Demonstration of the Gospel 7.2.1–7.2.53

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 53 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 2

7.2.1Dindorf 3:459

“Καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθὰ ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα, ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος, τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραὴλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπʼ ἀρχῆς ἐξ ἡμερῶν αἰῶνος. διὰ τοῦτο δώσει αὐτοὺς ἴως καιροῦ τικτούσης· τέξεται, καὶ οἱ ἐπίλοιποι τῶν ἀδελφῶν αὐτῶν ἐπιστρέψουσιν ἐπὶ τοὺς υἱοὺς Ἰσραήλ. καὶ στήσεται, καὶ ὄψεται, καὶ ποιμανεῖ τὸ ποίμνιον αὑτοῦ ἐν ἰσχύι· κύριος, καὶ ἐν τῇ δόξῃ τοῦ ὀνόματος κυρίου θεοῦ αὐτῶν ὑπάρξουσι. διότι νῦν μεγαλυνθήσονται ἴως ἄκρων τῆς γῆς, καὶ ἔσται αὕτη εἰρήνη.”

“Kai sy Bēthleem oikos tou Ephratha oligostos ei tou einai en chiliasin Iouda, ek sou moi exeleusetai hēgoumenos, tou einai eis archonta en tǭ Israēl, kai hai exodoi autou apʼ archēs ex hēmerōn aiōnos. dia touto dōsei autous iōs kairou tiktousēs; texetai, kai hoi epiloipoi tōn adelphōn autōn epistrepsousin epi tous huious Israēl. kai stēsetai, kai opsetai, kai poimanei to poimnion hautou en ischui; kyrios, kai en tę̄ doxę̄ tou onomatos kyriou theou autōn hyparxousi. dioti nyn megalynthēsontai iōs akrōn tēs gēs, kai estai hautē eirēnē.”

“And you, Bethlehem, house of Ephrathah, are least to be among the thousands of Judah; from you shall come forth for me a leader, to be ruler in Israel; and his goings forth are from the beginning, from the days of eternity. Therefore he will give them up until the time of her who gives birth; she shall bear, and the rest of their brothers shall return to the sons of Israel. And he shall stand and see and shepherd his flock in strength—the Lord—and in the glory of the name of the Lord their God they shall be. For now they shall be magnified to the ends of the earth, and this shall be peace.”

Mic 5:2–5 (5:1-4 LXX) (quotation, high confidence)

Notes and citation

Summary: Micah 5:2–5: a ruler whose origins are from eternity will come forth from Bethlehem.

Mic 5:2–5 (Hebrew and Septuagint 5:1–4), in the Septuagint wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.1 (Dindorf 3:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-1). (abbreviation not yet checked)

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

7.2.2Dindorf 3:459

Ἐμμανουὴλ μεθερμηνευόμενος μεθʼ ἡμῶν θεὸς, ἐκ τῆς παρθένου γεννώμενος, καὶ παιδίον γινόμενος ὁ τῆς μεγάλης βουλῆς ἄγγελος, σαφῶς ἐδείχθη διὰ τῶν προεκτεθειμένων. ἀλλʼ ἐχρῆν καὶ τὸν τῆς γενέσεως αὐτοῦ σημανθῆναι τόπον. προφητεύεται δῆτα ἐκ Βηθλεέμ τις ἐξελεύσεσθαι ἄρχων ἐν τῷ Ἰσραὴλ, τὰς ἐξόδους ἀπʼ ἀρχῆς ἐξ ἡμερῶν αἰῶνος ἔχων. τοῦτο δὲ οὐκ ἂν ἐφαρμόσειεν ἀνθρώπου φύσει, εἰ μὴ μόνῳ τῷ Ἐμμανουὴλ καὶ τῷ τῆς μεγάλης βουλῆς ἀγγέλῳ.

Emmanouēl methermēneuomenos methʼ hēmōn theos, ek tēs parthenou gennōmenos, kai paidion ginomenos ho tēs megalēs boulēs angelos, saphōs edeichthē dia tōn proektetheimenōn. allʼ echrēn kai ton tēs geneseōs autou sēmanthēnai topon. prophēteuetai dēta ek Bēthleem tis exeleusesthai archōn en tǭ Israēl, tas exodous apʼ archēs ex hēmerōn aiōnos echōn. touto de ouk an epharmoseien anthrōpou physei, ei mē monǭ tǭ Emmanouēl kai tǭ tēs megalēs boulēs angelǭ.

That Emmanuel, interpreted God with us, born of the virgin, and the Angel of great counsel who became a child, were clearly shown in what was set out before. But the place of his birth also had to be indicated. So it is prophesied that someone will come forth from Bethlehem as ruler in Israel, having his goings forth from the beginning, from the days of eternity. This could not fit human nature, but only Emmanuel and the Angel of great counsel.

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

Notes and citation

Summary: Micah names Bethlehem as the birthplace of one whose origin is eternal, which fits only Emmanuel.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.2 (Dindorf 3:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-2). (abbreviation not yet checked)

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7.2.3Dindorf 3:459–460

τὸ γὰρ ἐξ αἰῶνος ὑφεστάναι τίνι ἄρα ἐφαρμόττοι ἂν ἢ μόνῳ θεῷ; ἐκ τοίνυν τῆς Βηθλεὲμ χωρίον δέ ἐστι τῆς Ἰουδαίας, οὐ πόρρω τῆς Ἰερουσαλὴμ διεστὼς) λέγεταί τις ἐξ αἰῶνος ὑπάρχων προελεύσεσθαι. οὐδέ- τερον δὲ ἐνθένδε ἢ μόνον τὸν Δαβὶδ εὕρομεν ἐπίδοξον γεγενημένον, καὶ ἔπειτα μετʼ ἐκεῖνον τὸν ἡμέτερον σωτῆρα Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ ἕτερον δὲ παρὰ τούτους οὐδένα.

to gar ex aiōnos hyphestanai tini ara epharmottoi an ē monǭ theǭ? ek toinyn tēs Bēthleem chōrion de esti tēs Ioudaias, ou porrō tēs Ierousalēm diestōs) legetai tis ex aiōnos hyparchōn proeleusesthai. oude- teron de enthende ē monon ton Dabid heuromen epidoxon gegenēmenon, kai epeita metʼ ekeinon ton hēmeteron sōtēra Iēsoun ton Christon tou theou heteron de para toutous oudena.

For to exist from eternity—whom could it fit but God alone? From Bethlehem, then (it is a village of Judea, not far from Jerusalem), one existing from eternity is said to come forth. We have found no one famous from there except David alone, and after him our Savior Jesus, the Christ of God; and no one besides these.

Notes and citation

Summary: Only David and Jesus are famous as coming from Bethlehem.

Notes on the original text

Digital text corrected (OCR garbled; stray line number): τὸν ἑπέτερον σωτῆρα → τὸν ἡμέτερον σωτῆρα; τοῦ θεοῦ 5 ἕτερον → τοῦ θεοῦ ἕτερον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.3 (Dindorf 3:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-3). (abbreviation not yet checked)

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7.2.4Dindorf 3:460

ἀλλʼ ὁ μὲν Δαβὶδ τοὺς χρόνους τῆς προφητείας προειληφὼς τετελευτήκει πλείστοις πρότερον ἔτεσι τῆς προρρήσεως· ἀλλʼ οὐδὲ ἀφʼ ἡμερῶν αἰῶνος οὕτος τὰς ἐξόδους πεποίητο. ούκοῦν λείπεται ἐπὶ τὸν μετὰ ταῦτα ἐκ Βηθλεὲμ γενό- μένον τὸν ἀληθῶς Ἐμμανουὴλ, τὸν πρὸ πάσης κτίσεως προόντα θεὸν λόγον καὶ μεθʼ ἡμῶν θεὸν λεγόμενον, συμπληροῦσθαι τὰ γεγραμμένα, ἐπεὶ καὶ ἡ ἐν Βηθλεὲμ γένεσις αὐτοῦ ἄντικρυς θεοῦ παρουσίαν ἐδήλου διὰ τῶν κατʼ αὐτὴν παραδόξων.

allʼ ho men Dabid tous chronous tēs prophēteias proeilēphōs teteleutēkei pleistois proteron etesi tēs prorrēseōs; allʼ oude aphʼ hēmerōn aiōnos houtos tas exodous pepoiēto. oukoun leipetai epi ton meta tauta ek Bēthleem geno- menon ton alēthōs Emmanouēl, ton pro pasēs ktiseōs proonta theon logon kai methʼ hēmōn theon legomenon, symplērousthai ta gegrammena, epei kai hē en Bēthleem genesis autou antikrys theou parousian edēlou dia tōn katʼ autēn paradoxōn.

But David, preceding the times of the prophecy, had died very many years before the prediction; nor had he had his goings forth from the days of eternity. It remains, then, that what is written is fulfilled in the one who afterward came from Bethlehem, the true Emmanuel, God the Word who pre-existed before all creation and is called God with us; since his birth in Bethlehem too plainly showed the presence of God through the wonders connected with it.

Col 1:15 (echo, medium confidence)

Notes and citation

Summary: Micah's prophecy cannot refer to David, and so is fulfilled in Jesus, the pre-existent Word.

Notes on the original text

Digital text corrected (stray line number): γενό- μένον 5 τὸν → γενό- μένον τὸν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.4 (Dindorf 3:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-4). (abbreviation not yet checked)

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7.2.5Dindorf 3:460

γράφει γοῦν ὁ Λουκᾶς τοῦτον ἱστορῶν τὸν τρόπον ‘‘ἐγἐνετο δὲ ἐν ταῖς ἡμέραις ἐκείναις, ἐξῆλθε δόγμα παρὰ Καίσαρος Αὐγούστου, τοῦ ἀπογράψασθαι πάσαν τὴν οἰκουμενην. ἀυτὴ ἡ ἀπογραφὴ πρώτη ἐγένετο ηγεμονεύοντος τῆς Συρίας Κυρηνίου. καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν. ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας, ἐκ πόλεως Ναζαρὲθ, εἰς τὴν Ἰουδαίαν, εἰς πόλιν Δαβὶδ, ἥτις καλεῖται Βηθλεὲμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαβὶδ, ἀπογράψασθαι σὺν Μαριὰμ τῇ μεμνηστευμένῃ αὐτῷ γυναικὶ οὔσῃ ἐγκύῳ. ἐγένετο δὲ ἐν τῷ αὐτοὺς εἶναι ἐκεῖ, ἐπλήσθησαν αἶ ἡμέραι τοῦ τεκεῖν αὐτήν. καὶ ἔτεκε τὸν υἱὸν αὑτῆς τὸν πρωτότοκον,

graphei goun ho Loukas touton historōn ton tropon ‘‘egeneto de en tais hēmerais ekeinais, exēlthe dogma para Kaisaros Augoustou, tou apograpsasthai pasan tēn oikoumenēn. autē hē apographē prōtē egeneto ēgemoneuontos tēs Syrias Kyrēniou. kai eporeuonto pantes apographesthai, hekastos eis tēn heautou polin. anebē de kai Iōsēph apo tēs Galilaias, ek poleōs Nazareth, eis tēn Ioudaian, eis polin Dabid, hētis kaleitai Bēthleem, dia to einai auton ex oikou kai patrias Dabid, apograpsasthai syn Mariam tę̄ memnēsteumenę̄ autǭ gynaiki ousę̄ enkyǭ. egeneto de en tǭ autous einai ekei, eplēsthēsan ai hēmerai tou tekein autēn. kai eteke ton huion hautēs ton prōtotokon,

Luke, at any rate, writes, recording it in this way: “Now it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. This registration was the first, when Quirinius was governor of Syria. And all went to be registered, each to his own city. And Joseph also went up from Galilee, from the city of Nazareth, into Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, to be registered with Mary, the woman betrothed to him, who was with child. And it came to pass, while they were there, the days were completed for her to give birth. And she bore her firstborn son,

Luke 2:1–7 (quotation, high confidence)

Notes and citation

Summary: Luke's account of the census that brought Joseph and Mary to Bethlehem.

Notes on the original text

Digital text corrected (stray bracket): γυναικὶ] οὔσῃ → γυναικὶ οὔσῃ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.5 (Dindorf 3:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-5). (abbreviation not yet checked)

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7.2.6Dindorf 3:460–461

καὶ ἐσπαργάνωσεν αὐτὸν, καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἣν αὐτοῖς τόπος ἐν τῷ καταλύματι. καὶ ποιμένες ἤσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὑτῶν· καὶ ἄγγελος κυρίου ἐπέστη αὐτοῖς, καὶ δόξα θεοῦ περιέλαμψεν αὐτοὺς, καὶ ἐφοβήθησαν φόβον μέγαν.

kai esparganōsen auton, kai aneklinen auton en phatnę̄, dioti ouk hēn autois topos en tǭ katalymati. kai poimenes ēsan en tę̄ chōrą tę̄ autę̄ agraulountes kai phylassontes phylakas tēs nyktos epi tēn poimnēn hautōn; kai angelos kyriou epestē autois, kai doxa theou perielampsen autous, kai ephobēthēsan phobon megan.

and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn. And there were shepherds in the same region living in the fields and keeping watch by night over their flock. And an angel of the Lord stood by them, and the glory of God shone around them, and they feared a great fear.

Luke 2:7–9 (quotation, high confidence)

Notes and citation

Summary: Jesus is laid in a manger, and an angel appears to the shepherds.

Eusebius's text reads “glory of God” where Luke's usual text has “glory of the Lord.”

Notes on the original text

Digital text corrected (OCR garbled): φυλάς σʼ ὄντες → φυλάσσοντες.

Cite (SBL): Eusebius, Dem. ev. 7.2.6 (Dindorf 3:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-6). (abbreviation not yet checked)

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7.2.7Dindorf 3:461

καὶ εἶπεν αὐτοῖς ὁ ἄγγελος, μὴ φοβεῖσθε· ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ ὅτι ἐτέχθη ὑμίν σήμερον σωτὴρ, ὅς ἐστι Χριστὸς κύριος, ἐν πόλει Δαβίδ. καὶ τοῦτο ὑμῖν τὸ σημεῖον· εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνη.

kai eipen autois ho angelos, mē phobeisthe; idou gar euangelizomai hymin charan megalēn, hētis estai panti tǭ laǭ hoti etechthē hymin sēmeron sōtēr, hos esti Christos kyrios, en polei Dabid. kai touto hymin to sēmeion; heurēsete brephos esparganōmenon kai keimenon en phatnē.

And the angel said to them: Do not be afraid; for behold, I bring you good news of great joy which will be for all the people: that today a Savior has been born to you, who is Christ the Lord, in the city of David. And this will be the sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.

Luke 2:10–12 (quotation, high confidence)

Notes and citation

Summary: The angel announces the birth of the Savior in David's city.

Cite (SBL): Eusebius, Dem. ev. 7.2.7 (Dindorf 3:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-7). (abbreviation not yet checked)

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7.2.8Dindorf 3:461

καὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων, δόξα ἐν ὑψίστοις θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. καὶ ἐγένετο, ὡς ἀπῆλθον ἀπʼ αὐτῶν εἰς τὸν οὐρανὸν οἶ ἄγγελοι, οἶ ποιμένες εἶπον πρὸς ἀλλήλους, διέλθωμεν δὴ ἕως Βηθλεὲμ, καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γενόμενον, ὃ ὁ κύριος ἐγνώρισεν ἡμῖν.

kai exaiphnēs egeneto syn tǭ angelǭ plēthos stratias ouraniou ainountōn ton theon kai legontōn, doxa en hypsistois theǭ, kai epi gēs eirēnē, en anthrōpois eudokia. kai egeneto, hōs apēlthon apʼ autōn eis ton ouranon oi angeloi, oi poimenes eipon pros allēlous, dielthōmen dē heōs Bēthleem, kai idōmen to rhēma touto to genomenon, ho ho kyrios egnōrisen hēmin.

And suddenly there was with the angel a multitude of the heavenly host praising God and saying: Glory to God in the highest, and on earth peace, good will among men. And it came to pass, when the angels had gone away from them into heaven, the shepherds said to one another: Let us go now to Bethlehem and see this thing that has happened, which the Lord has made known to us.

Luke 2:13–15 (quotation, high confidence)

Notes and citation

Summary: The heavenly host praises God, and the shepherds decide to go to Bethlehem.

Notes on the original text

Digital text corrected (OCR transposition): ἐγέντεο → ἐγένετο.

Cite (SBL): Eusebius, Dem. ev. 7.2.8 (Dindorf 3:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-8). (abbreviation not yet checked)

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7.2.9Dindorf 3:461

καὶ ἦλθον σπεύσαντες, καὶ εὗρον τὴν Μαριὰμ καὶ τὸν Ἰωσὴφ, καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνη. ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου. καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς.”

kai ēlthon speusantes, kai heuron tēn Mariam kai ton Iōsēph, kai to brephos keimenon en tę̄ phatnē. idontes de egnōrisan peri tou rhēmatos tou lalēthentos autois peri tou paidiou toutou. kai pantes hoi akousantes ethaumasan peri tōn lalēthentōn hypo tōn poimenōn pros autous.”

And they came with haste and found Mary and Joseph, and the baby lying in the manger. And when they saw it, they made known the saying told them about this child. And all who heard marveled at what the shepherds told them.”

Luke 2:16–18 (quotation, high confidence)

Notes and citation

Summary: The shepherds find the child and report what they were told.

Cite (SBL): Eusebius, Dem. ev. 7.2.9 (Dindorf 3:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-9). (abbreviation not yet checked)

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7.2.10Dindorf 3:461–462

ταῦτα μὲν ὁ Λουκᾶς. καὶ ὁ Ματθαῖος δὲ, τὰ περὶ τὴν γένεσιν τοῦ σωτῆρος ἡμῶν ἱστορῶν, τοῦτον γράφει τὸν τρόπον “τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρώδου τοῦ βασιλέως, ἰδοὺ μάγοι παρεγένοντο ἀπὸ ἀνατολῶν εἰς Ἰερουσαλὴμ, λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ, καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. ἀκούσας δὲ ὁ βασιλεὺς Ἡρώδης ἐταράχθη, καὶ πᾶσα ἡ Ἱεροσόλυμα μετʼ αὐτοῦ.

tauta men ho Loukas. kai ho Matthaios de, ta peri tēn genesin tou sōtēros hēmōn historōn, touton graphei ton tropon “tou de Iēsou gennēthentos en Bēthleem tēs Ioudaias en hēmerais Hērōdou tou basileōs, idou magoi paregenonto apo anatolōn eis Ierousalēm, legontes, pou estin ho techtheis basileus tōn Ioudaiōn? eidomen gar autou ton astera en tę̄ anatolę̄, kai ēlthomen proskynēsai autǭ. akousas de ho basileus Hērōdēs etarachthē, kai pasa hē Hierosolyma metʼ autou.

So Luke. And Matthew too, recording the events around our Savior's birth, writes in this way: “Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi came from the east to Jerusalem, saying: Where is he who has been born king of the Jews? For we saw his star in the east and have come to worship him. And when King Herod heard it, he was troubled, and all Jerusalem with him.

Matt 2:1–3 (quotation, high confidence)

Notes and citation

Summary: Matthew's account of the magi's arrival in Jerusalem.

Cite (SBL): Eusebius, Dem. ev. 7.2.10 (Dindorf 3:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-10). (abbreviation not yet checked)

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7.2.11Dindorf 3:462

Καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρʼ αὐτῶν ποῦ ὁ Χριστὸς γεννᾶται. oἱ δὲ εἶπον αὐτῷ, ἐν Βηθλεὲμ τῆς Ἱουδαίας. οὑτως γὰρ γέγραπται διὰ τοῦ προφήτου, καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθὰ οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα. ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. Τότε Ἡρώδης λάθρα καλέσας τοὺς μάγους ἠκρίβωσε παρʼ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστερος.

Kai synagagōn pantas tous archiereis kai grammateis tou laou epynthaneto parʼ autōn pou ho Christos gennatai. ohi de eipon autǭ, en Bēthleem tēs Hioudaias. houtōs gar gegraptai dia tou prophētou, kai sy Bēthleem oikos tou Ephratha oudamōs elachistē ei en tois hēgemosin Iouda. ek sou gar exeleusetai hēgoumenos, hostis poimanei ton laon mou ton Israēl. Tote Hērōdēs lathra kalesas tous magous ēkribōse parʼ autōn ton chronon tou phainomenou asteros.

And gathering all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They said to him: In Bethlehem of Judea; for so it is written by the prophet: And you, Bethlehem, house of Ephrathah, are by no means least among the leaders of Judah; for from you shall come forth a leader who will shepherd my people Israel. Then Herod secretly called the magi and learned from them exactly the time of the star's appearing.

Matt 2:4–7 (quotation, high confidence) · Mic 5:2 (5:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The scribes cite Micah's prophecy of Bethlehem to Herod.

Eusebius's text of Matt 2:6 reads “house of Ephrathah” (from Micah) instead of “land of Judah.”

Notes on the original text

Digital text corrected (OCR: κ for δ; OCR: υ for α): γεννῦται → γεννᾶται; κιὰ τοῦ προφήτου → διὰ τοῦ προφήτου.

Cite (SBL): Eusebius, Dem. ev. 7.2.11 (Dindorf 3:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-11). (abbreviation not yet checked)

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7.2.12Dindorf 3:462

Καὶ πέμφας αὐτοὺς εἰς Βηθλεὲμ εἶπε, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου. ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν. Και ἰδοὺ ὁ ἀστὴρ, ὅν εἶδον ἐν τῆ ἀνατολῇ, προῆγεν αὐτοὺς, ἑως ἐλθὼν ἔστη ἐπάνω οὗ ἦν τὸ παιδίον. ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα.

Kai pemphas autous eis Bēthleem eipe, poreuthentes exetasate akribōs peri tou paidiou. epan de heurēte, apangeilate moi, hopōs kagō elthōn proskynēsō autǭ. hoi de akousantes tou basileōs eporeuthēsan. Kai idou ho astēr, hon eidon en tē anatolę̄, proēgen autous, heōs elthōn estē epanō hou ēn to paidion. idontes de ton astera echarēsan charan megalēn sphodra.

And sending them to Bethlehem he said: Go and search diligently for the child; and when you have found him, report to me, so that I too may come and worship him. When they had heard the king they went; and behold, the star which they had seen in the east went before them until it came and stood over where the child was. And when they saw the star they rejoiced with exceedingly great joy.

Matt 2:8–10 (quotation, high confidence)

Notes and citation

Summary: Herod sends the magi, and the star leads them to the child.

Notes on the original text

Digital text corrected (OCR garbled; OCR: μ for φ): ἀναγγεέλατέ → ἀπαγγείλατέ; σμόδρα → σφόδρα.

Cite (SBL): Eusebius, Dem. ev. 7.2.12 (Dindorf 3:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-12). (abbreviation not yet checked)

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7.2.13Dindorf 3:462

Καὶ ἐλθόντες εἰς τὴν οικίαν εἶδον τὸ παιδίον μετὰ μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ. Καὶ ἀνοίξαντες τοὺς θησαυροὺς αὑτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν. Καὶ χρηματισθέντες κατʼ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρώδην διʼ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.’’

Kai elthontes eis tēn oikian eidon to paidion meta marias tēs mētros autou, kai pesontes prosekynēsan autǭ. Kai anoixantes tous thēsaurous hautōn prosēnenkan autǭ dōra, chryson kai libanon kai smyrnan. Kai chrēmatisthentes katʼ onar mē anakampsai pros Hērōdēn diʼ allēs hodou anechōrēsan eis tēn chōran autōn.’’

And coming into the house they saw the child with Mary his mother, and they fell down and worshiped him. And opening their treasures they offered him gifts, gold and frankincense and myrrh. And being warned in a dream not to return to Herod, they departed to their own country by another way.”

Matt 2:11–12 (quotation, high confidence)

Notes and citation

Summary: The magi worship the child and depart by another way.

Notes on the original text

Digital text corrected (OCR garbled letters; OCR: α for ε; OCR: φ for ψ; OCR: ω for ν; stray letter): ἀλθόντες → ἐλθόντες; ἀνοίξαωτες → ἀνοίξαντες; προσήωεγκαν → προσήνεγκαν; χρυςὸν καὶ γίβανον → χρυσὸν καὶ λίβανον; ἀνακάμφαι → ἀνακάμψαι; αὐτπῶν → αὐτῶν.

Cite (SBL): Eusebius, Dem. ev. 7.2.13 (Dindorf 3:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-13). (abbreviation not yet checked)

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7.2.14Dindorf 3:462

ὅλα δὲ ταῦτα ἐξεθέμην εἰς παράστασιν τῶν πεπραγμένων ἐπὶ τῇ ἐν Βηθλεὶμ γενέσει τοῦ σωτῆρος ἡμῶν, ἐναργῆ τεκμήρια παρέχοντα αὐτὸν εἶναι τὸν ὑπὸ τῆς προφητείας δηλούμενον.

hola de tauta exethemēn eis parastasin tōn pepragmenōn epi tę̄ en Bēthleim genesei tou sōtēros hēmōn, enargē tekmēria parechonta auton einai ton hypo tēs prophēteias dēloumenon.

I have set out all this to present what happened at our Savior's birth in Bethlehem, since it provides clear proofs that he is the one indicated by the prophecy.

Notes and citation

Summary: The Gospel accounts show Jesus is the one Micah foretold.

Notes on the original text

Digital text corrected (OCR: α for ο): ὑπὰ τῆς → ὑπὸ τῆς.

Cite (SBL): Eusebius, Dem. ev. 7.2.14 (Dindorf 3:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-14). (abbreviation not yet checked)

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7.2.15Dindorf 3:462–463

Καὶ εἰς δεῦρο δὲ οἱ τὸν τόπον οἰκοῦντες, ὡς ἐκ πατέρων εἰς αὐτοὺς κατελθούσης παραδόσεως, τοῖς τῶν τόπων ἱστορίας χάριν εἰς τὴν Βηθλεὲμ ἀφικνουμένοις μαρτυροῦσι τῷ λόγῳ πιστούμενοι τὴν ἀλήθειαν διὰ τῆς τοῦ ἄντρου δείξεως, ἐν ᾧ τεκοῦσα ἡ παρθένος κατατέθειται τὸ βρέφος, ἐφʼ οἶς ἡ προφητεία φησὶ “ διὰ αὐτοὺς ἕως καιροῦ τικτούσης. τέξεται, καὶ οἱ ἐπίλοιποι τῶν ἀδελφῶν αὐτῶν ἐπιστρέψουσιν.”

Kai eis deuro de hoi ton topon oikountes, hōs ek paterōn eis autous katelthousēs paradoseōs, tois tōn topōn historias charin eis tēn Bēthleem aphiknoumenois martyrousi tǭ logǭ pistoumenoi tēn alētheian dia tēs tou antrou deixeōs, en hǭ tekousa hē parthenos katatetheitai to brephos, ephʼ ois hē prophēteia phēsi “ dia autous heōs kairou tiktousēs. texetai, kai hoi epiloipoi tōn adelphōn autōn epistrepsousin.”

And to this day the inhabitants of the place, as a tradition handed down to them from their fathers, bear witness to those who come to Bethlehem to learn about the places, confirming the truth of the account by showing the cave in which the virgin gave birth and laid the child. Concerning these things the prophecy says: “Therefore he will give them up until the time of her who gives birth; she shall bear, and the rest of their brothers shall return.”

Mic 5:3 (5:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Local tradition in Bethlehem still shows the cave of the Nativity.

An early witness to the cave of the Nativity at Bethlehem (compare Justin, Dial. 78). Micah 5:3 (LXX 5:2).

Notes on the original text

Digital text corrected (OCR: ω for ν): οἰκοῦωτες → οἰκοῦντες.

Extrabiblical texts: Justin, Dial. 78 (Dialogue with Trypho; allusion)

Cite (SBL): Eusebius, Dem. ev. 7.2.15 (Dindorf 3:462–463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-15). (abbreviation not yet checked)

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7.2.16Dindorf 3:463

ἀκολούθως δὲ κἀνταῦθα τίκτουσαν δηλοῖ τὴν ἐν ταῖς πρόσθεν προφητείαις παρθένον ὠνομασμένην, καὶ προφήτιδα τὴν τὸν Ἐμμανουὴλ καὶ τὸν τῆς μεγάλης βουλῆς ἄγγελον ἀποτεξομένην. ἕως γὰρ τῶν ταύτης καιρῶν καὶ τοῦ ἐξ αὐτῆς ἀποτεχθέντος καὶ τὰ τοῦ προτέρου λαοῦ συνειστήκει, δοθείσης αὐτοῖς προθεσμίας ‘‘ἕως καιροῦ τικτούσης, ” τοῦτʼ ἔστιν, ἕως τῆς παραδόξου γενέσεως τοῦ ἐκ τῆς παρθένου τεχθέντος, μεθʼ ὃν ἤρθη μὲν αὐτῶν ἡ βασιλεία, οἱ δὲ ἐπίλοιποι τῶν ἀδελφῶν αὐτῶν, οὗτοι ἂν εἶεν οἱ εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότες ἀπόστολοι καὶ μαθηταὶ καὶ εὐαγγελισταὶ τοῦ σωτῆρος ἡμῶν, οὓς ἐπιστρέψαντας αὐτὸς ὁ κύριος ποιμαίνειν λέγεται, οὐ καθὼς τὸ πρὶν διʼ ἀγγέλων ἢ διὰ θεραπόντων ἀνθρώπων, ἀλλʼ αὐτὸς διʼ ἑαυτοῦ, ὥστε διὰ τοῦτο μεγαλυνθῆναι αὐτοὺς ἕως ἄκρων τῆς γῆς. ἐμεγαλύνθησαν γὰρ ὅτε “εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματʼ αὐτῶν.”

akolouthōs de kantautha tiktousan dēloi tēn en tais prosthen prophēteiais parthenon ōnomasmenēn, kai prophētida tēn ton Emmanouēl kai ton tēs megalēs boulēs angelon apotexomenēn. heōs gar tōn tautēs kairōn kai tou ex autēs apotechthentos kai ta tou proterou laou syneistēkei, dotheisēs autois prothesmias ‘‘heōs kairou tiktousēs, ” toutʼ estin, heōs tēs paradoxou geneseōs tou ek tēs parthenou techthentos, methʼ hon ērthē men autōn hē basileia, hoi de epiloipoi tōn adelphōn autōn, houtoi an eien hoi eis ton Christon tou theou pepisteukotes apostoloi kai mathētai kai euangelistai tou sōtēros hēmōn, hous epistrepsantas autos ho kyrios poimainein legetai, ou kathōs to prin diʼ angelōn ē dia therapontōn anthrōpōn, allʼ autos diʼ heautou, hōste dia touto megalynthēnai autous heōs akrōn tēs gēs. emegalynthēsan gar hote “eis pasan tēn gēn exēlthen ho phthongos autōn, kai eis ta perata tēs oikoumenēs ta rhēmatʼ autōn.”

Consistently, here too it indicates as “her who gives birth” the one named virgin in the earlier prophecies, and prophetess, who would bear Emmanuel and the Angel of great counsel. For until her times and the one born of her, the affairs of the former people stood firm, a time limit having been given them “until the time of her who gives birth,” that is, until the extraordinary birth of the one born of the virgin. After him their kingdom was taken away; and “the rest of their brothers” would be those who believed in the Christ of God, the apostles, disciples, and evangelists of our Savior, whom, when they had turned, the Lord himself is said to shepherd—not as before through angels or through human servants, but himself through himself—so that for this reason they are magnified to the ends of the earth. For they were magnified when “their voice went out into all the earth, and their words to the ends of the world.”

Mic 5:3–4 (5:2-3 LXX) (allusion, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · Rom 10:18 (allusion, medium confidence)

Notes and citation

Summary: “Her who gives birth” is the virgin; the returning brothers are the apostles, whom Christ himself shepherds and whose voice reaches the whole earth.

Notes on the original text

Digital text corrected (repeated syllable): ἀκολούθως λούθως → ἀκολούθως.

Cite (SBL): Eusebius, Dem. ev. 7.2.16 (Dindorf 3:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-16). (abbreviation not yet checked)

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7.2.17Dindorf 3:463–464

πρόδηλον δὲ καὶ ὁποῖον μέγα ποίμνιον καθʼ ὅλης τῆς γῆς ἐκ λογικῶν καὶ ἀνθρωπείων προβάτων τῷ κυρίῳ διὰ τῶν ἀποστόλων αὐτοῦ συνέστη· ὃ καὶ αὐτὸς ὁ κύριος διʼ ἑαυτοῦ, ποιμὴν ὁμοῦ καὶ κύριος ὢν τῆς ποίμνης, ἐπόψεσθαι καὶ ποιμανεῖν ἐν ἰσχύι· λέγεται, ὥστε ἐν χειρὶ κραταιᾷ καὶ ἐν βραχίονι ὑψηλῷ πρὸς τοῦ δεσπότου καὶ ποιμένος φυλαττόμενα τὰ πρόβατα μηδέν τι παθεῖν δεινὸν πρὸς τῶν ἐφεδρευόντων αὐτοῖς ἀγρίων καὶ ἀπηνῶν θηρίων.

prodēlon de kai hopoion mega poimnion kathʼ holēs tēs gēs ek logikōn kai anthrōpeiōn probatōn tǭ kyriǭ dia tōn apostolōn autou synestē; ho kai autos ho kyrios diʼ heautou, poimēn homou kai kyrios ōn tēs poimnēs, epopsesthai kai poimanein en ischui; legetai, hōste en cheiri krataią kai en brachioni hypsēlǭ pros tou despotou kai poimenos phylattomena ta probata mēden ti pathein deinon pros tōn ephedreuontōn autois agriōn kai apēnōn thēriōn.

It is plain too how great a flock of spiritual, human sheep was formed for the Lord throughout the whole earth through his apostles. The Lord himself, being both shepherd and lord of the flock, is said to oversee and shepherd it in strength himself, so that the sheep, guarded by their master and shepherd with a mighty hand and a high arm, suffer nothing terrible from the wild and cruel beasts lying in wait for them.

Mic 5:4 (5:3 LXX) (allusion, high confidence) · Deut 5:15 (echo, low confidence)

Notes and citation

Summary: Christ himself shepherds the worldwide flock and protects it.

Cite (SBL): Eusebius, Dem. ev. 7.2.17 (Dindorf 3:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-17). (abbreviation not yet checked)

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7.2.18Dindorf 3:464

Καὶ τὰ μὲν περὶ τῆς ἐν Βηθλεὲμ καὶ τῆς ἀπὸ ταύτης προόδου τοῦ προκηρυττομένου θεοῦ τοῦτον ἔχει τὸν τρόπον. τὴν δὲ ἐξ οὐρανῶν εἰς ἀνθρώπους ἐπιδημίαν αὐτοῦ τοῦ κυρίου καὶ ποιμένος ἤδη καὶ πρότερον ἐξ αὐτοῦ τοῦ μετὰ χεῖρας προφήτου παρατέθειμαι, διʼ ὧν ἔλεγεν “ἀκούσατε λαοὶ πάντες, καὶ προσεχέτω ἡ γῆ, καὶ πάντες οἶ ἐν αὐτῇ, καὶ ἔσται κύριος ὑμῖν εἰς μαρτύριον, κύριος ἐξ οἴκου ἁγίου αὐτοῦ. διότι ἰδοὺ κύριος κύριος ἐκπορεύεται ἐκ τοῦ τόπου αὐτοῦ, καὶ καταβήσεται, καὶ τὰ ἐξῆς·

Kai ta men peri tēs en Bēthleem kai tēs apo tautēs proodou tou prokēryttomenou theou touton echei ton tropon. tēn de ex ouranōn eis anthrōpous epidēmian autou tou kyriou kai poimenos ēdē kai proteron ex autou tou meta cheiras prophētou paratetheimai, diʼ hōn elegen “akousate laoi pantes, kai prosechetō hē gē, kai pantes oi en autę̄, kai estai kyrios hymin eis martyrion, kyrios ex oikou hagiou autou. dioti idou kyrios kyrios ekporeuetai ek tou topou autou, kai katabēsetai, kai ta exēs;

So much for his going forth from Bethlehem and from there, as the God proclaimed beforehand. His coming from heaven to human beings, the Lord and Shepherd himself, I have already set out earlier from the prophet before us, where he said: “Hear, all you peoples, and let the earth give heed, and all who are in it; and the Lord shall be among you for a testimony, the Lord from his holy house. For behold, the Lord, the Lord, comes forth from his place and will come down,” and so on.

Mic 1:2–3 (quotation, high confidence)

Notes and citation

Summary: Micah had earlier foretold the Lord's descent from heaven.

Mic 1:2–3, quoted earlier in the Demonstration.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.18 (Dindorf 3:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-18). (abbreviation not yet checked)

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7.2.19Dindorf 3:464

οἷς ἐπιλέγων ἔφασκε “διʼ ἀσέβειαν Ἰακὼβ πάντα ταῦτα καὶ διʼ ἁμαρτίαν οἴκου Ἰσραήλ.” σαφὲς δὲ καὶ ἀπὸ τῶν ἐξῆς τοῦ αὐτοῦ προφήτου ὅτι μὴ μόνον διὰ τὰς ἀσεβείας τοὐ Ἰουδαίων ἔθνους τὴν ἐξ οὐρανῶν ὁ κύριος πεποίητο κάθοδον, ἀλλὰ καὶ διὰ τὴν σωτηρίαν καὶ κλῆσιν τῶν ἐθνῶν ἁπάντων. ἐπιλέγει δʼ οὖν ἑξῆς ‘καὶ ἔσται ἐπʼ ἐσχάτων τῶν ἡμερῶν ἐμφανὲς τὸ ὄρος κυρίου, καὶ σπεύσουσιν ἐπʼ αὐτὸ λαοὶ πολλοὶ, καὶ πορεύσονται ἔθνη πολλὰ, καὶ ἐροῦσι, δεῦτε, ἀναβῶμεν εἰς τὸ ὄρος κυρίου.”

hois epilegōn ephaske “diʼ asebeian Iakōb panta tauta kai diʼ hamartian oikou Israēl.” saphes de kai apo tōn exēs tou autou prophētou hoti mē monon dia tas asebeias tou Ioudaiōn ethnous tēn ex ouranōn ho kyrios pepoiēto kathodon, alla kai dia tēn sōtērian kai klēsin tōn ethnōn hapantōn. epilegei dʼ oun hexēs ‘kai estai epʼ eschatōn tōn hēmerōn emphanes to oros kyriou, kai speusousin epʼ auto laoi polloi, kai poreusontai ethnē polla, kai erousi, deute, anabōmen eis to oros kyriou.”

To which he added: “For the impiety of Jacob are all these things, and for the sin of the house of Israel.” It is clear from what follows in the same prophet that the Lord made his descent from heaven not only because of the impieties of the Jewish nation but also for the salvation and calling of all the nations. For he adds next: “And in the last days the mountain of the Lord shall be manifest, and many peoples shall hasten to it, and many nations shall go and say: Come, let us go up to the mountain of the Lord.”

Mic 1:5 (quotation, high confidence) · Mic 4:1–2 (quotation, high confidence)

Notes and citation

Summary: The Lord came down not only because of Israel's sin but also to call all nations.

Cite (SBL): Eusebius, Dem. ev. 7.2.19 (Dindorf 3:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-19). (abbreviation not yet checked)

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7.2.20Dindorf 3:464

διὸ καὶ μετὰ ταῦτα τὸν πρὸ αἰώνων ἀπὸ τῆς Βηθλεὲμ ἐξελεύσεσθαι ἀνακηρύξας, οὐκέτι τοῦ Ἰσραὴλ μόνου, ἀλλὰ ἀθρόως πάντων ἀνθρώπων ἴως καὶ τῶν ἄκρων τῆς γῆς ἄρξειν αὐτόν φησι· λέγει δʼ οὖν “καὶ στήσεται, καὶ ποιμανεῖ τὸ ποίμνιον αὑτοῦ ἐν ἰσχύϊ κύριος, καὶ ἐν τῇ δόξῃ τοῦ ὀνόματος κυρίου θεοῦ αὐτῶν ὑπάρξουσι· διότι νῦν μεγαλυνθήσονται ἴως ἄκρων τῆς γῆς, καὶ ἔσται αὕτη εἰρήνη.’

dio kai meta tauta ton pro aiōnōn apo tēs Bēthleem exeleusesthai anakēryxas, ouketi tou Israēl monou, alla athroōs pantōn anthrōpōn iōs kai tōn akrōn tēs gēs arxein auton phēsi; legei dʼ oun “kai stēsetai, kai poimanei to poimnion hautou en ischyï kyrios, kai en tę̄ doxę̄ tou onomatos kyriou theou autōn hyparxousi; dioti nyn megalynthēsontai iōs akrōn tēs gēs, kai estai hautē eirēnē.’

Therefore, after these things, having proclaimed that the one who is before the ages would come forth from Bethlehem, he says that he will rule no longer over Israel alone but over all people together, to the very ends of the earth. He says: “And he shall stand and shepherd his flock in strength—the Lord—and in the glory of the name of the Lord their God they shall be. For now they shall be magnified to the ends of the earth, and this shall be peace.”

Mic 5:4–5 (5:3-4 LXX) (quotation, high confidence)

Notes and citation

Summary: The ruler from Bethlehem will reign to the ends of the earth.

Notes on the original text

Digital text corrected (repeated word): καὶ καὶ ποιμανεῖ → καὶ ποιμανεῖ.

Cite (SBL): Eusebius, Dem. ev. 7.2.20 (Dindorf 3:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-20). (abbreviation not yet checked)

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7.2.21Dindorf 3:464–465

τίνι δὲ ἔσται αὕτη εἰρήνη ἀλλʼ ἢ τῇ γῇ, ἐν ᾗ μεγαλυνθήσονται τὰ τοῦ κυρίου; καὶ τοῦτο δὲ ὁποίου τέλους ἔτυχε μετὰ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίαν παντί τῳ πρόδηλον.

tini de estai hautē eirēnē allʼ ē tę̄ gę̄, en hę̄ megalynthēsontai ta tou kyriou? kai touto de hopoiou telous etyche meta tēn tou sōtēros hēmōn Iēsou Christou parousian panti tǭ prodēlon.

To whom will this peace belong, if not to the earth, in which the things of the Lord will be magnified? And what fulfillment this had after the coming of our Savior Jesus Christ is plain to everyone.

Notes and citation

Summary: The promised peace came to the earth after Christ's coming.

Cite (SBL): Eusebius, Dem. ev. 7.2.21 (Dindorf 3:464–465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-21). (abbreviation not yet checked)

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7.2.22Dindorf 3:465

πολλῆς γὰρ οὔσης πρὸ τούτου πολυαρχίας καὶ τῶν ἐθνῶν ἁπάντων τυραννουμένων ἢ δημοκρατουμένων, ὡς μηδεμίαν πρὸς ἀλλήλους ἐπιμιξίαν τοὺς ἀνθρώπους ἔχειν, ἰδίως δὲ, φέρε εἰπεῖν, Αἰγυπτίων ὑπὸ οἰκείῳ ἄρχοντι βασιλευομένων, καὶ Ἀράβων ὡσαύτως, καὶ Ἰδουμαίων Φοινίκων τε καὶ Σύρων καὶ τῶν ἄλλων ἐθνῶν, ἐπανισταμένων τε ἐθνῶν ἔθνεσι καὶ πόλεων πόλεσι, πολιορκιῶν τε μυρίων καὶ αἰχμαλωσιῶν κατὰ πάντα τόπον τε καὶ χώραν ἐπιτελουμένων, ἐπειδὴ παρῆν ὁ σωτὴρ καὶ κύριος, ὁμοῦ τῇ εἰς ἀνθρώπους αὐτοῦ παρόδῳ, πρώτου τε Ῥωμαίων Αὐγούστου τῶν ἐθνῶν ἐπικρατήσαντος, λέλυτο μὲν ἡ πλείστη πολυαρχία, εἰρήνη δὲ διελάμβανε τὴν σύμπασαν γῆν, τῇ μετὰ χεῖρας ἀκολούθως προρρήσει διαρρήδην φησάσῃ περὶ τῶν τοῦ Χριστοῦ μαθητῶν “διότι νῦν μεγαλυνθήσονται ἴως ἄκρων τῆς γῆς, καὶ ἔσται αὕτη εἰρήνη.’

pollēs gar ousēs pro toutou polyarchias kai tōn ethnōn hapantōn tyrannoumenōn ē dēmokratoumenōn, hōs mēdemian pros allēlous epimixian tous anthrōpous echein, idiōs de, phere eipein, Aigyptiōn hypo oikeiǭ archonti basileuomenōn, kai Arabōn hōsautōs, kai Idoumaiōn Phoinikōn te kai Syrōn kai tōn allōn ethnōn, epanistamenōn te ethnōn ethnesi kai poleōn polesi, poliorkiōn te myriōn kai aichmalōsiōn kata panta topon te kai chōran epiteloumenōn, epeidē parēn ho sōtēr kai kyrios, homou tę̄ eis anthrōpous autou parodǭ, prōtou te Rhōmaiōn Augoustou tōn ethnōn epikratēsantos, lelyto men hē pleistē polyarchia, eirēnē de dielambane tēn sympasan gēn, tę̄ meta cheiras akolouthōs prorrēsei diarrēdēn phēsasę̄ peri tōn tou Christou mathētōn “dioti nyn megalynthēsontai iōs akrōn tēs gēs, kai estai hautē eirēnē.’

For before this there were many rulers, and all the nations were governed by tyrants or democracies, so that people had no intercourse with one another: the Egyptians, for example, were ruled separately under their own ruler, and the Arabs likewise, and the Idumeans, Phoenicians, Syrians, and the other nations; nations rose against nations and cities against cities, and countless sieges and enslavements took place in every place and land. But when the Savior and Lord was present, together with his passage among human beings, and Augustus, the first of the Romans, prevailed over the nations, most of this multiple rule was dissolved and peace embraced the whole earth, in accordance with the prediction before us, which says explicitly of Christ's disciples: “For now they shall be magnified to the ends of the earth, and this shall be peace.”

Mic 5:4–5 (5:3-4 LXX) (quotation, high confidence)

Notes and citation

Summary: The Augustan peace, which ended the old divided rule, coincided with Christ's coming as Micah foretold.

The link between Christ's birth and the peace of Augustus is a recurring theme in Eusebius.

Cite (SBL): Eusebius, Dem. ev. 7.2.22 (Dindorf 3:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-22). (abbreviation not yet checked)

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7.2.23Dindorf 3:465

ᾧ συνᾴδει τὸ ἐν ψαλμοῖς φάσκον περὶ τοῦ Χριστοῦ λόγιον ‘‘ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης.” διό μοι δοκεῖ ἄρχων εἰρήνης ἐν τῇ πρὸ ταύτης παρατεθείσῃ προφητείᾳ ὠνομάσθαι. ἐπίστησόν γε μὴν τίνα τρόπον ὁ μετὰ χεῖρας προφήτης καὶ ἐξελεύσεσθαι μὲν ἐξ οὐρανῶν τὸν κύριον ἀρχόμενος ἔφησεν, οὐ πρότερον δὲ ποιμανεῖν τοὺς ἀνθρώπους ἢ γεννηθῆναι τὸν θεσπιζόμενον ἐν τῇ Βηθλεέμ.

hǭ synądei to en psalmois phaskon peri tou Christou logion ‘‘anatelei en tais hēmerais autou dikaiosynē kai plēthos eirēnēs.” dio moi dokei archōn eirēnēs en tę̄ pro tautēs paratetheisę̄ prophēteią ōnomasthai. epistēson ge mēn tina tropon ho meta cheiras prophētēs kai exeleusesthai men ex ouranōn ton kyrion archomenos ephēsen, ou proteron de poimanein tous anthrōpous ē gennēthēnai ton thespizomenon en tę̄ Bēthleem.

With this agrees the oracle in the psalms that says of Christ: “In his days righteousness shall rise, and abundance of peace.” That, it seems to me, is why he was named Prince of peace in the prophecy quoted before this one. Note how the prophet before us says at the beginning that the Lord will come forth from heaven, but that he will not shepherd human beings before the one foretold is born in Bethlehem.

Ps 72:7 (71:7 LXX) (quotation, high confidence) · Isa 9:6 (allusion, high confidence)

Notes and citation

Summary: Psalm 72 also foretells peace in Christ's days; he shepherds only after his birth in Bethlehem.

Cite (SBL): Eusebius, Dem. ev. 7.2.23 (Dindorf 3:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-23). (abbreviation not yet checked)

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7.2.24Dindorf 3:465–466

ὅπως δὲ ταῦτα ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν ἐπεραιοῦτο ἐμαρτύρησεν ὁ εὐαγγελιστὴς διʼ ὧν προεξεθέμην αὐτοῦ φωνῶν. ποιμὴν δὲ καὶ ἡγούμενος ὁ Χριστὸς ἀναδειχθήσεσθαι τοῦ Ἰσραὴλ εἴρηται, συνή- θως τής ιεράς γραφής τον αληθή 'ΐσραήλ κατά διά- νοιαν πάντα τον διορατικόν καϊ άρεστώς θεώ βιούντα έπονομαξούσης, ως έμπαλιν τ ους έκ περιτομής οπόθʼ άμαρτάνοιεν, Χαναναίους καϊ σπέρμα Χαναάν καϊ ουκ 'Ιονδα, άρχοντάς τε Σοδόμων καϊ λαόν Γομόρ- ρας, έμφερώς αυτών τοΐς τρόποις άπο καλούσης.

hopōs de tauta epi ton sōtēra kai kyrion hēmōn eperaiouto emartyrēsen ho euangelistēs diʼ hōn proexethemēn autou phōnōn. poimēn de kai hēgoumenos ho Christos anadeichthēsesthai tou Israēl eirētai, synē- thōs tēs ieras graphēs ton alēthē 'ïsraēl kata dia- noian panta ton dioratikon kaï arestōs theō biounta eponomaxousēs, ōs empalin t ous ek peritomēs opothʼ amartanoien, Chananaious kaï sperma Chanaan kaï ouk 'Ionda, archontas te Sodomōn kaï laon Gomor- ras, empherōs autōn toïs tropois apo kalousēs.

How these things were fulfilled in our Savior and Lord the evangelist has testified in the words I set out before. Christ is said to be shown as shepherd and leader of Israel, Holy Scripture being accustomed to call the true Israel, in the deeper sense, everyone who sees clearly and lives in a way pleasing to God, just as, conversely, it calls those of the circumcision, when they sin, Canaanites and “seed of Canaan and not of Judah,” and “rulers of Sodom” and “people of Gomorrah,” naming them according to their ways.

Isa 1:10 (quotation, high confidence) · Ezek 16:3 (allusion, medium confidence)

Notes and citation

Summary: “Israel” in Scripture means all who live pleasing to God, as sinful Israelites are called Canaanites or Sodomites.

This section and 7.2.25–27 survive in the digital text in a badly garbled OCR without breathings; the sense is clear and is translated. “Seed of Canaan and not of Judah” is Susanna 56; “rulers of Sodom… people of Gomorrah” is Isa 1:10.

Extrabiblical texts: Sus 56 (Susanna [in RC, EO, ETH canons]; quotation)

Cite (SBL): Eusebius, Dem. ev. 7.2.24 (Dindorf 3:465–466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-24). (abbreviation not yet checked)

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7.2.25Dindorf 3:466

άλλως δε προς λέξιν ή πάσα του σωτήρος ημών δια- τριβή παρά τω 'ΐουδαίων έθνει γέγονε, και πολλών γε τούʼΐσραήλ ήγήσατο, όσοι δή έγνωσαν αυτόν καϊ εις αυτόν πεπιστεύκασι τών έκ περιτομής.

allōs de pros lexin ē pasa tou sōtēros ēmōn dia- tribē para tō 'ïoudaiōn ethnei gegone, kai pollōn ge touʼïsraēl ēgēsato, osoi dē egnōsan auton kaï eis auton pepisteukasi tōn ek peritomēs.

But literally too, our Savior's whole ministry took place among the Jewish nation, and he led many of Israel, as many of the circumcision as knew him and believed in him.

Notes and citation

Summary: Literally, Christ shepherded the many Jews who believed in him.

The digital text is garbled OCR; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 7.2.25 (Dindorf 3:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-25). (abbreviation not yet checked)

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7.2.26Dindorf 3:466

Καὶ τὸ μ\ν τής έκτεθείσης προρρήσεως τοι- αύτην είʼληφε τήν έκβασινʼ τά δϊ εξής άφʼ ετέρας άναγνωστέον αρχής, ούτως έχοντα” “Ασσύριος όταν έπέλθη έπϊ τήν γην υμών, καϊ όταν έπιβή έπΐ τήν χώραν υμών, καϊ έπεγερθήσονται έπʼ αυτόν επτά ποιμένες, καϊ οκτώ δήγματα ανθρώπων, καϊ τά τού- τοις ακόλουθα, ά καϊ οποίας έχεται διανοίας ου τού παρόντος τυγχάνει διηγήσασθαι καιρού.

Kai to m\n tēs ektetheisēs prorrēseōs toi- autēn eiʼlēphe tēn ekbasinʼ ta dï exēs aphʼ eteras anagnōsteon archēs, outōs echonta” “Assyrios otan epelthē epï tēn gēn ymōn, kaï otan epibē epï tēn chōran ymōn, kaï epegerthēsontai epʼ auton epta poimenes, kaï oktō dēgmata anthrōpōn, kaï ta tou- tois akoloutha, a kaï opoias echetai dianoias ou tou parontos tynchanei diēgēsasthai kairou.

Such was the fulfillment of the prediction set out. What follows must be read from another beginning, and runs thus: “The Assyrian, when he comes upon your land, and when he treads upon your country, then seven shepherds shall rise up against him, and eight bites of men,” and what follows. What sense this carries, the present occasion does not allow us to explain.

Mic 5:5 (5:4-5 LXX) (quotation, high confidence)

Notes and citation

Summary: Eusebius quotes the next part of Micah (the Assyrian, seven shepherds and eight bites) but defers its explanation.

Mic 5:5 (LXX 5:4–5), Septuagint wording (“eight bites of men”). The digital text is garbled OCR.

Cite (SBL): Eusebius, Dem. ev. 7.2.26 (Dindorf 3:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-26). (abbreviation not yet checked)

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7.2.27Dindorf 3:466–467

εΐποι d* an tis μετά τήν 'Ασσυρίων εις τήν 'ΐουδαίαν έπι- δημίαν, kaq' hn eilon τό 'Ιουδαίων έθνος, τοσαύτας έπαναστάσεις κατʼ αυτών γεγονέναι, δ σαι δηλού νται διά τών επτά ποιμένων καϊ δια τών οκτώ δηγμάτωνʼ ταύτα δύνασθαι είδέναι τους τά 'Λσσυρίων Ιστο- ρηκότας, ων έπϊ τέλει τον έκ τής Βηθλεέμ προφη- τευόμενον γεγονέναι, μετά τους επτά δηλαδή ποιμένας και τά οκτώ δήγματα τοΐς 'Λσσυρίοις συμβάντα έν ύστέροις χρόνοις τής εις τήν 'ΐουδαίαν αυτών έφόδου. ταύτα πλείστης έρεύνης δεόμενα ου νύν πολυ- πραγμονεΐν καιρός. Ἀπὸ ψαλμοῦ ρλαʼ.

eïpoi d* an tis meta tēn 'Assyriōn eis tēn 'ïoudaian epi- dēmian, kaq' hn eilon to 'Ioudaiōn ethnos, tosautas epanastaseis katʼ autōn gegonenai, d sai dēlou ntai dia tōn epta poimenōn kaï dia tōn oktō dēgmatōnʼ tauta dynasthai eidenai tous ta 'Lssyriōn Isto- rēkotas, ōn epï telei ton ek tēs Bēthleem prophē- teuomenon gegonenai, meta tous epta dēladē poimenas kai ta oktō dēgmata toïs 'Lssyriois symbanta en ysterois chronois tēs eis tēn 'ïoudaian autōn ephodou. tauta pleistēs ereunēs deomena ou nyn poly- pragmoneïn kairos. Apo psalmou rlaʼ.

One might say that after the Assyrians' coming into Judea, when they captured the Jewish nation, there were so many uprisings against them as are indicated by the seven shepherds and the eight bites; that those who have studied the history of the Assyrians may be able to know these; and that at the end of these the one prophesied from Bethlehem came, clearly after the seven shepherds and the eight bites that befell the Assyrians in later times than their invasion of Judea. These things, needing very much research, it is not now the time to investigate. From Psalm 131.

Notes and citation

Summary: The seven shepherds and eight bites may be later uprisings against Assyria, but Eusebius leaves the question aside and turns to Psalm 132.

The digital text of this section is badly garbled (partly in Latin letters); it is translated by sense. Eusebius numbers the psalm 131 (Septuagint), Protestant Psalm 132.

Cite (SBL): Eusebius, Dem. ev. 7.2.27 (Dindorf 3:466–467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-27). (abbreviation not yet checked)

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7.2.28Dindorf 3:467

" Μνήσθητι, κύριε, τοῦ Δαβὶδ καὶ πάσης τῆς πραΰτητος αὐτοῦ· ὡς ὤμοσε τῷ κυρίῳ, ηὔξατο τῷ θεῷ Ἰακώβ· εἰ εἰσελεύσομαι εἰς σκήνωμα οἴκου μου, εἰ ἀναβήσομαι ἐπὶ κλίνης στρωμνῆς μου ’ εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμὸν, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου, ἕως οὗ εὕρω τόπον τῷ κυρίῳ, σκήνωμα τῷ θεῷ Ἰακώβ. ἰδοὺ ἠκούσαμεν αὐτὴν Ἐφραθὰ, εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ· εἰσελευσόμεθα εἰς τὰ σκηνώματα αὐτοῦ, προσκυνήσομεν εἰς τὸν τόπον, οὗ ἔστησαν οἱ πόδες αὐτοῦ.”

" Mnēsthēti, kyrie, tou Dabid kai pasēs tēs praÿtētos autou; hōs ōmose tǭ kyriǭ, ēuxato tǭ theǭ Iakōb; ei eiseleusomai eis skēnōma oikou mou, ei anabēsomai epi klinēs strōmnēs mou ’ ei dōsō hypnon tois ophthalmois mou, kai tois blepharois mou nystagmon, kai anapausin tois krotaphois mou, heōs hou heurō topon tǭ kyriǭ, skēnōma tǭ theǭ Iakōb. idou ēkousamen autēn Ephratha, heuromen autēn en tois pediois tou drymou; eiseleusometha eis ta skēnōmata autou, proskynēsomen eis ton topon, hou estēsan hoi podes autou.”

“Remember, O Lord, David and all his meekness: how he swore to the Lord, vowed to the God of Jacob: I will not enter the tent of my house, I will not go up on the couch of my bed, I will not give sleep to my eyes or slumber to my eyelids or rest to my temples, until I find a place for the Lord, a tent for the God of Jacob. Behold, we heard of it in Ephrathah; we found it in the fields of the forest. We will go into his tents; we will worship at the place where his feet stood.”

Ps 132:1–7 (131:1-7 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 132:1–7: David's vow to find a dwelling for the God of Jacob, heard of in Ephrathah.

Cite (SBL): Eusebius, Dem. ev. 7.2.28 (Dindorf 3:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-28). (abbreviation not yet checked)

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7.2.29Dindorf 3:467

εἶθʼ ἑξῆς ἐπιλέγει 'ἕνεκεν Δαβὶδ τοῦ δούλου σου, μὴ ἀποστρέψῃς τὸ πρόσωπον τοῦ Χριστοῦ σου. ὤμοσε κύριος τῷ Δαβὶδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσῃ αὐτόν. ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου.’

eithʼ hexēs epilegei 'heneken Dabid tou doulou sou, mē apostrepsę̄s to prosōpon tou Christou sou. ōmose kyrios tǭ Dabid alētheian, kai ou mē athetēsę̄ auton. ek karpou tēs koilias sou thēsomai epi ton thronon sou.’

Then next he adds: “For the sake of David your servant, do not turn away the face of your Christ. The Lord swore truth to David, and he will not set it aside: Of the fruit of your body I will set upon your throne.”

Ps 132:10–11 (131:10-11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 132:10–11: God's oath to set David's offspring on his throne.

Cite (SBL): Eusebius, Dem. ev. 7.2.29 (Dindorf 3:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-29). (abbreviation not yet checked)

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7.2.30Dindorf 3:467

καὶ ἐπιφέρει τούτοις λέγων “ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβὶδ, ἡτοίμασα λύχνον τῷ Χριστῷ μου· τοὺς ἐχθροὺς αὐτοῦ ἐνδύσω αἰσχύνην, ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου.”

kai epipherei toutois legōn “ekei exanatelō keras tǭ Dabid, hētoimasa lychnon tǭ Christǭ mou; tous echthrous autou endysō aischynēn, epi de auton exanthēsei to hagiasma mou.”

And he adds to these, 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 holiness shall flourish.”

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

Notes and citation

Summary: Psalm 132:17–18: a horn for David and a lamp for God's Christ.

Notes on the original text

Digital text corrected (OCR slip and words run together): Χριστῇμου → Χριστῷ μου.

Cite (SBL): Eusebius, Dem. ev. 7.2.30 (Dindorf 3:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-30). (abbreviation not yet checked)

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7.2.31Dindorf 3:467

Συνᾴδει τῇ πρὸ ταύτης καὶ ἡ παροῦσα προφητεία, ἐκ Βηθλεὲμ τὸν προκηρυττόμενον θεὸν προελεύσεσθαι σημαίνουσα. τοῦτο δὲ οὖν αὐτὸ καὶ ὁ Δαβὶδ πρότερον μὲν ἀγνοῶν εὔχεται παρὰ τοῦ θεοῦ μαθεῖν, εἶτʼ εὐξάμενος παιδεύεται.

Synądei tę̄ pro tautēs kai hē parousa prophēteia, ek Bēthleem ton prokēryttomenon theon proeleusesthai sēmainousa. touto de oun auto kai ho Dabid proteron men agnoōn euchetai para tou theou mathein, eitʼ euxamenos paideuetai.

The present prophecy agrees with the one before it, signifying that the God proclaimed beforehand would come forth from Bethlehem. David, not knowing this at first, prays to learn it from God, and then, having prayed, is taught.

Notes and citation

Summary: Psalm 132 too points to Bethlehem, which David learned through prayer.

Notes on the original text

Digital text corrected (stray mark and OCR: φ for θ): θ·εοῦ μαφεῖν → θεοῦ μαθεῖν.

Cite (SBL): Eusebius, Dem. ev. 7.2.31 (Dindorf 3:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-31). (abbreviation not yet checked)

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7.2.32Dindorf 3:467–468

ἐπειδὴ γὰρ τετύχηκε χρησμοῦ τοῦ πρὸς αὐτὸν ἐν τῷ ψαλμῷ φήσαντος “ ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου, ” καὶ αὖθις “ ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβὶδ, ἡτοίμασα λύχνον τῷ Χριστῷ μου, ” εἰκότως προσπίπτει τῷ θεῷ, καὶ προσπεσὼν ἐπʼ ἐδάφους ποτνιᾶται, ἐπὶ πλέον δὲ τῇ προσευχῇ προσκαρτερῶν ὄμνυσι τῷ θεῷ μὴ πρότερον εἰσελεύσεσθαι εἰς σκήνωμα οἴκου αὑτοῦ, μηδὲ δώσειν τοῖς ὀφθαλμοῖς αὑτοῦ ὕπνον καὶ τοῖς βλεφάροις αὑτοῦ νυσταγμὸν, μηδὲ ἀναβήσεσθαι ἐπὶ κλίνης στρωμνῆς αὑτοῦ, κεῖσθαι δὲ χαμαὶ προσκυνοῦντα καὶ ποτνιώμενον, ἴστʼ ἂν εὕρῃ τόπον τῷ κυρίῳ, καὶ σκήνωμα τῷ θεῷ Ἰακὼβ, τοῦτʼ ἔστιν, ἕως ἂν μάθῃ, τοῦ κυρίου φανερώσαντος αὐτῷ, τὴν γένεσιν τοῦ Χριστοῦ.

epeidē gar tetychēke chrēsmou tou pros auton en tǭ psalmǭ phēsantos “ ek karpou tēs koilias sou thēsomai epi ton thronon sou, ” kai authis “ ekei exanatelō keras tǭ Dabid, hētoimasa lychnon tǭ Christǭ mou, ” eikotōs prospiptei tǭ theǭ, kai prospesōn epʼ edaphous potniatai, epi pleon de tę̄ proseuchę̄ proskarterōn omnysi tǭ theǭ mē proteron eiseleusesthai eis skēnōma oikou hautou, mēde dōsein tois ophthalmois hautou hypnon kai tois blepharois hautou nystagmon, mēde anabēsesthai epi klinēs strōmnēs hautou, keisthai de chamai proskynounta kai potniōmenon, istʼ an heurę̄ topon tǭ kyriǭ, kai skēnōma tǭ theǭ Iakōb, toutʼ estin, heōs an mathę̄, tou kyriou phanerōsantos autǭ, tēn genesin tou Christou.

For since he had received the oracle addressed to him in the psalm, saying, “Of the fruit of your body I will set upon your throne,” and again, “There I will make a horn spring up for David; I have prepared a lamp for my Christ,” he fittingly falls down before God, and having fallen, beseeches him on the ground; and persevering longer in prayer he swears to God that he will not enter the tent of his house, nor give sleep to his eyes or slumber to his eyelids, nor go up on the couch of his bed, but lie on the ground worshiping and beseeching, until he finds a place for the Lord and a tent for the God of Jacob—that is, until he learns, the Lord revealing it to him, the birth of Christ.

Ps 132:11 (131:11 LXX) (quotation, high confidence) · Ps 132:17 (131:17 LXX) (quotation, high confidence) · Ps 132:3–5 (131:3-5 LXX) (allusion, high confidence)

Notes and citation

Summary: David vows not to rest until God reveals to him where Christ will be born.

Notes on the original text

Digital text corrected (OCR: ε for ι): κυρέῳ → κυρίῳ.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 7.2.32 (Dindorf 3:467–468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-32). (abbreviation not yet checked)

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7.2.33Dindorf 3:468

εὐξάμενος δὲ καὶ τοιαυτα γνῶναι ποθήσας οὐκ εἰς μακρὸν τῷ θείῳ πνεύματι τὰ μέλλοντα ἔσεσθαι θεωρεῖ, τοὐ θεοῦ τοῖς οἰκείοις ἐπαγγειλαμένου ἔτι λαλούντων ἐπακούσεσθαι.

euxamenos de kai toiauta gnōnai pothēsas ouk eis makron tǭ theiǭ pneumati ta mellonta esesthai theōrei, tou theou tois oikeiois epangeilamenou eti lalountōn epakousesthai.

Having prayed and longed to know such things, before long he sees by the divine Spirit what was to come, God having promised his own that he would hear them while they were still speaking.

Isa 65:24 (allusion, medium confidence)

Notes and citation

Summary: David's prayer is soon answered by a revelation of the Spirit.

Compare Isa 65:24.

Notes on the original text

Digital text corrected (OCR garbled): παευματι → πνεύματι.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 7.2.33 (Dindorf 3:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-33). (abbreviation not yet checked)

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7.2.34Dindorf 3:468

ἐπακουσθεὶς δῆτα καταξιοῦται χρησμοῦ τὴν Βηθλεὲμ ἐπιφωνοῦντος αὐτῶ, ὡς ἂν ἐνθάδε τοῦ τόπου τοῦ κυρίου καὶ τοῦ σκηνώματος τοῦ θεοῦ Ἰακὼβ συστησομένου. ταῦτα τοιγαροῦν τοῦ θείου πνεύματος ἐν αὐτῷ θεσπίσαντος, αὐτὸς αὑτοῦ ἐπακούσας ἐπιλέγει “ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθά.

epakoustheis dēta kataxioutai chrēsmou tēn Bēthleem epiphōnountos autō, hōs an enthade tou topou tou kyriou kai tou skēnōmatos tou theou Iakōb systēsomenou. tauta toigaroun tou theiou pneumatos en autǭ thespisantos, autos hautou epakousas epilegei “idou ēkousamen autēn en Ephratha.

Being heard, he is granted an oracle that names Bethlehem to him, as the place where the place of the Lord and the tent of the God of Jacob would be established. So, when the divine Spirit in him had prophesied this, he, having heard it himself, adds: “Behold, we heard of it in Ephrathah.”

Ps 132:6 (131:6 LXX) (quotation, high confidence)

Notes and citation

Summary: David is told that God's dwelling will be at Bethlehem.

Notes on the original text

Digital text corrected (OCR: φ for θ): Βηφλεὲμ ἐπιφωνοῦντος → Βηθλεὲμ ἐπιφωνοῦντος.

Cite (SBL): Eusebius, Dem. ev. 7.2.34 (Dindorf 3:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-34). (abbreviation not yet checked)

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7.2.35Dindorf 3:468

Ἐφραθὰ δὲ ἡ αὐτή ἐστι τῇ Βηθλεὲμ, ὡς δῆλόν ἐστιν ἀπὸ τῆς Γενέσεως, ἔνθα περὶ τῆς Ῥαχὴλ εἴρηται ὅτι ἔθαψαν αὐτὴν ἐν τῷ ἰπποδρόμῳ Ἐφραθὰ, αὕτη ἐστὶ Βηθλεέμ.”

Ephratha de hē autē esti tę̄ Bēthleem, hōs dēlon estin apo tēs Geneseōs, entha peri tēs Rhachēl eirētai hoti ethapsan autēn en tǭ ippodromǭ Ephratha, hautē esti Bēthleem.”

Ephrathah is the same as Bethlehem, as is clear from Genesis, where it is said of Rachel that they buried her “in the hippodrome of Ephrathah; this is Bethlehem.”

Gen 35:19 (quotation, high confidence) · Gen 48:7 (allusion, medium confidence)

Notes and citation

Summary: Genesis identifies Ephrathah with Bethlehem.

Gen 35:19; “hippodrome” is the Septuagint's rendering.

Cite (SBL): Eusebius, Dem. ev. 7.2.35 (Dindorf 3:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-35). (abbreviation not yet checked)

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7.2.36Dindorf 3:468–469

καὶ ἡ πρὸ ταύτης δὲ περιεῖχε προφητεία “καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθά. ἰδοὺ, φησὶν, ἠκούσαμεν αὐτήν, ” δῆλον δʼ ὅτι τὴν τοῦ Χριστοῦ γένεσιν καὶ τὴν τοὐ θεοῦ Ἰακὼβ κατασκήνωσιν. ποῖον δʼ ἂν εἴη τὸ σκήνωμα τοῦ θεοῦ Ἰακὼβ ἢ τὸ σῶμα τοῦ Χριστοῦ τὸ ἐν τῷ τόπῳ τῆς Βηθλεὲμ γεγεννημένον, ἐν ᾧ, ὡς ἐν σκηνώματι, ἡ θεότης τοῦ μονογενοῦς κατεσκήνωσε; οὐχ ἁπλῶς δὲ θεοῦ, ἀλλὰ μετὰ προσθήκης τῆς τοῦ θεοῦ Ἰακὼβ λέγεται τὸ σκήνωμα εἶναι, διὰ τὸ μὴ ἄλλον εἷναι τὸ σκηνῶσαν ἐν αὐτῷ ἢ τὸν τῷ Ἰακὼβ ἐν ἀνθρώπου εἴδει καὶ σχήματι ὀφθέντα θεὸν, διʼ ὃν καὶ τῆς ἐπὶ τῷ Ἰσραὴλ προσωνυμίας ἠξιώθη ὁρῶν θεὸν, τοῦτο γὰρ ἑρμηνεύεται τὸ ὄνομα, προσαγορευθείς· οὐκ ἄλλου δὲ ὄντα τοῦ θεοῦ λόγου τὸν τῷ Ἰακὼβ ὀφθέντα ἐν τοῖς πρώτοις τῆς μετὰ χεῖρας ὑποθέσεως παρεστήσαμεν.

kai hē pro tautēs de perieiche prophēteia “kai sy Bēthleem oikos tou Ephratha. idou, phēsin, ēkousamen autēn, ” dēlon dʼ hoti tēn tou Christou genesin kai tēn tou theou Iakōb kataskēnōsin. poion dʼ an eiē to skēnōma tou theou Iakōb ē to sōma tou Christou to en tǭ topǭ tēs Bēthleem gegennēmenon, en hǭ, hōs en skēnōmati, hē theotēs tou monogenous kateskēnōse? ouch haplōs de theou, alla meta prosthēkēs tēs tou theou Iakōb legetai to skēnōma einai, dia to mē allon heinai to skēnōsan en autǭ ē ton tǭ Iakōb en anthrōpou eidei kai schēmati ophthenta theon, diʼ hon kai tēs epi tǭ Israēl prosōnymias ēxiōthē horōn theon, touto gar hermēneuetai to onoma, prosagoreutheis; ouk allou de onta tou theou logou ton tǭ Iakōb ophthenta en tois prōtois tēs meta cheiras hypotheseōs parestēsamen.

And the prophecy before this one contained “And you, Bethlehem, house of Ephrathah.” “Behold,” he says, “we heard of it”—clearly the birth of Christ and the tabernacling of the God of Jacob. What would the tent of the God of Jacob be but the body of Christ born in the place of Bethlehem, in which, as in a tent, the divinity of the Only-begotten tabernacled? And it is said to be the tent not simply of God but, with an addition, of the God of Jacob, because the one who tabernacled in it was none other than the God who appeared to Jacob in human form and shape, on account of which Jacob was counted worthy of the name Israel, being called “one who sees God” (for this is the meaning of the name). And we showed at the beginning of the present work that the one who appeared to Jacob was no other than the Word of God.

Mic 5:2 (5:1 LXX) (quotation, high confidence) · John 1:14 (echo, medium confidence) · Gen 32:28–30 (allusion, high confidence)

Notes and citation

Summary: The “tent of the God of Jacob” is Christ's body, in which the Word who appeared to Jacob dwelt.

The etymology of Israel as “one who sees God” is traditional (Philo, Origen). The theophany to Jacob was discussed in Book 5.

Notes on the original text

Digital text corrected (OCR garbled): ἐρμηνεν́εται → ἑρμηνεύεται.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.36 (Dindorf 3:468–469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-36). (abbreviation not yet checked)

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7.2.37Dindorf 3:469

ἐδείχθη τοιγαροῦν τῷ Δαβὶδ εὐξαμένῳ καὶ ποθήσαντι τοῦ κυρίου καὶ θεοῦ Ἰακὼβ τὸν τόπον καὶ τὸ σκήνωμα ὁ ἐπὶ τῆς Βηθλεὲμ τόπος, διόπερ εἰπὼν ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθά” ἐπιφέρει λέγων προσκυνήσωμεν εἰς τὸν τόπον, οὗ ἔστησαν οἶ πόδες αὐτοῦ.”

edeichthē toigaroun tǭ Dabid euxamenǭ kai pothēsanti tou kyriou kai theou Iakōb ton topon kai to skēnōma ho epi tēs Bēthleem topos, dioper eipōn idou ēkousamen autēn en Ephratha” epipherei legōn proskynēsōmen eis ton topon, hou estēsan oi podes autou.”

So to David, who prayed and longed for it, the place in Bethlehem was shown as the place and tent of the Lord and God of Jacob. Therefore, having said, “Behold, we heard of it in Ephrathah,” he adds: “Let us worship at the place where his feet stood.”

Ps 132:6–7 (131:6-7 LXX) (quotation, high confidence)

Notes and citation

Summary: David is shown Bethlehem and calls for worship where the Lord's feet stood.

Cite (SBL): Eusebius, Dem. ev. 7.2.37 (Dindorf 3:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-37). (abbreviation not yet checked)

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7.2.38Dindorf 3:469

σαφῶς τοιγαροῦν καὶ ἐν τούτοις ἐν τῇ Ἐφραθὰ, ἥτις ἐστὶν ἡ Βηθλεὲμ, αὐτὸς ὁ κύριος καὶ θεὸς Ἰακὼβ τόπον ἑαυτῷ καὶ σκήνωμα συστήσεσθαι προεφητεύετο, ὁμοφώνως τῇ τοῦ Μιχαίου προφητείᾳ φησάσῃ “καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθὰ, ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος, καὶ αἱ ἔξοδοι αὐτοῦ ἀπʼ ἀρχῆς ἐξ ἡμερῶν αἰῶνος, ” ἅπερ ἀρτίως ἐξετάσαντες ἐδείκνυμεν ἀναφέρεσθαι οὐδʼ ἐφʼ ἕτερον ἢ ἐπὶ μόνον τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ, ἐν Βηθλεὲμ ταῖς προρρήσεσιν ἀκολούθως γεγεννημένον.

saphōs toigaroun kai en toutois en tę̄ Ephratha, hētis estin hē Bēthleem, autos ho kyrios kai theos Iakōb topon heautǭ kai skēnōma systēsesthai proephēteueto, homophōnōs tę̄ tou Michaiou prophēteią phēsasę̄ “kai sy Bēthleem oikos tou Ephratha, ek sou moi exeleusetai hēgoumenos, kai hai exodoi autou apʼ archēs ex hēmerōn aiōnos, ” haper artiōs exetasantes edeiknymen anapheresthai oudʼ ephʼ heteron ē epi monon ton sōtēra kai kyrion hēmōn Iēsoun ton Christon tou theou, en Bēthleem tais prorrēsesin akolouthōs gegennēmenon.

Clearly, then, here too it was prophesied that the Lord and God of Jacob himself would establish a place and tent for himself in Ephrathah, which is Bethlehem, in agreement with the prophecy of Micah which said: “And you, Bethlehem, house of Ephrathah, from you shall come forth for me a leader, and his goings forth are from the beginning, from the days of eternity.” We have just examined these words and shown that they refer to no other than our Savior and Lord Jesus, the Christ of God, born in Bethlehem in accordance with the predictions.

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

Notes and citation

Summary: Psalm 132 and Micah agree in naming Bethlehem as the birthplace of the eternal Lord.

Notes on the original text

Digital text corrected (OCR: φ for θ; stray letter): ἐξελτύσεται → ἐξελεύσεται; ἐν Βηφλεὲμ ταῖς → ἐν Βηθλεὲμ ταῖς.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.38 (Dindorf 3:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-38). (abbreviation not yet checked)

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7.2.39Dindorf 3:469

οὐκ ἂν γοῦν ἄλλον τις ἐπιδείξειεν ἐκ ταύτης ἐνδόξως μετὰ τοὺς τῆς προφητείας χρόνους προελθόντα· οὔτε γὰρ βασιλεὺς οὔτε προφήτης, οὐδʼ ἕτερός τις τῶν παρʼ Ἑβραίοις θεοφιλῶν ἢ μόνος ὁ σωτὴρ καὶ κύριος ἡμῶν ὁ Χριστὸς τοῦ θεοῦ, ὁμοῦ καὶ ἐκ σπέρματος Δαβὶδ καὶ αὐτόθι γεγεννημένος ἀποδείκνυται.

ouk an goun allon tis epideixeien ek tautēs endoxōs meta tous tēs prophēteias chronous proelthonta; oute gar basileus oute prophētēs, oudʼ heteros tis tōn parʼ Hebraiois theophilōn ē monos ho sōtēr kai kyrios hēmōn ho Christos tou theou, homou kai ek spermatos Dabid kai autothi gegennēmenos apodeiknytai.

No one could point to anyone else who came forth gloriously from there after the times of the prophecy: neither king, nor prophet, nor any other of those beloved of God among the Hebrews; only our Savior and Lord, the Christ of God, is shown to have been both of the seed of David and born there.

Notes and citation

Summary: Only Christ came gloriously from Bethlehem after the prophecy, being both of David's seed and born there.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.39 (Dindorf 3:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-39). (abbreviation not yet checked)

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7.2.40Dindorf 3:469–470

ὥρα τοιγαροῦν αὐτὸν ἐκεῖνον εἶναι καὶ οὐδὲ ἄλλον τὸν καὶ ἐν τούτοις προφητευόμενον ὁμολογεῖν, ὅτι τε σαφῶς ἐν τοῖς ἐξῆς ὁ αὐτὸς ψαλμὸς ὀνομαστὶ τὸν Χριστὸν προσαγορεύων τοῦτο παρίστησι διʼ ὧν φησιν “ἕνεκεν Δαβὶδ τοῦ δούλου σου, μὴ ἀποστρέψῃς τὸ πρόσωπον Χριστοῦ σου.” καὶ πάλιν “ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβὶδ, ἡτοίμασα λύχνον τῷ Χριστῷ μου, τοὺς ἐχθροὺς αὐτοῦ ἐνδύσω αἰσχύνην, ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμά μου.”

hōra toigaroun auton ekeinon einai kai oude allon ton kai en toutois prophēteuomenon homologein, hoti te saphōs en tois exēs ho autos psalmos onomasti ton Christon prosagoreuōn touto paristēsi diʼ hōn phēsin “heneken Dabid tou doulou sou, mē apostrepsę̄s to prosōpon Christou sou.” kai palin “ekei exanatelō keras tǭ Dabid, hētoimasa lychnon tǭ Christǭ mou, tous echthrous autou endysō aischynēn, epi de auton exanthēsei to hagiasma mou.”

It is time, then, to confess that he, and no other, is the one prophesied here too, especially since the same psalm, in what follows, names Christ explicitly and so makes this plain, where it says: “For the sake of David your servant, do not turn away the face of your Christ.” And again: “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 holiness shall flourish.”

Ps 132:10 (131:10 LXX) (quotation, high confidence) · Ps 132:17–18 (131:17-18 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 132 names the Christ explicitly, confirming that it speaks of Jesus.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.40 (Dindorf 3:469–470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-40). (abbreviation not yet checked)

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7.2.41Dindorf 3:470

ποῦ δέ φησιν ἐκεῖ ἐξανατελῶ κέρας τῷ Δαβὶδ ἢ ἐν τῇ Βηθλεὲμ τῇ Ἐφραθά; ἐντεῦθεν γοῦν τὸ κέρας τοῦ Δαβὶδ ὁ Χριστὸς τὸ κατὰ σάρκα οἷόν τι μέγα φῶς ἐξανέτειλεν, ἐνταῦθά τε προητοίμαστο ὑπὸ τοῦ θεοῦ τῶν ὅλων ὁ τοῦ Χριστοῦ λύχνος.

pou de phēsin ekei exanatelō keras tǭ Dabid ē en tę̄ Bēthleem tę̄ Ephratha? enteuthen goun to keras tou Dabid ho Christos to kata sarka hoion ti mega phōs exaneteilen, entautha te proētoimasto hypo tou theou tōn holōn ho tou Christou lychnos.

Where does he mean by “There I will make a horn spring up for David,” if not in Bethlehem Ephrathah? From there, at any rate, Christ, the horn of David according to the flesh, rose like a great light; and there the lamp of Christ had been prepared beforehand by the God of the universe.

Ps 132:17 (131:17 LXX) (allusion, high confidence)

Notes and citation

Summary: “There” is Bethlehem, where Christ, David's horn, rose.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.41 (Dindorf 3:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-41). (abbreviation not yet checked)

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7.2.42Dindorf 3:470

εἴη δʼ ἂν λύχνος αὐτοῦ, οἷα νοεροῦ φωτὸς, τὸ ἀνθρώπειον σκῆνος, διʼ οὗ δίκην ὀστρακίνου σκεύους, ὥσπερ διὰ λύχνου, τὰς τοῦ ἰδίου φωτὸς ἀκτῖνας πᾶσι τοῖς ἐν ἀγνοίᾳ θεοῦ καὶ σκότῳ βαθεῖ πιεζομένοις ἐξέλαμψεν.

eiē dʼ an lychnos autou, hoia noerou phōtos, to anthrōpeion skēnos, diʼ hou dikēn ostrakinou skeuous, hōsper dia lychnou, tas tou idiou phōtos aktinas pasi tois en agnoią theou kai skotǭ bathei piezomenois exelampsen.

His lamp, as of a spiritual light, would be the human tabernacle, through which, as through an earthen vessel, as through a lamp, he shone out the rays of his own light to all who were oppressed by ignorance of God and deep darkness.

2 Cor 4:6–7 (echo, medium confidence)

Notes and citation

Summary: Christ's lamp is his human body, through which his divine light shone.

Notes on the original text

Digital text corrected (OCR: φ for θ): ἀνφρώπειον → ἀνθρώπειον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.42 (Dindorf 3:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-42). (abbreviation not yet checked)

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7.2.43Dindorf 3:470

ἀλλὰ γὰρ καὶ ἐν τούτοις ἀποδεδεῖχθαι σαφῶς ἡγοῦμαι θεὸν Ἰακὼβ ἀπʼ ἀρχῆς καὶ ἐξ ἡμερῶν τυγχάνοντα αἰῶνος ἀνθρώποις ἐπιδημήσειν, καὶ γεννηθήσεσθαι οὐκ ἀλλαχόθι γῆς ἀλλʼ ἢ ἐν τῷ κατὰ Βηθλεὲμ τόπῳ, πρὸς τοῖς Ἱεροσολύμοις εἰσέτι καὶ νῦν ἐπιδεικνυμένῳ χωρίῳ, ἔνθα οὐδʼ ἄλλος μετὰ τοὺς τῶν προφητῶν χρόνους ἐπιφανὴς καὶ εἰς πάντας άνθρώπους ἐπίδοξος ἢ μόνος Ἰησοῦς ὁ Χριστὸς πρὸς τῶν ἐπιχωρίων ἀπάντων ἀκολούθως ταῖς εὐαγγελικαῖς φωναῖς γεγονὼς μαρτυρεῖται.

alla gar kai en toutois apodedeichthai saphōs hēgoumai theon Iakōb apʼ archēs kai ex hēmerōn tynchanonta aiōnos anthrōpois epidēmēsein, kai gennēthēsesthai ouk allachothi gēs allʼ ē en tǭ kata Bēthleem topǭ, pros tois Hierosolymois eiseti kai nyn epideiknymenǭ chōriǭ, entha oudʼ allos meta tous tōn prophētōn chronous epiphanēs kai eis pantas anthrōpous epidoxos ē monos Iēsous ho Christos pros tōn epichōriōn apantōn akolouthōs tais euangelikais phōnais gegonōs martyreitai.

But in these words too I think it has been clearly shown that the God of Jacob, existing from the beginning and from the days of eternity, would come among human beings and be born in no other place on earth than in the place of Bethlehem, a village near Jerusalem still shown even now, where after the times of the prophets no one else has become famous and renowned among all people except Jesus the Christ alone, who, all the local inhabitants testify, was born there, in agreement with the words of the Gospels.

Notes and citation

Summary: Bethlehem, still shown near Jerusalem, is attested as the birthplace of Jesus alone.

Notes on the original text

Digital text corrected (OCR: φ for θ): γεννηφήσεσθαι → γεννηθήσεσθαι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.43 (Dindorf 3:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-43). (abbreviation not yet checked)

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7.2.44Dindorf 3:470

ἑρμηνεύεται δὲ ἡ Βηθλεὲμ οἶκος ἄρτου, φερώνυμος οὔσα τοῦ προελθόντος ἐξ αὐτῆς σωτῆρος ἡμῶν ὄντος θεοῦ λόγου, ψυχῶν λογικῶν θρεπτικοῦ. ὃ καὶ παρίστησιν αὐτὸς λέγων "ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς.”

hermēneuetai de hē Bēthleem oikos artou, pherōnymos ousa tou proelthontos ex autēs sōtēros hēmōn ontos theou logou, psychōn logikōn threptikou. ho kai paristēsin autos legōn "egō eimi ho artos ho ek tou ouranou katabas.”

Bethlehem is interpreted “house of bread,” being named after our Savior who came forth from it, God the Word, who nourishes rational souls. He himself shows this, saying: “I am the bread that came down from heaven.”

John 6:41 (quotation, high confidence)

Notes and citation

Summary: Bethlehem means “house of bread,” fitting Christ, the bread from heaven.

Notes on the original text

Digital text corrected (OCR: φ for θ): προελφοντος → προελθόντος.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.44 (Dindorf 3:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-44). (abbreviation not yet checked)

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7.2.45Dindorf 3:470–471

ἀλλʼ ἐπειδὴ καὶ τοῦ Δαβὶδ γέγονεν αὕτη πατρὶς, εἰκότως καὶ ὁ κατὰ σάρκα γενόμενος υἱὸς Δαβὶδ τὴν πρόοδον ἐξ αὐτῆς ἐποιήσατο, ἀκολούθως ταῖς προφητικαῖς προρρήσεσιν, ὥστε οὐκ ἄδηλον εἶναι καὶ τὴν αἰτίαν διʼ ἣν πατρίδα τὴν Βηθλεὲμ ἐπεγράψατο.

allʼ epeidē kai tou Dabid gegonen hautē patris, eikotōs kai ho kata sarka genomenos huios Dabid tēn proodon ex autēs epoiēsato, akolouthōs tais prophētikais prorrēsesin, hōste ouk adēlon einai kai tēn aitian diʼ hēn patrida tēn Bēthleem epegrapsato.

And since it was also David's native town, it was fitting that the one who became David's son according to the flesh should come forth from it, in accordance with the prophetic predictions; so that the reason why he took Bethlehem as his native town is not obscure.

Notes and citation

Summary: As David's town, Bethlehem fits the birth of David's son.

Cite (SBL): Eusebius, Dem. ev. 7.2.45 (Dindorf 3:470–471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-45). (abbreviation not yet checked)

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7.2.46Dindorf 3:471

ἀλλὰ καὶ ἐν Ναζάροις ἀνατραφεὶς λέγεται, καὶ πάλιν Ναζωραῖος κληθήσεσθαι. ἰστέον οὖν ὅτι καὶ τὸ ναζιραῖον ὄνομα Ἑβραικὸν τυγχάνει ἐν Λευιτικῷ ἐπὶ τοῦ χρίσματος τοῦ παρʼ αὐτοῖς χριστοῦ. ἦν δὲ οὗτος ὁ ἄρχων κατʼ εἰκόνα τοῦ μεγάλου καὶ ἀληθῶς ἀρχιερέως τοῦ Χριστοῦ τοῦ θεοῦ σκιώδη τινὰ καὶ τυπικὸν Χριστὸν ἐπιφερόμενος.

alla kai en Nazarois anatrapheis legetai, kai palin Nazōraios klēthēsesthai. isteon oun hoti kai to naziraion onoma Hebraikon tynchanei en Leuitikǭ epi tou chrismatos tou parʼ autois christou. ēn de houtos ho archōn katʼ eikona tou megalou kai alēthōs archiereōs tou Christou tou theou skiōdē tina kai typikon Christon epipheromenos.

But he is also said to have been brought up in Nazareth, and again to be called a Nazorean. It should be known that the name “nazir” too is Hebrew, found in Leviticus concerning the anointing of the one among them who was anointed. This ruler, made in the image of the great and true High Priest, the Christ of God, bore a shadowy and typical anointing.

Matt 2:23 (allusion, high confidence) · Lev 21:12 (allusion, high confidence)

Notes and citation

Summary: The title “Nazorean” is linked to the Hebrew nazir used of the high priest's anointing in Leviticus.

Notes on the original text

Digital text corrected (stray line number): τοῦ θεοῦ 5 σκιώδη → τοῦ θεοῦ σκιώδη.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.46 (Dindorf 3:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-46). (abbreviation not yet checked)

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7.2.47Dindorf 3:471

ἐν οἷς γοῦν εἴρηται κατὰ τοὺς ἑβδομήκοντα περὶ τοῦ ἀρχιερέως “καὶ οὐ βεβηλώσει τὸν ἡγιασμένον τοῦ θεοῦ αὑτοῦ, ὅτι τὸ ἅγιον ἔλαιον χριστὸν τοῦ θεοῦ αὐτοῦ.” τὸ μὲν Ἑβραϊκὸν “ὅτι ναζὲρ ἔλαιον περιέχει ὁ δὲ Ἀκύλας ὅτι ἀφόρισμα, ἔλαιον ἀλείμματος θεοῦ αὐτοῦ ἐπʼ αὐτῷ·” ὁ δὲ Σύμμαχος “ὅτι ἄθικτον ἔλαιον τοῦ χρίσματος τοῦ θεοῦ αὐτοῦ ἐπʼ αὐτῷ·” ὁ Θεοδοτίων “ὅτι ναζὲρ ἔλαιον τὸ χριστὸν παρὰ θεοῦ αὐτοῦ ἐπʼ αὐτῷ.”

en hois goun eirētai kata tous hebdomēkonta peri tou archiereōs “kai ou bebēlōsei ton hēgiasmenon tou theou hautou, hoti to hagion elaion christon tou theou autou.” to men Hebraïkon “hoti nazer elaion periechei ho de Akylas hoti aphorisma, elaion aleimmatos theou autou epʼ autǭ;” ho de Symmachos “hoti athikton elaion tou chrismatos tou theou autou epʼ autǭ;” ho Theodotiōn “hoti nazer elaion to christon para theou autou epʼ autǭ.”

Where it is said of the high priest, according to the Seventy, “And he shall not profane the sanctuary of his God, for the holy anointing oil of his God is upon him,” the Hebrew has “for the nezer oil”; Aquila, “for the separation, the oil of the anointing of his God, is upon him”; Symmachus, “for the untouchable oil of the anointing of his God is upon him”; Theodotion, “for the nezer oil anointed from his God is upon him.”

Lev 21:12 (quotation, high confidence)

Notes and citation

Summary: The versions of Leviticus 21:12 render nezer as holy, separation, or untouchable.

Lev 21:12. The Septuagint text quoted here is slightly abbreviated.

Notes on the original text

Digital text corrected (missing accent): ὅτι ἀφορισμα, → ὅτι ἀφόρισμα,.

Cite (SBL): Eusebius, Dem. ev. 7.2.47 (Dindorf 3:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-47). (abbreviation not yet checked)

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7.2.48Dindorf 3:471

ὥστε εἷναι τὸ ναζὲρ κατὰ μὲν τοὺς ἑβδομήκοντα ἅγιον, κατὰ δὲ τὸν Ἀκύλαν ἀφόρισμα, κατὰ δὲ τὸν Σύμμαχον ἄθικτον, ὥστε ἐκ τούτου τὸ ναζιραῖον ὄνομα σημαίνειν ἤτοι τὸν ἅγιον, ἢ τὸν ἀφωρισμένον, ἢ τὸν ἄθικτον. ἀλλʼ οἶ μὲν πάλαι ἱερεῖς διʼ ἐλαίου σκευ- αστοῦ, τοὐ παρὰ Μωσεῖ ναζὲρ καλουμένου, χριόμενοι, παραγωγῶς ἀπὸ τοῦ ναζὲρ ἐκαλοῦντο ναζιραῖοι.

hōste heinai to nazer kata men tous hebdomēkonta hagion, kata de ton Akylan aphorisma, kata de ton Symmachon athikton, hōste ek toutou to naziraion onoma sēmainein ētoi ton hagion, ē ton aphōrismenon, ē ton athikton. allʼ oi men palai hiereis diʼ elaiou skeu- astou, tou para Mōsei nazer kaloumenou, chriomenoi, paragōgōs apo tou nazer ekalounto naziraioi.

So “nezer” means “holy” according to the Seventy, “separation” according to Aquila, and “untouchable” according to Symmachus; so that from this the name “Nazirite” signifies either the holy one, or the separated one, or the untouchable one. The priests of old, anointed with the prepared oil which Moses calls nezer, were called Nazirites by derivation from nezer.

Notes and citation

Summary: “Nazirite” means holy, separated, or untouchable, from the priests' nezer oil.

Cite (SBL): Eusebius, Dem. ev. 7.2.48 (Dindorf 3:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-48). (abbreviation not yet checked)

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7.2.49Dindorf 3:471–472

ὁ δὲ σωτὴρ καὶ κύριος ἡμῶν κατὰ φύσιν ἔχων τὸ ἅγιον καὶ τὸ ἄθικτον καὶ τὸ ἀφωρισμένον, οὐ δεόμενός τε χρίσματος ἀνθρωπίνου, ὅμως τῆς τοῦ ναζιραίου προσηγορίας παρʼ ἀνθρώποις ἔτυχεν, οὐκ ἀπὸ τοῦ καλουμένου ναζέρ ἐλαίου ναζιραῖος γεγονὼς, ὢν μὲν τῇ φύσει τοιοῦτος, κληθεὶς δὲ καὶ παρʼ ἀνθρώποις Ναζιραῖος ἀπὸ τῆς Ναζαρὲθ, ἔνθα παρὰ τοῖς κατὰ σάρκα γονεῦσι τὴν ἐν παισὶν ἀνατροφὴν ἔσχηκε.

ho de sōtēr kai kyrios hēmōn kata physin echōn to hagion kai to athikton kai to aphōrismenon, ou deomenos te chrismatos anthrōpinou, homōs tēs tou naziraiou prosēgorias parʼ anthrōpois etychen, ouk apo tou kaloumenou nazer elaiou naziraios gegonōs, ōn men tę̄ physei toioutos, klētheis de kai parʼ anthrōpois Naziraios apo tēs Nazareth, entha para tois kata sarka goneusi tēn en paisin anatrophēn eschēke.

But our Savior and Lord, having by nature what is holy, untouchable, and separated, and needing no human anointing, nevertheless received the name Nazirite among men—not having become a Nazirite from the so-called nezer oil, since he was such by nature, but being called Nazirite by men also from Nazareth, where he was brought up as a child by his parents according to the flesh.

Notes and citation

Summary: Christ is holy by nature, and was called Nazorean from Nazareth, where he grew up.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.49 (Dindorf 3:471–472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-49). (abbreviation not yet checked)

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7.2.50Dindorf 3:472

διὸ λέλεκται παρὰ τῷ Ματθαίῳ “χρηματισθεὶς δὲ κατʼ ὄναρ δῆλον δὲ ὅτι ὁ Ἰωσὴφ) ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας, καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρὰ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν, ὅτι Ναζωραῖος κληθήσεται.”

dio lelektai para tǭ Matthaiǭ “chrēmatistheis de katʼ onar dēlon de hoti ho Iōsēph) anechōrēsen eis ta merē tēs Galilaias, kai elthōn katǭkēsen eis polin legomenēn Nazara, hopōs plērōthę̄ to rhēthen dia tōn prophētōn, hoti Nazōraios klēthēsetai.”

Therefore it is said in Matthew: “And being warned in a dream (clearly Joseph), he withdrew into the region of Galilee, and came and dwelt in a city called Nazara, so that what was spoken by the prophets might be fulfilled, that he shall be called a Nazorean.”

Matt 2:22–23 (quotation, high confidence)

Notes and citation

Summary: Matthew records the fulfillment: Jesus was called a Nazorean.

Cite (SBL): Eusebius, Dem. ev. 7.2.50 (Dindorf 3:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-50). (abbreviation not yet checked)

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7.2.51Dindorf 3:472

ἔδει μὲν γὰρ αὐτὸν ἐξ ἅπαντος φύσει καὶ ἀληθείᾳ ναζιραῖον ὄντα, τοῦτʼ ἔστιν ἅγιον καὶ ἄθικτον καὶ ἀφωρισμένον, ἐξ ἀνθρώπων κληθῆναι ταύτῃ τῇ προσηγορίᾳ· ἀλλʼ ἐπεὶ μὴ ἐκ τοῦ ναζὲρ ἐλαίου ταύτης ἔτυχε τῆς προσηγορίας, μὴ δεηθεὶς ἀνθρωπίνου χρίσματος, ἐκ τοῦ τόπου τῆς Ναζαρὲθ τὴν ἐκτήσατο.

edei men gar auton ex hapantos physei kai alētheią naziraion onta, toutʼ estin hagion kai athikton kai aphōrismenon, ex anthrōpōn klēthēnai tautę̄ tę̄ prosēgorią; allʼ epei mē ek tou nazer elaiou tautēs etyche tēs prosēgorias, mē deētheis anthrōpinou chrismatos, ek tou topou tēs Nazareth tēn ektēsato.

For since he was by nature and in truth a Nazirite in every way—that is, holy, untouchable, and separated—he had to be called by this name among men too. But since he did not receive the name from the nezer oil, having no need of human anointing, he acquired it from the place Nazareth.

Notes and citation

Summary: Christ received the fitting name Nazirite from Nazareth rather than from priestly oil.

Notes on the original text

Digital text corrected (repeated syllable): ἀνθρωπίνου πίνου → ἀνθρωπίνου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.51 (Dindorf 3:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-51). (abbreviation not yet checked)

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7.2.52Dindorf 3:472

Τούτων οὕτως ἀποδεδειγμένων καιρὸς ἐπισκέψασθαι καὶ ἐξ ὁποίου γένους, ἐξ ὁποίας τε Ἑβραίων φυλῆς ὁ σωτὴρ τῶν ψυχῶν ἡμῶν, ὁ Χριστὸς τοῦ θεοῦ, προελεύσεσθαι ἐκηρύττετο. πρώτας δὲ τὰς εὐαγγελικὰς καὶ περὶ τούτου παραθήσομαι λέξεις, εἶθʼ ὥσπερ ἁρμονίους σφραγῖδας τὰς προφητικὰς αὐταῖς ἐπιθήσω μαρτυρίας. ὁ μὲν οὖν Ματθαῖος ὧδε τὸν Χριστὸν κατὰ σάρκα γενεαλογεῖ ‘Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαβὶδ, υἱοῦ Ἀβραάμ. Ἀβραὰμ ἐγέννησε τὸν Ἰσαὰκ, Ἰσαὰκ δὲ ἐγέννησε τὸν Ἰακὼβ, Ἰακὼβ δὲ ἐγέννησε τὸν Ἰούδαν” καὶ τὰ ἐξῆς.

Toutōn houtōs apodedeigmenōn kairos episkepsasthai kai ex hopoiou genous, ex hopoias te Hebraiōn phylēs ho sōtēr tōn psychōn hēmōn, ho Christos tou theou, proeleusesthai ekērytteto. prōtas de tas euangelikas kai peri toutou parathēsomai lexeis, eithʼ hōsper harmonious sphragidas tas prophētikas autais epithēsō martyrias. ho men oun Matthaios hōde ton Christon kata sarka genealogei ‘Biblos geneseōs Iēsou Christou, huiou Dabid, huiou Abraam. Abraam egennēse ton Isaak, Isaak de egennēse ton Iakōb, Iakōb de egennēse ton Ioudan” kai ta exēs.

These things being so shown, it is time to consider from what family and from what tribe of the Hebrews the Savior of our souls, the Christ of God, was proclaimed to come forth. On this too I shall first set out the words of the Gospels, and then put the prophetic testimonies on them like matching seals. Matthew traces the genealogy of Christ according to the flesh thus: “The book of the genealogy of Jesus Christ, son of David, son of Abraham. Abraham begot Isaac, and Isaac begot Jacob, and Jacob begot Judah,” and so on.

Matt 1:1–2 (quotation, high confidence)

Notes and citation

Summary: Eusebius turns to Christ's descent, beginning with Matthew's genealogy.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.52 (Dindorf 3:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-52). (abbreviation not yet checked)

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7.2.53Dindorf 3:472–473

συνᾴδει δὲ αὐτῷ καὶ ὁ ἀπόστολος λέγων "ἀφωρίσθαι εἰς εὐαγγέλιον θεοῦ ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὑτοῦ ἐν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα. γένοιτο δʼ ἄν σύμφωνα ταῦτα ταῖς οὕτως ἐχούσαις προρρήσεσιν. Ἀπὸ τῆς δευτέρας τῶν Παραλειπομένων.

synądei de autǭ kai ho apostolos legōn "aphōristhai eis euangelion theou ho proepēngeilato dia tōn prophētōn hautou en graphais hagiais peri tou huiou autou tou genomenou ek spermatos Dabid kata sarka. genoito dʼ an symphōna tauta tais houtōs echousais prorrēsesin. Apo tēs deuteras tōn Paraleipomenōn.

The apostle agrees with him, saying that he was “set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh.” And these would agree with the predictions that run as follows. From the second book of Chronicles.

Rom 1:1–3 (quotation, high confidence)

Notes and citation

Summary: Paul too affirms Christ's descent from David, which the prophecies confirm.

Notes on the original text

Digital text corrected (OCR transposition): εὐαγγέλοιν → εὐαγγέλιον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.2.53 (Dindorf 3:472–473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-2-1/#p-7-2-53). (abbreviation not yet checked)

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