Demonstration of the Gospel 7.1.127–7.1.154

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 28 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 7, chapter 1

7.1.127Dindorf 3:451

τούς γε μὴν παραιτησαμένους τὸ γόνιμον καὶ ζωτικὸν ὕδωρ τῆς αὐτοῦ διδασκαλίας τὸ πορευόμενον ἡσυχῆ, ἑλομένους δὲ τὰ πολεμικὰ καὶ ἐχθρὰ τῷ θεῷ, τῷ τῶν Ἀσσυρίων ἐξέδωκε βασιλεῖ, ᾧ καὶ εἰσέτι νῦν τυγχάνουσι δεδουλωμένοι.

tous ge mēn paraitēsamenous to gonimon kai zōtikon hydōr tēs autou didaskalias to poreuomenon hēsychē, helomenous de ta polemika kai echthra tǭ theǭ, tǭ tōn Assyriōn exedōke basilei, hǭ kai eiseti nyn tynchanousi dedoulōmenoi.

But those who refused the fruitful and life-giving water of his teaching that goes softly, and chose what is warlike and hostile to God, he handed over to the king of the Assyrians, to whom they are still enslaved even now.

Isa 8:6–7 (allusion, high confidence)

Notes and citation

Summary: Those who refused Christ's teaching were handed over to the ruling power.

Cite (SBL): Eusebius, Dem. ev. 7.1.127 (Dindorf 3:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-127). (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).

7.1.128Dindorf 3:451

ἀνέβη γοῦν οὗτος ἐπὶ πᾶσαν φάραγγα αὐτῶν, καὶ ἐπὶ πᾶν τεῖχος αὐτῶν, καὶ ἀφεῖλεν ἀπὸ τῆς Ἰουδαίας πάντα ἄρχοντα καὶ βασιλέα, κεφαλὴν ὀνομαζόμενον, καὶ πάντα δυνατὸν συντελέσασθαί τι· ὥστε ἐξ ἐκείνου καὶ εἰς δεῦρο μήτε κεφαλὴν αὐτοὺς κεκτῆσθαι μήτε τινὰ δυνατὸν ἐν τοῖς θείοις, οἶος ἦν ὁ πάλαι διαπρέπων ἐν αὐτοῖς εἴτε προφήτης εἴτε ἄλλως δίκαιος καὶ θεοφιλὴς ἀνήρ.

anebē goun houtos epi pasan pharanga autōn, kai epi pan teichos autōn, kai apheilen apo tēs Ioudaias panta archonta kai basilea, kephalēn onomazomenon, kai panta dynaton syntelesasthai ti; hōste ex ekeinou kai eis deuro mēte kephalēn autous kektēsthai mēte tina dynaton en tois theiois, oios ēn ho palai diaprepōn en autois eite prophētēs eite allōs dikaios kai theophilēs anēr.

He went up over every ravine of theirs and over every wall of theirs, and took away from Judea every ruler and king, called the head, and every one able to accomplish anything; so that from then until now they have had neither a head nor anyone powerful in divine things, such as the prophet, or otherwise righteous and God-beloved man, who used to be distinguished among them of old.

Isa 8:7–8 (allusion, high confidence)

Notes and citation

Summary: Since then the Jews have had neither ruler nor prophet.

Cite (SBL): Eusebius, Dem. ev. 7.1.128 (Dindorf 3:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-128). (abbreviation not yet checked)

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7.1.129Dindorf 3:451

πρόδηλον δὲ ὅπως καὶ πᾶσα αὐτῶν ἡ χώρα ὑποχείριος τοῖς αὐτῶν ἐχθροῖς καὶ πολεμίοις εἰσέτι νῦν καθέστηκε, καὶ ὡς ταῦτα πάντα ἐπὶ τῇ παρουσίᾳ τοῦ Ἐμμανουὴλ τετέλεσται. οὕτω γοῦν ἡ Ἐβραίων γραφὴ περιέχει, μονονουχὶ σημαίνουσα τὸν Ἐμμανουὴλ τὸν ἀπιστηθέντα μὲν ὑπὸ Ἰουδαίων καὶ αἴτιον αὐτοῖς τῶν τοσούτων γενόμενον συμφορῶν, ἡμῖν δὲ τοῖς ἔθνεσι πιστευθέντα σωτηρίας τε καὶ γνώσεως θεοῦ παραίτιον ἀποδειχθέντα.

prodēlon de hopōs kai pasa autōn hē chōra hypocheirios tois autōn echthrois kai polemiois eiseti nyn kathestēke, kai hōs tauta panta epi tę̄ parousią tou Emmanouēl tetelestai. houtō goun hē Ebraiōn graphē periechei, mononouchi sēmainousa ton Emmanouēl ton apistēthenta men hypo Ioudaiōn kai aition autois tōn tosoutōn genomenon symphorōn, hēmin de tois ethnesi pisteuthenta sōtērias te kai gnōseōs theou paraition apodeichthenta.

It is obvious how their whole land is still subject to their enemies and foes even now, and how all these things were accomplished at the coming of Emmanuel. This is what the Hebrew Scripture contains, all but pointing to Emmanuel, disbelieved by the Jews and the cause for them of so many calamities, but believed by us of the nations and shown to be the cause of our salvation and knowledge of God.

Notes and citation

Summary: The Jews' disasters and the gentiles' salvation both follow from Emmanuel's coming.

Translated as written; Eusebius attributes the Jewish calamities to the rejection of Christ.

Cite (SBL): Eusebius, Dem. ev. 7.1.129 (Dindorf 3:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-129). (abbreviation not yet checked)

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7.1.130Dindorf 3:451–452

διὸ ἑξῆς ἐπιλέγεται, μεθʼ ἡμῶν ὁ θεὸς, γνῶτε ἔθνῃ καὶ ἡττᾶσθε. ἡττήμεθα γοῦν ὡς ἀληθῶς ἡμεῖς οἱ ἐξ ἐθνῶν αὐτὸν πεπιστευκότες, νικηθέντες ὑπὸ τῆς ἀληθείας καὶ τῆς τοῦ γενομένου μεθʼ ἡμῶν θεοῦ δυνάμεως, ἡττηθέντες τε ὑπηκού- σαμεν αὐτῷ πάντες ὁμοῦ οἱ μέχρι τῶν ἐσχάτων κατοι- κοῦντες τῆς γῆς, κατὰ τὴν φήσασαν προφητείαν ‘‘ἐπα- κούσατε ἕως ἐσχάτου τῆς γῆς.’’

dio hexēs epilegetai, methʼ hēmōn ho theos, gnōte ethnę̄ kai hēttasthe. hēttēmetha goun hōs alēthōs hēmeis hoi ex ethnōn auton pepisteukotes, nikēthentes hypo tēs alētheias kai tēs tou genomenou methʼ hēmōn theou dynameōs, hēttēthentes te hypēkou- samen autǭ pantes homou hoi mechri tōn eschatōn katoi- kountes tēs gēs, kata tēn phēsasan prophēteian ‘‘epa- kousate heōs eschatou tēs gēs.’’

Therefore it is added next: “God is with us; know, you nations, and be defeated.” We of the nations who have believed in him have truly been defeated, conquered by the truth and by the power of the God who came to be with us; and, defeated, all of us together who dwell to the ends of the earth have given ear to him, according to the prophecy which said: “Give ear, to the end of the earth.”

Isa 8:9 (quotation, high confidence)

Notes and citation

Summary: The believing gentiles are the nations “defeated” by the truth and obedient to Emmanuel.

Cite (SBL): Eusebius, Dem. ev. 7.1.130 (Dindorf 3:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-130). (abbreviation not yet checked)

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7.1.131Dindorf 3:452

ἀλλʼ ἡμεῖς μὲν καὶ ἡττήμεθα καὶ καλοῦντι ὑπηκούσαμεν, τοῖς δὲ ἔτι τῶν ἐθνῶν ἀπειθοῦσι τὰ ἑξῆς ἀποτείνεται λέγων ‘‘ἰσχυκότες ἡττᾶσθε. ἐὰν γᾶρ πάλιν ἰσχύσητε, πάλιν ἡττηθήσεσθε. καὶ λόγον ὃν ἐὰν βουλεύσησθε, οὐ μὴ ἐμμείνῃ ἐν ὑμῖν, ὅτι μεθʼ ἡμῶν ὁ θεός. οὕτω λέγει κύριος τῇ ἰσχυρᾷ χειρὶ ἀπειθοῦσινʼ’

allʼ hēmeis men kai hēttēmetha kai kalounti hypēkousamen, tois de eti tōn ethnōn apeithousi ta hexēs apoteinetai legōn ‘‘ischykotes hēttasthe. ean gar palin ischysēte, palin hēttēthēsesthe. kai logon hon ean bouleusēsthe, ou mē emmeinę̄ en hymin, hoti methʼ hēmōn ho theos. houtō legei kyrios tę̄ ischyrą cheiri apeithousinʼ’

But while we have been defeated and have given ear to him who calls, what follows is addressed to those of the nations who still disobey, saying: “You who are strong, be defeated; for if you become strong again, you will be defeated again. And whatever counsel you take, it shall not stand among you, for God is with us. Thus says the Lord, with a strong hand, to those who disobey.”

Isa 8:9–11 (quotation, high confidence)

Notes and citation

Summary: Isaiah 8:9–11 warns the disobedient nations that their plans against God-with-us will fail.

Isa 8:9–11 in the Septuagint wording.

Notes on the original text

Digital text corrected (OCR garbled): απειθοπυσι → ἀπειθοῦσι; ἰσχ; σητε → ἰσχύσητε.

Cite (SBL): Eusebius, Dem. ev. 7.1.131 (Dindorf 3:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-131). (abbreviation not yet checked)

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7.1.132Dindorf 3:452

διʼ ὦν σαφῶς ὁ λόγος ἀφηνιῶσι καὶ ἀντιταττομένοις τῇ τοῦ Χριστοῦ διδασκαλίᾳ καὶ τοῖς ἀπειθοῦσι τῇ κραταιᾷ αὐτοῦ χειρὶ θεσπίζει, ὅτι μηδὲ ἰσχύσουσι προσπολε- μεῖν τὸν μεθʼ ἡμῶν θεὸν πειρώμενοι, καὶ ὅτι πᾶν ὃ ἐὰν βουλεύσωνται καθʼ ἡμῶν οὐ μὴ ἐμμείνῃ αὐτοῖς, διὰ τὸ μεθʼ ἡμῶν εἶναι τὸν Ἐμμανουήλ. καὶ τούτῳ δὲ τῷ συμπεράσματι ῥᾴδιον ἐπιστῆσαι τὰς καθʼ ἡμῶν ἀπειλὰς καὶ τὰς κατὰ χρόνους τῶν ἀρχόντων ἐπανα- στάσιες συνορῶντας, καὶ ὡς ἄπρακτον αὐτοῖς διὰ τὸν μεθʼ ἡμῶν θεὸν ἀεὶ καθίσταται τῶν ἀπειλῶν τὸ τέλος. ’Απὸ τοῦ αὐτοῦ.

diʼ ōn saphōs ho logos aphēniōsi kai antitattomenois tę̄ tou Christou didaskalią kai tois apeithousi tę̄ krataią autou cheiri thespizei, hoti mēde ischysousi prospole- mein ton methʼ hēmōn theon peirōmenoi, kai hoti pan ho ean bouleusōntai kathʼ hēmōn ou mē emmeinę̄ autois, dia to methʼ hēmōn einai ton Emmanouēl. kai toutǭ de tǭ symperasmati rhądion epistēsai tas kathʼ hēmōn apeilas kai tas kata chronous tōn archontōn epana- stasies synorōntas, kai hōs aprakton autois dia ton methʼ hēmōn theon aei kathistatai tōn apeilōn to telos. ’Apo tou autou.

By these words the oracle clearly foretells to those who rebel against and oppose Christ's teaching, and disobey his mighty hand, that they will not prevail when they try to make war on the God who is with us, and that whatever they plan against us will not stand for them, because Emmanuel is with us. And one can easily verify this conclusion by observing the threats against us and the uprisings of rulers from time to time, and how the outcome of their threats always proves ineffective because of the God who is with us. From the same.

Notes and citation

Summary: Persecutions of the church have always failed because God is with it.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 7.1.132 (Dindorf 3:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-132). (abbreviation not yet checked)

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7.1.133Dindorf 3:452–453

‘‘Τοῦτο πρῶτον, πίε, ταχὺ ποίει, χώρα Ζα- βουλὼν καὶ γῆ Νεφθαλεὶμ, καὶ οἱ λοιποὶ οἱ τὴν παρα- λίαν κατοικοῦντες, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν. ὁ λαὸς ὁ καθήμενος ἐν σκότει ἴδετε φῶς μέγα, καὶ τοῖς καθημένοις ἐν σκότει καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς καὶ τὰ ἐξῆς·

‘‘Touto prōton, pie, tachy poiei, chōra Za- boulōn kai gē Nephthaleim, kai hoi loipoi hoi tēn para- lian katoikountes, peran tou Iordanou, Galilaia tōn ethnōn. ho laos ho kathēmenos en skotei idete phōs mega, kai tois kathēmenois en skotei kai skią thanatou phōs aneteilen autois kai ta exēs;

“Drink this first, act quickly, land of Zebulun and land of Naphtali, and the rest who dwell on the seacoast, beyond the Jordan, Galilee of the nations. People who sit in darkness, see a great light; and for those who sit in darkness and the shadow of death, a light has risen upon them,” and so on.

Isa 9:1–2 (quotation, high confidence)

Notes and citation

Summary: Isaiah 9:1–2: a great light for Galilee of the nations.

Isa 9:1–2 in the Septuagint wording (“Drink this first”).

Notes on the original text

Digital text corrected (stray line number): Ζα- 25 βουλὼν → Ζα- βουλὼν.

Cite (SBL): Eusebius, Dem. ev. 7.1.133 (Dindorf 3:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-133). (abbreviation not yet checked)

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7.1.134Dindorf 3:453

οἶς ἐπιλέγει ‘‘ὅτι πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ, καὶ ἱμάτιον μετὰ καταλλαγῆς ἀποτίσουσιν, καὶ θελήσουσιν, εἰ ἐγενήθησαν πυρίκαυστοι, ὅτι παιδίον ἐγεννήθη ἡμῖν καὶ υἱὸς ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ. καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, θαυμαστὸς σύμβουλος, θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος. ἄξω γὰρ εἰρήνην ἐπὶ τοὺς ἄρχοντας καὶ ὑγείαν αὐτῷ· μεγάλη ἡ ἀρχὴ αὐτοῦ, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον, ἐπὶ τὸν θρόνον Δαβὶδ καὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι ἐν κρίματι καὶ δικαιοσύνῃ ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα. ὁ ζῆλος κυρίου Σαβαὼθ ποιήσει ταῦτα.”

ois epilegei ‘‘hoti pasan stolēn episynēgmenēn dolǭ, kai himation meta katallagēs apotisousin, kai thelēsousin, ei egenēthēsan pyrikaustoi, hoti paidion egennēthē hēmin kai huios edothē hēmin, hou hē archē epi tou ōmou autou. kai kaleitai to onoma autou megalēs boulēs angelos, thaumastos symboulos, theos ischyros, exousiastēs, archōn eirēnēs, patēr tou mellontos aiōnos. axō gar eirēnēn epi tous archontas kai hygeian autǭ; megalē hē archē autou, kai tēs eirēnēs autou ouk estin horion, epi ton thronon Dabid kai tēn basileian autou katorthōsai autēn kai antilabesthai en krimati kai dikaiosynę̄ apo tou nyn kai eis ton aiōna. ho zēlos kyriou Sabaōth poiēsei tauta.”

To which he adds: “For every garment gathered by deceit, and robe with exchange, they shall repay; and they shall wish that they had been burned with fire. For a child has been born to us, and a son has been given to us, whose rule is upon his shoulder; and his name is called Angel of great counsel, Wonderful Counselor, Mighty God, Potentate, Prince of peace, Father of the age to come. For I will bring peace upon the rulers, and health to him. Great is his rule, and of his peace there is no bound, upon the throne of David and his kingdom, to establish it and to uphold it in judgment and righteousness from now and forever. The zeal of the Lord Sabaoth will do these things.”

Textual problem in this passage: see the notes.

Isa 9:5–7 (quotation, high confidence)

Notes and citation

Summary: Isaiah 9:5–7: the child born to us, Angel of great counsel, on David's throne.

Isa 9:5–7 in the Septuagint wording, with the longer list of titles found in some manuscripts (see 7.1.135).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.134 (Dindorf 3:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-134). (abbreviation not yet checked)

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7.1.135Dindorf 3:453

Τοῦτο τρίτον ἤδη τὸ παιδίον προφητεύεται, τοὐ αὐτοῦ ποικίλως σημαινομένου. ἐπειδὴ τοίνυν πρόκειται νῦν ἡμῖν τὸν τρόπον τῆς εἰς ἀνθρώπους τοῦ θεοῦ παρουσίας ἐπιδεῖξαι, θέα διʼ ὅσων οὗτος καὶ ὅπως παρίσταται. ἐδεικνύετο πρῶτον ὁ ἐπικληθεὶς Ἐμμανουὴλ θεὸς ἐκ παρθένου γεννώμενος· δεύτερον τὸ ἐκ τῆς προφήτιδος καὶ τοῦ ἁγίου πνεύματος παιδίον οὐκ ἄλλο τυγχάνον τοῦ προηγορευμένου· τρίτον ὁ μετὰ χεῖρας, εἶς ὢν καὶ ὁ αὐτὸς τοῖς προτέροις, καὶ τούτῳ γοῦν ὄνομα εἶναι λέγεται κατὰ μὲν τοὺς ἑβδομήκοντα “μεγάλης βουλῆς ἄγγελος, ” καὶ τινα τῶν ἀντιγράφων ἔχει “θαυμαστὸς σύμβουλος, θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος·”

Touto triton ēdē to paidion prophēteuetai, tou autou poikilōs sēmainomenou. epeidē toinyn prokeitai nyn hēmin ton tropon tēs eis anthrōpous tou theou parousias epideixai, thea diʼ hosōn houtos kai hopōs paristatai. edeiknyeto prōton ho epiklētheis Emmanouēl theos ek parthenou gennōmenos; deuteron to ek tēs prophētidos kai tou hagiou pneumatos paidion ouk allo tynchanon tou proēgoreumenou; triton ho meta cheiras, eis ōn kai ho autos tois proterois, kai toutǭ goun onoma einai legetai kata men tous hebdomēkonta “megalēs boulēs angelos, ” kai tina tōn antigraphōn echei “thaumastos symboulos, theos ischyros, exousiastēs, archōn eirēnēs, patēr tou mellontos aiōnos;”

This is now the third time the child is prophesied, the same one being signified in various ways. Since our present task is to show the manner of God's coming among human beings, see through how many things and how he is presented. First, God, called Emmanuel, was shown to be born of a virgin; second, the child of the prophetess and the Holy Spirit, who is no other than the one foretold before; third, the one before us, one and the same with the former, whose name is said to be, according to the Seventy, “Angel of great counsel”; and some copies have “Wonderful Counselor, Mighty God, Potentate, Prince of peace, Father of the age to come.”

Isa 9:6 (quotation, high confidence)

Notes and citation

Summary: The child is prophesied three times: Emmanuel, the prophetess's son, and the Angel of great counsel.

Eusebius notes that the Septuagint has only “Angel of great counsel,” while some copies add the longer list of titles.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.135 (Dindorf 3:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-135). (abbreviation not yet checked)

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7.1.136Dindorf 3:453–454

κατὰ δὲ τὸ Ἑβραικὸν, ὡς ὁ μὲν Ἀκύλας φησὶν, ‘‘ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς ἐδόθη ἡμῖν, καὶ ἐγένετο μέτρον ἐπʼ ὤμου αὐτοῦ καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ θαυμαστὸς σύμβουλος, ἰσχυρὸς, δυνατὸς, πατὴρ, ἔτι ἄρχων εἰρήνης, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστι πέρας·”

kata de to Hebraikon, hōs ho men Akylas phēsin, ‘‘hoti paidion egennēthē hēmin, huios edothē hēmin, kai egeneto metron epʼ ōmou autou kai eklēthē to onoma autou thaumastos symboulos, ischyros, dynatos, patēr, eti archōn eirēnēs, kai tēs eirēnēs autou ouk esti peras;”

According to the Hebrew, as Aquila says: “For a child has been born to us, a son has been given to us, and the measure came to be upon his shoulder; and his name was called Wonderful Counselor, Strong, Mighty, Father, still Prince of peace; and of his peace there is no end.”

Isa 9:6–7 (quotation, high confidence)

Notes and citation

Summary: Aquila's rendering of Isaiah 9:6–7.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.136 (Dindorf 3:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-136). (abbreviation not yet checked)

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7.1.137Dindorf 3:454

ὡς δὲ ὁ Σύμμαχος “νεανίας γὰρ ἐδόθη ἡμῖν, υἱὸς ἐδόθη ἡμῖν. καὶ ἔσται ἡ παιδεία αὐτοῦ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ κληθήσεται τὸ ὄνομα αὐτοῦ παραδοξασμὸς, βουλευ- τικὸς, ἰσχυρὸς, δυνατὸς, πατὴρ αἰῶνος, ἄρχων εἰρή- νῆς, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστι πέρας.”

hōs de ho Symmachos “neanias gar edothē hēmin, huios edothē hēmin. kai estai hē paideia autou epi tou ōmou autou, kai klēthēsetai to onoma autou paradoxasmos, bouleu- tikos, ischyros, dynatos, patēr aiōnos, archōn eirē- nēs, kai tēs eirēnēs autou ouk esti peras.”

And as Symmachus: “For a youth has been given to us, a son has been given to us; and his discipline shall be upon his shoulder; and his name shall be called Marvel, Counselor, Strong, Mighty, Father of the age, Prince of peace; and of his peace there is no end.”

Isa 9:6–7 (quotation, high confidence)

Notes and citation

Summary: Symmachus's rendering of Isaiah 9:6–7.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.137 (Dindorf 3:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-137). (abbreviation not yet checked)

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7.1.138Dindorf 3:454

οὐκ- οὑν οὐχ ἁπλῶς ἄγγελος κατὰ τοὺς ἑβδομήκοντα, ἀλλὰ “τῆς μεγάλης βουλῆς ἄγγελος, καὶ θαυμαστὸς σύμ- βουλος, καὶ θεὸς ἰσχυρὸς, καὶ ἐξουσιαστὴς καὶ ἄρχων εἰρήνης, καὶ πατὴρ τοῦ μέλλοντος αἰῶνος γεννηθή- σεσθαι, ” καὶ παιδίον ἔσεσθαι διὰ τούτων ἐθεσπίζετο. ἔχεις δὲ ἐν τοῖς προτέροις τὸν τοῦ θεοῦ λόγον καὶ θεὸν καὶ κύριον διαφόρως ἀνηγορευμένον, ὁμοῦ δὲ τὸν αὐτὸν ἄγγελον ὠνομασμένον τοῦ πατρὸς, καὶ ἀρχι- στράτηγον δυνάμεως κυρίου.

ouk- houn ouch haplōs angelos kata tous hebdomēkonta, alla “tēs megalēs boulēs angelos, kai thaumastos sym- boulos, kai theos ischyros, kai exousiastēs kai archōn eirēnēs, kai patēr tou mellontos aiōnos gennēthē- sesthai, ” kai paidion esesthai dia toutōn ethespizeto. echeis de en tois proterois ton tou theou logon kai theon kai kyrion diaphorōs anēgoreumenon, homou de ton auton angelon ōnomasmenon tou patros, kai archi- stratēgon dynameōs kyriou.

So, according to the Seventy, it was foretold that he would be born not simply an angel, but “the Angel of great counsel, and Wonderful Counselor, and Mighty God, and Potentate, and Prince of peace, and Father of the age to come,” and that he would be a child. In the earlier books you have the Word of God proclaimed in various ways as God and Lord, and at the same time the same one named the Angel of the Father and Commander-in-chief of the Lord's host.

Isa 9:6 (quotation, high confidence)

Notes and citation

Summary: The titles fit the Word, already shown to be God, Lord, Angel of the Father, and Commander of the Lord's host.

Notes on the original text

Digital text corrected (OCR: ι for υ): τὸν τοῖ θεοῦ → τὸν τοῦ θεοῦ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.138 (Dindorf 3:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-138). (abbreviation not yet checked)

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7.1.139Dindorf 3:454

τίς δʼ ἂν οὖν γέ- νοιτο κατὰ μὲν τὸν Ἀκύλαν καὶ τὰς εἰσέτι νῦν φερο- μἐνας παρʼ Ἑβραίοις μαρτυρίας “ἐν ἀνθρώποις γεν- νώμενος, καὶ παιδίον γινόμενος, θαυμαστὸς σύμβου- λος καὶ ἰσχυρὸς, δυνατὸς, καὶ πατὴρ, ἔτι καὶ ἄρχων εἰρήνης, ἧς εἰρήνης οὔποτέ φησιν ἔσεσθαι τέλος·” κατὰ δὲ τὸν Σύμμαχον‘ παραδοξασμὸς, βουλευτικὸς, ἰσχυρὸς, δυνατὸς, πατὴρ αἰῶνος, ἄρχων εἰρήνης, καὶ ταύτης ἀπείρου καὶ ἀτελευτήτου *" καὶ κατὰ Θεοδο- τίωνα ‘θαυμαστῶς βουλεύων, ἰσχυρὸς, δυνάστης, πατὴρ, ἄρχων εἰρήνης, τῷ πληθύνειν τὴν παιδείαν, οὗ τῆς εἰρήνης οὐκ ἔστι πέρας ’

tis dʼ an oun ge- noito kata men ton Akylan kai tas eiseti nyn phero- menas parʼ Hebraiois martyrias “en anthrōpois gen- nōmenos, kai paidion ginomenos, thaumastos symbou- los kai ischyros, dynatos, kai patēr, eti kai archōn eirēnēs, hēs eirēnēs oupote phēsin esesthai telos;” kata de ton Symmachon‘ paradoxasmos, bouleutikos, ischyros, dynatos, patēr aiōnos, archōn eirēnēs, kai tautēs apeirou kai ateleutētou *" kai kata Theodo- tiōna ‘thaumastōs bouleuōn, ischyros, dynastēs, patēr, archōn eirēnēs, tǭ plēthynein tēn paideian, hou tēs eirēnēs ouk esti peras ’

Who, then, could it be who, according to Aquila and the testimonies still current among the Hebrews, is “born among human beings and becomes a child, Wonderful Counselor and Strong, Mighty, and Father, still also Prince of peace,” of which peace it says there will never be an end; according to Symmachus, “Marvel, Counselor, Strong, Mighty, Father of the age, Prince of peace,” and that a peace boundless and unending; and according to Theodotion, “Wonderfully counseling, Strong, Mighty One, Father, Prince of peace, in multiplying discipline, of whose peace there is no end”?

Isa 9:6–7 (quotation, high confidence)

Notes and citation

Summary: All the versions give the child titles no mere human could bear.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.139 (Dindorf 3:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-139). (abbreviation not yet checked)

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7.1.140Dindorf 3:454–455

καὶ αὐτῷ σοι τὰ ἑξῆς καταλείπω σκοπεῖν, τοσοῦτον ἐπισημηνάμενος, ὧς ἄρα αὐτὸς οὗτος ὁ λεγόμενος πατὴρ αἰῶνος καὶ ἀπείρου εἰρήνης ἄρχων μεγάλης τε βουλῆς ἄγγε- λος γεννηθήσεσθαι καὶ παιδίον ἔσεσθαι προφητεύεται, ἐπί τε τῇ εἰς ἀνθρώπους αὐτοῦ γενέσει πυρικαύστους ἐθελήσειν ἔσεσθαι τοὺς ἐπὶ τῇ διʼ αὐτοῦ γενομένῃ σωτηρίᾳ τῶν ἐθνῶν διαφθονουμένους, εἴτε δαίμονας πονηροὺς εἴτε καὶ ἀσεβεῖς ἄνδρας, περὶ ὧν φησιν ὅτι “πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ καὶ ἱμάτιον μετὰ καταλλαγῆς ὰποτίσουσι.”

kai autǭ soi ta hexēs kataleipō skopein, tosouton episēmēnamenos, hōs ara autos houtos ho legomenos patēr aiōnos kai apeirou eirēnēs archōn megalēs te boulēs ange- los gennēthēsesthai kai paidion esesthai prophēteuetai, epi te tę̄ eis anthrōpous autou genesei pyrikaustous ethelēsein esesthai tous epi tę̄ diʼ autou genomenę̄ sōtērią tōn ethnōn diaphthonoumenous, eite daimonas ponērous eite kai asebeis andras, peri hōn phēsin hoti “pasan stolēn episynēgmenēn dolǭ kai himation meta katallagēs apotisousi.”

I leave the rest for you to consider, having noted only this much: that this very one, called Father of the age, Prince of boundless peace, and Angel of great counsel, is prophesied to be born and to be a child; and that at his birth among human beings those who envy the salvation of the nations that came through him—whether evil demons or ungodly men—will wish they had been burned with fire. Of them it says: “every garment gathered by deceit and robe with exchange they shall repay.”

Isa 9:5 (quotation, high confidence)

Notes and citation

Summary: At his birth those who envy the nations' salvation will wish they had been burned.

Notes on the original text

Digital text corrected (OCR garbled; word split at a line break): ἐπισημηνάμμ νος → ἐπισημηνάμενος; προφητεύ- ἔται → προφητεύεται.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.140 (Dindorf 3:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-140). (abbreviation not yet checked)

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7.1.141Dindorf 3:455

τίνες δὲ ἄρα ἦσαν οὗτοι ἢ περὶ ὧν ἀλλαχοῦ ἐξ αὐτοῦ προσώπου τοῦ σωτῆρος ἡμῶν εἴρηται διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον;” οἵ τε τῆς τούτων μέτοχοι δυσσεβείας, οἳ καὶ θελήσουσι, τὴν σφῶν αὐτῶν κρίσιν ὕστερόν ποτε ὀψόμενοι, εἰ πρὸ τῆς ἀσεβείας αὐτῶν ἐγεγόνεισαν πυρίκαυστοι, πρὶν ἢ τὸν τῆς μεγάλης βουλῆς ἄγγελον πρὸς αὐτῶν ἀσεβηθῆναι.

tines de ara ēsan houtoi ē peri hōn allachou ex autou prosōpou tou sōtēros hēmōn eirētai diemerisanto ta himatia mou heautois kai epi ton himatismon mou ebalon klēron?” hoi te tēs toutōn metochoi dyssebeias, hoi kai thelēsousi, tēn sphōn autōn krisin hysteron pote opsomenoi, ei pro tēs asebeias autōn egegoneisan pyrikaustoi, prin ē ton tēs megalēs boulēs angelon pros autōn asebēthēnai.

Who were these, if not those of whom it is said elsewhere, in the person of our Savior himself: “They divided my garments among them, and for my clothing they cast lots”; and those who shared in their impiety, who will wish, when they later see their own judgment, that they had been burned with fire before their impiety, before the Angel of great counsel was treated impiously by them?

Ps 22:18 (21:19 LXX) (quotation, high confidence)

Notes and citation

Summary: Those who took the garments are the crucifiers of Psalm 22, who will regret their impiety at the judgment.

Notes on the original text

Digital text corrected (OCR: word wrongly divided): τούτʼ ὢν μέτοχοι → τούτων μέτοχοι.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 7.1.141 (Dindorf 3:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-141). (abbreviation not yet checked)

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7.1.142Dindorf 3:455

καὶ σὺ δὲ παρὰ σαυτῷ σκέψαι εἰ μὴ ὑπερβαίνει πάσαν φύσιν ἀνθρώπων τὸ μὴ τέλος ἔχειν τὴν εἰρήνην αὐτοῦ λέγεσθαι καὶ τὸ πατέρα ὀνομάζεσθαι αἰῶνος. καὶ αὐτὸ δὲ τὸ καλεῖσθαι αὐτὸν οὐχ ἁπλῶς ἄγγελον, ἀλλὰ τῆς μεγάλης βουλῆς ἄγγελον καὶ θεὸν ἰσχυρὸν, καὶ ὅσα τούτοις συγκατείλεκται. ἔτι δέ φησι διʼ αὐτοῦ κατορθωθήσεσθαι τὴν τοῦ Δαβὶδ βασιλείαν, ὃ καὶ αὐτὸ τοῦτον νοήσεις τὸν τρόπον.

kai sy de para sautǭ skepsai ei mē hyperbainei pasan physin anthrōpōn to mē telos echein tēn eirēnēn autou legesthai kai to patera onomazesthai aiōnos. kai auto de to kaleisthai auton ouch haplōs angelon, alla tēs megalēs boulēs angelon kai theon ischyron, kai hosa toutois synkateilektai. eti de phēsi diʼ autou katorthōthēsesthai tēn tou Dabid basileian, ho kai auto touton noēseis ton tropon.

Consider for yourself whether it does not surpass all human nature that his peace is said to have no end, and that he is named Father of the age; and so too his being called not simply an angel but the Angel of great counsel and Mighty God, and all the titles listed with these. It says further that through him the kingdom of David will be established; this too you will understand in the following way.

Isa 9:7 (allusion, high confidence)

Notes and citation

Summary: The titles surpass human nature; the restoring of David's kingdom is explained next.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.142 (Dindorf 3:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-142). (abbreviation not yet checked)

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7.1.143Dindorf 3:455–456

πλεῖσται ὅσαι τῷ Δαβὶδ γεγόνασιν ἐπαγγελίαι, ἐν αἷς εἴρηται “καὶ θήσομαι ἐν θαλάσσῃ χεῖρα αὐτοῦ, καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ· 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 θρό- νον αὐτοῦ, ὡς τὰς ἡμέρας τοῦ οὐρανοῦ.”

pleistai hosai tǭ Dabid gegonasin epangeliai, en hais eirētai “kai thēsomai en thalassę̄ cheira autou, kai en potamois dexian autou; 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 thro- non autou, hōs tas hēmeras tou ouranou.”

Very many promises were made to David, in which it is said: “And I will set his hand on the sea, and his right hand on the rivers. He shall call upon me, You are my Father, my God and the helper of my salvation. And I will make him firstborn, high among 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.”

Ps 89:25–29 (88:26-30 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 89 records God's promises of an eternal throne to David.

Cite (SBL): Eusebius, Dem. ev. 7.1.143 (Dindorf 3:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-143). (abbreviation not yet checked)

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7.1.144Dindorf 3:456

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.” τοσαῦτα ἐν τοῖς ψαλμοῖς τοῦ θεοῦ τῷ Δαβὶδ ἐπηγγελμένου, τάναντία συνέβη ταῖς ἐπαγγελίαις ἐπελθεῖν διὰ τὰς τῶν διαδόχων αὐτοῦ δυσσεβείας.

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.” tosauta en tois psalmois tou theou tǭ Dabid epēngelmenou, tanantia synebē tais epangeliais epelthein dia tas tōn diadochōn autou dyssebeias.

And again: “Once I have sworn by my holiness; I will not lie to David. His seed shall remain for ever, and his throne as the sun before me, and as the moon established for ever.” Though God had promised so much to David in the psalms, the opposite of the promises happened because of the impieties of his successors.

Ps 89:35–37 (88:36-38 LXX) (quotation, high confidence)

Notes and citation

Summary: Despite the oath to David, the opposite happened because of his successors' sins.

Notes on the original text

Digital text corrected (repeated syllable): τάναντία τία → τάναντία.

Cite (SBL): Eusebius, Dem. ev. 7.1.144 (Dindorf 3:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-144). (abbreviation not yet checked)

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7.1.145Dindorf 3:456

ἡ γοῦν ἐκ σπέρματος Δαβὶδ βασιλεία διαρκέσασα μέχρις Ἰεχονίου καὶ τῆς ὑπὸ Βαβυλωνίοις τοῦ ἱεροῦ πολιορκίας λέλυτο, ὡς ἐξ ἐκείνου μηκέτι τὸν θρόνον Δαβὶδ μηδὲ τοὺς ἐκ σπέρματος αὐτοῦ βασιλεῦσαι τοῦ Ἰουδαίων ἔθνους.

hē goun ek spermatos Dabid basileia diarkesasa mechris Iechoniou kai tēs hypo Babylōniois tou hierou poliorkias lelyto, hōs ex ekeinou mēketi ton thronon Dabid mēde tous ek spermatos autou basileusai tou Ioudaiōn ethnous.

The kingdom from David's seed, having lasted until Jeconiah and the siege of the temple by the Babylonians, was dissolved, so that from then on neither the throne of David nor those of his seed reigned over the Jewish nation.

Notes and citation

Summary: David's line ceased to reign after Jeconiah and the Babylonian conquest.

Notes on the original text

Digital text corrected (missing accent): λελυτο → λέλυτο.

Cite (SBL): Eusebius, Dem. ev. 7.1.145 (Dindorf 3:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-145). (abbreviation not yet checked)

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7.1.146Dindorf 3:456

καὶ ταύτην γε τὴν γενομένην διάπτωσιν τῆς πρὸς τὸν Δαβὶδ ἐπαγγελίας κατὰ τὴν προειρημένην τοῦ ψαλμοῦ παράθεσιν τὸ θεῖον ὧδέ πως πνεῦμα θεσπίζει ‘σὺ δὲ ἀπώσω καὶ ἐξουδένωσας, ἀνεβάλου τὸν Χριστόν σου· κατέστρεψας τὴν διαθήκην τοῦ δούλου σου, ἐβεβήλωσας εἰς τὴν γῆν τὸ ἁγίασμα αὐτοῦ, καθεῖλες πάντας τοὺς φραγμοὺς αὐτοῦ.”

kai tautēn ge tēn genomenēn diaptōsin tēs pros ton Dabid epangelias kata tēn proeirēmenēn tou psalmou parathesin to theion hōde pōs pneuma thespizei ‘sy de apōsō kai exoudenōsas, anebalou ton Christon sou; katestrepsas tēn diathēkēn tou doulou sou, ebebēlōsas eis tēn gēn to hagiasma autou, katheiles pantas tous phragmous autou.”

And the divine Spirit foretells this collapse of the promise to David, following the passage of the psalm quoted above, thus: “But you have cast off and set at nought, you have deferred your Christ; you have overturned the covenant of your servant, you have profaned his sanctuary to the ground, you have broken down all his hedges.”

Ps 89:38–40 (88:39-41 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 89 itself foretells the failure of David's kingdom and the deferral of the Christ.

Cite (SBL): Eusebius, Dem. ev. 7.1.146 (Dindorf 3:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-146). (abbreviation not yet checked)

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7.1.147Dindorf 3:456

καὶ μετʼ ὀλίγα τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέρραξας, ἐσμίκρυνας τὰς ἡμέρας τοῦ χρόνου αὐτοῦ, κατέχεας αὐτοῦ αἰσχύνην, ” ἃ καὶ ἐναργῶς ἀρξάμενα συντελεῖσθαι ἀπὸ τῆς εἰς Βαβυλῶνα αἰχμαλωσίας τοῦ λαοῦ, μέχρι τῆς Ῥωμαίων καὶ Τιβερίου παρεξετάθη βασιλείας. οὐδεὶς γοῦν ἐκ τῆς τοῦ Δαβὶδ διαδοχῆς ἐν τοῖς μεταξὺ χρόνοις φαίνεται ἐπὶ τὸν βασιλικὸν τοῦ Ἑβραίων ἔθνους καθεσθεὶς θρόνον μέχρι τῆς τοὐ Χριστοῦ παρουσίας.

kai metʼ oliga ton thronon autou eis tēn gēn katerraxas, esmikrynas tas hēmeras tou chronou autou, katecheas autou aischynēn, ” ha kai enargōs arxamena synteleisthai apo tēs eis Babylōna aichmalōsias tou laou, mechri tēs Rhōmaiōn kai Tiberiou parexetathē basileias. oudeis goun ek tēs tou Dabid diadochēs en tois metaxy chronois phainetai epi ton basilikon tou Hebraiōn ethnous kathestheis thronon mechri tēs tou Christou parousias.

And a little later: “You have dashed his throne to the ground, you have shortened the days of his time, you have poured shame upon him.” These things plainly began to be fulfilled from the people's captivity in Babylon and extended until the reign of the Romans and Tiberius. No one of David's line, at any rate, appears in the intervening times to have sat on the royal throne of the Hebrew nation until the coming of Christ.

Ps 89:44–45 (88:45-46 LXX) (quotation, high confidence)

Notes and citation

Summary: No descendant of David sat on the throne from the exile until Christ.

The psalm's “shame” and “shortened days” refer to Ps 89:44–45.

Cite (SBL): Eusebius, Dem. ev. 7.1.147 (Dindorf 3:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-147). (abbreviation not yet checked)

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7.1.148Dindorf 3:456–457

τοῦ δὲ ἐκ σπέρματος Δαβὶδ γενομένου κυρίου καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ βασιλέως ἐπὶ πᾶσαν τὴν οἰκουμένην ἀνακηρυχθέντος, ὥσπερ ἀπὸ γῆς καὶ πτώματος ἀνανεωθεὶς αὐτὸς ἐκεῖνος ὁ θρόνος Δαβὶδ διὰ τῆς τοῦ σωτῆρος ἡμῶν ἐνθέου βασιλείας ἀνώρθωται, καὶ διαμενεῖ εἰς τὸν αἰῶνα, καὶ εἰσέτι γε ὡς ὁ ἥλιος ἐναντίον τοῦ θεοῦ τὴν πᾶσαν καταλάμπων οἰκουμένην ταῖς ἀκτῖσι τοῦ φωτὸς τῆς διδασκαλίας αὐτοῦ, ἀκολούθως τῇ τε ἀπὸ τοῦ ψαλμοῦ μαρτυρίᾳ καὶ τοῦ μετὰ χεῖρας προφήτου, περὶ τοῦ γεννηθησομένου παιδίου λέγοντος “ἐπὶ τὸν θρόνον Δαβίδ, ” δηλαδὴ τὸν αἰώνιον καὶ διαρκῆ, τὸν δὴ καὶ ἐπηγγελμένον τῷ Δαβὶδ, “καθεσθήσεσθαι αὐτὸν ἐπὶ τὴν βασιλείαν αὐτοῦ, κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι ἐν κρίματι καὶ δικαιοσύνῃ ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα.”

tou de ek spermatos Dabid genomenou kyriou kai sōtēros hēmōn Iēsou Christou basileōs epi pasan tēn oikoumenēn anakērychthentos, hōsper apo gēs kai ptōmatos ananeōtheis autos ekeinos ho thronos Dabid dia tēs tou sōtēros hēmōn entheou basileias anōrthōtai, kai diamenei eis ton aiōna, kai eiseti ge hōs ho hēlios enantion tou theou tēn pasan katalampōn oikoumenēn tais aktisi tou phōtos tēs didaskalias autou, akolouthōs tę̄ te apo tou psalmou martyrią kai tou meta cheiras prophētou, peri tou gennēthēsomenou paidiou legontos “epi ton thronon Dabid, ” dēladē ton aiōnion kai diarkē, ton dē kai epēngelmenon tǭ Dabid, “kathesthēsesthai auton epi tēn basileian autou, katorthōsai autēn kai antilabesthai en krimati kai dikaiosynę̄ apo tou nyn kai eis ton aiōna.”

But when our Lord and Savior Jesus Christ, born of David's seed, was proclaimed king over the whole inhabited world, that very throne of David, renewed as it were from the ground and its fall, was set up again through our Savior's divine kingdom, and will remain for ever, still shining like the sun before God over the whole world with the rays of the light of his teaching, in accordance with the testimony of the psalm and of the prophet before us, who says of the child to be born that he will sit “upon the throne of David”—clearly the eternal and lasting throne promised to David—“upon his kingdom, to establish it and to uphold it in judgment and righteousness from now and forever.”

Isa 9:7 (quotation, high confidence) · Ps 89:36–37 (88:37-38 LXX) (allusion, high confidence)

Notes and citation

Summary: Through Christ, born of David's line, David's throne is restored forever.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.148 (Dindorf 3:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-148). (abbreviation not yet checked)

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7.1.149Dindorf 3:457

ὅπως δὲ ταῦτα ἐπληροῦτο διδάσκαλος γένοιτʼ ἂν ἀξιόχρεως Γαβριὴλ ὁ ἄγγελος ἐν τῷ πρὸς τὴν παρθένον χρηματισμῷ φάσκων “μὴ φοβοῦ Μαριὰμ, εὗρες γὰρ χάριν παρὰ τῷ θεῷ· καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. οὗτος ἔσται μέγας, καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαβὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τὸν αἰῶνα, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος.

hopōs de tauta eplērouto didaskalos genoitʼ an axiochreōs Gabriēl ho angelos en tǭ pros tēn parthenon chrēmatismǭ phaskōn “mē phobou Mariam, heures gar charin para tǭ theǭ; kai idou syllēpsę̄ en gastri, kai texę̄ huion, kai kaleseis to onoma autou Iēsoun. houtos estai megas, kai huios hypsistou klēthēsetai, kai dōsei autǭ kyrios ho theos ton thronon Dabid tou patros autou, kai basileusei epi ton oikon Iakōb eis ton aiōna, kai tēs basileias autou ouk estai telos.

How this was fulfilled, the angel Gabriel would be a trustworthy teacher, saying in his message to the virgin: “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in the womb and bear a son, and you shall call his name Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

Luke 1:30–33 (quotation, high confidence)

Notes and citation

Summary: Gabriel's words to Mary confirm that Jesus receives David's throne.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.149 (Dindorf 3:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-149). (abbreviation not yet checked)

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7.1.150Dindorf 3:457

ταύτην ἐν τῷ προειρημένῳ ψαλμῷ καὶ ὁ προφήτης προσδοκῶν τὴν τοῦ Χριστοῦ γένεσιν, τήν τε ὑπέρθεσιν αὐτῆς καὶ ἀναβολὴν ὥσπερ αἰτίαν συνορῶν τῆς τοῦ θρόνου Δαβὶδ ἀποπτώσεως ἀποδυσπετεῖ λέγων “σὺ δὲ ἀπώσω καὶ ἐξουδένωσας, ἀνεβάλου τὸν Χριστόν σου.”

tautēn en tǭ proeirēmenǭ psalmǭ kai ho prophētēs prosdokōn tēn tou Christou genesin, tēn te hyperthesin autēs kai anabolēn hōsper aitian synorōn tēs tou thronou Dabid apoptōseōs apodyspetei legōn “sy de apōsō kai exoudenōsas, anebalou ton Christon sou.”

The prophet in the psalm mentioned above, awaiting this birth of Christ and seeing its postponement and delay as the cause of the fall of David's throne, complains, saying: “But you have cast off and set at nought, you have deferred your Christ.”

Ps 89:38 (88:39 LXX) (quotation, high confidence)

Notes and citation

Summary: The psalmist laments the deferral of the Christ as the cause of the throne's fall.

Notes on the original text

Digital text corrected (OCR: ο for σ): ἀποπτώοεως → ἀποπτώσεως.

Cite (SBL): Eusebius, Dem. ev. 7.1.150 (Dindorf 3:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-150). (abbreviation not yet checked)

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7.1.151Dindorf 3:457–458

εὔχεται δὲ ὥσπερ δυσωπῶν τὸ θεῖον ᾗ τάχος πληρωθῆναι τὰ τῆς ἐπαγγελίας, φάσκων “ποῦ ἐστι τὰ ἐλέη σου τὰ ἀρχαία, κύριε, ἃ ὤμοσας τῷ Δαβὶδ ἐν τῇ ἀληθείᾳ σου;” ἃ δὴ σαφέστατα καὶ αὐτὰ δὴ ταῦτα πληρωθήσεσθαι ἐπὶ τῇ γενέσει τοῦ τῆς μεγάλης βουλῆς ἀγγέλου θεσπίζει. “ἐφʼ ᾧ θελήσουσι” φησὶν “οἱ προαποδοθέντες εἰ ἐγενήθησαν πυρίκαυστοι, διότι παιδίον ἐγεννήθη ἡμῖν, καὶ υἱὸς ἐδόθη ἡμῖν ὁ τῆς μεγάλης βουλῆς ἄγγελος.”

euchetai de hōsper dysōpōn to theion hę̄ tachos plērōthēnai ta tēs epangelias, phaskōn “pou esti ta eleē sou ta archaia, kyrie, ha ōmosas tǭ Dabid en tę̄ alētheią sou?” ha dē saphestata kai auta dē tauta plērōthēsesthai epi tę̄ genesei tou tēs megalēs boulēs angelou thespizei. “ephʼ hǭ thelēsousi” phēsin “hoi proapodothentes ei egenēthēsan pyrikaustoi, dioti paidion egennēthē hēmin, kai huios edothē hēmin ho tēs megalēs boulēs angelos.”

And he prays, as though entreating the Deity, that the promises be fulfilled as soon as possible, saying: “Where are your ancient mercies, Lord, which you swore to David in your truth?” The prophet foretells most clearly that these very things will be fulfilled at the birth of the Angel of great counsel. “At which,” he says, “those already described will wish that they had been burned with fire, for a child has been born to us, and a son has been given to us,” the Angel of great counsel.

Ps 89:49 (88:50 LXX) (quotation, high confidence) · Isa 9:5–6 (quotation, high confidence)

Notes and citation

Summary: The psalmist's plea for David's mercies is answered in the birth of the Angel of great counsel.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.151 (Dindorf 3:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-151). (abbreviation not yet checked)

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7.1.152Dindorf 3:458

τίσι δὲ ἡμῖν ἢ τοῖς εἰς αὐτὸν πεπιστευκόσι τοῖς ἐν τῇ Γαλιλαιᾳ τῶν ἐθνῶν, οἷς αἴτιος γεγένηται φωτὸς καὶ εὐφροσύνης, καινοῦ τε καὶ νέου ποτοῦ τῆς καινῆς διαθήκης μυστηρίου; κατὰ τὴν φήσασαν προφητείαν “τοῦτο πρῶτον πίε, ταχὺ ποίει. χώρα Ζαβουλὼν καὶ γῆ Νεφθαλεὶμ, καὶ οἱ λοιποὶ οἱ τὴν παραλίαν οἰκοῦντες, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν· ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς ἴδετε μέγα, καὶ τοῖς καθημένοις ἐν σκότει καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς. εἶεν δʼ ἂν ἐν τούτοις δηλούμενοι οἵ τε ἐξ ἐθνῶν εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότες καὶ οἱ τοῦ σωτῆρος ἡμῶν μαθηταὶ καὶ ἀπόστολοι, οὓς ἀπὸ γῆς Ζαβουλὼν καὶ Νεφθαλεὶμ ἀνακαλεσάμενος ἐξελέξατο κήρυκας τοῦ εὐαγγελίου.

tisi de hēmin ē tois eis auton pepisteukosi tois en tę̄ Galilaią tōn ethnōn, hois aitios gegenētai phōtos kai euphrosynēs, kainou te kai neou potou tēs kainēs diathēkēs mystēriou? kata tēn phēsasan prophēteian “touto prōton pie, tachy poiei. chōra Zaboulōn kai gē Nephthaleim, kai hoi loipoi hoi tēn paralian oikountes, peran tou Iordanou, Galilaia tōn ethnōn; ho laos ho kathēmenos en skotei phōs idete mega, kai tois kathēmenois en skotei kai skią thanatou, phōs aneteilen autois. eien dʼ an en toutois dēloumenoi hoi te ex ethnōn eis ton Christon tou theou pepisteukotes kai hoi tou sōtēros hēmōn mathētai kai apostoloi, hous apo gēs Zaboulōn kai Nephthaleim anakalesamenos exelexato kērykas tou euangeliou.

To what “us,” if not to those who have believed in him in Galilee of the nations, for whom he became the cause of light and gladness and of the new and fresh drink of the mystery of the new covenant? According to the prophecy which said: “Drink this first, act quickly, land of Zebulun and land of Naphtali, and the rest who dwell on the seacoast, beyond the Jordan, Galilee of the nations; people who sit in darkness, see a great light; and for those who sit in darkness and the shadow of death, a light has risen upon them.” Those indicated here would be those from the nations who have believed in the Christ of God, and our Savior's disciples and apostles, whom he called from the land of Zebulun and Naphtali and chose as heralds of the gospel.

Isa 9:1–2 (quotation, high confidence) · Matt 4:13–16 (allusion, high confidence) · Luke 22:20 (echo, low confidence)

Notes and citation

Summary: The “us” are the believers of Galilee and the apostles called from Zebulun and Naphtali.

The “new drink of the mystery of the new covenant” probably alludes to the Eucharistic cup.

Cite (SBL): Eusebius, Dem. ev. 7.1.152 (Dindorf 3:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-152). (abbreviation not yet checked)

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7.1.153Dindorf 3:458

τούτοις μὲν οὖν ὁ τῆς μεγάλης βουλῆς ἄγγελος υἱὸς ἐδόθη σωτηρίας αἴτιος, τοῖς δὲ εἰς αὐτὸν ἠπιστηκόσι, πυρὸς δηλαδὴ καὶ καύσεως. ὅλης δὲ ταύτης τῆς οἰκονομίας ὑπόθεσιν γεγονέναι φησὶ τὸν ζῆλον κυρίου λέγων “ὁ ζῆλος κυρίου Σαβαὼθ ποιήσει ταῦτα.” ποῖος δὲ ζῆλος; ἢ οὗ μέμνηται Μωσῆς λέγων “αὐτοὶ παρεζήλωσάν με ἐπʼ οὐ θεῷ, παρώργεσάν με ἐν τοῖς εἰδώλοις αὑτῶν. κἀγὼ παραζηλώσω αὐτοὺς ἐπʼ οὐκ ἔθνει· ἐπʼ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς.”

toutois men oun ho tēs megalēs boulēs angelos huios edothē sōtērias aitios, tois de eis auton ēpistēkosi, pyros dēladē kai kauseōs. holēs de tautēs tēs oikonomias hypothesin gegonenai phēsi ton zēlon kyriou legōn “ho zēlos kyriou Sabaōth poiēsei tauta.” poios de zēlos? ē hou memnētai Mōsēs legōn “autoi parezēlōsan me epʼ ou theǭ, parōrgesan me en tois eidōlois hautōn. kagō parazēlōsō autous epʼ ouk ethnei; epʼ ethnei asynetǭ parorgiō autous.”

To these, then, the Angel of great counsel was given as a son, the cause of salvation; but to those who disbelieved in him, clearly, of fire and burning. And he says the ground of this whole dispensation was the zeal of the Lord, saying: “The zeal of the Lord Sabaoth will do these things.” What zeal? Surely that which Moses mentions, saying: “They provoked me to jealousy with what is not God, they angered me with their idols; and I will provoke them to jealousy with what is not a nation; with a foolish nation I will anger them.”

Isa 9:7 (quotation, high confidence) · Deut 32:21 (quotation, high confidence)

Notes and citation

Summary: The “zeal of the Lord” is the jealousy of Deuteronomy 32:21, turning God to the gentiles.

Notes on the original text

Digital text corrected (OCR: ο for σ): οωτηρίας → σωτηρίας.

Cite (SBL): Eusebius, Dem. ev. 7.1.153 (Dindorf 3:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-153). (abbreviation not yet checked)

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7.1.154Dindorf 3:458–459

Ἀλλʼ ἐπεὶ σὺν θεῷ τὰ περὶ τῆς τοῦ προφη- τευομένου εἰς ἀνθρώπους ἐπιδημίας, οὐ μὴν ἀλλὰ καὶ ὁ τρόπος τῆς ἐπιφανείας αὐτοῦ διὰ τῶν προφητικῶν ἀποδέδεικται μαρτυριῶν, καιρὸς ἂν εἴη συνιδεῖν ποῦ γῆς γεννηθήσεσθαι καὶ ὅθεν γένους ἥξειν, ἐξ ὁποίας τε Ἑβραίων προελεύσεσθαι φυλῆς ἐκηρύττετο, ἃ καὶ αὐτὰ φέρε ἐρευνήσωμεν. Ἀπὸ τοῦ Μιχαία.

Allʼ epei syn theǭ ta peri tēs tou prophē- teuomenou eis anthrōpous epidēmias, ou mēn alla kai ho tropos tēs epiphaneias autou dia tōn prophētikōn apodedeiktai martyriōn, kairos an eiē synidein pou gēs gennēthēsesthai kai hothen genous hēxein, ex hopoias te Hebraiōn proeleusesthai phylēs ekērytteto, ha kai auta phere ereunēsōmen. Apo tou Michaia.

But since, with God's help, the coming of the one prophesied among human beings, and also the manner of his appearing, have been shown through the prophetic testimonies, it would be time to see where on earth he was proclaimed to be born, from what family he would come, and from which tribe of the Hebrews he would come forth. Let us examine these too. From Micah.

Notes and citation

Summary: Having shown the manner of his coming, Eusebius turns to the place and lineage of his birth.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.154 (Dindorf 3:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-127/#p-7-1-154). (abbreviation not yet checked)

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