On Ecclesiastical Theology 3.14.1–3.21.2
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 3, chapter 14
3.14.1Klostermann
διὰ τοσούτων Μάρκελλος καὶ τὸ σῶμα τῆς δόξης« τοῦ υἱοῦ ἠγνόησεν καὶ τὴν ἀτελεύτητον αὐτοῦ βασιλείαν ἀρνεῖται, οὐκ ἐπιστήσας ὡς κατά τινα συνήθειαν τῆς γραφῆς ἰδιάζουσαν τὸ ἕως παραλαμβάνεσθαι εἴωθεν. οὕτω γοῦν ὁ σωτὴρ τοῖς μαθηταῖς ἔλεγεν »ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος«, οὐκ ἀναιρῶν τὸ συνέσεσθαι αὐτοῖς καὶ μετὰ τὴν συντέλειαν, διδάσκων δʼ ὅτι καὶ νῦν μὲν ἔσται σὺν αὐτοῖς ἕως τῆς συντελείας ἐπισκοπῶν καὶ φυλάττων πάντας τοὺς αὐτῷ μαθητευομένους, καὶ μετὰ τὴν συντέλειαν δὲ κρειττόνως αὐτοῖς συνέσται κοινωνοὺς αὐτοὺς ἀποφαίνων τῆς αὐτοῦ βασιλείας.
dia tosoutōn Markellos kai to sōma tēs doxēs« tou huiou ēgnoēsen kai tēn ateleutēton autou basileian arneitai, ouk epistēsas hōs kata tina synētheian tēs graphēs idiazousan to heōs paralambanesthai eiōthen. houtō goun ho sōtēr tois mathētais elegen »idou egō methʼ hymōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos«, ouk anairōn to synesesthai autois kai meta tēn synteleian, didaskōn dʼ hoti kai nyn men estai syn autois heōs tēs synteleias episkopōn kai phylattōn pantas tous autǭ mathēteuomenous, kai meta tēn synteleian de kreittonōs autois synestai koinōnous autous apophainōn tēs autou basileias.
By so much Marcellus was both ignorant of “the body of the glory” of the Son and denies his unending kingdom, not considering that “until” is customarily used according to a peculiar usage of Scripture. So, at any rate, the Saviour said to the disciples, “Behold, I am with you all the days until the end of the age,” not abolishing his being with them also after the end, but teaching that now he will be with them until the end, overseeing and guarding all who are taught by him, and after the end he will be with them in a better way, making them sharers of his kingdom.
Phil 3:21 (quotation, high confidence) · Matt 28:20 (quotation, high confidence)
Notes and citation
Summary: “Until” in Scripture does not imply an end, as Matt 28:20 shows.
- Phil 3:21; Matt 28:20.
Topics: Christology, Eschatology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.14.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-14-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.14.2Klostermann
οὕτως οὖν καὶ τὸ »κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου« καὶ τὸ »ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως« οὐχ ὡς μηκέτʼ ἐσομένου μετὰ ταῦτα λέλεκται, ἀλλʼ ὡς μέλλοντος κατὰ τὸν τῆς συντελείας καιρὸν διανίστασθαι ἀπὸ τοῦ θρόνου τοῦ πατρικοῦ καὶ δευτέραν ποιεῖσθαι κάθοδον ἐκ τοῦ οὐρανοῦ, περὶ ἧς ὁ ἀπόστολος διδάσκει λέγων »ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτοι. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρας· καὶ οὕτω πάντοτε σὺν κυρίῳ ἐσόμεθα«. δεῖ τοίνυν τὸν σωτῆρα μένειν ἐν οὐρανῷ καὶ καθέζεσθαι ἐν δεξιᾷ τοῦ πατρὸς ἕως τῆς συντελείας«, κατὰ δὲ αὐτὴν τὴν συντέλειαν τοῦ παντὸς τὴν ἔνδοξον καὶ δευτέραν αὐτοῦ παρουσίαν ποιησάμενος τοὺς ἁγίους αὐτοῦ παραλήψεται εἰς τὸ πάντοτε αὐτῷ συνεῖναι, οὐχὶ μέχρι τινὸς χρόνου ἀλλʼ εἰς ἄπειρον αἰῶνα· »οὕτω« γάρ φησιν πάντοτε σὺν κυρίῳ ἐσόμεθα«.
houtōs oun kai to »kathou ek dexiōn mou heōs an thō tous echthrous sou hypopodion tōn podōn sou« kai to »hon dei ouranon men dexasthai achri chronōn apokatastaseōs« ouch hōs mēketʼ esomenou meta tauta lelektai, allʼ hōs mellontos kata ton tēs synteleias kairon dianistasthai apo tou thronou tou patrikou kai deuteran poieisthai kathodon ek tou ouranou, peri hēs ho apostolos didaskei legōn »hoti autos ho kyrios en keleusmati, en phōnę̄ archangelou kai en salpingi theou, katabēsetai apʼ ouranou, kai hoi nekroi en Christǭ anastēsontai prōtoi. epeita hēmeis hoi zōntes hoi perileipomenoi hama syn autois harpagēsometha en nephelais eis apantēsin tou kyriou eis aeras; kai houtō pantote syn kyriǭ esometha«. dei toinyn ton sōtēra menein en ouranǭ kai kathezesthai en dexią tou patros heōs tēs synteleias«, kata de autēn tēn synteleian tou pantos tēn endoxon kai deuteran autou parousian poiēsamenos tous hagious autou paralēpsetai eis to pantote autǭ syneinai, ouchi mechri tinos chronou allʼ eis apeiron aiōna; »houtō« gar phēsin pantote syn kyriǭ esometha«.
So too “Sit at my right hand until I make your enemies a footstool for your feet” and “whom heaven must receive until the times of restoration” were said not as though he would no longer be after this, but as though he would rise from the Father's throne at the time of the consummation and make a second descent from heaven, about which the apostle teaches, saying, “For the Lord himself, with a command, with the voice of an archangel and with the trumpet of God, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.” So the Saviour must remain in heaven and sit at the right hand of the Father until the consummation, and at the very consummation of all, having made his glorious second coming, he will take his saints to be with him always, not for some time but for an unbounded age; for “so,” he says, “we shall always be with the Lord.”
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Acts 3:21 (quotation, high confidence) · 1 Thess 4:16–17 (quotation, high confidence)
Notes and citation
Summary: “Until” refers to Christ's session before his second coming, after which the saints will be with him for ever.
- Ps 110:1; Acts 3:21; 1 Thess 4:16–17.
Notes on the original text
- Digital text corrected (accent slip; accent slip; missing quotation mark; page-break mark): καὶ τὸ καθου ἐκ δεξιῶν → καὶ τὸ »κάθου ἐκ δεξιῶν; σὺν κυρίῳ ἐσόμεθα«. | δεῖ → σὺν κυρίῳ ἐσόμεθα«. δεῖ; οὓτω« γάρ → »οὕτω« γάρ.
Topics: Christology, Eschatology, Second coming of Christ
Cite (SBL): Eusebius, Eccl. theol. 3.14.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-14-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.14.3Klostermann
οὐκοῦν οἱ ἅγιοι πάντοτε συνεσόμενοι αὐτῷ τῆς αὐτοῦ βασιλείας ἀπολαύσουσιν ἐν τῇ κατηγγελμένῃ τῶν οὐρανῶν βασιλείᾳ. ἀλλʼ ὁ γενναῖος ταῦτα μὴ συνείς, τοῦ θείου ἀποστόλου περὶ τοῦ σωτῆρος ἡμῶν εἰρηκότος τὸ δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος« καὶ πάλιν »ὅταν δὲ αὐτῷ ὑποταγῇ τὰ πάντα,
oukoun hoi hagioi pantote synesomenoi autǭ tēs autou basileias apolausousin en tę̄ katēngelmenę̄ tōn ouranōn basileią. allʼ ho gennaios tauta mē syneis, tou theiou apostolou peri tou sōtēros hēmōn eirēkotos to dei gar auton basileuein achri hou thę̄ tous echthrous hypo tous podas autou. eschatos echthros katargeitai ho thanatos« kai palin »hotan de autǭ hypotagę̄ ta panta,
So the saints, being always with him, will enjoy his kingdom in the proclaimed kingdom of heaven. But the noble fellow, not understanding this, when the divine apostle said about our Saviour, “For he must reign until he puts his enemies under his feet. The last enemy to be abolished is death,” and again, “And when all things are subjected to him,
1 Cor 15:25–26 (quotation, high confidence) · 1 Cor 15:28 (quotation, high confidence)
Notes and citation
Summary: The saints will share Christ's kingdom for ever; Marcellus misreads 1 Cor 15.
- 1 Cor 15:25–26, 28.
Notes on the original text
- Digital text corrected (accent slip): ἄχρι οὑ θῇ → ἄχρι οὗ θῇ.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.14.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-14-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.14.4Klostermann
τότε καὶ αὐτὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν«. τῇ συνηθείᾳ ταύτῃ χρησάμενος καὶ ταῦτα παρερμηνεύει, οὐκ οἶδʼ ὅπως τὸ ὑποταγήσεσθαι τῷ πατρὶ τὸν υἱὸν ἀντὶ τοῦ ἑνωθήσεσθαι τῷ θεῷ τὸν λόγον ἐξακούων. καὶ πότε γὰρ αὐτῷ οὐκ ἦν ἡνωμένος, εἰ δὴ λόγος ἦν ἀιδίως ὑπάρχων ἐν τῷ θεῷ; πῶς οὖν »τότε« φησὶν »ὑποταγήσεται« »τῷ θεῷ καὶ πατρί«;
tote kai autos hypotagēsetai tǭ hypotaxanti autǭ ta panta, hina ę̄ ho theos ta panta en pasin«. tę̄ synētheią tautę̄ chrēsamenos kai tauta parermēneuei, ouk oidʼ hopōs to hypotagēsesthai tǭ patri ton huion anti tou henōthēsesthai tǭ theǭ ton logon exakouōn. kai pote gar autǭ ouk ēn hēnōmenos, ei dē logos ēn aidiōs hyparchōn en tǭ theǭ? pōs oun »tote« phēsin »hypotagēsetai« »tǭ theǭ kai patri«?
then he himself too will be subjected to him who subjected all things to him, so that God may be all in all,” using this usage he misinterprets these too, understanding, I do not know how, the Son's being subjected to the Father as the Word's being united to God. And when was he not united to him, if he was a Word existing eternally in God? How then does it say “then he will be subjected” “to God and the Father”?
1 Cor 15:28 (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)
Notes and citation
Summary: Marcellus wrongly reads the Son's subjection as the Word's reunion with God.
- 1 Cor 15:28, 24.
Notes on the original text
- Digital text corrected (accent slip): ἵνα ἡ ὁ θεὸς → ἵνα ᾖ ὁ θεὸς.
Topics: Christology, Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.14.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-14-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 15
3.15.1Klostermann
χρὴ δὲ ἐπιστῆσαι τὸν νοῦν ὡς καὶ αὐτῷ τῷ υἱῷ τὰ πάντα ὑποταγήσεσθαι ὁ ἀπόστολος ἔφη καὶ ὡς τῇ αὐτῇ ὑποταγῇ καὶ αὐτὸν ὑποταγήσεσθαι τῷ πατρὶ διδάσκει λέγων »ὅταν δὲ τὰ πάντα αὐτῷ ὑποταγῇ, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα,
chrē de epistēsai ton noun hōs kai autǭ tǭ huiǭ ta panta hypotagēsesthai ho apostolos ephē kai hōs tę̄ autę̄ hypotagę̄ kai auton hypotagēsesthai tǭ patri didaskei legōn »hotan de ta panta autǭ hypotagę̄, tote kai autos ho huios hypotagēsetai tǭ hypotaxanti autǭ ta panta,
One must note that the apostle said all things will be subjected to the Son himself too, and that he teaches that he too will be subjected to the Father with the same subjection, saying, “And when all things are subjected to him, then the Son himself too will be subjected to him who subjected all things to him,
1 Cor 15:28 (quotation, high confidence)
Notes and citation
Summary: Paul says all things will be subjected to the Son, and the Son to the Father.
- 1 Cor 15:28.
Notes on the original text
- Digital text corrected (accent slip; stop for comma): ἒφη → ἔφη; αὐτῷ ὑποταγῇ. τότε → αὐτῷ ὑποταγῇ, τότε.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.15.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.2Klostermann
ἵνα ᾖ ὁ θεὸς τὰ ἐν πᾶσιν« οὐκ ἀκούει· οὐ γὰρ ἐν τῷ υἱῷ φησιν τὰ πάντα« ἔσεσθαι τὸν θεόν, ἀλλʼ »ἐν πᾶσιν«· ὅπερ μᾶλλον ἔδοξεν ἂν συνάφειάν τινα πάντων καὶ ἕνωσιν σημαίνειν, εἰ πάντα μέλλοι ὁ θεὸς ἐν πᾶσιν εἶναι. τὴν δʼ ὑποταγὴν τοῦ υἱοῦ ἕνωσιν ἑρμηνεύει τοῦ λόγου, ἓν καὶ ταὐτὸν γενησομένου τῷ πατρὶ καθʼ ἃ καὶ πρότερον ἦν, ὡς αὐτὸς ἔφη.
hina ę̄ ho theos ta en pasin« ouk akouei; ou gar en tǭ huiǭ phēsin ta panta« esesthai ton theon, allʼ »en pasin«; hoper mallon edoxen an synapheian tina pantōn kai henōsin sēmainein, ei panta melloi ho theos en pasin einai. tēn dʼ hypotagēn tou huiou henōsin hermēneuei tou logou, hen kai tauton genēsomenou tǭ patri kathʼ ha kai proteron ēn, hōs autos ephē.
so that God may be all in all” — he does not hear; for he does not say that God will be “all” in the Son, but “in all”; which would rather have seemed to signify some joining and union of all things, if God is to be all in all. But he interprets the Son's subjection as the union of the Word, who will become one and the same with the Father, as he was before, as he himself said.
1 Cor 15:28 (quotation, high confidence)
Notes and citation
Summary: God “all in all” does not mean the Son's absorption into the Father.
- 1 Cor 15:28.
Notes on the original text
- Digital text corrected (page-break mark): τοῦ λόγου, | ἓν → τοῦ λόγου, ἓν.
Topics: Eschatology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.15.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.3Klostermann
εἰ τοίνυν ἕνωσιν εἶναι τὴν ὑποταγὴν τὴν πρὸς τὸν πατέρα ὁρίζεται, ἀκόλουθον ἂν εἴη καὶ τὴν πάντων πρὸς τὸν υἱὸν ὑποταγὴν τὴν αὐτὴν πρὸς αὐτὸν ἕνωσιν σημαίνειν, ὡς μηκέτʼ εἶναι τὸν υἱὸν καθʼ ἑαυτὸν μηδὲ τὰ ὑποταγησόμενα αὐτῷ πλήθη τῶν σῳζομένων ἰδίαν ζήσεσθαι ζωήν, συναλοιφὴν δέ τινα καὶ σύγχυσιν γίγνεσθαι τῶν ὅλων, ἕν καὶ ταὐτὸν γενησομένων τοῦ υἱοῦ καὶ τῶν λοιπῶν ἁπάντων, καὶ οὐ μόνον ἀλλὰ καὶ αὐτοῦ τοῦ θεοῦ.
ei toinyn henōsin einai tēn hypotagēn tēn pros ton patera horizetai, akolouthon an eiē kai tēn pantōn pros ton huion hypotagēn tēn autēn pros auton henōsin sēmainein, hōs mēketʼ einai ton huion kathʼ heauton mēde ta hypotagēsomena autǭ plēthē tōn sǭzomenōn idian zēsesthai zōēn, synaloiphēn de tina kai synchysin gignesthai tōn holōn, hen kai tauton genēsomenōn tou huiou kai tōn loipōn hapantōn, kai ou monon alla kai autou tou theou.
If, then, he defines subjection to the Father as union, it would follow that the subjection of all things to the Son signifies the same union with him, so that the Son would no longer exist by himself, nor would the multitudes of the saved who will be subjected to him live their own life, but there would be a kind of blending and confusion of all things, the Son and all the rest becoming one and the same, and not only so, but with God himself too.
Notes and citation
Summary: If subjection meant union, all the saved would be fused with the Son and God.
Notes on the original text
- Digital text corrected (breathing slip): τῶν λοιπῶν ἀπάντων → τῶν λοιπῶν ἁπάντων.
Topics: Eschatology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.15.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.4Klostermann
εἰ γὰρ τὰ μὲν πάντα τῷ υἱῷ, ὁ δὲ υἱὸς τῷ πατρὶ ἐν τῷ ὑποτάττεσθαι ἑνοῦται, ὅρα τί συμβαίνει ἐκ τοῦ λόγου.
ei gar ta men panta tǭ huiǭ, ho de huios tǭ patri en tǭ hypotattesthai henoutai, hora ti symbainei ek tou logou.
For if all things are united to the Son, and the Son to the Father, in being subjected, see what follows from the argument.
Notes and citation
Summary: Marcellus's reading leads to absurdity.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.15.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.5Klostermann
ἀλλʼ ὥσπερ οὐχ ἕνωσιν ὁ ἀπόστολος ἐδήλου λέγων ὑποταγήσεσθαι τῷ υἱῷ »τὰ πάντα«, ἀλλὰ τὴν ἐξ αὐθεκουσίου προαιρέσεως ὑπακοὴν καὶ τὴν δόξαν καὶ τὴν τιμὴν ἣν ἀποδώσει αὐτῷ τὰ πάντα οἷα σωτῆρι καὶ βασιλεῖ τῶν ὅλων, τὸν αὐτὸν τρόπον καὶ τὸ αὐτὸν ὑποταγήσεσθαι τῷ πατρὶ οὐδὲν ἕτερον σημαίνοι ἂν ἢ τὴν δόξαν καὶ τὴν τιμὴν καὶ τὸ σέβας τήν τε μεγαλοπρέπειαν τήν τε αὐθεκούσιον ὑπακοήν, ἣν καὶ αὐτὸς ἀποδώσει τῷ θεῷ καὶ πατρί«, ἐπειδὰν τοὺς πάντας ἀξίους τῆς πατρικῆς θεότητος εἶναι παρασκευάσῃ.
allʼ hōsper ouch henōsin ho apostolos edēlou legōn hypotagēsesthai tǭ huiǭ »ta panta«, alla tēn ex authekousiou proaireseōs hypakoēn kai tēn doxan kai tēn timēn hēn apodōsei autǭ ta panta hoia sōtēri kai basilei tōn holōn, ton auton tropon kai to auton hypotagēsesthai tǭ patri ouden heteron sēmainoi an ē tēn doxan kai tēn timēn kai to sebas tēn te megaloprepeian tēn te authekousion hypakoēn, hēn kai autos apodōsei tǭ theǭ kai patri«, epeidan tous pantas axious tēs patrikēs theotētos einai paraskeuasę̄.
But just as the apostle did not mean union when he said that “all things” will be subjected to the Son, but the obedience from free choice, and the glory and honour which all things will render to him as Saviour and King of all, in the same way his being subjected to the Father would signify nothing other than the glory and honour and reverence and magnificence and free obedience which he too will render “to God and the Father,” when he has made all worthy of the Father's divinity.
1 Cor 15:24 (quotation, high confidence) · 1 Cor 15:28 (allusion, high confidence)
Notes and citation
Summary: The Son's subjection means honour and willing obedience, not union.
- 1 Cor 15:24, 28.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.15.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.6Klostermann
τέως μὲν γάρ, ὡς ὅτε οὐκ ἄξιοι ταύτης εἰσίν, προλαβὼν αὐτὸς οἷά τις κοινὸς ἁπάντων σωτὴρ διορθωτικὴν τῶν ἀτελῶν καὶ θεραπευτικὴν τῶν θεραπείας δεομένων βασιλείαν βασιλεύει τοὺς τῆς βασιλείας ἐχθροὺς ὑπάγων τοῖς αὐτοῦ ποσίν· ὃ δὴ παρίστησιν ὁ φάσκων Ψαλμὸς »εἶπεν ὁ κύριος τῷ κυρίῳ μου· καθοῦ ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου«,
teōs men gar, hōs hote ouk axioi tautēs eisin, prolabōn autos hoia tis koinos hapantōn sōtēr diorthōtikēn tōn atelōn kai therapeutikēn tōn therapeias deomenōn basileian basileuei tous tēs basileias echthrous hypagōn tois autou posin; ho dē paristēsin ho phaskōn Psalmos »eipen ho kyrios tǭ kyriǭ mou; kathou ek dexiōn mou heōs an thō tous echthrous sou hypopodion tōn podōn sou«,
For in the meantime, since they are not yet worthy of this, he himself, taking it up beforehand as the common Saviour of all, reigns with a kingdom that corrects the imperfect and heals those who need healing, bringing the enemies of the kingdom under his feet; which the Psalm shows that says, “The Lord said to my Lord, Sit at my right hand until I make your enemies a footstool for your feet,”
Ps 110:1 (109:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Meanwhile the Son reigns, correcting and healing, until his enemies are subdued.
- Ps 110:1 (LXX 109:1).
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.15.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.7Klostermann
ὅτε 〈δὲ〉 τοὺς μὲν ἐχθροὺς ὑπὸ πόδας θήσει, τοὺς δὲ τῆς αὐτοῦ βασιλείας ἀξίους ἐν ἀτελευτήτῳ ζωῇ καταστήσει, τηνικαῦτα [γὰρ] καὶ ὁ πάντων ἐχθρὸς θάνατος ἔσχατος καταργηθήσεται· μηδενὸς γὰρ θνήσκοντος ἔτι, ἐν αἰωνίῳ δὲ ζωῇ ζησομένων τότε τῶν τῆς βασιλείας ἀξίων, τὸν θάνατον ἀργήσειν εἰκὸς μηκέτʼ ἔχοντα οὓς θανατώσειεν.
hote 〈de〉 tous men echthrous hypo podas thēsei, tous de tēs autou basileias axious en ateleutētǭ zōę̄ katastēsei, tēnikauta [gar] kai ho pantōn echthros thanatos eschatos katargēthēsetai; mēdenos gar thnēskontos eti, en aiōniǭ de zōę̄ zēsomenōn tote tōn tēs basileias axiōn, ton thanaton argēsein eikos mēketʼ echonta hous thanatōseien.
and when he puts his enemies under his feet, and establishes those worthy of his kingdom in unending life, then too death, the enemy of all, will be abolished last; for since no one dies any longer, but those worthy of the kingdom then live in eternal life, death will likely become idle, no longer having anyone to kill.
Textual problem in this passage: see the notes.
1 Cor 15:25–26 (allusion, high confidence)
Notes and citation
Summary: When the worthy live for ever, death, the last enemy, will be idle.
- 1 Cor 15:25–26. “and” (δὲ) is the editor's supplement; the editor deletes “for” (γὰρ).
Notes on the original text
- Digital text corrected (stop for comma): τῶν τῆς βασιλείας ἀξίων. τὸν θάνατον → τῶν τῆς βασιλείας ἀξίων, τὸν θάνατον.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.15.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.8Klostermann
ὧν ὧδε εὐτρεπισθέντων τῷ υἱῷ τοῦ θεοῦ σωτήριον ὑποταγὴν πάντες οἱ ἅγιοι ὑποταγήσονται· αὐτῷ ζωῇ μὲν ὄντι ζησόμενοι αἰωνίως, σοφίᾳ δὲ ὄντι σοφοὶ γενόμενοι, λόγῳ δὲ ὄντι λόγιοι ἀπεργασθέντες. οὕτω δὲ καὶ χριστοὶ γενήσονται πνεύματι τῆς αὐτοῦ εὐωδίας χρισθέντες, φωστῆρές τε ἀναδειχθήσονται τοῦ νέου αἰῶνος ἐξ αὐτοῦ τὰ φῶτα χορηγούμενοι, καὶ υἱοὶ δὲ θεοῦ ἔσονται τῷ τῆς υἱοθεσίας πνεύματι κοσμηθέντες, καὶ τῶν λοιπῶν ἐν αὐτῷ δυνάμεων μεθέξουσιν οἱ αὐτῷ ὑποταγησόμενοι, ὡς καὶ δικαίους γενέσθαι ἐκ τῆς αὐτοῦ δικαιοσύνης καὶ ἁγίους ἐκ τῆς αὐτοῦ ἁγιωσύνης. ἐπεὶ 〈δὲ〉 καὶ »θεὸς ἦν ὁ λόγος«, οὐδὲ τῆς θεότητος αὐτοῖς φθονήσει.
hōn hōde eutrepisthentōn tǭ huiǭ tou theou sōtērion hypotagēn pantes hoi hagioi hypotagēsontai; autǭ zōę̄ men onti zēsomenoi aiōniōs, sophią de onti sophoi genomenoi, logǭ de onti logioi apergasthentes. houtō de kai christoi genēsontai pneumati tēs autou euōdias christhentes, phōstēres te anadeichthēsontai tou neou aiōnos ex autou ta phōta chorēgoumenoi, kai huioi de theou esontai tǭ tēs huiothesias pneumati kosmēthentes, kai tōn loipōn en autǭ dynameōn methexousin hoi autǭ hypotagēsomenoi, hōs kai dikaious genesthai ek tēs autou dikaiosynēs kai hagious ek tēs autou hagiōsynēs. epei 〈de〉 kai »theos ēn ho logos«, oude tēs theotētos autois phthonēsei.
When these things have been so prepared, all the saints will be subjected to the Son of God with a saving subjection: living eternally by him who is Life, becoming wise by him who is Wisdom, made rational by him who is Word. So too they will become christs, anointed with the Spirit of his fragrance, and will be shown as lights of the new age, supplied with lights from him, and they will be sons of God, adorned with the Spirit of adoption; and those subjected to him will share in the other powers in him too, so as to become righteous from his righteousness and holy from his holiness. And since “the Word was God” too, he will not begrudge them even divinity.
John 1:1 (quotation, high confidence) · Rom 8:15 (allusion, medium confidence)
Notes and citation
Summary: The saints, subjected to the Son, will share his life, wisdom, holiness, and even divinity.
- John 1:1; Rom 8:15. Eusebius's language of the saints sharing divinity is translated as written. “and” (δὲ) is the editor's supplement.
Notes on the original text
- Digital text corrected (breathing slip; missing iota subscript): ὧν ὡδε εὐτρεπισθέντων → ὧν ὧδε εὐτρεπισθέντων; ἐν αὐτῶ δυνάμεων → ἐν αὐτῷ δυνάμεων.
Topics: Eschatology, Christology, Deification
Cite (SBL): Eusebius, Eccl. theol. 3.15.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.9Klostermann
ὥστε ἐπαληθεῦσαι τὸν ἀπόστολον κληρονόμους μὲν θεοῦ, συγκληρονόμους δὲ Χριστοῦ« γενήσεσθαι τοὺς ἁγίους προφήσαντα. ναὶ μὴν καὶ σώμασιν οὐρανίοις ἡλίῳ καὶ σελήνῃ καὶ ἄστροις χρήσονται παραπλησίοις, καὶ ἐν τούτῳ τῆς αὐτοῦ μεταληψόμενοι δόξης·
hōste epalētheusai ton apostolon klēronomous men theou, synklēronomous de Christou« genēsesthai tous hagious prophēsanta. nai mēn kai sōmasin ouraniois hēliǭ kai selēnę̄ kai astrois chrēsontai paraplēsiois, kai en toutǭ tēs autou metalēpsomenoi doxēs;
So the apostle will prove true, who foretold that the saints would become “heirs of God and fellow heirs with Christ.” And indeed they will have heavenly bodies like the sun and moon and stars, sharing in this too in his glory;
Rom 8:17 (quotation, high confidence) · 1 Cor 15:41 (allusion, medium confidence) · Matt 13:43 (echo, low confidence)
Notes and citation
Summary: The saints will be co-heirs with Christ and receive heavenly bodies.
- Rom 8:17; 1 Cor 15:41; Matt 13:43.
Notes on the original text
- Digital text corrected (stop for comma): χρήσονται παραπλησίοις. καὶ ἐν τούτῳ → χρήσονται παραπλησίοις, καὶ ἐν τούτῳ.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.15.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.10Klostermann
ὃ δὴ παρίστη 〈ὁ〉 αὐτὸς φήσας ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα«. ὁρᾷς ὅπως τῷ δύνασθαι αὐτὸν ὑποτάξαι αὑτῷ τὰ πάντα καὶ τοῦ σώματος τοῦ ἡμετέρου μετασχηματισμὸν ποιήσει εἰς τὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ« καὶ τὸ ἡμέτερον ἀπεργάσασθαι.
ho dē paristē 〈ho〉 autos phēsas ex hou kai sōtēra apekdechometha kyrion Iēsoun Christon, hos metaschēmatisei to sōma tēs tapeinōseōs hēmōn symmorphon tǭ sōmati tēs doxēs autou, kata tēn energeian tou dynasthai auton kai hypotaxai hautǭ ta panta«. horąs hopōs tǭ dynasthai auton hypotaxai hautǭ ta panta kai tou sōmatos tou hēmeterou metaschēmatismon poiēsei eis to symmorphon tǭ sōmati tēs doxēs autou« kai to hēmeteron apergasasthai.
which the same apostle showed, saying, “from which we also await a Saviour, the Lord Jesus Christ, who will transform the body of our humiliation to be conformed to the body of his glory, according to the working of his power even to subject all things to himself.” You see how by his power to subject all things to himself he will both make the transformation of our body and make ours “conformed to the body of his glory.”
Phil 3:20–21 (quotation, high confidence)
Notes and citation
Summary: Christ's power to subject all things will transform our bodies to his glorious body.
- Phil 3:20–21. “the” (ὁ) is the editor's supplement.
Topics: Eschatology, Christology, Resurrection of the body
Cite (SBL): Eusebius, Eccl. theol. 3.15.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.11Klostermann
εἰ δὲ τὸ ἡμέτερον σύμμορφον ἔσται τῷ σώματι τῆς δόξης αὐτοῦ«, πῶς οὐχὶ καὶ πολὺ πρότερον τὸ τῆς αὐτοῦ δόξης σῶμα τῆς αὐτοῦ κοινωνὸν ἔσται βασιλείας; καὶ εἰ τὸ ἡμέτερον καταποθήσεται ὑπὸ τῆς ζωῆς, ὡς ὁ ἀπόστολος ἐμαρτύρησε φήσας »ἐφʼ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλʼ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς«, πῶς οὐχὶ πολὺ πρότερον τὸ αὐτοῦ σῶμα ὡς ἂν ἐξυπηρετησάμενον τῇ αὐτοῦ θεότητι καταποθήσεται, οὐχ ὑπὸ μόνης τῆς ζωῆς ὁμοίως τῷ ἡμετέρῳ ἀλλὰ καὶ ὑπὸ τῆς αὐτοῦ θεότητος; μὴ δὴ οὖν πυνθανέσθω μηδʼ ἀπορείτω τις πρὸς ἑαυτόν, τί δὴ προσήκει λογίζεσθαι περὶ τοῦ σωτηρίου σώματος, τρανῶς Παύλου λέγοντος ἀκούων, δεῖν καταποθήσεσθαι »〈τὸ〉 θνητὸν ὑπὸ τῆς ζωῆς«, καὶ τὸ ἡμέτερον σῶμα σύμμορφον ἔσεσθαι »〈τῷ σώματι〉 τῆς δόξης τοῦ Χριστοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν 〈καὶ〉 ὑποτάξαι ἑαυτῷ τὰ πάντα«.
ei de to hēmeteron symmorphon estai tǭ sōmati tēs doxēs autou«, pōs ouchi kai poly proteron to tēs autou doxēs sōma tēs autou koinōnon estai basileias? kai ei to hēmeteron katapothēsetai hypo tēs zōēs, hōs ho apostolos emartyrēse phēsas »ephʼ hǭ ou thelomen ekdysasthai allʼ ependysasthai, hina katapothę̄ to thnēton hypo tēs zōēs«, pōs ouchi poly proteron to autou sōma hōs an exypēretēsamenon tę̄ autou theotēti katapothēsetai, ouch hypo monēs tēs zōēs homoiōs tǭ hēmeterǭ alla kai hypo tēs autou theotētos? mē dē oun pynthanesthō mēdʼ aporeitō tis pros heauton, ti dē prosēkei logizesthai peri tou sōtēriou sōmatos, tranōs Paulou legontos akouōn, dein katapothēsesthai »〈to〉 thnēton hypo tēs zōēs«, kai to hēmeteron sōma symmorphon esesthai »〈tǭ sōmati〉 tēs doxēs tou Christou kata tēn energeian tou dynasthai auton 〈kai〉 hypotaxai heautǭ ta panta«.
But if ours will be “conformed to the body of his glory,” how much more will the body of his glory share in his kingdom? And if ours will be swallowed up by life, as the apostle testified, saying, “because we do not wish to be unclothed but further clothed, so that the mortal may be swallowed up by life,” how much more will his body, as having served his divinity, be swallowed up, not by life alone like ours, but also by his divinity? So let no one inquire or be at a loss within himself what one should think about the saving body, hearing Paul plainly saying that “the mortal” must be swallowed up “by life,” and that our body will be conformed “to the body” of Christ's glory, “according to the working of his power even to subject all things to himself.”
Phil 3:21 (quotation, high confidence) · 2 Cor 5:4 (quotation, high confidence)
Notes and citation
Summary: If our bodies are glorified, Christ's body even more will share his kingdom and divinity.
- Phil 3:21; 2 Cor 5:4. “the”, “to the body” and “even” are the editor's supplements.
Notes on the original text
- Digital text corrected (stop for comma; stray mark): καταποθήσεται. οὐχ ὑπὸ → καταποθήσεται, οὐχ ὑπὸ; σωτηρίου σώματος_, → σωτηρίου σώματος,.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.15.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.15.12Klostermann
ἄρʼ οὖν ὑποτάξει ἑαυτῷ τὰ πάντα· καὶ τοιαύτην τινὰ τὴν σωτήριον ὑποταγὴν χρὴ νοεῖν, καθʼ ἣν »καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα«, ἄλεκτόν τινα καὶ ἄρρητον καὶ μόνῳ αὐτῷ πρέπουσαν ὑποταγὴν ποιησόμενος, ὅτε τοὺς ὑπʼ αὐτοῦ πάντας χοροῦ δίκην περιστοιχισάμενος »τῷ θεῷ καὶ πατρὶ προσάξει τὴν δόξαν αὐτῷ καὶ τὴν τιμὴν καὶ τὸ σέβας καὶ τὴν μεγαλωσύνην ἅτε δὴ πάντων τῶν ἀγαθῶν αἰτίῳ προσοίσων.
arʼ oun hypotaxei heautǭ ta panta; kai toiautēn tina tēn sōtērion hypotagēn chrē noein, kathʼ hēn »kai autos ho huios hypotagēsetai tǭ hypotaxanti autǭ ta panta«, alekton tina kai arrēton kai monǭ autǭ prepousan hypotagēn poiēsomenos, hote tous hypʼ autou pantas chorou dikēn peristoichisamenos »tǭ theǭ kai patri prosaxei tēn doxan autǭ kai tēn timēn kai to sebas kai tēn megalōsynēn hate dē pantōn tōn agathōn aitiǭ prosoisōn.
So he will subject all things to himself; and one must understand some such saving subjection, according to which “the Son himself too will be subjected to him who subjected all things to him,” making an unspeakable and ineffable subjection fitting to him alone, when, having gathered round himself all those under him like a choir, he brings them “to God and the Father,” offering him the glory and the honour and the reverence and the majesty as the cause of all good things.
1 Cor 15:28 (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)
Notes and citation
Summary: The Son's subjection is his offering of all the saved to the Father in glory.
- 1 Cor 15:28, 24.
Notes on the original text
- Digital text corrected (accent slip; page-break mark): ἄρʼ οὑν ὑποτάξει → ἄρʼ οὖν ὑποτάξει; προσάξει | τὴν → προσάξει τὴν.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.15.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-15-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 16
3.16.1Klostermann
ὅτε καὶ τὸ συμπέρασμα τῆς ἀποστολικῆς διδασκαλίας τέλους τεύξεται φῆσαν »ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν«. ὃ δὴ καὶ αὐτὸ νοήσομεν ἐξ ἑτέρας ἐπαγγελίας, διʼ ἧς ἐξ αὐτοῦ εἴρηται τοῦ θεοῦ τὸ »ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω ἐν αὐτοῖς· καὶ ἔσομαι αὐτῶν θεός. καὶ αὐτοὶ ἔσονταί μου λαός«. ἀλλὰ νῦν μὲν κατὰ τὸν παρόντα αἰῶνα εἰς βραχεῖς μόνους τοὺς ἀξίους καὶ ἐκ μέρους ἡ ἐπαγγελία προχωρεῖ κατὰ τὸ »ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν«· μετὰ δὲ τὴν συντέλειαν τοῦ παντὸς ἐπιστάντος τοῦ νέου αἰῶνος, οὐκέτʼ ἐν βραχέσιν τισὶν ἐνοικήσει, ἀλλʼ ἐν ἄπασιν τοῖς τότε τῆς τῶν οὐρανῶν βασιλείας ἀξίοις.
hote kai to symperasma tēs apostolikēs didaskalias telous teuxetai phēsan »hina ę̄ ho theos ta panta en pasin«. ho dē kai auto noēsomen ex heteras epangelias, diʼ hēs ex autou eirētai tou theou to »enoikēsō en autois, kai emperipatēsō en autois; kai esomai autōn theos. kai autoi esontai mou laos«. alla nyn men kata ton paronta aiōna eis bracheis monous tous axious kai ek merous hē epangelia prochōrei kata to »ek merous ginōskomen, kai ek merous prophēteuomen«; meta de tēn synteleian tou pantos epistantos tou neou aiōnos, ouketʼ en brachesin tisin enoikēsei, allʼ en apasin tois tote tēs tōn ouranōn basileias axiois.
Then too the conclusion of the apostle's teaching will reach its end, which says, “so that God may be all in all.” This too we shall understand from another promise, in which it is said by God himself, “I will dwell in them and walk among them; and I will be their God, and they will be my people.” But now, in the present age, the promise goes forward to a few worthy ones only and in part, according to “we know in part and we prophesy in part”; but after the consummation of all, when the new age has come, he will no longer dwell in a few, but in all who are then worthy of the kingdom of heaven.
1 Cor 15:28 (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence) · Lev 26:12 (allusion, medium confidence) · 1 Cor 13:9 (quotation, high confidence)
Notes and citation
Summary: “God all in all” means God dwelling in all the worthy in the age to come.
- 1 Cor 15:28; 2 Cor 6:16 (Lev 26:12); 1 Cor 13:9.
Notes on the original text
- Digital text corrected (accent slip; stray number): 16 ὅτε καὶ → ὅτε καὶ; ἐμπεριπατήσω ἐν αὐτοὶς → ἐμπεριπατήσω ἐν αὐτοῖς.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.16.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.16.2Klostermann
οὕτως οὖν ἔσται »πάντα ἐν πᾶσιν«, δηλαδὴ »ἐνοικῶν ἐν αὐτοῖς καὶ ἐμπεριπατῶν ἐν αὐτοῖς« καὶ »θεὸς αὐτῶν« οὐκ ἀπαξιῶν εἶναι λαόν τε αὐτοῦ τοὺς πάντας οἰκειούμενος. οὕτω μὲν οὖν ἔσται ἐν αὐτοῖς ὡς καὶ ἐν αὐτῷ λέγεται εἶναι τῷ υἱῷ, καθὼς διδάσκει λέγων αὐτὸς »ὁ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν τῷ πατρί«. καὶ »πάντα« δὲ ἔσται ἐν αὐτοῖς τῷ πᾶσιν ἑαυτὸν παρέχειν, καθʼ ὃ ἡ ἑκάστου δύναμις χωρεῖ τῆς αὐτοῦ θεότητος μεταλαγχάνειν· τῆς τρισμακαρίας ἐλπίδος καὶ τῆς ἀτελευτήτου καὶ ἀφθάρτου ζωῆς ἐν τούτῳ καταστησομένης τῷ τέλει, ἐν ᾧ ὁ μὲν θεὸς ἔσται »πάντα ἐν πᾶσιν« ταῖς τῆς θεότητος αὐτοῦ μαρμαρυγαῖς ἀλέκτου φωτὸς ἐμπιπλῶν τοὺς πάντας, ὁ δὲ υἱὸς ἐναγαλλόμενος καὶ χαίρων τῷ κατορθώματι στεφάνου δίκην περιθέμενος τοὺς διʼ αὐτοῦ τῆς μακαριότητος ἠξιωμένους ὑπὸ ἐφόρῳ τῷ πατρὶ τὴν ἀγήρω καὶ ἀτελεύτητον διατελέσει βασιλείαν, τῶν περὶ αὐτοῦ λογίων τηνικαῦτα πληρωθησομένων τῶν τε ἄλλων, ἀτὰρ δὴ καὶ τῶν τοῦ ἀγγέλου Γαβριὴλ πρὸς τὴν παναγίαν παρθένον εἰρημένων περὶ τοῦ ἐξ αὐτῆς τεχθησομένου, ὡς ἄρα »βασιλεύσει εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος«.
houtōs oun estai »panta en pasin«, dēladē »enoikōn en autois kai emperipatōn en autois« kai »theos autōn« ouk apaxiōn einai laon te autou tous pantas oikeioumenos. houtō men oun estai en autois hōs kai en autǭ legetai einai tǭ huiǭ, kathōs didaskei legōn autos »ho patēr en emoi kagō en tǭ patri«. kai »panta« de estai en autois tǭ pasin heauton parechein, kathʼ ho hē hekastou dynamis chōrei tēs autou theotētos metalanchanein; tēs trismakarias elpidos kai tēs ateleutētou kai aphthartou zōēs en toutǭ katastēsomenēs tǭ telei, en hǭ ho men theos estai »panta en pasin« tais tēs theotētos autou marmarygais alektou phōtos empiplōn tous pantas, ho de huios enagallomenos kai chairōn tǭ katorthōmati stephanou dikēn perithemenos tous diʼ autou tēs makariotētos ēxiōmenous hypo ephorǭ tǭ patri tēn agērō kai ateleutēton diatelesei basileian, tōn peri autou logiōn tēnikauta plērōthēsomenōn tōn te allōn, atar dē kai tōn tou angelou Gabriēl pros tēn panagian parthenon eirēmenōn peri tou ex autēs techthēsomenou, hōs ara »basileusei eis tous aiōnas, kai tēs basileias autou ouk estai telos«.
So he will be “all in all,” clearly “dwelling in them and walking among them,” and not disdaining to be “their God,” and making all his own people. So he will be in them as he is also said to be in the Son himself, as he teaches, saying, “The Father is in me and I in the Father.” And he will be “all” in them by giving himself to all, as far as each one's capacity can share in his divinity; the thrice-blessed hope and the unending and incorruptible life being established in this end, in which God will be “all in all,” filling all with the flashes of the unspeakable light of his divinity, and the Son, exulting and rejoicing in the success, putting round himself like a crown those counted worthy of blessedness through him, will continue under the Father as overseer the ageless and unending kingdom; the oracles about him being then fulfilled, among the others, above all the words of the angel Gabriel to the all-holy Virgin about the one to be born of her, that he “will reign for ever, and of his kingdom there will be no end.”
1 Cor 15:28 (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence) · John 14:10 (quotation, high confidence) · Luke 1:33 (quotation, high confidence)
Notes and citation
Summary: God will be all in all the saints, and the Son will reign for ever as Gabriel foretold.
- 1 Cor 15:28; 2 Cor 6:16; John 14:10; Luke 1:33.
Notes on the original text
- Digital text corrected (accent slip; page-break mark): ἄταρ δὴ → ἀτὰρ δὴ; παρθένον | εἰρημένων → παρθένον εἰρημένων.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.16.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.16.3Klostermann
βασιλεύων δὴ τότε ὁ υἱὸς τοῦ θεοῦ τοὺς ὑπʼ αὐτῷ βασιλευομένους πάντας τῷ αὐτοῦ παραδώσει πατρί, οὐ παυσόμενος τῆς βασιλείας οὐδʼ ἀναχωρῶν αὐτῆς. οὐδὲ γὰρ παύσεσθαι αὐτὸν τῆς βασιλείας ὁ θεῖος ἀπόστολος ἔφη (ἦ γὰρ ἂν τἀναντία ἔγραφεν τῷ Γαβριὴλ θεσπίσαντι πρὸς τὴν παρθένον βασιλεύσειν αὐτὸν εἰς τοὺς αἰῶνας καὶ τῆς βασιλείας αὐτοῦ« μὴ ἔσεσθαι »τέλος«), ἀλλὰ παραδώσειν »τὴν βασιλείαν«, δηλαδὴ τοὺς ὑπʼ αὐτῷ βασιλευομένους, »τῷ θεῷ καὶ πατρί«.
basileuōn dē tote ho huios tou theou tous hypʼ autǭ basileuomenous pantas tǭ autou paradōsei patri, ou pausomenos tēs basileias oudʼ anachōrōn autēs. oude gar pausesthai auton tēs basileias ho theios apostolos ephē (ē gar an tanantia egraphen tǭ Gabriēl thespisanti pros tēn parthenon basileusein auton eis tous aiōnas kai tēs basileias autou« mē esesthai »telos«), alla paradōsein »tēn basileian«, dēladē tous hypʼ autǭ basileuomenous, »tǭ theǭ kai patri«.
Then the Son of God, reigning, will hand over all those reigned over by him to his Father, not ceasing from his kingdom nor withdrawing from it. For the divine apostle did not say that he will cease from his kingdom (otherwise he would have written the opposite of Gabriel, who prophesied to the Virgin that he would reign for ever and that of “his kingdom” there would be no “end”), but that he will hand over “the kingdom,” that is, those reigned over by him, “to God and the Father.”
1 Cor 15:24 (quotation, high confidence) · Luke 1:33 (quotation, high confidence)
Notes and citation
Summary: Handing over the kingdom means presenting his subjects to the Father, not ceasing to reign.
- 1 Cor 15:24; Luke 1:33.
Notes on the original text
- Digital text corrected (accent slip; stop for comma): τῷ αὐτοῦ παραδώσει πατρί. οὐ παυσόμενος → τῷ αὐτοῦ παραδώσει πατρί, οὐ παυσόμενος; τῆς βασιλείας αὐτοὺ« → τῆς βασιλείας αὐτοῦ«.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.16.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.16.4Klostermann
τελειωθέντας γὰρ ὑπʼ αὐτῷ τοὺς πάντας ὡσανεὶ φαιδρυνόμενος τῷ κατορθώματι παραδώσει τῷ πατρὶ οἷά τινα παραθήκην ἀποδεδεγμένος· ὃ δὴ διδάσκει λέγων αὐτὸς »πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου«. διὸ ἀκολούθως οἷα φύλαξ ἀγαθὸς σώαν καὶ κατὰ πάντα ἐρρωμένην τὴν παραθήκην φέρων παραδώσει τῷ θεῷ, ἀρχιερέως δίκην τοὺς ὑπʼ αὐτῷ ἱερουμένους πάντας λευχείμονας καὶ ὡσπερεὶ λαμπροτάταις στολαῖς τοῖς τῆς ἀναστάσεως ἀφθάρτοις σώμασιν ἐξαστράπτοντας παριστῶν αὐτῷ, ἵνα μὴ μόνης τῆς ὑπʼ αὐτῷ βασιλείας ἀπολαύωσιν ἀλλὰ καὶ τῶν τοῦ πατρὸς ἀρρήτων ἀγαθῶν ἐμπιπλῶνται.
teleiōthentas gar hypʼ autǭ tous pantas hōsanei phaidrynomenos tǭ katorthōmati paradōsei tǭ patri hoia tina parathēkēn apodedegmenos; ho dē didaskei legōn autos »panta moi paredothē hypo tou patros mou«. dio akolouthōs hoia phylax agathos sōan kai kata panta errōmenēn tēn parathēkēn pherōn paradōsei tǭ theǭ, archiereōs dikēn tous hypʼ autǭ hieroumenous pantas leucheimonas kai hōsperei lamprotatais stolais tois tēs anastaseōs aphthartois sōmasin exastraptontas paristōn autǭ, hina mē monēs tēs hypʼ autǭ basileias apolauōsin alla kai tōn tou patros arrētōn agathōn empiplōntai.
For he will hand over to the Father all those perfected under him, as if radiant at the success, as a trust he had received; as he himself teaches, saying, “All things have been handed over to me by my Father.” Therefore consistently, like a good guardian bringing the trust safe and in every way sound, he will hand it over to God, presenting to him, like a high priest, all those consecrated under him clothed in white, flashing as with most brilliant robes with the incorruptible bodies of the resurrection, so that they may enjoy not only the kingdom under him but be filled also with the unspeakable good things of the Father.
Matt 11:27 (quotation, high confidence) · Rev 7:9 (echo, low confidence)
Notes and citation
Summary: The Son, like a high priest, will present the perfected saints to the Father.
- Matt 11:27; Rev 7:9.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.16.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.16.5Klostermann
οὕτω γὰρ ἔσται κατὰ τὸν ἀπόστολον »ὁ θεὸς πάντα ἐν πᾶσιν«, τοῦ υἱοῦ τοὺς βασιλευομένους προσάγοντος αὐτῷ, ἵνʼ ὅλον τοῦτο γένηται, λέγω δὲ τὸ »πάντα ἐν πᾶσιν« εἶναι τὸν πατέρα. ὡς γὰρ ἦν πρότερον ἐν τῷ υἱῷ κατὰ τὸ »ὁ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν τῷ πατρί«, οὕτως ἔσται τότε καὶ ἐν πᾶσιν τοῖς ὑπὸ τῷ υἱῷ τελειωθεῖσιν.
houtō gar estai kata ton apostolon »ho theos panta en pasin«, tou huiou tous basileuomenous prosagontos autǭ, hinʼ holon touto genētai, legō de to »panta en pasin« einai ton patera. hōs gar ēn proteron en tǭ huiǭ kata to »ho patēr en emoi kagō en tǭ patri«, houtōs estai tote kai en pasin tois hypo tǭ huiǭ teleiōtheisin.
For so, according to the apostle, “God will be all in all,” the Son bringing those reigned over to him, so that this whole may come about, I mean that the Father is “all in all.” For as he was before in the Son, according to “The Father is in me and I in the Father,” so he will then be in all those perfected under the Son.
1 Cor 15:28 (quotation, high confidence) · John 14:10 (quotation, high confidence)
Notes and citation
Summary: As the Father is in the Son, so he will be in all perfected by the Son.
- 1 Cor 15:28; John 14:10.
Topics: Eschatology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.16.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.16.6Klostermann
οὐ γὰρ παύσεσθαι μὲν τῆς βασιλείας τὸν υἱὸν τὸν δὲ θεὸν βασιλεύσειν ἔφη ὁ ἀπόστολος, ἀλλὰ τὸν μὲν υἱὸν »τῷ θεῷ καὶ πατρὶ τὴν βασιλείαν« παραδώσειν, σώαν τὴν παραθήκην καὶ πρὸς τὴν τοῦ πατρὸς λατρείαν τε καὶ ἱερωσύνην ἐπαρκοῦσαν ἐνδεικνύμενον, τὸν δὲ θεὸν ἔσεσθαι »πάντα ἐν πᾶσιν« ὡς θεὸν ἐνοικοῦντα καὶ ἐμπεριπατοῦντα »ἐν αὐτοῖς« καὶ πάντα αὐτοῖς γινόμενον. τῶν μὲν γὰρ ἔσται δεσπότης, τῶν δὲ βασιλεύς, τῶν δὲ ἕτερόν τι· πάντων δὲ ἀθρόως θεός, ταῖς ἐν αὐτῷ θεϊκαῖς ἀρεταῖς τε καὶ δυνάμεσιν τὰ πάντα αὐτοῖς γιγνόμενος.
ou gar pausesthai men tēs basileias ton huion ton de theon basileusein ephē ho apostolos, alla ton men huion »tǭ theǭ kai patri tēn basileian« paradōsein, sōan tēn parathēkēn kai pros tēn tou patros latreian te kai hierōsynēn eparkousan endeiknymenon, ton de theon esesthai »panta en pasin« hōs theon enoikounta kai emperipatounta »en autois« kai panta autois ginomenon. tōn men gar estai despotēs, tōn de basileus, tōn de heteron ti; pantōn de athroōs theos, tais en autǭ theïkais aretais te kai dynamesin ta panta autois gignomenos.
For the apostle did not say that the Son will cease from his kingdom and God will reign, but that the Son will hand over “the kingdom to God and the Father,” showing the trust safe and sufficient for the worship and priesthood of the Father, and that God will be “all in all,” as God dwelling and walking “among them” and becoming all things to them. For of some he will be Master, of others King, of others something else; but of all together God, becoming all things to them by the divine virtues and powers in him.
1 Cor 15:24 (quotation, high confidence) · 1 Cor 15:28 (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence)
Notes and citation
Summary: God will be all things to all, according to the divine powers in him.
- 1 Cor 15:24, 28; 2 Cor 6:16.
Notes on the original text
- Digital text corrected (page-break mark): τὰ πάντα αὐτοῖς γιγνόμενος. | → τὰ πάντα αὐτοῖς γιγνόμενος..
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.16.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.16.7Klostermann
τοῦτο τέλος τῆς τρισμακαρίας ἐλπίδος ὑπέγραψεν ὁ μέγας ἀπόστολος εἰπὼν »ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν«. ἀλλʼ ἐν μὲν τοῖς πᾶσιν πάντα ἔσται ἀναλόγως τῇ ἑκάστου δυνάμει τὰς τῆς αὐτοῦ θεότητος διαφόρους ἐπινοίας χορηγῶν τοῖς πᾶσιν, μόνῳ δὲ τῷ μονογενεῖ αὐτοῦ υἱῷ τὴν ἐξαίρετον καὶ πατρικὴν τοῖς τε λοιποῖς ἄπασιν ἀκοινώνητον δόξαν καὶ τιμὴν καὶ βασιλείαν φυλάξει.
touto telos tēs trismakarias elpidos hypegrapsen ho megas apostolos eipōn »hina ę̄ ho theos panta en pasin«. allʼ en men tois pasin panta estai analogōs tę̄ hekastou dynamei tas tēs autou theotētos diaphorous epinoias chorēgōn tois pasin, monǭ de tǭ monogenei autou huiǭ tēn exaireton kai patrikēn tois te loipois apasin akoinōnēton doxan kai timēn kai basileian phylaxei.
This end of the thrice-blessed hope the great apostle sketched, saying, “so that God may be all in all.” But in all he will be all in proportion to each one's capacity, supplying to all the various aspects of his divinity, while to his only-begotten Son alone he will keep the special and fatherly glory and honour and kingdom, shared by none of the others.
1 Cor 15:28 (quotation, high confidence)
Notes and citation
Summary: God will be all to each by capacity, but the Son alone will keep the unique fatherly glory.
- 1 Cor 15:28.
Notes on the original text
- Digital text corrected (breathing slip): »ίνα ᾖ ὁ θεὸς → »ἵνα ᾖ ὁ θεὸς.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.16.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-16-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 17
3.17.1Klostermann
εἰ δὲ χρὴ ταῦτα ἐπισφραγίσασθαι προφητικῇ σφραγῖδι, εἰς βεβαίαν πίστωσιν τῶν εἰρημένων μάρτυρι χρήσομαι προφητικῷ πνεύματι διʼ Ἐζεκιὴλ τοῦ προφήτου αὐτὰ δὴ [δὴ] ταῦτα τοιαύταις θεσπίζοντι φωναῖς »τάδε λέγει κύριος κύριος· ἰδοὺ ἐγὼ ζητήσω τὰ πρόβατά μου καὶ ἐπισκέψομαι αὐτά. ὥσπερ ζητεῖ ὁ ποιμὴν τὸ ποίμνιον αὐτοῦ ἐν ἡμέρᾳ ὅταν ᾖ γνόφος καὶ νεφέλη ἐν μέσῳ προβάτων διακεχωρισμένων. οὕτως ἐκζητήσω τὰ πρόβατά μου.« καὶ μεθʼ ἕτερα »καὶ σώσω τὰ πρόβατά μου, καὶ οὐ μὴ ὦσιν ἔτι εἰς προνομήν. καὶ κρινῶ ἀνὰ μέσον κριοῦ πρὸς κριόν.
ei de chrē tauta episphragisasthai prophētikę̄ sphragidi, eis bebaian pistōsin tōn eirēmenōn martyri chrēsomai prophētikǭ pneumati diʼ Ezekiēl tou prophētou auta dē [dē] tauta toiautais thespizonti phōnais »tade legei kyrios kyrios; idou egō zētēsō ta probata mou kai episkepsomai auta. hōsper zētei ho poimēn to poimnion autou en hēmerą hotan ę̄ gnophos kai nephelē en mesǭ probatōn diakechōrismenōn. houtōs ekzētēsō ta probata mou.« kai methʼ hetera »kai sōsō ta probata mou, kai ou mē ōsin eti eis pronomēn. kai krinō ana meson kriou pros krion.
And if one must seal these things with a prophetic seal, for a sure confirmation of what has been said I shall use as witness the prophetic Spirit, which through Ezekiel the prophet foretold these very things in such words: “Thus says the Lord, the Lord: Behold, I will seek my sheep and visit them. As a shepherd seeks his flock on a day when there is darkness and cloud in the midst of scattered sheep, so I will seek out my sheep.” And after other things: “And I will save my sheep, and they shall no longer be for plunder; and I will judge between ram and ram.
Textual problem in this passage: see the notes.
Ezek 34:11–12 (quotation, high confidence) · Ezek 34:22 (quotation, high confidence)
Notes and citation
Summary: Ezekiel's prophecy of God seeking and saving his sheep confirms the account.
- Ezek 34:11–12, 22 (LXX). The editor deletes a repeated “these” (δὴ).
Notes on the original text
- Digital text corrected (split word; stray number): 17 εἰ δὲ χρὴ → εἰ δὲ χρὴ; διακεχωρι σμένων → διακεχωρισμένων.
Topics: Eschatology, Prophecy and fulfilment
Cite (SBL): Eusebius, Eccl. theol. 3.17.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.2Klostermann
καὶ ἀναστήσω ἐπʼ αὐτοὺς ποιμένα καὶ ποιμανεῖ αὐτούς. τὸν δοῦλόν μου Δαυίδ καὶ ἔσται αὐτῶν ποιμήν· καὶ ἐγὼ κύριος ἔσομαι αὐτοῖς εἰς θεόν, καὶ Δαυὶδ ἐν μέσῳ αὐτῶν ἄρχων· ἐγὼ κύριος ἐλάλησα, καὶ διαθήσομαι τῷ Δαυὶδ διαθήκην«. καὶ μεθʼ ἕτερα δευτεροῖ τὴν αὐτὴν προφητείαν λέγων »καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν ὧν ἡμάρτοσαν ἐν αὐταῖς, καὶ καθαριῶ αὐτούς, καὶ ἔσονταί μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς θεόν· καὶ ὁ δοῦλός μου Δαυὶδ ἄρχων ἐν μέσῳ αὐτῶν· καὶ ποιμὴν ἔσται πάντων αὐτῶν«.
kai anastēsō epʼ autous poimena kai poimanei autous. ton doulon mou Dauid kai estai autōn poimēn; kai egō kyrios esomai autois eis theon, kai Dauid en mesǭ autōn archōn; egō kyrios elalēsa, kai diathēsomai tǭ Dauid diathēkēn«. kai methʼ hetera deuteroi tēn autēn prophēteian legōn »kai rhysomai autous apo pasōn tōn anomiōn autōn hōn hēmartosan en autais, kai kathariō autous, kai esontai moi eis laon, kai egō esomai autois eis theon; kai ho doulos mou Dauid archōn en mesǭ autōn; kai poimēn estai pantōn autōn«.
And I will raise up over them a shepherd, and he will shepherd them, my servant David, and he will be their shepherd; and I, the Lord, will be their God, and David a ruler in their midst; I, the Lord, have spoken, and I will make a covenant with David.” And after other things he repeats the same prophecy, saying, “And I will deliver them from all their lawless deeds in which they sinned, and I will cleanse them, and they shall be my people, and I will be their God; and my servant David a ruler in their midst; and he shall be shepherd of them all.”
Ezek 34:23–25 (quotation, high confidence) · Ezek 37:23–24 (quotation, high confidence)
Notes and citation
Summary: Ezekiel foretells David as shepherd and God as their God.
- Ezek 34:23–25; 37:23–24 (LXX).
Notes on the original text
- Digital text corrected (OCR slip): τὴν αὐτὴν ποφητείαν → τὴν αὐτὴν προφητείαν.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.17.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.3Klostermann
καὶ αὖθις ἐπιλέγει »καὶ Δαυὶδ ὁ δοῦλός μου ἄρχων αὐτῶν εἰς τὸν αἰῶνα«. θέα δὲ ἐν πᾶσιν τούτοις ὡς ὁ μὲν θεὸς οὐ ποιμὴν οὐδὲ ἄρχων ἀλλὰ θεὸς ἔσεσθαι τῶν τοῦ μακαρίου τέλους καταξιωθησομένων λέγεται· τῶν δὲ αὐτῶν τούτων προφητεύεται ἄρχων καὶ ποιμὴν γενήσεσθαι ὁ Δαυίδ, ἐπικεκαλυμμένως ἐνταῦθα τοῦ Δαυὶδ τὸν Χριστὸν αἰνιττομένου διὰ τὸ »ἐκ σπέρματος« αὐτοῦ γεγονέναι.
kai authis epilegei »kai Dauid ho doulos mou archōn autōn eis ton aiōna«. thea de en pasin toutois hōs ho men theos ou poimēn oude archōn alla theos esesthai tōn tou makariou telous kataxiōthēsomenōn legetai; tōn de autōn toutōn prophēteuetai archōn kai poimēn genēsesthai ho Dauid, epikekalymmenōs entautha tou Dauid ton Christon ainittomenou dia to »ek spermatos« autou gegonenai.
And again he adds, “And David my servant their ruler for ever.” See in all these how God is said to be not shepherd nor ruler but God of those who will be counted worthy of the blessed end; while David is prophesied to become ruler and shepherd of these same, David here hinting in a veiled way at Christ, because he came “from his seed.”
Ezek 37:25 (quotation, high confidence) · Rom 1:3 (quotation, high confidence)
Notes and citation
Summary: In Ezekiel God is their God and “David,” meaning Christ, their eternal shepherd and ruler.
- Ezek 37:25; Rom 1:3.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.17.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.4Klostermann
τοῦτο δὲ δῆλον ἐκ τοῦ προτεθνηκέναι τὸν Δαυὶδ τοῦ χρόνου καθʼ ὃν ταῦτʼ ἐλέγετο. σαφέστερον δὲ ταῦτα καὶ Δανιὴλ ὁ προφήτης θεσπίζει τὸν Χριστὸν τοῦ θεοῦ υἱὸν ἀνθρώπου ὀνομάζων λευκῶς οὕτως, ὥσπερ οὖν καὶ ἡ τῶν ἱερῶν Εὐαγγελίων εἴωθεν αὐτὸν ἀποκαλεῖν γραφή. λέγει δὲ τοῦτον τὸν τρόπον· »ἐθεώρουν ἐν ὁράματι τῆς νυκτός, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν· καὶ προσηνέχθη 〈αὐτῷ〉. καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι αὐτῷ δουλεύσουσιν·
touto de dēlon ek tou protethnēkenai ton Dauid tou chronou kathʼ hon tautʼ elegeto. saphesteron de tauta kai Daniēl ho prophētēs thespizei ton Christon tou theou huion anthrōpou onomazōn leukōs houtōs, hōsper oun kai hē tōn hierōn Euangeliōn eiōthen auton apokalein graphē. legei de touton ton tropon; »etheōroun en horamati tēs nyktos, kai idou meta tōn nephelōn tou ouranou hōs huios anthrōpou erchomenos ēn, kai heōs tou palaiou tōn hēmerōn ephthasen; kai prosēnechthē 〈autǭ〉. kai autǭ edothē hē archē kai hē timē kai hē basileia, kai pantes hoi laoi, phylai, glōssai autǭ douleusousin;
This is clear from the fact that David had died before the time when these things were said. And Daniel the prophet foretells these things more clearly, naming the Christ of God plainly Son of Man, just as the writing of the holy Gospels is accustomed to call him. He speaks in this way: “I watched in the vision of the night, and behold, one like a son of man was coming with the clouds of heaven, and he came to the Ancient of Days and was brought to him. And to him was given the dominion and the honour and the kingdom, and all peoples, tribes, tongues will serve him;
Dan 7:13–14 (quotation, high confidence)
Notes and citation
Summary: Daniel foretells the Son of Man receiving an eternal kingdom from the Ancient of Days.
- Dan 7:13–14. “to him” is the editor's supplement.
Topics: Eschatology, Christology, Prophecy and fulfilment
Cite (SBL): Eusebius, Eccl. theol. 3.17.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.5Klostermann
ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται«. συνορᾷς ὡς καὶ ἐν τούτοις ἄφθαρτον καὶ ἀγήρω καὶ ἀτελεύτητον οὐ τοῦ λόγου τοῦ ἐν τῷ θεῷ τὴν βασιλείαν ἔσεσθαι, ἀλλὰ τοῦ υἱοῦ τοῦ ἀνθρώπου παρίστησιν ὁ προφήτης, ἕτερόν τε παρὰ τὸν παλαιὸν τῶν ἡμερῶν σαφῶς διδάσκει τὸν υἱὸν εἶναι τοῦ ἀνθρώπου τὸν τὴν ἄφθαρτον βασιλείαν παρὰ τοῦ παλαιοῦ τῶν ἡμερῶν, δηλαδὴ παρὰ τοῦ αὐτοῦ πατρός, ὑποδεξάμενον.
hē exousia autou exousia aiōnios hētis ou pareleusetai, kai hē basileia autou ou diaphtharēsetai«. synorąs hōs kai en toutois aphtharton kai agērō kai ateleutēton ou tou logou tou en tǭ theǭ tēn basileian esesthai, alla tou huiou tou anthrōpou paristēsin ho prophētēs, heteron te para ton palaion tōn hēmerōn saphōs didaskei ton huion einai tou anthrōpou ton tēn aphtharton basileian para tou palaiou tōn hēmerōn, dēladē para tou autou patros, hypodexamenon.
his authority is an eternal authority which will not pass away, and his kingdom will not be destroyed.” You see how here too the prophet shows that the kingdom, incorruptible and ageless and unending, will belong not to the Word in God but to the Son of Man, and he clearly teaches that the Son of Man, who receives the incorruptible kingdom from the Ancient of Days, that is, from his own Father, is other than the Ancient of Days.
Dan 7:14 (quotation, high confidence)
Notes and citation
Summary: The Son of Man, distinct from the Ancient of Days, receives an unending kingdom.
- Dan 7:14.
Notes on the original text
- Digital text corrected (accent slip): καί ἀτελεύτητον → καὶ ἀτελεύτητον.
Topics: Eschatology, Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.17.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.6Klostermann
ἀλλὰ Μάρκελλος ἕνα καὶ τὸν αὐτὸν εἶναι ὁρίζεται, καὶ μίαν ὑπόστασιν δυσὶν ὀνόμασιν ὑποκειμένην· ἔτι μὴν καὶ τὴν βασιλείαν αὐτοῦ περιγράφειν τολμᾷ καὶ τέλος ἔσεσθαι τῆς Χριστοῦ βασιλείας ἀναιδῶς οὕτως ἀποφαίνεται μετὰ τὸν τῆς κρίσεως καιρόν, τοῦτον γράφων τὸν τρόπον μέγιστον ἡμῖν μυστήριον ἐνταῦθα ὁ ἀπόστολος ἀνακαλύπτει, τέλος 〈μὲν〉 ἔσεσθαι φάσκων τῆς Χριστοῦ βασιλείας·
alla Markellos hena kai ton auton einai horizetai, kai mian hypostasin dysin onomasin hypokeimenēn; eti mēn kai tēn basileian autou perigraphein tolmą kai telos esesthai tēs Christou basileias anaidōs houtōs apophainetai meta ton tēs kriseōs kairon, touton graphōn ton tropon megiston hēmin mystērion entautha ho apostolos anakalyptei, telos 〈men〉 esesthai phaskōn tēs Christou basileias;
But Marcellus defines them as one and the same, one hypostasis lying under two names; and further he dares to circumscribe his kingdom, and declares so shamelessly that there will be an end of Christ's kingdom after the time of the judgment, writing in this way: “Here the apostle reveals to us a very great mystery, saying that there will be an end of Christ's kingdom;
1 Cor 15:24 (allusion, high confidence)
Notes and citation
Summary: Marcellus makes Father and Son one hypostasis and limits Christ's kingdom.
- Quotation of Marcellus (see Against Marcellus 2.4.1). 1 Cor 15:24. “there will be” (μὲν) is the editor's supplement.
Topics: Eschatology, Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.17.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.7Klostermann
τέλος δὲ τότε, ὅταν πάντα ὑποταγῇ ὑπὸ τοὺς πόδας αὐτοῦ. καὶ ἐπεξεργάζεται τὸν λόγον ὧδέ πη λέγων ἔφαμεν ἐν τοῖς προάγουσιν ἡμῶν ῥητοῖς τὸν δεσπότην ἡμῶν τὸν Χριστὸν ἀρχὴν ἐσχηκέναι βασιλείας, ἐκ τῶν θείων γραφῶν ἀποδείξεσιν χρώμενοι. καὶ ἐπιλέγει καὶ ὅλως μυρίων ῥητῶν πρὸς μαρτυρίαν ἔστιν εὐπορήσαντα δεῖξαι, ὅτι ἀρχὴν βασιλείας εἴληφεν ὁ ἄνθρωπος διὰ τοῦ λόγου.
telos de tote, hotan panta hypotagę̄ hypo tous podas autou. kai epexergazetai ton logon hōde pē legōn ephamen en tois proagousin hēmōn rhētois ton despotēn hēmōn ton Christon archēn eschēkenai basileias, ek tōn theiōn graphōn apodeixesin chrōmenoi. kai epilegei kai holōs myriōn rhētōn pros martyrian estin euporēsanta deixai, hoti archēn basileias eilēphen ho anthrōpos dia tou logou.
and the end will be then, when all things are subjected under his feet.” And he elaborates the argument in some such way, saying: “We said in our previous words that our Master Christ had a beginning of his kingdom, using proofs from the divine Scriptures.” And he adds: “And in general one could show, having an abundance of countless sayings for testimony, that the man received a beginning of kingdom through the Word.
1 Cor 15:25 (allusion, high confidence)
Notes and citation
Summary: Marcellus says Christ's kingdom began and will end.
- Quotations of Marcellus (see Against Marcellus 2.4.1–3). 1 Cor 15:25.
Notes on the original text
- Digital text corrected (breathing slip; page-break mark; stop for comma): τὸν λόγον ᾧδέ πη → τὸν λόγον ὧδέ πη; εὐπορήσαντα δεῖξαι. ὅτι → εὐπορήσαντα δεῖξαι, ὅτι; διὰ τοῦ λόγου. | → διὰ τοῦ λόγου..
Topics: Eschatology, Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.17.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.8Klostermann
εἰ οὖν εἴληφεν ἀρχὴν βασιλείας πρὸ ἐτῶν ὅλων οὐ πλειόνων ἢ τετρακοσίων, οὐδὲν παράδοξον εἰ τὸν πρὸ οὕτως ὀλίγου χρόνου τῆς βασιλείας ταύτης τυχόντα ὁ ἀπόστολός φησιν παραδώσειν τὴν βασιλείαν τῷ θεῷ.
ei oun eilēphen archēn basileias pro etōn holōn ou pleionōn ē tetrakosiōn, ouden paradoxon ei ton pro houtōs oligou chronou tēs basileias tautēs tychonta ho apostolos phēsin paradōsein tēn basileian tǭ theǭ.
If, then, he received a beginning of kingdom not more than four hundred whole years ago, it is nothing strange if the apostle says that he who obtained this kingdom so short a time ago will hand over the kingdom to God.”
1 Cor 15:24 (allusion, high confidence)
Notes and citation
Summary: Marcellus argues a recent kingdom can be handed back.
- Continues the quotation of Marcellus (see Against Marcellus 2.4.3).
Topics: Eschatology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.17.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.9Klostermann
καὶ προστίθησιν μεθʼ ἕτερα λέγων τί τοίνυν μανθάνομεν περὶ τῆς ἀνθρωπίνης σαρκός, ἣν διʼ ἡμᾶς (ἀν)είληφεν ὁ λόγος πρὸ τετρακοσίων οὐχ ὅλων ἐτῶν; πότερόν ποτε ταύτην καὶ ἐν τοῖς μέλλουσιν αἰῶσιν ὁ λόγος ἕξει. ἢ ἄχρι μόνου τοῦ τῆς κρίσεως καιροῦ; Μάρκελλος μὲν οὖν τοιαῦτα λέγειν ἐτόλμα· οἱ δέ γε τοῦ θεοῦ προφῆται ἀτελεύτητον τοῦ Χριστοῦ τὴν βασιλείαν ὁριζόμενοι μετὰ τὸν τῆς κρίσεως καιρὸν τοῦ νέου αἰῶνος τὴν ἀρχὴν καθέξειν αὐτόν φασιν. θέα γὰρ ὡς ὁ προφήτης Ἐζεκιὴλ κριτήριον τῶν τοῦ θεοῦ προβάτων ὑποθέμενος μετὰ τὴν τούτων κρίσιν τὸν Δαυὶδ αὐτοῖς ἐφίστησιν ποιμένα καὶ τὸν αὐτὸν ἄρχοντα αὐτῶν ἔσεσθαι θεσπίζει.
kai prostithēsin methʼ hetera legōn ti toinyn manthanomen peri tēs anthrōpinēs sarkos, hēn diʼ hēmas (an)eilēphen ho logos pro tetrakosiōn ouch holōn etōn? poteron pote tautēn kai en tois mellousin aiōsin ho logos hexei. ē achri monou tou tēs kriseōs kairou? Markellos men oun toiauta legein etolma; hoi de ge tou theou prophētai ateleutēton tou Christou tēn basileian horizomenoi meta ton tēs kriseōs kairon tou neou aiōnos tēn archēn kathexein auton phasin. thea gar hōs ho prophētēs Ezekiēl kritērion tōn tou theou probatōn hypothemenos meta tēn toutōn krisin ton Dauid autois ephistēsin poimena kai ton auton archonta autōn esesthai thespizei.
And he adds after other things, saying: “What, then, do we learn about the human flesh which the Word assumed for our sake not four hundred whole years ago? Will the Word have it also in the ages to come, or only until the time of the judgment?” Such things Marcellus dared to say; but the prophets of God, defining Christ's kingdom as unending, say that after the time of the judgment he will hold the rule of the new age. For see how the prophet Ezekiel, supposing a judgment of God's sheep, after their judgment sets David over them as shepherd and foretells that the same will be their ruler.
Ezek 34:17 (allusion, high confidence) · Ezek 34:23 (allusion, high confidence)
Notes and citation
Summary: Against Marcellus, the prophets give Christ an unending rule after the judgment.
- Quotation of Marcellus (see Against Marcellus 2.4.5). Ezek 34:17, 23. “assumed” (ἀν-) is the editor's addition.
Topics: Eschatology, Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.17.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.10Klostermann
ὁ δὲ Δανιὴλ προειπὼν »ἐθεώρουν ἕως ὅτου θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν· ὁ θρόνος αὐτοῦ φλὸξ πυρός, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ· χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ· κριτήριον ἐκάθισεν, καὶ βίβλοι ἠνεώχθησαν«, ταῦτα προθεασάμενος ἑξῆς τὸν υἱὸν τοῦ ἀνθρώπου θεωρεῖ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ προσιόντα τῷ παλαιῷ τῶν ἡμερῶν καὶ τὴν ἄφθαρτον βασιλείαν ὑποδεχόμενον. οὐκοῦν καὶ τότε διαφερόντως καὶ κρειττόνως ἢ νῦν ἀρχὴν ἕξει τοῦ βασιλεύειν τῶν τῆς μακαριότητος ἀξίων.
ho de Daniēl proeipōn »etheōroun heōs hotou thronoi etethēsan, kai palaios hēmerōn ekathēto, kai to endyma autou leukon hōs chiōn, kai hē thrix tēs kephalēs autou hōsei erion katharon; ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon. potamos pyros heilken emprosthen autou; chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan emprosthen autou; kritērion ekathisen, kai bibloi ēneōchthēsan«, tauta protheasamenos hexēs ton huion tou anthrōpou theōrei epi tōn nephelōn tou ouranou prosionta tǭ palaiǭ tōn hēmerōn kai tēn aphtharton basileian hypodechomenon. oukoun kai tote diapherontōs kai kreittonōs ē nyn archēn hexei tou basileuein tōn tēs makariotētos axiōn.
And Daniel, having said first, “I watched until thrones were set, and the Ancient of Days sat, and his clothing was white as snow, and the hair of his head like pure wool; his throne a flame of fire, its wheels burning fire. A river of fire flowed before him; thousands of thousands ministered to him, and ten thousand times ten thousand stood before him; the court sat, and books were opened,” having first seen these things, next sees the Son of Man coming on the clouds of heaven to the Ancient of Days and receiving the incorruptible kingdom. So then too, in a different and better way than now, he will hold the rule of reigning over those worthy of blessedness.
Dan 7:9–10 (quotation, high confidence) · Dan 7:13–14 (allusion, high confidence)
Notes and citation
Summary: After the judgment in Daniel 7 the Son of Man receives the incorruptible kingdom.
- Dan 7:9–10, 13–14.
Notes on the original text
- Digital text corrected (OCR slip): τὴν ἄφθαρτρν βασιλείαν → τὴν ἄφθαρτον βασιλείαν.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.17.10 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-10
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.11Klostermann
τούτοις μαρτυρεῖ τὸ Εὐαγγέλιον, ἐν οἷς αὐτὸς ἐπισφραγίζεται ὁ σωτὴρ τὰς προφητικὰς λέξεις, τοὺς περὶ συντελείας λόγους παραδιδοὺς τοῖς ἑαυτοῦ μαθηταῖς διʼ ὧν ταῦτʼ ἐδίδασκεν λέγων »ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ· καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφοριεῖ αὐτοὺς ἀπʼ ἀλλήλων. ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ· δεῦτε οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου.« ὅπως δὲ ταῦτα συνᾴδει τοῖς ἐν τῇ προφητείᾳ περὶ προβάτων καὶ [περὶ] κριῶν κρίσεως εἰρημένοις τήρει, καὶ ὅπως βασιλεὺς μὲν ὁ υἱὸς τοῦ ἀνθρώπου μετὰ τὴν τῶν προβάτων κρίσιν εἰσῆκται, πατὴρ δὲ αὐτοῦ ὁ θεός.
toutois martyrei to Euangelion, en hois autos episphragizetai ho sōtēr tas prophētikas lexeis, tous peri synteleias logous paradidous tois heautou mathētais diʼ hōn tautʼ edidasken legōn »hotan de elthę̄ ho huios tou anthrōpou en tę̄ doxę̄ autou kai pantes hoi angeloi metʼ autou, tote kathisei epi thronou doxēs autou; kai synachthēsontai emprosthen autou panta ta ethnē, kai aphoriei autous apʼ allēlōn. hōsper ho poimēn aphorizei ta probata apo tōn eriphōn, kai stēsei ta men probata ek dexiōn autou, ta de eriphia ex euōnymōn. tote erei ho basileus tois ek dexiōn autou; deute hoi eulogēmenoi tou patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou.« hopōs de tauta synądei tois en tę̄ prophēteią peri probatōn kai [peri] kriōn kriseōs eirēmenois tērei, kai hopōs basileus men ho huios tou anthrōpou meta tēn tōn probatōn krisin eisēktai, patēr de autou ho theos.
The Gospel testifies to these things, in which the Saviour himself seals the prophetic words, handing on to his disciples the words about the consummation, by which he taught this, saying: “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory; and all the nations will be gathered before him, and he will separate them from one another as the shepherd separates the sheep from the goats, and he will set the sheep at his right hand, and the goats at his left. Then the King will say to those at his right hand: Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Note how these agree with what was said in the prophecy about the judgment of sheep and rams, and how the Son of Man is introduced as King after the judgment of the sheep, and God as his Father.
Textual problem in this passage: see the notes.
Matt 25:31–34 (quotation, high confidence) · Ezek 34:17 (allusion, high confidence)
Notes and citation
Summary: Matthew 25 matches Ezekiel: the Son of Man as King after judgment, God as his Father.
- Matt 25:31–34; Ezek 34:17. The editor deletes a repeated “about” (περὶ).
Notes on the original text
- Digital text corrected (accent slip; page-break mark and stray bracket for closing quotation mark; stop for comma): κόσμου.〈 | ὅπως → κόσμου.« ὅπως; συνᾴδει τοἷς → συνᾴδει τοῖς; κρίσιν εἰσῆκται. πατὴρ → κρίσιν εἰσῆκται, πατὴρ.
Topics: Eschatology, Christology, The last judgment
Cite (SBL): Eusebius, Eccl. theol. 3.17.11 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-11
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.12Klostermann
τοῦτο γὰρ καὶ αὐτὸς ἐδίδασκεν εἰπὼν »τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, δεῦτε οἱ εὐλογημένοι τοῦ πατρός μου, « ἀναλόγως τῷ ἐν τῇ προφητείᾳ ὠνομασμένῳ Δαυίδ, ὃν ποιμένα καὶ ἄρχοντα ἔσεσθαι τῶν προβάτων ὁ λόγος διδάσκει ὑπὸ ἐφόρῳ τῷ θεῷ μέλλοντα ποιμαίνειν καὶ ἄρχειν τῶν τοῦ θεοῦ θρεμμάτων.
touto gar kai autos edidasken eipōn »tote erei ho basileus tois ek dexiōn autou, deute hoi eulogēmenoi tou patros mou, « analogōs tǭ en tę̄ prophēteią ōnomasmenǭ Dauid, hon poimena kai archonta esesthai tōn probatōn ho logos didaskei hypo ephorǭ tǭ theǭ mellonta poimainein kai archein tōn tou theou thremmatōn.
For he himself taught this, saying, “Then the King will say to those at his right hand, Come, you blessed of my Father,” corresponding to the one named David in the prophecy, whom the word teaches will be shepherd and ruler of the sheep, about to shepherd and rule God's flock under God as overseer.
Matt 25:34 (quotation, high confidence) · Ezek 34:23 (allusion, high confidence)
Notes and citation
Summary: The King of Matthew 25 is the “David” of Ezekiel, shepherding under God.
- Matt 25:34; Ezek 34:23.
Notes on the original text
- Digital text corrected (stop for comma): ὠνομασμένῳ Δαυίδ. ὃν → ὠνομασμένῳ Δαυίδ, ὃν.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.17.12 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-12
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.13Klostermann
καὶ ἐκείνῳ δὲ ἀναγκαῖον ἐπιστῆσαι τὸν νοῦν ὡς τὸ παρὰ τῷ ἀποστόλῳ λελεγμένον ἐν τῷ »ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν« ᾐνίξατο ἡ προφητεία φήσασα »καὶ ἀφανιῶ θηρία πονηρὰ ἀπὸ τῆς γῆς.«
kai ekeinǭ de anankaion epistēsai ton noun hōs to para tǭ apostolǭ lelegmenon en tǭ »hotan katargēsę̄ pasan archēn kai pasan exousian kai dynamin« ę̄nixato hē prophēteia phēsasa »kai aphaniō thēria ponēra apo tēs gēs.«
And one must also note that what was said in the apostle, “when he abolishes every rule and every authority and power,” the prophecy hinted at, saying, “And I will destroy evil beasts from the land.”
1 Cor 15:24 (quotation, high confidence) · Ezek 34:25 (quotation, high confidence)
Notes and citation
Summary: Ezekiel's destruction of wild beasts corresponds to Paul's abolition of hostile powers.
- 1 Cor 15:24; Ezek 34:25.
Topics: Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.17.13 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-13
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.17.14Klostermann
τίνα γὰρ ἂν γένοιτο τὰ θηρία τὰ πάλαι πρότερον τοῖς προβάτοις διενοχλοῦντα ἢ αἱ ἀντικείμεναι δυνάμεις; ὧν ἐκποδὼν ἀρθεισῶν, πάσης κακίας καθαρθεὶς ὁ νέος καὶ καινὸς αἰὼν βασιλέα μὲν ἕξει τὸν υἱὸν τοῦ ἀνθρώπου (ἢ κατὰ τὴν προφητείαν ἐπικεκρυμμένως αἰνιττομένην ποιμένα καὶ ἄρχοντα τὸν Δαυίδ, διὰ τὸ »ἐκ σπέρματος« αὐτὸν γεγονέναι Δαυίδ), τὸν δὲ θεὸν οὐ ποιμένα οὐδὲ ἄρχοντα λέγεται κτήσεσθαι, ἀλλʼ αὐτόθεον, ἐπινοίᾳ κρείττονι ἢ κατὰ ποιμένα καὶ ἄρχοντα καὶ βασιλέα τῇ τῆς θεϊκῆς δυνάμεως μεγαλοπρεπείᾳ οὐ τῶν προβάτων μόνον ἀλλὰ καὶ αὐτοῦ τοῦ ποιμένος ἡγησόμενον. »ἔσται« γὰρ »αὐτοῖς« φησὶν »ὁ δοῦλός μου Δαυὶδ ποιμήν· καὶ ἐγὼ κύριος ἔσομαι αὐτοῖς εἰς θεόν«· δοῦλον δὲ καλεῖ τὸν Δαυὶδ διʼ ἣν »ἐκ σπέρματος Δαυὶδ« ἀνείληφεν »μορφὴν δούλου« ὁ σωτὴρ καὶ κύριος ἡμῶν.
tina gar an genoito ta thēria ta palai proteron tois probatois dienochlounta ē hai antikeimenai dynameis? hōn ekpodōn artheisōn, pasēs kakias kathartheis ho neos kai kainos aiōn basilea men hexei ton huion tou anthrōpou (ē kata tēn prophēteian epikekrymmenōs ainittomenēn poimena kai archonta ton Dauid, dia to »ek spermatos« auton gegonenai Dauid), ton de theon ou poimena oude archonta legetai ktēsesthai, allʼ autotheon, epinoią kreittoni ē kata poimena kai archonta kai basilea tę̄ tēs theïkēs dynameōs megaloprepeią ou tōn probatōn monon alla kai autou tou poimenos hēgēsomenon. »estai« gar »autois« phēsin »ho doulos mou Dauid poimēn; kai egō kyrios esomai autois eis theon«; doulon de kalei ton Dauid diʼ hēn »ek spermatos Dauid« aneilēphen »morphēn doulou« ho sōtēr kai kyrios hēmōn.
For what would the beasts be which long troubled the sheep but the opposing powers? When they have been removed, the new and recent age, cleansed of all evil, will have the Son of Man as King (or, according to the prophecy hinting in a veiled way, David as shepherd and ruler, because he came “from the seed” of David), but it is said to have God not as shepherd or ruler but as God himself, by a conception higher than shepherd and ruler and king, leading by the magnificence of divine power not only the sheep but the shepherd himself. For “my servant David,” he says, “will be their shepherd; and I, the Lord, will be their God”; and he calls David servant because our Saviour and Lord took “the form of a servant” “from the seed of David.”
Ezek 34:23–24 (quotation, high confidence) · Rom 1:3 (quotation, high confidence) · Phil 2:7 (quotation, high confidence)
Notes and citation
Summary: In the new age the Son of Man is King and shepherd, while God is God over both sheep and shepherd.
- Ezek 34:23–24; Rom 1:3; Phil 2:7.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.17.14 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-17-14
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 18
3.18.1Klostermann
καὶ τοῦτʼ ἦν τὸ τρισμακάριον τέλος καθʼ ὃ τὴν ἐπηγγελμένην τῶν οὐρανῶν βασιλείαν τοῖς ταύτης ἀξίοις τοῦ σωτῆρος ἡμῶν πιστουμένου, ὁ ἐπὶ πάντων θεὸς καὶ πατὴρ αὐτοῦ, τὸ πάντων ἀνώτατον ἀγαθόν, αὐτὸς ἑαυτὸν τοῖς ὑπὸ τῷ υἱῷ βασιλευομένοις δωρήσεται, »πάντα ἐν πᾶσιν« γιγνόμενος. ὃ δὴ παρίστη πάλιν αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν, τὴν μεγάλην εὐχὴν ὑπὲρ τῶν αὐτοῦ γνωρίμων ἀναπέμπων »τῷ θεῷ καὶ πατρί«. διʼ ἧς ἐξαιτεῖται λέγων »ἵνα πάντες ἓν ὦσιν. καθὼς σύ. πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἕν ὦσιν. ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας.
kai toutʼ ēn to trismakarion telos kathʼ ho tēn epēngelmenēn tōn ouranōn basileian tois tautēs axiois tou sōtēros hēmōn pistoumenou, ho epi pantōn theos kai patēr autou, to pantōn anōtaton agathon, autos heauton tois hypo tǭ huiǭ basileuomenois dōrēsetai, »panta en pasin« gignomenos. ho dē paristē palin autos ho sōtēr kai kyrios hēmōn, tēn megalēn euchēn hyper tōn autou gnōrimōn anapempōn »tǭ theǭ kai patri«. diʼ hēs exaiteitai legōn »hina pantes hen ōsin. kathōs sy. pater, en emoi kagō en soi, hina kai autoi en hēmin hen ōsin. hina ho kosmos pisteuę̄ hoti sy me apesteilas.
And this was the thrice-blessed end, in which, when our Saviour confirms the promised kingdom of heaven to those worthy of it, the God over all and his Father, the highest good of all, will give himself to those reigned over by the Son, becoming “all in all.” Our Saviour and Lord himself showed this again, sending up the great prayer for his own “to God and the Father,” in which he asks, saying, “that they may all be one, as you, Father, are in me and I in you, that they also may be one in us, so that the world may believe that you sent me.
1 Cor 15:28 (quotation, high confidence) · John 17:21 (quotation, high confidence)
Notes and citation
Summary: God will give himself to all, as Christ prayed that his own be one in the Father and the Son.
- 1 Cor 15:28, 24; John 17:21.
Notes on the original text
- Digital text corrected (accent slip; stop for comma): ὁ σωτὴρ καί κύριος ἡμῶν. τὴν μεγάλην → ὁ σωτὴρ καὶ κύριος ἡμῶν, τὴν μεγάλην.
Topics: Eschatology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.18.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-18-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.18.2Klostermann
κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς. ἵνα ὦσιν ἕν καθὼς ἡμεῖς ἕν ἐσμεν· ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς τὸ ἕν. ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας.
kagō tēn doxan hēn dedōkas moi dedōka autois. hina ōsin hen kathōs hēmeis hen esmen; egō en autois kai sy en emoi, hina ōsin teteleiōmenoi eis to hen. hina ginōskę̄ ho kosmos hoti sy me apesteilas kai ēgapēsas autous kathōs eme ēgapēsas.
And the glory which you have given me I have given to them, that they may be one as we are one; I in them and you in me, that they may be perfected into one, so that the world may know that you sent me and loved them as you loved me.
John 17:22–23 (quotation, high confidence)
Notes and citation
Summary: Christ gives his disciples the glory the Father gave him, that they may be one.
- John 17:22–23.
Topics: Trinity, Eschatology
Cite (SBL): Eusebius, Eccl. theol. 3.18.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-18-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.18.3Klostermann
πάτερ, οὓς δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν ἣν δέδωκάς μοι«. αὕτη ἡ μεγάλη τοῦ σωτῆρος ἡμῶν ὑπὲρ ἡμῶν πρεσβεία, ἵνʼ ὦμεν σὺν αὐτῷ ὅπου ἂν ᾖ αὐτὸς καὶ ἵνα θεωρῶμεν τὴν δόξαν τὴν αὐτοῦ καὶ ἵνα ἀγαπήσῃ ἡμᾶς καθὼς αὐτὸν ἠγάπησεν ὁ αὐτοῦ πατήρ, 〈καὶ〉 ὅπερ αὐτῷ ἐδωρήσατο τοῦτο δῷ καὶ ἡμῖν, καὶ τὴν δόξαν ἣν αὐτῷ ἔδωκεν ταύτην δῷ καὶ ἡμῖν· ποιῶν ἡμᾶς ἓν τοὺς πάντας, ἵνα μηκέτι ὦμεν πολλοὶ ἀλλʼ οἱ πάντες εἷς, ἑνωθέντες αὐτοῦ τῇ θεότητι καὶ τῇ δόξῃ τῆς βασιλείας, οὐ κατὰ συναλοιφὴν μιᾶς οὐσίας κατὰ δὲ τελείωσιν τῆς εἰς ἄκρον ἀρετῆς.
pater, hous dedōkas moi, thelō hina hopou eimi egō kakeinoi ōsin metʼ emou, hina theōrōsin tēn doxan hēn dedōkas moi«. hautē hē megalē tou sōtēros hēmōn hyper hēmōn presbeia, hinʼ ōmen syn autǭ hopou an ę̄ autos kai hina theōrōmen tēn doxan tēn autou kai hina agapēsę̄ hēmas kathōs auton ēgapēsen ho autou patēr, 〈kai〉 hoper autǭ edōrēsato touto dǭ kai hēmin, kai tēn doxan hēn autǭ edōken tautēn dǭ kai hēmin; poiōn hēmas hen tous pantas, hina mēketi ōmen polloi allʼ hoi pantes heis, henōthentes autou tę̄ theotēti kai tę̄ doxę̄ tēs basileias, ou kata synaloiphēn mias ousias kata de teleiōsin tēs eis akron aretēs.
Father, those whom you have given me, I want them also to be with me where I am, so that they may behold the glory which you have given me.” This is our Saviour's great intercession for us: that we may be with him wherever he is, and that we may behold his glory, and that the Father may love us as he loved him, and give us too what he gave him, and give us too the glory he gave him; making us all one, so that we may no longer be many but all one, united to his divinity and to the glory of the kingdom, not by a blending into one substance, but by perfection of virtue to its height.
John 17:24 (quotation, high confidence)
Notes and citation
Summary: Christ's prayer asks that we share his glory and be one, by perfection in virtue, not by fusion of substance.
- John 17:24. “and” (καὶ) is the editor's supplement.
Notes on the original text
- Digital text corrected (breathing slip): ἱνα θεωρῶσιν → ἵνα θεωρῶσιν.
Topics: Eschatology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.18.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-18-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.18.4Klostermann
τοῦτο γὰρ ἐδίδαξεν εἰπών »ἵνα ὦσιν τετελειωμένοι«. οὕτω γὰρ ὑπʼ αὐτοῦ σοφίᾳ καὶ φρονήσει καὶ δικαιοσύνῃ καὶ εὐσεβείᾳ καὶ ἀρετῇ πάσῃ τέλειοι κατεργασθέντες τῷ πατρικῆς θεότητος ἀλέκτῳ φωτὶ συναφθησόμεθα φῶτα καὶ αὐτοὶ ἐκ τῆς πρὸς αὐτὸν συναφείας γενησόμενοι, καὶ υἱοὶ θεοῦ κατὰ μετοχὴν τῆς τοῦ μονογενοῦς αὐτοῦ κοινωνίας ἀποτελεσθέντες μετουσίᾳ τῶν τῆς θεότητος αὐτοῦ μαρμαρυγῶν.
touto gar edidaxen eipōn »hina ōsin teteleiōmenoi«. houtō gar hypʼ autou sophią kai phronēsei kai dikaiosynę̄ kai eusebeią kai aretę̄ pasę̄ teleioi katergasthentes tǭ patrikēs theotētos alektǭ phōti synaphthēsometha phōta kai autoi ek tēs pros auton synapheias genēsomenoi, kai huioi theou kata metochēn tēs tou monogenous autou koinōnias apotelesthentes metousią tōn tēs theotētos autou marmarygōn.
For he taught this, saying, “that they may be perfected.” For so, made perfect by him in wisdom and understanding and righteousness and godliness and every virtue, we shall be joined to the unspeakable light of the Father's divinity, becoming lights ourselves from our joining to him, and made sons of God by participation in the fellowship of his only-begotten, by sharing in the flashes of his divinity.
John 17:23 (quotation, high confidence)
Notes and citation
Summary: Perfected by Christ, the saints become lights and sons of God by sharing his divinity.
- John 17:23.
Notes on the original text
- Digital text corrected (accent slip; stray number): »ἵνα ὠσιν τετελειωμένοι« → »ἵνα ὦσιν τετελειωμένοι«; τῶν τῆς θεότητος αὐτοῦ μαρμαρυγῶν. 19 → τῶν τῆς θεότητος αὐτοῦ μαρμαρυγῶν..
Topics: Eschatology, Deification
Cite (SBL): Eusebius, Eccl. theol. 3.18.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-18-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-18-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 19
3.19.1Klostermann
καὶ δὴ κατὰ τοῦτον τὸν τρόπον ἓν πρὸς τὸν πατέρα καὶ τὸν υἱὸν οἱ πάντες γενησόμεθα. ὥσπερ γὰρ αὐτὸς ἑαυτόν τε καὶ τὸν πατέρα ἓν εἶναι ἔλεγεν φάσκων »ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν«, οὕτω καὶ πάντας ἡμᾶς κατὰ τὴν αὐτοῦ μίμησιν τῆς ἑνότητος τῆς αὐτῆς μετασχεῖν εὔχεται· οὐ κατὰ Μάρκελλον τοῦ λόγου ἑνουμένου τῷ θεῷ καὶ τῇ οὐσίᾳ συναφθησομένου, καθὼς δὲ ἐμαρτύρησεν ἡ ἀλήθεια, ὁ σωτὴρ αὐτὸς εἰπών »τὴν δόξαν ἣν ἔδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν· ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς τὸ ἕν«· οὕτω γὰρ καὶ τότε καὶ τὸ ἀποστολικὸν λόγιον τέλους τεύξεται τὸ φῆσαν »ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν«.
kai dē kata touton ton tropon hen pros ton patera kai ton huion hoi pantes genēsometha. hōsper gar autos heauton te kai ton patera hen einai elegen phaskōn »egō kai ho patēr hen esmen«, houtō kai pantas hēmas kata tēn autou mimēsin tēs henotētos tēs autēs metaschein euchetai; ou kata Markellon tou logou henoumenou tǭ theǭ kai tę̄ ousią synaphthēsomenou, kathōs de emartyrēsen hē alētheia, ho sōtēr autos eipōn »tēn doxan hēn edōkas moi dedōka autois, hina ōsin hen kathōs hēmeis hen; egō en autois kai sy en emoi, hina ōsin teteleiōmenoi eis to hen«; houtō gar kai tote kai to apostolikon logion telous teuxetai to phēsan »hina ę̄ ho theos panta en pasin«.
And in this way we shall all become one with the Father and the Son. For as he said that he and the Father are one, saying, “I and the Father are one,” so he prays that all of us, in imitation of him, may share the same unity; not, as Marcellus has it, by the Word being united to God and joined in substance, but as the truth has testified, the Saviour himself saying, “The glory which you gave me I have given to them, that they may be one as we are one; I in them and you in me, that they may be perfected into one.” For so then the apostle's saying too will reach its end, which says, “so that God may be all in all.”
John 10:30 (quotation, high confidence) · John 17:22–23 (quotation, high confidence) · 1 Cor 15:28 (quotation, high confidence)
Notes and citation
Summary: We become one with Father and Son as they are one, by shared glory, not by fusion.
- John 10:30; John 17:22–23; 1 Cor 15:28.
Notes on the original text
- Digital text corrected (OCR slip; accent slip; repeated fragment): τε καὶ τον πατέρα → τε καὶ τὸν πατέρα; μίμσιν → μίμησιν; συναφ συναφθησομένου → συναφθησομένου.
Topics: Trinity, Eschatology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.19.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-19-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.19.2Klostermann
καὶ ἐπειδὴ τρισὶν ῥητοῖς Μάρκελλος καὶ οἱ τὸν ὅμοιον αὐτῷ τρόπον Σαβελλίζοντες χρῆσθαι εἰώθασιν τὸν πατέρα καὶ τὸν υἱὸν ἓν εἶναι πειρώμενοι δεικνύναι, ποτὲ μὲν 〈τὸ〉 ἐγὼ καὶ 〈ὁ〉 πατὴρ ἕν ἐσμεν« θρυλοῦντες, ποτὲ δὲ τὸ »ὁ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν τῷ πατρί« καὶ τὸ »ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα«, πρὸς μὲν τὸ »ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν« τὰ προκείμενα αὐτοῖς προσακτέον διʼ ὧν ὑπερεύχεται τῶν αὐτοῦ μαθητῶν, ἵνα καὶ πάντες αὐτοὶ τῆς αὐτῆς ἑνώσεως τύχωσι, λέγει δʼ οὖν ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν·
kai epeidē trisin rhētois Markellos kai hoi ton homoion autǭ tropon Sabellizontes chrēsthai eiōthasin ton patera kai ton huion hen einai peirōmenoi deiknynai, pote men 〈to〉 egō kai 〈ho〉 patēr hen esmen« thrylountes, pote de to »ho patēr en emoi kagō en tǭ patri« kai to »ho heōrakōs eme heōraken ton patera«, pros men to »egō kai ho patēr hen esmen« ta prokeimena autois prosakteon diʼ hōn hypereuchetai tōn autou mathētōn, hina kai pantes autoi tēs autēs henōseōs tychōsi, legei dʼ oun hina ōsin hen kathōs hēmeis hen;
And since Marcellus and those who Sabellianize in the same way as he are accustomed to use three sayings, trying to show that the Father and the Son are one, at one time harping on “I and the Father are one,” at another on “The Father is in me and I in the Father,” and “He who has seen me has seen the Father,” to “I and the Father are one” we must bring before them what he prays for his disciples, that they too may all obtain the same union; he says, “that they may be one as we are one;
John 10:30 (quotation, high confidence) · John 14:10 (quotation, high confidence) · John 14:9 (quotation, high confidence) · John 17:22 (quotation, high confidence)
Notes and citation
Summary: Eusebius answers the Sabellian proof-texts with Christ's prayer for his disciples' unity.
- John 10:30; John 14:10; John 14:9; John 17:22. “the” and “the” are the editor's supplements.
Notes on the original text
- Digital text corrected (stray mark): 〈ὁ〉· πατὴρ → 〈ὁ〉 πατὴρ.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.19.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-19-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.19.3Klostermann
ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς τὸ ἕν«. πρὸς δὲ τὸ »ὁ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν τῷ πατρὶ« παραθήσομεν τὴν αὐτοῦ πάλιν φωνὴν διʼ ἧς ὑπερευχόμενος αὐτῶν ἔλεγεν »καθὼς σύ, πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, κἀγὼ τὴν δόξαν, ἣν δέδωκάς μοι, δέδωκα αὐτοῖς«· διʼ ὧν σαφῶς παρίστησιν οὕτως εἶναι ἐν αὐτῷ τὸν πατέρα καθὼς καὶ ἐν ἡμῖν εἶναι βούλεται· οὐχ ὅτι καθʼ ὑπόστασιν μίαν εἷς ὢν τυγχάνει αὐτὸς καὶ ὁ πατήρ, ἀλλʼ ὅτι τοῦ πατρὸς μεταδεδωκότος αὐτῷ τῆς οἰκείας δόξης, καὶ αὐτὸς ὁμοίως τοῖς οἰκείοις, τὸν πατέρα μιμούμενος, μεταδίδωσιν.
egō en autois kai sy en emoi, hina ōsin teteleiōmenoi eis to hen«. pros de to »ho patēr en emoi kagō en tǭ patri« parathēsomen tēn autou palin phōnēn diʼ hēs hypereuchomenos autōn elegen »kathōs sy, pater, en emoi kagō en soi, hina kai autoi en hēmin ōsin, kagō tēn doxan, hēn dedōkas moi, dedōka autois«; diʼ hōn saphōs paristēsin houtōs einai en autǭ ton patera kathōs kai en hēmin einai bouletai; ouch hoti kathʼ hypostasin mian heis ōn tynchanei autos kai ho patēr, allʼ hoti tou patros metadedōkotos autǭ tēs oikeias doxēs, kai autos homoiōs tois oikeiois, ton patera mimoumenos, metadidōsin.
I in them and you in me, that they may be perfected into one.” And to “The Father is in me and I in the Father” we shall set his word again by which, praying for them, he said, “As you, Father, are in me and I in you, that they also may be in us, and the glory which you have given me I have given to them”; by which he clearly shows that the Father is in him in the same way as he wants him to be in us too; not that he and the Father are one in one hypostasis, but that, the Father having given him a share of his own glory, he too, imitating the Father, gives a share to his own likewise.
John 17:21–23 (quotation, high confidence) · John 14:10 (quotation, high confidence)
Notes and citation
Summary: The Father is in the Son as he wishes to be in us: by shared glory, not one hypostasis.
- John 17:23, 21–22; John 14:10.
Notes on the original text
- Digital text corrected (accent slip): τὴν δόξαν, ἢν δέδωκάς → τὴν δόξαν, ἣν δέδωκάς.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.19.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-19-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.19.4Klostermann
διό φησιν, »κἀγὼ τὴν δόξαν ἣν ἔδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν.« »καθὼς σύ, πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν. οὕτως οὖν ἕν εἰσιν ὁ πατὴρ καὶ ὁ υἱὸς κατὰ τὴν κοινωνίαν τῆς δόξης, ἧς τοῖς αὐτοῦ μαθηταῖς μεταδιδοὺς τῆς αὐτῆς ἑνώσεως καὶ αὐτοὺς ἠξίου.
dio phēsin, »kagō tēn doxan hēn edōkas moi dedōka autois, hina ōsin hen kathōs hēmeis hen.« »kathōs sy, pater, en emoi kagō en soi, hina kai autoi en hēmin ōsin. houtōs oun hen eisin ho patēr kai ho huios kata tēn koinōnian tēs doxēs, hēs tois autou mathētais metadidous tēs autēs henōseōs kai autous ēxiou.
Therefore he says, “And the glory which you gave me I have given to them, that they may be one as we are one.” “As you, Father, are in me and I in you, that they also may be in us.” So the Father and the Son are one by fellowship of glory, a share of which he gave his disciples and counted them worthy of the same union.
John 17:21–22 (quotation, high confidence)
Notes and citation
Summary: Father and Son are one by shared glory, which the disciples also receive.
- John 17:22, 21.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.19.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-19-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-19-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 20
3.20.1Klostermann
καὶ πάλιν οὕτως ἦν ὁ πατὴρ ἐν αὐτῷ καὶ αὐτὸς ἐν τῷ πατρί, ὡς ὁ θεῖος ἀπόστολος καὶ περὶ πάντων διδάσκει τῶν τῆς ἐπουρανίου βασιλείας ἀξίων λέγων· τότε ἔσται ὁ θεὸς πάντα ἐν πᾶσιν«, ὡς καὶ τὸ »ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω« λέλεκται. ἀλλὰ καὶ ἡμεῖς »ἐν αὐτῷ ζῶμεν καὶ κινούμεθα καὶ ἐσμεν«. καὶ ταῦτα πάντα περὶ ἡμῶν λέλεκται, τῶν κατʼ ἰδίαν ὑπόστασιν ὑφεστώτων καὶ ζώντων καὶ μηδὲν ἐχόντων κοινὸν πρὸς τὴν πατρικὴν θεότητα.
kai palin houtōs ēn ho patēr en autǭ kai autos en tǭ patri, hōs ho theios apostolos kai peri pantōn didaskei tōn tēs epouraniou basileias axiōn legōn; tote estai ho theos panta en pasin«, hōs kai to »enoikēsō en autois kai emperipatēsō« lelektai. alla kai hēmeis »en autǭ zōmen kai kinoumetha kai esmen«. kai tauta panta peri hēmōn lelektai, tōn katʼ idian hypostasin hyphestōtōn kai zōntōn kai mēden echontōn koinon pros tēn patrikēn theotēta.
And again, the Father was in him and he in the Father in the way the divine apostle teaches about all who are worthy of the heavenly kingdom, saying, “Then God will be all in all,” as also “I will dwell in them and walk among them” is said. And we too “live and move and have our being in him.” And all these are said about us, who subsist and live each in our own hypostasis and have nothing in common with the Father's divinity.
1 Cor 15:28 (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence) · Acts 17:28 (quotation, high confidence)
Notes and citation
Summary: Scripture says God is in us and we in him, though we are separate hypostases.
- 1 Cor 15:28; 2 Cor 6:16; Acts 17:28.
Notes on the original text
- Digital text corrected (accent slip; stop for comma): ἐν τῷ πατρί. ὡς ὁ θεῖος → ἐν τῷ πατρί, ὡς ὁ θεῖος; κινούμεθα καί ἐσμεν → κινούμεθα καὶ ἐσμεν.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.20.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-20-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.20.2Klostermann
τί δὴ οὖν χρὴ θαυμάζειν, εἰ καὶ ἐπὶ τοῦ υἱοῦ αἱ παραπλήσιοι φέρονται φωναί, οὐκ ἀναιροῦσαι μὲν αὐτοῦ τὴν ὑπόστασιν οὐδʼ αὐτὸν εἶναι πατέρα καὶ υἱὸν διδάσκουσαι, τὴν δὲ τοῦ πατρὸς πρὸς αὐτὸν ἰδιάζουσαν καὶ ἐξαίρετον τιμὴν καὶ δόξαν τῆς μονογενοῦς καὶ θεϊκῆς κοινωνίας παριστῶσαι;
ti dē oun chrē thaumazein, ei kai epi tou huiou hai paraplēsioi pherontai phōnai, ouk anairousai men autou tēn hypostasin oudʼ auton einai patera kai huion didaskousai, tēn de tou patros pros auton idiazousan kai exaireton timēn kai doxan tēs monogenous kai theïkēs koinōnias paristōsai?
Why then wonder if similar words are said of the Son too, not abolishing his hypostasis nor teaching that he is Father and Son, but showing the Father's peculiar and special honour toward him and the glory of the only-begotten and divine fellowship?
Notes and citation
Summary: Such sayings about the Son express his unique fellowship, not identity with the Father.
Notes on the original text
- Digital text corrected (stop for comma): αἱ παραπλήσιοι φέρονται φωναί. οὐκ → αἱ παραπλήσιοι φέρονται φωναί, οὐκ.
Topics: Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.20.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-20-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 21
3.21.1Klostermann
οὕτως οὖν καὶ ὁ ἑωρακὼς« αὐτὸν ἑώρακεν τὸν πατέρα«. τῷ μόνον αὐτὸν καὶ μηδένα ἄλλον εἰκόνα εἶναι τοῦ θεοῦ τοῦ ἀοράτου« καὶ »ἀπαύγασμα τῆς δόξης καὶ χαρακτῆρα τῆς ὑποστάσεως αὐτοῦ« »ἐν μορφῇ τε θεοῦ« ὑπάρχειν κατὰ τὰς ἀποστολικὰς διδασκαλίας. ὡς γὰρ καὶ ὁ τὴν βασιλικὴν εἰκόνα τὴν ἐπʼ ἀκριβὲς ἀφωμοιωμένην αὐτῷ τεθεαμένος τοὺς τῆς μορφῆς τύπους διὰ τῆς γραφῆς ἀποματτόμενος φαντασιοῦται τὸν βασιλέα, τὸν αὐτὸν τρόπον μᾶλλον δʼ ὑπὲρ πάντα λόγον παντός τε ἐπέκεινα παραδείγματος ὁ νῷ διαυγεῖ καὶ ψυχῆς κεκαθαρμένοις ἁγίῳ τε πνεύματι πεφωτισμένοις ὄμμασιν τῷ τε μεγέθει τῆς τοῦ μονογενοῦς υἱοῦ καὶ κυρίου δυνάμεως ἐνατενίσας καὶ ἐννοήσας, ὅπως »ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς πατρικῆς θεότητος« καὶ ὡς τὰ σύμπαντα διʼ αὐτοῦ ἐγένετο« καὶ »ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα«, λογισάμενός τε ὡς μόνον αὐτὸν υἱὸν μονογενῆ ἐγέννα ὁ πατὴρ κατὰ πάντα ἀφωμοιωμένον αὐτῷ, δυνάμει καὶ αὐτὸν ὄψεται τὸν πατέρα διὰ τοῦ υἱοῦ, θεωρούμενον τοῖς τὴν διάνοιαν κεκαθαρμένοις περὶ ὧν εἴρηται τὸ μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται«.
houtōs oun kai ho heōrakōs« auton heōraken ton patera«. tǭ monon auton kai mēdena allon eikona einai tou theou tou aoratou« kai »apaugasma tēs doxēs kai charaktēra tēs hypostaseōs autou« »en morphę̄ te theou« hyparchein kata tas apostolikas didaskalias. hōs gar kai ho tēn basilikēn eikona tēn epʼ akribes aphōmoiōmenēn autǭ tetheamenos tous tēs morphēs typous dia tēs graphēs apomattomenos phantasioutai ton basilea, ton auton tropon mallon dʼ hyper panta logon pantos te epekeina paradeigmatos ho nǭ diaugei kai psychēs kekatharmenois hagiǭ te pneumati pephōtismenois ommasin tǭ te megethei tēs tou monogenous huiou kai kyriou dynameōs enatenisas kai ennoēsas, hopōs »en autǭ katoikei pan to plērōma tēs patrikēs theotētos« kai hōs ta sympanta diʼ autou egeneto« kai »en autǭ ektisthē ta panta ta en tois ouranois kai ta epi tēs gēs, ta horata kai ta aorata«, logisamenos te hōs monon auton huion monogenē egenna ho patēr kata panta aphōmoiōmenon autǭ, dynamei kai auton opsetai ton patera dia tou huiou, theōroumenon tois tēn dianoian kekatharmenois peri hōn eirētai to makarioi hoi katharoi tę̄ kardią, hoti autoi ton theon opsontai«.
So too “he who has seen” him “has seen the Father,” because he alone and no other is “the image of the invisible God” and “the radiance of the glory and the imprint of his hypostasis,” and exists “in the form of God,” according to the apostolic teachings. For as one who has looked at the royal image, made exactly like him, and taken the impress of the features of the form through the painting, pictures the king, in the same way, or rather beyond all reason and beyond every example, the one who with a clear mind and eyes of the soul cleansed and enlightened by the Holy Spirit has gazed at the greatness of the power of the only-begotten Son and Lord, and has considered how “in him dwells all the fullness of the Father's divinity,” and how all things “came into being through him,” and “in him were created all things in the heavens and on earth, visible and invisible,” and has reckoned that the Father begot him alone as only-begotten Son, made like him in all things, will see in power the Father himself through the Son, who is contemplated by those cleansed in mind, of whom it is said, “Blessed are the pure in heart, for they shall see God.”
John 14:9 (quotation, high confidence) · Col 1:15 (quotation, high confidence) · Heb 1:3 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Col 2:9 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Col 1:16 (quotation, high confidence) · Matt 5:8 (quotation, high confidence)
Notes and citation
Summary: Seeing the Son, the perfect image, the pure in heart see the Father as one sees a king in his portrait.
- John 14:9; Col 1:15; Heb 1:3; Phil 2:6; Col 2:9 (Eusebius adds “of the Father”); John 1:3; Col 1:16; Matt 5:8.
Notes on the original text
- Digital text corrected (missing iota subscript; page-break mark; stop for comma): »ἐν μορφῆ τε θεοῦ« → »ἐν μορφῇ τε θεοῦ«; ἐνατενίσας | καὶ → ἐνατενίσας καὶ; ἀφωμοιωμένον αὐτῷ. δυνάμει → ἀφωμοιωμένον αὐτῷ, δυνάμει; οἱ καθαροὶ τῆ καρδίᾳ → οἱ καθαροὶ τῇ καρδίᾳ.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.21.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-21-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.21.2Klostermann
ταῦτα μὲν οὖν προθεμένοις ἡμῖν σκοπὸν τὴν βραχυλογίαν ὡς ἐν ἐπιτομῇ γεγυμνάσθω. πλείστης δὲ ὅσης ἐξεργασίας δεομένων τῶν κατὰ τὸν τόπον ὅτῳ μέλει τῆς τούτων ἀκριβοῦς καταλήψεως τοῖς εὐαγγελικοῖς καὶ ἀποστολικοῖς ἀναγνώσμασιν τὴν διάνοιαν ἐπερείσας τὸν πάντα νοῦν ἐξ αὐτῶν ἐπὶ σχολῆς ἀναλέξεται. μυρίων γε μὴν καὶ ἄλλων ἀσυναρτήτως ἐν τῷ Μαρκέλλου συγγράμματι συμπεφορημένων, πλείστων τε ὅσων ἐναντίως τῷ βουλήματι τῆς γραφῆς εἰρημένων ἑτέρων τε βεβιασμένων καὶ μηδεμίαν σωσάντων ἀκολουθίαν, κοινὸν τὸν ἔλεγχον κατάφωρον γεγονέναι παρὰ τοῖς εὖ φρονοῦσιν διὰ τῶν ἡμῖν ἐξητασμένων ἡγούμενος, τούτοις ἀρκεσθήσομαι.
tauta men oun prothemenois hēmin skopon tēn brachylogian hōs en epitomę̄ gegymnasthō. pleistēs de hosēs exergasias deomenōn tōn kata ton topon hotǭ melei tēs toutōn akribous katalēpseōs tois euangelikois kai apostolikois anagnōsmasin tēn dianoian epereisas ton panta noun ex autōn epi scholēs analexetai. myriōn ge mēn kai allōn asynartētōs en tǭ Markellou syngrammati sympephorēmenōn, pleistōn te hosōn enantiōs tǭ boulēmati tēs graphēs eirēmenōn heterōn te bebiasmenōn kai mēdemian sōsantōn akolouthian, koinon ton elenchon kataphōron gegonenai para tois eu phronousin dia tōn hēmin exētasmenōn hēgoumenos, toutois arkesthēsomai.
Let these things, then, have been exercised by us briefly, as in a summary, since we set brevity as our aim. And since the matters of this passage need very much working out, whoever cares for an exact grasp of them, fixing his mind on the gospel and apostolic readings, will gather the whole sense from them at leisure. And since countless other things are heaped together incoherently in Marcellus's treatise, very many said contrary to the intention of Scripture, and others forced and preserving no sequence, thinking that the common refutation has become plain to those of sound mind through what we have examined, I shall be content with these.
Notes and citation
Summary: Eusebius closes, judging that what he has examined is enough to refute Marcellus.
- End of the work.
Topics: Heresy, Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.21.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-21-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.