Demonstration of the Gospel 1.3.1–1.4.9

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 56 passages

Greek text: Dindorf, Eusebii Opera 3 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 3 (Leipzig: Teubner, 1867), 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: W. J. Ferrar, The Proof of the Gospel (1920).

preface 1, chapter 3

1.3.1Dindorf 3:13–14

Ὅτι δὲ ἡ κατὰ Μωυσέα διαταγὴ Ἰουδαίοις, ὡς ἔφην, καὶ τούτοις οὐχὶ πᾶσιν, οὐδὲ γὰρ τοῖς ἐν διασπορᾷ τυγχάνουσιν, ἀλλʼ ἢ μόνοις τοῖς τὴν Πα- λαιστίνην οἰκοῦσιν ἐφήρμοζεν, ὧδέ σοι συλλογιζο- μένῳ φανερὸν ἔσται. φησί που Μωυσῆς νομοθε- τῶν “ τρὶς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον κυρίου τοῦ θεοῦ σου.” καὶ ἔτι σαφέστερον ὅπου ἐχρῆν ἀπαντᾶν τοὺς πάντας τρὶς τοῦ ἔτους ἀφορίζει λέγων τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πὰν ἀρσενικόν σου ἐναντίον κυρίου τοῦ θεοῦ σου ἐν τῷ τόπῳ ᾧ ἂν ἐκλέξηται κύριος.

Hoti de hē kata Mōysea diatagē Ioudaiois, hōs ephēn, kai toutois ouchi pasin, oude gar tois en diasporą tynchanousin, allʼ ē monois tois tēn Pa- laistinēn oikousin ephērmozen, hōde soi syllogizo- menǭ phaneron estai. phēsi pou Mōysēs nomothe- tōn “ tris tou eniautou ophthēsetai pan arsenikon sou enōpion kyriou tou theou sou.” kai eti saphesteron hopou echrēn apantan tous pantas tris tou etous aphorizei legōn treis kairous tou eniautou ophthēsetai pan arsenikon sou enantion kyriou tou theou sou en tǭ topǭ hǭ an eklexētai kyrios.

That the Mosaic ordinance, as I said, suited the Jews, and not all of them (not those in the dispersion), but only those living in Palestine, will be clear to you if you reason as follows. Moses says somewhere in his legislation, “Three times a year every male of yours shall appear before the Lord your God.” And still more clearly he specifies where all were to meet three times a year, saying, “Three times a year every male of yours shall appear before the Lord your God in the place which the Lord shall choose.”

Exod 23:17 (quotation, high confidence) · Deut 16:16 (quotation, high confidence)

Notes and citation

Summary: The law required all males to appear three times a year at the place God would choose.

Exod 23:17 (cf. 34:23) and Deut 16:16, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.1 (Dindorf 3:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).

1.3.2Dindorf 3:14

Θεωρεῖς ὡς οὐκ ἐν πάσῃ πόλει, οὐδʼ ὅπου ἔτυχεν, ἀπαντᾶν προστάττει, ἀλλʼ ἐν τόπῳ ᾧ ἐὰν ἐκλέξηται κύριος ὁ θεός σου· ἔνθα τρισὶν ἑκάστου ἐνιαυτοῦ καιροῖς ἐπὶ ταὐτὸ συνιέναι νομοθετεῖ, καὶ τοὺς καιροὺς ἀφορίζει, καθʼ οὓς ἀπαντὰν ἐχρῆν ἐν τῷ τόπῳ, ἐν ᾧ τὰ τῆς κατʼ αὐτὸν λατρείας ἐπετελεῖτο, ἕνα μὲν τοῦ πάσχα, δεύτερον τὸν μετὰ πεντήκοντα ἡμέρας ἐπὶ τῆς ὀνομαζομένης Πεντηκοστῆς ἑορτῆς, καὶ τρίτον τῷ ἑβδόμῳ μηνὶ μετὰ τὸ πάσχα κατὰ τὴν τοῦ ἱλασμοῦ ἡμέραν, καθʼ ἣν εἰσέτι νῦν Ἰουδαῖοι πάντες τὴν νηστείαν ἐπιτελοῦσιν· ἐπαρᾶταί τε τοῖς μὴ ἐμμένουσι τοῖς νομοθετουμένοις.

Theōreis hōs ouk en pasę̄ polei, oudʼ hopou etychen, apantan prostattei, allʼ en topǭ hǭ ean eklexētai kyrios ho theos sou; entha trisin hekastou eniautou kairois epi tauto synienai nomothetei, kai tous kairous aphorizei, kathʼ hous apantan echrēn en tǭ topǭ, en hǭ ta tēs katʼ auton latreias epeteleito, hena men tou pascha, deuteron ton meta pentēkonta hēmeras epi tēs onomazomenēs Pentēkostēs heortēs, kai triton tǭ hebdomǭ mēni meta to pascha kata tēn tou hilasmou hēmeran, kathʼ hēn eiseti nyn Ioudaioi pantes tēn nēsteian epitelousin; eparatai te tois mē emmenousi tois nomothetoumenois.

You see that he commands them to meet not in every city, nor wherever it happened, but “in the place which the Lord your God shall choose.” There he legislates that they gather at three seasons of each year, and he fixes the seasons at which they had to meet in the place where his worship was performed: first at Passover; second fifty days later at the feast called Pentecost; and third in the seventh month after Passover, on the Day of Atonement, on which all Jews still now keep the fast. And he curses those who do not abide by what is legislated.

Deut 16:16 (allusion, high confidence) · Deut 27:26 (allusion, medium confidence)

Notes and citation

Summary: The three pilgrimages were fixed to one place and to Passover, Pentecost, and the Day of Atonement.

Eusebius names the Day of Atonement as the third occasion; the Pentateuch names the feast of Tabernacles (Deut 16:16), which follows it in the same month. The curse: Deut 27:26.

Notes on the original text

Digital text corrected (OCR misreading; OCR ι for ε (ἕνα, “first”)): ἴνα μὲν τοῦ → ἕνα μὲν τοῦ; τεντήκουτα → πεντήκοντα.

Topics: Fasting

Cite (SBL): Eusebius, Dem. ev. 1.3.2 (Dindorf 3:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-2). (abbreviation not yet checked)

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1.3.3Dindorf 3:14

οὐκοῦν τοὺς μέλλοντας ἅπαντας ἀπαντᾶν τρὶς τοῦ ἔτους εἰς τὰ Ἰεροσόλυμα καὶ τὰ νόμιμα πληροῦν οὐ πόρρω που τῆς Ἰουδαίας ἐχρῆν δήπου οἰκεῖν· ἀλλʼ εἰσὶν ἀμφὶ τοὺς ὅρους· εἰ δὲ δὴ τοῖς πορρωτάτω τῆς Παλαιστίνης οἰκοῦσιν Ἰουδαίοις ἀδύνατα ἦν τελεῖν τὰ νενομοθετημένα, πολλοῦ φάναι τοῖς πᾶσιν ἔθνεσι καὶ τοῖς ἐν ταῖς ἐσχατιαῖς τῆς γῆς ἐφαρμόζειν.

oukoun tous mellontas hapantas apantan tris tou etous eis ta Ierosolyma kai ta nomima plēroun ou porrō pou tēs Ioudaias echrēn dēpou oikein; allʼ eisin amphi tous horous; ei de dē tois porrōtatō tēs Palaistinēs oikousin Ioudaiois adynata ēn telein ta nenomothetēmena, pollou phanai tois pasin ethnesi kai tois en tais eschatiais tēs gēs epharmozein.

So those who were all to meet three times a year in Jerusalem and fulfill the ordinances must surely have lived not far from Judea, but around its borders. And if it was impossible for Jews living farthest from Palestine to carry out what was legislated, much more was it impossible for it to suit all the nations and those at the ends of the earth.

Notes and citation

Summary: The pilgrimage laws could not be kept by distant Jews, much less by all nations.

Cite (SBL): Eusebius, Dem. ev. 1.3.3 (Dindorf 3:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-3). (abbreviation not yet checked)

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1.3.4Dindorf 3:14–15

ἐπάκουσον δὲ τίνα τρόπον ὁ αὐτὸς πάλιν νομοθέτης τὴν ἀπὸ λέχους γυναῖκα ἀπαντὰν προσ- τάττει καὶ θυσίας τῷ θεῷ προσφέρειν, λέγων οὕτως “ καὶ ἐλάλησε κύριος πρὸς Μωυσῆν, λέγων λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτοὺς, γυνὴ ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας.”

epakouson de tina tropon ho autos palin nomothetēs tēn apo lechous gynaika apantan pros- tattei kai thysias tǭ theǭ prospherein, legōn houtōs “ kai elalēse kyrios pros Mōysēn, legōn lalēson tois huiois Israēl, kai ereis pros autous, gynē hētis ean spermatisthę̄ kai tekę̄ arsen akathartos estai hepta hēmeras.”

Listen in what way the same lawgiver again commands a woman after childbirth to come and offer sacrifices to God, speaking thus: “And the Lord spoke to Moses, saying, Speak to the sons of Israel and say to them: A woman who conceives and bears a male shall be unclean seven days.”

Lev 12:1–2 (quotation, high confidence)

Notes and citation

Summary: The law of purification after childbirth required sacrifices in person.

Lev 12:1–2, LXX wording.

Notes on the original text

Digital text corrected (syllable repeated in the digital text; syllables repeated across a line break in the digital text): λάληλησον → λάλησον; ἀκάθαρτος θαρτος → ἀκάθαρτος.

Cite (SBL): Eusebius, Dem. ev. 1.3.4 (Dindorf 3:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-4). (abbreviation not yet checked)

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1.3.5Dindorf 3:15

Εἶτα μεταξύ τινα εἰπὼν ἐπιφέρει “ καὶ ὅταν πληρωθῶσιν αἷ ἡμέραι καθάρσεως αὐτῆς ἐφʼ υἱῷ ἢ ἐπὶ θυγατρὶ, προσοίσει ἀμνὸν ἐνιαύσιον εἰς ὁλοκάρπωμα, καὶ νεοσσὸν περιστερὰς ἢ τρυγόνα περὶ ἁμαρτίας, ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου πρὸς τὸν ἱερέα προσοίσει αὐτὰ ἔναντι κυρίου. καὶ ἐξιλάσεται περὶ αὐτῆς ὁ ἱερεὺς, καὶ καθαριεῖ αὐτὴν ἀπὸ τῆς πηγῆς του αἵματος ἀύτης. οὕτος ὁ νόμος τῆς τικτούσης ἄρσεν ἢ θῆλυ.”

Eita metaxy tina eipōn epipherei “ kai hotan plērōthōsin hai hēmerai katharseōs autēs ephʼ huiǭ ē epi thygatri, prosoisei amnon eniausion eis holokarpōma, kai neosson peristeras ē trygona peri hamartias, epi tēn thyran tēs skēnēs tou martyriou pros ton hierea prosoisei auta enanti kyriou. kai exilasetai peri autēs ho hiereus, kai kathariei autēn apo tēs pēgēs tou haimatos autēs. houtos ho nomos tēs tiktousēs arsen ē thēly.”

Then, after saying some things in between, he adds: “And when the days of her purification are fulfilled for a son or for a daughter, she shall bring a lamb a year old for a whole burnt offering, and a young pigeon or a turtledove for sin, to the door of the tent of witness, to the priest, and he shall offer them before the Lord. And the priest shall make atonement for her and cleanse her from the flow of her blood. This is the law of her who bears a male or a female.”

Lev 12:6–7 (quotation, high confidence)

Notes and citation

Summary: The law of purification after childbirth requires offerings at the door of the tabernacle.

Lev 12:6–7, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.5 (Dindorf 3:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-5). (abbreviation not yet checked)

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1.3.6Dindorf 3:15

Ἔτι πρὸς τούτοις ὁ αὐτὸς καὶ τὸν ἀπὸ κήδους καὶ νεκρῶν ἐπαφῆς προστάττει μὴ ἄλλως καθαίρεσθαι ἢ διά τινος σποδοῦ δαμάλεως, ἐφʼ ὅλαις ἡμέραις ἑπτὰ τῶν συνήθων ἀποστάντα.

Eti pros toutois ho autos kai ton apo kēdous kai nekrōn epaphēs prostattei mē allōs kathairesthai ē dia tinos spodou damaleōs, ephʼ holais hēmerais hepta tōn synēthōn apostanta.

Besides this, the same lawgiver commands that one defiled by a funeral and by touching the dead be cleansed in no other way than by the ashes of a heifer, after keeping apart from ordinary life for seven whole days.

Num 19:11–12 (allusion, high confidence)

Notes and citation

Summary: Contact with the dead required purification by the ashes of a heifer.

Num 19.

Cite (SBL): Eusebius, Dem. ev. 1.3.6 (Dindorf 3:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-6). (abbreviation not yet checked)

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1.3.7Dindorf 3:15

λέγει γοῦν “ καὶ ἔσται τοῖς υἱοῖς Ἰσραὴλ καὶ τοῖς προσκειμένοις προσλύτοις ἐν μέσῳ αὐτῶν νόμιμον αἰώνιον. ὁ ἀπτόμενος τοῦ τεθνηκότος πάσης ψυχῆς ἀνθρώπου ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας· ἁγνισθήσεται τῇ ἡμέρᾳ τῇτρίτῃ καὶ τῇ ἑβδόμῃ καθαρισθήσεται·

legei goun “ kai estai tois huiois Israēl kai tois proskeimenois proslytois en mesǭ autōn nomimon aiōnion. ho aptomenos tou tethnēkotos pasēs psychēs anthrōpou akathartos estai hepta hēmeras; hagnisthēsetai tę̄ hēmerą tę̄tritę̄ kai tę̄ hebdomę̄ katharisthēsetai;

He says, at any rate: “And it shall be a perpetual statute for the sons of Israel and for the proselytes who are joined to them in their midst. Whoever touches the dead body of any human soul shall be unclean seven days. He shall be purified on the third day, and on the seventh day he shall be clean.

Num 19:10–12 (quotation, high confidence)

Notes and citation

Summary: Eusebius quotes the law on uncleanness from a corpse.

Num 19:10–12, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.7 (Dindorf 3:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-7). (abbreviation not yet checked)

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1.3.8Dindorf 3:15

ἐὰν δὲ μὴ ἀφαγνισθῇ τῇ ἡμέρᾳ τῇ τρίτῃ καὶ τῇ ἑβδόμῃ, οὐ καθαρὸς ἕσται. πας ὁ ἁπτόμενος τοῦ τεθνηκότος ἀπὸ ψυχῆς ἀνθρώπου, ἐὰν ἀποθάνῃ καὶ μή ἁγνισθῇ,, τὴν σκηνὴν τοῦ μαρτυρίου τοῦ κυρίου ἐμίανεν. ἐκτριβήσεται ἡ ψυχὴ ἐκείνη ἐξ Ἰσραὴλ, ὅτι ὕδωρ ῥαντισμοῦ οὐ περιερραντίσθη ἐπʼ αὐτόν· ἀκάθαρτός ἐστιν, ἀκαθαρσία ἐπʼ αὐτῷ ἔσται.

ean de mē aphagnisthę̄ tę̄ hēmerą tę̄ tritę̄ kai tę̄ hebdomę̄, ou katharos hestai. pas ho haptomenos tou tethnēkotos apo psychēs anthrōpou, ean apothanę̄ kai mē hagnisthę̄,, tēn skēnēn tou martyriou tou kyriou emianen. ektribēsetai hē psychē ekeinē ex Israēl, hoti hydōr rhantismou ou perierrantisthē epʼ auton; akathartos estin, akatharsia epʼ autǭ estai.

But if he is not purified on the third day and on the seventh, he shall not be clean. Everyone who touches the dead body of a human soul, if he dies and is not purified, has defiled the tent of witness of the Lord; that soul shall be cut off from Israel, because the water of sprinkling was not sprinkled on him. He is unclean; his uncleanness is still on him.

Num 19:12–13 (quotation, high confidence)

Notes and citation

Summary: Whoever is not purified after touching a corpse is cut off from Israel.

Num 19:12–13, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.8 (Dindorf 3:15; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-8). (abbreviation not yet checked)

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1.3.9Dindorf 3:15–16

καὶ οὗτος ὁ νόμος ’ ἄνθρωπος ἐὰν ἀποθάνῃ ἐν οἰκία, πᾶς εἰσπορευόμενος εἰς τὴν οἰκίαν καὶ πάντα ὅσα ἐστὶν ἐν τῇ οἰκίᾳ ἀκάθαρτά ἐστιν ἑπτὰ ἡμέρας. καὶ πᾶν σκεῦος ἀνεῳγμένον, ὅσα οὐχὶ δεσμῷ καταδέδεται, ἀκάθαρτα ἔσται, καὶ πᾶς ὃς ἂν ἅψηται ἐπὶ πρόσωπον τοῦ πεδίου τραυματίου ῥομφαίας, ἢ νεκροῦ, ἢ ὀστέου ἀνθρωπίνου, ἢ μνήματος, ἀκάθαρτός ἐστιν ἑπτὰ ἡμέρας, καὶ λήψονται τῷ ἀκαθάρτῳ ἀπὸ τῆς σποδιᾶς τῆς κατακεκαυμένης τοῦ ἁγνισμοῦ, καὶ ἐκχεοῦσιν αὐτὴν εἰς σκεῦος, καὶ λήψονται ὕσσωπον· καὶ βάψει ἀνὴρ καθαρὸς, καὶ περιρρανεῖ ἐπὶ τὸν οἶκον καὶ τὰ σκεύη καὶ τὰς ψυχὰς, ὅσοι ἐὰν ὦσιν ἐκεῖ, καὶ ἐπὶ τὸν ἡμμένον τοῦ ὀστέου τοῦ ἀνθρωπίνου, ἢ τοῦ τραυματίου, ἢ τοῦ τεθνηκότος, ἢ τοῦ μνήματος.

kai houtos ho nomos ’ anthrōpos ean apothanę̄ en oikia, pas eisporeuomenos eis tēn oikian kai panta hosa estin en tę̄ oikią akatharta estin hepta hēmeras. kai pan skeuos aneǭgmenon, hosa ouchi desmǭ katadedetai, akatharta estai, kai pas hos an hapsētai epi prosōpon tou pediou traumatiou rhomphaias, ē nekrou, ē osteou anthrōpinou, ē mnēmatos, akathartos estin hepta hēmeras, kai lēpsontai tǭ akathartǭ apo tēs spodias tēs katakekaumenēs tou hagnismou, kai ekcheousin autēn eis skeuos, kai lēpsontai hyssōpon; kai bapsei anēr katharos, kai perirranei epi ton oikon kai ta skeuē kai tas psychas, hosoi ean ōsin ekei, kai epi ton hēmmenon tou osteou tou anthrōpinou, ē tou traumatiou, ē tou tethnēkotos, ē tou mnēmatos.

And this is the law: If a man dies in a house, everyone who enters the house and all that is in the house shall be unclean seven days. And every open vessel that has no binding fastened on it shall be unclean. And whoever touches, on the face of the field, one slain by the sword, or a corpse, or a human bone, or a tomb, shall be unclean seven days. And for the unclean they shall take some of the burnt ashes of purification and pour it into a vessel, and they shall take hyssop, and a clean man shall dip it and sprinkle it on the house and the vessels and the persons who are there, and on the one who touched the human bone, or the slain, or the dead, or the tomb.

Num 19:14–18 (quotation, high confidence)

Notes and citation

Summary: The law extends corpse uncleanness to houses, vessels, and those who touch the slain or a tomb.

Num 19:14–18, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.9 (Dindorf 3:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-9). (abbreviation not yet checked)

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1.3.10Dindorf 3:16

καὶ περιρρανεῖ ὁ καθαρὸς ἐπὶ τὸν ἀκάθαρτον ἐν τῇ ἡμέρᾳ τῇ τρίτῃ καὶ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ, καὶ πλυνεῖ τὰ ἱμάτια ἑαυτοῦ, καὶ λούσεται τὸ σῶμα ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἐσπέρας. καὶ ἄνθρωπος ἐὰν μιανθῇ καὶ μὴ ἀφαγνισθῇ, ἐξολοθρευθήσεται ἡ ψυχὴ. ἐκείνη ἐκ τῆς συναγωγῆς, ὅτι ὕδωρ ῥαντισμοῦ οὐ περιερραντίσθη ἐπʼ αὐτόν. καὶ ἔσται ὑμῖν νόμιμον αἰώνιον.

kai perirranei ho katharos epi ton akatharton en tę̄ hēmerą tę̄ tritę̄ kai en tę̄ hēmerą tę̄ hebdomę̄, kai plynei ta himatia heautou, kai lousetai to sōma hydati, kai akathartos estai heōs esperas. kai anthrōpos ean mianthę̄ kai mē aphagnisthę̄, exolothreuthēsetai hē psychē. ekeinē ek tēs synagōgēs, hoti hydōr rhantismou ou perierrantisthē epʼ auton. kai estai hymin nomimon aiōnion.

And the clean person shall sprinkle the unclean on the third day and on the seventh day, and he shall wash his garments and bathe his body in water, and he shall be unclean until evening. And a man who is defiled and not purified, that soul shall be utterly destroyed from the congregation, because the water of sprinkling was not sprinkled on him. And it shall be a perpetual statute for you.”

Num 19:19–21 (quotation, high confidence)

Notes and citation

Summary: The unpurified person is to be destroyed from the congregation.

Num 19:19–21, LXX wording, abridged.

Cite (SBL): Eusebius, Dem. ev. 1.3.10 (Dindorf 3:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-10). (abbreviation not yet checked)

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1.3.11Dindorf 3:16

Ταῦτα Μωυσῆςʼ νομοθετήσας τὸν τρόπον τοῦ ὕδατος τοῦ ῥαντισμοῦ ἐπεκδιδάσκει, δάμαλιν πυρρὰν ἄμωμον ὁλοκαυτοῦσθαι προστάττων, καὶ ἀπὸ τῆς σποδιὰς αὐτῆς ἐμβάλλεσθαι τῷ ὕδατι ἐξ οὗ χρῆναι καθαίρεσθαι τοὺς ἐπὶ νεκρῷ μεμολυσμένους.

Tauta Mōysēsʼ nomothetēsas ton tropon tou hydatos tou rhantismou epekdidaskei, damalin pyrran amōmon holokautousthai prostattōn, kai apo tēs spodias autēs emballesthai tǭ hydati ex hou chrēnai kathairesthai tous epi nekrǭ memolysmenous.

Having legislated this, Moses goes on to teach the manner of the water of sprinkling, commanding that a red heifer without blemish be wholly burned, and that some of its ashes be put into the water by which those defiled by a corpse must be cleansed.

Num 19:2–9 (allusion, high confidence)

Notes and citation

Summary: Moses prescribes the red heifer whose ashes make the water of purification.

Num 19:2–9.

Cite (SBL): Eusebius, Dem. ev. 1.3.11 (Dindorf 3:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-11). (abbreviation not yet checked)

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1.3.12Dindorf 3:16–17

ποῦ δὲ χρὴ ὁλοκαυτοῦσθαι τὴν δάμαλιν, ποῦ δὲ τὴν ἐν λέχει προσφέρειν τὰς θυσίας, ποῦ δὲ τὰ λοιπὰ νόμιμα συντελεῖν, ὅτι μὴ ἀδιαφόρως ἐν παντὶ τόπῳ, ἀλλʼ ἐν μόνῳ ἐνὶ ᾧ αὐτὸς ἀφορίζει, δῆλον ἀφʼ ὧν νομοθετεῖ λέγων “καὶ ἔσται ὁ τόπος ὃν ἐὰν ἐκλέξηται κύριος ὁ θεὸς ὑμῶν, ἐν αὐτῷ ἐπικληθῆναι τὸ ὄνομα αὐτοῦ, ἐκεῖ οἴσετε πάντα ὅσα ἐγὼ ἐντέλλομαι ὑμίν σήμερον.”

pou de chrē holokautousthai tēn damalin, pou de tēn en lechei prospherein tas thysias, pou de ta loipa nomima syntelein, hoti mē adiaphorōs en panti topǭ, allʼ en monǭ eni hǭ autos aphorizei, dēlon aphʼ hōn nomothetei legōn “kai estai ho topos hon ean eklexētai kyrios ho theos hymōn, en autǭ epiklēthēnai to onoma autou, ekei oisete panta hosa egō entellomai hymin sēmeron.”

Where the heifer must be burned, where the woman after childbirth must offer the sacrifices, and where the other ordinances must be carried out, namely not indifferently in every place but in one alone which he himself designates, is clear from what he legislates, saying: “And the place which the Lord your God shall choose, for his name to be called upon there, there you shall bring all that I command you today.”

Deut 12:11 (quotation, high confidence)

Notes and citation

Summary: The law restricts sacrifices to the one place God chooses.

Deut 12:11, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.12 (Dindorf 3:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-12). (abbreviation not yet checked)

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1.3.13Dindorf 3:17

Καὶ διαστέλλεται ἑξῆς ἀκριβῶς ἐπιλέγων “πρόσεχε σεαυτῷ μήποτε ἀνενέγκῃς τὰ ὁλοκαυτώματά σου, οὗ ἂν ἴδης, ἀλλʼ ἢ εἰς τὸν τόπον ὃν ἐὰν ἐκλέξηται κύριος ὁ θεός σου αὐτὸν ἐν μιᾷ τῶν πόλεων σου, ἐκεῖ ἀνοίσεις τὰ ὁλοκαυτώματά σου, καὶ ἐκεῖ ποιήσεις πάντα ὅσα ἐντέλλομαι ὑμῖν σήμερον.

Kai diastelletai hexēs akribōs epilegōn “proseche seautǭ mēpote anenenkę̄s ta holokautōmata sou, hou an idēs, allʼ ē eis ton topon hon ean eklexētai kyrios ho theos sou auton en mią tōn poleōn sou, ekei anoiseis ta holokautōmata sou, kai ekei poiēseis panta hosa entellomai hymin sēmeron.

And next he gives an exact injunction, adding: “Take heed to yourself that you do not offer your whole burnt offerings in any place you see, but in the place which the Lord your God shall choose in one of your cities; there you shall offer your whole burnt offerings, and there you shall do all that I command you today.”

Deut 12:13–14 (quotation, high confidence)

Notes and citation

Summary: Burnt offerings may be offered only in the chosen place.

Deut 12:13–14, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.13 (Dindorf 3:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-13). (abbreviation not yet checked)

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1.3.14Dindorf 3:17

Καὶ προστίθησι λέγων οὐ δυνήσῃ φαγεῖν ἐν πάσαις ταῖς πόλεσι τὸ ἐπιδέκατον τοῦ σίτου σου καὶ τοῦ οἴνου καὶ τοῦ ἐλαίου σου, τὰ πρωτότοκα τῶν βοῶν σου καὶ τῶν προβάτων σου, καὶ πάσας τὰς εὐχάς σου ὅσας ἂν εὔξησθε, καὶ τἀς ὁμολογίας ὑμῶν, καὶ τὰς ἀπαρχὰς τῶν χειρῶν ὑμῶν, ἀλλʼ ἢ ἐναντίον κυρίου τοῦ θεοῦ σου φαγῇ αὐτὰ ἐν ᾧ ἂν τόπῳ ἐκλέξηται κύριος ὁ θεός σου ἑαυτῷ, σὺ καὶ οἱ υἱοί σου, καὶ ἡ θυγάτηρ σου, ὁ παῖς σου, καὶ ἡ παιδίσκη σου, καὶ ὁ προσήλυτος ὁ ἐν ταῖς πόλεσί σου.”

Kai prostithēsi legōn ou dynēsę̄ phagein en pasais tais polesi to epidekaton tou sitou sou kai tou oinou kai tou elaiou sou, ta prōtotoka tōn boōn sou kai tōn probatōn sou, kai pasas tas euchas sou hosas an euxēsthe, kai tas homologias hymōn, kai tas aparchas tōn cheirōn hymōn, allʼ ē enantion kyriou tou theou sou phagę̄ auta en hǭ an topǭ eklexētai kyrios ho theos sou heautǭ, sy kai hoi huioi sou, kai hē thygatēr sou, ho pais sou, kai hē paidiskē sou, kai ho prosēlytos ho en tais polesi sou.”

And he adds, saying: “You may not eat in all your cities the tithe of your grain and of your wine and of your oil, the firstborn of your cattle and of your sheep, and all your vows that you vow, and your thank offerings, and the firstfruits of your hands; but you shall eat them before the Lord your God in the place which the Lord your God shall choose for himself, you and your sons and your daughter, your servant and your maidservant, and the proselyte who is in your cities.”

Deut 12:17–18 (quotation, high confidence)

Notes and citation

Summary: Tithes, firstlings, and vows must be eaten in the chosen place.

Deut 12:17–18, LXX wording.

Notes on the original text

Digital text corrected (two words joined in the digital text): Καὶπροστίθησι → Καὶ προστίθησι.

Cite (SBL): Eusebius, Dem. ev. 1.3.14 (Dindorf 3:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-14). (abbreviation not yet checked)

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1.3.15Dindorf 3:17

Καὶ ἔτι προελθὼν ἐπασφαλίζεται τὸν λόγον ἐν ᾧ φησιν “ πλὴν τὰ ἅγιά σου ἐὰν γένωνταί σοι, καὶ τὰς εὐχάς σου λαβὼν ἥξεις εἰς τὸν τόπον ὅν ἄν ἐκλέξηται κύριος ὁ θεός σου ἐαυτῷ.”

Kai eti proelthōn epasphalizetai ton logon en hǭ phēsin “ plēn ta hagia sou ean genōntai soi, kai tas euchas sou labōn hēxeis eis ton topon hon an eklexētai kyrios ho theos sou eautǭ.”

And going further, he makes the point secure where he says: “But your holy things, if you have any, and your vows, you shall take and come to the place which the Lord your God shall choose for himself.”

Deut 12:26 (quotation, high confidence)

Notes and citation

Summary: Holy things and vows must be brought to the chosen place.

Deut 12:26, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.15 (Dindorf 3:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-15). (abbreviation not yet checked)

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1.3.16Dindorf 3:17

Καὶ πάλιν “ δεκάτην ἀποδεκατώσεις παντὸς γεννήματος τοῦ σπέρματός σου· τὸ γέννημα τοῦ ἀγροῦ σου ἐνιαυτὸν κατʼ ἐνιαυτόν. καὶ φαγῇ αὐτὸ ἐναντίον κυρίου τοῦ θεοῦ σου ἐν ᾧ ἂν τόπῳ ἐκλέξηται κύριος ὁ θεός σου, ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ.”

Kai palin “ dekatēn apodekatōseis pantos gennēmatos tou spermatos sou; to gennēma tou agrou sou eniauton katʼ eniauton. kai phagę̄ auto enantion kyriou tou theou sou en hǭ an topǭ eklexētai kyrios ho theos sou, epiklēthēnai to onoma autou ekei.”

And again: “You shall tithe a tenth of all the produce of your seed, the produce of your field year by year, and you shall eat it before the Lord your God in the place which the Lord your God shall choose, for his name to be called upon there.”

Deut 14:22–23 (quotation, high confidence)

Notes and citation

Summary: The yearly tithe must be eaten in the chosen place.

Deut 14:22–23, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.16 (Dindorf 3:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-16). (abbreviation not yet checked)

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1.3.17Dindorf 3:17–18

Εἶτʼ ἐπιλογισάμενος τί δέοι πράττειν εἰ μακρὰν ἀφεστὼς εἴη ὁ πρὸς αὐτοῦ δηλούμενος τόπος, ὁ δὲ καρπὸς τῶν γεννημάτων πολὺς, πῶς δέοι παρα- κομίζειν οἴκοθεν εἰς τὸν τοῦ θεοῦ τόπον τοὺς ἐπετείους καρποὺς τῆς ὁλοκαυτώσεως, καὶ περὶ τούτου τόνδε τίθησι τὸν νόμον

Eitʼ epilogisamenos ti deoi prattein ei makran aphestōs eiē ho pros autou dēloumenos topos, ho de karpos tōn gennēmatōn polys, pōs deoi para- komizein oikothen eis ton tou theou topon tous epeteious karpous tēs holokautōseōs, kai peri toutou tonde tithēsi ton nomon

Then, reckoning what must be done if the place he designates is far off and the yield of the crops large, and how the yearly fruits for the offering must be brought from home to the place of God, he lays down this law about it too:

Notes and citation

Summary: Moses provides for those who live far from the chosen place.

Cite (SBL): Eusebius, Dem. ev. 1.3.17 (Dindorf 3:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-17). (abbreviation not yet checked)

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1.3.18Dindorf 3:18

“ ἐὰν δὲ μακρὰν γένηται ἀπὸ σοῦ ἡ ὁδὸς, καὶ μὴ δυνήσῃ ἀναφέρειν αὐτὰ, ὅτι μακρὰν ἀπὸ σοῦ ὁ τόπος ὃν ἂν ἐκλέξηται κύριος ὁ θεός σου ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ, ὅτι εὐλογήσει σε κύριος ὁ θεός σου, καὶ ἀποδώσεις αὐτὰ ἀργυρίου, καὶ λήψῃ τὸ ἀργύριον ἐν ταῖς χερσί σου, καὶ πορεύσῃ εἰς τὸν τόπον ὃν ἂν ἐκλέξηται κύριος ὁ θεός σου αὐτὸν, καὶ δώσεις τὸ ἀργύριον ἐπὶ παντὸς οὑ ἂν ἐπιθυμῇ ἡ ψυχή σου, ἐπὶ βουσὶν, ἢ ἐπὶ προβάτοις, ἢ ἐπὶ οἴνῳ, ἢ ἐπὶ σικέρᾳ, ἢ ἐπὶ παντὸς οὗ ἂν ἐπιθυμῇ ἡ ψυχή σου, καὶ φαγῇ ἐκεῖ ἐναντίον κυρίου τοῦ θεοῦ σου.”

“ ean de makran genētai apo sou hē hodos, kai mē dynēsę̄ anapherein auta, hoti makran apo sou ho topos hon an eklexētai kyrios ho theos sou epiklēthēnai to onoma autou ekei, hoti eulogēsei se kyrios ho theos sou, kai apodōseis auta argyriou, kai lēpsę̄ to argyrion en tais chersi sou, kai poreusę̄ eis ton topon hon an eklexētai kyrios ho theos sou auton, kai dōseis to argyrion epi pantos hou an epithymę̄ hē psychē sou, epi bousin, ē epi probatois, ē epi oinǭ, ē epi sikerą, ē epi pantos hou an epithymę̄ hē psychē sou, kai phagę̄ ekei enantion kyriou tou theou sou.”

“If the way is too long for you, and you cannot carry them, because the place which the Lord your God shall choose for his name to be called upon there is far from you, because the Lord your God will bless you, then you shall sell them for silver, and take the silver in your hands, and go to the place which the Lord your God shall choose, and you shall spend the silver on whatever your soul desires, on oxen or sheep or wine or strong drink or whatever your soul desires, and you shall eat there before the Lord your God.”

Deut 14:24–26 (quotation, high confidence)

Notes and citation

Summary: Those far away may sell their tithe and spend the money at the chosen place.

Deut 14:24–26, LXX wording.

Notes on the original text

Digital text corrected (leaked line number): σου 5 ἐπικληθῆναι → σου ἐπικληθῆναι.

Cite (SBL): Eusebius, Dem. ev. 1.3.18 (Dindorf 3:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-18). (abbreviation not yet checked)

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1.3.19Dindorf 3:18

Καὶ αὖθις τὸν τόπον ἐπισφραγίζεται ὧδέ πως φάσκων “ πᾶν πρωτότοκον ὃ ἐὰν τεχθῇ ἐν τοῖς βουσί σου, καὶ ἐν τοῖς προβάτοις σου, τὰ ἀρσενικὰ ἀποίσεις c κυρίῳ τῷ θεῷ σου. οὐκ ἐργᾷ ἐν τῷ πρωτοτόκῳ μόσχῳ σου, καὶ μὴ κείρῃς τὸ πρωτότοκον τῶν προβάτων σου· ἐναντίον κυρίου τοῦ θεοῦ σου φαγῇ αὐτὸ ἐνιαυτὸν ἐξ ἐνιαυτοῦ, ἐν τῷ τόπῳ ᾧ ἂν ἐκλέξηται κύριος ὁ θεός σου, σὺ καὶ ὁ οἶκός σου.”

Kai authis ton topon episphragizetai hōde pōs phaskōn “ pan prōtotokon ho ean techthę̄ en tois bousi sou, kai en tois probatois sou, ta arsenika apoiseis c kyriǭ tǭ theǭ sou. ouk ergą en tǭ prōtotokǭ moschǭ sou, kai mē keirę̄s to prōtotokon tōn probatōn sou; enantion kyriou tou theou sou phagę̄ auto eniauton ex eniautou, en tǭ topǭ hǭ an eklexētai kyrios ho theos sou, sy kai ho oikos sou.”

And again he seals the matter of the place, saying something like this: “Every firstborn that is born among your cattle and among your sheep, the males, you shall consecrate to the Lord your God. You shall not work with your firstborn calf, and you shall not shear the firstborn of your sheep. Before the Lord your God you shall eat it year by year, in the place which the Lord your God shall choose, you and your household.”

Deut 15:19–20 (quotation, high confidence)

Notes and citation

Summary: Firstborn animals are to be eaten before God in the chosen place.

Deut 15:19–20, LXX wording.

Notes on the original text

Digital text corrected (words joined in the digital text): τοῦθεοῦσου → τοῦ θεοῦ σου.

Cite (SBL): Eusebius, Dem. ev. 1.3.19 (Dindorf 3:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-19). (abbreviation not yet checked)

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1.3.20Dindorf 3:18

Μετὰ ταῦτα πάλιν θέα τίνα τρόπον καὶ τὰ | περὶ τῶν ἑορτῶν διαστέλλει οὐκ ἄλλοθι γῆς ἀλλʼ ἢ ἐν μόνῳ τῷ δηλουμένῳ τόπῳ πανηγυρίζειν. λέγει δʼ οὖν “ φύλαξαι τὸν μῆνα τῶν νέων, καὶ ποιήσεις τὸ πάσχα κυρίῳ τῷ θεῷ σου, πρόβατα καὶ βόας ἐν τῷ τόπῳ ᾧ ἂν ἐκλέξηται κύριος ὁ θεός σου αὐτόν.”

Meta tauta palin thea tina tropon kai ta | peri tōn heortōn diastellei ouk allothi gēs allʼ ē en monǭ tǭ dēloumenǭ topǭ panēgyrizein. legei dʼ oun “ phylaxai ton mēna tōn neōn, kai poiēseis to pascha kyriǭ tǭ theǭ sou, probata kai boas en tǭ topǭ hǭ an eklexētai kyrios ho theos sou auton.”

After this again, see how he enjoins that the feasts too be celebrated nowhere else on earth but only in the place designated. He says, then: “Keep the month of new grain, and you shall keep the Passover to the Lord your God, sheep and oxen, in the place which the Lord your God shall choose.”

Deut 16:1–2 (quotation, high confidence)

Notes and citation

Summary: Passover must be kept in the chosen place.

Deut 16:1–2, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.20 (Dindorf 3:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-20). (abbreviation not yet checked)

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1.3.21Dindorf 3:18–19

καὶ πάλιν ὑπομιμνήσκει λέγων “ οὐ δυνήσῃ θῦσαι τὸ πάσχα ἐν οὐδεμιᾷ τῶν πόλεων σου, ὧν κύριος ὁ θεός σου δίδωσί σοι, ἀλλʼ εἰς τὸν τόπον ὃν ἂν ἐκλέξηται κύριος ὁ θεός σου, ἐκεῖ θύσεις τὸ πάσχα ἑσπέρας πρὸς δυσμαῖς ἡλίου, ἐν τῷ καιρῷ ᾧ ἐξῆλθες ἐκ γῆς Αἰγύπτου, καὶ ἑψήσεις, καὶ φαγῇ ἐν τῷ τόπῳ ᾧ ἂν ἐκλέξηται κύριος ὁ θεός σου.”

kai palin hypomimnēskei legōn “ ou dynēsę̄ thysai to pascha en oudemią tōn poleōn sou, hōn kyrios ho theos sou didōsi soi, allʼ eis ton topon hon an eklexētai kyrios ho theos sou, ekei thyseis to pascha hesperas pros dysmais hēliou, en tǭ kairǭ hǭ exēlthes ek gēs Aigyptou, kai hepsēseis, kai phagę̄ en tǭ topǭ hǭ an eklexētai kyrios ho theos sou.”

And again he reminds them, saying: “You may not sacrifice the Passover in any of your cities which the Lord your God gives you, but at the place which the Lord your God shall choose; there you shall sacrifice the Passover in the evening at the setting of the sun, at the time when you came out of the land of Egypt; and you shall boil it and eat it in the place which the Lord your God shall choose.”

Deut 16:5–7 (quotation, high confidence)

Notes and citation

Summary: The Passover may be sacrificed only at the chosen place.

Deut 16:5–7, LXX wording.

Notes on the original text

Digital text corrected (two words joined in the digital text): καὶπάλιν → καὶ πάλιν; θῦσαιτὸ → θῦσαι τὸ.

Cite (SBL): Eusebius, Dem. ev. 1.3.21 (Dindorf 3:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-21). (abbreviation not yet checked)

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1.3.22Dindorf 3:19

Ὁ μὲν δὴ τῆς τοῦ πάσχα ἑορτῆς νόμος τοιοῦτος· ὁ δὲ τῆς πεντηκοστῆς τί φησὶν ἄκουσον ‘’ἑπτὰ ἑβδομάδας ὁλοκλήρους ἐξαριθμήσεις σεαυτῷ, ἀρξαμένου σου δρέπανον ἐπʼ ἀμητὸν, καὶ ποιήσεις ἑορτὴν ἑβδομάδων κυρίῳ τῷ θεῷ σου, καθὰ ἰσχύει ἡ χείρ σου, ὅσα ἂν δῷ σοι, καθʼ ὅτι εὐλόγηκέν σε κύριος ὁ θεός σου.

Ho men dē tēs tou pascha heortēs nomos toioutos; ho de tēs pentēkostēs ti phēsin akouson ‘’hepta hebdomadas holoklērous exarithmēseis seautǭ, arxamenou sou drepanon epʼ amēton, kai poiēseis heortēn hebdomadōn kyriǭ tǭ theǭ sou, katha ischyei hē cheir sou, hosa an dǭ soi, kathʼ hoti eulogēken se kyrios ho theos sou.

Such is the law of the feast of Passover. Hear what that of Pentecost says: “You shall count for yourself seven full weeks, from when you begin to put the sickle to the harvest, and you shall keep the feast of weeks to the Lord your God, as your hand is able, whatever he gives you, according as the Lord your God has blessed you.

Deut 16:9–10 (quotation, high confidence)

Notes and citation

Summary: Eusebius quotes the law of the feast of weeks.

Deut 16:9–10, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.22 (Dindorf 3:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-22). (abbreviation not yet checked)

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1.3.23Dindorf 3:19

καὶ εὐφρανθήσῃ ἐνώπιον κυρίου τοῦ θεοῦ σου, σὺ καὶ ὁ υἱός σου, καὶ ἡ θυγάτηρ σου, ὁ παῖς σου, καὶ ἡ παιδίσκη σου, καὶ ὁ Λευίτης ὁ ἐν ταῖς πόλεσί σου, καὶ ὁ προσήλυτος, καὶ ὁ ὀρφανὸς, καὶ ἡ χήρα ἡ ἐν ὑμῖν, ἐν τῷ τόπῳ ᾧ ἂν ἐκλέξηται κύριος ὁ θεός σου αὑτῷ, ἐπικληθῆναι τὸ ὄνομα αὐτοῦ τοῦ ἐκεῖ.

kai euphranthēsę̄ enōpion kyriou tou theou sou, sy kai ho huios sou, kai hē thygatēr sou, ho pais sou, kai hē paidiskē sou, kai ho Leuitēs ho en tais polesi sou, kai ho prosēlytos, kai ho orphanos, kai hē chēra hē en hymin, en tǭ topǭ hǭ an eklexētai kyrios ho theos sou hautǭ, epiklēthēnai to onoma autou tou ekei.

And you shall rejoice before the Lord your God, you and your son and your daughter, your servant and your maidservant, and the Levite who is in your cities, and the proselyte and the orphan and the widow who are among you, in the place which the Lord your God shall choose for himself, for his name to be called upon there.

Deut 16:11 (quotation, high confidence)

Notes and citation

Summary: The feast of weeks is to be celebrated in the chosen place.

Deut 16:11, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.23 (Dindorf 3:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-23). (abbreviation not yet checked)

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1.3.24Dindorf 3:19

καὶ τὴν τρίτην δʼ ἑορτὴν ἔνθα προστάττει ἐκτελεῖν ἐπάκουσον “ τῶν σκηνῶν ποιήσεις σεαυτῷ ἑπτὰ ἡμέρας, ἐν τῷ συναγαγεῖν σε ἀπὸ τῆς ἅλωνός σου καὶ ἀπὸ τῆς ληνοῦ σου, καὶ εὐφρανθήσῃ ἐν τῇ ἑορτῇ σου σὺ καὶ ὁ υἱός σου καὶ ἡ θυγάτηρ σου, ὁ παῖς σου καὶ ἡ παιδίσκη σου καὶ ἡ χήρα, ἐν τῷ τόπῳ ᾧ ἐὰν ἐκλέξηται κύριος ὁ θεός σου ἑαυτῷ.”

kai tēn tritēn dʼ heortēn entha prostattei ektelein epakouson “ tōn skēnōn poiēseis seautǭ hepta hēmeras, en tǭ synagagein se apo tēs halōnos sou kai apo tēs lēnou sou, kai euphranthēsę̄ en tę̄ heortę̄ sou sy kai ho huios sou kai hē thygatēr sou, ho pais sou kai hē paidiskē sou kai hē chēra, en tǭ topǭ hǭ ean eklexētai kyrios ho theos sou heautǭ.”

And hear where he commands the third feast to be kept: “You shall keep the feast of tabernacles for yourself seven days, when you gather in from your threshing floor and from your winepress; and you shall rejoice in your feast, you and your son and your daughter, your servant and your maidservant, and the widow, in the place which the Lord your God shall choose for himself.”

Deut 16:13–15 (quotation, high confidence)

Notes and citation

Summary: The feast of tabernacles too is tied to the chosen place.

Deut 16:13–15, LXX wording, abridged. Here Eusebius names Tabernacles as the third feast (cf. 1.3.2).

Cite (SBL): Eusebius, Dem. ev. 1.3.24 (Dindorf 3:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-24). (abbreviation not yet checked)

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1.3.25Dindorf 3:19–20

Διὰ τοσούτων οὖν τὸν τόπον ἐπισημαινόμενος, τοσαυτάκις τε εἰπὼν εἰς αὐτὸν ἀπαντᾶν παγγενὶ καὶ πανοικὶ, πῶς ἂν ἥρμοζε τοῖς τῆς Ἰουδαίας καὶ ἐπὶ μικρὸν διεστῶσι, μή τί γε τοῖς καθʼ ὅλης τῆς οἰκουμένης ἔθνεσι; μάλιστα ὅτε οὐδὲ συγγνώμην τινὰ νέμει τοῖς παραβαίνουσι τὰ διωρισμένα, ἀρὰν δὲ κατὰ πάντων τῶν μὴ τὰ πάντα τηρούντων ἐπάγει, ῥήμασιν αὐτοῖς λέγων “ ἐπικατάρατος ὃς οὐκ ἐμμενεῖ πᾶσι τοῖς γεγραμμένοις ἐν τῷδε τῷ νόμῳ τοῦ ποιῆσαι ἀυτὰ.

Dia tosoutōn oun ton topon episēmainomenos, tosautakis te eipōn eis auton apantan pangeni kai panoiki, pōs an hērmoze tois tēs Ioudaias kai epi mikron diestōsi, mē ti ge tois kathʼ holēs tēs oikoumenēs ethnesi? malista hote oude syngnōmēn tina nemei tois parabainousi ta diōrismena, aran de kata pantōn tōn mē ta panta tērountōn epagei, rhēmasin autois legōn “ epikataratos hos ouk emmenei pasi tois gegrammenois en tǭde tǭ nomǭ tou poiēsai auta.

Having marked the place in so many ways, and having said so many times that they must meet there with their whole family and household, how could this suit those of Judea who lived even a little way off, not to mention the nations throughout the whole world? Especially since he grants no pardon to those who transgress what is prescribed, but brings a curse on all who do not keep everything, saying in these very words: “Cursed is he who does not abide by all that is written in this law, to do it.”

Deut 27:26 (quotation, high confidence) · Gal 3:10 (echo, medium confidence)

Notes and citation

Summary: The law’s demands could not suit distant nations, especially since it curses all who fail to keep it.

Deut 27:26, LXX wording (cf. Gal 3:10).

Notes on the original text

Digital text corrected (stray margin letter in the digital text): ἐμμενεῖ c πᾶσι → ἐμμενεῖ πᾶσι.

Cite (SBL): Eusebius, Dem. ev. 1.3.25 (Dindorf 3:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-25). (abbreviation not yet checked)

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1.3.26Dindorf 3:20

Θεώρησον δὲ καὶ ἄλλως τὰ ἀδύνατα πᾶσιν ἀνθρώποις τῆς Μώσεως νομοθεσίας. διαστειλάμενος τὰ ἑκούσια καὶ χαλεπὰ τῶν ἁμαρτημάτων, καὶ τιμωρίας περιθεὶς ἑκάστῳ τῶν μεγίστης κολάσεως ἀξίων, νόμους τίθησι, καθʼ οὓς ἑτέρῳ τρόπῳ καὶ τοὺς ἀκουσίως πλημμελοῦντας ἐπιστρέφει.

Theōrēson de kai allōs ta adynata pasin anthrōpois tēs Mōseōs nomothesias. diasteilamenos ta hekousia kai chalepa tōn hamartēmatōn, kai timōrias peritheis hekastǭ tōn megistēs kolaseōs axiōn, nomous tithēsi, kathʼ hous heterǭ tropǭ kai tous akousiōs plēmmelountas epistrephei.

Consider in another way too how impossible the legislation of Moses was for all people. Having distinguished the voluntary and grievous sins, and attached punishments to each of those worthy of the greatest penalty, he lays down laws by which he corrects in another way those who offend involuntarily.

Notes and citation

Summary: The law also prescribes remedies for involuntary sins.

Cite (SBL): Eusebius, Dem. ev. 1.3.26 (Dindorf 3:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-26). (abbreviation not yet checked)

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1.3.27Dindorf 3:20

ὧν ὁ μὲν οὕτως ἔχει “ ἐὰν ψυχὴ μία ἁμάρτῃ ἀκουσίως ἐκ τοῦ λαοῦ τῆς γῆς ἐν τῷ ποιῆσαι μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου ἣ οὐ ποιηθήσεται, καὶ πλημμελήσῃ, καὶ γνωσθῇ αὐτῷ ἡ ἁμαρτία ἣν ἥμαρτεν, καὶ οἴσει δῶρον αὐτοῦ χίμαρον ἐξ αἰγῶν ἄμωμον θήλειαν οἴσει περὶ τῆς ἁμαρτίας αὐτοῦ ἧς ἥμαρτεν, ἐν τῷ τόπῳ οὗ σφάξουσι τὰ ὁλοκαυτώματα, καὶ λήψεται ὁ ἱερεὺς ἀπὸ τοῦ αἵματος.”

hōn ho men houtōs echei “ ean psychē mia hamartę̄ akousiōs ek tou laou tēs gēs en tǭ poiēsai mian apo pasōn tōn entolōn kyriou hē ou poiēthēsetai, kai plēmmelēsę̄, kai gnōsthę̄ autǭ hē hamartia hēn hēmarten, kai oisei dōron autou chimaron ex aigōn amōmon thēleian oisei peri tēs hamartias autou hēs hēmarten, en tǭ topǭ hou sphaxousi ta holokautōmata, kai lēpsetai ho hiereus apo tou haimatos.”

Of these, one runs thus: “If one soul of the people of the land sins involuntarily by doing one of all the commandments of the Lord which is not to be done, and offends, and the sin he has sinned becomes known to him, he shall bring as his gift a female kid of the goats without blemish; he shall bring it for his sin which he sinned, in the place where they slay the whole burnt offerings, and the priest shall take some of the blood.”

Lev 4:27–30 (quotation, high confidence)

Notes and citation

Summary: Eusebius quotes the law of the sin offering for an ordinary person.

Lev 4:27–30, LXX wording, abridged.

Cite (SBL): Eusebius, Dem. ev. 1.3.27 (Dindorf 3:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-27). (abbreviation not yet checked)

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1.3.28Dindorf 3:20

Καὶ ὅρα γε ὡς καὶ ἐνταῦθα τὸν πταίσαντά τι παρὰ γνώμην ἐν τῷ τόπῳ δεῖ ἀπαντᾶν οὗ σφάζουσι τὰ ὁλοκαυτώματα· οὗτος δὲ ἦν οὗ διὰ πλείστων ἤδη πρότερον ἐμνήσθη λέγων “ὅν ἂν ἐκλέξηται κύριος ὁ θεός σου.”

Kai hora ge hōs kai entautha ton ptaisanta ti para gnōmēn en tǭ topǭ dei apantan hou sphazousi ta holokautōmata; houtos de ēn hou dia pleistōn ēdē proteron emnēsthē legōn “hon an eklexētai kyrios ho theos sou.”

And see how here too one who has stumbled in something against his will must come to the place where they slay the whole burnt offerings; and this was the one he had already mentioned many times before, saying: “which the Lord your God shall choose.”

Notes and citation

Summary: Even involuntary sins required a journey to the chosen place.

Cite (SBL): Eusebius, Dem. ev. 1.3.28 (Dindorf 3:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-28). (abbreviation not yet checked)

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1.3.29Dindorf 3:20

Τοῦτο δʼ ὅτι μὴ δυνατὸν πρὸς ἁπάντων τῶν ἐπὶ γῆς ἀνθρώπων ἐκτελεῖσθαι καὶ αὐτὸς ὁ νομοθέτης συνιδὼν ἀκριβῶς ἐπεσημήνατο, οὐκ ἀορίστως κατὰ πάντων προαγαγὼν τὸν νόμον, ἀλλʼ ἐπειπὼν ‘ ἐὰν ψυχὴ ἁμάρτῃ ἀκουσίως ἐκ τοῦ λαοῦ τῆς γῆς.”

Touto dʼ hoti mē dynaton pros hapantōn tōn epi gēs anthrōpōn ekteleisthai kai autos ho nomothetēs synidōn akribōs epesēmēnato, ouk aoristōs kata pantōn proagagōn ton nomon, allʼ epeipōn ‘ ean psychē hamartę̄ akousiōs ek tou laou tēs gēs.”

That this could not be carried out by all people on earth the lawgiver himself saw clearly and indicated precisely, not bringing the law forward indefinitely against everyone, but saying: “If a soul of the people of the land sins involuntarily.”

Lev 4:27 (quotation, high confidence)

Notes and citation

Summary: The law itself addresses only “the people of the land.”

Lev 4:27.

Cite (SBL): Eusebius, Dem. ev. 1.3.29 (Dindorf 3:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-29). (abbreviation not yet checked)

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1.3.30Dindorf 3:20–21

Καὶ δεύτερον δὲ νόμον τίθησιν οὕτως ἔχοντα “ἐὰν δὲ ψυχὴ ἀκούσῃ φωνὴν ὁρκισμοῦ, καὶ οὗτος μάρτυς ἢ ἑώρακεν, ἢ σύνοιδεν, ἐὰν μὴ ἀπαγγείλῃ, λήψεται τὴν ἁμαρτίαν.” Τί οὖν χρὴ τοῦτον ποιεῖν ἀλλʼ ἢ λαβόντα μετὰ χεῖρας τὸ ἱερεῖον σπεύδειν ἐπὶ τὰ καθάρσια; ποῦ πάλιν ἀλλʼ ἢ ἐν τῷ τόπῳ οὗ σφάζουσι τὰ ὁλοκαυτώματα;

Kai deuteron de nomon tithēsin houtōs echonta “ean de psychē akousę̄ phōnēn horkismou, kai houtos martys ē heōraken, ē synoiden, ean mē apangeilę̄, lēpsetai tēn hamartian.” Ti oun chrē touton poiein allʼ ē labonta meta cheiras to hiereion speudein epi ta katharsia? pou palin allʼ ē en tǭ topǭ hou sphazousi ta holokautōmata?

And he lays down a second law, which runs thus: “If a soul hears the voice of an oath, and he is a witness, having either seen or known, if he does not report it, he shall bear his sin.” What then must this man do, but take the victim in hand and hasten to the purifications? And where again but in the place where they slay the whole burnt offerings?

Lev 5:1 (quotation, high confidence)

Notes and citation

Summary: A witness who withholds testimony must also bring an offering to the chosen place.

Lev 5:1, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.30 (Dindorf 3:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-30). (abbreviation not yet checked)

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1.3.31Dindorf 3:21

καὶ τρίτον πάλιν ψυχὴ, φησὶν, ἥτις ἂν ἅψηται παντὸς πράγματος ἀκαθάρτου, ἢ τῶν θνησιμαίων τῶν κτηνῶν τῶν ἀκαθάρτων, καὶ λάβῃ ἀπʼ αὐτοῦ, καὶ αὐτὸς μεμίανται, καὶ πλημμελήσῃ, ἢ ἅψηται ἀκαθαρσίας ἀνθρώπου, ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ ἧς ἂν ἁψάμενος μιανθῇ, καὶ ἔλαθεν αὐτὸν, μετὰ δʼ ἔγνω καὶ πλημμελήσῃ.”

kai triton palin psychē, phēsin, hētis an hapsētai pantos pragmatos akathartou, ē tōn thnēsimaiōn tōn ktēnōn tōn akathartōn, kai labę̄ apʼ autou, kai autos memiantai, kai plēmmelēsę̄, ē hapsētai akatharsias anthrōpou, apo pasēs akatharsias autou hēs an hapsamenos mianthę̄, kai elathen auton, meta dʼ egnō kai plēmmelēsę̄.”

And third, again: “A soul,” he says, “that touches any unclean thing, or the carcasses of unclean cattle, and takes from it, and he is defiled and offends; or touches the uncleanness of a man, any uncleanness of his by touching which he is defiled, and it escaped him, but afterward he knew and offended.”

Lev 5:2–3 (quotation, high confidence)

Notes and citation

Summary: The law of uncleanness from touching unclean things.

Lev 5:2–3, LXX wording, abridged.

Cite (SBL): Eusebius, Dem. ev. 1.3.31 (Dindorf 3:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-31). (abbreviation not yet checked)

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1.3.32Dindorf 3:21

Τί δὴ οὑν καὶ τὸν μιανθέντα προσῆκον ἢν ποιεῖν ἀλλʼ ἢ ἀπαντὰν πάλιν ἐν τῷ τόπῳ, καὶ προσφέρειν περὶ τῆς ἁμαρτίας αὐτοῦ ἧς ἥμαρτε θῆλυ ἀπὸ τῶν προβάτων, ἢ ἀμνάδα, ἢ χίμαιραν ἐξ αἰγῶν, περὶ ἁμαρτίας;

Ti dē houn kai ton mianthenta prosēkon ēn poiein allʼ ē apantan palin en tǭ topǭ, kai prospherein peri tēs hamartias autou hēs hēmarte thēly apo tōn probatōn, ē amnada, ē chimairan ex aigōn, peri hamartias?

What then was fitting for the defiled person to do, but again come to the place and offer, for the sin he had sinned, a female from the flock, a ewe lamb or a she-goat, for sin?

Lev 5:6 (allusion, high confidence)

Notes and citation

Summary: The defiled person too must bring a sin offering to the chosen place.

Lev 5:6.

Cite (SBL): Eusebius, Dem. ev. 1.3.32 (Dindorf 3:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-32). (abbreviation not yet checked)

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1.3.33Dindorf 3:21

ὁ δʼ αὐτὸς ἦν νόμος καὶ ἐπὶ ψυχῆς ἣ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσι κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα ὅσα ἂν διαστείλῃ ἄνθρωπος μεθʼ ὅρκου καὶ λάθῃ αὐτὸν, καὶ οὗτος γνῷ καὶ ἁμάρτῃ ἕν τι τούτων, καὶ ἐξαγορεύσῃ τὴν ἁμαρτίαν περὶ ἧς ἥμαρτε, καὶ οὗτος δῆτα, φησὶν, τὸ αὐτὸ λαβὼν ἱερεῖον σπευδέτω ἐν τῷ τόπω, καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἁμαρτίας αὐτοῦ, καὶ ἀφεθήσεται αὐτῷ ἡ ἁμαρτία.

ho dʼ autos ēn nomos kai epi psychēs hē an omosę̄ diastellousa tois cheilesi kakopoiēsai ē kalōs poiēsai kata panta hosa an diasteilę̄ anthrōpos methʼ horkou kai lathę̄ auton, kai houtos gnǭ kai hamartę̄ hen ti toutōn, kai exagoreusę̄ tēn hamartian peri hēs hēmarte, kai houtos dēta, phēsin, to auto labōn hiereion speudetō en tǭ topō, kai exilasetai peri autou ho hiereus peri tēs hamartias autou, kai aphethēsetai autǭ hē hamartia.

The same law applied also to a soul who swears, pronouncing with the lips to do evil or to do good, in anything whatever that a man may pronounce with an oath, and it escapes him, and then he knows it and sins in one of these, and confesses the sin he has sinned: this one too, he says, is to take the same victim and hasten to the place, and the priest shall make atonement for him concerning his sin, and his sin shall be forgiven him.

Lev 5:4–6 (quotation, high confidence) · Lev 5:10 (allusion, medium confidence)

Notes and citation

Summary: A rash oath also requires confession and an offering at the chosen place.

Lev 5:4–6, 10, paraphrase with quotation.

Notes on the original text

Digital text corrected (OCR ι for ε; letter lost in the digital text): κακοπιῆσαι → κακοποιῆσαι; ἁμάρτῃ ἴν τι → ἁμάρτῃ ἕν τι.

Cite (SBL): Eusebius, Dem. ev. 1.3.33 (Dindorf 3:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-33). (abbreviation not yet checked)

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1.3.34Dindorf 3:21–22

καὶ ἄλλος παρὰ τοὺς εἰρημένους νόμος ὧδέ πη διορίζει ‘ψυχὴ ἣ ἂν λάθῃ αὐτὸν λήθῃ, καὶ ἁμάρτῃ ἀκουσίως ἀπὸ τῶν ἁγίων κυρίου, καὶ εἰσοίσει κριὸν τῆς πλημμελείας αὐτοῦ τῶ κυρίῳ. οἴσει δὲ πάλιν παρὰ τὸν ἀρχιερέα ἐν τῷ τόπω δηλαδὴ τῷ ἐξειλεγμένῳ.”

kai allos para tous eirēmenous nomos hōde pē diorizei ‘psychē hē an lathę̄ auton lēthę̄, kai hamartę̄ akousiōs apo tōn hagiōn kyriou, kai eisoisei krion tēs plēmmeleias autou tō kyriǭ. oisei de palin para ton archierea en tǭ topō dēladē tǭ exeilegmenǭ.”

And another law besides those mentioned makes this distinction: “A soul that is unaware through forgetfulness and sins involuntarily in the holy things of the Lord shall bring a ram for his trespass to the Lord.” He will bring it again to the high priest, clearly in the chosen place.

Lev 5:15 (quotation, high confidence)

Notes and citation

Summary: Trespass in holy things also requires an offering at the chosen place.

Lev 5:15, LXX wording; the last sentence is Eusebius’s comment.

Cite (SBL): Eusebius, Dem. ev. 1.3.34 (Dindorf 3:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-34). (abbreviation not yet checked)

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1.3.35Dindorf 3:22

Καὶ ἕκτον δὲ νόμον τούτοις προστίθησι λέγων “ψυχὴ ἂν ἁμάρτῃ καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν ὣν οὐ δεῖ ποιεῖν, καὶ οὐκ ἔγνω, καὶ πλημμελήσῃ, καὶ λάβῃ τὴν ἁμαρτίαν αὐτοῦ, καὶ οἴσει πάλιν κριὸν τῷ ἀρχιερεῖ, καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς, περὶ τῆς ἀγνοίας αὐτοῦ ἧς ἠγνόησεν, καὶ οὗτος οὐκ ᾔδει, καὶ ἀφεθήσεται αὐτῷ.”

Kai hekton de nomon toutois prostithēsi legōn “psychē an hamartę̄ kai poiēsę̄ mian apo pasōn tōn entolōn hōn ou dei poiein, kai ouk egnō, kai plēmmelēsę̄, kai labę̄ tēn hamartian autou, kai oisei palin krion tǭ archierei, kai exilasetai peri autou ho hiereus, peri tēs agnoias autou hēs ēgnoēsen, kai houtos ouk ę̄dei, kai aphethēsetai autǭ.”

And he adds a sixth law to these, saying: “A soul that sins and does one of all the commandments that ought not to be done, and did not know it, and offends and bears his sin, shall again bring a ram to the high priest, and the priest shall make atonement for him for the ignorance in which he erred, and he did not know it, and it shall be forgiven him.”

Lev 5:17–18 (quotation, high confidence)

Notes and citation

Summary: Sins of ignorance too require a ram brought to the priest.

Lev 5:17–18, LXX wording, with Eusebius’s “again … to the high priest.”

Cite (SBL): Eusebius, Dem. ev. 1.3.35 (Dindorf 3:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-35). (abbreviation not yet checked)

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1.3.36Dindorf 3:22

Ἤδη δὲ ἕβδομόν φησι ‘ψυχὴ ἂν ἁμάρτῃ, καὶ παριδὼν παρίδῃ τὰς ἐντολὰς κυρίου, καὶ ψεύσηται πρὸς τὸν πλησίον αὐτοῦ ἐν παρακαταθήκῃ, περὶ κοινωνίας ἢ ἁρπαγῆς, ἢ ἠδίκησέ τι τὸν πλησίον, ἢ εὑρεν ἀπώλειαν, καὶ ψεύσηται περὶ αὐτῆς, καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων ὧν ἐὰν ποιήσῃ ἅνθρωπος, ὥστε ἁμαρτεῖν ἐν τούτοις, καὶ ἡνίκα ἂν ἁμάρτῃ καὶ πλημμελήσῃ καὶ ἀποδῷ τὸ ἅρπαγμα ὃ ἥρπασεν, ἢ τὸ ἀδίκημα ὃ ἠδίκησεν, ἢ τὴν παρακαταθήκην ἥτις παρετέθη αὐτῷ, ἢ τὴν ἀπώλειαν ἣν εὗρεν, ἀπὸ παντὸς πράγματος οὗ ὤμοσε περὶ αὐτοῦ ἀδίκως, καὶ ἀποτίσει αὐτὸ τὸ κεφάλαιον καὶ τὸ ἐπίπεμπτον.”

Ēdē de hebdomon phēsi ‘psychē an hamartę̄, kai paridōn paridę̄ tas entolas kyriou, kai pseusētai pros ton plēsion autou en parakatathēkę̄, peri koinōnias ē harpagēs, ē ēdikēse ti ton plēsion, ē heuren apōleian, kai pseusētai peri autēs, kai omosę̄ adikōs peri henos apo pantōn hōn ean poiēsę̄ hanthrōpos, hōste hamartein en toutois, kai hēnika an hamartę̄ kai plēmmelēsę̄ kai apodǭ to harpagma ho hērpasen, ē to adikēma ho ēdikēsen, ē tēn parakatathēkēn hētis paretethē autǭ, ē tēn apōleian hēn heuren, apo pantos pragmatos hou ōmose peri autou adikōs, kai apotisei auto to kephalaion kai to epipempton.”

And next he states a seventh: “A soul that sins, and wholly disregards the commandments of the Lord, and lies to his neighbor about a deposit, or about a partnership or robbery, or has wronged his neighbor in some way, or has found something lost and lies about it, and swears falsely about any one of all the things a man may do so as to sin in them: when he has sinned and offended, he shall restore the thing he seized by robbery, or the wrong he did, or the deposit that was entrusted to him, or the lost thing he found, from any matter about which he swore falsely, and he shall repay the principal itself and a fifth besides.”

Lev 6:2–5 (5:21-Lev LXX) (quotation, high confidence)

Notes and citation

Summary: The law on sins against a neighbor requires restitution with a fifth added.

Lev 6:2–5 (5:21–24 LXX), LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.3.36 (Dindorf 3:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-36). (abbreviation not yet checked)

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1.3.37Dindorf 3:22

Ἐχρῆν δʼ ἂν μετὰ τὸ ἐξαγορεῦσαι τὸ ἁμάρτημα καὶ μετὰ τὸ ἀποτίσαι σπεύδειν πάλιν πάντα ὑπερθέμενον εἰς τὸν τόπον ὃν ἂν ἐκλέξηται κύριος ὁ θεὸς, καὶ προσφέρειν γε περὶ τῆς πλημμελείας κριὸν ἄμωμον, καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς ἔναντι κυρίου, καὶ ἀφεθήσεται αὐτῷ.

Echrēn dʼ an meta to exagoreusai to hamartēma kai meta to apotisai speudein palin panta hyperthemenon eis ton topon hon an eklexētai kyrios ho theos, kai prospherein ge peri tēs plēmmeleias krion amōmon, kai exilasetai peri autou ho hiereus enanti kyriou, kai aphethēsetai autǭ.

After confessing the sin and after repaying, he would have to hasten again, putting everything aside, to the place which the Lord God shall choose, and to offer a ram without blemish for the trespass; and the priest shall make atonement for him before the Lord, and it shall be forgiven him.

Lev 6:6–7 (5:25-Lev LXX) (quotation, high confidence)

Notes and citation

Summary: After restitution the offender must still bring a ram to the chosen place.

Lev 6:6–7 (5:25–26 LXX).

Notes on the original text

Digital text corrected (word split and misread in the digital text): κʼ αἰ ἀφεθήσεται → καὶ ἀφεθήσεται.

Cite (SBL): Eusebius, Dem. ev. 1.3.37 (Dindorf 3:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-37). (abbreviation not yet checked)

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1.3.38Dindorf 3:22–23

Ταῦτα καὶ περὶ τῶνδε ὁ θαυμάσιος Μώσης περί τε τῶν ἀκουσίως ἡμαρτηκότων καὶ περὶ τῶν κατʼ ἄγνοιαν ἐξηκριβώσατο πόρρωθεν τῶν κατὰ προαίρε— σιν πλημμελημάτων, ἐφʼ οἷς καὶ ἀπαραιτήτους ὁρίζει τιμωρίας τοὺς οἰκείους ἀναστέλλων.

Tauta kai peri tōnde ho thaumasios Mōsēs peri te tōn akousiōs hēmartēkotōn kai peri tōn katʼ agnoian exēkribōsato porrōthen tōn kata proaire— sin plēmmelēmatōn, ephʼ hois kai aparaitētous horizei timōrias tous oikeious anastellōn.

These things the admirable Moses set out precisely, concerning those who sin involuntarily and those who sin in ignorance, keeping them far apart from deliberate offenses, for which he also fixes inexorable punishments to restrain his people.

Notes and citation

Summary: Moses distinguished involuntary sins from deliberate ones, which he punished severely.

Cite (SBL): Eusebius, Dem. ev. 1.3.38 (Dindorf 3:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-38). (abbreviation not yet checked)

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1.3.39Dindorf 3:23

ὁ γὰρ ἐπὶ τοῖς ἀκουσίοις μὴ πρότερον νείμας συγγνώμην ἢ ἐξαγορεῦσαι τὸ ἁμάρτημα, κἄπειτα ὥσπερ μικρὰν τιμωρίαν διὰ τῆς προστεταγμένης θυσίας εἰσπραξάμενος τὸν ἡμαρτηκότα, διά τε τῆς ἐπὶ τὸν ἁγνὸν τόπον ἀμελλήτου πορείας τὴν σπουδὴν ὁμοῦ καὶ τὸ εὐλαβὲς ἐπιτείνας τῶν κατʼ αὐτὸν θεοσεβεῖν προῃρημένων, πῶς οὐχὶ τῶν ἑκουσίως δρωμένων πολὺ πρότερον ἐπίσχοι ἂν τὰς ὁρμάς; τί δὴ οὖν πρὸς ταῦτα συλλο- γίζεσθαι χρῆν, ὅτε δὴ, ὡς εἴρηται, συγκεφαλαιούμενος τὰ πάντα ὁ Μώσης ἐπισκήπτει λέγων “ ἐπικατάρατος πᾶς ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς ἐγγεγραμμένοις τοῦ νόμου, τοῦ ποιῆσαι αὐτά.”

ho gar epi tois akousiois mē proteron neimas syngnōmēn ē exagoreusai to hamartēma, kapeita hōsper mikran timōrian dia tēs prostetagmenēs thysias eispraxamenos ton hēmartēkota, dia te tēs epi ton hagnon topon amellētou poreias tēn spoudēn homou kai to eulabes epiteinas tōn katʼ auton theosebein proę̄rēmenōn, pōs ouchi tōn hekousiōs drōmenōn poly proteron epischoi an tas hormas? ti dē oun pros tauta syllo- gizesthai chrēn, hote dē, hōs eirētai, synkephalaioumenos ta panta ho Mōsēs episkēptei legōn “ epikataratos pas hos ouk emmenei en pasi tois engegrammenois tou nomou, tou poiēsai auta.”

For one who did not grant pardon for involuntary sins before the sin was confessed, and then exacted from the sinner a kind of small penalty through the prescribed sacrifice, and heightened both the zeal and the reverence of those who chose to worship God according to him by the immediate journey to the holy place, how would he not much more restrain the impulses toward deliberate acts? What conclusion then should be drawn from this, when, as has been said, Moses sums up everything and charges them, saying: “Cursed is everyone who does not abide in all the things written in the law, to do them”?

Deut 27:26 (quotation, high confidence) · Gal 3:10 (quotation, medium confidence)

Notes and citation

Summary: If involuntary sins required such remedies, deliberate ones were restrained all the more, under the law’s curse.

Deut 27:26, in a wording close to Gal 3:10.

Notes on the original text

Digital text corrected (stray margin letter in the digital text; syllables repeated across a line break in the digital text): τιμωρίαν ρίαν → τιμωρίαν; τόπον c ἀμελλήτου → τόπον ἀμελλήτου.

Cite (SBL): Eusebius, Dem. ev. 1.3.39 (Dindorf 3:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-39). (abbreviation not yet checked)

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1.3.40Dindorf 3:23

Ἄρα γὰρ τοὺς ἐκ περάτων γῆς μέλλοντας κατὰ Μωσέα θεοσεβεῖν, ὡς ἂν φύγοιεν μὲν τὴν κατάραν, τύχοιεν δὲ τῆς ἐπηγγελμένης πρὸς τὸν ‘Αβραὰμ εὐλο- γίας, ταῦτα πάντα χρῆν πράττειν, καὶ τρὶς τοῦ ἔτους ἀπαντᾶν εἰς Ἱεροσόλυμα, καὶ τὰς ἐκ πάντων δὲ τῶν ἐθνῶν θεοσεβεῖν προῃρημένας γυναῖκας, ἄρτι τόκων καὶ ὠδίνων παυσαμένας, τοσαύτην στέλλεσθαι πορείαν, ὡς ἂν τὴν προστεταγμένην ὑπὸ Μώσεως θυσίαν ἐφʼ ἑκάστῳ τῶν γεννωμένων ἀνενέγκαιεν, ἢ τοὺς ἐφαψαμένους νεκροῦ σώματος, ἢ τοὺς ἐπίορκον ὀμωμοκότας, ἢ τοὺς ἀκούσιόν τι δεδρακότας, ἐκ περάτων γῆς ἥκειν, τρέχειν τε καὶ σπεύδειν ἐπὶ τὸν νενομοθετημένον καθαρισμὸν, ὡς ἂν ἐκφύγοιεν τὴν τῆς κατάρας ἐπίσκηψιν;

Ara gar tous ek peratōn gēs mellontas kata Mōsea theosebein, hōs an phygoien men tēn kataran, tychoien de tēs epēngelmenēs pros ton ‘Abraam eulo- gias, tauta panta chrēn prattein, kai tris tou etous apantan eis Hierosolyma, kai tas ek pantōn de tōn ethnōn theosebein proę̄rēmenas gynaikas, arti tokōn kai ōdinōn pausamenas, tosautēn stellesthai poreian, hōs an tēn prostetagmenēn hypo Mōseōs thysian ephʼ hekastǭ tōn gennōmenōn anenenkaien, ē tous ephapsamenous nekrou sōmatos, ē tous epiorkon omōmokotas, ē tous akousion ti dedrakotas, ek peratōn gēs hēkein, trechein te kai speudein epi ton nenomothetēmenon katharismon, hōs an ekphygoien tēn tēs kataras episkēpsin?

Must, then, those from the ends of the earth who were to worship God according to Moses, in order to escape the curse and obtain the blessing promised to Abraham, do all these things? Must they meet in Jerusalem three times a year? Must women from all the nations who had chosen to worship God, just after they had ceased from childbirth and its pains, set out on so long a journey to offer the sacrifice prescribed by Moses for each child born? Must those who had touched a dead body, or sworn falsely, or done something involuntarily, come from the ends of the earth, run and hasten to the prescribed purification, in order to escape the charge of the curse?

Notes and citation

Summary: It is absurd to require the nations to travel from the ends of the earth to fulfill the law.

Cite (SBL): Eusebius, Dem. ev. 1.3.40 (Dindorf 3:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-40). (abbreviation not yet checked)

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1.3.41Dindorf 3:23–24

ἀλλὰ συνορᾷς ὡς καὶ αὐτοῖς τοῖς ἀμφὶ τὰ Ἱεροσόλυμα κατοικοῦσι καὶ ἐπὶ μόνης τῆς Ἰουδαίας τὰς διατριβὰς ποιουμένοις ὁ κατὰ Μωσέα βίος δυσκατόρθωτος ἦν, μή τί γε δυνατὸς ἐπιτελεῖσθαι καὶ τοῖς λοιποῖς ἔθνεσιν· ἔνθεν εἰκότως ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ υἱὸς τοὐ θεοῦ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν τοῖς αὐτοῦ μαθηταῖς εἰπὼν “ μαθητεύσατε πάντα τὰ ἕθνη” ἐπιλέγει ‘‘διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν. ”

alla synorąs hōs kai autois tois amphi ta Hierosolyma katoikousi kai epi monēs tēs Ioudaias tas diatribas poioumenois ho kata Mōsea bios dyskatorthōtos ēn, mē ti ge dynatos epiteleisthai kai tois loipois ethnesin; enthen eikotōs ho sōtēr kai kyrios hēmōn Iēsous ho huios tou theou meta tēn ek nekrōn anastasin tois autou mathētais eipōn “ mathēteusate panta ta hethnē” epilegei ‘‘didaskontes autous tērein panta hosa eneteilamēn hymin. ”

But you see that even for those living around Jerusalem and dwelling only in Judea the life according to Moses was hard to achieve, not to mention its being possible for the other nations to carry out. Hence with good reason our Savior and Lord Jesus, the Son of God, after his resurrection from the dead, having said to his disciples, “Make disciples of all the nations,” adds, “teaching them to observe all that I have commanded you.”

Matt 28:19–20 (quotation, high confidence)

Notes and citation

Summary: Christ after his resurrection commanded that all nations be taught his commandments.

Matt 28:19–20.

Cite (SBL): Eusebius, Dem. ev. 1.3.41 (Dindorf 3:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-41). (abbreviation not yet checked)

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1.3.42Dindorf 3:24

Οὐ γὰρ τὰ Μώσεως νόμιμα διδάσκειν πάντα τὰ ἔθνη παρεκελεύσατο, ἀλλʼ ὅσα αὐτὸς ἐνετείλατο· ταῦτα δʼ ἦν τὰ ἐν τοῖς εὐαγγελίοις αὐτοῦ φερόμενα. εἰκότως οὖν καὶ οἶ αὐτοῦ μαθηταὶ καὶ οἶ ἀπόστολοι ἐν τῇ περὶ τῶν ἐθνῶν σκέψει ὁμολογοῦσι μὴ δύνασθαι τὰ Μώσεως νόμιμα τοῖς ἔθνεσιν ἐφαρμόζειν, ὅτε μήτε αὐτοῖς μήτε τοῖς πατράσιν αὐτῶν εὐκατόρθωτα γέγονεν. λέγει δʼ οὖν ἐν ταῖς Πράξεσιν ὁ Πέτρος “νῦν οὖν τί πειράζετε τὸν θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε οἶ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;”

Ou gar ta Mōseōs nomima didaskein panta ta ethnē parekeleusato, allʼ hosa autos eneteilato; tauta dʼ ēn ta en tois euangeliois autou pheromena. eikotōs oun kai oi autou mathētai kai oi apostoloi en tę̄ peri tōn ethnōn skepsei homologousi mē dynasthai ta Mōseōs nomima tois ethnesin epharmozein, hote mēte autois mēte tois patrasin autōn eukatorthōta gegonen. legei dʼ oun en tais Praxesin ho Petros “nyn oun ti peirazete ton theon epitheinai zygon epi ton trachēlon tōn mathētōn, hon oute oi pateres hēmōn oute hēmeis ischysamen bastasai?”

For he did not order them to teach all the nations the ordinances of Moses, but whatever he himself commanded; and these were the things contained in his Gospels. With good reason, then, his disciples and apostles too, in their deliberation about the nations, acknowledge that the ordinances of Moses cannot suit the nations, since they had not been easy to achieve either for themselves or for their fathers. Peter says, at any rate, in the Acts: “Now then, why do you tempt God by putting a yoke on the neck of the disciples which neither our fathers nor we have been able to bear?”

Acts 15:10 (quotation, high confidence)

Notes and citation

Summary: Christ’s commandments, not Moses’, were to be taught to the nations, as the apostles recognized at the Jerusalem council.

Acts 15:10.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 1.3.42 (Dindorf 3:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-42). (abbreviation not yet checked)

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1.3.43Dindorf 3:24

Εἰκότως δὲ καὶ αὐτὸς ὁ Μωσῆς τούτων αὐτῶν ἕνεκεν ἕτερον παρʼ ἑαυτὸν ἀναστήσεσθαι ἔφη προφήτην, καὶ τοῦτον νομοθέτην ἔσεσθαι τῶν ἐθνῶν ἀπάντων εὐαγγελίζεται, τὸν Χριστὸν αἰνιττόμενος, αὐτῷ τε πείθεσθαι τοῖς οἰκείοις παραινεῖ, ὧδέ πη καὶ τοῦτο θεσπίζων προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ἐκ τόν ἀδελφῶν ὑμῶν ὡς ἐμὲ, αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ ὑμῖν. ἔσται δὲ, πᾶσα ψυχὴ, ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἐκ τοῦ γένους αὐτῆς.”

Eikotōs de kai autos ho Mōsēs toutōn autōn heneken heteron parʼ heauton anastēsesthai ephē prophētēn, kai touton nomothetēn esesthai tōn ethnōn apantōn euangelizetai, ton Christon ainittomenos, autǭ te peithesthai tois oikeiois parainei, hōde pē kai touto thespizōn prophētēn hymin anastēsei kyrios ho theos ek ton adelphōn hymōn hōs eme, autou akousesthe kata panta hosa an lalēsę̄ hymin. estai de, pasa psychē, hētis an mē akousę̄ tou prophētou ekeinou, exolothreuthēsetai ek tou genous autēs.”

With good reason, too, Moses himself, on account of these very things, said that another prophet besides himself would be raised up, and announces the good news that this one would be the lawgiver of all the nations, hinting at Christ; and he urges his own people to obey him, prophesying this too as follows: “The Lord God will raise up for you a prophet from among your brothers like me; you shall listen to him in all that he says to you. And it shall be that every soul that does not listen to that prophet shall be utterly destroyed from its people.”

Deut 18:15 (quotation, high confidence) · Deut 18:19 (allusion, high confidence) · Acts 3:22–23 (quotation, high confidence)

Notes and citation

Summary: Moses foretold another prophet like himself, whom Eusebius identifies as Christ, the lawgiver of the nations.

Deut 18:15, 19, in the form quoted in Acts 3:22–23.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.3.43 (Dindorf 3:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-43). (abbreviation not yet checked)

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1.3.44Dindorf 3:24–25

Καὶ τοῦτον δὲ τὸν προφήτην, δηλονότι τὸν Χριστὸν, ἐξ Ἰουδαίων προελθόντα, πάντων τῶν ἐθνῶν κατακρατήσειν πάλιν ἀναφωνεῖ λέγων ὡς καλοὶ οἱ οἶκοί σου Ἰακὼβ, αἱ σκηναί σου Ἰσραὴλ, ὡσεὶ νάπαι σκιάζουσαι, καὶ ὡσεὶ παράδεισος ἐπὶ ποταμὸν, ὡς σκηναὶ ἃς ἔπηξεν κύριος. ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ, καὶ κυριεύσει ἐθνῶν πολλῶν, καὶ ὑψωθήσεται ἡ βασιλεία αὐτοῦ.”

Kai touton de ton prophētēn, dēlonoti ton Christon, ex Ioudaiōn proelthonta, pantōn tōn ethnōn katakratēsein palin anaphōnei legōn hōs kaloi hoi oikoi sou Iakōb, hai skēnai sou Israēl, hōsei napai skiazousai, kai hōsei paradeisos epi potamon, hōs skēnai has epēxen kyrios. exeleusetai anthrōpos ek tou spermatos autou, kai kyrieusei ethnōn pollōn, kai hypsōthēsetai hē basileia autou.”

And he proclaims again that this prophet, clearly Christ, coming forth from the Jews, would rule over all the nations, saying: “How fair are your houses, Jacob, your tents, Israel, like shady glens, and like a garden by a river, like tents which the Lord pitched. A man shall come forth from his seed, and he shall rule over many nations, and his kingdom shall be exalted.”

Num 24:5–7 (quotation, high confidence)

Notes and citation

Summary: Balaam’s oracle foretells a man from Jacob’s seed who will rule many nations.

Num 24:5–7 in the LXX, which reads “a man shall come forth from his seed … rule over many nations” where the Hebrew speaks of water from buckets.

Notes on the original text

Digital text corrected (OCR ο for ω; stray character in the digital text): ἐθνῶν ὢ κατακρατήσειν → ἐθνῶν κατακρατήσειν; πολλόν → πολλῶν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.3.44 (Dindorf 3:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-44). (abbreviation not yet checked)

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1.3.45Dindorf 3:25

Ἀλλὰ καὶ ἐξ ὁποίας φυλῆς, δώδεκα τῶν ὅλων παρʼ Ἑβραίοις οὐσῶν, ὅτι δὴ ἀπὸ τῆς Ἰούδα ὁ θεσ- πιζόμενος τῶν ἐθνῶν νομοθέτης Χριστὸς προελεύσεται, καὶ κατὰ ποίους χρόνους, ὅτι μετὰ τὴν ἔκλειψιν τῶν ἐκ προγόνων διαδοχῆς τοῦ Ἰουδαίων ἔθνους ἀρ- ξάντων δηλοῖ λέγων ‘οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ, καὶ αὐτὸς προσδοκία ἐθνῶν.”

Alla kai ex hopoias phylēs, dōdeka tōn holōn parʼ Hebraiois ousōn, hoti dē apo tēs Iouda ho thes- pizomenos tōn ethnōn nomothetēs Christos proeleusetai, kai kata poious chronous, hoti meta tēn ekleipsin tōn ek progonōn diadochēs tou Ioudaiōn ethnous ar- xantōn dēloi legōn ‘ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ ta apokeimena autǭ, kai autos prosdokia ethnōn.”

And he shows also from which tribe, of the twelve in all among the Hebrews, the foretold lawgiver of the nations, Christ, would come forth, namely from Judah, and at what times, namely after the failure of those who ruled the Jewish nation by succession from their forefathers, saying: “A ruler shall not fail from Judah, nor a leader from his thighs, until the things laid up for him come; and he is the expectation of the nations.”

Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: Jacob’s blessing of Judah foretells the tribe and the time of Christ’s coming.

Gen 49:10, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.3.45 (Dindorf 3:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-45). (abbreviation not yet checked)

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1.3.46Dindorf 3:25

Ποῖα δὲ προσδοκία ἦν ἀλλʼ ἢ ἡ τῷ Ἀβραὰμ ἐπηγγελμένη περὶ τοῦ δεῖν εὐλογηθήσεσθαι ἐν αὐτό πάντα τὰ ἔθνη τῆς γῆς; πέφηνε τοιγαροῦν καὶ αὐτὸς ὁ Μώσης ἀκριβῶς ἐπιστάμενος τὴν μὲν πρὸς αὐτοῦ διαταγεῖσαν νομοθεσίαν ἐξασθενεῖν εἰς τὸ πᾶσιν ἐφαρμόσαι τοῖς ἔθνεσιν, εἰς ἐκπλήρωσιν δὲ τῶν πρὸς τὸν 'Αβραὰμ χρησμῶν ἑτέρου δεῖσθαι προφήτου.

Poia de prosdokia ēn allʼ ē hē tǭ Abraam epēngelmenē peri tou dein eulogēthēsesthai en auto panta ta ethnē tēs gēs? pephēne toigaroun kai autos ho Mōsēs akribōs epistamenos tēn men pros autou diatageisan nomothesian exasthenein eis to pasin epharmosai tois ethnesin, eis ekplērōsin de tōn pros ton 'Abraam chrēsmōn heterou deisthai prophētou.

And what expectation was this but the one promised to Abraham, that all the nations of the earth would be blessed in him? So Moses himself is shown to have known precisely that the legislation he had ordained was too weak to suit all the nations, and that for the fulfillment of the oracles to Abraham another prophet was needed.

Gen 12:3 (allusion, high confidence)

Notes and citation

Summary: Moses knew his law could not serve all nations and that another prophet was needed.

Cite (SBL): Eusebius, Dem. ev. 1.3.46 (Dindorf 3:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-46). (abbreviation not yet checked)

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1.3.47Dindorf 3:25

οὗτος δʼ ἄρα ἦν, ὅν ἐξ Ἰούδα φυλῆς προελεύσεσθαι καὶ πολλῶν ἐθνῶν κυριεύσειν προμαρτυρόμενος εὐηγ- γελίζετο.

houtos dʼ ara ēn, hon ex Iouda phylēs proeleusesthai kai pollōn ethnōn kyrieusein promartyromenos euēg- gelizeto.

And this was the one whom he announced beforehand in his good news, testifying in advance that he would come forth from the tribe of Judah and rule over many nations.

Notes and citation

Summary: That prophet is the one from Judah who would rule the nations.

Notes on the original text

Digital text corrected (two words joined in the digital text): ἐθνῶνκυριεύσειν → ἐθνῶν κυριεύσειν.

Cite (SBL): Eusebius, Dem. ev. 1.3.47 (Dindorf 3:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-3-47). (abbreviation not yet checked)

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preface 1, chapter 4

1.4.1Dindorf 3:25–26

Διὰ δὴ οὖν ταῦτα ὡς ἂν τὰ περὶ ἡμῶν τῶν ἐθνῶν θεσπίσματα περιεχούσας τὰς παρʼ Ἑβραίοις ἱερὰς βίβλους, ἅτε καὶ ἡμῶν οἰκείας οὔσας, εἱλάμεθά τε καὶ ἐστέρξαμεν, ὅτε μάλιστα οὐ μόνον Μώσης περὶ τοῦ μετʼ αὐτὸν ἥξοντος νομοθέτου τῶν ἐθνῶν προανεφώνει,, ἀλλὰ καὶ οἱ μετʼ αἰτὸν προφῆται συλλήβ- δην εἰπεῖν ἅπαντες τὰ ὅμοια προεκήρυττον, ὥσπερ οὖν ὁ Δαβὶδ φάσκων “ κατάστησον, κύριε, νομοθέτην ἐπʼ αὐτοὺς, γνώτωσαν ἔθνη ὅτι ἄνθρωποί εἰσιν.”

Dia dē oun tauta hōs an ta peri hēmōn tōn ethnōn thespismata periechousas tas parʼ Hebraiois hieras biblous, hate kai hēmōn oikeias ousas, heilametha te kai esterxamen, hote malista ou monon Mōsēs peri tou metʼ auton hēxontos nomothetou tōn ethnōn proanephōnei,, alla kai hoi metʼ aiton prophētai syllēb- dēn eipein hapantes ta homoia proekērytton, hōsper oun ho Dabid phaskōn “ katastēson, kyrie, nomothetēn epʼ autous, gnōtōsan ethnē hoti anthrōpoi eisin.”

For these reasons, then, we have chosen and loved the sacred books of the Hebrews, since they contain the oracles about us of the nations and are thus our own as well; especially since not only Moses foretold the lawgiver of the nations who would come after him, but the prophets after him too, all of them, to put it briefly, proclaimed similar things, as David does, saying: “Appoint, O Lord, a lawgiver over them; let the nations know that they are men.”

Ps 9:20 (9:21 LXX) (quotation, high confidence)

Notes and citation

Summary: Christians have adopted the Hebrew Scriptures because they contain prophecies about the nations, such as David’s prayer for a lawgiver.

Ps 9:20 (9:21 LXX), LXX wording (“a lawgiver”).

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 1.4.1 (Dindorf 3:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-1). (abbreviation not yet checked)

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1.4.2Dindorf 3:26

Ὅρα ὡς δευτέρου μέμνηται καὶ οὗτος νομοθέτου ἐθνῶν. διὸ καὶ ἐν ἑτέρῳ τοῖς ἔθνεσι προσφωνεῖ ᾄδειν οὐ τὸ παλαιὸν καὶ Μωσαϊκὸν ᾆσμα, ἀλλʼ ἕτερον καινὸν, λέγων “ ᾄσατε τῷ κυρίῳ ᾆσμα καινὸν, ᾄσατε τῳ κυρίῳ πάσα ἡ· ἀναγγείλατε ἐν τοῖς ἔθνεσι τὴν δόξαν αὐτοῦ, ἐν πᾶσι τοῖς λαοῖς τὰ θαυμάσια αὐτοῦ. ὅτι μέγας κύριος καὶ αἰνετὸς σφόδρα, φοβερός ἐστιν ἐπὶ πάντας τοὺς θεούς. ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια, ὁ δὲ κύριος τοὺς οὐρανοὺς ἐποίησεν, ἐνέγκατε τῷ κυρίῳ αἶ πατριαὶ τῶν ἐθνῶν, ἐνέγκατε τῷ κυρίῳ δόξαν ὀνόματι αὐτοῦ.”

Hora hōs deuterou memnētai kai houtos nomothetou ethnōn. dio kai en heterǭ tois ethnesi prosphōnei ądein ou to palaion kai Mōsaïkon ąsma, allʼ heteron kainon, legōn “ ąsate tǭ kyriǭ ąsma kainon, ąsate tǭ kyriǭ pasa hē; anangeilate en tois ethnesi tēn doxan autou, en pasi tois laois ta thaumasia autou. hoti megas kyrios kai ainetos sphodra, phoberos estin epi pantas tous theous. hoti pantes hoi theoi tōn ethnōn daimonia, ho de kyrios tous ouranous epoiēsen, enenkate tǭ kyriǭ ai patriai tōn ethnōn, enenkate tǭ kyriǭ doxan onomati autou.”

See how he too mentions a second lawgiver of the nations. Therefore elsewhere he also calls on the nations to sing not the old song of Moses but another, new one, saying: “Sing to the Lord a new song, sing to the Lord, all the earth; declare his glory among the nations, his wonders among all the peoples. For great is the Lord and greatly to be praised; he is to be feared above all the gods. For all the gods of the nations are demons, but the Lord made the heavens. Bring to the Lord, you families of the nations, bring to the Lord glory to his name.”

Ps 96:1–8 (95:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: David calls the nations to sing a new song, which Eusebius takes as a sign of a new law.

Ps 96:1, 3–5, 7–8 (95 LXX), LXX wording (“the gods of the nations are demons”). The words “all the earth” are cut short in the digital text.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): προσφωνεἵ νεῖ → προσφωνεῖ.

Cite (SBL): Eusebius, Dem. ev. 1.4.2 (Dindorf 3:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-2). (abbreviation not yet checked)

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1.4.3Dindorf 3:26

Καὶ πάλιν “ εἴπατε ἐν τοῖς ἔθνεσιν ὅτι κύριος ἐβασίλευσε· καὶ γὰρ κατώρθωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται.”

Kai palin “ eipate en tois ethnesin hoti kyrios ebasileuse; kai gar katōrthōse tēn oikoumenēn, hētis ou saleuthēsetai.”

And again: “Say among the nations that the Lord reigns; for he has established the world, which shall not be moved.”

Ps 96:10 (95:10 LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm proclaims the Lord’s reign among the nations.

Ps 96:10 (95:10 LXX).

Cite (SBL): Eusebius, Dem. ev. 1.4.3 (Dindorf 3:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-3). (abbreviation not yet checked)

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1.4.4Dindorf 3:26

καὶ πάλιν‘‘ ᾄσατε τῷ κυρίῳ ᾆσμα καινὸν, ὅτι θαυμαστὰ ἐποίησεν. ἐγνώρισεν κύριος τὸ σωτήριον αὐτοῦ. ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ. εἴδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ θεοῦ ἡμῶν.”

kai palin‘‘ ąsate tǭ kyriǭ ąsma kainon, hoti thaumasta epoiēsen. egnōrisen kyrios to sōtērion autou. enantion tōn ethnōn apekalypse tēn dikaiosynēn autou. eidosan panta ta perata tēs gēs to sōtērion tou theou hēmōn.”

And again: “Sing to the Lord a new song, for he has done marvelous things. The Lord has made known his salvation; before the nations he has revealed his righteousness. All the ends of the earth have seen the salvation of our God.”

Ps 98:1–3 (97:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Another psalm calls for a new song because God has revealed his salvation to the nations.

Ps 98:1–3 (97 LXX), LXX wording.

Notes on the original text

Digital text corrected (OCR δ for σ; syllables repeated across a line break in the digital text): ἀπεκάλυψε κάλυψε → ἀπεκάλυψε; εἵδοδαν → εἴδοσαν.

Cite (SBL): Eusebius, Dem. ev. 1.4.4 (Dindorf 3:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-4). (abbreviation not yet checked)

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1.4.5Dindorf 3:26–27

Καὶ ὅρα τίνα τρόπον ἐν τούτοις τὸ καινὸν ᾆσμα οὐ τῷ Ἰουδαίων ἔθνει, ἀλλὰ τοῖς πᾶσιν ἔθνεσι καταγγέλλει, τοῦ διὰ Μώσεως παλαιοῦ μόνοις Ἰουδαίοις προσήκοντος τοῦτό τοι τὸ καινὸν ᾆσμα καινὴν διαθήκην Ἱερεμίας, ἕτερος Ἑβραίων προφήτης, ἀποκαλεῖ λέγων‘ ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ διαθήσομαι τῷ οἴκῳ Ἰσραὴλ καὶ τῷ οἴκῳ Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χει- ρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου· ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει κύριος. ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ Ἰσραὴλ, λέγει κύριος, διδοὺς νόμους μου ἐπὶ τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὐτῶν γράψω, καὶ ἔσομαι αὐτῶν θεὸς, καὶ αὐτοὶ ἔσονταί μου λαός.”

Kai hora tina tropon en toutois to kainon ąsma ou tǭ Ioudaiōn ethnei, alla tois pasin ethnesi katangellei, tou dia Mōseōs palaiou monois Ioudaiois prosēkontos touto toi to kainon ąsma kainēn diathēkēn Hieremias, heteros Hebraiōn prophētēs, apokalei legōn‘ idou hēmerai erchontai, legei kyrios, kai diathēsomai tǭ oikǭ Israēl kai tǭ oikǭ Iouda diathēkēn kainēn, ou kata tēn diathēkēn hēn diethemēn tois patrasin autōn en hēmerą epilabomenou mou tēs chei- ros autōn exagagein autous ek gēs Aigyptou; hoti autoi ouk enemeinan en tę̄ diathēkę̄ mou, kagō ēmelēsa autōn, legei kyrios. hoti hautē hē diathēkē hēn diathēsomai tǭ Israēl, legei kyrios, didous nomous mou epi tēn dianoian autōn, kai epi tas kardias autōn grapsō, kai esomai autōn theos, kai autoi esontai mou laos.”

And see how in these words he proclaims the new song not to the Jewish nation but to all the nations, while the old song through Moses belonged to the Jews alone. This new song Jeremiah, another prophet of the Hebrews, calls a new covenant, saying: “Behold, days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not according to the covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; for they did not abide in my covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with Israel, says the Lord: I will put my laws into their mind, and write them on their hearts, and I will be their God, and they shall be my people.”

Jer 31:31–33 (38:31-Jer LXX) (quotation, high confidence)

Notes and citation

Summary: Jeremiah calls the new song a new covenant, unlike the covenant of Sinai.

Jer 31:31–33 (38:31–33 LXX), LXX wording (“I disregarded them”).

Notes on the original text

Digital text corrected (OCR υ for γ; word repeated in the digital text): καταυγέλλει → καταγγέλλει; λέγει κύριος κύριος, → λέγει κύριος,.

Cite (SBL): Eusebius, Dem. ev. 1.4.5 (Dindorf 3:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-5). (abbreviation not yet checked)

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1.4.6Dindorf 3:27

Ὁρᾷς καὶ τοῦτον ὡς διαστελλόμενος δύο διαθήκας τὴν μὲν παλαιὰν ὀνομάζει, τὴν δὲ καινὴν, καί φησιν τὴν καινὴν οὐ κατὰ τὴν παλαιὰν ἔσεσθαι, ἣν διέθετο τοῖς πατράσιν; ἡ μὲν γὰρ τοῖς ἀποπεσοῦσι τῆς τῶν προγόνων εὐσεβείας Ἰουδαίοις, τὸν Αἰγυ- πτιακὸν δὲ βίον καὶ τρόπον ζηλώσασιν, ἐπί τε τὴν πολύθεον πλάνην καὶ τὴν ἀμφὶ τὰ εἴδωλα τῶν ἐθνῶν δεισιδαιμονίαν ὀλισθήσασιν, νενομοθέτητο, ὡς ἂν πεσόντας ἀνεγείρουσα καὶ ἀνορθοῦσα τοὺς πρηνεῖς κειμένους καταλλήλοις διδασκαλίαις. “ δικαίοις γὰρ, φησὶ, νόμος οὐ κεῖται. ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, καὶ τοῖς παραπλησίοις.”

Horąs kai touton hōs diastellomenos dyo diathēkas tēn men palaian onomazei, tēn de kainēn, kai phēsin tēn kainēn ou kata tēn palaian esesthai, hēn dietheto tois patrasin? hē men gar tois apopesousi tēs tōn progonōn eusebeias Ioudaiois, ton Aigy- ptiakon de bion kai tropon zēlōsasin, epi te tēn polytheon planēn kai tēn amphi ta eidōla tōn ethnōn deisidaimonian olisthēsasin, nenomothetēto, hōs an pesontas anegeirousa kai anorthousa tous prēneis keimenous katallēlois didaskaliais. “ dikaiois gar, phēsi, nomos ou keitai. anomois de kai anypotaktois, asebesi kai hamartōlois, kai tois paraplēsiois.”

Do you see how he too distinguishes two covenants, naming one old and the other new, and says that the new will not be like the old, which he made with the fathers? For the old was legislated for the Jews who had fallen away from the piety of their forefathers, who had imitated the Egyptian life and manners and had slipped into the error of many gods and the superstition of the nations about idols; it was meant to raise up the fallen and set upright, with suitable teachings, those lying prostrate. “For the law,” he says, “is not laid down for the righteous, but for the lawless and disobedient, for the ungodly and sinners,” and the like.

1 Tim 1:9 (quotation, high confidence)

Notes and citation

Summary: The old covenant was given to raise up Israelites who had fallen into Egyptian idolatry; the law is not for the righteous.

1 Tim 1:9.

Cite (SBL): Eusebius, Dem. ev. 1.4.6 (Dindorf 3:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-6). (abbreviation not yet checked)

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1.4.7Dindorf 3:27–28

Ἠ δὲ καινὴ τοὺς διὰ τοῦ σωτῆρος ἡμῶν χάριτι καὶ δωρεᾷ θεοῦ ἀνεγηγερμένους ἐπὶ τὸ βαδίζειν καὶ σπεύδειν εἰς τὴν ἐπηγγελμένην τοῦ θεοῦ βασιλείαν χειραγωγεῖ, πάντας ἐπʼ ἴσης ἀνθρώπους εἰς μίαν καὶ τὴν αὐτὴν τῶν ἀγαθῶν μετουσίαν προκαλουμένη. ταύτην τὴν καινὴν διαθήκην αὖθις νόμον ὀνομάζει καινὸν Ἠσαίας, ἄλλος πάλιν Ἑβραίων προφήτης, λέγων ἐκ γὰρ Σιῶν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ ‘ Ιερουσαλὴμ, καὶ κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν, καὶ ἥξουσι πάντα τὰ ἔθνη, καὶ συναχθήσονται πάν- τες οἶ λαοὶ καὶ ἐροῦσι, δεῦτε, καὶ ἀναβῶμεν εἰς τὸ ὄρος κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ ‘ Ιακώβ.”

Ē de kainē tous dia tou sōtēros hēmōn chariti kai dōreą theou anegēgermenous epi to badizein kai speudein eis tēn epēngelmenēn tou theou basileian cheiragōgei, pantas epʼ isēs anthrōpous eis mian kai tēn autēn tōn agathōn metousian prokaloumenē. tautēn tēn kainēn diathēkēn authis nomon onomazei kainon Ēsaias, allos palin Hebraiōn prophētēs, legōn ek gar Siōn exeleusetai nomos, kai logos kyriou ex ‘ Ierousalēm, kai krinei ana meson tōn ethnōn, kai hēxousi panta ta ethnē, kai synachthēsontai pan- tes oi laoi kai erousi, deute, kai anabōmen eis to oros kyriou kai eis ton oikon tou theou ‘ Iakōb.”

But the new covenant leads by the hand those who have been raised up through our Savior, by the grace and gift of God, to walk and hasten toward the promised kingdom of God, calling all people equally to one and the same share in good things. This new covenant Isaiah, again another prophet of the Hebrews, calls a new law, saying: “For out of Zion shall go forth a law, and the word of the Lord from Jerusalem; and he shall judge between the nations; and all the nations shall come, and all the peoples shall be gathered and shall say, Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob.”

Isa 2:2–4 (quotation, high confidence) · Mic 4:1–3 (allusion, medium confidence)

Notes and citation

Summary: Isaiah calls the new covenant a law going out from Zion to all nations.

Isa 2:2–4 (cf. Mic 4:1–3), freely combined and reordered, LXX wording.

Notes on the original text

Digital text corrected (stray margin letter in the digital text): κυρίου d ἐξ → κυρίου ἐξ.

Cite (SBL): Eusebius, Dem. ev. 1.4.7 (Dindorf 3:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-7). (abbreviation not yet checked)

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1.4.8Dindorf 3:28

Τίς δʼ ἂν εἴη ὁ ἐκ Σιῶν προεληλυθὼς νόμος, ἕτερος ὢν τοῦ ἐπὶ τῆς ἐρήμου διὰ Μώσεως ἐν τῷ Σινᾶ ὄρει νενομοθετημένου, ἀλλʼ ἢ ὁ εὐαγγελικὸς λόγος ὁ διὰ τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ καὶ τῶν ἀποστόλων αὐτοῦ ἐκ τῆς Σιῶν προεληλυθὼς, καὶ διελθὼν πάντα τὰ ἔθνη; πρόδηλον γὰρ ὡς ἀπὸ τῆς Ἰερουσαλὴμ καὶ τοῦ ταύτῃ προσπαρακειμένου Σιῶν ὄρους, ἔνθα τὰς πλείστας διατριβάς τε καὶ διδασκαλίας ὁ σωτὴρ καὶ κύριος ἡμῶν πεποίητο, ὁ τῆς καινῆς διαθήκης αὐτοῦ ἀρξάμενος νόμος κἀκεῖθεν προελθὼν εἰς πάντας ἐξέλαμψεν ἀνθρώπους, ἀκο- λούθως ταῖς αὐτοῦ φωναῖς, ἃς πρὸς τοὺς αὐτοῦ μα- θητὰς πεποίητο φήσας πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν.”

Tis dʼ an eiē ho ek Siōn proelēlythōs nomos, heteros ōn tou epi tēs erēmou dia Mōseōs en tǭ Sina orei nenomothetēmenou, allʼ ē ho euangelikos logos ho dia tou sōtēros hēmōn Iēsou tou Christou kai tōn apostolōn autou ek tēs Siōn proelēlythōs, kai dielthōn panta ta ethnē? prodēlon gar hōs apo tēs Ierousalēm kai tou tautę̄ prosparakeimenou Siōn orous, entha tas pleistas diatribas te kai didaskalias ho sōtēr kai kyrios hēmōn pepoiēto, ho tēs kainēs diathēkēs autou arxamenos nomos kakeithen proelthōn eis pantas exelampsen anthrōpous, ako- louthōs tais autou phōnais, has pros tous autou ma- thētas pepoiēto phēsas poreuthentes mathēteusate panta ta ethnē, didaskontes autous tērein panta hosa eneteilamēn hymin.”

What would the law be that went forth from Zion, different from the one legislated in the desert through Moses on Mount Sinai, but the gospel word that went forth from Zion through our Savior Jesus Christ and his apostles and passed through all the nations? For it is evident that from Jerusalem and Mount Zion next to it, where our Savior and Lord spent most of his time and did most of his teaching, the law of his new covenant began and, going forth from there, shone out to all people, in accordance with his own words, which he spoke to his disciples, saying: “Go and make disciples of all the nations, teaching them to observe all that I have commanded you.”

Matt 28:19–20 (quotation, high confidence)

Notes and citation

Summary: The law from Zion is the gospel, which began in Jerusalem and spread to all nations.

Matt 28:19–20.

Cite (SBL): Eusebius, Dem. ev. 1.4.8 (Dindorf 3:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-8). (abbreviation not yet checked)

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1.4.9Dindorf 3:28

Τίνα δὲ ταῦτα ἦν ἀλλʼ ἢ τὰ τῆς καινῆς διαθήκης μαθήματά τε καὶ παιδεύματα; ἐπειδὴ τοίνυν ταῦθʼ οὕτως ἔχειν ἀποδέδεικται, ὥρα νῦν ἰδεῖν τὸν τρόπον τῆς καινῆς διαθήκης καὶ τοῦ προκεκηρυγμένου καινοῦ ᾄσματός τε καὶ νόμου.

Tina de tauta ēn allʼ ē ta tēs kainēs diathēkēs mathēmata te kai paideumata? epeidē toinyn tauthʼ houtōs echein apodedeiktai, hōra nyn idein ton tropon tēs kainēs diathēkēs kai tou prokekērygmenou kainou ąsmatos te kai nomou.

And what were these but the lessons and teachings of the new covenant? Since, then, it has been shown that this is so, it is time now to see the manner of the new covenant and of the new song and law that were proclaimed beforehand.

Notes and citation

Summary: Eusebius turns to the character of the new covenant.

Cite (SBL): Eusebius, Dem. ev. 1.4.9 (Dindorf 3:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-3-1/#p-1-4-9). (abbreviation not yet checked)

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