Demonstration of the Gospel 10.6.1–10.8.44
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 6
10.6.1Dindorf 3:653
“ Ὀμνύει κύριος κατὰ ὑπερηφανίας Ἰακὼβ, εἰ ἐπιλησθήσεται εἰς νῖκος πάντα τὰ ἔργα ὑμῶν, καὶ ἐπὶ τούτοις οὐ ταραχθήσεται ἡ γῇ καὶ πενθήσει πᾶς ὁ κατοικῶν ἐν αὐτῇ, καὶ ἀναβήσεται ὡς ποταμὸς ἡ συντέλεια, καὶ καταβήσεται ὡς ποταμὸς Αἰγύπτου καὶ ἔσται ἐν ἐκείνῃ τῇ ἡμέρᾳ, λέγει κύριος, δύσεται ὁ ἥλιος μεσημβρίας, καὶ συσκοτάσει ἐπὶ τῆς γῆς ἐν ἡμέρᾳ τὸ φῶς.
“ Omnyei kyrios kata hyperēphanias Iakōb, ei epilēsthēsetai eis nikos panta ta erga hymōn, kai epi toutois ou tarachthēsetai hē gę̄ kai penthēsei pas ho katoikōn en autę̄, kai anabēsetai hōs potamos hē synteleia, kai katabēsetai hōs potamos Aigyptou kai estai en ekeinę̄ tę̄ hēmerą, legei kyrios, dysetai ho hēlios mesēmbrias, kai syskotasei epi tēs gēs en hēmerą to phōs.
“The Lord swears against the pride of Jacob: None of your deeds will be forgotten for ever. And shall not the earth be troubled at these things, and everyone who dwells in it mourn? And the end will rise up like a river, and go down like the river of Egypt. And it will be on that day, says the Lord, the sun will set at noon, and the light will be darkened on the earth in the daytime.
Amos 8:7–9 (quotation, high confidence)
Notes and citation
Summary: Amos 8:7–9: the Lord swears against Jacob’s pride; the sun will set at noon.
Notes on the original text
- Digital text corrected (repeated syllables): ἡ συντέλεια, τέλεια, → ἡ συντέλεια,.
Cite (SBL): Eusebius, Dem. ev. 10.6.1 (Dindorf 3:653; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-6-1). (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).
10.6.2Dindorf 3:653
καὶ μεταστρέψω τὰς ἑορτὰς ὑμῶν εἰς πένθος, καὶ πάσας τὰς ᾠδὰς ὑμῶν εἰς θρῆνον· καὶ ἀναβιβῶ ἐπὶ πᾶσαν ὀσφὺν σάκκον καὶ ἐπὶ πᾶσαν κεφαλὴν φαλάκρωμα· καὶ θήσομαι αὐτὸν ὥσπερ πένθος ἀγαπητοῦ, καὶ τοὺς μετʼ αὐτοῦ ὡς ἡμέραν ὀδύνης. ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ ἐξαπο- στελῶ λιμὸν ἐπὶ τὴν γῆν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον κυρίου. καὶ σαλευθήσονται ὕδατα ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ βορρᾶ ἕως ἀνατολῶν περιδραμοῦνται ζητοῦντες τὸν λόγον κυρίου, καὶ οὐ μὴ εὕρωσι.”
kai metastrepsō tas heortas hymōn eis penthos, kai pasas tas ǭdas hymōn eis thrēnon; kai anabibō epi pasan osphyn sakkon kai epi pasan kephalēn phalakrōma; kai thēsomai auton hōsper penthos agapētou, kai tous metʼ autou hōs hēmeran odynēs. idou hēmerai erchontai, legei kyrios, kai exapo- stelō limon epi tēn gēn, ou limon artou, oude dipsan hydatos, alla limon tou akousai logon kyriou. kai saleuthēsontai hydata apo thalassēs heōs thalassēs, kai apo borra heōs anatolōn peridramountai zētountes ton logon kyriou, kai ou mē heurōsi.”
And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring sackcloth upon every waist and baldness upon every head; and I will make him like mourning for a beloved one, and those with him like a day of pain. Behold, days are coming, says the Lord, and I will send out a famine upon the land, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord. And the waters will be shaken from sea to sea, and from the north to the east they will run about seeking the word of the Lord, and they will not find it.”
Amos 8:10–12 (quotation, high confidence)
Notes and citation
Summary: Amos 8:10–12: feasts turned to mourning, and a famine of hearing the word of the Lord.
Notes on the original text
- Digital text corrected (OCR error): ἴως ἀνατολῶν → ἕως ἀνατολῶν.
Cite (SBL): Eusebius, Dem. ev. 10.6.2 (Dindorf 3:653; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-6-2). (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).
10.6.3Dindorf 3:653–654
Τὴν κατὰ τοῦ σωτῆρος ἡμῶν ὕβριν καὶ ὑπερηφανίαν καὶ ἐπανάστασιν, ἣν ἐπανέστησαν αὐτῷ οἶ ἐκ περιτομῆς, θεσπίζουσα ἡ παροῦσα προφητεία, ὀμνύναι τὸν κύριόν φησι καθʼ ὑπερηφανίας Ἰακὼβ, ὡς οὐ μὴ γένοιτο λήθη τῶν κατʼ αὐτοῦ τετολμημένων αὐτοῖς, καὶ ὅτι πένθους ἄξια πείσεται ἡ γῆ αὐτῶν μετὰ καὶ τῶν οἰκητόρων, καὶ ὅτι οὐκέθʼὡς τὸ πρὶν Εὶς βραχὺ παιδευθέντες αὖθις ἀποκατασταθήσονται, ἀλλʼεὶς συντέλειαν τὰ κατʼαὐτοὺς ἥξει. “ἀναβήσεται γοῦν” φησὶν “ὡς ποταμὸς ἡ συντέλεια αὐτῶν, ” τὴν ἐπελθοῦσαν αὐτοῖς οὐδʼἄλλοτε ἤ κατὰ τὴν Ῥωμαίων βασιλείαν ὀργὴν, ποταμὸν ἀναβησόμενον ἐπʼ αὐτοὺς, ὡς ἐν ὕψει τὸ πρὶν ὄντας, αἰνιττόμενος.
Tēn kata tou sōtēros hēmōn hybrin kai hyperēphanian kai epanastasin, hēn epanestēsan autǭ oi ek peritomēs, thespizousa hē parousa prophēteia, omnynai ton kyrion phēsi kathʼ hyperēphanias Iakōb, hōs ou mē genoito lēthē tōn katʼ autou tetolmēmenōn autois, kai hoti penthous axia peisetai hē gē autōn meta kai tōn oikētorōn, kai hoti oukethʼhōs to prin Eis brachy paideuthentes authis apokatastathēsontai, allʼeis synteleian ta katʼautous hēxei. “anabēsetai goun” phēsin “hōs potamos hē synteleia autōn, ” tēn epelthousan autois oudʼallote ē kata tēn Rhōmaiōn basileian orgēn, potamon anabēsomenon epʼ autous, hōs en hypsei to prin ontas, ainittomenos.
Foretelling the insolence, pride, and revolt that those of the circumcision raised against our Savior, the present prophecy says that the Lord swears against the pride of Jacob that what they dared against him will never be forgotten; that their land together with its inhabitants will suffer things worthy of mourning; and that they will no longer, as before, be disciplined for a short time and then restored again, but their affairs will come to an end. “The end,” at any rate, it says, “will rise up like a river,” hinting at the wrath that came upon them at no other time than under the Roman Empire, rising against them like a river, since formerly they were on high.
Amos 8:7–8 (allusion, high confidence)
Notes and citation
Summary: Amos foretells that the pride against Christ will not be forgotten and that the Roman wrath would sweep them away like a river, with no restoration.
- Eusebius’s polemic is translated as written.
Notes on the original text
- Digital text corrected (OCR error; stray capital): Μετὰ καὶ τῶν οἰκητόρων → μετὰ καὶ τῶν οἰκητόρων; φηςὶν “ὡς ποταμὸς ἡ συντέλεια → φησὶν “ὡς ποταμὸς ἡ συντέλεια; τὸ τρὶν ὄντας → τὸ πρὶν ὄντας.
Cite (SBL): Eusebius, Dem. ev. 10.6.3 (Dindorf 3:653–654; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-6-3). (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).
10.6.4Dindorf 3:654
Καὶ δὴ μετὰ τὴν δηλωθεῖσαν κατʼ αὐτῶν ἐκ τοῦ θεοῦ ὀργὴν αἶθις τὰ καὶαὐτοὺς πράγματα, “ὡς ποταμὸς” Φηςὶν “Αἰγύπτου καταβήσεται.” Δἰ ὦν οἶμαι δηλοῦσθαι ὅτι τὰ πάλαι μετέωρα καὶ παρὰ θεῷ τετιμημένα καὶ ὥσπερ ἐν ὕψει κείμενα πλεονεκτήματα τοῦ Ἰουδαίων ἔθνους ὅμοια τοῖς ῥευστοῖς καὶ δἰκην ποταμοῦ παρατρέχουσι τῶν ἀπίστων ἐθνῶν πράγμασι καταστήσεται, ἀφʼὕψους τε εἰς ταπεινὸν περιτραπήσεται.
Kai dē meta tēn dēlōtheisan katʼ autōn ek tou theou orgēn aithis ta kaiautous pragmata, “hōs potamos” Phēsin “Aigyptou katabēsetai.” Di ōn oimai dēlousthai hoti ta palai meteōra kai para theǭ tetimēmena kai hōsper en hypsei keimena pleonektēmata tou Ioudaiōn ethnous homoia tois rheustois kai dikēn potamou paratrechousi tōn apistōn ethnōn pragmasi katastēsetai, aphʼhypsous te eis tapeinon peritrapēsetai.
And indeed, after the wrath from God declared against them, their affairs again, it says, “will go down like the river of Egypt.” By this I think it is shown that the ancient advantages of the Jewish nation, lofty, honoured by God, and set as it were on high, will be made like the fluid affairs of the unbelieving nations, which flow past like a river, and will be turned from height to lowliness.
Amos 8:8 (quotation, high confidence)
Notes and citation
Summary: Going down like the Nile means the Jewish nation’s privileges will sink to the level of the other nations.
- The digital text of this section has several OCR errors; translated by sense.
Notes on the original text
- Digital text corrected (OCR error): ἐκ τοῖ θεοῦ → ἐκ τοῦ θεοῦ.
Cite (SBL): Eusebius, Dem. ev. 10.6.4 (Dindorf 3:654; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-6-4). (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).
10.6.5Dindorf 3:654
εἶθʼἐξῆς τούτοις αὐτὰ δὴ τὰ ἀμφὶ τὸν καιρὸν τοῦ σωτηρίου πάθους συμβεβηκότα δηλῶν “ἐνἐκείνῃ” φηςὶ “ τῇ ἡμέρᾳ, λέγει κύριος, δύσεται ὁ ἥλιος μεσημβρίας, καὶ συσκοτάσει ἐπὶ τῆς γῆς ἐν ἡμέρᾳ τὸ φῶς, ” ἃ καὶ ἐναργῆ τὴν ἔκβασιν εἴληφεν, ὅτε τοῦ σωτῆρος ἡμῶν ὑψωθέντος κατὰ τὸν εὐαγγελιστὴν “ἀπὸ ἕκτης ὥρας σκότος ἐγέντετο ἐπὶ πἆσανκ τὴν γῆν ἕνς ὥρας ἐνάτης, περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ, λέγων Ἠλὶ Ἠλὶ λαμᾶ σαβαχθανί.”
eithʼexēs toutois auta dē ta amphi ton kairon tou sōtēriou pathous symbebēkota dēlōn “enekeinę̄” phēsi “ tę̄ hēmerą, legei kyrios, dysetai ho hēlios mesēmbrias, kai syskotasei epi tēs gēs en hēmerą to phōs, ” ha kai enargē tēn ekbasin eilēphen, hote tou sōtēros hēmōn hypsōthentos kata ton euangelistēn “apo hektēs hōras skotos egenteto epi pasank tēn gēn hens hōras enatēs, peri de tēn enatēn hōran aneboēsen ho Iēsous phōnę̄ megalę̄, legōn Ēli Ēli lama sabachthani.”
Then, next to these, showing the very things that happened around the time of the saving passion, it says, “On that day, says the Lord, the sun will set at noon, and the light will be darkened on the earth in the daytime,” which were plainly fulfilled when, as our Savior was lifted up, according to the evangelist, “from the sixth hour there was darkness over all the land until the ninth hour; and about the ninth hour Jesus cried out with a loud voice, saying, Eli, Eli, lama sabachthani.”
Amos 8:9 (quotation, high confidence) · Matt 27:45–46 (quotation, high confidence)
Notes and citation
Summary: Amos’s noonday darkness was fulfilled at the crucifixion, from the sixth to the ninth hour.
- The digital text of this section has several OCR errors; translated by sense.
Notes on the original text
- Digital text corrected (OCR error): ἔνβασιν → ἔκβασιν; ἡψωθέντος → ὑψωθέντος.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.6.5 (Dindorf 3:654; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-6-5). (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).
10.6.6Dindorf 3:654–655
Τούτων δὲ τοῦτον ἐπιτελεσθέντων τὸν τρόπον ἐξῆς ἐπιλέγει “ καὶ μεταστρέψω τὰς ἐορτὰς ὑμῶν εὶς πένθος καὶ πάσας τὰς ᾠδὰς ὑμῶν εὶς θρῆνον. Καὶ ἀναβιβῶ ἐπὶ πᾶσαν ὀσφὺν σάκκον καὶ ὲπὶ πᾶσαν κεφαλὴν φαλάκρωμα· καὶ θήσομαι αὐτὸν ὥσπερ πένθος ἀγαπητοῦ, καὶ τοὺς μετʼ αὐτοῦ ὡς ἡμέραν ὀδύνης. ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ ἐξαποστελῶ λιμὸν ἐπὶ τὴν γῆν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον κυρίου καὶ τὰ ἐξῆς.
Toutōn de touton epitelesthentōn ton tropon exēs epilegei “ kai metastrepsō tas eortas hymōn eis penthos kai pasas tas ǭdas hymōn eis thrēnon. Kai anabibō epi pasan osphyn sakkon kai epi pasan kephalēn phalakrōma; kai thēsomai auton hōsper penthos agapētou, kai tous metʼ autou hōs hēmeran odynēs. idou hēmerai erchontai, legei kyrios, kai exapostelō limon epi tēn gēn, ou limon artou, oude dipsan hydatos, alla limon tou akousai logon kyriou kai ta exēs.
When these things had been accomplished in this way, it adds next, “And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring sackcloth upon every waist and baldness upon every head; and I will make him like mourning for a beloved one, and those with him like a day of pain. Behold, days are coming, says the Lord, and I will send out a famine upon the land, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord,” and what follows.
Amos 8:10–11 (quotation, high confidence)
Notes and citation
Summary: Amos continues: feasts turned to mourning and a famine of the word.
Notes on the original text
- Digital text corrected (OCR error): πάσς τὰς → πάσας τὰς.
Cite (SBL): Eusebius, Dem. ev. 10.6.6 (Dindorf 3:654–655; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-6-6). (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).
10.6.7Dindorf 3:655
ἅπερ ἅπαντα διὰ τὴν ὑπερηφανίαν αὐτῶν τὴν κατὰ τοῦ Χριστοῦ γεγενημένην ἔσεσθαι προφητεθέντα·ἐναργῆ τὴν ἔκβασιν τῆς προρρήσεως ἀπεδείξατο μετὰ τὴν κατὰ τοῦ σωτῆρος ἡμῶν ἐπιβουλὴν αὐτῶν.
haper hapanta dia tēn hyperēphanian autōn tēn kata tou Christou gegenēmenēn esesthai prophētethenta;enargē tēn ekbasin tēs prorrēseōs apedeixato meta tēn kata tou sōtēros hēmōn epiboulēn autōn.
All these things, prophesied to happen because of their pride shown against Christ, showed the prediction plainly fulfilled after their plot against our Savior.
Notes and citation
Summary: These prophecies were fulfilled after the plot against Christ.
Cite (SBL): Eusebius, Dem. ev. 10.6.7 (Dindorf 3:655; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-6-7). (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).
10.6.8Dindorf 3:655
οὐ πρότερον γοῦν, ἀλλʼ ἐξ ἐκείνου καὶ εἰς δεῦρο μετέστρεψεν αὐτῶν ὁ θεὸς τὰς ἑορτὰς εἰς πένθος καὶ τὰς ᾠδὰς εἰς θρῆνον, τῆς περιβοήτου μητροπόλεως ἀποστερήσας αὐτοὺς, καὶ τὸ ἐν αὐτῇ σεμνὸν ἁγίασμα κατὰ τὴν ἐπὶ Τίτου καὶ Οὐεσπασιανοῦ Ῥωμαίων αὐτοκρατόρων ἡγεμονίαν καθελὼν, ὡς μηδὲ ἐλθόντας δύνασθαι ἐπʼ αὐτῆς τὰς ἐννόμους ἑορτὰς καὶ πανηγύρεις ἐπιτελεῖν. τί δεῖ λέγειν, ὡς ὁ λιμὸς τοῦ ἀκοῦσαι λόγον κυρίου πάντας αὐτοὺς μετῆλθεν, ἀνθʼ ὧν ἐξήλασαν ἑαυτῶν τὸν τοῦ θεοῦ λόγον, ὁμοθυμαδὸν αὐτὸν ἀρνησάμενοι, καὶ ἀπαρνηθέντες ὑπʼ αὐτοῦ; Ἀπὸ τοῦ Ζαχαρίου.
ou proteron goun, allʼ ex ekeinou kai eis deuro metestrepsen autōn ho theos tas heortas eis penthos kai tas ǭdas eis thrēnon, tēs periboētou mētropoleōs aposterēsas autous, kai to en autę̄ semnon hagiasma kata tēn epi Titou kai Ouespasianou Rhōmaiōn autokratorōn hēgemonian kathelōn, hōs mēde elthontas dynasthai epʼ autēs tas ennomous heortas kai panēgyreis epitelein. ti dei legein, hōs ho limos tou akousai logon kyriou pantas autous metēlthen, anthʼ hōn exēlasan heautōn ton tou theou logon, homothymadon auton arnēsamenoi, kai aparnēthentes hypʼ autou? Apo tou Zachariou.
Not before, at any rate, but from then until now God has turned their feasts into mourning and their songs into lamentation, depriving them of their famous capital and pulling down the venerable sanctuary in it under the rule of Titus and Vespasian, emperors of the Romans, so that they cannot even come there to keep the feasts and assemblies prescribed by the law. What need is there to say how the famine of hearing the word of the Lord overtook them all, because they drove out from among themselves the Word of God, denying him with one accord and being denied by him? From Zechariah.
Amos 8:10–11 (allusion, high confidence) · Matt 10:33 (echo, medium confidence)
Notes and citation
Summary: Since Titus and Vespasian, the Jews cannot keep their feasts in Jerusalem, and a famine of God’s word has overtaken them. Next comes Zechariah.
- Eusebius’s polemic is translated as written. “From Zechariah” is the heading of the next chapter.
Notes on the original text
- Digital text corrected (OCR accent error): τἀς ἑορτὰς → τὰς ἑορτὰς.
Cite (SBL): Eusebius, Dem. ev. 10.6.8 (Dindorf 3:655; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-6-8). (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).
preface 10, chapter 7
10.7.1Dindorf 3:655–656
“ Καὶ παρέσται κύριος ὁ θεός μου, καὶ πάντες οἱ ἅγιοι μετʼ αὐτοῦ. ἐν ἐκείνῃ τῇ ἡμέρᾳ οὐκ ἔσται φῶς, καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν. καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ κυρίῳ, καὶ οὐχ ἡμέρα καὶ οὐ νὺξ τὸ πρὸς ἑσπέραν ἔσται φῶς. καὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσεται ὕδωρ ζῶν ἐξ Ἱερουσαλὴμ, τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην, καὶ τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν ἐσχάτην. ἐν θέρει καὶ ἐν ἔαρι ἔσται οὕτως. καὶ ἔσται κύριος εἰς βασιλέα ἐπὶ πᾶσαν τὴν γῆν. ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ἒν, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον.”
“ Kai parestai kyrios ho theos mou, kai pantes hoi hagioi metʼ autou. en ekeinę̄ tę̄ hēmerą ouk estai phōs, kai psychos kai pagos estai mian hēmeran. kai hē hēmera ekeinē gnōstē tǭ kyriǭ, kai ouch hēmera kai ou nyx to pros hesperan estai phōs. kai en tę̄ hēmerą ekeinę̄ exeleusetai hydōr zōn ex Hierousalēm, to hēmisy autou eis tēn thalassan tēn prōtēn, kai to hēmisy autou eis tēn thalassan tēn eschatēn. en therei kai en eari estai houtōs. kai estai kyrios eis basilea epi pasan tēn gēn. en tę̄ hēmerą ekeinę̄ estai kyrios heis, kai to onoma autou en, kykloun pasan tēn gēn kai tēn erēmon.”
“And the Lord my God will come, and all the holy ones with him. On that day there will be no light, and there will be cold and frost for one day. And that day is known to the Lord, and it is not day and not night, and toward evening there will be light. And on that day living water will go out from Jerusalem, half of it to the former sea and half of it to the last sea; in summer and in spring it will be so. And the Lord will be king over all the earth; on that day the Lord will be one, and his name one, encircling all the earth and the wilderness.”
Zech 14:5–9 (quotation, high confidence)
Notes and citation
Summary: Zechariah 14:5–9 (Septuagint): a day without light, cold and frost, living water from Jerusalem, and the Lord king over all.
Notes on the original text
- Digital text corrected (OCR error; split word): πάν τες → πάντες; τὸ ἠμὶ αὐτοῦ → τὸ ἥμισυ αὐτοῦ.
Cite (SBL): Eusebius, Dem. ev. 10.7.1 (Dindorf 3:655–656; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-1). (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).
10.7.2Dindorf 3:656
Καὶ ταῦτα ἐπὶ τῆς παρουσίας τοῦ σωτῆρος ἡμῶν ἐπληροῦτο, ἣν ἐποιήσατο, ἤτοι μετὰ τῶν ἱερῶν ἀποστόλων αὑτοῦ καὶ μαθητῶν, ἢ μετὰ τῶν ἀγίων αὑτοῦ, θείων τινῶν δυνάμεων καὶ ἀσωμάτων πνευμάτων, ἀγγέλων τε καὶ λειτουργῶν αὑτοῦ, περὶ ὧν εἴρηται ἐν τοῖς ἱεροῖς εὐαγγελίοις ὅτι “ προσῆλθον αὐτῷ ἄγγελοι καὶ διηκόνουν αὐτῷ.”
Kai tauta epi tēs parousias tou sōtēros hēmōn eplērouto, hēn epoiēsato, ētoi meta tōn hierōn apostolōn hautou kai mathētōn, ē meta tōn agiōn hautou, theiōn tinōn dynameōn kai asōmatōn pneumatōn, angelōn te kai leitourgōn hautou, peri hōn eirētai en tois hierois euangeliois hoti “ prosēlthon autǭ angeloi kai diēkonoun autǭ.”
These things too were fulfilled at the coming of our Savior, which he made either with his holy apostles and disciples, or with his holy ones, certain divine powers and bodiless spirits, his angels and ministers, of whom it is said in the holy Gospels that “angels came to him and ministered to him.”
Zech 14:5 (allusion, high confidence) · Matt 4:11 (quotation, high confidence)
Notes and citation
Summary: The holy ones who come with the Lord are the apostles or the angels who served Christ.
Notes on the original text
- Digital text corrected (split word): πνευ μάτων → πνευμάτων.
Cite (SBL): Eusebius, Dem. ev. 10.7.2 (Dindorf 3:656; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-2). (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).
10.7.3Dindorf 3:656
κατὰ δὲ τὴν ἡμέραν ἐκείνην, οὕτω δὲ φίλον ἀποκαλεῖν τῇ ἱερᾷ γραφῇ πάντα τὸν χρόνον τῆς ἐν ἀνθρώποις αὐτοῦ διατριβῆς) ἐπληροῦτο μετὰ τῶν ἄλλων προρρήσεων καὶ τὰ ἐν χερσὶ τεθεσπισμένα, ὁπηνίκα παρὰ τὸν τοῦ πάθους αὐτοῦ καιρὸν ‘‘ἀπὸ ὥρας ἕκτης σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης.” διό φησιν ἡ προφητεία ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκ ἔσται φῶς. ” καὶ πάλιν “ καὶ οὐχ ἡμέρα καὶ οὐ νὺξ τὸ πρὸς ἑσπέραν ἔσται ”
kata de tēn hēmeran ekeinēn, houtō de philon apokalein tę̄ hierą graphę̄ panta ton chronon tēs en anthrōpois autou diatribēs) eplērouto meta tōn allōn prorrēseōn kai ta en chersi tethespismena, hopēnika para ton tou pathous autou kairon ‘‘apo hōras hektēs skotos egeneto epi pasan tēn gēn heōs hōras enatēs.” dio phēsin hē prophēteia en tę̄ hēmerą ekeinę̄ ouk estai phōs. ” kai palin “ kai ouch hēmera kai ou nyx to pros hesperan estai ”
And on that day (for holy Scripture likes to call the whole time of his life among human beings so), along with the other predictions, the things foretold here were also fulfilled, when at the time of his passion “from the sixth hour there was darkness over all the land until the ninth hour.” That is why the prophecy says, “On that day there will be no light,” and again, “And it is not day and not night, and toward evening there will be light.”
Matt 27:45 (quotation, high confidence) · Zech 14:6–7 (quotation, high confidence)
Notes and citation
Summary: The darkness at the crucifixion fulfilled Zechariah’s day without light.
- The digital text lacks the final word “light” in the last quotation; supplied in translation.
Notes on the original text
- Digital text corrected (OCR error): ἴως ὥρας ἐνάτης → ἕως ὥρας ἐνάτης.
Cite (SBL): Eusebius, Dem. ev. 10.7.3 (Dindorf 3:656; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-3). (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).
10.7.4Dindorf 3:656
διʼ ὧν λευκότατα ἡγοῦμαι τὴν τοῦ καιροῦ κατάστασιν, ἐν ᾧ τοῦ σωτῆρος ἀνυψωθέντος καὶ ἡμέρας οὔσης νὺξ ἀπὸ ὥρας ἕκτης τὸ περιέχον συνέσχε μέχρι τῆς ἐνάτης, μεθʼ ἣν αὖθις τοῦ σκότους διαλείποντος ἡμέρα καὶ φῶς ἐγίνετο, μεθʼ ἃ πάλιν συνήθως ἡ νὺξ κατελάμβανεν. ἅπερ ὁ τῆς προφητείας λόγος ᾐνίττετο φάσκων “ καὶ ἡμέρα ἐκείνη γνωστὴ τῷ κυρίῳ, καὶ οὐχ ἡμέρα καὶ οὐ νὺξ τὸ πρὸς ἐσπέραν ἔσται φῶς.”
diʼ hōn leukotata hēgoumai tēn tou kairou katastasin, en hǭ tou sōtēros anypsōthentos kai hēmeras ousēs nyx apo hōras hektēs to periechon synesche mechri tēs enatēs, methʼ hēn authis tou skotous dialeipontos hēmera kai phōs egineto, methʼ ha palin synēthōs hē nyx katelambanen. haper ho tēs prophēteias logos ę̄nitteto phaskōn “ kai hēmera ekeinē gnōstē tǭ kyriǭ, kai ouch hēmera kai ou nyx to pros esperan estai phōs.”
By these words, I think, is most plainly described the state of that time in which, when the Savior was lifted up, though it was day, night held the air from the sixth hour until the ninth; after which, when the darkness ceased, it became day and light again; and after that night fell again as usual. The word of the prophecy hinted at these things when it said, “And that day is known to the Lord, and it is not day and not night, and toward evening there will be light.”
Zech 14:7 (quotation, high confidence)
Notes and citation
Summary: The prophecy describes the crucifixion day: night at midday, then light again, then the usual night.
Notes on the original text
- Digital text corrected (split word): οὐχ ἡ μέρα → οὐχ ἡμέρα.
Cite (SBL): Eusebius, Dem. ev. 10.7.4 (Dindorf 3:656; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-4). (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).
10.7.5Dindorf 3:656–657
οὐχ ἡμέρα μὲν γὰρ ἦν διὰ τὸ μεσημβρινὸν σκότος· καὶ πάλιν οὐ νὺξ διὰ τὴν ἐπικαταλαβοῦσαν ἡμέραν, ἣν παρέστησεν ἐπιση- μηνάμενος διὰ τοῦ φάναι τὸ “ πρὸς ἑσπέραν ἔσται ” τίς δʼ οὐκ ἂν θαυμάσειε καὶ τῆς χειμαδίου ὥρας τὴν μνήμην; ἣν καὶ αὐτὴν ἐθέσπισεν ὁ λόγος φήσας “ καὶ ψῦχος καὶ πάγος ἔσται·” ὁ καὶ αὐτὸ ἡ τοῦ μαρτυρία συνίστησιν, ὁπηνίκα ὁ Πέτρος ἀκολουθῶν τῷ Ἰησοῦ, περιαψάντων πυρὰν ἐν τῇ αὐλῇ τοῦ Καϊάφα, μετὰ τῶν ἄλλων ἐθερμαίνετο.
ouch hēmera men gar ēn dia to mesēmbrinon skotos; kai palin ou nyx dia tēn epikatalabousan hēmeran, hēn parestēsen episē- mēnamenos dia tou phanai to “ pros hesperan estai ” tis dʼ ouk an thaumaseie kai tēs cheimadiou hōras tēn mnēmēn? hēn kai autēn ethespisen ho logos phēsas “ kai psychos kai pagos estai;” ho kai auto hē tou martyria synistēsin, hopēnika ho Petros akolouthōn tǭ Iēsou, periapsantōn pyran en tę̄ aulę̄ tou Kaïapha, meta tōn allōn ethermaineto.
For it was not day because of the noonday darkness, and again not night because of the day that returned, which he indicated by saying, “toward evening there will be [light].” And who would not marvel at the mention of the wintry season too? The word foretold this as well, saying, “And there will be cold and frost.” The testimony of the Gospel establishes this too, when Peter, following Jesus, warmed himself with the others after they had kindled a fire in the courtyard of Caiaphas.
Zech 14:6–7 (quotation, high confidence) · Mark 14:54 (allusion, high confidence) · Luke 22:55 (allusion, medium confidence)
Notes and citation
Summary: The day was neither day nor night; and the cold foretold is confirmed by Peter warming himself at the fire.
- The digital text lacks “light” and “of the Gospel” (ἡ τοῦ … μαρτυρία); supplied in translation.
Notes on the original text
- Digital text corrected (repeated syllables): ἀκολουθῶν λουθῶν → ἀκολουθῶν.
Cite (SBL): Eusebius, Dem. ev. 10.7.5 (Dindorf 3:656–657; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-5). (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).
10.7.6Dindorf 3:657
ὁ γοῦν Ἰωάννης ἄντικρυς καὶ τοῦ ψύχους ἐμνημόνευσεν εἰπὼν “ εἱστήκεισαν οἶ δοῦλοι καὶ οἶ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο.
ho goun Iōannēs antikrys kai tou psychous emnēmoneusen eipōn “ heistēkeisan oi douloi kai oi hypēretai anthrakian pepoiēkotes, hoti psychos ēn, kai ethermainonto.
John, at any rate, expressly mentioned the cold too, saying, “The servants and officers had made a charcoal fire, because it was cold, and were warming themselves.”
John 18:18 (quotation, high confidence)
Notes and citation
Summary: John records that it was cold and a fire was lit.
Cite (SBL): Eusebius, Dem. ev. 10.7.6 (Dindorf 3:657; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-6). (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).
10.7.7Dindorf 3:657
καὶ πρὸς μὲν τὴν λέξιν τοιούτου τέλους ἐτύγχανε τὰ προηγορευμένα, πρὸς δὲ διάνοιαν τὸ πᾶν Ἰουδαίων ἔθνος, τοῦ σωτηρίου φωτὸς αὐτοῖς ἐπιλάμψαντος, αὐτῶν τε μᾶλλον τὸ σκότος ἢ τὸ φῶς ἑλομένων, τοῦθʼ ὅπερ καὶ εἵλοντο μετῆλθεν αὐτοὺς, ἀναχωρήσαντος μὲν αὐτῶν τοῦ φωτὸς, διαλαβούσης δὲ αὐτοὺς νυκτὸς ἀφεγγοῦς, σκοτισθείσης αὐτῶν τῆς διανοίας, πρὸς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου ἐν ταῖς καρδίαις αὐτῶν, ἀλλὰ καὶ ψυγείσης τῆς πρὸς τὸν θεὸν ἀγάπης αὐτῶν, τὰ σύμβολα τούτων εἰκότως ἐτελεῖτο, ἐπληροῦτό τε ἑξῆς τὰ τῆς προρρήσεως, κατὰ τὴν τοιάνδε τῆς σωτηρίου ἐπιφανείας ἡμέραν ὕδατος ζῶντος ἐξελθόντος ἐξ Ἱερουσαλὴμ, εἰς πάντα τὰ ἔθνη προελθόντος τοῦ γονίμου καὶ ζωτικοῦ λόγου τῆς εὐαγγελικῆς διδασκαλίας, ἀρξαμένου μὲν ἀπὸ τῆς Ἰουδαίας, καὶ ἐξ αὐτῆς γε τῆς Ἱερουσαλὴμ, διαδοθέντος δὲ εἰς πᾶσαν τὴν γῆν, καὶ εἰς πάντα τὰ τῆς οἰκουμένης πέρατα.
kai pros men tēn lexin toioutou telous etynchane ta proēgoreumena, pros de dianoian to pan Ioudaiōn ethnos, tou sōtēriou phōtos autois epilampsantos, autōn te mallon to skotos ē to phōs helomenōn, touthʼ hoper kai heilonto metēlthen autous, anachōrēsantos men autōn tou phōtos, dialabousēs de autous nyktos aphengous, skotistheisēs autōn tēs dianoias, pros to mē diaugasai ton phōtismon tou euangeliou en tais kardiais autōn, alla kai psygeisēs tēs pros ton theon agapēs autōn, ta symbola toutōn eikotōs eteleito, eplērouto te hexēs ta tēs prorrēseōs, kata tēn toiande tēs sōtēriou epiphaneias hēmeran hydatos zōntos exelthontos ex Hierousalēm, eis panta ta ethnē proelthontos tou gonimou kai zōtikou logou tēs euangelikēs didaskalias, arxamenou men apo tēs Ioudaias, kai ex autēs ge tēs Hierousalēm, diadothentos de eis pasan tēn gēn, kai eis panta ta tēs oikoumenēs perata.
According to the letter, the things foretold had such a fulfilment. According to the sense, when the saving light had shone upon the whole Jewish nation and they chose darkness rather than light, what they chose overtook them: the light withdrew from them and a lightless night took hold of them, their minds being darkened so that the illumination of the gospel did not shine in their hearts, and their love for God grew cold. Of these things the symbols were fittingly accomplished. And the rest of the prediction was fulfilled next, on that day of the saving appearing, when living water went out from Jerusalem, the fruitful and life-giving word of the gospel teaching going forth to all the nations, beginning from Judea and from Jerusalem itself and spreading into all the earth and to all the ends of the inhabited world.
John 3:19 (allusion, high confidence) · 2 Cor 4:4 (allusion, high confidence) · Matt 24:12 (echo, medium confidence) · Zech 14:8 (allusion, high confidence) · Acts 1:8 (allusion, high confidence)
Notes and citation
Summary: Spiritually, the nation chose darkness and grew cold toward God, while the living water of the gospel went out from Jerusalem to all nations.
- Eusebius’s polemic is translated as written.
Notes on the original text
- Digital text corrected (OCR error; repeated syllables): Ἰουδαίων δαίων → Ἰουδαίων; Ἰουκαίας → Ἰουδαίας; οἰκουμένης μένῃς → οἰκουμένης.
Cite (SBL): Eusebius, Dem. ev. 10.7.7 (Dindorf 3:657; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-7). (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).
10.7.8Dindorf 3:657–658
τούτου δὲ τοῦ ὕδατος καὶ αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν μνημονεύει λέγων πρὸς τὴν Σαμαρεῖτιν, “εἰ ᾔδεις τίς έστὶν ὁ αἰτῶν σε πιεῖν, σὺ ἅν ᾔτησας αὐτὸν, καὶ ἕδωκεν ἄν σοι ὕδωρ ζῶν.” ὅση δὲ τοῖς ἀπογευσαμένοις τοῦ ζῶντος καὶ λογικοῦ νάματος ὑπῆρξεν ώφέλεια παρίστησιν ἑξῆς διδάσκων ὡς οἱ πιόντες αὐτοῦ, τοὺς πάλαι πολλοὺς βασιλεύσαντας αὐτῶν δαίμονας πονηροὺς ἀπαρνησάμενοι, τὸν ἕνα κύριον καὶ βασιλέα σφῶν αὐτῶν ὁμολογήσουσι, καὶ ὡς ὁ κύριος ὁ μόνοις τὸ πρὶν Ἑβραίοις γνωριζόμενος γενήσεται βασιλεὺς πάντων τῶν εἰς αὐτὸν ἐξ ἁπάσης τῆς γῆς πιστευσάντων ἐθνῶν, καὶ τὸ ὅνομα αὐτοῦ ἕν ἕσται, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἕρημον.
toutou de tou hydatos kai autos ho sōtēr kai kyrios hēmōn mnēmoneuei legōn pros tēn Samareitin, “ei ę̄deis tis estin ho aitōn se piein, sy han ę̄tēsas auton, kai hedōken an soi hydōr zōn.” hosē de tois apogeusamenois tou zōntos kai logikou namatos hypērxen ōpheleia paristēsin hexēs didaskōn hōs hoi piontes autou, tous palai pollous basileusantas autōn daimonas ponērous aparnēsamenoi, ton hena kyrion kai basilea sphōn autōn homologēsousi, kai hōs ho kyrios ho monois to prin Hebraiois gnōrizomenos genēsetai basileus pantōn tōn eis auton ex hapasēs tēs gēs pisteusantōn ethnōn, kai to honoma autou hen hestai, kykloun pasan tēn gēn kai tēn herēmon.
Our Savior and Lord himself also mentions this water, saying to the Samaritan woman, “If you knew who it is that asks you for a drink, you would have asked him, and he would have given you living water.” And what benefit came to those who tasted the living, rational stream he shows next, teaching that those who drank of it, renouncing the many evil demons who formerly reigned over them, will confess the one Lord as their king; and that the Lord, formerly known to the Hebrews alone, will become king of all the nations from all the earth who have believed in him, and his name will be one, encircling all the earth and the wilderness.
John 4:10 (quotation, high confidence) · Zech 14:9 (allusion, high confidence)
Notes and citation
Summary: Christ offered living water; those who drink it renounce the demons and confess the one Lord, whose name encircles the earth.
Notes on the original text
- Digital text corrected (OCR error): αἰτῶν δε πιεῖν → αἰτῶν σε πιεῖν; ἑξπῆς → ἑξῆς; γνωριξόμενος → γνωριζόμενος.
Cite (SBL): Eusebius, Dem. ev. 10.7.8 (Dindorf 3:657–658; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-8). (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).
10.7.9Dindorf 3:658
ὅ καὶ αὐτὸ τίς ούκ ἄν ὁρῶν έκπλαγείη; ἀπὸ γοῦν τῆς Χριστοῦ προσηγορίας, (αύτὸς δὲ ἦν ὁ Χριστὸς ὁ κύριος) τὸ τῶν Χριστιανῶν ὅνομα πάντα τόπον καὶ πόλιν καὶ χώραν καὶ αὐτά γε τὰ ἐν ταῖς ἐρήμοις καὶ ταῖς ἐσχατιαῖς τῆς γῆς οἰκοῦντα ἕθνη περιεκύκλωσε τοῖς τῆς προφητείας ἀκολούθως θεσπίσμασιν. Ἀπὸ Ψαλμοῦ κα΄.
ho kai auto tis ouk an horōn ekplageiē? apo goun tēs Christou prosēgorias, (autos de ēn ho Christos ho kyrios) to tōn Christianōn honoma panta topon kai polin kai chōran kai auta ge ta en tais erēmois kai tais eschatiais tēs gēs oikounta hethnē periekyklōse tois tēs prophēteias akolouthōs thespismasin. Apo Psalmou ka΄.
And who would not be amazed to see this too? From the title of Christ (and he himself was Christ the Lord), the name of Christians has encircled every place, city, and district, and even the nations dwelling in the deserts and at the ends of the earth, in keeping with the oracles of the prophecy. From Psalm 21.
Zech 14:9 (allusion, high confidence)
Notes and citation
Summary: The name of Christians, from Christ, has encircled the earth as foretold; next comes Psalm 21.
- “From Psalm 21” (Psalm 22 in the English Bible) is the heading of the next chapter.
Cite (SBL): Eusebius, Dem. ev. 10.7.9 (Dindorf 3:658; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-7-9). (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).
preface 10, chapter 8
10.8.1Dindorf 3:658–659
“Ὁ θεὸς ὁ θεός μου, πρόσσχες μοι, ἱνατί ἐγκατέλιπές με; μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. ὁ θεός μου κεκράξομαι ἡμέρας πρὸς σὲ, καὶ οὐκ εἰσακούσῃ· καὶ νυκτὸς, καὶ οὐκ εἰς ἄνοιαν ἐμοί. σὺ δε ἐν ἁγίοις κατοικεῖς, ὁ ἕπαινος τοῦ Ἰσραήλ. ἐπὶ σοὶ ἥλπισαν οἱ πατέρες ἡμῶν, ἥλπισαν, καὶ ἐρρύσω αὐτούς. πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν· ἐπὶ σοὶ ἥλπισαν οἱ πατέρες ἡμῶν, καὶ οὐ κατῃσχύνθησαν. 2. ἐγὼ δέ εἰμι σκώληξ, καὶ οὐκ ἄν- θρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουδένημα λαοῦ. πάντες οἶ θεωροῦντές με ἐξεμυκτήρισάν με, ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλὴν, ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτὸν, σωσάτω αὐτὸν, ὅτι θέλει αύτόν.
“Ho theos ho theos mou, prossches moi, hinati enkatelipes me? makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou. ho theos mou kekraxomai hēmeras pros se, kai ouk eisakousę̄; kai nyktos, kai ouk eis anoian emoi. sy de en hagiois katoikeis, ho hepainos tou Israēl. epi soi hēlpisan hoi pateres hēmōn, hēlpisan, kai errysō autous. pros se ekekraxan kai esōthēsan; epi soi hēlpisan hoi pateres hēmōn, kai ou katę̄schynthēsan. 2. egō de eimi skōlēx, kai ouk an- thrōpos, oneidos anthrōpōn kai exoudenēma laou. pantes oi theōrountes me exemyktērisan me, elalēsan en cheilesin, ekinēsan kephalēn, ēlpisen epi kyrion, rhysasthō auton, sōsatō auton, hoti thelei auton.
“O God, my God, attend to me; why have you forsaken me? Far from my salvation are the words of my transgressions. My God, I will cry to you by day, and you will not hear; and by night, and it is not folly for me. But you dwell among holy ones, the praise of Israel. In you our fathers hoped; they hoped, and you rescued them. To you they cried and were saved; in you our fathers hoped and were not put to shame. But I am a worm and not a man, a reproach of men and despised by the people. All who see me sneered at me; they spoke with their lips, they shook the head: He hoped in the Lord; let him rescue him, let him save him, since he delights in him.
Ps 22:1–8 (21:2-9 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:1–8 (LXX 21): “My God, why have you forsaken me?” and the mockery of the sufferer.
- The Septuagint adds “attend to me” and reads “it is not folly for me” in verse 2. The digital text has a stray numeral 2.
Notes on the original text
- Digital text corrected (OCR breathing error; OCR error): εἰσακούςῃ → εἰσακούσῃ; εἰς ἅνοιαν → εἰς ἄνοιαν; ἐν ἁγίος κατοικεῖς → ἐν ἁγίοις κατοικεῖς; ἐρρύςω → ἐρρύσω.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.1 (Dindorf 3:658–659; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-1). (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).
10.8.2Dindorf 3:659
ὅτι σὺ εἰ ὁ ἐκσπάσας με ἐκ γαστρὸς, ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου. ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας, ἀπὸ γαστρὸς μητρός μου θεός μου εἶ σύ. μὴ ἀποστῇς ἀπʼ ἐμοῦ, ὅτι θλῖψις ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν.
hoti sy ei ho ekspasas me ek gastros, hē elpis mou apo mastōn tēs mētros mou. epi se eperriphēn ek mētras, apo gastros mētros mou theos mou ei sy. mē apostę̄s apʼ emou, hoti thlipsis engys, hoti ouk estin ho boēthōn.
For you are the one who drew me out of the womb, my hope from my mother’s breasts. Upon you I was cast from the womb; from my mother’s belly you are my God. Do not stand far from me, for affliction is near, for there is no one to help.
Ps 22:9–11 (21:10-12 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:9–11 (LXX 21): God has been his hope from the womb; do not stand far off.
Cite (SBL): Eusebius, Dem. ev. 10.8.2 (Dindorf 3:659; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-2). (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).
10.8.3Dindorf 3:659
περιεκύκλωσάν με μόσχοι πολλοὶ, ταῦροι πίονες περιέσχον με. ἤνοιξαν ἐπʼ ἐμὲ τὸ στόμα αὑτῶν, ὡς λέων ἁρπάζων καὶ ὠρυόμενος. ὡσεὶ ὕδωρ ἐξεχύθην, καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου. ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου. ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου, καὶ εἰς χοῦν θανάτου κατήγαγές με. ὅτι ἐκύκλωσάν με κύνες πολλοὶ, συναγωγὴ πονηρευομένων περιέσχον με.
periekyklōsan me moschoi polloi, tauroi piones perieschon me. ēnoixan epʼ eme to stoma hautōn, hōs leōn harpazōn kai ōryomenos. hōsei hydōr exechythēn, kai dieskorpisthē panta ta osta mou. egenēthē hē kardia mou hōsei kēros tēkomenos en mesǭ tēs koilias mou. exēranthē hōs ostrakon hē ischys mou, kai hē glōssa mou kekollētai tǭ laryngi mou, kai eis choun thanatou katēgages me. hoti ekyklōsan me kynes polloi, synagōgē ponēreuomenōn perieschon me.
Many calves surrounded me; fat bulls hemmed me in. They opened their mouth against me like a lion ravening and roaring. I was poured out like water, and all my bones were scattered. My heart became like wax melting in the midst of my belly. My strength was dried up like a potsherd, and my tongue stuck to my throat, and you brought me down into the dust of death. For many dogs surrounded me; a gathering of evildoers hemmed me in.
Ps 22:12–16 (21:13-17 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:12–16 (LXX 21): bulls, lions, and dogs surround him; he is poured out and brought to the dust of death.
Cite (SBL): Eusebius, Dem. ev. 10.8.3 (Dindorf 3:659; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-3). (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).
10.8.4Dindorf 3:659
ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με· διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. σὺ δὲ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου, εἰς τὴν ἀντίληψίν μου πρόσσχες. ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου. σῶσόν με ἐκ στόματος λέοντος, καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου.
ōryxan cheiras mou kai podas mou, exērithmēsan panta ta osta mou. autoi de katenoēsan kai epeidon me; diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron. sy de, kyrie, mē makrynę̄s tēn boētheian mou, eis tēn antilēpsin mou prossches. rhysai apo rhomphaias tēn psychēn mou, kai ek cheiros kynos tēn monogenē mou. sōson me ek stomatos leontos, kai apo keratōn monokerōtōn tēn tapeinōsin mou.
They dug my hands and my feet; they counted all my bones. And they looked and stared at me; they divided my garments among themselves, and for my clothing they cast lots. But you, Lord, do not keep your help far off; attend to my support. Rescue my soul from the sword, and my only one from the hand of the dog. Save me from the mouth of the lion, and my lowliness from the horns of unicorns.
Ps 22:16–21 (21:17-22 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:16–21 (LXX 21): they pierced his hands and feet and cast lots for his clothing; he prays for rescue.
- “Dug” (ὤρυξαν) is the Septuagint’s word, usually rendered “pierced.”
Notes on the original text
- Digital text corrected (repeated syllables): στόματος μάτος λέοντος → στόματος λέοντος.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.4 (Dindorf 3:659; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-4). (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).
10.8.5Dindorf 3:659–660
διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. οἶ φοβούμενοι τὸν κύριον αἰνέσατε αὐτόν· ἅπαν τὸ σπέρμα Ἰακὼβ δοξάσατε αὐτόν. φοβηθήτωσαν αὐτὸν ἅπαν τὸ σπέρμα Ἰσραὴλ, ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισε τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψε τὸ πρόσωπον αὑτοῦ ἀπʼ ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέ μου. παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ· τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν.
diēgēsomai to onoma sou tois adelphois mou, en mesǭ ekklēsias hymnēsō se. oi phoboumenoi ton kyrion ainesate auton; hapan to sperma Iakōb doxasate auton. phobēthētōsan auton hapan to sperma Israēl, hoti ouk exoudenōsen oude prosōchthise tę̄ deēsei tou ptōchou, oude apestrepse to prosōpon hautou apʼ emou, kai en tǭ kekragenai me pros auton eisēkouse mou. para sou ho epainos mou en ekklēsią megalę̄; tas euchas mou apodōsō enōpion tōn phoboumenōn auton.
I will tell your name to my brothers; in the midst of the assembly I will sing your praise. You who fear the Lord, praise him; all the seed of Jacob, glorify him; let all the seed of Israel fear him. For he has not despised nor been offended at the petition of the poor, nor turned his face away from me; and when I cried to him he heard me. From you is my praise in the great assembly; I will pay my vows before those who fear him.
Ps 22:22–25 (21:23-26 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:22–25 (LXX 21): he will declare God’s name to his brothers, for God heard the poor one’s cry.
- “Assembly” translates ἐκκλησία, the word for “church”; Eusebius draws on this below.
Cite (SBL): Eusebius, Dem. ev. 10.8.5 (Dindorf 3:659–660; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-5). (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).
10.8.6Dindorf 3:660
φάγονται πένητες καὶ ἐμπλησθήσονται, καὶ αἰνέσουσι κύριον οἱ ἐκζητοῦντες αὐτόν.
phagontai penētes kai emplēsthēsontai, kai ainesousi kyrion hoi ekzētountes auton.
The poor will eat and be satisfied, and those who seek the Lord will praise him.
Ps 22:26 (21:27 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:26 (LXX 21): the poor will eat and be satisfied.
Cite (SBL): Eusebius, Dem. ev. 10.8.6 (Dindorf 3:660; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-6). (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).
10.8.7Dindorf 3:660
ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα τοῦ αἰῶνος, μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς, καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἶ πατριαὶ τῶν ἐθνῶν, ὅτι τοῦ κυρίου ἡ βασιλεία καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν. ἔφαγον καὶ προσεκύνησαν πάντες οἶ πίονες τῆς γῆς, ἐνώπιον αὐτοῦ προσπεσοῦνται πάντες οἱ καταβαίνοντες εἰς τὴν γῆν. καὶ ἡ ψυχή μου αὐτῷ ζῇ, καὶ τὸ σπέρμα μου δουλεύσει αὐτῷ. άναγγελήσεται τῷ κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν ὁ κύριος.
zēsontai hai kardiai autōn eis aiōna tou aiōnos, mnēsthēsontai kai epistraphēsontai pros kyrion panta ta perata tēs gēs, kai proskynēsousin enōpion autou pasai ai patriai tōn ethnōn, hoti tou kyriou hē basileia kai autos despozei tōn ethnōn. ephagon kai prosekynēsan pantes oi piones tēs gēs, enōpion autou prospesountai pantes hoi katabainontes eis tēn gēn. kai hē psychē mou autǭ zę̄, kai to sperma mou douleusei autǭ. anangelēsetai tǭ kyriǭ genea hē erchomenē, kai anangelousi tēn dikaiosynēn autou laǭ tǭ techthēsomenǭ, hon epoiēsen ho kyrios.
Their hearts will live for ever and ever. All the ends of the earth will remember and turn to the Lord, and all the families of the nations will worship before him, for the kingdom is the Lord’s, and he rules over the nations. All the fat ones of the earth ate and worshipped; all who go down to the earth will fall down before him. And my soul lives for him, and my seed will serve him. The generation to come will be told of the Lord, and they will declare his righteousness to a people yet to be born, which the Lord has made.”
Ps 22:26–31 (21:27-32 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:26–31 (LXX 21): the ends of the earth will turn to the Lord, and future generations will declare his righteousness.
Notes on the original text
- Digital text corrected (OCR accent error; OCR error): τοὐ αἰῶνος → τοῦ αἰῶνος; δεσπόζει τόν ἐθνῶν → δεσπόζει τῶν ἐθνῶν.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 10.8.7 (Dindorf 3:660; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-7). (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).
10.8.8Dindorf 3:660
Τὸ “ ὁ θεός μου πρόσσχες μοι, ἱνατί ἐγκατέλιπές με ἐν ἀρχαῖς τοῦ Ψαλμοῦ λεγόμενον κατὰ τὸν Ματθαῖον ὑπὸ τοῦ σωτῆρος ἡμῶν παρὰ τὸν τοῦ πάθους καιρὸν οὕτως εἴρηται “ γενομένης δὲ ὥρας ἕκτης σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης, καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν Ἰησοῦς φωνῇ μεγάλῃ ἐλωεὶμ ἐλωεὶμ λαμὰ σαβαχθανὶ, ὅ ἐστι μεθερμηνευόμενον, ὁ θεὸς ὁ θεός μου ἱνατί ἐγκατέλιπές με; εἴληπται δὲ ἡ Ἑβραικὴ λέξις ἀπὸ τῆς ἐν χερσὶ προφητείας.
To “ ho theos mou prossches moi, hinati enkatelipes me en archais tou Psalmou legomenon kata ton Matthaion hypo tou sōtēros hēmōn para ton tou pathous kairon houtōs eirētai “ genomenēs de hōras hektēs skotos egeneto ephʼ holēn tēn gēn heōs hōras enatēs, kai tę̄ enatę̄ hōrą eboēsen Iēsous phōnę̄ megalę̄ elōeim elōeim lama sabachthani, ho esti methermēneuomenon, ho theos ho theos mou hinati enkatelipes me? eilēptai de hē Hebraikē lexis apo tēs en chersi prophēteias.
The words “My God, attend to me; why have you forsaken me?”, spoken at the beginning of the Psalm, were said by our Savior at the time of the passion according to Matthew, as follows: “When the sixth hour came, there was darkness over all the land until the ninth hour; and at the ninth hour Jesus cried with a loud voice, Eloeim, Eloeim, lama sabachthani, which is translated, My God, my God, why have you forsaken me?” The Hebrew wording is taken from the prophecy in hand.
Ps 22:1 (21:2 LXX) (quotation, high confidence) · Matt 27:45–46 (quotation, high confidence) · Mark 15:33–34 (allusion, medium confidence)
Notes and citation
Summary: Christ’s cry from the cross quotes the opening of this Psalm in Hebrew.
- The Gospel quotation combines Matthew 27:45–46 and Mark 15:33–34; “Eloeim” is Eusebius’s spelling.
Notes on the original text
- Digital text corrected (OCR error): ὥρας ἵκτης → ὥρας ἕκτης; ἴως ὥρας ἐνάτης, καὶ τῇ → ἕως ὥρας ἐνάτης, καὶ τῇ.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.8 (Dindorf 3:660; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-8). (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).
10.8.9Dindorf 3:660–661
αὐταῖς γοῦν συλλαβαῖς τὸ “ ἠλεὶ ἤλει λαμὰ σαβαχθανί” ἡ τοὐ Ψαλμοῦ καταρχὴ περιέχει, ὅπερ ὁ Ἀκύλας τοῦτον ἡρμήνευσε τὸν τρόπον “ ἰσχυρέ μου, ἰσχυρέ μου, ἱνατί ἐγκατέλιπές με;” ταῦτα δὲ ὅτι τοῖς ὑπὸ τοῦ σωτῆρος ἡμῶν κατὰ τὸν τοῦ πάθους καιρὸν εἰρημένοις ἰσοδυναμεῖ πᾶς ὅστις οὖν ὁμολογήσαι ἄν.
autais goun syllabais to “ ēlei ēlei lama sabachthani” hē tou Psalmou katarchē periechei, hoper ho Akylas touton hērmēneuse ton tropon “ ischyre mou, ischyre mou, hinati enkatelipes me?” tauta de hoti tois hypo tou sōtēros hēmōn kata ton tou pathous kairon eirēmenois isodynamei pas hostis oun homologēsai an.
At any rate, the opening of the Psalm contains, in the very same syllables, “Eli, Eli, lama sabachthani,” which Aquila translated in this way: “My strong one, my strong one, why have you forsaken me?” Anyone at all would agree that these words are equivalent to what our Savior said at the time of the passion.
Ps 22:1 (21:2 LXX) (quotation, high confidence)
Notes and citation
Summary: The Psalm’s Hebrew opening matches Christ’s cry exactly; Aquila renders it “My strong one.”
Cite (SBL): Eusebius, Dem. ev. 10.8.9 (Dindorf 3:660–661; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-9). (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).
10.8.10Dindorf 3:661
ὥρα τοιγαροῦν ἀναμφιλόγως τὸν ηr·αλμὸν οὐδʼ ἐφʼ ἕτερον ἢ ἐπὶ μόνον αὐτὸν ἀναφέρειν, ἐπειδὴ αὐτῷ μόνῳ καὶ οὐδʼ ἑτέρῳ ἁρμόζει τὰ ἐμπεριεχόμενα. ἄντι- κρυς γοῦν ἐπʼ αὐτῷ πεπληρωμένα τά τε ἄλλα ἀπο- δείκνυται καὶ δὴ καὶ τὸ φάσκον έν τῷ η·ἴαλμῷ‘‘ διε- μερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὁνἶματισμόν μου ἔβαλον κλῆρον.”
hōra toigaroun anamphilogōs ton ēr;almon oudʼ ephʼ heteron ē epi monon auton anapherein, epeidē autǭ monǭ kai oudʼ heterǭ harmozei ta emperiechomena. anti- krys goun epʼ autǭ peplērōmena ta te alla apo- deiknytai kai dē kai to phaskon en tǭ ē;ialmǭ‘‘ die- merisanto ta himatia mou heautois kai epi tonimatismon mou ebalon klēron.”
It is time, then, to refer the Psalm beyond dispute to no one else but him alone, since its contents fit him alone and no other. At any rate, both the other things and especially what is said in the Psalm, “They divided my garments among themselves, and for my clothing they cast lots,” are shown to have been plainly fulfilled in him.
Ps 22:18 (21:19 LXX) (quotation, high confidence) · John 19:23–24 (allusion, high confidence)
Notes and citation
Summary: The Psalm fits Christ alone, as the dividing of his garments shows.
- The digital text has Latin letters for “Psalm” twice; translated by sense.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.10 (Dindorf 3:661; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-10). (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).
10.8.11Dindorf 3:661
καὶ τὴν κατάπαρσιν δὲ τῶν ἥλων τῶν κατὰ τῶν χειρῶν καὶ ποδῶν ἐπὶ τοῦ σταυ- ῥοῦ προσηλωθέντων αὐτῷ διαρρήδην ἐμφαίνει λέγων “ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου.’ καὶ τὰ λοιπὰ δὲ μόνῳ ἂν ἐφαρ- μόσαι αὐτῷ, ὡς προιὼν ὁ λόγος παραστήσει· ἢ ὁ βουλόμενος ἐφʼ ἕτερον μεταλαβὼν πρόσωπον, ἤτοι βασιλέως ἢ προφήτου ἢ καί τινος τῶν πώποτε παρὰ Ἰουδαίοις θεοφιλῶν, δεικνύτω εἰ οἷός τε εἴη ἐφαρ- μόζειν τὰ ἀναγεγραμμένα.
kai tēn kataparsin de tōn hēlōn tōn kata tōn cheirōn kai podōn epi tou stau- rhou prosēlōthentōn autǭ diarrēdēn emphainei legōn “ōryxan cheiras mou kai podas mou, exērithmēsan panta ta osta mou.’ kai ta loipa de monǭ an ephar- mosai autǭ, hōs proiōn ho logos parastēsei; ē ho boulomenos ephʼ heteron metalabōn prosōpon, ētoi basileōs ē prophētou ē kai tinos tōn pōpote para Ioudaiois theophilōn, deiknytō ei hoios te eiē ephar- mozein ta anagegrammena.
And it expressly shows the driving of the nails through the hands and feet nailed to the cross, saying, “They dug my hands and my feet; they counted all my bones.” And the rest would fit him alone, as the argument will show as it proceeds; or let whoever wishes transfer it to another person, whether a king or a prophet or any of those ever dear to God among the Jews, and show whether he can make what is written fit.
Ps 22:16–17 (21:17-18 LXX) (quotation, high confidence)
Notes and citation
Summary: The piercing of hands and feet foretells the crucifixion; let anyone who applies the Psalm to another show how it fits.
Notes on the original text
- Digital text corrected (OCR error; repeated syllable across a line break): λέ- λέγων → λέγων; κατὰ τόν χειρῶν → κατὰ τῶν χειρῶν.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.11 (Dindorf 3:661; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-11). (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).
10.8.12Dindorf 3:661
τίνι γὰρ τῶν πώποτε κυοφορουμένων ἐπὶ τοσοῦτον παρῆν ἀρετῆς καὶ δυνά- μεως, ὥστε καθεστῶτι λογισμῷ καὶ ἀσυγχύτῳ ψυχῇ νηφαλίῳ τε φρονήματι θεοῦ γνῶσιν ἀναλαβεῖν, καὶ πᾶσαν ἐπὶ τὸν θεὸν ἀναρτῆσαι αὑτοῦ τὴν ἐλπίδα, ὥστʼ ἂν εἰπεῖν ‘‘ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρὸς μητρός μου, ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου. ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας, ἐκ κοιλίας μητρός μου θεός μου εἶ σύ.’
tini gar tōn pōpote kyophoroumenōn epi tosouton parēn aretēs kai dyna- meōs, hōste kathestōti logismǭ kai asynchytǭ psychę̄ nēphaliǭ te phronēmati theou gnōsin analabein, kai pasan epi ton theon anartēsai hautou tēn elpida, hōstʼ an eipein ‘‘hoti sy ei ho ekspasas me ek gastros mētros mou, hē elpis mou apo mastōn tēs mētros mou. epi se eperriphēn ek mētras, ek koilias mētros mou theos mou ei sy.’
For which of all who were ever born had so much virtue and power as to take up the knowledge of God with settled reason, an untroubled soul, and a sober mind, and to hang all his hope on God, so as to say, “For you are the one who drew me out of my mother’s womb, my hope from my mother’s breasts; upon you I was cast from the womb; from my mother’s belly you are my God”?
Ps 22:9–10 (21:10-11 LXX) (quotation, high confidence)
Notes and citation
Summary: No one else from birth had such knowledge of God and hope in him as the Psalm describes.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.12 (Dindorf 3:661; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-12). (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).
10.8.13Dindorf 3:661–662
τίς δὲ τοιοῦτος θεῷ μεμελη- μένος ’ ὄνειδος ἀνθρώπων γέγονε καὶ ἐξουδένημα λαοῦ;” ὑπὸ τίνων δὲ καὶ ποδαπῶν μόσχων καὶ ταύ- ρων χρὴ νοεῖν τὸν τοιόνδε κεκυκλῶσθαι; τί δὲ παθὼν ὁ δηλούμενος ὡσεὶ ὕδωρ ἐξεχύθη;” καὶ πῶς, διε- σκορπισθῇ αὐτοῦ τὰ ὀστᾶ; πῶς δὲ‘ εἰςχοῦν θανάτου κατήχθη, ” καὶ καταχθεὶς εἰς χοῦν θανάτου τὰ τοι- αὐτὰ λαλεῖ ἔτι καὶ ζῇ καὶ φθέγγεται; τίνες δὲ οἱ κύ- νες οἶ κυκλώσαντες αὐτὸν, ἕτεροι ὄντες παρὰ τοὺς προωνομασμένους ταύρους καὶ μόσχους; ποία δὲ συναγωγὴ πονηρευομένων τὰς χεῖρας οὐ μόνον, ἀλλὰ καὶ τοὺς πόδας τοῦ τηλικούτου ὤρυξαν, ἀποδύσαντές τε αὐτὸν τὰ μέν τινα διείλοντο αὐτοῦ τῶν ἐνδυμάτων, τὰ δὲ καὶ κλήρῳ λαχόντες ἔλαβον; τίς δὲ ἡ ῥομφαία καὶ ὁ κύων καὶ ὁ λέων; τίνες δὲ οἶ λεγόμενοι μονοκέρωτες, τὸν δηλούμενον περιέχοντες, πῶς δὲ μετὰ τὴν πρὸς τοσούτους πάλην, μετὰ τὸ εἰς χοῦν θανάτου καταχθῆναι, ἐπαγγέλλεται τὸ ὄνομα τοῦ πατρὸς διηγεῖσθαι, οὐ πᾶσιν, ἀλλὰ μόνοις τοῖς ἑαυτοῦ ἀδελφοῖς; τίνες τε οἶ ἀδελφοὶ, τίς τε ἡ ἐκκλησία, περὶ ἧς φησιν ὁ τὰ τοιαῦτα παθὼν “ ἐν μέσῳ ἐκκλησίας ὑμνήσω σε;” οἷς καὶ ἐπιλέγει “ ὡς ἄρα οὐχ ἕν τὸ Ἰουδαίων ἔθνος, πάντα δὲ τὰ πέρατα τῆς γῆς συναισθήσονται, καὶ ἐπιστραφήσονται πρὸς κύριον, καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν;” καὶ σὺ δὲ παρὰ σαυτῷ βασανίσας ἑκάστην λέξιν τοῦ Ψαλμοῦ θέα εἰ δυνατὸν ἐπὶ τὸν τυχόντα ἀναφέρειν τὰ θεσπιζόμενα.
tis de toioutos theǭ memelē- menos ’ oneidos anthrōpōn gegone kai exoudenēma laou?” hypo tinōn de kai podapōn moschōn kai tau- rōn chrē noein ton toionde kekyklōsthai? ti de pathōn ho dēloumenos hōsei hydōr exechythē?” kai pōs, die- skorpisthę̄ autou ta osta? pōs de‘ eischoun thanatou katēchthē, ” kai katachtheis eis choun thanatou ta toi- auta lalei eti kai zę̄ kai phthengetai? tines de hoi ky- nes oi kyklōsantes auton, heteroi ontes para tous proōnomasmenous taurous kai moschous? poia de synagōgē ponēreuomenōn tas cheiras ou monon, alla kai tous podas tou tēlikoutou ōryxan, apodysantes te auton ta men tina dieilonto autou tōn endymatōn, ta de kai klērǭ lachontes elabon? tis de hē rhomphaia kai ho kyōn kai ho leōn? tines de oi legomenoi monokerōtes, ton dēloumenon periechontes, pōs de meta tēn pros tosoutous palēn, meta to eis choun thanatou katachthēnai, epangelletai to onoma tou patros diēgeisthai, ou pasin, alla monois tois heautou adelphois? tines te oi adelphoi, tis te hē ekklēsia, peri hēs phēsin ho ta toiauta pathōn “ en mesǭ ekklēsias hymnēsō se?” hois kai epilegei “ hōs ara ouch hen to Ioudaiōn ethnos, panta de ta perata tēs gēs synaisthēsontai, kai epistraphēsontai pros kyrion, kai proskynēsousin enōpion autou pasai hai patriai tōn ethnōn?” kai sy de para sautǭ basanisas hekastēn lexin tou Psalmou thea ei dynaton epi ton tychonta anapherein ta thespizomena.
And who, so cared for by God, “became a reproach of men and despised by the people”? By whom, and by what sort of calves and bulls, must such a one be thought to have been surrounded? What did the one indicated suffer that he “was poured out like water”? And how were his bones scattered? How was he “brought down into the dust of death,” and, having been brought into the dust of death, still speaks such words and lives and utters them? Who are the dogs that surrounded him, other than the bulls and calves named before? What gathering of evildoers dug not only the hands but also the feet of so great a one, and, stripping him, divided some of his clothes and took others by lot? What is the sword, the dog, and the lion? Who are those called unicorns that surround the one indicated? And how, after a struggle with so many, after being brought into the dust of death, does he promise to tell his Father’s name, not to all but only to his brothers? Who are the brothers, and what is the assembly of which the one who suffered such things says, “In the midst of the assembly I will sing your praise”? To which he adds that not the Jewish nation alone, but “all the ends of the earth will perceive and turn to the Lord, and all the families of the nations will worship before him.” Examine each phrase of the Psalm yourself, and see whether it is possible to refer what is foretold to just anyone.
Ps 22:6 (21:7 LXX) (quotation, high confidence) · Ps 22:12–22 (21:13-23 LXX) (allusion, high confidence) · Ps 22:27 (21:28 LXX) (quotation, high confidence)
Notes and citation
Summary: A series of questions shows that the Psalm’s sufferings, death, and worldwide sequel fit no ordinary person.
Notes on the original text
- Digital text corrected (OCR accent error): τοὺ πατρὸς → τοῦ πατρὸς; ἀδελφοϊς → ἀδελφοῖς.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.13 (Dindorf 3:661–662; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-13). (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).
10.8.14Dindorf 3:662–663
ἀλλʼ οὐκ ἂν εὕροις ἑτέρῳ τῳ ἐφαρμόττειν αὐτὰ ἢ μόνῳ τῷ σωτῆρι ἡμῶν, ὃς πάντων πιστότατος ἂν εἴη καὶ ἀληθέστατος, εἰς ἑαυτοῦ πρόσωπον ἀνειληφὼς τὴν ἀπὸ τοῦ Ψαλμοῦ φωνὴν, ὡς ἐμαρτύρησαν οἶ εὐαγγελισταί· ὁ Ματθαῖος διʼ ὧν παρεθέμεθα αὐτοῦ λέξεων, ὁ δὲ Μάρκος διʼ ὧν καὶ αὐτὸς ὧδέ πως ἱστορεῖ λέγων “ γενομένης δὲ ὥρας ἕκτης σκότος ἐγένετο ἐφʼ ὅλης τῆς γῆς ἕως ὥρας ἐνάτης. καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰη- σοῦς φωνῇ μεγάλῃ λέγων, ἤλει ἤλει λαμὰ σαβαχθανὶ, ὅ ἐστι μεθερμηνευόμενον, ὁ θεὸς ὁ θεός μου, εἰς τί ἐγκατέλιπές με; καί τινες τῶν ἀκουσάντων ἔλεγον, Ἠλίαν φωνεῖ.”
allʼ ouk an heurois heterǭ tǭ epharmottein auta ē monǭ tǭ sōtēri hēmōn, hos pantōn pistotatos an eiē kai alēthestatos, eis heautou prosōpon aneilēphōs tēn apo tou Psalmou phōnēn, hōs emartyrēsan oi euangelistai; ho Matthaios diʼ hōn parethemetha autou lexeōn, ho de Markos diʼ hōn kai autos hōde pōs historei legōn “ genomenēs de hōras hektēs skotos egeneto ephʼ holēs tēs gēs heōs hōras enatēs. kai tę̄ enatę̄ hōrą eboēsen ho Iē- sous phōnę̄ megalę̄ legōn, ēlei ēlei lama sabachthani, ho esti methermēneuomenon, ho theos ho theos mou, eis ti enkatelipes me? kai tines tōn akousantōn elegon, Ēlian phōnei.”
But you would not find them fitting anyone else but our Savior alone, who would be the most faithful and truthful of all, having taken the words of the Psalm into his own person, as the evangelists testified: Matthew in the words of his we quoted, and Mark in those in which he too relates it thus: “When the sixth hour came, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani, which is translated, My God, my God, why have you forsaken me? And some of those who heard said, He is calling Elijah.”
Mark 15:33–35 (quotation, high confidence) · Ps 22:1 (21:2 LXX) (allusion, high confidence)
Notes and citation
Summary: Only Christ fits the Psalm, and Mark too records him speaking its words from the cross.
Notes on the original text
- Digital text corrected (OCR error): ἴως ὥρας ἐνάτης. καὶ → ἕως ὥρας ἐνάτης. καὶ.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.14 (Dindorf 3:662–663; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-14). (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).
10.8.15Dindorf 3:663
Φέρε δὴ οὖν τούτοις ἀκολούθως ἴδωμεν ὅπως εἰς αὐτὸν ἀνενεχθήσεται τὰ διὰ τοῦ Ψαλμοῦ δηλούμενα. καὶ πρῶτόν γε διαλάβωμεν τὴν φάσκουσαν προγραφὴν “ εἰς τὸ τέλος, ” ἢ κατὰ τὸν Ἀκύλαν τῷ νικοποιῷ, ” ἢ κατὰ τὸν Σύμμαχον‘‘ ἐπινίκιος ὑπὲρ τῆς ἀντιλήψεως. ”
Phere dē oun toutois akolouthōs idōmen hopōs eis auton anenechthēsetai ta dia tou Psalmou dēloumena. kai prōton ge dialabōmen tēn phaskousan prographēn “ eis to telos, ” ē kata ton Akylan tǭ nikopoiǭ, ” ē kata ton Symmachon‘‘ epinikios hyper tēs antilēpseōs. ”
Come, then, let us see in keeping with these how the things shown through the Psalm are to be referred to him. And first let us take up the title, which says “To the end,” or according to Aquila, “To the victor,” or according to Symmachus, “A song of victory concerning the help.”
Notes and citation
Summary: Eusebius begins with the Psalm’s title in its various renderings.
- The Septuagint title reads “To the end, concerning the help at dawn”; Eusebius explains “the help” below.
Cite (SBL): Eusebius, Dem. ev. 10.8.15 (Dindorf 3:663; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-15). (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).
10.8.16Dindorf 3:663
ταῦθʼ ἡμὰς ὑπεισέρχεται, ὅτι τὸ μὲν σωτήριον πάθος, ὡς αἶ λέξεις τῶν εὐαγγελιστῶν παρέστησαν ‘‘σκότους γενομένου ἀπὸ ὥρας ἕκτης ἕως ὥρας ἐνάτης, ” ἀμφὶ τὴν ἐνάτην συνετελέσθη, ὅτε καὶ τὴν φωνὴν ἀφῆκε τὴν μεγάλην τὰ μικρῷ πρόσθεν δεδηλωμένα εἰπὼν, ὥστε ὁμολογεῖσθαι σαφῶς τὸ πάθος αὐτοῦ ἀμφὶ τὴν ἑσπέραν νυκτὸς ἐπελαυνούσης γεγονέναι.
tauthʼ hēmas hypeiserchetai, hoti to men sōtērion pathos, hōs ai lexeis tōn euangelistōn parestēsan ‘‘skotous genomenou apo hōras hektēs heōs hōras enatēs, ” amphi tēn enatēn synetelesthē, hote kai tēn phōnēn aphēke tēn megalēn ta mikrǭ prosthen dedēlōmena eipōn, hōste homologeisthai saphōs to pathos autou amphi tēn hesperan nyktos epelaunousēs gegonenai.
This occurs to us: that the saving passion, as the words of the evangelists showed, “when darkness came from the sixth hour until the ninth,” was completed about the ninth hour, when he also uttered the loud cry, saying what was shown a little before; so that it is clearly agreed that his passion took place toward evening, as night approached.
Matt 27:45–46 (allusion, high confidence)
Notes and citation
Summary: The passion was completed about the ninth hour, toward evening.
Notes on the original text
- Digital text corrected (OCR error): ἴως ὥρας ἐνάτης → ἕως ὥρας ἐνάτης; αὐτοῦ ’ μφὶ τὴν → αὐτοῦ ἀμφὶ τὴν.
Cite (SBL): Eusebius, Dem. ev. 10.8.16 (Dindorf 3:663; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-16). (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).
10.8.17Dindorf 3:663
τὰ δὲ τῆς ἐκ νεκρῶν ἀναστάσεως, ἥτις ἦν ἀντίληψις τοῦ πατρὸς ἀντιλαμβανομένου καὶ εἰς ἑαυτὸν ἐκ τῶν τοῦ θανάτου χωρίων ἐπισπωμένου καὶ λαμβάνοντος αὐτὸν, ἀμφὶ τὴν ἔω γέγονεν, ὡς αὖθις ἀπὸ τῆς τῶν εὐαγγελιστῶν μαρτυρίας παρίσταται.
ta de tēs ek nekrōn anastaseōs, hētis ēn antilēpsis tou patros antilambanomenou kai eis heauton ek tōn tou thanatou chōriōn epispōmenou kai lambanontos auton, amphi tēn eō gegonen, hōs authis apo tēs tōn euangelistōn martyrias paristatai.
But the resurrection from the dead, which was the help of the Father, who helped him and drew him to himself from the regions of death and received him, took place about dawn, as is shown again by the testimony of the evangelists.
Notes and citation
Summary: The resurrection, the Father’s “help,” took place at dawn.
- The title of the Psalm in the Septuagint speaks of “the help at dawn” (ἀντίλημψις ἑωθινή), which Eusebius applies to the resurrection.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.17 (Dindorf 3:663; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-17). (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).
10.8.18Dindorf 3:663
ὁ γοῦν Λουκᾶς φησι “ τῇ δὲ μιᾷ τῶν σαββάτων ἦλθον ὄρθρου βαθέος ἐπὶ τὸ μνημεῖον φέρουσαι ἃ ἡτοίμασαν ἀρώματα, ” δηλονότι αἶ γυναῖκες, καί τινες σὺν αὐταῖς. εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἐκ τοῦ μνημείου. εἰσελθοῦσαι δὲ οὐχ εὗρον τὸ σῶμα, διὰ τὸ ἤδη τὸν σωτῆρα ἡμῶν ἐκ νεκρῶν ἐγηγέρθαι.”
ho goun Loukas phēsi “ tę̄ de mią tōn sabbatōn ēlthon orthrou batheos epi to mnēmeion pherousai ha hētoimasan arōmata, ” dēlonoti ai gynaikes, kai tines syn autais. heuron de ton lithon apokekylismenon ek tou mnēmeiou. eiselthousai de ouch heuron to sōma, dia to ēdē ton sōtēra hēmōn ek nekrōn egēgerthai.”
Luke, at any rate, says, “On the first day of the week, at early dawn, they came to the tomb, bringing the spices they had prepared” (clearly the women), “and some others with them. And they found the stone rolled away from the tomb; and going in, they did not find the body,” because our Savior had already been raised from the dead.
Luke 24:1–3 (quotation, high confidence)
Notes and citation
Summary: Luke records the women coming at early dawn to find the tomb empty.
Cite (SBL): Eusebius, Dem. ev. 10.8.18 (Dindorf 3:663; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-18). (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).
10.8.19Dindorf 3:663–664
τοῦτο δὲ αὐτὸ καὶ ὁ Μάρκος δηλοῖ λέγων καὶ λίαν πρωὶ· τῇ μιᾷ τῶν σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον, ἔτι ἀνατείλαντος τοῦ ἡλίου, καὶ ἔλεγον πρὸς ἑαυτὰς, τίς ἀποκυλίσῃ ἡμῖν τὸν λίθον ἀπὸ τῆς θύρας τοῦ μνημείου; ἦν γὰρ μέγας σφόδρα.” ἔρχονται, καὶ εὑρίσκουσιν αὐτὸν ἀποκεκυλισμένον. ἦν δὲ ἤδη ἐγηγερμένος. ἔχεις καὶ παρὰ τῷ Ἰωάννῃ τὴν αὐτὴν μαρτυρίαν λέγοντι “τῇ δὲ μιᾷ τῶν σαββάτων ἔρχεται Μαρία ἡ Μαγδαληνὴ πρωΐ εἰς τὸ μνημεῖον ἔτι σκοτίας οὔσης, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου.”
touto de auto kai ho Markos dēloi legōn kai lian prōi; tę̄ mią tōn sabbatōn erchontai epi to mnēmeion, eti anateilantos tou hēliou, kai elegon pros heautas, tis apokylisę̄ hēmin ton lithon apo tēs thyras tou mnēmeiou? ēn gar megas sphodra.” erchontai, kai heuriskousin auton apokekylismenon. ēn de ēdē egēgermenos. echeis kai para tǭ Iōannę̄ tēn autēn martyrian legonti “tę̄ de mią tōn sabbatōn erchetai Maria hē Magdalēnē prōï eis to mnēmeion eti skotias ousēs, kai blepei ton lithon ērmenon ek tou mnēmeiou.”
Mark too shows the same, saying, “And very early on the first day of the week they come to the tomb, when the sun had risen, and they said to one another, Who will roll away the stone for us from the door of the tomb? For it was very large.” They come, and find it rolled away; and he had already been raised. You have the same testimony in John too, who says, “On the first day of the week Mary Magdalene comes early to the tomb, while it was still dark, and sees the stone taken away from the tomb.”
Mark 16:2–4 (quotation, high confidence) · John 20:1 (quotation, high confidence)
Notes and citation
Summary: Mark and John likewise place the discovery of the empty tomb at dawn.
- The digital text reads ἔτι ἀνατείλαντος (“still having risen”) for Mark’s ἀνατείλαντος; translated by the Gospel.
Notes on the original text
- Digital text corrected (OCR breathing error; repeated syllables): μνημεῖον, μεῖον, → μνημεῖον,; ἔγηγερμένος → ἐγηγερμένος.
Cite (SBL): Eusebius, Dem. ev. 10.8.19 (Dindorf 3:663–664; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-19). (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).
10.8.20Dindorf 3:664
καὶ ὁ Ματθαῖος δὲ, εἰ καὶ “ὀψὲ σαββάτων εἴρηκεν, ἀλλʼ ἐπιφέρει λέγων “τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθε Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον, καὶ ιδοὺ σεισμὸς ἐγένετο μέγας.
kai ho Matthaios de, ei kai “opse sabbatōn eirēken, allʼ epipherei legōn “tę̄ epiphōskousę̄ eis mian sabbatōn ēlthe Maria hē Magdalēnē kai hē allē Maria theōrēsai ton taphon, kai idou seismos egeneto megas.
And Matthew too, though he said “late on the sabbath,” adds, “as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb, and behold, there was a great earthquake.
Matt 28:1–2 (quotation, high confidence)
Notes and citation
Summary: Matthew also places the visit at the dawn of the first day.
- The quotation continues in the next section.
Notes on the original text
- Digital text corrected (OCR error): Μαγδαηλνὴ → Μαγδαληνὴ; ἐγέγετο → ἐγένετο.
Cite (SBL): Eusebius, Dem. ev. 10.8.20 (Dindorf 3:664; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-20). (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).
10.8.21Dindorf 3:664
ἄγγελος γὰρ κυρίου καταβάς ἐξ οὐρανοῦ προσελθὼν ἀπεκύλισε τὸν λίθον ἀπὸ τῆς θύρας τοῦ μνημείου.” ταῦτα δὲ ἀναγκαίως παρεθέμην εἰς παράστασιν τῆς ἐν τῷ Ψαλμῷ προφητευομένης ἑωθινῆς ἀντιλήψεως.
angelos gar kyriou katabas ex ouranou proselthōn apekylise ton lithon apo tēs thyras tou mnēmeiou.” tauta de anankaiōs parethemēn eis parastasin tēs en tǭ Psalmǭ prophēteuomenēs heōthinēs antilēpseōs.
For an angel of the Lord, coming down from heaven, came and rolled away the stone from the door of the tomb.” I have necessarily set these things out to show the help at dawn prophesied in the Psalm.
Matt 28:2 (quotation, high confidence)
Notes and citation
Summary: The angel rolled away the stone at dawn, showing the “help at dawn” of the Psalm’s title.
Notes on the original text
- Digital text corrected (OCR accent error): προσελθῶν → προσελθὼν.
Cite (SBL): Eusebius, Dem. ev. 10.8.21 (Dindorf 3:664; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-21). (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).
10.8.22Dindorf 3:664
ἐπεὶ γὰρ τὰ περὶ τοῦ πάθους τοῦ σωτῆρος ἡμῶν σημαίνει, οὐ μὴν κατέληξεν ἡ κατʼ αὐτὸν οἰκονομία ἐν τῷ πάθει, τέλος δὲ τοῦ πάθους ἡ ἐκ νεκρῶν ἀνάστασις ἦν καὶ ἡ ἀντίληψις ἡ ἑωθινὴ, εἰκότως ὁ λόγος τῷ παραδόξῳ τέλει τὴν γραφὴν ἀνατίθεται, ὡς τῆς ὑποθέσεως ἁπάσης καὶ τῶν πρὸ τοῦ τέλους παθημάτων τῆς ἐκ νεκρῶν ἀναστάσεως καὶ τῆς ἀντιλήψεως τῆς ἑωθινῆς ἕνεκεν γενομένων.
epei gar ta peri tou pathous tou sōtēros hēmōn sēmainei, ou mēn katelēxen hē katʼ auton oikonomia en tǭ pathei, telos de tou pathous hē ek nekrōn anastasis ēn kai hē antilēpsis hē heōthinē, eikotōs ho logos tǭ paradoxǭ telei tēn graphēn anatithetai, hōs tēs hypotheseōs hapasēs kai tōn pro tou telous pathēmatōn tēs ek nekrōn anastaseōs kai tēs antilēpseōs tēs heōthinēs heneken genomenōn.
For since it signifies the things concerning our Savior’s passion, yet the dispensation concerning him did not end in the passion, but the end of the passion was the resurrection from the dead and the help at dawn, the word fittingly dedicates the writing to the marvellous end, as though the whole subject and the sufferings before the end took place for the sake of the resurrection from the dead and the help at dawn.
Notes and citation
Summary: The title names the resurrection because the whole passion was directed to that end.
Notes on the original text
- Digital text corrected (OCR error): ξατέληξεν → κατέληξεν; ἀναστάεως → ἀναστάσεως.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.22 (Dindorf 3:664; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-22). (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).
10.8.23Dindorf 3:664–665
εἰπὼν γοῦν ὁ σωτὴρ καὶ κύριος ἡμῶν τὸ “ὁ θεὸς ὁ θεός μου πρόσσχες μοι, ἱνατί ἐγκατέλιπές με” καὶ ἑξῆς ἐπαγαγὼν τὸ “ἐγὼ δέ εἰμι σκώληξ, καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουδένημα λαοῦ, ” καὶ ἔτι προσθεὶς τὸ “περιεκύκλωσάν με μόσχοι πολλοὶ, ταῦροι πίονες περιέσχον με, ” καὶ σαφῶς τὸν θάνατον αὑτοῦ προμαρτυρόμενος διὰ τὸ “εἰς χοῦν θανάτου κατήγαγές με, ὅτι ἐκύκλωσάν με κύνες πολλοὶ, συναγωγὴ πονη- ρευομένων περιέσχε με, ὤρυξαν χεῖράς μου καὶ πόδας μου·” καὶ ἔτι τὰ ἀμφὶ τῷ πάθει συμβεβηκότα αὐτῷ σημήνας διὰ τοῦ “ διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.’ ”
eipōn goun ho sōtēr kai kyrios hēmōn to “ho theos ho theos mou prossches moi, hinati enkatelipes me” kai hexēs epagagōn to “egō de eimi skōlēx, kai ouk anthrōpos, oneidos anthrōpōn kai exoudenēma laou, ” kai eti prostheis to “periekyklōsan me moschoi polloi, tauroi piones perieschon me, ” kai saphōs ton thanaton hautou promartyromenos dia to “eis choun thanatou katēgages me, hoti ekyklōsan me kynes polloi, synagōgē ponē- reuomenōn periesche me, ōryxan cheiras mou kai podas mou;” kai eti ta amphi tǭ pathei symbebēkota autǭ sēmēnas dia tou “ diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron.’ ”
At any rate, our Savior and Lord, having said, “O God, my God, attend to me; why have you forsaken me?” and adding next, “But I am a worm and not a man, a reproach of men and despised by the people,” and further adding, “Many calves surrounded me; fat bulls hemmed me in,” and plainly testifying beforehand to his own death by “You brought me down into the dust of death, for many dogs surrounded me, a gathering of evildoers hemmed me in, they dug my hands and my feet,” and signifying further the things that happened to him at the passion by “They divided my garments among themselves, and for my clothing they cast lots,”
Ps 22:1 (21:2 LXX) (quotation, high confidence) · Ps 22:6 (21:7 LXX) (quotation, high confidence) · Ps 22:12 (21:13 LXX) (quotation, high confidence) · Ps 22:15–18 (21:16-19 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ in the Psalm foretells his abandonment, mockery, death, piercing, and the division of his garments.
- The sentence continues in the next section.
Notes on the original text
- Digital text corrected (repeated words; stray punctuation): σαφῶς τὸν σαφῶς τὸν θάνατον → σαφῶς τὸν θάνατον; κατήγαγές; με → κατήγαγές με.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.23 (Dindorf 3:664–665; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-23). (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).
10.8.24Dindorf 3:665
ταῦτα καὶ τὰ τούτοις παραπλήσια προειπὼν οὐκ ἐπὶ τούτοις ἔστη, ἀλλʼ ἐπιλέγει οἶ φοβούμενοι τὸν κύριον, αἰνέσατε αὐτὸν, ὅτι οὐκ ἐξουδένωσεν, οὐδὲ προσώχθισε τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψε τὸ πρόσωπον αὑτοῦ ἀπʼ ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν ἐπήκουσέ μου.
tauta kai ta toutois paraplēsia proeipōn ouk epi toutois estē, allʼ epilegei oi phoboumenoi ton kyrion, ainesate auton, hoti ouk exoudenōsen, oude prosōchthise tę̄ deēsei tou ptōchou, oude apestrepse to prosōpon hautou apʼ emou, kai en tǭ kekragenai me pros auton epēkouse mou.
having foretold these and similar things, did not stop there, but adds, “You who fear the Lord, praise him; for he has not despised nor been offended at the petition of the poor, nor turned his face away from me; and when I cried to him he heard me.”
Ps 22:23–24 (21:24-25 LXX) (quotation, high confidence)
Notes and citation
Summary: After the sufferings, the Psalm turns to praise: God heard the poor one’s cry.
Cite (SBL): Eusebius, Dem. ev. 10.8.24 (Dindorf 3:665; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-24). (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).
10.8.25Dindorf 3:665
πῶς δʼ ἂν ἔλεγεν εἰσηκοῦσθαι, εἰ μὴ πάντως τετυχήκει τῶν εὐχῶν καὶ ὧν ἐν τοῖς πρόσθεν ἐδεδέητο, ὅτε ἔλεγε τὸ “ εἰς χοῦν θανάτου κατήγαγές με. ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου;”
pōs dʼ an elegen eisēkousthai, ei mē pantōs tetychēkei tōn euchōn kai hōn en tois prosthen ededeēto, hote elege to “ eis choun thanatou katēgages me. rhysai apo rhomphaias tēn psychēn mou, kai ek cheiros kynos tēn monogenē mou?”
How could he say he had been heard, unless he had fully obtained his prayers and what he had asked before, when he said, “You brought me down into the dust of death. Rescue my soul from the sword, and my only one from the hand of the dog”?
Ps 22:15 (21:16 LXX) (quotation, high confidence) · Ps 22:20 (21:21 LXX) (quotation, high confidence)
Notes and citation
Summary: Being “heard” means his prayer for rescue from death was granted.
Cite (SBL): Eusebius, Dem. ev. 10.8.25 (Dindorf 3:665; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-25). (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).
10.8.26Dindorf 3:665
ταῦτα γὰρ εὐξάμενος καὶ δεηθεὶς ἐκ τούτων ῥυσθῆναί τε καὶ σωθῆναι, τυχὼν ὧν ηὔξατο ἐπιλέγει “ οὐκ ἐξουδένωσεν οὐδὲ προσώχθισε τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψε τὸ πρόσωπον αὑτοῦ ἀπʼ ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν ἐπήκουσέ μου, ” σαφῶς τὴν μετὰ θάνατον ἀναβίωσιν αὑτοῦ δηλῶν, ἥτις γέγονεν κατὰ τὴν ἑωθινὴν ἀντίληψιν, ἣν ἑξῆς προϊὼν ὁ Ψαλμὸς παρέστησεν εἰπὼν “ σὺ δὲ κύριε μὴ μακρύνῃς τὴν βοήθειάν μου, εἰς τὴν ἀντίληψίν μου πρόσσχες.’ ποίαν δὴ ἀντίληψιν ἀλλʼ ἢ ἣν καὶ ἡ προγραφὴ τοῦ Ψαλμοῦ ᾐνίττετο;
tauta gar euxamenos kai deētheis ek toutōn rhysthēnai te kai sōthēnai, tychōn hōn ēuxato epilegei “ ouk exoudenōsen oude prosōchthise tę̄ deēsei tou ptōchou, oude apestrepse to prosōpon hautou apʼ emou, kai en tǭ kekragenai me pros auton epēkouse mou, ” saphōs tēn meta thanaton anabiōsin hautou dēlōn, hētis gegonen kata tēn heōthinēn antilēpsin, hēn hexēs proïōn ho Psalmos parestēsen eipōn “ sy de kyrie mē makrynę̄s tēn boētheian mou, eis tēn antilēpsin mou prossches.’ poian dē antilēpsin allʼ ē hēn kai hē prographē tou Psalmou ę̄nitteto?
For having prayed these things and asked to be rescued and saved from them, and having obtained what he prayed for, he adds, “He has not despised nor been offended at the petition of the poor, nor turned his face away from me; and when I cried to him he heard me,” plainly showing his return to life after death, which took place at the help at dawn, which the Psalm, going on, presented by saying, “But you, Lord, do not keep your help far off; attend to my support.” What support, but the one the title of the Psalm also hinted at?
Ps 22:24 (21:25 LXX) (quotation, high confidence) · Ps 22:19 (21:20 LXX) (quotation, high confidence)
Notes and citation
Summary: God’s hearing him means the resurrection, the “help at dawn” named in the title.
- “Support” and “help” in the title translate the same Greek word, ἀντίλημψις.
Notes on the original text
- Digital text corrected (stray mark inside a word): προι·ὼν → προϊὼν.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.26 (Dindorf 3:665; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-26). (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).
10.8.27Dindorf 3:665
Ἀλλὰ ταῦτα μὲν ἡμῖν εἰρήσθω εἰς τὴν τοῦ Ψαλμοῦ προγραφήν. εἰς δὲ τὸ “ ἤλει λαμὰ σαβαχθανί, ” εἰρημένον μὲν ὑπὸ τοῦ σωτῆρος ἡμῶν αὐτοῖς Ἐβραϊκοῖς ὀνόμασι περὶ τὸν τοῦ πάθους καιρὸν, κείμενον δὲ καὶ ἐν τῷ Ψαλμῷ, ὅρα μή τις ἔγκειται βαθυτέρα θεωρία παρʼ Ἑβραίοις· ἐλωεὶμ γὰρ ὁ θεὸς ὀνομάζεται.
Alla tauta men hēmin eirēsthō eis tēn tou Psalmou prographēn. eis de to “ ēlei lama sabachthani, ” eirēmenon men hypo tou sōtēros hēmōn autois Ebraïkois onomasi peri ton tou pathous kairon, keimenon de kai en tǭ Psalmǭ, hora mē tis enkeitai bathytera theōria parʼ Hebraiois; elōeim gar ho theos onomazetai.
So much let us say on the title of the Psalm. As for “Eli, lama sabachthani,” said by our Savior in the very Hebrew words at the time of the passion, and found also in the Psalm, see whether some deeper insight does not lie in it among the Hebrews. For God is named Eloeim.
Ps 22:1 (21:2 LXX) (allusion, high confidence)
Notes and citation
Summary: Eusebius turns to the Hebrew words of Christ’s cry and the divine name Elohim.
Cite (SBL): Eusebius, Dem. ev. 10.8.27 (Dindorf 3:665; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-27). (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).
10.8.28Dindorf 3:665–666
καὶ τοῦτο διὰ πάσης σχεδὸν εὕροις ἂν τῆς γραφῆς, ἐπεὶ καὶ κυρίως οὕτω παρὰ τοῖς ἑβδομήκονταἔτι καὶ νῦν τῇ‘Eβραίων ὀνομάζεταιφωνι̣-ι. φέρονταί γε μὴν παρʼ αὐτοῖς ἐπὶ τῆς θείας προση- γορίας καὶ ἕτεραί τινες ἐκφωνήσεις, ὥσπερ οὖν καὶ τὸ Σαδδαί καὶ τὸ Ἰαώκαὶ τὸΗλ καὶ ἄλλα τούτοις παραπλήσια.
kai touto dia pasēs schedon heurois an tēs graphēs, epei kai kyriōs houtō para tois hebdomēkontaeti kai nyn tę̄‘Ebraiōn onomazetaiphōni-i. pherontai ge mēn parʼ autois epi tēs theias prosē- gorias kai heterai tines ekphōnēseis, hōsper oun kai to Saddai kai to Iaōkai toĒl kai alla toutois paraplēsia.
And you would find this throughout almost all of Scripture, since he is properly so named in the Seventy too, still now, in the Hebrew language. There are, however, some other utterances used among them for the divine title as well, such as Saddai, Iao, El, and others like these.
Notes and citation
Summary: Elohim is God’s usual name in Scripture; other Hebrew names include Shaddai, Iao, and El.
- The digital text of this section is damaged; translated by sense. “Iao” is a Greek form of the divine name YHWH.
Cite (SBL): Eusebius, Dem. ev. 10.8.28 (Dindorf 3:665–666; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-28). (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).
10.8.29Dindorf 3:666
ὁ δὴ οὖν μετὰ χεῖρας Vιαλμὸς ἀπὸ τοὐ ἢλ ἤλει ἤλει λαμὰ σαβαχθανί περιέχει, ᾧ κἐ- κέχρηται καὶ ὁ κύριος ἡμῶν, οὐ μὴν ἀπὸ τοὺ ἐλωείμ.
ho dē oun meta cheiras Vialmos apo tou ēl ēlei ēlei lama sabachthani periechei, hǭ ke- kechrētai kai ho kyrios hēmōn, ou mēn apo tou elōeim.
The Psalm in hand, then, contains “Eli, Eli, lama sabachthani” from El, as our Lord also used it, and not from Eloeim.
Ps 22:1 (21:2 LXX) (allusion, high confidence)
Notes and citation
Summary: The Psalm and Christ use “Eli,” from El, not Elohim.
- The digital text has Latin letters and a repeated syllable here; translated by sense.
Cite (SBL): Eusebius, Dem. ev. 10.8.29 (Dindorf 3:666; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-29). (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).
10.8.30Dindorf 3:666
ὁ γοῦν Ἀκύλας διαφορὰν εἰδὼς τῆς παρʼ Ἑβραί- ὄις θεοῦ προσηγορίας ἐκ τῶν ἐλωεὶμ σημαινομένης, τὸ νῦν δηλούμενον ἐν τῷ ἤλει ἤλει οὐκ ἠξίωσεν ὁμοίως τοῖς λοιποῖς ὁ θεὸς ὁ θεός μου μεταβαλὼν εἰπεῖν y ἀλλὰ‘‘ ἰσχυρέ μου ἰσχυρέ μου· τὸ δʼ ἀκρι- ἀκριβὲς ἐστιν ἰσχύς μου ἰσχύς μου.” ὥστε κατὰ τὴν τού- 5*- του διάνοιαν τὸν ἀμνὸν τοῦ θεοῦ τὸν ἡμέτερον σω- fl τἤρᾳ φάσκοντα τὸ ἤλει ἤλει πρὸς τὸν πατέρα λέγειν ^ ἰσχυρέ μου ἰσχυρέ μου, ἱνατί ἐγκατέλιπές ^s.^*
ho goun Akylas diaphoran eidōs tēs parʼ Hebrai- ois theou prosēgorias ek tōn elōeim sēmainomenēs, to nyn dēloumenon en tǭ ēlei ēlei ouk ēxiōsen homoiōs tois loipois ho theos ho theos mou metabalōn eipein y alla‘‘ ischyre mou ischyre mou; to dʼ akri- akribes estin ischys mou ischys mou.” hōste kata tēn tou- 5*- tou dianoian ton amnon tou theou ton hēmeteron sō- fl tērą phaskonta to ēlei ēlei pros ton patera legein ^ ischyre mou ischyre mou, hinati enkatelipes ^s.^*
Aquila, at any rate, knowing the difference of the Hebrew divine title signified by Eloeim, did not see fit, like the others, to render what is now expressed in “Eli, Eli” as “God, my God,” but “My strong one, my strong one”; and the exact sense is “My strength, my strength.” So, according to his understanding, the Lamb of God, our Savior, saying “Eli, Eli” to the Father, says, “My strong one, my strong one, why have you forsaken me?”
Ps 22:1 (21:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Aquila renders “Eli” as “my strong one,” so Christ calls the Father his strength.
- The digital text of the end of this section is badly damaged with stray marks; translated by sense.
Cite (SBL): Eusebius, Dem. ev. 10.8.30 (Dindorf 3:666; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-30). (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).
10.8.31Dindorf 3:666
καὶ τάχα ἐπεὶ ἐγκατέλιπεν αὐτὸν ὁ ἰσχυρὸς αὐτοῦ, τούτου χάριν [ἐσταυρώθη], ὥς φησιν ὁ ἀπόστολος ‘καὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, καὶ ζῇ ἐκ δυνάμεως θεοῦ 5 ὡς μὴ σταυρωθεὶς εἴη ἂν, εἰ μὴ ὁ ἰσχυρὸς αὐ- τοῦ καταλελοίπει αὐτόν.
kai tacha epei enkatelipen auton ho ischyros autou, toutou charin [estaurōthē], hōs phēsin ho apostolos ‘kai gar estaurōthē ex astheneias, kai zę̄ ek dynameōs theou 5 hōs mē staurōtheis eiē an, ei mē ho ischyros au- tou kataleloipei auton.
And perhaps it was because his strong one forsook him that he [was crucified], as the apostle says, “For he was crucified out of weakness, but lives by the power of God,” as though he would not have been crucified if his strong one had not left him.
2 Cor 13:4 (quotation, high confidence)
Notes and citation
Summary: Christ was crucified in weakness because his “strong one” had left him, as Paul says.
- The edition prints “was crucified” (ἐσταυρώθη) in square brackets; it is kept in translation because the sense requires it. The digital text has the numeral 5 for punctuation.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.31 (Dindorf 3:666; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-31). (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).
10.8.32Dindorf 3:666–667
καὶ ὅρα εἰ μὴ ἔπρεπε τὸν ἀμνὸν τοῦ θεοῦ, τὸν ὡς πρόβατον ἐπὶ σφαγὴν ἀχθέντα καὶ ὡς ἀμνὸν ἐναντίον τοῦ κείροντος ἄφω- νον, τὰς οἰκείας δυνάμεις ἀνατιθέναι τῷ θεῷ, καὶ μηδὲν ἴδιον ἔχειν ἡγεῖσθαι ἢ μόνον τὸν πατέρα· διὸ καὶ ἰσχυρὸν τὸν πατέρα αὑτοῦ ἀποκαλεῖ, ὡς καὶ ἐν ἑπτακαιδεκάτῳ wαλμῷ ἰσχὺν ἑαυτοῦ καὶ κραταίωμα καὶ καταφυγὴν τὸν πατέρα ὀνομάζει, λέγων ‘ἀγαπήσω σε, κύριε ἡ ἰσχύς μου, κύριος στερέωμά μου, καὶ καταφυγή μου, καὶ ῥύστης μου.
kai hora ei mē eprepe ton amnon tou theou, ton hōs probaton epi sphagēn achthenta kai hōs amnon enantion tou keirontos aphō- non, tas oikeias dynameis anatithenai tǭ theǭ, kai mēden idion echein hēgeisthai ē monon ton patera; dio kai ischyron ton patera hautou apokalei, hōs kai en heptakaidekatǭ walmǭ ischyn heautou kai krataiōma kai kataphygēn ton patera onomazei, legōn ‘agapēsō se, kyrie hē ischys mou, kyrios stereōma mou, kai kataphygē mou, kai rhystēs mou.
And see whether it was not fitting for the Lamb of God, who was led like a sheep to slaughter and like a lamb dumb before its shearer, to ascribe his own powers to God and to think that he had nothing of his own but the Father alone. That is why he calls his Father strong, as in the seventeenth Psalm too he names the Father his strength and might and refuge, saying, “I will love you, Lord, my strength; the Lord is my firmament and my refuge and my deliverer.
Isa 53:7 (allusion, high confidence) · Ps 18:1–2 (17:2-3 LXX) (quotation, high confidence)
Notes and citation
Summary: It befitted the Lamb to ascribe his strength to the Father, as in Psalm 18.
- The seventeenth Psalm in the Septuagint is Psalm 18 in the English Bible.
Notes on the original text
- Digital text corrected (stray letters): καὶ so καταφυγή → καὶ καταφυγή.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.32 (Dindorf 3:666–667; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-32). (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).
10.8.33Dindorf 3:667
ὁ θεός μου, βοηθός μου, καὶ ἐλπιῶ ἐπʼ αὐτὸν, ὑπερασπιστής μου, καὶ κέρας σωτηρίας μου, καὶ ἀντιλήπτωρ μου.” καταλέλοιπεν οὖν αὐτὸν ὁ ἰσχυρὸς αὐτοῦ, θελήσας αὐτὸν “ μέχρι θανάτου καὶ θανάτου σταυροῦ κατελθεῖν, καὶ τοῦ κόσμου παντὸς λύτρον καὶ ἀντίψυχον ἀποδειχθῆναι, καὶ καθάρσιον γενέσθαι τῆς τῶν εἰς αὐτὸν πιστευσάντων ζωῆς.
ho theos mou, boēthos mou, kai elpiō epʼ auton, hyperaspistēs mou, kai keras sōtērias mou, kai antilēptōr mou.” kataleloipen oun auton ho ischyros autou, thelēsas auton “ mechri thanatou kai thanatou staurou katelthein, kai tou kosmou pantos lytron kai antipsychon apodeichthēnai, kai katharsion genesthai tēs tōn eis auton pisteusantōn zōēs.
My God, my helper, and I will hope in him; my protector, and horn of my salvation, and my supporter.” His strong one, then, left him, wishing him to go down “to death, even death on a cross,” and to be shown the ransom and substitute for the whole world, and to become the cleansing of the life of those who have believed in him.
Ps 18:2 (17:3 LXX) (quotation, high confidence) · Phil 2:8 (quotation, high confidence)
Notes and citation
Summary: The Father left him so that he might die on the cross as ransom and cleansing for the world.
Notes on the original text
- Digital text corrected (OCR error): παταλέλοιπεν → καταλέλοιπεν.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.33 (Dindorf 3:667; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-33). (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).
10.8.34Dindorf 3:667
ὁ δὲ αὐτίκα μάλα συναισθόμενος τῆς ἐνθέου καὶ πατρικῆς βουλῆς, διαγνούς τε εἰ καί τις ἄλλος τὰ αἴτια τοῦ καταλελεῖφθαι αὐτὸν ὑπὸ τοῦ πατρὸς, ἔτι πολὺ πλέον ἐταπείνωσεν ἑαυτὸν, καὶ τὸν ὑπὲρ ἡμῶν θάνατον πολλῇ τῇ προθυμίᾳ περιεβάλετο ‘‘ἐγένετό τε ὁ πανάγιος καὶ εὐλογητὸς ὑπὲρ ἡμῶν κατάρα, καὶ ὁ μὴ γνοὺς ἁμαρτίαν ἁμαρτία, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ.’
ho de autika mala synaisthomenos tēs entheou kai patrikēs boulēs, diagnous te ei kai tis allos ta aitia tou kataleleiphthai auton hypo tou patros, eti poly pleon etapeinōsen heauton, kai ton hyper hēmōn thanaton pollę̄ tę̄ prothymią periebaleto ‘‘egeneto te ho panagios kai eulogētos hyper hēmōn katara, kai ho mē gnous hamartian hamartia, hina hēmeis genōmetha dikaiosynē theou en autǭ.’
And he, at once perceiving the divine counsel of his Father, and understanding, if anyone did, the reasons why he was left by the Father, humbled himself still much more and embraced death for us with great readiness; and the all-holy and blessed one “became a curse for us, and he who knew no sin became sin, so that we might become the righteousness of God in him.”
Phil 2:8 (allusion, high confidence) · Gal 3:13 (quotation, high confidence) · 2 Cor 5:21 (quotation, high confidence)
Notes and citation
Summary: Understanding the Father’s purpose, Christ willingly humbled himself to death, becoming a curse and sin for us.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.34 (Dindorf 3:667; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-34). (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).
10.8.35Dindorf 3:667
καὶ ἔτι πρὸς τούτοις τὰς ἡμετέρας ἁμαρτίας ἀναμαξάμενος ἐσταυρώθη, ὃ ἐχρῆν ἡμᾶς τοὺς πρὶν ἀσεβεῖς παθεῖν, ἀντίψυχον ἡμῶν καὶ ἀντίλυτρον γεγενημένος, ὥστʼ ἂν εὐλόγως εἰπεῖν ἡμᾶς τὸ προφητικὸν ‘αὐτὸς τὰς ἁμαρτίας ἡμῶν φέρει, καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ αὐτὸς ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν, ἵνα τῷ μώλωπι αὐτοῦ ἡμεῖς ἰαθῶμεν. κύριος γὰρ παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν.”
kai eti pros toutois tas hēmeteras hamartias anamaxamenos estaurōthē, ho echrēn hēmas tous prin asebeis pathein, antipsychon hēmōn kai antilytron gegenēmenos, hōstʼ an eulogōs eipein hēmas to prophētikon ‘autos tas hamartias hēmōn pherei, kai peri hēmōn odynatai, kai autos etraumatisthē dia tas hamartias hēmōn, kai memalakistai dia tas anomias hēmōn, hina tǭ mōlōpi autou hēmeis iathōmen. kyrios gar paredōken auton tais hamartiais hēmōn.”
And besides this, having taken our sins upon himself, he was crucified, suffering what we who were formerly impious ought to have suffered, having become our substitute and ransom; so that we may rightly say the prophetic word, “He bears our sins and suffers pain for us; and he was wounded because of our sins and made sick because of our iniquities, so that by his bruise we might be healed. For the Lord handed him over for our sins.”
Isa 53:4–6 (quotation, high confidence)
Notes and citation
Summary: Christ was crucified bearing our sins as our substitute, as Isaiah 53 says.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.35 (Dindorf 3:667; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-35). (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).
10.8.36Dindorf 3:667
διόπερ ὡς παραδοθεὶς ὑπὸ τοῦ πατρὸς καὶ μαλακισθεὶς καὶ τὰς ἀνομίας ἡμῶν ἀνειληφὼς, ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη. συνᾴδει τούτοις καὶ ὁ ἀπόστολος λέγων ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλʼ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν.
dioper hōs paradotheis hypo tou patros kai malakistheis kai tas anomias hēmōn aneilēphōs, hōs probaton epi sphagēn ēchthē. synądei toutois kai ho apostolos legōn hos ge tou idiou huiou ouk epheisato, allʼ hyper hēmōn pantōn paredōken auton.
Therefore, as handed over by the Father, made sick, and having taken up our iniquities, he was led like a sheep to slaughter. The apostle too agrees with these things, saying, “He who did not spare his own Son, but handed him over for us all.”
Isa 53:7 (allusion, high confidence) · Rom 8:32 (quotation, high confidence)
Notes and citation
Summary: Handed over by the Father, Christ went like a sheep to slaughter, as Paul says.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.36 (Dindorf 3:667; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-36). (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).
10.8.37Dindorf 3:667–668
κινῶν δὲ ἡμὰς ἐπὶ ζήτησιν τῆς αἰτίας διʼ ἣν αὐτὸν ὁ πατὴρ κατέλιπε, φάσκει, ἱνατι ἐγκατέλιπες; τὸ δʼ αἴτιον τοῦτο ἦν ἡ τοῦ παντὸς ἀνθρώπων γένους ἀπολύτρωσις, τῷ τιμίῳ αἵματι ἐξαγοραζομένη ἀπὸ τῆς πρὶν χαλεπῆς δουλείας, ἣν τοῖς ἀοράτοις δεσπόταις, δαίμοσιν ἀκαθάρτοις καὶ πονηροῖς ἄρχουσί τε καὶ πνεύμασι, καταδεδούλωντο.
kinōn de hēmas epi zētēsin tēs aitias diʼ hēn auton ho patēr katelipe, phaskei, hinati enkatelipes? to dʼ aition touto ēn hē tou pantos anthrōpōn genous apolytrōsis, tǭ timiǭ haimati exagorazomenē apo tēs prin chalepēs douleias, hēn tois aoratois despotais, daimosin akathartois kai ponērois archousi te kai pneumasi, katadedoulōnto.
Moving us to seek the reason why the Father left him, he says, “Why have you forsaken me?” The reason was the redemption of the whole human race, bought back with the precious blood from the former harsh slavery in which they had been enslaved to invisible masters, unclean demons, and evil rulers and spirits.
Ps 22:1 (21:2 LXX) (quotation, high confidence) · 1 Pet 1:18–19 (allusion, high confidence)
Notes and citation
Summary: The Father forsook him to redeem humanity by his blood from slavery to the demons.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.37 (Dindorf 3:667–668; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-37). (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).
10.8.38Dindorf 3:668
καὶ ἄλλως δὲ καταλέλοιπεν αὐτὸν ὁ πατὴρ εἰς τὸ καὶ αὐτοῦ τοῦ Χριστοῦ τὴν ὑπὲρ ἀνθρώπων διάθεσιν ἀποδειχθῆναι. διὸ μηδενὸς ἔχοντος ἐξουσίαν τῆς αὐτοῦ ψυχῆς ἑκὼν αὐτὸς ὑπὲρ ἀνθρώπων αὐτὴν τέθεικεν, ὥσπερ οὖν διδάσκει λέγων ‘οὐδεὶς αἴρει τὴν ψυχήν μου ἀπʼ ἐμοῦ· ἐξουσίαν ἔχω θεῖναι αὐτὴν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν.”
kai allōs de kataleloipen auton ho patēr eis to kai autou tou Christou tēn hyper anthrōpōn diathesin apodeichthēnai. dio mēdenos echontos exousian tēs autou psychēs hekōn autos hyper anthrōpōn autēn tetheiken, hōsper oun didaskei legōn ‘oudeis airei tēn psychēn mou apʼ emou; exousian echō theinai autēn, kai exousian echō palin labein autēn.”
And in another way too the Father left him, so that Christ’s own love for human beings might be shown. That is why, no one having power over his life, he himself willingly laid it down for human beings, as he teaches, saying, “No one takes my life from me; I have authority to lay it down, and I have authority to take it again.”
John 10:18 (quotation, high confidence)
Notes and citation
Summary: The Father also left him so that Christ’s own love might appear in laying down his life freely.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.8.38 (Dindorf 3:668; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-38). (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).
10.8.39Dindorf 3:668
Ἐξῆς τούτοις φησὶ ‘‘μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. ” ἀνθʼ οὗ ὁ μὲν Ἀκύλας ‘‘μακρὰν ἀπὸ τῆς σωτηρίας μου ῥήματα βρυχήματός μου ἐξέδωκεν, ὁ δὲ Σύμμαχος “ ἀφεστήκασιν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν ὀδυρμῶν μου, καὶ καθʼ ἑτέραν δὲ φερομένην ἑρμηνείαν πέμπτην εἴρηται ‘‘μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν δεήσεων μου.
Exēs toutois phēsi ‘‘makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou. ” anthʼ hou ho men Akylas ‘‘makran apo tēs sōtērias mou rhēmata brychēmatos mou exedōken, ho de Symmachos “ aphestēkasin apo tēs sōtērias mou hoi logoi tōn odyrmōn mou, kai kathʼ heteran de pheromenēn hermēneian pemptēn eirētai ‘‘makran apo tēs sōtērias mou hoi logoi tōn deēseōn mou.
Next to these he says, “Far from my salvation are the words of my transgressions.” In place of this Aquila rendered, “Far from my salvation are the words of my roaring,” and Symmachus, “The words of my laments stand far from my salvation”; and according to another, fifth, translation that is current, it is said, “Far from my salvation are the words of my petitions.”
Ps 22:1 (21:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22:1b in the Septuagint and in Aquila, Symmachus, and the fifth version.
- The “fifth” translation is the Quinta, one of the anonymous Greek versions in Origen’s Hexapla.
Cite (SBL): Eusebius, Dem. ev. 10.8.39 (Dindorf 3:668; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-39). (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).
10.8.40Dindorf 3:668
ὅρα δὴ οὖν ὅτι κατʼ οὐδετέραν τούτων τὸ τῶν παραπτωμάτων μου εἴρηται, ὡς συμβαίνειν ποτὲ σφάλματι γραφικῷ τοιαύτας τινὰς ἐναλλαγὰς φέρεσθαι. ἐκ δὲ τῆς τῶν πλειόνων ἑρμηνείας καταληπτέον, εἰ μὴ ἄρα τις κἀνταῦθα τὰ ἡμέτερα παραπτώματα ἐξοικειούμενον ταῦτα αὐτὸν εἰρηκέναι φήσειε.
hora dē oun hoti katʼ oudeteran toutōn to tōn paraptōmatōn mou eirētai, hōs symbainein pote sphalmati graphikǭ toiautas tinas enallagas pheresthai. ek de tēs tōn pleionōn hermēneias katalēpteon, ei mē ara tis kantautha ta hēmetera paraptōmata exoikeioumenon tauta auton eirēkenai phēseie.
Note, then, that in none of these is “of my transgressions” said, as such changes sometimes come about through a scribal error. One must understand it from the rendering of the majority, unless someone should say that here too he said these words making our transgressions his own.
Notes and citation
Summary: The other versions lack “transgressions,” so it may be a copyist’s error, or Christ speaks of our sins as his own.
Topics: Scripture and canon
Cite (SBL): Eusebius, Dem. ev. 10.8.40 (Dindorf 3:668; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-40). (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).
10.8.41Dindorf 3:668–669
Τούτοις ἑξῆς ἐπιλέγει “ ὁ θεός μου κεκράξομαι ἡμέρας, καὶ οὐκ εἰσακούσῃ, καὶ νυκτὸς, καὶ οὐκ εἰς ἄνοιαν ἐμοί.” ἀνθʼ οὗ πάλιν ὁ Σύμμαχος “ ὁ θεός μου ” φησὶ “βοήσω ἡμέρας, καὶ οὐκ εἰσακούσῃ, καὶ νυκτὸς, καὶ οὐκ ἔστι σιγή.” θαυμάζει δὴ οὖν ἐν τούτοις τὸν πατέρα ὡς μὴ εἰσακούοντα αὐτοῦ, ξένον τι τούτου καὶ παρὰ τὸ σύνηθες θεωρῶν· ὁ δὲ ἐφύλαττεν αὐτῷ τὴν ἀκοὴν εἰς τὸν ἐπιτήδειον τοῦ εἰσακουσθῆναι καιρόν.
Toutois hexēs epilegei “ ho theos mou kekraxomai hēmeras, kai ouk eisakousę̄, kai nyktos, kai ouk eis anoian emoi.” anthʼ hou palin ho Symmachos “ ho theos mou ” phēsi “boēsō hēmeras, kai ouk eisakousę̄, kai nyktos, kai ouk esti sigē.” thaumazei dē oun en toutois ton patera hōs mē eisakouonta autou, xenon ti toutou kai para to synēthes theōrōn; ho de ephylatten autǭ tēn akoēn eis ton epitēdeion tou eisakousthēnai kairon.
Next to these he adds, “My God, I will cry by day, and you will not hear; and by night, and it is not folly for me.” In place of this Symmachus again says, “My God, I will call out by day, and you will not hear; and by night, and there is no silence.” In these words, then, he marvels at the Father as not hearing him, regarding this as something strange and unusual; but the Father was keeping his hearing for him for the fitting time of being heard.
Ps 22:2 (21:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ marvels that the Father does not hear, but the Father reserved his hearing for the right time.
Notes on the original text
- Digital text corrected (OCR doubling of a word): παράζενόν ξένον τι → ξένον τι.
Cite (SBL): Eusebius, Dem. ev. 10.8.41 (Dindorf 3:668–669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-41). (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).
10.8.42Dindorf 3:669
οὗτος δὲ ἦν ὁ τῆς ἀντιλήψεως τῆς ἑωθινῆς καὶ ὁ τῆς ἐκ νεκρῶν ἀναστάσεως, καθʼ ὃν, εἰ καί τινι ἄλλῳ, καὶ αὐτῷ δικαίως ἂν ἐλέχθη “ ἐν καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας.”
houtos de ēn ho tēs antilēpseōs tēs heōthinēs kai ho tēs ek nekrōn anastaseōs, kathʼ hon, ei kai tini allǭ, kai autǭ dikaiōs an elechthē “ en kairǭ dektǭ epēkousa sou, kai en hēmerą sōtērias eboēthēsa soi. idou nyn kairos euprosdektos, idou nyn hēmera sōtērias.”
This was the time of the help at dawn and of the resurrection from the dead, at which, if to anyone, it could justly be said to him too, “In an acceptable time I heard you, and in a day of salvation I helped you. Behold, now is the acceptable time; behold, now is the day of salvation.”
Isa 49:8 (quotation, high confidence) · 2 Cor 6:2 (quotation, high confidence)
Notes and citation
Summary: The right time was the dawn of the resurrection, the acceptable time and day of salvation.
Cite (SBL): Eusebius, Dem. ev. 10.8.42 (Dindorf 3:669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-42). (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).
10.8.43Dindorf 3:669
λέγοιτο δʼ ἂν ταῦτα καὶ ἑτέρως ὑπὸ τοῦ σωτῆρος ἡμῶν, ὡς εἰωθότος μὲν ἀεὶ καὶ πάντοτε εἰσακούεσθαι ὑπὸ τοῦ πατρὸς, νῦν δὲ πιστεύοντος εἰσακουσθήσεσθαι, ὡς εἰ σαφέστερον ἔλεγε, μὴ οἷόν τε ἐστὶν, ὦ πάτερ, ἐμὲ τὸν σὸν μονογενῆ καὶ ἀγαπητὸν υἱὸν μὴ εἰσακούε- σθαι, βοῶντα καὶ κεκραγότα πρὸς σὲ τὸν ἐμαυτοῦ πατέρα; διδάσκει γοῦν αὐτὸ τοῦτο ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ ἐπὶ τοῦ Λαζάρου, ὁπηνίκα εἰπὼν ‘ἄρατε τὸν λίθον ἀπὸ τοῦ μνημείου, ἐπῆρε τοὺς ὀφθαλμοὺς ἑαυτοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε, πάτερ εὐχαριστῶ σοι ὅτι ἤκουσάς μου. ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις.”
legoito dʼ an tauta kai heterōs hypo tou sōtēros hēmōn, hōs eiōthotos men aei kai pantote eisakouesthai hypo tou patros, nyn de pisteuontos eisakousthēsesthai, hōs ei saphesteron elege, mē hoion te estin, ō pater, eme ton son monogenē kai agapēton huion mē eisakoue- sthai, boōnta kai kekragota pros se ton emautou patera? didaskei goun auto touto en tǭ kata Iōannēn euangeliǭ epi tou Lazarou, hopēnika eipōn ‘arate ton lithon apo tou mnēmeiou, epēre tous ophthalmous heautou eis ton ouranon, kai eipe, pater eucharistō soi hoti ēkousas mou. egō de ę̄dein hoti pantote mou akoueis.”
These words might also be said by our Savior in another way, as one who is always and at all times accustomed to be heard by the Father, and now trusts that he will be heard; as if he said more clearly, Is it possible, Father, that I, your only-begotten and beloved Son, should not be heard, when I call and cry to you, my own Father? He teaches this very thing in the Gospel according to John in the case of Lazarus, when, having said, “Take away the stone from the tomb,” he lifted his eyes to heaven and said, “Father, I thank you that you heard me. I knew that you always hear me.”
John 11:39 (allusion, high confidence) · John 11:41–42 (quotation, high confidence)
Notes and citation
Summary: Alternatively, Christ, always heard by the Father, trusts he will be heard now, as at Lazarus’s tomb.
Topics: Prayer
Cite (SBL): Eusebius, Dem. ev. 10.8.43 (Dindorf 3:669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-43). (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).
10.8.44Dindorf 3:669
εἰ τοίνυν πάντοτε αὐτοῦ ἀκούει, οὐκ ἀμφιβάλλων, ἀλλʼ ἀκριβῶς ἐπιστάμενος ὅτι καὶ νῦν αὐτοῦ εἰσακούσεται, ὡς ἀδυνάτου ὄντος τοῦ μὴ εἰσακούεσθαι αὐτὸν, ἐρωτηματικῶς φησιν ὁ θεός μου κεκράξομαι ἡμέρας, καὶ οὐκ εἰσακούσῃ;’ ὑποστιζόντων ἡμῶν ἐν τῷ “ οὐκ εἰσακούσῃ” καὶ τὸ ἐναντίον ὑπονοούντων τῷ πύσματι.
ei toinyn pantote autou akouei, ouk amphiballōn, allʼ akribōs epistamenos hoti kai nyn autou eisakousetai, hōs adynatou ontos tou mē eisakouesthai auton, erōtēmatikōs phēsin ho theos mou kekraxomai hēmeras, kai ouk eisakousę̄?’ hypostizontōn hēmōn en tǭ “ ouk eisakousę̄” kai to enantion hyponoountōn tǭ pysmati.
If, then, he always hears him, not doubting but knowing exactly that he will hear him now too, as it is impossible that he should not be heard, he says as a question, “My God, I will cry by day, and will you not hear?”, we putting a question mark after “will you not hear” and understanding the opposite by the question.
Ps 22:2 (21:3 LXX) (quotation, high confidence)
Notes and citation
Summary: The words should be read as a question expecting the answer that God will hear.
Cite (SBL): Eusebius, Dem. ev. 10.8.44 (Dindorf 3:669; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-6-1/#p-10-8-44). (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).