On Ecclesiastical Theology 3.3.28–3.4.9
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 3
3.3.28Klostermann
οὐκοῦν οἱ αὐτοὶ ἦσαν καὶ αἱ πηγαί, 〈οἱ〉 αὐτοὶ καὶ τὰ ὄρη, οἱ αὐτοὶ καὶ οἱ βουνοί. ἀλλʼ ὥσπερ οὐκ ἔχει φύσιν ἐπὶ τῶν θεωρουμένων πηγῶν τε καὶ ὀρῶν τὰ αὐτὰ φάσκειν εἶναι (οὐδὲν γὰρ κοινὸν ὡς ἐν ποιότητος λόγῳ πηγαῖς ὑδάτων πρὸς τὰ τῶν ὀρῶν ἀναστήματα), τὸν αὐτὸν τρόπον καὶ ἐπὶ τῶν ἀλληγορικῶς κατὰ διάνοιαν θεωρουμένων παραστῆσαι χρὴ διαφορὰν τῶν κατὰ τὴν θεωρίαν νοουμένων πηγῶν τε καὶ ὀρῶν καὶ βουνῶν. ἀλλʼ ὁ μηδὲν βεβασανισμένον ἐπιστάμενος, τὰ πάντα φύρων διʼ εὐχέρειαν, τοὺς αὐτοὺς εἶναι ἀποπέφανται καὶ πηγὰς ὑδάτων καὶ ὄρη καὶ βουνούς, φησίν τε πάντα ταῦτα εἶναι τοὺς ἀποστόλους, οὐ διαστειλάμενος τὸν τῆς διαφορᾶς τρόπον.
oukoun hoi autoi ēsan kai hai pēgai, 〈hoi〉 autoi kai ta orē, hoi autoi kai hoi bounoi. allʼ hōsper ouk echei physin epi tōn theōroumenōn pēgōn te kai orōn ta auta phaskein einai (ouden gar koinon hōs en poiotētos logǭ pēgais hydatōn pros ta tōn orōn anastēmata), ton auton tropon kai epi tōn allēgorikōs kata dianoian theōroumenōn parastēsai chrē diaphoran tōn kata tēn theōrian nooumenōn pēgōn te kai orōn kai bounōn. allʼ ho mēden bebasanismenon epistamenos, ta panta phyrōn diʼ euchereian, tous autous einai apopephantai kai pēgas hydatōn kai orē kai bounous, phēsin te panta tauta einai tous apostolous, ou diasteilamenos ton tēs diaphoras tropon.
So the same persons were the springs, the same the mountains, the same the hills. But just as it is not natural, among things seen, to say that springs and mountains are the same (for in the account of quality springs of water have nothing in common with the heights of mountains), in the same way, with things contemplated allegorically in the mind, one must show the difference between the springs and mountains and hills understood in contemplation. But he, knowing nothing that has been tested, jumbling everything through carelessness, has declared that the same are springs of waters and mountains and hills, and says that all these are the apostles, without distinguishing the manner of the difference.
Notes and citation
Summary: Marcellus makes springs, mountains and hills all the apostles without distinction.
- “the” (οἱ) is the editor's supplement.
Cite (SBL): Eusebius, Eccl. theol. 3.3.28 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-28
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.29Klostermann
τί οὖν οὐχὶ καὶ πρὸ τῆς σαρκὸς τοῦ σωτῆρος ἡμῶν ἐν δικαιοσύνῃ καὶ θεοσεβείᾳ τελειωθέντας ὄρη καὶ βουνοὺς ὁμοίως ἐπεκάλει, ἀλλ 〈ἢ〉 ὅτι μὴ πρὸ ἐκείνων οἷός τε ἦν τὴν σάρκα τοῦ σωτῆρος ὑφίστασθαι; οὐκοῦν βίαιος καὶ κατηναγκασμένη τῶν προκειμένων λέξεων ἡ ἐπὶ τὴν σάρκα τοῦ σωτῆρος ἀναφορά. πῶς δὲ καὶ τὸ γεννᾷ με« ἐφαρμόσειεν 〈ἂν〉 τῇ σαρκί; πρὸ γὰρ τῶν πηγῶν καὶ πρὸ τῶν ὀρῶν καὶ πρὸ τῶν βουνῶν γεγεννῆσθαι ἔφησεν ἑαυτὸν εἰπὼν κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με«.
ti oun ouchi kai pro tēs sarkos tou sōtēros hēmōn en dikaiosynę̄ kai theosebeią teleiōthentas orē kai bounous homoiōs epekalei, all 〈ē〉 hoti mē pro ekeinōn hoios te ēn tēn sarka tou sōtēros hyphistasthai? oukoun biaios kai katēnankasmenē tōn prokeimenōn lexeōn hē epi tēn sarka tou sōtēros anaphora. pōs de kai to genną me« epharmoseien 〈an〉 tę̄ sarki? pro gar tōn pēgōn kai pro tōn orōn kai pro tōn bounōn gegennēsthai ephēsen heauton eipōn kyrios ektisen me archēn hodōn autou eis erga autou, pro tou aiōnos ethemeliōsen me«.
Why then did he not likewise call mountains and hills those perfected in righteousness and godliness before our Saviour's flesh, unless because he could not make the Saviour's flesh exist before them? So the reference of the present words to the Saviour's flesh is forced and constrained. And how would “he begets me” fit the flesh? For he said he was begotten before the springs and before the mountains and before the hills, saying, “The Lord created me as the beginning of his ways for his works; before the age he founded me.”
Prov 8:22–23 (quotation, high confidence) · Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: Marcellus's reading is forced, and “he begets me” cannot fit the flesh.
- Prov 8:22–23, 25. “unless” and “would” are the editor's supplements.
Notes on the original text
- Digital text corrected (page-break mark): ἀναφορά. | πῶς → ἀναφορά. πῶς.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.29 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-29). (abbreviation not yet checked)
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.30Klostermann
εἰ δὴ οὖν ἡ σὰρξ ταῦτα φάσκοι, ὡς Μαρκέλλῳ δοκεῖ, πῶς τὸ πρὸ δὲ πάντων βουνῶν γεννᾷ με« εἴποι ἂν ἡ σάρξ; ἔστω γὰρ πρὸ τῶν ἀποστόλων ἡ σάρξ· ἀλλὰ πῶς αὐτὴ ὑπὸ τοῦ θεοῦ γεγεννῆσθαί φησιν ἑαυτήν; τὸ μὲν γὰρ ἐκτίσθαι μὴ οὖσαν πρότερον τὴν σάρκα ἐδόκει Μαρκέλλῳ λέγειν.
ei dē oun hē sarx tauta phaskoi, hōs Markellǭ dokei, pōs to pro de pantōn bounōn genną me« eipoi an hē sarx? estō gar pro tōn apostolōn hē sarx; alla pōs autē hypo tou theou gegennēsthai phēsin heautēn? to men gar ektisthai mē ousan proteron tēn sarka edokei Markellǭ legein.
If, then, the flesh says these things, as Marcellus thinks, how would the flesh say “and before all hills he begets me”? Grant that the flesh was before the apostles; but how does it say that it was begotten by God? For Marcellus seemed to say that the flesh was created when it did not exist before.
Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: The flesh could be called created, but not begotten of God.
- Prov 8:25.
Notes on the original text
- Digital text corrected (stop for comma): ὡς Μαρκέλλῳ δοκεῖ. πῶς → ὡς Μαρκέλλῳ δοκεῖ, πῶς.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.30 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-30
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.31Klostermann
ἔφη γὰρ ἔκτισεν ἀληθῶς τὸ μὴ ὂν πεποιηκὼς ὁ δεσπότης ἡμῶν ὁ θεός· οὐκ οὖσαν γὰρ τὴν σάρκα, ἣν ἀνείληφεν ὁ λόγος, ἀλλὰ μὴ οὖσαν ἔκτισεν. τὸ μὲν οὖν ἐκτίσθαι ἔγνωμεν, τὸ δὲ καὶ γεγεννῆσθαι αὐτὴν ὑπὸ τοῦ θεοῦ πῶς ἂν ἀποδοθείη. τοῦ σωτῆρος ἡμῶν λέγοντος τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν«, καὶ ὁ ἀπόστολος δέ φησιν »γενόμενος ἐκ γυναικός, γενόμενος ὑπὸ νόμον«.
ephē gar ektisen alēthōs to mē on pepoiēkōs ho despotēs hēmōn ho theos; ouk ousan gar tēn sarka, hēn aneilēphen ho logos, alla mē ousan ektisen. to men oun ektisthai egnōmen, to de kai gegennēsthai autēn hypo tou theou pōs an apodotheiē. tou sōtēros hēmōn legontos to gegennēmenon ek tēs sarkos sarx estin«, kai ho apostolos de phēsin »genomenos ek gynaikos, genomenos hypo nomon«.
For he said: “For our Master God truly created, having made what was not; for the flesh which the Word assumed did not exist, but he created it when it did not exist.” We know, then, of its being created; but how could its being begotten by God be explained, when our Saviour says, “What is born of the flesh is flesh,” and the apostle says, “born of a woman, born under the law”?
John 3:6 (quotation, high confidence) · Gal 4:4 (quotation, high confidence)
Notes and citation
Summary: The flesh was born of a woman, not begotten of God.
- Quotation of Marcellus (see Against Marcellus 2.3.13). John 3:6; Gal 4:4.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.31 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-31
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.32Klostermann
πῶς οὖν ἡ σὰρξ εἶπεν ἂν περὶ τοῦ θεοῦ τῶν ὅλων τὸ »πρὸ δὲ πάντων βουνῶν γεννᾷ με«; ταῦτα μὲν οὖν ὡς βεβιασμένην ἔχει τὴν ἑρμηνείαν οἶμαι παντί τῳ καταφανὲς εἶναι. ἀβιάστως δʼ ἂν εἴποι τις τὸν υἱὸν τοῦ θεοῦ καὶ δίχα παντὸς ἀλληγορικοῦ τρόπου ταῦτα ἐπαληθεύειν, ἐπεὶ καὶ τῆς γῆς προϋπῆρχεν, ἦν τε καὶ προῆν πρὸ τοῦ προελθεῖν τὰς σωματικὰς πηγὰς τῶν ὑδάτων καὶ πρὸ τῶν αἰσθητῶς λεγομένων ἀβύσσων καὶ πρὸ τοῦ συστῆναι τὸ τῆς γῆς σχῆμα ἐν τοῖς τῶν ὀρῶν καὶ τῶν βουνῶν ἀναστήμασιν· πάντα« γὰρ »διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«.
pōs oun hē sarx eipen an peri tou theou tōn holōn to »pro de pantōn bounōn genną me«? tauta men oun hōs bebiasmenēn echei tēn hermēneian oimai panti tǭ kataphanes einai. abiastōs dʼ an eipoi tis ton huion tou theou kai dicha pantos allēgorikou tropou tauta epalētheuein, epei kai tēs gēs proÿpērchen, ēn te kai proēn pro tou proelthein tas sōmatikas pēgas tōn hydatōn kai pro tōn aisthētōs legomenōn abyssōn kai pro tou systēnai to tēs gēs schēma en tois tōn orōn kai tōn bounōn anastēmasin; panta« gar »diʼ autou egeneto, kai chōris autou egeneto oude hen«.
How then would the flesh have said of the God of all, “and before all hills he begets me”? That these things have a forced interpretation is, I think, plain to everyone. But one would say without force that the Son of God makes these things true even without any allegorical manner, since he pre-existed the earth too, and was and pre-existed before the bodily springs of the waters came forth, and before the depths spoken of in the perceptible sense, and before the shape of the earth was established in the heights of the mountains and hills; for “all things came into being through him, and without him nothing came into being.”
Prov 8:25 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: Taken literally, the words fit the Son, who existed before earth, springs and mountains.
- Prov 8:25; John 1:3.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.32 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-32
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.33Klostermann
εἰ δʼ ἐρωτήσειέν τις, διατί μὴ πρὸ τῶν οὐρανῶν μηδὲ πρὸ τῶν ἐν οὐρανοῖς ἢ τῶν ἐπέκεινα θείων καὶ ὑπερκοσμίων δυνάμεών τε καὶ πνευμάτων ἑαυτὸν εἶναι ἐδίδασκεν. λελέξεται αὐτῷ ὅτι τούτων τέως 〈οὐκ〉 ἐμνημόνευσεν ὁ λόγος, ἐπειδὴ παιδαγωγίαν τινὰ διὰ τῶν Παροιμιῶν τοῖς τὰς ψυχὰς νηπίοις παρεδίδου.
ei dʼ erōtēseien tis, diati mē pro tōn ouranōn mēde pro tōn en ouranois ē tōn epekeina theiōn kai hyperkosmiōn dynameōn te kai pneumatōn heauton einai edidasken. lelexetai autǭ hoti toutōn teōs 〈ouk〉 emnēmoneusen ho logos, epeidē paidagōgian tina dia tōn Paroimiōn tois tas psychas nēpiois paredidou.
And if anyone should ask why he did not teach that he was before the heavens, or before the things in the heavens, or the divine and supramundane powers and spirits beyond, it will be said to him that the word did not yet mention these, since it was handing on a kind of education through the Proverbs to those infant in soul.
Notes and citation
Summary: Proverbs does not mention the heavenly powers, since it educates beginners.
- “not” (οὐκ) is the editor's supplement.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.33 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-33
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.34Klostermann
ὃ καὶ δῆλον τυγχάνει ἐκ τοῦ ποτὲ λέγεσθαι »ἄκουε, υἱέ, παιδείαν πατρός σου, καὶ μὴ ἀπώσῃ θεσμοὺς μητρός σου«, ποτὲ δὲ υἱέ, ἐμοῖς νόμοις πρόσεχε, τοῖς δʼ ἐμοῖς ῥήμασιν παράβαλε σὸν οὖς« καὶ αὖθις »υἱέ, μὴ ὀλιγώρει παιδείας κυρίου, καὶ μὴ ἐκλύου ὑπʼ αὐτοῦ ἐλεγχόμενος« καὶ υἱέ,
ho kai dēlon tynchanei ek tou pote legesthai »akoue, huie, paideian patros sou, kai mē apōsę̄ thesmous mētros sou«, pote de huie, emois nomois proseche, tois dʼ emois rhēmasin parabale son ous« kai authis »huie, mē oligōrei paideias kyriou, kai mē eklyou hypʼ autou elenchomenos« kai huie,
This is clear also from its saying at one time, “Hear, son, your father's instruction, and do not reject your mother's rules,” at another, “Son, attend to my laws, and incline your ear to my words,” and again, “Son, do not despise the Lord's discipline, nor faint when you are reproved by him,” and “Son,
Prov 1:8 (quotation, high confidence) · Prov 5:1 (quotation, medium confidence) · Prov 3:11 (quotation, high confidence)
Notes and citation
Summary: Proverbs addresses its reader as a child.
- Prov 1:8; Prov 5:1 (approximate); Prov 3:11.
Notes on the original text
- Digital text corrected (stop for comma): ποτὲ δὲ υἱέ. ἐμοῖς → ποτὲ δὲ υἱέ, ἐμοῖς.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.34 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-34
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.35Klostermann
ἐὰν καλῶς γένῃ σεαυτῷ, καλὸς ἔσῃ καὶ τοῖς πλησίον· ἐὰν δὲ κακὸς ἀποβῇς, μόνος ἀντλήσεις τὰ κακά«. μυρία δʼ ἂν καὶ αὐτὸς τούτοις ὅμοια καθʼ ἑαυτὸν ἀπὸ τῆς βίβλου τῶν Παροιμιῶν ἀναλέξαις. διʼ ὧν ὁ λόγος φαίνεται νηπίοις τὰς ψυχὰς προσδιαλεγόμενος.
ean kalōs genę̄ seautǭ, kalos esę̄ kai tois plēsion; ean de kakos apobę̄s, monos antlēseis ta kaka«. myria dʼ an kai autos toutois homoia kathʼ heauton apo tēs biblou tōn Paroimiōn analexais. diʼ hōn ho logos phainetai nēpiois tas psychas prosdialegomenos.
if you become good for yourself, you will be good also for your neighbours; but if you turn out bad, you alone will bear the evils.” You could collect for yourself countless things like these from the book of Proverbs, by which the word is seen conversing with those infant in soul.
Prov 9:12 (quotation, high confidence)
Notes and citation
Summary: Many such sayings show Proverbs speaks to beginners.
- Prov 9:12 (LXX).
Notes on the original text
- Digital text corrected (split word): προσ διαλεγόμενος → προσδιαλεγόμενος.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.35 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-35
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.36Klostermann
οὕτω καὶ Μωσῆς παιδαγωγὸς τῶν ἀτελῶν τὰς φρένας ὑπάρχων, οὐρανοῦ καὶ γῆς καὶ τῆς τῶν ὁρατῶν δημιουργίας ἐμνημόνευσεν, οὐ μὴν καὶ κτίσεως ἀγγέλων οὐδὲ θείων δυνάμεων οὐδὲ πνευμάτων ἁγίων, τῷ μὴ χωρεῖν πω τὴν τούτων διδασκαλίαν τοὺς αὐτῷ μαθητευομένους.
houtō kai Mōsēs paidagōgos tōn atelōn tas phrenas hyparchōn, ouranou kai gēs kai tēs tōn horatōn dēmiourgias emnēmoneusen, ou mēn kai ktiseōs angelōn oude theiōn dynameōn oude pneumatōn hagiōn, tǭ mē chōrein pō tēn toutōn didaskalian tous autǭ mathēteuomenous.
So too Moses, being a tutor of those imperfect in mind, mentioned heaven and earth and the making of visible things, but not the creation of angels or divine powers or holy spirits, because his pupils could not yet grasp the teaching about them.
Gal 3:24 (echo, low confidence)
Notes and citation
Summary: Moses likewise omitted the angels because his hearers were not ready.
- Gal 3:24.
Notes on the original text
- Digital text corrected (stop for comma): τὰς φρένας ὑπάρχων. οὐρανοῦ → τὰς φρένας ὑπάρχων, οὐρανοῦ.
Topics: Scripture and canon, Angels
Cite (SBL): Eusebius, Eccl. theol. 3.3.36 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-36
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.37Klostermann
εἰκότως τοιγαροῦν καὶ ὁ ἐν ταῖς Παροιμίαις λόγος ὡς τοιούτοις ἀπὸ τῶν περὶ γῆν ὀρῶν τε καὶ βουνῶν καὶ πηγῶν ὡς ἀπὸ γνωριμωτέρων τὴν διδασκαλίαν ἐποιεῖτο, ὡς ἐξ ὑποβάθρας ἀρξάμενος ἐπὶ τὰ κρείττω χειραγωγήσειεν τοὺς παιδαγωγουμένους, ἀπό τε τῶν σμικροτέρων ἐπὶ τὰ θειότερα διαβαίνειν παρασκευάσειεν.
eikotōs toigaroun kai ho en tais Paroimiais logos hōs toioutois apo tōn peri gēn orōn te kai bounōn kai pēgōn hōs apo gnōrimōterōn tēn didaskalian epoieito, hōs ex hypobathras arxamenos epi ta kreittō cheiragōgēseien tous paidagōgoumenous, apo te tōn smikroterōn epi ta theiotera diabainein paraskeuaseien.
Rightly, therefore, the word in Proverbs too gave its teaching to such people from the mountains and hills and springs on earth, as from things more familiar, so that, beginning from a base, it might lead those being educated by the hand to higher things, and prepare them to pass from the smaller things to the more divine.
Notes and citation
Summary: Proverbs teaches from familiar earthly things to lead toward higher things.
Topics: Scripture and canon
Cite (SBL): Eusebius, Eccl. theol. 3.3.37 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-37
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.38Klostermann
ταῦτα μὲν οὖν, εἰ μηδέν τις πέρα τῆς λέξεως περιεργάζοιτο· εἰ δὲ βαθύτερόν τις καὶ ταῦτα νοεῖν ἐθέλοι, οὐ μᾶλλον ἐπὶ τοὺς ἀποστόλους ἢ ἐπὶ πάντας τοὺς πώποτε γενομένους δικαίους καὶ θεοφιλεῖς ἄνδρας αὐτὰ ἐκδέξεται, διαβήσεται δὲ ἐνθένδε καὶ ἐπὶ τὰς θείας καὶ ἀγγελικὰς δυνάμεις, ὄρη λέγων καὶ βουνοὺς αἰνίττεσθαι ἀγγέλων καὶ ἀρχαγγέλων καὶ πνευμάτων θείων διαφοράς, θρόνους τε καὶ κυριότητας καὶ ἀρχὰς καὶ ἐξουσίας,
tauta men oun, ei mēden tis pera tēs lexeōs periergazoito; ei de bathyteron tis kai tauta noein etheloi, ou mallon epi tous apostolous ē epi pantas tous pōpote genomenous dikaious kai theophileis andras auta ekdexetai, diabēsetai de enthende kai epi tas theias kai angelikas dynameis, orē legōn kai bounous ainittesthai angelōn kai archangelōn kai pneumatōn theiōn diaphoras, thronous te kai kyriotētas kai archas kai exousias,
So much, if one does not busy oneself beyond the wording. But if one wishes to understand these things more deeply, one will take them not more of the apostles than of all the righteous and God-loving men who have ever lived, and from there will pass on to the divine and angelic powers, saying that mountains and hills hint at the differences of angels and archangels and divine spirits, thrones and dominions and principalities and authorities,
Col 1:16 (allusion, medium confidence)
Notes and citation
Summary: In a deeper sense the mountains and hills hint at the angelic powers.
- Col 1:16.
Notes on the original text
- Digital text corrected (accent slip): ταῦτα μὲν οὐν, εἰ → ταῦτα μὲν οὖν, εἰ.
Topics: Angels
Cite (SBL): Eusebius, Eccl. theol. 3.3.38 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-38
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.39Klostermann
ὅτι δὴ καὶ ταῦτα πάντα [τὰ] διʼ αὐτοῦ καὶ εἰς αὐτὸν« ἐκτίσθαι καὶ πρὸ πάντων« αὐτὸν εἶναι τούτων ὁ θεῖος ἐδίδαξεν ἀπόστολος, ἔνθεν ὡς εἰκὸς ὁρμώμενος, διὰ τὸ λέγεσθαι ἐν τούτοις ἐκ προσώπου τοῦ υἱοῦ τοῦ θεοῦ τὸ »πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με«. τὰ μὲν οὖν ἄλλα ἡδράσθαι ἔφη, μόνον δὲ αὑτὸν γεγεννῆσθαι πρὸ τῆς τῶν δηλωθέντων συστάσεως.
hoti dē kai tauta panta [ta] diʼ autou kai eis auton« ektisthai kai pro pantōn« auton einai toutōn ho theios edidaxen apostolos, enthen hōs eikos hormōmenos, dia to legesthai en toutois ek prosōpou tou huiou tou theou to »pro tou orē hedrasthēnai, pro de pantōn bounōn genną me«. ta men oun alla hēdrasthai ephē, monon de hauton gegennēsthai pro tēs tōn dēlōthentōn systaseōs.
since the divine apostle taught that all these too were created “through him and for him” and that he is “before all” of them, setting out, it seems, from here, because in these words it is said in the person of the Son of God, “Before the mountains were settled, and before all hills he begets me.” He said that the other things were settled, but that he alone was begotten before the establishment of the things mentioned.
Textual problem in this passage: see the notes.
Col 1:16–17 (quotation, high confidence) · Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: Paul's teaching that the powers were made through the Son agrees with Prov 8:25.
- Col 1:16–17; Prov 8:25. The editor deletes “the” (τὰ).
Notes on the original text
- Digital text corrected (breathing slip): πρὸ τοῦ ὂρη ἑδρασθῆναι → πρὸ τοῦ ὄρη ἑδρασθῆναι.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.39 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-39
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.40Klostermann
οἶδεν δὲ τὴν ἐπουράνιον Ἱερουσαλὴμ ὁ αὐτὸς ἀπόστολος καὶ τὸ οὐράνιον ὄρος ἐφʼ ᾧ ταύτην εἶναί φησιν λέγων »προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς«. καὶ τούτων τοιγαροῦν ἁπάντων προϋπάρχων ὁ τοῦ θεοῦ μονογενὴς υἱὸς τὰ τῆς οἰκείας ἀπορρήτου γεννήσεως ἐπικεκρυμμένως διὰ τῶν Παροιμιῶν ἠνίττετο.
oiden de tēn epouranion Hierousalēm ho autos apostolos kai to ouranion oros ephʼ hǭ tautēn einai phēsin legōn »proselēlythate Siōn orei kai polei theou zōntos, Hierousalēm epouraniǭ, kai myriasin angelōn, panēgyrei kai ekklēsią prōtotokōn apogegrammenōn en ouranois«. kai toutōn toigaroun hapantōn proÿparchōn ho tou theou monogenēs huios ta tēs oikeias aporrētou gennēseōs epikekrymmenōs dia tōn Paroimiōn ēnitteto.
And the same apostle knows the heavenly Jerusalem and the heavenly mountain on which he says it is, saying, “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the festal gathering and church of the firstborn enrolled in heaven.” Pre-existing all these, then, the only-begotten Son of God hinted in a hidden way through the Proverbs at the things of his own unspeakable generation.
Heb 12:22–23 (quotation, high confidence)
Notes and citation
Summary: The Son, existing before the heavenly Zion, hinted at his generation in Proverbs.
- Heb 12:22–23.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.40 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-40
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.41Klostermann
καὶ ὅτι γε ταῦτα ὑπέβαλλε νοεῖν, δῆλον ἂν γένοιτο ἀφʼ ὧν συνάπτει ἑξῆς λέγων »ἡνίκα ἡτοίμαζεν τὸν οὐρανὸν συμπαρήμην αὐτῷ«. ἔνθα ὁ γενναῖος τῶν γραφῶν ἑρμηνεὺς ἀποκλεισθεὶς ἔστη, μηκέθʼ ὑπερβάς, τῷ μὴ δεδυνῆσθαι ἐξομαλίσαι τὴν ἀκολουθίαν τῆς ἀποδοθείσης αὐτῷ περὶ τῆς σαρκὸς τοῦ σωτῆρος ὑποθέσεως.
kai hoti ge tauta hypeballe noein, dēlon an genoito aphʼ hōn synaptei hexēs legōn »hēnika hētoimazen ton ouranon symparēmēn autǭ«. entha ho gennaios tōn graphōn hermēneus apokleistheis estē, mēkethʼ hyperbas, tǭ mē dedynēsthai exomalisai tēn akolouthian tēs apodotheisēs autǭ peri tēs sarkos tou sōtēros hypotheseōs.
And that he suggested these things to be understood would become clear from what he joins next, saying, “When he was preparing the heaven, I was present with him.” There the noble interpreter of the Scriptures stopped, shut in, not going further, because he could not smooth out the sequence of the hypothesis he had given himself about the Saviour's flesh.
Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: Marcellus stopped at Prov 8:27, unable to fit it to the flesh.
- Prov 8:27.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.41 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-41
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.42Klostermann
ἄνω γὰρ καὶ κάτω τῆς σαρκὸς μνημονεύσας καὶ πάντα εἰρῆσθαι περὶ τῆς σαρκὸς ἀποφηνάμενος μέχρι μὲν τῶν ὀρῶν καὶ τῶν βουνῶν ἔφθασεν τοὺς ἀποστόλους ταῦτʼ εἰπὼν εἶναι, τὰ δέ γε τούτοις ἀκόλουθα ἑκὼν παρέδωκε σιωπῇ, μηκέτι τῆς γραφῆς περαιτέρω προελθεῖν τολμήσας.
anō gar kai katō tēs sarkos mnēmoneusas kai panta eirēsthai peri tēs sarkos apophēnamenos mechri men tōn orōn kai tōn bounōn ephthasen tous apostolous tautʼ eipōn einai, ta de ge toutois akoloutha hekōn paredōke siōpę̄, mēketi tēs graphēs peraiterō proelthein tolmēsas.
For having mentioned the flesh up and down and declared that everything was said about the flesh, he got as far as the mountains and hills, saying these are the apostles, but what follows he deliberately passed over in silence, no longer daring to go further in the Scripture.
Notes and citation
Summary: Marcellus silently passed over what follows in Proverbs 8.
Notes on the original text
- Digital text corrected (page-break mark): ἀποφηνάμενος | μέχρι → ἀποφηνάμενος μέχρι.
Cite (SBL): Eusebius, Eccl. theol. 3.3.42 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-42
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.43Klostermann
ἐνταῦθα μὲν οὖν ἵστησιν τὸν λόγον· μετὰ πλεῖστα δὲ ὅσα μεταξὺ αὐτῷ λελεγμένα ἀφίσταται μὲν τῆς ἐπὶ τὴν σάρκα ἐκδοχῆς, ὁμολογεῖ δὲ τὸν τοῦ θεοῦ λόγον εἶναι τὸν ταῦτα φήσαντα. λέγει δʼ οὖν αὐτοῖς ῥήμασιν πρὸ γὰρ τοῦ τὸν κόσμον εἶναι ἦν 〈ὁ〉 λόγος ἐν τῷ πατρί. ὅτε δὲ ὁ παντοκράτωρ θεὸς πάντα τὰ ἐν οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ποιῆσαι προέθετο, ἐνεργείας ἡ τοῦ κόσμου γένεσις ἐδεῖτο δραστικῆς· καὶ διὰ τοῦτο, μηδενὸς ὄντος ἑτέρου πλὴν θεοῦ (πάντα γὰρ ὁμολογεῖται ὑπʼ αὐτοῦ γεγενῆσθαι), τότε ὁ λόγος προελθὼν ἐγίνετο τοῦ κόσμου ποιητής, ὁ καὶ πρότερον ἔνδον νοητῶς ἑτοιμάζων αὐτόν, ὡς διδάσκει ἡμᾶς ὁ προφήτης Σολομὼν ἡνίκα ἡτοίμαζεν τὸν οὐρανόν« λέγων »συμπαρήμην αὐτῷ« καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπʼ οὐρανόν, ἡνίκα ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς, ἤμην παρʼ αὐτῷ ἁρμόζουσα·
entautha men oun histēsin ton logon; meta pleista de hosa metaxy autǭ lelegmena aphistatai men tēs epi tēn sarka ekdochēs, homologei de ton tou theou logon einai ton tauta phēsanta. legei dʼ oun autois rhēmasin pro gar tou ton kosmon einai ēn 〈ho〉 logos en tǭ patri. hote de ho pantokratōr theos panta ta en ouranois kai ta epi tēs gēs poiēsai proetheto, energeias hē tou kosmou genesis edeito drastikēs; kai dia touto, mēdenos ontos heterou plēn theou (panta gar homologeitai hypʼ autou gegenēsthai), tote ho logos proelthōn egineto tou kosmou poiētēs, ho kai proteron endon noētōs hetoimazōn auton, hōs didaskei hēmas ho prophētēs Solomōn hēnika hētoimazen ton ouranon« legōn »symparēmēn autǭ« kai hōs asphaleis etithei pēgas tēs hypʼ ouranon, hēnika ischyra epoiei ta themelia tēs gēs, ēmēn parʼ autǭ harmozousa;
Here, then, he stops the argument; but after very many things said in between, he departs from the interpretation referring to the flesh and confesses that the Word of God is the one who said these things. He says in these very words: “For before the world existed the Word was in the Father. But when Almighty God purposed to make all things in the heavens and on earth, the coming into being of the world needed effective activity; and for this reason, since nothing else existed besides God (for all things are agreed to have come into being by him), then the Word came forth and became the maker of the world, he who before was also preparing it mentally within, as the prophet Solomon teaches us, saying, ‘When he was preparing the heaven, I was present with him,’ and ‘when he set as secure the springs under heaven, when he made strong the foundations of the earth, I was beside him, fitting things together;
Prov 8:27–30 (quotation, high confidence)
Notes and citation
Summary: Elsewhere Marcellus admits that the Word speaks Prov 8:27–30.
- Quotation of Marcellus (see Against Marcellus 2.2.40). Prov 8:27–30. “the” (ὁ) is the editor's supplement.
Notes on the original text
- Digital text corrected (accent slip): ἢμην παρʼ αὐτῷ → ἤμην παρʼ αὐτῷ.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.3.43 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-43
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.44Klostermann
ἐγὼ ἤμην ᾗ προσέχαιρεν«· ἔχαιρεν γὰρ εἰκότως ὁ πατὴρ μετὰ σοφίας καὶ δυνάμεως διὰ τοῦ λόγου πάντα ποιῶν. ταῦτα Μάρκελλος. εἰ δὴ οὖν ἐκ προσώπου τοῦ λόγου εἰρῆσθαι αὐτὰ μόγις ποτὲ ὡμολόγησεν, ἀνάγκη αὐτὸν παραδέξασθαι πᾶσαν τὴν σύμφρασιν τῶν προκειμένων ἐπὶ τὸν αὐτὸν τοῦ θεοῦ λόγον ἀναφέρεσθαι.
egō ēmēn hę̄ prosechairen«; echairen gar eikotōs ho patēr meta sophias kai dynameōs dia tou logou panta poiōn. tauta Markellos. ei dē oun ek prosōpou tou logou eirēsthai auta mogis pote hōmologēsen, anankē auton paradexasthai pasan tēn symphrasin tōn prokeimenōn epi ton auton tou theou logon anapheresthai.
I was the one in whom he rejoiced.’ For the Father rightly rejoiced, making all things through the Word with wisdom and power.” So much Marcellus. If, then, he at last reluctantly confessed that these were said in the person of the Word, he must accept that the whole context of what is set out refers to the same Word of God.
Prov 8:30 (quotation, high confidence)
Notes and citation
Summary: Having admitted the Word speaks, Marcellus must apply the whole passage to him.
- End of the quotation of Marcellus. Prov 8:30.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.44 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-44
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.45Klostermann
ὁ γὰρ εἰπὼν ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ« αὐτὸς ἦν ὁ καὶ τὸ »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« φήσας· ἓν γὰρ καὶ τὸ αὐτὸ πρόσωπον ἀρχομένοις ἡμῖν ἐδείχθη, τὸ πάντα διεξοδεῦον τὰ προκείμενα. αὐτὸς τοιγαροῦν 〈ὁ〉 εἰπὼν »κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« ἐπήγαγεν τὸ »πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με« καὶ τὸ »ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι« καὶ τὸ πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων 〈βουνῶν〉 γεννᾷ με«·
ho gar eipōn hēnika hētoimazen ton ouranon, symparēmēn autǭ« autos ēn ho kai to »kyrios ektisen me archēn hodōn autou eis erga autou« phēsas; hen gar kai to auto prosōpon archomenois hēmin edeichthē, to panta diexodeuon ta prokeimena. autos toigaroun 〈ho〉 eipōn »kyrios ektisen me archēn hodōn autou eis erga autou« epēgagen to »pro tou aiōnos ethemeliōsen me« kai to »en archę̄ pro tou tēn gēn poiēsai« kai to pro tou orē hedrasthēnai, pro de pantōn 〈bounōn〉 genną me«;
For the one who said, “When he was preparing the heaven, I was present with him,” was the one who also said, “The Lord created me as the beginning of his ways for his works”; for one and the same person was shown to us at the beginning, going through all that is set out. He, therefore, who said, “The Lord created me as the beginning of his ways for his works,” added “Before the age he founded me,” and “in the beginning, before he made the earth,” and “before the mountains were settled, and before all hills he begets me”;
Prov 8:22–25 (quotation, high confidence) · Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: One speaker says both “created me” and “I was present with him.”
- Prov 8:22–25, 27. “the” (ὁ) and “hills” are the editor's supplements.
Notes on the original text
- Digital text corrected (accent slip): εἰς ἔργα αὐτοὺ« φήσας → εἰς ἔργα αὐτοῦ« φήσας.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.45 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-45
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.46Klostermann
ὁ αὐτὸς δὲ καὶ τὸ ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ« συνῆψεν καὶ τὰ ἀκόλουθα τούτοις. εἰ δὴ οὖν ὁ λόγος ἦν ὁ ταῦτα φήσας, πῶς ἔνδον ἦν ἐν τῷ θεῷ καί, συναγένητος ὢν τῷ θεῷ ἕν τε καὶ ταὐτὸν ὑπάρχων αὐτῷ, ἐκτίσθαι ἑαυτὸν ἔλεγεν καὶ γεγεννῆσθαι; ἕν γὰρ καὶ 〈ταὐτὸν〉, ὡς ἔφην, ἀπεδείχθη πρόσωπον τὸ πάντα διεξιὸν τὰ προκείμενα.
ho autos de kai to hēnika hētoimazen ton ouranon, symparēmēn autǭ« synēpsen kai ta akoloutha toutois. ei dē oun ho logos ēn ho tauta phēsas, pōs endon ēn en tǭ theǭ kai, synagenētos ōn tǭ theǭ hen te kai tauton hyparchōn autǭ, ektisthai heauton elegen kai gegennēsthai? hen gar kai 〈tauton〉, hōs ephēn, apedeichthē prosōpon to panta diexion ta prokeimena.
and the same joined “When he was preparing the heaven, I was present with him” and what follows. If, then, the Word was the one who said these things, how was he within God and, being co-unbegotten with God and one and the same with him, did he say that he was created and begotten? For one and the same person, as I said, has been shown to go through all that is set out.
Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: A Word one with God and unbegotten could not say he was created and begotten.
- Prov 8:27. “the same” is the editor's supplement.
Notes on the original text
- Digital text corrected (accent slip): εἰ δὴ οὐν ὁ λόγος → εἰ δὴ οὖν ὁ λόγος.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.3.46 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-46
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.47Klostermann
εἰ δὲ καὶ ὀψέ ποτε ὡμολόγησεν ἐκ προσώπου ταῦτα εἰρῆσθαι τοῦ ἐν τῷ θεῷ λόγου, βεβίασται ἄρα αὐτῷ τὰ τῆς εἰς τὴν σάρκα τοῦ σωτῆρος ἀποδόσεως. καὶ πάντα ἀθρόως ἐκεῖνα ἕωλα καὶ μάταια 〈καὶ〉 περιττὰ πεφώραται. εἰ δὲ ἡ σὰρξ ἦν τοῦ σωτῆρος ἡ λέγουσα τὸ κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ« κατὰ τὴν ἀποδοθεῖσαν αὐτῷ ἑρμηνείαν, καὶ εἰ ἡ σὰρξ »πρὸ τοῦ αἰῶνος ἐθεμελιώθη καὶ ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι« (γῆν δηλαδὴ τὴν σάρκα ὡς αὐτῷ ἐδόκει διὰ τὸ εἰρῆσθαι »γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ«), καὶ εἴπερ ἡ σὰρξ ἦν ἡ λέγουσα »πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι, πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με« (διὰ τὸ προγεγεννημένην 〈εἶναι〉 αὐτὴν τῆς τῶν ἀποστόλων ἐκλογῆς ὡς ἐδόκει τῷ σοφωτάτῳ), ἕπεται ἐκ προσώπου τῆς σαρκὸς λέγεσθαι καὶ τὸ ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«.
ei de kai opse pote hōmologēsen ek prosōpou tauta eirēsthai tou en tǭ theǭ logou, bebiastai ara autǭ ta tēs eis tēn sarka tou sōtēros apodoseōs. kai panta athroōs ekeina heōla kai mataia 〈kai〉 peritta pephōratai. ei de hē sarx ēn tou sōtēros hē legousa to kyrios ektisen me archēn hodōn autou eis erga autou« kata tēn apodotheisan autǭ hermēneian, kai ei hē sarx »pro tou aiōnos ethemeliōthē kai en archę̄ pro tou tēn gēn poiēsai« (gēn dēladē tēn sarka hōs autǭ edokei dia to eirēsthai »gē ei kai eis gēn apeleusę̄«), kai eiper hē sarx ēn hē legousa »pro tou tas abyssous poiēsai, pro tou proelthein tas pēgas tōn hydatōn, pro tou orē hedrasthēnai, pro de pantōn bounōn genną me« (dia to progegennēmenēn 〈einai〉 autēn tēs tōn apostolōn eklogēs hōs edokei tǭ sophōtatǭ), hepetai ek prosōpou tēs sarkos legesthai kai to hēnika hētoimazen ton ouranon, symparēmēn autǭ«.
And if even at last he confessed that these were said in the person of the Word in God, his rendering referring them to the Saviour's flesh was forced, and all those things together are caught out as stale and vain and superfluous. But if it was the Saviour's flesh that said “The Lord created me as the beginning of his ways for his works,” according to the interpretation he gave, and if the flesh “was founded before the age, and in the beginning before he made the earth” (earth clearly being the flesh, as he thought, because it was said, “Earth you are, and to earth you shall go”), and if it was the flesh that said “before he made the depths, before the springs of the waters came forth, before the mountains were settled, and before all hills he begets me” (because it was begotten before the choice of the apostles, as the most wise man thought), it follows that “When he was preparing the heaven, I was present with him” too was said in the person of the flesh.
Prov 8:22–25 (quotation, high confidence) · Prov 8:27 (quotation, high confidence) · Gen 3:19 (quotation, high confidence)
Notes and citation
Summary: If the flesh speaks Prov 8:22–25, it must also say it was present when the heavens were made.
- Prov 8:22–25, 27; Gen 3:19. “and” and “was” are the editor's supplements.
Notes on the original text
- Digital text corrected (page-break mark; stop for comma): ἀποδόσεως. | καὶ → ἀποδόσεως. καὶ; ἑρμηνείαν. καὶ εἰ ἡ σὰρξ → ἑρμηνείαν, καὶ εἰ ἡ σὰρξ.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.3.47 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-47
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.48Klostermann
ἀλλʼ οὐκ ἄν τις μὴ τῶν φρενῶν ἐκστὰς ταύτῃ ποτὲ συνθοῖτο τῇ ἑρμηνείᾳ· ἀντιφθέγξεται γὰρ αὐτῷ μέγα βοήσας ὁ τῆς ἀληθείας λόγος, ἐπιδεικνὺς τίς ποτε ἦν ὁ ταῦτα διεξιών.
allʼ ouk an tis mē tōn phrenōn ekstas tautę̄ pote synthoito tę̄ hermēneią; antiphthenxetai gar autǭ mega boēsas ho tēs alētheias logos, epideiknys tis pote ēn ho tauta diexiōn.
But no one not out of his mind would ever agree to this interpretation; for the word of truth will speak against him with a great cry, showing who it was that went through these things.
Notes and citation
Summary: No sane person would make the flesh present at creation.
Cite (SBL): Eusebius, Eccl. theol. 3.3.48 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-48). (abbreviation not yet checked)
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.49Klostermann
ὡς δʼ οὖν ἕτερος ἦν ὁ ἐκ τοῦ θεοῦ γεγεννημένος μονογενὴς υἱός, ζῶν καὶ ὑφεστώς, ὢν καὶ πρὸ τῆς τῶν γενητῶν ἁπάντων συστάσεως, ὅδε παρίστησιν αὐτὸς διʼ ὧν ἑξῆς ἐπάγει λέγων »ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«· συνῆν γὰρ καὶ παρῆν 〈αὐ〉τῷ πρὶν καὶ γενέσθαι τὸν οὐρανὸν καὶ τὰ ἐπέκεινα οὐρανοῦ τά τε ἐν οὐρανῷ πάντα. τοῦτο γοῦν ᾐνίττετο διὰ τοῦ φάναι »ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«.
hōs dʼ oun heteros ēn ho ek tou theou gegennēmenos monogenēs huios, zōn kai hyphestōs, ōn kai pro tēs tōn genētōn hapantōn systaseōs, hode paristēsin autos diʼ hōn hexēs epagei legōn »hēnika hētoimazen ton ouranon, symparēmēn autǭ«; synēn gar kai parēn 〈au〉tǭ prin kai genesthai ton ouranon kai ta epekeina ouranou ta te en ouranǭ panta. touto goun ę̄nitteto dia tou phanai »hēnika hētoimazen ton ouranon, symparēmēn autǭ«.
That the only-begotten Son begotten from God was another, living and subsisting, existing even before the founding of all created things, he himself shows by what he adds next, saying, “When he was preparing the heaven, I was present with him”; for he was with him and beside him even before the heaven came into being and the things beyond heaven and all the things in heaven. This, at any rate, he hinted at by saying, “When he was preparing the heaven, I was present with him.”
Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: Prov 8:27 shows the living Son present with the Father before heaven existed.
- Prov 8:27. “him” (αὐ-) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.49 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-49
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.50Klostermann
πῶς δὲ ἡτοίμαζεν ὁ θεὸς ἢ πρὶν γενέσθαι αὐτὸν νομοθετῶν καὶ διατυπούμενος ὃν ἔδει τρόπον αὐτὸν συστῆναι; ὁ μὲν οὖν πατὴρ διετύπου καὶ ἡτοίμαζεν, διανοούμενος ὅπως ἐχρῆν συστῆναι τὸν τοσοῦτον οὐρανόν, ὅσου τε μεγέθους ἐδεῖτο καὶ ὁποίου σχήματος μέτρων τε καὶ μερῶν ὁπόσων, τῶν μελλόντων εἴσω τε αὐτοῦ περιέχεσθαι χάριν, καὶ τῶν ἐκτὸς ἔσεσθαι αὐτοῦ, τῶν τε ἐν αὐτῷ τὸν δρόμον ποιησομένων ἕνεκα· ὁ δὲ τοῖς τοῦ πατρὸς λογισμοῖς ἐνατενίζων καὶ μόνος ἐποπτεύων τὰ ἐν αὐτῷ βάθη, διʼ ἔργων ἐχώρει τοῖς τοῦ πατρὸς ἐξυπηρετούμενος νεύμασιν.
pōs de hētoimazen ho theos ē prin genesthai auton nomothetōn kai diatypoumenos hon edei tropon auton systēnai? ho men oun patēr dietypou kai hētoimazen, dianooumenos hopōs echrēn systēnai ton tosouton ouranon, hosou te megethous edeito kai hopoiou schēmatos metrōn te kai merōn hoposōn, tōn mellontōn eisō te autou periechesthai charin, kai tōn ektos esesthai autou, tōn te en autǭ ton dromon poiēsomenōn heneka; ho de tois tou patros logismois enatenizōn kai monos epopteuōn ta en autǭ bathē, diʼ ergōn echōrei tois tou patros exypēretoumenos neumasin.
And how did God prepare the heaven, unless by legislating and designing, before it came into being, the way it was to be established? The Father, then, designed and prepared, thinking out how so great a heaven was to be established, what size it needed and what shape, and how many measures and parts, for the sake of the things to be contained within it, and of those that would be outside it, and of those that would run their course in it; and the Son, gazing on the Father's reasonings and alone beholding the depths in him, went forward to works, serving the Father's nods.
1 Cor 2:10 (echo, low confidence)
Notes and citation
Summary: The Father designed heaven; the Son, seeing his plans, carried them out.
- 1 Cor 2:10.
Notes on the original text
- Digital text corrected (stop for comma): τὰ ἐν αὐτῷ βάθη. διʼ → τὰ ἐν αὐτῷ βάθη, διʼ.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.3.50 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-50
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.51Klostermann
διὸ λέλεκταί που »αἰνεῖτε τὸν κύριον ἐκ τῶν οὐρανῶν, αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις.
dio lelektai pou »aineite ton kyrion ek tōn ouranōn, aineite auton en tois hypsistois.
Therefore it is said somewhere: “Praise the Lord from the heavens, praise him in the highest.
Ps 148:1 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes Psalm 148.
- Ps 148:1.
Cite (SBL): Eusebius, Eccl. theol. 3.3.51 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-51
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.52Klostermann
αἰνεῖτε αὐτόν, πάντες οἱ ἄγγελοι αὐτοῦ· αἰνεῖτε αὐτόν, πᾶσαι αἱ δυνάμεις αὐτοῦ. αἰνεῖτε αὐτόν, ἥλιος καὶ σελήνη· αἰνεῖτε αὐτόν, πάντα τὰ ἄστρα καὶ τὸ φῶς. αἰνεῖτε αὐτόν, οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ τὰ ὕδατα τὰ ὑπεράνω τῶν οὐρανῶν. αἰνεσάτωσαν τὸ ὄνομα κυρίου· ὅτι αὐτὸς εἶπεν καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν«.
aineite auton, pantes hoi angeloi autou; aineite auton, pasai hai dynameis autou. aineite auton, hēlios kai selēnē; aineite auton, panta ta astra kai to phōs. aineite auton, hoi ouranoi tōn ouranōn, kai ta hydata ta hyperanō tōn ouranōn. ainesatōsan to onoma kyriou; hoti autos eipen kai egenēthēsan, autos eneteilato kai ektisthēsan«.
Praise him, all his angels; praise him, all his powers. Praise him, sun and moon; praise him, all stars and light. Praise him, heavens of heavens, and the waters above the heavens. Let them praise the name of the Lord; for he spoke and they came into being, he commanded and they were created.”
Ps 148:2–5 (quotation, high confidence)
Notes and citation
Summary: Psalm 148 calls on all heavenly things, created by God's command, to praise him.
- Ps 148:2–5 (LXX).
Notes on the original text
- Digital text corrected (page-break mark): ἐγενήθησαν, | αὐτὸς → ἐγενήθησαν, αὐτὸς.
Cite (SBL): Eusebius, Eccl. theol. 3.3.52 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-52
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.53Klostermann
πλὴν ἀλλὰ καὶ πρὶν γενέσθαι αὐτὸν τὸν οὐρανὸν καὶ τὰ ἐπέκεινα οὐρανοῦ τά τε ἐν οὐρανῷ πάντα (ἐξ ἑνὸς γὰρ τὰ πάντα περιληπτικῶς δεδήλωται) ἦν ὁ υἱὸς τοῦ θεοῦ, καὶ τῷ πατρὶ παρῆν τε καὶ συνῆν ἔτι βουλευομένῳ περὶ τῆς τούτων ἁπάντων συστάσεως. διό φησιν »ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«. εἶθʼ ὡς ἀγαθὸς γραφεὺς τὰς ἀρχετύπους ἰδέας ἐκ τῶν πατρικῶν λογισμῶν ἀπολαμβάνων ἐπὶ τὰς τῶν ἔργων μετέφερεν οὐσίας, τοιαῦτα ζωοπλαστῶν καὶ ὑφιστάμενος, ὁποῖα τῇ τοῦ πατρὸς διανοίᾳ προϋποκείμενα ἑώρα.
plēn alla kai prin genesthai auton ton ouranon kai ta epekeina ouranou ta te en ouranǭ panta (ex henos gar ta panta perilēptikōs dedēlōtai) ēn ho huios tou theou, kai tǭ patri parēn te kai synēn eti bouleuomenǭ peri tēs toutōn hapantōn systaseōs. dio phēsin »hēnika hētoimazen ton ouranon, symparēmēn autǭ«. eithʼ hōs agathos grapheus tas archetypous ideas ek tōn patrikōn logismōn apolambanōn epi tas tōn ergōn metepheren ousias, toiauta zōoplastōn kai hyphistamenos, hopoia tę̄ tou patros dianoią proÿpokeimena heōra.
But even before the heaven itself and the things beyond heaven and all the things in heaven came into being (for all are signified comprehensively by one), the Son of God existed, and was present and with the Father while he was still deliberating about the founding of all these. Therefore he says, “When he was preparing the heaven, I was present with him.” Then, like a good painter, taking the archetypal ideas from the Father's reasonings, he transferred them to the substances of the works, forming and making to subsist such things as he saw lying beforehand in the Father's mind.
Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: The Son, present at the Father's planning, made creation like a painter from the Father's ideas.
- Prov 8:27.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.3.53 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-53). (abbreviation not yet checked)
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.54Klostermann
τούτων δʼ αὐτὸς γένοιτʼ ἂν μάρτυς ἀξιόχρεως, ἐν Εὐαγγελίοις ὧδε διδάσκων· »ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφʼ ἑαυτοῦ οὐδέν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ.
toutōn dʼ autos genoitʼ an martys axiochreōs, en Euangeliois hōde didaskōn; »amēn amēn legō hymin, ou dynatai ho huios poiein aphʼ heautou ouden, ean mē ti blepę̄ ton patera poiounta; ha gar an ekeinos poię̄, tauta kai ho huios homoiōs poiei.
He himself would be a worthy witness of these things, teaching thus in the Gospels: “Truly, truly, I say to you, the Son can do nothing of himself, unless he sees the Father doing something; for whatever he does, these the Son also does likewise.
John 5:19 (quotation, high confidence)
Notes and citation
Summary: The Son does only what he sees the Father doing.
- John 5:19.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.3.54 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-54
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.55Klostermann
ὁ γὰρ πατὴρ φιλεῖ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ«. ἔνθα τις εἰκότως ζητήσειεν ἂν πῶς τὰ ἅπαξ ὑπὸ τοῦ πατρὸς γεγονότα ὁ υἱὸς αὖθις ποιεῖ; ἐπελύσατο δʼ αὐτὸς τὸν λόγον εἰπὼν »ἃ γὰρ ἂν ὁ πατὴρ ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ«.
ho gar patēr philei ton huion kai panta deiknysin autǭ ha autos poiei«. entha tis eikotōs zētēseien an pōs ta hapax hypo tou patros gegonota ho huios authis poiei? epelysato dʼ autos ton logon eipōn »ha gar an ho patēr poię̄, tauta kai ho huios homoiōs poiei«.
For the Father loves the Son and shows him all that he himself does.” Here one might rightly ask how the Son makes again what has once been made by the Father. He himself resolved the question, saying, “For whatever the Father does, these the Son also does likewise.”
John 5:20 (quotation, high confidence) · John 5:19 (quotation, high confidence)
Notes and citation
Summary: The Son does the Father's works “likewise.”
- John 5:20, 19.
Notes on the original text
- Digital text corrected (accent slip; stop for comma): υἱὸς αὐθις ποιεῖ → υἱὸς αὖθις ποιεῖ; ἃ γὰρ ἂν ὁ πατὴρ ποιῇ. ταῦτα → ἃ γὰρ ἂν ὁ πατὴρ ποιῇ, ταῦτα.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.3.55 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-55
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.56Klostermann
οὐκοῦν ὁμοιώματα τυγχάνει τὰ πρὸς τοῦ υἱοῦ γιγνόμενα ἔργων ἀρχετύπων ἐν ἀπορρήτοις τοῦ πατρὸς λογισμοῖς προϋφισταμένων, ἃ δὴ βλέπων ἀτενὲς ἐν τῇ τοῦ πατρὸς διανοίᾳ ὁ υἱὸς μιμήματα ὧν ἑώρα ἐποίει. τὸ δʼ ἐποπτεύειν αὐτὸν τὰ τοῦ πατρὸς βάθη τῆς πατρικῆς ἀγάπης ἔργον εἶναι παρίστη διασαφῶν ἑξῆς καὶ λέγων »ὁ γὰρ πατὴρ φιλεῖ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ«. δεικνύντος ἄρα τοῦ πατρὸς τὰ ἑαυτοῦ κρύφια θεωρῶν ὁ υἱὸς διʼ ἔργων ὑφίστη τὰ τῆς πατρικῆς βουλῆς ἔργα. οὕτως οὖν συνὼν τῷ πατρὶ καὶ συμπαρὼν αὐτῷ προετοιμάζοντι τὸν οὐρανὸν καὶ τὰ ἐπʼ αὐτῷ τοῦτʼ ἐδίδασκε λέγων »ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«.
oukoun homoiōmata tynchanei ta pros tou huiou gignomena ergōn archetypōn en aporrētois tou patros logismois proÿphistamenōn, ha dē blepōn atenes en tę̄ tou patros dianoią ho huios mimēmata hōn heōra epoiei. to dʼ epopteuein auton ta tou patros bathē tēs patrikēs agapēs ergon einai paristē diasaphōn hexēs kai legōn »ho gar patēr philei ton huion kai panta deiknysin autǭ ha autos poiei«. deiknyntos ara tou patros ta heautou kryphia theōrōn ho huios diʼ ergōn hyphistē ta tēs patrikēs boulēs erga. houtōs oun synōn tǭ patri kai symparōn autǭ proetoimazonti ton ouranon kai ta epʼ autǭ toutʼ edidaske legōn »hēnika hētoimazen ton ouranon, symparēmēn autǭ«.
So the things done by the Son are likenesses of archetypal works pre-existing in the Father's unspeakable reasonings, which the Son, seeing intently in the Father's mind, made as imitations of what he saw. And that his beholding the Father's depths is the work of the Father's love he shows, making it clear next and saying, “For the Father loves the Son and shows him all that he himself does.” So, as the Father shows, the Son, contemplating his secret things, made the works of the Father's will subsist through deeds. Thus, being with the Father and present with him as he prepared beforehand the heaven and the things on it, he taught this, saying, “When he was preparing the heaven, I was present with him.”
John 5:20 (quotation, high confidence) · Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: The Son made creation by imitating the archetypes the Father lovingly showed him.
- John 5:20; Prov 8:27.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.3.56 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-56
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.57Klostermann
ἔχαιρέν τε ὁ πατὴρ πρὶν ἢ καὶ τὸν κόσμον γενέσθαι, εἰς αὐτὸν ἀφορῶν τὸν ἑαυτοῦ μονογενῆ υἱὸν καὶ ὥσπερ ἐν εἰκόνι ἑαυτὸν ἐνοπτριζόμενος ἐν αὐτῷ· διό φησιν ἡ σοφία »ἐγὼ ἤμην ᾗ προσέχαιρεν καθʼ ἡμέραν«. ἀλλὰ καὶ ὁ υἱὸς εὐφροσύνης ἐπληροῦτο γανύμενος ἐπὶ τῇ τοῦ πατρὸς θέᾳ· τοῦτο γοῦν αὐτὸς διδάσκει λέγων »ηὐφραινόμην δὲ ἐνώπιον αὐτοῦ ἐν παντὶ καιρῷ, ὅτε ηὐφραίνετο τὴν οἰκουμένην συντελέσας«,
echairen te ho patēr prin ē kai ton kosmon genesthai, eis auton aphorōn ton heautou monogenē huion kai hōsper en eikoni heauton enoptrizomenos en autǭ; dio phēsin hē sophia »egō ēmēn hę̄ prosechairen kathʼ hēmeran«. alla kai ho huios euphrosynēs eplērouto ganymenos epi tę̄ tou patros theą; touto goun autos didaskei legōn »ēuphrainomēn de enōpion autou en panti kairǭ, hote ēuphraineto tēn oikoumenēn syntelesas«,
And the Father rejoiced even before the world came into being, looking upon his only-begotten Son and seeing himself mirrored in him as in an image; therefore Wisdom says, “I was the one in whom he rejoiced daily.” And the Son too was filled with gladness, delighting in the sight of the Father; this at any rate he himself teaches, saying, “And I was glad before him at every time, when he rejoiced at having completed the world,”
Prov 8:30–31 (quotation, high confidence)
Notes and citation
Summary: Father and Son rejoiced in each other before the world existed.
- Prov 8:30–31 (LXX).
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.3.57 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-57
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.58Klostermann
οἰκουμένης ἐνταῦθα νοουμένης τῆς τῶν γενητῶν ἁπάντων συμπληρώσεως, ἧς ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι διὰ τοῦ υἱοῦ προαγομένης ὁ τῶν ἁπάντων ηὐφραίνετο θεός. ὁ μὲν οὖν ἀληθὴς λόγος, ὡς ἐν βραχέσιν καὶ ἐν ἐπιτόμῳ διηγήσει παριστάμενος ἐκ τῆς θείας γραφῆς, τοιοῦτός τις ἂν εἴη. ὁ δʼ ἄνωθεν κάτω φερόμενος ἐπὶ τὴν σάρκα τοῦ σωτῆρος ἡμῶν τὴν διάνοιαν ἐξώκειλεν παρατρέπων καὶ παρερμηνεύων τὸν ἀληθῆ νοῦν τῆς θεοπνεύστου γραφῆς.
oikoumenēs entautha nooumenēs tēs tōn genētōn hapantōn symplērōseōs, hēs ek tou mē ontos eis to einai dia tou huiou proagomenēs ho tōn hapantōn ēuphraineto theos. ho men oun alēthēs logos, hōs en brachesin kai en epitomǭ diēgēsei paristamenos ek tēs theias graphēs, toioutos tis an eiē. ho dʼ anōthen katō pheromenos epi tēn sarka tou sōtēros hēmōn tēn dianoian exōkeilen paratrepōn kai parermēneuōn ton alēthē noun tēs theopneustou graphēs.
the “world” here meaning the completion of all created things, at which, as it was brought from non-being into being through the Son, the God of all rejoiced. Such, then, would be the true account, set out from divine Scripture briefly and in a summary narrative. But he, borne from above downward, has run his mind aground on the flesh of our Saviour, turning aside and misinterpreting the true sense of inspired Scripture.
Notes and citation
Summary: The true sense concerns creation through the Son; Marcellus misreads it of the flesh.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.58 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-58
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.59Klostermann
ἀλλὰ καὶ ἐπὶ τὸν λόγον μεταβὰς αὐτὸν εἶναί φησιν τὸν ἔνδον ἐν τῷ πατρὶ ὡς ἐν διαλογισμῷ καὶ ἐνθυμήσει τὸν οὐρανὸν ἡτοιμακότα.
alla kai epi ton logon metabas auton einai phēsin ton endon en tǭ patri hōs en dialogismǭ kai enthymēsei ton ouranon hētoimakota.
But passing to the Word, he says that it is he who was within the Father, preparing the heaven as in reasoning and thought.
Notes and citation
Summary: Marcellus says the Word prepared heaven within the Father as his thought.
Topics: Christology, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.3.59 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-59
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.60Klostermann
ἔλεγεν γοῦν αὐτοῖς ῥήμασιν· πρὸ γὰρ τοῦ τὸν κόσμον ποιῆσαι ἦν ὁ λόγος ἐν τῷ πατρί. ὅτε δὲ ὁ παντοκράτωρ θεὸς πάντα τὰ ἐν οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ποιῆσαι προέθετο, ἐνεργείας ἡ τοῦ κόσμου γένεσις ἐδεῖτο δραστικῆς· καὶ διὰ τοῦτο, μηδενὸς ὄντος ἑτέρου πλὴν θεοῦ (πάντα γὰρ ὁμολογεῖται ὑπʼ αὐτοῦ γεγενῆσθαι), τότε ὁ λόγος προελθὼν ἐγίνετο ποιητὴς τοῦ κόσμου, 〈ὁ〉 καὶ πρότερον ἔνδον νοητῶς ἑτοιμάζων αὐτόν, ὡς διδάσκει ἡμᾶς ὁ προφήτης Σολομὼν »ἡνίκα ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ« λέγων.
elegen goun autois rhēmasin; pro gar tou ton kosmon poiēsai ēn ho logos en tǭ patri. hote de ho pantokratōr theos panta ta en ouranois kai ta epi tēs gēs poiēsai proetheto, energeias hē tou kosmou genesis edeito drastikēs; kai dia touto, mēdenos ontos heterou plēn theou (panta gar homologeitai hypʼ autou gegenēsthai), tote ho logos proelthōn egineto poiētēs tou kosmou, 〈ho〉 kai proteron endon noētōs hetoimazōn auton, hōs didaskei hēmas ho prophētēs Solomōn »hēnika hētoimazen ton ouranon, symparēmēn autǭ« legōn.
He said, at any rate, in these very words: “For before making the world the Word was in the Father. But when Almighty God purposed to make all things in the heavens and on earth, the coming into being of the world needed effective activity; and for this reason, since nothing else existed besides God (for all things are agreed to have come into being by him), then the Word came forth and became maker of the world, he who before was also preparing it mentally within, as the prophet Solomon teaches us, saying, ‘When he was preparing the heaven, I was present with him.’”
Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: Eusebius again quotes Marcellus on the Word preparing the world within God.
- Quotation of Marcellus (see 3.3.43). Prov 8:27. “he who” (ὁ) is the editor's supplement.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.3.60 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-60
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.61Klostermann
ἐν οἷς προσήκει ἐπισκέψασθαι τίνα τρόπον ἐθελοκωφῶν τοῦ μὲν »συμπαρήμην« οὐκ ἀκούει, ὃ σημαίνει διαρρήδην παρουσίαν τοῦ υἱοῦ 〈σὺν〉 τῷ πατρί, ἀποφαίνεται δὲ τῇ γραφῇ ἐναντίως μηδένα εἶναι ἕτερον πλὴν τοῦ θεοῦ πρὶν γενέσθαι τὰ γενόμενα· καὶ οὐκ ἔφριξεν ταύτην ἀφεὶς τὴν φωνήν, ἀρνητικὴν οὖσαν τοῦ υἱοῦ, οὐδὲ τὴν θείαν γραφὴν ἐδυσωπήθη μαρτυροῦσαν πρὸ τῆς τοῦ οὐρανοῦ κτίσεως μόνον αὐτὸν συμπαρεῖναι τῷ πατρί. »ἡνίκα« γάρ φησιν »ἡτοίμαζεν τὸν οὐρανόν, συμπαρήμην αὐτῷ«.
en hois prosēkei episkepsasthai tina tropon ethelokōphōn tou men »symparēmēn« ouk akouei, ho sēmainei diarrēdēn parousian tou huiou 〈syn〉 tǭ patri, apophainetai de tę̄ graphę̄ enantiōs mēdena einai heteron plēn tou theou prin genesthai ta genomena; kai ouk ephrixen tautēn apheis tēn phōnēn, arnētikēn ousan tou huiou, oude tēn theian graphēn edysōpēthē martyrousan pro tēs tou ouranou ktiseōs monon auton sympareinai tǭ patri. »hēnika« gar phēsin »hētoimazen ton ouranon, symparēmēn autǭ«.
Here one must consider how, willfully deaf, he does not hear “I was present with,” which expressly signifies the Son's presence with the Father, but declares, against Scripture, that there was no other besides God before created things came into being; and he did not shudder at letting out this word, which denies the Son, nor was he shamed by divine Scripture testifying that before the creation of heaven he alone was present with the Father. For “when he was preparing the heaven,” it says, “I was present with him.”
Prov 8:27 (quotation, high confidence)
Notes and citation
Summary: “I was present with him” shows the Son with the Father before creation, against Marcellus.
- Prov 8:27. “with” (σὺν) is the editor's supplement.
Topics: Christology
Cite (SBL): Eusebius, Eccl. theol. 3.3.61 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-61
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.62Klostermann
ἡ γὰρ σὺν πρόθεσις τῷ παρεῖναι προσκειμένη τὴν κατὰ τὸ αὐτὸ σὺν ἑτέρῳ παρουσίαν δηλοῖ. οὐχ ἁπλῶς οὖν παρεῖναι, ἀλλὰ συμπαρεῖναι ἑαυτὸν τῷ πατρὶ διδάσκει. καὶ ὁ πατὴρ δὲ οὐχ ἁπλῶς ἔχαιρεν, ἀλλὰ προσέχαιρεν τῇ παρουσίᾳ τοῦ υἱοῦ· διό φησιν »ἐγὼ ἤμην ᾗ προσέχαιρεν καθʼ ἡμέραν«.
hē gar syn prothesis tǭ pareinai proskeimenē tēn kata to auto syn heterǭ parousian dēloi. ouch haplōs oun pareinai, alla sympareinai heauton tǭ patri didaskei. kai ho patēr de ouch haplōs echairen, alla prosechairen tę̄ parousią tou huiou; dio phēsin »egō ēmēn hę̄ prosechairen kathʼ hēmeran«.
For the preposition “with” added to “being present” shows presence together with another. So he teaches not that he was simply present, but that he was present with the Father. And the Father did not simply rejoice, but rejoiced at the Son's presence; therefore he says, “I was the one in whom he rejoiced daily.”
Prov 8:27 (quotation, high confidence) · Prov 8:30 (quotation, high confidence)
Notes and citation
Summary: The prefix “with” and “rejoiced in me” show two persons present together.
- Prov 8:27, 30 (συμπαρήμην, προσέχαιρεν).
Topics: Christology, Trinity
Cite (SBL): Eusebius, Eccl. theol. 3.3.62 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-62
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.63Klostermann
τὸ δὲ καὶ εὐφραίνεσθαι αὐτὸν ἐνώπιον τοῦ πατρὸς πῶς ἂν ἁρμόσειεν μὴ ὑφεστῶτι λόγῳ, ἐν αὐτῷ δὲ τῷ θεῷ ὄντι καὶ σημαντικῶς ἐνεργοῦντι, ἄντικρυς τοῦ εὐφραίνεσθαι καὶ τοῦ »ἐνώπιον αὐτοῦ« τὴν ὑπόστασιν αὐτοῦ παριστώντων. ἀλλὰ τούτων Μάρκελλος οὐδένα λόγον ποιησάμενος ἀθετεῖ μὲν τὸν υἱόν, λόγον δέ φησιν ἔνδον ὄντα ἐν τῷ θεῷ ποτὲ μὲν ἐνεργείᾳ δραστικῇ προϊέναι, ποτὲ δὲ ἔνδον εἶναι ἐν αὐτῷ μὴ ἐνεργοῦντα· καὶ οὐχ ὁρᾷ ὅτι τὸ λέγειν εἶναί τι ἐντὸς καὶ ἐκτὸς τοῦ θεοῦ σύνθετόν τι ὑποτίθεται καὶ σωματικὸν πάθος, ὅπερ οὐ θέμις ἐπὶ τῆς ἀγενήτου καὶ ἀσωμάτου φύσεως παραδέχεσθαι.
to de kai euphrainesthai auton enōpion tou patros pōs an harmoseien mē hyphestōti logǭ, en autǭ de tǭ theǭ onti kai sēmantikōs energounti, antikrys tou euphrainesthai kai tou »enōpion autou« tēn hypostasin autou paristōntōn. alla toutōn Markellos oudena logon poiēsamenos athetei men ton huion, logon de phēsin endon onta en tǭ theǭ pote men energeią drastikę̄ proïenai, pote de endon einai en autǭ mē energounta; kai ouch horą hoti to legein einai ti entos kai ektos tou theou syntheton ti hypotithetai kai sōmatikon pathos, hoper ou themis epi tēs agenētou kai asōmatou physeōs paradechesthai.
And how would being glad before the Father fit a Word that does not subsist, but is in God himself and acts by signifying, when “being glad” and “before him” openly show his hypostasis? But Marcellus, taking no account of these, rejects the Son, and says that the Word, being within God, at one time goes forth by effective activity, at another is within him not acting; and he does not see that to say there is something within and outside God supposes something composite and a bodily experience, which it is not right to accept in the unbegotten and bodiless nature.
Prov 8:30 (quotation, high confidence)
Notes and citation
Summary: “Glad before him” shows the Son's hypostasis; inside and outside imply a body in God.
- Prov 8:30.
Notes on the original text
- Digital text corrected (page-break mark): τὸ λέγειν | εἶναί → τὸ λέγειν εἶναί.
Topics: Christology, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.3.63 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-63
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.64Klostermann
πῶς δὲ καὶ προελθὼν ὁ λόγος ἐγίνετο τοῦ κόσμου ποιητής; πότερα γλώττῃ καὶ φωνῇ, 〈ἢ〉 πάντως δήπου καὶ διαλέκτῳ χρησαμένου τοῦ θεοῦ; καὶ τίνι ἂν διελέχθη μηδενὸς ἑτέρου συνόντος αὐτῷ; τίνι δʼ ἂν καὶ ὡμίλησεν μὴ παρόντος τινός; ἀλλʼ αὐτὸς ἑαυτῷ προσωμίλει φωνῇ καὶ διαλέκτῳ χρώμενος, ὡς καὶ τὸν λόγον ἐξ αὐτοῦ προελθεῖν;
pōs de kai proelthōn ho logos egineto tou kosmou poiētēs? potera glōttę̄ kai phōnę̄, 〈ē〉 pantōs dēpou kai dialektǭ chrēsamenou tou theou? kai tini an dielechthē mēdenos heterou synontos autǭ? tini dʼ an kai hōmilēsen mē parontos tinos? allʼ autos heautǭ prosōmilei phōnę̄ kai dialektǭ chrōmenos, hōs kai ton logon ex autou proelthein?
And how did the Word, going forth, become maker of the world? With tongue and voice, or surely with God using speech? And to whom would he have spoken, when no one else was with him? With whom would he have conversed, when no one was present? Did he converse with himself, using voice and speech, so that the Word went forth from him?
Notes and citation
Summary: If the Word was a spoken word, to whom did God speak before creation?
- “or” (ἢ) is the editor's supplement.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.3.64 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-64
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.65Klostermann
καὶ πῶς οὐχὶ καὶ ἔνδον ὄντος ἐν αὐτῷ τοῦ λόγου δραστικῇ δυνάμει ταῦθʼ ἅπερ ἐβούλετο συνίστη, ἐπεὶ καὶ παρὰ ἀνθρώποις οἱ πλεῖστοι τῶν δημιουργῶν καὶ σιωπῶντες τὰ ἑαυτῶν ἐκτελοῦσιν ἔργα, καὶ μάλιστα ὅτε μηδεὶς αὐτοῖς πάρεστι δημιουργοῦσιν; τί οὖν ἐκώλυεν καὶ τὸν θεὸν οὕτω πως τὰ πάντα συστήσασθαι, ἔχοντα ἐν αὐτῷ τὸν λόγον; ὁ δὲ καὶ ὑποτίθεται εἰκόνα ἀνδριαντοποιοῦ ἑαυτῷ προσδιαλεγομένου καὶ πρὸς ἑαυτὸν φάσκοντος· ἄγε ποιήσωμεν, ἄγε πλάσωμεν ἀνδριάντα· οὕτω γάρ φησιν καὶ τὸν τῶν ὅλων δεσπότην θεὸν πρὸς ἑαυτὸν εἰρηκέναι τὸ »ποιήσωμεν ἄνθρωπον«, ὡς πολλάκις ἤδη παρέστη διὰ τῶν ἔμπροσθεν, διʼ ὧν οἶμαι τὴν εἰς τὸν υἱὸν τοῦ θεοῦ ἄρνησιν αὐτοῦ γεγυμνῶσθαι.
kai pōs ouchi kai endon ontos en autǭ tou logou drastikę̄ dynamei tauthʼ haper ebouleto synistē, epei kai para anthrōpois hoi pleistoi tōn dēmiourgōn kai siōpōntes ta heautōn ektelousin erga, kai malista hote mēdeis autois paresti dēmiourgousin? ti oun ekōlyen kai ton theon houtō pōs ta panta systēsasthai, echonta en autǭ ton logon? ho de kai hypotithetai eikona andriantopoiou heautǭ prosdialegomenou kai pros heauton phaskontos; age poiēsōmen, age plasōmen andrianta; houtō gar phēsin kai ton tōn holōn despotēn theon pros heauton eirēkenai to »poiēsōmen anthrōpon«, hōs pollakis ēdē parestē dia tōn emprosthen, diʼ hōn oimai tēn eis ton huion tou theou arnēsin autou gegymnōsthai.
And why did he not, while the Word was within him, establish by effective power what he wished, since among men too most craftsmen complete their works in silence, especially when no one is present while they work? What then prevented God from establishing all things in some such way, having the Word in himself? But he even supposes the image of a sculptor conversing with himself and saying to himself, Come, let us make, come, let us mould a statue; for so, he says, the Master of all, God, said to himself, “Let us make man,” as has often been shown already, by which, I think, his denial of the Son of God has been laid bare.
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Craftsmen work silently; Marcellus's sculptor image lays bare his denial of the Son.
- Gen 1:26.
Topics: Christology, Heresy
Cite (SBL): Eusebius, Eccl. theol. 3.3.65 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-65
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.3.66Klostermann
τὸ μὲν γὰρ αὐτὸν πρὸς ἑαυτὸν διαλέγεσθαι τὸν θεὸν ἔνδον ἔχοντα τὸν ἑαυτοῦ λόγον φάσκειν Ἰουδαϊκοῦ τινος εἴη ἂν φρονήματος· τὸ δὲ αὐτὸν εἶναι τοῦ ἐν αὐτῷ λόγου πατέρα, καὶ υἱὸν αὐτοῦ τὸν ἐν αὐτῷ λόγον, τῆς Σαβελλίου κακοδοξίας ἦν γνώρισμα·
to men gar auton pros heauton dialegesthai ton theon endon echonta ton heautou logon phaskein Ioudaïkou tinos eiē an phronēmatos; to de auton einai tou en autǭ logou patera, kai huion autou ton en autǭ logon, tēs Sabelliou kakodoxias ēn gnōrisma;
For to say that God converses with himself, having his own Word within, would belong to a Jewish way of thinking; and to say that he himself is father of the Word in him, and the Word in him his son, was the mark of Sabellius's wrong opinion;
Notes and citation
Summary: Marcellus's view is either Jewish or Sabellian.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.3.66 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-3-66
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
preface 3, chapter 4
3.4.1Klostermann
ὡς αὖ πάλιν καὶ τὸ λέγειν τὰ τρία 〈ἓν〉 εἶναι, τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα, Σαβελλίου γὰρ καὶ τοῦτο. ὃ δὴ καὶ αὐτὸ Μάρκελλος ὧδέ πη γράφων ἀπεφαίνετο ἀδύνατον γὰρ τρεῖς ὑποστάσεις οὔσας ἑνοῦσθαι μονάδι, εἰ μὴ πρότερον ἡ τριὰς τὴν ἀρχὴν ἀπὸ μονάδος ἔχοι. ἐκεῖνα γὰρ ἀνακεφαλαιοῦσθαι ἔφησεν μονάδι ὁ ἱερὸς Παῦλος. ἅ μηδὲν τῇ ἑνότητι τῷ θεῷ διαφέρει· ἑνότητι γὰρ ὁ λόγος καὶ τὸ πνεῦμα τῷ θεῷ διαφέρει μόνα.
hōs au palin kai to legein ta tria 〈hen〉 einai, ton patera kai ton huion kai to hagion pneuma, Sabelliou gar kai touto. ho dē kai auto Markellos hōde pē graphōn apephaineto adynaton gar treis hypostaseis ousas henousthai monadi, ei mē proteron hē trias tēn archēn apo monados echoi. ekeina gar anakephalaiousthai ephēsen monadi ho hieros Paulos. ha mēden tę̄ henotēti tǭ theǭ diapherei; henotēti gar ho logos kai to pneuma tǭ theǭ diapherei mona.
as again to say that the three are one, the Father and the Son and the Holy Spirit, for this too is Sabellius's. Marcellus declared this too, writing something like this: “For it is impossible for three hypostases, if they are such, to be united in a monad, unless the triad has its beginning from the monad. For the holy Paul said that those things are summed up in a monad which have nothing to do with unity with God; for the Word and the Spirit alone pertain to God in unity.”
Eph 1:10 (allusion, medium confidence)
Notes and citation
Summary: Marcellus says three hypostases cannot be one unless the triad begins from the monad.
- Quotation of Marcellus; the last sentence is obscure (διαφέρει taken as “pertain”) and is translated by sense. Eph 1:10. “one” (ἓν) is the editor's supplement.
Notes on the original text
- Digital text corrected (breathing slip; page-break mark): Μάρκελλος ὡδέ πη → Μάρκελλος ὧδέ πη; ἀπὸ μονάδος ἔχοι. | ἐκεῖνα → ἀπὸ μονάδος ἔχοι. ἐκεῖνα.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.4.1 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-1
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.4.2Klostermann
εἶτα πειρᾶται τοῦτο κατασκευάζειν ἑξῆς προϊὼν καὶ λέγων εἰ τοίνυν ὁ λόγος φαίνοιτο ἐξ αὐτοῦ τοῦ πατρὸς ἐξελθὼν καὶ πρὸς ἡμᾶς ἐληλυθώς, τὸ δὲ πνεῦμα τὸ ἅγιον, ὡς καὶ Ἀστέριος ὡμολόγησεν, παρὰ τοῦ πατρὸς ἐκπορεύεται, αὖθίς τε ὁ σωτήρ φησιν περὶ τοῦ πνεύματος ὅτι »οὐκ ἀφʼ ἑαυτοῦ λαλήσει, ἀλλʼ ὅσα ἀκούσει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. ἐκεῖνός με δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«, οὐ σαφῶς καὶ φανερῶς ἐνταῦθα ἀπορρήτῳ 〈δὲ〉 λόγῳ ἡ μονὰς φαίνεται, πλατυνομένη μὲν εἰς τριάδα, διαιρεῖσθαι δὲ μηδαμῶς ὑπομένουσα;
eita peiratai touto kataskeuazein hexēs proïōn kai legōn ei toinyn ho logos phainoito ex autou tou patros exelthōn kai pros hēmas elēlythōs, to de pneuma to hagion, hōs kai Asterios hōmologēsen, para tou patros ekporeuetai, authis te ho sōtēr phēsin peri tou pneumatos hoti »ouk aphʼ heautou lalēsei, allʼ hosa akousei lalēsei, kai ta erchomena anangelei hymin. ekeinos me doxasei, hoti ek tou emou lēpsetai kai anangelei hymin«, ou saphōs kai phanerōs entautha aporrētǭ 〈de〉 logǭ hē monas phainetai, platynomenē men eis triada, diaireisthai de mēdamōs hypomenousa?
Then he tries to establish this, going on next and saying: “If, then, the Word appears to have come out from the Father himself and come to us, and the Holy Spirit, as Asterius too confessed, proceeds from the Father, and again the Saviour says about the Spirit that ‘he will not speak from himself, but whatever he hears he will speak, and he will declare to you the things to come. He will glorify me, because he will take from what is mine and declare it to you,’ does not the monad appear here, not clearly and openly but in an unspeakable way, expanded into a triad, yet in no way admitting division?
John 8:42 (allusion, medium confidence) · John 15:26 (allusion, high confidence) · John 16:13–14 (quotation, high confidence)
Notes and citation
Summary: Marcellus says the monad is expanded into a triad without division.
- Quotation of Marcellus. John 8:42; John 15:26; John 16:13–14. “but” (δὲ) is the editor's supplement.
Notes on the original text
- Digital text corrected (stop for comma): ὡμολόγησεν. παρὰ τοῦ πατρὸς → ὡμολόγησεν, παρὰ τοῦ πατρὸς; ἡ μονὰς φαίνεται. πλατυνομένη → ἡ μονὰς φαίνεται, πλατυνομένη.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.4.2 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-2
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.4.3Klostermann
εἰ γὰρ ὁ μὲν λόγος ἐκ τοῦ πατρὸς ἐκπορεύεται, τὸ δὲ πνεῦμα καὶ αὐτὸ ὁμολογεῖται ἐκ τοῦ πατρὸς ἐκπορεύεσθαι, αὖθίς τε περὶ τοῦ πνεύματος τὸν σωτῆρα λέγειν »ἐκεῖνος ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«, οὐκ ἄρα πρόδηλόν ἐστιν κεκρυμμένον ἀνακαλύπτεσθαί τι μυστήριον; πῶς γάρ, εἰ μὴ ἡ μονὰς ἀδιαίρετος οὖσα εἰς τριάδα πλατύνοιτο, ἐγχωρεῖ αὐτὸν περὶ τοῦ πνεύματος ποτὲ μὲν λέγειν ὅτι ἐκ τοῦ πατρὸς ἐκπορεύεται, ποτὲ δὲ λέγειν »ἐκεῖνος ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«, αὖθίς τε ἐμφυσήσαντα τοῖς μαθηταῖς »λάβετε πνεῦμα ἅγιον« εἰρηκέναι;
ei gar ho men logos ek tou patros ekporeuetai, to de pneuma kai auto homologeitai ek tou patros ekporeuesthai, authis te peri tou pneumatos ton sōtēra legein »ekeinos ek tou emou lēpsetai kai anangelei hymin«, ouk ara prodēlon estin kekrymmenon anakalyptesthai ti mystērion? pōs gar, ei mē hē monas adiairetos ousa eis triada platynoito, enchōrei auton peri tou pneumatos pote men legein hoti ek tou patros ekporeuetai, pote de legein »ekeinos ek tou emou lēpsetai kai anangelei hymin«, authis te emphysēsanta tois mathētais »labete pneuma hagion« eirēkenai?
For if the Word proceeds from the Father, and the Spirit too is confessed to proceed from the Father, and again the Saviour says about the Spirit, ‘He will take from what is mine and declare it to you,’ is it not plain that some hidden mystery is being unveiled? For how, unless the monad, being indivisible, were expanded into a triad, is it possible for him to say about the Spirit at one time that he proceeds from the Father, at another, ‘He will take from what is mine and declare it to you,’ and again, having breathed on the disciples, to have said, ‘Receive the Holy Spirit’?
John 15:26 (allusion, high confidence) · John 16:14 (quotation, high confidence) · John 20:22 (quotation, high confidence)
Notes and citation
Summary: Marcellus argues the Spirit's relation to Father and Son shows an expanded monad.
- Continues the quotation of Marcellus. John 15:26; John 16:14; John 20:22.
Notes on the original text
- Digital text corrected (breathing slip): »λάβετε πνεῦμα ἄγιον« εἰρηκέναι → »λάβετε πνεῦμα ἅγιον« εἰρηκέναι.
Topics: Trinity, Heresy, The Holy Spirit, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.4.3 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-3
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.4.4Klostermann
πῶς γὰρ εἰ ἐκ τοῦ πατρὸς ἐκπορεύεται παρὰ τοῦ υἱοῦ τὴν διακονίαν ταύτην λαμβάνειν ἐπαγγέλλεται; ἀνάγκη γὰρ εἰ δύο διαιρούμενα, ὡς Ἀστέριος ἔφη, πρόσωπα εἴη, ἢ τὸ πνεῦμα ἐκ τοῦ πατρὸς ἐκπορευόμενον μὴ δεῖσθαι τῆς παρὰ τοῦ υἱοῦ διακονίας (πᾶν γὰρ τὸ ἐκ πατρὸς ἐκπορευόμενον τέλειον εἶναι ἀνάγκη, μηδαμῶς προσδεόμενον τῆς παρʼ ἑτέρου βοηθείας), ἤ, εἰ παρὰ τοῦ υἱοῦ λαμβάνοι καὶ ἐκ τῆς ἐκείνου δυνάμεως διακονοίη τὴν χάριν, μηκέτι ἐκ τοῦ πατρὸς ἐκπορεύεσθαι.
pōs gar ei ek tou patros ekporeuetai para tou huiou tēn diakonian tautēn lambanein epangelletai? anankē gar ei dyo diairoumena, hōs Asterios ephē, prosōpa eiē, ē to pneuma ek tou patros ekporeuomenon mē deisthai tēs para tou huiou diakonias (pan gar to ek patros ekporeuomenon teleion einai anankē, mēdamōs prosdeomenon tēs parʼ heterou boētheias), ē, ei para tou huiou lambanoi kai ek tēs ekeinou dynameōs diakonoiē tēn charin, mēketi ek tou patros ekporeuesthai.
For how, if he proceeds from the Father, is he promised to receive this ministry from the Son? For if there were two divided persons, as Asterius said, it would be necessary either that the Spirit, proceeding from the Father, should not need the Son's ministry (for everything that proceeds from the Father must be perfect, in no way needing help from another), or, if he received from the Son and ministered the grace from his power, that he should no longer proceed from the Father.”
Notes and citation
Summary: Marcellus argues that distinct persons would make the Spirit either independent of the Son or not from the Father.
- End of the quotation of Marcellus.
Topics: Trinity, Heresy, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.4.4 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-4
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.4.5Klostermann
καὶ μεθʼ ἕτερα ἐπάγει εἰ δὲ τὸ Εὐαγγέλιον ὅτι ἐμφυσήσας τοῖς μαθηταῖς »λάβετε πνεῦμα ἅγιον« ἔφησεν, δῆλον ὅτι ἐκ τοῦ λόγου τὸ πνεῦμα ἐξῆλθεν. πῶς οὖν, εἰ ἐκ τοῦ λόγου τὸ πνεῦμα προῆλθεν, πάλιν τὸ αὐτὸ ἐκ τοῦ πατρὸς ἐκπορεύεται; καὶ προστίθησιν μεθʼ ἕτερα οὐκ ὀρθῶς οὖν οὐδὲ προσηκόντως εἴρηκεν τρεῖς ὑποστάσεις εἶναι, φήσας οὐχ ἅπαξ ἀλλὰ καὶ δεύτερον. διὰ δὴ τούτων καὶ τῶν τούτοις ὁμοίων ὁ σοφώτατος πειρᾶται κατασκευάζειν ἕνα καὶ τὸν αὐτὸν εἶναι 〈τὸν〉 πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα, τριῶν ὀνομάτων κατὰ μιᾶς ὑποστάσεως κειμένων.
kai methʼ hetera epagei ei de to Euangelion hoti emphysēsas tois mathētais »labete pneuma hagion« ephēsen, dēlon hoti ek tou logou to pneuma exēlthen. pōs oun, ei ek tou logou to pneuma proēlthen, palin to auto ek tou patros ekporeuetai? kai prostithēsin methʼ hetera ouk orthōs oun oude prosēkontōs eirēken treis hypostaseis einai, phēsas ouch hapax alla kai deuteron. dia dē toutōn kai tōn toutois homoiōn ho sophōtatos peiratai kataskeuazein hena kai ton auton einai 〈ton〉 patera kai ton huion kai to hagion pneuma, triōn onomatōn kata mias hypostaseōs keimenōn.
And after other things he adds: “And if the Gospel says that, having breathed on the disciples, he said, ‘Receive the Holy Spirit,’ it is clear that the Spirit came out from the Word. How then, if the Spirit came forth from the Word, does the same again proceed from the Father?” And after other things he adds: “So he did not rightly or fittingly say that there are three hypostases, saying it not once but twice.” By these and similar arguments the most wise man tries to establish that the Father and the Son and the Holy Spirit are one and the same, three names lying on one hypostasis.
John 20:22 (quotation, high confidence)
Notes and citation
Summary: Marcellus makes Father, Son and Spirit three names of one hypostasis.
- Quotations of Marcellus. John 20:22. “the” (τὸν) is the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip): ἅγιον πνεῦνα → ἅγιον πνεῦμα.
Topics: Trinity, Heresy, The Holy Spirit, Monarchianism and Sabellianism
Cite (SBL): Eusebius, Eccl. theol. 3.4.5 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-5
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.4.6Klostermann
οὐδὲ γὰρ ἐν τούτοις συνῆκεν ὅπως καὶ ὁ υἱὸς ἐκ τοῦ πατρὸς ἐκπορεύεσθαι λέγεται καὶ τὸ ἅγιον πνεῦμα ὁμοίως, οὐδὲ νοῆσαι δεδύνηται πῶς περὶ τοῦ ἁγίου πνεύματος εἶπεν ὁ σωτὴρ τὸ »ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«, οὐδὲ πῶς τοῖς αὐτοῦ μαθηταῖς ἐμφυσήσας ἔφη »λάβετε πνεῦμα ἅγιον«. ὃ δὴ τοῖς εὐσεβῶς θεωροῦσιν ῥᾳδίαν ἕξει τὴν λύσιν, εἰ λογίσαιτό τις ὡς ὁ υἱὸς ἀεὶ συνὼν καὶ συμπαρὼν τῷ πατρὶ εἴσω που ὥσπερ ἐν ἀδύτοις καὶ ἀβάτοις τῆς πατρικῆς βασιλείας ἐτύγχανεν ὤν, εἶτα δὲ ἐπὶ σωτηρίᾳ τοῦ τῶν ἀνθρώπων γένους πρὸς τοῦ πατρὸς ἐκπεμπόμενος ἐκ τοῦ πατρὸς ἐξεληλυθέναι ἑαυτὸν ἔλεγεν. ὃ δὴ καὶ ἑτέρωθι διὰ παραβολῆς ἐδήλου περὶ ἑαυτοῦ λέγων »ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι«·
oude gar en toutois synēken hopōs kai ho huios ek tou patros ekporeuesthai legetai kai to hagion pneuma homoiōs, oude noēsai dedynētai pōs peri tou hagiou pneumatos eipen ho sōtēr to »ek tou emou lēpsetai kai anangelei hymin«, oude pōs tois autou mathētais emphysēsas ephē »labete pneuma hagion«. ho dē tois eusebōs theōrousin rhądian hexei tēn lysin, ei logisaito tis hōs ho huios aei synōn kai symparōn tǭ patri eisō pou hōsper en adytois kai abatois tēs patrikēs basileias etynchanen ōn, eita de epi sōtērią tou tōn anthrōpōn genous pros tou patros ekpempomenos ek tou patros exelēlythenai heauton elegen. ho dē kai heterōthi dia parabolēs edēlou peri heautou legōn »exēlthen ho speirōn tou speirai«;
For he did not understand in these how the Son too is said to proceed from the Father, and the Holy Spirit likewise, nor could he grasp how the Saviour said about the Holy Spirit, “He will take from what is mine and declare it to you,” nor how, having breathed on his disciples, he said, “Receive the Holy Spirit.” This will have an easy solution for those who consider piously, if one reckons that the Son, always being with and present with the Father, was somewhere within, as in the inaccessible sanctuaries of the Father's kingdom, and then, being sent by the Father for the salvation of the human race, said that he had come out from the Father. He showed this elsewhere too about himself in a parable, saying, “The sower went out to sow”;
John 16:14 (quotation, high confidence) · John 20:22 (quotation, high confidence) · Matt 13:3 (quotation, high confidence)
Notes and citation
Summary: The Son “came out” from the Father's inner kingdom when sent for our salvation.
- John 16:14; John 20:22; Matt 13:3.
Notes on the original text
- Digital text corrected (accent slip): τοῦ σπείραι« → τοῦ σπεῖραι«.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Eccl. theol. 3.4.6 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-6
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.4.7Klostermann
πόθεν γὰρ ἐξῆλθεν ἢ ἐκ τῶν ἐνδοτάτω βασιλείων τῆς πατρικῆς θεότητος; κατὰ δὲ τὸν αὐτὸν λόγον καὶ τὸ ἅγιον πνεῦμα παρεστὸς ἀεὶ τῷ θρόνῳ τοῦ θεοῦ, ἐπεὶ καὶ »μυρίαι μυριάδες« παρεστήκασιν αὐτῷ κατὰ τὸν Δανιὴλ, ἀπεστέλλετο καὶ αὐτό, ποτὲ μὲν ἐν εἴδει περιστερᾶς ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου, ποτὲ δὲ ἐφʼ ἕκαστον τῶν προφητῶν καὶ τῶν ἀποστόλων·
pothen gar exēlthen ē ek tōn endotatō basileiōn tēs patrikēs theotētos? kata de ton auton logon kai to hagion pneuma parestos aei tǭ thronǭ tou theou, epei kai »myriai myriades« parestēkasin autǭ kata ton Daniēl, apestelleto kai auto, pote men en eidei peristeras epi ton huion tou anthrōpou, pote de ephʼ hekaston tōn prophētōn kai tōn apostolōn;
for from where did he go out but from the innermost palaces of the Father's divinity? In the same way the Holy Spirit too, always standing by the throne of God, since “ten thousand times ten thousand” stand by him according to Daniel, was sent too, at one time in the form of a dove upon the Son of Man, at another upon each of the prophets and apostles;
Dan 7:10 (quotation, high confidence) · Matt 3:16 (allusion, high confidence)
Notes and citation
Summary: The Spirit, standing by God's throne, was sent on the Son and on prophets and apostles.
- Dan 7:10; Matt 3:16.
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.4.7 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-7
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.4.8Klostermann
διὸ ἐκ τοῦ πατρὸς ἐκπορεύεσθαι καὶ αὐτὸ εἴρηται. καὶ τί θαυμάζεις; ὁπότε καὶ περὶ τοῦ διαβόλου λέλεκται »καὶ ἐξῆλθεν ὁ διάβολος παρὰ τοῦ κυρίου« καὶ δεύτερον πάλιν εἴρηται »ἐξῆλθεν δὲ ὁ διάβολος ἀπὸ τοῦ κυρίου«. εὕροις δʼ ἂν καὶ ἐπὶ τοῦ Ἀχαάβ, ἔνθʼ ἐπιφέρει ἡ γραφὴ »καὶ ἐξῆλθεν πνεῦμα πονηρὸν καὶ ἔστη ἐνώπιον κυρίου καὶ εἶπεν· ἐγὼ ἀπατήσω αὐτόν«.
dio ek tou patros ekporeuesthai kai auto eirētai. kai ti thaumazeis? hopote kai peri tou diabolou lelektai »kai exēlthen ho diabolos para tou kyriou« kai deuteron palin eirētai »exēlthen de ho diabolos apo tou kyriou«. heurois dʼ an kai epi tou Achaab, enthʼ epipherei hē graphē »kai exēlthen pneuma ponēron kai estē enōpion kyriou kai eipen; egō apatēsō auton«.
therefore it too is said to proceed from the Father. And why do you wonder? When even of the devil it is said, “And the devil went out from the Lord,” and again a second time it is said, “And the devil went out from the Lord.” You would find it also in the case of Ahab, where Scripture adds, “And an evil spirit went out and stood before the Lord and said, I will deceive him.”
Job 1:12 (quotation, high confidence) · Job 2:7 (quotation, high confidence) · 1 Kgs 22:21–22 (quotation, high confidence)
Notes and citation
Summary: Even the devil and an evil spirit “went out from the Lord,” so going out does not imply identity.
- Job 1:12; 2:7; 1 Kgs 22:21–22 (3 Kingdoms in the LXX).
Topics: Trinity, The devil and demons
Cite (SBL): Eusebius, Eccl. theol. 3.4.8 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-8
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.
3.4.9Klostermann
ἀλλὰ ταῦτα μὲν ἐναντία πνεύματα, ὅπως δὲ καὶ τίνα τρόπον εἴρηται, οὐ νῦν καιρὸς πολυπραγμονεῖν. ὁ δὲ μονογενὴς υἱὸς τοῦ θεοῦ ἐκ τοῦ πατρὸς ἐξεληλυθέναι ἑαυτὸν διδάσκει διὰ τὸ συνεῖναι αὐτῷ πάντοτε, καὶ τὸ ἅγιον δὲ πνεῦμα ὁμοίως ἕτερον ὑπάρχον παρὰ τὸν υἱόν. ὃ δὴ σαφῶς αὐτὸς ὁ σωτὴρ παρίστησιν λέγων »ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν«. ἄντικρυς γὰρ παραστατικὸν ἂν εἴη τοῦτο τοῦ μὴ εἶναι ἓν καὶ ταὐτὸν τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα· τὸ γὰρ παρʼ ἑτέρου λαμβάνον τι ἕτερον παρὰ τὸν διδόντα νοεῖται.
alla tauta men enantia pneumata, hopōs de kai tina tropon eirētai, ou nyn kairos polypragmonein. ho de monogenēs huios tou theou ek tou patros exelēlythenai heauton didaskei dia to syneinai autǭ pantote, kai to hagion de pneuma homoiōs heteron hyparchon para ton huion. ho dē saphōs autos ho sōtēr paristēsin legōn »ek tou emou lēpsetai kai anangelei hymin«. antikrys gar parastatikon an eiē touto tou mē einai hen kai tauton ton huion kai to hagion pneuma; to gar parʼ heterou lambanon ti heteron para ton didonta noeitai.
But these are opposing spirits, and how and in what way this is said it is not now the time to inquire. But the only-begotten Son of God teaches that he came out from the Father because he is always with him, and the Holy Spirit likewise, being other than the Son. The Saviour himself shows this clearly, saying, “He will take from what is mine and declare it to you.” For this would plainly show that the Son and the Holy Spirit are not one and the same; for what receives something from another is understood to be other than the giver.
John 16:14 (quotation, high confidence)
Notes and citation
Summary: The Spirit receiving from the Son shows that the Spirit is other than the Son.
- John 16:14.
Notes on the original text
- Digital text corrected (page-break mark): παρὰ τὸν διδόντα νοεῖται. | → παρὰ τὸν διδόντα νοεῖται..
Topics: Trinity, The Holy Spirit
Cite (SBL): Eusebius, Eccl. theol. 3.4.9 (Klostermann; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-ecclesiastica-theologia/3-4-9
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Translation: Translated by Claude from Klostermann's Greek (GCS 14, 1906). No public-domain English translation exists.