Church History 1.1.1–1.3.20
Greek text: Dindorf, Eusebii Opera 4 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 4 (Leipzig: Teubner, 1871), 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). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Church 1, chapter 1
1.1.1Dindorf 4:1
Τὰς τῶν ἱερῶν ἀποστόλων διαδοχὰς σὺν καὶ τοῖς ἀπὸ τοῦ σωτῆρος ἡμῶν καὶ εἰς ἡμᾶς διηνυσμένοις χρόνοις, ὅσα τε καὶ πηλίκα πραγματευθῆναι κατὰ τὴν ἐκκλησιαστικὴν ἱστορίαν λέγεται, καὶ ὅσοι ταύτης διαπρεπῶς ἐν ταῖς μάλιστα ἐπισημοτάταις παροικίαις ἡγήσαντό τε καὶ προέστησαν, ὅσοι τε κατὰ γενεὰν ἑκάστην ἀγράφως ἢ καὶ διὰ συγγραμμάτων τὸν θεῖον ἐπρέσβευσαν λόγον, τίνες τε καὶ ὅσοι καὶ ὁπηνίκα νεωτεροποιίας ἱμέρῳ πλάνης εἰς ἔσχατον ἐλάσαντες ψευδωνύμου γνώσεως εἰσηγητὰς ἑαυτοὺς ἀνακεκηρύχασιν, ἀφειδῶς οἷα λύκοι βαρεῖς τὴν Χριστοῦ ποίμνην ἐπεντρίβοντες,
Tas tōn hierōn apostolōn diadochas syn kai tois apo tou sōtēros hēmōn kai eis hēmas diēnysmenois chronois, hosa te kai pēlika pragmateuthēnai kata tēn ekklēsiastikēn historian legetai, kai hosoi tautēs diaprepōs en tais malista episēmotatais paroikiais hēgēsanto te kai proestēsan, hosoi te kata genean hekastēn agraphōs ē kai dia syngrammatōn ton theion epresbeusan logon, tines te kai hosoi kai hopēnika neōteropoiias himerǭ planēs eis eschaton elasantes pseudōnymou gnōseōs eisēgētas heautous anakekērychasin, apheidōs hoia lykoi bareis tēn Christou poimnēn epentribontes,
The successions of the holy apostles, together with the times that have run their course from our Saviour down to ourselves; how many and how great the affairs said to have been carried out in the history of the church; and those who presided over it and led it with distinction in the most prominent communities; those who in each generation served as ambassadors of the divine Word, whether without writing or through their compositions; and who, how many, and when, driven by a craving for innovation to the extremes of error, proclaimed themselves introducers of knowledge falsely so called, mercilessly ravaging the flock of Christ like fierce wolves,
1 Tim 6:20 (echo, high confidence) · Acts 20:29 (echo, high confidence)
Notes and citation
Summary: Eusebius begins to set out the plan of his history: the apostolic successions, the church's leaders and writers, and the heretics who ravaged the flock.
- The phrase “knowledge falsely so called” echoes 1 Tim 6:20; the “fierce wolves” echo Acts 20:29. The sentence continues in 1.1.2. The digital text reads διηνυσμέηνοις (a misprint for διηνυσμένοις).
Notes on the original text
- Digital text corrected (transposed letters in the digital text): διηνυσμέηνοις → διηνυσμένοις.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 1.1.1 (Dindorf 4:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-1-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.1.2Dindorf 4:1–2
πρὸς ἐπὶ τούτοις καὶ τὰ παραυτίκα τῆς κατὰ τοῦ σωτῆρος ἡμῶν ἐπιβουλῆς τὸ πᾶν Ἰουδαίων ἔθνος περιελθόντα, ὅσα τε αὖ καὶ ὁποῖα καὶ καθʼ οὓς χρόνους πρὸς τῶν ἐθνῶν ὁ θεῖος πεπολέμηται λόγος, καὶ πηλίκοι κατὰ καιροὺς τὸν διʼ αἵματος καὶ βασάνων ὑπὲρ αὐτοῦ διεξῆλθον ἀγῶνα, τά τʼ ἐπὶ τούτοις καὶ καθʼ ἡμὰς αὐτοὺς μαρτύρια, καὶ τὴν ἐπὶ πᾶσιν ἵλεω καὶ εὐμενῆ τοῦ σωτῆρος ἡμῶν ἀντίληψιν γραφῇ παραδοῦναι προῃρημένος οὐκ ἄλλοθεν ἢ ἀπὸ πρώτης ἄρξομαι τῆς κατὰ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ οἰκονομίας.
pros epi toutois kai ta parautika tēs kata tou sōtēros hēmōn epiboulēs to pan Ioudaiōn ethnos perielthonta, hosa te au kai hopoia kai kathʼ hous chronous pros tōn ethnōn ho theios pepolemētai logos, kai pēlikoi kata kairous ton diʼ haimatos kai basanōn hyper autou diexēlthon agōna, ta tʼ epi toutois kai kathʼ hēmas autous martyria, kai tēn epi pasin hileō kai eumenē tou sōtēros hēmōn antilēpsin graphę̄ paradounai proę̄rēmenos ouk allothen ē apo prōtēs arxomai tēs kata ton sōtēra kai kyrion hēmōn Iēsoun ton Christon tou theou oikonomias.
and besides these, the calamities that overtook the whole Jewish nation immediately after their plot against our Saviour; and again how many, what kind, and at what times the divine Word was warred against by the Gentiles; and how great were those who in their seasons passed through the contest of blood and torture on its behalf; and in addition the martyrdoms of our own time, and above all the gracious and kindly help of our Saviour: having resolved to hand these things down in writing, I shall begin from nowhere else than the very first of God's dispensation concerning our Saviour and Lord, Jesus the Christ of God.
Notes and citation
Summary: He will also record the fate of the Jewish nation, the persecutions and martyrdoms down to his own day, and will begin with Christ himself.
Notes on the original text
- Digital text corrected (misread letter in the digital text): τουδαίων → Ἰουδαίων.
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 1.1.2 (Dindorf 4:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-1-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.1.3Dindorf 4:2
ἀλλά μοι συγγνώμην ἤδη εὐγνωμόνων ἐντεῦθεν ὁ λόγος αἰτεῖ, μεῖζον ἢ καθʼ ἡμετέραν δύναμιν ὁμολογῶν εἶναι τὴν ἐπαγγελίαν ἐντελῆ καὶ ἀπαράλειπτον ὑποσχεῖν, ἐπεὶ καὶ πρῶτοι νῦν τῆς ὑποθέσεως ἐπιβάντες οἷά τινα ἐρήμην καὶ ἀτριβῆ ἰέναι ὁδὸν ἐγχειροῦμεν, θεὸν μὲν ὁδηγὸν καὶ τὴν τοῦ κυρίου συνεργὸν σχήσειν εὐχόμενοι δύναμιν, ἀνθρώπων γε μὴν οὐδαμῶς εὑρεῖν οἶοί τε ὄντες ἴχνη γυμνὰ τὴν αὐτὴν ἡμῖν προωδευκότων, μὴ ὅτι σμικρὰς αὐτὸ μόνον προφάσεις, διʼ ὧν ἄλλος ἄλλως ὧν διηνύκασι χρόνων μερικὰς ἡμῖν καταλελοίπασι διηγήσεις, πόρρωθεν ὡσπερεὶ πυρσοὺς τὰς ἑαυτῶν προανατείνοντες φωνὰς, καὶ ἄνωθέν ποθεν ὥσπερ ἐξ ἀπόπτου καὶ ἀπὸ σκοπιᾶς βοῶντες καὶ διακελευόμενοι, ᾗ χρὴ βαδίζειν καὶ τὴν τοῦ λόγου πορείαν ἀπλανῶς καὶ ἀκινδύνως εὐθύνειν.
alla moi syngnōmēn ēdē eugnōmonōn enteuthen ho logos aitei, meizon ē kathʼ hēmeteran dynamin homologōn einai tēn epangelian entelē kai aparaleipton hyposchein, epei kai prōtoi nyn tēs hypotheseōs epibantes hoia tina erēmēn kai atribē ienai hodon encheiroumen, theon men hodēgon kai tēn tou kyriou synergon schēsein euchomenoi dynamin, anthrōpōn ge mēn oudamōs heurein oioi te ontes ichnē gymna tēn autēn hēmin proōdeukotōn, mē hoti smikras auto monon prophaseis, diʼ hōn allos allōs hōn diēnykasi chronōn merikas hēmin kataleloipasi diēgēseis, porrōthen hōsperei pyrsous tas heautōn proanateinontes phōnas, kai anōthen pothen hōsper ex apoptou kai apo skopias boōntes kai diakeleuomenoi, hę̄ chrē badizein kai tēn tou logou poreian aplanōs kai akindynōs euthynein.
But already at this point my account asks pardon from the fair-minded, confessing that it is beyond our power to fulfil the promise completely and without omission. For we are the first to set foot on this subject, and we are attempting to travel a road that is, so to speak, deserted and untrodden. We pray to have God as our guide and the power of the Lord as our helper; but of human beings who have gone this same way before us we can find not even bare footprints, except only slight indications, by which in various ways they have left us partial accounts of the times through which they lived, holding out their voices from afar like torches and calling from somewhere above, as from a distant lookout, and urging us on where we must walk and how we must steer the course of our work without error or danger.
Notes and citation
Summary: Eusebius asks indulgence: he is the first to attempt such a history and has only scattered earlier accounts to guide him.
Cite (SBL): Eusebius, Hist. eccl. 1.1.3 (Dindorf 4:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-1-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.1.4Dindorf 4:2
ὅσα τοίνυν εἰς τὴν προκειμένην λυσιτελήσειν ὑπόθεσιν ἡγούμεθα, τόν αὐτοῖς ἐκείνοις σποράδην μνημονευθέντων ἀναλεξάμενοι, καὶ ὡσὰν ἐκ λογικῶν λειμώνων τὰς ἐπιτηδείους αὐτῶν τῶν πάλαι συγγρα- φέων ἀπανθισάμενοι φωνὰς, διʼ ὑφηγήσεως ἱστορικῆς πειρασόμεθα σωματοποιῆσαι, ἀγαπῶντες, εἰ καὶ μὴ ἁπάντων, τῶν γοῦν μάλιστα διαφανεστάτων τοῦ σωτῆρος ἡμῶν ἀποστόλων τὰς διαδοχὰς κατὰ τὰς διαπρεπούσας καὶ ἔτι καὶ νῦν μνημονευομένας ἐκκλησίας ἀνασωσαίμεθα.
hosa toinyn eis tēn prokeimenēn lysitelēsein hypothesin hēgoumetha, ton autois ekeinois sporadēn mnēmoneuthentōn analexamenoi, kai hōsan ek logikōn leimōnōn tas epitēdeious autōn tōn palai syngra- pheōn apanthisamenoi phōnas, diʼ hyphēgēseōs historikēs peirasometha sōmatopoiēsai, agapōntes, ei kai mē hapantōn, tōn goun malista diaphanestatōn tou sōtēros hēmōn apostolōn tas diadochas kata tas diaprepousas kai eti kai nyn mnēmoneuomenas ekklēsias anasōsaimetha.
So, gathering from what those writers have mentioned here and there whatever we consider will serve the present subject, and plucking, as it were from meadows of literature, the suitable sayings of the ancient writers themselves, we shall try to give them body through a historical narrative, content if we can preserve the successions, if not of all, at least of the most distinguished apostles of our Saviour in the notable churches that are still remembered even now.
Notes and citation
Summary: He will gather excerpts from earlier writers and weave them into a narrative, preserving at least the successions of the chief apostles in the notable churches.
Cite (SBL): Eusebius, Hist. eccl. 1.1.4 (Dindorf 4:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-1-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.1.5Dindorf 4:2–3
ἀναγκαιότατα δέ μοι πονεῖσθαι τὴν ὑπόθεσιν ἡγοῦμαι, ὅτι μηδένα πω εἰς δεῦρο τῶν ἐκκλησιαστικῶν συγγραφέων διέγνων περὶ τοῦτο τῆς γραφῆς σπουδὴν πεποιημένον τὸ μέρος· ἐλπίζω δʼ ὅτι καὶ ὠφελιμωτάτη τοῖς φιλοτίμως περὶ τὸ χρηστομαθὲς τῆς ἱστορίας ἔχουσιν ἀναφανήσεται.
anankaiotata de moi poneisthai tēn hypothesin hēgoumai, hoti mēdena pō eis deuro tōn ekklēsiastikōn syngrapheōn diegnōn peri touto tēs graphēs spoudēn pepoiēmenon to meros; elpizō dʼ hoti kai ōphelimōtatē tois philotimōs peri to chrēstomathes tēs historias echousin anaphanēsetai.
I consider it most necessary to labour on this subject, because I know of no church writer up to now who has taken pains over this kind of writing; and I hope that it will prove most useful to those who are eager to learn from history.
Notes and citation
Summary: No church writer has yet written such a history, and he hopes it will be useful.
Cite (SBL): Eusebius, Hist. eccl. 1.1.5 (Dindorf 4:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-1-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.1.6Dindorf 4:3
ἤδη μὲν οὖν τούτων καὶ πρότερον ἐν οἷς διετυπωσάμην χρονικοῖς κανόσιν ἐπιτομὴν κατεστησάμην, πληρεστάτην δʼ οὖν ὅμως αὐτῶν ἐπὶ τοῦ παρόντος ὡρμήθην τὴν ἀφήγησιν ποιήσασθαι.
ēdē men oun toutōn kai proteron en hois dietypōsamēn chronikois kanosin epitomēn katestēsamēn, plērestatēn dʼ oun homōs autōn epi tou parontos hōrmēthēn tēn aphēgēsin poiēsasthai.
I have already made a summary of these things before, in the chronological tables that I drew up; but now I have set out to give a very full account of them.
Notes and citation
Summary: He had summarized these matters in his Chronicle and now gives a full account.
- The “chronological tables” are Eusebius's own Chronicle (Chronici canones).
Cite (SBL): Eusebius, Hist. eccl. 1.1.6 (Dindorf 4:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-1-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.1.7Dindorf 4:3
καὶ ἄρξεταί γέ μοι ὁ λόγος, ὡς ἔφην, ἀπὸ τῆς κατὰ τὸν Χριστὸν ἐπινοουμένης ὑψηλοτέρας τε καὶ κρείττονος ἢ κατὰ ἄνθρωπον οἰκονομίας τε καὶ θεολογίας.
kai arxetai ge moi ho logos, hōs ephēn, apo tēs kata ton Christon epinooumenēs hypsēloteras te kai kreittonos ē kata anthrōpon oikonomias te kai theologias.
And my account will begin, as I said, from the dispensation and the theology concerning Christ, which are conceived to be higher and greater than what is human.
Notes and citation
Summary: The history begins with Christ's divine nature and saving plan.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.1.7 (Dindorf 4:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-1-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.1.8Dindorf 4:3
καὶ γὰρ οὖν τὸν γραφῇ μέλλοντα τῆς ἐκκλησιαστικῆς ὑφηγήσεως παραδώσειν τὴν ἱστορίαν, ἄνωθεν ἐκ πρώτης τῆς κατʼ αὐτὸν τὸν Χριστὸν, ὅτι περ ἐξ αὐτοῦ καὶ προσωνυμίας ἠξιώθημεν, θειοτέρας ἢ κατὰ τὸ δοκοῦν τοῖς πολλοῖς οἰκονομίας ἀναγκαῖον ἂν εἴη κατάρξασθαι.
kai gar oun ton graphę̄ mellonta tēs ekklēsiastikēs hyphēgēseōs paradōsein tēn historian, anōthen ek prōtēs tēs katʼ auton ton Christon, hoti per ex autou kai prosōnymias ēxiōthēmen, theioteras ē kata to dokoun tois pollois oikonomias anankaion an eiē katarxasthai.
For whoever intends to hand down in writing the history of the church's story must of necessity begin from the very first dispensation concerning Christ himself, since it is from him that we have been thought worthy even of our name, a dispensation more divine than most people suppose.
Notes and citation
Summary: A church history must begin with Christ, from whom Christians take their name.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.1.8 (Dindorf 4:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-1-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 1, chapter 2
1.2.1Dindorf 4:3
Διττοῦ δὲ ὄντος τοῦ κατʼ αὐτὸν τρόπου, καὶ τοῦ μὲν σώματος ἐοικότος κεφαλῇ, ᾗ θεὸς ἐπινοεῖται, τοῦ δὲ ποσὶ παραβαλλομένου, ᾗ τὸν ἐν ἡμῖν ἄνθρωπον ὁμοιοπαθῆ τῆς ἡμῶν αὐτῶν ἕνεκεν ὑπέδυ σωτηρίας, γένοιτʼ ἂν ἡμῖν ἐντεῦθεν ἐντελὴς ἡ τῶν ἀκολούθων ὑπόθεσις, εἰ τῆς κατʼ αὐτὸν ἱστορίας ἁπάσης ἀπὸ τῶν κεφαλαιωδεστάτων καὶ κυριωτάτων τοῦ λόγου τὴν ὑφήγησιν ποιησαίμεθα. ταύτῃ δὲ ἤδη καὶ τῆς Χριστιανῶν ἀρχαιότητος τὸ παλαιὸν ὁμοῦ καὶ θεοπρεπὲς τοῖς νέαν αὐτὴν καὶ ἐκτετοπισμένην, χθὲς καὶ οὐ πρότερον φανεῖσαν ὑπολαμβάνουσιν ἀναδειχθήσεται.
Dittou de ontos tou katʼ auton tropou, kai tou men sōmatos eoikotos kephalę̄, hę̄ theos epinoeitai, tou de posi paraballomenou, hę̄ ton en hēmin anthrōpon homoiopathē tēs hēmōn autōn heneken hypedy sōtērias, genoitʼ an hēmin enteuthen entelēs hē tōn akolouthōn hypothesis, ei tēs katʼ auton historias hapasēs apo tōn kephalaiōdestatōn kai kyriōtatōn tou logou tēn hyphēgēsin poiēsaimetha. tautę̄ de ēdē kai tēs Christianōn archaiotētos to palaion homou kai theoprepes tois nean autēn kai ektetopismenēn, chthes kai ou proteron phaneisan hypolambanousin anadeichthēsetai.
Since his mode of being is twofold, one part like the head of the body, by which he is conceived as God, the other comparable to the feet, by which for the sake of our salvation he put on the man who shares our passions, the account of what follows will be complete if we begin the narrative of his whole history from the chief and principal points of the subject. In this way the antiquity and divine character of Christianity will also be shown to those who suppose it new and outlandish, having appeared only yesterday and not before.
Notes and citation
Summary: Christ is both God (the head) and man (the feet); beginning with his divinity will show that Christianity is not a novelty.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.1 (Dindorf 4:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.2Dindorf 4:3–4
Γένους μὲν οὖν καὶ ἀξίας, αὐτῆς τε οὐσίας τῆς τοῦ Χριστοῦ καὶ φύσεως οὔτις ἂν εἰς ἔκφρασιν αὐτάρκης γένοιτο λόγος. ᾗ καὶ τὸ πνεῦμα τὸ θεῖον ἐν προφητείαις “τὴν γενεὰν αὐτοῦ” φησὶ “τίς διηγή- σεται; ” ὅτι δὴ οὔτε τὸν πατέρα τις ἔγνω, εἰ μὴ ὁ υἱὸς, οὔτʼ αὖ τὸν υἱόν τις γνοίη ποτὲ κατʼ ἀξίαν, εἰ μὴ μόνος ὁ γεννήσας αὐτὸν πατήρ.
Genous men oun kai axias, autēs te ousias tēs tou Christou kai physeōs outis an eis ekphrasin autarkēs genoito logos. hę̄ kai to pneuma to theion en prophēteiais “tēn genean autou” phēsi “tis diēgē- setai? ” hoti dē oute ton patera tis egnō, ei mē ho huios, outʼ au ton huion tis gnoiē pote katʼ axian, ei mē monos ho gennēsas auton patēr.
Of his lineage and dignity, of Christ's very being and nature, no words could suffice to give an account. Hence the divine Spirit also says in the prophecies, “Who shall declare his generation?” For no one has known the Father except the Son, nor again could anyone ever know the Son worthily except the Father alone who begot him.
Isa 53:8 (quotation, high confidence) · Matt 11:27 (allusion, high confidence)
Notes and citation
Summary: Christ's divine nature is beyond description; only the Father fully knows the Son.
- The quotation is Isa 53:8 (LXX); the following clause paraphrases Matt 11:27.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Hist. eccl. 1.2.2 (Dindorf 4:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.3Dindorf 4:4
τό τε φῶς τὸ προκόσμιον καὶ τὴν πρὸ αἰώνων νοερὰν καὶ οὐσιώδη σοφίαν, τόν τε ζῶντα καὶ ἐν ἀρχῇ παρὰ τῷ πατρὶ τυγχάνοντα θεὸν λόγον τίς ἂν πλὴν τοῦ πατρὸς καθα- ρῶς ἐννοήσειε, πρὸ πάσης κτίσεως καὶ δημιουργίας ὁρωμένης τε καὶ ἀοράτου τὸ πρῶτον καὶ μόνον τοὐ θεοῦ γέννημα, τὸν τῆς κατʼ οὐρανὸν λογικῆς καὶ ἀθανάτου στρατιὰς ἀρχιστράτηγον, τὸν τῆς μεγάλης βουλῆς ἄγγελον, τὸν τῆς ἀρρήτου γνώμης τοῦ πατρὸς ὑπουργὸν, τὸν τῶν ἀπάντων σὺν τῷ πατρὶ δημιουργὸν, τὸν δεύτερον μετὰ τὸν πατέρα τῶν ὅλων αἴτιον, τὸν τοῦ θεοῦ παῖδα γνήσιον καὶ μονογενῆ, τὸν τῶν γεννητῶν ἁπάντων κύριον καὶ θεὸν καὶ βασιλέα, τὸν τὸ κῦρος ὁμοῦ καὶ τὸ κράτος αὐτῇ θεότητι καὶ δυνάμει καὶ τιμῇ παρὰ τοῦ πατρὸς ὑποδεδεγμένον, ὅτι δὴ κατὰ τὰς περὶ αὐτοῦ μυστικὰς τῶν γραφῶν θεολογίας “ ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος· πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.’’
to te phōs to prokosmion kai tēn pro aiōnōn noeran kai ousiōdē sophian, ton te zōnta kai en archę̄ para tǭ patri tynchanonta theon logon tis an plēn tou patros katha- rōs ennoēseie, pro pasēs ktiseōs kai dēmiourgias horōmenēs te kai aoratou to prōton kai monon tou theou gennēma, ton tēs katʼ ouranon logikēs kai athanatou stratias archistratēgon, ton tēs megalēs boulēs angelon, ton tēs arrētou gnōmēs tou patros hypourgon, ton tōn apantōn syn tǭ patri dēmiourgon, ton deuteron meta ton patera tōn holōn aition, ton tou theou paida gnēsion kai monogenē, ton tōn gennētōn hapantōn kyrion kai theon kai basilea, ton to kyros homou kai to kratos autę̄ theotēti kai dynamei kai timę̄ para tou patros hypodedegmenon, hoti dē kata tas peri autou mystikas tōn graphōn theologias “ en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos; panta diʼ autou egeneto, kai chōris autou egeneto oude hen.’’
And the light before the world, the intelligent and substantial Wisdom before the ages, the living God the Word who was in the beginning with the Father: who but the Father could clearly conceive him? The first and only offspring of God before all creation and making, visible and invisible; the commander-in-chief of the rational and immortal host of heaven; the angel of great counsel; the minister of the Father's unspeakable purpose; the maker of all things together with the Father; the second cause of the universe after the Father; the true and only-begotten child of God; the Lord and God and King of all begotten things, who has received from the Father lordship and might together with Godhead itself, power and honour; since, according to the mystical theology of the Scriptures concerning him, “In the beginning was the Word, and the Word was with God, and the Word was God. All things came to be through him, and without him not one thing came to be.”
John 1:1–3 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (allusion, high confidence) · Col 1:15 (echo, medium confidence) · Josh 5:14 (allusion, medium confidence)
Notes and citation
Summary: Only the Father truly knows the pre-existent Word, the Father's Wisdom, agent of creation and Lord of all, as John 1 proclaims.
- The quotation is John 1:1–3. “Angel of great counsel” is Isa 9:6 (9:5 LXX); “the commander-in-chief” anticipates Josh 5:14; “before all creation” echoes Col 1:15. “The second cause after the Father” reflects Eusebius's subordinationist language.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Hist. eccl. 1.2.3 (Dindorf 4:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.4Dindorf 4:4–5
τοῦτό τοι καὶ ὁ μέγας Μωυσῆς, ὡσὰν προφητῶν ἁπάντων παλαί τατὸς, θείῳ πνεύματι τὴν τοῦ παντὸς οὐσίωσίν τε καὶ διακόσμησιν ὑπογράφων, τὸν κοσμοποιὸν καὶ δημιουργὸν τῶν ὅλων αὐτῷ δὴ τῷ Χριστῷ, καὶ οὐδὲ ἄλλῳ ἢ τῷ θείῳ δηλαδὴ καὶ πρωτογόνῳ ἑαυτοῦ λόγῳ τὴν τῶν ὑποβεβηκότων ποίησιν παραχωροῦντα διδά- σκει, αὐτῷ τε κοινολογούμενον ἐπὶ τῆς ἀνθρωπογο- νίας. “ εἷπε γάρʼ φησὶν “ ὁ θεὸς, ποιήσωμεν ἂνθρω- πον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν.’’
touto toi kai ho megas Mōysēs, hōsan prophētōn hapantōn palai tatos, theiǭ pneumati tēn tou pantos ousiōsin te kai diakosmēsin hypographōn, ton kosmopoion kai dēmiourgon tōn holōn autǭ dē tǭ Christǭ, kai oude allǭ ē tǭ theiǭ dēladē kai prōtogonǭ heautou logǭ tēn tōn hypobebēkotōn poiēsin parachōrounta dida- skei, autǭ te koinologoumenon epi tēs anthrōpogo- nias. “ heipe garʼ phēsin “ ho theos, poiēsōmen anthrō- pon katʼ eikona hēmeteran kai kathʼ homoiōsin.’’
This is what the great Moses, the most ancient of all the prophets, teaches when by the divine Spirit he describes the coming into being and the ordering of the universe: that the maker of the world and creator of all things yielded the making of the things below to Christ himself, and to none other than his own divine and firstborn Word, and that he conversed with him about the creation of man. For, he says, “God said, Let us make man according to our image and according to our likeness.”
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Moses shows the Father creating through his Word, speaking with him at man's creation: “Let us make man.”
- The quotation is Gen 1:26.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Hist. eccl. 1.2.4 (Dindorf 4:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.5Dindorf 4:5
ταύτην δὲ ἐγγυᾶται τὴν φωνὴν προφητῶν ἄλλος, ὧδέ πως ἐν ὕμνοις θεολογῶν‘ αὐτὸς εἶπε, καὶ ἐγεννήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν, ” τὸν μὲν πατέρα καὶ ποιητὴν εἰσάγων ὡσὰν πανηγεμόνα βασιλικῷ νεύματι προστάττοντα, τὸν δὲ τούτῳ δευτερεύοντα θεῖον λόγον, οὐχ ἕτερον τοῦ πρὸς ἡμῶν κηρυττομένου, ταῖς πατρικαῖς ἐπιτάξεσιν ὑπουργοῦντα.
tautēn de engyatai tēn phōnēn prophētōn allos, hōde pōs en hymnois theologōn‘ autos eipe, kai egennēthēsan; autos eneteilato, kai ektisthēsan, ” ton men patera kai poiētēn eisagōn hōsan panēgemona basilikǭ neumati prostattonta, ton de toutǭ deutereuonta theion logon, ouch heteron tou pros hēmōn kēryttomenou, tais patrikais epitaxesin hypourgounta.
Another of the prophets confirms this saying, speaking of God in hymns in this way: “He spoke, and they were brought into being; he commanded, and they were created.” He presents the Father and Maker as ruler of all, commanding with a kingly nod, and the divine Word, second to him, none other than the one proclaimed by us, as carrying out the Father's commands.
Ps 148:5 (quotation, high confidence) · Ps 33:9 (32:9 LXX) (allusion, medium confidence)
Notes and citation
Summary: The psalmist likewise shows the Father commanding and the Word carrying out creation.
- The quotation is Ps 148:5 (compare Ps 33:9, 32:9 LXX).
Topics: Christology, Trinity
Cite (SBL): Eusebius, Hist. eccl. 1.2.5 (Dindorf 4:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.6Dindorf 4:5
τοῦτον καὶ ἀπὸ πρώτης ἀνθρωπογονίας πάντες, ὅσοι δὴ δικαιοσύνῃ καὶ θεοσεβείας ἀρετῇ διαπρέψαι λέγονται, ἀμφί τε τὸν μέγαν θεράποντα Μωυσέα, καὶ πρό γε αὐτοῦ πρῶτος ‘Αβραὰμ, τούτου τε οἶ παῖδες καὶ ὅσοι μετέπειτα δίκαιοι πεφήνασι καὶ προφῆται, καθαροῖς διανοίας ὄμμασι φαντασθέντες ἔγνωσάν τε καὶ οἷα θεοῦ παιδὶ τὸ προσῆκον ἀπένειμαν σέβας.
touton kai apo prōtēs anthrōpogonias pantes, hosoi dē dikaiosynę̄ kai theosebeias aretę̄ diaprepsai legontai, amphi te ton megan theraponta Mōysea, kai pro ge autou prōtos ‘Abraam, toutou te oi paides kai hosoi metepeita dikaioi pephēnasi kai prophētai, katharois dianoias ommasi phantasthentes egnōsan te kai hoia theou paidi to prosēkon apeneiman sebas.
Him all who are said to have excelled in righteousness and the virtue of godliness from the first creation of man, those around the great servant Moses, and before him, first of all, Abraham, and his children, and all the righteous men and prophets who appeared afterwards, beheld with the pure eyes of the mind; they recognized him and paid him the reverence due to the Son of God.
Notes and citation
Summary: The righteous of old, from Abraham to the prophets, recognized and worshipped the Son of God.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.6 (Dindorf 4:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.7Dindorf 4:5
αὐτὸς δὲ οὐδαμῶς ἀπορρᾳθυμῶν τῆς τοῦ πατρὸς εὐσεβείας διδάσκαλος τοῖς πᾶσι τῆς πατρικῆς καθίστατο γνώσεως. ὦφθαι γοῦν κύριος ὁ θεὸς ἀνείρηται οἷά τις κοινὸς ἄνθρωπος τῷ ‘ Αβραὰμ καθημένῳ παρὰ τὴν δρῦν τὴν Μαμβρῆ. ὁ δʼ ὑποπεσὼν αὐτίκα, καίτοι γε ἄνθρωπον ὀφθαλμοῖς ὁρῶν, προσκυνεῖ μὲν ὡς θεὸν, ἱκετεύει δὲ ὡς κύριον, ὁμολογεῖ τε μὴ ἀγνοεῖν ὅστις εἴη, ῥήμασιν αὐτοῖς λέγων “ κύριε ὁ κρίνων πᾶσαν τὴν γῆν, οὐ ποιήσεις κρίσιν;”
autos de oudamōs aporrąthymōn tēs tou patros eusebeias didaskalos tois pasi tēs patrikēs kathistato gnōseōs. ōphthai goun kyrios ho theos aneirētai hoia tis koinos anthrōpos tǭ ‘ Abraam kathēmenǭ para tēn dryn tēn Mambrē. ho dʼ hypopesōn autika, kaitoi ge anthrōpon ophthalmois horōn, proskynei men hōs theon, hiketeuei de hōs kyrion, homologei te mē agnoein hostis eiē, rhēmasin autois legōn “ kyrie ho krinōn pasan tēn gēn, ou poiēseis krisin?”
And he, for his part, in no way neglecting reverence for the Father, became the teacher of knowledge of the Father to all. So the Lord God is recorded to have appeared like an ordinary man to Abraham as he sat by the oak of Mamre. And Abraham at once fell down, although he saw a man with his eyes, and worshipped him as God, and entreated him as Lord, and confessed that he was not ignorant of who he was, saying in these very words: “Lord, you who judge all the earth, will you not do justice?”
Gen 18:1 (allusion, high confidence) · Gen 18:25 (quotation, high confidence)
Notes and citation
Summary: The Word appeared as a man to Abraham at Mamre, who worshipped him as God and Judge of all the earth.
- The narrative is Gen 18:1–2; the quotation is Gen 18:25 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.7 (Dindorf 4:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.8Dindorf 4:5–6
εἰ γὰρ μηδεὶς ἐπιτρέποι λόγος τὴν ἀγέννητον καὶ ἄτρεπτον οὐσίαν θεοῦ τοῦ παντοκράτορος εἰς ἀνδρὸς εἶδος μεταβάλ- λειν, μηδʼ αὖ γεννητοῦ μηδενὸς φαντασίᾳ τὰς τῶν ὁρώντων ὄψεις ἐξαπατᾶν, μηδὲ μὴν ψευδῶς τὰ τοιαῦτα πλάττεσθαι τὴν γραφὴν, θεὸς καὶ κύριος ὁ κρίνων πᾶσαν τὴν γῆν καὶ ποιῶν κρίσιν ἐν ἀνθρώπου ὁρώμενος σχήματι, τίς ἂν ἕτερος ἀναγορεύοιτο, εἰ μὴ φάναι θέμις τὸ πρῶτον τῶν ὅλων αἴτιον, ἢ μόνος ὁ προὼν αὐτοῦ λόγος; περὶ οὗ καὶ ἐν ψαλμοῖς ἀνείρηται “ ἀπέστειλε τὸν λόγον αὑτοῦ, καὶ ἰάσατο αὐτοὺς, καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν.”
ei gar mēdeis epitrepoi logos tēn agennēton kai atrepton ousian theou tou pantokratoros eis andros eidos metabal- lein, mēdʼ au gennētou mēdenos phantasią tas tōn horōntōn opseis exapatan, mēde mēn pseudōs ta toiauta plattesthai tēn graphēn, theos kai kyrios ho krinōn pasan tēn gēn kai poiōn krisin en anthrōpou horōmenos schēmati, tis an heteros anagoreuoito, ei mē phanai themis to prōton tōn holōn aition, ē monos ho proōn autou logos? peri hou kai en psalmois aneirētai “ apesteile ton logon hautou, kai iasato autous, kai errysato autous ek tōn diaphthorōn autōn.”
For if no reason would allow that the unbegotten and unchangeable being of God Almighty should change into the form of a man, nor again that it should deceive the eyes of those who saw by the illusion of anything created, nor that Scripture should falsely invent such things, then who else could be named the God and Lord who judges all the earth and does justice, seen in the form of a man, if it is not lawful to say the first cause of the universe, than his pre-existent Word alone? Of him it is said in the Psalms too: “He sent his Word and healed them, and delivered them from their corruptions.”
Ps 107:20 (106:20 LXX) (quotation, high confidence) · Gen 18:25 (allusion, high confidence)
Notes and citation
Summary: The one who appeared to Abraham cannot be the unchangeable Father, and so must be the pre-existent Word.
- The quotation is Ps 107:20 (106:20 LXX); the phrase “who judges all the earth” is Gen 18:25.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Hist. eccl. 1.2.8 (Dindorf 4:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.9Dindorf 4:6
τοῦτον δεύτερον μετὰ τὸν πατέρα κύριον σαφέστατα Μωυσῆς ἀναγορεύει λέγων “ ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ παρὰ κυρίου.” τοῦτον καὶ τῷ Ἰακὼβ αὖθις ἐν ἀνδρὸς φανέντα σχήματι θεὸν ἡ θεία προσαγορεύει γραφὴ, φάσκοντα τῷ Ἰακὼβ “ οὺκέτι κληθήσεται τὸ ὂνομά σου Ἰακὼβ ἀλλʼ Ἰσραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ θεοῦ. ὅτε καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου εἶδος θεοῦ, λέγων “ εἶδον γὰρ τὸν θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη ἡ ψυχή μου.’’
touton deuteron meta ton patera kyrion saphestata Mōysēs anagoreuei legōn “ ebrexe kyrios epi Sodoma kai Gomorra theion kai pyr para kyriou.” touton kai tǭ Iakōb authis en andros phanenta schēmati theon hē theia prosagoreuei graphē, phaskonta tǭ Iakōb “ ouketi klēthēsetai to onoma sou Iakōb allʼ Israēl estai to onoma sou, hoti enischysas meta theou. hote kai ekalesen Iakōb to onoma tou topou ekeinou eidos theou, legōn “ eidon gar ton theon prosōpon pros prosōpon, kai esōthē hē psychē mou.’’
Moses very clearly names him a second Lord after the Father when he says, “The Lord rained on Sodom and Gomorrah sulphur and fire from the Lord.” Him again, when he appeared to Jacob in the form of a man, divine Scripture calls God, as he says to Jacob, “No longer shall your name be called Jacob, but Israel shall be your name, for you have prevailed with God.” Then too Jacob called the name of that place “Form of God,” saying, “For I have seen God face to face, and my life was preserved.”
Gen 19:24 (quotation, high confidence) · Gen 32:28 (quotation, high confidence) · Gen 32:30 (quotation, high confidence)
Notes and citation
Summary: Moses calls the Word a second Lord at Sodom, and Jacob saw him as God face to face.
- The quotations are Gen 19:24, Gen 32:28, and Gen 32:30 (LXX “Form of God” for Peniel).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.9 (Dindorf 4:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.10Dindorf 4:6
καὶ μὴν οὐδʼ ὑποβεβηκότων ἀγγέλων καὶ λειτουργῶν θεοῦ τὰς ἀναγραφείσας θεοφανείας ὑπονοεῖν θέμις, ἐπεὶ καὶ τούτων ὅταν τις ἀνθρώποις παραφαίνηται, οὐκ ἐπικρύπτεται ἡ γραφὴ, ὀνομαστὶ οὐ θεὸν, οὐδὲ μὴν κύριον, ἀλλʼ ἀγγέλους χρηματίσαι λέγουσα, ὡς διὰ μυρίων μαρτυριῶν πιστώσασθαι ῥᾴδιον.
kai mēn oudʼ hypobebēkotōn angelōn kai leitourgōn theou tas anagrapheisas theophaneias hyponoein themis, epei kai toutōn hotan tis anthrōpois paraphainētai, ouk epikryptetai hē graphē, onomasti ou theon, oude mēn kyrion, allʼ angelous chrēmatisai legousa, hōs dia myriōn martyriōn pistōsasthai rhądion.
Nor indeed is it right to suppose that the recorded appearances of God were of subordinate angels and ministers of God; for whenever one of these appears to men, Scripture does not conceal it but says by name that they were called, not God, nor Lord, but angels, as it is easy to confirm by countless testimonies.
Notes and citation
Summary: These appearances were not of angels, for Scripture names angels as angels.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.10 (Dindorf 4:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.11Dindorf 4:6
τοῦτον καὶ ὁ Μωυσέως διάδοχος Ἰησοῦς ὡσὰν τῶν οὐρανίων ἀγγέλων καὶ ἀρχαγγέλων τῶν τε ὑπερκοσμίων δυνάμεων ἡγούμενον, καὶ ὡσανεὶ τοῦ πατρὸς ὕπαρχον, τὰ δευτερεῖα τῆς κατὰ πάντων βασιλείας τε καὶ ἀρχῆς ἐμπεπιστευμένον, ἀρχιστράτηγον δυνάμεως κυρίου ὀνομάζει, οὐκ ἄλλως αὐτὸν ἢ αὖθις ἐν ἀνθρώπου μορφῇ καὶ σχήματι θεωρήσας.
touton kai ho Mōyseōs diadochos Iēsous hōsan tōn ouraniōn angelōn kai archangelōn tōn te hyperkosmiōn dynameōn hēgoumenon, kai hōsanei tou patros hyparchon, ta deutereia tēs kata pantōn basileias te kai archēs empepisteumenon, archistratēgon dynameōs kyriou onomazei, ouk allōs auton ē authis en anthrōpou morphę̄ kai schēmati theōrēsas.
Him too Moses' successor Joshua, beholding him once more in the form and shape of a man, names the commander-in-chief of the power of the Lord, as the leader of the heavenly angels and archangels and the powers above the world, and as it were the Father's viceroy, entrusted with the second rank of kingship and rule over all.
Josh 5:14 (allusion, high confidence)
Notes and citation
Summary: Joshua saw the Word as the commander of the Lord's army, leader of angels and the Father's viceroy.
- A stray numeral “5” in the digital text (a printed line number) is omitted. The title is from Josh 5:14.
Notes on the original text
- Digital text corrected (stray line number and wrong breathing in the digital text): ὓπαρχον, 5 τὰ → ὕπαρχον, τὰ.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.11 (Dindorf 4:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.12Dindorf 4:6–7
γέγραπται γοῦν “ καὶ ἐγενήθη, ὡς ἦν Ἰησοῦς ἐν Ἱεριχὼ, καὶ ἀναβλέψας ὁρᾷ ἄνθρωπον ἑστηκότα κατέναντι αὐτοῦ, καὶ ἡ ῥομφαία ἐσπασμένη ἐν τῇ χειρὶ αὐτοῦ, καὶ προσελθὼν Ἰησοῦς εἶπεν, ἡμέτερος εἶ ἢ τῶν ὑπεναντίων; καὶ εἶπεν αὐῷ, ἐγὼ ἀρχιστράτηγος δυνάμεως κυρίου νυνὶ παραγέγονα. καὶ Ἰησοῦς ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν καὶ εἶπεν αὐτῷ, δέσποτα, τί προστάσσεις τῷ σῷ οἰκέτῃ; καὶ εἶπεν ὁ ἀρχιστράτηγος κυρίου πρὸς Ἰησοῦν, λῦσον τὸ ὑπόδημα ἐκ τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐν ᾧ σὺ ἕστηκας, τόπος ἅγιός ἐστιν.
gegraptai goun “ kai egenēthē, hōs ēn Iēsous en Hierichō, kai anablepsas horą anthrōpon hestēkota katenanti autou, kai hē rhomphaia espasmenē en tę̄ cheiri autou, kai proselthōn Iēsous eipen, hēmeteros ei ē tōn hypenantiōn? kai eipen auǭ, egō archistratēgos dynameōs kyriou nyni paragegona. kai Iēsous epesen epi prosōpon epi tēn gēn kai eipen autǭ, despota, ti prostasseis tǭ sǭ oiketę̄? kai eipen ho archistratēgos kyriou pros Iēsoun, lyson to hypodēma ek tōn podōn sou; ho gar topos, en hǭ sy hestēkas, topos hagios estin.
It is written at any rate: “And it happened, when Joshua was at Jericho, that he looked up and saw a man standing opposite him, with his sword drawn in his hand. And Joshua came up and said, Are you ours or of our adversaries? And he said to him, I am the commander-in-chief of the power of the Lord; I have come now. And Joshua fell on his face on the ground and said to him, Master, what do you command your servant? And the commander of the Lord said to Joshua, Loose the sandal from your feet; for the place on which you stand is holy ground.”
Josh 5:13–15 (quotation, high confidence)
Notes and citation
Summary: Scripture tells how the commander of the Lord's army appeared to Joshua at Jericho.
- The quotation is Josh 5:13–15 (LXX).
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐν Γῇ χειρὶ → ἐν τῇ χειρὶ.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.12 (Dindorf 4:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.13Dindorf 4:7
ἔνθα καὶ ἐπιστήσεις ἀπὸ τῶν αὐτῶν ῥημάτων ὅτι μὴ ἕτερος οὗτος εἴη τοῦ καὶ Μωυσεῖ κεχρηματικότος, ὅτι δὴ αὐτοῖς ῥήμασι καὶ ἐπὶ τῷδέ φησιν ἡ γραφή “ὡς δὲ εἶδε κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν κύριος ἐκ τοῦ βάτου λέγων, Μωυσῆ Μωυσῆ· ὁ δὲ εἶπε τί ἐστι; καὶ εἶπε, μὴ έγγίσῃς ὡδε· λῦσον τὸ ὑπόδημα ἐκ τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐν ᾧ σὺ ἕστηκας ἐπʼ αὐτοῦ, γῆ ἁγία ἐστί. καὶ εἶπεν αὐτῷ, ἐγώ εἰμι ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ.”
entha kai epistēseis apo tōn autōn rhēmatōn hoti mē heteros houtos eiē tou kai Mōysei kechrēmatikotos, hoti dē autois rhēmasi kai epi tǭde phēsin hē graphē “hōs de eide kyrios hoti prosagei idein, ekalesen auton kyrios ek tou batou legōn, Mōysē Mōysē; ho de eipe ti esti? kai eipe, mē engisę̄s hōde; lyson to hypodēma ek tōn podōn sou; ho gar topos, en hǭ sy hestēkas epʼ autou, gē hagia esti. kai eipen autǭ, egō eimi ho theos tōn paterōn sou, ho theos Abraam kai theos Isaak kai theos Iakōb.”
Here too you will observe from the words themselves that this is no other than the one who spoke to Moses, since in the same words Scripture says of that occasion too: “When the Lord saw that he was coming near to look, the Lord called him from the bush, saying, Moses, Moses. And he said, What is it? And he said, Do not come near here; loose the sandal from your feet, for the place on which you stand is holy ground. And he said to him, I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob.”
Exod 3:4–6 (quotation, high confidence)
Notes and citation
Summary: The same words were spoken to Moses at the burning bush, showing it was the same divine Word.
- The quotation is Exod 3:4–6 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.13 (Dindorf 4:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.14Dindorf 4:7–8
καὶ ὅτι γέ ἐστιν οὐσία τις προκόσμιος ζῶσα καὶ ὑφεστῶσα, ἡ τῷ πατρὶ καὶ θεῷ τῶν ὅλων εἰς τὴν τῶν γενητῶν ἁπάντων δημιουργίαν ὑπηρετησαμένη, λόγος θεοῦ καὶ σοφία χρηματίζουσα, πρὸς ταῖς τεθειμέναις ἀποδείξεσιν ἔτι καἲ αὐτῆς ἐξ ἰδίου προσώπου τῆς σοφίας ἐπακοῦσαι πάρεστι, διὰ Σολομῶνος λευκότατα ὧδέ πως τὰ περὶ ἑαυτῆς μυσταγωγούσης ‘ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν καὶ γνῶσιν, καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην· διʼ ἐμοῦ βασιλεῖς βασιλεύουσι, καὶ οἱ δυνάσται γράφουσι δικαιοσύνην· διʼ ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ τύραννοι διʼ ἐμοῦ κρατοῦσι γῆς. ”
kai hoti ge estin ousia tis prokosmios zōsa kai hyphestōsa, hē tǭ patri kai theǭ tōn holōn eis tēn tōn genētōn hapantōn dēmiourgian hypēretēsamenē, logos theou kai sophia chrēmatizousa, pros tais tetheimenais apodeixesin eti kai autēs ex idiou prosōpou tēs sophias epakousai paresti, dia Solomōnos leukotata hōde pōs ta peri heautēs mystagōgousēs ‘egō hē sophia kateskēnōsa boulēn kai gnōsin, kai ennoian egō epekalesamēn; diʼ emou basileis basileuousi, kai hoi dynastai graphousi dikaiosynēn; diʼ emou megistanes megalynontai, kai tyrannoi diʼ emou kratousi gēs. ”
And that there is a certain being before the world, living and subsisting, which served the Father and God of the universe in the making of all created things, called the Word of God and Wisdom, we may learn, besides the proofs already given, from Wisdom herself speaking in her own person, as through Solomon she very clearly reveals the mysteries concerning herself in this way: “I, Wisdom, have made counsel my dwelling, and knowledge and understanding I have called upon. By me kings reign, and princes decree righteousness. By me great men are magnified, and by me rulers hold the earth.”
Prov 8:12 (quotation, high confidence) · Prov 8:15–16 (quotation, high confidence)
Notes and citation
Summary: Wisdom herself, speaking through Solomon, testifies that she existed before the world and served in creation.
- The quotation is Prov 8:12, 15–16 (LXX). The digital text's opening κὼ is an OCR slip for καὶ, and Σθλομῶνος for Σολομῶνος.
Notes on the original text
- Digital text corrected (OCR slip in the digital text; misread letter in the digital text): κὼ ὅτι γέ → καὶ ὅτι γέ; Σθλομῶνος → Σολομῶνος.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.14 (Dindorf 4:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.15Dindorf 4:8
οἷς ἐπιλέγει “κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με ἐν ἀρχῇ, πρὸ τοῦ τὴν γῆν ποιῆσαι, πρὸ τοῦ ποροελθεῖν τὰς πηγὰς τῶν ὑδάτων, πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με. ἡνίκα ἡτοίμαξε τὸν οὐρανὸν, συμπαρήμην αὐτῷ, καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπʼ οὐρανὸν, ἥμην παρʼ αὐτῷ ἁρμόζουσα. ἐγὼ ἤμην ᾗ προσέχαιρε, καθʼ ἡμέραν δὲ ηὐφραινόμην ἐνώπιον αὐτοῦ ἐν παντὶ καιρῷ, ὅτε ηὐφραίνετο τὴν οἰκουμένην ”
hois epilegei “kyrios ektise me archēn hodōn autou eis erga autou, pro tou aiōnos ethemeliōse me en archę̄, pro tou tēn gēn poiēsai, pro tou poroelthein tas pēgas tōn hydatōn, pro tou orē hedrasthēnai, pro de pantōn bounōn genną me. hēnika hētoimaxe ton ouranon, symparēmēn autǭ, kai hōs asphaleis etithei pēgas tēs hypʼ ouranon, hēmēn parʼ autǭ harmozousa. egō ēmēn hę̄ prosechaire, kathʼ hēmeran de ēuphrainomēn enōpion autou en panti kairǭ, hote ēuphraineto tēn oikoumenēn ”
To which she adds: “The Lord created me as the beginning of his ways for his works; before the age he established me, in the beginning, before he made the earth, before the springs of the waters came forth, before the mountains were settled, and before all the hills he begets me. When he prepared the heaven I was present with him, and when he made firm the springs of the region under heaven I was with him, setting in order. I was the one in whom he delighted; and daily I rejoiced before him at every time, when he rejoiced in the completed world.”
Prov 8:22–31 (quotation, high confidence)
Notes and citation
Summary: Wisdom continues: the Lord created her before the earth and she was with him, rejoicing, as he made the world.
- The quotation is Prov 8:22–25, 27–28, 30–31 (LXX), freely abridged by Eusebius; the text of the last clause is incomplete in the digital text.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.15 (Dindorf 4:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.16Dindorf 4:8
ὅτι μὲν οὖν προῆν, καὶ τισὶν εἰ καὶ μὴ τοῖς πᾶσιν ὁ θεῖος λόγος ἐπεφαίνετο, ταῦθʼ ἡμῖν ὡς ἐν βραχέσιν εἰρησθω.
hoti men oun proēn, kai tisin ei kai mē tois pasin ho theios logos epephaineto, tauthʼ hēmin hōs en brachesin eirēsthō.
That the divine Word, then, existed beforehand and appeared to some, if not to all, let this be said by us briefly.
Notes and citation
Summary: So the Word existed before and appeared to some of the ancients.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.16 (Dindorf 4:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.17Dindorf 4:8
Τί δὴ οὑν οὐχὶ καθάπερ τανῦν, καὶ πάλαι πρότερον εἰς πάντας ἀνθρώπους καὶ πᾶσιν ἔθνεσιν ἐκηρύττετο, ὧδε ἂν γένοιτο πρόδηλον. οὐκ ἦν ’πʼ χωρεῖν οἶός τε τὴν τοῦ Χριστοῦ πάνσοφον καὶ πάνα ρετον διδασκαλίαν ὁ πάλαι τῶν ἄνθρωπον βίος.
Ti dē houn ouchi kathaper tanyn, kai palai proteron eis pantas anthrōpous kai pasin ethnesin ekērytteto, hōde an genoito prodēlon. ouk ēn ’pʼ chōrein oios te tēn tou Christou pansophon kai pana reton didaskalian ho palai tōn anthrōpon bios.
Why, then, he was not proclaimed long ago, as he is now, to all men and all nations, will become clear from what follows. The life of men in ancient times was not able to receive the all-wise and all-virtuous teaching of Christ.
Notes and citation
Summary: The gospel was not preached to all nations earlier because ancient humanity was not ready for it.
- The digital text has a stray ’πʼ after ἦν and splits πανάρετον; both are OCR slips and are translated as the sense requires.
Cite (SBL): Eusebius, Hist. eccl. 1.2.17 (Dindorf 4:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.18Dindorf 4:8
εὐθὺς μὲν γὰρ ἐν ἀρχῇ μετὰ τὴν πρώτην ἐν μακαρίοις ζωὴν ὁ πρῶτος ἄνθρωπος, ἧττον τῆς θείας ἐντολῆς φροντίσας, εἰς τουτονὶ τὸν θνητὸν καὶ ἐπίκηρον βίον καταπέπτωκε, καὶ τὴν ἐπάρατον ταυτηνὶ γῆν τῆς πάλαι ἐνθέου τρυφῆς ἀντικατηλλάξατο, οἵ τε ἀπὸ τούτου τὴν καθʼ ἡμὰς σύμπασαν πληρώσαντες, πολὺ χείρους ἀναφανέντες ἐκτὸς ἑνός που καὶ δευτέρου, θηριώδη τινὰ τρόπον καὶ βίον ἀβίωτον ἐπανῄρηντο·
euthys men gar en archę̄ meta tēn prōtēn en makariois zōēn ho prōtos anthrōpos, hētton tēs theias entolēs phrontisas, eis toutoni ton thnēton kai epikēron bion katapeptōke, kai tēn eparaton tautēni gēn tēs palai entheou tryphēs antikatēllaxato, hoi te apo toutou tēn kathʼ hēmas sympasan plērōsantes, poly cheirous anaphanentes ektos henos pou kai deuterou, thēriōdē tina tropon kai bion abiōton epanę̄rēnto;
For at the very beginning, after the first life in blessedness, the first man, caring too little for the divine commandment, fell into this mortal and perishable life and exchanged the former divine delight for this accursed earth; and those descended from him who filled our whole world proved much worse, except for one here and there, and adopted a brutish manner and a life not worth living.
Gen 3:17 (allusion, medium confidence)
Notes and citation
Summary: After Adam's fall, his descendants, with few exceptions, sank into a savage way of life.
- Allusion to Gen 3 (the fall and the curse on the ground, Gen 3:17).
Cite (SBL): Eusebius, Hist. eccl. 1.2.18 (Dindorf 4:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.19Dindorf 4:8–9
ἀλλὰ καὶ οὔτε πόλιν οὔτε πολιτείαν, οὐ τέχνας, οὐκ ἐπιστήμας ἐπὶ νοῦν ἐβάλλοντο, νόμων τε καὶ δικαιωμάτων καὶ προσέτι ἀρετῆς καὶ φιλοσοφίας οὐδὲ ὀνόματος μετεῖχον, νομάδες δὲ ἐπʼ ἐρημίαις οἶά τινες ἄγριοι καὶ ἀπηνεῖς διῆγον, τοὺς μὲν ἐκ φύσεως προσήκοντας λογισμοὺς, τά τε λογικὰ καὶ ἥμερα τῆς ἀνθρώπων ψυχῆς σπέρματα αὐτοπροαιρέτου κακίας ὑπερβολῇ διαφθείροντες, ἀνοσιουργίαις δὲ πάσαις ὅλους σφᾶς ἐκδεδωκότες, ὡς τοτὲ μὲν ἀνθρωποβορεῖν, τοτὲ δὲ ἀλληλοκτονεῖν, ἄλλοτε δὲ ἀνθρωποβορεῖν, θεομαχίας τε καὶ τὰς παρὰ τοῖς πᾶσι βοωμένας γιγαντομαχίας ἐπιτολμᾶν, καὶ γῆν μὲν ἐπιτειχίζειν οὐρανῷ διανοεῖσθαι, μανίᾳ δὲ φρονήματος ἐκτόπου αὐτὸν τὸν ἐπὶ πάντων θεὸν πολεμεῖν παρασκευάζεσθαι.
alla kai oute polin oute politeian, ou technas, ouk epistēmas epi noun eballonto, nomōn te kai dikaiōmatōn kai proseti aretēs kai philosophias oude onomatos meteichon, nomades de epʼ erēmiais oia tines agrioi kai apēneis diēgon, tous men ek physeōs prosēkontas logismous, ta te logika kai hēmera tēs anthrōpōn psychēs spermata autoproairetou kakias hyperbolę̄ diaphtheirontes, anosiourgiais de pasais holous sphas ekdedōkotes, hōs tote men anthrōpoborein, tote de allēloktonein, allote de anthrōpoborein, theomachias te kai tas para tois pasi boōmenas gigantomachias epitolman, kai gēn men epiteichizein ouranǭ dianoeisthai, manią de phronēmatos ektopou auton ton epi pantōn theon polemein paraskeuazesthai.
They gave no thought to city or constitution, to arts or sciences; they had not even the name of laws and ordinances, nor, besides, of virtue and philosophy; but they lived as nomads in deserts, like wild and cruel creatures, destroying the natural reasoning and the rational and gentle seeds of the human soul by an excess of deliberately chosen wickedness, and giving themselves wholly over to every impiety, so that now they devoured one another, now killed one another, and at other times ate human flesh, and dared to fight against the gods and to attempt the battles with giants celebrated among all, and planned to wall up the earth against heaven, and in the madness of an outlandish pride prepared to make war on the very God who is over all.
Gen 11:4 (allusion, medium confidence)
Notes and citation
Summary: Early humanity had no cities, laws, or virtue, but lived savagely, killing one another and even warring against God.
- The digital text repeats ἀνθρωποβορεῖν in the list; the translation keeps the sense. “Walling the earth against heaven” alludes to the tower of Babel (Gen 11:4) and to Greek myths of the giants.
Cite (SBL): Eusebius, Hist. eccl. 1.2.19 (Dindorf 4:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.20Dindorf 4:9
ἐφʼ οἷς τοῦτον ἑαυτοὺς ἄγουσι τὸν τρόπον κατακλυσμοῖς αὐτοὺς καὶ πυρπολήσεσιν ὥσπερ ἀγρίαν ὕλην κατὰ πάσης τῆς γῆς κεχυμένην θεὸς ὁ πάντων ἔφορος μετῄει, λιμοῖς τε συνεχέσι καὶ λοιμοῖς, πολέμοις τε αὖ καὶ κεραυνόν βολαῖς ἄνωθεν αὐτοὺς υπετέμνετο, ὥσπερ τινὰ δεινὴν καὶ χαλεπωτάτην νόσον ψυχῶν πικροτέροις ἀνέχων τοῖς κολαστηρίοις.
ephʼ hois touton heautous agousi ton tropon kataklysmois autous kai pyrpolēsesin hōsper agrian hylēn kata pasēs tēs gēs kechymenēn theos ho pantōn ephoros metę̄ei, limois te synechesi kai loimois, polemois te au kai keraunon bolais anōthen autous ypetemneto, hōsper tina deinēn kai chalepōtatēn noson psychōn pikroterois anechōn tois kolastēriois.
Because they conducted themselves in this way, God, the overseer of all, pursued them with floods and conflagrations, as if they were a wild forest spread over the whole earth; and with continual famines and plagues, and again with wars and thunderbolts from above, he cut them down, as if checking some terrible and most grievous disease of souls with harsher punishments.
Gen 6:17 (allusion, low confidence)
Notes and citation
Summary: God punished them with floods, fires, famines, plagues, and wars to check the sickness of their souls.
- The floods and conflagrations allude to the flood (Gen 6–8) and to Sodom (Gen 19).
Cite (SBL): Eusebius, Hist. eccl. 1.2.20 (Dindorf 4:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.21Dindorf 4:9
τότε μὲν οὖν, ὅτε δὴ πολὺς ἦν ἐπικεχυμένος ὀλίγου δεῖν κατὰ πάντων ὁ τῆς κακίας κόρος, οἶα μέθης δεινῆς τὰς ἁπάντων σχεδὸν ἀνθρώπων ἐπισκιαζούσης καὶ ἐπισκοτούσης ψυχὰς, ἡ πρωτόγονος καὶ πρωτόκτιστος τοῦ θεοῦ σοφία καὶ αὐτὸς ὁ προὼν λόγος φιλανθρωπίας ὑπερβολῇ τοτὲ μὲν διʼ ὀπτασίας ἀγγέλων τοῖς ὑποβεβηκόσι, τοτὲ δὲ καὶ διʼ ἑαυτοῦ οἶα θεοῦ δύναμις σωτήριος ἐνί που καὶ δευτέρῳ τῶν πάλαι θεοφιλῶν ἀνδρῶν, οὐκ ἄλλως ἢ διʼ ἀνθρώπου μορφῆς, ὅτι μηδʼ ἑτέρως ἦν δυνατὸν, αὐτοῖς ὑπεφαίνετο.
tote men oun, hote dē polys ēn epikechymenos oligou dein kata pantōn ho tēs kakias koros, oia methēs deinēs tas hapantōn schedon anthrōpōn episkiazousēs kai episkotousēs psychas, hē prōtogonos kai prōtoktistos tou theou sophia kai autos ho proōn logos philanthrōpias hyperbolę̄ tote men diʼ optasias angelōn tois hypobebēkosi, tote de kai diʼ heautou oia theou dynamis sōtērios eni pou kai deuterǭ tōn palai theophilōn andrōn, ouk allōs ē diʼ anthrōpou morphēs, hoti mēdʼ heterōs ēn dynaton, autois hypephaineto.
At that time, then, when the glut of wickedness had been poured out over almost all, like a terrible drunkenness overshadowing and darkening the souls of nearly all men, the firstborn and first-created Wisdom of God, the pre-existent Word himself, in the excess of his love for mankind, appeared to those beneath him, sometimes through visions of angels, and sometimes in his own person, as the saving power of God, to one or two of the God-loving men of old, and in no other way than in human form, since it was not possible otherwise.
Notes and citation
Summary: When wickedness had overwhelmed nearly all, the Word in his love appeared to a few godly men, in human form.
- “First-created” (πρωτόκτιστος) echoes the LXX of Prov 8:22 quoted above.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.21 (Dindorf 4:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-21).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.22Dindorf 4:9–10
ὡς δʼ ἤδη διὰ τούτων τὰ θεοσεβείας σπέρματα εἰς πλῆθος ἀνδρῶν καταβέβλητο, ὅλον τε τὸ ἔθνος ἐπὶ τῇ θεοσεβείᾳ προσανέχον ἀνέκαθεν ἐξ Ἑβραίων ὑπέστη τοῦτο, τούτοις μὲν ὡσανεὶ πλήθεσιν ἔτι ταῖς παλαιαῖς ἀγωγαῖς ἐκδεδιῃτημένοις διὰ τοῦ προφήτου Μωυσέως εἰκόνας καὶ σύμβολα σαββάτου τινὸς μυστι- κοῦ καὶ περιτομῆς, ἑτέρων τε νοητῶν θεωρημάτων εἰσαγωγὰς, ἀλλʼ οὐκ αὐτὰς ἐναργεῖς παρεδίδου τὰς μυσταγωγίας.
hōs dʼ ēdē dia toutōn ta theosebeias spermata eis plēthos andrōn katabeblēto, holon te to ethnos epi tę̄ theosebeią prosanechon anekathen ex Hebraiōn hypestē touto, toutois men hōsanei plēthesin eti tais palaiais agōgais ekdedię̄tēmenois dia tou prophētou Mōyseōs eikonas kai symbola sabbatou tinos mysti- kou kai peritomēs, heterōn te noētōn theōrēmatōn eisagōgas, allʼ ouk autas enargeis paredidou tas mystagōgias.
And when through these men the seeds of godliness had already been sown among a multitude, and a whole nation devoted to godliness had arisen from the Hebrews of old, to them, as to multitudes still corrupted by their ancient practices, he delivered through the prophet Moses images and symbols of a certain mystical sabbath and of circumcision, and introductions to other spiritual contemplations, but not the clear mysteries themselves.
Notes and citation
Summary: Through Moses the Word gave the Hebrew nation symbols such as the sabbath and circumcision, not yet the full mysteries.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 1.2.22 (Dindorf 4:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-22).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.23Dindorf 4:10
ὡς δὲ τῆς παρὰ τούτοις νομοθεσίας βοωμένης, καὶ πνοῆς δίκην εὐώδους εἰς ἅπαντας ἀνθρώπους διαδιδομένης, ἤδη τότε ἐξ αὐτῶν καὶ τοῖς πλείοσι τῶν ἐθνῶν διὰ τῶν πανταχόσε νομοθετῶν τε καὶ φιλοσόφων ἡμέρωτο τὰ φρονήματα, τῆς ἀγρίας καὶ ἀπηνοῦς θηριωδίας ἐπὶ τὸ πρᾶον μεταβεβλημένης, ὡς καὶ εἰρήνην βαθεῖαν φιλίας τε καὶ ἐπιμιξίας πρὸς ἀλλήλους ἔχειν, τηνικαῦτα πᾶσι δὴ λοιπὸν ἀνθρώποις καὶ τοῖς ἀνὰ τὴν οἰκουμένην ἔθνεσιν, ὡσὰν προωφελημένοις καὶ ἤδη τυγχάνουσιν ἐπιτηδείοις πρὸς παραδοχὴν τῆς τοῦ πατρὸς γνώσεως, ὁ αὐτὸς δὴ πάλιν ἐκεῖνος ὁ τῶν ἀρρήτων διδάσκαλος, ὁ ἐν πᾶσιν ἀγαθοῖς τοῦ πατρὸς ὑπουργὸς, ὁ θεῖος καὶ οὐράνιος τοῦ θεοῦ λόγος, διʼ ἀνθρώπου κατὰ μηδὲν σώματος οὐσίᾳ τὴν ἡμετέραν φύσιν διαλλάττοντος, ἀρχομένης τῆς Ῥωμαίων βασιλείας ἐπιφανεὶς, τοιαῦτα ἔδρασέ τε καὶ ἔπαθεν, οἷα ταῖς προφητείαις ἀκόλουθα ἦν, ἄνθρωπον ὁμοῦ καὶ θεὸν ἐπιδημήσειν τῷ βίῳ παραδόξων ἔργων ποιητὴν, καὶ τοῖς πᾶσιν ἔθνεσι διδάσκαλον τῆς τοῦ πατρὸς εὐσεβείας ἀναδειχθήσεσθαι, τό τε παράδοξον αὐτοῦ τῆς γενέσεως καὶ τὴν καινὴν διδασκαλίαν καὶ τῶν ἔργων τὰ θαυμάσια, ἐπί τε τούτοις τοῦ θανάτου τὸν τρόπον, τήν τε ἐκ νεκρῶν ἀνάστασιν, καὶ τὴν ἐπὶ πᾶσιν εἰς οὐρανοὺς ἔνθεον ἀποκατάστασιν αὐτοῦ προκηρυττούσαις.
hōs de tēs para toutois nomothesias boōmenēs, kai pnoēs dikēn euōdous eis hapantas anthrōpous diadidomenēs, ēdē tote ex autōn kai tois pleiosi tōn ethnōn dia tōn pantachose nomothetōn te kai philosophōn hēmerōto ta phronēmata, tēs agrias kai apēnous thēriōdias epi to praon metabeblēmenēs, hōs kai eirēnēn batheian philias te kai epimixias pros allēlous echein, tēnikauta pasi dē loipon anthrōpois kai tois ana tēn oikoumenēn ethnesin, hōsan proōphelēmenois kai ēdē tynchanousin epitēdeiois pros paradochēn tēs tou patros gnōseōs, ho autos dē palin ekeinos ho tōn arrētōn didaskalos, ho en pasin agathois tou patros hypourgos, ho theios kai ouranios tou theou logos, diʼ anthrōpou kata mēden sōmatos ousią tēn hēmeteran physin diallattontos, archomenēs tēs Rhōmaiōn basileias epiphaneis, toiauta edrase te kai epathen, hoia tais prophēteiais akoloutha ēn, anthrōpon homou kai theon epidēmēsein tǭ biǭ paradoxōn ergōn poiētēn, kai tois pasin ethnesi didaskalon tēs tou patros eusebeias anadeichthēsesthai, to te paradoxon autou tēs geneseōs kai tēn kainēn didaskalian kai tōn ergōn ta thaumasia, epi te toutois tou thanatou ton tropon, tēn te ek nekrōn anastasin, kai tēn epi pasin eis ouranous entheon apokatastasin autou prokēryttousais.
But when their legislation became celebrated and spread like a fragrant breath among all men, then already from them the minds of most of the nations too had been tamed through lawgivers and philosophers everywhere, their wild and cruel savagery changed to gentleness, so that they enjoyed deep peace and friendship and intercourse with one another. At that time, then, to all the rest of mankind and to the nations throughout the world, as to people already helped and now fit to receive the knowledge of the Father, that same one again, the teacher of things unspeakable, the minister of the Father in all good things, the divine and heavenly Word of God, appeared at the beginning of the Roman Empire through a man in no way different from our nature in bodily substance, and did and suffered such things as agreed with the prophecies. For these proclaimed beforehand that one who was at once man and God would come to dwell in life as a doer of wonderful works, and would be shown to all nations as a teacher of reverence for the Father; and they foretold the wonder of his birth, his new teaching, and the marvels of his works, and besides these the manner of his death, his resurrection from the dead, and, above all, his divine restoration to heaven.
Notes and citation
Summary: Once the nations had been tamed, the Word appeared as a man at the start of the Roman Empire, fulfilling the prophecies of his birth, works, death, resurrection, and ascension.
- The digital text's παρασόξων is a slip for παραδόξων.
Notes on the original text
- Digital text corrected (misread letter in the digital text): παρασόξων → παραδόξων.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.23 (Dindorf 4:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-23).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.24Dindorf 4:10–11
τὴν γοῦν ἐπὶ τέλει βασιλείαν αὐτοῦ Δανιὴλ ὁ προφήτης συνορῶν θείῳ πνεύματι ὧδέ πως ἐθεοφορεῖτο, άνθρωπινώτερον τὴν θεοπτίαν ὑπογράφων. “ γάρʼ φησὶν “ ἴως οὗ θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο. καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιὼν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρὸν ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ. χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ. κριτήριον ἐκάθισε καὶ βίβλοι ἠνεῲχθησαν.”
tēn goun epi telei basileian autou Daniēl ho prophētēs synorōn theiǭ pneumati hōde pōs etheophoreito, anthrōpinōteron tēn theoptian hypographōn. “ garʼ phēsin “ iōs hou thronoi etethēsan, kai palaios hēmerōn ekathēto. kai to endyma autou leukon hōsei chiōn, kai hē thrix tēs kephalēs autou hōsei erion katharon ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon. potamos pyros heilken emprosthen autou. chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan emprosthen autou. kritērion ekathise kai bibloi ēneǭchthēsan.”
The prophet Daniel, for example, seeing his kingdom at the end by the divine Spirit, was inspired in this way, describing his vision of God in more human terms: “For I watched,” he says, “until thrones were set, and the Ancient of Days sat. And his clothing was white as snow, and the hair of his head like pure wool; his throne a flame of fire, its wheels burning fire. A river of fire flowed before him. A thousand thousands served him, and ten thousand times ten thousand stood before him. He set up judgment, and books were opened.”
Dan 7:9–10 (quotation, high confidence)
Notes and citation
Summary: Daniel foresaw the Ancient of Days enthroned in judgment.
- The quotation is Dan 7:9–10 (Theodotion). The digital text's opening “γάρʼ” lacks ἐθεώρουν and has ἴως for ἕως; translated as the sense requires.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 1.2.24 (Dindorf 4:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-24).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.25Dindorf 4:11
καὶ ἐξῆς “ ἐθεώρουν” φησὶ “ καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡσεὶ υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἴως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ ἐνώπιον αὐτοῦ προσηνέχθη· καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι αὐτῷ δουλεύουσιν. ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται. καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. ”
kai exēs “ etheōroun” phēsi “ kai idou meta tōn nephelōn tou ouranou hōsei huios anthrōpou erchomenos, kai iōs tou palaiou tōn hēmerōn ephthase, kai enōpion autou prosēnechthē; kai autǭ edothē hē archē kai hē timē kai hē basileia, kai pantes hoi laoi, phylai, glōssai autǭ douleuousin. hē exousia autou exousia aiōnios, hētis ou pareleusetai. kai hē basileia autou ou diaphtharēsetai. ”
And next, “I watched,” he says, “and behold, with the clouds of heaven one like a son of man was coming, and he came as far as the Ancient of Days and was brought before him. And to him was given the rule and the honour and the kingdom, and all the peoples, tribes, and tongues serve him. His authority is an everlasting authority, which shall not pass away, and his kingdom shall not be destroyed.”
Dan 7:13–14 (quotation, high confidence)
Notes and citation
Summary: Daniel saw one like a son of man receive an everlasting kingdom.
- The quotation is Dan 7:13–14 (Theodotion).
Notes on the original text
- Digital text corrected (repeated letters in the digital text; stray bracket in the digital text): ἐθεώωωρουν → ἐθεώρουν; αἰώνιος) ἥτις → αἰώνιος, ἥτις.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 1.2.25 (Dindorf 4:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-25).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.26Dindorf 4:11
ταῦτα δὲ σαφῶς οὐκ ἐφʼ ἕτερον, ἀλλʼ ἐπὶ τὸν ἡμέτερον σωτῆρα, τὸν ἐν ἀρχῇ πρὸς τὸν θεὸν θεὸν λόγον ἀναφέροιτο ἂν, υἱὸν ἀνθρώπου διὰ τὴν ὑστάτην ἐνανθρώπησιν αὐτοῦ χρηματίζοντα.
tauta de saphōs ouk ephʼ heteron, allʼ epi ton hēmeteron sōtēra, ton en archę̄ pros ton theon theon logon anapheroito an, huion anthrōpou dia tēn hystatēn enanthrōpēsin autou chrēmatizonta.
These things plainly could refer to no one else but our Saviour, God the Word who was in the beginning with God, called Son of Man because of his final incarnation.
John 1:1 (allusion, high confidence)
Notes and citation
Summary: Daniel's vision refers to Christ, the Word, called Son of Man because he became man.
- Allusion to John 1:1.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.2.26 (Dindorf 4:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-26).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.2.27Dindorf 4:11
ἀλλὰ γὰρ ἐν οἰκείοις ὑπομνήμασι τὰς περὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προφητικὰς ἐκλογὰς συναγαγόντες, ἀποδεικτικώτερόν τε τὰ περὶ αὐτοῦ δηλούμενα ἐν ἑτέροις συστήσαντες, τοῖς εἰρημένοις ἐπὶ τοῦ παρόντος ἀρκεσθησόμεθα.
alla gar en oikeiois hypomnēmasi tas peri tou sōtēros hēmōn Iēsou Christou prophētikas eklogas synagagontes, apodeiktikōteron te ta peri autou dēloumena en heterois systēsantes, tois eirēmenois epi tou parontos arkesthēsometha.
But since we have collected the prophetic extracts concerning our Saviour Jesus Christ in separate memoirs, and have set out more demonstratively elsewhere what is revealed about him, we shall be content for the present with what has been said.
Notes and citation
Summary: He refers readers to his other works for a fuller collection of prophecies about Christ.
- Eusebius refers to his Prophetic Extracts (Eclogae propheticae) and probably the Demonstration of the Gospel.
Cite (SBL): Eusebius, Hist. eccl. 1.2.27 (Dindorf 4:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-2-27).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 1, chapter 3
1.3.1Dindorf 4:11
Ὃτι δὲ καὶ αὐτὸ τοὔνομα τοῦ τε Ἰησοῦ καὶ δὴ καὶ τὸ τοῦ Χριστοῦ παρʼ αὐτοῖς τοῖς πάλαι θεοφιλέσι προφήταις τετίμητο ἤδη καιρὸς ἀποδεικνύναι.
Hoti de kai auto tounoma tou te Iēsou kai dē kai to tou Christou parʼ autois tois palai theophilesi prophētais tetimēto ēdē kairos apodeiknynai.
It is now time to show that the very name of Jesus, and also that of Christ, had been honoured by the God-loving prophets of old.
Notes and citation
Summary: Next he shows that the names “Jesus” and “Christ” were honoured by the ancient prophets.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.1 (Dindorf 4:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.2Dindorf 4:11–12
σεπτὸν ὡς ἔνι μάλιστα καὶ ἔνδοξον τὸ Χριστοῦ ὄνομα πρῶτος αὐτὸς γνωρίσας Μωυσῆς, τύπους οὐρανίων καὶ σύμβολα μυστηριώδεις τε εἰκόνας ἀκολούθως χρησμῷ φήσαντι αὐτῷ “ὅρα, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὂρει ” παραδιδοὺς, ἀρχιερέα θεοῦ, ὡς ἐνῆν μάλιστα δυνα- τὸν, ἄνθρωπον ἐπιφημίσας, τοῦτον Χριστὸν ἀναγορεύει. καὶ ταύτῃ γε τῇ κατὰ τὴν ἀρχιερωσύνην ἀξίᾳ, πᾶσαν ὑπερβαλλούσῃ παρʼ αὐτῷ τὴν ἐν ἀνθρώποις προεδρίαν, ἐπὶ τιμῇ καὶ δόξῃ τὸ τοῦ Χριστοῦ περιτίθησιν ὄνομα. οὕτως ἄρα τὸν Χριστὸν θεῖόν τι χρῆμα ἠπίστατο.
septon hōs eni malista kai endoxon to Christou onoma prōtos autos gnōrisas Mōysēs, typous ouraniōn kai symbola mystēriōdeis te eikonas akolouthōs chrēsmǭ phēsanti autǭ “hora, poiēseis panta kata ton typon ton deichthenta soi en tǭ orei ” paradidous, archierea theou, hōs enēn malista dyna- ton, anthrōpon epiphēmisas, touton Christon anagoreuei. kai tautę̄ ge tę̄ kata tēn archierōsynēn axią, pasan hyperballousę̄ parʼ autǭ tēn en anthrōpois proedrian, epi timę̄ kai doxę̄ to tou Christou peritithēsin onoma. houtōs ara ton Christon theion ti chrēma ēpistato.
Moses himself was the first to make known the name of Christ as supremely august and glorious. When he delivered types of heavenly things and symbols and mysterious images, in accordance with the oracle that told him, “See, you shall make all things according to the pattern shown you on the mountain,” and consecrated a man as high priest of God, as far as was possible, he calls him Christ. And to this dignity of the high priesthood, which in his view surpassed all precedence among men, he attaches the name of Christ for honour and glory. So he understood Christ to be something divine.
Exod 25:40 (quotation, high confidence) · Heb 8:5 (echo, medium confidence) · Lev 4:5 (allusion, high confidence)
Notes and citation
Summary: Moses first gave the title “Christ” (anointed) to the high priest, showing the name's divine honour.
- The quotation is Exod 25:40 (compare Heb 8:5). “The anointed priest” (ὁ ἱερεὺς ὁ χριστός) is in Lev 4:5, 16 LXX.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.2 (Dindorf 4:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.3Dindorf 4:12
ὁ δʼ αὐτὸς καὶ τὴν τοῦ Ἰησοῦ προσηγορίαν εὖ μάλα πνεύματι θείῳ προϊδὼν πάλιν τινὸς ἐξαιρέτου προνομίας καὶ ταύτην ἀξιοῖ. οὔποτε γοῦν πρότερον ἐκφωνηθὲν εἰς ἀνθρώπους πρὶν ἢ Μωυσέα γνωσθῆναι τὸ τοῦ Ἰησοῦ πρόσρημα τούτῳ Μωυσῆς πρώτῳ καὶ μόνῳ περιτίθησιν, ὃν κατὰ τύπον αὖθις καὶ σύμβολον ἔγνω μετὰ τὴν αὐτοῦ τελευτὴν διαδεξόμενον τὴν κατὰ πάντων ἀρχήν.
ho dʼ autos kai tēn tou Iēsou prosēgorian eu mala pneumati theiǭ proïdōn palin tinos exairetou pronomias kai tautēn axioi. oupote goun proteron ekphōnēthen eis anthrōpous prin ē Mōysea gnōsthēnai to tou Iēsou prosrēma toutǭ Mōysēs prōtǭ kai monǭ peritithēsin, hon kata typon authis kai symbolon egnō meta tēn autou teleutēn diadexomenon tēn kata pantōn archēn.
The same Moses, foreseeing very clearly by the divine Spirit the title of Jesus as well, again honours this too with a special privilege. The name of Jesus, which had never been uttered among men before Moses was known, Moses gives first and only to the one whom he knew would, again as a type and symbol, succeed after his death to rule over all.
Notes and citation
Summary: Moses also first gave the name “Jesus” (Joshua) to his successor, as a type of Christ.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.3 (Dindorf 4:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.4Dindorf 4:12
οὐ πρότερον γοῦν τὸν αὐτοῦ διάδοχον τῇ τοῦ Ἰησοῦ κεχρημένον προσηγορίᾳ, ὀνόματι δὲ ἑτέρῳ τῷ Λύσῃ, ὅπερ οἱ γεννήσαντες αὐτῷ τέθειντο, καλούμενον, Ἰησοῦν αὐτὸς ἀναγορεύει, γέρας ὥσπερ τίμιον παντὸς πολὺ μεῖζον βασιλικοῦ διαδήματος τοὔνομα αὐτῷ δωρούμενος, ὅτι δὴ καὶ αὐτὸς ὁ τοῦ Ναυῆ Ἰησοῦς τοῦ σωτῆρος ἡμῶν τὴν εἰκόνα ἔφερε, τοῦ μόνου μετὰ Μωυσέα καὶ τὸ συμπέρασμα τῆς διʼ ἐκείνου παραδοθείσης συμβολικῆς λατρείας, τῆς ἀληθοῦς καὶ καθαρωτάτης εὐσεβείας τὴν ἀρχὴν διαδεξαμένου.
ou proteron goun ton autou diadochon tę̄ tou Iēsou kechrēmenon prosēgorią, onomati de heterǭ tǭ Lysę̄, hoper hoi gennēsantes autǭ tetheinto, kaloumenon, Iēsoun autos anagoreuei, geras hōsper timion pantos poly meizon basilikou diadēmatos tounoma autǭ dōroumenos, hoti dē kai autos ho tou Nauē Iēsous tou sōtēros hēmōn tēn eikona ephere, tou monou meta Mōysea kai to symperasma tēs diʼ ekeinou paradotheisēs symbolikēs latreias, tēs alēthous kai katharōtatēs eusebeias tēn archēn diadexamenou.
At any rate his successor, who had not before used the name Jesus but was called by another name, Hoshea, which his parents had given him, Moses himself names Jesus, bestowing the name on him as a precious honour far greater than any royal crown, because Jesus the son of Nun himself bore the image of our Saviour, who alone, after Moses and the completion of the symbolic worship delivered through him, succeeded to the rule of true and most pure religion.
Num 13:16 (allusion, high confidence)
Notes and citation
Summary: Moses renamed Hoshea “Jesus” (Joshua), because he bore the image of the Saviour who would succeed the Mosaic worship.
- Allusion to Num 13:16. In Greek “Joshua” and “Jesus” are the same name (Ἰησοῦς). The digital text has Λύσῃ for Αὐσῆ (Hoshea) and Μωθσἐα for Μωυσέα.
Notes on the original text
- Digital text corrected (misread letters in the digital text): Μωθσἐα → Μωυσέα.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.4 (Dindorf 4:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.5Dindorf 4:12
καὶ Μωυσῆς μὲν ταύτῃ πη δυσὶ τοῖς κατʼ αὐτὸν ἀρετῇ καὶ δόξη παρὰ πάντα τὸν λαὸν προφέρουσιν ἀνθρώποις, τῷ μὲν ἀρχιερεῖ, τῷ δὲ μετʼ αὐτὸν ἡγησομένῳ, τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προσηγορίαν ἐπὶ τιμῇ τῇ μεγίστῃ περιτέθειται.
kai Mōysēs men tautę̄ pē dysi tois katʼ auton aretę̄ kai doxē para panta ton laon propherousin anthrōpois, tǭ men archierei, tǭ de metʼ auton hēgēsomenǭ, tēn tou sōtēros hēmōn Iēsou Christou prosēgorian epi timę̄ tę̄ megistę̄ peritetheitai.
In this way, then, Moses bestowed the title of our Saviour Jesus Christ, as the highest honour, on the two men of his time who surpassed all the people in virtue and glory: on the high priest, and on the one who was to lead after him.
Notes and citation
Summary: Moses gave the names “Christ” and “Jesus” to the two greatest men of his day.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.5 (Dindorf 4:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.6Dindorf 4:12–13
σαφῶς δὲ καὶ οἶ μετὰ ταῦτα προφῆται ὀνομαστὶ τὸν Χριστὸν προαναφωνοῦσιν, ὁμοῦ τὴν μέλλουσαν ἔσεσθαι κατʼ αὐτοῦ συσκευὴν τοῦ Ἰουδαίων λαοῦ, ὁμοῦ δὲ καὶ τὴν τῶν ἐθνῶν διʼ αὐτοῦ κλῆσιν προμαρτυρόμενοι, τοτὲ μὲν ὧδέ πως Ἱερεμίας λέγων “ πνεῦμα πρὸ προσώπου ἡμῶν Χριστὸς κύριος συνλήφθη ἐν ταῖς διαφθοραῖς αὐτῶν, οὗ εἲπαμεν ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἒθνεσι, ” τοτὲ δὲ ἀμηχανῶν Δαβὶδ, διὰ τούτων ‘ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἶ βασιλεῖς τῆς γῆς, καὶ οἶ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ, κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. ” οἷς ἑξῆς ἐπιλέγει ἐξ αὐτοῦ δὴ προσώπου τοῦ Χριστοῦ κύριος εἶπε πρός με, υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι παρʼ ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς ”
saphōs de kai oi meta tauta prophētai onomasti ton Christon proanaphōnousin, homou tēn mellousan esesthai katʼ autou syskeuēn tou Ioudaiōn laou, homou de kai tēn tōn ethnōn diʼ autou klēsin promartyromenoi, tote men hōde pōs Hieremias legōn “ pneuma pro prosōpou hēmōn Christos kyrios synlēphthē en tais diaphthorais autōn, hou eipamen en tę̄ skią autou zēsometha en tois ethnesi, ” tote de amēchanōn Dabid, dia toutōn ‘hina ti ephryaxan ethnē kai laoi emeletēsan kena? parestēsan oi basileis tēs gēs, kai oi archontes synēchthēsan epi to auto, kata tou kyriou kai kata tou Christou autou. ” hois hexēs epilegei ex autou dē prosōpou tou Christou kyrios eipe pros me, huios mou ei sy, egō sēmeron gegennēka se. aitēsai parʼ emou kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs ”
And the prophets after these clearly foretold Christ by name, testifying beforehand both to the plot that the Jewish people would form against him and to the calling of the nations through him. At one time Jeremiah speaks thus: “The breath before our face, Christ the Lord, was taken in their corruptions, of whom we said, In his shadow we shall live among the nations.” At another time David, in perplexity, says, “Why did the nations rage and the peoples devise vain things? The kings of the earth stood by, and the rulers gathered together against the Lord and against his Christ.” To which he adds next, from the very person of Christ: “The Lord said to me, You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.”
Lam 4:20 (quotation, high confidence) · Ps 2:1–2 (quotation, high confidence) · Ps 2:7–8 (quotation, high confidence)
Notes and citation
Summary: Later prophets named Christ, foretelling both the plot against him and the calling of the nations.
- The quotations are Lam 4:20 (LXX, ascribed to Jeremiah) and Ps 2:1–2, 7–8. The final quotation is incomplete in the digital text (it breaks off at “the ends of the”).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.6 (Dindorf 4:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.7Dindorf 4:13
οὐ μόνους δὲ ἄρα τοὺς ἀρχιερω- σύνῃ τετιμημένους, ἐλαίῳ σκευαστῷ τοῦ συμβόλου χριομένους ἕνεκα, τὸ τοῦ Χριστοῦ κατεκόσμει παρʼ Ἑβραίοις ὄνομα, ἀλλὰ καὶ τοὺς βασιλέας, οὓς καὶ αὐτοὺς νεύματι θείῳ προφῆται χρίοντες εἰκονικούς τινας Χριστοὺς ἀπειργάζοντο, ὅτι δὴ καὶ αὐτοὶ τῆς τοὐ μόνου καὶ ἀληθοῦς Χριστοῦ τοῦ κατὰ πάντων ὢ βασιλεύοντος θείου λόγου βασιλικῆς καὶ ἀρχικῆς ἐξουσίας τοὺς τύπους διʼ ἑαυτῶν ἔφερον.
ou monous de ara tous archierō- synę̄ tetimēmenous, elaiǭ skeuastǭ tou symbolou chriomenous heneka, to tou Christou katekosmei parʼ Hebraiois onoma, alla kai tous basileas, hous kai autous neumati theiǭ prophētai chriontes eikonikous tinas Christous apeirgazonto, hoti dē kai autoi tēs tou monou kai alēthous Christou tou kata pantōn ō basileuontos theiou logou basilikēs kai archikēs exousias tous typous diʼ heautōn epheron.
Among the Hebrews it was not only those honoured with the high priesthood, anointed with prepared oil for the sake of the symbol, whom the name of Christ adorned, but also the kings, whom the prophets, anointing them at God's command, made into Christs in image, since they too bore in themselves the types of the royal and sovereign authority of the only and true Christ, the divine Word who reigns over all.
Notes and citation
Summary: Kings, too, were anointed and so were “christs” in figure of the true Christ.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.7 (Dindorf 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.8Dindorf 4:13
ἤδη δὲ καὶ αὐτῶν τῶν προφητῶν τινὰς διὰ χρίσματος Χριστοὺς ἐν τύπῳ γεγονέναι παρειλήφαμεν, ὡς τούτους ἃπαντας τὴν ἐπὶ τὸν ἀληθῆ Χριστὸν, τὸν ἔνθεον καὶ οὐράνιον λόγον, ἀναφορὰν ἔχειν, μόνον ἀρχιερέα τῶν ὅλων καὶ μόνον ἀπάσης κτίσεως βασιλέα καὶ μόνον προφητῶν ἀρχιπροφήτην τοῦ πατρὸς τυγχάνοντα.
ēdē de kai autōn tōn prophētōn tinas dia chrismatos Christous en typǭ gegonenai pareilēphamen, hōs toutous hapantas tēn epi ton alēthē Christon, ton entheon kai ouranion logon, anaphoran echein, monon archierea tōn holōn kai monon apasēs ktiseōs basilea kai monon prophētōn archiprophētēn tou patros tynchanonta.
We have received, moreover, that some of the prophets themselves became Christs in type by anointing, so that all these have reference to the true Christ, the divine and heavenly Word, who is the only high priest of all, the only king of all creation, and the only chief prophet of the prophets of the Father.
1 Kgs 19:16 (allusion, medium confidence)
Notes and citation
Summary: Some prophets were also anointed, so priests, kings, and prophets all point to Christ, the true high priest, king, and prophet.
- Allusion to the anointing of Elisha (1 Kgs 19:16).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.8 (Dindorf 4:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.9Dindorf 4:13–14
τούτου δʼ ἀπόδειξις τὸ μηδένα πω τῶν πάλαι διὰ τοῦ συμβόλου κεχρισμένων, μήτε ἱερέων μήτε βαισ- λέων μήτε μὴν προφητῶν, τοσαύτην ἀρετῆς ἐνθέου δύναμιν κτήσασθαι, ὅσην ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ μόνος καὶ ἀληθινὸς Χριστὸς ἐπιδέδεικται.
toutou dʼ apodeixis to mēdena pō tōn palai dia tou symbolou kechrismenōn, mēte hiereōn mēte bais- leōn mēte mēn prophētōn, tosautēn aretēs entheou dynamin ktēsasthai, hosēn ho sōtēr kai kyrios hēmōn Iēsous ho monos kai alēthinos Christos epidedeiktai.
The proof of this is that none of those anointed by the symbol in ancient times, whether priests or kings or prophets, ever acquired such power of divine virtue as our Saviour and Lord Jesus, the only and true Christ, has displayed.
Notes and citation
Summary: None of the ancient anointed ones had the divine power that Jesus, the true Christ, has shown.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.9 (Dindorf 4:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.10Dindorf 4:14
οὐδείς γέ τοι ἐκείνων καίπερ ἀξιώματι καὶ τιμῇ ἐπὶ πλείσταις ὅσαις γενεαῖς παρὰ τοῖς οἰκείοις διαλαμψάντων τοὺς ὑπηκόους πώποτε ἐκ τῆς περὶ αύτοὺς εἰκονικῆς τοῦ Χριστοῦ προσρήσεως Χριστιανοὺς ἐπεφήμισεν· ἀλλʼ οὐδὲ σεβάσμιός τινι τούτων πρὸς τῶν ὑπηκόων ὑπῆρξε τιμή· ἀλλʼ οὐδὲ μετὰ τὴν τελευτὴν τοσαύτη διάθεσις, ὡς καὶ ὑπεραποθνήσκειν ἑτοίμως ἔχειν τοῦ τιμωμένου· ἀλλʼ οὐδὲ πάντων τῶν ἀνὰ τὴν οἰκουμένην ἐθνῶν περί τινα τῶν τότε τοσαύτη γέγονε κίνησις, ἐπεὶ μηδὲ τοσοῦτον ἐν ἐκείνοις ἡ τοῦ συμβόλου δύναμις οἴα τε ἢν ἐνεργεῖν, ὅσον ἡ τῆς ἀληθείας παράστασις διὰ τοῦ σωτῆρος ἡμῶν ἐνδεικνυμένη·
oudeis ge toi ekeinōn kaiper axiōmati kai timę̄ epi pleistais hosais geneais para tois oikeiois dialampsantōn tous hypēkoous pōpote ek tēs peri autous eikonikēs tou Christou prosrēseōs Christianous epephēmisen; allʼ oude sebasmios tini toutōn pros tōn hypēkoōn hypērxe timē; allʼ oude meta tēn teleutēn tosautē diathesis, hōs kai hyperapothnēskein hetoimōs echein tou timōmenou; allʼ oude pantōn tōn ana tēn oikoumenēn ethnōn peri tina tōn tote tosautē gegone kinēsis, epei mēde tosouton en ekeinois hē tou symbolou dynamis oia te ēn energein, hoson hē tēs alētheias parastasis dia tou sōtēros hēmōn endeiknymenē;
Not one of them, at any rate, though they shone among their own people in rank and honour for very many generations, ever named his subjects Christians from the name of Christ which they bore in image. Nor did any of them receive worshipful honour from his subjects; nor, after his death, such devotion that people were ready to die for the one honoured; nor was there such a movement of all the nations throughout the world concerning any of those men; for the power of the symbol could not work so strongly in them as the presence of the truth displayed through our Saviour.
Notes and citation
Summary: No anointed king or priest ever gave his followers his name, received worship, or moved all nations as Christ has.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.10 (Dindorf 4:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.11Dindorf 4:14
ὃς οὔτʼ ἑ σύμβολα καὶ τύπους ἀρχιερωσύνης παρά του λαβὼν, ἀλλʼ οὐδὲ γένος τὸ περὶ σῶμα ἐξ ἱερωμένων κατάγων, οὐδʼ ἀνδρῶν δορυφορίαις ἐπὶ βασιλείαν προαχθεὶς, οὐδὲ μὴν προφήτης ὁμοίως τοῖς πάλαι γενόμενος, οὐδʼ ἀξίας ὅλως ἤ τινος παρὰ Ἰουδαίοις τυχὼν προεδρίας, ὅμως τοῖς πᾶσιν εἰ καὶ μὴ τοῖς συμβόλοις, ἀλλʼ αὐτῇ γε τῇ ἀληθείᾳ παρὰ τοῦ πατρὸς κεκόσμητο.
hos outʼ he symbola kai typous archierōsynēs para tou labōn, allʼ oude genos to peri sōma ex hierōmenōn katagōn, oudʼ andrōn doryphoriais epi basileian proachtheis, oude mēn prophētēs homoiōs tois palai genomenos, oudʼ axias holōs ē tinos para Ioudaiois tychōn proedrias, homōs tois pasin ei kai mē tois symbolois, allʼ autę̄ ge tę̄ alētheią para tou patros kekosmēto.
He received no symbols and types of high priesthood from anyone, nor did he trace his bodily descent from priests; he was not advanced to a kingdom by the spears of armed men, nor was he a prophet like those of old, nor did he obtain any rank at all or any precedence among the Jews; yet he had been adorned by the Father with all these things, not in symbols, but in truth itself.
Notes and citation
Summary: Jesus had no priestly, royal, or prophetic office among the Jews, yet the Father gave him all of these in reality.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.11 (Dindorf 4:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.12Dindorf 4:14
οὐχ ὁμοίων δʼ οὖν οἶς προειρήκαμεν τυχὼν, πάντων ἐκείνων καὶ Χριστὸς μᾶλλον ἀνηγόρευται. καὶ ὡσὰν μόνος καὶ ἀληθὴς αὐτὸς ὢν ὁ Χριστὸς τοῦ θεοῦ Χριστιανῶν τὸν πάντα κόσμον τῆς ὄντως σεμνῆς καὶ ἱερὰς αὐτοῦ προσηγορίας κατέπλησεν, οὐκέτι τύπους οὐδὲ εἰκόνας, ἀλλʼ αὐτὰς γυμνὰς ἀρετὰς καὶ βίον οὐράνιον αὐτοῖς ἀληθείας δόγμασι τοῖς θιασώταις παραδοίς.
ouch homoiōn dʼ oun ois proeirēkamen tychōn, pantōn ekeinōn kai Christos mallon anēgoreutai. kai hōsan monos kai alēthēs autos ōn ho Christos tou theou Christianōn ton panta kosmon tēs ontōs semnēs kai hieras autou prosēgorias kateplēsen, ouketi typous oude eikonas, allʼ autas gymnas aretas kai bion ouranion autois alētheias dogmasi tois thiasōtais paradois.
Though he did not obtain the same honours as those we have mentioned, he has been called Christ more than all of them. And as being himself the only and true Christ of God, he has filled the whole world with Christians, his truly august and holy name, handing down to his followers no longer types or images, but the naked virtues themselves and a heavenly life in the very doctrines of truth.
Notes and citation
Summary: Jesus, the true Christ, has filled the world with Christians who bear his name and live by his teaching.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.12 (Dindorf 4:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.13Dindorf 4:14–15
τό τε χρῖσμα, οὐ τὸ διὰ σωμάτων σκευαστὸν, ἀλλʼ αὐτὸ δὴ πνεύματι θείῳ τὸ θεοπρεπὲς, μετοχῇ τῆς ἀγεννήτου καὶ πατρικῆς θεότητος ἀπειλήφει. ὃ καὶ αὐτὸ πάλιν Ἠσαίας διδάσκει, ὡσὰν ἐξ αὐτοῦ Χριστοῦ ὧδέ πως ἀναβοῶν “ πνεῦμα κυρίου ἐπʼ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν.
to te chrisma, ou to dia sōmatōn skeuaston, allʼ auto dē pneumati theiǭ to theoprepes, metochę̄ tēs agennētou kai patrikēs theotētos apeilēphei. ho kai auto palin Ēsaias didaskei, hōsan ex autou Christou hōde pōs anaboōn “ pneuma kyriou epʼ eme, hou heineken echrise me, euangelisasthai ptōchois apestalke me, kēryxai aichmalōtois aphesin kai typhlois anablepsin.
And he received the anointing, not the one prepared from material substances, but the one befitting God, by the divine Spirit, through sharing in the unbegotten Godhead of the Father. This, again, Isaiah teaches, crying out as if from Christ himself: “The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor, to proclaim release to captives and recovery of sight to the blind.”
Isa 61:1 (quotation, high confidence) · Luke 4:18 (echo, medium confidence)
Notes and citation
Summary: Christ's anointing was with the divine Spirit, as Isaiah foretold.
- The quotation is Isa 61:1 (LXX; compare Luke 4:18).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.13 (Dindorf 4:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.14Dindorf 4:15
καὶ οὐ μόνος γε Ἠσαίας, ἀλλὰ καὶ Δαβὶδ εἰς τὸ αὐτοῦ πρόσωπον ἀναφωνεῖ λέγων “ ὁ θρόνος σου, θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.” ἐν οἶς ὁ λόγος ἐν μὲν τῷ πρώτῳ στίχῳ θεὸν αὐτὸν ἐπιφημίζει, ἐν δὲ τῷ δευτέρῳ σκήπτρῳ βασιλικῷ τιμᾷ.
kai ou monos ge Ēsaias, alla kai Dabid eis to autou prosōpon anaphōnei legōn “ ho thronos sou, theos, eis ton aiōna tou aiōnos, rhabdos euthytētos hē rhabdos tēs basileias sou. ēgapēsas dikaiosynēn kai emisēsas anomian; dia touto echrise se ho theos ho theos sou elaion agalliaseōs para tous metochous sou.” en ois ho logos en men tǭ prōtǭ stichǭ theon auton epiphēmizei, en de tǭ deuterǭ skēptrǭ basilikǭ timą.
And not Isaiah alone, but David too speaks to his person, saying: “Your throne, O God, is for ever and ever; a rod of uprightness is the rod of your kingdom. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.” In these words the passage in the first line calls him God, and in the second honours him with a royal sceptre.
Ps 45:6–7 (44:7-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: David's psalm calls Christ God and King, anointed with the oil of gladness.
- The quotation is Ps 45:6–7 (44:7–8 LXX).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.14 (Dindorf 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.15Dindorf 4:15
εἶθʼ ἑξῆς ὑποβὰς μετὰ τὴν ἔνθεον καὶ βασι- λικὴν δύναμιν τρίτῃ τάξει Χριστὸν αὐτὸν γεγονότα ἐλαίῳ, οὐ τῷ ἐξ ὕλης σωμάτων, ἀλλὰ τῷ ἐνθέῳ τῆς ἀγαλλιάσεως ἠλειμμένον παρίστησι, παρὸ καὶ τὸ ἐξαίρετον αὐτοῦ καὶ πολὺ κρεῖττον καὶ διάφορον τῶν πάλαι διὰ τῶν εἰκόνων σωματικώτερον κεχρισμένων ὑποσημαίνει.
eithʼ hexēs hypobas meta tēn entheon kai basi- likēn dynamin tritę̄ taxei Christon auton gegonota elaiǭ, ou tǭ ex hylēs sōmatōn, alla tǭ entheǭ tēs agalliaseōs ēleimmenon paristēsi, paro kai to exaireton autou kai poly kreitton kai diaphoron tōn palai dia tōn eikonōn sōmatikōteron kechrismenōn hyposēmainei.
Then, coming down next, after his divine and royal power, it presents him in the third place as having become Christ, anointed not with oil from material substances but with the divine oil of gladness; whereby it also indicates his special excellence, far superior to and different from those of old who were anointed more bodily through images.
Notes and citation
Summary: The psalm shows Christ anointed with divine, not material, oil, surpassing all earlier anointed ones.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.15 (Dindorf 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.16Dindorf 4:15
καὶ ἀλλαχοῦ δὲ ὁ αὐτὸς ὧδέ πως τὰ περὶ αὐτοῦ δηλοῖ λέγων “ εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἴως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, ’ καὶ “ ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται· σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.”
kai allachou de ho autos hōde pōs ta peri autou dēloi legōn “ eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou, iōs an thō tous echthrous sou hypopodion tōn podōn sou, ’ kai “ ek gastros pro heōsphorou egennēsa se. ōmose kyrios kai ou metamelēthēsetai; sy ei hiereus eis ton aiōna kata tēn taxin Melchisedek.”
And elsewhere the same David makes known his affairs thus: “The Lord said to my Lord, Sit at my right hand, until I make your enemies a footstool for your feet”; and, “From the womb before the morning star I begot you. The Lord has sworn and will not repent: You are a priest for ever after the order of Melchizedek.”
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Ps 110:3–4 (109:3-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 110 shows Christ seated at God's right hand, begotten before the morning star, a priest for ever like Melchizedek.
- The quotations are Ps 110:1, 3–4 (109:1, 3–4 LXX).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.16 (Dindorf 4:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.17Dindorf 4:15–16
οὗτος δὲ εἰσάγεται ἐν τοῖς ἱεροῖς λόγοις ὁ Μελχισεδὲκ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, οὐκ ἐν σκευαστῷ τινι χρίσματι ἀναδεδειγμένος, ἀλλʼ οὐδὲ διαδοχῇ γένους προσήκων τῇ καθʼ Εβραίους ἱερωσύνῃ. διὸ κατὰ τὴν αὐτοῦ τάξιν, ἀλλʼ οὐ κατὰ τὴν τῶν ἄλλων σύμβολα καὶ τύπους ἀνειληφότων Χριστὸς καὶ ἱερεὺς μεθʼ ὅρκου παραλήψεως ὁ σωτὴρ ἡμῶν ἀνηγόρευται.
houtos de eisagetai en tois hierois logois ho Melchisedek, hiereus tou theou tou hypsistou, ouk en skeuastǭ tini chrismati anadedeigmenos, allʼ oude diadochę̄ genous prosēkōn tę̄ kathʼ Ebraious hierōsynę̄. dio kata tēn autou taxin, allʼ ou kata tēn tōn allōn symbola kai typous aneilēphotōn Christos kai hiereus methʼ horkou paralēpseōs ho sōtēr hēmōn anēgoreutai.
This Melchizedek is introduced in the sacred books as a priest of God Most High, not appointed by any prepared anointing, nor belonging by descent to the priesthood of the Hebrews. Therefore it is after his order, and not after that of the others who received symbols and types, that our Saviour has been proclaimed Christ and priest with the confirmation of an oath.
Gen 14:18 (allusion, high confidence) · Heb 7:1–3 (allusion, medium confidence) · Heb 7:20–21 (allusion, medium confidence)
Notes and citation
Summary: Like Melchizedek, whose priesthood came neither by anointing nor descent, Christ is priest by God's oath.
- Allusion to Gen 14:18 and Heb 7:1–3, 20–21.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.17 (Dindorf 4:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.18Dindorf 4:16
ὅθεν οὐδὲ σωματικῶς παρὰ Ἰουδαίοις χρισθέντα αὐτὸν ἡ ἱστορία παραδίδωσιν, ἀλλʼ οὐδʼ ἐκ φυλῆς τῶν ἱερωμένων γενόμενον, ἐξ αὐτοῦ δὲ τοῦ θεοῦ πρὸ ἑωσφόρου μὲν, τουτέστι πρὸ τῆς τοῦ κόσμου συστάσεως οὐσιωμένον, ἀθάνατον δὲ καὶ ἀγήρω τὴν ἱερωσύνην εἰς τὸν ἄπειρον αἰῶνα διακατέχοντα.
hothen oude sōmatikōs para Ioudaiois christhenta auton hē historia paradidōsin, allʼ oudʼ ek phylēs tōn hierōmenōn genomenon, ex autou de tou theou pro heōsphorou men, toutesti pro tēs tou kosmou systaseōs ousiōmenon, athanaton de kai agērō tēn hierōsynēn eis ton apeiron aiōna diakatechonta.
Hence history does not record that he was anointed bodily among the Jews, nor that he came from the tribe of the priests, but that he was given being from God himself before the morning star, that is, before the foundation of the world, and that he holds his priesthood immortal and ageless for unending ages.
Heb 7:14 (echo, medium confidence) · Heb 7:24 (echo, medium confidence)
Notes and citation
Summary: Christ was not anointed bodily nor of a priestly tribe, but existed from God before the world and is an eternal priest.
- Compare Heb 7:14, 24.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.18 (Dindorf 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.19Dindorf 4:16
τῆς δʼ εἰς αὐτὸν γενομένης ἀσωμάτου καὶ ἐνθέου χρίσεως μέγα καὶ ἐναρλὲς τεκμήριον τὸ μόνον αὐτὸν ἐξ ἁπάντων τῶν πώποτε εἰσέτι καὶ νῦν παρὰ πᾶσιν ἀνθρώποις καθʼ ὅλου τοῦ κόσμου Χριστὸν ἐπιφημίζεσθαι, ὁμολογεῖσθαί τε καὶ μαρτυρεῖσθαι πρὸς ἀπάντων ἐπὶ τῇ προσηγορίᾳ, παρά τε Ἓλλησι καὶ βαρβάροις μνημονεύεσθαι, καὶ εἰσέτι καὶ νῦν παρὰ τοῖς ἀνὰ τὴν οἰκουμένην αὐτοῦ θιασώταις τιμᾶσθαι μὲν ὡς βασιλέα, θαυμάζεσθαι δὲ ὑπὲρ προφήτην, δοξάζεσθαί τε ὡσὰν ἀληθῆ καὶ μόνον θεοῦ ἀρχιερέα, καὶ ἐπὶ πάσι τούτοις οἷα θεοῦ λόγον προόντα καὶ πρὸ αἰώνων ἀπάντων οὐσιωμένον, τὴν σεβάσμιον τιμὴν παρὰ τοῦ πατρὸς ὑπειληφότα, καὶ προσκυνεῖσθαι ὡσὰν θεόν.
tēs dʼ eis auton genomenēs asōmatou kai entheou chriseōs mega kai enarles tekmērion to monon auton ex hapantōn tōn pōpote eiseti kai nyn para pasin anthrōpois kathʼ holou tou kosmou Christon epiphēmizesthai, homologeisthai te kai martyreisthai pros apantōn epi tę̄ prosēgorią, para te Hellēsi kai barbarois mnēmoneuesthai, kai eiseti kai nyn para tois ana tēn oikoumenēn autou thiasōtais timasthai men hōs basilea, thaumazesthai de hyper prophētēn, doxazesthai te hōsan alēthē kai monon theou archierea, kai epi pasi toutois hoia theou logon proonta kai pro aiōnōn apantōn ousiōmenon, tēn sebasmion timēn para tou patros hypeilēphota, kai proskyneisthai hōsan theon.
A great and clear proof of the bodiless and divine anointing that came upon him is that he alone of all who have ever lived is still, even now, called Christ among all men throughout the whole world, is confessed and witnessed to by all under this name, is remembered among Greeks and barbarians, and even now is honoured by his followers throughout the inhabited world as king, marvelled at as more than a prophet, glorified as the true and only high priest of God, and above all these, as the pre-existent Word of God, given being before all ages, who has received worshipful honour from the Father, is worshipped as God.
Notes and citation
Summary: That the whole world calls him Christ and worships him as king, prophet, priest, and God proves his divine anointing.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.3.19 (Dindorf 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.3.20Dindorf 4:16
τό γε μὴν ἀπαντῶ παραδοξότατον, ὅτι μὴ φωναῖς αὐτὸ μόνον καὶ ῥημάτων ψόφοις αὐτὸν γεραίρομεν οἱ καθωσιωμένοι αὐτῷ, ἀλλὰ καὶ πάσῃ διαθέσει ψυχῆς, ὡς καὶ αὐτῆς προτιμᾶν τῆς ἑαυτῶν ζωῆς τὴν εἰς αὐτὸν μαρτυρίαν.
to ge mēn apantō paradoxotaton, hoti mē phōnais auto monon kai rhēmatōn psophois auton gerairomen hoi kathōsiōmenoi autǭ, alla kai pasę̄ diathesei psychēs, hōs kai autēs protiman tēs heautōn zōēs tēn eis auton martyrian.
But most wonderful of all is that we who are consecrated to him honour him not only with voices and the sound of words, but with every disposition of the soul, so that we prefer bearing witness to him above our very own life.
Notes and citation
Summary: Christians honour Christ with their whole souls, even preferring martyrdom to life.
- The digital text reads ἀπαντῶ, a slip for ἁπάντων.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 1.3.20 (Dindorf 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-1-1/#p-1-3-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.