Sophia Scriptura

Demonstration of the Gospel 4.17.1–4.17.24

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 24 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 17

4.17.1Dindorf 3:276

Πρῶτος πάλιν Μωσῆς πρὸς τὸν αὑτοῦ διάδοχον ἑτέρᾳ χρώμενος προσωνυμίᾳ Ἰησοῦν μετωνόμασεν. γέγραπται γὰρ ‟ ταῦτα τὰ ὀνόματα τῶν ἀνδρῶν, οὓς ἀπέστειλε Μώσης κατασκέψασθαι τὴν γῆν, καὶ ἐπωνόμασε Μώσης τὸν Ναυσὴν υἱὸν Ναυῆ Ἰησοῦν, καὶ ἀπέστειλεν αὐτούς.”

Prōtos palin Mōsēs pros ton hautou diadochon heterą chrōmenos prosōnymią Iēsoun metōnomasen. gegraptai gar ‟ tauta ta onomata tōn andrōn, hous apesteile Mōsēs kataskepsasthai tēn gēn, kai epōnomase Mōsēs ton Nausēn huion Nauē Iēsoun, kai apesteilen autous.”

Again Moses was the first to change the name of his successor, who had used another name, to Jesus. For it is written: “These are the names of the men whom Moses sent to spy out the land; and Moses named Nausē son of Naue, Jesus; and he sent them.”

Num 13:16 (13:17 LXX) (quotation, high confidence)

Notes and citation

Summary: Moses first gave the name Jesus (Joshua) to his successor.

  • The quotation is Num 13:16 (13:17 LXX). In Greek, Joshua and Jesus are the same name (Ἰησοῦς); Nausē (Hebrew Hoshea) is the Septuagint form of Joshua’s original name.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.1 (Dindorf 3:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-1). (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).

4.17.2Dindorf 3:276

ὅρα δὴ οὖν τίνα τρόπον οὐ μικρὰ νοήσας περὶ φύσεως ὀνομάτων ὁ προφήτης, ἀλλὰ καὶ πλεῖστα ὅσα περὶ τῶν παρʼ αὐτῷ μετονομαζομένων θείων ἀνδρῶν καὶ ὧν ἕνεκα μετονομάζονται φιλοσοφήσας εἰσάγει τὸν Ἀβραὰμ ἔπαθλον ἐπʼ ἀρετῇ ἀπολαμβάνοντα πρὸς τοῦ θεοῦ τὴν πατρὸς Ἀβραὰμ ἐντελῆ προσηγορίαν, ὅπερ τι ποτε δηλοῖ οὐ νῦν διασαφεῖν καιρός.

hora dē oun tina tropon ou mikra noēsas peri physeōs onomatōn ho prophētēs, alla kai pleista hosa peri tōn parʼ autǭ metonomazomenōn theiōn andrōn kai hōn heneka metonomazontai philosophēsas eisagei ton Abraam epathlon epʼ aretę̄ apolambanonta pros tou theou tēn patros Abraam entelē prosēgorian, hoper ti pote dēloi ou nyn diasaphein kairos.

See, then, how the prophet, who understood no small things about the nature of names and reflected at great length on the divine men whose names he changes and the reasons for the changes, presents Abraham receiving from God, as a prize for his virtue, the complete name Abraham, “father”; what that means, this is not the time to explain.

Gen 17:5 (allusion, high confidence)

Notes and citation

Summary: Moses, attentive to the meaning of names, records Abraham’s renaming as a reward for virtue.

Cite (SBL): Eusebius, Dem. ev. 4.17.2 (Dindorf 3:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-2). (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).

4.17.3Dindorf 3:276

οὕτω δὲ καὶ τὴν Σαρὰν Σάρραν ἐπονομάσας, καὶ γέλωτα τὸν Ἰσαὰκ πρὸ γενέσεως ἐπικεκλημένον, καὶ τὸν Ἰακὼβ τῆς πάλης τὸ βραβεῖον διὰ τῆς τοῦ Ἰσραὴλ ἐπωνυμίας ἀναδούμενον, μυρία τε ἄλλα περὶ ὀνομάτων δυνάμεως τε καὶ φύσεως θειότερα ἢ κατʼ ἄνθρωπον ἐνθέῳ σοφίᾳ καὶ ἐπιστήμῃ διαλαβὼν, μηδενὸς τῶν πρὸ αὐτοῦ τῶν ἐξ αἰῶνος τῷ τοῦ Ἰησοῦ κεχρημένου ὀνόματι, πρῶτος αὐτὸς θείῳ πνεύματι θεοφορηθεὶς τὸν μέλλοντα αὑτοῦ διάδοχον τῆς ἀρχῆς τοῦ λαοῦ καταστήσεσθαι, ἑτέρῳ πρότερον ὀν·όματι κεχρημένον μεταβαλὼν, Ἰησοῦν καλεῖ, οὐκ ἀρκεῖν ἡγούμενος τὴν ἐκ προγόνων ἑπικληθεῖσαν αὐτῷ γεννωμένῳ προσηγορίαν· Ναυσῆν γὰρ αὐτὸν ἐφώνουν οἱ γεννήσαντες.

houtō de kai tēn Saran Sarran eponomasas, kai gelōta ton Isaak pro geneseōs epikeklēmenon, kai ton Iakōb tēs palēs to brabeion dia tēs tou Israēl epōnymias anadoumenon, myria te alla peri onomatōn dynameōs te kai physeōs theiotera ē katʼ anthrōpon entheǭ sophią kai epistēmę̄ dialabōn, mēdenos tōn pro autou tōn ex aiōnos tǭ tou Iēsou kechrēmenou onomati, prōtos autos theiǭ pneumati theophorētheis ton mellonta hautou diadochon tēs archēs tou laou katastēsesthai, heterǭ proteron on;omati kechrēmenon metabalōn, Iēsoun kalei, ouk arkein hēgoumenos tēn ek progonōn hepiklētheisan autǭ gennōmenǭ prosēgorian; Nausēn gar auton ephōnoun hoi gennēsantes.

So too he renamed Sara Sarra, called Isaac “laughter” before his birth, and crowned Jacob with the prize of his wrestling by the name Israel; and he treated countless other things about the power and nature of names, more divinely than is human, with divine wisdom and knowledge. Since no one before him from the beginning had used the name Jesus, he himself, first, inspired by the divine Spirit, changed the name of the man who was to be established as his successor in the leadership of the people, who had used another name before, and called him Jesus, not thinking the name given him at birth by his forebears sufficient; for his parents called him Nausē.

Gen 17:15 (allusion, high confidence) · Gen 17:19 (allusion, medium confidence) · Gen 32:28 (allusion, high confidence)

Notes and citation

Summary: Moses, who renamed Sarah, Isaac, and Jacob, was the first to give anyone the name Jesus, changing Joshua’s birth name.

  • Sara and Sarra reflect the Septuagint spellings of Sarai and Sarah.

Cite (SBL): Eusebius, Dem. ev. 4.17.3 (Dindorf 3:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-3). (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).

4.17.4Dindorf 3:276–277

ἀλλʼ ὅ γε προφήτης τοῦ θεοῦ τὸ ἐκ γενετῆς ἀμείψας ὄνομα Ἰησοῦν τὸν ἄνδρα κατὰ τὸ θεῖον πνεῦμα καλεῖ· οὐκ ἄλλως αὐτὸν καθηγεῖσθαι τοῦ παντὸς λαοῦ μετὰ τὴν ἑαυτοῦ τελιυτὴν, * * τῆς πρὸς αὐτοῦ τεθείσης νομοθεσίας μεταστησομένης ποτὲ καὶ τέλος ἰσχούσης, καὶ αὐτῷ γε ὁμοίως Μωσεῖ τρόπον τινὰ τελευτώσης, μηδένα ἕτερον ἢ μόνον Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ πολιτείας ἑτέρας ἡγήσεσθαι κρείττονος ἢ κατὰ τὴν προτέραν.

allʼ ho ge prophētēs tou theou to ek genetēs ameipsas onoma Iēsoun ton andra kata to theion pneuma kalei; ouk allōs auton kathēgeisthai tou pantos laou meta tēn heautou teliytēn, * * tēs pros autou tetheisēs nomothesias metastēsomenēs pote kai telos ischousēs, kai autǭ ge homoiōs Mōsei tropon tina teleutōsēs, mēdena heteron ē monon Iēsoun ton Christon tou theou politeias heteras hēgēsesthai kreittonos ē kata tēn proteran.

But the prophet of God changed his birth name and called the man Jesus according to the divine Spirit: [meaning] that no one else would lead the whole people after his own death … and since the legislation he had laid down would one day be removed and come to an end, and would in a way die like Moses himself, that no one other than Jesus the Christ of God alone would lead another way of life, better than the former.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Joshua’s new name signified that after the Mosaic law ended, Jesus Christ alone would lead a better way of life.

  • The edition marks a gap (* *) in this section; the sense is supplied tentatively.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.4 (Dindorf 3:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-4). (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).

4.17.5Dindorf 3:277

οὕτω μὲν δὴ Μώσης ὁ πάντων προφη- τῶν θαυμασιώτατος, ἀμφοτέρας τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ θείῳ πνεύματι διαγνοὺς τὰς ἐπωνυμίας, ταύταις ὡς ἂν βασιλικοῖς διαδήμασι τοὺς παρʼ αὐτὸν πάντων τῶν ἀρχόντων ἐκκρίτους ἐτίμησεν, δυ- σὶν ἄρχουσι καὶ ἡγεμόσι τοῦ λαοῦ, τῷ τε ἀρχιερεῖ καὶ τῷ οἰκείῳ διαδόχῳ, τὸν Χριστὸν καὶ τὸν Ἰησοῦν ἐπιφημίσας κατʼ ἀξίαν, τῷ μὲν Ἀαρὼν τὸν Χριστὸν, τῷ δὲ Ναυσῇ, ὡς ἂν τὴν αὐτοῦ τελευτὴν διαδεξομένῳ, τὸν Ἰησοῦν ἀπονείμας.

houtō men dē Mōsēs ho pantōn prophē- tōn thaumasiōtatos, amphoteras tou sōtēros hēmōn Iēsou Christou theiǭ pneumati diagnous tas epōnymias, tautais hōs an basilikois diadēmasi tous parʼ auton pantōn tōn archontōn ekkritous etimēsen, dy- sin archousi kai hēgemosi tou laou, tǭ te archierei kai tǭ oikeiǭ diadochǭ, ton Christon kai ton Iēsoun epiphēmisas katʼ axian, tǭ men Aarōn ton Christon, tǭ de Nausę̄, hōs an tēn autou teleutēn diadexomenǭ, ton Iēsoun aponeimas.

So Moses, the most wonderful of all the prophets, having recognized by the divine Spirit both names of our Savior Jesus Christ, honored with them, as with royal diadems, those whom he judged the most eminent of all the rulers in his time: he conferred the names Christ and Jesus, according to their worth, on two rulers and leaders of the people, the high priest and his own successor, giving Christ to Aaron and Jesus to Nausē, as the one who would succeed at his death.

Notes and citation

Summary: Moses gave Aaron the title Christ and Joshua the name Jesus, the two names of the Savior.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.5 (Dindorf 3:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-5). (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).

4.17.6Dindorf 3:277

τοῦτον μὲν οὖν τὸν τρόπον ἡ αὐτοῦ Μωσέως γραφὴ ταῖς τοῦ σωτῆρος ἡμῶν Ἰη- σοῦ Χριστοῦ κεκόσμητο προσηγορίαις. Ἀπὸ τῆς Ἐξόδου. Ὡς ὁ Μώσεως διάδοχος Ἰησοῦς, ἄγγελος ἐπικεκλημένος, καὶ τοῦ λαοῦ καθηγεῖσθαι μέλλων, τὸ ὄνουα τοῦ χρηματίζοντος Χριστοῦ ἐπιφέρεσθαι λέγεται. Ἴδου ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάσσῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν, ἣν ἡτοίμασά σοι. πρόσεχε σεαυτῷ καὶ εἰσάκουε αὐτοῦ, μὴ ἀπείθει αὐτῷ· οὐ γὰρ μὴ ὑποστείληταί σε. τὸ γὰρ ὄνομά μού ἐστιν ἐπʼ αὐτῷ.’

touton men oun ton tropon hē autou Mōseōs graphē tais tou sōtēros hēmōn Iē- sou Christou kekosmēto prosēgoriais. Apo tēs Exodou. Hōs ho Mōseōs diadochos Iēsous, angelos epikeklēmenos, kai tou laou kathēgeisthai mellōn, to onoua tou chrēmatizontos Christou epipheresthai legetai. Idou apostellō ton angelon mou pro prosōpou sou, hina phylassę̄ se en tę̄ hodǭ, hopōs eisagagę̄ se eis tēn gēn, hēn hētoimasa soi. proseche seautǭ kai eisakoue autou, mē apeithei autǭ; ou gar mē hyposteilētai se. to gar onoma mou estin epʼ autǭ.’

In this way the Scripture of Moses himself was adorned with the names of our Savior Jesus Christ. From Exodus. How Jesus, the successor of Moses, called an angel and about to lead the people, is said to bear the name of the Christ who gave the oracle. “Behold, I send my angel before your face, to guard you on the way, so that he may bring you into the land that I have prepared for you. Take heed to yourself and listen to him; do not disobey him, for he will not shrink from you; for my name is upon him.”

Exod 23:20–21 (quotation, high confidence)

Notes and citation

Summary: Moses’ writings bear both names of the Savior; the next heading introduces Exodus 23:20–21, the angel who bears God’s name.

  • The quotation is Exod 23:20–21 (LXX). The middle sentence is a chapter heading.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.6 (Dindorf 3:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-6). (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).

4.17.7Dindorf 3:277–278

ἐμοῦ, φησὶν αὐτὸς ὁ κύριος, τοῦ σοι ταῦτα χρηματίζοντος τοὔνομα ἐπιγέγραπται ὁ μέλλων εἰσάγειν τὸν λαόν εις την γήν τής έπαγγελίαςʼ εΐ δ9 αυτός ήν ό Ἰησούς, ουκ άλλος, πρόδηλον ως τούνομα το αυτού φησιν έπιτεθεΐσθαι αύτω.

emou, phēsin autos ho kyrios, tou soi tauta chrēmatizontos tounoma epigegraptai ho mellōn eisagein ton laon eis tēn gēn tēs epangeliasʼ eï d9 autos ēn o Iēsous, ouk allos, prodēlon ōs tounoma to autou phēsin epitetheïsthai autō.

“My name,” says the Lord himself, “the name of the one who gives you these oracles, has been inscribed on the one who is to bring the people into the land of promise.” And if this was Jesus and no other, it is clear that he says his own name was put upon him.

Exod 23:21 (allusion, high confidence)

Notes and citation

Summary: Since Joshua led the people into the land, the Lord’s own name, Jesus, was put on him.

  • From here the digital text again uses a garbled font; translated by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.7 (Dindorf 3:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-7). (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).

4.17.8Dindorf 3:278

ού θαυμαστόν ου ν εΐ και άγγελον αυτόν αποκαλεί, ότε καϊ περϊ 'ΐωάννου άνθρωπου γεγονότος λέλεκται το "ιδού άποστίλλω τον άγγελο n mou pro προσώπου oou, os kataskeu- άζει την όδόν οου έμπροσθέν σου.” Ἀπὸ τοῦ Ζαχαρίου. Ὡς καὶ Ἰησοῦς ὁ τοῦ Ἱωςεδέκ ὁ ἱιρεῦς ὁ μέυας εἰκόνα καἰτ τύπον ἔφερεν τοῦ σωτῆρος ἡμῶν, ἐπιστρέφοντος ἐπὶ τὸν θεὸν τἠν πάλαι ἐπικρατἠσασαν τῶν ἀνθρωπείων ψυκῶν αἰχμαλωσίαν.

ou thaumaston ou n eï kai angelon auton apokalei, ote kaï perï 'ïōannou anthrōpou gegonotos lelektai to "idou apostillō ton angelo n mou pro prosōpou oou, os kataskeu- azei tēn odon oou emprosthen sou.” Apo tou Zachariou. Hōs kai Iēsous ho tou Hiōsedek ho hiireus ho meuas eikona kait typon epheren tou sōtēros hēmōn, epistrephontos epi ton theon tēn palai epikratēsasan tōn anthrōpeiōn psykōn aichmalōsian.

It is not surprising, then, that he also calls him an angel, since it was said of John too, who was a man: “Behold, I send my angel before your face, who will prepare your way before you.” From Zechariah. How Jesus too, the son of Josedek, the great priest, bore an image and type of our Savior, who turns back to God the captivity that had long held human souls.

Mal 3:1 (quotation, high confidence) · Matt 11:10 (quotation, high confidence)

Notes and citation

Summary: Joshua could be called an angel, as John the Baptist was; the next heading introduces the high priest Joshua in Zechariah.

  • The quotation is Mal 3:1 as applied to John in Matt 11:10. The digital text is garbled (Latin letters for Greek) at the start; translated by sense. The second sentence is a chapter heading. In Greek the high priest Joshua son of Jehozadak is also “Jesus.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.8 (Dindorf 3:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-8). (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).

4.17.9Dindorf 3:278

“Καὶ ἔδειξέ μοι κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν ἑστῶτα πρὸ προσώπου ἀυυέλου κυρίου· καὶ ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ ἀντικεῖσθαι αὐτῷ. Καὶ εἶπε κύριος πρὸς τὸν διάβολον, ἐπῖτιμήσαι κύριος ἐν σοὶ, διάβολε, καὶ ἐπιτιμήσαι κύριος ἐν σοὶ, ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ. Οὐκ ἰδοὺ τοῦτο ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός; Καὶ ἦν Ἰησοῦς ἐνδεδυμένος ἱμάτια ῥυπαρὰ, καὶ εἱστήκει πρὸ προσώπου ἀγγέλου κυρίου, καὶ ἀπεκρίθη, καὶ εἶπε πρὸς τοὺς ἑστηκότας, πρὸ προσώπου, λέγων, ἀφέλετε τὰ ἱδοὺ ἀφῂρηκα τὰς ἀνομίας σου, καὶ ἐνδύσατε αὐτὸν ποδήρη, καὶ ἐπίθετε κίδαριν καθαρὰν ἐπὶ τὴν κεφαλήν αὐτοῦ, καὶ περιέβαλον αὐτὸν ἱμάτια.”

“Kai edeixe moi kyrios Iēsoun ton hierea ton megan hestōta pro prosōpou auyelou kyriou; kai ho diabolos heistēkei ek dexiōn autou antikeisthai autǭ. Kai eipe kyrios pros ton diabolon, epitimēsai kyrios en soi, diabole, kai epitimēsai kyrios en soi, ho eklexamenos tēn Hierousalēm. Ouk idou touto hōs dalos exespasmenos ek pyros? Kai ēn Iēsous endedymenos himatia rhypara, kai heistēkei pro prosōpou angelou kyriou, kai apekrithē, kai eipe pros tous hestēkotas, pro prosōpou, legōn, aphelete ta hidou aphę̄rēka tas anomias sou, kai endysate auton podērē, kai epithete kidarin katharan epi tēn kephalēn autou, kai periebalon auton himatia.”

“And the Lord showed me Jesus the great priest standing before the face of the angel of the Lord; and the devil stood at his right hand to oppose him. And the Lord said to the devil, ‘The Lord rebuke you, devil; the Lord who chose Jerusalem rebuke you. Is not this like a brand plucked from the fire?’ And Jesus was clothed in filthy garments, and stood before the face of the angel of the Lord; and he answered and said to those who stood before his face, ‘Take off the filthy garments from him’; and he said to him, ‘Behold, I have taken away your iniquities; clothe him with a long robe, and put a clean turban on his head.’ And they clothed him with garments.”

Zech 3:1–5 (quotation, high confidence)

Notes and citation

Summary: Zechariah sees the high priest Jesus (Joshua) accused by the devil, cleansed, and reclothed.

  • The quotation is Zech 3:1–5 (LXX). The digital text has lost a few words at “Take off the filthy garments from him, and he said to him, Behold”; they are restored from the Septuagint in the translation.

Notes on the original text

  • Digital text corrected (OCR: δ for σ; OCR: π for τ): ἐν δοὶ → ἐν σοὶ; ἐπιπιμήσαι → ἐπιτιμήσαι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.9 (Dindorf 3:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-9). (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).

4.17.10Dindorf 3:278–279

Καὶ ἑξῆς ἐπιλέγει “ἄκουε δὴ Ἰησοῦ ὁ ἱερεὺς ὁ μέυας, σὺ καὶ οἱ πλησίον σου, καθήμενοι πρὸ προσώπου σου, διότι ἄνδρες τερατόσκοποί εἰσιν, διότι ἄγω τὸν δοῦλόν μου ἀνατολήν.”

Kai hexēs epilegei “akoue dē Iēsou ho hiereus ho meuas, sy kai hoi plēsion sou, kathēmenoi pro prosōpou sou, dioti andres teratoskopoi eisin, dioti agō ton doulon mou anatolēn.”

And next it adds: “Hear now, Jesus the great priest, you and your companions who sit before you, for they are men who watch for portents; for behold, I bring my servant, the Dawn.”

Zech 3:8 (quotation, high confidence)

Notes and citation

Summary: God announces to Joshua that he will bring his servant, the Dawn.

  • The quotation is Zech 3:8 (LXX), where “Branch” is rendered ἀνατολή (“rising, dawn”).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.10 (Dindorf 3:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-10). (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).

4.17.11Dindorf 3:279

καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων “καὶ ἐγένετο λόγος κυρίου πρός με λέγων, λάβε τὰ ἐκ τῆς αἰχμαλωσίας παρὰ τῶν ἀρχόντων καὶ παρὰ τῶν χρησμῶν αὐτῆς, καὶ παρὰ τῶν ἐπεγνωκότων αὐτὴν, καὶ εἰσελεύσῃ ἐν τῇ ἡμέρᾳ ἐκείνῃ εἰς τὸν οἶκον Σοφονίου τοῦ ἥκοντος ἐκ Βαβυλῶνος, καὶ λήψῃ ἀργύριον καὶ χρυσίον, καὶ ποιήσεις στεφάνους, καὶ ἐπιθήσεις ἐπὶ τὴν κεφαλὴν Ἰησοῦ τοῦ Ἰωσεδὲκ τοῦ ἱερέως τοῦ μεγάλου. καὶ ἐρεῖς πρὸς αὐτὸν, τάδε λέγει κύριος παντοκράτωρ, ἰδοὺ ἀνὴρ, ἀνατολὴ ὄνομα αὐτῷ, καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, καὶ οἰκοδομήσει τὸν οἶκον κυρίου, καὶ αὐτὸς λήψεται ἀρετὴν, καὶ καθιεῖται καὶ κατάρξει ἐπὶ τοῦ θρόνου αὐτοῦ. καὶ ἔσται ὁ ἱερεὺς ἐκ δεξιῶν αὐτοῦ, καὶ βουλὴ εἰρηνικὴ ἔσται ἀνὰ μέσον ἀμφοτέρων.”

kai meta brachea toutois epipherei legōn “kai egeneto logos kyriou pros me legōn, labe ta ek tēs aichmalōsias para tōn archontōn kai para tōn chrēsmōn autēs, kai para tōn epegnōkotōn autēn, kai eiseleusę̄ en tę̄ hēmerą ekeinę̄ eis ton oikon Sophoniou tou hēkontos ek Babylōnos, kai lēpsę̄ argyrion kai chrysion, kai poiēseis stephanous, kai epithēseis epi tēn kephalēn Iēsou tou Iōsedek tou hiereōs tou megalou. kai ereis pros auton, tade legei kyrios pantokratōr, idou anēr, anatolē onoma autǭ, kai hypokatōthen autou anatelei, kai oikodomēsei ton oikon kyriou, kai autos lēpsetai aretēn, kai kathieitai kai katarxei epi tou thronou autou. kai estai ho hiereus ek dexiōn autou, kai boulē eirēnikē estai ana meson amphoterōn.”

And a little after this it goes on: “And the word of the Lord came to me, saying, ‘Take the things from the captivity, from its rulers and from its useful men and from those who have known it, and you shall enter on that day into the house of Josiah son of Zephaniah, who has come from Babylon; and you shall take silver and gold and make crowns, and set them on the head of Jesus son of Josedek, the great priest. And you shall say to him, Thus says the Lord Almighty: Behold, a man whose name is Dawn; and he shall spring up from beneath him, and he shall build the house of the Lord; and he shall receive virtue, and sit and rule upon his throne; and the priest shall be at his right hand, and there shall be a counsel of peace between them both.’”

Zech 6:9–13 (quotation, high confidence)

Notes and citation

Summary: Zechariah is told to crown Joshua and announce a man named Dawn who will build the Lord’s house.

  • The quotation is Zech 6:9–13 (LXX), somewhat shortened (“the house of Zephaniah” in Eusebius’s text).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.11 (Dindorf 3:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-11). (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).

4.17.12Dindorf 3:279

Καὶ ὁ ἐν τῷ παρόντι προφήτης μέγας ἱερεὺς ἀναγορευόμενος Ἰησοῦς λευκοτάτην εἰκόνα καὶ σύμβολον ἐναργὲς δοκεῖ μοι σώζειν τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ, τῇ τε αὐτοῦ προσηγορίᾳ τιμηθεὶς καὶ τῆς ἐπανόδου τῆς ἀπὸ Βαβυλῶνος αἰχμαλωσίας τοῦ λαοῦ καθηγησάμενος.

Kai ho en tǭ paronti prophētēs megas hiereus anagoreuomenos Iēsous leukotatēn eikona kai symbolon enarges dokei moi sōzein tou sōtēros hēmōn Iēsou tou Christou, tę̄ te autou prosēgorią timētheis kai tēs epanodou tēs apo Babylōnos aichmalōsias tou laou kathēgēsamenos.

And the Jesus proclaimed great priest in the present prophet seems to me to preserve a very clear image and vivid symbol of our Savior Jesus the Christ, being honored with his name and having led the people’s return from the captivity in Babylon.

Notes and citation

Summary: The high priest Joshua, bearing Jesus’ name and leading the return from Babylon, is an image of Christ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.12 (Dindorf 3:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-12). (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).

4.17.13Dindorf 3:279–280

ἐπεὶ καὶ ὁ σωτὴρ ἡμῶν Ἰησοῦς ὁ Χριστὸς ἀφεῖσθαι εἴρηται διὰ Ἠσαίου τοῦ προφήτου “κηρῦξαι αἰχμαλώτοις καὶ τυφλοῖς ἀνάβλεψιν, παρακαλέσαι τε πάντας τοὺς πενθοῦντας, καὶ δοθῆναι τοῖς πενθοῦσι Σιῶν δόξαν ἀντὶ σποδοῦ, ἄλειμμα εὐφροσύνης. ἔχεις τοιγαροῦν ἤδη δύο μεγάλους ἀρχιερεῖς, τὸν μὲν παρὰ Μωσεῖ Χριστὸν, τὸν δὲ μετὰ χεῖρας Ἰησοῦν, τὰ σύμβολα τῆς περὶ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀληθείας διʼ αὑτῶν ἐπενηνεγμένους.

epei kai ho sōtēr hēmōn Iēsous ho Christos apheisthai eirētai dia Ēsaiou tou prophētou “kēryxai aichmalōtois kai typhlois anablepsin, parakalesai te pantas tous penthountas, kai dothēnai tois penthousi Siōn doxan anti spodou, aleimma euphrosynēs. echeis toigaroun ēdē dyo megalous archiereis, ton men para Mōsei Christon, ton de meta cheiras Iēsoun, ta symbola tēs peri ton sōtēra kai kyrion hēmōn Iēsoun Christon alētheias diʼ hautōn epenēnegmenous.

For our Savior Jesus the Christ is also said, through the prophet Isaiah, to have been sent “to proclaim release to captives and recovery of sight to the blind, to comfort all who mourn, and to give to those who mourn in Zion glory instead of ashes, the oil of gladness.” So you now have two great high priests, the Christ in Moses and the Jesus in the present passage, bearing in themselves the symbols of the truth concerning our Savior and Lord Jesus Christ.

Isa 61:1–3 (quotation, high confidence)

Notes and citation

Summary: Aaron (called Christ) and Joshua the priest (called Jesus) together symbolize Jesus Christ.

  • The quotation is Isa 61:1–3 (LXX), abbreviated. “Sent” renders ἀπεστάλθαι; the digital text reads ἀφεῖσθαι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.13 (Dindorf 3:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-13). (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).

4.17.14Dindorf 3:280

ἀλλʼ ὁ μὲ Ἀαρὼν, ὁ παρὰ Μωσεῖ Χριστὸς, τῆς παρὰ Αἰγυπτίοις ἀπαλλάξας τὸν λαὸν δουλείας, ἐπʼ ἐλευθερίᾳ τε καὶ θεραπείᾳ τοῦ τῆς ἀπʼ Αἰγύπτου πορείας αὐτῶν ἡγησάμενος, τὴν εἰκόνα σώζοι ἂν τοῦ ἀληθοῦς κυρίου, ὃς τῆς Αἰγυπτιακῆς εἰδωλολατρίας πάντας ἡμᾶς τοὺς ἐξ ἐθνῶν ἐλυτρώσατο·

allʼ ho me Aarōn, ho para Mōsei Christos, tēs para Aigyptiois apallaxas ton laon douleias, epʼ eleutherią te kai therapeią tou tēs apʼ Aigyptou poreias autōn hēgēsamenos, tēn eikona sōzoi an tou alēthous kyriou, hos tēs Aigyptiakēs eidōlolatrias pantas hēmas tous ex ethnōn elytrōsato;

But Aaron, the christ in Moses, who freed the people from slavery among the Egyptians and led their journey out of Egypt to freedom and worship, would preserve the image of the true Lord, who redeemed all of us from the nations from Egyptian idolatry;

Notes and citation

Summary: Aaron leading Israel out of Egypt prefigures Christ freeing the nations from idolatry.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.14 (Dindorf 3:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-14). (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).

4.17.15Dindorf 3:280

ὁ δʼ ἐν τῷ προφήτῃ Ἰησοῦς ὁ ἱερεὺς ὁ μέγας τῆς ἀπὸ Βαβυλῶνος ἐπὶ τὴν Ἱερουσαλὴμ ἐπανόδου προέστη, δεῖγμα φέρων καὶ αὐτὸς Ἰησοῦ τοῦ σωτῆρος ἡμῶν, ὃν ἔχομεν ἱερέα μέγαν διεληλυθότα τοὺς οὐρανοὺς, διʼ οὗ καὶ αὐτοὶ ὥσπερ ἐκ Βαβυλῶνος τῆς κατὰ τὸν ἐνεστῶτα βίον συγχύσεως τε καὶ αἰχμαλωσίας ἀπολυτρωθέντες εἰς τὴν οὐρανό- πολιν, τὴν ἀληθῶς Ἱερουσαλὴμ, σπεύδειν ἐδιδάχθημεν.

ho dʼ en tǭ prophētę̄ Iēsous ho hiereus ho megas tēs apo Babylōnos epi tēn Hierousalēm epanodou proestē, deigma pherōn kai autos Iēsou tou sōtēros hēmōn, hon echomen hierea megan dielēlythota tous ouranous, diʼ hou kai autoi hōsper ek Babylōnos tēs kata ton enestōta bion synchyseōs te kai aichmalōsias apolytrōthentes eis tēn ourano- polin, tēn alēthōs Hierousalēm, speudein edidachthēmen.

while Jesus, the great priest in the prophet, presided over the return from Babylon to Jerusalem, himself bearing a sign of Jesus our Savior, whom we have as a great priest who has passed through the heavens; through whom we too, redeemed as from the Babylon of the confusion and captivity of the present life, have been taught to hasten to the heavenly city, the true Jerusalem.

Heb 4:14 (quotation, high confidence)

Notes and citation

Summary: Joshua leading the return from Babylon prefigures Jesus leading believers from the captivity of this life to the heavenly Jerusalem.

  • “A great priest who has passed through the heavens” is Heb 4:14.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.15 (Dindorf 3:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-15). (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).

4.17.16Dindorf 3:280

εἰκότως δὲ ὁ τὴν εἰκόνα τῆς ἀληθείας διʼ ἑαυτοῦ φέρων Ἰησοῦς καὶ ῥυπαρὰ ἱμάτια περιεβέβλητο, καὶ ὁ διάβολος ἐκ δεξιῶν αὐτοῦ ἑστὼς καὶ ἀντικείμενος αὐτῷ λέγεται, ἐπεὶ καὶ ὁ ἀληθῶς σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς εἰς τὴν ἡμετέραν καταβὰς αἰχμαλωσίαν τὰς ἁμαρτίας ἡμῶν ἀνείληφεν, καὶ τὸν ἀνθρώπειον ῥύπον ἀνεμάξατο, τά τε κατὰ τὸ πάθος αἴσχη διὰ τὴν πρὸς ἡμᾶς φιλανθρωπίαν ὑπέμεινεν.

eikotōs de ho tēn eikona tēs alētheias diʼ heautou pherōn Iēsous kai rhypara himatia periebeblēto, kai ho diabolos ek dexiōn autou hestōs kai antikeimenos autǭ legetai, epei kai ho alēthōs sōtēr kai kyrios hēmōn Iēsous eis tēn hēmeteran katabas aichmalōsian tas hamartias hēmōn aneilēphen, kai ton anthrōpeion rhypon anemaxato, ta te kata to pathos aischē dia tēn pros hēmas philanthrōpian hypemeinen.

Fittingly, the Jesus who bore in himself the image of the truth was clothed in filthy garments, and the devil is said to have stood at his right hand opposing him, since our truly Savior and Lord Jesus, coming down into our captivity, took up our sins, wiped away on himself human filth, and endured the shame of his passion out of his love for us.

Zech 3:3 (allusion, high confidence)

Notes and citation

Summary: Joshua’s filthy garments signify Christ taking our sins and shame upon himself.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.16 (Dindorf 3:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-16). (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).

4.17.17Dindorf 3:280

διό φησιν ὁ Ἠσαίας “οὗτος τὰς ἁμαρτίας ἡμῶν φέρει, καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει· αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν.’ ἀλλὰ καὶ Ἰωάννης ὁ βαπτιστὴς ἰδὼν τὸν κύριον εἶπεν “ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὰς ἁμαρτίας τοῦ κόσμου.

dio phēsin ho Ēsaias “houtos tas hamartias hēmōn pherei, kai peri hēmōn odynatai, kai hēmeis elogisametha auton einai en ponǭ kai en plēgę̄ kai en kakōsei; autos de etraumatisthē dia tas hamartias hēmōn, kai memalakistai dia tas anomias hēmōn.’ alla kai Iōannēs ho baptistēs idōn ton kyrion eipen “ide ho amnos tou theou, ho airōn tas hamartias tou kosmou.

Therefore Isaiah says: “He bears our sins and suffers pain for us; and we considered him to be in toil and under a blow and in affliction; but he was wounded for our sins, and weakened for our iniquities.” And John the Baptist, seeing the Lord, said, “Behold the Lamb of God, who takes away the sin of the world.”

Isa 53:4–5 (quotation, high confidence) · John 1:29 (quotation, high confidence)

Notes and citation

Summary: Isaiah 53 and John the Baptist show Christ bearing our sins.

  • The quotations are Isa 53:4–5 (LXX) and John 1:29.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.17 (Dindorf 3:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-17). (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).

4.17.18Dindorf 3:280–281

καὶ ὁ Παῦλος τούτοις παραπλησίως περὶ αὐτοῦ γράφων φησὶ τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς δικαιοσύνη θεοῦ γενώμεθα ἐν αὐτῷ.” καὶ “Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας του νόμου, γενόμενος ὕπερ ἤμων κατάρα.” ταῦτα δὴ οὑν ἅπαντα θεσπίζουσα ἡ προφητεία ἐδήλου διʼ ὧν φησιν‘‘ καὶ Ἰησοῦς ἦν ἐνδεδυμένος ἱμάτια ῥυπαρά.”

kai ho Paulos toutois paraplēsiōs peri autou graphōn phēsi ton mē gnonta hamartian hyper hēmōn hamartian epoiēsen, hina hēmeis dikaiosynē theou genōmetha en autǭ.” kai “Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper ēmōn katara.” tauta dē houn hapanta thespizousa hē prophēteia edēlou diʼ hōn phēsin‘‘ kai Iēsous ēn endedymenos himatia rhypara.”

And Paul, writing of him in similar terms, says: “He made him who knew no sin to be sin for us, so that we might become the righteousness of God in him”; and, “Christ redeemed us from the curse of the law, having become a curse for us.” All this the prophecy foretold and revealed in saying, “And Jesus was clothed in filthy garments.”

2 Cor 5:21 (quotation, high confidence) · Gal 3:13 (quotation, high confidence) · Zech 3:3 (quotation, high confidence)

Notes and citation

Summary: Paul’s teaching that Christ became sin and a curse for us is what Joshua’s filthy garments foretold.

  • The quotations are 2 Cor 5:21, Gal 3:13, and Zech 3:3. “So that” renders ἵνα; the digital text reads ἔνα.

Notes on the original text

  • Digital text corrected (OCR: ἔνα for ἵνα): ἔνα ἡμεῖς δικαιοσύνη → ἵνα ἡμεῖς δικαιοσύνη.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.18 (Dindorf 3:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-18). (abbreviation not yet checked)

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

4.17.19Dindorf 3:281

πλὴν ἀλλὰ ταῦτα ἀποθέμενος κατὰ τὴν εἰς οὐρανοὺς ἄνοδον, καὶ τὴν ἀπὸ τῆς καθʼ ἡμὰς αἰχμαλωσίας εἰς τὰ οἰκεῖα ἐπάνοδον, τῷ τῆς πατρικῆς θεότητος στεφανοῦται διαδήματι, καὶ τὴν λαμπροτάτην στολὴν τοῦ πατρικοῦ φωτὸς περιτίθεται, κιδάρει τε ἐνθέῳ καὶ τοῖς ἄλλοις ἀρχιερατικοῖς κόσμοις κατακοσμεῖται· οὐ χαλεπὰ δὲ καὶ τὰ κατὰ τὸν διάβολον ἀποδοῦναι, ὃς ἔτι καὶ νῦν ἀντικείμενος τῇ τοῦ Χριστοῦ διδασκαλίᾳ, καὶ τῇ καθʼ ὅλης τῆς οἰκουμένης ὑπʼ αὐτοῦ ἱδρυθείσῃ ἐκκλησίᾳ, αὐτῷ τῷ σωτῆρι ἡμῶν ἀνθέστηκεν, καὶ πρότερον αὐτῷ ἐξ ἐναντίας ἐπιστρατεύσας, ὅτε παρῆν ἡμὰς ἐκ τῆς ὑπʼ αὐτὸν αἰχμαλωσίας ῥυόμενος.

plēn alla tauta apothemenos kata tēn eis ouranous anodon, kai tēn apo tēs kathʼ hēmas aichmalōsias eis ta oikeia epanodon, tǭ tēs patrikēs theotētos stephanoutai diadēmati, kai tēn lamprotatēn stolēn tou patrikou phōtos peritithetai, kidarei te entheǭ kai tois allois archieratikois kosmois katakosmeitai; ou chalepa de kai ta kata ton diabolon apodounai, hos eti kai nyn antikeimenos tę̄ tou Christou didaskalią, kai tę̄ kathʼ holēs tēs oikoumenēs hypʼ autou hidrytheisę̄ ekklēsią, autǭ tǭ sōtēri hēmōn anthestēken, kai proteron autǭ ex enantias epistrateusas, hote parēn hēmas ek tēs hypʼ auton aichmalōsias rhyomenos.

But he put these off at his ascent into the heavens and his return from our captivity to his own home; he is crowned with the diadem of the Father’s divinity, puts on the most brilliant robe of the Father’s light, and is adorned with a divine turban and the other high-priestly ornaments. Nor is it hard to explain what concerns the devil: he still opposes the teaching of Christ and the church founded by him throughout the whole world, and has set himself against our Savior himself; and earlier he campaigned against him when he came to rescue us from the captivity under him.

Zech 3:4–5 (allusion, high confidence)

Notes and citation

Summary: At his ascension Christ was reclothed in divine glory; the devil opposed him then and opposes his church now.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.19 (Dindorf 3:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-19). (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).

4.17.20Dindorf 3:281

ἐπείρασε γοῦν αὐτὸν καὶ πρότερον καὶ δεύτερον, ὅτε κατὰ τὸ πάθος τὴν ἐπιβουλὴν αὐτῷ συνεσκευάσατο.

epeirase goun auton kai proteron kai deuteron, hote kata to pathos tēn epiboulēn autǭ syneskeuasato.

He tempted him once, and a second time when he contrived the plot against him at his passion.

Matt 4:1–11 (allusion, medium confidence) · Luke 4:13 (allusion, medium confidence)

Notes and citation

Summary: The devil opposed Christ at the temptation and again at the passion.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.20 (Dindorf 3:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-20). (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).

4.17.21Dindorf 3:281–282

ἐφʼ οἶς ἅπασι καὶ τὸν διάβολον καὶ τοὺς ὑπʼ αὐτῷ πάντας ἀοράτους ἐχθρούς τε καὶ πολεμίους τροπωσάμενος τοὺς αἰχμαλώτους ἡμὰς οἰκείους αὐτοῦ κατηρτίσατο, καὶ ἐξ ἡμῶν αὐτῶν, ὡς ἂν ἐκ λίθων ζώντων, τὸν οἶκον τοῦ θεοῦ καὶ τὸ τῆς εὐσεβείας πολίτευμα ἐστήσατο, ὥστε εἰκότως ἐφαρμόζειν αὐτῷ τὸ λόγιον φάσκον “ἰδοὺ ἀνὴρ, ἀνατολὴ ὄνομα αὐτῷ. καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, καὶ οἰκοδομήσει τὸν οἶκον κυρίου. καὶ αὐτὸς λήψεται ἀρετὴν, καὶ καθιεῖται, καὶ κατάρξει ἐπὶ τοῦ Θρόνου αὐτοῦ.”

ephʼ ois hapasi kai ton diabolon kai tous hypʼ autǭ pantas aoratous echthrous te kai polemious tropōsamenos tous aichmalōtous hēmas oikeious autou katērtisato, kai ex hēmōn autōn, hōs an ek lithōn zōntōn, ton oikon tou theou kai to tēs eusebeias politeuma estēsato, hōste eikotōs epharmozein autǭ to logion phaskon “idou anēr, anatolē onoma autǭ. kai hypokatōthen autou anatelei, kai oikodomēsei ton oikon kyriou. kai autos lēpsetai aretēn, kai kathieitai, kai katarxei epi tou Thronou autou.”

After all this, having routed the devil and all the invisible enemies and foes under him, he made us, the captives, his own, and out of us, as out of living stones, he established the house of God and the commonwealth of piety; so that the oracle rightly fits him which says: “Behold, a man whose name is Dawn; and he shall spring up from beneath him, and he shall build the house of the Lord; and he shall receive virtue, and sit and rule upon his throne.”

1 Pet 2:5 (allusion, high confidence) · Zech 6:12–13 (quotation, high confidence)

Notes and citation

Summary: Having defeated the devil, Christ built the house of God from believers as living stones, fulfilling Zechariah 6.

  • “Living stones” is 1 Pet 2:5. The quotation is Zech 6:12–13 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.21 (Dindorf 3:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-21). (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).

4.17.22Dindorf 3:282

Πρόσσχες δʼ οὖν ἐπιμελῶς τίνα Τρόπον νῦν μὲν πνευματικῶς περὶ τοῦ πάλαι λέγων Ίησοῦ, τοῦ τὴν εἰκόνα τοῦ ἀληθοῦς φέροντος, φηςὶ Τὸ “ἰδοὺ ἀνὴρ, ἀνατολὴ ὂνομα αὐτῷ.” Σμικρὸν δὲ ὑποβὰς ὡς περὶ ἑτέρου ὂντος ἀνατολῆς, αὐτῷ δὴ τῷ τότε παρόντι Ἰησοῦ λέλεκται “ἂκουε δὴ Ἰησοῦ, ὁ ἰερεὺς ὁ μέγας, σὺ καὶ οἱ πληςίον σου, διότι ἂνδρες τερατοσκόποι εἰσίν. ἰδοὺ ἂγω τὸν δοῦλόν μου ἀνατολήν.” Εἰ δὴ οὖν ὁ λόγος ἦν περὶ μέλλοντος ἣξειν Μαξομένου, εἰκὼν ἂρα τοῦ μέλλοντος ἣξειν ἀνατολῆς ἐκεῖνος ἦν, ὡς ἐν εἰκόνι οὐ μόνον Ἰησοῦς, ἀλλα καὶ ἀνατολὴ προσαγορευόμενος, εἲ γε ὡς πρὸς παρόντα αὐτὸν τὸ “ἱδοὺ ἀνὴρ, ἀνατολὴ ὂνομα αὐτῷ” ἐλέγετο.

Prossches dʼ oun epimelōs tina Tropon nyn men pneumatikōs peri tou palai legōn Iēsou, tou tēn eikona tou alēthous pherontos, phēsi To “idou anēr, anatolē onoma autǭ.” Smikron de hypobas hōs peri heterou ontos anatolēs, autǭ dē tǭ tote paronti Iēsou lelektai “akoue dē Iēsou, ho iereus ho megas, sy kai hoi plēsion sou, dioti andres teratoskopoi eisin. idou agō ton doulon mou anatolēn.” Ei dē oun ho logos ēn peri mellontos hēxein Maxomenou, eikōn ara tou mellontos hēxein anatolēs ekeinos ēn, hōs en eikoni ou monon Iēsous, alla kai anatolē prosagoreuomenos, ei ge hōs pros paronta auton to “hidou anēr, anatolē onoma autǭ” elegeto.

Observe carefully how, speaking now in a spiritual sense of the Jesus of old who bore the image of the true one, it says, “Behold, a man whose name is Dawn.” But a little before, as though Dawn were someone else, it was said to the Jesus then present: “Hear now, Jesus the great priest, you and your companions, for they are men who watch for portents; behold, I bring my servant, the Dawn.” If, then, the passage spoke of one who was to come, that man was an image of the Dawn who was to come, being called in image not only Jesus but also Dawn, if indeed “Behold, a man whose name is Dawn” was said as to one present.

Zech 6:12 (quotation, high confidence) · Zech 3:8 (quotation, high confidence)

Notes and citation

Summary: Zechariah speaks of the Dawn as both a future figure and the present Joshua, so Joshua is an image of the coming Christ.

  • The quotations are Zech 6:12 and 3:8 (LXX). The digital text is garbled at “to come” (Μαξομένου).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.22 (Dindorf 3:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-22). (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).

4.17.23Dindorf 3:282

εἰκότως οὖν τῆς εἰκόνος ἓνεκα καὶ οὗτος τῆς τοῦ Σωτῆρος προσηγορίας ἠξίωτο, ὣσπερ οὖν καὶ ἀνατολῆς, ἐπειδὴ σωτήριον θεοῦ εἰς τὴν Ἑλλάδα φωνὴν γὰρ παρʼ Ἐβραίοις σωτηρία, υἱὸς δὲ Ναυῆ παρὰ τοῖς Αὐτοῖς Ἰωσουὲ ὀνομάζεται· Ἰωσουὲ δέ ἐστιν Ἰαὼ σωτηρία, Τοῦτ ἒστι θεοῦ σωτήριον. Εἰκότως εἲ που Θεοῦ σωήριον ἐν τοῖς Ἑλληνικοῖς ἀντιγράφοις ὠνόμασται, Οὐδʼ ἂλλο τι ἢ τὸν Ἰγσοῦν κατὰ τὴν Ἑβραίων Φωνὴν πέπεισο δηλοῦσθαι.

eikotōs oun tēs eikonos heneka kai houtos tēs tou Sōtēros prosēgorias ēxiōto, hōsper oun kai anatolēs, epeidē sōtērion theou eis tēn Hellada phōnēn gar parʼ Ebraiois sōtēria, huios de Nauē para tois Autois Iōsoue onomazetai; Iōsoue de estin Iaō sōtēria, Tout esti theou sōtērion. Eikotōs ei pou Theou sōērion en tois Hellēnikois antigraphois ōnomastai, Oudʼ allo ti ē ton Igsoun kata tēn Hebraiōn Phōnēn pepeiso dēlousthai.

Fittingly, then, for the sake of the image, this man too was deemed worthy of the Savior’s name, as also of the name Dawn; since [the name Jesus] in the Greek tongue is “salvation of God”; for among the Hebrews [Isoua] is “salvation,” and the son of Naue is called by them Iōsoue; and Iōsoue means “salvation of Iaō,” that is, “salvation of God.” So, fittingly, wherever “salvation of God” is named in the Greek copies, be persuaded that nothing other than Jesus is meant, according to the Hebrew tongue.

Notes and citation

Summary: Jesus (Joshua) means “salvation of God” in Hebrew, so “salvation of God” in the Greek Bible refers to Jesus.

  • Eusebius explains Hebrew Yehoshua as “Iaō (the divine name) is salvation.” The first clause is defective in the Greek (a word seems lost before γὰρ); the bracketed words are supplied by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 4.17.23 (Dindorf 3:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-23). (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).

4.17.24Dindorf 3:282–283

Τούτων καὶ περὶ τῆς τοῦ σωτῆρος ἡμῶν προσηγορίας ἐπὶ τοσοῦτον εἰρημένων ἐξ ἑτέρας αὖθις ἀρχῆς τὸν λόγον ἀναλαβόντες ἐπὶ τὰς ἐντελεςέρας περὶ αὐτοῦ προφητικὰς ἀποδείξεις μεταβηςόμεθα.

Toutōn kai peri tēs tou sōtēros hēmōn prosēgorias epi tosouton eirēmenōn ex heteras authis archēs ton logon analabontes epi tas enteleseras peri autou prophētikas apodeixeis metabēsometha.

Having said this much about the name of our Savior, let us take up the argument again from another starting point and pass on to the fuller prophetic proofs concerning him.

Notes and citation

Summary: Eusebius closes his discussion of the names and turns to fuller proofs.

Cite (SBL): Eusebius, Dem. ev. 4.17.24 (Dindorf 3:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-17-1/#p-4-17-24). (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).