Demonstration of the Gospel 2.3.149–3.2.31

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 70 passages

Greek text: Dindorf, Eusebii Opera 3 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 3 (Leipzig: Teubner, 1867), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: W. J. Ferrar, The Proof of the Gospel (1920).

preface 2, chapter 3

2.3.149Dindorf 3:128

καϊ μετά βραχέα έπιλέγει 'καϊ εοται το υπόλειμμα τού Ιακώβ έν τοις £0νεβιν, έν μέσω λαών πολλών, ως δρόσος παρά κυρίου πίπτουΟα, και ως άρνες έπʼ αγρωοτιν, ὅπως μὴ συναχθῇ μηδείς, μηδε ύποστη έν υιοΐς άνθρώπωνʼ kai eotai to υπόλειμμα Ἰακώβ έν τοις εδνεσιν, έν μέσω λαών πολλών, ως λέων έν τοις κτήνεΟι τού δρυμού, και ως σκύμνος έν ποιμνί- οις προβάτωνʼ ον τρόπον όταν διέλθη και διαστεί- λας άρπάση, καϊ μη τ\ ό έζαιρούμενος. ύψωθήσεται h xeir oou έπί τους θλίβοντας οε, καϊ πάντες οΐ έχδροί Οου έξολοθρευθήσονται.”

kaï meta brachea epilegei 'kaï eotai to ypoleimma tou Iakōb en tois £0nebin, en mesō laōn pollōn, ōs drosos para kyriou piptouOa, kai ōs arnes epʼ agrōotin, hopōs mē synachthę̄ mēdeis, mēde ypostē en uioïs anthrōpōnʼ kai eotai to ypoleimma Iakōb en tois ednesin, en mesō laōn pollōn, ōs leōn en tois ktēneOi tou drymou, kai ōs skymnos en poimni- ois probatōnʼ on tropon otan dielthē kai diastei- las arpasē, kaï mē t\ o ezairoumenos. ypsōthēsetai h xeir oou epi tous thlibontas oe, kaï pantes oï echdroi Oou exolothreuthēsontai.”

And a little later he adds: “And the remnant of Jacob shall be among the nations, in the midst of many peoples, like dew falling from the Lord, and like lambs on the grass, that no one may be gathered or resist among the sons of men. And the remnant of Jacob shall be among the nations, in the midst of many peoples, like a lion among the beasts of the forest, and like a young lion among flocks of sheep, as when he passes through and, singling out, seizes, and there is none to deliver. Your hand shall be lifted up against those who afflict you, and all your enemies shall be utterly destroyed.”

Textual problem in this passage: see the notes.

Mic 5:7–9 (5:6-Mic LXX) (quotation, high confidence)

Notes and citation

Summary: The remnant of Jacob will be among the nations like dew and like a lion.

Mic 5:7–9 (5:6–8 LXX), LXX wording. The digital text is badly corrupted; translated by the sense of Micah.

Cite (SBL): Eusebius, Dem. ev. 2.3.149 (Dindorf 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-149). (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).

2.3.150Dindorf 3:128

Τούτων ούδʼ άν τι γένοιτο λευκότερον, κατά το αυτό και την γένεΟιν την έν Βηθλεεμ τού σωτή- ρος άναφωνούντων, καϊ την προ αιώνος ούσίωοιν αυτού, καϊ τον της παρθένου τοκετόν, καϊ τών απο- στολών και μαθητών αυτού την κλήοιν, και το κή- rugma to kaq olhs ths οικουμένης περί τού Χριστού διʼ αυτών κατηγγελμένον.

Toutōn oudʼ an ti genoito leukoteron, kata to auto kai tēn geneOin tēn en Bēthleem tou sōtē- ros anaphōnountōn, kaï tēn pro aiōnos ousiōoin autou, kaï ton tēs parthenou toketon, kaï tōn apo- stolōn kai mathētōn autou tēn klēoin, kai to kē- rugma to kaq olhs ths oikoumenēs peri tou Christou diʼ autōn katēngelmenon.

Nothing could be plainer than these words, which proclaim at once the birth of the Savior in Bethlehem, his existence before the ages, the virgin’s giving birth, the calling of his apostles and disciples, and the preaching about Christ proclaimed through them throughout the whole world.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Micah’s prophecy foretells Christ’s birth in Bethlehem, pre-existence, virgin birth, and the apostles’ preaching.

The digital text is corrupted (unaccented, partly in Latin letters); the sense is clear. οὐσίωσις (“existence”) before the ages is Eusebius’s term for the Son’s pre-existent being.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.150 (Dindorf 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-150). (abbreviation not yet checked)

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2.3.151Dindorf 3:128

τού γαρ δηλουμένου άρχοντος, ου τάς έζόδους ο λόγος έξ ημερών αιώνος είναι δηλοΐ, έκ της Βηθλεεμ προελευσομένου, καϊ της τούτον άποτικτούσης αγίας παρθένου τεξομένης, ου πάντας φησί τους έκ περιτομής, άλλά μόνους τους έπιλοίπους άνασωθήσεσθαι, ους και λεΐμμα γενή- Οεσδαι τού 'ίακώβ, καϊ δίκην δρόσου έπι πάντα δο- θήσεσθαι τα “ἔθνη. “ εοται γάρ (φησίν) το υπόλειμμα τού Ιακώβ έν τοϊς ἔθνεσιν, ὡς δρόσος παρά κυρίου πίπτουσα και ως άρνες έπʼ αγρωοτιν.”

tou gar dēloumenou archontos, ou tas ezodous o logos ex ēmerōn aiōnos einai dēloï, ek tēs Bēthleem proeleusomenou, kaï tēs touton apotiktousēs agias parthenou texomenēs, ou pantas phēsi tous ek peritomēs, alla monous tous epiloipous anasōthēsesthai, ous kai leïmma genē- Oesdai tou 'iakōb, kaï dikēn drosou epi panta do- thēsesthai ta “ethnē. “ eotai gar (phēsin) to ypoleimma tou Iakōb en toïs ethnesin, hōs drosos para kyriou piptousa kai ōs arnes epʼ agrōotin.”

For when the ruler indicated, whose goings forth the passage shows to be from the days of eternity, comes forth from Bethlehem, and the holy virgin who bears him gives birth, he says that not all those of the circumcision, but only the rest, will be saved; and that they will become a remnant of Jacob and will be given like dew to all the nations. “For the remnant of Jacob,” he says, “shall be among the nations like dew falling from the Lord and like lambs on the grass.”

Textual problem in this passage: see the notes.

Mic 5:2–3 (5:1-Mic LXX) (allusion, high confidence) · Mic 5:7 (5:6 LXX) (quotation, high confidence)

Notes and citation

Summary: At Christ’s birth only the remnant of Israel is saved, to become like dew to the nations.

Mic 5:2–3, 7 (5:1–2, 6 LXX). The digital text is corrupted; translated by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.151 (Dindorf 3:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-151). (abbreviation not yet checked)

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2.3.152Dindorf 3:128–129

άνθʼ οὗ “καὶ ὡς ψεκάδες ἐπὶ πόαν” ὁ Ἀκύλας, ὁ δὲ Θεοδοτίων καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον ἐκδεδώκασιν. καὶ πάλιν ἀντὶ τοῦ “ὅπως μὴ συναχθῇ μηδεὶς μηδὲ ὑποστῇ ἐν υἱοῖς ἀνθρώπων, μηδὲ προσκόψῃ υἱὸς ἀνθρώπου” φησὶν ὁ Θεοδοτίων “ὃς οὐ μενεῖ ἄνθρωπον, καὶ οὐκ ἐλπίσει ἐπὶ υἱὸν ἀνθρώπου” καὶ ὁ Ἀκύλας “ὃς οὐχ ὑπομενεῖ ἄνδρα καὶ οὐ περὶ υἱοὺς ἀνθρώπων.”

anthʼ hou “kai hōs psekades epi poan” ho Akylas, ho de Theodotiōn kai hōsei niphetos epi chorton ekdedōkasin. kai palin anti tou “hopōs mē synachthę̄ mēdeis mēde hypostę̄ en huiois anthrōpōn, mēde proskopsę̄ huios anthrōpou” phēsin ho Theodotiōn “hos ou menei anthrōpon, kai ouk elpisei epi huion anthrōpou” kai ho Akylas “hos ouch hypomenei andra kai ou peri huious anthrōpōn.”

Instead of this, Aquila has “and like drops on grass,” and Theodotion “and like snow on grass.” And again, instead of “that no one may be gathered or resist among the sons of men, nor a son of man stumble,” Theodotion says, “who will not wait for man and will not hope in a son of man,” and Aquila, “who will not await a man and not [hope] in sons of men.”

Mic 5:7 (5:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Aquila and Theodotion’s renderings of Micah 5:7 are compared.

Mic 5:7 (5:6 LXX), with the renderings of Aquila and Theodotion.

Cite (SBL): Eusebius, Dem. ev. 2.3.152 (Dindorf 3:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-152). (abbreviation not yet checked)

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2.3.153Dindorf 3:129

διʼ ὧν πᾶσα τῶν ἀποστόλων τοῦ σωτῆρος ἡμῶν ἐλπὶς οὔτε εἰς ἄνθρωπον, ἀλλʼ εἰς τὸν σωτῆρα καὶ κύριον αὐτῶν, οὗτος δὲ ἦν ὁ τοῦ θεοῦ

diʼ hōn pasa tōn apostolōn tou sōtēros hēmōn elpis oute eis anthrōpon, allʼ eis ton sōtēra kai kyrion autōn, houtos de ēn ho tou theou

By these renderings the whole hope of our Savior’s apostles was not in a man, but in their Savior and Lord, and he was the [Word] of God …

Notes and citation

Summary: The apostles hoped not in man but in their Lord, the Word of God.

The section breaks off in the digital text after “the … of God”; the missing words are marked “…”. “Word” is supplied by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.153 (Dindorf 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-153). (abbreviation not yet checked)

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2.3.154Dindorf 3:129

οἷς ἐξῆς ἐπιλέγει καὶ ἔσται τὸ ὑπόλειμμα Ἰακὼβ ἐν τοῖς ἔθνεσιν ἐν μέσῳ λαῶν πολλῶν, ὡς λέων ἐν τοῖς κτήνεσι τοῦ δρυμοῦ καὶ ὡς σκύμνος ἐν ποιμνίοις προβάτων· ὃν τρόπον ὅταν διέλθῃ, καὶ διαστείλας ἁρπάσῃ, καὶ μὴ ᾖ ὁ ἐξαιρούμενος.” διʼ ὧν οἶμαι δηλοῦσθαι τὸ θαρσαλέον καὶ ἀκατάπληκτον τοῦ ἀποστολικοῦ κηρύγματος.

hois exēs epilegei kai estai to hypoleimma Iakōb en tois ethnesin en mesǭ laōn pollōn, hōs leōn en tois ktēnesi tou drymou kai hōs skymnos en poimniois probatōn; hon tropon hotan dielthę̄, kai diasteilas harpasę̄, kai mē ę̄ ho exairoumenos.” diʼ hōn oimai dēlousthai to tharsaleon kai akataplēkton tou apostolikou kērygmatos.

To this he adds next: “And the remnant of Jacob shall be among the nations, in the midst of many peoples, like a lion among the beasts of the forest and like a young lion among flocks of sheep, as when he passes through and, singling out, seizes, and there is none to deliver.” By this, I think, the boldness and fearlessness of the apostolic preaching is indicated.

Mic 5:8 (5:7 LXX) (quotation, high confidence)

Notes and citation

Summary: The remnant as a lion signifies the boldness of the apostolic preaching.

Mic 5:8 (5:7 LXX).

Cite (SBL): Eusebius, Dem. ev. 2.3.154 (Dindorf 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-154). (abbreviation not yet checked)

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2.3.155Dindorf 3:129

δίκην γοῦν λέοντος καὶ σκύμνου ἐν τῷ δρυμῷ τῶν ἐθνῶν καὶ ἐν ταῖς τῶν ἀνθρωπίνων προβάτων ἀγέλαις εἰσβαλόντες, καὶ διαστείλαντες τοὺς ἀξίους ἀπὸ τῶν ἀναξίων, ὑπηγάγοντο τῶ Χριστοῦ λόγῳ· πρὸς ὃν ἐξῆς ἀναφωνεῖται τὰ ἀπʼ αὐτοῦ “ὑψωθήσεται ἡ χείρ σου ἐπὶ τοὺς θλίβοντάς σε, καὶ πάντες οἱ ἐχθροί σου ἐξολοθρευθήσονται.” ὃ καὶ αὐτὸ πάρεστιν ὀφθαλμοῖς παραλαμβάνειν. μυρίων γὰρ ὅσων τὸν Χριστοῦ λόγον θλιψάντων καὶ εἰσέτι νῦν πολεμούντων, ὑπερήρθη καὶ κρείττων πάντων γέγονεν.

dikēn goun leontos kai skymnou en tǭ drymǭ tōn ethnōn kai en tais tōn anthrōpinōn probatōn agelais eisbalontes, kai diasteilantes tous axious apo tōn anaxiōn, hypēgagonto tō Christou logǭ; pros hon exēs anaphōneitai ta apʼ autou “hypsōthēsetai hē cheir sou epi tous thlibontas se, kai pantes hoi echthroi sou exolothreuthēsontai.” ho kai auto parestin ophthalmois paralambanein. myriōn gar hosōn ton Christou logon thlipsantōn kai eiseti nyn polemountōn, hyperērthē kai kreittōn pantōn gegonen.

Like a lion and a young lion, then, falling upon the forest of the nations and the flocks of human sheep, and separating the worthy from the unworthy, they brought them under the word of Christ; to whom next is addressed what follows: “Your hand shall be lifted up against those who afflict you, and all your enemies shall be utterly destroyed.” This too one can see with one’s eyes. For though countless people have afflicted the word of Christ and still now make war on it, it has been exalted and has become stronger than all.

Mic 5:9 (5:8 LXX) (quotation, high confidence)

Notes and citation

Summary: The apostles won the nations for Christ, whose word has triumphed over all its enemies.

Mic 5:9 (5:8 LXX).

Notes on the original text

Digital text corrected (OCR τ for π; word split and misread in the digital text): ὑψώθης ἔται → ὑψωθήσεται; τάρεστιν → πάρεστιν.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 2.3.155 (Dindorf 3:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-155). (abbreviation not yet checked)

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2.3.156Dindorf 3:129–130

ἀλλὰ καὶ ὑψώθη ἡ χεὶρ τοῦ Χριστοῦ κατὰ πάντων τῶν θλιψάντων αὐτὸν, οἵ τε ἐχθροὶ αὐτοῦ πάντες οἶ κατὰ χρόνους ἐπανιστάμενοι αὐτοῦ τῇ ἐκκλησίᾳ ἐξολοθρευθήσεσθαι λέγονται. νβ΄, Ἀπὸ τοῦ Σοφονίου.

alla kai hypsōthē hē cheir tou Christou kata pantōn tōn thlipsantōn auton, hoi te echthroi autou pantes oi kata chronous epanistamenoi autou tę̄ ekklēsią exolothreuthēsesthai legontai. nb΄, Apo tou Sophoniou.

Moreover, the hand of Christ has been lifted up against all who afflicted him, and all his enemies who from time to time rise up against his church are said to be utterly destroyed. 52. From Zephaniah.

Notes and citation

Summary: Christ’s hand prevails over all who persecute his church; next heading: Zephaniah.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 2.3.156 (Dindorf 3:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-156). (abbreviation not yet checked)

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2.3.157Dindorf 3:130

“Ὅτι τότε μεταστρέψω ἐπὶ λαοὺς εἰς ὄνομα κυρίου, τοῦ δουλεύειν αὐτῷ ὑπὸ ζυγὸν ἕνα. ἐκ περάτων ποταμῶν Αἰθιοπίας προσδέξομαι τοὺς ἱκετεύοντάς με. υἱοὶ τῶν διεσπαρμένων οἴσουσι θυσίας μοι. ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐ μὴ καταισχυνθῇς ἐκ πάντων τῶν ἐπιτηδευμάτων σου, ὧν ἠσέβησας εἰς ἐμὲ ὅτι τότε περιελῶ ἀπὸ σοῦ τὰ φαυλίσματα τῆς ὕβρεως σου, καὶ οὐκ ἔτι οὐ μὴ προστεθῇς τοῦ μεγαλαυχῆσαι ἐπὶ τὸ ὄρος τὸ ἅγιόν μου, καὶ ὑπολείψομαι ἐν σοὶ λαὸν πρᾶον καὶ ταπεινόν.

“Hoti tote metastrepsō epi laous eis onoma kyriou, tou douleuein autǭ hypo zygon hena. ek peratōn potamōn Aithiopias prosdexomai tous hiketeuontas me. huioi tōn diesparmenōn oisousi thysias moi. en tę̄ hēmerą ekeinę̄ ou mē kataischynthę̄s ek pantōn tōn epitēdeumatōn sou, hōn ēsebēsas eis eme hoti tote perielō apo sou ta phaulismata tēs hybreōs sou, kai ouk eti ou mē prostethę̄s tou megalauchēsai epi to oros to hagion mou, kai hypoleipsomai en soi laon praon kai tapeinon.

“For then I will turn to the peoples [a tongue] for the name of the Lord, to serve him under one yoke. From the ends of the rivers of Ethiopia I will receive those who supplicate me; the sons of the dispersed shall bring me sacrifices. In that day you shall not be put to shame for all your practices by which you acted impiously against me; for then I will take away from you the contemptible things of your insolence, and you shall no longer boast upon my holy mountain; and I will leave in you a meek and humble people.

Zeph 3:9–12 (quotation, high confidence)

Notes and citation

Summary: Zephaniah foretells one worship for the peoples and a meek, humble remnant.

Zeph 3:9–12, LXX wording. “A tongue” (γλῶσσαν) has dropped out of the digital text (cf. 2.2.9).

Notes on the original text

Digital text corrected (OCR ι for ε; OCR μ for γ; leaked line number): ὑπὸ ζυγὸν ἴνα. → ὑπὸ ζυγὸν ἕνα.; εἰς ἐμὲ 5 ὅτι → εἰς ἐμὲ ὅτι; μεμαλαυχῆσαι → μεγαλαυχῆσαι.

Cite (SBL): Eusebius, Dem. ev. 2.3.157 (Dindorf 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-157). (abbreviation not yet checked)

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2.3.158Dindorf 3:130

καὶ εὐλαβηθήσονται ἐν τῷ ὀνόματι κυρίου οἶ κατάλοιποι τοῦ Ἰσραὴλ, καὶ οὐ ποιήσουσιν ἀδικίαν, καὶ οὐ λαλήσουσι μάταια. καὶ οὐ μὴ εὑρεθῇ ἐν στόματι αὐτῶν γλῶσσα δολία, διότι αὐτοὶ νεμήσονται καὶ κοιτασθήσονται, καὶ οὐκ ἔσται ὁ ἐκφοβῶν αὐτούς.

kai eulabēthēsontai en tǭ onomati kyriou oi kataloipoi tou Israēl, kai ou poiēsousin adikian, kai ou lalēsousi mataia. kai ou mē heurethę̄ en stomati autōn glōssa dolia, dioti autoi nemēsontai kai koitasthēsontai, kai ouk estai ho ekphobōn autous.

And the remnant of Israel shall reverence the name of the Lord, and they shall do no injustice and speak no vain things, and a deceitful tongue shall not be found in their mouth; for they shall feed and lie down, and there shall be none to make them afraid.”

Zeph 3:12–13 (quotation, high confidence)

Notes and citation

Summary: The remnant of Israel will be righteous and secure.

Zeph 3:12–13, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.158 (Dindorf 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-158). (abbreviation not yet checked)

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2.3.159Dindorf 3:130

Καὶ ἐν τούτοις ὑπολείψεσθαι ἑαυτῶ λαὸν πραὺν καὶ ταπεινὸν ὁ κύριος ἐπήγγελται, οὐκ ἄλλον δηλῶν ἢ τὸν ἐκ περιτομῆς εἰς τὸν Χριστὸν αὐτοῦ πεπιστευκότα. καὶ πάλιν τοὺς καταλοίπους τοῦ Ἰσραὴλ μόνους σωθήσεσθαι μετὰ τῆς τῶν λοιπῶν ἐθνῶν κλήσεως, ἣν ἐν τοῖς πρώτοις τῆς προφητείας ἐσήμαινεν. νγ΄, Ἀπὸ τοῦ Ζαχαρίου.

Kai en toutois hypoleipsesthai heautō laon praun kai tapeinon ho kyrios epēngeltai, ouk allon dēlōn ē ton ek peritomēs eis ton Christon autou pepisteukota. kai palin tous kataloipous tou Israēl monous sōthēsesthai meta tēs tōn loipōn ethnōn klēseōs, hēn en tois prōtois tēs prophēteias esēmainen. ng΄, Apo tou Zachariou.

Here too the Lord promises to leave for himself a meek and humble people, meaning none other than those of the circumcision who have believed in his Christ; and again, that only the remnant of Israel will be saved, together with the calling of the other nations, which he indicated at the beginning of the prophecy. 53. From Zechariah.

Notes and citation

Summary: The meek remnant are Jewish believers in Christ; next heading: Zechariah.

Cite (SBL): Eusebius, Dem. ev. 2.3.159 (Dindorf 3:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-159). (abbreviation not yet checked)

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2.3.160Dindorf 3:130–131

“Ἰδοὺ ἡμέρα ἔρχεται ἐν σοὶ, καὶ τὰ σκῦλά σου ἐν σοί. καὶ ἐπισυνάξω πάντα τὰ ἔθνη ἐπὶ Ἰερουσαλὴμ εἰς πόλεμον, καὶ ἁλώσεται ἡ πόλις, καὶ διαρπαγήσονται οἰκίαι, καὶ αἶ γυναῖκες μολυνθήσονται, καὶ ἐξελεύσεται τὸ ἥμισυ τῆς πόλεως ἐν αἰχμαλωσίᾳ, οἶ δὲ κατάλοιποι τοῦ λαοῦ μου οὐ μὴ ἐξολοθρευθήσονται ἐκ τῆς πόλεως.”

“Idou hēmera erchetai en soi, kai ta skyla sou en soi. kai episynaxō panta ta ethnē epi Ierousalēm eis polemon, kai halōsetai hē polis, kai diarpagēsontai oikiai, kai ai gynaikes molynthēsontai, kai exeleusetai to hēmisy tēs poleōs en aichmalōsią, oi de kataloipoi tou laou mou ou mē exolothreuthēsontai ek tēs poleōs.”

“Behold, a day comes, and your spoils shall be divided in you. And I will gather all the nations against Jerusalem to war, and the city shall be taken, and the houses plundered, and the women defiled; and half of the city shall go out into captivity, but the remnant of my people shall not be utterly destroyed from the city.”

Zech 14:1–2 (quotation, high confidence)

Notes and citation

Summary: Zechariah foretells the capture of Jerusalem, with a remnant spared.

Zech 14:1–2, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.160 (Dindorf 3:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-160). (abbreviation not yet checked)

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2.3.161Dindorf 3:131

Συνᾴδει καὶ ταῦτα τοῖς προτεθειμένοις ἐπὶ τῷ ὀλέθρῳ τοῦ παντὸς Ἰουδαίων ἔθνους μετελθόντι αὐτοὺς μετὰ τὴν τοῦ Χριστοῦ παρουσίαν πεπληρωμένα. μετὰ οὖν τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον ταῦτα ὁ Ζαχαρίας προφητεύει, θεσπίζων τὴν ὑπὸ Ῥωμαίων γενησομένην ὑστάτην πολιορκίαν τοῦ λαοῦ, ἐφʼ ᾗ τοῦ παντὸς ἔθνους Ἰουδαίων ὑποχειρίου τοῖς πολεμίοις γενησομένου μόνους φησὶ τοὺς καταλοίπους τοῦ λαοῦ σωθήσεσθαι, ἄντικρυς αὐτοὺς τοὺς ἀποστόλους τοῦ σωτῆρος ἡμῶν δηλῶν. νδ΄. Ἀπὸ τοῦ Ἱερεμίου.

Synądei kai tauta tois protetheimenois epi tǭ olethrǭ tou pantos Ioudaiōn ethnous metelthonti autous meta tēn tou Christou parousian peplērōmena. meta oun tēn apo Babylōnos epanodon tauta ho Zacharias prophēteuei, thespizōn tēn hypo Rhōmaiōn genēsomenēn hystatēn poliorkian tou laou, ephʼ hę̄ tou pantos ethnous Ioudaiōn hypocheiriou tois polemiois genēsomenou monous phēsi tous kataloipous tou laou sōthēsesthai, antikrys autous tous apostolous tou sōtēros hēmōn dēlōn. nd΄. Apo tou Hieremiou.

This too agrees with what was set out before, fulfilled in the destruction of the whole Jewish nation which overtook them after the coming of Christ. Zechariah prophesies these things after the return from Babylon, foretelling the last siege of the people, which would happen under the Romans; at it, when the whole Jewish nation would fall into the hands of their enemies, he says only the remnant of the people will be saved, plainly meaning the apostles of our Savior themselves. 54. From Jeremiah.

Notes and citation

Summary: Zechariah, writing after the exile, foretold the Roman siege; the spared remnant are the apostles; next heading: Jeremiah.

Cite (SBL): Eusebius, Dem. ev. 2.3.161 (Dindorf 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-161). (abbreviation not yet checked)

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2.3.162Dindorf 3:131

“Ἐπιστράφητε υἱοὶ ἀφεστηκότες, λέγει κύριος, διότι ἐγὼ κατακυριεύσω ὑμῶν, καὶ λήψομαι ὑμᾶς ἕνα ἐκ πόλεως καὶ δύο ἐκ πατριᾶς. καὶ εἰσάξω ὑμᾶς εἰς Σιὼν, καὶ δώσω ὑμῖν ποιμένας κατὰ καρδίαν μου, καὶ ποιμανοῦσιν ὑμᾶς, ποιμαίνοντες μετʼ ἐπιστήμης· καὶ ἔσται, ἐὰν πληθυνθῆτε καὶ αὐξηθῆτε, λέγει κύριος, ἐν ταῖς ἡμέραις ἐκείναις οὐκ ἐροῦσιν ἔτι, κιβωτὸς διαθήκης κυρίου Ἰσραὴλ οὐκ ἀναβήσεται ἐπὶ καρδίαν, οὐδὲ ὀνομασθήσεται, καὶ οὐ ποιηθήσεται ἔτι.”

“Epistraphēte huioi aphestēkotes, legei kyrios, dioti egō katakyrieusō hymōn, kai lēpsomai hymas hena ek poleōs kai dyo ek patrias. kai eisaxō hymas eis Siōn, kai dōsō hymin poimenas kata kardian mou, kai poimanousin hymas, poimainontes metʼ epistēmēs; kai estai, ean plēthynthēte kai auxēthēte, legei kyrios, en tais hēmerais ekeinais ouk erousin eti, kibōtos diathēkēs kyriou Israēl ouk anabēsetai epi kardian, oude onomasthēsetai, kai ou poiēthēsetai eti.”

“Return, you rebellious sons, says the Lord, for I will be lord over you, and I will take you, one from a city and two from a family, and I will bring you into Zion; and I will give you shepherds after my heart, and they shall shepherd you with knowledge. And it shall be, when you are multiplied and increased, says the Lord, in those days they shall no longer say, The ark of the covenant of the Lord of Israel; it shall not come to mind, nor be named, nor be made any more.”

Jer 3:14–16 (quotation, high confidence)

Notes and citation

Summary: Jeremiah foretells a few gathered to Zion, new shepherds, and the end of the ark of the covenant.

Jer 3:14–16, LXX wording.

Notes on the original text

Digital text corrected (OCR ι for ε): ὑμᾶς ἴνα ἐκ πόλεως → ὑμᾶς ἕνα ἐκ πόλεως.

Cite (SBL): Eusebius, Dem. ev. 2.3.162 (Dindorf 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-162). (abbreviation not yet checked)

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2.3.163Dindorf 3:131–132

Ὁμοῦ καὶ ἐν τούτοις τὴν ἐπιστροφὴν τοῦ Ἰσραὴλ τὴν ἐν τῇ παρουσίᾳ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ γενησομένην θεσπίζει, καθʼ ἣν ἔνα ἐκ πόλεως καὶ δύο ἐκ πατριὰς, καὶ σφόδρα ὀλιγοστοὺς καὶ ἀριθμῷ βραχεῖς ἐκλεξάμενος ποιμένας τῶν εἰς αὐτὸν πεπιστευκότων ἐθνῶν, καὶ αὐξηθέντων ἐπὶ τῆς γῆς ἐν τῇ διʼ αὐτῶν ἐσομένῃ κλήσει τῶν ἐθνῶν.

Homou kai en toutois tēn epistrophēn tou Israēl tēn en tę̄ parousią tou sōtēros hēmōn Iēsou Christou genēsomenēn thespizei, kathʼ hēn ena ek poleōs kai dyo ek patrias, kai sphodra oligostous kai arithmǭ bracheis eklexamenos poimenas tōn eis auton pepisteukotōn ethnōn, kai auxēthentōn epi tēs gēs en tę̄ diʼ autōn esomenę̄ klēsei tōn ethnōn.

Here too he prophesies at once the turning of Israel that would take place at the coming of our Savior Jesus Christ, in which, choosing one from a city and two from a family, very few indeed and small in number, [he made them] shepherds of the nations that believed in him and increased on the earth in the calling of the nations that would come through them.

Jer 3:14–15 (allusion, high confidence)

Notes and citation

Summary: The few chosen from Israel became shepherds of the believing nations.

The sentence lacks a main verb; “he made them” is supplied by sense.

Notes on the original text

Digital text corrected (syllables repeated in the digital text): ὁ λίγʼ ὀλιγοστοὺς → ὀλιγοστοὺς.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 2.3.163 (Dindorf 3:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-163). (abbreviation not yet checked)

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2.3.164Dindorf 3:132

οὐκέτι, φησὶν, ἐροῦσιν, κιβωτὸς διαθήκης κυρίου. οὐκέτι γὰρ ἐπὶ τὰς Μώσεως ἀναδραμοῦνται σωματικωτέρας θρησκείας, ἅτε καινῆς διαθήκης αὐτοῖς παραδοθησομένης. νε΄. Ἀπὸ τοῦ αὐτοῦ.

ouketi, phēsin, erousin, kibōtos diathēkēs kyriou. ouketi gar epi tas Mōseōs anadramountai sōmatikōteras thrēskeias, hate kainēs diathēkēs autois paradothēsomenēs. ne΄. Apo tou autou.

No longer, he says, will they say, “The ark of the covenant of the Lord.” For they will no longer run back to the more bodily worship of Moses, since a new covenant will have been handed down to them. 55. From the same.

Jer 3:16 (quotation, high confidence)

Notes and citation

Summary: The ark will be forgotten because a new covenant replaces Mosaic worship; next heading: Jeremiah 5.

Jer 3:16.

Cite (SBL): Eusebius, Dem. ev. 2.3.164 (Dindorf 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-164). (abbreviation not yet checked)

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2.3.165Dindorf 3:132

“Ἐπλήθυναν ἀσεβείας αὐτῶν, ἴσχυσαν ταῖς ἀποστροφαῖς αὐτῶν. ποίᾳ τούτων ἵλεως ἔσομαί σοι; υἱοί σου ἐγκατέλιπόν με, καὶ ὤμνυον ἐν τοῖς οὐκ οὖσι θεοῖς, καὶ ἐχόρτασα αὐτοὺς, καὶ ἐμοιχῶντο, καὶ ἐν οἴκοις πορνῶν κατελύοσαν. ἵπποι ἐγενήθησαν, ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον ἐχρεμέτιζον. μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; λέγει κύριος, ἢ ἐν ἔθνει τῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου; ἀνάβητε ἐπὶ τοὺς προμαζῶνας αὐτῆς, καὶ κατασφάξατε, συντέλειαν δὲ μὴ ποιήσητε· ὑπολείπεσθε τὰ ὑποστηρίγματα αὐτῆς, ὅτι τοῦ κυρίου εἰσίν.”

“Eplēthynan asebeias autōn, ischysan tais apostrophais autōn. poią toutōn hileōs esomai soi? huioi sou enkatelipon me, kai ōmnyon en tois ouk ousi theois, kai echortasa autous, kai emoichōnto, kai en oikois pornōn katelyosan. hippoi egenēthēsan, hekastos epi tēn gynaika tou plēsion echremetizon. mē epi toutois ouk episkepsomai? legei kyrios, ē en ethnei tǭ toioutǭ ouk ekdikēsei hē psychē mou? anabēte epi tous promazōnas autēs, kai katasphaxate, synteleian de mē poiēsēte; hypoleipesthe ta hypostērigmata autēs, hoti tou kyriou eisin.”

“They multiplied their impieties, they grew strong in their turnings away. For which of these shall I be merciful to you? Your sons have forsaken me and sworn by those who are no gods; and I fed them to the full, and they committed adultery and lodged in the houses of harlots. They became horses, each neighing after his neighbor’s wife. Shall I not punish for these things, says the Lord, or shall not my soul take vengeance on such a nation? Go up upon her ramparts and slaughter, but do not make a full end; leave her supports, for they are the Lord’s.”

Jer 5:6–10 (quotation, high confidence)

Notes and citation

Summary: Jeremiah condemns Israel’s idolatry and adultery and foretells punishment, sparing the Lord’s “supports.”

Jer 5:6–10, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.165 (Dindorf 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-165). (abbreviation not yet checked)

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2.3.166Dindorf 3:132

Καὶ ἐν τούτοις ὁμοῦ κατηγορία τοῦ παντὸς ἔθνους αὐτῶν καὶ ἡ μετελθοῦσα αὐτοὺς πολιορκία δηλοῦται, καὶ πάλιν τὸ κατάλειμμα, ὅπερ στήριγμα αὐτῆς ὀνομάζει τοῦ κυρίου τυγχάνον. τοῦτο δὲ ἦν τὸ διὰ τῆς εἰς τὸν Χριστὸν τοῦ θεοῦ πίστεως δυναμωθὲν καὶ στερρωθὲν, ὡς μηδὲ τὰ ὅμοια ὑπομεῖναι, οἶς τὸ πᾶν ἔθνος αὐτῶν ἐπεπόνθει. νς΄. Ἀπὸ τοῦ Ἰεζεκιήλ.

Kai en toutois homou katēgoria tou pantos ethnous autōn kai hē metelthousa autous poliorkia dēloutai, kai palin to kataleimma, hoper stērigma autēs onomazei tou kyriou tynchanon. touto de ēn to dia tēs eis ton Christon tou theou pisteōs dynamōthen kai sterrōthen, hōs mēde ta homoia hypomeinai, ois to pan ethnos autōn epeponthei. ns΄. Apo tou Iezekiēl.

Here too are shown at once the accusation of their whole nation and the siege that overtook them, and again the remnant, which he calls her support, as belonging to the Lord. This was the remnant made strong and firm through faith in the Christ of God, so as not to suffer the same things that their whole nation had suffered. 56. From Ezekiel.

Jer 5:10 (allusion, high confidence)

Notes and citation

Summary: The “supports” spared are the believing remnant; next heading: Ezekiel.

Cite (SBL): Eusebius, Dem. ev. 2.3.166 (Dindorf 3:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-166). (abbreviation not yet checked)

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2.3.167Dindorf 3:132–133

“Καὶ πεσοῦνται τραυματίαι ἐν μέσῳ καὶ ἐπιγνώσεσθε ὅτι ἐγὼ κύριος, ἐν τῷ γενέσθαι ἐξ ὑμῶν ἀνασωζομένους ἐκ ῥομφαίας ἐν τοῖς ἔθνεσι, καὶ ἐν τῷ διασκορπισμῷ ὑμῶν ἐν ταῖς χώραις, καὶ μνησθήσονταί μου οἶ ἀνασωζόμενοι ἐξ ὑμῶν ἐν τοῖς ἔθνεσιν, οὑ ᾐχμαλωτεύθησαν ἐκεῖ.”

“Kai pesountai traumatiai en mesǭ kai epignōsesthe hoti egō kyrios, en tǭ genesthai ex hymōn anasōzomenous ek rhomphaias en tois ethnesi, kai en tǭ diaskorpismǭ hymōn en tais chōrais, kai mnēsthēsontai mou oi anasōzomenoi ex hymōn en tois ethnesin, hou ę̄chmalōteuthēsan ekei.”

“And the slain shall fall in your midst, and you shall know that I am the Lord, when there are among you those who escape the sword among the nations, and in your dispersion in the countries; and those of you who escape shall remember me among the nations where they were taken captive.”

Ezek 6:7–9 (quotation, high confidence)

Notes and citation

Summary: Ezekiel foretells that survivors among the nations will remember God.

Ezek 6:7–9, LXX wording.

Notes on the original text

Digital text corrected (stray margin letter in the digital text): ἐν μέσῳ c καὶ → ἐν μέσῳ καὶ.

Cite (SBL): Eusebius, Dem. ev. 2.3.167 (Dindorf 3:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-167). (abbreviation not yet checked)

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2.3.168Dindorf 3:133

Δοκεῖ μοι κἀνταῦθα συνᾴδειν τοῖς ἀπὸ τῶν λοιπῶν προφητειῶν. τοὺς γὰρ ἀνασωζομένους τίνας ἂν εἴποις ἢ τὸ ἐν ἑτέροις ὠνομασμένον ὑπόλειμμα, καὶ τὴν σταγόνα καὶ τὴν δρόσον τοῦ λαοῦ ἐκείνου; διʼ ὧν ἐδηλοῦτο ἡ τῶν ἀποστόλων τοῦ σωτῆρος ἡμῶν σύστασις. οὗτοι γοῦν ἀνασωθέντες ἐκ τῆς τοῦ παντὸς αὐτῶν ἔθνους καὶ ἐν τῷ διασκορπισμῷ αὐτῶν ἐμνήσθησαν τοῦ θεοῦ, ὡς ὁμολογεῖσθαι περὶ αὐτῶν εἰρῆσθαι τὰ ἀναγεγραμμένα. νζ΄. Ἀπο τοῦ αὐτοῦ.

Dokei moi kantautha synądein tois apo tōn loipōn prophēteiōn. tous gar anasōzomenous tinas an eipois ē to en heterois ōnomasmenon hypoleimma, kai tēn stagona kai tēn droson tou laou ekeinou? diʼ hōn edēlouto hē tōn apostolōn tou sōtēros hēmōn systasis. houtoi goun anasōthentes ek tēs tou pantos autōn ethnous kai en tǭ diaskorpismǭ autōn emnēsthēsan tou theou, hōs homologeisthai peri autōn eirēsthai ta anagegrammena. nz΄. Apo tou autou.

It seems to me that this too agrees with the other prophecies. For whom would you call those who escape but what elsewhere was named the remnant, and the drop and the dew of that people? By these the establishment of our Savior’s apostles was indicated. They, at any rate, escaping from [the destruction] of their whole nation, remembered God even in their dispersion, so that it is agreed that what is written was said about them. 57. From the same.

Notes and citation

Summary: Ezekiel’s survivors are the apostolic remnant; next heading: Ezekiel 11.

A noun (“destruction”) seems lost after τοῦ παντὸς αὐτῶν ἔθνους.

Cite (SBL): Eusebius, Dem. ev. 2.3.168 (Dindorf 3:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-168). (abbreviation not yet checked)

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2.3.169Dindorf 3:133

“Τάδε λέγει Ἀδωναῒ κύριος, ὅτι αὐτοὺς εἰς τὰ ἔθνη, καὶ διασκορπιῶ αὐτοὺς εἰς πάντα τὰ ἔθνη, καὶ διασκορπιῶ αὐτοὺς εἰς πᾶσαν τὴν γῆν, καὶ ἔσομαι αὐτοῖς εἰς ἁγίασμα μικρὸν ἐν ταῖς χώραις οὗ ἂν εἰσέλθωσιν ἐκεῖ.”

“Tade legei Adōnaï kyrios, hoti autous eis ta ethnē, kai diaskorpiō autous eis panta ta ethnē, kai diaskorpiō autous eis pasan tēn gēn, kai esomai autois eis hagiasma mikron en tais chōrais hou an eiselthōsin ekei.”

“Thus says Adonai the Lord: [I will cast them far off] among the nations, and I will scatter them among all the nations, and I will scatter them over all the earth; and I will be to them a little sanctuary in the countries where they enter.”

Ezek 11:16 (quotation, high confidence)

Notes and citation

Summary: God will scatter Israel but be a little sanctuary for them.

Ezek 11:16, LXX wording. The verb after ὅτι has dropped out of the digital text and is supplied in brackets.

Cite (SBL): Eusebius, Dem. ev. 2.3.169 (Dindorf 3:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-169). (abbreviation not yet checked)

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2.3.170Dindorf 3:133

Καὶ ἐνταῦθα ἑτέρῳ ὀνόματι τοὺς αὐτοὺς κέκληκεν, ἁγίασμα μικρὸν εἰπὼν τοὺς ἐξ αὐτῶν ἀνασωθησομένους καὶ ὑπολειφθησομένους·. νη΄. Ἀπὸ τοῦ αὐτοῦ.

Kai entautha heterǭ onomati tous autous keklēken, hagiasma mikron eipōn tous ex autōn anasōthēsomenous kai hypoleiphthēsomenous;. nē΄. Apo tou autou.

Here too he has called the same people by another name, calling those of them who would escape and be left “a little sanctuary.” 58. From the same.

Notes and citation

Summary: The “little sanctuary” is another name for the remnant; next heading: Ezekiel 12.

Cite (SBL): Eusebius, Dem. ev. 2.3.170 (Dindorf 3:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-170). (abbreviation not yet checked)

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2.3.171Dindorf 3:133–134

“Καὶ πάντας τοὺς ἀντιλαμβανομένους αὐτῶν διασπερῶ εἰς πάντα ἄνεμον, καὶ ῥομφαίαν ἐκχεῶ ὀπίσω αὐτῶν, καὶ ἐπιγνώσονται ὅτι ἐγὼ κύριος, ἐν τῷ διασκορπίσαι με ἐν τοῖς ἔθνεσιν, καὶ διασπερῶ αυτούς έν ταΐς χώραιςʼ καϊ ύπολείφομαι έξ αυτών άνδρας έν άριθμώ έκ ρομφαίας, καϊ έκ λιμού, καϊ έκ θανάτου, όπως έκδιηγήβωνται πάΰας τάς ανομίας αυτών έν tois eqnebin ou άν είΰέλθωΰιν έκεΐʼ και γνώβονται ότι έγώ κύριος.”

“Kai pantas tous antilambanomenous autōn diasperō eis panta anemon, kai rhomphaian ekcheō opisō autōn, kai epignōsontai hoti egō kyrios, en tǭ diaskorpisai me en tois ethnesin, kai diasperō autous en taïs chōraisʼ kaï ypoleiphomai ex autōn andras en arithmō ek romphaias, kaï ek limou, kaï ek thanatou, opōs ekdiēgēbōntai paÿas tas anomias autōn en tois eqnebin ou an eiÿelthōÿin ekeïʼ kai gnōbontai oti egō kyrios.”

“And all who help them I will scatter to every wind, and I will draw out a sword after them; and they shall know that I am the Lord, when I disperse them among the nations and scatter them in the countries. And I will leave of them men few in number from the sword and from famine and from death, that they may recount all their iniquities among the nations where they enter; and they shall know that I am the Lord.”

Textual problem in this passage: see the notes.

Ezek 12:14–16 (quotation, high confidence)

Notes and citation

Summary: God will scatter Israel but leave a few to confess their sins among the nations.

Ezek 12:14–16, LXX wording. From the middle of this section to 2.3.175 the digital text is corrupted (unaccented Greek mixed with Latin letters); translated by sense.

Cite (SBL): Eusebius, Dem. ev. 2.3.171 (Dindorf 3:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-171). (abbreviation not yet checked)

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2.3.172Dindorf 3:134

'ΕπΙ τχι τού παντός λαού διαΰπορα και νύν ύπολείψεσθαι έαυτώ ολίγους άριδμώ φηβιν, ούδʼ άλλους δηλών τών προειρημένων. νθʼ. Ἀπό τού αυτού. “Τάδε λέγει 'Λδωναϊ κύριοςʼ έάν καϊ τάς τέΰ- ίο σαρας έκδικήσεις μου τάς πονηράς, ρομφαίαν καϊ λιμον και θηρία πονηρά καϊ θάνατον, έξαποβτελώ έπϊ Ιερουσαλήμ, τού έξολοθρεύβαι έξ αυτής άνθρω- πον καϊ κτήνος, καϊ Ιδού ύπολελειμμένοι έν αυτή ο[ άναβεβωβμένοι.”

'EpI tchi tou pantos laou diaÿpora kai nyn ypoleipsesthai eautō oligous aridmō phēbin, oudʼ allous dēlōn tōn proeirēmenōn. nthʼ. Apo tou autou. “Tade legei 'Ldōnaï kyriosʼ ean kaï tas teÿ- io saras ekdikēseis mou tas ponēras, romphaian kaï limon kai thēria ponēra kaï thanaton, exapobtelō epï Ierousalēm, tou exolothreubai ex autēs anthrō- pon kaï ktēnos, kaï Idou ypoleleimmenoi en autē o[ anabebōbmenoi.”

At the dispersion of the whole people he says here too that he will leave for himself a few in number, meaning none other than those spoken of before. 59. From the same. “Thus says Adonai the Lord: Even if I send my four evil punishments upon Jerusalem, sword and famine and evil beasts and death, to destroy from it man and beast, behold, there shall be left in it those who have escaped.”

Textual problem in this passage: see the notes.

Ezek 14:21–22 (quotation, high confidence)

Notes and citation

Summary: Even after four judgments, some will escape; next heading: Ezekiel 14.

Ezek 14:21–22, LXX wording. The digital text is corrupted; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 2.3.172 (Dindorf 3:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-172). (abbreviation not yet checked)

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2.3.173Dindorf 3:134

Ουδέν αν και ταύτα διαφέροι τών προειρη- μένων. ξʼ. Ἀπό τοῦ αυτού.

Ouden an kai tauta diapheroi tōn proeirē- menōn. xʼ. Apo tou autou.

This too would not differ from what was said before. 60. From the same.

Notes and citation

Summary: The same meaning; next heading: Ezekiel 20.

Cite (SBL): Eusebius, Dem. ev. 2.3.173 (Dindorf 3:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-173). (abbreviation not yet checked)

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2.3.174Dindorf 3:134

“Ούτως κρινώ υμάς, λέγει κύριος, καϊ διάξω υμάς ύπο την φάβδον μου, καϊ είβάξω υμάς έν άρι- δμώ της διαθήκης μου, και έκλέξω έξ υμών τους άφεΟτηκότας καϊ τους άβεβεΐς, διότι έκ της παροι- κίας αυτών έξάξω αυτούς, καϊ εις την γήν τούʼίβραήλ ουκ είοελεύΰονται.”

“Outōs krinō ymas, legei kyrios, kaï diaxō ymas ypo tēn phabdon mou, kaï eibaxō ymas en ari- dmō tēs diathēkēs mou, kai eklexō ex ymōn tous apheOtēkotas kaï tous abebeïs, dioti ek tēs paroi- kias autōn exaxō autous, kaï eis tēn gēn touʼibraēl ouk eioeleuÿontai.”

“So I will judge you, says the Lord, and I will make you pass under my rod, and I will bring you in by number into my covenant, and I will pick out from you the rebels and the ungodly; for I will bring them out of their sojourning, but they shall not enter the land of Israel.”

Textual problem in this passage: see the notes.

Ezek 20:36–38 (quotation, high confidence)

Notes and citation

Summary: God will bring a numbered few into his covenant and purge the rebels.

Ezek 20:36–38, LXX wording. The digital text is corrupted; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 2.3.174 (Dindorf 3:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-174). (abbreviation not yet checked)

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2.3.175Dindorf 3:134–135

Σαφώς και έν τούτοις άριθμώ βραχείς ύπο 25 την ράβδον τού θεού γενήβεοδαι, έπι tw tous loi- πούς τού Ισραήλ άποπεΰειΰθαι τών έπαγγελιών, μαρ- τύρεται. αλλά γάρ άποδείξας οτι μή ως ετυχεν άδια- κρίτως πᾶσιν ἁπλῶς τοῖς ἀπὸ τοῦ Ἰουδαίων ἔθνους φαύλοις τε καὶ ἀσεβέσι καὶ τοῖς μὴ τοιούτοις τἀς τῶν ἀγαθῶν ἐπαγγελίας οἱ θεῖοι λόγοι προεθέσπιζον, σπανίοις δὲ αὐτῶν καὶ ἀριθμῷ ληπτοῖς, ἤτοι τοῖς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν ἐξ αὐτῶν πεπιστευκόσιν, ἢ τοῖς πρὸ τῆς παρουσίας αὐτοῦ δεδικαιωμένοις, αὐτάρκως ἡγοῦμαι δεδηλωκέναι ὅτι μὴ ἀδιακρίτως εἰς ἅπαντας Ἰουδαίους τὰ τῶν θείων ἐπαγγελιῶν ἐπληροῦτο, καὶ ὅτι μὴ μᾶλλον αὐτοῖς ἢ τοῖς ἐξ ἐθνῶν τὸν Χριστὸν τοῦ θεοῦ παραδεξαμένοις τὰ τόν προφητῶν ἐφαρμόττει λόγια. τίς δὲ ἦν ἡ τῶν θείων ἐπαγγελιῶν διάνοια κατὰ καιρὸν τὸν προσήκοντα παραστήσω.

Saphōs kai en toutois arithmō bracheis ypo 25 tēn rabdon tou theou genēbeodai, epi tw tous loi- pous tou Israēl apopeÿeiÿthai tōn epangeliōn, mar- tyretai. alla gar apodeixas oti mē ōs etychen adia- kritōs pasin haplōs tois apo tou Ioudaiōn ethnous phaulois te kai asebesi kai tois mē toioutois tas tōn agathōn epangelias hoi theioi logoi proethespizon, spaniois de autōn kai arithmǭ lēptois, ētoi tois eis ton sōtēra kai kyrion hēmōn ex autōn pepisteukosin, ē tois pro tēs parousias autou dedikaiōmenois, autarkōs hēgoumai dedēlōkenai hoti mē adiakritōs eis hapantas Ioudaious ta tōn theiōn epangeliōn eplērouto, kai hoti mē mallon autois ē tois ex ethnōn ton Christon tou theou paradexamenois ta ton prophētōn epharmottei logia. tis de ēn hē tōn theiōn epangeliōn dianoia kata kairon ton prosēkonta parastēsō.

Clearly here too he testifies that a few in number will come under God’s rod, while the rest of Israel will fall away from the promises. But having shown that the divine words did not foretell the promises of good things at random, indiscriminately, to all from the Jewish nation, bad and ungodly as well as those not such, but to a rare few of them, easily counted, whether those of them who believed in our Savior and Lord or those justified before his coming, I think I have sufficiently shown that the divine promises were not fulfilled for all Jews indiscriminately, and that the words of the prophets fit them no more than those from the nations who have received the Christ of God. What the meaning of the divine promises was I will set out at the proper time.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Eusebius concludes that the promises belong to a remnant, not to all Jews, and no more to them than to believing Gentiles.

The first sentence is corrupted in the digital text; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 2.3.175 (Dindorf 3:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-175). (abbreviation not yet checked)

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2.3.176Dindorf 3:135

ταῦτα δὲ ὡς ἀναγκαίως μοι συνείλεκται εἰς ἔλεγχον τῶν ἐκ περιτομῆς ὑπʼ ἀλόγου μεγαλαυχίας μόνοις αὑτοῖς τὸν Χριστὸν ἐπιδημήσειν, οὐχὶ δὲ καὶ πᾶσιν ἀνθρώποις, ἐπαυθαδιζομένων, εἴς τε ἀπόδειξιν τῆς ἡμῶν αὐτῶν περὶ τὰ ἐκείνων λόγια εὐλόγου σπουδῆς.

tauta de hōs anankaiōs moi syneilektai eis elenchon tōn ek peritomēs hypʼ alogou megalauchias monois hautois ton Christon epidēmēsein, ouchi de kai pasin anthrōpois, epauthadizomenōn, eis te apodeixin tēs hēmōn autōn peri ta ekeinōn logia eulogou spoudēs.

These things I have collected of necessity to refute those of the circumcision who, from irrational boasting, insist that Christ will come for them alone and not for all people, and to demonstrate that our own zeal for their oracles is reasonable.

Notes and citation

Summary: The collection refutes the claim that Christ comes only for the Jews.

Cite (SBL): Eusebius, Dem. ev. 2.3.176 (Dindorf 3:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-176). (abbreviation not yet checked)

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2.3.177Dindorf 3:135

συνέστη δέ μοι διὰ τοῦ πρὸ τούτου συγγράμματος καὶ τὸ αἴτιον τοῦ μὴ Ἰουδαίζειν ἡμὰς, καὶ ταῦτα ταῖς αὐτῶν χαίροντας προφητικαῖς γραφαῖς. ἀλλὰ καὶ ὁποῖος ὁ βίος τυγχάνει ὁ διὰ τοῦ Χριστοῦ πᾶσι τοῖς ἔθνεσι κεκηρυγμένος, ἥ τε ἀρχαιότης τοῦ τρόπου τῆς εὐαγγελικῆς πολιτείας, ὡς οἶόν τε ἦν, ἐν αὐτῷ διελήλυθα.

synestē de moi dia tou pro toutou syngrammatos kai to aition tou mē Ioudaizein hēmas, kai tauta tais autōn chairontas prophētikais graphais. alla kai hopoios ho bios tynchanei ho dia tou Christou pasi tois ethnesi kekērygmenos, hē te archaiotēs tou tropou tēs euangelikēs politeias, hōs oion te ēn, en autǭ dielēlytha.

In the preceding book I established the reason why we do not live as Jews, even though we delight in their prophetic scriptures; and I discussed in it, as well as I could, what kind of life was proclaimed through Christ to all the nations, and the antiquity of the manner of the gospel way of life.

Notes and citation

Summary: Book 1 explained why Christians do not keep Jewish law and the antiquity of the gospel life.

Cite (SBL): Eusebius, Dem. ev. 2.3.177 (Dindorf 3:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-177). (abbreviation not yet checked)

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2.3.178Dindorf 3:135–136

τούτων δʼ ἡμῖν προηνυσμένων, ἤδη ποτὲ καιρὸς ἀπορρητοτέρων ἅψασθαι λόγων, τῶν περὶ τῆς κατὰ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ μυστικῆς οἰκονομίας, καὶ ὡς ἂν μάθοιμεν διὰ τί νῦν, ἀλλʼ οὐ πρὸ τούτου, τὴν εἰς ἅπαντας ἀνθρώπους ἐπιφάνειαν αὐτοῦ πεποίητο, καὶ τί τὸ αἴτιον ἦν τοῦ μὴ πάλαι πρότερον, ἔναγχος δὲ καὶ μετὰ τὸν μακρὸν αἰῶνα τῆς τῶν ἐθνῶν ἀπάρξασθαι αὐτὸν κλήσεως, τά τε ἄλλα ὃσα δήποτε τῆς κατʼ αὐτὸν ἀπορρήτου θεολογίας οἰκεῖα τυγχάνει· ἔτι μὴν καὶ τὰ περὶ τῆς ἐνανθρωπήσεως αὐτοῦ, ἃ καὶ πρῶτα ἐξ ἑτέρας λόγου ἀρχῆς, ὡς πρὸς τοὺς ἀπί- στους, τέως αὐτὸν βοηθὸν ἐπικαλεσάμενοι τὸν τοῦ θεοῦ λόγον ^ φέρε διασκεψώμεθα.

toutōn dʼ hēmin proēnysmenōn, ēdē pote kairos aporrētoterōn hapsasthai logōn, tōn peri tēs kata ton sōtēra kai kyrion hēmōn Iēsoun ton Christon tou theou mystikēs oikonomias, kai hōs an mathoimen dia ti nyn, allʼ ou pro toutou, tēn eis hapantas anthrōpous epiphaneian autou pepoiēto, kai ti to aition ēn tou mē palai proteron, enanchos de kai meta ton makron aiōna tēs tōn ethnōn aparxasthai auton klēseōs, ta te alla hosa dēpote tēs katʼ auton aporrētou theologias oikeia tynchanei; eti mēn kai ta peri tēs enanthrōpēseōs autou, ha kai prōta ex heteras logou archēs, hōs pros tous api- stous, teōs auton boēthon epikalesamenoi ton tou theou logon ^ phere diaskepsōmetha.

Now that we have completed these things, it is time at last to take up more secret discourses, those about the mystical dispensation concerning our Savior and Lord Jesus, the Christ of God: that we may learn why he made his appearing to all people now and not before, and what was the cause of his beginning the calling of the nations not long ago but recently, after the long age; and whatever else belongs to the secret theology concerning him; and further the matters of his becoming man. These, first of all, from another starting point of discourse, as against unbelievers, calling on the Word of God himself as our helper, come, let us consider.

Notes and citation

Summary: Eusebius announces the next subject: the mystery of Christ, his divinity, the timing of his coming, and his incarnation.

“Theology” here means the doctrine of Christ’s divinity; “becoming man” (ἐνανθρώπησις) is the incarnation.

Notes on the original text

Digital text corrected (stray letter in the digital text): τῆςπ κατʼ → τῆς κατʼ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.178 (Dindorf 3:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-2-3-178). (abbreviation not yet checked)

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preface 3, chapter 0

3.0.1Dindorf 3:136

Τῶν προλεγομένων εἰς τὴν εὐαγγελικὴν ἀπόδει- ξιν αὐταρκῶς μοι γεγυμνασμένων y ἀποδεδειγμένου τε τοῦ τρόπου τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας, τῆς τε αἰτίας ἀποδοθείσης διʼ ὧν τὰ Ἰου- δαίων ἀσπασάμενοι λόγια τὸν κατʼ αὐτοὺς βίον παρῃ- τησάμεθα, καὶ ἔτι πρὸς τούτοις συστάντος ὡς αἶ προ- φητικαὶ παρʼ αὐτοῖς γραφαὶ προλαβοῦσαι τὸ μέλλον τῆς ἡμετέρας διὰ Χριστοῦ γενομένης κλήσεως ἐμνημόνευσαν, διὸ καὶ ὡς οἰκείων, ἀλλʼ οὐκ ἀλλοτρίων αὐ- τῶν μεταποιούμεθα· καλεῖ δὴ καιρὸς ἐπʼ αὐτὴν ἐμ- βάντα τὴν ὑπόθεσιν ἄρξασθαι τῶν ἐπηγγελμένων.

Tōn prolegomenōn eis tēn euangelikēn apodei- xin autarkōs moi gegymnasmenōn y apodedeigmenou te tou tropou tēs tou sōtēros hēmōn euangelikēs didaskalias, tēs te aitias apodotheisēs diʼ hōn ta Iou- daiōn aspasamenoi logia ton katʼ autous bion parę̄- tēsametha, kai eti pros toutois systantos hōs ai pro- phētikai parʼ autois graphai prolabousai to mellon tēs hēmeteras dia Christou genomenēs klēseōs emnēmoneusan, dio kai hōs oikeiōn, allʼ ouk allotriōn au- tōn metapoioumetha; kalei dē kairos epʼ autēn em- banta tēn hypothesin arxasthai tōn epēngelmenōn.

The preliminaries to the demonstration of the gospel having been sufficiently worked through by me, the manner of our Savior’s gospel teaching having been shown, the reason given why we, embracing the oracles of the Jews, have declined their way of life, and it having been established besides that the prophetic scriptures among them foresaw and recorded our future calling through Christ, so that we claim them as our own and not as foreign, it is now time to enter upon the subject itself and begin what was promised.

Notes and citation

Summary: Book 3 begins the main subject after the preliminary questions of Books 1–2.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): έμνημό- ἐμνημόνευσαν → ἐμνημόνευσαν.

Cite (SBL): Eusebius, Dem. ev. 3.0.1 (Dindorf 3:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-0-1). (abbreviation not yet checked)

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3.0.2Dindorf 3:136

τίνα δὲ ἦν ταῦτα ἀλλʼ ἢ τὰ περὶ τῆς κατὰ τὸν ἄνθρωπον οἰκονομίας Ἰησοῦ τοῦ Χριστοῦ τοῦ θεοῦ, αἵ τε τῶν παρʼ Ἑβραίοις προφητῶν περὶ τῆς κατʼ αὐ- τὸν θεολογίας διδασκαλίαι, καὶ αἱ περὶ τῆς εἰς ἀν- θρώπους ἐπιφανείας αὐτοῦ προρρήσεις, ἃς αὐτῷ μόνῳ ἐφαρμόζειν ἐξ ἐναργῶν τῶν ἀποτελεσμάτων αὐτίκα μάλα παραστήσομεν, πρῶτον ἀναγκαίως ἐκεῖνο θεωρήσαντες, ὅπως οἱ προφῆται τὴν τοῦ εὐαγγελίου μνήμην ἐπὶ τοῦ Χριστοῦ παρελάμβανον.

tina de ēn tauta allʼ ē ta peri tēs kata ton anthrōpon oikonomias Iēsou tou Christou tou theou, hai te tōn parʼ Hebraiois prophētōn peri tēs katʼ au- ton theologias didaskaliai, kai hai peri tēs eis an- thrōpous epiphaneias autou prorrēseis, has autǭ monǭ epharmozein ex enargōn tōn apotelesmatōn autika mala parastēsomen, prōton anankaiōs ekeino theōrēsantes, hopōs hoi prophētai tēn tou euangeliou mnēmēn epi tou Christou parelambanon.

And what were these but the matters of the dispensation of Jesus, the Christ of God, as man, and the teachings of the Hebrew prophets about the theology concerning him, and the predictions about his appearing among men, which we will show forthwith, from the plain fulfillments, apply to him alone; having first of necessity considered how the prophets took up the mention of the gospel in connection with Christ.

Notes and citation

Summary: Eusebius will treat Christ’s human dispensation and divinity from the prophets, beginning with how they spoke of the gospel.

Notes on the original text

Digital text corrected (word split and misread in the digital text): ἄμ θρωπον → ἄνθρωπον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.0.2 (Dindorf 3:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-0-2). (abbreviation not yet checked)

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preface 3, chapter 1

3.1.1Dindorf 3:136–137

Τοῦ δηλωθέντος μάρτυς ἂν εἴη ῥήμασιν αὐ- τοῖς Ἡσαΐας, ἐκ προσώπου τοὐ Χριστοῦ κεκραγὼς “πνεῦμα κυρίου ἐπʼ ἐμὲ, οὑ εἵνεκεν ἔχρισέν με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν ” ἥντινα προφητείαν ὁ σωτὴρ ἡμῶν ἐν τῇ συναγωγῇ ποτὲ διελθὼν ἐπὶ τοῦ πλήθους τῶν Ἰουδαίων, πτύξας τὸ βιβλίον εἶπεν “σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.”

Tou dēlōthentos martys an eiē rhēmasin au- tois Hēsaïas, ek prosōpou tou Christou kekragōs “pneuma kyriou epʼ eme, hou heineken echrisen me; euangelisasthai ptōchois apestalken me, kēryxai aichmalōtois aphesin kai typhlois anablepsin ” hēntina prophēteian ho sōtēr hēmōn en tę̄ synagōgę̄ pote dielthōn epi tou plēthous tōn Ioudaiōn, ptyxas to biblion eipen “sēmeron peplērōtai hē graphē hautē en tois ōsin hymōn.”

A witness to what has been indicated would be Isaiah in these very words, crying out in the person of Christ: “The Spirit of the Lord is upon me, because he has anointed me; he has sent me to proclaim good news to the poor, to proclaim release to captives and recovery of sight to the blind.” This prophecy our Savior once read through in the synagogue before the crowd of the Jews, and, rolling up the book, said: “Today this scripture has been fulfilled in your hearing.”

Isa 61:1 (quotation, high confidence) · Luke 4:18–21 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s prophecy of the Spirit-anointed preacher was fulfilled by Jesus in the synagogue.

Isa 61:1, LXX wording; Luke 4:18–21.

Notes on the original text

Digital text corrected (OCR ο for α; stray letter in the digital text): εὐαγγελίσασθοι → εὐαγγελίσασθαι; ἀνάβλεφψιν → ἀνάβλεψιν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.1.1 (Dindorf 3:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-1-1). (abbreviation not yet checked)

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3.1.2Dindorf 3:137

καὶ δὴ ἐνθένδε ἀρξάμενος τῆς οἰκείας διδασκαλίας πτωχοῖς εὐηγγελίζετο τῶν παρʼ αὐτῷ μακαρισμῶν, προτάττων “μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.” ἀλλὰ καὶ τοῖς ὑπὸ πνευμάτων πονηρῶν ὀχλουμένοις, ὑπό τε δαιμόνων τρόπον αἰχμαλώτων πάλαι πρότερον κεκρατημένοις, τὴν ἄφεσιν προεκήρυττε τοὺς πάντας εἰς ἐλευθερίαν καὶ λύσιν τῶν ἀπὸ κακίας δεσμῶν ἀνακαλούμενος διʼ ὧν ἔφασκεν “ δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.”

kai dē enthende arxamenos tēs oikeias didaskalias ptōchois euēngelizeto tōn parʼ autǭ makarismōn, protattōn “makarioi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn.” alla kai tois hypo pneumatōn ponērōn ochloumenois, hypo te daimonōn tropon aichmalōtōn palai proteron kekratēmenois, tēn aphesin proekērytte tous pantas eis eleutherian kai lysin tōn apo kakias desmōn anakaloumenos diʼ hōn ephasken “ deute pros me pantes hoi kopiōntes kai pephortismenoi, kagō anapausō hymas.”

And beginning his own teaching from there, he proclaimed good news to the poor, putting first among his beatitudes: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” And to those troubled by evil spirits, and long held captive, as it were, by demons, he proclaimed release, calling all to freedom and loosing from the bonds of wickedness, when he said: “Come to me, all you who labor and are heavy laden, and I will give you rest.”

Matt 5:3 (quotation, high confidence) · Matt 11:28 (quotation, high confidence)

Notes and citation

Summary: Jesus preached good news to the poor and freedom to those bound by evil.

Matt 5:3; Matt 11:28.

Cite (SBL): Eusebius, Dem. ev. 3.1.2 (Dindorf 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-1-2). (abbreviation not yet checked)

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3.1.3Dindorf 3:137

καὶ τυφλοῖς δὲ τὴν ἀνάβλεψιν παρεῖχεν, τοῖς τὰς ὄψεις τοῦ σώματος διεφθαρμένοις τὸ βλέπειν δωρούμενος, κατὰ διάνοιαν τοῖς πάλαι περὶ τὴν ἀλήθειαν ἀναβλέπουσι τὸ φῶς τῆς ἀληθοῦς εὐσεβείας παρέχων ὁρᾶν. τὸν μὲν οὖν Χριστὸν ἐν πρώτοις αὐθέντην καὶ ἀρχηγὸν ἔσεσθαι τῆς εὐαγγελικῆς πραγματείας ἡ παρατεθεῖσα προφητεία παρίστησιν, μετὰ δὲ αὐτὸν τῆς αὐτῆς ὑποθέσεως ὑπηρέτας ἔσεσθαι τοὺς αὐτοῦ μαθητὰς θεσπίζει ὁ αὐτὸς λέγων προφήτης “ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθὰ, ἢ τῶν εὐαγγελιζομένων εἰρήνην.”

kai typhlois de tēn anablepsin pareichen, tois tas opseis tou sōmatos diephtharmenois to blepein dōroumenos, kata dianoian tois palai peri tēn alētheian anablepousi to phōs tēs alēthous eusebeias parechōn horan. ton men oun Christon en prōtois authentēn kai archēgon esesthai tēs euangelikēs pragmateias hē paratetheisa prophēteia paristēsin, meta de auton tēs autēs hypotheseōs hypēretas esesthai tous autou mathētas thespizei ho autos legōn prophētēs “hōs hōraioi hoi podes tōn euangelizomenōn agatha, ē tōn euangelizomenōn eirēnēn.”

And he gave recovery of sight to the blind, granting sight to those whose bodily eyes were destroyed, and in the spiritual sense granting to those formerly blind to the truth the light of true piety to see. The prophecy quoted, then, shows that Christ would be first the author and founder of the gospel work; and the same prophet prophesies that after him his disciples would be servants of the same task, saying: “How beautiful are the feet of those who bring good news of good things, or of those who bring good news of peace!”

Isa 52:7 (quotation, high confidence) · Rom 10:15 (quotation, medium confidence)

Notes and citation

Summary: Christ gave sight to the blind; Isaiah also foretold the apostles as bearers of good news.

Isa 52:7, in a form close to Rom 10:15.

Cite (SBL): Eusebius, Dem. ev. 3.1.3 (Dindorf 3:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-1-3). (abbreviation not yet checked)

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3.1.4Dindorf 3:137–138

Ἔνθα σφόδρα ἀπηκριβωμένως ὡραίους ἔφησεν ἔσεσθαι τοὺς πόδας τῶν εὐαγγελιζομένων τὰ τοῦ Χριστοῦ ἀγαθά. πῶς γὰρ οὐκ ἔμελλον ὡραῖοι ἔσεσθαι οἶ ἐν ὀλίγῳ καὶ βραχεῖ χρόνῳ τὴν πάσαν περιδραμούμενοι οἰκουμένην, καὶ πάντα τόπον πληρώσαντες τῆς περὶ τοῦ σωτῆρος τοῦ κόσμου θεοσεβοῦς διδασκαλίας; ὅτι δὲ μὴ ῥήμασιν ἀνθρωπίνοις ἐκέχρηντο εἰς πειθὼ τῶν ἀκροωμένων, θεοῦ δὲ δύναμις ἦν ἡ συνεργοῦσα αὐτοῖς ἐν τῷ εὐαγγελικῷ κηρύγματι, ἄλλος πάλιν προφήτης ἀναφωνεῖ ‘‘κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ.”

Entha sphodra apēkribōmenōs hōraious ephēsen esesthai tous podas tōn euangelizomenōn ta tou Christou agatha. pōs gar ouk emellon hōraioi esesthai oi en oligǭ kai brachei chronǭ tēn pasan peridramoumenoi oikoumenēn, kai panta topon plērōsantes tēs peri tou sōtēros tou kosmou theosebous didaskalias? hoti de mē rhēmasin anthrōpinois ekechrēnto eis peithō tōn akroōmenōn, theou de dynamis ēn hē synergousa autois en tǭ euangelikǭ kērygmati, allos palin prophētēs anaphōnei ‘‘kyrios dōsei rhēma tois euangelizomenois dynamei pollę̄.”

There he said with great precision that the feet of those bringing the good news of Christ’s good things would be beautiful. For how would they not be beautiful, who in a short and brief time were to run round the whole world and fill every place with the pious teaching about the Savior of the world? And that they did not use human words to persuade their hearers, but that the power of God worked with them in the gospel preaching, another prophet proclaims: “The Lord will give a word to those who proclaim good news with great power.”

Ps 68:11 (67:12 LXX) (quotation, high confidence)

Notes and citation

Summary: The apostles’ feet were beautiful as they spread the gospel worldwide by God’s power.

Ps 68:11 (67:12 LXX).

Cite (SBL): Eusebius, Dem. ev. 3.1.4 (Dindorf 3:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-1-4). (abbreviation not yet checked)

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3.1.5Dindorf 3:138

Καὶ πάλιν ὁ Ἠσαίας “ἐπʼ ὄρος ὑψηλὸν ἀνάβηθι ὁ εὐαγγελιζόμενος Σιῶν, ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου ὁ εὐαγγελιζόμενος Ἰερουσαλήμ· ὑψώσατε, μὴ φοβεῖσθε, εἷπον ταῖς πόλεσιν Ἰούδα, ἰδοὺ ὁ θεὸς ὑμῶν, ἰδοὺ κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων μετὰ κυρίας· ἰδοὺ ὁ μισθὸς αὐτοῦ μετʼ αὐτοῦ, καὶ τὸ ἔργον αὐτοῦ ἐναντίον αὐτοῦ· ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ ἐν τῷ βραχίονι αὐτοῦ συνάξει ἄρνας καὶ ἐν γαστρὶ ἐχούσας παρακαλέσει.”

Kai palin ho Ēsaias “epʼ oros hypsēlon anabēthi ho euangelizomenos Siōn, hypsōson tę̄ ischyï tēn phōnēn sou ho euangelizomenos Ierousalēm; hypsōsate, mē phobeisthe, heipon tais polesin Iouda, idou ho theos hymōn, idou kyrios meta ischyos erchetai, kai ho brachiōn meta kyrias; idou ho misthos autou metʼ autou, kai to ergon autou enantion autou; hōs poimēn poimanei to poimnion autou, kai en tǭ brachioni autou synaxei arnas kai en gastri echousas parakalesei.”

And again Isaiah: “Go up on a high mountain, you who bring good news to Zion; lift up your voice with strength, you who bring good news to Jerusalem; lift it up, do not fear. Say to the cities of Judah, Behold your God! Behold, the Lord comes with strength, and his arm with lordship; behold, his reward is with him, and his work before him. Like a shepherd he will tend his flock, and in his arm he will gather the lambs and comfort those that are with young.”

Isa 40:9–11 (quotation, high confidence)

Notes and citation

Summary: Isaiah calls the bearer of good news to announce God’s coming as a shepherd.

Isa 40:9–11, LXX wording.

Notes on the original text

Digital text corrected (letter lost in the digital text): ὁ θὲς ὑμῶν → ὁ θεὸς ὑμῶν.

Cite (SBL): Eusebius, Dem. ev. 3.1.5 (Dindorf 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-1-5). (abbreviation not yet checked)

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3.1.6Dindorf 3:138

Ταῦτα δὲ ὁποίας ἔχεται διανοίας ὁδῷ προϊόντες κατὰ τὴν εὐαγγελικὴν εἰσόμεθα διδασκαλίαν. πλὴν ἀλλὰ πέφανται τὸ εὐαγγέλιον καὶ τοὔνομα δὲ τοῦ εὐαγγελίου διὰ τῶν προφητικῶν φωνῶν μεμαρτυρημένον, ἔχεις τε λευκὰς καὶ ἐναργεῖς ἀποδείξεις ἐκ τίνος μὲν ἄρξεται τὸ εὐαγγέλιον, ὅτι δὴ ἐξ αὐτοῦ τοῦ Χριστοῦ, διʼ ὧν τε κηρυχθήσεται, ὅτι διὰ τῶν ἀποστόλων αὐτοῦ· ἀλλὰ καὶ ποίᾳ δυνάμει κρατήσει, ὅτι μὴ ἀνθρωπείᾳ· ὃ δὴ καὶ αὐτὸ συνέστη διὰ τοῦ “ κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ.”

Tauta de hopoias echetai dianoias hodǭ proïontes kata tēn euangelikēn eisometha didaskalian. plēn alla pephantai to euangelion kai tounoma de tou euangeliou dia tōn prophētikōn phōnōn memartyrēmenon, echeis te leukas kai enargeis apodeixeis ek tinos men arxetai to euangelion, hoti dē ex autou tou Christou, diʼ hōn te kērychthēsetai, hoti dia tōn apostolōn autou; alla kai poią dynamei kratēsei, hoti mē anthrōpeią; ho dē kai auto synestē dia tou “ kyrios dōsei rhēma tois euangelizomenois dynamei pollę̄.”

What meaning these words have we will learn as we proceed in order according to the gospel teaching. At any rate, the gospel and even the name “gospel” have been shown to be attested by the prophetic words; and you have plain and clear proofs of whom the gospel would begin from, namely from Christ himself; through whom it would be proclaimed, namely through his apostles; and by what power it would prevail, namely not human. This too was established by the words: “The Lord will give a word to those who proclaim good news with great power.”

Ps 68:11 (67:12 LXX) (quotation, high confidence)

Notes and citation

Summary: The prophets attest the gospel, its origin in Christ, its preaching by apostles, and its divine power.

Ps 68:11 (67:12 LXX).

Cite (SBL): Eusebius, Dem. ev. 3.1.6 (Dindorf 3:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-1-6). (abbreviation not yet checked)

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3.1.7Dindorf 3:138–139

τί δὴ οὖν λείπεται ἐπὶ τούτοις ἢ ἐκ πολλῶν ὀλίγα προλαβεῖν τῶν παρʼ Ἑβραίοις ἀνέκαθεν περὶ τοῦ Χριστοῦ προφητευομένων, ὡς ἂν εἰδῇς τίνα ἔσεσθαι τὸ εὐαγγέλιον ἐν ὑστέροις καιροῖς εύηγγελίζετο, ὁμοῦ τε τῶν προφητῶν τὸ θαῦμα τῆς τῶν μελλόντων προγνώσεως, καὶ τῶν προρρήσεων τὰ ἀποτελέσματα, ὅπως ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ συνίσταται πεπληρωμενα;

ti dē oun leipetai epi toutois ē ek pollōn oliga prolabein tōn parʼ Hebraiois anekathen peri tou Christou prophēteuomenōn, hōs an eidę̄s tina esesthai to euangelion en hysterois kairois euēngelizeto, homou te tōn prophētōn to thauma tēs tōn mellontōn prognōseōs, kai tōn prorrēseōn ta apotelesmata, hopōs epi ton sōtēra kai kyrion hēmōn Iēsoun ton Christon tou theou synistatai peplērōmena?

What remains, then, but to set out beforehand a few out of many of the things prophesied about Christ among the Hebrews from of old, so that you may know what the gospel announced would be in later times; and at the same time the wonder of the prophets’ foreknowledge of the future, and the fulfillments of the predictions, how they are shown to be fulfilled in our Savior and Lord Jesus, the Christ of God?

Notes and citation

Summary: Eusebius will now present selected prophecies of Christ and their fulfillment.

Cite (SBL): Eusebius, Dem. ev. 3.1.7 (Dindorf 3:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-1-7). (abbreviation not yet checked)

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preface 3, chapter 2

3.2.1Dindorf 3:139

Πρῶτος προφητῶν Μώσης ἕτερον προφήτην ὅμοιον αὑτῷ ἀναστήσεσθαι εὐαγγελίζεται. ἐπειδὴ γὰρ ἡ κατʼ αὐτὸν νομοθεσία μόνῳ τῷ Ἰουδαίων προσῆκεν ἔθνει, καὶ τούτῳ ἐπὶ τῆς Ἰουδαίας γῆς ἢ ἀμφὶ ταύτην, οὐχὶ δὲ καὶ τῷ πορρωτάτω τῆς ἀλλοδαπῆς διατρίβοντι, συνῶπται διὰ τῶν πρόσθεν ἡμῖν γεγυμνασμένων, χρῆν δὲ δήπου τὸν μὴ μόνον Ἰουδαίων θεὸν, ἀλλὰ καὶ ἐθνῶν, καὶ τὰ πᾶσι τοῖς ἔθνεσι λυσιτελῆ πρὸς τὴν αὐτοῦ γνῶσίν τε καὶ εὐσέβειαν παρασχεῖν τῷ βίῳ, εἰκότως προφήτην ἕτερον κατʼ οὐδὲν ἀποδέοντα τῆς κατʼ αὐτὸν οἰκονομίας ἐκ τοῦ Ἰουδαίων ἔθνους ἀναστήσειν διὰ χρησμοῦ θεσπίζει, τοῦτον εἰρηκότος αὐτοῦ τοῦ θεοῦ τὸν τρόπον

Prōtos prophētōn Mōsēs heteron prophētēn homoion hautǭ anastēsesthai euangelizetai. epeidē gar hē katʼ auton nomothesia monǭ tǭ Ioudaiōn prosēken ethnei, kai toutǭ epi tēs Ioudaias gēs ē amphi tautēn, ouchi de kai tǭ porrōtatō tēs allodapēs diatribonti, synōptai dia tōn prosthen hēmin gegymnasmenōn, chrēn de dēpou ton mē monon Ioudaiōn theon, alla kai ethnōn, kai ta pasi tois ethnesi lysitelē pros tēn autou gnōsin te kai eusebeian paraschein tǭ biǭ, eikotōs prophētēn heteron katʼ ouden apodeonta tēs katʼ auton oikonomias ek tou Ioudaiōn ethnous anastēsein dia chrēsmou thespizei, touton eirēkotos autou tou theou ton tropon

Moses, first of the prophets, announces the good news that another prophet like himself will be raised up. For since his legislation belonged only to the Jewish nation, and to it only in the land of Judea or around it, not to those living far off in foreign lands, as has been seen from what we worked through before; and since the God not only of the Jews but also of the nations had surely to provide for life what would be profitable to all the nations for knowledge of him and piety; he fittingly prophesies by an oracle that he will raise up from the Jewish nation another prophet, in no way falling short of his own dispensation, God himself having spoken in this way:

Notes and citation

Summary: Moses foretells another prophet, since his own law served only Israel and God intended to provide for all nations.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.1 (Dindorf 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-1). (abbreviation not yet checked)

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3.2.2Dindorf 3:139

“προφήτην ἀναστήσω αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σὲ, καὶ δώσω τὸ ῥῆμά μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς καθʼ ὅ τι ἂν ἐντείλωμαι αὐτῷ. καὶ ὁ ἄνθρωπος ὃς ἂν μὴ ἀκούσῃ τῶν λόγων αὐτοῦ, ὅσα ἂν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ.”

“prophētēn anastēsō autois ek tōn adelphōn autōn hōsper se, kai dōsō to rhēma mou en tǭ stomati autou, kai lalēsei autois kathʼ ho ti an enteilōmai autǭ. kai ho anthrōpos hos an mē akousę̄ tōn logōn autou, hosa an lalēsę̄ ho prophētēs epi tǭ onomati mou, egō ekdikēsō ex autou.”

“I will raise up for them a prophet from among their brothers, like you, and I will put my word in his mouth, and he shall speak to them whatever I command him. And the man who does not listen to his words, whatever the prophet speaks in my name, I will take vengeance on him.”

Deut 18:18–19 (quotation, high confidence)

Notes and citation

Summary: God promises Moses a prophet like him with God’s word in his mouth.

Deut 18:18–19, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.2 (Dindorf 3:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-2). (abbreviation not yet checked)

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3.2.3Dindorf 3:139–140

Τὰ ὅμοια δὲ καὶ αὐτὸς ὁ Μώσης πρὸς τὸν λαὸν διερμηνεύων τὸ τοῦ θεοῦ λόγιόν φησιν “προφήτην ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμὲ ἀναστήσει κύ- ριος ὁ θεός σου, αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ᾐτήσω παρὰ κυρίου τοῦ θεοῦ ἐν Χωρὴβ τῇ ἡμέρᾳ τῆς ἐκκλησίας.”

Ta homoia de kai autos ho Mōsēs pros ton laon diermēneuōn to tou theou logion phēsin “prophētēn ek tōn adelphōn hymōn hōs eme anastēsei ky- rios ho theos sou, autou akousesthe kata panta hosa ę̄tēsō para kyriou tou theou en Chōrēb tę̄ hēmerą tēs ekklēsias.”

And Moses himself, interpreting God’s oracle to the people, says similar things: “A prophet from among your brothers like me the Lord your God will raise up; you shall listen to him in all that you asked of the Lord God in Horeb on the day of the assembly.”

Deut 18:15–16 (quotation, high confidence)

Notes and citation

Summary: Moses repeats the promise of a prophet like himself.

Deut 18:15–16, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.3 (Dindorf 3:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-3). (abbreviation not yet checked)

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3.2.4Dindorf 3:140

Ἆρʼ οὖν οἱ μετὰ Μωσέα προφῆται, Ἡσαΐας, φέρε, ἢ Ἱερεμίας, ἢ Ἰεζεκιὴλ, ἢ Δανιὴλ, ἤ τις ἕτερος τῶν δώδεκα, Μωσεῖ κατέστη παραπλήσιος νομοθέτης; οὐδαμῶς. ἀλλὰ τὰ ὅμοιά τις ἐκείνων Μωσεῖ διαπέπρακται; οὐκ ἔστιν εἰπεῖν. ἕκαστος γοῦν αὐτῶν ἀπὸ πρώτου καὶ εἰς τὸν τελευταῖον ἐπὶ Μωσέα τοὺς ἀκροωμένους ἀνέπεμπον, καὶ τόν γε κατὰ τοῦ λαοῦ ἔλεγχον διὰ τὰς παραβάσεις τοῦ Μώσεως ἐποιοῦντο νόμου, προύτρεπόν τε οὐδὲν ἄλλο ἢ τῶν παρὰ Μωσεῖ νενομοθετημένων ἐξέχεσθαι.

Arʼ oun hoi meta Mōsea prophētai, Hēsaïas, phere, ē Hieremias, ē Iezekiēl, ē Daniēl, ē tis heteros tōn dōdeka, Mōsei katestē paraplēsios nomothetēs? oudamōs. alla ta homoia tis ekeinōn Mōsei diapepraktai? ouk estin eipein. hekastos goun autōn apo prōtou kai eis ton teleutaion epi Mōsea tous akroōmenous anepempon, kai ton ge kata tou laou elenchon dia tas parabaseis tou Mōseōs epoiounto nomou, proutrepon te ouden allo ē tōn para Mōsei nenomothetēmenōn exechesthai.

Did any of the prophets after Moses, then, Isaiah, say, or Jeremiah, or Ezekiel, or Daniel, or any other of the twelve, become a lawgiver like Moses? Not at all. Did any of them do things like Moses? It cannot be said. Each of them, at any rate, from the first to the last, referred their hearers to Moses, made their reproof of the people on account of transgressions of Moses’ law, and urged nothing else than to hold fast to what was legislated in Moses.

Notes and citation

Summary: No later prophet was a lawgiver like Moses; all pointed back to him.

Notes on the original text

Digital text corrected (OCR ι for τ): ἤ τις ἕτερος ἰῶν δώδεκα → ἤ τις ἕτερος τῶν δώδεκα.

Cite (SBL): Eusebius, Dem. ev. 3.2.4 (Dindorf 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-4). (abbreviation not yet checked)

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3.2.5Dindorf 3:140

οὐδένα γοῦν τούτων ὅμοιον· Μώσης δὲ περὶ ἑνὸς ὡρισμένως ἀναφωνεῖ. τίνα τοίνυν ὁ χρησμὸς θεσπίζει Μωσεῖ παραπλήσιον ἔσεσθαι προφήτην ἢ μόνον τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν; ὅπως δὲ τοῦτʼ εἴρηται διασκέψασθαι ἀναγκαῖον.

oudena goun toutōn homoion; Mōsēs de peri henos hōrismenōs anaphōnei. tina toinyn ho chrēsmos thespizei Mōsei paraplēsion esesthai prophētēn ē monon ton sōtēra kai kyrion hēmōn Iēsoun ton Christon? hopōs de toutʼ eirētai diaskepsasthai anankaion.

None of them, then, was like him; and Moses speaks definitely about one. Whom, then, does the oracle prophesy would be a prophet like Moses, but only our Savior and Lord Jesus Christ? How this was said it is necessary to consider.

Notes and citation

Summary: Only Jesus Christ is the prophet like Moses.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.5 (Dindorf 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-5). (abbreviation not yet checked)

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3.2.6Dindorf 3:140–141

Μώσης πρῶτος ἡγήσατο τοῦ Ἰουδαίων ἔθνους· εὑρών τε αὐτοὺς τῇ κατὰ Αἰγυπτίους πολυθέῳ πλάνῃ προσέχοντας πρῶτος μὲν ταύτης ἀπέστρεψεν, ἀπαραιτήτοις τιμωρίαις ἀπαγορεύσας εἰδωλολατρεῖν· πρῶτος δὲ αὐτοῖς καὶ τὴν περὶ μοναρχίας θεολογίαν κατήγγειλεν, τὸν τῶν ἁπάντων δημιουργὸν καὶ ποιητὴν μόνον παραγγείλας σέβειν· πρῶτος δὲ καὶ ἀγωγήν τινα θεοσεβοῦς βίου τοῖς αὐτοῖς διαταξάμενος νομοθέτης αὐτοῖς εὐσεβοῦς πολιτείας πρῶτος καὶ μόνος ἀποδέδεικται· ἀλλὰ καὶ Ἰησοῦς ὁ Χριστὸς Μωσεῖ παραπλησίως καὶ πολὺ κρειττόνως πρῶτος τῆς κατʼ εὐσέβειαν διδασκαλίας τοῖς λοιποῖς ἔθνεσι καθηγήσατο, καὶ πρῶτος ἀνατροπὴν τῆς καθʼ ὅλην τὴν οἰκουμένην εἰδωλολατρίας εἰργάσατο· πρῶτός τε τὴν ἑνὸς τοῦ παμβασιλέως θεοῦ γνῶσίν τε καὶ εὐσέβειαν πᾶσιν ἀνθρώποις προυβάλετο, καινοῦ τε βίου καὶ πολιτείας θεοσεβέσι προσηκούσης πρῶτος εἰσαγωγεὺς καὶ νομοθέτης ἀποδέδεικται.

Mōsēs prōtos hēgēsato tou Ioudaiōn ethnous; heurōn te autous tę̄ kata Aigyptious polytheǭ planę̄ prosechontas prōtos men tautēs apestrepsen, aparaitētois timōriais apagoreusas eidōlolatrein; prōtos de autois kai tēn peri monarchias theologian katēngeilen, ton tōn hapantōn dēmiourgon kai poiētēn monon parangeilas sebein; prōtos de kai agōgēn tina theosebous biou tois autois diataxamenos nomothetēs autois eusebous politeias prōtos kai monos apodedeiktai; alla kai Iēsous ho Christos Mōsei paraplēsiōs kai poly kreittonōs prōtos tēs katʼ eusebeian didaskalias tois loipois ethnesi kathēgēsato, kai prōtos anatropēn tēs kathʼ holēn tēn oikoumenēn eidōlolatrias eirgasato; prōtos te tēn henos tou pambasileōs theou gnōsin te kai eusebeian pasin anthrōpois proubaleto, kainou te biou kai politeias theosebesi prosēkousēs prōtos eisagōgeus kai nomothetēs apodedeiktai.

Moses was the first leader of the Jewish nation. Finding them devoted to the polytheistic error of the Egyptians, he was the first to turn them from it, forbidding idolatry with inexorable penalties; he was the first to proclaim to them the theology of the sole rule of God, ordering them to worship only the Creator and Maker of all; and having ordained for them a certain conduct of godly life, he was shown to be the first and only lawgiver of a pious polity for them. And Jesus Christ likewise, and far better than Moses, was the first to lead the other nations in the teaching of piety, and the first to bring about the overthrow of idolatry throughout the whole world; he was the first to set before all people the knowledge and worship of the one God, King of all, and he was shown to be the first introducer and lawgiver of a new life and polity befitting the godly.

Notes and citation

Summary: As Moses first led Israel from idolatry to monotheism and gave its law, so Christ, far better, did this for all nations.

“Sole rule” (μοναρχία) is the doctrine of the one God.

Notes on the original text

Digital text corrected (stray letter in the digital text): Αἰγυποτίους → Αἰγυπτίους.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.6 (Dindorf 3:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-6). (abbreviation not yet checked)

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3.2.7Dindorf 3:141

καὶ τὰ λοιπὰ δὲ τὰ περὶ κόσμου γενέσεως, καὶ τὰ περὶ ψυχῆς ἀθανασίας, καὶ ὅσα ἄλλα φιλόσοφα δόγματα, πρῶτος Μώσης τῷ Ἰουδαίων παρέδωκεν ἔθνει, ταῦτα θεοπρεπέστερον πρῶτος τοῖς λοιποῖς ἔθνεσιν Ἰησοῦς ὁ Χριστὸς διὰ τῶν αὐτοῦ μαθητῶν κατήγγειλεν· ὥστε Μωσέα μὲν εἰκότως πρῶτον καὶ μόνον εὐσεβείας νομοθέτην ἀνηγορεῦσθαι Ἰουδαίων, Ιησοῦν δὲ τὸν Χριστὸν τῶν ἐθνῶν ἁπάντων, κατὰ τὴν φήσασαν περὶ αὐτοῦ προφητείαν “κατάστησον, κύριε, νομοθέτην ἐπʼ αὐτούς· γνώτωσαν ἔθνη ὅτι ἄνθρωποί εἰσιν.”

kai ta loipa de ta peri kosmou geneseōs, kai ta peri psychēs athanasias, kai hosa alla philosopha dogmata, prōtos Mōsēs tǭ Ioudaiōn paredōken ethnei, tauta theoprepesteron prōtos tois loipois ethnesin Iēsous ho Christos dia tōn autou mathētōn katēngeilen; hōste Mōsea men eikotōs prōton kai monon eusebeias nomothetēn anēgoreusthai Ioudaiōn, Iēsoun de ton Christon tōn ethnōn hapantōn, kata tēn phēsasan peri autou prophēteian “katastēson, kyrie, nomothetēn epʼ autous; gnōtōsan ethnē hoti anthrōpoi eisin.”

And the other things too, about the creation of the world, the immortality of the soul, and all the other philosophical doctrines, which Moses first handed down to the Jewish nation, Jesus Christ first proclaimed, in a manner more worthy of God, to the other nations through his disciples; so that Moses is fittingly proclaimed the first and only lawgiver of piety for the Jews, and Jesus Christ for all the nations, according to the prophecy about him that says: “Appoint, O Lord, a lawgiver over them; let the nations know that they are men.”

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

Notes and citation

Summary: Christ taught the nations what Moses taught Israel and is the lawgiver foretold for the nations.

Ps 9:20 (9:21 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.7 (Dindorf 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-7). (abbreviation not yet checked)

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3.2.8Dindorf 3:141

Πάλιν Μώσης θαυμασίοις ἔργοις καὶ παραδοξοποιίαις τὴν πρὸς αὐτοῦ καταγγελθεῖσαν εὐσέβειαν ἐπιστώσατο· ὡσαύτως δὲ καὶ ὁ Χριστὸς ταῖς ἀναγράπτοις θαυματουργίαις πρὸς πίστιν τῶν ὁρώντων κεχρημένος τὰ καινὰ τῆς εὐαγγελικῆς διδασκαλίας αὐτοῦ μαθήματα συνεστήσατο.

Palin Mōsēs thaumasiois ergois kai paradoxopoiiais tēn pros autou katangeltheisan eusebeian epistōsato; hōsautōs de kai ho Christos tais anagraptois thaumatourgiais pros pistin tōn horōntōn kechrēmenos ta kaina tēs euangelikēs didaskalias autou mathēmata synestēsato.

Again, Moses confirmed the piety he proclaimed by wonderful works and miracles; and likewise Christ, using the recorded miracles to produce faith in those who saw them, established the new lessons of his gospel teaching.

Notes and citation

Summary: Both Moses and Christ confirmed their teaching with miracles.

Cite (SBL): Eusebius, Dem. ev. 3.2.8 (Dindorf 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-8). (abbreviation not yet checked)

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3.2.9Dindorf 3:141

πάλιν Μώσης ἐκ πικρᾶς τῆς ὑπʼ Αἰγυπτίοις δουλείας τὸ Ἰουδαίων ἔθνος εἰς ἐλευθερίαν μετεστήσατο· καὶ Ἰησοῦς δὲ ὁ Χριστὸς ἐκ τῆς ὑπὸ τοῖς πονηροῖς δαίμοσι δυσσεβοῦς καὶ Αἰγυπτιακῆς εἰδωλολατρίας εἰς ἐλευθερίαν τὸ πάντων ἀνθρώπων γένος ἀνεκαλέσατο.

palin Mōsēs ek pikras tēs hypʼ Aigyptiois douleias to Ioudaiōn ethnos eis eleutherian metestēsato; kai Iēsous de ho Christos ek tēs hypo tois ponērois daimosi dyssebous kai Aigyptiakēs eidōlolatrias eis eleutherian to pantōn anthrōpōn genos anekalesato.

Again, Moses brought the Jewish nation from bitter slavery under the Egyptians into freedom; and Jesus Christ called the whole human race to freedom from the impious and Egyptian idolatry under the evil demons.

Notes and citation

Summary: Moses freed Israel from Egypt; Christ freed mankind from demonic idolatry.

Cite (SBL): Eusebius, Dem. ev. 3.2.9 (Dindorf 3:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-9). (abbreviation not yet checked)

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3.2.10Dindorf 3:141–142

πάλιν Μώσῆς γῆν ἁγίαν καὶ θεοφιλῆ βίον ἐν ταύτῃ μακαριστὸν τοῖς τῶν νόμων φύλαξιν ἐπηγγείλατο· ὧσαύτως δὲ καὶ Ἰησοῦς ὁ Χριστὸς, μακάριοι, φησὶν, οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν, πολὺ κρείττονα γῆν ἀληθῶς ἁγίαν καὶ θεοφιλῆ, οὐχὶ τὴν ἐπὶ τῆς Ἰουδαίας, ὅτι μηδὲν τῆς λοιπῆς αὕτη διενήνοχεν, ἀλλὰ τὴν κατʼ οὐρανὸν ψυχαῖς φιλοθέοις προσήκουσαν τοῖς ὑποσχόμενος τὸν πρὸς αὐτοῦ κατηγγελμένον βίον ὑποσχόμενος· ὃ δὴ καὶ παριστὰς λευκότερον τοῖς πρὸς αὐτοῦ μακαριζομένοις βασιλείαν οὐρανῶν κατήγγειλε.

palin Mōsēs gēn hagian kai theophilē bion en tautę̄ makariston tois tōn nomōn phylaxin epēngeilato; hōsautōs de kai Iēsous ho Christos, makarioi, phēsin, hoi praeis, hoti autoi klēronomēsousi tēn gēn, poly kreittona gēn alēthōs hagian kai theophilē, ouchi tēn epi tēs Ioudaias, hoti mēden tēs loipēs hautē dienēnochen, alla tēn katʼ ouranon psychais philotheois prosēkousan tois hyposchomenos ton pros autou katēngelmenon bion hyposchomenos; ho dē kai paristas leukoteron tois pros autou makarizomenois basileian ouranōn katēngeile.

Again, Moses promised a holy land and a blessed life, dear to God, in it to those who kept the laws. Likewise Jesus Christ says, “Blessed are the meek, for they shall inherit the earth,” promising a far better land, truly holy and dear to God, not the land of Judea (for it differed in nothing from the rest), but the heavenly land suited to God-loving souls, to those who undertook the life he proclaimed. Making this plainer, he proclaimed the kingdom of heaven to those he called blessed.

Matt 5:5 (quotation, high confidence) · Matt 5:3 (allusion, high confidence)

Notes and citation

Summary: Moses promised the holy land; Christ promised a heavenly land, the kingdom of heaven.

Matt 5:5, 3. The phrase τοῖς ὑποσχόμενος … ὑποσχόμενος is garbled in the digital text; translated by sense.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 3.2.10 (Dindorf 3:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-10). (abbreviation not yet checked)

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3.2.11Dindorf 3:142

καὶ ἄλλας δὲ πράξεις εὕροις ἂν ὑπὸ τοῦ σωτῆρος ἡμῶν κρείττονι ἢ κατὰ Μωσέα δυνάμει γεγονυίας, παραπλησίας γε μὴν αἷς καὶ ὁ Μώσης διεπράξατο,

kai allas de praxeis heurois an hypo tou sōtēros hēmōn kreittoni ē kata Mōsea dynamei gegonuias, paraplēsias ge mēn hais kai ho Mōsēs diepraxato,

And you would find other deeds too done by our Savior with a power greater than that of Moses, yet similar to those Moses performed;

Notes and citation

Summary: Christ performed deeds like Moses’, but with greater power.

The sentence continues in the next section.

Cite (SBL): Eusebius, Dem. ev. 3.2.11 (Dindorf 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-11). (abbreviation not yet checked)

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3.2.12Dindorf 3:142

οἷον, ὡς ἐπὶ παραδείγματος, Μώσης ἐφεξῆς τεσσαράκοντα ἡμέρας ἐνήστευσεν, ὡς ἡ γραφὴ μαρτυρεῖ λέγουσα “καὶ ἦν ἐκεῖ Μωσῆς ἔναντι κυρίου τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας, ἄρτον οὐκ ἔφαγεν, καὶ ὕδωρ οὐκ ἔπιεν.”

hoion, hōs epi paradeigmatos, Mōsēs ephexēs tessarakonta hēmeras enēsteusen, hōs hē graphē martyrei legousa “kai ēn ekei Mōsēs enanti kyriou tessarakonta hēmeras kai tessarakonta nyktas, arton ouk ephagen, kai hydōr ouk epien.”

as, for example, Moses fasted forty days in succession, as scripture testifies, saying: “And Moses was there before the Lord forty days and forty nights; he ate no bread and drank no water.”

Exod 34:28 (quotation, high confidence)

Notes and citation

Summary: Moses fasted forty days.

Exod 34:28, LXX wording.

Notes on the original text

Digital text corrected (stray punctuation in the digital text): ἦν ἐκεῖ; Μωσῆς → ἦν ἐκεῖ Μωσῆς.

Topics: Fasting

Cite (SBL): Eusebius, Dem. ev. 3.2.12 (Dindorf 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-12). (abbreviation not yet checked)

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3.2.13Dindorf 3:142

Ὡσαύτως δὲ καὶ ὁ Χριστός. γέγραπται γοῦν ‘καὶ ἤγετο εἰς τὴν ἔρημον τεσσαράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ διαβόλου, καὶ οὐδὲν ἔφαγεν ἐν ταῖς ἡμέραις ἐκείναις.” καὶ πάλιν Μώσης ἐν τῇ ἐρήμῳ τροφὰς τῷ λαῷ παρέσχε. λέγει δʼ οὖν ἡ γραφή “ἰδοὺ ἐγὼ δίδωμι ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ.”

Hōsautōs de kai ho Christos. gegraptai goun ‘kai ēgeto eis tēn erēmon tessarakonta hēmeras peirazomenos hypo tou diabolou, kai ouden ephagen en tais hēmerais ekeinais.” kai palin Mōsēs en tę̄ erēmǭ trophas tǭ laǭ paresche. legei dʼ oun hē graphē “idou egō didōmi hymin artous ek tou ouranou.”

Likewise Christ too. It is written, at any rate: “And he was led into the desert forty days, being tempted by the devil, and he ate nothing in those days.” And again, Moses provided food for the people in the desert. Scripture says, at any rate: “Behold, I give you bread from heaven.”

Luke 4:1–2 (quotation, high confidence) · Exod 16:4 (quotation, high confidence)

Notes and citation

Summary: Christ also fasted forty days; Moses fed the people with bread from heaven.

Luke 4:1–2; Exod 16:4.

Topics: Fasting

Cite (SBL): Eusebius, Dem. ev. 3.2.13 (Dindorf 3:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-13). (abbreviation not yet checked)

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3.2.14Dindorf 3:142–143

καὶ μετʼ ὀλίγα “ἐγένετο καταπαυομένης τῆς δρόσου κύκλῳ τῆς παρεμβολῆς, καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον λευκὸν, ὡσεὶ πάγος ἐπὶ τῆς γῆς.”. καὶ ὁ σωτὴρ δὲ καὶ κύριος ἡμῶν φησὶν πρὸς τοὺς ἑαυτοῦ μαθητὰς “ τί διαλογίζεσθε ἐν ἑαυτοῖς ὀλιγόπιστοι, ὅτι ἄρτους οὐκ ἐλάβετε; οὔπω νοεῖτε οὐδὲ μνημονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων, καὶ πόσους κοφίνους ἐλάβετε; οὐδὲ τοὺς ἑπτὰ τῶν τετρακισχιλίων, καὶ πόσας σπυρίδας ἐλάβετε;”

kai metʼ oliga “egeneto katapauomenēs tēs drosou kyklǭ tēs parembolēs, kai idou epi prosōpon tēs erēmou lepton hōsei korion leukon, hōsei pagos epi tēs gēs.”. kai ho sōtēr de kai kyrios hēmōn phēsin pros tous heautou mathētas “ ti dialogizesthe en heautois oligopistoi, hoti artous ouk elabete? oupō noeite oude mnēmoneuete tous pente artous tōn pentakischiliōn, kai posous kophinous elabete? oude tous hepta tōn tetrakischiliōn, kai posas spyridas elabete?”

And a little later: “When the dew ceased around the camp, behold, on the face of the desert, fine, like white coriander, like frost on the ground.” And our Savior and Lord says to his disciples: “Why do you reason among yourselves, you of little faith, that you have brought no bread? Do you not yet understand, nor remember the five loaves of the five thousand, and how many baskets you took up? Nor the seven of the four thousand, and how many baskets you took up?”

Exod 16:13–14 (quotation, high confidence) · Matt 16:8–10 (quotation, high confidence)

Notes and citation

Summary: The manna in the desert parallels Christ’s feeding of the multitudes.

Exod 16:13–14, LXX wording; Matt 16:8–10.

Cite (SBL): Eusebius, Dem. ev. 3.2.14 (Dindorf 3:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-14). (abbreviation not yet checked)

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3.2.15Dindorf 3:143

Πάλιν Μώσης διὰ μέσης τῆς θαλάσσης διῆλθε καὶ τὸν λαὸν ὡδήγησεν· λέγει δʼ οὖν ἡ γραφὴ “ἐξέτεινε Μώσης τὴν χεῖρα αὐτοῦ ἐπὶ τὴν θάλασσαν, καὶ ὑπήγαγε κύριος τὴν θάλασσαν ἀνέμῳ νότῳ βιαίῳ ὅλην τὴν ἡμέραν, καὶ ἐποίησεν τὴν θάλασσαν ξηρὰν, καὶ ἐσχίσθη τὸ ὕδωρ, καὶ διῆλθον οἶ υἱοὶ Ἰσραὴλ διὰ μέσης τῆς θαλάσσης κατὰ τὸ ξηρὸν, καὶ τὸ ὕδωρ αὐτοῖς τεῖχος ἐκ δεξιῶν καὶ τεῖχος ἐξ εὐωνύμων.”

Palin Mōsēs dia mesēs tēs thalassēs diēlthe kai ton laon hōdēgēsen; legei dʼ oun hē graphē “exeteine Mōsēs tēn cheira autou epi tēn thalassan, kai hypēgage kyrios tēn thalassan anemǭ notǭ biaiǭ holēn tēn hēmeran, kai epoiēsen tēn thalassan xēran, kai eschisthē to hydōr, kai diēlthon oi huioi Israēl dia mesēs tēs thalassēs kata to xēron, kai to hydōr autois teichos ek dexiōn kai teichos ex euōnymōn.”

Again, Moses passed through the midst of the sea and led the people. Scripture says, at any rate: “Moses stretched out his hand over the sea, and the Lord drove back the sea with a strong south wind all day, and made the sea dry, and the water was divided; and the sons of Israel went through the midst of the sea on dry ground, and the water was a wall to them on the right and a wall on the left.”

Exod 14:21–22 (quotation, high confidence)

Notes and citation

Summary: Moses led Israel through the sea.

Exod 14:21–22, LXX wording (“south wind”).

Cite (SBL): Eusebius, Dem. ev. 3.2.15 (Dindorf 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-15). (abbreviation not yet checked)

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3.2.16Dindorf 3:143

Ὡσαύτως δὲ καὶ μᾶλλον θεοπρεπέστερον Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ ἐπὶ τῆς θαλάσσης περιπατήσας καὶ τὸν Πέτρον βαίνειν ἐπʼ αὐτῆς ἐποίησε. γέγραπται δʼ οὖν ‘‘τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν ὁ Ἰησοῦς πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης. καὶ ἰδόντες αὐτὸν περιπατοῦντα ἐπὶ τῆς θαλάσσης ἐταράχθησαν.”

Hōsautōs de kai mallon theoprepesteron Iēsous ho Christos tou theou epi tēs thalassēs peripatēsas kai ton Petron bainein epʼ autēs epoiēse. gegraptai dʼ oun ‘‘tetartę̄ de phylakę̄ tēs nyktos ēlthen ho Iēsous pros autous peripatōn epi tēs thalassēs. kai idontes auton peripatounta epi tēs thalassēs etarachthēsan.”

Likewise, and in a manner still more worthy of God, Jesus the Christ of God walked on the sea and made Peter walk on it. It is written, at any rate: “In the fourth watch of the night Jesus came to them, walking on the sea. And seeing him walking on the sea they were troubled.”

Matt 14:25–26 (quotation, high confidence)

Notes and citation

Summary: Christ walked on the sea.

Matt 14:25–26.

Cite (SBL): Eusebius, Dem. ev. 3.2.16 (Dindorf 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-16). (abbreviation not yet checked)

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3.2.17Dindorf 3:143

καὶ μετʼ ὀλίγα “ἀποκριθεὶς δὲ αὐτῷ ὁ Πέτρος εἶπεν, κύριε, εἰ σὺ εἶ, κέλευσόν με ἐλθεῖν πρὸς σὲ ἐπὶ τὰ ὕδατα. ὁ δὲ εἶπεν, ἐλθέ· καὶ καταβὰς ἀπὸ τοῦ πλοίου Πέτρος περιεπάτησεν ἐπὶ τὰ ὕδατα.”

kai metʼ oliga “apokritheis de autǭ ho Petros eipen, kyrie, ei sy ei, keleuson me elthein pros se epi ta hydata. ho de eipen, elthe; kai katabas apo tou ploiou Petros periepatēsen epi ta hydata.”

And a little later: “And Peter answered him and said, Lord, if it is you, command me to come to you on the waters. And he said, Come. And Peter got down from the boat and walked on the waters.”

Matt 14:28–29 (quotation, high confidence)

Notes and citation

Summary: Christ enabled Peter to walk on the water.

Matt 14:28–29.

Cite (SBL): Eusebius, Dem. ev. 3.2.17 (Dindorf 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-17). (abbreviation not yet checked)

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3.2.18Dindorf 3:143

Πάλιν Μώσης ἀνέμῳ νότῳ βιαίῳ ἔπηξε τὴν θάλασσαν. λέγει δʼ οὖν ἡ γραφή “ἐξέτεινε δὲ Μωσῆς τὴν χεῖρα ἐπὶ τὴν θάλασσαν, καὶ ὑπήγαγε κύριος τὴν θάλασσαν ἀνέμῳ νότῳ βιαίῳ. καὶ ἐπιφέρει “ἐπάγη τὰ κύματα ἐν μέσῳ τῆς θαλάσσης.”

Palin Mōsēs anemǭ notǭ biaiǭ epēxe tēn thalassan. legei dʼ oun hē graphē “exeteine de Mōsēs tēn cheira epi tēn thalassan, kai hypēgage kyrios tēn thalassan anemǭ notǭ biaiǭ. kai epipherei “epagē ta kymata en mesǭ tēs thalassēs.”

Again, Moses congealed the sea with a strong south wind. Scripture says, at any rate: “Moses stretched out his hand over the sea, and the Lord drove back the sea with a strong south wind.” And it adds: “The waves were congealed in the midst of the sea.”

Exod 14:21 (quotation, high confidence) · Exod 15:8 (quotation, high confidence)

Notes and citation

Summary: Moses made the waves stand still.

Exod 14:21; 15:8.

Cite (SBL): Eusebius, Dem. ev. 3.2.18 (Dindorf 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-18). (abbreviation not yet checked)

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3.2.19Dindorf 3:143–144

Ὡσαύτως δὲ καὶ πολὺ κρειττόνως ὁ σωτὴρ ἡμῶν ἐπετίμησε τῷ ἀνέμῳ καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. πάλιν Μώσεως ἀπὸ τοῦ ὄρους κατιόντος τὸ πρόσωπον ἑωρᾶτο πλήρης δόξης. γέγραπται δʼ οὖν “καταβαίνων δʼ αὐτὸς ἐκ τοῦ ὄρους Μώσης οὐκ ᾔδει ὅτι δεδόξασται ἡ ὄψις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ ἐν τῷ αὐτὸν λαλεῖν αὐτῷ. καὶ εἶδεν Ἀαρὼν καὶ πάντες οἶ πρεσβύτεροι τῶν υἱῶν Ἰσραὴλ τὸν Μωσῆν, καὶ ἦν δεδοξασμένη ἡ ὄψις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ.”

Hōsautōs de kai poly kreittonōs ho sōtēr hēmōn epetimēse tǭ anemǭ kai tę̄ thalassę̄, kai egeneto galēnē megalē. palin Mōseōs apo tou orous kationtos to prosōpon heōrato plērēs doxēs. gegraptai dʼ oun “katabainōn dʼ autos ek tou orous Mōsēs ouk ę̄dei hoti dedoxastai hē opsis tou chrōtos tou prosōpou autou en tǭ auton lalein autǭ. kai eiden Aarōn kai pantes oi presbyteroi tōn huiōn Israēl ton Mōsēn, kai ēn dedoxasmenē hē opsis tou chrōtos tou prosōpou autou.”

Likewise, and far better, our Savior rebuked the wind and the sea, and there was a great calm. Again, when Moses came down from the mountain his face was seen full of glory. It is written, at any rate: “As Moses came down from the mountain, he did not know that the appearance of the skin of his face was glorified while he spoke with him. And Aaron and all the elders of the sons of Israel saw Moses, and the appearance of the skin of his face was glorified.”

Matt 8:26 (allusion, high confidence) · Exod 34:29–30 (quotation, high confidence)

Notes and citation

Summary: Christ calmed the sea; Moses’ face shone after meeting God.

Matt 8:26; Exod 34:29–30, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 3.2.19 (Dindorf 3:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-19). (abbreviation not yet checked)

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3.2.20Dindorf 3:144

Ὡσαύτως δὲ καὶ πολὺ διαφερόντως ὁ ἡμέτερος σωτὴρ ἀναγαγὼν τοὺς ἑαυτοῦ μαθητὰς εἰς ὄρος ὑψηλὸν λίαν, μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψε τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. πάλιν Μώσης λεπρὸν ἐκαθάρισε. γέγραπται δʼ οὖν “καὶ ἰδοὺ Μαρὶα λεπρῶσα ὡσεὶ χιών.”

Hōsautōs de kai poly diapherontōs ho hēmeteros sōtēr anagagōn tous heautou mathētas eis oros hypsēlon lian, metemorphōthē emprosthen autōn, kai elampse to prosōpon autou hōs ho hēlios, ta de himatia autou egeneto leuka hōs to phōs. palin Mōsēs lepron ekatharise. gegraptai dʼ oun “kai idou Maria leprōsa hōsei chiōn.”

Likewise, and in a far more excellent way, our Savior, leading his disciples up a very high mountain, was transfigured before them, and his face shone like the sun, and his garments became white as the light. Again, Moses cleansed a leper. It is written, at any rate: “And behold, Miriam was leprous, like snow.”

Matt 17:1–2 (quotation, high confidence) · Num 12:10 (quotation, high confidence)

Notes and citation

Summary: Christ’s transfiguration surpasses Moses’ shining face; Moses healed Miriam’s leprosy.

Matt 17:1–2; Num 12:10.

Cite (SBL): Eusebius, Dem. ev. 3.2.20 (Dindorf 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-20). (abbreviation not yet checked)

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3.2.21Dindorf 3:144

καὶ μετʼ ὀλίγα “καὶ ἐβόησε Μώσης πρὸς κύριον, λέγων, ὁ θεὸς δέομαι ἴασαι ἀυτὴν.”

kai metʼ oliga “kai eboēse Mōsēs pros kyrion, legōn, ho theos deomai iasai autēn.”

And a little later: “And Moses cried to the Lord, saying, O God, I beg you, heal her.”

Num 12:13 (quotation, high confidence)

Notes and citation

Summary: Moses prayed for Miriam’s healing.

Num 12:13.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 3.2.21 (Dindorf 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-21). (abbreviation not yet checked)

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3.2.22Dindorf 3:144

Ὡσαύτως δὲ καὶ μείζονι δυνάμει ἐξουσίας ὁ Χριστὸς τοῦ θεοῦ προσελθόντος αὐτῷ λεπροῦ, καὶ φήσαντος “ἐὰν θέλῃς, δύνασαί με καθαρίσαι· ὑπεκρίνατο· θέλω, καθαρίσθητι. καὶ ἐκαθαρίσθη αὐτοῦ ἡ λέπρα.” πάλιν Μώσης δακτύλῳ θεοῦ ἔφησε τὸν νόμον γεγράφθαι. γέγραπται δʼ οὖν “καὶ ἔδωκε τῷ Μωσεῖ, ἡνίκα κατέπαυσε λαλῶν αὐτῷ ἐν τῷ ὄρει Σινὰ, τὰς δύο πλάκας τοῦ μαρτυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τοῦ θεοῦ.

Hōsautōs de kai meizoni dynamei exousias ho Christos tou theou proselthontos autǭ leprou, kai phēsantos “ean thelę̄s, dynasai me katharisai; hypekrinato; thelō, katharisthēti. kai ekatharisthē autou hē lepra.” palin Mōsēs daktylǭ theou ephēse ton nomon gegraphthai. gegraptai dʼ oun “kai edōke tǭ Mōsei, hēnika katepause lalōn autǭ en tǭ orei Sina, tas dyo plakas tou martyriou, plakas lithinas gegrammenas tǭ daktylǭ tou theou.

Likewise, and with greater power of authority, the Christ of God, when a leper came to him and said, “If you will, you can make me clean,” answered, “I will; be clean.” And his leprosy was cleansed. Again, Moses said the law was written by the finger of God. It is written, at any rate: “And he gave Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone written by the finger of God.”

Matt 8:2–3 (quotation, high confidence) · Exod 31:18 (quotation, high confidence)

Notes and citation

Summary: Christ healed a leper by his word; Moses received the law written by God’s finger.

Matt 8:2–3; Exod 31:18.

Cite (SBL): Eusebius, Dem. ev. 3.2.22 (Dindorf 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-22). (abbreviation not yet checked)

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3.2.23Dindorf 3:144

Καὶ ἐν τῇ Ἐξόδῳ “εἷπον οὖν οἶ ἐπαοιδοὶ τῷ Φαραῷ, δάκτυλος θεοῦ ἐστιν τοῦτο.” ὡσαύτως δὲ καὶ Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ τοῖς Φαρισαίοις ἔλεγεν “εἰ δὲ ἐν δακτύλῳ θεοῦ ἐκβάλλω τὰ δαιμόνια.”

Kai en tę̄ Exodǭ “heipon oun oi epaoidoi tǭ Pharaǭ, daktylos theou estin touto.” hōsautōs de kai Iēsous ho Christos tou theou tois Pharisaiois elegen “ei de en daktylǭ theou ekballō ta daimonia.”

And in Exodus: “The magicians said to Pharaoh, This is the finger of God.” Likewise Jesus the Christ of God said to the Pharisees: “But if I cast out demons by the finger of God.”

Exod 8:19 (8:15 LXX) (quotation, high confidence) · Luke 11:20 (quotation, high confidence)

Notes and citation

Summary: The “finger of God” appears in both Moses’ and Christ’s works.

Exod 8:19 (8:15 LXX); Luke 11:20.

Cite (SBL): Eusebius, Dem. ev. 3.2.23 (Dindorf 3:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-23). (abbreviation not yet checked)

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3.2.24Dindorf 3:144–145

Ἐφʼ ὅλοις τούτοις Μωσῆς μετωνόμασε τὸν Ναυὴν Ἰησοῦν, ὡσαύτως δὲ καὶ ὁ σωτὴρ, τὸν Σί- μωνα Πέτρον. καὶ πάλιν, Μώσης κατέστησε τῷ λαῷ ἡγουμένους ἑβδομήκοντα. λέγει δʼ οὖν ἡ γραφὴ “συνάγαγέ μοι ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων Ἰσραὴλ, καὶ ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ, καὶ ἐπιθήσω ἐπʼ αὐτούς· καὶ συνήγαγεν ἑβδομήκοντα ἄνδρας.”

Ephʼ holois toutois Mōsēs metōnomase ton Nauēn Iēsoun, hōsautōs de kai ho sōtēr, ton Si- mōna Petron. kai palin, Mōsēs katestēse tǭ laǭ hēgoumenous hebdomēkonta. legei dʼ oun hē graphē “synagage moi hebdomēkonta andras apo tōn presbyterōn Israēl, kai aphelō apo tou pneumatos tou epi soi, kai epithēsō epʼ autous; kai synēgagen hebdomēkonta andras.”

On top of all this, Moses renamed the son of Nun Joshua, and likewise the Savior renamed Simon Peter. And again, Moses appointed seventy leaders for the people. Scripture says, at any rate: “Gather for me seventy men from the elders of Israel, and I will take some of the spirit that is on you and put it on them. And he gathered seventy men.”

Num 13:16 (allusion, high confidence) · Matt 16:18 (allusion, medium confidence) · John 1:42 (allusion, medium confidence) · Num 11:16–17 (quotation, high confidence) · Num 11:24 (quotation, high confidence)

Notes and citation

Summary: Moses renamed Joshua and appointed seventy elders; Christ renamed Simon Peter.

Num 13:16; Matt 16:18 (John 1:42); Num 11:16–17, 24. “Joshua” renders Ἰησοῦς, the same name as Jesus.

Notes on the original text

Digital text corrected (misplaced accent in the digital text): Σί- μώνα → Σί- μωνα.

Cite (SBL): Eusebius, Dem. ev. 3.2.24 (Dindorf 3:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-24). (abbreviation not yet checked)

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3.2.25Dindorf 3:144–145

Ὡσαύτως δὲ καὶ ὁ σωτὴρ ἀνέδειξεν αὐτοῦ μαθητὰς ἑβδομήκοντα, καὶ ἀπέστειλεν ἀνὰ δύο πρὸ προσώπου αὐτοῦ. καὶ πάλιν Μώσης δώδεκα ἄνδρας ἐξέπεμψε τὴν γῆν κατασκεψομένους· ὡσαύτως δὲ καὶ πολὺ κρεῖττον ὁ ἡμέτερος σωτὴρ δώδεκα ἀποστόλους ἐξαπέστειλεν ἐπισκέψασθαι πάντα τὰ ἔθνη. πάλιν Μώσης νομοθετεῖ λέγων “οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐκ ἐπιορκήσεις.”

Hōsautōs de kai ho sōtēr anedeixen autou mathētas hebdomēkonta, kai apesteilen ana dyo pro prosōpou autou. kai palin Mōsēs dōdeka andras exepempse tēn gēn kataskepsomenous; hōsautōs de kai poly kreitton ho hēmeteros sōtēr dōdeka apostolous exapesteilen episkepsasthai panta ta ethnē. palin Mōsēs nomothetei legōn “ou phoneuseis, ou moicheuseis, ou klepseis, ouk epiorkēseis.”

Likewise the Savior appointed seventy disciples of his and sent them two by two before his face. And again, Moses sent out twelve men to spy out the land; likewise, and far better, our Savior sent out twelve apostles to visit all the nations. Again, Moses legislates, saying: “You shall not murder, you shall not commit adultery, you shall not steal, you shall not swear falsely.”

Luke 10:1 (allusion, high confidence) · Num 13:2–3 (allusion, high confidence) · Matt 10:5 (allusion, medium confidence) · Exod 20:13–16 (quotation, high confidence)

Notes and citation

Summary: Christ sent seventy disciples and twelve apostles, as Moses sent seventy elders and twelve spies.

Luke 10:1; Num 13:2–3; Matt 10:1–5; Exod 20:13–16 (with “swear falsely” for “bear false witness”, cf. Matt 5:33).

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.2.25 (Dindorf 3:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-25). (abbreviation not yet checked)

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3.2.26Dindorf 3:145

Ὁ δὲ σωτὴρ ἡμῶν ἐπιτείνων τὸν νόμον οὐ τὸ φονεύειν μόνον, ἀλλὰ καὶ τὸ θυμοῦσθαι ἀπαγορεύει· ἀντὶ τοῦ μὴ μοιχεύειν μηδʼ ἐμβλέπειν γυναικὶ μετὰ ἐπιθυμίας ἀκολάστου παραινεῖ, ἀντί τε τοὐ μὴ κλέπτειν τὰ οἰκεῖα τοῖς ἐνδεέσι προΐεσθαι προστάττει. ὑπερβὰς δὲ καὶ τὸ ἐπιορκεῖν τὴν ἀρχὴν μηδὲ ὀμνύναι νομοθετεῖ.

Ho de sōtēr hēmōn epiteinōn ton nomon ou to phoneuein monon, alla kai to thymousthai apagoreuei; anti tou mē moicheuein mēdʼ emblepein gynaiki meta epithymias akolastou parainei, anti te tou mē kleptein ta oikeia tois endeesi proïesthai prostattei. hyperbas de kai to epiorkein tēn archēn mēde omnynai nomothetei.

But our Savior, intensifying the law, forbids not only murder but even anger; instead of not committing adultery, he urges not even to look at a woman with licentious desire; and instead of not stealing, he commands to give one’s own goods to the needy. And going beyond not swearing falsely, he legislates not to swear at all.

Matt 5:21–22 (allusion, high confidence) · Matt 5:27–28 (allusion, high confidence) · Matt 5:33–37 (allusion, high confidence) · Matt 19:21 (allusion, medium confidence)

Notes and citation

Summary: Christ intensifies each commandment of the law.

Matt 5:21–22, 27–28, 33–37; Matt 19:21.

Notes on the original text

Digital text corrected (OCR ι for τ): προστάιτει → προστάττει.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.2.26 (Dindorf 3:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-26). (abbreviation not yet checked)

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3.2.27Dindorf 3:145

καί τι με δεῖ μηκύνειν τὸν λόγον εἰς ἀπόδειξιν τοῦ τὰ παραπλήσια καὶ ἐγγὺς ἀλλήλων πεποιηκέναι Μωσέα καὶ Ἰησοῦν τὸν σωτῆρα καὶ κύριον ἡμῶν, παρὸν, ὅτῳ φίλον, ἐπὶ σχολῆς ἀναλέξασθαι ταῦτα; ἐπεὶ καὶ τὸν θάνατον Μώσεως μηδένα φασὶν ἐγνωκέναι, μηδὲ τὴν ταφὴν αὐτοῦ, ὥσπερ οὖν οὐδὲ τοῦ σωτῆρος ἡμῶν τὴν μετὰ τὴν ἀναβίωσιν εἰς τὴν θεότητα μεταβολήν.

kai ti me dei mēkynein ton logon eis apodeixin tou ta paraplēsia kai engys allēlōn pepoiēkenai Mōsea kai Iēsoun ton sōtēra kai kyrion hēmōn, paron, hotǭ philon, epi scholēs analexasthai tauta? epei kai ton thanaton Mōseōs mēdena phasin egnōkenai, mēde tēn taphēn autou, hōsper oun oude tou sōtēros hēmōn tēn meta tēn anabiōsin eis tēn theotēta metabolēn.

And why need I lengthen the discussion to show that Moses and Jesus our Savior and Lord did similar things, close to one another, when anyone who wishes can collect them at leisure? For they say that no one knew of Moses’ death, nor his burial, just as no one knew of our Savior’s change into divinity after his return to life.

Deut 34:6 (allusion, high confidence)

Notes and citation

Summary: Moses’ unknown death and burial parallel the hidden change of Christ into divinity after his resurrection.

Deut 34:6. The phrase “change into divinity” (εἰς τὴν θεότητα μεταβολή) refers to the glorification of Christ’s risen humanity; translated as written.

Notes on the original text

Digital text corrected (syllables repeated in the digital text): μηδένα δένα → μηδένα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.27 (Dindorf 3:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-27). (abbreviation not yet checked)

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3.2.28Dindorf 3:145–146

εἰ δὴ οὖν διὰ τῶν τοσούτων οὐδεὶς μὲν ἄλλος, μόνος δὲ ὁ σωτὴρ ἡμῶν παρέστη τὰ παραπλήσια Μωσεῖ πραγμένος, θέα λοιπὸν ἐπὶ μόνον αὐτὸν καὶ οὐδʼ ἐφʼ ἕτερον ἀναφέρειν χρὴ τὴν παρὰ Μωσεῖ προφητείαν, διʼ ἧς ὅμοιον αὐτῷ παραστήσειν ὁ θεὸς ἐθέσπισεν εἰπὼν “προφήτην ἐκ τῶν ἀδελφῶν αὐτῶν ἀναστήσω αὐτοῖς, ὥσπερ σὲ, καὶ δώσω τὸ ῥῆμά μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς, καθὰ ἂν ἐντείλωμαι αὐτῷ. καὶ ὁ ἄνθρωπος ὃς ἂν μὴ ἀκούσῃ τῶν λόγων αὐτοῦ, ὅ σὰ ἂν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ.”

ei dē oun dia tōn tosoutōn oudeis men allos, monos de ho sōtēr hēmōn parestē ta paraplēsia Mōsei pragmenos, thea loipon epi monon auton kai oudʼ ephʼ heteron anapherein chrē tēn para Mōsei prophēteian, diʼ hēs homoion autǭ parastēsein ho theos ethespisen eipōn “prophētēn ek tōn adelphōn autōn anastēsō autois, hōsper se, kai dōsō to rhēma mou en tǭ stomati autou, kai lalēsei autois, katha an enteilōmai autǭ. kai ho anthrōpos hos an mē akousę̄ tōn logōn autou, ho sa an lalēsę̄ ho prophētēs epi tǭ onomati mou, egō ekdikēsō ex autou.”

If, then, through so many things no one else but our Savior alone has been shown to have done things like Moses, see how we must refer to him alone, and to no other, the prophecy in Moses through which God foretold that he would raise up one like him, saying: “I will raise up for them a prophet from among their brothers, like you, and I will put my word in his mouth, and he shall speak to them as I command him. And the man who does not listen to his words, whatever the prophet speaks in my name, I will take vengeance on him.”

Deut 18:18–19 (quotation, high confidence)

Notes and citation

Summary: Since only Christ matches Moses, the prophecy of a prophet like Moses refers to him alone.

Deut 18:18–19.

Notes on the original text

Digital text corrected (stray Latin letter in the digital text): ἐν τῷv στόματι → ἐν τῷ στόματι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.28 (Dindorf 3:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-28). (abbreviation not yet checked)

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3.2.29Dindorf 3:146

Αὐτός τε Μώσης πρὸς τὸν λαὸν τὴν τοῦ θεοῦ διερμηνεύων φωνὴν ἔφησεν ‟ προφήτην ἀδελφῶν ὑμῶν ἀναστήσει κύριος ὁ θεὸς ὑμῶν· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ᾐτήσω παρὰ κυρίου τοῦ θεοῦ σου ἐν Χωρὴβ τῇ ἡμέρᾳ τῆς ἐκκλησίας.”

Autos te Mōsēs pros ton laon tēn tou theou diermēneuōn phōnēn ephēsen ‟ prophētēn adelphōn hymōn anastēsei kyrios ho theos hymōn; autou akousesthe kata panta hosa ę̄tēsō para kyriou tou theou sou en Chōrēb tę̄ hēmerą tēs ekklēsias.”

And Moses himself, interpreting God’s voice to the people, said: “A prophet from your brothers the Lord your God will raise up; you shall listen to him in all that you asked of the Lord your God in Horeb on the day of the assembly.”

Deut 18:15–16 (quotation, high confidence)

Notes and citation

Summary: Moses repeats the promise to the people.

Deut 18:15–16.

Cite (SBL): Eusebius, Dem. ev. 3.2.29 (Dindorf 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-29). (abbreviation not yet checked)

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3.2.30Dindorf 3:146

Ὅτι δὲ τῶν μετὰ Μωσέα προφητῶν οὐδεις πρὸ τοῦ σωτῆρος ἡμῶν ὅμοιος ἐγήγερται Μωσεῖ σαφῶς ἡ παλαιὰ γραφὴ διδάσκει λέγουσα ‟καὶ οὐκ ἀνέστη ἔτι προφήτης ἐν Ἰσραὴλ, ὡς Μώσης, ὃν ἔγνω κύριος πρόσωπον κατὰ πρόσωπον ἐν πᾶσι τοῖς σημείοις καὶ τέρασι.”

Hoti de tōn meta Mōsea prophētōn oudeis pro tou sōtēros hēmōn homoios egēgertai Mōsei saphōs hē palaia graphē didaskei legousa ‟kai ouk anestē eti prophētēs en Israēl, hōs Mōsēs, hon egnō kyrios prosōpon kata prosōpon en pasi tois sēmeiois kai terasi.”

That none of the prophets after Moses before our Savior arose like Moses the ancient scripture clearly teaches, saying: “And there did not arise again a prophet in Israel like Moses, whom the Lord knew face to face, in all the signs and wonders.”

Deut 34:10–11 (quotation, high confidence)

Notes and citation

Summary: Scripture says no prophet like Moses arose after him.

Deut 34:10–11, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 3.2.30 (Dindorf 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-30). (abbreviation not yet checked)

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3.2.31Dindorf 3:146

Δέδεικται τοίνυν τὸ ἔνθεον πνεῦμα διὰ Μώσεως περὶ τοῦ σωτῆρος ἡμῶν θεσπίσαν, εἰ δὴ μόνος αὐτὸς καὶ οὐδʼ ἄλλος ὅμοιος τῷ Μωσεῖ γεγονὼς ταῖς αὐτοῦ Μώσεως φωναῖς ἀκολούθως συνέστη. σκέψαι δὲ καὶ ἄλλην προφητείαν ἀνάγραπτον.

Dedeiktai toinyn to entheon pneuma dia Mōseōs peri tou sōtēros hēmōn thespisan, ei dē monos autos kai oudʼ allos homoios tǭ Mōsei gegonōs tais autou Mōseōs phōnais akolouthōs synestē. skepsai de kai allēn prophēteian anagrapton.

It has been shown, then, that the divine Spirit prophesied through Moses about our Savior, since he alone, and no other, has been shown to have become like Moses, in accordance with Moses’ own words. Consider also another recorded prophecy.

Notes and citation

Summary: The Spirit through Moses foretold Christ; another prophecy follows.

Cite (SBL): Eusebius, Dem. ev. 3.2.31 (Dindorf 3:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-149/#p-3-2-31). (abbreviation not yet checked)

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