Demonstration of the Gospel 4.15.1–4.15.65

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 65 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 4, chapter 15

4.15.1Dindorf 3:242

Τοῦτο τῆς εἰς ἀνθρώπους ἀφίξεως τέλος ἦν, τὸν πάλαι τῆς τοῦ πατρὸς γνώσεως ἀποπεπλανημένον εἰς τὴν οἰκείαν ἐπαναγαγεῖν, καὶ τὸν συγγενῆ καὶ φίλον τῆς τε αὐτοῦ κατηξιωμένον εἰκόνος τῆς οἰκείας ἀπολαῦσαι ζωῆς, φίλον τε καὶ οἰκεῖον τοῦ πατρὸς ἀποφῆναι τοῦτον, διʼ ὃν αὐτὸς ὁ τοῦ θεοῦ λόγος ὑπέστη γενέσθαι ἄνθρωπος.

Touto tēs eis anthrōpous aphixeōs telos ēn, ton palai tēs tou patros gnōseōs apopeplanēmenon eis tēn oikeian epanagagein, kai ton syngenē kai philon tēs te autou katēxiōmenon eikonos tēs oikeias apolausai zōēs, philon te kai oikeion tou patros apophēnai touton, diʼ hon autos ho tou theou logos hypestē genesthai anthrōpos.

This was the purpose of his coming among men: to bring back to its own home the human being who had long ago wandered from the knowledge of the Father; to let him who was kindred and dear, and deemed worthy of his image, enjoy his proper life; and to show him to be the friend and intimate of the Father, him for whose sake the Word of God himself consented to become man.

Notes and citation

Summary: The Word became man to restore humanity to the knowledge and friendship of the Father.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.1 (Dindorf 3:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-1). (abbreviation not yet checked)

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

4.15.2Dindorf 3:242–243

οὕτω δῆτα, ὡς ἐν βραχεῖ φάναι, ἡ κατὰ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν ὑπόθεσις, διάφορον ἔχουσα τὴν οἰκονομίαν, ἐκ τῶν παρʼ Ἑβραίοις παραστήσεται προφητικῶν λόγων, ὥσπερ οὖν μικρὸν ὕστερον αἱ ἐξ αὐτῶν δείξουσι μαρτυρίαι, πιστουμένων τὰ παλαιὰ τῶν νέων γραμμάτων, καὶ τῶν εὐαγγελικῶν τὰς τῶν προφητικῶν μαρτυρίας ἐπισφραγιζομένων. ἀλλὰ γὰρ τούτων ὧδε ἐχόντων ὥρα λοιπὸν καὶ περὶ τῆς προσηγορίας αὐτοῦ διελθεῖν, καθʼ ὃ Ἰησοῦς καὶ Χριστὸς ἀνηγόρευται, διʼ ὅσων τε προφητειῶν ὀνομαστὶ προεκηρύττετο.

houtō dēta, hōs en brachei phanai, hē kata ton sōtēra kai kyrion hēmōn Iēsoun ton Christon hypothesis, diaphoron echousa tēn oikonomian, ek tōn parʼ Hebraiois parastēsetai prophētikōn logōn, hōsper oun mikron hysteron hai ex autōn deixousi martyriai, pistoumenōn ta palaia tōn neōn grammatōn, kai tōn euangelikōn tas tōn prophētikōn martyrias episphragizomenōn. alla gar toutōn hōde echontōn hōra loipon kai peri tēs prosēgorias autou dielthein, kathʼ ho Iēsous kai Christos anēgoreutai, diʼ hosōn te prophēteiōn onomasti proekērytteto.

So then, to speak briefly, the subject of our Savior and Lord Jesus Christ, with its varied dispensation, will be established from the prophetic words among the Hebrews, as the testimonies drawn from them will show a little later, the new writings confirming the old, and the Gospels putting their seal on the testimonies of the prophets. But this being so, it is time now to discuss his names also, by which he has been called Jesus and Christ, and in how many prophecies he was proclaimed beforehand by name.

Notes and citation

Summary: Eusebius will prove his account of Christ from the prophets, beginning with the names Jesus and Christ.

Topics: Christology, Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 4.15.2 (Dindorf 3:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-2). (abbreviation not yet checked)

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4.15.3Dindorf 3:243

πρῶτα δὲ σκεψώμεθα τί βούλεται δηλοῦν ἡ τοῦ Χριστοῦ προσηγορία, πρὶν ἄρξασθαι τῆς κατὰ μέρος συναγωγῆς τῶν προφητικῶν περὶ τοῦ προκειμένου σκέμματος λογίων. προσήκειν δὲ ἡγοῦμαι περὶ αὐτῆς πρῶτον τῆς Χριστοῦ διαλαβεῖν προσηγοίας, διαρθρῶσαί τε τὴν περὶ αὐτῆς ἔννοιαν, ὡς ἂν μηδὲν ἡμᾶς λάθοι τόν κατὰ τὸν τόπον ζητουμένων.

prōta de skepsōmetha ti bouletai dēloun hē tou Christou prosēgoria, prin arxasthai tēs kata meros synagōgēs tōn prophētikōn peri tou prokeimenou skemmatos logiōn. prosēkein de hēgoumai peri autēs prōton tēs Christou dialabein prosēgoias, diarthrōsai te tēn peri autēs ennoian, hōs an mēden hēmas lathoi ton kata ton topon zētoumenōn.

But first let us consider what the name Christ means, before beginning to collect in detail the prophetic oracles on the subject before us. I think it fitting first to discuss the name Christ itself and to analyze its meaning, so that nothing of what is being sought in this place may escape us.

Notes and citation

Summary: Eusebius will first explain what the name Christ means.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.3 (Dindorf 3:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-3). (abbreviation not yet checked)

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4.15.4Dindorf 3:243

ἄλλος μὲν οὖν ἐγγύθεν καὶ ἐκ τῶν καθʼ ἡμᾶς ἀρξάμενος εἶπεν ἂν Μωσέα νομοθετῆσαι πρῶτον ἁπάντων τοὺς τῷ θεῷ ἱερωμένους μύρῳ σκευαστῷ χρίεσθαι, εὐωδίας δεῖν τὰ σώματα καὶ ἀγαθοῦ τινος ἀποπνεῖν ἡγησάμενος, ἐπεὶ πᾶν τὸ δυσῶδες μιαραῖς καὶ ἀκαθάρτοις δυνάμεσιν εἶναι φίλον, ὡς ἔμπαλιν τοῖς φιλαγάθοις τὸ εὐῶδες.

allos men oun engythen kai ek tōn kathʼ hēmas arxamenos eipen an Mōsea nomothetēsai prōton hapantōn tous tǭ theǭ hierōmenous myrǭ skeuastǭ chriesthai, euōdias dein ta sōmata kai agathou tinos apopnein hēgēsamenos, epei pan to dysōdes miarais kai akathartois dynamesin einai philon, hōs empalin tois philagathois to euōdes.

Someone else, starting from what is near at hand and familiar to us, might say that Moses was the first of all to legislate that those consecrated to God should be anointed with prepared ointment, thinking that their bodies ought to breathe out fragrance and something good, since every foul smell is dear to defiled and unclean powers, as conversely fragrance is to those who love the good.

Exod 30:30 (allusion, medium confidence)

Notes and citation

Summary: A surface explanation: Moses ordered priests anointed with perfumed oil because good smells repel evil powers.

Cite (SBL): Eusebius, Dem. ev. 4.15.4 (Dindorf 3:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-4). (abbreviation not yet checked)

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4.15.5Dindorf 3:243

ὅθεν καὶ θυμιάματι συγκειμένῳ εἰς ὑπερβολὴν εὐωδίας καθʼ ἑκάστην ἡμέραν τοῖς ἱερεῦσι χρῆσθαι ἐν τῷ ἱερῷ νομοθετῆσαι, ὅπως κατακιρναμένου τοῦ ἀέρος καὶ τὸ δυσῶδες ἀφανίζοντος, θεία τις ἀπορροὴ τοῖς εὐχομένοις καταμιγνύηται.

hothen kai thymiamati synkeimenǭ eis hyperbolēn euōdias kathʼ hekastēn hēmeran tois hiereusi chrēsthai en tǭ hierǭ nomothetēsai, hopōs katakirnamenou tou aeros kai to dysōdes aphanizontos, theia tis aporroē tois euchomenois katamignyētai.

For this reason he legislated also that the priests should use incense in the temple every day, compounded for the utmost fragrance, so that, as it mingled with the air and did away with any foul smell, some divine emanation might be mingled with those who prayed.

Exod 30:7–8 (allusion, medium confidence)

Notes and citation

Summary: The same explanation accounts for the daily incense.

Cite (SBL): Eusebius, Dem. ev. 4.15.5 (Dindorf 3:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-5). (abbreviation not yet checked)

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4.15.6Dindorf 3:243

διὰ γὰρ τοῦτο αὐτὸ καὶ χρῖσμα ἀλειπτικὸν εὐωδέστατον διὰ μυρεψικῆς τέχνης συνθεῖναι, ὡς ἂν χρίοιντο τούτῳ οἱ τῶν κοινῶν δημοσίᾳ προστήσεσθαι μέλλοντες, καὶ τὸ τοῦ Χριστοῦ ὄνομα πρῶτον Μωσέα τοῖς χριομένοις ἐπιθεῖναι· τοῦτο δὲ τὸ χρῖσμα μὴ μόνον ἀρχιερεῦσι παραδοθῆναι, ἀλλὰ καὶ τοῖς μετὰ ταῦτα προφήταις καὶ βασιλεῦσιν, οἷς καὶ αὐτοῖς τούτῳ χρίεσθαι μόνοις ἐξὸν ἦν τῷ μύρῳ.

dia gar touto auto kai chrisma aleiptikon euōdestaton dia myrepsikēs technēs syntheinai, hōs an chriointo toutǭ hoi tōn koinōn dēmosią prostēsesthai mellontes, kai to tou Christou onoma prōton Mōsea tois chriomenois epitheinai; touto de to chrisma mē monon archiereusi paradothēnai, alla kai tois meta tauta prophētais kai basileusin, hois kai autois toutǭ chriesthai monois exon ēn tǭ myrǭ.

For this very reason, such a person would say, he had a most fragrant anointing oil compounded by the perfumer’s art, so that those who were to preside publicly over the community might be anointed with it; and Moses was the first to give the name Christ to the anointed. This anointing was handed down not only to high priests, but also to the prophets and kings afterwards, who alone were permitted to be anointed with this ointment.

Exod 30:22–25 (allusion, medium confidence)

Notes and citation

Summary: On this view the sacred oil and the title “christ” were given to high priests, prophets, and kings.

Cite (SBL): Eusebius, Dem. ev. 4.15.6 (Dindorf 3:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-6). (abbreviation not yet checked)

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4.15.7Dindorf 3:243–244

ταῦτα μὲν οὖν προχειρότερα ἂν εἴη, πόρρω γε μὴν καθε- στῶτα τῆς ἐνθέου καὶ μεγαλοφυοῦς τοῦ προφήτου διανοίας.

tauta men oun procheirotera an eiē, porrō ge mēn kathe- stōta tēs entheou kai megalophyous tou prophētou dianoias.

These explanations would be the more obvious ones, but they are far removed from the divine and lofty meaning of the prophet.

Notes and citation

Summary: Such explanations miss Moses’ deeper meaning.

Cite (SBL): Eusebius, Dem. ev. 4.15.7 (Dindorf 3:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-7). (abbreviation not yet checked)

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4.15.8Dindorf 3:244

ὁ γάρ τοι θαυμάσιος ἐκεῖνος καὶ μέγας ὡς ἀληθῶς ἱεροφάντης πᾶσαν γεώδη καὶ σωματικὴν οὐσίαν ἐν μόναις εἰδὼς ταῖς ποιότησι διακεκριμένην, κατʼ οὐδένατρόπον ἑτἐραντῆς ἑτέρας προυτίμησεν, τὰ πάντ εἰδὼς μιᾶς ὄντα ἔκγονα ὕλης οὔποτε ἑστώσης, οὐδέ τι βέβαιον ἐν τῇ φύσει ἐχούσης, ἀεὶ δὲ ῥεούσης καὶ ἐπὶ τὴν οἰκείαν φθορὰν ἐπειγομένης. οὔκουν τὸ ἡδὺ τῶν σωμάτων εἵλετο, οὐδʼ αὐτὸ καθʼ αὑτὸ προύκρινεν ἂν τὸ ἀπὸ τῶν αἰσθήσεων προσηνές· χαμαὶ γὰρ καὶ ἐπὶ σωμάτων ἡδονὴν πεσούσης τοῦτʼ ἂν εἲη τὸ πάθος ψυχῆς.

ho gar toi thaumasios ekeinos kai megas hōs alēthōs hierophantēs pasan geōdē kai sōmatikēn ousian en monais eidōs tais poiotēsi diakekrimenēn, katʼ oudenatropon heterantēs heteras proutimēsen, ta pant eidōs mias onta ekgona hylēs oupote hestōsēs, oude ti bebaion en tę̄ physei echousēs, aei de rheousēs kai epi tēn oikeian phthoran epeigomenēs. oukoun to hēdy tōn sōmatōn heileto, oudʼ auto kathʼ hauto proukrinen an to apo tōn aisthēseōn prosēnes; chamai gar kai epi sōmatōn hēdonēn pesousēs toutʼ an eiē to pathos psychēs.

For that wonderful and truly great revealer of sacred things knew that all earthly and bodily substance is distinguished only by its qualities; he did not in any way prefer one to another, knowing that all are offspring of one matter, which never stands still and has nothing stable in its nature, but is always flowing and hastening to its own corruption. So he did not choose what is pleasant in bodies, nor would he have preferred for its own sake what is agreeable to the senses; for that would be the passion of a soul fallen to the ground and to the pleasure of bodies.

Notes and citation

Summary: Moses did not value perfume for its own sake, knowing that all matter is transient.

Cite (SBL): Eusebius, Dem. ev. 4.15.8 (Dindorf 3:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-8). (abbreviation not yet checked)

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4.15.9Dindorf 3:244

μυρίοι γοῦν τῶν τὰ σώματα τεθηλυμμένων, ἐμπαθεῖς ἄλλως καὶ ἀκόλαστοι, μύρων καὶ ποικίλων περιεργίαις χρώμενοι, πάσης αἰσχρὰς καὶ ῥυπώσης δυσωδίας τὰς ψυχὰς ἐπιφέρονται, ὡς ἔμπαλιν οἷ θεοφιλεῖς, ἀρετῆς ἐμπνέοντες, τὴν πολὺ κρείττονα τῶν ἀπὸ γῆς ἀρωμάτων τὴν ἀπὸ σωφροσύνης καὶ δικαιοσύνης καὶ πάσης εὐσεβείας ἀναδιδομένην εὐωδίαν ἐπαγόμενοι τὴν τῶν ὑλικῶν σωμάτων ὀδμὴν ἐν οὐδενὶ τέθεινται λόγῳ

myrioi goun tōn ta sōmata tethēlymmenōn, empatheis allōs kai akolastoi, myrōn kai poikilōn periergiais chrōmenoi, pasēs aischras kai rhypōsēs dysōdias tas psychas epipherontai, hōs empalin hoi theophileis, aretēs empneontes, tēn poly kreittona tōn apo gēs arōmatōn tēn apo sōphrosynēs kai dikaiosynēs kai pasēs eusebeias anadidomenēn euōdian epagomenoi tēn tōn hylikōn sōmatōn odmēn en oudeni tetheintai logǭ

Countless men who have made their bodies effeminate, passionate and licentious besides, who use the refinements of ointments and varied perfumes, carry in their souls every shameful and filthy stench; while, conversely, the God-loving, breathing virtue, bringing with them the fragrance that rises from self-control and righteousness and all piety, far better than the spices of the earth, hold the smell of material bodies of no account.

2 Cor 2:15 (echo, low confidence)

Notes and citation

Summary: Perfumed bodies may hide foul souls, while the godly exhale the better fragrance of virtue.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 4.15.9 (Dindorf 3:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-9). (abbreviation not yet checked)

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4.15.10Dindorf 3:244

ταῦτα οὖν εὖ μάλα διειληφὼς ὁ προφήτης μύρων μὲν ἢ καὶ θυμιαμάτων οὐδεμίαν προηγουμένην ἐποιεῖτο φροντίδα, κερειττόνων δὲ καὶ θείων εἰκόνας, ὡς ἐνῆν δυνατὸν, διὰ σωμάτων τοῖς μόνως οὕτως καὶ οὐδʼ ἄλλως τὰ θεῖα οἵοις τε μανθάνειν παρεδίδου.

tauta oun eu mala dieilēphōs ho prophētēs myrōn men ē kai thymiamatōn oudemian proēgoumenēn epoieito phrontida, kereittonōn de kai theiōn eikonas, hōs enēn dynaton, dia sōmatōn tois monōs houtōs kai oudʼ allōs ta theia hoiois te manthanein paredidou.

The prophet, understanding this well, took no primary care for ointments or incense, but handed down images of better and divine things, as far as was possible, through bodily things, to those who could learn divine things only in this way and in no other.

Notes and citation

Summary: Moses used perfumes only as bodily images of divine realities for those who needed them.

Cite (SBL): Eusebius, Dem. ev. 4.15.10 (Dindorf 3:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-10). (abbreviation not yet checked)

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4.15.11Dindorf 3:244–245

ὅτι δὴ τοῦτʼ αὐτὸ καὶ ὁ θεῖος ἀναγέγραπται εἰρηκὼς χρησμὸς φήσας ‟ ὅρα ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὅρει.” σύμβολα τοιγαροῦν ἑτέρων, ἅπερ τύπους εἴωθεν ὀνομάζειν, ἐπιτελῶν τὴν διὰ τοῦ μύρου χρῖσιν ἐνομοθέτει.

hoti dē toutʼ auto kai ho theios anagegraptai eirēkōs chrēsmos phēsas ‟ hora poiēseis panta kata ton typon ton deichthenta soi en tǭ horei.” symbola toigaroun heterōn, haper typous eiōthen onomazein, epitelōn tēn dia tou myrou chrisin enomothetei.

This very thing the divine oracle is recorded as saying: “See, you shall make everything according to the pattern shown to you on the mountain.” So, performing symbols of other things, which he is accustomed to call types, he legislated the anointing with ointment.

Exod 25:40 (quotation, high confidence)

Notes and citation

Summary: God told Moses to make everything according to the heavenly pattern, so the anointing was a type of higher things.

The quotation is Exod 25:40 (LXX, “according to the pattern,” τύπον); the digital text reads τόπον (“place”), an evident slip in view of the following “types.”

Notes on the original text

Digital text corrected (OCR: τόπον for τύπον (Exod 25:40 LXX; “types” follows)): κατὰ τὸν τόπον τὸν δειχθέντα → κατὰ τὸν τύπον τὸν δειχθέντα.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 4.15.11 (Dindorf 3:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-11). (abbreviation not yet checked)

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4.15.12Dindorf 3:245

ὅ γε μὴν ὑψηλὸς καὶ ἐν ἀπορρήτοις δηλούμενος αὐτῶν λόγος, ὡς δυνατὸν εἰπεῖν, τοιαύτην εἶχε διάνοιαν, τὸ μόνον ἀγαθὸν καὶ μόνον ὡς ἀληθῶς εὐῶδες καὶ τίμιον, καὶ πάσης μὲν ζωῆς αἴτιον, πᾶσι δὲ σὺν τῷ εἷναι καὶ τὸ εὑ εἶναι δεδωρημένον, ἕν τοῦθʼ ὁ παρʼ Ἑβραίοις λόγος ἠπίστατο πρῶτον τῶν ὅλων αἴτιον, αὐτὸν δὴ τὸν ὕψιστον καὶ παμβασιλέα τῶν ἀπάντων δημιουργὸν θεόν.

ho ge mēn hypsēlos kai en aporrētois dēloumenos autōn logos, hōs dynaton eipein, toiautēn eiche dianoian, to monon agathon kai monon hōs alēthōs euōdes kai timion, kai pasēs men zōēs aition, pasi de syn tǭ heinai kai to heu einai dedōrēmenon, hen touthʼ ho parʼ Hebraiois logos ēpistato prōton tōn holōn aition, auton dē ton hypsiston kai pambasilea tōn apantōn dēmiourgon theon.

But their lofty meaning, revealed in secret, had, so far as one can say, this sense. The only good, the only truly fragrant and precious, the cause of all life, who has given to all both being and well-being: this one the doctrine of the Hebrews knew as the first cause of the universe, the Most High himself, the King of all, God the creator of all things.

Notes and citation

Summary: The true fragrance is God himself, the Most High, the source of all being and good.

Cite (SBL): Eusebius, Dem. ev. 4.15.12 (Dindorf 3:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-12). (abbreviation not yet checked)

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4.15.13Dindorf 3:245

τούτου δὴ οὖν τὴν παναλκῆ καὶ πανάγαθον καὶ παντὸς καλοῦ χορηγὸν τῆς ἀνωτάτω καὶ ἀγεννήτου θεότητος δύναμιν τὸ θεῖον πνεῦμα οἰκείῳ καὶ προσφυεῖ συμβαλὸν παραδείγματι ἔλαιον θεοῦ προσαγορεύει· διόπερ Χριστὸν καὶ ἠλειμμένον τὸν αὐτῆς μέτοχον ἀποκαλεῖ.

toutou dē oun tēn panalkē kai panagathon kai pantos kalou chorēgon tēs anōtatō kai agennētou theotētos dynamin to theion pneuma oikeiǭ kai prosphyei symbalon paradeigmati elaion theou prosagoreuei; dioper Christon kai ēleimmenon ton autēs metochon apokalei.

His all-mighty and all-good power, the supreme and unbegotten Godhead that supplies every good, the divine Spirit, comparing it to a fitting and appropriate example, calls “oil” of God; and therefore it calls the one who shares in it Christ, the anointed.

Notes and citation

Summary: Scripture calls the Father’s divine power “oil,” and so names the one who shares it “Christ,” the Anointed.

Notes on the original text

Digital text corrected (OCR: θ for υ): σθμβαλὸν → συμβαλὸν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.13 (Dindorf 3:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-13). (abbreviation not yet checked)

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4.15.14Dindorf 3:245

ἔλαιον δὲ μὴ τὸν οἶκτον ἐν τούτοις ἄκουε, μηδὲ τὴν ἐπὶ τοῖς δυσπραγοῦσι λύπην, ἀλλʼ ὃ ὁ καρπος του φυτοῦ παρίστησι, τὸ πάσης ἀμιγὲς ὑγρὰς ὅλης, φωτὸς αὐξητικὸν, πόνων θεραπευτικὸν, καμάτων ἀπαλλακτικὸν, τὸ τῶν ἐπαλειψαμένων φαιδροποιὸν, φωτὸς δίκην ἀποστίλβον ταῖς μαρμαρυγαῖς, διαυγῆ τε καὶ λαμπρὰν τῶν αὐτῷ χρωμένων ἀποτελοῦν τὴν ὄψιν, ὅ φησιν ἡ θεία γραφὴ ‟ τοῦ πρόσωπον ἐν ἐλαίῳ.”

elaion de mē ton oikton en toutois akoue, mēde tēn epi tois dyspragousi lypēn, allʼ ho ho karpos tou phytou paristēsi, to pasēs amiges hygras holēs, phōtos auxētikon, ponōn therapeutikon, kamatōn apallaktikon, to tōn epaleipsamenōn phaidropoion, phōtos dikēn apostilbon tais marmarygais, diaugē te kai lampran tōn autǭ chrōmenōn apoteloun tēn opsin, ho phēsin hē theia graphē ‟ tou prosōpon en elaiǭ.”

But do not take “oil” here in the sense of pity, or sorrow for the unfortunate, but as what the fruit of the tree provides: free from every moist matter, increasing light, soothing pains, relieving weariness, making cheerful those who anoint themselves, glittering like light with its gleam, and rendering the face of those who use it clear and bright; as the divine Scripture says, “to make the face … with oil.”

Ps 104:15 (103:15 LXX) (quotation, high confidence)

Notes and citation

Summary: “Oil” here means olive oil, which brightens, soothes, and gladdens, not “pity.”

Eusebius distinguishes ἔλαιον (oil) from its near-homophone ἔλεος (pity). The quotation is Ps 104:15 (103:15 LXX), “to make the face cheerful with oil”; the verb has dropped out of the digital text.

Cite (SBL): Eusebius, Dem. ev. 4.15.14 (Dindorf 3:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-14). (abbreviation not yet checked)

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4.15.15Dindorf 3:245–246

τούτῳ τοιγαροῦν ὁ λόγος τὴν ἀνωτάτω τοῦ πανηγεμόνος καὶ παμβασιλέως θεοῦ δύναμιν συμβαλὼν τῷ παραδείγματι, τὸν πρῶτον καὶ μόνον ὅλῳ τούτῳ χρισθέντα, καὶ τῆς θεικῆς καὶ πᾶσιν ἀκοινωνήτου πατρικῆς εὐωδίας μετειληφότα, καὶ μόνον ἐξ αὐτοῦ γεννηθέντα θεὸν λόγον, μετοχῇ τε τοῦ γεννήσαντος ἀγεννήτου καὶ πρώτου καὶ μείζονος θεὸν ἐκ θεοῦ ἀποφανθέντα, Χριστὸν καὶ ἠλειμμένον ὢ ἀπεκάλεσε. διὸ καὶ ἐν ψαλμοῖς πρὸς αὐτὸν δὴ τοῦ- τον τὸν ὑπὸ τοῦ πατρὸς ἠλειμμένον ἀναφωνεῖ τὸ φάσκον ὧδε λόγιον ‟ ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδι κίαν· διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.”

toutǭ toigaroun ho logos tēn anōtatō tou panēgemonos kai pambasileōs theou dynamin symbalōn tǭ paradeigmati, ton prōton kai monon holǭ toutǭ christhenta, kai tēs theikēs kai pasin akoinōnētou patrikēs euōdias meteilēphota, kai monon ex autou gennēthenta theon logon, metochę̄ te tou gennēsantos agennētou kai prōtou kai meizonos theon ek theou apophanthenta, Christon kai ēleimmenon ō apekalese. dio kai en psalmois pros auton dē tou- ton ton hypo tou patros ēleimmenon anaphōnei to phaskon hōde logion ‟ ho thronos sou ho theos eis ton aiōna tou aiōnos; rhabdos euthytētos hē rhabdos tēs basileias sou. ēgapēsas dikaiosynēn kai emisēsas adi kian; dia touto echrise se ho theos ho theos sou elaion agalliaseōs para tous metochous sou.”

Comparing, then, to this example the supreme power of God, the ruler and king of all, Scripture called Christ and Anointed the first and only one who was anointed with the whole of it, who shared in the divine paternal fragrance incommunicable to all others: God the Word, alone begotten from him, who by participation in the unbegotten, first, and greater one who begot him was shown to be God from God. Therefore in the Psalms too the oracle cries out to this very one, anointed by the Father, saying: “Your throne, O God, is for ever and ever; a scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”

Ps 45:6–7 (44:7-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The Word alone is anointed with the whole of the Father’s divinity, as Psalm 45 says, and so is Christ and God from God.

The quotation is Ps 45:6–7 (44:7–8 LXX). Eusebius calls the Father “greater” and says the Son is “God from God” “by participation” (μετοχῇ) in the one who begot him.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.15.15 (Dindorf 3:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-15). (abbreviation not yet checked)

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4.15.16Dindorf 3:246

Ἀλλὰ γὰρ μία μὲν ἡ τοῦ ἐλαίου φύσις, ἡ δὲ τοῦ μύρου πολλῶν ἐπὶ τὸ αὐτὸ σύνοδον σημαίνει. ταύτῃ τοι καὶ ἡ πρώτη καὶ ἀγέννητος τοῦ παμβασι- λέως θεοῦ δύναμις καθʼ ὅ μὲν ἁπλῆ τις καὶ ἀσύνθετος καὶ ἄλλης πάσης οὐσίας ἀμιγὴς ἐπινοεῖται, ἀπλῷ τῷ τοῦ ἐλαίου προσρήματι παραβέβληται, καθʼ ὃ δὲ πλείστων ἐπινοιῶν ἐν ταὐτῷ περιληπτικὴ τυγζάνει, οἷον ποιητικῆς ἢ βασιλικῆς, προνοητικόν τε καὶ κριτικὸν, φιλάνθρωπόν τε καὶ σωτήριον, ἄλλων τε ὅσων μυρίων ἐπινοίᾳ θεωρουμένων, εἰκότως μύρῳ πάλιν ἡ τῶν πολλῶν καὶ ἀγαθῶν περιληπτικὴ δύναμις ἀπείκασται, ᾧ κεχρῆσθαι τὸν ἀληθῆ καὶ μόνον ἀρχιερέα τοῦ θεοῦ θεῖοι λόγοι παιδεύουσι

Alla gar mia men hē tou elaiou physis, hē de tou myrou pollōn epi to auto synodon sēmainei. tautę̄ toi kai hē prōtē kai agennētos tou pambasi- leōs theou dynamis kathʼ ho men haplē tis kai asynthetos kai allēs pasēs ousias amigēs epinoeitai, aplǭ tǭ tou elaiou prosrēmati parabeblētai, kathʼ ho de pleistōn epinoiōn en tautǭ perilēptikē tygzanei, hoion poiētikēs ē basilikēs, pronoētikon te kai kritikon, philanthrōpon te kai sōtērion, allōn te hosōn myriōn epinoią theōroumenōn, eikotōs myrǭ palin hē tōn pollōn kai agathōn perilēptikē dynamis apeikastai, hǭ kechrēsthai ton alēthē kai monon archierea tou theou theioi logoi paideuousi

But the nature of oil is one, while ointment signifies the combination of many things into one. So too the first and unbegotten power of God, the King of all, insofar as it is conceived as simple, uncompounded, and unmixed with any other substance, has been compared under the simple name of oil; but insofar as it embraces very many aspects in one (creative and royal, providential and judicial, loving humanity and saving, and countless others discerned by thought), the power that embraces many good things has fittingly been likened again to ointment, with which the divine words teach that the true and only high priest of God has been anointed.

Notes and citation

Summary: Oil signifies God’s simplicity, compound ointment his many attributes; both anoint the true high priest.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.16 (Dindorf 3:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-16). (abbreviation not yet checked)

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4.15.17Dindorf 3:246

πρῶτός γέ τοι αὐτὸς ὁ Μώσης ἐν ἀπορρήτοις τὰ θεῖα ἐποπτεῦσαι ἠξιωμένος, καὶ τὰς περὶ τοῦ πρώτου καὶ μόνου ἠλειμμένου καὶ ἀρχιερέως τοῦ θεοῦ τελετὰς ἐν ταῖς αὐτοῦ θεοφανείαις πρὸς αὐτοῦ τετελεσμένας, εἰκόνας προστάττεται ἐπὶ γῆς καὶ σύμβολα καταστήσασθαι τῶν ἐν ταῖς θεοπτίαις νενοημένων, ὡς ἂν ἔχοιεν προεμμελετᾶν τοῖς συμβόλοις οἶ τῶνδʼ ἠξιωμένοι μέχρι τῆς τῶν ἀληθῶν ἐποπτείας.

prōtos ge toi autos ho Mōsēs en aporrētois ta theia epopteusai ēxiōmenos, kai tas peri tou prōtou kai monou ēleimmenou kai archiereōs tou theou teletas en tais autou theophaneiais pros autou tetelesmenas, eikonas prostattetai epi gēs kai symbola katastēsasthai tōn en tais theoptiais nenoēmenōn, hōs an echoien proemmeletan tois symbolois oi tōndʼ ēxiōmenoi mechri tēs tōn alēthōn epopteias.

Moses himself was the first to be deemed worthy of beholding divine things in secret, and the rites concerning the first and only anointed one and high priest of God, which were performed by him in his theophanies. He was commanded to establish on earth images and symbols of what he had perceived in his visions of God, so that those deemed worthy of these might practice beforehand in the symbols, until they came to behold the realities.

Notes and citation

Summary: Moses, having seen heavenly realities, was told to establish symbols of them on earth as preparation.

Cite (SBL): Eusebius, Dem. ev. 4.15.17 (Dindorf 3:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-17). (abbreviation not yet checked)

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4.15.18Dindorf 3:246–247

αὐτῷ δῆτα ἀφορισάμενος τέως τὸν ἐξ ἀνθρώπων ἐπὶ γῆς τῷ θεῷ ἱερατεύεσθαι ἐπιτήδειον ἄνδρα πρῶτος τοῦτον Χριστὸν ἐπωνόμασε, κατʼ ἀναφορὰν τῆς ἐν τοῖς νοητοῖς θεωρίας, καὶ τοῦτον διά τινος ἀλοιφῆς εὐώδους κρείττονα τῶν λοιπῶν ἀνθρώπων ἀποφήνας, ἄντικρυς καὶ διαρρήδην ἀνεκήρυξεν, ὅτι δὴ καθʼ αὑτὴν ἡ τοῦ γεννητοῦ φύσις ἅπασα, καὶ πολὺ πλέον ἡ ἀνθρωπεία τῆς ἀγεννήτου δυνάμεως ἀπολειπομένη, δεῖται τῆς ἀπὸ τοῦ κρείττονος εὐωδίας.

autǭ dēta aphorisamenos teōs ton ex anthrōpōn epi gēs tǭ theǭ hierateuesthai epitēdeion andra prōtos touton Christon epōnomase, katʼ anaphoran tēs en tois noētois theōrias, kai touton dia tinos aloiphēs euōdous kreittona tōn loipōn anthrōpōn apophēnas, antikrys kai diarrēdēn anekēryxen, hoti dē kathʼ hautēn hē tou gennētou physis hapasa, kai poly pleon hē anthrōpeia tēs agennētou dynameōs apoleipomenē, deitai tēs apo tou kreittonos euōdias.

So, setting apart for the time being the man suited to serve God as priest on earth, he was the first to name him Christ, in reference to what he had contemplated among intelligible things; and by making him superior to other men through a fragrant anointing he proclaimed plainly and expressly that the whole of begotten nature in itself, and much more human nature, falling short of the unbegotten power, needs the fragrance that comes from the better.

Notes and citation

Summary: By anointing the priest Moses taught that all creatures need the fragrance of the higher power.

Cite (SBL): Eusebius, Dem. ev. 4.15.18 (Dindorf 3:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-18). (abbreviation not yet checked)

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4.15.19Dindorf 3:247

ἀλλὰ τοῦ μὲν ἀνωτάτου καὶ πρώτου οὔ τινι θεμιτὸν ἐφικέσθαι· ἑνὶ γὰρ μόνῳ τῷ μονογενεῖ καὶ πρωτοτόκῳ τοῦτʼ ἀνέκειτο τὸ γέρας· τοῖς δὲ μετʼ αὐτὸν οὐκ ἄλλως ἢ διὰ μόνης τῆς τοῦ δευτέρου μετουσίας τῶν ἀγαθῶν οἶόν τε ἦν ἐπαύρασθαι· πνεύματος ἄρα ἐνθέου τὸ παρὰ Μωσεῖ σύμβολον ἦν.

alla tou men anōtatou kai prōtou ou tini themiton ephikesthai; heni gar monǭ tǭ monogenei kai prōtotokǭ toutʼ anekeito to geras; tois de metʼ auton ouk allōs ē dia monēs tēs tou deuterou metousias tōn agathōn oion te ēn epaurasthai; pneumatos ara entheou to para Mōsei symbolon ēn.

But to reach the supreme and first is permitted to no one; for this privilege was reserved for one alone, the only-begotten and firstborn. For those after him it was possible to enjoy good things in no other way than through participation in the second alone. So the symbol in Moses was of the divine Spirit.

Notes and citation

Summary: Only the Son reaches the Father directly; others receive good only through the Son, and the anointing symbolized the Spirit.

“The second” (ὁ δεύτερος) is the Son.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.15.19 (Dindorf 3:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-19). (abbreviation not yet checked)

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4.15.20Dindorf 3:247

‟ διαιρέσεις δὲ χαρισμάτων εἰσὶν, τὸ δʼ αὐτὸ πνεῦμα, ” οὗ μάλιστα μετέχειν φιλοτιμεῖσθαι ἱερέας καὶ προφήτας καὶ βασιλέας ᾤετο δεῖν, ὡς ἂν οὐχ ὑπὲρ ἑαυτῶν μόνον, ἀλλὰ καὶ παντὸς τοῦ ἔθνους τῷ θεῷ καθωσιωμένους.

‟ diaireseis de charismatōn eisin, to dʼ auto pneuma, ” hou malista metechein philotimeisthai hiereas kai prophētas kai basileas ǭeto dein, hōs an ouch hyper heautōn monon, alla kai pantos tou ethnous tǭ theǭ kathōsiōmenous.

“There are varieties of gifts, but the same Spirit”; and in this Spirit above all he thought priests, prophets, and kings should strive to share, as those consecrated to God not for themselves only, but for the whole nation.

1 Cor 12:4 (quotation, high confidence)

Notes and citation

Summary: Priests, prophets, and kings were to share the one Spirit on behalf of the whole nation.

The quotation is 1 Cor 12:4.

Cite (SBL): Eusebius, Dem. ev. 4.15.20 (Dindorf 3:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-20). (abbreviation not yet checked)

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4.15.21Dindorf 3:247

ὅτι δὲ δὴ θειοτέρων ἦν τὰ παρὰ Μωσεῖ σύμβολα, καὶ ὡς δυνατὸν ἦν καὶ ἄνευ γεώδους μύρου τοὺς τῷ θείῳ πνεύματι κατόχους Χριστοὺς ὀνομάξεσθαι, φέρε τι μᾶλλον ἀκριβέστερον διασκεψώμεθα.

hoti de dē theioterōn ēn ta para Mōsei symbola, kai hōs dynaton ēn kai aneu geōdous myrou tous tǭ theiǭ pneumati katochous Christous onomaxesthai, phere ti mallon akribesteron diaskepsōmetha.

That the symbols in Moses belonged to more divine things, and that it was possible for those possessed by the divine Spirit to be called christs even without earthly ointment, let us examine somewhat more exactly.

Notes and citation

Summary: Eusebius will show that people filled with the Spirit were called “christs” without earthly oil.

Cite (SBL): Eusebius, Dem. ev. 4.15.21 (Dindorf 3:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-21). (abbreviation not yet checked)

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4.15.22Dindorf 3:247

Δαβὶδ ἐν ρδ΄ Ψαλμῷ τὰς περὶ τὸν Ἀβραὰμ καὶ τὸν Ἰσαὰκ καὶ τὸν Ἰακὼβ ἀναλαβὼν ἱστορίας αὐτοὺς δὴ ἐκείνους τοὺς θεοφιλεῖς προπάτορας καὶ πρὸ τῶν Μώσεως χρόνων γενομένους Χριστοὺς ἀποκαλεῖ, οὐ διʼ ἄλλο ἢ διὰ τὴν τοῦ θείου πνεύματος, οὑ μετεῖχον, ἐπιρροήν.

Dabid en rd΄ Psalmǭ tas peri ton Abraam kai ton Isaak kai ton Iakōb analabōn historias autous dē ekeinous tous theophileis propatoras kai pro tōn Mōseōs chronōn genomenous Christous apokalei, ou diʼ allo ē dia tēn tou theiou pneumatos, hou meteichon, epirroēn.

David, in the 104th Psalm, taking up the stories of Abraham, Isaac, and Jacob, calls those God-loving forefathers, who lived even before the times of Moses, christs, for no other reason than the inflowing of the divine Spirit in which they shared.

Ps 105:15 (104:15 LXX) (allusion, high confidence)

Notes and citation

Summary: In Psalm 105 David calls the patriarchs “christs,” though they lived before Moses, because they had the Spirit.

Eusebius numbers the psalm as the Septuagint does (104); in the English Bible it is Psalm 105.

Cite (SBL): Eusebius, Dem. ev. 4.15.22 (Dindorf 3:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-22). (abbreviation not yet checked)

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4.15.23Dindorf 3:247–248

ἱστορήσας γοῦν ὅπως ἐπεξενώθησαν τοῖς ἀλλοφύλοις καὶ ὡς ἐπιβουλευθέντες σωτῆρος ἔτυχον τοῦ θεοῦ, κατὰ τὰ παρὰ Μωσεῖ δηλούμενα, προφήτας αὐτοὺς ὁμοῦ καὶ Χριστοὺς ὀνομάζει, οὔπω τότε Μώσεως ἐν ἀνθρώποις ὂντος, οὐδὲ τοῦ κατ αὐτὸν σκευαστοῦ μύρου νενομοθετημένου. ἄκουε ’δε οἷά φησιν ὁ Ψαλμός ‟ μηήσθητε τῶν θαυμασίων αὐτοῦ ὧν ἐποίησε· τὰ τέρατα αὐτοῦ καὶ τὰ κρίματα τοῦ στόματος αὐτοῦ· σπέρμα Ἀβραὰμ δοῦλοι αὐτοῦ, οἶ υἱοὶ Ἰακὼβ ἐκλεκτοὶ αὐτοῦ.

historēsas goun hopōs epexenōthēsan tois allophylois kai hōs epibouleuthentes sōtēros etychon tou theou, kata ta para Mōsei dēloumena, prophētas autous homou kai Christous onomazei, oupō tote Mōseōs en anthrōpois ontos, oude tou kat auton skeuastou myrou nenomothetēmenou. akoue ’de hoia phēsin ho Psalmos ‟ mēēsthēte tōn thaumasiōn autou hōn epoiēse; ta terata autou kai ta krimata tou stomatos autou; sperma Abraam douloi autou, oi huioi Iakōb eklektoi autou.

For having recounted how they sojourned among foreigners and how, when plotted against, they found God as their savior, as Moses relates, he names them both prophets and christs, when Moses was not yet among men and the ointment prepared according to his instructions had not yet been legislated. Hear what the Psalm says: “Remember his wonders that he has done, his marvels and the judgments of his mouth, O seed of Abraham his servants, sons of Jacob his chosen ones.

Ps 105:5–6 (104:5-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 105 begins its account of the patriarchs.

The quotation, continued in 4.15.24, is Ps 105:5–15 (104:5–15 LXX); “his servants” follows the Septuagint.

Cite (SBL): Eusebius, Dem. ev. 4.15.23 (Dindorf 3:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-23). (abbreviation not yet checked)

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4.15.24Dindorf 3:248

αὐτὸς κύριος ὁ θεὸς ἡμῶν, ἐν πάσῃ τῇ γῇ τὰ κρίματα αὐτοῦ. ἐμνήσθη εἰς τὸν αἰῶνα διαθήκης αὐτοῦ, λόγου οὗ ἐνετείλατο εἰς χιλίας γενεὰς, ὃν διέθετο τῷ Ἀβραὰμ, καὶ τοὐ ὅρκου αὐτοῦ τῷ Ἰσαάκ. καὶ ἔστησεν αὐτὴν τῷ Ἰακὼβ εἰς πρόσταγμα καὶ τῷ Ἰσραὴλ εἰς διαθήκην αἰώνιον, λέγων, σοὶ δώσω τὴν γῆν Χαναὰν, σχοίνισμα κληρονομίας ὑμῶν. καὶ διῆλθον ἐξ ἔθνους εἰς ἔθνος καὶ ἐκ βασιλείας εἰς λαὸν ἕτερον. οὐκ ἀφῆκεν ἄνθρωπον ἀδικῆσαι αὐτοὺς, καὶ ἤλεγξεν ὑπὲρ αὐτῶν βασιλεῖς· μὴ ἅπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε.”

autos kyrios ho theos hēmōn, en pasę̄ tę̄ gę̄ ta krimata autou. emnēsthē eis ton aiōna diathēkēs autou, logou hou eneteilato eis chilias geneas, hon dietheto tǭ Abraam, kai tou horkou autou tǭ Isaak. kai estēsen autēn tǭ Iakōb eis prostagma kai tǭ Israēl eis diathēkēn aiōnion, legōn, soi dōsō tēn gēn Chanaan, schoinisma klēronomias hymōn. kai diēlthon ex ethnous eis ethnos kai ek basileias eis laon heteron. ouk aphēken anthrōpon adikēsai autous, kai ēlenxen hyper autōn basileis; mē haptesthe tōn christōn mou, kai en tois prophētais mou mē ponēreuesthe.”

He is the Lord our God; his judgments are in all the earth. He has remembered his covenant for ever, the word that he commanded for a thousand generations, which he made with Abraham, and his oath to Isaac; and he established it for Jacob as an ordinance and for Israel as an everlasting covenant, saying, ‘To you I will give the land of Canaan, the portion of your inheritance.’ And they went from nation to nation and from one kingdom to another people. He did not allow any man to wrong them, and he rebuked kings on their account: ‘Do not touch my christs, and do my prophets no harm.’”

Ps 105:7–15 (104:7-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm ends by calling the patriarchs God’s “christs” and prophets.

Ps 105:7–15 (104:7–15 LXX), shortened. “My christs” renders τῶν χριστῶν μου, “my anointed ones.”

Cite (SBL): Eusebius, Dem. ev. 4.15.24 (Dindorf 3:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-24). (abbreviation not yet checked)

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4.15.25Dindorf 3:248

Ταῦτα μὲν ὁ Δαβίδ· ὁ δὲ Μώσης καὶ οἵους βασιλεῖς ἤλεγξεν ἱστορεῖ λέγων ‟καὶ ἤτασε κύριος τὸν Φαραὼ ἐτασμοῖς μεγάλοις, καὶ τὸν οἶκον αὐτοῦ περὶ Σάρρας τῆς γυναικὸς Ἀβραάμ.”

Tauta men ho Dabid; ho de Mōsēs kai hoious basileis ēlenxen historei legōn ‟kai ētase kyrios ton Pharaō etasmois megalois, kai ton oikon autou peri Sarras tēs gynaikos Abraam.”

So David. And Moses tells which kings he rebuked, saying: “And the Lord afflicted Pharaoh with great afflictions, and his house, because of Sarah the wife of Abraham.”

Gen 12:17 (quotation, high confidence)

Notes and citation

Summary: Moses records God’s rebuke of Pharaoh for Sarah’s sake.

The quotation is Gen 12:17 (LXX). The digital text repeats “καὶ.”

Notes on the original text

Digital text corrected (repeated word): ‟καὶ καὶ ἤτασε → ‟καὶ ἤτασε.

Cite (SBL): Eusebius, Dem. ev. 4.15.25 (Dindorf 3:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-25). (abbreviation not yet checked)

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4.15.26Dindorf 3:248

καὶ πάλιν περὶ τοῦ βασιλέως Γεραρῶν γράφει ‟ καὶ ἦλθεν ὁ θεὸς πρὸς Ἀβιμἐλεχ ἐν ὕπνῳ τὴν νύκτα, καὶ εἶπεν, ἰδοὺ σὺ ἀποθνήσκεις περὶ τῆς γυναικὸς ἧς ἔλαβες αὕτη δὲ ἦν τοῦ Ἀβραάμ.”

kai palin peri tou basileōs Gerarōn graphei ‟ kai ēlthen ho theos pros Abimelech en hypnǭ tēn nykta, kai eipen, idou sy apothnēskeis peri tēs gynaikos hēs elabes hautē de ēn tou Abraam.”

And again he writes of the king of Gerar: “And God came to Abimelech in sleep by night and said, ‘Behold, you are about to die because of the woman whom you have taken; for she is Abraham’s.’”

Gen 20:3 (quotation, high confidence)

Notes and citation

Summary: God also rebuked Abimelech for Sarah’s sake.

The quotation is Gen 20:3 (LXX).

Cite (SBL): Eusebius, Dem. ev. 4.15.26 (Dindorf 3:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-26). (abbreviation not yet checked)

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4.15.27Dindorf 3:248

περὶ οὗ ἑξῆς προιών φησι ‟ νὐν δὲ ἀπόδος τὴν γυναῖκα τῷ ἀνθρώπῳ, ὅτι προφήτης ἐστὶν, καὶ προσεύξεται περὶ σοῦ.”

peri hou hexēs proiōn phēsi ‟ nyn de apodos tēn gynaika tǭ anthrōpǭ, hoti prophētēs estin, kai proseuxetai peri sou.”

And concerning Abraham he goes on to say: “Now return the man his wife, for he is a prophet, and he will pray for you.”

Gen 20:7 (quotation, high confidence)

Notes and citation

Summary: God calls Abraham a prophet.

The quotation is Gen 20:7.

Cite (SBL): Eusebius, Dem. ev. 4.15.27 (Dindorf 3:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-27). (abbreviation not yet checked)

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4.15.28Dindorf 3:248–249

Ὁρᾷς ὅπως διὰ τούτων τοὺς πάλαι θεοφιλεῖς καὶ προφήτας Χριστοὺς ὁ Δαβὶδ, μᾶλλον δὲ τὸ θεῖον διʼ αὐτοῦ προσεῖπε πνεῦμα, οὐ τῷ γεώδει μύρῳ κεχρισμένους. πῶς γὰρ, Μώσεως ὑστέροις χρόνοις οὕτω διαταξαμένου; ἄκουε δὲ καὶ Ἠσαίου οὕτω σαφέστατα περὶ τοῦ Χριστοῦ θεσπίζοντος,, ὡς ἀποσταλησομένου ὑπὸ τοῦ θεοῦ τοῖς ἀνθρώποις λυτρωτοῦ καὶ σωτῆρος, ἥξοντός τε κηρῦξαι τοῖς τὰς ψυχὰς αἰχμαλώτοις ἄφεσιν καὶ τοῖς τὰς διανοίας τυφλοῖς ἀνάβλεψιν.

Horąs hopōs dia toutōn tous palai theophileis kai prophētas Christous ho Dabid, mallon de to theion diʼ autou proseipe pneuma, ou tǭ geōdei myrǭ kechrismenous. pōs gar, Mōseōs hysterois chronois houtō diataxamenou? akoue de kai Ēsaiou houtō saphestata peri tou Christou thespizontos,, hōs apostalēsomenou hypo tou theou tois anthrōpois lytrōtou kai sōtēros, hēxontos te kēryxai tois tas psychas aichmalōtois aphesin kai tois tas dianoias typhlois anablepsin.

You see how by these words David, or rather the divine Spirit through him, addressed the God-loving men and prophets of old as christs, though they had not been anointed with earthly ointment. How could they have been, when Moses gave these instructions at a later time? Hear also Isaiah prophesying most clearly about the Christ, as one who would be sent by God to men as redeemer and savior, and who would come to proclaim release to souls held captive and recovery of sight to minds that were blind.

Isa 61:1 (allusion, high confidence)

Notes and citation

Summary: The patriarchs were called christs without oil; Isaiah too prophesies a Christ anointed by God to free captives and heal the blind.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.28 (Dindorf 3:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-28). (abbreviation not yet checked)

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4.15.29Dindorf 3:249

τοῦτον γὰρ πάλιν ὁ προφήτης οὐ σκευαστῷ μύρῳ, ἀλλὰ τῷ τῆς πατρικῆς θεότητος νοητῷ καὶ θεοπρεπεῖ Χριστὸν γεγεννῆσθαι διδάσκει, οὐχ ὑπʼ ἀνθρώπων, ἀλλὰ ἐκτοῦ πατρὸς κεχρισμένον.

touton gar palin ho prophētēs ou skeuastǭ myrǭ, alla tǭ tēs patrikēs theotētos noētǭ kai theoprepei Christon gegennēsthai didaskei, ouch hypʼ anthrōpōn, alla ektou patros kechrismenon.

For the prophet teaches that this one became Christ, again not by prepared ointment but by the spiritual and God-befitting oil of the Father’s divinity, anointed not by men but by the Father.

Notes and citation

Summary: Isaiah’s Christ is anointed by the Father’s divinity, not by human hands.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.29 (Dindorf 3:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-29). (abbreviation not yet checked)

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4.15.30Dindorf 3:249

λέγει δʼ οὖν ἐξ αὐτοῦ προσώπου ‟ πνεῦμα κυρίου ἐπʼ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με. εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρῦξαι αἰχμαλώτοις ἄφεσιν, ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν καὶ τυφλοῖς ἀνάβλεψιν.”

legei dʼ oun ex autou prosōpou ‟ pneuma kyriou epʼ eme, hou heineken echrise me. euangelisasthai ptōchois apestalke me, kēryxai aichmalōtois aphesin, iasasthai tous syntetrimmenous tēn kardian kai typhlois anablepsin.”

He speaks, then, in his person: “The Spirit of the Lord is upon me, because he has anointed me. He has sent me to preach good news to the poor, to proclaim release to captives, to heal the brokenhearted, and recovery of sight to the blind.”

Isa 61:1 (quotation, high confidence)

Notes and citation

Summary: Isaiah 61:1 speaks in the person of the Anointed.

The quotation is Isa 61:1 (LXX). The digital text repeats “πνεῦμα.”

Notes on the original text

Digital text corrected (repeated word): πνεῦμα πνεῦμα κυρίου → πνεῦμα κυρίου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.30 (Dindorf 3:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-30). (abbreviation not yet checked)

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4.15.31Dindorf 3:249

Τοῦτο μὲν οὖν πρῶτον τετηρήσθω, ὡς καὶ Ἡσαΐας τῷ Δαβὶδ παραπλησίως ὃν ἥξειν ἔφησεν εἰς ἀνθρώπους καὶ κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, οὐ σκευαστῷ μύρῳ, ἀλλὰ τῷ τῆς ἀγεννήτου πατρικῆς τε καὶ παναγάθου δυνάμεως Χριστὸν γεγονέναι θεσπίζει. κατά τινα δὲ συνήθειαν προφητικὴν τὸ μέλλον ὁ προφήτης ὡς παρῳχηκὸς ἀναφωνεῖ καὶ ὡς περὶ ἑαυτοῦ τοῦ προφητεύοντος δηλοῖ.

Touto men oun prōton tetērēsthō, hōs kai Hēsaïas tǭ Dabid paraplēsiōs hon hēxein ephēsen eis anthrōpous kai kēryxai aichmalōtois aphesin kai typhlois anablepsin, ou skeuastǭ myrǭ, alla tǭ tēs agennētou patrikēs te kai panagathou dynameōs Christon gegonenai thespizei. kata tina de synētheian prophētikēn to mellon ho prophētēs hōs parǭchēkos anaphōnei kai hōs peri heautou tou prophēteuontos dēloi.

Let this first be observed: that Isaiah, like David, prophesies that the one he said would come among men to proclaim release to captives and recovery of sight to the blind became Christ not by prepared ointment but by that of the unbegotten, paternal, and all-good power. By a certain prophetic custom the prophet utters the future as past, and speaks as though of himself, the one prophesying.

Isa 61:1 (allusion, high confidence)

Notes and citation

Summary: Isaiah, like David, speaks of the coming Christ as anointed by the Father’s power, using the prophetic past tense and first person.

Topics: Christology, Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 4.15.31 (Dindorf 3:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-31). (abbreviation not yet checked)

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4.15.32Dindorf 3:249

Τέως μὲν οὖν ὑπὸ θεοῦ, ἀλλʼ οὐχ ὑπʼ ἀνθρώπων, καὶ πνεύματι θείῳ, ἀλλʼ οὐ σκευαστῷ ἐλαίῳ χριομένους, τοὺς κατὰ τὸν ἀληθῆ λόγον Χριστοὺς ὀνομαζομένους ἔγνωμεν.

Teōs men oun hypo theou, allʼ ouch hypʼ anthrōpōn, kai pneumati theiǭ, allʼ ou skeuastǭ elaiǭ chriomenous, tous kata ton alēthē logon Christous onomazomenous egnōmen.

So far, then, we have learned that those called christs in the true sense are anointed by God, not by men, and with the divine Spirit, not with prepared oil.

Notes and citation

Summary: True christs are anointed by God with the Spirit.

Cite (SBL): Eusebius, Dem. ev. 4.15.32 (Dindorf 3:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-32). (abbreviation not yet checked)

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4.15.33Dindorf 3:249–250

καιρὸς δὲ συνιδεῖν ὅτι καὶ θείαν τινὰ δύναμιν κρείττονα ἢ κατʼ ἀνθρώπου φύσιν τὸν ἀληθῆ Χριστὸν τοῦ θεοῦ τυγχάνειν ὁ παρʼ π Ἑβραίοις ἐπίσταται λόγος. ἄκουε δʼ οὖν αὖθις τοῦ Δαβὶδ αἰώνιόν τινα ἱερέα τοῦ θεοῦ φάσκοντος εἰδέναι, κύριόν τε αὐτοῦ τοῦτον ἀναγορεύοντος, καὶ σύνθρονον εἶναι τοῦ ἀνωτάτου θεοῦ ὁμολογοῦντος ἐν ἑκατοστῷ καὶ ἐνάτῳ Ψαλμῷ, καθʼ ὃν ὁδέ πώς φησιν ‟ εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἴως ἂν θῦ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ Σιῶν, καὶ κατακυριεύσεις ἐν μέσῳ τῶν ἐχθρῶν σου. μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεως σου, ἐν τῇ λαμπρότητι τῶν ἁγίων σου. ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. ὤμοσε κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεi”

kairos de synidein hoti kai theian tina dynamin kreittona ē katʼ anthrōpou physin ton alēthē Christon tou theou tynchanein ho parʼ p Hebraiois epistatai logos. akoue dʼ oun authis tou Dabid aiōnion tina hierea tou theou phaskontos eidenai, kyrion te autou touton anagoreuontos, kai synthronon einai tou anōtatou theou homologountos en hekatostǭ kai enatǭ Psalmǭ, kathʼ hon hode pōs phēsin ‟ eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou, iōs an thy tous echthrous sou hypopodion tōn podōn sou. rhabdon dynameōs exapostelei soi kyrios ek Siōn, kai katakyrieuseis en mesǭ tōn echthrōn sou. meta sou hē archē en hēmerą tēs dynameōs sou, en tę̄ lamprotēti tōn hagiōn sou. ek gastros pro heōsphorou egennēsa se. ōmose kyrios, kai ou metamelēthēsetai, sy hiereus eis ton aiōna kata tēn taxin Melchisedei”

It is time to see that the teaching of the Hebrews knows the true Christ of God to be a divine power, greater than human nature. Hear David again, saying that he knows an eternal priest of God, proclaiming him his own Lord, and confessing that he shares the throne of the supreme God, in the 109th Psalm, where he says: “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies a footstool for your feet.’ The Lord will send forth for you a rod of power out of Zion, and you shall rule in the midst of your enemies. With you is dominion in the day of your power, in the splendor of your saints. From the womb, before the morning star, I have begotten you. The Lord has sworn and will not repent: ‘You are a priest for ever after the order of Melchizedek.’”

Ps 110:1–4 (109:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 110 shows the Christ as David’s Lord, enthroned with God, begotten before the morning star, and an eternal priest.

Eusebius numbers the psalm as the Septuagint does (109); in the English Bible it is Psalm 110. The quotation is Ps 110:1–4 in the Septuagint wording (“from the womb, before the morning star, I have begotten you”).

Notes on the original text

Digital text corrected (OCR: δ for σ): δύνθρονον → σύνθρονον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.33 (Dindorf 3:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-33). (abbreviation not yet checked)

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4.15.34Dindorf 3:249–250

Καὶ θέα γε ὡς ἐν τούτοις Δαβὶδ, βασιλεὺς ὢν τοῦ παντὸς Ἑβραίων ἔθνους καὶ πρὸς τῇ βασιλείᾳ θείῳ πνεύματι κεκοσμημένος, τοιοῦτόν τινα μέγαν καὶ ὑπερφυῶς θαυμάσιον τὸν πρὸς αὐτοῦ δηλούμενον καὶ τῷ πνεύματι θεωρούμενον συνεῖδεν, ὡς κύριον αὐτὸν ἑαυτοῦ προσειπεῖν. ‟ εἶπε γὰρ (φησὶ) κύριος τῷ κυρίῳ μου.”

Kai thea ge hōs en toutois Dabid, basileus ōn tou pantos Hebraiōn ethnous kai pros tę̄ basileią theiǭ pneumati kekosmēmenos, toiouton tina megan kai hyperphyōs thaumasion ton pros autou dēloumenon kai tǭ pneumati theōroumenon syneiden, hōs kyrion auton heautou proseipein. ‟ eipe gar (phēsi) kyrios tǭ kyriǭ mou.”

And see how in these words David, king of the whole Hebrew nation and adorned besides his kingship with the divine Spirit, perceived the one revealed to him and seen by him in the Spirit to be so great and so surpassingly wonderful that he called him his own Lord. “For the Lord said,” he says, “to my Lord.”

Ps 110:1 (109:1 LXX) (quotation, high confidence)

Notes and citation

Summary: David, though king, called the Christ his Lord.

The quotation is Ps 110:1 (109:1 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.34 (Dindorf 3:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-34). (abbreviation not yet checked)

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4.15.35Dindorf 3:250

ἀλλὰ καὶ αἰώνιον αὐτὸν ἀρχιερέα οἶδεν, καὶ ἱερέα τοῦ θεοῦ τοῦ ὑψίστου, καὶ σύνθρονον τοῦ ἐπὶ πάντων θεοῦ, καὶ γέννημα αὐτοῦ· δίχα δὲ χρίσεως ἀδύνατον ἦν παρʼ Ἑβραίοις ἱερᾶσθαι τῷ θεῷ, διόπερ καὶ Χριστοὺς ὀνομάζειν αὐτοὺς πάντας ἦν αὐτοῖς φίλον. Χριστὸς ἄρα καὶ ὁ ἐν τῷ Ψαλμῷ δηλούμενος ἱερεὺς εἴη ἄν.

alla kai aiōnion auton archierea oiden, kai hierea tou theou tou hypsistou, kai synthronon tou epi pantōn theou, kai gennēma autou; dicha de chriseōs adynaton ēn parʼ Hebraiois hierasthai tǭ theǭ, dioper kai Christous onomazein autous pantas ēn autois philon. Christos ara kai ho en tǭ Psalmǭ dēloumenos hiereus eiē an.

But he also knows him as an eternal high priest, priest of God Most High, sharing the throne of the God over all, and his offspring. Without anointing it was impossible among the Hebrews to serve God as priest, and so they were accustomed to call all priests christs. So the priest revealed in the Psalm would also be a Christ.

Ps 110:4 (109:4 LXX) (allusion, high confidence)

Notes and citation

Summary: Since Hebrew priests were anointed and called christs, the eternal priest of Psalm 110 is also a Christ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.35 (Dindorf 3:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-35). (abbreviation not yet checked)

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4.15.36Dindorf 3:250–251

πῶς γὰρ ἐμαρτυρήθη ἱερεὺς εἶναι μὴ οὐχὶ πρότερον Χριστὸς γεγονώς; ἀλλὰ καὶ εἰς τὸν αἰῶνα λέγεται ἱερᾶσθαι. τοῦτο δʼ οὐκέτʼ ἀνθρωπείᾳ φύσει ἐφαρμόττοι ἄν. οὐ γὰρ ἀν- θρώπου τὸ διαιωνίζειν, ἐπειδὴ θνητὸν καὶ ἐπίκηρον τὸ καθʼ ἡμᾶς γένος.

pōs gar emartyrēthē hiereus einai mē ouchi proteron Christos gegonōs? alla kai eis ton aiōna legetai hierasthai. touto dʼ ouketʼ anthrōpeią physei epharmottoi an. ou gar an- thrōpou to diaiōnizein, epeidē thnēton kai epikēron to kathʼ hēmas genos.

For how could he be attested as priest unless he had first become Christ? Moreover, he is said to be priest for ever; and this would no longer fit human nature. For it is not for a man to last for ever, since our race is mortal and perishable.

Notes and citation

Summary: An eternal priesthood cannot belong to a mere mortal.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.36 (Dindorf 3:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-36). (abbreviation not yet checked)

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4.15.37Dindorf 3:251

κρείττων ἄρα τις ἢ κατʼ ἄνθρωπον ὁ δηλούμενος ἦν ἐν τούτοις ἱερεὺς τοῦ θεοῦ μετὰ ὅρκου διαβεβαιώσεως διαρκῆ καὶ ἄπειρον τὴν ἱερωσύνην παρὰ τοῦ θεοῦ δεδεγμένος. ‟ ὢμοσε γὰρ φησὶ) κύριος, καὶ οὐ μεταμεληθήσεται. σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.”

kreittōn ara tis ē katʼ anthrōpon ho dēloumenos ēn en toutois hiereus tou theou meta horkou diabebaiōseōs diarkē kai apeiron tēn hierōsynēn para tou theou dedegmenos. ‟ ōmose gar phēsi) kyrios, kai ou metamelēthēsetai. sy hiereus eis ton aiōna kata tēn taxin Melchisedek.”

So the priest of God revealed here was someone greater than man, having received from God, confirmed by an oath, a lasting and unending priesthood. “For the Lord has sworn,” it says, “and will not repent: ‘You are a priest for ever after the order of Melchizedek.’”

Ps 110:4 (109:4 LXX) (quotation, high confidence)

Notes and citation

Summary: The priest sworn in for ever is more than human.

The quotation is Ps 110:4 (109:4 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.37 (Dindorf 3:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-37). (abbreviation not yet checked)

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4.15.38Dindorf 3:251

ἐπειδὴ γὰρ τὸν Μελχισεδὲκ ὁ Μώσης ἱερέα τοῦ θεοῦ τοῦ ὑψίστου γεγονέναι ἱστορεῖ, οὐ μύρῳ σκευαστῷ κεχρισμένον, πολὺ πρότερόν τε τῆς κατʼ αὐτὸν νομοθεσίας γενόμενον ἱερέα τοῦ θεοῦ τοῦ ὑψίστου καὶ κατὰ πολὺ κρείττονα τὴν ἀρετὴν τοῦ βεβοημένου Ἀβραάμ·

epeidē gar ton Melchisedek ho Mōsēs hierea tou theou tou hypsistou gegonenai historei, ou myrǭ skeuastǭ kechrismenon, poly proteron te tēs katʼ auton nomothesias genomenon hierea tou theou tou hypsistou kai kata poly kreittona tēn aretēn tou beboēmenou Abraam;

For Moses records that Melchizedek became a priest of God Most High, not anointed with prepared ointment; he became priest of God Most High long before Moses’ legislation, and was far superior in virtue to the famous Abraham.

Gen 14:18 (allusion, high confidence)

Notes and citation

Summary: Melchizedek was priest of God Most High without Mosaic anointing and was greater than Abraham.

Cite (SBL): Eusebius, Dem. ev. 4.15.38 (Dindorf 3:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-38). (abbreviation not yet checked)

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4.15.39Dindorf 3:251

(λέγει δʼ οὖν ‟ καὶ Μελχισεδὲκ Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου εὐλόγησε τὸν Ἀβραάμ. χωρὶς δὲ πάσης ἀντιλογίας (φησὶν ἀπόστολος) τὸ ἒλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται·) ἐπεὶ τοίνυν καὶ ὁ Μελχισεδὲκ, ὅστις ποτὲ ἦν ἐκεῖνος, τοιοῦτος εἰσῆκται, οὐ σκευαστῷ μύρῳ κεχρισμένος, ἱερωμένος δὲ τῷ ὑψίστῳ θεῷ, εἰκότως καὶ ὁ διὰ τοῦ Δαβὶδ προφητευόμενος κατὰ τὴν τάξιν Μελχισεδὲκ ἀνείρηται μέγας τις ὢν καὶ πάντας ὑπερβεβηκὼς τὴν φύσιν, ὡς ἂν ἱερεὺς ὢν τοῦ ἐπὶ πάντων θεοῦ καὶ τῆς ἀγεννήτου δυνάμεως σύνθρονος, τοῦ τε προφή- του καὶ βασιλέως κύριος, καὶ ἱερεὺς οὐχ ἁπλῶς, ἀλλʼ αἰώνιος τοῦ πατρός.

(legei dʼ oun ‟ kai Melchisedek Salēm, hiereus tou theou tou hypsistou eulogēse ton Abraam. chōris de pasēs antilogias (phēsin apostolos) to elatton hypo tou kreittonos eulogeitai;) epei toinyn kai ho Melchisedek, hostis pote ēn ekeinos, toioutos eisēktai, ou skeuastǭ myrǭ kechrismenos, hierōmenos de tǭ hypsistǭ theǭ, eikotōs kai ho dia tou Dabid prophēteuomenos kata tēn taxin Melchisedek aneirētai megas tis ōn kai pantas hyperbebēkōs tēn physin, hōs an hiereus ōn tou epi pantōn theou kai tēs agennētou dynameōs synthronos, tou te prophē- tou kai basileōs kyrios, kai hiereus ouch haplōs, allʼ aiōnios tou patros.

(For it says, “And Melchizedek of Salem, priest of God Most High, blessed Abraham”; and “beyond all dispute,” says the apostle, “the lesser is blessed by the greater.”) Since, then, Melchizedek, whoever he was, is presented as such a one, not anointed with prepared ointment but serving as priest to God Most High, it is fitting that the one prophesied through David is declared to be after the order of Melchizedek: someone great, surpassing all in nature, being priest of the God over all, sharing the throne of the unbegotten power, Lord of the prophet and king, and priest not simply, but eternal priest of the Father.

Gen 14:18–19 (quotation, high confidence) · Heb 7:7 (quotation, high confidence)

Notes and citation

Summary: Like Melchizedek, the priest of Psalm 110 is not anointed with oil; he is greater than all, enthroned with God, and eternal priest of the Father.

The quotations are Gen 14:18–19 (loosely) and Heb 7:7. The digital text repeats “καὶ.”

Notes on the original text

Digital text corrected (repeated word): ‟ καὶ καὶ Μελχισεδὲκ → ‟ καὶ Μελχισεδὲκ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.39 (Dindorf 3:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-39). (abbreviation not yet checked)

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4.15.40Dindorf 3:251–252

λέγει δὲ καὶ ὁ θεῖος ἀπόστολος, ἐξετάζων τὰ κατὰ τοὺς τόπους ‟ ἐν ᾧ περισσότερον βουλόμενος ὁ θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τὸ ἀμετάθετον τῆς βουλῆς αὑτοῦ ἐμεσίτευσεν ὅρκῳ, ἔνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἶς ἀδύνατον ψεύσασθαι θεὸν, ἰσχυρὰν παράκλησιν ἒχωμεν.” καὶ πάλιν ‟ οἶ μὲν χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες, ὁ δὲ μετὰ ὁρκωμοσίας, διὰ τοῦ λέγοντος πρὸς αὐτὸν, ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται· σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. καὶ οἱ μὲν πλείονές εἰσι γεγονότες ἱερεῖς διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν, ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει τὴν ἱερωσύνην. ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν.”

legei de kai ho theios apostolos, exetazōn ta kata tous topous ‟ en hǭ perissoteron boulomenos ho theos epideixai tois klēronomois to ametatheton tēs boulēs hautou emesiteusen horkǭ, ena dia dyo pragmatōn ametathetōn, en ois adynaton pseusasthai theon, ischyran paraklēsin echōmen.” kai palin ‟ oi men chōris horkōmosias eisin hiereis gegonotes, ho de meta horkōmosias, dia tou legontos pros auton, ōmose kyrios kai ou metamelēthēsetai; sy hiereus eis ton aiōna kata tēn taxin Melchisedek. kai hoi men pleiones eisi gegonotes hiereis dia to thanatǭ kōlyesthai paramenein, ho de dia to menein auton eis ton aiōna aparabaton echei tēn hierōsynēn. hothen kai sōzein eis to panteles dynatai tous proserchomenous diʼ autou tǭ theǭ, pantote zōn eis to entynchanein hyper autōn.”

And the divine apostle, examining these passages, says: “So when God wished to show more abundantly to the heirs the unchangeableness of his counsel, he guaranteed it with an oath, so that through two unchangeable things, in which it is impossible for God to lie, we might have strong encouragement.” And again: “Those became priests without an oath, but this one with an oath, through the one who said to him, ‘The Lord has sworn and will not repent: You are a priest for ever after the order of Melchizedek.’ And the former priests were many in number, because they were prevented by death from continuing; but he, because he remains for ever, holds his priesthood permanently. Hence he is able to save completely those who draw near to God through him, since he always lives to intercede for them.”

Heb 6:17–18 (quotation, high confidence) · Heb 7:20–25 (quotation, high confidence)

Notes and citation

Summary: Hebrews explains that Christ’s priesthood, sworn by oath, is permanent because he lives for ever.

The quotations are Heb 6:17–18 and Heb 7:20–21, 23–25.

Notes on the original text

Digital text corrected (OCR: dropped letter): περσσότερον → περισσότερον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.40 (Dindorf 3:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-40). (abbreviation not yet checked)

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4.15.41Dindorf 3:252

διὰ τούτων συνέστηκεν οὖσά τις ἐν τοῖς οὖσι καὶ ὑφεστῶσα ἐν νοητοῖς θεία δύναμις, ἡ τῷ θεῷ τῶν ὅλων ἱερωμένη κατὰ τὰ Ἑβραίων λόγια, οὐ γεώδει καὶ ἀνθρωπίνῳ μύρῳ, θεοπρεπεῖ δέ τινι καὶ ἐνθέῳ ἀρετῇ τε καὶ δυνάμει ἱερᾶσθαι καθεσταμένη τῷ ἐπὶ πάντων θεῷ.

dia toutōn synestēken ousa tis en tois ousi kai hyphestōsa en noētois theia dynamis, hē tǭ theǭ tōn holōn hierōmenē kata ta Hebraiōn logia, ou geōdei kai anthrōpinǭ myrǭ, theoprepei de tini kai entheǭ aretę̄ te kai dynamei hierasthai kathestamenē tǭ epi pantōn theǭ.

From these passages it is established that there is, among existing things, a divine power subsisting among intelligible realities which, according to the oracles of the Hebrews, serves as priest to the God of the universe; it was appointed to serve the God over all as priest not with earthly and human ointment, but with a God-befitting and divine virtue and power.

Notes and citation

Summary: Scripture shows a divine power that serves God as priest, anointed with divine power rather than oil.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.41 (Dindorf 3:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-41). (abbreviation not yet checked)

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4.15.42Dindorf 3:252

ὁ γοῦν διὰ τοῦ Ψαλμοῦ προφητευόμενος παρέστη ἄντικρυς ἱερεύς τις ὢν αἰώνιος καὶ υἱὸς ὑψίστου θεοῦ, ὡς ἂν ὑπʼ αὐτοῦ τοῦ ὑψίστου θεοῦ γεγενημένος, καὶ σύνθρονος τῆς βασιλείας αὐτοῦ.

ho goun dia tou Psalmou prophēteuomenos parestē antikrys hiereus tis ōn aiōnios kai huios hypsistou theou, hōs an hypʼ autou tou hypsistou theou gegenēmenos, kai synthronos tēs basileias autou.

The one prophesied through the Psalm was plainly shown to be an eternal priest and Son of God Most High, as begotten by the Most High God himself, and sharing the throne of his kingdom.

Notes and citation

Summary: Psalm 110 shows the Christ as eternal priest, Son of the Most High, and co-regent.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.42 (Dindorf 3:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-42). (abbreviation not yet checked)

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4.15.43Dindorf 3:252

δέδεικται δὲ καὶ ὁ διὰ τοῦ Ἠσαίου Χριστὸς οὐχ ὑπʼ ἀνθρώπων γεγονὼς, ἀλλʼ ὑπʼ αὐτοῦ τοῦ πατρὸς καὶ διὰ τοῦ ἐνθέου πνεύματος κεχρισμένος, λυτρωτής τε ἀπεσταλμένος τῆς τῶν ἀνθρώπων αἰχμαλωσίας.

dedeiktai de kai ho dia tou Ēsaiou Christos ouch hypʼ anthrōpōn gegonōs, allʼ hypʼ autou tou patros kai dia tou entheou pneumatos kechrismenos, lytrōtēs te apestalmenos tēs tōn anthrōpōn aichmalōsias.

And it has been shown that the Christ of Isaiah did not come to be through men, but was anointed by the Father himself through the divine Spirit, and sent as redeemer from the captivity of men.

Isa 61:1 (allusion, high confidence)

Notes and citation

Summary: Isaiah’s Christ is anointed by the Father with the Spirit and sent as redeemer.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.43 (Dindorf 3:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-43). (abbreviation not yet checked)

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4.15.44Dindorf 3:252

τοῦτον δὴ οὖν πνεύματι θείῳ τεθεαμένος ὁ Μώσης εἰκόνας καὶ σύμ- βολα ὡς ἐν ἀνθρώποις αὐτοῦ καθίστη, σκευαστῷ μύρῳ τέως ἀντὶ τοῦ θείου πνεύματος τὸν ἐν ἀνθρώποις προηγμένον ἱερέα χρίων τε καὶ ἀλείφων, Χριστόν τε αὐτὸν καὶ ἠλειμμένον εἰς ἀναφορὰν τοῦ ἀληθοῦς ἀποκαλῶν.

touton dē oun pneumati theiǭ tetheamenos ho Mōsēs eikonas kai sym- bola hōs en anthrōpois autou kathistē, skeuastǭ myrǭ teōs anti tou theiou pneumatos ton en anthrōpois proēgmenon hierea chriōn te kai aleiphōn, Christon te auton kai ēleimmenon eis anaphoran tou alēthous apokalōn.

Moses, having beheld this one by the divine Spirit, established images and symbols of him as among men: for the time being he anointed the priest who was chosen among men with prepared ointment in place of the divine Spirit, and called him Christ and Anointed in reference to the true one.

Notes and citation

Summary: Moses’ anointed priest was a symbol of the true Christ he had seen in the Spirit.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.44 (Dindorf 3:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-44). (abbreviation not yet checked)

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4.15.45Dindorf 3:252–253

ὅτι δὲ ταῦτα οὕτως ἔχει. τίς ἂν γένοιτο μάρτυς αὐτοῦ Μώσεως μᾶλλον ἀξιόχρεως; ἐν γὰρ τῇ αὐτοῦ γραφῇ τὸν χρηματίζοντα αὐτῷ θεὸν καὶ κύριον διαρρήδην παρακελεύσασθαι αὐτῷ διδάσκει κατὰ τὴν ὑποδειχθεῖσαν αὐτῷ νοητὴν καὶ οὐράνιον αὐτοῦ θέαν σωματικωτέραν ἐπὶ γῆς συστήσασθαι λατρείαν, εἰκόνα τῶν νοητῶν καὶ ἀσωμάτων περιέχουσαν. λέγεται γοῦν τῶν ἐν τῷ οὐρανῷ ἀγγέλων καὶ θείων δυνάμεων διάταξιν τύπον τινὰ σκιογραφῆσαι, φήσαντος αὐτῷ τοῦ χρησμοῦ ‘‘ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει.”

hoti de tauta houtōs echei. tis an genoito martys autou Mōseōs mallon axiochreōs? en gar tę̄ autou graphę̄ ton chrēmatizonta autǭ theon kai kyrion diarrēdēn parakeleusasthai autǭ didaskei kata tēn hypodeichtheisan autǭ noētēn kai ouranion autou thean sōmatikōteran epi gēs systēsasthai latreian, eikona tōn noētōn kai asōmatōn periechousan. legetai goun tōn en tǭ ouranǭ angelōn kai theiōn dynameōn diataxin typon tina skiographēsai, phēsantos autǭ tou chrēsmou ‘‘poiēseis panta kata ton typon ton deichthenta soi en tǭ orei.”

That this is so, what witness could be more trustworthy than Moses himself? For in his own writing he teaches that the God and Lord who spoke with him expressly commanded him to establish on earth a more bodily worship, according to the intelligible and heavenly vision shown to him, containing an image of intelligible and bodiless things. He is said, then, to have sketched a kind of outline of the ordering of the angels and divine powers in heaven, the oracle having said to him, “You shall make everything according to the pattern shown to you on the mountain.”

Exod 25:40 (quotation, high confidence)

Notes and citation

Summary: Moses himself says he built the earthly worship after a heavenly pattern.

The quotation is Exod 25:40 (LXX).

Cite (SBL): Eusebius, Dem. ev. 4.15.45 (Dindorf 3:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-45). (abbreviation not yet checked)

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4.15.46Dindorf 3:253

ἆρα οὖν ὡς τὰ ἄλλα, οὕτω καὶ τὸν ἀρχιερέα παρῆγεν, μύρῳ γεώδει χρίων αὐτὸν, καί τινα σκιώδη καὶ εἰκονικὸν, ἀλλʼ οὐκ ἀληθῆ Χριστὸν καὶ ἀρχιερέα, τοῦ κατʼ οὐρανὸν Χριστοῦ τε καὶ ἀρχιερέως ἀντίμιμον ἀπεργαζόμενος,

ara oun hōs ta alla, houtō kai ton archierea parēgen, myrǭ geōdei chriōn auton, kai tina skiōdē kai eikonikon, allʼ ouk alēthē Christon kai archierea, tou katʼ ouranon Christou te kai archiereōs antimimon apergazomenos,

Did he then, as with the other things, so also bring forward the high priest, anointing him with earthly ointment and producing a shadowy and figurative, not a true, Christ and high priest, a copy of the Christ and high priest in heaven?

Heb 8:5 (echo, low confidence)

Notes and citation

Summary: Moses’ high priest was likewise a copy of the heavenly Christ and high priest.

The sentence is a question in the Greek; its answer is implied.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.46 (Dindorf 3:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-46). (abbreviation not yet checked)

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4.15.47Dindorf 3:253

ἀλλʼ ὅτι μὲν ὁ κυρίως Χριστὸς οὐκ ἄνθρωπος ἦν, υἱὸς δέ τις θεοῦ, δεξιοῖς τῆς πατρικῆς θεότητος τετιμημένος, καὶ πολὺ κρείττων οὐ μόνον τῆς θνητῆς καὶ ἀνθρωπείας φύσεως, ἀλλὰ καὶ πάσης τῆς ἐν γεννητοῖς νοερᾶς οὐσίας, σαφῶς οἶμαι ἀποδεδειχέναι.

allʼ hoti men ho kyriōs Christos ouk anthrōpos ēn, huios de tis theou, dexiois tēs patrikēs theotētos tetimēmenos, kai poly kreittōn ou monon tēs thnētēs kai anthrōpeias physeōs, alla kai pasēs tēs en gennētois noeras ousias, saphōs oimai apodedeichenai.

But that the Christ in the proper sense was not a man, but a Son of God, honored with the right hand of the Father’s divinity, and far greater not only than mortal and human nature, but also than all intellectual being among begotten things, I think I have clearly shown.

Notes and citation

Summary: The true Christ is the Son of God, greater than all creatures, human or spiritual.

“Not a man” here means not a mere man; Eusebius speaks of the Christ before the incarnation.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.47 (Dindorf 3:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-47). (abbreviation not yet checked)

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4.15.48Dindorf 3:253

πλὴν ἀλλʼ ὅτι κατὰ τὰ πρότερον εἰρημένα ὁ αὐτὸς Δαβὶδ ἐν μδ΄ Ψαλμῷ, προγραφῇ χρησάμενος τῇ ‘‘ὑπὲρ τοῦ ἀγαπητοῦ καὶ τῶν ἀλλοιωθησομένων, ὁμοῦ θεὸν καὶ βασιλέα καὶ Χριστὸν ἔνα τινὰ καὶ τὸν αὐτὸν ἀναγορεύει γράφων οὕτως “ ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθὸν, λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ. ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου, ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων.”

plēn allʼ hoti kata ta proteron eirēmena ho autos Dabid en md΄ Psalmǭ, prographę̄ chrēsamenos tę̄ ‘‘hyper tou agapētou kai tōn alloiōthēsomenōn, homou theon kai basilea kai Christon ena tina kai ton auton anagoreuei graphōn houtōs “ exēreuxato hē kardia mou logon agathon, legō egō ta erga mou tǭ basilei. hē glōssa mou kalamos grammateōs oxygraphou, hōraios kallei para tous huious tōn anthrōpōn.”

Moreover, in keeping with what was said earlier, the same David, in the 44th Psalm, using the heading “Concerning the beloved and those who shall be changed,” proclaims one and the same person to be at once God and King and Christ, writing thus: “My heart has poured forth a good word; I tell my works to the king. My tongue is the pen of a swift scribe. You are fairer in beauty than the sons of men.”

Ps 45:1–2 (44:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 45, “concerning the beloved,” calls one and the same person God, King, and Christ.

Eusebius numbers the psalm as the Septuagint does (44); in the English Bible it is Psalm 45. The heading and verses 1–2 are quoted in the Septuagint wording (44:1–3 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.48 (Dindorf 3:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-48). (abbreviation not yet checked)

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4.15.49Dindorf 3:253–254

οἷς ἑξῆς ἐπιλέγει ‟ ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος, εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου· ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδικίαν, διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.”

hois hexēs epilegei ‟ ho thronos sou ho theos eis ton aiōna tou aiōnos, euthytētos hē rhabdos tēs basileias sou; ēgapēsas dikaiosynēn kai emisēsas adikian, dia touto echrise se ho theos ho theos sou elaion agalliaseōs para tous metochous sou.”

After this it adds: “Your throne, O God, is for ever and ever; the scepter of your kingdom is a scepter of uprightness. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”

Ps 45:6–7 (44:7-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm addresses the anointed king as God.

The quotation is Ps 45:6–7 (44:7–8 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.49 (Dindorf 3:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-49). (abbreviation not yet checked)

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4.15.50Dindorf 3:254

Σκόπει δʼ οὖν ἐπιμελέστερον ὅπως κατὰ τὴν τοῦ Ψαλμοῦ προγραφὴν ὑπὲρ τοῦ ἀγαπητοῦ τὸν λόγον εἶναι προοιμιάζεται, μετὰ τοῦ καὶ εἰς σύνεσιν τῶν λεχθησομένων τὸν ἀκροατὴν παρορμᾶν. ἐπισημαίνεται δὲ καὶ τὸ αἴτιον τῆς οἰκονομίας τοῦ λόγου φάσκων ‟ εἰς τὸ τέλος ὑπὲρ τῶν ἀλλοιωθησομένων εἰς σύνεσιν ὑπὲρ τοῦ ἀγαπητοῦ.”

Skopei dʼ oun epimelesteron hopōs kata tēn tou Psalmou prographēn hyper tou agapētou ton logon einai prooimiazetai, meta tou kai eis synesin tōn lechthēsomenōn ton akroatēn parorman. episēmainetai de kai to aition tēs oikonomias tou logou phaskōn ‟ eis to telos hyper tōn alloiōthēsomenōn eis synesin hyper tou agapētou.”

Consider more carefully how, according to the heading of the Psalm, it announces at the start that the song is concerning the beloved, while urging the hearer to understand what is to be said. It also indicates the reason for the arrangement of the words, saying: “For the end, concerning those who shall be changed, for understanding, concerning the beloved.”

Ps 45:1 (44:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm’s heading points to the beloved and to those who will be changed.

The heading is Ps 45:1 (44:1 LXX).

Cite (SBL): Eusebius, Dem. ev. 4.15.50 (Dindorf 3:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-50). (abbreviation not yet checked)

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4.15.51Dindorf 3:254

Τίνας δὲ ἄλλους εἴποις ἂν εἶναι τοὺς ἀλλοιωθησομένους ὑπὲρ ὧν ὁ Ψαλμὸς εἴρηται ἢ τοὺς μέλλοντας μεταβαλεῖσθαι ἐκ προτέρου βίου καὶ τρόπου, μετατεθήσεσθαί τε καὶ ἀλλοιωθήσεσθαι διὰ τοῦ προφητευομένου; οὗτος δὲ ἦν ὁ ἀγαπητὸς τοῦ θεοῦ, ὑπὲρ οὗ ἐπὶ τῆς προφητείας συνέσεως δεῖν ὁ Ψαλμὸς ἡμῖν προοιμιάζεται. εἰ δʼ οὖν ἐπαπορήσαις τίς ἄρα ἦν ὁ ἀγαπητὸς οὗτος περὶ οὑ ἐν τῷ Ψαλμῷ προεφητεύετο, παρὰ πόδας σοι ὁ λόγος παραστήσει ἀρχόμενος εὐθὺς καὶ λέγων ‟ ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν.” εἴποι δʼ οὖν ἄν τις αὐτὸν ἐκεῖνον σημαίνεσθαι, τὸν ἐν ἀρχῇ πρὸς τὸν θεὸν λόγον, ὃν θεολογῶν ὁ μέγας εὐαγγελιστὴς Ἰωάννης παρίστη λέγων ‟ ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος.”

Tinas de allous eipois an einai tous alloiōthēsomenous hyper hōn ho Psalmos eirētai ē tous mellontas metabaleisthai ek proterou biou kai tropou, metatethēsesthai te kai alloiōthēsesthai dia tou prophēteuomenou? houtos de ēn ho agapētos tou theou, hyper hou epi tēs prophēteias syneseōs dein ho Psalmos hēmin prooimiazetai. ei dʼ oun epaporēsais tis ara ēn ho agapētos houtos peri hou en tǭ Psalmǭ proephēteueto, para podas soi ho logos parastēsei archomenos euthys kai legōn ‟ exēreuxato hē kardia mou logon agathon.” eipoi dʼ oun an tis auton ekeinon sēmainesthai, ton en archę̄ pros ton theon logon, hon theologōn ho megas euangelistēs Iōannēs paristē legōn ‟ en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos.”

Whom else would you say are “those who shall be changed,” for whom the Psalm is spoken, than those who were to be changed from their former life and ways, and to be transformed and altered through the one prophesied? And he was the beloved of God, concerning whom the Psalm says at the outset that understanding is needed for the prophecy. And if you should ask who this beloved was, of whom the Psalm prophesied, the passage will show you at once, beginning immediately with the words, “My heart has poured forth a good word.” One might say that this signifies that very Word who was in the beginning with God, of whom the great evangelist John spoke in his theology, saying: “In the beginning was the Word, and the Word was with God, and the Word was God.”

Ps 45:1 (44:2 LXX) (quotation, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: “Those who shall be changed” are converts; the beloved is the Word, whom the psalm calls a “good word,” as John 1:1 confirms.

The quotations are Ps 45:1 (44:2 LXX) and John 1:1.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.51 (Dindorf 3:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-51). (abbreviation not yet checked)

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4.15.52Dindorf 3:254–255

τὸ δʼ ‟ ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν” εἴπερ ἐκ προσώπου τοῦ πατρὸς καὶ θεοῦ τῶν ὅλων λέγοιτο, τὸν μονογενῆ τοῦ θεοῦ λόγον ὑποφαίνοι ἂν, ὡς ἂν υἱὸν ἐκ τοῦ πατρὸς ὑφεστῶτα, ἀλλʼ οὐ κατὰ προβολὴν, ἢ κατὰ διαίρεσιν, ἢ τομὴν, ἢ μειῶσιν, ἢ κατά τι τῶν ἐν σώμασιν ὑπονοουμένων· ἀσεβῆ γὰρ ταῦτα καὶ πάμπαν ἀπῳκισμένα τῆς ἀρρήτου γενεσιουργίας.

to dʼ ‟ exēreuxato hē kardia mou logon agathon” eiper ek prosōpou tou patros kai theou tōn holōn legoito, ton monogenē tou theou logon hypophainoi an, hōs an huion ek tou patros hyphestōta, allʼ ou kata probolēn, ē kata diairesin, ē tomēn, ē meiōsin, ē kata ti tōn en sōmasin hyponooumenōn; asebē gar tauta kai pampan apǭkismena tēs arrētou genesiourgias.

If “My heart has poured forth a good word” is spoken in the person of the Father, the God of the universe, it would point to the only-begotten Word of God as a Son who subsists from the Father, but not by emission, or division, or cutting, or diminution, or anything that is conceived in bodies; for these ideas are impious and wholly remote from the ineffable generation.

Ps 45:1 (44:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Spoken by the Father, the verse points to the Son’s generation, which involves no bodily emission or division.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.15.52 (Dindorf 3:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-52). (abbreviation not yet checked)

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4.15.53Dindorf 3:255

κατὰ δὲ τὰ πρόσθεν ἡμῖν νενοημένα καὶ τάδε χρὴ μετάλαμβάνειν, ὥσπερ γε ἀπὸ γαστρὸς τοῦ θεοῦ καὶ πρὸ ἑωσφόρου ἐλέγετο γεγεννῆσθαι, τροπικῶς ἀκουόντων ἡμῶν τὰ τοιαῦτα, καὶ κατὰ μόνην τὴν ἐν νοητοῖς θεωρίαν τὸ παραπλήσιον ἀποδέχεσθαι χρή. καὶ ἐν τῷ ‟ ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν” κατὰ μόνην διάνοιαν τοῦ θείου πνεύματος καὶ ταῦτα διεξιόντος, ἐφʼ οἷς καὶ νῦν ἡμῖν λέγειν προσήκει τὸ σύνηθες ἐφʼ ἑκάστου τῶν περὶ αὐτοῦ θεολογουμένων καὶ εὐσεβὲς ἐκεῖνο ῥῆμα ‘τὴν γενεὰν αὐτοῦ τίς διηγήσεται;’· κἂν θνηταῖς καὶ ἀνθρωπίναις φωναῖς συνήθως ἡμῖν αἶ θεῖαι γραφαὶ καὶ τὸ γεννᾶσθαι ἐπιλέγωσιν καὶ τὸ γαστρὸς ὄνομα παραλαμβάνωσιν.

kata de ta prosthen hēmin nenoēmena kai tade chrē metalambanein, hōsper ge apo gastros tou theou kai pro heōsphorou elegeto gegennēsthai, tropikōs akouontōn hēmōn ta toiauta, kai kata monēn tēn en noētois theōrian to paraplēsion apodechesthai chrē. kai en tǭ ‟ exēreuxato hē kardia mou logon agathon” kata monēn dianoian tou theiou pneumatos kai tauta diexiontos, ephʼ hois kai nyn hēmin legein prosēkei to synēthes ephʼ hekastou tōn peri autou theologoumenōn kai eusebes ekeino rhēma ‘tēn genean autou tis diēgēsetai?’; kan thnētais kai anthrōpinais phōnais synēthōs hēmin ai theiai graphai kai to gennasthai epilegōsin kai to gastros onoma paralambanōsin.

In keeping with what we understood earlier, these words too must be taken in a transferred sense. Just as he was said to have been begotten “from the womb” of God and “before the morning star,” we hear such things figuratively, and must accept the like only in the sense of contemplation among intelligible things. So also in “My heart has poured forth a good word,” the divine Spirit is expressing these things only in thought. On these matters it befits us now to say, as is our custom for each thing spoken in theology about him, that pious word: “Who shall recount his generation?” even if the divine Scriptures, in their usual way, use mortal and human words for us, speak of being begotten, and employ the word “womb.”

Ps 110:3 (109:3 LXX) (allusion, high confidence) · Isa 53:8 (quotation, high confidence)

Notes and citation

Summary: Terms like “womb” and “heart” for the Son’s generation are figurative; the generation itself is beyond telling.

The references are Ps 110:3 (109:3 LXX), Ps 45:1 (44:2 LXX), and Isa 53:8.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.15.53 (Dindorf 3:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-53). (abbreviation not yet checked)

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4.15.54Dindorf 3:255

ταῦτα γὰρ μόνης ἔχεται τῆς κατὰ διάνοιαν θεωρίας, οὐδʼ ἄλλως ἢ νόμοις ἀλληγορίας ὑποβεβλημένα, ὥσπερ οὖν καὶ τὸ ‟ ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν περὶ τῆς τοὐ πρώτου λόγου συστάσεως τε καὶ οὐσιώσεως ἂν φαίη τις εἰρημένον, ἐπεὶ μηδʼ ἄλλως καρδίαν κατὰ τὴν παρʼ ἡμῖν νοουμένην καὶ ἐπὶ τοῦ τῶν ὅλων θεοῦ θεμιτὸν ἐκλαμβάνειν. ἀλλὰ γὰρ ὁ μέν τις τοῦτον εἶναι τὸν ἐν ἀρχῇ πρὸς τὸν θεὸν λόγον φήσαι ἂν τὸν Ψαλμῷ δηλούμενον, λόγον εἰκότως ὠνομασμένον ἀγαθὸν, ὡς ἂν τοὐ παναγάθου πατρὸς ὄντα γέννημα.

tauta gar monēs echetai tēs kata dianoian theōrias, oudʼ allōs ē nomois allēgorias hypobeblēmena, hōsper oun kai to ‟ exēreuxato hē kardia mou logon agathon peri tēs tou prōtou logou systaseōs te kai ousiōseōs an phaiē tis eirēmenon, epei mēdʼ allōs kardian kata tēn parʼ hēmin nooumenēn kai epi tou tōn holōn theou themiton eklambanein. alla gar ho men tis touton einai ton en archę̄ pros ton theon logon phēsai an ton Psalmǭ dēloumenon, logon eikotōs ōnomasmenon agathon, hōs an tou panagathou patros onta gennēma.

For these things belong only to contemplation in thought and are subject to no other rules than those of allegory. So one might say that “My heart has poured forth a good word” was spoken of the constitution and coming into being of the first Word, since it is not lawful to take “heart,” in the sense it has among us, in the case of the God of the universe either. One interpreter, then, might say that the one revealed in the Psalm is the Word who was in the beginning with God, fittingly called a good Word as the offspring of the all-good Father.

Notes and citation

Summary: Read allegorically, the verse speaks of the first Word’s coming into being as the good offspring of the good Father.

“Constitution and coming into being” (συστάσεως τε καὶ οὐσιώσεως) is Eusebius’s language for the Son’s generation.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.15.54 (Dindorf 3:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-54). (abbreviation not yet checked)

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4.15.55Dindorf 3:255–256

ἡμεῖς δὲ μικρῷ ἐν τῷ Ψαλμῷ προελθόντες τὸν προφητευόμενον, αὐτὸν δὴ τοῦτον τὸν ἀγαπητὸν τοῦ θεοῦ, κεχρῖσθαι πάλιν οὐχ ὧδε ὥσπερ ὑπὸ Μώσεως, οὐδʼ ὡς ὑπό τινος τῶν ἐν ἀνθρώποις, ἀλλʼ ὑπʼ αὐτοῦ τοῦ ἀνωτάτου καὶ ἐπὶ πάντων θεοῦ τε καὶ πατρὸς αὐτοῦ εὑρήσομεν. λέγει δʼ οὖν ἑξῆς προιών ‟ διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.”

hēmeis de mikrǭ en tǭ Psalmǭ proelthontes ton prophēteuomenon, auton dē touton ton agapēton tou theou, kechristhai palin ouch hōde hōsper hypo Mōseōs, oudʼ hōs hypo tinos tōn en anthrōpois, allʼ hypʼ autou tou anōtatou kai epi pantōn theou te kai patros autou heurēsomen. legei dʼ oun hexēs proiōn ‟ dia touto echrise se ho theos ho theos sou elaion agalliaseōs para tous metochous sou.”

But we, going a little further in the Psalm, shall find that the one prophesied, this very beloved of God, was anointed, again not as here by Moses, nor by any man, but by the supreme God over all, his Father. It says, going on: “Therefore God, your God, has anointed you with the oil of gladness beyond your companions.”

Ps 45:7 (44:8 LXX) (quotation, high confidence)

Notes and citation

Summary: The beloved of Psalm 45 is anointed by God himself.

The quotation is Ps 45:7 (44:8 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.55 (Dindorf 3:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-55). (abbreviation not yet checked)

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4.15.56Dindorf 3:256

τὸν δὴ οὖν κἀνταῦθα ὑπʼ αὐτοῦ τοῦ ἐπὶ πάντων θεοῦ κεχρῖσθαι μεμαρτυρημένον πῶς ἂν ἂλλως τις ὀνομάσειεν ἢ Χριστόν; ἔχομεν τοιγαροῦν ἤδη καὶ διὰ τούτων δύο τοῦ θεσπιζομένου προσηγορίας, Χριστοῦ καὶ ἀγαπητοῦ, ἑνὸς καὶ τοὐ αὐτοῦ κεκλημένου τοῦ τῆς χρίσεως αἰτίου· διὸ λέγεται κεχρῖσθαι ὁ δηλούμενος τῷ τῆς ἀγαλλιάσεως ἐλαίῳ. τὴν αἰτίαν ἐκδιδάσκει, ἥτις ἀναδραμόντι σοι μικρὸν, μᾶλλον δὲ τὴν πᾶσαν διάνοιαν τῆς λέξεως ἐπιθεωρήσαντι δήλη ἔσται.

ton dē oun kantautha hypʼ autou tou epi pantōn theou kechristhai memartyrēmenon pōs an allōs tis onomaseien ē Christon? echomen toigaroun ēdē kai dia toutōn dyo tou thespizomenou prosēgorias, Christou kai agapētou, henos kai tou autou keklēmenou tou tēs chriseōs aitiou; dio legetai kechristhai ho dēloumenos tǭ tēs agalliaseōs elaiǭ. tēn aitian ekdidaskei, hētis anadramonti soi mikron, mallon de tēn pasan dianoian tēs lexeōs epitheōrēsanti dēlē estai.

The one attested here too to have been anointed by the God over all himself, how could one name him other than Christ? So we already have, from these passages too, two names of the one prophesied, Christ and Beloved, one and the same person being so called because of the anointing. That is why the one revealed is said to have been anointed with the oil of gladness. It teaches the reason, which will be plain to you if you go back a little, or rather survey the whole sense of the passage.

Notes and citation

Summary: The anointed beloved bears two names, Christ and Beloved.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.56 (Dindorf 3:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-56). (abbreviation not yet checked)

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4.15.57Dindorf 3:256

φησὶ τοίνυν ὁ Ψαλμὸς αὐτῷ δὴ τῷ προφητευομένῳ Χριστῷ καὶ ἀγαπητῷ τοῦ θεοῦ προσφωνῶν τὰ μικρῷ πρόσθεν ἐκτεθειμένα, ἐν οἷς εἴρητο ‟ ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδικίαν· διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.”

phēsi toinyn ho Psalmos autǭ dē tǭ prophēteuomenǭ Christǭ kai agapētǭ tou theou prosphōnōn ta mikrǭ prosthen ektetheimena, en hois eirēto ‟ ho thronos sou ho theos eis ton aiōna tou aiōnos, rhabdos euthytētos hē rhabdos tēs basileias sou. ēgapēsas dikaiosynēn kai emisēsas adikian; dia touto echrise se ho theos ho theos sou elaion agalliaseōs para tous metochous sou.”

The Psalm, then, addressing the prophesied Christ and beloved of God himself, says what was set out a little before: “Your throne, O God, is for ever and ever; a scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”

Ps 45:6–7 (44:7-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Eusebius repeats Psalm 45:6–7.

The quotation is Ps 45:6–7 (44:7–8 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.57 (Dindorf 3:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-57). (abbreviation not yet checked)

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4.15.58Dindorf 3:256

σκέψαι τοιγαροῦν εἰ μὴ θεῷ ταῦτα προσεφωνεῖτο ἄντικρυς. σὺ γὰρ, φησὶν, ὁ θεός ἀντὶ τοῦ ὦ θεέ· ‟ ὁ θρόνος σου εἰς τὸν αἰῶνα τοῦ αἰῶνος ὑπάρχει, καὶ ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. καὶ ἐπεὶ σὺ αὐτὸς ὁ θεὸς ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδικίαν, διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου, καὶ Χριστόν σε παρὰ πάντας κατεστήσατο” λευκότερον δʼ ἑ τούτʼ ὢν ἡ Ἐβραίων παρίστησι γραφὴ, ἣν πρὸς ἀκρίβειαν ἑρμηνεύων ὁ Ἀκύλας ὧδέ πως ἐξέδωκεν εἰπών ‟ ὁ θρόνος σου, θεὲ, εἰς αἰῶνα καὶ ἔτι σκῆπτρον εὐθύτητος, σκῆπτρον βάσι λείας σου.

skepsai toigaroun ei mē theǭ tauta prosephōneito antikrys. sy gar, phēsin, ho theos anti tou ō thee; ‟ ho thronos sou eis ton aiōna tou aiōnos hyparchei, kai rhabdos euthytētos hē rhabdos tēs basileias sou. kai epei sy autos ho theos ēgapēsas dikaiosynēn kai emisēsas adikian, dia touto echrise se ho theos ho theos sou, kai Christon se para pantas katestēsato” leukoteron dʼ he toutʼ ōn hē Ebraiōn paristēsi graphē, hēn pros akribeian hermēneuōn ho Akylas hōde pōs exedōken eipōn ‟ ho thronos sou, thee, eis aiōna kai eti skēptron euthytētos, skēptron basi leias sou.

Consider, then, whether these words were not plainly addressed to God. For “You,” it says, “O God” (ὁ θεός standing for ὦ θεέ): “your throne endures for ever and ever, and a scepter of uprightness is the scepter of your kingdom. And since you yourself, O God, have loved righteousness and hated iniquity, therefore God, your God, has anointed you and made you Christ beyond all.” The Hebrew Scripture makes this even clearer; Aquila, translating it exactly, rendered it thus: “Your throne, O God, is for ever and yet; a scepter of uprightness, the scepter of your kingdom.

Ps 45:6–7 (44:7-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm addresses the anointed one as God, as Aquila’s literal translation of the Hebrew makes clearer.

Eusebius explains that the nominative ὁ θεός here serves as a vocative. Aquila’s version (2nd century) is quoted from Eusebius’s own copy; its wording continues in 4.15.59. Eusebius’s paraphrase (“made you Christ beyond all”) is not part of the psalm.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.58 (Dindorf 3:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-58). (abbreviation not yet checked)

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4.15.59Dindorf 3:256–257

ἠγάπησας δίκαιον καὶ ἐμίσησας ἀσέβημα· ἐπὶ τούτῳ ἤλειψέ σε θεὲ ὁ θεός σου ἔλαιον χαρᾶς ἀπὸ ἑταίρων σου. ἀντὶ γοῦν τοῦ ‟ ὁ θεὸς ὁ θεός σου” αὐτὴ ἡ Ἑβραικὴ λέξις ‟ θεὲ, ὁ θεός σου” περιέχει, ἵνα ᾖ τὸ ὅλον ‟ ἠγάπησας, ὦ θεὲ, τὸ δίκαιον καὶ ἐμίσησας τὸ ἀσέβημα· διόπερ ἐπὶ τούτῳ ἔχρισέ σε, ὦ θεὲ, ὁ ἀνωτάτω καὶ μείζων αὐτὸς ὁ καὶ σοῦ θεός, ὡς εἶναι καὶ τὸν χριόμενον καὶ τὸν χρίοντα πολὺ πρότερον, πάντων μὲν ὄντα θεὸν, καὶ αὐτοῦ δὲ διαφερόντως τοῦ χριομένου.

ēgapēsas dikaion kai emisēsas asebēma; epi toutǭ ēleipse se thee ho theos sou elaion charas apo hetairōn sou. anti goun tou ‟ ho theos ho theos sou” autē hē Hebraikē lexis ‟ thee, ho theos sou” periechei, hina ę̄ to holon ‟ ēgapēsas, ō thee, to dikaion kai emisēsas to asebēma; dioper epi toutǭ echrise se, ō thee, ho anōtatō kai meizōn autos ho kai sou theos, hōs einai kai ton chriomenon kai ton chrionta poly proteron, pantōn men onta theon, kai autou de diapherontōs tou chriomenou.

You have loved the righteous and hated impiety; therefore, O God, your God has anointed you with the oil of joy beyond your companions.” For instead of “God, your God,” the Hebrew wording itself contains “O God, your God,” so that the whole reads: “You have loved, O God, what is righteous and hated what is impious; therefore on this account, O God, the supreme and greater one, who is your God too, has anointed you.” So the one anointed and the one anointing are both God, the latter far prior, being God of all and in a special way of the anointed himself.

Ps 45:7 (44:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Aquila shows that the psalm calls both the anointed and the anointer God, the Father being the greater and God even of the Son.

Aquila’s version of Ps 45:7 (44:8 LXX). Eusebius calls the anointing God “the supreme and greater” (ὁ ἀνωτάτω καὶ μείζων) and God of the anointed Son.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.15.59 (Dindorf 3:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-59). (abbreviation not yet checked)

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4.15.60Dindorf 3:257

τοῦτο δὲ καὶ αὐτῇ ἐπιστήσαντι τῇ Ἑβραίᾳ γλώττῃ φανερὸν ἂν γένοιτο. ἐπὶ γὰρ τῆς πρώτης ἐπωνυμίας, καθʼ ἣν ὁ Ἀκύλας θρόνος σου, θεέ” ἡρμήνευσε, σαφῶς ἀντὶ τοῦ ὁ θεὸς θεέ εἰπὼν, τὸ Ἑβραϊκὸν ἐλωΐμ περιέχει. κἀνταῦθα δὲ ὁμοίως ἐπὶ τοῦ ‘διὰ τοῦτο ἔχρισέ σε, θεέ” τὸ ἐλωΐμ παρείληπται, ὅπερ τὴν ὢ θεέ κλητικὴν ἐδήλου πτῶσιν.

touto de kai autę̄ epistēsanti tę̄ Hebraią glōttę̄ phaneron an genoito. epi gar tēs prōtēs epōnymias, kathʼ hēn ho Akylas thronos sou, thee” hērmēneuse, saphōs anti tou ho theos thee eipōn, to Hebraïkon elōïm periechei. kantautha de homoiōs epi tou ‘dia touto echrise se, thee” to elōïm pareilēptai, hoper tēn ō thee klētikēn edēlou ptōsin.

This would become clear to anyone who attends to the Hebrew language itself. For in the first occurrence of the name, where Aquila translated “Your throne, O God,” plainly saying “O God” instead of “God,” the Hebrew has elōim. And here likewise, in “Therefore he has anointed you, O God,” elōim is used, which indicated the vocative case, “O God.”

Notes and citation

Summary: Eusebius appeals to the Hebrew word elohim, which he takes as a vocative.

Eusebius’s transliteration ἐλωΐμ represents Hebrew ʾĕlōhîm. His grammatical account of the Hebrew is his own.

Cite (SBL): Eusebius, Dem. ev. 4.15.60 (Dindorf 3:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-60). (abbreviation not yet checked)

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4.15.61Dindorf 3:257

ἀντὶ δὲ τῆς ὀρθῆς καὶ εὐθείας τοῦ ὀνόματος, καθʼ ὃ εἴρηται ‟ διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός” τὸ Ἑβραικὸν ἐλωάχ περιέχει σφόδρα ἀπηκριβωμένως, ἵν ᾖ τὸ μὲν ἐλωΐμ κατὰ κλητικὴν πτῶσιν ἐξενηνεγμένον, δηλοῦν τὸ ὠ θεέ, τὸ δὲ ἐλωὰχ ὁ θεός σου κατὰ τὴν εὐθεῖαν· ὥστε ἀκριβῶς ἔχειν τὴν φήσασαν ἑρμηνείαν διὰ τοῦτο ἔχρισέ σε θεὲ ὁ θεός σου.”

anti de tēs orthēs kai eutheias tou onomatos, kathʼ ho eirētai ‟ dia touto echrise se ho theos ho theos” to Hebraikon elōach periechei sphodra apēkribōmenōs, hin ę̄ to men elōïm kata klētikēn ptōsin exenēnegmenon, dēloun to ō thee, to de elōach ho theos sou kata tēn eutheian; hōste akribōs echein tēn phēsasan hermēneian dia touto echrise se thee ho theos sou.”

But in place of the direct, nominative case of the name, where it is said, “Therefore God, your God, has anointed you,” the Hebrew very precisely has elōach, so that elōim is expressed in the vocative case, meaning “O God,” while elōach, “your God,” is in the nominative. So the translation that says, “Therefore, O God, your God has anointed you,” is exact.

Ps 45:7 (44:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Eusebius claims the Hebrew distinguishes a vocative “O God” from a nominative “your God.”

Eusebius’s ἐλωάχ represents ʾĕlōah; the Masoretic text of Ps 45:8 reads ʾĕlōhîm ʾĕlōhêkā. His explanation of the Hebrew cases is his own. The digital text repeats “διὰ.”

Notes on the original text

Digital text corrected (repeated word): ‟ διὰ διὰ τοῦτο → ‟ διὰ τοῦτο.

Cite (SBL): Eusebius, Dem. ev. 4.15.61 (Dindorf 3:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-61). (abbreviation not yet checked)

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4.15.62Dindorf 3:257

λευκότατα γοῦν ὁ λόγος διὰ τούτων θεῷ προσφωνῶν φησιν αὐτὸν κεχρῖσθαι ὑπὸ τοῦ θεοῦ ἐλαίῳ ἀγαλλιάσεως παρὰ πάντας τοὺς πώποτε τῆς αὐτῆς αὐτῷ μετεσχηκότας προσηγορίας.

leukotata goun ho logos dia toutōn theǭ prosphōnōn phēsin auton kechristhai hypo tou theou elaiǭ agalliaseōs para pantas tous pōpote tēs autēs autǭ meteschēkotas prosēgorias.

So by these words the passage, most clearly addressing God, says that he was anointed by God with the oil of gladness beyond all who ever shared the same name with him.

Notes and citation

Summary: The psalm addresses God, anointed by God above all others called christs.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.62 (Dindorf 3:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-62). (abbreviation not yet checked)

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4.15.63Dindorf 3:257

ἔχεις τοιγαροῦν ἐν τούτοις σαφῶς θεὸν χριόμενον Χριστὸν γινόμενον, οὐ μύρῳ σκευαστῷ οὐδʼ ὑπʼ ἀνθρώπων εἰς τοῦτο παριόντα, ἀλλʼ οὐδὲ τοῖς λοιποῖς ἀνθρώποις παραπλήσιον.

echeis toigaroun en toutois saphōs theon chriomenon Christon ginomenon, ou myrǭ skeuastǭ oudʼ hypʼ anthrōpōn eis touto parionta, allʼ oude tois loipois anthrōpois paraplēsion.

Here, then, you clearly have God being anointed and becoming Christ, not by prepared ointment, nor coming to this through men, nor like other men.

Notes and citation

Summary: The psalm shows God himself anointed as Christ, unlike any human anointing.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.63 (Dindorf 3:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-63). (abbreviation not yet checked)

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4.15.64Dindorf 3:257–258

ὁ δʼ αὐτὸς οὗτος ἦν καὶ ἀγαπητὸς τοῦ θεοῦ καὶ γέννημα αὐτοῦ, καὶ ἱερεὺς αἰώνιος καὶ σύνθρονος ἀνηγορευμένος τοῦ πατρός. τίς δʼ ἂν οὗτος εἴη ἢ ὁ πρωτότοκος τοῦ θεοῦ λόγος, ὁ ἐν ἀρχῇ πρὸς τὸν θεὸν θεὸς ὢν, ὁ διὰ πάσης τῆς ἐνθέου γραφῆς θεολογούμενος, ὡς καὶ ἐν τοῖς ἑξῆς διὰ πλειόνων ὁ λόγος προϊὼν ἐπιδείξει.

ho dʼ autos houtos ēn kai agapētos tou theou kai gennēma autou, kai hiereus aiōnios kai synthronos anēgoreumenos tou patros. tis dʼ an houtos eiē ē ho prōtotokos tou theou logos, ho en archę̄ pros ton theon theos ōn, ho dia pasēs tēs entheou graphēs theologoumenos, hōs kai en tois hexēs dia pleionōn ho logos proïōn epideixei.

And this same one was both the beloved of God and his offspring, and was proclaimed eternal priest and sharer of the Father’s throne. Who could this be but the firstborn Word of God, who in the beginning was God with God, of whom all the divine Scripture speaks as God, as the argument will show more fully as it proceeds?

John 1:1 (allusion, high confidence)

Notes and citation

Summary: The beloved, anointed, eternal priest is the firstborn Word of God.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.64 (Dindorf 3:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-64). (abbreviation not yet checked)

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4.15.65Dindorf 3:258

Τούτων δῆτα προτεθεωρημένων ἡμῖν πρ τῆς τοῦ Χριστοῦ οὐσιώσεως τε καὶ προσηγορίας, φέρε λοιπὸν ἀναλαβόντες τὴν προταθεῖσαν ὑπόθεσιν ^ διʼ ὅσων προφητικῶν προρρήσεων ὁ Χριστὸς ὀνομαστὶ προεκηρύττετο θεασώμεθα.

Toutōn dēta protetheōrēmenōn hēmin pr tēs tou Christou ousiōseōs te kai prosēgorias, phere loipon analabontes tēn protatheisan hypothesin ^ diʼ hosōn prophētikōn prorrēseōn ho Christos onomasti proekērytteto theasōmetha.

Having first considered these matters concerning the being and the name of Christ, let us now take up the subject proposed and see in how many prophetic predictions the Christ was proclaimed by name.

Notes and citation

Summary: Eusebius turns to prophecies that name the Christ explicitly.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.15.65 (Dindorf 3:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-15-1/#p-4-15-65). (abbreviation not yet checked)

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