Demonstration of the Gospel 10.1.1–10.2.19

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 59 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 10, chapter 1

10.1.1Dindorf 3:622–623

‟ Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα, ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ κύριος· κύριος διαφυλάξαι αὐτὸν, καὶ ζήσαι αὐτὸν, καὶ μακαρίσαι αὐτὸν ἐν τῇ γῇ, καὶ μὴ παραδῷ αὐτὸν εἰς χεῖρας ἐχθρῶν αὐτοῦ. κύριος βοηθήσει αὐτῷ ἐπὶ κλίνης ὀδύνης αὐτοῦ, ὅλην τὴν κοίτην αὐτοῦ ἔστρεψας ἐν τῇ ἀρρωστίᾳ αὐτοῦ. ἐγὼ εἶπα, κύριε, ἐλέησόν με, ἴασαι ψυχήν μου, ὅτι ἥμαρτόν σοι. οἶ ἐχθροί μου εἶπαν κακά μοι, πότε ἀποθανεῖται καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ; καὶ εἰ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει ἡ καρδία αὐτοῦ, συνήγαγεν ἀνομίαν ἑαυτῷ. ἐξεπορεύετο ἔξω, καὶ ἐλάλει ἐπὶ τὸ αὐτό.

‟ Makarios ho syniōn epi ptōchon kai penēta, en hēmerą ponērą rhysetai auton ho kyrios; kyrios diaphylaxai auton, kai zēsai auton, kai makarisai auton en tę̄ gę̄, kai mē paradǭ auton eis cheiras echthrōn autou. kyrios boēthēsei autǭ epi klinēs odynēs autou, holēn tēn koitēn autou estrepsas en tę̄ arrōstią autou. egō eipa, kyrie, eleēson me, iasai psychēn mou, hoti hēmarton soi. oi echthroi mou eipan kaka moi, pote apothaneitai kai apoleitai to onoma autou? kai ei eiseporeueto tou idein, matēn elalei hē kardia autou, synēgagen anomian heautǭ. exeporeueto exō, kai elalei epi to auto.

“Blessed is he who considers the poor and needy; in the evil day the Lord will rescue him. May the Lord guard him and give him life and make him blessed on the earth, and not hand him over into the hands of his enemies. The Lord will help him on the bed of his pain; you have turned his whole bed in his sickness. I said, Lord, have mercy on me, heal my soul, for I have sinned against you. My enemies spoke evil against me: When will he die and his name perish? And if he came in to see, his heart spoke vanity; he gathered lawlessness to himself. He went outside and spoke together.

Ps 41:1–6 (40:2-7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 41:1–6 (LXX 40): the blessing of one who considers the poor, and the enemies who wish his death.

Notes on the original text

Digital text corrected (OCR error): χεῖρας ἐχθρόν αὐτοῦ → χεῖρας ἐχθρῶν αὐτοῦ.

Cite (SBL): Eusebius, Dem. ev. 10.1.1 (Dindorf 3:622–623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-1). (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).

10.1.2Dindorf 3:623

κατʼ ἐμοῦ ἐψιθύριζον πάντες οἶ ἐχθροί μου, κατʼ ἐμοῦ ἐλογίζοντο κακά μοι. λόγον παράνομον κατέθεντο κατʼ ἐμοῦ, μὴ ὁ κοιμώμενος οὐχὶ προσθήσει τοῦ ἀναστῆναι; καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφʼ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν σὺ δὲ, κύριε, ἐλέησόν με, καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με, ὅτι οὐ μὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπʼ ἐμοί. ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα.”

katʼ emou epsithyrizon pantes oi echthroi mou, katʼ emou elogizonto kaka moi. logon paranomon katethento katʼ emou, mē ho koimōmenos ouchi prosthēsei tou anastēnai? kai gar ho anthrōpos tēs eirēnēs mou, ephʼ hon ēlpisa, ho esthiōn artous mou, emegalynen epʼ eme pternismon sy de, kyrie, eleēson me, kai anastēson me, kai antapodōsō autois. en toutǭ egnōn hoti tethelēkas me, hoti ou mē epicharę̄ ho echthros mou epʼ emoi. emou de dia tēn akakian antelabou, kai ebebaiōsas me enōpion sou eis ton aiōna.”

All my enemies whispered against me; against me they devised evils for me. They laid down a lawless word against me: Will not he who sleeps rise up again? For even the man of my peace, in whom I hoped, who ate my bread, made his tripping great against me. But you, Lord, have mercy on me and raise me up, and I will repay them. By this I knew that you have delighted in me, that my enemy will not rejoice over me. But me you upheld because of my innocence, and you established me before you for ever.”

Ps 41:7–12 (40:8-13 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 41:7–12 (LXX 40): enemies plot, and a trusted friend who ate his bread turns against him; God raises him up.

Cite (SBL): Eusebius, Dem. ev. 10.1.2 (Dindorf 3:623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-2). (abbreviation not yet checked)

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10.1.3Dindorf 3:623

Ἐπειδή τινες ὑπειλήφασιν τὴν βίβλον τῶν Ψαλμῶν ὕμνους μόνον εἰς θεὸν καὶ ᾠδὰς θεολογικὰς περιέχειν, οὐ μὴν καὶ προγνώσεις οὐδὲ μελλόντων προφητείας, τοῦτο πρῶτον ἐπιτηρητέον, ὡς μυρία θεσπίζεται διʼ αὐτῶν, ἃ καὶ μακρὸν ἂν εἴη συναγαγεῖν ἐπὶ τοῦ παρόντος, ἀρκεῖ δὲ χρήσασθαι εἰς μαρτυρίαν τοῦ λόγου δύο Ψαλμοῖς ἐπιγεγραμμένοις μὲν τοῦ Ἀσὰφ, εἰρημένοις δὲ κατὰ τοὺς τοῦ Δαβὶδ χρόνους.

Epeidē tines hypeilēphasin tēn biblon tōn Psalmōn hymnous monon eis theon kai ǭdas theologikas periechein, ou mēn kai prognōseis oude mellontōn prophēteias, touto prōton epitērēteon, hōs myria thespizetai diʼ autōn, ha kai makron an eiē synagagein epi tou parontos, arkei de chrēsasthai eis martyrian tou logou dyo Psalmois epigegrammenois men tou Asaph, eirēmenois de kata tous tou Dabid chronous.

Since some have supposed that the book of Psalms contains only hymns to God and songs of theology, and not foreknowledge or prophecies of things to come, this must first be noted: that countless things are foretold through them. It would take long to collect them now; it is enough, as testimony to the argument, to use two Psalms inscribed as Asaph’s, spoken in the times of David.

Notes and citation

Summary: Against those who deny that the Psalms prophesy, Eusebius cites two Psalms of Asaph from David’s time.

Notes on the original text

Digital text corrected (OCR accent error): Ἐπειδὴ τινες → Ἐπειδή τινες.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 10.1.3 (Dindorf 3:623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-3). (abbreviation not yet checked)

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10.1.4Dindorf 3:623

τὸ τηνικαῦτα γὰρ εἶς τῶν ἱεροψαλτῶν ὁ Ἀσὰφ τυγχάνων, ὡς ἐν τῇ βίβλῳ φέρεται τῶν Παραλειπομένων, τοὺς ἐπιγεγραμμένους αὐτοῦ Ψαλμοὺς θείῳ πνεύματι προσεφώνησε.

to tēnikauta gar eis tōn hieropsaltōn ho Asaph tynchanōn, hōs en tę̄ biblǭ pheretai tōn Paraleipomenōn, tous epigegrammenous autou Psalmous theiǭ pneumati prosephōnēse.

For at that time Asaph was one of the sacred singers, as is recorded in the book of Chronicles, and he uttered by the divine Spirit the Psalms inscribed with his name.

1 Chr 16:5 (allusion, high confidence) · 1 Chr 25:1–2 (allusion, medium confidence)

Notes and citation

Summary: Asaph, a temple singer in David’s time according to Chronicles, spoke his Psalms by the Spirit.

Cite (SBL): Eusebius, Dem. ev. 10.1.4 (Dindorf 3:623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-4). (abbreviation not yet checked)

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10.1.5Dindorf 3:623

τί δὴ οὑν περιέχουσιν οἶ Ψαλμοί; προρρήσεις τῆς πολιορκίας τῆς βασιλικῆς πόλεως τοῦ Ἰουδαίων ἔθνους, ἥτις γέγονεν ἐγγύς που πεντακοσίοις ἔτεσι μετὰ τὴν πρόρ- ῥησιν.

ti dē houn periechousin oi Psalmoi? prorrēseis tēs poliorkias tēs basilikēs poleōs tou Ioudaiōn ethnous, hētis gegonen engys pou pentakosiois etesi meta tēn pror- rhēsin.

What, then, do the Psalms contain? Predictions of the siege of the royal city of the Jewish nation, which took place some five hundred years after the prediction.

Notes and citation

Summary: Asaph’s Psalms foretold the siege of Jerusalem about five hundred years in advance.

Notes on the original text

Digital text corrected (stray mark and accent in hyphenated word): πρόρ· ῥῆσιν → πρόρ- ῥησιν.

Cite (SBL): Eusebius, Dem. ev. 10.1.5 (Dindorf 3:623; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-5). (abbreviation not yet checked)

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10.1.6Dindorf 3:623–624

λέγει δʼ οὖν ὁ ἑβδομηκοστὸς τρίτος ἐπι- γεγραμμένος συνέσεως τῷ Ἀσὰφ ‟ ἵνα τί ἀπώσω θεὸς εἰς τέλος, ὠργίσθη ὁ θυμός σου ἐπὶ πρόβατα νομῆς σου; μνήσθητι τῆς συναγωγῆς σου, ἧς ἐκτήσω ἀπʼ ἀρχῆς, ἐλυτρώσω ῥάβδον κληρονομίας σου. ὄρος Σιῶν τοῦτο, ὃ κατεσκήνωσας ἐν αὐτῷ, ἔπαρον τὰς χεῖράς σου ἐπὶ τὰς ὑπερηφανίας αὐτῶν εἰς τέλος. ὅσα ἐπονηρεύσατο ὁ ἐχθρὸς ἐν τοῖς ἁγίοις σου, καὶ ἐνεκαυχήσαντο οἶ μισοῦντές σε ἐν μέσῳ τῆς ἑορτῆς σου.

legei dʼ oun ho hebdomēkostos tritos epi- gegrammenos syneseōs tǭ Asaph ‟ hina ti apōsō theos eis telos, ōrgisthē ho thymos sou epi probata nomēs sou? mnēsthēti tēs synagōgēs sou, hēs ektēsō apʼ archēs, elytrōsō rhabdon klēronomias sou. oros Siōn touto, ho kateskēnōsas en autǭ, eparon tas cheiras sou epi tas hyperēphanias autōn eis telos. hosa eponēreusato ho echthros en tois hagiois sou, kai enekauchēsanto oi misountes se en mesǭ tēs heortēs sou.

The seventy-third, inscribed “Of understanding, for Asaph,” says: “Why, O God, have you rejected us for ever? Why is your wrath kindled against the sheep of your pasture? Remember your congregation, which you acquired from the beginning; you redeemed the rod of your inheritance, this Mount Zion in which you dwelt. Lift up your hands against their arrogance for ever. How much evil the enemy has done in your holy places, and those who hate you boasted in the midst of your feast.

Ps 74:1–4 (73:1-4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 74:1–4 (LXX 73): lament over the enemy’s ravaging of God’s sanctuary on Zion.

The seventy-third Psalm in the Septuagint is Psalm 74 in the English Bible.

Notes on the original text

Digital text corrected (words run together): ἱνατί ἀπώσω → ἵνα τί ἀπώσω.

Cite (SBL): Eusebius, Dem. ev. 10.1.6 (Dindorf 3:623–624; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-6). (abbreviation not yet checked)

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10.1.7Dindorf 3:624

ἔθεντο τὰ σημεῖα αὐτῶν σημεῖα, καὶ οὐκ ἔγνωσαν ὡς εἰς τὴν εἴσοδον ὑπεράνω. ὡς ἐν δρυμῷ ξύλων ἀξίναις ἐξέκοψαν τὰς θύρας αὐτῆς ἐπὶ τὸ αὐτὸ, ἐν πελέκει καὶ λαξευτηρίῳ κατέρραξαν αὐτήν. ἐνεπύρισαν ἐν πυρὶ τὸ ἁγιαστήριόν σου, εἰς τὴν γῆν ἐβεβήλωσαν τὸ σκήνωμα τοῦ ὀνόματός σου.” ταῦτα μὲν ὁ ἑβδομηκοστὸς τρίτος ψαλμός.

ethento ta sēmeia autōn sēmeia, kai ouk egnōsan hōs eis tēn eisodon hyperanō. hōs en drymǭ xylōn axinais exekopsan tas thyras autēs epi to auto, en pelekei kai laxeutēriǭ katerraxan autēn. enepyrisan en pyri to hagiastērion sou, eis tēn gēn ebebēlōsan to skēnōma tou onomatos sou.” tauta men ho hebdomēkostos tritos psalmos.

They set up their signs as signs, and did not know, as at the entrance above. As in a thicket of trees they hewed down its doors with axes together; with hatchet and chisel they broke it down. They set your sanctuary on fire; to the ground they profaned the dwelling place of your name.” So says the seventy-third Psalm.

Ps 74:4–7 (73:4-7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 74:4–7 (LXX 73): the enemy hacked down the doors and burned the sanctuary.

Cite (SBL): Eusebius, Dem. ev. 10.1.7 (Dindorf 3:624; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-7). (abbreviation not yet checked)

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10.1.8Dindorf 3:624

καὶ ὁ ἑβδομηκοστὸς δὲ ὄγδοος τοῦ Ἀσὰφ καὶ αὐτὸς τυγχάνων τάδε περιέχει ‟ ὁ θεὸς εἰσήλθοσαν ἔθνη εἰς τὴν κληρονομίαν σου, ἐμίαναν τὸν ναὸν τὸν ἅγιόν σου. ἔθεντο Ἰερουσαλημ ὡς ὀπωροφυλάκιον, ἔθεντο τὰ θνησιμαῖα τῶν δούλων σου βρώματα τοῖς πετεινοῖς τοῦ οὐρανοῦ, τὰς σάρκας τῶν ὁσίων σου τοῖς θηρίοις τῆς γῆς.”

kai ho hebdomēkostos de ogdoos tou Asaph kai autos tynchanōn tade periechei ‟ ho theos eisēlthosan ethnē eis tēn klēronomian sou, emianan ton naon ton hagion sou. ethento Ierousalēm hōs opōrophylakion, ethento ta thnēsimaia tōn doulōn sou brōmata tois peteinois tou ouranou, tas sarkas tōn hosiōn sou tois thēriois tēs gēs.”

And the seventy-eighth, which is also Asaph’s, contains these words: “O God, the nations have come into your inheritance; they have defiled your holy temple; they have made Jerusalem like a hut for guarding fruit; they have given the corpses of your servants as food to the birds of the sky, the flesh of your holy ones to the beasts of the earth.”

Ps 79:1–2 (78:1-2 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 79:1–2 (LXX 78): the nations have defiled the temple and left the dead unburied.

The seventy-eighth Psalm in the Septuagint is Psalm 79 in the English Bible.

Notes on the original text

Digital text corrected (OCR error): εἰδήλθοσαν → εἰσήλθοσαν.

Cite (SBL): Eusebius, Dem. ev. 10.1.8 (Dindorf 3:624; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-8). (abbreviation not yet checked)

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10.1.9Dindorf 3:624

τούτων δὲ τὰ μὲν πρῶτα, λέγω δὲ τὰ ἀπὸ τοῦ ἑβδομηκοστοῦ τρίτου Ψαλμοῦ, εἴρητο βασιλεύοντος ἔτι τοῦ Δαβὶδ πρὸ τοῦ τὸν ναὸν ὑπὸ Σολομῶνος κατασκευασθῆναι· τέλους δὲ ἔτυχεν οὐκ ἄλλοτε ἣ πρῶτον μὲν ἐπὶ τῆς Βαβυλωνίων πολιορκίας, δεύτερον δὲ ἐπὶ τοῦ Ῥωμαϊκοῦ πρὸς Ἰουδαίους πολέμου.

toutōn de ta men prōta, legō de ta apo tou hebdomēkostou tritou Psalmou, eirēto basileuontos eti tou Dabid pro tou ton naon hypo Solomōnos kataskeuasthēnai; telous de etychen ouk allote hē prōton men epi tēs Babylōniōn poliorkias, deuteron de epi tou Rhōmaïkou pros Ioudaious polemou.

Of these, the first, I mean those from the seventy-third Psalm, were spoken while David was still reigning, before the temple was built by Solomon; and they were fulfilled at no other time than, first, at the siege by the Babylonians, and second, in the Roman war against the Jews.

Notes and citation

Summary: Psalm 74 was spoken before Solomon’s temple existed and fulfilled at the Babylonian and Roman sieges.

Notes on the original text

Digital text corrected (OCR error): ἱπὸ Σολομῶνος → ὑπὸ Σολομῶνος.

Cite (SBL): Eusebius, Dem. ev. 10.1.9 (Dindorf 3:624; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-9). (abbreviation not yet checked)

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10.1.10Dindorf 3:624–625

ἕκαστα γὰρ τῶν εἰρημένων ἐπληροῦτο ἐπί τε τῆς πρώτης καὶ δευτέρας τοῦ ἱεροῦ κατασκαφῆς προγνωσθέντα καὶ ἀναφωνηθέντα ἐν τοῖς εἰρη- μένοις Ψαλμοῖς ὑπὸ τοῦ Ἀσάφ· τὰ δὲ δεύτερα ἀπὸ τοῦ ἑβδομηκοστοῦ ὀγδόου ἐπληροῦτο κατὰ τοὺς Ἀντιόχου χρόνους, τοῦ κληθέντος Ἐπιφανοῦς, ὃς τῆς Συρίας βασιλεύσας ὑπάγεται μὲν τὰ Ἱεροσόλυμα, μιαίνει δὲ τὸν ναὸν καὶ καθαιρεῖ τὸ θυσιαστήριον, ἔπειτα τοὺς Ἰουδαίους ἑλληνίζειν ἐπαναγκάζων πλείστους ὅσους αὐτῶν ἄνδρας τε καὶ γυναῖκας ὑπὲρ τοῦ οἰκείου νόμου καὶ τῆς πατρῴας εὐσεβείας ἀνήρει, ποικίλαις προαικιζόμενος τιμωρίαις.

hekasta gar tōn eirēmenōn eplērouto epi te tēs prōtēs kai deuteras tou hierou kataskaphēs prognōsthenta kai anaphōnēthenta en tois eirē- menois Psalmois hypo tou Asaph; ta de deutera apo tou hebdomēkostou ogdoou eplērouto kata tous Antiochou chronous, tou klēthentos Epiphanous, hos tēs Syrias basileusas hypagetai men ta Hierosolyma, miainei de ton naon kai kathairei to thysiastērion, epeita tous Ioudaious hellēnizein epanankazōn pleistous hosous autōn andras te kai gynaikas hyper tou oikeiou nomou kai tēs patrǭas eusebeias anērei, poikilais proaikizomenos timōriais.

For each of the things said was fulfilled at the first and second razing of the temple, having been foreknown and proclaimed by Asaph in the Psalms mentioned. And the second passage, from the seventy-eighth, was fulfilled in the times of Antiochus called Epiphanes, who, reigning over Syria, subdued Jerusalem, defiled the temple, and pulled down the altar; then, compelling the Jews to adopt Greek ways, he killed very many of them, men and women, for their own law and ancestral piety, first torturing them with various punishments.

Notes and citation

Summary: Psalm 79 was fulfilled under Antiochus Epiphanes, who defiled the temple and killed Jews faithful to their law.

Extrabiblical texts: 1 Macc 1:20-64 (1 Maccabees [in RC, EO canons]; allusion); 2 Macc 6-7 (2 Maccabees [in RC, EO canons]; allusion)

Topics: Martyrdom, Persecution

Cite (SBL): Eusebius, Dem. ev. 10.1.10 (Dindorf 3:624–625; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-10). (abbreviation not yet checked)

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10.1.11Dindorf 3:625

εἰς ἐκεῖνον τοιγαροῦν τὸν καιρὸν καὶ εἰς τοὺς μετὰ ταῦτα τῷ Ἀντιόχῳ τὰ ἴσα πράξαντας ἀναφωνεῖ ὁ Ἀσὰφ τὰ ἀπὸ τοῦ ἑβδομηκοστοῦ ὀγδόου Ψαλμοῦ. μαρτυρεῖ δὲ τῷ λόγῳ ἡ τῶν καλουμένων Μακκαβαίων γραφὴ, τοῦτον ἔχουσα τὸν τρόπον ‟ καὶ ἐπισυνήχθησαν πρὸς Ἰάκειμον καὶ Βακχίδην συναγωγὴ γραμματέων ἐκζητοῦσα δίκαια.”

eis ekeinon toigaroun ton kairon kai eis tous meta tauta tǭ Antiochǭ ta isa praxantas anaphōnei ho Asaph ta apo tou hebdomēkostou ogdoou Psalmou. martyrei de tǭ logǭ hē tōn kaloumenōn Makkabaiōn graphē, touton echousa ton tropon ‟ kai episynēchthēsan pros Iakeimon kai Bakchidēn synagōgē grammateōn ekzētousa dikaia.”

To that time, then, and to those who afterwards did the same as Antiochus, Asaph addresses the words of the seventy-eighth Psalm. The writing of those called the Maccabees bears witness to the argument, running thus: “And there were gathered to Alcimus and Bacchides a company of scribes seeking just terms.”

Notes and citation

Summary: 1 Maccabees confirms that Psalm 79 refers to the Maccabean period.

The digital text names “Iakeimos” (Ἰάκειμος), the high priest Alcimus of 1 Maccabees 7.

Notes on the original text

Digital text corrected (OCR doubling of a prefix): προσἐπισυνήχθησαν → ἐπισυνήχθησαν.

Extrabiblical texts: 1 Macc 7:12 (1 Maccabees [in RC, EO canons]; quotation)

Cite (SBL): Eusebius, Dem. ev. 10.1.11 (Dindorf 3:625; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-11). (abbreviation not yet checked)

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10.1.12Dindorf 3:625

καὶ ἑξῆς ἐπιλέγει ‟ καὶ ὤμοσεν αὐτοῖς λέγων, οὐκ ἐκζητήσομεν ὑμῖν κακὸν καὶ τοῖς φίλοις ὑμῶν· καὶ ἐνεπίστευσαν αὐτῷ· καὶ συνέλαβεν ἐξ αὐτῶν ἐξήκοντα ἄνδρας, καὶ ἀπέκτεινεν αὐτοὺς ἐν ἡμέρᾳ μιᾷ κατὰ τὸν λόγον Ἀσὰφ ὅν ἔγραψεν, ἔδωκαν τὰ θνησιμαῖα τῶν δούλων σου βρώματα τοῖς πετεινοῖς τοῦ οὐρανοῦ, σάρκας ὁσίων σου τοῖς ζῴοις τῆς γῆς, αἵματα αὐτῶν ἐξέχεαν κύκλῳ Ἱερουσαλὴμ, καὶ οὐκ ἦν ὁ θάπτων.”

kai hexēs epilegei ‟ kai ōmosen autois legōn, ouk ekzētēsomen hymin kakon kai tois philois hymōn; kai enepisteusan autǭ; kai synelaben ex autōn exēkonta andras, kai apekteinen autous en hēmerą mią kata ton logon Asaph hon egrapsen, edōkan ta thnēsimaia tōn doulōn sou brōmata tois peteinois tou ouranou, sarkas hosiōn sou tois zǭois tēs gēs, haimata autōn exechean kyklǭ Hierousalēm, kai ouk ēn ho thaptōn.”

And next it adds: “And he swore to them, saying, We will not seek harm to you or your friends. And they trusted him. And he seized sixty men of them and killed them in one day, according to the word that Asaph wrote: They gave the corpses of your servants as food to the birds of the sky, the flesh of your holy ones to the living creatures of the earth; they poured out their blood around Jerusalem, and there was no one to bury them.”

Ps 79:2–3 (78:2-3 LXX) (quotation, high confidence)

Notes and citation

Summary: 1 Maccabees 7:15–17 cites Asaph’s Psalm as fulfilled when sixty were killed in one day.

Extrabiblical texts: 1 Macc 7:15-17 (1 Maccabees [in RC, EO canons]; quotation)

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 10.1.12 (Dindorf 3:625; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-12). (abbreviation not yet checked)

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10.1.13Dindorf 3:625–626

τούτων οὕτω προρρηθέντων καὶ ἀποτελεσθέντων οὐ θαυμαστὸν εἰ κατὰ τὸν αὐτὸν τρόπον καὶ τὰ προεκτεθέντα τοῦ τεσσαρακοστοῦ Ψαλμοῦ λόγια σημαίνει τὰ μέλλοντα ἔσεσθαι κατὰ τὸν καιρὸν τῆς τοῦ σωτῆρος ἡμῶν ἐπιβουλῆς, ἅπερ μὴ πάντων ἀνθρώπων συνιέντων, ὅπως λόγος ὢν θεοῦ καὶ σοφία καὶ ζωὴ καὶ φῶς ἀληθινὸν, καὶ πάντα πλοῦτον ἀγαθῶν κεκτη- μένος, διʼ ἡμᾶς ἐπτώχευσε σάρκα λαβὼν, καὶ τοῖς τὸ γένος θνητοῖς ἀνθρώποις καὶ πτωχοῖς ὁμοιωθεὶς, μορφήν τε δούλου καὶ πένητος ἀνειληφὼς, καὶ μάλιστα καθʼ ὃν καιρὸν ἐπλήρου τὴν ἀπὸ τοῦ Ψαλμοῦ προφητείαν, εἰκότως ἐν ἀρχῇ τοῦ Ψαλμοῦ μακαρίζεται ὁ ταῦτα περὶ αὐτοῦ συνιεὶς, ἐπαγγελίας τυγχάνων τῆς ἀναγεγραμμένης εἶθʼ ἐξῆς ἐκ προσώπου λοιπὸν δὴ τοῦ πένητος καὶ πτωχοῦ, αὐτοῦ δηλαδὴ τοῦ διʼ ημᾶς πτωχεύσαντος σωτῆρος ἡμῶν, ἐπιλέγεται ‟ ἐγὼ εἶπα, κύριε ἐλέησόν με.” ὅτι δὲ ἐκ προσώπου τοῦ σωτῆρος τὰ ἐν τῷ Ψαλμῷ θεσπίζεται αὐτάρκης μάρτυς ὁ εὐαγγελιστὴς Ἰωάννης τυγχάνει.

toutōn houtō prorrēthentōn kai apotelesthentōn ou thaumaston ei kata ton auton tropon kai ta proektethenta tou tessarakostou Psalmou logia sēmainei ta mellonta esesthai kata ton kairon tēs tou sōtēros hēmōn epiboulēs, haper mē pantōn anthrōpōn synientōn, hopōs logos ōn theou kai sophia kai zōē kai phōs alēthinon, kai panta plouton agathōn kektē- menos, diʼ hēmas eptōcheuse sarka labōn, kai tois to genos thnētois anthrōpois kai ptōchois homoiōtheis, morphēn te doulou kai penētos aneilēphōs, kai malista kathʼ hon kairon eplērou tēn apo tou Psalmou prophēteian, eikotōs en archę̄ tou Psalmou makarizetai ho tauta peri autou synieis, epangelias tynchanōn tēs anagegrammenēs eithʼ exēs ek prosōpou loipon dē tou penētos kai ptōchou, autou dēladē tou diʼ ēmas ptōcheusantos sōtēros hēmōn, epilegetai ‟ egō eipa, kyrie eleēson me.” hoti de ek prosōpou tou sōtēros ta en tǭ Psalmǭ thespizetai autarkēs martys ho euangelistēs Iōannēs tynchanei.

Since these things were foretold and fulfilled in this way, it is no wonder if in the same way the oracles of the fortieth Psalm set out above signify what would happen at the time of the plot against our Savior. Since not all people understand how, being the Word of God and wisdom and life and true light, and possessing all the wealth of good things, he became poor for our sake by taking flesh, being made like mortal men and the poor, and taking the form of a servant and a needy man, especially at the time when he fulfilled the prophecy of the Psalm, the one who understands these things about him is fittingly called blessed at the beginning of the Psalm, receiving the promise written there. Then next, now in the person of the needy and poor one, clearly our Savior himself who became poor for us, it adds, “I said, Lord, have mercy on me.” And John the evangelist is a sufficient witness that the words in the Psalm are spoken in the person of the Savior.

Ps 41:1 (40:2 LXX) (allusion, high confidence) · Ps 41:4 (40:5 LXX) (quotation, high confidence) · 2 Cor 8:9 (allusion, high confidence) · Phil 2:7 (allusion, high confidence)

Notes and citation

Summary: As Asaph’s Psalms were fulfilled, so Psalm 41 (LXX 40) foretells the plot against Christ, the poor one who became poor for us.

The fortieth Psalm in the Septuagint is Psalm 41 in the English Bible.

Notes on the original text

Digital text corrected (OCR accent error): ἇπερ μὴ → ἅπερ μὴ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.13 (Dindorf 3:625–626; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-13). (abbreviation not yet checked)

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10.1.14Dindorf 3:626

ἱστορεῖ γὰρ ὅτι ‟ λαβὼν ὁ Ἰησοῦς ποτε λέντιον περιεζώσατο, καὶ νίψας τοὺς πόδας τῶν μαθητῶν αὑτοῦ εἶπεν, ἐγὼ οἶδα οὓς ἐξελεξάμην. ἀλλʼ ἵνα ἡ γραφὴ πληρωθῇ, ὁ τρώγων μετʼ ἐμοῦ τὸν ἄρτον. ἐπῆρεν ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ.”

historei gar hoti ‟ labōn ho Iēsous pote lention periezōsato, kai nipsas tous podas tōn mathētōn hautou eipen, egō oida hous exelexamēn. allʼ hina hē graphē plērōthę̄, ho trōgōn metʼ emou ton arton. epēren epʼ eme tēn pternan autou.”

For he records that “Jesus once took a towel and girded himself, and, having washed his disciples’ feet, said, I know whom I have chosen; but it is so that the Scripture may be fulfilled: He who eats bread with me has lifted up his heel against me.”

John 13:4–5 (allusion, high confidence) · John 13:18 (quotation, high confidence)

Notes and citation

Summary: John records Jesus applying Psalm 41:9 to Judas after the foot-washing.

The quotation abridges John 13:4–5 and 13:18.

Cite (SBL): Eusebius, Dem. ev. 10.1.14 (Dindorf 3:626; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-14). (abbreviation not yet checked)

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10.1.15Dindorf 3:626

ποίαν γὰρ πεπληρῶσθαι γραφὴν ἐν τούτοις ἐδήλου ἀλλʼ ἢ τὴν τοῦ μετὰ χεῖρας Ψαλμοῦ, ἐν ᾧ εἴρηται ‟ καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφʼ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν; ” φησὶν οὖν ἀρχόμενος‘ ἐγὼ εἶπα, κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι, ” καὶ διʼ ὅλου τοῦ Ψαλμοῦ·

poian gar peplērōsthai graphēn en toutois edēlou allʼ ē tēn tou meta cheiras Psalmou, en hǭ eirētai ‟ kai gar ho anthrōpos tēs eirēnēs mou, ephʼ hon ēlpisa, ho esthiōn artous mou emegalynen epʼ eme pternismon? ” phēsin oun archomenos‘ egō eipa, kyrie, eleēson me, iasai tēn psychēn mou, hoti hēmarton soi, ” kai diʼ holou tou Psalmou;

For what Scripture did he show to be fulfilled in these words but that of the Psalm in hand, in which it is said, “For even the man of my peace, in whom I hoped, who ate my bread, made his tripping great against me”? He says, then, at the beginning, “I said, Lord, have mercy on me; heal my soul, for I have sinned against you,” and so through the whole Psalm.

Ps 41:9 (40:10 LXX) (quotation, high confidence) · Ps 41:4 (40:5 LXX) (quotation, high confidence)

Notes and citation

Summary: The Scripture Jesus cited is this Psalm, spoken throughout in his person.

Notes on the original text

Digital text corrected (stray period inside a word): εἰρήν. ης → εἰρήνης.

Cite (SBL): Eusebius, Dem. ev. 10.1.15 (Dindorf 3:626; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-15). (abbreviation not yet checked)

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10.1.16Dindorf 3:626–627

ἅπερ σαφέστερον ὁ Σύμμαχος τοῦτον ἐξέδωκε τὸν τρόπον ‟ ἐμοῦ λέγοντος, κύριε οἰκτείρησόν με, ἴασαι τὴν ψυχήν μου, καὶ εἰ ἥμαρτόν σοι, οἶ ἐχθροί μου ἔλεγον περὶ ἐμοῦ κακὰ, πότε ἀποθάνῃ, καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ; καὶ εἰσερχόμενος ἐπισκέψασθαι μάταια ἐλάλει ἡ καρδία αὐτοῦ, ἤθροι- ζεν ἀδικίαν ἑαυτῇ· ἐξερχόμενος δὲ ἔξω κατελάλει. ὁμοθυμαδὸν ἐψιθύριζον κατʼ ἐμοῦ πάντες οἱ μισοῦντές με, περὶ ἐμοῦ ἐννοοῦντες κακά μοι.

haper saphesteron ho Symmachos touton exedōke ton tropon ‟ emou legontos, kyrie oikteirēson me, iasai tēn psychēn mou, kai ei hēmarton soi, oi echthroi mou elegon peri emou kaka, pote apothanę̄, kai apoleitai to onoma autou? kai eiserchomenos episkepsasthai mataia elalei hē kardia autou, ēthroi- zen adikian heautę̄; exerchomenos de exō katelalei. homothymadon epsithyrizon katʼ emou pantes hoi misountes me, peri emou ennoountes kaka moi.

Symmachus rendered these words more clearly in this way: “When I said, Lord, pity me, heal my soul, even if I have sinned against you, my enemies spoke evil of me: When will he die, and his name perish? And coming in to visit, his heart spoke vain things; it gathered injustice to itself; and going out he slandered. All who hate me whispered against me with one accord, thinking evil of me.

Ps 41:4–7 (40:5-8 LXX) (quotation, high confidence)

Notes and citation

Summary: Symmachus’s version of Psalm 41:4–7, “even if I have sinned against you.”

Cite (SBL): Eusebius, Dem. ev. 10.1.16 (Dindorf 3:626–627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-16). (abbreviation not yet checked)

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10.1.17Dindorf 3:627

λόγος παράνομος ἐκκέχυτο ἔνδον αὐτῶν, καὶ πεσὼν οὐκέτι ἀναστήσεται. ἀλλὰ καὶ ἄνθρωπος, ὃς εἰρήνευέ μοι, ᾧ ἐπεποίθειν, συνεσθίων μοι ἄρτον ἐμὸν, κατεμεγαλύνθη μου ἀκολούθως, σὺ δὲ κύριε οἴκτειρόν με, καὶ ἀνέγειρόν με, ἵνα ἀνταποδώσω αὐτοῖς. διὰ τοῦτο γνώσομαι ὅτι θελήσεις, ἐὰν μὴ καταλαλήσῃ ὁ ἐχθρός μου. ἐμοῦ δὲ διὰ τὴν ἁπλότητα ἀντέσχου, καὶ παραστήσεις με ἔμπροσθέν σου διʼ αἰῶνος.”

logos paranomos ekkechyto endon autōn, kai pesōn ouketi anastēsetai. alla kai anthrōpos, hos eirēneue moi, hǭ epepoithein, synesthiōn moi arton emon, katemegalynthē mou akolouthōs, sy de kyrie oikteiron me, kai anegeiron me, hina antapodōsō autois. dia touto gnōsomai hoti thelēseis, ean mē katalalēsę̄ ho echthros mou. emou de dia tēn haplotēta anteschou, kai parastēseis me emprosthen sou diʼ aiōnos.”

A lawless word was poured out within them: having fallen, he will rise no more. But even the man who was at peace with me, in whom I trusted, who ate my bread with me, magnified himself against me in turn. But you, Lord, pity me and raise me up, that I may repay them. By this I shall know that you will delight in me, if my enemy does not speak against me. But me you upheld because of my simplicity, and you will set me before you for ever.”

Ps 41:8–12 (40:9-13 LXX) (quotation, high confidence)

Notes and citation

Summary: Symmachus’s version of Psalm 41:8–12.

Notes on the original text

Digital text corrected (repeated word): ἀντέσχου ἀντέσχου → ἀντέσχου.

Cite (SBL): Eusebius, Dem. ev. 10.1.17 (Dindorf 3:627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-17). (abbreviation not yet checked)

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10.1.18Dindorf 3:627

ἰσοδυναμεῖ δὲ τοῖς τοῦ Συμμάχου καὶ τὰ Ἀκύλου. πρῶτον οὑν περὶ τοῦ δοκεῖν ὑπεμφαίνειν ἐκ προσώπου τοῦ σωτῆρος ἡμῶν τὸ εἰρημένον, τὸ “ ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι, ” τηρήσεις τὸ παρὰ τῷ Συμμάχῳ μὴ οὕτως ἔχον, ἀλλὰ “ ἴασαι τὴν ψυχήν μου, καὶ εἰ ἥμαρτόν σοι.’ καὶ οὕτως δὲ τοῦτό φησιν, ἐπειδὴ τὰς ἡμετέρας κοινοποιεῖ εἰς ἑαυτὸν ἁμαρτίας.

isodynamei de tois tou Symmachou kai ta Akylou. prōton houn peri tou dokein hypemphainein ek prosōpou tou sōtēros hēmōn to eirēmenon, to “ iasai tēn psychēn mou, hoti hēmarton soi, ” tērēseis to para tǭ Symmachǭ mē houtōs echon, alla “ iasai tēn psychēn mou, kai ei hēmarton soi.’ kai houtōs de touto phēsin, epeidē tas hēmeteras koinopoiei eis heauton hamartias.

Aquila’s words are equivalent to those of Symmachus. First, then, concerning what seems to be implied in the words said in the person of our Savior, “Heal my soul, for I have sinned against you,” you will note that in Symmachus it is not so, but “Heal my soul, even if I have sinned against you.” And he says even this because he makes our sins his own.

Ps 41:4 (40:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Symmachus reads “even if I have sinned”; Christ speaks so because he makes our sins his own.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.18 (Dindorf 3:627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-18). (abbreviation not yet checked)

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10.1.19Dindorf 3:627

διὸ λέλεκται “ καὶ κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν” καὶ “ αὐτὸς τὰς ἁμαρτίας ἡμῶν φέρει.”

dio lelektai “ kai kyrios paredōken auton tais hamartiais hēmōn” kai “ autos tas hamartias hēmōn pherei.”

That is why it is said, “And the Lord handed him over for our sins,” and “He bears our sins.”

Isa 53:6 (quotation, high confidence) · Isa 53:4 (quotation, high confidence)

Notes and citation

Summary: Isaiah 53 says the Lord handed him over for our sins and he bears them.

Both sayings follow the Septuagint of Isaiah 53.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.19 (Dindorf 3:627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-19). (abbreviation not yet checked)

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10.1.20Dindorf 3:627

γέγονε γοῦν ὑπὲρ ἡμῶν κατάρα ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· ὃν καὶ μὴ γνόντα ἁμαρτίαν ὁ θεὸς ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἀντίψυχον ὑπὲρ πάντων ἡμῶν προέμενος αὑτὸν, “ ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ.” ἀλλʼ ἐπεὶ καὶ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας γενόμενος κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, εἰκότως προφέρεται τὰ ἐκκείμενα

gegone goun hyper hēmōn katara ho amnos tou theou ho airōn tēn hamartian tou kosmou; hon kai mē gnonta hamartian ho theos hyper hēmōn hamartian epoiēsen, antipsychon hyper pantōn hēmōn proemenos hauton, “ hina hēmeis genōmetha dikaiosynē theou en autǭ.” allʼ epei kai en homoiōmati sarkos hamartias genomenos katekrine tēn hamartian en tę̄ sarki, eikotōs propheretai ta ekkeimena

At any rate, the Lamb of God who takes away the sin of the world became a curse for us; God made him who knew no sin to be sin for us, giving him up as a ransom for all of us, “so that we might become the righteousness of God in him.” And since, having come in the likeness of sinful flesh, he condemned sin in the flesh, the words set out are fittingly uttered.

John 1:29 (allusion, high confidence) · Gal 3:13 (allusion, high confidence) · 2 Cor 5:21 (quotation, high confidence) · Rom 8:3 (allusion, high confidence)

Notes and citation

Summary: Christ became a curse and sin for us, and in the likeness of sinful flesh condemned sin; so he speaks these words.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.20 (Dindorf 3:627; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-20). (abbreviation not yet checked)

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10.1.21Dindorf 3:627–628

ὅτι δὲ τὰς ἡμετέρας ἁμαρτίας ἐξοικειούμενος διὰ τὴν πρὸς ἡμᾶς ἀγάπην καὶ φιλανθρωπίαν ταῦτά φησιν, ἑξῆς ὑπο- καταβὰς ἐν αὐτῷ τῷ Ψαλμῷ ἐπιφέρει λέγων “ ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, ” σαφῶς τὸ ἀπειρόκακον τοῦ θεοῦ παριστάς. πῶς δὲ τὰς ἡμετέρας ἁμαρτίας ἐξοικειοῦται, καὶ πῶς φέρειν λέγεται τὰς ἀνομίας ἡμῶν, ἢ καθʼ ὃ σῶμα αὐτοῦ εἶναι λεγόμεθα, κατὰ τὸν ἀπόστολον φήσαντα “ὑμεῖς δὲ ἐστὲ σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους;”

hoti de tas hēmeteras hamartias exoikeioumenos dia tēn pros hēmas agapēn kai philanthrōpian tauta phēsin, hexēs hypo- katabas en autǭ tǭ Psalmǭ epipherei legōn “ emou de dia tēn akakian antelabou, ” saphōs to apeirokakon tou theou paristas. pōs de tas hēmeteras hamartias exoikeioutai, kai pōs pherein legetai tas anomias hēmōn, ē kathʼ ho sōma autou einai legometha, kata ton apostolon phēsanta “hymeis de este sōma Christou, kai melē ek merous?”

That he says these things making our sins his own out of his love and kindness toward us, he makes clear a little further on in the same Psalm, adding, “But me you upheld because of my innocence,” plainly showing the sinlessness of God. And how does he make our sins his own, and how is he said to bear our iniquities, except in that we are said to be his body, according to the apostle, who says, “Now you are the body of Christ, and members individually”?

Ps 41:12 (40:13 LXX) (quotation, high confidence) · 1 Cor 12:27 (quotation, high confidence)

Notes and citation

Summary: Christ, innocent himself, takes our sins as his own because we are his body.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.21 (Dindorf 3:627–628; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-21). (abbreviation not yet checked)

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10.1.22Dindorf 3:628

καὶ καθʼ ὃ πάσχοντος ἑνὸς μέλους συμπάσχει πάντα τὰ μέλη, οὕτως τῶν πολλῶν μελῶν πασχόντων καὶ ἁμαρτανόντων, καὶ αὐτὸς κατὰ τοὺς τῆς συμπαθείας λόγους, (ἐπειδήπερ εὐδόκησε θεοῦ λόγος ὢν μορφὴν δούλου λαβεῖν καὶ τῷ κοινῷ πάντων ἡμῶν σκηνώματι συναφθῆναι) τοὺς τῶν πασχόντων μελῶν πόνους εἰς ἑαυτὸν ἀναλαμβάνει, καὶ τὰς ἡμετέρας νόσους ἰδιοποιεῖται, καὶ πάντων ἡμῶν ὑπεραλγεῖ καὶ ὑπερπονεῖ κατὰ τοὺς τῆς φιλανθρωπίας νόμους.

kai kathʼ ho paschontos henos melous sympaschei panta ta melē, houtōs tōn pollōn melōn paschontōn kai hamartanontōn, kai autos kata tous tēs sympatheias logous, (epeidēper eudokēse theou logos ōn morphēn doulou labein kai tǭ koinǭ pantōn hēmōn skēnōmati synaphthēnai) tous tōn paschontōn melōn ponous eis heauton analambanei, kai tas hēmeteras nosous idiopoieitai, kai pantōn hēmōn hyperalgei kai hyperponei kata tous tēs philanthrōpias nomous.

And as, when one member suffers, all the members suffer together, so when the many members suffer and sin, he too, by the laws of sympathy (since, being the Word of God, he was pleased to take the form of a servant and to be joined to the common tent of us all), takes upon himself the pains of the suffering members, makes our sicknesses his own, and grieves and labours for us all according to the laws of love for humankind.

1 Cor 12:26 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · Isa 53:4 (allusion, medium confidence)

Notes and citation

Summary: As head of the body, Christ by sympathy takes on the sufferings and sicknesses of his members.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.22 (Dindorf 3:628; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-22). (abbreviation not yet checked)

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10.1.23Dindorf 3:628–629

οὐ μόνον δὲ ταῦτα πράξας ὁ ἀμνὸς τοῦ θεοῦ, ἀλλὰ καὶ ὑπὲρ ἡμῶν κολασθεὶς καὶ τιμωρίαν ὑποσχὼν ἣν αὐτὸς μὲν οὐκ ὤφειλεν, ἀλλʼ ἡμεῖς τοῦ πλήθους ἕνεκεν τῶν πεπλεμμελημένων, ἡμῖν αἴτιος τῆς τῶν ἁμαρτημάτων ἀφέσεως κατέστη, ἅτε τὸν ὑπὲρ ἡμῶν ἀναδεξάμενος θάνατον, μάστιγάς τε καὶ ὕβρεις καὶ ἀτιμίας ἡμῖν ἐποφειλομένας εἰς αὑτὸν μετατιθεὶς, καὶ τὴν ἡμῖν προστετιμημένην κατάραν ἐφʼ ἑαυτὸν ἑλκύσας, γενόμενος ὑπὲρ ἡμῶν κατάρα· καὶ τί γὰρ ἄλλο ἢ ἀντίψυχον; διό φησιν ἐξ ἡμετέρου προσώπου τὸ λόγιον “ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν, καὶ κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν, ὥστε εἰκότως ἑνῶν ἑαυτὸν ἡμῖν ἡμᾶς τε αὑτῷ, καὶ τὰ ἡμέτερα πάθη ἰδιοποιούμενος, φησὶν “ ἐγὼ εἶπα, κύριε ἐλέη- σόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι.”

ou monon de tauta praxas ho amnos tou theou, alla kai hyper hēmōn kolastheis kai timōrian hyposchōn hēn autos men ouk ōpheilen, allʼ hēmeis tou plēthous heneken tōn peplemmelēmenōn, hēmin aitios tēs tōn hamartēmatōn apheseōs katestē, hate ton hyper hēmōn anadexamenos thanaton, mastigas te kai hybreis kai atimias hēmin epopheilomenas eis hauton metatitheis, kai tēn hēmin prostetimēmenēn kataran ephʼ heauton helkysas, genomenos hyper hēmōn katara; kai ti gar allo ē antipsychon? dio phēsin ex hēmeterou prosōpou to logion “ tǭ mōlōpi autou hēmeis iathēmen, kai kyrios paredōken auton tais hamartiais hēmōn, hōste eikotōs henōn heauton hēmin hēmas te hautǭ, kai ta hēmetera pathē idiopoioumenos, phēsin “ egō eipa, kyrie eleē- son me, iasai tēn psychēn mou, hoti hēmarton soi.”

And the Lamb of God not only did this, but was also punished on our behalf and underwent a penalty which he did not owe, but we did because of the multitude of our offences; and so he became for us the cause of the forgiveness of sins, since he took on death for us, transferred to himself the scourges, insults, and dishonours owed to us, and drew upon himself the curse assigned to us, becoming a curse for us. And what else is this but a ransom for our lives? That is why the oracle says in our person, “By his bruise we were healed,” and “The Lord handed him over for our sins.” So, fittingly, uniting himself to us and us to himself, and making our sufferings his own, he says, “I said, Lord, have mercy on me; heal my soul, for I have sinned against you.”

Gal 3:13 (allusion, high confidence) · Isa 53:5 (quotation, high confidence) · Isa 53:6 (quotation, high confidence) · Ps 41:4 (40:5 LXX) (quotation, high confidence)

Notes and citation

Summary: The Lamb bore the punishment we owed, became a curse and ransom for us, and so, united with us, speaks our confession as his own.

This is one of Eusebius’s clearest statements of Christ’s substitutionary suffering; translated as written.

Notes on the original text

Digital text corrected (OCR error): ἀντίψυχου → ἀντίψυχον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.23 (Dindorf 3:628–629; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-23). (abbreviation not yet checked)

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10.1.24Dindorf 3:629

ὁρῶντας δὲ εἰκότως τοὺς ἐπιβουλεύοντας οὐ μόνον ἀνθρώπους, ἀλλὰ καὶ δυνάμεις τὴν ὑπερβάλλουσαν ἰσχὺν αὐτοῦ τῆς θείας προσηγορίας καὶ τοῦ ὀνόματος, διʼ οὗ μικρὸν ὕστερον Χριστιανῶν τὴν πᾶσαν κατέπλησεν οἰκουμένην, σβέσειν αὐτὴν οἴεσθαι ὑπειληφέναι, εἰ τὰ πρὸς θάνατον ἐπιβουλεύσαιεν αὐτῷ.

horōntas de eikotōs tous epibouleuontas ou monon anthrōpous, alla kai dynameis tēn hyperballousan ischyn autou tēs theias prosēgorias kai tou onomatos, diʼ hou mikron hysteron Christianōn tēn pasan kateplēsen oikoumenēn, sbesein autēn oiesthai hypeilēphenai, ei ta pros thanaton epibouleusaien autǭ.

And it is likely that those who plotted against him, not only men but also powers, seeing the surpassing strength of his divine title and name, by which a little later he filled the whole world with Christians, supposed that they would extinguish it if they plotted his death.

Notes and citation

Summary: His enemies, human and demonic, thought that killing him would extinguish his name.

The construction of this sentence is loose in the Greek; translated by sense.

Notes on the original text

Digital text corrected (OCR breathing error; repeated word; words run together): δυνάμεις δυνάμεις → δυνάμεις; τὴνπᾶσαν → τὴν πᾶσαν; ὺπειληφέναι → ὑπειληφέναι.

Cite (SBL): Eusebius, Dem. ev. 10.1.24 (Dindorf 3:629; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-24). (abbreviation not yet checked)

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10.1.25Dindorf 3:629

τοῦτο δὴ οὖν αὐτὸ διελέγχει φάσκων “ οἱ ἐχθροί μου εἶπαν κακά μοι, πότε ἀποθανεῖται καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ;” ἐπεὶ δὲ καθυποκρινόμενοι προσῄεσαν πειράζοντες ὅπως αὐτὸν παγιδεύσωσιν, ὡς ἡ θεία γραφὴ μαρτυρεῖ, ἄλλοτε ἄλλας αὐτοὺς προφάσεις καὶ κατηγορίας κατʼ αὐτοῦ συσκευάζεσθαι ἱστοροῦσα, τούτων ἕνεκα ἐπιλέγει “καὶ εἰ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει ἡ καρδία αὐτοῦ, συνήγαγεν ἀνομίαν ἑαυτῷ, ἐξεπορεύετο ἔξω καὶ ἐλάλει ἐπὶ τὸ αὐτὸ κατʼ ἐμοῦ.”

touto dē oun auto dielenchei phaskōn “ hoi echthroi mou eipan kaka moi, pote apothaneitai kai apoleitai to onoma autou?” epei de kathypokrinomenoi prosę̄esan peirazontes hopōs auton pagideusōsin, hōs hē theia graphē martyrei, allote allas autous prophaseis kai katēgorias katʼ autou syskeuazesthai historousa, toutōn heneka epilegei “kai ei eiseporeueto tou idein, matēn elalei hē kardia autou, synēgagen anomian heautǭ, exeporeueto exō kai elalei epi to auto katʼ emou.”

This very thing he exposes when he says, “My enemies spoke evil against me: When will he die and his name perish?” And since they came to him feigning, testing him, so as to trap him, as divine Scripture testifies, recording that they contrived now one pretext and accusation against him, now another, on this account he adds, “And if he came in to see, his heart spoke vanity; he gathered lawlessness to himself; he went outside and spoke together against me.”

Ps 41:5–6 (40:6-7 LXX) (quotation, high confidence) · Matt 22:15 (allusion, high confidence)

Notes and citation

Summary: The Psalm exposes the enemies who wished his name to perish and who came to trap him.

Notes on the original text

Digital text corrected (split word): τούτʼ ὢν ἕνεκα → τούτων ἕνεκα.

Cite (SBL): Eusebius, Dem. ev. 10.1.25 (Dindorf 3:629; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-25). (abbreviation not yet checked)

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10.1.26Dindorf 3:629

ἐξῆς δὲ τούτοις ἤδη σαφῶς ἐμφαίνει καὶ αὐτὸν ἐκεῖνον τὸν δυσσεβέστατον προδότην, ἐπειδὴ συνέβαινεν μεθʼ ἃς πεποίητο συνθήκας τοῖς ἄρχουσι τῶν Ἰουδαίων περὶ τῆς τοῦ διδασκάλου προδοσίας μηκέτʼ ἀπαντᾶν αὐτὸν συνήθως ἐπὶ τὴν τῶν θείων μαθη- μάτων διδασκαλίαν, μηδʼ ὡς παρὰ διδάσκαλον φοιτᾶν, μηδʼ ὁμοίως τοῖς ἑτέροις παραβάλλειν τῇ τοῦ σωτῆρος διατριβῇ, ἀλλʼ ἐπὶ τῷ κατοπτεύειν καὶ θηρεύειν καιρὸν, ὅτε δέοι ἐπιθέσθαι αὐτῷ

exēs de toutois ēdē saphōs emphainei kai auton ekeinon ton dyssebestaton prodotēn, epeidē synebainen methʼ has pepoiēto synthēkas tois archousi tōn Ioudaiōn peri tēs tou didaskalou prodosias mēketʼ apantan auton synēthōs epi tēn tōn theiōn mathē- matōn didaskalian, mēdʼ hōs para didaskalon phoitan, mēdʼ homoiōs tois heterois paraballein tę̄ tou sōtēros diatribę̄, allʼ epi tǭ katopteuein kai thēreuein kairon, hote deoi epithesthai autǭ

Next to these he now clearly shows that most impious betrayer himself, since it came about that, after the agreements he had made with the rulers of the Jews about betraying his teacher, he no longer came as usual to the teaching of divine lessons, nor attended as to a teacher, nor joined the Savior’s company like the others, but only to spy out and hunt for an opportunity when he should lay hands on him.

Notes and citation

Summary: The Psalm then points to Judas, who after his bargain came only to spy for an opportunity.

Notes on the original text

Digital text corrected (OCR error): συνέβαιβεν → συνέβαινεν; φοιτπᾶν → φοιτᾶν.

Cite (SBL): Eusebius, Dem. ev. 10.1.26 (Dindorf 3:629; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-26). (abbreviation not yet checked)

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10.1.27Dindorf 3:629–630

τοῦτο δʼ οὖν καὶ κατηγορεῖται πράττων ὑπὸ τῶν ἱερῶν εὐαγγελιστῶν, ὧν ὁ μὲν Ματθαῖός φησι “ τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς, εἷπεν αὐτοῖς, τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; οἶ δὲ ἔστη- σαν αὐτῷ τριάκοντα ἀργύρια. καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν, ἵνα αὐτὸν παραδῷ” ὁ δὲ Μάρκος “καὶ Ἰούδας ὁ Ἰσκαριώτης εἰς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς, ἵνα αὐτὸν παραδῷ αὐτοῖς.

touto dʼ oun kai katēgoreitai prattōn hypo tōn hierōn euangelistōn, hōn ho men Matthaios phēsi “ tote poreutheis heis tōn dōdeka, ho legomenos Ioudas Iskariōtēs, pros tous archiereis, heipen autois, ti thelete moi dounai, kagō hymin paradōsō auton? oi de estē- san autǭ triakonta argyria. kai apo tote ezētei eukairian, hina auton paradǭ” ho de Markos “kai Ioudas ho Iskariōtēs eis tōn dōdeka apēlthen pros tous archiereis, hina auton paradǭ autois.

This at any rate he is accused of doing by the holy evangelists. Matthew says, “Then one of the twelve, called Judas Iscariot, went to the chief priests and said to them, What will you give me, and I will hand him over to you? And they weighed out for him thirty pieces of silver. And from then on he sought an opportunity to hand him over.” And Mark: “And Judas Iscariot, one of the twelve, went away to the chief priests to hand him over to them.

Matt 26:14–16 (quotation, high confidence) · Mark 14:10 (quotation, high confidence)

Notes and citation

Summary: Matthew and Mark record Judas’s bargain with the chief priests.

Notes on the original text

Digital text corrected (OCR error): ἔνα αὐτὸν παραδῷ” ὁ δὲ → ἵνα αὐτὸν παραδῷ” ὁ δὲ; ἔνα αὐτὸν παραδῷ αὐτοῖς. → ἵνα αὐτὸν παραδῷ αὐτοῖς..

Cite (SBL): Eusebius, Dem. ev. 10.1.27 (Dindorf 3:629–630; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-27). (abbreviation not yet checked)

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10.1.28Dindorf 3:630

οἶ δὲ ἀκούσαντες ἐχάρησαν, καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι· καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδῷ.” ὁ δὲ Λουκᾶς γράφει λέγων‘‘ εἰσῆλθε δὲ ὁ Σατανᾶς εἰς Ἰούδαν τὸν ἐπικαλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα, καὶ ἀπελθὼν συνελάλησε τοῖς ἀρχιερεῦσι καὶ γραμματεῦσι, καὶ τοῖς στρατηγοῖς τοῦ ἱεροῦ, ἵνα αὐτὸν παραδῷ αὐτοῖς, καὶ ἐχάρησαν, καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει εὐκαιρίαν τοῦ παραδοῦναι αὐτὸν αὐτοῖς ἄτερ ὄχλου.”

oi de akousantes echarēsan, kai epēngeilanto autǭ argyrion dounai; kai ezētei pōs auton eukairōs paradǭ.” ho de Loukas graphei legōn‘‘ eisēlthe de ho Satanas eis Ioudan ton epikaloumenon Iskariōtēn, onta ek tou arithmou tōn dōdeka, kai apelthōn synelalēse tois archiereusi kai grammateusi, kai tois stratēgois tou hierou, hina auton paradǭ autois, kai echarēsan, kai synethento autǭ argyrion dounai. kai ezētei eukairian tou paradounai auton autois ater ochlou.”

And when they heard it they were glad and promised to give him money; and he sought how he might conveniently hand him over.” And Luke writes: “Satan entered into Judas called Iscariot, who was of the number of the twelve; and he went away and conferred with the chief priests and scribes and the officers of the temple how he might hand him over to them. And they were glad and agreed to give him money. And he sought an opportunity to hand him over to them without a crowd.”

Mark 14:11 (quotation, high confidence) · Luke 22:3–6 (quotation, high confidence)

Notes and citation

Summary: Mark and Luke complete the account of Judas’s betrayal agreement.

Notes on the original text

Digital text corrected (OCR error): ἔνα αὐτὸν παραδῷ αὐτοῖς, καὶ → ἵνα αὐτὸν παραδῷ αὐτοῖς, καὶ.

Cite (SBL): Eusebius, Dem. ev. 10.1.28 (Dindorf 3:630; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-28). (abbreviation not yet checked)

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10.1.29Dindorf 3:630

ταῦτα δὴ οὖν αὐτὰ θεσπίζουσα ἡ μετὰ χεῖρας πρόρρησις ἐπιλέγει “ καὶ εἰ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει ἡ καρδία αὐτοῦ, συνήγαγεν ἀνομίαν ἑαυτῷ. ἐξεπορεύετο ἔξω, καὶ ἐλάλει ἐπὶ τὸ αὐτό. κατʼ ἐμοῦ ἐψιθύριζον πάντες οἶ ἐχθροί μου.

tauta dē oun auta thespizousa hē meta cheiras prorrēsis epilegei “ kai ei eiseporeueto tou idein, matēn elalei hē kardia autou, synēgagen anomian heautǭ. exeporeueto exō, kai elalei epi to auto. katʼ emou epsithyrizon pantes oi echthroi mou.

Foretelling these very things, the prediction in hand adds, “And if he came in to see, his heart spoke vanity; he gathered lawlessness to himself. He went outside and spoke together. All my enemies whispered against me.”

Ps 41:6–7 (40:7-8 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm foretells Judas’s spying and plotting.

Cite (SBL): Eusebius, Dem. ev. 10.1.29 (Dindorf 3:630; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-29). (abbreviation not yet checked)

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10.1.30Dindorf 3:630

ὁ γοῦν Σύμμαχος εἰσερχόμενος φησὶν “ἐπισκοπῆσαι, μάταια ἐλάλει ἡ καρδία αὐτοῦ, ἤθροιζεν ἀδικίαν ἑαυτῇ· ἐξερχόμενος δὲ ἔξω κατελάλει. ὁμοθυμαδὸν ἐψιθύριζον κατʼ ἐμοῦ πάντες οἶ μισοῦντές με.” μόνος μὲν οὖν ὡς ἂν γνώριμος καὶ μαθητὴς παρὰ διδάσκαλον εἰσιὼν περιεσκόπει καὶ κατεμάνθανεν, ἔνδον ἐπὶ τῆς ἑαυτοῦ καρδίας κρύ- πτων τὴν ἐπιβουλήν.

ho goun Symmachos eiserchomenos phēsin “episkopēsai, mataia elalei hē kardia autou, ēthroizen adikian heautę̄; exerchomenos de exō katelalei. homothymadon epsithyrizon katʼ emou pantes oi misountes me.” monos men oun hōs an gnōrimos kai mathētēs para didaskalon eisiōn perieskopei kai katemanthanen, endon epi tēs heautou kardias kry- ptōn tēn epiboulēn.

Symmachus, at any rate, says, “Coming in to look about, his heart spoke vain things; it gathered injustice to itself; and going outside he slandered. All who hate me whispered against me with one accord.” He alone, then, as an acquaintance and disciple, came in to his teacher to look about and learn, hiding the plot within his own heart.

Ps 41:6–7 (40:7-8 LXX) (quotation, high confidence)

Notes and citation

Summary: Judas alone came in as a disciple to spy, hiding his plot.

Notes on the original text

Digital text corrected (repeated syllables): κατελάλει. λάλει. → κατελάλει..

Cite (SBL): Eusebius, Dem. ev. 10.1.30 (Dindorf 3:630; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-30). (abbreviation not yet checked)

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10.1.31Dindorf 3:630–631

ἐξιὼν δὲ μετὰ πλειόνων ὁμοθυμαδὸν καὶ ἐπὶ τὸ αὐτὸ κατελάλει, τοῖς ἐχθροῖς προδιδοὺς τὸν σωτῆρα, καὶ συνταττόμενος τοῖς τῶν Ἰουδαίων ἄρχουσι λεληθότως περὶ ἑτέρων, οὐ μὴν ἀλλὰ καὶ περὶ τῶν χρημάτων, ἐφʼ οἶς παραδώσειν αὐτὸν ὑπισχνεῖτο, περὶ ὧν μετʼ αὐτῶν ἐκείνων ἐψι- θύριζε. διό φησιν “ ἐξεπορεύετο ἔξω, καὶ ἐλάλει ἐπὶ τὸ αὐτό. κατʼ ἐμοῦ ἐψιθύριζον πάντες οἶ ἐχθροί μου, κατʼ ἐμοῦ ἐλογίζοντο κακά μοι.

exiōn de meta pleionōn homothymadon kai epi to auto katelalei, tois echthrois prodidous ton sōtēra, kai syntattomenos tois tōn Ioudaiōn archousi lelēthotōs peri heterōn, ou mēn alla kai peri tōn chrēmatōn, ephʼ ois paradōsein auton hypischneito, peri hōn metʼ autōn ekeinōn epsi- thyrize. dio phēsin “ exeporeueto exō, kai elalei epi to auto. katʼ emou epsithyrizon pantes oi echthroi mou, katʼ emou elogizonto kaka moi.

But going out, he spoke against him with many others with one accord and together, betraying the Savior to his enemies and secretly arranging with the rulers of the Jews about other things, and in particular about the money for which he promised to hand him over, about which he whispered with them. That is why it says, “He went outside and spoke together. All my enemies whispered against me; against me they devised evils for me.

Ps 41:6–7 (40:7-8 LXX) (quotation, high confidence)

Notes and citation

Summary: Going out, Judas conspired with the rulers and whispered with them about the money.

Cite (SBL): Eusebius, Dem. ev. 10.1.31 (Dindorf 3:630–631; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-31). (abbreviation not yet checked)

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10.1.32Dindorf 3:631

λόγον παράνομον κατέθεντο κατʼ ἐμοῦ.” ἔοικε δὲ τὴν συνταγὴν τὴν περὶ τῶν ἀργυρίων λόγον παράνομον διὰ τῆς προφητείας ὀνομάζειν, ἢ καὶ ὅτι ἀσεβῆ καὶ παράνομα κατʼ αὐτοῦ διενοοῦντο, ὡς ἂν σβεσθησομένου καὶ διαφθαρησομένου μετὰ τὸν θάνατον, καὶ μηκέτʼ ἐν ζῶσιν ἐξετασθησομένου.

logon paranomon katethento katʼ emou.” eoike de tēn syntagēn tēn peri tōn argyriōn logon paranomon dia tēs prophēteias onomazein, ē kai hoti asebē kai paranoma katʼ autou dienoounto, hōs an sbesthēsomenou kai diaphtharēsomenou meta ton thanaton, kai mēketʼ en zōsin exetasthēsomenou.

They laid down a lawless word against me.” The prophecy seems to call the agreement about the silver a lawless word; or else it is because they had impious and lawless thoughts against him, as though he would be extinguished and destroyed after death and would no longer be counted among the living.

Ps 41:8 (40:9 LXX) (quotation, high confidence)

Notes and citation

Summary: The “lawless word” is the money agreement, or their belief that he would perish in death.

Cite (SBL): Eusebius, Dem. ev. 10.1.32 (Dindorf 3:631; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-32). (abbreviation not yet checked)

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10.1.33Dindorf 3:631

τοιοῦτον γάρ ἐστι τὸ μὴ ὁ κοιμώμενος οὐχὶ προσθήσει τοῦ ἀναστῆναι ’ ὅπερ λευκότερον ὁ Σύμμαχος ἐξέφηνεν εἰπὼν “ καὶ πεσὼν οὐκέτʼ ἀναστήσεται.” ὁ δὲ Ἀκύλας φησὶν “καὶ ὃς ἂν κοιμηθῇ, οὐ προσθήσει τοῦ ἀναστῆναι.· καὶ ταῦτα ἔτι κοινῶς περὶ πάντων εἴρηται τῶν κατὰ τὸν καιρὸν τοῦ πάθους ἐπιβεβουλευκότων αὐτῷ, ἰδίως δὲ πάλιν περὶ τοῦ προδότου, ὡς ἂν περὶ μαθῃτευθέντος αὐτῷ, ἐξῆς ἐπιφέρει λέγων “ καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφʼ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν.”

toiouton gar esti to mē ho koimōmenos ouchi prosthēsei tou anastēnai ’ hoper leukoteron ho Symmachos exephēnen eipōn “ kai pesōn ouketʼ anastēsetai.” ho de Akylas phēsin “kai hos an koimēthę̄, ou prosthēsei tou anastēnai.; kai tauta eti koinōs peri pantōn eirētai tōn kata ton kairon tou pathous epibebouleukotōn autǭ, idiōs de palin peri tou prodotou, hōs an peri mathę̄teuthentos autǭ, exēs epipherei legōn “ kai gar ho anthrōpos tēs eirēnēs mou, ephʼ hon ēlpisa, ho esthiōn artous mou, emegalynen epʼ eme pternismon.”

For such is “Will not he who sleeps rise up again?”, which Symmachus expressed more plainly, saying, “And having fallen, he will rise no more”; and Aquila says, “And whoever has fallen asleep will not rise again.” These things are still said generally of all who plotted against him at the time of the passion; but specifically again about the betrayer, as one who had been his disciple, he adds next, “For even the man of my peace, in whom I hoped, who ate my bread, made his tripping great against me.”

Ps 41:8–9 (40:9-10 LXX) (quotation, high confidence)

Notes and citation

Summary: They thought he would not rise; the Psalm then speaks specifically of the disciple who ate his bread and betrayed him.

Cite (SBL): Eusebius, Dem. ev. 10.1.33 (Dindorf 3:631; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-33). (abbreviation not yet checked)

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10.1.34Dindorf 3:631

ἀνθʼ οὗ πάλιν ὁ Σύμμαχος “ καὶ ἄνθρωπος” φησὶν “ ὃς εἰρήνευέ μοι, ᾧ ἐπεποίθειν, συνεσθίων μοι ἄρτον ἐμὸν, κατεμεγαλύνθη μου. ” χείριστος γὰρ ἀληθῶς ἁπάντων καὶ ἐναγέστατος ὁ μετὰ κοινὴν τράπεζαν καὶ τὴν ἐν λόγοις τοῦ διδασκάλου τροφὴν ἐπὶ τὰ χείρω τραπεὶς καὶ τοῖς ἐναντίοις τὸν εὐεργέτην ἀνταμειψάμενος.

anthʼ hou palin ho Symmachos “ kai anthrōpos” phēsin “ hos eirēneue moi, hǭ epepoithein, synesthiōn moi arton emon, katemegalynthē mou. ” cheiristos gar alēthōs hapantōn kai enagestatos ho meta koinēn trapezan kai tēn en logois tou didaskalou trophēn epi ta cheirō trapeis kai tois enantiois ton euergetēn antameipsamenos.

In place of this Symmachus again says, “And a man who was at peace with me, in whom I trusted, eating my bread with me, magnified himself against me.” For truly the worst and most accursed of all is he who, after a common table and the nourishment of his teacher’s words, turned to the worse and repaid his benefactor with the opposite.

Ps 41:9 (40:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Judas, who shared his master’s table and teaching, is the worst of all for repaying good with evil.

Cite (SBL): Eusebius, Dem. ev. 10.1.34 (Dindorf 3:631; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-34). (abbreviation not yet checked)

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10.1.35Dindorf 3:631–632

ἀλλʼ ἐπειδήπερ ἐπιβουλεύοντες οἶ ἐχθροὶ ἔλεγον “ πότε ἀποθανεῖται καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ;” ᾤοντό τε κοιμηθέντα μηκέτʼ ἀναστήσεσθαι, τούτου χάριν αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν τἀναντία τούτοις εὐχόμενος, καὶ τῆς ἀναστάσεως ἀκωλύτως τυχεῖν ἀξιῶν τὸν πατέρα, φησὶ “ σὺ δὲ, κύριε, ἐλέησόν με, καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με ὅτι μὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπʼ ἐμέ.”

allʼ epeidēper epibouleuontes oi echthroi elegon “ pote apothaneitai kai apoleitai to onoma autou?” ǭonto te koimēthenta mēketʼ anastēsesthai, toutou charin autos ho sōtēr kai kyrios hēmōn tanantia toutois euchomenos, kai tēs anastaseōs akōlytōs tychein axiōn ton patera, phēsi “ sy de, kyrie, eleēson me, kai anastēson me, kai antapodōsō autois. en toutǭ egnōn hoti tethelēkas me hoti mē epicharę̄ ho echthros mou epʼ eme.”

But since the enemies in their plotting said, “When will he die and his name perish?” and thought that once he had fallen asleep he would not rise again, for this reason our Savior and Lord himself, praying for the opposite and asking the Father that he might attain the resurrection without hindrance, says, “But you, Lord, have mercy on me and raise me up, and I will repay them. By this I knew that you have delighted in me, that my enemy will not rejoice over me.”

Ps 41:5 (40:6 LXX) (quotation, high confidence) · Ps 41:10–11 (40:11-12 LXX) (quotation, high confidence)

Notes and citation

Summary: Against his enemies’ hopes, Christ prays for resurrection: “Raise me up, and I will repay them.”

Notes on the original text

Digital text corrected (OCR breathing error; repeated syllables): ἀναστήσεσθαι, στήσεσθαι, → ἀναστήσεσθαι,; ἔγνων ὄτι → ἔγνων ὅτι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.35 (Dindorf 3:631–632; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-35). (abbreviation not yet checked)

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10.1.36Dindorf 3:632

καὶ πρόδηλόν γε τίνα τρόπον μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ παραχρῆμα καὶ οὐκ εἰς μακρὸν μετῆλθε τοὺς ἐπιβεβουλευκότας αὐτῷ ἡ ἀνταπόδοσις, ὅπως τε ὁ ἐχθρὸς αὐτοῦ ζωῆς τυγχάνοντος θάνατος κατῃσχύνθη, ὥστε τοὺς ἐπο- νειδίζοντας εἰπεῖν “ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, θάνατε, τὸ νῖκος; ἐντυχὼν δέ τις ταῖς μετὰ τὴν ἀνάστασιν τοῦ σωτῆρος ἡμῶν ἱστορίαις τῷ Ἰωσήπῳ γραφείσαις εἴσεται τὰς μετελθούσας τὸ Ἰουδαίων ἔθνος καὶ τοὺς ἄρχοντας αὐτῶν συμφορὰς, αἷς εἰκότως περιπεπτώκασι τὰ ἐπίχειρα ὧν εἰς αὐτὸν ἔδρασαν ἀπολαμβάνοντες.

kai prodēlon ge tina tropon meta tēn ek nekrōn anastasin autou parachrēma kai ouk eis makron metēlthe tous epibebouleukotas autǭ hē antapodosis, hopōs te ho echthros autou zōēs tynchanontos thanatos katę̄schynthē, hōste tous epo- neidizontas eipein “pou sou, thanate, to kentron? pou sou, thanate, to nikos? entychōn de tis tais meta tēn anastasin tou sōtēros hēmōn historiais tǭ Iōsēpǭ grapheisais eisetai tas metelthousas to Ioudaiōn ethnos kai tous archontas autōn symphoras, hais eikotōs peripeptōkasi ta epicheira hōn eis auton edrasan apolambanontes.

And it is plain how, immediately after his resurrection from the dead and not long after, the recompense overtook those who had plotted against him, and how, as he attained life, his enemy death was put to shame, so that those who taunt it say, “Where, O death, is your sting? Where, O death, is your victory?” And whoever reads the histories written by Josephus after our Savior’s resurrection will know the disasters that overtook the Jewish nation and its rulers, into which they fittingly fell, receiving the wages of what they did to him.

1 Cor 15:55 (quotation, high confidence)

Notes and citation

Summary: After the resurrection, death was shamed and, as Josephus shows, disasters overtook the nation and its rulers.

Eusebius’s interpretation of Jewish suffering as retribution is translated as written.

Extrabiblical texts: Josephus, J.W. (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 10.1.36 (Dindorf 3:632; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-36). (abbreviation not yet checked)

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10.1.37Dindorf 3:632

καὶ ταῦτα μὲν εἰς ἐκείνους ἐπληροῦτο πάντα κατὰ τὴν πρόρρησιν· τοῦ δὲ σωτῆρος ἡμῶν ἡ ἐκ νεκρῶν ἀνάστασις διέδειξε τοῖς πᾶσιν ὅπως ἐν αὐτῷ εὐδόκησεν ὁ πατὴρ, ὃ καὶ αὐτὸς διδάσκει λέγων “ ἐλέησόν με καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με, ὅτι οὐ μὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπʼ ἐμοί.” τούτοις ἐπιλέγει “ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου.”

kai tauta men eis ekeinous eplērouto panta kata tēn prorrēsin; tou de sōtēros hēmōn hē ek nekrōn anastasis diedeixe tois pasin hopōs en autǭ eudokēsen ho patēr, ho kai autos didaskei legōn “ eleēson me kai anastēson me, kai antapodōsō autois. en toutǭ egnōn hoti tethelēkas me, hoti ou mē epicharę̄ ho echthros mou epʼ emoi.” toutois epilegei “emou de dia tēn akakian antelabou.”

All these things were fulfilled against them according to the prediction; but our Savior’s resurrection from the dead showed to all how the Father was well pleased in him, as he himself teaches when he says, “Have mercy on me and raise me up, and I will repay them. By this I knew that you have delighted in me, that my enemy will not rejoice over me.” To these words he adds, “But me you upheld because of my innocence.”

Ps 41:10–12 (40:11-13 LXX) (quotation, high confidence) · Matt 3:17 (echo, medium confidence)

Notes and citation

Summary: The resurrection showed that the Father delighted in Christ, as the Psalm says.

Cite (SBL): Eusebius, Dem. ev. 10.1.37 (Dindorf 3:632; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-37). (abbreviation not yet checked)

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10.1.38Dindorf 3:632

καὶ τήρει γε τίνα τρόπον αὐτῷ τῷ θεῷ καὶ πατρὶ αὑτοῦ τὴν εὐχὴν ἀναπέμπων ἐπὶ τοσαύτῃ τεθάρρηκε παρρησίᾳ ὡς ἀκακίαν ἑαυτῷ μαρτυρεῖν, καίτοι ἀνωτέρω φήσας‘‘ ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι.

kai tērei ge tina tropon autǭ tǭ theǭ kai patri hautou tēn euchēn anapempōn epi tosautę̄ tetharrēke parrēsią hōs akakian heautǭ martyrein, kaitoi anōterō phēsas‘‘ iasai tēn psychēn mou, hoti hēmarton soi.

And observe how, sending up his prayer to his God and Father himself, he has taken courage with such boldness as to bear witness to his own innocence, although above he said, “Heal my soul, for I have sinned against you.”

Ps 41:4 (40:5 LXX) (quotation, high confidence) · Ps 41:12 (40:13 LXX) (allusion, high confidence)

Notes and citation

Summary: Christ boldly claims innocence, though he earlier said “I have sinned against you.”

Notes on the original text

Digital text corrected (repeated syllables): μαρτυρεῖν, τυρεῖν, → μαρτυρεῖν,.

Cite (SBL): Eusebius, Dem. ev. 10.1.38 (Dindorf 3:632; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-38). (abbreviation not yet checked)

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10.1.39Dindorf 3:632–633

ἀλλὰ τὸ μὲν ἥμαρτόν σοι ὁποίας ἔχεται διανοίας προδιειλήφαμεν, καὶ ὁ Σύμμαχος δὲ σαφέστερον παρέστησεν εἰπὼν “ ἴασαι τὴν ψυχήν μου, καὶ εἰ ἥμαρτόν σοι, ὃ καὶ αὐτὸ λέγοιτʼ ἂν περὶ τῶν ἡμετέρων ἁμαρτημάτων, ἅπερ ὁ σωτὴρ καὶ κύριος ἡμῶν εἰς ἑαυτὸν ἀνεδέξατο.

alla to men hēmarton soi hopoias echetai dianoias prodieilēphamen, kai ho Symmachos de saphesteron parestēsen eipōn “ iasai tēn psychēn mou, kai ei hēmarton soi, ho kai auto legoitʼ an peri tōn hēmeterōn hamartēmatōn, haper ho sōtēr kai kyrios hēmōn eis heauton anedexato.

But we have already explained what sense “I have sinned against you” holds, and Symmachus presented it more clearly, saying, “Heal my soul, even if I have sinned against you,” which too could be said of our sins, which our Savior and Lord took upon himself.

Ps 41:4 (40:5 LXX) (quotation, high confidence)

Notes and citation

Summary: “I have sinned” refers to our sins, which Christ took upon himself, as Symmachus’s rendering shows.

Notes on the original text

Digital text corrected (OCR error): σαφέστρον → σαφέστερον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.39 (Dindorf 3:632–633; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-39). (abbreviation not yet checked)

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10.1.40Dindorf 3:633

τὸ δὲ “ ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου” τὴν διʼ ὅλου καθαρότητα τῆς αὐτοῦ φύσεως παρίστησι, διʼ ἣν καὶ τὸ ἑδραῖον καὶ ἄσειστον τῆς ζωῆς καὶ τῆς μετὰ τὴν ἀνάστασιν αὐτοῦ σωτηρίας διδάσκων ἐπιλέγει καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα·” ἢ “ καὶ παραστήσεις με ἔμπροσθέν σου διʼ αἰῶνος” κατὰ τὸν Σύμμαχον. Ἀπὸ τοῦ Ψαλμοῦ νδ΄.

to de “ emou de dia tēn akakian antelabou” tēn diʼ holou katharotēta tēs autou physeōs paristēsi, diʼ hēn kai to hedraion kai aseiston tēs zōēs kai tēs meta tēn anastasin autou sōtērias didaskōn epilegei kai ebebaiōsas me enōpion sou eis ton aiōna;” ē “ kai parastēseis me emprosthen sou diʼ aiōnos” kata ton Symmachon. Apo tou Psalmou nd΄.

And “But me you upheld because of my innocence” presents the complete purity of his nature, because of which, teaching also the firmness and security of his life and of his salvation after the resurrection, he adds, “and you established me before you for ever,” or, according to Symmachus, “and you will set me before you for ever.” From Psalm 54.

Ps 41:12 (40:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ’s innocence shows his pure nature and secures his eternal life after the resurrection; next comes Psalm 54.

“From Psalm 54” (Psalm 55 in the English Bible) is the heading of the next chapter.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.1.40 (Dindorf 3:633; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-1-40). (abbreviation not yet checked)

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preface 10, chapter 2

10.2.1Dindorf 3:633

“ Ἐνώτισαι ὁ θεὸς τὴν προσευχήν μου, καὶ μὴ ὑπερίδῃς τὴν δέησίν μου, πρόσσχες μοι, καὶ εἰσάκουσόν μου. ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου, καὶ ἐταράχθην ἀπὸ φωνῆς ἐχθροῦ, καὶ ἀπὸ θλίψεως ἁμαρτωλοῦ. ὅτι ἐξέκλιναν ἐπʼ ἐμὲ ἀνομίαν, καὶ ἐν ὀργῇ ἐνεκότουν μοι. ἡ καρδία μου ἐταράχθη ἐν ἐμοὶ, καὶ δειλία θανάτου ἐπέπεσεν ἐπʼ ἐμέ. φόβος καὶ τρόμος ἦλθεν ἐπʼ ἐμὲ, καὶ ἐκάλυψέ με σκότος καὶ τὰ ἑξῆς.

“ Enōtisai ho theos tēn proseuchēn mou, kai mē hyperidę̄s tēn deēsin mou, prossches moi, kai eisakouson mou. elypēthēn en tę̄ adoleschią mou, kai etarachthēn apo phōnēs echthrou, kai apo thlipseōs hamartōlou. hoti exeklinan epʼ eme anomian, kai en orgę̄ enekotoun moi. hē kardia mou etarachthē en emoi, kai deilia thanatou epepesen epʼ eme. phobos kai tromos ēlthen epʼ eme, kai ekalypse me skotos kai ta hexēs.

“Give ear, O God, to my prayer, and do not disregard my supplication; attend to me and hear me. I was grieved in my idle talk, and troubled by the voice of the enemy and by the affliction of the sinner. For they turned lawlessness upon me, and in wrath they bore a grudge against me. My heart was troubled within me, and the fear of death fell upon me. Fear and trembling came upon me, and darkness covered me,” and what follows.

Ps 55:1–5 (54:2-6 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 55:1–5 (LXX 54): a prayer in distress, with fear of death and darkness.

“Idle talk” (ἀδολεσχία) is the Septuagint rendering; Eusebius explains it in 10.2.10.

Cite (SBL): Eusebius, Dem. ev. 10.2.1 (Dindorf 3:633; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-1). (abbreviation not yet checked)

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10.2.2Dindorf 3:633–634

οἷς “καταπόντισον, κύριε, καὶ καταδίελε τὰς γλώσσας αὐτῶν, ὅτι εἶδον ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει. ἡμέρας καὶ νυκτὸς κυκλώσει αὐτὴν ἐπὶ τὰ τείχη αὐτῆς, καὶ ἀνομία καὶ κόπος ἐν μέσῳ αὐτῆς καὶ ἀδικία, καὶ οὐκ ἐξέλιπεν ἐκ τῶν πλατειῶν αὐτῆς τόκος καὶ δόλος. ὅτι εἰ ἐχθρὸς ὠνείδισέ με, ὑπήνεγκα ἄν· καὶ εἰ ὁ μισῶν με ἐπʼ ἐμὲ ἐμεγαλορρημόνησεν, ἐκρύβην ἂν ἀπʼ αὐτοῦ· σὺ δὲ, ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνωστέ μου, ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα, ἐν τῷ οἴκῳ τοῦ θεοῦ ἐπορεύθημεν ἐν ὁμονοίᾳ.”

hois “katapontison, kyrie, kai katadiele tas glōssas autōn, hoti eidon anomian kai antilogian en tę̄ polei. hēmeras kai nyktos kyklōsei autēn epi ta teichē autēs, kai anomia kai kopos en mesǭ autēs kai adikia, kai ouk exelipen ek tōn plateiōn autēs tokos kai dolos. hoti ei echthros ōneidise me, hypēnenka an; kai ei ho misōn me epʼ eme emegalorrēmonēsen, ekrybēn an apʼ autou; sy de, anthrōpe isopsyche, hēgemōn mou kai gnōste mou, hos epi to auto eglykanas moi edesmata, en tǭ oikǭ tou theou eporeuthēmen en homonoią.”

To this he adds: “Drown them, Lord, and divide their tongues, for I have seen lawlessness and contradiction in the city. Day and night it will go round it on its walls, and lawlessness and toil and injustice are in its midst, and usury and deceit have not left its streets. For if an enemy had reproached me, I would have borne it; and if one who hates me had boasted against me, I would have hidden from him. But you, a man of like soul, my guide and my acquaintance, who together with me made my food sweet; in the house of God we walked in concord.”

Ps 55:9–14 (54:10-15 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 55:9–14 (LXX 54): lawlessness in the city, and betrayal not by an enemy but by a close companion.

Cite (SBL): Eusebius, Dem. ev. 10.2.2 (Dindorf 3:633–634; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-2). (abbreviation not yet checked)

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10.2.3Dindorf 3:634

Τὸ “ εἰ ἐχθρὸς ὠνείδισέ με, ὑπήνεγκα ἂν, καὶ εἰ ὁ μισῶν με ἐπʼ ἐμὲ ἐμεγαλορρημόνησεν, ἐκρύβην ἂν ἀπʼ αὐτοῦ. σὺ δὲ, ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνωστέ μου, ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα” ὅμοιόν ἐστι τῷ ‘καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφʼ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν, ” περὶ τοῦ Ἰούδα ἐν τῇ πρὸ ταύτης προφητείᾳ κειμένῳ.

To “ ei echthros ōneidise me, hypēnenka an, kai ei ho misōn me epʼ eme emegalorrēmonēsen, ekrybēn an apʼ autou. sy de, anthrōpe isopsyche, hēgemōn mou kai gnōste mou, hos epi to auto eglykanas moi edesmata” homoion esti tǭ ‘kai gar ho anthrōpos tēs eirēnēs mou, ephʼ hon ēlpisa, ho esthiōn artous mou, emegalynen epʼ eme pternismon, ” peri tou Iouda en tę̄ pro tautēs prophēteią keimenǭ.

The words “If an enemy had reproached me, I would have borne it, and if one who hates me had boasted against me, I would have hidden from him; but you, a man of like soul, my guide and my acquaintance, who together with me made my food sweet” are like “For even the man of my peace, in whom I hoped, who ate my bread, made his tripping great against me,” said of Judas in the prophecy before this.

Ps 55:12–14 (54:13-15 LXX) (quotation, high confidence) · Ps 41:9 (40:10 LXX) (quotation, high confidence)

Notes and citation

Summary: The companion who betrays in Psalm 55 matches the friend who ate his bread in Psalm 41: Judas.

Cite (SBL): Eusebius, Dem. ev. 10.2.3 (Dindorf 3:634; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-3). (abbreviation not yet checked)

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10.2.4Dindorf 3:634

ὥσπερ οὖν ἐν ἐκείνῳ ἐδείκνυτο ἄνθρωπος εἰρήνης ποτὲ γεγονὼς, ὅτε τῷ σωτῆρι ἐμαθητεύετο εἶς καὶ αὐτὸς τοῦ τῶν ἀποστόλων ἀριθμοῦ χρηματίσας, οὕτω καὶ ἐν τῷ προκειμένῳ ἰσόψυχος καὶ ἡγεμὼν καὶ γνωστὸς αὐτῷ προσηγόρευται.

hōsper oun en ekeinǭ edeiknyto anthrōpos eirēnēs pote gegonōs, hote tǭ sōtēri emathēteueto eis kai autos tou tōn apostolōn arithmou chrēmatisas, houtō kai en tǭ prokeimenǭ isopsychos kai hēgemōn kai gnōstos autǭ prosēgoreutai.

As in that Psalm he was shown to have once been a man of peace, when he was a disciple of the Savior, himself counted as one of the number of the apostles, so in the present one he is called of like soul, guide, and acquaintance.

Notes and citation

Summary: Judas, once one of the apostles, is called a companion of like soul.

Cite (SBL): Eusebius, Dem. ev. 10.2.4 (Dindorf 3:634; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-4). (abbreviation not yet checked)

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10.2.5Dindorf 3:634

καὶ πάλιν ὡς ἐν ἐκείνῳ περὶ αὐτοῦ εἴρητο ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν, ” τὸν αὐτὸν τρόπον καὶ ἐπὶ τοῦ παρόντος εἰς αὐτοῦ πρόσωπον λέγεται τὸ “ ὅς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ” καὶ γὰρ τῶν καταξιουμένων καὶ αὐτὸς εἶς ἦν τῆς ἀπορρήτου πρὸς τοὺς μαθητὰς τοῦ σωτῆρος ἡμῶν ὁμιλίας τε καὶ πνευματικῆς τροφῆς.

kai palin hōs en ekeinǭ peri autou eirēto ho esthiōn artous mou emegalynen epʼ eme pternismon, ” ton auton tropon kai epi tou parontos eis autou prosōpon legetai to “ hos epi to auto eglykanas moi ” kai gar tōn kataxioumenōn kai autos eis ēn tēs aporrētou pros tous mathētas tou sōtēros hēmōn homilias te kai pneumatikēs trophēs.

And again, as it was said of him there, “He who ate my bread made his tripping great against me,” so in the present Psalm too it is said to him, “who together with me made my food sweet”; for he too was one of those counted worthy of our Savior’s secret converse with his disciples and of the spiritual food.

Ps 41:9 (40:10 LXX) (quotation, high confidence) · Ps 55:14 (54:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Judas shared in Christ’s secret teaching and spiritual food with the disciples.

Cite (SBL): Eusebius, Dem. ev. 10.2.5 (Dindorf 3:634; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-5). (abbreviation not yet checked)

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10.2.6Dindorf 3:634

τοῖς μὲν γὰρ ἔξω πλήθεσι καὶ τοῖς ὄχλοις ἐν παραβολαῖς ἐλάλει, μόνοις δὲ τοῖς ἑαυτοῦ μαθηταῖς, ἐν οἷς καὶ ὁ Ἰούδας ἐξητάζετο, ἐπέλυεν ἅπαντα. διὸ λέλεκται “ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν” καὶ “ ὅς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα.”

tois men gar exō plēthesi kai tois ochlois en parabolais elalei, monois de tois heautou mathētais, en hois kai ho Ioudas exētazeto, epelyen hapanta. dio lelektai “ho esthiōn artous mou emegalynen epʼ eme pternismon” kai “ hos epi to auto eglykanas moi edesmata.”

For to the multitudes outside and the crowds he spoke in parables, but to his own disciples alone, among whom Judas was counted, he explained everything. That is why it is said, “He who ate my bread made his tripping great against me,” and “who together with me made my food sweet.”

Mark 4:33–34 (allusion, high confidence) · Ps 41:9 (40:10 LXX) (quotation, high confidence) · Ps 55:14 (54:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ explained everything privately to the disciples, Judas among them.

Cite (SBL): Eusebius, Dem. ev. 10.2.6 (Dindorf 3:634; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-6). (abbreviation not yet checked)

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10.2.7Dindorf 3:634–635

ἅπερ σαφέστερον ἐξέφηνεν ὁ μὲν Ἀκύλας εἰπὼν “οἳ ὁμοῦ ἐγλυκάναμεν ἀπόρρητον, ” ὁ δὲ Σύμμαχος “ αἵτινες ἐκοινολογούμεθα γλυκεῖαν ὁμιλίαν. ἀντὶ δὲ τοῦ “ σὺ δὲ ἄνθρωπε ἰσόψυχε, ἡγεμών μου, καὶ γνωστέ μου” ὁ Σύμμαχός φησι σὺ δὲ ἄνθρωπε ὁμότροπέ μοι καὶ ἡγεμών μου καὶ γνωστέ μου.’ ἐπειδήπερ τοσούτων ἠξιωμένος φίλος ἐν τοῖς μάλιστα ἦν τοῦ σωτῆρος, εἰκότως φησὶ περὶ αὐτοῦ τὸ ὅτι εἰ ἐχθρὸς ὠνείδισέ με, ὑπήνεγκα ἄνʼ καὶ τὰ ἐξῆς.

haper saphesteron exephēnen ho men Akylas eipōn “hoi homou eglykanamen aporrēton, ” ho de Symmachos “ haitines ekoinologoumetha glykeian homilian. anti de tou “ sy de anthrōpe isopsyche, hēgemōn mou, kai gnōste mou” ho Symmachos phēsi sy de anthrōpe homotrope moi kai hēgemōn mou kai gnōste mou.’ epeidēper tosoutōn ēxiōmenos philos en tois malista ēn tou sōtēros, eikotōs phēsi peri autou to hoti ei echthros ōneidise me, hypēnenka anʼ kai ta exēs.

Aquila expressed this more clearly, saying, “who together made a secret sweet,” and Symmachus, “who shared together sweet converse.” In place of “But you, a man of like soul, my guide and my acquaintance,” Symmachus says, “But you, a man of like ways with me, my guide and my acquaintance.” Since he was a friend deemed worthy of so much, among the closest of the Savior’s friends, he fittingly says of him, “For if an enemy had reproached me, I would have borne it,” and what follows.

Ps 55:12–14 (54:13-15 LXX) (quotation, high confidence)

Notes and citation

Summary: Aquila and Symmachus stress the intimacy that made Judas’s betrayal worse than an enemy’s.

Cite (SBL): Eusebius, Dem. ev. 10.2.7 (Dindorf 3:634–635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-7). (abbreviation not yet checked)

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10.2.8Dindorf 3:635

ταῦτα δὲ περὶ τοῦ Ἰούδα θεσπίσας ἀκολούθως τὴν ἐκ τοῦ θανάτου σωτηρίαν καὶ ἀποφυγὴν ἑαυτοῦ προδιδάσκει λέγων “ἐγὼ πρὸς τὸν θεὸν ἐκέκραξα, καὶ ὁ κύριος ἔσωσέ με.” ἐσπέρας καὶ πρωὶ· καὶ διηγήσομαι καὶ ἀπαγγελῶ, καὶ εἰσακούσεται τῆς φωνῆς μου, λυτρώσεται ἐν εἰρήνῃ τὴν ψυχήν μου.’

tauta de peri tou Iouda thespisas akolouthōs tēn ek tou thanatou sōtērian kai apophygēn heautou prodidaskei legōn “egō pros ton theon ekekraxa, kai ho kyrios esōse me.” esperas kai prōi; kai diēgēsomai kai apangelō, kai eisakousetai tēs phōnēs mou, lytrōsetai en eirēnę̄ tēn psychēn mou.’

Having foretold these things about Judas, he consistently teaches beforehand his own salvation and escape from death, saying, “I cried to God, and the Lord saved me. Evening and morning and noon I will tell and declare, and he will hear my voice; he will redeem my soul in peace.”

Ps 55:16–18 (54:17-19 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm foretells Christ’s deliverance from death.

Notes on the original text

Digital text corrected (OCR error (missing syllable)): προδιάσκει → προδιδάσκει.

Cite (SBL): Eusebius, Dem. ev. 10.2.8 (Dindorf 3:635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-8). (abbreviation not yet checked)

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10.2.9Dindorf 3:635

ὡς ἐν εὐχῇ τὸν πρὸ τοῦ θανάτου καιρὸν σημαίνει, καθʼ ὃν καὶ ὁ Ἰούδας τὰ τῆς κατʼ αὐτοῦ προδοσίας συνεσκευάσατο.

hōs en euchę̄ ton pro tou thanatou kairon sēmainei, kathʼ hon kai ho Ioudas ta tēs katʼ autou prodosias syneskeuasato.

As in a prayer, it signifies the time before his death, in which Judas contrived the betrayal against him.

Notes and citation

Summary: The prayer refers to the time before Christ’s death, when Judas plotted.

Cite (SBL): Eusebius, Dem. ev. 10.2.9 (Dindorf 3:635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-9). (abbreviation not yet checked)

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10.2.10Dindorf 3:635

τότε οὖν ὁ σωτὴρ καὶ κύριος ἡμῶν, ὡς ἐπὶ ὀλέθρῳ καὶ ἀπωλείᾳ τοῦ γνωρίμου δυσφορῶν, καὶ ἔτι μᾶλλον ἐπὶ τῇ τοῦ παντὸς Ἰουδαίων ἔθνους ἀποβολῇ, ὥσπερ ἐπὶ μεμηνόσιν οἰκείοις καὶ ὡς ἐπὶ φιλτάτοις συμπάσχων, πᾶσαν τὴν πρὸς αὐτοὺς ὁμιλίαν καὶ διδασκαλίαν, διὰ τὸ μηδὲν αὐτοὺς ὠφεληκέναι, ἀδολεσχίαν ἀποκαλεῖ φάσκων “ ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου, καὶ ἐταράχθην ἀπὸ φωνῆς ἐχθροῦ, καὶ ἀπὸ θλίψεως ἁμαρτωλοῦ, ὅτι ἐξέκλιναν φησὶν ῾ ἐπʼ ἐμὲ ἀνομίαν καὶ ἐν ὀργῇ ἐνεκότουν μοι.’

tote oun ho sōtēr kai kyrios hēmōn, hōs epi olethrǭ kai apōleią tou gnōrimou dysphorōn, kai eti mallon epi tę̄ tou pantos Ioudaiōn ethnous apobolę̄, hōsper epi memēnosin oikeiois kai hōs epi philtatois sympaschōn, pasan tēn pros autous homilian kai didaskalian, dia to mēden autous ōphelēkenai, adoleschian apokalei phaskōn “ elypēthēn en tę̄ adoleschią mou, kai etarachthēn apo phōnēs echthrou, kai apo thlipseōs hamartōlou, hoti exeklinan phēsin ῾ epʼ eme anomian kai en orgę̄ enekotoun moi.’

Then, therefore, our Savior and Lord, grieving over the ruin and destruction of his acquaintance, and still more over the casting away of the whole Jewish nation, suffering with them as with kinsfolk gone mad and as with those dearest to him, calls all his converse and teaching with them “idle talk,” because it had profited them nothing, saying, “I was grieved in my idle talk, and troubled by the voice of the enemy and by the affliction of the sinner; for they turned lawlessness upon me,” it says, “and in wrath they bore a grudge against me.”

Ps 55:2–3 (54:3-4 LXX) (quotation, high confidence)

Notes and citation

Summary: Grieving over Judas and his nation, Christ calls his unprofitable teaching of them “idle talk.”

Cite (SBL): Eusebius, Dem. ev. 10.2.10 (Dindorf 3:635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-10). (abbreviation not yet checked)

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10.2.11Dindorf 3:635

ἅπερ δύναται μὲν καὶ ἐπὶ τοὺς ἄρχοντας τῶν ἐκ περιτομῆς ἀναφέρεσθαι, τοὺς ἐχθρωδῶς καὶ ἐπιβουλευτικῶς ἐνεδρεύειν αὐτὸν πειρωμένους, δύναται δὲ καὶ περὶ δυνάμεων ἀοράτων ἔξωθεν αὐτὸν προσπολεμουσῶν καὶ τὴν διʼ ἀνθρώπων κατασκευὴν ἐνεργουσῶν λέγεσθαι.

haper dynatai men kai epi tous archontas tōn ek peritomēs anapheresthai, tous echthrōdōs kai epibouleutikōs enedreuein auton peirōmenous, dynatai de kai peri dynameōn aoratōn exōthen auton prospolemousōn kai tēn diʼ anthrōpōn kataskeuēn energousōn legesthai.

These words can be referred to the rulers of the circumcision, who tried to ensnare him with hostility and plots; but they can also be said of invisible powers that made war on him from without and worked the scheme through human beings.

Notes and citation

Summary: The enemies are the Jewish rulers, or the invisible powers working through them.

Cite (SBL): Eusebius, Dem. ev. 10.2.11 (Dindorf 3:635; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-11). (abbreviation not yet checked)

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10.2.12Dindorf 3:635–636

ἃ καὶ συνᾴδειν μοι δοκεῖ τοῖς ἐν τῷ εὐαγγελίῳ ὑπʼ αὐτοῦ λελεγμένοις, κατὰ τὸν τοῦ πάθους καιρὸν, ὅτε λέγει τοῖς ἑαυτοῦ μαθηταῖς περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε, καὶ γρηγορεῖτε μετʼ ἐμοῦ.’· καὶ πάλιν “ νῦν ἡ ψυχή μου τετάρακται.’· ὅμοια γοῦν τούτοις ἐστὶ καὶ τὰ ἐν τῷ Ψαλμῷ, ἐν ᾧ λέλεκται ἡ καρδία μου ἐταράχθη ἐν ἐμοὶ, καὶ δειλία θανάτου ἐπέπεσεν ἐπʼ ἐμὲ, φόβος καὶ τρόμος ἦλθεν ἐπʼ ἐμὲ, καὶ ἐκάλυψέ με σκότος, ” διʼ ὧν τῶν ἀντικειμένων δυνάμεων τὰς κατʼ αὐτοῦ ὁρμὰς σημαίνει.

ha kai synądein moi dokei tois en tǭ euangeliǭ hypʼ autou lelegmenois, kata ton tou pathous kairon, hote legei tois heautou mathētais perilypos estin hē psychē mou heōs thanatou; meinate hōde, kai grēgoreite metʼ emou.’; kai palin “ nyn hē psychē mou tetaraktai.’; homoia goun toutois esti kai ta en tǭ Psalmǭ, en hǭ lelektai hē kardia mou etarachthē en emoi, kai deilia thanatou epepesen epʼ eme, phobos kai tromos ēlthen epʼ eme, kai ekalypse me skotos, ” diʼ hōn tōn antikeimenōn dynameōn tas katʼ autou hormas sēmainei.

And they seem to me to agree with what he said in the Gospel at the time of the passion, when he says to his disciples, “My soul is very sorrowful, even to death; remain here and keep watch with me,” and again, “Now my soul is troubled.” Similar to these are the words in the Psalm, in which it is said, “My heart was troubled within me, and the fear of death fell upon me; fear and trembling came upon me, and darkness covered me,” by which it signifies the assaults of the opposing powers against him.

Matt 26:38 (quotation, high confidence) · John 12:27 (quotation, high confidence) · Ps 55:4–5 (54:5-6 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ’s sorrow in Gethsemane matches the Psalm’s fear and darkness, signifying the assaults of hostile powers.

Notes on the original text

Digital text corrected (OCR error): εὐανγελίῳ → εὐαγγελίῳ; ἴως θανάτου → ἕως θανάτου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.2.12 (Dindorf 3:635–636; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-12). (abbreviation not yet checked)

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10.2.13Dindorf 3:636

ὡς γοῦν ἐν ταῖς προφητείαις ὠνόμασταί τι πνεῦμα πορνείας, κατὰ τὸ “ πνεύματι πορνείας ἐπλανήθησαν, καὶ ἄλλο πνεῦμα πλανήσεως ἐν τῇ ἐρήμῳ, τὸν αὐτὸν τρόπον καὶ πνεῦμα θανάτου εἴη ἂν δειλίας ποιητικὸν, ὡς καὶ πνεῦμα ἰσχύος καὶ δυνάμεως καὶ ἀνδρείας τῆς κατὰ θεὸν ἐνεργητικόν.

hōs goun en tais prophēteiais ōnomastai ti pneuma porneias, kata to “ pneumati porneias eplanēthēsan, kai allo pneuma planēseōs en tę̄ erēmǭ, ton auton tropon kai pneuma thanatou eiē an deilias poiētikon, hōs kai pneuma ischyos kai dynameōs kai andreias tēs kata theon energētikon.

For as in the prophecies a certain spirit of sexual immorality is named, according to “They were led astray by a spirit of sexual immorality,” and another spirit of error in the wilderness, in the same way there would be a spirit of death that produces fear, just as there is a spirit that works strength and power and courage according to God.

Hos 4:12 (quotation, high confidence) · Isa 19:14 (allusion, low confidence)

Notes and citation

Summary: As Scripture names spirits of immorality and error, so a spirit of death produces fear.

“Another spirit of error in the wilderness” is unidentified; Isaiah 19:14 speaks of a “spirit of error” (πνεῦμα πλανήσεως).

Cite (SBL): Eusebius, Dem. ev. 10.2.13 (Dindorf 3:636; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-13). (abbreviation not yet checked)

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10.2.14Dindorf 3:636

οὕτω δʼ ἂν λεχθείη πνεῦμα φόβου καὶ τρόμου, καὶ πάλιν ἕτερον παρὰ ταῦτα πνεῦμα φόβου καὶ συγχύσεως, ἃ καὶ σχεδὸν εἰπεῖν ἅπασι μὲν τοῖς ἐν μαρτυρίῳ τὸν ὑπὲρ εὐσεβείας θάνατον ἀναδεχομένοις ἐφορμᾶν εἴωθε, πολὺ πλέον δὲ καὶ μᾶλλον ἐπιτέθειται αὐτῷ τὸν ὑπὲρ ἁπάντων θάνατον ὑπομείναντι.

houtō dʼ an lechtheiē pneuma phobou kai tromou, kai palin heteron para tauta pneuma phobou kai synchyseōs, ha kai schedon eipein hapasi men tois en martyriǭ ton hyper eusebeias thanaton anadechomenois ephorman eiōthe, poly pleon de kai mallon epitetheitai autǭ ton hyper hapantōn thanaton hypomeinanti.

So one might speak of a spirit of fear and trembling, and again, besides these, another spirit of fear and confusion, which, one might almost say, is wont to assail all who in martyrdom accept death for godliness, but which set upon him far more, who underwent death for all.

Notes and citation

Summary: Such spirits of fear assail martyrs, and still more Christ, who died for all.

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 10.2.14 (Dindorf 3:636; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-14). (abbreviation not yet checked)

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10.2.15Dindorf 3:636

πλὴν ἀλλʼ εἴτε πνεῦμα δειλίας καὶ θανάτου, εἴτε φόβου καὶ τρόμου, ἢ εἴ τίς γε ἑτέρα τοιαύτη δύναμις ἐπιπέπτωκεν αὐτῷ, ἀλλʼ οὔ τι γε κατέρραξεν αὐτὸν, ἐπεὶ, οἷα γενναῖος ἀθλητὴς, τὴν μὲν δειλίαν τοῦ θανάτου πεποιθήσει ζωῆς, αὐτὸς γὰρ ἡ ζωὴ, μακρὰν ἀπέρριψεν ἀποσεισάμενος. ὡσαύτως δὲ καὶ τὸ ἐπελθὸν αὐτῷ πνεῦμα φόβου ἢ τρόμου ποιητικὸν πνεύματι θάρσους καὶ δυνάμεως καὶ ἰσχύος πορρωτάτω ἀπηκόντισεν.

plēn allʼ eite pneuma deilias kai thanatou, eite phobou kai tromou, ē ei tis ge hetera toiautē dynamis epipeptōken autǭ, allʼ ou ti ge katerraxen auton, epei, hoia gennaios athlētēs, tēn men deilian tou thanatou pepoithēsei zōēs, autos gar hē zōē, makran aperripsen aposeisamenos. hōsautōs de kai to epelthon autǭ pneuma phobou ē tromou poiētikon pneumati tharsous kai dynameōs kai ischyos porrōtatō apēkontisen.

Yet whether it was a spirit of fear and death, or of fear and trembling, or some other such power that fell upon him, it did not in any way dash him down; for like a noble athlete he shook off and cast far away the fear of death by confidence of life, for he himself is the life. Likewise the spirit that came upon him, producing fear or trembling, he hurled far away by a spirit of courage and power and strength.

John 14:6 (allusion, high confidence)

Notes and citation

Summary: Like a noble athlete, Christ, who is life, cast off the fear of death by the spirit of courage.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.2.15 (Dindorf 3:636; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-15). (abbreviation not yet checked)

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10.2.16Dindorf 3:636–637

ἐπεὶ κατὰ Ἡσαΐαν “ ἐπανεπαύσατο ἐπʼ αὐτὸν μετὰ τῶν ἄλλων πνευμάτων καὶ πνεῦμα βουλῆς καὶ ἰσχύος. οὕτω καὶ τὸ πνεῦμα τοῦ σκότους τῇ τοῦ ἰδίου φωτὸς ἀπεσκέδασε δυνάμει, ἐπεὶ “ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.” εὕροις δʼ ἂν τὰ παραπλήσια τούτοις καὶ ἐν εἰκοστῷ πρώτῳ Ψαλμῷ ἐν ᾧ πάλιν ἐκ τοῦ αὐτοῦ λέλεκται προσί που “ περιεκύκλωσάν με μόσχοι πολλοὶ, ταῦροι πίονες περιέσχον με. ἤνοιξαν ἐπʼ ἐμὲ τὸ στόμα αὑτῶν, ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος.”

epei kata Hēsaïan “ epanepausato epʼ auton meta tōn allōn pneumatōn kai pneuma boulēs kai ischyos. houtō kai to pneuma tou skotous tę̄ tou idiou phōtos apeskedase dynamei, epei “ to phōs en tę̄ skotią phainei, kai hē skotia auto ou katelaben.” heurois dʼ an ta paraplēsia toutois kai en eikostǭ prōtǭ Psalmǭ en hǭ palin ek tou autou lelektai prosi pou “ periekyklōsan me moschoi polloi, tauroi piones perieschon me. ēnoixan epʼ eme to stoma hautōn, hōs leōn ho harpazōn kai ōryomenos.”

For according to Isaiah, “there rested upon him,” among the other spirits, “the spirit of counsel and strength.” So too he scattered the spirit of darkness by the power of his own light, since “the light shines in the darkness, and the darkness has not overcome it.” You would find things like these in the twenty-first Psalm too, in which again it is said in his person: “Many calves surrounded me; fat bulls hemmed me in. They opened their mouth against me like a lion ravening and roaring.”

Isa 11:2 (quotation, high confidence) · John 1:5 (quotation, high confidence) · Ps 22:12–13 (21:13-14 LXX) (quotation, high confidence)

Notes and citation

Summary: The Spirit of strength rested on Christ and his light scattered darkness; Psalm 22 likewise describes beasts surrounding him.

The twenty-first Psalm in the Septuagint is Psalm 22 in the English Bible. The digital text has προσί που, a damaged word; translated by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.2.16 (Dindorf 3:636–637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-16). (abbreviation not yet checked)

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10.2.17Dindorf 3:637

καὶ πάλιν “ὅτι ἐκύκλωσάν με κύνες πολλοὶ, συναγωγὴ πονηρευομένων περιέσχον με. ” καὶ αὖθις “ ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου. σῶσόν με ἐκ στόματος λέοντος, καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου.”

kai palin “hoti ekyklōsan me kynes polloi, synagōgē ponēreuomenōn perieschon me. ” kai authis “ rhysai apo rhomphaias tēn psychēn mou, kai ek cheiros kynos tēn monogenē mou. sōson me ek stomatos leontos, kai apo keratōn monokerōtōn tēn tapeinōsin mou.”

And again, “For many dogs surrounded me; a gathering of evildoers hemmed me in.” And once more, “Rescue my soul from the sword, and my only one from the hand of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns.”

Ps 22:16 (21:17 LXX) (quotation, high confidence) · Ps 22:20–21 (21:21-22 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 22:16, 20–21 (LXX 21): dogs, lion, and unicorns surround the sufferer.

Cite (SBL): Eusebius, Dem. ev. 10.2.17 (Dindorf 3:637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-17). (abbreviation not yet checked)

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10.2.18Dindorf 3:637

σαφῶς γὰρ ἐν τούτοις δυνάμεις πονηρὰς ταύρους καὶ μόσχους καὶ λέοντας καὶ κύνας καὶ μονοκέρωτας ἀποκαλεῖ, αἳ περιέσχον μὲν αὐτὸν καὶ περιεκύκλωσαν κατὰ τὸν τοῦ πάθους αὐτοῦ καιρὸν, οὐ μὴν καὶ ἐνεργῆσαί τι κατʼ αὐτοῦ δεδύνηνται.

saphōs gar en toutois dynameis ponēras taurous kai moschous kai leontas kai kynas kai monokerōtas apokalei, hai perieschon men auton kai periekyklōsan kata ton tou pathous autou kairon, ou mēn kai energēsai ti katʼ autou dedynēntai.

For in these words he clearly calls evil powers bulls, calves, lions, dogs, and unicorns, which hemmed him in and surrounded him at the time of his passion but were not able to do anything against him.

Ps 22:12–21 (21:13-22 LXX) (allusion, high confidence)

Notes and citation

Summary: The beasts are evil powers that surrounded Christ in his passion but could not harm him.

Cite (SBL): Eusebius, Dem. ev. 10.2.18 (Dindorf 3:637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-18). (abbreviation not yet checked)

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10.2.19Dindorf 3:637

καὶ ταῦτα μὲν, εἰ * * καὶ ταῦτα Ψαλμοῦ τὰ μέρη ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν ἀνάγοιτο· εἰ δὲ μὴ ἐπʼ αὐτὸν, ἀλλʼ ἐφʼ ἕτερον πρόσωπον, ἐπιστήσεις καὶ αὐτὸς ὡς ἂν ἐξομαλισθέντα τὰ κατὰ τὸν τόπον. πλὴν ἀλλὰ καὶ περὶ τῆς τῶν Ἰουδαίων μητροπόλεως, αὐτῆς δὴ τῆς Ἱερουσαλὴμ, ἀκολούθως μετὰ τὴν κατὰ τῶν ἐπιβουλευσάντων αὐτῷ πρόρρησιν ἐπιλέγει ἑξῆς εἶδον ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει, καὶ τὰ τούτοις ἀκόλουθα, ἃ καὶ ὁποίας ἔχεται διανοίας οὐ νῦν σχολὴ διηγεῖσθαι. Ἀπὸ τοῦ Ψαλμοῦ ῥῆ.

kai tauta men, ei * * kai tauta Psalmou ta merē epi ton sōtēra kai kyrion hēmōn anagoito; ei de mē epʼ auton, allʼ ephʼ heteron prosōpon, epistēseis kai autos hōs an exomalisthenta ta kata ton topon. plēn alla kai peri tēs tōn Ioudaiōn mētropoleōs, autēs dē tēs Hierousalēm, akolouthōs meta tēn kata tōn epibouleusantōn autǭ prorrēsin epilegei hexēs eidon anomian kai antilogian en tę̄ polei, kai ta toutois akoloutha, ha kai hopoias echetai dianoias ou nyn scholē diēgeisthai. Apo tou Psalmou rhē.

So much, if these parts of the Psalm too are referred to our Savior and Lord. But if they are not referred to him but to another person, you yourself will consider how the passage might be smoothed out. However, concerning the capital of the Jews, Jerusalem itself, following the prediction against those who plotted against him, he adds next, “I have seen lawlessness and contradiction in the city,” and what follows, what sense of which there is no leisure to explain now. From Psalm 108.

Textual problem in this passage: see the notes.

Ps 55:9 (54:10 LXX) (quotation, high confidence)

Notes and citation

Summary: If this part of the Psalm is not about Christ, the reader must reconcile it; the Psalm goes on to speak of lawlessness in Jerusalem. Next comes Psalm 108.

The digital text marks a gap (* *) in the first clause; translated by sense. “From Psalm 108” (Psalm 109 in the English Bible) is the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 10.2.19 (Dindorf 3:637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-1-1/#p-10-2-19). (abbreviation not yet checked)

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