Demonstration of the Gospel 5.3.1–5.5.10

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 55 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 3

5.3.1Dindorf 3:305

‟Εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ Σιῶν, καὶ κατακυριεύσεις ἐν μέσῳ τῶν ἐχθρῶν σου. μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου, ἐν ταῖς λαμπρότησι τῶν ἁγίων σου. ἐκ γαστρὸς πρὸ ἑωσφόρου γεγέννηκά σε. ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.”

‟Eipen ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou. rhabdon dynameōs exapostelei soi kyrios ek Siōn, kai katakyrieuseis en mesǭ tōn echthrōn sou. meta sou hē archē en hēmerą tēs dynameōs sou, en tais lamprotēsi tōn hagiōn sou. ek gastros pro heōsphorou gegennēka se. ōmose kyrios kai ou metamelēthēsetai, sy hiereus eis ton aiōna kata tēn taxin Melchisedek.”

“The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies a footstool for your feet.’ The Lord will send forth for you a rod of power out of Zion, and you shall rule in the midst of your enemies. With you is dominion in the day of your power, in the splendors of your saints. From the womb, before the morning star, I have begotten you. The Lord has sworn and will not repent: ‘You are a priest for ever after the order of Melchizedek.’”

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

Notes and citation

Summary: Psalm 110:1–4 in full.

Eusebius’s text is Ps 110:1–4 (109:1–4 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.1 (Dindorf 3:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-1). (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).

5.3.2Dindorf 3:305

Κύριος ἐκ δεξιῶν σου. τὸν σωτῆρα καὶ κύριον ἡμῶν, τὸν πρωτότοκον πάσης κτίσεως θεοῦ λόγον, τὴν πρὸ αἰῶνος σοφίαν, τὴν ἀρχὴν τῶν ὁδῶν τοῦ θεοῦ, τὸ πρωτότοκον καὶ μονογενὲς τοῦ πατρὸς γέννημα, τὸν τῇ τοῦ Χριστοῦ τιμώμενον προσηγορίᾳ, καὶ ὁ παρὼν Ψαλμὸς κύριον ἀποκαλεῖ, διδάσκων αὐτὸν εἶναι σύνθρονον ὁμοῦ καὶ υἱὸν τοῦ ἐπὶ πάντων θεοῦ τε καὶ κυρίου τῶν ὅλων, αἰώνιόν τε τοῦ πατρὸς ἱερέα.

Kyrios ek dexiōn sou. ton sōtēra kai kyrion hēmōn, ton prōtotokon pasēs ktiseōs theou logon, tēn pro aiōnos sophian, tēn archēn tōn hodōn tou theou, to prōtotokon kai monogenes tou patros gennēma, ton tę̄ tou Christou timōmenon prosēgorią, kai ho parōn Psalmos kyrion apokalei, didaskōn auton einai synthronon homou kai huion tou epi pantōn theou te kai kyriou tōn holōn, aiōnion te tou patros hierea.

The Lord at your right hand. Our Savior and Lord, the firstborn of all creation, the Word of God, the Wisdom before the age, the beginning of the ways of God, the firstborn and only-begotten offspring of the Father, honored with the name of Christ, the present Psalm too calls Lord, teaching that he is enthroned with and Son of the God and Lord over the universe, and eternal priest of the Father.

Ps 110:5 (109:5 LXX) (allusion, medium confidence)

Notes and citation

Summary: Psalm 110 calls the Son Lord, enthroned with the Father, his Son, and eternal priest.

The opening words are a heading (compare Ps 110:5, 109:5 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.2 (Dindorf 3:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-2). (abbreviation not yet checked)

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5.3.3Dindorf 3:305–306

πρῶτον δὴ οὑν ἐπίστησον ὡς ἤδη τοῦτο δεύτερον γέννημα θεοῦ προσηγόρευται. καὶ ἐπεὶ θεοῦ γε πνεύματι τὰ τῆς προφητείας ἡμῖν εἰρῆσθαι πεπίστευται, ὅρα εἰ μὴ αὐτὸ δὴ τὸ ἐν τῷ προφήτῃ πνεῦμα ἅγιον ἑαυτοῦ κύριον δεύτερον μετὰ τὸν τῶν ὅλων ἀναγορεύει. ‟εἶπε γὰρ φησὶν) ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου.” τὸν πρῶτον κύριον, ὡς ἂν καθόλου τῶν ἁπάντων δεσπότην, Ἑβραῖοι ἀνεκφωνήτῳ προσρήσει τῇ διὰ τῶν τεσσάρων στοιχείων ἀνηγόρευον· τὸν δὲ δεύτερον οὐκέθʼ ὁμοίως, ἰδίως δʼ αὐτὸν κύριον ὠνόμαζον.

prōton dē houn epistēson hōs ēdē touto deuteron gennēma theou prosēgoreutai. kai epei theou ge pneumati ta tēs prophēteias hēmin eirēsthai pepisteutai, hora ei mē auto dē to en tǭ prophētę̄ pneuma hagion heautou kyrion deuteron meta ton tōn holōn anagoreuei. ‟eipe gar phēsin) ho kyrios tǭ kyriǭ mou, kathou ek dexiōn mou.” ton prōton kyrion, hōs an katholou tōn hapantōn despotēn, Hebraioi anekphōnētǭ prosrēsei tę̄ dia tōn tessarōn stoicheiōn anēgoreuon; ton de deuteron oukethʼ homoiōs, idiōs dʼ auton kyrion ōnomazon.

First, then, observe that now for the second time he is called the offspring of God. And since we believe that the words of prophecy were spoken to us by the Spirit of God, see whether the Holy Spirit in the prophet does not itself proclaim him its own Lord, second after the Lord of the universe. “For the Lord said,” it says, “to my Lord, ‘Sit at my right hand.’” The first Lord, as master of all things universally, the Hebrews called by the unpronounceable name written with four letters; but the second they did not name in the same way, but called him “Lord” in a distinct way.

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

Notes and citation

Summary: The Holy Spirit in the prophet calls the Son its own Lord, second after the Father, whom the Hebrews named with the unpronounced four-letter name.

The “four letters” are the divine name YHWH, which Jews did not pronounce. Eusebius calls the Son “Lord, second after the Lord of the universe” (κύριον δεύτερον μετὰ τὸν τῶν ὅλων).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.3.3 (Dindorf 3:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-3). (abbreviation not yet checked)

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5.3.4Dindorf 3:306

εἰκότως οὖν ὁ σωτὴρ καὶ κύριος ἡμῶν, αὐτὸς Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, ἐρόμενός ποτε τοὺς Φαρισαίους ‟τί ὑμῖν περὶ τοῦ Χριστοῦ δοκεῖ; τίνος ἐστὶν υἱός;” εἰπόντων “τοῦ Δαβίδ” ἐπιλέγει ‟πῶς οὖν Δαβίδ ἐν πνεύματι κύριον αὐτὸν καλεῖ λέγων, εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιόν μου;” μονονουχὶ ἑρμηνεύων τὴν λέξιν, ὡς οὐ μόνον τοὐ Δαβίδ κύριον αὐτὸν ἀναγορεύουσαν, ἀλλὰ γὰρ καὶ τοῦ ἐν τῷ προφήτη πνεύματος.

eikotōs oun ho sōtēr kai kyrios hēmōn, autos Iēsous ho Christos tou theou, eromenos pote tous Pharisaious ‟ti hymin peri tou Christou dokei? tinos estin huios?” eipontōn “tou Dabid” epilegei ‟pōs oun Dabid en pneumati kyrion auton kalei legōn, eipen ho kyrios tǭ kyriǭ mou, kathou ek dexion mou?” mononouchi hermēneuōn tēn lexin, hōs ou monon tou Dabid kyrion auton anagoreuousan, alla gar kai tou en tǭ prophētē pneumatos.

Fittingly, then, our Savior and Lord, Jesus the Christ of God himself, once asked the Pharisees, “What do you think about the Christ? Whose son is he?” When they said, “David’s,” he added, “How then does David in the Spirit call him Lord, saying, ‘The Lord said to my Lord, Sit at my right hand’?” He was all but interpreting the words, as proclaiming him Lord not only of David but also of the Spirit in the prophet.

Matt 22:42–44 (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Jesus himself used Psalm 110 to show that the Christ is David’s Lord, and, Eusebius adds, Lord of the prophetic Spirit.

The quotation is Matt 22:42–44. That the psalm makes Christ Lord of the Spirit in the prophet is Eusebius’s own inference.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.3.4 (Dindorf 3:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-4). (abbreviation not yet checked)

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5.3.5Dindorf 3:306

εἰ δὲ τὸ πνεῦμα τὸ προφητικὸν, τοῦτο δʼ ἡμῖν εἶναι πεπίστευται τὸ ἅγιον πνεῦμα, ὁμολογεῖ τοῦτον εἶναι κύριον, ὃν σύνθρονον εἶναι τοῦ πατρὸς ἐκδιδάσκει, καὶ οὐκ ἀπολύτως, ἀλλὰ καὶ ἑαυτοῦ κύριον, κατὰ πολὺ πλέον καὶ μᾶλλον τοῦτʼ ἂν εἴποιεν αἱ μετὰ τὸ ἅγιον πνεῦμα λογικαὶ δυνάμεις, ἥ τε σύμπασα ὁρωμένη τε ἐν σώμασι καὶ ἐν ἀσωμάτοις ἑστῶσα δημιουργία, ἧς ἁπάσης εἰκότως ἂν καταδειχθείη κύριος ὁ μόνος τοῦ πατρὸς σύνθρονος, διʼ οὗ τὰ σύμπαντα ἐγένετο, ὅτι δὴ κατὰ τὸν θαυμάσιον ἀπόστολον ‟ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα.”

ei de to pneuma to prophētikon, touto dʼ hēmin einai pepisteutai to hagion pneuma, homologei touton einai kyrion, hon synthronon einai tou patros ekdidaskei, kai ouk apolytōs, alla kai heautou kyrion, kata poly pleon kai mallon toutʼ an eipoien hai meta to hagion pneuma logikai dynameis, hē te sympasa horōmenē te en sōmasi kai en asōmatois hestōsa dēmiourgia, hēs hapasēs eikotōs an katadeichtheiē kyrios ho monos tou patros synthronos, diʼ hou ta sympanta egeneto, hoti dē kata ton thaumasion apostolon ‟en autǭ ektisthē ta panta ta en tois ouranois kai ta epi tēs gēs, eite horata eite aorata.”

If the prophetic Spirit (and we believe this to be the Holy Spirit) confesses that he is Lord whom it teaches to share the Father’s throne, and not absolutely, but its own Lord, much more and far more would the rational powers after the Holy Spirit say this, and the whole creation, both that seen in bodies and that standing among bodiless beings. Of all of it the only one enthroned with the Father, through whom all things came into being, might rightly be shown to be Lord, since, according to the wonderful apostle, “in him were created all things in the heavens and on the earth, visible and invisible.”

Col 1:16 (quotation, high confidence)

Notes and citation

Summary: If the Holy Spirit calls the Son Lord, all rational powers and all creation must do so, since all things were created in him.

The quotation is Col 1:16. Eusebius ranks “the rational powers after the Holy Spirit” (αἱ μετὰ τὸ ἅγιον πνεῦμα λογικαὶ δυνάμεις), treating the Spirit as subject to the Son.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.3.5 (Dindorf 3:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-5). (abbreviation not yet checked)

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5.3.6Dindorf 3:306

μόνον γοῦν εἰκὸς αὐτὸν τῆς τοῦ πατρὸς ὁμοιώσεως ἔχειν κῦρος, ὡς ἂν καὶ μόνον σύνθρονον τοῦ πατρὸς ἀναδεδειγμένον. πρόδηλον οὖν ὅτι οὐδενὶ τῶν γεννητῶν θέμις τῶν δεξιῶν λαχεῖν τῆς παντοκρατορικῆς ἀρχῆς τε καὶ βασιλείας, εἰ μὴ ἄρα ἐνὶ μόνῳ τῷ διὰ τῶν προκειμένων ποικίλως θεολογουμένῳ.

monon goun eikos auton tēs tou patros homoiōseōs echein kyros, hōs an kai monon synthronon tou patros anadedeigmenon. prodēlon oun hoti oudeni tōn gennētōn themis tōn dexiōn lachein tēs pantokratorikēs archēs te kai basileias, ei mē ara eni monǭ tǭ dia tōn prokeimenōn poikilōs theologoumenǭ.

It is fitting, then, that he alone should have the authority of likeness to the Father, as the only one shown to share the Father’s throne. So it is plain that it is lawful for none of begotten things to obtain the right hand of the almighty rule and kingdom, except only the one who is variously spoken of in theology in the passages before us.

Notes and citation

Summary: Only the Son, like the Father, may sit at the right hand of the almighty kingdom.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.6 (Dindorf 3:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-6). (abbreviation not yet checked)

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5.3.7Dindorf 3:306–307

ἐπίστησον οὖν ὡς πρὸς ἕνα καὶ τὸν αὐτὸν ὁ ἀνωτάτω καὶ ἐπὶ πάντων κύριος καὶ τὴν “κάθου ἐκ δεξιῶν μου δωρεῖται φωνὴν, καὶ τὴν ‟πρὸ ἑωσφόρου γεγέννηκά σε, ” μεθʼ ὅρκου δὲ διαβεβαιώσεως ἄσειστον καὶ ἀπαράβατον αὐτῷ τὴν τιμὴν τῆς εἰς ἄπειρον αἰῶνα διαρκοῦς ἱερωσύνης παραδίδωσιν ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα.”

epistēson oun hōs pros hena kai ton auton ho anōtatō kai epi pantōn kyrios kai tēn “kathou ek dexiōn mou dōreitai phōnēn, kai tēn ‟pro heōsphorou gegennēka se, ” methʼ horkou de diabebaiōseōs aseiston kai aparabaton autǭ tēn timēn tēs eis apeiron aiōna diarkous hierōsynēs paradidōsin ōmose kyrios kai ou metamelēthēsetai, sy hiereus eis ton aiōna.”

Observe, then, how to one and the same person the supreme Lord over all gives both the word “Sit at my right hand” and the word “Before the morning star I have begotten you,” and with the confirmation of an oath hands him the unshakable and inviolable honor of a priesthood lasting to endless ages: “The Lord has sworn and will not repent: ‘You are a priest for ever.’”

Ps 110:1 (109:1 LXX) (quotation, high confidence) · Ps 110:3–4 (109:3-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The same person is enthroned, begotten before the morning star, and sworn in as eternal priest.

“One and the same” renders ἕνα; the digital text reads ἴνα. The quotations are Ps 110:1, 3, 4 (109:1, 3, 4 LXX).

Notes on the original text

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.7 (Dindorf 3:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-7). (abbreviation not yet checked)

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5.3.8Dindorf 3:307

τίς δʼ ἂν ἐπινοοῖτο, οὔτι δὴ θνητὸς ἀνὴρ, ἀλλὰ οὐδὲ τῆς ἀγγελικῆς φύσεως, ὑπὸ θεοῦ μὲν γεγενημένος, εἰς αἰῶνα δὲ ἱερωμένος, ἢ μόνος ὁ καὶ ἐν τοῖς πρόσθεν εἰπὼν ‘‘κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, ἐν ἀρχῇ πρὸ τοῦ ὄρη ἑδρασθῆναι, πρὸ δὲ πάντων βουνῶν γεννᾷ με;” καὶ πρόσσχες δὲ ἐπιμελῶς τὸν νοῦν ἐπιστήσας τῷ τε παρόντι Ψαλμῷ καὶ ταῖς ἐν τῷ πρὸ τούτου παρατεθείσαις φωναῖς.

tis dʼ an epinooito, outi dē thnētos anēr, alla oude tēs angelikēs physeōs, hypo theou men gegenēmenos, eis aiōna de hierōmenos, ē monos ho kai en tois prosthen eipōn ‘‘kyrios ektise me archēn hodōn autou eis erga autou, pro tou aiōnos ethemeliōse me, en archę̄ pro tou orē hedrasthēnai, pro de pantōn bounōn genną me?” kai prossches de epimelōs ton noun epistēsas tǭ te paronti Psalmǭ kai tais en tǭ pro toutou paratetheisais phōnais.

Who could be conceived (certainly not a mortal man, nor even one of angelic nature) begotten by God and consecrated priest for ever, except only the one who said in the earlier passage, “The Lord created me as the beginning of his ways for his works; before the age he founded me, in the beginning, before the mountains were settled, before all the hills, he begets me”? Pay careful attention to the present Psalm and to the words quoted in the one before.

Prov 8:22–25 (quotation, high confidence)

Notes and citation

Summary: Only Wisdom of Proverbs 8, begotten before creation, can be the eternal priest of Psalm 110.

The quotation is Prov 8:22–25 (LXX), abbreviated.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.8 (Dindorf 3:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-8). (abbreviation not yet checked)

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5.3.9Dindorf 3:307

ἐν μὲν γὰρ τούτῳ ὁ ἀνωτάτω θεὸς σύνθρονον τὸν δεύτερον καὶ ἡμῶν κύριον ἑαυτοῦ καθίστησι λέγων ‟κάθου ἐκ δεξιῶν μου·” ἐν δὲ τῷ πρὸ τούτου τὸν θρόνον εἰς αἰῶνα αἰῶνος διαμένειν ὁ λόγος ἔφησεν, ὁμοῦ θεὸν αὐτὸν ἀναγορεύων διʼ ὧνφησιν ‟ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος.”

en men gar toutǭ ho anōtatō theos synthronon ton deuteron kai hēmōn kyrion heautou kathistēsi legōn ‟kathou ek dexiōn mou;” en de tǭ pro toutou ton thronon eis aiōna aiōnos diamenein ho logos ephēsen, homou theon auton anagoreuōn diʼ hōnphēsin ‟ho thronos sou ho theos eis ton aiōna tou aiōnos.”

For in this one the supreme God makes the second, our Lord, sharer of his throne, saying, “Sit at my right hand”; and in the one before, the passage said that his throne endures for ever and ever, at the same time proclaiming him God, where it says, “Your throne, O God, is for ever and ever.”

Ps 110:1 (109:1 LXX) (quotation, high confidence) · Ps 45:6 (44:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 110 enthrones the second Lord, and Psalm 45 calls him God with an eternal throne.

The quotations are Ps 110:1 (109:1 LXX) and Ps 45:6 (44:7 LXX). “The second” (τὸν δεύτερον) is the Son.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.3.9 (Dindorf 3:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-9). (abbreviation not yet checked)

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5.3.10Dindorf 3:307

πάλιν ἐν μὲν τῷ μετὰ χεῖρας ‟ῥάβδον” φησὶν ‟δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ Σιών·” ἐν δʼ ἐκείνῳ ‟ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου.” καὶ αὖθις ὁ μὲν παρών φησιν ‟κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, καὶ κατακυριεύσεις ἐν μέσῳ τῶν ἐχθρῶν σου·” ὁ δὲ πρόσθεν τὰ βέλη σου ἠκονημένα, δυνατὲ, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως.” οὐκοῦν καὶ τὰ περὶ τῶν ἐχθρῶν τοῦ δηλουμένου ἐν ἀμφοτέροις συνᾴδει.

palin en men tǭ meta cheiras ‟rhabdon” phēsin ‟dynameōs exapostelei soi kyrios ek Siōn;” en dʼ ekeinǭ ‟rhabdos euthytētos hē rhabdos tēs basileias sou.” kai authis ho men parōn phēsin ‟kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou, kai katakyrieuseis en mesǭ tōn echthrōn sou;” ho de prosthen ta belē sou ēkonēmena, dynate, en kardią tōn echthrōn tou basileōs.” oukoun kai ta peri tōn echthrōn tou dēloumenou en amphoterois synądei.

Again, in the present one it says, “The Lord will send forth for you a rod of power out of Zion”; and in that one, “A scepter of uprightness is the scepter of your kingdom.” And again the present one says, “Sit at my right hand, until I make your enemies a footstool for your feet, and you shall rule in the midst of your enemies”; while the earlier one says, “Your arrows are sharpened, O mighty one, in the heart of the king’s enemies.” So what concerns the enemies of the one revealed agrees in both.

Ps 110:1–2 (109:1-Ps LXX) (quotation, high confidence) · Ps 45:5–6 (44:6-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalms 110 and 45 agree on the scepter and the enemies of the divine King.

The quotations are Ps 110:1–2 (109:1–2 LXX) and Ps 45:5–6 (44:6–7 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.10 (Dindorf 3:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-10). (abbreviation not yet checked)

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5.3.11Dindorf 3:307–308

τίς δῆτα οὖν ὀφθαλμοῖς ὁρῶν ἐν μέσαις ταῖς πόλεσιν ἔν τε κώμαις καὶ χώραις καθʼ ὅλης τε τῆς οἰκουμένης ἀνθούσας τὰς τοῦ σωτῆρος ἡμῶν ἐκκλησίας, τούς τε πρὸς αὐτοῦ κυριευο- μένους λαοὺς, καὶ μυρίανδρα πλήθη τῶν αὐτῷ καθω- σιωμένων πανταχόθεν ὑπὸ τῶν ὁρωμένων τε ἐν ἀν- θρώποις ἀοράτων τε καὶ ἀφανῶν ἐχθρῶν καὶ πολε- μίων τῆς τοῦ Χριστοῦ διδασκαλίας κυκλούμενα, οὐκ ἂν θαυμάσειε τὸν παρόντα χρησμὸν εἰς πρόσωπον ἀωαφωνηθέντα τοῦ θεσπιζομένου, τὸ “κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου.”

tis dēta oun ophthalmois horōn en mesais tais polesin en te kōmais kai chōrais kathʼ holēs te tēs oikoumenēs anthousas tas tou sōtēros hēmōn ekklēsias, tous te pros autou kyrieuo- menous laous, kai myriandra plēthē tōn autǭ kathō- siōmenōn pantachothen hypo tōn horōmenōn te en an- thrōpois aoratōn te kai aphanōn echthrōn kai pole- miōn tēs tou Christou didaskalias kykloumena, ouk an thaumaseie ton paronta chrēsmon eis prosōpon aōaphōnēthenta tou thespizomenou, to “katakyrieue en mesǭ tōn echthrōn sou.”

Who, seeing with his eyes the churches of our Savior flourishing in the midst of cities, in villages and countries, and throughout the whole world, and the peoples ruled by him, and the countless multitudes consecrated to him surrounded on every side by enemies and foes of the teaching of Christ, visible among men and invisible and hidden, would not marvel at the present oracle, uttered to the one prophesied: “Rule in the midst of your enemies”?

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

Notes and citation

Summary: The churches flourishing amid enemies everywhere fulfill “rule in the midst of your enemies.”

The quotation is Ps 110:2 (109:2 LXX).

Topics: Christology, Persecution

Cite (SBL): Eusebius, Dem. ev. 5.3.11 (Dindorf 3:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-11). (abbreviation not yet checked)

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5.3.12Dindorf 3:308

Καὶ ἐπειδήπερ ἐν τῷ πρόσθεν “κεχρῖσθαι τῷ ἐλαίῳ τῆς ἀγαλλιάσεως παρὰ τοὺς μετόχους σου, ” ἱερέων δὲ οἰκεῖον ἦν παρʼ ‘Εβραί- Οις τὸ χρίεσθαι, εἰκότως ὁ μετὰ χεῖρας ἤδη λευκότε- Ρον ἱερέα αὐτὸν ἐπιφημίςει, πλείονα προτιθεὶς περὶ Αὐτοῦ διδασκαλίαν, διʼ ἦς μόνον αὐτὸν παρὰ τοὺς Πώποτε αἰώνιον ἱερέα εἶναι παιδευει, ὅπερ οὐδεμιᾷ ἀνθρώπου φύσει δυνατὸν ἐφαρμόζειν.

Kai epeidēper en tǭ prosthen “kechristhai tǭ elaiǭ tēs agalliaseōs para tous metochous sou, ” hiereōn de oikeion ēn parʼ ‘Ebrai- Ois to chriesthai, eikotōs ho meta cheiras ēdē leukote- Ron hierea auton epiphēmisei, pleiona protitheis peri Autou didaskalian, diʼ ēs monon auton para tous Pōpote aiōnion hierea einai paideuei, hoper oudemią anthrōpou physei dynaton epharmozein.

And since in the earlier Psalm he was “anointed with the oil of gladness beyond your companions,” and anointing belonged to priests among the Hebrews, the present Psalm fittingly now calls him priest more clearly, adding further teaching about him, by which it teaches that he alone, beyond all who ever were, is eternal priest; which could fit no human nature.

Ps 45:7 (44:8 LXX) (quotation, high confidence) · Ps 110:4 (109:4 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalm 45’s anointing implies priesthood, which Psalm 110 declares eternal, beyond any human.

The quotation is Ps 45:7 (44:8 LXX). The digital text repeats a syllable (ἱερέων δερέων).

Notes on the original text

Digital text corrected (repeated syllable): ἱερέων δερέων δὲ → ἱερέων δὲ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.12 (Dindorf 3:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-12). (abbreviation not yet checked)

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5.3.13Dindorf 3:308

Κατἀ τὴν τάξιν Μελχισεδὲκ ἱερᾶσθαί φησιν αὐτὸν, πρὸς ἀντι- διαστολὴν τοῦ κατὰ τὴν Μωςέως δεάταξιν ἱερέως, ἤτοι τοῦʼ Ααρὼν, ἢ καί τινος τῶν ἐξ ἐκείνου, ὦν ἕκαστος μὴ ὢν πρότερον ἱερεὺς, ὕστερόν ποτε διʼ ἀνθρώπων ἀλοιφῇ τινι σκευαστῇ κριόμενος, ὡς ἐν τύποις εἰπεῖν καὶ συμβόλοις, σκιώδης τις καὶ εἰκονικὸς Χριστὸς ἀπε- τελεῖτο, ἀλλὰ καὶ ἅτε θνητὸς ὢν οὐκ εἰς μακρὸν ἀπε- τίθετο τὴν ἱερςςύνην, καὶ παρὰ μὲν τῷ Ἰουδαίων μόνῳ ἱερᾶτο λαῷ, οὐ μὴν καὶ παρὰ τοῖς ἄλλοις ἔθνε- σιν· ἀλλὰ οὐδὲ μεθʼ ὁρκωμοςίας θεοῦ ἐπὶ τὴν λει- τουργίαω παρῄει, κρίσει δὲ ἀνθρώπων τιμώμενος, ὡς καί ποτε μὴ ἄξιον εὑρίσκεσθαι ἐν αὐτοῖς τῆς τοῦ θεοῦ θεραπείας, οἶος ἀναγέγραπται ὁ Ἠλεί.

Kata tēn taxin Melchisedek hierasthai phēsin auton, pros anti- diastolēn tou kata tēn Mōseōs deataxin hiereōs, ētoi touʼ Aarōn, ē kai tinos tōn ex ekeinou, ōn hekastos mē ōn proteron hiereus, hysteron pote diʼ anthrōpōn aloiphę̄ tini skeuastę̄ kriomenos, hōs en typois eipein kai symbolois, skiōdēs tis kai eikonikos Christos ape- teleito, alla kai hate thnētos ōn ouk eis makron ape- titheto tēn hierssynēn, kai para men tǭ Ioudaiōn monǭ hierato laǭ, ou mēn kai para tois allois ethne- sin; alla oude methʼ horkōmosias theou epi tēn lei- tourgiaō parę̄ei, krisei de anthrōpōn timōmenos, hōs kai pote mē axion heuriskesthai en autois tēs tou theou therapeias, oios anagegraptai ho Ēlei.

It says that he is priest after the order of Melchizedek, in contrast to the priest under Moses’ arrangement, whether Aaron or one of his descendants. Each of these, not being a priest before, was later anointed through men with a prepared ointment and became, to speak in types and symbols, a shadowy and figurative christ; and, being mortal, he laid down the priesthood before long; he served as priest to the Jewish people alone, not to the other nations; nor did he come to the service with an oath of God, but was honored by the judgment of men, so that sometimes one among them was found unworthy of the service of God, as Eli is recorded to have been.

1 Sam 2:30 (allusion, medium confidence)

Notes and citation

Summary: Unlike the Aaronic priests, anointed by men, mortal, serving Israel alone, and sometimes unworthy like Eli, Christ is priest after Melchizedek.

The digital text repeats a clause (“and being mortal he did not for long …”) and has several misprints; translated with the repetition omitted.

Notes on the original text

Digital text corrected (repeated line): ἀπε- τελεῖτο, ἀλλὰ καὶ ἅτε θνητὸς ὢν οὐκ εἰς μακρὸν ἀπε- τελεῖτο, ἀλλὰ καὶ ἅτε θνητὸς ὢν οὐκ εἰς μακρὸν ἀπε- τίθετο → ἀπε- τελεῖτο, ἀλλὰ καὶ ἅτε θνητὸς ὢν οὐκ εἰς μακρὸν ἀπε- τίθετο.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.13 (Dindorf 3:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-13). (abbreviation not yet checked)

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5.3.14Dindorf 3:308–309

ἔτι πρὸς τούτοις ὁ παλαιὸς ἐκεῖνος ἱερεὺς ὁ κατὰ τὴν Μωςέως διάταξιν ἐκ μόνης ἐκρίνετο φυλῆς τῆς Λευί· ἔδει δὲ ἐξ ἅπαντος καὶ τὸ γένος ἐκ τῆς τοῦ Ἀαρὼν διαδοχῆς αὐτὸν φέρειν, θύμαςί τε ζῴων ἀλόγων καὶ αἅμασι σωματικῇ γε λατρείᾳ θεραπεύειν τὸ θεῖον· ὁ δὲ Μελ- χισεδὲκ ὠνομασμένος, ὃ μεταλαμβάνεται εἰς τὴν Ελλάδα φωνὴν βασιλεὺς δικαιοσύνης, ἔπειτα βασιλεὺς Σαλὴμ, ὃ καὶ αὐτὸ ἂν εἴη ‟βασιλεὺς εἰρήνης, ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, οὐκ ἔχων κατὰ τὴν ἱστορίαν οὐκ ἀρχὴν ἡμερῶν, οὐ ζωῆς τέλος, ” ἀλλʼ οὐδὲ κοινόν τι φέρων πρὸς τὸν τῆς τοῦ Ἀαρὼν ἱερωσύνης τρόπον.

eti pros toutois ho palaios ekeinos hiereus ho kata tēn Mōseōs diataxin ek monēs ekrineto phylēs tēs Leui; edei de ex hapantos kai to genos ek tēs tou Aarōn diadochēs auton pherein, thymasi te zǭōn alogōn kai haamasi sōmatikę̄ ge latreią therapeuein to theion; ho de Mel- chisedek ōnomasmenos, ho metalambanetai eis tēn Ellada phōnēn basileus dikaiosynēs, epeita basileus Salēm, ho kai auto an eiē ‟basileus eirēnēs, apatōr, amētōr, agenealogētos, ouk echōn kata tēn historian ouk archēn hēmerōn, ou zōēs telos, ” allʼ oude koinon ti pherōn pros ton tēs tou Aarōn hierōsynēs tropon.

Moreover, that ancient priest under Moses’ arrangement was chosen from the tribe of Levi alone; he had to trace his descent from the line of Aaron without exception, and to serve God with the sacrifices and blood of irrational animals, a bodily worship. But the one named Melchizedek, which translated into the Greek language is “king of righteousness,” and then king of Salem, which would be “king of peace,” was “without father, without mother, without genealogy, having,” according to the history, “neither beginning of days nor end of life,” and had nothing in common with the manner of Aaron’s priesthood.

Heb 7:2–3 (quotation, high confidence) · Gen 14:18 (allusion, high confidence)

Notes and citation

Summary: The Levitical priest came only from Aaron’s line and offered animals; Melchizedek, king of righteousness and peace, had no recorded genealogy.

The quotations are from Heb 7:2–3. The digital text repeats a line (“that ancient priest under Moses’ arrangement”) and reads ρυλῆς for φυλῆς; translated with the repetition omitted.

Notes on the original text

Digital text corrected (repeated lines; OCR ρ for φ): ὁ παλαιὸς ἐκεῖνος ἱερεὺς ὁ κατὰ τὴν Μωςέως διάταξιν ἐκ μόνης ἐκεῖνος ἰερεὺς ὁ κατὰ τὴν Μωςέως διάταξιν ὁ παλαιὸς ἐκεῖνος ἱερεὺς ὁ κατὰ τὴν Μωςέως διάταξιν ἐκ μόνης ἐκρίνετο ρυλῆς → ὁ παλαιὸς ἐκεῖνος ἱερεὺς ὁ κατὰ τὴν Μωςέως διάταξιν ἐκ μόνης ἐκρίνετο φυλῆς.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.14 (Dindorf 3:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-14). (abbreviation not yet checked)

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5.3.15Dindorf 3:309

οὔτε γὰρ ὑπʼ ἀνθρώπων ᾕρητο, οὐκ ἐλαίῳ σκευαστῷ κέχριστο, οὐ γένος ἢν τῶν μηδὲ φανέντων πω· καὶ τὸ πάντων γε παραδοξότατον, ὅτι μηδὲ τὴν σάρκα περιτέτμητο, καὶ ὅμως τὸν Ἀβραὰμ εὐλογεῖ, ὡς ἂν πολὺ κρείττων αὐτοῦ τυγχάνων, ἀλλὰ οὐδὲ θυσίαις καὶ σπονδαῖς τῷ ὑψίστῳ ἱερᾶτο θεῷ, οὐδὲ μὴν παρὰ τῷ ἐν Ἱερουσαλὴμ ναῷ τὴν λειτουργίαν ἐξετέλει.

oute gar hypʼ anthrōpōn hę̄rēto, ouk elaiǭ skeuastǭ kechristo, ou genos ēn tōn mēde phanentōn pō; kai to pantōn ge paradoxotaton, hoti mēde tēn sarka peritetmēto, kai homōs ton Abraam eulogei, hōs an poly kreittōn autou tynchanōn, alla oude thysiais kai spondais tǭ hypsistǭ hierato theǭ, oude mēn para tǭ en Hierousalēm naǭ tēn leitourgian exetelei.

For he was not chosen by men, nor anointed with prepared oil, nor was he of the family of those who had not yet appeared; and, most extraordinary of all, he was not even circumcised in the flesh, and yet he blesses Abraham, as being far greater than he; nor did he serve as priest to God Most High with sacrifices and libations, nor perform the service at the temple in Jerusalem.

Gen 14:19 (allusion, high confidence)

Notes and citation

Summary: Melchizedek was not chosen by men, not anointed, not circumcised, did not offer animal sacrifice, yet blessed Abraham.

“The family of those who had not yet appeared” is the Levitical line, not yet born.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.15 (Dindorf 3:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-15). (abbreviation not yet checked)

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5.3.16Dindorf 3:309

πῶς γὰρ τῷ μηδὲ ὄντι; εἰκότως οὖν ἐπεὶ καὶ τῷ ἡμετέρῳ σωτῆρι τῷ Χριστῷ οὐδὲν μὲν τῷ Ἀαρὼν ἐμφερὲς ἔμελλεν συμβήσεσθαι, οὔτε γὰρ μὴ ὢν πρότερον ὕστερόν ποτε ἱερεὺς ἀναδέδεικται, καὶ ἱερεὺς οὐ γενόμενος, ἀλλὰ ὤν. προσεκτέον γὰρ ἐπιμελῶς τῷ ‟σὺ ἱερεὺς εἰς τὸν αἰῶνα.” οὐ γὰρ ἔσῃ, φησὶ, μὴ ὢν πάλαι, ἀλλʼ οὐδʼ ἦσθα μὲν πάλαι, νῦν δὲ οὒ, ἀλλὰ παρὰ τοῦ φήσαντος ‟ἐγώ εἰμι ὁ ὢν” σὺ εἶ καὶ ἱερεὺς εἰς τὸν αἰῶνα διαμένεις.

pōs gar tǭ mēde onti? eikotōs oun epei kai tǭ hēmeterǭ sōtēri tǭ Christǭ ouden men tǭ Aarōn empheres emellen symbēsesthai, oute gar mē ōn proteron hysteron pote hiereus anadedeiktai, kai hiereus ou genomenos, alla ōn. prosekteon gar epimelōs tǭ ‟sy hiereus eis ton aiōna.” ou gar esę̄, phēsi, mē ōn palai, allʼ oudʼ ēstha men palai, nyn de ou, alla para tou phēsantos ‟egō eimi ho ōn” sy ei kai hiereus eis ton aiōna diameneis.

How could he, when it did not yet exist? Fittingly, then, since nothing like Aaron was to happen to our Savior the Christ either: for he was not shown to be a priest later on, not being one before; and he is priest not by becoming one, but by being one. For we must attend carefully to “You are a priest for ever.” It does not say, “You will be, not having been before,” nor, “You were once, but now are not”; but, from him who said “I am he who is,” “you are,” and you remain a priest for ever.

Ps 110:4 (109:4 LXX) (quotation, high confidence) · Exod 3:14 (quotation, high confidence)

Notes and citation

Summary: Christ did not become a priest; “you are a priest for ever” shows that he always is one.

The quotations are Ps 110:4 (109:4 LXX) and Exod 3:14 (LXX). The digital text has a stray numeral “5.”

Notes on the original text

Digital text corrected (stray line number): εἰκότως οὖν 5 ἐπεὶ → εἰκότως οὖν ἐπεὶ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.16 (Dindorf 3:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-16). (abbreviation not yet checked)

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5.3.17Dindorf 3:309

ἐπεὶ οὖν οὔτε ἀπὸ χρόνου τῆς ἱερωσύνης ἀπήρξατο οὔτε ἐκ φυλῆς τῶν ἱερωμένων ὁ Χριστὸς, οὐδὲ διὰ σκευαστοῦ καὶ σωματικοῦ ἐλαίου κέχριστο, οὐδὲ τέλος ἕξειν ἔμελλε τῆς ἱερωσύνης, οὐδὲ μόνοις Ἰουδαίοις, ἀλλὰ καὶ πᾶσιν ἔθνεσι καταστήσεσθαι, τούτων ἕνεκα πάντων εἰκότως αὐτὸν τῆς μὲν κατὰ τὸν τύπον Ἀαρὼν λειτουργίας ἀπαλλάττει, κατὰ τὴν τάξιν δὲ Μελχισεδὲκ ἱερέα φησὶν ἔσεσθαι.

epei oun oute apo chronou tēs hierōsynēs apērxato oute ek phylēs tōn hierōmenōn ho Christos, oude dia skeuastou kai sōmatikou elaiou kechristo, oude telos hexein emelle tēs hierōsynēs, oude monois Ioudaiois, alla kai pasin ethnesi katastēsesthai, toutōn heneka pantōn eikotōs auton tēs men kata ton typon Aarōn leitourgias apallattei, kata tēn taxin de Melchisedek hierea phēsin esesthai.

Since, then, the Christ neither began his priesthood at some point in time, nor came from the tribe of the priests, nor was anointed with prepared and bodily oil, nor was to have an end of his priesthood, nor to be established for the Jews alone but for all nations, for all these reasons the oracle rightly frees him from the service according to the type of Aaron and says that he will be priest after the order of Melchizedek.

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

Notes and citation

Summary: For all these reasons Christ is priest after Melchizedek, not after Aaron.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.17 (Dindorf 3:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-17). (abbreviation not yet checked)

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5.3.18Dindorf 3:309–310

καὶ τό γε ἀποτέλεσμα τοῦ χρησμοῦ θαυμάσιον συνορῶντι ὅπως ὁ σωτὴρ ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ τῷ τοῦ Μελχισεδὲκ τρόπῳ τὰ τῆς ἐν ἀνθρώποις ἱερουργίας εἰσέτι καὶ νῦν διὰ τῶν αὑτοῦ θεραπευτῶν ἐπιτελεῖ.

kai to ge apotelesma tou chrēsmou thaumasion synorōnti hopōs ho sōtēr hēmōn Iēsous ho Christos tou theou tǭ tou Melchisedek tropǭ ta tēs en anthrōpois hierourgias eiseti kai nyn dia tōn hautou therapeutōn epitelei.

And the fulfillment of the oracle is wonderful to anyone who sees how our Savior Jesus, the Christ of God, still now performs, through his ministers, the priestly service among men in the manner of Melchizedek.

Notes and citation

Summary: Christ still exercises his Melchizedek priesthood through his ministers.

Topics: Christology, Church office

Cite (SBL): Eusebius, Dem. ev. 5.3.18 (Dindorf 3:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-18). (abbreviation not yet checked)

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5.3.19Dindorf 3:310

ὥσπερ γὰρ ἐκεῖνος ἱερεὺς ἐθνῶν τυγχάνων οὐδαμοῦ φαίνεται θυσίαις σωματικαῖς κεχρημένος, οἴνῳ δὲ μόνῳ καὶ ἄρτῳ τὸν Ἀβραὰμ εὐλογῶν, τὸν αὐτὸν δὴ τρόπον πρῶτος μὲν αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν, ἔπειτα οἶ ἐξ αὐτοῦ πάντες ἱερεῖς ἀνὰ πάντα τὰ ἔθνη τὴν πνευματικὴν ἐπιτελοῦντες κατὰ τοὺς ἐκκλησιαστικοὺς θεσμοὺς ἱερουργίαν, οἴνῳ καὶ ἄρτῳ τοῦ τε σώματος αὐτοῦ καὶ τοῦ σωτηρίου αἵματος αἰνίττονται τὰ μυστήρια, τοῦ Μελχισεδὲκ ταῦτα πνεύματι θείῳ προτεθεωρηκότος, καὶ τῶν μελλόντων ταῖς εἰκόσι προκεχρημένου, ὡς ἡ Μώσεως γραφὴ μαρτυρεῖ λέγουσα “καὶ Μελχισεδὲκ βασιλεὺς Σαλὴμ ἐξήνεγκεν ἄρτους καὶ οἶνον· ἢν δὲ ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, καὶ εὐλόγησε τὸν Ἀβραάμ.”

hōsper gar ekeinos hiereus ethnōn tynchanōn oudamou phainetai thysiais sōmatikais kechrēmenos, oinǭ de monǭ kai artǭ ton Abraam eulogōn, ton auton dē tropon prōtos men autos ho sōtēr kai kyrios hēmōn, epeita oi ex autou pantes hiereis ana panta ta ethnē tēn pneumatikēn epitelountes kata tous ekklēsiastikous thesmous hierourgian, oinǭ kai artǭ tou te sōmatos autou kai tou sōtēriou haimatos ainittontai ta mystēria, tou Melchisedek tauta pneumati theiǭ protetheōrēkotos, kai tōn mellontōn tais eikosi prokechrēmenou, hōs hē Mōseōs graphē martyrei legousa “kai Melchisedek basileus Salēm exēnenken artous kai oinon; ēn de hiereus tou theou tou hypsistou, kai eulogēse ton Abraam.”

For as he, being a priest of the nations, nowhere appears to have used bodily sacrifices, but blessed Abraham with wine and bread alone, in the same way first our Savior and Lord himself, and then all the priests from him throughout all the nations, performing the spiritual priestly service according to the ordinances of the church, represent with wine and bread the mysteries of his body and saving blood. Melchizedek had foreseen these things by the divine Spirit and used beforehand the images of what was to come, as the Scripture of Moses testifies, saying: “And Melchizedek, king of Salem, brought out loaves and wine; and he was priest of God Most High, and he blessed Abraham.”

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

Notes and citation

Summary: As Melchizedek blessed Abraham with bread and wine, Christ and the church’s priests celebrate the mysteries of his body and blood with bread and wine.

The quotation is Gen 14:18–19 (LXX). Eusebius speaks of the church’s “priests” (ἱερεῖς) performing the spiritual sacrifice; he says the bread and wine “signify” or “represent in figure” (αἰνίττονται) the mysteries of Christ’s body and blood.

Topics: Eucharist, Christology, Church office

Cite (SBL): Eusebius, Dem. ev. 5.3.19 (Dindorf 3:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-19). (abbreviation not yet checked)

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5.3.20Dindorf 3:310

εἰκότως οὖν καὶ μεθʼ ὅρκου παραλήψεως μόνῳ τῷ δηλουμένῳ ‘‘ὤμοσε κύριος ὁ θεὸς, καὶ οὐ μεταμεληθήσεται, σὺ εἶ, λέγων, ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.”

eikotōs oun kai methʼ horkou paralēpseōs monǭ tǭ dēloumenǭ ‘‘ōmose kyrios ho theos, kai ou metamelēthēsetai, sy ei, legōn, hiereus eis ton aiōna kata tēn taxin Melchisedek.”

Fittingly, then, with the addition of an oath, to the one revealed alone: “The Lord God has sworn and will not repent,” saying, “You are a priest for ever after the order of Melchizedek.”

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

Notes and citation

Summary: God confirmed Christ’s priesthood with an oath.

The quotation is Ps 110:4 (109:4 LXX), with “God” and “are” added.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.20 (Dindorf 3:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-20). (abbreviation not yet checked)

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5.3.21Dindorf 3:310

ἐπάκουσον δὲ οἷα καὶ περὶ τῶνδε ὁ ἀπόστολός φησιν ‟ἐν ᾧ περισσότερον βουλόμενος ὁ θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς βασιλείας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ, ἐμεσίτευσεν ὅρκῳ, ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἶς ἀδύνατον ψεύσασθαι θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ προκαταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος.”

epakouson de hoia kai peri tōnde ho apostolos phēsin ‟en hǭ perissoteron boulomenos ho theos epideixai tois klēronomois tēs basileias to ametatheton tēs boulēs autou, emesiteusen horkǭ, hina dia dyo pragmatōn ametathetōn, en ois adynaton pseusasthai theon, ischyran paraklēsin echōmen hoi prokataphygontes kratēsai tēs prokeimenēs elpidos.”

Hear what the apostle says about these things: “So when God wished to show more abundantly to the heirs of the kingdom the unchangeableness of his counsel, he guaranteed it with an oath, so that through two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to take hold of the hope set before us.”

Heb 6:17–18 (quotation, high confidence)

Notes and citation

Summary: Hebrews explains the significance of God’s oath.

The quotation is Heb 6:17–18, with “of the kingdom” added. “So that” renders ἵνα; the digital text reads ἔνα.

Notes on the original text

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.21 (Dindorf 3:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-21). (abbreviation not yet checked)

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5.3.22Dindorf 3:310–311

καὶ ἐπιφέρει λέγων ‟καὶ οἱ μὲν πλείονές εἰσι γεγονότες ἱερεῖς, διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν· ὁ δὲ διὰ τὸ μένειν αὐτὸν ἀπαράβατον ἔχει τὴν ἱερωσύνην. ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερευς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἄπο τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος.”

kai epipherei legōn ‟kai hoi men pleiones eisi gegonotes hiereis, dia to thanatǭ kōlyesthai paramenein; ho de dia to menein auton aparabaton echei tēn hierōsynēn. hothen kai sōzein eis to panteles dynatai tous proserchomenous diʼ autou tǭ theǭ, pantote zōn eis to entynchanein hyper autōn. toioutos gar hēmin kai eprepen archiereus, hosios, akakos, amiantos, kechōrismenos apo tōn hamartōlōn, kai hypsēloteros tōn ouranōn genomenos.”

And he goes on: “And the former priests were many in number, because they were prevented by death from continuing; but he, because he remains, holds his priesthood permanently. Hence he is able to save completely those who draw near to God through him, since he always lives to intercede for them. For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens.”

Heb 7:23–26 (quotation, high confidence)

Notes and citation

Summary: Hebrews contrasts the many mortal priests with Christ’s permanent priesthood.

The quotation is Heb 7:23–26.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.22 (Dindorf 3:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-22). (abbreviation not yet checked)

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5.3.23Dindorf 3:311

καὶ ἐπιλέγει ‟κεφάλαιον δὲ ἐπὶ τοῖς εἰρημένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, τῶν ἀγίων λειτουργὸς, καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ κύριος, καὶ οὐκ ἄνθρωπος.” ταῦτα μὲν ὁ ἀπόστολος.

kai epilegei ‟kephalaion de epi tois eirēmenois, toiouton echomen archierea, hos ekathisen en dexią tēs megalōsynēs en hypsēlois, tōn agiōn leitourgos, kai tēs skēnēs tēs alēthinēs, hēn epēxen ho kyrios, kai ouk anthrōpos.” tauta men ho apostolos.

And he adds: “Now the main point of what we are saying is this: we have such a high priest, who sat down at the right hand of the Majesty on high, a minister of the holy places and of the true tent, which the Lord pitched, not man.” So the apostle.

Heb 8:1–2 (quotation, high confidence)

Notes and citation

Summary: Hebrews sums up: our high priest sits at God’s right hand and serves in the true sanctuary.

The quotation is Heb 8:1–2.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.23 (Dindorf 3:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-23). (abbreviation not yet checked)

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5.3.24Dindorf 3:311

ὁ δὲ Ψαλμὸς ὑποβὰς καὶ τὸ πάθος ἐπικεκαλυμμένως τοῦ προφητευομένου δηλοῖ λέγων “ἐκ χειμάρρου ἐν ὁδῷ πίεται, διὰ τοῦτο ὑψώσει κεφαλήν.”

ho de Psalmos hypobas kai to pathos epikekalymmenōs tou prophēteuomenou dēloi legōn “ek cheimarrou en hodǭ pietai, dia touto hypsōsei kephalēn.”

The Psalm, further on, also reveals in veiled terms the passion of the one prophesied, saying: “He will drink from the brook by the way; therefore he will lift up his head.”

Ps 110:7 (109:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 110 hints at the passion: “He will drink from the brook.”

The quotation is Ps 110:7 (109:7 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.24 (Dindorf 3:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-24). (abbreviation not yet checked)

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5.3.25Dindorf 3:311

χείμαρρον δὲ τὸν καιρὸν τῶν πειρασμῶν καὶ ἄλλος δηλοῖ Ψαλμὸς λέγων ‟χείμαρρον διῆλθεν ἡ ψυχὴ ἡμῶν, ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον. ἐν τῷ χειμάρρῳ τοίνυν πίεται, φησὶ, τὸ ποτήριον δηλονότι, ὃ ᾐνίττετο πρὸς τῷ καιρῷ τοῦ πάθους, λέγων πάτερ, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ.”

cheimarron de ton kairon tōn peirasmōn kai allos dēloi Psalmos legōn ‟cheimarron diēlthen hē psychē hēmōn, ara diēlthen hē psychē hēmōn to hydōr to anypostaton. en tǭ cheimarrǭ toinyn pietai, phēsi, to potērion dēlonoti, ho ę̄nitteto pros tǭ kairǭ tou pathous, legōn pater, ei dynaton, parelthetō to potērion touto apʼ emou.”

Another Psalm also shows that the brook means the time of trials, saying: “Our soul has passed through the brook; our soul has passed through the irresistible water.” In the brook, then, it says, he will drink: that is, the cup of which he spoke in riddles at the time of his passion, saying, “Father, if it is possible, let this cup pass from me.”

Ps 124:4–5 (123:4-Ps LXX) (quotation, high confidence) · Matt 26:39 (quotation, high confidence)

Notes and citation

Summary: The brook is the time of trial, and the drink is the cup of Christ’s passion.

The quotations are Ps 124:4–5 (123:4–5 LXX) and Matt 26:39.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.25 (Dindorf 3:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-25). (abbreviation not yet checked)

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5.3.26Dindorf 3:311–312

καὶ πάλιν ‟εἰ μὴ δυνατόν ἐστιν αὐτὸ παρελθεῖν, ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου.” τοῦτο δὴ οὖν ἐκπιὼν τὸ ποτήριον ὕψωσε κεφαλὴν, καὶ κατὰ τὸν ἀπόστολον “ἐπεὶ γὰρ γέγονεν ὑπήκοος τῷ πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ, διὰ τοῦτο, φησὶν, ὑπερύψωσεν αὐτὸν ὁ θεὸς, ἐγείρας αὐτὸν ἐκ τῶν νεκρῶν καὶ καθίσας αὐτὸν ἐν δεξιᾷ αὐτοῦ, ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. καὶ πάντα ὑπέταξε, φησὶν, ὑπὸ τοὺς πόδας αὐτοῦ, ” κατὰ τὴν πρὸς αὐτὸν ἐπαγγελίαν, ἣν διὰ τοῦ Ψαλμοῦ παρίστησι λέγων ‟κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου.” πρόδηλον παντὶ ὡς ἔτι νῦν ἡ τοῦ σωτῆρος ἡμῶν δύναμις καὶ ὁ τῆς διδασκαλίας αὐτοῦ λόγος ἐν μέσῳ τῶν ἐχθρῶν καὶ πολεμίων αὐτοῦ τῶν πεπιστευκότων εἰς αὐτὸν ἀπάντων κατακυριεύει.

kai palin ‟ei mē dynaton estin auto parelthein, ean mē auto piō, genēthētō to thelēma sou.” touto dē oun ekpiōn to potērion hypsōse kephalēn, kai kata ton apostolon “epei gar gegonen hypēkoos tǭ patri mechri thanatou, thanatou de staurou, dia touto, phēsin, hyperypsōsen auton ho theos, egeiras auton ek tōn nekrōn kai kathisas auton en dexią autou, hyperanō pasēs archēs kai exousias kai dynameōs kai kyriotētos kai pantos onomatos onomazomenou, ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti. kai panta hypetaxe, phēsin, hypo tous podas autou, ” kata tēn pros auton epangelian, hēn dia tou Psalmou paristēsi legōn ‟kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou. katakyrieue en mesǭ tōn echthrōn sou.” prodēlon panti hōs eti nyn hē tou sōtēros hēmōn dynamis kai ho tēs didaskalias autou logos en mesǭ tōn echthrōn kai polemiōn autou tōn pepisteukotōn eis auton apantōn katakyrieuei.

And again: “If it is not possible for it to pass unless I drink it, let your will be done.” Having drunk this cup, he lifted up his head; and according to the apostle, “since he became obedient to the Father to death, even death on a cross, therefore,” he says, “God highly exalted him,” raising him from the dead and seating him at his right hand, “far above all rule and authority and power and lordship and every name that is named, not only in this age but also in the one to come. And he put all things,” he says, “under his feet,” according to the promise made to him, which he sets forth through the Psalm, saying, “Sit at my right hand, until I make your enemies a footstool for your feet. Rule in the midst of your enemies.” It is plain to everyone that still now the power of our Savior and the word of his teaching rule over all who have believed in him, in the midst of his enemies and foes.

Matt 26:42 (quotation, high confidence) · Phil 2:8–9 (quotation, high confidence) · Eph 1:20–22 (quotation, high confidence) · Ps 110:1–2 (109:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Having drunk the cup of death, Christ was exalted above every power, and he now rules his believers in the midst of his enemies.

The quotations are Matt 26:42, Phil 2:8–9 (freely), Eph 1:20–22, and Ps 110:1–2 (109:1–2 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.3.26 (Dindorf 3:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-3-26). (abbreviation not yet checked)

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preface 5, chapter 4

5.4.1Dindorf 3:312

‟Ἐγὼ κύριος ἐποίησα γῆν καὶ ἄνθρωπον ἐπʼ αὐτῆς· ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανὸν, ἐγὼ πᾶσι τοῖς ἄστροις ἐνετειλάμην, ἐγὼ ἤγειρα τὸν μετὰ δικαιοσύνης βασιλέα, καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ εὐθεῖαι. οὗτος οἰκοδομήσει τὴν πόλιν μου καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ ἐπιστρέψει, οὐ μετὰ λύτρων, οὐδὲ μετὰ δώρων, εἶπε κύριος Σαβαώθ.”

‟Egō kyrios epoiēsa gēn kai anthrōpon epʼ autēs; egō tę̄ cheiri mou estereōsa ton ouranon, egō pasi tois astrois eneteilamēn, egō ēgeira ton meta dikaiosynēs basilea, kai pasai hai hodoi autou eutheiai. houtos oikodomēsei tēn polin mou kai tēn aichmalōsian tou laou epistrepsei, ou meta lytrōn, oude meta dōrōn, eipe kyrios Sabaōth.”

“I the Lord made the earth and man upon it; I with my hand made firm the heaven; I commanded all the stars; I raised up the king with righteousness, and all his ways are straight. He will build my city and turn back the captivity of the people, not for ransom nor for gifts, said the Lord of Hosts.”

Isa 45:12–13 (quotation, high confidence)

Notes and citation

Summary: Isaiah 45 announces a righteous king who will build God’s city and free the captives.

The quotation is Isa 45:12–13 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.4.1 (Dindorf 3:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-1). (abbreviation not yet checked)

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5.4.2Dindorf 3:312

Τέως μὲν ταῦτα ὁ τῶν ὅλων ποιητὴς θεὸς περί τινος βασιλέως καὶ σωτῆρος μέλλοντος οἰκοδομεῖν τὸ τῆς εὐσεβείας πολίτευμα λυτρώσασθαί τε τὴν ἐπισυμβᾰσαν ἀνθρώποις ὑπὸ τῆς δαιμονικῆς πλάνης αἰχμαλωσίαν διὰ τοῦ προφήτου θεσπίζει· ἑξῆς δὲ τούτοις τὸ προφητικὸν πνεῦμα τὴν ὑποταγὴν τῶν ἀλλοφύλων ἐθνῶν αἰνίττεται, ἣν ὑποταγήσονται τῷ προφητευομένῳ, καὶ ὡς προσκυνήσουσιν αὐτῷ οἶα θεῷ οἶ ὑποταγησόμενοι, καὶ ὡς προσεύξονται ἐν αὐτῷ, διὰ τὸ μείζονα κατοικεἵν ἐν αὐτῷ θεὸν, τὸν ἀνωτάτω δηλαδὴ πατέρα καὶ θεὸν τῶν ὅλων.

Teōs men tauta ho tōn holōn poiētēs theos peri tinos basileōs kai sōtēros mellontos oikodomein to tēs eusebeias politeuma lytrōsasthai te tēn episymbasan anthrōpois hypo tēs daimonikēs planēs aichmalōsian dia tou prophētou thespizei; hexēs de toutois to prophētikon pneuma tēn hypotagēn tōn allophylōn ethnōn ainittetai, hēn hypotagēsontai tǭ prophēteuomenǭ, kai hōs proskynēsousin autǭ oia theǭ oi hypotagēsomenoi, kai hōs proseuxontai en autǭ, dia to meizona katoikein en autǭ theon, ton anōtatō dēladē patera kai theon tōn holōn.

So far the God who made the universe prophesies through the prophet about a king and savior who would build the commonwealth of piety and redeem the captivity that befell men through demonic error. After this the prophetic Spirit hints at the subjection of the foreign nations, which will be subjected to the one prophesied, and that those who are subjected will worship him as God, and will pray in him, because a greater God dwells in him, namely the supreme Father and God of the universe.

Notes and citation

Summary: Isaiah foretells a savior-king whom the nations will worship as God because the greater God, the Father, dwells in him.

Eusebius says the Father is “a greater God” who dwells in the Son.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.2 (Dindorf 3:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-2). (abbreviation not yet checked)

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5.4.3Dindorf 3:312–313

τὰ δὲ τῆς λέξεως οὕτως ἔχει ‘‘οὕτω λέγει κύριος, ἐκοπίασεν Αἴγυπτος, καὶ ἐμπορία Αἰθιόπων, καὶ οἶ Σαβαεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται, καί σοι ἔσονται δοῦλοι, καὶ ὀπίσω σου ἀκολουθήσουσι δεδεμένοι χειροπέδαις, καὶ προσκυνήσουσι νέοι, καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ ὁ θεός ἐστι καὶ οὐκ ἔστι θεὸς πλήν σου. σὺ γὰρ εἶ θεὸς, καὶ οὐκ ᾔδειμεν, θεὸς τοῦ Ἰσραὴλ σωτήρ. αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοι αὐτῷ καὶ πορεύσονται ἐν αἰσχύνῃ.”

ta de tēs lexeōs houtōs echei ‘‘houtō legei kyrios, ekopiasen Aigyptos, kai emporia Aithiopōn, kai oi Sabaeim andres hypsēloi epi se diabēsontai, kai soi esontai douloi, kai opisō sou akolouthēsousi dedemenoi cheiropedais, kai proskynēsousi neoi, kai en soi proseuxontai, hoti en soi ho theos esti kai ouk esti theos plēn sou. sy gar ei theos, kai ouk ę̄deimen, theos tou Israēl sōtēr. aischynthēsontai kai entrapēsontai pantes hoi antikeimenoi autǭ kai poreusontai en aischynę̄.”

The words run thus: “Thus says the Lord: Egypt has labored, and the merchandise of the Ethiopians, and the Sabeans, tall men, will come over to you and be your slaves, and they will follow behind you bound in fetters; and the young will worship you and pray in you, for God is in you, and there is no God besides you. For you are God, and we did not know it, the God of Israel, the Savior. All who oppose him will be ashamed and confounded and will walk in shame.”

Isa 45:14–16 (quotation, high confidence)

Notes and citation

Summary: Isaiah 45:14–16: the nations will worship the one in whom God is.

The quotation is Isa 45:14–16 (LXX); “the young” (νέοι) appears to be a slip for “the righteous” (δίκαιοι), which Eusebius reads in 5.4.4. The digital text reads ὅου for σου.

Notes on the original text

Digital text corrected (OCR: ὅ for σ): πλήν ὅου → πλήν σου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.4.3 (Dindorf 3:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-3). (abbreviation not yet checked)

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5.4.4Dindorf 3:312–313

Ταῦτα μὲν ἡ προφητεία. οὐχ ἡγοῦμαι δὲ ἀντωπήσειν δύνασθαί τινα, κἂν σφόδρα ᾖ ἀγνώμων, τῷ προδήλῳ καὶ σαφεῖ τῆς λέξεως ἐναργῶς οὕτως εἰσαγούσης θεὸν τοῦ Ἰσραὴλ σωτῆρα καὶ ἕτερον ἐν αὐτῷ θεόν. ‟ προσκυνήσουσί σοι φησὶν) οἱ δίκαιοι, καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ ὁ θεός ἐστι, καὶ οὐκ ἔστι θεὸς πλήν σου. σὺ γὰρ εἷ ὁ θεὸς καὶ οὐκ ᾔδειμεν, θεὸς τοῦ Ἱσραὴλ σωτήρ.”

Tauta men hē prophēteia. ouch hēgoumai de antōpēsein dynasthai tina, kan sphodra ę̄ agnōmōn, tǭ prodēlǭ kai saphei tēs lexeōs enargōs houtōs eisagousēs theon tou Israēl sōtēra kai heteron en autǭ theon. ‟ proskynēsousi soi phēsin) hoi dikaioi, kai en soi proseuxontai, hoti en soi ho theos esti, kai ouk esti theos plēn sou. sy gar hei ho theos kai ouk ę̄deimen, theos tou Hisraēl sōtēr.”

So the prophecy. I do not think anyone, however unreasonable, will be able to face down the plain and clear meaning of the words, which so evidently present a God of Israel who is Savior, and another God in him. “The righteous will worship you,” it says, “and will pray in you, for God is in you, and there is no God besides you. For you are God, and we did not know it, the God of Israel, the Savior.”

Isa 45:14–15 (quotation, high confidence)

Notes and citation

Summary: The passage clearly presents a Savior who is God and another God dwelling in him.

The quotation is Isa 45:14–15 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.4 (Dindorf 3:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-4). (abbreviation not yet checked)

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5.4.5Dindorf 3:313

τὸ δὲ ‟ οὐκ ᾔδειμεν ” ἐκ προσώπου τῶν πρὶν αὐτὸν μὴ ἐπεγνωκότων παρὰ μόνοις τοῖς ἑβδομήκοντα εἰρημένον ἑτέρως εἶχε τὸ Ἑβραικὸν, ὃ μεταλαβὼν ὁ μὲν Ἀκύλας φησὶ ‟ θεὸς ἄρα ἰσχυρὸς ἀποκρυπτόμενος, θεὸς Ἰσραὴλ σώζων, ”

to de ‟ ouk ę̄deimen ” ek prosōpou tōn prin auton mē epegnōkotōn para monois tois hebdomēkonta eirēmenon heterōs eiche to Hebraikon, ho metalabōn ho men Akylas phēsi ‟ theos ara ischyros apokryptomenos, theos Israēl sōzōn, ”

But “we did not know it,” spoken in the person of those who did not know him before, is found only in the Seventy; the Hebrew had something different, which Aquila translates: “Truly a mighty God who hides himself, the God of Israel who saves,”

Isa 45:15 (quotation, high confidence)

Notes and citation

Summary: Where the Septuagint has “we did not know it,” Aquila has “a mighty God who hides himself.”

Aquila’s version of Isa 45:15.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.4.5 (Dindorf 3:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-5). (abbreviation not yet checked)

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5.4.6Dindorf 3:313

ὁ δὲ Θεοδοτίων ‟ διὰ τοῦτο ἰσχυρὸς κρυφαῖος θεὸς σώζων. σφόδρα θαυμαστῶς κρυφαῖον θεὸν τὸν Χριστὸν ὀνομάζει, καὶ τὴν αἰτίαν δὲ, διʼ ἣν θεὸν αὐτὸν μόνον ὡς ἐν γεννητοῖς μετὰ τὸ πρῶτον καὶ ἀγέννητον ἀποκαλεῖ, σαφῶς ἐκδιδάσκει, τὴν τοῦ πατρὸς ἐν αὐτῷ κατοίκησιν. ‟ ἐν τούτῳ γὰρ κατὰ τὸν θεῖον ἀπόστολον) εὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι.”

ho de Theodotiōn ‟ dia touto ischyros kryphaios theos sōzōn. sphodra thaumastōs kryphaion theon ton Christon onomazei, kai tēn aitian de, diʼ hēn theon auton monon hōs en gennētois meta to prōton kai agennēton apokalei, saphōs ekdidaskei, tēn tou patros en autǭ katoikēsin. ‟ en toutǭ gar kata ton theion apostolon) eudokēse pan to plērōma tēs theotētos katoikēsai.”

and Theodotion: “Therefore a mighty, hidden God who saves.” Very wonderfully it names the Christ a hidden God, and it plainly teaches the reason why it calls him God alone among begotten things after the first and unbegotten: the Father’s dwelling in him. “For in him,” according to the divine apostle, “all the fullness of the Godhead was pleased to dwell.”

Isa 45:15 (quotation, high confidence) · Col 1:19 (quotation, high confidence) · Col 2:9 (allusion, high confidence)

Notes and citation

Summary: Theodotion calls the Christ a hidden God; he is God because the Father dwells in him, as Colossians says.

Theodotion’s version of Isa 45:15. The last quotation combines Col 1:19 and 2:9.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.6 (Dindorf 3:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-6). (abbreviation not yet checked)

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5.4.7Dindorf 3:313–314

τοῦτο δηλοῖ φάσκουσα ἡ λέξις, ὅτι ἐν σοὶ ὁ θεός ἐστι καὶ οὐκ ἔστι θεὸς πλήν σου. ἀντὶ δὲ τοῦ “πλήν σου” ‟πλὴν αὐτοῦ” ὁ Θεοδοτίων πεποίηκεν, ἔν ᾖ ‟οὐκ ἔστι θεὸς πλὴν αὐτοῦ, δηλαδὴ τοῦ ἐν σοὶ θεοῦ διʼ ὃν καὶ σὺ τυγχάνεις ὢν θεός.” κατὰ δὲ τὸν Ἀκύλαν οὕτως ἔχει ‘πλὴν ἐν σοὶ ἰσχυρὸς, καὶ οὐκ ἔστιν ἔτι παρὰ σοὶ, θεὸς ἄρα ἰσχυρὸς καὶ ἀποκρυπτόμενος, θεὸς σώζων.” κατὰ δὲ τὸν Σύμμαχον “μόνον ἐν σοὶ θεὸς, καὶ οὐκ ἔστιν ἔτι οὐδʼ ὑπάρχει θεὸς, ὄντως σὺ θεὸς κρυφαῖος, θεὸς Ἰσραὴλ σώζων.”

touto dēloi phaskousa hē lexis, hoti en soi ho theos esti kai ouk esti theos plēn sou. anti de tou “plēn sou” ‟plēn autou” ho Theodotiōn pepoiēken, en ę̄ ‟ouk esti theos plēn autou, dēladē tou en soi theou diʼ hon kai sy tynchaneis ōn theos.” kata de ton Akylan houtōs echei ‘plēn en soi ischyros, kai ouk estin eti para soi, theos ara ischyros kai apokryptomenos, theos sōzōn.” kata de ton Symmachon “monon en soi theos, kai ouk estin eti oudʼ hyparchei theos, ontōs sy theos kryphaios, theos Israēl sōzōn.”

This is what the words mean in saying, “For God is in you, and there is no God besides you.” Instead of “besides you,” Theodotion has “besides him,” so that it means: “There is no God besides him, that is, the God in you, because of whom you too are God.” According to Aquila it runs thus: “Only in you is the Mighty One, and there is no other besides you; truly a mighty God and one who hides himself, a God who saves.” According to Symmachus: “Only in you is God, and there is no other, nor is there any God; truly you are a hidden God, the God of Israel who saves.”

Isa 45:14–15 (quotation, high confidence)

Notes and citation

Summary: Eusebius compares the readings of Theodotion, Aquila, and Symmachus on Isaiah 45:14–15.

Eusebius quotes the three later Greek versions of Isa 45:14–15. The gloss “that is, the God in you, because of whom you too are God” is his own.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.7 (Dindorf 3:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-7). (abbreviation not yet checked)

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5.4.8Dindorf 3:314

διʼ ὧν τὸ αἴτιον τοῦ εἶναι θεὸν τὸν Χριστὸν τοῦ θεοῦ σαφῶς ὁ λόγος παρέστησεν.

diʼ hōn to aition tou einai theon ton Christon tou theou saphōs ho logos parestēsen.

By these words the passage clearly sets forth the reason why the Christ of God is God.

Notes and citation

Summary: These readings show why Christ is God.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.4.8 (Dindorf 3:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-8). (abbreviation not yet checked)

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5.4.9Dindorf 3:314

ἐπεὶ γὰρ ἐν σοὶ, φησὶν, ἐστὶ θεὸς, διὰ τοῦτο σὺ θεὸς ἰσχυρὸς καὶ κρυφαῖος. οὐκοῦν διὰ τούτων ὁ μὲν ἀληθὴς καὶ μόνος θεὸς εἷς ἂν εἴη, μόνος κυρίως τυγχάνων τῆς προσηγορίας· ὁ δὲ δεύτερος μετουσίᾳ τοῦ ἀληθοῦς τῆς κοινωνίας ἠξίωται, οὔτε ὢν καθʼ ἑαυτὸν, οὔτε ὑφεστὼς δίχα τοῦ θεοποιοῦντος αὐτὸν πατρὸς, οὔτʼ ἄνευ τοῦ πατρὸς θεολογούμενος, ἀλλʼ ὅλον αὐτὸ τοῦτο ὤν τε καὶ ζῶν καὶ ὑφεστὼς διὰ τὸν ἐν αὐτῷ πατέρα, συνών τε τῷ πατρὶ καὶ ἐξ αὐτοῦ καὶ διʼ αὐτὸν θεοποιούμενος, τό τε εἶναι ὁμοῦ καὶ τὸ θεὸς εἶναι οὐκ ἐξ ἑαυτοῦ, παρὰ δὲ τοῦ πατρὸς ἐσχηκώς.

epei gar en soi, phēsin, esti theos, dia touto sy theos ischyros kai kryphaios. oukoun dia toutōn ho men alēthēs kai monos theos heis an eiē, monos kyriōs tynchanōn tēs prosēgorias; ho de deuteros metousią tou alēthous tēs koinōnias ēxiōtai, oute ōn kathʼ heauton, oute hyphestōs dicha tou theopoiountos auton patros, outʼ aneu tou patros theologoumenos, allʼ holon auto touto ōn te kai zōn kai hyphestōs dia ton en autǭ patera, synōn te tǭ patri kai ex autou kai diʼ auton theopoioumenos, to te einai homou kai to theos einai ouk ex heautou, para de tou patros eschēkōs.

“Since God is in you,” it says, “therefore you are a mighty and hidden God.” So by these words the true and only God would be one, alone having the name properly; while the second has been counted worthy of fellowship by participation in the true one, neither being by himself, nor subsisting apart from the Father who makes him God, nor spoken of as God without the Father, but being wholly this, living and subsisting because of the Father in him, being with the Father and made God from him and because of him, having both his being and his being God not from himself but from the Father.

Isa 45:14–15 (allusion, high confidence)

Notes and citation

Summary: The Father alone is God in the proper sense; the Son, the second, is God by participation, having his being and divinity from the Father who dwells in him.

Eusebius here calls the Son God “by participation” (μετουσίᾳ) and says the Father “makes him God” (θεοποιοῦντος); this language was later rejected in favor of the Nicene “of one substance.”

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.9 (Dindorf 3:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-9). (abbreviation not yet checked)

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5.4.10Dindorf 3:314–315

διὸ δὴ μετὰ τὸν πατέρα τιμᾶν καὶ αὐτὸν ὡς θεὸν ἐδιδάχθημεν διὰ τὸν ἐν αὐτῷ κατοικοῦντα θεὸν, ὥσπερ οὖν αἱ μετὰ χεῖρας περιέχουσι προφητεῖαι. ὡς γὰρ ἂν τιμηθείη βασιλέως εἰκὼν διὰ τὸν οὗ τοὺς χαρακτῆρας καὶ τὴν ὁμοίωσιν φέρει, τιμωμένης δὲ τῆς εἰκόνος καὶ τοῦ βασιλέως αὐτοῦ εἶς ἂν εἴη ὁ τιμώμενος καὶ οὐ δύο· οὐ γὰρ δύο βασιλεῖς, ὅ τε πρῶτος καὶ ἀληθὴς καὶ ὁ ἐπὶ τῆς εἰκόνος τετυπωμένος, εἶς δʼ ὁ κατʼ ἀμφοτέρων, οὐ μόνον νοούμενος, ἀλλὰ καὶ ὀνομαζόμενος καὶ τιμώμενος) οὕτω δῆτα καὶ ὁ μονογενὴς υἱὸς, εἰκὼν ὢν μόνος τοῦ θεοῦ τοῦ ἀοράτου, εἰκότως διὰ τὸν οὑ φέρει ὁμοίωσιν εἰκών τε ἀνηγόρευται τοῦ ἀοράτου θεοῦ θεοποιεῖταί τε πρὸς αὐτοῦ τοῦ πατρὸς, οὕτω πεφυκὼς τὴν οὐσίαν, αὐτόθεν τε ἀπὸ πρώτης ὑπάρξεως φυσικὴν, ἀλλʼ οὐκ ἐπίκτητον τὴν εἰκόνα τοῦ πατρὸς ἐπαγόμενος.

dio dē meta ton patera timan kai auton hōs theon edidachthēmen dia ton en autǭ katoikounta theon, hōsper oun hai meta cheiras periechousi prophēteiai. hōs gar an timētheiē basileōs eikōn dia ton hou tous charaktēras kai tēn homoiōsin pherei, timōmenēs de tēs eikonos kai tou basileōs autou eis an eiē ho timōmenos kai ou dyo; ou gar dyo basileis, ho te prōtos kai alēthēs kai ho epi tēs eikonos tetypōmenos, eis dʼ ho katʼ amphoterōn, ou monon nooumenos, alla kai onomazomenos kai timōmenos) houtō dēta kai ho monogenēs huios, eikōn ōn monos tou theou tou aoratou, eikotōs dia ton hou pherei homoiōsin eikōn te anēgoreutai tou aoratou theou theopoieitai te pros autou tou patros, houtō pephykōs tēn ousian, autothen te apo prōtēs hyparxeōs physikēn, allʼ ouk epiktēton tēn eikona tou patros epagomenos.

Therefore we have been taught to honor him too as God, after the Father, because of the God who dwells in him, as the present prophecies contain. For as an image of a king would be honored because of the one whose features and likeness it bears, and when the image is honored and also the king himself, the one honored would be one and not two (for there are not two kings, the first and true one and the one stamped on the image, but one, in both cases, not only in thought but also in name and in honor), so too the only-begotten Son, being alone the image of the invisible God, is rightly called image of the invisible God because of the one whose likeness he bears, and is made God by the Father himself; being so by nature in his substance, and bearing the image of the Father as natural, from his very first existence, not acquired.

Col 1:15 (allusion, high confidence)

Notes and citation

Summary: As honoring a king’s image honors the one king, so the Son, the natural image of the invisible God, is honored as God after the Father.

The comparison with the king’s image is a common patristic illustration. “Image of the invisible God” is Col 1:15.

Notes on the original text

Digital text corrected (OCR: ῖ for ῦ): τοῦ θεοῖ τοῦ ἀοράτου → τοῦ θεοῦ τοῦ ἀοράτου.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.10 (Dindorf 3:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-10). (abbreviation not yet checked)

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5.4.11Dindorf 3:315

διὸ καὶ φύσει θεὸς ὁμοῦ καὶ μονογενὴς υἱὸς ὢν τυγχάνει, οὐχὶ δὲ ὁμοίως τοῖς ἔξωθεν εἰσποιούμενος, ἐπισυμβεβηκός τε τὸ ἀξίωμα τῆς τοῦ θεοῦ προσηγορίας ἐπέχουσι, πλὴν εἰ καὶ φύσει μονογενὴς υἱὸς καὶ θεὸς ἡμῶν ἀνευφημεῖται, ἀλλὰ οὐχ ὁ πρῶτος θεὸς, πρῶτος δὲ τοῦ θεοῦ μονογενὴς υἱὸς καὶ διὰ τοῦτο θεός.

dio kai physei theos homou kai monogenēs huios ōn tynchanei, ouchi de homoiōs tois exōthen eispoioumenos, episymbebēkos te to axiōma tēs tou theou prosēgorias epechousi, plēn ei kai physei monogenēs huios kai theos hēmōn aneuphēmeitai, alla ouch ho prōtos theos, prōtos de tou theou monogenēs huios kai dia touto theos.

Therefore he is both God by nature and only-begotten Son, not like those adopted from outside, who hold the dignity of the name of God as something added. Yet even if he is acclaimed by nature only-begotten Son and our God, he is not the first God, but the first only-begotten Son of God, and therefore God.

Notes and citation

Summary: The Son is God by nature, not by adoption, yet he is not the first God but the only-begotten Son, and so God.

Eusebius distinguishes “the first God” (the Father) from the Son, who is “God by nature” as only-begotten.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.11 (Dindorf 3:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-11). (abbreviation not yet checked)

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5.4.12Dindorf 3:315

καὶ ὅλον γε τοῦτο αἴτιον ἂν εἴη τοῦ καὶ αὐτὸν εἶναι θεὸν, τὸ μόνον εἶναι φύσει τοῦ θεοῦ υἱὸν καὶ μονογενῆ χρηματίζειν, καὶ τὸ διʼ ὅλου σώζειν τοῦ μόνου θεοῦ τὴν ἔμψυχον καὶ ζῶσαν νοερὰν εἰκόνα, κατὰ πάντα τῷ πατρὶ παρωμοιωμένην, τῆς θεότητός τε αὐτῆς τὴν ὁμοίωσιν ἐπιφερομένην.

kai holon ge touto aition an eiē tou kai auton einai theon, to monon einai physei tou theou huion kai monogenē chrēmatizein, kai to diʼ holou sōzein tou monou theou tēn empsychon kai zōsan noeran eikona, kata panta tǭ patri parōmoiōmenēn, tēs theotētos te autēs tēn homoiōsin epipheromenēn.

And this entire reason would be the cause of his being God too: that he alone is by nature Son of God and is called only-begotten, and that he wholly preserves the living, ensouled, and intellectual image of the only God, made like the Father in all things and bearing the likeness of divinity itself.

Notes and citation

Summary: The Son is God because he is the only natural Son and the perfect image of God’s divinity.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.12 (Dindorf 3:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-12). (abbreviation not yet checked)

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5.4.13Dindorf 3:315

ταύτῃ τοιγαροῦν καὶ αὐτὸν ὡς ἂν μόνον υἱὸν καὶ μόνον εἰκόνα ὄντα τοῦ θεοῦ καὶ τῆς ἀγεννήτου καὶ ἀνάρχου τοῦ πατρὸς οὐσίας τὰς δυνάμεις κατὰ τὸ παράδειγμα τῆς ὁμοιώσεως περιβεβλημένον, ὑπό τε τοῦ πάντων τεχνικωτάτου καὶ πανεπιστήμονος ζωγράφου τε καὶ ζωοποιοῦ πατρὸς εἰς τὸ ἔτι ἀκριβὲς τῆς ὁμοιώσεως ἀπειργασμένον, θεὸν εἰκότως οἱ θεῖοι ἀναγορεύουσι λόγοι, ὡς καὶ ταύτης μετὰ τῶν ἄλλων παρὰ τοῦ πατρὸς ἠξιωμένον τῆς προσηγορίας, εἰληφότα τε, ἀλλʼ οὐκ ἰδιόκτητον αὐτὴν ἐσχηκότα.

tautę̄ toigaroun kai auton hōs an monon huion kai monon eikona onta tou theou kai tēs agennētou kai anarchou tou patros ousias tas dynameis kata to paradeigma tēs homoiōseōs peribeblēmenon, hypo te tou pantōn technikōtatou kai panepistēmonos zōgraphou te kai zōopoiou patros eis to eti akribes tēs homoiōseōs apeirgasmenon, theon eikotōs hoi theioi anagoreuousi logoi, hōs kai tautēs meta tōn allōn para tou patros ēxiōmenon tēs prosēgorias, eilēphota te, allʼ ouk idioktēton autēn eschēkota.

In this way, then, since he alone is Son and alone image of God, clothed with the powers of the unbegotten and beginningless substance of the Father after the pattern of likeness, and fashioned to the utmost exactness of likeness by the most skilful and all-knowing painter and life-giver, the Father, the divine words rightly proclaim him God, as one counted worthy by the Father of this name too along with the others, having received it, not possessing it as his own.

Notes and citation

Summary: As the Father’s perfect image, the Son received from him the name of God along with his other titles.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.13 (Dindorf 3:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-13). (abbreviation not yet checked)

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5.4.14Dindorf 3:315–316

ὁ μὲν γὰρ δίδωσιν, ὁ δὲ λαμβάνει· ὥστε κυρίως καὶ ἕνα ἐκεῖνον εἶναι θεὸν καὶ μόνον μὲν καὶ φύσει ὄντα καὶ μὴ παρʼ ἑτέρου λαβόντα, τὸν δὲ τῶν δευτερείων ἠξιῶσθαι καὶ τὸ θεὸν εἶναι λαβόντα παρὰ τοῦ πατρὸς ἔχειν, ὡς ἂν εἰκόνα τοῦ θεοῦ, μιᾶς ἐπʼ ἀμφοῖν κατὰ τὸ παράδειγμα τῆς θεότητος ἐπινοουμένης, ἑνός τε ὄντος θεοῦ του καθʼ ἑαυτὸν ἀνάρχως καὶ ἀγεννήτως ὄντος, διὰ δὲ τοῦ υἱοῦ ὡς ἂν διʼ ἐσόπτρου καὶ εἰκόνος ἐπιθεωρουμένου.

ho men gar didōsin, ho de lambanei; hōste kyriōs kai hena ekeinon einai theon kai monon men kai physei onta kai mē parʼ heterou labonta, ton de tōn deutereiōn ēxiōsthai kai to theon einai labonta para tou patros echein, hōs an eikona tou theou, mias epʼ amphoin kata to paradeigma tēs theotētos epinooumenēs, henos te ontos theou tou kathʼ heauton anarchōs kai agennētōs ontos, dia de tou huiou hōs an diʼ esoptrou kai eikonos epitheōroumenou.

For the one gives, and the other receives; so that properly the one is one God, alone and by nature, not having received from another; while the other has been counted worthy of the second rank and has his being God as received from the Father, as the image of God. One divinity is conceived in both, according to the pattern, and there is one God, who exists by himself without beginning and unbegotten, but is contemplated through the Son as through a mirror and image.

Notes and citation

Summary: The Father gives and the Son receives: there is one God, unbegotten, seen in the Son as in a mirror, while the Son holds the second rank.

“The second rank” renders τῶν δευτερείων.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.14 (Dindorf 3:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-14). (abbreviation not yet checked)

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5.4.15Dindorf 3:316

τοῦτό τοι καὶ τὸ πνευματικὸν παιδεύει λόγιον, οὐκ ἄλλως φάσκον θεὸν εἶναι προσκυνητὸν τὸν δηλούμενον ἀλλʼ ἢ διὰ τὸν ἐνοικοῦντα αὐτῷ πατέρα. “ἐν σοὶ γὰρ, φησὶ, προσεύξονται, ὅτι ἐν σοὶ ὁ θεός ἐστι, καὶ σὺ δὲ αὐτὸς θεὸς ὢν σωτὴρ τοῦ Ἰσραὴλ τυγχάνεις, καὶ διὰ τοῦτο ἰσχυρὸς καὶ κρυφαῖος θεὸς εἶ, ἐπεὶ ἐν σοὶ ὁ θεὸς, καὶ οὐκ ἔστιν ἔτι πλὴν αὐτοῦ.”

touto toi kai to pneumatikon paideuei logion, ouk allōs phaskon theon einai proskynēton ton dēloumenon allʼ ē dia ton enoikounta autǭ patera. “en soi gar, phēsi, proseuxontai, hoti en soi ho theos esti, kai sy de autos theos ōn sōtēr tou Israēl tynchaneis, kai dia touto ischyros kai kryphaios theos ei, epei en soi ho theos, kai ouk estin eti plēn autou.”

This is what the spiritual oracle teaches, saying that the one revealed is God to be worshiped for no other reason than because of the Father who dwells in him. “For in you,” it says, “they will pray, because God is in you; and you yourself, being God, are the Savior of Israel, and therefore you are a mighty and hidden God, since God is in you, and there is no other besides him.”

Isa 45:14–15 (allusion, high confidence)

Notes and citation

Summary: Isaiah teaches that the Son is worshiped as God because the Father dwells in him.

Eusebius paraphrases Isa 45:14–15.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.4.15 (Dindorf 3:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-15). (abbreviation not yet checked)

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5.4.16Dindorf 3:316

ἀντὶ δὲ τοῦ ‟ἐκοπίασεν Αἴγυπτος τὸ Ἑβραικὸν καὶ οἱ λοιποὶ πάντες ἑρμηνευταὶ ‘‘κόπος Αἰγύπτου” ἐκδεδώκασιν, ἔν ᾖ τὸ λεγόμενον τοιοῦτον “σοὶ προσκυνήσουσι, καί σοι ἔσονται δοῦλοι ὁ κόπος Αἰγύπτου, καὶ ἡ ἐμπορία Αἰθιόπων, καὶ οἱ Σεβωείμ·” διʼ ὧν βάρβαρα οἶμαι καὶ ἄσημά τινα ἔθνη δηλοῦσθαι καὶ πάντα ὅσα ἤδη πάλαι πρότερον τῇ δαιμονικῇ τετρύχωτο δεισιδαιμονίᾳ.

anti de tou ‟ekopiasen Aigyptos to Hebraikon kai hoi loipoi pantes hermēneutai ‘‘kopos Aigyptou” ekdedōkasin, en ę̄ to legomenon toiouton “soi proskynēsousi, kai soi esontai douloi ho kopos Aigyptou, kai hē emporia Aithiopōn, kai hoi Sebōeim;” diʼ hōn barbara oimai kai asēma tina ethnē dēlousthai kai panta hosa ēdē palai proteron tę̄ daimonikę̄ tetrychōto deisidaimonią.

Instead of “Egypt has labored,” the Hebrew and all the other translators have “the labor of Egypt,” so that the sense is this: “The labor of Egypt, and the merchandise of the Ethiopians, and the Sebōeim will worship you and be your slaves”; by which, I think, barbarous and obscure nations are meant, and all that were formerly worn down by demonic superstition.

Isa 45:14 (quotation, high confidence)

Notes and citation

Summary: The other versions read “the labor of Egypt,” meaning the barbarian nations once enslaved to demons.

The reference is Isa 45:14.

Cite (SBL): Eusebius, Dem. ev. 5.4.16 (Dindorf 3:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-16). (abbreviation not yet checked)

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5.4.17Dindorf 3:316

ἐπειδὴ γὰρ Αἰγύπτιοι ἐδόκουν πάντων τῶν ἐθνῶν δεισιδαιμονέστατοι τυγχάνειν πρῶτοί τε κατάρξαι τῆς εἰδωλολάτρου πλάνης, εἰκότως πρώτους αὐτοὺς τίθησιν ὑποταγησομένους τῷ Χριστῷ, καὶ διʼ αὐτῶν καὶ τὰ περὶ τῶν λοιπῶν εἰδωλολατρῶν φανερὰ καθιστᾶσα.

epeidē gar Aigyptioi edokoun pantōn tōn ethnōn deisidaimonestatoi tynchanein prōtoi te katarxai tēs eidōlolatrou planēs, eikotōs prōtous autous tithēsin hypotagēsomenous tǭ Christǭ, kai diʼ autōn kai ta peri tōn loipōn eidōlolatrōn phanera kathistasa.

For since the Egyptians were thought to be the most superstitious of all nations and to have been the first to begin the error of idolatry, it fittingly puts them first as those to be subjected to Christ, and through them makes plain what concerns the other idolaters too.

Notes and citation

Summary: Egypt, thought the first source of idolatry, is named first among the nations to submit to Christ.

Cite (SBL): Eusebius, Dem. ev. 5.4.17 (Dindorf 3:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-17). (abbreviation not yet checked)

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5.4.18Dindorf 3:316

καὶ ταῦτα πεπλήρωται ἐπὶ τοῦ σωτῆρος καὶ κυρίου ἡμῶν, τῷ ἐν πᾶσιν ἔθνεσι προσκυνεῖσθαι καὶ δουλεύειν αὐτῷ μυρία πλήθη τῶν ἀνὰ τὴν οἰκουμένην ἐθνῶν.

kai tauta peplērōtai epi tou sōtēros kai kyriou hēmōn, tǭ en pasin ethnesi proskyneisthai kai douleuein autǭ myria plēthē tōn ana tēn oikoumenēn ethnōn.

And these things have been fulfilled in our Savior and Lord, in that he is worshiped among all nations, and countless multitudes of the nations throughout the world serve him.

Notes and citation

Summary: This is fulfilled in the worship of Christ by all nations.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.4.18 (Dindorf 3:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-18). (abbreviation not yet checked)

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5.4.19Dindorf 3:316–317

Αἰθίοπας δὲ καὶ Σεβωεὶμ τοὺς ἐνταῦθα προσκυνήσειν τῷ Χριστῷ προφητευομένους καὶ διὰ τοῦ ὄα Ψαλμοῦ ἡγοῦμαι δηλοῦσθαι διʼ ὧν εἴρηται ‟ἐνώπιον αὐτοῦ προσπεσοῦνται Αἰθίοπες, καὶ βασιλεῖς Ἀράβων καὶ Σαβᾶ δῶρα προσάξουσι, καὶ προσκυνήσουσιν αὐτῷ. ” δῆλον ἐκ τῆς συμφράσεως ὅτι καὶ τῷ ἐν ἐκείνοις προφητευομένῳ Χριστῷ προσκυνησουσιν. Ψαλμοῦ λβ΄. Ὡς θεοῦ λόγον οὐσιώδη κατʼ ἐπικέλευσιν τοῦ πατρὸς ὁμοίως ἡμῖν οἶδε δημιουργὸν τῶν ἀπάντων ὁ Δαβίδ· Λαὶ ὡς τὸν αὐτὸν τοῦ θεοῦ λόγον ὁ αὐτὸς προφήτης ἐπὶ θεραπείᾳ τῶν ἀνθρώπων ἐκ τοῦ πατρὸς ἀπεστάλθαι μαρτυρεῖ· καὶ ὡς ἐν βραχεῖ χρόνῳ τὴν σύμπασαν γῆν πληρώσειν τῆς αὐτοῦ διδασκαλίας θεσπίζει.

Aithiopas de kai Sebōeim tous entautha proskynēsein tǭ Christǭ prophēteuomenous kai dia tou oa Psalmou hēgoumai dēlousthai diʼ hōn eirētai ‟enōpion autou prospesountai Aithiopes, kai basileis Arabōn kai Saba dōra prosaxousi, kai proskynēsousin autǭ. ” dēlon ek tēs symphraseōs hoti kai tǭ en ekeinois prophēteuomenǭ Christǭ proskynēsousin. Psalmou lb΄. Hōs theou logon ousiōdē katʼ epikeleusin tou patros homoiōs hēmin oide dēmiourgon tōn apantōn ho Dabid; Lai hōs ton auton tou theou logon ho autos prophētēs epi therapeią tōn anthrōpōn ek tou patros apestalthai martyrei; kai hōs en brachei chronǭ tēn sympasan gēn plērōsein tēs autou didaskalias thespizei.

The Ethiopians and Sebōeim prophesied here to worship the Christ are, I think, also meant in the 71st Psalm, where it is said: “Before him the Ethiopians will fall down, and the kings of the Arabs and of Saba will bring gifts, and will worship him.” It is clear from the context that they will worship the Christ prophesied there too. From Psalm 32. How David knows, as we do, the essential Word of God as creator of all things at the Father’s command; and how the same prophet testifies that the same Word of God was sent from the Father for the healing of men; and prophesies that in a short time he will fill the whole earth with his teaching.

Ps 72:9–11 (71:9-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72 also foretells the Ethiopians worshiping Christ; the next heading introduces Psalm 33 on the creating Word.

Eusebius’s Psalm 71 is Psalm 72 in the English Bible; the quotation loosely combines Ps 72:9–11 (71:9–11 LXX). The last part is a chapter heading; Eusebius’s Psalm 32 is Psalm 33. The digital text repeats a syllable (ἐνταῦθα ταῦθα).

Notes on the original text

Digital text corrected (repeated syllable): ἐνταῦθα ταῦθα → ἐνταῦθα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.4.19 (Dindorf 3:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-4-19). (abbreviation not yet checked)

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preface 5, chapter 5

5.5.1Dindorf 3:317

‟ Τῷ λόγῳ κυρίου οἶ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις ἀυτῶν. Καὶ ἐν ῥʼ δὲ καὶ ’ς Ψαλμῷ εἴρηται ἀπέστειλε τὸν λόγον αὑτοῦ, καὶ ἰάσατο αὐτοὺς καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν.” καὶ πάλιν ἐν ρμζ΄ ‟ ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ.”

‟ Tǭ logǭ kyriou oi ouranoi estereōthēsan, kai tǭ pneumati tou stomatos autou pasa hē dynamis autōn. Kai en rhʼ de kai ’s Psalmǭ eirētai apesteile ton logon hautou, kai iasato autous kai errysato autous ek tōn diaphthorōn autōn.” kai palin en rmz΄ ‟ ho apostellōn to logion autou tę̄ gę̄ heōs tachous drameitai ho logos autou.”

“By the Word of the Lord the heavens were made firm, and by the breath of his mouth all their host.” And in Psalm 106 it is said: “He sent his Word and healed them, and rescued them from their corruptions.” And again in Psalm 147: “He who sends his oracle to the earth; his Word will run swiftly.”

Ps 33:6 (32:6 LXX) (quotation, high confidence) · Ps 107:20 (106:20 LXX) (quotation, high confidence) · Ps 147:15 (147:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalms 33, 107, and 147 speak of God’s Word creating, healing, and running over the earth.

The quotations are Ps 33:6 (32:6 LXX), Ps 107:20 (106:20 LXX), and Ps 147:15 (147:4 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.5.1 (Dindorf 3:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-1). (abbreviation not yet checked)

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5.5.2Dindorf 3:317

Ἀλλὰ γὰρ τῷ μετὰ χεῖρας Ψαλμῷ φάσκοντι ‟τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν συνᾴδει τὸ ἱερὸν εὐαγγέλιον διαρρήδην λέγον ‟ ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. θεὸν εἰκότως τὸ εὐαγγέλιον ὀνομάζει, ἐπεὶ καὶ διὰ τῶν πρόσθεν αὐτὸς οὗτος ὁ νῦν θεολογούμενος λόγος καὶ σοφία καὶ γέννημα θεοῦ καὶ ἱερεὺς καὶ Χριστὸς βασιλεὺς καὶ κύριος καὶ θεὸς καὶ εἰκὼν ἀνηγόρευτο τοῦ θεοῦ.

Alla gar tǭ meta cheiras Psalmǭ phaskonti ‟tǭ logǭ kyriou hoi ouranoi estereōthēsan synądei to hieron euangelion diarrēdēn legon ‟ en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos. houtos ēn en archę̄ pros ton theon. panta diʼ autou egeneto, kai chōris autou egeneto oude hen. theon eikotōs to euangelion onomazei, epei kai dia tōn prosthen autos houtos ho nyn theologoumenos logos kai sophia kai gennēma theou kai hiereus kai Christos basileus kai kyrios kai theos kai eikōn anēgoreuto tou theou.

With the present Psalm, which says, “By the Word of the Lord the heavens were made firm,” the holy Gospel agrees, saying expressly: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being.” The Gospel rightly names him God, since in what went before this same one, now spoken of as the Word, was also called Wisdom, offspring of God, priest, Christ, king, Lord, God, and image of God.

Ps 33:6 (32:6 LXX) (quotation, high confidence) · John 1:1–3 (quotation, high confidence)

Notes and citation

Summary: Psalm 33 agrees with John 1: the Word through whom all was made is God.

The quotations are Ps 33:6 (32:6 LXX) and John 1:1–3.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.5.2 (Dindorf 3:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-2). (abbreviation not yet checked)

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5.5.3Dindorf 3:317–318

καὶ ὅτι γε ἕτερος ὢν τοῦ πατρὸς ὑπουργὸς ἦν αὐτοῦ, ὥστε ἐπικελευομένου τοῦ μείζονος αὐτὸν δημιουργεῖν, ἑξῆς κατὰ τὸν παρόντα ἐπιλέγει Ψαλμὸν ‘‘φοβηθήτω τὸν κύριον πάσα ἡ γῆ, ὑπʼ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἶ κατοικοῦντες οἰκουμένην, ὅτι αὐτὸς εἶπε, καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν.”

kai hoti ge heteros ōn tou patros hypourgos ēn autou, hōste epikeleuomenou tou meizonos auton dēmiourgein, hexēs kata ton paronta epilegei Psalmon ‘‘phobēthētō ton kyrion pasa hē gē, hypʼ autou de saleuthētōsan pantes oi katoikountes oikoumenēn, hoti autos eipe, kai egenēthēsan, autos eneteilato, kai ektisthēsan.”

And that, being other than the Father, he was his minister, so that he created at the command of the greater, the present Psalm goes on to say: “Let all the earth fear the Lord, and let all who dwell in the world be shaken by him; for he spoke, and they came to be; he commanded, and they were created.”

Ps 33:8–9 (32:8-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm shows the Word as distinct from the Father, creating at the greater one’s command.

The quotation is Ps 33:8–9 (32:8–9 LXX). Eusebius calls the Father “the greater” (τοῦ μείζονος).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.5.3 (Dindorf 3:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-3). (abbreviation not yet checked)

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5.5.4Dindorf 3:318

Πρόδηλον γὰρ ὡς ὁ λέγων ἑτέρῳ λέγει καὶ ὁ ἐντελλόμενος· ἑτέρῳ παρʼ ἑαυτὸν ἐντέλλεται. σαφῶς δὲ ἐπὶ τῇ τοῦ σωτῆρος ἡμῶν ἐνανθρωπήσει μυρία πλήθη ἐκ πάσης τῆς γῆς, τοῦτʼ ἔστιν ἐξ ἁπάντων τῶν ἐπὶ τῆς γῆς ἐθνῶν, οὐκέτι ὡς τὸ πρὶν τοὺς δαίμονας, ἀλλʼ αὐτὸν ἐφοβήθη τὸν κύριον Ἰησοῦν,

Prodēlon gar hōs ho legōn heterǭ legei kai ho entellomenos; heterǭ parʼ heauton entelletai. saphōs de epi tę̄ tou sōtēros hēmōn enanthrōpēsei myria plēthē ek pasēs tēs gēs, toutʼ estin ex hapantōn tōn epi tēs gēs ethnōn, ouketi hōs to prin tous daimonas, allʼ auton ephobēthē ton kyrion Iēsoun,

For it is plain that one who speaks speaks to another, and one who commands commands another than himself. Clearly, at our Savior’s becoming man, countless multitudes from the whole earth, that is, from all the nations on earth, feared no longer the demons as before, but the Lord Jesus himself,

Notes and citation

Summary: Speaking and commanding imply another person; and at the incarnation the nations came to fear the Lord Jesus instead of demons.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.5.4 (Dindorf 3:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-4). (abbreviation not yet checked)

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5.5.5Dindorf 3:318

πάντες τε οἶ κατοικοῦντες τὴν οἰκουμένην ἐσαλεύθησαν ἐπὶ τῷ τοῦ Χριστοῦ ὀνόματι, ἀκολούθως τῷ νῦν φάσκοντι λογίῳ ‟φοβηθήτω τὸν κύριον πᾶσα ἡ γῆ ἀπʼ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην.”

pantes te oi katoikountes tēn oikoumenēn esaleuthēsan epi tǭ tou Christou onomati, akolouthōs tǭ nyn phaskonti logiǭ ‟phobēthētō ton kyrion pasa hē gē apʼ autou de saleuthētōsan pantes hoi katoikountes tēn oikoumenēn.”

and all who dwell in the world were shaken at the name of Christ, in accordance with the oracle that now says, “Let all the earth fear the Lord, and let all who dwell in the world be shaken by him.”

Ps 33:8 (32:8 LXX) (quotation, high confidence)

Notes and citation

Summary: The world trembled at Christ’s name, as the psalm foretold.

The quotation is Ps 33:8 (32:8 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.5.5 (Dindorf 3:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-5). (abbreviation not yet checked)

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5.5.6Dindorf 3:318

Ταῦτα μὲν οὖν ἐκ τοῦ β΄ καὶ λ΄ Ψαλμοῦ. σύμφωνα δὲ τούτοις εὕροις ἄν καὶ ἐν ρμη΄ Ψαλμῷ, ὃς διδάσκει οὐ τὰ περὶ γῆν μόνα, ἀλλὰ καὶ τὰ κατʼ οὐρανὸν καὶ συλλήβδην ἅπασαν τὴν κτίσιν κατʼ ἐπικέλευσιν τοῦ τῶν ὅλων θεοῦ γεγονέναι. λέγει δʼ οὖν ‟αἰνεῖτε τὸν κύριον ἐκ τῶν οὐρανῶν, αἰνεῖτε αὐτὸν ἐν τοῖς ὑψίστοις· αἰνεῖτε αὐτὸν πάντες ἄγγελοι αὐτοῦ, αἰνεῖτε αὐτὸν πάσαι αἱ δυνάμεις αὐτοῦ, αἰνεῖτε αὐτὸν ἥλιος καὶ σελήνη, αἰνεῖτε αὐτὸν πάντα τὰ ἄστρα καὶ τὸ φῶς, ὅτι αὐτὸς εἷπε, καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν.”

Tauta men oun ek tou b΄ kai l΄ Psalmou. symphōna de toutois heurois an kai en rmē΄ Psalmǭ, hos didaskei ou ta peri gēn mona, alla kai ta katʼ ouranon kai syllēbdēn hapasan tēn ktisin katʼ epikeleusin tou tōn holōn theou gegonenai. legei dʼ oun ‟aineite ton kyrion ek tōn ouranōn, aineite auton en tois hypsistois; aineite auton pantes angeloi autou, aineite auton pasai hai dynameis autou, aineite auton hēlios kai selēnē, aineite auton panta ta astra kai to phōs, hoti autos heipe, kai egenēthēsan, autos eneteilato, kai ektisthēsan.”

So much from Psalm 32. You would find things in harmony with these in Psalm 148 too, which teaches that not only the things on earth, but also those in heaven, and in short the whole creation, came into being at the command of the God of the universe. It says: “Praise the Lord from the heavens, praise him in the heights; praise him, all his angels; praise him, all his hosts; praise him, sun and moon; praise him, all you stars and light; for he spoke, and they came to be; he commanded, and they were created.”

Ps 148:1–5 (quotation, high confidence)

Notes and citation

Summary: Psalm 148 likewise says all creation came to be at God’s command.

Eusebius’s Psalm 32 is Psalm 33 in the English Bible. The quotation is Ps 148:1–5 (LXX), with the refrain as in Ps 33:9.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.5.6 (Dindorf 3:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-6). (abbreviation not yet checked)

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5.5.7Dindorf 3:318–319

Εἰ γὰρ αὐτὸς ἐνετείλατο, καὶ τίς ἦν ὁ τοσοῦτος ὡς τὴν περὶ τῶν τηλικούτων ἐντολὴν ὑποδέ- ξασθαι, ἢ ὁ τοῦ θεοῦ λόγος, ὁ ποικίλως διὰ τῆς παρούσης ἡμῖν ὑποθέσεως θεολογούμενος, καὶ λόγος θεοῦ προσαγορευόμενος εἰκότως, ὅτι δὴ τοὺς τῶν ἀπάντων δημιουργικούς τε καὶ ποιητικοὺς λόγους ὁ παντοκράτωρ ἐν αὐτῷ καταβέβληται, λόγῳ καὶ τάξει τὰ σύμπαντα διέπειν αὐτῷ καὶ διακυβερνᾶν παραδούς;

Ei gar autos eneteilato, kai tis ēn ho tosoutos hōs tēn peri tōn tēlikoutōn entolēn hypode- xasthai, ē ho tou theou logos, ho poikilōs dia tēs parousēs hēmin hypotheseōs theologoumenos, kai logos theou prosagoreuomenos eikotōs, hoti dē tous tōn apantōn dēmiourgikous te kai poiētikous logous ho pantokratōr en autǭ katabeblētai, logǭ kai taxei ta sympanta diepein autǭ kai diakybernan paradous?

For if he commanded, who was so great as to receive the command concerning such great things, if not the Word of God, variously spoken of in the present treatise, and rightly called the Word of God because the Almighty laid down in him the creative and productive principles of all things, handing over to him the governing and steering of the universe in reason and order?

Notes and citation

Summary: The one who received God’s command to create was the Word, in whom God placed the principles of all things.

Eusebius plays on λόγος (“Word”) and λόγοι (“principles”). The digital text repeats a syllable (παρούσης ρούσης).

Notes on the original text

Digital text corrected (repeated syllable): παρούσης ρούσης → παρούσης.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.5.7 (Dindorf 3:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-7). (abbreviation not yet checked)

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5.5.8Dindorf 3:319

μὴ γὰρ οὖν τις ὑπολάβοι τῷ παρὰ ἀνθρώποις ἐκ συλλαβῶν συνεστῶτι, ἔκ τε ὀνομάτων καὶ ῥημάτων συγκειμένῳ, ἐνάρθρῳ καὶ προφορικῷ λόγῳ τὸν τοῦ θεοῦ παρόμοιον τυγχάνειν· ὅτι δὴ ὁ παρʼ ἡμίν λόγος ἐν φωναῖς καὶ συλλαβαῖς καὶ τοῖς διὰ τούτων σημαινομένοις κέκτηται τὴν οὐσίαν, διὰ γλώττης καὶ ἀρτηριῶν φάρυγγός τε καὶ στόματος προφερόμενος, ὁ δὲ τῆς ἀιδίου καὶ ἀσωμάτου φύσεως πάντη κατὰ πάντα τοῦ καθʼ ἡμᾶς παρηλλαγμένος οὐδὲν ἀνθρώπειον ἐπάγοιτʼ ἂν, μόνῃ κεχρημένος τῇ τῆς προσρήσεως ὁμωνυμίᾳ,

mē gar oun tis hypolaboi tǭ para anthrōpois ek syllabōn synestōti, ek te onomatōn kai rhēmatōn synkeimenǭ, enarthrǭ kai prophorikǭ logǭ ton tou theou paromoion tynchanein; hoti dē ho parʼ hēmin logos en phōnais kai syllabais kai tois dia toutōn sēmainomenois kektētai tēn ousian, dia glōttēs kai artēriōn pharyngos te kai stomatos propheromenos, ho de tēs aidiou kai asōmatou physeōs pantē kata panta tou kathʼ hēmas parēllagmenos ouden anthrōpeion epagoitʼ an, monę̄ kechrēmenos tę̄ tēs prosrēseōs homōnymią,

Let no one suppose that the Word of God is like the articulate and uttered word among men, made of syllables and composed of nouns and verbs. For the word among us has its being in sounds and syllables and in what they signify, uttered through tongue and windpipe, throat and mouth; but the Word of the eternal and bodiless nature, differing in every way from ours, would bring in nothing human, sharing only the same name,

Notes and citation

Summary: God’s Word is not like human speech made of syllables; they share only a name.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.5.8 (Dindorf 3:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-8). (abbreviation not yet checked)

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5.5.9Dindorf 3:319

ἐπεὶ μήτε φωνὴν τὴν διʼ ἀέρος κρούσεως ὑφισταμένην, μήτε ῥήματα, μήτε συλλαβὰς, μήτε γλῶτταν, μήτε στόμα, μήτε ὅλως τι τῶν ἀνθρωπείων καὶ θνητῶν ἐπὶ τοῦ τῶν ὅλων θεοῦ παραληπτέον· ψυχῆς γὰρ ἂν εἴη λόγος οὗτος, οὐδαμῶς οἷός τε καθʼ ἑαυτὸν δίχα ψυχῆς εἷναι ἢ ὑποστῆναι. τοιόσδε γὰρ ὁ ἐν ἀνθρώποις λόγος, ἰδίως μὲν ἀνούσιος ὢν καὶ ἀνυπόστατος, ὅλον δὲ αὐτοκίνησίς τε καὶ ἐνέργεια διανοίας τυγχάνων.

epei mēte phōnēn tēn diʼ aeros krouseōs hyphistamenēn, mēte rhēmata, mēte syllabas, mēte glōttan, mēte stoma, mēte holōs ti tōn anthrōpeiōn kai thnētōn epi tou tōn holōn theou paralēpteon; psychēs gar an eiē logos houtos, oudamōs hoios te kathʼ heauton dicha psychēs heinai ē hypostēnai. toiosde gar ho en anthrōpois logos, idiōs men anousios ōn kai anypostatos, holon de autokinēsis te kai energeia dianoias tynchanōn.

since neither voice produced by striking the air, nor words, nor syllables, nor tongue, nor mouth, nor anything at all human and mortal is to be taken of the God of the universe. For such a word would belong to a soul, and could in no way exist or subsist by itself without the soul. Such is the word among men: in itself without substance or subsistence, being wholly a self-movement and activity of the mind.

Notes and citation

Summary: A human word is only an activity of the mind with no existence of its own.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.5.9 (Dindorf 3:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-9). (abbreviation not yet checked)

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5.5.10Dindorf 3:319–320

ἀλλὰ οὐ καὶ ὁ τοῦ θεοῦ τοιοῦτος, ἔχων δὲ καθʼ ἑαυτὸν οἰκείαν ὑπόστασιν πάντη θείαν καὶ νοερὰν, ἰδίως μὲν ὑφεστῶσαν, ἰδίως δʼ αὖ πάλιν ἐνεργοῦσαν, ἄυλόν τε οὖσαν καὶ ἀσώματον, καὶ κατὰ πάντα τῇ τοῦ πρώτου καὶ ἀγεννήτου καὶ μόνου θεοῦ φύσει παρωμοιωμένην, τοὺς τῶν γεννητῶν ἁπάντων λόγους καὶ τὰς τῶν ὁρωμένων ἀσωμάτους τε καὶ ἀοράτους ἰδέας ἐν ἑαυτῇ φέρουσαν. διὸ καὶ σοφίαν αὐτὴν καὶ θεοῦ λόγον οἱ θεῖοι χρησμοὶ προσαγορεύουσιν.

alla ou kai ho tou theou toioutos, echōn de kathʼ heauton oikeian hypostasin pantē theian kai noeran, idiōs men hyphestōsan, idiōs dʼ au palin energousan, aulon te ousan kai asōmaton, kai kata panta tę̄ tou prōtou kai agennētou kai monou theou physei parōmoiōmenēn, tous tōn gennētōn hapantōn logous kai tas tōn horōmenōn asōmatous te kai aoratous ideas en heautę̄ pherousan. dio kai sophian autēn kai theou logon hoi theioi chrēsmoi prosagoreuousin.

But the Word of God is not such. He has by himself his own subsistence, wholly divine and intellectual, subsisting in its own right and again acting in its own right, immaterial and bodiless, and in all things made like the nature of the first, unbegotten, and only God, bearing in itself the principles of all begotten things and the bodiless and invisible ideas of visible things. Therefore the divine oracles call him Wisdom and Word of God.

Notes and citation

Summary: God’s Word subsists in his own right, like the Father in all things, and holds the ideas of all creation.

The digital text repeats a syllable (ὁρωμένων μένων).

Notes on the original text

Digital text corrected (repeated syllable): ὁρωμένων μένων → ὁρωμένων.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.5.10 (Dindorf 3:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-3-1/#p-5-5-10). (abbreviation not yet checked)

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