Demonstration of the Gospel 5.0.1–5.0.36

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 36 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 5, chapter 0

5.0.1Dindorf 3:283

Ἐπειδὴ διττὸς ὁ τρόπος ὁ περὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ πέφανται ἐν τῷ πρὸ τούτου συγγράμματι τῆς Εὐαγγελικῆς Ἀποδείξεως, ὁ μὲν ὑπερφυὴς καὶ ἐπέκεινα· καθʼ ὃν ὁριζόμεθα αὐτὸν εἶναι μονογενῆ θεοῦ υἱὸν, ἢ οὐσιώδη τοῦ θεοῦ λόγον, δεύτερον τῶν ὅλων αἴτιον, ἢ οὐσίαν νοερὰν, καὶ θεοῦ πρωτότοκον ἐνάρετον φύσιν, τὴν πρὸ τῶν γεννητῶν θείαν καὶ πανάρετον δύναμιν, ἢ τῆς ἀγεννήτου φύσεως νοερὰν εἰκόνα·) ὁ δὲ συγγενὴς ἡμῖν καὶ μᾶλλον οἰκεῖος, καθʼ ὃν πάλιν αὐτὸν ὁριζόμεθα θεοῦ λόγον, ἐν ἀνθρώπῳ τῆς τοῦ πατρὸς εὐσεβείας ἀπαγγελτικὸν, καθʼ ὃν πέφηνε πάλαι πρότερον ἐν ἀνθρώπου σχήματι τοῖς ἀμφὶ τὸν Ἀβραὰμ, αὐτὸν δὴ ἐκεῖνον τὸν βοώμενον ἐθνάρχην θεοφιλέσιν,

Epeidē dittos ho tropos ho peri tou sōtēros hēmōn Iēsou Christou pephantai en tǭ pro toutou syngrammati tēs Euangelikēs Apodeixeōs, ho men hyperphyēs kai epekeina; kathʼ hon horizometha auton einai monogenē theou huion, ē ousiōdē tou theou logon, deuteron tōn holōn aition, ē ousian noeran, kai theou prōtotokon enareton physin, tēn pro tōn gennētōn theian kai panareton dynamin, ē tēs agennētou physeōs noeran eikona;) ho de syngenēs hēmin kai mallon oikeios, kathʼ hon palin auton horizometha theou logon, en anthrōpǭ tēs tou patros eusebeias apangeltikon, kathʼ hon pephēne palai proteron en anthrōpou schēmati tois amphi ton Abraam, auton dē ekeinon ton boōmenon ethnarchēn theophilesin,

In the preceding book of the Demonstration of the Gospel it was shown that the account of our Savior Jesus Christ is twofold. The one is supernatural and transcendent, by which we define him as the only-begotten Son of God, or the essential Word of God, second cause of the universe, or intellectual being, and firstborn virtuous nature of God, the divine and all-virtuous power before begotten things, or intellectual image of the unbegotten nature. The other is akin to us and more familiar, by which we again define him as the Word of God proclaiming, in a man, the worship of the Father; according to which he appeared long ago in human form to Abraham and his circle, the God-loving, including that famous founder of the nation himself,

Gen 18:1–2 (allusion, high confidence)

Notes and citation

Summary: Book 5 opens: Christ is to be understood both as the eternal Son and Word, “second cause of the universe,” and as the Word who appears to men.

Eusebius calls the Son “second cause of the universe” (δεύτερον τῶν ὅλων αἴτιον), placing him after the Father as first cause. The appearance “in human form” to Abraham is Gen 18.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.0.1 (Dindorf 3:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-1) · Report an error

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).

5.0.2Dindorf 3:283

αὗθίς τε φανησόμενον ἐν ἀνθρώποις διʼ ἀνθρώπου γενέσεως, καὶ παραπλησίας ἡμῖν σαρκὸς. αἴσχιστα πείσεσθαι προείρητο·) ὁδῷ καὶ τάξει προχωρήσαι ἂν ἡμῖν ὁ λόγος μέλλουσι τὰς περὶ αὐτοῦ προφητικὰς ἐκτίθεσθαι μαρτυρίας, εἰ δὴ ἐν πρώτοις κατὰ τὰ ἐπηγγελμένα τὸ πρῶτον ἐξετάσαιμεν, καὶ τὴν ἐν τοῖς εὐαγγελίοις περὶ αὐτοῦ θεολογίαν ἀπὸ τῆς παλαιὰς καὶ προφητικῆς μαρτυρίας πιστώσαιμεν. ἀναγκαῖον δὲ προεπισκέψασθαι ὁποῖός ποτε ἦν ὁ τρόπος τῆς παρʼ Ἑβραίοις τῶν προφητῶν θεοληψίας, παρʼ ὧν καὶ τὰ προηγορευμένα προπεπαιδεύμεθα.

hauthis te phanēsomenon en anthrōpois diʼ anthrōpou geneseōs, kai paraplēsias hēmin sarkos. aischista peisesthai proeirēto;) hodǭ kai taxei prochōrēsai an hēmin ho logos mellousi tas peri autou prophētikas ektithesthai martyrias, ei dē en prōtois kata ta epēngelmena to prōton exetasaimen, kai tēn en tois euangeliois peri autou theologian apo tēs palaias kai prophētikēs martyrias pistōsaimen. anankaion de proepiskepsasthai hopoios pote ēn ho tropos tēs parʼ Hebraiois tōn prophētōn theolēpsias, parʼ hōn kai ta proēgoreumena propepaideumetha.

and according to which it had been foretold that he would appear again among men through human birth and flesh like ours, and would suffer the most shameful things. Our argument would proceed in due order, as we are about to set out the prophetic testimonies about him, if we first examine, as promised, the first account, and confirm the theology about him in the Gospels from the ancient and prophetic testimony. But it is necessary first to consider what was the manner of the divine possession of the prophets among the Hebrews, from whom we have learned in advance the things foretold.

Notes and citation

Summary: Before proving Christ’s divinity from the prophets, Eusebius will examine how Hebrew prophets were inspired.

Topics: Christology, Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.2 (Dindorf 3:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-2) · Report an error

5.0.3Dindorf 3:283–284

Μαντεία καὶ χρηστήρια πανταχόσε γῆς Ἕλληνες καὶ βάρβαροι μνημονεύουσι συστῆναι. ταῦτα δέ φασιν ἐκ προνοίας τοῦ δημιουργοῦ ἐπὶ χρῆσιν καὶ ὠφέλειαν τῶν ἀνθρώπων καταδειχθῆναι, ὡς μηδὲν εἶναι τὸ διαφέρον τῶν παρʼ Ἑβραίοις προφητῶν πρὸ τὰ τῶν λοιπῶν ἐθνῶν χρηστήρια· ὡς γὰρ Ἑβραίοις διὰ τῶν τοιῶνδε προφητῶν, οὕτω καὶ τοῖς ἄλλοις ἔθνεσι διὰ τῶν κατὰ τόπον μαντειῶν τὸν ἐπὶ πάντων θεὸν χρᾶν καὶ τὰ συμφέροντα ὑποτίθεσθαι.

Manteia kai chrēstēria pantachose gēs Hellēnes kai barbaroi mnēmoneuousi systēnai. tauta de phasin ek pronoias tou dēmiourgou epi chrēsin kai ōpheleian tōn anthrōpōn katadeichthēnai, hōs mēden einai to diapheron tōn parʼ Hebraiois prophētōn pro ta tōn loipōn ethnōn chrēstēria; hōs gar Hebraiois dia tōn toiōnde prophētōn, houtō kai tois allois ethnesi dia tōn kata topon manteiōn ton epi pantōn theon chran kai ta sympheronta hypotithesthai.

Greeks and barbarians record that oracles and places of divination were established everywhere on earth. They say these were instituted by the providence of the creator for the use and benefit of men, so that there is no difference between the prophets among the Hebrews and the oracles of the other nations; for as the God over all gave oracles and useful counsel to the Hebrews through such prophets, so too he did to the other nations through the local oracles.

Notes and citation

Summary: Pagans claim that their oracles are as much gifts of God as the Hebrew prophets.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.3 (Dindorf 3:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-3) · Report an error

5.0.4Dindorf 3:284

μὴ γὰρ Ἰουδαίων μόνον εἶναι θεὸν, ἀλλὰ καὶ τῶν λοιπῶν ἀπάντων ἀνθρώπων· καὶ οὐ μᾶλλον ἐκείνων ἢ τούτων κήδεσθαι, πάντων δʼ ἐξ ἴσου προνοεῖν, ὥσπερ οὖν καὶ ἥλιον ἀφθόνως τοῖς πᾶσι δεδωρῆσθαι, ἀλλʼ οὐ μόνοις Ἑβραίοις, καὶ τὰς ἐτησίους τῶν ἐπιτηδείων χορηγίας, σωμάτων τε τοῖς πάσι κατασκευὴν ὁμοίαν, ἔνα τε γενέσεως τοῖς πᾶσι τρόπον καὶ φύσιν λογικῆς ψυχῆς μίαν.

mē gar Ioudaiōn monon einai theon, alla kai tōn loipōn apantōn anthrōpōn; kai ou mallon ekeinōn ē toutōn kēdesthai, pantōn dʼ ex isou pronoein, hōsper oun kai hēlion aphthonōs tois pasi dedōrēsthai, allʼ ou monois Hebraiois, kai tas etēsious tōn epitēdeiōn chorēgias, sōmatōn te tois pasi kataskeuēn homoian, ena te geneseōs tois pasi tropon kai physin logikēs psychēs mian.

For, they say, he is not the God of the Jews only, but of all other men as well; and he does not care for them more than for these, but provides for all equally, just as he has given the sun ungrudgingly to all and not to the Hebrews alone, and the yearly supplies of necessities, a similar structure of body to all, one manner of birth for all, and one nature of rational soul.

Rom 3:29 (echo, low confidence)

Notes and citation

Summary: They argue that God, who cares for all equally, would give all nations prophecy.

Cite (SBL): Eusebius, Dem. ev. 5.0.4 (Dindorf 3:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-4) · Report an error

5.0.5Dindorf 3:284

οὕτω δὲ καὶ τῆς τῶν μελλόντων προγνώσεως τὴν ἐπιστήμην πᾶσιν ἀνθρώποις ἀφθόνως παρέχειν, τοῖς μὲν διὰ προφητῶν ἀνδρῶν, τοῖς δὲ διὰ χρηστηρίων, τοῖς δὲ διὰ ὀρνίθων πτήσεως, ἢ διὰ θυτικῆς, ἢ διʼ ὀνειροπομπείας, ἢ διὰ κληδόνων, ἢ παλμῶν, ἤ τινων ἑτέρων συμβόλων. ταῦτα γάρ φασιν πᾶσιν ἀνθρώποις ἐκ τῆς τοῦ θεοῦ προνοίας δεδωρῆσθαι, ὡς μηδὲν πλέον ἔχειν δοκεῖν τοὺς Ἑβραίων προφήτας.

houtō de kai tēs tōn mellontōn prognōseōs tēn epistēmēn pasin anthrōpois aphthonōs parechein, tois men dia prophētōn andrōn, tois de dia chrēstēriōn, tois de dia ornithōn ptēseōs, ē dia thytikēs, ē diʼ oneiropompeias, ē dia klēdonōn, ē palmōn, ē tinōn heterōn symbolōn. tauta gar phasin pasin anthrōpois ek tēs tou theou pronoias dedōrēsthai, hōs mēden pleon echein dokein tous Hebraiōn prophētas.

So too, they say, he ungrudgingly supplies to all men the knowledge of foreknowing the future: to some through prophetic men, to others through oracles, to others through the flight of birds, or through sacrifices, or through the sending of dreams, or through chance utterances, or twitchings, or other signs. For they say these have been given to all men by the providence of God, so that the prophets of the Hebrews seem to have nothing more.

Notes and citation

Summary: They claim augury, dreams, and other signs are God’s gifts equal to Hebrew prophecy.

Cite (SBL): Eusebius, Dem. ev. 5.0.5 (Dindorf 3:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-5) · Report an error

5.0.6Dindorf 3:284–285

Τοιοῦτος μὲν οὖν ὁ παρʼ ἐκείνων λόγος· ὁ δὲ παρʼ ἡμῶν ὧδέ πως αὐτοῖς ἀπαντήσεται. εἰ μέν τις συνίστη λόγος θεοὺς ἀληθῶς, ἢ θείας δυνάμεις, ἢ δαίμονας ἀγαθοὺς ἐφεστάναι τοῖς τῶν εἰρημένων μαντείοις, ἢ τοῖς οἰωνοῖς, ἢ τοῖς λοιποῖς τοῖς κατωνομασμένοις, ἦν ἂν χώραν ἀπονεῖμαι τοῖς λεγομένοις, ὡς τοῦ ἐπὶ πάντων θεοῦ κἀκεῖνα τοῖς χρωμένοις ἐπʼ ὠφελείᾳ δεδωρημένου· εἰ δὲ ἐντελέσιν ἀποδείξεσι καὶ αὐτῶν Ἑλλήνων ὁμολογίαις ἤδη πρότερον δαίμονας αὐτοὺς εἶναι καὶ οὐδʼ ἀγαθοὺς, πάσης δὲ βλάβης καὶ μοχθηρίας αἰτίους, πῶς ἂν δύναιντο θεοῦ εἶναι προφήται; φαύλους δὲ αὐτοὺς ὁ λόγος ἐφώρασε διὰ τῆς Εὐαγγελικῆς Προπαρασκευῆς, ἔκ τε τῆς πάλαι κατὰ πάντα τόπον καὶ πόλιν καὶ χώραν συντελουμένης αὐτοῖς ἀνθρωποθυσίας, ἔκ τε ὧν ἠπάτων τοὺς ἐρωτῶντας ἀγνοίᾳ τοῦ μέλλοντος, ἔκ τε ὧν ἡλίσκοντο μυρία ψευδόμενοι, τοτὲ μὲν ἐκ τοῦ προφανοῦς, τοτὲ δὲ διὰ τῆς τῶν χρησμῶν ἀμφιβολίας, διʼ ἧς τοὺς πρόσφυγας πλείστοις πλειστάκις περιβάλλοντες κακοῖς ἀπηλέγχθησαν.

Toioutos men oun ho parʼ ekeinōn logos; ho de parʼ hēmōn hōde pōs autois apantēsetai. ei men tis synistē logos theous alēthōs, ē theias dynameis, ē daimonas agathous ephestanai tois tōn eirēmenōn manteiois, ē tois oiōnois, ē tois loipois tois katōnomasmenois, ēn an chōran aponeimai tois legomenois, hōs tou epi pantōn theou kakeina tois chrōmenois epʼ ōpheleią dedōrēmenou; ei de entelesin apodeixesi kai autōn Hellēnōn homologiais ēdē proteron daimonas autous einai kai oudʼ agathous, pasēs de blabēs kai mochthērias aitious, pōs an dynainto theou einai prophētai? phaulous de autous ho logos ephōrase dia tēs Euangelikēs Proparaskeuēs, ek te tēs palai kata panta topon kai polin kai chōran synteloumenēs autois anthrōpothysias, ek te hōn ēpatōn tous erōtōntas agnoią tou mellontos, ek te hōn hēliskonto myria pseudomenoi, tote men ek tou prophanous, tote de dia tēs tōn chrēsmōn amphibolias, diʼ hēs tous prosphygas pleistois pleistakis periballontes kakois apēlenchthēsan.

Such is their argument; ours will answer them thus. If any argument established that true gods, or divine powers, or good demons presided over the oracles mentioned, or over the birds, or the other things named, there would be room for what they say, as though the God over all had given these too to those who use them for their benefit. But if it has already been shown before, by complete proofs and by the admissions of the Greeks themselves, that they are demons, and not good ones, but causes of all harm and wickedness, how could they be prophets of God? Our argument detected their baseness in the Preparation for the Gospel: from the human sacrifices once performed for them in every place, city, and country; from their deceiving those who consulted them through ignorance of the future; and from their being caught in countless lies, sometimes openly, sometimes through the ambiguity of their oracles, by which they were convicted of involving their suppliants, very often, in very many evils.

Notes and citation

Summary: Eusebius replies that the oracles are the work of evil demons, as the Preparation proved from human sacrifice and false prophecies.

The reference is to the Praeparatio evangelica, especially Books 4–6. The digital text reads Ἑλλήπων for Ἑλλήνων.

Notes on the original text

Digital text corrected (OCR: π for ν): Ἑλλήπων → Ἑλλήνων.

Cite (SBL): Eusebius, Dem. ev. 5.0.6 (Dindorf 3:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-6) · Report an error

5.0.7Dindorf 3:285

καὶ ἐπεὶ προαπεδείκνυτο μιαρὸν αὐτῶν καὶ ἀκάθαρτον τὸ φῦλον ἐκ τοῦ χαίρειν αἰσχραῖς καὶ ἀκολάστοις περὶ αὐτῶν λεγομέναις ᾠδαῖς καὶ ὕμνοις καὶ μυθικοῖς διηγήμασιν, ἱστορίαις τε ἀσέμνοις καὶ ἐπιβλαβέσιν, ἃς καὶ καθʼ ἑαυτῶν κυροῦντες καὶ ὡς ἀληθεῖς βεβαιοῦντες ἥλωσαν.

kai epei proapedeiknyto miaron autōn kai akatharton to phylon ek tou chairein aischrais kai akolastois peri autōn legomenais ǭdais kai hymnois kai mythikois diēgēmasin, historiais te asemnois kai epiblabesin, has kai kathʼ heautōn kyrountes kai hōs alētheis bebaiountes hēlōsan.

And it was shown before that their tribe is defiled and unclean, from their delight in the shameful and licentious songs, hymns, and mythical tales told of them, and in their indecent and harmful stories, which they were caught confirming against themselves and certifying as true.

Notes and citation

Summary: The demons’ delight in shameful myths about themselves proved them unclean.

Cite (SBL): Eusebius, Dem. ev. 5.0.7 (Dindorf 3:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-7) · Report an error

5.0.8Dindorf 3:285

καὶ τέλος ἀπάντων ἔλεγχος τῆς ἀδρανοῦς αὐτῶν φύσεως ἦν τὸ σβεσθῆναι καὶ μηκέθʼ ὁμοίως χρᾶν· καὶ σβεσθῆναι μὴ ἄλλοτε ἢ ἀπὸ τῶν χρόνων τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ.

kai telos apantōn elenchos tēs adranous autōn physeōs ēn to sbesthēnai kai mēkethʼ homoiōs chran; kai sbesthēnai mē allote ē apo tōn chronōn tēs epiphaneias tou sōtēros hēmōn Iēsou tou Christou.

And finally, the proof of their powerless nature was that they were extinguished and no longer gave oracles as before; and they were extinguished at no other time than from the times of the appearing of our Savior Jesus the Christ.

Notes and citation

Summary: The oracles fell silent from the time of Christ’s coming.

Cite (SBL): Eusebius, Dem. ev. 5.0.8 (Dindorf 3:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-8) · Report an error

5.0.9Dindorf 3:285

ἐξ οὗ γὰρ εἰς πάντα τὰ ἔθνη διέδραμεν ὁ τῆς εὐαγγελικῆς διδασκαλίας αὐτοῦ λόγος, ἐξ ἐκείνου καὶ τὰ χρηστήρια διέλιπεν, καὶ δαιμόνων θάνατοι μυημονεύονται. πάντα δὲ οὖν ἦν ταῦτα καὶ ἄλλα τούτοις παραπλήσια μυρία, διʼ ὧν πονηροὶ δαίμονες ὄντες οἱ περὶ ὧν ὁ λόγος ἐν τοῖς τῆς Εὐαγγελικῆς Προπαρασκευῆς ἀπηλέγχθησαν.

ex hou gar eis panta ta ethnē diedramen ho tēs euangelikēs didaskalias autou logos, ex ekeinou kai ta chrēstēria dielipen, kai daimonōn thanatoi myēmoneuontai. panta de oun ēn tauta kai alla toutois paraplēsia myria, diʼ hōn ponēroi daimones ontes hoi peri hōn ho logos en tois tēs Euangelikēs Proparaskeuēs apēlenchthēsan.

For from the time the word of his gospel teaching spread to all the nations, from then on the oracles failed, and deaths of demons are recorded. All these things, and countless others like them, were the means by which those of whom we speak were convicted, in the books of the Preparation for the Gospel, of being wicked demons.

Notes and citation

Summary: As the gospel spread, oracles ceased and deaths of demons were reported.

“Deaths of demons” refers to stories such as the death of Pan told by Plutarch (De defectu oraculorum 17), which Eusebius cited in Praep. ev. 5.17.

Cite (SBL): Eusebius, Dem. ev. 5.0.9 (Dindorf 3:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-9) · Report an error

5.0.10Dindorf 3:285–286

εἰ δὴ οὖν τοιοίδε τινὲς τυγχάνουσι, τίς αἱρεῖ λόγος τοῦ ἐπὶ πάντων θεοῦ μαντείας εἶναι ἡγεῖσθαι τὰ τῶν δαιμόνων χρηστήρια, ἢ τοῖς τοῦ θεοῦ προφήταις τὰ κατʼ αὐτοὺς παραβάλλειν; ποταπαὶ δὲ αὐτῶν αἱ προρρήσεις, ἃς, ὅτε καὶ ἐδόκουν ὑφεστάναι, πρὸς τοὺς ἐρωτῶντας ἐποιοῦντο; ἆρα οὐχὶ περὶ ἀσέμνων ταπεινῶν τε καὶ εὐτελῶν ἀνδρῶν, πυκτῶν, φέρε, ἤ τινων τοιούτων, οὓς θυσίαις τιμᾶν ἐκέλευον; ποῖα δὲ τὰ περὶ τῆς ἀνθρωποθυσίας νενόμιστο; κεφάλαιον γὰρ δὴ τοῦτο τῶν εἰρημένων.

ei dē oun toioide tines tynchanousi, tis hairei logos tou epi pantōn theou manteias einai hēgeisthai ta tōn daimonōn chrēstēria, ē tois tou theou prophētais ta katʼ autous paraballein? potapai de autōn hai prorrēseis, has, hote kai edokoun hyphestanai, pros tous erōtōntas epoiounto? ara ouchi peri asemnōn tapeinōn te kai eutelōn andrōn, pyktōn, phere, ē tinōn toioutōn, hous thysiais timan ekeleuon? poia de ta peri tēs anthrōpothysias nenomisto? kephalaion gar dē touto tōn eirēmenōn.

If, then, they are of this kind, what reason compels us to regard the oracles of demons as divination from the God over all, or to compare them with the prophets of God? And what kind were their predictions, which they gave to those who consulted them when they were thought to exist? Were they not about undignified, humble, and paltry men, say boxers, or others of that sort, whom they ordered to be honored with sacrifices? And what were their rules about human sacrifice? For this is the chief point of what has been said.

Notes and citation

Summary: Demonic oracles cannot be compared with God’s prophets; they honored boxers and demanded human sacrifice.

Eusebius refers to the oracle ordering honors for the boxer Cleomedes (Praep. ev. 5.34).

Notes on the original text

Digital text corrected (OCR): ποτακαὶ δὲ → ποταπαὶ δὲ.

Cite (SBL): Eusebius, Dem. ev. 5.0.10 (Dindorf 3:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-10) · Report an error

5.0.11Dindorf 3:286

ἆρά τινι πράγματι κατέλιπον φαύλῳ ἀτοπίας ὑπερβολὴν, εἰ δὴ οἱ σωτῆρες ἀνθρώπων θεοί τε καὶ ἀγαθοὶ δαίμονες τοὺς ἱκέτας αὐτῶν καὶ εὐσεβεῖς πρόσφυγας φυγὰς κατασφάττειν τὰ ἑαυτῶν φίλτατα, ὡσπερεί τινα ἄλλα θρέμματα, παρεκελεύοντο, ἄντικρυς ἀνθρωπείων αἱμάτων ὑπὲρ πᾶσαν θηρίων φύσιν διψῶντες, καὶ οὐδὲν ἄλλο ἢ αἱμοπότας καὶ ἀνθρωποβόρους ἀπωλείας τε φίλους εἶναι σφᾶς αὐτοὺς ἀπελέγχοντες· ἢ λεγέτω ὁ βουλόμενος, εἰ ἔχοι σεμνόν τι καὶ ἀρετῆς ἄξιον τῶν δηλουμένων ἐπιδεῖξαι, ἢ μαντείας καὶ προρρήσεις εἰς πᾶν γένος ἀνθρώπων συντεινούσας, ἢ νόμους καὶ πολιτικὰς διατάξεις καθʼ οὓς χρῆν βιοῦν πάντας ἀνθρώπους διαγορευούσας, ἢ φιλοσοφίας δόγματά τε καὶ μαθήματα πρὸς τῶν θεῶν προβεβλημένα τοῖς ἐρασταῖς φιλοσοφίας.

ara tini pragmati katelipon phaulǭ atopias hyperbolēn, ei dē hoi sōtēres anthrōpōn theoi te kai agathoi daimones tous hiketas autōn kai eusebeis prosphygas phygas katasphattein ta heautōn philtata, hōsperei tina alla thremmata, parekeleuonto, antikrys anthrōpeiōn haimatōn hyper pasan thēriōn physin dipsōntes, kai ouden allo ē haimopotas kai anthrōpoborous apōleias te philous einai sphas autous apelenchontes; ē legetō ho boulomenos, ei echoi semnon ti kai aretēs axion tōn dēloumenōn epideixai, ē manteias kai prorrēseis eis pan genos anthrōpōn synteinousas, ē nomous kai politikas diataxeis kathʼ hous chrēn bioun pantas anthrōpous diagoreuousas, ē philosophias dogmata te kai mathēmata pros tōn theōn probeblēmena tois erastais philosophias.

What excess of absurdity did they leave to any base deed, if the so-called saviors of men, gods and good demons, commanded their suppliants and pious refugees to slaughter those dearest to them like so many cattle, plainly thirsting for human blood beyond the nature of any beast, and proving themselves nothing else than blood-drinkers, man-eaters, and lovers of destruction? Or let anyone who wishes say whether he can show anything dignified and worthy of virtue among the things revealed by them: oracles and predictions extending to every race of men, or laws and political ordinances prescribing how all men should live, or doctrines and teachings of philosophy put forth by the gods for the lovers of philosophy.

Notes and citation

Summary: Gods who demanded human sacrifice showed themselves bloodthirsty; they gave no universal prophecy, law, or philosophy.

Cite (SBL): Eusebius, Dem. ev. 5.0.11 (Dindorf 3:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-11). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-11) · Report an error

5.0.12Dindorf 3:286

ἀλλʼ οὐκ ἂν ἔχοι τις φάναι τοιοῦτον πώποτε ὑπῆρχθαι τῷ βίῳ ἐκ τῶν περιβοήτων χρηστηρίων· εἰ γὰρ ἦν ταῦτα, οὐκ ἂν διαφόροις ἐχρήσαντο καὶ μαχομένοις νόμοις ἄνθρωποι ὑπὸ θεῶν νομοθετούμενοι.

allʼ ouk an echoi tis phanai toiouton pōpote hypērchthai tǭ biǭ ek tōn periboētōn chrēstēriōn; ei gar ēn tauta, ouk an diaphorois echrēsanto kai machomenois nomois anthrōpoi hypo theōn nomothetoumenoi.

But no one could say that any such thing was ever brought into life by the famous oracles. For if it had been, men legislated for by gods would not have used different and conflicting laws.

Notes and citation

Summary: If the gods had legislated, human laws would not conflict.

Cite (SBL): Eusebius, Dem. ev. 5.0.12 (Dindorf 3:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-12). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-12) · Report an error

5.0.13Dindorf 3:286

θεοὶ γὰρ ὄντες καὶ ἀγαθοὶ πῶς οὐκ ἂν τοῖς αὐτοῖς ἐχρήσαντο διατάγμασι; πῶς δʼ οὐχὶ ταῖς σώφροσι καὶ δικαιοτάταις νομοθεσίαις; τίς οὖν τῆς Σόλωνος, ἢ Δράκοντος, ἢ τῶν ἄλλων ἀνθρώπων Ἕλλησίν τε καὶ βαρβάροις νομοθετῶν χρεία ἦν, θεῶν ἐγγὺς παρόντων, καὶ διὰ τῶν χρησμῶν διαταττομένων τὰ δέοντα;

theoi gar ontes kai agathoi pōs ouk an tois autois echrēsanto diatagmasi? pōs dʼ ouchi tais sōphrosi kai dikaiotatais nomothesiais? tis oun tēs Solōnos, ē Drakontos, ē tōn allōn anthrōpōn Hellēsin te kai barbarois nomothetōn chreia ēn, theōn engys parontōn, kai dia tōn chrēsmōn diatattomenōn ta deonta?

For if they were gods and good, how would they not have used the same ordinances? How not the most self-controlled and just legislation? What need was there, then, of Solon or Draco or the other human lawgivers among Greeks and barbarians, if gods were near at hand and prescribing what was needed through their oracles?

Notes and citation

Summary: Human lawgivers like Solon and Draco would have been unnecessary if the gods had given laws.

Cite (SBL): Eusebius, Dem. ev. 5.0.13 (Dindorf 3:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-13). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-13) · Report an error

5.0.14Dindorf 3:286–287

εἰ δὲ δὴ φαίη τις αὐτοὺς καὶ οὐδʼ ἄλλους εἶναι τοὺς καθʼ ἕκαστον ἔθνος ἀνθρώπων νομοθετοῦντας, καὶ τίς ἆρα ἐκεῖνος καὶ ποταπὸς εἰπάτω θεὸς, ὁ Σκύθαις, φέρε, ἀνθρωποβορεῖν διαταξάμενος, ἢ ὁ μητράσιν ἑτέροις καὶ θυγατράσι μίγνυσθαι νομοθετήσας, ἢ ὁ κυσὶν παραβάλλειν τοὺς γεγηρακότας, ὡς ἀγαθὸν, διατεταγμένος, ἢ ὁ ἐπιτρέπων ἀδελφὰς γαμεῖν καὶ ἄρρενας ἄρρεσιν ἐπιμίγνυσθαι; καὶ τί με δεῖ τοὺς ἐκθέσμους τῶν παρʼ Ἕλλησι καὶ βαρβάροις λόγους ἀπαριθμεῖν, εἰς ἔλεγχον τοῦ μὴ θεοὺς γεγονέναι, πονηροὺς δὲ καὶ ἀλιτηρίους δαίμονας, τοὺς θαυμαστοὺς αὐτῶν χρησμοδότας, ἐπὶ τὰ παρὰ φύσιν ἀτοπήματα τὸ τρισάθλιον τῶν ἀνθρώπων γένος καταβεβληκότας,

ei de dē phaiē tis autous kai oudʼ allous einai tous kathʼ hekaston ethnos anthrōpōn nomothetountas, kai tis ara ekeinos kai potapos eipatō theos, ho Skythais, phere, anthrōpoborein diataxamenos, ē ho mētrasin heterois kai thygatrasi mignysthai nomothetēsas, ē ho kysin paraballein tous gegērakotas, hōs agathon, diatetagmenos, ē ho epitrepōn adelphas gamein kai arrenas arresin epimignysthai? kai ti me dei tous ekthesmous tōn parʼ Hellēsi kai barbarois logous aparithmein, eis elenchon tou mē theous gegonenai, ponērous de kai alitērious daimonas, tous thaumastous autōn chrēsmodotas, epi ta para physin atopēmata to trisathlion tōn anthrōpōn genos katabeblēkotas,

And if anyone should say that it was they and no others who legislated for each nation of men, let him say who and what kind of god it was who ordered the Scythians, say, to eat men; or who legislated that some should have intercourse with mothers and daughters; or who prescribed, as a good thing, throwing the aged to dogs; or who permitted marrying sisters and males having intercourse with males. And why need I list the lawless customs among Greeks and barbarians, to prove that those admired givers of oracles were not gods, but wicked and accursed demons, who cast the thrice-wretched human race down into unnatural enormities,

Notes and citation

Summary: If the gods gave national laws, they sanctioned cannibalism, incest, and other unnatural practices, proving them evil demons.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 5.0.14 (Dindorf 3:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-14). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-14) · Report an error

5.0.15Dindorf 3:287

ὁπότʼ οὐδʼ οἶ παρʼ Ἕλλησι βεβοημένοι θεοὶ καὶ μάντεις ὀνησιφόρον τι καὶ λυσιτελὲς εἰς ψυχῆς ὠφέλειαν τοῖς χρωμένοις ἀποδείκνυνται παρεσχημένοι;

hopotʼ oudʼ oi parʼ Hellēsi beboēmenoi theoi kai manteis onēsiphoron ti kai lysiteles eis psychēs ōpheleian tois chrōmenois apodeiknyntai pareschēmenoi?

when not even the famous gods and seers among the Greeks are shown to have provided anything helpful or profitable for the benefit of the soul to those who consulted them?

Notes and citation

Summary: The Greek gods and seers gave nothing to benefit the soul.

Cite (SBL): Eusebius, Dem. ev. 5.0.15 (Dindorf 3:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-15). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-15) · Report an error

5.0.16Dindorf 3:287

τί γὰρ δή ποτε καταλιπόντες ἄνδρες Ἕλληνες τὴν ἐξ αὐτῶν ὠφέλειαν ἐπὶ τὴν βάρβαρον ἐστέλλοντο γῆν ἐμπορίαν μαθημάτων ἔξωθέν ποθεν ἐρανιζόμενοι, παρὸν διδασκάλοις τοῖς θεοῖς χρῆσθαι; θεῶν γὰρ ἢ καὶ δαιμόνων ἀγαθῶν χρηματιζόντων, καὶ τοτὲ μὲν διὰ τῆς προγνώσεως καὶ τῆς ἄλλης παραδοξοποιίας τὴν οἰκείαν δύναμιν παραφαινόντων, τοτὲ δὲ διὰ τῆς ἀδιαπτώτου τῶν μαθημάτων ἀληθείας τὴν ἀληθῆ σοφίαν ἐκδιδασκόντων, τί ποτʼ ἦν ἄρα τὸ μὴ τούτοις μαθητευθῆναι φιλοσόφων παῖδας, ἄλλων δὲ ἀπʼ ἄλλου δογμάτων τινῶν ἐπινοίας ποριζομένων, ἐκ τῆς μακρᾶς διαφωνίας ποικίλας αἱρέσεις φιλοσόφων συστῆναι; ἀλλʼ εἰ μὴ προσεῖχον αὐτοῖς οἶ πολλοὶ τῶν ἀνθρώπων, τοὺς εὐσεβεῖς δʼ οὖν καὶ θεοῖς προδιόντας χρῆν δήπου τὸ ἀδιάπτωτον ἐκ τῆς τῶν θεῶν ὠφελείας πεπορίσθαι.

ti gar dē pote katalipontes andres Hellēnes tēn ex autōn ōpheleian epi tēn barbaron estellonto gēn emporian mathēmatōn exōthen pothen eranizomenoi, paron didaskalois tois theois chrēsthai? theōn gar ē kai daimonōn agathōn chrēmatizontōn, kai tote men dia tēs prognōseōs kai tēs allēs paradoxopoiias tēn oikeian dynamin paraphainontōn, tote de dia tēs adiaptōtou tōn mathēmatōn alētheias tēn alēthē sophian ekdidaskontōn, ti potʼ ēn ara to mē toutois mathēteuthēnai philosophōn paidas, allōn de apʼ allou dogmatōn tinōn epinoias porizomenōn, ek tēs makras diaphōnias poikilas haireseis philosophōn systēnai? allʼ ei mē proseichon autois oi polloi tōn anthrōpōn, tous eusebeis dʼ oun kai theois prodiontas chrēn dēpou to adiaptōton ek tēs tōn theōn ōpheleias peporisthai.

For why did Greek men leave the help available from them and travel to barbarian lands, gathering a traffic in learning from abroad, when they could have used the gods as teachers? If gods, or good demons, gave oracles, and at times showed their own power through foreknowledge and other wonders, and at times taught true wisdom through the unerring truth of their teachings, what was it that kept the sons of philosophers from being their disciples, so that, as different men devised different doctrines, varied philosophical schools arose from long disagreement? And even if the many did not give heed to them, surely the pious, those who were devoted to the gods, ought to have obtained unerring truth from the help of the gods.

Notes and citation

Summary: If the gods taught truly, Greek philosophers would not have sought wisdom abroad or split into rival schools.

Cite (SBL): Eusebius, Dem. ev. 5.0.16 (Dindorf 3:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-16). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-16) · Report an error

5.0.17Dindorf 3:287–288

τίνες οὖν οὗτοι; οὓς γὰρ ἂν φῇς, τούτους ἀπελέγχουσι πλανωμένους οἶ ἀντιδοξάζοντες. ἀλλὰ γὰρ, ὡς ἔοικε, δαιμόνων ἦν μαντεῖα, μέχρι κλέπτου φωρᾶς ἢ σκεύους ἀπωλείας ἤ τινος ἄλλου τοιούτου φθάνοντα, ὧν οὐκ ἀπεικὸς ἦν αὐτοὺς ἐν τῷ περὶ γῆν ἀέρι τὰς διατριβὰς ποιουμένους τὴν εἴδησιν ἐσχηκέναι ’ καλοῦ δὲ καὶ σοφοῦ μηδενὸς ἐπηβόλους εἶναι δόγματος φιλοσόφου, μὴ πολιτείας, μὴ νόμου ὀρθῷ λόγῳ κειμένου ’ μᾶλλον δὲ, εἰ χρὴ φά- ’ναι ἐλευθέρᾳ φωνῇ, τούτους ἅπαντας ἀρχεκάκους ἡγεῖσθαι χρῆν γεγονέναι ’ οἱ δὴ περὶ σφῶν αὐτῶν μοιχείας καὶ ἀρρενομιξίας, μητρογαμίας τε καὶ ἀδελ- φῶν ἐκθέσμους κοινωνίας ^ καὶ μυρίας ἄλλας θεομα- Χίας, ἔχθρας τε καὶ πολέμους θεῶν πρὸς θεοὺς, ἀν- θρώπων τε ᾠδαῖς καὶ ὕμνοις καὶ διηγήμασι, μυστη- ρίων τε ἐν ἀπορρήτοις τελεταῖς λεγόντων ἀκροώμε- νοὶ, οὐδεὶς γοῦν αὐτῶν πώποτε ἐπὶ τοῖς εἰρημένοις, ὡς ἐπʼ ἀκολάστοις καὶ μηδὲ σώφροσιν ἀνθρώποις ἁρ- μόζουσι φρονεῖν ἢ λέγειν τὰ τοιαῦτα, ἀγανακτήσας φαίνεται.

tines oun houtoi? hous gar an phę̄s, toutous apelenchousi planōmenous oi antidoxazontes. alla gar, hōs eoike, daimonōn ēn manteia, mechri kleptou phōras ē skeuous apōleias ē tinos allou toioutou phthanonta, hōn ouk apeikos ēn autous en tǭ peri gēn aeri tas diatribas poioumenous tēn eidēsin eschēkenai ’ kalou de kai sophou mēdenos epēbolous einai dogmatos philosophou, mē politeias, mē nomou orthǭ logǭ keimenou ’ mallon de, ei chrē pha- ’nai eleutherą phōnę̄, toutous hapantas archekakous hēgeisthai chrēn gegonenai ’ hoi dē peri sphōn autōn moicheias kai arrenomixias, mētrogamias te kai adel- phōn ekthesmous koinōnias ^ kai myrias allas theoma- Chias, echthras te kai polemous theōn pros theous, an- thrōpōn te ǭdais kai hymnois kai diēgēmasi, mystē- riōn te en aporrētois teletais legontōn akroōme- noi, oudeis goun autōn pōpote epi tois eirēmenois, hōs epʼ akolastois kai mēde sōphrosin anthrōpois har- mozousi phronein ē legein ta toiauta, aganaktēsas phainetai.

Who, then, were these? Whoever you name, their opponents prove them in error. But, it seems, the oracles belonged to demons, reaching as far as the detection of a thief or the loss of a vessel or some other such thing, of which it was not unlikely that they, spending their time in the air around the earth, had knowledge; but they were not able to hit upon any noble and wise philosophical doctrine, nor a constitution, nor a law laid down by right reason. Rather, if one must speak freely, all of them should be regarded as the originators of evil: for they listened, without ever once being displeased, to men telling of their adulteries and intercourse with males, marriages with mothers and lawless unions with sisters, and countless other battles against gods, enmities and wars of gods against gods, in songs, hymns, and tales, and in the secret rites of the mysteries; none of them ever appears to have been indignant at these things, as unfit for licentious men to think or say, let alone self-controlled ones.

Notes and citation

Summary: The demons’ oracles dealt only with trivial matters and never objected to the shameful myths told about them.

“Hit upon” renders ἐπήβολος; the digital text reads ἔπη βόλους.

Notes on the original text

Digital text corrected (split word): ἔπη βόλους → ἐπηβόλους.

Cite (SBL): Eusebius, Dem. ev. 5.0.17 (Dindorf 3:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-17). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-17) · Report an error

5.0.18Dindorf 3:288

καὶ τί με χρὴ διατείνεσθαι, παρὸν ἐξ ἑνὸς τοῦ μεγίστου παραδείγματος τὸ ὠμὸν καὶ ἀπάν- θρωπον καὶ ὡς ἀληθῶς μιαρὸν τῶν δηλουμένων συν- ορᾶν; λέγω δὲ ἐκ τῆς ἀνθρωποθυσίας.

kai ti me chrē diateinesthai, paron ex henos tou megistou paradeigmatos to ōmon kai apan- thrōpon kai hōs alēthōs miaron tōn dēloumenōn syn- oran? legō de ek tēs anthrōpothysias.

And why need I labor the point, when one can see from one very great example the cruelty, inhumanity, and true defilement of those in question? I mean human sacrifice.

Notes and citation

Summary: Human sacrifice is the clearest proof of the demons’ cruelty.

Cite (SBL): Eusebius, Dem. ev. 5.0.18 (Dindorf 3:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-18). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-18) · Report an error

5.0.19Dindorf 3:288

τὸ γὰρ μὴ μόνον ἀλόγων ζῴων σφαγαῖς χαίρειν, ἀλλὰ καὶ ἀν- θρώπων ἀπωλείαις, ποίας ὠμότητος ὑπερβολὴν οὐχ ὑπερηκόντισε; ταῦτα γὰρ ἦν, ὡς ἔφην ^ τὰ διὰ τῆς Προπαρασκευῆς ἐξ αὐτῶν τῶν Ἑλληνικῶν φιλοσόφων τε καὶ συγγραφέων μεμαρτυρημένα, ἐξ ὧν καὶ μά- Λίστα δαίμονες ὄντες πονηροὶ πολυπλόκοις μηχαναῖς, τοτὲ μὲν ταῖς διὰ μαντειῶν, τοτὲ δὲ ταῖς διʼ οἰωνῶν ἢ συμβόλων ἢ θυμάτων ἢ τῶν παραπλησίων, τὸ ἁν- θρώπειον διαστρέφοντες γένος δείκνυνται.

to gar mē monon alogōn zǭōn sphagais chairein, alla kai an- thrōpōn apōleiais, poias ōmotētos hyperbolēn ouch hyperēkontise? tauta gar ēn, hōs ephēn ^ ta dia tēs Proparaskeuēs ex autōn tōn Hellēnikōn philosophōn te kai syngrapheōn memartyrēmena, ex hōn kai ma- Lista daimones ontes ponēroi polyplokois mēchanais, tote men tais dia manteiōn, tote de tais diʼ oiōnōn ē symbolōn ē thymatōn ē tōn paraplēsiōn, to han- thrōpeion diastrephontes genos deiknyntai.

For to rejoice not only in the slaughter of irrational animals but also in the destruction of men, what excess of cruelty did that not surpass? These things, as I said, are attested in the Preparation from the Greek philosophers and historians themselves; from which, above all, they are shown to be wicked demons, perverting the human race by complex contrivances, now through oracles, now through birds or signs or victims or the like.

Notes and citation

Summary: The Greek writers themselves attest the demons’ delight in human sacrifice.

Cite (SBL): Eusebius, Dem. ev. 5.0.19 (Dindorf 3:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-19). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-19) · Report an error

5.0.20Dindorf 3:288–289

διό- περ ἀποφαντέον αὐτῶν τὰ χρηστήρια μὴ τοῦ ἐπὶ πάν- τῶν γεγονέναι θεοῦ. οὐκοῦν οὐδὲ συγκρίνειν αὐτὰ τοῖς Ἑβραίων προφήταις θεμιτὸν ἂν εἴη, ὧν ὁ πρῶ- τος ἱεροφάντης καὶ θεόλογος γέγονε Μώσης· ὅσων ἀγαθῶν τῷ βίῳ παραίτιος κατέστη· πρῶτον μὲν δογμάτων εὐαγγελικῶν καὶ ἀληθῶν περὶ τοῦ ποι- ᾐτοῦ καὶ δημιουργοῦ τῶν ἁπάντων θεοῦ, περί τε τοῦ δευτέρου αἰτίου τῶν μετʼ αὐτὸν λογικῶν καὶ νοερῶν οὐσιῶν, περί τε κοσμογονίας καὶ ἀνθρωπογονίας γραφὴν ἱερὰν ἐξέδωκεν, ἔτι τε τῶν θεοσεβῶν ἱστορίας τῶν πάλαι θεοφιλῶν Ἑβραίων, ὥσπερ τινὰς ἀρετῶν εἰκόνας ὑποτυπωσάμενος, εἰς ζῆλον τῶν ἀγαθῶν ἀνδρῶν τοὺς ὑπηκόους ἀνεκίνησε, καὶ νομοθεσίας ἐνθέου καὶ καταλλήλου τοῖς τότε χρωμένοις φωτὸς ἀπήρξατο λόγων, καὶ θρησκείας θεοσεβοῦς πέφηνεν εἰσαγωγεὺς, καὶ ἐπὶ πᾶσι τῶν μακροῖς ὕστερον χρόνοις ἔσεσθαι μελλόντων τὰς προρρήσεις ἀναπεφώνηκεν, ὡς μικρὸν ὕστερον μνημονευθήσεται.

dio- per apophanteon autōn ta chrēstēria mē tou epi pan- tōn gegonenai theou. oukoun oude synkrinein auta tois Hebraiōn prophētais themiton an eiē, hōn ho prō- tos hierophantēs kai theologos gegone Mōsēs; hosōn agathōn tǭ biǭ paraitios katestē; prōton men dogmatōn euangelikōn kai alēthōn peri tou poi- ę̄tou kai dēmiourgou tōn hapantōn theou, peri te tou deuterou aitiou tōn metʼ auton logikōn kai noerōn ousiōn, peri te kosmogonias kai anthrōpogonias graphēn hieran exedōken, eti te tōn theosebōn historias tōn palai theophilōn Hebraiōn, hōsper tinas aretōn eikonas hypotypōsamenos, eis zēlon tōn agathōn andrōn tous hypēkoous anekinēse, kai nomothesias entheou kai katallēlou tois tote chrōmenois phōtos apērxato logōn, kai thrēskeias theosebous pephēnen eisagōgeus, kai epi pasi tōn makrois hysteron chronois esesthai mellontōn tas prorrēseis anapephōnēken, hōs mikron hysteron mnēmoneuthēsetai.

Therefore we must declare that their oracles did not come from the God over all. Nor would it be right to compare them with the prophets of the Hebrews, of whom the first revealer of sacred things and theologian was Moses. How many good things he brought to human life! First, he published a sacred writing of gospel and true doctrines about God, the maker and creator of all things, about the second cause of the rational and intellectual beings after him, and about the origin of the world and of mankind. Further, by the stories of the pious Hebrews who loved God of old, sketching them as images of virtues, he roused his hearers to emulate good men. He began the words of a divine legislation fitted to those who then used it; he became the introducer of a God-fearing worship; and above all he uttered predictions of things to come long ages after, as will be recalled a little later.

Notes and citation

Summary: Unlike the oracles, Moses taught true doctrine about God and the “second cause,” gave examples of virtue, divine law, true worship, and prophecy.

The “second cause” (τοῦ δευτέρου αἰτίου) is Eusebius’s term for the Word.

Topics: Scripture and canon, Christology

Cite (SBL): Eusebius, Dem. ev. 5.0.20 (Dindorf 3:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-20). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-20) · Report an error

5.0.21Dindorf 3:289

καὶ τοιοῦτος μὶν οὗτος· κατὰ τὰ αὐτὰ δὲ καὶ οἱ μετʼ αὐτὸν προφῆται, πάρεργον μὲν, εἴπου τι τῶν ἐφημέρων ἐζητεῖτο, καὶ τοῦτο προύλεγον τοῖς ἐρωτῶσι, τὸ δὲ κεφάλαιον τῆς προφητείας αὐτοῖς ἐπὶ μεγάλοις συνετελεῖτο.

kai toioutos min houtos; kata ta auta de kai hoi metʼ auton prophētai, parergon men, eipou ti tōn ephēmerōn ezēteito, kai touto proulegon tois erōtōsi, to de kephalaion tēs prophēteias autois epi megalois syneteleito.

Such was he; and in the same way the prophets after him, as a side matter, if some everyday thing was asked, foretold this too to those who asked; but the main point of their prophecy was achieved in great things.

Notes and citation

Summary: The prophets sometimes answered small questions, but their main work concerned great matters.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.21 (Dindorf 3:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-21). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-21) · Report an error

5.0.22Dindorf 3:289–290

οὐ γὰρ ἐπὶ μαντείᾳ τῶν ἐφημέρων καὶ πρὸς τὸν παρόντα καιρὸν ἐπιζητουμένων οὐδέ γε σμικρῶν καὶ ταπεινῶν τὰ τῆς θεοφορίας ἠξιοῦντο, ἀλλʼ ἐπὶ τοῦ παντὸς ἀνθρώπων γένους ἡ τοῦ θείου πνεύματος ἐν αὐτοῖς ἔλλαμψις μεγίστην ὑπόθεσιν περιέχουσα, οὐ περὶ νοσοῦντος ἀνθρώπου τὸ σῶμα, οὐδὲ περὶ τῆς προσκαίρου καὶ πολυπαθοῦς ταύτης ζωῆς τὴν πρόρρησιν ἐπαγγελλομένη, οὐδὲ περί τινος ἀπολωλότος, οὐδʼ ἄλλως περί τινων μέσων καὶ ἀδιαφόρων, ἃ οὔτε παρόντα ψυχῆς βελτιώσει συμβάλλεται οὔτε μὴ παρόντα ζημίαν ἢ βλάβην περιποιεῖ. ἀλλʼ ἢν μὲν, ὡς ἔφην, ὅτε καὶ ταῦτα προύλεγον, οὐ κατὰ τὸν προηγούμενον δὲ λόγον, ἀλλὰ κατὰ ἀκολουθίαν τῆς τῶν κρειττόνων καταλήψεως· τὰ δέ γε πρωτοτύπως αἴτια τῆς ἐν τῷ προφητεύειν αὐτοὺς θεοληψίας μείζονα τὴν ὑπόθεσιν ἢ κατὰ τὰ εἰρημένα περι- εἶχεν·

ou gar epi manteią tōn ephēmerōn kai pros ton paronta kairon epizētoumenōn oude ge smikrōn kai tapeinōn ta tēs theophorias ēxiounto, allʼ epi tou pantos anthrōpōn genous hē tou theiou pneumatos en autois ellampsis megistēn hypothesin periechousa, ou peri nosountos anthrōpou to sōma, oude peri tēs proskairou kai polypathous tautēs zōēs tēn prorrēsin epangellomenē, oude peri tinos apolōlotos, oudʼ allōs peri tinōn mesōn kai adiaphorōn, ha oute paronta psychēs beltiōsei symballetai oute mē paronta zēmian ē blabēn peripoiei. allʼ ēn men, hōs ephēn, hote kai tauta proulegon, ou kata ton proēgoumenon de logon, alla kata akolouthian tēs tōn kreittonōn katalēpseōs; ta de ge prōtotypōs aitia tēs en tǭ prophēteuein autous theolēpsias meizona tēn hypothesin ē kata ta eirēmena peri- eichen;

For they were not counted worthy of divine inspiration for the divination of everyday things sought for the present moment, nor for small and humble matters. The shining of the divine Spirit in them embraced the greatest subject, concerning the whole human race; it did not promise predictions about a man sick in body, nor about this temporary life of many sufferings, nor about something lost, nor in general about intermediate and indifferent things, which when present contribute nothing to the improvement of the soul and when absent cause no loss or harm. There were times, as I said, when they foretold these things too, not as the chief purpose but as a consequence of their grasp of greater things; but the primary causes of their divine possession in prophesying embraced a greater subject than those mentioned.

Notes and citation

Summary: Hebrew prophecy concerned the salvation of all humanity, not everyday trivia, which it touched only incidentally.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.22 (Dindorf 3:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-22). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-22) · Report an error

5.0.23Dindorf 3:290

εἰ δʼ οὖν τις τὴν πᾶσαν περιοχὴν τῆς Μώσεως γραφῆς καὶ τῶν μετʼ αὐτὸν ἀκριβῶς διερευνήσειεν, εὕροι ἂν προτροπὴν καὶ διδασκαλίαν εὐσεβείας τῆς εἰς τὸν τῶν ὅλων θεὸν αὐτὸν δὴ τὸν δημιουργὸν ἀπάντων περιέχουσαν, γνῶσίν τε καὶ θεολογίαν τὴν ἀνωτάτω τοῦ δευτέρου αἰτίου, πάσης δὲ πολυθέου πλάνης ἀποτροπὴν, εἶτα τῶν πάλαι θεοφιλῶν ἀνδρῶν τῶν δὴ καὶ ἀπαρξαμένων τῆς εἰρημένης εὐσεβείας μνήμην, προρρήσεις τε καὶ ἀναφωνήσεις κατὰ τὸν ἐκείνων βίον ὑστέροις ποτὲ χρόνοις μελλόντων βιώσεσθαι, διʼ ἐπιφανείας καὶ παρουσίας εἰς ἀνθρώπους θεοῦ, αὐτοῦ δὴ τοῦ δευτέρου κυρίου καὶ θεοῦ μετὰ τὸν ἀνωτάτω πατέρα καὶ αὐτοῦ χρηματίζοντος διδασκάλου τῆς αὐτῆς εὐσεβείας, καὶ σωτῆρος ἐπιφανησομένου τῷ τῶν ἀνθρώπων βίῳ, διʼ οὗ πᾶσι τοῖς ἔθνεσιν, Ἕλλησιν ὁμοῦ καὶ βαρβάροις, προύλεγον τὸν τῆς θεοσεβείας τῶν πάλαι θεοφιλῶν Εβραίων τρόπον παραδοθήσεσθαι.

ei dʼ oun tis tēn pasan periochēn tēs Mōseōs graphēs kai tōn metʼ auton akribōs diereunēseien, heuroi an protropēn kai didaskalian eusebeias tēs eis ton tōn holōn theon auton dē ton dēmiourgon apantōn periechousan, gnōsin te kai theologian tēn anōtatō tou deuterou aitiou, pasēs de polytheou planēs apotropēn, eita tōn palai theophilōn andrōn tōn dē kai aparxamenōn tēs eirēmenēs eusebeias mnēmēn, prorrēseis te kai anaphōnēseis kata ton ekeinōn bion hysterois pote chronois mellontōn biōsesthai, diʼ epiphaneias kai parousias eis anthrōpous theou, autou dē tou deuterou kyriou kai theou meta ton anōtatō patera kai autou chrēmatizontos didaskalou tēs autēs eusebeias, kai sōtēros epiphanēsomenou tǭ tōn anthrōpōn biǭ, diʼ hou pasi tois ethnesin, Hellēsin homou kai barbarois, proulegon ton tēs theosebeias tōn palai theophilōn Ebraiōn tropon paradothēsesthai.

If anyone were to search out exactly the whole content of the writing of Moses and of those after him, he would find that it contains exhortation and teaching of piety toward the God of the universe himself, the creator of all; the supreme knowledge and theology of the second cause; the turning away from all polytheistic error; then the memory of the God-loving men of old who began that piety; and predictions and proclamations that men would live according to their way of life at some later time, through the appearing and coming among men of God, the second Lord and God after the supreme Father, who would himself be called teacher of the same piety and would appear as savior in the life of men; through whom, they foretold, the way of piety of the God-loving Hebrews of old would be handed on to all nations, Greeks and barbarians alike.

Notes and citation

Summary: Moses and the prophets taught worship of the Creator, theology of the second cause, and foretold that God, the second Lord, would come to spread the patriarchs’ piety to all nations.

Eusebius calls Christ “the second Lord and God after the supreme Father” (τοῦ δευτέρου κυρίου καὶ θεοῦ μετὰ τὸν ἀνωτάτω πατέρα).

Topics: Christology, Trinity, Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.23 (Dindorf 3:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-23). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-23) · Report an error

5.0.24Dindorf 3:290

ταῦτα Μωσῆς, ταῦτα δὲ καὶ τῶν λοιπῶν προφητῶν παῖδες, οἳ πάντες ἐξ ἑνὸς στόματος προεκήρυττον· καὶ τοῦτʼ ἦν τὸ τῆς εἰς ἀνθρώπους τοῦ θείου πνεύματος ἐπιφορᾶς αἴτιον, διδάξαι θεογνωσίαν ἀνθρώπους καὶ τὴν ἀνωτάτω περὶ πατρὸς καὶ υἱοῦ θεολογίαν, παιδεῦσαί τε τρόπον ἀληθοῦς εὐσεβείας, καὶ μνημονεῦσαι τῶν πάλαι κατωρθωκότων, καὶ τῶν μετὰ ταῦτα τῆς τῶν προγόνων εὐσεβείας ἐκπεπτωκότων, τόν τε κατὰ τούτʼ ὢν ἔλεγχον διὰ μακρῶν ἐκφᾶναι λόγων, θεσπίσαι τε τὴν παρουσίαν τοῦ σωτῆρος καὶ διδασκάλου τοῦ παντὸς ἀνθρώπων γένους, καὶ τὴν διʼ αὐτοῦ τῆς παλαιὰς Ἑβραίων θεοσεβείας εἰς πάντα τὰ ἔθνη μετάδοσιν προκηρῦξαι.

tauta Mōsēs, tauta de kai tōn loipōn prophētōn paides, hoi pantes ex henos stomatos proekērytton; kai toutʼ ēn to tēs eis anthrōpous tou theiou pneumatos epiphoras aition, didaxai theognōsian anthrōpous kai tēn anōtatō peri patros kai huiou theologian, paideusai te tropon alēthous eusebeias, kai mnēmoneusai tōn palai katōrthōkotōn, kai tōn meta tauta tēs tōn progonōn eusebeias ekpeptōkotōn, ton te kata toutʼ ōn elenchon dia makrōn ekphanai logōn, thespisai te tēn parousian tou sōtēros kai didaskalou tou pantos anthrōpōn genous, kai tēn diʼ autou tēs palaias Hebraiōn theosebeias eis panta ta ethnē metadosin prokēryxai.

This Moses proclaimed, and this the sons of the other prophets too, who all proclaimed it beforehand as from one mouth. And this was the reason for the coming of the divine Spirit upon men: to teach men the knowledge of God and the supreme theology of Father and Son, to train them in the way of true piety, to recall those who had succeeded of old and those afterwards who fell from their forefathers’ piety, to set out at length the reproof of these, to prophesy the coming of the Savior and teacher of the whole human race, and to proclaim beforehand the passing on, through him, of the ancient piety of the Hebrews to all the nations.

Luke 1:70 (echo, low confidence)

Notes and citation

Summary: The Spirit inspired the prophets to teach the theology of Father and Son, true piety, and the coming Savior who would bring that piety to all nations.

The digital text repeats a syllable (ἐπιφορᾶς φορᾶς).

Notes on the original text

Digital text corrected (repeated syllable): ἐπιφορᾶς φορᾶς → ἐπιφορᾶς.

Topics: Scripture and canon, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.0.24 (Dindorf 3:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-24). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-24) · Report an error

5.0.25Dindorf 3:290–291

Ταῦτα ἦν τὰ ἐξ αἰῶνος στήλαις καὶ βίβλοις ἱεραῖς τῶν προφήτων συμφώνως ἀναπεφωνημένα· αὐτὰ δὴ ταῦτα, ἃ καὶ ἡμῖν αὐτοῖς ὀφθαλμοῖς μετὰ τὸν μακρὸν αἰῶνα εἰσέτι νῦν πληρούμενα συνορᾶται, μιᾷ δὲ φωνῇ πάντες οὗτοι καὶ θείῳ πνεύματι κάτοχοι πᾶσιν ἀνθρώποις τὸ φῶς τῆς ἀληθοῦς προεκήρυττον εὐσεβείας, ἁγνείαν τε ψυχῆς καὶ σώματος, παντελῆ τε κάθαρσιν διανοίας, ἣν αὐτοὶ πρότερον ἠσκηκότες τοῖς ὑπηκόοις προυβάλλοντο, πάσης ἀκολάστου πράξεως τοὺς προσιόντας ἀπείργοντες, μηδὲ τῆς πολυθέου πλάνης ἀπομιμεῖσθαι τὰς ἐκθέσμους ἐπιτηδεύσεις, προτροπάδην δὲ φεύγειν διδάσκοντες πάσαν δαιμονικὴν ἐγχείρησιν, καὶ τὰς πάλαι περισπουδάστους ἐκείνας ἀνθρωποθυσίας, τάς τε αἰσχρὰς καὶ ἐπιρρήτους περὶ θεῶν διηγήσεις, ὧν ἀπείργοντες μόνῳ προσανέχειν συνεβούλευον τῷ πάντων δημιουργῷ θεῷ, οἷα ἐφόρῳ καὶ κριτῇ τυγχάνοντι τῶν ἐν ἀνθρώποις πραττομένων, μηδὲ ἀγνοεῖν τὸν μέλλοντα εἰς ἀνθρώπους ἐπιδημεῖν τὸν Χριστὸν τοῦ θεοῦ, σωτῆρα παντὸς γένους ἀνθρώπων καὶ διδάσκαλον βαρβάρων ὁμοῦ καὶ Ἑλλήνων εὐσεβείας τῆς ἀληθοῦς καταστησάμενον.

Tauta ēn ta ex aiōnos stēlais kai biblois hierais tōn prophētōn symphōnōs anapephōnēmena; auta dē tauta, ha kai hēmin autois ophthalmois meta ton makron aiōna eiseti nyn plēroumena synoratai, mią de phōnę̄ pantes houtoi kai theiǭ pneumati katochoi pasin anthrōpois to phōs tēs alēthous proekērytton eusebeias, hagneian te psychēs kai sōmatos, pantelē te katharsin dianoias, hēn autoi proteron ēskēkotes tois hypēkoois prouballonto, pasēs akolastou praxeōs tous prosiontas apeirgontes, mēde tēs polytheou planēs apomimeisthai tas ekthesmous epitēdeuseis, protropadēn de pheugein didaskontes pasan daimonikēn encheirēsin, kai tas palai perispoudastous ekeinas anthrōpothysias, tas te aischras kai epirrētous peri theōn diēgēseis, hōn apeirgontes monǭ prosanechein synebouleuon tǭ pantōn dēmiourgǭ theǭ, hoia ephorǭ kai kritę̄ tynchanonti tōn en anthrōpois prattomenōn, mēde agnoein ton mellonta eis anthrōpous epidēmein ton Christon tou theou, sōtēra pantos genous anthrōpōn kai didaskalon barbarōn homou kai Hellēnōn eusebeias tēs alēthous katastēsamenon.

These are the things proclaimed in harmony from ages past on the monuments and sacred books of the prophets: the very things we now see, after the long ages, being fulfilled before our eyes. With one voice all these men, possessed by the divine Spirit, proclaimed beforehand to all men the light of true piety: purity of soul and body and complete cleansing of mind, which they first practiced themselves and then set before their hearers; keeping those who came to them from every licentious deed, and from imitating the lawless practices of polytheistic error; teaching them to flee headlong from every demonic undertaking, from those human sacrifices once so zealously pursued, and from the shameful and abominable tales about the gods. Keeping them from these, they counseled them to give heed only to God, the creator of all, as overseer and judge of what men do, and not to be ignorant of the Christ of God who was to come among men and be established as Savior of the whole human race and teacher of true piety to barbarians and Greeks alike.

Notes and citation

Summary: With one voice the prophets taught purity, rejection of idolatry and human sacrifice, worship of the Creator, and the coming of Christ.

Topics: Scripture and canon, Ethics

Cite (SBL): Eusebius, Dem. ev. 5.0.25 (Dindorf 3:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-25). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-25) · Report an error

5.0.26Dindorf 3:291

τοσοῦτόν τι ἦν τὸ διάφορον τῶν ὑπὸ τοῦ θείου πνεύματος κατόχων καὶ τῶν ὑπὸ δαιμονικῆς ἐνεργείας μαντεύεσθαι προσποιουμένων. εἶτα τὸ μὲν πονηρὸν δαιμόνιον, οἷα σκότου οἰκεῖον, σκότον καὶ ἀχλὺν περιβάλλον τῇ ψυχῇ διὰ τῆς ἐπιφοιτήσεως, τὸν ὑπʼ αὐτοῦ οἶα νεκρὸν ἐξήπλου τοῦ κατὰ φύσιν λογισμοῦ παρευηνεγμένον, οὐδʼ ἑπόμενον τοῖς λεγομένοις ἢ πραττομένοις διʼ αὐτοῦ, παντελῶς δʼ ἀναίσθητον καὶ παράφρονα, παρʼ ὃ καὶ μαντείαν ὥσπερ τινὰ μανίαν εἰκότως ἐοίκασι τὴν τοιάνδε κατάπτωσιν ἐπικεκληκέναι.

tosouton ti ēn to diaphoron tōn hypo tou theiou pneumatos katochōn kai tōn hypo daimonikēs energeias manteuesthai prospoioumenōn. eita to men ponēron daimonion, hoia skotou oikeion, skoton kai achlyn periballon tę̄ psychę̄ dia tēs epiphoitēseōs, ton hypʼ autou oia nekron exēplou tou kata physin logismou pareuēnegmenon, oudʼ hepomenon tois legomenois ē prattomenois diʼ autou, pantelōs dʼ anaisthēton kai paraphrona, parʼ ho kai manteian hōsper tina manian eikotōs eoikasi tēn toiande kataptōsin epikeklēkenai.

So great was the difference between those possessed by the divine Spirit and those who pretended to divine by demonic activity. The evil demon, as akin to darkness, cast darkness and mist over the soul by its visitation, and laid out its victim like a dead man, carried away from his natural reason, not following what was said or done through him, wholly insensible and out of his mind. That is why they seem, reasonably, to have called such a collapse “mantic,” as a kind of mania.

Notes and citation

Summary: Demonic possession darkened the mind and left its victim senseless, which is why pagan divination was likened to madness.

Eusebius plays on μαντεία (“divination”) and μανία (“madness”), an etymology found in Plato, Phaedrus 244c.

Extrabiblical texts: Plato, Phaedr. 244c (Plato (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 5.0.26 (Dindorf 3:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-26). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-26) · Report an error

5.0.27Dindorf 3:291–292

τὸ δέ γε ἀληθῶς καὶ ἔνθεον πνεῦμα, φωτοειδὲς, μᾶλλον δὲ φῶς αὐτὸ τυγχάνον, ᾗ δʼ ἂν ἐπέλθῃ ψυχῇ, καινὴν παραχρῆμα καὶ λαμπροτάτην φωτὸς ἡμέραν ἐν αὐτῇ κατειργάζετο, διαυγεστέραν τε καὶ θεωρητικωτέραν πολὺ πλέον νῦν ἢ πρότερον αὐτὴν αὐτῆς ἀποφαῖνον, ὥστε νήφειν καὶ ἐγρηγορέναι, συνορᾶν τε πάντων μάλιστα καὶ συγκρίνειν τὰ θεσπιζόμενα.

to de ge alēthōs kai entheon pneuma, phōtoeides, mallon de phōs auto tynchanon, hę̄ dʼ an epelthę̄ psychę̄, kainēn parachrēma kai lamprotatēn phōtos hēmeran en autę̄ kateirgazeto, diaugesteran te kai theōrētikōteran poly pleon nyn ē proteron autēn autēs apophainon, hōste nēphein kai egrēgorenai, synoran te pantōn malista kai synkrinein ta thespizomena.

But the true and divine Spirit, being light-like, or rather light itself, whenever it came upon a soul, at once produced in it a new and most brilliant day of light, rendering the soul far clearer and more contemplative now than it was before, so that it was sober and awake, and above all able to perceive and weigh what was being prophesied.

Notes and citation

Summary: The Holy Spirit enlightened the prophets’ minds, keeping them sober and aware.

The digital text repeats a syllable (ἀποφαῖνον, φαῖνον).

Notes on the original text

Digital text corrected (repeated syllable): ἀποφαῖνον, φαῖνον, → ἀποφαῖνον,.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.27 (Dindorf 3:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-27). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-27) · Report an error

5.0.28Dindorf 3:292

παρʼ ὅ μοι δοκοῦμεν εὖ καὶ ἀληθῶς προφήτας ἀποκαλεῖν τοὺς τοιούσδε παρὰ τὸ προφαίνειν καὶ προφωτίζειν ἐν αὐτοῖς τὸ θεῖον πνεῦμα μὴ μόνον τὰ παρόντα, ἀλλὰ καὶ τῶν μελλόντων ἀληθῆ καὶ ἀκριβῆ γνῶσιν.

parʼ ho moi dokoumen eu kai alēthōs prophētas apokalein tous toiousde para to prophainein kai prophōtizein en autois to theion pneuma mē monon ta paronta, alla kai tōn mellontōn alēthē kai akribē gnōsin.

For this reason we rightly and truly call such men prophets, because the divine Spirit shows forth and sheds light beforehand within them, not only on present things, but also on true and exact knowledge of the future.

Notes and citation

Summary: Prophets are so called because the Spirit reveals the future to them.

Eusebius derives προφήτης from προφαίνειν (“show forth”).

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.28 (Dindorf 3:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-28). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-28) · Report an error

5.0.29Dindorf 3:292

σκέψασθε δὲ εἰ μὴ πολὺ κρείττων οὗτος καὶ ἀληθὴς ὁ λόγος, φάσκων πνεῦμα θεῖον ψυχαῖς ἐπιφοιτᾶν κεκαθαρμέναις καὶ νῷ λογικῷ καὶ διαυγεῖ πρὸς ὑποδοχὴν τοῦ θείου παρεσκευασμέναις, ἢ ὁ τῶν ἐν ἀψύχῳ ὕλῃ καὶ σκοτίοις μυχοῖς ἐναποκλειόντων τὸ θεῖον ἔν τε γυναικῶν καὶ ἀνδρῶν οὐ καθαραῖς ψυχαῖς, ἤδη δὲ καὶ ἐπὶ κόρακας καὶ ἱέρακας καὶ ἄλλους οἰωνοὺς, ἐπί τε αἶγας καὶ ἄλλα ζῷα, ναὶ μὴν καὶ ἐπὶ ὑδάτων συστάσεις, ἔν τε ἡπατοσκοπίαις, καὶ αἵμασι μυσερῶν καὶ εἰδεχθῶν κνωδάλων, ἑρπετῶν τε ἰοβόλων σώμασιν, οἷον δρακόντων καὶ γάλων καί τινων ἄλλων τοιουτοτρόπων, διʼ ὧν τὴν τῶν μελλόντων πρόγνωσιν οἶ θαυμάσιοι τὸν ἐπὶ πάντων θεὸν ἐκφαίνειν ὑπειλήφασι.

skepsasthe de ei mē poly kreittōn houtos kai alēthēs ho logos, phaskōn pneuma theion psychais epiphoitan kekatharmenais kai nǭ logikǭ kai diaugei pros hypodochēn tou theiou pareskeuasmenais, ē ho tōn en apsychǭ hylę̄ kai skotiois mychois enapokleiontōn to theion en te gynaikōn kai andrōn ou katharais psychais, ēdē de kai epi korakas kai hierakas kai allous oiōnous, epi te aigas kai alla zǭa, nai mēn kai epi hydatōn systaseis, en te hēpatoskopiais, kai haimasi myserōn kai eidechthōn knōdalōn, herpetōn te iobolōn sōmasin, hoion drakontōn kai galōn kai tinōn allōn toioutotropōn, diʼ hōn tēn tōn mellontōn prognōsin oi thaumasioi ton epi pantōn theon ekphainein hypeilēphasi.

Consider whether this account is not far better and true, which says that the divine Spirit visits souls purified and prepared with a rational and clear mind to receive the divine, rather than the account of those who shut up the divine in lifeless matter and dark recesses, in the impure souls of women and men, and even in crows and hawks and other birds, in goats and other animals, indeed in springs of water, in the inspection of livers, in the blood of loathsome and hateful beasts, and in the bodies of venomous reptiles, such as serpents and weasels and other such creatures, through which these admirable people suppose that the God over all reveals foreknowledge of the future.

Notes and citation

Summary: It is more fitting that God’s Spirit inspires purified souls than that he speaks through birds, entrails, and reptiles.

Cite (SBL): Eusebius, Dem. ev. 5.0.29 (Dindorf 3:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-29). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-29) · Report an error

5.0.30Dindorf 3:292–293

τοῦτο δʼ ἀνδρῶν ἢν μὴ συνεωρακότων θεοῦ φύσιν, μηδέ γε θείου πνεύματος δύναμιν ἐπινενοηκότων, οὐδαμῶς μὲν ἐμφιλοχωροῦσαν ἀψύχοις ἢ ἀλόγοις ζῴοις, ἀλλʼ οὐδʼ έν λογικοῖς ἅπασιν, εἰ μή ποτε * * ἄρα ἢ μόνων ψυχῶν καὶ ἐναρέτοις ψυχαῖς, οἴους ἡμῖν ἀρτίως ὁ λόγος τοὺς Ἑβραίων ὑπέγραψε προφήτας· οὓς τοῦ θείου πνεύματος φαμὲν ἀξιωθῆναι, μεγάλων ἕνεκεν πραγμάτων οἰκουμένης ἁπάσης ἀνθρώπων βελτιώσει συμβαλλομένων.

touto dʼ andrōn ēn mē syneōrakotōn theou physin, mēde ge theiou pneumatos dynamin epinenoēkotōn, oudamōs men emphilochōrousan apsychois ē alogois zǭois, allʼ oudʼ en logikois hapasin, ei mē pote * * ara ē monōn psychōn kai enaretois psychais, oious hēmin artiōs ho logos tous Hebraiōn hypegrapse prophētas; hous tou theiou pneumatos phamen axiōthēnai, megalōn heneken pragmatōn oikoumenēs hapasēs anthrōpōn beltiōsei symballomenōn.

This belonged to men who had not perceived the nature of God, nor understood the power of the divine Spirit, which in no way likes to dwell in lifeless or irrational creatures, nor even in all rational beings, but … only in virtuous souls, such as our argument just described the prophets of the Hebrews to be; who, we say, were counted worthy of the divine Spirit for the sake of great matters contributing to the improvement of men throughout the whole world.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The Spirit dwells only in virtuous souls like the Hebrew prophets, for purposes that benefit the whole world.

The edition marks a gap (* *) in this section.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.30 (Dindorf 3:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-30). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-30) · Report an error

5.0.31Dindorf 3:293

εἰ δέ ποτʼ αὐτοῖς σκιᾶς δίκην ἐπηκολούθει τὸ καὶ τὰ παρόντα τῶν μέσων καὶ ἀδιαφόρων γνωρίζειν, καὶ προλέγειν κατὰ καιρὸν τὰ ἀγνοούμενα τοῖς ἐρωτῶσιν, ἀναγκαίως καὶ τοῦτο τοῖς πάλαι αὐτοῖς πλησιάζουσι παρεῖχον, ὡς ἂν μὴ δοκοῖεν οἷ λίχνοι περὶ τὰς προγνώσεις εὐλόγως ἀποκλίνειν ἐπὶ τὰ ἔξω τόν ἀλλοφύλων ἐθνῶν μαντεῖα σπάνει προφήτων οἰκείων.

ei de potʼ autois skias dikēn epēkolouthei to kai ta paronta tōn mesōn kai adiaphorōn gnōrizein, kai prolegein kata kairon ta agnooumena tois erōtōsin, anankaiōs kai touto tois palai autois plēsiazousi pareichon, hōs an mē dokoien hoi lichnoi peri tas prognōseis eulogōs apoklinein epi ta exō ton allophylōn ethnōn manteia spanei prophētōn oikeiōn.

And if sometimes, like a shadow, there followed them the ability to know present things of intermediate and indifferent kind, and to foretell in due season things unknown to those who asked, they necessarily supplied this too to those who came to them of old, so that the greedy for foreknowledge might not seem to have reasonable grounds for turning aside to the outside oracles of foreign nations for lack of prophets of their own.

Notes and citation

Summary: Prophets answered ordinary questions only so that Israel would not turn to pagan oracles.

Cite (SBL): Eusebius, Dem. ev. 5.0.31 (Dindorf 3:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-31). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-31) · Report an error

5.0.32Dindorf 3:293

Ἀλλὰ ταῦτα μὲν ὧδε τέλος ἐχέτω, τῆς ἐν τοῖς Ἑβραίων προφήταις θείας δυνάμεως ὄντα παραστατικά. ὥρα δὴ οὖν αὐτοῖς, οἵα δὴ ἐνθέοις ἀνδράσι καὶ σοφοῖς οὐ κατʼ ἄνθρωπον γενομένοις, κατʼ ἐπίπνοιαν δὲ θείου πνεύματος, πείθεσθαι διδάσκουσι, παιδεύεσθαί τε τὰ παρʼ αὐτοῖς δόγματα καὶ τὰς εὐσεβεῖς καὶ ἀδιαπτώτους θεολογίας, οὐκέτʼ ἀμφιβολίαν ἔχοντα, μή πη ἀρετῆς καὶ ἀληθείας ἀλλότριον ἐπάγονται· φέρʼ οὖν ἤδη λοιπὸν ἀναλαβόντες ἐξ ὑπαρχῆς τὸν λόγον τὴν ἐν τοῖς εὐαγγελίοις περὶ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ θεολογίαν ἀπὸ τῆς προφητικῆς μαρτυρίας πιστωσώμεθα.

Alla tauta men hōde telos echetō, tēs en tois Hebraiōn prophētais theias dynameōs onta parastatika. hōra dē oun autois, hoia dē entheois andrasi kai sophois ou katʼ anthrōpon genomenois, katʼ epipnoian de theiou pneumatos, peithesthai didaskousi, paideuesthai te ta parʼ autois dogmata kai tas eusebeis kai adiaptōtous theologias, ouketʼ amphibolian echonta, mē pē aretēs kai alētheias allotrion epagontai; pherʼ oun ēdē loipon analabontes ex hyparchēs ton logon tēn en tois euangeliois peri tēn tou sōtēros hēmōn Iēsou tou Christou theologian apo tēs prophētikēs martyrias pistōsōmetha.

But let this be the end of these matters, which set forth the divine power in the prophets of the Hebrews. It is time, then, to obey them as inspired and wise men, who became such not in human fashion but by the inspiration of the divine Spirit, as they teach us, and to be instructed in their doctrines and their pious and unerring theology, no longer doubting whether they bring in anything foreign to virtue and truth. Come then, taking up the argument from the beginning, let us confirm the theology concerning our Savior Jesus the Christ in the Gospels from the prophetic testimony.

Notes and citation

Summary: Having shown the prophets’ divine inspiration, Eusebius will confirm the Gospels’ theology of Christ from them.

Topics: Scripture and canon, Christology

Cite (SBL): Eusebius, Dem. ev. 5.0.32 (Dindorf 3:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-32). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-32) · Report an error

5.0.33Dindorf 3:293

ἡ μὲν οὖν εὐαγγελικὴ μαρτυρία ὧδε τὸν Χριστὸν θεολογεῖ “ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδʼ ἕν.᾿ καλεῖ δʼ αὐτὸν καὶ φῶς νοερὸν, καλεῖ δὲ καὶ κύριον, ὥσπερ οὖν καὶ θεόν.

hē men oun euangelikē martyria hōde ton Christon theologei “en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos. panta diʼ autou egeneto, kai chōris autou egeneto oudʼ hen.᾿ kalei dʼ auton kai phōs noeron, kalei de kai kyrion, hōsper oun kai theon.

The gospel testimony, then, speaks of the Christ as God thus: “In the beginning was the Word, and the Word was with God, and the Word was God. All things came into being through him, and without him not one thing came into being.” It calls him also intellectual light, and calls him Lord, as also God.

John 1:1 (quotation, high confidence) · John 1:3 (quotation, high confidence) · John 1:9 (allusion, medium confidence)

Notes and citation

Summary: John’s Gospel calls Christ the Word, God, light, and Lord.

The quotation is John 1:1, 3. The digital text repeats a syllable (ἐγένετο ἔνετο).

Notes on the original text

Digital text corrected (repeated syllable): ἐγένετο ἔνετο οὐδʼ → ἐγένετο οὐδʼ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.0.33 (Dindorf 3:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-33). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-33) · Report an error

5.0.34Dindorf 3:293–294

καὶ ὁ θεσπέσιος δὲ Παῦλος, οἷα τοῦ Χριστοῦ μαθητὴς ὢν καὶ ἀπόστολος, συνᾴδει τῇ θεολογίᾳ, ταῦτα περὶ αὐτοῦ διεξιών ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς εἴτε θρόνοι, εἴτε κυριότητες, εἴτε ἀρχαὶ, εἴτε ἐξουσίαι. τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, καὶ αὐτός ἐστι πρὸ πάντων, καὶ τὰ πάντα διʼ αὐτοῦ συνέστηκε.” κεκληται καὶ θεοῦ δύναμις καὶ θεοῦ σοφία. αὐτὰ δὴ οὖν ταῦτα πρόκειται καὶ νῦν ἀπὸ τῶν παρὰ Ἑβραίοις γραφῶν ἐξανθίσασθαι, ὡς ἂν διὰ τῆς ἐν ἑκατέροις τοῖς μέρεσι συμφωνίας ἡ τοῦ ἀληθοῦς ἀπόδειξις παρασταθείη.

kai ho thespesios de Paulos, hoia tou Christou mathētēs ōn kai apostolos, synądei tę̄ theologią, tauta peri autou diexiōn hos estin eikōn tou theou tou aoratou, prōtotokos pasēs ktiseōs, hoti en autǭ ektisthē ta panta ta en tois ouranois kai ta epi tēs gēs eite thronoi, eite kyriotētes, eite archai, eite exousiai. ta panta diʼ autou kai eis auton ektistai, kai autos esti pro pantōn, kai ta panta diʼ autou synestēke.” keklētai kai theou dynamis kai theou sophia. auta dē oun tauta prokeitai kai nyn apo tōn para Hebraiois graphōn exanthisasthai, hōs an dia tēs en hekaterois tois meresi symphōnias hē tou alēthous apodeixis parastatheiē.

And the inspired Paul, as a disciple and apostle of Christ, agrees with this theology when he says of him: “who is the image of the invisible God, the firstborn of all creation; for in him were created all things in the heavens and on the earth, whether thrones or lordships or rulers or authorities. All things were created through him and for him; and he is before all things, and all things hold together through him.” He is also called the power of God and the wisdom of God. These very things we now propose to gather from the Scriptures of the Hebrews, so that the proof of the truth may be established through the agreement of both parts.

Col 1:15–17 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence)

Notes and citation

Summary: Paul’s Christology in Colossians agrees with John’s; Eusebius will show the same teaching in the Hebrew Scriptures.

The quotation is Col 1:15–17; “the power of God and the wisdom of God” is 1 Cor 1:24.

Topics: Christology, Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.34 (Dindorf 3:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-34). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-34) · Report an error

5.0.35Dindorf 3:294

χρὴ δὲ μὴ ἀγνοεῖν ὅτι οἶ μὲν θεῖοι χρησμοὶ πολὺ τὸ καὶ πρὸς λέξιν καὶ πρὸς διάνοιαν ὑπερφυὲς τῇ Ἑβραίων φωνῇ περιέχοντες, διαφόρου τῆς ἐπὶ Ἑλληνικὸν ἑρμηνείας τετυχήκασι, τοῦ δυσθεωρήτου χάριν ἑβδομήκοντα δʼ οὖν ἄνδρες ἀθρόως Ἑβραῖοι συμφώνως αὐτὰς μεταβεβλήκασιν, οἶς μάλιστα τὸν νοῦν προσέξομεν, ὅτι δὴ καὶ τῇ τοῦ Χριστοῦ ἐκκλησίᾳ τούτοις κεχρῆσθαι φίλον.

chrē de mē agnoein hoti oi men theioi chrēsmoi poly to kai pros lexin kai pros dianoian hyperphyes tę̄ Hebraiōn phōnę̄ periechontes, diaphorou tēs epi Hellēnikon hermēneias tetychēkasi, tou dystheōrētou charin hebdomēkonta dʼ oun andres athroōs Hebraioi symphōnōs autas metabeblēkasin, ois malista ton noun prosexomen, hoti dē kai tę̄ tou Christou ekklēsią toutois kechrēsthai philon.

We must not forget that the divine oracles, which contain much that is extraordinary in the Hebrew language, both in wording and in sense, have received various translations into Greek because of their difficulty. But seventy Hebrew men together translated them in agreement, and to these we shall pay most attention, since the church of Christ is accustomed to use them.

Notes and citation

Summary: Eusebius will rely chiefly on the Septuagint, the church’s version.

The “seventy” are the translators of the Septuagint, as told in the Letter of Aristeas.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.35 (Dindorf 3:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-35). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-35) · Report an error

5.0.36Dindorf 3:294

εἰ δέ που γίνοιτο χρεία, οὐδὲ τὰς τῶν μετὰ ταῦτα νεωτέρων ἑρμηνευτῶν ἐκδόσεις, αἷς φίλον εἰσέτι νῦν Ἰουδαίοις χρῆσθαι, παραιτησόμεθα· ὡς ἂν πανταχόθεν τὰ τῆς ἀποδείξεως ἡμῖν βεβαιοτέρας τύχοι παραστάσεως. τούτων ἡμῖν πεπροοιμιασμένων καὶ τῶν ἐνθέων φωνῶν ἤδη λοιπὸν ἐφαψόμεθα.

ei de pou ginoito chreia, oude tas tōn meta tauta neōterōn hermēneutōn ekdoseis, hais philon eiseti nyn Ioudaiois chrēsthai, paraitēsometha; hōs an pantachothen ta tēs apodeixeōs hēmin bebaioteras tychoi parastaseōs. toutōn hēmin peprooimiasmenōn kai tōn entheōn phōnōn ēdē loipon ephapsometha.

But where there is need, we shall not refuse the editions of the later, more recent translators, which the Jews are still accustomed to use even now, so that the proof may have firmer support from every side. With this preface, let us now take up the divine words themselves.

Notes and citation

Summary: He will also use the later Greek versions favored by Jews when helpful.

The later translators are Aquila, Symmachus, and Theodotion.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.0.36 (Dindorf 3:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-0-1/#p-5-0-36). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-0-36) · Report an error