Demonstration of the Gospel 6.3.1–6.12.9

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 43 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 3

6.3.1Dindorf 3:354–355

‘‘Θεὸς θεῶν κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν ἀπὸ ἀνατολῶν ἡλίου καὶ μέχρι δυσμῶν· ἐκ Σιῶν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. ὁ θεὸς ἐμφανῶς ἥξει, ὁ θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. καὶ μεθʼ ἕτερα " ἄκουσον φησὶ) λαός μου, καὶ λαλήσω σοὶ, Ἰσραὴλ, καὶ διαμαρτύρομαί σοι. ὁ θεὸς ὁ θεός σου εἰμὶ ἐγώ. οὐκ ἐπὶ ταῖς θυσίαις. σου ἐλέγξω σε. τὰ δὲ ὁλοκαυτώματά σου ἐνώπιόν μου εἰσὶ διὰ παντός.

‘‘Theos theōn kyrios elalēse, kai ekalese tēn gēn apo anatolōn hēliou kai mechri dysmōn; ek Siōn hē euprepeia tēs hōraiotētos autou. ho theos emphanōs hēxei, ho theos hēmōn, kai ou parasiōpēsetai. kai methʼ hetera " akouson phēsi) laos mou, kai lalēsō soi, Israēl, kai diamartyromai soi. ho theos ho theos sou eimi egō. ouk epi tais thysiais. sou elenxō se. ta de holokautōmata sou enōpion mou eisi dia pantos.

“The God of gods, the Lord, has spoken, and called the earth from the rising of the sun to its setting. Out of Zion is the splendor of his beauty. God will come openly, our God, and will not keep silence.” And after other things: “Hear, my people, and I will speak to you, Israel, and I will testify to you: I am God, your God. I will not reprove you for your sacrifices; your whole burnt offerings are before me continually.

Ps 50:1–3 (49:1-Ps LXX) (quotation, high confidence) · Ps 50:7–8 (49:7-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 50 says God will come openly and call the whole earth.

The quotation, continuing in 6.3.2, is Ps 50:1–3 and 50:7–15 (49:1–3, 7–15 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.3.1 (Dindorf 3:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-3-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-3-1) · Report an error

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

6.3.2Dindorf 3:355

οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου χιμάρους, ὅτι ἐμά ἐστι πάντα τὰ θηρία τοῦ δρυμοῦ, κτήνη ἐν τοῖς ὄρεσι καὶ βόες. ἔγνωκα πάντα τὰ πετηνὰ τοῦ οὐρανοῦ, καὶ ὡραιότης ἀγροῦ μετʼ ἐμοῦ ἐστίν. ἐὰν πεινάσω, οὐ μή σοι εἴπω. ἐμὴ γάρ ἐστιν ἡ οἰκουμένη καὶ τὸ πλήρωμα αὐτῆς. μὴ φάγομαι κρέα ταύρων, ἢ αἷμα τράγων πίομαι; θῦσον τῷ θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου, καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεως.”

ou dexomai ek tou oikou sou moschous, oude ek tōn poimniōn sou chimarous, hoti ema esti panta ta thēria tou drymou, ktēnē en tois oresi kai boes. egnōka panta ta petēna tou ouranou, kai hōraiotēs agrou metʼ emou estin. ean peinasō, ou mē soi eipō. emē gar estin hē oikoumenē kai to plērōma autēs. mē phagomai krea taurōn, ē haima tragōn piomai? thyson tǭ theǭ thysian aineseōs, kai apodos tǭ hypsistǭ tas euchas sou, kai epikalesai me en hēmerą thlipseōs.”

I will not accept calves from your house, nor goats from your flocks; for all the beasts of the forest are mine, the cattle on the mountains and the oxen. I know all the birds of the sky, and the beauty of the field is with me. If I were hungry, I would not tell you; for the world is mine and all its fullness. Shall I eat the flesh of bulls, or drink the blood of goats? Offer to God a sacrifice of praise, and pay your vows to the Most High, and call upon me in the day of affliction.”

Ps 50:9–15 (49:9-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: God rejects animal sacrifices and asks for a sacrifice of praise.

Ps 50:9–15 (49:9–15 LXX).

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 6.3.2 (Dindorf 3:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-3-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-3-2) · Report an error

6.3.3Dindorf 3:355

Κἀνταῦθα ἡ θεία πρόρρησις σαφῶς θεὸν ἐμφανῶς ἥξειν θεσπίζει, οὐκ ἄλλον ἢ τὸν τοῦ θεοῦ λόγον δηλοῦσα. καὶ τὸ αἴτιον δὲ τῆς παρουσίας αὐτοῦ σαφέστατα παρίστησιν, αὖθις τὴν κλῆσιν σημαίνουσα τῶν καθʼ ὅλης τῆς οἰκουμένης ἐθνῶν. " ἐκάλεσε γοῦν φησι ’ τὴν γῆν ἀπὸ ἀνατολῶν ἡλίου καὶ μέχρι δυσμῶν.” σφόδρα δὲ ἀκολούθως μετὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ μετὰ τὴν κλῆσιν τῶν ἐθνῶν τὴν παραίτησιν τῆς κατὰ τὸν Μώσεως νόμον σωματικωτέρας λατρείας διδάσκει, ἣ καὶ αὐτὴ τέλους ἔτυχε μετὰ τὴν τοῦ θεοῦ λόγου εἰς πάντας ἀνθρώπους ἐπιφάνειαν.

Kantautha hē theia prorrēsis saphōs theon emphanōs hēxein thespizei, ouk allon ē ton tou theou logon dēlousa. kai to aition de tēs parousias autou saphestata paristēsin, authis tēn klēsin sēmainousa tōn kathʼ holēs tēs oikoumenēs ethnōn. " ekalese goun phēsi ’ tēn gēn apo anatolōn hēliou kai mechri dysmōn.” sphodra de akolouthōs meta tēn epiphaneian autou kai meta tēn klēsin tōn ethnōn tēn paraitēsin tēs kata ton Mōseōs nomon sōmatikōteras latreias didaskei, hē kai autē telous etyche meta tēn tou theou logou eis pantas anthrōpous epiphaneian.

Here too the divine prediction clearly prophesies that God will come openly, meaning no other than the Word of God. And it most clearly sets forth the cause of his coming, again signifying the calling of the nations throughout the whole world: “He called,” it says, “the earth from the rising of the sun to its setting.” And very consistently, after his appearing and after the calling of the nations, it teaches the rejection of the more bodily worship under the law of Moses, which itself came to an end after the appearing of God the Word to all men.

Ps 50:1–3 (49:1-Ps LXX) (allusion, high confidence)

Notes and citation

Summary: The God who comes openly is the Word; his coming brings the calling of the nations and the end of Mosaic sacrifices.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.3.3 (Dindorf 3:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-3-3). (abbreviation not yet checked)

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

6.3.4Dindorf 3:355–356

ἐξ ἐκείνου γάρ τοι καὶ εἰς δεῦρο κέκληνται μὲν πάντες οἶ ἐπὶ πάσης τῆς οἰκουμένης ἄνθρωποι, καὶ πάντα τὰ ἀπὸ ἀνατολῶν καὶ μέχρι δυσμῶν ἔθνη. πέπαυται δὲ καὶ καθῄρηται ἡ κατὰ Ἰουδαίους θρησκεία, κατὰ τὴν καινὴν διαθήκην τοῦ εὐαγγελικοῦ κηρύγ ματος, ἀλλʼ οὐ κατὰ τὸν Μώσεως νόμον, ἀνθρώπων εὐσεβεῖν παρηγγελμένων. ταῦτα δὲ καὶ ἐπὶ τὴν δευτέραν καὶ ἔνδοξον ἐπιφάνειαν τοῦ σωτῆρος ἀναφέροιτο ἄν. Ἀπὸ Ψαλμοῦ πγ΄.

ex ekeinou gar toi kai eis deuro keklēntai men pantes oi epi pasēs tēs oikoumenēs anthrōpoi, kai panta ta apo anatolōn kai mechri dysmōn ethnē. pepautai de kai kathę̄rētai hē kata Ioudaious thrēskeia, kata tēn kainēn diathēkēn tou euangelikou kēryg matos, allʼ ou kata ton Mōseōs nomon, anthrōpōn eusebein parēngelmenōn. tauta de kai epi tēn deuteran kai endoxon epiphaneian tou sōtēros anapheroito an. Apo Psalmou pg΄.

For from that time until now all men throughout the whole world have been called, and all the nations from the rising to the setting; and the worship of the Jews has ceased and been abolished, men being commanded to worship God according to the new covenant of the gospel preaching, not according to the law of Moses. These things might also be referred to the second and glorious appearing of the Savior. From Psalm 83.

Notes and citation

Summary: Since Christ, all nations are called and Jewish worship has ceased; the psalm may also refer to the second coming. The next heading introduces Psalm 84.

Eusebius’s statement about Jewish worship reflects his polemical view; translated as written. The last words are a heading; Eusebius’s Psalm 83 is Psalm 84. “Ceased” renders πέπαυται; the digital text reads πέταυται.

Notes on the original text

Digital text corrected (OCR: τ for π): πέταυται → πέπαυται.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.3.4 (Dindorf 3:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-3-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-3-4) · Report an error

preface 6, chapter 4

6.4.1Dindorf 3:356

‟Ὀφθήσεται ὁ θεὸς τῶν θεῶν ἐν Σιῶν. ὁ θεὸς τῶν δυνάμεων εἰσάκουσον τῆς προσευχῆς μου ἐνώτισαι ὁ θεὸς Ἰακώβ· ὑπερασπιστὰ ἡμῶν ὁ θεὸς, καὶ ἐπίβλεψον ἐπὶ τὸ πρόσωπον τοῦ Χριστοῦ σου.

‟Ophthēsetai ho theos tōn theōn en Siōn. ho theos tōn dynameōn eisakouson tēs proseuchēs mou enōtisai ho theos Iakōb; hyperaspista hēmōn ho theos, kai epiblepson epi to prosōpon tou Christou sou.

“The God of gods will be seen in Zion. O God of hosts, hear my prayer; give ear, O God of Jacob. O God our protector, behold, and look upon the face of your Christ.”

Ps 84:7–9 (83:8-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 84: the God of gods will be seen in Zion.

The quotation is Ps 84:7–9 (83:8–10 LXX). The digital text has a stray numeral “5.”

Notes on the original text

Digital text corrected (stray line number): προσευχῆς μου 5 ἐνώτισαι → προσευχῆς μου ἐνώτισαι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.4.1 (Dindorf 3:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-4-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-4-1) · Report an error

6.4.2Dindorf 3:356

Τὸν θεὸν τῶν θεῶν ὀφθήσεσθαι προειπὼν εὔχεται τὴν ἐπιφάνειαν αὐτοῦ ᾗ τάχος ἐπιστῆναι, καθʼ ὃν ὀφθήσεται τρόπον διδάσκων διὰ ‟ἐπίβλεψον ἐπὶ τὸ πρόσωπον τοῦ Χριστοῦ σου·’ ὡσεὶ σαφέστερον εἰρήκει, διὰ τοῦ προσώπου τοῦ Χριστοῦ σου ἐπιφάνηθι. ἐπεὶ γὰρ ὁ ἑωρακὼς τὸν υἱὸν ἑώρακε τὸν πατέρα τὸν πέμψαντα αὐτὸν, εἰκότως διὰ τοῦ προσώπου τοῦ Χριστοῦ ἐπιφανήσεσθαι τὸν ἐν τῷ Χριστῷ κατοικοῦντα θεὸν τῶν θεῶν ἐπαγγέλλει. Ἀπὸ Ψαλμοῦ ABBREV

Ton theon tōn theōn ophthēsesthai proeipōn euchetai tēn epiphaneian autou hę̄ tachos epistēnai, kathʼ hon ophthēsetai tropon didaskōn dia ‟epiblepson epi to prosōpon tou Christou sou;’ hōsei saphesteron eirēkei, dia tou prosōpou tou Christou sou epiphanēthi. epei gar ho heōrakōs ton huion heōrake ton patera ton pempsanta auton, eikotōs dia tou prosōpou tou Christou epiphanēsesthai ton en tǭ Christǭ katoikounta theon tōn theōn epangellei. Apo Psalmou ABBREV

Having said beforehand that the God of gods will be seen, he prays that his appearing may come quickly, teaching the manner in which he will be seen by “look upon the face of your Christ”; as if he had said more clearly, “Appear through the face of your Christ.” For since he who has seen the Son has seen the Father who sent him, it rightly promises that the God of gods who dwells in the Christ will appear through the face of the Christ. From Psalm [95].

Ps 84:9 (83:10 LXX) (quotation, high confidence) · John 14:9 (allusion, high confidence) · John 12:45 (allusion, medium confidence)

Notes and citation

Summary: The God of gods will be seen through the face of his Christ; the next heading introduces Psalm 96.

The reference is John 14:9 and 12:45. The last words are a heading; the psalm number is missing in the digital text (“ABBREV”); it is Eusebius’s 95, English Psalm 96.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.4.2 (Dindorf 3:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-4-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-4-2) · Report an error

preface 6, chapter 5

6.5.1Dindorf 3:356–357

‟Ἄισατε τῷ κυρίῳ ᾆσμα καινὸν, ᾄσατε κυρίῳ πᾶσα ἡ γῆ. ᾄσατε τῷ κυρίῳ, εὐλογήσατε τὸ ὄνομα αὐτοῦ. εὐαγγελίσασθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ. ἀναγγείλατε ἐν τοῖς ἔθνεσι τὴν δόξαν αὐτοῦ, ἐν πᾶσι τοῖς λαοῖς τὰ θαυμάσια αὐτοῦ, ὅτι μέγας κύριος καὶ αἰνετὸς σφόδρα, φοβερός ἐστιν ἐπὶ πάντας τοὺς.”

‟Aisate tǭ kyriǭ ąsma kainon, ąsate kyriǭ pasa hē gē. ąsate tǭ kyriǭ, eulogēsate to onoma autou. euangelisasthe hēmeran ex hēmeras to sōtērion autou. anangeilate en tois ethnesi tēn doxan autou, en pasi tois laois ta thaumasia autou, hoti megas kyrios kai ainetos sphodra, phoberos estin epi pantas tous.”

“Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord, bless his name; proclaim the good news of his salvation from day to day. Declare his glory among the nations, his wonders among all the peoples; for the Lord is great and greatly to be praised; he is to be feared above all the …”

Ps 96:1–4 (95:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 96 calls all the earth to sing a new song and declare God’s glory among the nations.

The quotation is Ps 96:1–4 (95:1–4 LXX); it breaks off before “gods,” which follows in the next section.

Cite (SBL): Eusebius, Dem. ev. 6.5.1 (Dindorf 3:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-5-1). (abbreviation not yet checked)

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

6.5.2Dindorf 3:357

καὶ πάλιν ’ ἐνέγκατε τῷ κυρίῳ αἷ πατριαὶ τῶν ἐθνῶν.” καὶ πάλιν‘‘ εἴπατε ἐν τοῖς ἔθνεσιν, ὁ κύριος ἐβασίλευσε. ’

kai palin ’ enenkate tǭ kyriǭ hai patriai tōn ethnōn.” kai palin‘‘ eipate en tois ethnesin, ho kyrios ebasileuse. ’

And again: “Bring to the Lord, you families of the nations.” And again: “Say among the nations, ‘The Lord has become king.’”

Ps 96:7 (95:7 LXX) (quotation, high confidence) · Ps 96:10 (95:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 96 calls the nations to honor the Lord as king.

The quotations are Ps 96:7 and 96:10 (95:7, 10 LXX).

Cite (SBL): Eusebius, Dem. ev. 6.5.2 (Dindorf 3:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-5-2). (abbreviation not yet checked)

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

6.5.3Dindorf 3:357

καὶ ἐπὶ πᾶσιν ἐπιλέγει ‘‘τότε ἀγαλλιάσονται πάντα τὰ ξύλα τοῦ δρυ- μου ἄπο προσώπου κυρίου, ὅτι ἔρχεται, ὅτι ἔρχεται κρῖναι τὴν γῆν. κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ λαοὺς ἐν τῇ ἀληθείᾳ αὐτοῦ.”

kai epi pasin epilegei ‘‘tote agalliasontai panta ta xyla tou dry- mou apo prosōpou kyriou, hoti erchetai, hoti erchetai krinai tēn gēn. krinei tēn oikoumenēn en dikaiosynę̄, kai laous en tę̄ alētheią autou.”

And after all this it adds: “Then all the trees of the forest will rejoice before the Lord, for he comes, for he comes to judge the earth. He will judge the world in righteousness, and the peoples in his truth.”

Ps 96:12–13 (95:12-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm ends with the Lord coming to judge the earth.

The quotation is Ps 96:12–13 (95:12–13 LXX).

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.5.3 (Dindorf 3:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-5-3). (abbreviation not yet checked)

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

6.5.4Dindorf 3:357

Κἀνταῦθα πάλιν ἐρχόμενος εἰς ἀνθρώπους κύριος προφητεύεται, καινόν τε ᾆσμα ἐπὶ τῇ παρου- σία αὐτοῦ ᾄσεσθαι, τὴν καινὴν δηλονότι διαθήκην, οὐ τὸ Ἰουδαίων ἔθνος, ἀλλὰ πᾶσαν τὴν γῆν ’ εὐαγ- γελισθήσεσθαί τε οὐκέτι τὸν Ἰσραὴλ, ἀλλὰ πάντα τὰ ἔθνη, ἐπειδήπερ αὐτῶν ἔσεσθαί φησι βασιλέα τὸν ἐρχόμενον κύριον.

Kantautha palin erchomenos eis anthrōpous kyrios prophēteuetai, kainon te ąsma epi tę̄ parou- sia autou ąsesthai, tēn kainēn dēlonoti diathēkēn, ou to Ioudaiōn ethnos, alla pasan tēn gēn ’ euag- gelisthēsesthai te ouketi ton Israēl, alla panta ta ethnē, epeidēper autōn esesthai phēsi basilea ton erchomenon kyrion.

Here again the Lord is prophesied as coming among men, and a new song, clearly the new covenant, is to be sung at his coming, not by the Jewish nation but by all the earth; and the good news is to be announced no longer to Israel but to all the nations, since it says that the Lord who comes will be their king.

Notes and citation

Summary: The coming Lord brings a new song, the new covenant, for all the earth.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.5.4 (Dindorf 3:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-5-4). (abbreviation not yet checked)

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

6.5.5Dindorf 3:357

τίς δʼ ἂν εἴη οὗτος ἢ ὁ θεὸς λόγος; ὃς μέλλων δικαιοσύνῃ τὴν οἰκουμένην καὶ ἀληθείᾳ τὴν ἀνθρωπότητα κρίνειν, ἐξ ἴσης ἅπαντας τοὺς ἐπὶ τῆς οἰκουμένης ἀνθρώπους τῆς αὑτοῦ κλή- σεως καὶ τῆς ἐπὶ ταύτῃ παρὰ τῷ θεῷ σωτηρίας κατη- ξίωσεν. Ἀπὸ qἴ·αλμοῦ ABBREVζʼ.

tis dʼ an eiē houtos ē ho theos logos? hos mellōn dikaiosynę̄ tēn oikoumenēn kai alētheią tēn anthrōpotēta krinein, ex isēs hapantas tous epi tēs oikoumenēs anthrōpous tēs hautou klē- seōs kai tēs epi tautę̄ para tǭ theǭ sōtērias katē- xiōsen. Apo qi;almou ABBREVzʼ.

Who would this be but God the Word? He, being about to judge the world in righteousness and humanity in truth, counted all men throughout the world equally worthy of his calling and of the salvation with God that follows it. From Psalm [97].

Notes and citation

Summary: The coming Lord is the Word, who calls all people equally to salvation; the next heading introduces Psalm 98.

The last words are a heading; the psalm number is garbled in the digital text. The psalm is Eusebius’s 97, English Psalm 98.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.5.5 (Dindorf 3:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-5-5). (abbreviation not yet checked)

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

preface 6, chapter 6

6.6.1Dindorf 3:357

‘‘·Άισατετῷ κυρίῳ ᾆσμα καινὸν, ὅτι θαυμαστὰ ἐποίησε. καὶ τὰ ἑξῆς ’ ἐγνώρισε κύριος τὸ σωτήριον αὑτοῦ, ἐναντίον πάντων τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὑτοῦ. καὶ πάλιν ‘εἴδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ θεοῦ ἡμῶν. ἀλαλέ- ξατε τῷ κυρίῳ πᾶσα ἡ yrj.’* καὶ ἐπὶ πᾶσι "ra ὅρη ἀγαλλιάσονται ἀπὸ προσώπου κυρίου, ὅτι ἔρχεται, ὅτι ἥκει κρῖναι τὴν γῆν. κρινεῖ τὴν οἰκουμένην ἐν δικαι- οσύνῃ καὶ λαοὺς ἐν εὐθύτητι.”

‘‘;Aisatetǭ kyriǭ ąsma kainon, hoti thaumasta epoiēse. kai ta hexēs ’ egnōrise kyrios to sōtērion hautou, enantion pantōn tōn ethnōn apekalypse tēn dikaiosynēn hautou. kai palin ‘eidosan panta ta perata tēs gēs to sōtērion tou theou hēmōn. alale- xate tǭ kyriǭ pasa hē yrj.’* kai epi pasi "ra horē agalliasontai apo prosōpou kyriou, hoti erchetai, hoti hēkei krinai tēn gēn. krinei tēn oikoumenēn en dikai- osynę̄ kai laous en euthytēti.”

“Sing to the Lord a new song, for he has done wonderful things.” And what follows: “The Lord has made known his salvation; before all the nations he has revealed his righteousness.” And again: “All the ends of the earth have seen the salvation of our God. Shout to the Lord, all the earth.” And after all this: “The mountains will rejoice before the Lord, for he comes, for he comes to judge the earth. He will judge the world in righteousness, and the peoples in uprightness.”

Ps 98:1–4 (97:1-Ps LXX) (quotation, high confidence) · Ps 98:8–9 (97:8-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 98 celebrates the Lord’s salvation revealed to all nations.

The quotations are Ps 98:1–4 and 98:8–9 (97:1–4, 8–9 LXX). The digital text has garbled letters (e.g. yrj for γῆ, ra for τὰ, οἰγουμένην for οἰκουμένην).

Notes on the original text

Digital text corrected (OCR: γ for κ): οἰγουμένην → οἰκουμένην.

Cite (SBL): Eusebius, Dem. ev. 6.6.1 (Dindorf 3:357; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-6-1). (abbreviation not yet checked)

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

6.6.2Dindorf 3:357–358

Πολλῶν ἀγαθῶν αἰτία καὶ διὰ τούτων ἡ τοῦ κυρίου παρουσία τοῖς ἔθνεσι γεγενῆσθαι προφητεύ- ἔται, ἃ καὶ διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν ἐπὶ πέρας ἀχθέντα δείκνυται. ἐξ ἐκείνου γάρ τοι καὶ οὐ πρότερον τὸ καινὸν ᾆσμα τῆς καινῆς διαθήκης εἰς πάντας ἀνθρώπους ᾄδεται, καὶ τὰ θαυμάσια αὐτοῦ διὰ τῆς τῶν εὐαγγελίων γραφῆς γνώριμα καὶ ἐξάκουστα τοῖς πάσι γίνεται. οὐ μὴν ἀλλὰ καὶ τὸ σωτήριον, τὸ κατὰ τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ, πᾶσιν ἀπεκαλύφθη τοῖς ἔθνεσι, καὶ ἡ ἀληθὴς δικαιοσύνη, διʼ ἧς ἐναργῶς ἀπεδείχθη ὅτι μὴ Ἰουδαίων ὁ θεὸς μόνον, ἀλλὰ καὶ ἐθνῶν.

Pollōn agathōn aitia kai dia toutōn hē tou kyriou parousia tois ethnesi gegenēsthai prophēteu- etai, ha kai dia tēs epiphaneias tou sōtēros hēmōn epi peras achthenta deiknytai. ex ekeinou gar toi kai ou proteron to kainon ąsma tēs kainēs diathēkēs eis pantas anthrōpous ądetai, kai ta thaumasia autou dia tēs tōn euangeliōn graphēs gnōrima kai exakousta tois pasi ginetai. ou mēn alla kai to sōtērion, to kata tēn ek nekrōn anastasin autou, pasin apekalyphthē tois ethnesi, kai hē alēthēs dikaiosynē, diʼ hēs enargōs apedeichthē hoti mē Ioudaiōn ho theos monon, alla kai ethnōn.

By these words too the coming of the Lord is prophesied to have been the cause of many goods for the nations, which are shown to have been brought to completion through the appearing of our Savior. For from that time, and not before, the new song of the new covenant is sung to all men, and his wonders have become known and heard by all through the writing of the Gospels. Moreover, the salvation of his resurrection from the dead was revealed to all the nations, and the true righteousness, by which it was clearly shown that God is not the God of the Jews only but also of the nations.

Rom 3:29 (allusion, high confidence)

Notes and citation

Summary: Since Christ came, the new covenant is sung everywhere, and his resurrection has shown that God is God of the nations too.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.6.2 (Dindorf 3:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-6-2). (abbreviation not yet checked)

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

6.6.3Dindorf 3:358

‟ἐπείπερ εἷς ὁ θεός” κατὰ τὸν ἱερὸν ἀπόστολον ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.” δὲ ὅτι ἔρχεται κρῖναι τὴν γῆν γένοιτʼ ἂν δηλωτικὸν καὶ τῆς δευτέρας αὐτοῦ παρουσίας. Ἀπὸ Ψαλμοῦ ρς΄.

‟epeiper heis ho theos” kata ton hieron apostolon hos dikaiōsei peritomēn ek pisteōs kai akrobystian dia tēs pisteōs.” de hoti erchetai krinai tēn gēn genoitʼ an dēlōtikon kai tēs deuteras autou parousias. Apo Psalmou rs΄.

“Since God is one,” according to the holy apostle, “who will justify the circumcised by faith and the uncircumcised through faith.” And “for he comes to judge the earth” may also indicate his second coming. From Psalm 106.

Rom 3:30 (quotation, high confidence) · Ps 98:9 (97:9 LXX) (quotation, high confidence)

Notes and citation

Summary: One God justifies Jew and Gentile by faith; the psalm may also refer to the second coming. The next heading introduces Psalm 107.

The quotation is Rom 3:30. The last words are a heading; Eusebius’s Psalm 106 is Psalm 107.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 6.6.3 (Dindorf 3:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-6-3). (abbreviation not yet checked)

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

preface 6, chapter 7

6.7.1Dindorf 3:358

“Ἐξομολογησάσθωσαν τῷ κυρίῳ τὰ αὐτοῦ καὶ τὰ θαυμάσια αὐτοῦ τοῖς υἱοῖς τῶν ἀνθρώπων. ὅτι συνέτριψε πύλας χαλκὰς καὶ μοχλοὺς σιδηροῦς συνέθλασεν, ἀντελάβετο αὐτῶν ἐξ ὁδοῦ ἀνομίας αὐτῶν. διὰ γὰρ τὰς ἀνομίας αὐτῶν ἐταπεινώθησαν, πᾶν βρῶμα ἐβδελύξατο ἡ ψυχὴ αὐτῶν· καὶ ἤγγισαν ἴως τῶν πυλῶν τοῦ θανάτου, καὶ ἐκέκραξαν πρὸς κύριον ἐν τῷ θλίβεσθαι αὐτοὺς, καὶ ἐκ τῶν ἀναγκῶν αὐτῶν ἔσωσεν αὐτούς· ἀπέστειλε τὸν λόγον αὑτοῦ καὶ ἰάσατο αὐτοὺς καὶ ἐρρύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν.”

“Exomologēsasthōsan tǭ kyriǭ ta autou kai ta thaumasia autou tois huiois tōn anthrōpōn. hoti synetripse pylas chalkas kai mochlous sidērous synethlasen, antelabeto autōn ex hodou anomias autōn. dia gar tas anomias autōn etapeinōthēsan, pan brōma ebdelyxato hē psychē autōn; kai ēngisan iōs tōn pylōn tou thanatou, kai ekekraxan pros kyrion en tǭ thlibesthai autous, kai ek tōn anankōn autōn esōsen autous; apesteile ton logon hautou kai iasato autous kai errysato autous ek tōn diaphthorōn autōn.”

“Let them give thanks to the Lord for his mercies, and for his wonders to the sons of men. For he shattered gates of bronze and broke bars of iron; he helped them out of the way of their lawlessness. For because of their lawlessness they were brought low; their soul loathed all food, and they drew near to the gates of death. And they cried to the Lord in their affliction, and he saved them from their distresses. He sent his Word and healed them, and rescued them from their corruptions.”

Ps 107:15–20 (106:15-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 107: the Lord broke the gates of bronze and sent his Word to heal.

The quotation is Ps 107:15–20 (106:15–20 LXX). “His mercies” (τὰ ἐλέη αὐτοῦ) has partly dropped out of the digital text. The digital text has a stray numeral “5.”

Notes on the original text

Digital text corrected (stray line number): λόγον αὑτοῦ 5 καὶ → λόγον αὑτοῦ καὶ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.7.1 (Dindorf 3:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-7-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-7-1) · Report an error

6.7.2Dindorf 3:358–359

καὶ μεθʼ ἔτερα αὐτὸν ἐν ἐκκλησίᾳ λαοῦ καὶ ἐν καθέδρᾳ πρεσβυτέρων αἰνεσάτωσαν αὐτόν. ἔθετο ποταμοὺς εἰς ἔρημον, καὶ διεξόδους ὑδάτων εἰς δίψος, γῆν καρποφόρον εἰς ἅλμην ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ. ἔθετο τὴν ἔρημον εἰς λίμνας ὑδάτων καὶ γῆν ἄνυδρον εἰς διεξόδους ὑδάτων. καὶ κατῴκισεν ἐκεῖ πεινῶντας, καὶ συνεστήσαντο πόλεις κατοικεσίας.

kai methʼ etera auton en ekklēsią laou kai en kathedrą presbyterōn ainesatōsan auton. etheto potamous eis erēmon, kai diexodous hydatōn eis dipsos, gēn karpophoron eis halmēn apo kakias tōn katoikountōn en autę̄. etheto tēn erēmon eis limnas hydatōn kai gēn anydron eis diexodous hydatōn. kai katǭkisen ekei peinōntas, kai synestēsanto poleis katoikesias.

And after other things: “[Let them exalt] him in the assembly of the people, and praise him in the seat of the elders. He turned rivers into a desert and springs of water into thirst, a fruitful land into salt, because of the wickedness of those who dwell in it. He turned the desert into pools of water and dry land into springs of water; and he settled the hungry there, and they established cities to dwell in.”

Ps 107:32–36 (106:32-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm describes God turning fruitful land into desert and desert into springs.

The quotation is Ps 107:32–36 (106:32–36 LXX); the opening verb has dropped out of the digital text.

Cite (SBL): Eusebius, Dem. ev. 6.7.2 (Dindorf 3:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-7-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-7-2) · Report an error

6.7.3Dindorf 3:359

Καὶ ταῦτα σαφῶς ὀνομαστὶ τὴν τοῦ θεοῦ λόγου ἐξ οὐρανῶν κάθοδον εὐαγγελίζεται, τά τε τῆς παρουσίας αὐτοῦ κατορθώματα. ‟ἀπἐστειλε” γοῦν ‟τὸν λόγον αὑτοῦ, καὶ ἰάσατο αὐτούς.” θεοῦ ἡμεῖς σαφῶς τοῦτόν φαμεν τὸν πρὸς τοῦ πατρὸς ἀποσταλέντα πᾶσιν ἀνθρώποις σωτῆρα, ὃν καὶ διὰ τῶν ἱερῶν εὐαγγελίων θεολογεῖν πεπαιδεύμεθα.

Kai tauta saphōs onomasti tēn tou theou logou ex ouranōn kathodon euangelizetai, ta te tēs parousias autou katorthōmata. ‟apesteile” goun ‟ton logon hautou, kai iasato autous.” theou hēmeis saphōs touton phamen ton pros tou patros apostalenta pasin anthrōpois sōtēra, hon kai dia tōn hierōn euangeliōn theologein pepaideumetha.

These words too clearly announce, by name, the descent of the Word of God from heaven and the achievements of his coming. “He sent,” it says, “his Word, and healed them.” We clearly say that this is [the Word] of God, sent by the Father as Savior to all men, whom we have been taught to speak of as God through the holy Gospels.

Ps 107:20 (106:20 LXX) (quotation, high confidence)

Notes and citation

Summary: “He sent his Word and healed them” announces the Word’s coming as Savior.

The quotation is Ps 107:20 (106:20 LXX). A word (“the Word”) appears to have dropped out after θεοῦ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.7.3 (Dindorf 3:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-7-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-7-3) · Report an error

6.7.4Dindorf 3:359

αἰνίττεται δὲ καὶ τὴν μέχρι θανάτου κάθοδον αὐτοῦ διὰ τοὺς ἐφθακότας εἰς τοῦτον γεγεννημένην, καὶ τήν γε αἰτίαν τῆς ἀφίξεως αὐτοῦ παρίστησι, τὴν ἀπολύτρωσιν ἐμφαίνων τῶν διʼ αὐτοῦ σωθησομένων. τοὺς γὰρ ἐφθακότας ἕως τῶν πυλῶν τοὐ θανάτου ἔσωσε μόνος αὐτός· τούτους δὲ καὶ ἐρρύσατο ἰασάμενος ἐκ τῶν διαφθορῶν αὐτῶν· καὶ διεπράξατό γε ταῦτα οὐκ ἄλλως ἢ τοῦ θανάτου τὰς λεγομένας πύλας χαλκὰς συντρίψας καὶ τοὺς σιδηροῦς μοχλοὺς συγκλάσας.

ainittetai de kai tēn mechri thanatou kathodon autou dia tous ephthakotas eis touton gegennēmenēn, kai tēn ge aitian tēs aphixeōs autou paristēsi, tēn apolytrōsin emphainōn tōn diʼ autou sōthēsomenōn. tous gar ephthakotas heōs tōn pylōn tou thanatou esōse monos autos; toutous de kai errysato iasamenos ek tōn diaphthorōn autōn; kai diepraxato ge tauta ouk allōs ē tou thanatou tas legomenas pylas chalkas syntripsas kai tous sidērous mochlous synklasas.

It also hints at his descent even to death, made for the sake of those who had arrived there, and it sets forth the cause of his coming, showing the redemption of those who would be saved through him. For those who had come as far as the gates of death he alone saved; and he rescued them, healing them from their corruptions; and he accomplished this in no other way than by shattering the so-called bronze gates of death and breaking its iron bars.

Ps 107:16 (106:16 LXX) (allusion, high confidence) · Ps 107:18 (106:18 LXX) (allusion, high confidence)

Notes and citation

Summary: The psalm hints at Christ’s descent to the dead, breaking the gates of death to save those there.

Eusebius reads Ps 107:16, 18 (106:16, 18 LXX) as the descent to Hades.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.7.4 (Dindorf 3:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-7-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-7-4) · Report an error

6.7.5Dindorf 3:359

καὶ δὴ μετὰ ταῦτα ἀκολούθως προφητεύει τὴν εἰς ἔρημον κατάστασιν τῶν μὴ ἐλθόντα παραδεξαμένων αὐτόν. ἔθετο γὰρ (φησὶ) ποταμοὺς εἰς ἔρημον καὶ διεξόδους ὑδάτων εἰς δίψος, γῆν καρποφόρον εἰς ἅλμην ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ.” ἃ καὶ νοήσεις ἀναδραμὼν τοῦ Ἰουδαίων ἔθνους ἐπὶ τὴν πάλαι βοωμένην Ἱερουσαλὴμ, καὶ τὴν δόξαν καὶ τὴν ἐν θεῷ καρποφορίαν, τῶν ἐν αὐτῇ πολιτευομένων ἁγίων καὶ θεοφιλῶν ἀνδρῶν ἐπὶ τοῦ παρόντος ἐστερημένην.

kai dē meta tauta akolouthōs prophēteuei tēn eis erēmon katastasin tōn mē elthonta paradexamenōn auton. etheto gar (phēsi) potamous eis erēmon kai diexodous hydatōn eis dipsos, gēn karpophoron eis halmēn apo kakias tōn katoikountōn en autę̄.” ha kai noēseis anadramōn tou Ioudaiōn ethnous epi tēn palai boōmenēn Hierousalēm, kai tēn doxan kai tēn en theǭ karpophorian, tōn en autę̄ politeuomenōn hagiōn kai theophilōn andrōn epi tou parontos esterēmenēn.

And after this it consistently prophesies the reduction to desert of those who did not receive him when he came. “He turned,” it says, “rivers into a desert and springs of water into thirst, a fruitful land into salt, because of the wickedness of those who dwell in it.” You will understand this if you go back from the Jewish nation to the once-famous Jerusalem, now deprived of its glory and of the fruitfulness toward God of the holy and God-loving men who once lived in it.

Ps 107:33–34 (106:33-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The fruitful land turned to desert is Jerusalem after it rejected Christ.

The quotation is Ps 107:33–34 (106:33–34 LXX). Eusebius applies it to Jerusalem; translated as written.

Cite (SBL): Eusebius, Dem. ev. 6.7.5 (Dindorf 3:359; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-7-5). (abbreviation not yet checked)

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

6.7.6Dindorf 3:359–360

μετὰ γὰρ τὴν τοῦ Χριστοῦ παρουσίαν γέγονεν ἀληθῶς ἄκαρπος καὶ ἄνυδρος καὶ παντελῶς ἔρημος, καὶ ὥς φησιν ἡ προφητεία ‟εἰς ἅλμην ἀπὸ κακίας τῶν κατοικούντων αὐτήν.” ἐπισυνάπτει ἀκολούθως προφητικῷ αἰνιττόμενος τῆς πάλαι ἐρήμου καὶ διψάδος, ἤτοι πάσης ἀνθρώπου ψυχῆς, ἢ τῆς ἐξ ἐθνῶν ἐκκλησίας τὴν εἰς εὐσέβειαν μεταβολὴν, τήν τε ἐν θείοις λόγοις καρποφορίαν.

meta gar tēn tou Christou parousian gegonen alēthōs akarpos kai anydros kai pantelōs erēmos, kai hōs phēsin hē prophēteia ‟eis halmēn apo kakias tōn katoikountōn autēn.” episynaptei akolouthōs prophētikǭ ainittomenos tēs palai erēmou kai dipsados, ētoi pasēs anthrōpou psychēs, ē tēs ex ethnōn ekklēsias tēn eis eusebeian metabolēn, tēn te en theiois logois karpophorian.

For after the coming of Christ it truly became fruitless, waterless, and utterly desert, and, as the prophecy says, “into salt because of the wickedness of those who dwell in it.” Consistently, in prophetic fashion, it adds, hinting at the change to piety and the fruitfulness in divine words of the former desert and thirsty land, that is, of every human soul, or of the church from the nations.

Ps 107:34–35 (106:34-Ps LXX) (allusion, high confidence)

Notes and citation

Summary: Jerusalem became barren after Christ, while the desert made fruitful is the soul or the Gentile church.

The digital text repeats a syllable (παρουσίαν ρουσίαν).

Notes on the original text

Digital text corrected (repeated syllable): παρουσίαν ρουσίαν → παρουσίαν.

Cite (SBL): Eusebius, Dem. ev. 6.7.6 (Dindorf 3:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-7-6). (abbreviation not yet checked)

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

6.7.7Dindorf 3:360

ἃ καὶ προδήλως αἰνίττεται λέγων ‘‘ἔθετο ἔρημον εἰς λίμνας ὑδάτων” καὶ τὰ ἑξῆς· νοῆσαι μόνου τοῦ παρὰ θεῷ γένοιτʼ ἂν σοφοῦ, κατὰ τὴν ἐπὶ τέλει τοῦ Ψαλμοῦ φήσασαν ἐπαγωγὴν “τίς σοφὸς, καὶ φυλάξει ταῦτα;” καὶ τὰ ἑξῆς. Ἀπὸ Ψαλμοῦ ρις΄.

ha kai prodēlōs ainittetai legōn ‘‘etheto erēmon eis limnas hydatōn” kai ta hexēs; noēsai monou tou para theǭ genoitʼ an sophou, kata tēn epi telei tou Psalmou phēsasan epagōgēn “tis sophos, kai phylaxei tauta?” kai ta hexēs. Apo Psalmou ris΄.

This it plainly hints at in saying, “He turned the desert into pools of water,” and what follows; to understand it would belong only to one wise before God, according to the conclusion at the end of the Psalm: “Who is wise, and will keep these things?” and so on. From Psalm 117.

Ps 107:35 (106:35 LXX) (quotation, high confidence) · Ps 107:43 (106:43 LXX) (quotation, high confidence)

Notes and citation

Summary: Only the wise will understand the transformation of the desert; the next heading introduces Psalm 118.

The quotations are Ps 107:35 and 107:43 (106:35, 43 LXX). The last words are a heading; the Greek number (ρις΄, 116) appears to be a slip, since the verses quoted next are from Psalm 117 and 118 of the Septuagint (English 117 and 118).

Cite (SBL): Eusebius, Dem. ev. 6.7.7 (Dindorf 3:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-7-7). (abbreviation not yet checked)

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

preface 6, chapter 8

6.8.1Dindorf 3:360

‟Αἰνεῖτε τὸν κύριον πάντα τὰ ἔθνη, ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοὶ, ὅτι ἐκραταιώθη ἐφʼ ἡμᾶς τὸ ἔλεος αὐτοῦ.” καὶ τὰ ἐξῆς ‟ὦ κύριε, σῶσον δὴ, ὦ κύριε, εὐόδωσον δή. εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. θεὸς κύριος καὶ ἐπέφανεν ἡμῖν.”

‟Aineite ton kyrion panta ta ethnē, epainesatōsan auton pantes hoi laoi, hoti ekrataiōthē ephʼ hēmas to eleos autou.” kai ta exēs ‟ō kyrie, sōson dē, ō kyrie, euodōson dē. eulogēmenos ho erchomenos en onomati kyriou. theos kyrios kai epephanen hēmin.”

“Praise the Lord, all you nations; let all the peoples praise him; for his mercy has been made strong upon us.” And what follows: “O Lord, save now; O Lord, give prosperity now. Blessed is he who comes in the name of the Lord. The Lord is God, and he has shone upon us.”

Ps 117:1–2 (116:1-Ps LXX) (quotation, high confidence) · Ps 118:25–27 (117:25-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalms call the nations to praise and bless the one who comes in the Lord’s name.

The quotations are Ps 117:1–2 (116:1–2 LXX) and Ps 118:25–27 (117:25–27 LXX). The digital text repeats “ἡμῖν.”

Notes on the original text

Digital text corrected (repeated word): ἐπέφανεν ἡμῖν. ἡμῖν.” → ἐπέφανεν ἡμῖν.”.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.8.1 (Dindorf 3:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-8-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-8-1) · Report an error

6.8.2Dindorf 3:360

Καὶ τούτου μέμνηται ἡ ἱερὰ τοῦ εὐαγγελίου γραφὴ τέλους τετυχηκότος ὁπηνίκα ὁ σωτὴρ καὶ κύριος ἡμῶν αὐτὸς ὁ Χριστὸς εἰσῄει εἰς τὰ Ἱεροσόλυμα, πολύ τε πλῆθος ἀνδρῶν καὶ παίδων προῆγεν αὐτὸν μετʼ εὐφροσύνης ἐπιβοώντων ‟ὡς ἀννᾶ τῷ υἱῷ τῷ Δαβὶδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, ὡς ἀννᾶ ἐν τοῖς ὑψίστοις.” ἀντὶ γὰρ τοῦ ‟ ὦ κύριε σῶσον δή” κειμένου ἐν τῷ Ψαλμῷ τὸ ‟ὡς ἀννά” Ἑβραικώτερον φάσκοντες ἐπεβόων· ἑρμηνεύεται δὲ τοῦτο σῶσον δή.

Kai toutou memnētai hē hiera tou euangeliou graphē telous tetychēkotos hopēnika ho sōtēr kai kyrios hēmōn autos ho Christos eisę̄ei eis ta Hierosolyma, poly te plēthos andrōn kai paidōn proēgen auton metʼ euphrosynēs epiboōntōn ‟hōs anna tǭ huiǭ tǭ Dabid, eulogēmenos ho erchomenos en onomati kyriou, hōs anna en tois hypsistois.” anti gar tou ‟ ō kyrie sōson dē” keimenou en tǭ Psalmǭ to ‟hōs anna” Hebraikōteron phaskontes epeboōn; hermēneuetai de touto sōson dē.

The holy Scripture of the Gospel records this too as fulfilled, when our Savior and Lord, the Christ himself, entered Jerusalem, and a great crowd of men and children went before him, shouting with joy: “Hosanna to the son of David; blessed is he who comes in the name of the Lord; hosanna in the highest.” For instead of “O Lord, save now” in the Psalm they shouted “hosanna,” in a more Hebrew form; and it is interpreted “save now.”

Matt 21:9 (quotation, high confidence) · Ps 118:25 (117:25 LXX) (allusion, high confidence)

Notes and citation

Summary: The crowds at Jesus’ entry into Jerusalem shouted the words of Psalm 118; “hosanna” means “save now.”

The quotation is Matt 21:9. The digital text reads Ξυρίου for κυρίου.

Notes on the original text

Digital text corrected (OCR: Ξ for κ): Ξυρίου → κυρίου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.8.2 (Dindorf 3:360; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-8-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-8-2) · Report an error

6.8.3Dindorf 3:360–361

καὶ τὸ ‟ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου” διασαφεῖ τὸ λόγιον ἐξῆς φάσκον ‘‘θεὸς κύριος καὶ ἐπέφανεν ἡμῖν.” οὐκοῦν εἷς καὶ ὁ αὐτὸς ἦν ὁ ἐπιφανεὶς ἡμῖν θεὸς κύριος, ὁ τοῦ θεοῦ δηλαδὴ λόγος, ὁ καὶ διὰ τοῦτο εὐλογημένος, ὅτι δὴ ἐν ὀνόματι κυρίου τοῦ πέμψαντος αὐτὸν πατρὸς τὴν εἰς ἀνθρώπους αὐτοῦ παρουσίαν ἐποιήσατο. ἐλέγχων γοῦν τοὺς ἀπιστοῦντας αὐτῷ τῶν ἐκ περιτομῆς ἔλεγε πρὸς αὐτοὺς ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ οὐ λαμβάνετέ με. ἄλλος ἐὰν ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε.” εἰκότως οὖν πνεῦμα τὸ ἅγιον οὐκέτι τῷ Ἰουδαίων λαῷ, ἀλλὰ πᾶσι τοῖς ἔθνεσι, τὰ ἐν τῇ ἀρχῇ τοῦ Ψαλμοῦ προσφωνεῖ. Ἀπὸ Ψαλμοῦ ρμγ΄.

kai to ‟ eulogēmenos ho erchomenos en onomati kyriou” diasaphei to logion exēs phaskon ‘‘theos kyrios kai epephanen hēmin.” oukoun heis kai ho autos ēn ho epiphaneis hēmin theos kyrios, ho tou theou dēladē logos, ho kai dia touto eulogēmenos, hoti dē en onomati kyriou tou pempsantos auton patros tēn eis anthrōpous autou parousian epoiēsato. elenchōn goun tous apistountas autǭ tōn ek peritomēs elege pros autous egō ēlthon en tǭ onomati tou patros mou, kai ou lambanete me. allos ean elthę̄ en tǭ onomati tǭ idiǭ, ekeinon lēpsesthe.” eikotōs oun pneuma to hagion ouketi tǭ Ioudaiōn laǭ, alla pasi tois ethnesi, ta en tę̄ archę̄ tou Psalmou prosphōnei. Apo Psalmou rmg΄.

And the oracle explains “Blessed is he who comes in the name of the Lord” by saying next, “The Lord is God, and he has shone upon us.” So one and the same was the God and Lord who appeared to us, clearly the Word of God, who is blessed for this reason, that he made his coming among men in the name of the Lord, the Father who sent him. Reproving those of the circumcision who did not believe him, he said to them: “I have come in the name of my Father, and you do not receive me; if another comes in his own name, him you will receive.” Fittingly, then, the Holy Spirit addresses the words at the beginning of the Psalm no longer to the Jewish people but to all the nations. From Psalm 143.

Ps 118:26–27 (117:26-Ps LXX) (quotation, high confidence) · John 5:43 (quotation, high confidence)

Notes and citation

Summary: The one who comes in the Lord’s name is God the Word, sent by the Father; the next heading introduces Psalm 144.

The quotations are Ps 118:26–27 (117:26–27 LXX) and John 5:43. The last words are a heading; Eusebius’s Psalm 143 is Psalm 144.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.8.3 (Dindorf 3:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-8-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-8-3) · Report an error

preface 6, chapter 9

6.9.1Dindorf 3:361

‟Κύριε, τί ἐστὶν ἄνθρωπος, ὅτι ἐγνώσθης αὐτῷ, ἢ υἱὸς ἀνθρώπου, ὅτι λογίζῃ αὐτόν; κύριε, κλῖνον οὐρανοὺς, καὶ κατάβηθι, ἅψαι τῶν ὀρέων καὶ καπνισθήσονται.” καὶ ὑποβὰς ἐπιλέγει ‟ὁ θεὸς καινὴν ᾄσομαί σοι.” Ἔχεσθαι καὶ ταῦτα τῆς προκειμένης ὑποθέσεως ἡγοῦμαι. τὴν γὰρ εἰς ἀνθρώπους γνῶσιν τοῦ θεοῦ λόγου θαυμάζων ὑπερεκπλήττεται τῆς φιλανθρωπίας, διʼ ἧς τῆς θεότητος ὑποβὰς καὶ τοῦ συμφυοῦς μεγέθους ἑαυτὸν σμικρύνας, ἠξίωσε τῆς ἰδίας γνώσεως τὸ ἀνθρώπειον γένος.

‟Kyrie, ti estin anthrōpos, hoti egnōsthēs autǭ, ē huios anthrōpou, hoti logizę̄ auton? kyrie, klinon ouranous, kai katabēthi, hapsai tōn oreōn kai kapnisthēsontai.” kai hypobas epilegei ‟ho theos kainēn ąsomai soi.” Echesthai kai tauta tēs prokeimenēs hypotheseōs hēgoumai. tēn gar eis anthrōpous gnōsin tou theou logou thaumazōn hyperekplēttetai tēs philanthrōpias, diʼ hēs tēs theotētos hypobas kai tou symphyous megethous heauton smikrynas, ēxiōse tēs idias gnōseōs to anthrōpeion genos.

“Lord, what is man, that you have become known to him, or the son of man, that you take account of him? Lord, bow your heavens and come down; touch the mountains, and they will smoke.” And further on it adds: “O God, I will sing a new [song] to you.” I think these words too belong to the subject before us. Marveling at the knowledge of God the Word given to men, the psalmist is astonished at his love for humanity, by which, coming down from his divinity and making himself small from his natural greatness, he counted the human race worthy of the knowledge of himself.

Ps 144:3 (143:3 LXX) (quotation, high confidence) · Ps 144:5 (143:5 LXX) (quotation, high confidence) · Ps 144:9 (143:9 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 144 marvels that God made himself known to man and prays that he bow the heavens and come down.

The quotations are Ps 144:3, 5, and 9 (143:3, 5, 9 LXX); “song” has dropped out of the digital text.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.9.1 (Dindorf 3:361; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-9-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-9-1) · Report an error

6.9.2Dindorf 3:361–362

ἐνταῦθα μὲν οὖν εὔχεται λέγων ‟κύριε, κύριε οὐρανοὺς κλῖνον οὐρανοὺς καὶ κατάβηθι.” δὲ τῷ ἑπτακαιδεκάτῳ Ψαλμῷ εἴρηται ‟καὶ οὐρανοὺς, καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ.” καὶ ἐπέβη ἐπὶ Χερουβίμ καὶ ἐπετάσθη, ἐπε- τάσθη ἐπὶ πτερύγων ἀνέμων.

entautha men oun euchetai legōn ‟kyrie, kyrie ouranous klinon ouranous kai katabēthi.” de tǭ heptakaidekatǭ Psalmǭ eirētai ‟kai ouranous, kai katebē, kai gnophos hypo tous podas autou.” kai epebē epi Cheroubim kai epetasthē, epe- tasthē epi pterygōn anemōn.

Here, then, he prays, saying, “Lord, bow your heavens and come down”; and in the seventeenth Psalm it is said, “And he bowed the heavens and came down, and thick darkness was under his feet; and he mounted on cherubim and flew, he flew on the wings of the winds.”

Ps 144:5 (143:5 LXX) (quotation, high confidence) · Ps 18:9–10 (17:10-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 144 prays for what Psalm 18 describes as done.

The quotations are Ps 144:5 (143:5 LXX) and Ps 18:9–10 (17:10–11 LXX); Eusebius’s seventeenth Psalm is Psalm 18. The digital text is garbled here (repeated “κύριε” and missing words).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.9.2 (Dindorf 3:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-9-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-9-2) · Report an error

6.9.3Dindorf 3:362

διʼ ὧν τὰ τῆς ἀνόδου, ἣν ἀπὸ γῆς εἰς οὐρανοὺς ἐποιήσατο, θεσπίζει. ὅπως δὲ κάθοδον χρὴ νοεῖν καὶ ἄνοδον τοῦ θεοῦ λόγου, οὐ τοπικῶς μεταβάσεις ποιουμένου, τροπικῶς δὲ τὰς τοιάσδε οἰκονομίας αὐτοῦ τοῦτον τῆς γραφῆς ἀποκαλούσης τὸν τρόπον, ἐπʼ οἰκείας ἀποδώσομεν σχολῆς.

diʼ hōn ta tēs anodou, hēn apo gēs eis ouranous epoiēsato, thespizei. hopōs de kathodon chrē noein kai anodon tou theou logou, ou topikōs metabaseis poioumenou, tropikōs de tas toiasde oikonomias autou touton tēs graphēs apokalousēs ton tropon, epʼ oikeias apodōsomen scholēs.

By these it prophesies his ascent, which he made from earth to heaven. How one should understand the descent and ascent of God the Word, who does not move from place to place, Scripture calling such dispensations of his by this name figuratively, we shall explain at a suitable time.

Notes and citation

Summary: The Word’s “descent” and “ascent” are figurative, not movements in space.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.9.3 (Dindorf 3:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-9-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-9-3) · Report an error

6.9.4Dindorf 3:362

ἔδει δὲ μνημονεῦσαι ἐν τούτοις καὶ τῆς καινῆς διαθήκης, ἣν ἔμελλεν ἡ τοῦ Χριστοῦ παρουσία προξενήσειν ἀνθρώποις· αὕτη δέ ἐστιν ἡ καινὴ διαθήκη μετὰ τὴν παλαιὰν ὑπὸ Χριστοῦ πᾶσι τοῖς ἔθνεσι δεδομένη. διό φησι τὸ μετὰ χεῖρας λόγιον ‟ὁ θεὸς ᾠδὴν καινὴν ᾄσομαί σοι.”

edei de mnēmoneusai en toutois kai tēs kainēs diathēkēs, hēn emellen hē tou Christou parousia proxenēsein anthrōpois; hautē de estin hē kainē diathēkē meta tēn palaian hypo Christou pasi tois ethnesi dedomenē. dio phēsi to meta cheiras logion ‟ho theos ǭdēn kainēn ąsomai soi.”

It was necessary here to mention also the new covenant, which the coming of Christ was to procure for men; and this is the new covenant given by Christ to all the nations after the old. That is why the oracle before us says, “O God, I will sing a new song to you.”

Ps 144:9 (143:9 LXX) (quotation, high confidence)

Notes and citation

Summary: The “new song” is the new covenant Christ gave the nations.

The quotation is Ps 144:9 (143:9 LXX).

Cite (SBL): Eusebius, Dem. ev. 6.9.4 (Dindorf 3:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-9-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-9-4) · Report an error

6.9.5Dindorf 3:362

τὸ δὲ ‟ἅψαι ὀρέων καὶ καπνισθήσονται” αἰνίττεσθαι ἐμπρησμὸν καὶ ἀφανισμὸν πάσης εἰδωλολατρίας, ἥτις παρὰ τοῖς παλαιοῖς ἐν τοῖς ὄρεσι μάλιστα μάλισταξετο. ὥστε ἤδη καὶ αὐτοὺς Ἰουδαίους ἀπελέγχεσθαι, ὡς ἐπὶ πᾶν ὄρος ὑψηλὸν κατὰ μίμησιν τῶν ἀλλοφύλων ἐθνῶν εἰδωλολατροῦντας. Ἀπὸ Ψαλμοῦ ρμς΄.

to de ‟hapsai oreōn kai kapnisthēsontai” ainittesthai emprēsmon kai aphanismon pasēs eidōlolatrias, hētis para tois palaiois en tois oresi malista malistaxeto. hōste ēdē kai autous Ioudaious apelenchesthai, hōs epi pan oros hypsēlon kata mimēsin tōn allophylōn ethnōn eidōlolatrountas. Apo Psalmou rms΄.

And “Touch the mountains, and they will smoke” hints at the burning and destruction of all idolatry, which among the ancients was practiced above all on the mountains; so that even the Jews themselves are reproved for committing idolatry on every high mountain in imitation of the foreign nations. From Psalm 146.

Ps 144:5 (143:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Smoking mountains mean the destruction of idolatry, once practiced on high places; the next heading introduces Psalm 147.

The quotation is Ps 144:5 (143:5 LXX). The digital text reads μάλισταξετο (for μάλιστα ἐξετελεῖτο or similar); translated by sense. The last words are a heading; Eusebius’s Psalm 146 is part of English Psalm 147.

Cite (SBL): Eusebius, Dem. ev. 6.9.5 (Dindorf 3:362; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-9-5). (abbreviation not yet checked)

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

preface 6, chapter 10

6.10.1Dindorf 3:362–363

‟Ἐπαίνει Ἱερουσαλὴμ τὸν κύριον, αἴνει τὸν θεόν σου Σιών.” εἶθʼ ὑποβάς φησιν ‟ὁ τὸ λόγιον αὑτοῦ τῇ γῇ, ἴως τάχους δραμεῖται ὁ λόγος αυτου.” Σαφἒς δὲ ὅτι τοῦ ἀποστελλομένου ὁ ἀποστέλλων ἕτερος ὢν τυγχάνει. ἔχεις τοιγαροῦν κἀνταῦθα τὸν μὲν ἀποστέλλοντα τὸν ἐπὶ πάντων θεὸν, τὸν δὲ ἀποστελλόμενον τὸν λόγον, ὃς πολυώνυμος ὢν τοτὲ μὲν σοφία, τοτὲ δὲ λόγος, ἄλλοτε δὲ θεὸς, καὶ πάλιν κύριος διὰ τῶν θείων χρησμῶν ἀνηγόρευται.

‟Epainei Hierousalēm ton kyrion, ainei ton theon sou Siōn.” eithʼ hypobas phēsin ‟ho to logion hautou tę̄ gę̄, iōs tachous drameitai ho logos autou.” Saphes de hoti tou apostellomenou ho apostellōn heteros ōn tynchanei. echeis toigaroun kantautha ton men apostellonta ton epi pantōn theon, ton de apostellomenon ton logon, hos polyōnymos ōn tote men sophia, tote de logos, allote de theos, kai palin kyrios dia tōn theiōn chrēsmōn anēgoreutai.

“Praise the Lord, Jerusalem; praise your God, O Zion.” Then further on it says: “He who [sends] his oracle to the earth; his Word will run swiftly.” It is plain that the sender is other than the one sent. So here too you have the sender, the God over all, and the one sent, the Word, who, having many names, is called in the divine oracles now Wisdom, now Word, at another time God, and again Lord.

Ps 147:12 (147:1 LXX) (quotation, high confidence) · Ps 147:15 (147:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 147 distinguishes God who sends from the Word who is sent.

The quotations are Ps 147:12 and 147:15 (147:1, 4 LXX); the verb “sends” has dropped out of the digital text. The digital text repeats a syllable (ἀποστελλόμενον στελλόμενον).

Notes on the original text

Digital text corrected (repeated syllable): ἀποστελλόμενον στελλόμενον → ἀποστελλόμενον.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.10.1 (Dindorf 3:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-10-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-10-1) · Report an error

6.10.2Dindorf 3:363

ἐπιστήσας δέ τινα τρόπον ἐν σφόδρα χρόνῳ βραχεῖ τὴν πᾶσαν οἰκουμένην ἔπλησεν ὁ τῆς διδασκαλίας αὐτοῦ λόγος, εὖ οἶδʼ ὅτι τὸ ἀποτέλεσμα θαυμάσεις τῆς προρρήσεως φασκούσης ‟ ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ.” Ἀπὸ τῆς δευτέρας τῶν Βασιλειῶν.

epistēsas de tina tropon en sphodra chronǭ brachei tēn pasan oikoumenēn eplēsen ho tēs didaskalias autou logos, eu oidʼ hoti to apotelesma thaumaseis tēs prorrēseōs phaskousēs ‟ heōs tachous drameitai ho logos autou.” Apo tēs deuteras tōn Basileiōn.

If you consider how, in a very short time, the word of his teaching filled the whole world, I know well that you will marvel at the fulfillment of the prediction that says, “His Word will run swiftly.” From the Second Book of Kingdoms.

Ps 147:15 (147:4 LXX) (quotation, high confidence)

Notes and citation

Summary: The rapid spread of the gospel fulfills “his Word will run swiftly”; the next heading introduces 2 Samuel.

The quotation is Ps 147:15 (147:4 LXX). The digital text repeats “ἕως.” “The Second Book of Kingdoms” is 2 Samuel.

Notes on the original text

Digital text corrected (repeated word): ‟ ἕως ἕως τάχους → ‟ ἕως τάχους.

Cite (SBL): Eusebius, Dem. ev. 6.10.2 (Dindorf 3:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-10-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-10-2) · Report an error

preface 6, chapter 11

6.11.1Dindorf 3:363

‟ Καὶ ἐλάλησε Δαβὶδ τῷ κυρίῳ τοὺς λόγους τῆς ᾠδῆς ταύτης. εἶθʼ ἑξῆς φησι καὶ ἔκλινεν οὐρανοὺς καὶ κατέβη, καὶ γνόφος ὑποκάτω τῶν ποδῶν αὐτοῦ. καὶ ἐπέβη ἐπὶ Χερουσβίμ καὶ ἐπετάσθη, ἐπετάσθη ἐπὶ πτερύγων ἀνέμων, καὶ ἔθετο σκότος ἀποκρυφὴν αὑτοῦ.”

‟ Kai elalēse Dabid tǭ kyriǭ tous logous tēs ǭdēs tautēs. eithʼ hexēs phēsi kai eklinen ouranous kai katebē, kai gnophos hypokatō tōn podōn autou. kai epebē epi Cherousbim kai epetasthē, epetasthē epi pterygōn anemōn, kai etheto skotos apokryphēn hautou.”

“And David spoke to the Lord the words of this song.” Then it says next: “And he bowed the heavens and came down, and thick darkness was under his feet. And he mounted on cherubim and flew, he flew on the wings of the winds, and he made darkness his hiding place.”

2 Sam 22:1 (quotation, high confidence) · 2 Sam 22:10–12 (quotation, high confidence)

Notes and citation

Summary: David’s song in 2 Samuel 22 describes God bowing the heavens and coming down.

The quotations are 2 Sam 22:1 and 22:10–12 (LXX). The digital text reads Χερουσβίμ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.11.1 (Dindorf 3:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-11-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-11-1) · Report an error

6.11.2Dindorf 3:363

καὶ ἐπὶ τέλει τῆς αὐτῆς ῥῦσαί με φησὶν) ἐξ ἀντιλογιῶν λαοῦ. καταστήσεις με εἰς κεφαλὴν ἐθνῶν. λαὸς ὃν οὐκ ἔγνων ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου, υἱοὶ ἀλλότριοι ἀπορριφθήσονται.”

kai epi telei tēs autēs rhysai me phēsin) ex antilogiōn laou. katastēseis me eis kephalēn ethnōn. laos hon ouk egnōn edouleuse moi, eis akoēn ōtiou hypēkouse mou, huioi allotrioi aporriphthēsontai.”

And at the end of the same song: “Rescue me,” it says, “from the contradictions of the people; you will make me head of the nations. A people whom I did not know served me; at the hearing of the ear they obeyed me; foreign sons will be cast away.”

2 Sam 22:44–46 (quotation, high confidence)

Notes and citation

Summary: The song ends with the speaker made head of the nations.

The quotation is 2 Sam 22:44–46 (LXX).

Cite (SBL): Eusebius, Dem. ev. 6.11.2 (Dindorf 3:363; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-11-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-11-2) · Report an error

6.11.3Dindorf 3:363–364

Ὁ κλίνας οὐρανοὺς καὶ καταβὰς θεὸς, ὁ ἐπιβὰς ᾧ ἀνείληφεν ἀνθρώπῳ, ὅντινα νῦν Χερουβὶμ ὁ λόγος ὀνομάζει, ἀνέπτη σὺν αὐτῷ τὴν ἄνοδον πεποιημένος μετὰ τῶν δορυφορούντων αὐτὸν θείων πνευμάτων, πτερύγων ἀνέμων καὶ αὐτῶν χρηματιζόντων. σκοτεινῶς δὲ ταῦτα καὶ ἐν παραβύστῳ γεγενῆσθαι κατά τινας ἀπορρήτους καὶ λανθάνοντας αἰνίττεται λόγους, φάσκων ‟καὶ ἔθετο σκότος ἀποκρυφὴν τὰ δὲ ἑξῆς ἀκολούθως τῇ τοῦ Χριστοῦ ἐνανθρωπήσει τὴν κατʼ αὐτοῦ γενομένην ἀντιλογίαν τοῦ Ἰουδαίων λαοῦ σημαίνει, καὶ τὴν τῶν ἐθνῶν ὑπα κοὴν τῆς τοῦ Χριστοῦ διδασκαλίας. αὐτοῖς δὲ ῥήμασι τὰ παραπλήσια εὕροις ἂν καὶ ἐν ἑπτακαιδεκάτῳ Ψαλμῷ, εἰς ἃ τὰ φανέντα προείρηται. Ἀπὸ τῆς τρίτης τῶν Βασιλειῶν.

Ho klinas ouranous kai katabas theos, ho epibas hǭ aneilēphen anthrōpǭ, hontina nyn Cheroubim ho logos onomazei, aneptē syn autǭ tēn anodon pepoiēmenos meta tōn doryphorountōn auton theiōn pneumatōn, pterygōn anemōn kai autōn chrēmatizontōn. skoteinōs de tauta kai en parabystǭ gegenēsthai kata tinas aporrētous kai lanthanontas ainittetai logous, phaskōn ‟kai etheto skotos apokryphēn ta de hexēs akolouthōs tę̄ tou Christou enanthrōpēsei tēn katʼ autou genomenēn antilogian tou Ioudaiōn laou sēmainei, kai tēn tōn ethnōn hypa koēn tēs tou Christou didaskalias. autois de rhēmasi ta paraplēsia heurois an kai en heptakaidekatǭ Psalmǭ, eis ha ta phanenta proeirētai. Apo tēs tritēs tōn Basileiōn.

The God who bowed the heavens and came down, who mounted on the man he had assumed (whom the passage here calls cherubim), flew up with him, making the ascent with the divine spirits who escorted him, which are themselves called wings of the winds. And it hints that this happened darkly and in secret, for certain ineffable and hidden reasons, when it says, “And he made darkness his hiding place.” What follows, consistently with the incarnation of Christ, signifies the contradiction of the Jewish people against him and the obedience of the nations to Christ’s teaching. You will find similar things in the very same words in the seventeenth Psalm, on which what appeared has been said before. From the Third Book of Kingdoms.

2 Sam 22:11–12 (allusion, high confidence) · Ps 18:9–11 (17:10-Ps LXX) (allusion, high confidence)

Notes and citation

Summary: The God who came down rode on his assumed humanity as on cherubim; the song foretells the Jews’ opposition and the nations’ obedience. The next heading introduces 1 Kings.

Eusebius’s reading of “cherubim” as the assumed humanity is his own. The quotation is 2 Sam 22:12. His seventeenth Psalm is Psalm 18. “The Third Book of Kingdoms” is 1 Kings.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.11.3 (Dindorf 3:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-11-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-11-3) · Report an error

preface 6, chapter 12

6.12.1Dindorf 3:364

‟ Καὶ νῦν, κύριε, ὁ θεὸς Ἰσραὴλ, πιστωθήτω δὴ τὸ ῥῆμά σου, ὃ ἐλάλησας τῷ παιδί σου τῷ Δαβὶδ τῷ πατρί μου. ὅτι εἰ ἀληθῶς κατοικήσει θεὸς μετὰ ἀνθρώπων ἐπὶ γῆς, εἰ ὁ οὐρανὸς καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ οὐκ ἀρκέσουσι σοι.”

‟ Kai nyn, kyrie, ho theos Israēl, pistōthētō dē to rhēma sou, ho elalēsas tǭ paidi sou tǭ Dabid tǭ patri mou. hoti ei alēthōs katoikēsei theos meta anthrōpōn epi gēs, ei ho ouranos kai ho ouranos tou ouranou ouk arkesousi soi.”

“And now, O Lord God of Israel, let your word be confirmed, which you spoke to your servant David my father. For will God truly dwell with men on the earth? If heaven and the heaven of heaven will not suffice for you.”

1 Kgs 8:26–27 (quotation, high confidence)

Notes and citation

Summary: Solomon asks whether God will truly dwell with men on earth.

The quotation is 1 Kgs 8:26–27 (3 Kgdms 8:26–27 LXX). The digital text repeats “σοι.”

Notes on the original text

Digital text corrected (repeated word): ἀρκέσουσι σοι. σοι.” → ἀρκέσουσι σοι.”.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.1 (Dindorf 3:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-1) · Report an error

6.12.2Dindorf 3:364

Κεῖται ταῦτα αὐταῖς λέξεσιν καὶ ἐν Παραλειπομέναις. τῷ μὲν οὖν Δαβὶδ ἐπηγγείλατο ὁ θεὸς ἀναστήσειν ἐκ κοιλίας αὐτοῦ βασιλέα, οὗ πατὴρ αὐτὸς ὁ θεὸς ἔσεσθαί φησιν, ὥστε τὸν γεννώμενον ἐκ σπέρματος Δαβὶδ υἱὸν ὀνομασθῆναι θεοῦ, θρόνον τε βασιλείας ἕξειν αἰώνιον.

Keitai tauta autais lexesin kai en Paraleipomenais. tǭ men oun Dabid epēngeilato ho theos anastēsein ek koilias autou basilea, hou patēr autos ho theos esesthai phēsin, hōste ton gennōmenon ek spermatos Dabid huion onomasthēnai theou, thronon te basileias hexein aiōnion.

These words are found in the very same terms in Chronicles too. God had promised David to raise up from his body a king whose father, he says, God himself would be; so that the one born of David’s seed would be named Son of God and would have an eternal throne of kingship.

2 Chr 6:17–18 (allusion, high confidence)

Notes and citation

Summary: God promised David a descendant who would be Son of God with an eternal throne.

The parallel is 2 Chr 6:17–18.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.2 (Dindorf 3:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-2) · Report an error

6.12.3Dindorf 3:364

ταῦτα δὲ ἐν μὲν τῇ δευτέρᾳ τῶν Βασιλειῶν διὰ Νάθαν τοῦ προφήτου ἐχρήσθη τῷ Δαβὶδ τοῦτον τὸν τρόπον “καὶ ἔσται, πληρωθῶσιν αἱ ἡμέραι σου, καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου, καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σὲ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ. αὐτὸς οἰκοδομήσει μοι οἶκον τῷ ὀνόματί μου, καὶ ἀνορθώσω τὸν θρόνον αὐτοῦ ἕως εἰς τὸν αἰῶνα. ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν.”

tauta de en men tę̄ deuterą tōn Basileiōn dia Nathan tou prophētou echrēsthē tǭ Dabid touton ton tropon “kai estai, plērōthōsin hai hēmerai sou, kai koimēthēsę̄ meta tōn paterōn sou, kai anastēsō to sperma sou meta se, hos estai ek tēs koilias sou, kai hetoimasō tēn basileian autou. autos oikodomēsei moi oikon tǭ onomati mou, kai anorthōsō ton thronon autou heōs eis ton aiōna. egō esomai autǭ eis patera kai autos estai moi eis huion.”

This was given as an oracle to David in the Second Book of Kingdoms through Nathan the prophet, thus: “And it shall be, when your days are fulfilled and you sleep with your fathers, I will raise up your seed after you, who will come from your body, and I will prepare his kingdom. He will build me a house for my name, and I will set up his throne for ever. I will be to him a father, and he shall be to me a son.”

2 Sam 7:12–14 (quotation, high confidence)

Notes and citation

Summary: Nathan promises David a son whom God will call his own Son.

The quotation is 2 Sam 7:12–14 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.3 (Dindorf 3:364; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-3) · Report an error

6.12.4Dindorf 3:364–365

Τὰ δʼ αὐτὰ καὶ ἐν Παραλειπομέναις ὁμοίως εἴρηται. ἐν δὲ Ψαλμῷ ὀγδοηκοστῷ ὀγδόῳ λέλεκται “αὐτὸς ἐπικαλέσεταί με, πατήρ μου εἶ σὺ, θεός μου, καὶ ἀντιλήπτωρ τῆς σωτηρίας μου. κἀγὼ πρωτότοκον θήσομαι αὐτὸν, ὑψηλὸν παρὰ τοῖς βασιλεῦσι τῆς γῆς. εἰς τὸν αἰῶνα φυλάξω αὐτῷ τὸ ἔλεος μου, καὶ ἡ διαθήκη μου πιστὴ αὐτῷ, καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ, καὶ τὸν θρόνον αὐτοῦ ὡς τὰς ἡμέρας τοῦ οὐρανοῦ.

Ta dʼ auta kai en Paraleipomenais homoiōs eirētai. en de Psalmǭ ogdoēkostǭ ogdoǭ lelektai “autos epikalesetai me, patēr mou ei sy, theos mou, kai antilēptōr tēs sōtērias mou. kagō prōtotokon thēsomai auton, hypsēlon para tois basileusi tēs gēs. eis ton aiōna phylaxō autǭ to eleos mou, kai hē diathēkē mou pistē autǭ, kai thēsomai eis ton aiōna tou aiōnos to sperma autou, kai ton thronon autou hōs tas hēmeras tou ouranou.

The same is said likewise in Chronicles. And in the eighty-eighth Psalm it is said: “He shall call on me, ‘You are my Father, my God, and the helper of my salvation.’ And I will make him firstborn, high above the kings of the earth. For ever I will keep my mercy for him, and my covenant shall be faithful to him; and I will establish his seed for ever and ever, and his throne as the days of heaven.”

1 Chr 17:11–13 (allusion, high confidence) · Ps 89:26–29 (88:27-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 89 calls David’s heir God’s firstborn with an eternal throne.

The parallel is 1 Chr 17:11–13. Eusebius’s eighty-eighth Psalm is Psalm 89; the quotation is Ps 89:26–29 (88:27–30 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.4 (Dindorf 3:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-4) · Report an error

6.12.5Dindorf 3:365

καὶ πάλιν ‟ὤμοσα Δαβὶδ τῷ δούλῳ μου, ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου.’

kai palin ‟ōmosa Dabid tǭ doulǭ mou, heōs tou aiōnos hetoimasō to sperma sou, kai oikodomēsō eis genean kai genean ton thronon sou.’

And again: “I swore to David my servant: for ever I will prepare your seed, and I will build your throne from generation to generation.”

Ps 89:3–4 (88:4-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: God swore to establish David’s seed and throne for ever.

The quotation is Ps 89:3–4 (88:4–5 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.5 (Dindorf 3:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-5) · Report an error

6.12.6Dindorf 3:365

καὶ αὖθις ‟ἅπαξ ὤμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαβὶδ ψεύσομαι. τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μενεῖ, καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου, καὶ ὡς ἡ σελήνη κατηρτισμένη εἰς τὸν αἰῶνα.”

kai authis ‟hapax ōmosa en tǭ hagiǭ mou, ei tǭ Dabid pseusomai. to sperma autou eis ton aiōna menei, kai ho thronos autou hōs ho hēlios enantion mou, kai hōs hē selēnē katērtismenē eis ton aiōna.”

And again: “Once I have sworn by my holiness; will I lie to David? His seed shall remain for ever, and his throne as the sun before me, and as the moon established for ever.”

Ps 89:35–37 (88:36-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: God’s oath to David is unbreakable.

The quotation is Ps 89:35–37 (88:36–38 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.6 (Dindorf 3:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-6) · Report an error

6.12.7Dindorf 3:365

Τούτων δὴ καὶ ὁ ἑκατοστὸς τριακοστὸς πρῶτος Ψαλμὸς μνημονεύσας ἐπὶ τὸν Χριστὸν ἀναφέρει τὰ δηλούμενα. ἄκουε δʼ οὖν καὶ τούτου ‟μνήσθητι, κύριε, τοῦ Δαβὶδ καὶ πάσης τῆς πραΰτητος αὐτοῦ· ὡς ὤμοσε τῷ κυρίῳ, ηὔξατο τῷ θεῷ Ἰακώβ.” μεθʼ ἕτερα ἐπιλέγει ὤμοσε κύριος τῷ Δαβὶδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσῃ αὐτόν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου.”

Toutōn dē kai ho hekatostos triakostos prōtos Psalmos mnēmoneusas epi ton Christon anapherei ta dēloumena. akoue dʼ oun kai toutou ‟mnēsthēti, kyrie, tou Dabid kai pasēs tēs praÿtētos autou; hōs ōmose tǭ kyriǭ, ēuxato tǭ theǭ Iakōb.” methʼ hetera epilegei ōmose kyrios tǭ Dabid alētheian, kai ou mē athetēsę̄ auton; ek karpou tēs koilias sou thēsomai epi ton thronon sou.”

The one hundred and thirty-first Psalm too, recalling these things, refers what is shown to the Christ. Hear it too: “Remember, O Lord, David and all his meekness; how he swore to the Lord, vowed to the God of Jacob.” After other things it adds: “The Lord swore to David in truth, and he will not annul it: ‘Of the fruit of your body I will set upon your throne.’”

Ps 132:1–2 (131:1-Ps LXX) (quotation, high confidence) · Ps 132:11 (131:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 132 recalls God’s oath to David about the fruit of his body.

Eusebius’s Psalm 131 is Psalm 132; the quotations are Ps 132:1–2 and 132:11 (131:1–2, 11 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.7 (Dindorf 3:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-7) · Report an error

6.12.8Dindorf 3:365

Καὶ ὑποκαταβὰς ἑξῆς τὸν ἐκ καρποῦ τῆς κοιλίας Δαβὶδ ἀναστησόμενον λευκότερον ὀνομάζει λέγων ῾᾿ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβὶδ, ἡτοίμασα λύχνον τῷ Χριστῷ μου· τοὺς ἐχθροὺς αὐτοῦ ἐνδύσω αἰσχύνην· ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου.”

Kai hypokatabas hexēs ton ek karpou tēs koilias Dabid anastēsomenon leukoteron onomazei legōn ῾᾿ekei exanatelō keras tǭ Dabid, hētoimasa lychnon tǭ Christǭ mou; tous echthrous autou endysō aischynēn; epi de auton exanthēsei to hagiasma mou.”

And further on it names more clearly the one to arise from the fruit of David’s body, saying: “There I will make a horn spring up for David; I have prepared a lamp for my Christ. His enemies I will clothe with shame, but upon him my sanctuary shall flourish.”

Ps 132:17–18 (131:17-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm names the Christ as David’s descendant.

The quotation is Ps 132:17–18 (131:17–18 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.8 (Dindorf 3:365; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-8) · Report an error

6.12.9Dindorf 3:365–366

Ταῦτα τοιγαροῦν Σολομῶν ὁ σοφώτατος τῷ ἑαυτοῦ πατρὶ χρησθέντα συννοήσας, μὴ μικρὰ, μείζονα δὲ τῆς κατὰ ἄνθρωπον φύσεως τυγχάνοντα συνιδών, καὶ μᾶλλον ἁρμόζοντα θεῷ ἤπερ αὑτῷ, καίπερ ὅντι υἱῷ Δαβὶδ, συνιείς τε τὸν πρὸς τοῦ θεοῦ θρω τότοκον ὠνομασμένον, καὶ τὸν σαφῶς προφητευόμενον υἱὸν θεοῦ, ὺπερηέγηθε ταῖς ἐπαγγελίαις, συνεύχεται πιστωθῆναι τὰ τῆς προρρήσεως, ἀπιδη- μήσειν τε τὸν προφητευόμενον, πρωτότοκον καὶ θεοῦ υἱὸν ἀναγορεύων. διό φησι ‘καὶ νῦν ὁ θεὸς Ἰσραὴλ πιστωθήτω δὴ τὸ ῥῆμά σου, ὁ ἐλάλησας τῷ παιδί σου Δαβὶδ τῷ πατρί μου. ὅτι εἰ ἀληθῶς κατοικήσει θεὸς μετὰ ἀνθρώπων ἐπὶ τῆς γῆς, εἰ ὁ οὐρανὸς καὶ ὁ οὐρανὸς τοὐ οὐρανοῦ οὐκ ἀρκέσουσί σοι.” Ἀπὸ τοῦ Μιχαία.

Tauta toigaroun Solomōn ho sophōtatos tǭ heautou patri chrēsthenta synnoēsas, mē mikra, meizona de tēs kata anthrōpon physeōs tynchanonta synidōn, kai mallon harmozonta theǭ ēper hautǭ, kaiper honti huiǭ Dabid, synieis te ton pros tou theou thrō totokon ōnomasmenon, kai ton saphōs prophēteuomenon huion theou, yperēegēthe tais epangeliais, syneuchetai pistōthēnai ta tēs prorrēseōs, apidē- mēsein te ton prophēteuomenon, prōtotokon kai theou huion anagoreuōn. dio phēsi ‘kai nyn ho theos Israēl pistōthētō dē to rhēma sou, ho elalēsas tǭ paidi sou Dabid tǭ patri mou. hoti ei alēthōs katoikēsei theos meta anthrōpōn epi tēs gēs, ei ho ouranos kai ho ouranos tou ouranou ouk arkesousi soi.” Apo tou Michaia.

Solomon, then, the most wise, considering these oracles given to his father, saw that they were not small but greater than human nature, and fitted God rather than himself, though he was David’s son; and understanding that the one named by God firstborn, and clearly prophesied as Son of God, rejoiced exceedingly at the promises, he joined in praying that the prediction be confirmed and that the one prophesied would come, calling him firstborn and Son of God. Therefore he says: “And now, O God of Israel, let your word be confirmed, which you spoke to your servant David my father. For will God truly dwell with men on the earth? If heaven and the heaven of heaven will not suffice for you.” From Micah.

1 Kgs 8:26–27 (quotation, high confidence)

Notes and citation

Summary: Solomon saw that the promises to David exceeded any man and prayed for the coming of God to dwell with men; the next heading introduces Micah.

The quotation is 1 Kgs 8:26–27 (LXX). The digital text is garbled at several points (θρω τότοκον, ὺπερηέγηθε, ἀπιδη- μήσειν); translated by sense. The last words are a heading.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.12.9 (Dindorf 3:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-3-1/#p-6-12-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-6-12-9) · Report an error