Demonstration of the Gospel 3.2.32–3.3.20

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 67 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 3, chapter 2

3.2.32Dindorf 3:146–147

ἐπειδὴ γὰρ τὸν σωτῆρα καὶ κύριον ἡμῶν ἄνθρωπον κατὰ σάρκα γενόμενον ἐκ σπέρματος Ἰσραὴλ μυρία πλήθη ἐν πᾶσι τοῖς ἔθνεσι κυριολογεῖ, τῆς ἐνθέου δυνάμεως αὐτοῦ χάριν κύριον ὁμολογοῦντα, καὶ τοῦτο πάλιν Μώσης συνιδὼν τῷ θείῳ πνεύματι διὰ τῆς αὐτοῦ γραφῆς τοῦτον ἀνεφώνησε τὸν τρόπον ‟ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ.” λέγει δὲ τοῦ Ἰσραὴλ· ‟καὶ κυριεύσει ἐθνῶν, καὶ ὑψωθήσεται ἡ βασιλεία αὐτοῦ.”

epeidē gar ton sōtēra kai kyrion hēmōn anthrōpon kata sarka genomenon ek spermatos Israēl myria plēthē en pasi tois ethnesi kyriologei, tēs entheou dynameōs autou charin kyrion homologounta, kai touto palin Mōsēs synidōn tǭ theiǭ pneumati dia tēs autou graphēs touton anephōnēse ton tropon ‟exeleusetai anthrōpos ek tou spermatos autou.” legei de tou Israēl; ‟kai kyrieusei ethnōn, kai hypsōthēsetai hē basileia autou.”

For since countless multitudes among all the nations call our Savior and Lord, who became man according to the flesh from the seed of Israel, Lord, confessing him Lord because of his divine power, Moses, foreseeing this too by the divine Spirit, proclaimed it in his writing thus: “A man shall come forth from his seed” (he means Israel’s) “and he shall rule over nations, and his kingdom shall be exalted.”

Num 24:7 (quotation, high confidence)

Notes and citation

Summary: Balaam’s oracle foretold a man from Israel who would rule nations, as Christ is now confessed Lord everywhere.

Num 24:7 LXX.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.32 (Dindorf 3:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-32). (abbreviation not yet checked)

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

3.2.33Dindorf 3:147

Εἰ δὴ μηδεὶς ἄλλος πώποτε τῶν ἐκ περιτομῆς ἀρχόντων καὶ βασιλέων κύριος ἐθνῶν πολλῶν κατέστη, οὐδεμία γὰρ ἱστορία δηλοῖ τοῦτο) βοᾷ δὲ καὶ κέκραγεν ἡ ἀλήθεια ἐπὶ μόνου τοῦ σωτῆρος ἡμῶν, ὅτι δὴ κύριον αὐτὸν καὶ οὐκ αὐτὸ μόνον τοῖς χείλεσι, διαθέσει δὲ γνησιωτάτῃ μυρία πλήθη ἐξ ἀπάντων τῶν ἐθνῶν ὁμολογεῖ, τί δή ποτε ἐμποδὼν μὴ οὐχὶ αὐτὸν εἷναι φάσκειν τὸν προφητευόμενον; ὅτι δὲ Μώσης ταῦτα οὐκ ἀπεριορίστως προλέγει, οὐδʼ εἰς ἄπειρον καὶ ἀπερίμετρον χρόνον ἐπισκιάζων τὴν πρόρρησιν, εὖ μάλα δὲ ἀκριβῶς τὴν τῶν προφητευομένων ἔκβασιν χρόνοις ὡρισμένοις περιγράφων, ἄκουε οἶα καὶ περὶ τούτου θεσπίζει ‟οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἴως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν.”

Ei dē mēdeis allos pōpote tōn ek peritomēs archontōn kai basileōn kyrios ethnōn pollōn katestē, oudemia gar historia dēloi touto) boą de kai kekragen hē alētheia epi monou tou sōtēros hēmōn, hoti dē kyrion auton kai ouk auto monon tois cheilesi, diathesei de gnēsiōtatę̄ myria plēthē ex apantōn tōn ethnōn homologei, ti dē pote empodōn mē ouchi auton heinai phaskein ton prophēteuomenon? hoti de Mōsēs tauta ouk aperioristōs prolegei, oudʼ eis apeiron kai aperimetron chronon episkiazōn tēn prorrēsin, eu mala de akribōs tēn tōn prophēteuomenōn ekbasin chronois hōrismenois perigraphōn, akoue oia kai peri toutou thespizei ‟ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, iōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn.”

If, then, no other of the rulers and kings of the circumcision ever became lord of many nations (for no history shows this), while the truth cries out and proclaims of our Savior alone that countless multitudes from all the nations confess him Lord, and not with their lips only but with most sincere disposition, what then prevents us from saying that he is the one prophesied? And that Moses does not foretell these things without limit, nor overshadow the prediction into an infinite and unmeasured time, but defines very precisely the fulfillment of what was prophesied within set times, hear what he prophesies about this too: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he is the expectation of the nations.”

Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: Only Christ has ruled many nations; Moses also fixed the time of his coming in Genesis 49:10.

Gen 49:10, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.33 (Dindorf 3:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-33). (abbreviation not yet checked)

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3.2.34Dindorf 3:147

Δίʼ ὧν οὐ διαλείψειν ἑξῆς καὶ κατὰ διαδοχὴν ἡγουμένους καὶ ἄρχοντας ἐκ τοῦ Ἰουδαίων ἔθνους μέχρι τῆς τοῦ προσδοκωμένου παρουσίας ἀποφαίνεται, διαλιπόντων δὲ τῶν παρʼ αὐτοῖς ἀρχόντων παρέσεσθαι τὸν προφητευόμενον.

Diʼ hōn ou dialeipsein hexēs kai kata diadochēn hēgoumenous kai archontas ek tou Ioudaiōn ethnous mechri tēs tou prosdokōmenou parousias apophainetai, dialipontōn de tōn parʼ autois archontōn paresesthai ton prophēteuomenon.

By this he declares that leaders and rulers from the Jewish nation would not fail in succession until the coming of the one expected, and that when their rulers had failed, the one prophesied would be present.

Gen 49:10 (allusion, high confidence)

Notes and citation

Summary: Jewish rulers would continue until the Expected One came.

Cite (SBL): Eusebius, Dem. ev. 3.2.34 (Dindorf 3:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-34). (abbreviation not yet checked)

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3.2.35Dindorf 3:147–148

Ἰούδαν δὲ νῦν οὐ τὴν φυλὴν ὀνομάζει, ἀλλʼ ἐπεὶ κατά τινα προσωνυμίαν ἐν τοῖς μετὰ ταῦτα χρόνοις ἀπὸ βασιλικῆς φυλῆς τῆς Ἰούδα τὸ πᾶν Ἰουδαίων ἔθνος ἐχρημάτιζεν ὡς καὶ εἰς σήμερον Ἰουδαίους ὀνομάζεσθαι, σφόδρα θαυμαστῶς καὶ προφητικῶς τὸ πὰν ἔθνος Ἰουδαίων ὠνόμασεν, ὥσπερ οὖν καὶ ἡμεῖς Ἰουδαίους προσαγορεύομεν.

Ioudan de nyn ou tēn phylēn onomazei, allʼ epei kata tina prosōnymian en tois meta tauta chronois apo basilikēs phylēs tēs Iouda to pan Ioudaiōn ethnos echrēmatizen hōs kai eis sēmeron Ioudaious onomazesthai, sphodra thaumastōs kai prophētikōs to pan ethnos Ioudaiōn ōnomasen, hōsper oun kai hēmeis Ioudaious prosagoreuomen.

By Judah he now means not the tribe, but, since in later times the whole Jewish nation was called by a kind of name from the royal tribe of Judah, so that they are called Jews to this day, he very wonderfully and prophetically named the whole nation of the Jews, just as we too call them Jews.

Notes and citation

Summary: “Judah” here means the whole Jewish nation.

Cite (SBL): Eusebius, Dem. ev. 3.2.35 (Dindorf 3:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-35). (abbreviation not yet checked)

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3.2.36Dindorf 3:148

εἶτά φησι μὴ πρότερον ἐκλείψειν ἐκ τοῦ ἔθνους αὐτῶν ἄρχοντας καὶ ἡγουμένους ἢ παρεῖναι τὸν προφητευόμενον· τούτου δὲ ἐπιστάντος καταλυθήσεσθαι μὲν αὐτίκα τὴν Ἰουδαίων ἀρχὴν, αὐτὸν δὲ οὐκ ἔτι Ἰουδαίων, ἐθνῶν δὲ ἔσεσθαι προσδοκίαν. καὶ τοῦτο δὲ ἐπὶ μὲν τῶν προφητῶν οὐκ ἂν δύναιο ἐφαρμόζειν, ἐπὶ δὲ μόνον τὸν σωτῆρα καὶ κύριον ἡμῶν.

eita phēsi mē proteron ekleipsein ek tou ethnous autōn archontas kai hēgoumenous ē pareinai ton prophēteuomenon; toutou de epistantos katalythēsesthai men autika tēn Ioudaiōn archēn, auton de ouk eti Ioudaiōn, ethnōn de esesthai prosdokian. kai touto de epi men tōn prophētōn ouk an dynaio epharmozein, epi de monon ton sōtēra kai kyrion hēmōn.

Then he says that rulers and leaders would not fail from their nation before the one prophesied was present; but when he arrived, the rule of the Jews would at once be dissolved, and he himself would be the expectation no longer of the Jews but of the nations. And this you could not apply to the prophets, but to our Savior and Lord alone.

Notes and citation

Summary: At Christ’s coming Jewish rule ended and he became the hope of the nations.

Cite (SBL): Eusebius, Dem. ev. 3.2.36 (Dindorf 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-36). (abbreviation not yet checked)

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3.2.37Dindorf 3:148

ἅμα τε γὰρ αὐτὸς εἰς ἀνθρώπους παρῆν καὶ τὸ Ἰουδαίων καθῄρητο βασίλειον· ἐκλελοίπει δὲ παραχρῆμα ὁ ἐκ προγόνων διαδοχῆς ἄρχων αὐτῶν καὶ ὁ κατὰ νόμους τοὺς οἰκείους ἡγούμενος, Αὐγούστου τότε πρώτου Ῥωμαίων μοναρχήσαντος, Ἡρώδου τε ἐξ ἀλλοφύλων ἐθνῶν βασιλέως αὐτῶν καταστάντος.

hama te gar autos eis anthrōpous parēn kai to Ioudaiōn kathę̄rēto basileion; ekleloipei de parachrēma ho ek progonōn diadochēs archōn autōn kai ho kata nomous tous oikeious hēgoumenos, Augoustou tote prōtou Rhōmaiōn monarchēsantos, Hērōdou te ex allophylōn ethnōn basileōs autōn katastantos.

For at the same time he came among men and the kingdom of the Jews was destroyed; at once the ruler from their ancestral succession and the leader according to their own laws failed, when Augustus first ruled the Romans as sole ruler and Herod, from a foreign nation, was established as their king.

Notes and citation

Summary: At Christ’s coming, under Augustus and Herod, native Jewish rule ended.

Eusebius follows the tradition that Herod was of Idumean (foreign) origin.

Cite (SBL): Eusebius, Dem. ev. 3.2.37 (Dindorf 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-37). (abbreviation not yet checked)

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3.2.38Dindorf 3:148

καὶ οἷ μὲν ἐκλελοίπεσαν, ὁ δὲ προσδοκία τῶν καθʼ ὅλης τῆς οἰκουμένης ἐθνῶν κατὰ τὴν θείαν πρόρρησιν ἀναπέφανται, ὡς καὶ εἰσέτι νῦν πάντας τοὺς ἐξ ἁπάντων τῶν ἐθνῶν εἰς αὐτὸν πεπιστευκότας τῆς κατὰ θεὸν αὐτῶν προσδοκίας τὴν ἐλπίδα ἐπʼ αὐτῷ τίθεσθαι.

kai hoi men ekleloipesan, ho de prosdokia tōn kathʼ holēs tēs oikoumenēs ethnōn kata tēn theian prorrēsin anapephantai, hōs kai eiseti nyn pantas tous ex hapantōn tōn ethnōn eis auton pepisteukotas tēs kata theon autōn prosdokias tēn elpida epʼ autǭ tithesthai.

And they failed, while he has appeared as the expectation of the nations throughout the whole world, according to the divine prediction, so that still now all from all the nations who have believed in him place in him the hope of their godly expectation.

Notes and citation

Summary: Christ is now the hope of believers from all nations.

Cite (SBL): Eusebius, Dem. ev. 3.2.38 (Dindorf 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-38). (abbreviation not yet checked)

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3.2.39Dindorf 3:148

Καὶ Μώσης μὲν τοσαῦτα, καὶ τὰ τούτων ἕτερα πλείω περὶ τοῦ Χριστοῦ πρὸς πάντας ἡμᾶς εὐαγγελίζεται· ἀδελφὰ δὲ αὐτῷ καὶ Ἡσαΐας ἀφωρισμένως περί τινος ἑνὸς ἐκ σπέρματος καὶ διαδοχῆς Δαβὶδ τοῦ βασιλέως ἀναστησόμενον ταῦτα προλέγει ‟ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, ἐκ τῆς ῥίζης αὐτοῦ ἀναβήσεται, καὶ ἀναπαύσεται ἐπʼ αὐτὸν πνεῦμα τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως· ” καὶ τὰ λοιπά.

Kai Mōsēs men tosauta, kai ta toutōn hetera pleiō peri tou Christou pros pantas hēmas euangelizetai; adelpha de autǭ kai Hēsaïas aphōrismenōs peri tinos henos ek spermatos kai diadochēs Dabid tou basileōs anastēsomenon tauta prolegei ‟exeleusetai rhabdos ek tēs rhizēs Iessai, ek tēs rhizēs autou anabēsetai, kai anapausetai epʼ auton pneuma tou theou, pneuma sophias kai syneseōs; ” kai ta loipa.

So much, then, and more besides, Moses proclaims as good news to us all about Christ. And in kinship with him Isaiah too foretells this, definitely, about one who would arise from the seed and succession of King David: “A rod shall come forth from the root of Jesse, [a flower] shall come up from his root, and the Spirit of God shall rest upon him, the spirit of wisdom and understanding,” and the rest.

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

Notes and citation

Summary: Isaiah, like Moses, foretells the shoot from Jesse’s root on whom the Spirit rests.

Isa 11:1–2, LXX wording. “A flower” has dropped out of the digital text.

Notes on the original text

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.39 (Dindorf 3:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-39). (abbreviation not yet checked)

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3.2.40Dindorf 3:148–149

εἶθʼ ὑποβὰς ἑξῆς προφητικῷ τρόπῳ τὴν τῶν ἀλλοφύλων ἐθνῶν βαρβάρων τε καὶ Ἑλλήνων τῶν τε ἀγριωτάτων καὶ θηριωδεστάτων ἀνθρώπων τὴν ἐπὶ τὸ πρᾶον καὶ ἥμερον διὰ τῆς Χριστοῦ διδασκαλίας γενησομένην μεταβολὴν θεσπίζει. λέγει δʼ οὖν καὶ συναναπαύσεται λύκος μετὰ ἀρνὸς, καὶ πάρδαλις συναναπαύσεται ἐρίφῳ, καὶ μοσχάριον καὶ ταῦρος καὶ λέων ἅμα

eithʼ hypobas hexēs prophētikǭ tropǭ tēn tōn allophylōn ethnōn barbarōn te kai Hellēnōn tōn te agriōtatōn kai thēriōdestatōn anthrōpōn tēn epi to praon kai hēmeron dia tēs Christou didaskalias genēsomenēn metabolēn thespizei. legei dʼ oun kai synanapausetai lykos meta arnos, kai pardalis synanapausetai eriphǭ, kai moscharion kai tauros kai leōn hama

Then, going on, he prophesies in the prophetic manner the change that would come about through Christ’s teaching to gentleness and mildness in the foreign nations, barbarians and Greeks, and the most savage and brutish men. He says, then: “And the wolf shall lie down with the lamb, and the leopard shall lie down with the kid, and the calf and the bull and the lion together,”

Isa 11:6 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s peaceable animals signify savage nations tamed by Christ’s teaching.

Isa 11:6, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 3.2.40 (Dindorf 3:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-40). (abbreviation not yet checked)

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3.2.41Dindorf 3:149

καὶ τὰ τούτοις παραπλήσια, ἃ καὶ παρὰ πόδας διασαφῶν ἑρμηνεύει φήσας καὶ ἔσται ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν.”

kai ta toutois paraplēsia, ha kai para podas diasaphōn hermēneuei phēsas kai estai ho anistamenos archein ethnōn, epʼ autǭ ethnē elpiousin.”

and the like; which he interprets just after, making them clear, saying: “And there shall be he who rises to rule the nations; in him the nations shall hope.”

Isa 11:10 (quotation, high confidence)

Notes and citation

Summary: Isaiah explains that the one from Jesse will rule the nations.

Isa 11:10.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.41 (Dindorf 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-41). (abbreviation not yet checked)

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3.2.42Dindorf 3:149

Σαφῶς γὰρ τὰ ἄλογα θρέμματα καὶ τοὺς προκαταλελειμμένους θῆρας οὐδὲ ἄλλους εἶναι τῶν ἐθνῶν, τοῦ θηριώδους ἕνεκα τρόπου, ὧν ἐθνῶν ἄρξειν φησὶν τὸν ἀνιστάμενον ἐκ σπέρματος Ἰεσσαὶ, ἀφʼ οὗ δὴ ὁ σωτὴρ καὶ κύριος ἡμῶν γενεαλογεῖται, ἐφʼ ὃν τὰ εἰς αὐτὸν πιστεύοντα ἔθνη εἰσέτι νῦν ἐλπίζει, συμφώνως τῇ προρρήσει καὶ έσται ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσι.”

Saphōs gar ta aloga thremmata kai tous prokataleleimmenous thēras oude allous einai tōn ethnōn, tou thēriōdous heneka tropou, hōn ethnōn arxein phēsin ton anistamenon ek spermatos Iessai, aphʼ hou dē ho sōtēr kai kyrios hēmōn genealogeitai, ephʼ hon ta eis auton pisteuonta ethnē eiseti nyn elpizei, symphōnōs tę̄ prorrēsei kai estai ho anistamenos archein ethnōn, epʼ autǭ ethnē elpiousi.”

For he clearly shows that the irrational cattle and the wild beasts mentioned before are none other than the nations, because of their brutish ways; over which nations he says the one rising from the seed of Jesse will rule, from whom our Savior and Lord is descended, in whom the nations that believe in him still now hope, in agreement with the prediction: “And there shall be he who rises to rule the nations; in him the nations shall hope.”

Isa 11:10 (quotation, high confidence)

Notes and citation

Summary: The beasts are the nations, ruled by Christ from Jesse’s line.

Isa 11:10.

Cite (SBL): Eusebius, Dem. ev. 3.2.42 (Dindorf 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-42). (abbreviation not yet checked)

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3.2.43Dindorf 3:149

τοῦτο δὴ παράθες τοῖς παρὰ Μωσεῖ φερομένοις διαστέλλων, καὶ τὸ μὲν ‟ἔσται ὁ ἀνιστάμενος ἄρχειν ἐθνῶν ” ἐφάρμοσον τῷ ‟ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ, καὶ κυριεύσει ἐθνῶν πολλῶν·” καὶ τὸ ‟ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσι” τῷ ‟καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν.”

touto dē parathes tois para Mōsei pheromenois diastellōn, kai to men ‟estai ho anistamenos archein ethnōn ” epharmoson tǭ ‟exeleusetai anthrōpos ek tou spermatos autou, kai kyrieusei ethnōn pollōn;” kai to ‟epʼ autǭ ethnē elpiousi” tǭ ‟kai autos estai prosdokia ethnōn.”

Set this beside the passages in Moses, distinguishing them: fit “there shall be he who rises to rule the nations” to “A man shall come forth from his seed, and he shall rule over many nations”; and “in him the nations shall hope” to “and he shall be the expectation of the nations.”

Isa 11:10 (quotation, high confidence) · Num 24:7 (quotation, high confidence) · Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s words correspond to Moses’ prophecies.

Isa 11:10; Num 24:7 LXX; Gen 49:10.

Cite (SBL): Eusebius, Dem. ev. 3.2.43 (Dindorf 3:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-43). (abbreviation not yet checked)

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3.2.44Dindorf 3:149–150

τί γὰρ διαφέρει φάσκειν ‟ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν” ἢ ‟αὐτὸς ἔσται προσδοκία ἐθνῶν;” πάλιν δʼ ὁ αὐτὸς Ἡσαΐας περὶ τοῦ Χριστοῦ ταῦτα προφητεύει ‟ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου, εἰς ὃν εὐδόκησεν ἡ ψυχή μου, κρίσιν τοῖς ἔθνεσιν ἐξοίσει.” καὶ ἐπιφέρει ἕως ἂν θῇ ἐπὶ γῆς κρίσιν, καὶ ἐν τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.”

ti gar diapherei phaskein ‟epʼ autǭ ethnē elpiousin” ē ‟autos estai prosdokia ethnōn?” palin dʼ ho autos Hēsaïas peri tou Christou tauta prophēteuei ‟idou ho pais mou hon hę̄retisa, ho agapētos mou, eis hon eudokēsen hē psychē mou, krisin tois ethnesin exoisei.” kai epipherei heōs an thę̄ epi gēs krisin, kai en tǭ onomati autou ethnē elpiousin.”

For what difference is there between saying “in him the nations shall hope” and “he shall be the expectation of the nations”? Again, the same Isaiah prophesies this about Christ: “Behold my servant whom I have chosen, my beloved, in whom my soul is well pleased; he will bring forth judgment to the nations.” And he adds: “until he establishes judgment on the earth; and in his name the nations shall hope.”

Isa 42:1 (quotation, high confidence) · Isa 42:4 (quotation, high confidence) · Matt 12:18–21 (quotation, medium confidence)

Notes and citation

Summary: Isaiah again foretells the servant in whose name the nations hope.

Isa 42:1, 4, in a form close to Matt 12:18, 21.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.44 (Dindorf 3:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-44). (abbreviation not yet checked)

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3.2.45Dindorf 3:150

Ἤδη δεύτερον ἐν τούτοις ὁ προφήτης τὸ ἐπὶ τῷ Χριστῷ τὰ ἔθνη ἐλπίσειν τίθεται, ἀνώτερον εἰπὼν ‟ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν, ἐνταῦθα δὲ ‟καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.” λέλεκται δὲ καὶ τό Δαβὶδ ὡς ἄρα ἐκ τοῦ καρποῦ τῆς κοιλίας αὐτοῦ ἀναστήσεταί τις, περὶ οὗ ἐξῆς φησιν ὁ θεὸς ‟αὐτὸς ἐπικαλέσεταί με, πατήρ μου εἷ σύ· κἀγὼ πρωτότοκον θήσομαι αὐτόν.”

Ēdē deuteron en toutois ho prophētēs to epi tǭ Christǭ ta ethnē elpisein tithetai, anōteron eipōn ‟epʼ autǭ ethnē elpiousin, entautha de ‟kai tǭ onomati autou ethnē elpiousin.” lelektai de kai to Dabid hōs ara ek tou karpou tēs koilias autou anastēsetai tis, peri hou exēs phēsin ho theos ‟autos epikalesetai me, patēr mou hei sy; kagō prōtotokon thēsomai auton.”

Here the prophet states a second time that the nations will hope in Christ, having said above, “in him the nations shall hope,” and here, “and in his name the nations shall hope.” It was also said to David that someone would rise from the fruit of his body, about whom God says next: “He shall call upon me, You are my Father; and I will make him firstborn.”

Ps 132:11 (131:11 LXX) (allusion, high confidence) · Ps 89:26–27 (88:27-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The nations’ hope is repeated; God promised David a descendant who would call him Father.

Ps 132:11 (131:11 LXX); Ps 89:26–27 (88:27–28 LXX).

Notes on the original text

Digital text corrected (syllable repeated in the digital text): ἀνώτερον εἰπὼν πὼν → ἀνώτερον εἰπὼν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.45 (Dindorf 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-45). (abbreviation not yet checked)

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3.2.46Dindorf 3:150

καὶ περὶ τούτου δὲ πάλιν εἴρηται ‟καὶ κατακυριεύσει ἀπὸ θαλάσσης ἴως καὶ ἀπὸ ποταμῶν ἕως περάτων τῆς οἰκουμένης.” καὶ αὖθις ‟πάντα τὰ ἔθνη δουλεύσουσιν αὐτῶ, καὶ ἐνευλογηθήσονται ἐν σὸὶ πᾶσαι αἱ φυλαὶ τῆς γῆς.” καὶ τόπος δέ τις πάλιν ἀφωρισμένος τῆς τοῦ προφητευμένου γενέσεως θεσπίζεται ὑπὸ Μιχαίου λέγοντος ‟καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθὰ όλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα. ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραὴλ. καὶ αἶ ἔξοδοι αὐτοῦ ἀπʼ ἀρχῆς ἐξ ἡμερῶν αἰῶνος.”

kai peri toutou de palin eirētai ‟kai katakyrieusei apo thalassēs iōs kai apo potamōn heōs peratōn tēs oikoumenēs.” kai authis ‟panta ta ethnē douleusousin autō, kai eneulogēthēsontai en soi pasai hai phylai tēs gēs.” kai topos de tis palin aphōrismenos tēs tou prophēteumenou geneseōs thespizetai hypo Michaiou legontos ‟kai sy Bēthleem oikos tou Ephratha oligostos ei tou einai en chiliasin Iouda. ek sou moi exeleusetai hēgoumenos, hostis poimanei ton laon mou ton Israēl. kai ai exodoi autou apʼ archēs ex hēmerōn aiōnos.”

And about him again it is said: “And he shall rule from sea [to sea], and from the rivers to the ends of the world.” And again: “All the nations shall serve him, and in you all the tribes of the earth shall be blessed.” And a definite place of the birth of the one prophesied is foretold by Micah, who says: “And you, Bethlehem, house of Ephrathah, are too few to be among the thousands of Judah; from you shall come forth for me a leader, who will shepherd my people Israel; and his goings forth are from the beginning, from the days of eternity.”

Ps 72:8 (71:8 LXX) (quotation, high confidence) · Ps 72:11 (71:11 LXX) (quotation, high confidence) · Ps 72:17 (71:17 LXX) (quotation, high confidence) · Mic 5:2 (5:1 LXX) (quotation, high confidence) · Matt 2:6 (echo, medium confidence)

Notes and citation

Summary: The psalm foretells his universal reign, and Micah his birthplace, Bethlehem.

Ps 72:8, 11, 17 (71 LXX); Mic 5:2 (5:1 LXX), with “who will shepherd my people Israel” from Matt 2:6.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.46 (Dindorf 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-46). (abbreviation not yet checked)

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3.2.47Dindorf 3:150

ὡμολόγηται δὲ παρὰ τοῖς πᾶσιν ὅτι ἐν Βηθλεὲμ ἐγεννήθη Ἰησοῦς ὁ Χριστὸς, ὡς καὶ σπήλαιον δείκνυσθαι πρὸς τῶν ἐπιχωρίων αὐτόθι τοῖς ἐπὶ θέαν ἀπὸ τῆς ἀλλοδαπῆς ἀφικνουμένοις.

hōmologētai de para tois pasin hoti en Bēthleem egennēthē Iēsous ho Christos, hōs kai spēlaion deiknysthai pros tōn epichōriōn autothi tois epi thean apo tēs allodapēs aphiknoumenois.

It is agreed by all that Jesus the Christ was born in Bethlehem, so that a cave is even shown there by the local people to those who come from abroad to see it.

Notes and citation

Summary: Jesus’ birth in Bethlehem is attested by the cave shown to visitors.

The cave of the Nativity in Bethlehem; later Constantine built a church over it.

Cite (SBL): Eusebius, Dem. ev. 3.2.47 (Dindorf 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-47). (abbreviation not yet checked)

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3.2.48Dindorf 3:150

καὶ ὁ μὲν τόπος οὗτος, ἔνθα γεγεννῆσθαι ἔμελλεν, προείρητο· τῆς δὲ γενέσεως αὐτοῦ τὸ θαῦμα ποτὲ μὲν διʼ αἰνιγμάτων, ποτὲ δὲ καὶ λευκότερον ὁ Ἠσαίας παρίστησι· διʼ αἰνιγμάτων μὲν, ὅταν λέγῃ ‟κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν, καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; ἀνηγγείλαμεν ἐναντίον αὐτοῦ ὡς παιδίον, ὡς ῥίζα ἐν γῇ διψώσῃ.”

kai ho men topos houtos, entha gegennēsthai emellen, proeirēto; tēs de geneseōs autou to thauma pote men diʼ ainigmatōn, pote de kai leukoteron ho Ēsaias paristēsi; diʼ ainigmatōn men, hotan legę̄ ‟kyrie, tis episteuse tę̄ akoę̄ hēmōn, kai ho brachiōn kyriou tini apekalyphthē? anēngeilamen enantion autou hōs paidion, hōs rhiza en gę̄ dipsōsę̄.”

This place, where he was to be born, had been foretold; and the wonder of his birth Isaiah presents sometimes through riddles, sometimes more plainly. Through riddles, when he says: “Lord, who has believed our report, and to whom has the arm of the Lord been revealed? We announced before him as a child, as a root in a thirsty land.”

Isa 53:1–2 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells the wonder of Christ’s birth, first in riddles.

Isa 53:1–2, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.48 (Dindorf 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-48). (abbreviation not yet checked)

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3.2.49Dindorf 3:150–151

ἀνθʼ οὗ ὁ μὲν Ἀκύλας ἡρμήνευσεν οὕτως ‟καὶ ἀναρρηθήσεται ὡς τιθιζόμενον εἰς πρόσωπον αὐτοῦ, καὶ ὡς ῥίζα ἀπὸ γῆς ἀβάτου.” ὁ δὲ Θεοδοτίων ‟καὶ ἀναβήσεται.” θηλάζον ἐνώπιον αὐτοῦ, καὶ ὡς ῥίζα ἐν γῇ διψώσῃ.

anthʼ hou ho men Akylas hērmēneusen houtōs ‟kai anarrēthēsetai hōs tithizomenon eis prosōpon autou, kai hōs rhiza apo gēs abatou.” ho de Theodotiōn ‟kai anabēsetai.” thēlazon enōpion autou, kai hōs rhiza en gę̄ dipsōsę̄.

For this Aquila translated as follows: “And he shall be proclaimed like a suckling before him, and like a root from untrodden ground”; and Theodotion: “And he shall go up like a nursing child before him, and like a root in a thirsty land.”

Isa 53:2 (quotation, high confidence)

Notes and citation

Summary: Aquila and Theodotion’s renderings of Isaiah 53:2 are cited.

Isa 53:2, with the renderings of Aquila and Theodotion.

Cite (SBL): Eusebius, Dem. ev. 3.2.49 (Dindorf 3:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-49). (abbreviation not yet checked)

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3.2.50Dindorf 3:151

Διὰ γὰρ τούτων μνημονεύσας ὁ προφήτης τοῦ βραχίονος τοῦ κυρίου, ὃς ἦν ὁ τοῦ θεοῦ λόγος, ἐνώπιον αὐτοῦ, φησὶν, ἀνηγγείλαμεν ὡς παιδίον θηλάζον καὶ τιθιζόμένον, καὶ ὡς ῥίζαν ἀπὸ γῆς ἀβάτου. τὸ μὲν οὖν παιδίον τὸ τιθιζόμενον καὶ θηλάζον ἄντικρυς τὴν γένεσιν τοῦ Χριστοῦ δηλοῖ, ἡ δὲ γῆ ἡ ἄβατος καὶ διψῶσα τὴν ἀποκυήσασαν αὐτὸν παρθένον, ᾗ οὐδεὶς ἀνὴρ ἐπιβέβηκεν, ἀφʼ ἧς καίπερ ἀβάτου τυγχανούσης προῆλθεν ἡ εὐλογημένη ῥίζα, καὶ τὸ τιθιζόμενον καὶ θηλάζον παιδίον.

Dia gar toutōn mnēmoneusas ho prophētēs tou brachionos tou kyriou, hos ēn ho tou theou logos, enōpion autou, phēsin, anēngeilamen hōs paidion thēlazon kai tithizomenon, kai hōs rhizan apo gēs abatou. to men oun paidion to tithizomenon kai thēlazon antikrys tēn genesin tou Christou dēloi, hē de gē hē abatos kai dipsōsa tēn apokyēsasan auton parthenon, hę̄ oudeis anēr epibebēken, aphʼ hēs kaiper abatou tynchanousēs proēlthen hē eulogēmenē rhiza, kai to tithizomenon kai thēlazon paidion.

For by these words the prophet, having mentioned the arm of the Lord, which was the Word of God, says, “Before him we announced him as a nursing and suckling child, and as a root from untrodden ground.” The suckling and nursing child plainly indicates the birth of Christ, and the untrodden and thirsty ground the virgin who bore him, whom no man had approached; from whom, though untrodden, came forth the blessed root, the suckling and nursing child.

Isa 53:1–2 (allusion, high confidence)

Notes and citation

Summary: The nursing child is Christ’s birth; the untrodden ground is the virgin who bore him.

Isa 53:1–2, combining the LXX with Aquila and Theodotion (cf. 3.2.49). “The arm of the Lord” is identified with the Word of God.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.50 (Dindorf 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-50). (abbreviation not yet checked)

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3.2.51Dindorf 3:151

ἀλλὰ ταῦτα μὲν ἐπεσκιασμένως ᾐνίξατο· γυμνότερον δὲ ὁ αὐτὸς ἑρμηνεύει προφήτης τὴν διάνοιαν ἐπὰν λέγῃ ‟ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ μεθʼ ἡμῶν ὁ θεός.” τοῦτο γὰρ ἑρμηνεύει τὸ Ἐμμανουήλ.

alla tauta men epeskiasmenōs ę̄nixato; gymnoteron de ho autos hermēneuei prophētēs tēn dianoian epan legę̄ ‟idou hē parthenos en gastri lēpsetai, kai texetai huion, kai kalesousi to onoma autou methʼ hēmōn ho theos.” touto gar hermēneuei to Emmanouēl.

These things he hinted at in shadowed form; but the same prophet interprets the meaning more plainly when he says: “Behold, the virgin shall conceive in the womb and bear a son, and they shall call his name God with us.” For this is what Emmanuel means.

Isa 7:14 (quotation, high confidence) · Matt 1:23 (quotation, medium confidence)

Notes and citation

Summary: Isaiah states the virgin birth plainly in the Emmanuel prophecy.

Isa 7:14, in the form of Matt 1:23.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.51 (Dindorf 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-51). (abbreviation not yet checked)

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3.2.52Dindorf 3:151

Τοιαῦτα περὶ τῆς εἰς ἀνθρώπους γενέσεως τοῦ Χριστοῦ πάλαι πρότερον παρʼ Ἑβραίοις ἐμελετᾶτο. μή τι οὖν ἐπίδοξόν τινα δυνάστην, ἢ τύραννον, ἤ τινα ἄλλως τῶν τὰ μεγάλα κατὰ τὸν βίον δυναμένων, τὸν προφητευόμενον ὑπογράφουσιν; οὐκ ἔστιν εἰπεῖν, ὅτι μηδὲ ἐφάνη τοιοῦτος.

Toiauta peri tēs eis anthrōpous geneseōs tou Christou palai proteron parʼ Hebraiois emeletato. mē ti oun epidoxon tina dynastēn, ē tyrannon, ē tina allōs tōn ta megala kata ton bion dynamenōn, ton prophēteuomenon hypographousin? ouk estin eipein, hoti mēde ephanē toioutos.

Such things were studied long ago among the Hebrews about Christ’s birth among men. Do they then describe the one prophesied as some glorious potentate, or tyrant, or anyone else among those of great power in life? That cannot be said, since he did not appear as such.

Notes and citation

Summary: The prophets did not describe the Messiah as a powerful ruler.

Cite (SBL): Eusebius, Dem. ev. 3.2.52 (Dindorf 3:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-52). (abbreviation not yet checked)

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3.2.53Dindorf 3:151–152

ἀλλʼ οἷος ἐφάνη τῷ βίῳ, τοιοῦτον αὐτὸν καὶ ἐθέσπισαν ἔσεσθαι, τῆς ἀληθείας κατʼ οὐδὲν ἀπολελειμμένοι. εἰπὼν δʼ οὖν ὁ Ἡσαΐας ‟ἀνηγγειλαμεν ἐνώπιον αὐτοῦ, παιδίον, ὡς ῥίζα ἐν γῇ διψώσῃ, ἐξῆς συνάπτει λέγων ‟οὐκ ἔστιν εἶδος αὐτῷ οὐδὲ δόξα, καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος. καὶ ἦν τὸ εἶδος αὐτοῦ ἄτιμον καὶ ἐκλεῖπον παρὰ τοὺς τῶν ἀνθρώπων. ἄνθρωπος ἐν πληγῇ ὢν καὶ εἰδὼς φέρειν μαλακίαν ἠτιμάσθη, καὶ οὐκ ἐλογίσθη.”

allʼ hoios ephanē tǭ biǭ, toiouton auton kai ethespisan esesthai, tēs alētheias katʼ ouden apoleleimmenoi. eipōn dʼ oun ho Hēsaïas ‟anēngeilamen enōpion autou, paidion, hōs rhiza en gę̄ dipsōsę̄, exēs synaptei legōn ‟ouk estin eidos autǭ oude doxa, kai eidomen auton, kai ouk eichen eidos oude kallos. kai ēn to eidos autou atimon kai ekleipon para tous tōn anthrōpōn. anthrōpos en plēgę̄ ōn kai eidōs pherein malakian ētimasthē, kai ouk elogisthē.”

But such as he appeared in life, such they also prophesied he would be, falling short of the truth in nothing. Having said, then, “We announced before him as a child, as a root in a thirsty land,” Isaiah next joins, saying: “He has no form or glory, and we saw him, and he had no form or beauty. And his form was dishonored and failing beyond the sons of men. A man being in affliction and knowing how to bear sickness, he was dishonored and not esteemed.”

Isa 53:2–3 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretold the Messiah’s humble, suffering appearance.

Isa 53:2–3, LXX wording.

Notes on the original text

Digital text corrected (stray margin letter in the digital text): τὸ c εἶδος → τὸ εἶδος.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.53 (Dindorf 3:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-53). (abbreviation not yet checked)

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3.2.54Dindorf 3:152

‟Τί οὖν λείπεται ἐπὶ τούτοις; εἰ γὰρ προεῖπον αὐτοῦ φυλὴν καὶ γένος, καὶ τρόπον γενέσεως, καὶ τῆς παρθένου τὸ θαῦμα, καὶ βίου τρόπον, ἀκόλουθον ἦν ἑξῆς μηδὲ τὴν τελευτὴν ἀποσιωπῆσαι αὐτοῦ. τί οὖν καὶ περὶ ταύτης Ἠσαίας θεσπίζει;

‟Ti oun leipetai epi toutois? ei gar proeipon autou phylēn kai genos, kai tropon geneseōs, kai tēs parthenou to thauma, kai biou tropon, akolouthon ēn hexēs mēde tēn teleutēn aposiōpēsai autou. ti oun kai peri tautēs Ēsaias thespizei?

What remains, then, after this? If they foretold his tribe and family, the manner of his birth, the wonder of the virgin, and the manner of his life, it followed next that they should not pass over his death in silence either. What, then, does Isaiah prophesy about this?

Notes and citation

Summary: The prophets also foretold Christ’s death.

Cite (SBL): Eusebius, Dem. ev. 3.2.54 (Dindorf 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-54). (abbreviation not yet checked)

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3.2.55Dindorf 3:152

‟ἄνθρωπος φησὶν) ἐν πληγῇ ὢν καὶ εἰδὼς φέρειν μαλακίαν ἠτιμάσθη καὶ οὐκ ἐλογίσθη. οὕτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται. καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει· αὐτὸς δὲ ἐτραυματίσθη τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν· παιδεία εἰρήνης ἡμῶν ἐπʼ αὐτὸν, τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν.

‟anthrōpos phēsin) en plēgę̄ ōn kai eidōs pherein malakian ētimasthē kai ouk elogisthē. houtos tas hamartias hēmōn pherei kai peri hēmōn odynatai. kai hēmeis elogisametha auton einai en ponǭ kai en plēgę̄ kai en kakōsei; autos de etraumatisthē tas hamartias hēmōn, kai memalakistai dia tas anomias hēmōn; paideia eirēnēs hēmōn epʼ auton, tǭ mōlōpi autou hēmeis iathēmen.

“A man,” he says, “being in affliction and knowing how to bear sickness, was dishonored and not esteemed. This one bears our sins and is pained for us; and we reckoned him to be in toil and in affliction and in suffering. But he was wounded for our sins and bruised because of our iniquities; the chastisement of our peace was upon him; by his bruise we were healed.

Isa 53:3–5 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells the servant bearing our sins and healing us by his wounds.

Isa 53:3–5, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.55 (Dindorf 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-55). (abbreviation not yet checked)

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3.2.56Dindorf 3:152

πάντες ὡς πρόβατα ἐπλανήθημεν, καὶ κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν, καὶ αὐτὸς διὰ τὸ κεκακῶσθαι οὐκ ἀνοίγει τὸ στόμα αὐτοῦ· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἔναντι τοῦ κείροντος ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα· τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ·” καὶ τὰ λοιπά.

pantes hōs probata eplanēthēmen, kai kyrios paredōken auton tais hamartiais hēmōn, kai autos dia to kekakōsthai ouk anoigei to stoma autou; hōs probaton epi sphagēn ēchthē, kai hōs amnos enanti tou keirontos aphōnos, houtōs ouk anoigei to stoma; tēn genean autou tis diēgēsetai? hoti airetai apo tēs gēs hē zōē autou;” kai ta loipa.

All we like sheep have gone astray, and the Lord gave him up for our sins; and he, because he was afflicted, does not open his mouth. He was led like a sheep to the slaughter, and like a lamb before its shearer, silent, so he does not open his mouth. Who will declare his generation? For his life is taken from the earth,” and the rest.

Isa 53:6–8 (quotation, high confidence)

Notes and citation

Summary: The servant goes silently to slaughter like a lamb.

Isa 53:6–8, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.56 (Dindorf 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-56). (abbreviation not yet checked)

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3.2.57Dindorf 3:152

σημαίνει δὲ διὰ τούτων ὡς ἄρα ὁ Χριστὸς ἐκτὸς πάσης ὑπάρχων πλημμελείας τὰς ὑπὲρ ἀνθρώπων ἁμαρτίας εἰς ἑαυτὸν ἀναδέξεται. διὸ καὶ πείσεται τὰ τῶν ἡμαρτηκότων καὶ ὑπὲρ ἡμῶν ὀδυνηθήσεται, ἀλλʼ οὐχ ὑπὲρ ἑαυτοῦ.

sēmainei de dia toutōn hōs ara ho Christos ektos pasēs hyparchōn plēmmeleias tas hyper anthrōpōn hamartias eis heauton anadexetai. dio kai peisetai ta tōn hēmartēkotōn kai hyper hēmōn odynēthēsetai, allʼ ouch hyper heautou.

By this he signifies that Christ, being free of all offense, would take upon himself the sins of men. Therefore he will suffer the lot of sinners and be pained for us, not for himself.

Notes and citation

Summary: The sinless Christ took on the sins of men and suffered for them.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.57 (Dindorf 3:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-57). (abbreviation not yet checked)

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3.2.58Dindorf 3:152–153

εἰ δὲ καὶ τραυματισθήσεται λόγοις βλασφήμοις βαλλόμενος, καὶ τοῦτʼ ἔργον ἔσται τῶν ἡμετέρων ἁμαρτιῶν· ἐπεὶ καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν, ὅπως ἡμεῖς, ἀνειληφότος αὐτοῦ τὰ ἡμέτερα ἀμπλακήματα καὶ τὰ τῆς ἡμετέρας κακίας τραύματα, τῷ μώλωπι αὐτοῦ ἰαθῶμεν. καὶ τὰ μὲν αἴτια ὧν παρʼ ἀνθρώποις πεισεται ὁ ἀναμάρτητος ταῦτα ἦν· Ἰουδαίων δὲ τῶν τὸν θάνατον αὐτῶ συσκευασαμένων οὐδὲν ὑπιδόμενος ὁ θαυμάσιος προφήτης διαρρήδην ἀπελέγχει, καὶ τοῦτο ἄντικρυς σχετλιάζων καὶ λέγων ‟ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον.”

ei de kai traumatisthēsetai logois blasphēmois ballomenos, kai toutʼ ergon estai tōn hēmeterōn hamartiōn; epei kai memalakistai dia tas hamartias hēmōn, hopōs hēmeis, aneilēphotos autou ta hēmetera amplakēmata kai ta tēs hēmeteras kakias traumata, tǭ mōlōpi autou iathōmen. kai ta men aitia hōn parʼ anthrōpois peisetai ho anamartētos tauta ēn; Ioudaiōn de tōn ton thanaton autō syskeuasamenōn ouden hypidomenos ho thaumasios prophētēs diarrēdēn apelenchei, kai touto antikrys schetliazōn kai legōn ‟apo tōn anomiōn tou laou mou ēchthē eis thanaton.”

And if he is wounded, struck with blasphemous words, this too will be the work of our sins; since he was bruised because of our sins, so that we, when he had taken on our faults and the wounds of our wickedness, might be healed by his bruise. These were the causes of what the sinless one would suffer among men. But the Jews who contrived his death the wonderful prophet, suspecting nothing, openly convicts, plainly lamenting and saying: “Because of the iniquities of my people he was led to death.”

Isa 53:5 (allusion, high confidence) · Isa 53:8 (quotation, high confidence)

Notes and citation

Summary: Christ suffered for our sins; the prophet also blames his death on the people’s iniquities.

Isa 53:5, 8, LXX wording. The phrase οὐδὲν ὑπιδόμενος (“suspecting nothing”) may mean “without reserve”; translated literally. Eusebius’s charge against the Jews is translated as written.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.58 (Dindorf 3:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-58). (abbreviation not yet checked)

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3.2.59Dindorf 3:153

Εἶτʼ ἐπεὶ παραχρῆμα καὶ οὐκ εἰς μακρὰν μετὰ τὴν κατὰ τοῦ Χριστοῦ τόλμαν ὁ παντελὴς αὐτοὺς μετῆλθεν ὄλεθρος πολιορκηθέντας ὑπὸ Ῥωμαίων, οὐδὲ τοῦτο παριδὼν ἐπιλέγει ‟καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ.”

Eitʼ epei parachrēma kai ouk eis makran meta tēn kata tou Christou tolman ho pantelēs autous metēlthen olethros poliorkēthentas hypo Rhōmaiōn, oude touto paridōn epilegei ‟kai dōsō tous ponērous anti tēs taphēs autou kai tous plousious anti tou thanatou autou.”

Then, since immediately and not long after their outrage against Christ utter destruction overtook them when they were besieged by the Romans, not passing over this either he adds: “And I will give the wicked for his burial and the rich for his death.”

Isa 53:9 (quotation, high confidence)

Notes and citation

Summary: The prophet foretells the punishment that followed Christ’s death.

Isa 53:9, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 3.2.59 (Dindorf 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-59). (abbreviation not yet checked)

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3.2.60Dindorf 3:153

Ἤρκει μὲν οὖν ἐπὶ τούτοις ἐπιγράψαι τὴν προφητείαν, εἰ μηδέν τι πλέον ἔσεσθαι μετὰ τὴν τοῦ Χριστοῦ τελευτὴν ἑώρα· ἐπεὶ δὲ ὅσον οὔπω ἔμελλε μετὰ τὴν τελευτὴν ἢ μετὰ τὴν ταφὴν παλινοστεῖν καὶ ἀναβιοῦν, ἔτι περὶ αὐτοῦ καὶ ταῦτα προστίθησιν, ἑξῆς ἐπιλέγων ‟καὶ κύριος βούλεται καθαρίσαι αὐτὸν τῆς πληγῆς· ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον. καὶ βούλεται κύριος ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς.”

Ērkei men oun epi toutois epigrapsai tēn prophēteian, ei mēden ti pleon esesthai meta tēn tou Christou teleutēn heōra; epei de hoson oupō emelle meta tēn teleutēn ē meta tēn taphēn palinostein kai anabioun, eti peri autou kai tauta prostithēsin, hexēs epilegōn ‟kai kyrios bouletai katharisai auton tēs plēgēs; ean dōte peri hamartias, hē psychē hymōn opsetai sperma makrobion. kai bouletai kyrios aphelein apo tou ponou tēs psychēs autou, deixai autǭ phōs.”

It would have been enough to end the prophecy with this, if he had seen nothing more to come after Christ’s death. But since he was very soon to return and come to life again after his death or after his burial, he adds this too about him, saying next: “And the Lord wills to cleanse him from the affliction; if you give an offering for sin, your soul shall see a long-lived seed. And the Lord wills to take away from the toil of his soul, to show him light.”

Isa 53:10–11 (quotation, high confidence)

Notes and citation

Summary: Isaiah goes on to foretell Christ’s restoration after death.

Isa 53:10–11, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.60 (Dindorf 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-60). (abbreviation not yet checked)

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3.2.61Dindorf 3:153

Ἀνώτερον εἰπὼν ‟ἄνθρωπος ἐν πληγῇ καὶ εἰδὼς φέρειν μαλακίαν, νῦν μετὰ τὸν θάνατον αὐτοῦ καὶ τὴν ταφὴν, κύριος, φησὶ, βούλεται καθαρίσαι αὐτὸν τῆς πληγῆς.” καὶ πῶς ἔσται; ‟ἐὰν δῶτε φησὶ) περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον.”

Anōteron eipōn ‟anthrōpos en plēgę̄ kai eidōs pherein malakian, nyn meta ton thanaton autou kai tēn taphēn, kyrios, phēsi, bouletai katharisai auton tēs plēgēs.” kai pōs estai? ‟ean dōte phēsi) peri hamartias, hē psychē hymōn opsetai sperma makrobion.”

Having said above, “a man in affliction and knowing how to bear sickness,” now, after his death and burial, “the Lord,” he says, “wills to cleanse him from the affliction.” And how will it be? “If you give an offering for sin,” he says, “your soul shall see a long-lived seed.”

Isa 53:3 (quotation, high confidence) · Isa 53:10 (quotation, high confidence)

Notes and citation

Summary: After death God cleanses the servant, and those who offer for sin see his seed.

Isa 53:3, 10.

Notes on the original text

Digital text corrected (stray quotation marks in the digital text): εἰπὼν ‟“ ‟ἄνθρωπος → εἰπὼν ‟ἄνθρωπος.

Cite (SBL): Eusebius, Dem. ev. 3.2.61 (Dindorf 3:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-61). (abbreviation not yet checked)

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3.2.62Dindorf 3:153–154

οὐ πᾶσι γὰρ ἐφεῖται τὸ μακρόβιον τοῦ Χριστοῦ σπέρμα συνιδεῖν ἢ μόνοις τοῖς ἐξομο- λογησαμένοις καὶ τὰ δῶρα τὰ ὑπὲρ ἁμαρτιῶν προσάγουσι τῷ θεῷ. μόνων γὰρ τούτων ἡ ψυχὴ ὄψεται σπέρμα μακρόβιον τὸ τοῦ Χριστοῦ, ἤτοι τὴν αἰώνιον ζωὴν αὐτοῦ, τὴν μετὰ τὸν θάνατον, ἢ τὸν καθʼ ὅλης τῆς οἰκουμένης ἐπισπαρέντα αὐτοῦ λόγον μακρόβιον ἐσόμενον καὶ εἰς τὸ ἀεὶ διαρκέσοντα.

ou pasi gar epheitai to makrobion tou Christou sperma synidein ē monois tois exomo- logēsamenois kai ta dōra ta hyper hamartiōn prosagousi tǭ theǭ. monōn gar toutōn hē psychē opsetai sperma makrobion to tou Christou, ētoi tēn aiōnion zōēn autou, tēn meta ton thanaton, ē ton kathʼ holēs tēs oikoumenēs episparenta autou logon makrobion esomenon kai eis to aei diarkesonta.

For not all are permitted to see the long-lived seed of Christ, but only those who confess and bring to God offerings for sins. For only their soul will see Christ’s long-lived seed, that is, his eternal life after death, or his word sown throughout the whole world, which will be long-lived and endure for ever.

Isa 53:10 (allusion, high confidence)

Notes and citation

Summary: Only the penitent see Christ’s “long-lived seed,” his risen life or his enduring word.

Cite (SBL): Eusebius, Dem. ev. 3.2.62 (Dindorf 3:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-62). (abbreviation not yet checked)

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3.2.63Dindorf 3:154

πάλιν ἀνώτερον εἰπὼν καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ, νῦν μετὰ τὴν σφαγὴν καὶ τὸν θάνατον αὐτοῦ, φησὶν ‟καὶ βούλεται κύριος ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ δεῖξαι αὐτῷ φῶς.” ἐπεὶ τοίνυν βεβούλευται κύριος ὁ τῶν ὅλων θεὸς καθαρίσαι αὐτὸν τῆς πληγῆς καὶ δεῖξαι αὐτῷ φῶς, πάντως που βουληθεὶς πράξειεν ἂν ὃ ἐβουλήθη.

palin anōteron eipōn kai hēmeis elogisametha auton einai en ponǭ, nyn meta tēn sphagēn kai ton thanaton autou, phēsin ‟kai bouletai kyrios aphelein apo tou ponou tēs psychēs autou deixai autǭ phōs.” epei toinyn bebouleutai kyrios ho tōn holōn theos katharisai auton tēs plēgēs kai deixai autǭ phōs, pantōs pou boulētheis praxeien an ho eboulēthē.

Again, having said above, “And we reckoned him to be in toil,” now, after his slaughter and death, he says: “And the Lord wills to take away from the toil of his soul, to show him light.” Since, then, the Lord, the God of all, has willed to cleanse him from the affliction and show him light, having willed it he would surely do what he willed.

Isa 53:4 (quotation, high confidence) · Isa 53:10–11 (quotation, high confidence)

Notes and citation

Summary: God willed to relieve the servant and show him light, and so he did.

Isa 53:4, 10–11.

Cite (SBL): Eusebius, Dem. ev. 3.2.63 (Dindorf 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-63). (abbreviation not yet checked)

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3.2.64Dindorf 3:154

οὐδὲν γάρ ἐστιν ὃ μὴ γίνεται ὧν βούλεται· ἐβουλήθη δὲ αὐτὸν καὶ δεῖξαι αὐτῷ φῶς. ἐποίησεν ἄρα ταῦτα, καὶ καθαρίσας αὐτὸν ἔδειξεν αὐτῷ φῶς. καὶ ἐπεὶ ἐβουλήθη, καὶ βουληθεὶς ἀφεῖλε τὸν πόνον τῆς ψυχῆς αὐτοῦ, καὶ ἔδειξεν αὐτῷ φῶς, εἰκότως ὁ προφήτης ἐπισυνάπτει λέγων ‟διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα.”

ouden gar estin ho mē ginetai hōn bouletai; eboulēthē de auton kai deixai autǭ phōs. epoiēsen ara tauta, kai katharisas auton edeixen autǭ phōs. kai epei eboulēthē, kai boulētheis apheile ton ponon tēs psychēs autou, kai edeixen autǭ phōs, eikotōs ho prophētēs episynaptei legōn ‟dia touto autos klēronomēsei pollous kai tōn ischyrōn meriei skyla.”

For there is nothing he wills that does not happen; and he willed [to cleanse] him and show him light. He did these things, then, and having cleansed him showed him light. And since he willed, and willing took away the toil of his soul and showed him light, the prophet fittingly adds: “Therefore he shall inherit many and divide the spoils of the strong.”

Isa 53:12 (quotation, high confidence)

Notes and citation

Summary: Having restored the servant, God gives him many as inheritance.

Isa 53:12, LXX wording. “To cleanse” has dropped out of the digital text.

Notes on the original text

Digital text corrected (OCR κ for λ): μεριεῖ σκῦκα → μεριεῖ σκῦλα.

Cite (SBL): Eusebius, Dem. ev. 3.2.64 (Dindorf 3:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-64). (abbreviation not yet checked)

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3.2.65Dindorf 3:154–155

Ἔνθα λοιπὸν ἤδη καὶ τῆς κληρονομίας τοὐ Χριστοῦ μέμνηται τῷ δευτέρῳ συμφώνως ψαλμῷ, διʼ οὗ περὶ τῆς ἐπιβουλῆς τῆς κατʼ αὐτοῦ συσκευασθείσης ὀνομαστὶ θεσπίσας ὁ λόγος ἐν τῷ ‟παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἶ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ, ’ ἑξῆς ἐπιλέγει κύριος εἶπε πρός με, υἱός μου εἷ σὺ, ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.”

Entha loipon ēdē kai tēs klēronomias tou Christou memnētai tǭ deuterǭ symphōnōs psalmǭ, diʼ hou peri tēs epiboulēs tēs katʼ autou syskeuastheisēs onomasti thespisas ho logos en tǭ ‟parestēsan hoi basileis tēs gēs, kai oi archontes synēchthēsan epi to auto kata tou kyriou kai kata tou Christou autou, ’ hexēs epilegei kyrios eipe pros me, huios mou hei sy, egō sēmeron gegennēka se. aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs.”

Here at last he mentions the inheritance of Christ too, in agreement with the second psalm, in which the word, having prophesied by name the plot contrived against him, saying, “The kings of the earth stood up, and the rulers gathered together against the Lord and against his Christ,” adds next: “The Lord said to me, You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.”

Ps 2:2 (quotation, high confidence) · Ps 2:7–8 (quotation, high confidence)

Notes and citation

Summary: The inheritance agrees with Psalm 2, where the nations are given to the Son.

Ps 2:2, 7–8.

Notes on the original text

Digital text corrected (stray letter in the digital text): Ἔναθα → Ἔνθα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.65 (Dindorf 3:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-65). (abbreviation not yet checked)

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3.2.66Dindorf 3:155

Ταῦτα δʼ οὖν τὰ ἔθνη καὶ ὁ προφήτης ἠνίξατο εἰπὼν ‟διὰ τοῦτο αὐτὸς κληρονομήσει πολλούς” καὶ ἐπιλέγει καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα.” τῶν γὰρ δυνάμεων τῶν ἀντικειμένων, αἱ πάλαι τῶν ἐθνῶν ἦρχον, τὰς ὑποχειρίους ῥυσάμενος ψυχὰς, οἷα δὴ τινα σκῦλα τοῖς οἰκείοις διένειμεν μαθηταῖς

Tauta dʼ oun ta ethnē kai ho prophētēs ēnixato eipōn ‟dia touto autos klēronomēsei pollous” kai epilegei kai tōn ischyrōn meriei skyla.” tōn gar dynameōn tōn antikeimenōn, hai palai tōn ethnōn ērchon, tas hypocheirious rhysamenos psychas, hoia dē tina skyla tois oikeiois dieneimen mathētais

These nations, then, the prophet too hinted at, saying, “Therefore he shall inherit many,” and he adds, “and divide the spoils of the strong.” For he rescued the souls held in subjection by the opposing powers, which formerly ruled the nations, and distributed them like spoils to his own disciples.

Isa 53:12 (quotation, high confidence)

Notes and citation

Summary: The “spoils” are souls rescued from hostile powers and given to the disciples.

Isa 53:12.

Cite (SBL): Eusebius, Dem. ev. 3.2.66 (Dindorf 3:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-66). (abbreviation not yet checked)

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3.2.67Dindorf 3:155

διό φησιν ὁ Ἡσαΐας περὶ αὐτῶν ‟καὶ εὐφρανθήσονται ἐνώπιόν σου ὃν τρόπον οἶ διαιρούμενοι σκῦλα.’ καὶ ὁ ψαλμῳδὸς ‟κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ. ὁ βασιλεὺς τῶν δυνάμεων τοῦ ἀγαπητοῦ, τῇ ὡραιότητι τοῦ οἴκου σκῦλα.”

dio phēsin ho Hēsaïas peri autōn ‟kai euphranthēsontai enōpion sou hon tropon oi diairoumenoi skyla.’ kai ho psalmǭdos ‟kyrios dōsei rhēma tois euangelizomenois dynamei pollę̄. ho basileus tōn dynameōn tou agapētou, tę̄ hōraiotēti tou oikou skyla.”

Therefore Isaiah says of them: “And they shall rejoice before you as those who divide spoils.” And the psalmist: “The Lord will give a word to those who proclaim good news with great power. The King of the hosts of the beloved, … in the beauty of the house to divide spoils.”

Isa 9:3 (9:2 LXX) (quotation, high confidence) · Ps 68:11–12 (67:12-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Isaiah and the psalmist speak of the apostles rejoicing as they divide spoils.

Isa 9:3 (9:2 LXX); Ps 68:11–12 (67:12–13 LXX), abridged in the digital text.

Cite (SBL): Eusebius, Dem. ev. 3.2.67 (Dindorf 3:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-67). (abbreviation not yet checked)

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3.2.68Dindorf 3:155

Εἰκότως τοιγαροῦν καὶ ἐνταῦθα περὶ τοῦ Χριστοῦ φησιν ‟διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς. καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα.” διὰ ποῖον δὲ τοῦτο πάλιν ἑξῆς διδάσκει φήσας ‟ἀνθʼ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη, καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν, καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη.”

Eikotōs toigaroun kai entautha peri tou Christou phēsin ‟dia touto autos klēronomēsei pollous. kai tōn ischyrōn meriei skyla.” dia poion de touto palin hexēs didaskei phēsas ‟anthʼ hōn paredothē eis thanaton hē psychē autou kai en tois anomois elogisthē, kai autos hamartias pollōn anēnenken, kai dia tas hamartias autōn paredothē.”

Fittingly, then, here too he says of Christ, “Therefore he shall inherit many and divide the spoils of the strong.” And for what reason he teaches next, saying: “Because his soul was given up to death, and he was reckoned among the lawless; and he bore the sins of many, and was given up because of their sins.”

Isa 53:12 (quotation, high confidence)

Notes and citation

Summary: Christ inherits many because he was given up to death for their sins.

Isa 53:12, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.68 (Dindorf 3:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-68). (abbreviation not yet checked)

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3.2.69Dindorf 3:155

ἀντὶ τούτων γὰρ ἀμειβόμενος αὐτὸν ὁ πατὴρ τῆς ὑπακοῆς καὶ τῆς ὑπομονῆς ἕνεκα δεδώρηται αὐτῷ τὰ ἐγκείμενα· γέγονε γὰρ ὑπήκοος τῷ πατρὶ μέχρι θανάτου· διὸ καὶ κληρονομήσειν πολλοὺς, καὶ οὐ πρότερον, ἀλλὰ μετὰ τὸ παραδοθῆναι εἰς θάνατον τὴν ψυχὴν αὐτοῦ καὶ ἐν τοῖς ἀνόμοις λογισθῆναι, θεσπίζεται. διὰ ταῦτα γὰρ εἴρηται κληρονομήσειν πολλοὺς καὶ τῶν ἰσχυρῶν μερίσειν τὰ σκῦλα.

anti toutōn gar ameibomenos auton ho patēr tēs hypakoēs kai tēs hypomonēs heneka dedōrētai autǭ ta enkeimena; gegone gar hypēkoos tǭ patri mechri thanatou; dio kai klēronomēsein pollous, kai ou proteron, alla meta to paradothēnai eis thanaton tēn psychēn autou kai en tois anomois logisthēnai, thespizetai. dia tauta gar eirētai klēronomēsein pollous kai tōn ischyrōn merisein ta skyla.

For in return for these things the Father, rewarding him for his obedience and endurance, has granted him what lay in store; for he became obedient to the Father to the point of death. Therefore it is prophesied that he will inherit many, and not before, but after his soul was given up to death and he was reckoned among the lawless. For these reasons it is said that he will inherit many and divide the spoils of the strong.

Phil 2:8 (quotation, high confidence) · Isa 53:12 (allusion, high confidence)

Notes and citation

Summary: The Father rewarded the Son’s obedience unto death with his inheritance.

Phil 2:8; Isa 53:12.

Notes on the original text

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.69 (Dindorf 3:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-69). (abbreviation not yet checked)

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3.2.70Dindorf 3:155–156

ἡγοῦμαι δὲ ἀναμφιλόγως τὴν ἐκ νεκρῶν ἀνάστασιν τοῦ προφητευομένου διὰ τούτων παρίστασθαι. πῶς γὰρ ἀχθέντα, καὶ ἀπὸ τῶν ἀνομιῶν τοῦ Ἰουδαίων λαοῦ θανάτῳ παραδοθέντα, καὶ μετὰ ἀνόμων λογισθέντα ταφῇ τε παραδοθέντα, εἶτα καθαριζόμενον ὑπὸ τοῦ κυρίου, καὶ φῶς παρʼ αὐτῷ ὀψόμενον, καὶ κληρονομοῦντα πολλοὺς, καὶ σκῦλα τοῖς οἰκείοις διανέμοντα; καὶ ἄλλως δὲ περὶ τῆς μετὰ τὸν θάνατον ἀναβιώσεως αὐτοῦ λέγει που προφητεύων ἐκ προσώπου τοῦ Χριστοῦ ὁ Δαβὶδ “ οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς Ἅιδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.”

hēgoumai de anamphilogōs tēn ek nekrōn anastasin tou prophēteuomenou dia toutōn paristasthai. pōs gar achthenta, kai apo tōn anomiōn tou Ioudaiōn laou thanatǭ paradothenta, kai meta anomōn logisthenta taphę̄ te paradothenta, eita katharizomenon hypo tou kyriou, kai phōs parʼ autǭ opsomenon, kai klēronomounta pollous, kai skyla tois oikeiois dianemonta? kai allōs de peri tēs meta ton thanaton anabiōseōs autou legei pou prophēteuōn ek prosōpou tou Christou ho Dabid “ ouk enkataleipseis tēn psychēn mou eis Haidēn, oude dōseis ton hosion sou idein diaphthoran.”

I consider that by these words the resurrection from the dead of the one prophesied is shown beyond dispute. For how could one who was led away, given up to death because of the iniquities of the Jewish people, reckoned with the lawless and given to burial, then be cleansed by the Lord, see light from him, inherit many, and distribute spoils to his own? And David too, prophesying in the person of Christ, speaks elsewhere about his return to life after death: “You will not abandon my soul to Hades, nor let your holy one see corruption.”

Ps 16:10 (15:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Isaiah 53 implies the resurrection, which David also foretold.

Ps 16:10 (15:10 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.70 (Dindorf 3:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-70). (abbreviation not yet checked)

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3.2.71Dindorf 3:156

καὶ πάλιν “κύριε, ἀνήγαγες ἐξ Ἅιδου τὴν ψυχήν μου, ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον.” καὶ πάλιν “ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου, ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις σου.”

kai palin “kyrie, anēgages ex Haidou tēn psychēn mou, esōsas me apo tōn katabainontōn eis lakkon.” kai palin “ho hypsōn me ek tōn pylōn tou thanatou, hopōs an exangeilō pasas tas aineseis sou.”

And again: “O Lord, you brought up my soul from Hades; you saved me from those who go down to the pit.” And again: “You who lift me up from the gates of death, that I may declare all your praises.”

Ps 30:3 (29:4 LXX) (quotation, high confidence) · Ps 9:13–14 (9:14-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: More psalms foretell the resurrection.

Ps 30:3 (29:4 LXX); Ps 9:13–14 (9:14–15 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.71 (Dindorf 3:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-71). (abbreviation not yet checked)

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3.2.72Dindorf 3:156

Τούτοις δὲ πᾶσιν ἀντιβλέψαι δύνασθαι οὐδὲ τοὺς σφόδρα ἀγνωμονεστάτους ἡγοῦμαι. πλὴν ἀλλὰ τῆς Ἠσαίου προφητείας τὸ συμπέρασμα τὴν πάλαι στεῖραν καὶ ἔρημον θεοῦ ψυχὴν, ἢ καὶ μᾶλλον τὴν ἐξ ἐθνῶν ἐκκλησίαν, εὐαγγελίζεται ἀκολούθως τῇ θεωρίᾳ τῶν εἰρημένων.

Toutois de pasin antiblepsai dynasthai oude tous sphodra agnōmonestatous hēgoumai. plēn alla tēs Ēsaiou prophēteias to symperasma tēn palai steiran kai erēmon theou psychēn, ē kai mallon tēn ex ethnōn ekklēsian, euangelizetai akolouthōs tę̄ theōrią tōn eirēmenōn.

I think that not even the most unreasonable could contradict all this. Moreover, the conclusion of Isaiah’s prophecy announces good news to the soul long barren and bereft of God, or rather to the church from the nations, in keeping with the interpretation of what has been said.

Notes and citation

Summary: Isaiah’s prophecy concludes with good news for the church of the nations.

Cite (SBL): Eusebius, Dem. ev. 3.2.72 (Dindorf 3:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-72). (abbreviation not yet checked)

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3.2.73Dindorf 3:156–157

ἐπειδὴ γὰρ τὰ πάντα διʼ αὐτὴν ὁ Χριστὸς ὑπέμεινεν, εἰκότως μετὰ τὰς περὶ αὐτοῦ προρρήσεις ἐπιφέρει λέγων “εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. εἶπεν γὰρ κύριος, πλάτυνον τὸν τόπον τῆς σκηνῆς σου καὶ τὰς δέρρεις τῶν αὐλαιῶν σου πῆξον, μὴ φείσῃ· πλάτυνον τὰ σου, καὶ τοὺς πασσάλους σου κατίσχυσον· ἔτι εἰς τὰ δεξιὰ καὶ εἰς τὰ ἀριστερὰ ἐκπέτασον, καὶ τὸ σπέρμα σου ἔθνη κληρονομήσει.”

epeidē gar ta panta diʼ autēn ho Christos hypemeinen, eikotōs meta tas peri autou prorrēseis epipherei legōn “euphranthēti steira hē ou tiktousa, rhēxon kai boēson hē ouk ōdinousa, hoti polla ta tekna tēs erēmou mallon ē tēs echousēs ton andra. eipen gar kyrios, platynon ton topon tēs skēnēs sou kai tas derreis tōn aulaiōn sou pēxon, mē pheisę̄; platynon ta sou, kai tous passalous sou katischyson; eti eis ta dexia kai eis ta aristera ekpetason, kai to sperma sou ethnē klēronomēsei.”

For since Christ endured everything for her sake, he fittingly adds after the predictions about him: “Rejoice, barren one who does not bear; break forth and shout, you who are not in labor; for many are the children of the desolate, more than of her who has a husband. For the Lord said, Enlarge the place of your tent, and fix the curtains of your courts; do not spare; lengthen your cords, and strengthen your stakes; spread out further to the right and to the left, and your seed shall inherit nations.”

Isa 54:1–3 (quotation, high confidence)

Notes and citation

Summary: Isaiah calls the barren one to rejoice, for her children, the nations, will be many.

Isa 54:1–3, LXX wording. The word “cords” (σχοινίσματα) has dropped out of the digital text.

Cite (SBL): Eusebius, Dem. ev. 3.2.73 (Dindorf 3:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-73). (abbreviation not yet checked)

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3.2.74Dindorf 3:157

Ταῦτα δὲ τὴν ἐξ ἐθνῶν ἐκκλησίαν καθʼ ὅλης τῆς οἰκουμένης ἐξηπλωμένην καὶ ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν παρατείνουσαν ὁ λόγος εὐαγγελίζεται, σαφέστατα τοῦτο παριστὰς διὰ τοῦ “καὶ τὸ σπέρμα σου ἔθνη κληρονομήσει.”

Tauta de tēn ex ethnōn ekklēsian kathʼ holēs tēs oikoumenēs exēplōmenēn kai apo anatolōn hēliou mechri dysmōn parateinousan ho logos euangelizetai, saphestata touto paristas dia tou “kai to sperma sou ethnē klēronomēsei.”

These words announce the good news of the church from the nations, spread throughout the whole world and stretching from the rising of the sun to its setting, showing this most clearly by the words “and your seed shall inherit nations.”

Isa 54:3 (quotation, high confidence)

Notes and citation

Summary: The prophecy describes the worldwide church of the nations.

Isa 54:3.

Cite (SBL): Eusebius, Dem. ev. 3.2.74 (Dindorf 3:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-74). (abbreviation not yet checked)

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3.2.75Dindorf 3:157

πλείονος δὲ ἐξεργασίας δεομένων τῶν κατὰ τὸν τόπον, ἀρκούντως ἐπὶ τοῦ παρόντος ταὐθʼ ἡμῖν ἐπιτετμήσθω· πλεῖστα δʼ ἂν καὶ αὐτὸς ἐπὶ σχολῆς ἀναλέξασθαι δύναιο περὶ τοῦ προκειμένου, καὶ ἡ παροῦσα δὲ πραγματεία τῆς Εὐαγγελικῆς Ἀποδείξεως κατὰ καιρὸν ἕκαστα παραδώσεταί τε καὶ ἑρμηνεύσει.

pleionos de exergasias deomenōn tōn kata ton topon, arkountōs epi tou parontos tauthʼ hēmin epitetmēsthō; pleista dʼ an kai autos epi scholēs analexasthai dynaio peri tou prokeimenou, kai hē parousa de pragmateia tēs Euangelikēs Apodeixeōs kata kairon hekasta paradōsetai te kai hermēneusei.

Since the matters of this passage need more elaboration, let this suffice for us for the present; you could collect very much on the subject for yourself at leisure, and the present treatise of the Demonstration of the Gospel will hand down and interpret each point at the proper time.

Notes and citation

Summary: Eusebius defers further discussion of the passage.

Cite (SBL): Eusebius, Dem. ev. 3.2.75 (Dindorf 3:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-75). (abbreviation not yet checked)

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3.2.76Dindorf 3:157

τέως δὲ ἐπὶ τοῦ παρόντος τῆς τῶν προφητῶν περὶ τῆς τοῦ σωτῆρος ἡμῶν προρρήσεως τε καὶ προγνώσεως, καὶ ὡς πᾶσιν ἀνθρώποις εὐηγγελίζετο, ἱκανῶς ἔχει τὰ εἰρημένα, προαναφωνοῦντα προφήτου τινὸς ἄφιξιν, καὶ εὐσέβειαν νομοθέτου Μωσεῖ παραπλησίου, γένος τε αὐτοῦ καὶ φυλὴν καὶ τόπον ὅθεν προελεύσεται, χρόνον τε καθʼ ὃν ἥξειν προφητεύεται, καὶ γένεσιν, καὶ καὶ ἀναβίωσιν, καὶ ἀρχὴν τὴν κατὰ πάντων ἐθνῶν, ἃ δὴ πάντα παρέστη,

teōs de epi tou parontos tēs tōn prophētōn peri tēs tou sōtēros hēmōn prorrēseōs te kai prognōseōs, kai hōs pasin anthrōpois euēngelizeto, hikanōs echei ta eirēmena, proanaphōnounta prophētou tinos aphixin, kai eusebeian nomothetou Mōsei paraplēsiou, genos te autou kai phylēn kai topon hothen proeleusetai, chronon te kathʼ hon hēxein prophēteuetai, kai genesin, kai kai anabiōsin, kai archēn tēn kata pantōn ethnōn, ha dē panta parestē,

Meanwhile, for the present, what has been said suffices concerning the prophets’ prediction and foreknowledge of our Savior, and how he was proclaimed as good news to all people: they foretold the arrival of a prophet and the piety of a lawgiver like Moses, his race and tribe and the place from which he would come, the time at which he was prophesied to come, his birth, his [death], his return to life, and his rule over all the nations; all of which has been shown,

Notes and citation

Summary: The prophets foretold Christ’s coming, lineage, birthplace, time, birth, death, resurrection, and rule.

The digital text reads καὶ καὶ; a word such as “death” seems lost between them and is supplied in brackets.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.76 (Dindorf 3:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-76). (abbreviation not yet checked)

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3.2.77Dindorf 3:157

καὶ ἔτι μᾶλλον διὰ τῶν ἑξῆς παραστήσεται ἐπὶ μόνον τὸν σωτῆρα καὶ κύριον ἡμῶν συμπεπερασμένα.

kai eti mallon dia tōn hexēs parastēsetai epi monon ton sōtēra kai kyrion hēmōn sympeperasmena.

and will be shown still more by what follows, to have been fulfilled in our Savior and Lord alone.

Notes and citation

Summary: All these prophecies are fulfilled in Christ alone.

Cite (SBL): Eusebius, Dem. ev. 3.2.77 (Dindorf 3:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-77). (abbreviation not yet checked)

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3.2.78Dindorf 3:157–158

ἀλλὰ ταῦτα μὲν ἀπὸ τῶν ἱερῶν λογίων τοῖς πιστεύουσιν αὐτοῖς παρατέθειται· τοῖς δʼ ἀπειθοῦσι ταῖς προφητικαῖς γραφαῖς ἰδίως ἀπαντήσομεν, ὡς περὶ ἀνδρὸς κοινοῦ καὶ τοῖς λοιποῖς παραπλησίου τέως τὴν ἐξέτασιν ποιούμενοι, ἵνα, ὁπόταν πάντων τῶν ἐξ αἰῶνος βοηθέντων ἐν ἀνθρώποις πολὺ κρείττων ἀσυγκρίτῳ ὑπεροχῇ καὶ διαφέρων ἀναφανῇ, τὸ τηνικάδε καὶ αὐτοῦ φύσεως κατὰ καιρὸν διαλάβωμεν, ἐξ ἐναργῶν τῶν ἀποδείξεων παριστῶντες ὡς οὐκ ἀνθρωπείας ἄρα ἦν φύσεως ἡ περὶ αὐτὸν δύναμις· οἶς ἀκολούθως καὶ τὰ τῆς κατʼ αὐτὸν θεολογίας, ὡς οἶόν τέ ἐστιν ἡμῖν ἐποπτεῦσαι, ποιησόμεθα. ἐπεὶ τοίνυν τῶν ἀπίστων οἱ πλείους γόητα καὶ πλάνον ἀποκαλοῦντες καὶ μυρίαις ἄλλαις κακηγορίαις βλασφημοῦντες αὐτὸν οὔπω καὶ νῦν παύονται, φέρε καὶ πρὸς τούτους ἀποκρινώμεθα οἴκοθεν, μὲν οὐδὲν, ἐξ αὐτῶν δὲ τῶν αὐτοῦ φωνῶν καὶ ἧς παρέδωκε διδασκαλίας τὰς παραθέσεις ποιούμενοι.

alla tauta men apo tōn hierōn logiōn tois pisteuousin autois paratetheitai; tois dʼ apeithousi tais prophētikais graphais idiōs apantēsomen, hōs peri andros koinou kai tois loipois paraplēsiou teōs tēn exetasin poioumenoi, hina, hopotan pantōn tōn ex aiōnos boēthentōn en anthrōpois poly kreittōn asynkritǭ hyperochę̄ kai diapherōn anaphanę̄, to tēnikade kai autou physeōs kata kairon dialabōmen, ex enargōn tōn apodeixeōn paristōntes hōs ouk anthrōpeias ara ēn physeōs hē peri auton dynamis; ois akolouthōs kai ta tēs katʼ auton theologias, hōs oion te estin hēmin epopteusai, poiēsometha. epei toinyn tōn apistōn hoi pleious goēta kai planon apokalountes kai myriais allais kakēgoriais blasphēmountes auton oupō kai nyn pauontai, phere kai pros toutous apokrinōmetha oikothen, men ouden, ex autōn de tōn autou phōnōn kai hēs paredōke didaskalias tas paratheseis poioumenoi.

These things, then, have been set out from the sacred oracles for those who believe them. But to those who disbelieve the prophetic scriptures we shall reply separately, examining him for the time being as a common man, like the rest, so that when he appears far superior, with incomparable pre-eminence, to all who have ever been helpers among men, we may then in due course discuss his nature too, showing from plain proofs that the power in him was not of human nature; after which we will treat his theology as far as we are able to behold it. Since, then, most of the unbelievers still do not cease calling him a sorcerer and deceiver and blaspheming him with countless other slanders, come, let us answer them too, adding nothing of our own, but making our citations from his own words and the teaching he handed down.

Notes and citation

Summary: Eusebius will now answer unbelievers who call Jesus a sorcerer, first treating him as a man and then showing his divine power.

βοηθέντων (“helpers”) is probably a slip for a word such as “celebrated”; translated as it stands, uncertain. “Theology” here means the doctrine of his divinity.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.2.78 (Dindorf 3:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-2-78). (abbreviation not yet checked)

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preface 3, chapter 3

3.3.1Dindorf 3:158

Πευστέον δὴ αὐτῶν εἴ ποτέ τις ἄλλος τοιοῦτος πλάνος ἱστόρηται πραότητος καὶ ἐπιεικείας σωφροσύνης τε καὶ τῆς ἄλλης ἀρετῆς διδάσκαλος τοῖς ἀπατωμένοις γεγονὼς αἴτιος, καὶ εἰ θεμιτὸν τούτοις ἀποκαλεῖν τοῖς ὀνόμασι τὸν μηδὲ ἐμβλέπειν μετὰ ἐπιθυμίας ἀκολάστου γυναιξὶν ἐπιτρέψαντα, καὶ εἰ πλάνος ὁ τὴν εἰς ἄκρον παραδοὺς φιλοσοφίαν ἐν τῷ τοὺς φοιτητὰς παιδεύειν τῶν ὑπαρχόντων ἐνδεέσι κοινωνεῖν καὶ τὸ φιλόπονον καὶ περὶ πολλοῦ τίθεσθαι, καὶ εἰ πλάνος ὁ τῆς πανδήμου καὶ ἀγελαίου καὶ θορυβώδους συνουσίας ἀνεγείρων, διδάσκων δὲ μόνην ἀσπάζεσθαι τὴν περὶ τὰ θεῖα λόγια σχολήν.

Peusteon dē autōn ei pote tis allos toioutos planos historētai praotētos kai epieikeias sōphrosynēs te kai tēs allēs aretēs didaskalos tois apatōmenois gegonōs aitios, kai ei themiton toutois apokalein tois onomasi ton mēde emblepein meta epithymias akolastou gynaixin epitrepsanta, kai ei planos ho tēn eis akron paradous philosophian en tǭ tous phoitētas paideuein tōn hyparchontōn endeesi koinōnein kai to philoponon kai peri pollou tithesthai, kai ei planos ho tēs pandēmou kai agelaiou kai thorybōdous synousias anegeirōn, didaskōn de monēn aspazesthai tēn peri ta theia logia scholēn.

We must ask them whether any other such deceiver has ever been recorded who became for those he deceived a teacher of gentleness and forbearance, of self-control and the rest of virtue; and whether it is right to call by these names one who did not allow even looking at women with licentious desire; and whether he was a deceiver who handed down the highest philosophy, teaching his pupils to share their possessions with the needy and to value diligence highly; and whether he was a deceiver who roused them from vulgar, herd-like, and tumultuous company, and taught them to embrace only the study of the divine oracles.

Matt 5:28 (allusion, high confidence) · Matt 19:21 (allusion, medium confidence)

Notes and citation

Summary: Can one who taught chastity, generosity, and devotion to Scripture be a deceiver?

Matt 5:28; Matt 19:21. ἀνεγείρων “roused them from” is read by sense; a preposition seems lost.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.3.1 (Dindorf 3:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-1). (abbreviation not yet checked)

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3.3.2Dindorf 3:158

ὁ δὲ παντὸς μὲν ψεύδους ἀποτρέπων, τὴν δʼ ἀλήθειαν πρὸ παντὸς τιμᾶν παραινῶν, ὡς μηδʼ εὐορκίας δεῖσθαι, πολλοῦ δεῖ ἐπιορκεῖν· “ἔστω γὰρ ὑμῶν τὸ ναὶ ναί, τὸ οὒ οὔ· πῶς ἂν πλάνος ἐνδίκως ὀνομασθείη; καὶ τί με χρὴ πλείονα νῦν λέγειν, παρὸν ἐκ τῶν πρόσθεν εἰρημένων τίς ποτε ἦν ὁ τρόπος γνῶναι τῆς ὑπʼ αὐτοῦ κατασπαρείσης τῷ βίῳ πολιτείας, ἀφʼ ἧς οὐχ ὅπως πλάνον, ἀλλά τινα θεῖον ὡς ἀληθῶς καὶ θείας καὶ εὐσεβοῦς, ἀλλʼ οὐ τῆς κοινῆς καὶ πανδήμου φιλοσοφίας εἰσηγητὴν πᾶς ὁ φιλαλήθης αὐτὸν ὁμολογήσαι ἄν;

ho de pantos men pseudous apotrepōn, tēn dʼ alētheian pro pantos timan parainōn, hōs mēdʼ euorkias deisthai, pollou dei epiorkein; “estō gar hymōn to nai nai, to ou ou; pōs an planos endikōs onomastheiē? kai ti me chrē pleiona nyn legein, paron ek tōn prosthen eirēmenōn tis pote ēn ho tropos gnōnai tēs hypʼ autou kataspareisēs tǭ biǭ politeias, aphʼ hēs ouch hopōs planon, alla tina theion hōs alēthōs kai theias kai eusebous, allʼ ou tēs koinēs kai pandēmou philosophias eisēgētēn pas ho philalēthēs auton homologēsai an?

And one who turns people from every lie and urges them to honor truth before everything, so that they have no need even of true oaths, much less to swear falsely (“for let your yes be yes, your no no”), how could he justly be called a deceiver? And why need I say more now, when from what was said before one can know the character of the way of life he sowed in the world, from which every lover of truth would confess him not a deceiver, but truly a divine man and the introducer of a divine and pious philosophy, not the common and vulgar one?

Matt 5:37 (quotation, high confidence)

Notes and citation

Summary: Jesus’ teaching on truthfulness and his way of life show him to be divine, not a deceiver.

Matt 5:37 (cf. Jas 5:12).

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.3.2 (Dindorf 3:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-2). (abbreviation not yet checked)

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3.3.3Dindorf 3:158–159

τὸν γοῦν βίον τῶν πάλαι θεοφιλῶν Ἑβραίων ἤδη πως ἐξ ἀνθρώπων ἀπολωλότα μόνος ἀνανεωσάμενος οὐκ εἰς βραχεῖς καὶ μετρίους, ἀλλʼ εἰς ὅλον ἐφαπλῶσαι τὸν κόσμον ἀποδέδεικται διὰ τοῦ πρώτου συγγράμματος τῆς παρούσης ὑποθέσεως· διʼ οὗ πάρεστιν ἀνθρώποις ἐπὶ σπείρας τοῖς καθʼ ὅλης τῆς οἰκουμένης τὸν τῶν θεοφιλῶν ἐκείνων ἀμφὶ τὸν Ἀβραὰμ μυρίους τε ὅσους ζηλωτὰς οὐκ ἐξ Ἑλλήνων μόνον, ἀλλὰ καὶ βαρβάρων τῆς ἐκείνων θεοσεβοῦς πολιτείας ἀποδεῖξαι.

ton goun bion tōn palai theophilōn Hebraiōn ēdē pōs ex anthrōpōn apolōlota monos ananeōsamenos ouk eis bracheis kai metrious, allʼ eis holon ephaplōsai ton kosmon apodedeiktai dia tou prōtou syngrammatos tēs parousēs hypotheseōs; diʼ hou parestin anthrōpois epi speiras tois kathʼ holēs tēs oikoumenēs ton tōn theophilōn ekeinōn amphi ton Abraam myrious te hosous zēlōtas ouk ex Hellēnōn monon, alla kai barbarōn tēs ekeinōn theosebous politeias apodeixai.

For it has been shown in the first book of the present work that he alone renewed the life of the God-beloved Hebrews of old, which had all but perished from among men, and spread it not to a few and moderate numbers but over the whole world; through which it is possible to show among men throughout the whole world countless imitators of those God-beloved men around Abraham, not from Greeks only but also from barbarians, of their godly way of life.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Jesus alone renewed the patriarchs’ way of life and spread it worldwide.

ἐπὶ σπείρας is corrupt; translated by sense.

Notes on the original text

Digital text corrected (OCR ι for τ): ἐφαπλῶσαι ἰὸν κόσμον → ἐφαπλῶσαι τὸν κόσμον.

Cite (SBL): Eusebius, Dem. ev. 3.3.3 (Dindorf 3:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-3). (abbreviation not yet checked)

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3.3.4Dindorf 3:159

ἀλλὰ τὰ μὲν ἠθικώτερα τῆς διδασκαλίας αὐτοῦ τοιαῦτα· φέρε δὲ σκεψώμεθα μὴ ἄρα ποτὲ ὁ πλάνος αὐτῷ περὶ τὰ κυριώτατα τῶν δογμάτων κατεγίνετο.

alla ta men ēthikōtera tēs didaskalias autou toiauta; phere de skepsōmetha mē ara pote ho planos autǭ peri ta kyriōtata tōn dogmatōn kategineto.

Such, then, are the more ethical parts of his teaching. Come, let us see whether the deceiver in him was perhaps concerned with the most important doctrines.

Notes and citation

Summary: Eusebius turns from ethics to doctrine.

Notes on the original text

Digital text corrected (syllable repeated in the digital text): κυριώτατατα → κυριώτατα.

Cite (SBL): Eusebius, Dem. ev. 3.3.4 (Dindorf 3:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-4). (abbreviation not yet checked)

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3.3.5Dindorf 3:159

ἆρʼ οὖν οὐχὶ μόνῳ τῷ παμβασιλεῖ θεῷ, τῷ καὶ οὐρανοῦ καὶ γῆς καὶ τοῦ σύμπαντος κόσμου δημιουργῷ, αὐτός τε ἀνακείμενος καὶ τοὺς φοιτητὰς προσάγων ἀναγέγραπται, εἰσέτι τε καὶ δεῦρο οἱ τῆς διδασκαλίας αὐτοῦ λόγοι πάντα Ἕλληνα καὶ βάρβαρον ἄνω τὴν διάνοιαν πρὸς τὸν ἀνωτάτω θεὸν ἀνάγουσι, πᾶσαν ὁρατὴν φύσιν ὑπερκύψαντα;

arʼ oun ouchi monǭ tǭ pambasilei theǭ, tǭ kai ouranou kai gēs kai tou sympantos kosmou dēmiourgǭ, autos te anakeimenos kai tous phoitētas prosagōn anagegraptai, eiseti te kai deuro hoi tēs didaskalias autou logoi panta Hellēna kai barbaron anō tēn dianoian pros ton anōtatō theon anagousi, pasan horatēn physin hyperkypsanta?

Is he not recorded as devoted himself to the one God, King of all, Creator of heaven and earth and the whole world, and as leading his pupils to him? And to this day do not the words of his teaching lead every Greek and barbarian upward in mind to the supreme God, looking beyond all visible nature?

Notes and citation

Summary: Jesus taught devotion to the one Creator God.

Cite (SBL): Eusebius, Dem. ev. 3.3.5 (Dindorf 3:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-5). (abbreviation not yet checked)

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3.3.6Dindorf 3:159–160

ἆρα οὖν μὴ οὗτος ἦν ὁ πλάνος, ἢ ὅτι μὴ καὶ πλείους σέβειν θεοὺς ἐκ τῆς ἀνωτάτω καὶ μόνης ἀληθοῦς θεολογίας τὸν ὡς ἀληθῶς πλάνον τραχηλισθέντα συγχωρεῖ; ἀλλʼ οὗτος οὐ νεώτερος οὐδʼ οἰκεῖος αὐτῷ λόγος, τοῖς δʼ ἐκ μακροῦ πάλαι θεοφιλέσιν Ἑβραίοις προσφιλὴς, ὥσπερ οὖν δέδεικται διὰ τῆς Προπαρασκευῆς, παρʼ ὧν ἤδη καὶ τῶν νέων φιλοσόφων παῖδες τὰ μεγάλα ὠφελημένοι τῷ δόγματι συνηρέσθησαν. σεμνύνονταί γέ τοι καὶ αὐτῶν Ἑλλήνων οἶ λογιώτατοι ἐπὶ χρησμοῖς τῶν οἰκείων θεῶν ὧδέ πως Ἑβραίων μνημονεύουσιν Μοῦνοι Χαλδαῖοι σοφίην λάχον, ἠδʼ ἄρʼ Ἑβραῖοι αὐτογένεθλον ἄνακτα, σεβαζόμενοι θεὸν ἁγνῶς.

ara oun mē houtos ēn ho planos, ē hoti mē kai pleious sebein theous ek tēs anōtatō kai monēs alēthous theologias ton hōs alēthōs planon trachēlisthenta synchōrei? allʼ houtos ou neōteros oudʼ oikeios autǭ logos, tois dʼ ek makrou palai theophilesin Hebraiois prosphilēs, hōsper oun dedeiktai dia tēs Proparaskeuēs, parʼ hōn ēdē kai tōn neōn philosophōn paides ta megala ōphelēmenoi tǭ dogmati synēresthēsan. semnynontai ge toi kai autōn Hellēnōn oi logiōtatoi epi chrēsmois tōn oikeiōn theōn hōde pōs Hebraiōn mnēmoneuousin Mounoi Chaldaioi sophiēn lachon, ēdʼ arʼ Hebraioi autogenethlon anakta, sebazomenoi theon hagnōs.

Was this, then, the deceiver? Or is it because he does not permit one who has been thrown headlong from the supreme and only true theology, truly led astray, to worship many gods? But this doctrine is not new nor his own, but dear long ago to the God-beloved Hebrews, as has been shown in the Preparation; from whom even the children of the recent philosophers, greatly benefited, have embraced the doctrine. Indeed, the most learned of the Greeks themselves take pride in oracles of their own gods which mention the Hebrews thus: “Only the Chaldeans obtained wisdom, and the Hebrews, who worship in purity a self-born king, God.”

Notes and citation

Summary: Monotheism is not Jesus’ invention but the ancient Hebrew faith, praised even in a pagan oracle.

The oracle is quoted by Porphyry, Philosophy from Oracles, and cited by Eusebius also in Praep. ev. 9.10; it is ascribed to Apollo. The clause about “the one truly overthrown as a deceiver” is obscure in the digital text; translated literally.

Extrabiblical texts: Porphyry, Porphyry, Phil. orac. (Porphyry, Philosophy from Oracles (fragments); quotation); Orac. Apoll. (Oracles of Apollo (Didyma, Claros); quotation)

Cite (SBL): Eusebius, Dem. ev. 3.3.6 (Dindorf 3:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-6). (abbreviation not yet checked)

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3.3.7Dindorf 3:160

Χαλδαίους δὲ τοὺς αὐτοὺς διὰ τὸν Ἀβραὰμ ὠνόμασεν, ἐπεὶ Χαλδαῖος ἢν τὸ γένος, ὡς ἱστορεῖται. εἰ δὴ οὖν καὶ πρόπαλαι παῖδες Ἑβραίων τῶν δὴ μάλιστα καὶ πρὸς τῶν χρησμῶν ἐπὶ σοφίᾳ μεμαρτυρημένων ἐπὶ μόνον τὸν πάντων δημιουργὸν θεὸν ἀνῆγον τὸ σέβας, τί δεῖ πλάνον, οὐχὶ δὲ θαυμαστὸν εὐσεβείας διδάσκαλον ὁμολογεῖν τοῦτον, ὃς τὰ πρόπαλαι μόνοις τοῖς θεοφιλέσιν Ἑβραίοις ἐγνωσμένα εἰς πάντας ἀνθρώπους ἀοράτῳ καὶ ἐνθέῳ δυνάμει προαγαγὼν ἐξήπλωσεν, ὥστε μηκέτι κατὰ τὸ παλαιὸν βραχεῖς τινας καὶ ἀριθμῷ ληπτοὺς ὀρθὰς περὶ θεοῦ φέρειν δόξας, ἀλλὰ μυρία πλήθη βαρβάρων τῶν πάλαι θηριωδεστάτων, λογίων τε καὶ Ἑλλήνων ἀνδρῶν, οἳ τοῖς πάλαι προφήταις καὶ δικαίοις ἀνδράσιν εὐσεβεῖν ὁμοίως διὰ μόνης τῆς αὐτοῦ δυνάμεως ἐπαιδεύθησαν;

Chaldaious de tous autous dia ton Abraam ōnomasen, epei Chaldaios ēn to genos, hōs historeitai. ei dē oun kai propalai paides Hebraiōn tōn dē malista kai pros tōn chrēsmōn epi sophią memartyrēmenōn epi monon ton pantōn dēmiourgon theon anēgon to sebas, ti dei planon, ouchi de thaumaston eusebeias didaskalon homologein touton, hos ta propalai monois tois theophilesin Hebraiois egnōsmena eis pantas anthrōpous aoratǭ kai entheǭ dynamei proagagōn exēplōsen, hōste mēketi kata to palaion bracheis tinas kai arithmǭ lēptous orthas peri theou pherein doxas, alla myria plēthē barbarōn tōn palai thēriōdestatōn, logiōn te kai Hellēnōn andrōn, hoi tois palai prophētais kai dikaiois andrasin eusebein homoiōs dia monēs tēs autou dynameōs epaideuthēsan?

He called the same people Chaldeans because of Abraham, since he was a Chaldean by race, as is recorded. If, then, long ago the children of the Hebrews, who were especially attested for wisdom even by the oracles, raised their reverence to the one God, Creator of all, why must we call this man a deceiver, and not confess him a wonderful teacher of piety, who, by an invisible and divine power, brought forward and spread to all people what was formerly known only to the God-beloved Hebrews, so that no longer, as of old, a few, easily counted, hold right views about God, but countless multitudes of barbarians, formerly most savage, and of learned men and Greeks, who have been taught by his power alone to worship like the prophets and righteous men of old?

Gen 11:31 (allusion, medium confidence)

Notes and citation

Summary: Jesus spread the Hebrews’ monotheism to countless barbarians and Greeks, proving him a teacher of piety.

Gen 11:31.

Cite (SBL): Eusebius, Dem. ev. 3.3.7 (Dindorf 3:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-7). (abbreviation not yet checked)

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3.3.8Dindorf 3:160

ἀλλὰ δὴ τὸ τρίτον σκεψώμεθα, μή ποτʼ ἄρα τοῦτʼ ἦν διʼ ὃ πλάνον αὐτόν φασιν, ὅτι μὴ βουθυσίαις μηδὲ ζῴων ἀλόγων σφαγαῖς μηδʼ αἷμασι καὶ πυρὶ μηδὲ τοῖς ἀπὸ γῆς ἀναθυμιωμένοις τὸ θεῖον τιμᾶν διετάξατο, ταπεινὰ μὲν καὶ γεώδη ταῦτα καὶ τῆς ἀθανάτου φύσεως οὐδαμῶς οἰκεῖα λογισάμενος, κρίνας δὲ πάσης θυσίας προσηνεστάτην καὶ ἡδεῖαν εἶναι τῷ θεῷ τὴν τῶν οἰκείων ἐντολῶν κατόρθωσιν, διʼ ὧν αὐτῷ σώματι καὶ ψυχῇ κεκαθαρμένους, νῷ τε διαυγεῖ καὶ δόγμασιν εὐσεβέσιν κεκοσμημένους, τὴν πρὸς τὸν θεὸν ἐξομοίωσιν ἀπομιμεῖσθαι ἐδίδασκεν, διαρρήδην φάσκων “ἔσεσθε τέλειοι, ὡς ὁ πατὴρ ὑμῶν τέλειός ἐστιν.’

alla dē to triton skepsōmetha, mē potʼ ara toutʼ ēn diʼ ho planon auton phasin, hoti mē bouthysiais mēde zǭōn alogōn sphagais mēdʼ haimasi kai pyri mēde tois apo gēs anathymiōmenois to theion timan dietaxato, tapeina men kai geōdē tauta kai tēs athanatou physeōs oudamōs oikeia logisamenos, krinas de pasēs thysias prosēnestatēn kai hēdeian einai tǭ theǭ tēn tōn oikeiōn entolōn katorthōsin, diʼ hōn autǭ sōmati kai psychę̄ kekatharmenous, nǭ te diaugei kai dogmasin eusebesin kekosmēmenous, tēn pros ton theon exomoiōsin apomimeisthai edidasken, diarrēdēn phaskōn “esesthe teleioi, hōs ho patēr hymōn teleios estin.’

But let us consider a third point, whether this was the reason they call him a deceiver: that he did not ordain honoring the Divine with sacrifices of oxen, slaughter of irrational animals, blood and fire, or exhalations from the earth, considering these low and earthly and in no way proper to the immortal nature, but judging that the most pleasing and sweet of all sacrifices to God is the keeping of his own commandments, through which he taught those purified in body and soul, adorned with a clear mind and pious doctrines, to imitate likeness to God, saying expressly: “You shall be perfect, as your Father is perfect.”

Matt 5:48 (quotation, high confidence)

Notes and citation

Summary: Jesus rejected animal sacrifice and taught that keeping his commandments and becoming like God is the true sacrifice.

Matt 5:48. “Likeness to God” (ἐξομοίωσις θεῷ) is a Platonic phrase (Theaet. 176b).

Extrabiblical texts: Plato, Theaet. 176b (Plato (works); echo)

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.3.8 (Dindorf 3:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-8). (abbreviation not yet checked)

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3.3.9Dindorf 3:160–161

εἰ δὴ ταῦτά τις Ἑλλήνων αἰτιῷτο, ἴστω μὴ φίλα τοῖς οἰκείοις διδασκάλοις φρο- νῶν, οἵ γε, ὡς εἰκὸς, ἐξ ἡμῶν ὠφελημένοι, ἐπεὶ μεθʼ ἡμᾶς γεγόνασι τοῖς χρόνοις, λέγω δὲ μετὰ τὴν προβεβλημένην ἡμῖν ὑπὸ τοῦ σωτῆρος ἡμῶν διδασκαλίαν, οἷα δὴ ἐγγράφως ὡμολόγουν, ἄκουε. Ἀπὸ τῶν Πορφυρίου περὶ ἐμψύχων ἀποχῆς.

ei dē tauta tis Hellēnōn aitiǭto, istō mē phila tois oikeiois didaskalois phro- nōn, hoi ge, hōs eikos, ex hēmōn ōphelēmenoi, epei methʼ hēmas gegonasi tois chronois, legō de meta tēn probeblēmenēn hēmin hypo tou sōtēros hēmōn didaskalian, hoia dē engraphōs hōmologoun, akoue. Apo tōn Porphyriou peri empsychōn apochēs.

If any of the Greeks blames these things, let him know that he does not think like his own teachers, who, as is likely, benefited from us, since they lived after us in time, I mean after the teaching set forth to us by our Savior. Hear what they acknowledged in writing. From Porphyry, On Abstinence from Animal Food.

Notes and citation

Summary: Greek philosophers after Christ also rejected material sacrifice, as Porphyry shows.

Porphyry (third century) wrote On Abstinence from Animal Food; no controlled-list entry for this work.

Cite (SBL): Eusebius, Dem. ev. 3.3.9 (Dindorf 3:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-9). (abbreviation not yet checked)

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3.3.10Dindorf 3:161

“Θεῷ μὲν τὸ ἐπὶ πᾶσιν, ὥς τις ἀνὴρ σοφὸς ἔφη, μηδὲν τῶν αἰσθητῶν μήτε θυμιῶντες μήτʼ ἐπονομάζοντες· οὐδὲν γὰρ ἔνυλον, ὅ μὴ τῷ ἀύλῳ εὐθύς ἐστιν ἀκάθαρτον· διὸ οὐδὲ λόγος αὐτῷ ὁ κατὰ φωνὴν οἰκεῖος, οὐδʼ ὁ ἔνδον, ὅταν πάθει ψυχῆς ᾖ μεμολυσμένος) διὰ δὲ σιγῆς καθαρᾶς καὶ τῶν περὶ αὐτοῦ καθαρῶν ἐννοιῶν θρησκεύσομεν αὐτόν. δεῖ ἄρα συναφθέντας καὶ ὁμοιωθέντας αὐτῷ τὴν αὑτῶν ἀγωγὴν θυσίαν ἱερὰν προσαγαγεῖν θεῷ, τὴν αὐτὴν δὲ καὶ ὕμνον οὖσαν καὶ ἡμῶν σωτηρίαν. ἐν ἀπαθείᾳ ἄρα τῆς ψυχῆς, τοῦ δὲ θεοῦ θεωρίᾳ ἡ θυσία αὕτη τελεῖται.” Ἐκ τῆς Ἀπολλωνίου τοῦ Τυανέως θεολογίας.

“Theǭ men to epi pasin, hōs tis anēr sophos ephē, mēden tōn aisthētōn mēte thymiōntes mētʼ eponomazontes; ouden gar enylon, ho mē tǭ aulǭ euthys estin akatharton; dio oude logos autǭ ho kata phōnēn oikeios, oudʼ ho endon, hotan pathei psychēs ę̄ memolysmenos) dia de sigēs katharas kai tōn peri autou katharōn ennoiōn thrēskeusomen auton. dei ara synaphthentas kai homoiōthentas autǭ tēn hautōn agōgēn thysian hieran prosagagein theǭ, tēn autēn de kai hymnon ousan kai hēmōn sōtērian. en apatheią ara tēs psychēs, tou de theou theōrią hē thysia hautē teleitai.” Ek tēs Apollōniou tou Tyaneōs theologias.

“To the God over all, as a wise man said, we offer nothing perceptible by the senses, neither burning incense nor naming anything; for there is nothing material that is not at once impure to the immaterial. Therefore not even speech uttered by the voice is proper to him, nor inward speech when it is defiled by passion of the soul; but we shall worship him in pure silence and with pure thoughts about him. We must therefore, united with him and made like him, offer our own conduct as a holy sacrifice to God, which is also our hymn and our salvation. This sacrifice, then, is performed in the soul’s freedom from passion and in the contemplation of God.” From the theology of Apollonius of Tyana.

Notes and citation

Summary: Porphyry teaches that the supreme God is worshiped by silence, pure thought, and a passionless life, not material offerings.

Porphyry, On Abstinence 2.34. The “wise man” is probably Apollonius of Tyana, quoted next. No controlled-list entry for Porphyry’s On Abstinence.

Notes on the original text

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

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 3.3.10 (Dindorf 3:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-10). (abbreviation not yet checked)

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3.3.11Dindorf 3:161–162

Ὅὕτως τοίνυν μάλιστα ἂν τις τὴν προσήκουσαν ἐπιμέλειαν ποιοῖτο τοῦ θείου, τυγχάνοι τε αὐτόθεν ἵλεω τε καὶ εὐμενοῦς αὐτοῦ παρʼ ὁντιναοῦν ἀνθρώπων, εἰ θεῷ μὲν, ὃν δὴ φαμὲν τοῦτον, ἑνί τε ὄντι καὶ κεχωρισμένῳ πάντων, μεθʼ ὃν γνωρίζεσθαι τοὺς λοιποὺς ἀναγκαῖον, μὴ θύοι τι τὴν ἀρχὴν, μήτε ἀνάπτοι πῦρ μήτε τι καθόλου τῶν αἰσθητῶν ἐπονομάζοι· δεῖται γὰρ οὐδενὸς οὐδὲ παρὰ τῶν κρειττόνων ἤπερ ἡμεῖς ἐσμεν, οὐδʼ ἔστιν ὃ τὴν ἀρχὴν γῆ ἀνίησι φυτὸν ἢ τρέφει ζῷον ἢ ἀὴρ, ᾧ οὐ πρόσεστί γε μίασμα·) μόνῳ δὲ χρῷτο πρὸς αὐτὸν ἀεὶ τῷ κρείττονι λόγῳ, λέγω δὲ τῷ μὴ διὰ στόματος ἰόντι, παρὰ δὲ τοῦ καλλίστου τῶν ὄντων διὰ τοῦ καλλίστου τοὐ ἐν ἡμῖν αἰτοίη τὰ ἀγαθά· νοῦς δέ ἐστιν οὗτος ὀργάνου μὴ δεόμενος.”

Houtōs toinyn malista an tis tēn prosēkousan epimeleian poioito tou theiou, tynchanoi te autothen hileō te kai eumenous autou parʼ hontinaoun anthrōpōn, ei theǭ men, hon dē phamen touton, heni te onti kai kechōrismenǭ pantōn, methʼ hon gnōrizesthai tous loipous anankaion, mē thyoi ti tēn archēn, mēte anaptoi pyr mēte ti katholou tōn aisthētōn eponomazoi; deitai gar oudenos oude para tōn kreittonōn ēper hēmeis esmen, oudʼ estin ho tēn archēn gē aniēsi phyton ē trephei zǭon ē aēr, hǭ ou prosesti ge miasma;) monǭ de chrǭto pros auton aei tǭ kreittoni logǭ, legō de tǭ mē dia stomatos ionti, para de tou kallistou tōn ontōn dia tou kallistou tou en hēmin aitoiē ta agatha; nous de estin houtos organou mē deomenos.”

“In this way, then, a person would best pay the proper attention to the Divine and obtain from him favor and kindness beyond any other man: if to God, whom we call [the First], who is one and separate from all, after whom the others must be acknowledged, he sacrifices nothing at all, kindles no fire, and names nothing perceptible by the senses (for he needs nothing, not even from beings better than we are; nor is there any plant the earth sends up, or animal it or the air nourishes, to which some defilement does not belong); but uses toward him always only the better word, I mean that which does not pass through the mouth, and asks good things from the most beautiful of beings through the most beautiful thing in us; and this is mind, which needs no instrument.”

Textual problem in this passage: see the notes.

Notes and citation

Summary: Apollonius of Tyana taught that the First God should be worshiped not with sacrifice but with the silent word of the mind.

Apollonius of Tyana, On Sacrifices, a fragment also quoted in Praep. ev. 4.13. The words “the First” are supplied from that parallel for the corrupt ὃν δὴ φαμὲν τοῦτον; no controlled-list entry for Apollonius.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 3.3.11 (Dindorf 3:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-11). (abbreviation not yet checked)

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3.3.12Dindorf 3:162

Εἰ δὴ οὖν ταῦτα καὶ πρὸς τῶν παρʼ Ἕλλησι διαπρεπῶν φιλοσόφων τε καὶ θεολόγων ὁμολογεῖται, πῶς ἂν εἴη πλάνος ὁ μὴ μόνον λόγους, ἀλλʼ ἔργα τῶν λόγων πολὺ πρότερον τοῖς φοιτηταῖς ἐκτελεῖν παραδοὺς, διʼ ὧν κατὰ τὸν ὀρθὸν λόγον ἔμελλον θεραπεύειν τὸ θεῖον; ὅπως δὲ καὶ τίσι λόγοις οἱ παλαιοὶ Ἑβραῖοι θύειν μνημονεύονται διειληφότες ἐν τῷ πρώτῳ συγγράμματι τῆς παρούσης ὑποθέσεως, ἐκείνοις ἀρκεσθησόμεθα.

Ei dē oun tauta kai pros tōn parʼ Hellēsi diaprepōn philosophōn te kai theologōn homologeitai, pōs an eiē planos ho mē monon logous, allʼ erga tōn logōn poly proteron tois phoitētais ektelein paradous, diʼ hōn kata ton orthon logon emellon therapeuein to theion? hopōs de kai tisi logois hoi palaioi Hebraioi thyein mnēmoneuontai dieilēphotes en tǭ prōtǭ syngrammati tēs parousēs hypotheseōs, ekeinois arkesthēsometha.

If, then, these things are acknowledged even by the distinguished philosophers and theologians among the Greeks, how could he be a deceiver who handed down to his pupils not only words but, much earlier, the deeds corresponding to the words, by which they were to serve the Divine according to right reason? How and with what reasoning the ancient Hebrews are recorded to have sacrificed we discussed in the first book of the present work, and we will be content with that.

Notes and citation

Summary: Since Greek philosophers agree, Jesus who taught true worship cannot be a deceiver; ancient Hebrew sacrifice was treated in Book 1.

Cf. 1.10.

Cite (SBL): Eusebius, Dem. ev. 3.3.12 (Dindorf 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-12). (abbreviation not yet checked)

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3.3.13Dindorf 3:162

ἐπεὶ δὲ πρὸς τοῖς ἐξητασμένοις ἔγνωμεν παρὰ τοῦ Χριστοῦ μαθόντες ὅτι γεννητὸς ὁ κόσμος, καὶ ὅτι οὐρανὸς αὐτὸς καὶ ἥλιος καὶ σελήνη καὶ ἄστρα ἔργα θεοῦ τυγχάνει, καὶ ὅτι χρὴ μὴ ταῦτα, ἀλλὰ τὸν ποιητὴν αὐτῶν σέβειν, σκέψασθαι δεῖ μὴ ἄρα ἠπατήμεθα, τοῦτον παρʼ αὐτοῦ διδαχθέντες φρονεῖν τὸν τρόπον.

epei de pros tois exētasmenois egnōmen para tou Christou mathontes hoti gennētos ho kosmos, kai hoti ouranos autos kai hēlios kai selēnē kai astra erga theou tynchanei, kai hoti chrē mē tauta, alla ton poiētēn autōn sebein, skepsasthai dei mē ara ēpatēmetha, touton parʼ autou didachthentes phronein ton tropon.

And since, besides the things examined, we have learned from Christ that the world came into being, and that heaven itself and the sun and moon and stars are works of God, and that we must worship not these but their Maker, we must consider whether we have been deceived in being taught by him to think in this way.

Notes and citation

Summary: Christ taught that the world was created and that its Maker alone is to be worshiped.

Notes on the original text

Digital text corrected (letter lost in the digital text): ἐξητσμένοις → ἐξητασμένοις.

Cite (SBL): Eusebius, Dem. ev. 3.3.13 (Dindorf 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-13). (abbreviation not yet checked)

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3.3.14Dindorf 3:162

καὶ μὴν Ἑβραίων καὶ οὗτος ἦν ὁ λόγος, καὶ φιλοσόφων δὲ οἱ μάλιστα διαφανεῖς τοῖς αὐτοῖς συνηνέχθησαν, γεννητὸν καὶ αὐτὸν τὸν οὐρανὸν, καὶ ἥλιον, καὶ σελήνην, καὶ ἄστρα, καὶ τὸν σύμπαντα κόσμον πρὸς τοῦ τῶν ὅλων ποιητοῦ γεγονότα ἀποφηνάμενοι. ἀλλὰ καὶ συντέλειαν καὶ μεταβολὴν τὴν ἐπὶ τὰ κρείττω τοῦδε τοῦ παντὸς ἔσεσθαι προσδοκᾶν ἐδίδαξεν, ταῖς Ἑβραίων καὶ τοῦτο ἀκολούθως γραφαῖς.

kai mēn Hebraiōn kai houtos ēn ho logos, kai philosophōn de hoi malista diaphaneis tois autois synēnechthēsan, gennēton kai auton ton ouranon, kai hēlion, kai selēnēn, kai astra, kai ton sympanta kosmon pros tou tōn holōn poiētou gegonota apophēnamenoi. alla kai synteleian kai metabolēn tēn epi ta kreittō toude tou pantos esesthai prosdokan edidaxen, tais Hebraiōn kai touto akolouthōs graphais.

And yet this too was the doctrine of the Hebrews, and the most eminent of the philosophers agreed with them, declaring that heaven itself, the sun, moon, and stars, and the whole world came into being and were made by the Maker of all. He also taught us to expect a consummation and a change of this universe for the better, this too in accordance with the scriptures of the Hebrews.

Notes and citation

Summary: Creation and the world’s future renewal are Hebrew doctrines shared by leading philosophers.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 3.3.14 (Dindorf 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-14). (abbreviation not yet checked)

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3.3.15Dindorf 3:162

τί οὖν; οὐχὶ καὶ ὁ Πλάτων φύσεως λυτῆς καὶ φθαρτῆς οἶδεν αὐτόν τε οὐρανὸν καὶ ἥλιον καὶ σελήνην καὶ τοὺς λοιποὺς ἀστέρας, εἰ καὶ μὴ λυθήσεσθαί φησι ταῦτα, τῷ μὴ τὸν συμπήξαντα βούλεσθαι;

ti oun? ouchi kai ho Platōn physeōs lytēs kai phthartēs oiden auton te ouranon kai hēlion kai selēnēn kai tous loipous asteras, ei kai mē lythēsesthai phēsi tauta, tǭ mē ton sympēxanta boulesthai?

What then? Does not Plato too know that heaven itself, the sun, the moon, and the other stars are of a nature that can be dissolved and destroyed, even if he says they will not be dissolved because the one who fastened them together does not will it?

Notes and citation

Summary: Plato too held the heavens destructible by nature, preserved only by God’s will.

Plato, Tim. 41a–b.

Notes on the original text

Digital text corrected (stray mark in the digital text): ὁ Πλάτωνʼ φύσεως → ὁ Πλάτων φύσεως.

Extrabiblical texts: Plato, Tim. 41a–b (Plato (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 3.3.15 (Dindorf 3:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-15). (abbreviation not yet checked)

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3.3.16Dindorf 3:162–163

εἰ δʼ ἄρα βουληθείη εἶναι φύσεως τοιαύτης, ψυχὴν δὲ ἀθάνατον ἔχειν ἡμᾶς κατʼ οὐδὲν μὲν ἐμφερῆ τοῖς ἀλόγοις ζῴοις, τῶν δὲ τοῦ θεοῦ δυνάμεων φέρουσαν ἀπεικονίσματα διδάξας ἡγεῖσθαι, οὕτως τʼ ἔχειν καὶ διακεῖσθαι καὶ φρονεῖν πάντα βάρβαρον καὶ ἰδιώτην παιδεύσας, ἆρʼ οὐχὶ σοφωτέρους ἀπείργασται τοὺς καθʼ ὅλης τῆς οἰκουμένης τὰ αὐτοῦ φρονοῦντας τῶν τὰς ὀφρῦς ἀνεσπακότων, οἳ μηδὲν κατὰ τὴν οὐσίαν διαφέρειν ἀπεφήναντο ἐμπίδος τε καὶ εὐλῆς καὶ μυίας τὴν ἐν ἀνθρώποις ψυχὴν, ἀλλὰ καὶ ὄφεως καὶ ἐχίδνης ἄρκτου τε καὶ παρδάλεως καὶ συὸς ψυχῆς κατʼ οὐδὲν, ὅσον ἐπὶ λόγῳ φύσεως τε καὶ οὐσίας, τὴν σφῶν αὐτῶν τῶν φιλοσοφωτάτων ψυχὴν διαλλάττειν;

ei dʼ ara boulētheiē einai physeōs toiautēs, psychēn de athanaton echein hēmas katʼ ouden men empherē tois alogois zǭois, tōn de tou theou dynameōn pherousan apeikonismata didaxas hēgeisthai, houtōs tʼ echein kai diakeisthai kai phronein panta barbaron kai idiōtēn paideusas, arʼ ouchi sophōterous apeirgastai tous kathʼ holēs tēs oikoumenēs ta autou phronountas tōn tas ophrys anespakotōn, hoi mēden kata tēn ousian diapherein apephēnanto empidos te kai eulēs kai muias tēn en anthrōpois psychēn, alla kai opheōs kai echidnēs arktou te kai pardaleōs kai syos psychēs katʼ ouden, hoson epi logǭ physeōs te kai ousias, tēn sphōn autōn tōn philosophōtatōn psychēn diallattein?

If, then, he willed them to be of such a nature, and taught us to believe that we have an immortal soul, in no way like the irrational animals but bearing images of the powers of God, and trained every barbarian and unlearned person to hold, be disposed, and think so, has he not made those throughout the world who share his views wiser than those who knit their brows, who declared that the soul in human beings differs in substance in no way from that of a gnat, a worm, or a fly, and that the soul of those most philosophical men themselves differs in no way, as far as nature and substance go, from the soul of a snake, a viper, a bear, a leopard, or a pig?

Notes and citation

Summary: Christ taught the soul’s immortality and dignity, wiser than philosophers who equated human and animal souls.

The first clause is loose in the digital text (“If, then, he willed them …” refers back to God’s will in 3.3.15; the subject then shifts to Christ). The philosophers meant are probably Pythagoreans and others who taught the kinship of all souls; uncertain.

Cite (SBL): Eusebius, Dem. ev. 3.3.16 (Dindorf 3:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-16). (abbreviation not yet checked)

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3.3.17Dindorf 3:163

καὶ θείου δὲ πρὸς τούτοις δικαιωτηρίου συνεχῶς ὑπομιμνήσκων καὶ μελλούσης ἔσεσθαι κρίσεως, κολάσεις τε καὶ τιμωρίας ἀπαραιτήτους τοῖς ἀσεβέσιν ὑπογράφων, τοῖς τε εὐσεβέσιν ἐπαγγελίας θεοῦ αἰωνίου ζωῆς καὶ οὐρανῶν βασιλείας καὶ σὺν θεῷ μακαρίας διαγωγῆς, τίνα ἂν πλανήσειεν, οὐχὶ δὲ μᾶλλον προτρέψαιτο σπεύδειν μὲν ἐπʼ ἀρετὴν, τῶν προσδοκωμένων ἕνεκα τοῖς εὐσεβέσιν ἐπάθλων, ἀποτρέπεσθαι δὲ πάσης κακίας διὰ τὰς ἐπηρτημένας τοῖς ἀσεβέσι τιμωρίας;

kai theiou de pros toutois dikaiōtēriou synechōs hypomimnēskōn kai mellousēs esesthai kriseōs, kolaseis te kai timōrias aparaitētous tois asebesin hypographōn, tois te eusebesin epangelias theou aiōniou zōēs kai ouranōn basileias kai syn theǭ makarias diagōgēs, tina an planēseien, ouchi de mallon protrepsaito speudein men epʼ aretēn, tōn prosdokōmenōn heneka tois eusebesin epathlōn, apotrepesthai de pasēs kakias dia tas epērtēmenas tois asebesi timōrias?

And besides this, constantly reminding us of the divine tribunal and the judgment to come, and describing inexorable punishments and penalties for the ungodly, and promises of God to the godly of eternal life, the kingdom of heaven, and a blessed life with God, whom would he deceive? Would he not rather urge people to hasten toward virtue for the sake of the prizes expected by the godly, and to turn from all wickedness because of the punishments hanging over the ungodly?

Notes and citation

Summary: Christ’s teaching on judgment and reward urges people to virtue, not deception.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 3.3.17 (Dindorf 3:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-17). (abbreviation not yet checked)

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3.3.18Dindorf 3:163

ἐν τοῖς δογματικοῖς τῶν αὐτοῦ λόγων παρειλήφαμεν εἶναί τινας μετὰ τὸν ἀνωτάτω θεὸν δυνάμεις, ἀσωμάτους τὴν φύσιν καὶ νοερὰς, λογικάς τε καὶ παναρέτους, τὸν παμβασιλέα χορευούσας, ὧν πλείους καὶ μέχρι ἀνθρώπων νεύματι τοῦ πατρὸς διά τινας σωτηρίους οἰκονομίας ἀπεστάλθαι· ἃς δὴ γνωρίζειν καὶ τιμᾶν κατὰ τὸ μέτρον τῆς ἀξίας ἐδιδάχθημεν, μόνῳ τῷ παμβασιλεῖ θεῷ τὴν σεβάσμιον τιμὴν ἀπονέμοντες.

en tois dogmatikois tōn autou logōn pareilēphamen einai tinas meta ton anōtatō theon dynameis, asōmatous tēn physin kai noeras, logikas te kai panaretous, ton pambasilea choreuousas, hōn pleious kai mechri anthrōpōn neumati tou patros dia tinas sōtērious oikonomias apestalthai; has dē gnōrizein kai timan kata to metron tēs axias edidachthēmen, monǭ tǭ pambasilei theǭ tēn sebasmion timēn aponemontes.

In the doctrinal parts of his words we have received that there are, after the supreme God, certain powers, incorporeal and intellectual in nature, rational and all-virtuous, forming a chorus around the King of all, many of whom have been sent even to men by the Father’s bidding for certain saving dispensations. These we have been taught to recognize and honor according to the measure of their worth, rendering reverent worship to the God and King of all alone.

Heb 1:14 (echo, low confidence)

Notes and citation

Summary: Christ taught about angels, to be honored in due measure while worship belongs to God alone.

Cite (SBL): Eusebius, Dem. ev. 3.3.18 (Dindorf 3:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-18). (abbreviation not yet checked)

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3.3.19Dindorf 3:163–164

ἔτι πρὸς τούτοις ἔγνωμεν παρʼ αὐτοῦ μαθόντες πολεμίας τινὰς καὶ ἐχθρὰς τοῦ ἀνθρωπείου γένους ἀμφὶ τὸν περὶ γῆν ἀέρα πωτᾶσθαι, καὶ σὺν τοῖς πονηροῖς διατρίβειν δυνάμεις δαιμόνων, καὶ πνευμάτων πονηρῶν, καὶ τῶν ἐν τούτοις ἀρχόντων, οὓς παντὶ σθένει φεύγειν πεπαιδεύμεθα, εἰ καὶ ὅτι μάλιστα θεῶν προσηγορίας καὶ τιμὰς ἑαυτοῖς ὑφαρπάζουσιν, ταύτης δʼ οὖν ἔτι μᾶλλον τῆς θεομαχίας καὶ τῆς θεοεχθρίας ἕνεκεν ἀποτρεπτέας εἷναι, καθʼ ἃς ἐν τῇ Προπαρασκευῇ πεποιήμεθα διὰ πλείστων ἀποδείξεις. τοιαῦτα ἄττα τυγχάνει καὶ ἐν τοῖς δογματικοῖς μαθήμασι τοῦ σωτῆρος ἡμῶν ἀναφερόμενα, Ἑβραίων τῶν πάλαι θεοφιλῶν ἀνδρῶν τε καὶ προφητῶν ἄντικρυς εὐσεβῆ παιδεύματα.

eti pros toutois egnōmen parʼ autou mathontes polemias tinas kai echthras tou anthrōpeiou genous amphi ton peri gēn aera pōtasthai, kai syn tois ponērois diatribein dynameis daimonōn, kai pneumatōn ponērōn, kai tōn en toutois archontōn, hous panti sthenei pheugein pepaideumetha, ei kai hoti malista theōn prosēgorias kai timas heautois hypharpazousin, tautēs dʼ oun eti mallon tēs theomachias kai tēs theoechthrias heneken apotrepteas heinai, kathʼ has en tę̄ Proparaskeuę̄ pepoiēmetha dia pleistōn apodeixeis. toiauta atta tynchanei kai en tois dogmatikois mathēmasi tou sōtēros hēmōn anapheromena, Hebraiōn tōn palai theophilōn andrōn te kai prophētōn antikrys eusebē paideumata.

Besides this, we have learned from him that certain hostile powers, enemies of the human race, fly about the air around the earth and dwell with the wicked: powers of demons and evil spirits and their rulers, whom we have been trained to flee with all our strength, even if they seize for themselves the names and honors of gods; and all the more for this very reason, their fighting against God and hatred of God, they are to be shunned, as we have shown with very many proofs in the Preparation. Such are the things found in the doctrinal teachings of our Savior, plainly the pious lessons of the God-beloved men and prophets of the Hebrews of old.

Eph 2:2 (echo, medium confidence) · Eph 6:12 (echo, medium confidence)

Notes and citation

Summary: Christ taught about hostile demons in the air, to be shunned though they claim divine honors.

Cf. Eph 2:2; 6:12.

Cite (SBL): Eusebius, Dem. ev. 3.3.19 (Dindorf 3:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-19). (abbreviation not yet checked)

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3.3.20Dindorf 3:164

εἰ δὴ οὖν ταῦτα σεμνὰ, εἰ ὠφέλιμα, εἰ φιλόσοφα, εἰ ἀρετῆς μεστὰ, τίσιν εὐλόγως ἂν ὁ τούτων διδάσκαλος ἐπιγραφείη τὸ τοῦ πλάνου ὄνομα; ἀλλὰ ταῦτα μὲν ὡς περὶ κοινοῦ τὴν φύσιν ἀνθρώπου τέως ἐξητάσθω, παραστατικὰ τῆς σεμνῆς καὶ βιωφελοῦς διδασκαλίας αὐτοῦ τυγχάνοντα· φέρε δὴ καὶ τὰ θειότερα σκεψόμεθα.

ei dē oun tauta semna, ei ōphelima, ei philosopha, ei aretēs mesta, tisin eulogōs an ho toutōn didaskalos epigrapheiē to tou planou onoma? alla tauta men hōs peri koinou tēn physin anthrōpou teōs exētasthō, parastatika tēs semnēs kai biōphelous didaskalias autou tynchanonta; phere dē kai ta theiotera skepsometha.

If, then, these things are venerable, useful, philosophical, full of virtue, on what grounds could the name of deceiver reasonably be attached to their teacher? But let these things be examined for now as of a man common in nature, showing his venerable and beneficial teaching. Come, let us consider the more divine things too.

Notes and citation

Summary: Jesus’ teaching refutes the charge of deception; next his more divine works.

Cite (SBL): Eusebius, Dem. ev. 3.3.20 (Dindorf 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-2-32/#p-3-3-20). (abbreviation not yet checked)

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