Demonstration of the Gospel 2.3.80–2.3.148

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 69 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

2.3.80Dindorf 3:110

καὶ τίς γε τῶν ἀποστόλων τοῦ σωτῆρος ἡμῶν καὶ τῶν εὐαγγελιστῶν τὴν ἔνθεον συνορῶν δύναμιν, καθʼ ἣν εἰς πάσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν, πᾶσαί τε ἐξ ἐκείνου καὶ εἰς δεῦρο αἱ τοῦ Χριστοῦ ἐκκλησίαι τοὺς λόγους αὐτῶν ἀνὰ στόμα καὶ μαθήματα ἔχουσι, καὶ τὰς τῆς καινῆς διαθήκης διʼ αὐτῶν κηρυχθείσας τοῦ Χριστοῦ νομοθεσίας, οὐκ ἂν ἀλήθειαν τῇ προφητείᾳ ἐπιμαρτυρήσαι φησάσῃ ἐμφανῶς ἐν βουλῇ καὶ μετὰ δόξης ἐπὶ πᾶσαν τὴν γῆν ὑψώσειν τὸν θεὸν καὶ δοξάσειν τὸ καταλειφθὲν Ἰσραὴλ, καὶ ὡς ἄρα τὸ καταλειφθὲν ἐν Σιῶν καὶ καταλειφθὲν ἐν Ἱερουσαλὴμ ἅγιοι κληθήσονται οἶ γραφέντες εἰς ζωήν; ἀντὶ δὲ τοῦ λεγομένου παρὰ τοῖς ἑβδομήκοντα ἐν βουλῇ μετὰ δόξης”, ὁ Ἀκύλας καὶ Θεοδοτίων συμφώνως εἰς δύναμιν καὶ δόξαν ἡρμήνευσαν, τὴν ὑπὸ τοῦ θεοῦ δοθεῖσαν τοῖς ἀποστόλοις δύναμιν καὶ τὴν ἐπὶ ταύτῃ παρὰ τῷ θεῷ δόξαν παριστῶντες κατὰ τὸ κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ.”

kai tis ge tōn apostolōn tou sōtēros hēmōn kai tōn euangelistōn tēn entheon synorōn dynamin, kathʼ hēn eis pasan tēn gēn exēlthen ho phthongos autōn kai eis ta perata tēs oikoumenēs ta rhēmata autōn, pasai te ex ekeinou kai eis deuro hai tou Christou ekklēsiai tous logous autōn ana stoma kai mathēmata echousi, kai tas tēs kainēs diathēkēs diʼ autōn kērychtheisas tou Christou nomothesias, ouk an alētheian tę̄ prophēteią epimartyrēsai phēsasę̄ emphanōs en boulę̄ kai meta doxēs epi pasan tēn gēn hypsōsein ton theon kai doxasein to kataleiphthen Israēl, kai hōs ara to kataleiphthen en Siōn kai kataleiphthen en Hierousalēm hagioi klēthēsontai oi graphentes eis zōēn? anti de tou legomenou para tois hebdomēkonta en boulę̄ meta doxēs”, ho Akylas kai Theodotiōn symphōnōs eis dynamin kai doxan hērmēneusan, tēn hypo tou theou dotheisan tois apostolois dynamin kai tēn epi tautę̄ para tǭ theǭ doxan paristōntes kata to kyrios dōsei rhēma tois euangelizomenois dynamei pollę̄.”

And who, seeing the divine power of our Savior’s apostles and evangelists, by which “their sound went out into all the earth and their words to the ends of the world,” and how all the churches of Christ from then until now have their words and teachings on their lips, and the laws of Christ’s new covenant proclaimed through them, would not bear witness to the truth of the prophecy, which said that God would visibly, in counsel and with glory over all the earth, exalt and glorify what is left of Israel, and that what is left in Zion and what is left in Jerusalem, those written for life, would be called holy? Instead of the Seventy’s “in counsel with glory,” Aquila and Theodotion agree in rendering “into power and glory,” showing the power given by God to the apostles and the glory with God that followed it, as in: “The Lord will give a word to those who proclaim good news with great power.”

Ps 19:4 (18:5 LXX) (quotation, high confidence) · Rom 10:18 (echo, medium confidence) · Isa 4:2–3 (allusion, high confidence) · Ps 68:11 (67:12 LXX) (quotation, high confidence)

Notes and citation

Summary: The apostles’ worldwide preaching fulfills the prophecy of the remnant’s glory; Aquila and Theodotion read “power and glory.”

Ps 19:4 (18:5 LXX; cf. Rom 10:18); Isa 4:2–3; Ps 68:11 (67:12 LXX).

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 2.3.80 (Dindorf 3:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-80). (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).

2.3.81Dindorf 3:110–111

καὶ αὐτό γε τὸ γεγενημένον “ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε· καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶ βαρέως ἥκουσαν, καὶ τοὺς ὀφθαλμοὺς αὑτων μή ποτε ἴδωσι τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. καὶ εἶπα, ἴως πότε, κύριε; καὶ εἶπεν, ἴως ἂν ἐρημωθῶσι πόλεις παρὰ τὸ μὴ κατοικεῖσθαι, καὶ οἶκοι παρὰ τὸ μὴ εἶναι ἀνθρώπους, καὶ ἡ γῆ καταλειφθήσεται ἔρημος. καὶ μετὰ ταῦτα μακρυνεῖ ὁ θεὸς τοὺς ἀνθρώπους, καὶ πληθυνθήσονται οἱ καταλειφθέντες ἐπὶ τῆς γῆς.”

kai auto ge to gegenēmenon “akoę̄ akousete, kai ou mē synēte; kai blepontes blepsete, kai ou mē idēte. epachynthē gar hē kardia tou laou toutou, kai tois ōsi bareōs hēkousan, kai tous ophthalmous hautōn mē pote idōsi tois ophthalmois, kai tois ōsin akousōsi, kai epistrepsōsi, kai iasōmai autous. kai eipa, iōs pote, kyrie? kai eipen, iōs an erēmōthōsi poleis para to mē katoikeisthai, kai oikoi para to mē einai anthrōpous, kai hē gē kataleiphthēsetai erēmos. kai meta tauta makrynei ho theos tous anthrōpous, kai plēthynthēsontai hoi kataleiphthentes epi tēs gēs.”

And the event itself: “Hearing you will hear, and not understand; and seeing you will see, and not perceive. For the heart of this people has grown fat, and with their ears they have heard heavily, and they have closed their eyes, lest they see with their eyes and hear with their ears, and turn, and I heal them. And I said, How long, O Lord? And he said, Until cities are made desolate for lack of inhabitants, and houses for lack of men, and the land is left desolate. And after this God will remove men far away, and those left on the land will be multiplied.”

Isa 6:9–12 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s commission foretells Israel’s hardening and desolation, with the remnant multiplied.

Isa 6:9–12, LXX wording (“those left … will be multiplied”). The words “and they have closed” are lost in the digital text and supplied from the LXX.

Notes on the original text

Digital text corrected (OCR Latin letters and misdivided word): ἡ yrj καταλειφθῇς ἔται ἔρημος → ἡ γῆ καταλειφθήσεται ἔρημος.

Cite (SBL): Eusebius, Dem. ev. 2.3.81 (Dindorf 3:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-81). (abbreviation not yet checked)

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2.3.82Dindorf 3:111

Ὅρα δὴ καὶ ἐνταῦθα τίνα τρόπον οἶ καταλειφθέντες πάλιν ἐπὶ τῆς γῆς, τῆς λοιπῆς ἁπάσης ἐρήμου γενησομένης, μόνοι πληθυνθήσεσθαι λέγονται. εἷεν δʼ ἂν καὶ οὗτοι οἱ τοῦ σωτῆρος ἡμῶν μα- θῆταί ἐξ Ἑβραίων, εἰς πάντας ἀνθρώπους προελθόν- τες, οἳ καὶ δίκην σπέρματος καταλειφθέντες πολύ- χουν προσήνεγκαν τὸν καρπὸν, τὰς καθʼ ὅλης τῆς οἰκουμένης τῶν ἐθνῶν ἐκκλησίας· καὶ θέα γε, ὡς κατὰ τὸ αὐτό φησιτούτους μὲν πληθυνθήσεσθαι μό- νοῦς καταλειφθέντας ἐκ τῆς τῶν Ἰουδαίων ἀποπτώ- σεως, ἐκείνους γε μὴν πάμπαν ἐρήμους ἔσεσθαι.

Hora dē kai entautha tina tropon oi kataleiphthentes palin epi tēs gēs, tēs loipēs hapasēs erēmou genēsomenēs, monoi plēthynthēsesthai legontai. heien dʼ an kai houtoi hoi tou sōtēros hēmōn ma- thētai ex Hebraiōn, eis pantas anthrōpous proelthon- tes, hoi kai dikēn spermatos kataleiphthentes poly- choun prosēnenkan ton karpon, tas kathʼ holēs tēs oikoumenēs tōn ethnōn ekklēsias; kai thea ge, hōs kata to auto phēsitoutous men plēthynthēsesthai mo- nous kataleiphthentas ek tēs tōn Ioudaiōn apoptō- seōs, ekeinous ge mēn pampan erēmous esesthai.

See, then, here too how those left on the land, when all the rest becomes desolate, are said alone to be multiplied. These would be our Savior’s disciples from the Hebrews, who went out to all people and who, left behind like seed, bore abundant fruit: the churches of the nations throughout the whole world. And see how he says at the same time that these alone, left over from the falling away of the Jews, will be multiplied, while those others will be utterly desolate.

Isa 6:12 (allusion, high confidence)

Notes and citation

Summary: The remnant multiplied are the Jewish disciples, whose fruit is the churches of the nations.

Notes on the original text

Digital text corrected (OCR misreading; syllables repeated across a line break in the digital text): Oqu δὴ → Ὅρα δὴ; κατα- καταλειφθέντες → καταλειφθέντες; λέγον- λέγονται → λέγονται.

Cite (SBL): Eusebius, Dem. ev. 2.3.82 (Dindorf 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-82). (abbreviation not yet checked)

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2.3.83Dindorf 3:111

ἡ γῆ γὰρ αὐτῶν, φησὶν, καταλειφθήσεται ἔρη- ’μὸς. τοῦτο δὲ καὶ ἀνωτέρω αὐτοῖς ἐλέγετο ὑπὸ τοῦ αὐτοῦ προφήτου, κατὰ τὸ ἡ γῆ ὑμῶν ἔρημος, αἶ πό- λεις ὑμῶν πυρίκαυστοι, τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτήν.”

hē gē gar autōn, phēsin, kataleiphthēsetai erē- ’mos. touto de kai anōterō autois elegeto hypo tou autou prophētou, kata to hē gē hymōn erēmos, ai po- leis hymōn pyrikaustoi, tēn chōran hymōn enōpion hymōn allotrioi katesthiousin autēn.”

“For their land,” he says, “shall be left desolate.” This was also said to them earlier by the same prophet: “Your land is desolate, your cities burned with fire; your country, strangers devour it before you.”

Isa 6:11 (allusion, high confidence) · Isa 1:7 (quotation, high confidence)

Notes and citation

Summary: Isaiah had already foretold the desolation of the land.

Isa 6:11 (paraphrase); Isa 1:7.

Notes on the original text

Digital text corrected (OCR Latin letters for Greek): ^ri yi] γὰρ → ἡ γῆ γὰρ; ἡ yrj ὑμῶν → ἡ γῆ ὑμῶν.

Cite (SBL): Eusebius, Dem. ev. 2.3.83 (Dindorf 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-83). (abbreviation not yet checked)

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2.3.84Dindorf 3:111

πότε δὲ καὶ ταῦτα ἐπληροῦτο ἢ ἀπὸ τῶν χρόνων τοῦ σωτῆ- ρος ἡμῶν; ἴως μὲν γὰρ οὐδέπω τὰς κατʼ αὐτοῦ τε- τολμήκεσαν δυσσεβείας, οὐκ ἦν ἡ γῆ αὐτῶν ἔρημος, οὐδὲ αἱ πόλεις πυρίκαυστοι, οὐδὲ τὴν χώραν αὐτῶν ἀλλότριοι κατήσθιον· ἀπὸ δὲ τῆς ἐνθέου φωνῆς ἐκείνης, διʼ ἧς τὸ μέλλον αὐτοῖς ἔσεσθαι προυθέσπι- σεν αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν, εἰπὼν, ἀφίεται ὁ οἶκος ὑμῶν ἔρημος, ἐξ ἐκείνου καὶ οὐ μετʼ οὐ πολὺ τῆς προρρήσεως πολιορκηθέντες ὑπὸ Ῥωμαίων εἰς ἔρη- μον κατέστησαν.

pote de kai tauta eplērouto ē apo tōn chronōn tou sōtē- ros hēmōn? iōs men gar oudepō tas katʼ autou te- tolmēkesan dyssebeias, ouk ēn hē gē autōn erēmos, oude hai poleis pyrikaustoi, oude tēn chōran autōn allotrioi katēsthion; apo de tēs entheou phōnēs ekeinēs, diʼ hēs to mellon autois esesthai prouthespi- sen autos ho sōtēr kai kyrios hēmōn, eipōn, aphietai ho oikos hymōn erēmos, ex ekeinou kai ou metʼ ou poly tēs prorrēseōs poliorkēthentes hypo Rhōmaiōn eis erē- mon katestēsan.

And when were these things fulfilled, if not from the times of our Savior? For so long as they had not yet dared their impieties against him, their land was not desolate, nor their cities burned with fire, nor were strangers devouring their country. But from that divine utterance by which our Savior and Lord himself foretold what would happen to them, saying, “Your house is left to you desolate,” from then on, not long after the prediction, they were besieged by the Romans and reduced to desolation.

Matt 23:38 (quotation, high confidence) · Luke 13:35 (quotation, medium confidence)

Notes and citation

Summary: The desolation came after Jesus foretold it, when the Romans besieged Jerusalem.

Matt 23:38 (Luke 13:35).

Notes on the original text

Digital text corrected (OCR Latin letters for Greek; two words joined in the digital text): ἡ yrj αὐτῶν → ἡ γῆ αὐτῶν; ὑπὸῬωμαίων → ὑπὸ Ῥωμαίων.

Cite (SBL): Eusebius, Dem. ev. 2.3.84 (Dindorf 3:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-84). (abbreviation not yet checked)

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2.3.85Dindorf 3:111–112

καὶ τὸ γε αἴτιον τῆς ἐρημώσεως αὐτῶν ὁ προφητικὸς λόγος ἀπελέγχει, μονονουχὶ σα- φῶς διερμηνεύων, καὶ τὴν αἰτίαν τῆς ἀποπτώσεως αὐτῶν παριστάς. ἐπειδὴ γὰρ τοῦ σωτῆρος ἡμῶν διδάσκοντος ἐν αὐτοῖς ἀκούσαντες ὠσὶ διανοίας οὐκ ἤκουσαν, οὐδὲ συνῆκαν ὅστις ἦν, ἰδόντες δὲ αὐτὸν σαρκὸς ὀφθαλμοῖς, τοῖς τῆς ψυχῆς οὐ τεθέανται, ἐπάχυνάν τε ἑαυτῶν τὴν καρδίαν, καὶ μονονουχὶ τοὺς ὀφθαλμοὺς τῆς διανοίας ἔμυσαν, καὶ τὰ ὦτα ἐβάρυναν, ” ὥς φησιν ἡ προφητεία, τούτου χάριν ἐρημωθήσεσθαι αὐτῶν φησι τὰς πόλεις παρὰ τὸ μὴ κατοικεῖσθαι, καὶ τὴν γῆν γενήσεσθαι ἔρημον, βραχεῖς δέ τινας ἐξ αὐτῶν ὑπολειφθήσεσθαι, δίκην γονίμου καὶ ζωπύρου σπέρματος πεφυλαγμένους, οἳ καὶ εἰς πάντας προελθόντες ἀνθρώπους πληθυνθήσεσθαι ἐπὶ τῆς γῆς λέγονται.

kai to ge aition tēs erēmōseōs autōn ho prophētikos logos apelenchei, mononouchi sa- phōs diermēneuōn, kai tēn aitian tēs apoptōseōs autōn paristas. epeidē gar tou sōtēros hēmōn didaskontos en autois akousantes ōsi dianoias ouk ēkousan, oude synēkan hostis ēn, idontes de auton sarkos ophthalmois, tois tēs psychēs ou tetheantai, epachynan te heautōn tēn kardian, kai mononouchi tous ophthalmous tēs dianoias emysan, kai ta ōta ebarynan, ” hōs phēsin hē prophēteia, toutou charin erēmōthēsesthai autōn phēsi tas poleis para to mē katoikeisthai, kai tēn gēn genēsesthai erēmon, bracheis de tinas ex autōn hypoleiphthēsesthai, dikēn gonimou kai zōpyrou spermatos pephylagmenous, hoi kai eis pantas proelthontes anthrōpous plēthynthēsesthai epi tēs gēs legontai.

And the prophetic word exposes the cause of their desolation, all but interpreting it clearly and showing the cause of their falling away. For when our Savior taught among them, they heard him but did not hear with the ears of the mind, nor understand who he was; they saw him with the eyes of the flesh but did not behold him with those of the soul; they made their heart fat, and all but closed the eyes of their understanding, and made their ears heavy, as the prophecy says. For this reason he says their cities will be made desolate for lack of inhabitants and the land will become desolate, but a few of them will be left, preserved like fruitful and living seed, who, going out to all people, are said to be multiplied on the earth.

Isa 6:10–12 (allusion, high confidence)

Notes and citation

Summary: The cause of desolation was their failure to perceive Christ; a small remnant was preserved and multiplied.

Isa 6:10–12.

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 2.3.85 (Dindorf 3:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-85). (abbreviation not yet checked)

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2.3.86Dindorf 3:112

πλὴν ἀλλὰ καὶ μετὰ τὴν πρόοδον τούτων αὐτῶν δηλαδὴ τῶν ἀποστόλων τοῦ σωτῆρος ἡμῶν ἔτι φησὶν ἐπʼ αὐτῆς τῆς Ἰουδαίας χώρας διαμεῖναι τὸ ἐπιδέκατον, καὶ μετὰ ταῦτα αὖθις ἔσεσθαι αὐτοὺς εἰς προνομὴν ὡς τερέβινθος, καὶ ὡς βάλανος ὅταν ἐκπέσῃ τῆς θήκης αὐτῆς. παρίστησι δὲ, ὡς οἶμαι, διὰ τούτων ὁ λόγος, ὅτι μετὰ τὴν πρώτην πολιορκίαν ἣν κατὰ τοὺς τῶν ἀποστόλων χρόνους καὶ κατὰ Ῥωμαίων αὐτοκράτορα Οὐεσπασιανὸν ἱστοροῦνται πεπονθέναι, αὖθις ἐπὶ Ἀδριανοῦ δεύτερον πολιορκηθέντες παντελῶς εἴρχθησαν τοῦ τόπου, ὡς μηδὲ τοῦ ἐδάφους τῆς Ἱερουσαλὴμ ἐπιβαίνειν ἐπιτρέπεσθαι. τοῦτο δʼ οὖν αἰνιττόμενός φησιν ‟καὶ πάλιν ἔσται εἰς προνομὴν ὡς τερέβινθος, καὶ βάλανος ὅταν ἐκπέσῃ ἐκ τῆς θήκης αὐτῆς.”

plēn alla kai meta tēn proodon toutōn autōn dēladē tōn apostolōn tou sōtēros hēmōn eti phēsin epʼ autēs tēs Ioudaias chōras diameinai to epidekaton, kai meta tauta authis esesthai autous eis pronomēn hōs terebinthos, kai hōs balanos hotan ekpesę̄ tēs thēkēs autēs. paristēsi de, hōs oimai, dia toutōn ho logos, hoti meta tēn prōtēn poliorkian hēn kata tous tōn apostolōn chronous kai kata Rhōmaiōn autokratora Ouespasianon historountai peponthenai, authis epi Adrianou deuteron poliorkēthentes pantelōs eirchthēsan tou topou, hōs mēde tou edaphous tēs Hierousalēm epibainein epitrepesthai. touto dʼ oun ainittomenos phēsin ‟kai palin estai eis pronomēn hōs terebinthos, kai balanos hotan ekpesę̄ ek tēs thēkēs autēs.”

Nevertheless he says that even after the going out of these, namely our Savior’s apostles, a tenth part would still remain in the very land of Judea, and after that they would again be for plunder, like a terebinth and like an acorn when it falls from its husk. By this, I think, the passage shows that after the first siege, which they are recorded to have suffered in the times of the apostles under the Roman emperor Vespasian, they were besieged a second time under Hadrian and utterly shut out of the place, so that they were not even permitted to set foot on the soil of Jerusalem. Hinting at this, then, he says: “And again it shall be for plunder, like a terebinth and like an acorn when it falls from its husk.”

Isa 6:13 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s “tenth” and later plunder refer to the sieges under Vespasian and Hadrian, after which Jews were barred from Jerusalem.

Isa 6:13 LXX. The sieges are those of AD 70 and of the Bar Kokhba revolt (132–135), after which Hadrian excluded Jews from Jerusalem.

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 2.3.86 (Dindorf 3:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-86). (abbreviation not yet checked)

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2.3.87Dindorf 3:112–113

“Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, θρέψει ἄνθρωπος δάμαλιν βοῶν καὶ δύο πρόβατα· καὶ ἔσται ἀπὸ τοῦ πλεῖστον ποιεῖν γάλα, φάγεται βούτυρον, καὶ μέλι φάγεται πᾶς ὁ καταλειφθεὶς ἐπὶ τῆς γῆς.”

“Kai estai en tę̄ hēmerą ekeinę̄, threpsei anthrōpos damalin boōn kai dyo probata; kai estai apo tou pleiston poiein gala, phagetai boutyron, kai meli phagetai pas ho kataleiphtheis epi tēs gēs.”

“And it shall be in that day, a man shall rear a heifer and two sheep; and because they produce very much milk, he shall eat butter; and everyone left on the land shall eat honey.”

Isa 7:21–22 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells the remnant eating butter and honey.

Isa 7:21–22, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.87 (Dindorf 3:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-87). (abbreviation not yet checked)

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2.3.88Dindorf 3:113

Ἐνταῦθα τὴν δηλουμένην ἡμέραν ἐπιζητή- σὰς εὕροις ἂν αὐτὸν τὸν χρόνον τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας. εἰπὼν γὰρ ὁ προφήτης ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱόν” πλεῖστα διὰ μέσου θεσπίζει περὶ τῶν κατὰ τὴν αὐτὴν ἡμέραν, τοῦτʼ ἔστιν ἀμφὶ τὸν χρόνον τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας, γενησομένων.

Entautha tēn dēloumenēn hēmeran epizētē- sas heurois an auton ton chronon tēs tou sōtēros hēmōn epiphaneias. eipōn gar ho prophētēs idou hē parthenos en gastri lēpsetai, kai texetai huion” pleista dia mesou thespizei peri tōn kata tēn autēn hēmeran, toutʼ estin amphi ton chronon tēs tou sōtēros hēmōn epiphaneias, genēsomenōn.

If you seek the day indicated here, you would find it to be the very time of our Savior’s appearing. For the prophet, having said, “Behold, the virgin shall conceive in the womb and bear a son,” prophesies in between very many things that will happen in the same day, that is, around the time of our Savior’s appearing.

Isa 7:14 (quotation, high confidence)

Notes and citation

Summary: The “day” of Isaiah 7 is the time of the virgin birth and Christ’s coming.

Isa 7:14, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.88 (Dindorf 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-88). (abbreviation not yet checked)

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2.3.89Dindorf 3:113

δυνάμεις γὰρ ἀοράτους καί τινας ἐχθροὺς καὶ πολεμίους, μυίας καὶ μελίσσας νόμοις ἀλληγορίας ὀνομαζομένους, ἐπιβήσεσθαι τῇ τῶν Ἰουδαίων χώρᾳ φησὶν, καὶ τὸν κύριον ξυρῷ τῶν πολεμίων, ὡς ἂν μεγάλου σώματος, τοῦ Ἰουδαίων ἔθνους τὴν κεφαλὴν καὶ τὰς τρίχας τῶν ποδῶν καὶ τὸν πώγωνα καὶ πάντα συλλήβδην εἰπεῖν τὸν κόσμον αὐτῶν ξυρήσειν.

dynameis gar aoratous kai tinas echthrous kai polemious, muias kai melissas nomois allēgorias onomazomenous, epibēsesthai tę̄ tōn Ioudaiōn chōrą phēsin, kai ton kyrion xyrǭ tōn polemiōn, hōs an megalou sōmatos, tou Ioudaiōn ethnous tēn kephalēn kai tas trichas tōn podōn kai ton pōgōna kai panta syllēbdēn eipein ton kosmon autōn xyrēsein.

For he says that invisible powers and certain enemies and foes, named flies and bees by the laws of allegory, will come upon the land of the Jews, and that the Lord, with the razor of the enemies, will shave the head of the Jewish nation, as of a great body, and the hair of the feet and the beard, and, in a word, all their adornment.

Isa 7:18–20 (allusion, high confidence)

Notes and citation

Summary: Isaiah’s flies, bees, and razor are enemy powers that strip the nation of its glory.

Isa 7:18–20.

Notes on the original text

Digital text corrected (OCR κ for α): ἐπιβήσεσθκι → ἐπιβήσεσθαι.

Cite (SBL): Eusebius, Dem. ev. 2.3.89 (Dindorf 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-89). (abbreviation not yet checked)

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2.3.90Dindorf 3:113

τούτων δʼ ἐσομένων ἐν τῇ θεσπιζομένῃ ἡμέρᾳ τοῦ ἐκ τῆς παρθένου γενησομένου, τὸν καταλειφθέντα ἄνθρωπον ἐκ τῆς τοῦ παντὸς ἔθνους ἀπωλείας, τοῦτʼ ἔστιν ἅπαντα τὸν ἐξ αὐτῶν εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότα, θρέψειν δάμαλιν βοῶν καὶ δύο πρόβατα προφητεύει, ἀπό τε τοῦ πλεῖστον ποιεῖν γάλα φάγεσθαι βούτυρον καὶ μέλι· νοήσεις δὲ καὶ ταῦτα κατὰ μυστικὴν θεωρίαν ἐπὶ τῶν τοῦ σωτῆρος ἡμῶν ἀποστόλων τετελεσμένα.

toutōn dʼ esomenōn en tę̄ thespizomenę̄ hēmerą tou ek tēs parthenou genēsomenou, ton kataleiphthenta anthrōpon ek tēs tou pantos ethnous apōleias, toutʼ estin hapanta ton ex autōn eis ton Christon tou theou pepisteukota, threpsein damalin boōn kai dyo probata prophēteuei, apo te tou pleiston poiein gala phagesthai boutyron kai meli; noēseis de kai tauta kata mystikēn theōrian epi tōn tou sōtēros hēmōn apostolōn tetelesmena.

When these things happen in the prophesied day of the one to be born of the virgin, he prophesies that the man left from the destruction of the whole nation, that is, everyone from among them who has believed in the Christ of God, will rear a heifer and two sheep, and because they produce very much milk will eat butter and honey. You will understand these things too, in a mystical sense, as fulfilled in our Savior’s apostles.

Isa 7:21–22 (allusion, high confidence)

Notes and citation

Summary: The man who rears a heifer and two sheep is the believing remnant, understood mystically of the apostles.

Isa 7:21–22.

Cite (SBL): Eusebius, Dem. ev. 2.3.90 (Dindorf 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-90). (abbreviation not yet checked)

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2.3.91Dindorf 3:113–114

ὧν ἕκαστος ἐν αἷς σὺν τῇ τοὐ Χριστοῦ δυνάμει συνεστήσατο ἐκκλησίαις, δύο πρόβατα, τοῦτʼ ἔστιν δύο τάγματα δίκην προβάτων ἐπὶ τὴν τοῦ Χριστοῦ ποίμνην συνιόντα, τὸ μὲν εἰσέτι στοιχειούμενον, τὸ δʼ ἤδη διὰ τοῦ λουτροῦ πεφωτισμένον, καὶ ἐπὶ τούτοις μίαν δάμαλιν τὴν ἐκκλησιαστικὴν τῶν προέδρων ἀρχὴν ταῖς ἐνθέοις καὶ λογικαῖς τροφαῖς ἐκθρέψας, γόνιμον ἐξ αὐτῶν γάλα καὶ μέλι τῆς πονηθείσης αὐτῷ τροφῆς τὸν καρπὸν ἀπηνέγκατο.

hōn hekastos en hais syn tę̄ tou Christou dynamei synestēsato ekklēsiais, dyo probata, toutʼ estin dyo tagmata dikēn probatōn epi tēn tou Christou poimnēn synionta, to men eiseti stoicheioumenon, to dʼ ēdē dia tou loutrou pephōtismenon, kai epi toutois mian damalin tēn ekklēsiastikēn tōn proedrōn archēn tais entheois kai logikais trophais ekthrepsas, gonimon ex autōn gala kai meli tēs ponētheisēs autǭ trophēs ton karpon apēnenkato.

Each of them, in the churches he established with the power of Christ, reared two sheep, that is, two orders coming like sheep into Christ’s flock, the one still being instructed in the first elements and the other already illuminated through the washing; and besides these one heifer, the church’s governing body of those who preside, rearing them on divine and rational food; and from them he gathered fruitful milk and honey, the fruit of the food he had labored over.

Notes and citation

Summary: The two sheep are catechumens and the baptized; the heifer is the church’s presiding clergy.

The “two orders” are catechumens and the baptized (“illuminated through the washing”); the “heifer” is the body of presiding clergy (πρόεδροι).

Topics: Baptism, Church office

Cite (SBL): Eusebius, Dem. ev. 2.3.91 (Dindorf 3:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-91). (abbreviation not yet checked)

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2.3.92Dindorf 3:114

ὅπως μὲν οὖν τὰ τῶν ἀτελεστέρων πλήθη προβάτοις εἴωθεν ὁ θεῖος ἀφομοιοῦν λόγος οὐδὲν δεῖ λέγειν, πάσης γραφῆς τοῦτο διδασκούσης· τὸν δέ γε καὶ τοὺς πολλοὺς γεωργοῦντα τῆς ἐκκλησίας ὴγούμενον ὅπως τῷ γεωπόνῳ τῶν βοῶν παραβάλλει, συνίστησιν ὁ ἱερὸς ἀπόστολος, λέγων

hopōs men oun ta tōn atelesterōn plēthē probatois eiōthen ho theios aphomoioun logos ouden dei legein, pasēs graphēs touto didaskousēs; ton de ge kai tous pollous geōrgounta tēs ekklēsias ēgoumenon hopōs tǭ geōponǭ tōn boōn paraballei, synistēsin ho hieros apostolos, legōn

How the divine word is accustomed to liken the multitudes of the less perfect to sheep, there is no need to say, since all scripture teaches it. But how it compares the leader of the church, who cultivates the many, to the ox that works the land, the holy apostle establishes, saying:

Notes and citation

Summary: Scripture compares ordinary believers to sheep and church leaders to oxen.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 2.3.92 (Dindorf 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-92). (abbreviation not yet checked)

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2.3.93Dindorf 3:114

μὴ τῶν βοῶν μέλει τῷ θεῷ, ἢ διʼ ἡμᾶς πάντως λέγει; ὅτι ὀφείλει ἐπʼ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν καὶ ὁ ἀλοῶν ἐπʼ ἐλπίδι τοῦ μετέχειν.”

mē tōn boōn melei tǭ theǭ, ē diʼ hēmas pantōs legei? hoti opheilei epʼ elpidi ho arotriōn arotrian kai ho aloōn epʼ elpidi tou metechein.”

“Is it for oxen that God is concerned? Or does he not speak entirely for our sake? For the plowman ought to plow in hope, and the thresher to thresh in hope of sharing.”

1 Cor 9:9–10 (quotation, high confidence)

Notes and citation

Summary: Paul applies the law about oxen to ministers of the gospel.

1 Cor 9:9–10.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 2.3.93 (Dindorf 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-93). (abbreviation not yet checked)

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2.3.94Dindorf 3:114

Εἰ δὲ προσκόπτοι τις ταῖς τοιαῖσδε τροπολογίαις, ὥρα τοῦτον μηδὲ τὰς ὀνομαζομένας μυίας, ἢ μελίσσας, μηδὲ τὸ ξυρὸν, μηδὲ τὸν πώγωνα, μηδὲ τὰς τρίχας τῶν ποδῶν κατὰ διάνοιαν θεωρεῖν, εἰς ἀτόπους δὲ καὶ ἀσυστάτους ἐκπίπτειν μυθολογίας. εἰ δʼ ἀνάγκη ταῦτα μὴ ἄλλως ἢ κατὰ μόνην θεωρίαν δέχεσθαι, δῆλον ὅτι καὶ τὰ ἀκόλουθα παραπλησίως.

Ei de proskoptoi tis tais toiaisde tropologiais, hōra touton mēde tas onomazomenas muias, ē melissas, mēde to xyron, mēde ton pōgōna, mēde tas trichas tōn podōn kata dianoian theōrein, eis atopous de kai asystatous ekpiptein mythologias. ei dʼ anankē tauta mē allōs ē kata monēn theōrian dechesthai, dēlon hoti kai ta akoloutha paraplēsiōs.

If anyone stumbles at such figurative interpretations, it is time for him not to understand the so-called flies or bees, nor the razor, nor the beard, nor the hair of the feet in a spiritual sense either, and to fall into absurd and incoherent fables. But if these must be received in no other way than by spiritual understanding alone, it is clear that what follows must be so too.

Notes and citation

Summary: Since the passage must be read spiritually, its sequel must be read so too.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 2.3.94 (Dindorf 3:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-94). (abbreviation not yet checked)

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2.3.95Dindorf 3:114–115

‟Τῇ ἡμέρᾳ ἐκείνῃ ἀποσβεσθήσεται τὰ ὄρη, καὶ οἶ βουνοὶ, καὶ οἱ δρυμοὶ, καὶ καταφάγεται ἀπὸ ψυχῆς ἴως σαρκῶν· καὶ ἔσται ὁ φεύγων ὡς ὁ φεύγων ἀπὸ φλογὸς καιομένης, καὶ οἶ καταλειφθέντες ἀπʼ αὐτῶν ἔσονται ἀριθμὸς, καὶ παιδίον μικρὸν γράψει αὐτούς. καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, οὐκ ἔτι προστεθήσεται τὸ καταλειφθὲν τοῦ Ἰσραὴλ, καὶ οἱ διασωθέντες τοῦ Ἰακὼβ οὐκ ἔτι πεποιθότες ὦσιν ἐπὶ τοὺς ἀδικήσαντας αὐτοὺς, ἀλλʼ ἔσονται πεποιθότες ἐπὶ τὸν θεὸν τὸν ἅγιον τοῦ Ἰσραὴλ τῇ ἀληθείᾳ, καὶ ἀναστρέψει τὸ καταλειφθὲν τοῦ Ἰσραὴλ ἐπὶ θεὸν ἰσχύοντα.

‟Tę̄ hēmerą ekeinę̄ aposbesthēsetai ta orē, kai oi bounoi, kai hoi drymoi, kai kataphagetai apo psychēs iōs sarkōn; kai estai ho pheugōn hōs ho pheugōn apo phlogos kaiomenēs, kai oi kataleiphthentes apʼ autōn esontai arithmos, kai paidion mikron grapsei autous. kai estai en tę̄ hēmerą ekeinę̄, ouk eti prostethēsetai to kataleiphthen tou Israēl, kai hoi diasōthentes tou Iakōb ouk eti pepoithotes ōsin epi tous adikēsantas autous, allʼ esontai pepoithotes epi ton theon ton hagion tou Israēl tę̄ alētheią, kai anastrepsei to kataleiphthen tou Israēl epi theon ischyonta.

“In that day the mountains and the hills and the forests shall be quenched, and it shall devour from soul to flesh; and the one who flees shall be like one fleeing from a burning flame; and those left of them shall be a number, and a little child shall write them down. And it shall be in that day that what is left of Israel shall no longer be added, and those of Jacob who are saved shall no longer trust in those who wronged them, but shall trust in God, the Holy One of Israel, in truth; and what is left of Israel shall return to the mighty God.

Textual problem in this passage: see the notes.

Isa 10:17–21 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells a small remnant, written by a child, that will trust in God alone.

Isa 10:17–21, LXX wording. The digital text has corrupted doublets (μικρὸν μικρὸν, γράψει ψεῖ), translated as “a little child shall write.”

Notes on the original text

Digital text corrected (words and syllables repeated in the digital text): μικρὸν μικρὸν γράψει ψεῖ → μικρὸν γράψει.

Cite (SBL): Eusebius, Dem. ev. 2.3.95 (Dindorf 3:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-95). (abbreviation not yet checked)

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2.3.96Dindorf 3:115

καὶ ἐὰν γένηται ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα αὐτῶν σωθήσεται. λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, ὅτι λόγον συντετμημένον ποιήσει ὁ θεὸς ἐν τῇ οἰκουμένῃ ὅλῃ.”

kai ean genētai ho arithmos tōn huiōn Israēl hōs hē ammos tēs thalassēs, to kataleimma autōn sōthēsetai. logon gar syntelōn kai syntemnōn en dikaiosynę̄, hoti logon syntetmēmenon poiēsei ho theos en tę̄ oikoumenę̄ holę̄.”

And though the number of the sons of Israel be as the sand of the sea, their remnant shall be saved. For he is completing and cutting short a word in righteousness, for God will make a word cut short in the whole world.”

Isa 10:22–23 (quotation, high confidence)

Notes and citation

Summary: Only a remnant of Israel’s multitude will be saved.

Isa 10:22–23, LXX wording.

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 2.3.96 (Dindorf 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-96). (abbreviation not yet checked)

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2.3.97Dindorf 3:115

Κἀνταῦθα πρόσσχες ὅτι ἐν τῇ τῶν σκυθρωπῶν ἀπειλῇ, φησὶν, ἔσται ὁ φεύγων ὡς ὁ φεύγων ἀπὸ φλογὸς καιομένης· καὶ οἱ καταλειφθέντες ἀπʼ αὐτῶν ἀριθμὸς ἔσται, καὶ παιδίον μικρὸν γράψει αὐτούς. διʼ ὧν τὸ σπάνιον τῶν φευξομένων τὸν ὄλεθρον τοῦ ἐκ περιτομῆς λαοῦ, καὶ τὸν τῆς Ἰερουσαλὴμ ἐμπρησμὸν παρίστησιν. οἱ ’δε καταλειφθέντες οὗτοι, φησὶν, ἀριθμὸς ἔσονται·

Kantautha prossches hoti en tę̄ tōn skythrōpōn apeilę̄, phēsin, estai ho pheugōn hōs ho pheugōn apo phlogos kaiomenēs; kai hoi kataleiphthentes apʼ autōn arithmos estai, kai paidion mikron grapsei autous. diʼ hōn to spanion tōn pheuxomenōn ton olethron tou ek peritomēs laou, kai ton tēs Ierousalēm emprēsmon paristēsin. hoi ’de kataleiphthentes houtoi, phēsin, arithmos esontai;

Here too note that in the threat of gloomy things he says, “The one who flees shall be like one fleeing from a burning flame; and those left of them shall be a number, and a little child shall write them down.” By this he shows the rarity of those who would escape the destruction of the people of the circumcision and the burning of Jerusalem. These left over, he says, shall be a number;

Isa 10:18–19 (quotation, high confidence)

Notes and citation

Summary: The few who escape the burning of Jerusalem are “a number.”

Isa 10:18–19.

Cite (SBL): Eusebius, Dem. ev. 2.3.97 (Dindorf 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-97). (abbreviation not yet checked)

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2.3.98Dindorf 3:115

τοῦτʼ ἔστιν ἀριθμῷ ληπτοὶ γενήσονται, οὕτω βραχεῖς καὶ εὐαρίθμητοι ὄντες. τοσοῦτοι δʼ οὖν ὡς ἐν συγκρίσει τοῦ παντὸς πλήθους τοῦ Ἰουδαίων ἔθνους οἶ εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν πεπιστευκότες γεγόνασιν, οἳ καὶ κατηξιώθησαν τῆς ὑπʼ αὐτοῦ γραφὴς, ὡς δηλοῖ φάσκων ὁ λόγος “καὶ παιδίον γράψει αὐτούς·” προδιδάξας ὅ τι ποτε ἦν τὸ παιδίον ἐν οἶς ἔλεγεν ‘ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἔξει, καὶ τέξεται υἱόν· καὶ πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα.”

toutʼ estin arithmǭ lēptoi genēsontai, houtō bracheis kai euarithmētoi ontes. tosoutoi dʼ oun hōs en synkrisei tou pantos plēthous tou Ioudaiōn ethnous oi eis ton sōtēra kai kyrion hēmōn pepisteukotes gegonasin, hoi kai katēxiōthēsan tēs hypʼ autou graphēs, hōs dēloi phaskōn ho logos “kai paidion grapsei autous;” prodidaxas ho ti pote ēn to paidion en ois elegen ‘idou hē parthenos en gastri exei, kai texetai huion; kai prin ē gnōnai to paidion kalein patera ē mētera.”

that is, they will be few enough to count, being so small and easily numbered. So many, in comparison with the whole multitude of the Jewish nation, have been those who believed in our Savior and Lord, who were also counted worthy to be written down by him, as the passage shows, saying, “And a child shall write them down”; having taught before who the child was, in the words, “Behold, the virgin shall conceive and bear a son,” and “before the child knows how to call father or mother.”

Isa 10:19 (quotation, high confidence) · Isa 7:14 (quotation, high confidence) · Isa 8:4 (quotation, high confidence)

Notes and citation

Summary: The countable remnant are the Jewish believers, written down by the child Christ foretold by Isaiah.

Isa 10:19; Isa 7:14; Isa 8:4.

Notes on the original text

Digital text corrected (OCR μ for ρ): μητέμα → μητέρα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.98 (Dindorf 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-98). (abbreviation not yet checked)

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2.3.99Dindorf 3:115

καὶ ἐπειδήπερ ἐνταῦθα παιδίον φησὶν γράψει αὐτοὺς, εἰκότως ἐν τοῖς πρόσθεν ἐλέγετο καὶ έσται τὸ ὑπολειφθὲν ἐν Σιῶν καὶ τὸ καταλειφθὲν ἐν Ἰερουσαλὴμ, ἅγιοι κληθήσονται πάντες οἱ γραφέντες εἰς ζωήν. ὥσπερ γοῦν ἐν ἐκείνοις τὸ καταλειφθὲν ὠνόμαστο, οἱ δ‘ αὐτοὶ γραφέντες ἦσαν εἰς ζωὴν, οὕτως καὶ ἐνταῦθα οἱ καταλειφθέντες ἀπʼ αὐτῶν ἀριθμὸς ἔσονται καὶ παιδίον γράψει αὐτούς.

kai epeidēper entautha paidion phēsin grapsei autous, eikotōs en tois prosthen elegeto kai estai to hypoleiphthen en Siōn kai to kataleiphthen en Ierousalēm, hagioi klēthēsontai pantes hoi graphentes eis zōēn. hōsper goun en ekeinois to kataleiphthen ōnomasto, hoi d‘ autoi graphentes ēsan eis zōēn, houtōs kai entautha hoi kataleiphthentes apʼ autōn arithmos esontai kai paidion grapsei autous.

And since here he says a child will write them down, it was fittingly said earlier, “And what is left in Zion and what is left in Jerusalem, all who are written for life, shall be called holy.” As there it was named what is left, and the same were written for life, so here too those left of them shall be a number, and a child shall write them down.

Isa 4:3 (quotation, high confidence) · Isa 10:19 (quotation, high confidence)

Notes and citation

Summary: The remnant written by the child are those written for life.

Isa 4:3; 10:19.

Notes on the original text

Digital text corrected (OCR misreading): ἀέ αὐτῶν → ἀπʼ αὐτῶν.

Cite (SBL): Eusebius, Dem. ev. 2.3.99 (Dindorf 3:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-99). (abbreviation not yet checked)

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2.3.100Dindorf 3:115–116

τοῦτο δὲ καταλειφθὲν ἐκ τοῦ Ἰσραὴλ, καὶ οἱ διασωθέντες ἀπὸ τοῦ Ἰακὼβ οὐκέτι, φησὶν, ἔσονται ἐπὶ τοὺς ἀδικήσαντας αὐτοὺς, ἀλλʼ ἔσονται πεποιθότες ἐπὶ τὸν θεὸν τὸν ἅγιον τοῦ Ἰσραήλ.

touto de kataleiphthen ek tou Israēl, kai hoi diasōthentes apo tou Iakōb ouketi, phēsin, esontai epi tous adikēsantas autous, allʼ esontai pepoithotes epi ton theon ton hagion tou Israēl.

This remnant of Israel, and those saved from Jacob, he says, will no longer [trust] in those who wronged them, but will trust in God, the Holy One of Israel.

Isa 10:20 (quotation, high confidence)

Notes and citation

Summary: The remnant will trust in God rather than in their oppressors.

Isa 10:20. The word “trust” has dropped out of the digital text before “in those who wronged them.”

Notes on the original text

Digital text corrected (OCR δ for θ): πεποιδότες → πεποιθότες.

Cite (SBL): Eusebius, Dem. ev. 2.3.100 (Dindorf 3:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-100). (abbreviation not yet checked)

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2.3.101Dindorf 3:116

καὶ ὅρα γε εἰ μὴ ταύτῃ γε τῇ πεποιθήσει οἶ ἐκ τοῦ Ἰουδαίων ἔθνους προελθόντες, οἱ τε ἐκ τῆς ἀποπτώσεως τοῦ Ἰσραὴλ περιλειφθέντες μαθηταὶ καὶ ἀπόδτολοι τοῦ σωτῆρος ἡμῶν, μηδένα λόγον ποιησάμενοι τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἢ τῶν ἀρχόντων τοὐ ἐκ περιτομῆς λαοῦ τῶν πάλαι ἀδικούντων αὐτοὺς, ἐξῆλθον εἰς πάντα τὰ ἔθνη κηρύττοντες τὸν Χριστοῦ λόγον, πεποιθήσει τε τῇ πρὸς τὸν θεὸν,

kai hora ge ei mē tautę̄ ge tę̄ pepoithēsei oi ek tou Ioudaiōn ethnous proelthontes, hoi te ek tēs apoptōseōs tou Israēl perileiphthentes mathētai kai apodtoloi tou sōtēros hēmōn, mēdena logon poiēsamenoi tōn archontōn tou aiōnos toutou ē tōn archontōn tou ek peritomēs laou tōn palai adikountōn autous, exēlthon eis panta ta ethnē kēryttontes ton Christou logon, pepoithēsei te tę̄ pros ton theon,

And see whether it was not with this trust that those who came out of the Jewish nation, the disciples and apostles of our Savior left over from the falling away of Israel, paying no regard to the rulers of this age or to the rulers of the people of the circumcision who had long wronged them, went out to all the nations proclaiming the word of Christ, with trust in God,

1 Cor 2:6 (echo, medium confidence)

Notes and citation

Summary: The apostles, trusting God rather than rulers, went to all nations.

“Rulers of this age”: 1 Cor 2:6, 8. The sentence continues in the next section.

Cite (SBL): Eusebius, Dem. ev. 2.3.101 (Dindorf 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-101). (abbreviation not yet checked)

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2.3.102Dindorf 3:116

(ἐπείπερ κατὰ τὴν προφητείαν πεποιθότες ἦσαν ἐπὶ τὸν θεὸν τὸν ἅγιον τοῦ Ἰσραὴλ, ἐν ἀληθείᾳ, οὐ γὰρ ὑπούλως, οὐδὲ μεθʼ ὑποκρίσεως, σὺν ἀληθείᾳ δὲ ὅλους ἑαυτοὺς ἐπιδέδονται ἐλπίδι) οὐ μόνον προηλθον τῆς ἑαυτῶν χώρας, ἀλλὰ κατώρθωσαν τὸ προτεθειμένον.

(epeiper kata tēn prophēteian pepoithotes ēsan epi ton theon ton hagion tou Israēl, en alētheią, ou gar hypoulōs, oude methʼ hypokriseōs, syn alētheią de holous heautous epidedontai elpidi) ou monon proēlthon tēs heautōn chōras, alla katōrthōsan to protetheimenon.

(since, according to the prophecy, they trusted in God the Holy One of Israel in truth, for not deceitfully nor with hypocrisy, but in truth they gave themselves wholly to hope) and not only went out from their own country but accomplished what was set before them.

Isa 10:20 (allusion, high confidence)

Notes and citation

Summary: Trusting God in truth, the apostles left their country and accomplished their mission.

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 2.3.102 (Dindorf 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-102). (abbreviation not yet checked)

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2.3.103Dindorf 3:116

τοῦτο δὲ αὐτὸ πάλιν τὸ καταλειφθὲν οἱονεὶ τὸ σπέρμα τῆς ἀποπτώσεως τοῦ Ἰακὼβ γέγονε, πεποιθὸς ἐπὶ θεὸν ἰσχύοντα, καὶ αὐτὸ δὴ τοῦτο τὸ κατάλειμμα τοῦ παντὸς ἔθνους αὐτῶν γενομένου ὡς ἡ ἄμμος τῆς θαλάσσης, ἀλλʼ οὐ κατὰ τὰ ἄστρα τοῦ οὐρανοῦ, τῆς παρὰ τῷ θεῷ σωτηρίας ἠξιώθη, ὥσπερ οὖν ἐμαρτύρησεν ὁ ἀπόστολος εἰπὼν “Hσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραὴλ, ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται.”

touto de auto palin to kataleiphthen hoionei to sperma tēs apoptōseōs tou Iakōb gegone, pepoithos epi theon ischyonta, kai auto dē touto to kataleimma tou pantos ethnous autōn genomenou hōs hē ammos tēs thalassēs, allʼ ou kata ta astra tou ouranou, tēs para tǭ theǭ sōtērias ēxiōthē, hōsper oun emartyrēsen ho apostolos eipōn “Hsaïas de krazei hyper tou Israēl, ean ę̄ ho arithmos tōn huiōn Israēl hōs hē ammos tēs thalassēs, to kataleimma sōthēsetai.”

This same remnant, then, became as it were the seed of Jacob’s falling away, trusting in the mighty God; and this very remnant, when their whole nation had become as the sand of the sea, but not like the stars of heaven, was counted worthy of salvation with God, as the apostle bore witness, 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.”

Isa 10:21–22 (allusion, high confidence) · Rom 9:27 (quotation, high confidence)

Notes and citation

Summary: The remnant, trusting God, was saved while the nation became like sand, not stars.

Isa 10:21–22; Rom 9:27.

Cite (SBL): Eusebius, Dem. ev. 2.3.103 (Dindorf 3:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-103). (abbreviation not yet checked)

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2.3.104Dindorf 3:116–117

δύο γάρ τοι ἐπαγγελιῶν διὰ τοῦ χρησμοῦ τῷ Ἀβραὰμ δεδομένων περὶ τῶν ἐξ αὐτοῦ γενησομένων, ὡς ἄρα ἔσονται κατὰ τὰ ἄστρα τοῦ οὐρανοῦ καὶ κατὰ τὴν ἄμμον τῆς θαλάσσης, τῶν μὲν θεοφιλῶν λαμπόντων ὁμοίως τοῖς οὐ- ρανίοις φωστῆρσιν, οἶοι ἦσαν οἱ πάλαι, οἱ προφήται καὶ οἶ τοῦ σωτῆρος ἡμῶν ἀπόστολοι, οἶς ἐμαρτύρησεν εἰπὼν, ὑμεῖς ἐστὲ τὸ φῶς τοῦ κόσμου· τῶν δὲ γηγενῶν καὶ χαμαιπετῶν ἄμμῳ γῆς παραβαλλομένων.

dyo gar toi epangeliōn dia tou chrēsmou tǭ Abraam dedomenōn peri tōn ex autou genēsomenōn, hōs ara esontai kata ta astra tou ouranou kai kata tēn ammon tēs thalassēs, tōn men theophilōn lampontōn homoiōs tois ou- raniois phōstērsin, oioi ēsan hoi palai, hoi prophētai kai oi tou sōtēros hēmōn apostoloi, ois emartyrēsen eipōn, hymeis este to phōs tou kosmou; tōn de gēgenōn kai chamaipetōn ammǭ gēs paraballomenōn.

For two promises were given to Abraham through the oracle about those who would come from him: that they would be like the stars of heaven and like the sand of the sea; those beloved of God shining like the heavenly lights (such were the men of old, the prophets, and the apostles of our Savior, to whom he bore witness, saying, “You are the light of the world”), and the earthborn and groveling being compared to the sand of the earth.

Gen 22:17 (allusion, high confidence) · Matt 5:14 (quotation, high confidence)

Notes and citation

Summary: Abraham’s descendants were promised as stars (the godly) and sand (the earthbound).

Gen 22:17; Matt 5:14.

Cite (SBL): Eusebius, Dem. ev. 2.3.104 (Dindorf 3:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-104). (abbreviation not yet checked)

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2.3.105Dindorf 3:117

εἰκότως ἐν τούτοις ὁ προφητικὸς λόγος, ἐπὰν τὸ πὰν πλῆθος τῶν υἱῶν Ἰσραὴλ ἐκπεσούμενον τῆς ἀξίας καὶ τοῦ μεγαλοφυοῦς τῆς ἀρετῆς ὅλον διʼ ὅλου χαμαιπετὲς γενόμενον παραβληθῇ τῇ ἄμμῳ τῆς θαλάσσης, τότε δὴ τὸ κατάλειμμα αὐτῶν μόνον σωθήσεται· περὶ οὗ καταλείμματος πλεῖστα ἡμῖν γεγύμνασται.

eikotōs en toutois ho prophētikos logos, epan to pan plēthos tōn huiōn Israēl ekpesoumenon tēs axias kai tou megalophyous tēs aretēs holon diʼ holou chamaipetes genomenon parablēthę̄ tę̄ ammǭ tēs thalassēs, tote dē to kataleimma autōn monon sōthēsetai; peri hou kataleimmatos pleista hēmin gegymnastai.

Fittingly, then, the prophetic word says here that when the whole multitude of the sons of Israel, falling from its dignity and from the greatness of virtue and becoming wholly groveling, is compared to the sand of the sea, then their remnant alone will be saved. About this remnant we have exercised ourselves at great length.

Isa 10:22 (allusion, high confidence)

Notes and citation

Summary: When Israel became like sand, only the remnant was saved.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): σωθήσεται· σεται· → σωθήσεται·.

Cite (SBL): Eusebius, Dem. ev. 2.3.105 (Dindorf 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-105). (abbreviation not yet checked)

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2.3.106Dindorf 3:117

ταῦτα δέ φησιν ἔσεσθαι, ἐπὰν αὐτὸς ὁ κύριος συντέμνων καὶ συντελῶν λόγον καθʼ ὅλης τῆς οἰκουμένης ποιήσῃ, ἐναργῶς τὸ εὐαγγελικὸν παριστὰς κήρυγμα, ἐν ᾧ, πάσης τῆς κατὰ Μωσέα περιόδου ἐν εἰκόσι καὶ συμβόλοις καὶ σωματικαῖς θρησκείαις περιαιρεθείσης, ὁ σύντομος τοῦ εὐαγγελίου λόγος εἰς πάντας ἀνθρώπους παραδοθεὶς τῆς προφητείας τὴν ἀλήθειαν ἐπιστώσατο.

tauta de phēsin esesthai, epan autos ho kyrios syntemnōn kai syntelōn logon kathʼ holēs tēs oikoumenēs poiēsę̄, enargōs to euangelikon paristas kērygma, en hǭ, pasēs tēs kata Mōsea periodou en eikosi kai symbolois kai sōmatikais thrēskeiais periairetheisēs, ho syntomos tou euangeliou logos eis pantas anthrōpous paradotheis tēs prophēteias tēn alētheian epistōsato.

He says these things will happen when the Lord himself, cutting short and completing a word, makes it over the whole world: plainly showing the preaching of the gospel, in which, when the whole Mosaic cycle of images, symbols, and bodily worship had been taken away, the concise word of the gospel, handed down to all people, confirmed the truth of the prophecy.

Isa 10:23 (allusion, high confidence) · Rom 9:28 (echo, medium confidence)

Notes and citation

Summary: The “word cut short” is the concise gospel that replaced the Mosaic symbols.

Isa 10:23; Rom 9:28.

Notes on the original text

Digital text corrected (letter lost in the digital text): ἐν εἰῶσι → ἐν εἰκόσι.

Cite (SBL): Eusebius, Dem. ev. 2.3.106 (Dindorf 3:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-106). (abbreviation not yet checked)

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2.3.107Dindorf 3:117–118

“Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν, καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή. καὶ ἔσται έν τῇ ἡμέρᾳ ἐκείνῃ προσθήσει κύριος τοῦ δεῖξαι τὴν χεῖρα αὐτοῦ, τοὐ ζηλῶσαι καὶ ζητῆσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ αὐτοῦ, ὃ ἐὰν καταλειφθῇ ἀπὸ τῶν Ἀσσυρίων, καὶ ἀπὸ Αἰγύπτου, καὶ ἀπὸ Βαβυλωνίας, καὶ ἀπὸ Αἰθιοπίας, καὶ Ἐλαμιτῶν, καὶ ἀπὸ ἡλίου ἀνατολῶν, καὶ ἀπὸ τῶν νήσων τῆς θαλάσσης. καὶ ἀρεῖ σημεῖον εἰς τὰ ἔθνη, καὶ τοὺς διεσπαρμένους Ἰούδα συνάξει ἐκ τῶν τεσσάρων πτερύγων τῆς γῆς.”

“Kai estai en tę̄ hēmerą ekeinę̄ hē rhiza tou Iessai kai ho anistamenos archein ethnōn; epʼ autǭ ethnē elpiousin, kai estai hē anapausis autou timē. kai estai en tę̄ hēmerą ekeinę̄ prosthēsei kyrios tou deixai tēn cheira autou, tou zēlōsai kai zētēsai to kataleiphthen hypoloipon tou laou autou, ho ean kataleiphthę̄ apo tōn Assyriōn, kai apo Aigyptou, kai apo Babylōnias, kai apo Aithiopias, kai Elamitōn, kai apo hēliou anatolōn, kai apo tōn nēsōn tēs thalassēs. kai arei sēmeion eis ta ethnē, kai tous diesparmenous Iouda synaxei ek tōn tessarōn pterygōn tēs gēs.”

“And in that day there shall be the root of Jesse, and he who rises to rule the nations; in him the nations shall hope, and his rest shall be honor. And it shall be in that day that the Lord will again show his hand, to be zealous for and seek what is left of the remnant of his people, whatever is left from the Assyrians, and from Egypt, and from Babylonia, and from Ethiopia, and from the Elamites, and from the rising of the sun, and from the islands of the sea. And he will lift up a sign to the nations, and will gather the dispersed of Judah from the four corners of the earth.”

Isa 11:10–12 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells the root of Jesse ruling the nations and God gathering the remnant.

Isa 11:10–12, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.107 (Dindorf 3:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-107). (abbreviation not yet checked)

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2.3.108Dindorf 3:118

Πολλάκις τινῶν λεγομένων ἔσεσθαι ἐν ἐπισήμῳ ἡμέρᾳ, τοῦτʼ ἔστιν ἐν ἐπιφανείᾳ χρόνου, λογισμῷ συνάγοντες τὴν τῶν δηλουμένων ἀκολουθίαν ἐπὶ τὴν τοῦ θεοῦ παρουσίαν ἀναφέρεσθαι ἐπεδείξαμεν, καθʼ ἣν τοῦ παντὸς Ἰουδαίων ἔθνους ἀποπεσουμένου σπανίους τινὰς σωθήσεσθαι τοὺς ἐξ αὐτῶν καταλειφθησομένους οἶ θεῖοι δηλοῦσι λόγοι.

Pollakis tinōn legomenōn esesthai en episēmǭ hēmerą, toutʼ estin en epiphaneią chronou, logismǭ synagontes tēn tōn dēloumenōn akolouthian epi tēn tou theou parousian anapheresthai epedeixamen, kathʼ hēn tou pantos Ioudaiōn ethnous apopesoumenou spanious tinas sōthēsesthai tous ex autōn kataleiphthēsomenous oi theioi dēlousi logoi.

Often, when certain things are said to happen on a notable day, that is, at a conspicuous time, we have shown by reasoning out the sequence of what is indicated that they refer to the coming of God, at which, the divine words show, the whole Jewish nation would fall away and a rare few of them, left over, would be saved.

Notes and citation

Summary: The notable “day” in these prophecies is the coming of God, when only a remnant is saved.

“The coming of God” (θεοῦ παρουσία) refers to Christ’s coming.

Cite (SBL): Eusebius, Dem. ev. 2.3.108 (Dindorf 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-108). (abbreviation not yet checked)

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2.3.109Dindorf 3:118

ἥ γε μὴν μετὰ χεῖρας λέξις καὶ τὴν ἡμέραν καὶ τὸν διὰ ταύτης σημαινόμενον χρόνον καὶ τὰ ἐπὶ τούτῳ συμβεβηκότα λευκότατα παρίστησιν· θεσπίζουσα γὰρ τὴν ἐκ σπέρματος τοῦ Δαβὶδ γενησομένην τοῦ Χριστοῦ γένεσιν ὁμοῦ καὶ τὴν Ἰουδαίων ἀπόπτωσιν προαναφωνεῖ· λέγει δὲ οὕτως

hē ge mēn meta cheiras lexis kai tēn hēmeran kai ton dia tautēs sēmainomenon chronon kai ta epi toutǭ symbebēkota leukotata paristēsin; thespizousa gar tēn ek spermatos tou Dabid genēsomenēn tou Christou genesin homou kai tēn Ioudaiōn apoptōsin proanaphōnei; legei de houtōs

The passage in hand shows most plainly both the day and the time signified by it, and what happened at it. For, prophesying the birth of Christ from the seed of David, it foretells at the same time the falling away of the Jews. It says this:

Notes and citation

Summary: This passage foretells both Christ’s birth from David’s line and Israel’s fall.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.109 (Dindorf 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-109). (abbreviation not yet checked)

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2.3.110Dindorf 3:118

“ἰδοὺ δὴ ὁ δεσπότης κύριος Σαβαὼθ συνταράξει τοὺς ἐνδόξους μετὰ ἰσχύος, καὶ οἶ ὑψηλοὶ ταπεινωθήσονται, καὶ πεσοῦνται οἶ ὑψηλοὶ μαχαίρᾳ, ὁ δὲ Λίβανος σὺν τοῖς ὑψηλοῖς πεσεῖται.” Λίβανον δὲ ἐνταῦθα τὴν Ἱερουσαλὴμ αἰνίττεται, ὡς ἐν ἑτέροις ἀπεδείξαμεν, ἣν μετὰ πάντων τῶν ἐν αὐτῇ σεμνῶν καὶ ἐνδόξων πεσεῖσθαι ὁ λόγος ἀπειλεῖ. καὶ ταῦτά γε προανατεινάμενος ἑξῆς ἐπιλέγει “ καὶ ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, ’ καὶ τὰ ἐξῆς.

“idou dē ho despotēs kyrios Sabaōth syntaraxei tous endoxous meta ischyos, kai oi hypsēloi tapeinōthēsontai, kai pesountai oi hypsēloi machairą, ho de Libanos syn tois hypsēlois peseitai.” Libanon de entautha tēn Hierousalēm ainittetai, hōs en heterois apedeixamen, hēn meta pantōn tōn en autę̄ semnōn kai endoxōn peseisthai ho logos apeilei. kai tauta ge proanateinamenos hexēs epilegei “ kai exeleusetai rhabdos ek tēs rhizēs Iessai, kai anthos ek tēs rhizēs anabēsetai, ’ kai ta exēs.

“Behold now the Master, the Lord of hosts, will throw the glorious into confusion with might, and the lofty shall be humbled, and the lofty shall fall by the sword, and Lebanon with its lofty ones shall fall.” By Lebanon here he hints at Jerusalem, as we have shown elsewhere, which the passage threatens will fall with all its venerable and glorious things. And having set this out first, he adds next: “And a rod shall come forth from the root of Jesse, and a flower shall come up from the root,” and so on.

Isa 10:33–34 (quotation, high confidence) · Isa 11:1 (quotation, high confidence)

Notes and citation

Summary: Lebanon’s fall means Jerusalem’s; then the rod from Jesse’s root appears.

Isa 10:33–34; 11:1, LXX wording. “Elsewhere” probably refers to Eusebius’s other exegetical works.

Notes on the original text

Digital text corrected (two words joined in the digital text): ἐκτῆς → ἐκ τῆς.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.110 (Dindorf 3:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-110). (abbreviation not yet checked)

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2.3.111Dindorf 3:118–119

σαφέστατα τὴν ἐκ ῥίζης Ἰεσσαὶ, πατὴρ δὲ ἦν οὗτος τοῦ Δαβὶδ, γένεσιν τοῦ χριστοῦ παριστὰς, ἐφʼ ᾑ γενέσει τὴν τῶν ἐθνῶν κλῆσιν πρότερον μὲν διʼ αἰνίγματος προφητικῷ τρόπῳ ἀναφωνεῖ. τὸ γὰρ “συμβοσκηθήσεται λύκος μετὰ ἀρνὸς, καὶ πάρδαλις σὺν ἐρίφῳ συναναπαύσεται, ” καὶ τὰ τοιαῦτα, οὐδὲν ἕτερον ἢ τῶν ἀγρίων καὶ ἀπηνῶν τὸν τρόπον καὶ μηδὲν θηρίων διαφερόντων ἐθνῶν τὴν ἐπὶ τὸν εὐσεβῆ καὶ ἥμερόν τε καὶ κοινωνικὸν τρόπον μεταβολὴν ἐδήλου.

saphestata tēn ek rhizēs Iessai, patēr de ēn houtos tou Dabid, genesin tou christou paristas, ephʼ hę̄ genesei tēn tōn ethnōn klēsin proteron men diʼ ainigmatos prophētikǭ tropǭ anaphōnei. to gar “symboskēthēsetai lykos meta arnos, kai pardalis syn eriphǭ synanapausetai, ” kai ta toiauta, ouden heteron ē tōn agriōn kai apēnōn ton tropon kai mēden thēriōn diapherontōn ethnōn tēn epi ton eusebē kai hēmeron te kai koinōnikon tropon metabolēn edēlou.

Very clearly he presents the birth of Christ from the root of Jesse (he was the father of David); at which birth he first proclaims the calling of the nations through a riddle, in the prophetic manner. For “The wolf shall feed with the lamb, and the leopard shall lie down with the kid,” and the like, signified nothing other than the change of nations savage and cruel in their ways, differing in nothing from beasts, to a pious, gentle, and sociable way of life.

Isa 11:1 (allusion, high confidence) · Isa 11:6 (quotation, high confidence)

Notes and citation

Summary: The peaceful animals of Isaiah 11 signify savage nations becoming gentle and pious.

Isa 11:1, 6.

Notes on the original text

Digital text corrected (letter lost in the digital text): αἰνίματος → αἰνίγματος.

Cite (SBL): Eusebius, Dem. ev. 2.3.111 (Dindorf 3:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-111). (abbreviation not yet checked)

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2.3.112Dindorf 3:119

τοῦτο δὲ αὐτὸ εἰς ὕστερον γυμνό- τερον διδάσκει φάσκων “ἐνεπλήσθη ἡ σύμπασα τοῦ γνῶναι τὸν κύριον, ὡς ὕδωρ πολὺ καλύψαι θαλάσσας.”

touto de auto eis hysteron gymno- teron didaskei phaskōn “eneplēsthē hē sympasa tou gnōnai ton kyrion, hōs hydōr poly kalypsai thalassas.”

This very thing he teaches later more plainly, saying: “The whole [earth] has been filled with the knowledge of the Lord, as much water covers the seas.”

Isa 11:9 (quotation, high confidence)

Notes and citation

Summary: The whole earth will be filled with the knowledge of the Lord.

Isa 11:9, LXX wording. The word “earth” has dropped out of the digital text.

Cite (SBL): Eusebius, Dem. ev. 2.3.112 (Dindorf 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-112). (abbreviation not yet checked)

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2.3.113Dindorf 3:119

Καὶ ἔτι γε αὐτὸς ἑαυτὸν ἑρμηνεύων ὁ προφητικὸς λόγος ἐπιλέγει καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν, καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή.”

Kai eti ge autos heauton hermēneuōn ho prophētikos logos epilegei kai estai en tę̄ hēmerą ekeinę̄ hē rhiza tou Iessai, kai ho anistamenos archein ethnōn; epʼ autǭ ethnē elpiousin, kai estai hē anapausis autou timē.”

And still interpreting itself, the prophetic word adds: “And in that day there shall be the root of Jesse, and he who rises to rule the nations; in him the nations shall hope, and his rest shall be honor.”

Isa 11:10 (quotation, high confidence)

Notes and citation

Summary: The root of Jesse will rule the nations.

Isa 11:10.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.113 (Dindorf 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-113). (abbreviation not yet checked)

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2.3.114Dindorf 3:119

Ἐπειδὴ τοίνυν ἀνωτέρω μὲν τὴν ἀπόπτωσιν τοῦ Ἰουδαίων ἔθνους ἐσήμαινεν ἐπικεκαλυμμένως, μετὰ δὲ ταῦτα τὴν τῶν ἐθνῶν κλῆσιν τοτέ μὲν κεκαλυμμένως, τοτὲ δὲ γυμνῶς, εἰκότως αὖθις ἐπαναλαμβάνων τὸν λόγον τῶν ἐκ περιτομῆς εἰς τὸν Χριστὸν πιστευόν- των μνημονεύει, ὑπὲρ τοῦ μὴ πάντη ἀποκλεῖσαι αὐτῶν τὴν εἰς τὸν Χριστὸν ἐλπίδα. “ἔσται μὲν γὰρ (φησὶν) ἀνιστάμενος ἄρχειν ἐθνῶν.”

Epeidē toinyn anōterō men tēn apoptōsin tou Ioudaiōn ethnous esēmainen epikekalymmenōs, meta de tauta tēn tōn ethnōn klēsin tote men kekalymmenōs, tote de gymnōs, eikotōs authis epanalambanōn ton logon tōn ek peritomēs eis ton Christon pisteuon- tōn mnēmoneuei, hyper tou mē pantē apokleisai autōn tēn eis ton Christon elpida. “estai men gar (phēsin) anistamenos archein ethnōn.”

Since, then, above he indicated covertly the falling away of the Jewish nation, and after this the calling of the nations, sometimes covertly, sometimes openly, he fittingly takes up the discourse again and mentions those of the circumcision who believe in Christ, so as not to shut them out altogether from hope in Christ. “For there shall be,” he says, “one who rises to rule the nations.”

Isa 11:10 (quotation, high confidence)

Notes and citation

Summary: Isaiah returns to Jewish believers so as not to exclude them from hope.

Isa 11:10.

Notes on the original text

Digital text corrected (OCR μ for γ): μυμνῶς → γυμνῶς.

Cite (SBL): Eusebius, Dem. ev. 2.3.114 (Dindorf 3:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-114). (abbreviation not yet checked)

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2.3.115Dindorf 3:119–120

τίς δʼ ἦν ὁ ἀνιστάμενος ἀλλʼ ἢ ῥίζα τοῦ Ἰεσσαὶ, ὃν καὶ σαφῶς φησιν ἄρξειν ἐθνῶν, ἀλλʼ οὐχὶ Ἰσραήλ; ἐπειδὴ τοίνυν διαφόρως τὴν τῶν ἐθνῶν ἐπιστροφὴν ἐπὶ τὸν ἐκ ῥίζης Ἰεσσαὶ φύντα καὶ βλαστήσαντα ἐδίδαξεν, οὐδὲν δὲ οὐδέπω χρηστὸν περὶ τῶν ἐκ περιτομῆς εἰρήκει, εἰκότως τὸ ἐλλιπὲς τῆς προρρήσεως ἀποδίδωσι φάσκων “καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ;’ τοῦτʼ ἔστιν ἐν τῷ χρόνῳ τῆς ἐπιφανείας τοῦ ἐκ ῥίζης Ἰεσσαὶ φύντος, προσθήσει κύριος τοῦ δεῖξαι τὴν χεῖρα αὐτοῦ, τοῦ ζητῆσαι καὶ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ, ὃ ἂν καταλειφθῇ ἀπὸ τῶνδε καὶ τῶνδε τῶν πολεμίων.” ἀνθʼ οὗ ὁ μὲν Ἀκύλας πε- ποίηκε “καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ προσθήσει κύριος δεύτερον τὴν χεῖρα αὐτοῦ, τοῦ κτήσασθαι τὸ ὑπόλειμμα τοῦ λαοῦ αὐτοῦ, ὅ ὑπολειφθήσεται ἀπὸ τῶν Ἀσσυρίων, ” καὶ τῶν ἑξῆς.

tis dʼ ēn ho anistamenos allʼ ē rhiza tou Iessai, hon kai saphōs phēsin arxein ethnōn, allʼ ouchi Israēl? epeidē toinyn diaphorōs tēn tōn ethnōn epistrophēn epi ton ek rhizēs Iessai phynta kai blastēsanta edidaxen, ouden de oudepō chrēston peri tōn ek peritomēs eirēkei, eikotōs to ellipes tēs prorrēseōs apodidōsi phaskōn “kai estai en tę̄ hēmerą ekeinę̄?’ toutʼ estin en tǭ chronǭ tēs epiphaneias tou ek rhizēs Iessai phyntos, prosthēsei kyrios tou deixai tēn cheira autou, tou zētēsai kai zēlōsai to kataleiphthen hypoloipon tou laou, ho an kataleiphthę̄ apo tōnde kai tōnde tōn polemiōn.” anthʼ hou ho men Akylas pe- poiēke “kai estai en tę̄ hēmerą ekeinę̄ prosthēsei kyrios deuteron tēn cheira autou, tou ktēsasthai to hypoleimma tou laou autou, ho hypoleiphthēsetai apo tōn Assyriōn, ” kai tōn hexēs.

And who was the one who rises but the root of Jesse, whom he clearly says will rule the nations, not Israel? Since, then, he had taught in various ways the turning of the nations to the one who sprang and sprouted from the root of Jesse, but had said nothing favorable yet about those of the circumcision, he fittingly supplies what was lacking in the prediction, saying: “And it shall be in that day” (that is, at the time of the appearing of the one sprung from the root of Jesse) “the Lord will again show his hand, to seek and be zealous for what is left of the remnant of the people, whatever is left from these and those enemies.” For this Aquila has: “And it shall be in that day that the Lord will add his hand a second time to acquire the remnant of his people which shall be left from the Assyrians,” and what follows.

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

Notes and citation

Summary: Isaiah then promises that God will seek the remnant of his people; Aquila’s rendering is cited.

Isa 11:10–11, LXX wording, with the rendering of Aquila.

Cite (SBL): Eusebius, Dem. ev. 2.3.115 (Dindorf 3:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-115). (abbreviation not yet checked)

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2.3.116Dindorf 3:120

νοήσεις δὲ καὶ ταῦτα, πολεμίους τοῦ λαοῦ τοῦ θεοῦ νοητούς τινας καὶ πνευματικοὺς, ἤτοι δαίμονας πονηροὺς ἤ δυνάμεις ἀντικειμένας τῷ λόγῳ, θεωρήσας, οἵ τῶν κατωνομασμένων ἐθνῶν πάλαι πρότερον ἀοράτως προεστῶτες τὰς ψυχὰς ἐπολιόρκουν τοῦ Ἰσραὴλ, ποικίλοις πάθεσιν αὐτὰς περιβάλλοντες, ὑποςύροντές τε καὶ αἰχμαλωτίζοντες εἰς τὸν ὅμοιον τῆς τῶν ἀλλοφύλων ἀγωγῆς βίον.

noēseis de kai tauta, polemious tou laou tou theou noētous tinas kai pneumatikous, ētoi daimonas ponērous ē dynameis antikeimenas tǭ logǭ, theōrēsas, hoi tōn katōnomasmenōn ethnōn palai proteron aoratōs proestōtes tas psychas epoliorkoun tou Israēl, poikilois pathesin autas periballontes, hyposyrontes te kai aichmalōtizontes eis ton homoion tēs tōn allophylōn agōgēs bion.

You will understand these things too by considering the enemies of God’s people as certain intelligible and spiritual ones, either evil demons or powers opposed to the Word, who, invisibly presiding over the nations named, long ago besieged the souls of Israel, surrounding them with various passions, dragging them away and taking them captive into a life like the conduct of foreigners.

Isa 11:11 (allusion, high confidence)

Notes and citation

Summary: The enemies named are spiritual powers that once held Israel captive to vice.

Isa 11:11.

Notes on the original text

Digital text corrected (OCR κ for χ; OCR σ for ο): ψυκὰς → ψυχὰς; ἀλλσφύλων → ἀλλοφύλων.

Cite (SBL): Eusebius, Dem. ev. 2.3.116 (Dindorf 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-116). (abbreviation not yet checked)

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2.3.117Dindorf 3:120

Τούτου δὴ οὖν παντὸς σχεδὸν εἰπεῖν τοῦ λαοῦ κατὰ ψυχὴν αἰχμαλώτου ληφθέντος ὑπὸ τῶν δεδηλωμένων, οἱ φυλαχθέντες καὶ καταλειφθέντες ἄτρωτοι καὶ ἄσυλοι κατὰ τὴν προφητείαν τῆς δηλουμένης ἐπαγγελίας τεύξονται, ὀψόμενοι τοῦ κυρίου τὴν χεῖρα καὶ κτῆμα αὐτοῦ γενηςόμενοι, κατὰ τὸ φάσκον λόγιον “προσθήσει κύριος τοῦ δεῖξαι τὴν χεῖρα αὐτοῦ, τοῦ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ.

Toutou dē oun pantos schedon eipein tou laou kata psychēn aichmalōtou lēphthentos hypo tōn dedēlōmenōn, hoi phylachthentes kai kataleiphthentes atrōtoi kai asyloi kata tēn prophēteian tēs dēloumenēs epangelias teuxontai, opsomenoi tou kyriou tēn cheira kai ktēma autou genēsomenoi, kata to phaskon logion “prosthēsei kyrios tou deixai tēn cheira autou, tou zēlōsai to kataleiphthen hypoloipon tou laou.

When nearly the whole people had been taken captive in soul by those indicated, those who were guarded and left unwounded and unharmed will, according to the prophecy, obtain the promise indicated, seeing the hand of the Lord and becoming his possession, according to the oracle that says: “The Lord will again show his hand, to be zealous for what is left of the remnant of the people.”

Isa 11:11 (quotation, high confidence)

Notes and citation

Summary: The remnant, preserved from spiritual captivity, becomes the Lord’s possession.

Isa 11:11, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.117 (Dindorf 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-117). (abbreviation not yet checked)

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2.3.118Dindorf 3:120

τί δὲ προσθήσει κύριος; ἀλλὰ γὰρ πρὸς οἷς ἅπαξ ἐπεδείξατο πάλαι πρότερον, διὰ τῶν προφητῶν προςἐγενήθη χεὶρ κυρίου καὶ τούτοις ὡς ἄν διασωθεῖσιν ἀπὸ τῆς πτώσεως τοῦ παντὸς λαοῦ τὰ λείποντα τοῖς προτέροις προσθήσειν. ταῦτα δὲ ἦν τὰ τῇς καινῆς διαθήκης μυστήρια, διὰ τῆς χειρὸς τοῦ κυρίου δεδειγμένα τῷ καταλειφθέντι ἀπὸ τοῦ λαοῦ. “ἀλλὰ καὶ τοῦ ζηλῶσαι (φηςὶν) τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ.”

ti de prosthēsei kyrios? alla gar pros hois hapax epedeixato palai proteron, dia tōn prophētōn prosegenēthē cheir kyriou kai toutois hōs an diasōtheisin apo tēs ptōseōs tou pantos laou ta leiponta tois proterois prosthēsein. tauta de ēn ta tę̄s kainēs diathēkēs mystēria, dia tēs cheiros tou kyriou dedeigmena tǭ kataleiphthenti apo tou laou. “alla kai tou zēlōsai (phēsin) to kataleiphthen hypoloipon tou laou.”

And what will the Lord add? Besides what he once showed long before, when the hand of the Lord came through the prophets, he will add to these too, as saved from the fall of the whole people, what was lacking to the former. These were the mysteries of the new covenant, shown by the hand of the Lord to those left from the people. “And also to be zealous,” he says, “for what is left of the remnant of the people.”

Isa 11:11 (quotation, high confidence)

Notes and citation

Summary: The Lord “adds” the mysteries of the new covenant, revealed to the remnant.

Isa 11:11.

Notes on the original text

Digital text corrected (two words joined in the digital text): πάλαιπρότερον → πάλαι πρότερον.

Cite (SBL): Eusebius, Dem. ev. 2.3.118 (Dindorf 3:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-118). (abbreviation not yet checked)

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2.3.119Dindorf 3:120–121

ἀνθʼ οὗ συμφώνως ὁ Ἀκύλας καὶ Θεοδοτίων “τοῦ κτήσασθαι (φηςὶν) τὸ ὑπόλειμμα τοῦ λαοῦ αὐτοῦ, ὅ ἄν καταλίπῃ ἀπὸ τῶν Ἀσσυρίων καὶ ἀπὸ τῶν λοιπῶν πολεμίων ἐθνῶν.” τοῦτο δὲ τὸ καταλειφθὲν τοῦ λαοῦ ὑπόλοιπον ἀρεῖ, φησὶν, σημεῖον εἰς τὰ ἔθνη,

anthʼ hou symphōnōs ho Akylas kai Theodotiōn “tou ktēsasthai (phēsin) to hypoleimma tou laou autou, ho an katalipę̄ apo tōn Assyriōn kai apo tōn loipōn polemiōn ethnōn.” touto de to kataleiphthen tou laou hypoloipon arei, phēsin, sēmeion eis ta ethnē,

Instead of this, Aquila and Theodotion agree: “to acquire,” he says, “the remnant of his people, whatever he leaves from the Assyrians” and from the other hostile nations. And this remnant of the people, he says, “will lift up a sign to the nations,”

Isa 11:11–12 (quotation, high confidence)

Notes and citation

Summary: Aquila and Theodotion read “to acquire the remnant”; the remnant lifts a sign to the nations.

Isa 11:11–12, with the rendering of Aquila and Theodotion. The sentence continues in the next section.

Notes on the original text

Digital text corrected (stray letter in the digital text): ἀπὸπ τῶν → ἀπὸ τῶν.

Cite (SBL): Eusebius, Dem. ev. 2.3.119 (Dindorf 3:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-119). (abbreviation not yet checked)

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2.3.120Dindorf 3:121

σαφῶς διʼ αὐτῶν τὸ ἑαυτοῦ σημεῖον ὁ κύριος ἐν πάσι τοῖς ἔθνεσιν ἐπιδεικνύμενος, καὶ συνάξει διʼ αὐτῶν τοὺς ἀπολομένους Ἰσραὴλ καὶ τοὺς διεσπαρμένους Ἰούδα ἐκ τῶν τεσσάρων πτερύγων τῆς γῆς ἐπὶ τὸν Χριστὸν τοῦ θεοῦ διὰ τοῦ τῶν ἀποστόλων αὐτοῦ κηρύγματος καταπεφευγότας, τοὺς συναχθέντας εἶναι λέγων τῶν πάλαι ἀπῳκισμένων καὶ ἀφωρισμένων ἐκ τοῦ κατὰ διάνοιαν Ἰσραὴλ καὶ Ἰούδα.

saphōs diʼ autōn to heautou sēmeion ho kyrios en pasi tois ethnesin epideiknymenos, kai synaxei diʼ autōn tous apolomenous Israēl kai tous diesparmenous Iouda ek tōn tessarōn pterygōn tēs gēs epi ton Christon tou theou dia tou tōn apostolōn autou kērygmatos katapepheugotas, tous synachthentas einai legōn tōn palai apǭkismenōn kai aphōrismenōn ek tou kata dianoian Israēl kai Iouda.

the Lord clearly showing his own sign among all the nations through them; and through them he will gather the lost of Israel and the dispersed of Judah from the four corners of the earth, those who have fled for refuge to the Christ of God through the preaching of his apostles; he says that those gathered are from among those long ago estranged and separated from the Israel and Judah understood spiritually.

Isa 11:12 (allusion, high confidence)

Notes and citation

Summary: Through the apostles the Lord gathers the dispersed to Christ.

Isa 11:12.

Cite (SBL): Eusebius, Dem. ev. 2.3.120 (Dindorf 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-120). (abbreviation not yet checked)

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2.3.121Dindorf 3:121

τρόπος δὲ τοιῶνδε ψυχῶν τὸν ἀληθινὸν Ἰσραὴλ τοῦ θεοῦ δείκνυσιν, ὡς ἀνάπαλιν φαύλη καὶ μοχθηρὰ διάθεσις τὸν κατὰ σάρκα Ἰσραὴλ ἄρχοντας Σοδόμων καὶ λαὸν Γομόρρας χρηματίζειν ποιεῖ.

tropos de toiōnde psychōn ton alēthinon Israēl tou theou deiknysin, hōs anapalin phaulē kai mochthēra diathesis ton kata sarka Israēl archontas Sodomōn kai laon Gomorras chrēmatizein poiei.

For the character of such souls shows the true Israel of God, just as, conversely, a base and wicked disposition makes the Israel according to the flesh deserve the names rulers of Sodom and people of Gomorrah.

Gal 6:16 (echo, medium confidence) · Isa 1:10 (allusion, high confidence)

Notes and citation

Summary: Spiritual character marks the true Israel; wickedness makes the fleshly Israel “Sodom and Gomorrah.”

Gal 6:16 (“the Israel of God”); Isa 1:10.

Notes on the original text

Digital text corrected (two words joined in the digital text): δὲτοιῶνδε → δὲ τοιῶνδε.

Cite (SBL): Eusebius, Dem. ev. 2.3.121 (Dindorf 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-121). (abbreviation not yet checked)

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2.3.122Dindorf 3:121

τὸ τοίνυν λεῖμμα κατʼ ἐκλογὴν χάριτος, καὶ τὸ λεγόμενον ἐν τῇ προφητείᾳ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ, τὸ σημεῖον τοῦ κυρίου πᾶσι τοῖς ἔθνεσιν ἀνεκήρυξεν, καὶ τὰς τοιάσδε ψυχὰς τῶν ἐθνῶν ἐξ ἀπωλείας ἐπὶ τὴν τοῦ κυρίου γνῶσιν ἐφελκυσάμενον ἔνα λαὸν συνῆξε τῷ θεῷ, τὸν ἐκ τῶν τεσσάρων πτερύγων τῆς γῆς εἰσέτι νῦν τῇ τοῦ Χριστοῦ δυνάμει συγκροτούμενον.

to toinyn leimma katʼ eklogēn charitos, kai to legomenon en tę̄ prophēteią kataleiphthen hypoloipon tou laou, to sēmeion tou kyriou pasi tois ethnesin anekēryxen, kai tas toiasde psychas tōn ethnōn ex apōleias epi tēn tou kyriou gnōsin ephelkysamenon ena laon synēxe tǭ theǭ, ton ek tōn tessarōn pterygōn tēs gēs eiseti nyn tę̄ tou Christou dynamei synkrotoumenon.

The remnant chosen by grace, then, and what the prophecy calls the remnant left of the people, proclaimed the Lord’s sign to all the nations; and drawing such souls of the nations from destruction to the knowledge of the Lord, it gathered one people to God, which is still now being assembled by the power of Christ from the four corners of the earth.

Rom 11:5 (allusion, high confidence) · Isa 11:12 (allusion, high confidence)

Notes and citation

Summary: The remnant proclaimed Christ to the nations and gathered one people for God.

Rom 11:5; Isa 11:12.

Notes on the original text

Digital text corrected (syllable repeated in the digital text): πτερύγων γῶν τῆς → πτερύγων τῆς.

Cite (SBL): Eusebius, Dem. ev. 2.3.122 (Dindorf 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-122). (abbreviation not yet checked)

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2.3.123Dindorf 3:121

οὗτοι δὲ αὐτοὶ οἶ ἀπὸ τῶν ἀπολωλότων τοῦ Ἰουδαίων ἔθνους διασωθέντες μαθηταὶ καὶ ἀπόστολοι τοῦ σωτῆρος ἡμῶν, ἐκ διαφόρων φυλῶν τυγχάνοντες, μιᾶς κλήσεως καὶ μιᾶς χάριτος καὶ ἑνὸς πνεύματος ἁγίου κατηξιωμένοι, πάντα ζῆλον ὃν πάλαι πρὸς αὐτοὺς εἶχον αἱ τοῦ Ἑβραίων ἔθνους φυλαὶ ἀπορρίψουσιν, ὡς ἡ προφητεία φησίν.

houtoi de autoi oi apo tōn apolōlotōn tou Ioudaiōn ethnous diasōthentes mathētai kai apostoloi tou sōtēros hēmōn, ek diaphorōn phylōn tynchanontes, mias klēseōs kai mias charitos kai henos pneumatos hagiou katēxiōmenoi, panta zēlon hon palai pros autous eichon hai tou Hebraiōn ethnous phylai aporripsousin, hōs hē prophēteia phēsin.

And these very disciples and apostles of our Savior, saved from among the lost of the Jewish nation, being from different tribes but counted worthy of one calling, one grace, and one Holy Spirit, will cast away all the jealousy which the tribes of the Hebrew nation formerly had toward one another, as the prophecy says.

Isa 11:13 (allusion, high confidence) · Eph 4:4 (echo, medium confidence)

Notes and citation

Summary: The apostles, from different tribes, are united by one Spirit and put away tribal jealousy.

Isa 11:13; cf. Eph 4:4.

Cite (SBL): Eusebius, Dem. ev. 2.3.123 (Dindorf 3:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-123). (abbreviation not yet checked)

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2.3.124Dindorf 3:121–122

κατηρτισμένοι γοῦν τῷ αὐτῷ νοὶ καὶ τῇ αὐτῇ γνώμῃ, οὐ μόνον τὴν ἤπειρον, ἀλλὰ καὶ τὰς νήσους διῆλθον τόν ἐθνῶν, πάσας πανταχόθεν τὰς τῶν ἀνθρώπων ψυχὰς προνομεύοντες καὶ αἰχμαλωτεύοντες εἰς τὴν ὺποταγὴν τοῦ Χριστοῦ, ἀκολούθως τῷ χρησμῷ τῷ φήσαντι “καὶ πετασθήσονται ἐν πλοίοις ἀλλοφύλων, θάλασσαν ἅμα προνομεύοντες καὶ τοὺς ἀφʼ ἡλίου ἀνατολῶν.”

katērtismenoi goun tǭ autǭ noi kai tę̄ autę̄ gnōmę̄, ou monon tēn ēpeiron, alla kai tas nēsous diēlthon ton ethnōn, pasas pantachothen tas tōn anthrōpōn psychas pronomeuontes kai aichmalōteuontes eis tēn ypotagēn tou Christou, akolouthōs tǭ chrēsmǭ tǭ phēsanti “kai petasthēsontai en ploiois allophylōn, thalassan hama pronomeuontes kai tous aphʼ hēliou anatolōn.”

Joined together, then, in the same mind and the same judgment, they went through not only the mainland but also the islands of the nations, plundering and taking captive from every side all human souls into subjection to Christ, in accordance with the oracle that said: “And they shall fly in the ships of foreigners, plundering the sea together and those from the rising of the sun.”

1 Cor 1:10 (echo, medium confidence) · 2 Cor 10:5 (echo, medium confidence) · Isa 11:14 (quotation, high confidence)

Notes and citation

Summary: United, the apostles went through lands and islands, winning souls for Christ.

1 Cor 1:10; 2 Cor 10:5; Isa 11:14 LXX.

Notes on the original text

Digital text corrected (stray mark in the digital text): νοὶ· καὶ → νοὶ καὶ.

Cite (SBL): Eusebius, Dem. ev. 2.3.124 (Dindorf 3:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-124). (abbreviation not yet checked)

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2.3.125Dindorf 3:122

Καὶ τὰ λοιπὰ δὲ τῆς προφητείας τούτοις ἀναλόγως ἐπιθεωρήσεις, ἑκάστην λέξιν παρὰ σαυτῷ βασανίσας, καὶ πᾶν μὲν τὸ ἀσύστατον καὶ ταπεινὸν αὐτῆς διακρουσάμενος, τὴν δὲ διάνοιαν τοῦ πνεύμα- τος, ὡς ἂν αὐτό σοι τὸ πνεῦμα τοῦ θεοῦ θεωρεῖν ὑποβάλῃ, νοήσας. ἡμῖν γὰρ ὁ καιρὸς οὐκ ἐπιτρέπει τοῖς τόποις ἐπὶ πλέον ἐνδιατρίβειν, τὴν προκειμένην ὑπόθεσιν ἐξανύσαι κατεπειγομένοις.

Kai ta loipa de tēs prophēteias toutois analogōs epitheōrēseis, hekastēn lexin para sautǭ basanisas, kai pan men to asystaton kai tapeinon autēs diakrousamenos, tēn de dianoian tou pneuma- tos, hōs an auto soi to pneuma tou theou theōrein hypobalę̄, noēsas. hēmin gar ho kairos ouk epitrepei tois topois epi pleon endiatribein, tēn prokeimenēn hypothesin exanysai katepeigomenois.

The rest of the prophecy you will examine in a manner corresponding to this, testing each word for yourself, setting aside all that is incoherent and low in it, and understanding the meaning of the Spirit as the Spirit of God himself suggests it to you. For the time does not allow us to linger longer on these passages, since we are hastening to complete the subject before us.

Notes and citation

Summary: The reader should interpret the rest spiritually; Eusebius must move on.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 2.3.125 (Dindorf 3:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-125). (abbreviation not yet checked)

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2.3.126Dindorf 3:122

“Καὶ ἐντελοῦμαι τῇ οἰκουμένῃ ὅλῃ κακὰ, καὶ τοῖς ἀσεβέσι τἀς ἁμαρτίας αὐτῶν, καὶ ἀπολῶ ὕβριν ἀνόμων, καὶ ὕβριν ὑπερηφάνων ταπεινώσω, καὶ ἔσονται οἱ ἐγκαταλελειμμένοι ἔντιμοι μᾶλλον ἢ τὸ χρυσίον τὸ ἄπυρον καὶ ἄνθρωπος ἔντιμος ἔσται μᾶλλον ἢ ὁ λίθος ὁ ἐκ Σουφείρ.”

“Kai enteloumai tę̄ oikoumenę̄ holę̄ kaka, kai tois asebesi tas hamartias autōn, kai apolō hybrin anomōn, kai hybrin hyperēphanōn tapeinōsō, kai esontai hoi enkataleleimmenoi entimoi mallon ē to chrysion to apyron kai anthrōpos entimos estai mallon ē ho lithos ho ek Soupheir.”

“And I will command evils for the whole world, and for the ungodly their sins; and I will destroy the insolence of the lawless and humble the insolence of the proud; and those who are left shall be more precious than unrefined gold, and a man shall be more precious than the stone of Sophir.”

Isa 13:11–12 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells judgment on the world, with the remnant more precious than gold.

Isa 13:11–12, LXX wording.

Notes on the original text

Digital text corrected (leaked line number): ἄπυρον 5 καὶ → ἄπυρον καὶ.

Cite (SBL): Eusebius, Dem. ev. 2.3.126 (Dindorf 3:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-126). (abbreviation not yet checked)

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2.3.127Dindorf 3:122

καὶ ἑξῆς ἐπι- λέγει “καὶ ἔσονται οἱ καταλελειμμένοι καταλελειμμίνοι φεῦγον, καὶ ὡς πρόβατον πλανώμενον.”

kai hexēs epi- legei “kai esontai hoi kataleleimmenoi kataleleimminoi pheugon, kai hōs probaton planōmenon.”

And next he adds: “And those who are left shall be like a fleeing gazelle, and like a wandering sheep.”

Isa 13:14 (quotation, high confidence)

Notes and citation

Summary: The remnant are few, like a fleeing gazelle.

Isa 13:14 LXX; the word “gazelle” is garbled in the digital text (φεῦγον for ὡς δορκάδιον φεῦγον) and supplied from the LXX.

Notes on the original text

Digital text corrected (word repeated across a line break in the digital text): ἐπι- λέγει λέγει → ἐπι- λέγει.

Cite (SBL): Eusebius, Dem. ev. 2.3.127 (Dindorf 3:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-127). (abbreviation not yet checked)

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2.3.128Dindorf 3:122

Καὶ διὰ τούτων τὸ σπάνιον τῶν σωθησομένων ἐν τῷ καιρῷ τῆς τῶν ἀσεβῶν ἀπωλείας σαφέστατα ὁ λόγος παρίστησιν, ὥστε μὴ χώραν ἔχειν ὑπονοεῖν ἀδιακρίτως πάντας ἁπαξαπλῶς τοὺς ἐκ περιτομῆς καὶ πᾶν τὸ Ἰουδαίων ἔθνος τῶν τοῦ θεοῦ τεύξεσθαι ἐπαγγελιῶν.

Kai dia toutōn to spanion tōn sōthēsomenōn en tǭ kairǭ tēs tōn asebōn apōleias saphestata ho logos paristēsin, hōste mē chōran echein hyponoein adiakritōs pantas hapaxaplōs tous ek peritomēs kai pan to Ioudaiōn ethnos tōn tou theou teuxesthai epangeliōn.

By these words too the passage shows most clearly how few will be saved at the time of the destruction of the ungodly, so that there is no room to suppose that all those of the circumcision without distinction, and the whole Jewish nation, will obtain the promises of God.

Notes and citation

Summary: Only a few will be saved; the promises are not for the whole nation indiscriminately.

Cite (SBL): Eusebius, Dem. ev. 2.3.128 (Dindorf 3:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-128). (abbreviation not yet checked)

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2.3.129Dindorf 3:122–123

“Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔκλειψις δόξης Ἰακὼβ, καὶ τὰ πίονα τῆς δόξης αὐτοῦ σεισθή- σονται. καὶ ἔσται ὃν τρόπον ἐάν τις συναγάγῃ ἀμητὸν ἑστηκότα, καὶ σπέρμα σταχύων ἀμήσῃ· καὶ ἔσται ὃν τρόπον ἐάν τις συναγάγῃ στάχυας ἐν φάραγγι στερεᾷ, καὶ καταλειφθῇ ἐν αὐτῇ καλάμη· ἢ ὡς ῥῶγες ἐλαίας δύο ἢ τρεῖς ἐπʼ ἄκρου μετεώρου ἤ τέσσαρες ἢ πέντε ἐπὶ τῶν κλάδων αὐτῶν καταλειφθῇ. τάδε λέγει κύριος ὁ θεὸς τοῦ Ἰσραήλ· τῇ ἡμέρᾳ ἐκείνῃ πεποιθὼς ἔσται ἄνθρωπος ἐπὶ τῷ ποιήσαντι αὐτὸν, οἷ δὲ ὀφθαλμοὶ αὐτοῦ εἰς τὸν ἅγιον τοῦ Ἰσραὴλ ἐμβλέψονται, καὶ οὐ μὴ πεποιθότες ὦσιν ἐπὶ τοῖς βωμοῖς, οὐδὲ ἐπὶ τοῖς ἔργοις τῶν χειρῶν αὐτῶν, ἃ ἐποίησαν οἱ δάκτυλοι αὐτῶν.”

“Kai estai en tę̄ hēmerą ekeinę̄ ekleipsis doxēs Iakōb, kai ta piona tēs doxēs autou seisthē- sontai. kai estai hon tropon ean tis synagagę̄ amēton hestēkota, kai sperma stachyōn amēsę̄; kai estai hon tropon ean tis synagagę̄ stachyas en pharangi stereą, kai kataleiphthę̄ en autę̄ kalamē; ē hōs rhōges elaias dyo ē treis epʼ akrou meteōrou ē tessares ē pente epi tōn kladōn autōn kataleiphthę̄. tade legei kyrios ho theos tou Israēl; tę̄ hēmerą ekeinę̄ pepoithōs estai anthrōpos epi tǭ poiēsanti auton, hoi de ophthalmoi autou eis ton hagion tou Israēl emblepsontai, kai ou mē pepoithotes ōsin epi tois bōmois, oude epi tois ergois tōn cheirōn autōn, ha epoiēsan hoi daktyloi autōn.”

“And it shall be in that day that there shall be a failing of the glory of Jacob, and the fat things of his glory shall be shaken. And it shall be as when someone gathers standing grain and reaps the seed of the ears; and it shall be as when someone gathers ears in a rocky valley, and stubble is left in it; or like two or three olives at the top of the highest branch, or four or five left on its branches. Thus says the Lord, the God of Israel: In that day man will trust in him who made him, and his eyes will look to the Holy One of Israel; and they will not trust in the altars, nor in the works of their hands, which their fingers made.”

Isa 17:4–8 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells the failing of Jacob’s glory, with only a few left like gleanings, who will trust in their Maker.

Isa 17:4–8, LXX wording.

Notes on the original text

Digital text corrected (OCR misreading): πεποιτῶν → πεποιθότες.

Cite (SBL): Eusebius, Dem. ev. 2.3.129 (Dindorf 3:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-129). (abbreviation not yet checked)

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2.3.130Dindorf 3:123

Καὶ διὰ τούτων ἐναργῶς θεσπίζεται ἡ δόξα τοὐ Ἰσραὴλ, καὶ πάντα τὰ πίονα αὐτῶν καθαιρεθή- σεσθαι, ὀλίγοι δὲ αὖθις καὶ ἀριθμῷ ληπτοὶ ὡς ἂν ἐλαίας ἐν φυτῷ ῥῶγες βραχεῖς καταλειφθήσεσθαι οὗτοι δʼ ἂν εἶεν οἱ ἐξ αὐτῶν εἰς τὸν κύριον ἡμῶν πεπιστευκότες. ἀκολούθως δὲ μετὰ τὰ περὶ ἐκείνων εἰρημένα περὶ παντὸς ἀνθρώπων γένους ἀποστραφησομένου τὴν κατὰ τὰ εἴδωλα πλάνην, ἐπιγνωσομένου δὲ τὸν θεὸν Ἰσραὴλ, προφητεύεται.

Kai dia toutōn enargōs thespizetai hē doxa tou Israēl, kai panta ta piona autōn kathairethē- sesthai, oligoi de authis kai arithmǭ lēptoi hōs an elaias en phytǭ rhōges bracheis kataleiphthēsesthai houtoi dʼ an eien hoi ex autōn eis ton kyrion hēmōn pepisteukotes. akolouthōs de meta ta peri ekeinōn eirēmena peri pantos anthrōpōn genous apostraphēsomenou tēn kata ta eidōla planēn, epignōsomenou de ton theon Israēl, prophēteuetai.

By these words it is plainly prophesied that the glory of Israel and all their fat things will be destroyed, but again a few, easily counted, like a few olives left on a tree, will be left; and these would be those of them who believed in our Lord. And accordingly, after what is said about them, it is prophesied about the whole human race turning from the error of idols and coming to know the God of Israel.

Isa 17:6–8 (allusion, high confidence)

Notes and citation

Summary: Israel’s glory falls; a few believers are left; all mankind turns from idols.

Notes on the original text

Digital text corrected (word split and repeated in the digital text): καταλ ειφθ ήσεσθαι καταλειφθήσεσθαι → καταλειφθήσεσθαι.

Cite (SBL): Eusebius, Dem. ev. 2.3.130 (Dindorf 3:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-130). (abbreviation not yet checked)

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2.3.131Dindorf 3:123

“ἀκούσατε νῆσοι, ἐγκαταλελειμμένοι καὶ ἐδυ- νώμενοι ἀκούσατε ἃ ἤκουσα παρὰ κυρίου Σαβαὼθ, ὁ θεὸς τοῦ Ἰσραὴλ ἀνήγγειλεν ἡμῖν.”

“akousate nēsoi, enkataleleimmenoi kai edy- nōmenoi akousate ha ēkousa para kyriou Sabaōth, ho theos tou Israēl anēngeilen hēmin.”

“Hear, islands, you who are left and in pain; hear what I have heard from the Lord of hosts; the God of Israel has declared it to us.”

Isa 21:10 (quotation, high confidence)

Notes and citation

Summary: Isaiah calls those left and grieving to hear God’s word.

Isa 21:10 LXX (with elements of the Greek text’s expansions).

Cite (SBL): Eusebius, Dem. ev. 2.3.131 (Dindorf 3:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-131). (abbreviation not yet checked)

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2.3.132Dindorf 3:123–124

Ὄρα τίνα τρόπον καὶ ἐνταῦθα οὐ πάντας τοὺς ἐκ περιτομῆς ἐπὶ τὴν τῶν ἀπορρήτων ἀκρόασιν παρακαλεῖ, ἀλλʼ ἢ μόνους οὓς ὀνομάζει καταλελειμμένους καὶ ὀδυνωμένους, οἶοι ἦσαν οἶ κατὰ τὸν ἀπόστολον στενάζοντες καὶ ἀποκλαόμενοι τὴν κακίαν τοῦ τῶν ἀνθρώπων βίου.

Ora tina tropon kai entautha ou pantas tous ek peritomēs epi tēn tōn aporrētōn akroasin parakalei, allʼ ē monous hous onomazei kataleleimmenous kai odynōmenous, oioi ēsan oi kata ton apostolon stenazontes kai apoklaomenoi tēn kakian tou tōn anthrōpōn biou.

See how here too he does not call all those of the circumcision to hear the secret things, but only those he names left and in pain, such as were those who, according to the apostle, groan and weep over the wickedness of human life.

Rom 8:23 (echo, low confidence)

Notes and citation

Summary: Only the grieving remnant is called to hear God’s secrets.

Possibly Rom 8:23 or 2 Cor 5:2–4; the apostolic reference is uncertain.

Cite (SBL): Eusebius, Dem. ev. 2.3.132 (Dindorf 3:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-132). (abbreviation not yet checked)

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2.3.133Dindorf 3:124

‟Ἐπένθησαν οἶ ὑψηλοὶ τῆς γῆς, ἡ δὲ ἠνόμησε διὰ τοὺς κατοικοῦντας αὐτήν. διὰ τοῦτο πτωχοὶ ἔσονται οἱ ἐνοικοῦντες ἐπὶ τῆς γῆς, καὶ κα- ταλειφθήσονται ἄνθρωποι ὀλίγοι.” Καὶ ἐν τούτοις τοὺς παραβεβηκότας τὸν νόμον καὶ τὴν τοῦ θεοῦ διαθήκην τοῦ ἐκ περιτομῆς λαοῦ ἀπελέγξας, ἀπειλήσας τε αὐτοῖς τὰ ἀναγεγραμμένα, καταλειφθήσεσθαι ἀνθρώπους ἐξ αὐτῶν ὀλίγους προφητεύει. εἶεν δʼ ἂν οὗτοι τὸ ὠνομασμένον παρὰ τῷ ἀποστόλῳ λεῖμμα κατʼ ἐκλογὴν χάριτος.

‟Epenthēsan oi hypsēloi tēs gēs, hē de ēnomēse dia tous katoikountas autēn. dia touto ptōchoi esontai hoi enoikountes epi tēs gēs, kai ka- taleiphthēsontai anthrōpoi oligoi.” Kai en toutois tous parabebēkotas ton nomon kai tēn tou theou diathēkēn tou ek peritomēs laou apelenxas, apeilēsas te autois ta anagegrammena, kataleiphthēsesthai anthrōpous ex autōn oligous prophēteuei. eien dʼ an houtoi to ōnomasmenon para tǭ apostolǭ leimma katʼ eklogēn charitos.

“The lofty of the earth mourned, and the earth acted lawlessly because of its inhabitants. Therefore those who dwell on the earth shall be poor, and few men shall be left.” Here too, having reproved those of the people of the circumcision who transgressed the law and the covenant of God, and having threatened them with what is written, he prophesies that few men of them will be left. These would be what the apostle calls the remnant chosen by grace.

Isa 24:4–6 (quotation, high confidence) · Rom 11:5 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells that few will be left; these are the remnant chosen by grace.

Isa 24:4–6, LXX wording, abridged; Rom 11:5.

Notes on the original text

Digital text corrected (letters lost in the digital text): διὰ τοῦ πτωχοὶ → διὰ τοῦτο πτωχοὶ.

Cite (SBL): Eusebius, Dem. ev. 2.3.133 (Dindorf 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-133). (abbreviation not yet checked)

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2.3.134Dindorf 3:124

‟'Καταλειφθήσονται πόλεις ἔρημοι, καὶ οἴκοι οἶ ἐγκαταλελειμμένοι ἀπολοῦνται. ταῦτα πάντα ἔσται ἐν τῇ γῇ ἐν μέσῳ τῶν ἐθνῶν, ὃν τρόπον ἐάν τις καλαμήσηται ἐλαίαν, οὕτως καλαμήσονται αὐτούς· καὶ ἐὰν παύσηται ὁ τρύγητός, οὔτοι φωνῇ φωνήσουσιν, οἱ δὲ καταλειφθέντες ἐπὶ τῆς γῆς εὐφρανθήσονται ἅμα τῇ δόξῃ κυρίου.” Καὶ ἐνταῦθα οἶ καταλειφθέντες μόνοι εὐφρανθήσεσθαι λέγονται, τῶν λοιπῶν ἁπάντων τοῖς θεσπιζομένοις παραδοθησομένων.

‟'Kataleiphthēsontai poleis erēmoi, kai oikoi oi enkataleleimmenoi apolountai. tauta panta estai en tę̄ gę̄ en mesǭ tōn ethnōn, hon tropon ean tis kalamēsētai elaian, houtōs kalamēsontai autous; kai ean pausētai ho trygētos, outoi phōnę̄ phōnēsousin, hoi de kataleiphthentes epi tēs gēs euphranthēsontai hama tę̄ doxę̄ kyriou.” Kai entautha oi kataleiphthentes monoi euphranthēsesthai legontai, tōn loipōn hapantōn tois thespizomenois paradothēsomenōn.

“Cities shall be left desolate, and abandoned houses shall perish. All these things shall be in the land among the nations, as when someone gleans an olive tree, so they shall glean them; and if the vintage ceases, these shall cry aloud; but those left on the land shall rejoice together with the glory of the Lord.” Here too those left alone are said to rejoice, all the rest being handed over to what is prophesied.

Isa 24:12–14 (quotation, high confidence)

Notes and citation

Summary: Only the remnant will rejoice amid the desolation.

Isa 24:12–14, LXX wording.

Notes on the original text

Digital text corrected (accents lost in the digital text): φωνη̣ φωνησουσιν → φωνῇ φωνήσουσιν.

Cite (SBL): Eusebius, Dem. ev. 2.3.134 (Dindorf 3:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-134). (abbreviation not yet checked)

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2.3.135Dindorf 3:124–125

“Καταπατηθήσεται ὁ στέφανος τῆς ὕβρεως, οἶ μισθωτοὶ τοῦ Ἐφραΐμ. καὶ ἔσται τὸ ἄνθος τὸ ἐκπεσὸν τῆς ἐλπίδος τῆς δόξης ἐπʼ ἄκρου τοῦ ὄρους τοῦ ὑψηλοῦ, ὡς πρόδρομος σύκου· ὁ ἰδὼν αὐτὸ, πρὶν ἢ εἰς τὴν χεῖρα λαβεῖν αὐτὸ, θελήσει αὐτὸ κατα- πιεῖν. τῇ ἡμέρᾳ ἐκείνῃ κύριος ἔσται ὁ στέφανος τῆς ἐλπίδος, ὁ πλακεὶς τῆς δόξης τῷ καταλειφθέντι τοῦ λαοῦ αὐτοῦ· καταλειφθήσονται γὰρ ἐν πνεύματι κρίσεως.”

“Katapatēthēsetai ho stephanos tēs hybreōs, oi misthōtoi tou Ephraïm. kai estai to anthos to ekpeson tēs elpidos tēs doxēs epʼ akrou tou orous tou hypsēlou, hōs prodromos sykou; ho idōn auto, prin ē eis tēn cheira labein auto, thelēsei auto kata- piein. tę̄ hēmerą ekeinę̄ kyrios estai ho stephanos tēs elpidos, ho plakeis tēs doxēs tǭ kataleiphthenti tou laou autou; kataleiphthēsontai gar en pneumati kriseōs.”

“The crown of insolence, the hirelings of Ephraim, shall be trampled underfoot. And the fallen flower of the hope of glory on the top of the high mountain shall be like an early fig; whoever sees it will want to swallow it before he takes it in his hand. In that day the Lord of hosts shall be the crown of hope, woven of glory, for the remnant of his people; for they shall be left in a spirit of judgment.”

Isa 28:3–6 (quotation, high confidence)

Notes and citation

Summary: Ephraim’s proud crown will fall, and the Lord will be the crown of the remnant.

Isa 28:3–6, LXX wording.

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 2.3.135 (Dindorf 3:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-135). (abbreviation not yet checked)

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2.3.136Dindorf 3:125

Καὶ ἐνταῦθα τῷ καταλειφθέντι τοῦ λαοῦ, οὐχὶ δὲ παντὶ τῷ ἔθνει αὐτῶν, ἀλλὰ μόνοις τοῖς διὰ τοῦ καταλείμματος σημαινομένοις, τὸν κύριον στέφανον ἔσεσθαι ἐλπίδος καὶ δόξης προφητεύει, τοὺς ἄλλους παρὰ τὸ κατάλειμμα τοὐ λαοῦ στέφανον ὕβρεως καὶ μισθωτοὺς τοῦ Ἐφραῒμ ὁνομάζων.

Kai entautha tǭ kataleiphthenti tou laou, ouchi de panti tǭ ethnei autōn, alla monois tois dia tou kataleimmatos sēmainomenois, ton kyrion stephanon esesthai elpidos kai doxēs prophēteuei, tous allous para to kataleimma tou laou stephanon hybreōs kai misthōtous tou Ephraïm honomazōn.

Here too he prophesies that the Lord will be a crown of hope and glory to the remnant of the people, not to their whole nation, but only to those signified by the remnant, naming the others besides the remnant of the people a crown of insolence and hirelings of Ephraim.

Isa 28:3–5 (allusion, high confidence)

Notes and citation

Summary: The Lord crowns only the remnant; the rest are the crown of insolence.

Cite (SBL): Eusebius, Dem. ev. 2.3.136 (Dindorf 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-136). (abbreviation not yet checked)

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2.3.137Dindorf 3:125

Καὶ ἔσονται οἱ ἐγκαταλελειμμένοι ἐν τῇ Ἰουδαίᾳ, φυήσουσι ῥίζαν κάτω, καὶ ποιήσουσι σπέρμα ἄνω, ὅτι ἐξ Ἰερουσαλὴμ ἔσονται οἱ καταλελειμμένοι καὶ οἱ σωζόμενοι ἐξ ὅρους Σιῶν. ὁ ζῆλος κυρίου Σαβαὼθ ποιήσει ταῦτα.”

Kai esontai hoi enkataleleimmenoi en tę̄ Ioudaią, phyēsousi rhizan katō, kai poiēsousi sperma anō, hoti ex Ierousalēm esontai hoi kataleleimmenoi kai hoi sōzomenoi ex horous Siōn. ho zēlos kyriou Sabaōth poiēsei tauta.”

“And those left in Judea shall take root downward and bear seed upward; for out of Jerusalem shall be those who are left, and those who are saved out of Mount Zion. The zeal of the Lord of hosts will do this.”

Isa 37:31–32 (quotation, high confidence)

Notes and citation

Summary: The remnant from Jerusalem will take root and bear seed.

Isa 37:31–32, LXX wording.

Notes on the original text

Digital text corrected (word split and misread in the digital text): ἔσοντʼ αἰ οἶ → ἔσονται οἱ.

Cite (SBL): Eusebius, Dem. ev. 2.3.137 (Dindorf 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-137). (abbreviation not yet checked)

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2.3.138Dindorf 3:125

Τοὺς κατʼ ἐκλογὴν χάριτος καταλειφθέντας ἐκ τοῦ Ἰουδαίων ἔθνους φυήσειν ῥίζαν κάτω καὶ ποιήσειν σπέρμα ἄνω προφητεύει, σαφέστατα τὴν τῶν ἀποστόλων καὶ μαθητῶν τοῦ σωτῆρος ἡμῶν ἐκλογὴν παριστάς. οὗτοι γὰρ ἀπὸ τῶν ἐκ περιτομῆς καταλειφθέντες κάτω μὲν εἰς γῆν τὰς ῥίζας τῆς διδασκαλίας αὐτῶν κατέβαλλον, ὡς ἐμπαγῆναι καὶ ῥι- ζῶσαι καθʼ ὅλης τῆς οἰκουμένης τὴν διδαχὴν αὐτῶν, ἄνω δὲ τὸ σπέρμα καὶ τὸν καρπὸν φέρεσθαι εἰς τὰς ἐπουρανίους ἐπαγγελίας παρεκελεύσαντο.

Tous katʼ eklogēn charitos kataleiphthentas ek tou Ioudaiōn ethnous phyēsein rhizan katō kai poiēsein sperma anō prophēteuei, saphestata tēn tōn apostolōn kai mathētōn tou sōtēros hēmōn eklogēn paristas. houtoi gar apo tōn ek peritomēs kataleiphthentes katō men eis gēn tas rhizas tēs didaskalias autōn kateballon, hōs empagēnai kai rhi- zōsai kathʼ holēs tēs oikoumenēs tēn didachēn autōn, anō de to sperma kai ton karpon pheresthai eis tas epouranious epangelias parekeleusanto.

He prophesies that those left of the Jewish nation according to the election of grace will take root downward and bear seed upward, most clearly showing the choice of our Savior’s apostles and disciples. For these, left from those of the circumcision, laid down the roots of their teaching downward into the earth, so that their instruction was fixed and rooted throughout the whole world, and they urged that the seed and the fruit be carried upward to the heavenly promises.

Isa 37:31 (allusion, high confidence)

Notes and citation

Summary: The apostles rooted their teaching throughout the earth and directed its fruit to heaven.

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 2.3.138 (Dindorf 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-138). (abbreviation not yet checked)

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2.3.139Dindorf 3:125–126

οἶ δʼ αὐτοὶ οὗτοι ἐκ τοῦ Ἰουδαίων ἔθνους καταλελειμμένοι, τῶν λοιπῶν ἀπολλυμένων, μόνοι σωζόμενοι λέγονται. ταῦτα δὲ πάντα ὁ ζῆλος κυρίου ἐποίησεν εἰς γὰρ τὸ παραζηλῶσαι τοὺς ἀσεβεῖς τῶν ἐκ περιτομῆς ἐκλεξάμενος ὁ ζῆλος κυρίου τούτους παρεζήλωσεν ἐκείνους, κατὰ τὸ παρὰ Μωσεῖ λεγόμενον αὐτοὶ παρεζήλωσάν με ἐπʼ οὐ θεῷ, καγὼ παραζηλώσω αὐτοὺς ἐπʼ οὐκ ἔθνει, ἐπʼ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς.”

oi dʼ autoi houtoi ek tou Ioudaiōn ethnous kataleleimmenoi, tōn loipōn apollymenōn, monoi sōzomenoi legontai. tauta de panta ho zēlos kyriou epoiēsen eis gar to parazēlōsai tous asebeis tōn ek peritomēs eklexamenos ho zēlos kyriou toutous parezēlōsen ekeinous, kata to para Mōsei legomenon autoi parezēlōsan me epʼ ou theǭ, kagō parazēlōsō autous epʼ ouk ethnei, epʼ ethnei asynetǭ parorgiō autous.”

And these same, left from the Jewish nation while the rest perished, are said alone to be saved. All this the zeal of the Lord did. For the zeal of the Lord, choosing them in order to provoke to jealousy the ungodly of the circumcision, provoked those others to jealousy through these, according to what is said in Moses: “They provoked me to jealousy with what is no god; and I will provoke them to jealousy with what is no nation; with a foolish nation I will anger them.”

Deut 32:21 (quotation, high confidence) · Rom 10:19 (echo, medium confidence)

Notes and citation

Summary: God chose the remnant and the nations to provoke the unbelieving to jealousy.

Deut 32:21 (cf. Rom 10:19; 11:11).

Cite (SBL): Eusebius, Dem. ev. 2.3.139 (Dindorf 3:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-139). (abbreviation not yet checked)

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2.3.140Dindorf 3:126

“Οὕτως λέγει κύριος· ὃν τρόπον εὑρήσεται ὁ ῥὼξ ἐν τῷ βότρυϊ, καὶ ἐροῦσιν, μὴ λυμήνῃ αὐτὸν, ὅτι εὐλογία κυρίου ἐστὶν ἐν οὕτως ποιήσω ἕνεκεν τοῦ δουλεύοντός μοι. τούτου ἕνεκεν οὐ μὴ ἀπολέσω πάντας, καὶ ἐξάξω τὸ ἐξ Ἰακὼβ σπέρμα καὶ τὸ ἐξ Ἰούδα, καὶ κληρονομήσει τὸ ὄρος τὸ ἅγιόν μου.

“Houtōs legei kyrios; hon tropon heurēsetai ho rhōx en tǭ botryï, kai erousin, mē lymēnę̄ auton, hoti eulogia kyriou estin en houtōs poiēsō heneken tou douleuontos moi. toutou heneken ou mē apolesō pantas, kai exaxō to ex Iakōb sperma kai to ex Iouda, kai klēronomēsei to oros to hagion mou.

“Thus says the Lord: As the grape will be found in the cluster, and they will say, Do not destroy it, for a blessing of the Lord is in it, so I will do for the sake of him who serves me; for his sake I will not destroy them all. And I will bring out the seed from Jacob and from Judah, and it shall inherit my holy mountain.

Isa 65:8–9 (quotation, high confidence)

Notes and citation

Summary: God will spare a seed from Jacob and Judah like a grape in a cluster.

Isa 65:8–9, LXX wording.

Notes on the original text

Digital text corrected (OCR ν for υ): βότρνϊ → βότρυϊ.

Cite (SBL): Eusebius, Dem. ev. 2.3.140 (Dindorf 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-140). (abbreviation not yet checked)

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2.3.141Dindorf 3:126

καὶ κληρονομήσουσιν οἱ ἐκλεκτοί μου καὶ οἱ δοῦλοί μου, καὶ κατοικήσουσιν ἐκεῖ. καὶ ἔσται ἐν τῷ δρυμῷ ἔπαυλις ποιμνίων, καὶ φάραγξ Αχὼρ εἰς ἀνάπαυσιν βουκολίων τῷ λαῷ μου, οἱ ἐζήτησάν με. ὑμεῖς δὲ οἱ ἐγκαταλιπόντες με καὶ ἐπιλανθανόμενοι τὸ ὅρος τὸ ἅγιόν μου, καὶ ἑτοιμάζοντες τῇ τύχῃ τράπεζαν, καὶ πληροῦντες τῷ δαίμονι κέρασμα, ἐγὼ παραδώσω ὑμὰς εἰς μάχαιραν.

kai klēronomēsousin hoi eklektoi mou kai hoi douloi mou, kai katoikēsousin ekei. kai estai en tǭ drymǭ epaulis poimniōn, kai pharanx Achōr eis anapausin boukoliōn tǭ laǭ mou, hoi ezētēsan me. hymeis de hoi enkatalipontes me kai epilanthanomenoi to horos to hagion mou, kai hetoimazontes tę̄ tychę̄ trapezan, kai plērountes tǭ daimoni kerasma, egō paradōsō hymas eis machairan.

And my chosen ones and my servants shall inherit it and dwell there. And there shall be in the forest folds for flocks, and the valley of Achor for a resting place for herds, for my people who sought me. But you who forsook me and forget my holy mountain, and prepare a table for Fortune and fill a mixed cup for the demon, I will hand you over to the sword.

Isa 65:9–12 (quotation, high confidence)

Notes and citation

Summary: God’s chosen will dwell in peace, but those who serve Fortune and the demon will fall by the sword.

Isa 65:9–12, LXX wording.

Notes on the original text

Digital text corrected (word split and misread in the digital text): ὑμὲ ἴς δὲ → ὑμεῖς δὲ.

Cite (SBL): Eusebius, Dem. ev. 2.3.141 (Dindorf 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-141). (abbreviation not yet checked)

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2.3.142Dindorf 3:126

πάντες ἐν σφαγῇ πεσεῖσθε, ὅτι ἐκάλεσα ὑμὰς, καὶ οὐχ ὑπηκούσατε, καὶ ἐποιήσατε τὸ πονηρὸν ἐναντίον ἐμοῦ, καὶ ἃ οὐκ ἐβουλόμην ἐξελέξασθε.”

pantes en sphagę̄ peseisthe, hoti ekalesa hymas, kai ouch hypēkousate, kai epoiēsate to ponēron enantion emou, kai ha ouk eboulomēn exelexasthe.”

You shall all fall in slaughter, because I called you and you did not obey, and you did evil before me and chose what I did not desire.”

Isa 65:12 (quotation, high confidence)

Notes and citation

Summary: Those who refused God’s call will fall.

Isa 65:12, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 2.3.142 (Dindorf 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-142). (abbreviation not yet checked)

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2.3.143Dindorf 3:126

Διελὼν καὶ ἐν τούτοις ὁ λόγος βραχὺ μέν τί φησιν σπέρμα ἐξ Ἰακὼβ τεύξεσθαι τῶν ἐπηγγελμένων, ἐκλεκτούς τε εἶναι τοὺς κατοικήσαντας ἐν τῷ δρυμῷ· οὕτως ὀνομάζων τὴν κλῆσιν τῶν ἐθνῶν, ἐν ᾑ οἱ ἐκλεκτοὶ τοῦ κυρίου καὶ τὸ Ἰακὼβ σπέρμα, εἷεν δʼ ἂν οἱ ἀπόστολοι καὶ μαθηταὶ τοῦ σωτῆρος ἡμῶν, οἶ δὲ λοιποὶ πάντες παρὰ τούτους ταῖς δηλουμέναις ἀπειλαῖς ὑποβέβληνται, μονονουχὶ τοῦ λόγου γυμνότατα παριστῶντος μὴ ὡς ἔτυχεν ἐπὶ πὰν τὸ Ἰουδαίων ἔθνος φθάσειν τὰς τοῦ θεοῦ ἐπαγγελίας, ἀλλʼ ἐπὶ μόνον τὸ ὠνομασμένον σπέρμα, καὶ τοὺς ἐπικαλουμένους ἐκλεκτοὺς τοῦ θεοῦ, ἐπεὶ πολλοὶ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί.

Dielōn kai en toutois ho logos brachy men ti phēsin sperma ex Iakōb teuxesthai tōn epēngelmenōn, eklektous te einai tous katoikēsantas en tǭ drymǭ; houtōs onomazōn tēn klēsin tōn ethnōn, en hę̄ hoi eklektoi tou kyriou kai to Iakōb sperma, heien dʼ an hoi apostoloi kai mathētai tou sōtēros hēmōn, oi de loipoi pantes para toutous tais dēloumenais apeilais hypobeblēntai, mononouchi tou logou gymnotata paristōntos mē hōs etychen epi pan to Ioudaiōn ethnos phthasein tas tou theou epangelias, allʼ epi monon to ōnomasmenon sperma, kai tous epikaloumenous eklektous tou theou, epei polloi klētoi, oligoi de eklektoi.

Here too the passage makes a distinction: it says that a small seed from Jacob will obtain the promises, and that the chosen are those who dwelt in the forest, so naming the calling of the nations, among whom are the Lord’s chosen and the seed of Jacob (these would be the apostles and disciples of our Savior); while all the others besides these are subject to the threats indicated. The passage all but shows most plainly that God’s promises will not come upon the whole Jewish nation at random, but only upon the seed named and those called God’s chosen, since many are called, but few chosen.

Matt 22:14 (quotation, high confidence)

Notes and citation

Summary: The promises belong to the chosen seed, not to the whole nation; many are called, few chosen.

Matt 22:14.

Notes on the original text

Digital text corrected (OCR ω for ν): δηλουμέωαις → δηλουμέναις.

Cite (SBL): Eusebius, Dem. ev. 2.3.143 (Dindorf 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-143). (abbreviation not yet checked)

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2.3.144Dindorf 3:126–127

τούτοις δὲ καὶ νῦν ὄνομα καινὸν ἐπιτεθήσεσθαι ἐξῆς ὁ λόγος θεσπίζει, φά- σκων πρὸς τοὺς ἀσεβεῖς “καταλειφθήσεται γὰρ τὸ ὄνομα ὑμῶν εἰς πλησμονὴν τοῖς ἐκλεκτοῖς μου, ὑμᾶς δʼ ἀνελεῖ κύριος. τοῖς δὲ δουλεύσουσίν μοι κληθήσεται ὄνομα καινόν.” Τὸ δὴ οὖν ὄνομα καινὸν, ὃ μὴ παρὰ τοῖς παλαιοῖς ἔγνωστο, ποῖον ἂν εἴη ἢ τὸ ἀπὸ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ προσωνυμίας καθʼ ὅλης τῆς οἰκουμένης εὐλογημένον Χριστιανῶν ὄνομα; ν΄. Ἀπὸ τοῦ Μιχαίου.

toutois de kai nyn onoma kainon epitethēsesthai exēs ho logos thespizei, pha- skōn pros tous asebeis “kataleiphthēsetai gar to onoma hymōn eis plēsmonēn tois eklektois mou, hymas dʼ anelei kyrios. tois de douleusousin moi klēthēsetai onoma kainon.” To dē oun onoma kainon, ho mē para tois palaiois egnōsto, poion an eiē ē to apo tēs tou sōtēros hēmōn Iēsou tou Christou prosōnymias kathʼ holēs tēs oikoumenēs eulogēmenon Christianōn onoma? n΄. Apo tou Michaiou.

And the passage next prophesies that a new name will now be given to them, saying to the ungodly: “For your name shall be left for a surfeit to my chosen ones, and the Lord will destroy you; but those who serve me shall be called by a new name.” The new name, then, which was not known among the ancients, what would it be but the name of Christians, blessed throughout the whole world, taken from the name of our Savior Jesus Christ? 50. From Micah.

Isa 65:15 (quotation, high confidence)

Notes and citation

Summary: The new name promised to God’s servants is “Christians”; next heading: Micah.

Isa 65:15, LXX wording. The numbering of the headings jumps from 37 to 50 in the digital text.

Cite (SBL): Eusebius, Dem. ev. 2.3.144 (Dindorf 3:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-144). (abbreviation not yet checked)

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2.3.145Dindorf 3:127

“Καὶ ἔσται ἐκ τῆς σταγόνος τοῦ λαοῦ τούτου συναγόμενος, συναχθήσεται Ἰακὼβ σὺν πᾶσιν. ἐκδεχόμενος ἐκδέξομαι τοὺς καταλοίπους τοῦ Ἰσραήλ· ἐπὶ τὸ αὐτὸ θήσομαι τὴν ἀποστροφὴν αὐτων.”

“Kai estai ek tēs stagonos tou laou toutou synagomenos, synachthēsetai Iakōb syn pasin. ekdechomenos ekdexomai tous kataloipous tou Israēl; epi to auto thēsomai tēn apostrophēn autōn.”

“And it shall be from the drop of this people; Jacob shall be gathered with all. I will surely receive the remnant of Israel; I will set their return together.”

Mic 2:12 (quotation, high confidence)

Notes and citation

Summary: Micah foretells God receiving the remnant of Israel.

Mic 2:12 LXX (with the expansion “from the drop of this people” found in Eusebius’s text).

Cite (SBL): Eusebius, Dem. ev. 2.3.145 (Dindorf 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-145). (abbreviation not yet checked)

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2.3.146Dindorf 3:127

Συμφώνως τοῖς προεκτεθεῖσιν ἐκ τοῦ Ἡσαΐου καὶ ὁ Μιχαίας ἐκδέξασθαι τὸν θεὸν οὐχ ἁπλῶς πάντας, ἀλλὰ μόνους τοὺς καταλοίπους ὀνομάζει. ὥσπερ δὲ παρὰ τῷ Ἠσαίᾳ σπέρμα ὠνομάζετο τὸ ἐξ αὐτῶν λεῖμμα, οὕτως καὶ νῦν σταγόνα ὀνομάζει τοὺς ἐξ αὐτῶν σωθησομένους.

Symphōnōs tois proektetheisin ek tou Hēsaïou kai ho Michaias ekdexasthai ton theon ouch haplōs pantas, alla monous tous kataloipous onomazei. hōsper de para tǭ Ēsaią sperma ōnomazeto to ex autōn leimma, houtōs kai nyn stagona onomazei tous ex autōn sōthēsomenous.

In agreement with what was set out from Isaiah, Micah too names not simply all, but only the remnant, as those whom God receives. And as in Isaiah the remnant from them was named seed, so here he names those of them who will be saved a drop.

Notes and citation

Summary: Micah calls the remnant a “drop,” as Isaiah called it a seed.

Cite (SBL): Eusebius, Dem. ev. 2.3.146 (Dindorf 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-146). (abbreviation not yet checked)

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2.3.147Dindorf 3:127

δηλοῦται δὲ καὶ διὰ τούτων ὁ τῶν ἀποστόλων χορὸς, ὡς σταγών τις καὶ σπέρμα τοῦ Ἰουδαίων ἔθνους γεγενημένος, ἐξ ἧς σταγόνος πάντες οἶ καθʼ ὅλης τῆς οἰκουμένης τὸν Χριστὸν ἐπεγνωκότες τοῦ θεοῦ, καὶ τὴν διδασκαλίαν αὐτοῦ παραδεδεγμένοι, τῆς θεσπιζομένης ἐπισυναγωγῆς κατηξιώθησαν, τὴν ἀπὸ τῶν πολεμίων λύτρωσιν εὑράμενοι.

dēloutai de kai dia toutōn ho tōn apostolōn choros, hōs stagōn tis kai sperma tou Ioudaiōn ethnous gegenēmenos, ex hēs stagonos pantes oi kathʼ holēs tēs oikoumenēs ton Christon epegnōkotes tou theou, kai tēn didaskalian autou paradedegmenoi, tēs thespizomenēs episynagōgēs katēxiōthēsan, tēn apo tōn polemiōn lytrōsin heuramenoi.

By this too the band of the apostles is indicated, having become as it were a drop and seed of the Jewish nation; from which drop all who throughout the world have come to know the Christ of God and received his teaching have been counted worthy of the prophesied gathering, having found redemption from their enemies.

Notes and citation

Summary: The apostles are the “drop” from which believers throughout the world were gathered.

Cite (SBL): Eusebius, Dem. ev. 2.3.147 (Dindorf 3:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-147). (abbreviation not yet checked)

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2.3.148Dindorf 3:127–128

“Καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθὰ, ἀλιγοστὸς εἶ ἐν χιλιάσιν Ἰούδα. ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος, τοῦ εἷναι εἰς ἄρχοντα τῷ Ἰσραὴλ, καὶ ἔξο- δοι αυτού απ αρχής έξ ημερών αιώνος, δια τούτο δώσει αυτούς εως καιρού τικτούσηςʼ χέζεται, κ αϊ οι Επίλοιποι των αδελφών αυτών έπιΟτρέφουσι

“Kai sy Bēthleem oikos tou Ephratha, aligostos ei en chiliasin Iouda. ek sou moi exeleusetai hēgoumenos, tou heinai eis archonta tǭ Israēl, kai exo- doi autou ap archēs ex ēmerōn aiōnos, dia touto dōsei autous eōs kairou tiktousēsʼ chezetai, k aï oi Epiloipoi tōn adelphōn autōn epiOtrephousi

“And you, Bethlehem, house of Ephrathah, are least among the thousands of Judah; from you shall come forth for me a leader to be ruler in Israel, and his goings forth are from the beginning, from the days of eternity. Therefore he will give them up until the time when she who is in labor gives birth; and the rest of their brothers shall return …”

Textual problem in this passage: see the notes.

Mic 5:2–3 (5:1-Mic LXX) (quotation, high confidence)

Notes and citation

Summary: Micah foretells the eternal ruler born in Bethlehem.

Mic 5:2–3 (5:1–2 LXX), LXX wording. From here to 2.3.151 the digital text is badly corrupted (unaccented Greek with Latin letters); the translation follows the evident sense of Micah and the argument.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 2.3.148 (Dindorf 3:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/2-3-80/#p-2-3-148). (abbreviation not yet checked)

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