Demonstration of the Gospel 5.1.1–5.2.10

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 38 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 1

5.1.1Dindorf 3:294–295

‟Ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν, καὶ γνῶσιν, καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην. φόβος κυρίου μισεῖ ἀδικίαν, ὕβριν τε καὶ ὑπερηφανίαν καὶ ὁδοὺς πονηρῶν. μεμίσηκα δὲ ἐγὼ διεστραμμένας ὁδοὺς κακῶν. ἐμὴ βουλὴ καὶ ἀσφάλεια, ἐμὴ φρόνησις, ἐμὴ δὲ ἰσχύς. διʼ ἐμοῦ βασιλεῖς βασιλεύουσιν, καὶ οἱ δυνάσται γράφουσι δικαιοσύνην. διʼ ἐμοῦ μεγιστᾶνες μεγαλύνονται, καὶ τύραννοι διʼ ἐμοῦ κρατοῦσι γῆς· ἐγὼ τοὺς ἐμὲ φιλοῦντας ἀγαπῶ, οἱ δὲ ἐμὲ ζητοῦντες εὑρήσουσι χάριν· πλοῦτος καὶ δόξα ἐμοὶ ὑπάρχει, καὶ κτῆσις πολλῶν καὶ δικαιοσύνη.

‟Egō hē sophia kateskēnōsa boulēn, kai gnōsin, kai ennoian egō epekalesamēn. phobos kyriou misei adikian, hybrin te kai hyperēphanian kai hodous ponērōn. memisēka de egō diestrammenas hodous kakōn. emē boulē kai asphaleia, emē phronēsis, emē de ischys. diʼ emou basileis basileuousin, kai hoi dynastai graphousi dikaiosynēn. diʼ emou megistanes megalynontai, kai tyrannoi diʼ emou kratousi gēs; egō tous eme philountas agapō, hoi de eme zētountes heurēsousi charin; ploutos kai doxa emoi hyparchei, kai ktēsis pollōn kai dikaiosynē.

“I, Wisdom, have made counsel my dwelling, and knowledge and understanding I have called upon. The fear of the Lord hates injustice, insolence and arrogance and the ways of the wicked; and I hate the perverted ways of evil men. Mine are counsel and security, mine is understanding, mine is strength. By me kings reign, and the mighty write righteousness. By me great men are magnified, and by me tyrants rule the earth. I love those who love me, and those who seek me will find grace. Riches and glory belong to me, and the possession of much, and righteousness.

Prov 8:12–18 (quotation, high confidence)

Notes and citation

Summary: Proverbs 8 begins: Wisdom speaks of her counsel and her rule over kings.

The quotation, continuing through 5.1.3, is Prov 8:12–31 in the Septuagint wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.1.1 (Dindorf 3:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-1). (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).

5.1.2Dindorf 3:295

βέλτιον ἐμὲ καρπίζεσθαι ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν ’ τὰ δὲ ἐμὰ γεννήματα κρεῖσσον ἀργυρίου ἐκλεκτοῦ. ἐν ὁδοῖς δικαιοσύνης περιπατῶ, καὶ ἐν ὁδοῖς δικαιο- συνῆς ἀναστρέφομαι ^ ἵνα μερίσω τοῖς ἐμὲ ἀγαπῶσιν ὕπαρξιν, καὶ τοὺς θησαυροὺς αὐτῶν ἐμπλήσω ἀγα- θῶν ’ ἐὰν ἀναγγείλω ὑμῖν τὰ καθʼ ἡμέραν γινόμενα, μνημονεύσω τὰ ἐξ αἰῶνος ἀριθμῆσαι. κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶ- νος ἐθεμελίωσέ με, ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποι- ῆσαι καὶ πρὸ τοῦ τἀς ἀβύσσους ποιήσαι.

beltion eme karpizesthai hyper chrysion kai lithon timion polyn ’ ta de ema gennēmata kreisson argyriou eklektou. en hodois dikaiosynēs peripatō, kai en hodois dikaio- synēs anastrephomai ^ hina merisō tois eme agapōsin hyparxin, kai tous thēsaurous autōn emplēsō aga- thōn ’ ean anangeilō hymin ta kathʼ hēmeran ginomena, mnēmoneusō ta ex aiōnos arithmēsai. kyrios ektisen me archēn hodōn autou eis erga autou, pro tou aiō- nos ethemeliōse me, en archę̄ pro tou tēn gēn poi- ēsai kai pro tou tas abyssous poiēsai.

It is better to gain me than gold and much precious stone, and my fruits are better than choice silver. I walk in the ways of righteousness, and I turn about in the paths of justice, that I may divide substance to those who love me and fill their treasuries with good things. If I declare to you the things that happen day by day, I will remember to recount the things from of old. The Lord created me as the beginning of his ways for his works; before the age he founded me, in the beginning, before he made the earth and before he made the depths,

Prov 8:19–24 (quotation, high confidence)

Notes and citation

Summary: Wisdom says the Lord created her as the beginning of his ways before the world.

Prov 8:19–24 (LXX); “created me” (ἔκτισέν με) is the Septuagint reading of 8:22. “That” renders ἵνα; the digital text reads ἔνα.

Notes on the original text

Digital text corrected (OCR: ἔνα for ἵνα): ἔνα μερίσω → ἵνα μερίσω.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.1.2 (Dindorf 3:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-2). (abbreviation not yet checked)

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5.1.3Dindorf 3:295

πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων, πρὸ τοῦ ὄρη ἐδρα- σθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με. κύριος ἐποίησεν χώρας ἀοικήτους καὶ ἄκρα οἰκούμενα τῆς ὑπʼ οὐρανόν ’ ἡνίκα ἡτοίμαζε τὸν οὐρανὸν, συμπα- ρήμην αὐτῷ, καὶ ὅτε ἀφώριζε τὸν ἑαυτοῦ θρόνον ἐπʼ ἀνέμων· ἡνίκα ἰσχυρὰ ἐποίει τὰ ἄνω νέφη, καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπʼ οὐρανὸν, ἐν τῷ τιθέ- ’ναι τῇ θαλάσσῃ ἀκριβασμὸν αὐτοῦ, καὶ ὕδατα οὐ παρελεύσονται στόμα αὐτοῦ ’ ἡνίκα ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς, ἤμην παρʼ αὐτῷ ἁρμόζουσα ’ ἐγὼ ἤμην ᾗ προσέχαιρε, καθʼ ἡμέραν δὲ εὐφραινόμην ἐν προσώπῳ αὐτοῦ ἐν παντὶ καιρῷ, ots ηὐφραίνετο τὴν οἰκουμένην συντελέσας καὶ ἐνηυφραίνετο ἐν υἱοῖς ἀνθρώπων.”

pro tou proelthein tas pēgas tōn hydatōn, pro tou orē edra- sthēnai, pro de pantōn bounōn genną me. kyrios epoiēsen chōras aoikētous kai akra oikoumena tēs hypʼ ouranon ’ hēnika hētoimaze ton ouranon, sympa- rēmēn autǭ, kai hote aphōrize ton heautou thronon epʼ anemōn; hēnika ischyra epoiei ta anō nephē, kai hōs asphaleis etithei pēgas tēs hypʼ ouranon, en tǭ tithe- ’nai tę̄ thalassę̄ akribasmon autou, kai hydata ou pareleusontai stoma autou ’ hēnika ischyra epoiei ta themelia tēs gēs, ēmēn parʼ autǭ harmozousa ’ egō ēmēn hę̄ prosechaire, kathʼ hēmeran de euphrainomēn en prosōpǭ autou en panti kairǭ, ots ēuphraineto tēn oikoumenēn syntelesas kai enēuphraineto en huiois anthrōpōn.”

before the springs of water came forth, before the mountains were settled, before all the hills, he begets me. The Lord made the uninhabited lands and the inhabited heights under heaven. When he was preparing the heaven, I was present with him, and when he marked out his own throne upon the winds; when he made strong the clouds above, and when he made secure the springs under heaven; when he set for the sea its limit, and the waters shall not pass his mouth; when he made strong the foundations of the earth, I was beside him, joining things together. I was the one in whom he rejoiced, and daily I was glad in his presence at every time, when he rejoiced at having completed the world, and rejoiced among the sons of men.”

Prov 8:24–31 (quotation, high confidence)

Notes and citation

Summary: Wisdom was begotten before the hills and was with God, rejoicing, when he made the world.

Prov 8:24–31 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.1.3 (Dindorf 3:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-3). (abbreviation not yet checked)

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5.1.4Dindorf 3:295–296

Η πρὸ τῶν γεννητῶν θεία καὶ πανάρετος οὐ- σία, ἡ νοερὰ καὶ πρωτότοκος τῆς ἀγεννήτου φύσεως εἰκὼν, ὁ γνήσιος καὶ μονογενὴς τοῦ τῶν ὅλων θεοῦ υἱὸς πολυώνυμός τις ὢν καὶ διὰ πλείστων προσρή- σεων θεολογούμενος, τῷ τῆς σοφίας ἐπὶ τοῦ παρόν- τος ἀξιώματί τε καὶ προσηγορίᾳ τετίμηται, λόγον θεοῦ αὐτὸν καὶ φῶς, καὶ ζωὴν καὶ ἀλήθειαν καὶ ἐπὶ πάσι Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν προσαγορεύειν μεμαθήκαμεν

Ē pro tōn gennētōn theia kai panaretos ou- sia, hē noera kai prōtotokos tēs agennētou physeōs eikōn, ho gnēsios kai monogenēs tou tōn holōn theou huios polyōnymos tis ōn kai dia pleistōn prosrē- seōn theologoumenos, tǭ tēs sophias epi tou paron- tos axiōmati te kai prosēgorią tetimētai, logon theou auton kai phōs, kai zōēn kai alētheian kai epi pasi Christon theou dynamin kai theou sophian prosagoreuein memathēkamen

The divine and all-virtuous being before begotten things, the intellectual and firstborn image of the unbegotten nature, the true and only-begotten Son of the God of the universe, who has many names and is spoken of in theology by very many titles, is honored here with the dignity and name of Wisdom; just as we have learned to call him the Word of God and Light, and Life and Truth, and above all Christ, the power of God and the wisdom of God.

1 Cor 1:24 (allusion, high confidence) · John 14:6 (allusion, medium confidence)

Notes and citation

Summary: The Son, who has many names, is here called Wisdom.

The titles are from John 1:1, 1:9, 14:6, and 1 Cor 1:24.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.1.4 (Dindorf 3:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-4). (abbreviation not yet checked)

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5.1.5Dindorf 3:296

ἤδη οὑν τὰ μετὰ χεῖρας αὐτὸς περὶ ἑαυτοῦ, ὡς ἂν θεοῦ σοφία ζῶσα καὶ καθʼ αὑτὴν ὑφεστῶσα, διʼ τοῦ σοφωτάτου Σολομῶνος διεξέρχεται ‟ἐγὼ ἡ σοφία κατεσκήνωσα βουλὴν, καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάμην, ” καὶ τὰ τούτοις ἐπαγόμενα λέγων.

ēdē houn ta meta cheiras autos peri heautou, hōs an theou sophia zōsa kai kathʼ hautēn hyphestōsa, diʼ tou sophōtatou Solomōnos diexerchetai ‟egō hē sophia kateskēnōsa boulēn, kai gnōsin kai ennoian egō epekalesamēn, ” kai ta toutois epagomena legōn.

In the present passage, then, he himself, as the living Wisdom of God subsisting in itself, speaks of himself through the most wise Solomon, saying, “I, Wisdom, have made counsel my dwelling, and knowledge and understanding I have called upon,” and what follows.

Prov 8:12 (quotation, high confidence)

Notes and citation

Summary: Through Solomon the Son speaks of himself as Wisdom.

The quotation is Prov 8:12 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.1.5 (Dindorf 3:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-5). (abbreviation not yet checked)

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5.1.6Dindorf 3:296

ἀλλὰ καὶ ὡς τὴν τῶν ὅλων διοίκησιν καὶ πρόνοιαν ἀναδεδεγμένος ἐπιφέρει διʼ ἐμοῦ βασιλεῖς βασιλεύουσι, καὶ οἱ δυνάσται γράφουσι δικαιοσύνην. διʼ ἐμοῦ μεγιστᾶνες μεγαλύνονται.” εἶτα εἰπὼν μνημονεύσειν τὰ ἐξ αἰῶνος ἐπάγει λέγων ‘‘κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέ μεʼ διʼ ὧν ὁμοῦ καὶ γεννητὸν ἑαυτὸν, οὐχὶ δὲ τὸν αὐτὸν ὄντα τῷ ἀγεννήτῳ διδάσκει, πρὸ παντὸς αἰῶνος οὐσιωμένον, θεμελίου τε τρόπον τῶν γεννητῶν ἁπάντων προβεβλημένον.

alla kai hōs tēn tōn holōn dioikēsin kai pronoian anadedegmenos epipherei diʼ emou basileis basileuousi, kai hoi dynastai graphousi dikaiosynēn. diʼ emou megistanes megalynontai.” eita eipōn mnēmoneusein ta ex aiōnos epagei legōn ‘‘kyrios ektise me archēn hodōn autou eis erga autou, pro tou aiōnos ethemeliōse meʼ diʼ hōn homou kai gennēton heauton, ouchi de ton auton onta tǭ agennētǭ didaskei, pro pantos aiōnos ousiōmenon, themeliou te tropon tōn gennētōn hapantōn probeblēmenon.

And as the one who has taken on himself the government and providence of the universe, he adds: “By me kings reign, and the mighty write righteousness. By me great men are magnified.” Then, having said that he will recount the things from of old, he adds: “The Lord created me as the beginning of his ways for his works; before the age he founded me.” By these words he teaches at once that he is begotten, and not the same as the unbegotten, given substance before every age and put forth as the foundation of all begotten things.

Prov 8:15–16 (quotation, high confidence) · Prov 8:22–23 (quotation, high confidence)

Notes and citation

Summary: Proverbs 8 shows that Wisdom governs the world and is begotten, not identical with the unbegotten Father.

The quotations are Prov 8:15–16, 8:21a, and 8:22–23 (LXX). Eusebius reads “created” (ἔκτισεν) in Prov 8:22 as referring to the Son’s generation.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.6 (Dindorf 3:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-6). (abbreviation not yet checked)

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5.1.7Dindorf 3:296

ὅθεν τὸν θεῖον ἀπόστολον εἰκὸς ὁρμώμενον περὶ αὐτοῦ φάναι, ὅς ἐστιν εἰκὼν τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, τὰ ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς. πρωτότοκος μὲν γὰρ πάσης ἀνείρηται κτίσεως κατὰ τὸ ‟κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ.’ νοοῖτο δʼ ἂν εἰκότως εἰκὼν τοῦ θεοῦ, ὡς ἂν γέννημα τῆς ἀγεννήτου φύσεως τυγχάνων.

hothen ton theion apostolon eikos hormōmenon peri autou phanai, hos estin eikōn tou aoratou, prōtotokos pasēs ktiseōs, hoti en autǭ ektisthē ta panta, ta en tǭ ouranǭ kai ta epi tēs gēs. prōtotokos men gar pasēs aneirētai ktiseōs kata to ‟kyrios ektise me archēn hodōn autou eis erga autou.’ nooito dʼ an eikotōs eikōn tou theou, hōs an gennēma tēs agennētou physeōs tynchanōn.

Hence it is likely that the divine apostle, starting from this, said of him: “who is the image of the invisible, the firstborn of all creation, for in him were created all things, in heaven and on earth.” For he is called the firstborn of all creation in accordance with “The Lord created me as the beginning of his ways for his works”; and he might rightly be understood as the image of God, being the offspring of the unbegotten nature.

Col 1:15–16 (quotation, high confidence) · Prov 8:22 (quotation, high confidence)

Notes and citation

Summary: Paul’s “firstborn of all creation” corresponds to Wisdom’s “the Lord created me.”

The quotations are Col 1:15–16 and Prov 8:22 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.7 (Dindorf 3:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-7). (abbreviation not yet checked)

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5.1.8Dindorf 3:296–297

τοῦτο δʼ οὖν ἐν τοῖς μετὰ χεῖρας ὁμολογεῖ διʼ ὧν φησι ‟πρὸ τοῦ ὄρη ἑδρασθῆναι, καὶ, πρὸ δὲ πάντων βουνῶν γεννᾷ με.” ἔνθεν αὐτὸν υἱὸν μονογενῆ καὶ πρωτότοκον τοῦ θεοῦ λόγον ἀναγο- ρεύομεν τὸν αὐτὸν ὄντα τῇ δηλουμένη σοφίᾳ. ὅπως δὲ γέννημα θεοῦ αὐτὸν εἶναι φαμὲν ἰδίας ἂν δέοιτο ἐξετάσεως, ἐπεὶ μήτε κατὰ προβολὴν μήτε κατὰ διάστασιν, ἢ διαίρεσιν, ἢ μείωσιν, ἢ τομὴν, ἢ κατά τι ὅλως τῶν ἐπὶ τῆς θνητῆς γενέσεως ἐπιτελουμένων, τὴν ἀπόρρητον αὐτοῦ γενεσιουργίαν ἐπινοοῦμεν.

touto dʼ oun en tois meta cheiras homologei diʼ hōn phēsi ‟pro tou orē hedrasthēnai, kai, pro de pantōn bounōn genną me.” enthen auton huion monogenē kai prōtotokon tou theou logon anago- reuomen ton auton onta tę̄ dēloumenē sophią. hopōs de gennēma theou auton einai phamen idias an deoito exetaseōs, epei mēte kata probolēn mēte kata diastasin, ē diairesin, ē meiōsin, ē tomēn, ē kata ti holōs tōn epi tēs thnētēs geneseōs epiteloumenōn, tēn aporrēton autou genesiourgian epinooumen.

He confesses this in the present passage, where he says, “before the mountains were settled,” and, “before all the hills, he begets me.” Hence we proclaim the only-begotten Son and firstborn Word of God to be the same as the Wisdom revealed here. How we say that he is the offspring of God would need a separate inquiry, since we do not conceive his ineffable generation as by emission, or separation, or division, or diminution, or cutting, or anything at all that happens in mortal generation.

Prov 8:25 (quotation, high confidence)

Notes and citation

Summary: Wisdom is the Son, begotten in an ineffable way without emission or division.

The quotation is Prov 8:25 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.8 (Dindorf 3:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-8). (abbreviation not yet checked)

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5.1.9Dindorf 3:297

οὐδὲ γὰρ θέμις τῶν ἐν γεννητοῖς τισι τὴν ἄρρητον καὶ ἀκατωνόμαστον αὐτοῦ γένεσίν τε καὶ οὐσίωσιν ἀφομοιοῦν, οὐδέ τινα τῶν ἐπικαίρων καὶ θνητῶν παραβάλλειν αὐτῷ εἰκόνα, ἐπεὶ μηδὲ κατὰ τὰς παρʼ ἡμῖν τῶν ζῴων γενέσεις οὐσίαν ἐξ οὐσίας κατὰ πάθος ἢ διαίρεσιν μεριστὴν καὶ χωριστὴν ἐκ τοῦ πατρὸς προεληλυθέναι τὸν υἱὸν φάναι ὅσιον.

oude gar themis tōn en gennētois tisi tēn arrēton kai akatōnomaston autou genesin te kai ousiōsin aphomoioun, oude tina tōn epikairōn kai thnētōn paraballein autǭ eikona, epei mēde kata tas parʼ hēmin tōn zǭōn geneseis ousian ex ousias kata pathos ē diairesin meristēn kai chōristēn ek tou patros proelēlythenai ton huion phanai hosion.

For it is not right to liken his ineffable and unnameable generation and coming into being to anything among begotten things, nor to compare to him any temporary and mortal image; since it is not holy to say that the Son came forth from the Father as a substance from a substance, by passion or division, divisible and separable, as in the births of living things among us.

Notes and citation

Summary: The Son’s generation cannot be compared to animal birth or described as a division of substance.

“From the Father” renders ἐκ τοῦ πατρὸς; the digital text reads κατρὸς.

Notes on the original text

Digital text corrected (OCR: κ for π): ἐκ τοῦ κατρὸς → ἐκ τοῦ πατρὸς.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.9 (Dindorf 3:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-9). (abbreviation not yet checked)

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5.1.10Dindorf 3:297

ἀμερὲς γὰρ καὶ ἄτομον τὸ θεῖον, οὐ τεμνόμενον, οὐ διαιρούμενον, οὐκ ἐκτεινόμενον, οὐ μειούμενον, οὐ συστελλόμενον, οὐ μείζονʼ, οὐ χεῖρον, οὐ κρεῖττον αὑτοῦ γινόμενον, οὐκ ἔχον ὲν ἑαυτῷ ἕτερον τι αὐτοῦ, ἵνα καὶ πρόηται τοῦτο.

ameres gar kai atomon to theion, ou temnomenon, ou diairoumenon, ouk ekteinomenon, ou meioumenon, ou systellomenon, ou meizonʼ, ou cheiron, ou kreitton hautou ginomenon, ouk echon en heautǭ heteron ti autou, hina kai proētai touto.

For the divine is without parts and indivisible: not cut, not divided, not extended, not diminished, not contracted, not becoming greater, worse, or better than itself, not having within itself anything other than itself, so as to put it forth.

Notes and citation

Summary: The divine nature is simple and indivisible and contains nothing that could be put forth from it.

“So as to” renders ἵνα; the digital text reads ἔνα.

Notes on the original text

Digital text corrected (OCR: ἔνα for ἵνα): ἔνα καὶ πρόηται → ἵνα καὶ πρόηται.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.10 (Dindorf 3:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-10). (abbreviation not yet checked)

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5.1.11Dindorf 3:297

πὰν γὰρ τὸ ἔν τινι ὂν ἢ ὡς συμβεβηκὸς, οἶον λευκὸν ἐν σώματι, ἢ ὡς ἕτερον ἐν ἑτέρῳ τυγχάνει, ὡς τὸ ἐν τῆ κυοφορούσῃ κατὰ γαστρὸς κυοφορούμενον, ἢ ὡς μέρος ἐν τῷ ὅλῳ, ὡς ἂν ἐν σώματι χεὶρ ἢ ποὺς ἢ δάκτυλος τοῦ παντὸς ὄντα μέρη, ὣν ἀποκοπὴν ἤ τινα τομὴν ἢ διαίρεσιν πεπονθότων, ἀτελὲς καὶ κολοβὸν, ὡς ἂν τοῦ μέρους ἠκρωτηριασμένου, ἀπολέλειπται τὸ πᾶν.

pan gar to en tini on ē hōs symbebēkos, oion leukon en sōmati, ē hōs heteron en heterǭ tynchanei, hōs to en tē kyophorousę̄ kata gastros kyophoroumenon, ē hōs meros en tǭ holǭ, hōs an en sōmati cheir ē pous ē daktylos tou pantos onta merē, hōn apokopēn ē tina tomēn ē diairesin peponthotōn, ateles kai kolobon, hōs an tou merous ēkrōtēriasmenou, apoleleiptai to pan.

For everything that is in something is either there as an accident, like white in a body; or as one thing in another, like the child carried in the womb of the one who bears it; or as a part in the whole, like a hand or foot or finger in a body, which are parts of the whole; and when these suffer amputation or some cutting or division, the whole is left incomplete and mutilated, as the part has been cut off.

Notes and citation

Summary: Things can be in another as accident, as a child in the womb, or as a part in a whole.

Cite (SBL): Eusebius, Dem. ev. 5.1.11 (Dindorf 3:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-11). (abbreviation not yet checked)

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5.1.12Dindorf 3:297

ἀλλὰ γὰρ καὶ τὸ εἰκόνι τοιᾷδε καὶ ὁμοιώσει χρῆσθαι ἐπὶ τῆς ἀγεννήτου φύσεως τοὺ τῶν ὅλων θεοῦ, καὶ τῆς τοῦ μονογενοῦς αὐτοῦ καὶ πρωτοτόκου γενέσεως, πάντων ἂν εἴη ἀσεβέστατον.

alla gar kai to eikoni toiąde kai homoiōsei chrēsthai epi tēs agennētou physeōs tou tōn holōn theou, kai tēs tou monogenous autou kai prōtotokou geneseōs, pantōn an eiē asebestaton.

But to use any such image and comparison for the unbegotten nature of the God of the universe and the generation of his only-begotten and firstborn would be the most impious thing of all.

Notes and citation

Summary: None of these models may be applied to God and the Son’s generation.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.12 (Dindorf 3:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-12). (abbreviation not yet checked)

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5.1.13Dindorf 3:297–298

οὐ τοίνυν ὡς ἕτερον ἐν ἑτέρῳ ἐξ ἀπείρων καὶ ἀνάρχων αἰώνων ἢν ὁ υἱὸς ἀγέννητος ἐν τῷ πατρὶ, μέρος ὢν αὐτοῦ, ὃ μεταβληθὲν ὕστερον καὶ κενωθὲν ἐκτὸς αὐτοῦ γέγονε· τροπῇ yἀρ ἤδη τοῦτο οἰκεῖον. Καὶ δύο γʼἄν οὕτως ἀγέννητα Εἶεν, τὸ προβεβληκὸς καὶ τὸ πρπβεβλημένον. Καὶ τίς ἦν κατάστασις κρείττων; ἆρα ἡ πρὸ τῆς τροπῆς τῆς κατὰ τὴν προβολήν διαστάσεως;; οὔκουν ὡς Μέρος ἤ μέλος ἀγεννήτως ἡνωμένον ἀεὶ πρότερον, ἔπειτα δὲ διαστὰν καὶ χωρὶς γενόμενον τοῦ ὅλου, τὸν υἱὸν ἀπὸ τοῦ πατρὸς οἶόν τε ἐινοεῖν.

ou toinyn hōs heteron en heterǭ ex apeirōn kai anarchōn aiōnōn ēn ho huios agennētos en tǭ patri, meros ōn autou, ho metablēthen hysteron kai kenōthen ektos autou gegone; tropę̄ yar ēdē touto oikeion. Kai dyo gʼan houtōs agennēta Eien, to probeblēkos kai to prpbeblēmenon. Kai tis ēn katastasis kreittōn? ara hē pro tēs tropēs tēs kata tēn probolēn diastaseōs?? oukoun hōs Meros ē melos agennētōs hēnōmenon aei proteron, epeita de diastan kai chōris genomenon tou holou, ton huion apo tou patros oion te einoein.

So the Son was not, from infinite and beginningless ages, unbegotten in the Father as one thing in another, being a part of him, which later was changed and emptied out and came to be outside him; for that belongs to change. And so there would be two unbegotten beings, the one who put forth and the one put forth. And which state was better? The one before the change of separation by emission? So one cannot conceive the Son from the Father as a part or member always united with him unbegottenly before, and afterward separated and become apart from the whole.

Notes and citation

Summary: The Son was not an eternal part of the Father later separated from him; that would imply change and two unbegotten beings.

Eusebius rejects the idea of the Son as an eternal but unbegotten part of the Father later “emitted” (προβολή).

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.13 (Dindorf 3:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-13). (abbreviation not yet checked)

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5.1.14Dindorf 3:298

ἄρρητα γὰρ καὶ ἄντικρυς ἀσεβῆ ταῦτα, ὕλης μὲν ὄντα σωμάτων οἰκεῖα, τῆς δὲ ἀσωμάτου καὶ ἀΰλου φύσεως ἀλλότρια. Διὸ κατὰ καιρὸν εἰκότως ἄν τις ἐνταῦθα Πάλιντὸ “τὴν γενεσιν αὐτοῦ τίς διηγήσεται; ἀνφθέγξαιτο ἄν.

arrēta gar kai antikrys asebē tauta, hylēs men onta sōmatōn oikeia, tēs de asōmatou kai aÿlou physeōs allotria. Dio kata kairon eikotōs an tis entautha Palinto “tēn genesin autou tis diēgēsetai? anphthenxaito an.

For these things are unspeakable and plainly impious, being proper to the matter of bodies but foreign to the bodiless and immaterial nature. Therefore someone might rightly utter here again, in due season, “Who shall recount his generation?”

Isa 53:8 (quotation, high confidence)

Notes and citation

Summary: Such bodily ideas are impious; the Son’s generation is beyond telling.

The quotation is Isa 53:8 (LXX).

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.14 (Dindorf 3:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-14). (abbreviation not yet checked)

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5.1.15Dindorf 3:298

ἐπειδὴ καὶ τὴν ἐναντίαν ἐλθεῖν οὐκ ἀκίνδυνον, καὶ ἁπλῶς οὕτως ἐξ οὐκ ὄντων γεννητὸν Τὸν υἱὸν τοῖς λοιποῖς γεννητοῖς ὁμοίως ἀποφήνασθαι. ἄλλη γὰρ υἱοῦ γένεσις καὶ ἄλλη ἡ διὰ τοῦ υἱοὺ δημιουργία.

epeidē kai tēn enantian elthein ouk akindynon, kai haplōs houtōs ex ouk ontōn gennēton Ton huion tois loipois gennētois homoiōs apophēnasthai. allē gar huiou genesis kai allē hē dia tou huiou dēmiourgia.

For to go to the opposite extreme is not without danger either: to declare simply that the Son was begotten from things that do not exist, like other begotten things. For the generation of the Son is one thing, and the creation through the Son another.

Notes and citation

Summary: Nor may one say the Son came from nothing like other creatures; his generation differs from creation through him.

Here Eusebius rejects the formula that the Son came “from things that do not exist,” later associated with Arius.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Dem. ev. 5.1.15 (Dindorf 3:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-15). (abbreviation not yet checked)

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5.1.16Dindorf 3:298

ἀλλὰ γὰρ ὥσπερ ἡ θεία γραφὴ τοτὲ Μὲν πρωτότοκον πάσης κτίσεως τὸν υἱὸν ἀναγορεύει ἐξ αὐτοῦ πρωσώπου, τὸ “ κὐριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοὺ” φάσκουσα, τοτὲ δὲ γέννημα τοῦ παρτὸς εἶναι λέγει κατὰ τὸ “ πρὸ δὲ πάντων βουνῶν γεννᾷ με, ”

alla gar hōsper hē theia graphē tote Men prōtotokon pasēs ktiseōs ton huion anagoreuei ex autou prōsōpou, to “ kyrios ektise me archēn hodōn autou” phaskousa, tote de gennēma tou partos einai legei kata to “ pro de pantōn bounōn genną me, ”

But as the divine Scripture at one time proclaims the Son firstborn of all creation, saying in his own person, “The Lord created me as the beginning of his ways,” and at another says that he is the offspring of the Father, in accordance with “before all the hills, he begets me,”

Prov 8:22 (quotation, high confidence) · Prov 8:25 (quotation, high confidence) · Col 1:15 (allusion, high confidence)

Notes and citation

Summary: Scripture calls the Son both “created” as firstborn of creation and “begotten.”

The quotations are Prov 8:22 and 8:25 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.16 (Dindorf 3:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-16). (abbreviation not yet checked)

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5.1.17Dindorf 3:298

Ταύτῃ καὶ ἡμῖν ἕπεσθαι ὑγιῶς ἄν ἔχοι, καὶ τὸ πρὸ πάντων αἰώνων εἶναι λόγον ὄντα θεοῦ δημιουγικὸν καὶ τὸ πατρὶ συνεῖναι, μονγενῆ τε υἱὸν εἶναι τοῦ τῶν ὅλων θεοῦ, ὑπουργόν τε καὶ συνεφγὸν τῷ πατὶ τῆς τῶν ὅλων οὐσιώσεώς τε καὶ διακοσμήσεως γεγεννημένον ὁμολογεῖν.

Tautę̄ kai hēmin hepesthai hygiōs an echoi, kai to pro pantōn aiōnōn einai logon onta theou dēmiougikon kai to patri syneinai, mongenē te huion einai tou tōn holōn theou, hypourgon te kai synephgon tǭ pati tēs tōn holōn ousiōseōs te kai diakosmēseōs gegennēmenon homologein.

so it would be sound for us to follow it and confess that he is before all ages, being the creative Word of God, that he is with the Father, that he is the only-begotten Son of the God of the universe, begotten as minister and fellow worker with the Father in the bringing into being and ordering of the universe.

Notes and citation

Summary: We should confess the Son as the eternal creative Word, with the Father, begotten as his co-worker in creation.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.17 (Dindorf 3:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-17). (abbreviation not yet checked)

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5.1.18Dindorf 3:298–299

Εἰ γὰρ οὖν καὶ ἄλλο τι ἄρρητον καὶ ἀκατάληπτον ἡμῖν ἐν τῇ τῶν ὅλων ἀπολέλειπται φύσει, μυρία δὲ τὰ τοιαῦτα, ὅποῖα καὶ τὰ τοῖς θεοφιλέσιν ἐπηγγελμένα τυγχάνει, “ἅ ὀφθαλμὸς οὐκ εἶδεν καῖ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ” κατὰ τὸν ἱερὸν ἀπόστολον, πολὺ πρότερον πάσης ἐννοίας ἐπέκεινα, ἄρρητα καὶ ἀκατωνόμαστα, ἀνεπινόητά τε καὶ ἀνενθύμητα γένοιτο ἂν τὰ περὶ τῆς πρώτης τοι μονογενοῦς τοῦ θεοῦ γενέσεως, ἄλλο μηδὲν πλέον ἐχόντων ἡμῶν περὶ αὐτοῦ λέγειν τε καὶ νοεῖν, ἢ τὴν γενεὰν αὐτοῦ τίς διηγήσεται; εἰ δέ τις τούτου περαιτέρω χωρῶν τόλμῃ προαχθείη τὰ πάντη ἀπερινόητα ὁρατικοῖς καὶ σωματικοῖς παραβάλλειν ὑποδείγμασι, τάχα ἂν εἴποι τῆς τοῦ πατρὸς ἀγεννήτου φύσεως καὶ τῆς ἀνεκφράστου οὐσίας, ὥσπερ εὐωδίαν τινὰ καὶ φωτὸς αὐγὴν, τὸν υἱὸν ἐξ ἀπείρων αἰώνων, μᾶλλον δὲ πρὸ πάντων αἰώνων ὑποστῆναι, γενόμενόν τε συνεῖναι, καὶ συγγενόμενον ἀεὶ τῷ πατρὶ ὡς τῷ μύρῳ τὸ εὐῶδες καὶ τῷ φωτὶ τὴν αὐγὴν, ἀλλʼ οὐ τοῖς ὑποδείγμασι κατὰ πάντα τρόπον ὁμοίως, ὥσπερ οὖν ἤδη πρότερον εἴρηται.

Ei gar oun kai allo ti arrēton kai akatalēpton hēmin en tę̄ tōn holōn apoleleiptai physei, myria de ta toiauta, hopoia kai ta tois theophilesin epēngelmena tynchanei, “ha ophthalmos ouk eiden kai ous ouk ēkouse, kai epi kardian anthrōpou ouk anebē, ” kata ton hieron apostolon, poly proteron pasēs ennoias epekeina, arrēta kai akatōnomasta, anepinoēta te kai anenthymēta genoito an ta peri tēs prōtēs toi monogenous tou theou geneseōs, allo mēden pleon echontōn hēmōn peri autou legein te kai noein, ē tēn genean autou tis diēgēsetai? ei de tis toutou peraiterō chōrōn tolmę̄ proachtheiē ta pantē aperinoēta horatikois kai sōmatikois paraballein hypodeigmasi, tacha an eipoi tēs tou patros agennētou physeōs kai tēs anekphrastou ousias, hōsper euōdian tina kai phōtos augēn, ton huion ex apeirōn aiōnōn, mallon de pro pantōn aiōnōn hypostēnai, genomenon te syneinai, kai syngenomenon aei tǭ patri hōs tǭ myrǭ to euōdes kai tǭ phōti tēn augēn, allʼ ou tois hypodeigmasi kata panta tropon homoiōs, hōsper oun ēdē proteron eirētai.

For if there remains in the nature of the universe anything else ineffable and incomprehensible to us (and there are countless such things, like those promised to the God-loving, “which eye has not seen, and ear has not heard, and which have not entered the heart of man,” as the holy apostle says), much more beyond every thought, ineffable and unnameable, inconceivable and unimaginable, would be what concerns the first generation of the only-begotten of God, since we have nothing more to say or think about it than, “Who shall recount his generation?” But if someone, going beyond this, should be led by boldness to compare what is wholly incomprehensible with visible and bodily examples, he might perhaps say that the Son came into being from the unbegotten nature and inexpressible substance of the Father, like a fragrance or the radiance of light, from infinite ages, or rather before all ages, and, having come into being, is with him and always together with the Father, as fragrance with ointment and radiance with light; but not in every way like the examples, as has already been said before.

1 Cor 2:9 (quotation, high confidence) · Isa 53:8 (quotation, high confidence)

Notes and citation

Summary: The Son’s generation is beyond thought; if one must use images, he is like fragrance from ointment or radiance from light, always with the Father, though the images fall short.

The quotations are 1 Cor 2:9 and Isa 53:8 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.18 (Dindorf 3:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-18). (abbreviation not yet checked)

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5.1.19Dindorf 3:299

τὰ μὲν γὰρ ἄψυχα σώματα τὸ συμβεβηκὸς ἐν ποιότησι κέκτηνται· ἥ τε γὰρ αὐγὴ σύμφυτος οὖσα τῇ τοῦ φωτὸς φύσει καὶ οὐσιωδῶς συνυπάρχουσα τῷ φωτὶ, οὐκ ἂν δύναιτο ἐκτὸς ὑφεστάναι τοῦ ἐν ᾧ ἐστιν· ὁ δέ γε τοῦ θεοῦ λόγος καθʼ ἑαυτὸν οὐσίωταί τε καὶ ὑφέστηκε, καὶ οὐκ ἀγεννήτως συνυπάρχει τῷ πατρὶ, ἀλλʼ ὡς μονογενὴς υἱὸς μόνος πρὸ πάντων τῶν αἰώνων ἐκ τοῦ πατρὸς γεγεννημένος, ἥ τε εὐωδία ἀπορροή τις οὖσα σωματικὴ τοῦ ὑποκειμένου, καὶ οὐ καθʼ ἑαυτὴν ἐκτὸς τοῦ πρώτου αἰτίου τὸ πλησιάζον πληροῦσα, οὐδὲν ἧττον σωματικὴ οὖσα καὶ αὐτὴ τυγχάνει.

ta men gar apsycha sōmata to symbebēkos en poiotēsi kektēntai; hē te gar augē symphytos ousa tę̄ tou phōtos physei kai ousiōdōs synyparchousa tǭ phōti, ouk an dynaito ektos hyphestanai tou en hǭ estin; ho de ge tou theou logos kathʼ heauton ousiōtai te kai hyphestēke, kai ouk agennētōs synyparchei tǭ patri, allʼ hōs monogenēs huios monos pro pantōn tōn aiōnōn ek tou patros gegennēmenos, hē te euōdia aporroē tis ousa sōmatikē tou hypokeimenou, kai ou kathʼ heautēn ektos tou prōtou aitiou to plēsiazon plērousa, ouden hētton sōmatikē ousa kai autē tynchanei.

For lifeless bodies have what belongs to them as qualities: radiance, being inborn in the nature of light and coexisting essentially with the light, could not subsist outside that in which it is. But the Word of God has his own substance and subsists by himself, and does not coexist with the Father unbegottenly, but as only-begotten Son, alone begotten from the Father before all ages. And fragrance, being a bodily emanation of what underlies it, and not filling what is near by itself apart from the first cause, is itself no less bodily.

Notes and citation

Summary: The images fail: radiance cannot exist apart from light, and fragrance is bodily, while the Son subsists in his own right as begotten.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.19 (Dindorf 3:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-19). (abbreviation not yet checked)

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5.1.20Dindorf 3:299–300

οὐ ταύτῃ οὖν ἡμῖν νοηθήσεται καὶ τὰ περὶ τῆς πρώτης οὐσιώσεως τοῦ σωτὴρος ἡμῶν. οὐδὲ γὰρ ἐξ οὐσίας τῆς ἀγεννήτου κατά τι πάθος ἤ διαίρεσιν οὐσιωμένος, οὐδέ γε ἀνάρχως συνυφέστηκε τῷ πατρὶ, ἐπεὶ ὁ μὲν ἀγέννητος, ὁ δὲ γεννητὸς, καὶ ὁ μὲν πατὴρ, ὁ δὲ υἱός. προυπάρχειν δὲ καὶ προυφεστάναι πατέρα υἱοῦ πᾶς ὅστις οὖν ἂν ὁμολογήσειεν.

ou tautę̄ oun hēmin noēthēsetai kai ta peri tēs prōtēs ousiōseōs tou sōtēros hēmōn. oude gar ex ousias tēs agennētou kata ti pathos ē diairesin ousiōmenos, oude ge anarchōs synyphestēke tǭ patri, epei ho men agennētos, ho de gennētos, kai ho men patēr, ho de huios. prouparchein de kai prouphestanai patera huiou pas hostis oun an homologēseien.

So we shall not understand what concerns the first coming into being of our Savior in this way. For he was not given substance from the unbegotten substance by some passion or division, nor does he subsist together with the Father without beginning; for the one is unbegotten, the other begotten; the one Father, the other Son. And anyone would confess that a father exists before and subsists before a son.

Notes and citation

Summary: The Son was not divided from the Father’s substance, nor is he without beginning like the Father, who as Father precedes the Son.

Eusebius denies that the Son “subsists together with the Father without beginning” (ἀνάρχως) and says a father exists before a son; this position was later contested at and after Nicaea.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.20 (Dindorf 3:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-20). (abbreviation not yet checked)

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5.1.21Dindorf 3:300

εἴη δʼ ἂν ταύτῃ καὶ εἰκὼν θεοῦ, ἀρρήτως πάλιν καὶ ἀνεπιλογίστως ἡμῖν, ζῶντος θεοῦ ζῶσά τις καὶ καθʼ αὑτὴν ὑφεστῶσα ἀΰλως καὶ ἀσωμάτως καὶ τοῦ ἐναντίου παντὸς ἀμιγῶς, ἀλλʼ οὐχ οἵα τις πάλιν ἡ παρʼ ἡμῖν εἰκὼν, ἕτερον μὲν ἔχουσα τὸ κατʼ οὐσίαν ὑποκείμενον, ἕτερον δὲ τὸ εἶδος, ἀλλʼ ὅλον αὐτὸ εἶδος ὢν, καὶ αὐτοουσίᾳ τῷ πατρὶ ἀφομοιούμενος, οὕτω δὲ καὶ ζωτικωτάτη τοῦ πατρὸς εὐωδία τυγχάνει, ἀρρήτως ἡμῖν πάλιν καὶ ἀνεπιλογίστως.

eiē dʼ an tautę̄ kai eikōn theou, arrētōs palin kai anepilogistōs hēmin, zōntos theou zōsa tis kai kathʼ hautēn hyphestōsa aÿlōs kai asōmatōs kai tou enantiou pantos amigōs, allʼ ouch hoia tis palin hē parʼ hēmin eikōn, heteron men echousa to katʼ ousian hypokeimenon, heteron de to eidos, allʼ holon auto eidos ōn, kai autoousią tǭ patri aphomoioumenos, houtō de kai zōtikōtatē tou patros euōdia tynchanei, arrētōs hēmin palin kai anepilogistōs.

In this way too he would be the image of God, again in a way ineffable and beyond our reckoning: a living image of the living God, subsisting by itself, immaterially and bodilessly and unmixed with anything contrary; not like an image among us, which has one thing as its underlying substance and another as its form, but being wholly form itself, and made like the Father in his very being; and so he is the most life-giving fragrance of the Father, again in a way ineffable and beyond our reckoning.

Notes and citation

Summary: The Son is the living image of God, wholly form, made like the Father in his very being.

“Made like the Father in his very being” renders αὐτοουσίᾳ τῷ πατρὶ ἀφομοιούμενος.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.21 (Dindorf 3:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-21). (abbreviation not yet checked)

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5.1.22Dindorf 3:300

ἐπεὶ καὶ πάντα, ὅσα ἐστὶ περὶ αὐτὸν ἀληθῆ, ἄρρητα ἂν εἴη ἀνθρώπων φωναῖς, καὶ λογισμοῖς θνητῶν ἀνεπιλόγιστα κατὰ τὸν ἀκριβῆ λόγον. ἀλλὰ γὰρ ὡς ἡμῖν ἀκούειν φίλον, τοιώσδε καὶ τὰ λόγια παιδεύει.

epei kai panta, hosa esti peri auton alēthē, arrēta an eiē anthrōpōn phōnais, kai logismois thnētōn anepilogista kata ton akribē logon. alla gar hōs hēmin akouein philon, toiōsde kai ta logia paideuei.

For all that is true about him would, in exact speech, be unspeakable in human words and beyond the reckoning of mortal minds. But in such terms as we are able to hear, the oracles teach.

Notes and citation

Summary: All that is true of the Son exceeds human speech, and Scripture speaks accommodatingly.

The digital text repeats a syllable (λογισμοῖς σμοῖς).

Notes on the original text

Digital text corrected (repeated syllable): λογισμοῖς σμοῖς → λογισμοῖς.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.22 (Dindorf 3:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-22). (abbreviation not yet checked)

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5.1.23Dindorf 3:300

ἢ οὐχὶ καὶ Χριστοῦ εὐωδίαν αὐτὸς ἑαυτὸν καὶ τοὺς αὑτῷ παραπλησίους ὁ ἱερὸς ἀπόστολος προσεῖπεν, διὰ τὴν τοῦ Χριστοῦ πνεύματος μετοχὴν, μύρον τε ἐκκενωθὲν ὁ οὐράνιος νυμφίος ἐν τοῖς Ἄισμασιν ἀνηγόρευται; διὸ τῆς αὐτοῦ ἐκκενώσεως τὰ πάντα ὁρατά τε καὶ ἀόρατα, σώματά τε καὶ ἀσώματα, λογικά τε καὶ ἄλογα μετασχόντα, ἀναλόγως κατηξίωται μετουσίας, καὶ τῆς τοῦ θείου λόγου μετείληφε κοινωνίας.

ē ouchi kai Christou euōdian autos heauton kai tous hautǭ paraplēsious ho hieros apostolos proseipen, dia tēn tou Christou pneumatos metochēn, myron te ekkenōthen ho ouranios nymphios en tois Aismasin anēgoreutai? dio tēs autou ekkenōseōs ta panta horata te kai aorata, sōmata te kai asōmata, logika te kai aloga metaschonta, analogōs katēxiōtai metousias, kai tēs tou theiou logou meteilēphe koinōnias.

Did not the holy apostle call himself and those like him the fragrance of Christ, because of their share in the Spirit of Christ, and is not the heavenly bridegroom in the Song called ointment poured out? Therefore all things, visible and invisible, bodies and bodiless beings, rational and irrational, sharing in his outpouring, have been counted worthy of participation in proportion, and have received a share in the fellowship of the divine Word.

2 Cor 2:15 (allusion, high confidence) · Song 1:3 (allusion, high confidence)

Notes and citation

Summary: As Paul calls believers the fragrance of Christ and the Song calls the bridegroom ointment poured out, all creation shares in the Word proportionately.

The allusions are 2 Cor 2:15 and Song 1:3.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.1.23 (Dindorf 3:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-23). (abbreviation not yet checked)

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5.1.24Dindorf 3:300–301

ταύτης γε τῆς ἐνθέου πνοῆς τὴν ἀντίληψιν τοῖς τὰς λογικὰς αἰσθήσεις μὴ πεπηρωμένοις ὁ σύμπας ἀποδίδωσι κόσμος, ὡς τὰ τῇ φύσει γεώδη καὶ φθαρτὰ σώματα τῆς ἀύλου καὶ ἀκηράτου εὐωδίας ἀποπνεῖν, πηγάζοντος μὲν ἄνωθεν τοῦ τῶν ὅλων θεοῦ, ὃς τοῦ μονογενοῦς αὐτοῦ λόγου πατὴρ ὢν αὐτὸς ἂν εἴη τὸ πρῶτον καὶ κύριον καὶ μόνον ἀληθῶς ἀγαθὸν, ἀγαθοῦ γεννητικὸν, δευτερεύοντος δὲ, καὶ ὡς ἂν ἀπὸ πρώτης καὶ ἡγουμένης οὐσίας ἐπιχορηγουμένου τοῦ υἱοῦ, ὃς καὶ μόνος τῆς πατρικῆς οὐσίας εὐωδία τις ἡμῖν ἀνείρηται δουλεύουσι λογίῳ παιδεύοντι περὶ αὐτοῦ, ὅτι δὴ ῾ ἀτμίς ἐστι τῆς τοῦ θεοῦ δυνάμεως, καὶ ἀπόρροια τῆς τοῦ παντοκράτορος δόξης εἰλικρινὴς, καὶ ἀπαύγασμα φωτὸς ἀι·δίου, καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ.”

tautēs ge tēs entheou pnoēs tēn antilēpsin tois tas logikas aisthēseis mē pepērōmenois ho sympas apodidōsi kosmos, hōs ta tę̄ physei geōdē kai phtharta sōmata tēs aulou kai akēratou euōdias apopnein, pēgazontos men anōthen tou tōn holōn theou, hos tou monogenous autou logou patēr ōn autos an eiē to prōton kai kyrion kai monon alēthōs agathon, agathou gennētikon, deutereuontos de, kai hōs an apo prōtēs kai hēgoumenēs ousias epichorēgoumenou tou huiou, hos kai monos tēs patrikēs ousias euōdia tis hēmin aneirētai douleuousi logiǭ paideuonti peri autou, hoti dē ῾ atmis esti tēs tou theou dynameōs, kai aporroia tēs tou pantokratoros doxēs eilikrinēs, kai apaugasma phōtos ai;diou, kai esoptron akēlidōton tēs tou theou energeias kai eikōn tēs agathotētos autou.”

The whole world gives the perception of this divine breath to those whose rational senses are not maimed, so that bodies earthly and corruptible by nature breathe out an immaterial and pure fragrance. Its fountain above is the God of the universe, who, being Father of his only-begotten Word, would himself be the first, the sovereign, and the only truly good, the begetter of good; while the Son holds the second place and supplies it as from the first and leading substance. He alone is called by us a kind of fragrance of the Father’s substance, as we serve the oracle that teaches about him that “he is a breath of the power of God and a pure emanation of the glory of the Almighty, a radiance of eternal light, a spotless mirror of the activity of God, and an image of his goodness.”

Notes and citation

Summary: The Father is the source of all good, and the Son, in second place, is the fragrance of his substance, as Wisdom 7 says.

The quotation is Wis 7:25–26, with “he” for “she.” Eusebius describes the Son as “holding the second place” (δευτερεύοντος).

Extrabiblical texts: Wis 7:25 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.24 (Dindorf 3:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-24). (abbreviation not yet checked)

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5.1.25Dindorf 3:301

Πλὴν ἀλλὰ ταῦτα ὅπη ἄν τις καὶ θέλοι, ταύτῃ τιθέσθω· ἡμῖν δὲ ἐξαρκεῖ τὸ ἀληθὲς ἐκεῖνο καὶ εὐσεβὲς αὖθις ἐπαναλαμβάνειν ῥῆμα, διʼ οὗ καὶ τὴν λύσιν ἐπιθήσομεν τοῖς ἐζητημένοις, πολλάκις ἤδη ἐπειπόντες “τὴν γενεὰν αὐτοῦ τίς διηγήσεται;” ἀνέφικτος γὰρ ὡς ἀληθῶς, καὶ οὐκ ἀνθρώποις μόνον, ἀλλὰ καὶ ταῖς πάσης ἐπέκεινα οὐσίας δυνάμεσιν, ἡ τοῦ μονογενοῦς τοῦ θεοῦ τυγχάνει γένεσις, ὥσπερ οὖν καὶ αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν τοὺς οἰκείους μαθητὰς αὐτὰ δὴ ταῦτα μυσταγωγῶν ‟οὐδεὶς ἔγνω φησὶ) τὸν πατέρα εἰ μὴ ὁ υἱός.”

Plēn alla tauta hopē an tis kai theloi, tautę̄ tithesthō; hēmin de exarkei to alēthes ekeino kai eusebes authis epanalambanein rhēma, diʼ hou kai tēn lysin epithēsomen tois ezētēmenois, pollakis ēdē epeipontes “tēn genean autou tis diēgēsetai?” anephiktos gar hōs alēthōs, kai ouk anthrōpois monon, alla kai tais pasēs epekeina ousias dynamesin, hē tou monogenous tou theou tynchanei genesis, hōsper oun kai autos ho sōtēr kai kyrios hēmōn tous oikeious mathētas auta dē tauta mystagōgōn ‟oudeis egnō phēsi) ton patera ei mē ho huios.”

But let these things be taken however anyone wishes. It is enough for us to repeat again that true and pious word, through which we shall resolve the questions raised, having already said it many times: “Who shall recount his generation?” For the generation of the only-begotten of God is truly beyond reach, not only for men but even for the powers beyond all being; just as our Savior and Lord himself, initiating his own disciples into these very things, says, “No one has known the Father except the Son.”

Isa 53:8 (quotation, high confidence) · Matt 11:27 (quotation, high confidence)

Notes and citation

Summary: The Son’s generation is beyond the reach even of heavenly powers, as Jesus taught.

The quotations are Isa 53:8 (LXX) and Matt 11:27.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.25 (Dindorf 3:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-25). (abbreviation not yet checked)

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5.1.26Dindorf 3:301

ᾧ καὶ ἐπιλέγει ‟καὶ οὐδεὶς ἔγνω τὸν υἱὸν εἰ μὴ ὁ πατήρ.” ἀγνώστου τοίνυν ὁμοίως τῆς τε περὶ τοῦ πατρὸς καὶ τῆς περὶ τοῦ υἱοῦ θεολογίας τοῖς πᾶσι πλὴν αὐτοῖς τυγχανούσης, ὡς ἐν ἀπορρήτοις ἐν ταῖς παρατεθείσαις τοῦ Σολομῶνος λέξεσι τῆς Σοφίας ἀκουστέον λεγούσης ‟πρὸ τοῦ ὄρη ἑδρασθῆναι καὶ πλασθῆναι τὴν γῆν, πρὸ δὲ πάντων βουνῶν γεννᾷ με.”

hǭ kai epilegei ‟kai oudeis egnō ton huion ei mē ho patēr.” agnōstou toinyn homoiōs tēs te peri tou patros kai tēs peri tou huiou theologias tois pasi plēn autois tynchanousēs, hōs en aporrētois en tais paratetheisais tou Solomōnos lexesi tēs Sophias akousteon legousēs ‟pro tou orē hedrasthēnai kai plasthēnai tēn gēn, pro de pantōn bounōn genną me.”

To which he adds, “And no one has known the Son except the Father.” Since, then, the theology of the Father and that of the Son are alike unknown to all except themselves, we must hear, as in secret words, the passages quoted from Solomon, where Wisdom says: “Before the mountains were settled and the earth was formed, before all the hills, he begets me.”

Matt 11:27 (quotation, high confidence) · Prov 8:25 (quotation, high confidence)

Notes and citation

Summary: Since only Father and Son know each other, Proverbs 8 must be read as a mystery.

The quotations are Matt 11:27 and Prov 8:25 (LXX), with “and the earth was formed” added.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.26 (Dindorf 3:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-26). (abbreviation not yet checked)

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5.1.27Dindorf 3:301–302

ἔτι δέ φησι συμπαρεῖναι τῷ πατρὶ τὸν οὐρανὸν κατασκευάζοντι· ‟ἡνίκα γοῦν ἡτοίμαζε τὸν οὐρανὸν, συμπαρήμην αὐτῷ.” καὶ τὸ ἐξ ἀπείρων δὲ αἰώνων ἀίδιον τῆς σὺν πατρὶ διαμονῆς ἐμφαίνει, οἷς ἐπιλέγει ‟ἤμην παρʼ αὐτῷ ἁρμόζουσα, ἐγὼ ἤμην ἑ προσέχαιρε, καθʼ ἡμέραν δὲ προσώπῳ αὐτοῦ προσέχαιρον.”

eti de phēsi sympareinai tǭ patri ton ouranon kataskeuazonti; ‟hēnika goun hētoimaze ton ouranon, symparēmēn autǭ.” kai to ex apeirōn de aiōnōn aidion tēs syn patri diamonēs emphainei, hois epilegei ‟ēmēn parʼ autǭ harmozousa, egō ēmēn he prosechaire, kathʼ hēmeran de prosōpǭ autou prosechairon.”

And further it says that he was present with the Father when he was preparing the heaven: “When he was preparing the heaven, I was present with him.” And it shows the eternity of his abiding with the Father from infinite ages in what it adds: “I was beside him, joining things together; I was the one in whom he rejoiced, and daily I rejoiced before his face.”

Prov 8:27 (quotation, high confidence) · Prov 8:30 (quotation, high confidence)

Notes and citation

Summary: Wisdom was present with the Father at creation and always rejoiced before him.

The quotations are Prov 8:27 and 8:30 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.1.27 (Dindorf 3:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-27). (abbreviation not yet checked)

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5.1.28Dindorf 3:302

καὶ ἀβύσσους δὲ καὶ πηγὰς ὑδάτων, ὄρη τε καὶ βουνοὺς, καὶ ὅσα ἄλλα κατὰ τὸν τόπον κοινοῖς ῥήμασιν οἷς ἐπωνόμασται, ἤτοι περὶ τῆς τοῦ κόσμου συστάσεως ἐκ μέρους τὸ πᾶν δηλοῦντος ἀκουστέον, ἢ τροπικώτερον ἐκληπτέον, ταῦτα μεταφέροντα τὰ σημαινόμενα ἐπὶ νοητὰς οὐσίας καὶ θείας δυνάμεις, ὧν πάντων πρωτότοκος Σοφία καὶ μονογενὴς καὶ πρωτόγονος τοῦ θεοῦ προϋπέστη λόγος, ὅντινα Χριστὸν ἡμεῖς προσαγορεύομεν, διδασκάλῳ μαθητευόμενοι τῷ ἀποστόλῳ λέγοντι ‟Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία.” κέκληται δὲ ἐνταῦθα τῷ τῆς σοφίας εἰκότως προσρήματι, ὡς τοῦ μόνου σοφοῦ πατρὸς τὰς πανσόφους καὶ ἐπιστημονικὰς τῶν ὅλων θεωρίας τε.....

kai abyssous de kai pēgas hydatōn, orē te kai bounous, kai hosa alla kata ton topon koinois rhēmasin hois epōnomastai, ētoi peri tēs tou kosmou systaseōs ek merous to pan dēlountos akousteon, ē tropikōteron eklēpteon, tauta metapheronta ta sēmainomena epi noētas ousias kai theias dynameis, hōn pantōn prōtotokos Sophia kai monogenēs kai prōtogonos tou theou proÿpestē logos, hontina Christon hēmeis prosagoreuomen, didaskalǭ mathēteuomenoi tǭ apostolǭ legonti ‟Christos theou dynamis kai theou sophia.” keklētai de entautha tǭ tēs sophias eikotōs prosrēmati, hōs tou monou sophou patros tas pansophous kai epistēmonikas tōn holōn theōrias te.....

And the depths and springs of water, mountains and hills, and whatever else in the passage is called by common words, must be heard either as concerning the constitution of the world, the text indicating the whole by a part, or taken more figuratively, transferring the meanings to intelligible beings and divine powers, before all of which the firstborn Wisdom, only-begotten and firstborn Word of God, subsisted: whom we call Christ, taught by our teacher the apostle, who says, “Christ, the power of God and the wisdom of God.” He is fittingly called here by the name Wisdom, since the all-wise and knowing contemplations of the universe of the only wise Father …

1 Cor 1:24 (quotation, high confidence)

Notes and citation

Summary: The mountains and depths of Proverbs 8 are either the physical world or spiritual powers, before all of which Wisdom, Christ, existed.

The quotation is 1 Cor 1:24. The text breaks off here: a leaf is missing, and Book 5 resumes in the middle of chapter 2.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.1.28 (Dindorf 3:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-1-28). (abbreviation not yet checked)

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preface 5, chapter 2

5.2.1Dindorf 3:302

* * * * * * * * * * * * * * * * * * * * ἐν δὲ τῷ δευτέρῳ σκήπτρῳ βασιλικῷ τιμᾷ, ἐν δὲ τῷ τρίτῳ τὴν κατʼ ἀρετὴν αὐτῷ τελείωσιν μαρτυρεῖ. εἶτʼ ἐπὶ τούτοις αὐτὸν δὴ τοῦτον τὸν θεὸν καὶ βασιλέα κεχρῖσθαι πρὸς τοῦ ἀνωτάτου διδάσκει θεοῦ, καὶ ταύτῃ γε Χριστὸν γεγονέναι. τί γὰρ ἂν καὶ ὀνομάσαιτό τις τὸν μὴ ὑπʼ ἀνθρώπων μὲν, ὑπʼ αὐτοῦ δὲ τοῦ ἐπὶ πάντων θεοῦ κεχρισμένον; ἐπὶ τούτῳ γοῦν φησὶν ‟ ὦ θεὲ, (πρὸς τὸν χρισθέντα ἀποτεινόμενος) ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδικίαν· διὰ τοῦτο γὰρ ἔχρισέ σε ὁ θεὸς ὁ θεός σου·”

* * * * * * * * * * * * * * * * * * * * en de tǭ deuterǭ skēptrǭ basilikǭ timą, en de tǭ tritǭ tēn katʼ aretēn autǭ teleiōsin martyrei. eitʼ epi toutois auton dē touton ton theon kai basilea kechristhai pros tou anōtatou didaskei theou, kai tautę̄ ge Christon gegonenai. ti gar an kai onomasaito tis ton mē hypʼ anthrōpōn men, hypʼ autou de tou epi pantōn theou kechrismenon? epi toutǭ goun phēsin ‟ ō thee, (pros ton christhenta apoteinomenos) ēgapēsas dikaiosynēn kai emisēsas adikian; dia touto gar echrise se ho theos ho theos sou;”

… and in the second it honors him with a royal scepter, and in the third it testifies to his perfection in virtue. Then, after this, it teaches that this very God and King was anointed by the supreme God, and in this way became Christ. For what else could one call him who was anointed not by men but by the God over all himself? On this account it says, “O God” (addressing the one anointed), “you have loved righteousness and hated iniquity; therefore God, your God, has anointed you,”

Textual problem in this passage: see the notes.

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

Notes and citation

Summary: The text resumes in the discussion of Psalm 45: the divine King is anointed by the supreme God and so is Christ.

The beginning of this chapter is lost (the edition marks the gap with asterisks). The quotation is Ps 45:7 (44:8 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.1 (Dindorf 3:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-1). (abbreviation not yet checked)

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5.2.2Dindorf 3:302–303

ὡσεὶ ἔλεγεν, ὁ ἐπὶ πάντων θεὸς ἔχρισέ σε ἔλαιον ἄγαλ- λιάσεως παρὰ τοὺς μετόχους σου. ὥστε οὐδὲ κοινὸν καὶ γεῶδες τὸ δηλούμενον τοῦτο χρῖσμα ἦν οὐδὲ ὅμοιον τῷ παρὰ Μωσεῖ νενομοθετημένῳ καὶ φθαρτῆς ἐξ ὕλης κατεσκευασμένῳ, ᾧ φίλον ἦν τοὺς παλαιοὺς Ἑβραίων ἱερέας καὶ βασιλέας χρίεσθαι.

hōsei elegen, ho epi pantōn theos echrise se elaion agal- liaseōs para tous metochous sou. hōste oude koinon kai geōdes to dēloumenon touto chrisma ēn oude homoion tǭ para Mōsei nenomothetēmenǭ kai phthartēs ex hylēs kateskeuasmenǭ, hǭ philon ēn tous palaious Hebraiōn hiereas kai basileas chriesthai.

as if it said: the God over all has anointed you with the oil of gladness beyond your companions. So this anointing was not common or earthly, nor like the one legislated by Moses and prepared from perishable matter, with which the ancient priests and kings of the Hebrews were accustomed to be anointed.

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

Notes and citation

Summary: The anointing of Psalm 45 was not the Mosaic oil.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.2 (Dindorf 3:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-2). (abbreviation not yet checked)

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5.2.3Dindorf 3:303

ἔνθεν ἡμῖν εἰκότως καὶ θεὸς ὁμοῦ καὶ Χριστὸς ἀνηγόρευται, ὡς ἂν μόνος, μὴ διʼ ἀνθρώπων, μηδʼ ἐξ ἀνθρώπων, πρὸς αὐτοῦ δὲ τοῦ τῶν ὅλων ποιητοῦ, τῆς ἐνθέου χαρᾶς καὶ ἀγαλλιάσεως ἀσωμάτῳ καὶ θεοπρεπεῖ χρίσματι κεχρισμένος.

enthen hēmin eikotōs kai theos homou kai Christos anēgoreutai, hōs an monos, mē diʼ anthrōpōn, mēdʼ ex anthrōpōn, pros autou de tou tōn holōn poiētou, tēs entheou charas kai agalliaseōs asōmatǭ kai theoprepei chrismati kechrismenos.

Hence he is rightly proclaimed by us both God and Christ, as the only one anointed, not through men nor from men, but by the maker of the universe himself, with the bodiless and God-befitting anointing of divine joy and gladness.

Notes and citation

Summary: He alone is both God and Christ, anointed by the Creator with divine joy.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.3 (Dindorf 3:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-3). (abbreviation not yet checked)

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5.2.4Dindorf 3:303

διόπερ ἐνδίκως μόνος, ἀκάκως μόνος, ἀγαθῶς καὶ κυρίως παρὰ τοὺς ὀνομαζομένους αὐτοῦ μετόχους, Χριστὸς ἂν ἀναγορευθείη. οἱ μέτοχοι δὲ αὐτοῦ τίνες ἂν εἶεν, ἢ οἶ οἷοί τε λέγειν ‘‘μέτοχοι γὰρ γεγόναμεν Χριστοῦ; περὶ ὧν εἴρηται ‟μὴ ἅπτεσθε τῶν Χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε.

dioper endikōs monos, akakōs monos, agathōs kai kyriōs para tous onomazomenous autou metochous, Christos an anagoreutheiē. hoi metochoi de autou tines an eien, ē oi hoioi te legein ‘‘metochoi gar gegonamen Christou? peri hōn eirētai ‟mē haptesthe tōn Christōn mou, kai en tois prophētais mou mē ponēreuesthe.

Therefore he alone justly, he alone innocently, well and properly, beyond those called his companions, would be proclaimed Christ. And who would his companions be, but those who can say, “For we have become partakers of Christ”? of whom it is said, “Do not touch my christs, and do my prophets no harm.”

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

Notes and citation

Summary: He alone is Christ properly; his companions are believers who share in him.

The quotations are Heb 3:14 and Ps 105:15 (104:15 LXX). Eusebius plays on μέτοχοι (“companions,” “partakers”).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.4 (Dindorf 3:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-4). (abbreviation not yet checked)

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5.2.5Dindorf 3:303

καὶ δὴ πεφηνότος διὰ τούτων σαφῶς τοῦ Χριστοῦ ἀγαπητοῦ καὶ θεοῦ καὶ βασιλέως, ὥρα σε ζητεῖν, ὁ τηλικοῦτος πῶς ἐχθροὺς ἔχειν λέγεται, καὶ τίνας καὶ διʼ ἢν αἰτίαν, καθʼ ὧν τὰ ἑαυτοῦ βέλη καὶ τὴν ἑαυτοῦ ῥομφαίαν ἠκονήσατο, ὅπως τε οὐ διʼ ὁπλιτικῆς παρατάξεως, ἀλλʼ ἕνεκεν ἀληθείας καὶ πραΰτητος καὶ δικαιοσύνης μυρίους ὑπηγάγετο ἑαυτῷ λαούς.

kai dē pephēnotos dia toutōn saphōs tou Christou agapētou kai theou kai basileōs, hōra se zētein, ho tēlikoutos pōs echthrous echein legetai, kai tinas kai diʼ ēn aitian, kathʼ hōn ta heautou belē kai tēn heautou rhomphaian ēkonēsato, hopōs te ou diʼ hoplitikēs parataxeōs, allʼ heneken alētheias kai praÿtētos kai dikaiosynēs myrious hypēgageto heautǭ laous.

Now that the Christ has been clearly shown by these words to be beloved, God, and King, it is time for you to ask how one so great is said to have enemies, who they are and for what reason, against whom he sharpened his arrows and his sword; and how, not by an armed battle line, but because of truth and meekness and righteousness, he brought countless peoples under himself.

Ps 45:3–5 (44:4-Ps LXX) (allusion, high confidence)

Notes and citation

Summary: Eusebius asks who the enemies of the divine King are and how he won peoples by truth, not arms.

The allusions are Ps 45:3–5 (44:4–6 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.5 (Dindorf 3:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-5). (abbreviation not yet checked)

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5.2.6Dindorf 3:303–304

ζητοῦντα δὲ ἀκριβῶς ταῦτα καλῶς ἂν ἔχοι μεταφέρειν αὐτὰ ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ, ἀνατρέχοντα ἐπὶ τὰ διεξωδευμένα περὶ τῆς εἰς ἀνθρώπους αὐτοῦ παρόδου, καθʼ ἣν τὰς ἐχθρὰς καὶ ἀοράτους δυνάμεις τῶν μοχθηρῶν καὶ λυμαντικῶν δαιμόνων τῶν τε πονηρῶν καὶ ἀκαθάρτων πνευμάτων τροπωσάμενος, μυρίους ὅσους ἑαυτῷ λαοὺς ἐξ ἁπάντων τῶν ἐθνῶν συνεστήσατο· ὃν καὶ Χριστὸν ἀληθῆ προσήκοι ἂν τοῦ θεοῦ ἐντεῦθεν ἀναγορεύειν, οὐ κοινῷ μὲν ἐλαίῳ τοῖς πάλαι συνήθως χρισθέντα, οὔτε οὖν ἱστορεῖταί τι περὶ αὐτοῦ τοιοῦτον, κρείττονι δὲ καὶ ἐνθέῳ χρίσματι, παρʼ ὃ δὴ καὶ διὰ Ἠσαίου φησὶ ‟πνεῦμα κυρίου ἐπʼ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με.”

zētounta de akribōs tauta kalōs an echoi metapherein auta epi ton sōtēra kai kyrion hēmōn Iēsoun ton Christon tou theou, anatrechonta epi ta diexōdeumena peri tēs eis anthrōpous autou parodou, kathʼ hēn tas echthras kai aoratous dynameis tōn mochthērōn kai lymantikōn daimonōn tōn te ponērōn kai akathartōn pneumatōn tropōsamenos, myrious hosous heautǭ laous ex hapantōn tōn ethnōn synestēsato; hon kai Christon alēthē prosēkoi an tou theou enteuthen anagoreuein, ou koinǭ men elaiǭ tois palai synēthōs christhenta, oute oun historeitai ti peri autou toiouton, kreittoni de kai entheǭ chrismati, parʼ ho dē kai dia Ēsaiou phēsi ‟pneuma kyriou epʼ eme, hou heineken echrise me.”

One who examines these things exactly would do well to transfer them to our Savior and Lord Jesus, the Christ of God, going back to what was set out about his passage among men, in which, having routed the hostile and invisible powers of wicked and destructive demons and of evil and unclean spirits, he established for himself countless peoples from all the nations. Him it would be fitting from this to proclaim the true Christ of God, not anointed with common oil in the customary way of the ancients (nothing of the sort is recorded of him), but with a better and divine anointing, according to which he also says through Isaiah, “The Spirit of the Lord is upon me, because he has anointed me.”

Isa 61:1 (quotation, high confidence)

Notes and citation

Summary: The psalm fits Jesus, who conquered the demons and won the nations, anointed with the Spirit, not with oil.

The quotation is Isa 61:1.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.6 (Dindorf 3:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-6). (abbreviation not yet checked)

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5.2.7Dindorf 3:304

ὅθεν καὶ μᾶλλον ἀπάντων τῶν πώποτε παρʼ Ἑβραίοις σωματικώτερον χρισθέντων μόνος ἀνὰ πᾶσαν τὴν οἰκουμένην Χριστὸς παρὰ τοῖς πᾶσι βεβόηται, καὶ τῆς ἐξ αὐτοῦ Χριστιανῶν προσηγορίας τὴν σύμπασαν ἔπλησεν οἰκουμένην. ὅπως δὲ φαμὲν αὐτὸν κεχρῖσθαι καὶ τί τὸ χρῖσμα καὶ τίς ὁ τῆς χρίσεως τρόπος αὐταρκῶς ἐν τῷ πρὸ τούτου συγγράμματι διειλήφαμεν.

hothen kai mallon apantōn tōn pōpote parʼ Hebraiois sōmatikōteron christhentōn monos ana pasan tēn oikoumenēn Christos para tois pasi beboētai, kai tēs ex autou Christianōn prosēgorias tēn sympasan eplēsen oikoumenēn. hopōs de phamen auton kechristhai kai ti to chrisma kai tis ho tēs chriseōs tropos autarkōs en tǭ pro toutou syngrammati dieilēphamen.

Hence, more than all who were ever anointed among the Hebrews in a more bodily way, he alone is celebrated as Christ by all throughout the whole world, and he has filled the whole world with the name of Christians derived from him. How we say he was anointed, what the anointing was, and what the manner of the anointing, we have discussed sufficiently in the preceding book.

Notes and citation

Summary: Only Jesus is called Christ throughout the world, and his followers bear his name; the anointing was treated in Book 4.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.7 (Dindorf 3:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-7). (abbreviation not yet checked)

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5.2.8Dindorf 3:304

τούτου δὲ ἐν τοῖς χείλεσι καὶ ἐν τῇ διδασκαλίᾳ τοσαύτη κατεχύθη χάρις, ὡς ἐν ὀλίγῳ πάντα τόπον ἐμπλῆσαι τῆς πρὸς αὐτοῦ καταγγελθείσης εὐσεβείας ὥστε ἤδη ἐν πᾶσιν ἔθνεσι παρὰ τοῖς τὴν διδασκαλίαν αὐτοῦ μετιοῦσιν, ἀκολούθως τῇ μετὰ χεῖρας προφητείᾳ, καὶ βασιλέως καὶ θεοῦ δόξαν περιβεβλῆσθαι, καὶ παρὰ πᾶσιν ἀνθρώποις Χριστὸν ἀναγορεύεσθαι.

toutou de en tois cheilesi kai en tę̄ didaskalią tosautē katechythē charis, hōs en oligǭ panta topon emplēsai tēs pros autou katangeltheisēs eusebeias hōste ēdē en pasin ethnesi para tois tēn didaskalian autou metiousin, akolouthōs tę̄ meta cheiras prophēteią, kai basileōs kai theou doxan peribeblēsthai, kai para pasin anthrōpois Christon anagoreuesthai.

So much grace was poured on his lips and in his teaching that in a short time he filled every place with the piety he proclaimed; so that already among all nations, among those who follow his teaching, in accordance with the prophecy before us, he has been clothed with the glory of both king and God, and is proclaimed Christ by all men.

Ps 45:2 (44:3 LXX) (allusion, high confidence)

Notes and citation

Summary: Grace poured on Christ’s lips spread his teaching quickly, so that he is honored everywhere as King, God, and Christ.

“Grace poured on his lips” is Ps 45:2 (44:3 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.8 (Dindorf 3:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-8). (abbreviation not yet checked)

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5.2.9Dindorf 3:304

πρόδηλοι δὲ καὶ οἶ ἐχθροὶ, οὐ μόνον οἱ πρὶν γεγονότες αὐτοῦ, ἀλλὰ καὶ οἱ ἀεὶ προσπολεμοῦντες αὐτοῦ τῷ λόγῳ, εἴτε ἐν ἀνθρώποις εἴτε καὶ ἐν ἀοράτοις δυνάμεσιν, οὓς ἀοράτῳ καὶ λεληθυίᾳ δυνάμει πάντοτε καθαιρῶν ἐξ ἁπάντων τόν ἐθνῶν παντοίους ἑαυτῷ λαοὺς ὑποχειρίους πεποίηται.

prodēloi de kai oi echthroi, ou monon hoi prin gegonotes autou, alla kai hoi aei prospolemountes autou tǭ logǭ, eite en anthrōpois eite kai en aoratois dynamesin, hous aoratǭ kai lelēthuią dynamei pantote kathairōn ex hapantōn ton ethnōn pantoious heautǭ laous hypocheirious pepoiētai.

His enemies too are plain: not only those who were before, but those who always wage war against his word, whether among men or among invisible powers, whom he continually overthrows by invisible and hidden power, and has made all kinds of peoples from all the nations subject to himself.

Notes and citation

Summary: Christ’s enemies are all who fight his word, human or spiritual, whom he continually overcomes.

Topics: Christology, Persecution

Cite (SBL): Eusebius, Dem. ev. 5.2.9 (Dindorf 3:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-9). (abbreviation not yet checked)

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5.2.10Dindorf 3:304–305

τὰ δὲ ἐξῆς ἐν τῷ Ψαλμῷ “σμύρνα καὶ στακτὴ καὶ κασσία ἀπὸ τῶν ἱματίων σου, ” τά τε ἐπὶ τούτοις, ὡς περὶ βασιλίδος δηλούμενα καὶ θυγατρὸς τὸν πατρῷον οἶκον ἀπολιπούσης, καὶ τῷ προδηλωθέντι Χριστῷ καὶ βασιλεῖ καὶ θεῷ νυμφευθείσης, κύριόν τε αὐτὸν ἀναγορευούσης, ἐπὶ τὴν ἐξ ἐθνῶν ἐκκλησίαν, τὴν πατρῴαν καὶ δαιμονικὴν ἀποστραφεῖσαν πλάνην, καθηραμένην τε καὶ τῇ τοῦ θείου λόγου κοινωνίᾳ καθαρμοσαμένην, ἀναφέροιτʼ ἂν τῆς προσηκούσης τυγχάνοντα κατὰ σχολὴν ἑρμηνείας.

ta de exēs en tǭ Psalmǭ “smyrna kai staktē kai kassia apo tōn himatiōn sou, ” ta te epi toutois, hōs peri basilidos dēloumena kai thygatros ton patrǭon oikon apolipousēs, kai tǭ prodēlōthenti Christǭ kai basilei kai theǭ nympheutheisēs, kyrion te auton anagoreuousēs, epi tēn ex ethnōn ekklēsian, tēn patrǭan kai daimonikēn apostrapheisan planēn, kathēramenēn te kai tę̄ tou theiou logou koinōnią katharmosamenēn, anapheroitʼ an tēs prosēkousēs tynchanonta kata scholēn hermēneias.

What follows in the Psalm, “Myrrh and stacte and cassia from your garments,” and what comes after, revealed as concerning a queen, a daughter who has left her father’s house, been betrothed to the Christ, King, and God revealed earlier, and proclaims him her lord, would refer to the church from the nations, which has turned from the ancestral and demonic error, been purified, and joined in fellowship with the divine Word; these will receive their proper interpretation at leisure.

Ps 45:8 (44:9 LXX) (quotation, high confidence) · Ps 45:10–11 (44:11-Ps LXX) (allusion, high confidence)

Notes and citation

Summary: The queen of Psalm 45, who leaves her father’s house for the King, is the church of the nations.

The quotations and allusions are Ps 45:8–11 (44:9–12 LXX).

Notes on the original text

Digital text corrected (OCR: ο for υ): κόριόν τε → κύριόν τε.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.2.10 (Dindorf 3:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-1-1/#p-5-2-10). (abbreviation not yet checked)

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