Demonstration of the Gospel 1.6.55–1.8.4

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 49 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 6

1.6.55Dindorf 3:45

καὶ τίς οὐκ ἂν ἐκπλαγείη τὸ παράδοξον τοῦ πράγματος, εἰ δὴ οἶ ἐξ αἰῶνος λίθοις καὶ ξύλοις καὶ δαί- μοσι, θηρίοις τε ἀνθρωποβόροις, καὶ ἑρπετοῖς ἰοβόλοις, ζῴοις τε παντοίοις, καὶ εἰδεχθέσι κνωδάλοις, πυρί τε καὶ γῇ, καὶ τοῖς τοῦ παντὸς ἀψύχοις στοι- χείοις τὴν σεβάσμιον τιμὴν περιτιθέντες, τὸν ὕψιστον θεὸν, τὸν οὐρανοῦ καὶ γῆς δημιουργὸν, αὐτὸν δὴ τὸν τῶν προφητῶν κύριον, τὸν θεὸν ‘ Αβραὰμ καὶ τῶν τούτου προπατόρων, μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν ἀνακαλοῦνται;

kai tis ouk an ekplageiē to paradoxon tou pragmatos, ei dē oi ex aiōnos lithois kai xylois kai dai- mosi, thēriois te anthrōpoborois, kai herpetois iobolois, zǭois te pantoiois, kai eidechthesi knōdalois, pyri te kai gę̄, kai tois tou pantos apsychois stoi- cheiois tēn sebasmion timēn peritithentes, ton hypsiston theon, ton ouranou kai gēs dēmiourgon, auton dē ton tōn prophētōn kyrion, ton theon ‘ Abraam kai tōn toutou propatorōn, meta tēn tou sōtēros hēmōn parousian anakalountai?

And who would not be astonished at the marvel of the thing, if those who from time immemorial paid reverent honor to stones and wood and demons, to man-eating beasts and venomous reptiles, to animals of every kind and hideous monsters, to fire and earth and the lifeless elements of the universe, after our Savior’s coming call upon the Most High God, Creator of heaven and earth, the very Lord of the prophets, the God of Abraham and his forefathers?

Notes and citation

Summary: Former idolaters now call upon the God of Abraham since Christ’s coming.

Notes on the original text

Digital text corrected (OCR misreading): πράδδγματος → πράγματος.

Cite (SBL): Eusebius, Dem. ev. 1.6.55 (Dindorf 3:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-55). (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).

1.6.56Dindorf 3:45–46

καὶ οἱ μικρῷ πρόσθεν μητρογαμίαις καὶ θυγατρομιξίαις, ἀλληλοφθορίαις τε καὶ παντοίαις μιαιφονίαις ἐγκαλινδούμενοι, οἱ μη- δέν τι ἀνημέρων θηρίων τὸν τρόπον διαφέροντες, νυνὶ διὰ τῆς τοῦ σωτῆρος ἡμῶν ἐνθέου δυνάμεως μεταβληθέντες καὶ ὥσπερ ἐξ ἑτέρων ἕτεροι γεγονότες, λόγους ἀρετῆς καὶ σωφροσύνης παιδεύματα συνιόντες εἰς τὰ κοινὰ διδασκαλεῖα, μανθάνουσιν; ὡς τὴν ἀνωτάτω φιλοσοφίαν, τὴν μηδʼ ἐμβλέπειν ἀκολάστοις ὀφθαλμοῖς, μηδὲ μέχρι λόγων ἀδιαφορεῖν, μηδὲ τὰ κοινὰ καὶ τοῖς πᾶσι συνήθη διαπράττεσθαι παραι- νοῦσαν οὐ μόνον ἄνδρας, ἀλλὰ καὶ γυναῖκας, πένη- τάς τε καὶ πλουσίους, λογίους τε καὶ ἰδιώτας, μέχρι καὶ παίδων καὶ ἀνδραπόδων, ἐν ταῖς κατὰ πόλιν καὶ κατʼ ἀγροὺς διατριβαῖς παιδεύεσθαι, μανθάνειν τε ἀληθῆ τρόπον, καθʼ ὃν τὸν ἐπὶ πάντων προσήκει θεὸν σέβειν καὶ θεραπεύειν ἐν παντὶ τόπῳ, κατὰ τὴν φήσασαν προφητείαν καὶ προσκυνήσουσιν αὐτῷ ἕκαστος ἐκ τοῦ τόπου αὐτοῦ.”

kai hoi mikrǭ prosthen mētrogamiais kai thygatromixiais, allēlophthoriais te kai pantoiais miaiphoniais enkalindoumenoi, hoi mē- den ti anēmerōn thēriōn ton tropon diapherontes, nyni dia tēs tou sōtēros hēmōn entheou dynameōs metablēthentes kai hōsper ex heterōn heteroi gegonotes, logous aretēs kai sōphrosynēs paideumata syniontes eis ta koina didaskaleia, manthanousin? hōs tēn anōtatō philosophian, tēn mēdʼ emblepein akolastois ophthalmois, mēde mechri logōn adiaphorein, mēde ta koina kai tois pasi synēthē diaprattesthai parai- nousan ou monon andras, alla kai gynaikas, penē- tas te kai plousious, logious te kai idiōtas, mechri kai paidōn kai andrapodōn, en tais kata polin kai katʼ agrous diatribais paideuesthai, manthanein te alēthē tropon, kathʼ hon ton epi pantōn prosēkei theon sebein kai therapeuein en panti topǭ, kata tēn phēsasan prophēteian kai proskynēsousin autǭ hekastos ek tou topou autou.”

And those who a little before wallowed in marriages with mothers and unions with daughters, in mutual corruption and every kind of bloodshed, who differed in nothing from savage beasts in their ways, now, changed by the divine power of our Savior and become, as it were, different people, gather in the common schools and learn words of virtue and lessons of self-control. They learn the highest philosophy, which urges them not even to look with licentious eyes, not to be careless even in words, and not to do the common things everyone does; and not only men but women too, poor and rich, learned and unlearned, even children and slaves, are taught in their gatherings in city and countryside, and learn the true way in which it is fitting to revere and serve the God over all in every place, according to the prophecy that said, “And they shall worship him, each from his own place.”

Zeph 2:11 (quotation, high confidence) · Matt 5:28 (echo, medium confidence)

Notes and citation

Summary: Converted nations, once savage, now learn virtue and self-control in the churches, rich and poor, women, children, and slaves alike.

Zeph 2:11. The “common schools” are the Christian assemblies.

Notes on the original text

Digital text corrected (OCR σ for δ): δισασκαλεῖα → διδασκαλεῖα.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.56 (Dindorf 3:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-56). (abbreviation not yet checked)

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1.6.57Dindorf 3:46

Προσκυνεῖ δῆτα οὖν πᾶς τῷ ἐπὶ πάντων θεῷ βάρβαρος καὶ Ἕλλην, οὐ τρέχων ἐπὶ Ἱεροσόλυμα, οὐδʼ αἵμασι καὶ θυσίαις ἀφοσιούμενος, οἴκοθεν δὲ καὶ ἐφʼ ἑαυτῷ μένων, καὶ πνεύματι καὶ ἀληθείᾳ τὴν ἄναιμον καὶ καθαρὰν ἀποδιδοὺς αὐτῷ λατρείαν.

Proskynei dēta oun pas tǭ epi pantōn theǭ barbaros kai Hellēn, ou trechōn epi Hierosolyma, oudʼ haimasi kai thysiais aphosioumenos, oikothen de kai ephʼ heautǭ menōn, kai pneumati kai alētheią tēn anaimon kai katharan apodidous autǭ latreian.

Every barbarian and Greek, then, worships the God over all, not running to Jerusalem, nor discharging his duty with blood and sacrifices, but staying at home and by himself, and rendering to him in spirit and truth the bloodless and pure worship.

John 4:23–24 (allusion, high confidence)

Notes and citation

Summary: All nations now worship God at home in spirit and truth with bloodless worship.

John 4:23–24.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 1.6.57 (Dindorf 3:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-57). (abbreviation not yet checked)

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1.6.58Dindorf 3:46

καὶ αὕτη γε ἦν ἡ καινὴ διαθήκη, οὐ κατὰ τὴν πα- λαιὰν τυγχάνουσα· παλαιὰν δὲ μή τοι νομίσῃς λέγε- σθαι τὴν τῶν πρὸ Μώσεως θεοφιλῶν ἀνδρῶν, ἀλλὰ τὴν ὑπὸ Μώσεως αὐτοῦ τῷ Ἰουδαίων ἔθνει νενομο- θετημένην.

kai hautē ge ēn hē kainē diathēkē, ou kata tēn pa- laian tynchanousa; palaian de mē toi nomisę̄s lege- sthai tēn tōn pro Mōseōs theophilōn andrōn, alla tēn hypo Mōseōs autou tǭ Ioudaiōn ethnei nenomo- thetēmenēn.

And this was the new covenant, not like the old. But do not think that “old” refers to the covenant of the God-beloved men before Moses; it refers to the one legislated by Moses himself for the Jewish nation.

Notes and citation

Summary: The “old covenant” means the Mosaic covenant, not the patriarchs’ piety.

Cite (SBL): Eusebius, Dem. ev. 1.6.58 (Dindorf 3:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-58). (abbreviation not yet checked)

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1.6.59Dindorf 3:46

ἐπιφέρει γοῦν ὁ λόγος διασαφῶν τίνα ἔφησεν εἶναι τὴν παλαιὰν, ᾗ μηδὲν ὅμοιον σχή- σειν διδάσκει τὴν καινὴν λέγων “ διαθήσομαι διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐ- τῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου.”

epipherei goun ho logos diasaphōn tina ephēsen einai tēn palaian, hę̄ mēden homoion schē- sein didaskei tēn kainēn legōn “ diathēsomai diathēkēn kainēn, ou kata tēn diathēkēn hēn diethemēn tois patrasin, en hēmerą epilabomenou mou tēs cheiros au- tōn exagagein autous ek gēs Aigyptou.”

The passage, at any rate, goes on to make clear which one it called old, to which it teaches that the new will bear no resemblance, saying: “I will make a new covenant, not according to the covenant which I made with the fathers in the day when I took them by the hand to lead them out of the land of Egypt.”

Jer 31:31–32 (38:31-Jer LXX) (quotation, high confidence)

Notes and citation

Summary: Jeremiah specifies that the old covenant is the one made at the exodus.

Jer 31:31–32 (38:31–32 LXX).

Cite (SBL): Eusebius, Dem. ev. 1.6.59 (Dindorf 3:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-59). (abbreviation not yet checked)

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1.6.60Dindorf 3:46–47

Οὐ κατὰ ταύτην γοῦν φησιν τὴν ὑπὸ Μώσεως νενομοθετημένην ’ αὕτη γὰρ ἦν κατὰ τὴν ἔξοδον τὴν ἀπʼ Αἰγύπτου τοῖς Ἰουδαίοις παραδοθεῖσα. ἔδοξεν ἂν οὖν ἐναντίαν εἰσάγειν τὴν καινὴν διαθήκην τοῦ τρόπου τῆς θεοσεβείας τῶν ἀμφὶ τὸν ‘ Αβραὰμ θεοφιλῶν, εἰ μὴ ἀκριβῶς ἐπεσημήνατο φήσας “ οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν κατʼ ἐκεῖνο καιροῦ, καθʼ ὃν ἐξήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου.”

Ou kata tautēn goun phēsin tēn hypo Mōseōs nenomothetēmenēn ’ hautē gar ēn kata tēn exodon tēn apʼ Aigyptou tois Ioudaiois paradotheisa. edoxen an oun enantian eisagein tēn kainēn diathēkēn tou tropou tēs theosebeias tōn amphi ton ‘ Abraam theophilōn, ei mē akribōs epesēmēnato phēsas “ ou kata tēn diathēkēn hēn diethemēn tois patrasin autōn katʼ ekeino kairou, kathʼ hon exēgagon autous ek gēs Aigyptou.”

Not according to this one, then, he says, the one legislated by Moses; for this was handed down to the Jews at the exodus from Egypt. He might have seemed to introduce the new covenant as contrary to the manner of piety of the God-beloved men around Abraham, had he not marked it precisely, saying: “not according to the covenant which I made with their fathers at that time, when I led them out of the land of Egypt.”

Jer 31:32 (38:32 LXX) (quotation, high confidence)

Notes and citation

Summary: The prophecy distinguishes the new covenant from the Sinai covenant, not from Abraham’s piety.

Jer 31:32 (38:32 LXX), paraphrased.

Cite (SBL): Eusebius, Dem. ev. 1.6.60 (Dindorf 3:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-60). (abbreviation not yet checked)

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1.6.61Dindorf 3:47

Οὐ κατὰ τὴν ὑπὸ Μώσεως ἄρα ἐπὶ τῆς ἐξόδου καὶ ἐπὶ τῆς κατὰ τὴν ἔρημον διατριβῆς νενομο- θετημένην ἔσεσθαι τὴν καινὴν ἐθέσπιζεν, ἀλλὰ κατʼ ἐκείνην δηλαδὴ τὴν πρόπαλαι πολιτευσαμένην, διʼ ἧς κατορθώσαντες ἀνεφάνησαν οἶ πρὸ Μώσεως.

Ou kata tēn hypo Mōseōs ara epi tēs exodou kai epi tēs kata tēn erēmon diatribēs nenomo- thetēmenēn esesthai tēn kainēn ethespizen, alla katʼ ekeinēn dēladē tēn propalai politeusamenēn, diʼ hēs katorthōsantes anephanēsan oi pro Mōseōs.

So he prophesied that the new covenant would not be according to the one legislated by Moses at the exodus and during the stay in the desert, but clearly according to that one lived long before, through which those before Moses were shown to have succeeded.

Notes and citation

Summary: The new covenant follows the patriarchs’ way, not Moses’.

Cite (SBL): Eusebius, Dem. ev. 1.6.61 (Dindorf 3:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-61). (abbreviation not yet checked)

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1.6.62Dindorf 3:47

διʼ ἃ δὴ λοιπὸν ἤδη θαρρῶν τὰς τῶν θεοσεβεῖν ἐπαγγελλομένων προαιρέσεις μὴ ἐπὶ δύο, ἀλλὰ τρία διαιροῦ τάγματα, τό τε τῶν παντελῶς εἰδωλολατρῶν, τῶν δὴ ἐπὶ τὴν πολύθεον πλάνην, καὶ τὸ τῶν ἐκ περιτομῆς διὰ Μώσεως ἐπὶ τὸν πρῶτον ἀνεληλυθότων τῆς εὐσεβείας βαθμὸν, καὶ τρίτον τὸ τῶν ἐπαναβεβηκότων διὰ τῆς εὐαγγελικῆς διδα- σκαλίας, ὃ καὶ τῶν δυεῖν μέσον παρεμβαλὼν μηκέθʼ ἡγοῦ τοὺς ἀπὸ Ἰουδαίων ἀφισταμένους πάντως δεῖν ἐφʼ Ἑλληνισμὸν ἐκπίπτειν, μηδὲ τοὺς ἐξ Ἑλλήνων ἀναχωροῦντας ἐξ ἀνάγκης χρῆναι Ἰουδαίους ἔσεσθαι, τὸν δὲ μέσον ἑλὼν τὸν τρίτον εὑρήσεις ἄνω που ἑστῶτα, καὶ ὥσπερ ἐφʼ ὑψηλοτάτης ἀκρωρείας ἀναβεβηκότα, ἑκατέρωθεν δὲ κάτω τοὺς λοιποὺς ἀπολε- λοιπότα.

diʼ ha dē loipon ēdē tharrōn tas tōn theosebein epangellomenōn proaireseis mē epi dyo, alla tria diairou tagmata, to te tōn pantelōs eidōlolatrōn, tōn dē epi tēn polytheon planēn, kai to tōn ek peritomēs dia Mōseōs epi ton prōton anelēlythotōn tēs eusebeias bathmon, kai triton to tōn epanabebēkotōn dia tēs euangelikēs dida- skalias, ho kai tōn dyein meson parembalōn mēkethʼ hēgou tous apo Ioudaiōn aphistamenous pantōs dein ephʼ Hellēnismon ekpiptein, mēde tous ex Hellēnōn anachōrountas ex anankēs chrēnai Ioudaious esesthai, ton de meson helōn ton triton heurēseis anō pou hestōta, kai hōsper ephʼ hypsēlotatēs akrōreias anabebēkota, hekaterōthen de katō tous loipous apole- loipota.

For these reasons, then, confidently divide the choices of those who profess to worship God not into two but into three orders: that of the out-and-out idolaters, who worship idols in the error of many gods; that of those of the circumcision who through Moses have climbed to the first step of piety; and third, that of those who have climbed higher through the gospel teaching. Placing this between the two, no longer think that those who leave the Jews must altogether fall into Hellenism, nor that those who withdraw from the Greeks must of necessity become Jews. Taking the middle, the third, you will find it standing somewhere above, as if it had climbed a very high summit, leaving the others below on either side.

Notes and citation

Summary: There are three orders of religion: idolatry, Mosaic Judaism, and the gospel, which stands above both.

Notes on the original text

Digital text corrected (word repeated in the digital text): πολύθεον πλάνην εἰδωλολατρῶν → πολύθεον πλάνην.

Cite (SBL): Eusebius, Dem. ev. 1.6.62 (Dindorf 3:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-62). (abbreviation not yet checked)

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1.6.63Dindorf 3:47–48

Ἑλλήνων μὲν γὰρ ἐκπέφευγε τὴν ἂθεον καὶ πολυπλανῆ δεισιδαιμονίαν καὶ τὰς ἀνειμένας πορνείας τε καὶ ἀκοσμίας, Ἰουδαίων δὲ ὡσαύτως τὴν ὑπὸ Μώσεως ἀτελῆ καἲ οἷα νηπίοις καὶ ἀσθενέσι κατάλ- ληλον ἐθελοθρησκείαν. τὸν οἰκεῖον δὲ ἄνωθεν οὐ μόνον Ἰουδαίοις, ἀλλὰ καὶ Ἓλλησι καὶ βαρβάροις καὶ τοῖς ὑφʼ ἡλίῳ πᾶσιν ἔθνεσιν ἐπιβοώμενος νόμον, ὅρα τί φησίν·

Hellēnōn men gar ekpepheuge tēn atheon kai polyplanē deisidaimonian kai tas aneimenas porneias te kai akosmias, Ioudaiōn de hōsautōs tēn hypo Mōseōs atelē kai hoia nēpiois kai asthenesi katal- lēlon ethelothrēskeian. ton oikeion de anōthen ou monon Ioudaiois, alla kai Hellēsi kai barbarois kai tois hyphʼ hēliǭ pasin ethnesin epiboōmenos nomon, hora ti phēsin;

For it has escaped the godless and much-erring superstition of the Greeks, with their unrestrained sexual immorality and disorder; and likewise the self-chosen worship of the Jews given by Moses, imperfect and suited as it were to infants and the weak. And proclaiming its own law, which from the beginning belongs not only to Jews but also to Greeks and barbarians and all the nations under the sun, see what it says:

Notes and citation

Summary: The gospel order has escaped both pagan superstition and the imperfect Mosaic worship, and proclaims a law for all nations.

The following sections (1.6.64–73) are a speech Eusebius places in the mouth of the gospel teaching, i.e. Christ.

Notes on the original text

Digital text corrected (OCR misreading with syllable repeated across a line break): πορωείας νείας → πορνείας.

Cite (SBL): Eusebius, Dem. ev. 1.6.63 (Dindorf 3:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-63). (abbreviation not yet checked)

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1.6.64Dindorf 3:48

ὠ ἄνθρωπε, καὶ σύμπαν τὸ θνητῶν γένος, ὁ μὲν δὴ Μώσεως νόμος ἀφʼ ἑνὸς γένους ἀν- θρώπων ἀρξάμενος πρῶτον ἁπάντων τὸ Ἰουδαίων γένος, τῆς πρὸς τοὺς θεοφιλεῖς προπάτορας αὐτῶν ἐπαγγελίας ἕνεκεν, ἐπὶ τὴν τοῦ ἑνὸς θεοῦ γνῶσιν ἀνεκαλεῖτο, τῆς πικρᾶς τῶν δαιμόνων δουλείας τοὺ ’ς ὑπακούοντας ἀπαλλάττων ’ ἐγὼ δὲ πᾶσιν ἀνθρώποις καὶ τοῖς καθʼ ὅλης τῆς οἰκουμένης ἔθνεσι τὴν ἐπαναβεβηκυῖαν τοῦ θεοῦ γνῶσιν καὶ εὐσέβειαν προαγγέλλων, κατὰ τοὺς ἀμφὶ τὸν Ἀβραὰμ καὶ τοὺς ἔτι παλαιτέρους πρὸ μωσέως χρόνων βιοῦν παραινῶ, ἐν οἷς ἐξ ἀλλοδαπῶν ἐθνῶν πλείους ἐπʼ εὐσεβείᾳ μνημονεύονται διαλάμψαντες.

ō anthrōpe, kai sympan to thnētōn genos, ho men dē Mōseōs nomos aphʼ henos genous an- thrōpōn arxamenos prōton hapantōn to Ioudaiōn genos, tēs pros tous theophileis propatoras autōn epangelias heneken, epi tēn tou henos theou gnōsin anekaleito, tēs pikras tōn daimonōn douleias tou ’s hypakouontas apallattōn ’ egō de pasin anthrōpois kai tois kathʼ holēs tēs oikoumenēs ethnesi tēn epanabebēkuian tou theou gnōsin kai eusebeian proangellōn, kata tous amphi ton Abraam kai tous eti palaiterous pro mōseōs chronōn bioun parainō, en hois ex allodapōn ethnōn pleious epʼ eusebeią mnēmoneuontai dialampsantes.

“O man, and the whole race of mortals: the law of Moses, beginning from one race of men, called first of all the Jewish race to the knowledge of the one God, because of the promise to their God-beloved forefathers, freeing those who obeyed from the bitter slavery of demons. But I, announcing to all people and to the nations throughout the whole world a higher knowledge of God and piety, urge you to live like those around Abraham, and those still older, before the times of Moses, among whom many from foreign nations are remembered as having shone in piety.

Notes and citation

Summary: Christ’s word calls all people to the higher piety of Abraham, beyond the Mosaic law given to one race.

Cite (SBL): Eusebius, Dem. ev. 1.6.64 (Dindorf 3:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-64). (abbreviation not yet checked)

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1.6.65Dindorf 3:48

καὶ πάλιν· ὁ μὲν Μώσεως νόμος ἐφʼ ἕνα τινὰ τῆς γῆς ἀφωρισμένον τόπον τοὺς εὐσεβεῖν προῃρημένους σπεύδειν πανταχόθεν παρεκελεύετο, ἐγὼ δὲ τοῖς πᾶσιν ἀνεὶς τὴν ἐλευθερίαν, οὐκ ἐν γω- νίᾳ γῆς, οὐδʼ ἐν ὄρεσιν, ἤ τισι χειροποιήτοις ναοῖς ζητεῖν τὸν ἐπὶ πάντων θεὸν, οἴκοθεν δὲ ἕκαστον σέβειν αὐτὸν καὶ προσκυνεῖν παιδεύω.

kai palin; ho men Mōseōs nomos ephʼ hena tina tēs gēs aphōrismenon topon tous eusebein proę̄rēmenous speudein pantachothen parekeleueto, egō de tois pasin aneis tēn eleutherian, ouk en gō- nią gēs, oudʼ en oresin, ē tisi cheiropoiētois naois zētein ton epi pantōn theon, oikothen de hekaston sebein auton kai proskynein paideuō.

And again: the law of Moses ordered those who chose to be pious to hasten from everywhere to one designated place on earth; but I, granting freedom to all, teach them to seek the God over all not in a corner of the earth, nor on mountains, nor in temples made with hands, but that each should revere and worship him at home.

John 4:21 (allusion, high confidence) · Acts 17:24 (echo, medium confidence)

Notes and citation

Summary: The gospel frees worship from a single place.

John 4:21; Acts 17:24.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 1.6.65 (Dindorf 3:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-65). (abbreviation not yet checked)

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1.6.66Dindorf 3:48

καὶ πάλιν ’ ὁ μὲν παλαιὸς νόμος θυσίαις ταῖς διὰ ζῴων σφαγαῖς λιβανωτοῦ τε καὶ πυρὸς καί τινων ἂλλων ὁμοιοτρόπων τοῦ σώματος καθαρμῶν θρησκεύειν τὸν ἐπὶ πάντων θεὸν παρεκελεύετο, ἐγὼ δὲ τὰ ψυχῆς παραδιδοὺς ὂργια διανοίᾳ καθαρωτάτῃ καὶ νῷ διαυγεῖ, ἐν σωφροσύνῃ καὶ τῷ κατʼ ἀρετὴν βίῳ, δόγμασί τε ὀρθοῖς καὶ εὐσεβέσι τὸ θεῖον γεραίρειν προστάττω.

kai palin ’ ho men palaios nomos thysiais tais dia zǭōn sphagais libanōtou te kai pyros kai tinōn allōn homoiotropōn tou sōmatos katharmōn thrēskeuein ton epi pantōn theon parekeleueto, egō de ta psychēs paradidous orgia dianoią katharōtatę̄ kai nǭ diaugei, en sōphrosynę̄ kai tǭ katʼ aretēn biǭ, dogmasi te orthois kai eusebesi to theion gerairein prostattō.

And again: the old law ordered that the God over all be worshiped with sacrifices by the slaughter of animals, with frankincense and fire and certain other similar purifications of the body; but I, handing down the rites of the soul, command that the Divine be honored with a most pure understanding and clear mind, in self-control and a virtuous life, and with right and pious doctrines.

Notes and citation

Summary: The old law prescribed animal sacrifice; the gospel teaches worship of the mind and virtuous life.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.66 (Dindorf 3:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-66). (abbreviation not yet checked)

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1.6.67Dindorf 3:48–49

καὶ πάλιν· Μώσης μὲν ὡς ἂν μιαιφόνοις οὖσι τοῖς τότε μὴ φονεύειν παρῄνει, ἐγὼ δὲ τοῖς ἐν τούτῳ προπαιδαγωγηθεῖσι καὶ τὴν πρώτην ἐντολὴν κατωρθωκόσι νομοθετῶ τὴν τελειοτέραν, μηδʼ ὀργῆς ἐνέχεσθαι πάθει προστάττων. καὶ αὖθις· ὁ μὲν Μωσῆς μοιχοῖς καὶ ἀκολάστοις διετάττετο τὸ μὴ μοιχεύειν, μηδὲ ἀρσενοκοιτεῖν, μηδὲ τὰς παρὰ φύσιν ἡδονὰς διώκειν, θάνατον τὴν τιμωρίαν τοῖς παραβαίνουσιν ἐπάγων, ἐγὼ δὲ μηδʼ ἐμβλέπειν γυναῖκα μετʼ ἐπιθυμίας ἀκολάστου τοὺς ἐμοὺς βούλομαι.

kai palin; Mōsēs men hōs an miaiphonois ousi tois tote mē phoneuein parę̄nei, egō de tois en toutǭ propaidagōgētheisi kai tēn prōtēn entolēn katōrthōkosi nomothetō tēn teleioteran, mēdʼ orgēs enechesthai pathei prostattōn. kai authis; ho men Mōsēs moichois kai akolastois dietatteto to mē moicheuein, mēde arsenokoitein, mēde tas para physin hēdonas diōkein, thanaton tēn timōrian tois parabainousin epagōn, egō de mēdʼ emblepein gynaika metʼ epithymias akolastou tous emous boulomai.

And again: Moses urged the people of that time, as murderers, not to kill; but to those trained beforehand in this and who have achieved the first commandment I legislate the more perfect one, commanding them not even to be held by the passion of anger. And again: Moses enjoined adulterers and the licentious not to commit adultery, nor to lie with males, nor to pursue pleasures contrary to nature, imposing death as the penalty on transgressors; but I want my own not even to look at a woman with licentious desire.

Exod 20:13–14 (allusion, high confidence) · Lev 20:13 (allusion, high confidence) · Matt 5:21–22 (allusion, high confidence) · Matt 5:27–28 (allusion, high confidence)

Notes and citation

Summary: Moses forbade murder and adultery; Christ forbids even anger and lustful looking.

Exod 20:13–14; Lev 20:13; Matt 5:21–22, 27–28.

Notes on the original text

Digital text corrected (OCR ε for α; OCR ω for ν): ὁ μὲω Μωσῆς → ὁ μὲν Μωσῆς; ἀκολέστου → ἀκολάστου.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.67 (Dindorf 3:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-67). (abbreviation not yet checked)

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1.6.68Dindorf 3:49

καὶ πάλιν· ὁ μὲν ἔλεγεν “ οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ θεῷ τοὺς ὅρκους σου ’ ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως, ἀλλʼ ἔσται ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.’

kai palin; ho men elegen “ ouk epiorkēseis, apodōseis de tǭ theǭ tous horkous sou ’ egō de legō hymin mē omosai holōs, allʼ estai ho logos hymōn nai nai, ou ou; to de perisson toutōn ek tou ponērou estin.’

And again: he said, “You shall not swear falsely, but shall perform your oaths to God”; but I say to you, do not swear at all, but let your word be yes, yes, no, no; anything more than these comes from the evil one.

Matt 5:33–37 (quotation, high confidence)

Notes and citation

Summary: Moses forbade false oaths; Christ forbids oaths altogether.

Matt 5:33–37.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.68 (Dindorf 3:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-68). (abbreviation not yet checked)

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1.6.69Dindorf 3:49

καὶ πάλιν· ὁ μὲν τοὺς ἀδικοῦντας ἀμύνασθαι καὶ ἀνταδικεῖν παρεκελεύετο λέγων, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος, ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ, ἀλλʼ ὅστις σε ῥαπίσει ἐπὶ τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην·

kai palin; ho men tous adikountas amynasthai kai antadikein parekeleueto legōn, ophthalmon anti ophthalmou kai odonta anti odontos, egō de legō hymin mē antistēnai tǭ ponērǭ, allʼ hostis se rhapisei epi tēn dexian siagona sou, strepson autǭ kai tēn allēn;

And again: he ordered them to retaliate against wrongdoers and to wrong them in return, saying, an eye for an eye and a tooth for a tooth; but I say to you, do not resist the evil person, but whoever strikes you on your right cheek, turn to him the other also;

Exod 21:24 (quotation, high confidence) · Matt 5:38–39 (quotation, high confidence)

Notes and citation

Summary: Moses allowed retaliation; Christ forbids it.

Exod 21:24; Matt 5:38–39.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.69 (Dindorf 3:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-69). (abbreviation not yet checked)

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1.6.70Dindorf 3:49

καὶ τῷ θέ- λοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον.

kai tǭ the- lonti soi krithēnai kai ton chitōna sou labein, aphes autǭ kai to himation.

and to the one who wants to go to law with you and take your tunic, let him have your cloak as well.

Matt 5:40 (quotation, high confidence)

Notes and citation

Summary: Yield even your cloak to one who sues you.

Matt 5:40.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.70 (Dindorf 3:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-70). (abbreviation not yet checked)

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1.6.71Dindorf 3:49

καὶ πάλιν· ὁ μὲν παρῄνει τὸν μὲν φίλον ἀγαπᾶν, μισεῖν δὲ τοὺς ἐχθροὺς, ἐγὼ δὲ καθʼ ὑπερβολὴν φιλανθρωπίας καὶ ἀνεξικακίας ἀγαπᾶν τοὺς ἐχθροὺς ὑμῶν νομοθετῶ, καὶ προσεύ- χεσθαι ὑπὲρ τῶν διωκόντων, ὃπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅστις τὸν ἥλιον ἀνα- τέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δι- καίους καὶ ἀδίκους.

kai palin; ho men parę̄nei ton men philon agapan, misein de tous echthrous, egō de kathʼ hyperbolēn philanthrōpias kai anexikakias agapan tous echthrous hymōn nomothetō, kai proseu- chesthai hyper tōn diōkontōn, hopōs genēsthe huioi tou patros hymōn tou en ouranois, hostis ton hēlion ana- tellei epi ponērous kai agathous kai brechei epi di- kaious kai adikous.

And again: he urged them to love their friend but hate their enemies; but I, in an abundance of love for mankind and forbearance, legislate that you love your enemies and pray for those who persecute you, so that you may become sons of your Father in heaven, who makes the sun rise on the evil and the good and sends rain on the just and the unjust.

Matt 5:43–45 (quotation, high confidence)

Notes and citation

Summary: Christ commands love of enemies and prayer for persecutors.

Matt 5:43–45.

Topics: Ethics, Prayer

Cite (SBL): Eusebius, Dem. ev. 1.6.71 (Dindorf 3:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-71). (abbreviation not yet checked)

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1.6.72Dindorf 3:49

καὶ ἐπὶ τούτοις ὁ μὲν πρὸς τὴν τῶν πολλῶν σκληρίαν ἡρμόζετο καὶ τοῖς ἐμπαθέσι κατάλληλα διετάττετο, ἐξηλλαγμένον καὶ ὑπο- βεβηκότα παρὰ τὸν παλαιὸν τρόπον παραδιδοὺς εὐσεβείας· ἐγὼ δὲ ἐπὶ τὸν τῶν πρόπαλαι θεοφιλῶν ἀνδρῶν εὐσεβῆ καὶ θεοφιλῆ βίον ἀνακαλοῦμαι τοὺς πάντας.

kai epi toutois ho men pros tēn tōn pollōn sklērian hērmozeto kai tois empathesi katallēla dietatteto, exēllagmenon kai hypo- bebēkota para ton palaion tropon paradidous eusebeias; egō de epi ton tōn propalai theophilōn andrōn eusebē kai theophilē bion anakaloumai tous pantas.

And besides these, he adapted himself to the hardness of the many and gave ordinances suited to the passionate, handing down a way of piety altered from and lower than the ancient one; but I call all back to the pious and God-beloved life of the God-beloved men of long ago.

Matt 19:8 (echo, medium confidence)

Notes and citation

Summary: Moses accommodated hardness of heart; Christ restores the ancient piety.

Cf. Matt 19:8.

Cite (SBL): Eusebius, Dem. ev. 1.6.72 (Dindorf 3:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-72). (abbreviation not yet checked)

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1.6.73Dindorf 3:49–50

καὶ ἐφʼ ἅπασιν ὁ μὲν γῆν ῥέουσαν γάλα καὶ μέλι οἶα νηπίοις ἐπηγγέλλετο ’ ἐγώ δὲ βασιλείαν οὐρανῶν τοῖς οἵοις τε χωρεῖν προξενῶ.

kai ephʼ hapasin ho men gēn rheousan gala kai meli oia nēpiois epēngelleto ’ egō de basileian ouranōn tois hoiois te chōrein proxenō.

And on top of all, he promised, as to infants, a land flowing with milk and honey; but I procure the kingdom of heaven for those able to receive it.”

Exod 3:8 (allusion, high confidence) · Matt 19:12 (echo, low confidence)

Notes and citation

Summary: Moses promised a land; Christ offers the kingdom of heaven.

Exod 3:8; “those able to receive it”: cf. Matt 19:12.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 1.6.73 (Dindorf 3:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-73). (abbreviation not yet checked)

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1.6.74Dindorf 3:50

Ταῦτα καὶ τὰ τοιαῦτα ὁ τῆς καινῆς διαθήκης λόγος διὰ τῆς Χριστοῦ διδασκαλίας πᾶσι κατήγγειλε τοῖς ἔθνεσιν. καὶ ταῦτα ἦν ἃ τοῖς αὐτοῦ μαθηταῖς ὁ Χριστὸς τοῦ θεοῦ πᾶσιν τοῖς ἔθνεσι καταγγέλλειν παρῄνει, φήσας “ πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνε- τειλάμην ὑμῖν. ”

Tauta kai ta toiauta ho tēs kainēs diathēkēs logos dia tēs Christou didaskalias pasi katēngeile tois ethnesin. kai tauta ēn ha tois autou mathētais ho Christos tou theou pasin tois ethnesi katangellein parę̄nei, phēsas “ poreuthentes mathēteusate panta ta ethnē, didaskontes autous tērein panta hosa ene- teilamēn hymin. ”

These and similar things the word of the new covenant proclaimed to all the nations through the teaching of Christ. And these were the things the Christ of God urged his disciples to proclaim to all the nations, 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: These teachings are what Christ commanded his disciples to proclaim to all nations.

Matt 28:19–20.

Cite (SBL): Eusebius, Dem. ev. 1.6.74 (Dindorf 3:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-74). (abbreviation not yet checked)

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1.6.75Dindorf 3:50

ἃ καὶ πᾶσιν ἀνθρώποις Ἓλλησί τε καὶ βαρβάροις φυλάττειν παραδιδοὺς σαφῶς τί ποτέ ἐστιν ὁ Χριστιανισμὸς ἐξέφηνεν, τίνες θʼ ἡμεῖς καὶ ὁποῖος ὁ τῶν τοιῶνδε λόγων τε καὶ μαθημάτων διδάσκαλος, αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, ὁ τὴν καινὴν ταύτην καὶ πανά- ρετον πολιτείαν καθʼ ὅλου τοῦ κόσμου συστησάμενος, ὥστε τοιαῦτα μανθάνειν καὶ φιλοσοφεῖν μὴ μόνον ἄνδρας, ἀλλὰ καὶ γυναῖκας, πλουσίους τε καὶ πένητας καὶ δούλους ἅμα δεσπόταις.

ha kai pasin anthrōpois Hellēsi te kai barbarois phylattein paradidous saphōs ti pote estin ho Christianismos exephēnen, tines thʼ hēmeis kai hopoios ho tōn toiōnde logōn te kai mathēmatōn didaskalos, autos ho sōtēr kai kyrios hēmōn Iēsous ho Christos tou theou, ho tēn kainēn tautēn kai pana- reton politeian kathʼ holou tou kosmou systēsamenos, hōste toiauta manthanein kai philosophein mē monon andras, alla kai gynaikas, plousious te kai penētas kai doulous hama despotais.

By handing these down to all people, Greeks and barbarians, to keep, he clearly showed what Christianity is, who we are, and what sort of teacher of such words and lessons we have: our Savior and Lord Jesus himself, the Christ of God, who established this new and all-virtuous way of life throughout the whole world, so that not only men but also women, rich and poor, and slaves together with masters learn such things and live as philosophers.

Notes and citation

Summary: Christ established a new way of life that people of every condition learn and practice.

Cite (SBL): Eusebius, Dem. ev. 1.6.75 (Dindorf 3:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-75). (abbreviation not yet checked)

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1.6.76Dindorf 3:50–51

καὶ μὴν ὁ τῆς καινῆς ταύτης νομοθεσίας εἰσαγωγεὺς τὰ πάντα κατὰ τὸν Μώσεως νόμον εἰσῆκται πεπολιτευμένος· ὃ καὶ αὐτὸ θαυμάζειν ἄξιον, ὅτι δὴ νέας πολιτείας νομοθέτης μέλλων καταστήσεσθαι, τῆς κατὰ τὸ εὐαγγέλιον αὐτοῦ καινῆς διαθήκης, οὐχ ὡς ἐχθρὰ καὶ ἐναντία τὰ Μώσεως παρῃτήσατο· ἢ γὰρ ἂν ἐνομίσθη τὰ πολέμια Μωσεῖ διατάττεσθαι, οὕτω τε ἂν καὶ παρέσχεν τῆς κατὰ Μώσεως καὶ τῶν προφητῶν τοῖς ἀθέοις αἱρεσιώταις πλείστης δυσφημίας ὑπόθεσιν, τοῖς τε ἐκ περιτομῆς εὔλογον τῆς κατʼ αὐτοῦ συσκευῆς αἰτίαν, οἱ δὴ ὡς παραβάτῃ καὶ ἀποστάτῃ τοῦ νόμου τὴν πρὸς θάνατον ἐπιβουλὴν αὐτῷ συνεσκευάσαντο.

kai mēn ho tēs kainēs tautēs nomothesias eisagōgeus ta panta kata ton Mōseōs nomon eisēktai pepoliteumenos; ho kai auto thaumazein axion, hoti dē neas politeias nomothetēs mellōn katastēsesthai, tēs kata to euangelion autou kainēs diathēkēs, ouch hōs echthra kai enantia ta Mōseōs parę̄tēsato; ē gar an enomisthē ta polemia Mōsei diatattesthai, houtō te an kai pareschen tēs kata Mōseōs kai tōn prophētōn tois atheois hairesiōtais pleistēs dysphēmias hypothesin, tois te ek peritomēs eulogon tēs katʼ autou syskeuēs aitian, hoi dē hōs parabatę̄ kai apostatę̄ tou nomou tēn pros thanaton epiboulēn autǭ syneskeuasanto.

And yet the introducer of this new legislation is recorded to have lived in all things according to the law of Moses. This itself is worthy of wonder: that, being about to establish himself as lawgiver of a new way of life, the new covenant according to his gospel, he did not reject the things of Moses as hostile and contrary. Otherwise he would have been thought to be ordaining things at war with Moses, and so he would have given the godless heretics a pretext for the greatest slander against Moses and the prophets, and those of the circumcision a plausible cause for their plot against him, who in fact contrived the plot to kill him as a transgressor and apostate from the law.

Notes and citation

Summary: Christ himself kept the law of Moses, so as not to seem hostile to it or give heretics a pretext.

The “godless heretics” are presumably Marcionites and similar groups who rejected Moses and the prophets.

Notes on the original text

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

Topics: Heresy

Cite (SBL): Eusebius, Dem. ev. 1.6.76 (Dindorf 3:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-6-76). (abbreviation not yet checked)

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preface 1, chapter 7

1.7.1Dindorf 3:51

Νυνὶ δὲ πάντα κατὰ τὸν Μώσεως νόμον πεπολιτευμένος τοῖς ἀποστόλοις αὐτοῦ κέχρηται διακόνοις τῆς καινῆς αὐτοῦ νομοθεσίας, ὁμοῦ μὲν καὶ τὰ Μώσεως οὐκ ἀλλότρια οὐδʼ ἐχθρὰ τῆς οἰκείας θεοσεβείας ἡγεῖσθαι δεῖν διδάξας, ὁμοῦ δὲ καὶ αὐθέντης καὶ εἰσηγητὴς νέας καὶ σωτηρίου πᾶσιν ἀνθρώποις καταστὰς νομοθεσίας, ὡς μηδαμῶς εἰς τὰ Μωσεῖ δοκοῦντα παρανομῆσαι αὐτὸν, τέλος δʼ ἐκείνοις ἐπιθεῖναι πρότερον, καὶ πληρωτὴν αὐτῶν γενέσθαι, καὶ οὕτως περὶ τὴν αὐθεντίαν τοῦ κατὰ τὸ εὐαγγέλιον νόμου παρεληλυθέναι. καὶ τοῦτον ἀκουστέον αὐτοῦ λέγοντος τὸν τρόπον “ οὐκ ἦλθον καταλῦσαι τὸν νόμον,, ἀλλὰ πληρῶσαι.”

Nyni de panta kata ton Mōseōs nomon pepoliteumenos tois apostolois autou kechrētai diakonois tēs kainēs autou nomothesias, homou men kai ta Mōseōs ouk allotria oudʼ echthra tēs oikeias theosebeias hēgeisthai dein didaxas, homou de kai authentēs kai eisēgētēs neas kai sōtēriou pasin anthrōpois katastas nomothesias, hōs mēdamōs eis ta Mōsei dokounta paranomēsai auton, telos dʼ ekeinois epitheinai proteron, kai plērōtēn autōn genesthai, kai houtōs peri tēn authentian tou kata to euangelion nomou parelēlythenai. kai touton akousteon autou legontos ton tropon “ ouk ēlthon katalysai ton nomon,, alla plērōsai.”

As it is, having lived in all things according to the law of Moses, he used his apostles as ministers of his new legislation. At once he taught that the things of Moses must not be considered foreign or hostile to his own worship of God, and at the same time he became the author and introducer of a new and saving legislation for all people. So he in no way transgressed what Moses had decided, but first brought those things to their end and became their fulfiller, and so passed on to the authority of the law according to the gospel. And we must hear him saying this in this way: “I did not come to abolish the law, but to fulfill it.”

Matt 5:17 (quotation, high confidence)

Notes and citation

Summary: Christ kept and fulfilled the Mosaic law before instituting the gospel law.

Matt 5:17.

Cite (SBL): Eusebius, Dem. ev. 1.7.1 (Dindorf 3:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-1). (abbreviation not yet checked)

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1.7.2Dindorf 3:51

Εἰ μὲν γὰρ παραβάτης τοὐ Μώσεως νόμου κατέστη, κἂν εὐλόγως ἐνομίσθη λύειν αὐτὸν καὶ παρανομεῖν· φαῦλος δέ τις καὶ παράνομος πεφυκὼς οὐκ ἂν ἐπιστεύθη αὐτὸς εἶναι ὁ Χριστός. λύων δὲ τὰ Μώσεως πῶς ἂν ἐνομίσθη αὐτὸς ὑπάρχειν ὁ ὑπὸ Μώσεως καὶ τῶν προφητῶν κατηγγελμένος; πῶς δʼ ἂν ἔσχεν τὸ ἀξιόπιστον καινῆς νομοθεσίας; ἔδοξε γὰρ ἂν εἰκότως τῆς παρανομίας χάριν ἐπὶ τὴν καινοτομίαν ἐληλυθέναι, φεύγων τὴν ἐπὶ ταῖς παρανομίαις τιμωρίαν.

Ei men gar parabatēs tou Mōseōs nomou katestē, kan eulogōs enomisthē lyein auton kai paranomein; phaulos de tis kai paranomos pephykōs ouk an episteuthē autos einai ho Christos. lyōn de ta Mōseōs pōs an enomisthē autos hyparchein ho hypo Mōseōs kai tōn prophētōn katēngelmenos? pōs dʼ an eschen to axiopiston kainēs nomothesias? edoxe gar an eikotōs tēs paranomias charin epi tēn kainotomian elēlythenai, pheugōn tēn epi tais paranomiais timōrian.

For if he had become a transgressor of the law of Moses, he would reasonably have been thought to abolish it and act unlawfully; and being a base and lawless man by nature, he would not have been believed to be the Christ. And if he abolished the things of Moses, how could he have been thought to be the one proclaimed by Moses and the prophets? How could he have had the credibility of a new legislation? He would reasonably have seemed to have come to innovation because of his lawlessness, fleeing the punishment for his transgressions.

Notes and citation

Summary: Had Christ broken the law, he could not have been believed to be the Christ foretold.

Cite (SBL): Eusebius, Dem. ev. 1.7.2 (Dindorf 3:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-2). (abbreviation not yet checked)

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1.7.3Dindorf 3:51–52

νῦν δὲ μηδὲν μηδαμῶς τῶν ἐν τῷ νόμῳ λύσας, πληρωτὴς δʼ αὐτῶν γενόμενος, καὶ τέλειος, ὡς ἄν τις εἴποι, κατὰ Μωσέα, ἐπεὶ μηκέτι τοῖς λοιποῖς ἔθνεσι δυνατὸν ἦν ἐφαρμόζειν τὰ παρὰ Μωσεῖ νόμιμα διὰ τὰς προδηλωθείσας αἰτίας, χρῆν δὲ δήπου φιλανθρωπίᾳ τοῦ παναγάθου τῶν ὅλων θεοῦ πάντας ἀνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, ) τὰ κατάλληλα καὶ ἁρμόδια τοῖς πᾶσιν ἐνομοθέτησεν ’ οὐκ ἂν φθονήσας καὶ τὰ Μώσεως διὰ τῶν ἀποστόλων αὐτοῦ πᾶσιν ἀνθρώποις καταγγεῖλαι, εἰ μὴ τὸ ἀδύνατον ἐμποδὼν ἦν, ὡς διδάσκει λέγων ὁ ἀπόστολος “ τὸ γὰρ ἀδύνατον τοὐ νόμου, ἐν ᾧ ἠσθένει, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ τὰ ἐξῆς ’

nyn de mēden mēdamōs tōn en tǭ nomǭ lysas, plērōtēs dʼ autōn genomenos, kai teleios, hōs an tis eipoi, kata Mōsea, epei mēketi tois loipois ethnesi dynaton ēn epharmozein ta para Mōsei nomima dia tas prodēlōtheisas aitias, chrēn de dēpou philanthrōpią tou panagathou tōn holōn theou pantas anthrōpous sōthēnai kai eis epignōsin alētheias elthein, ) ta katallēla kai harmodia tois pasin enomothetēsen ’ ouk an phthonēsas kai ta Mōseōs dia tōn apostolōn autou pasin anthrōpois katangeilai, ei mē to adynaton empodōn ēn, hōs didaskei legōn ho apostolos “ to gar adynaton tou nomou, en hǭ ēsthenei, ho theos ton heautou huion pempsas en homoiōmati sarkos hamartias kai ta exēs ’

As it is, having abolished nothing whatever of what is in the law, but having become its fulfiller and, as one might say, perfect according to Moses, since the ordinances in Moses could no longer suit the other nations for the reasons shown before, and since by the love for mankind of the all-good God of all it was surely necessary that all people be saved and come to the knowledge of the truth, he legislated what was suitable and fitting for all. He would not have begrudged proclaiming the things of Moses too to all people through his apostles, had not impossibility stood in the way, as the apostle teaches when he says: “For what the law could not do, in that it was weak, God, sending his own Son in the likeness of sinful flesh,” and so on.

1 Tim 2:4 (quotation, high confidence) · Rom 8:3 (quotation, high confidence)

Notes and citation

Summary: Christ gave a law fitted to all, since the Mosaic law was impossible for the nations.

1 Tim 2:4; Rom 8:3.

Cite (SBL): Eusebius, Dem. ev. 1.7.3 (Dindorf 3:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-3). (abbreviation not yet checked)

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1.7.4Dindorf 3:52

ἀδύνατον δὲ πᾶσι δή που τοῖς ἔθνεσιν ὑπάρχειν τρὶς τοῦ ἔτους ἀπαν- τᾶν εἰς Ἱεροσόλυμα κατὰ τὸν Μώσεως νόμον, καὶ ἀπὸ τῶν περάτων τῆς οἰκουμένης τὴν ἀπὸ λέχους γυναῖκα σπεύδειν, αὐτόθι τὰ καθάρσια ἀποθησομένην, καὶ ἄλλα μυρία, ἃ καὶ ἑαυτῷ τις ἐπὶ σχολῆς ἀναλέξαιτο ἂν.

adynaton de pasi dē pou tois ethnesin hyparchein tris tou etous apan- tan eis Hierosolyma kata ton Mōseōs nomon, kai apo tōn peratōn tēs oikoumenēs tēn apo lechous gynaika speudein, autothi ta katharsia apothēsomenēn, kai alla myria, ha kai heautǭ tis epi scholēs analexaito an.

And it was surely impossible for all the nations to meet in Jerusalem three times a year according to the law of Moses, and for a woman after childbirth to hasten from the ends of the earth to make her purification offerings there, and countless other things which one might read over for oneself at leisure.

Notes and citation

Summary: The law’s requirements were impossible for distant nations.

Cite (SBL): Eusebius, Dem. ev. 1.7.4 (Dindorf 3:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-4). (abbreviation not yet checked)

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1.7.5Dindorf 3:52

ἐπειδὴ τοίνυν ταῦτα οὐδὲ βουλομένοις δυνατὰ ἦν τοῖς ἀπῳκισμένοις τῆς Ἰουδαίας ἔθνεσι φυλάττειν, εἰκότως μηδὲν τούτων διʼ ἑαυτοῦ λύσας ὁ σωτὴρ καὶ κύριος ἡμῶν, πληρωτὴς δὲ γενόμενος τῶν ἐν τῷ νόμῳ, καὶ πίστιν παρασχὼν τοῖς ὁρῶσιν, ὡς ἄρα αὐτός ἐστιν ὁ Χριστὸς τοῦ θεοῦ, ὁ πρὸς τῶν παρὰ Ἰουδαίοις πάλαι γενομένων προφητῶν μεμαρτυρημένος, μετὰ ταῦτα πᾶσι τοῖς ἔθνεσι τὰ ἁρμόδια διὰ τῶν οἰκείων μαθητῶν προβέβληται παραγγέλματα.

epeidē toinyn tauta oude boulomenois dynata ēn tois apǭkismenois tēs Ioudaias ethnesi phylattein, eikotōs mēden toutōn diʼ heautou lysas ho sōtēr kai kyrios hēmōn, plērōtēs de genomenos tōn en tǭ nomǭ, kai pistin paraschōn tois horōsin, hōs ara autos estin ho Christos tou theou, ho pros tōn para Ioudaiois palai genomenōn prophētōn memartyrēmenos, meta tauta pasi tois ethnesi ta harmodia dia tōn oikeiōn mathētōn probeblētai parangelmata.

Since, then, the nations living far from Judea could not keep these things even if they wished, with good reason our Savior and Lord, abolishing none of them by his own action but becoming the fulfiller of what is in the law, and giving proof to those who saw that he was indeed the Christ of God attested by the prophets who arose long ago among the Jews, afterward set before all the nations, through his own disciples, the precepts suited to them.

Notes and citation

Summary: Having fulfilled the law, Christ gave through his disciples precepts suited to all nations.

Notes on the original text

Digital text corrected (word parts transposed in the digital text): προβέβληπαραγγέλματα τᾶι. → προβέβληται παραγγέλματα..

Cite (SBL): Eusebius, Dem. ev. 1.7.5 (Dindorf 3:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-5). (abbreviation not yet checked)

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1.7.6Dindorf 3:52

ἔνθεν καὶ ἡμεῖς τὸ μὲν ἰουδαΐζειν παρῃτήμεθα, ὡς ἡμῖν μὴ νενομοθετημένον μηδὲ ἐφαρμόζειν τοῖς ἔθνεσι δυνάμενον, τὰς δὲ παρὰ Ἰουδαίοις προφητείας ἄσμενοι κατεδεξάμεθα, ὡς ἂν τὰς περὶ ἡμῶν περιεχούσας προρρήσεις. ὁ δέ γε σωτὴρ καὶ διδασκαλος ἡμῶν καὶ ἄλλως πληρωτὴς ὑπάρχει τοῦ Μωσέως νόμου καὶ τῶν μετʼ αὐτὸν προφητῶν.

enthen kai hēmeis to men ioudaïzein parę̄tēmetha, hōs hēmin mē nenomothetēmenon mēde epharmozein tois ethnesi dynamenon, tas de para Ioudaiois prophēteias asmenoi katedexametha, hōs an tas peri hēmōn periechousas prorrēseis. ho de ge sōtēr kai didaskalos hēmōn kai allōs plērōtēs hyparchei tou Mōseōs nomou kai tōn metʼ auton prophētōn.

Hence we too have declined to live as Jews, since it was not legislated for us and cannot suit the nations; but we have gladly accepted the prophecies found among the Jews, as containing the predictions about us. And our Savior and teacher is in another way too the fulfiller of the law of Moses and of the prophets after him.

Notes and citation

Summary: Christians do not keep Jewish observances but accept the Jewish prophecies; Christ fulfills the law in another way too.

Cite (SBL): Eusebius, Dem. ev. 1.7.6 (Dindorf 3:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-6). (abbreviation not yet checked)

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1.7.7Dindorf 3:52–53

ἐπειδὴ γὰρ τοῖς τεθεσπισμένοις τὰ τῶν συμπερασμάτων ἔλιπεν τά τε τῶν λόγων ἀποτελέσματα, χρῆν δή που καὶ τούτων αὐτῶν πληρωτὴν αὐτὸν γενέσθαι. οἷον. ὡς ἐπὶ παραδείγματος, ἡ μὲν παρὰ Μωσεῖ φησι προφη- τεία “ προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ὑμῶν, ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν εἴπῃ ὑμῖν ὁ προφήτης ἐκεῖνος.”

epeidē gar tois tethespismenois ta tōn symperasmatōn elipen ta te tōn logōn apotelesmata, chrēn dē pou kai toutōn autōn plērōtēn auton genesthai. hoion. hōs epi paradeigmatos, hē men para Mōsei phēsi prophē- teia “ prophētēn hymin anastēsei kyrios ho theos hymōn, hōs eme; autou akousesthe kata panta hosa an eipę̄ hymin ho prophētēs ekeinos.”

For since the oracles lacked their conclusions, and the words their fulfillment, he surely had to become the fulfiller of these very things too. For example, the prophecy in Moses says: “The Lord your God will raise up for you a prophet like me; you shall listen to him in all that that prophet says to you.”

Deut 18:15 (quotation, high confidence) · Deut 18:18 (allusion, medium confidence)

Notes and citation

Summary: Christ fulfills prophecies such as Moses’ promise of a prophet like himself.

Deut 18:15, 18.

Notes on the original text

Digital text corrected (stray letter in the digital text): ἔ ἒλιπεν → ἔλιπεν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.7.7 (Dindorf 3:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-7). (abbreviation not yet checked)

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1.7.8Dindorf 3:53

Τοῦτο δὴ τὸ λεῖπον ἀπεπλήρου δεύτερος μετὰ Μωσέα νομοθέτης ἀναφανεὶς ἀνθρώπων τῆς ἀληθοῦς εὐσεβείας τοῦ τῶν ὅλων θεοῦ. τὸ γὰρ μὴ ἁπλῶς φάσκειν Μωσέα προφήτην ἀναστήσεσθαι, ἀλλὰ μετὰ προσθήκης τῆς ὡς αὐτὸν “ προφήτην γὰρ ὑμῖν ἀναστήσει, φησὶν, κύριος ὁ θεὸς ὑμῶν, ὡς ἐμέ· αὐτοῦ ἀκούσεσθε, ” τί ἕτερον ἐδήλου ἢ ὅτι αὐτῷ Μωσεῖ παρισωμένος τις ἔμελλεν ὁ θεσπιζόμενος;

Touto dē to leipon apeplērou deuteros meta Mōsea nomothetēs anaphaneis anthrōpōn tēs alēthous eusebeias tou tōn holōn theou. to gar mē haplōs phaskein Mōsea prophētēn anastēsesthai, alla meta prosthēkēs tēs hōs auton “ prophētēn gar hymin anastēsei, phēsin, kyrios ho theos hymōn, hōs eme; autou akousesthe, ” ti heteron edēlou ē hoti autǭ Mōsei parisōmenos tis emellen ho thespizomenos?

This missing thing he supplied, appearing as a second lawgiver of mankind after Moses, of the true piety toward the God of all. For Moses did not say simply that a prophet would be raised up, but with the addition “like himself”: “For the Lord your God,” he says, “will raise up for you a prophet like me; you shall listen to him.” What else did this show but that the one prophesied would be someone equal to Moses himself?

Deut 18:15 (quotation, high confidence)

Notes and citation

Summary: The prophet “like Moses” must be a lawgiver equal to Moses.

Deut 18:15.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.7.8 (Dindorf 3:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-8). (abbreviation not yet checked)

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1.7.9Dindorf 3:53

Μώσης δὲ νομοθέτης εὐσεβείας ἦν τοῦ ἐπὶ πάντων θεοῦ. οὐκοῦν καὶ τὸν προφητευόμενον, ὁσπερ ἔμελλεν ὅμοιος γενήσεσθαι Μωσεῖ, νομοθέτην ἐκείνῳ παραπλήσιον φῆναι εἰκὸς ἦν.

Mōsēs de nomothetēs eusebeias ēn tou epi pantōn theou. oukoun kai ton prophēteuomenon, hosper emellen homoios genēsesthai Mōsei, nomothetēn ekeinǭ paraplēsion phēnai eikos ēn.

Moses was the lawgiver of piety toward the God over all. So it was fitting that the one prophesied, who was to be like Moses, should appear as a lawgiver comparable to him.

Notes and citation

Summary: The prophet like Moses must be a lawgiver.

Cite (SBL): Eusebius, Dem. ev. 1.7.9 (Dindorf 3:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-9). (abbreviation not yet checked)

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1.7.10Dindorf 3:53

μυρίων γοῦν μετὰ ταῦτα προφη- τῶν μετὰ Μωσέα γεγονότων, οὐδεὶς ὅμοιος Μωσεῖ μεμαρτύρηται ’ πάντες γὰρ εἰς ἐκεῖνον ἀνέπεμπον τοὺς ἀκροωμένους. μαρτυρεῖ δʼ οὖν ἡ γραφὴ ὅτι οὐκ ἐγήγερται προφήτης ὅμοιος Μωσέως ’ οὔτε οὖν Ιερεμίας οὔτε Ἠσαίας οὔτε τις ἕτερος τόν προφητῶν ὅμοιος αὐτῷ ἂν εἴη, ἐπειδὴ μηδὲ εἷς τούτων νομο- θέτης ἀναδέδεικται.

myriōn goun meta tauta prophē- tōn meta Mōsea gegonotōn, oudeis homoios Mōsei memartyrētai ’ pantes gar eis ekeinon anepempon tous akroōmenous. martyrei dʼ oun hē graphē hoti ouk egēgertai prophētēs homoios Mōseōs ’ oute oun Ieremias oute Ēsaias oute tis heteros ton prophētōn homoios autǭ an eiē, epeidē mēde heis toutōn nomo- thetēs anadedeiktai.

At any rate, of the countless prophets who came after Moses, none is attested to have been like Moses, for all referred their hearers back to him. Scripture testifies, at any rate, that there has not arisen a prophet like Moses; so neither Jeremiah nor Isaiah nor any other of the prophets could be like him, since not one of them was shown to be a lawgiver.

Deut 34:10 (quotation, high confidence)

Notes and citation

Summary: No later prophet was like Moses, since none was a lawgiver.

Deut 34:10.

Cite (SBL): Eusebius, Dem. ev. 1.7.10 (Dindorf 3:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-10). (abbreviation not yet checked)

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1.7.11Dindorf 3:53

προσδοκωμένου τοίνυν τοῦ κατὰ Μωσέα μέλλοντος ἀναστήσεσθαι προφήτου τε καὶ νομοθέτου παρῆν οὗτος Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, νομοθετῶν πάσι τοῖς ἔθνεσι καὶ τὰ ὑπὲρ νόμον δʼ διαπραττόμενος. ἕνος.

prosdokōmenou toinyn tou kata Mōsea mellontos anastēsesthai prophētou te kai nomothetou parēn houtos Iēsous ho Christos tou theou, nomothetōn pasi tois ethnesi kai ta hyper nomon dʼ diaprattomenos. henos.

While the prophet and lawgiver like Moses who was to be raised up was awaited, this Jesus, the Christ of God, came, legislating for all the nations and accomplishing things beyond the law.

Notes and citation

Summary: Jesus is the awaited prophet-lawgiver like Moses.

The digital text ends with a stray “ἕνος”, passed over.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.7.11 (Dindorf 3:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-11). (abbreviation not yet checked)

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1.7.12Dindorf 3:53–54

τὸ γὰρ “ ἐλέχθη τοῖς ἀρχαίοις, οὐ μοιχεύσεις· ἐγὼ δὲ λέγω ὑμῖν μηδὲ ἐπιθυμεῖν. καὶ τὸ “ ἐλέχθη τοῖς ἀρχαίοις οὐ φονεύσεις, ἐγὼ δὲ λέγω ὑμῖν μηδὲ ὀργίζεσθαι.” καὶ τὸ μηκέτι ἐν ‘Ιεροσολύμοις, ἀλλʼ ἐν παντὶ τόπῳ προσκυνεῖν.” καὶ τὸ “ μὴ λιβανωτῷ καὶ θυςίαις, ἐν πνεύματι δὲ καὶ ἀληθείᾳ θρησκεύειν·” καὶ ὅσα τοιαῦτα ἐν τῇ αὐτοῦ φέρεται διδασκαλίᾳ, πανςόφου ἦν ἄντικρυς καὶ τελειοτάτου νομοθέτου.

to gar “ elechthē tois archaiois, ou moicheuseis; egō de legō hymin mēde epithymein. kai to “ elechthē tois archaiois ou phoneuseis, egō de legō hymin mēde orgizesthai.” kai to mēketi en ‘Ierosolymois, allʼ en panti topǭ proskynein.” kai to “ mē libanōtǭ kai thysiais, en pneumati de kai alētheią thrēskeuein;” kai hosa toiauta en tę̄ autou pheretai didaskalią, pansophou ēn antikrys kai teleiotatou nomothetou.

For “It was said to the ancients, You shall not commit adultery; but I say to you, do not even desire”; and “It was said to the ancients, You shall not murder; but I say to you, do not even be angry”; and “to worship no longer in Jerusalem but in every place”; and “to serve not with frankincense and sacrifices but in spirit and truth”; and all such things contained in his teaching belonged plainly to an all-wise and most perfect lawgiver.

Matt 5:27–28 (quotation, high confidence) · Matt 5:21–22 (quotation, high confidence) · John 4:21–24 (allusion, high confidence)

Notes and citation

Summary: Christ’s teaching shows him to be an all-wise and perfect lawgiver.

Matt 5:27–28, 21–22, freely cited; John 4:21–24 (paraphrase).

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.7.12 (Dindorf 3:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-12). (abbreviation not yet checked)

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1.7.13Dindorf 3:54

διὸ καὶ οἱ ἀκροώμενοι ἐξεπλήττοντο, φηςὶν ἡ θεία γραφὴ, ὅτι ἐδίδασκεν αὐτοὺς ὡς ἐξουςίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖςαὐτῶν καὶ οἱ Φαρισαὶοι. καὶ τοῦτο τοίνυν τὸ λεῖπον τῇ Μωςέως προφητείᾳ λόγιον ἀπεπλήρου, ὡσαύτως δὲ καὶ τὰ λοιπὰ τὼν προφητειῶν τῶν περὶ αὐτοῦ καῖ περὶ τῆς τῶς ἐθνῶν κλήσεως θεσπέσματα.

dio kai hoi akroōmenoi exeplēttonto, phēsin hē theia graphē, hoti edidasken autous hōs exousian echōn, kai ouch hōs hoi grammateisautōn kai hoi Pharisaioi. kai touto toinyn to leipon tę̄ Mōseōs prophēteią logion apeplērou, hōsautōs de kai ta loipa tōn prophēteiōn tōn peri autou kai peri tēs tōs ethnōn klēseōs thespesmata.

Therefore his hearers were astonished, says the divine scripture, because he taught them as one having authority, and not as their scribes and Pharisees. So he supplied this oracle that was lacking in Moses’ prophecy, and likewise the other prophecies about him and about the calling of the nations.

Matt 7:28–29 (quotation, high confidence)

Notes and citation

Summary: Jesus taught with authority, fulfilling Moses’ prophecy.

Matt 7:28–29.

Cite (SBL): Eusebius, Dem. ev. 1.7.13 (Dindorf 3:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-13). (abbreviation not yet checked)

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1.7.14Dindorf 3:54

γέγονε τοίνυν πληρωτὴς τοῦ νόμου καὶ τῶν προφητῶν, τὰς περὶ ἑαυτοῦ στήσας τὸν πρότερον νόμον, ἀρχηγὸς δὲ ἀναφανεὶς δευτέρου τοῦ τοῖς πᾶσιν ἐθνεσι κατηγγελμένου τῆς καινῆς διαθήκης νόμου, ὡς ὁμοῦ νόμου καὶ ἁρχῆς αἴτιον καταστῆναι τῶν δυεῖν ὑποθέσεων, Ἰουδαϊσμοῦ λέγω καὶ Χριστιανισμοῦ. ὅ καὶ αὐτὸ θαυμάξειν ἄξιον, τὴν θειαν πρόρρησιν ὦδέ πως ἀναφωνοῦσαν “ ἰδοὺ, τίθημι ἐν Σιὼν λίθον ἐκλεκτὸν, ἀκρογωνιαῖον, ἔντιμον· καὶ ὁ πιστεύων εἰς αὐτὸν οὐ καταισχυνθήσεται.

gegone toinyn plērōtēs tou nomou kai tōn prophētōn, tas peri heautou stēsas ton proteron nomon, archēgos de anaphaneis deuterou tou tois pasin ethnesi katēngelmenou tēs kainēs diathēkēs nomou, hōs homou nomou kai harchēs aition katastēnai tōn dyein hypotheseōn, Ioudaïsmou legō kai Christianismou. ho kai auto thaumaxein axion, tēn theian prorrēsin ōde pōs anaphōnousan “ idou, tithēmi en Siōn lithon eklekton, akrogōniaion, entimon; kai ho pisteuōn eis auton ou kataischynthēsetai.

He has become, then, the fulfiller of the law and the prophets, fulfilling the prophecies about himself and bringing the former law to a stand, and appearing as the founder of the second law, that of the new covenant proclaimed to all the nations; so that he became the cause, at once of the end and of the beginning, of the two systems, I mean Judaism and Christianity. This too is worthy of wonder, since the divine prediction proclaims it thus: “Behold, I lay in Zion a stone, chosen, a cornerstone, precious; and whoever believes in him shall not be put to shame.”

Isa 28:16 (quotation, high confidence) · 1 Pet 2:6 (echo, medium confidence)

Notes and citation

Summary: Christ ends the old law and founds the new, as the cornerstone foretold by Isaiah.

The phrase τὰς περὶ ἑαυτοῦ στήσας is defective (a participle such as “fulfilling” seems lost); “fulfilling the prophecies about himself” is supplied by sense. νόμου καὶ ἀρχῆς is taken as “end and beginning” (reading τέλους or similar); uncertain. Isa 28:16 LXX (cf. 1 Pet 2:6).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.7.14 (Dindorf 3:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-14). (abbreviation not yet checked)

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1.7.15Dindorf 3:54

Τίς δʼ ἄν εἴη ἀκρογωνιαῖοις ἤ οὖτος ὁ ζῶν καὶ πολυτίμτος λίθος μίαν ἐκ δυεῖν οἰκοδομῶν ὑποστηςάμενος διὰ τῆς αὐτοῦ διδασκαλίας; τὴν γὰρ Μωςέως μέχρις αὐτοῦ παραταθεῖσαν στήσας, ἐκ θατέρου μέρους τὴν ἡμετέραν ἐπισυνῆψεν τὴν κατὰ τὸ εὐαγγέλιον οἰκοδομήν.

Tis dʼ an eiē akrogōniaiois ē outos ho zōn kai polytimtos lithos mian ek dyein oikodomōn hypostēsamenos dia tēs autou didaskalias? tēn gar Mōseōs mechris autou paratatheisan stēsas, ek thaterou merous tēn hēmeteran episynēpsen tēn kata to euangelion oikodomēn.

Who would the cornerstone be but this living and very precious stone, who by his teaching has established one building out of two? For, bringing to a stand the Mosaic building that had extended up to him, he joined to it from the other side our building according to the gospel.

1 Pet 2:4 (echo, medium confidence) · Eph 2:14 (echo, medium confidence) · Eph 2:20 (echo, medium confidence)

Notes and citation

Summary: Christ the cornerstone joins the Mosaic and gospel buildings into one.

Cf. 1 Pet 2:4; Eph 2:14, 20.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.7.15 (Dindorf 3:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-15). (abbreviation not yet checked)

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1.7.16Dindorf 3:54–55

ὅθεν εἰκότως ἀκρογωνιαῖος ὠνόμασται. καὶ ἐν ψαλμοῖς δὲ εἴρηται “ λίθον ὅν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὖτος ἐγενήθη εἰς κεφαλὴν γωνίας. παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστι θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν.”

hothen eikotōs akrogōniaios ōnomastai. kai en psalmois de eirētai “ lithon hon apedokimasan hoi oikodomountes, outos egenēthē eis kephalēn gōnias. para kyriou egeneto hautē, kai esti thaumastē en ophthalmois hēmōn.”

Hence he is fittingly named the cornerstone. And in the Psalms too it is said: “The stone which the builders rejected, this has become the head of the corner. This was from the Lord, and it is marvelous in our eyes.”

Ps 118:22–23 (117:22-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm speaks of the rejected stone that became the head of the corner.

Ps 118:22–23 (117:22–23 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.7.16 (Dindorf 3:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-16). (abbreviation not yet checked)

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1.7.17Dindorf 3:55

Ἒνθσ σαφῶς τὸ λόγιον καὶ τὴν ἐκ τοῦ Ἰουδαίων ἔθνους ἐπιβουλὴν, ἣν πέπονθεν ὁ θεσπιζόμενος, διεσάφησεν, ἀποδοκιμασθῆναι μὲν αὐτὸν πρὸς τῶν τὸν παλαιὸν τοῖχον οἰκοδομούντων, γραμματέων τινῶν καὶ Φαρισαίων ἀρχιερέων τε καὶ πάντων τῶν παρὰ Ἰουδαίοις ἀρχόντων, φῆναν· πλὴν ἀλλὰ μετὰ τὴν ἐξ ἐκείνων ἀτιμίαν καὶ ἀποβολὴν θεσπίσαν αὐτὸν γενήσεσθαι εἰς κεφαλὴν γωνίας, ἀρχηγὸν κατα- στάντα τῆς καινῆς διαθήκης ἀκολούθως ταῖς ἀποδο- θείσαις θεωρίαις.

Enths saphōs to logion kai tēn ek tou Ioudaiōn ethnous epiboulēn, hēn peponthen ho thespizomenos, diesaphēsen, apodokimasthēnai men auton pros tōn ton palaion toichon oikodomountōn, grammateōn tinōn kai Pharisaiōn archiereōn te kai pantōn tōn para Ioudaiois archontōn, phēnan; plēn alla meta tēn ex ekeinōn atimian kai apobolēn thespisan auton genēsesthai eis kephalēn gōnias, archēgon kata- stanta tēs kainēs diathēkēs akolouthōs tais apodo- theisais theōriais.

There the oracle clearly showed the plot from the Jewish nation which the one prophesied suffered, declaring that he would be rejected by those building the old wall, certain scribes and Pharisees, chief priests and all the rulers among the Jews; but prophesying that after the dishonor and rejection from them he would become the head of the corner, established as founder of the new covenant, in keeping with the interpretations given.

Ps 118:22 (117:22 LXX) (allusion, high confidence)

Notes and citation

Summary: The rejected stone is Christ, rejected by the Jewish leaders but made head of the new covenant.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.7.17 (Dindorf 3:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-17). (abbreviation not yet checked)

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1.7.18Dindorf 3:55

οὐκοῦν ἀποστάντες ἡμεῖς Ἑλληνισμοῦ οὐκ ἐπὶ Ἰουδαϊσμὸν καταπεπτώκαμεν οὐδὲ, ἀποδεχόμενοι τὸν Μώσεως νόμον καὶ τοὺς Ἑβραίων προφήτας, μὴ βιοῦντες δὲ Ἰουδαϊκῶς, ἀλλὰ κατὰ τὴν πρὸ Μώσεως τῶν θεοφιλῶν ἀνδρῶν πολιτείαν, πταίοιμεν ἄν.

oukoun apostantes hēmeis Hellēnismou ouk epi Ioudaïsmon katapeptōkamen oude, apodechomenoi ton Mōseōs nomon kai tous Hebraiōn prophētas, mē biountes de Ioudaïkōs, alla kata tēn pro Mōseōs tōn theophilōn andrōn politeian, ptaioimen an.

So in departing from Hellenism we have not fallen into Judaism; nor would we err in accepting the law of Moses and the Hebrew prophets while not living in a Jewish way, but according to the way of life of the God-beloved men before Moses.

Notes and citation

Summary: Christians accept Moses and the prophets but live according to the patriarchs’ way.

Cite (SBL): Eusebius, Dem. ev. 1.7.18 (Dindorf 3:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-18). (abbreviation not yet checked)

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1.7.19Dindorf 3:55

κἀν τούτῳ γὰρ Μωσἐα καὶ τοὺς μετʼ αὐτὸν προφήτας ἀληθεύοντας ἀποδείκνυμεν, τὸν ὑπʼ αὐτῶν προκεκηρυγμένον Χριστὸν ἀποδεχόμενοι, καὶ τούτου τοῖς νόμοις πειθόμενοι, κατʼ ἴχνος τῆς αὐτοῦ διδασκαλίας βαίνειν διʼ εὐχῆς τιθέμενοι, αὐτῷ Μωσεῖ κἀν τούτῳ τὰ φίλα ποιοῦντες·

kan toutǭ gar Mōsea kai tous metʼ auton prophētas alētheuontas apodeiknymen, ton hypʼ autōn prokekērygmenon Christon apodechomenoi, kai toutou tois nomois peithomenoi, katʼ ichnos tēs autou didaskalias bainein diʼ euchēs tithemenoi, autǭ Mōsei kan toutǭ ta phila poiountes;

For in this too we show Moses and the prophets after him to be truthful, receiving the Christ foretold by them and obeying his laws, praying to walk in the footsteps of his teaching, and in this doing what is pleasing to Moses himself.

Notes and citation

Summary: By following Christ, Christians prove Moses and the prophets truthful.

Notes on the original text

Digital text corrected (stray syllable in the digital text): ἴχνος τετῆς → ἴχνος τῆς.

Cite (SBL): Eusebius, Dem. ev. 1.7.19 (Dindorf 3:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-19). (abbreviation not yet checked)

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1.7.20Dindorf 3:55

ὃς προειπὼν ὅτι προφήτην ἀναστήσει κύριος ὁ θεὸς ὅμοιον αὐτῷ ἐπιλέγει “ πάσα δὲ ψυχὴ ἥτις μὴ ἀκούσεται τοῦ προφήτου ἐκείνου ἐξολοθρευθήσεται ἐκ τοῦ γένους αὐτοῦ. αὐτίκα Ἰουδαῖοι μὴ παραδεξάμενοι τὸν προφήτην, μηδʼ ἐπακούσαντες αὐτοῦ τοῖς ἁγίοις λόγοις, ἔσχατον ὑπέμειναν ὄλεθρον, ἀκόλουθα τῇ προρρήσει πεπονθότες.

hos proeipōn hoti prophētēn anastēsei kyrios ho theos homoion autǭ epilegei “ pasa de psychē hētis mē akousetai tou prophētou ekeinou exolothreuthēsetai ek tou genous autou. autika Ioudaioi mē paradexamenoi ton prophētēn, mēdʼ epakousantes autou tois hagiois logois, eschaton hypemeinan olethron, akoloutha tę̄ prorrēsei peponthotes.

He, having foretold that the Lord God would raise up a prophet like himself, adds: “And every soul that does not listen to that prophet shall be utterly destroyed from its people.” Immediately the Jews, not receiving the prophet nor listening to his holy words, suffered utter destruction, undergoing what accorded with the prediction.

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

Notes and citation

Summary: Moses warned that whoever did not heed the prophet would be destroyed, which Eusebius sees fulfilled in the Jews’ fate.

Deut 18:15, 19, in the form of Acts 3:23. Eusebius’s interpretation of the Jewish catastrophe is translated as written.

Notes on the original text

Digital text corrected (the end of the quotation (αὐτοῦ) was misread as a repeated αὐτίκα): αὐτίκα αὐτίκα → αὐτοῦ. αὐτίκα.

Cite (SBL): Eusebius, Dem. ev. 1.7.20 (Dindorf 3:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-20). (abbreviation not yet checked)

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1.7.21Dindorf 3:55–56

οὔτε γὰρ τὸν Χριστοῦ νόμον τὸν τῆς καινῆς διαθήκης κατεδέξαντο, οὔτε τὰ Μώσεως παραγγέλματα δίχα παρανομίας οἶοί τʼ ἂν εἶεν φυλάσσειν· διὸ καὶ τῇ Μώσεως ὑποβέβληνται κατάρᾳ, τῷ μηδὲ δυνατὸν αὐτοῖς εἶναι τὰ παρὰ Μωσεῖ νενομοθετημένα συντελεῖν, περιῃρημένης αὐτῶν τῆς μητροπόλεως, καὶ ἀποκεκλεισμένης τῆς μόνον αὐτόθι συγκεχωρημένης ἐπιτελεῖσθαι Μωσαϊκῆς θρησκείας.

oute gar ton Christou nomon ton tēs kainēs diathēkēs katedexanto, oute ta Mōseōs parangelmata dicha paranomias oioi tʼ an eien phylassein; dio kai tę̄ Mōseōs hypobeblēntai katarą, tǭ mēde dynaton autois einai ta para Mōsei nenomothetēmena syntelein, perię̄rēmenēs autōn tēs mētropoleōs, kai apokekleismenēs tēs monon autothi synkechōrēmenēs epiteleisthai Mōsaïkēs thrēskeias.

For they neither received the law of Christ, that of the new covenant, nor could they keep the precepts of Moses without transgression. Therefore they have become subject to the curse of Moses, because it is not even possible for them to carry out what is legislated in Moses, since their metropolis has been taken away and the Mosaic worship, permitted to be performed only there, has been shut off.

Notes and citation

Summary: Rejecting Christ and unable to keep the law, the Jews fall under Moses’ curse.

Cite (SBL): Eusebius, Dem. ev. 1.7.21 (Dindorf 3:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-21). (abbreviation not yet checked)

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1.7.22Dindorf 3:56

ἡμεῖς δὲ τὸν ὑπὸ Μώσεως καὶ τῶν λοιπῶν προφητῶν κατηγγελμένον ἀποδεξάμενοι καὶ τούτῳ πείθεσθαι διʼ εὐχῆς ποιούμενοι πληρωταὶ ἂν εἴημεν τῆς Μώσεως παραγγελίας, διʼ ἧς ἔφησεν αὐτοῦ ἀκούσεσθε. πᾶσα δὲ ψυχὴ ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολοθρευθήσεται ἐκ τοῦ γένους αὐτῆς. ”

hēmeis de ton hypo Mōseōs kai tōn loipōn prophētōn katēngelmenon apodexamenoi kai toutǭ peithesthai diʼ euchēs poioumenoi plērōtai an eiēmen tēs Mōseōs parangelias, diʼ hēs ephēsen autou akousesthe. pasa de psychē hētis an mē akousę̄ tou prophētou ekeinou exolothreuthēsetai ek tou genous autēs. ”

But we, having received the one proclaimed by Moses and the other prophets and praying to obey him, would be fulfillers of Moses’ command in which he said: “You shall listen to him. And 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 (quotation, high confidence) · Acts 3:22–23 (quotation, medium confidence)

Notes and citation

Summary: Christians fulfill Moses’ command by listening to the prophet he foretold.

Deut 18:15, 19 (cf. Acts 3:22–23).

Cite (SBL): Eusebius, Dem. ev. 1.7.22 (Dindorf 3:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-22). (abbreviation not yet checked)

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1.7.23Dindorf 3:56

τίνα δὲ διετάξατο ὁ προφήτης, ὧν ἐπακούειν χρεὼν, μικρῷ πρόσθεν ἀκηκόαμεν τὰ πάνσοφα καὶ ἐντελῆ καὶ οὐράνια παραγγέλματα· ἃ δὴ οὐκ ἐν πλαξὶ λιθίναις Μωσεῖ παραπλησίως, οὐδέ γε μέλανι καὶ χάρταις ἠξίωσε παραθέσθαι, ψυχαῖς δὲ κεκαθαρμέναις καὶ νοερὰν οὐσίαν κεκτημέναις τῶν αὐτοῦ φοιτητῶν· ἐν αἷς ἐγγράψας τοὺς τῆς καινῆς διαθήκης νόμους ἔργοις ἀπεπλήρου τὴν φἠσασαν διὰ Ἱερεμίου προφητείαν διαθήσομαι διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν. ὅτι αὕτη ἡ διαθήκη ἢν δια- θήσομαι τῷ οἴκῳ Ἰσραὴλ, διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ τὴν καρδίαν αὐτῶν γράψω αὐτοὺς, καὶ ἕσομαι αὐτῶν θεὸς, καὶ αὐτοὶ ἔσονταί μου λαός. ”

tina de dietaxato ho prophētēs, hōn epakouein chreōn, mikrǭ prosthen akēkoamen ta pansopha kai entelē kai ourania parangelmata; ha dē ouk en plaxi lithinais Mōsei paraplēsiōs, oude ge melani kai chartais ēxiōse parathesthai, psychais de kekatharmenais kai noeran ousian kektēmenais tōn autou phoitētōn; en hais engrapsas tous tēs kainēs diathēkēs nomous ergois apeplērou tēn phēsasan dia Hieremiou prophēteian diathēsomai diathēkēn kainēn, ou kata tēn diathēkēn hēn diethemēn tois patrasin autōn. hoti hautē hē diathēkē ēn dia- thēsomai tǭ oikǭ Israēl, didous nomous mou eis dianoian autōn, kai epi tēn kardian autōn grapsō autous, kai hesomai autōn theos, kai autoi esontai mou laos. ”

What the prophet ordained, which we must obey, we heard a little earlier: his all-wise, perfect, and heavenly precepts. These he did not see fit to set down on tablets of stone like Moses, nor with ink and paper, but in the purified souls of his disciples, which possess an intellectual nature. Writing in them the laws of the new covenant, he fulfilled in deed the prophecy spoken through Jeremiah: “I will make a new covenant, not according to the covenant which I made with their fathers. For this is the covenant that I will make with the house of Israel: I will put my laws into their mind, and write them on their heart, and I will be their God, and they shall be my people.”

2 Cor 3:3 (echo, high confidence) · Jer 31:31–33 (38:31-Jer LXX) (quotation, high confidence)

Notes and citation

Summary: Christ wrote the laws of the new covenant not on stone but in his disciples’ souls, fulfilling Jeremiah.

2 Cor 3:3 (echo); Jer 31:31–33 (38:31–33 LXX), abridged.

Cite (SBL): Eusebius, Dem. ev. 1.7.23 (Dindorf 3:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-7-23). (abbreviation not yet checked)

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preface 1, chapter 8

1.8.1Dindorf 3:56–57

‘ Αλλʼ ὁ μὲν ἐν πλαξὶν ἀψύχοις, ὁ δʼ ἐν διανοίαις ζώσαις τὰ τέλεια τῆς καινῆς διαθήκης παραγγέλματα ἐνέγραψεν· οἶ δέ γε αὐτοῦ μαθηταὶ τῷ τοῦ διδασκάλου νεύματι κατάλληλον ταῖς τῶν πολ- λῶν ἀκοαῖς ποιούμενοι τὴν διδασκαλίαν, ὅσα μὲν ἅτε τὴν ἔξιν διαβεβηκόσι πρὸς τοῦ τελείου διδασκάλου παρήγγελτο, ταῦτα τοῖς οἔοις τε χωρεῖν παρεδίδου ὅσα δὲ τοῖς ἔτι τὰς ψυχὰς ἐμπαθέσι καὶ θερα- πείας δεομένοις ἐφαρμόζειν ὑπελάμβανον ταῦτα συγκατιόντες τῇ τῶν πλειόνων ἀσθενείᾳ, τὰ μὲν διὰ γραμμάτων, τὰ δὲ διʼ ἀγράφων θεσμῶν φυλάττειν παρεδίδοσαν, ὥστε ἤδη καὶ τῇ Χριστοῦ ἐκκλησίᾳ δύο βίων νενομοθετῆσθαι τρόπους· τὸν μὲν ὑπερ- φυὴ καὶ τῆς κοινῆς καὶ ἀνθρωπίνης πολιτείας ἐπέ- κεινα, οὐ γάμους, οὐ παιδοποιίας, οὐδὲ κτῆσιν, οὐδὲ περιουσίας ὕπαρξιν παραδεχόμενον, ὅλον δὲ διʼ ὅλου τῆς κοινῆς καὶ συνήθους ἁπάντων ἀνθρώπων ἀγωγῆς παρηλλαγμένον, καὶ μόνῃ τῇ τοῦ θεοῦ θε- ραπείᾳ παρηλλαγμένον, καθʼ ὑπερβολὴν ἔρωτος οὐ- ρανίου.

‘ Allʼ ho men en plaxin apsychois, ho dʼ en dianoiais zōsais ta teleia tēs kainēs diathēkēs parangelmata enegrapsen; oi de ge autou mathētai tǭ tou didaskalou neumati katallēlon tais tōn pol- lōn akoais poioumenoi tēn didaskalian, hosa men hate tēn exin diabebēkosi pros tou teleiou didaskalou parēngelto, tauta tois oeois te chōrein paredidou hosa de tois eti tas psychas empathesi kai thera- peias deomenois epharmozein hypelambanon tauta synkationtes tę̄ tōn pleionōn astheneią, ta men dia grammatōn, ta de diʼ agraphōn thesmōn phylattein paredidosan, hōste ēdē kai tę̄ Christou ekklēsią dyo biōn nenomothetēsthai tropous; ton men hyper- phyē kai tēs koinēs kai anthrōpinēs politeias epe- keina, ou gamous, ou paidopoiias, oude ktēsin, oude periousias hyparxin paradechomenon, holon de diʼ holou tēs koinēs kai synēthous hapantōn anthrōpōn agōgēs parēllagmenon, kai monę̄ tę̄ tou theou the- rapeią parēllagmenon, kathʼ hyperbolēn erōtos ou- raniou.

The one, then, wrote on lifeless tablets; the other wrote the perfect precepts of the new covenant in living minds. His disciples, at their Teacher’s bidding, made their teaching suitable to the hearing of the many. What had been enjoined by the perfect Teacher on those who had passed beyond the ordinary condition, they handed on to those able to receive it; but what they judged suited to those whose souls were still subject to passions and needed treatment, they handed down to be kept, condescending to the weakness of the majority, partly in writing and partly through unwritten ordinances. So two ways of life were legislated in the church of Christ. The one is above nature and beyond the common human way of living: it admits no marriage, no begetting of children, no acquisition or holding of property, but is wholly and entirely different from the common and customary conduct of all people, and devoted to the service of God alone, out of an abundance of heavenly love.

Matt 19:11–12 (echo, medium confidence)

Notes and citation

Summary: The church has two ways of life; the first, above nature, renounces marriage, children, and property for God’s service alone.

“Those able to receive it”: cf. Matt 19:11–12. The digital text repeats παρηλλαγμένον; the second instance probably stood for a word such as “devoted” (ἀνακείμενον) and is translated by sense. Eusebius’s two ways (ascetic and ordinary Christian life) are translated as written.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): διδασκά- διδασκάλου → διδασκάλου; παρεδί- παρεδίδου → παρεδίδου.

Topics: Marriage, Ethics

Cite (SBL): Eusebius, Dem. ev. 1.8.1 (Dindorf 3:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-8-1). (abbreviation not yet checked)

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1.8.2Dindorf 3:57

οἶ τόνδε μετιόντες τὸν τρόπον τὸν θνη- τῶν βίον τεθνάναι δοκοῦντες, καὶ αὐτὸ μόνον τὸ σῶμα φέροντες ἐπὶ γῆς, φρονήματι δὲ τὴν ψυχὴν εἰς οὐρανὸν μετενενηγμένοι, οἶά τινες οὐράνιοι, τὸν τῶν ἀνθρώπων ἐφορῶσι βίον, ὑπὲρ τοῦ παντἱͅ(ς γἐ- γένους ἱερωμένοι τῷ ἐπὶ πάντων θεῷ, οὐ βουθυσίαις καὶ αἵμασιν, οὐδὲ σπονδαῖς καὶ κνίσαις, οὐδʼ αὖ καπνῷ καὶ πυρὸς ἀποβρώσει καὶ σωμάτων φθοραῖς, δόγμασι δὲ ὀρθοῖς ἀληθοῦς εὐσεβείας, ψυχῆς τε δια- θέσει κεκαθαρμένης, καὶ προσέτι τοῖς κατʼ ἀρετὴν ἔργοις τε καὶ λόγοις ’ οἷς τὸ θεῖον ἐξιλεούμενοι τὴν ὑπὲρ σφῶν αὐτῶν καὶ τῶν σφίσιν ὁμογενῶν ἀποτε- λοῦσιν ἱερουργίαν.

oi tonde metiontes ton tropon ton thnē- tōn bion tethnanai dokountes, kai auto monon to sōma pherontes epi gēs, phronēmati de tēn psychēn eis ouranon metenenēgmenoi, oia tines ouranioi, ton tōn anthrōpōn ephorōsi bion, hyper tou panti(s ge- genous hierōmenoi tǭ epi pantōn theǭ, ou bouthysiais kai haimasin, oude spondais kai knisais, oudʼ au kapnǭ kai pyros apobrōsei kai sōmatōn phthorais, dogmasi de orthois alēthous eusebeias, psychēs te dia- thesei kekatharmenēs, kai proseti tois katʼ aretēn ergois te kai logois ’ hois to theion exileoumenoi tēn hyper sphōn autōn kai tōn sphisin homogenōn apote- lousin hierourgian.

Those who pursue this way seem to have died to the life of mortals; carrying only the body on earth, but having transferred their soul in thought to heaven, they look down on human life like heavenly beings. They act as priests to the God over all on behalf of the whole race, not with sacrifices of oxen and blood, nor with libations and savor of burnt fat, nor again with smoke and devouring fire and the destruction of bodies, but with right doctrines of true piety, with a purified disposition of soul, and further with virtuous deeds and words. By these they propitiate the Divine and perform their priestly service for themselves and for those of their race.

Notes and citation

Summary: Ascetics live as if in heaven and serve as priests for all through pure doctrine, soul, and virtue.

Notes on the original text

Digital text corrected (letters transposed in the digital text): κεκαρθαμένης → κεκαθαρμένης.

Topics: Ethics, Prayer

Cite (SBL): Eusebius, Dem. ev. 1.8.2 (Dindorf 3:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-8-2). (abbreviation not yet checked)

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1.8.3Dindorf 3:57–58

τοιόσδε μὲν οἶν καθέστηκεν ὁ ἐντελὴς τῆς κατὰ τὸν Χριστιανισμὸν πολιτείας τρό- πος· ὁ δʼ ὑποβεβηκὼς ἀνθρωπινώτερος, οἷος καὶ γάμοις συγκατιέναι σώφροσι καὶ παιδοποιίαις, οἰκο- νομίας τε ἐπιμελεῖσθαι, τοῖς κατὰ τὸ δίκαιον στρa- τευομένοις τὰ πρακτέα ὑποτίθεσθαι, ἀγρῶν τε καὶ ἐμπορίας καὶ τῆς ἄλλης πολιτικωτέρας ἀγωγῆς μετὰ τοῦ θεοσεβοῦς φροντίζειν, οἷς καὶ ἀσκήσεων καιροὶ μαθητείας τε καὶ τῶν θείων λόγων ἀκροάσεως ἡμέραι ἀφωρίσθησαν.

toiosde men oin kathestēken ho entelēs tēs kata ton Christianismon politeias tro- pos; ho dʼ hypobebēkōs anthrōpinōteros, hoios kai gamois synkatienai sōphrosi kai paidopoiiais, oiko- nomias te epimeleisthai, tois kata to dikaion stra- teuomenois ta praktea hypotithesthai, agrōn te kai emporias kai tēs allēs politikōteras agōgēs meta tou theosebous phrontizein, hois kai askēseōn kairoi mathēteias te kai tōn theiōn logōn akroaseōs hēmerai aphōristhēsan.

Such, then, is the perfect form of the Christian way of life. The other, lower and more human, condescends to chaste marriages and the begetting of children, attends to household management, gives instructions about what they must do to those who serve as soldiers in a just cause, and cares for farms and trade and the rest of civic life along with the worship of God. For these, times of ascetic practice and days for instruction and hearing the divine words are set apart.

Notes and citation

Summary: The second, more human Christian way includes marriage, children, work, and just military service, with set times for devotion.

Eusebius accepts military service “in a just cause” in the ordinary Christian life; translated as written.

Topics: Marriage, Ethics

Cite (SBL): Eusebius, Dem. ev. 1.8.3 (Dindorf 3:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-8-3). (abbreviation not yet checked)

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1.8.4Dindorf 3:58

καί τις τούτοις δεύτερος εὐσεβείας ἀπενεμήθη βαθμὸς, κατάλληλον τῷ τοιῳδὶ βίῳ παρέχων τὴν ὠφέλειαν, ὡς μηδένα ἀμοιρεῖν τῆς σω- τηρίου ἐπιφανείας, πᾶν δὲ γένος ἀνθρώπων, ’ Ελλήνων ὁμοῦ καὶ βαρβάρων, τῆς εὐαγγελικῆς ἀπολαύειν διδασκαλίας.

kai tis toutois deuteros eusebeias apenemēthē bathmos, katallēlon tǭ toiǭdi biǭ parechōn tēn ōpheleian, hōs mēdena amoirein tēs sō- tēriou epiphaneias, pan de genos anthrōpōn, ’ Ellēnōn homou kai barbarōn, tēs euangelikēs apolauein didaskalias.

And to these a second grade of piety has been assigned, giving benefit suited to such a life, so that no one is left without a share in the saving appearance, but every race of men, Greeks and barbarians alike, enjoys the gospel teaching.

Notes and citation

Summary: This second grade of piety ensures that all can share in salvation.

Notes on the original text

Digital text corrected (OCR κ for α): κκί τις → καί τις.

Cite (SBL): Eusebius, Dem. ev. 1.8.4 (Dindorf 3:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-6-55/#p-1-8-4). (abbreviation not yet checked)

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