Demonstration of the Gospel 4.16.1–4.16.62

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

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

preface 4, chapter 16

4.16.1Dindorf 3:258

Ἀπὸ τοῦ η·rαλμοῦ β. Διʼ ὅσων γραφῶν ὁ Χριστὸς ὀνομαστὶ ὑπὸ βασιλέων καὶ ἀρχόν- ἀρχόντων καὶ ἐθνῶν καὶ λαῶν ἐπιβουλευόμενος, θεοῦ γεννώμενος, καὶ υἱὸς ἀνθρώπου ἀναγορευόμενος, ἐθνῶν τε καὶ περάτων γῆς κλῆρον λαμβάνων παρὰ τοῦ πατρὸς προεκηρύττετο. “Ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἶ ἄρχον- τες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ.”

Apo tou ē;ralmou b. Diʼ hosōn graphōn ho Christos onomasti hypo basileōn kai archon- archontōn kai ethnōn kai laōn epibouleuomenos, theou gennōmenos, kai huios anthrōpou anagoreuomenos, ethnōn te kai peratōn gēs klēron lambanōn para tou patros proekērytteto. “Hina ti ephryaxan ethnē kai laoi emeletēsan kena? parestēsan hoi basileis tēs gēs, kai oi archon- tes synēchthēsan epi to auto kata tou kyriou kai kata tou Christou autou.”

From Psalm 2. Scriptures in which the Christ was proclaimed beforehand by name as plotted against by kings, rulers, nations, and peoples, as begotten by God and called Son, and as receiving from the Father the nations and the ends of the earth as his inheritance. “Why did the nations rage, and the peoples devise vain things? The kings of the earth stood by, and the rulers were gathered together against the Lord and against his Christ.”

Ps 2:1–2 (quotation, high confidence)

Notes and citation

Summary: Psalm 2 names the Christ, plotted against by kings and rulers.

The opening sentence is a chapter heading. The quotation is Ps 2:1–2. The heading’s “called Son of Man” (υἱὸς ἀνθρώπου) appears to be a slip for “Son,” and is translated so.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.1 (Dindorf 3:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-1). (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).

4.16.2Dindorf 3:258

οἶς ἑξῆς ‘ ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπʼ αὐτοῦ ἐπὶ Σιῶν ὄρος τὸ ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα κυρίου. κύριος εἶπε πρός με, υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.”

ois hexēs ‘ egō de katestathēn basileus hypʼ autou epi Siōn oros to hagion autou, diangellōn to prostagma kyriou. kyrios eipe pros me, huios mou ei sy, egō sēmeron gegennēka se. aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou kai tēn kataschesin sou ta perata tēs gēs.”

After this: “But I was established by him as king on Zion, his holy mountain, proclaiming the decree of the Lord. The Lord said to me, ‘You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.’”

Ps 2:6–8 (quotation, high confidence)

Notes and citation

Summary: Psalm 2 continues with the Lord’s decree to his Son.

The quotation is Ps 2:6–8 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.2 (Dindorf 3:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-2). (abbreviation not yet checked)

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4.16.3Dindorf 3:258

Σαφέστατα καὶ διὰ τούτων τὸ θεῖον πνεῦμα τὸν Χριστὸν ἀναφωνεῖ, υἱόν τε αὐτὸν ἀποκαλεῖ τοῦ θεοῦ κατὰ τὰ προηγορευμένα, ὁμοῦ καὶ ἐπιβουλήν τινα ἔσεσθαι κατʼ αὐτοῦ σημαίνει, καὶ τῶν ἐθνῶν τὴν διʼ αὐτοῦ γενομένην κλῆσιν προκηρύττει ’ ἅπερ διαρρήδην αὐτοῖς ἔργοις ἐπὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ἡ τῶν πραγμάτων ἐπέδειξεν ἔκβασις. εἰσέτι γοῦν νῦν ἔθνη καὶ λαοὶ βασιλεῖς τε καὶ ἄρχοντες οὔπω παύονται τῆς κατά τε αὐτοῦ καὶ τῆς διδασκα- λίας αὐτοῦ συσκευῆς.

Saphestata kai dia toutōn to theion pneuma ton Christon anaphōnei, huion te auton apokalei tou theou kata ta proēgoreumena, homou kai epiboulēn tina esesthai katʼ autou sēmainei, kai tōn ethnōn tēn diʼ autou genomenēn klēsin prokēryttei ’ haper diarrēdēn autois ergois epi tou sōtēros hēmōn Iēsou Christou hē tōn pragmatōn epedeixen ekbasis. eiseti goun nyn ethnē kai laoi basileis te kai archontes oupō pauontai tēs kata te autou kai tēs didaska- lias autou syskeuēs.

Very clearly by these words too the divine Spirit proclaims the Christ and calls him Son of God, as foretold; at the same time it signifies that there will be a plot against him, and proclaims beforehand the calling of the nations through him. The outcome of events has shown this expressly, by the deeds themselves, in the case of our Savior Jesus Christ. For even now nations and peoples, kings and rulers, have not yet ceased their conspiracy against him and his teaching.

Notes and citation

Summary: The plot against Christ and the calling of the nations are fulfilled in Jesus, who is still opposed by rulers.

Topics: Christology, Persecution

Cite (SBL): Eusebius, Dem. ev. 4.16.3 (Dindorf 3:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-3). (abbreviation not yet checked)

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4.16.4Dindorf 3:258–259

εἰ δʼ ἐπὶ μέλλοντα χρόνον ἀναφέροιεν ταῦτα οἶ ἐκ περιτομῆς ὥρα τὸν προσδο- κώμενον αὐτοῖς Χριστὸν ἐπιβουλευθήσεσθαι αὖθις ὁμολογεῖν, κατὰ τὸ παρὸν λόγιον, φάσκον ‟ παρέστησαν οἶ βασιλεῖς τῆς γῆς καὶ οἶ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. ὅπερ οὐκ ἂν δοῖεν, δυνάστην τινὰ μέγαν καὶ βασιλέα αἰώνιον καὶ λυτρωτὴν ἑαυτῶν ἔσεσθαι τὸν ἥξοντα Χριστὸν προσδοκῶντες.

ei dʼ epi mellonta chronon anapheroien tauta oi ek peritomēs hōra ton prosdo- kōmenon autois Christon epibouleuthēsesthai authis homologein, kata to paron logion, phaskon ‟ parestēsan oi basileis tēs gēs kai oi archontes synēchthēsan epi to auto kata tou kyriou kai kata tou Christou autou. hoper ouk an doien, dynastēn tina megan kai basilea aiōnion kai lytrōtēn heautōn esesthai ton hēxonta Christon prosdokōntes.

If those of the circumcision refer these words to a future time, it is time for them to confess that the Christ they expect will again be plotted against, according to the present oracle, which says, “The kings of the earth stood by, and the rulers were gathered together against the Lord and against his Christ.” But this they would not grant, since they expect the Christ who is to come to be a great potentate, an eternal king, and their redeemer.

Ps 2:2 (quotation, high confidence)

Notes and citation

Summary: If the Jews apply the psalm to a future Messiah, they must accept that he too will be persecuted, which they deny.

The quotation is Ps 2:2. Eusebius argues against Jewish interpretation; translated as written.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.4 (Dindorf 3:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-4). (abbreviation not yet checked)

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4.16.5Dindorf 3:259

εἰ γὰρ δὴ κἀκεῖνος ἐλθὼν τὰ ὅμοια πάθοι τῷ ἐληλυθότι, καὶ τί μὴ μᾶλλον ἐκείνῳ ἢ τούτῳ πιστευτέον ἢ ἀπιστητέον; εἰ δὲ ἐντεῦθεν ἀποκλεισθέντες ἐπὶ τὸν Δαβὶδ ἤ τινα τῶν ἐξ αὐτοῦ γενομένων βασιλέων τοῦ Ἰουδαίων ἔθνους ἀναφέροιεν τὸν χρησμὸν, καὶ οὕτω δεικτέον ὡς οὔτε Δαβὶδ οὔθʼ ἕτερός τις τῶν πώποτε παρʼ Ἑβραίοις διαφανῶν ἱστόρηται οὔθʼ υἱὸς χρηματίσας τοῦ θεοῦ οὔθʼ ὑπὸ τοῦ θεοῦ γεγενημένος, κατὰ τὸν ἐν τῷ Ψαλμῷ θεσπιζόμενον, οὐδʼ ἄρξας πάντων τῶν ἐθνῶν καὶ βασιλέων, ἀρχόντων τε καὶ λαῶν ἐπιβεβουλευμένος· εἰ δʼ οὐδεὶς ἐκείνων δείκνυται, αὐτοῖς δʼ ἔργοις συνίσταται ταῦτα πάντα, καὶ πάλαι μὲν ὑπομείνας, καὶ νῦν δὲ ἔτι καὶ σήμερον ὑπό τε βασιλέων καὶ ἀρχόντων ἐθνῶν τε καὶ λαῶν πολεμούμενος ὁ Χριστὸς τοῦ θεοῦ, τί τὸ ἐμποδὼν μὴ οὐχὶ αὐτὸν εἶναι τὸν προφητευόμενον διὰ τοῦ φήσαντος λογίου παρέστησαν οἶ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοὐ Χριστοῦ αὐτοῦ·’ μόνῳ δὲ αὐτῷ καὶ τὰ ἐπιφερόμενα ἁρμόττοι ἂν τοῦ Ψαλμοῦ διʼ ὧν εἴρηται ‟ κύριος εἶπε πρός με, υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα γῆς.”

ei gar dē kakeinos elthōn ta homoia pathoi tǭ elēlythoti, kai ti mē mallon ekeinǭ ē toutǭ pisteuteon ē apistēteon? ei de enteuthen apokleisthentes epi ton Dabid ē tina tōn ex autou genomenōn basileōn tou Ioudaiōn ethnous anapheroien ton chrēsmon, kai houtō deikteon hōs oute Dabid outhʼ heteros tis tōn pōpote parʼ Hebraiois diaphanōn historētai outhʼ huios chrēmatisas tou theou outhʼ hypo tou theou gegenēmenos, kata ton en tǭ Psalmǭ thespizomenon, oudʼ arxas pantōn tōn ethnōn kai basileōn, archontōn te kai laōn epibebouleumenos; ei dʼ oudeis ekeinōn deiknytai, autois dʼ ergois synistatai tauta panta, kai palai men hypomeinas, kai nyn de eti kai sēmeron hypo te basileōn kai archontōn ethnōn te kai laōn polemoumenos ho Christos tou theou, ti to empodōn mē ouchi auton einai ton prophēteuomenon dia tou phēsantos logiou parestēsan oi basileis tēs gēs, kai hoi archontes synēchthēsan epi to auto kata tou kyriou kai kata tou Christou autou;’ monǭ de autǭ kai ta epipheromena harmottoi an tou Psalmou diʼ hōn eirētai ‟ kyrios eipe pros me, huios mou ei sy, egō sēmeron gegennēka se. aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata gēs.”

For if that one too, when he comes, should suffer the same as the one who has come, why should one believe or disbelieve the one rather than the other? And if, shut out from this, they refer the oracle to David or to one of the kings of the Jewish nation descended from him, then it must be shown that neither David nor anyone else ever famous among the Hebrews is recorded to have been called Son of God or to have been begotten by God, like the one foretold in the Psalm, nor to have ruled all the nations, nor to have been plotted against by kings, rulers, and peoples. If none of them is shown to be so, while all these things are established by the facts themselves, and the Christ of God both endured them of old and is still today warred against by kings and rulers, nations and peoples, what prevents him from being the one prophesied in the oracle, “The kings of the earth stood by, and the rulers were gathered together against the Lord and against his Christ”? And to him alone the following words of the Psalm would fit, in which it is said: “The Lord said to me, ‘You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.’”

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

Notes and citation

Summary: No Israelite king fits the psalm; only Jesus, still opposed by rulers, is the Son to whom the nations are given.

The quotations are Ps 2:2 and 2:7–8.

Notes on the original text

Digital text corrected (OCR transposition): ‟ κύροις εἶπε → ‟ κύριος εἶπε.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.5 (Dindorf 3:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-5). (abbreviation not yet checked)

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4.16.6Dindorf 3:259–260

καὶ γὰρ καὶ ταῦτα ἀναμφίλεκτον ἐπὶ μόνου αὐτοῦ τὴν ἔκβασιν τῆς προφητείας ἀνεί- ληφεν, ὅτε τῶν αὐτοῦ μαθητῶν εἰς πάσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.

kai gar kai tauta anamphilekton epi monou autou tēn ekbasin tēs prophēteias anei- lēphen, hote tōn autou mathētōn eis pasan tēn gēn exēlthen ho phthongos, kai eis ta perata tēs oikoumenēs ta rhēmata autōn.

For these words too have received the fulfillment of the prophecy, beyond dispute, in him alone, when the voice of his disciples went out into all the earth, and their words to the ends of the world.

Ps 19:4 (18:5 LXX) (allusion, high confidence) · Rom 10:18 (allusion, medium confidence)

Notes and citation

Summary: The spread of the apostles’ preaching to the ends of the earth fulfilled the promise.

The words echo Ps 19:4 (18:5 LXX), as quoted in Rom 10:18.

Cite (SBL): Eusebius, Dem. ev. 4.16.6 (Dindorf 3:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-6). (abbreviation not yet checked)

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4.16.7Dindorf 3:260

διαρρήδην δὲ τὸν Χριστὸν ὀνομάζει προαγορεύσας ὁ λόγος, ὡς ἂν ἐξ αὐτοῦ προσώπου διδάσκων αὐτὸν εἶναι τὸν υἱὸν τοῦ θεοῦ, διὰ τοῦ ‘κύριος εἶπε πρός με, υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε.” ᾧ παραθήσεις καὶ τὸ ἐν Παροιμίαις πάλιν ἐξ αὐτοῦ προσώπου ὧδέ πως εἰρημένον ‘πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με.” τό τε ἐν ’ρθʼ Ψαλμῷ πρὸς τοῦ πατρὸς αὐτῷ προσπεφωνημένον κατὰ τὸ ‟ ἐκ γαστρὸς πρὸ ἑωσφόρου γεγέννηκά σε.”

diarrēdēn de ton Christon onomazei proagoreusas ho logos, hōs an ex autou prosōpou didaskōn auton einai ton huion tou theou, dia tou ‘kyrios eipe pros me, huios mou ei sy, egō sēmeron gegennēka se.” hǭ parathēseis kai to en Paroimiais palin ex autou prosōpou hōde pōs eirēmenon ‘pro tou orē hedrasthēnai, pro de pantōn bounōn genną me.” to te en ’rthʼ Psalmǭ pros tou patros autǭ prospephōnēmenon kata to ‟ ek gastros pro heōsphorou gegennēka se.”

The passage names the Christ expressly in its prediction, teaching, as though in his own person, that he is the Son of God, through the words, “The Lord said to me, ‘You are my Son; today I have begotten you.’” Beside this you may set the words in Proverbs, spoken again in his own person: “Before the mountains were settled, before all the hills, he begets me”; and what the Father addressed to him in the 109th Psalm: “From the womb, before the morning star, I have begotten you.”

Ps 2:7 (quotation, high confidence) · Prov 8:25 (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 2, Proverbs 8, and Psalm 110 together speak of the Son’s generation.

The quotations are Ps 2:7, Prov 8:25 (LXX), and Ps 110:3 (109:3 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.7 (Dindorf 3:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-7). (abbreviation not yet checked)

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4.16.8Dindorf 3:260

ἐπίστησον δὲ ὡς ἕνα καὶ τὸν αὐτὸν ὀνομαστὶ Χριστὸν ὁμοῦ καὶ υἱὸν θεοῦ ὑπʼ ἀνθρώπων ἐπιβουλευόμενον, καὶ κλῆρον τὰ ἔθνη ληψόμενον, περάτων τε γῆς κρατήσοντα θεσπίζουσιν αἶ ἱεραὶ γραφαὶ, δυσὶ τεκμηρίοις τὴν εἰς ἀνθρώπους οἰκονομίαν αὐτοῦ σημαίνουσαι, διά τε τῆς κατʼ αὐτοῦ συσκευῆς καὶ διὰ τῆς ὑπʼ αὐτὸν τῶν ἐθνῶν ὑποταγῆς. Ψαλμοῦ ἴθʼ. Χριστὸς ὀιομαστὶ τῶν αἰτημάτων ἁπάντων παρὰ τοῦ πατρὸς τυγχάνων.

epistēson de hōs hena kai ton auton onomasti Christon homou kai huion theou hypʼ anthrōpōn epibouleuomenon, kai klēron ta ethnē lēpsomenon, peratōn te gēs kratēsonta thespizousin ai hierai graphai, dysi tekmēriois tēn eis anthrōpous oikonomian autou sēmainousai, dia te tēs katʼ autou syskeuēs kai dia tēs hypʼ auton tōn ethnōn hypotagēs. Psalmou ithʼ. Christos oiomasti tōn aitēmatōn hapantōn para tou patros tynchanōn.

Observe that the sacred Scriptures prophesy one and the same person, named Christ and at the same time Son of God, plotted against by men, receiving the nations as his portion, and ruling the ends of the earth, signifying his dispensation among men by two proofs: the conspiracy against him and the subjection of the nations to him. From Psalm 19. The Christ, by name, obtaining all his requests from the Father.

Notes and citation

Summary: Psalm 2 marks Christ by opposition and by the submission of the nations; the next heading introduces Psalm 20.

“One and the same” renders ἕνα; the digital text reads ἴνα. The last two sentences are a chapter heading; Eusebius’s Psalm 19 is Psalm 20 in the English Bible.

Notes on the original text

Digital text corrected (OCR: ἴνα for ἕνα): ὡς ἴνα καὶ → ὡς ἕνα καὶ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.8 (Dindorf 3:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-8). (abbreviation not yet checked)

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4.16.9Dindorf 3:260

‟ Πληρώσαι κύριος πάντα τὰ αἰτήματά σου. νῦν ἔγνων ὅτι ἔσωσε κύριος τὸν Χριστὸν αὑτοῦ, ἐπακούσεται αὐτοῦ ἐξ οὐρανοῦ ἁγίου αὑτοῦ.” Ἐπεὶ πρόκειται νῦν παραστῆσαι διʼ ὅσων ὀνομαστὶ ὁ Χριστὸς ἐν ταῖς προφητείαις ἀνηγόρευται, εἰκότως καὶ ταῦτα παρατίθεμαι ἐναργῶς κηρύττοντα τὸν Χριστόν.

‟ Plērōsai kyrios panta ta aitēmata sou. nyn egnōn hoti esōse kyrios ton Christon hautou, epakousetai autou ex ouranou hagiou hautou.” Epei prokeitai nyn parastēsai diʼ hosōn onomasti ho Christos en tais prophēteiais anēgoreutai, eikotōs kai tauta paratithemai enargōs kēryttonta ton Christon.

“May the Lord fulfill all your requests. Now I know that the Lord has saved his Christ; he will hear him from his holy heaven.” Since the task now is to show in how many passages the Christ is named in the prophecies, I rightly set these words beside the others, since they clearly proclaim the Christ.

Ps 20:5–6 (19:6-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 20 names the Christ whom the Lord saves.

The quotation is Ps 20:5–6 (19:6–7 LXX). The digital text repeats “Πληρώσαι.”

Notes on the original text

Digital text corrected (repeated word): ‟ Πληρώσαι Πληρώσαι → ‟ Πληρώσαι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.9 (Dindorf 3:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-9). (abbreviation not yet checked)

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4.16.10Dindorf 3:260–261

ὅλος δὲ ὁ Ψαλμὸς ἐκ προσώπου τῶν ἁγίων ἀνδρῶν εὐχὴν ἀναπέμπει εἰς τὸ τοῦ Χριστοῦ πρόσωπον. ἐπειδὴ γὰρ διʼ ἡμᾶς καὶ ὑπὲρ ἡμῶν πᾶσαν ἀνεδέξατο ὕβριν ἐνανθρωπήσας, εὐχομένῳ αὐτῷ καὶ δεομένῳ τοῦ πατρὸς ὑπὲρ ἡμῶν διδασκόμεθα συνεύχεσθαι, οἷα δὴ τοὺς καθʼ ἡμῶν πολέμους, εἴτε ὁρατοὺς εἴτε καὶ ἀοράτους, ἀμυνομένῳ. διὸ καί φαμεν ἡμεῖς πρὸς αὐτὸν ἀπὸ τοῦ Ψαλμοῦ οὕτως ἔχοντα ‟ ἐπακούσαι σου κύριος ἐν ἡμέρᾳ θλίψτώς σου, ὑπερασπίσαι σου τὸ ὄνομα τοῦ θεοῦ Ἰακώβ. ἐξαποστείλαι σοι βοήθειαν ἑ ’ξ ἁγίου, καὶ ἐκ Σιῶν ἀντιλάβοιτό σου.”

holos de ho Psalmos ek prosōpou tōn hagiōn andrōn euchēn anapempei eis to tou Christou prosōpon. epeidē gar diʼ hēmas kai hyper hēmōn pasan anedexato hybrin enanthrōpēsas, euchomenǭ autǭ kai deomenǭ tou patros hyper hēmōn didaskometha syneuchesthai, hoia dē tous kathʼ hēmōn polemous, eite horatous eite kai aoratous, amynomenǭ. dio kai phamen hēmeis pros auton apo tou Psalmou houtōs echonta ‟ epakousai sou kyrios en hēmerą thlipstōs sou, hyperaspisai sou to onoma tou theou Iakōb. exaposteilai soi boētheian he ’x hagiou, kai ek Siōn antilaboito sou.”

The whole Psalm offers a prayer, in the person of holy men, addressed to the Christ. For since, having become man, he accepted every insult for us and on our behalf, we are taught to pray with him as he prays and entreats the Father for us, as one who fights off the wars waged against us, visible and invisible. Therefore we say to him, from the Psalm, these words: “May the Lord hear you in the day of your affliction; may the name of the God of Jacob defend you. May he send you help from the sanctuary, and support you from Zion.”

Ps 20:1–2 (19:2-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 20 is the prayer of the saints for Christ, who prays and fights for us.

The quotation is Ps 20:1–2 (19:2–3 LXX).

Topics: Christology, Prayer

Cite (SBL): Eusebius, Dem. ev. 4.16.10 (Dindorf 3:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-10). (abbreviation not yet checked)

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4.16.11Dindorf 3:261

Εἶτʼ ἐπειδήπερ ἐστὶν οἰκεῖον αὐτῷ ἅτε μεγάλῳ ὄντι ἀρχιερεῖ τὰς ἐν δοξολογίαις καὶ θεολογίαις πνευματικὰς ἱερουργίας ὑπὲρ ἡμῶν ἐκτελεῖν, καὶ ἐπειδήπερ οἷά τε ἱερεὺς αὐτός τε ἑαυτὸν καὶ ὅν ἀνειληφεν ἀπὸ γῆς ἄνθρωπον ὑπὲρ ἡμῶν ὁλοκαύτωμα προσανήνεγκε τῷ θεῷ καὶ πατρὶ, διὰ τοῦτό φαμεν αὐτῷ ‘μνησθείη πάσης θυσίας σου, καὶ τὸ ὁλοκαύτωμά σου πιανάτω.”

Eitʼ epeidēper estin oikeion autǭ hate megalǭ onti archierei tas en doxologiais kai theologiais pneumatikas hierourgias hyper hēmōn ektelein, kai epeidēper hoia te hiereus autos te heauton kai hon aneilēphen apo gēs anthrōpon hyper hēmōn holokautōma prosanēnenke tǭ theǭ kai patri, dia touto phamen autǭ ‘mnēstheiē pasēs thysias sou, kai to holokautōma sou pianatō.”

Then, since it is his proper office, as the great high priest, to perform on our behalf the spiritual sacred rites of praise and theology, and since, as a priest, he offered himself, and the man he had assumed from the earth, for us as a whole burnt offering to God the Father, we therefore say to him: “May he remember every sacrifice of yours, and may your whole burnt offering be fat.”

Ps 20:3 (19:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ as high priest offered himself as a burnt offering, so the psalm prays that God remember his sacrifice.

The quotation is Ps 20:3 (19:4 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.11 (Dindorf 3:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-11). (abbreviation not yet checked)

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4.16.12Dindorf 3:261

καὶ ἐπεὶ πάντα ὅσα βουλεύεται σωτήριά ἐστι καὶ ὠφέλιμα ἐν τῷ κόσμῳ, εἰκότως ἐπιφωνοῦμεν αὐτῷ ‟ δῴη σοι κύριος κατὰ τὴν καρδίαν σου” λέγοντες ‟ καὶ πᾶσαν τὴν βουλήν σου πληρώσαι.”

kai epei panta hosa bouleuetai sōtēria esti kai ōphelima en tǭ kosmǭ, eikotōs epiphōnoumen autǭ ‟ dǭē soi kyrios kata tēn kardian sou” legontes ‟ kai pasan tēn boulēn sou plērōsai.”

And since all that he purposes is saving and beneficial to the world, we rightly call out to him, saying, “May the Lord give you according to your heart, and fulfill all your counsel.”

Ps 20:4 (19:5 LXX) (quotation, high confidence)

Notes and citation

Summary: We pray that Christ’s saving purposes be fulfilled.

The quotation is Ps 20:4 (19:5 LXX).

Cite (SBL): Eusebius, Dem. ev. 4.16.12 (Dindorf 3:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-12). (abbreviation not yet checked)

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4.16.13Dindorf 3:261

οἶς ἑξῆς τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ ὁμολογοῦντες φαμὲν ‟ ἀγαλλιασώμεθα ἐν τῷ σωτηρίῳ σου.’ σωτήριον γὰρ τοῦ Χριστοῦ τί ἂν ἕτερον νοοῖτο, εἰ μὴ ἡ ἐκ νεκρῶν ἀνάστασις αὐτοῦ, διʼ ἧς καὶ πάντας τοὺς πρὶν ἐκπεπτωκότας ἀνίστησιν; ὅθεν φαμὲν ‟ καὶ ἐν ὀνόματι θεοῦ ἡμῶν μεγαλυνθησόμεθα, καὶ πληρώσαι κύριος πάντα τὰ αἰτήματά σου.

ois hexēs tēn ek nekrōn anastasin autou homologountes phamen ‟ agalliasōmetha en tǭ sōtēriǭ sou.’ sōtērion gar tou Christou ti an heteron nooito, ei mē hē ek nekrōn anastasis autou, diʼ hēs kai pantas tous prin ekpeptōkotas anistēsin? hothen phamen ‟ kai en onomati theou hēmōn megalynthēsometha, kai plērōsai kyrios panta ta aitēmata sou.

After this, confessing his resurrection from the dead, we say: “We will rejoice in your salvation.” For what else could the salvation of Christ be understood to be but his resurrection from the dead, through which he raises up all who had fallen before? Therefore we say: “And in the name of our God we shall be magnified. May the Lord fulfill all your requests.”

Ps 20:5 (19:6 LXX) (quotation, high confidence)

Notes and citation

Summary: “Your salvation” in the psalm is Christ’s resurrection, which raises the fallen.

The quotation is Ps 20:5 (19:6 LXX).

Notes on the original text

Digital text corrected (OCR: λ for γ): ἀλαλλιασώμεθα → ἀγαλλιασώμεθα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.13 (Dindorf 3:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-13). (abbreviation not yet checked)

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4.16.14Dindorf 3:261–262

ἐπὶ πάσι τούτοις διδασκόμεθα λέγειν τὸ νῦν ἔγνων ὅτι ἔσωσε κύριος τὸν Χριστὸν αὑτοῦ, ” μὴ πάλαι τοῦτο εἰδότες, εἰ μὴ ὅτε πρότερον τὸ σωτήριον αὐτοῦ συνήκαμεν τῆς ἀναστάσεως αὐτοῦ τὴν δύναμιν κατανοήσαντες. Ψαλμοῦ κζ΄ Χριστὸς ὀνομαστὶ κύριον τὸν πατέρα καὶ ὑπερασπιστὴν κεκτημένος. ‟ Κύριος κραταίωμα τοῦ λαοῦ αὐτοῦ καὶ ὑπερασπιστὴς τῶν σωτηρίων τοῦ Χριστοῦ αὐτοῦ ἐστί.”

epi pasi toutois didaskometha legein to nyn egnōn hoti esōse kyrios ton Christon hautou, ” mē palai touto eidotes, ei mē hote proteron to sōtērion autou synēkamen tēs anastaseōs autou tēn dynamin katanoēsantes. Psalmou kz΄ Christos onomasti kyrion ton patera kai hyperaspistēn kektēmenos. ‟ Kyrios krataiōma tou laou autou kai hyperaspistēs tōn sōtēriōn tou Christou autou esti.”

After all this we are taught to say, “Now I know that the Lord has saved his Christ”; for we did not know this before, until we first understood his salvation by perceiving the power of his resurrection. From Psalm 27. The Christ, by name, having the Father as Lord and defender. “The Lord is the strength of his people, and the defender of the salvation of his Christ.”

Ps 20:6 (19:7 LXX) (quotation, high confidence) · Ps 28:8 (27:8 LXX) (quotation, high confidence)

Notes and citation

Summary: We know that God saved his Christ once we grasp the resurrection; the next heading introduces Psalm 28.

The first quotation is Ps 20:6 (19:7 LXX). The heading and verse are from Eusebius’s Psalm 27, English Psalm 28 (28:8; 27:8 LXX). The digital text repeats “Κύριος.”

Notes on the original text

Digital text corrected (repeated word): ‟ Κύριος Κύριος κραταίωμα → ‟ Κύριος κραταίωμα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.14 (Dindorf 3:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-14). (abbreviation not yet checked)

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4.16.15Dindorf 3:262

Καὶ ὁ μετὰ χεῖρας Ψαλμὸς εἰς τὸν Χριστὸν ἀναφέρεται, αὐτοῦ δὴ τοῦ Χριστοῦ περιέχων εὐχὴν, ἣν παρὰ τὸν τοῦ πάθους προσηύξατο καιρόν. διὸ ἐν μὲν τῇ καταρχῆ̣ τοῦ Ψαλμοῦ φησι ‟ πρὸς σὲ, κύριε, ἐκέκραξα· ὁ θεός μου μὴ παρασιωπήσῃς ἀπʼ ἐμοῦ, καὶ ὁμοιωθήσομαι τοῖς καταβαίνουσιν εἰς λάκκον.”

Kai ho meta cheiras Psalmos eis ton Christon anapheretai, autou dē tou Christou periechōn euchēn, hēn para ton tou pathous prosēuxato kairon. dio en men tę̄ katarchē tou Psalmou phēsi ‟ pros se, kyrie, ekekraxa; ho theos mou mē parasiōpēsę̄s apʼ emou, kai homoiōthēsomai tois katabainousin eis lakkon.”

This Psalm too refers to the Christ, since it contains the prayer of the Christ himself, which he prayed at the time of his passion. Therefore at the beginning of the Psalm he says: “To you, O Lord, I have cried; my God, do not be silent toward me, or I shall become like those who go down into the pit.”

Ps 28:1 (27:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 28 is Christ’s prayer at the time of his passion.

The quotation is Ps 28:1 (27:1 LXX). The digital text repeats “πρὸς.”

Notes on the original text

Digital text corrected (repeated word): ‟ πρὸς πρὸς σὲ → ‟ πρὸς σὲ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.15 (Dindorf 3:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-15). (abbreviation not yet checked)

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4.16.16Dindorf 3:262

πρὸς δὲ τῷ τέλει τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ θεσ·πίζει λέγων εὐλογητὸς κύριος, ὅτι εἰσήκουσε τῆς φωνῆς τῆς δεήσεως μου· κύριος βοηθός μου καὶ ὑπερασπιστής μου, ἐπʼ αὐτῷ ἤλπισεν ἡ καρδία μου, καὶ ἐβοηθήθην, καὶ ἀνέθαλεν ἡ σάρξ μου, καὶ ἐκ θελήματός μου ἐξομολογήσομαι αὐτῷ. ἐφʼ οἶς τὸ θεῖον καὶ προφητικὸν πνεῦμα ἐπιλέγει κύριος κραταίωμα τοῦ λαοῦ αὐτοῦ, καὶ ὑπερασπιστὴς τῶν σωτηρίων τοῦ Χριστοῦ αὐτοῦ ἐστίν, ”

pros de tǭ telei tēn ek nekrōn anastasin autou thes;pizei legōn eulogētos kyrios, hoti eisēkouse tēs phōnēs tēs deēseōs mou; kyrios boēthos mou kai hyperaspistēs mou, epʼ autǭ ēlpisen hē kardia mou, kai eboēthēthēn, kai anethalen hē sarx mou, kai ek thelēmatos mou exomologēsomai autǭ. ephʼ ois to theion kai prophētikon pneuma epilegei kyrios krataiōma tou laou autou, kai hyperaspistēs tōn sōtēriōn tou Christou autou estin, ”

And near the end he foretells his resurrection from the dead, saying: “Blessed be the Lord, for he has heard the voice of my supplication. The Lord is my helper and my defender; in him my heart hoped, and I was helped, and my flesh has flourished again; and willingly I will give thanks to him.” After this the divine and prophetic Spirit adds: “The Lord is the strength of his people, and the defender of the salvation of his Christ,”

Ps 28:6–8 (27:6-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm ends by foretelling Christ’s resurrection, “my flesh has flourished again.”

The quotations are Ps 28:6–8 (27:6–8 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.16 (Dindorf 3:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-16). (abbreviation not yet checked)

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4.16.17Dindorf 3:262–263

παιδεῦον ἡμᾶς ὅτι δὴ πάντα τὰ ἐν ταῖς θείαις γραφαῖς ἀνάγραπτα τοῦ Χριστοῦ θαυμάσια, ἐπὶ σωτηρίᾳ τῶν ἀνθρώπων γενόμενα, εἴτε οὖν μαθήματα εἴτε γράμματα εἴτε κατὰ τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ μυστήρια νῦν ὀνομαζόμενα, νεύματι καὶ δυνάμει γεγένηται τοῦ πατρὸς ἐν ἅπασι τοῖς παραδόξοις καὶ σωτηρίοις λόγοις τε καὶ ἔργοις ὑπερασπίζοντός τοῦ ἰδίου Χριστοῦ. Ψαλμοῦ πγ΄. Χριστὸς ὀνομαστὶ τὸν θεὸν ἐπόπτην ἐπιγραφόμενος, μία τε ἡ τῆς ἀναστάσεως αὐτοῦ ἡμέρα, καὶ εἰς οἶκος θεοῦ ἡ ἐκκλησία αὐτοῦ.

paideuon hēmas hoti dē panta ta en tais theiais graphais anagrapta tou Christou thaumasia, epi sōtērią tōn anthrōpōn genomena, eite oun mathēmata eite grammata eite kata tēn ek nekrōn anastasin autou mystēria nyn onomazomena, neumati kai dynamei gegenētai tou patros en hapasi tois paradoxois kai sōtēriois logois te kai ergois hyperaspizontos tou idiou Christou. Psalmou pg΄. Christos onomasti ton theon epoptēn epigraphomenos, mia te hē tēs anastaseōs autou hēmera, kai eis oikos theou hē ekklēsia autou.

teaching us that all the wonders of the Christ recorded in the divine Scriptures, done for the salvation of men, whether teachings or writings or what are now called the mysteries of his resurrection from the dead, came about by the nod and power of the Father, who defended his own Christ in all his extraordinary and saving words and deeds. From Psalm 83. The Christ, by name, inscribing God as his overseer; and the day of his resurrection is one, and his church is one house of God.

Notes and citation

Summary: All Christ’s saving works were done by the Father’s power; the next heading introduces Psalm 84.

The last sentence is a chapter heading; Eusebius’s Psalm 83 is Psalm 84 in the English Bible. “Recorded” renders ἀνάγραπτα; the digital text reads ἀνάδραπτα.

Notes on the original text

Digital text corrected (OCR: δ for γ): ἀνάδραπτα → ἀνάγραπτα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.17 (Dindorf 3:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-17). (abbreviation not yet checked)

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4.16.18Dindorf 3:263

‟ Ὑπερασπιστὰ ἡμῶν ἴδε ὁ θεὸς, καὶ ἐπίβλεψον ἐπὶ τὸ πρόσωπον τοῦ Χριστοῦ σου. ὅτι κρείσσων ἡμέρα μία ἐν ταῖς αὐλαῖς σου ὑπὲρ χιλιάδας. ἐξελεξάμην παραρριπτεῖσθαι ἐν τῷ οἴκῳ τοῦ θεοῦ μου μᾶλλον ἢ οἰκεῖν με ἐν σκηνώμασιν ἀμαρτωλῶν·”

‟ Hyperaspista hēmōn ide ho theos, kai epiblepson epi to prosōpon tou Christou sou. hoti kreissōn hēmera mia en tais aulais sou hyper chiliadas. exelexamēn pararripteisthai en tǭ oikǭ tou theou mou mallon ē oikein me en skēnōmasin amartōlōn;”

“O God our defender, behold, and look upon the face of your Christ. For one day in your courts is better than thousands. I have chosen to be cast aside in the house of my God rather than to dwell in the tents of sinners.”

Ps 84:9–10 (83:10-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 84 asks God to look on the face of his Christ.

The quotation is Ps 84:9–10 (83:10–11 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.18 (Dindorf 3:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-18). (abbreviation not yet checked)

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4.16.19Dindorf 3:263

οἶ ἐπιστάμενοι τὸν Χριστὸν τοῦ θεοῦ ὄντα λόγον καὶ σοφίαν καὶ φῶς ἀληθινὸν καὶ ζωὴν, ἔπειτα τὴν ἐνανθρώπησιν αὐτοῦ συννοήσαντες κατεπλάγησαν τὸ παράδοξον τοῦ θελήματος, ὥστε ἀνειπεῖν ‟ καὶ εἲδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος, ἀλλʼ ἦν τὸ εἶδος αὐτοῦ ἄτιμον, καὶ ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. ἄνθρωπος ἐν πληγῇ ὢν, καὶ εἰδὼς φέρειν μαλακίαν, ὅτι ἀπέστρεψε τὸ πρόσωπον αὐτοῦ, ἠτιμάσθη.”

oi epistamenoi ton Christon tou theou onta logon kai sophian kai phōs alēthinon kai zōēn, epeita tēn enanthrōpēsin autou synnoēsantes kateplagēsan to paradoxon tou thelēmatos, hōste aneipein ‟ kai eidomen auton, kai ouk eichen eidos oude kallos, allʼ ēn to eidos autou atimon, kai ekleipon para tous huious tōn anthrōpōn. anthrōpos en plēgę̄ ōn, kai eidōs pherein malakian, hoti apestrepse to prosōpon autou, ētimasthē.”

Those who know the Christ of God to be the Word and Wisdom and true Light and Life, then, on considering his becoming man, were astonished at the extraordinary thing he willed, so that they said: “And we saw him, and he had no form or beauty; but his form was without honor, and failing beyond the sons of men. A man under a blow, and knowing how to bear weakness; because his face was turned away, he was dishonored.”

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

Notes and citation

Summary: Those who know Christ as the divine Word marvel that he took the humble form foretold in Isaiah 53.

The quotation is Isa 53:2–3 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.19 (Dindorf 3:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-19). (abbreviation not yet checked)

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4.16.20Dindorf 3:263–264

Εἰκότως παρακαλοῦσι τὸν θεὸν ἐπιβλέψαι εἰς τὸ πρόσωπον τοῦ Χριστοῦ τὸ διʼ ἡμὰς ἠτιμωμένον καὶ καθυβρισμένον, ἵλεω τε ἡμῖν γενέσθαι διʼ αὐτὸν, ἐπεὶ τὰς ἁμαρτίας ἡμῶν ἀνείληφεν καὶ ὑπὲρ ἡμῶν ὀδυνᾶται.” ταῦτα δʼ ἱκετεύουσι, μονονουχὶ ποθοῦντες καὶ ἐν εὐχῇ τιθέμενοι τὸ πρόσωπον τῆς δόξης ἰδεῖν τοῦ Χριστοῦ, καὶ τὴν ἡμέραν τοῦ φωτὸς αὐτοῦ θεάσαθαι· αὕτη δὲ ἦν ἡ τῆς ἐκ νεκρῶν ἀναστάσεως αὐτοῦ, ἥντινα μίαν οὖσαν καὶ μόνην ὡς ἀληθῶς κυριαν οὖσαν καὶ κυριακὴν κρείττονα εἶναί φασι μυρίων ὅσων τῶν κοινοτέρως νοουμένων ἡμερῶν, ἢ τῶν παρὰ Μωσεῖ νενομοθετημένων ἐν ἑορταῖς καὶ νουμηνίαις καὶ σαββάτοις, ἃς σκιὰν εἶναι ἡμερῶν, ἀλλʼ οὐχ ἡμέρας ὁ θεῖος ἀπόστολος διδάσκει. μόνη δὲ αὕτη ἡ μία κυριακὴ τοῦ σωτῆρος ἡμῶν ἡμέρα οὐκ ἐν παντὶ τόπῳ φωτίζειν, ἀλλʼ ἐν μόναις ταῖς αὐλαῖς τοῦ κυρίου λέλεκται.

Eikotōs parakalousi ton theon epiblepsai eis to prosōpon tou Christou to diʼ hēmas ētimōmenon kai kathybrismenon, hileō te hēmin genesthai diʼ auton, epei tas hamartias hēmōn aneilēphen kai hyper hēmōn odynatai.” tauta dʼ hiketeuousi, mononouchi pothountes kai en euchę̄ tithemenoi to prosōpon tēs doxēs idein tou Christou, kai tēn hēmeran tou phōtos autou theasathai; hautē de ēn hē tēs ek nekrōn anastaseōs autou, hēntina mian ousan kai monēn hōs alēthōs kyrian ousan kai kyriakēn kreittona einai phasi myriōn hosōn tōn koinoterōs nooumenōn hēmerōn, ē tōn para Mōsei nenomothetēmenōn en heortais kai noumēniais kai sabbatois, has skian einai hēmerōn, allʼ ouch hēmeras ho theios apostolos didaskei. monē de hautē hē mia kyriakē tou sōtēros hēmōn hēmera ouk en panti topǭ phōtizein, allʼ en monais tais aulais tou kyriou lelektai.

Fittingly they ask God to look upon the face of the Christ, dishonored and insulted for our sake, and to be merciful to us for his sake, since “he has taken up our sins and suffers pain for us.” They make this entreaty as though longing and praying to see the face of the glory of the Christ and to behold the day of his light. This was the day of his resurrection from the dead, which, being one and alone truly sovereign and the Lord’s day, they say is better than any number of days as commonly understood, or than those legislated by Moses in feasts, new moons, and sabbaths, which the divine apostle teaches are a shadow of days, not days. This one Lord’s day of our Savior alone is said to shine not in every place, but only in the courts of the Lord.

Isa 53:4 (quotation, high confidence) · Col 2:16–17 (allusion, high confidence) · Ps 84:10 (83:11 LXX) (allusion, high confidence)

Notes and citation

Summary: The psalmists long to see Christ’s face and the day of his resurrection, the one true Lord’s day, better than all the Mosaic feasts.

The quotation is Isa 53:4 (LXX). Eusebius plays on κυρία (“sovereign”) and κυριακή (“the Lord’s day”). The “shadow” is Col 2:16–17. “One day in your courts” is Ps 84:10 (83:11 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.20 (Dindorf 3:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-20). (abbreviation not yet checked)

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4.16.21Dindorf 3:264

εἶεν δʼ ἂν αὗται αἱ κατὰ πᾶσαν τὴν οἰκουμένην τοῦ Χριστοῦ ἐκκλησίαι, ἑνὸς οἴκου τοῦ θεοῦ τυγχάνουσαι αὐλαὶ, ἐν αἷς ἀγαπᾷ καὶ αἱρεῖται παραρριπτεῖσθαι ὁ τὰ τοιαῦτα εἰδὼς, παρὰ πολὺ κρείττονα τὴν ἐν ταύταις διατριβὴν ἀποφηνάμενος τῆς ἐν τοῖς σκηνώμασι τῶν ἁμαρτωλῶν· εἰ μὴ τὰς τῶν Ἰουδαίων συναγωγὰς τὸν Χριστὸν τοῦ θεοῦ ἀρνουμένας, ἢ καὶ τὰς τῶν ἀθέων ἑτεροδόξων καὶ τῶν ἄλλων ἀπίστων ἐθνῶν, πολὺ βελτίους εἶναι ἢ τὰς ἐκκλησίας τοῦ Χριστοῦ πᾶς ὁ ταύτας αἱρούμενος ἀποφαίνεται. Ψαλμοῦ πη΄. Χριστὸς ὀνομαστὶ ἐξουδενημένος, καὶ τὰ αἴσχιστα πεισόμενος, ἀντάλλαγμά τε αὐτοῦ λαὸς αὐτοῦ ὑπὸ τῶν ἐχθρῶν ὀνειδιξόμενος. ‟ Σὺ δὲ ἀπώσω καὶ ἐξουδένωσας, ἀνεβάλου τὸν Χριστόν σου, κατέστρεψας τὴν διαθήκην τοῦ δούλου σου. ἐβεβήλωσας εἰς τὴν γῆν τὸ ἁγίασμα αὐτοῦʼ καὶ τὰ ἑξῆς. οἶς ἐπιλέγει ‟ μνήσθητι, κύριε, τοῦ ὀνειδισμοῦ τῶν δούλων σου, οὗ ὑπέσχον ἐν τῷ κόλπῳ μου πολλῶν ἐθνῶν, οὐ ὠνείδισαν οἱ ἐχθροί σου, κύριε, οὗ ὠνείδισαν τὸ ἀντάλλαγμα τοῦ Χριστοῦ σου.”

eien dʼ an hautai hai kata pasan tēn oikoumenēn tou Christou ekklēsiai, henos oikou tou theou tynchanousai aulai, en hais agapą kai haireitai pararripteisthai ho ta toiauta eidōs, para poly kreittona tēn en tautais diatribēn apophēnamenos tēs en tois skēnōmasi tōn hamartōlōn; ei mē tas tōn Ioudaiōn synagōgas ton Christon tou theou arnoumenas, ē kai tas tōn atheōn heterodoxōn kai tōn allōn apistōn ethnōn, poly beltious einai ē tas ekklēsias tou Christou pas ho tautas hairoumenos apophainetai. Psalmou pē΄. Christos onomasti exoudenēmenos, kai ta aischista peisomenos, antallagma te autou laos autou hypo tōn echthrōn oneidixomenos. ‟ Sy de apōsō kai exoudenōsas, anebalou ton Christon sou, katestrepsas tēn diathēkēn tou doulou sou. ebebēlōsas eis tēn gēn to hagiasma autouʼ kai ta hexēs. ois epilegei ‟ mnēsthēti, kyrie, tou oneidismou tōn doulōn sou, hou hypeschon en tǭ kolpǭ mou pollōn ethnōn, ou ōneidisan hoi echthroi sou, kyrie, hou ōneidisan to antallagma tou Christou sou.”

These courts would be the churches of Christ throughout the whole world, which are the courts of the one house of God, in which the one who knows these things loves and chooses to be cast aside, declaring that to spend time in them is far better than in the tents of sinners; unless anyone who chooses them declares that the synagogues of the Jews, which deny the Christ of God, or those of the godless heterodox and of the other unbelieving nations, are much better than the churches of Christ. From Psalm 88. The Christ, by name, set at naught and about to suffer the most shameful things; and his people, his ransom, reproached by his enemies. “But you have rejected and set at naught, you have put off your Christ; you have overthrown the covenant of your servant; you have profaned his sanctuary to the ground,” and so on. After which it adds: “Remember, O Lord, the reproach of your servants, which I bore in my bosom from many nations, with which your enemies reproached, O Lord, with which they reproached the ransom of your Christ.”

Ps 84:10 (83:11 LXX) (allusion, high confidence) · Ps 89:38–39 (88:39-Ps LXX) (quotation, high confidence) · Ps 89:50–51 (88:51-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The courts of the Lord are the churches of Christ everywhere; the next heading introduces Psalm 89, which names the rejected Christ.

Eusebius’s Psalm 88 is Psalm 89 in the English Bible. The quotations are Ps 89:38–39 and 89:50–51 (88:39–40, 88:51–52 LXX). The digital text repeats “μνήσθητι.”

Notes on the original text

Digital text corrected (repeated word): μνήσθητι, μνήσθητι, κύριε → μνήσθητι, κύριε.

Topics: Christology, Heresy

Cite (SBL): Eusebius, Dem. ev. 4.16.21 (Dindorf 3:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-21). (abbreviation not yet checked)

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4.16.22Dindorf 3:264–265

Σαφῶς δὲ καὶ ἐν τούτοις ὁ Χριστὸς ὀνομαστὶ μνημονεύεται, καὶ ἡ κατὰ τὸ πάθος αὐτοῦ προφη- τευομένη περίστασις. ἐπὶ σχολῆς δὲ τὸν ὅλον Ψαλμὸν βασανίζοντες παραστήσομεν ὅτι ἐπὶ μηδέτερον ἢ ἐπὶ μόνον τὸν σωτῆρα καὶ κύριον ἡμῶν ἐφαρμόσαι ἂν τὰ προκείμενα.

Saphōs de kai en toutois ho Christos onomasti mnēmoneuetai, kai hē kata to pathos autou prophē- teuomenē peristasis. epi scholēs de ton holon Psalmon basanizontes parastēsomen hoti epi mēdeteron ē epi monon ton sōtēra kai kyrion hēmōn epharmosai an ta prokeimena.

Clearly in these words too the Christ is mentioned by name, together with the calamity prophesied concerning his passion. At leisure, examining the whole Psalm, we shall show that what is set out here would fit no one but our Savior and Lord alone.

Notes and citation

Summary: Psalm 89 names the Christ and his sufferings; Eusebius promises a full treatment later.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.22 (Dindorf 3:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-22). (abbreviation not yet checked)

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4.16.23Dindorf 3:265

ἀλλὰ καὶ δεύτερον Χριστὸς ὀνομαζόμενος τίνα ἄλλον ἢ τὸν αὐτὸν δηλοῖ, οὗ τὸ ἀντάλλαγμα, δηλονότι τὴν ἐκκλησίαν, ὠνείδισάν τε καὶ εἰσέτι νῦν ὀνειδίζουσιν οἱ λεγόμενοι τοῦ Χριστοῦ ἐχθροί; τὰ γοῦν τοῦ σωτῆρος ἡμῶν πάθη ἃ ὑπὲρ ἡμῶν ἀνεδέξατο, καὶ μάλιστα τὸν θάνατον καὶ τὸν σταυρὸν, πᾶς ὁ τῆς Χριστοῦ διδασκαλίας πολέμιος ἐπονειδίζειν ἡμῖν εἴωθεν. Ψαλμοῦ ρλα΄. Χριστὸς ὀνομαστὶ ἐκ σπέρματος Δαβὶδ ἀνιστάμενος, κέρας Δαβὶδ ὀνομαζόμενος, τοὺς Ἰουδαίους ἐχθροὺς κατʼ αἰσχύνων, τὸ ἁγίασμα τοῦ πατρὸς ἀνανεῶν. Ὤμοσε κύριος τῷ Δαβὶδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσει αὐτὸν, ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου.

alla kai deuteron Christos onomazomenos tina allon ē ton auton dēloi, hou to antallagma, dēlonoti tēn ekklēsian, ōneidisan te kai eiseti nyn oneidizousin hoi legomenoi tou Christou echthroi? ta goun tou sōtēros hēmōn pathē ha hyper hēmōn anedexato, kai malista ton thanaton kai ton stauron, pas ho tēs Christou didaskalias polemios eponeidizein hēmin eiōthen. Psalmou rla΄. Christos onomasti ek spermatos Dabid anistamenos, keras Dabid onomazomenos, tous Ioudaious echthrous katʼ aischynōn, to hagiasma tou patros ananeōn. Ōmose kyrios tǭ Dabid alētheian, kai ou mē athetēsei auton, ek karpou tēs koilias sou thēsomai epi tou thronou sou.

And the Christ named a second time, whom else does he mean but the same, whose ransom, clearly the church, those called the enemies of Christ reproached and still reproach even now? For every enemy of Christ’s teaching is accustomed to reproach us with the sufferings of our Savior, which he accepted for us, above all his death and cross. From Psalm 131. The Christ, by name, rising from the seed of David, called the horn of David, putting his enemies the Jews to shame, renewing the Father’s sanctuary. “The Lord swore to David in truth, and he will not annul it: ‘Of the fruit of your body I will set upon your throne.’”

Ps 132:11 (131:11 LXX) (quotation, high confidence)

Notes and citation

Summary: The “ransom” reproached is the church, mocked for Christ’s cross; the next heading introduces Psalm 132.

Eusebius’s Psalm 131 is Psalm 132 in the English Bible. The quotation is Ps 132:11 (131:11 LXX). The heading’s reference to the Jews as enemies is Eusebius’s own wording. The digital text repeats “καὶ.”

Notes on the original text

Digital text corrected (repeated word): ὠνείδισάν τε καὶ καὶ εἰσέτι → ὠνείδισάν τε καὶ εἰσέτι.

Topics: Christology, Persecution

Cite (SBL): Eusebius, Dem. ev. 4.16.23 (Dindorf 3:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-23). (abbreviation not yet checked)

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4.16.24Dindorf 3:265

εἶθʼ ὑποβάς φησιν ‟ ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβὶδ, ἡτοίμασα λύχνον τῷ Χριστῷ μου· τοὺς ἐχθροὺς αὐτοῦ ἐνδύσω αἰσχύνην, ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου.”

eithʼ hypobas phēsin ‟ ekei exanatelō keras tǭ Dabid, hētoimasa lychnon tǭ Christǭ mou; tous echthrous autou endysō aischynēn, epi de auton exanthēsei to hagiasma mou.”

Then, further on, it says: “There I will make a horn spring up for David; I have prepared a lamp for my Christ. His enemies I will clothe with shame, but upon him my sanctuary shall flourish.”

Ps 132:17–18 (131:17-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 132 promises a horn for David and a lamp for the Christ.

The quotation is Ps 132:17–18 (131:17–18 LXX). The digital text repeats “ἐκεῖ.”

Notes on the original text

Digital text corrected (repeated word): ‟ ἐκεῖ ἐκεῖ ἐξανατελῶ → ‟ ἐκεῖ ἐξανατελῶ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.24 (Dindorf 3:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-24). (abbreviation not yet checked)

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4.16.25Dindorf 3:265

Κἀνταῦθα περὶ τοῦ ἐκ σπέρματος Δαβὶδ ὄμνυσιν ὁ κύριος, ὅπερ σπέρμα καὶ κέρας ὀνομάζει αὐτοῦ. καὶ πάλιν ὀνομαστὶ τὸν Χριστὸν ἀναγορεύων λύχνον φησὶν ἡτοιμακέναι αὐτῷ, τὸν προφητικὸν, ὡς εἰκὸς, λόγον, τὸν προωδευκότα τοῦ Χριστοῦ, ὃς μόνος ἡλιακοῦ φωτὸς δίκην τοῖς πᾶσι καθʼ ὅλης τῆς οἰκουμένης ἀνθρώποις ἀνατέταλκεν.

Kantautha peri tou ek spermatos Dabid omnysin ho kyrios, hoper sperma kai keras onomazei autou. kai palin onomasti ton Christon anagoreuōn lychnon phēsin hētoimakenai autǭ, ton prophētikon, hōs eikos, logon, ton proōdeukota tou Christou, hos monos hēliakou phōtos dikēn tois pasi kathʼ holēs tēs oikoumenēs anthrōpois anatetalken.

Here too the Lord swears concerning the seed of David, which he calls his horn. And again, naming the Christ, he says he has prepared a lamp for him: that is, the prophetic word, as is likely, which went before the Christ, who alone, like the light of the sun, has risen for all men throughout the whole world.

Notes and citation

Summary: The horn is David’s descendant, and the lamp is prophecy, which preceded the sunlike Christ.

Notes on the original text

Digital text corrected (OCR): σπἐὸμα → σπέρμα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.25 (Dindorf 3:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-25). (abbreviation not yet checked)

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4.16.26Dindorf 3:265–266

καὶ αὐτὸς δὲ ὁ Δαβὶδ λύχνος τῷ Χριστῷ προητοίμαστο, ὡς παρα- θέσει ἡλίου καὶ τελείου φωτὸς λύχνου τάξιν ἐπέχων. ‟ ἐκεῖ δὲ (φησὶν) ἐξανατελῶ κέρας, ” τὸν τόπον δηλῶν ἔνθα σημαίνει τὸν Χριστὸν γεννηθήσεσθαι.

kai autos de ho Dabid lychnos tǭ Christǭ proētoimasto, hōs para- thesei hēliou kai teleiou phōtos lychnou taxin epechōn. ‟ ekei de (phēsin) exanatelō keras, ” ton topon dēlōn entha sēmainei ton Christon gennēthēsesthai.

And David himself had been prepared as a lamp for the Christ, holding the rank of a lamp in comparison with the sun and perfect light. “There,” it says, “I will make a horn spring up,” indicating the place where he signifies that the Christ would be born.

Ps 132:17 (131:17 LXX) (quotation, high confidence)

Notes and citation

Summary: David was the lamp; “there” refers to the Christ’s birthplace.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.26 (Dindorf 3:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-26). (abbreviation not yet checked)

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4.16.27Dindorf 3:266

εὐξαμένῳ γὰρ τῷ Δαβὶδ τὸν τόπον τῷ πνεύματι προθεωρῆσαι τῆς γενέσεως τοῦ Χριστοῦ φήσαντί τε εἰ εἰσελεύσομαι εἰς σκήνωμα οἴκου μου, εἰ ἀναβήσομαι ἐπὶ κλίνης στρωμνῆς μου, εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου καὶ τοῖς βλεφάροις μου νυσταγμὸν καὶ ἀνάπαυσιν τοῖς κροτάφοις μου, ἕως οὗ εὕρω τόπον τῷ κυρίῳ, σκήνωμα τῷ θεῷ Ἰακώβ” ἀποκαλύπτει τὸ θεῖον πνεῦμα τὸν ἐν Βηθλεὲμ τόπον. διὸ ἐπιφέρει λέγων

euxamenǭ gar tǭ Dabid ton topon tǭ pneumati protheōrēsai tēs geneseōs tou Christou phēsanti te ei eiseleusomai eis skēnōma oikou mou, ei anabēsomai epi klinēs strōmnēs mou, ei dōsō hypnon tois ophthalmois mou kai tois blepharois mou nystagmon kai anapausin tois krotaphois mou, heōs hou heurō topon tǭ kyriǭ, skēnōma tǭ theǭ Iakōb” apokalyptei to theion pneuma ton en Bēthleem topon. dio epipherei legōn

For when David prayed to see beforehand, in the Spirit, the place of the Christ’s birth, and said, “I will not enter the dwelling of my house, I will not go up to the couch of my bed, I will not give sleep to my eyes, nor slumber to my eyelids, nor rest to my temples, until I find a place for the Lord, a dwelling for the God of Jacob,” the divine Spirit revealed the place in Bethlehem. Therefore he goes on, saying:

Ps 132:3–5 (131:3-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: David vowed not to rest until he found a place for the Lord, and the Spirit revealed Bethlehem.

The quotation is Ps 132:3–5 (131:3–5 LXX); the Greek “if I enter” is an oath formula meaning “I will not enter.”

Notes on the original text

Digital text corrected (OCR): εἰ εἰσελμύσομαι → εἰ εἰσελεύσομαι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.27 (Dindorf 3:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-27). (abbreviation not yet checked)

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4.16.28Dindorf 3:266

‘‘ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθὰ, (αὕτη δέ ἐστιν ἡ Βηθλεὲμ) εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. εἰσελευσόμεθα εἰς τὰ σκηνώματα αὐτοῦ, προσκυνήσομεν εἰς τὸν τόπον οὗ ἔστησαν οἶ πόδες αὐτοῦ.” εἰκότως οὖν μετὰ τὴν τούτων φανέρωσιν ἐπιλέγει ‟ ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβὶδ, ἡτοίμασα λύχνον τῷ Χριστῷ μου, ”

‘‘idou ēkousamen autēn en Ephratha, (hautē de estin hē Bēthleem) heuromen autēn en tois pediois tou drymou. eiseleusometha eis ta skēnōmata autou, proskynēsomen eis ton topon hou estēsan oi podes autou.” eikotōs oun meta tēn toutōn phanerōsin epilegei ‟ ekei exanatelō keras tǭ Dabid, hētoimasa lychnon tǭ Christǭ mou, ”

“Behold, we heard of it in Ephrathah (that is, Bethlehem); we found it in the fields of the forest. We will go into his dwellings; we will worship at the place where his feet stood.” Fittingly, then, after revealing these things, he adds: “There I will make a horn spring up for David; I have prepared a lamp for my Christ,”

Ps 132:6–7 (131:6-Ps LXX) (quotation, high confidence) · Ps 132:17 (131:17 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 132 names Ephrathah, that is, Bethlehem, as the place.

The quotations are Ps 132:6–7 and 132:17 (131:6–7, 17 LXX); “that is, Bethlehem” is Eusebius’s gloss (compare Gen 35:19; Mic 5:2).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.28 (Dindorf 3:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-28). (abbreviation not yet checked)

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4.16.29Dindorf 3:266

τάχα ἴσως καὶ τὸ ἐπὶ τῆς Βηθλεὲμ ἀναληφθὲν τῷ Χριστῷ σῶμα καθʼ ἑτέραν ὑπόνοιαν σημαίνων, ἐπειδὴ διὰ τοῦ σώματος ὡς διʼ ὀστρακίνου σκεύους ἐνοικήσασα ἐν αὐτῷ ἡ θεία δύναμις ὡς διὰ λύχνου τὰς τοῦ θείου καὶ λογικοῦ φωτὸς μαρμαρυγὰς εἰς πάντας ἐξέλαμψεν ἀνθρωπους. Ἀπὸ τοῦ Ἀμώς. Χριστὸς ὀνομαστὶ ὑπὸ τοῦ θεοῦ καταγγελλόàενος, καὶ πᾶσι μὲν ἀνθρώποις γνωριξόμενος, τὸ Ἰουδαίων δʼ ἔθνος ἀφοσιούμενος.

tacha isōs kai to epi tēs Bēthleem analēphthen tǭ Christǭ sōma kathʼ heteran hyponoian sēmainōn, epeidē dia tou sōmatos hōs diʼ ostrakinou skeuous enoikēsasa en autǭ hē theia dynamis hōs dia lychnou tas tou theiou kai logikou phōtos marmarygas eis pantas exelampsen anthrōpous. Apo tou Amōs. Christos onomasti hypo tou theou katangelloaenos, kai pasi men anthrōpois gnōrixomenos, to Ioudaiōn dʼ ethnos aphosioumenos.

perhaps also signifying, by another interpretation, the body taken by the Christ at Bethlehem; since the divine power, dwelling in him through the body as through an earthen vessel, shone out on all men, as through a lamp, the flashes of divine and rational light. From Amos. The Christ, by name, announced by God and made known to all men, while the Jewish nation is rejected.

2 Cor 4:7 (echo, medium confidence)

Notes and citation

Summary: The lamp may also be the body Christ took at Bethlehem; the next heading introduces Amos.

“Earthen vessel” echoes 2 Cor 4:7. The last sentence is a chapter heading.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.29 (Dindorf 3:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-29). (abbreviation not yet checked)

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4.16.30Dindorf 3:266–267

‘‘Ἑτοιμάζου τοῦ ἐπικαλεῖσθαι τὸν θεὸν τοῦ Ἰσραὴλ, διότι ἰδοὺ στερεῶν βροντὴν καὶ κτίζων πνεῦμα, καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὑτοῦ, ποιῶν ὄρθρον καὶ ὁμίχλην ^ καὶ ἐπʼ ἴʼ β αἴνων ἐπὶ τὰ ὑψηλὰ τῆς γῆς. κύριος ὁ θεὸς ὁ παντοκράτωρ ὄνομα αὐτῷ. ἀκούσατε λόγον κυρίου, ὃν ἐγὼ λαμ- βάνω ἐφʼ ὑμὰς, θρῆνον. οἶκος Ἰσραὴλ ἔπεσεν, οὐκ- οὐκέτι προσθήσει τοῦ ἀναστῆναι. παρθένος Ἰσραὴλ ἔσφαλεν ἐπὶ τῆς γῆς αὐτῆς, οὐκ ἔστιν ὁ ἀνιστῶν αὐ- τὴν.”

‘‘Hetoimazou tou epikaleisthai ton theon tou Israēl, dioti idou stereōn brontēn kai ktizōn pneuma, kai apangellōn eis anthrōpous ton Christon hautou, poiōn orthron kai homichlēn ^ kai epʼ iʼ b ainōn epi ta hypsēla tēs gēs. kyrios ho theos ho pantokratōr onoma autǭ. akousate logon kyriou, hon egō lam- banō ephʼ hymas, thrēnon. oikos Israēl epesen, ouk- ouketi prosthēsei tou anastēnai. parthenos Israēl esphalen epi tēs gēs autēs, ouk estin ho anistōn au- tēn.”

“Prepare to call upon the God of Israel. For behold, I am he who makes firm the thunder and creates the wind, and announces to men his Christ, who makes the dawn and the mist, and treads on the high places of the earth; the Lord God Almighty is his name. Hear the word of the Lord, which I take up against you, a lament. The house of Israel has fallen; it will no more rise again. The virgin of Israel has stumbled on her land; there is none to raise her up.”

Amos 4:12–13 (quotation, high confidence) · Amos 5:1–2 (quotation, high confidence)

Notes and citation

Summary: Amos foretells God announcing his Christ and laments the fall of Israel.

The quotations are Amos 4:12–13 and 5:1–2 (LXX), which read “his Christ” (τὸν χριστὸν αὐτοῦ) where the Hebrew has “his thought.” The digital text is garbled at “treads” (ἐπιβαίνων); translated from the Septuagint.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.30 (Dindorf 3:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-30). (abbreviation not yet checked)

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4.16.31Dindorf 3:267

Eβδομον ἤδη τὸν Χριστὸν ὀνομαστὶ καταγγέλ- λῶν εἰς ἀνθρώπους ὁ θεὸς στερεοῦν βροντὴν καὶ κτί- κτίζειν πνεῦμα λέγεIαι, τοῦ εὐαγγελικοῦ κηρύγματος βροντῆς διὰ τὸ εἰς πάντας ἀνθρώπους ἐξάκουστον ὀνομαζομένου, ὁμοίως δὲ καὶ τοῦ τοῖς ἀποστόλοις ἐμπνεύσαντος Χριστοῦ πνεύματος δηλουμένου· ὃ καὶ σαφῶς ἐπὶ τι) τοῦ σωτῆρος ἡμῶν ἐπιδημίᾳ πεπλήρω- πεπλήρωταί, ἐφʼ ᾗ ποιήσειν ὁ θεὸς ὄρθρον ὁμοῦ καὶ ὁμίχλην θεσπίζεται, τοῖς μὲν τὸ σωτήριον φῶς παραδ εξαμἐ- νοῖς τὸν ὄρθρον, τοῖς δὲ ἀπειθήσασιν εἰς αὐτὸν τῶν ἐκ περιτομῆς τοὐναντίον.

Ebdomon ēdē ton Christon onomasti katangel- lōn eis anthrōpous ho theos stereoun brontēn kai kti- ktizein pneuma legeIai, tou euangelikou kērygmatos brontēs dia to eis pantas anthrōpous exakouston onomazomenou, homoiōs de kai tou tois apostolois empneusantos Christou pneumatos dēloumenou; ho kai saphōs epi ti) tou sōtēros hēmōn epidēmią peplērō- peplērōtai, ephʼ hę̄ poiēsein ho theos orthron homou kai homichlēn thespizetai, tois men to sōtērion phōs parad exame- nois ton orthron, tois de apeithēsasin eis auton tōn ek peritomēs tounantion.

This is now the seventh time that God, announcing the Christ by name to men, is said to make firm the thunder and create the wind: the gospel preaching is called thunder because it is heard by all men, and likewise the Spirit of Christ that breathed on the apostles is meant. This was clearly fulfilled at the coming of our Savior, at which God is prophesied to make dawn and mist together: the dawn for those who received the saving light, the opposite for those of the circumcision who disobeyed him.

John 20:22 (allusion, medium confidence)

Notes and citation

Summary: Thunder is the gospel, the wind is the Spirit given to the apostles, and dawn and mist are the light received or refused at Christ’s coming.

The Spirit breathed on the apostles alludes to John 20:22.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.31 (Dindorf 3:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-31). (abbreviation not yet checked)

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4.16.32Dindorf 3:267

οἶς καὶ τὴν ἐσχάτην ἀπόφασιν ὁ λόγος προκηρύττει, θρῆνον ἐπιλέγων τοῦ Ἰουδαίων ἔθνους, τὸν καὶ μετελθόντα αὐτοὺς παραυ τίκα μετὰ τὴν κατὰ τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ δυσσέβειαν

ois kai tēn eschatēn apophasin ho logos prokēryttei, thrēnon epilegōn tou Ioudaiōn ethnous, ton kai metelthonta autous parau tika meta tēn kata tou sōtēros hēmōn Iēsou tou Christou dyssebeian

For them the passage proclaims beforehand the final sentence, adding a lament for the Jewish nation, which overtook them immediately after their impiety against our Savior Jesus Christ.

Notes and citation

Summary: The lament for Israel was fulfilled after the rejection of Jesus.

Eusebius interprets the fall of Jerusalem as judgment on the Jewish nation; translated as written.

Cite (SBL): Eusebius, Dem. ev. 4.16.32 (Dindorf 3:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-32). (abbreviation not yet checked)

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4.16.33Dindorf 3:267

ἐξ ἐκείνου γὰρ ἀληθῶς καὶ εἰς δεῦρο ὁ οἶκος Ἰσραὴλ πέπτωκεν, ὅρασίς τε ἅπαξ ὑπὸ τοῦ θεοῦ καὶ ἀπόφασις ἐξενήνεκται περὶ τοῦ πε- σόντος αὐτῶν οἴκου τοῦ ἐν Ἰερουσαλὴμ, καὶ κατὰ παντὸς αὐτῶν τοῦ συστήματος, ὡς μηκέτʼ ἂν ἀναστησομένων μηδὲ παρεῖναι τὸν ἀνιστῶντα αὐτούς. οὐκ ἔστι γοῦν, φησὶν, ὁ ἀνιστῶν αὐτήν.

ex ekeinou gar alēthōs kai eis deuro ho oikos Israēl peptōken, horasis te hapax hypo tou theou kai apophasis exenēnektai peri tou pe- sontos autōn oikou tou en Ierousalēm, kai kata pantos autōn tou systēmatos, hōs mēketʼ an anastēsomenōn mēde pareinai ton anistōnta autous. ouk esti goun, phēsin, ho anistōn autēn.

For truly from that time until now the house of Israel has fallen, and a vision and sentence has been issued by God once for all concerning their fallen house in Jerusalem, and against their whole community, that they will no longer rise, and that there is none to raise them up. “There is none,” it says, “to raise her up.”

Amos 5:2 (quotation, high confidence)

Notes and citation

Summary: Eusebius takes Amos’s lament as a lasting sentence on Jerusalem and the Jewish community.

The quotation is Amos 5:2. Eusebius’s view that Israel will not rise again is translated as written.

Notes on the original text

Digital text corrected (repeated syllable and stray letters): ἀνα- ἀναστησομένων tS μηδὲ → ἀναστησομένων μηδὲ.

Cite (SBL): Eusebius, Dem. ev. 4.16.33 (Dindorf 3:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-33). (abbreviation not yet checked)

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4.16.34Dindorf 3:267–268

ἐπεὶ γὰρ ἐλθόντα τὸν Χριστὸν τοῦ θεοῦ οὐ προσήκαντο, εἰκότως αὐτοὺς καταλιπὼν ἐπὶ πάντα μετέστη τὰ ἔθνη, τὸ αἴτιον τῆς μεταπτώσεως διδάξας διʼ ὣν ἀποκλαυ- σάμενος μονονουχὶ ἀπελογήσατο εἰπὼν ‘‘Ἱερουσαλὴμ Ἰερουσαλὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὑτήν· πολλάκις γὰρ ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου, ὃν τρόπον ὄρνις τὰ νοσσία αὑτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε, ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.” Ἀπὸ τοῦ Ἀμβακούμ. Χριστὸς ὀνομαστὶ ὑπὸ κυρίου τοῦ πατρὸς σωζόμενος καὶ σώζων τοὺς ἑαυτοῦ Χριστούς. ‟ Ἐξῆλθες εἰς σωτηρίαν λαοῦ σου, τοῦ σῶσαιτοὺς Χριστούς σου· ἔβαλες εἰς κεφαλὰς ἀνόμων θάνατον.”

epei gar elthonta ton Christon tou theou ou prosēkanto, eikotōs autous katalipōn epi panta metestē ta ethnē, to aition tēs metaptōseōs didaxas diʼ hōn apoklau- samenos mononouchi apelogēsato eipōn ‘‘Hierousalēm Ierousalēm, hē apokteinousa tous prophētas kai lithobolousa tous apestalmenous pros hautēn; pollakis gar ēthelēsa episynaxai ta tekna sou, hon tropon ornis ta nossia hautēs hypo tas pterygas, kai ouk ēthelēsate, idou aphietai hymin ho oikos hymōn erēmos.” Apo tou Ambakoum. Christos onomasti hypo kyriou tou patros sōzomenos kai sōzōn tous heautou Christous. ‟ Exēlthes eis sōtērian laou sou, tou sōsaitous Christous sou; ebales eis kephalas anomōn thanaton.”

For since they did not receive the Christ of God when he came, he rightly left them and passed over to all the nations, teaching the cause of the change in the words with which, weeping, he all but made his defense: “Jerusalem, Jerusalem, who kills the prophets and stones those sent to her! How often I wished to gather your children as a hen gathers her chicks under her wings, and you were not willing. Behold, your house is left to you desolate.” From Habakkuk. The Christ, by name, saved by the Lord the Father and saving his own christs. “You went forth for the salvation of your people, to save your christs; you cast death upon the heads of the lawless.”

Matt 23:37–38 (quotation, high confidence) · Hab 3:13 (quotation, high confidence)

Notes and citation

Summary: Christ turned to the nations after lamenting over Jerusalem; the next heading introduces Habakkuk 3:13.

The first quotation is Matt 23:37–38 (compare Luke 13:34–35). The last part is a chapter heading followed by Hab 3:13 (LXX), which reads “your christs” (plural).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.34 (Dindorf 3:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-34). (abbreviation not yet checked)

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4.16.35Dindorf 3:268

Ἀκύλας ‟ ἐξῆλθες εἰς σωτηρίαν λαοῦ σου, εἰς σωτηρίαν λαοῦ σου σὺν Χριστῷ σου.” ἐπειδὴ ὁ Ἀκύλας ἀντὶ τοῦ πληθυντικοῦ ἑνικῶς ἐξέδωκε, σὺν Χριστῷ φήσας τὴν σωτηρίαν τῷ λαῷ πεποιῆσθαι τὸν τῶν ὅλων θεὸν, εἰκότως παρεθέμεθα τὴν λέξιν σαφῶς τῷ προβλήματι παρισταμένην.

Akylas ‟ exēlthes eis sōtērian laou sou, eis sōtērian laou sou syn Christǭ sou.” epeidē ho Akylas anti tou plēthyntikou henikōs exedōke, syn Christǭ phēsas tēn sōtērian tǭ laǭ pepoiēsthai ton tōn holōn theon, eikotōs parethemetha tēn lexin saphōs tǭ problēmati paristamenēn.

Aquila: “You went forth for the salvation of your people, for the salvation of your people with your Christ.” Since Aquila rendered it in the singular instead of the plural, saying that the God of the universe brought about salvation for the people with his Christ, we have rightly set out the wording, as it plainly bears on the question.

Hab 3:13 (quotation, high confidence)

Notes and citation

Summary: Aquila’s translation of Habakkuk 3:13 reads “with your Christ,” singular.

Aquila’s version of Hab 3:13.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.35 (Dindorf 3:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-35). (abbreviation not yet checked)

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4.16.36Dindorf 3:268–269

εἶεν δὲ ἂν κατὰ τὴν τῶν ἑβδομήκοντα ἑρμηνείαν πλείους οἶ ἐξ αὐτοῦ καὶ διʼ αὐτὸν Χριστοὶ χρηματίΦντες, περὶ ὧν εἲρηται ‟ μὴ ἅψησθε τῶν Χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε, ” οἴ τε εἰς αὐτὸν πεπιστευκότες, καὶ τοῦ ἁγίου τῆς ἐν τῷ Χριστῷ παλιγγε- νεσίας χρίσματος κατηξιωμένοι, καὶ οἶ δυνάμενοι λέγειν ὁμοίως τῷ ἱερῷ ἀποστόλῳ ‟ μέτοχοι τοῦ Χριστοῦ γεγόναμεν.” Ἀπὸ τῶν Ἰερεμίου θρήνων. Χριστὸς ὀνομαστὶ ὑπὸ Ἰουδαίων ἐπιβουλευόμενος καὶ τοῖς ἔθνεσιν ἐπιγινωσκόμενος. ‟ Πνεῦμα προσώπου ἡμῶν Χριστὸς κύριος συνελήφθη ἐν ταῖς διαφθοραῖς αὐτῶν οὗ εἴπομεν ἐν τῇ σκιᾷ αὐτοῦ, ζησόμεθα ἐν τοῖς ἒθνεσιν.”

eien de an kata tēn tōn hebdomēkonta hermēneian pleious oi ex autou kai diʼ auton Christoi chrēmatiPhntes, peri hōn eirētai ‟ mē hapsēsthe tōn Christōn mou, kai en tois prophētais mou mē ponēreuesthe, ” oi te eis auton pepisteukotes, kai tou hagiou tēs en tǭ Christǭ palinge- nesias chrismatos katēxiōmenoi, kai oi dynamenoi legein homoiōs tǭ hierǭ apostolǭ ‟ metochoi tou Christou gegonamen.” Apo tōn Ieremiou thrēnōn. Christos onomasti hypo Ioudaiōn epibouleuomenos kai tois ethnesin epiginōskomenos. ‟ Pneuma prosōpou hēmōn Christos kyrios synelēphthē en tais diaphthorais autōn hou eipomen en tę̄ skią autou, zēsometha en tois ethnesin.”

According to the translation of the Seventy, the christs would be the many who are called christs from him and because of him, of whom it is said, “Do not touch my christs, and do my prophets no harm”: those who have believed in him and been counted worthy of the holy anointing of rebirth in Christ, and who can say, like the holy apostle, “We have become partakers of Christ.” From the Lamentations of Jeremiah. The Christ, by name, plotted against by the Jews and recognized by the nations. “The breath of our face, the Lord’s Christ, was taken in their corruptions, of whom we said, ‘In his shadow we shall live among the nations.’”

Ps 105:15 (104:15 LXX) (quotation, high confidence) · Heb 3:14 (quotation, high confidence) · Lam 4:20 (quotation, high confidence)

Notes and citation

Summary: In the Septuagint the “christs” are believers anointed in Christ; the next heading introduces Lamentations 4:20.

The quotations are Ps 105:15 (104:15 LXX), Heb 3:14, and Lam 4:20 (LXX). “Anointing of rebirth” probably refers to the anointing that accompanied baptism. The digital text repeats “μὴ.”

Notes on the original text

Digital text corrected (repeated word): ‟ μὴ μὴ ἅψησθε → ‟ μὴ ἅψησθε.

Topics: Christology, Baptism

Cite (SBL): Eusebius, Dem. ev. 4.16.36 (Dindorf 3:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-36). (abbreviation not yet checked)

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4.16.37Dindorf 3:269

Οἶʼ θεσπέσιοι τοῦ θεοῦ προφῆται τὸ μέλλον θείῳ πνεύματι συνορῶντες ζήσεσθαι μὲν ἑαυτοὺς καὶ τοὺς ἑαυτῶν λόγους ὡς ἂν ζώντων ἐνεργήσειν ἐν τοῖς ἔθνεσιν, ἀλλʼ οὐκ ἐν τῷ Ἰσραὴλ, ἐθέσπιζον. τὸν Χριστὸν πάλιν ὀνομαστὶ, ὡς ἂν αὐτὸν ὄντα τὸν Χριστὸν παρʼ οὗ καὶ τὸ προφητικὸν αὐτοῖς κεχορήγητο πνεῦμα, συλληφθήσεσθαι ἔφασκον ἐν ταῖς διαφθοραῖς αὐτῶν.

Oiʼ thespesioi tou theou prophētai to mellon theiǭ pneumati synorōntes zēsesthai men heautous kai tous heautōn logous hōs an zōntōn energēsein en tois ethnesin, allʼ ouk en tǭ Israēl, ethespizon. ton Christon palin onomasti, hōs an auton onta ton Christon parʼ hou kai to prophētikon autois kechorēgēto pneuma, syllēphthēsesthai ephaskon en tais diaphthorais autōn.

The inspired prophets of God, foreseeing the future by the divine Spirit, prophesied that they themselves would live, and that their words would be active, as of living men, among the nations, but not in Israel. And they said that the Christ, again by name, as being the Christ from whom the prophetic Spirit had been supplied to them, would be taken in their corruptions.

Lam 4:20 (allusion, high confidence)

Notes and citation

Summary: The prophets foresaw that their words would live among the nations and that the Christ would be seized.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.37 (Dindorf 3:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-37). (abbreviation not yet checked)

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4.16.38Dindorf 3:269

τίνων; ἢ δῆλον ὅτι τῶν ἐκ περιτομῆς ἐπιβουλευόντων αὐτῶ; τήρει δὲ κἀνταῦθα ὅπως ὁ λόγος τὸν Χριστὸν προαγορεύει συλληφθήσεσθαι, ὅπερ οὐκ ἂν ἐφαρμόσαι τῇ δευτέρᾳ τοῦ Χριστοῦ παρουσίᾳ, ἣν ἔνδοξον ἔσεσθαι καὶ μετὰ βασιλείας ἐνθέου προκηρύττουσιν οἱ προφητικοὶ λόγοι. διόπερ εἰκὸς τοὺς ἐκ περιτομῆς ἀποσφάλλεσθαι τὰ περὶ τῆς δευτέρας ἐπιφανείας αὐτοῦ ὡς ἐπὶ πρώτης ἀφίξεως ἐκλαμβάνοντας, οὐδαμῶς τοῦτο συγχωροῦντος τοῦ λόγου·

tinōn? ē dēlon hoti tōn ek peritomēs epibouleuontōn autō? tērei de kantautha hopōs ho logos ton Christon proagoreuei syllēphthēsesthai, hoper ouk an epharmosai tę̄ deuterą tou Christou parousią, hēn endoxon esesthai kai meta basileias entheou prokēryttousin hoi prophētikoi logoi. dioper eikos tous ek peritomēs aposphallesthai ta peri tēs deuteras epiphaneias autou hōs epi prōtēs aphixeōs eklambanontas, oudamōs touto synchōrountos tou logou;

Whose? Is it not clear: those of the circumcision who plotted against him? Note here too how the passage foretells that the Christ would be seized, which could not fit the second coming of the Christ, which the prophetic words proclaim will be glorious and with divine kingship. So it is likely that those of the circumcision go astray by taking what concerns his second appearing as if it concerned his first coming, which the passage in no way allows.

Notes and citation

Summary: The seizure of the Christ fits his first coming, not his glorious second coming, which the Jews confuse with it.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 4.16.38 (Dindorf 3:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-38). (abbreviation not yet checked)

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4.16.39Dindorf 3:269–270

ἐπεὶ μὴ οἶόν τέ ἐστιν ὁμοῦ καὶ κατὰ τὸ αὐτὸ ἔνδοξον αὐτὸν καὶ ἄδοξον ὑποτίθεσθαι, καὶ ἔντιμον καὶ βασιλέα, καὶ πάλιν οὐκ ἔχοντα εἶδος οὐδὲ κάλλος, ἀλλʼ ἄτιμον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· καὶ αὖθις σωτῆρα καὶ λυτρωτὴν τοῦ Ἰσραὴλ, καὶ πάλιν ἐπιβουλευόμενον πρὸς αὐτῶν, καὶ ὡς πρόβατον ἐπὶ σφαγὴν ἀγόμενον ἀπό τε τῶν ἀνομιῶν αὐτῶν εἰς θάνατον παραδιδόμενον.

epei mē oion te estin homou kai kata to auto endoxon auton kai adoxon hypotithesthai, kai entimon kai basilea, kai palin ouk echonta eidos oude kallos, allʼ atimon para tous huious tōn anthrōpōn; kai authis sōtēra kai lytrōtēn tou Israēl, kai palin epibouleuomenon pros autōn, kai hōs probaton epi sphagēn agomenon apo te tōn anomiōn autōn eis thanaton paradidomenon.

For it is not possible to suppose him at once and in the same respect glorious and inglorious, honored and a king, and again having no form or beauty but dishonored beyond the sons of men; and again savior and redeemer of Israel, and at the same time plotted against by them, led like a sheep to the slaughter, and handed over to death because of their iniquities.

Isa 53:2–3 (allusion, high confidence) · Isa 53:7 (allusion, high confidence) · Isa 53:8 (allusion, high confidence)

Notes and citation

Summary: The prophecies of glory and of humiliation cannot refer to the same coming.

The allusions are Isa 53:2–3, 53:7, and 53:8 (LXX).

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 4.16.39 (Dindorf 3:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-39). (abbreviation not yet checked)

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4.16.40Dindorf 3:270

εὖ δὲ καθʼ ἡμᾶς, ὡς ἡ τῶν πραγμάτων ὄψις ἐπιδείκνυσιν, εἰς δύο τρόπους τῶν περὶ τοῦ Χριστοῦ προρρήσεων διαιρουμένων τὰ μὲν ἀνθρωπινώτερα καὶ σκυθρωπὰ κατὰ τὴν προτέραν ἄφιξιν αὐτοῦ πεπληρῶσθαι ὁμολογεῖται, τὰ δʼ ἐνδοξότερα καὶ θειότερα εἰσέτι νῦν προσδοκᾶται κατὰ τὴν δευτέραν αὐτοῦ παρουσίαν.

eu de kathʼ hēmas, hōs hē tōn pragmatōn opsis epideiknysin, eis dyo tropous tōn peri tou Christou prorrēseōn diairoumenōn ta men anthrōpinōtera kai skythrōpa kata tēn proteran aphixin autou peplērōsthai homologeitai, ta dʼ endoxotera kai theiotera eiseti nyn prosdokatai kata tēn deuteran autou parousian.

But on our view, as the evidence of events shows, the predictions about the Christ are rightly divided into two kinds: the more human and sorrowful are acknowledged to have been fulfilled at his first coming, while the more glorious and divine are still awaited at his second coming.

Notes and citation

Summary: The humble prophecies were fulfilled at Christ’s first coming; the glorious ones await his second.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 4.16.40 (Dindorf 3:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-40). (abbreviation not yet checked)

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4.16.41Dindorf 3:270

ἀπόδειξις δὲ τῆς προτέρας ἐναργὴς ἡ ἐξ ἁπάντων τῶν ἐθνῶν εἰς ἔργον χωρήσασα διʼ αὐτοῦ θεογνωσία, ἣν διαφόρως μυρίαι θεσπίζουσι προφητικαὶ φωναὶ, ὥσπερ οὖν καὶ ἡ παροῦσα, διʼ ἧς εἴρηται “οὗ εἴπομεν, ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσι.” Ἁπὸ τῆς πρώτης τῶν Βασιλειῶν. Χριστὸς ὀνομαστὶ ὑπὸ κυρίου τοῦ πατρός ὑψούμενος. “Κύριος ἀνέβη εἰς οὐρανοὺς, καὶ ἐβρόντησεν, αὐτὸς κρινεῖ ἄκρα γῆς, καὶ δώσει ἰσχὺν τοῖς βασιλεῦσιν ἡμῶν, καὶ ὑψώσει κέρας Χριστοῦ αὐτοῦ.”

apodeixis de tēs proteras enargēs hē ex hapantōn tōn ethnōn eis ergon chōrēsasa diʼ autou theognōsia, hēn diaphorōs myriai thespizousi prophētikai phōnai, hōsper oun kai hē parousa, diʼ hēs eirētai “hou eipomen, en tę̄ skią autou zēsometha en tois ethnesi.” Hapo tēs prōtēs tōn Basileiōn. Christos onomasti hypo kyriou tou patros hypsoumenos. “Kyrios anebē eis ouranous, kai ebrontēsen, autos krinei akra gēs, kai dōsei ischyn tois basileusin hēmōn, kai hypsōsei keras Christou autou.”

A clear proof of the first is the knowledge of God that has come to pass in fact among all the nations through him, which countless prophetic words foretell in various ways, as does the present one, in which it is said, “Of whom we said, ‘In his shadow we shall live among the nations.’” From the First Book of Kingdoms. The Christ, by name, exalted by the Lord the Father. “The Lord went up to the heavens and thundered; he will judge the ends of the earth, and he will give strength to our kings, and will exalt the horn of his Christ.”

Lam 4:20 (quotation, high confidence) · 1 Sam 2:10 (quotation, high confidence)

Notes and citation

Summary: The conversion of the nations proves the first coming; the next heading introduces 1 Samuel 2:10.

The first quotation is Lam 4:20. “The First Book of Kingdoms” is 1 Samuel; the quotation is 1 Sam 2:10 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.41 (Dindorf 3:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-41). (abbreviation not yet checked)

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4.16.42Dindorf 3:270

Τὴν εἰς οὐρανοὺς ἀποκατάστασιν αὖθις ὀνομαστὶ τοῦ Χριστοῦ ἢ καὶ θεοῦ λόγος ἐπινοεῖται, τήν τε ἐξάκουστον βροντῆς δίκην εἰς ἅπαντας διδασκαλίαν αὐτοῦ, καὶ τὴν μετὰ ταῦτα γενησομένην αὐτοῦ κατὰ πάντων κρίσιν ἡ θεία γραφὴ θεσπίζει. ἐξῆς δὲ τούτοις αὐτὸς ὁ κύριος δώσειν ἰσχὺν λέγεται τοῖς βασιλεῦσιν ἡμῶν. οὗτοι δʼ ἂν εἶεν οἱ ἀπόστολοι τοῦ Χριστοῦ, περὶ ὧν ἔχεις ἐν ξζ΄ Ψαλμῷ τὸ ‘‘κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ.”

Tēn eis ouranous apokatastasin authis onomasti tou Christou ē kai theou logos epinoeitai, tēn te exakouston brontēs dikēn eis hapantas didaskalian autou, kai tēn meta tauta genēsomenēn autou kata pantōn krisin hē theia graphē thespizei. exēs de toutois autos ho kyrios dōsein ischyn legetai tois basileusin hēmōn. houtoi dʼ an eien hoi apostoloi tou Christou, peri hōn echeis en xz΄ Psalmǭ to ‘‘kyrios dōsei rhēma tois euangelizomenois dynamei pollę̄.”

Here again the restoration to heaven of the Christ by name, or of God the Word, is understood; and the divine Scripture foretells his teaching, heard by all like thunder, and the judgment of all that he will carry out afterwards. After this the Lord himself is said to give strength to our kings. These would be the apostles of Christ, concerning whom you have in the 67th Psalm, “The Lord will give a word to those who preach the good news with great power.”

1 Sam 2:10 (allusion, high confidence) · Ps 68:11 (67:12 LXX) (quotation, high confidence)

Notes and citation

Summary: 1 Samuel 2:10 foretells Christ’s ascension, preaching, and judgment; “our kings” are the apostles.

Eusebius’s 67th Psalm is Psalm 68 in the English Bible; the quotation is Ps 68:11 (67:12 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.42 (Dindorf 3:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-42). (abbreviation not yet checked)

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4.16.43Dindorf 3:270–271

κἀν τούτῳ δὲ Χριστοῦ ὀνομαστὶ μνημονεύει, τοῦ κατὰ τὸν ἄνθρωπον νοουμένου σωτῆρος ἡμῶν, οὗ τὸ κέρας φησὶν ὑψωθήσεσθαι, τὴν ἐν αὐτῷ ἀόρατον δύναμιν καὶ τὴν βασιλείαν αὐτοῦ δηλῶν. ἔθος γοῦν τῇ γραφῇ τὴν βασιλείαν κέρας ὀνομάζειν. κεῖται δὲ καὶ ἐν τῷ πη Ψαλμῷ τὸ ‟ καὶ ἐν τῷ ὀνόματί μου ὑψωθήσεται τὸ κέρας αὐτοὐ.” Ἀπὸ τῆς πρώτης τῶν Βασιλειῶν. Χριστὸς ὀνομαστὶ οἶκον πιστὸν παρὰ τοῦ πατρὸς λαμβάνων τὴν ἐκκλησίαν αὐτοῦ, καὶ ἱερεὺς πιστὸς πάντα τὸν χρόνον τῆς ἐκκλησίας αὐτοῦ γνησίως προιστάμενος. ‟ Ἰδοὺ ἡμέραι ἔρχονται, λέγει, καὶ ἐξολοθρεύσω τὸ σπέρμα σου, καὶ τὸ σπέρμα οἴκου πατρός σου· καὶ οὐκ ἔσται πρεσβύτης ἐν τῷ οἴκῳ σου.”

kan toutǭ de Christou onomasti mnēmoneuei, tou kata ton anthrōpon nooumenou sōtēros hēmōn, hou to keras phēsin hypsōthēsesthai, tēn en autǭ aoraton dynamin kai tēn basileian autou dēlōn. ethos goun tę̄ graphę̄ tēn basileian keras onomazein. keitai de kai en tǭ pē Psalmǭ to ‟ kai en tǭ onomati mou hypsōthēsetai to keras autou.” Apo tēs prōtēs tōn Basileiōn. Christos onomasti oikon piston para tou patros lambanōn tēn ekklēsian autou, kai hiereus pistos panta ton chronon tēs ekklēsias autou gnēsiōs proistamenos. ‟ Idou hēmerai erchontai, legei, kai exolothreusō to sperma sou, kai to sperma oikou patros sou; kai ouk estai presbytēs en tǭ oikǭ sou.”

In this passage too it mentions the Christ by name, our Savior considered as man, whose horn it says will be exalted, meaning the invisible power in him and his kingdom. For it is the custom of Scripture to call a kingdom a horn. And in the 88th Psalm there is also, “And in my name his horn shall be exalted.” From the First Book of Kingdoms. The Christ, by name, receiving from the Father a faithful house, his church, and as a faithful priest presiding genuinely over his church for all time. “Behold, days are coming, he says, and I will destroy your seed and the seed of your father’s house, and there shall be no old man in your house.”

Ps 89:24 (88:25 LXX) (quotation, high confidence) · 1 Sam 2:31 (quotation, high confidence)

Notes and citation

Summary: The exalted horn is Christ’s kingdom; the next heading introduces 1 Samuel 2 on the faithful priest.

The quotations are Ps 89:24 (88:25 LXX) and 1 Sam 2:31 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.43 (Dindorf 3:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-43). (abbreviation not yet checked)

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4.16.44Dindorf 3:271

Ταῦτα πρὸς τὸν Ἤλει φήσας ὁ χρηματισμὸς ἐπιφέρει μεθʼ ἕτερα λέγων καὶ ἀναστήσω ἐμαυτῷ ἱερέα πιστὸν, ὃς πάντα τὰ έν τῇ καρδίᾳ μου καὶ τὰ ἐν τῇ ψυχῇ μου ποιήσει, καὶ οἰκοδομήσω αὐτῷ οἶκον πιστὸν, καὶ διελεύσεται ἐνώπιον Χριστοῦ μου πάσας τὰς ἡμέρας.”

Tauta pros ton Ēlei phēsas ho chrēmatismos epipherei methʼ hetera legōn kai anastēsō emautǭ hierea piston, hos panta ta en tę̄ kardią mou kai ta en tę̄ psychę̄ mou poiēsei, kai oikodomēsō autǭ oikon piston, kai dieleusetai enōpion Christou mou pasas tas hēmeras.”

Having said this to Eli, the oracle goes on after other things: “And I will raise up for myself a faithful priest, who shall do all that is in my heart and in my soul; and I will build him a faithful house, and he shall walk before my Christ all the days.”

1 Sam 2:35 (quotation, high confidence)

Notes and citation

Summary: God promises Eli a faithful priest who will walk before his Christ.

The quotation is 1 Sam 2:35 (LXX).

Topics: Christology, Church office

Cite (SBL): Eusebius, Dem. ev. 4.16.44 (Dindorf 3:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-44). (abbreviation not yet checked)

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4.16.45Dindorf 3:271

Μετάστασιν καὶ ἀποβολὴν ἀπειλήσας ὁ θεῖος λόγος τοῖς οὐ κατὰ τὸν ὀρθὸν τρόπον λειτουργοῦσιν, ἕτερον ἐξ ἑτέρου γένους καταστήσειν ἱερέα ἐπαγγέλλεται, ὃν καί φησιν διελεύσεσθαι ἐνώπιον Χριστοῦ αὐτοῦ, ἢ ἐμπεριπατήσειν εἰς πρόσωπον ἠλειμμένου αὐτοῦ, ὡς ὁ Ἀκύλας ἡρμήνευσεν, ἢ ὡς ὁ Σύμμαχος, ἀναστραφήσεσθαι ἔμπροσθεν τοῦ Χριστοῦ αὐτοῦ.

Metastasin kai apobolēn apeilēsas ho theios logos tois ou kata ton orthon tropon leitourgousin, heteron ex heterou genous katastēsein hierea epangelletai, hon kai phēsin dieleusesthai enōpion Christou autou, ē emperipatēsein eis prosōpon ēleimmenou autou, hōs ho Akylas hērmēneusen, ē hōs ho Symmachos, anastraphēsesthai emprosthen tou Christou autou.

Having threatened removal and rejection to those who did not serve in the right way, the divine word promises to establish another priest from another family, who it says will go about before his Christ; or “will walk before the face of his anointed,” as Aquila translated; or, as Symmachus, “will conduct himself before his Christ.”

1 Sam 2:35 (allusion, high confidence)

Notes and citation

Summary: The promised priest from another family will serve before God’s Christ, as the versions of Aquila and Symmachus confirm.

Aquila and Symmachus were second-century Greek translators whose versions Eusebius cites.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.45 (Dindorf 3:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-45). (abbreviation not yet checked)

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4.16.46Dindorf 3:271–272

τίς δʼ ἂν οὗτος εἴη; πᾶς ὁ εὐσεβῶς προσιὼν τῇ ἱερουργίᾳ τοῦ Χριστοῦ τοῦ θεοῦ, ᾧ τὸν τῆς ἐκκλησίας οἶκον, οἷα σοφὸς ἀρχιτέκτων καὶ οἰκοδόμος, αὐτὸς ὁ τῶν ὅλων θεὸς οἰκοδομήσειν ὑπισχνεῖται, οὐδʼ ἄλλον οἶκον σημαίνων ἢ τὴν καθʼ ὅλης τῆς οἰκουμένης τῷ Χριστῷ ὀνομαστὶ συστᾶσαν ἐκκλησίαν, ἔνθα πᾶς ὁ διὰ Χριστοῦ τοῦ θεοῦ ἱερωμένος κατὰ τὰς πνευματικὰς λειτουργίας τὰ καταθύμια καὶ τὰ κατὰ ψυχὴν τοῦ θεοῦ λέγεται ποιήσειν, τῶν διʼ αἵματος ταύρων καὶ τράγων κατὰ τὴν πάλαι τυπικὴν ἀγωγὴν ἐπιτελουμένων μεμισῆσθαι ὑπὸ τοῦ θεοῦ διὰ τῆς Ἡσαΐου προφητείας ὁμολογουμένων.

tis dʼ an houtos eiē? pas ho eusebōs prosiōn tę̄ hierourgią tou Christou tou theou, hǭ ton tēs ekklēsias oikon, hoia sophos architektōn kai oikodomos, autos ho tōn holōn theos oikodomēsein hypischneitai, oudʼ allon oikon sēmainōn ē tēn kathʼ holēs tēs oikoumenēs tǭ Christǭ onomasti systasan ekklēsian, entha pas ho dia Christou tou theou hierōmenos kata tas pneumatikas leitourgias ta katathymia kai ta kata psychēn tou theou legetai poiēsein, tōn diʼ haimatos taurōn kai tragōn kata tēn palai typikēn agōgēn epiteloumenōn memisēsthai hypo tou theou dia tēs Hēsaïou prophēteias homologoumenōn.

Who would this be? Everyone who draws near piously to the priestly service of the Christ of God, for whom the God of the universe himself, as a wise master builder and builder, promises to build the house of the church; meaning no other house than the church established throughout the whole world under the name of Christ. There everyone consecrated as priest through the Christ of God, in the spiritual services, is said to do what is in God’s heart and soul, whereas the rites performed with the blood of bulls and goats according to the ancient typical order are acknowledged, through the prophecy of Isaiah, to be hated by God.

1 Cor 3:10 (echo, medium confidence) · Isa 1:11 (allusion, high confidence)

Notes and citation

Summary: The faithful priest is everyone who serves Christ in the church throughout the world, whose spiritual worship replaces the animal sacrifices God rejected.

“Wise master builder” echoes 1 Cor 3:10. The rejection of the blood of bulls and goats is Isa 1:11.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 4.16.46 (Dindorf 3:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-46). (abbreviation not yet checked)

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4.16.47Dindorf 3:272

Τοσαῦτα διʼ ὧν ὁ Χριστὸς ὀνομαστὶ προκεκήρυκτο· πλὴν ἀλλʼ ἐπεὶ διὰ τῶν πλείστων τὰ πάθη τοῦ Χριστοῦ συνῆπται τῇ αὐτοῦ προσηγορίᾳ, ἀναγκαῖον ἐπαναλαβεῖν τὰ προειρημένα περὶ τῆς κατʼ αὐτὸν θεότητος, ἣν ἐν τῷ μδ΄ Ψαλμῷ ἐπιγεγραμμένῳ “ὑπὲρ τοῦ ἀγαπητοῦ” φέρεσθαι προπαρεστήσαμεν, ἔνθα ὁ λόγος ἐν πρώτοις αὐτὸν ὑπομνήσας ὡς βασιλέα μεθʼ ἕτερα ἐπάγει περὶ τῆς θεότητος τοῦ Χριστοῦ ‟ 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.”

Tosauta diʼ hōn ho Christos onomasti prokekērykto; plēn allʼ epei dia tōn pleistōn ta pathē tou Christou synēptai tę̄ autou prosēgorią, anankaion epanalabein ta proeirēmena peri tēs katʼ auton theotētos, hēn en tǭ md΄ Psalmǭ epigegrammenǭ “hyper tou agapētou” pheresthai proparestēsamen, entha ho logos en prōtois auton hypomnēsas hōs basilea methʼ hetera epagei peri tēs theotētos tou Christou ‟ 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.”

So many are the passages in which the Christ was proclaimed beforehand by name. But since in most of them the sufferings of the Christ are joined with his name, it is necessary to take up again what was said earlier about his divinity, which we showed to be set out in the 44th Psalm, entitled “Concerning the beloved.” There the passage, having first mentioned him as king, then adds concerning the divinity of the Christ: “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: Since most of these prophecies speak of suffering, Eusebius returns to Psalm 45 on the Christ’s divinity.

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.47 (Dindorf 3:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-47). (abbreviation not yet checked)

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4.16.48Dindorf 3:272

σαφῶς γὰρ ἐν τούτοις, ὡς ἤδη καὶ πρότερον προπαρεστήσαμεν, εἶς ὢν καὶ αὐτὸς ὁ δηλούμενος θεὸς εἶναι λέγεται, ἠγαπηκὼς δικαιοσύνην καὶ μεμισηκὼς ἀδικίαν. καὶ τούτου χάριν ὑφʼ ἑτέρου μείζονος θεοῦ καὶ πατρὸς αὐτοῦ κεχρισμένος ἐλαίῳ κρείττονι καὶ διαφέροντι ἢ κατὰ τοὺς τύπους, τῷ καλουμένῳ τῆς ἀγαλλιάσεως.

saphōs gar en toutois, hōs ēdē kai proteron proparestēsamen, eis ōn kai autos ho dēloumenos theos einai legetai, ēgapēkōs dikaiosynēn kai memisēkōs adikian. kai toutou charin hyphʼ heterou meizonos theou kai patros autou kechrismenos elaiǭ kreittoni kai diapheronti ē kata tous typous, tǭ kaloumenǭ tēs agalliaseōs.

For clearly, as we already showed before, the one revealed in these words, being one, is himself said to be God, having loved righteousness and hated iniquity; and for this reason he was anointed by another, greater God, his Father, with an oil better than and different from that of the types, called the oil of gladness.

Notes and citation

Summary: The anointed is himself God, anointed by the greater God, his Father.

Eusebius again calls the Father “another, greater God” (ἑτέρου μείζονος θεοῦ). “Revealed” renders δηλούμενος; the digital text reads δημούμενος.

Notes on the original text

Digital text corrected (OCR: dropped letter): ὁ δημούμενος → ὁ δηλούμενος.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 4.16.48 (Dindorf 3:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-48). (abbreviation not yet checked)

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4.16.49Dindorf 3:272–273

ὁ δὲ τῷ τοιούτῳ χρισθεὶς ἐλαίῳ οὐ πρὸς ἀνθρώπων, οὐδὲ διʼ ἀνθρώπων, ἀλλʼ ὑπʼ αὐτοῦ τοῦ ἀνωτάτου θεοῦ, τί ἕτερον ἢ Χριστὸς εἰκότως ἂν ὀνομασθείη; οὐκοῦν ὁ αὐτὸς ὁμοῦ καὶ θεὸς δείκνυται ὠνομασμένος, ὥσπερ οὖν καὶ ἤδη πρότερον κατὰ τοὺς οἰκείους τόπους παρέστη. καὶ τοῦ Ἡσαΐου δὲ κἀνταῦθα πάλιν ὑπομνηστέον, ὃς ἔφησε ‟ πνεῦμα κυρίου ἐπʼ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν.”

ho de tǭ toioutǭ christheis elaiǭ ou pros anthrōpōn, oude diʼ anthrōpōn, allʼ hypʼ autou tou anōtatou theou, ti heteron ē Christos eikotōs an onomastheiē? oukoun ho autos homou kai theos deiknytai ōnomasmenos, hōsper oun kai ēdē proteron kata tous oikeious topous parestē. kai tou Hēsaïou de kantautha palin hypomnēsteon, hos ephēse ‟ pneuma kyriou epʼ eme, hou heineken echrise me; euangelisasthai ptōchois apestalke me, iasasthai tous syntetrimmenous tēn kardian, kēryxai aichmalōtois aphesin kai typhlois anablepsin.”

And the one anointed with such oil, not by men nor through men but by the supreme God himself, what else could he rightly be named but Christ? So the same one is shown to be named both God and Christ, as was shown before in the proper places. And here again we must recall Isaiah, who said: “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 heal the brokenhearted, to proclaim release to captives and recovery of sight to the blind.”

Isa 61:1 (quotation, high confidence)

Notes and citation

Summary: The one anointed by God is both God and Christ, as Isaiah 61 also shows.

The quotation is Isa 61:1 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.49 (Dindorf 3:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-49). (abbreviation not yet checked)

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4.16.50Dindorf 3:273

Ἐδείκνυμεν καὶ ἐν τούτοις ὡς οἱ μὲν ἐξ ἀνθρώπων πάλαι πρότερον ἐπὶ τὴν τοῦ θείου θεραπείαν προσιόντες ἱερεῖς ἐλαίῳ ἐχρίοντο σκευαστῷ. ὁ δὲ διὰ τῆς προφητείας δηλούμενος τῇ ἐνθέῳ δυνάμει κεχρῖσθαι λέγεται.

Edeiknymen kai en toutois hōs hoi men ex anthrōpōn palai proteron epi tēn tou theiou therapeian prosiontes hiereis elaiǭ echrionto skeuastǭ. ho de dia tēs prophēteias dēloumenos tę̄ entheǭ dynamei kechristhai legetai.

We showed in these passages too that the priests of old, who came from among men to the service of God, were anointed with prepared oil, while the one revealed through the prophecy is said to have been anointed with divine power.

Notes and citation

Summary: Human priests were anointed with oil, the prophesied one with divine power.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.50 (Dindorf 3:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-50). (abbreviation not yet checked)

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4.16.51Dindorf 3:273

τοῦτο δὲ ὅλον ἐπὶ τὸν ἡμέτερον σωτῆρα ἀνεφέρετο, Ἰησοῦν τὸν μόνον ἀληθῆ Χριστὸν τοῦ θεοῦ, ὃς ἐπὶ τῆς τῶν Ἰουδαίων συναγωγῆς ποτὲ λαβὼν τὴν προφητείαν καὶ διελθὼν τὴν ἐκτεθεῖσαν περικοπὴν πεπληρῶσθαι εἰς ἑαυτὸν ἐδίδαξεν τὸ ἀνάγνωσμα.

touto de holon epi ton hēmeteron sōtēra anephereto, Iēsoun ton monon alēthē Christon tou theou, hos epi tēs tōn Ioudaiōn synagōgēs pote labōn tēn prophēteian kai dielthōn tēn ektetheisan perikopēn peplērōsthai eis heauton edidaxen to anagnōsma.

All this referred to our Savior, Jesus, the only true Christ of God, who once in the synagogue of the Jews took the prophecy, read through the passage quoted, and taught that the reading had been fulfilled in himself.

Luke 4:17–19 (allusion, high confidence)

Notes and citation

Summary: Jesus read Isaiah 61 in the synagogue and declared it fulfilled in himself.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.51 (Dindorf 3:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-51). (abbreviation not yet checked)

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4.16.52Dindorf 3:273

γέγραπται γὰρ ὡς ἄρα ‟ ἀναγνοὺς καὶ πτύξας τὸ βιβλίον καὶ ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισε· καὶ πάντων οἷ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ, ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.”

gegraptai gar hōs ara ‟ anagnous kai ptyxas to biblion kai apodous tǭ hypēretę̄ ekathise; kai pantōn hoi ophthalmoi en tę̄ synagōgę̄ ēsan atenizontes autǭ, ērxato de legein pros autous hoti sēmeron peplērōtai hē graphē hautē en tois ōsin hymōn.”

For it is written that “having read, and rolled up the book and given it back to the attendant, he sat down; and the eyes of all in the synagogue were fixed on him; and he began to say to them, ‘Today this Scripture has been fulfilled in your ears.’”

Luke 4:20–21 (quotation, high confidence)

Notes and citation

Summary: Luke records Jesus declaring Isaiah’s prophecy fulfilled.

The quotation is Luke 4:20–21, slightly adapted.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.52 (Dindorf 3:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-52). (abbreviation not yet checked)

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4.16.53Dindorf 3:273–274

ἐπὶ τούτοις ἅπασιν καὶ τὰ Μώσεως αὖθις παραθετέον, ὃς κατὰ τὸν δειχθέντα αὐτῷ τύπον τὸν ἴδιον ἀδελφὸν τὸν Ἀαρὼν ἀρχιερέα καταστησάμενος ἀκολούθως τῷ φήσαντι πρὸς αὐτὸν χρησμῷ ‟ ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὂρει” δῆλός ἐστιν ὡς τοῖς τῆς διανοίας ὄμμασιν καὶ τῷ θείῳ πνεύματι συνιδὼν τὸν μέγαν τῶν ὅλων ἀρχιερέα, τὸν ἀληθῆ Χριστὸν τοῦ θεοῦ, οὗ μετὰ τῆς ἂλλης σωματικῆς καὶ τυπικῆς λατρείας τὴν εἰκόνα δια- γράφων τὸν δηλωθέντα τῇ τοῦ ἀληθοῦς Χριστοῦ προσωνυμίᾳ τετίμηκεν.

epi toutois hapasin kai ta Mōseōs authis paratheteon, hos kata ton deichthenta autǭ typon ton idion adelphon ton Aarōn archierea katastēsamenos akolouthōs tǭ phēsanti pros auton chrēsmǭ ‟ poiēseis panta kata ton typon ton deichthenta soi en tǭ orei” dēlos estin hōs tois tēs dianoias ommasin kai tǭ theiǭ pneumati synidōn ton megan tōn holōn archierea, ton alēthē Christon tou theou, hou meta tēs allēs sōmatikēs kai typikēs latreias tēn eikona dia- graphōn ton dēlōthenta tę̄ tou alēthous Christou prosōnymią tetimēken.

Besides all this we must set out again what Moses did. Having established his own brother Aaron as high priest according to the pattern shown to him, in obedience to the oracle that said to him, “You shall make everything according to the pattern shown to you on the mountain,” it is clear that, having seen with the eyes of the mind and by the divine Spirit the great high priest of the universe, the true Christ of God, and sketching his image along with the rest of the bodily and typical worship, he honored the one appointed with the name of the true Christ.

Exod 25:40 (quotation, high confidence)

Notes and citation

Summary: Moses, having seen the true Christ in the Spirit, gave Aaron the title “christ” as his image.

The quotation is Exod 25:40 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.53 (Dindorf 3:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-53). (abbreviation not yet checked)

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4.16.54Dindorf 3:274

τοῦτο δὲ παρίστησι καὶ ὁ θεῖος ἀπόστολος, λέγων περὶ τῶν κατὰ Μώσεως νόμων τὸ ‘‘οἔτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων.’ καὶ πάλιν σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν.” καὶ πάλιν ‘μὴ οὖν τις ὑμᾶς κρινέτω ἢ ἐν βρώσει, ἢ ἐν πόσει, ἢ ἐν μέρει ἑορτῆς, ἢ νουμηνίας, ἢ σαββάτων, ἅ ἐστι σκιὰ τῶν μελλόντων.”

touto de paristēsi kai ho theios apostolos, legōn peri tōn kata Mōseōs nomōn to ‘‘oetines hypodeigmati kai skią latreuousi tōn epouraniōn.’ kai palin skian gar echōn ho nomos tōn mellontōn agathōn.” kai palin ‘mē oun tis hymas krinetō ē en brōsei, ē en posei, ē en merei heortēs, ē noumēnias, ē sabbatōn, ha esti skia tōn mellontōn.”

The divine apostle shows this too, saying of the laws of Moses: “who serve a copy and shadow of the heavenly things”; and again, “For the law, having a shadow of the good things to come”; and again, “Let no one, then, judge you in food or in drink, or in respect of a feast or a new moon or sabbaths, which are a shadow of things to come.”

Heb 8:5 (quotation, high confidence) · Heb 10:1 (quotation, high confidence) · Col 2:16–17 (quotation, high confidence)

Notes and citation

Summary: Paul and Hebrews call the Mosaic law a shadow of heavenly realities.

The quotations are Heb 8:5, Heb 10:1, and Col 2:16–17.

Cite (SBL): Eusebius, Dem. ev. 4.16.54 (Dindorf 3:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-54). (abbreviation not yet checked)

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4.16.55Dindorf 3:274

εἰ γὰρ τὰ περὶ τῆς τῶν βρωμάτων ἀδιαφορίας καὶ τὰ περὶ ἑορτῶν καὶ σαββάτου νενομοθετημένα, ὡς ἂν σκιώδη ὄντα, ὑπογραμμὸν ἑτέρων ἀληθῶν καὶ μυστικῶν πραγμάτων ἔσωζεν, οὐκ ἀπεικότως ἐρεῖς καὶ τὸν ἀρχιερέα εἰς ἑτέρου ἀρχιερέως παρειλῆφθαι σύμβολον, καὶ Χριστὸν αὐτὸν ἐπωνομάσθαι, εἰς ἑτέρου τοῦ μόνου καὶ ἀληθῶς χριστοῦ· τοσοῦτόν γε μὴν λειπόμενον τοῦ ἀληθοῦς, καθʼ ὅσον ὁ μὲν ἀληθὴς Χριστὸς πρὸς τοῦ τῶν ὅλων θεοῦ ἀκούει ‘‘κάθου ἐκ δεξιῶν μου, ἴως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.” καὶ ‟ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου.”

ei gar ta peri tēs tōn brōmatōn adiaphorias kai ta peri heortōn kai sabbatou nenomothetēmena, hōs an skiōdē onta, hypogrammon heterōn alēthōn kai mystikōn pragmatōn esōzen, ouk apeikotōs ereis kai ton archierea eis heterou archiereōs pareilēphthai symbolon, kai Christon auton epōnomasthai, eis heterou tou monou kai alēthōs christou; tosouton ge mēn leipomenon tou alēthous, kathʼ hoson ho men alēthēs Christos pros tou tōn holōn theou akouei ‘‘kathou ek dexiōn mou, iōs an thō tous echthrous sou hypopodion tōn podōn sou.” kai ‟ katakyrieue en mesǭ tōn echthrōn sou.”

For if the laws about the distinction of foods and about feasts and the sabbath, being shadowy, preserved an outline of other true and mystical realities, you will not be wrong to say that the high priest too was taken as a symbol of another high priest, and that he was called Christ with reference to another, the only and truly Christ; falling as far short of the true one as the true Christ hears from the God of the universe, “Sit at my right hand, until I make your enemies a footstool for your feet,” and, “Rule in the midst of your enemies,”

Ps 110:1–2 (109:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The Mosaic high priest was a symbol of the true Christ, to whom God says, “Sit at my right hand.”

The quotations are Ps 110:1–2 (109:1–2 LXX). “Distinction of foods” renders ἀδιαφορίας (literally “indifference”), which appears to be a slip for διαφορᾶς. The digital text repeats “κατακυρίευε.”

Notes on the original text

Digital text corrected (repeated word): ‟ κατακυρίευε κατακυρίευε ἐν → ‟ κατακυρίευε ἐν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.55 (Dindorf 3:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-55). (abbreviation not yet checked)

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4.16.56Dindorf 3:274

καὶ ‟ ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε.” καὶ ‟ ὢμοσε κίριος, καὶ οὐ μεταμεληθήσεται. σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.” διʼ ὧν σαφῶς γέννημα καὶ υἱὸς θεοῦ πρὸ ἑωσφόρου καὶ πρὸ πάσης δημιουργίας ὑποστὰς αἰώνιος ἀρχιερεὺς ἀναπέφανται.

kai ‟ ek gastros pro heōsphorou egennēsa se.” kai ‟ ōmose kirios, kai ou metamelēthēsetai. sy hiereus eis ton aiōna kata tēn taxin Melchisedek.” diʼ hōn saphōs gennēma kai huios theou pro heōsphorou kai pro pasēs dēmiourgias hypostas aiōnios archiereus anapephantai.

and, “From the womb, before the morning star, I have begotten you,” and, “The Lord has sworn and will not repent: ‘You are a priest for ever after the order of Melchizedek.’” By these words he is clearly shown to be the offspring and Son of God, who came into being before the morning star and before all creation, an eternal high priest.

Ps 110:3–4 (109:3-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 110 shows the true Christ as Son begotten before creation and eternal high priest.

The quotations are Ps 110:3–4 (109:3–4 LXX). The digital text repeats “ἐκ.”

Notes on the original text

Digital text corrected (repeated word): ‟ ἐκ ἐκ γαστρὸς → ‟ ἐκ γαστρὸς.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.56 (Dindorf 3:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-56). (abbreviation not yet checked)

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4.16.57Dindorf 3:274–275

ὁ δὲ Μωσέως Χριστὸς, οἶον ἐν δράματι τὸν τύπον ἐν βραχεῖ καθυποκρινάμενος χρόνῳ, κεῖται ἐν θνητοῖς λελογισμένος, ἑτέρῳ τὴν ἀλήθειαν τῷ μόνῳ καὶ ἀληθεῖ παραδούς. καὶ ὁ μὲν ἀληθὴς Χριστὸς οὐ δεηθεὶς τῆς κατὰ Μωσέα χρίσεως, οὐδʼ ἐλαίου σκευαστοῦ καὶ γεώδους ὕλης, ὅμως τῆς ἀρετῆς καὶ τῆς προσωνυμίας τῆς αὐτοῦ τὴν οἰκουμένην κατέπλησε, παρώνυμον αὐτοῦ τὸ Χριστιανῶν γένος ἐν πᾶσι τοῖς ἔθνεσι συστησάμενος.

ho de Mōseōs Christos, oion en dramati ton typon en brachei kathypokrinamenos chronǭ, keitai en thnētois lelogismenos, heterǭ tēn alētheian tǭ monǭ kai alēthei paradous. kai ho men alēthēs Christos ou deētheis tēs kata Mōsea chriseōs, oudʼ elaiou skeuastou kai geōdous hylēs, homōs tēs aretēs kai tēs prosōnymias tēs autou tēn oikoumenēn kateplēse, parōnymon autou to Christianōn genos en pasi tois ethnesi systēsamenos.

But the christ of Moses, having played the type for a short time as in a drama, lies counted among the dead, having handed on the reality to another, the only and true one. And the true Christ, who needed no anointing according to Moses, nor prepared oil and earthly matter, has nevertheless filled the world with his virtue and his name, establishing among all the nations the race of Christians, named after him.

Notes and citation

Summary: Aaron played the type briefly and died; the true Christ, never anointed with oil, has filled the world with Christians named after him.

“Counted among the dead” renders ἐν θνητοῖς (literally “among mortals”).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.57 (Dindorf 3:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-57). (abbreviation not yet checked)

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4.16.58Dindorf 3:275

ὁ δὲ Μώσεως οὐδʼ ὅ τι ποτὲ ἐν ἀνθρώποις ὠνομάσθη δῆλος ἦν, εἰ μὴ διὰ τῆς Μώσεως γραφῆς· καὶ οὗτος μὲν ὀψέ ποτε μετὰ τὴν ἔξοδον τὴν ἀπὸ Αἰγύπτου περιρραντηρίοις τισὶ καὶ ταῖς διʼ αἱμάτων θυσίαις καθαρθεὶς ἐλαίῳ κέχριστο σκευαστῷ. Μώσεως αὐτὸν κεχρικότος.

ho de Mōseōs oudʼ ho ti pote en anthrōpois ōnomasthē dēlos ēn, ei mē dia tēs Mōseōs graphēs; kai houtos men opse pote meta tēn exodon tēn apo Aigyptou perirrantēriois tisi kai tais diʼ haimatōn thysiais kathartheis elaiǭ kechristo skeuastǭ. Mōseōs auton kechrikotos.

But Moses’ christ was not known to have been called by that name among men except through the writing of Moses. And he was anointed with prepared oil late, after the exodus from Egypt, having been purified with certain sprinklings and with sacrifices of blood, Moses himself anointing him.

Lev 8:12 (allusion, medium confidence)

Notes and citation

Summary: Aaron was anointed late, after purification, by Moses, and is known only from Moses’ writings.

Cite (SBL): Eusebius, Dem. ev. 4.16.58 (Dindorf 3:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-58). (abbreviation not yet checked)

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4.16.59Dindorf 3:275

ὁ δὲ ἀρχέτυπος καὶ ἀληθὴς ἀρχῆθεν καὶ εἰς ἄπειρον αἰῶνα ὅλος διʼ ὅλου καὶ αὐτὸς αὑτῷ τὰ πάντα ὅμοιος μηδʼ ὁτιοῦν παραλλάττων Χριστὸς, ἦν ἀεὶ καὶ πρὸ τῆς ἐν ἀνθρώποις ἐπιδημίας, καὶ μετʼ αὐτὴν ὁμοίως, οὐ πρὸς ἀνθρώπου οὐδὲ διʼ ὕλης τῆς ἐν ἀνθρώποις, ἀλλὰ πρὸς τοῦ ἐπὶ πάντων θεοῦ τῆ ἀγενεῖ θεότητι κεχρισμένος.

ho de archetypos kai alēthēs archēthen kai eis apeiron aiōna holos diʼ holou kai autos hautǭ ta panta homoios mēdʼ hotioun parallattōn Christos, ēn aei kai pro tēs en anthrōpois epidēmias, kai metʼ autēn homoiōs, ou pros anthrōpou oude diʼ hylēs tēs en anthrōpois, alla pros tou epi pantōn theou tē agenei theotēti kechrismenos.

But the archetypal and true Christ, from the beginning and into the endless age wholly and entirely like himself in all things, not changing in anything at all, existed always, both before his coming among men and likewise after it, anointed not by a man nor through matter found among men, but by the God over all, with the unbegotten divinity.

Notes and citation

Summary: The true Christ, unchanging and eternal, was anointed by God with the unbegotten divinity itself.

“Unbegotten” renders ἀγεννήτῳ; the digital text reads ἀγενεῖ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.59 (Dindorf 3:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-59). (abbreviation not yet checked)

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4.16.60Dindorf 3:275

καὶ ἐπειδήπερ τὸ τῆς προσηγορίας αὐτοῦ παρʼ ἡμῶν ἐξετάζεται, τῶν εἰρημένων ἁπάντων εἴη ἂν ἐπισφράγισμα τὸ παρὰ τῷ σοφωτάτῳ Σολομῶντι λόγιον φάσκον ἐν τῷ Ἄισματι τῶν ᾀσμάτων ‟ μύρον ἐκκενωθὲν ὄνομά σου.

kai epeidēper to tēs prosēgorias autou parʼ hēmōn exetazetai, tōn eirēmenōn hapantōn eiē an episphragisma to para tǭ sophōtatǭ Solomōnti logion phaskon en tǭ Aismati tōn ąsmatōn ‟ myron ekkenōthen onoma sou.

And since the meaning of his name is being examined by us, the seal on all that has been said would be the oracle in the most wise Solomon, in the Song of Songs, which says: “Your name is ointment poured out.”

Song 1:3 (quotation, high confidence)

Notes and citation

Summary: Song of Songs 1:3, “your name is ointment poured out,” seals the argument about the name Christ.

The quotation is Song 1:3 (LXX).

Notes on the original text

Digital text corrected (OCR: λ for σ): Ἄιλματι → Ἄισματι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.60 (Dindorf 3:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-60). (abbreviation not yet checked)

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4.16.61Dindorf 3:275

καὶ οὗτος γὰρ ἐνθέῳ σοφίᾳ κεχορηγημένος, καὶ καταξιωθεὶς ἀπορρητοτέρων περὶ τοῦ Χριστοῦ καὶ τῆς ἐκκλησίας αὐτοῦ θεωρημάτων, καὶ τοῦ μὲν ὡς ἐπουρανίου νυμφίου, τῆς δὲ ὡς νύμφης αὐτοῦ μνημονεύσας, ἐπιζητουμένου τί ἄρα ἣν ὄνομα τῷ νυμφίῳ, ἐπιφωνεῖ ὡς πρὸς αὐτὸν λέγων, τὸ ὄνομά σου, νυμφίε, μύρον ἐστὶν, καὶ μύρον οὐχ ἁπλῶς, ἀλλὰ κεκενωμένον.

kai houtos gar entheǭ sophią kechorēgēmenos, kai kataxiōtheis aporrētoterōn peri tou Christou kai tēs ekklēsias autou theōrēmatōn, kai tou men hōs epouraniou nymphiou, tēs de hōs nymphēs autou mnēmoneusas, epizētoumenou ti ara hēn onoma tǭ nymphiǭ, epiphōnei hōs pros auton legōn, to onoma sou, nymphie, myron estin, kai myron ouch haplōs, alla kekenōmenon.

For he too, supplied with divine wisdom and counted worthy of more secret contemplations concerning Christ and his church, mentions the one as heavenly bridegroom and the other as his bride; and when it is asked what the bridegroom’s name was, he cries out as though to him: “Your name, O bridegroom, is ointment,” and not ointment simply, but ointment poured out.

Song 1:3 (allusion, high confidence)

Notes and citation

Summary: Solomon, speaking of Christ as bridegroom and the church as bride, says the bridegroom’s name is ointment poured out.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.61 (Dindorf 3:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-61). (abbreviation not yet checked)

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4.16.62Dindorf 3:275–276

ποῖον δὲ ἂν· γένοιτο ὄνομα μύρου κεκενωμένου δηλωτικὸν ἢ τὸ τοῦ Χριστοῦ ὄνομα; οὐ γὰρ ἂν ἄλλως οὔτʼ ἂν γένοιτο οὔτʼ ἂν ὀνομασθείη Χριστὸς ἢ μύρου προσχυθέντος. ὁποῖόν δὲ τοῦτο ἦν τὸ μύρον, ᾧ χρισθεὶς ὁ δηλούμενος Χριστὸς ἀποπέφανται, διὰ τῶν πρόσθεν ἡμῖν ἀποδέδοται. τοσούτων περὶ τῆς τοῦ Χριστοῦ προσηγορίας διηγορευμένων φέρε καὶ περὶ τῆς τοῦ Ἰησοῦ διασκεψώμεθα.

poion de an; genoito onoma myrou kekenōmenou dēlōtikon ē to tou Christou onoma? ou gar an allōs outʼ an genoito outʼ an onomastheiē Christos ē myrou proschythentos. hopoion de touto ēn to myron, hǭ christheis ho dēloumenos Christos apopephantai, dia tōn prosthen hēmin apodedotai. tosoutōn peri tēs tou Christou prosēgorias diēgoreumenōn phere kai peri tēs tou Iēsou diaskepsōmetha.

What name could signify ointment poured out, other than the name of Christ? For one would not otherwise become or be named Christ, except by ointment poured on him. What kind of ointment it was with which the one revealed was shown to be anointed as Christ has been explained by us above. Having said so much about the name Christ, let us consider also the name Jesus.

Notes and citation

Summary: “Christ” means one on whom ointment is poured; Eusebius turns next to the name Jesus.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.16.62 (Dindorf 3:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-16-1/#p-4-16-62). (abbreviation not yet checked)

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