Demonstration of the Gospel 2.3.18–2.3.79

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 62 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

2.3.18Dindorf 3:92–93

καὶ ποιήσει κύριος Σαβαὼθ πᾶσι τοῖς ἔθνεσιν ἐπὶ τὸ ὄρος τοῦτο, πίονται εὐφροσύνην, πίονται οἶνον, χρί- σονται μύρον ἐν τῷ ὄρει τούτῳ. παράδος ταῦτα πάντα τοῖς ἔθνεσιν, ἡ γὰρ βουλὴ αὕτη ἐπὶ πάντα τὰ ἔθνη· κατέπιεν ὁ θάνατος ἰσχύσας, καὶ πάλιν ἀφεῖλεν ὁ θεὸς πὰν δάκρυον ἀπὸ παντὸς προσώπου, τὸ ὄνειδος τοῦ λαοῦ ἀφεῖλεν ὁ θεὸς ἀπὸ πάσης τῆς γῆς. τὸ γὰρ στόμα κυρίου ἐλάλησε ταῦτα.” λγ΄. Τοῦ αὐτοῦ. Ἀγάθων ἐπαγγελία τῇ πάλαι ἐρήμῳ ἐξ ἐθνῶν ἐκκλησίᾳ, τοῦ τε Ἰουδαίων ἔθνους ἀπόγνωσις καὶ ἔλεγχος τῶν ἁμαρτιῶν αὐτῶν καὶ πάντων τῶν ἐθνῶν κλῆσις.

kai poiēsei kyrios Sabaōth pasi tois ethnesin epi to oros touto, piontai euphrosynēn, piontai oinon, chri- sontai myron en tǭ orei toutǭ. parados tauta panta tois ethnesin, hē gar boulē hautē epi panta ta ethnē; katepien ho thanatos ischysas, kai palin apheilen ho theos pan dakryon apo pantos prosōpou, to oneidos tou laou apheilen ho theos apo pasēs tēs gēs. to gar stoma kyriou elalēse tauta.” lg΄. Tou autou. Agathōn epangelia tę̄ palai erēmǭ ex ethnōn ekklēsią, tou te Ioudaiōn ethnous apognōsis kai elenchos tōn hamartiōn autōn kai pantōn tōn ethnōn klēsis.

And the Lord of hosts will make for all the nations on this mountain: they shall drink gladness, they shall drink wine, they shall be anointed with ointment on this mountain. Hand over all these things to the nations, for this counsel is upon all the nations. Death, having prevailed, swallowed them up, and again God has taken away every tear from every face; the reproach of the people God has taken away from all the earth; for the mouth of the Lord has spoken these things.” 33. Of the same. Promise of good things to the church from the nations, formerly desolate; and despair of the Jewish nation, reproof of their sins, and the calling of all the nations.

Isa 25:6–8 (quotation, high confidence)

Notes and citation

Summary: God will prepare a feast for all nations and wipe away every tear; next heading: Isaiah 43.

Isa 25:6–8, LXX wording.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 2.3.18 (Dindorf 3:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-18). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).

2.3.19Dindorf 3:93

‟Μὴ μνημονεύετε τὰ πρῶτα, καὶ τὰ μὴ συλλογίζεσθε· ὅτι ἰδοὺ ἐγὼ ποιῶ καινὰ ἃ νῦν ἀνατελεῖ, καὶ γνώσεσθε αὐτὰ, καὶ ποιήσω ἐν τῇ ἐρήμῳ ὁδὸν, καὶ ἐν τῇ ἀνύδρῳ ποταμούς· καὶ εὐλογήσει με τὰ θηρία τοῦ ἀγροῦ, σειρῆνες καὶ θυγατέρες στρουθῶν· ὅτι ἔδωκα ἐν τῇ ἐρήμῳ ὕδωρ ποτίσαι τὸ γένος μου τὸ ἐκλεκτὸν, λαόν μου ὃν περιεποιησάμην· τὰς ἀρετάς μου διηγεῖσθε.

‟Mē mnēmoneuete ta prōta, kai ta mē syllogizesthe; hoti idou egō poiō kaina ha nyn anatelei, kai gnōsesthe auta, kai poiēsō en tę̄ erēmǭ hodon, kai en tę̄ anydrǭ potamous; kai eulogēsei me ta thēria tou agrou, seirēnes kai thygateres strouthōn; hoti edōka en tę̄ erēmǭ hydōr potisai to genos mou to eklekton, laon mou hon periepoiēsamēn; tas aretas mou diēgeisthe.

“Do not remember the former things, and do not consider the old; for behold, I make new things, which shall now spring forth, and you shall know them; and I will make a way in the desert and rivers in the dry land. And the beasts of the field shall bless me, sirens and daughters of ostriches; for I have given water in the desert to give drink to my chosen race, my people whom I acquired, to declare my praises.

Isa 43:18–21 (quotation, high confidence)

Notes and citation

Summary: God promises new things: water in the desert for his chosen people.

Isa 43:18–21, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.19 (Dindorf 3:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-19). (abbreviation not yet checked)

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2.3.20Dindorf 3:93

οὐ νῦν ἐκάλεσά σε Ἰακὼβ, οὐδὲ κοπιάσαι σε ἐποίησα Ἰσραήλ. οὐκ ἤνεγκάς μοι πρόβατα τῆς ὁλοκαρπώσεως σου, οὐδὲ ἐν ταῖς θυσίαις σου ἐδόξασάς με· οὐκ ἐδούλευσάς μοι ἐν δώροις, οὐδὲ ἔγκοπόν σε ἐποίησα ἐν λιβάνῳ οὐδὲ ἐκτήσω μοι ἀργυρίου θυμίαμα, οὐδὲ στέαρ τῶν θυσιῶν σου ἐπεθύμησα, ἀλλʼ ἐν ταῖς ἁμαρτίαις σου καὶ ἐν ταῖς ἀδικίαις σου προέστην σου.”

ou nyn ekalesa se Iakōb, oude kopiasai se epoiēsa Israēl. ouk ēnenkas moi probata tēs holokarpōseōs sou, oude en tais thysiais sou edoxasas me; ouk edouleusas moi en dōrois, oude enkopon se epoiēsa en libanǭ oude ektēsō moi argyriou thymiama, oude stear tōn thysiōn sou epethymēsa, allʼ en tais hamartiais sou kai en tais adikiais sou proestēn sou.”

Not now have I called you, Jacob, nor have I made you weary, Israel. You did not bring me the sheep of your whole burnt offering, nor did you glorify me with your sacrifices; you did not serve me with gifts, nor did I weary you with frankincense; nor did you buy me incense with silver, nor did I desire the fat of your sacrifices; but in your sins and in your iniquities I stood over you.”

Isa 43:22–24 (quotation, high confidence)

Notes and citation

Summary: God rebukes Israel for its sins and empty worship.

Isa 43:22–24, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.20 (Dindorf 3:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-20). (abbreviation not yet checked)

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2.3.21Dindorf 3:93–94

καὶ ἐν τοῖς ἑξῆς φησιν ‟ἐπιστράφητε πρός με, καὶ σωθήσεσθε οἱ ἀπʼ ἐσχάτου τῆς γῆς. ἐγὼ εἰμὶ, καὶ οὐκ ἔστιν ἄλλος· κατʼ ἐμαυτοῦ ὀμνύω, ἦ μὴν ἐξελεύσεται ἐκ τοῦ στόματός μου δικαιοσύνη οἱ λόγοι μου οὐκ ἀποστραφήσονται, ὅτι ἐμοὶ πὰν γόνυ κάμψει, καὶ ὀμεῖται πάσα γλῶσσα τὸν θεὸν τὸν ἀληθινὸν, λέγων, δικαιοσύνη καὶ δόξα πρὸς αὐτὸν ἥξει, καὶ αἰσχυνθήσονται πάντες οἱ διοιρίζοντες ἑαυτοὺς ἀπὸ τοῦ κυρίου·” Λδ΄. Τοῦ αὐτοῦ. Δήλωσις τῆς τοῦ Χριστοῦ εἰς ἀνθρώπους παρουςίας καὶ ἔλεγχος τοῦ Ἰουδαίων ἔθνους, καὶ τοῖς ἔθνεσιν ἅπασιν ἀγαθῶν ἐπαγγελία.

kai en tois hexēs phēsin ‟epistraphēte pros me, kai sōthēsesthe hoi apʼ eschatou tēs gēs. egō eimi, kai ouk estin allos; katʼ emautou omnyō, ē mēn exeleusetai ek tou stomatos mou dikaiosynē hoi logoi mou ouk apostraphēsontai, hoti emoi pan gony kampsei, kai omeitai pasa glōssa ton theon ton alēthinon, legōn, dikaiosynē kai doxa pros auton hēxei, kai aischynthēsontai pantes hoi dioirizontes heautous apo tou kyriou;” Ld΄. Tou autou. Dēlōsis tēs tou Christou eis anthrōpous parousias kai elenchos tou Ioudaiōn ethnous, kai tois ethnesin hapasin agathōn epangelia.

And in what follows he says: “Turn to me and be saved, you from the end of the earth. I am, and there is no other. By myself I swear: truly righteousness shall go forth from my mouth; my words shall not be turned back; for to me every knee shall bow, and every tongue shall swear by the true God, saying, Righteousness and glory shall come to him; and all who separate themselves from the Lord shall be put to shame.” 34. Of the same. Declaration of Christ’s coming to mankind, reproof of the Jewish nation, and promise of good things to all the nations.

Isa 45:22–24 (quotation, high confidence)

Notes and citation

Summary: God calls the ends of the earth to turn and be saved; every knee will bow; next heading: Isaiah 50.

Isa 45:22–24, LXX wording.

Notes on the original text

Digital text corrected (stray mark in the digital text): ἠʼ μὴν → ἦ μὴν.

Cite (SBL): Eusebius, Dem. ev. 2.3.21 (Dindorf 3:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-21). (abbreviation not yet checked)

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2.3.22Dindorf 3:94

“οὕτω λέγει κύριος, ποῖον τὸ βιβλίον τοῦτο τοῦ ἀποσταςίου τῆς μητρὸς ὑμῶν, ἐν ᾧ ἐξαπέστειλα Αὐτήν; ἢ τίνι ὑπόχρεῳ πέπρακα ὑμᾶς; ἰδοὺ ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε, καὶ ταῖς ἀνομίαις ὑμῶν ἐξαπέστειλα την μητερα ὑμῶν· διότι ἦλθον, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα. καὶ οὐκ ἦν ὁ ὑπακουςόμενος, ” καὶ τὰ ἑξῆς.

“houtō legei kyrios, poion to biblion touto tou apostasiou tēs mētros hymōn, en hǭ exapesteila Autēn? ē tini hypochreǭ pepraka hymas? idou tais hamartiais hymōn eprathēte, kai tais anomiais hymōn exapesteila tēn mētera hymōn; dioti ēlthon, kai ouk ēn anthrōpos; ekalesa. kai ouk ēn ho hypakousomenos, ” kai ta hexēs.

“Thus says the Lord: What is this bill of divorce of your mother, with which I sent her away? Or to which creditor have I sold you? Behold, you were sold for your sins, and for your iniquities I sent away your mother. Because I came, and there was no man; I called, and there was none to answer,” and so on.

Isa 50:1–2 (quotation, high confidence)

Notes and citation

Summary: God asks where Israel’s bill of divorce is; she was sent away for her sins.

Isa 50:1–2, LXX wording. The “bill of divorce” is prophetic imagery for Israel’s relation to God, not a text on human divorce.

Notes on the original text

Digital text corrected (OCR misreading): ποπιον → ποῖον.

Topics: Divorce and remarriage

Cite (SBL): Eusebius, Dem. ev. 2.3.22 (Dindorf 3:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-22). (abbreviation not yet checked)

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2.3.23Dindorf 3:94

Οἷς ἐπιλέγει “οἱ πορευόμενοι ἐν σκότει, καὶ οὐκ ἔστιν αὐτοῖς φῶς· πεποίθατε ἀπὶ τῷὀνόματι κυρίου, καὶ ἀντιστηρίσασθε ἐπὶ τῷ θεῷ ὑμῶν. ἰδοὺ πάντες ὑμεῖς πῦρ καίετε καὶ κατισχύσατε φλόγα. Πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν, καὶ τῇ φλογὶ ᾖ ἐξξκαύεσατε. διʼ ἐμὲ ἐγένετο ταῦτα ὑμῖν, ἐν λύπῃ κοιμηθήσεσθε.” καὶ τὰ ἑξῆς.

Hois epilegei “hoi poreuomenoi en skotei, kai ouk estin autois phōs; pepoithate api tǭonomati kyriou, kai antistērisasthe epi tǭ theǭ hymōn. idou pantes hymeis pyr kaiete kai katischysate phloga. Poreuesthe tǭ phōti tou pyros hymōn, kai tę̄ phlogi ę̄ exxkauesate. diʼ eme egeneto tauta hymin, en lypę̄ koimēthēsesthe.” kai ta hexēs.

To this he adds: “You who walk in darkness and have no light, trust in the name of the Lord and lean upon your God. Behold, all of you kindle a fire and strengthen a flame. Walk by the light of your fire and by the flame you have kindled. Because of me these things have happened to you; you shall lie down in grief,” and so on.

Isa 50:10–11 (quotation, high confidence)

Notes and citation

Summary: Those who walk by their own fire will lie down in grief.

Isa 50:10–11, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.23 (Dindorf 3:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-23). (abbreviation not yet checked)

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2.3.24Dindorf 3:94

οἷς ἐπιλέγει “ἀκούσατέ μου, ἀκούσατέ μου· λαός μου, καὶ οἱ βασιλεῖς πρός με ἐνωτίσασθε, ὅτι νόμος παρʼ ἐμοῦ ἐξελεύσεται, καὶ ἡ κρίσις μου εἰς φῶς ἐθνῶν. ἐγγίζει ταχὺ ἡ δικαιοσύνη μου, καὶ ἐξελεύσεται ὡς φῶς τὸ σωτήριόν μου, καὶ ἐπὶ τὸν βραχίονά μου ἔθνη ἐλπιοῦσιν.” λε΄ Ἐκ τοῦ αὐτοῦ. Ἔλεγχος τῶν ἀσεβημάτων τοῦ τῶν Ἰουδαίων ἐθνους καὶ ἀπόπτωσις Αὐτῶν τῆς εὐσεβείας, τῆς δὲ τῶν ἐθνῶν ἁπάντων κλήσεως Δήλωσις.

hois epilegei “akousate mou, akousate mou; laos mou, kai hoi basileis pros me enōtisasthe, hoti nomos parʼ emou exeleusetai, kai hē krisis mou eis phōs ethnōn. engizei tachy hē dikaiosynē mou, kai exeleusetai hōs phōs to sōtērion mou, kai epi ton brachiona mou ethnē elpiousin.” le΄ Ek tou autou. Elenchos tōn asebēmatōn tou tōn Ioudaiōn ethnous kai apoptōsis Autōn tēs eusebeias, tēs de tōn ethnōn hapantōn klēseōs Dēlōsis.

To this he adds: “Hear me, hear me, my people; and you kings, give ear to me; for a law shall go forth from me, and my judgment for a light of the nations. My righteousness draws near quickly, and my salvation shall go forth as a light, and on my arm the nations shall hope.” 35. From the same. Reproof of the impieties of the Jewish nation and their falling away from piety, and declaration of the calling of all the nations.

Isa 51:4–5 (quotation, high confidence)

Notes and citation

Summary: A law and light will go out from God to the nations; next heading: Isaiah 59.

Isa 51:4–5, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.24 (Dindorf 3:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-24). (abbreviation not yet checked)

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2.3.25Dindorf 3:94–95

“Μὴ οὐχὶ ἰσχύει ἡ χεὶρ κυρίου τοῦ σῶσαι, ἢ ἐβάρυνεν τὸ οὖς αὐτοῦ τοῦ μὴ ἀκοῦσαι; ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διίστησιν ἀνάμεσον ὑμῶν, καὶ ἀνάμεσον τοῦ θεοῦ, καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀφʼ ὑμῶν τοῦ μὴ ἐλεήσαι· αἶ γὰρ χεῖρες ὑμῶν μεμολυσμέναι αἵματι, καὶ οἶ δάκτυλοι ὑμῶν ἐν ἁμαρτίαις,

“Mē ouchi ischyei hē cheir kyriou tou sōsai, ē ebarynen to ous autou tou mē akousai? alla ta hamartēmata hymōn diistēsin anameson hymōn, kai anameson tou theou, kai dia tas hamartias hymōn apestrepsen to prosōpon autou aphʼ hymōn tou mē eleēsai; ai gar cheires hymōn memolysmenai haimati, kai oi daktyloi hymōn en hamartiais,

“Is the hand of the Lord not strong to save, or is his ear heavy so that he cannot hear? But your sins stand between you and God, and because of your sins he has turned his face from you so as not to have mercy. For your hands are defiled with blood, and your fingers with sins,

Isa 59:1–3 (quotation, high confidence)

Notes and citation

Summary: Israel’s sins separate it from God.

Isa 59:1–3, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.25 (Dindorf 3:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-25). (abbreviation not yet checked)

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2.3.26Dindorf 3:95

τὰ δὲ χείλη ὑμῶν ἐλάλησεν ἀνομίαν, καὶ ἡ γλῶσσα ὑμῶν ἀδικίαν μελετᾷ. οὐδεὶς λαλεῖ δίκαια, οὐδʼ ἔστιν ἡ κρίσις ἀλη- θινή· πεποίθασιν ἐπὶ ματαίοις, καὶ λαλοῦσι κενὰ, ὅτι κύουσι πόνον καὶ τίκτουσιν ἀνομίαν·

ta de cheilē hymōn elalēsen anomian, kai hē glōssa hymōn adikian meletą. oudeis lalei dikaia, oudʼ estin hē krisis alē- thinē; pepoithasin epi mataiois, kai lalousi kena, hoti kyousi ponon kai tiktousin anomian;

and your lips have spoken lawlessness, and your tongue meditates injustice. No one speaks just things, nor is there true judgment; they trust in vanities and speak empty things, for they conceive trouble and bring forth lawlessness;

Isa 59:3–4 (quotation, high confidence)

Notes and citation

Summary: Their speech is lawless and their judgment false.

Isa 59:3–4, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.26 (Dindorf 3:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-26). (abbreviation not yet checked)

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2.3.27Dindorf 3:95

ὠὰ ἀσπίδων ἔρρηξαν, καὶ ἱστὸν ἀράχνης ὑφαίνουσι, καὶ ὁ θέλων τῶν ὠῶν αὐτῶν φαγεῖν συντρίψας οὔριον εὗρε καὶ ἐν αὐτῷ βασιλίσκον, ὁ ἱστὸς αὐτῶν οὐκ ἔσται εἰς ἱμάτιον, οὐδὲ μὴ περιβάλωνται ἀπὸ τῶν ἔργων αὐτῶν· τὰ γὰρ ἔργα αὐτῶν ἔργα ἀνομίας, οἶ δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσι· ταχινοὶ ἐκχέαι αἷμα, καὶ οἶ διαλογισμοὶ αὐτῶν διαλογισμοὶ ἀφρόνων· σύν- τριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, αἶ τρίβοι αὐτῶν διεστραμμέναι, ἃς διοδεύουσιν, καὶ οὐκ οἴδασιν εἰρήνην.

ōa aspidōn errēxan, kai histon arachnēs hyphainousi, kai ho thelōn tōn ōōn autōn phagein syntripsas ourion heure kai en autǭ basiliskon, ho histos autōn ouk estai eis himation, oude mē peribalōntai apo tōn ergōn autōn; ta gar erga autōn erga anomias, oi de podes autōn epi ponērian trechousi; tachinoi ekcheai haima, kai oi dialogismoi autōn dialogismoi aphronōn; syn- trimma kai talaipōria en tais hodois autōn, ai triboi autōn diestrammenai, has diodeuousin, kai ouk oidasin eirēnēn.

they have broken asps’ eggs and weave a spider’s web; and whoever wishes to eat of their eggs, having broken one, found it addled, and in it a basilisk. Their web shall not become a garment, nor shall they clothe themselves with their works; for their works are works of lawlessness. Their feet run to wickedness, swift to shed blood, and their thoughts are the thoughts of fools; ruin and misery are in their ways; their paths, which they travel, are crooked, and they do not know peace.

Isa 59:5–8 (quotation, high confidence)

Notes and citation

Summary: Their works are vain and violent; they do not know peace.

Isa 59:5–8, LXX wording (cf. Rom 3:15–17).

Cite (SBL): Eusebius, Dem. ev. 2.3.27 (Dindorf 3:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-27). (abbreviation not yet checked)

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2.3.28Dindorf 3:95

διὰ τοῦτο ἀπέστη ἡ κρίσις ἀπʼ αὐτῶν, καὶ οὐ μὴ καταλάβῃ αὐτοὺς δικαιοσύνη. ὑπο- μεινάντων φῶς, ἐγένετο αὐτοῖς σκότος· μείναντες αὐγὴν, ἐν ἀωρίᾳ περιεπάτησαν. ψηλαφήσουσιν ὡς τυφλοὶ τοῖχον, καὶ ὡς οὐχ ὑπαρχόντων ὀφθαλμῶν ψηλαφήσουσι, πεσοῦνται ἐν μεσημβρίᾳ ὡς ἐν μεσονυκτίῳ· ὡς ἀποθνήσκοντες στενάξουσιν· ὡς ἄρκος καὶ περιστερὰ ἅμα πορεύσονται.” καὶ τὰ ἑξῆς.

dia touto apestē hē krisis apʼ autōn, kai ou mē katalabę̄ autous dikaiosynē. hypo- meinantōn phōs, egeneto autois skotos; meinantes augēn, en aōrią periepatēsan. psēlaphēsousin hōs typhloi toichon, kai hōs ouch hyparchontōn ophthalmōn psēlaphēsousi, pesountai en mesēmbrią hōs en mesonyktiǭ; hōs apothnēskontes stenaxousin; hōs arkos kai peristera hama poreusontai.” kai ta hexēs.

Therefore judgment has departed from them, and righteousness shall not overtake them. While they waited for light, darkness came to them; waiting for brightness, they walked in untimely gloom. They shall grope for the wall like the blind, and grope as though they had no eyes; they shall fall at noon as at midnight; they shall groan like the dying; they shall go together like a bear and a dove,” and so on.

Isa 59:9–11 (quotation, high confidence)

Notes and citation

Summary: They grope in darkness at noon.

Isa 59:9–11, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.28 (Dindorf 3:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-28). (abbreviation not yet checked)

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2.3.29Dindorf 3:95–96

οἶς ἐπιλέγει “ καὶ φοβηθήσονται οἶ ἀπὸ δυσμῶν τὸ ὄνομα κυρίου, καὶ οἱ ἀπὸ ἀνατολῶν ἡλίου, τὸ ὄνομα τὸ ἔνδοξον.” Ἀλλὰ γὰρ πλείστων ὅσων οὐσῶν περὶ τῆς αὐτῆς ὑποθέσεως προφητειῶν, ταῖς παρατεθείσαις μαρτυρίαις ἀρκεσθησόμεθα καὶ κατὰ καιρὸν αὖθις ἀναλαβόν- τες ἐξομαλίσομεν, ἡγούμενοι τέως δαψιλέσι ταῖς λέξεσι καὶ ταῖς ἀπὸ τούτων μαρτυρίαις κεχρημένοι ἱκανῶς ἀποδεδειχέναι μηδὲν πλέον ἔχειν Ἰουδαίους τῶν λοιπῶν ἐθνῶν.

ois epilegei “ kai phobēthēsontai oi apo dysmōn to onoma kyriou, kai hoi apo anatolōn hēliou, to onoma to endoxon.” Alla gar pleistōn hosōn ousōn peri tēs autēs hypotheseōs prophēteiōn, tais paratetheisais martyriais arkesthēsometha kai kata kairon authis analabon- tes exomalisomen, hēgoumenoi teōs dapsilesi tais lexesi kai tais apo toutōn martyriais kechrēmenoi hikanōs apodedeichenai mēden pleon echein Ioudaious tōn loipōn ethnōn.

To this he adds: “And those from the west shall fear the name of the Lord, and those from the rising of the sun his glorious name.” But since there are very many prophecies on the same subject, we will be content with the testimonies set out, and will take them up again at the proper time and smooth them out, considering meanwhile that, having used the passages abundantly and the testimonies from them, we have sufficiently shown that the Jews have no advantage over the other nations.

Isa 59:19 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells that east and west will fear God’s name; Eusebius concludes that the Jews have no advantage over the nations.

Isa 59:19, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.29 (Dindorf 3:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-29). (abbreviation not yet checked)

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2.3.30Dindorf 3:96

εἴτε γὰρ τῆς τοῦ θεοφιλοῦς Ἀβραὰμ εὐλογίας μόνους αὐτούς φασιν εἶναι κοινωνοὺς διὰ τὸ ἐξ αὐτοῦ κατάγειν τὸ γένος· ἀλλὰ καὶ τοῖς ἔθνεσι τῆς ἴσης τῷ Ἀβραὰμ οὐ μόνον, ἀλλὰ καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακὼβ εὐλογίας μεταδώσειν ἐπήγγελται, διαρρήδην εὐλογηθήσεσθαι ὁμοίως αὐτοῖς πάντα τὰ ἔθνη προειπὼν, καὶ ὑπὸ μίαν καὶ τὴν αὐτὴν εὐφροσύνην τοῖς μακαρίοις καὶ θεοφιλέσι καὶ τὰ λοιπὰ ἔθνη ἀνακαλούμενος κατὰ τὸ “εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ·’

eite gar tēs tou theophilous Abraam eulogias monous autous phasin einai koinōnous dia to ex autou katagein to genos; alla kai tois ethnesi tēs isēs tǭ Abraam ou monon, alla kai tǭ Isaak kai tǭ Iakōb eulogias metadōsein epēngeltai, diarrēdēn eulogēthēsesthai homoiōs autois panta ta ethnē proeipōn, kai hypo mian kai tēn autēn euphrosynēn tois makariois kai theophilesi kai ta loipa ethnē anakaloumenos kata to “euphranthēte ethnē meta tou laou autou;’

For if they say that they alone share in the blessing of the God-beloved Abraham because their race descends from him, it has been promised that the nations too will be given a blessing equal not only to Abraham’s but also to Isaac’s and Jacob’s, since he expressly foretold that all the nations would be blessed like them, and called the other nations to one and the same gladness with the blessed and God-beloved men, as in “Rejoice, nations, with his people”;

Deut 32:43 (quotation, high confidence)

Notes and citation

Summary: If the Jews claim Abraham’s blessing by descent, the nations have been promised an equal blessing.

Deut 32:43 LXX.

Cite (SBL): Eusebius, Dem. ev. 2.3.30 (Dindorf 3:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-30). (abbreviation not yet checked)

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2.3.31Dindorf 3:96

καὶ‘ ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ θεοῦ Ἀβραάμ·” εἴτε ἐπὶ βασιλείᾳ τοῦ θεοῦ, ὡς ἂν αὐτοῦ γεγονότες κλῆρος, φρυάττονται· ἀλλὰ καὶ ἐπὶ πάντα τὰ λοιπὰ ἔθνη βασιλεύσειν ὁ θεὸς θεσπίζεται ‟εἴπατε γὰρ, φησὶν, ἐν τοῖς ἔθνεσιν, κύριος ἐβασίλευσε·”

kai‘ archontes laōn synēchthēsan meta tou theou Abraam;” eite epi basileią tou theou, hōs an autou gegonotes klēros, phryattontai; alla kai epi panta ta loipa ethnē basileusein ho theos thespizetai ‟eipate gar, phēsin, en tois ethnesin, kyrios ebasileuse;”

and “The rulers of the peoples are gathered together with the God of Abraham.” Or if they boast of the kingdom of God, as though they had become his portion, it is prophesied that God will reign over all the other nations too: “Say among the nations,” he says, “the Lord reigns”;

Ps 47:9 (46:10 LXX) (quotation, high confidence) · Ps 96:10 (95:10 LXX) (quotation, high confidence)

Notes and citation

Summary: God’s kingdom extends over all nations, not Israel alone.

Ps 47:9 (46:10 LXX); Ps 96:10 (95:10 LXX).

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): θεσπίζεται σπίζεται → θεσπίζεται.

Cite (SBL): Eusebius, Dem. ev. 2.3.31 (Dindorf 3:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-31). (abbreviation not yet checked)

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2.3.32Dindorf 3:96

καὶ πάλιν ‟ἐβασίλευσεν ὁ θεὸς ἐπὶ πάντα τὰ ἔθνη·” εἴτε ἐπὶ τὸ ἱερουργεῖν καὶ τῷ θεῷ λατρεύειν ἐξειλέχθαι αὀτοὺς φαῖεν, δεικτέον ὡς καὶ τοῖς ἔθνεσι τῆς ἴσης ὁ λόγος μεταδώσειν ἐπήγγελται θεραπείας λέγων ‟ἐνέγκατε τῷ κυρίῳ αἱ τῶν ἐθνῶν, ἐνέγκατε τῷ κυρίῳ δόξαν καὶ τιμήν. ἄρατε θυσίας, καὶ εἰσπορεύεσθε εἰς τὰς αὐλὰς αὐτοῦ.

kai palin ‟ebasileusen ho theos epi panta ta ethnē;” eite epi to hierourgein kai tǭ theǭ latreuein exeilechthai aotous phaien, deikteon hōs kai tois ethnesi tēs isēs ho logos metadōsein epēngeltai therapeias legōn ‟enenkate tǭ kyriǭ hai tōn ethnōn, enenkate tǭ kyriǭ doxan kai timēn. arate thysias, kai eisporeuesthe eis tas aulas autou.

and again, “God reigns over all the nations.” Or if they say they were chosen to perform sacred rites and serve God, it must be shown that the word promised to give the nations too an equal share in the service, saying: “Bring to the Lord, you [families] of the nations, bring to the Lord glory and honor; take up sacrifices and enter his courts.

Ps 47:8 (46:9 LXX) (quotation, high confidence) · Ps 96:7–8 (95:7-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The nations too are called to bring offerings and enter God’s courts.

Ps 47:8 (46:9 LXX); Ps 96:7–8 (95:7–8 LXX). “Families” (πατριαί) has dropped out of the digital text and is supplied.

Notes on the original text

Digital text corrected (syllable repeated across a line break in the digital text): τιμήν. μήν. → τιμήν..

Cite (SBL): Eusebius, Dem. ev. 2.3.32 (Dindorf 3:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-32). (abbreviation not yet checked)

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2.3.33Dindorf 3:96–97

οἷς καὶ τὸ παρὰ τῷ Ἡσαΐᾳ συνάψεις λόγιον τὸ φῆσαν ‟ἔσται θυσιαστήριον τῷ κυρίῳ χώρᾳ Αἰγύπτου,... καὶ γνώσονται οἱ Αἰγύπτιοι τὸν κύριον. καὶ ποιήσουσι θυσίας, καὶ εὔξονται εὐχὰς τῷ κυρίῳ καὶ ἀποδώσουσιν.’ ἔνθα καὶ ἐπιστήσεις ὡς ἐκτὸς τῆς Ἱερουσαλὴμ ἐπὶ τῆς θυσιαστήριον τῷ κυρίῳ συστήσεσθαι, καὶ θύσειν αὐτόθι τοὺς Αἰγυπτίους καὶ εὔξεσθαι εὐχὰς, καὶ ἀποδώσειν τῷ κυρίῳ προφητεύεται.

hois kai to para tǭ Hēsaïą synapseis logion to phēsan ‟estai thysiastērion tǭ kyriǭ chōrą Aigyptou,... kai gnōsontai hoi Aigyptioi ton kyrion. kai poiēsousi thysias, kai euxontai euchas tǭ kyriǭ kai apodōsousin.’ entha kai epistēseis hōs ektos tēs Hierousalēm epi tēs thysiastērion tǭ kyriǭ systēsesthai, kai thysein autothi tous Aigyptious kai euxesthai euchas, kai apodōsein tǭ kyriǭ prophēteuetai.

To these you will join the oracle in Isaiah which said: “There shall be an altar to the Lord in the land of Egypt … and the Egyptians shall know the Lord, and they shall offer sacrifices and vow vows to the Lord and pay them.” There you will note that it is prophesied that an altar to the Lord will be established outside Jerusalem, in the land [of Egypt], and that the Egyptians will sacrifice there and vow vows and pay them to the Lord.

Isa 19:19 (quotation, high confidence) · Isa 19:21 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s prophecy of an altar in Egypt shows worship outside Jerusalem.

Isa 19:19, 21, LXX wording, abridged. ἐπὶ τῆς is read as “in the land [of Egypt]”; a word seems lost.

Cite (SBL): Eusebius, Dem. ev. 2.3.33 (Dindorf 3:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-33). (abbreviation not yet checked)

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2.3.34Dindorf 3:97

οὐ μόνον δὲ ἄρα ἐπὶ τῆς Αἰγύπτου, ἀλλὰ καὶ ἐπʼ αὐτῆς τῆς ἀληθοῦς Ἱερουσαλὴμ, ἥτις ποτὲ αὕτη νοεῖται, πάντα τὰ ἔθνη, καὶ αὐτοί γε οἶ πάντων δεισιδαιμονέστατοι Αἰγύπτιοι τὴν κατὰ διάνοιαν θεωρουμένην σκηνοπηγίαν ἑορτάσειν ὑπὸ τῆς προφητείας ἀνακαλοῦνται.

ou monon de ara epi tēs Aigyptou, alla kai epʼ autēs tēs alēthous Hierousalēm, hētis pote hautē noeitai, panta ta ethnē, kai autoi ge oi pantōn deisidaimonestatoi Aigyptioi tēn kata dianoian theōroumenēn skēnopēgian heortasein hypo tēs prophēteias anakalountai.

And not only in Egypt, but in the true Jerusalem itself, whatever it is understood to be, all the nations, even the Egyptians, most superstitious of all, are called by the prophecy to celebrate the feast of tabernacles understood in the spiritual sense.

Zech 14:16–19 (allusion, high confidence)

Notes and citation

Summary: All nations, even Egypt, are called to keep the spiritual feast of tabernacles in the true Jerusalem.

Zech 14:16–19; cf. 2.1.20–22.

Cite (SBL): Eusebius, Dem. ev. 2.3.34 (Dindorf 3:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-34). (abbreviation not yet checked)

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2.3.35Dindorf 3:97

εἰ δὲ καὶ πάλαι πρότερον ‘ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἱακὼβ, σχοίνισμα κληρονομίας Ἰσραὴλ, ” ἀλλʼ ὕστερόν ποτε καὶ τὰ ἔθνη πάντα τῷ κυρίῳ δοθήσεσθαι κλῆρος εἴρηται φήσαντος αὐτῷ τοῦ πατρὸς‘‘ αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου. καὶ γὰρ κατακυριεύσειν οὐ τῆς Ἰουδαίας, ἀλλʼ ἀπὸ θαλάσσης ἴως θαλάσσης καὶ περάτων τῆς οἰκουμένης προφητεύεται ‟πάντα τε ἔθνη δουλεύσουσιν αὐτῷ, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς.

ei de kai palai proteron ‘egenēthē meris kyriou laos autou Hiakōb, schoinisma klēronomias Israēl, ” allʼ hysteron pote kai ta ethnē panta tǭ kyriǭ dothēsesthai klēros eirētai phēsantos autǭ tou patros‘‘ aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou. kai gar katakyrieusein ou tēs Ioudaias, allʼ apo thalassēs iōs thalassēs kai peratōn tēs oikoumenēs prophēteuetai ‟panta te ethnē douleusousin autǭ, kai eneulogēthēsontai en autǭ pasai hai phylai tēs gēs.

And if long ago “his people Jacob became the Lord’s portion, Israel the lot of his inheritance,” yet it is said that later all the nations too will be given to the Lord as his lot, since the Father says to him: “Ask of me, and I will give you the nations as your inheritance.” For it is prophesied that he will rule not over Judea but from sea to sea and to the ends of the world, and that “all the nations shall serve him, and in him all the tribes of the earth shall be blessed.”

Deut 32:9 (quotation, high confidence) · Ps 2:8 (quotation, high confidence) · Ps 72:8 (71:8 LXX) (allusion, high confidence) · Ps 72:11 (71:11 LXX) (quotation, high confidence) · Ps 72:17 (71:17 LXX) (quotation, high confidence)

Notes and citation

Summary: Once Israel was the Lord’s portion; now the nations are given to Christ as his inheritance.

Deut 32:9 LXX; Ps 2:8; Ps 72:8, 11, 17 (71 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.35 (Dindorf 3:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-35). (abbreviation not yet checked)

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2.3.36Dindorf 3:97

τούτου δὲ ἦν αἴτιον τὸ γνωρίσαι τῶν ὅλων θεὸν τὸ σωτήριον αὐτοῦ ἐνώπιον πάντων τῶν ἐθνῶν. σεσημείωται δὲ ἡμῖν ἤδη πρότερον τὸ Ἰησοῦς ὄνομα εἰς τὴν ἀπὸ τῆς Ἑβραίων μεταβαλλόμενον φωνῆς σωτήριον ἑρμηνεύεσθαι, ὡς μηδὲν ἕτερον εἶναι τὸ σωτήριον τοῦ θεοῦ ἢ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προσηγορίαν.

toutou de ēn aition to gnōrisai tōn holōn theon to sōtērion autou enōpion pantōn tōn ethnōn. sesēmeiōtai de hēmin ēdē proteron to Iēsous onoma eis tēn apo tēs Hebraiōn metaballomenon phōnēs sōtērion hermēneuesthai, hōs mēden heteron einai to sōtērion tou theou ē tēn tou sōtēros hēmōn Iēsou Christou prosēgorian.

The cause of this was that the God of all made known his salvation before all the nations. We have already noted before that the name Jesus, rendered from the Hebrew language, is interpreted “salvation,” so that the salvation of God is nothing other than the name of our Savior Jesus Christ.

Ps 98:2 (97:2 LXX) (allusion, high confidence)

Notes and citation

Summary: God’s “salvation” made known to the nations is the name of Jesus.

Ps 98:2 (97:2 LXX). The name Jesus (Yeshua) is linked to Hebrew yeshuʿah, “salvation.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.36 (Dindorf 3:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-36). (abbreviation not yet checked)

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2.3.37Dindorf 3:97–98

μαρτυρεῖ τούτῳ καὶ ὁ Συμεὼν ἐν τῷ εὐαγγελίῳ, ὃς λαβὼν τὸ παιδίον, αὐτὸν δὴ τὸν Ἰησοῦν, μετὰ χεῖρας ἐπηύξατο ‟νῦν ἀπολύεις δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, φῶς εἰς ἀποκάλυψιν ἐθνῶν. αὐτὸ γοῦν τὸ σωτήριον καὶ ὁ ψαλμῳδὸς ἐδήλου λέγων ‟ἐγνώρισε κύριος τὸ σωτήριον αὐτοῦ, ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ.’

martyrei toutǭ kai ho Symeōn en tǭ euangeliǭ, hos labōn to paidion, auton dē ton Iēsoun, meta cheiras epēuxato ‟nyn apolyeis doulon sou, despota, kata to rhēma sou en eirēnę̄; hoti eidon hoi ophthalmoi mou to sōtērion sou, ho hētoimasas kata prosōpon pantōn tōn laōn, phōs eis apokalypsin ethnōn. auto goun to sōtērion kai ho psalmǭdos edēlou legōn ‟egnōrise kyrios to sōtērion autou, enantion tōn ethnōn apekalypse tēn dikaiosynēn autou.’

Simeon too bears witness to this in the Gospel. Taking the child, Jesus himself, in his arms, he prayed: “Now, Master, you let your servant depart in peace according to your word; for my eyes have seen your salvation, which you prepared before the face of all peoples, a light for revelation to the nations.” This same salvation the psalmist too indicated, saying: “The Lord has made known his salvation; before the nations he has revealed his righteousness.”

Luke 2:29–32 (quotation, high confidence) · Ps 98:2 (97:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Simeon, holding Jesus, called him God’s salvation for the nations, as the psalm foretold.

Luke 2:29–32; Ps 98:2 (97:2 LXX).

Notes on the original text

Digital text corrected (OCR α for ω): ἐγνάρισε → ἐγνώρισε.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.37 (Dindorf 3:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-37). (abbreviation not yet checked)

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2.3.38Dindorf 3:98

καὶ κατὰ τὸν Ἠσαίαν τοῦτʼ αὐτὸ τὸ σωτήριον ἰδόντες πάντες ἄνθρωποι προσκυνήσειν λέγονται τῷ τῶν ὅλων θεῷ τὸ σωτήριον αὐτοῦ τοῖς πᾶσιν ἀφθόνως κεχαρισμένῳ· καὶ προσκυνήσειν γε αὐτῷ οὐκ ἐπὶ τῆς κάτω Ἱερουσαλὴμ τῆς κατὰ Παλαιστίνην, ἀλλʼ ἕκαστον ἐκ τοῦ τόπου αὐτοῦ, καὶ πάντας τοὺς ἐν ταῖς νήσοις τῶν ἐθνῶν· ὅτε καὶ πληρωθήσεται τὸ φάσκον λόγιον ἐπικαλεῖσθαι πάντας ἀνθρώπους οὐκ ἔτι τοὺς πατρῴους θεοὺς, οὐδὲ τὰ εἴδωλα καὶ τοὺς δαίμονας, ἀλλὰ τὸ ὄνομα κυρίου, καὶ δουλεύειν αὐτῷ ὑπὸ ζυγὸν ἔνα, ἐκ περάτων τε ποταμῶν Αἰθιοπίας προσοίσουσιν αὐτῷ τὰς λογικὰς καὶ ἀναίμους θυσίας διὰ τῆς τοῦ Χριστοῦ καινῆς διαθήκης, οὐκ ἐπὶ τῆς κάτω Ἱερουσαλὴμ, οὐδʼ ἐν τῷ πρὸς ταύτῃ θυσιαστηρίῳ, ἀλλʼ ἐν τοῖς δηλουμένοις πέρασι τῆς Αἰθιοπίας ἀνενεχθησομένας.

kai kata ton Ēsaian toutʼ auto to sōtērion idontes pantes anthrōpoi proskynēsein legontai tǭ tōn holōn theǭ to sōtērion autou tois pasin aphthonōs kecharismenǭ; kai proskynēsein ge autǭ ouk epi tēs katō Hierousalēm tēs kata Palaistinēn, allʼ hekaston ek tou topou autou, kai pantas tous en tais nēsois tōn ethnōn; hote kai plērōthēsetai to phaskon logion epikaleisthai pantas anthrōpous ouk eti tous patrǭous theous, oude ta eidōla kai tous daimonas, alla to onoma kyriou, kai douleuein autǭ hypo zygon ena, ek peratōn te potamōn Aithiopias prosoisousin autǭ tas logikas kai anaimous thysias dia tēs tou Christou kainēs diathēkēs, ouk epi tēs katō Hierousalēm, oudʼ en tǭ pros tautę̄ thysiastēriǭ, allʼ en tois dēloumenois perasi tēs Aithiopias anenechthēsomenas.

And according to Isaiah, all people, having seen this very salvation, are said to worship the God of all, who has bestowed his salvation ungrudgingly on all; and to worship him not in the Jerusalem below, in Palestine, but each from his own place, and all those in the islands of the nations. Then will be fulfilled the oracle that says all people will call no longer on their ancestral gods, nor on idols and demons, but on the name of the Lord, and serve him under one yoke; and from the ends of the rivers of Ethiopia they will bring him the rational and bloodless sacrifices through the new covenant of Christ, offered not in the Jerusalem below, nor at the altar there, but at the ends of Ethiopia that are named.

Zeph 2:11 (allusion, high confidence) · Zeph 3:9–10 (allusion, high confidence)

Notes and citation

Summary: All nations will worship God from their own places and offer bloodless sacrifices even from Ethiopia.

Eusebius here cites Zeph 2:11 and 3:9–10 (not Isaiah) by memory.

Notes on the original text

Digital text corrected (OCR θ for υ): προσκθνήσειν → προσκυνήσειν.

Topics: Eucharist

Cite (SBL): Eusebius, Dem. ev. 2.3.38 (Dindorf 3:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-38). (abbreviation not yet checked)

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2.3.39Dindorf 3:98–99

εἰ δὲ καὶ μέγα τί ἐστιν λαὸν εἶναί τε καὶ χρηματίζειν θεοῦ, καὶ ἕν γε τοῦτο τῶν μεγίστων θείων ἐπαγγελιῶν τυγχάνει, τὸ ὑπʼ αὐτοῦ λέγεσθαι περὶ τῶν ἀξίων αὐτοῦ ‟ἔσομαι αὐτῶν θεὸς, καὶ αὐτοὶ ἔσονται λαός ἐσεμνύνετό τε πρὶν εἰκότως ὁ Ἰσραὴλ ἐπὶ τῷ ὡς μόνος λαὸς ὢν τοῦ θεοῦ, ἀλλὰ καὶ τοῦτο τὸ ἀγαθὸν ἐπιδημήσας ὁ κύριος τοῖς ἔθνεσι χαριεῖσθαι ὑπισχνεῖται λέγων ‟ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν κύριον, καὶ ἔσονται αὐτῷ εἰς λαόν.·

ei de kai mega ti estin laon einai te kai chrēmatizein theou, kai hen ge touto tōn megistōn theiōn epangeliōn tynchanei, to hypʼ autou legesthai peri tōn axiōn autou ‟esomai autōn theos, kai autoi esontai laos esemnyneto te prin eikotōs ho Israēl epi tǭ hōs monos laos ōn tou theou, alla kai touto to agathon epidēmēsas ho kyrios tois ethnesi charieisthai hypischneitai legōn ‟idou egō erchomai kai kataskēnōsō en mesǭ sou, kai katapheuxontai ethnē polla epi ton kyrion, kai esontai autǭ eis laon.;

And if it is a great thing to be and to be called God’s people, and this is one of the greatest divine promises, that he should say of those worthy of him, “I will be their God, and they shall be my people,” and if Israel formerly took pride, with reason, in being alone God’s people, yet the Lord at his coming promises to bestow this good on the nations too, saying: “Behold, I come and will dwell in your midst, and many nations shall flee to the Lord for refuge, and shall be his people.”

Jer 31:33 (38:33 LXX) (quotation, high confidence) · Zech 2:10–11 (2:14-Zech LXX) (quotation, high confidence)

Notes and citation

Summary: Being God’s people, once Israel’s privilege, is promised to the nations at the Lord’s coming.

Jer 31:33 (38:33 LXX; cf. Lev 26:12); Zech 2:10–11 (2:14–15 LXX).

Notes on the original text

Digital text corrected (OCR ι for ε; word damaged and repeated in the digital text): καὶ ἴν γε τοῦτο → καὶ ἕν γε τοῦτο; αὐτʼ θεὸς, θεὸς, → αὐτῶν θεὸς,.

Cite (SBL): Eusebius, Dem. ev. 2.3.39 (Dindorf 3:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-39). (abbreviation not yet checked)

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2.3.40Dindorf 3:99

περὶ ὧν καὶ ἁρμόσει λέγεσθαι, ‘καὶ ἐρῶ τῷ οὐ λαῷ μου, λαός μου εἶ σύ. καὶ αὐτὸς ἐρεῖ, κύριος ὁ θεός μου εἶ σύ.” εἰ δὲ αὐτός ἐστι καὶ οὐδʼ ἄλλος ὁ Χριστὸς ὁ ἐκ ῥίζης Ἰεσσαὶ βλαστήσειν προφητευόμενος, καὶ τοῦτό γε καὶ αὐτοῖς Ἑβραίοις ἀνωμολόγηται, ὡς μηδένα μηδαμῶς περὶ τούτου γε ἀμφισβητεῖν, ὅρα ὅπως καὶ οὗτος ἀναστήσεσθαι ἐπὶ τὸ ἄρχειν οὐ τοῦ Ἰσραὴλ, ἀλλὰ τῶν ἐθνῶν ἀναπεφώνηται, τά τε ἔθνη ἐλπίσειν ἐπʼ αὐτῷ, ἀλλʼ οὐχ ὅ γε Ἰσραὴλ λέλεκται, ἐπειδήπερ αὐτὸς ἦν ἡ προσδοκία τῶν ἐθνῶν.

peri hōn kai harmosei legesthai, ‘kai erō tǭ ou laǭ mou, laos mou ei sy. kai autos erei, kyrios ho theos mou ei sy.” ei de autos esti kai oudʼ allos ho Christos ho ek rhizēs Iessai blastēsein prophēteuomenos, kai touto ge kai autois Hebraiois anōmologētai, hōs mēdena mēdamōs peri toutou ge amphisbētein, hora hopōs kai houtos anastēsesthai epi to archein ou tou Israēl, alla tōn ethnōn anapephōnētai, ta te ethnē elpisein epʼ autǭ, allʼ ouch ho ge Israēl lelektai, epeidēper autos ēn hē prosdokia tōn ethnōn.

Of these it will also fit to say: “And I will say to Not-my-people, You are my people; and he will say, You are the Lord my God.” And if Christ, and no other, is the one prophesied to spring from the root of Jesse, and this is acknowledged by the Hebrews themselves, so that no one at all disputes it, see how he too is declared to rise up to rule not over Israel but over the nations, and it is said that the nations, not Israel, will hope in him, since he was the expectation of the nations.

Hos 2:23 (2:25 LXX) (quotation, high confidence) · Isa 11:1 (allusion, high confidence) · Isa 11:10 (allusion, high confidence) · Gen 49:10 (allusion, high confidence)

Notes and citation

Summary: The root of Jesse, admitted to be the Christ, rises to rule the nations, who hope in him.

Hos 2:23 (2:25 LXX); Isa 11:1, 10; Gen 49:10.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.40 (Dindorf 3:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-40). (abbreviation not yet checked)

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2.3.41Dindorf 3:99

διὸ καὶ κρίσιν τοῖς ἔθνεσιν ἐξοίσειν λέγεται καὶ εἰς φῶς ἐθνῶν γενήσεσθαι· καὶ πάλιν ἐπὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσι, καὶ εἰς σωτηρίαν δοθήσεσθαι οὐ μόνοις Ἰουδαίοις, ἀλλὰ καὶ πᾶσιν ἀνθρώποις τοῖς ἕως ἐσχάτου τῆς γῆς.

dio kai krisin tois ethnesin exoisein legetai kai eis phōs ethnōn genēsesthai; kai palin epi tǭ onomati autou ethnē elpiousi, kai eis sōtērian dothēsesthai ou monois Ioudaiois, alla kai pasin anthrōpois tois heōs eschatou tēs gēs.

Therefore he is also said to bring forth judgment to the nations and to become a light of the nations; and again, in his name the nations will hope; and he is to be given for salvation not to the Jews alone but to all people to the end of the earth.

Isa 42:1 (allusion, high confidence) · Isa 42:4 (allusion, high confidence) · Isa 42:6 (allusion, high confidence) · Isa 49:6 (allusion, high confidence)

Notes and citation

Summary: The servant brings judgment and salvation to all nations.

Isa 42:1, 4, 6; 49:6.

Notes on the original text

Digital text corrected (OCR α for ε): ἄθνεσιν → ἔθνεσιν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.41 (Dindorf 3:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-41). (abbreviation not yet checked)

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2.3.42Dindorf 3:99

διὸ καὶ εἴρηται αὐτῷ ὑπὸ τοῦ καταπέμψαντος αὐτὸν πατρὸς ‘ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ καταστῆσαι τὴν γῆν, καὶ κληρονομῆσαι κληρονομίας ἐρήμους.” μαρτύριον δὲ τοῖς ἔθνεσί φησιν, ὥστε πάντα τὰ ἔθνη τὰ μηδεπώποτέ τι περὶ Χριστοῦ μεμαθηκότα, γνόντα τὴν περὶ αὐτοῦ οἰκονομίαν, καὶ τίς ἦν ἐν αὐτῷ δύναμις, ἐπικαλέσασθαι αὐτὸν, καὶ τοὺς μὴ πάλαι πρότερον εἰδότας αὐτὸν λαοὺς ἐπʼ αὐτὸν καταφεύξεσθαι.

dio kai eirētai autǭ hypo tou katapempsantos auton patros ‘edōka se eis diathēkēn genous, eis phōs ethnōn, tou katastēsai tēn gēn, kai klēronomēsai klēronomias erēmous.” martyrion de tois ethnesi phēsin, hōste panta ta ethnē ta mēdepōpote ti peri Christou memathēkota, gnonta tēn peri autou oikonomian, kai tis ēn en autǭ dynamis, epikalesasthai auton, kai tous mē palai proteron eidotas auton laous epʼ auton katapheuxesthai.

Therefore it was also said to him by the Father who sent him: “I have given you as a covenant of the race, as a light of the nations, to establish the land and to inherit desolate inheritances.” And he calls him a witness to the nations, so that all the nations who had never learned anything about Christ, having come to know the dispensation concerning him and what power was in him, would call on him, and peoples who did not know him before would flee to him for refuge.

Isa 49:6 (quotation, high confidence) · Isa 49:8 (quotation, high confidence) · Isa 55:4–5 (allusion, high confidence)

Notes and citation

Summary: Christ is the Father’s covenant and witness to the nations, who will call on him.

Isa 49:6, 8; 55:4–5.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.42 (Dindorf 3:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-42). (abbreviation not yet checked)

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2.3.43Dindorf 3:99–100

καὶ τί με δεῖ μηκύνειν τὸν λόγον, παρὸν ἐξ αὐτῶν τῶν προφητικῶν λέξεων, ὧν τε παρατέθειμαι καὶ ὧν ἐπὶ σχολῆς μνημονεύσω ἐν ταῖς θείαις φερομένων γραφαῖς, ὅτῳ φίλον ἀναλέξασθαι τἀς προφητικὰς φωνὰς, αὐτόθεν κατασιγάζειν τοὺς ἐκ περιτομῆς φάσκοντας μόνοις αὐτοῖς τὰς ἐπαγγελίας τοῦ θεοῦ δεδωρῆσθαι, ἡμᾶς δὲ τοὺς ἀπὸ τῶν ἐθνῶν περιττοὺς εἷναι καὶ τῶν θείων ὑποσχέσεων ἀλλοτρίους· δέδεικται γὰρ ἔμπα- λιν ὡς τεθέσπιστο τὰ μὲν ἔθνη πάντα τῆς Χριστοῦ παρουσίας ἀπολαύσειν, τὰ δʼ Ἰουδαίων πλήθη ἀποπεσεῖσθαι τῆς πρὸς τοὺς αὐτόν προγόνους ἐπαγγελίας διὰ τὴν εἰς Χριστὸν αὐτῶν ἀπιστίαν, σπανίων ἐξ αὐτῶν εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν πιστευσάντων, καὶ διὰ τοῦτο τῆς ἐπηγγελμένης πνευματικῆς ἀπολυτρώσεως διʼ αὐτοῦ τευξομένων·

kai ti me dei mēkynein ton logon, paron ex autōn tōn prophētikōn lexeōn, hōn te paratetheimai kai hōn epi scholēs mnēmoneusō en tais theiais pheromenōn graphais, hotǭ philon analexasthai tas prophētikas phōnas, autothen katasigazein tous ek peritomēs phaskontas monois autois tas epangelias tou theou dedōrēsthai, hēmas de tous apo tōn ethnōn perittous heinai kai tōn theiōn hyposcheseōn allotrious; dedeiktai gar empa- lin hōs tethespisto ta men ethnē panta tēs Christou parousias apolausein, ta dʼ Ioudaiōn plēthē apopeseisthai tēs pros tous auton progonous epangelias dia tēn eis Christon autōn apistian, spaniōn ex autōn eis ton sōtēra kai kyrion hēmōn pisteusantōn, kai dia touto tēs epēngelmenēs pneumatikēs apolytrōseōs diʼ autou teuxomenōn;

And why need I lengthen the discussion, when anyone who likes to read over the prophetic sayings, both those I have set out and those found in the divine scriptures that I shall mention at leisure, can from them at once silence those of the circumcision who say that God’s promises were given to them alone, while we from the nations are superfluous and strangers to the divine pledges? For it has been shown, on the contrary, that it was prophesied that all the nations would enjoy the coming of Christ, while the Jewish multitudes would fall away from the promise to their forefathers because of their unbelief in Christ, a few of them believing in our Savior and Lord and therefore attaining through him the promised spiritual redemption.

Notes and citation

Summary: The prophecies silence the claim that the promises are for Israel alone; only a remnant of Israel believed.

Notes on the original text

Digital text corrected (running head leaked into the digital text): αὐτόθεν EUSEBII κατασιγάζειν → αὐτόθεν κατασιγάζειν.

Cite (SBL): Eusebius, Dem. ev. 2.3.43 (Dindorf 3:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-43). (abbreviation not yet checked)

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2.3.44Dindorf 3:100

περὶ ὧν καὶ ὁ θαυμάσιος ἀπόστολος διδάσκει που λέγων ‟Ἡσαΐας δὲ κραυγάζει ὑπὲρ τοῦ Ἰσραὴλ, ἐὰν ᾖ ὁ τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθήσεται· λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, ὅτι λόγον συντετμημένον ποιήσει κύριος ἐπὶ τῆς γῆς. καὶ καθὼς προεῖπεν Ησαΐας, εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὧς Γόμορρα ἂν ὡμοιώθημεν.”

peri hōn kai ho thaumasios apostolos didaskei pou legōn ‟Hēsaïas de kraugazei hyper tou Israēl, ean ę̄ ho tōn huiōn Israēl hōs hē ammos tēs thalassēs, to hypoleimma sōthēsetai; logon gar syntelōn kai syntemnōn en dikaiosynę̄, hoti logon syntetmēmenon poiēsei kyrios epi tēs gēs. kai kathōs proeipen Ēsaïas, ei mē kyrios Sabaōth enkatelipen hēmin sperma, hōs Sodoma an egenēthēmen kai hōs Gomorra an hōmoiōthēmen.”

Of these the wonderful apostle too teaches somewhere, saying: “Isaiah cries out concerning Israel: Though the number of the sons of Israel be as the sand of the sea, the remnant will be saved; for he is completing and cutting short a word in righteousness, for the Lord will make a word cut short upon the earth. And as Isaiah said before, If the Lord of hosts had not left us a seed, we would have become like Sodom and been made like Gomorrah.”

Rom 9:27–29 (quotation, high confidence) · Isa 10:22–23 (quotation, high confidence) · Isa 1:9 (quotation, high confidence)

Notes and citation

Summary: Paul, citing Isaiah, teaches that only a remnant of Israel will be saved.

Rom 9:27–29, citing Isa 10:22–23 and 1:9. The word “number” (ἀριθμός) has dropped out of the digital text.

Cite (SBL): Eusebius, Dem. ev. 2.3.44 (Dindorf 3:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-44). (abbreviation not yet checked)

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2.3.45Dindorf 3:100

οἶς μεθʼ ἕτερα ἐπιφέρει λέγων ‟μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμὶ ἐκ σπέρματος Ἀβραὰμ, φυλῆς Βενιαμίν. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ, ὃν προέγνω.

ois methʼ hetera epipherei legōn ‟mē apōsato ho theos ton laon autou? mē kai gar egō Israēlitēs eimi ek spermatos Abraam, phylēs Beniamin. ouk apōsato ho theos ton laon autou, hon proegnō.

After other things he adds, saying: “Has God rejected his people? By no means! For I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not rejected his people, whom he foreknew.

Rom 11:1–2 (quotation, high confidence)

Notes and citation

Summary: Paul insists God has not rejected his people.

Rom 11:1–2. The digital text has μὴ where Paul has μὴ γένοιτο; translated “By no means!”.

Cite (SBL): Eusebius, Dem. ev. 2.3.45 (Dindorf 3:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-45). (abbreviation not yet checked)

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2.3.46Dindorf 3:100–101

ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφὴ, ὧς ἐντυγχάνει τῷ θεῷ, λέγων περὶ τοῦ Ἰσραὴλ, κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσι τὴν ψυχήν μου, τοῦ λαβεῖν αὐτήν; ἀλλὰ τί λέγει ὁ χρηματισμός; κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατὰ ἐκλογὴν χάριτος γέγονεν.”

ē ouk oidate en Ēlią ti legei hē graphē, hōs entynchanei tǭ theǭ, legōn peri tou Israēl, kyrie, tous prophētas sou apekteinan, ta thysiastēria sou kateskapsan, kagō hypeleiphthēn monos, kai zētousi tēn psychēn mou, tou labein autēn? alla ti legei ho chrēmatismos? katelipon emautǭ heptakischilious andras, hoitines ouk ekampsan gony tę̄ Baal. houtōs oun kai en tǭ nyn kairǭ leimma kata eklogēn charitos gegonen.”

Or do you not know what the scripture says of Elijah, how he pleads with God against Israel: Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they seek my life, to take it? But what does the divine answer say? I have kept for myself seven thousand men who have not bowed the knee to Baal. So too at the present time there is a remnant, chosen by grace.”

Rom 11:2–5 (quotation, high confidence) · 1 Kgs 19:10 (quotation, high confidence) · 1 Kgs 19:18 (quotation, high confidence)

Notes and citation

Summary: As in Elijah’s day, a remnant chosen by grace remains.

Rom 11:2–5, citing 1 Kgs 19:10, 18 (3 Kgdms LXX).

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): ἑπτακισχιλίους κισχιλίους → ἑπτακισχιλίους.

Cite (SBL): Eusebius, Dem. ev. 2.3.46 (Dindorf 3:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-46). (abbreviation not yet checked)

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2.3.47Dindorf 3:101

Διὰ τούτων γὰρ ὁ ἀπόστολος σαφῶς ἐπὶ τῇ τοῦ παντὸς Ἴου δαίων ἔθνους ἀποπτώσει ἑαυτὸν καὶ τοὺς αὐτῷ παραπλησίους ἀποστόλους τε καὶ εὐαγγελιστὰς τοῦ σωτῆρος ἡμῶν πάντας τε τοὺς ἔτι καὶ νῦν ἐξ Ἰουδαίων εἰς τὸν Χριστὸν πιστεύσαντας τὸ σπέρμα εἶναι διασαφεῖ τὸ ὑπὸ τοῦ προφήτου ὠνομασμένον κατὰ τὸ ‟εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν σπέρμα. τοῦτο δὲ εἶναι καὶ τὸ ἐν ταῖς λοιπαῖς προφητείαις δηλούμενον ὑπόλειμμα τοῦ παντὸς, ὅπερ φησὶν κατʼ ἐκλογὴν χάριτος πεφυλάχθαι.

Dia toutōn gar ho apostolos saphōs epi tę̄ tou pantos Iou daiōn ethnous apoptōsei heauton kai tous autǭ paraplēsious apostolous te kai euangelistas tou sōtēros hēmōn pantas te tous eti kai nyn ex Ioudaiōn eis ton Christon pisteusantas to sperma einai diasaphei to hypo tou prophētou ōnomasmenon kata to ‟ei mē kyrios Sabaōth enkatelipen sperma. touto de einai kai to en tais loipais prophēteiais dēloumenon hypoleimma tou pantos, hoper phēsin katʼ eklogēn charitos pephylachthai.

By these words the apostle clearly shows that, at the falling away of the whole Jewish nation, he himself and the apostles like him, and the evangelists of our Savior, and all who still now from the Jews believe in Christ, are the seed named by the prophet, as in “If the Lord of hosts had not left a seed”; and that this is the remnant of the whole, pointed to in the other prophecies too, which he says has been preserved according to the election of grace.

Isa 1:9 (quotation, high confidence) · Rom 11:5 (allusion, high confidence)

Notes and citation

Summary: The apostles and Jewish believers are the remnant and seed foretold by Isaiah.

Isa 1:9; Rom 11:5.

Cite (SBL): Eusebius, Dem. ev. 2.3.47 (Dindorf 3:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-47). (abbreviation not yet checked)

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2.3.48Dindorf 3:101

περὶ οὗ ὑπολείμματος φέρε πάλιν τὰ ἀπὸ τῶν προφητῶν ἐξαπλώσωμεν, ὡς ἂν παρασταίη διὰ πλειόνων ὅτι μὴ ἀδιακρίτως παντὶ τῷ Ἰουδαίων ἔθνει τὴν τοῦ χριστοῦ παρουσίαν σωτήριον ἔσεσθαι ὑπέσχετο ὁ θεὸς, ἀλλʼ ὀλίγοις καὶ κομιδῆ σπανίοις τοῖς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν πεπιστευκόσιν, ὥσπερ οὖν καὶ τὸ ἔργον ἀκολούθως ταῖς προρρήσεσιν ἐπηκολούθησεν. λς΄. ᾿Απὸ τοῦ Ἡσαΐου. Ὅτι μὴ εἰς πᾶν Ἰουδαίων ἔθνος, ἀλλʼ εἰς ὀλίγους αὐτῶν διήκει τὰ τῶν θείων ἐπαγγελιῶν.

peri hou hypoleimmatos phere palin ta apo tōn prophētōn exaplōsōmen, hōs an parastaiē dia pleionōn hoti mē adiakritōs panti tǭ Ioudaiōn ethnei tēn tou christou parousian sōtērion esesthai hypescheto ho theos, allʼ oligois kai komidē spaniois tois eis ton sōtēra kai kyrion hēmōn pepisteukosin, hōsper oun kai to ergon akolouthōs tais prorrēsesin epēkolouthēsen. ls΄. ᾿Apo tou Hēsaïou. Hoti mē eis pan Ioudaiōn ethnos, allʼ eis oligous autōn diēkei ta tōn theiōn epangeliōn.

Concerning this remnant, come, let us again unfold the passages from the prophets, so that it may be shown by more witnesses that God did not promise that the coming of Christ would be saving for the whole Jewish nation indiscriminately, but for a few, very rare, who believed in our Savior and Lord, just as the event followed in accordance with the predictions. 36. From Isaiah. That the divine promises extend not to the whole Jewish nation, but to a few of them.

Notes and citation

Summary: Eusebius will show from the prophets that salvation was promised only to a remnant of Israel; next heading: Isaiah 1.

Cite (SBL): Eusebius, Dem. ev. 2.3.48 (Dindorf 3:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-48). (abbreviation not yet checked)

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2.3.49Dindorf 3:101–102

‟Ἡ γῆ ὑμῶν ἔρημος, αἶ πόλεις ὑμῶν πυρίκαυστοι· τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτὴν, καὶ ἠρήμωται κατεστραμμένη ὑπὸ λαῶν ἀλλοτρίων. ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιῶν ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ, ὡς πόλις πολιορκουμένη. καὶ εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.”

‟Hē gē hymōn erēmos, ai poleis hymōn pyrikaustoi; tēn chōran hymōn enōpion hymōn allotrioi katesthiousin autēn, kai ērēmōtai katestrammenē hypo laōn allotriōn. enkataleiphthēsetai hē thygatēr Siōn hōs skēnē en ampelōni kai hōs opōrophylakion en sikyēratǭ, hōs polis poliorkoumenē. kai ei mē kyrios Sabaōth enkatelipen hēmin sperma, hōs Sodoma an egenēthēmen kai hōs Gomorra an hōmoiōthēmen.”

“Your land is desolate, your cities burned with fire; your country, strangers devour it before you, and it is made desolate, overthrown by foreign peoples. The daughter of Zion shall be left like a booth in a vineyard and like a fruit-watcher’s hut in a cucumber field, like a besieged city. And if the Lord of hosts had not left us a seed, we would have become like Sodom and been made like Gomorrah.”

Isa 1:7–9 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells the desolation of the land, with only a seed left.

Isa 1:7–9, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.49 (Dindorf 3:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-49). (abbreviation not yet checked)

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2.3.50Dindorf 3:102

Ἀρχόμενος ὁ μέγας καὶ θαυμάσιος προφήτης τῆς οἰκείας βίβλου τὴν πᾶσαν τῆς προφητείας ὑπόθεσιν κατὰ τῆς Ἰουδαίας καὶ κατὰ τῆς Ἰερουσαλὴμ ὅρασιν καὶ θεωρίαν περιέχειν διδάσκει, ἔπειτα τὸ πὰν Ἰουδαίων ἔθνος ἀπελέγχει, πρῶτα μὲν λέγων “ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοὐ κυρίου αὐτοῦ· Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν.’

Archomenos ho megas kai thaumasios prophētēs tēs oikeias biblou tēn pasan tēs prophēteias hypothesin kata tēs Ioudaias kai kata tēs Ierousalēm horasin kai theōrian periechein didaskei, epeita to pan Ioudaiōn ethnos apelenchei, prōta men legōn “egnō bous ton ktēsamenon kai onos tēn phatnēn tou kyriou autou; Israēl de me ouk egnō, kai ho laos me ou synēken.’

The great and wonderful prophet, beginning his own book, teaches that the whole subject of the prophecy contains a vision and contemplation against Judea and against Jerusalem. Then he reproves the whole Jewish nation, first saying: “The ox knows its owner, and the donkey its lord’s manger; but Israel has not known me, and the people has not understood me.”

Isa 1:1 (allusion, high confidence) · Isa 1:3 (quotation, high confidence)

Notes and citation

Summary: Isaiah opens with a vision against Judea and Jerusalem and rebukes Israel’s ignorance of God.

Isa 1:1, 3, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.50 (Dindorf 3:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-50). (abbreviation not yet checked)

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2.3.51Dindorf 3:102

εἶτα τὸ πᾶν ἔθνος ταλανίζων ἐπιφέρει ‘‘οὐαὶ ἔθνος ἁμαρτωλὸν, λαὸς πλήρης ἁμαρτιῶν, σπέρμα πονηρὸν, υἱοὶ ἄνομοι.”

eita to pan ethnos talanizōn epipherei ‘‘ouai ethnos hamartōlon, laos plērēs hamartiōn, sperma ponēron, huioi anomoi.”

Then, bewailing the whole nation, he adds: “Woe, sinful nation, a people full of sins, an evil seed, lawless sons.”

Isa 1:4 (quotation, high confidence)

Notes and citation

Summary: Isaiah laments the sinful nation.

Isa 1:4, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.51 (Dindorf 3:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-51). (abbreviation not yet checked)

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2.3.52Dindorf 3:102

Τούτοις ἐν ἀρχῇ τῆς βίβλου κατʼ αὐτῶν χρησάμενος τοῖς ἐλέγχοις, καὶ προδιδάξας τὰς αἰτίας τῆς μελλούσης ἐπιφέρεσθαι κατʼ αὐτῶν προρρήσεως, ἑξῆς ἀπάρχεται φάσκων ‟ἡ γῆ ὑμῶν ἔρημος”, μὴ ἐρήμου καθʼ οὓς προεφήτευε χρόνους. ‟αἱ ὑμῶν πυρίκαυστοι·” μηδὲ τούτου πω γεγενημένου, ἀλλʼ οὐδὲ τὴν χώραν αὐτῶν τότε ἤσθιον ἀλλότριοι· καὶ ὅμως φησὶν “τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτήν” καὶ τὰ ἑξῆς.

Toutois en archę̄ tēs biblou katʼ autōn chrēsamenos tois elenchois, kai prodidaxas tas aitias tēs mellousēs epipheresthai katʼ autōn prorrēseōs, hexēs aparchetai phaskōn ‟hē gē hymōn erēmos”, mē erēmou kathʼ hous proephēteue chronous. ‟hai hymōn pyrikaustoi;” mēde toutou pō gegenēmenou, allʼ oude tēn chōran autōn tote ēsthion allotrioi; kai homōs phēsin “tēn chōran hymōn enōpion hymōn allotrioi katesthiousin autēn” kai ta hexēs.

Having used these reproofs against them at the beginning of the book, and having taught beforehand the causes of the prediction that was to be brought against them, he next begins, saying, “Your land is desolate,” though it was not desolate in the times when he prophesied; “your [cities] burned with fire,” though this had not yet happened either; nor were strangers then devouring their country; and yet he says, “Your country, strangers devour it before you,” and so on.

Isa 1:7 (quotation, high confidence)

Notes and citation

Summary: Isaiah spoke of desolation that had not yet happened in his day.

Isa 1:7. The word “cities” is missing from the digital text here and is supplied from 2.3.49.

Cite (SBL): Eusebius, Dem. ev. 2.3.52 (Dindorf 3:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-52). (abbreviation not yet checked)

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2.3.53Dindorf 3:102–103

εἰ οὑν ἐπὶ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ μετέλθοις παρουσίαν καὶ τοὺς ἐξ ἐκείνου καὶ εἰς δεῦρο χρόνους, πάντα ἂν εὕροις τὰ εἰρημένα πληρούμενα. ἥ τε γὰρ θυγάτηρ Σιὼν, (αὕτη δὲ ἦν ἡ ἐπὶ ὄρους τοῦ καλουμένου Σιῶν ἐπιτελουμένη θρησκεία), ἀπὸ τῆς Ἰησοῦ τοῦ σωτῆρος ἡμῶν παρουσίας ἐγκαταλέλειπται ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ, καὶ εἴ τι τούτων ἐρημότερον· τήν τε χώραν αὐτῶν ἀλλότριοι ἐνώπιον αὐτῶν κατεσθί- οὖσι, τοτὲ μὲν δασμοὺς καὶ φόρους αὐτοὺς εἰσπραττόμενοι, τοτὲ δὲ ἴδιον ἑαυτῶν κτῆμα τὴν πάλαι τῶν Ἰουδαίων γῆν πεποιημένοι· ἀλλὰ καὶ τὸ ἱερὸν τὸ εὐπρεπὲς τῆς μητροπόλεως αὐτῶν ἠρείπωται κατεστραμμένον ὑπὸ λαῶν ἀλλοτρίων, αἴ τε πόλεις αὐτῶν πυρίκαυστοι γεγόνασι, καὶ γέγονεν Ἰερουσαλὴμ ἀληθῶς πόλις πολιορκουμένη.

ei houn epi tēn tou sōtēros hēmōn Iēsou Christou metelthois parousian kai tous ex ekeinou kai eis deuro chronous, panta an heurois ta eirēmena plēroumena. hē te gar thygatēr Siōn, (hautē de ēn hē epi orous tou kaloumenou Siōn epiteloumenē thrēskeia), apo tēs Iēsou tou sōtēros hēmōn parousias enkataleleiptai hōs skēnē en ampelōni kai hōs opōrophylakion en sikyēratǭ, kai ei ti toutōn erēmoteron; tēn te chōran autōn allotrioi enōpion autōn katesthi- ousi, tote men dasmous kai phorous autous eisprattomenoi, tote de idion heautōn ktēma tēn palai tōn Ioudaiōn gēn pepoiēmenoi; alla kai to hieron to euprepes tēs mētropoleōs autōn ēreipōtai katestrammenon hypo laōn allotriōn, ai te poleis autōn pyrikaustoi gegonasi, kai gegonen Ierousalēm alēthōs polis poliorkoumenē.

If, then, you go to the coming of our Savior Jesus Christ and to the times from then until now, you would find everything said being fulfilled. For the daughter of Zion (this was the worship performed on the mountain called Zion) has, since the coming of Jesus our Savior, been left like a booth in a vineyard and like a fruit-watcher’s hut in a cucumber field, and more desolate than these, if possible; and strangers devour their country before them, sometimes exacting tribute and taxes from them, sometimes making the land formerly of the Jews their own property. Moreover, the beautiful temple of their metropolis has been ruined, overthrown by foreign peoples; their cities have been burned with fire; and Jerusalem has truly become a besieged city.

Isa 1:7–8 (allusion, high confidence)

Notes and citation

Summary: Since Christ’s coming, Isaiah’s prophecy of desolation has been fulfilled in the fall of the temple and the land.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): ὀπωροφυλάκιον κίον → ὀπωροφυλάκιον.

Cite (SBL): Eusebius, Dem. ev. 2.3.53 (Dindorf 3:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-53). (abbreviation not yet checked)

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2.3.54Dindorf 3:103

ἀλλʼ ἐπεὶ τούτων περὶ αὐτοὺς συμβεβηκότων ὁ τῶν ἀποστόλων χορὸς οἱ τε ἐξ Ἑβραίων εἰς τὸν Χριστὸν πεπιστευκότες γονίμου δίκην σπέρματος ἐξ αὐτῶν ἐκείνων διεφυλάχθησαν, καθʼ ὅλης τε τῆς οἰκουμένης καὶ εἰς πᾶν γένος ἀνθρώπων διελθόντες πᾶσαν πόλιν καὶ τόπον καὶ χώραν τοῦ οἰκείου καὶ Ἰσραηλιτικοῦ σπόρου κατέπλησαν, ὥστε ἑ ’ξ αὐτῶν στάχυς τὰς ἐπʼ ὀνόματος τοῦ σωτῆρος ἡμῶν ὑποστάσας ἐκκλησίας φῦναι, εἰκότως ὁ θεῖος προφήτης ἐπιλέγει ταῖς προαποφανθείσαις κατʼ αὐτῶν ἀπειλαῖς, “εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.

allʼ epei toutōn peri autous symbebēkotōn ho tōn apostolōn choros hoi te ex Hebraiōn eis ton Christon pepisteukotes gonimou dikēn spermatos ex autōn ekeinōn diephylachthēsan, kathʼ holēs te tēs oikoumenēs kai eis pan genos anthrōpōn dielthontes pasan polin kai topon kai chōran tou oikeiou kai Israēlitikou sporou kateplēsan, hōste he ’x autōn stachys tas epʼ onomatos tou sōtēros hēmōn hypostasas ekklēsias phynai, eikotōs ho theios prophētēs epilegei tais proapophantheisais katʼ autōn apeilais, “ei mē kyrios Sabaōth enkatelipen hēmin sperma, hōs Sodoma an egenēthēmen kai hōs Gomorra an hōmoiōthēmen.

But since, when these things happened to them, the band of the apostles and those of the Hebrews who believed in Christ were preserved from them like fruitful seed, and, going through the whole world and to every race of men, filled every city, place, and country with their own Israelite seed, so that from them grew the ears of grain, the churches founded in the name of our Savior, the divine prophet fittingly adds to the threats pronounced against them: “If the Lord of hosts had not left us a seed, we would have become like Sodom and been made like Gomorrah.”

Isa 1:9 (quotation, high confidence)

Notes and citation

Summary: The apostles and Jewish believers are the seed that spread through the world and grew into the churches.

Isa 1:9.

Cite (SBL): Eusebius, Dem. ev. 2.3.54 (Dindorf 3:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-54). (abbreviation not yet checked)

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2.3.55Dindorf 3:103

ὅπερ συναγαγὼν ἐπὶ τὸ σαφὲς ἑρμηνεύει ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ ὁ ἱερὸς ἀπόστολος “ ‘Ησαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραὴλ, ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθήσεται. λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς. καὶ καθὼς προείρηκεν Ἡσαΐας, εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.

hoper synagagōn epi to saphes hermēneuei en tę̄ pros Rhōmaious epistolę̄ ho hieros apostolos “ ‘Ēsaïas de krazei hyper tou Israēl, ean ę̄ ho arithmos tōn huiōn Israēl hōs hē ammos tēs thalassēs, to hypoleimma sōthēsetai. logon gar syntelōn kai syntemnōn poiēsei kyrios epi tēs gēs. kai kathōs proeirēken Hēsaïas, ei mē kyrios Sabaōth enkatelipen hēmin sperma, hōs Sodoma an egenēthēmen kai hōs Gomorra an hōmoiōthēmen.

This the holy apostle gathers together and interprets clearly in the letter to the Romans: “Isaiah cries out concerning Israel: Though the number of the sons of Israel be as the sand of the sea, the remnant will be saved. For the Lord will make a word, completing and cutting it short, upon the earth. And as Isaiah said before, If the Lord of hosts had not left us a seed, we would have become like Sodom and been made like Gomorrah.”

Rom 9:27–29 (quotation, high confidence)

Notes and citation

Summary: Paul interprets the remnant prophecy in Romans.

Rom 9:27–29.

Cite (SBL): Eusebius, Dem. ev. 2.3.55 (Dindorf 3:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-55). (abbreviation not yet checked)

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2.3.56Dindorf 3:103–104

οἷς αὖθις προστίθησι λέγων ‟μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; γένοιτο. καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμὶ ἐκ σπέρματος Ἀβραὰμ φυλῆς Βενιαμίν. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφὴ, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραὴλ, κύριε τοὺς προφήτας σου ἀπέκτειναν, τὰ θυ- σιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσί μου τὴν ψυχὴν, τοῦ λαβεῖν αὐτήν. ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός; κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατʼ ἐκλογὴν χάριτος γέγονεν.”

hois authis prostithēsi legōn ‟mē apōsato ho theos ton laon autou? genoito. kai gar egō Israēlitēs eimi ek spermatos Abraam phylēs Beniamin. ouk apōsato ho theos ton laon autou hon proegnō. ē ouk oidate en Ēlią ti legei hē graphē, hōs entynchanei tǭ theǭ kata tou Israēl, kyrie tous prophētas sou apekteinan, ta thy- siastēria sou kateskapsan, kagō hypeleiphthēn monos, kai zētousi mou tēn psychēn, tou labein autēn. alla ti legei autǭ ho chrēmatismos? katelipon emautǭ heptakischilious andras, hoitines ouk ekampsan gony tę̄ Baal. houtōs oun kai en tǭ nyn kairǭ leimma katʼ eklogēn charitos gegonen.”

To this he adds again, saying: “Has God rejected his people? By no means! For I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not rejected his people, whom he foreknew. Or do you not know what the scripture says of Elijah, how he pleads with God against Israel: Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they seek my life, to take it? But what does the divine answer say to him? I have kept for myself seven thousand men who have not bowed the knee to Baal. So too at the present time there is a remnant, chosen by grace.”

Rom 11:1–5 (quotation, high confidence)

Notes and citation

Summary: Paul again affirms a remnant chosen by grace.

Rom 11:1–5. The digital text reads γένοιτο (“may it be”) where Paul has μὴ γένοιτο; translated “By no means!”.

Cite (SBL): Eusebius, Dem. ev. 2.3.56 (Dindorf 3:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-56). (abbreviation not yet checked)

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2.3.57Dindorf 3:104

Ὅτι δʼ οὐκ εἰς ἄλλον καιρὸν, ἀλλʼ εἰς τὸν τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ συν- τείνει ἡ προφητεία, ἑξῆς ὁ λόγος μετὰ τὸ φάναι “εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν, ” τὸν πάντα τῶν Ἰουδαίων λαὸν Γομόρρας ὀνομάσας, τοὺς δὲ ἡγουμένους αὐτῶν ἄρχοντας Σοδόμων, ἐπιφέρει παραίτησιν τῆς κατὰ Μωσέα θρησκείας καὶ τῆς διὰ τοῦ σωτῆρος ἡμῶν πᾶσιν ἀνθρώποις κατηγγελμένης διαθήκης τὸν τρόπον, λέγω δὲ τὸν διὰ λουτροῦ παλιγγενεσίας, λόγον τε ἄντικρυς νέον καὶ νόμον εἰσῆκται ἐν τῇ περὶ τῶν τοιούτων προρρήσει.

Hoti dʼ ouk eis allon kairon, allʼ eis ton tēs epiphaneias tou sōtēros hēmōn Iēsou Christou syn- teinei hē prophēteia, hexēs ho logos meta to phanai “ei mē kyrios Sabaōth enkatelipen hēmin sperma, hōs Sodoma an egenēthēmen kai hōs Gomorra an hōmoiōthēmen, ” ton panta tōn Ioudaiōn laon Gomorras onomasas, tous de hēgoumenous autōn archontas Sodomōn, epipherei paraitēsin tēs kata Mōsea thrēskeias kai tēs dia tou sōtēros hēmōn pasin anthrōpois katēngelmenēs diathēkēs ton tropon, legō de ton dia loutrou palingenesias, logon te antikrys neon kai nomon eisēktai en tę̄ peri tōn toioutōn prorrēsei.

That the prophecy points to no other time than that of the appearing of our Savior Jesus Christ is shown next: after saying, “If the Lord of hosts had not left us a seed, we would have become like Sodom and been made like Gomorrah,” he names the whole Jewish people the people of Gomorrah and their leaders rulers of Sodom, and brings in a rejection of the Mosaic worship and the manner of the covenant proclaimed to all people through our Savior, I mean that through the washing of regeneration; and a word and law plainly new is introduced in the prediction concerning such things.

Isa 1:9–10 (allusion, high confidence) · Titus 3:5 (quotation, high confidence)

Notes and citation

Summary: Isaiah goes on to reject the Mosaic worship and to foretell the new covenant of the washing of regeneration.

Isa 1:9–10; “washing of regeneration”: Titus 3:5.

Notes on the original text

Digital text corrected (word repeated in the digital text): λαὸν λαὸν Γομόρρας → λαὸν Γομόρρας.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 2.3.57 (Dindorf 3:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-57). (abbreviation not yet checked)

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2.3.58Dindorf 3:104

λέγει δʼ οὖν ‘‘ἀκούσατε λόγον κυρίου ἄρχοντες Σοδόμων, προσέχετε νόμον θεοῦ λαὸς Γομόρρας, τί μοι πλῆθος τῶν θυσιῶν ὑμῶν;” καὶ τὰ ἐξῆς, ἅπερ οἰκεῖα ὄντα τῆς κατὰ Μωσέα νομοθεσίας ἀνελὼν ἀντεισάγει ἀφέσεως ἁμαρτημάτων ἕτερον τρόπον, τὸν διὰ τοῦ σωτηρίου λουτροῦ καὶ τοῦ σὺν τούτῳ κηρυττομένου βίου λέγων ‘λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν· καὶ τὰ ἐξῆς.

legei dʼ oun ‘‘akousate logon kyriou archontes Sodomōn, prosechete nomon theou laos Gomorras, ti moi plēthos tōn thysiōn hymōn?” kai ta exēs, haper oikeia onta tēs kata Mōsea nomothesias anelōn anteisagei apheseōs hamartēmatōn heteron tropon, ton dia tou sōtēriou loutrou kai tou syn toutǭ kēryttomenou biou legōn ‘lousasthe, katharoi genesthe, aphelete tas ponērias apo tōn psychōn hymōn; kai ta exēs.

He says, then: “Hear the word of the Lord, you rulers of Sodom; give heed to the law of God, you people of Gomorrah. What to me is the multitude of your sacrifices?” and so on. Having abolished these things, which belong to the Mosaic legislation, he introduces in their place another way of forgiveness of sins, that through the saving washing and the life proclaimed with it, saying: “Wash, become clean, remove the wickedness from your souls,” and so on.

Isa 1:10–11 (quotation, high confidence) · Isa 1:16 (quotation, high confidence)

Notes and citation

Summary: Isaiah rejects the sacrifices and calls for a washing, which Eusebius reads as baptism.

Isa 1:10–11, 16, LXX wording.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 2.3.58 (Dindorf 3:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-58). (abbreviation not yet checked)

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2.3.59Dindorf 3:104–105

ἄρχοντας δὲ Σοδόμων, καὶ λαὸν Γομόρ- ρων διʼ ἣν αἰτίαν αὐτοὺς ὠνόμασεν, ὁ αὐτὸς παρέστησε παραχρῆμα εἰπὼν ‟αἱ γὰρ χεῖρες ὑμῶν πλήρεις αἵματος.”

archontas de Sodomōn, kai laon Gomor- rōn diʼ hēn aitian autous ōnomasen, ho autos parestēse parachrēma eipōn ‟hai gar cheires hymōn plēreis haimatos.”

And why he named them rulers of Sodom and people of Gomorrah he himself showed at once, saying: “For your hands are full of blood.”

Isa 1:15 (quotation, high confidence)

Notes and citation

Summary: Their hands are full of blood.

Isa 1:15.

Cite (SBL): Eusebius, Dem. ev. 2.3.59 (Dindorf 3:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-59). (abbreviation not yet checked)

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2.3.60Dindorf 3:105

καὶ αὖθις δὲ ὑποβὰς λέγει “τὴν ἀνομίαν αὐτῶν ὡς Σοδόμων ἀνήγγειλαν καὶ ἐνεφάνισαν. οὐαὶ τῇ ψυχῇ αὐτῶν, διότι ἐβουλεύσαντο βουλὴν πονηρὰν καθʼ ἑαυτῶν, εἰπόντες ὅτι δήσομεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν·

kai authis de hypobas legei “tēn anomian autōn hōs Sodomōn anēngeilan kai enephanisan. ouai tę̄ psychę̄ autōn, dioti ebouleusanto boulēn ponēran kathʼ heautōn, eipontes hoti dēsomen ton dikaion, hoti dyschrēstos hēmin estin;

And again, a little further on, he says: “They have declared and displayed their lawlessness like that of Sodom. Woe to their soul, for they have taken evil counsel against themselves, saying, Let us bind the righteous one, for he is troublesome to us.”

Isa 3:9–10 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells a plot to bind the righteous one.

Isa 3:9–10 LXX (cf. Wis 2:12).

Extrabiblical texts: Wis 2:12 (Wisdom of Solomon [in RC, EO, ETH canons]; echo)

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.60 (Dindorf 3:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-60). (abbreviation not yet checked)

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2.3.61Dindorf 3:105

σαφέστατα αἵματός τινος καὶ ἑνὸς δικαίου μεμνημένος ἐπιβουλῆς, τίνος δὲ ἄρα ἢ τοῦ σωτῆρος ἡμῶν Ἰησοῦ χριστοῦ, διʼ ὃν καὶ μεθʼ ὃν ἅπαντα μετῆλθον αὐτοὺς τὰ προηγορευμένα. λζ΄. Τοῦ αὐτοῦ Ἡσαΐου.

saphestata haimatos tinos kai henos dikaiou memnēmenos epiboulēs, tinos de ara ē tou sōtēros hēmōn Iēsou christou, diʼ hon kai methʼ hon hapanta metēlthon autous ta proēgoreumena. lz΄. Tou autou Hēsaïou.

He very clearly mentions some blood and a plot against one righteous man. Whose, then, but our Savior Jesus Christ’s, on account of whom and after whom all that was foretold overtook them? 37. Of the same Isaiah.

Notes and citation

Summary: The righteous one plotted against is Christ; next heading: Isaiah 4.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.61 (Dindorf 3:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-61). (abbreviation not yet checked)

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2.3.62Dindorf 3:105

“Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἐπιλάμψει ὁ θεὸς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς, τοῦ ὑψῶσαι καὶ τοῦ δοξάσαι τὸ καταλειφθὲν τοῦ Ἰσραὴλ, καὶ ἔσται τὸ καταλειφθὲν τοῦ Ἰσραὴλ ἐν Σιῶν, καὶ τὸ καταλειφθὲν ἐν Ἱερουσαλήμ· ἅγιοι κληθήσονται πάντες οἱ γραφέντες εἰς ζωὴν εἰς Ἱερουσαλήμ.”

“Tę̄ de hēmerą ekeinę̄ epilampsei ho theos en boulę̄ meta doxēs epi tēs gēs, tou hypsōsai kai tou doxasai to kataleiphthen tou Israēl, kai estai to kataleiphthen tou Israēl en Siōn, kai to kataleiphthen en Hierousalēm; hagioi klēthēsontai pantes hoi graphentes eis zōēn eis Hierousalēm.”

“And in that day God will shine forth in counsel with glory upon the earth, to exalt and glorify what is left of Israel; and what is left of Israel shall be in Zion, and what is left in Jerusalem; all who are written for life in Jerusalem shall be called holy.”

Isa 4:2–3 (quotation, high confidence)

Notes and citation

Summary: Isaiah promises glory for the remnant of Israel written for life.

Isa 4:2–3, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.62 (Dindorf 3:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-62). (abbreviation not yet checked)

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2.3.63Dindorf 3:105

Καὶ τί δʼ ἂν γένοιτο τὸ καταλειφθὲν τοῦ Ἰσραὴλ αὐτὸς ὁ προφήτης διεσάφησεν εἰπὼν πάντες οἱ γραφέντες εἰς Ἰερουσαλὴμ καὶ οἶ κληθέντες ἅγιοι.” τίς οὖν αὕτη ἡ ἡμέρα, ἐν ᾗ δοξάσειν ὁ θεὸς καὶ ὑψώσειν τὸ καταλειφθὲν τοῦ Ἰσραὴλ καὶ τοὺς κληθησομένους ἁγίους καὶ γραφησομένους εἰς ζωὴν λέγεται, ἀναδραμόντι σοι τὴν ὅλην τῆς περικοπῆς διήγησιν δῆλον ἔσται.

Kai ti dʼ an genoito to kataleiphthen tou Israēl autos ho prophētēs diesaphēsen eipōn pantes hoi graphentes eis Ierousalēm kai oi klēthentes hagioi.” tis oun hautē hē hēmera, en hę̄ doxasein ho theos kai hypsōsein to kataleiphthen tou Israēl kai tous klēthēsomenous hagious kai graphēsomenous eis zōēn legetai, anadramonti soi tēn holēn tēs perikopēs diēgēsin dēlon estai.

And what the remnant of Israel would be, the prophet himself made clear, saying, “all who are written in Jerusalem and are called holy.” What, then, is this day in which God is said to glorify and exalt the remnant of Israel, those who will be called holy and written for life? It will be clear to you if you run through the whole account of the passage.

Isa 4:3 (quotation, high confidence)

Notes and citation

Summary: The remnant are those written for life and called holy; the day in question will become clear.

Isa 4:3.

Cite (SBL): Eusebius, Dem. ev. 2.3.63 (Dindorf 3:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-63). (abbreviation not yet checked)

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2.3.64Dindorf 3:105–106

ἐν ἀρχῇ τοιγαροῦν τῆς ὅλης βίβλου τὴν κατὰ τῆς Ἰουδαίας καὶ κατὰ Ἰερουσαλὴμ ἰδὼν ὅρασιν ὁ προφήτης, καὶ διὰ πλείστων ἀπαριθμησάμενος τοῦ παντὸς Ἰουδαίων ἔθνους τὰ ἀσεβήματα, ἀπειλήσας τε καὶ εἰπὼν τὰ περὶ τῆς καταστροφῆς αὐτῶν καὶ τῆς παντελοῦς ἐρημίας Ἰερουσαλὴμ, τέλος τῆς κατʼ αὐτῶν θεωρίας ἐπάγει λέγων “ ἔσονται γὰρ ὡς τερέβινθος ἀποβεβληκυῖα τὰ φύλλα, καὶ ὡς παράδεισος ὕδωρ μὴ ἔχων. καὶ ἔσται ἡ ἰσχὺς αὐτῶν ὡς καλάμη στυππίου, καὶ αἷ ἐργασίαι αὐτῶν ὡς σπινθῆρες πυρὸς, καὶ κατακαυθήσονται οἶ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οὐκ ἔσται ὁ σβἐσων.”

en archę̄ toigaroun tēs holēs biblou tēn kata tēs Ioudaias kai kata Ierousalēm idōn horasin ho prophētēs, kai dia pleistōn aparithmēsamenos tou pantos Ioudaiōn ethnous ta asebēmata, apeilēsas te kai eipōn ta peri tēs katastrophēs autōn kai tēs pantelous erēmias Ierousalēm, telos tēs katʼ autōn theōrias epagei legōn “ esontai gar hōs terebinthos apobeblēkuia ta phylla, kai hōs paradeisos hydōr mē echōn. kai estai hē ischys autōn hōs kalamē styppiou, kai hai ergasiai autōn hōs spinthēres pyros, kai katakauthēsontai oi anomoi kai hoi hamartōloi hama, kai ouk estai ho sbesōn.”

At the beginning of the whole book, then, the prophet, having seen the vision against Judea and against Jerusalem, having enumerated at great length the impieties of the whole Jewish nation, and having threatened and described their overthrow and the utter desolation of Jerusalem, brings the vision against them to a close, saying: “For they shall be like a terebinth that has shed its leaves, and like a garden without water. And their strength shall be like a stalk of tow, and their works like sparks of fire; and the lawless and the sinners shall be burned together, and there shall be none to quench it.”

Isa 1:1 (allusion, high confidence) · Isa 1:30–31 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s first vision ends with the burning of the lawless.

Isa 1:1, 30–31, LXX wording.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): σπινθῦῆρες θῆρες → σπινθῆρες.

Cite (SBL): Eusebius, Dem. ev. 2.3.64 (Dindorf 3:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-64). (abbreviation not yet checked)

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2.3.65Dindorf 3:106

Περιγράψας δὲ ἐνταῦθα τὴν κατʼ αὐτῶν πρόρρησιν ὑποστολῆ̣ χρῆται· ἐξ ἑτέρας δὲ ἀρχῆς δευτέρας ὑποθέσεως ἅπτεται, καὶ προοιμίῳ γε τῷ λεγομένῳ τοιῷδε χρῆται ὁ λόγος ὁ γενόμενος πρὸς Ἡσαΐαν Αμὼς, τὸν προφήτην περὶ τῆς Ἰουδαίας καὶ περὶ Ιερουσαλὴμ, ἢ, ὡς ὁ Σύμμαχος ἡρμήνευσεν, ὑπὲρ τῆς Ἰουδαίας καὶ ὑπὲρ Ἰερουσαλήμ. ἴσως τις ὑπο- λήψεται περὶ ὧν τὰ σκυθρωπὰ προλαβὼν τούτων αὐτῶν πέρι τὰ χρηστότερα μεταβαλόντα λέγειν.

Perigrapsas de entautha tēn katʼ autōn prorrēsin hypostolē chrētai; ex heteras de archēs deuteras hypotheseōs haptetai, kai prooimiǭ ge tǭ legomenǭ toiǭde chrētai ho logos ho genomenos pros Hēsaïan Amōs, ton prophētēn peri tēs Ioudaias kai peri Ierousalēm, ē, hōs ho Symmachos hērmēneusen, hyper tēs Ioudaias kai hyper Ierousalēm. isōs tis hypo- lēpsetai peri hōn ta skythrōpa prolabōn toutōn autōn peri ta chrēstotera metabalonta legein.

Having concluded the prediction against them there, he pauses; and from another beginning he takes up a second subject, and uses this kind of preface: “The word that came to Isaiah son of Amoz, the prophet, concerning Judea and concerning Jerusalem,” or, as Symmachus translated, “on behalf of Judea and on behalf of Jerusalem.” Perhaps someone will suppose that, having foretold gloomy things about them, he changes to speak more favorable things about these same people.

Isa 2:1 (quotation, high confidence)

Notes and citation

Summary: Isaiah begins a new oracle “concerning” (or “on behalf of”) Judea and Jerusalem.

Isa 2:1, with the rendering of Symmachus.

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 2.3.65 (Dindorf 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-65). (abbreviation not yet checked)

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2.3.66Dindorf 3:106

ἀλλʼ οὐκ ἂν ταῦτα ἐπιτρέψειε φάναι ἡ τῶν ἐπιφερομένων ἀκολουθία, ὑπὲρ μὲν τοῦ Ἰουδαίων ἔθνους ἢ ὑπὲρ τοῦ καλουμένου Ἰσραὴλ οὐδὲν οὐδὲ ὅλως χρηστὸν περιέχουσα, οὐδέ γε ὑπὲρ τῆς Ἰουδαίας οὐδὲ ὑπὲρ Ἰερουσαλὴμ, τοὐναντίον δὲ μυρίας κατὰ τοῦ Ἰσραὴλ μέμψεις καὶ κατηγορίας, ἀπειλάς τε κατὰ τῆς Ἱερουσαλὴμ σκυθρωπὰς, καὶ τὸ πᾶσι σωτήριον κλῆσιν καὶ γνῶσιν τοῦ ἐπὶ πάντων θεοῦ θεσπίζουσα, καὶ ἔτι πρὸς τούτοις ὅρους ἐπιφάνειαν καινοῦ καὶ οἴκου θεοῦ ἑτέρου παρὰ τὸν ἐν Ἱερουσαλὴμ ἀνάδειξιν παριστᾶσα.

allʼ ouk an tauta epitrepseie phanai hē tōn epipheromenōn akolouthia, hyper men tou Ioudaiōn ethnous ē hyper tou kaloumenou Israēl ouden oude holōs chrēston periechousa, oude ge hyper tēs Ioudaias oude hyper Ierousalēm, tounantion de myrias kata tou Israēl mempseis kai katēgorias, apeilas te kata tēs Hierousalēm skythrōpas, kai to pasi sōtērion klēsin kai gnōsin tou epi pantōn theou thespizousa, kai eti pros toutois horous epiphaneian kainou kai oikou theou heterou para ton en Hierousalēm anadeixin paristasa.

But the sequence of what follows would not permit one to say this, since it contains nothing whatever favorable on behalf of the Jewish nation or of the so-called Israel, nor on behalf of Judea or Jerusalem; on the contrary, it contains countless reproaches and accusations against Israel and gloomy threats against Jerusalem, and prophesies the saving call and knowledge of the God over all for all, and besides this shows the appearing of a new mountain and the manifestation of another house of God besides the one in Jerusalem.

Notes and citation

Summary: The following oracle has nothing favorable for Israel but foretells a new mountain and house of God for all.

Cite (SBL): Eusebius, Dem. ev. 2.3.66 (Dindorf 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-66). (abbreviation not yet checked)

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2.3.67Dindorf 3:106–107

λέγει δʼ οὖν μετὰ τὸ φάναι περὶ τῆς Ἰουδαίας καὶ περὶ Ἱερουσαλὴμ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὅρος κυ- ῥίου, καὶ οἶκος τοῦ θεοῦ ἐπʼ ἄκρων τῶν ὀρέων, καὶ ὑψωθήσεται ὑπεράνω τῶν βουνῶν, καὶ ἥξουσιν ἐπʼ αὐτὸ πάντα τὰ ἔθνη, καὶ πορεύσονται ἔθνη πολλὰ, καὶ ἐροῦσιν, δεῦτε καὶ ἀναβῶμεν εἰς τὸ ὄρος κυρίον, καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ἰακώβ.”

legei dʼ oun meta to phanai peri tēs Ioudaias kai peri Hierousalēm estai en tais eschatais hēmerais emphanes to horos ky- rhiou, kai oikos tou theou epʼ akrōn tōn oreōn, kai hypsōthēsetai hyperanō tōn bounōn, kai hēxousin epʼ auto panta ta ethnē, kai poreusontai ethnē polla, kai erousin, deute kai anabōmen eis to oros kyrion, kai eis ton oikon tou theou Iakōb.”

He says, then, after saying “concerning Judea and concerning Jerusalem”: “In the last days the mountain of the Lord shall be manifest, and the house of God on the tops of the mountains; and it shall be exalted above the hills, and all the nations shall come to it; and many nations shall go and say, Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob.”

Isa 2:1–3 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells the nations streaming to the mountain of the Lord.

Isa 2:1–3, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.67 (Dindorf 3:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-67). (abbreviation not yet checked)

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2.3.68Dindorf 3:107

Καὶ περὶ μὲν τῶν ἐθνῶν ἀπάντων τοιαῦτα θεσπίζει· περὶ δὲ τῶν Ἰουδαίων ἐξῆς οἷα ἐπιλέγει ἄκουε ‘ἀνῆκεν γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ θεοῦ Ἰακὼβ, ὅτι ἐνεπλήσθη ὡς τὸ ἀπʼ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν, ὡς ἡ τῶν ἀλλοφύλων, καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς.

Kai peri men tōn ethnōn apantōn toiauta thespizei; peri de tōn Ioudaiōn exēs hoia epilegei akoue ‘anēken gar ton laon autou ton oikon tou theou Iakōb, hoti eneplēsthē hōs to apʼ archēs hē chōra autōn klēdonismōn, hōs hē tōn allophylōn, kai tekna polla allophyla egenēthē autois.

Such things he prophesies about all the nations. Hear what he adds next about the Jews: “For he has forsaken his people, the house of the God of Jacob, because their land was filled, as from the beginning, with divinations, like that of the foreigners, and many foreign children were born to them.

Isa 2:6 (quotation, high confidence)

Notes and citation

Summary: God has forsaken his people for their divinations.

Isa 2:6, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.68 (Dindorf 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-68). (abbreviation not yet checked)

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2.3.69Dindorf 3:107

ἐνεπλήσθη γὰρ ἡ χώρα αὐτόν ἀργυρίου καὶ χρυσίου, καὶ οὐκ ἦν ἀριθμὸς τῶν θησαυρῶν αὐτῶν, ” καὶ τὰ ἐξῆς τούτων ὄντα πλείω, οἷς ἐπιφέρει “καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν, καὶ ἔκυψεν ἄυθρωπος, καὶ ἐταπεινώθη, καὶ οὐ μὴ ἀνήσω αὐτοὺς, καὶ νῦν εἰσέλθετε εἰς τὰς πέτρας, καὶ κρύπτεσθε εἰς γῆν ἀπὸ προσώπου τοῦ φόβου κυρίου, καὶ ἀπὸ προσώπου δόξης αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.

eneplēsthē gar hē chōra auton argyriou kai chrysiou, kai ouk ēn arithmos tōn thēsaurōn autōn, ” kai ta exēs toutōn onta pleiō, hois epipherei “kai prosekynēsan hois epoiēsan hoi daktyloi autōn, kai ekypsen authrōpos, kai etapeinōthē, kai ou mē anēsō autous, kai nyn eiselthete eis tas petras, kai kryptesthe eis gēn apo prosōpou tou phobou kyriou, kai apo prosōpou doxēs autou, hotan anastę̄ thrausai tēn gēn.

For their land was filled with silver and gold, and there was no number of their treasures,” and so on, more than these; to which he adds: “And they worshiped what their fingers made, and man stooped and was humbled, and I will not forgive them. And now enter into the rocks and hide in the earth from before the fear of the Lord and from the glory of his might, when he arises to shatter the earth.”

Isa 2:7–10 (quotation, high confidence) · Isa 2:19 (quotation, high confidence)

Notes and citation

Summary: Israel worshiped idols and must hide from the Lord when he arises.

Isa 2:7–10, 19, LXX wording.

Notes on the original text

Digital text corrected (word repeated in the digital text): ὄντα ὄντα → ὄντα.

Cite (SBL): Eusebius, Dem. ev. 2.3.69 (Dindorf 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-69). (abbreviation not yet checked)

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2.3.70Dindorf 3:107

Διʼ ὧν σαφῶς ἀνάστασίν τινα τοῦ κυρίου διδάσκει ἔσεσθαι, ἐν ᾗ θραυσθήσεσθαι πᾶσαν τὴν γῆν τοῦ Ἰουδαίων ἔθνους.

Diʼ hōn saphōs anastasin tina tou kyriou didaskei esesthai, en hę̄ thrausthēsesthai pasan tēn gēn tou Ioudaiōn ethnous.

By this he clearly teaches that there will be a certain arising of the Lord, in which the whole land of the Jewish nation will be shattered.

Isa 2:19 (allusion, high confidence)

Notes and citation

Summary: Eusebius reads the Lord’s “arising” as the time of the land’s ruin.

ἀνάστασις means both “arising” and “resurrection”; Eusebius seems to connect the Lord’s arising with Christ’s resurrection (cf. 2.3.71).

Cite (SBL): Eusebius, Dem. ev. 2.3.70 (Dindorf 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-70). (abbreviation not yet checked)

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2.3.71Dindorf 3:107

περὶ αὐτῶν γὰρ ὁ πᾶς ἦν λόγος, ὥσπερ καὶ ἑξῆς, διʼ οὗ φησιν ἡμέρα γὰρ κυρίου Σαβαὼθ ἔπι πάντα ὑβριστὴν καὶ ὑπερήφανον, καὶ ἐπὶ πάντα ὑψηλὸν καὶ μετέωρον, ’ καὶ τὰ τούτοις ἀκόλουθα. ἐν ταύτῃ τοιγαροῦν τῇ ἡμέρᾳ τῆς ἀναστάσεως τοῦ κυρίου, τὰ κατὰ τῶν ἐπαιρομένων κατὰ τῆς γνώσεως τοῦ θεοῦ προαγορεύσας ἐν αὐτῇ ταύτῃ, φησὶ, τῇ ἡμέρᾳ· ‘‘ὑψωθήσεται κύριος ἐν τῆ ἡμέρᾳ ἐκείνῃ, καὶ τὰ χειροποίητα πάντα κατακρύψουσιν εἰσενέγκαντες εἰς τὰ σπήλαια·”

peri autōn gar ho pas ēn logos, hōsper kai hexēs, diʼ hou phēsin hēmera gar kyriou Sabaōth epi panta hybristēn kai hyperēphanon, kai epi panta hypsēlon kai meteōron, ’ kai ta toutois akoloutha. en tautę̄ toigaroun tę̄ hēmerą tēs anastaseōs tou kyriou, ta kata tōn epairomenōn kata tēs gnōseōs tou theou proagoreusas en autę̄ tautę̄, phēsi, tę̄ hēmerą; ‘‘hypsōthēsetai kyrios en tē hēmerą ekeinę̄, kai ta cheiropoiēta panta katakrypsousin eisenenkantes eis ta spēlaia;”

For the whole discourse was about them, as also what follows, where he says: “For the day of the Lord of hosts is upon everyone insolent and proud, and upon everyone high and lofty,” and what follows. In this day, then, of the arising of the Lord, having foretold what will befall those who exalt themselves against the knowledge of God, he says of this same day: “The Lord will be exalted in that day, and they will hide all things made with hands, carrying them into the caves.”

Isa 2:12 (quotation, high confidence) · Isa 2:17–19 (quotation, high confidence)

Notes and citation

Summary: On the day of the Lord the proud are humbled and idols are hidden away.

Isa 2:12, 17–19, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.71 (Dindorf 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-71). (abbreviation not yet checked)

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2.3.72Dindorf 3:107–108

μονονουχὶ δηλῶν τὴν ἀποστροφὴν τῶν εἰδώλων, ἣν ἀπε- στράφησαν αὐτοί τε Ἰουδαῖοι καὶ οἶ λοιποὶ πάντες ἄνθρωποι μετὰ τὴν τοῦ σωτῆρος ἡμῶν ἐπιφάνειαν, καταπτύσαντες πάσης δεισιδαιμονίας. “τῇ γοῦν ἡμέρᾳ ἐκείνῃ, φησὶν, ἐκβαλεῖ ἄνθρωπος τὰ βδελύγματα αὐτοῦ τὰ χρυσᾶ, καὶ τὰ ἀργυρᾶ ἃ ἐποίησαν, προσκυνεῖν τοῖς ματαίοις”·

mononouchi dēlōn tēn apostrophēn tōn eidōlōn, hēn ape- straphēsan autoi te Ioudaioi kai oi loipoi pantes anthrōpoi meta tēn tou sōtēros hēmōn epiphaneian, kataptysantes pasēs deisidaimonias. “tę̄ goun hēmerą ekeinę̄, phēsin, ekbalei anthrōpos ta bdelygmata autou ta chrysa, kai ta argyra ha epoiēsan, proskynein tois mataiois”;

He is all but showing the rejection of idols, from which the Jews themselves and all other people turned away after our Savior’s appearing, spitting on all superstition. “In that day,” at any rate, he says, “a man will cast away his abominations of gold and silver, which they made to worship vain things.”

Isa 2:20 (quotation, high confidence)

Notes and citation

Summary: After Christ’s coming, people cast away their idols.

Isa 2:20, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.72 (Dindorf 3:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-72). (abbreviation not yet checked)

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2.3.73Dindorf 3:108

καθʼ ὅλου ὡς εἰκὸς καὶ περὶ παντὸς ἀνθρώπου ταῦτα ἀναφωνῶν, διὰ τὴν μέλλουσαν ἔσεσθαι τῶν ἐθνῶν κλῆσιν.

kathʼ holou hōs eikos kai peri pantos anthrōpou tauta anaphōnōn, dia tēn mellousan esesthai tōn ethnōn klēsin.

He utters this, as is likely, about every human being in general, because of the calling of the nations that was to come.

Notes and citation

Summary: This applies to all mankind because of the calling of the nations.

Cite (SBL): Eusebius, Dem. ev. 2.3.73 (Dindorf 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-73). (abbreviation not yet checked)

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2.3.74Dindorf 3:108

ἰδίως δὲ αὐθις περὶ τοῦ Ἰουδαίων ἔθνους ὑπὸ μίαν διάνοιαν ἑξῆς ἐπιλέγει “ἰδοὺ δὴ ὁ δεσπότης κύριος Σαβαὼθ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἱερουσαλὴμ καὶ ἰσχύουσαν, ἰσχὺν ἄρτου, καὶ ἰσχὺν ὕδατος. γίγαντα καὶ ἰσχύοντα, καὶ ἄνθρωπον πολεμιστὴν, καὶ δικαστὴν, καὶ προφήτην, καὶ στοχαστὴν, καὶ πρεσβύτερον, καὶ πεντηκόνταρχον, καὶ θαυμαστὸν σύμβουλον, καὶ σοφὸν ἀρχιτέκτονα, καὶ συνετὸν ἀκροατήν·” καὶ τὰ τούτοις ἑξῆς.

idiōs de authis peri tou Ioudaiōn ethnous hypo mian dianoian hexēs epilegei “idou dē ho despotēs kyrios Sabaōth aphelei apo tēs Ioudaias kai apo Hierousalēm kai ischyousan, ischyn artou, kai ischyn hydatos. giganta kai ischyonta, kai anthrōpon polemistēn, kai dikastēn, kai prophētēn, kai stochastēn, kai presbyteron, kai pentēkontarchon, kai thaumaston symboulon, kai sophon architektona, kai syneton akroatēn;” kai ta toutois hexēs.

Then again, specifically about the Jewish nation, under one meaning, he adds next: “Behold now the Master, the Lord of hosts, will take away from Judea and from Jerusalem the mighty man and the mighty woman, the strength of bread and the strength of water; the giant and the strong, and the man of war, and the judge, and the prophet, and the diviner, and the elder, and the captain of fifty, and the wonderful counselor, and the wise architect, and the intelligent hearer,” and what follows.

Isa 3:1–3 (quotation, high confidence)

Notes and citation

Summary: God will take away from Judea its provisions and all its leaders.

Isa 3:1–3, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.74 (Dindorf 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-74). (abbreviation not yet checked)

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2.3.75Dindorf 3:108

ἔνθα ἐπιστήσας παράθες τὰ προλεγόμενα τῆς προφητείας διʼ ὧν εἴρηται “ὁ λόγος ὁ γενόμενος παρὰ κυρίου πρὸς Ἠσαΐαν υἱὸν Ἀμὼς, ὑπὲρ τῆς Ἰουδαίας καὶ ὑπὲρ Ἰερουσαλὴμ, ” ὡς μᾶλλον κατʼ αὐτῶν ἢ ὑπὲρ αὐτῶν τὰ ἐπενηνεγμένα τυγχάνει, εἰ μή τις ἄρα ἐν τούτοις λανθάνων περιέχεται νοῦς.

entha epistēsas parathes ta prolegomena tēs prophēteias diʼ hōn eirētai “ho logos ho genomenos para kyriou pros Ēsaïan huion Amōs, hyper tēs Ioudaias kai hyper Ierousalēm, ” hōs mallon katʼ autōn ē hyper autōn ta epenēnegmena tynchanei, ei mē tis ara en toutois lanthanōn periechetai nous.

Noting this, compare the opening words of the prophecy, where it is said, “The word that came from the Lord to Isaiah son of Amoz, on behalf of Judea and on behalf of Jerusalem,” and see that what follows is rather against them than on their behalf, unless some hidden meaning is contained in these words.

Isa 2:1 (quotation, high confidence)

Notes and citation

Summary: The oracle said to be “on behalf of” Judea is in fact against it, unless it has a hidden sense.

Isa 2:1, in Symmachus’s rendering (cf. 2.3.65).

Cite (SBL): Eusebius, Dem. ev. 2.3.75 (Dindorf 3:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-75). (abbreviation not yet checked)

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2.3.76Dindorf 3:108–109

πῶς γὰρ μέλλων ἀφαιρεῖν ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἱερουσαλὴμ ἰσχύοντα ἰσχύουσαν, ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος, καὶ πάντα τὰ ἐν αὐτοῖς πάλαι διαπρέποντα, ὑπὲρ τῆς Ἰουδαίας καὶ ὑπὲρ Ἱερουσαλὴμ ἔσεσθαι τὰ θεσπιζόμενα πῶς δὲ ὑπὲρ αὐτῶν ἐστι καὶ τὰ ἐξῆς αὖθις λεγόμενα “ἀνεῖται Ἱερουσαλὴμ, καὶ ἡ Ἰουδαία καὶ αἶ γλῶσσαι αὐτῶν μετὰ ἀνομίας, τὰ πρὸς κύριον ἀπειθοῦντες.”

pōs gar mellōn aphairein apo tēs Ioudaias kai apo Hierousalēm ischyonta ischyousan, ischyn artou kai ischyn hydatos, kai panta ta en autois palai diapreponta, hyper tēs Ioudaias kai hyper Hierousalēm esesthai ta thespizomena pōs de hyper autōn esti kai ta exēs authis legomena “aneitai Hierousalēm, kai hē Ioudaia kai ai glōssai autōn meta anomias, ta pros kyrion apeithountes.”

For how, when he is about to take away from Judea and from Jerusalem the mighty man and the mighty woman, the strength of bread and the strength of water, and all that was formerly distinguished among them, would the things prophesied be on behalf of Judea and on behalf of Jerusalem? And how are the things said next on their behalf: “Jerusalem is forsaken, and Judea has fallen, and their tongues are with lawlessness, disobeying the things of the Lord”?

Isa 3:1 (allusion, high confidence) · Isa 3:8 (quotation, high confidence)

Notes and citation

Summary: Threats of loss and ruin cannot be “on behalf of” Judea.

Isa 3:1, 8, LXX wording. The words “has fallen” have dropped out of the digital text and are supplied from the LXX.

Notes on the original text

Digital text corrected (stray letter in the digital text): Ἱερουσαλμὴμ → Ἱερουσαλὴμ.

Cite (SBL): Eusebius, Dem. ev. 2.3.76 (Dindorf 3:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-76). (abbreviation not yet checked)

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2.3.77Dindorf 3:109

Ἀλλὰ γὰρ ἐν τοιῷδε καιρῷ, ἐν ᾧ τὸ ὄρος κυρίου πάσι τοῖς ἔθνεσιν ἀνάγκη κηρύττεσθαι, ὅ τε ἐπὶ τοῦ ὄρους οἶκος τοῦ θεοῦ ἐφʼ οὗ πάντα τὰ ἔθνη συνιόντα φασὶν ’δε τε καὶ ἀναβῶμεν εἰς τὸ ὄρος κυρίου, καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ἰακώβ·” τοιαύταις ὁ λόγος χρησάμενος κατηγορίαις τοῦ Ἰουδαίων ἔθνους, ἀπειλήσας τε αὐτοῖς τὰ ἔσχατα, ἐπισυνάπτει τούτοις πᾶσι τὰς προεκτεθείσας ἡμῖν λέξεις, διδάσκων ὅτι τοῦ παντὸς Ἰουδαίων ἔθνους μέλλοντος ἀποπεσεῖσθαι τῆς κατὰ τὸν θεὸν εὐσεβείας, περιλειφθήσονταί τινες ἐν αὐτοῖς οὐ συναπολαύσαντες τοῖς πᾶσι τῶν κακῶν· ἔμπαλιν δὲ ὡς ἂν ἐκ μοχθήρῶν καὶ παρανόμων διασεσωσμένοι, καὶ τὸ δοκίμιον καὶ τὸ εἰλικρινὲς τῆς εὐσεβείας ἐπιδεδειγμένοι, τῆς παρὰ τῷ θεῷ γραφῆς καταξιωθήσονται καὶ ἅγιοι κλη- θήσονται τοῦ θεοῦ δοῦλοι.

Alla gar en toiǭde kairǭ, en hǭ to oros kyriou pasi tois ethnesin anankē kēryttesthai, ho te epi tou orous oikos tou theou ephʼ hou panta ta ethnē synionta phasin ’de te kai anabōmen eis to oros kyriou, kai eis ton oikon tou theou Iakōb;” toiautais ho logos chrēsamenos katēgoriais tou Ioudaiōn ethnous, apeilēsas te autois ta eschata, episynaptei toutois pasi tas proektetheisas hēmin lexeis, didaskōn hoti tou pantos Ioudaiōn ethnous mellontos apopeseisthai tēs kata ton theon eusebeias, perileiphthēsontai tines en autois ou synapolausantes tois pasi tōn kakōn; empalin de hōs an ek mochthērōn kai paranomōn diasesōsmenoi, kai to dokimion kai to eilikrines tēs eusebeias epidedeigmenoi, tēs para tǭ theǭ graphēs kataxiōthēsontai kai hagioi klē- thēsontai tou theou douloi.

But at such a time, when the mountain of the Lord must be proclaimed to all the nations, and the house of God on the mountain, to which all the nations come together and say, “Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob,” the prophecy, having used such accusations against the Jewish nation and threatened them with the worst, adds to all this the words we set out before. It teaches that, when the whole Jewish nation was about to fall away from the worship of God, some among them would be left who would not share the evils with the rest; on the contrary, as saved out of wicked and lawless men, and having shown the tested and pure quality of their piety, they will be counted worthy to be written with God and will be called holy servants of God.

Isa 2:3 (quotation, high confidence) · Isa 4:3 (allusion, high confidence)

Notes and citation

Summary: When the nation falls away, a tested remnant will be written with God and called holy.

Isa 2:3; 4:3.

Cite (SBL): Eusebius, Dem. ev. 2.3.77 (Dindorf 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-77). (abbreviation not yet checked)

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2.3.78Dindorf 3:109

δηλοῖ δὲ διὰ τούτων τοὺς τοῦ σωτῆρος ἡμῶν ἀποστόλους καὶ μαθητὰς καὶ εὐαγγελιστὰς καὶ τοὺς λοιποὺς ἅπαντας τοὺς ἐν περιτομῇ εἰς αὐτὸν πεπιστευκότας κατὰ τὸν χρόνον τῆς ἀποπτώσεως τοῦ παντὸς αὐτῶν ἔθνους.

dēloi de dia toutōn tous tou sōtēros hēmōn apostolous kai mathētas kai euangelistas kai tous loipous hapantas tous en peritomę̄ eis auton pepisteukotas kata ton chronon tēs apoptōseōs tou pantos autōn ethnous.

By this he means the apostles, disciples, and evangelists of our Savior, and all the others of the circumcision who believed in him at the time when their whole nation fell away.

Notes and citation

Summary: The remnant are the apostles and Jewish believers.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): περιτομῇ ριτομῇ → περιτομῇ.

Cite (SBL): Eusebius, Dem. ev. 2.3.78 (Dindorf 3:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-78). (abbreviation not yet checked)

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2.3.79Dindorf 3:109–110

ταῦτα δὲ αἰνίττεται φάσκων ὁ λόγος “ἐν τῇ ἡμέρᾳ ἐκείνῃ, ἐν ᾗ δηλονότι τὰ προηγορευμένα πάντα περὶ τῆς κλήσεως τῶν ἐθνῶν καὶ περὶ τῆς τῶν Ἰουδαίων ἀποπτώσεως γενήσεται, ἐπιλάμψει ὁ θεὸς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς, τοῦ ὑψῶσαι καὶ δοξάσαι τὸ καταλειφθὲν τοῦ Ἰσραὴλ, καὶ ἔσται τὸ ὑπολειφθὲν ἐν Σιῶν, καὶ τὸ καταλειφθὲν ἐν Ἱερουσαλὴμ, κληθήσονται πάντες οἱ γραφέντες εἰς ζωὴν ἐν Ἰερουσαλὴμ”, διʼ οὓς καὶ εἰκότως ἀπὸ τῆς Ἱερουσαλὴμ λῆμʼ καὶ ἀπὸ τῆς Ἰουδαίας προελθόντας ὑπὲρ Ἰουδαίας καὶ ὑπὲρ Ἱερουσαλὴμ τὴν προφητείαν λοῦ λέγεσθαι τὸ προοίμιον, ἢ καὶ διὰ τὴν ἀληθῆ Ἱερουσαλὴμ, καὶ τὴν ἀναλόγως αὐτῇ κατὰ διάνοιαν θεωρουμένην Ἰουδαίαν· περὶ οὗ κατὰ καιρὸν εἰσόμεθα.

tauta de ainittetai phaskōn ho logos “en tę̄ hēmerą ekeinę̄, en hę̄ dēlonoti ta proēgoreumena panta peri tēs klēseōs tōn ethnōn kai peri tēs tōn Ioudaiōn apoptōseōs genēsetai, epilampsei ho theos en boulę̄ meta doxēs epi tēs gēs, tou hypsōsai kai doxasai to kataleiphthen tou Israēl, kai estai to hypoleiphthen en Siōn, kai to kataleiphthen en Hierousalēm, klēthēsontai pantes hoi graphentes eis zōēn en Ierousalēm”, diʼ hous kai eikotōs apo tēs Hierousalēm lēmʼ kai apo tēs Ioudaias proelthontas hyper Ioudaias kai hyper Hierousalēm tēn prophēteian lou legesthai to prooimion, ē kai dia tēn alēthē Hierousalēm, kai tēn analogōs autę̄ kata dianoian theōroumenēn Ioudaian; peri hou kata kairon eisometha.

The passage hints at this when it says: “In that day” (clearly the day in which all that was foretold about the calling of the nations and the falling away of the Jews will happen) “God will shine forth in counsel with glory upon the earth, to exalt and glorify what is left of Israel; and what is left shall be in Zion, and what is left in Jerusalem; all who are written for life in Jerusalem shall be called.” Because of them, who came forth from Jerusalem and from Judea, the preface of the prophecy is fittingly said to be on behalf of Judea and on behalf of Jerusalem; or else because of the true Jerusalem and the Judea understood spiritually in correspondence with it, about which we shall learn at the proper time.

Textual problem in this passage: see the notes.

Isa 4:2–3 (quotation, high confidence)

Notes and citation

Summary: The remnant from Jerusalem explains why the prophecy is said to be “on behalf of” Judea and Jerusalem.

Isa 4:2–3. The phrase λῆμʼ … λοῦ in the digital text is corrupt and has been passed over.

Cite (SBL): Eusebius, Dem. ev. 2.3.79 (Dindorf 3:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-18/#p-2-3-79). (abbreviation not yet checked)

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