Demonstration of the Gospel 10.3.1–10.5.3
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 3
10.3.1Dindorf 3:637–638
“ Ὁ θεὸς τὴν αἴνεσίν μου μὴ παρασιωπήσῃς, ὅτι στόμα ἁμαρτωλοῦ καὶ στόμα δολίου ἐπʼ ἐμὲ ἠνοίχθη. ἐλάλησαν κατʼ ἐμοῦ γλώσσῃ δολίᾳ, καὶ λόγοις μίσους ἐκύκλωσάν με, καὶ ἐπολέμησάν με δωρεάν. ἀντὶ τοῦ ἀγαπᾶν με ἐνδιέβαλλόν με, ἐγὼ δὲ προσηυχόμην· καὶ ἔθεντο κατʼ ἐμοῦ κακὰ ἀντὶ ἀγαθῶν καὶ μῖσος ἀντὶ τῆς ἀγαπήσεως μου. κατάστησον ἐπʼ αὐτὸν ἁμαρτωλὸν, καὶ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ. ἐν τῷ κρίνεσθαι αὐτὸν ἐξέλθοι καταδεδικασμένος, καὶ ἡ προσευχὴ αὐτοῦ γενηθήτω εἰς ἁμαρτίαν. γενη- θήτωσαν αἶ ἡμέραι αὐτοῦ ὀλίγαι, καὶ τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἔτερος.”
“ Ho theos tēn ainesin mou mē parasiōpēsę̄s, hoti stoma hamartōlou kai stoma doliou epʼ eme ēnoichthē. elalēsan katʼ emou glōssę̄ dolią, kai logois misous ekyklōsan me, kai epolemēsan me dōrean. anti tou agapan me endieballon me, egō de prosēuchomēn; kai ethento katʼ emou kaka anti agathōn kai misos anti tēs agapēseōs mou. katastēson epʼ auton hamartōlon, kai diabolos stētō ek dexiōn autou. en tǭ krinesthai auton exelthoi katadedikasmenos, kai hē proseuchē autou genēthētō eis hamartian. genē- thētōsan ai hēmerai autou oligai, kai tēn episkopēn autou labetō eteros.”
“O God, do not pass over my praise in silence, for the mouth of the sinner and the mouth of the deceitful have been opened against me. They spoke against me with a deceitful tongue, and surrounded me with words of hatred, and fought against me without cause. In return for loving me they slandered me, but I prayed. And they set evil against me in return for good, and hatred in return for my love. Set a sinner over him, and let a slanderer stand at his right hand. When he is judged, may he go out condemned, and let his prayer become sin. Let his days be few, and let another take his office.”
Ps 109:1–8 (108:1-8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:1–8 (LXX 108): the betrayed one prays against the deceitful accuser; “let another take his office.”
- “Office” translates ἐπισκοπή, the word for the office of a bishop (“overseer”); Eusebius’s argument turns on it below.
Notes on the original text
- Digital text corrected (OCR error (damaged word)): πρόσʼ χόμην → προσηυχόμην.
Cite (SBL): Eusebius, Dem. ev. 10.3.1 (Dindorf 3:637–638; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
10.3.2Dindorf 3:638
Καὶ τῆς τῶν προκειμένων ἐπὶ τὸν προδότην Ἰούδαν ἀναφορᾶς ἐχέγγυος μάρτυς ὁ ἀπόστολος Πέτρος, μετὰ τὴν τοῦ σωτῆρος ἡμῶν ἀνάληψιν συνηγμένων τῶν ἀποστόλων πάντων σὺν καὶ ἄλλοις πλείοσιν ἀδελφοῖς, μέσος ἀναστὰς, καὶ ταῦτα φήσας ἄνδρες ἀδελφοὶ, ἔδει πληρωθῆναι τὴν γραφὴν, ἣν προεῖπε τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαβὶδ περὶ Ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν Ἰησοῦν, ὅτι κατηριθμημένος ἦν ἐν ἡμῖν, καὶ ἔλαχε τὸν κλῆρον τῆς διακονίας ταύτης.
Kai tēs tōn prokeimenōn epi ton prodotēn Ioudan anaphoras echengyos martys ho apostolos Petros, meta tēn tou sōtēros hēmōn analēpsin synēgmenōn tōn apostolōn pantōn syn kai allois pleiosin adelphois, mesos anastas, kai tauta phēsas andres adelphoi, edei plērōthēnai tēn graphēn, hēn proeipe to pneuma to hagion dia stomatos Dabid peri Iouda tou genomenou hodēgou tois syllabousin Iēsoun, hoti katērithmēmenos ēn en hēmin, kai elache ton klēron tēs diakonias tautēs.
A trustworthy witness that these words refer to Judas the betrayer is the apostle Peter, who, after our Savior’s ascension, when all the apostles were gathered with many other brothers, stood up in their midst and said: “Men, brothers, the Scripture had to be fulfilled which the Holy Spirit spoke beforehand through the mouth of David about Judas, who became a guide to those who arrested Jesus; for he was numbered among us and received his share in this ministry.
Acts 1:15–17 (quotation, high confidence)
Notes and citation
Summary: Peter, in Acts 1, applies the Psalm to Judas.
- The quotation continues in the next section.
Topics: Scripture and canon
Cite (SBL): Eusebius, Dem. ev. 10.3.2 (Dindorf 3:638; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-2). (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).
10.3.3Dindorf 3:638
οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας αὐτοῦ, καὶ πρηνὴς γενόμενος ἐλάκησε μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ, καὶ γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν Ἱερουσαλὴμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ ἰδίᾳ διαλέκτῳ αὐτῶν Ἀκελδαμὰχ, ὅ ἐστι χωρίον αἵματος. γέγραπται γὰρ ἐν βίβλῳ Ψαλμων, γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος, καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ, καὶ τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος.
houtos men oun ektēsato chōrion ek misthou tēs adikias autou, kai prēnēs genomenos elakēse mesos, kai exechythē panta ta splanchna autou, kai gnōston egeneto pasi tois katoikousin Hierousalēm, hōste klēthēnai to chōrion ekeino tę̄ idią dialektǭ autōn Akeldamach, ho esti chōrion haimatos. gegraptai gar en biblǭ Psalmōn, genēthētō hē epaulis autou erēmos, kai mē estō ho katoikōn en autę̄, kai tēn episkopēn autou labetō heteros.
This man acquired a field with the reward of his wickedness, and falling headlong he burst open in the middle, and all his entrails poured out; and it became known to all who live in Jerusalem, so that that field was called in their own language Akeldama, that is, Field of Blood. For it is written in the book of Psalms, Let his homestead become desolate, and let there be no one to dwell in it, and let another take his office.”
Acts 1:18–20 (quotation, high confidence) · Ps 69:25 (68:26 LXX) (quotation, high confidence) · Ps 109:8 (108:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Acts 1:18–20: Judas’s death, the Field of Blood, and the Psalm verses Peter applies to him.
Notes on the original text
- Digital text corrected (repeated word): ὥστε ὥστε → ὥστε; καὶ καὶ τὴν ἐπισκοπὴν → καὶ τὴν ἐπισκοπὴν.
Cite (SBL): Eusebius, Dem. ev. 10.3.3 (Dindorf 3:638; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-3). (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).
10.3.4Dindorf 3:638–639
ταῦτα γοῦν ὁ Πέτρος εἰπὼν ὑποτίθεται ἕτερον ἀντὶ τοῦ Ἰούδα δεῖν παραλαβεῖν εἰς τὸν λείποντα τῶν δώδεκα ἀποστόλων ἀριθμὸν, ὅπως πλη- ρωθῇ τὸ τῆς προφητείας· ὅτε κλήρου γενομένου “ ἔπεσεν ὁ κλῆρος ἐπὶ Ματθίαν, καὶ συγκατεψηφίσθη μετὰ τῶν δώδεκα ἀποστόλων.” τούτων οὕτως ἐκτελεσθέντων ἀκόλουθον ἂν εἴη τὸ λέγον ἐν τῷ Ψαλμῷ πρόσωπον οὐχ ἕτερον ἡγεῖσθαι τοῦ σωτῆρος ἡμῶν, ὃς τῷ πατρὶ τὴν ἀναπεμφθεῖσαν αὐτῷ παρὰ τὸν τοῦ πάθους καιρὸν εὐχὴν τῆς διὰ τοῦ ἁγίου πνεύματος ἀναγραφῆς προλαβὼν κατηξίωσε, τὸ μέλλον περὶ αὐτοῦ συμβήσεσθαι θεσπίσας.
tauta goun ho Petros eipōn hypotithetai heteron anti tou Iouda dein paralabein eis ton leiponta tōn dōdeka apostolōn arithmon, hopōs plē- rōthę̄ to tēs prophēteias; hote klērou genomenou “ epesen ho klēros epi Matthian, kai synkatepsēphisthē meta tōn dōdeka apostolōn.” toutōn houtōs ektelesthentōn akolouthon an eiē to legon en tǭ Psalmǭ prosōpon ouch heteron hēgeisthai tou sōtēros hēmōn, hos tǭ patri tēn anapemphtheisan autǭ para ton tou pathous kairon euchēn tēs dia tou hagiou pneumatos anagraphēs prolabōn katēxiōse, to mellon peri autou symbēsesthai thespisas.
Having said this, Peter proposes that another must be taken in place of Judas to fill up the missing number of the twelve apostles, so that what the prophecy said might be fulfilled; when the lot was cast, “the lot fell on Matthias, and he was counted with the twelve apostles.” Since these things were so accomplished, it would follow that we should take the person speaking in the Psalm to be none other than our Savior, who deigned, through the writing of the Holy Spirit, to anticipate the prayer sent up by him to the Father at the time of the passion, foretelling what would happen concerning him.
Acts 1:21–26 (allusion, high confidence) · Acts 1:26 (quotation, high confidence)
Notes and citation
Summary: Matthias replaced Judas as the Psalm required; the speaker of the Psalm is Christ, praying at his passion.
Topics: Church office
Cite (SBL): Eusebius, Dem. ev. 10.3.4 (Dindorf 3:638–639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-4). (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).
10.3.5Dindorf 3:639
φησὶν οὖν “ ὁ θεὸς τὴν αἴνεσίν μου μὴ παρασιωπήσῃς, ” τὴν ὑπʼ αὐτοῦ παραδοθεῖσαν τοῖς αὑτοῦ μαθηταῖς διδασκαλίαν καὶ τῆς καινῆς διαθήκης τὴν αἴνεσιν παρακαλῶν μὴ κατασιγασθῆναι, ἀλλὰ καὶ εἰς τὸν ἑξῆς ἅπαντα αἰῶνα παραμεῖναι τῷ βίῳ.
phēsin oun “ ho theos tēn ainesin mou mē parasiōpēsę̄s, ” tēn hypʼ autou paradotheisan tois hautou mathētais didaskalian kai tēs kainēs diathēkēs tēn ainesin parakalōn mē katasigasthēnai, alla kai eis ton hexēs hapanta aiōna parameinai tǭ biǭ.
He says, then, “O God, do not pass over my praise in silence,” asking that the teaching he handed on to his disciples and the praise of the new covenant should not be silenced, but should remain in human life for all the age to come.
Ps 109:1 (108:1 LXX) (quotation, high confidence)
Notes and citation
Summary: “Do not pass over my praise” asks that the teaching of the new covenant endure for ever.
Notes on the original text
- Digital text corrected (OCR error): κατασιγσσθῆναι → κατασιγασθῆναι.
Cite (SBL): Eusebius, Dem. ev. 10.3.5 (Dindorf 3:639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-5). (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).
10.3.6Dindorf 3:639
στόμα δὲ ἁμαρτωλοῦ καὶ στόμα δολίου κυρίως ἂν λεχθείη τὸ τοῦ Ἰούδα, ὃς πορευθεὶς πρὸς τοὺς ἀρχιερεῖς εἶπεν αὐτοῖς “ τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; οἶ δὲ ἔστησαν αὐτῷ τριάκοντα στατῆρας. καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν, ἵνα αὐτὸν παραδῷ αὐτοῖς.
stoma de hamartōlou kai stoma doliou kyriōs an lechtheiē to tou Iouda, hos poreutheis pros tous archiereis eipen autois “ ti thelete moi dounai, kagō hymin paradōsō auton? oi de estēsan autǭ triakonta statēras. kai apo tote ezētei eukairian, hina auton paradǭ autois.
And “the mouth of the sinner and the mouth of the deceitful” could properly be said of Judas’s mouth, who 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 staters. And from then on he sought an opportunity to hand him over to them.”
Ps 109:2 (108:2 LXX) (quotation, high confidence) · Matt 26:14–16 (quotation, high confidence)
Notes and citation
Summary: The deceitful mouth is Judas’s, who bargained with the chief priests.
- The quotation of Matthew 26:15 reads “thirty staters” where the Gospel has “thirty pieces of silver.”
Notes on the original text
- Digital text corrected (OCR error): ἔνα αὐτὸν παραδῷ αὐτοῖς. → ἵνα αὐτὸν παραδῷ αὐτοῖς..
Cite (SBL): Eusebius, Dem. ev. 10.3.6 (Dindorf 3:639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-6). (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).
10.3.7Dindorf 3:639
τοιαῦτα γοῦν κατʼ αὐτοῦ συνθέμενος, εἷς ἦν τῶν μετὰ ταῦτα σὺν αὐτῷ ἀνακειμένων ἐν τῷ τοῦ πάσχα συμποσίῳ, ὅτε καὶ αὐτὸς ὁ σωτὴρ ἡμῶν “ ἀνέκειτο μετὰ τῶν δώδεκα, ἐσθιόντων τε αὐτῶν εἶπεν ‘ἀμὴν ἀμὴν λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει με.
toiauta goun katʼ autou synthemenos, heis ēn tōn meta tauta syn autǭ anakeimenōn en tǭ tou pascha symposiǭ, hote kai autos ho sōtēr hēmōn “ anekeito meta tōn dōdeka, esthiontōn te autōn eipen ‘amēn amēn legō hymin, hoti heis ex hymōn paradōsei me.
Having made such agreements against him, he was afterwards one of those reclining with him at the Passover supper, when our Savior himself “reclined with the twelve, and as they were eating he said, Truly, truly, I say to you, one of you will betray me.
Matt 26:20–21 (quotation, high confidence) · John 13:21 (allusion, medium confidence)
Notes and citation
Summary: At the Passover supper Jesus announced that one of the twelve would betray him.
Cite (SBL): Eusebius, Dem. ev. 10.3.7 (Dindorf 3:639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-7). (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).
10.3.8Dindorf 3:639–640
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν ἕκαστος αὐτῶν, μή τι ἐγώ εἰμι, κύριε;” ἐν οἷς ἦν καὶ Ἰούδας, ὃς τὸ πλῆρες παντὸς δόλου καὶ εἰρωνείας ἀνοίξας στόμα ἀποκριθεὶς εἶπεν, μή τι ἐγώ εἰμι Ῥαββί; δόλιον δὴ στόμα, διʼ οὗ τὸ σημεῖον τοῖς ἐπιβούλοις τοῦ σωτῆρος ἡμῶν ἐδήλου, λέγων “ὅν ἐὰν φιλήσω, αὐτός ἐστι, κρατή- σατε αὐτόν.”
kai lypoumenoi sphodra ērxanto legein hekastos autōn, mē ti egō eimi, kyrie?” en hois ēn kai Ioudas, hos to plēres pantos dolou kai eirōneias anoixas stoma apokritheis eipen, mē ti egō eimi Rhabbi? dolion dē stoma, diʼ hou to sēmeion tois epiboulois tou sōtēros hēmōn edēlou, legōn “hon ean philēsō, autos esti, kratē- sate auton.”
And being very sorrowful they each began to say, Surely it is not I, Lord?” Among them was Judas, who opened his mouth, full of all deceit and dissembling, and answered, “Surely it is not I, Rabbi?” A deceitful mouth indeed, by which he gave the sign to the plotters against our Savior, saying, “Whomever I kiss, he is the one; seize him.”
Matt 26:22 (quotation, high confidence) · Matt 26:25 (quotation, high confidence) · Matt 26:48 (quotation, high confidence)
Notes and citation
Summary: Judas’s deceitful mouth asked “Is it I?” and gave the plotters the sign of the kiss.
Cite (SBL): Eusebius, Dem. ev. 10.3.8 (Dindorf 3:639–640; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-8). (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).
10.3.9Dindorf 3:640
ὃ καὶ εἰπὼν ἔργῳ τὸν δόλον ἀπεπλήρου, ὅτε ‘‘προσελθὼν τῷ Ἰησοῦ εἶπεν αὐτῷ, χαῖρε Ῥαββὶ, καὶ κατεφίλησεν αὐτόν. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, ἑταῖρε ἐφʼ ᾧ πάρει;” καὶ πάλιν “Ἰούδα, φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως;” τούτων δʼ οὖν ἕνεκα προλαβὼν διὰ τοῦ Ψαλμοῦ φησιν ‘‘ὅτι στόμα ἁμαρτωλοῦ καὶ στόμα δολίου ἐπʼ ἐμὲ ἠνοίχθη, ἐλάλησαν κατʼ ἐμοῦ γλώσσῃ δολίᾳ καὶ λόγοις μίσους ἐκύκλωσάν με καὶ ἐπολέμησάν με δωρεάν.” ἔνθα μετὰ τοῦ Ἰούδα καὶ τῶν λοιπῶν τῶν ἐπιβουλευσάντων αὐτῷ μνημονεύει
ho kai eipōn ergǭ ton dolon apeplērou, hote ‘‘proselthōn tǭ Iēsou eipen autǭ, chaire Rhabbi, kai katephilēsen auton. ho de Iēsous eipen autǭ, hetaire ephʼ hǭ parei?” kai palin “Iouda, philēmati ton huion tou anthrōpou paradidōs?” toutōn dʼ oun heneka prolabōn dia tou Psalmou phēsin ‘‘hoti stoma hamartōlou kai stoma doliou epʼ eme ēnoichthē, elalēsan katʼ emou glōssę̄ dolią kai logois misous ekyklōsan me kai epolemēsan me dōrean.” entha meta tou Iouda kai tōn loipōn tōn epibouleusantōn autǭ mnēmoneuei
Having said this, he fulfilled the deceit in deed, when “coming up to Jesus he said to him, Hail, Rabbi, and kissed him. But Jesus said to him, Friend, why are you here?” and again, “Judas, are you betraying the Son of Man with a kiss?” For these reasons, then, he says beforehand through the Psalm, “For the mouth of the sinner and the mouth of the deceitful have been opened against me; they spoke against me with a deceitful tongue, and surrounded me with words of hatred, and fought against me without cause.” Here, along with Judas, he also mentions the others who plotted against him.
Matt 26:49–50 (quotation, high confidence) · Luke 22:48 (quotation, high confidence) · Ps 109:2–3 (108:2-3 LXX) (quotation, high confidence)
Notes and citation
Summary: Judas betrayed Christ with a kiss, as the Psalm foretold of him and the other plotters.
Cite (SBL): Eusebius, Dem. ev. 10.3.9 (Dindorf 3:640; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-9). (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).
10.3.10Dindorf 3:640
λέγει δʼ οὖν τὸ εὐαγγέλιον ὡς ἄρα τοῦ σωτῆρος ἡμῶν “ἔτι τοῖς ἑαυτοῦ μαθηταῖς λαλοῦντος ἰδοὺ Ἰούδας εἷς τῶν δώδεκα ἦλθε, καὶ μετʼ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων, ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ.”
legei dʼ oun to euangelion hōs ara tou sōtēros hēmōn “eti tois heautou mathētais lalountos idou Ioudas heis tōn dōdeka ēlthe, kai metʼ autou ochlos polys meta machairōn kai xylōn, apo tōn archiereōn kai presbyterōn tou laou.”
The Gospel says that while our Savior “was still speaking to his disciples, behold, Judas, one of the twelve, came, and with him a great crowd with swords and clubs, from the chief priests and elders of the people.”
Matt 26:47 (quotation, high confidence)
Notes and citation
Summary: Matthew 26:47: Judas arrives with an armed crowd.
Cite (SBL): Eusebius, Dem. ev. 10.3.10 (Dindorf 3:640; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-10). (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).
10.3.11Dindorf 3:640
οἷς καὶ εἶπεν ὁ κύριος “ ὡς ἐπὶ λῃστὴν ἐξήλθετε, μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθʼ ἡμέραν πρὸς ὑμᾶς ἐκαθεζόμην ἐν τῷ ἱερῷ διδάσκων, καὶ οὐκ ἐκρατήσατέ με. τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν.” ἔτι δέ φησιν ἐν τῷ Ψαλμῷ ‘‘ἀντὶ τοῦ ἀγαπᾶν με ἐνδιέβαλλόν με, ἐγὼ δὲ προσηυχόμην.”
hois kai eipen ho kyrios “ hōs epi lę̄stēn exēlthete, meta machairōn kai xylōn syllabein me? kathʼ hēmeran pros hymas ekathezomēn en tǭ hierǭ didaskōn, kai ouk ekratēsate me. touto de holon gegonen, hina plērōthōsin hai graphai tōn prophētōn.” eti de phēsin en tǭ Psalmǭ ‘‘anti tou agapan me endieballon me, egō de prosēuchomēn.”
To them the Lord said, “Have you come out as against a robber, with swords and clubs, to seize me? Day after day I sat with you in the temple teaching, and you did not seize me. But all this has happened so that the writings of the prophets might be fulfilled.” And further he says in the Psalm, “In return for loving me they slandered me, but I prayed.”
Matt 26:55–56 (quotation, high confidence) · Ps 109:4 (108:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ says his arrest fulfils the prophets; the Psalm adds, “In return for loving me they slandered me, but I prayed.”
Cite (SBL): Eusebius, Dem. ev. 10.3.11 (Dindorf 3:640; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-11). (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).
10.3.12Dindorf 3:640–641
τότε καὶ αὐτὸ τέλους ἐτύγχανεν, ὅτε τοῦ σωτῆρος ἡμῶν ἐν τῷ καλουμένῳ Γεθσημανῆ χωρίῳ μετὰ τῶν ἕνδεκα ἀποστόλων προσευχομένου, μικρόν γε ἀναχωρήσαντος αὐτῶν καὶ προσπεσόντος τῷ πατρὶ, δεύτερόν τε εὐξαμένου καὶ τρίτον, ὁ Ἰούδας σὺν τοῖς ἄρχουσι τῶν Ἰουδαίων τὰ τῆς ἐπιβουλῆς αὐτῷ κατήρτυεν, συνάγων καὶ προξενῶν τὸ πλῆθος τῶν μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν αὐτὸν τῶν παρεσκευασμένων ‘‘κακὰ δὲ εἰς αὐτὸν ἔθεντο ἀντὶ ἀγαθῶν καὶ μῖσος ἀντὶ τῆς ἀγαπήσεως αὐτοῦ, ” ὅτε πονηρὰ διετέθειντο τὸν σωτῆρα καὶ εὐεργέτην καὶ διδάσκαλον, μυρίας ὅσας ἰάσεις καὶ θεραπείας λόγων τε διδασκαλίας καὶ παντοίας ὠφελείας αὐτοῖς παρεσχημένον.
tote kai auto telous etynchanen, hote tou sōtēros hēmōn en tǭ kaloumenǭ Gethsēmanē chōriǭ meta tōn hendeka apostolōn proseuchomenou, mikron ge anachōrēsantos autōn kai prospesontos tǭ patri, deuteron te euxamenou kai triton, ho Ioudas syn tois archousi tōn Ioudaiōn ta tēs epiboulēs autǭ katērtyen, synagōn kai proxenōn to plēthos tōn meta machairōn kai xylōn syllabein auton tōn pareskeuasmenōn ‘‘kaka de eis auton ethento anti agathōn kai misos anti tēs agapēseōs autou, ” hote ponēra dietetheinto ton sōtēra kai euergetēn kai didaskalon, myrias hosas iaseis kai therapeias logōn te didaskalias kai pantoias ōpheleias autois pareschēmenon.
This too was fulfilled then, when our Savior was praying with the eleven apostles in the place called Gethsemane, having withdrawn a little from them and fallen before the Father, and prayed a second and a third time, while Judas with the rulers of the Jews was contriving the plot against him, gathering and procuring the multitude prepared to seize him with swords and clubs. “And they set evil against him in return for good, and hatred in return for his love,” when they plotted wickedness against the Savior, benefactor, and teacher, who had given them countless healings and cures, teaching of words, and every kind of benefit.
Matt 26:36–44 (allusion, high confidence) · Ps 109:5 (108:5 LXX) (quotation, high confidence)
Notes and citation
Summary: While Christ prayed in Gethsemane, Judas and the rulers returned evil for his many benefits.
Notes on the original text
- Digital text corrected (OCR error): συλλαβεῖν αὐτὸν τὸν παρεσκευασμένων → συλλαβεῖν αὐτὸν τῶν παρεσκευασμένων.
Topics: Prayer
Cite (SBL): Eusebius, Dem. ev. 10.3.12 (Dindorf 3:640–641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-12). (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).
10.3.13Dindorf 3:641
ἀνθʼ ὧν ἐπειδήπερ κακὰ ἀντὶ ἀγαθῶν ἔθεντο κατʼ αὐτοῦ καὶ μῖσος ἀντὶ τῆς ἀγαπήσεως αὐτοῦ, εἰκότως ἐπιλέγει “ κατάστησον ἐπʼ αὐτὸν ἁμαρτωλὸν, καὶ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ. ἐν τῷ κρίνεσθαι αὐτὸν ἐξέλθοι καταδεδικασμένος, καὶ ἡ προσευχὴ αὐτοῦ γενηθήτω εἰς ἁμαρτίαν. γενηθήτωσαν αἱ ἡμέραι αὐτοῦ ὀλίγαι καὶ τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος.”
anthʼ hōn epeidēper kaka anti agathōn ethento katʼ autou kai misos anti tēs agapēseōs autou, eikotōs epilegei “ katastēson epʼ auton hamartōlon, kai diabolos stētō ek dexiōn autou. en tǭ krinesthai auton exelthoi katadedikasmenos, kai hē proseuchē autou genēthētō eis hamartian. genēthētōsan hai hēmerai autou oligai kai tēn episkopēn autou labetō heteros.”
In return for which, since they set evil against him in return for good and hatred in return for his love, he fittingly adds, “Set a sinner over him, and let a slanderer stand at his right hand. When he is judged, may he go out condemned, and let his prayer become sin. Let his days be few, and let another take his office.”
Ps 109:5–8 (108:5-8 LXX) (quotation, high confidence)
Notes and citation
Summary: Because they returned evil for good, the Psalm pronounces judgment on the betrayer.
- “Slanderer” translates διάβολος, which also means “devil.”
Cite (SBL): Eusebius, Dem. ev. 10.3.13 (Dindorf 3:641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-13). (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).
10.3.14Dindorf 3:641
ἃ καὶ αὐτὰ ὁποίαν εἴληφε τὴν ἔκβασιν ὁ ἱερὸς ἀπόστολος Πέτρος προλαβὼν διεσάφησεν ἐπʼ αὐτὸν τὸν προδότην ἐφαρμόσας τὴν γραφήν. καὶ σοὶ δὲ αὐτῷ πάρεστι συνορᾶν, εἰ μὴ καθέσταται ἐπὶ τὸ Ἰουδαίων ἔθνος ἄρχων καὶ ἡγούμενος ἁμαρτωλὸς, ᾧ μετὰ τὰ τολμηθέντα αὐτοῖς κατὰ τοῦ σωτῆρος ἡμῶν παρεδόθησαν, ἀντὶ τῶν πάλαι οἰκείων καὶ θεοφιλῶν ἀρχόντων ἀλλοφύλοις καὶ εἰδωλολάτραις δουλεύειν κατηναγκασμένοι.
ha kai auta hopoian eilēphe tēn ekbasin ho hieros apostolos Petros prolabōn diesaphēsen epʼ auton ton prodotēn epharmosas tēn graphēn. kai soi de autǭ paresti synoran, ei mē kathestatai epi to Ioudaiōn ethnos archōn kai hēgoumenos hamartōlos, hǭ meta ta tolmēthenta autois kata tou sōtēros hēmōn paredothēsan, anti tōn palai oikeiōn kai theophilōn archontōn allophylois kai eidōlolatrais douleuein katēnankasmenoi.
What outcome these words had, the holy apostle Peter made plain beforehand, applying the Scripture to the betrayer himself. And you yourself can see whether a sinful ruler and leader has not been set over the Jewish nation, to whom they were handed over after what they dared against our Savior, compelled to serve foreigners and idolaters in place of their former rulers, their own and dear to God.
Ps 109:6 (108:6 LXX) (allusion, high confidence)
Notes and citation
Summary: Peter applied the Psalm to Judas; and the Jewish nation has since been set under foreign, idolatrous rulers.
- Eusebius’s polemic is translated as written.
Notes on the original text
- Digital text corrected (OCR breathing error): ἠγούμενος ἁμαρτωλὸς → ἡγούμενος ἁμαρτωλὸς.
Cite (SBL): Eusebius, Dem. ev. 10.3.14 (Dindorf 3:641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-14). (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).
10.3.15Dindorf 3:641
τίς δʼ οὐκ ἂν θαυμάσειε τῆς προρρήσεως τὸ ἀποτέλεσμα; φήσαντος γὰρ τοῦ λόγου “ γενηθήτωσαν αἱ ἡμέραι αὐτοῦ ὀλίγαι” σαφὲς ὅπως βραχὺς ὁ πᾶς διεγένετο μετὰ τὴν κατὰ τοῦ σωτῆρος ἡμῶν ἐπιβουλὴν αὐτῶν χρόνος, καθʼ ὃν ἔδοξαν διαμένειν, μεθʼ ὃν τὴν ὑστάτην ὑπέμειναν πολιορκίαν καὶ τὴν παντελῆ καθαίρεσιν, ἐφʼ ᾗ καὶ τὴν ἐπισκοπὴν αὐτῶν ἔλαβεν ἕτερος, ὁ διὰ Χριστοῦ συγκροτηθεὶς λαός.
tis dʼ ouk an thaumaseie tēs prorrēseōs to apotelesma? phēsantos gar tou logou “ genēthētōsan hai hēmerai autou oligai” saphes hopōs brachys ho pas diegeneto meta tēn kata tou sōtēros hēmōn epiboulēn autōn chronos, kathʼ hon edoxan diamenein, methʼ hon tēn hystatēn hypemeinan poliorkian kai tēn pantelē kathairesin, ephʼ hę̄ kai tēn episkopēn autōn elaben heteros, ho dia Christou synkrotētheis laos.
Who would not marvel at the fulfilment of the prediction? For when the word said, “Let his days be few,” it is clear how short the whole time was, after their plot against our Savior, during which they seemed to continue; after it they underwent the last siege and complete destruction, upon which another also took their office, the people formed through Christ.
Ps 109:8 (108:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Their days after the plot against Christ were few; then Jerusalem fell and the people of Christ took their office.
- Eusebius’s polemic is translated as written.
Notes on the original text
- Digital text corrected (repeated syllable): φήσαντος τος γὰρ → φήσαντος γὰρ.
Cite (SBL): Eusebius, Dem. ev. 10.3.15 (Dindorf 3:641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-15). (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).
10.3.16Dindorf 3:641–642
καὶ τὰ λοιπὰ δὲ τοῦ Ψαλμοῦ αὐτοῖς τούτοις καταλλήλως νοήσεις· τὰ δὲ ἑξῆς ὡς περί τινων υἱῶν τοῦ Ἰούδα λεγόμενα ἐν τῷ “ γενηθήτωσαν οἱ υἱοὶ αὐτοῦ ὀρφανοί, ’ καὶ τὰ παραπλήσια, ἀνάγοιτʼ ἂν καὶ ἐπʼ αὐτὸν μὲν προηγουμένως τὸν Ἰούδαν, μετʼ ἐκεῖνον δὲ καὶ ἐπὶ πάντας τοὺς ὁμοίους αὐτῷ τὸν σωτήριον προδιδόντας· καταλλήλως δὲ νοήσεις καὶ τὴν γυναῖκα αὐτοῦ, καὶ τὰς ἁμαρτίας τῶν πατέρων αὐτοῦ καὶ τῆς λεγομένης μητρὸς αὐτοῦ, τῆς τοῦ Ἰουδαίων ἔθνους συναγωγῆς. περὶ αὐτῆς γὰρ ἡγοῦμαι λέγεσθαι τὸ “ καὶ ἡ ἁμαρτία τῆς μητρὸς αὐτοῦ μὴ ἐξαλειφθείη.”
kai ta loipa de tou Psalmou autois toutois katallēlōs noēseis; ta de hexēs hōs peri tinōn huiōn tou Iouda legomena en tǭ “ genēthētōsan hoi huioi autou orphanoi, ’ kai ta paraplēsia, anagoitʼ an kai epʼ auton men proēgoumenōs ton Ioudan, metʼ ekeinon de kai epi pantas tous homoious autǭ ton sōtērion prodidontas; katallēlōs de noēseis kai tēn gynaika autou, kai tas hamartias tōn paterōn autou kai tēs legomenēs mētros autou, tēs tou Ioudaiōn ethnous synagōgēs. peri autēs gar hēgoumai legesthai to “ kai hē hamartia tēs mētros autou mē exaleiphtheiē.”
You will understand the rest of the Psalm in keeping with these things. What follows, said as about certain sons of Judas in “Let his sons be orphans” and the like, might be referred first to Judas himself, and after him to all who like him betray the saving word. In keeping with this you will also understand his wife, and the sins of his fathers and of his so-called mother, the synagogue of the Jewish nation; for I think “And let not the sin of his mother be wiped out” is said of it.
Ps 109:9 (108:9 LXX) (quotation, high confidence) · Ps 109:14 (108:14 LXX) (quotation, high confidence)
Notes and citation
Summary: The rest of the Psalm applies to Judas and those like him; his “mother” is the synagogue.
- Eusebius’s polemic is translated as written.
Notes on the original text
- Digital text corrected (OCR breathing error; words run together): Ψαλμοῦαὐτοῖς → Ψαλμοῦ αὐτοῖς; ὁμοίους αύτῷ → ὁμοίους αὐτῷ.
Cite (SBL): Eusebius, Dem. ev. 10.3.16 (Dindorf 3:641–642; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-16). (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).
10.3.17Dindorf 3:642
πλὴν ὥσπερ ἐν τῇ πρὸ ταύτης προφητείᾳ πτωχὸς καὶ πένης ὠνομάζετο ὁ σωτὴρ καὶ κύριος ἡμῶν, καθάπερ ἀπεδείξαμεν ἐν τῷ “ μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα· ” τὸν αὐτὸν τρόπον καὶ ἐν τῷ παρόντι Ψαλμῷ τούτοις ἐπικέκληται τοῖς ὀνόμασι.
plēn hōsper en tę̄ pro tautēs prophēteią ptōchos kai penēs ōnomazeto ho sōtēr kai kyrios hēmōn, kathaper apedeixamen en tǭ “ makarios ho syniōn epi ptōchon kai penēta; ” ton auton tropon kai en tǭ paronti Psalmǭ toutois epikeklētai tois onomasi.
However, just as in the prophecy before this our Savior and Lord was named poor and needy, as we showed in “Blessed is he who considers the poor and needy,” so in the present Psalm too he is called by these names.
Ps 41:1 (40:2 LXX) (quotation, high confidence)
Notes and citation
Summary: As in Psalm 41, Christ is called poor and needy here.
Notes on the original text
- Digital text corrected (OCR error): ἀπεδίξαμεν → ἀπεδείξαμεν.
Cite (SBL): Eusebius, Dem. ev. 10.3.17 (Dindorf 3:642; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-17). (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).
10.3.18Dindorf 3:642
τάδε γὰρ καὶ τάδε γενηθήτω τῷ Ἰούδᾳ καὶ τοῖς τὰ ὅμοια αὐτῷ ἐζηλωκόσι διὰ τὰ τετολμημένα αὐτῷ φησι. τίνα δὲ ταῦτα ἐπιφέρει λέγων “ ἀνθʼ ὧν οὐκ ἐμνήσθη τοῦ ποιῆσαι ἔλεος, καὶ κατεδίωξεν ἄνθρωπον πένητα καὶ πτωχὸν καὶ κατανενυγμένον τῇ καρδίᾳ τοῦ θανα- καὶ ἠγάπησε κατάραν, καὶ ἥξει αὐτῷ, καὶ οὐκ ἠθέλησεν εὐλογίαν, καὶ μακρυνθήσεται ἀπʼ αὐτοῦ.”
tade gar kai tade genēthētō tǭ Ioudą kai tois ta homoia autǭ ezēlōkosi dia ta tetolmēmena autǭ phēsi. tina de tauta epipherei legōn “ anthʼ hōn ouk emnēsthē tou poiēsai eleos, kai katediōxen anthrōpon penēta kai ptōchon kai katanenygmenon tę̄ kardią tou thana- kai ēgapēse kataran, kai hēxei autǭ, kai ouk ēthelēsen eulogian, kai makrynthēsetai apʼ autou.”
Let such and such things befall Judas, he says, and those who have emulated him, because of what he dared. And why, he adds, saying: “Because he did not remember to do mercy, and persecuted a needy and poor man, and one pierced in heart, to put him to death. And he loved cursing, and it will come to him; and he did not wish for blessing, and it will be far from him.”
Ps 109:16–17 (108:16-17 LXX) (quotation, high confidence)
Notes and citation
Summary: The curses fall on Judas because he persecuted the poor and needy one to death and loved cursing.
- The words “to put to death” are damaged in the digital text (τοῦ θανα-); translated by sense.
Cite (SBL): Eusebius, Dem. ev. 10.3.18 (Dindorf 3:642; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-18). (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).
10.3.19Dindorf 3:642
οἶς ἐξῆς ἐπικαταβὰς αὖθις πένητα καὶ πτωχὸν ἑαυτὸν ὀνομάζει λέγων “ καὶ σὺ, κύριε κύριε, ποίησον μετʼ ἐμοῦ ἔλεος, ἕνεκεν τοῦ ὀνόματός σου, ὅτι χρηστὸν τὸ ἔλεός σου. ῥῦσαί με ὅτι πτωχὸς καὶ πένης εἰμὶ ἐγώ. ” οἶς μεθʼ ἕτερα ἐπιλέγει “ τὰ γόνατά μου ἠσθένησαν ἀπὸ νηστείας, καὶ ἡ σάρξ μου ἠλλοιώθη διʼ ἔλαιον, καὶ ἐγὼ ἐγενήθην ὅνειδος αὐτοῖς.
ois exēs epikatabas authis penēta kai ptōchon heauton onomazei legōn “ kai sy, kyrie kyrie, poiēson metʼ emou eleos, heneken tou onomatos sou, hoti chrēston to eleos sou. rhysai me hoti ptōchos kai penēs eimi egō. ” ois methʼ hetera epilegei “ ta gonata mou ēsthenēsan apo nēsteias, kai hē sarx mou ēlloiōthē diʼ elaion, kai egō egenēthēn honeidos autois.
Going down further, he again names himself needy and poor, saying, “And you, Lord, Lord, deal with me with mercy for your name’s sake, for your mercy is good. Rescue me, for I am poor and needy.” After other words he adds, “My knees grew weak from fasting, and my flesh was changed for lack of oil, and I became a reproach to them.
Ps 109:21–22 (108:21-22 LXX) (quotation, high confidence) · Ps 109:24–25 (108:24-25 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ again calls himself poor and needy, weak from fasting and a reproach.
- The Septuagint reads “my flesh was changed because of oil” (διʼ ἔλαιον), usually understood as “for lack of oil.”
Notes on the original text
- Digital text corrected (OCR breathing error): τὸ ἐλεός σου → τὸ ἔλεός σου.
Topics: Fasting
Cite (SBL): Eusebius, Dem. ev. 10.3.19 (Dindorf 3:642; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-19). (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).
10.3.20Dindorf 3:642–643
εἴδοσάν με, ἐσάλευσαν κεφαλὰς αὑτῶν.” ἃ καὶ αὐτὰ τέλους ἐτύγχανεν ὅτε οἶ παραπορευόμενοι ἐβλασ- φήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὑτῶν, καὶ λέγοντες, ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι.” ἐπεὶ δὲ εἰσέτι νῦν οἶ ἐκ περιτομῆς τὴν τῶν πατέρων αὐτῶν εἰς ἑαυτοὺς ἀρὰν ἐπισπώμενοι βλασφήμοις καὶ ἀσεβέσι ῥήμασιν καταναθεματίζειν τὸν σωτῆρα καὶ κύριον ἡμῶν καὶ τοὺς εἰς αὐτὸν πεπιστευκότας ἅπαντας εἰώθασι, τούτου χάριν ἑξῆς ἐπιλέγει “ καταράσονται αὐτοὶ, καὶ σὺ εὐλογήσεις.
eidosan me, esaleusan kephalas hautōn.” ha kai auta telous etynchanen hote oi paraporeuomenoi eblas- phēmoun auton kinountes tas kephalas hautōn, kai legontes, allous esōsen, heauton ou dynatai sōsai.” epei de eiseti nyn oi ek peritomēs tēn tōn paterōn autōn eis heautous aran epispōmenoi blasphēmois kai asebesi rhēmasin katanathematizein ton sōtēra kai kyrion hēmōn kai tous eis auton pepisteukotas hapantas eiōthasi, toutou charin hexēs epilegei “ katarasontai autoi, kai sy eulogēseis.
They saw me; they shook their heads.” These things too were fulfilled when “those who passed by blasphemed him, wagging their heads and saying, He saved others; he cannot save himself.” And since still today those of the circumcision, drawing on themselves the curse of their fathers, are accustomed to anathematize our Savior and Lord and all who have believed in him with blasphemous and impious words, for this reason he adds next, “They will curse, but you will bless.
Ps 109:25 (108:25 LXX) (quotation, high confidence) · Matt 27:39–42 (quotation, high confidence) · Ps 109:28 (108:28 LXX) (quotation, high confidence)
Notes and citation
Summary: The passers-by wagged their heads at the cross; since his enemies still curse him, the Psalm adds, “They will curse, but you will bless.”
- Eusebius’s polemical statement about Jewish curses on Christians is translated as written.
Cite (SBL): Eusebius, Dem. ev. 10.3.20 (Dindorf 3:642–643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-20). (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).
10.3.21Dindorf 3:643
οἶ ἐπανιστάμενοί μοι αἰσχυνθήτωσαν, ὁ δὲ δοῦλός σου εὐφρανθήσεται. ἐνδυσάσθωσαν οἶ ἐνδιαβάλλοντές με ἐντροπὴν, καὶ περιβαλέσθωσαν ὡς διπλοίδα αἰσχύνην αὑτῶν. ἐγὼ δὲ ἐξομολογήσομαι τῷ κυρίῳ σφόδρα ἐν τῷ στόματί μου, καὶ ἐν μέσῳ πολλῶν αἰνέσω αὐτὸν, ὅτι παρέστη ἐκ δεξιῶν πένητος τοῦ σῶσαι ἐκ τῶν καταδιωκόντων τὴν ψυχήν μου.
oi epanistamenoi moi aischynthētōsan, ho de doulos sou euphranthēsetai. endysasthōsan oi endiaballontes me entropēn, kai peribalesthōsan hōs diploida aischynēn hautōn. egō de exomologēsomai tǭ kyriǭ sphodra en tǭ stomati mou, kai en mesǭ pollōn ainesō auton, hoti parestē ek dexiōn penētos tou sōsai ek tōn katadiōkontōn tēn psychēn mou.
Let those who rise up against me be put to shame, but your servant will be glad. Let those who slander me be clothed with dishonour, and let them wrap themselves in their shame as in a double cloak. But I will give thanks to the Lord greatly with my mouth, and in the midst of many I will praise him, for he stood at the right hand of the poor, to save my soul from those who persecute it.”
Ps 109:28–31 (108:28-31 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 109:28–31 (LXX 108): the adversaries are shamed, and the poor one praises God who stood at his right hand.
Cite (SBL): Eusebius, Dem. ev. 10.3.21 (Dindorf 3:643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-21). (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).
10.3.22Dindorf 3:643
καὶ πρόδηλόν γε ὁπόσοις εἰσέτι καὶ νῦν οἶ τὰς κατʼ αὐτοῦ ἀρὰς ἐν ταῖς ἑαυτῶν συναγωγαῖς ποιούμενοι παλαίουσι κακοῖς ἀπὸ τῶν αὐτῶν χρόνων μηδʼ ὅλως ἀνανεῦσαι δεδυνημένοι, ὅπως τε αὐτὸς αἶνον τῷ πατρὶ ἐν μέσῳ πολλῶν ἐθνῶν τὸν διὰ τῆς καινῆς διαθήκης αὐτοῦ καταρτίζεται, συνεργὸν τὸν πατέρα καὶ τῆς ἑαυτοῦ δεξιᾶς πάρεδρον κεκτημένος. διὸ, φησὶν, “ ἐν μέσῳ πολλῶν αἰνέσω αὐτὸν, ὅτι παρέστη ἐκ δεξιῶν πένητος.”
kai prodēlon ge hoposois eiseti kai nyn oi tas katʼ autou aras en tais heautōn synagōgais poioumenoi palaiousi kakois apo tōn autōn chronōn mēdʼ holōs ananeusai dedynēmenoi, hopōs te autos ainon tǭ patri en mesǭ pollōn ethnōn ton dia tēs kainēs diathēkēs autou katartizetai, synergon ton patera kai tēs heautou dexias paredron kektēmenos. dio, phēsin, “ en mesǭ pollōn ainesō auton, hoti parestē ek dexiōn penētos.”
And it is plain with how many evils those who pronounce curses against him in their synagogues still wrestle, having been unable to recover at all from those same times; and how he himself accomplishes praise to the Father in the midst of many nations through his new covenant, having the Father as fellow-worker and as the one who sits at his right hand. That is why he says, “In the midst of many I will praise him, for he stood at the right hand of the poor.”
Ps 109:30–31 (108:30-31 LXX) (quotation, high confidence)
Notes and citation
Summary: Those who curse Christ still suffer, while Christ praises the Father among the nations with the Father at his right hand.
- Eusebius’s polemic is translated as written. “Who sits at his right hand” (τῆς ἑαυτοῦ δεξιᾶς πάρεδρον) is Eusebius’s phrase, echoing the Psalm’s “stood at the right hand of the poor.”
Cite (SBL): Eusebius, Dem. ev. 10.3.22 (Dindorf 3:643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-22). (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).
10.3.23Dindorf 3:643
καὶ τὴν μετὰ τὸν θάνατον αὑτοῦ σωτηρίαν διδάσκει λέγων “ τοῦ σῶσαι ἐκ τῶν καταδιωκόντων τὴν ψυχήν μου.”
kai tēn meta ton thanaton hautou sōtērian didaskei legōn “ tou sōsai ek tōn katadiōkontōn tēn psychēn mou.”
And he teaches his salvation after death, saying, “to save my soul from those who persecute it.”
Ps 109:31 (108:31 LXX) (quotation, high confidence)
Notes and citation
Summary: The Psalm teaches Christ’s deliverance after death.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.3.23 (Dindorf 3:643; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-23). (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).
10.3.24Dindorf 3:643–644
ἀνωτέρω γοῦν φήσας τὸ “ κατεδίωξεν ἄνθρωπον πένητα καὶ πτωχὸν καὶ κατανενυγμένον τῇ καρδίᾳ τοῦ θανατῶσαι, ” καὶ σαφῶς δηλώσας ἑαυτοῦ τὸν θάνατον περιγράφων τὴν προφητείαν, τὴν μετὰ τὸν θάνατον αὑτοῦ σωτηρίαν ἠνίξατο εἰπὼν “ὅτι παρέστη ἐκ δεξιῶν πένητος, τοῦ σῶσαι ἐκ τῶν καταδιωκόντων τὴν ψυχην μου.” Ἀπὸ τοῦ Ζαχαρίου.
anōterō goun phēsas to “ katediōxen anthrōpon penēta kai ptōchon kai katanenygmenon tę̄ kardią tou thanatōsai, ” kai saphōs dēlōsas heautou ton thanaton perigraphōn tēn prophēteian, tēn meta ton thanaton hautou sōtērian ēnixato eipōn “hoti parestē ek dexiōn penētos, tou sōsai ek tōn katadiōkontōn tēn psychēn mou.” Apo tou Zachariou.
At any rate, having said above, “He persecuted a needy and poor man, and one pierced in heart, to put him to death,” and having plainly shown his own death in outlining the prophecy, he hinted at his salvation after death, saying, “For he stood at the right hand of the poor, to save my soul from those who persecute it.” From Zechariah.
Ps 109:16 (108:16 LXX) (quotation, high confidence) · Ps 109:31 (108:31 LXX) (quotation, high confidence)
Notes and citation
Summary: Having foretold his death, the Psalm hints at his salvation after it; next comes Zechariah.
- “From Zechariah” is the heading of the next chapter.
Notes on the original text
- Digital text corrected (repeated syllable; repeated syllables): πένητα νητα → πένητα; κατʼ καταδιωκόντων → καταδιωκόντων.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.3.24 (Dindorf 3:643–644; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-3-24). (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).
preface 10, chapter 4
10.4.1Dindorf 3:644
“ Καὶ λήψομαι ἐμαυτῷ δύο ῥάβδους, τὴν μίαν ἐκάλεσα κάλλος, καὶ τὴν ἑτέραν ἐκάλεσα σχοίνισμα, καὶ ποιμανῶ τὰ πρόβατά μου, καὶ ἐξαρῶ τοὺς τρεῖς ποιμένας ἐν μηνὶ ἑνὶ, καὶ βαρυνθήσεται ἡ ψυχή μου ἐπʼ αὐτούς. καὶ γὰρ αἶ ψυχαὶ αὐτῶν ἐπωρύοντο ἐπʼ ἐμὲ, καὶ εἶπα, οὐ ποιμανῶ ὑμᾶς· τὸ ἀποθνῆσκον ἀποθνησκέτω, καὶ τὸ ἐκλεῖπον ἐκλειπέτω, καὶ τὰ κατάλοιπα ἐσθιέτωσαν, ἕκαστος τὰς σάρκας τοῦ πλησίον αὐτοῦ. καὶ λήψομαι τὴν ῥάβδον τὴν καλὴν, καὶ ἀπορρίψω αὐτὴν τοῦ διασκεδάσαι τὴν διαθήκην μου, ἣν διεθέμην πρὸς πάντας τοὺς λαούς. καὶ διασκεδασθήσεται ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ γνώσονται οἱ Χαναναῖοι τὰ πρόβατα τὰ φυλασσόμενά μοι, ὅτι λόγος κυρίου ἐστί. καὶ ἐρῶ πρὸς αὐτοὺς, εἰ καλὸν ἐνώπιον ὑμῶν ἐστι, δότε τὸν μισθόν μου ἢ άπείπασθε. καὶ ἔστησαν τὸν μισθόν μου τριάκοντα ἀργυροῦς. καὶ εἶπεν κύριος πρός με, κάθες αὐτοὺς εἰς τὸ χωνευτήριον, καὶ σκέψαι εἰ δόκιμόν ἐστιν, ὃν τρόπον ἐδοκιμάσθην ὑπὲρ αὐτῶν. καὶ ἔλαβον τοὺς τριάκοντα ἀργυροῦς, καὶ ἐνέβαλον αὐτοὺς εἰς τὸν οἶκον κυρίου εἰς τὸ χωνευτήριον, καὶ ἀπέρριψα τὴν ῥάβδον τὴν δευτέραν τὸ σχοίνισμα τοῦ διασκεδάσαι τὴν διαθήκην ἀνὰ μέσον Ἰούδα καὶ ἀνὰ μέσον Ἰσραήλ.”
“ Kai lēpsomai emautǭ dyo rhabdous, tēn mian ekalesa kallos, kai tēn heteran ekalesa schoinisma, kai poimanō ta probata mou, kai exarō tous treis poimenas en mēni heni, kai barynthēsetai hē psychē mou epʼ autous. kai gar ai psychai autōn epōryonto epʼ eme, kai eipa, ou poimanō hymas; to apothnēskon apothnēsketō, kai to ekleipon ekleipetō, kai ta kataloipa esthietōsan, hekastos tas sarkas tou plēsion autou. kai lēpsomai tēn rhabdon tēn kalēn, kai aporripsō autēn tou diaskedasai tēn diathēkēn mou, hēn diethemēn pros pantas tous laous. kai diaskedasthēsetai en tę̄ hēmerą ekeinę̄, kai gnōsontai hoi Chananaioi ta probata ta phylassomena moi, hoti logos kyriou esti. kai erō pros autous, ei kalon enōpion hymōn esti, dote ton misthon mou ē apeipasthe. kai estēsan ton misthon mou triakonta argyrous. kai eipen kyrios pros me, kathes autous eis to chōneutērion, kai skepsai ei dokimon estin, hon tropon edokimasthēn hyper autōn. kai elabon tous triakonta argyrous, kai enebalon autous eis ton oikon kyriou eis to chōneutērion, kai aperripsa tēn rhabdon tēn deuteran to schoinisma tou diaskedasai tēn diathēkēn ana meson Iouda kai ana meson Israēl.”
“And I will take for myself two rods; the one I called Beauty and the other I called Portion, and I will shepherd my sheep. And I will remove the three shepherds in one month, and my soul will be weighed down against them, for their souls howled against me. And I said, I will not shepherd you; what is dying, let it die, and what is failing, let it fail, and let those that remain eat, each one the flesh of his neighbour. And I will take the fair rod and cast it away, to break my covenant which I made with all the peoples. And it will be broken on that day, and the Canaanites will know the sheep that are kept for me, that it is the word of the Lord. And I will say to them, If it is good in your sight, give me my wages, or refuse. And they weighed out my wages, thirty pieces of silver. And the Lord said to me, Drop them into the furnace, and see whether it is tested metal, as I was tested on their account. And I took the thirty pieces of silver and threw them into the house of the Lord, into the furnace. And I cast away the second rod, the Portion, to break the covenant between Judah and Israel.”
Zech 11:7–14 (quotation, high confidence)
Notes and citation
Summary: Zechariah 11:7–14 (Septuagint): the shepherd’s two rods, his wages of thirty pieces of silver thrown into the house of the Lord, and the broken covenant.
- “Portion” translates σχοίνισμα (a measured allotment, literally “a measuring line”).
Notes on the original text
- Digital text corrected (OCR error): οἱ Καναναῖος → οἱ Χαναναῖοι.
Cite (SBL): Eusebius, Dem. ev. 10.4.1 (Dindorf 3:644; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-1). (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).
10.4.2Dindorf 3:644–645
Καὶ ταῦτα τέλους ἐτύγχανεν ὅτε κατὰ μὲν τὸν Λουκᾶν “ ἀπελθὼν ὁ Ἰούδας συνελάλει τοῖς ἀρχιερεῦσι καὶ γραμματεῦσι καὶ στρατηγοῖς τοῦ ἱεροῦ, ὅπως αὐτὸν παραδῷ αὐτοῖς· καὶ ἐχάρησαν, καὶ συνέθεντο αὐτῷ ἀργύρια δοῦναι, ” κατὰ δὲ τὸν Μάρκον “ὁπηνίκα ἀπῆλθε πρὸς τοὺς ἀρχιερεῖς, ἵνα παραδῷ αὐτόν. οἶ δὲ ἐχάρησαν, καὶ ἐπηγγείλαντο αὐτῷ ἀργύρια δοῦναι.”
Kai tauta telous etynchanen hote kata men ton Loukan “ apelthōn ho Ioudas synelalei tois archiereusi kai grammateusi kai stratēgois tou hierou, hopōs auton paradǭ autois; kai echarēsan, kai synethento autǭ argyria dounai, ” kata de ton Markon “hopēnika apēlthe pros tous archiereis, hina paradǭ auton. oi de echarēsan, kai epēngeilanto autǭ argyria dounai.”
These things too were fulfilled when, according to Luke, “Judas went away and conferred with the chief priests and scribes and officers of the temple how he might hand him over to them; and they were glad and agreed to give him silver”; and according to Mark, when “he went away to the chief priests to hand him over; and they were glad and promised to give him silver.”
Luke 22:4–5 (quotation, high confidence) · Mark 14:10–11 (quotation, high confidence)
Notes and citation
Summary: Luke and Mark record the chief priests’ promise of money to Judas.
Notes on the original text
- Digital text corrected (split word): ὁπη νίκα → ὁπηνίκα.
Cite (SBL): Eusebius, Dem. ev. 10.4.2 (Dindorf 3:644–645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-2). (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).
10.4.3Dindorf 3:645
ἀλλʼ ἐν τούτοις μὲν ἀπλῶς τὸ ἀργύριον ὠνόμασται, παρὰ δὲ τῷ Ματθαίῳ μνημονεύεται καὶ ὁ ἀριθμὸς, συνᾴδων τῇ ἀπὸ τοῦ Ζαχαρίου παραθέσει.
allʼ en toutois men aplōs to argyrion ōnomastai, para de tǭ Matthaiǭ mnēmoneuetai kai ho arithmos, synądōn tę̄ apo tou Zachariou parathesei.
In these the silver is named simply; but in Matthew the number is also recorded, in agreement with the quotation from Zechariah.
Notes and citation
Summary: Matthew alone gives the sum, matching Zechariah.
Notes on the original text
- Digital text corrected (OCR error): συνᾴδω τῇ → συνᾴδων τῇ.
Cite (SBL): Eusebius, Dem. ev. 10.4.3 (Dindorf 3:645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-3). (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).
10.4.4Dindorf 3:645
λέγει δʼ οὖν ὁ Ματθαῖος “ τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς εἶπεν αὐτοῖς, τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα στατῆρας.” σύμφωνα οὖν ταῦτά ἐστι τῷ “ καὶ ἔστησαν τὸν μισθόν μου τριάκοντα ἀργυροῦς” ἐν τῇ προφητείᾳ εἰρημένῳ ὑπὸ τοῦ κυρίου.
legei dʼ oun ho Matthaios “ tote poreutheis heis tōn dōdeka, ho legomenos Ioudas Iskariōtēs, pros tous archiereis eipen autois, ti thelete moi dounai, kagō hymin paradōsō auton? hoi de estēsan autǭ triakonta statēras.” symphōna oun tauta esti tǭ “ kai estēsan ton misthon mou triakonta argyrous” en tę̄ prophēteią eirēmenǭ hypo tou kyriou.
Matthew, then, 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 staters.” This agrees with “And they weighed out my wages, thirty pieces of silver,” said by the Lord in the prophecy.
Matt 26:14–15 (quotation, high confidence) · Zech 11:12 (quotation, high confidence)
Notes and citation
Summary: Matthew’s thirty coins agree with the Lord’s words in Zechariah.
- The quotation of Matthew 26:15 reads “thirty staters.”
Cite (SBL): Eusebius, Dem. ev. 10.4.4 (Dindorf 3:645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-4). (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).
10.4.5Dindorf 3:645
ἀνθʼ οὗ ὁ μὲν Σύμμαχος ἐποίησε καὶ ἐστάθμισαν τὸν μισθόν μου τριάκοντα ἀργυροῦς·” ὁ δὲ Ἀκύλας “ καὶ ἔστησαν τὸν μισθόν μου τριάκοντα ἀργυροῦς.” οἷς ἐπιλέγεται “ καὶ εἶπε κύριος πρός με, κάθες αὐτοὺς εἰς τὸ χωνευτήριον, καὶ σκέψαι εἰ δόκιμόν ἐστιν, ὃν τρόπον ἐδοκιμάσθην ὑπὲρ αὐτῶν.”
anthʼ hou ho men Symmachos epoiēse kai estathmisan ton misthon mou triakonta argyrous;” ho de Akylas “ kai estēsan ton misthon mou triakonta argyrous.” hois epilegetai “ kai eipe kyrios pros me, kathes autous eis to chōneutērion, kai skepsai ei dokimon estin, hon tropon edokimasthēn hyper autōn.”
In place of this Symmachus rendered, “And they weighed my wages, thirty pieces of silver,” and Aquila, “And they weighed out my wages, thirty pieces of silver.” To these is added, “And the Lord said to me, Drop them into the furnace, and see whether it is tested metal, as I was tested on their account.”
Zech 11:12–13 (quotation, high confidence)
Notes and citation
Summary: Symmachus and Aquila render the thirty pieces similarly; the Lord then commands them thrown into the furnace.
Notes on the original text
- Digital text corrected (repeated syllable): ἔστησαν σαν τὸν → ἔστησαν τὸν.
Cite (SBL): Eusebius, Dem. ev. 10.4.5 (Dindorf 3:645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-5). (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).
10.4.6Dindorf 3:645
ἀνθʼ οὗ πάλιν ὁ μὲν Ἀκύλας φησὶ “καὶ εἶπε κύριος πρός με, κάθες αὐτοὺς εἰς τὸ χωνευτήριον, ῥῖψον αὐτὰ πρὸς τὸν πλάστην· ὑπερμεγέθης ἡ τιμὴ, ἣν ἐτιμήθην ὑπὲρ αὐτῶν. καὶ πρόσσχες τίνα τρόπον αὐτὸς ὁ κύριος τιμὴν ἑαυτοῦ ὁμολογεῖ τοὺς τριάκοντα ἀργυροῦς δεδόσθαι.
anthʼ hou palin ho men Akylas phēsi “kai eipe kyrios pros me, kathes autous eis to chōneutērion, rhipson auta pros ton plastēn; hypermegethēs hē timē, hēn etimēthēn hyper autōn. kai prossches tina tropon autos ho kyrios timēn heautou homologei tous triakonta argyrous dedosthai.
In place of this again Aquila says, “And the Lord said to me, Drop them into the furnace, throw them to the potter; very great is the price at which I was priced by them.” And note how the Lord himself acknowledges that the thirty pieces of silver were given as his own price.
Zech 11:13 (quotation, high confidence)
Notes and citation
Summary: Aquila’s version shows that the Lord calls the thirty pieces his own price.
Cite (SBL): Eusebius, Dem. ev. 10.4.6 (Dindorf 3:645; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-6). (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).
10.4.7Dindorf 3:645–646
ἔοικε δὲ ἡ τῆς λέξεως διάνοια τοιοῦτόν τινα ἐμφαίνειν νοῦν, ἐγὼ μὲν ὁ κύριος ἐκ πρώτης ἀρξάμενος ἡμέρας οὐ διέλιπον τῆς ἐμαυτοῦ χρηστότητος ὑμῖν τοῖς ἐκ περιτομῆς δείγματα παρέχων, καὶ μυρία ὅσα ὑμὰς εὐεργετῶν, οὐ μόνον τὰ διὰ τῶν ἀνέκαθεν προφητῶν, ἀλλὰ καὶ τὰ διὰ τῆς ἐμαυτοῦ παρουσίας ἔν τε ταῖς προτρεπτικαῖς διδασκαλίαις καὶ τοῖς λογι- κοῖς μαθήμασιν, ἔν τε τοῖς σημείοις καὶ τέρασι καὶ ταῖς ἄλλαις παραδοξοποιίαις, ταῖς τε ἰάσεσι καὶ ταῖς θεραπείαις· ὑμεῖς δὲ οἱ τῆς τοσαύτης εὐεργεσίας ἠξιωμένοι δότε τὸν μισθόν μου ἤ ἀπείπασθε, αἰτῶν αὐτούς, ὡς εἰκὸς, καρποὺς εὐσεβείας καὶ δεῖγμα τῆς εἰς αὐτὸν πίστεως.
eoike de hē tēs lexeōs dianoia toiouton tina emphainein noun, egō men ho kyrios ek prōtēs arxamenos hēmeras ou dielipon tēs emautou chrēstotētos hymin tois ek peritomēs deigmata parechōn, kai myria hosa hymas euergetōn, ou monon ta dia tōn anekathen prophētōn, alla kai ta dia tēs emautou parousias en te tais protreptikais didaskaliais kai tois logi- kois mathēmasin, en te tois sēmeiois kai terasi kai tais allais paradoxopoiiais, tais te iasesi kai tais therapeiais; hymeis de hoi tēs tosautēs euergesias ēxiōmenoi dote ton misthon mou ē apeipasthe, aitōn autous, hōs eikos, karpous eusebeias kai deigma tēs eis auton pisteōs.
The sense of the passage seems to show some such meaning as this: I, the Lord, from the first day did not cease to give you of the circumcision proofs of my goodness, and to benefit you in countless ways, not only through the prophets of old but also through my own coming, in exhortations and rational teachings, in signs and wonders and other marvels, in healings and cures. And you who have been counted worthy of such great kindness, “give me my wages, or refuse,” asking them, it seems, for the fruits of godliness and a proof of their faith in him.
Zech 11:12 (quotation, high confidence)
Notes and citation
Summary: The Lord, after all his benefits, asks for his “wages,” that is, the fruits of godliness and faith.
Notes on the original text
- Digital text corrected (OCR accent errors): αἰτῶν αὐτοῦς, ὡς εἴκὸς, καρποῦς → αἰτῶν αὐτούς, ὡς εἰκὸς, καρποὺς.
Cite (SBL): Eusebius, Dem. ev. 10.4.7 (Dindorf 3:645–646; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-7). (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).
10.4.8Dindorf 3:646
οἱ δὲ, κατὰ τὸ εἰρημένον ἐν τῇ πρὸ ταύτης παραθέσει, “ἀντὶ τοῦ ἀγαπᾶν με ἐνδιέβαλλόν με, καὶ ἔθεντο κατʼ ἐμοῦ κακὰ ἀντὶ ἀγαθῶν καὶ μῖσος ἀντὶ τῆς ἀγαπήσεώς μου, ” τριάκοντα ἀργυροῦς στήσαντες, ὥσπερ τοσούτου αὐτὸν πωλούμενον ἐστι τὸ πῦρ αὐτὸ δοκιμάσει, ” εἰκότως προστάττει καθεῖναι αὐτοὺς εἰς τὸ χωνευτήριον, ἐπιλέγων “ὅν τρόπον ἐδοκιμάσθην ὑπὲρ αὐτῶν.”
hoi de, kata to eirēmenon en tę̄ pro tautēs parathesei, “anti tou agapan me endieballon me, kai ethento katʼ emou kaka anti agathōn kai misos anti tēs agapēseōs mou, ” triakonta argyrous stēsantes, hōsper tosoutou auton pōloumenon esti to pyr auto dokimasei, ” eikotōs prostattei katheinai autous eis to chōneutērion, epilegōn “hon tropon edokimasthēn hyper autōn.”
But they, as was said in the quotation before this, “in return for loving me slandered me, and set evil against me in return for good, and hatred in return for my love,” weighing out thirty pieces of silver, as though he were sold for so much. [And since the fire itself will test] what sort of thing it is, he fittingly commands them to be dropped into the furnace, adding, “as I was tested on their account.”
Ps 109:4–5 (108:4-5 LXX) (quotation, high confidence) · 1 Cor 3:13 (allusion, medium confidence) · Zech 11:13 (quotation, high confidence)
Notes and citation
Summary: Instead of fruits they weighed out thirty pieces; so he bids the silver be tested in the furnace.
- Words have dropped out of the digital text before “what sort … the fire itself will test”; the sense is supplied from 1 Corinthians 3:13, which the phrase echoes.
Notes on the original text
- Digital text corrected (OCR error): τορούτου → τοσούτου.
Cite (SBL): Eusebius, Dem. ev. 10.4.8 (Dindorf 3:646; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-8). (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).
10.4.9Dindorf 3:646
χωνευτήριον δὲ ἐνταῦθα ἔοικε τὸν οἶκον κυρίου ὀνομάζειν. εἰπόντος γοῦν τοῦ κυρίου κατὰ τοὺς ἑβδομήκοντα “κάθες αὐτοὺς εἰς τὸ χωνευτήριον” ἐπιφέρει “καὶ ἐνέβαλον αὐτοὺς εἰς τὸν οἶκον κυρίου, εἰς τὸ χωνευτήριον.”
chōneutērion de entautha eoike ton oikon kyriou onomazein. eipontos goun tou kyriou kata tous hebdomēkonta “kathes autous eis to chōneutērion” epipherei “kai enebalon autous eis ton oikon kyriou, eis to chōneutērion.”
Here he seems to call the house of the Lord a furnace. At any rate, when the Lord has said, according to the Seventy, “Drop them into the furnace,” he adds, “And I threw them into the house of the Lord, into the furnace.”
Zech 11:13 (quotation, high confidence)
Notes and citation
Summary: The furnace is the house of the Lord, as the Septuagint’s wording shows.
Notes on the original text
- Digital text corrected (OCR accent error; missing accent): ἐνταυθα → ἐνταῦθα; κάθες αὐτοῦς → κάθες αὐτοὺς.
Cite (SBL): Eusebius, Dem. ev. 10.4.9 (Dindorf 3:646; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-9). (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).
10.4.10Dindorf 3:646
κατὰ δὲ τὸν Ἀκύλαν εἰπόντος τοῦ κυρίου “πρὸς τὸν πλάστην” ἐπιφέρει “καὶ ἔρριψα αὐτὸ ἐν οἴκῳ κυρίου πρὸς τὸν πλάστην”
kata de ton Akylan eipontos tou kyriou “pros ton plastēn” epipherei “kai erripsa auto en oikǭ kyriou pros ton plastēn”
And according to Aquila, when the Lord has said “to the potter,” he adds, “And I threw it in the house of the Lord to the potter.”
Zech 11:13 (quotation, high confidence)
Notes and citation
Summary: Aquila has the silver thrown to the potter in the house of the Lord.
Notes on the original text
- Digital text corrected (OCR error): καὶ ἔριφα αὐτὸ → καὶ ἔρριψα αὐτὸ.
Cite (SBL): Eusebius, Dem. ev. 10.4.10 (Dindorf 3:646; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-10). (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).
10.4.11Dindorf 3:646–647
κατὰ δὲ τὸν Σύμμαχον εἰπόντος τοῦ κυρίου “ῥῖψον αὐτὸ εἰς τὸ χωνευτήριον” ἐπιφέρει λέγων “καὶ ἔρριψα αὐτὸ εἰς τὸν οἶκον κυρίου, εἰς τὸ χωνευτήριον.” μήποτε δὲ καὶ τοῦτο ἐπληροῦτο, ὅτε Ἰούδας ὁ παραδιδοὺς τὸν κύριον, “ἰδὼν ὅτι κατεκρίθη, μεταμεληθεὶς ἀπέστρεψε τὸ ἀργύριον τοῖς ἀρχιερεῦσι καὶ πρεσβυτέροις, λέγων, ἥμαρτον παραδοὺς αἶμα ἀθῷον. οἱ δὲ εἶπαν αὐτῷ, τί πρὸς ἡμᾶς; σὺ ὄψει. καὶ ῥίψας τὰ ἀργύρια εὶς τὸν ναὸν ἀνεχώρησε, καὶ ἀπελθὼν ἀπήγ- ξατο.
kata de ton Symmachon eipontos tou kyriou “rhipson auto eis to chōneutērion” epipherei legōn “kai erripsa auto eis ton oikon kyriou, eis to chōneutērion.” mēpote de kai touto eplērouto, hote Ioudas ho paradidous ton kyrion, “idōn hoti katekrithē, metamelētheis apestrepse to argyrion tois archiereusi kai presbyterois, legōn, hēmarton paradous aima athǭon. hoi de eipan autǭ, ti pros hēmas? sy opsei. kai rhipsas ta argyria eis ton naon anechōrēse, kai apelthōn apēg- xato.
And according to Symmachus, when the Lord has said, “Throw it into the furnace,” he adds, “And I threw it into the house of the Lord, into the furnace.” Perhaps this too was fulfilled when Judas, who betrayed the Lord, “seeing that he had been condemned, repented and returned the silver to the chief priests and elders, saying, I have sinned in betraying innocent blood. But they said to him, What is that to us? See to it yourself. And throwing the silver into the temple he withdrew, and went away and hanged himself.
Zech 11:13 (quotation, high confidence) · Matt 27:3–5 (quotation, high confidence)
Notes and citation
Summary: Zechariah’s silver thrown into the Lord’s house was perhaps fulfilled when Judas threw the silver into the temple.
- The quotation of Matthew continues in the next section.
Notes on the original text
- Digital text corrected (OCR error): αὐτᾷῷ → αὐτῷ.
Cite (SBL): Eusebius, Dem. ev. 10.4.11 (Dindorf 3:646–647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-11). (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).
10.4.12Dindorf 3:647
οἱ δὲ ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπαν, οὐκ ἔστι βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν. συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν ἀγρὸν τοῦ κεραμέως εἰς ταφὴν τοῖς ξένοις. διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος ἀγρὸς αἵματος ἕως τῆς σήμερον ἡμέρας. τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἱερεμίου τοῦ προφήτου λέγοντος, καὶ ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν τίμην του τετιμημένου, ὂν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραὴλ, καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέ μοι κύριος.”
hoi de archiereis labontes ta argyria eipan, ouk esti balein auta eis ton korbanan, epei timē haimatos estin. symboulion de labontes ēgorasan ex autōn ton agron tou kerameōs eis taphēn tois xenois. dio eklēthē ho agros ekeinos agros haimatos heōs tēs sēmeron hēmeras. tote eplērōthē to rhēthen dia Hieremiou tou prophētou legontos, kai elabon ta triakonta argyria, tēn timēn tou tetimēmenou, on etimēsanto apo huiōn Israēl, kai edōkan auta eis ton agron tou kerameōs, katha synetaxe moi kyrios.”
But the chief priests, taking the silver, said, It is not lawful to put it into the treasury, since it is the price of blood. And taking counsel they bought with it the potter’s field as a burial place for strangers. Therefore that field has been called the Field of Blood to this day. Then was fulfilled what was spoken through Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of the one who was priced, whom they priced from the sons of Israel, and they gave them for the potter’s field, as the Lord directed me.”
Matt 27:6–10 (quotation, high confidence) · Zech 11:12–13 (allusion, high confidence)
Notes and citation
Summary: Matthew 27:6–10: the priests buy the potter’s field, fulfilling what Matthew attributes to Jeremiah.
Notes on the original text
- Digital text corrected (OCR error): ἴως τῆς σήμερον → ἕως τῆς σήμερον.
Cite (SBL): Eusebius, Dem. ev. 10.4.12 (Dindorf 3:647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-12). (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).
10.4.13Dindorf 3:647
ἔνθα καὶ ἐπιστήσεις, ἐπεὶ μὴ ταῦτα φέρεται ἐν τῇ τοῦ Ἱερεμίου προφητείᾳ, εἴτε χρὴ ὑπονοεῖν περιῃρῆσθαι αὐτὰ ἐξ αὐτῆς κατά τινα ῥᾳδιουργίαν, ἢ καὶ σφάλμα γραφικὸν γεγονέναι, τῶν ἀμελέστερον τὰ τῶν ἱερῶν εὐαγγελίων ἀντίγραφα πεποιημένων σφαλέντος τινὸς, καὶ ἀντὶ μὲν τοῦ Ζαχαρίου Ἱερεμίαν τεθεικότος, ὡς δέον οὕτως ἀναγεγράφθαι τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ζαχαρίου τοῦ προφήτου, ἀντὶ δὲ τοῦ ῾῾ καὶ ἐνέβαλον αὐτοὺς εἰς τὸν οἶκον κυρίου, εἰς τὸ χωνευτήριον, ” ἐσφαλμένως πεποιηκότος ‘καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως.”
entha kai epistēseis, epei mē tauta pheretai en tę̄ tou Hieremiou prophēteią, eite chrē hyponoein perię̄rēsthai auta ex autēs kata tina rhądiourgian, ē kai sphalma graphikon gegonenai, tōn amelesteron ta tōn hierōn euangeliōn antigrapha pepoiēmenōn sphalentos tinos, kai anti men tou Zachariou Hieremian tetheikotos, hōs deon houtōs anagegraphthai tote eplērōthē to rhēthen dia Zachariou tou prophētou, anti de tou ῾῾ kai enebalon autous eis ton oikon kyriou, eis to chōneutērion, ” esphalmenōs pepoiēkotos ‘kai edōkan auta eis ton agron tou kerameōs.”
Here you will also consider, since these words are not found in the prophecy of Jeremiah, whether one should suppose that they were removed from it by some knavery, or else that a scribal error occurred, when someone among those who made copies of the holy Gospels rather carelessly went wrong and put Jeremiah instead of Zechariah, since it should have been written, “Then was fulfilled what was spoken through Zechariah the prophet,” and instead of “And they threw them into the house of the Lord, into the furnace,” wrote in error, “And they gave them for the potter’s field.”
Textual problem in this passage: see the notes.
Matt 27:9–10 (allusion, high confidence) · Zech 11:13 (quotation, high confidence)
Notes and citation
Summary: Since the words are not in Jeremiah, Eusebius suggests either tampering with Jeremiah or a copyist’s error in Matthew, writing Jeremiah for Zechariah.
- Eusebius’s explanation of the attribution to Jeremiah in Matthew 27:9 is his own textual conjecture; modern interpreters often point instead to Jeremiah 18–19 and 32 combined with Zechariah.
Topics: Scripture and canon
Cite (SBL): Eusebius, Dem. ev. 10.4.13 (Dindorf 3:647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-13). (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).
10.4.14Dindorf 3:647
σαφῶς γὰρ διὰ μὲν τῆς προφητείας εἰς τὸν τοῦ κυρίου ναὸν ἐρρίφθαι λέγεται τὸ ἀργύριον, καὶ διʼ αὐτοῦ δὲ τοῦ εὐαγγελίου εἰς τὸν ναόν· “ ῥίψας γοῦν” φησὶν “ Ἰούδας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησε.”
saphōs gar dia men tēs prophēteias eis ton tou kyriou naon erriphthai legetai to argyrion, kai diʼ autou de tou euangeliou eis ton naon; “ rhipsas goun” phēsin “ Ioudas ta argyria eis ton naon anechōrēse.”
For clearly through the prophecy the silver is said to have been thrown into the Lord’s temple, and through the Gospel itself into the temple: “Judas,” it says, “throwing the silver into the temple, withdrew.”
Matt 27:5 (quotation, high confidence)
Notes and citation
Summary: Both prophecy and Gospel say the silver was thrown into the temple.
Cite (SBL): Eusebius, Dem. ev. 10.4.14 (Dindorf 3:647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-14). (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).
10.4.15Dindorf 3:647–648
καὶ εἰκός γε ἐξ ἐκείνων τῶν ἀργυρίων βέβηλον γεγονέναι τὸν ναὸν, καὶ πεπληρῶσθαι τὸ ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.” καὶ ὅρα γε μήποτε χωνευτήριον ὁ οἶκος κυρίου διὰ τοῦτο κέκληται, ἐπείπερ ὡς ἐν χωνείᾳ μεταπλάττεσθαι τὰς ψυχὰς ἐκ τῆς τῶν θείων λόγων πυρώσεως ἐν τῷ τοῦ θεοῦ οἴκῳ συμβαίνει, ἢ ἄλλως ἀπελέγχεσθαι μὴ καθαρὰς, ὡς ἐν χωνευτηρίῳ πυρουμένας καὶ δοκιμαζομένας.
kai eikos ge ex ekeinōn tōn argyriōn bebēlon gegonenai ton naon, kai peplērōsthai to idou aphietai hymin ho oikos hymōn erēmos.” kai hora ge mēpote chōneutērion ho oikos kyriou dia touto keklētai, epeiper hōs en chōneią metaplattesthai tas psychas ek tēs tōn theiōn logōn pyrōseōs en tǭ tou theou oikǭ symbainei, ē allōs apelenchesthai mē katharas, hōs en chōneutēriǭ pyroumenas kai dokimazomenas.
And it is likely that the temple became profane from that silver, and that “Behold, your house is left to you desolate” was fulfilled. And see whether the house of the Lord was not called a furnace for this reason, that in God’s house souls are remoulded as in a smelting by the fire of the divine words, or else are shown to be impure, being fired and tested as in a furnace.
Matt 23:38 (quotation, high confidence)
Notes and citation
Summary: The silver profaned the temple; the house of God is a furnace that refines or exposes souls.
Cite (SBL): Eusebius, Dem. ev. 10.4.15 (Dindorf 3:647–648; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-15). (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).
10.4.16Dindorf 3:648
ὅθεν ὁ Ἀκύλας “ἔρριψα” φήσας "τὸ ἀργύριον ἐν τῷ οἴκῳ κυρίου πρὸς τὸν πλάστην” σαφῶς διδάσκει ὡς τοῦ λόγου τοῦ θείου δίκην πλάστου κατοικοῦντος εἰς τὸν οἶκον κυ- ῥίου, καὶ πλάττοντος καὶ ἀνανεοῦντος τὰς τῶν προσ- ἰόντων ψυχάς. πλὴν ἀλλʼ ἐπείπερ ἡ τιμὴ τοὐ τετι- μημένου εἰς ἐκεῖνον μεταβληθεῖσα τὸν οἶκον βέβηλον αὐτὸν κατεστήσατο, εἰκότως εὐθὺς ‘ καὶ ἀπέρριψα τὴν ῥάβδον τὴν δευτέραν τὸ σχοίνισμα τοῦ διασκεδάσαι τὴν διαθήκην ἀνὰ μέσον Ἰούδα καὶ ἀνὰ μέσον Ἰσραήλ.”
hothen ho Akylas “erripsa” phēsas "to argyrion en tǭ oikǭ kyriou pros ton plastēn” saphōs didaskei hōs tou logou tou theiou dikēn plastou katoikountos eis ton oikon ky- rhiou, kai plattontos kai ananeountos tas tōn pros- iontōn psychas. plēn allʼ epeiper hē timē tou teti- mēmenou eis ekeinon metablētheisa ton oikon bebēlon auton katestēsato, eikotōs euthys ‘ kai aperripsa tēn rhabdon tēn deuteran to schoinisma tou diaskedasai tēn diathēkēn ana meson Iouda kai ana meson Israēl.”
Hence Aquila, saying, “I threw the silver in the house of the Lord to the potter,” plainly teaches that the divine Word dwells like a potter in the house of the Lord, moulding and renewing the souls of those who come. Yet since the price of the one priced, put into that house, made it profane, he fittingly adds at once, “And I cast away the second rod, the Portion, to break the covenant between Judah and Israel.”
Zech 11:13–14 (quotation, high confidence)
Notes and citation
Summary: The Word dwells as a potter in God’s house; but the blood money profaned it, and the second rod was cast away.
Notes on the original text
- Digital text corrected (Greek set in Latin letters; repeated word across a line break): "ro ἀργύριον → "τὸ ἀργύριον; ἀπέρ- ἀπέρριψα → ἀπέρριψα.
Cite (SBL): Eusebius, Dem. ev. 10.4.16 (Dindorf 3:648; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-16). (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).
10.4.17Dindorf 3:648
ἐξ ἐκείνου γάρ τοι τὸ πλῆθος τοῦ ἔθνους ἀπερρίφη τῆς πάλαι πρότερον ἐφορώσης αὐ- τοὺς ἐπισκοπῆς τοῦ θεοῦ. δευτέραν δὲ ῥάβδον ἡγοῦ- ’μαι τὸ πᾶν ἀθρόως Ἰουδαίων ἔθνος ἐνταῦθα δηλοῦ- σθαι. καλεῖ δʼ οὖν αὐτὴν σχοίνισμα, λέγων τὴν μίαν ἐκάλεσα κάλλος, καὶ τὴν δευτέραν ἐκάλεσα σχοί- νισμα.” καὶ σαφῶς ἐπιλέγει περὶ τῆς δευτέρας φά- σκων ‘καὶ ἀπέρριψα τὴν ῥάβδον τὴν δευτέραν τὸ σχοίνισμα, τοῦ διασκεδάσαι τὴν διαθήκην ἀνὰ μέσον Ἰούδα καὶ ἀνὰ μέσον Ἰσραήλ.”
ex ekeinou gar toi to plēthos tou ethnous aperriphē tēs palai proteron ephorōsēs au- tous episkopēs tou theou. deuteran de rhabdon hēgou- ’mai to pan athroōs Ioudaiōn ethnos entautha dēlou- sthai. kalei dʼ oun autēn schoinisma, legōn tēn mian ekalesa kallos, kai tēn deuteran ekalesa schoi- nisma.” kai saphōs epilegei peri tēs deuteras pha- skōn ‘kai aperripsa tēn rhabdon tēn deuteran to schoinisma, tou diaskedasai tēn diathēkēn ana meson Iouda kai ana meson Israēl.”
For from that time the multitude of the nation was cast away from the oversight of God that had watched over them before. I take the second rod here to signify the whole Jewish nation together. He calls it Portion, saying, “The one I called Beauty and the second I called Portion.” And he clearly adds about the second, “And I cast away the second rod, the Portion, to break the covenant between Judah and Israel.”
Zech 11:7 (quotation, high confidence) · Zech 11:14 (quotation, high confidence)
Notes and citation
Summary: The second rod, the Portion, is the whole Jewish nation, cast away from God’s oversight.
- Eusebius’s interpretation is translated as written.
Cite (SBL): Eusebius, Dem. ev. 10.4.17 (Dindorf 3:648; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-17). (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).
10.4.18Dindorf 3:648
οὗτοι γὰρ ἦσαν τὸ σχοίνισμα καὶ ἡ ῥάβδος ἡ δευτέρα. ἡ δὲ προτέρα κάλ- λος ὠνομασμένη οὐδʼ ἄλλη γένοιτο ἂν τῆς Ἰερουσαλὴμ αὐτῆς, καὶ τῆς κατὰ Μωσέα λατρείας, ἁπάσης τε τῆς παλαιᾶς διαθήκης.
houtoi gar ēsan to schoinisma kai hē rhabdos hē deutera. hē de protera kal- los ōnomasmenē oudʼ allē genoito an tēs Ierousalēm autēs, kai tēs kata Mōsea latreias, hapasēs te tēs palaias diathēkēs.
For these were the Portion and the second rod. The first, named Beauty, would be none other than Jerusalem itself and the worship according to Moses and the whole old covenant.
Zech 11:7 (allusion, high confidence)
Notes and citation
Summary: The first rod, Beauty, is Jerusalem, the Mosaic worship, and the old covenant.
Cite (SBL): Eusebius, Dem. ev. 10.4.18 (Dindorf 3:648; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-18). (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).
10.4.19Dindorf 3:648–649
καὶ τοῦτο δὲ ἐξ αὐτῆς παρί- σταται τῆς προφητείας φησάσης ‘καὶ λήψομαι τὴν ῥάβδον μου τὴν καλὴν, καὶ ἀπορρίψω αὐτὴν, τοῦ ’ διασκεδάσαι τὴν διαθήκην μου. “ ὁρᾷς ὡς τὴν μὲν διαθήκην αὑτοῦ τὴν ῥάβδον ἔφησεν εἶναι τὴν πρώ- τὴν, τὴν δὲ δευτέραν ῥάβδον τὸ σχοίνισμα, πλὴν ἀμφοτέρας τὰς ῥάβδους ἀπορρίψειν ἀπειλεῖ, προειπὼν πρότερον καὶ λήψομαι ἐμαυτῷ δύο ῥάβδους, τὴν μίαν ἐκάλεσα κάλλος, καὶ τὴν δευτέραν ἐκάλεσα σχοί- νισμα.
kai touto de ex autēs pari- statai tēs prophēteias phēsasēs ‘kai lēpsomai tēn rhabdon mou tēn kalēn, kai aporripsō autēn, tou ’ diaskedasai tēn diathēkēn mou. “ horąs hōs tēn men diathēkēn hautou tēn rhabdon ephēsen einai tēn prō- tēn, tēn de deuteran rhabdon to schoinisma, plēn amphoteras tas rhabdous aporripsein apeilei, proeipōn proteron kai lēpsomai emautǭ dyo rhabdous, tēn mian ekalesa kallos, kai tēn deuteran ekalesa schoi- nisma.
And this is shown from the prophecy itself, which says, “And I will take my fair rod and cast it away, to break my covenant.” You see how he said that his covenant was the first rod, and the second rod the Portion; yet he threatens to cast away both rods, having said first, “And I will take for myself two rods; the one I called Beauty and the second I called Portion.”
Zech 11:10 (quotation, high confidence) · Zech 11:7 (quotation, high confidence)
Notes and citation
Summary: The first rod is God’s covenant, the second the Portion; both are to be cast away.
Cite (SBL): Eusebius, Dem. ev. 10.4.19 (Dindorf 3:648–649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-19). (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).
10.4.20Dindorf 3:649
ἀνθʼ ὧν ὁ μὲν Ἀκύλας φησὶ τὴν μίαν ἐκάλεσα εὐπρέπειαν, καὶ τὴν ἑτέραν ἐκάλεσα σχοί- νισμα·” ὁ δὲ Σύμμαχος "ri^v μὲν ἐκάλεσα εὐπρέ- πειαν, τὴν δὲ μίαν ἐκάλεσα σχοίνισμα.” τοῦ μὲν οὖν παντὸς ἔθνους κάλλος καὶ εὐπρέπειαν τὸν θεῖον νόμον καὶ τὴν ἐν αὐτῷ περιεχομένην διαθήκην ὠνόμασεν εἰκότως.
anthʼ hōn ho men Akylas phēsi tēn mian ekalesa euprepeian, kai tēn heteran ekalesa schoi- nisma;” ho de Symmachos "ri^v men ekalesa eupre- peian, tēn de mian ekalesa schoinisma.” tou men oun pantos ethnous kallos kai euprepeian ton theion nomon kai tēn en autǭ periechomenēn diathēkēn ōnomasen eikotōs.
In place of these Aquila says, “The one I called Comeliness, and the other I called Portion,” and Symmachus, “The one I called Comeliness, and the other I called Portion.” So he fittingly called the divine law and the covenant contained in it the beauty and comeliness of the whole nation.
Zech 11:7 (quotation, high confidence)
Notes and citation
Summary: Aquila and Symmachus call the first rod “Comeliness”; the law and covenant were the nation’s beauty.
- The digital text of Symmachus’s rendering is damaged (Latin letters, and “one” for “other”); translated by sense.
Cite (SBL): Eusebius, Dem. ev. 10.4.20 (Dindorf 3:649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-20). (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).
10.4.21Dindorf 3:649
τά τε γὰρ σεμνὰ τῆς Ἱερουσαλὴμ καὶ τὰ τῆς ἀρχιερατικῆς λειτουργίας, καὶ πάντα ὅσα πάλαι πρότερον ἐν αὐτοῖς κατὰ τοὺς θείους νόμους καὶ κατὰ τὴν παλαιὰν διαθήκην ἐπολιτεύετο, κόσμος εὐπρε- πὴς ὑπῆρχε τοῖς ὑπὸ τούτων κοσμουμένοις. σχοί- νισμα δὲ τὸ πλῆθος τοῦ ἔθνους καὶ παρὰ Μωσεῖ κέκληται λέγοντι, ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακὼβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ.”
ta te gar semna tēs Hierousalēm kai ta tēs archieratikēs leitourgias, kai panta hosa palai proteron en autois kata tous theious nomous kai kata tēn palaian diathēkēn epoliteueto, kosmos eupre- pēs hypērche tois hypo toutōn kosmoumenois. schoi- nisma de to plēthos tou ethnous kai para Mōsei keklētai legonti, egenēthē meris kyriou laos autou Iakōb, schoinisma klēronomias autou Israēl.”
For the venerable things of Jerusalem and of the high-priestly service, and all that was formerly observed among them according to the divine laws and the old covenant, were a comely adornment for those adorned by them. And the multitude of the nation is called Portion by Moses too, who says, “The Lord’s share became his people Jacob, Israel the portion of his inheritance.”
Deut 32:9 (quotation, high confidence)
Notes and citation
Summary: Jerusalem’s worship was the nation’s adornment, and Moses calls Israel the Lord’s “portion.”
Notes on the original text
- Digital text corrected (OCR error (digit for letter)): τῆς 7ερουσαλὴμ → τῆς Ἱερουσαλὴμ.
Cite (SBL): Eusebius, Dem. ev. 10.4.21 (Dindorf 3:649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-21). (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).
10.4.22Dindorf 3:649
ἀλλὰ γὰρ τῶν δύο τούτων ῥάβδων ἀθρόαν μεταβολὴν γενήσεσθαι κατὰ τοὺς δηλουμένους χρόνους θεσπίζει, ὡς καὶ τῆς πάλαι ἐν αὐτῇ παλαιὰς διαθήκης, καὶ τοῦ πάλαι ἐν αὐτῇ κάλλους ἀφανισθησομένου, τοὐ τε σχοινίσματος καὶ τοῦ παντὸς ἔθνους διασκεδασθησο- μένου, ἐπὰν τὴν τιμὴν τοῦ τετιμημένου τριάκοντα ἀργυρίων τιμησάμενοι τῆς σφῶν δυσσεβείας τὴν προσ- προσήκουσαν ἀτιμίαν ὑπόσχοιεν.
alla gar tōn dyo toutōn rhabdōn athroan metabolēn genēsesthai kata tous dēloumenous chronous thespizei, hōs kai tēs palai en autę̄ palaias diathēkēs, kai tou palai en autę̄ kallous aphanisthēsomenou, tou te schoinismatos kai tou pantos ethnous diaskedasthēso- menou, epan tēn timēn tou tetimēmenou triakonta argyriōn timēsamenoi tēs sphōn dyssebeias tēn pros- prosēkousan atimian hyposchoien.
But he foretells that a sudden change of these two rods will take place at the times indicated, so that both the old covenant of old in it and its ancient beauty would vanish, and the Portion and the whole nation would be broken up, once, having priced the price of the one priced at thirty pieces of silver, they should suffer the dishonour fitting their impiety.
Zech 11:10–14 (allusion, high confidence)
Notes and citation
Summary: Both rods, the old covenant and the nation, would be broken once they priced the Lord at thirty pieces.
- Eusebius’s polemic is translated as written.
Notes on the original text
- Digital text corrected (words run together): ἀργυρίωντιμησάμενοι → ἀργυρίων τιμησάμενοι; δυσσεβείαςτὴν → δυσσεβείας τὴν.
Cite (SBL): Eusebius, Dem. ev. 10.4.22 (Dindorf 3:649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-22). (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).
10.4.23Dindorf 3:649
λέγει δʼ οὖν καὶ λήψομαι τὴν ῥάβδον μου τὴν καλὴν, καὶ ἀπορρίψω αὐτὴν, τοῦ διασκεδάσαι τὴν διαθήκην μου.” καὶ πάλιν καὶ ἀπέρριψα τὴν ῥάβδον τὴν δευτέραν τὸ σχοίνισμα.” ἐπὶ τούτοις ἐπὰν ἡ προφητεία φάσκῃ ‘καὶ ἐξαρῶ τοὺς τρεῖς ποιμένας ἐν μηνὶ ἐνὶ, νομίζω τρία τάγματα αἰνίττεσθαι τῶν πάλαι τοῦ λαοῦ τοῦ θεοῦ προεστώτων, βασιλέως καὶ ἀρχιερέως καὶ προφή- του, ἐπεὶ καὶ διὰ τῶν τριῶν τούτων ποιμένων πάντα τὰ κατὰ τοὺς πάλαι πρότερον ᾠκονομεῖτο.”
legei dʼ oun kai lēpsomai tēn rhabdon mou tēn kalēn, kai aporripsō autēn, tou diaskedasai tēn diathēkēn mou.” kai palin kai aperripsa tēn rhabdon tēn deuteran to schoinisma.” epi toutois epan hē prophēteia phaskę̄ ‘kai exarō tous treis poimenas en mēni eni, nomizō tria tagmata ainittesthai tōn palai tou laou tou theou proestōtōn, basileōs kai archiereōs kai prophē- tou, epei kai dia tōn triōn toutōn poimenōn panta ta kata tous palai proteron ǭkonomeito.”
He says, then, “And I will take my fair rod and cast it away, to break my covenant,” and again, “And I cast away the second rod, the Portion.” Besides these, when the prophecy says, “And I will remove the three shepherds in one month,” I think it hints at three orders of those who of old presided over the people of God: king, high priest, and prophet; since through these three shepherds everything was administered among the people of old.
Zech 11:10 (quotation, high confidence) · Zech 11:14 (quotation, high confidence) · Zech 11:8 (quotation, high confidence)
Notes and citation
Summary: The three shepherds removed in one month are the king, the high priest, and the prophet.
Topics: Church office
Cite (SBL): Eusebius, Dem. ev. 10.4.23 (Dindorf 3:649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-23). (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).
10.4.24Dindorf 3:649–650
ἀλλʼ ἐπειδὴ διαστροφὴν καὶ οἶ τρεῖς οὗτοι πεπόνθασι ποι- μένες καθʼ ἕνα καιρὸν τὸν ἐπὶ τοῦ σωτῆρος ἡμῶν, ὅ τε γὰρ βασιλεὺς παρανόμως αὐτῶν ἡγεῖτο, ἀλλόφυλός τις ὢν καὶ οὐκ οἰκεῖος τοῦ ἔθνους· ὅ τε ἀρχιερεὺς ὑπὸ Ῥωμαίων παραγενόμενος ἐπὶ τὴν λειτουργίαν, οὐ κατὰ τὴν τοῦ γένους διαδοχὴν οὐδὲ κατὰ τοὺς ἐννόμους θεσμοὺς ἐπὶ τὴν τιμὴν παρῄει· ὅ τε προφήτης μέχρις Ἰωάννου παυσάμενος οὐκέτι ἐν αὐτοῖς ἐνήργει, ἀντὶ δὲ τούτου ψευδοπροφήτης τις ἀσεβὴς καὶ πλανῶν τὸν λαὸν) εἰκότως τὰ τρία χαρίσματα, πάλαι πρότερον ὑπὲρ πάντα κόσμον εὐπρεπῆ τὸ πᾶν ἔθνος κοσμοῦντα, περιαιρήσειν ὑφʼ ἕνα καιρὸν ἀπειλεῖ λέγων “ καὶ ἐξαρῶ τοὺς τρεῖς ποιμένας ἐν μηνὶ ἐνὶ, καὶ βαρυνθήσεται ἡ ψυχή μου ἐπʼ αὐτούς. ”
allʼ epeidē diastrophēn kai oi treis houtoi peponthasi poi- menes kathʼ hena kairon ton epi tou sōtēros hēmōn, ho te gar basileus paranomōs autōn hēgeito, allophylos tis ōn kai ouk oikeios tou ethnous; ho te archiereus hypo Rhōmaiōn paragenomenos epi tēn leitourgian, ou kata tēn tou genous diadochēn oude kata tous ennomous thesmous epi tēn timēn parę̄ei; ho te prophētēs mechris Iōannou pausamenos ouketi en autois enērgei, anti de toutou pseudoprophētēs tis asebēs kai planōn ton laon) eikotōs ta tria charismata, palai proteron hyper panta kosmon euprepē to pan ethnos kosmounta, periairēsein hyphʼ hena kairon apeilei legōn “ kai exarō tous treis poimenas en mēni eni, kai barynthēsetai hē psychē mou epʼ autous. ”
But since these three shepherds suffered perversion at one time, that of our Savior (for the king governed them unlawfully, being a foreigner and not of the nation; the high priest, installed in the office by the Romans, came to the honour not by succession of family nor according to lawful ordinances; and the prophet, having ceased with John, was no longer at work among them, but instead a certain impious false prophet who led the people astray), he fittingly threatens to take away at one time the three gifts that formerly adorned the whole nation with a comeliness beyond all adornment, saying, “And I will remove the three shepherds in one month, and my soul will be weighed down against them.”
Zech 11:8 (quotation, high confidence) · Luke 16:16 (allusion, medium confidence)
Notes and citation
Summary: In Christ’s time king, high priest, and prophet all failed together, fulfilling the removal of the three shepherds.
- The “impious false prophet” is not identified by Eusebius.
Notes on the original text
- Digital text corrected (doubled comma; repeated syllables): ἀλλόφυλός φυλός → ἀλλόφυλός; λειτουργίαν,, → λειτουργίαν,.
Cite (SBL): Eusebius, Dem. ev. 10.4.24 (Dindorf 3:649–650; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-24). (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).
10.4.25Dindorf 3:650
ἀνθʼ οὗ ὁ μὲν Ἀκύλας φησὶ “ καὶ ἐκολοβώθη ἡ ψυχή μου ἐν·” ὁ δὲ Σύμμαχος “ καὶ ὠλιγοψύχησα ἐν αὐτοῖς·” ὁ δὲ Θεοδοτίων καὶ ὠλιγοψύχησεν ἡ ψυχή μου ἐπʼ αὐτούς. καὶ τὸ αἴτιόν γε τῆς ὀλιγοψυχίας διδάσκει ἐπιλέγων “ καὶ γὰρ αἱ ψυχαὶ αὐτῶν ἐπωρύοντο ἐπʼ ἐμέ.” ἀνθʼ οὖ πάλιν ὁ Ἀκύλας “ καί γε ἡ ψυχὴ αὐτῶν ἐπέρκασεν ἐν ἐμοί·
anthʼ hou ho men Akylas phēsi “ kai ekolobōthē hē psychē mou en;” ho de Symmachos “ kai ōligopsychēsa en autois;” ho de Theodotiōn kai ōligopsychēsen hē psychē mou epʼ autous. kai to aition ge tēs oligopsychias didaskei epilegōn “ kai gar hai psychai autōn epōryonto epʼ eme.” anthʼ ou palin ho Akylas “ kai ge hē psychē autōn eperkasen en emoi;
In place of this Aquila says, “And my soul was cut short in them,” Symmachus, “And I lost heart in them,” and Theodotion, “And my soul lost heart over them.” And he teaches the reason for the loss of heart, adding, “For their souls howled against me.” In place of this again Aquila has, “And their soul also cried out against me,”
Zech 11:8 (quotation, high confidence)
Notes and citation
Summary: The other translators render the shepherd’s grief, and its cause: their souls howled against him.
- The digital text of Aquila’s first rendering ends with “in” (ἐν), a word apparently lost; the meaning of ἐπέρκασεν in Aquila’s second rendering is uncertain.
Notes on the original text
- Digital text corrected (repeated word): ὁ Ἀκύλας Ακύλας → ὁ Ἀκύλας.
Cite (SBL): Eusebius, Dem. ev. 10.4.25 (Dindorf 3:650; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-25). (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).
10.4.26Dindorf 3:650
ὁ δὲ Σύμμαχος “ καὶ ἡ ψυχὴ αὐτῶν ἤκμασεν ἐν ἐμοί. ὅμοιον δὲ τῷ καὶ γὰρ αἶ ψυχαὶ αὐτῶν ἐπωρύοντο ἐπʼ ἐμέ παρὰ τοῖς ἑβδομήκοντα εἰρημένῳ φέρεται παρὰ τῷ Ἱερεμίᾳ ἐκ προσώπου τοῦ κυρίου κείμενον τὸ “ ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου, ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς, ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ, ἔδωκεν ἐπʼ ἐμὲ τὴν φωνὴν αὑτῆς. μὴ σπήλαιον ὑαίνης ἡ κληρονομία μου ἐμοί;”
ho de Symmachos “ kai hē psychē autōn ēkmasen en emoi. homoion de tǭ kai gar ai psychai autōn epōryonto epʼ eme para tois hebdomēkonta eirēmenǭ pheretai para tǭ Hieremią ek prosōpou tou kyriou keimenon to “ enkataleloipa ton oikon mou, aphēka tēn klēronomian mou, edōka tēn ēgapēmenēn psychēn mou eis cheiras echthrōn autēs, egenēthē hē klēronomia mou emoi hōs leōn en drymǭ, edōken epʼ eme tēn phōnēn hautēs. mē spēlaion hyainēs hē klēronomia mou emoi?”
and Symmachus, “And their soul came to its height against me.” Similar to “For their souls howled against me,” said in the Seventy, is what is found in Jeremiah, set down in the Lord’s person: “I have forsaken my house, I have left my inheritance; I have given my beloved soul into the hands of her enemies. My inheritance has become to me like a lion in a thicket; she has raised her voice against me. Is not my inheritance to me a hyena’s cave?”
Zech 11:8 (quotation, high confidence) · Jer 12:7–9 (quotation, high confidence)
Notes and citation
Summary: Symmachus’s rendering, and a parallel in Jeremiah 12, where God’s inheritance roars against him.
Notes on the original text
- Digital text corrected (OCR error; repeated word): αὐτόν ἐπωρύοντο → αὐτῶν ἐπωρύοντο; τὸ τὸ “ → τὸ “.
Cite (SBL): Eusebius, Dem. ev. 10.4.26 (Dindorf 3:650; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-26). (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).
10.4.27Dindorf 3:650–651
εἰκότως οὖν διὰ ταῦτα ἐξῆς ἐπιφέρει λέγων “ καὶ εἶπα, οὐ ποιμανῶ ὑμὰς, τὸ ἀποθνῆσκον ἀποθνησκέτω, καὶ τὸ ἐκλεῖπον ἐκλειπέτω, καὶ τὰ κατάλοιπα ἐσθιέτωσαν, ἕκαστος τὰς σάρκας τοῦ πλησίον αὑτοῦ.” μεθʼ ἃ ἐπιλέγει “ καὶ λήψομαι τὴν ῥάβδον μου τὴν καλὴν, καὶ ἀπορρίψω αὐτήν.”
eikotōs oun dia tauta exēs epipherei legōn “ kai eipa, ou poimanō hymas, to apothnēskon apothnēsketō, kai to ekleipon ekleipetō, kai ta kataloipa esthietōsan, hekastos tas sarkas tou plēsion hautou.” methʼ ha epilegei “ kai lēpsomai tēn rhabdon mou tēn kalēn, kai aporripsō autēn.”
For these reasons, then, he fittingly adds next, “And I said, I will not shepherd you; what is dying, let it die, and what is failing, let it fail, and let those that remain eat, each one the flesh of his neighbour.” After which he adds, “And I will take my fair rod and cast it away.”
Zech 11:9–10 (quotation, high confidence)
Notes and citation
Summary: So the shepherd abandons the flock and casts away the fair rod.
Cite (SBL): Eusebius, Dem. ev. 10.4.27 (Dindorf 3:650–651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-27). (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).
10.4.28Dindorf 3:651
ἀνθʼ οὗ ὁ Ἀκύλας ‘καὶ ἔλαβον” φησὶν ‘τὴν ῥάβδον μου, τὴν εὐπρέπειαν, καὶ περιέκοψα αὐτήν, ” δηλαδὴ τὴν κατὰ Μωσέα λατρείαν. οὐκοῦν ἡ μὲν πρώτη ῥάβδος ἡ ἐν ἀρχαῖς τοῦ λόγου πρώτη συντριβήσεσθαι καὶ ἀπορριφήσεσθαι λέγεται.
anthʼ hou ho Akylas ‘kai elabon” phēsin ‘tēn rhabdon mou, tēn euprepeian, kai periekopsa autēn, ” dēladē tēn kata Mōsea latreian. oukoun hē men prōtē rhabdos hē en archais tou logou prōtē syntribēsesthai kai aporriphēsesthai legetai.
In place of this Aquila says, “And I took my rod, Comeliness, and cut it off,” clearly meaning the worship according to Moses. So the first rod, first in the order of the passage, is said to be the first to be broken and cast away.
Zech 11:10 (quotation, high confidence)
Notes and citation
Summary: Aquila’s “cut off Comeliness” means the Mosaic worship, the first to be broken.
Cite (SBL): Eusebius, Dem. ev. 10.4.28 (Dindorf 3:651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-28). (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).
10.4.29Dindorf 3:651
ὅτε δὲ ἡ τιμὴ τοῦ τετιμημένου καὶ τὸ ὑπὲρ αὐτοῦ τῷ προδότῃ δοθὲν ἀργύριον ἐβλήθη εἰς τὸν οἶκον κυρίου ὡς εἰς χωνευτήριον, τότε δὴ καὶ τὰ περὶ τῆς δευτέρας ῥάβδου, τοῦ παντὸς ἔθνους δηλαδὴ, ἀκολούθως οἷα πείσεται προφητεύεται ἐν τῷ “ καὶ ἀπέρριψα τὴν ῥάβδον τὴν δευτέραν τὸ σχοίνισμα τοῦ διασκεδάσαι τὴν διαθήκην ἀνὰ μέσον Ἰούδα καὶ ἀνὰ μέσον Ἰσραήλ. ”
hote de hē timē tou tetimēmenou kai to hyper autou tǭ prodotę̄ dothen argyrion eblēthē eis ton oikon kyriou hōs eis chōneutērion, tote dē kai ta peri tēs deuteras rhabdou, tou pantos ethnous dēladē, akolouthōs hoia peisetai prophēteuetai en tǭ “ kai aperripsa tēn rhabdon tēn deuteran to schoinisma tou diaskedasai tēn diathēkēn ana meson Iouda kai ana meson Israēl. ”
But when the price of the one priced, and the silver given for him to the betrayer, was thrown into the house of the Lord as into a furnace, then indeed what the second rod, clearly the whole nation, would suffer is prophesied in sequence, in “And I cast away the second rod, the Portion, to break the covenant between Judah and Israel.”
Zech 11:13–14 (quotation, high confidence)
Notes and citation
Summary: After the blood money entered the temple, the second rod, the nation, was cast away.
- Eusebius’s interpretation is translated as written.
Notes on the original text
- Digital text corrected (OCR error): ῥόβδον → ῥάβδον.
Cite (SBL): Eusebius, Dem. ev. 10.4.29 (Dindorf 3:651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-29). (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).
10.4.30Dindorf 3:651
καὶ ἐπειδήπερ ἀποβολὴν ἐκείνων σαφῶς διὰ τούτων ὁ λόγος ἐμήνυσεν, εἰκότως ἐξῆς οὐκέτʼ αὐτοὺς ἐπιγνώσεσθαι τὴν τῶν προφητευομένων δύναμίν φησιν, ἀλλὰ τοὺς Χαναναίους, λέγων “ καὶ γνώσονται οἱ Χαναναῖοι τὰ πρόβατα τὰ φυλασσόμενά μοι, διότι λόγος κυρίου ἐστί.’
kai epeidēper apobolēn ekeinōn saphōs dia toutōn ho logos emēnysen, eikotōs exēs ouketʼ autous epignōsesthai tēn tōn prophēteuomenōn dynamin phēsin, alla tous Chananaious, legōn “ kai gnōsontai hoi Chananaioi ta probata ta phylassomena moi, dioti logos kyriou esti.’
And since the word plainly signified their rejection through these words, it fittingly says next that no longer they, but the Canaanites, will recognize the power of what was prophesied, saying, “And the Canaanites will know the sheep that are kept for me, that it is the word of the Lord.”
Zech 11:11 (quotation, high confidence)
Notes and citation
Summary: The Canaanites, not Israel, will recognize the fulfilment.
Cite (SBL): Eusebius, Dem. ev. 10.4.30 (Dindorf 3:651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-30). (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).
10.4.31Dindorf 3:651–652
τίνες δʼ ἂν εἶεν οἶ Χαναναῖοι ἀλλʼ ἢ ἡμεῖς, οἱ πρὶν ἀλλόφυλοι καὶ ἐξ ἀπάντων τῶν πάλαι ἀθέων καὶ ἀσεβῶν ἐθνῶν πρόβατα τῷ Χριστῷ πεφυλαγμένοι; οἱ καὶ διὰ τῆς αὐτοῦ χάριτος μεταβεβλήμεθα, καὶ συνέντες τὰ τεθεσπισμένα γνῶσιν ἀληθῆ τοῦ λόγου τοῦ κυρίου εἰλήφαμεν, ἔγνωμέν τε ἡμεῖς οἱ Χαναναῖοι καὶ συνήκαμεν τὰ δηλούμενα· οὐκ ἔγνωσαν δὲ οὐδὲ συνῆκαν οἱ τὸν Ἰσραὴλ αὐχοῦντες καὶ ἐπὶ τῷ σπέρματι Ἀβραὰμ ἐπαιρόμενοι. Ἀπὸ τοῦ Ἱερεμίου.
tines dʼ an eien oi Chananaioi allʼ ē hēmeis, hoi prin allophyloi kai ex apantōn tōn palai atheōn kai asebōn ethnōn probata tǭ Christǭ pephylagmenoi? hoi kai dia tēs autou charitos metabeblēmetha, kai synentes ta tethespismena gnōsin alēthē tou logou tou kyriou eilēphamen, egnōmen te hēmeis hoi Chananaioi kai synēkamen ta dēloumena; ouk egnōsan de oude synēkan hoi ton Israēl auchountes kai epi tǭ spermati Abraam epairomenoi. Apo tou Hieremiou.
Who would the Canaanites be but we, formerly foreigners, sheep kept for Christ from all the nations that were of old godless and impious? We too have been changed by his grace and, understanding what was foretold, have received true knowledge of the word of the Lord; and we Canaanites have known and understood what was shown, while those who boast of Israel and pride themselves on the seed of Abraham have neither known nor understood. From Jeremiah.
Zech 11:11 (allusion, high confidence) · John 8:33 (echo, medium confidence)
Notes and citation
Summary: The Canaanites are the Gentile believers who understood the prophecy, unlike those who boast of Abraham’s seed. Next comes Jeremiah.
- Eusebius’s polemic is translated as written. “From Jeremiah” is the heading of the next chapter.
Cite (SBL): Eusebius, Dem. ev. 10.4.31 (Dindorf 3:651–652; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-4-31). (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).
preface 10, chapter 5
10.5.1Dindorf 3:652
“ Ἁμαρτία Ἰούδα γέγραπται ἐν γραφείῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνῳ, ἐγκεκολαμμένη ἐπὶ τοῦ στήθους τῆς καρδίας αὐτοῦ, καὶ τοῖς κέρασι τῶν θυσιαστηρίων ἡμῶν. ἡνίκα ἀναμνησθῶσιν οἶ υἱοὶ αὐτῶν τὰ θυσιαστήρια αὑτῶν, καὶ τὰ ἄλση αὑτῶν ἐπὶ ξύλου δασέος, καὶ ἐπὶ βουνῶν μετεώρων, ἰσχύν σου καὶ πάντας τοὺς θησαυρούς σου εἰς προνομὴν δώσω, καὶ τὰ ὑψηλά σου ἐν ἁμαρτίᾳ ἐν πᾶσι τοῖς ὁρίοις σου. καὶ ἀφαιρεθήσῃ, καὶ ταπεινωθήσῃ ἀπὸ τῆς κληρονομίας ἧς ἔδωκά σοι, καὶ ἀναβιβῶ σε ἐν τοῖς ἐχθροῖς σου, ἐν τῇ γῇ ᾗ οὐκ ἔγνως, ὅτι πῦρ ἐκκέκαυται ἐν τῷ θυμῷ μου, ἕως αἰῶνος καυθήσεται.”
“ Hamartia Iouda gegraptai en grapheiǭ sidērǭ, en onychi adamantinǭ, enkekolammenē epi tou stēthous tēs kardias autou, kai tois kerasi tōn thysiastēriōn hēmōn. hēnika anamnēsthōsin oi huioi autōn ta thysiastēria hautōn, kai ta alsē hautōn epi xylou daseos, kai epi bounōn meteōrōn, ischyn sou kai pantas tous thēsaurous sou eis pronomēn dōsō, kai ta hypsēla sou en hamartią en pasi tois horiois sou. kai aphairethēsę̄, kai tapeinōthēsę̄ apo tēs klēronomias hēs edōka soi, kai anabibō se en tois echthrois sou, en tę̄ gę̄ hę̄ ouk egnōs, hoti pyr ekkekautai en tǭ thymǭ mou, heōs aiōnos kauthēsetai.”
“The sin of Judah is written with a pen of iron, with a point of diamond, engraved on the breast of their heart and on the horns of our altars, when their sons remember their altars and their groves beside a leafy tree and on the high hills. Your strength and all your treasures I will give for plunder, and your high places because of sin, in all your borders. And you will be deprived and brought low from the inheritance which I gave you, and I will make you go up among your enemies, in the land which you have not known; for a fire has been kindled in my anger, it will burn for ever.”
Jer 17:1–4 (quotation, high confidence)
Notes and citation
Summary: Jeremiah 17:1–4: the sin of Judah is engraved with an iron pen, and the people will be dispossessed.
- Eusebius reads “Judah” (Ἰούδα) as the name of Judas; see the next section. The passage is absent from the Septuagint and quoted from the Hexaplaric additions.
Cite (SBL): Eusebius, Dem. ev. 10.5.1 (Dindorf 3:652; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-5-1). (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).
10.5.2Dindorf 3:652
Εἰ καὶ μὴ παρὰ τοῖς ὁ, ἀλλʼ οὖν γε ἐν τῷ Ἑβραικῷ ταῦτα εὑρόντες καὶ ἐν ταῖς τῶν λοιπῶν ἑρμηνευτῶν ἐκδόσεσιν, ἔτι μὴν μετὰ παραθέσεως ἀστερίσκων καὶ ἐν τοῖς ἀκριβέσι τῶν παρὰ τοῖς ἑβδομήκοντα ἀντιγράφοις, ἀναγκαίως αὐτὰ παρεθέμεθα, ἅτε καὶ ὀνομαστὶ τὸν προδότην Ἰούδα δηλοῦντα, καὶ τὴν πεπραγμένην αὐτῷ ἁμαρτίαν ἀνεξάλειπτον εἶναι διδάσκοντα. τοῦτο γὰρ αἰνίττεσθαί μοι δοκεῖ “ ἁμαρτία Ἰούδα ἐγγέγραπται ἐν γραφείῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνῳ.
Ei kai mē para tois ho, allʼ oun ge en tǭ Hebraikǭ tauta heurontes kai en tais tōn loipōn hermēneutōn ekdosesin, eti mēn meta paratheseōs asteriskōn kai en tois akribesi tōn para tois hebdomēkonta antigraphois, anankaiōs auta parethemetha, hate kai onomasti ton prodotēn Iouda dēlounta, kai tēn pepragmenēn autǭ hamartian anexaleipton einai didaskonta. touto gar ainittesthai moi dokei “ hamartia Iouda engegraptai en grapheiǭ sidērǭ, en onychi adamantinǭ.
Although this is not in the Seventy, we have found it in the Hebrew and in the editions of the other translators, and moreover, marked with asterisks, in the accurate copies of the Seventy; so we have necessarily set it out, since it indicates the betrayer Judas by name and teaches that the sin committed by him cannot be wiped out. For this, I think, is hinted at by “The sin of Judas is written with a pen of iron, with a point of diamond.”
Jer 17:1 (quotation, high confidence)
Notes and citation
Summary: The passage, missing from the Septuagint but in the Hebrew and marked by asterisks, names Judas and shows his sin indelible.
- Eusebius takes Ἰούδα as “Judas”; the Hebrew refers to Judah. The asterisk is Origen’s Hexaplaric sign for material present in the Hebrew but lacking in the Septuagint.
Notes on the original text
- Digital text corrected (OCR accent error): ἑβδομῇκοντα → ἑβδομήκοντα.
Topics: Scripture and canon
Cite (SBL): Eusebius, Dem. ev. 10.5.2 (Dindorf 3:652; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-5-2). (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).
10.5.3Dindorf 3:652–653
εἴη δʼ ἂν καὶ ἐπὶ πᾶν τὸ Ἰουδαίων ἔθνος ἀναφερόμενα, οἷς ἑξῆς καὶ ἀκολούθως μετὰ τὴν ἀνεξάλειπτον αὐτῶν ἀσέβειαν τὸν μετελθόντα αὐτοὺς ἔσχατον ὄλεθρον ἀπειλεῖ, ἅπερ κατὰ λέξιν ἑρμηνεύ- ειν οὐ τοῦ παρόντος τυγχάνει καιροῦ. Ἀλλὰ γὰρ τοσούτων περὶ τοῦ προδώσειν μέλλον- τος τὸν σωτῆρα καὶ κύριον ἡμῶν τῶν τε ἄλλως ἐπιβεβουλευκότων αὐτῷ προαναφωνηθέντων, καιρὸς ἰδεῖν καὶ τὰ ἀμφὶ τὸ πάθος αὐτοῦ μέλλοντα συμβήσεσθαι θεσπιζόμενα. Ἀπὸ τοῦ Ἀμώς.
eiē dʼ an kai epi pan to Ioudaiōn ethnos anapheromena, hois hexēs kai akolouthōs meta tēn anexaleipton autōn asebeian ton metelthonta autous eschaton olethron apeilei, haper kata lexin hermēneu- ein ou tou parontos tynchanei kairou. Alla gar tosoutōn peri tou prodōsein mellon- tos ton sōtēra kai kyrion hēmōn tōn te allōs epibebouleukotōn autǭ proanaphōnēthentōn, kairos idein kai ta amphi to pathos autou mellonta symbēsesthai thespizomena. Apo tou Amōs.
But the words could also be referred to the whole Jewish nation, against whom, next and in sequence after their indelible impiety, he threatens the final destruction that overtook them; to interpret this word by word is not for the present occasion. But since so much has been foretold about the one who would betray our Savior and Lord and about those who plotted against him in other ways, it is time to see also what was foretold as about to happen around his passion. From Amos.
Jer 17:4 (allusion, high confidence)
Notes and citation
Summary: The passage may also refer to the whole nation’s destruction; now Eusebius turns to prophecies of the passion, beginning with Amos.
- Eusebius’s polemic is translated as written. “From Amos” is the heading of the next chapter.
Cite (SBL): Eusebius, Dem. ev. 10.5.3 (Dindorf 3:652–653; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-3-1/#p-10-5-3). (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).