Demonstration of the Gospel 6.13.1–6.16.5

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

Greek text: Dindorf, Eusebii Opera 3 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 3 (Leipzig: Teubner, 1867), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: W. J. Ferrar, The Proof of the Gospel (1920).

preface 6, chapter 13

6.13.1Dindorf 3:366

‟ Ἀκούσατε λαοὶ πάντες καὶ προσεχέτω ἡ γῆ καὶ πάντες οἶ ἐν αὐτῇ. καὶ ἔσται κύριος ὁ θεὸς ἡμῶν εἰς μαρτύριον, κύριος ἐξ οἴκου ἁγίου αὐτοῦ. διότι ἰδοὺ κύριος κύριος ἐκπορεύεται ἐκ τοῦ τόπου αὐτοῦ, καὶ καταβήσεται ἐπὶ τὰ ὕψη τῆς γῆς, καὶ σαλευθήσεται τὰ ὄρη ὑποκάτωθεν αὐτοῦ, καὶ αἷ κοιλάδες τακήσονται ὡς κηρὸς ἀπὸ προσώπου πυρὸς, καὶ ὡς ὕδωρ καταφερόμενον ἐν καταβάσει. διʼ ἀσέβειαν Ἰακὼβ πάντα ταῦτα, καὶ διʼ ἁμαρτίαν οἴκου Ἰσραήλ.”

‟ Akousate laoi pantes kai prosechetō hē gē kai pantes oi en autę̄. kai estai kyrios ho theos hēmōn eis martyrion, kyrios ex oikou hagiou autou. dioti idou kyrios kyrios ekporeuetai ek tou topou autou, kai katabēsetai epi ta hypsē tēs gēs, kai saleuthēsetai ta orē hypokatōthen autou, kai hai koilades takēsontai hōs kēros apo prosōpou pyros, kai hōs hydōr katapheromenon en katabasei. diʼ asebeian Iakōb panta tauta, kai diʼ hamartian oikou Israēl.”

“Hear, all you peoples, and let the earth give heed, and all who are in it. And the Lord our God shall be for a testimony, the Lord from his holy house. For behold, the Lord, the Lord comes forth from his place, and will come down upon the high places of the earth; and the mountains will be shaken beneath him, and the valleys will melt like wax before fire, and like water rushing down a slope. All this is for the ungodliness of Jacob and for the sin of the house of Israel.”

Mic 1:2–5 (quotation, high confidence)

Notes and citation

Summary: Micah foretells the Lord coming down from his place to the heights of the earth because of Israel’s sin.

The quotation is Mic 1:2–5 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.1 (Dindorf 3:366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-1). (abbreviation not yet checked)

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

6.13.2Dindorf 3:366–367

Καὶ νῦν ἀκαλύπτως ἐξ οὐρανοῦ κατιὼν κύριος ὁ θεὸς, ἐκπορευόμενός τε ἐκ τοῦ τόπου αὐτοῦ, διὰ τῶν προκειμένων κηρύττεται. εἴη δʼ ἂν ὁ τοῦ θεοῦ λόγος, ὃν μόνον διὰ τῶν ἔμπροσθεν γεννητὸν ὑπάρχειν θεὸν καὶ κύριον μετὰ τὸν ἀνωτάτω καὶ ἐπὶ πάντων ἀπεδείξαμεν. τόπον δʼ αὐτοῦ οὐκ ἂν ἁμάρτοις λέγων εἶναι τὴν ἐν οὐρανοῖς βασιλείαν, τόν τε ἔνδοξον τῆς θεότητος αὐτοῦ θρόνον, ὃν θεολογῶν ὁ προφήτης ἔψαλλεν ‟ὁ θρόνος σου” φάσκων ‟ὁ θεὸς τὸν αἰῶνα τοῦ αἰῶνος·” ἐφʼ ὃν αὐτῷ ὁ πατὴρ, ἂν υἱῷ μονογενεῖ, καθέζεσθαι παρεκελεύσατο εἰπὼν ‟κάθου ἐκ δεξιῶν μου.”

Kai nyn akalyptōs ex ouranou katiōn kyrios ho theos, ekporeuomenos te ek tou topou autou, dia tōn prokeimenōn kēryttetai. eiē dʼ an ho tou theou logos, hon monon dia tōn emprosthen gennēton hyparchein theon kai kyrion meta ton anōtatō kai epi pantōn apedeixamen. topon dʼ autou ouk an hamartois legōn einai tēn en ouranois basileian, ton te endoxon tēs theotētos autou thronon, hon theologōn ho prophētēs epsallen ‟ho thronos sou” phaskōn ‟ho theos ton aiōna tou aiōnos;” ephʼ hon autǭ ho patēr, an huiǭ monogenei, kathezesthai parekeleusato eipōn ‟kathou ek dexiōn mou.”

Here the Lord God is openly proclaimed coming down from heaven and going forth from his place. This would be the Word of God, whom alone we have shown above to be begotten God and Lord after the supreme God over all. You would not be wrong to say that his place is the kingdom in heaven and the glorious throne of his divinity, of which the prophet, speaking theology, sang, “Your throne, O God, is for ever and ever”; on which the Father commanded him, as only-begotten Son, to sit, saying, “Sit at my right hand.”

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

Notes and citation

Summary: The Lord who comes down is the Word, whose place is his heavenly throne at the Father’s right hand.

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

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.13.2 (Dindorf 3:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-2). (abbreviation not yet checked)

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6.13.3Dindorf 3:367

ταῦτα γὰρ σαφῶς πρότερον ἐπὶ μόνον ἀναφέρεσθαι τὸν ἡμέτερον σωτῆρα τὸν θεὸν λόγον παρεστήσαμεν· αὐτὸν δὴ οὖν τοῦτον ὁ παρὼν θεσπίζει λόγος ἐκπορεύεσθαι ἐκ τοὐ τόπου αὐτοῦ, καταβήσεσθαί τε ἐπὶ τὰ ὕψη τῆς γῆς.

tauta gar saphōs proteron epi monon anapheresthai ton hēmeteron sōtēra ton theon logon parestēsamen; auton dē oun touton ho parōn thespizei logos ekporeuesthai ek tou topou autou, katabēsesthai te epi ta hypsē tēs gēs.

For we showed before that these things refer clearly to our Savior alone, God the Word; and the present passage prophesies that this very one goes forth from his place and will come down upon the high places of the earth.

Mic 1:3 (allusion, high confidence)

Notes and citation

Summary: Micah prophesies the Word’s descent to earth.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.3 (Dindorf 3:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-3). (abbreviation not yet checked)

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6.13.4Dindorf 3:367

ποῖα δʼ ἂν εἴη ταῦτα, ἢ ῥητῶς μὲν τὰ ὄρη τοῦ Ἰσραὴλ καὶ οἶ βουνοὶ, περὶ ὧν μυρίαι προφητεῖαι θεσπίζουσιν, αὐτή τε Ἱερουσαλὴμ, καὶ τὸ Σιῶν ὅρος, ἐν ᾧ τὰς πλείστας ἐποιεῖτο διατριβὰς ὁ σωτὴρ καὶ κύριος ἡμῶν; τούτων δὲ διαφθορὰν ἔσεσθαι καὶ ἀπώλειαν ἐπὶ τῇ τοῦ Χριστοῦ καθόδῳ θεσπίζει. καὶ πρόδηλον ὡς μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν καὶ τὰ κατʼ αὐτοῦ τετολμημένα τὰ προειρημένα πάντα πεπολιόρκηται καὶ εἰς ἐσχάτην ἐρημίαν ἐλήλυθεν.

poia dʼ an eiē tauta, ē rhētōs men ta orē tou Israēl kai oi bounoi, peri hōn myriai prophēteiai thespizousin, autē te Hierousalēm, kai to Siōn horos, en hǭ tas pleistas epoieito diatribas ho sōtēr kai kyrios hēmōn? toutōn de diaphthoran esesthai kai apōleian epi tę̄ tou Christou kathodǭ thespizei. kai prodēlon hōs meta tēn tou sōtēros hēmōn parousian kai ta katʼ autou tetolmēmena ta proeirēmena panta pepoliorkētai kai eis eschatēn erēmian elēlythen.

What would these be, literally, but the mountains and hills of Israel, of which countless prophecies speak, and Jerusalem itself, and Mount Zion, where our Savior and Lord spent most of his time? It prophesies that their ruin and destruction will follow on Christ’s descent. And it is plain that after our Savior’s coming and the outrages committed against him, all the places mentioned were besieged and came to utter desolation.

Notes and citation

Summary: Literally, the heights are Jerusalem and Zion, destroyed after Christ’s coming.

Eusebius refers to the Roman sieges of Jerusalem (AD 70 and 135) as consequences of the rejection of Christ; translated as written.

Cite (SBL): Eusebius, Dem. ev. 6.13.4 (Dindorf 3:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-4). (abbreviation not yet checked)

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6.13.5Dindorf 3:367

οὐ μὴν ἀλλὰ καὶ οἱ ἄρχοντες τοῦ Ἰουδαίων ἔθνους, ἥ τε παρʼ αὐτοῖς τὸ πρὶν συνεστῶσα βασιλεία, ἱερωσύνη τε καὶ διδασκάλων προεδρία, ὄρη νῦν τροπικῶς ὀνομαζόμενα, σαλευθήσεσθαι λέγονται ἐπὶ τῇ τοῦ κυρίου ἐξ οὐρανῶν παρουσίᾳ. καὶ τοῦτο δὲ ὅπως τέλους ἔτυχε τίς οὐκ ἂν ὁμολογήσειε μετὰ τοὺς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ χρόνους, πάντʼ ἐκεῖνα θεωρῶν οὐ μόνον σαλευθέντα, ἀλλὰ καὶ ἐκποδὼν γεγενημένα; κοιλάδες δὲ εἰσέτι νῦν τηκόμεναι εἶεν ἂν αἱ ἀντὶ τῆς Ἱερουσαλὴμ καὶ τοῦ Σιῶν ὄρους κατὰ πᾶσαν πόλιν συνεστῶσαι αὐτῶν συναγωγαὶ, ἀποθρηνοῦσαιν καὶ ἀποκλαιόμεναι καὶ ὡς κηρὸς ἀπὸ προσώπου πυρὸς τηκόμεναι διὰ λύπην καὶ πένθους ὑπερβολὴν, τῆς τε τῶν οἰκείων ἐρημίας καὶ τῆς μακρὰς καὶ πολυετοῦς δουλείας ἕνεκεν.

ou mēn alla kai hoi archontes tou Ioudaiōn ethnous, hē te parʼ autois to prin synestōsa basileia, hierōsynē te kai didaskalōn proedria, orē nyn tropikōs onomazomena, saleuthēsesthai legontai epi tę̄ tou kyriou ex ouranōn parousią. kai touto de hopōs telous etyche tis ouk an homologēseie meta tous tou sōtēros hēmōn Iēsou Christou chronous, pantʼ ekeina theōrōn ou monon saleuthenta, alla kai ekpodōn gegenēmena? koilades de eiseti nyn tēkomenai eien an hai anti tēs Hierousalēm kai tou Siōn orous kata pasan polin synestōsai autōn synagōgai, apothrēnousain kai apoklaiomenai kai hōs kēros apo prosōpou pyros tēkomenai dia lypēn kai penthous hyperbolēn, tēs te tōn oikeiōn erēmias kai tēs makras kai polyetous douleias heneken.

Moreover, the rulers of the Jewish nation, and the kingdom that formerly existed among them, the priesthood, and the presidency of their teachers, now called mountains figuratively, are said to be shaken at the coming of the Lord from heaven. Who would not agree that this was fulfilled after the times of our Savior Jesus Christ, seeing all those things not only shaken but removed? And the valleys still melting now would be their synagogues established in every city instead of Jerusalem and Mount Zion, lamenting and weeping and melting like wax before fire through grief and excess of mourning, because of the desolation of their own and their long, many-yeared servitude.

Mic 1:4 (allusion, high confidence)

Notes and citation

Summary: Figuratively, the shaken mountains are Israel’s rulers and priesthood, and the melting valleys the mourning synagogues.

Eusebius’s interpretation of the synagogues is polemical; translated as written. The digital text repeats a syllable (ὑπερβολὴν, βολὴν).

Notes on the original text

Digital text corrected (repeated syllable): ὑπερβολὴν, βολὴν, → ὑπερβολὴν,.

Cite (SBL): Eusebius, Dem. ev. 6.13.5 (Dindorf 3:367; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-5). (abbreviation not yet checked)

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6.13.6Dindorf 3:367–368

καὶ ἄλλως δὲ κατὰ διάνοιαν ἡ τοῦ λόγου τοῦ θείου ἐπίβασις, οὐκ ἐν χάσμασι καὶ κοιλώμασιν, οὐδʼ ἐν ταπειναῖς καὶ χαμαιπετέσι διανοίαις, ἀλλʼ ἐν ἐπηρμέναις τὸ φρόνημα κατεγίνετο. ταύτῃ γοῦν τροπικώτερον αὐτὸς ὁ κύριος καταβήσεσθαι ἐπὶ τὰ ὕψη τῆς γῆς εἴρητο.

kai allōs de kata dianoian hē tou logou tou theiou epibasis, ouk en chasmasi kai koilōmasin, oudʼ en tapeinais kai chamaipetesi dianoiais, allʼ en epērmenais to phronēma kategineto. tautę̄ goun tropikōteron autos ho kyrios katabēsesthai epi ta hypsē tēs gēs eirēto.

And in another way, in the spiritual sense, the coming of the divine Word took place not in chasms and hollows, nor in humble and grovelling minds, but in those lifted up in thought. In this way, more figuratively, the Lord himself was said to come down upon the high places of the earth.

Notes and citation

Summary: Spiritually, the Word comes upon the “high places,” minds raised up to God.

Cite (SBL): Eusebius, Dem. ev. 6.13.6 (Dindorf 3:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-6). (abbreviation not yet checked)

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6.13.7Dindorf 3:368

ὄρη δὲ σειόμενα ὑποκάτωθεν αὐτοῦ αὐτὰ δὴ ἐκεῖνα ἦν ἔνθα ἀνήχθη ὑπὸ τοῦ πνεύματος πειρασθῆναι ὑπὸ τοῦ διαβόλου ‘ὅτε καὶ παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ ἦν μετὰ τῶν θηρίων.”

orē de seiomena hypokatōthen autou auta dē ekeina ēn entha anēchthē hypo tou pneumatos peirasthēnai hypo tou diabolou ‘hote kai paralambanei auton ho diabolos eis oros hypsēlon lian, kai ēn meta tōn thēriōn.”

And the mountains shaken beneath him were those very ones where he was led up by the Spirit to be tempted by the devil, “when the devil also took him to a very high mountain,” and “he was with the wild beasts.”

Matt 4:8 (quotation, high confidence) · Mark 1:13 (quotation, high confidence) · Matt 4:1 (allusion, high confidence)

Notes and citation

Summary: The mountains beneath him may be those of Christ’s temptation.

The quotations are Matt 4:8 and Mark 1:13.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.7 (Dindorf 3:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-7). (abbreviation not yet checked)

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6.13.8Dindorf 3:368

ὄρη δʼ ἂν εἴη αὖθις τροπικώτερον ἡ ἐν τοῖς ὄρεσι τὸ πρὶν ἐπιτελουμένη εἰδωλολατρία, καὶ αἱ ἐν τούτοις ἐνεργήσασαι ἀόρατοι καὶ ἀρχοντικαὶ δυνάμεις, ἃς οὐ μικρῶς ἡ τοῦ σωτῆρος ἡμῶν ἀνέσειέ τε καὶ ἀνεκίνει διδασκαλία. τούτων γὰρ ὁ ἔνθεος αὐτοῦ λόγος, ἥ τε θαυματουργὸς καὶ παραδοξοποιὸς ἰσχὺς, λεληθότως τὴν κατὰ τῶν ἀνθρώπων μακρὰν καὶ παλαιὰν δυναστείαν καθῄρει.

orē dʼ an eiē authis tropikōteron hē en tois oresi to prin epiteloumenē eidōlolatria, kai hai en toutois energēsasai aoratoi kai archontikai dynameis, has ou mikrōs hē tou sōtēros hēmōn aneseie te kai anekinei didaskalia. toutōn gar ho entheos autou logos, hē te thaumatourgos kai paradoxopoios ischys, lelēthotōs tēn kata tōn anthrōpōn makran kai palaian dynasteian kathę̄rei.

Again, more figuratively, the mountains would be the idolatry formerly practiced on the mountains and the invisible ruling powers that were active in them, which our Savior’s teaching shook and overturned in no small way. For his divine word and his wonder-working and miraculous strength secretly destroyed their long and ancient tyranny over men.

Notes and citation

Summary: The mountains may also be idolatry and the demonic powers behind it, overthrown by Christ’s teaching.

Cite (SBL): Eusebius, Dem. ev. 6.13.8 (Dindorf 3:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-8). (abbreviation not yet checked)

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6.13.9Dindorf 3:368

ὡσαύτως δὲ καὶ κοιλάδες τηκόμεναι ὡς κηρὸς ἀπὸ προσώπου πυρὸς δαίμονες ἂν εἶεν χθόνιοι καὶ περίγειοι, καθʼ ὧν τὸ καυστικὸν τῆς μοχθηρίας αὐτῶν πῦρ ἠφίει, λέγων ‟πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί θέλω εἰ ἤδη ἀνήφθη;” ὑφʼ οὗ πυρὸς δὴ καιόμενοι, καὶ μὴ οἶοί τε ὄντʼ ἐς τὰς ἀπὸ τῆς ἀοράτου φλογὸς φέρειν βασάνους, ὑπανεχώρουν τῶν ἀνθρωπείων σωμάτων, καὶ τὸ συνέχον γε καὶ ἐλαῦνον αὐτοὺς ἀνωμολόγουν βοῶντες ‟ἔα, τί καὶ σοὶ, υἱὲ τοῦ θεοῦ; ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς; οἴδαμέν σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.”

hōsautōs de kai koilades tēkomenai hōs kēros apo prosōpou pyros daimones an eien chthonioi kai perigeioi, kathʼ hōn to kaustikon tēs mochthērias autōn pyr ēphiei, legōn ‟pyr ēlthon balein epi tēn gēn, kai ti thelō ei ēdē anēphthē?” hyphʼ hou pyros dē kaiomenoi, kai mē oioi te ontʼ es tas apo tēs aoratou phlogos pherein basanous, hypanechōroun tōn anthrōpeiōn sōmatōn, kai to synechon ge kai elaunon autous anōmologoun boōntes ‟ea, ti kai soi, huie tou theou? ēlthes pro kairou basanisai hēmas? oidamen se tis ei, ho hagios tou theou.”

Likewise the valleys melting like wax before fire would be the earthly demons that haunt the earth, against whom he sent forth the fire that burns up their wickedness, saying, “I came to cast fire upon the earth, and what do I wish if it is already kindled?” Burned by this fire and unable to bear the torments of the invisible flame, they withdrew from human bodies and confessed what constrained and drove them, crying out, “Ah, what have we to do with you, Son of God? Have you come before the time to torment us? We know who you are, the Holy One of God.”

Luke 12:49 (quotation, high confidence) · Matt 8:29 (quotation, high confidence) · Mark 1:24 (quotation, high confidence)

Notes and citation

Summary: The melting valleys are the demons, burned by Christ’s fire and driven from the possessed.

The quotations are Luke 12:49 and a combination of Matt 8:29 and Mark 1:24.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.9 (Dindorf 3:368; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-9). (abbreviation not yet checked)

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6.13.10Dindorf 3:368–369

δὲ μάλιστα ᾐκίζετο, καὶ τοὺς ἐπὶ τούτων ἄρχοντας καθῄρει, ὅτι μὴ ἀρκεσθέντες τῇ τῶν λοιπῶν ἔθνῶν διαφθορᾷ, διʼ ἧς τοὺς πάντας εἰς τὴν πολύ- θέον πλάνην καταβεβλήκεσαν, καὶ τῷ πάλαι τοῦ θεοῦ λαὼ, αὐτῷ δὴ τῷ ἐκ περιτομῆς, ἐπιβεβουλεύκεσαν, καὶ ἀποστήσαντές γε τοῦ θεοῦ καὶ τοῦτον παντοίαις περιέπειραν δυσσεβείαις. διὸ καὶ μάλιστα τὴν ἐξ οὐρανῶν πεποίητο ὁ κύριος κάθοδον.

de malista ę̄kizeto, kai tous epi toutōn archontas kathę̄rei, hoti mē arkesthentes tę̄ tōn loipōn ethnōn diaphthorą, diʼ hēs tous pantas eis tēn poly- theon planēn katabeblēkesan, kai tǭ palai tou theou laō, autǭ dē tǭ ek peritomēs, epibebouleukesan, kai apostēsantes ge tou theou kai touton pantoiais periepeiran dyssebeiais. dio kai malista tēn ex ouranōn pepoiēto ho kyrios kathodon.

He punished [them] most of all and destroyed the rulers over them, because, not content with the corruption of the other nations, through which they had cast all men down into polytheistic error, they had also plotted against the ancient people of God, those of the circumcision, and, turning them away from God, had pierced them through with all kinds of impieties. That is why above all the Lord made his descent from heaven.

Notes and citation

Summary: Christ punished the demons especially for corrupting God’s ancient people; that is why he came down.

The opening word has dropped out of the digital text.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.10 (Dindorf 3:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-10). (abbreviation not yet checked)

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6.13.11Dindorf 3:369

ὅθεν ἑξῆς φησι ‟ διὰ τὴν ἀσέβειαν Ἰακὼβ πάντα ταῦτα καὶ διʼ ἁμαρτίαν οἴκου Ἰσραήλ.” καὶ ἔτι πρὸς τούτοις ἐξ οὐρανοῦ καθόδου τοῦ λόγου τὴν αἰτίαν ἑξῆς διασαφεῖ, τοῦ μὲν ἐκ περιτομῆς λαοῦ τὰς δυσσεβείας ἀπαριθμούμενος, καὶ τὸν ἐπὶ ταύταις μετελθόντα αὐτοὺς ὄλεθρον, τῶν δὲ ἀνὰ πάσαν τὴν οἰκουμένην ἐθνῶν προαναφωνῶν τὴν κλῆσιν. διὰ ταῦτα γὰρ ἐπεδήμει ὁ τοῦ θεοῦ λόγος ἐξ οὐρανῶν ἐπὶ γῆς.

hothen hexēs phēsi ‟ dia tēn asebeian Iakōb panta tauta kai diʼ hamartian oikou Israēl.” kai eti pros toutois ex ouranou kathodou tou logou tēn aitian hexēs diasaphei, tou men ek peritomēs laou tas dyssebeias aparithmoumenos, kai ton epi tautais metelthonta autous olethron, tōn de ana pasan tēn oikoumenēn ethnōn proanaphōnōn tēn klēsin. dia tauta gar epedēmei ho tou theou logos ex ouranōn epi gēs.

Hence it goes on: “All this is for the ungodliness of Jacob and for the sin of the house of Israel.” And besides this it next makes clear the cause of the Word’s descent from heaven, enumerating the impieties of the people of the circumcision and the destruction that overtook them for these, and proclaiming beforehand the calling of the nations throughout the whole world. For these reasons the Word of God came to dwell from heaven on earth.

Mic 1:5 (quotation, high confidence)

Notes and citation

Summary: Micah gives the reasons for the Word’s descent: Israel’s sin and its punishment, and the calling of the nations.

The quotation is Mic 1:5 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.11 (Dindorf 3:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-11). (abbreviation not yet checked)

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6.13.12Dindorf 3:369

καὶ τῶν γε λέξεων ἄκουε· ‟Διʼ ἀσέβειαν οἴκου Ἰακὼβ πάντα ταῦτα καὶ διʼ ἁμαρτίαν οἴκου Ἰσραήλ. τίς ἡ ἀσέβεια οἴκου Ἰακώβ; οὐ Σαμάρεια; καὶ τίς ἡ ἁμαρτία οἴκου Ἰούδα; οὐχὶ Ιερουσαλήμ; καὶ θήσομαι Σαμάρειαν εἰς ὀπωροφυλάκιον ἀγροῦ καὶ εἰς εἰς ἑ ίαν ἀμπελῶν ὃς, καὶ κατασπάσω εἰς χάος τοὺς λίθους αὐτῆς, καὶ τὰ θεμέλια αὐτῆς ἀποκαλύψω.”

kai tōn ge lexeōn akoue; ‟Diʼ asebeian oikou Iakōb panta tauta kai diʼ hamartian oikou Israēl. tis hē asebeia oikou Iakōb? ou Samareia? kai tis hē hamartia oikou Iouda? ouchi Ierousalēm? kai thēsomai Samareian eis opōrophylakion agrou kai eis eis he ian ampelōn hos, kai kataspasō eis chaos tous lithous autēs, kai ta themelia autēs apokalypsō.”

Hear the words: “All this is for the ungodliness of the house of Jacob and for the sin of the house of Israel. What is the ungodliness of the house of Jacob? Is it not Samaria? And what is the sin of the house of Judah? Is it not Jerusalem? And I will make Samaria a watchman’s hut in a field, and a planting of a vineyard; and I will drag down her stones into the chasm, and I will uncover her foundations.”

Mic 1:5–6 (quotation, high confidence)

Notes and citation

Summary: Micah names Samaria and Jerusalem as the sin of Israel and Judah.

The quotation is Mic 1:5–6 (LXX). The digital text is garbled near the end (“εἰς εἰς ἑ ίαν ἀμπελῶν ὃς”); translated from the Septuagint (εἰς φυτείαν ἀμπελῶνος).

Notes on the original text

Digital text corrected (OCR: ρ for β): Ἰακώρ; οὐ Σαμάρεια → Ἰακώβ; οὐ Σαμάρεια.

Cite (SBL): Eusebius, Dem. ev. 6.13.12 (Dindorf 3:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-12). (abbreviation not yet checked)

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6.13.13Dindorf 3:369

καὶ ἐπιλέγει ‘‘κατέβη παρὰ κυρίου ἐπὶ πύλας Ἱερουσαλὴμ, ψόφος ἀρμάτων καὶ ἱππευόντων.”

kai epilegei ‘‘katebē para kyriou epi pylas Hierousalēm, psophos armatōn kai hippeuontōn.”

And it adds: “Evil came down from the Lord upon the gates of Jerusalem, the noise of chariots and horsemen.”

Mic 1:12–13 (quotation, high confidence)

Notes and citation

Summary: Micah foretells disaster at Jerusalem’s gates.

The quotation is Mic 1:12–13 (LXX), abbreviated; the word “evil” (κακά) has dropped out of the digital text.

Cite (SBL): Eusebius, Dem. ev. 6.13.13 (Dindorf 3:369; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-13). (abbreviation not yet checked)

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6.13.14Dindorf 3:369–370

καὶ αὖθις ‟ ἡ δόξα τῆς θυγατρὸς Ἱερουσαλὴμ, ξύρησαι καὶ κεῖραι ἐπὶ τὰ τέκνα τὰ τρυφερά σου. ἐμπλάτυνον τὴν χηρείαν σου, ὡς ἀετὸς, ὅτι ᾐχμαλωτεύθησαν ἀπὸ σοῦ.” ἐπὶ Σιῶν ὡς ἀγρὸς ἀροτριαθήσεται, καὶ Ἱερουσαλήμ ὡς ὀπωροφυλάκιον ἔσται, καὶ τὸ ὄρος τοῦ οἴκου εἰς ἄλσος δρυμοῦ.”

kai authis ‟ hē doxa tēs thygatros Hierousalēm, xyrēsai kai keirai epi ta tekna ta tryphera sou. emplatynon tēn chēreian sou, hōs aetos, hoti ę̄chmalōteuthēsan apo sou.” epi Siōn hōs agros arotriathēsetai, kai Hierousalēm hōs opōrophylakion estai, kai to oros tou oikou eis alsos drymou.”

And again: “O glory of the daughter of Jerusalem, shave yourself and cut off your hair for your delicate children; enlarge your widowhood like an eagle, for they have been taken captive from you.” [And:] “Zion shall be ploughed as a field, and Jerusalem shall be as a watchman’s hut, and the mountain of the house as a grove of the forest.”

Mic 1:16 (quotation, high confidence) · Mic 3:12 (quotation, high confidence)

Notes and citation

Summary: Micah foretells the mourning of Jerusalem and Zion ploughed like a field.

The quotations are Mic 1:16 and 3:12 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.13.14 (Dindorf 3:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-14). (abbreviation not yet checked)

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6.13.15Dindorf 3:370

Σιῶν δὲ καὶ Ἱερουσαλὴμ καὶ τὸ καλούμενον ὄρος τοῦ οἴκου, ταῦτʼ ἦν ἐκεῖνα τὰ πρόσθεν δεδηλωμένα διὰ τοῦ ‟καὶ σαλευθήσονται τὰ ὄρη ὑποκάτωθεν αὐτοῦ, καὶ αἶ κοιλάδες τακήσονται ὡς κηρὸς ἀπὸ προσώπου πυρὸς διʼ ἀσέβειαν Ἰακώβ. διὰ γὰρ τὰς δρασθείσας κατʼ αὐτοῦ δυσσεβείας εὐθὺς καὶ οὐκ εἰς μακρὸν καὶ τὰ ὄρη καὶ οἱ ἐν τούτοις οἰκοῦντες πεπολιόρκηντο, ἐμπρησμόν τε καὶ ἐσχάτην ἐρημίαν τὸ Σιῶν ὅρος ὑπέμεινε, καὶ γέγονε τὸ ὅρος τοῦ οἴκου τοῦ θεοῦ εἰς ἄλσος δρυμοῦ.

Siōn de kai Hierousalēm kai to kaloumenon oros tou oikou, tautʼ ēn ekeina ta prosthen dedēlōmena dia tou ‟kai saleuthēsontai ta orē hypokatōthen autou, kai ai koilades takēsontai hōs kēros apo prosōpou pyros diʼ asebeian Iakōb. dia gar tas drastheisas katʼ autou dyssebeias euthys kai ouk eis makron kai ta orē kai hoi en toutois oikountes pepoliorkēnto, emprēsmon te kai eschatēn erēmian to Siōn horos hypemeine, kai gegone to horos tou oikou tou theou eis alsos drymou.

Zion and Jerusalem and the so-called mountain of the house were those shown before by “And the mountains will be shaken beneath him, and the valleys will melt like wax before fire, for the ungodliness of Jacob.” For because of the impieties committed against him, at once and before long the mountains and those who dwelt in them were besieged; Mount Zion suffered burning and utter desolation, and the mountain of the house of God became a grove of the forest.

Mic 1:4–5 (quotation, high confidence) · Mic 3:12 (allusion, high confidence)

Notes and citation

Summary: The shaken mountains are Zion and the temple mount, desolated after the crime against Christ.

The quotation is Mic 1:4–5 (LXX). The digital text has a stray numeral “5” and reads Ἰακώρ for Ἰακώβ.

Notes on the original text

Digital text corrected (stray line number; OCR ρ for β): πυρὸς 5 διʼ ἀσέβειαν Ἰακώρ → πυρὸς διʼ ἀσέβειαν Ἰακώβ.

Cite (SBL): Eusebius, Dem. ev. 6.13.15 (Dindorf 3:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-15). (abbreviation not yet checked)

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6.13.16Dindorf 3:370

ταῦτα μὲν οὖν ἐπὶ τῇ τοῦ κυρίου ἐξ οὐρανῶν καθόδῳ περὶ ἐκείνους ἔσεσθαι καὶ ἡ παροῦσα προφητεία σημαίνει, ἃ καὶ ἐν- αργῆ τὴν ἔκβασιν εἴληφε μετὰ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίαν

tauta men oun epi tę̄ tou kyriou ex ouranōn kathodǭ peri ekeinous esesthai kai hē parousa prophēteia sēmainei, ha kai en- argē tēn ekbasin eilēphe meta tēn tou sōtēros hēmōn Iēsou Christou parousian

So the present prophecy too signifies that these things would happen to them at the Lord’s descent from heaven; and they received their evident fulfillment after the coming of our Savior Jesus Christ.

Notes and citation

Summary: These prophecies were fulfilled after Christ’s coming.

Cite (SBL): Eusebius, Dem. ev. 6.13.16 (Dindorf 3:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-16). (abbreviation not yet checked)

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6.13.17Dindorf 3:370

εἰ γοῦν τι δύναται καὶ ἡ ἡμετέρα ἱστορία, καθʼ ἡμᾶς αὐτοὺς τὴν πάλαι βοωμένην Σιῶν ζεύγεσι βοῶν ὑπὸ Ῥωμαίων ἀνδρῶν ἀρουμένην ὀφθαλμοῖς παρειλήφαμεν, καὶ τήν γε Ἱερουσαλὴμ, ὡς αὐτό γέ φησι τὸ λόγιον, όπωροφυλακίου δίκην ἀπολειφθέντος, ἐν παντελεῖ καταστᾶσαν ἐρημίᾳ· ἃ καὶ διʼ οὐδὲν ἕτερον αὐτοῖς ἢ διὰ τὰς δυσσεβείας αὐτῶν συμβέβηκε, διʼ ἃς καὶ ὁ λόγος ὁ οὐράνιος ἐκ τοῦ οἰκείου τόπου προελήλυθε.

ei goun ti dynatai kai hē hēmetera historia, kathʼ hēmas autous tēn palai boōmenēn Siōn zeugesi boōn hypo Rhōmaiōn andrōn aroumenēn ophthalmois pareilēphamen, kai tēn ge Hierousalēm, hōs auto ge phēsi to logion, opōrophylakiou dikēn apoleiphthentos, en pantelei katastasan erēmią; ha kai diʼ ouden heteron autois ē dia tas dyssebeias autōn symbebēke, diʼ has kai ho logos ho ouranios ek tou oikeiou topou proelēlythe.

If our own history is worth anything, we have seen with our own eyes, in our own time, the once-famous Zion ploughed with yokes of oxen by Roman men, and Jerusalem, as the oracle itself says, left like a watchman’s hut, in complete desolation. These things happened to them for no other reason than their impieties, because of which the heavenly Word came forth from his own place.

Mic 3:12 (allusion, high confidence)

Notes and citation

Summary: Eusebius has himself seen Zion ploughed by Romans and Jerusalem desolate, as Micah foretold.

Eusebius reports what he saw in his own day, probably of Roman Aelia Capitolina. The reference is Mic 3:12.

Cite (SBL): Eusebius, Dem. ev. 6.13.17 (Dindorf 3:370; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-17). (abbreviation not yet checked)

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6.13.18Dindorf 3:370–371

καὶ διʼ ἑτέρας δὲ αἰτίας ὁ τοῦ θεοῦ λόγος οὐρανόθεν κατεληλυθέναι τε καὶ ἐπιβεβηκέναι ἐπὶ τὰ ὕψη τῆς γῆς ἤδη πρότερον ἐλέγετο, ὅπως τὰ μὲν πάλαι ἐπαιρόμενα καὶ ὑπερυψούμενα κατὰ τῆς γνώσεως τοῦ θεοῦ ὅρη σαλευθῇ ὑποκάτωθεν αὐτοῦ, αἶ δυνάμεις δηλονότι αἶ ἀντικείμεναι, αἳ πρὸ τῆς αὐτοῦ παρουσίας μετὰ τῶν λοιπῶν ἀνθρώπων καὶ τὸ Ἑβραίων ἔθνος τοῖς τῆς δυσσεβείας καὶ εἰδωλολατρίας πράγμασι καταδεδούλωνται, ) οἶ δὲ πονηροὶ δαίμονες, κοιλάδες ἐπικαλούμενοι διὰ τὸ ἐν χάσμασι σκοτίοις καὶ τοῖς τῶν σωμάτων κοιλώμασιν ἐνδιατρίβειν) ὡς κηρὸς ἀπὸ προσώπου πυρὸς τηκόμενοι, τῇ τοῦ θείου λόγου δυνάμει ἐξ ἀνθρώπων ἀποφύγοιεν, καὶ ἑτέρα δʼ ἂν εἴη παρὰ ταύτας αἰτία οὐχ ἡ τυχοῦσα τῆς ἐξ οὐρανῶν καθόδου τοῦ κυρίου, ἣν ὁ λόγος ἐπισημαίνεται, ὅπως πάντα τὰ ἐπὶ γῆς ἔθνη, τῶν δαιμόνων ἀπελασθέντων καὶ τῶν ἀρχοντικῶν πνευμάτων σεισθέντων, τῆς πάλαι αὐτῶν σκληρᾶς καὶ ἀκινήτου τυραννίδος ὑπαναπνεύσαντα, τὴν ἐπίγνωσιν τοῦ ἐπὶ πάντων ἀναλάβῃ θεοῦ.

kai diʼ heteras de aitias ho tou theou logos ouranothen katelēlythenai te kai epibebēkenai epi ta hypsē tēs gēs ēdē proteron elegeto, hopōs ta men palai epairomena kai hyperypsoumena kata tēs gnōseōs tou theou horē saleuthę̄ hypokatōthen autou, ai dynameis dēlonoti ai antikeimenai, hai pro tēs autou parousias meta tōn loipōn anthrōpōn kai to Hebraiōn ethnos tois tēs dyssebeias kai eidōlolatrias pragmasi katadedoulōntai, ) oi de ponēroi daimones, koilades epikaloumenoi dia to en chasmasi skotiois kai tois tōn sōmatōn koilōmasin endiatribein) hōs kēros apo prosōpou pyros tēkomenoi, tę̄ tou theiou logou dynamei ex anthrōpōn apophygoien, kai hetera dʼ an eiē para tautas aitia ouch hē tychousa tēs ex ouranōn kathodou tou kyriou, hēn ho logos episēmainetai, hopōs panta ta epi gēs ethnē, tōn daimonōn apelasthentōn kai tōn archontikōn pneumatōn seisthentōn, tēs palai autōn sklēras kai akinētou tyrannidos hypanapneusanta, tēn epignōsin tou epi pantōn analabę̄ theou.

And for other reasons too the Word of God was said above to have come down from heaven and trodden upon the high places of the earth: so that the mountains long lifted up and exalted against the knowledge of God might be shaken beneath him, namely the opposing powers, which before his coming had enslaved the Hebrew nation too, with the rest of mankind, to the practices of impiety and idolatry; and so that the wicked demons, called valleys because they haunt dark chasms and the hollows of bodies, melting like wax before fire, might flee from men by the power of the divine Word. And there would be another reason, besides these, and no small one, for the Lord’s descent from heaven, which the passage indicates: that all the nations on earth, the demons driven off and the ruling spirits shaken, might breathe again from their long, harsh, and immovable tyranny and take up the knowledge of the God over all.

2 Cor 10:5 (allusion, medium confidence)

Notes and citation

Summary: The Word came to shake the hostile powers, drive out the demons, and free the nations to know God.

“Lifted up against the knowledge of God” echoes 2 Cor 10:5. The digital text repeats a clause fragment (“δεδούλωνται, )”).

Notes on the original text

Digital text corrected (repeated syllables): καταδεδούλωνται, ) δεδούλωνται, ) → καταδεδούλωνται, ).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.18 (Dindorf 3:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-18). (abbreviation not yet checked)

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6.13.19Dindorf 3:371

καὶ αὐτὰ ὧδέ πως αἱ τῆς αὐτῆς προφητείας φωναὶ ἑξῆς καὶ κατὰ τὸ αὐτὸ ὑπὸ μίαν συνάφειαν διανοίας κηρύττουσι ‟καὶ ἔσται ἐπʼ τῶν ἡμερῶν ἐμφανὲς τὸ ὄρος κυρίου, ἕτοιμον ἐπὶ τὰς κορυφὰς τῶν ὀρέων, καὶ μετεωρισθήσεται ὑπεράνω τῶν βουνῶν, καὶ σπεύσουσιν ἐπʼ αὐτὸ λαοὶ, καὶ πορεύσονται ἔθνη πολλὰ, καὶ ἐροῦσι, δεῦτε, ἀναβῶμεν εἰς τὸ ὄρος τοῦ κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ἰακὼβ, καὶ δείξουσιν ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσόμεθα ἐν ταῖς τρίβοις αὐτοῦ. ἐκ γὰρ Σιῶν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλὴμ, καὶ κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν.

kai auta hōde pōs hai tēs autēs prophēteias phōnai hexēs kai kata to auto hypo mian synapheian dianoias kēryttousi ‟kai estai epʼ tōn hēmerōn emphanes to oros kyriou, hetoimon epi tas koryphas tōn oreōn, kai meteōristhēsetai hyperanō tōn bounōn, kai speusousin epʼ auto laoi, kai poreusontai ethnē polla, kai erousi, deute, anabōmen eis to oros tou kyriou kai eis ton oikon tou theou Iakōb, kai deixousin hēmin tēn hodon autou, kai poreusometha en tais tribois autou. ek gar Siōn exeleusetai nomos, kai logos kyriou ex Hierousalēm, kai krinei ana meson tōn ethnōn.

And the words of the same prophecy proclaim this next, in one connected sense: “And it shall be in the last days that the mountain of the Lord shall be manifest, established on the tops of the mountains, and it shall be lifted up above the hills; and peoples shall hasten to it, and many nations shall go and say, ‘Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and they will show us his way, and we will walk in his paths.’ For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and he shall judge among the nations.”

Mic 4:1–3 (quotation, high confidence)

Notes and citation

Summary: Micah foretells the nations streaming to the mountain of the Lord.

The quotation is Mic 4:1–3 (LXX). “In the last days” translates ἐπʼ ἐσχάτων τῶν ἡμερῶν, partly lost in the digital text (which also reads συνάφειΒαν).

Notes on the original text

Digital text corrected (stray letter): συνάφειΒαν → συνάφειαν.

Cite (SBL): Eusebius, Dem. ev. 6.13.19 (Dindorf 3:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-19). (abbreviation not yet checked)

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6.13.20Dindorf 3:371–372

Τοιαῦτα καὶ περὶ τῆς τῶν ἐθνῶν κλήσεως, ἃ καὶ ὁποίας ἔχεται διανοίας, ὅπως τε καὶ αὐτὰ μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν τέλος εἴληφεν, ἐπὶ σχολῆς ἄν τις καταμάθοι. ἀκολούθως γε μὴν τούτοις ἀρχόμενος ὁ τῆς προφητείας λόγος, ὡς ἂν ἐπὶ σωτηρίᾳ οὐ μόνον τοῦ Ἰουδαίων ἔθνους, ἀλλὰ γὰρ καὶ τῶν ἐθνῶν ἁπάντων τῆς τοῦ κυρίου εἰς ἀνθρώπους καθόδου γενησομένης, τοῖς λαοῖς καὶ τοῖς ἐπὶ τῆς γῆς ἅπασιν ἐπιφωνεῖ, λέγων ‟ἀκούσατε λαοὶ πάντες, καὶ προσεχέτω ἡ γῆ, καὶ πάντες οἱ ἐν αὐτῇ.”

Toiauta kai peri tēs tōn ethnōn klēseōs, ha kai hopoias echetai dianoias, hopōs te kai auta meta tēn tou sōtēros hēmōn parousian telos eilēphen, epi scholēs an tis katamathoi. akolouthōs ge mēn toutois archomenos ho tēs prophēteias logos, hōs an epi sōtērią ou monon tou Ioudaiōn ethnous, alla gar kai tōn ethnōn hapantōn tēs tou kyriou eis anthrōpous kathodou genēsomenēs, tois laois kai tois epi tēs gēs hapasin epiphōnei, legōn ‟akousate laoi pantes, kai prosechetō hē gē, kai pantes hoi en autę̄.”

Such are the prophecies about the calling of the nations; what sense they have, and how they too were fulfilled after our Savior’s coming, one could learn at leisure. Consistently with this, the word of the prophecy at its beginning, since the Lord’s descent among men was to be for the salvation not only of the Jewish nation but of all the nations, calls out to the peoples and to all on earth, saying, “Hear, all you peoples, and let the earth give heed, and all who are in it.”

Mic 1:2 (quotation, high confidence)

Notes and citation

Summary: Micah’s opening summons to all peoples shows the Lord’s coming was for all nations.

The quotation is Mic 1:2 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.13.20 (Dindorf 3:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-20). (abbreviation not yet checked)

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6.13.21Dindorf 3:372

καὶ μαρτύριον δὲ τοῦ πάθους ᾐνίττετο τοῦ κυρίου ἐπιφέρων καὶ ἔσται κύριος ὁ θεὸς ὑμῶν εἰς μαρτύριον.” εἶθʼ ἐξῆς ὁ αὐτὸς προιὼν προφήτης, ὡς ἂν ἤδη προπαιδεύσας τὰ περὶ τῆς ὑπάρξεως τοῦ θεοῦ λόγου τῆς τε ἐξ οὐρανῶν αὐτοῦ καταβάσεως, καὶ ὡς τὰ αἴτια τῆς εἰς ἀνθρώπους αὐτοῦ παρουσίας προειπὼν, ἑπομένως τὴν εἰς ἀνθρώπους αὐτοῦ ἐσομένην γένεσιν, καὶ αὐτὸ δὴ χωρίον ἔνθα τεχθήσεσθαι ἔμελλεν, ὧδέ πως διδάσκει λέγων ‘καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθὰ ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα, ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος, τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραὴλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπʼ ἀρχῆς ἐξ ἡμερῶν αἰῶνος.”

kai martyrion de tou pathous ę̄nitteto tou kyriou epipherōn kai estai kyrios ho theos hymōn eis martyrion.” eithʼ exēs ho autos proiōn prophētēs, hōs an ēdē propaideusas ta peri tēs hyparxeōs tou theou logou tēs te ex ouranōn autou katabaseōs, kai hōs ta aitia tēs eis anthrōpous autou parousias proeipōn, hepomenōs tēn eis anthrōpous autou esomenēn genesin, kai auto dē chōrion entha techthēsesthai emellen, hōde pōs didaskei legōn ‘kai sy Bēthleem oikos tou Ephratha oligostos ei tou einai en chiliasin Iouda, ek sou moi exeleusetai hēgoumenos, tou einai eis archonta en tǭ Israēl, kai hai exodoi autou apʼ archēs ex hēmerōn aiōnos.”

And it hinted at the testimony of the Lord’s passion, adding, “And the Lord your God shall be for a testimony.” Then the same prophet, going further, as having already taught about the existence of God the Word and his descent from heaven, and having foretold the causes of his coming among men, next teaches his future birth among men and the very place where he was to be born, thus: “And you, Bethlehem, house of Ephrathah, are few to be among the thousands of Judah; from you shall come forth for me a leader, to be ruler in Israel; and his goings forth are from the beginning, from the days of eternity.”

Mic 1:2 (quotation, high confidence) · Mic 5:2 (5:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Micah hints at the Lord’s passion and names Bethlehem as the birthplace of the eternal ruler.

The quotations are Mic 1:2 and Mic 5:2 (5:1 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.21 (Dindorf 3:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-21). (abbreviation not yet checked)

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6.13.22Dindorf 3:372

Ἐπιμελῶς δὲ πρόσσχες τίνα τρόπον τοῦ ἐπὶ τὴν Βηθλεὲμ, χωρίον δέ ἐστι τοῦτο τῆς Ἰουδαίας) φανησομένου τὰς ἐξόδους ἄνωθεν καὶ ἐξ αἰῶνος ὑφεστάναι φησὶ, τὴν ἔνθεον δηλῶν προΰπαρξίν τε καὶ οὐσίωσιν τοῦ ἐκ Βηθλεὲμ προελευσομένου ἄρχοντος. εἰ μὲν οὖν ἔχοι τις ἐφʼ ἕτερον ἀναφέρειν τὸν χρησμὸν, τίς οὗτος ἀποδεικνύτω· εἰ δʼ οὐκ ἔστιν εὑρεῖν ἕτερον τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ὃς μόνος μετὰ τὴν προφητείαν ἐνθένδε ὡρμημένος βοᾶται, τί λοιπὸν ἐμποδὼν μὴ οὐχὶ συνομολογεῖν ἀλήθειαν τῇ προφητείᾳ, ἐπὶ μόνῳ αὐτῷ σαλευούσῃ τὴν πρόρρησιν; μόνος γοῦν οὗτος ἐπιφανὴς τῶν πώποτε γεγονὼς ἐκ τοῦ προειρημένου χωρίου τῆς Βηθλεὲμ μετὰ τοὺς τῆς προφητείας χρόνους τὸ ἀνθρώπειον ὑποδὺς σχῆμα προελήλυθεν, ἅμα τε τῇ αὐτοῦ παρουσίᾳ ἐπληροῦτο τὰ προηγορευμένα.

Epimelōs de prossches tina tropon tou epi tēn Bēthleem, chōrion de esti touto tēs Ioudaias) phanēsomenou tas exodous anōthen kai ex aiōnos hyphestanai phēsi, tēn entheon dēlōn proÿparxin te kai ousiōsin tou ek Bēthleem proeleusomenou archontos. ei men oun echoi tis ephʼ heteron anapherein ton chrēsmon, tis houtos apodeiknytō; ei dʼ ouk estin heurein heteron tou sōtēros hēmōn Iēsou Christou, hos monos meta tēn prophēteian enthende hōrmēmenos boatai, ti loipon empodōn mē ouchi synomologein alētheian tę̄ prophēteią, epi monǭ autǭ saleuousę̄ tēn prorrēsin? monos goun houtos epiphanēs tōn pōpote gegonōs ek tou proeirēmenou chōriou tēs Bēthleem meta tous tēs prophēteias chronous to anthrōpeion hypodys schēma proelēlythen, hama te tę̄ autou parousią eplērouto ta proēgoreumena.

Notice carefully how of the one who would appear at Bethlehem (this is a village of Judea) it says that his goings forth subsisted from above and from eternity, showing the divine pre-existence and being of the ruler who would come forth from Bethlehem. If anyone can refer the oracle to another, let him show who this is. But if no other can be found than our Savior Jesus Christ, who alone after the prophecy is celebrated as having come from there, what hinders us from agreeing that the prophecy is true, which rests its prediction on him alone? For he alone of all famous men ever, after the times of the prophecy, came forth from the place named, Bethlehem, taking on human form; and at his coming what was foretold was fulfilled.

Mic 5:2 (5:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Only Jesus, born at Bethlehem, fits the ruler whose origins are from eternity.

“Rests” renders an uncertain verb (the digital text reads σαλευούσῃ, “shaking”).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.22 (Dindorf 3:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-22). (abbreviation not yet checked)

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6.13.23Dindorf 3:372–373

αὐτίκα γοῦν καὶ οὐκ εἰς μακρὸν τῷ μὲν Ἰουδαίων ἔθνει ἕκαστα τῶν προπεφητευμένων σκυθρωπῶν ἀπήντα, τοῖς δὲ ἔθνεσι πάλιν τὰ ἀκόλουθα τοῖς θεσπίσμασιν, αὐτός τε οὕτος ὁ σωτὴρ καὶ κύριος ἡμῶν ἐκ Βηθλεὲμ ὁρμηθεὶς ἡγούμενος ἀνεδείχθη τοῦ κατὰ διάνοιαν Ἰρμηθεὶς οὕτω παντὸς τοῦ διορατικοῦ καὶ θεοσεβοῦς λαοῦ χρηματίζοντος. καὶ θέα γε ὅπως τὰς ἐξόδους αὐτοῦ τῆς ἐνθέου προϋπάρξεως ἀπʼ ἀρχῆς καὶ ἐξ ἡμερῶν αἰῶνος ἔχειν λέγεται, ὅπερ οὐκ ἂν ἁρμόσειεν ἀνθρώπου φύσει.

autika goun kai ouk eis makron tǭ men Ioudaiōn ethnei hekasta tōn propephēteumenōn skythrōpōn apēnta, tois de ethnesi palin ta akoloutha tois thespismasin, autos te houtos ho sōtēr kai kyrios hēmōn ek Bēthleem hormētheis hēgoumenos anedeichthē tou kata dianoian Irmētheis houtō pantos tou dioratikou kai theosebous laou chrēmatizontos. kai thea ge hopōs tas exodous autou tēs entheou proÿparxeōs apʼ archēs kai ex hēmerōn aiōnos echein legetai, hoper ouk an harmoseien anthrōpou physei.

At once and before long each of the sorrowful things prophesied befell the Jewish nation, while to the nations came what followed the prophecies; and this very Savior and Lord of ours, coming forth from Bethlehem, was shown to be leader of the spiritual Israel, that is, of the whole clear-sighted and God-fearing people so called. And see how he is said to have his goings forth, of divine pre-existence, from the beginning and from the days of eternity, which would not fit human nature.

Mic 5:2 (5:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Jesus from Bethlehem became leader of the spiritual Israel, and his eternal origins show he is more than human.

The digital text is garbled here (“Ἰρμηθεὶς” for “Ἰσραὴλ”); translated by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.13.23 (Dindorf 3:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-23). (abbreviation not yet checked)

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6.13.24Dindorf 3:373

τούτοις ἐξῆς ὁ προφητικὸς λόγος ὑποβὰς μικρὸν καὶ νῦν πάλιν τῆς πάλαι νομικῆς θρησκείας τὴν περιγραφὴν καὶ τὴν καθαίρεσιν ὑποσημαίνει, ἐκ προσώπου τοὐ λαοῦ λέγων ‟ ἐν τίνι καταλάβω τὸν κύριον, ἐπιλήψομαι θεοῦ μου ὑψίστου; εἰ καταλήψομαι αύτὸν ἐν ὁλοκαυτώμασιν, ἐν μόσχοις ἐνιαυσίοις; εἰ δῶ πρωτότοκα κοιλίας μου ὑπὲρ ἁμαρτίας ψυχῆς μου;”

toutois exēs ho prophētikos logos hypobas mikron kai nyn palin tēs palai nomikēs thrēskeias tēn perigraphēn kai tēn kathairesin hyposēmainei, ek prosōpou tou laou legōn ‟ en tini katalabō ton kyrion, epilēpsomai theou mou hypsistou? ei katalēpsomai auton en holokautōmasin, en moschois eniausiois? ei dō prōtotoka koilias mou hyper hamartias psychēs mou?”

After this the prophetic word, going a little further, again indicates the limitation and abolition of the ancient legal worship, saying in the person of the people: “With what shall I overtake the Lord, lay hold of my God Most High? Shall I overtake him with burnt offerings, with yearling calves? Shall I give my firstborn for the sin of my soul?”

Mic 6:6–7 (quotation, high confidence)

Notes and citation

Summary: Micah 6 questions the value of burnt offerings, pointing to the end of the old worship.

The quotation is Mic 6:6–7 (LXX), abbreviated.

Cite (SBL): Eusebius, Dem. ev. 6.13.24 (Dindorf 3:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-24). (abbreviation not yet checked)

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6.13.25Dindorf 3:373

Ἐκ δὲ προσώπου τοῦ θεοῦ τοιάνδε αὐτοῖς τὴν ἀπόκρισιν ποιούμενος ‟εἰ ἀνηγγέλη σοὶ, ἄνθρωπε, καλόν; καὶ τί κύριος ἐκζητεῖ παρὰ σοῦ ἀλλʼ ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾶν ἔλεος, καὶ ἕτοιμον εἷναι πορεύεσθαι ὀπίσω κυρίου τοῦ θεοῦ σου;”

Ek de prosōpou tou theou toiande autois tēn apokrisin poioumenos ‟ei anēngelē soi, anthrōpe, kalon? kai ti kyrios ekzētei para sou allʼ ē tou poiein krima kai agapan eleos, kai hetoimon heinai poreuesthai opisō kyriou tou theou sou?”

And speaking in the person of God, he gives them this answer: “Has it not been told you, O man, what is good? And what does the Lord require of you but to do justice and love mercy, and to be ready to walk after the Lord your God?”

Mic 6:8 (quotation, high confidence)

Notes and citation

Summary: God answers that he requires justice, mercy, and faithfulness, not sacrifices.

The quotation is Mic 6:8 (LXX).

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 6.13.25 (Dindorf 3:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-25). (abbreviation not yet checked)

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6.13.26Dindorf 3:373–374

Ἔχεις τοιγαροῦν κἀνταῦθα ἐπὶ τῇ προφητευομένῃ τοῦ κυρίου ἐξ οὐρανῶν εἰς ἀνθρώπους καθόδῳ ὁμοῦ καὶ κατὰ τὸ αὐτὸ πλεῖστα ὅσα σημαινόμενα, Ἰουδαίων ἀποβολὴν, ἐλέγχους τῶν ἀσεβειῶν αὐτῶν, καθαίρεσιν τῆς βασιλικῆς αὐτῶν μητροπόλεως, τῆς τε πάλαι πρότερον παρʼ αὐτοῖς ἐπιτελουμένης κατὰ Μωσέα λατρείας παραίτησιν· ἔμπαλιν δὲ περὶ τῶν ἐθνῶν ἀγαθὰς ἐπαγγελίας, ἐπίγνωσιν θεοῦ, καινὸν τρόπον εὐσεβείας, νόμον τε νέον καὶ λόγον ἐκ μὲν τῆς Ἰουδαίων χώρας προελευσόμενον, εἰς πάντα δὲ τὰ ἔθνη διαδοθησόμενον, ἅπερ ὁποῖον τέλος καὶ ὁποίαν ἔκβασιν τῶν λόγων μετὰ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίαν ἐπιδέδεκται, σοὶ καταλείπω σκοπεῖν. Ἀπὸ Ἀμβακούμ.

Echeis toigaroun kantautha epi tę̄ prophēteuomenę̄ tou kyriou ex ouranōn eis anthrōpous kathodǭ homou kai kata to auto pleista hosa sēmainomena, Ioudaiōn apobolēn, elenchous tōn asebeiōn autōn, kathairesin tēs basilikēs autōn mētropoleōs, tēs te palai proteron parʼ autois epiteloumenēs kata Mōsea latreias paraitēsin; empalin de peri tōn ethnōn agathas epangelias, epignōsin theou, kainon tropon eusebeias, nomon te neon kai logon ek men tēs Ioudaiōn chōras proeleusomenon, eis panta de ta ethnē diadothēsomenon, haper hopoion telos kai hopoian ekbasin tōn logōn meta tēn tou sōtēros hēmōn Iēsou Christou parousian epidedektai, soi kataleipō skopein. Apo Ambakoum.

Here, then, you have very many things signified together at the prophesied descent of the Lord from heaven to men: the rejection of the Jews, reproofs of their impieties, the destruction of their royal metropolis, and the abandonment of the worship formerly performed among them according to Moses; and conversely, good promises for the nations: knowledge of God, a new way of piety, and a new law and word to go forth from the land of the Jews and be spread to all nations. What end and what fulfillment these words received after the coming of our Savior Jesus Christ I leave you to consider. From Habakkuk.

Mic 4:2 (allusion, high confidence)

Notes and citation

Summary: Micah’s prophecy combines judgment on the Jews with a new law for the nations, fulfilled after Christ; the next heading introduces Habakkuk.

Eusebius’s summary of judgment on the Jews is polemical; translated as written. The last words are a heading.

Cite (SBL): Eusebius, Dem. ev. 6.13.26 (Dindorf 3:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-13-26). (abbreviation not yet checked)

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preface 6, chapter 14

6.14.1Dindorf 3:374

Καὶ ἀπεκρίθη κύριος πρός μέ, καὶ εἷπε, γράψον ὅρασιν σαφῶς ἐν πυξίῳ, ὅπως διώκῃ ὁ ἀναγινώσκων αὐτὰ, διότι ἔτι ὅρασις εἰς καιρὸν, καὶ ἀνατελεῖ εἰς πέρας, καὶ οὐκ εἰς κενόν. ἐὰν ὑστερήσῃ, ὑπόμεινον αὐτὸν, ὅτι ὁ ἐρχόμενος ἥξει καὶ οὐ μὴ χρονίσῃ. ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ, ὁ δὲ δίκαιος ἐκ πίστεως μου ζήσεται.”

Kai apekrithē kyrios pros me, kai heipe, grapson horasin saphōs en pyxiǭ, hopōs diōkę̄ ho anaginōskōn auta, dioti eti horasis eis kairon, kai anatelei eis peras, kai ouk eis kenon. ean hysterēsę̄, hypomeinon auton, hoti ho erchomenos hēxei kai ou mē chronisę̄. ean hyposteilētai, ouk eudokei hē psychē mou en autǭ, ho de dikaios ek pisteōs mou zēsetai.”

“And the Lord answered me and said, ‘Write the vision plainly on a tablet, so that the one who reads it may run. For the vision is yet for an appointed time, and it will rise at the end, and not in vain. If it delays, wait for him; for he who comes will come and will not tarry. If he shrinks back, my soul has no pleasure in him; but the righteous shall live by my faith.’”

Hab 2:2–4 (quotation, high confidence)

Notes and citation

Summary: Habakkuk is told that the one who comes will come and not delay.

The quotation is Hab 2:2–4 (LXX), which reads “the one who comes” (a person) and “by my faith.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.14.1 (Dindorf 3:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-1). (abbreviation not yet checked)

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6.14.2Dindorf 3:374

Καὶ ἐνταῦθα διαρρήδην ἐρχόμενον ἥξειν τὸν προφητευόμενον θεσπίζει. τίς δʼ ἦν οὗτος ἢ ὁ ἀνωτέρω δηλωθεὶς κατὰ τὸ ‟ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, θεὸς κύριος καὶ ἐπέφανεν ἡμῖν; τοῦτον δὲ οἶα φῶς τυγχάνοντα εἰς πέρας ἀνατελεῖν φησιν, ἐπὶ συντελείᾳ δηλαδὴ τῶν αἰώνων. ᾧ συνᾴδει καὶ ὁ Ζαχαρίας λέγων ἰδοὺ ἀνὴρ, ἀνατολὴ ὄνομα αὐτῶ, καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ.”

Kai entautha diarrēdēn erchomenon hēxein ton prophēteuomenon thespizei. tis dʼ ēn houtos ē ho anōterō dēlōtheis kata to ‟ eulogēmenos ho erchomenos en onomati kyriou, theos kyrios kai epephanen hēmin? touton de oia phōs tynchanonta eis peras anatelein phēsin, epi synteleią dēladē tōn aiōnōn. hǭ synądei kai ho Zacharias legōn idou anēr, anatolē onoma autō, kai hypokatōthen autou anatelei.”

Here too it expressly prophesies that the one prophesied will come. Who was this but the one shown above in “Blessed is he who comes in the name of the Lord; the Lord is God, and he has shone upon us”? And it says that, being light, he will rise at the end, clearly at the consummation of the ages; with which Zechariah agrees, saying, “Behold, a man whose name is Dawn, and he shall spring up from beneath him.”

Ps 118:26–27 (117:26-Ps LXX) (quotation, high confidence) · Zech 6:12 (quotation, high confidence)

Notes and citation

Summary: The coming one is the Lord who appears as light at the end of the ages, as Zechariah also says.

The quotations are Ps 118:26–27 (117:26–27 LXX) and Zech 6:12 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.14.2 (Dindorf 3:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-2). (abbreviation not yet checked)

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6.14.3Dindorf 3:374–375

καὶ χρόνον ὑποσημαίνων ὁ αὐτὸς ἐπιλέγει “τὸ πρὸς ἑσπέραν ἔσται φῶς. ἐὰν ὑστερήσῃ, ὑπόμεινον αὐτόν. ἀνθʼ οὗ ὁ Ἀκύλας πεποίηκεν ‟ ἐὰν δὲ μελλήσῃ, προσδέχου αὐτὸν, ὅτι ἐρχόμενος ἥξει καὶ οὐ βραδυνεῖ.” τούτου δὲ μέμνηται καὶ ἡ πρὸς Ἑβραίους ἐπιστολὴ διʼ ὧν φησι ‟ μὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν. ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ θεοῦ ποιήσαντες κο- μίσησθε τὴν ἐπαγγελίαν. ἔτι γὰρ μικρὸν ὅσον ὅσον ὁ ἐρχόμενος ἥξει καὶ οὐ χρονιεῖ. ὁ δὲ δίκαιος ἐκ πίστεως μου ζήσεται, καὶ ἐὰν ὑποστείληται, οὐκ εὐ- δοκεῖ ἡ ψυχή μου ἐν αὐτῷ. ’

kai chronon hyposēmainōn ho autos epilegei “to pros hesperan estai phōs. ean hysterēsę̄, hypomeinon auton. anthʼ hou ho Akylas pepoiēken ‟ ean de mellēsę̄, prosdechou auton, hoti erchomenos hēxei kai ou bradynei.” toutou de memnētai kai hē pros Hebraious epistolē diʼ hōn phēsi ‟ mē apobalēte oun tēn parrēsian hymōn, hētis echei megalēn misthapodosian. hypomonēs gar echete chreian, hina to thelēma tou theou poiēsantes ko- misēsthe tēn epangelian. eti gar mikron hoson hoson ho erchomenos hēxei kai ou chroniei. ho de dikaios ek pisteōs mou zēsetai, kai ean hyposteilētai, ouk eu- dokei hē psychē mou en autǭ. ’

And the same prophet, indicating the time, adds, “Toward evening there shall be light.” [And] “If it delays, wait for him”; for which Aquila has, “If he lingers, expect him, for he will surely come and will not be slow.” The Letter to the Hebrews also mentions this, saying: “Do not throw away, then, your confidence, which has a great reward. For you have need of endurance, so that, having done the will of God, you may receive the promise. For yet a very little while, and he who comes will come and will not tarry; but the righteous shall live by my faith, and if he shrinks back, my soul has no pleasure in him.”

Zech 14:7 (quotation, high confidence) · Hab 2:3 (quotation, high confidence) · Heb 10:35–38 (quotation, high confidence)

Notes and citation

Summary: Zechariah says there will be light at evening; Aquila and Hebrews also quote Habakkuk’s promise of the coming one.

The quotations are Zech 14:7, Hab 2:3 (LXX and Aquila), and Heb 10:35–38. The digital text repeats “ἐὰν” and “ὅσον.”

Notes on the original text

Digital text corrected (repeated word): ‟ ἐὰν ἐὰν δὲ μελλήσῃ → ‟ ἐὰν δὲ μελλήσῃ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.14.3 (Dindorf 3:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-3). (abbreviation not yet checked)

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6.14.4Dindorf 3:375

καὶ ὅρα γε ὅπως διὰ τούτων ἀσαφῶς κείμενον τὸ προφητικὸν, διὰ τὸ καθʼ ὑπερβατὸν εἰρῆσθαι, ἐπὶ τὸ σαφέστερον ἡ ἐπι- στολὴ διείληφεν.

kai hora ge hopōs dia toutōn asaphōs keimenon to prophētikon, dia to kathʼ hyperbaton eirēsthai, epi to saphesteron hē epi- stolē dieilēphen.

And see how the Letter, by these words, has made clearer the prophetic text, which is obscure because it is spoken with its order transposed.

Notes and citation

Summary: Hebrews clarifies Habakkuk’s transposed wording.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 6.14.4 (Dindorf 3:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-4). (abbreviation not yet checked)

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6.14.5Dindorf 3:375

ἡ μὲν γὰρ τῆς προφητείας λέ- ξις ’o ἐρχόμενοςʼ φησὶν ἥξει καὶ οὐ χρονίσει.’ καὶ ἐπιφέρει “ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν aὐτόͅ, ” ὅπερ συναπτόμενον ἀνάγεσθαι δόξειεν ἂν ἐπὶ τὸν ἐρχόμενον καὶ οὐ χρονίζοντα, ὅπερ ἐστὶν ἄτο- πον. πῶς γὰρ ἐπʼ ἐκεῖνον ἁρμόσει τὸ λέγεσθαι μὴ εὐδοκεῖν ἐν αὐτῷ τὸν θεόν; ἀλλʼ ἡ τῆς διαστολῆς παράθεσις ἐναλλάξασα τὴν τοῦ λόγου σύνταξιν τὴν διάνοιαν ἐσώσατο.

hē men gar tēs prophēteias le- xis ’o erchomenosʼ phēsin hēxei kai ou chronisei.’ kai epipherei “ ean hyposteilētai, ouk eudokei hē psychē mou en ayto, ” hoper synaptomenon anagesthai doxeien an epi ton erchomenon kai ou chronizonta, hoper estin ato- pon. pōs gar epʼ ekeinon harmosei to legesthai mē eudokein en autǭ ton theon? allʼ hē tēs diastolēs parathesis enallaxasa tēn tou logou syntaxin tēn dianoian esōsato.

For the wording of the prophecy says, “He who comes will come and will not tarry,” and adds, “If he shrinks back, my soul has no pleasure in him”; and taken together this might seem to refer to the one who comes and does not tarry, which is absurd. For how could it fit him to be told that God has no pleasure in him? But the arrangement of the distinction, by exchanging the order of the words, preserved the sense.

Hab 2:3–4 (quotation, high confidence)

Notes and citation

Summary: Read in order, Habakkuk seems to say God is displeased with the coming one, which is absurd; Hebrews reorders it.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 6.14.5 (Dindorf 3:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-5). (abbreviation not yet checked)

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6.14.6Dindorf 3:375

μετὰ γὰρ τὸ ἔτι μικρὸν ὅσον ὅσον ὁ ἐρχόμενος ἥξει καὶ οὐ χρονίσει” ἐξῆς συνῆψε τὸ “o δὲ δίκαιος ἐκ πίστεως ζήσεται.” εἶτα τὸ ἐν τῇ προφητείᾳ πρῶτον κείμενον ὑπέταξε δεύτερον ἐν τῷ " καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ.” ἅπαξ γὰρ θεσπίσας ὁ λόγος διὰ τῆς προφη- τείας ὅτι δὴ τὸ φῶς τὸ πᾶσι τοῖς ἔθνεσιν ἐπηγγελ- μένον διὰ τῆς Χριστοῦ παρουσίας ’ ὀψέ ποτε καὶ ἑσπέρας ἀνατελεῖ, καὶ οὐ διαψεύσεται·”

meta gar to eti mikron hoson hoson ho erchomenos hēxei kai ou chronisei” exēs synēpse to “o de dikaios ek pisteōs zēsetai.” eita to en tę̄ prophēteią prōton keimenon hypetaxe deuteron en tǭ " kai ean hyposteilētai, ouk eudokei hē psychē mou en autǭ.” hapax gar thespisas ho logos dia tēs prophē- teias hoti dē to phōs to pasi tois ethnesin epēngel- menon dia tēs Christou parousias ’ opse pote kai hesperas anatelei, kai ou diapseusetai;”

For after “Yet a very little while, and he who comes will come and will not tarry,” it joined next, “But the righteous shall live by faith”; then it put second what stands first in the prophecy, in “And if he shrinks back, my soul has no pleasure in him.” For the passage, having once prophesied through the prophecy that the light promised to all nations through Christ’s coming “will rise late and at evening, and will not deceive”

Heb 10:37–38 (quotation, high confidence)

Notes and citation

Summary: Hebrews places “the righteous shall live by faith” before “if he shrinks back,” keeping the sense.

The quotations are Heb 10:37–38. The digital text repeats “ὅσον.”

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 6.14.6 (Dindorf 3:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-6). (abbreviation not yet checked)

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6.14.7Dindorf 3:375–376

(οὕτω γὰρ ἀντὶ τοῦ ’“καὶ οὐκ εἰς κενόν” ὁ Ἀκύλας ἡρμή- νευσεν·) ἔπειτα διὰ τὸ μέλλειν ὀψὲ καὶ ἐσπέρας ἔσε- σθαι τὴν τοῦ προφητευομένου παρουσίαν εἰς ὑπομο- νὴν παρακαλέσας διὰ τοῦ “ ἐὰν ὑστερήσῃ, ὑπόμεινον αὐτὸν, ἢ ἐὰν μελλήσῃ, προσδέχου αὐτὸν, ὅτι ὁ ἐρχό- ἐρχόμενος ἥξει καὶ οὐ μὴ χρονίσῃ, ” ἐπὶ τὴν πίστιν τῆς προρρήσεως τὸν ἀκροατὴν παρορμᾷ λέγων, ὁ δὴ τού- τοῖς πιστεύων ἐξ αὐτῆς τῆς πίστεως αὑτοῦ δίκαιος ἀναδειχθεὶς τὴν κατὰ θεὸν ζήσεται ζωὴν, ὡς ἔμπαλιν ὁ ἀπιστῶν, ἐν οἶς ἂν ὑποστείληται μὴ θαρσήσας, μηδὲ δὲ ἐμπιστεύσας τοῖς εἰρημένοις, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ.

(houtō gar anti tou ’“kai ouk eis kenon” ho Akylas hērmē- neusen;) epeita dia to mellein opse kai esperas ese- sthai tēn tou prophēteuomenou parousian eis hypomo- nēn parakalesas dia tou “ ean hysterēsę̄, hypomeinon auton, ē ean mellēsę̄, prosdechou auton, hoti ho ercho- erchomenos hēxei kai ou mē chronisę̄, ” epi tēn pistin tēs prorrēseōs ton akroatēn parormą legōn, ho dē tou- tois pisteuōn ex autēs tēs pisteōs hautou dikaios anadeichtheis tēn kata theon zēsetai zōēn, hōs empalin ho apistōn, en ois an hyposteilētai mē tharsēsas, mēde de empisteusas tois eirēmenois, ouk eudokei hē psychē mou en autǭ.

(for so Aquila translated instead of “and not in vain”), then, since the coming of the one prophesied was to be late and at evening, it urged endurance through “If it delays, wait for him,” or, “If he lingers, expect him, for he who comes will come and will not tarry,” and it spurs the hearer to faith in the prediction, saying that whoever believes these things, shown righteous by his very faith, will live the life according to God; while conversely the unbeliever, who shrinks back through lack of courage and does not trust what has been said: “my soul has no pleasure in him.”

Hab 2:3–4 (quotation, high confidence)

Notes and citation

Summary: The prophecy urges patience for the late coming and promises life to those who believe, while God is displeased with those who shrink back.

The digital text repeats a syllable (ἐρχό- ἐρχόμενος) and “δὲ.”

Cite (SBL): Eusebius, Dem. ev. 6.14.7 (Dindorf 3:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-7). (abbreviation not yet checked)

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6.14.8Dindorf 3:376

οὐκοῦν καὶ αὐτοὶ τούτοις ἀκολούθως ἐναλλάξαντες τὸ πρῶτον ὕστερον, καὶ μεταθέντες τὸ ὕστερον ἐπὶ τὸ πρῶτον, σώσομεν τὸν νοῦν τῆς λέξεως μετὰ τὸ ‟ὅτι ὁ ἐρχόμενος ἥξει καὶ οὐ χρονίσει” καθʼ ὑπερβατὸν συνάπτοντες τὸ ‟ ὁ δὲ μου ἐκ πίστεως ζήσεται, ”

oukoun kai autoi toutois akolouthōs enallaxantes to prōton hysteron, kai metathentes to hysteron epi to prōton, sōsomen ton noun tēs lexeōs meta to ‟hoti ho erchomenos hēxei kai ou chronisei” kathʼ hyperbaton synaptontes to ‟ ho de mou ek pisteōs zēsetai, ”

So we too, following them, exchanging the first for the last and moving the last to the first, shall preserve the sense of the words, joining by transposition, after “For he who comes will come and will not tarry,” “But my [righteous one] shall live by faith,”

Hab 2:3–4 (quotation, high confidence)

Notes and citation

Summary: Eusebius adopts the same reordering.

The word “righteous” has dropped out of the digital text.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 6.14.8 (Dindorf 3:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-8). (abbreviation not yet checked)

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6.14.9Dindorf 3:376

καὶ τούτῳ ἐπιλέγοντες τὸ ‟ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ.” ταύτῃ δὲ καὶ ὁ Ἀκύλας τῇ συντρέχει λέγων ‘‘ἐὰν μελλήσῃ, προσδέχου αὐτὸν, ὅτι ἐρχόμενος ἐλεύσεται καὶ οὐ βραδυνεῖ.’ ἰδοὺ νωχελευομένου, οὐκ εὐθεῖα ἡ ψυχή μου ἐν αὐτῷ, καὶ δίκαιος ἐν πίστει αὑτοῦ ζήσεται. Απο τοῦ αὐτοῦ.

kai toutǭ epilegontes to ‟ean hyposteilētai, ouk eudokei hē psychē mou en autǭ.” tautę̄ de kai ho Akylas tę̄ syntrechei legōn ‘‘ean mellēsę̄, prosdechou auton, hoti erchomenos eleusetai kai ou bradynei.’ idou nōcheleuomenou, ouk eutheia hē psychē mou en autǭ, kai dikaios en pistei hautou zēsetai. Apo tou autou.

and adding to it, “If he shrinks back, my soul has no pleasure in him.” Aquila too agrees with this, saying: “If he lingers, expect him, for he will surely come and will not be slow. Behold, if one is sluggish, my soul is not upright in him; and the righteous shall live in his faith.” From the same.

Hab 2:3–4 (quotation, high confidence)

Notes and citation

Summary: Aquila’s version supports the same sense; the next heading introduces Habakkuk 3.

Aquila’s version of Hab 2:3–4. The digital text reads δόκαιος for δίκαιος. The last words are a heading.

Notes on the original text

Digital text corrected (OCR: ό for ί): καὶ δόκαιος → καὶ δίκαιος.

Cite (SBL): Eusebius, Dem. ev. 6.14.9 (Dindorf 3:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-14-9). (abbreviation not yet checked)

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preface 6, chapter 15

6.15.1Dindorf 3:376–377

‟Κύριε, εἰσακήκοα τὴν ἀκοήν σου, καὶ ἐφοβήθην. κύριε, κατενόησα τὰ ἔργα σου, καὶ ἐξέστην. ἐν μέσῳ δύο ζωῶν γνωσθήσῃ, ἐν τῷ ἐγγίξειν τὰ ἔτη ἐπιγνωσθήσῃ, ἐν τῷ παρεῖναι τὸν καιρὸν ἀναδειχθήσῃ, ἐν τῷ ταραχθῆναι τὴν ψυχήν μου ἐν ὀργῇ ἐλέους μνησθήσῃ. ὁ θεὸς ἐκ Θαιμὰν ἥξει, καὶ ὁ ἅγιος ἐξ ὄρους κατασκίου, δασέος. ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ καὶ τῆς αἰνέσεως αὐτοῦ πλήρης ἡ γῆ. καὶ φέγγος αὐτοῦ ὡς φῶς ἔσται· κέρατα ἐν χερσὶν αὐτοῦ, καὶ ἔθετο ἀγάπησιν κραταιὰν ἰσχύος αὐτοῦ. πρὸ προσώπου αὐτοῦ προπορεύσεται λόγος, καὶ ἐξελεύσεται εἰς πεδία.”

‟Kyrie, eisakēkoa tēn akoēn sou, kai ephobēthēn. kyrie, katenoēsa ta erga sou, kai exestēn. en mesǭ dyo zōōn gnōsthēsę̄, en tǭ engixein ta etē epignōsthēsę̄, en tǭ pareinai ton kairon anadeichthēsę̄, en tǭ tarachthēnai tēn psychēn mou en orgę̄ eleous mnēsthēsę̄. ho theos ek Thaiman hēxei, kai ho hagios ex orous kataskiou, daseos. ekalypsen ouranous hē aretē autou kai tēs aineseōs autou plērēs hē gē. kai phengos autou hōs phōs estai; kerata en chersin autou, kai etheto agapēsin krataian ischyos autou. pro prosōpou autou proporeusetai logos, kai exeleusetai eis pedia.”

“O Lord, I have heard your report and was afraid; O Lord, I considered your works and was amazed. In the midst of two lives you will be known; as the years draw near you will be recognized; when the time is present you will be shown forth; when my soul is troubled, in wrath you will remember mercy. God will come from Thaiman, and the Holy One from a shaded, thickly wooded mountain. His excellence covered the heavens, and the earth is full of his praise. And his brightness will be as light; horns are in his hands; and he established a strong love of his strength. Before his face a word will go, and it will go out into the plains.”

Hab 3:2–5 (quotation, high confidence)

Notes and citation

Summary: Habakkuk’s prayer: God will come from Teman and be known in the midst of two lives.

The quotation is Hab 3:2–5 (LXX). The digital text repeats a syllable (ἐφοβήθην. βήθην).

Notes on the original text

Digital text corrected (repeated syllable): ἐφοβήθην. βήθην. → ἐφοβήθην..

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.1 (Dindorf 3:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-1). (abbreviation not yet checked)

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6.15.2Dindorf 3:377

Ἐπαδούσας δὲ αὐτὸς ἑαυτοῦ, μᾶλλον δὲ τοῦ ἐμπνέοντος καὶ ἐνθεσπίζοντος ἐν αὐτῷ θείου πνεύματος, ὁ ἱερὸς προφήτης περὶ τοῦ προφητευομένου φήσαντος ὅτι “ἐρχόμενος ἥξει, καὶ οὐ μὴ χρονίσῃ, ὁ δὲ δίκαιος ἐκ πίστεως μου ζήσεται, ’ πιστεύσας τε ὡς δίκαιος τῷ χρησμῷ, διὰ τῶν μετὰ χεῖράς φησι “ κύριε, εἰσακήκοα τὴν ἀκοήν σου καὶ ἐφοβῄφην” καὶ τὰ ἐξῆς διʼ ὧν σαφῶς θεὸν εἰς ἀνθρώπους ἥξειν καταγγέλλει. τίς δὲ ἂν οὗτος εἴη ὁ πάλαι γνωριξόμενος, ὕστερον δέ ποτε ἐν τῷ ἐγγίζειν τὰ ἔτη γνωσθησόμενος, καὶ κατὰ τὸν προφητευόμενον χρόνον ἀναδειχθησόμενος, ἢ ὁ αὐτὸς ἐκεῖνος ὁ προδηλωθεὶς δεύτερος τῶν ὅλων κύριος, ὁ καὶ τῇ προρρήσει ἀκολούθως ἐπὶ συντελεία τῶν αἰώνων εἰς ἐξάκουστον πᾶσιν ἀνθρώποις κηρυχθείς; τούτου δὴ οὖν τὰ ἀνάγραπτα ἐν τοῖς ἱεροῖς εὐαγγελίοις ἔργα, τὴν ἐκ παρθένου δηλονότι οὗ ἀνείληφε σκήνους γένεσιν, καὶ “ὡς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἀρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλὰ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών, ” τάς τε ἐπιτελεσθείσας αὐτῷ εἰς ἀνθρώπους παραδοξοποιίας καὶ τὰ κατʼ αὐτοῦ γε τετολμημένα τῷ Ἰουδαίων ἔθνει τοῖς τῆς ψυχῆς ὀφθαλμοῖς προλαβὼν, τά τε μέλλοντα συμβήσεσθαι κεκαθαρμέναις ταῖς διανοίαις παρὰ τοῦ διδάσκοντος αὐτὸν θείου πνεύματος μαθὼν, ἐκστῆναι ὁ προφήτης ἐπὶ τοῖς ἀκουσθεῖσι καὶ πεφοβῆσθαι ὁμολογεῖ φάσκων κύριε, εἰσακήκοα τὴν ἀκοήν σου, καὶ ἐφοβήθην· κύριε, κατενόησα τὰ ἔργα σου, καὶ ἐξέστην.’

Epadousas de autos heautou, mallon de tou empneontos kai enthespizontos en autǭ theiou pneumatos, ho hieros prophētēs peri tou prophēteuomenou phēsantos hoti “erchomenos hēxei, kai ou mē chronisę̄, ho de dikaios ek pisteōs mou zēsetai, ’ pisteusas te hōs dikaios tǭ chrēsmǭ, dia tōn meta cheiras phēsi “ kyrie, eisakēkoa tēn akoēn sou kai ephobę̄phēn” kai ta exēs diʼ hōn saphōs theon eis anthrōpous hēxein katangellei. tis de an houtos eiē ho palai gnōrixomenos, hysteron de pote en tǭ engizein ta etē gnōsthēsomenos, kai kata ton prophēteuomenon chronon anadeichthēsomenos, ē ho autos ekeinos ho prodēlōtheis deuteros tōn holōn kyrios, ho kai tę̄ prorrēsei akolouthōs epi synteleia tōn aiōnōn eis exakouston pasin anthrōpois kērychtheis? toutou dē oun ta anagrapta en tois hierois euangeliois erga, tēn ek parthenou dēlonoti hou aneilēphe skēnous genesin, kai “hōs en morphę̄ theou hyparchōn ouch arpagmon hēgēsato to einai isa theǭ, alla heauton ekenōse morphēn doulou labōn, ” tas te epitelestheisas autǭ eis anthrōpous paradoxopoiias kai ta katʼ autou ge tetolmēmena tǭ Ioudaiōn ethnei tois tēs psychēs ophthalmois prolabōn, ta te mellonta symbēsesthai kekatharmenais tais dianoiais para tou didaskontos auton theiou pneumatos mathōn, ekstēnai ho prophētēs epi tois akoustheisi kai pephobēsthai homologei phaskōn kyrie, eisakēkoa tēn akoēn sou, kai ephobēthēn; kyrie, katenoēsa ta erga sou, kai exestēn.’

The holy prophet, having heard himself, or rather the divine Spirit that breathed and prophesied in him, say of the one prophesied, “He will surely come and will not tarry, and the righteous shall live by my faith,” and having believed the oracle as a righteous man, says in the present words, “O Lord, I have heard your report and was afraid,” and what follows, by which he clearly announces that God will come to men. Who would this be, long known, but to be recognized later as the years drew near and shown forth at the prophesied time, but that same second Lord of the universe shown before, who, in accordance with the prediction, was proclaimed at the consummation of the ages for all men to hear? His works recorded in the holy Gospels, namely the birth from a virgin of the tabernacle he assumed, and how “being in the form of God, he did not count being equal with God a prize, but emptied himself, taking the form of a servant,” the wonders he performed among men and the outrages committed against him by the Jewish nation, the prophet foresaw with the eyes of the soul, and learning with purified mind from the divine Spirit that taught him what was to happen, he confesses that he was amazed and afraid at what he heard, saying, “O Lord, I have heard your report and was afraid; O Lord, I considered your works and was amazed.”

Hab 2:3–4 (quotation, high confidence) · Hab 3:2 (quotation, high confidence) · Phil 2:6–7 (quotation, high confidence)

Notes and citation

Summary: Habakkuk, foreseeing the second Lord’s incarnation, miracles, and sufferings, was afraid and amazed.

The quotations are Hab 2:3–4, Hab 3:2 (LXX), and Phil 2:6–7. Eusebius calls the Word “second Lord of the universe.” The digital text repeats “διʼ.”

Notes on the original text

Digital text corrected (repeated word): διʼ διʼ ὧν → διʼ ὧν.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.15.2 (Dindorf 3:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-2). (abbreviation not yet checked)

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6.15.3Dindorf 3:377–378

ὁ σω- τὴρ δὲ καὶ κύριος ἡμῶν αὐτὸς οὗτος ὁ τοῦ θεοῦ λόγος “ἐν μέσῳ δύο ζωῶν ἐγνώσθη·” πληθυντικῶς ἐνταῦθα καὶ περισπωμένως τῶν ζωῶν ἀπὸ ἑνικοῦ τοῦ τῆς ζωῆς ὀνόματος ἐξακουομένων.

ho sō- tēr de kai kyrios hēmōn autos houtos ho tou theou logos “en mesǭ dyo zōōn egnōsthē;” plēthyntikōs entautha kai perispōmenōs tōn zōōn apo henikou tou tēs zōēs onomatos exakouomenōn.

And our Savior and Lord himself, the Word of God, “was known in the midst of two lives”; here “lives” (ζωῶν) is heard in the plural with a circumflex, from the singular noun “life.”

Textual problem in this passage: see the notes.

Hab 3:2 (quotation, high confidence)

Notes and citation

Summary: “Two lives” comes from the word for “life,” not “living creature.”

Eusebius distinguishes ζωῶν (“lives”) from ζῴων (“living creatures”), which most Septuagint manuscripts read in Hab 3:2.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.3 (Dindorf 3:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-3). (abbreviation not yet checked)

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6.15.4Dindorf 3:378

οὐ γὰρ παροξυτόνως τῶν ζώων ἀπὸ οὐδετέρου τοῦ ζώου λέγεται, ἀλλὰ ζωῶν περισπωμένως ἀπὸ πληθυντικῆς εὐθείας τῆς αἱ ζωαί. δύο οὑν, φησὶ, ζωῶν μέσον γνωσθήσῃ. μιᾶς γὰρ οὔσης τῆς κατὰ θεὸν ζωῆς, καὶ θατέρας τῆς κατὰ ἄνθρωπον, καὶ τῆς μὲν θνητῆς, τῆς δὲ ἀιδίου, ἀμφοτέρων εἰκότως ὁ κύριος διὰ πείρας ἐλθὼν ἐν μέσῳ δύο ζωῶν γνωσθῆναι λέγεται κατὰ τὴν τῶν ὁ ἑρμηνείαν· κατὰ γὰρ τὸν Ἀκύλαν οὐχ οὕτως, ἀλλʼ “ ἐν τῷ ἐγγίξειν τὰ ἔτη ζώωσον αὐτό” εἴρηται.

ou gar paroxytonōs tōn zōōn apo oudeterou tou zōou legetai, alla zōōn perispōmenōs apo plēthyntikēs eutheias tēs hai zōai. dyo houn, phēsi, zōōn meson gnōsthēsę̄. mias gar ousēs tēs kata theon zōēs, kai thateras tēs kata anthrōpon, kai tēs men thnētēs, tēs de aidiou, amphoterōn eikotōs ho kyrios dia peiras elthōn en mesǭ dyo zōōn gnōsthēnai legetai kata tēn tōn ho hermēneian; kata gar ton Akylan ouch houtōs, allʼ “ en tǭ engixein ta etē zōōson auto” eirētai.

For it is not said ζῴων, with the accent on the penult, from the neuter “living creature,” but ζωῶν with a circumflex, from the plural nominative “lives.” “In the midst of two lives,” then, it says, “you will be known.” For since there is one life according to God and another according to man, the one mortal, the other eternal, the Lord, who came through experience of both, is rightly said to be known in the midst of two lives, according to the translation of the Seventy. According to Aquila it is not so, but it is said, “As the years draw near, give it life.”

Hab 3:2 (quotation, high confidence)

Notes and citation

Summary: Christ is known between two lives, divine and human, in the Septuagint; Aquila reads differently.

The digital text repeats a syllable (οὐδετέρου ἔρου) and reads “τῶν ὁ” for “τῶν ἑβδομήκοντα.”

Notes on the original text

Digital text corrected (repeated syllable): οὐδετέρου ἔρου → οὐδετέρου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.4 (Dindorf 3:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-4). (abbreviation not yet checked)

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6.15.5Dindorf 3:378

τί δὲ αὐτὸ ἢ τὸ κάτεργόν σου φησί; καὶ ὁ Θεοδοτίων δέ φησιν “ ἐν μέσῳ ἐτῶν ζώωσον αὐτόν, ” καὶ ὁ Σύμμαχος ἐντὸς τῶν ἐνιαυτῶν ἀναζώωσον αὐτόν” ἐκδέδωκε. πάντες οὖν ‘‘ζώωσον αὐτόν εἰπόντες σαφῶς ὅτι μὴ περὶ οἶον ἀλόγων τινῶν ἢ λογικῶν ζῴων ὁ λόγος τυγχάνει παρέστησαν.

ti de auto ē to katergon sou phēsi? kai ho Theodotiōn de phēsin “ en mesǭ etōn zōōson auton, ” kai ho Symmachos entos tōn eniautōn anazōōson auton” ekdedōke. pantes oun ‘‘zōōson auton eipontes saphōs hoti mē peri oion alogōn tinōn ē logikōn zǭōn ho logos tynchanei parestēsan.

What is “it” but “your work,” he says? And Theodotion says, “In the midst of years give him life,” and Symmachus has, “Within the years revive him.” So all, by saying “give him life,” made clear that the passage is not about some irrational or rational living creatures.

Hab 3:2 (quotation, high confidence)

Notes and citation

Summary: Aquila, Theodotion, and Symmachus all read “give life,” not “living creatures.”

The versions of Aquila, Theodotion, and Symmachus on Hab 3:2.

Cite (SBL): Eusebius, Dem. ev. 6.15.5 (Dindorf 3:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-5). (abbreviation not yet checked)

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6.15.6Dindorf 3:378

διὸ παρὰ τοῖς ὁ λεγομένου μένου τοῦ “ἐν μέσῳ δύο ζωῶν γνωσθήσῃ” οὐ κατὰ τοὺς πρὸ ἡμῶν ἐξειλήφαμεν, ἀλλὰ δύο ζωὰς τοῦ προφητευομένου δηλοῦσθαι ἔφαμεν, μίαν μὲν τὴν ἔνθεον, θατέραν δὲ τὴν ἀνθρωπίνην.

dio para tois ho legomenou menou tou “en mesǭ dyo zōōn gnōsthēsę̄” ou kata tous pro hēmōn exeilēphamen, alla dyo zōas tou prophēteuomenou dēlousthai ephamen, mian men tēn entheon, thateran de tēn anthrōpinēn.

Therefore we have not taken “In the midst of two lives you will be known,” as it stands in the Seventy, in the way those before us took it, but have said that it means two lives of the one prophesied, the one divine, the other human.

Hab 3:2 (quotation, high confidence)

Notes and citation

Summary: Eusebius departs from earlier interpreters, reading the two lives as Christ’s divine and human lives.

Earlier interpreters (e.g. Origen) took the two “living creatures” as the two cherubim or the two Testaments. The digital text reads “ὁ λεγομένου μένου” for “ἑβδομήκοντα λεγομένου.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.6 (Dindorf 3:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-6). (abbreviation not yet checked)

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6.15.7Dindorf 3:378

τούτοις ὁ προφήτης ἐπιλέγει “ἐν τῷ ταραχθῆναι τὴν ψυχήν μου ἐν ὀργῇ ἐλέους μνησθήσῃ, ” διδάσκων ὅτι τὸν τοῦ πάθους τοῦ προφητευομένου καιρὸν συνιδὼν τῷ πνεύματι τεθορύβητο. πλὴν ἀλλʼ ἐν αὐτῷ τούτῳ, φησὶ, τῷ καιρῷ ἐφʼ ᾧ τὴν ψυχὴν ἐταράχθην, ὀργῆς τοῖς ἀνθρώποις οὐδεπώποτε ἄλλοτε ἐπαιωρηθείσης διὰ τὰς τολμηθείσας κατὰ τοῦ κυρίου δυσσεβείας, ἐλέους αὐτὸς ὁ φιλανθρωπότατος κύριος ἀντὶ ὀργῆς ἐμνήσθη, ὡς ἂν ἀγαθοῦ τυγχάνων πατρὸς υἱός.

toutois ho prophētēs epilegei “en tǭ tarachthēnai tēn psychēn mou en orgę̄ eleous mnēsthēsę̄, ” didaskōn hoti ton tou pathous tou prophēteuomenou kairon synidōn tǭ pneumati tethorybēto. plēn allʼ en autǭ toutǭ, phēsi, tǭ kairǭ ephʼ hǭ tēn psychēn etarachthēn, orgēs tois anthrōpois oudepōpote allote epaiōrētheisēs dia tas tolmētheisas kata tou kyriou dyssebeias, eleous autos ho philanthrōpotatos kyrios anti orgēs emnēsthē, hōs an agathou tynchanōn patros huios.

To this the prophet adds, “When my soul is troubled, in wrath you will remember mercy,” teaching that he was troubled on perceiving in the Spirit the time of the passion of the one prophesied. “But at that very time,” he says, “when my soul was troubled, when wrath hung over men as never before because of the impieties committed against the Lord, the Lord himself, most loving to humanity, remembered mercy instead of wrath, as the Son of a good Father.”

Hab 3:2 (quotation, high confidence)

Notes and citation

Summary: The prophet was troubled at foreseeing the passion, yet at that very time the Lord remembered mercy.

The quotation is Hab 3:2 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.7 (Dindorf 3:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-7). (abbreviation not yet checked)

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6.15.8Dindorf 3:378–379

τὸ γοῦν πάθος αὐτοῦ τῷ παντὶ κόσμῳ σωτηρίας τῆς κατὰ θεὸν καὶ ἐλέους κατέστη αἴτιον. τούτοις ἐπιλέγεται “ὁ θεὸς ἀπὸ Θαιμὰν ἥξει.” τὸ δὲ Θαιμάν μεταλαμβάνεται εἰς τὴν Ἑλλάδα φωνὴν συντέλεια, ὡς μηδὲν διαφέρειν εἰ σαφῶς ἐλέγετο “ὁ θεὸς ἐπὶ συντελείᾳ ἥξει.” ἐπὶ γὰρ συντελείᾳ τοῦ αἰῶνος καὶ ἐν ταῖς ἐσχάταις ταύταις ἡμέραις ἐπέφανεν ἡμῖν ἡ τοῦ θεοῦ τῶν ὅλων διὰ τοὐ σωτῆρος ἡμῶν εὐεργεσία.

to goun pathos autou tǭ panti kosmǭ sōtērias tēs kata theon kai eleous katestē aition. toutois epilegetai “ho theos apo Thaiman hēxei.” to de Thaiman metalambanetai eis tēn Hellada phōnēn synteleia, hōs mēden diapherein ei saphōs elegeto “ho theos epi synteleią hēxei.” epi gar synteleią tou aiōnos kai en tais eschatais tautais hēmerais epephanen hēmin hē tou theou tōn holōn dia tou sōtēros hēmōn euergesia.

For his passion became the cause of salvation according to God and of mercy for the whole world. After this it is said, “God will come from Thaiman.” Thaiman is translated into Greek as “consummation,” so that it makes no difference if it had said plainly, “God will come at the consummation.” For at the consummation of the age and in these last days the benefaction of the God of the universe has appeared to us through our Savior.

Hab 3:3 (quotation, high confidence) · Heb 9:26 (echo, low confidence)

Notes and citation

Summary: Christ’s passion brought mercy to the world; “Teman” means “consummation,” so God came at the end of the age.

The quotation is Hab 3:3 (LXX). Eusebius’s etymology of Teman (“consummation”) differs from the usual meaning “south,” which he gives in 6.15.9.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.8 (Dindorf 3:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-8). (abbreviation not yet checked)

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6.15.9Dindorf 3:379

τάχα δὲ καὶ τὴν δευτέραν αὐτοῦ καὶ ἔνδοξον ἐν τούτοις ἄφιξιν θεσπίζει, ὥστε ἀπὸ ἑτέρας ἀναγινώσκεσθαι ἀρχῆς τὰ ἀπὸ τοῦ ὁ θεὸς ἀπὸ Θαιμὰν ἥξει, ” ὡς ἐπὶ συντελείᾳ τοῦ αἰῶνος ἥξοντος αὐτοῦ ἀπὸ τῶν κατὰ τὰ νότια μέρη τοῦ οὐρανοῦ· μεταλαμβάνεται γὰρ Θαιμάν εἰς τὸν νότον.

tacha de kai tēn deuteran autou kai endoxon en toutois aphixin thespizei, hōste apo heteras anaginōskesthai archēs ta apo tou ho theos apo Thaiman hēxei, ” hōs epi synteleią tou aiōnos hēxontos autou apo tōn kata ta notia merē tou ouranou; metalambanetai gar Thaiman eis ton noton.

Perhaps it also prophesies here his second and glorious coming, so that the words from “God will come from Thaiman” are read as from another beginning, as though he will come at the consummation of the age from the southern parts of heaven; for Thaiman is translated “south.”

Hab 3:3 (quotation, high confidence)

Notes and citation

Summary: The verse may also refer to the second coming from the south of heaven.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.15.9 (Dindorf 3:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-9). (abbreviation not yet checked)

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6.15.10Dindorf 3:379

διόπερ ὁ Θεοδοτίων τοῦτον ἑρμηνεύει τὸν τρόπον “ὁ θεὸς ἀπὸ νοτίου ἥξει.” τὸ δὲ ἑξῆς εἰρημένον “ καὶ ὁ ἅγιος ἐξ ὅρους κατασκίου, δασέος, ” νοήσεις, παραθεὶς τὰς οὕτως ἐχούσας ἐν τῷ Ζαχαρίᾳ φωνὰς ἑώρακα τὴν νύκτα, καὶ ἰδοὺ ἀνὴρ ἐπιβεβηκὼς ἐπὶ ἵππον πυρρὸν, καὶ οὗτος εἱστήκει ἀνὰ μέσον τῶν ὀρέων τόν κατασκίων.”

dioper ho Theodotiōn touton hermēneuei ton tropon “ho theos apo notiou hēxei.” to de hexēs eirēmenon “ kai ho hagios ex horous kataskiou, daseos, ” noēseis, paratheis tas houtōs echousas en tǭ Zacharią phōnas heōraka tēn nykta, kai idou anēr epibebēkōs epi hippon pyrron, kai houtos heistēkei ana meson tōn oreōn ton kataskiōn.”

Therefore Theodotion translates it thus: “God will come from the south.” And what follows, “and the Holy One from a shaded, thickly wooded mountain,” you will understand by setting beside it these words in Zechariah: “I saw by night, and behold, a man riding on a red horse, and he stood among the shaded mountains.”

Hab 3:3 (quotation, high confidence) · Zech 1:8 (quotation, high confidence)

Notes and citation

Summary: Theodotion reads “from the south”; the shaded mountain recalls Zechariah’s rider among the shaded mountains.

The quotations are Hab 3:3 (Theodotion and LXX) and Zech 1:8 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.10 (Dindorf 3:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-10). (abbreviation not yet checked)

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6.15.11Dindorf 3:379

τοῦτον γοῦν τὸν ἐπιβεβηκότα ἐπὶ ἴππον πυρρὸν, καὶ ἑστῶτα ἀνὰ μέσον τῶν ὀρέων τῶν κατασκίων, αὐτὸν ἡγοῦμαι εἶναι τὸν ἐν τῇ μετὰ χεῖρας δηλούμενον προφητείᾳ, φασκούσῃ τὸν ἅγιον ἥξειν ἐξ ὄρους κατασκίου, δασέος. ἐν ἑκατέροις γοῦν ὄρη κατάσκια λέλεκται, καὶ ἡγοῦμαι τοῦ παραδείσου τοῦ θεοῦ τυγχάνειν, ὃν ἐφύτευσεν ἐν Ἐδὲμ κατὰ ἀνατολὰς, ἢ καὶ τῆς ἐπουρανίου Ἱερουσαλήμ. ‘‘ὅρη γὰρ κύκλῳ αὐτῆς, καὶ κύριος κύκλῳ τοῦ λαοῦ αὐτοῦ.

touton goun ton epibebēkota epi ippon pyrron, kai hestōta ana meson tōn oreōn tōn kataskiōn, auton hēgoumai einai ton en tę̄ meta cheiras dēloumenon prophēteią, phaskousę̄ ton hagion hēxein ex orous kataskiou, daseos. en hekaterois goun orē kataskia lelektai, kai hēgoumai tou paradeisou tou theou tynchanein, hon ephyteusen en Edem kata anatolas, ē kai tēs epouraniou Hierousalēm. ‘‘horē gar kyklǭ autēs, kai kyrios kyklǭ tou laou autou.

This one riding on a red horse and standing among the shaded mountains I think is the one shown in the present prophecy, which says that the Holy One will come from a shaded, thickly wooded mountain. In both, shaded mountains are mentioned, and I think they belong to the paradise of God, which he planted in Eden toward the east, or to the heavenly Jerusalem. “For mountains are round about her, and the Lord is round about his people.”

Gen 2:8 (allusion, high confidence) · Ps 125:2 (124:2 LXX) (quotation, high confidence)

Notes and citation

Summary: The rider in Zechariah is the Holy One of Habakkuk; the shaded mountains are paradise or the heavenly Jerusalem.

The allusions are Gen 2:8 and Ps 125:2 (124:2 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.11 (Dindorf 3:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-11). (abbreviation not yet checked)

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6.15.12Dindorf 3:379–380

ταῦτα γοῦν διὰ τὸ πλήρη τυγχάνειν θείων δυ- νάμεων καὶ πνευμάτων ἀγίων ὡς ἂν σύμφυτα καὶ ἀμφιλαφῆ κατάσκια λέγεται. ἀλλʼ ἐν μὲν τῷ Ζαχαρίᾳ σαφῶς ἀνὴρ ἐποχούμενος ἵππῳ πυρρῷ θεωρεῖται, οὕτω τῆς τοῦ σωτῆρος ἡμῶν ἐνανθρωπήσεως καὶ τῆς σαρκὸς, ᾗ ἐπωχήσατο, δηλουμένης· ἐνταῦθα δὲ ὁ θεὸς καὶ ἅγιος ὠνόμασται.

tauta goun dia to plērē tynchanein theiōn dy- nameōn kai pneumatōn agiōn hōs an symphyta kai amphilaphē kataskia legetai. allʼ en men tǭ Zacharią saphōs anēr epochoumenos hippǭ pyrrǭ theōreitai, houtō tēs tou sōtēros hēmōn enanthrōpēseōs kai tēs sarkos, hę̄ epōchēsato, dēloumenēs; entautha de ho theos kai hagios ōnomastai.

These are called shaded, as it were thickly grown and wide-spreading, because they are full of divine powers and holy spirits. But in Zechariah a man is plainly seen riding a red horse, which shows the incarnation of our Savior and the flesh he rode; while here he is named God and Holy One.

Zech 1:8 (allusion, high confidence)

Notes and citation

Summary: Zechariah’s rider on a red horse shows the incarnate Christ; Habakkuk calls him God and Holy One.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.12 (Dindorf 3:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-12). (abbreviation not yet checked)

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6.15.13Dindorf 3:380

ὡς γὰρ ἐκ θεοῦ εἰς ἀνθρώπους τὴν ἄφιξιν πεποιημένος, καὶ ὡς ἂν ἐκ τῶν θειοτέρων χωρίων ἐπιφοιτήσας, λέγεται “ὁ θεὸς ἀπὸ Θαιμὰν ἥξει, καὶ ὁ ἅγιος ἐξ ὄρους κατασκίου, δασέος.” εἶτα ἐξῆς ἐπιλέγει “ ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ, καὶ τῆς αἰνέσεως αὐτοῦ πλήρης ἡ γῆ, καὶ φέγγος αὐτοῦ ὡς φῶς ἔσται.’

hōs gar ek theou eis anthrōpous tēn aphixin pepoiēmenos, kai hōs an ek tōn theioterōn chōriōn epiphoitēsas, legetai “ho theos apo Thaiman hēxei, kai ho hagios ex orous kataskiou, daseos.” eita exēs epilegei “ ekalypsen ouranous hē aretē autou, kai tēs aineseōs autou plērēs hē gē, kai phengos autou hōs phōs estai.’

For as one who made his coming to men from God, and who visited from more divine regions, it is said, “God will come from Thaiman, and the Holy One from a shaded, thickly wooded mountain.” Then it adds next: “His excellence covered the heavens, and the earth is full of his praise; and his brightness will be as light.”

Hab 3:3–4 (quotation, high confidence)

Notes and citation

Summary: God comes from divine regions, and his excellence covers heaven and his praise fills the earth.

The quotations are Hab 3:3–4 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.13 (Dindorf 3:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-13). (abbreviation not yet checked)

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6.15.14Dindorf 3:380

διʼ ὧν ὁμοῦ ἥ τε εἰς οὐρανοὺς ἔνδοξος αὐτοῦ βασιλεία παρίσταται καὶ ἡ μετὰ ταῦτα γενομένη τε καὶ ἐπὶ πλέον γενησομένη εἰς πᾶσαν τὴν γῆν τῆς περὶ αὐτοῦ διδασκαλίας αἴνεσις. τὸ δὲ ‘κέρατα ἐν ταῖς χερσὶν αὐτοῦʼ τῆς βασιλείας αὐτοῦ τὰ σύμβολα δηλοῖ, διʼ ὧν κεράτων τὰς ἀοράτους καὶ ἀντικειμένας δυνάμεις ὠθούμενος καὶ κερατίζων ἀπελαύνει. ἀκολούθως τούτοις ἐπιλέγει “καὶ ἔθετο ἀγάπησιν κραταιὰν ἰσχύος αὑτοῦ.”

diʼ hōn homou hē te eis ouranous endoxos autou basileia paristatai kai hē meta tauta genomenē te kai epi pleon genēsomenē eis pasan tēn gēn tēs peri autou didaskalias ainesis. to de ‘kerata en tais chersin autouʼ tēs basileias autou ta symbola dēloi, diʼ hōn keratōn tas aoratous kai antikeimenas dynameis ōthoumenos kai keratizōn apelaunei. akolouthōs toutois epilegei “kai etheto agapēsin krataian ischyos hautou.”

By these words both his glorious kingdom in heaven is presented and the praise of his teaching, which came about afterwards and will come about still more, over all the earth. And “horns in his hands” shows the symbols of his kingdom, with which horns he thrusts and gores and drives away the invisible and opposing powers. Consistently with this it adds, “And he established a strong love of his strength.”

Hab 3:4 (quotation, high confidence)

Notes and citation

Summary: The verses describe Christ’s heavenly kingdom, the spread of his teaching, and his power over hostile spirits.

The quotation is Hab 3:4 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.15.14 (Dindorf 3:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-14). (abbreviation not yet checked)

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6.15.15Dindorf 3:380–381

καὶ τῆς γε εἰς ἀνθρώπους κραταιᾶς διαθέσεως αὐτοῦ καὶ ἀγάπης δεῖγμα μέγιστον ἦν τὸ ‘πρὸ προσώπου αὐτοῦ πορευθῆναι λόγον, ” δηλονότι τὸν σωτήριον καὶ εὐαγγελικὸν, ἐξελθόντα τε τοῦτον διαδραμεῖν εἰς πεδία, ὥστε ἐν ὀλίγῳ πᾶσαν πληρῶσαι τὴν οἰκουμένην τῆς ὑπʼ αὐτοῦ προξενηθείσης ἅπασιν ἀνθρώποις σωτηρίας ἀκολούθως τῇ προφητείᾳ φησάσῃ “πρὸ προσώπου αὐτοῦ προπορεύσεται λόγος, καὶ ἐξελεύσεται εἰς πεδία.” κατὰ τὴν δευτέραν δὲ αὐτοῦ παρουσίαν ἔτι μᾶλλον καὶ κυριώτερον ὁ λόγος αὐτοῦ πέρας ἐπιθήσει τοῖς τε εἰρημένοις καὶ τοῖς ἐξῆς ἐπιφερομένοις, ἃ καὶ οὐ νῦν ἐξετάζειν καιρός. Ἀπὸ τοῦ Ζαχαρίου.

kai tēs ge eis anthrōpous krataias diatheseōs autou kai agapēs deigma megiston ēn to ‘pro prosōpou autou poreuthēnai logon, ” dēlonoti ton sōtērion kai euangelikon, exelthonta te touton diadramein eis pedia, hōste en oligǭ pasan plērōsai tēn oikoumenēn tēs hypʼ autou proxenētheisēs hapasin anthrōpois sōtērias akolouthōs tę̄ prophēteią phēsasę̄ “pro prosōpou autou proporeusetai logos, kai exeleusetai eis pedia.” kata tēn deuteran de autou parousian eti mallon kai kyriōteron ho logos autou peras epithēsei tois te eirēmenois kai tois exēs epipheromenois, ha kai ou nyn exetazein kairos. Apo tou Zachariou.

And the greatest sign of his strong disposition and love toward men was that “a word went before his face,” clearly the saving word of the gospel, and that it went out and ran through the plains, so that in a short time it filled the whole world with the salvation procured by him for all men, in accordance with the prophecy that says, “Before his face a word will go, and it will go out into the plains.” At his second coming his word will bring still more fully and properly to fulfillment both what has been said and what follows, which it is not now the time to examine. From Zechariah.

Hab 3:5 (quotation, high confidence)

Notes and citation

Summary: The word going before him is the gospel spreading everywhere; the second coming will fulfill the rest. The next heading introduces Zechariah.

The quotation is Hab 3:5 (LXX), which reads “word” (λόγος) where the Hebrew has “plague.” The digital text repeats “πρὸ.”

Notes on the original text

Digital text corrected (repeated word): “πρὸ πρὸ προσώπου → “πρὸ προσώπου.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.15.15 (Dindorf 3:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-15-15). (abbreviation not yet checked)

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preface 6, chapter 16

6.16.1Dindorf 3:381

“Τάδε λέγει κύριος παντοκράτωρ, ὀπίσω δόξης ἀπέσταλκέ με ἐπὶ τὰ ἔθνη τὰ σκυλεύσαντα ὑμᾶς· διότι ὁ ἁπτόμενος ὑμῶν, ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ. διότι ἰδοὺ ἐγὼ ἐπιφέρω τὴν χεῖρά μου ἐπʼ αὐτοὺς, καὶ ἔσονται σκῦλα τοῖς δουλεύσασιν αὐτοῖς, καὶ γνώσεσθε ὅτι κύριος παντοκράτωρ ἐξαπέσταλκέ με.”

“Tade legei kyrios pantokratōr, opisō doxēs apestalke me epi ta ethnē ta skyleusanta hymas; dioti ho haptomenos hymōn, hōs ho haptomenos tēs korēs tou ophthalmou autou. dioti idou egō epipherō tēn cheira mou epʼ autous, kai esontai skyla tois douleusasin autois, kai gnōsesthe hoti kyrios pantokratōr exapestalke me.”

“Thus says the Lord Almighty: After glory he has sent me to the nations that plundered you; for he who touches you is as one who touches the apple of his eye. For behold, I bring my hand upon them, and they shall be spoil for those who served them; and you shall know that the Lord Almighty has sent me.”

Zech 2:8–9 (2:12-Zech LXX) (quotation, high confidence)

Notes and citation

Summary: Zechariah 2: the Lord Almighty has sent me to the nations.

The quotation is Zech 2:8–9 (2:12–13 LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.16.1 (Dindorf 3:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-16-1). (abbreviation not yet checked)

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6.16.2Dindorf 3:381

Κύριος αὐτὸς ὁ παντοκράτωρ ἐν τούτοις ἐαυτὸν ἀπεστάλθαι φησὶ, καὶ τὸν ἀποστείλαντα ὅστις εἴη διδάσκει, λέγων ‘καὶ γνώσεσθε ὅτι κύριος παντοκράτωρ ἐξαπέσταλκέ με.” οὐκοῦν καὶ ἐνταῦθα δύο σαφῶς ἔχεις μιᾳ χρωμένους προσηγορίᾳ, ’τον τε ἀπο- στείλαντα κύριον παντοκράτορα καὶ τὸν ἀποστελλόμενον ὁμώνυμον τῷ ἀποστείλαντι.

Kyrios autos ho pantokratōr en toutois eauton apestalthai phēsi, kai ton aposteilanta hostis eiē didaskei, legōn ‘kai gnōsesthe hoti kyrios pantokratōr exapestalke me.” oukoun kai entautha dyo saphōs echeis mią chrōmenous prosēgorią, ’ton te apo- steilanta kyrion pantokratora kai ton apostellomenon homōnymon tǭ aposteilanti.

The Lord Almighty himself says in these words that he has been sent, and teaches who the sender is, saying, “And you shall know that the Lord Almighty has sent me.” So here too you clearly have two using one name: the Lord Almighty who sends, and the one sent, who bears the same name as the sender.

Zech 2:9 (2:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Both the sender and the one sent are called Lord Almighty.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 6.16.2 (Dindorf 3:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-16-2). (abbreviation not yet checked)

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6.16.3Dindorf 3:381

τίνα δʼ ἂν ἕτερον εἴποις τὸν ἀποστελλόμενον ἢ τὸν διὰ πλειόνων ἡμῖν προηγορευμένον θεὸν λόγον, πρὸς τοῦ πατρὸς ἀπεστάλθαι ὁμολογοῦντα, σαφῶς δὲ εἰρηκότα “ὀπίσω δόξης ἀπέσταλκέ με;” δηλῶν ὅτι προὐπάρχων ἐν δόξῃ τῇ παρὰ τῷ πατρὶ μετὰ ταῦτα ἀπέσταλτο ἐπὶ τὰ ἔθνη τὰ σκυλεύσαντα ὑμᾶς· ἐπὶ γὰρ τὰ πρότερον ἐχθρὰ καὶ πολέμια τοῦ λαοῦ τοῦ θεοῦ ἔθνη ἀποσταλεὶς ὁ τοὺ θεοῦ λόγος ταῦθʼ ὑφʼ ἑαυτὸν ἠγάγετο, σκυλεύσας αὐτὰ διὰ τῶν αὑτοῦ μαθητῶν, οἵτινες ἦσαν μέρος τοῦ ἐκ περιτομῆς λαοῦ, ὅντινα πάλαι καταδεδούλωντο τὰ ἔθνη σκυλεύσαντα αὐτὸν τῇ οἰκείᾳ εἰδωλολατρίᾳ.

tina dʼ an heteron eipois ton apostellomenon ē ton dia pleionōn hēmin proēgoreumenon theon logon, pros tou patros apestalthai homologounta, saphōs de eirēkota “opisō doxēs apestalke me?” dēlōn hoti prouparchōn en doxę̄ tę̄ para tǭ patri meta tauta apestalto epi ta ethnē ta skyleusanta hymas; epi gar ta proteron echthra kai polemia tou laou tou theou ethnē apostaleis ho tou theou logos tauthʼ hyphʼ heauton ēgageto, skyleusas auta dia tōn hautou mathētōn, hoitines ēsan meros tou ek peritomēs laou, hontina palai katadedoulōnto ta ethnē skyleusanta auton tę̄ oikeią eidōlolatrią.

Whom else would you say the one sent is than God the Word, proclaimed by us in many places, who confesses that he was sent by the Father and says plainly, “After glory he has sent me”? He shows that, pre-existing in the glory with the Father, he was afterwards sent to the nations that plundered you. For the Word of God, sent to the nations formerly hostile and at war with the people of God, brought them under himself, plundering them through his disciples, who were part of the people of the circumcision, which the nations had long enslaved, plundering it by their idolatry.

John 17:5 (allusion, medium confidence)

Notes and citation

Summary: The one sent “after glory” is the pre-existent Word, who through his Jewish disciples won over the nations that had once enslaved Israel.

The digital text repeats a syllable (ἕτερον ρον).

Notes on the original text

Digital text corrected (repeated syllable): ἕτερον ρον → ἕτερον.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.16.3 (Dindorf 3:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-16-3). (abbreviation not yet checked)

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6.16.4Dindorf 3:381–382

ταῦτʼ οὖν φησι πείσεσθαι τὰ ἔθνη ἅπερ διατέθεικεν. ὡς γὰρ τὸν λαὸν τοῦ θεοῦ τῆς πατρῴας εὐσεβείας μεταστησάμενα σκῦλα τοῖς ἰδίοις δαίμοσι κατε- στήσαντο, οὕτω ποτὲ καὶ αὐτὰ τῆς πατρικῆς εἰδωλο λάτριας πρὸς τῶν πάλαι δεδουλευκότων αὐτοῖς σκυλευθήσονται, καὶ ὑπὸ τὸν ζυγὸν τῆς καθʼ Ἑβραίους εὐσεβείας μεταστήσονται. τοῦτο δὲ ἔσεσθαί φησιν ὁ κύριος διʼ ἑαυτοῦ ἐπὶ τῷ τοιῷδε κατορθώματι πρὸς τοῦ πατρὸς ἀποσταλησομένου.

tautʼ oun phēsi peisesthai ta ethnē haper diatetheiken. hōs gar ton laon tou theou tēs patrǭas eusebeias metastēsamena skyla tois idiois daimosi kate- stēsanto, houtō pote kai auta tēs patrikēs eidōlo latrias pros tōn palai dedouleukotōn autois skyleuthēsontai, kai hypo ton zygon tēs kathʼ Hebraious eusebeias metastēsontai. touto de esesthai phēsin ho kyrios diʼ heautou epi tǭ toiǭde katorthōmati pros tou patros apostalēsomenou.

So he says the nations will suffer what they inflicted. For as they turned the people of God away from their ancestral piety and made them spoil for their own demons, so they too will one day be plundered of their ancestral idolatry by those who once served them, and be transferred under the yoke of the piety of the Hebrews. The Lord says this will come about through himself, sent by the Father for this achievement.

Zech 2:9 (2:13 LXX) (allusion, high confidence)

Notes and citation

Summary: The nations who led Israel into idolatry will themselves be won from idolatry by Israel’s apostles.

Cite (SBL): Eusebius, Dem. ev. 6.16.4 (Dindorf 3:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-16-4). (abbreviation not yet checked)

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6.16.5Dindorf 3:382

εἴποι δʼ ἄν τις καὶ νοητάς τινας καὶ ἀοράτους δυνάμεις ἔθνη νῦν ὀνομάζεσθαι τὰ σκυλεύσαντα καὶ αἰχμαλωτεύσαντα τὰς τῶν ἀνθρώπων ψυχὰς, ὧν ψυχῶν οὕτω φησὶ κήδεσθαι ὁ φιλάνθρωπος τοῦ θεοῦ λόγος ὡσεί τις ἰδίας ὀφθαλμοῦ κόρης· καὶ δεῖγμα τῆς τοιᾶσδε αὐτοῦ περὶ τὸ τῶν ἀνθρώπων γένος κηδεμονίας τὸ μηδʼ ὑποστείλασθαι αὐτὸν, θεοῦ λόγον ὄντα καὶ ἐν δόξῃ τῆ παρὰ τῷ πατρὶ τυγχάνοντα, τὴν εἰς ἀνθρώπους ἐπιδημίαν τε καὶ οἰκονομίαν ἀναδέξασθαι. Ἀπὸ τοῦ αὐτοῦ.

eipoi dʼ an tis kai noētas tinas kai aoratous dynameis ethnē nyn onomazesthai ta skyleusanta kai aichmalōteusanta tas tōn anthrōpōn psychas, hōn psychōn houtō phēsi kēdesthai ho philanthrōpos tou theou logos hōsei tis idias ophthalmou korēs; kai deigma tēs toiasde autou peri to tōn anthrōpōn genos kēdemonias to mēdʼ hyposteilasthai auton, theou logon onta kai en doxę̄ tē para tǭ patri tynchanonta, tēn eis anthrōpous epidēmian te kai oikonomian anadexasthai. Apo tou autou.

One might also say that the nations named here are certain intelligible and invisible powers that plundered and took captive the souls of men, for which souls the loving Word of God says he cares as for the apple of his own eye; and a sign of his care for the human race is that, though he was the Word of God and in the glory with the Father, he did not shrink from undertaking his coming and dispensation among men. From the same.

Zech 2:8 (2:12 LXX) (allusion, high confidence)

Notes and citation

Summary: The plundering nations may be hostile spiritual powers; the Word cares for souls as for the apple of his eye.

The allusion is Zech 2:8 (2:12 LXX). The last words are a heading.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.16.5 (Dindorf 3:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-13-1/#p-6-16-5). (abbreviation not yet checked)

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