On Ecclesiastical Theology 2.16.1–2.20.15
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 2, chapter 16
2.16.1Klostermann
ταῦτα μὲν οὖν πάντα ὡς ἀρνητικὰ τυγχάνει τοῦ υἱοῦ τοῦ θεοῦ, οὐδὲν προσεπεξεργάζεσθαι δεῖ. τοσοῦτον δὲ οἶμαι προσήκειν ἐπερωτῆσαι, εἰ δὴ εἷς θεὸς ἦν καὶ οὐδὲν ἕτερον, οὐ πατὴρ οὐχ υἱός, τί κατεψεύδετο τῶν τοιούτων ὀνομάτων ἡ γραφή; τί δὲ καὶ αὐτὸς Μάρκελλος ὑποκρίνεται, τὸν μὴ υἱὸν ἀλλὰ λόγον υἱὸν ἀποκαλῶν; καὶ ἐπειδὴ κέχρηται παραδείγματι τῷ ἐν ἀνθρώποις λόγῳ, λεκτέον ὡς οὐ πᾶς ἄνθρωπος υἱὸν ἔχει, λογικὸς ὢν καὶ τὸν συμφυᾶ λόγον ἐν αὑτῷ κεκτημένος·
tauta men oun panta hōs arnētika tynchanei tou huiou tou theou, ouden prosepexergazesthai dei. tosouton de oimai prosēkein eperōtēsai, ei dē heis theos ēn kai ouden heteron, ou patēr ouch huios, ti katepseudeto tōn toioutōn onomatōn hē graphē? ti de kai autos Markellos hypokrinetai, ton mē huion alla logon huion apokalōn? kai epeidē kechrētai paradeigmati tǭ en anthrōpois logǭ, lekteon hōs ou pas anthrōpos huion echei, logikos ōn kai ton symphya logon en hautǭ kektēmenos;
Since all these are denials of the Son of God, there is no need to elaborate further. But I think it fitting to ask this much: if there was one God and nothing else, neither Father nor Son, why did Scripture tell lies with such names? And why does Marcellus himself play a part, calling Son what is not a son but a word? And since he uses the example of the word in men, it must be said that not every man has a son, though he is rational and has the innate word in himself;
Notes and citation
Summary: Every man has a word, but not every man has a son; so a word is not a son.
Notes on the original text
- Digital text corrected (OCR slip; stop for comma): ποσεπεξεργάζεσθαι → προσεπεξεργάζεσθαι; ποοσήκειν → προσήκειν; οὐχ υἱός. τί κατεψεύδετο → οὐχ υἱός, τί κατεψεύδετο.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.16.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-16-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.16.2Klostermann
οὐκοῦν ἕτερόν τί ἐστιν υἱὸς παρὰ τὸν λόγον. τὸν οὖν θεὸν εἰ λόγον ἔχειν ἐν ἑαυτῷ φάσκοι καὶ οὐδὲν ἕτερον, ᾧ καὶ διενοεῖτο, ᾧ καὶ πρὸς ἑαυτὸν διελέγετο »ποιήσωμεν ἄνθρωπον« λέγων, τί καὶ μάτην υἱὸν ὀνομάζει; τί δὲ τὴν ἐκκλησίαν ὑποκρίνεται; τί δὲ μὴ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ προσποιεῖται πιστεύειν, σχηματιζόμενος διὰ τοῦ τὸν λόγον τὸν ἐν τῷ θεῷ υἱὸν ἀποκαλεῖν, σαφῶς τοῦ παραδείγματος μακρῷ διεστάναι διδάσκοντος τὸν ἔμφυτον ἐν ψυχῇ λόγον παρὰ τὸν ἔκ τινος γεννηθέντα καὶ καθʼ ἑαυτὸν ὑφεστῶτα καὶ ζῶντα καὶ ἐνεργοῦντα υἱόν;
oukoun heteron ti estin huios para ton logon. ton oun theon ei logon echein en heautǭ phaskoi kai ouden heteron, hǭ kai dienoeito, hǭ kai pros heauton dielegeto »poiēsōmen anthrōpon« legōn, ti kai matēn huion onomazei? ti de tēn ekklēsian hypokrinetai? ti de mē pisteuōn eis ton huion tou theou prospoieitai pisteuein, schēmatizomenos dia tou ton logon ton en tǭ theǭ huion apokalein, saphōs tou paradeigmatos makrǭ diestanai didaskontos ton emphyton en psychę̄ logon para ton ek tinos gennēthenta kai kathʼ heauton hyphestōta kai zōnta kai energounta huion?
so a son is something other than the word. If, then, he says that God has a word in himself and nothing else, by which he thought, by which he conversed with himself, saying “Let us make man,” why does he name him Son in vain? Why does he play the part of the church? Why, not believing in the Son of God, does he pretend to believe, putting on a show by calling the Word in God Son, when his example clearly teaches that the word innate in a soul is far distant from a son begotten from someone, subsisting and living and acting by himself?
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Marcellus pretends to confess the Son while making him a mere internal word.
- Gen 1:26.
Notes on the original text
- Digital text corrected (page-break mark): λόγον | παρὰ → λόγον παρὰ.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.16.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-16-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.16.3Klostermann
ἀλλʼ οὐκ ἐγώ, φήσει ὡς εἰκός, ἀλλʼ ὁ θεῖος εὐαγγελιστὴς λόγον αὐτὸν προσεῖπεν· ἀκόλουθον τοίνυν εἴη ἂν καὶ ἡμᾶς τούτῳ συνομολογεῖν. ναί φημι καὶ αὐτός.
allʼ ouk egō, phēsei hōs eikos, allʼ ho theios euangelistēs logon auton proseipen; akolouthon toinyn eiē an kai hēmas toutǭ synomologein. nai phēmi kai autos.
But not I, he will probably say, but the divine evangelist called him Word; it would follow, then, that we too agree with him. Yes, I say so too.
Notes and citation
Summary: Eusebius agrees that the evangelist called him Word.
Cite (SBL): Eusebius, Eccl. theol. 2.16.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-16-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 17
2.17.1Klostermann
πλὴν οὐδʼ ἑτέρως προσήκειν οἶμαι ἐξακούειν τῆς φωνῆς ἢ αὐτῷ πάλιν μαθητευομένους τῷ εὐαγγελιστῇ διδάσκοντι ὁποῖον διωρίζετο λόγον. σαφῶς δὲ τοῦτον παρίστη οἷός τις ἦν, ἐπισυνάπτων ἑξῆς καὶ λέγων »καὶ θεὸς ἦν ὁ λόγος«· δυνάμενος γοῦν εἰπεῖν· καὶ ὁ θεὸς ἦν ὁ λόγος, μετὰ τῆς τοῦ ἄρθρου προσθήκης, εἴγε ἓν καὶ ταὐτὸν ἡγεῖτο τὸν πατέρα εἶναι καὶ τὸν υἱὸν αὐτόν τε εἶναι τὸν λόγον τὸν ἐπὶ πάντων θεόν, οὐχ οὕτως ἐξέδωκε τὴν γραφήν.
plēn oudʼ heterōs prosēkein oimai exakouein tēs phōnēs ē autǭ palin mathēteuomenous tǭ euangelistę̄ didaskonti hopoion diōrizeto logon. saphōs de touton paristē hoios tis ēn, episynaptōn hexēs kai legōn »kai theos ēn ho logos«; dynamenos goun eipein; kai ho theos ēn ho logos, meta tēs tou arthrou prosthēkēs, eige hen kai tauton hēgeito ton patera einai kai ton huion auton te einai ton logon ton epi pantōn theon, ouch houtōs exedōke tēn graphēn.
But I think one ought to hear the term in no other way than by again being taught by the evangelist himself what sort of Word he defined. He showed clearly what he was, adding next and saying, “and the Word was God.” He could have said, “and the Word was the God,” with the addition of the article, if he thought the Father and the Son were one and the same and that the Word himself was the God over all; but he did not publish the writing so.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John wrote “the Word was God” without the article, not identifying the Word with the God over all.
- John 1:1. Eusebius's argument from the article is translated as written.
Notes on the original text
- Digital text corrected (accent slip): διδάσκοντι ὁποιον → διδάσκοντι ὁποῖον.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.17.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.17.2Klostermann
ἢ γὰρ καὶ θεοῦ ἦν ὁ λόγος ἐχρῆν εἰπεῖν ἢ ὁ θεὸς ἦν ὁ λόγος, μετὰ προσθήκης τοῦ ἄρθρου, εἰ τῇ Μαρκέλλου διανοίᾳ σύμφωνον τὴν γραφὴν ἐποιεῖτο. νυνὶ δὲ καὶ αὐτὸν τὸν λόγον θεὸν εἶναι παρίστη, ὁμοίως τῷ πρὸς ὃν ἦν θεῷ· προειπὼν γὰρ »καὶ ὁ λόγος ἦν πρὸς τὸν θεόν«, ἐπάγει λέγων »καὶ θεὸς ἦν ὁ λόγος«, μονονουχὶ σαφέστερον ἡμᾶς διδάσκων πρῶτον μὲν ἡγεῖσθαι θεὸν τὸν ἐπέκεινα τῶν ὅλων αὐτὸν τὸν τοῦ λόγου πατέρα, πρὸς ὃν ἦν ὁ λόγος, ἔπειτα μετʼ αὐτὸν μὴ ἀγνοεῖν ὡς καὶ ὁ λόγος αὐτοῦ ὁ μονογενὴς υἱός, οὐχὶ αὐτὸς ἦν ὁ ἐπὶ πάντων θεός, ἀλλʼ ὅτι καὶ αὐτὸς θεὸς ἦν.
ē gar kai theou ēn ho logos echrēn eipein ē ho theos ēn ho logos, meta prosthēkēs tou arthrou, ei tę̄ Markellou dianoią symphōnon tēn graphēn epoieito. nyni de kai auton ton logon theon einai paristē, homoiōs tǭ pros hon ēn theǭ; proeipōn gar »kai ho logos ēn pros ton theon«, epagei legōn »kai theos ēn ho logos«, mononouchi saphesteron hēmas didaskōn prōton men hēgeisthai theon ton epekeina tōn holōn auton ton tou logou patera, pros hon ēn ho logos, epeita metʼ auton mē agnoein hōs kai ho logos autou ho monogenēs huios, ouchi autos ēn ho epi pantōn theos, allʼ hoti kai autos theos ēn.
For he ought to have said either “and the Word was God's” or “the Word was the God,” with the addition of the article, if he were making the writing agree with Marcellus's thought. But now he shows that the Word himself is God too, like the God with whom he was. For having said before, “and the Word was with God,” he adds, saying, “and the Word was God,” all but teaching us more clearly first to regard as God the one beyond all, the Father of the Word, with whom the Word was, and then after him not to be ignorant that his Word, the only-begotten Son, was not himself the God over all, but that he too was God.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: John teaches that the Father is God and that the Word, distinct from him, is also God.
- John 1:1.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.17.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.17.3Klostermann
ὁ γὰρ »καὶ« σύνδεσμος τῷ πατρὶ συνάπτει τὴν θεότητα τοῦ υἱοῦ. διό φησιν »καὶ θεὸς ἦν ὁ λόγος«, ἵνʼ ἴδωμεν θεὸν τὸν ἐπὶ πάντων πρὸς ὃν ἦν ὁ λόγος. καὶ θεὸν αὐτὸν τὸν λόγον ἄκουε, ὡς εἰκόνα τοῦ θεοῦ, καὶ εἰκόνα οὐχ ὡς ἐν ἀψύχῳ ὕλῃ, ἀλλʼ ὡς ἐν υἱῷ ζῶντι καὶ ἀκριβέστατα πρὸς τὴν ἀρχέτυπον θεότητα τοῦ πατρὸς ἀφωμοιωμένῳ.
ho gar »kai« syndesmos tǭ patri synaptei tēn theotēta tou huiou. dio phēsin »kai theos ēn ho logos«, hinʼ idōmen theon ton epi pantōn pros hon ēn ho logos. kai theon auton ton logon akoue, hōs eikona tou theou, kai eikona ouch hōs en apsychǭ hylę̄, allʼ hōs en huiǭ zōnti kai akribestata pros tēn archetypon theotēta tou patros aphōmoiōmenǭ.
For the conjunction “and” joins the Son's divinity to the Father. Therefore he says “and the Word was God,” so that we may see as God the one over all, with whom the Word was. And hear that the Word himself is God as image of God, and an image not as in lifeless matter, but as in a living Son, made most exactly like the archetypal divinity of the Father.
John 1:1 (quotation, high confidence)
Notes and citation
Summary: The Word is God as the living image of the Father's divinity.
- John 1:1.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.17.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.17.4Klostermann
ἐπεὶ δὲ τῷ ἀνθρωπίνῳ λόγῳ τὸν τοῦ θεοῦ παραβάλλειν ἐδόκει Μαρκέλλῳ, καὶ πόσῳ βελτίω εἶναι φήσομεν, εἰκόνι χρώμενον τῷ ἀνθρωπίνῳ λόγῳ, τούτῳ μᾶλλον χρήσασθαι τῷ παραδείγματι καὶ φάναι τοῦ παρʼ ἡμῖν λόγου πατέρα εἶναι τὸν νοῦν, ἕτερον ὄντα παρὰ τὸν λόγον. τὸν μὲν γὰρ νοῦν, ὅστις ποτὲ καὶ ὁποῖος ὢν τὴν οὐσίαν ὑπάρχει, οὐδεὶς πώποτε ἀνθρώπων ἔγνω, βασιλεὺς δʼ οἷα ἐν ἀπορρήτοις εἴσω τοῖς αὐτοῦ ταμείοις ἱδρυμένος τὰ πρακτέα βουλεύεται· ὁ δʼ ἐξ αὐτοῦ λόγος οἷα πατρὸς ἐξ ἀδύτων μυχῶν γεγεννημένος τοῖς ἐκτὸς πᾶσιν καθίσταται γνώριμος.
epei de tǭ anthrōpinǭ logǭ ton tou theou paraballein edokei Markellǭ, kai posǭ beltiō einai phēsomen, eikoni chrōmenon tǭ anthrōpinǭ logǭ, toutǭ mallon chrēsasthai tǭ paradeigmati kai phanai tou parʼ hēmin logou patera einai ton noun, heteron onta para ton logon. ton men gar noun, hostis pote kai hopoios ōn tēn ousian hyparchei, oudeis pōpote anthrōpōn egnō, basileus dʼ hoia en aporrētois eisō tois autou tameiois hidrymenos ta praktea bouleuetai; ho dʼ ex autou logos hoia patros ex adytōn mychōn gegennēmenos tois ektos pasin kathistatai gnōrimos.
And since Marcellus thought good to compare the Word of God to the human word, how much better, we shall say, if one uses the human word as an image, to use this example rather and say that the father of our word is the mind, which is other than the word. For no man has ever known the mind, who or what it is in substance; but like a king seated within its secret chambers it deliberates what is to be done; and the word from it, begotten as from a father out of inner recesses, becomes known to all outside.
Notes and citation
Summary: A better human image: the hidden mind is father of the word that makes it known.
Notes on the original text
- Digital text corrected (page-break mark): παρʼ | ἡμῖν → παρʼ ἡμῖν.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.17.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.17.5Klostermann
εἶθʼ οἱ μὲν ἐκ τῆς τοῦ λόγου μεταλαμβάνουσιν ὠφελείας, τὸν δʼ ἀφανῆ καὶ ἀόρατον νοῦν, τὸν δὴ τοῦ λόγου πατέρα, οὐδεὶς πώποτε εἶδεν.
eithʼ hoi men ek tēs tou logou metalambanousin ōpheleias, ton dʼ aphanē kai aoraton noun, ton dē tou logou patera, oudeis pōpote eiden.
Then others share in the benefit of the word, but no one has ever seen the hidden and invisible mind, the father of the word.
John 1:18 (echo, low confidence)
Notes and citation
Summary: Others benefit from the word but never see the mind behind it.
- Compare John 1:18.
Cite (SBL): Eusebius, Eccl. theol. 2.17.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.17.6Klostermann
κατὰ τὰ αὐτὰ δή, μᾶλλον δʼ ἐπέκεινα πάσης εἰκόνος τε καὶ παραδείγματος, ὁ τοῦ παμβασιλέως θεοῦ τέλειος λόγος, οὐ κατὰ τὸν προφορικὸν ἀνθρώπων λόγον ἐκ συλλαβῶν καὶ ῥημάτων καὶ ὀνομάτων συγκείμενος, οἷα δὲ μονογενὴς τοῦ θεοῦ υἱὸς ζῶν καὶ ὑφεστὼς πρόεισιν μὲν τῆς πατρικῆς θεότητός τε καὶ βασιλείας, ἐπάρδει δὲ τῷ σύμπαντι κόσμῳ τὰς ἐξ αὐτοῦ χορηγίας, ζωῆς καὶ λόγου καὶ σοφίας καὶ φωτὸς καὶ παντὸς ἀγαθοῦ μετουσίας τοῖς γενητοῖς ἅπασιν ἐπιλιμνάζων, τοῦ πατρὸς καὶ θεοῦ τῶν ὅλων ἐπέκεινα ὄντος ἀλήπτου τε καὶ ἀχωρήτου τοῖς πᾶσιν, κατὰ τὸν ἀφανῆ καὶ ἀόρατον νοῦν, παρʼ ὃ καὶ »φῶς οἰκῶν ἀπρόσιτον« λέλεκται.
kata ta auta dē, mallon dʼ epekeina pasēs eikonos te kai paradeigmatos, ho tou pambasileōs theou teleios logos, ou kata ton prophorikon anthrōpōn logon ek syllabōn kai rhēmatōn kai onomatōn synkeimenos, hoia de monogenēs tou theou huios zōn kai hyphestōs proeisin men tēs patrikēs theotētos te kai basileias, epardei de tǭ sympanti kosmǭ tas ex autou chorēgias, zōēs kai logou kai sophias kai phōtos kai pantos agathou metousias tois genētois hapasin epilimnazōn, tou patros kai theou tōn holōn epekeina ontos alēptou te kai achōrētou tois pasin, kata ton aphanē kai aoraton noun, parʼ ho kai »phōs oikōn aprositon« lelektai.
In the same way, or rather beyond every image and example, the perfect Word of the God and King of all, not composed of syllables and words and names like the uttered word of men, but as the only-begotten Son of God, living and subsisting, goes forth from the Father's divinity and kingdom and waters the whole world with his supplies, flooding all created things with participation in life and reason and wisdom and light and every good; while the Father and God of all is beyond, ungraspable and uncontainable by all, like the hidden and invisible mind, for which reason it is said he “dwells in unapproachable light.”
1 Tim 6:16 (quotation, high confidence)
Notes and citation
Summary: The living Word goes forth to supply all creation, while the Father remains beyond, like the hidden mind.
- 1 Tim 6:16.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.17.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.17.7Klostermann
ἀλλʼ ὁ μὲν ἀπρόσιτος καὶ ἀχώρητος εἴη ἂν τοῖς πᾶσιν ὁ πατήρ, ὁ δὲ τοῖς πᾶσιν ἐγγίων, ἅτε δὴ τὰ πάντα πατρικῷ νεύματι διακυβερνῶν (διὸ οὐ περὶ τοῦ πατρός, περὶ δὲ τοῦ υἱοῦ λέλεκται τὸ »ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο«)· καὶ ὁ μὲν ἐπέκεινα ἦν τῶν ὅλων καὶ ὑπὲρ πάντα »φῶς οἰκῶν ἀπρόσιτον«, ὁ δὲ διὰ πάντων καὶ ἐν πᾶσιν κηδεμονικῇ διήκων προνοίᾳ, ὡς κατὰ τοῦτο μόνον αὐτῷ συμβάλλεσθαι τὴν τοῦ ἀνθρωπείου λόγου εἰκόνα. ἀλλὰ γὰρ τούτων ἡμῖν ἀποδεδειγμένων, εἰκός τινα τῶν φιλομαθῶν ἐρωτᾶν·
allʼ ho men aprositos kai achōrētos eiē an tois pasin ho patēr, ho de tois pasin engiōn, hate dē ta panta patrikǭ neumati diakybernōn (dio ou peri tou patros, peri de tou huiou lelektai to »en tǭ kosmǭ ēn, kai ho kosmos diʼ autou egeneto«); kai ho men epekeina ēn tōn holōn kai hyper panta »phōs oikōn aprositon«, ho de dia pantōn kai en pasin kēdemonikę̄ diēkōn pronoią, hōs kata touto monon autǭ symballesthai tēn tou anthrōpeiou logou eikona. alla gar toutōn hēmin apodedeigmenōn, eikos tina tōn philomathōn erōtan;
But the Father would be unapproachable and uncontainable by all, while the Son is nearer to all, inasmuch as he steers all things by the Father's nod (therefore “he was in the world, and the world came into being through him” was said not of the Father but of the Son); and the one was beyond all things and above all “dwelling in unapproachable light,” while the other pervades through all and in all with caring providence, so that in this respect only the image of the human word fits him. But now that this has been shown, a lover of learning might well ask:
John 1:10 (quotation, high confidence) · 1 Tim 6:16 (quotation, high confidence)
Notes and citation
Summary: The Father is unapproachable; the Son pervades and governs creation.
- John 1:10; 1 Tim 6:16.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.17.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-17-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 18
2.18.1Klostermann
διὰ τί δὲ τὸν μονογενῆ υἱὸν τοῦ θεοῦ ἀρχόμενος τῆς ἑαυτοῦ γραφῆς ὁ εὐαγγελιστὴς λόγον ἀνεφώνησεν; πρὸς ὃν ἐροῦμεν ὅτι διὰ τὰς ἀνακρύπτους πάλαι περὶ αὐτοῦ προφητείας. ἐπειδὴ γὰρ ἐφʼ ἑκάστῳ προφήτῃ »λόγος κυρίου ὃς ἐγενήθη« φέρε »πρὸς Ἡσαΐαν« εἴρηται καὶ »ἀρχὴ λόγου κυρίου ἐν Ὡσηέ« καὶ »λόγος κυρίου ὃς ἐγενήθη πρὸς Ἰωήλ« καὶ ἐγένετο λόγος κυρίου πρὸς Ἰωνᾶν«,
dia ti de ton monogenē huion tou theou archomenos tēs heautou graphēs ho euangelistēs logon anephōnēsen? pros hon eroumen hoti dia tas anakryptous palai peri autou prophēteias. epeidē gar ephʼ hekastǭ prophētę̄ »logos kyriou hos egenēthē« phere »pros Hēsaïan« eirētai kai »archē logou kyriou en Hōsēe« kai »logos kyriou hos egenēthē pros Iōēl« kai egeneto logos kyriou pros Iōnan«,
Why did the evangelist, at the beginning of his writing, call the only-begotten Son of God Word? To him we shall say: because of the prophecies about him, hidden long ago. For since for each prophet it is said, “the word of the Lord which came,” say, “to Isaiah,” and “the beginning of the word of the Lord in Hosea,” and “the word of the Lord which came to Joel,” and “the word of the Lord came to Jonah,”
Isa 38:4 (allusion, low confidence) · Hos 1:2 (quotation, high confidence) · Joel 1:1 (quotation, high confidence) · Jonah 1:1 (quotation, high confidence)
Notes and citation
Summary: John called the Son “Word” because of the prophets' formula “the word of the Lord came to.”
- Isa 38:4 (wording close); Hos 1:2; Joel 1:1; Jonah 1:1. ἀνακρύπτους (“hidden”) is read by sense.
Topics: Christology, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.18.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.18.2Klostermann
καὶ »πρὸς Μιχαίαν« ὁμοίως, καὶ πρὸς τοὺς λοιποὺς προφήτας παραπλησίως ἐφʼ ἑκάστῳ προφήτῃ τὸ ἐγένετο προσέκειτο (τῆς θείας γραφῆς ἀκριβῶς καὶ ἀναγκαίως ἐπισημαινομένης ὡς ἐν οὐδενὶ τῶν προφητῶν ἦν, ἀλλὰ καθʼ ἕκαστον ἐγίγνετο, πρὸς ὃ ἡ ἑκάστου δύναμις οἵα τε ἦν χωρεῖν προσιὼν αὐτῇ καὶ τῇ ἑκάστου ψυχῇ τὸ κατάλληλον παρέχων ἐξ αὐτοῦ πνεῦμα), καὶ νοερὰν εἰκότως ἐπὶ τοῦ παρόντος ὁ εὐαγγελιστὴς τοῦ λόγου ἔμελλεν εὐαγγελίζεσθαι οἰκονομίαν, οὐκέθʼ ὁμοίως τοῖς παλαιοῖς γεγονέναι αὐτὸν ‹πρὸς› ἕτερόν τινα διδάσκει, ἀλλʼ αὐτὸν σάρκα ἀνειληφέναι καὶ ἄνθρωπον γεγονέναι. εἶτʼ ἐπειδὴ τὴν εἰς ἀνθρώπους αὐτοῦ σωτήριον τοῖς πᾶσιν πάροδον κηρύττειν ἔμελλεν, ἑξῆς λέγων »καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν«, ἀναγκαίως ἐπὶ τὴν ἀρχὴν ἀνατρέχει, τὸν χθὲς καὶ πρώην σαρκωθέντα λόγον τίς ποτε ἦν καὶ ὁποῖος δεικνύς,
kai »pros Michaian« homoiōs, kai pros tous loipous prophētas paraplēsiōs ephʼ hekastǭ prophētę̄ to egeneto prosekeito (tēs theias graphēs akribōs kai anankaiōs episēmainomenēs hōs en oudeni tōn prophētōn ēn, alla kathʼ hekaston egigneto, pros ho hē hekastou dynamis hoia te ēn chōrein prosiōn autę̄ kai tę̄ hekastou psychę̄ to katallēlon parechōn ex autou pneuma), kai noeran eikotōs epi tou parontos ho euangelistēs tou logou emellen euangelizesthai oikonomian, oukethʼ homoiōs tois palaiois gegonenai auton ‹pros› heteron tina didaskei, allʼ auton sarka aneilēphenai kai anthrōpon gegonenai. eitʼ epeidē tēn eis anthrōpous autou sōtērion tois pasin parodon kēryttein emellen, hexēs legōn »kai ho logos sarx egeneto kai eskēnōsen en hēmin«, anankaiōs epi tēn archēn anatrechei, ton chthes kai prōēn sarkōthenta logon tis pote ēn kai hopoios deiknys,
and likewise “to Micah,” and to the rest of the prophets similarly, for each prophet “came” was added (divine Scripture noting exactly and necessarily that he was in none of the prophets, but came to each, approaching to the extent each one's capacity could contain, and supplying to each one's soul the fitting spirit from himself); and since the evangelist was rightly going to announce at present the intellectual dispensation of the Word, he teaches that he no longer came to someone else, as with those of old, but that he himself took flesh and became man. Then, since he was going to proclaim to all his saving entry among men, saying next, “And the Word became flesh and dwelt among us,” he necessarily runs back to the beginning, showing who and of what sort was the Word who became flesh yesterday and the day before,
Mic 1:1 (quotation, high confidence) · John 1:14 (quotation, high confidence)
Notes and citation
Summary: The Word that once “came to” the prophets now himself became flesh, so John begins with who he was.
- Mic 1:1; John 1:14. “to” (πρὸς) is the editor's supplement.
Topics: Christology, Incarnation
Cite (SBL): Eusebius, Eccl. theol. 2.18.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.18.3Klostermann
θεολογεῖ τε αὐτόν, ὁμοῦ τὴν γνῶσιν αὐτοῦ καὶ τὴν εἰς ἀνθρώπους θεοφάνειαν εὐαγγελιζόμενος. εἶθʼ ὡς τῶν παλαιῶν ἐκ τῶν θείων ἀναγνωσμάτων προμεμαθηκότων τὸν ἐφʼ ἑκάστῳ προφήτῃ γενόμενον λόγον, αὐτὸς τὴν θειοτέραν καὶ ἐξαίρετον ἀρχὴν αὐτοῦ κηρύττει, ἥν οὐδεὶς προφητῶν ἀνθρώποις γυμνῶς οὕτως καὶ ἀπαρακαλύπτως ἐξέφηνεν.
theologei te auton, homou tēn gnōsin autou kai tēn eis anthrōpous theophaneian euangelizomenos. eithʼ hōs tōn palaiōn ek tōn theiōn anagnōsmatōn promemathēkotōn ton ephʼ hekastǭ prophētę̄ genomenon logon, autos tēn theioteran kai exaireton archēn autou kēryttei, hēn oudeis prophētōn anthrōpois gymnōs houtōs kai aparakalyptōs exephēnen.
and he speaks of him as God, announcing at once the knowledge of him and his divine appearing among men. Then, since those of old had learned beforehand from the divine readings about the Word who came to each prophet, he himself proclaims his more divine and special beginning, which none of the prophets revealed to men so nakedly and openly.
Notes and citation
Summary: John proclaims the Word's divine beginning, which no prophet revealed so openly.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.18.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.18.4Klostermann
διὸ μεγάλῃ φωνῇ τοῖς πᾶσιν τὸ λεληθὸς καὶ κρύφιον περὶ τοῦ λόγου μυστήριον παραδιδοὺς ἐβόα λέγων ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.
dio megalę̄ phōnę̄ tois pasin to lelēthos kai kryphion peri tou logou mystērion paradidous eboa legōn en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos. panta diʼ autou egeneto, kai chōris autou egeneto oude hen.
Therefore, handing on to all with a great voice the hidden and secret mystery about the Word, he cried out, saying: “In the beginning was the Word, and the Word was with God, and the Word was God. All things came into being through him, and without him nothing came into being.”
John 1:1–3 (quotation, high confidence)
Notes and citation
Summary: John proclaims the hidden mystery of the Word in his prologue.
- John 1:1–3.
Notes on the original text
- Digital text corrected (stop for comma): πάντα διʼ αὐτοῦ ἐγένετο. καὶ χωρὶς → πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.18.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.18.5Klostermann
εἰ γὰρ παρὰ τῶν προτέρων θείων γραφῶν παιδαγωγούμενοι πάλαι πρότερον μεμαθήκατε, φησίν, ὅτι λόγος κυρίου ἐγένετο πρὸς τόνδε τὸν προφήτην καὶ πρὸς ἕτερον πάλιν ὁμοίως ἐγένετο καὶ αὖθις πρὸς ἄλλον, ἀλλὰ νῦν οὐχ ὅπως ἐγένετο ἀλλʼ ὅπως ἦν ἐν ἀρχῇ τοῖς πᾶσιν ἀναγκαῖον εὐαγγελίσασθαι καὶ ὡς »θεὸς ἦν« καὶ ὡς »πάντα διʼ αὐτοῦ ἐγένετο« καὶ ὡς αὐτὸς ἐκεῖνος ὁ θεὸς λόγος, »διʼ οὗ τὰ πάντα«, φιλανθρωπίᾳ τοῦ πατρὸς »σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν«.
ei gar para tōn proterōn theiōn graphōn paidagōgoumenoi palai proteron memathēkate, phēsin, hoti logos kyriou egeneto pros tonde ton prophētēn kai pros heteron palin homoiōs egeneto kai authis pros allon, alla nyn ouch hopōs egeneto allʼ hopōs ēn en archę̄ tois pasin anankaion euangelisasthai kai hōs »theos ēn« kai hōs »panta diʼ autou egeneto« kai hōs autos ekeinos ho theos logos, »diʼ hou ta panta«, philanthrōpią tou patros »sarx egeneto kai eskēnōsen en hēmin«.
For if, he says, educated by the former divine Scriptures, you learned long ago that the word of the Lord came to this prophet, and likewise came to another, and again to another, now it is necessary to announce to all not how he came but how he was in the beginning, and that “he was God,” and that “all things came into being through him,” and that that very God Word, “through whom are all things,” by the Father's kindness “became flesh and dwelt among us.”
John 1:1 (quotation, high confidence) · John 1:3 (quotation, high confidence) · John 1:14 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence)
Notes and citation
Summary: John announces not how the Word came, but that he was in the beginning, was God, and became flesh.
- John 1:1, 3, 14; 1 Cor 8:6.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.18.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.18.6Klostermann
ταῦτʼ εὐηγγελίζετο Ἰωάννης ὁ μέγας τοῦ Χριστοῦ μαθητὴς καὶ ἀπόστολος, τὰ νέα καὶ καινὰ τοῦ σωτῆρος παιδεύων ἅπαντας ἀνθρώπους μυστήρια. οὐχ ὅτι λογικὸς ἦν ὁ θεός, οὐδʼ ὅτι αὐτὸς πρὸς ἑαυτὸν διενοεῖτο καὶ ἑαυτῷ προσδιελέγετο »ποιήσωμεν ἄνθρωπον« λέγων, οὐδʼ ὅτι λόγοις κέχρηται τοῖς τῶν πρακτέων παραγγελτικοῖς. ταῦτα γὰρ πᾶς ἀρνούμενος τὸν υἱὸν τοῦ θεοῦ εἴποι ἄν.
tautʼ euēngelizeto Iōannēs ho megas tou Christou mathētēs kai apostolos, ta nea kai kaina tou sōtēros paideuōn hapantas anthrōpous mystēria. ouch hoti logikos ēn ho theos, oudʼ hoti autos pros heauton dienoeito kai heautǭ prosdielegeto »poiēsōmen anthrōpon« legōn, oudʼ hoti logois kechrētai tois tōn prakteōn parangeltikois. tauta gar pas arnoumenos ton huion tou theou eipoi an.
This John, the great disciple and apostle of Christ, announced, teaching all men the new and recent mysteries of the Saviour: not that God was rational, nor that he thought within himself and conversed with himself, saying “Let us make man,” nor that he uses words commanding what is to be done. For anyone denying the Son of God would say these things.
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: John's message is not that God is rational, which deniers of the Son also grant.
- Gen 1:26.
Notes on the original text
- Digital text corrected (page-break mark): | ταῦτʼ εὐηγγελίζετο → ταῦτʼ εὐηγγελίζετο.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 2.18.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.18.7Klostermann
ὃ δὴ καὶ Μάρκελλος ποιῶν, ὡς ἐπὶ κρησφύγετον ἐπὶ τὴν παλαιὰν καταφεύγει γραφὴν καὶ τὰ νηπιάζοντι τῷ Ἰουδαίων λαῷ περὶ τοῦ μὴ εἰδωλολατρεῖν ἕνα δὲ μόνον εἰδέναι τε καὶ σέβειν θεὸν παρηγγελμένα συνάγειν πειρᾶται. ἔνθα καὶ ηὐρόησεν αὐτῷ ἡ περὶ τοῦ ἑνὸς θεοῦ διδασκαλία, χρησίμως τότε καὶ κατὰ καιρὸν εἰδωλολατροῦσιν Ἰουδαίοις παραδεδομένη. καὶ δὴ ἐνταῦθα καταφυγὼν καὶ ὥσπερ ἐν ὀχυρώματι ἑαυτὸν τῇ Ἰουδαϊκῇ περιφράξας σκληροκαρδίᾳ, τὴν ἄρνησιν προὐβάλλετο τοῦ υἱοῦ τοῦ θεοῦ.
ho dē kai Markellos poiōn, hōs epi krēsphygeton epi tēn palaian katapheugei graphēn kai ta nēpiazonti tǭ Ioudaiōn laǭ peri tou mē eidōlolatrein hena de monon eidenai te kai sebein theon parēngelmena synagein peiratai. entha kai ēuroēsen autǭ hē peri tou henos theou didaskalia, chrēsimōs tote kai kata kairon eidōlolatrousin Ioudaiois paradedomenē. kai dē entautha kataphygōn kai hōsper en ochyrōmati heauton tę̄ Ioudaïkę̄ periphraxas sklērokardią, tēn arnēsin prouballeto tou huiou tou theou.
Doing just this, Marcellus flees to the old Scripture as to a refuge, and tries to collect the commands given to the infant Jewish people about not worshipping idols but knowing and worshipping one God alone. There the teaching about the one God was abundant for him, handed on usefully then and in due season to Jews who were worshipping idols. And having fled there, and fenced himself in as in a fortress with Jewish hardness of heart, he put forward the denial of the Son of God.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Marcellus hides behind the Old Testament's teaching of one God, given to idolatrous Israel.
- ηὐρόησεν is read by sense as “was abundant”; the form is corrupt. Polemical statement about the Jews, translated as written.
Notes on the original text
- Digital text corrected (OCR slip): παρρηγγελμένα → παρηγγελμένα.
Topics: Heresy, Scripture and canon, Jews and Judaism
Cite (SBL): Eusebius, Eccl. theol. 2.18.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-18-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 19
2.19.1Klostermann
ἐπάκουσον γοῦν οἵαις κέχρηται φωναῖς, ὧδε γράφων κατὰ λέξιν τίνα τοίνυν τὸν »ἐγώ εἰμι ὁ ὢν« λέγοντα Ἀστέριος εἶναι οἴεται, τὸν υἱὸν ἢ τὸν πατέρα; δύο γὰρ ὑποστάσεις, εἰς τὴν ἀνθρωπίνην ἣν ὁ τοῦ θεοῦ λόγος ἀνείληφεν σάρκα ἀφορῶν καὶ διʼ αὐτὴν οὕτω φανταζόμενος, πατρός τε καὶ υἱοῦ ἔφησεν εἶναι, οὕτω τὸν υἱὸν τοῦ θεοῦ χωρίζων τοῦ πατρός, ὡς καὶ υἱὸν ἀνθρώπου χωρίσειεν ἄν τις τοῦ κατὰ φύσιν πατρός.
epakouson goun hoiais kechrētai phōnais, hōde graphōn kata lexin tina toinyn ton »egō eimi ho ōn« legonta Asterios einai oietai, ton huion ē ton patera? dyo gar hypostaseis, eis tēn anthrōpinēn hēn ho tou theou logos aneilēphen sarka aphorōn kai diʼ autēn houtō phantazomenos, patros te kai huiou ephēsen einai, houtō ton huion tou theou chōrizōn tou patros, hōs kai huion anthrōpou chōriseien an tis tou kata physin patros.
Hear, at any rate, what words he uses, writing word for word thus: “Whom then does Asterius think is the one saying ‘I am he who is,’ the Son or the Father? For looking to the human flesh which the Word of God assumed, and imagining things because of it, he said there are two hypostases, of Father and Son, thus separating the Son of God from the Father as one might separate a son of man from his natural father.
Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: Marcellus accuses Asterius of separating Father and Son like a human father and son.
- Quotation of Marcellus. Exod 3:14.
Notes on the original text
- Digital text corrected (split word; stop for comma; breathing slip): οἴεται. τὸν ὑιὸν → οἴεται, τὸν υἱὸν; υἱὸν ἀν θρώπου → υἱὸν ἀνθρώπου.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.19.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.2Klostermann
καὶ ἐπιλέγει ἑξῆς εἰ τοίνυν τὸν πατέρα χωρίζοντα ἑαυτὸν τοῦ υἱοῦ πρὸς τὸν Μωσέα ταῦτʼ εἰρηκέναι φήσει, οὐκ εἶναι τὸν υἱὸν θεὸν ὁμολογήσει. πῶς γὰρ ἐγχωρεῖ τὸν λέγοντα »ἐγώ εἰμι ὁ ὢν« μὴ συνομολογεῖν ὅτι κατὰ ἀντιδιαστολὴν τοῦ μὴ ὄντος ὁ ὢν ἑαυτὸν εἶναί φησιν; εἰ δὲ τὸν υἱὸν ὑποστάσει διῃρημένον τοῦτο φάσκοι λέγειν τὸ »ἐγώ εἰμι ὁ ὤν«, ταὐτὸν αὖθις περὶ τοῦ πατρὸς λέγειν νομισθήσεται· ἑκάτερον δὲ τούτων ἀσεβές.
kai epilegei hexēs ei toinyn ton patera chōrizonta heauton tou huiou pros ton Mōsea tautʼ eirēkenai phēsei, ouk einai ton huion theon homologēsei. pōs gar enchōrei ton legonta »egō eimi ho ōn« mē synomologein hoti kata antidiastolēn tou mē ontos ho ōn heauton einai phēsin? ei de ton huion hypostasei dię̄rēmenon touto phaskoi legein to »egō eimi ho ōn«, tauton authis peri tou patros legein nomisthēsetai; hekateron de toutōn asebes.
And he adds next: “If, then, he says that the Father, separating himself from the Son, said this to Moses, he will confess that the Son is not God. For how is it possible that the one who says ‘I am he who is’ does not agree that he calls himself ‘he who is’ in distinction from what is not? And if he says that the Son, divided in hypostasis, says this, ‘I am he who is,’ he will be thought to say the same again about the Father; and each of these is impious.”
Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues that “I am he who is” cannot be said by one of two distinct hypostases.
- Quotation of Marcellus. Exod 3:14.
Notes on the original text
- Digital text corrected (page-break mark): »ἐγώ εἰμι ὁ ὤν«, | ταὐτὸν → »ἐγώ εἰμι ὁ ὤν«, ταὐτὸν.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.19.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.3Klostermann
καὶ πάλιν ‹ἓν› εἶναι τὸν πατέρα καὶ τὸν υἱὸν ἐπιδεῖξαι πειρώμενος, οὕτως γράφει αὐτὸς γὰρ ὁμολογεῖ λέγων »ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί«· ὅτι δὲ τοῦτο οὐχ ἁπλῶς οὐδὲ ἀσκόπως εἴρηκεν, δῆλον καὶ ἀφʼ ἑτέρας ἀποστολικῆς ῥήσεως· »εἷς« γὰρ ὁ εἰπὼν »κύριος, μία πίστις, ἓν βάπτισμα« »εἷς θεὸς« ἔφη »καὶ πατήρ, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν«. ὁρᾷς ὅτι οὐδʼ ἐνταῦθα ἀφίσταται τῆς συμφωνίας, ἀλλὰ καὶ ἐνταῦθα τὸ αὐτὸ πέπονθεν. »εἷς« γὰρ εἰπὼν »κύριος« αὖθις »εἷς θεὸς« ἔφη, ἵνα ἡνίκα ἂν τοῦ ἑνὸς κυρίου μνημονεύῃ περιλαμβάνῃ καὶ τὸν πατέρα, ἡνίκα δʼ ἂν περὶ τοῦ πατρὸς λέγῃ μὴ ἐκτὸς εἶναι τὸν λόγον τοῦ θεοῦ μαρτυρῇ.
kai palin ‹hen› einai ton patera kai ton huion epideixai peirōmenos, houtōs graphei autos gar homologei legōn »en emoi ho patēr kagō en tǭ patri«; hoti de touto ouch haplōs oude askopōs eirēken, dēlon kai aphʼ heteras apostolikēs rhēseōs; »heis« gar ho eipōn »kyrios, mia pistis, hen baptisma« »heis theos« ephē »kai patēr, ho epi pantōn kai dia pantōn kai en pasin«. horąs hoti oudʼ entautha aphistatai tēs symphōnias, alla kai entautha to auto peponthen. »heis« gar eipōn »kyrios« authis »heis theos« ephē, hina hēnika an tou henos kyriou mnēmoneuę̄ perilambanę̄ kai ton patera, hēnika dʼ an peri tou patros legę̄ mē ektos einai ton logon tou theou martyrę̄.
And again, trying to show that the Father and the Son are one, he writes thus: “For he himself confesses, saying, ‘The Father is in me and I in the Father’; and that he did not say this simply or without aim is clear also from another saying of the apostle; for the one who said, ‘One Lord, one faith, one baptism,’ said, ‘One God and Father, who is over all and through all and in all.’ You see that here too he does not depart from the agreement, but here too he has the same experience. For having said ‘one Lord,’ he again said ‘one God,’ so that whenever he mentions the one Lord he may include the Father, and whenever he speaks of the Father he may testify that the Word of God is not outside.”
John 14:10 (quotation, high confidence) · Eph 4:5–6 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads John 14:10 and Eph 4:5–6 as showing Father and Son are one.
- Quotation of Marcellus. John 14:10; Eph 4:5–6. “one” (ἓν) is the editor's supplement.
Topics: Trinity, Baptism, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.19.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.4Klostermann
ταῦτα Μάρκελλος εἰπὼν ἑξῆς πλείους συνάγει γραφὰς ἀπὸ τῆς παλαιᾶς διαθήκης εἰς ἀπόδειξιν τοῦ μὴ ὑπάρχειν υἱὸν τῷ θεῷ.
tauta Markellos eipōn hexēs pleious synagei graphas apo tēs palaias diathēkēs eis apodeixin tou mē hyparchein huion tǭ theǭ.
Having said this, Marcellus next collects more Scriptures from the old covenant to prove that God has no Son.
Notes and citation
Summary: Marcellus gathers Old Testament texts against the Son.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.19.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.5Klostermann
μονάδα γοῦν εἶναι ἀδιαίρετον τὸν θεὸν φάσκων, ‹τὸν› αὐτὸν εἶναι πατέρα καὶ τὸν αὐτὸν εἶναι υἱὸν παρίστη, γράφων τοῦτον τὸν τρόπον τί οὖν; εἰ μὴ τῷ πνεύματι προσέχοντες δυνάμει ἀδιαίρετον τὴν μονάδα εἶναι νομίζοιμεν, ἆρα οὐχ ἁμαρτησόμεθα, σαφῶς τοῦ λόγου διδάσκοντος ἡμᾶς »κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις«.
monada goun einai adiaireton ton theon phaskōn, ‹ton› auton einai patera kai ton auton einai huion paristē, graphōn touton ton tropon ti oun? ei mē tǭ pneumati prosechontes dynamei adiaireton tēn monada einai nomizoimen, ara ouch hamartēsometha, saphōs tou logou didaskontos hēmas »kyrion ton theon sou proskynēseis kai autǭ monǭ latreuseis«.
At any rate, saying that God is an indivisible monad, he shows that the same is Father and the same is Son, writing in this way: “What then? If, not attending to the spirit, we should not think the monad to be indivisible in power, shall we not sin, when the Word clearly teaches us, ‘You shall worship the Lord your God and serve him alone’?”
Deut 6:13 (quotation, high confidence) · Matt 4:10 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites “worship the Lord your God alone” for an indivisible monad.
- Quotation of Marcellus. Deut 6:13; Matt 4:10. “the” (τὸν) is the editor's supplement.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.19.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.6Klostermann
τὸ αὐτὸ δὲ καὶ διὰ τοῦ κατὰ Μᾶρκον Εὐαγγελίου κηρύττει· ἑνὸς γάρ τινος γραμματέως προσελθόντος αὐτῷ καὶ πυνθανομένου, τίς εἴη πρώτη τῶν ἐντολῶν, ἀπεκρίνατο πρὸς αὐτὸν οὕτως εἰπὼν »πάντων πρῶτον· ἄκουε, Ἰσραήλ. κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν, καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. αὕτη πρώτη· καὶ δευτέρα ὁμοία ταύτῃ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
to auto de kai dia tou kata Markon Euangeliou kēryttei; henos gar tinos grammateōs proselthontos autǭ kai pynthanomenou, tis eiē prōtē tōn entolōn, apekrinato pros auton houtōs eipōn »pantōn prōton; akoue, Israēl. kyrios ho theos hēmōn kyrios heis estin, kai agapēseis kyrion ton theon sou ex holēs tēs psychēs sou kai ex holēs tēs ischyos sou. hautē prōtē; kai deutera homoia tautę̄; agapēseis ton plēsion sou hōs seauton.
“He proclaims the same also through the Gospel according to Mark. For when a scribe came to him and asked which was the first of the commandments, he answered him, saying: ‘First of all: Hear, Israel, the Lord our God is one Lord, and you shall love the Lord your God with all your soul and with all your strength. This is the first; and the second is like it: You shall love your neighbour as yourself.
Mark 12:28–31 (quotation, high confidence) · Deut 6:4–5 (quotation, high confidence) · Lev 19:18 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Christ's answer on the first commandment.
- Continues the quotation of Marcellus. Mark 12:28–31; Deut 6:4–5; Lev 19:18.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.7Klostermann
μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. καὶ εἶπεν αὐτῷ ὁ γραμματεύς· καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπας ὅτι εἷς ἐστιν ὁ θεὸς καὶ οὐκ ἔστιν πλὴν αὐτοῦ«.
meizōn toutōn allē entolē ouk estin. kai eipen autǭ ho grammateus; kalōs, didaskale, epʼ alētheias eipas hoti heis estin ho theos kai ouk estin plēn autou«.
There is no other commandment greater than these. And the scribe said to him: Well said, Teacher; truly you have said that God is one and there is none besides him.’
Mark 12:31–32 (quotation, high confidence)
Notes and citation
Summary: The scribe agrees that God is one.
- Continues the quotation of Marcellus. Mark 12:31–32.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.8Klostermann
ἀλλʼ ὁ μὲν γραμματεὺς διὰ τοῦ νόμου τὴν θεοσέβειαν μεμαθηκέναι δοκῶν, ἐπαινῶν τὸ τοῦ σωτῆρος ῥητὸν φαίνεται »ἄκουε, Ἰσραήλ«, λέγοντος »κύριος ὁ θεός σου εἷς ἐστιν« καὶ ὅρκῳ καλῶς εἰρῆσθαι πιστούμενος· »ἐπʼ ἀληθείας« γάρ φησιν »εἶπας ὅτι εἷς ἐστιν ὁ θεὸς καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ«. οἱ δὲ τὰ τῆς νέας διαθήκης αὐχοῦντες εἰδέναι μυστήρια, οὗτοι καὶ δεύτερον ἀναπλάττειν θεὸν βούλονται ὑποστάσει καὶ δυνάμει χωριζόμενον τοῦ πατρός.
allʼ ho men grammateus dia tou nomou tēn theosebeian memathēkenai dokōn, epainōn to tou sōtēros rhēton phainetai »akoue, Israēl«, legontos »kyrios ho theos sou heis estin« kai horkǭ kalōs eirēsthai pistoumenos; »epʼ alētheias« gar phēsin »eipas hoti heis estin ho theos kai ouk estin allos plēn autou«. hoi de ta tēs neas diathēkēs auchountes eidenai mystēria, houtoi kai deuteron anaplattein theon boulontai hypostasei kai dynamei chōrizomenon tou patros.
But the scribe, who thought he had learned godliness through the law, is seen praising the Saviour's saying, ‘Hear, Israel,’ when he says, ‘the Lord your God is one,’ and affirming with an oath that it was well said; for he says, ‘Truly you have said that God is one and there is no other besides him.’ But those who boast of knowing the mysteries of the new covenant want to fashion a second God, separated from the Father in hypostasis and power.”
Mark 12:29 (quotation, high confidence) · Mark 12:32 (quotation, high confidence)
Notes and citation
Summary: Marcellus says his opponents make a second God, unlike the scribe who confessed one.
- Continues the quotation of Marcellus. Mark 12:29, 32.
Notes on the original text
- Digital text corrected (page-break mark): χωριζόμενον τοῦ πατρός. | → χωριζόμενον τοῦ πατρός..
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.19.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.9Klostermann
τούτοις προστίθησιν κατασκευάζων ὅτι εἷς ἐστιν ὁ θεὸς καὶ ὅτι μή ἐστιν υἱὸς διὰ τούτων ὅτι δὲ τὴν μονάδα κύριον καὶ θεὸν οἶδεν καλεῖν ἡ θεία γραφή, ἤδη καὶ ἐκ τῶν προειρημένων δῆλον γέγονεν, διʼ ὧν πρὸς τὸν ἑαυτοῦ θεράποντα Μωσέα ὁ θεὸς ἔφη »εἶπεν δὲ ὁ θεὸς πάλιν πρὸς Μωσέα· οὕτως ἐρεῖς τοῖς υἱοῖς Ἰσραήλ· κύριος ὁ θεὸς τῶν πατέρων ὑμῶν, ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ, ἀπέσταλκέν με πρὸς ὑμᾶς«. ὁρᾷς ὅπως ἓν ἐπιδεικνὺς ἡμῖν ἐνταῦθα πρόσωπον τὸ αὐτὸ κύριον καὶ θεὸν προσαγορεύει.
toutois prostithēsin kataskeuazōn hoti heis estin ho theos kai hoti mē estin huios dia toutōn hoti de tēn monada kyrion kai theon oiden kalein hē theia graphē, ēdē kai ek tōn proeirēmenōn dēlon gegonen, diʼ hōn pros ton heautou theraponta Mōsea ho theos ephē »eipen de ho theos palin pros Mōsea; houtōs ereis tois huiois Israēl; kyrios ho theos tōn paterōn hymōn, ho theos Abraam kai ho theos Isaak kai ho theos Iakōb, apestalken me pros hymas«. horąs hopōs hen epideiknys hēmin entautha prosōpon to auto kyrion kai theon prosagoreuei.
To this he adds, establishing that God is one and that there is no Son, by these words: “That divine Scripture knows how to call the monad Lord and God has already become clear from what was said before, in which God said to his servant Moses: ‘And God said again to Moses: Thus you shall say to the sons of Israel: The Lord, the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob, has sent me to you.’ You see how, showing us here one person, he calls the same Lord and God.
Exod 3:15 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Exod 3:15 for one person called Lord and God.
- Quotation of Marcellus. Exod 3:15. πρόσωπον: “person”.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.19.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.10Klostermann
αὔθίς τε ὁμοίως ἡ γραφὴ λέγει »καὶ ἐλάλησεν κύριος πάντας τοὺς λόγους τούτους λέγων· ἐγὼ κύριος ὁ θεός σου, ὁ ἐξαγαγών σε ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας. οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ«· ἀκούεις ὅπως διὰ τῆς ἀντωνυμίας ἕνα εἶναι θεὸν μόνον ἀποφαίνεται.
authis te homoiōs hē graphē legei »kai elalēsen kyrios pantas tous logous toutous legōn; egō kyrios ho theos sou, ho exagagōn se ek gēs Aigyptou, ex oikou douleias. ouk esontai soi theoi heteroi plēn emou«; akoueis hopōs dia tēs antōnymias hena einai theon monon apophainetai.
And likewise Scripture says again: ‘And the Lord spoke all these words, saying: I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods besides me.’ You hear how by the pronoun he declares that God is one only.
Exod 20:1–3 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues from the pronoun in the first commandment.
- Continues the quotation of Marcellus. Exod 20:1–3.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.11Klostermann
καὶ αὖθις μικρὸν ὕστερον »ἐγώ εἰμι κύριος ὁ θεός σου« φησίν, ἑαυτὸν κύριον καὶ θεὸν εἶναι λέγων. τί δὲ καὶ διʼ ἑτέρας γραφῆς μανθάνομεν; »καὶ γνώσῃ σήμερον« φησὶν »καὶ οὐ διαστραφήσῃ τῇ διανοίᾳ, ὅτι κύριος ὁ θεός σου, οὗτος θεὸς ἐν τῷ οὐρανῷ ‹ἄνω› καὶ ἐπὶ τῆς γῆς κάτω, καὶ οὐκ ἔστι πλὴν αὐτοῦ«. καὶ αὖθις ἐν τῷ αὐτῷ Δευτερονομίῳ »ἄκουε, Ἰσραήλ·« φησὶν »κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν· καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης ψυχῆς σου καὶ ἐξ ὅλης διανοίας«.
kai authis mikron hysteron »egō eimi kyrios ho theos sou« phēsin, heauton kyrion kai theon einai legōn. ti de kai diʼ heteras graphēs manthanomen? »kai gnōsę̄ sēmeron« phēsin »kai ou diastraphēsę̄ tę̄ dianoią, hoti kyrios ho theos sou, houtos theos en tǭ ouranǭ ‹anō› kai epi tēs gēs katō, kai ouk esti plēn autou«. kai authis en tǭ autǭ Deuteronomiǭ »akoue, Israēl;« phēsin »kyrios ho theos hēmōn kyrios heis estin; kai agapēseis kyrion ton theon sou ex holēs kardias sou kai ex holēs psychēs sou kai ex holēs dianoias«.
And again a little later he says, ‘I am the Lord your God,’ saying that he himself is Lord and God. And what do we learn through another Scripture? ‘And you shall know today,’ he says, ‘and you shall not be turned aside in mind, that the Lord your God, he is God in heaven above and on the earth below, and there is none besides him.’ And again in the same Deuteronomy he says, ‘Hear, Israel: the Lord our God is one Lord; and you shall love the Lord your God with all your heart and with all your soul and with all your mind.’
Exod 20:5 (quotation, medium confidence) · Deut 4:39 (quotation, high confidence) · Deut 6:4–5 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Exodus and Deuteronomy on the one Lord.
- Continues the quotation of Marcellus. Exod 20:5; Deut 4:39 (LXX); Deut 6:4–5. “above” is the editor's supplement.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.12Klostermann
καὶ πάλιν ἐν τῷ αὐτῷ »ἴδετε ἴδετε ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστιν θεὸς πλὴν ἐμοῦ· ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω· πατάξω καὶ ἰάσομαι«. πῶς οὖν Ἀστέριος ταῖς ἁγίαις γραφαῖς ἁπλῶς καὶ ἐμφόβως ἀκολουθεῖν προσποιούμενος οὐκ ἔγνω τὸ μέρος τοῦτο λέγον »κύριος ὁ θεός σου, οὗτος θεὸς ἐν τῷ οὐρανῷ ‹ἄνω› καὶ ἐπὶ τῆς γῆς κάτω, καὶ οὐκ ἔστιν ἔτι πλὴν αὐτοῦ«, καὶ ὅτι »εἷς ἐστιν« καὶ πλὴν αὐτοῦ ἕτερος »οὐκ ἔστιν«;
kai palin en tǭ autǭ »idete idete hoti egō eimi, kai ouk estin theos plēn emou; egō apoktenō kai zēn poiēsō; pataxō kai iasomai«. pōs oun Asterios tais hagiais graphais haplōs kai emphobōs akolouthein prospoioumenos ouk egnō to meros touto legon »kyrios ho theos sou, houtos theos en tǭ ouranǭ ‹anō› kai epi tēs gēs katō, kai ouk estin eti plēn autou«, kai hoti »heis estin« kai plēn autou heteros »ouk estin«?
And again in the same: ‘See, see that I am, and there is no God besides me; I will kill and I will make alive; I will strike and I will heal.’ How then did Asterius, pretending to follow the holy Scriptures simply and with fear, not know this part, which says, ‘The Lord your God, he is God in heaven above and on the earth below, and there is no other besides him,’ and that ‘he is one’ and besides him there ‘is no’ other?
Deut 32:39 (quotation, high confidence) · Deut 4:39 (quotation, high confidence) · Mark 12:32 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Deut 32:39 and 4:39 against Asterius.
- Continues the quotation of Marcellus (compare Against Marcellus 2.2.34). Deut 32:39; Deut 4:39; Mark 12:32. “above” is the editor's supplement.
Notes on the original text
- Digital text corrected (breathing slip): ἀπλῶς καὶ ἐμφόβως → ἁπλῶς καὶ ἐμφόβως.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.13Klostermann
καὶ μεθʼ ἕτερα τούτοις αὖθις προστίθησιν λέγων πῶς οὖν ὁ ἱερὸς προφήτης Ἱερεμίας οὐ φανερῶς αὐτὸν ἑτεροδιδασκαλοῦντα ἐλέγξει; τὰ γὰρ κατὰ τὸν σωτῆρα ἡμῖν προφητεύων οὕτως ἔφη »οὗτος ὁ θεὸς ‹ἡμῶν›, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν Ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπʼ αὐτοῦ. μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη«.
kai methʼ hetera toutois authis prostithēsin legōn pōs oun ho hieros prophētēs Hieremias ou phanerōs auton heterodidaskalounta elenxei? ta gar kata ton sōtēra hēmin prophēteuōn houtōs ephē »houtos ho theos ‹hēmōn›, ou logisthēsetai heteros pros auton. exeuren pasan hodon epistēmēs, kai edōken Iakōb tǭ paidi autou kai Israēl tǭ ēgapēmenǭ hypʼ autou. meta tauta epi tēs gēs ōphthē, kai tois anthrōpois synanestraphē«.
And after other things he adds to this again, saying: “How then will the holy prophet Jeremiah not openly refute him as teaching otherwise? For prophesying to us the things concerning the Saviour he said thus: ‘This is our God; no other shall be reckoned beside him. He found out every way of knowledge, and gave it to Jacob his servant and to Israel who was beloved by him. After this he was seen on earth and lived among men.’
Notes and citation
Summary: Marcellus cites Baruch's “this is our God” as prophecy of the Saviour.
- Quotation of Marcellus. Bar 3:36–38 (cited as Jeremiah). “our” is the editor's supplement.
Extrabiblical texts: Bar 3:36-38 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.14Klostermann
καὶ πάλιν προστίθησιν λέγων ἀλλʼ ἔοικεν ἐν τῷ λόγῳ ὁ πατὴρ εἶναι, κἂν Ἀστερίῳ μὴ δοκῇ καὶ τοῖς τὰ αὐτὰ ἐκείνῳ φρονοῦσιν. δοκεῖ γὰρ τοῦτο τῷ θεσπεσίῳ προφήτῃ Ἡσαΐᾳ, τῷ διʼ ἁγίου λέγοντι πνεύματος »καὶ προσκυνήσουσιν σοι, καὶ ἐν σοὶ προσεύξονται· ὅτι ἐν σοὶ ὁ θεός, καὶ οὐκ ἔστιν ἄλλος πλήν σου. σὺ γὰρ εἶ ὁ θεός.« ὁρᾷς ὅπως πρόρριζον ἀνατρέπει τὴν τῶν ἑτεροδιδασκαλούντων ἔντεχνον κακουργίαν;
kai palin prostithēsin legōn allʼ eoiken en tǭ logǭ ho patēr einai, kan Asteriǭ mē dokę̄ kai tois ta auta ekeinǭ phronousin. dokei gar touto tǭ thespesiǭ prophētę̄ Hēsaïą, tǭ diʼ hagiou legonti pneumatos »kai proskynēsousin soi, kai en soi proseuxontai; hoti en soi ho theos, kai ouk estin allos plēn sou. sy gar ei ho theos.« horąs hopōs prorrizon anatrepei tēn tōn heterodidaskalountōn entechnon kakourgian?
And again he adds, saying: “But it seems that the Father is in the Word, even if Asterius and those who think the same as he do not think so. For this is the view of the inspired prophet Isaiah, who says through the Holy Spirit: ‘And they will worship you, and in you they will pray, because God is in you, and there is no other besides you. For you are God.’ You see how he overturns root and branch the crafty wickedness of those who teach otherwise?”
Isa 45:14–15 (quotation, high confidence)
Notes and citation
Summary: Marcellus reads Isa 45:14–15 as showing the Father in the Word.
- Quotation of Marcellus. Isa 45:14–15 (LXX).
Notes on the original text
- Digital text corrected (page-break mark): προσκυνήσουσιν σοι, | καὶ → προσκυνήσουσιν σοι, καὶ.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 2.19.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.15Klostermann
καὶ αὖθις ἐπιλέγει εἰ δὲ καὶ βούλει καὶ ἑτέρας ἀκοῦσαι τοῦ αὐτοῦ προφητείας ἕνα ἡμῖν θεὸν βεβαιούσης, »ἐγὼ θεὸς« φησὶν »πρῶτος, καὶ εἰς τὰ ἐπερχόμενα ἐγώ εἰμι«· τὸ γὰρ ἐγὼ ἑνὸς προσώπου δεικτικόν ἐστιν. αἱ γὰρ δύο ῥήσεις ἓν ἡμῖν πρόσωπον σημαίνουσιν. »ἐγὼ« γὰρ εἰπὼν ἐπάγει καὶ τὸ »εἰμί«, ὥστε διὰ τῶν δύο τοῦ λόγου μερῶν ἀντωνυμίας τε καὶ ῥήματος, τὴν τῆς θεότητος μαρτυρεῖσθαι μονάδα.
kai authis epilegei ei de kai boulei kai heteras akousai tou autou prophēteias hena hēmin theon bebaiousēs, »egō theos« phēsin »prōtos, kai eis ta eperchomena egō eimi«; to gar egō henos prosōpou deiktikon estin. hai gar dyo rhēseis hen hēmin prosōpon sēmainousin. »egō« gar eipōn epagei kai to »eimi«, hōste dia tōn dyo tou logou merōn antōnymias te kai rhēmatos, tēn tēs theotētos martyreisthai monada.
And again he adds: “And if you wish to hear another prophecy of the same, confirming one God for us: ‘I am God, first, and for the things to come I am.’ For ‘I’ indicates one person; for the two words signify to us one person. For having said ‘I,’ he adds ‘am,’ so that through the two parts of speech, pronoun and verb, the monad of the Godhead is testified.
Isa 41:4 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues from “I am” in Isa 41:4 that God is one person.
- Quotation of Marcellus. Isa 41:4 (LXX).
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 2.19.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.16Klostermann
εἰ δὲ δέοιτο καὶ ἑτέρας μαρτυρίας, αὖθις τὸν αὐτὸν αὐτῷ παρέξομαι προφήτην λέγοντα »ἐγὼ πρῶτος καὶ ἐγὼ μετὰ ταῦτα. καὶ πλὴν ἐμοῦ οὐκ ἔστιν θεός«. εἰ ὑποστάσει διῃρημένον τὸν υἱὸν τοῦ πατρὸς ὡς υἱὸν ἀνθρώπου Ἀστέριος εἶναι οἴεται, ἀπὸ τῆς ἀνθρωπίνης σαρκὸς ἣν διʼ ἡμᾶς ἀνέλαβεν σκανδαλιζόμενος, δεικνύτω ἡμῖν τὸν ταῦτα λέγοντα·
ei de deoito kai heteras martyrias, authis ton auton autǭ parexomai prophētēn legonta »egō prōtos kai egō meta tauta. kai plēn emou ouk estin theos«. ei hypostasei dię̄rēmenon ton huion tou patros hōs huion anthrōpou Asterios einai oietai, apo tēs anthrōpinēs sarkos hēn diʼ hēmas anelaben skandalizomenos, deiknytō hēmin ton tauta legonta;
And if he needs another testimony too, I will provide him again the same prophet saying: ‘I am first and I am after these things, and besides me there is no God.’ If Asterius thinks the Son is divided from the Father in hypostasis, like a son of man, being offended by the human flesh which he took for our sake, let him show us who says this;
Isa 44:6 (quotation, high confidence)
Notes and citation
Summary: Marcellus cites Isa 44:6 and challenges Asterius to say who speaks it.
- Continues the quotation of Marcellus. Isa 44:6.
Notes on the original text
- Digital text corrected (stop for comma): εἶναι οἴεται. ἀπὸ τῆς → εἶναι οἴεται, ἀπὸ τῆς; σκανδαλιζόμενος. δεικνύτω → σκανδαλιζόμενος, δεικνύτω.
Cite (SBL): Eusebius, Eccl. theol. 2.19.16 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-16
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.17Klostermann
ἑνὸς γάρ ἐστιν κἀνταῦθα προσώπου ἡ λεγομένη ῥῆσις. τίς οὖν ἔστιν ὁ λέγων »οὐκ ἔστιν πλὴν ἐμοῦ θεός«; ἀκουέτω δὲ καὶ ἑτέρας προφητείας λεγούσης »οὐκ ἔστιν πλὴν ἐμοῦ δίκαιος καὶ σωτήρ«. εἰ δύο θεοὺς εἶναι νομίζοι, ἀνάγκη αὐτὸν τὸν ἕτερον μὴ δίκαιον ὁμολογεῖν εἶναι μηδὲ σωτῆρα. εἰ δὲ οὐ δίκαιος οὐδὲ σωτήρ, πῶς ἔτι θεὸς εἶναι δύναται; ἕνα γὰρ ἀποφαίνεται δίκαιον καὶ σωτῆρα εἶναι. καὶ αὖθις »ἔμπροσθέν μου« φησὶν »οὐκ ἐγένετο ἄλλος, καὶ μετʼ ἐμὲ οὐκ ἔσται, ἐγὼ θεός, καὶ οὐκ ἔσται παρὲξ ἐμοῦ σῴζων«.
henos gar estin kantautha prosōpou hē legomenē rhēsis. tis oun estin ho legōn »ouk estin plēn emou theos«? akouetō de kai heteras prophēteias legousēs »ouk estin plēn emou dikaios kai sōtēr«. ei dyo theous einai nomizoi, anankē auton ton heteron mē dikaion homologein einai mēde sōtēra. ei de ou dikaios oude sōtēr, pōs eti theos einai dynatai? hena gar apophainetai dikaion kai sōtēra einai. kai authis »emprosthen mou« phēsin »ouk egeneto allos, kai metʼ eme ouk estai, egō theos, kai ouk estai parex emou sǭzōn«.
for here too the saying is of one person. Who then is the one who says, ‘There is no God besides me’? And let him hear another prophecy saying, ‘There is no righteous one and Saviour besides me.’ If he thinks there are two gods, he must confess that the other is not righteous nor Saviour. And if not righteous nor Saviour, how can he still be God? For he declares that one is righteous and Saviour. And again he says, ‘Before me there was no other, and after me there will be none; I am God, and there will be none who saves besides me.’
Isa 45:21 (quotation, high confidence) · Isa 43:10–11 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues that if there were two gods, one would be neither righteous nor Saviour.
- Continues the quotation of Marcellus. Isa 44:6; Isa 45:21; Isa 43:10–11 (LXX).
Cite (SBL): Eusebius, Eccl. theol. 2.19.17 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-17
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.18Klostermann
εἰ δὲ βούλεται καὶ ἑτέρου προφητικοῦ ἀκοῦσαι ῥητοῦ, τάχα που πρὸς αὐτὸν καὶ τοὺς ὁμοίως περὶ θεότητος αὐτῷ διακειμένους λεχθέν〈τος〉, ἀκουέτω αὐτοῦ Ἡσαΐου λέγοντος »μετανοήσατε, οἱ πλανώμενοι, ἐπιστρέψατε τῇ καρδίᾳ, καὶ μνήσθητε τὰ πρότερα ἀπὸ τοῦ αἰῶνος, ὅτι ἐγὼ ὁ θεὸς καὶ οὐκ ἔστιν πλὴν ἐμοῦ«.
ei de bouletai kai heterou prophētikou akousai rhētou, tacha pou pros auton kai tous homoiōs peri theotētos autǭ diakeimenous lechthen〈tos〉, akouetō autou Hēsaïou legontos »metanoēsate, hoi planōmenoi, epistrepsate tę̄ kardią, kai mnēsthēte ta protera apo tou aiōnos, hoti egō ho theos kai ouk estin plēn emou«.
And if he wishes to hear another prophetic saying too, spoken perhaps to him and to those of like mind with him about the Godhead, let him hear Isaiah himself saying: ‘Repent, you who go astray, turn in heart, and remember the former things from of old, that I am the God and there is none besides me.’
Isa 46:8–9 (quotation, high confidence)
Notes and citation
Summary: Marcellus applies Isa 46:8–9 to his opponents.
- Continues the quotation of Marcellus. Isa 46:8–9 (LXX). “spoken” (-τος) is the editor's supplement.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.18 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-18
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.19Klostermann
οὐκ εἶπεν· ἐγὼ θεός, ἵνα καὶ διὰ τῆς τοῦ ἄρθρου προσθήκης ἕνα θεὸν ὄντα σαφῶς ἐπιδείξῃ. τί δὲ καὶ Ὡσηὲ ὁ προφήτης; οὐ καὶ αὐτὸς τὰ αὐτὰ μαρτυρεῖ, »ἐγὼ ἀνήγαγόν σε ἐξ Αἰγύπτου.« λέγων »καὶ θεὸν πλὴν ἐμοῦ οὐ γνώσῃ, καὶ σῴζων οὐκ ἔστιν παρὲξ ἐμοῦ«; αὖθις τε ὁ Μαλαχίας »οὐχὶ θεὸς εἷς
ouk eipen; egō theos, hina kai dia tēs tou arthrou prosthēkēs hena theon onta saphōs epideixę̄. ti de kai Hōsēe ho prophētēs? ou kai autos ta auta martyrei, »egō anēgagon se ex Aigyptou.« legōn »kai theon plēn emou ou gnōsę̄, kai sǭzōn ouk estin parex emou«? authis te ho Malachias »ouchi theos heis
He did not say ‘I am God,’ so that by the addition of the article too he might clearly show that he is one God. And what of Hosea the prophet? Does he not also testify the same, saying, ‘I brought you up out of Egypt, and you shall know no God besides me, and there is none who saves besides me’? And again Malachi: ‘Did not one God
Isa 46:9 (allusion, high confidence) · Hos 13:4 (quotation, high confidence) · Mal 2:10 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues from the article in Isaiah and cites Hosea and Malachi.
- Continues the quotation of Marcellus. Isa 46:9 (“I am the God”, with the article); Hos 13:4 (LXX); Mal 2:10.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.19 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-19
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.20Klostermann
ἔκτισεν ὑμᾶς;« φησὶν »οὐχὶ πατὴρ εἷς πάντων ὑμῶν«; ἀλλὰ τὸν Δαυὶδ φήσει που Ἀστέριος μηδὲν εἰρηκέναι περὶ τούτου, καίτοι πρεσβύτατον παρὰ Μωσέα τῶν ἄλλων προφητῶν ὄντα, καὶ διὰ τοῦτο ἀμφιγνοεῖν, εἴτε δύο θεοὺς ὑποστάσει διῃρημένους νομίζειν εἶναι προσήκει εἴτε καὶ μή. οὐκοῦν ἵνα μὴ τοῦτο λέγῃ, ἀκόλουθον ἡγοῦμαι καὶ αὐτὸν ἐπιδεῖξαι αὐτῷ τὰ αὐτὰ τοῖς προειρημένοις ἁγίοις λέγοντα· »ἄκουσον, « φησὶν »λαός μου, καὶ λαλήσω σοι· Ἰσραήλ, καὶ διαμαρτύρομαί σοι. ἐὰν ἀκούσῃς μου, οὐκ ἔσται ἐν σοὶ θεὸς πρόσφατος, οὐδὲ προσκυνήσεις θεῷ ἀλλοτρίῳ.
ektisen hymas?« phēsin »ouchi patēr heis pantōn hymōn«? alla ton Dauid phēsei pou Asterios mēden eirēkenai peri toutou, kaitoi presbytaton para Mōsea tōn allōn prophētōn onta, kai dia touto amphignoein, eite dyo theous hypostasei dię̄rēmenous nomizein einai prosēkei eite kai mē. oukoun hina mē touto legę̄, akolouthon hēgoumai kai auton epideixai autǭ ta auta tois proeirēmenois hagiois legonta; »akouson, « phēsin »laos mou, kai lalēsō soi; Israēl, kai diamartyromai soi. ean akousę̄s mou, ouk estai en soi theos prosphatos, oude proskynēseis theǭ allotriǭ.
create you?’ he says; ‘is there not one father of you all?’ But Asterius will perhaps say that David said nothing about this, though he is the oldest of the other prophets after Moses, and for that reason he is in doubt whether one ought to think there are two gods divided in hypostasis or not. So, lest he say this, I think it follows to show him that David too says the same as the saints mentioned before: ‘Hear,’ he says, ‘my people, and I will speak to you; Israel, and I will testify to you. If you hear me, there shall be no new god among you, nor shall you worship a foreign god.
Mal 2:10 (quotation, high confidence) · Ps 81:8–9 (80:9-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus adds Malachi and Psalm 81 against a second god.
- Continues the quotation of Marcellus. Mal 2:10; Ps 81:8–9 (LXX 80:9–10).
Notes on the original text
- Digital text corrected (page-break mark): θεοὺς |ὑποστάσει → θεοὺς ὑποστάσει.
Cite (SBL): Eusebius, Eccl. theol. 2.19.20 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-20
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.19.21Klostermann
ἐγὼ γάρ εἰμι κύριος ὁ θεός σου«. ὁ αὑτὸν ἐπιδεικνὺς καὶ λέγων »ἐγώ εἰμι«, οὐ δῆλός ἐστιν ἕνα θεὸν μόνον εἶναι λέγων, τουτέστιν ἑαυτόν;
egō gar eimi kyrios ho theos sou«. ho hauton epideiknys kai legōn »egō eimi«, ou dēlos estin hena theon monon einai legōn, toutestin heauton?
For I am the Lord your God.’ The one who shows himself and says ‘I am,’ is he not clearly saying that there is one God only, that is, himself?”
Ps 81:10 (80:11 LXX) (quotation, high confidence)
Notes and citation
Summary: Marcellus concludes that “I am the Lord your God” shows one God only.
- End of the quotation of Marcellus. Ps 81:10 (LXX 80:11).
Notes on the original text
- Digital text corrected (stop for comma): »ἐγώ εἰμι«. οὐ δῆλός → »ἐγώ εἰμι«, οὐ δῆλός.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.19.21 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-19-21
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 2, chapter 20
2.20.1Klostermann
ταῦτα πάντα Μάρκελλος καὶ ἔτι τούτων πλείονα ἐπὶ ἀρνήσει τοῦ υἱοῦ τοῦ θεοῦ συνεφόρει, διʼ ἀνεπιστημοσύνην οὐ λογισάμενος ὅτι πρὸς τὴν σκληροκαρδίαν τοῦ Ἰουδαίων λαοῦ ἡ τοιαύτη αὐτοῖς παρείχετο διδασκαλία. οὐδὲ γὰρ οἷόν τε ἦν τὸ πνεῦμα τὸ ἅγιον διὰ τῶν προφητῶν τοῦ θεοῦ ἀνθρώποις ἀτελέσιν τὰς φρένας ἐντελῆ παραδοῦναι τὸν τῆς θεοσεβείας λόγον.
tauta panta Markellos kai eti toutōn pleiona epi arnēsei tou huiou tou theou synephorei, diʼ anepistēmosynēn ou logisamenos hoti pros tēn sklērokardian tou Ioudaiōn laou hē toiautē autois pareicheto didaskalia. oude gar hoion te ēn to pneuma to hagion dia tōn prophētōn tou theou anthrōpois atelesin tas phrenas entelē paradounai ton tēs theosebeias logon.
All these and still more Marcellus heaped together for the denial of the Son of God, not reckoning, through lack of knowledge, that such teaching was given them because of the hardness of heart of the Jewish people. For it was not possible for the Holy Spirit, through the prophets of God, to hand on the complete word of godliness to men imperfect in mind.
Notes and citation
Summary: The Old Testament's teaching of one God was adapted to Israel's hardness of heart.
Topics: Scripture and canon, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.20.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.2Klostermann
οὕτω γοῦν αὐτοῖς καὶ θυσίας ἐπιτελεῖν ἐνομοθέτει καὶ σώματος περιτομὴν καὶ σαββάτου φυλακὴν καὶ τοιωνδὶ βρωμάτων ἀποχὴν καὶ καθάρσια σωμάτων σωματικάς τε εὐλογίας, ναὶ μὴν καὶ γῆς ῥεούσης »γάλα καὶ μέλι« ἀλλʼ οὐ βασιλείας οὐρανῶν ἐπαγγελίας. ὁ δὲ σωτὴρ καὶ κύριος ἡμῶν ἐρωτηθεὶς πῶς Μωσέως προστάξαντος διδόναι βιβλίον ἀποστασίου καὶ ἀπολύειν τὴν ἑαυτοῦ γυναῖκα τὸν βουλόμενον αὐτὸς τἀναντία διατάττοι τὸν λόγον ἀπέδωκεν καθολικὸν φήσας »Μωσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν· ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως«.
houtō goun autois kai thysias epitelein enomothetei kai sōmatos peritomēn kai sabbatou phylakēn kai toiōndi brōmatōn apochēn kai katharsia sōmatōn sōmatikas te eulogias, nai mēn kai gēs rheousēs »gala kai meli« allʼ ou basileias ouranōn epangelias. ho de sōtēr kai kyrios hēmōn erōtētheis pōs Mōseōs prostaxantos didonai biblion apostasiou kai apolyein tēn heautou gynaika ton boulomenon autos tanantia diatattoi ton logon apedōken katholikon phēsas »Mōsēs pros tēn sklērokardian hymōn egrapsen; apʼ archēs de ou gegonen houtōs«.
So, at any rate, it legislated for them to offer sacrifices, and circumcision of the body, and keeping of the sabbath, and abstinence from certain foods, and purifications of bodies, and bodily blessings, and indeed promises of a land flowing “with milk and honey,” but not of the kingdom of heaven. And our Saviour and Lord, when asked how, when Moses commanded that whoever wished should give a bill of divorce and send away his wife, he himself ordered the opposite, gave the general reason, saying, “Moses wrote because of your hardness of heart; but from the beginning it was not so.”
Exod 3:8 (quotation, high confidence) · Matt 19:7–8 (quotation, high confidence) · Mark 10:4–5 (allusion, medium confidence) · Deut 24:1 (allusion, medium confidence)
Notes and citation
Summary: The law's provisions, including Moses' permission of divorce, were concessions to hardness of heart.
- Exod 3:8; Matt 19:7–8; Mark 10:4–5; Deut 24:1. Eusebius uses Christ's ruling on divorce as an example of a concession made because of hardness of heart.
Topics: Divorce and remarriage, Scripture and canon, The law of Moses
Cite (SBL): Eusebius, Eccl. theol. 2.20.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.3Klostermann
ταὐτὸν οὖν εἶπεν ἂν καὶ εἴ τις ἤρετο, τί δήποτε θεὸν ἕνα σέβειν παρακελευόμενοι Μωσῆς καὶ οἱ μετʼ αὐτὸν προφῆται οὐκ ἐδίδασκον αὐτοὺς τὴν περὶ τοῦ υἱοῦ γνῶσιν· οὐ γὰρ οἷοί τε ἦσαν οἱ συνεχῶς ἀπαγόμενοι τῇ πολυθέῳ πλάνῃ τὴν εὐαγγελικὴν παραδέχεσθαι χάριν. διὸ πρὸς τὴν σκληροκαρδίαν αὐτῶν τὴν περὶ ἑνὸς θεοῦ διδασκαλίαν ἐποιοῦντο, τέως παιδαγωγοῦντες αὐτοὺς διὰ τοῦ ἀποτρέπειν μὲν τοῦ πολλοὺς εἶναι νομίζειν θεοὺς ἐπάγειν δὲ ἐπὶ τὴν εἰσαγωγὴν τοῦ ἑνός.
tauton oun eipen an kai ei tis ēreto, ti dēpote theon hena sebein parakeleuomenoi Mōsēs kai hoi metʼ auton prophētai ouk edidaskon autous tēn peri tou huiou gnōsin; ou gar hoioi te ēsan hoi synechōs apagomenoi tę̄ polytheǭ planę̄ tēn euangelikēn paradechesthai charin. dio pros tēn sklērokardian autōn tēn peri henos theou didaskalian epoiounto, teōs paidagōgountes autous dia tou apotrepein men tou pollous einai nomizein theous epagein de epi tēn eisagōgēn tou henos.
He would have said the same if anyone had asked why Moses and the prophets after him, urging them to worship one God, did not teach them the knowledge of the Son: for those continually led away by the polytheistic error were not able to receive the grace of the gospel. Therefore they gave the teaching about one God because of their hardness of heart, educating them for the time being by turning them from thinking there are many gods and leading them to the introduction of the one.
Gal 3:24 (echo, low confidence)
Notes and citation
Summary: Moses taught only one God, not the Son, because Israel kept falling into polytheism.
- Gal 3:24.
Notes on the original text
- Digital text corrected (page-break mark): χάριν. | διὸ → χάριν. διὸ.
Topics: Scripture and canon, Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.20.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.4Klostermann
οὕτω δὲ Μωσῆς ἀτελῆ τὴν διδασκαλίαν τοῖς κατʼ αὐτὸν παρεδίδου διὰ τὸ ἀτελὲς αὐτῶν τῆς φρονήσεως, ὡς μηδεμίαν αὐτὸν μνήμην ποιήσασθαι ἀγγέλων κτίσεως ἐν τῷ τῆς κοσμοποιίας λόγῳ, καίτοι τῶν μετὰ ταῦτα προφητῶν οὐ μόνον ἀγγέλων μνημονευσάντων, ἀλλὰ καὶ θείων δυνάμεων καὶ πνευμάτων ἁγίων τῶν τε ὑπερουρανίων θεοῦ λειτουργῶν, περὶ ὧν ὁ Δανιὴλ διδάσκων ἔλεγεν »χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ«.
houtō de Mōsēs atelē tēn didaskalian tois katʼ auton paredidou dia to ateles autōn tēs phronēseōs, hōs mēdemian auton mnēmēn poiēsasthai angelōn ktiseōs en tǭ tēs kosmopoiias logǭ, kaitoi tōn meta tauta prophētōn ou monon angelōn mnēmoneusantōn, alla kai theiōn dynameōn kai pneumatōn hagiōn tōn te hyperouraniōn theou leitourgōn, peri hōn ho Daniēl didaskōn elegen »chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan emprosthen autou«.
So Moses handed on an incomplete teaching to those of his time because of the incompleteness of their understanding, so that he made no mention of the creation of angels in the account of the making of the world, although the prophets after him mentioned not only angels but also divine powers and holy spirits and the supra-heavenly ministers of God, about whom Daniel taught, saying, “Thousands of thousands ministered to him, and ten thousand times ten thousand stood before him.”
Dan 7:10 (quotation, high confidence)
Notes and citation
Summary: Moses did not mention the creation of angels, though later prophets spoke of them.
- Dan 7:10.
Topics: Scripture and canon, Angels
Cite (SBL): Eusebius, Eccl. theol. 2.20.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.5Klostermann
ἀλλὰ γὰρ τούτων ἁπάντων σιωπῇ παρέδωκε τοὺς λόγους Μωσῆς καίπερ οὐκ ὢν αὐτῶν ἐν ἀγνοίᾳ, πάντων δὲ τὴν ἀκριβῆ γνῶσιν προειληφὼς τῷ θείῳ πνεύματι· πλὴν οὐδαμῶς αὐτῶν ἐν τῇ κοσμοποιίᾳ ὡς πρὸς τοῦ θεοῦ γενομένων ἐποιήσατο μνήμην.
alla gar toutōn hapantōn siōpę̄ paredōke tous logous Mōsēs kaiper ouk ōn autōn en agnoią, pantōn de tēn akribē gnōsin proeilēphōs tǭ theiǭ pneumati; plēn oudamōs autōn en tę̄ kosmopoiią hōs pros tou theou genomenōn epoiēsato mnēmēn.
But Moses passed over the accounts of all these in silence, although he was not ignorant of them, but had beforehand exact knowledge of all by the divine Spirit; yet he nowhere mentioned them in the making of the world as having come into being by God.
Notes and citation
Summary: Moses knew of the angels but kept silent about their creation.
Topics: Scripture and canon, Angels
Cite (SBL): Eusebius, Eccl. theol. 2.20.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.6Klostermann
καὶ τούτου τὴν αἰτίαν οὐδʼ ἑτέραν εἴποι ἄν τις ἢ τὴν σκληροκαρδίαν τοῦ λαοῦ γεγενῆσθαι, ὥσπερ οὖν αὐτὸς ἐδίδαξεν ὁ σωτήρ. καὶ ἄλλα δὲ μυρία εἶναι ἐν τῇ τοῦ παντὸς συστάσει μάθοις ἂν ἐκ τῶν τῆς καινῆς διαθήκης ἀναγνωσμάτων οὐδʼ ὅλως ἐν τῇ Μωσέως φερόμενα γραφῇ· οὐκ οὖν ἐμνημόνευσεν ἀρχῶν οὐδʼ ἐξουσιῶν οὐδὲ κοσμοκρατόρων οὐδὲ πνευματικῶν »τῆς πονηρίας«, πρὸς ἃ τὴν πάλην ἡμῖν συνεστάναι φησὶν ὁ θεῖος ἀπόστολος.
kai toutou tēn aitian oudʼ heteran eipoi an tis ē tēn sklērokardian tou laou gegenēsthai, hōsper oun autos edidaxen ho sōtēr. kai alla de myria einai en tę̄ tou pantos systasei mathois an ek tōn tēs kainēs diathēkēs anagnōsmatōn oudʼ holōs en tę̄ Mōseōs pheromena graphę̄; ouk oun emnēmoneusen archōn oudʼ exousiōn oude kosmokratorōn oude pneumatikōn »tēs ponērias«, pros ha tēn palēn hēmin synestanai phēsin ho theios apostolos.
And one could give no other reason for this than the hardness of heart of the people, as the Saviour himself taught. And you may learn from the readings of the new covenant that there are countless other things in the constitution of the universe not found at all in the writing of Moses; he did not mention principalities or authorities or world-rulers or the spiritual forces “of wickedness,” against which the divine apostle says our struggle is set.
Eph 6:12 (quotation, high confidence)
Notes and citation
Summary: Many things the New Testament reveals, such as the hostile powers, are absent from Moses.
- Eph 6:12.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.20.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.7Klostermann
τί οὖν; ἐπεὶ μήτε παρὰ Μωσεῖ μήτε παρὰ τοῖς λοιποῖς προφήταις σαφῶς ἐστιν εὑρεῖν τοὺς περὶ τούτων λόγους, ἀπιστητέον τῷ ἀποστόλῳ; ἢ ἐπειδὰν τοῦ τῶν κρειττόνων τάγματος ὁ αὐτὸς πάλιν μνημονεύῃ λέγων τὸν Χριστὸν »ἐν δεξιᾷ« τοῦ θεοῦ καθέζεσθαι »ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι«,
ti oun? epei mēte para Mōsei mēte para tois loipois prophētais saphōs estin heurein tous peri toutōn logous, apistēteon tǭ apostolǭ? ē epeidan tou tōn kreittonōn tagmatos ho autos palin mnēmoneuę̄ legōn ton Christon »en dexią« tou theou kathezesthai »hyperanō pasēs archēs kai exousias kai dynameōs kai kyriotētos kai pantos onomatos onomazomenou ou monon en tǭ aiōni toutǭ alla kai en tǭ mellonti«,
What then? Since the accounts of these cannot clearly be found either in Moses or in the other prophets, must we disbelieve the apostle? Or when the same apostle again mentions the order of higher beings, saying that Christ sits “at the right hand” of God “far above every principality and authority and power and dominion and every name that is named, not only in this age but also in the one to come,”
Eph 1:20–21 (quotation, high confidence)
Notes and citation
Summary: Must we disbelieve Paul because Moses did not mention the powers?
- Eph 1:20–21.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.20.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.8Klostermann
καὶ αὖθις ἐπειδὰν ὀνομάζῃ θρόνους καὶ κυριότητας καὶ ἀρχὰς καὶ ἐξουσίας λέγων »ἐν αὐτῷ γὰρ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι«, ἆρʼ οὐ προσήκει ταῦτα παραδέχεσθαι διὰ τὸ μήτε Μωσέα μήτε τοὺς λοιποὺς προφήτας περὶ τούτων προειληφέναι; ἢ ταὐτὸν καὶ περὶ τούτων ἐροῦμεν, ὡς οὐχ οἷοί τε ἦσαν τοὺς περὶ τούτων πιστεύεσθαι λόγους οἱ »σκληροτράχηλοι καὶ ἀπερίτμητοι τῇ καρδίᾳ καὶ τοῖς ὠσίν«; οἷς οὐδὲ περὶ τῆς ἄνω Ἱερουσαλὴμ ἀνεκάλυπτον οἱ τοῦ θεοῦ προφῆται, ὥσπερ οὖν τῇ ἐκκλησίᾳ Χριστοῦ διασαφῶν καὶ τοὺς περὶ ταύτης λόγους ὁ Παῦλος ἐβόα λέγων »ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν«, καὶ »προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς«.
kai authis epeidan onomazę̄ thronous kai kyriotētas kai archas kai exousias legōn »en autǭ gar ektisthē ta panta ta en tois ouranois kai ta epi tēs gēs, ta horata kai ta aorata, eite thronoi eite kyriotētes eite archai eite exousiai«, arʼ ou prosēkei tauta paradechesthai dia to mēte Mōsea mēte tous loipous prophētas peri toutōn proeilēphenai? ē tauton kai peri toutōn eroumen, hōs ouch hoioi te ēsan tous peri toutōn pisteuesthai logous hoi »sklērotrachēloi kai aperitmētoi tę̄ kardią kai tois ōsin«? hois oude peri tēs anō Hierousalēm anekalypton hoi tou theou prophētai, hōsper oun tę̄ ekklēsią Christou diasaphōn kai tous peri tautēs logous ho Paulos eboa legōn »hē de anō Hierousalēm eleuthera estin, hētis estin mētēr hēmōn«, kai »proselēlythate Siōn orei kai polei theou zōntos, Hierousalēm epouraniǭ, kai myriasin angelōn, panēgyrei kai ekklēsią prōtotokōn apogegrammenōn en ouranois«.
and again when he names thrones and dominions and principalities and authorities, saying, “For in him were created all things in the heavens and on earth, visible and invisible, whether thrones or dominions or principalities or authorities,” must we not accept these because neither Moses nor the other prophets spoke of them beforehand? Or shall we say the same about these, that “the stiff-necked and uncircumcised in heart and ears” were not able to believe the accounts of them? To them the prophets of God did not reveal even the Jerusalem above, as Paul, making clear the accounts of it too to the church of Christ, cried out, saying, “But the Jerusalem above is free, which is our mother,” and “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the festal gathering and church of the firstborn enrolled in heaven.”
Col 1:16 (quotation, high confidence) · Acts 7:51 (quotation, high confidence) · Gal 4:26 (quotation, high confidence) · Heb 12:22–23 (quotation, high confidence)
Notes and citation
Summary: The New Testament reveals things, like the heavenly Jerusalem, withheld from stubborn Israel.
- Col 1:16; Acts 7:51; Gal 4:26; Heb 12:22–23.
Notes on the original text
- Digital text corrected (accent slip; breathing slip): ἀρʼ οὐ προσήκει → ἆρʼ οὐ προσήκει; ἡ δὲ ἄνω Ἰερουσαλὴμ → ἡ δὲ ἄνω Ἱερουσαλὴμ.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.20.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.9Klostermann
λεγέτω πρὸς ταῦτα Μάρκελλος, εἰ οἷός τέ ἐστιν ἐκ τῶν παλαιῶν γραμμάτων τὴν τούτων προφέρειν διδασκαλίαν.
legetō pros tauta Markellos, ei hoios te estin ek tōn palaiōn grammatōn tēn toutōn propherein didaskalian.
Let Marcellus say in answer to this whether he can bring forward the teaching on these things from the old writings.
Notes and citation
Summary: Eusebius challenges Marcellus to find these things in the Old Testament.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.20.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.10Klostermann
εἰ δὲ μὴ εὑρίσκοι, τὴν αἰτίαν ἀποδιδότω διʼ ἣν σεσιώπητο τοῖς τοῦ θεοῦ προφήταις ταῦτά τε πάντα καὶ ἄλλα τούτοις ἀδελφὰ μυρία, περὶ ὧν ὁ αὐτὸς ἀπόστολος ὑπὲρ ἡμῶν ἐδεῖτο τοῦ θεοῦ, »ἵνα ἐξισχύσωμεν καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ βάθος καὶ ὕψος, γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ θεοῦ«.
ei de mē heuriskoi, tēn aitian apodidotō diʼ hēn sesiōpēto tois tou theou prophētais tauta te panta kai alla toutois adelpha myria, peri hōn ho autos apostolos hyper hēmōn edeito tou theou, »hina exischysōmen katalabesthai syn pasin tois hagiois ti to platos kai mēkos kai bathos kai hypsos, gnōnai te tēn hyperballousan tēs gnōseōs agapēn tou theou«.
And if he does not find it, let him give the reason why all these and countless others akin to them were kept silent by the prophets of God, things about which the same apostle prayed God for us, “that we may be strong enough to comprehend with all the saints what is the breadth and length and depth and height, and to know the love of God that surpasses knowledge.”
Eph 3:18–19 (quotation, high confidence)
Notes and citation
Summary: Many mysteries Paul prays we may know were kept silent by the prophets.
- Eph 3:18–19.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.20.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.11Klostermann
καὶ αὐτὸς δὲ ὁ σωτὴρ ἡμῶν πλεῖστα ὅσα μυστήρια περὶ τῆς βασιλείας τῶν οὐρανῶν περί τε τῆς συντελείας τοῦ παντὸς περί τε τῶν ἐπαγγελιῶν ποτὲ μὲν διὰ παραβολῶν ποτὲ δὲ καὶ ἐν ἀπορρήτοις ἐξέφαινεν τοῖς αὐτοῦ μαθηταῖς, πρὸς οὓς ἔλεγεν »ὑμῖν δέδοται γνῶναι τὰ μυστήρια τοῦ θεοῦ«. ὧν οὐκ ἂν εὕροι τις τὰ ἴσα παρὰ Μωσεῖ ἢ παρὰ τοῖς λοιποῖς προφήταις.
kai autos de ho sōtēr hēmōn pleista hosa mystēria peri tēs basileias tōn ouranōn peri te tēs synteleias tou pantos peri te tōn epangeliōn pote men dia parabolōn pote de kai en aporrētois exephainen tois autou mathētais, pros hous elegen »hymin dedotai gnōnai ta mystēria tou theou«. hōn ouk an heuroi tis ta isa para Mōsei ē para tois loipois prophētais.
And our Saviour himself revealed very many mysteries about the kingdom of heaven, about the consummation of all, and about the promises, sometimes through parables and sometimes in secret, to his disciples, to whom he said, “To you it has been given to know the mysteries of God.” One would not find their equal in Moses or the other prophets.
Luke 8:10 (quotation, high confidence) · Mark 4:11 (allusion, medium confidence)
Notes and citation
Summary: Christ revealed to his disciples mysteries not found in Moses or the prophets.
- Luke 8:10; Mark 4:11.
Topics: Scripture and canon, Eschatology
Cite (SBL): Eusebius, Eccl. theol. 2.20.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.12Klostermann
τί οὖν; ἐπεὶ μὴ τῷ Ἰουδαίων λαῷ παρεδόθη ταῦτα, εἰς ἐπιτήδειον καιρὸν φυλαττόμενα τῇ ἐκκλησίᾳ Χριστοῦ, παρὰ τοῦτο χρῆν ἡμᾶς τὴν δωρηθεῖσαν ἡμῖν χάριν ἀθετεῖν ἢ μειζόνως εὐχαριστεῖν τῷ τῆς τοσαύτης ἡμᾶς καταξιώσαντι γνώσεως; κατὰ τὸν αὐτὸν οὖν τρόπον καὶ τὰς περὶ τοῦ υἱοῦ διδασκαλίας ἐκ τῆς αὐτοῦ καινῆς διαθήκης προσήκοι ἂν ἀπολαμβάνειν, οὐδὲν ξενιζομένους εἰ μὴ τῷ σκληροκαρδίῳ λαῷ τὴν περὶ αὐτοῦ γνῶσιν ἀνεκάλυπτον οἱ τοῦ θεοῦ ἄνθρωποι, εἰς καιρὸν εὔκαιρον τὸν περὶ αὐτοῦ ταμιευόμενοι λόγον.
ti oun? epei mē tǭ Ioudaiōn laǭ paredothē tauta, eis epitēdeion kairon phylattomena tę̄ ekklēsią Christou, para touto chrēn hēmas tēn dōrētheisan hēmin charin athetein ē meizonōs eucharistein tǭ tēs tosautēs hēmas kataxiōsanti gnōseōs? kata ton auton oun tropon kai tas peri tou huiou didaskalias ek tēs autou kainēs diathēkēs prosēkoi an apolambanein, ouden xenizomenous ei mē tǭ sklērokardiǭ laǭ tēn peri autou gnōsin anekalypton hoi tou theou anthrōpoi, eis kairon eukairon ton peri autou tamieuomenoi logon.
What then? Since these were not handed on to the Jewish people, being kept for the church of Christ for a suitable time, ought we on that account to reject the grace given us, or rather give greater thanks to the one who counted us worthy of such knowledge? In the same way, then, it would be fitting to receive the teachings about the Son from his new covenant, not at all surprised if the men of God did not reveal the knowledge of him to the hard-hearted people, reserving the account of him for the right time.
Notes and citation
Summary: The church should receive the teaching on the Son from the New Testament, kept back from Israel until its time.
Topics: Scripture and canon, Christology
Cite (SBL): Eusebius, Eccl. theol. 2.20.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.13Klostermann
οὐ γὰρ ἐδόκει ἐπιτήδειον εἶναι τὸ τηνικαῦτα ὑποσυρομένοις ἀνδράσιν ἐπὶ τὴν πολύθεον πλάνην παραδιδόναι τὸ περὶ πατρὸς καὶ υἱοῦ μυστήριον, οἷς οὐδὲ τοὺς περὶ τῶν ὑποβεβηκυιῶν δυνάμεων ἐξεκάλυπτον λόγους, ὡς ἂν μὴ προφάσει ταύτῃ ἐπὶ τὴν Ἑλληνικὴν καταπέσοιεν πολυθεΐαν, οἳ πατέρα »ἀνδρῶν τε θεῶν τε« τὸν παρʼ αὐτοῖς ἀνεπλάσαντο θεόν.
ou gar edokei epitēdeion einai to tēnikauta hyposyromenois andrasin epi tēn polytheon planēn paradidonai to peri patros kai huiou mystērion, hois oude tous peri tōn hypobebēkuiōn dynameōn exekalypton logous, hōs an mē prophasei tautę̄ epi tēn Hellēnikēn katapesoien polytheïan, hoi patera »andrōn te theōn te« ton parʼ autois aneplasanto theon.
For it did not seem suitable at that time to hand on the mystery of Father and Son to men who were being drawn into the error of many gods, to whom they did not reveal even the accounts of the lower powers, lest on this pretext they should fall into the Greek polytheism, the Greeks having fashioned their god as father “of men and gods.”
Notes and citation
Summary: The mystery of Father and Son was withheld from Israel lest they fall into Greek polytheism.
- “Father of men and gods” is Homer's formula for Zeus (e.g. Il. 1.544).
Extrabiblical texts: Homer, Il. 1.544 (Homer, Iliad; quotation)
Topics: Trinity, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 2.20.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.14Klostermann
διόπερ τῆς τοιαύτης αὐτοὺς ἀναστέλλων πλάνης ὁ λόγος τὸν ἕνα θεὸν ἐκήρυττεν, οὐ μὴν πατέρα εἶναι τὸν αὐτὸν ἠρνεῖτο· καὶ τὸν ἀληθῆ δὲ σέβειν ἐδίδασκεν καὶ πλὴν αὐτοῦ μηδένα εἰδέναι παρῄνει, οὐ μὴν ἠρνεῖτο εἶναι αὐτὸν πατέρα. εἰ δὲ καὶ κύριον καὶ θεὸν αὐτὸν καὶ δίκαιον καὶ σωτῆρα ἀπεκάλει, ἀλλʼ οὐκ ἀπέκλειεν τοῦ καὶ πατέρα εἶναι αὐτὸν ἡγεῖσθαι τοῦ μονογενοῦς αὐτοῦ καὶ ἀγαπητοῦ υἱοῦ εἴτʼ οὖν ὁ πατὴρ λέγοι εἴθʼ ὁ υἱὸς τὸ »ἐγώ εἰμι ὁ ὤν«,
dioper tēs toiautēs autous anastellōn planēs ho logos ton hena theon ekērytten, ou mēn patera einai ton auton ērneito; kai ton alēthē de sebein edidasken kai plēn autou mēdena eidenai parę̄nei, ou mēn ērneito einai auton patera. ei de kai kyrion kai theon auton kai dikaion kai sōtēra apekalei, allʼ ouk apekleien tou kai patera einai auton hēgeisthai tou monogenous autou kai agapētou huiou eitʼ oun ho patēr legoi eithʼ ho huios to »egō eimi ho ōn«,
Therefore the word, holding them back from such error, proclaimed the one God, but did not deny that the same is Father; and it taught them to worship the true God and urged them to know none besides him, but did not deny that he is Father. And if it called him Lord and God and righteous and Saviour, it did not exclude thinking that he is also Father of his only-begotten and beloved Son; whether the Father or the Son says “I am he who is,”
Exod 3:14 (quotation, high confidence)
Notes and citation
Summary: The Old Testament proclaimed one God without denying that he is Father of the Son.
- Exod 3:14.
Notes on the original text
- Digital text corrected (page-break mark): αὐτὸν πατέρα. | εἰ δὲ → αὐτὸν πατέρα. εἰ δὲ.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 2.20.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
2.20.15Klostermann
ἀληθεύοι ἂν ἑκατέρως ὁ λόγος. ὅ τε γὰρ πατὴρ »ὁ ὢν« εἴη ἄν, μόνος αὐτὸς ὢν »ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσιν θεὸς« ὡς ὁ θεῖος ἐδίδαξεν ἀπόστολος. ὅ τε υἱὸς καὶ αὐτὸς χρηματίζων »ὁ ὢν« ἀληθεύοι ἄν, μόνος ὢν υἱὸς μονογενὴς τοῦ ὄντος· ἀλλὰ καὶ εἰκὼν τοῦ ἀοράτου θεοῦ ὑπάρχων κατὰ τοῦτο εἴη ἂν αὐτοῦ εἰκών, καθʼ ὃ μόνος ἦν αὐτὸς »ὁ ὤν«· διὸ καὶ αὐτὸς χρηματίζοι ἂν »ὁ ὤν«, ἐπεὶ καὶ θεὸς καὶ κύριος ὁμοίως τῷ πατρὶ καὶ αὐτὸς διὰ πάσης ἀνηγόρευται τῆς θεοπνεύστου γραφῆς.
alētheuoi an hekaterōs ho logos. ho te gar patēr »ho ōn« eiē an, monos autos ōn »epi pantōn, kai dia pantōn, kai en pasin theos« hōs ho theios edidaxen apostolos. ho te huios kai autos chrēmatizōn »ho ōn« alētheuoi an, monos ōn huios monogenēs tou ontos; alla kai eikōn tou aoratou theou hyparchōn kata touto eiē an autou eikōn, kathʼ ho monos ēn autos »ho ōn«; dio kai autos chrēmatizoi an »ho ōn«, epei kai theos kai kyrios homoiōs tǭ patri kai autos dia pasēs anēgoreutai tēs theopneustou graphēs.
the saying would be true either way. For the Father would be “he who is,” being alone “God over all and through all and in all,” as the divine apostle taught. And the Son too, being called “he who is,” would speak truly, being the only only-begotten Son of the one who is; and being the image of the invisible God, he would be his image in this respect too, in which he alone was “he who is”; therefore he too would be called “he who is,” since he too, like the Father, is proclaimed God and Lord throughout the inspired Scripture.
Exod 3:14 (quotation, high confidence) · Eph 4:6 (quotation, high confidence) · Col 1:15 (allusion, high confidence)
Notes and citation
Summary: “He who is” can be said of the Father and, as his image, of the Son.
- Exod 3:14; Eph 4:6; Col 1:15.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 2.20.15 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/2-20-15
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.