Demonstration of the Gospel 5.6.1–5.17.5

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 58 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 6

5.6.1Dindorf 3:320

‟Ἄκουέ μου Ἰακὼβ καὶ Ἰσραὴλ, ὃν ἐγὼ ἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα, καὶ ἡ χείρ μου ἐθεμελίωσε τὴν γῆν, καὶ ἡ δεξιά μου ἐστερέωσε τὸν οὐρανόν. καλέσω αὐτοὺς, καὶ στήσονται ἅμα, καὶ συναχθήσονται πάντες, καὶ ἀκούσονται τίς αὐτοῖς ἀνήγγειλε ταῦτα. κύριος ἀγαπῶν σε ἐποίησε τὸ θέλημά σου ἐπὶ Βαβυλῶνα, τοῦ ἆραι σπέρμα Χαλδαίων. ἐγὼ ἐλάλησα καὶ ἐγὼ ἐκάλεσα. ἤγαγον αὐτὸν, καὶ εὐώδωσα τὴν ὁδὸν αὐτοῦ. προσαγάγετε πρός με, καὶ ἀκούσατε ταῦτα. οὐκ ἀπʼ ἀρχῆς ἐν κρυφῆ λελάληκα. ἡνίκα ἐγένετο, ἐκεῖ ἤμην. καὶ νῦν κύριος κύριος ἀπέσταλκέ με, καὶ τὸ πνεῦμα αὐτοῦ.

‟Akoue mou Iakōb kai Israēl, hon egō egō eimi prōtos, kai egō eimi eis ton aiōna, kai hē cheir mou ethemeliōse tēn gēn, kai hē dexia mou estereōse ton ouranon. kalesō autous, kai stēsontai hama, kai synachthēsontai pantes, kai akousontai tis autois anēngeile tauta. kyrios agapōn se epoiēse to thelēma sou epi Babylōna, tou arai sperma Chaldaiōn. egō elalēsa kai egō ekalesa. ēgagon auton, kai euōdōsa tēn hodon autou. prosagagete pros me, kai akousate tauta. ouk apʼ archēs en kryphē lelalēka. hēnika egeneto, ekei ēmēn. kai nyn kyrios kyrios apestalke me, kai to pneuma autou.

“Hear me, Jacob, and Israel whom I call: I am the first, and I am for ever; and my hand founded the earth, and my right hand made firm the heaven. I will call them, and they will stand together, and all will be gathered and will hear. Who declared these things to them? The Lord, loving you, has done your will on Babylon, to take away the seed of the Chaldeans. I have spoken, and I have called; I have brought him and made his way prosperous. Draw near to me and hear these things. From the beginning I have not spoken in secret; when it came to be, I was there. And now the Lord, the Lord has sent me, and his Spirit.”

Isa 48:12–16 (quotation, high confidence)

Notes and citation

Summary: Isaiah 48: the one who is first, who founded earth and heaven, says, “The Lord has sent me, and his Spirit.”

The quotation is Isa 48:12–16 (LXX), slightly abbreviated. The digital text reads “whom I, I am” (ὃν ἐγὼ ἐγώ εἰμι); the Septuagint has “whom I call; I am,” which is translated.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.6.1 (Dindorf 3:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-6-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-6-1) · Report an error

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

5.6.2Dindorf 3:320

Ὅρα δὴ καὶ νῦν τίνα τρόπον ὁ φήσας “ἐγώ εἰμι ὁ πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα, ὁ τὴν γῆν καὶ τὸν οὐρανὸν συστησάμενος, ἐναργῶς οὕτως ἀπεστάλθαι ὁμολογεῖ ὑπὸ κυρίου κυρίου, οὕτω τὸν πατέρα συνήθως δὶς κύριον ἀναγορεύων, ὡς ἂν ἔχοις καὶ ταύτην ἀναμφίλεκτον τοῦ ζητουμένου τὴν μαρτυρίαν.

Hora dē kai nyn tina tropon ho phēsas “egō eimi ho prōtos, kai egō eimi eis ton aiōna, ho tēn gēn kai ton ouranon systēsamenos, enargōs houtōs apestalthai homologei hypo kyriou kyriou, houtō ton patera synēthōs dis kyrion anagoreuōn, hōs an echois kai tautēn anamphilekton tou zētoumenou tēn martyrian.

See now how the one who said, “I am the first, and I am for ever,” who established the earth and the heaven, plainly confesses that he was sent by “the Lord, the Lord,” thus calling the Father “Lord” twice, as is customary; so that you have this too as an undisputed testimony for what we are seeking.

Isa 48:12–16 (allusion, high confidence)

Notes and citation

Summary: The creator who speaks confesses he was sent by “the Lord, the Lord,” that is, the Father.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.6.2 (Dindorf 3:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-6-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-6-2) · Report an error

5.6.3Dindorf 3:320

πρῶτον δὲ αὐτὸν ὡς ἐν γεννητοῖς εὐσεβῶς εἶναι λέγει, τὴν ἄναρχον καὶ ἀγέννητον καὶ τὴν ὑπὲρ τὸ πρῶτον οὐσίαν ἀπονέμων τῷ πατρί. τὸ γάρ τοι πρῶτον ἀριθμοῦ πλείονος ἡγεῖται, τιμῇ καὶ τάξει προτεταγμένον· ὅπερ οὐκ ἂν ἐπὶ τοὺ πατρὸς ἁρμόσειεν.

prōton de auton hōs en gennētois eusebōs einai legei, tēn anarchon kai agennēton kai tēn hyper to prōton ousian aponemōn tǭ patri. to gar toi prōton arithmou pleionos hēgeitai, timę̄ kai taxei protetagmenon; hoper ouk an epi tou patros harmoseien.

And he piously says that he is first as among begotten things, assigning to the Father the beginningless and unbegotten being, above the first. For “first” leads a larger number, placed before in honor and order; which would not fit the Father.

Notes and citation

Summary: The Son is “first” among begotten things; the Father is above “first.”

The digital text repeats a syllable (εὐσεβῶς βῶς).

Notes on the original text

Digital text corrected (repeated syllable): εὐσεβῶς βῶς → εὐσεβῶς.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.6.3 (Dindorf 3:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-6-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-6-3) · Report an error

5.6.4Dindorf 3:320–321

οὐ γὰρ δὴ γεννητῶν πρῶτος ὁ ἐπὶ πάντων θεὸς, ἐπεὶ μηδʼ ἀρχή τις ἐπινοεῖται αὐτοῦ· ἐπέκεινα δʼ ἂν εἴη καὶ ἀνωτάτω τοῦ πρώτου, ἅτε δὴ αὐτὸς καὶ τὸ πρῶτον γεννήσας καὶ ὑποστησάμενος, μόνου τοῦ θείου λόγου πάντων τῶν γεννητῶν πρώτου χρηματί- ζοντος.

ou gar dē gennētōn prōtos ho epi pantōn theos, epei mēdʼ archē tis epinoeitai autou; epekeina dʼ an eiē kai anōtatō tou prōtou, hate dē autos kai to prōton gennēsas kai hypostēsamenos, monou tou theiou logou pantōn tōn gennētōn prōtou chrēmati- zontos.

For the God over all is not first of begotten things, since no beginning of him is conceived; he would be beyond and above the first, as the one who begot and brought into being the first, the divine Word alone being called first of all begotten things.

Notes and citation

Summary: The Father is not first of begotten things but above them; the Word is first of all begotten beings.

Eusebius counts the Word “first of all begotten things” (πάντων τῶν γεννητῶν πρώτου).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.6.4 (Dindorf 3:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-6-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-6-4) · Report an error

5.6.5Dindorf 3:321

ζητουμένου δὲ ἄρα κατὰ τὸ ‟αὐτὸς εἶπε, καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν, ” τίνι τὴν τῶν γεννητῶν ἐντέταλται δημιουργίαν, νῦν σαφῶς ἀποδέδεικται ὅτι τῷ φήσαντι ‟ἡ χείρ μου ἐθεμελίωσε τὴν γῆν καὶ ἡ δεξιά μου ἐστερέωσε τὸν οὐρανόν·” ὃς καὶ πρὸς τοῦ κρείττονος ἀπεστάλθαι ὁμολογεῖ λέγων ‟νῦν κύριος κύριος ἀπέσταλκέ με, καὶ τὸ πνεῦμα αὐτοῦ.’

zētoumenou de ara kata to ‟autos eipe, kai egenēthēsan, autos eneteilato, kai ektisthēsan, ” tini tēn tōn gennētōn entetaltai dēmiourgian, nyn saphōs apodedeiktai hoti tǭ phēsanti ‟hē cheir mou ethemeliōse tēn gēn kai hē dexia mou estereōse ton ouranon;” hos kai pros tou kreittonos apestalthai homologei legōn ‟nyn kyrios kyrios apestalke me, kai to pneuma autou.’

When it was asked, then, in accordance with “He spoke, and they came to be; he commanded, and they were created,” to whom he committed the creation of begotten things, it has now been clearly shown: to the one who said, “My hand founded the earth, and my right hand made firm the heaven”; who also confesses that he was sent by the greater, saying, “And now the Lord, the Lord has sent me, and his Spirit.”

Ps 33:9 (32:9 LXX) (quotation, high confidence) · Isa 48:13 (quotation, high confidence) · Isa 48:16 (quotation, high confidence)

Notes and citation

Summary: The one commanded to create is the one who founded earth and heaven and was sent by the greater Lord.

The quotations are Ps 33:9 (32:9 LXX) and Isa 48:13, 16 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.6.5 (Dindorf 3:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-6-5). (abbreviation not yet checked)

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

5.6.6Dindorf 3:321

εἴη δʼ ἂν ὁ θεὸς λόγος καὶ ταῦτα φάσκων ‟ ἐπειδὴ τῷ λόγῳ κυρίου οἶ οὐρανοὶ ἐστερεώθησαν·’ κατὰ τὴν ἀπὸ τοῦ Ψαλμοῦ παράθεσιν. πλὴν ἀλλὰ εἰ καὶ αὐτὸς ὁ τοῦ θεοῦ λόγος τῇ κύριος θεολογεῖται προσηγορίᾳ, ὅμως τὸν ἀνωτάτω καὶ κρείττονα πατέρα αὑτοῦ καὶ κύριον εὖ μάλα εὐσεβῶς δὶς κύριον αὐτὸν ἀνακαλεῖ, τῷ διαφόρῳ χρώμενος ἐπʼ αὐτοῦ ὀνόματι.

eiē dʼ an ho theos logos kai tauta phaskōn ‟ epeidē tǭ logǭ kyriou oi ouranoi estereōthēsan;’ kata tēn apo tou Psalmou parathesin. plēn alla ei kai autos ho tou theou logos tę̄ kyrios theologeitai prosēgorią, homōs ton anōtatō kai kreittona patera hautou kai kyrion eu mala eusebōs dis kyrion auton anakalei, tǭ diaphorǭ chrōmenos epʼ autou onomati.

It would be God the Word who says these things, since “by the Word of the Lord the heavens were made firm,” according to the passage cited from the Psalm. But even if the Word of God himself is spoken of as Lord, yet he very piously calls his supreme and greater Father and Lord “Lord” twice, using the distinct name for him.

Ps 33:6 (32:6 LXX) (quotation, high confidence)

Notes and citation

Summary: The speaker is the Word, who, though Lord himself, piously calls his greater Father “Lord, Lord.”

The quotation is Ps 33:6 (32:6 LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.6.6 (Dindorf 3:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-6-6). (abbreviation not yet checked)

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

5.6.7Dindorf 3:321

καὶ νῦν γάρ φησι ‘κύριος κύριος ἀπέσταλκέ με, ” ὡς ἂν κυρίως ὄντος τοῦ ἐπὶ πάντων θεοῦ πρώτου καὶ ἀληθῶς κυρίου αὐτοῦ τε τοῦ μονογενοῦς αὐτοῦ λόγου, καὶ τῶν μετʼ αὐτὸν γεννητῶν ἁπάντων, καθʼ ὧν δευτέρως τὴν Κυρείαν καὶ δεσποτείαν παρὰ τοῦ πατρὸς ὁ τοῦ θεοῦ λόγος ἀναδεξάμενος, οἶα γνήσιος υἱὸς καὶ μονογενὴς, δεύτερος εἰκότως καὶ αὐτὸς ἂν εὐσεβῶς χρηματίζοι κύριος. Ἀπὸ τῆς Γενέσεως. Ὡς καὶ ὁ μέγιστος τοῦ θεοῦ θεράπων Μώσης ἐν τῇ κοσμοποιία οἶδε πατέρα καὶ θεὸν τῶν ὅλων ἑτέρω κοινολογούμενον ἐπὶ τῇ τοῦ ἀνθρώπου δημιουργίᾳ· τὸν θεῖον δὲ λόγον τοῦτον εἶναι προμεμαθήκαμεν.

kai nyn gar phēsi ‘kyrios kyrios apestalke me, ” hōs an kyriōs ontos tou epi pantōn theou prōtou kai alēthōs kyriou autou te tou monogenous autou logou, kai tōn metʼ auton gennētōn hapantōn, kathʼ hōn deuterōs tēn Kyreian kai despoteian para tou patros ho tou theou logos anadexamenos, oia gnēsios huios kai monogenēs, deuteros eikotōs kai autos an eusebōs chrēmatizoi kyrios. Apo tēs Geneseōs. Hōs kai ho megistos tou theou therapōn Mōsēs en tę̄ kosmopoiia oide patera kai theon tōn holōn heterō koinologoumenon epi tę̄ tou anthrōpou dēmiourgią; ton theion de logon touton einai promemathēkamen.

For he says, “And now the Lord, the Lord has sent me,” since the God over all is properly first and truly Lord, both of his only-begotten Word himself and of all begotten things after him; over whom the Word of God, having received lordship and mastery from the Father in the second place, as true and only-begotten Son, would himself also rightly and piously be called second Lord. From Genesis. How the greatest servant of God, Moses, in the creation of the world, knows the Father and God of the universe conferring with another about the making of man; and we have learned beforehand that this is the divine Word.

Notes and citation

Summary: The Father is Lord of all, including the Son, while the Son is rightly called second Lord; the next heading introduces Genesis 1:26.

The digital text repeats a syllable (μονογενοῦς γενοῦς) and reads Κυρείαν for κυρείαν. The last part is a chapter heading.

Notes on the original text

Digital text corrected (repeated syllable): μονογενοῦς γενοῦς → μονογενοῦς.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.6.7 (Dindorf 3:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-6-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-6-7) · Report an error

preface 5, chapter 7

5.7.1Dindorf 3:321–322

‟ Καὶ εἷπεν ὁ θεὸς, ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν.‘ καὶ αὖθις “καὶ εἶπεν ὁ θεὸς, οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον, ποιήσωμεν αὐτῷ βοηθὸν κατʼ αὐτόν.”

‟ Kai heipen ho theos, poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin.‘ kai authis “kai eipen ho theos, ou kalon einai ton anthrōpon monon, poiēsōmen autǭ boēthon katʼ auton.”

“And God said, ‘Let us make man according to our image and according to likeness.’” And again: “And God said, ‘It is not good that the man should be alone; let us make for him a helper like him.’”

Gen 1:26 (quotation, high confidence) · Gen 2:18 (quotation, high confidence)

Notes and citation

Summary: Genesis records God saying, “Let us make.”

The quotations are Gen 1:26 and 2:18 (LXX). The digital text repeats a syllable (μόνον, νον).

Notes on the original text

Digital text corrected (repeated syllable): μόνον, νον, → μόνον,.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.7.1 (Dindorf 3:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-7-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-7-1) · Report an error

5.7.2Dindorf 3:322

Καὶ ἵνα γε μή τις πρὸς ἀγγέλους ταῦτα εἰρῆσθαι νομίσειε, παραχρῆμα δηλοῖ τὸν κεκελευσμένον οὐκ ἄγγελον ὄντα θεοῦ, λέγων ‟καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν.” Απὸ τῆς αὐτῆς. Ὡς ὁ αὐτὸς Μώσης δύο σαφέστατα κυρίους ἀνεπικαλύπτως θεολογεῖ.

Kai hina ge mē tis pros angelous tauta eirēsthai nomiseie, parachrēma dēloi ton kekeleusmenon ouk angelon onta theou, legōn ‟kai epoiēsen ho theos ton anthrōpon, katʼ eikona theou epoiēsen auton.” Apo tēs autēs. Hōs ho autos Mōsēs dyo saphestata kyrious anepikalyptōs theologei.

And so that no one should think these words were spoken to angels, it at once shows that the one commanded was not an angel of God, saying, “And God made man; according to the image of God he made him.” From the same. How the same Moses speaks most clearly and without concealment of two Lords.

Gen 1:27 (quotation, high confidence)

Notes and citation

Summary: Genesis 1:27 shows that the one addressed was God, not an angel; the next heading introduces Genesis 19.

The quotation is Gen 1:27 (LXX). Eusebius reads “according to the image of God” as meaning the Word made man after the Father’s image. “So that” renders ἵνα; the digital text reads ἔνα. The last sentence is a chapter heading.

Notes on the original text

Digital text corrected (OCR: ἔνα for ἵνα): Καὶ ἔνα γε μή → Καὶ ἵνα γε μή.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.7.2 (Dindorf 3:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-7-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-7-2) · Report an error

preface 5, chapter 8

5.8.1Dindorf 3:322

‟Ὁ ἥλιος ἀνέτειλεν ἐπὶ τὴν γῆν, καὶ Λὼτ εἰσῆλθεν εἰς Σηγὼρ, καὶ ἔβρεξε κύριος ἐπὶ Σόδομα θεῖον καὶ πῦρ παρὰ κυρίου.”

‟Ho hēlios aneteilen epi tēn gēn, kai Lōt eisēlthen eis Sēgōr, kai ebrexe kyrios epi Sodoma theion kai pyr para kyriou.”

“The sun rose upon the earth, and Lot entered Segor; and the Lord rained on Sodom brimstone and fire from the Lord.”

Gen 19:23–24 (quotation, high confidence)

Notes and citation

Summary: Genesis 19:24: “the Lord rained … from the Lord.”

The quotation is Gen 19:23–24 (LXX).

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.8.1 (Dindorf 3:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-8-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-8-1) · Report an error

5.8.2Dindorf 3:322

Σαφῶς δεύτερον ἀναγορεύει, ὃν καὶ διδάσκει παρὰ τοῦ μείζονος ἐπιτραπέντα τὴν κατὰ τῶν ἀσεβῶν ποιήσασθαι τιμωρίαν. πλὴν ἀλλʼ εἰ καὶ δύο κυρίους ἀνεπικαλύπτως ὁμολογοῦμεν, ἀλλʼ οὐ καὶ ταῖς ὁμοίαις ἐπʼ ἀμφοτέροις χρώμεθα θεολογίαις· εὐσεβῶς δὲ τῇ τάξει χρώμενοι τὸν μὲν ἀνωτάτω πατέρα καὶ θεὸν καὶ κύριον, καὶ τοῦ δευτέρου κύριον καὶ θεὸν εἶναι πεπαιδεύμεθα· τὸν δὲ τοῦ θεοῦ λόγον τὸν δεύτερον κύριον, τῶν μὲν ὑπʼ αὐτὸν δεσπότην, οὐκέτι δὲ ὁμοίως καὶ τοῦ μείζονος.

Saphōs deuteron anagoreuei, hon kai didaskei para tou meizonos epitrapenta tēn kata tōn asebōn poiēsasthai timōrian. plēn allʼ ei kai dyo kyrious anepikalyptōs homologoumen, allʼ ou kai tais homoiais epʼ amphoterois chrōmetha theologiais; eusebōs de tę̄ taxei chrōmenoi ton men anōtatō patera kai theon kai kyrion, kai tou deuterou kyrion kai theon einai pepaideumetha; ton de tou theou logon ton deuteron kyrion, tōn men hypʼ auton despotēn, ouketi de homoiōs kai tou meizonos.

He clearly proclaims a second, whom he teaches was entrusted by the greater with inflicting the punishment on the impious. But although we openly confess two Lords, we do not use the same theological language of both. Piously keeping order, we have been taught that the supreme Father is God and Lord, and also Lord and God of the second; while the Word of God is the second Lord, master of those under him, but not in the same way of the greater.

Gen 19:24 (allusion, high confidence)

Notes and citation

Summary: Genesis 19 shows two Lords; the Father is Lord and God even of the Son, while the Son, the second Lord, is master of those below him.

Eusebius openly speaks of “two Lords” while ranking them. The digital text reads ἀδεβῶν for ἀσεβῶν.

Notes on the original text

Digital text corrected (OCR: δ for σ): ἀδεβῶν → ἀσεβῶν.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Dem. ev. 5.8.2 (Dindorf 3:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-8-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-8-2) · Report an error

5.8.3Dindorf 3:322–323

οὐ γὰρ τοῦ πατρὸς κύριος οὐδὲ τοῦ πατρὸς θεὸς, ὁ θεὸς λόγος, ἀλλʼ ἐκείνου μὲν εἰκὼν καὶ λόγος καὶ σοφία καὶ δύναμις, τόν δὲ μετʼ αὐτὸν δεσπότης καὶ κύριος καὶ θεός· ὁ δέ γε πατὴρ καὶ τοῦ υἱοῦ πατὴρ καὶ κύριος καὶ θεός. ὅθεν εἰκότως ἀνατρέχουσιν εἰς μίαν ἀρχὴν καὶ εἰς ἕνα θεὸν συνίσταται ἡμῖν τὰ τῆς εὐσεβοῦς θεολογίας. Ἀπὸ τῆς αὐτῆς. Ὡς ὁ αὐτὸς θεράπων τὸν θεὸν λόγον δηλοῖ δεύτερον θεὸν καὶ κύριον προωνομασμένον, ἐν ἀνθρώπου τε μορφὴ καὶ σχήματι ὦφθαί τε καὶ χρηματίσαι τοῖς παλαιοῖς ἱστορεῖ.

ou gar tou patros kyrios oude tou patros theos, ho theos logos, allʼ ekeinou men eikōn kai logos kai sophia kai dynamis, ton de metʼ auton despotēs kai kyrios kai theos; ho de ge patēr kai tou huiou patēr kai kyrios kai theos. hothen eikotōs anatrechousin eis mian archēn kai eis hena theon synistatai hēmin ta tēs eusebous theologias. Apo tēs autēs. Hōs ho autos therapōn ton theon logon dēloi deuteron theon kai kyrion proōnomasmenon, en anthrōpou te morphē kai schēmati ōphthai te kai chrēmatisai tois palaiois historei.

For God the Word is not Lord of the Father, nor God of the Father, but his image, Word, Wisdom, and Power, and Master, Lord, and God of those after him; while the Father is Father, Lord, and God of the Son too. Hence the things of pious theology rightly go back to one principle and are established for us in one God. From the same. How the same servant shows God the Word, named beforehand second God and Lord, and records that he appeared and gave oracles to the ancients in human form and shape.

Notes and citation

Summary: The Son is not Lord of the Father, but the Father is God of the Son, so theology rests on one principle and one God; the next heading introduces the appearances to Abraham.

The heading calls the Word “second God and Lord.” The digital text has a stray numeral “5” and reads ἴνα for ἕνα. The last sentence is a chapter heading.

Notes on the original text

Digital text corrected (OCR: ἴνα for ἕνα; stray line number): κύριος 5 οὐδὲ → κύριος οὐδὲ; εἰς ἴνα θεὸν → εἰς ἕνα θεὸν.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Dem. ev. 5.8.3 (Dindorf 3:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-8-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-8-3) · Report an error

preface 5, chapter 9

5.9.1Dindorf 3:323

“Ὤφθη δὲ κύριος τῷ Ἀβραὰμ, καὶ εἶπεν αὐτῷ, τῷ σπέρματί σου δώσω τὴν γῆν ταύτην.” καὶ πάλιν ‟ἐγένετο Ἀβραὰμ ἐτῶν ἐνενήκοντα ἐννέα, καὶ ὤφθη κύριος τῷ Ἀβραὰμ, καὶ εἶπεν αὐτῷ, ἐγώ εἰμι ὁ θεός. εὐαρέστει ἐνώπιόν μου καὶ γίνου ἄμεμπτος, καὶ θήσομαι τὴν διαθήκην μου ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον ἐμοῦ, καὶ πληθυνῶ σε σφόδρα.”

“Ōphthē de kyrios tǭ Abraam, kai eipen autǭ, tǭ spermati sou dōsō tēn gēn tautēn.” kai palin ‟egeneto Abraam etōn enenēkonta ennea, kai ōphthē kyrios tǭ Abraam, kai eipen autǭ, egō eimi ho theos. euarestei enōpion mou kai ginou amemptos, kai thēsomai tēn diathēkēn mou ana meson sou kai ana meson emou, kai plēthynō se sphodra.”

“And the Lord appeared to Abraham and said to him, ‘To your seed I will give this land.’” And again: “Abraham was ninety-nine years old, and the Lord appeared to Abraham and said to him, ‘I am God; be well-pleasing before me and be blameless, and I will set my covenant between me and you, and I will multiply you exceedingly.’”

Gen 12:7 (quotation, high confidence) · Gen 17:1–2 (quotation, high confidence)

Notes and citation

Summary: Genesis records the Lord appearing to Abraham.

The quotations are Gen 12:7 and 17:1–2 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.9.1 (Dindorf 3:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-9-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-9-1) · Report an error

5.9.2Dindorf 3:323

καὶ αὖθις “ὤφθη δὲ ὁ θεὸς αὐτῷ πρὸς τῇ δρυὶ· τῇ Μαμβρῆ, καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας. ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε· καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ. καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς καὶ προσεκύνησε.”

kai authis “ōphthē de ho theos autǭ pros tę̄ drui; tę̄ Mambrē, kathēmenou autou epi tēs thyras tēs skēnēs autou mesēmbrias. anablepsas de tois ophthalmois autou eide; kai idou treis andres heistēkeisan epanō autou. kai idōn prosedramen eis synantēsin autois apo tēs thyras tēs skēnēs kai prosekynēse.”

And again: “And God appeared to him by the oak of Mamre, as he sat at the door of his tent at midday. And lifting up his eyes he looked, and behold, three men stood over him. And seeing them he ran from the door of his tent to meet them and bowed down.”

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

Notes and citation

Summary: God appeared to Abraham at Mamre as three men.

The quotation is Gen 18:1–2 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.9.2 (Dindorf 3:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-9-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-9-2) · Report an error

5.9.3Dindorf 3:323

καὶ ἑξῆς μετὰ τὴν ὀπτασίαν ἐπιφέρει ‟ὁ δὲ κύριος εἶπεν, οὐ μὴ κρύψω ἐγὼ ἀπὸ Ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ. Ἀβραὰμ δὲ γινόμενος ἔσται εἰς ἔθνος μέγα καὶ πολὺ, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς.”

kai hexēs meta tēn optasian epipherei ‟ho de kyrios eipen, ou mē krypsō egō apo Abraam tou paidos mou ha egō poiō. Abraam de ginomenos estai eis ethnos mega kai poly, kai eneulogēthēsontai en autǭ panta ta ethnē tēs gēs.”

And next, after the vision, it adds: “And the Lord said, ‘I will not hide from Abraham my servant what I am doing. And Abraham shall become a great and numerous nation, and in him all the nations of the earth shall be blessed.’”

Gen 18:17–18 (quotation, high confidence)

Notes and citation

Summary: The Lord decides not to hide his plans from Abraham.

The quotation is Gen 18:17–18 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.9.3 (Dindorf 3:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-9-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-9-3) · Report an error

5.9.4Dindorf 3:323

καὶ τούτοις αὖθις ἐπιλέγει ὡς περὶ ἑτέρου ‟ᾔδειν γὰρ ὅτι συντάξει τοῖς υἱοῖς αὑτοῦ καὶ τῷ οἴκῳ αὑτοῦ μετʼ αὐτὸν, καὶ φυλάξουσι τὰς ὁδοὺς κυρίου, ποιεῖν δικαιοσύνην καὶ κρίσιν, ὅπως ἐπαγάγῃ κύριος ἐπὶ Ἀβραὰμ ἃ ἐλάλησε πρὸς αὐτόν.”

kai toutois authis epilegei hōs peri heterou ‟ę̄dein gar hoti syntaxei tois huiois hautou kai tǭ oikǭ hautou metʼ auton, kai phylaxousi tas hodous kyriou, poiein dikaiosynēn kai krisin, hopōs epagagę̄ kyrios epi Abraam ha elalēse pros auton.”

And to this it adds again, as though of another: “For I knew that he will command his sons and his house after him, and they will keep the ways of the Lord, to do righteousness and judgment, so that the Lord may bring upon Abraham what he spoke to him.”

Gen 18:19 (quotation, high confidence)

Notes and citation

Summary: The Lord speaks of “the Lord” as if of another.

The quotation is Gen 18:19 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.9.4 (Dindorf 3:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-9-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-9-4) · Report an error

5.9.5Dindorf 3:323–324

Ταῦτα αὐτὸς ἀναγέγραπται λέγων ὁ χρηματίζων τῷ Ἀβραὰμ κύριος, ἕτερον κύριον ὁμολογῶν δη- Λάδη τὸν αὑτοῦ πατέρα καὶ ποιητὴν τοῦ παντός. ὅ γε μὴν Ἀβραὰμ, οἷα προφήτης κατάληψιν ἔχων ἀκριβῆ τοῦ χρηματίζοντος ἑξῆς τοῖς προεκτεθεῖσι ποτνιᾶται λέγων ‟μὴ συναπολέσῃς δίκαιον μετʼ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής. ἐὰν ὦσι πεντήκοντα δίκαιοι ἐν τῇ πόλει, ἀπολεῖς αὐτούς; οὐκ ἀνήσεις πάντα τὸν τόπον, ἕνεκεν τῶν πεντήκοντα δικαίων; μηδαμῶς σὺ ποιήσεις τὸ ῥῆμα τοῦτο τοῦ ἀποκτεῖναι δίκαιον μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής. μηδαμῶς ὁ κρίνων πάσαν τὴν γῆν, οὐ ποιήσεις κρίσιν.”

Tauta autos anagegraptai legōn ho chrēmatizōn tǭ Abraam kyrios, heteron kyrion homologōn dē- Ladē ton hautou patera kai poiētēn tou pantos. ho ge mēn Abraam, hoia prophētēs katalēpsin echōn akribē tou chrēmatizontos hexēs tois proektetheisi potniatai legōn ‟mē synapolesę̄s dikaion metʼ asebous, kai estai ho dikaios hōs ho asebēs. ean ōsi pentēkonta dikaioi en tę̄ polei, apoleis autous? ouk anēseis panta ton topon, heneken tōn pentēkonta dikaiōn? mēdamōs sy poiēseis to rhēma touto tou apokteinai dikaion meta asebous, kai estai ho dikaios hōs ho asebēs. mēdamōs ho krinōn pasan tēn gēn, ou poiēseis krisin.”

The Lord who gave oracles to Abraham is recorded as saying these things himself, confessing another Lord, clearly his own Father and the maker of the universe. And Abraham, as a prophet with exact understanding of the one speaking to him, after what was set out above, entreats him, saying: “Do not destroy the righteous with the ungodly, so that the righteous will be as the ungodly. If there are fifty righteous in the city, will you destroy them? Will you not spare the whole place for the sake of the fifty righteous? Far be it from you to do this thing, to kill the righteous with the ungodly, so that the righteous will be as the ungodly. Far be it; you who judge all the earth, will you not do justice?”

Gen 18:23–25 (quotation, high confidence)

Notes and citation

Summary: The Lord at Mamre speaks of another Lord, his Father; Abraham intercedes with him as judge of all the earth.

The quotation is Gen 18:23–25 (LXX). The digital text has a stray numeral “5.”

Notes on the original text

Digital text corrected (stray line number): χρηματίζοντος 5 ἑξῆς → χρηματίζοντος ἑξῆς.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.9.5 (Dindorf 3:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-9-5). (abbreviation not yet checked)

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

5.9.6Dindorf 3:324

Ἀγγέλοις δὴ φάσκειν ταῦτα, ἤ τινι τῶν τοῦ θεοῦ λειτουργῶν, οὐχ ἡγοῦμαι λέγεσθαι ἁρμόζειν· οὐδὲ γὰρ τοῦ τυχόντος ἂν εἴη τὸ κρίνειν πάσαν τὴν γῆν. ἀλλʼ οὐδʼ ἄγγελος ὁ προγραφεὶς ἀνηγόρευται, κρείττων δέ τις ἀγγέλου θεὸς καὶ κύριος πρὸς τῇ ἀναγεγραμμένῃ δρυὶ· μετὰ τῶν δυοῖν ἀγγέλων ἐν ἀνθρώπου που σχήματι ὁραθείς.

Angelois dē phaskein tauta, ē tini tōn tou theou leitourgōn, ouch hēgoumai legesthai harmozein; oude gar tou tychontos an eiē to krinein pasan tēn gēn. allʼ oudʼ angelos ho prographeis anēgoreutai, kreittōn de tis angelou theos kai kyrios pros tę̄ anagegrammenę̄ drui; meta tōn dyoin angelōn en anthrōpou pou schēmati horatheis.

I do not think it fitting that these words were said to angels or to any of God’s ministers; for judging all the earth would not belong to just anyone. Nor is the one described called an angel; he is someone greater than an angel, God and Lord, seen at the recorded oak with the two angels, in some form of a man.

Notes and citation

Summary: The one addressed as judge of all the earth was not an angel but God and Lord, appearing with two angels.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.9.6 (Dindorf 3:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-9-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-9-6) · Report an error

5.9.7Dindorf 3:324

πάλιν γε μὴν οὐδὲ τὸν ἐπὶ πάντων θεὸν ἡγητέον διὰ τούτων δηλοῦσθαι. μεταβάλλειν γὰρ φάναι τὸ θεῖον, καὶ σχηματίζεσθαι εἰς ἀνδρὸς εἶδος καὶ μορφὴν οὐκ εὐαγές. λείπεται δὴ αὐτὸν εἶναι τὸν τοῦ θεοῦ λόγον τὸν διὰ τῶν πρόσθεν τεθεολογημένον ὁμολογεῖν· ὅθεν εἰσέτι καὶ νῦν παρὰ τοῖς πλησιοχώροις ὡς ἂν θεῖος ὁ τόπος εἰς τιμὴν τῶν αὐτόθι τῷ Ἀβραὰμ ἐπιφανέντων θρησκεύεται, καὶ θεωρεῖταί γε εἰς δεῦρο διαμένουσα ἡ τερέβινθος.

palin ge mēn oude ton epi pantōn theon hēgēteon dia toutōn dēlousthai. metaballein gar phanai to theion, kai schēmatizesthai eis andros eidos kai morphēn ouk euages. leipetai dē auton einai ton tou theou logon ton dia tōn prosthen tetheologēmenon homologein; hothen eiseti kai nyn para tois plēsiochōrois hōs an theios ho topos eis timēn tōn autothi tǭ Abraam epiphanentōn thrēskeuetai, kai theōreitai ge eis deuro diamenousa hē terebinthos.

Again, we must not think that the God over all is meant here either. For it is not holy to say that the divine changes and takes on the appearance and form of a man. It remains, then, to confess that he is the Word of God, spoken of in theology in what went before. Hence even now the place is revered by the people of the neighborhood as divine, in honor of those who appeared there to Abraham, and the terebinth can still be seen there today.

Notes and citation

Summary: The one who appeared at Mamre was not the Father but the Word; the site and its terebinth are still honored.

Eusebius refers to the cult at Mamre near Hebron in his own day. The digital text has a stray letter “c.”

Notes on the original text

Digital text corrected (stray letter): ἐπὶ c πάντων → ἐπὶ πάντων.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.9.7 (Dindorf 3:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-9-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-9-7) · Report an error

5.9.8Dindorf 3:324–325

οἱ γὰρ τῷ Ἀβραὰμ ἐπιξενωθέντες, ἐπὶ γραφῆς ἀνακείμενοι, δύο μὲν ἑκατέρωθεν, μέσος δὲ ὁ κρείττων ὑπερέχων τῇ τιμῇ εἴη δʼ ἂν ὁ δεδηλωμένος ἡμῖν κύριος αὐτὸς, ὁ ἡμέτερος σωτὴρ, ὃν καὶ οἶ ἀγνῶτες σέβουσι, τὰ θεῖα λόγια πιστούμενοι. οὗτος δὴ οὖν αὐτὸς ἐξ ἐκείνου τὰ τῆς εὐσεβείας σπέρματα εἰς ἀνθρώπους καταβαλλόμενος, ἀνθρώπειον ὑποδὺς εἶδός τε καὶ σχῆμα, τῷ θεοφιλεῖ προπάτορι Ἀβραὰμ ὅστις εἴη αὑτὸν ἐξέφηνε καὶ τὴν τοῦ πατρὸς αὑτοῦ παρεδίδου γνώμην. Ἀπὸ τῆς αὐτῆς. Ὡς ὁ αὐτὸς προφήτης ἐπὶ τοῦ Ἰακὼβ σαφέστερον ἐμφαίνει τὸν δηλούμενον κύριον, ὃν δὴ καὶ θεὸν καὶ ἄγγελον ἀποκαλεῖ, τοῦ ἐπὶ πάντων θεοῦ προσειπὼν.

hoi gar tǭ Abraam epixenōthentes, epi graphēs anakeimenoi, dyo men hekaterōthen, mesos de ho kreittōn hyperechōn tę̄ timę̄ eiē dʼ an ho dedēlōmenos hēmin kyrios autos, ho hēmeteros sōtēr, hon kai oi agnōtes sebousi, ta theia logia pistoumenoi. houtos dē oun autos ex ekeinou ta tēs eusebeias spermata eis anthrōpous kataballomenos, anthrōpeion hypodys eidos te kai schēma, tǭ theophilei propatori Abraam hostis eiē hauton exephēne kai tēn tou patros hautou paredidou gnōmēn. Apo tēs autēs. Hōs ho autos prophētēs epi tou Iakōb saphesteron emphainei ton dēloumenon kyrion, hon dē kai theon kai angelon apokalei, tou epi pantōn theou proseipōn.

For those who were Abraham’s guests are shown in a painting reclining, the two one on either side, and in the middle the greater, surpassing them in honor. He would be the Lord revealed to us, our Savior himself, whom even those who do not know him revere, trusting the divine oracles. From that time, then, sowing the seeds of piety among men, he took on human form and appearance, showed the God-loving forefather Abraham who he was, and handed on to him the will of his Father. From the same. How the same prophet, in the case of Jacob, shows more clearly the Lord revealed, whom he calls both God and angel of the God over all.

Gen 18:2 (allusion, high confidence)

Notes and citation

Summary: A painting at Mamre shows the three guests with the greater one in the middle, the Savior; the next heading introduces Jacob.

Eusebius describes a painting of the three visitors at Mamre. The digital text repeats a syllable (ἀνακείμενοι, κείμενοι). The last sentence is a chapter heading.

Notes on the original text

Digital text corrected (repeated syllable): ἀνακείμενοι, κείμενοι, → ἀνακείμενοι,.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.9.8 (Dindorf 3:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-9-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-9-8) · Report an error

preface 5, chapter 10

5.10.1Dindorf 3:325

“Καὶ ἐπορεύθη εἰς Χαρρὰν, καὶ ἀπήντησε τόπῳ, καὶ ἐκοιμήθη ἐκεῖ· ἔδυ γὰρ ὁ ἥλιος. καὶ ἔλαβεν ἀπὸ τῶν λίθων, καὶ ἔθηκε πρὸς κεφαλῆς αὑτοῦ, καὶ ἐκοιμήθη ἐν τῷ τόπῳ ἐκείνῳ, καὶ ἐνυπνιάσθη· καὶ ἰδοὺ κλῖμαξ ἐστηριγμένη εἰς τὴν γῆν, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανὸν, καὶ οἶ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπʼ αὐτήν. ὁ δὲ κύριος ἐπεστήρικτο ἐπʼ αὐτῆς, καὶ εἶπεν, ἐγὼ κύριος ὁ θεὸς Ἀβραὰμ τοῦ πατρός σου, καὶ ὁ θεὸς Ἰσαὰκ, μὴ φοβοῦ· ἡ γῆ ἐφʼ ἣν σὺ καθεύδεις ἐπʼ αὐτὴν, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου.

“Kai eporeuthē eis Charran, kai apēntēse topǭ, kai ekoimēthē ekei; edy gar ho hēlios. kai elaben apo tōn lithōn, kai ethēke pros kephalēs hautou, kai ekoimēthē en tǭ topǭ ekeinǭ, kai enypniasthē; kai idou klimax estērigmenē eis tēn gēn, hēs hē kephalē aphikneito eis ton ouranon, kai oi angeloi tou theou anebainon kai katebainon epʼ autēn. ho de kyrios epestērikto epʼ autēs, kai eipen, egō kyrios ho theos Abraam tou patros sou, kai ho theos Isaak, mē phobou; hē gē ephʼ hēn sy katheudeis epʼ autēn, soi dōsō autēn kai tǭ spermati sou.

“And he went to Haran, and came upon a place, and slept there, for the sun had set. And he took one of the stones and put it at his head, and slept in that place, and dreamed; and behold, a ladder set upon the earth, whose top reached to heaven, and the angels of God were ascending and descending on it. And the Lord stood firmly upon it and said, ‘I am the Lord, the God of Abraham your father, and the God of Isaac; do not fear. The land on which you are sleeping, I will give it to you and to your seed.

Gen 28:10–13 (quotation, high confidence)

Notes and citation

Summary: Jacob’s dream at Bethel: the Lord stands above the ladder.

The quotation, continuing through 5.10.3, is Gen 28:10–19 (LXX), abbreviated.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.10.1 (Dindorf 3:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-10-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-10-1) · Report an error

5.10.2Dindorf 3:325

καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς θαλάσσης, καὶ πλατυνθήσεται ἐπὶ θάλασσαν καὶ ἀνατολὰς καὶ ἐπὶ βορρᾶν καὶ λίβα· καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου. καὶ ἰδοὺ ἐγώ εἰμι μετὰ σοῦ, διαφυλάσσων σε ἐν τῇ ὁδῷ πάση, οὑ ἂν πορευθῇς, καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλίπω, ἴως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησά σοι.

kai estai to sperma sou hōs hē ammos tēs thalassēs, kai platynthēsetai epi thalassan kai anatolas kai epi borran kai liba; kai eneulogēthēsontai en soi pasai hai phylai tēs gēs kai en tǭ spermati sou. kai idou egō eimi meta sou, diaphylassōn se en tę̄ hodǭ pasē, hou an poreuthę̄s, kai apostrepsō se eis tēn gēn tautēn, hoti ou mē se enkatalipō, iōs tou poiēsai me panta hosa elalēsa soi.

And your seed shall be as the sand of the sea, and shall spread abroad to the sea and to the east and to the north and to the south; and in you and in your seed all the tribes of the earth shall be blessed. And behold, I am with you, guarding you in every way you go, and I will bring you back to this land; for I will not forsake you until I have done all that I have spoken to you.’

Gen 28:14–15 (quotation, high confidence)

Notes and citation

Summary: The Lord promises Jacob descendants and protection.

Gen 28:14–15 (LXX).

Cite (SBL): Eusebius, Dem. ev. 5.10.2 (Dindorf 3:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-10-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-10-2) · Report an error

5.10.3Dindorf 3:325–326

καὶ ἐξηγέρθη Ἰακὼβ ἀπὸ τοῦ ὕπνου αὐτοῦ, καὶ εἶπεν ὅτι ἐστὶ κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν. καὶ ἐφοβήθη, καὶ εἷπεν, ὡς φοβερὸς ὁ τόπος οὗτος. οὐκ ἔστι τοῦτο ἀλλʼ ἢ οἶκος θεοῦ, καὶ αὕτη ἡ πύλη τοὐ οὐρανοῦ. καὶ ἀνέστη Ἰακὼβ τὸ πρωῒ, καὶ ἔλαβε τὸν λίθον, ὃν ὑπέθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἔστησεν αὐτὸν στήλην, καὶ ἐπέχεεν ἔλαιον ἐπὶ τὸ ἄκρον αὐτῆς, καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου, οἶκος θεοῦ.”

kai exēgerthē Iakōb apo tou hypnou autou, kai eipen hoti esti kyrios en tǭ topǭ toutǭ, egō de ouk ę̄dein. kai ephobēthē, kai heipen, hōs phoberos ho topos houtos. ouk esti touto allʼ ē oikos theou, kai hautē hē pylē tou ouranou. kai anestē Iakōb to prōï, kai elabe ton lithon, hon hypethēke pros kephalēs autou, kai estēsen auton stēlēn, kai epecheen elaion epi to akron autēs, kai ekalesen Iakōb to onoma tou topou ekeinou, oikos theou.”

And Jacob awoke from his sleep and said, ‘The Lord is in this place, and I did not know it.’ And he was afraid and said, ‘How fearful is this place! This is none other than the house of God, and this is the gate of heaven.’ And Jacob rose in the morning and took the stone that he had put at his head, and set it up as a pillar, and poured oil on its top; and Jacob called the name of that place House of God.”

Gen 28:16–19 (quotation, high confidence)

Notes and citation

Summary: Jacob sets up a pillar and names the place House of God.

Gen 28:16–19 (LXX).

Cite (SBL): Eusebius, Dem. ev. 5.10.3 (Dindorf 3:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-10-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-10-3) · Report an error

5.10.4Dindorf 3:326

Τοῦτον τὸν ἐνταῦθα διὰ τοσούτων χρηματίζοντα κύριον καὶ θεὸν ἄγγελον τοῦ θεοῦ προϊὼν ἐξῆς εὑρήσεις, ἐν οἷς φησι πρὸς τὰς γυναῖκας αὐτὸς Ἰακὼβ “καὶ εἶπέ μοι ὁ ἄγγελος τοῦ θεοῦ καθʼ ὕπνον, Ιακὼβ· ἐγὼ δὲ εἶπα, τί ἐστι;” καὶ ἐξῆς ἑώρακα, φησὶ, πάντα ὅσʼ ἁ λαβὰν σοὶ ποιεῖ. ἐγὼ ὁ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ, οὑ ἤλειψάς μοι ἐκεῖ στήλην, καὶ ηὔξω μοι εὐχήν.”

Touton ton entautha dia tosoutōn chrēmatizonta kyrion kai theon angelon tou theou proïōn exēs heurēseis, en hois phēsi pros tas gynaikas autos Iakōb “kai eipe moi ho angelos tou theou kathʼ hypnon, Iakōb; egō de eipa, ti esti?” kai exēs heōraka, phēsi, panta hosʼ ha laban soi poiei. egō ho theos ho ophtheis soi en topǭ, hou ēleipsas moi ekei stēlēn, kai ēuxō moi euchēn.”

This Lord and God who gave oracles here in so many words you will find, going further, to be the angel of God, where Jacob himself says to his wives: “And the angel of God said to me in sleep, ‘Jacob’; and I said, ‘What is it?’” And next, he says, “I have seen all that Laban is doing to you. I am the God who appeared to you in the place where you anointed a pillar for me and vowed a vow to me.”

Gen 31:11–13 (quotation, high confidence)

Notes and citation

Summary: Later Jacob calls the God of Bethel “the angel of God.”

The quotations are Gen 31:11–13 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.10.4 (Dindorf 3:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-10-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-10-4) · Report an error

5.10.5Dindorf 3:326

Ἄρʼ οὖν ὁ ἀνωτέρω φήσας ‘ἐγὼ κύριος ὁ θεὸς Ἀβραὰμ τοῦ πατρός σου, καὶ ὁ θεὸς Ἰσαὰκ, ” ᾧ καὶ στήλην ἀνίστησιν ὁ θεοφιλὴς, θεὸς μὶν ἦν καὶ κύριος· αὐτῷ γὰρ λέγοντι πιστευτέον· οὐ μὴν ὁ ἐπὶ πάντων, ἀλλʼ ὁ ἐκείνου δεύτερος, τὰ τοῦ πατρὸς εἰς ἀνθρώπους διακονούμενος καὶ διαγγέλλων.

Arʼ oun ho anōterō phēsas ‘egō kyrios ho theos Abraam tou patros sou, kai ho theos Isaak, ” hǭ kai stēlēn anistēsin ho theophilēs, theos min ēn kai kyrios; autǭ gar legonti pisteuteon; ou mēn ho epi pantōn, allʼ ho ekeinou deuteros, ta tou patros eis anthrōpous diakonoumenos kai diangellōn.

So the one who said above, “I am the Lord, the God of Abraham your father, and the God of Isaac,” for whom the God-loving man set up a pillar, was God and Lord (for we must believe him when he says so); but not the God over all, but the second after him, who ministers and announces the Father’s things to men.

Gen 28:13 (quotation, high confidence)

Notes and citation

Summary: The God of Bethel was God and Lord, but the second after the Father, who serves as his messenger.

The quotation is Gen 28:13 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.10.5 (Dindorf 3:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-10-5). (abbreviation not yet checked)

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

5.10.6Dindorf 3:326–327

διὸ καὶ ἄγγελον αὐτὸν ὁ Ἰακὼβ ἐπὶ τοῦ παρόντος καλεῖ εἶπέ μοι ὁ ἄγγελος τοῦ θεοῦ φάσκων καθʼ ὕπνον, ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τῷ τόπῳ.” οὐκοῦν ὁ αὐτὸς ἄγγελος κυρίου καὶ θεὸς καὶ κύριος σαφῶς διὰ τούτων ἀνηγόρευται. καὶ ἐν Ἠσαίᾳ δὲ τῷ προφήτῃ μεγάλης βουλῆς ἄγγελος, ὁμοῦ δὲ καὶ θεὸς καὶ ἄρχων καὶ ἐξουσιαστὴς προσαγορεύεται, ἐν οἶς τὴν εἰς ἀνθρώπους αὐτοῦ γένεσιν θεσπίζει λέγων ‟ὅτι παιδίον ἐγενήθη ἡμῖν, καὶ υἱὸς ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, ἄρχων εἰρήνης, θεὸς ἰσχυρὸς, ἐξουσιαστὴς, πατὴρ τοῦ μέλλοντος αἰῶνος.

dio kai angelon auton ho Iakōb epi tou parontos kalei eipe moi ho angelos tou theou phaskōn kathʼ hypnon, egō eimi ho theos ho ophtheis soi en tǭ topǭ.” oukoun ho autos angelos kyriou kai theos kai kyrios saphōs dia toutōn anēgoreutai. kai en Ēsaią de tǭ prophētę̄ megalēs boulēs angelos, homou de kai theos kai archōn kai exousiastēs prosagoreuetai, en ois tēn eis anthrōpous autou genesin thespizei legōn ‟hoti paidion egenēthē hēmin, kai huios edothē hēmin, hou hē archē epi tou ōmou autou, kai kaleitai to onoma autou megalēs boulēs angelos, archōn eirēnēs, theos ischyros, exousiastēs, patēr tou mellontos aiōnos.

Therefore Jacob in the present passage calls him an angel, saying, “The angel of God said to me in sleep, ‘I am the God who appeared to you in the place.’” So the same one is clearly called by these words angel of the Lord, and God, and Lord. And in the prophet Isaiah too he is called Angel of great counsel, and at the same time God, Ruler, and Authority, where he prophesies his birth among men, saying: “For a child has been born to us, and a son given to us, whose rule is upon his shoulder; and his name is called Angel of great counsel, Ruler of peace, mighty God, Authority, Father of the age to come.”

Gen 31:11–13 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence)

Notes and citation

Summary: The same one is called angel, God, and Lord, as Isaiah 9 calls him Angel of great counsel and mighty God.

The quotations are Gen 31:11–13 (LXX) and Isa 9:6 (9:5 LXX), in a form combining the Septuagint with the later versions. The digital text repeats a syllable (προφήτῃ φήτῃ).

Notes on the original text

Digital text corrected (repeated syllable): προφήτῃ φήτῃ → προφήτῃ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.10.6 (Dindorf 3:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-10-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-10-6) · Report an error

preface 5, chapter 11

5.11.1Dindorf 3:327

‟Ἀναστὰς δὲ τὴν νύκτα ἐκείνην ἔλαβε τὰς δύο γυναῖκας καὶ τὰς δύο παιδίσκας καὶ τὰ ἕνδεκα παιδία αὑτοῦ. καὶ διέβη τὴν διάβασιν τὴν Ἰαβώχ, καὶ ἔλαβεν αὐτοὺς, καὶ διεβίβασε πάντα τὰ ἑαυτοῦ. ὑπελείφθη δὲ Ἰακὼβ μόνος, καὶ ἐπάλαιε μετʼ αὐτοῦ ἄνθρωπος ἕως πρωΐ. εἶδε δὲ ὅτι οὐ δύναται πρὸς αὐτὸν, καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ ἐν τῷ παλαίειν αὐτὸν μετʼ αὐτοῦ. καὶ εἶπεν αὐτῷ, ἀπόστειλόν με, ἀνέβη γὰρ ὁ ὄρθρος· ὁ δὲ εἶπεν, οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς. εἶπε δʼ αὐτῷ, τί τὸ ὄνομά σου; ὁ δὲ εἶπεν, Ἰακὼβ. εἶπε δʼ αὐτῷ, οὐκέτι Ἰακὼβ κληθήσεται τὸ ὄνομά σου, ἀλλʼ Ἰσραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ θεοῦ, καὶ μετʼ ἀνθρώπων δυνατὸς ἔσῃ. ἠρώτησε δὲ Ἰακὼβ, καὶ εἶπεν, ἀνάγγειλόν μοι τὸ ὄνομά σου. καὶ εἶπεν, ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου; καὶ εὐλόγησεν αὐτὸν ἐκεῖ, καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου Ἰακὼβ εἶδος θεοῦ· εἶδον γάρ θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη ἡ ψυχή μου. ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθε τὸ εἶδος τοῦ θεοῦ.”

‟Anastas de tēn nykta ekeinēn elabe tas dyo gynaikas kai tas dyo paidiskas kai ta hendeka paidia hautou. kai diebē tēn diabasin tēn Iabōch, kai elaben autous, kai diebibase panta ta heautou. hypeleiphthē de Iakōb monos, kai epalaie metʼ autou anthrōpos heōs prōï. eide de hoti ou dynatai pros auton, kai hēpsato tou platous tou mērou autou, kai enarkēse to platos tou mērou Iakōb en tǭ palaiein auton metʼ autou. kai eipen autǭ, aposteilon me, anebē gar ho orthros; ho de eipen, ou mē se aposteilō, ean mē me eulogēsę̄s. eipe dʼ autǭ, ti to onoma sou? ho de eipen, Iakōb. eipe dʼ autǭ, ouketi Iakōb klēthēsetai to onoma sou, allʼ Israēl estai to onoma sou, hoti enischysas meta theou, kai metʼ anthrōpōn dynatos esę̄. ērōtēse de Iakōb, kai eipen, anangeilon moi to onoma sou. kai eipen, hina ti touto erōtąs to onoma mou? kai eulogēsen auton ekei, kai ekalese to onoma tou topou ekeinou Iakōb eidos theou; eidon gar theon prosōpon pros prosōpon, kai esōthē hē psychē mou. aneteile de autǭ ho hēlios, hēnika parēlthe to eidos tou theou.”

“And rising that night he took his two wives and his two maidservants and his eleven children, and crossed the ford of the Jabbok; and he took them and brought over all that was his. And Jacob was left alone, and a man wrestled with him until morning. And he saw that he could not prevail against him, and he touched the flat of his thigh, and the flat of Jacob’s thigh grew numb as he wrestled with him. And he said to him, ‘Let me go, for the dawn has come up.’ But he said, ‘I will not let you go unless you bless me.’ And he said to him, ‘What is your name?’ And he said, ‘Jacob.’ And he said to him, ‘Your name shall no longer be called Jacob, but Israel shall be your name; for you have prevailed with God, and you shall be mighty with men.’ And Jacob asked and said, ‘Tell me your name.’ And he said, ‘Why do you ask my name?’ And he blessed him there. And Jacob called the name of that place Form of God, ‘for I have seen God face to face, and my soul was saved.’ And the sun rose on him when the Form of God passed by.”

Gen 32:22–31 (32:23-Gen LXX) (quotation, high confidence)

Notes and citation

Summary: Jacob wrestles with a man, is renamed Israel, and says he has seen God face to face.

The quotation is Gen 32:22–31 (32:23–32 LXX). “Form of God” renders the Septuagint’s εἶδος θεοῦ for Peniel. “Why” renders ἵνα τί; the digital text reads ἔνα τί.

Notes on the original text

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.11.1 (Dindorf 3:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-11-1) · Report an error

5.11.2Dindorf 3:327–328

Τῷ μὲν Μωσεῖ εἴρητο ‘‘οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται.” ἐν τούτοις δὲ ὁ Ἰακὼβ εἶδε θεὸν οὐχ ἁπλῶς, ἀλλὰ πρόσωπον πρὸς πρόσωπον· καὶ σωθείς γε οὐ τὸ σῶμα, ἀλλὰ τὴν ψυχὴν τῆς ἐπὶ Ἰσραὴλ προσωνυμίας ἠξιώθη, φερωνύμου ψυχῶν προσηγορίας, εἴ γε ἑρμηνευθὲν ὁρῶντα θεὸν τὸ Ἰσραὴλ ὄνομα σημαίνει. οὐκ ἄρα τὸν ἐπὶ πάντων θεὸν ἐώρα· ἀόρατος γὰρ οὗτος καὶ ἄτρεπτος, καὶ οὐδαμῶς ἂν εἰς ἄνθρωπον μεταβάλοι ὁ πάσης ὢν ανωτάτω οὐσίας· ἄρα, οὗ καὶ πολυπραγμονοῦντι καιρός πω οὐκ ἦν ἐκφάναι τῷ Ἰακὼβ τὴν προσηγορίαν.

Tǭ men Mōsei eirēto ‘‘oudeis opsetai to prosōpon mou kai zēsetai.” en toutois de ho Iakōb eide theon ouch haplōs, alla prosōpon pros prosōpon; kai sōtheis ge ou to sōma, alla tēn psychēn tēs epi Israēl prosōnymias ēxiōthē, pherōnymou psychōn prosēgorias, ei ge hermēneuthen horōnta theon to Israēl onoma sēmainei. ouk ara ton epi pantōn theon eōra; aoratos gar houtos kai atreptos, kai oudamōs an eis anthrōpon metabaloi ho pasēs ōn anōtatō ousias; ara, hou kai polypragmonounti kairos pō ouk ēn ekphanai tǭ Iakōb tēn prosēgorian.

To Moses it had been said, “No one shall see my face and live.” But here Jacob saw God, not simply, but face to face; and being saved, not in body but in soul, he was counted worthy of the name Israel, a name fitting for souls, if indeed the name Israel, interpreted, means “one who sees God.” So he did not see the God over all; for he is invisible and unchangeable, and being above all being he would never change into a man. So it was another, whose name it was not yet time to reveal to Jacob when he inquired.

Exod 33:20 (quotation, high confidence)

Notes and citation

Summary: Jacob saw God face to face, which Moses was told was impossible; so he saw not the invisible Father but the Word.

The quotation is Exod 33:20. “One who sees God” is the traditional Greek etymology of Israel, found in Philo. The digital text repeats οὐσίας.

Notes on the original text

Digital text corrected (repeated word): οὐσίας· οὐσίας· → οὐσίας·.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.11.2 (Dindorf 3:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-11-2) · Report an error

5.11.3Dindorf 3:328

εἰ δὲ ἀγγέλων τινα, ἢ τῶν κατʼ οὐρανὸν θείων πνευμάτων τὸν τοῖς ἁγίοις τοὺς χρησμοὺς δια- κονούμενον ὑπολάβοι τις εἶναι, σαφῶς διέψευσται· τοῦτο μὲν ἀπὸ τοῦ κυριολεκτεῖσθαι καὶ θεολογεῖσθαι τὸν δηλούμενον· καὶ γὰρ καὶ θεὸν αὐτὸν ἡ θεία γραφὴ διαρρήδην ἀναγορεύει, καὶ κύριον ἀποκαλεῖ, τῇ διὰ τῶν τεσσάρων παρʼ Ἑβραίοις στοιχείων ἐπιση- μειώσει τιμῶσα, ἣν ἐπὶ μόνης τῆς ἀνεκφωνήτου καὶ ἀρρήτου προσηγορίας τῆς τοῦ θεοῦ συντιθέναι παῖδες Ἑβραίων εἰώθασι· τοῦτο δὲ καὶ ἀπὸ τοῦ ἀγγέλους σαφῶς διορίζειν, ὅτε δὴ βούλοιτο ἀγγέλους καλεῖν ὁ λόγος, ὥσπερ τοὺς ἐν Σοδόμοις ἀσεβεῖς ὄντας ὁ μὲν τῷ Ἀβραὰμ χρηματίζων θεὸς καὶ κύριος τῆς αὐτοῦ παρουσίας οὐδαμῶς ἀξιοῖ, ὡς αὖθις ἡ θεία γραφὴ λέγει ὁ μὲν κύριος ἀπῆλθεν, ὡς ἐπαύσατο λαλῶν τῷ Ἀβραὰμ, οἶ δὲ δύο ἄγγελοι ἀπῆλθον εἰς Σόδομα ἑσπέρας."

ei de angelōn tina, ē tōn katʼ ouranon theiōn pneumatōn ton tois hagiois tous chrēsmous dia- konoumenon hypolaboi tis einai, saphōs diepseustai; touto men apo tou kyriolekteisthai kai theologeisthai ton dēloumenon; kai gar kai theon auton hē theia graphē diarrēdēn anagoreuei, kai kyrion apokalei, tę̄ dia tōn tessarōn parʼ Hebraiois stoicheiōn episē- meiōsei timōsa, hēn epi monēs tēs anekphōnētou kai arrētou prosēgorias tēs tou theou syntithenai paides Hebraiōn eiōthasi; touto de kai apo tou angelous saphōs diorizein, hote dē bouloito angelous kalein ho logos, hōsper tous en Sodomois asebeis ontas ho men tǭ Abraam chrēmatizōn theos kai kyrios tēs autou parousias oudamōs axioi, hōs authis hē theia graphē legei ho men kyrios apēlthen, hōs epausato lalōn tǭ Abraam, oi de dyo angeloi apēlthon eis Sodoma hesperas."

If anyone should suppose that the one who ministered the oracles to the saints was one of the angels or of the divine spirits in heaven, he is clearly mistaken. First, because the one revealed is called Lord and God in the proper sense; for the divine Scripture expressly proclaims him God and calls him Lord, honoring him with the four-letter sign among the Hebrews, which the sons of the Hebrews are accustomed to use only for the unpronounceable and ineffable name of God. Second, because Scripture clearly distinguishes angels when it wishes to call them angels: thus the God and Lord who gave oracles to Abraham by no means counts the impious in Sodom worthy of his presence, as the divine Scripture again says: “The Lord went away when he had finished speaking with Abraham, and the two angels came to Sodom in the evening.”

Gen 18:33 (quotation, high confidence) · Gen 19:1 (quotation, high confidence)

Notes and citation

Summary: He was not an angel: Scripture gives him the divine four-letter name and distinguishes him from the angels who went to Sodom.

The quotation joins Gen 18:33 and 19:1 (LXX). The “four letters” are the divine name YHWH.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.11.3 (Dindorf 3:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-11-3) · Report an error

5.11.4Dindorf 3:328

καὶ τῷ Ἰακὼβ δὲ " συνήντησαν ἄγγελοι θεοῦ· καὶ ἰδὼν εἶπε, παρεμβολὴ θεοῦ αὕτη. καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου παρεμβολαί.”

kai tǭ Iakōb de " synēntēsan angeloi theou; kai idōn eipe, parembolē theou hautē. kai ekalese to onoma tou topou ekeinou parembolai.”

And to Jacob “angels of God met him; and seeing them he said, ‘This is the camp of God.’ And he called the name of that place Camps.”

Gen 32:1–2 (32:2-Gen LXX) (quotation, high confidence)

Notes and citation

Summary: When Jacob met angels, he called the place Camps.

The quotation is Gen 32:1–2 (32:2–3 LXX).

Cite (SBL): Eusebius, Dem. ev. 5.11.4 (Dindorf 3:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-11-4) · Report an error

5.11.5Dindorf 3:328–329

Οὕτως δὴ ὁ θεοφιλὴς εὖ διέκρινεν τὰς ὀπτα- σίας ὥστε νῦν μὲν τὸ ὄνομα τοῦ τόπου παρεμβολὰς καλεῖν, ἀπὸ τῆς τῶν ἀγγελικῶν παρεμβολῶν θέας. ὅτε δὲ τῷ θεῷ προσομιλεῖ, καλεῖ τὸ ὄνομα τοῦ τόπου εἶδος θεοῦ, ἐπιλέγων ‟εἶδον γὰρ θεὸν πρόσωπον πρόσωπον. ἀλλὰ καὶ τῷ Μωσεῖ ὅτʼ ἄγγελος ἐπιφαίνεται, τοῦτʼ αὐτὸ καὶ ἡ θεία γραφὴ σημαίνει λέγουσα ‟ὤφθη δὲ ἄγγελος κυρίου αὐτῷ ἐν φλογὶ βάτου.” ὅτε δὲ τὸν αὐθέντην, αὐτὸν δὴ τὸν δηλοῖ, θεὸν καὶ κύριον, ἀλλὰ οὐκέτι ἄγγελον ὀνομάζει.

Houtōs dē ho theophilēs eu diekrinen tas opta- sias hōste nyn men to onoma tou topou parembolas kalein, apo tēs tōn angelikōn parembolōn theas. hote de tǭ theǭ prosomilei, kalei to onoma tou topou eidos theou, epilegōn ‟eidon gar theon prosōpon prosōpon. alla kai tǭ Mōsei hotʼ angelos epiphainetai, toutʼ auto kai hē theia graphē sēmainei legousa ‟ōphthē de angelos kyriou autǭ en phlogi batou.” hote de ton authentēn, auton dē ton dēloi, theon kai kyrion, alla ouketi angelon onomazei.

So well did the God-loving man distinguish his visions that at one time he called the name of the place Camps, from the sight of the angelic camps; but when he converses with God, he calls the name of the place Form of God, adding, “For I have seen God face to face.” And when an angel appears to Moses, the divine Scripture indicates this too, saying, “And an angel of the Lord appeared to him in a flame of the bush.” But when it reveals the sovereign himself, it names him God and Lord, and no longer angel.

Gen 32:30 (32:31 LXX) (quotation, high confidence) · Exod 3:2 (quotation, high confidence)

Notes and citation

Summary: Jacob and Scripture carefully distinguish angels from God himself.

The quotations are Gen 32:30 (32:31 LXX) and Exod 3:2.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.11.5 (Dindorf 3:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-5). (abbreviation not yet checked)

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

5.11.6Dindorf 3:329

ὁμοίως καὶ ἐπὶ τῆς ἐρυθρᾶς θαλάσσης διορίζει σαφῶς τὸν ἄγγελον καὶ τὸν κύριον διʼ ὧν φησιν ‟ἐξῆρε δὲ ὁ ἄγγελος τοῦ θεοῦ ὁ τῆς παρεμβολῆς τῶν υἱῶν Ἰσραὴλ, καὶ ἐπορεύθη ἐκ τῶν ὄπισθεν αὐτῶν. ἐξῆρε δὲ καὶ ὁ στῦλος τῆς νεφέλης ἀπὸ προσώπου αὐτῶν.”

homoiōs kai epi tēs erythras thalassēs diorizei saphōs ton angelon kai ton kyrion diʼ hōn phēsin ‟exēre de ho angelos tou theou ho tēs parembolēs tōn huiōn Israēl, kai eporeuthē ek tōn opisthen autōn. exēre de kai ho stylos tēs nephelēs apo prosōpou autōn.”

Likewise at the Red Sea it clearly distinguishes the angel and the Lord, where it says: “And the angel of God who went before the camp of the sons of Israel moved and went behind them; and the pillar of cloud also moved from before them.”

Exod 14:19 (quotation, high confidence)

Notes and citation

Summary: At the Red Sea Scripture distinguishes the angel from the Lord.

The quotation is Exod 14:19 (LXX).

Cite (SBL): Eusebius, Dem. ev. 5.11.6 (Dindorf 3:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-11-6) · Report an error

5.11.7Dindorf 3:329

Ὥσπερ δὲ ἐπὶ τῶν προτέρων ἐν σχήματι τοῖς παλαιοῖς ὁ κύριος χρηματίζων εἰσῆκται, οὕτω καὶ ἐνταῦθα διὰ νεφέλης. λέλεκται γοῦν ἑξῆς “ἐγενήθη δὲ ἐν τῇ φυλακῇ τῇ ἑωθινῇ, καὶ ἐπέβλεψε κύριος εἰς τὴν παρεμβολὴν τῶν Αἰγυπτίων ἐν στύλῳ πυρὸς καὶ νεφέλης, ” διʼ ὅλης δὲ τῆς ἐρήμου ἐν διὰ τῆς νεφέλης ὁ θεὸς τῷ Μωσεῖ χρηματίζων.

Hōsper de epi tōn proterōn en schēmati tois palaiois ho kyrios chrēmatizōn eisēktai, houtō kai entautha dia nephelēs. lelektai goun hexēs “egenēthē de en tę̄ phylakę̄ tę̄ heōthinę̄, kai epeblepse kyrios eis tēn parembolēn tōn Aigyptiōn en stylǭ pyros kai nephelēs, ” diʼ holēs de tēs erēmou en dia tēs nephelēs ho theos tǭ Mōsei chrēmatizōn.

As in the earlier cases the Lord is presented giving oracles to the ancients in a form, so here through a cloud. For it is said next: “And it came to pass in the morning watch that the Lord looked down on the camp of the Egyptians in a pillar of fire and cloud”; and throughout the whole wilderness God gave oracles to Moses through the cloud.

Exod 14:24 (quotation, high confidence)

Notes and citation

Summary: The Lord appeared to Israel in the pillar of fire and cloud.

The quotation is Exod 14:24 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.11.7 (Dindorf 3:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-11-7) · Report an error

5.11.8Dindorf 3:329

ἀκριβῶς ἄρα ὅτε μὲν ἀγγέλου φύσιν ὁ λόγος δηλοῦν βούλεται, οὐδὲ θεὸν οὐδὲ κύριον, ἀλλʼ ἀνεπικαλύπτως ἄγγελον ὀνομάζει, ὅτε δὲ κύριον καὶ θεὸν οἶδε τὸν ἐπιφαινόμενον, ταύταις αὐταῖς σαφῶς κέχρηται ταῖς προσρήσεσι· κύριον δὲ καὶ θεὸν ὅτι μὴ τὸν αἴτιον δηλοῖ προφανῶς ἀπέδειξαν τῆς θείας γραφῆς αἶ λέξεις ἄγγελον θεοῦ προσειποῦσαι τὸν ἐπὶ τοῦ Ἰακὼβ κύριον καὶ θεὸν προωνομασμένον.

akribōs ara hote men angelou physin ho logos dēloun bouletai, oude theon oude kyrion, allʼ anepikalyptōs angelon onomazei, hote de kyrion kai theon oide ton epiphainomenon, tautais autais saphōs kechrētai tais prosrēsesi; kyrion de kai theon hoti mē ton aition dēloi prophanōs apedeixan tēs theias graphēs ai lexeis angelon theou proseipousai ton epi tou Iakōb kyrion kai theon proōnomasmenon.

So precisely, when the text wishes to indicate the nature of an angel, it names him neither God nor Lord, but openly angel; and when it knows the one appearing to be Lord and God, it clearly uses these very names. But that by Lord and God it does not mean the first cause, the words of divine Scripture plainly showed when they called the one earlier named Lord and God in Jacob’s case the angel of God.

Notes and citation

Summary: Scripture names angels as angels; the one called Lord and God to Jacob was also called angel of God, so he is not the first cause.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.11.8 (Dindorf 3:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-11-8) · Report an error

5.11.9Dindorf 3:329–330

λείπεταί τις ἄρα ὢν ἐν τοῖς οὖσι θεὸς καὶ κύριος μετὰ τὸν παμβασιλέα καὶ θεὸν τῶν ὅλων. εἴη δʼ ἂν οὗτος ὁ πρὸ αἰώνων τοῦ θεοῦ λόγος, ὁ κρείττων μὲν ἢ πᾶσα ἀγγελικὴ φύσις, μείων δὲ ἢ κατὰ τὸ πρῶτον αἴτιον.

leipetai tis ara ōn en tois ousi theos kai kyrios meta ton pambasilea kai theon tōn holōn. eiē dʼ an houtos ho pro aiōnōn tou theou logos, ho kreittōn men ē pasa angelikē physis, meiōn de ē kata to prōton aition.

It remains, then, that there is among existing things a God and Lord after the King of all and God of the universe. He would be the Word of God before the ages, greater than all angelic nature, but less than the first cause.

Notes and citation

Summary: So there is a God and Lord after the Father: the Word, above the angels but less than the first cause.

Eusebius calls the Word “less than the first cause” (μείων … ἢ κατὰ τὸ πρῶτον αἴτιον).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.11.9 (Dindorf 3:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-11-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-11-9) · Report an error

preface 5, chapter 12

5.12.1Dindorf 3:330

‟Εἶπε δὲ ὁ θεὸς Ἰακὼβ, εἰς τὸν τόπον Βαιθὴλ, καὶ οἴκει ἐκεῖ, καὶ ποίησον θυσιαστήριον τῷ θεῷ, τῷ ὀφθέντι σοὶ ἐν τῷ ἀποδιδράσκειν σε ἀπὸ προσώπου Ἠσαῦ τοῦ ἀδελφοῦ εἶπε δὲ Ἰακὼβ τῷ οἴκῳ αὑτοῦ καὶ πᾶσι τοῖς μεθʼ τοῦ, ἄρατε τοὺς θεοὺς τοὺς ἀλλοτρίους ἐκ μέσου ὑμῶν, καὶ καθαρίσασθε, καὶ ἀλλάξατε τὰς στολὰς ὑμῶν, καὶ ἀναστάντες ἀναβῶμεν εἰς Βαιθὴλ, καὶ ποιήσωμεν ἐκεῖ θυσιαστήριον τῷ κυρίῳ τῷ ἐπακούσαντί μου ἐν ῾ μέρα θλίψεως, ὃς ἦν μετʼ ἐμοῦ καὶ ἔσωσέ με ἐν τῇ ὁδῷ ᾗ ἐπορεύθην.”

‟Eipe de ho theos Iakōb, eis ton topon Baithēl, kai oikei ekei, kai poiēson thysiastērion tǭ theǭ, tǭ ophthenti soi en tǭ apodidraskein se apo prosōpou Ēsau tou adelphou eipe de Iakōb tǭ oikǭ hautou kai pasi tois methʼ tou, arate tous theous tous allotrious ek mesou hymōn, kai katharisasthe, kai allaxate tas stolas hymōn, kai anastantes anabōmen eis Baithēl, kai poiēsōmen ekei thysiastērion tǭ kyriǭ tǭ epakousanti mou en ῾ mera thlipseōs, hos ēn metʼ emou kai esōse me en tę̄ hodǭ hę̄ eporeuthēn.”

“And God said to Jacob, ‘Go up to the place Bethel and dwell there, and make there an altar to the God who appeared to you when you fled from the face of Esau your brother.’ And Jacob said to his house and to all who were with him, ‘Put away the foreign gods from your midst, and purify yourselves and change your garments; and let us arise and go up to Bethel and make there an altar to the Lord who heard me in the day of affliction, who was with me and saved me on the way by which I went.’”

Gen 35:1–3 (quotation, high confidence)

Notes and citation

Summary: God tells Jacob to build an altar to “the God who appeared to you.”

The quotation is Gen 35:1–3 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.12.1 (Dindorf 3:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-12-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-12-1) · Report an error

5.12.2Dindorf 3:330

Ἐνταῦθα ὁ θεὸς αὐτὸς ὁ τῶν ὅλων, ὁ μόνος ἀγέννητος καὶ ἀνωτάτω πάντων, οὐκ ὀφθεὶς, ἀλλὰ γὰρ ἀοράτως χρηματίσας τῷ Ἰακῶβ, δυνάμει τε ἀρρήτῳ αὐτὸν ἀνακινήσας, περὶ ἑτέρου σαφῶς ποιεῖται τὸν λόγον. εἶπε γοῦν ὁ θεὸς αὐτῶ ‘‘ποίησον θυσιαστήριον τῷ θεῷ τῷ ὀφθέντι σοί.” τίς δʼ ἦν ὁ ὦφθαι αὐτῷ ἀρτίως παρεστήσαμεν, τὸν θεὸν λόγον εἶναι ἀποδείξαντες. Ἀπὸ τῆς Ἐξόδου. Ὡς ὁ ἐπὶ πάντων θεὸς, αὐτὸς ὢν ὁ διʼ ἀγγέλου τῷ Μωσεῖ χρηματίζων, ὦφθαι τοῖς πατράσιν, οὐκέτι διʼ ἀγγέλου, διὰ δὲ τοῦ υἱοῦ διδάσκει.

Entautha ho theos autos ho tōn holōn, ho monos agennētos kai anōtatō pantōn, ouk ophtheis, alla gar aoratōs chrēmatisas tǭ Iakōb, dynamei te arrētǭ auton anakinēsas, peri heterou saphōs poieitai ton logon. eipe goun ho theos autō ‘‘poiēson thysiastērion tǭ theǭ tǭ ophthenti soi.” tis dʼ ēn ho ōphthai autǭ artiōs parestēsamen, ton theon logon einai apodeixantes. Apo tēs Exodou. Hōs ho epi pantōn theos, autos ōn ho diʼ angelou tǭ Mōsei chrēmatizōn, ōphthai tois patrasin, ouketi diʼ angelou, dia de tou huiou didaskei.

Here the God of the universe himself, the only unbegotten and supreme over all, not appearing but giving an oracle to Jacob invisibly and moving him by an ineffable power, clearly speaks of another. For God said to him, “Make an altar to the God who appeared to you.” Who it was that appeared to him we have just shown, proving him to be God the Word. From Exodus. How the God over all, who himself gave oracles to Moses through an angel, teaches that he was seen by the fathers, no longer through an angel but through the Son.

Gen 35:1 (quotation, high confidence)

Notes and citation

Summary: The unseen Father tells Jacob to honor “the God who appeared,” the Word; the next heading introduces Exodus 3 and 6.

The last sentence is a chapter heading.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.12.2 (Dindorf 3:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-12-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-12-2) · Report an error

preface 5, chapter 13

5.13.1Dindorf 3:330–331

“ Καὶ Μώσης ἦν ποιμαίνων τὰ πρόβατα τοῦ γαμβροῦ αὐτοῦ, καὶ ἦλθεν εἰς τὸ ὄρος τοῦ θεοῦ ἐν Χωρήβ. ὤφθη δὲ αὐτῷ ἄγγελος κυρίου ἐν πυρὶ φλογὸς βάτου.” καὶ μεθʼ ἕτερα ‟ὡς ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν ἐκμέσου τοῦ βά- του λέγων, Μώση Μωσῇ, μὴ ἐγγίσῃς ὧδε. λῦσαι τὸ ὑπόδημα τῶν ποδῶν σου· ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας yrj ἁγία ἐστί.’ καὶ μετʼ ὀλίγα ‘καὶ εἶπε κύριος πρὸς αὐτὸν, ἐγώ εἰμι ὁ ὤν.

“ Kai Mōsēs ēn poimainōn ta probata tou gambrou autou, kai ēlthen eis to oros tou theou en Chōrēb. ōphthē de autǭ angelos kyriou en pyri phlogos batou.” kai methʼ hetera ‟hōs hoti prosagei idein, ekalesen auton ekmesou tou ba- tou legōn, Mōsē Mōsę̄, mē engisę̄s hōde. lysai to hypodēma tōn podōn sou; ho gar topos en hǭ sy hestēkas yrj hagia esti.’ kai metʼ oliga ‘kai eipe kyrios pros auton, egō eimi ho ōn.

“And Moses was tending the sheep of his father-in-law, and he came to the mountain of God, Horeb. And an angel of the Lord appeared to him in a fire of flame from the bush.” And after other things: “When he saw that he drew near to look, he called him from the midst of the bush, saying, ‘Moses, Moses, do not come near here. Loose the sandal from your feet; for the place on which you stand is holy ground.’” And a little later: “And the Lord said to him, ‘I am he who is.’”

Exod 3:1–2 (quotation, high confidence) · Exod 3:4–5 (quotation, high confidence) · Exod 3:14 (quotation, high confidence)

Notes and citation

Summary: The burning bush: an angel appears, and the Lord says, “I am he who is.”

The quotations are Exod 3:1–2, 3:4–5, and 3:14 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.13.1 (Dindorf 3:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-13-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-13-1) · Report an error

5.13.2Dindorf 3:331

καὶ αὖθις ‘‘ἐλάλησε κύριος πρὸς Μωσῆν, καὶ εἶπε πρὸς αὐτὸν, ἐγὼ κύριος ὤφθην πρὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰα- κὼβ, θεὸς ὢν αὐτῶν, καὶ τὸ ὄνομά μου οὐκ ἐδήλωσα αὐτοῖς, καὶ ἔστησα τὴν διαθήκην μου πρὸς αὐτούς.”

kai authis ‘‘elalēse kyrios pros Mōsēn, kai eipe pros auton, egō kyrios ōphthēn pros Abraam kai Isaak kai Ia- kōb, theos ōn autōn, kai to onoma mou ouk edēlōsa autois, kai estēsa tēn diathēkēn mou pros autous.”

And again: “The Lord spoke to Moses and said to him, ‘I am the Lord. I appeared to Abraham and Isaac and Jacob, being their God; and my name I did not make known to them; and I established my covenant with them.’”

Exod 6:2–4 (quotation, high confidence)

Notes and citation

Summary: God tells Moses he appeared to the patriarchs but did not reveal his name to them.

The quotation is Exod 6:2–4 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.13.2 (Dindorf 3:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-13-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-13-2) · Report an error

5.13.3Dindorf 3:331

Ὠσπερ ἐπὶ τῶν ἐν ἀνθρώποις προφητῶν, Ἠσαίου φέρε εἰπεῖν καὶ Ἱερεμίου καὶ τῶν παραπλη- σίων, ἄνθρωπος μὲν ἦν τὸ ὁρώμενον, θεὸς δὲ ὁ διὰ τοῦ φαινομένου, ὡς ἂν διʼ ὀργάνου, θεσπίζων, καὶ τοτὲ μὲν Χριστοῦ πρόσωπον, τοτὲ δὲ πνεύματος ἁγίου, τοτὲ δὲ τοῦ ἐπὶ πάντων θεοῦ ἦν διὰ τοῦ προφήτου χρηματίζον, οὕτω δὴ καὶ νῦν εἰσαγομένῳ τῷ Μωσεῖ ὁ ἀνωτάτω καὶ ἐπὶ πάντων θεὸς διὰ τοῦ φανέντος ἀγγέλου τὰ προκείμενα θεσπίζει.

Ōsper epi tōn en anthrōpois prophētōn, Ēsaiou phere eipein kai Hieremiou kai tōn paraplē- siōn, anthrōpos men ēn to horōmenon, theos de ho dia tou phainomenou, hōs an diʼ organou, thespizōn, kai tote men Christou prosōpon, tote de pneumatos hagiou, tote de tou epi pantōn theou ēn dia tou prophētou chrēmatizon, houtō dē kai nyn eisagomenǭ tǭ Mōsei ho anōtatō kai epi pantōn theos dia tou phanentos angelou ta prokeimena thespizei.

As with the prophets among men, Isaiah, say, and Jeremiah and the like, what was seen was a man, but God was the one who prophesied through what appeared, as through an instrument, and it was sometimes the person of Christ, sometimes of the Holy Spirit, sometimes of the God over all that spoke through the prophet; so now too, to Moses as a beginner, the supreme God over all prophesies these things through the angel who appeared.

Notes and citation

Summary: As God spoke through human prophets, so here the Father speaks to Moses through the angel.

Topics: Scripture and canon, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.13.3 (Dindorf 3:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-13-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-13-3) · Report an error

5.13.4Dindorf 3:331

ὧν γένοιτο ἂν ὁ νοῦς τοιόσδε, σοὶ μὲν, ὦ προφῆτα, ὡς ἂν εἰσαγο- μένω καὶ μηδὲν πλέον ἀγγελικῆς ὀπτασίας χωροῦντι, τέως τὸν ἐμὸν ἄγγελον ἐβουλήθην ὀφθῆναι, ἐμαυτοῦ τε τοὔνομά σοι μόνον ἐμφανὲς καθίστημι, διδάσκων ὅτι ἐγώ εἰμι ὁ ὢν, καὶ ὅτι τὸ ὄνομά μού ἐστι κύριος· τοῖς δὲ σοῖς πατράσιν οὐ τοῦτο μόνον ἐδήλωσα, ἀλλὰ καὶ τούτου μεῖζον ἐδωρησάμην· ὤφθην γὰρ αὐτοῖς. τίς δʼ ἦν ὁ τοῖς πατράσιν ὀφθεὶς, καὶ ὅτι μὴ ὁ ἐπὶ πάντων θεὸς, προαποδέδεικται, ἡνίκα τὸν θεὸν καὶ τὸν κύριον ἄγγελον θεοῦ ὠνομάσθαι ἐπεδείκνυμεν.

hōn genoito an ho nous toiosde, soi men, ō prophēta, hōs an eisago- menō kai mēden pleon angelikēs optasias chōrounti, teōs ton emon angelon eboulēthēn ophthēnai, emautou te tounoma soi monon emphanes kathistēmi, didaskōn hoti egō eimi ho ōn, kai hoti to onoma mou esti kyrios; tois de sois patrasin ou touto monon edēlōsa, alla kai toutou meizon edōrēsamēn; ōphthēn gar autois. tis dʼ ēn ho tois patrasin ophtheis, kai hoti mē ho epi pantōn theos, proapodedeiktai, hēnika ton theon kai ton kyrion angelon theou ōnomasthai epedeiknymen.

Their sense would be this: “To you, O prophet, as a beginner who can hold no more than an angelic vision, I have willed for now that my angel be seen, and I make only my name plain to you, teaching that I am he who is, and that my name is Lord. But to your fathers I revealed not only this, but gave them something greater: for I appeared to them.” Who it was that appeared to the fathers, and that it was not the God over all, has been shown already, when we showed that the God and Lord was named angel of God.

Exod 3:14 (allusion, high confidence) · Exod 6:3 (allusion, high confidence)

Notes and citation

Summary: God showed Moses only an angel and his name, but appeared to the patriarchs, through the Word.

The digital text reads “(h” for “ὦ.”

Notes on the original text

Digital text corrected (OCR): (h προφῆτα → ὦ προφῆτα.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.13.4 (Dindorf 3:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-13-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-13-4) · Report an error

5.13.5Dindorf 3:331–332

πῶς οὖν ἐνταῦθα ὁ ἐπέκεινα τῶν ὅλων, αὐτὸς ὢν ὁ μόνος ἐπὶ πάντων θεὸς, ὦφθαί φησι τοῖς πατράσιν ζητήσαι ἄν τις εἰκότως. λυθείη δʼ ἂν τὸ ζητηθὲν, εἰ τῇ ἀκριβείᾳ τῆς θείας γραφῆς ἐπιστήσαιμεν. λεγο- μένου παρὰ τοῖς ἑβδομήκοντα τοῦ "καὶ ὤφθην πρὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ, θεὸς αὐτῶν ὤνʼ ὁ μὲν Ἀκύλας φησὶ "καὶ ὡράθην πρὸς Ἀβραὰμ καὶ πρὸς Ἰσαὰκ καὶ πρὸς Ἰακὼβ ἐν θεῷ ἱκανῷ·"

pōs oun entautha ho epekeina tōn holōn, autos ōn ho monos epi pantōn theos, ōphthai phēsi tois patrasin zētēsai an tis eikotōs. lytheiē dʼ an to zētēthen, ei tę̄ akribeią tēs theias graphēs epistēsaimen. lego- menou para tois hebdomēkonta tou "kai ōphthēn pros Abraam kai Isaak kai Iakōb, theos autōn ōnʼ ho men Akylas phēsi "kai hōrathēn pros Abraam kai pros Isaak kai pros Iakōb en theǭ hikanǭ;"

How, then, one might rightly ask, does the one beyond the universe, himself the only God over all, say here that he appeared to the fathers? The question would be resolved if we attend to the exactness of the divine Scripture. Where the Seventy say, “And I appeared to Abraham and Isaac and Jacob, being their God,” Aquila says, “And I was seen by Abraham and by Isaac and by Jacob in God Almighty”;

Exod 6:3 (quotation, high confidence)

Notes and citation

Summary: Aquila renders Exodus 6:3, “I was seen … in God Almighty.”

Aquila’s version of Exod 6:3, rendering El Shaddai as “God Almighty” (θεῷ ἱκανῷ, “God who is sufficient”).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.13.5 (Dindorf 3:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-13-5). (abbreviation not yet checked)

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

5.13.6Dindorf 3:332

διʼ ὦν σαφῶς παρίστησιν ὅτι μὴ αὐτὸς ὁ ἐπὶ πάντων θεὸς, ὁ μόνος ὢν, διʼ ἑαυτοῦ ὤφθη, ἀλλʼ οὐδʼ ὥσπερ τῷ Μωσεῖ, οὕτω καὶ τοῖς πατράσι διʼ ἀγγέλου, ἢ διὰ βάτου, ἢ πυρὸς, ἀλλʼ ἐν· θεῷ ἱκανῷ χρηματίζων ἐστὶν, ὥστε διὰ τοῦ υἱοῦ τὸν πατέρα καὶ τοῖς πατράσιν ἑωρᾶσθαι, κατὰ τὸ εἰρημένον ἐν εὐαγγελίοις πρὸς αὐ— τοῦ "ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα.’ ἐν αὐτῷ γὰρ καὶ διʼ αὐτοῦ ἡ τοῦ πατρὸς ἀπεκαλύπτετο γνῦσις.

diʼ ōn saphōs paristēsin hoti mē autos ho epi pantōn theos, ho monos ōn, diʼ heautou ōphthē, allʼ oudʼ hōsper tǭ Mōsei, houtō kai tois patrasi diʼ angelou, ē dia batou, ē pyros, allʼ en; theǭ hikanǭ chrēmatizōn estin, hōste dia tou huiou ton patera kai tois patrasin heōrasthai, kata to eirēmenon en euangeliois pros au— tou "ho heōrakōs eme heōrake ton patera.’ en autǭ gar kai diʼ autou hē tou patros apekalypteto gnysis.

by which he clearly shows that the God over all himself, the only one who is, did not appear by himself, nor to the fathers as to Moses through an angel or a bush or fire, but gave oracles “in God Almighty”; so that the Father was seen by the fathers too through the Son, in accordance with what he said in the Gospels, “He who has seen me has seen the Father.” For in him and through him the knowledge of the Father was revealed.

John 14:9 (quotation, high confidence)

Notes and citation

Summary: Aquila’s wording shows that the Father appeared to the patriarchs through the Son, “God Almighty,” as Jesus said, “He who has seen me has seen the Father.”

The quotation is John 14:9. Eusebius takes Aquila’s “in God Almighty” as referring to the Son.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.13.6 (Dindorf 3:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-13-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-13-6) · Report an error

5.13.7Dindorf 3:332

ἀλλʼ ὅτε μὲν ἀνθρώπων σωτήριος ἐπεφαίνετο, διὰ τῆς τοῦ υἱοῦ ἀνθρωπείας μορφῆς ἑωρᾶτο, τοῖς θεοφιλέσι τὴν εἰς ἀνθρώπους αὐτοῦ ἐσομένην σωτηρίαν τοῖς πᾶσι παροῦσαν ἐξ ἐκείνου προαρραβωνιξόμενος· ὅτε δὲ τῶν ἀσεβῶν τιμωρὸς καὶ κολαστὴς τῶν Αἰγυπτίων ἔμελλεν ἔσεσθαι, οὐκέτι ἐν θεῷ ἱκανῷ, ἀλλʼ ἐν ἀγγέλῳ διακόνῳ τῆς τιμωρίας, καὶ ἐν εἴδει πυρὸς καὶ τῆς ὅσον οὔπω μελλούσης αὐτοὺς, δίκην ἀγρίας καὶ ἀκανθώδους ὕλης, κατεσθίειν φλογὸς παρεφαίνετο. αἰνίττεσθαι οὖν φασι τὴν μὲν βάτον τὴν τῶν Αἰγυπτίων ἀγρίαν καὶ ἀπηνῆ καὶ ἀνήμερον μοχθηρίαν, τὸ δὲ πῦρ τὴν διαλαβοῦσαν αὐτοὺς τιμωρὸν καὶ κολαστήριον δύναμιν.”

allʼ hote men anthrōpōn sōtērios epephaineto, dia tēs tou huiou anthrōpeias morphēs heōrato, tois theophilesi tēn eis anthrōpous autou esomenēn sōtērian tois pasi parousan ex ekeinou proarrabōnixomenos; hote de tōn asebōn timōros kai kolastēs tōn Aigyptiōn emellen esesthai, ouketi en theǭ hikanǭ, allʼ en angelǭ diakonǭ tēs timōrias, kai en eidei pyros kai tēs hoson oupō mellousēs autous, dikēn agrias kai akanthōdous hylēs, katesthiein phlogos parephaineto. ainittesthai oun phasi tēn men baton tēn tōn Aigyptiōn agrian kai apēnē kai anēmeron mochthērian, to de pyr tēn dialabousan autous timōron kai kolastērion dynamin.”

But when he appeared as savior of men, he was seen through the human form of the Son, giving the God-loving, from that time, a pledge of the salvation that would come to all men; and when he was about to be the punisher of the impious and the chastiser of the Egyptians, he appeared no longer “in God Almighty” but in an angel, minister of the punishment, and in the form of fire and of the flame that would soon devour them like wild and thorny brush. They say, then, that the bush signifies the savage, cruel, and brutal wickedness of the Egyptians, and the fire the punishing and chastising power that seized them.

Exod 3:2 (allusion, high confidence)

Notes and citation

Summary: God appeared to save through the Son’s human form, and to punish Egypt through an angel in fire; the bush signifies Egypt’s wickedness and the fire its punishment.

“They say” introduces an interpretation Eusebius attributes to others.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.13.7 (Dindorf 3:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-13-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-13-7) · Report an error

preface 5, chapter 14

5.14.1Dindorf 3:332–333

” Εἶπε δὲ κύριος πρὸς Μωσῆν, ἰδοὺ ἐγὼ παραγίνομαι πρὸς σὲ ἐν στύλῳ νεφέλης, ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σὲ, καὶ σοὶ πιστεύσωσι.” καὶ ἑξῆς ὁ δὲ θεὸς ἡγεῖτο αὐτῶν ἡμέρας μὲν ἐν στύλῳ νεφέλης, δεῖξαι αὐτοῖς τὴν ὁδὸν, τὴν δὲ νύκτα ἐν στύλῳ πυρὸς, τοῦ φαίνειν αὐτοῖς.” καὶ “κατέβη κύριος ἐν στύλῳ νεφέλης.”

” Eipe de kyrios pros Mōsēn, idou egō paraginomai pros se en stylǭ nephelēs, hina akousę̄ ho laos lalountos mou pros se, kai soi pisteusōsi.” kai hexēs ho de theos hēgeito autōn hēmeras men en stylǭ nephelēs, deixai autois tēn hodon, tēn de nykta en stylǭ pyros, tou phainein autois.” kai “katebē kyrios en stylǭ nephelēs.”

“And the Lord said to Moses, ‘Behold, I come to you in a pillar of cloud, so that the people may hear me speaking to you and may believe you.’” And next: “And God led them by day in a pillar of cloud, to show them the way, and by night in a pillar of fire, to give them light.” And: “The Lord came down in a pillar of cloud.”

Exod 19:9 (quotation, high confidence) · Exod 13:21 (quotation, high confidence) · Num 12:5 (quotation, high confidence)

Notes and citation

Summary: God came to Israel in the pillar of cloud and fire.

The quotations are Exod 19:9, Exod 13:21, and Num 12:5 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.14.1 (Dindorf 3:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-14-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-14-1) · Report an error

5.14.2Dindorf 3:333

καὶ ‘‘ἡνίκα δʼ ἂν εἰσῆλθεν Μώσης εἰς τὴν σκηνὴν, κατέβαινεν ὁ στῦλος τῆς νεφέλης, καὶ ἵστατο ἐπὶ τὰς θύρας τῆς σκηνῆς, καὶ ἐλάλει τῷ Μωσεῖ, καὶ ἐώρα πᾶς ὁ λαὸς τὸν στῦλον τῆς νεφέλης ἑστῶτα ἐπὶ τῶν θυρῶν τῆς σκηνῆς. καὶ στάντες πᾶς ὁ λαὸς προσεκύνησαν, ἕκαστος ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ.”

kai ‘‘hēnika dʼ an eisēlthen Mōsēs eis tēn skēnēn, katebainen ho stylos tēs nephelēs, kai histato epi tas thyras tēs skēnēs, kai elalei tǭ Mōsei, kai eōra pas ho laos ton stylon tēs nephelēs hestōta epi tōn thyrōn tēs skēnēs. kai stantes pas ho laos prosekynēsan, hekastos apo tēs thyras tēs skēnēs autou.”

And: “Whenever Moses went into the tent, the pillar of cloud came down and stood at the door of the tent, and spoke with Moses; and all the people saw the pillar of cloud standing at the doors of the tent; and all the people stood and worshiped, each at the door of his tent.”

Exod 33:9–10 (quotation, high confidence)

Notes and citation

Summary: The pillar of cloud spoke with Moses at the tent, and the people worshiped.

The quotation is Exod 33:9–10 (LXX). The digital text repeats “αὐτοῦ.”

Notes on the original text

Digital text corrected (repeated word): σκηνῆς αὐτοῦ. αὐτοῦ.” → σκηνῆς αὐτοῦ.”.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.14.2 (Dindorf 3:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-14-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-14-2) · Report an error

5.14.3Dindorf 3:333

Ὁ μὲν οὖν λαὸς ἐώρα τὸν στῦλον τῆς νεφέλης, Μωσεῖ δʼ ἐλάλει. τίς δʼ ἐλάλει; ἦ δῆλον ὅτι ὁ στῦλος τῆς νεφέλης, ὁ πρότερον τοῖς πατράσιν ἐν ἀνθρώπου φανεὶς σχήματι. προαποδέδεικται δὲ ὅτι μὴ ὁ ἐπὶ πάντων θεὸς οὗτος ἦν, ἕτερος δὲ ὃν θεοῦ λόγον ὑπάρ- χοντα Χριστὸν ἡμεῖς προσαγορεύομεν, ὃς καὶ τότε τοῦ πλήθους ἕνεκεν Μωσεῖ τε αὐτῷ καὶ τῷ λαῷ ἐν στύλῳ νεφέλης ἐθεωρεῖτο, διὰ τὸ μὴ χωρεῖν αὐτοὺς ὁμοίως τοῖς πατράσιν ἐν ἀνθρώπου σχήματι ὁρᾶν αὐτόν.

Ho men oun laos eōra ton stylon tēs nephelēs, Mōsei dʼ elalei. tis dʼ elalei? ē dēlon hoti ho stylos tēs nephelēs, ho proteron tois patrasin en anthrōpou phaneis schēmati. proapodedeiktai de hoti mē ho epi pantōn theos houtos ēn, heteros de hon theou logon hypar- chonta Christon hēmeis prosagoreuomen, hos kai tote tou plēthous heneken Mōsei te autǭ kai tǭ laǭ en stylǭ nephelēs etheōreito, dia to mē chōrein autous homoiōs tois patrasin en anthrōpou schēmati horan auton.

The people, then, saw the pillar of cloud, and it spoke to Moses. Who spoke? Clearly the pillar of cloud, the one who earlier appeared to the fathers in the form of a man. It has been shown already that this was not the God over all but another, whom, being the Word of God, we call Christ; who then too, because of the multitude, was seen by Moses himself and by the people in a pillar of cloud, because they could not, like the fathers, bear to see him in the form of a man.

Notes and citation

Summary: The one who spoke from the cloud was the Word, who appeared as cloud because the people could not bear his human form.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.14.3 (Dindorf 3:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-14-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-14-3) · Report an error

5.14.4Dindorf 3:333

τελείων γάρ τοι ἦν τὸ προορᾶν δύνασθαι τὴν μέλλουσαν ἔσεσθαί ποτε εἰς ἀνθρώπους ἔνσαρκον ἐπιφάνειαν αὐτοῦ, ἣν ἐπεὶ μηδὲ τότε οἷός τε ἦν ὁ πᾶς λαὸς χωρεῖν, εἰκότως τοτὲ μὲν αὐτοῖς διὰ πυρὸς φόβου χάριν καὶ καταπλήξεως, τοτὲ δὲ διὰ νεφέλης, ὡς ἂν ἐπεσκιασμένως καὶ κεκαλυμμένως νομοθετῶν αὐτοὺς ὁρῷτο, ὁμοίως δὲ καὶ τῷ Μωσεῖ διʼ αὐτούς.

teleiōn gar toi ēn to prooran dynasthai tēn mellousan esesthai pote eis anthrōpous ensarkon epiphaneian autou, hēn epei mēde tote hoios te ēn ho pas laos chōrein, eikotōs tote men autois dia pyros phobou charin kai kataplēxeōs, tote de dia nephelēs, hōs an epeskiasmenōs kai kekalymmenōs nomothetōn autous horǭto, homoiōs de kai tǭ Mōsei diʼ autous.

For it belonged to the perfect to be able to foresee his future appearance in the flesh among men. Since the whole people could not bear this even then, he was fittingly seen by them giving them laws, sometimes through fire, for the sake of fear and awe, and sometimes through a cloud, as though veiled and covered; and likewise by Moses because of them.

Notes and citation

Summary: Only the perfect could foresee his incarnation; to the people he appeared veiled in fire and cloud.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.14.4 (Dindorf 3:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-14-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-14-4) · Report an error

preface 5, chapter 15

5.15.1Dindorf 3:333–334

‟Εἶπε κύριος, ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου μου, ἵνα φυλάξῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν, ἣν ἡτοίμασά σοι. πρόσεχε σαυτῷ καὶ εἰσάκουε αὐτοῦ, καὶ μὴ ἀπείθει αὐτῷ. οὐ γὰρ μὴ ὑποστείληταί σε· τὸ γὰρ ὄνομά μου ἐστὶν ἐπʼ αὐτῷ.” καὶ ἐν ἑτέρῳ τόπῳ ‟εἶπε πρὸς Μωσῆν, βάδισον καὶ ὁδήγησον τὸν λαὸν εἰς τὸν τόπον ὃν εἴρηκά σοι· ἰδοὺ ὁ ἄγγελός μου προπορεύεται πρὸ προσώπου σου.” καὶ πάλιν ‟καὶ εἶπε πρὸς Μωσῆν, πορεύου καὶ ἀνάβηθι ἐντεῦθεν σὺ καὶ ὁ λαός.”

‟Eipe kyrios, idou egō apostellō ton angelon mou pro prosōpou mou, hina phylaxę̄ se en tę̄ hodǭ, hopōs eisagagę̄ se eis tēn gēn, hēn hētoimasa soi. proseche sautǭ kai eisakoue autou, kai mē apeithei autǭ. ou gar mē hyposteilētai se; to gar onoma mou estin epʼ autǭ.” kai en heterǭ topǭ ‟eipe pros Mōsēn, badison kai hodēgēson ton laon eis ton topon hon eirēka soi; idou ho angelos mou proporeuetai pro prosōpou sou.” kai palin ‟kai eipe pros Mōsēn, poreuou kai anabēthi enteuthen sy kai ho laos.”

“The Lord said, ‘Behold, I send my angel before my face, to guard you on the way, so that he may bring you into the land that I have prepared for you. Take heed to yourself and listen to him, and do not disobey him; for he will not shrink from you; for my name is upon him.’” And in another place: “He said to Moses, ‘Go and lead the people to the place of which I have told you; behold, my angel goes before your face.’” And again: “And he said to Moses, ‘Go, go up from here, you and the people.’

Exod 23:20–21 (quotation, high confidence) · Exod 32:34 (quotation, high confidence) · Exod 33:1 (quotation, high confidence)

Notes and citation

Summary: God promises Moses that his angel, bearing his name, will lead the people.

The quotations are Exod 23:20–21, 32:34, and 33:1 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.15.1 (Dindorf 3:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-15-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-15-1) · Report an error

5.15.2Dindorf 3:334

καὶ ἑξῆς “καὶ συναποστελῶ πρὸ προσώπου σου τὸν ἄγγελόν μου.” αὗται ὅτι μὴ ἀγγέλου, μόνου δὲ θεοῦ γένοιντο ἂν φωναὶ, παντί τῳ πρόδηλον. θεοῦ δὲ τίνος ἢ τοῦ τοῖς προπάτορσιν ἑωραμένου, ὃν ἄγγελον θεοῦ σαφῶς προσεῖπεν ὁ Ἰακώβ; οὗτος δὲ ἦν ἡμῖν ὁ θεοῦ λόγος, ὡς ἂν καὶ θεοῦ παῖς καὶ αὐτὸς θεὸς καὶ κύριος ὠνομασμένος. Ἀπὸ τῆς Δεκαλόγου.

kai hexēs “kai synapostelō pro prosōpou sou ton angelon mou.” hautai hoti mē angelou, monou de theou genointo an phōnai, panti tǭ prodēlon. theou de tinos ē tou tois propatorsin heōramenou, hon angelon theou saphōs proseipen ho Iakōb? houtos de ēn hēmin ho theou logos, hōs an kai theou pais kai autos theos kai kyrios ōnomasmenos. Apo tēs Dekalogou.

And next: “And I will send my angel with you before your face.”’ It is plain to everyone that these are the words not of an angel but of God alone. Of what God, then, but the one seen by the forefathers, whom Jacob clearly called the angel of God? And this, for us, was the Word of God, since he is named God’s child and himself God and Lord. From the Decalogue.

Exod 33:2 (quotation, high confidence)

Notes and citation

Summary: The one sending the angel is God, the one seen by the patriarchs and called angel of God: the Word; the next heading introduces the Ten Commandments.

The quotation is Exod 33:2 (LXX). The last words are a chapter heading.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.15.2 (Dindorf 3:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-15-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-15-2) · Report an error

preface 5, chapter 16

5.16.1Dindorf 3:334

‟Ἐγώ εἰμι κύριος ὁ θεός σου, ὁ σε ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας. οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ.” καὶ ἑξῆς ‟ἐγὼ γάρ εἰμι κύριος ὁ θεός σου, θεὸς ζηλωτής.”

‟Egō eimi kyrios ho theos sou, ho se ek gēs Aigyptou, ex oikou douleias. ouk esontai soi theoi heteroi plēn emou.” kai hexēs ‟egō gar eimi kyrios ho theos sou, theos zēlōtēs.”

“I am the Lord your God, who [brought] you out of the land of Egypt, out of the house of slavery. You shall have no other gods besides me.” And next: “For I am the Lord your God, a jealous God.”

Exod 20:2–3 (quotation, high confidence) · Exod 20:5 (quotation, high confidence)

Notes and citation

Summary: The Decalogue opens with “I am the Lord your God.”

The quotations are Exod 20:2–3 and 20:5 (LXX); the verb “brought out” has dropped out of the digital text.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.16.1 (Dindorf 3:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-16-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-16-1) · Report an error

5.16.2Dindorf 3:334

καὶ ‘οὐ λήψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ ματαίῳ. οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ.” κἀνταῦθα αὐτὸς ὁ κύριος ἑτέρου κυρίου τὰ προκείμενα διδάσκει. εἰπὼν γοῦν ‘‘ἐγώ εἰμι κύριος ὁ θεός σου” ἐπιλέγει “οὐ λήψῃ ὄνομα κυρίου τοῦ θεοῦ σου, ” περὶ τοῦ πατρὸς καὶ θεοῦ τῶν ὅλων ὁ δεύτερος κύριος τὸν θεράποντα μυσταγωγῶν.

kai ‘ou lēpsę̄ to onoma kyriou tou theou sou epi mataiǭ. ou gar mē katharisę̄ kyrios ton lambanonta to onoma autou epi mataiǭ.” kantautha autos ho kyrios heterou kyriou ta prokeimena didaskei. eipōn goun ‘‘egō eimi kyrios ho theos sou” epilegei “ou lēpsę̄ onoma kyriou tou theou sou, ” peri tou patros kai theou tōn holōn ho deuteros kyrios ton theraponta mystagōgōn.

And: “You shall not take the name of the Lord your God in vain; for the Lord will not hold guiltless the one who takes his name in vain.” Here too the Lord himself teaches the things set out about another Lord. For having said, “I am the Lord your God,” he adds, “You shall not take the name of the Lord your God”: the second Lord initiating his servant into the mystery of the Father and God of the universe.

Exod 20:7 (quotation, high confidence)

Notes and citation

Summary: In the Decalogue the Lord who speaks refers to “the name of the Lord your God,” the second Lord speaking of the Father.

The quotation is Exod 20:7 (LXX).

Topics: Trinity, Christology

Cite (SBL): Eusebius, Dem. ev. 5.16.2 (Dindorf 3:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-16-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-16-2) · Report an error

5.16.3Dindorf 3:334–335

εὕροις δʼ ἂν καὶ ἄλλα μυρία διʼ ὅλης τῆς ἱερᾶς γραφῆς παραπλησίως τούτοις ἐξενηνεγμένα, διʼ ὧν ὁ θεὸς ὡς περὶ ἑτέρου θεοῦ καὶ αὐτὸς ὁ κύριος ὡς περὶ ἑτέρου κυρίου τοὺς χρησμους ἐποιεῖτο.

heurois dʼ an kai alla myria diʼ holēs tēs hieras graphēs paraplēsiōs toutois exenēnegmena, diʼ hōn ho theos hōs peri heterou theou kai autos ho kyrios hōs peri heterou kyriou tous chrēsmous epoieito.

You would find countless other passages throughout the whole sacred Scripture expressed like these, in which God gave oracles as about another God, and the Lord himself as about another Lord.

Notes and citation

Summary: Scripture often has God and Lord speak of another God and Lord.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.16.3 (Dindorf 3:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-16-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-16-3) · Report an error

preface 5, chapter 17

5.17.1Dindorf 3:335

‟Καὶ εἶπε κύριος πρὸς Μωσῆν, καὶ τοῦτόν σοι τὸν λόγον, ὃν εἴρηκας, ποιήσω. εὕρηκας γὰρ χάριν ἐνώπιόν μου, καὶ οἶδά σε παρὰ πάντας. καὶ εἶπε Μωσῆς, δεῖξόν μοι τὴν σεαυτοῦ δόξαν. καὶ εἶπεν, ἐγὼ προπορεύσομαι πρότερός σου τῇ δόξῃ μου, καὶ καλέσω ἐν ὀνόματί μου κύριον ἐναντίον σοῦ καὶ ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω.” καὶ μεθʼ ἕτερα ἐπιφέρει λέγων ‟καὶ κατέβη ἐν νεφέλῃ καὶ παρέστη αὐτῷ ἐκεῖ, καὶ ἐκάλεσεν ἐν ὀνόματι κυρίου. καὶ παρῆλθε κύριος ἐν ὀνόματι αὐτοῦ, καὶ ἐκάλεσε, κύριε κύριε, ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος, καὶ ἀληθινὸς καὶ δικαιοσύνην διατηρῶν, ποιῶν ἔλεος εἰς χιλιάδας, ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας, καὶ καθαρισμῷ οὐ καθαριεῖ τὸν ἔνοχον, ἐπάγων ἁμαρτίας πατέρων ἐπὶ τέκνα καὶ τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν. καὶ σπεύσας Μώσης κύψας ἐπὶ τὴν γῆν προσεκύνησεν.”

‟Kai eipe kyrios pros Mōsēn, kai touton soi ton logon, hon eirēkas, poiēsō. heurēkas gar charin enōpion mou, kai oida se para pantas. kai eipe Mōsēs, deixon moi tēn seautou doxan. kai eipen, egō proporeusomai proteros sou tę̄ doxę̄ mou, kai kalesō en onomati mou kyrion enantion sou kai eleēsō hon an eleō, kai oikteirēsō hon an oikteirō.” kai methʼ hetera epipherei legōn ‟kai katebē en nephelę̄ kai parestē autǭ ekei, kai ekalesen en onomati kyriou. kai parēlthe kyrios en onomati autou, kai ekalese, kyrie kyrie, ho theos oiktirmōn kai eleēmōn, makrothymos kai polyeleos, kai alēthinos kai dikaiosynēn diatērōn, poiōn eleos eis chiliadas, aphairōn anomias kai adikias kai hamartias, kai katharismǭ ou kathariei ton enochon, epagōn hamartias paterōn epi tekna kai tekna teknōn epi tritēn kai tetartēn genean. kai speusas Mōsēs kypsas epi tēn gēn prosekynēsen.”

“And the Lord said to Moses, ‘This word too that you have spoken I will do; for you have found favor before me, and I know you above all.’ And Moses said, ‘Show me your own glory.’ And he said, ‘I will pass before you in my glory, and I will call in my name, Lord, before you; and I will have mercy on whom I have mercy, and pity whom I pity.’” And after other things it adds: “And he came down in a cloud and stood beside him there, and called in the name of the Lord. And the Lord passed by in his name and called, ‘Lord, Lord, God compassionate and merciful, long-suffering and abounding in mercy, and true, keeping righteousness, showing mercy to thousands, taking away lawlessness and injustice and sins; and he will by no means clear the guilty, bringing the sins of fathers on children and children’s children to the third and fourth generation.’ And Moses hastened, bowed to the earth, and worshiped.”

Exod 33:17–19 (quotation, high confidence) · Exod 34:5–8 (quotation, high confidence)

Notes and citation

Summary: The Lord passes by Moses and proclaims, “Lord, Lord, God compassionate and merciful.”

The quotations are Exod 33:17–19 and 34:5–8 (LXX).

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.17.1 (Dindorf 3:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-17-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-17-1) · Report an error

5.17.2Dindorf 3:335

Ὅρα δὴ τίνα τρόπον καὶ νῦν αὐτὸς ὁ κύριος ὁ καταβὰς ἐκάλεσεν ἐν νεφέλῃ, καὶ τῷ Μωσεῖ παραστὰς ἐν ὀνόματι κυρίου, ἕτερον παρʼ ἑαυτὸν, συνήθως κατὰ ἀναδίπλωσιν δὶς κύριον ἐπικαλούμενον, ὡς ἂν καὶ ἑαυτοῦ καὶ τῶν λοιπῶν ἁπάντων δεσπότην θεολογούμενον, τὸν ἑαυτοῦ πατέρα, καὶ ὅτι γε ἐν τούτοις οὐ Μώσης, ὡς ἂν ὑπολάβοι τις, ἀλλὰ γὰρ αὐτὸς ὁ κύριος ἕτερον κύριον τὸν πατέρα καλεῖ, προλαβὼν αὐτὸς ὁ χρηματίζων τῷ Μωσεῖ φησιν ἐγὼ παρελεύσομαι πρότερός σου τῇ δόξῃ μου, καὶ καλέσω ἐν ὀνόματι κυρίου.”

Hora dē tina tropon kai nyn autos ho kyrios ho katabas ekalesen en nephelę̄, kai tǭ Mōsei parastas en onomati kyriou, heteron parʼ heauton, synēthōs kata anadiplōsin dis kyrion epikaloumenon, hōs an kai heautou kai tōn loipōn hapantōn despotēn theologoumenon, ton heautou patera, kai hoti ge en toutois ou Mōsēs, hōs an hypolaboi tis, alla gar autos ho kyrios heteron kyrion ton patera kalei, prolabōn autos ho chrēmatizōn tǭ Mōsei phēsin egō pareleusomai proteros sou tę̄ doxę̄ mou, kai kalesō en onomati kyriou.”

See how here too the Lord himself, who came down in the cloud and stood beside Moses, called in the name of the Lord upon another than himself, invoking him, as is customary, twice as Lord by repetition, as the one spoken of as master of himself and of all others: his own Father. And that it is not Moses, as one might suppose, but the Lord himself who calls the Father another Lord, the one giving oracles to Moses said beforehand: “I will pass before you in my glory, and I will call in the name of the Lord.”

Exod 33:19 (quotation, high confidence)

Notes and citation

Summary: The Lord who came down called on another Lord, the Father; it was the Lord himself, not Moses, as he had announced.

The quotation is Exod 33:19 (LXX).

Topics: Trinity, Christology

Cite (SBL): Eusebius, Dem. ev. 5.17.2 (Dindorf 3:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-17-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-17-2) · Report an error

5.17.3Dindorf 3:335–336

τοῦτο γοῦν εἰρηκότος ἐξῆς ἐπιλέγει ἡ γραφὴ διηγηματικῶς “καὶ κατέβη κύριος ἐν νεφέλη, καὶ παρέστη αὐτῷ ἐκεῖ, καὶ ἐκάλεσεν ἐν ὀνόματι κυρίου· οὔκουν αὐτὸς ὁ κύριος τὴν υποσχεσιν τὴν αὑτοῦ πληρώσων κάτεισι, καὶ ὥσπερ ὁ λόγος φησὶ, πρόεισι πρὸ προσώπου Μωσῇ.

touto goun eirēkotos exēs epilegei hē graphē diēgēmatikōs “kai katebē kyrios en nephelē, kai parestē autǭ ekei, kai ekalesen en onomati kyriou; oukoun autos ho kyrios tēn yposchesin tēn hautou plērōsōn kateisi, kai hōsper ho logos phēsi, proeisi pro prosōpou Mōsę̄.

After he had said this, Scripture adds in narrative: “And the Lord came down in the cloud and stood beside him there, and called in the name of the Lord.” So the Lord himself comes down to fulfill his promise, and, as the text says, goes before the face of Moses.

Exod 34:5 (quotation, high confidence)

Notes and citation

Summary: The narrative confirms that the Lord came down and called on the name of the Lord.

The quotation is Exod 34:5 (LXX). The digital text has a stray letter “π.”

Notes on the original text

Digital text corrected (stray letter): κύριος π ἐν νεφέλη → κύριος ἐν νεφέλη.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.17.3 (Dindorf 3:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-17-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-17-3) · Report an error

5.17.4Dindorf 3:336

καὶ αὐτὸς δὲ ὁ κύριος καλεῖ λέγων ’ κύριε ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων" καὶ τὰ ἑξῆς, σαφῶς ὁ κύριος τὸν θεράποντα ἑαυτόν τε ὅστις εἴη καὶ τὴν τοῦ κρείττονος κυρίου γνῶσιν μυσταγωγῶν. τοῦτο δέ σοι παραστήσει ἔνθα προσευχόμενος ὑπὲρ τοῦ λαοῦ τῶν προκειμένων τοῦ κυρίου μνημονεύει φωνῶν τὸν κύριον ταῦτα εἰρηκέναι, ἀλλʼ οὐκ αὐτὸν, ἐν οἷς "καὶ νῦν ὑψωθήτω ἡ χείρ σου, κύριε, ὃν τρόπον εἶπας λέγων, κύριος μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς, ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας, καὶ καθαρισμῷ οὐ καθαριεῖ τὸν ἔνοχον, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἴως ἐπὶ τρίτην καὶ τετάρτην γενεάν."

kai autos de ho kyrios kalei legōn ’ kyrie ho theos oiktirmōn kai eleēmōn" kai ta hexēs, saphōs ho kyrios ton theraponta heauton te hostis eiē kai tēn tou kreittonos kyriou gnōsin mystagōgōn. touto de soi parastēsei entha proseuchomenos hyper tou laou tōn prokeimenōn tou kyriou mnēmoneuei phōnōn ton kyrion tauta eirēkenai, allʼ ouk auton, en hois "kai nyn hypsōthētō hē cheir sou, kyrie, hon tropon eipas legōn, kyrios makrothymos kai polyeleos kai alēthinos, aphairōn anomias kai adikias kai hamartias, kai katharismǭ ou kathariei ton enochon, apodidous hamartias paterōn epi tekna iōs epi tritēn kai tetartēn genean."

And the Lord himself calls, saying, “Lord, God compassionate and merciful,” and what follows: clearly the Lord initiating his servant into who he himself was and into the knowledge of the greater Lord. This will be shown to you where Moses, praying for the people, recalls the words of the Lord set out above as spoken by the Lord, not by himself: “And now let your hand be exalted, O Lord, as you said, saying, ‘The Lord is long-suffering and abounding in mercy and true, taking away lawlessness and injustice and sins; and he will by no means clear the guilty, repaying the sins of fathers on children to the third and fourth generation.’”

Exod 34:6 (quotation, high confidence) · Num 14:17–18 (quotation, high confidence)

Notes and citation

Summary: Moses later quotes these words as spoken by the Lord, confirming that the Lord proclaimed the greater Lord.

The quotation is Num 14:17–18 (LXX). The digital text reads οὐκτίρμων for οἰκτίρμων.

Notes on the original text

Digital text corrected (OCR: υ for ι): οὐκτίρμων → οἰκτίρμων.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.17.4 (Dindorf 3:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-17-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-5-17-4) · Report an error

5.17.5Dindorf 3:336–337

ἐπιτήρει δὲ τίνα τρόπον ἐν τούτοις αὐτὸς ὁ κύριος τὸν πατέρα μακρόθυμον καὶ πολυέλεον ἐπειπὼν προστίθησι λέγων αὐτὸν καὶ ἀληθινὸν, συμφώνως τῷ ‘‘ἵνα γιγνώσκωσί σε τὸν μόνον ἀληθινὸν θεὸν, ἐν εὐαγγελίοις ὑφʼ ἑνὸς καὶ τοῦ αὐτοῦ σωτῆρος ἡμῶν είρημένῳ." μόνον γοῦν ἀληθινὸν θεὸν σφόδρα εὐσεβῶς ἀποκαλεῖ τὸν πατέρα, τὸ προσῆκον ἀπονέμων σέβας τῇ ἀγεννήτῳ φύσει, ἧς αὐτὸν εἰκόνα εἶναι καὶ γέννημα οἶ θεῖοι λόγοι παιδεύουσιν. Ἀπὸ τῶν Ἀριθμῶν. Ως τὸν θεὸν τῷ Ἰσραὴλ ὁρατὸν εἷναι ἡ θεία διδάσκει γραφὴ, τὸν τοῦ θεοῦ λόγον αἰνιττομένη.

epitērei de tina tropon en toutois autos ho kyrios ton patera makrothymon kai polyeleon epeipōn prostithēsi legōn auton kai alēthinon, symphōnōs tǭ ‘‘hina gignōskōsi se ton monon alēthinon theon, en euangeliois hyphʼ henos kai tou autou sōtēros hēmōn eirēmenǭ." monon goun alēthinon theon sphodra eusebōs apokalei ton patera, to prosēkon aponemōn sebas tę̄ agennētǭ physei, hēs auton eikona einai kai gennēma oi theioi logoi paideuousin. Apo tōn Arithmōn. Ōs ton theon tǭ Israēl horaton heinai hē theia didaskei graphē, ton tou theou logon ainittomenē.

Notice how here the Lord himself, having called the Father long-suffering and abounding in mercy, adds that he is also true, in agreement with “that they may know you, the only true God,” spoken in the Gospels by one and the same Savior of ours. So he very piously calls the Father the only true God, giving due reverence to the unbegotten nature, of which the divine words teach that he is the image and offspring. From Numbers. How the divine Scripture teaches that God was visible to Israel, hinting at the Word of God.

John 17:3 (quotation, high confidence)

Notes and citation

Summary: The Lord calls the Father “true,” as Jesus called him “the only true God”; the next heading introduces Numbers.

The quotation is John 17:3. “That” renders ἵνα; the digital text reads ἔνα. The digital text also repeats a syllable (πολυέλεον έλεον). The last sentence is a chapter heading.

Notes on the original text

Digital text corrected (OCR: ἔνα for ἵνα; repeated syllable): πολυέλεον έλεον → πολυέλεον; ‘‘ἔνα γιγνώσκωσί → ‘‘ἵνα γιγνώσκωσί.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Dem. ev. 5.17.5 (Dindorf 3:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-6-1/#p-5-17-5). (abbreviation not yet checked)

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