Demonstration of the Gospel 6.17.1–6.18.53

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

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

preface 6, chapter 17

6.17.1Dindorf 3:382

“Τέρπου καὶ εὐφραίνου, θύγατερ Σιῶν, διότι ἰδοὺ ἐγῶ ἔρχομαι, καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει κύριος, καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν κύριον ἐν τῇ ἡμέρᾳ ἐκείνη, καὶ ἔσονται αὐτῷ εἰς λαὸν, καὶ κατασκηνώσω ἐν μέσῳ σου, καὶ γνώσῃ ὅτι κύριος παντοκράτωρ ἐξαπέσταλκέ με πρὸς σέ.”

“Terpou kai euphrainou, thygater Siōn, dioti idou egō erchomai, kai kataskēnōsō en mesǭ sou, legei kyrios, kai katapheuxontai ethnē polla epi ton kyrion en tę̄ hēmerą ekeinē, kai esontai autǭ eis laon, kai kataskēnōsō en mesǭ sou, kai gnōsę̄ hoti kyrios pantokratōr exapestalke me pros se.”

“Rejoice and be glad, daughter of Zion, for behold, I am coming and will dwell in your midst, says the Lord; and many nations will flee for refuge to the Lord on that day and will be his people; and I will dwell in your midst, and you shall know that the Lord Almighty has sent me to you.”

Zech 2:10–11 (2:14-Zech LXX) (quotation, high confidence)

Notes and citation

Summary: Zechariah 2:10–11: the Lord comes to dwell in Zion and nations join him.

The quotation is Zech 2:10–11 (2:14–15 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.17.1 (Dindorf 3:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-17-1). (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).

6.17.2Dindorf 3:382–383

Ἐπεὶ πρόκειται νῦν τὸ δεύτερον αἴτιον ἐκ τῶν προφητῶν ἀποδεῖξαι ἀνθρώποις μέλλον ἐπὶ γῆς συμπολιτεύεσθαι, οἶμαι τούτου παραστατικὸν εἶναι καὶ τὴν παροῦσαν προφητείαν, ὡς διὰ τὸ πρόδηλον μηδὲ πλείονος ἐξεργασίας δεῖσθαι. τηρήσεις δὲ ὅτι καὶ τὴν αἰτίαν αὖθις τῆς ἀφίξεως αὐτοῦ δηλοῖ ἐν οἷς φησι “καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονται αὐτῷ εἰς λαόν.”

Epei prokeitai nyn to deuteron aition ek tōn prophētōn apodeixai anthrōpois mellon epi gēs sympoliteuesthai, oimai toutou parastatikon einai kai tēn parousan prophēteian, hōs dia to prodēlon mēde pleionos exergasias deisthai. tērēseis de hoti kai tēn aitian authis tēs aphixeōs autou dēloi en hois phēsi “kai katapheuxontai ethnē polla epi ton kyrion en tę̄ hēmerą ekeinę̄, kai esontai autǭ eis laon.”

Since the task now is to show from the prophets that the second cause was to live on earth among men, I think the present prophecy too sets this forth, needing no further elaboration because it is so plain. You will notice that it again shows the cause of his coming, where it says, “And many nations will flee for refuge to the Lord on that day and will be his people.”

Zech 2:11 (2:15 LXX) (quotation, high confidence)

Notes and citation

Summary: The prophecy shows that the second cause would live among men, and why: to gather the nations.

“The second cause” (τὸ δεύτερον αἴτιον) is the Word. The digital text reads συμπλιτεύεσθαι for συμπολιτεύεσθαι.

Notes on the original text

Digital text corrected (OCR: dropped letter): συμπλιτεύεσθαι → συμπολιτεύεσθαι.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.17.2 (Dindorf 3:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-17-2). (abbreviation not yet checked)

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6.17.3Dindorf 3:383

ταῦτα δὲ ὁ λόγος τὴν θυγατέρα Σιῶν εὐαγγελίζεται, οὕτω τὴν ἐκκλησίαν τοὐ θεοῦ προσαγορεύων, διὰ τὸ τῆς ἐπουρανίου Ἱερουσαλὴμ θυγατέρα εἶναι δοκεῖν, οὔσης ἐκείνης τῶν ἁγίων, κατὰ τὸν ἱερὸν ἀπόστολον.

tauta de ho logos tēn thygatera Siōn euangelizetai, houtō tēn ekklēsian tou theou prosagoreuōn, dia to tēs epouraniou Hierousalēm thygatera einai dokein, ousēs ekeinēs tōn hagiōn, kata ton hieron apostolon.

These things the passage announces as good news to the daughter of Zion, so calling the church of God, because it seems to be the daughter of the heavenly Jerusalem, which is the mother of the saints, according to the holy apostle.

Gal 4:26 (allusion, high confidence)

Notes and citation

Summary: The daughter of Zion is the church, daughter of the heavenly Jerusalem.

The allusion is Gal 4:26.

Cite (SBL): Eusebius, Dem. ev. 6.17.3 (Dindorf 3:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-17-3). (abbreviation not yet checked)

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6.17.4Dindorf 3:383

ἢ καὶ ἄλλως θυγάτηρ Σιῶν ἡ ἐκκλησία Χριστοῦ λεχθείη ἂν, ὡς ἂν ἐκ τῆς προτέρας συναγωγῆς τῶν ἐκ περιτομῆς διά τε ἀποστόλων καὶ εὐαγγελιστῶν ὑποστᾶσα, οἳ καὶ γεννήματα ἐτύγχανον μητρὸς τῆς ἀπορριφείσης διὰ τὰς οἰκείας δυσσεβείας, καὶ χήρας γεγενημένης διὰ τὸ ἀπελάσαι τὸν ἄνδρα, διὰ τῶν προφητῶν ἐπιμεμψάμενον αὐτῇ καὶ φήσαντα “οὐχ ὡς ἄνδρα με ἐκάλεσας καὶ πατέρα καὶ ἀρχηγὸν τῆς παρθενίας σου;” ὃς καὶ τοῖς ἐξ αὐτῆς γενομένοις τὸν τρόπον τῆς μητρὸς διαβάλλων φησὶ “ποῖον τοῦτο τὸ βιβλίον τοῦ ἀποστασίου τῆς μητρὸς ὑμῶν, ᾧ ἐξαπέστειλα αὐτήν;” καὶ πάλιν “κριθῆτε πρὸς τὴν μητέρα ὑμῶν, κριθῆτε, ὅτι αὕτη οὐ γυνή μου, κἀγὼ οὐκ ἀνὴρ αὐτῆς.”

ē kai allōs thygatēr Siōn hē ekklēsia Christou lechtheiē an, hōs an ek tēs proteras synagōgēs tōn ek peritomēs dia te apostolōn kai euangelistōn hypostasa, hoi kai gennēmata etynchanon mētros tēs aporripheisēs dia tas oikeias dyssebeias, kai chēras gegenēmenēs dia to apelasai ton andra, dia tōn prophētōn epimempsamenon autę̄ kai phēsanta “ouch hōs andra me ekalesas kai patera kai archēgon tēs parthenias sou?” hos kai tois ex autēs genomenois ton tropon tēs mētros diaballōn phēsi “poion touto to biblion tou apostasiou tēs mētros hymōn, hǭ exapesteila autēn?” kai palin “krithēte pros tēn mētera hymōn, krithēte, hoti hautē ou gynē mou, kagō ouk anēr autēs.”

Or in another way the church of Christ might be called daughter of Zion, as having come into being from the former synagogue of those of the circumcision through apostles and evangelists, who were children of a mother cast off for her own impieties and widowed because she drove away her husband, who reproached her through the prophets, saying, “Did you not call me husband and father and guide of your maidenhood?” He, reproaching her children with their mother’s ways, says, “What is this bill of your mother’s divorce, with which I sent her away?” And again: “Plead with your mother, plead; for she is not my wife, and I am not her husband.”

Jer 3:4 (quotation, high confidence) · Isa 50:1 (quotation, high confidence) · Hos 2:2 (2:4 LXX) (quotation, high confidence)

Notes and citation

Summary: The church may be called Zion’s daughter because it was born from Israel through the apostles, while the mother was put away, as the prophets said.

The quotations are Jer 3:4 (LXX), Isa 50:1, and Hos 2:2 (2:4 LXX). The image of divorce is the prophets’ figure for Israel’s relation to God, applied here by Eusebius to the synagogue; translated as written. The digital text reads γενομένοιε.

Notes on the original text

Digital text corrected (OCR: ε for ς): γενομένοιε → γενομένοις.

Topics: Divorce and remarriage

Cite (SBL): Eusebius, Dem. ev. 6.17.4 (Dindorf 3:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-17-4). (abbreviation not yet checked)

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6.17.5Dindorf 3:383

εἰκότως δῆτα ὡς ἂν τὴν μητέρα ἀπαρνησαμένους τοῦ κυρίου τὴν θυγατέρα ἡ παροῦσα προφητεία εὐαγγελίζεται τὴν αὐτοῦ τοῦ κυρίου παρουσίαν. εἴη δʼ ἂν αὕτη ἡ ἐξ ἐθνῶν ἐκκλησία, ἐν χώρᾳ θυγατρὸς τῆς προτέρας διὰ τοὺς ἀποστόλους τοῦ σωτῆρος ἡμῶν λελογισμένη. Ἀπὸ τοῦ αὐτοῦ.

eikotōs dēta hōs an tēn mētera aparnēsamenous tou kyriou tēn thygatera hē parousa prophēteia euangelizetai tēn autou tou kyriou parousian. eiē dʼ an hautē hē ex ethnōn ekklēsia, en chōrą thygatros tēs proteras dia tous apostolous tou sōtēros hēmōn lelogismenē. Apo tou autou.

Fittingly, then, since they rejected the mother, the present prophecy announces to the Lord’s daughter the coming of the Lord himself. This would be the church from the nations, counted in the place of the former one’s daughter through the apostles of our Savior. From the same.

Notes and citation

Summary: The Gentile church, as daughter through the apostles, receives the good news of the Lord’s coming.

The last words are a heading.

Cite (SBL): Eusebius, Dem. ev. 6.17.5 (Dindorf 3:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-17-5). (abbreviation not yet checked)

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preface 6, chapter 18

6.18.1Dindorf 3:383–384

“Ἰδοὺ ἡμέραι ἔρχονται τοῦ κυρίου, καὶ διαμερισθήσονται τὰ σκῦλά σου ἐν σοὶ, καὶ ἐπισυνάξω πάντα τὰ ἔθνη ἐπὶ Ἱερουσαλὴμ εἰς πόλεμον, καὶ ἁλώσεται ἡ πόλις, καὶ διαρπαγήσονται αἶ οἰκίαι, καὶ αἶ γυναῖκες μολυνθήσονται, καὶ ἐξελεύσεται τὸ ἥμισυ τῆς πόλεως ἐν αἰχμαλωσίᾳ, οἶ δὲ κατάλοιποι τοῦ λαοῦ μου οὐ μὴ ἐξολοθρευθῶσι, καὶ ἐξελεύσεται κύριος, καὶ παρατάξεται ἐν τοῖς ἔθνεσιν ἐκείνοις, καθὼς ἡμέρα παρατάξεως αὐτοῦ ἐν ἡμέρᾳ πολέμου.

“Idou hēmerai erchontai tou kyriou, kai diameristhēsontai ta skyla sou en soi, kai episynaxō panta ta ethnē epi Hierousalēm eis polemon, kai halōsetai hē polis, kai diarpagēsontai ai oikiai, kai ai gynaikes molynthēsontai, kai exeleusetai to hēmisy tēs poleōs en aichmalōsią, oi de kataloipoi tou laou mou ou mē exolothreuthōsi, kai exeleusetai kyrios, kai parataxetai en tois ethnesin ekeinois, kathōs hēmera parataxeōs autou en hēmerą polemou.

“Behold, days of the Lord are coming, and your spoils shall be divided in you; and I will gather all the nations against Jerusalem for war, and the city shall be taken, and the houses plundered, and the women defiled; and half of the city shall go out into captivity, but the rest of my people shall not be utterly destroyed. And the Lord shall go forth and fight among those nations, as on the day of his battle in the day of war.

Zech 14:1–3 (quotation, high confidence)

Notes and citation

Summary: Zechariah 14 foretells the capture of Jerusalem and the Lord fighting among the nations.

The quotation, continuing through 6.18.3, is Zech 14:1–9 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.18.1 (Dindorf 3:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-1). (abbreviation not yet checked)

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6.18.2Dindorf 3:384

καὶ στήσονται οἱ πόδες αὐτοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπὶ τὸ ὄρος τῶν ἐλαιῶν τὸ κατέναντι Ἱερουσαλὴμ ἐξ ἀνατολῶν, καὶ σχισθήσεται τὸ ὅρος τῶν ἐλαιῶν, τὸ ἥμισυ αὐτοῦ πρὸς ἀνατολὰς καὶ τὸ ἥμισυ αὐτοῦ πρὸς θάλασσαν, χάος μέγα σφόδρα, καὶ κλινεῖ τὸ ἥμισυ τοῦ ὅρους πρὸς τὸν βορρᾶν καὶ τὸ ἥμισυ αὐτοῦ πρὸς νότον καὶ ἐμφραχθήσεται ἡ κοιλὰς τῶν ὀρέων μου, καὶ ἐγκολληθήσεται ἡ φάραγξ ὀρέων ἴως Ἀσαὴλ, καὶ ἐμφραχθήσεται ὃν τρόπον ἐνεφράγη ἀπὸ προσώπου τοῦ σεισμοῦ ἐν ἡμέραις Ὀζίου βασιλέως Ἰούδα. καὶ παρέσται κύριος ὁ θεός μου καὶ πάντες οἱ ἅγιοι μετʼ αὐτοῦ. καὶ ἔσται ἐν ἐκείνῃ τῇ ἡμέρᾳ, οὐκ ἔσται φᾶς, ἀλλὰ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν.

kai stēsontai hoi podes autou en tę̄ hēmerą ekeinę̄ epi to oros tōn elaiōn to katenanti Hierousalēm ex anatolōn, kai schisthēsetai to horos tōn elaiōn, to hēmisy autou pros anatolas kai to hēmisy autou pros thalassan, chaos mega sphodra, kai klinei to hēmisy tou horous pros ton borran kai to hēmisy autou pros noton kai emphrachthēsetai hē koilas tōn oreōn mou, kai enkollēthēsetai hē pharanx oreōn iōs Asaēl, kai emphrachthēsetai hon tropon enephragē apo prosōpou tou seismou en hēmerais Oziou basileōs Iouda. kai parestai kyrios ho theos mou kai pantes hoi hagioi metʼ autou. kai estai en ekeinę̄ tę̄ hēmerą, ouk estai phas, alla psychos kai pagos estai mian hēmeran.

And his feet shall stand on that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives shall be split, half of it toward the east and half toward the sea, a very great chasm; and half of the mountain shall lean toward the north and half toward the south. And the valley of my mountains shall be blocked up, and the ravine of the mountains shall be joined as far as Asael, and it shall be blocked up as it was blocked up before the earthquake in the days of Uzziah king of Judah. And the Lord my God shall come, and all the holy ones with him. And it shall be on that day that there shall be no light, but cold and frost for one day.

Zech 14:4–6 (quotation, high confidence)

Notes and citation

Summary: The Lord’s feet stand on the Mount of Olives, which splits in two.

Zech 14:4–7 (LXX). The digital text has a stray numeral “2” and repeats a syllable (ἐμφραχθήσεται ἔται).

Notes on the original text

Digital text corrected (repeated syllable; stray line number): πρὸς νότον 2 καὶ → πρὸς νότον καὶ; ἐμφραχθήσεται ἔται ὃν → ἐμφραχθήσεται ὃν.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.18.2 (Dindorf 3:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-2). (abbreviation not yet checked)

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6.18.3Dindorf 3:384

καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ κυρίῳ, καὶ οὐχ ἡμέρα, καὶ οὐχὶ νὺξ, τὸ πρὸς ἑσπέραν ἔσται φῶς. καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ἐξελεύσεται ὕδωρ ζῶν ἐξ Ἱερουσαλήμ. τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην καὶ τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν ἐσχάτην. ἐν θέρει καὶ ἐν ἔαρι ἔσται οὕτως. καὶ ἔσται κύριος εἰς βασιλέα ἐπὶ πᾶσαν τὴν γῆν, ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ἓν, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον.”

kai hē hēmera ekeinē gnōstē tǭ kyriǭ, kai ouch hēmera, kai ouchi nyx, to pros hesperan estai phōs. kai estai en tę̄ hēmerą ekeinę̄, exeleusetai hydōr zōn ex Hierousalēm. to hēmisy autou eis tēn thalassan tēn prōtēn kai to hēmisy autou eis tēn thalassan tēn eschatēn. en therei kai en eari estai houtōs. kai estai kyrios eis basilea epi pasan tēn gēn, en tę̄ hēmerą ekeinę̄ estai kyrios heis, kai to onoma autou hen, kykloun pasan tēn gēn kai tēn erēmon.”

And that day is known to the Lord, and not day, and not night; and toward evening there shall be light. And on that day living water shall go forth from Jerusalem, half of it to the former sea and half to the last sea; in summer and in spring it shall be so. And the Lord shall be king over all the earth; on that day the Lord shall be one and his name one, encircling all the earth and the wilderness.”

Zech 14:7–9 (quotation, high confidence)

Notes and citation

Summary: Living water flows from Jerusalem, and the Lord becomes king over all the earth.

Zech 14:7–9 (LXX).

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.18.3 (Dindorf 3:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-3). (abbreviation not yet checked)

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6.18.4Dindorf 3:384–385

Μετὰ τὴν πρώτην πολιορκίαν τῆς Ἱερουσαλὴμ καὶ τὴν παντελῆ καθαίρεσιν αὐτῆς καὶ ἐρήμωσιν τὴν ὑπὸ Βαβυλωνίων καὶ μετὰ τὴν ἀπὸ τῆς πολεμίας γῆς ἐπὶ τὴν οἰκείαν ἐπάνοδον, τὴν ἐπὶ Κύρου τοῦ Περσῶν βασιλέως γενομένην, ἄρτι τῆς Ἱερουσαλὴμ ἀνεγηγερμένης, ἀνανεωθέντος δὲ τοῦ ἁγιάσματος καὶ τοῦ πρὸς αὐτῷ θυσιαστηρίου ἐπὶ Δαρείου τοῦ Περσοῦ, ὁ παρὼν προφήτης θεσπίζει, τὴν μετὰ ταῦτα δευτέραν πολιορκίαν τῆς Ἱερουσαλὴμ σημαίνων, ἣν πἐπονθεν ὑπὸ Ῥωμαίων οὐκ ἄλλοτε ἢ μετὰ τὰ κατὰ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τοῖς οἰκήτορσιν αὐτῆς τετολμημένα.

Meta tēn prōtēn poliorkian tēs Hierousalēm kai tēn pantelē kathairesin autēs kai erēmōsin tēn hypo Babylōniōn kai meta tēn apo tēs polemias gēs epi tēn oikeian epanodon, tēn epi Kyrou tou Persōn basileōs genomenēn, arti tēs Hierousalēm anegēgermenēs, ananeōthentos de tou hagiasmatos kai tou pros autǭ thysiastēriou epi Dareiou tou Persou, ho parōn prophētēs thespizei, tēn meta tauta deuteran poliorkian tēs Hierousalēm sēmainōn, hēn peponthen hypo Rhōmaiōn ouk allote ē meta ta kata tou sōtēros hēmōn Iēsou Christou tois oikētorsin autēs tetolmēmena.

After the first siege of Jerusalem and its complete destruction and desolation by the Babylonians, and after the return from the enemy’s land to their own under Cyrus king of the Persians, when Jerusalem had just been rebuilt and the sanctuary and its altar renewed under Darius the Persian, the present prophet prophesies, signifying the second siege of Jerusalem afterwards, which it suffered at the hands of the Romans at no other time than after what its inhabitants had dared against our Savior Jesus Christ.

Notes and citation

Summary: Zechariah, writing after the return from Babylon, foretells the later Roman siege of Jerusalem, which followed the crime against Christ.

Eusebius connects the Roman siege of AD 70 with the rejection of Jesus; translated as written.

Cite (SBL): Eusebius, Dem. ev. 6.18.4 (Dindorf 3:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-4). (abbreviation not yet checked)

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6.18.5Dindorf 3:385

ἐναργέστατα τοιγαροῦν καὶ ἐνταῦθα τοῦ σωτῆρος ἡμῶν τοῦ θεοῦ λόγου ἡ παρουσία καὶ τὰ ἐπὶ ταύτῃ συμβεβηκότα δηλοῦνται. ταῦτα δὲ ἦν ὁμοῦ τὰ περὶ τὸν καιρὸν τοῦ πάθους αὐτοῦ πεπραγμένα, καὶ ἡ παραυτίκα τῷ Ἑβραίων ἔθνει ἐπελθοῦσα πολιορκία, καὶ τῆς Ἱερουσαλὴμ ἡ ἅλωσις, καὶ ἡ πρὸς τούτοις κλῆσις τῶν ἐθνῶν, τοῦ τε ἑνὸς καὶ μόνου θεοῦ εἰς πᾶν γένος ἀνθρώπων ἐπίγνωσις.

enargestata toigaroun kai entautha tou sōtēros hēmōn tou theou logou hē parousia kai ta epi tautę̄ symbebēkota dēlountai. tauta de ēn homou ta peri ton kairon tou pathous autou pepragmena, kai hē parautika tǭ Hebraiōn ethnei epelthousa poliorkia, kai tēs Hierousalēm hē halōsis, kai hē pros toutois klēsis tōn ethnōn, tou te henos kai monou theou eis pan genos anthrōpōn epignōsis.

Most clearly, then, here too the coming of our Savior, God the Word, and what happened upon it are shown: namely, what was done about the time of his passion, the siege that immediately came upon the Hebrew nation, the capture of Jerusalem, and besides these the calling of the nations and the knowledge of the one and only God among every race of men.

Notes and citation

Summary: The prophecy shows Christ’s coming, his passion, the siege and capture of Jerusalem, and the calling of the nations.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.18.5 (Dindorf 3:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-5). (abbreviation not yet checked)

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6.18.6Dindorf 3:385–386

ὅ γε μὴν πνευματοφόρος προφήτης περιπαθέστερον ὡς ἂν ἐπʼ οἰκείοις ὀλοφυρόμενος τοῖς ἐκ περιτομῆς, ἐκ τῆς κατʼ αὐτῶν ἐκφωνήσεως τὴν καταρχὴν πεποίηται τῆς προφητείας. ἡμέρας δὴ οὖν τοῦ κυρίου, ὥσπερ οὑν καὶ ἐν ἑτέροις κἀνταῦθα ὀνομάζει, οὕτως τὸν χρόνον τῆς εἰς ἀνθρώπους τοῦ Χριστοῦ παρουσίας σημαίνων, καὶ σαφῶς δηλῶν ὡς ἄρα ὁ κύριος αὐτὸς, οἶα φῶς ἀληθινὸν τυγχάνων, ἰδίων ποιητής ποτε γενήσεται ἡμερῶν, τοῖς τε ἐπὶ γῆς ἅπασιν ἀνθρώποις ἐπιλάμψει, τῶν ἐθνῶν ἁπάντων αὐτόν τε καὶ τὰς ἀκτῖνας τοῦ φωτὸς αὐτοῦ καταδεξαμένων, ὅτε τῶν ἐθνῶν ἁπάντων φωτιζομένων, κατὰ τὸ ‘τέθεικά σε εἰς φῶς ἐθνῶν, εἰς διαθήκην γένους, ” τὸ Ἰουδαίων ἔθνος διὰ τὴν εἰς αὐτὸν ἀπιστίαν τοῖς ἐσχάτοις περιπεσεῖται δεινοῖς.

ho ge mēn pneumatophoros prophētēs peripathesteron hōs an epʼ oikeiois olophyromenos tois ek peritomēs, ek tēs katʼ autōn ekphōnēseōs tēn katarchēn pepoiētai tēs prophēteias. hēmeras dē oun tou kyriou, hōsper houn kai en heterois kantautha onomazei, houtōs ton chronon tēs eis anthrōpous tou Christou parousias sēmainōn, kai saphōs dēlōn hōs ara ho kyrios autos, oia phōs alēthinon tynchanōn, idiōn poiētēs pote genēsetai hēmerōn, tois te epi gēs hapasin anthrōpois epilampsei, tōn ethnōn hapantōn auton te kai tas aktinas tou phōtos autou katadexamenōn, hote tōn ethnōn hapantōn phōtizomenōn, kata to ‘tetheika se eis phōs ethnōn, eis diathēkēn genous, ” to Ioudaiōn ethnos dia tēn eis auton apistian tois eschatois peripeseitai deinois.

The Spirit-bearing prophet, lamenting with deep feeling as over his own people, those of the circumcision, began his prophecy with the declaration against them. He names the days of the Lord, here as elsewhere, signifying thus the time of Christ’s coming among men, and clearly showing that the Lord himself, being true light, would one day become the maker of his own days and would shine on all men on earth, all the nations receiving him and the rays of his light, when, all the nations being enlightened, in accordance with “I have set you for a light of the nations, for a covenant of the race,” the Jewish nation would fall into the worst evils because of its unbelief in him.

Isa 42:6 (quotation, high confidence)

Notes and citation

Summary: “The days of the Lord” are Christ’s coming, when the nations receive his light and the unbelieving nation suffers.

The quotation is Isa 42:6 (LXX). Eusebius’s view of the Jewish nation’s suffering as punishment for unbelief is translated as written.

Cite (SBL): Eusebius, Dem. ev. 6.18.6 (Dindorf 3:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-6). (abbreviation not yet checked)

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6.18.7Dindorf 3:386

τοιοῦτον γάρ ἐστι τὸ ‘‘ἰδοὺ ἡμέραι ἐρχονται τοῦ κυρίου, καὶ διαμερισθήσονται τὰ σκῦλά σου ἐν σοὶ, καὶ ἐπισυνάξω πάντα τὰ ἔθνη ἐπὶ Ἱερουσαλὴμ εἰς πόλεμον, καὶ ἁλώσεται ἡ πόλις, καὶ διαρπαγήσονται αἱ οἰκίαι, καὶ αἶ γυναῖκες μολυνθήσονται, καὶ ἐξελεύσεται τὸ ἥμισυ τῆς πόλεως ἐν αἰχμαλωσίᾳ.”

toiouton gar esti to ‘‘idou hēmerai erchontai tou kyriou, kai diameristhēsontai ta skyla sou en soi, kai episynaxō panta ta ethnē epi Hierousalēm eis polemon, kai halōsetai hē polis, kai diarpagēsontai hai oikiai, kai ai gynaikes molynthēsontai, kai exeleusetai to hēmisy tēs poleōs en aichmalōsią.”

For such is the meaning of “Behold, days of the Lord are coming, and your spoils shall be divided in you; and I will gather all the nations against Jerusalem for war, and the city shall be taken, and the houses plundered, and the women defiled; and half of the city shall go out into captivity.”

Zech 14:1–2 (quotation, high confidence)

Notes and citation

Summary: The opening verses describe the capture of Jerusalem.

The quotation is Zech 14:1–2 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.18.7 (Dindorf 3:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-7). (abbreviation not yet checked)

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6.18.8Dindorf 3:386

μετὰ δὲ τὴν τῆς Ἱερουσαλὴμ πολιορκίαν, καὶ τὴν μετʼ αὐτὴν αἰχμαλωσίαν τοῦ Ἰουδαίων ἔθνους, ἐπιλέγει ἐξῆς ἀγαθὰ τοῖς πᾶσι θεσπίζων “καὶ ἔσται κύριος εἰς βασιλέα ἐπὶ πᾶσαν τὴν γὴν.” καὶ πάλιν “ἔσται κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ὲν, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον.

meta de tēn tēs Hierousalēm poliorkian, kai tēn metʼ autēn aichmalōsian tou Ioudaiōn ethnous, epilegei exēs agatha tois pasi thespizōn “kai estai kyrios eis basilea epi pasan tēn gēn.” kai palin “estai kyrios heis, kai to onoma autou en, kykloun pasan tēn gēn kai tēn erēmon.

After the siege of Jerusalem and the captivity of the Jewish nation that followed it, it adds next, prophesying good things for all: “And the Lord shall be king over all the earth.” And again: “The Lord shall be one and his name one, encircling all the earth and the wilderness.”

Zech 14:9 (quotation, high confidence)

Notes and citation

Summary: After the siege comes the Lord’s universal reign.

The quotations are Zech 14:9 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.18.8 (Dindorf 3:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-8). (abbreviation not yet checked)

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6.18.9Dindorf 3:386

ἀλλὰ γὰρ καὶ τὸ Ἰουδαίων ἔθνος τοιαῦτα πείσεσθαι ἐν ταῖς τοῦ κυρίου ἡμέραις τῆς προρρήσεως ἀποφηναμένης, τίς οὐκ ἂν θαυμάσειε τῆς προρρήσεως τὸ ἀποτέλεσμα; ἅμα γὰρ Ἰησοῦς ὁ σωτὴρ καὶ κύριος ἡμῶν παρῆν, ἠσέβουν τε εἰς αὐτὸν οἱ ἐκ περιτομῆς, καὶ πάντα αὐτοῖς ἀθρόως τὰ προηγορευμένα μετὰ πεντακοσιοστὸν ἔτος τῆς προρρήσεως τέλους ἐτύγχανεν, ἐξ αὐτοῦ Πιλάτου καὶ μέχρι τῆς κατὰ Νέρωνα καὶ Τίτον καὶ Οὐεσπασιανὸν πολιορκίας οὐ διαλελοιπότων αὐτοὺς παντοίων καὶ ἐπαλλήλων συμφορῶν, ὡς πάρεστιν ἐκ τῆς Φλαυίου Ἰωσήπου γραφείσης ἱστορίας ἀναλέξασθαι.

alla gar kai to Ioudaiōn ethnos toiauta peisesthai en tais tou kyriou hēmerais tēs prorrēseōs apophēnamenēs, tis ouk an thaumaseie tēs prorrēseōs to apotelesma? hama gar Iēsous ho sōtēr kai kyrios hēmōn parēn, ēseboun te eis auton hoi ek peritomēs, kai panta autois athroōs ta proēgoreumena meta pentakosioston etos tēs prorrēseōs telous etynchanen, ex autou Pilatou kai mechri tēs kata Nerōna kai Titon kai Ouespasianon poliorkias ou dialeloipotōn autous pantoiōn kai epallēlōn symphorōn, hōs parestin ek tēs Phlauiou Iōsēpou grapheisēs historias analexasthai.

Since the prediction declared that the Jewish nation would suffer such things in the days of the Lord, who would not marvel at the fulfillment of the prediction? For as soon as Jesus our Savior and Lord was present and those of the circumcision acted impiously toward him, all that had been foretold came to pass upon them at once, some five hundred years after the prediction, from Pilate himself until the siege under Nero, Titus, and Vespasian, all kinds of successive calamities never leaving them, as one can read in the history written by Flavius Josephus.

Notes and citation

Summary: From Pilate to the Roman siege, the Jews suffered what Zechariah foretold, as Josephus records.

The reference is to Josephus’s Jewish War. Eusebius’s interpretation is translated as written.

Cite (SBL): Eusebius, Dem. ev. 6.18.9 (Dindorf 3:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-9). (abbreviation not yet checked)

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6.18.10Dindorf 3:386

τότε μὲν οὖν εἰκὸς τὸ ἥμισυ τῆς πόλεως ἀπολωλέναι τῇ πολιορκίᾳ, ὥς φησιν ἡ προφητεία· μετʼ οὐ πολὺν δὲ χρόνον, κατὰ Ἀδριανὸν αὐτοκράτορα κινήσεως αὖθις Ἰουδαϊκῆς γενομένης, τὸ λοιπὸν τῆς πόλεως μέρος ἥμισυ πολιορκηθὲν αὖθις ἐξελαύνεται, ὡς ἐξ ἐκείνου καὶ εἰς δεῦρο πάμπαν ἄβατον αὐτοῖς γενέσθαι τὸν τόπον.

tote men oun eikos to hēmisy tēs poleōs apolōlenai tę̄ poliorkią, hōs phēsin hē prophēteia; metʼ ou polyn de chronon, kata Adrianon autokratora kinēseōs authis Ioudaïkēs genomenēs, to loipon tēs poleōs meros hēmisy poliorkēthen authis exelaunetai, hōs ex ekeinou kai eis deuro pampan abaton autois genesthai ton topon.

Then, it is likely, half of the city perished in the siege, as the prophecy says; and not long afterwards, under the emperor Hadrian, when another Jewish revolt arose, the remaining half of the city was besieged again and driven out, so that from then until now the place has become wholly inaccessible to them.

Zech 14:2 (allusion, high confidence)

Notes and citation

Summary: Half the city fell under Titus, and the rest under Hadrian, after which Jews were barred from Jerusalem.

The reference is to the Bar Kokhba revolt (132–135) and Hadrian’s ban on Jews entering Jerusalem.

Cite (SBL): Eusebius, Dem. ev. 6.18.10 (Dindorf 3:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-10). (abbreviation not yet checked)

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6.18.11Dindorf 3:386–387

εἰ δὲ λέγοι τις κατὰ Ἀντίοχον τὸν Ἐπιφανῆ ταῦτα πεπληρῶσθαι, σκεψάσθω εἰ οἷός τέ ἐστιν ἀποδιδόναι καὶ τὰ λοιπὰ τῆς προφητείας κατὰ τοὺς Ἀντόχου χρόνους· οἶον τὸ αἰχμαλωσίαν πεπονθέναι τὸν λαὸν, καὶ τὸ στῆναι τοὺς πόδας κυρίου ἐπὶ τὸ τῶν ἐλαιῶν ὅρος, καὶ εἰ γέγονε κύριος εἰς βασιλέα ἐπὶ πᾶσαν τὴν γῆν ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ εἰ τὸ ὄνομα κυρίου ἐκύκλωσε τὴν γῆν πᾶσαν καὶ τὴν ἔρημον, ὅτε τῆς Συρίας Ἀντίοχος ἐκράτει· καὶ τὰ λοιπὰ δὲ τῆς προρρήσεως ὁποίου τέλους ἔτυχεν Ἀντιόχου βασιλεύοντος πῶς τις ἀποδώσει;

ei de legoi tis kata Antiochon ton Epiphanē tauta peplērōsthai, skepsasthō ei hoios te estin apodidonai kai ta loipa tēs prophēteias kata tous Antochou chronous; oion to aichmalōsian peponthenai ton laon, kai to stēnai tous podas kyriou epi to tōn elaiōn horos, kai ei gegone kyrios eis basilea epi pasan tēn gēn en tę̄ hēmerą ekeinę̄, kai ei to onoma kyriou ekyklōse tēn gēn pasan kai tēn erēmon, hote tēs Syrias Antiochos ekratei; kai ta loipa de tēs prorrēseōs hopoiou telous etychen Antiochou basileuontos pōs tis apodōsei?

If anyone should say that these things were fulfilled under Antiochus Epiphanes, let him consider whether he can explain the rest of the prophecy in the times of Antiochus too: for example, that the people suffered captivity; that the feet of the Lord stood on the Mount of Olives; whether the Lord became king over all the earth on that day; and whether the name of the Lord encircled all the earth and the wilderness when Antiochus ruled Syria. And how will anyone explain what fulfillment the rest of the prediction received in the reign of Antiochus?

Notes and citation

Summary: The prophecy cannot be explained by the time of Antiochus Epiphanes.

The digital text repeats a syllable (προφητείας ας) and reads Ἀντόχου.

Notes on the original text

Digital text corrected (repeated syllable): προφητείας ας → προφητείας.

Cite (SBL): Eusebius, Dem. ev. 6.18.11 (Dindorf 3:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-11). (abbreviation not yet checked)

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6.18.12Dindorf 3:387

καθʼ ἡμᾶς δὲ ταῦτα καὶ πρὸς λέξιν μὲν ἀποδέδοται, καὶ καθʼ ἑτέραν δὲ διάνοιαν· μετὰ γὰρ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίαν ἡ πόλις αὐτῶν, αὕτη γε ἡ Ἱερουσαλὴμ, καὶ τὸ πάν σύστημα καὶ πολίτευμα τῆς κατὰ τὸν νόμον Μώσεως θρησκείας καθῃρεῖτο· αὐτίκα δὲ τὴν κατὰ διάνοιαν αἰχμαλωσίαν πρὸς τῇ σωματικῇ πεπόνθασι, τὸν σωτῆρα καὶ λυτρωτὴν τῶν ἀνθρωπίνων ψυχῶν μὴ παραδεξάμενοι, τὸν ἐλθόντα κηρῦξαι τοῖς ὑπὸ δαιμόνων πονηρῶν αἰχμαλώτοις ἄφεσιν καὶ τοῖς τὰς διανοίας τυφλοῖς ἀνάβλεψιν.

kathʼ hēmas de tauta kai pros lexin men apodedotai, kai kathʼ heteran de dianoian; meta gar tēn tou sōtēros hēmōn Iēsou Christou parousian hē polis autōn, hautē ge hē Hierousalēm, kai to pan systēma kai politeuma tēs kata ton nomon Mōseōs thrēskeias kathę̄reito; autika de tēn kata dianoian aichmalōsian pros tę̄ sōmatikę̄ peponthasi, ton sōtēra kai lytrōtēn tōn anthrōpinōn psychōn mē paradexamenoi, ton elthonta kēryxai tois hypo daimonōn ponērōn aichmalōtois aphesin kai tois tas dianoias typhlois anablepsin.

On our view these things have been explained both literally and in another sense. For after the coming of our Savior Jesus Christ their city, Jerusalem itself, and the whole system and commonwealth of worship according to the law of Moses was destroyed; and at once they suffered, besides the bodily captivity, captivity in the mind, not having received the Savior and redeemer of human souls, who came to proclaim release to those held captive by wicked demons and recovery of sight to those blind in mind.

Isa 61:1 (allusion, high confidence) · Luke 4:18 (allusion, medium confidence)

Notes and citation

Summary: Literally, Jerusalem and the Mosaic worship were destroyed; spiritually, those who rejected Christ remained captive.

The allusion is Isa 61:1 / Luke 4:18.

Cite (SBL): Eusebius, Dem. ev. 6.18.12 (Dindorf 3:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-12). (abbreviation not yet checked)

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6.18.13Dindorf 3:387

ταῦτα δὲ πεπονθότων ἐκείνων διὰ τὴν ἀπιστίαν αὐτῶν, οἶ τὸν σφόν λυτρωτὴν ἐπιγνόντες, οἰκεῖοί τε αὐτοῦ γενόμενοι μαθηταὶ καὶ ἀπόστολοι καὶ εὐαγγελισταὶ, πλεῖστοί τε ἄλλοι τῶν ἐκ περιτομῆς εἰς αὐτὸν πεπιστευκότων, περὶ ὧν φησιν ὁ ἀπόστολος ‘‘οὕτω καὶ νῦν λεῖμμα κατʼ ἐκλογὴν χάριτος γέγονε.”

tauta de peponthotōn ekeinōn dia tēn apistian autōn, oi ton sphon lytrōtēn epignontes, oikeioi te autou genomenoi mathētai kai apostoloi kai euangelistai, pleistoi te alloi tōn ek peritomēs eis auton pepisteukotōn, peri hōn phēsin ho apostolos ‘‘houtō kai nyn leimma katʼ eklogēn charitos gegone.”

While they suffered these things because of their unbelief, those who recognized their redeemer and became his own disciples, apostles, and evangelists, and very many others of the circumcision who believed in him, of whom the apostle says, “So too at the present time a remnant has come into being according to the election of grace,”

Rom 11:5 (quotation, high confidence)

Notes and citation

Summary: A remnant of Jews believed in Christ, as Paul says.

The quotation is Rom 11:5.

Cite (SBL): Eusebius, Dem. ev. 6.18.13 (Dindorf 3:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-13). (abbreviation not yet checked)

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6.18.14Dindorf 3:387–388

καὶ τὸ “εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοι ώθημεν·” τῆς νενοημένης ἡμῖν κατὰ διάνοιαν πολιορκίας ἄπειροι διεφυλάχθησαν οὐ μόνον, ἀλλὰ καὶ τῆς πρὸς λέξιν ἀποδοθείσης. οἶ γοῦν ἀπόστολοι καὶ μαθηταὶ τοῦ σωτῆρος ἡμῶν, καὶ πάντες οἱ ἐξ Ἰουδαίων εἰς αὐτὸν πεπιστευκότες, μακρὰν τῆς Ἰουδαίας γῆς γενόμενοι, καὶ τοῖς λοιποῖς ἔθνεσιν ἐπισπαρέντες, τὸν κατὰ τῶν οἰκούντων τὴν πόλιν ὄλεθρον διαδρᾶναι τότε ἠδυνήθησαν.

kai to “ei mē kyrios Sabaōth enkatelipen hēmin sperma, hōs Sodoma an egenēthēmen kai hōs Gomorra an hōmoi ōthēmen;” tēs nenoēmenēs hēmin kata dianoian poliorkias apeiroi diephylachthēsan ou monon, alla kai tēs pros lexin apodotheisēs. oi goun apostoloi kai mathētai tou sōtēros hēmōn, kai pantes hoi ex Ioudaiōn eis auton pepisteukotes, makran tēs Ioudaias gēs genomenoi, kai tois loipois ethnesin episparentes, ton kata tōn oikountōn tēn polin olethron diadranai tote ēdynēthēsan.

and, “Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom and been made like Gomorrah”: these were preserved unharmed not only from the siege understood by us in the spiritual sense, but also from the one explained literally. For the apostles and disciples of our Savior, and all from the Jews who believed in him, being far from the land of Judea and scattered among the other nations, were then able to escape the destruction that came upon the inhabitants of the city.

Isa 1:9 (quotation, high confidence) · Rom 9:29 (quotation, high confidence)

Notes and citation

Summary: The believing remnant escaped both the spiritual captivity and the literal siege, being scattered among the nations.

The quotation is Isa 1:9, as in Rom 9:29.

Cite (SBL): Eusebius, Dem. ev. 6.18.14 (Dindorf 3:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-14). (abbreviation not yet checked)

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6.18.15Dindorf 3:388

καὶ τοῦτο δὲ ἡ προφητεία προλαβοῦσα ἐθέσπισε διʼ ὧν ἔφησεν “οἱ δὲ κατάλοιποι τοῦ λαοῦ μου οὐ μὴ ἐξολοθρευθῶσιν.” οἷς ἑξῆς ἐπιλέγει “καὶ ἐξελεύσεται κύριος καὶ παρατάξεται ἐν τοῖς ἔθνεσιν ἐκείνοις, καθὼς ἡμέρα παρατάξεως αὐτοῦ ἐν ἡμέρᾳ πολέμου.”

kai touto de hē prophēteia prolabousa ethespise diʼ hōn ephēsen “hoi de kataloipoi tou laou mou ou mē exolothreuthōsin.” hois hexēs epilegei “kai exeleusetai kyrios kai parataxetai en tois ethnesin ekeinois, kathōs hēmera parataxeōs autou en hēmerą polemou.”

The prophecy foretold this too when it said, “But the rest of my people shall not be utterly destroyed.” After which it adds: “And the Lord shall go forth and fight among those nations, as on the day of his battle in the day of war.”

Zech 14:2–3 (quotation, high confidence)

Notes and citation

Summary: The prophecy foretold the survival of the remnant.

The quotations are Zech 14:2–3 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.18.15 (Dindorf 3:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-15). (abbreviation not yet checked)

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6.18.16Dindorf 3:388

ἐν ποίοις δὲ ἔθνεσι κύριος παρατάξεται ἢ ἐν τοῖς τὴν Ἱερουσαλὴμ πολιορκήσουσι; δηλοῖ δὲ ὁ λόγος αὐτὸν τὸν κύριον συμμαχήσειν τοῖς πολιορκοῦσιν, ἐν αὐτοῖς ὄντα καὶ σὺν αὐτοῖς παραταττόμενον, ὥσπερ τινὰ στρατηγὸν καὶ ὑπέρμαχον αὐτῶν κατὰ τῆς Ἱερουσαλὴμ στρατευόμενον.

en poiois de ethnesi kyrios parataxetai ē en tois tēn Hierousalēm poliorkēsousi? dēloi de ho logos auton ton kyrion symmachēsein tois poliorkousin, en autois onta kai syn autois paratattomenon, hōsper tina stratēgon kai hypermachon autōn kata tēs Hierousalēm strateuomenon.

Among what nations will the Lord fight but those who will besiege Jerusalem? The passage shows that the Lord himself will fight as an ally with the besiegers, being among them and fighting with them, like a general and champion campaigning with them against Jerusalem.

Zech 14:3 (allusion, high confidence)

Notes and citation

Summary: Eusebius reads the Lord as fighting on the side of the besiegers of Jerusalem.

This interpretation is Eusebius’s own; translated as written.

Cite (SBL): Eusebius, Dem. ev. 6.18.16 (Dindorf 3:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-16). (abbreviation not yet checked)

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6.18.17Dindorf 3:388

οὐ γάρ φησιν ὁ λόγος τὸν κύριον κατὰ τῶν ἐθνῶν παρατάξεσθαι. τίσιν δὲ καὶ κατὰ τίνων; κατὰ τῆς Ἱερουσαλὴμ καὶ τῶν οἰκητόρων αὐτῆς, περὶ ὧν ἦν ὁ λόγος. τὸ δὲ “καὶ στήσονται οἶ πόδες αὐτοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπὶ τὸ ὄρος τῶν ἐλαιῶν, τὸ κατέναντι Ἱερουσαλὴμ, ἐξ ἀνατολῶν” τί ἕτερον δηλοῖ ἢ κυρίου τοῦ θεοῦ, αὐτοῦ δὴ τοὐ θεοῦ λόγου, τὴν ἐπὶ τῆς ἐκκλησίας αὐτοῦ στάσιν τε καὶ βεβαίωσιν, ἣν ὅρος ἐλαιῶν ἐπὶ τοῦ παρόντος κατὰ τρόπον ἀλληγορίας ὀνομάζει;

ou gar phēsin ho logos ton kyrion kata tōn ethnōn parataxesthai. tisin de kai kata tinōn? kata tēs Hierousalēm kai tōn oikētorōn autēs, peri hōn ēn ho logos. to de “kai stēsontai oi podes autou en tę̄ hēmerą ekeinę̄ epi to oros tōn elaiōn, to katenanti Hierousalēm, ex anatolōn” ti heteron dēloi ē kyriou tou theou, autou dē tou theou logou, tēn epi tēs ekklēsias autou stasin te kai bebaiōsin, hēn horos elaiōn epi tou parontos kata tropon allēgorias onomazei?

For the passage does not say that the Lord will fight against the nations. With whom, then, and against whom? Against Jerusalem and its inhabitants, of whom it was speaking. And “his feet shall stand on that day on the Mount of Olives, which is before Jerusalem on the east”: what else does it show but the standing and establishment of the Lord God, the Word of God himself, upon his church, which it here calls the Mount of Olives by way of allegory?

Zech 14:4 (quotation, high confidence)

Notes and citation

Summary: The Lord standing on the Mount of Olives means his establishment in the church.

The quotation is Zech 14:4 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.18.17 (Dindorf 3:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-17). (abbreviation not yet checked)

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6.18.18Dindorf 3:388–389

ὡς γὰρ ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ, καὶ ἦν ἀμπελὼν κυρίου Σαβαὼθ ἀλληγορικῶς ὁ οἶκος τοῦ Ἰσραὴλ, καὶ ἄμπελος τοῦ Ἰούδα νεόφυτον ἠγαπημένον, οὕτω δὴ κατὰ τὴν αὐτὴν θεωρίαν εἴποις ἂν ὅτι δὴ καὶ ἐλαιὼν ἐγενήθη τῷ δεσπότῃ ἡ ἐξ ἐθνῶν ἐκκλησία αὐτοῦ, ἣν πάλαι ἀγριέλαιον οὖσαν κατεφύτευσεν, ἐγκεντρίσας ἐπὶ τὰς ἀποστολικὰς τῆς καλλιε- λαίου ῥίζας μετὰ τὴν τῶν προτέρων κλάδων ἐκτομὴν, ὥσπερ οὖν ὁ ἀπόστολος παιδεύει ‘καὶ κατεφύτευσέ γε αὐτὴν ὁ κύριος ἑαυτῷ, μονονουχὶ διὰ τῆς προφητείας λέγων “ἐλαίαν ὡραίαν εὔσκιον ἐκάλεσε κύριος τὸ ὄνομά σου.”

hōs gar ampelōn egenēthē tǭ ēgapēmenǭ, kai ēn ampelōn kyriou Sabaōth allēgorikōs ho oikos tou Israēl, kai ampelos tou Iouda neophyton ēgapēmenon, houtō dē kata tēn autēn theōrian eipois an hoti dē kai elaiōn egenēthē tǭ despotę̄ hē ex ethnōn ekklēsia autou, hēn palai agrielaion ousan katephyteusen, enkentrisas epi tas apostolikas tēs kallie- laiou rhizas meta tēn tōn proterōn kladōn ektomēn, hōsper oun ho apostolos paideuei ‘kai katephyteuse ge autēn ho kyrios heautǭ, mononouchi dia tēs prophēteias legōn “elaian hōraian euskion ekalese kyrios to onoma sou.”

For as “a vineyard came to be for the beloved,” and the house of Israel was allegorically the vineyard of the Lord of Sabaoth, and the man of Judah his beloved new plant, so in the same way of contemplation you might say that an olive grove came to be for the Master, his church from the nations, which, being formerly a wild olive, he planted, grafting it onto the apostolic roots of the good olive after the cutting off of the former branches, as the apostle teaches; and the Lord planted it for himself, all but saying through the prophecy, “A fair, shady olive tree the Lord has called your name.”

Isa 5:1 (quotation, high confidence) · Isa 5:7 (allusion, high confidence) · Rom 11:17–24 (allusion, high confidence) · Jer 11:16 (quotation, high confidence)

Notes and citation

Summary: As Israel was God’s vineyard, the Gentile church is his olive grove, grafted onto the apostolic root.

The allusions are Isa 5:1, 5:7, Rom 11:17–24, and Jer 11:16 (LXX). The digital text repeats a syllable (προφητείας τείας) and “ἐλαίαν.”

Notes on the original text

Digital text corrected (repeated syllable; repeated word): προφητείας τείας → προφητείας; “ἐλαίαν ἐλαίαν ὡραίαν → “ἐλαίαν ὡραίαν.

Cite (SBL): Eusebius, Dem. ev. 6.18.18 (Dindorf 3:388–389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-18). (abbreviation not yet checked)

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6.18.19Dindorf 3:389

ἐπεὶ γὰρ ὁ πρῶτος ἀμπελὼν δέον ποιήσαι σταφυλὴν ἐποίησεν ἀκάνθας, καὶ οὐ δικαιο- σύνην, ἀλλὰ κραυγὴν, εἰκότως ὡς ἂν ἀκάρπου αὐτοῦ καθελὼν ὁ θεὸς τὸν φραγμὸν αὐτοῦ καὶ τὸν τοῖχον αὐτοῦ, παραδούς τε αὐτὸν τοῖς ἐχθροῖς εἰς διαρπαγὴν καὶ καταπάτησιν, κατὰ τὴν τοῦ Ἡσαΐου προφητείαν, ἕτερον αὐτὸς ἑαυτῷ ἀγρὸν συνεστήσατο, τὸν ἐπὶ τοῦ παρόντος ἐλαιῶνα ὀνομαζόμενον, ἅτε τοῦ ἐκ θεοῦ ἐλέους τετυχηκότα, καὶ πρὸς τοῦ Χριστοῦ καταφυτευθέντα ἀειθαλέσι φυτοῖς, τοῦτʼ ἔστι ψυχαῖς ἁγίαις καὶ φωτὸς θρεπτικαῖς, οἵαις τε λέγειν ‟ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ θεοῦ.”

epei gar ho prōtos ampelōn deon poiēsai staphylēn epoiēsen akanthas, kai ou dikaio- synēn, alla kraugēn, eikotōs hōs an akarpou autou kathelōn ho theos ton phragmon autou kai ton toichon autou, paradous te auton tois echthrois eis diarpagēn kai katapatēsin, kata tēn tou Hēsaïou prophēteian, heteron autos heautǭ agron synestēsato, ton epi tou parontos elaiōna onomazomenon, hate tou ek theou eleous tetychēkota, kai pros tou Christou kataphyteuthenta aeithalesi phytois, toutʼ esti psychais hagiais kai phōtos threptikais, hoiais te legein ‟egō de hōsei elaia katakarpos en tǭ oikǭ tou theou.”

For since the first vineyard, when it should have produced grapes, produced thorns, and not righteousness but a cry, God rightly, as with a fruitless vineyard, took down its hedge and its wall and handed it over to its enemies for plunder and trampling, according to the prophecy of Isaiah; and he established for himself another field, here named an olive grove, since it has obtained mercy from God and was planted by Christ with evergreen plants, that is, with holy souls nourished by light, able to say, “But I am like a fruitful olive tree in the house of God.”

Isa 5:2–7 (allusion, high confidence) · Ps 52:8 (51:10 LXX) (quotation, high confidence)

Notes and citation

Summary: God abandoned the fruitless vineyard of Israel and planted a new olive grove, the church, whose members are like fruitful olive trees.

The allusions are Isa 5:2–7 and Ps 52:8 (51:10 LXX). Eusebius plays on ἐλαιών (“olive grove”) and ἔλεος (“mercy”).

Cite (SBL): Eusebius, Dem. ev. 6.18.19 (Dindorf 3:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-19). (abbreviation not yet checked)

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6.18.20Dindorf 3:389

τοῦτο δὲ τὸ τῶν ἐλαιῶν ὄρος κατέναντι τῆς Ἱερουσαλὴμ εἶναι λέλεκται, ἐπειδήπερ ἀντὶ τῆς παλαιᾶς ἐπιγείου Ἱερουσαλὴμ καὶ τῆς ἐν αὐτῇ θρησκείας συνέστη τῷ θεῷ μετὰ τὴν τῆς Ἱερουσαλὴμ καθαίρεσιν. φήσας γοῦν ἀνωτέρω ὁ λόγος περὶ τῆς Ἱερουσαλὴμ ‘ὡς ἀλώσεται ἡ πόλις, καὶ τὰ ἐχθρὰ καὶ πολέμια ἔθνη συναχθήσεται ἐπʼ αὐτὴν, καὶ διαμερισθήσεται τὰ σκῦλα αὐτῆς, ” εἰκότως οὐκ ἐπὶ Ἱερουσαλὴμ τοὺς πόδας τοῦ κυρίου στήσεσθαί φησι.

touto de to tōn elaiōn oros katenanti tēs Hierousalēm einai lelektai, epeidēper anti tēs palaias epigeiou Hierousalēm kai tēs en autę̄ thrēskeias synestē tǭ theǭ meta tēn tēs Hierousalēm kathairesin. phēsas goun anōterō ho logos peri tēs Hierousalēm ‘hōs alōsetai hē polis, kai ta echthra kai polemia ethnē synachthēsetai epʼ autēn, kai diameristhēsetai ta skyla autēs, ” eikotōs ouk epi Hierousalēm tous podas tou kyriou stēsesthai phēsi.

This Mount of Olives is said to be before Jerusalem, since it was established for God in place of the old earthly Jerusalem and its worship, after the destruction of Jerusalem. For the passage, having said above of Jerusalem that the city would be taken, that the hostile and warring nations would be gathered against it, and that its spoils would be divided, rightly does not say that the feet of the Lord will stand on Jerusalem.

Zech 14:1–2 (allusion, high confidence) · Zech 14:4 (allusion, high confidence)

Notes and citation

Summary: The Mount of Olives stands in place of the destroyed Jerusalem, so the Lord’s feet stand there, not on the city.

The references are Zech 14:1–2, 4.

Cite (SBL): Eusebius, Dem. ev. 6.18.20 (Dindorf 3:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-20). (abbreviation not yet checked)

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6.18.21Dindorf 3:389–390

πῶς γὰρ καὶ οἷόν τε ἦν ἅπαξ καθῃρημένης; μεταβάντων δὲ ἐξ αὐτῆς ἐπὶ τὸ ἄντικρυς τῆς Ἱερουσαλὴμ ὄρος τὸ καλούμενον ἐλαιῶν, ἐνταῦθα στήσεσθαι διδάσκει. τοῦτο δὲ καὶ ὁ προφήτης Ἰεζεκιὴλ τῷ θείῳ πνεύματι προ- λαβὼν θεωρεῖ.

pōs gar kai hoion te ēn hapax kathę̄rēmenēs? metabantōn de ex autēs epi to antikrys tēs Hierousalēm oros to kaloumenon elaiōn, entautha stēsesthai didaskei. touto de kai ho prophētēs Iezekiēl tǭ theiǭ pneumati pro- labōn theōrei.

How could they, once it had been destroyed? But having passed from it to the mountain opposite Jerusalem called the Mount of Olives, it teaches that they will stand there. The prophet Ezekiel, foreseeing this by the divine Spirit, beholds it too.

Notes and citation

Summary: The Lord’s feet move from the ruined city to the Mount of Olives, as Ezekiel also saw.

Cite (SBL): Eusebius, Dem. ev. 6.18.21 (Dindorf 3:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-21). (abbreviation not yet checked)

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6.18.22Dindorf 3:390

λέγει δὴ οὖν ‟καὶ ἐξήγειρε τὰ Χερουβὶμ τὰς πτέρυγας αὐτῶν, καὶ οἶ τροχοὶ ἐχόμενοι αὐτῶν, καὶ ἡ δόξα θεοῦ Ἰσραὴλ ἦν ἐπʼ αὐτοῖς ὑπεράνω αὐτῶν, καὶ ἀνέβη ἡ δόξα κυρίου ἐκ μέσου τῆς πόλεως, καὶ ἔστη ἐπὶ τοῦ ὅρους ὃ ἦν ἀπέναντι τῆς πόλεως.

legei dē oun ‟kai exēgeire ta Cheroubim tas pterygas autōn, kai oi trochoi echomenoi autōn, kai hē doxa theou Israēl ēn epʼ autois hyperanō autōn, kai anebē hē doxa kyriou ek mesou tēs poleōs, kai estē epi tou horous ho ēn apenanti tēs poleōs.

He says: “And the cherubim lifted their wings, and the wheels beside them, and the glory of the God of Israel was upon them, above them; and the glory of the Lord went up from the midst of the city and stood on the mountain which was opposite the city.”

Ezek 11:22–23 (quotation, high confidence)

Notes and citation

Summary: Ezekiel saw God’s glory leave the city and rest on the mountain opposite.

The quotation is Ezek 11:22–23 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.18.22 (Dindorf 3:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-22). (abbreviation not yet checked)

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6.18.23Dindorf 3:390

ὅπερ ἐστὶ καὶ ἄλλως πρὸς λέξιν ὁρᾶν πεπληρωμένον εἰσέτι καὶ σήμερον, τῶν εἰς Χριστὸν πεπιστευκότων ἁπάντων πανταχόθεν γῆς συντρεχόντων, οὐχ ὡς πάλαι τῆς κατὰ τὴν Ἱερουσαλὴμ ἀγλαίας ἕνεκα, οὐδʼ ὥστε προσκυνῆσαι ἐν τῷ πάλαι συνεστῶτι ἐπὶ τῆς Ἱερουσαλὴμ ἁγιάσματι, καταλύειν δὲ ἕνεκεν ἱστορίας τε ὁμοῦ τῆς κατὰ τὴν προφητείαν ἁλώσεως καὶ ἐρημίας τῆς Ἱερουσαλὴμ, καὶ τῆς ἔπι τὸ ὄρος τῶν ἐλαιῶν τὸ κατέναντι Ἱερουσαλὴμ προσκυνήσεως, ἔνθα ἡ δόξα κυρίου μετέστη καταλείψασα τὴν προτέραν πόλιν. ἔστησαν δὲ ἀληθῶς καὶ κατὰ τὴν πρόχειρον καὶ ῥητὴν διήγησιν οἷ πόδες τοῦ κυρίου καὶ σωτῆρος ἡμῶν, αὐτοῦ δὴ τοῦ θεοῦ λόγου, διʼ οὗ ἀνείληφεν ἀνθρωπείου σκήνους ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν πρὸς τῷ αὐτόθι δεικνυμένῳ σπηλαίῳ, εὐξαμένου τε καὶ τοῖς ἑαυτοῦ μαθηταῖς ἐπὶ τῆς ἀχρωρείας τοῦ τῶν ἐλαιῶν ὄρους τὰ περὶ τῆς συντελείας μυστήρια παραδεδωκότος, ἐντεῦθέν τε τὴν εἰς πὐραωοὺς ἄνοδον πεποιημένου, ὡς ὁ Λουκᾶς ἐν ταῖς Πράξεσι τῶν ἀποστόλων διδάσκει φάσκων ὅτι δὴ ἐν τῷ τῶν ἐλαιῶν ὄρει συμπαρόντων αὐτῷ τῶν ἀποστόλων ̔βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.”

hoper esti kai allōs pros lexin horan peplērōmenon eiseti kai sēmeron, tōn eis Christon pepisteukotōn hapantōn pantachothen gēs syntrechontōn, ouch hōs palai tēs kata tēn Hierousalēm aglaias heneka, oudʼ hōste proskynēsai en tǭ palai synestōti epi tēs Hierousalēm hagiasmati, katalyein de heneken historias te homou tēs kata tēn prophēteian halōseōs kai erēmias tēs Hierousalēm, kai tēs epi to oros tōn elaiōn to katenanti Hierousalēm proskynēseōs, entha hē doxa kyriou metestē kataleipsasa tēn proteran polin. estēsan de alēthōs kai kata tēn procheiron kai rhētēn diēgēsin hoi podes tou kyriou kai sōtēros hēmōn, autou dē tou theou logou, diʼ hou aneilēphen anthrōpeiou skēnous epi tou orous tōn elaiōn pros tǭ autothi deiknymenǭ spēlaiǭ, euxamenou te kai tois heautou mathētais epi tēs achrōreias tou tōn elaiōn orous ta peri tēs synteleias mystēria paradedōkotos, enteuthen te tēn eis pyraōous anodon pepoiēmenou, hōs ho Loukas en tais Praxesi tōn apostolōn didaskei phaskōn hoti dē en tǭ tōn elaiōn orei symparontōn autǭ tōn apostolōn blepontōn autōn epērthē, kai nephelē hypelaben auton apo tōn ophthalmōn autōn.”

This can be seen fulfilled in another way, literally, even to this day, as all who have believed in Christ flock together from every part of the earth, not as of old for the splendor of Jerusalem, nor to worship in the sanctuary once established at Jerusalem, but to stay there both for the sake of the history of the capture and desolation of Jerusalem according to the prophecy, and for the sake of worship on the Mount of Olives opposite Jerusalem, where the glory of the Lord moved, leaving the former city. And truly, according to the ready and literal account, the feet of our Lord and Savior, the Word of God himself, through the human tabernacle he assumed, stood on the Mount of Olives by the cave that is shown there; he prayed and handed on to his disciples on the summit of the Mount of Olives the mysteries concerning the consummation, and from there he made his ascent into heaven, as Luke teaches in the Acts of the Apostles, saying that on the Mount of Olives, with the apostles present with him, “as they were looking, he was lifted up, and a cloud took him from their eyes.”

Acts 1:9 (quotation, high confidence) · Matt 24:3 (allusion, high confidence)

Notes and citation

Summary: Christian pilgrims now flock to the Mount of Olives, where Christ taught about the end and ascended, as Acts records.

The cave on the Mount of Olives is the site of the later Eleona church built by Constantine. The quotation is Acts 1:9; the teaching on the end is the discourse of Matt 24 (Mark 13). The digital text reads πὐραωοὺς for οὐρανοὺς.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.18.23 (Dindorf 3:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-23). (abbreviation not yet checked)

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6.18.24Dindorf 3:390–391

καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθῆσι λευκαῖς οἱ καὶ εἶπον, ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.”

kai hōs atenizontes ēsan eis ton ouranon poreuomenou autou, kai idou andres dyo pareistēkeisan autois en esthēsi leukais hoi kai eipon, andres Galilaioi, ti hestēkate blepontes eis ton ouranon? houtos ho Iēsous ho analēphtheis aphʼ hymōn eis ton ouranon houtōs eleusetai, hon tropon etheasasthe auton poreuomenon eis ton ouranon.”

“And as they were gazing into heaven as he went, behold, two men stood by them in white robes, who also said, ‘Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.’”

Acts 1:10–11 (quotation, high confidence)

Notes and citation

Summary: Acts records the angels’ promise that Jesus will return as he ascended.

The quotation is Acts 1:10–11. The digital text has a stray numeral “5.”

Notes on the original text

Digital text corrected (stray line number): λευκαῖς 5 οἱ → λευκαῖς οἱ.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.18.24 (Dindorf 3:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-24). (abbreviation not yet checked)

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6.18.25Dindorf 3:391

οἷς ἐπιφέρει λέγων ‘‘τότε ὑπέστρεψαν εἰς Ἱερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου ἐλαιῶνος, ὅ ἐστι κατέναντι Ἱερουσαλὴμ.”

hois epipherei legōn ‘‘tote hypestrepsan eis Hierousalēm apo orous tou kaloumenou elaiōnos, ho esti katenanti Hierousalēm.”

To which he adds: “Then they returned to Jerusalem from the mountain called Olivet, which is opposite Jerusalem.”

Acts 1:12 (quotation, high confidence)

Notes and citation

Summary: Acts records that the disciples returned to Jerusalem from the Mount of Olives, opposite the city.

The quotation is Acts 1:12, slightly abridged.

Notes on the original text

Digital text corrected (OCR accent slip): οἶς ἐπιφέρει → οἷς ἐπιφέρει.

Cite (SBL): Eusebius, Dem. ev. 6.18.25 (Dindorf 3:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-25). (abbreviation not yet checked)

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6.18.26Dindorf 3:391

ἔστι μὲν οὖν καὶ πρὸς λέξιν κατέναντι Ἱερουσαλὴμ καὶ ἐξ ἀνατολῶν αὐτῆς τὸ δηλούμενον τῶν ἐλαιῶν ὄρος. πλὴν ἀλλὰ κατὰ τὴν διάνοιαν ἡ ἁγία Χριστοῦ ἐκκλησία, καὶ τὸ ὄρος ἐφʼ ᾧ τεθεμελίωται, περὶ οὗ διδάσκει λέγων ὁ σωτὴρ ‟οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη, ” ἀντὶ τῆς πεσούσης καὶ μὴ ἐγερθείσης Ἱερουσαλὴμ ἀνεγερθεῖσα, καὶ τῶν ποδῶν τοῦ κυρίου καταξιωθεῖσα, οὐ μόνον κατέναντί ἐστιν Ἱερουσαλὴμ, ἀλλὰ καὶ ἐξ ἀνατολῶν αὐτῆς, προσλαβοῦσα τὰς αὐγὰς τοῦ τῆς θεοσεβείας φωτὸς, καὶ πολὺ προτέρα τῆς Ἱερουσαλὴμ γενομένη, αὐτῷ τε πλησιάσασα τῷ τῆς δικαιοσύνης ἡλίῳ, περὶ οὗ λέλεκται ‟τοῖς δὲ φοβουμένοις με ἀνατελεῖ ἥλιος δικαιοσύνης.”

esti men oun kai pros lexin katenanti Hierousalēm kai ex anatolōn autēs to dēloumenon tōn elaiōn oros. plēn alla kata tēn dianoian hē hagia Christou ekklēsia, kai to oros ephʼ hǭ tethemeliōtai, peri hou didaskei legōn ho sōtēr ‟ou dynatai polis krybēnai epanō orous keimenē, ” anti tēs pesousēs kai mē egertheisēs Hierousalēm anegertheisa, kai tōn podōn tou kyriou kataxiōtheisa, ou monon katenanti estin Hierousalēm, alla kai ex anatolōn autēs, proslabousa tas augas tou tēs theosebeias phōtos, kai poly protera tēs Hierousalēm genomenē, autǭ te plēsiasasa tǭ tēs dikaiosynēs hēliǭ, peri hou lelektai ‟tois de phoboumenois me anatelei hēlios dikaiosynēs.”

Now the Mount of Olives, which is meant here, is literally opposite Jerusalem and to the east of it. But in the spiritual sense, the holy church of Christ, and the mountain on which it is founded (about which the Savior teaches, saying, “A city set on a mountain cannot be hidden”), raised up in place of Jerusalem, which fell and was not raised, and counted worthy of the feet of the Lord, is not only opposite Jerusalem but also to the east of it, since it has received the rays of the light of godliness, has come to be far before Jerusalem, and has drawn near to the Sun of righteousness himself, of whom it is said, “But to those who fear me the Sun of righteousness shall rise.”

Matt 5:14 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (quotation, high confidence) · Amos 5:2 (echo, medium confidence)

Notes and citation

Summary: Spiritually, the Mount of Olives opposite and east of Jerusalem is Christ's church, lit by the Sun of righteousness.

The quotations are Matt 5:14 and Mal 4:2 (LXX 3:20). The words “fell and was not raised” echo Amos 5:2.

Notes on the original text

Digital text corrected (OCR accent slip; repeated word): περὶ οὑ διδάσκει → περὶ οὗ διδάσκει; τοῖς τοῖς δὲ → τοῖς δὲ.

Cite (SBL): Eusebius, Dem. ev. 6.18.26 (Dindorf 3:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-26). (abbreviation not yet checked)

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6.18.27Dindorf 3:391–392

Εἰ δὲ λέγοι τὸ ἑξῆς ὅτι “σχισθήσεται τὸ ὄρος τῶν ἐλαιῶν, τὸ ἥμισυ αὐτοῦ πρὸς ἀνατολὰς καὶ θάλασσαν, χάος μέγα σφόδρα, καὶ κλινεῖ τὸ ἥμισυ αὐτοῦ πρὸς τὸν βορρᾶν, καὶ τὸ ἥμισυ αὐτοῦ πρὸς νότον, ’ δύναται μὲν τὴν καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης ἐξάπλωσιν τῆς ἐκκλησίας σημαίνειν, ἐπεὶ καὶ ἀνατολὰς ἡλίου, αὐτά τε τὰ ἑῷα καὶ ἀνατολικὰ ἔθνη πεπλήρωκεν, διατείνει δὲ καὶ ἐπὶ τὴν δυτικὴν θάλασσαν τάς τε ἐν αὐτῇ νήσους· οὐ μὴν ἀλλʼ ἔφθακε κατά τε νότον καὶ μεσημβρίαν, κατά τε βορρᾶν καὶ ἄρκτον.

Ei de legoi to hexēs hoti “schisthēsetai to oros tōn elaiōn, to hēmisy autou pros anatolas kai thalassan, chaos mega sphodra, kai klinei to hēmisy autou pros ton borran, kai to hēmisy autou pros noton, ’ dynatai men tēn kathʼ holēs tēs anthrōpōn oikoumenēs exaplōsin tēs ekklēsias sēmainein, epei kai anatolas hēliou, auta te ta heǭa kai anatolika ethnē peplērōken, diateinei de kai epi tēn dytikēn thalassan tas te en autę̄ nēsous; ou mēn allʼ ephthake kata te noton kai mesēmbrian, kata te borran kai arkton.

And if the next words say that “the Mount of Olives shall be split, half of it toward the east and the sea, a very great chasm, and half of it shall lean toward the north and half of it toward the south,” this can signify the spread of the church throughout the whole inhabited world of men. For it has filled the sunrise, the eastern regions and eastern nations themselves, and it extends to the western sea and the islands in it; and indeed it has reached to the south and the noonday, and to the north and the Bear.

Zech 14:4 (quotation, high confidence)

Notes and citation

Summary: The splitting of the Mount of Olives can signify the church's spread to east, west, south, and north.

The quotation is Zech 14:4 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.18.27 (Dindorf 3:391–392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-27). (abbreviation not yet checked)

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6.18.28Dindorf 3:392

πάντη γὰρ καὶ πανταχοῦ ὁ σημαινόμενος τροπικῶς τοῦ κυρίου ἐλαιὼν ἡ ἐκκλησία αὐτοῦ καταπεφύτευται. δύναται δὲ καὶ κατὰ διάνοιαν τὰ ἐπὶ τῆς τοῦ Χριστοῦ ἐκκλησίας γενόμενά τε καὶ εἰσέτι νῦν γινόμενα σχίσματα καὶ τὰς αἱρέσεις τάς τε ἠθικὰς κατὰ τὸν βίον ἀπόπτως εἰς αἰνίττεσθαι σχισθέντα· φησὶ γὰρ ‟τὸ ὄρος διαστήσεσθαι, τὸ ἥμισυ αὐτοῦ πρὸς ἀνατολὰς καὶ τὸ ἥμισυ αὐτοῦ πρὸς θάλασσαν, χάος μέγα σφόδρα, καὶ κλινεῖ τὸ ἥμισυ τοῦ ὄρους πρὸς τὸν βορρᾶν καὶ τὸ ἥμισυ αὐτοῦ πρὸς νότον, ὡς εἰς τέσσαρα μέρη διαιρεῖσθαι, δύο μὲν τὰ σεμνότερα καὶ κρείττω, δύο δὲ τὰ ἐναντία.

pantē gar kai pantachou ho sēmainomenos tropikōs tou kyriou elaiōn hē ekklēsia autou katapephyteutai. dynatai de kai kata dianoian ta epi tēs tou Christou ekklēsias genomena te kai eiseti nyn ginomena schismata kai tas haireseis tas te ēthikas kata ton bion apoptōs eis ainittesthai schisthenta; phēsi gar ‟to oros diastēsesthai, to hēmisy autou pros anatolas kai to hēmisy autou pros thalassan, chaos mega sphodra, kai klinei to hēmisy tou orous pros ton borran kai to hēmisy autou pros noton, hōs eis tessara merē diaireisthai, dyo men ta semnotera kai kreittō, dyo de ta enantia.

For everywhere and in every place the Lord’s olive grove, figuratively signified, his church, has been planted. But in the spiritual sense it can also hint at the schisms that have arisen and still arise even now in the church of Christ, and the heresies, and the moral failings in life. For it says that “the mountain shall be divided, half of it toward the east and half of it toward the sea, a very great chasm, and half of the mountain shall lean toward the north and half of it toward the south,” so that it is divided into four parts, two of them the more honorable and better, and two the opposite.

Zech 14:4 (quotation, high confidence)

Notes and citation

Summary: The mountain's division can also figure the church's schisms, heresies, and moral failings, split into two better and two worse parts.

The quotation is Zech 14:4 again, paraphrased. The phrase ἀπόπτως εἰς αἰνίττεσθαι σχισθέντα is garbled in the digital text; translated by sense.

Topics: Heresy

Cite (SBL): Eusebius, Dem. ev. 6.18.28 (Dindorf 3:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-28). (abbreviation not yet checked)

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6.18.29Dindorf 3:392

καὶ ὅρα μή ποτε διὰ τούτων τὸ μὲν πρὸς ἀνατολὰς καὶ πρὸς νότον δύο τάγματα σημαίνει τῶν τῆς κατὰ θεὸν προκοπῆς ἐπειλημμένων, ἕν μὲν τῶν ἐν γνώσει καὶ λόγῳ καὶ τοῖς λοιποῖς τοῦ θείου πνεύματος χαρίσμασι τελειουμένων, θάτερον δὲ τῶν διὰ βίου κατορθούντων, ἐν ἐκλογαῖς γε μὴν διατριβόντων.

kai hora mē pote dia toutōn to men pros anatolas kai pros noton dyo tagmata sēmainei tōn tēs kata theon prokopēs epeilēmmenōn, hen men tōn en gnōsei kai logǭ kai tois loipois tou theiou pneumatos charismasi teleioumenōn, thateron de tōn dia biou katorthountōn, en eklogais ge mēn diatribontōn.

And consider whether by these the parts toward the east and toward the south may not signify two orders of those who have laid hold of progress toward God: one of those being perfected in knowledge, reason, and the other gifts of the divine Spirit; the other of those who excel in their way of life, spending their time in chosen pursuits.

Notes and citation

Summary: East and south may signify two orders of advancing Christians: those perfected in knowledge and those excelling in life.

ἐν ἐκλογαῖς … διατριβόντων is obscure; perhaps “among the elect” or “in chosen practices.” Translated tentatively.

Cite (SBL): Eusebius, Dem. ev. 6.18.29 (Dindorf 3:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-29). (abbreviation not yet checked)

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6.18.30Dindorf 3:392

τὰ δὲ λοιπὰ δύο μέρη τῶν προτέρων διῃρημένα εἴη ἂν, τὸ κατὰ θάλασσαν καὶ πρὸς βορρᾶν, ἀμφότερα πρὸς τῇ κακίᾳ σημαινόμενα. ‟ἀπὸ προσώπου γὰρ (φησὶ) βορρᾶ ἐκκαυθήσεται τὰ κακὰ ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν·” ὅ τε δράκων ἐπὶ τῆς θαλάσσης ποιεῖσθαι τὰς διατριβὰς λέγεται.

ta de loipa dyo merē tōn proterōn dię̄rēmena eiē an, to kata thalassan kai pros borran, amphotera pros tę̄ kakią sēmainomena. ‟apo prosōpou gar (phēsi) borra ekkauthēsetai ta kaka epi pantas tous katoikountas tēn gēn;” ho te drakōn epi tēs thalassēs poieisthai tas diatribas legetai.

The other two parts, divided from the former, would be the part toward the sea and the part toward the north, both signified as tending to evil. “For from the face of the north,” it says, “evils shall be kindled on all who dwell in the land”; and the dragon is said to make its haunts in the sea.

Jer 1:14 (quotation, high confidence) · Isa 27:1 (allusion, medium confidence) · Ps 74:13 (73:13 LXX) (allusion, low confidence)

Notes and citation

Summary: The sea and north parts signify evil, since evil comes from the north and the dragon dwells in the sea.

The quotation is Jer 1:14 (LXX). The dragon in the sea alludes to Isa 27:1 (compare Ps 74:13, LXX 73:13).

Notes on the original text

Digital text corrected (repeated word): ἀπὸ ἀπὸ προσώπου → ἀπὸ προσώπου.

Cite (SBL): Eusebius, Dem. ev. 6.18.30 (Dindorf 3:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-30). (abbreviation not yet checked)

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6.18.31Dindorf 3:392–393

ὥστε εἰκότως κἀνταῦθα τῶν ἀπὸ τῆς ἐκκλησίας ἀποπιπτόντων δύο πάλιν δηλοῦσθαι τρόπους, τόν τε κατὰ τὸ ἦθος ἁμαρτάνοντα καὶ τὸν τῆς ὑγιοῦς καὶ ὀρθοδόξου γνώσεως ἐξολισθαίνοντα, ὡς εἶναι ταύτας τοῦ δηλουμένου τοῦ ἐλαιῶνος ὄρους τὰς ὑπὸ τῆς προφητείας αἰνιττομένας διαστάσεις.

hōste eikotōs kantautha tōn apo tēs ekklēsias apopiptontōn dyo palin dēlousthai tropous, ton te kata to ēthos hamartanonta kai ton tēs hygious kai orthodoxou gnōseōs exolisthainonta, hōs einai tautas tou dēloumenou tou elaiōnos orous tas hypo tēs prophēteias ainittomenas diastaseis.

So here too two kinds of those who fall away from the church are reasonably shown: the one who sins in conduct, and the one who slips from sound and orthodox knowledge. These, then, would be the divisions of the Mount of Olives hinted at by the prophecy.

Notes and citation

Summary: The two evil parts are those who fall away by sinful conduct and those who fall from orthodox knowledge.

Topics: Heresy

Cite (SBL): Eusebius, Dem. ev. 6.18.31 (Dindorf 3:392–393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-31). (abbreviation not yet checked)

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6.18.32Dindorf 3:393

Τούτοις ἑξῆς ἐπιλέγεται ‟καὶ ἐμφραχθήσεται ἡ κοιλὰς τῶν ὀρέων μου, καὶ ἐγκολληθήσεται φάραγξ ὀρέων ἕως Ἀσαήλ. καὶ ἐμφραχθήσεται, ὃν τρόπον ἐνεφράγη ἀπὸ προσώπου τοῦ σεισμοῦ ἐν ἡμέραις Ὀζίου βασιλέως Ἰούδα.” κοιλὰς δὲ ἐν τούτοις τῶν ὀρέων τοῦ θεοῦ τίς ἂν εἴη ἢ ἡ κατὰ τὸν Μώσεως νόμον ἐν τῇ Ἱερουσαλὴμ πάλαι πρότερον συντελουμένη σωματικὴ καὶ Ἰουδαικὴ θρησκεία, ἣ ἀποκλεισθήσεσθαι ὥσπερ ἀποφραχθεῖσαν ὁ παρὼν λόγος θεσπίζει φάσκων ‟καὶ ἐμφραχθήσεται ἡ κοιλὰς τῶν ὀρέων μου, καὶ ἐγκολληθήσεται φάραγξ ὀρέων ἕως Ἀσαὴλ, καὶ ἐμφραχθήσεται;”

Toutois hexēs epilegetai ‟kai emphrachthēsetai hē koilas tōn oreōn mou, kai enkollēthēsetai pharanx oreōn heōs Asaēl. kai emphrachthēsetai, hon tropon enephragē apo prosōpou tou seismou en hēmerais Oziou basileōs Iouda.” koilas de en toutois tōn oreōn tou theou tis an eiē ē hē kata ton Mōseōs nomon en tę̄ Hierousalēm palai proteron synteloumenē sōmatikē kai Ioudaikē thrēskeia, hē apokleisthēsesthai hōsper apophrachtheisan ho parōn logos thespizei phaskōn ‟kai emphrachthēsetai hē koilas tōn oreōn mou, kai enkollēthēsetai pharanx oreōn heōs Asaēl, kai emphrachthēsetai?”

Next after this it says: “And the valley of my mountains shall be blocked up, and the ravine of the mountains shall be joined as far as Asael; and it shall be blocked up as it was blocked up before the earthquake in the days of Ozias king of Judah.” What would the valley of the mountains of God be here, if not the bodily and Jewish worship formerly carried out long ago in Jerusalem according to the law of Moses? The present word foretells that it will be shut off as if blocked up, saying, “And the valley of my mountains shall be blocked up, and the ravine of the mountains shall be joined as far as Asael, and it shall be blocked up.”

Zech 14:5 (quotation, high confidence)

Notes and citation

Summary: Zechariah's blocked valley is the old Jewish worship at Jerusalem, which the prophecy says will be shut off.

The quotation is Zech 14:5 (LXX). “Ozias” is Uzziah. The interpretation of Jewish worship as “bodily” is Eusebius’s own; translated as written.

Notes on the original text

Digital text corrected (OCR letter slip; repeated word): καὶ καὶ ἐμφραχθήσεται → καὶ ἐμφραχθήσεται; ἴως Ἀσαήλ → ἕως Ἀσαήλ; ἴως Ἀσαὴλ → ἕως Ἀσαὴλ.

Cite (SBL): Eusebius, Dem. ev. 6.18.32 (Dindorf 3:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-32). (abbreviation not yet checked)

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6.18.33Dindorf 3:393

ἀνθʼ ὧν ὁ Σύμμαχος πεποίηκε ‟καὶ ἐμφραχθήσεται ἡ φάραγξ τῶν ὀρέων μου, καὶ ἔτι ἐγγιεῖ ἡ φάραγξ τῶν ὀρέων πρὸς τὸ παρακείμενον, καὶ ἐμφραχθήσεται;’ διʼ ὧν παρίστησι τὸ αἴτιον τῆς ἐμφραχθείσης φάραγγος. τί δὲ ἦν τοῦτο ἀλλʼ ἢ τὸ ἐγγίσαι αὐτὴν καὶ πλησιάσαι τῷ παρακειμένῳ αὐτῇ; τοῦτο δὲ ἦν τὸ τοῦ κυρίου ὅρος τὸ τῶν ἐλαιῶν προωνομασμένον, ὅπερ Ἀσαὴλ ὠνόμασται παρὰ τοῖς ἑβδομήκοντα.

anthʼ hōn ho Symmachos pepoiēke ‟kai emphrachthēsetai hē pharanx tōn oreōn mou, kai eti engiei hē pharanx tōn oreōn pros to parakeimenon, kai emphrachthēsetai?’ diʼ hōn paristēsi to aition tēs emphrachtheisēs pharangos. ti de ēn touto allʼ ē to engisai autēn kai plēsiasai tǭ parakeimenǭ autę̄? touto de ēn to tou kyriou horos to tōn elaiōn proōnomasmenon, hoper Asaēl ōnomastai para tois hebdomēkonta.

For this Symmachus has made: “And the ravine of my mountains shall be blocked up, and further the ravine of the mountains shall draw near to what lies beside it, and it shall be blocked up.” By these words he presents the cause of the ravine’s being blocked. What was this but its drawing near and approaching what lay beside it? And this was the mountain of the Lord already named, that of the Olives, which the Seventy have called Asael.

Zech 14:5 (quotation, high confidence)

Notes and citation

Summary: Symmachus's version shows the ravine is blocked by drawing near the Mount of Olives, which the Septuagint calls Asael.

Symmachus’s Greek version of Zech 14:5, known only from quotations.

Cite (SBL): Eusebius, Dem. ev. 6.18.33 (Dindorf 3:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-33). (abbreviation not yet checked)

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6.18.34Dindorf 3:393

δηλοῖ δὲ τοῦτο κατὰ τὴν Ἑβραίων φωνὴν ποίησιν θεοῦ. οὕτω δὲ, φησὶν, ἡ παλαιὰ φάραγξ πλησιάσασα τῷ ὄρει καὶ τῇ Χριστοῦ ἐκκλησίᾳ τῷ τε ποιήματι θεοῦ ἐμφραχθήσεται καὶ ἀποκλεισθήσεται, ὃν τρόπον ἐνεφράγη ἀπὸ προσώπου τοῦ σεισμοῦ ἐν ἡμέραις Ὀζίου βασιλέως Ἰούδα.

dēloi de touto kata tēn Hebraiōn phōnēn poiēsin theou. houtō de, phēsin, hē palaia pharanx plēsiasasa tǭ orei kai tę̄ Christou ekklēsią tǭ te poiēmati theou emphrachthēsetai kai apokleisthēsetai, hon tropon enephragē apo prosōpou tou seismou en hēmerais Oziou basileōs Iouda.

In the Hebrew language this means “the making of God.” So, he says, the old ravine, having drawn near to the mountain, to the church of Christ, and to the making of God, will be blocked up and shut off, as it was blocked up before the earthquake in the days of Ozias king of Judah.

Zech 14:5 (quotation, high confidence)

Notes and citation

Summary: Asael means “the making of God,” so the old ravine will be shut off by drawing near to Christ's church.

Eusebius’s etymology of Asael (Hebrew ‘asah-el, “God made”) is his own. Zech 14:5 is repeated.

Cite (SBL): Eusebius, Dem. ev. 6.18.34 (Dindorf 3:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-34). (abbreviation not yet checked)

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6.18.35Dindorf 3:393

ζητῶν δὲ παρʼ ἐμαυτῷ καὶ τὰς θείας περιιὼν γραφὰς, εἴ ποτε ἐν ταῖς ἡμέραις Ὀζίου ἡ ἐνταῦθα δηλουμένη φάραγξ ἐνεφράγη ἀπὸ προσώπου τοῦ σεισμοῦ, ἐν μὲν ταῖς τῶν Βασιλειῶν ἱστορίαις οὐδὲν ηὕρισκον· οὐδὲ γὰρ σωματικῶς κατʼ αὐτὸν σεισμὸς γεγονὼς, οὔτε τι τοιοῦτο περὶ φάραγγος ἐν αὐταῖς εἰρημένον ἀναγέγραπται.

zētōn de parʼ emautǭ kai tas theias periiōn graphas, ei pote en tais hēmerais Oziou hē entautha dēloumenē pharanx enephragē apo prosōpou tou seismou, en men tais tōn Basileiōn historiais ouden hēuriskon; oude gar sōmatikōs katʼ auton seismos gegonōs, oute ti toiouto peri pharangos en autais eirēmenon anagegraptai.

When I searched by myself and went through the divine Scriptures to see whether in the days of Ozias the ravine mentioned here was ever blocked up by an earthquake, I found nothing in the histories of the Kingdoms. For no earthquake is recorded in them as having happened physically in his time, nor anything of this sort said about a ravine.

Notes and citation

Summary: Eusebius found no record of such an earthquake in Uzziah's reign in the books of Kings.

“The histories of the Kingdoms” are the books of Samuel and Kings (1–4 Kingdoms in the Septuagint).

Cite (SBL): Eusebius, Dem. ev. 6.18.35 (Dindorf 3:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-35). (abbreviation not yet checked)

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6.18.36Dindorf 3:393–394

ἱστορεῖταί γε μὴν Ὀζίας ἐν ἀρχαῖς δίκαιος γεγονέναι, εἶτα διαβέβληται ὡς ἐπαρθεὶς τῇ διανοίᾳ, καὶ διʼ αὑτοῦ θῦσαι τῷ θεῷ τολμήσας, διὸ καὶ λέπραν αὐτῷ κατὰ τοῦ προσώπου ἀνθῆσαι. τοῦτο μὲν οὖν ἡ βίβλος τῶν Βασιλειῶν παρίστησιν· ὁ δέ γε Ἰώσηπος καὶ τὰς ἔξωθεν Ἰουδαϊκὰς δευτερώσεις ἀπηκριβωκὼς, ἅτε Ἑβραῖος ἐξ Ἑβραίων τυγχάνων, ἐπάκουσον οἷα γενέσθαι κατὰ τοὺς αὐτοῦ δηλοῖ χρόνους, λέγων ‟ὡς ἄρα κατεπειγόντων τὸν Ὀζίαν τῶν ἱερέων ἐξιέναι τοῦ ἱεροῦ, καὶ μὴ παρανομεῖν εἰς τὸν θεὸν, ὀργισθεὶς ἠπείλησεν αὐτοῖς θάνατον, εἰ μὴ τὴν ἡσυχίαν ἄξουσιν.

historeitai ge mēn Ozias en archais dikaios gegonenai, eita diabeblētai hōs epartheis tę̄ dianoią, kai diʼ hautou thysai tǭ theǭ tolmēsas, dio kai lepran autǭ kata tou prosōpou anthēsai. touto men oun hē biblos tōn Basileiōn paristēsin; ho de ge Iōsēpos kai tas exōthen Ioudaïkas deuterōseis apēkribōkōs, hate Hebraios ex Hebraiōn tynchanōn, epakouson hoia genesthai kata tous autou dēloi chronous, legōn ‟hōs ara katepeigontōn ton Ozian tōn hiereōn exienai tou hierou, kai mē paranomein eis ton theon, orgistheis ēpeilēsen autois thanaton, ei mē tēn hēsychian axousin.

It is recorded, however, that Ozias was righteous at the beginning, but afterward is blamed as having been lifted up in mind and having dared to sacrifice to God by himself, for which reason leprosy broke out on his face. This the book of the Kingdoms presents. But Josephus, who had studied closely the Jewish traditions outside Scripture as well, being a Hebrew of the Hebrews, listen to what he shows happened in Ozias’s times, saying: “When the priests urged Ozias to leave the temple and not to transgress against God, he was angry and threatened them with death unless they kept quiet.

2 Chr 26:16–21 (allusion, high confidence) · 2 Kgs 15:5 (allusion, medium confidence) · Phil 3:5 (echo, medium confidence)

Notes and citation

Summary: Uzziah was struck with leprosy for offering sacrifice himself, and Josephus adds further details.

Uzziah’s pride and leprosy are told in 2 Chr 26:16–21 (compare 2 Kgs 15:5); Eusebius attributes it to “the book of the Kingdoms.” The quotation is Josephus, Ant. 9.225–227, quoted loosely. “Hebrew of the Hebrews” echoes Phil 3:5. Josephus’s “Jewish secondary traditions” (δευτερώσεις) are traditions outside Scripture.

Notes on the original text

Digital text corrected (OCR diaeresis slip): Ἰουδαι·κὰς → Ἰουδαϊκὰς.

Extrabiblical texts: Josephus, Ant. 9.225 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 6.18.36 (Dindorf 3:393–394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-36). (abbreviation not yet checked)

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6.18.37Dindorf 3:394

μεταξὺ δὲ σεισμὸς ἐκλόνησε τὴν γῆν, καὶ διαστάντος τοῦ ναοῦ φέγγος λαμπρὸν ἐξέλαμψεν, καὶ τῇ τοῦ βασιλέως ὄψει προσέπεσεν, ὡς τῷ μὲν εὐθέως λέπραν ἐπιδραμεῖν, πρὸ δὲ τῆς πόλεως πρὸς τῇ καλουμένῃ Ἐρωγῇ τοῦ ὄρους ἀπορραγῆναι τὸ ἥμισυ τοῦ κατὰ τὴν δύσιν, καὶ κυλισθὲν τέσσαρας σταδίους ἐπὶ τὸ ἀνατολικὸν ὄρος στῆναι, ὡς τάς τε παρόδους ἐμφραχθῆναι καὶ τοὺς παραδείσους τοὺς βασιλικούς.”

metaxy de seismos eklonēse tēn gēn, kai diastantos tou naou phengos lampron exelampsen, kai tę̄ tou basileōs opsei prosepesen, hōs tǭ men eutheōs lepran epidramein, pro de tēs poleōs pros tę̄ kaloumenę̄ Erōgę̄ tou orous aporragēnai to hēmisy tou kata tēn dysin, kai kylisthen tessaras stadious epi to anatolikon oros stēnai, hōs tas te parodous emphrachthēnai kai tous paradeisous tous basilikous.”

Meanwhile an earthquake shook the ground, and as the temple split open a bright light shone out and fell on the king’s face, so that leprosy at once spread over him; and before the city, at the place called Eroge, half of the western mountain broke away, rolled four stades, and came to rest against the eastern mountain, so that the roads and the royal gardens were blocked up.”

Notes and citation

Summary: Josephus says an earthquake split the temple, struck Uzziah with leprosy, and moved half a mountain, blocking the roads.

Josephus, Ant. 9.225–227 (paraphrased).

Notes on the original text

Digital text corrected (OCR letter slip): παρακείσους → παραδείσους.

Extrabiblical texts: Josephus, Ant. 9.225–227 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 6.18.37 (Dindorf 3:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-37). (abbreviation not yet checked)

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6.18.38Dindorf 3:394

ταῦτά μοι ἀπὸ τοῦ συγγράμματος τῆς Ἰωσήπου Ἰουδαϊκῆς ἀρχαιολογίας κείσθω. καὶ ἐν τῷ προφήτῃ δὲ Ἀμὼς εὗρον κατʼ ἀρχὰς τῆς προφητείας αὐτοῦ ὡς ὅτι ἤρξατο προφητεύειν ἐν ἡμέραις Ὀζίου βασιλέως Ἰούδα πρὸ δύο ἐτῶν τοῦ σεισμοῦ. ποίου δὲ σεισμοῦ οὐκέτι σαφῶς ἐπιλέγει.

tauta moi apo tou syngrammatos tēs Iōsēpou Ioudaïkēs archaiologias keisthō. kai en tǭ prophētę̄ de Amōs heuron katʼ archas tēs prophēteias autou hōs hoti ērxato prophēteuein en hēmerais Oziou basileōs Iouda pro dyo etōn tou seismou. poiou de seismou ouketi saphōs epilegei.

Let this stand as I have taken it from Josephus’s work, the Jewish Antiquities. And in the prophet Amos I found, at the beginning of his prophecy, that he began to prophesy in the days of Ozias king of Judah, two years before the earthquake. But he does not go on to say clearly which earthquake.

Amos 1:1 (quotation, high confidence)

Notes and citation

Summary: Amos too dates his prophecy two years before an earthquake in Uzziah's days.

The reference is Amos 1:1.

Notes on the original text

Digital text corrected (OCR accent slip; OCR diaeresis slip): Ἰουδαι·κῆς → Ἰουδαϊκῆς; τοὐ σεισμοῦ → τοῦ σεισμοῦ.

Extrabiblical texts: Josephus, Ant. 9.225 (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 6.18.38 (Dindorf 3:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-38). (abbreviation not yet checked)

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6.18.39Dindorf 3:394–395

οἶμαι δὲ τὸν αὐτὸν προφήτην προιόντα τὸν σεισμὸν ὑπογράφειν ἐν οἷς φησιν εἶδον τὸν κύριον ἐφεστῶτα ἐπὶ τοῦ θυσιαστηρίου, καὶ εἶπε, πάταξον ἐπὶ τὸ θυσιαστήριον, καὶ σεισθήσεται τὰ πρόπυλα, καὶ διάκοψον εἰς κεφαλὰς πάντων, καὶ τοὺς καταλοίπους αὐτῆς ἐν ῥομφαίᾳ ἀποκτενῶ.’

oimai de ton auton prophētēn proionta ton seismon hypographein en hois phēsin eidon ton kyrion ephestōta epi tou thysiastēriou, kai eipe, pataxon epi to thysiastērion, kai seisthēsetai ta propyla, kai diakopson eis kephalas pantōn, kai tous kataloipous autēs en rhomphaią apoktenō.’

But I think the same prophet, as he goes on, describes the earthquake where he says: “I saw the Lord standing on the altar, and he said, ‘Strike upon the altar, and the gateways shall be shaken; and cut through into the heads of all, and I will kill the rest of them with the sword.’”

Amos 9:1 (quotation, high confidence)

Notes and citation

Summary: Eusebius thinks Amos's vision of the Lord striking the altar describes that earthquake.

The quotation is Amos 9:1 (LXX).

Notes on the original text

Digital text corrected (repeated word fragment): θυσιαστήριον, σιαστήριον, → θυσιαστήριον,.

Cite (SBL): Eusebius, Dem. ev. 6.18.39 (Dindorf 3:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-39). (abbreviation not yet checked)

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6.18.40Dindorf 3:395

διʼ ὧν ἡγοῦμαι θεσπίζεσθαι τὸν σεισμὸν, καὶ τὴν καθαίρεσιν τῶν πάλαι σεμνῶν τοῦ Ἰουδαίων ἔθνους καὶ τῆς ἐπιτελουμένης ὑπʼ αὐτῶν ἐν τῇ Ἱερουσαλὴμ θρησκείας, τήν τε ἀπώλειαν τὴν μετελθοῦσαν αὐτοὺς μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν, ὅτε παραιτησαμένων αὐτῶν τὸν Χριστὸν τοῦ θεοῦ, τὸν ἀληθῆ ἀρχιερέα, λέπρα κατὰ τῶν ψυχῶν ἐξήνθησεν, ὥσπερ οὖν καὶ ἐπὶ τοῦ Ὀζίου ὅτε καὶ ἀοράτῳ δυνάμει αὐτὸς ὁ κύριος ἐπιστὰς τῷ θυσιαστηρίῳ αὐτῶν τὴν ἐξουσίαν ἔδωκε τῷ πατάσσοντι, φήσας πάταξον τὸ θυσιαστήριον.”

diʼ hōn hēgoumai thespizesthai ton seismon, kai tēn kathairesin tōn palai semnōn tou Ioudaiōn ethnous kai tēs epiteloumenēs hypʼ autōn en tę̄ Hierousalēm thrēskeias, tēn te apōleian tēn metelthousan autous meta tēn tou sōtēros hēmōn parousian, hote paraitēsamenōn autōn ton Christon tou theou, ton alēthē archierea, lepra kata tōn psychōn exēnthēsen, hōsper oun kai epi tou Oziou hote kai aoratǭ dynamei autos ho kyrios epistas tǭ thysiastēriǭ autōn tēn exousian edōke tǭ patassonti, phēsas pataxon to thysiastērion.”

By these words I think the earthquake is foretold, together with the overthrow of the things long held sacred by the Jewish nation and of the worship performed by them in Jerusalem, and the destruction that came upon them after the coming of our Savior. For when they had rejected the Christ of God, the true high priest, leprosy broke out upon their souls, just as it did in the case of Ozias, when the Lord himself, standing by their altar with invisible power, gave authority to the one who strikes, saying, “Strike the altar.”

Amos 9:1 (quotation, high confidence)

Notes and citation

Summary: Amos's earthquake foretells the fall of Jerusalem's worship after the Jews rejected Christ, the true high priest.

The closing quotation is Amos 9:1 (LXX). Eusebius’s reading of the destruction as a judgment on the Jewish nation is translated as written.

Notes on the original text

Digital text corrected (OCR iota subscript dropped; stray line number): ἐν τῆ Ἱερουσαλὴμ → ἐν τῇ Ἱερουσαλὴμ; Ὀζίου 5 ὅτε → Ὀζίου ὅτε.

Cite (SBL): Eusebius, Dem. ev. 6.18.40 (Dindorf 3:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-40). (abbreviation not yet checked)

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6.18.41Dindorf 3:395

δυνάμει γοῦν τοῦτο ἐδήλου λέγων‘ ‟ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.’ αὐτίκα γοῦν ἐπὶ τῷ πάθει αὐτοῦ “τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπὸ ἄνωθεν ἕως κάτω, ὥσπερ οὖν ὁ Ἰώσηπος ἱστορεῖ γεγονέναι κατὰ τοὺς Ὀζίου χρόνους· εἶτα πρότερον μὲν ἐσείσθη τὰ πρόπυλα, ὅτε ἡ γῆ ἐσείσθη κατὰ τὸν τοῦ πάθους αὐτοῦ καιρόν· μετʼ οὐ πολὺ δὲ καὶ τὴν ἐσχάτην ὑπέμεινε πτῶσιν, λαβών τε τὴν ἐξουσίαν ὁ πατάσσων διέκοψεν εἰς κεφαλὰς ἁπάντων.

dynamei goun touto edēlou legōn‘ ‟aphietai hymin ho oikos hymōn erēmos.’ autika goun epi tǭ pathei autou “to katapetasma tou naou eschisthē apo anōthen heōs katō, hōsper oun ho Iōsēpos historei gegonenai kata tous Oziou chronous; eita proteron men eseisthē ta propyla, hote hē gē eseisthē kata ton tou pathous autou kairon; metʼ ou poly de kai tēn eschatēn hypemeine ptōsin, labōn te tēn exousian ho patassōn diekopsen eis kephalas hapantōn.

In effect, at any rate, he showed this when he said, “Your house is left to you desolate.” Immediately, at his Passion, “the veil of the temple was torn from top to bottom,” just as Josephus records happened in the times of Ozias. Then first the gateways were shaken, when the earth was shaken at the time of his Passion; and not long after, it suffered its final fall, and the one who strikes, having received authority, cut through into the heads of all.

Matt 23:38 (quotation, high confidence) · Matt 27:51 (quotation, high confidence) · Amos 9:1 (allusion, high confidence)

Notes and citation

Summary: The torn temple veil and the earthquake at the Passion, then the temple's fall, fulfilled Amos's vision.

The quotations are Matt 23:38 and Matt 27:51 (with an echo of the earthquake in 27:51). “Cut through into the heads of all” is from Amos 9:1.

Notes on the original text

Digital text corrected (OCR letter slip): ἄνωθεν ἴως κάτω → ἄνωθεν ἕως κάτω.

Cite (SBL): Eusebius, Dem. ev. 6.18.41 (Dindorf 3:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-41). (abbreviation not yet checked)

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6.18.42Dindorf 3:395–396

κατὰ τοῦτο δὴ οὖν τοῦ καιροῦ καὶ ἡ κοιλὰς τῶν τοῦ θεοῦ ὀρέων ἐνεφράγη, ὥσπερ οὖν γέγονεν ἐπὶ Ὀζίου· πρὸς μὲν ῥητὸν καὶ λέξιν κατὰ τὴν Ῥωμαίων πολιορκίαν, καθʼ ἣν οἶμαι συμβῆναί τινα τοιαῦτα, πρὸς δὲ διάνοιαν ὅτε ἡ σωματικὴ καὶ ταπεινοτέρα τοῦ Μώσεως νόμου λατρεία ἀπεκλείσθη εἰς τὸ μηκέτι ἐνεργεῖσθαι διὰ τὸν σεισμὸν τὸν ἐπελθόντα προφητικῶς ἐξ ἐκείνου τῷ Ἰουδαίων ἔθνει, καὶ διὰ τὰ λοιπὰ τὰ ἀναγεγραμμένα. μετὰ ταῦτα ἐπαναλαβὼν ὁ λόγος τὴν τοῦ κυρίου παρουσίαν σαφέστερον ἀνακηρύττει λέγων ‟καὶ παρέσται κύριος ὁ θεός μου, καὶ πάντες οἱ ἅγιοι μετʼ αὐτοῦ, ”

kata touto dē oun tou kairou kai hē koilas tōn tou theou oreōn enephragē, hōsper oun gegonen epi Oziou; pros men rhēton kai lexin kata tēn Rhōmaiōn poliorkian, kathʼ hēn oimai symbēnai tina toiauta, pros de dianoian hote hē sōmatikē kai tapeinotera tou Mōseōs nomou latreia apekleisthē eis to mēketi energeisthai dia ton seismon ton epelthonta prophētikōs ex ekeinou tǭ Ioudaiōn ethnei, kai dia ta loipa ta anagegrammena. meta tauta epanalabōn ho logos tēn tou kyriou parousian saphesteron anakēryttei legōn ‟kai parestai kyrios ho theos mou, kai pantes hoi hagioi metʼ autou, ”

At this very time, then, the valley of the mountains of God was also blocked up, just as it was in the time of Ozias: according to the letter and the words, during the siege by the Romans, when I think some such things happened; and according to the spiritual sense, when the bodily and lower worship of the law of Moses was shut off so that it was no longer performed, because of the earthquake that from that time came prophetically upon the Jewish nation, and because of the other things recorded. After this the word resumes and proclaims the Lord’s coming more clearly, saying, “And the Lord my God shall come, and all the holy ones with him,”

Zech 14:5 (quotation, high confidence)

Notes and citation

Summary: The valley's blocking was fulfilled literally in the Roman siege and spiritually in the end of the Mosaic worship; then Zechariah foretells the Lord's coming.

The quotation is Zech 14:5b (LXX).

Notes on the original text

Digital text corrected (OCR breathing slip): πάντες οἶ ἅγιοι → πάντες οἱ ἅγιοι.

Cite (SBL): Eusebius, Dem. ev. 6.18.42 (Dindorf 3:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-42). (abbreviation not yet checked)

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6.18.43Dindorf 3:396

εἴτε τοὺς ἀποστόλους αὐτοῦ καὶ μαθητὰς ὀνομάζων ἁγίους αὐτοῦ εἴτε δυνάμεις τινὰς ἀοράτους καὶ πνεύματα λειτουργικὰ, περὶ ὧν εἴρηται καὶ προσῆλθον ἄγγελοι, καὶ διηκόνουν αὐτῷ.” εἶτα ἐπὶ τῆς παρουσίας τοῦ κυρίου ‟ἔσται (φησὶν) ἡμέρα, καὶ οὐκ ἔσται φῶς, καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν.”

eite tous apostolous autou kai mathētas onomazōn hagious autou eite dynameis tinas aoratous kai pneumata leitourgika, peri hōn eirētai kai prosēlthon angeloi, kai diēkonoun autǭ.” eita epi tēs parousias tou kyriou ‟estai (phēsin) hēmera, kai ouk estai phōs, kai psychos kai pagos estai mian hēmeran.”

naming as his holy ones either his apostles and disciples, or certain invisible powers and ministering spirits, of whom it is said, “And angels came and ministered to him.” Then, at the coming of the Lord, “there shall be,” it says, “a day, and there shall be no light, and there shall be cold and frost for one day.”

Matt 4:11 (quotation, high confidence) · Heb 1:14 (echo, medium confidence) · Zech 14:6–7 (quotation, high confidence)

Notes and citation

Summary: The “holy ones” may be the apostles or the angels; then Zechariah speaks of a day without light, with cold and frost.

The quotations are Matt 4:11 and Zech 14:6–7 (LXX). “Ministering spirits” echoes Heb 1:14.

Cite (SBL): Eusebius, Dem. ev. 6.18.43 (Dindorf 3:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-43). (abbreviation not yet checked)

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6.18.44Dindorf 3:396

ἀνθʼ οὗ ὁ Σύμμαχος ἡρμήνευσε ‟καὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκ ἔσται φῶς, ἀλλὰ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν, ἥτις ἔγνωσται τῷ κυρίῳ, οὐχ ἡμέρα οὐδὲ νὺξ, ἀλλʼ ἔσται τὸ πρὸς ἑσπέραν φῶς.” καὶ ὅρα εἰ μὴ διὰ τούτων λευκότατα τὴν ἡμέραν τοῦ πάθους τοῦ σωτῆρος ἡμῶν δηλοῖ, ἐν ᾗ ἡμέρᾳ τὸ μὲν ‟οὐκ ἔσται φῶς ἐπληροῦτο, ἡνίκα ἀπὸ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης, τὸ δὲ ‟ἀλλὰ ψῦχος καὶ πάγος, ” ὅτε κατὰ τὸν Λουκᾶν ‟παραλαβόντες τὸν Ἰησοῦν ἤγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως. ὁ δὲ Πέτρος ἠκολούθει μακρόθεν.”

anthʼ hou ho Symmachos hērmēneuse ‟kai en tę̄ hēmerą ekeinę̄ ouk estai phōs, alla psychos kai pagos estai mian hēmeran, hētis egnōstai tǭ kyriǭ, ouch hēmera oude nyx, allʼ estai to pros hesperan phōs.” kai hora ei mē dia toutōn leukotata tēn hēmeran tou pathous tou sōtēros hēmōn dēloi, en hę̄ hēmerą to men ‟ouk estai phōs eplērouto, hēnika apo hektēs hōras skotos egeneto epi pasan tēn gēn heōs hōras enatēs, to de ‟alla psychos kai pagos, ” hote kata ton Loukan ‟paralabontes ton Iēsoun ēgagon eis tēn oikian tou archiereōs. ho de Petros ēkolouthei makrothen.”

For this Symmachus translated: “And on that day there shall be no light, but cold and frost there shall be for one day, which is known to the Lord, not day nor night; but toward evening there shall be light.” And see whether by these words he does not show most clearly the day of our Savior’s Passion. On that day “there shall be no light” was fulfilled, when from the sixth hour there was darkness over all the land until the ninth hour; and “but cold and frost,” when, according to Luke, “they took Jesus and brought him into the house of the high priest. And Peter followed at a distance.”

Zech 14:6–7 (quotation, high confidence) · Matt 27:45 (allusion, high confidence) · Luke 22:54 (quotation, high confidence)

Notes and citation

Summary: Symmachus's version points to the Passion: darkness from the sixth hour, and the cold night of Jesus' trial.

Symmachus’s version of Zech 14:6–7. The fulfillment cites Matt 27:45 and Luke 22:54.

Notes on the original text

Digital text corrected (OCR breathing slip; OCR letter slip): ἐπὶ πᾶσαν τὴν γῆν ἴως ὥρας → ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας; τὸ πρὸς ἐσπέραν → τὸ πρὸς ἑσπέραν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.18.44 (Dindorf 3:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-44). (abbreviation not yet checked)

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6.18.45Dindorf 3:396

περιαψάντων δὲ πῦρ ἐν μέσῳ τῆς αὐλῆς ἐκάθητο κατὰ τὸν Μάρκον μετὰ τῶν λοιπῶν θερμαινόμενος. ὁ δὲ Ἰωάννης ἄντικρυς καὶ τοῦ ψύχους ἐμνημόνευσεν εἰπὼν εἱστήκεισαν οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο.”

periapsantōn de pyr en mesǭ tēs aulēs ekathēto kata ton Markon meta tōn loipōn thermainomenos. ho de Iōannēs antikrys kai tou psychous emnēmoneusen eipōn heistēkeisan hoi douloi kai hoi hypēretai anthrakian pepoiēkotes, hoti psychos ēn, kai ethermainonto.”

And when they had kindled a fire in the middle of the courtyard, he sat, according to Mark, with the others, warming himself. And John expressly mentions the cold too, saying, “The servants and the officers stood there, having made a charcoal fire, because it was cold, and they were warming themselves.”

Mark 14:54 (allusion, high confidence) · Luke 22:55 (allusion, medium confidence) · John 18:18 (quotation, high confidence)

Notes and citation

Summary: Mark and John record the fire and the cold on the night of Jesus' trial.

The references are Luke 22:55 / Mark 14:54 and John 18:18.

Notes on the original text

Digital text corrected (OCR breathing slip): καὶ οἶ ὑπηρέται → καὶ οἱ ὑπηρέται.

Cite (SBL): Eusebius, Dem. ev. 6.18.45 (Dindorf 3:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-45). (abbreviation not yet checked)

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6.18.46Dindorf 3:396–397

‘‘Γνωστὴ δὲ φησὶν) ἦν αὕτη ἡ ἡμέρα τῷ κυρίῳ, καὶ οὐκ ἦν ἡμέρα, καὶ οὐκ ἦν νύξ·” οὐχ ἡμέρα μὲν, διὰ τὸ προειρῆσθαι ‟οὐκ ἔσται φῶς, ” ὃ καὶ ἐπληροῦτο, ὅτε ἀπὸ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης· οὐδὲ νὺξ δὲ, διὰ τὸ ἐπιλέγεσθαι “πρὸς ἑσπέραν ἔσται φῶς, ” ὃ καὶ αὐτὸ τέλους ἐτύγχανεν, ὅτε μετὰ τὴν ἐνάτην ὥραν αὖθις τὸ σύνηθες φῶς ἀπελάμβανεν ἡ ἡμέρα.

‘‘Gnōstē de phēsin) ēn hautē hē hēmera tǭ kyriǭ, kai ouk ēn hēmera, kai ouk ēn nyx;” ouch hēmera men, dia to proeirēsthai ‟ouk estai phōs, ” ho kai eplērouto, hote apo hektēs hōras skotos egeneto epi pasan tēn gēn heōs hōras enatēs; oude nyx de, dia to epilegesthai “pros hesperan estai phōs, ” ho kai auto telous etynchanen, hote meta tēn enatēn hōran authis to synēthes phōs apelambanen hē hēmera.

“And this day was known to the Lord,” it says, “and it was not day and it was not night.” Not day, because it had been said before, “there shall be no light,” which was fulfilled when from the sixth hour there was darkness over all the land until the ninth hour; nor night, because it adds, “toward evening there shall be light,” which also was fulfilled when after the ninth hour the day received back its usual light.

Zech 14:7 (quotation, high confidence) · Matt 27:45 (allusion, high confidence)

Notes and citation

Summary: The day was neither day nor night: darkness from the sixth to ninth hour, then light again toward evening.

Zech 14:7 (LXX) and Matt 27:45.

Notes on the original text

Digital text corrected (OCR letter slip): ἴως ὥρας ἐνάτης → ἕως ὥρας ἐνάτης.

Cite (SBL): Eusebius, Dem. ev. 6.18.46 (Dindorf 3:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-46). (abbreviation not yet checked)

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6.18.47Dindorf 3:397

καὶ κατὰ διάνοιαν δὲ ταῦτα ἐπληροῦτο, καθόλου μὲν ἐπὶ τὸ Ἰουδαίων ἔθνος, μετὰ τὴν κατὰ τοῦ Χριστοῦ τόλμαν σκότους καὶ πάγου καὶ ψύχους γεγενημένου, σκοτισθείσης αὐτῶν τῆς διανοίας εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου ἐν ταῖς καρδίαις αὐτῶν, ψυγείσης τε τῆς πρὸς τὸν θεὸν ἀγάπης, ἔμπαλιν δὲ πρὸς τῇ ἑσπέρᾳ τὸ φῶς τῆς γνώσεως τοῦ Χριστοῦ ἀνατέταλκεν, ὡς τοὺς πάλαι καθημένους ἐν σκότει καὶ σκιᾷ θανάτου μέγα τὸ φῶς ἰδεῖν, κατὰ τὰς τοῦ Ἡσαΐου φωνάς.

kai kata dianoian de tauta eplērouto, katholou men epi to Ioudaiōn ethnos, meta tēn kata tou Christou tolman skotous kai pagou kai psychous gegenēmenou, skotistheisēs autōn tēs dianoias eis to mē augasai ton phōtismon tou euangeliou en tais kardiais autōn, psygeisēs te tēs pros ton theon agapēs, empalin de pros tę̄ hesperą to phōs tēs gnōseōs tou Christou anatetalken, hōs tous palai kathēmenous en skotei kai skią thanatou mega to phōs idein, kata tas tou Hēsaïou phōnas.

These things were also fulfilled in the spiritual sense: generally, for the Jewish nation, darkness, frost, and cold came after their outrage against Christ, when their mind was darkened so that the light of the gospel should not shine in their hearts, and their love toward God grew cold; but on the other hand, toward evening, the light of the knowledge of Christ has risen, so that those who of old sat in darkness and the shadow of death saw a great light, according to the words of Isaiah.

2 Cor 4:4 (echo, medium confidence) · Matt 24:12 (echo, medium confidence) · Isa 9:2 (9:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Spiritually, darkness and cold fell on the Jewish nation, while the light of Christ rose for those in darkness.

Echoes of 2 Cor 4:4, Matt 24:12, and Isa 9:2 (LXX 9:1; compare Matt 4:16). Eusebius’s judgment on the Jewish nation is translated as written.

Cite (SBL): Eusebius, Dem. ev. 6.18.47 (Dindorf 3:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-47). (abbreviation not yet checked)

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6.18.48Dindorf 3:397

Ἐν αὐτῇ δὴ οὖν τῇ τοιαύτῃ ἡμέρᾳ τοῦ κυρίου, ἐξελεύσεται, φησὶν, ὕδωρ ζῶν ἐξ Ἱερουσαλήμ. τοῦτο δὲ ἦν τὸ λογικὸν καὶ πότιμον ζωτικόν τε καὶ σωτήριον τῆς τοῦ Χριστοῦ διδασκαλίας ποτὸν, περὶ οὗ καὶ αὐτὸς ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ τὴν Σαμαρεῖτιν παιδεύων ἔλεγεν ‟εἰ ᾔδεις τίς ἐστιν ὁ λέγων σοι, δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.” αὐτὸ οὖν τοῦτο τὸ σωτήριον ποτὸν ἐξ αὐτῆς τῆς Ἱερουσαλὴμ προῆλθεν.

En autę̄ dē oun tę̄ toiautę̄ hēmerą tou kyriou, exeleusetai, phēsin, hydōr zōn ex Hierousalēm. touto de ēn to logikon kai potimon zōtikon te kai sōtērion tēs tou Christou didaskalias poton, peri hou kai autos en tǭ kata Iōannēn euangeliǭ tēn Samareitin paideuōn elegen ‟ei ę̄deis tis estin ho legōn soi, dos moi piein, sy an ę̄tēsas auton, kai edōken an soi hydōr zōn.” auto oun touto to sōtērion poton ex autēs tēs Hierousalēm proēlthen.

On that very day of the Lord, then, “living water,” it says, “shall go out from Jerusalem.” This was the rational, drinkable, life-giving, and saving drink of Christ’s teaching, about which he himself, teaching the Samaritan woman in the Gospel according to John, said, “If you knew who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” This very saving drink, then, went out from Jerusalem itself.

Zech 14:8 (quotation, high confidence) · John 4:10 (quotation, high confidence)

Notes and citation

Summary: The living water from Jerusalem is Christ's saving teaching, as he told the Samaritan woman.

The quotations are Zech 14:8 (LXX) and John 4:10.

Notes on the original text

Digital text corrected (OCR letter slip): ξωτικόν → ζωτικόν.

Cite (SBL): Eusebius, Dem. ev. 6.18.48 (Dindorf 3:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-48). (abbreviation not yet checked)

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6.18.49Dindorf 3:397–398

ἐνθένδε γοῦν ὥρμητο αὐτοῦ τὸ εὐαγγέλιον, καὶ οἱ τούτου κήρυκες πᾶσαν κατέπλησαν τὴν οἰκουμένην· ὃ καὶ δηλοῦται διὰ τοῦ λέγεσθαι εἰς τὴν θάλασσαν τὴν πρώτην καὶ εἰς τὴν θάλασσαν τὴν ἐσχάτην τὸ ζῶν ὕδωρ ἐξελεύσεσθαι, ” διʼ ὧν τὰ τῆς συμπάσης γῆς πέρατα δηλοῦται, τά τε πρὸς τῷ ἀνατολικῷ ὠκεανῷ πρώτη θάλαττα ὀνομαζόμενα καὶ τὰ κατὰ δύοντα ἥλιον διὰ τῆς θαλάττης τῆς ἐσχάτης σημαινόμενα, ἃ καὶ πεπλήρωκε τὸ ζῶν ὕδωρ τῆς σωτηρίου καὶ εὐαγγελικῆς διδασκαλίας, περὶ οὗ πάλιν ἐπαίδευε λέγων ‟ὃς ἂν πίῃ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα.‘’ καὶ πάλιν ‟ ποταμοὶ φησὶν) ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος, ἁλλομένου εἰς ζωὴν αἰώνιον.”

enthende goun hōrmēto autou to euangelion, kai hoi toutou kērykes pasan kateplēsan tēn oikoumenēn; ho kai dēloutai dia tou legesthai eis tēn thalassan tēn prōtēn kai eis tēn thalassan tēn eschatēn to zōn hydōr exeleusesthai, ” diʼ hōn ta tēs sympasēs gēs perata dēloutai, ta te pros tǭ anatolikǭ ōkeanǭ prōtē thalatta onomazomena kai ta kata dyonta hēlion dia tēs thalattēs tēs eschatēs sēmainomena, ha kai peplērōke to zōn hydōr tēs sōtēriou kai euangelikēs didaskalias, peri hou palin epaideue legōn ‟hos an pię̄ tou hydatos, hou egō dōsō autǭ, ou mē dipsēsei eis ton aiōna.‘’ kai palin ‟ potamoi phēsin) ek tēs koilias autou rheusousin hydatos zōntos, hallomenou eis zōēn aiōnion.”

From there, at any rate, his gospel set out, and its heralds filled the whole world. This is shown by the words that the living water “shall go out to the first sea and to the last sea,” by which the ends of the whole earth are meant: the regions by the eastern ocean, called the first sea, and those toward the setting sun, signified by the last sea. These the living water of the saving teaching of the gospel has filled, concerning which he again taught, saying, “Whoever drinks of the water that I shall give him shall never thirst forever.” And again: “Rivers,” he says, “of living water shall flow out of his belly, springing up into eternal life.”

Zech 14:8 (quotation, high confidence) · John 4:14 (quotation, high confidence) · John 7:38 (quotation, high confidence)

Notes and citation

Summary: The water flowing to the first and last seas is the gospel filling the whole world, as Christ promised.

The quotations are Zech 14:8 (LXX), John 4:14, and John 7:38 combined with John 4:14 (“springing up into eternal life”).

Notes on the original text

Digital text corrected (OCR letter slip): ἐξελύσεσθαι → ἐξελεύσεσθαι.

Cite (SBL): Eusebius, Dem. ev. 6.18.49 (Dindorf 3:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-49). (abbreviation not yet checked)

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6.18.50Dindorf 3:398

καὶ αὖθις ‟εἴ τις διψὰ, ἐρχέσθω πρός με, καὶ πινέτω.” μετὰ γοῦν τὸ ἀνομβρῆσαν ἐκ τῆς Ἱερουσαλὴμ ἐπὶ πᾶν γένος ἀνθρώπων σωτήριον καὶ λογικὸν νᾶμα ὅπερ σαφέστερον ἐν ἑτέρῳ δηλοῦται διὰ τοῦ ‟ἐκ γὰρ Σιῶν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλὴμ, καὶ κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν. ἔσται (φησὶ) κύριος εἰς βασιλέα.”

kai authis ‟ei tis dipsa, erchesthō pros me, kai pinetō.” meta goun to anombrēsan ek tēs Hierousalēm epi pan genos anthrōpōn sōtērion kai logikon nama hoper saphesteron en heterǭ dēloutai dia tou ‟ek gar Siōn exeleusetai nomos, kai logos kyriou ex Hierousalēm, kai krinei ana meson tōn ethnōn. estai (phēsi) kyrios eis basilea.”

And again: “If anyone thirsts, let him come to me and drink.” So after the saving and rational stream had poured out from Jerusalem upon every race of men, which is shown more clearly elsewhere by the words, “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem, and he shall judge between the nations,” “the Lord,” it says, “shall be king.”

John 7:37 (quotation, high confidence) · Isa 2:3–4 (quotation, high confidence) · Mic 4:2–3 (quotation, medium confidence) · Zech 14:9 (quotation, high confidence)

Notes and citation

Summary: After the saving stream went out from Jerusalem to all nations, the Lord would become king.

The quotations are John 7:37, Isa 2:3–4 (= Mic 4:2–3), and Zech 14:9 (LXX).

Notes on the original text

Digital text corrected (stray parenthesis): λογικὸν νᾶμα) → λογικὸν νᾶμα.

Cite (SBL): Eusebius, Dem. ev. 6.18.50 (Dindorf 3:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-50). (abbreviation not yet checked)

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6.18.51Dindorf 3:398

οὐκ ἔσται δὲ ἐν Ἱερουσαλὴμ, οὐδὲ ἐπὶ τὸ Ἰουδαίων ἔθνος, ἀλλὰ ‟ἐπὶ πᾶσαν τὴν γῆν ἐν τῇ ἡμέρᾳ ἐκείνῃ. καὶ ἔσται κύριος εἶς, καὶ τὸ ὄνομα αὐτοῦ ἕν, κυκλοῦν πάσαν τὴν γῆν.” ἃ καὶ αὐτὰ συνάδει τοῖς ἀπὸ τῶν Ψαλμῶν παρατεθεῖσιν, διʼ ὧν ἐλέγετο ‟ ἐβασίλευσεν ὁ θεὸς ἐπὶ τὰ ἔθνη.” καὶ πάλιν‘‘ εἴπατε ἐν τοῖς ἔθνεσιν, ὁ κύριος ἐβασίλευσε.’ ταῦτα δὲ ὁμοῦ πάντα ἐν ταῖς τοῦ κυρίου ἡμέραις ἔσεσθαι προφητεύεται.

ouk estai de en Hierousalēm, oude epi to Ioudaiōn ethnos, alla ‟epi pasan tēn gēn en tę̄ hēmerą ekeinę̄. kai estai kyrios eis, kai to onoma autou hen, kykloun pasan tēn gēn.” ha kai auta synadei tois apo tōn Psalmōn paratetheisin, diʼ hōn elegeto ‟ ebasileusen ho theos epi ta ethnē.” kai palin‘‘ eipate en tois ethnesin, ho kyrios ebasileuse.’ tauta de homou panta en tais tou kyriou hēmerais esesthai prophēteuetai.

He will be king not in Jerusalem, nor over the Jewish nation, but “over all the earth in that day. And there shall be one Lord, and his name one, encircling all the earth.” These words agree with those quoted from the Psalms, in which it was said, “God has become king over the nations,” and again, “Say among the nations, ‘The Lord has become king.’” All these things together are prophesied to come to pass in the days of the Lord.

Zech 14:9 (quotation, high confidence) · Ps 47:8 (46:9 LXX) (quotation, high confidence) · Ps 96:10 (95:10 LXX) (quotation, high confidence)

Notes and citation

Summary: The Lord will reign over all the earth, not only Jerusalem, as the Psalms also foretell.

The quotations are Zech 14:9 (LXX), Ps 47:8 (LXX 46:9), and Ps 96:10 (LXX 95:10).

Cite (SBL): Eusebius, Dem. ev. 6.18.51 (Dindorf 3:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-51). (abbreviation not yet checked)

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6.18.52Dindorf 3:398–399

ἐν ἀρχῇ γοῦν τῆς ὅλης προφητείας ‟ἰδοὺ ἡμέραι φησὶν) ἔρχονται τοῦ κυρίου, καὶ ἔσται τάδε.” τίνα δὴ ταῦτα ἀλλʼ ἢ ἡ πολιορκία τῆς Ἱερουσαλὴμ καὶ ἡ τοῦ κυρίου μετάστασις ἐπὶ τὸ τῶν ἐλαιῶν ὅρος, κατὰ τὸ παρέσται κύριος, ” καὶ τὰ συμβεβηκότα περὶ τὴν ἡμέραν τοῦ πάθους αὐτοῦ, καὶ τὸ ζῶν ὕδωρ, τὸ ἐπὶ πᾶσαν ῥεῦσαν τὴν οἰκουμένην, καὶ ἐπὶ πᾶσι τούτοις ἡ τοῦ κυρίου βασιλεία πάντων τῶν ἐθνῶν ἄρχουσα, καὶ τὸ ὄνομα αὐτοῦ ἓν, πληροῦν πᾶσαν τὴν γῆν, ” ἅπερ ὁποίου τέλους ἔτυχεν ὡς ἐν ἐπιτομῇ διει- λήφαμεν;

en archę̄ goun tēs holēs prophēteias ‟idou hēmerai phēsin) erchontai tou kyriou, kai estai tade.” tina dē tauta allʼ ē hē poliorkia tēs Hierousalēm kai hē tou kyriou metastasis epi to tōn elaiōn horos, kata to parestai kyrios, ” kai ta symbebēkota peri tēn hēmeran tou pathous autou, kai to zōn hydōr, to epi pasan rheusan tēn oikoumenēn, kai epi pasi toutois hē tou kyriou basileia pantōn tōn ethnōn archousa, kai to onoma autou hen, plēroun pasan tēn gēn, ” haper hopoiou telous etychen hōs en epitomę̄ diei- lēphamen?

At the beginning, at any rate, of the whole prophecy it says, “Behold, days of the Lord are coming, and these things shall be.” What are these things but the siege of Jerusalem, the Lord’s removal to the Mount of Olives, according to “the Lord shall come,” and what happened on the day of his Passion, and the living water that flowed out over the whole world, and on top of all these the kingdom of the Lord ruling over all the nations, and “his name one, filling all the earth”? We have briefly summarized how each of these was fulfilled.

Zech 14:1 (quotation, high confidence) · Zech 14:5 (quotation, high confidence) · Zech 14:9 (quotation, high confidence)

Notes and citation

Summary: The whole prophecy of Zechariah 14, from the siege to the Lord's universal reign, has been fulfilled.

The quotations are Zech 14:1, 14:5, and 14:9 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.18.52 (Dindorf 3:398–399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-52). (abbreviation not yet checked)

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6.18.53Dindorf 3:399

πρόδηλον δὲ καὶ πῶς ἀπὸ τῆς τοῦ Χριστοῦ τοῦ θεοῦ προσηγορίας τὸ Χριστιανῶν ὄνομα κατέπλησε τὴν πᾶσαν οἰκουμένην· ὃ καὶ αὐτὸ παρίστησιν ὁ φάσκων λόγος ‘καὶ τὸ ὄνομα αὐτοῦ ἔν, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον.’ καὶ σοὶ δὲ ἐπὶ σχολῆς παρέσται ἑκάστην βασανίσαντι λέξιν ἐπὶ πλάτους θεωρῆσαι τὰ νενοημένα. Ἀπὸ τοῦ Βαρούχ.

prodēlon de kai pōs apo tēs tou Christou tou theou prosēgorias to Christianōn onoma kateplēse tēn pasan oikoumenēn; ho kai auto paristēsin ho phaskōn logos ‘kai to onoma autou en, kykloun pasan tēn gēn kai tēn erēmon.’ kai soi de epi scholēs parestai hekastēn basanisanti lexin epi platous theōrēsai ta nenoēmena. Apo tou Barouch.

It is also plain how the name of Christians, from the title of the Christ of God, has filled the whole world; this too is set forth by the word that says, “And his name one, encircling all the earth and the desert.” You too, at your leisure, testing each word, will be able to consider at length what is meant. From Baruch.

Zech 14:9–10 (quotation, high confidence)

Notes and citation

Summary: The spread of the Christian name over the world fulfills the prophecy that his name will encircle the earth.

The quotation is Zech 14:9–10 (LXX), paraphrased. The last words are the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 6.18.53 (Dindorf 3:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-17-1/#p-6-18-53). (abbreviation not yet checked)

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