Demonstration of the Gospel 7.3.1–7.3.58

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

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

preface 7, chapter 3

7.3.1Dindorf 3:473

Ὁ κύριος διὰ Νάθαν τοῦ προφήτου ταῦτα τῷ Δαβὶδ θεσπίζει ἐν δευτέρᾳ Παραλειπομένων “καὶ ἔσται, ἐὰν πληρωθῶσιν αἶ ἡμέραι σου, καὶ κοιμηθήσῃ μετὰ τῶν πατέρων σου, καὶ ἀναστήσω τὸ σπέρμα σου μετὰ σὲ, ὃς ἔσται ἐκ τῆς κοιλίας σου, καὶ ἑτοιμάσω τὴν βασιλείαν αὐτοῦ. αὐτὸς οἰκοδομήσει μοι οἶκον τῷ ὀνόματί μου, καὶ ἀνορθώσω τὸν θρόνον αὐτοῦ εἰς τὸν αἰῶνα. ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν.”

Ho kyrios dia Nathan tou prophētou tauta tǭ Dabid thespizei en deuterą Paraleipomenōn “kai estai, ean plērōthōsin ai hēmerai sou, kai koimēthēsę̄ meta tōn paterōn sou, kai anastēsō to sperma sou meta se, hos estai ek tēs koilias sou, kai hetoimasō tēn basileian autou. autos oikodomēsei moi oikon tǭ onomati mou, kai anorthōsō ton thronon autou eis ton aiōna. egō esomai autǭ eis patera, kai autos estai moi eis huion.”

The Lord, through Nathan the prophet, gives David this oracle in the second book of Chronicles: “And it shall be, when your days are fulfilled and you sleep with your fathers, I will raise up your seed after you, who shall be from your body, and I will prepare his kingdom. He shall build me a house for my name, and I will establish his throne for ever. I will be to him a father, and he shall be to me a son.”

1 Chr 17:11–13 (quotation, high confidence) · 2 Sam 7:12–14 (allusion, high confidence)

Notes and citation

Summary: Nathan's oracle promises David an heir whose throne will last forever and who will be God's son.

Eusebius cites “the second book of Chronicles,” but the passage is 1 Chr 17:11–13 (compare 2 Sam 7:12–14).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.1 (Dindorf 3:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-1) · Report an error

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

7.3.2Dindorf 3:473

Καὶ ἐν ὀγδόῳ δὲ καὶ ὀγδοηκοστῷ ψαλμῷ περὶ τοῦ αὐτοῦ, ὡς περὶ Δαβὶδ, τάδε εἴρηται “αὐτὸς ἐπικαλέσεταί με, πατήρ μου εἷ 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.”

Kai en ogdoǭ de kai ogdoēkostǭ psalmǭ peri tou autou, hōs peri Dabid, tade eirētai “autos epikalesetai me, patēr mou hei 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.”

And in the eighty-eighth psalm this is said of the same one, as though of David: “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.”

Ps 89:26–28 (88:27-29 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 89 calls David's heir God's firstborn.

Eusebius numbers the psalm 88 (Septuagint); Protestant Psalm 89.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.2 (Dindorf 3:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-2) · Report an error

7.3.3Dindorf 3:473

καὶ αὖθις “ὤμοσα Δαβὶδ τῷ δούλῳ μου, ἴως αἰῶνος ἑτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου.

kai authis “ōmosa Dabid tǭ doulǭ mou, iōs aiōnos hetoimasō to sperma sou, kai oikodomēsō eis genean kai genean ton thronon sou.

And again: “I have sworn to David my servant: For ever I will prepare your seed, and build your throne to generation and generation.”

Ps 89:3–4 (88:4-5 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 89: God's oath to establish David's seed forever.

Cite (SBL): Eusebius, Dem. ev. 7.3.3 (Dindorf 3:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-3). (abbreviation not yet checked)

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

7.3.4Dindorf 3:473

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

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

And again: “Once I have sworn by my holiness; 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.”

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

Notes and citation

Summary: Psalm 89: David's throne will endure like the sun and moon.

Cite (SBL): Eusebius, Dem. ev. 7.3.4 (Dindorf 3:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-4) · Report an error

7.3.5Dindorf 3:473–474

καὶ αὖθις “καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ.” ὅμοια δʼ ἂν εἴη τούτοις καὶ τὰ διʼ ὧν εἴρηται “ ὤμοσε κύριος τῷ Δαβὶδ ἀλήθειαν, καὶ οὐ μὴ ἀθετήσῃ αὐτόν· ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου.”

kai authis “kai thēsomai eis ton aiōna tou aiōnos to sperma autou.” homoia dʼ an eiē toutois kai ta diʼ hōn eirētai “ ōmose kyrios tǭ Dabid alētheian, kai ou mē athetēsę̄ auton; ek karpou tēs koilias sou thēsomai epi ton thronon sou.”

And again: “And I will establish his seed for ever and ever.” Similar to these would be the words: “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 89:29 (88:30 LXX) (quotation, high confidence) · Ps 132:11 (131:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalms 89 and 132 repeat the promise of David's lasting seed.

Notes on the original text

Digital text corrected (OCR: dropped letter): κα οὐ μὴ → καὶ οὐ μὴ.

Cite (SBL): Eusebius, Dem. ev. 7.3.5 (Dindorf 3:473–474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-5) · Report an error

7.3.6Dindorf 3:474

Σολομῶν παῖς μὲν ὢν τοῦ Δαβὶδ καὶ τῆς βασιλείας διάδοχος πέφηνεν ὁμολογουμένως. οὗτος δὲ καὶ τὸν ἐν Ἱεροσολύμοις νεὼν τῷ θεῷ πρῶτος ἐδείματο, καὶ τοῦτον εἰκὸς ὑπολήψεσθαι τοὺς ἐκ περιτομῆς τὸν προφητευόμενον εἶναι· οὓς ἐπιστῆσαι καλὸν εἰ οἶοί τε εἶεν ἐπὶ Σολομῶνα ἀνάγειν τὸν χρησμὸν φάσκοντα “καὶ ἀνορθώσω τὸν θρόνον αὐτοῦ εἰς τὸν αἰῶνα, ” καὶ αὖθις μεθʼ ὅρκου διατάσεως ὀμωμοκέναι τὸν θεὸν ἐν τῷ ἁγίῳ αὐτοῦ “ ὡς ἄρα ἔσται ὁ θρόνος τοῦ προφητευομένου, ὡς ὁ ἥλιος, καὶ αἱ ἡμέραι τοῦ οὐρανοῦ.’

Solomōn pais men ōn tou Dabid kai tēs basileias diadochos pephēnen homologoumenōs. houtos de kai ton en Hierosolymois neōn tǭ theǭ prōtos edeimato, kai touton eikos hypolēpsesthai tous ek peritomēs ton prophēteuomenon einai; hous epistēsai kalon ei oioi te eien epi Solomōna anagein ton chrēsmon phaskonta “kai anorthōsō ton thronon autou eis ton aiōna, ” kai authis methʼ horkou diataseōs omōmokenai ton theon en tǭ hagiǭ autou “ hōs ara estai ho thronos tou prophēteuomenou, hōs ho hēlios, kai hai hēmerai tou ouranou.’

Solomon was admittedly David's son and successor in the kingdom. He was also the first to build the temple to God in Jerusalem, and those of the circumcision may well suppose that he is the one prophesied. It is good to ask them whether they can refer to Solomon the oracle that says, “And I will establish his throne for ever,” and again that God has sworn by his holiness with the solemnity of an oath that the throne of the one prophesied shall be as the sun and as the days of heaven.

1 Chr 17:12 (quotation, high confidence) · Ps 89:29 (88:30 LXX) (allusion, high confidence) · Ps 89:36 (88:37 LXX) (allusion, high confidence)

Notes and citation

Summary: Can the promise of an eternal throne apply to Solomon?

Cite (SBL): Eusebius, Dem. ev. 7.3.6 (Dindorf 3:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-6). (abbreviation not yet checked)

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

7.3.7Dindorf 3:474

εἰ γὰρ δή τις τοὺς χρόνους ἐξετάσειε τῆς τοῦ Σολο- μῶνος βασιλείας, τεσσαράκοντα ἔτη, οὐ πλείονα, εὑρήσει· εἰ δὲ καὶ τῶν διαδόχων αὐτοῦ συνάξοι, οὐδʼ ἐφʼ ὅλοις πεντακοσίοις ἔτεσιν εὕροι ἂν τοὺς πάντας διαγενομένους.

ei gar dē tis tous chronous exetaseie tēs tou Solo- mōnos basileias, tessarakonta etē, ou pleiona, heurēsei; ei de kai tōn diadochōn autou synaxoi, oudʼ ephʼ holois pentakosiois etesin heuroi an tous pantas diagenomenous.

For if anyone examines the length of Solomon's reign, he will find forty years, no more; and if he adds his successors too, he would find that all of them together did not last even a full five hundred years.

1 Kgs 11:42 (allusion, high confidence)

Notes and citation

Summary: Solomon reigned forty years, and his line under five hundred.

Solomon's forty years: 1 Kgs 11:42.

Cite (SBL): Eusebius, Dem. ev. 7.3.7 (Dindorf 3:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-7). (abbreviation not yet checked)

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

7.3.8Dindorf 3:474

ἀλλὰ ἔστω τοὺς αὐτοὺς καὶ μέχρι τῆς ὑστάτης ὑπὸ Ῥωμαίων πολιορκίας τοῦ Ἰουδαίων ἔθνους διαρκέσαι νομίζεσθαι· τί οὖν τοῦτο πρὸς τὴν προφητείαν ’ εἰς τὸν αἰῶνα, καὶ ὡς τὸν ἥλιον, καὶ ὡς τὰς ἡμέρας τοῦ οὐρανοῦ διαμενεῖν τὸν θρόνον αὐτοῦ” θεσπίζουσαν; τὸ δὲ καὶ ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν ” πῶς ἂν τῷ Σολομῶνι ἁρμόσειεν, ὅτε διαρρήδην ἡ κατὰ αὐτὸν ἱστορία ἀλλότρια καὶ ἀπῳκισμένα τῆς τοῦ θεοῦ εἰσποιήσεως περὶ αὐτοῦ διδάσκει;

alla estō tous autous kai mechri tēs hystatēs hypo Rhōmaiōn poliorkias tou Ioudaiōn ethnous diarkesai nomizesthai; ti oun touto pros tēn prophēteian ’ eis ton aiōna, kai hōs ton hēlion, kai hōs tas hēmeras tou ouranou diamenein ton thronon autou” thespizousan? to de kai egō esomai autǭ eis patera kai autos estai moi eis huion ” pōs an tǭ Solomōni harmoseien, hote diarrēdēn hē kata auton historia allotria kai apǭkismena tēs tou theou eispoiēseōs peri autou didaskei?

But suppose they are thought to have lasted even until the final siege of the Jewish nation by the Romans: what has this to do with the prophecy that foretells his throne will endure “for ever, and as the sun, and as the days of heaven”? And how could “I will be to him a father, and he shall be to me a son” fit Solomon, when the history about him explicitly teaches things foreign and remote from God's adoption of him?

1 Chr 17:13 (quotation, high confidence)

Notes and citation

Summary: Neither the eternal throne nor divine sonship fits Solomon.

Cite (SBL): Eusebius, Dem. ev. 7.3.8 (Dindorf 3:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-8) · Report an error

7.3.9Dindorf 3:474–475

ἄκουε δʼ οὑν οἴαν κατηγορίαν αὐτοῦ καταλέγει· “καὶ Σολομῶν ἦν φιλογύναιος, καὶ ἔλαβε γυναῖκας ἀλλοτρίας πολλὰς, καὶ τὴν θυγατέρα Φαραὼ, Μωαβίτιδας, Ἀμμανίτιδας, καὶ Ἰδουμαίας, Σύρας καὶ Χετταίας, καὶ Ἀμορραίας, ἐκ τῶν ἐθνῶν, ὧν ἀπεῖπε κύριος ὁ θεὸς τοῖς υἱοῖς Ἰσραὴλ, οὐκ εἰσελεύσεσθαι εἰς αὐτάς.’

akoue dʼ houn oian katēgorian autou katalegei; “kai Solomōn ēn philogynaios, kai elabe gynaikas allotrias pollas, kai tēn thygatera Pharaō, Mōabitidas, Ammanitidas, kai Idoumaias, Syras kai Chettaias, kai Amorraias, ek tōn ethnōn, hōn apeipe kyrios ho theos tois huiois Israēl, ouk eiseleusesthai eis autas.’

Hear what accusation it brings against him: “And Solomon was a lover of women, and he took many foreign wives, and the daughter of Pharaoh, Moabites, Ammonites, and Idumeans, Syrians and Hittites and Amorites, of the nations concerning which the Lord God told the sons of Israel, You shall not go in to them.”

1 Kgs 11:1–2 (quotation, high confidence)

Notes and citation

Summary: Scripture accuses Solomon of marrying many foreign wives against God's command.

1 Kgs 11:1–2 in the Septuagint wording (3 Kingdoms 11).

Topics: Marriage

Cite (SBL): Eusebius, Dem. ev. 7.3.9 (Dindorf 3:474–475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-9) · Report an error

7.3.10Dindorf 3:475

καὶ ἐπιφέρει τούτοις “καὶ οὐκ ἦν ἡ καρδία αὐτοῦ μετὰ κυρίου τοῦ θεοῦ αὐτοῦ, καθὼς ἡ καρδία Δαβὶδ τοῦ πατρὸς αὐτοῦ, καὶ ἐπορεύθη Σολομῶν ὀπίσω τῆς Ἀστάρτης, βδελύγματος Σιδωνίων, καὶ ὀπίσω τοῦ βασιλέως αὐτῶν εἰδώλου υἱῶν Ἄμμων. καὶ ἐποίησε Σολομῶν τὸ πονηρὸν ἐνώπιον κυρίου.”

kai epipherei toutois “kai ouk ēn hē kardia autou meta kyriou tou theou autou, kathōs hē kardia Dabid tou patros autou, kai eporeuthē Solomōn opisō tēs Astartēs, bdelygmatos Sidōniōn, kai opisō tou basileōs autōn eidōlou huiōn Ammōn. kai epoiēse Solomōn to ponēron enōpion kyriou.”

And it adds to these: “And his heart was not with the Lord his God, as the heart of David his father; and Solomon went after Astarte, the abomination of the Sidonians, and after their king, the idol of the sons of Ammon. And Solomon did evil before the Lord.”

1 Kgs 11:4–6 (quotation, high confidence)

Notes and citation

Summary: Solomon turned to idols and did evil before the Lord.

Notes on the original text

Digital text corrected (OCR: ὖ for ἦ): καὶ οὐκ ὖν ἡ → καὶ οὐκ ἦν ἡ.

Cite (SBL): Eusebius, Dem. ev. 7.3.10 (Dindorf 3:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-10) · Report an error

7.3.11Dindorf 3:475

καὶ αὖθις ἑξῆς ἐπάγει “καὶ ἤγειρε κύριος σατὰν τῷ Σολομῶνι, τὸν Ἄδερ τὸν Ἰδουμαῖον.” τὸν δὴ ἐπὶ τοσούτοις καὶ τοιούτοις διαβεβλημένον τίς ἂν αἱρεῖ λόγος πατέρα τὸν θεὸν τολμᾶν ἐπιγράφεσθαι, καὶ τὸν ἐπὶ πάντων θεὸν υἱὸν ἑαυτοῦ πρωτότοκον ἀναγορεύειν αὑτόν; πῶς δὲ ταῦτα τοτὲ μὲν ὡς περὶ αὐτοῦ λέγεται τοῦ Δαβὶδ, τοτὲ δὲ ὡς περὶ σπέρματος αὐτοῦ; ἀλλʼ οὐδὲ τῷ Δαβὶδ ἐφαρμόζοι ἂν, ὡς ἐπιστήσαντί σοι δῆλον ἔσται·

kai authis hexēs epagei “kai ēgeire kyrios satan tǭ Solomōni, ton Ader ton Idoumaion.” ton dē epi tosoutois kai toioutois diabeblēmenon tis an hairei logos patera ton theon tolman epigraphesthai, kai ton epi pantōn theon huion heautou prōtotokon anagoreuein hauton? pōs de tauta tote men hōs peri autou legetai tou Dabid, tote de hōs peri spermatos autou? allʼ oude tǭ Dabid epharmozoi an, hōs epistēsanti soi dēlon estai;

And again it adds next: “And the Lord raised up an adversary against Solomon, Ader the Idumean.” What reason would allow one accused of so many and such faults to dare to call God his father, and the God over all to proclaim him his firstborn son? And how is this said at one time as of David himself, at another as of his seed? But it would not fit David either, as will be clear to you if you consider it.

1 Kgs 11:14 (quotation, high confidence)

Notes and citation

Summary: An idolater like Solomon cannot be God's firstborn son; nor does the promise fit David himself.

1 Kgs 11:14 (Septuagint “Ader”; Hebrew Hadad).

Cite (SBL): Eusebius, Dem. ev. 7.3.11 (Dindorf 3:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-11). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-11) · Report an error

7.3.12Dindorf 3:475

οὐκοῦν τὸν ἐκ σπέρματος Δαβὶδ ἀναστήσεσθαι ἐν τούτοις δηλούμενον ἕτερον ζητητέον. ἀλλʼ οὐδεὶς ἄλλος τοιοῦτος ἐξ αὐτοῦ γέγονεν, ὡς ἱστορεῖται, ἢ ὅτι γε εἷς ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοὐ θεοῦ, ὅς μόνος τῶν πώποτε ἐκ σπέρματος Δαβὶδ βεβασιλευκότων καθʼ ὅλης ἀνηγόρευται τῆς οἰκουμένης υἱὸς Δαβὶδ, κατὰ τὴν ἔνσαρκον αὐτοῦ γένεσιν ὁμολογούμενος, καὶ τούτου γε μένει καὶ διαμενεῖ βασιλεία εἰς τὸν ἄπειρον αἰῶνα παρατείνουσα, καίτοι μυρία μὲν ἐπιβεβουλευμένη, θείᾳ δὲ καὶ ὑπὲρ ἄνθρωπον δυνάμει τὸ ἔνθεον καὶ ἀήττητον τῆς περὶ αὐτοῦ προφητείας ἀκολούθως ἐπιδεικνυμένη.

oukoun ton ek spermatos Dabid anastēsesthai en toutois dēloumenon heteron zētēteon. allʼ oudeis allos toioutos ex autou gegonen, hōs historeitai, ē hoti ge heis ho sōtēr kai kyrios hēmōn Iēsous ho Christos tou theou, hos monos tōn pōpote ek spermatos Dabid bebasileukotōn kathʼ holēs anēgoreutai tēs oikoumenēs huios Dabid, kata tēn ensarkon autou genesin homologoumenos, kai toutou ge menei kai diamenei basileia eis ton apeiron aiōna parateinousa, kaitoi myria men epibebouleumenē, theią de kai hyper anthrōpon dynamei to entheon kai aēttēton tēs peri autou prophēteias akolouthōs epideiknymenē.

So we must look for another who is indicated here as to rise from David's seed. But no other such person has come from him, as history records, except our one Savior and Lord Jesus, the Christ of God, who alone of all who have ever reigned from David's seed has been proclaimed son of David throughout the whole world, being acknowledged as such according to his birth in the flesh. His kingdom remains and will remain, extending into the boundless age; though countless plots have been laid against it, it shows, by a divine and superhuman power, the divine and unconquerable character of the prophecy about him.

Notes and citation

Summary: Only Jesus, son of David, has an unending, worldwide kingdom.

Topics: Christology, Persecution

Cite (SBL): Eusebius, Dem. ev. 7.3.12 (Dindorf 3:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-12). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-12) · Report an error

7.3.13Dindorf 3:475–476

εἰ δὲ ὀμνύντα τὸν θεὸν ἀκούεις κατὰ τοῦ ἁγίου αὐτοῦ, ὡς πατρὸς ἄκουε ὀμνύντος κατὰ τοὐ θεοῦ λόγου, τοῦ πάντων αἰώνων προυφεστῶτος, ἁγίου καὶ μονογενοῦς αὐτοῦ παιδὸς, ὅν ποικίλως έθεολόγησαν αἱ πρόσθεν ἡμῖν παρατεθεῖσαι φωναὶ, καθʼ οὖ ὅμνυσιν ὁ θεὸς καὶ πατὴρ αὐτοῦ, ὡς κατὰ ἠγαπημένου, τὸν ἐκ σπέρματος Δαβὶδ τὸν ἅπειρον αἰῶνα δοξάσειν· ὅ καὶ γέγονεν ὅτε ὁ λόγος σὰρξ γενόμενος τὸν ἐκ σπέρματος Δαβὶδ ἀνείληφέ τε καὶ ἐθεοποίησε. διὸ καὶ υἱὸν αὐτὸν άναγορεύει λέγων, “ἐγὼ ἕσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἕσται μοι εἰς υἱόν.”

ei de omnynta ton theon akoueis kata tou hagiou autou, hōs patros akoue omnyntos kata tou theou logou, tou pantōn aiōnōn prouphestōtos, hagiou kai monogenous autou paidos, hon poikilōs etheologēsan hai prosthen hēmin paratetheisai phōnai, kathʼ ou homnysin ho theos kai patēr autou, hōs kata ēgapēmenou, ton ek spermatos Dabid ton hapeiron aiōna doxasein; ho kai gegonen hote ho logos sarx genomenos ton ek spermatos Dabid aneilēphe te kai etheopoiēse. dio kai huion auton anagoreuei legōn, “egō hesomai autǭ eis patera, kai autos hestai moi eis huion.”

And if you hear God swearing by his holy one, understand the Father swearing by God the Word, who exists before all ages, his holy and only-begotten Son, whom the passages set out earlier have spoken of as God in various ways; by him, as by his Beloved, God his Father swears that he will glorify for the boundless age the one from David's seed. This happened when the Word, becoming flesh, assumed and deified the one from David's seed. Therefore he proclaims him Son, saying: “I will be to him a father, and he shall be to me a son.”

Ps 89:35 (88:36 LXX) (allusion, high confidence) · John 1:14 (allusion, high confidence) · 1 Chr 17:13 (quotation, high confidence)

Notes and citation

Summary: God's oath “by his holy one” is an oath by the Word, who assumed and deified the man from David's seed.

Eusebius reads “by my holy one” (ἐν τῷ ἁγίῳ μου, Ps 89:35) as “by my Holy One,” the Word. His language of the Word assuming and “deifying” the man from David's seed is translated as written.

Notes on the original text

Digital text corrected (OCR garbled; stray letter): αὐτοπυ παιδὸς → αὐτοῦ παιδὸς; Δοαβὶδ → Δαβὶδ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.13 (Dindorf 3:475–476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-13). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-13) · Report an error

7.3.14Dindorf 3:476

καὶ πάλιν “κἀγὼ πρωτότοκον θήσομαι αὐτόν.” σαφως τοι γαροῦν ἐκ τούτων ὁ υἱος τοῦ θεοῦ ὁ πρωτότοκος ἐκ σπέρματος ἕσεσθαι Δαβὶδ άνείρηται, ὥστε ἕνα καὶ τὸν αὐτὸν εἶναι τὸν υἱὸν τοῦ Δαβὶδ τῷ θεοῦ υἱῷ καὶ τὸν υἱὸν τοῦ θεοῦ τῷ Δαβίδ. διʼ ὦν ἐναργῶς ὁ πρωτόἀνθρώπου γενἠσεσθαι προεφητεύετο.

kai palin “kagō prōtotokon thēsomai auton.” saphōs toi garoun ek toutōn ho huios tou theou ho prōtotokos ek spermatos hesesthai Dabid aneirētai, hōste hena kai ton auton einai ton huion tou Dabid tǭ theou huiǭ kai ton huion tou theou tǭ Dabid. diʼ ōn enargōs ho prōtoanthrōpou genēsesthai proephēteueto.

And again: “And I will make him firstborn.” Clearly, then, from these words the firstborn Son of God is declared to be of the seed of David, so that the son of David is one and the same with the Son of God, and the Son of God with the son of David. By these words it was plainly prophesied that the firstborn [of God would become the son] of a man.

Textual problem in this passage: see the notes.

Ps 89:27 (88:28 LXX) (quotation, high confidence)

Notes and citation

Summary: The son of David and the firstborn Son of God are one and the same.

The last sentence is corrupt in the digital text (ὁ πρωτόἀνθρώπου γενἠσεσθαι); words have dropped out, and the sense given in brackets is conjectural.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.14 (Dindorf 3:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-14). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-14) · Report an error

7.3.15Dindorf 3:476

καὶ τοῦτο δὲ τὸ λόγιον ἡ τοῦ εὐαγγελίου γραφὴ ἐπισφραγίζεται, διʼ ὦν φησιν ἐπιστάντα τὸν Γαβριὴλ τῇ ἁγίᾳ παρθένῳ φάναι περὶ τοῦ σωτῆρος ἡμῶν“ οὖτος ἕσται μέγας, καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνου Δαβὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἕσται τέλος.”

kai touto de to logion hē tou euangeliou graphē episphragizetai, diʼ ōn phēsin epistanta ton Gabriēl tę̄ hagią parthenǭ phanai peri tou sōtēros hēmōn“ outos hestai megas, kai huios hypsistou klēthēsetai, kai dōsei autǭ kyrios ho theos ton thronou Dabid tou patros autou, kai basileusei epi ton oikon Iakōb eis tous aiōnas, kai tēs basileias autou ouk hestai telos.”

The Gospel scripture puts its seal on this oracle too, where it says that Gabriel, standing by the holy virgin, said of our Savior: “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 1:32–33 (quotation, high confidence)

Notes and citation

Summary: Gabriel's words to Mary confirm the promise to David.

Notes on the original text

Digital text corrected (OCR garbled; repeated syllable; words run together): παρθένῳφάναι → παρθένῳ φάναι; υὑὸς → υἱὸς; βασιλεύσει λεύσει → βασιλεύσει.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.15 (Dindorf 3:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-15). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-15) · Report an error

7.3.16Dindorf 3:476

καὶ μετὰ βραχέα δὲ ἐν τῷ αύτῷ εὐαγγελίῳ Ζαχαρίας ὁ τοῦ Ἱωάννου πατὴρ τάδε περὶ τοῦ Χριστοῦ θεσπίζει “εὐλογητὸς κὐριος ὁ θεὸς τοῦ Ἰσραὴλ, ὅτι ἐπεσκέψατο καὶ έποίησε λύτρωσιν τῷ λαῷ αὑτοῦ, καὶ ἥγειρε κέρας σωτηρίας ἡμῖν ἐν οἵκῳ Δαβὶδ τοῦ παιδὸς αὑτοῦ, καθὼς ἐλάλησε διὰ στόματος τῶν ἁγίων ἀπʼ αἰῶνος αὐτοῦ προφητῶν.”

kai meta brachea de en tǭ autǭ euangeliǭ Zacharias ho tou Hiōannou patēr tade peri tou Christou thespizei “eulogētos kyrios ho theos tou Israēl, hoti epeskepsato kai epoiēse lytrōsin tǭ laǭ hautou, kai hēgeire keras sōtērias hēmin en hoikǭ Dabid tou paidos hautou, kathōs elalēse dia stomatos tōn hagiōn apʼ aiōnos autou prophētōn.”

And a little later in the same Gospel, Zechariah the father of John prophesies thus about Christ: “Blessed be the Lord God of Israel, for he has visited and wrought redemption for his people, and has raised up a horn of salvation for us in the house of David his servant, as he spoke through the mouth of his holy prophets from of old.”

Luke 1:68–70 (quotation, high confidence)

Notes and citation

Summary: Zechariah's hymn celebrates the horn of salvation in David's house.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.16 (Dindorf 3:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-16). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-16) · Report an error

7.3.17Dindorf 3:476–477

άλλʼ ὅτι μὲν τὸν ἐπηγγελμένον τῷ Δαβὶδ αἰώνιον θρόνον ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ καὶ οὐδὲ ἄλλος ἀνθρώ- πων ἀπείληφεν, ἱκαναὶ πιστώσασθαι αἶ προπαρατεθεῖσαι μαρτυρίαι, ἥ τε τοῦ Γαβριὴλ καὶ ἡ τοῦ Ζαχαρίου, διʼ ὧν καὶ συνίσταται ἐκ σπέρματος γεγονὼς Δαβὶδ κατὰ σάρκα.

allʼ hoti men ton epēngelmenon tǭ Dabid aiōnion thronon ho sōtēr kai kyrios hēmōn Iēsous ho Christos tou theou kai oude allos anthrō- pōn apeilēphen, hikanai pistōsasthai ai proparatetheisai martyriai, hē te tou Gabriēl kai hē tou Zachariou, diʼ hōn kai synistatai ek spermatos gegonōs Dabid kata sarka.

That our Savior and Lord Jesus, the Christ of God, and no other man, received the eternal throne promised to David, the testimonies set out before, of Gabriel and of Zechariah, are enough to confirm; and through them it is established that he was born of the seed of David according to the flesh.

Notes and citation

Summary: Gabriel and Zechariah confirm Jesus' Davidic descent and eternal throne.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.17 (Dindorf 3:476–477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-17). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-17) · Report an error

7.3.18Dindorf 3:477

τίνι δὲ λόγῳ τὸν Ἰωσὴφ γενεαλογοῦσιν οἶ ἱεροὶ εὐαγγελισταὶ, καίπερ μὴ ὄντος τοῦ σωτῆρος ἡμῶν ἐξ αὐτοῦ, ἀλλʼ ἐξ ἁγίου πνεύματος καὶ τῆς ἁγίας παρθένου, ὅπως τε καὶ αὕτη ἡ τοῦ κυρίου μήτηρ ἀπὸ γένους καὶ σπέρματος ἀποδείκνυται εἶναι Δαβὶδ, ἐν τῷ πρώτῳ τῶν εἰς τὴν γενεαλο- γίαν τοῦ σωτῆρος ἡμῶν ζητημάτων καὶ λύσεων διειληφότος, ἐπʼ ἐκεῖνα τοὺς φιλομαθεῖς ἀναπέμπομεν, ἐφʼ ἑτέραν ἡμᾶς ὑπόθεσιν κατεπείγοντος τοῦ παρόντος καιροῦ. Ἀπὸ Ψαλμοῦ οα΄. “ Ὁ θεὸς τὸ κρίμα σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως.”

tini de logǭ ton Iōsēph genealogousin oi hieroi euangelistai, kaiper mē ontos tou sōtēros hēmōn ex autou, allʼ ex hagiou pneumatos kai tēs hagias parthenou, hopōs te kai hautē hē tou kyriou mētēr apo genous kai spermatos apodeiknytai einai Dabid, en tǭ prōtǭ tōn eis tēn genealo- gian tou sōtēros hēmōn zētēmatōn kai lyseōn dieilēphotos, epʼ ekeina tous philomatheis anapempomen, ephʼ heteran hēmas hypothesin katepeigontos tou parontos kairou. Apo Psalmou oa΄. “ Ho theos to krima sou tǭ basilei dos, kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs.”

For what reason the holy evangelists trace Joseph's genealogy, although our Savior was not from him but from the Holy Spirit and the holy virgin, and how the Lord's mother herself is shown to be of the family and seed of David, I have treated in the first book of the Questions and Solutions on the genealogy of our Savior; I refer those eager to learn to that work, since the present occasion presses us on to another subject. From Psalm 71: “O God, give your judgment to the king, and your righteousness to the king's son.”

Ps 72:1 (71:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Eusebius refers readers to his Questions on the genealogy for Joseph's genealogy and Mary's Davidic descent, then quotes Psalm 72.

The work referred to is Eusebius's Gospel Questions and Solutions (Quaestiones evangelicae), which survives only in epitome. Eusebius numbers the psalm 71 (Septuagint); Protestant Psalm 72.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.18 (Dindorf 3:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-18). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-18) · Report an error

7.3.19Dindorf 3:477

καὶ ἐξῆς ἐπιλέγει ‘καὶ συμπαραμενεῖ τῷ ἡλίῳ, καὶ πρὸ τῆς σελήνης, γενεάς γενεῶν, καταβήσεται ὡς ὑετὸς ἐπὶ πόκον καὶ ὡσεὶ σταγόνες στάζουσαι ἐπὶ τὴν γῆν. ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ πλῆθος εἰρήνης, ἴως οὑ ἀνταναιρεθῇ ἡ σελήνη, καὶ κατακυριεύσει ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμοῦ ἴως περάτων τῆς οἰκουμένης.”

kai exēs epilegei ‘kai symparamenei tǭ hēliǭ, kai pro tēs selēnēs, geneas geneōn, katabēsetai hōs hyetos epi pokon kai hōsei stagones stazousai epi tēn gēn. anatelei en tais hēmerais autou dikaiosynē, kai plēthos eirēnēs, iōs hou antanairethę̄ hē selēnē, kai katakyrieusei apo thalassēs heōs thalassēs, kai apo potamou iōs peratōn tēs oikoumenēs.”

And next he adds: “And he shall continue with the sun, and before the moon, for generations of generations. He shall come down like rain upon a fleece, and like drops falling upon the earth. In his days righteousness shall rise, and abundance of peace, until the moon is taken away; and he shall have dominion from sea to sea, and from the river to the ends of the world.”

Ps 72:5–8 (71:5-8 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72:5–8: the king will endure and rule from sea to sea.

Cite (SBL): Eusebius, Dem. ev. 7.3.19 (Dindorf 3:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-19). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-19) · Report an error

7.3.20Dindorf 3:477–478

καὶ μετὰ βραχέα φησὶν “ὑπεραρθήσεται ὑπὲρ τὸν Λίβανον ὁ καρπὸς αὐτοῦ. ἔσται τὸ ὄνομα αὐτοῦ εὐλογημἐνον εἰς τοὺς αἰῶνας, πρὸ τοῦ ἡλίου διαμενεῖ τὸ ὄνομα αὐτοῦ, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πᾶσαι αἶ φυλαὶ τῆς γῆς, πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν.”

kai meta brachea phēsin “hyperarthēsetai hyper ton Libanon ho karpos autou. estai to onoma autou eulogēmenon eis tous aiōnas, pro tou hēliou diamenei to onoma autou, kai eneulogēthēsontai en autǭ pasai ai phylai tēs gēs, panta ta ethnē makariousin auton.”

And a little later he says: “His fruit shall be exalted above Lebanon. His name shall be blessed for ever; his name shall remain before the sun; and all the tribes of the earth shall be blessed in him; all the nations shall call him blessed.”

Ps 72:16–17 (71:16-17 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72:16–17: all nations will be blessed in the king.

Cite (SBL): Eusebius, Dem. ev. 7.3.20 (Dindorf 3:477–478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-20). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-20) · Report an error

7.3.21Dindorf 3:478

Ἐπειδὴ γέγραπται εἰς Σολομῶνα ὁ Ψαλμὸς, ὁ πρῶτος τοῦ Ψαλμοῦ στίχος εἰς αὐτὸν ἀναφέροιτο, τὰ δὲ ἑπόμενα πάντα εἰς τὸν υἱὸν Σολομῶνος, οὐ τὸν Ῥοβοὰμ, ὃς μετʼ αὐτὸν ἐβασίλευσε τοῦ Ἰσραὴλ, ἀλλὰ τὸν ἐκ σπέρματος αὐτοῦ κατὰ σάρκα γενόμενον τὸν Χριστὸν τοῦ θεοῦ.

Epeidē gegraptai eis Solomōna ho Psalmos, ho prōtos tou Psalmou stichos eis auton anapheroito, ta de hepomena panta eis ton huion Solomōnos, ou ton Rhoboam, hos metʼ auton ebasileuse tou Israēl, alla ton ek spermatos autou kata sarka genomenon ton Christon tou theou.

Since the psalm is written for Solomon, the first verse of the psalm may be referred to him, but all that follows to the son of Solomon—not Rehoboam, who reigned over Israel after him, but the Christ of God, who was born of his seed according to the flesh.

Notes and citation

Summary: Psalm 72's first verse refers to Solomon; the rest to Christ, his descendant.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.21 (Dindorf 3:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-21). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-21) · Report an error

7.3.22Dindorf 3:478

ὅτι γὰρ οὐκ ἐπὶ τὸν Σολομῶνα, οὐδὲ ἐπὶ τὸν τούτου διάδοχον ἀναφέρειν δυνα- τὸν τὰ ἐν τῷ Ψαλμῷ διὰ τὰ περὶ αὐτοῦ δεδηλωμένα πᾶς ὁ μὴ ἀνεπιστήμων τῶν θείων ὁμολογήσει γραφῶν. ἀλλὰ καὶ πῶς οἷόν τε ἐπὶ Σολομῶνα ἢ ἐπὶ τὸν τούτου υἱὸν Ῥοβοὰμ ἐκλαμβάνειν τὰ ἐμφερόμενα διʼ ὅλου τοὐ Ψαλμοῦ; οἷον τὸ κατακυριεύσει ἀπὸ θαλάσσης ἴως θαλάσσης, καὶ ἀπὸ ποταμοῦ ἴως περάτων τῆς οἰκουμένης.” καὶ τὸ “συμπαραμενεῖ τῷ ἡλίῳ καὶ πρὸ τῆς σελήνης γενεὰς γενεῶν, ” καὶ ὅσα ἄλλα τούτοις ὅμοια ἐπιλέγεται.

hoti gar ouk epi ton Solomōna, oude epi ton toutou diadochon anapherein dyna- ton ta en tǭ Psalmǭ dia ta peri autou dedēlōmena pas ho mē anepistēmōn tōn theiōn homologēsei graphōn. alla kai pōs hoion te epi Solomōna ē epi ton toutou huion Rhoboam eklambanein ta empheromena diʼ holou tou Psalmou? hoion to katakyrieusei apo thalassēs iōs thalassēs, kai apo potamou iōs peratōn tēs oikoumenēs.” kai to “symparamenei tǭ hēliǭ kai pro tēs selēnēs geneas geneōn, ” kai hosa alla toutois homoia epilegetai.

That the contents of the psalm cannot be referred to Solomon, nor to his successor, because of what is revealed about him, anyone not ignorant of the divine Scriptures will admit. How could one take what is said throughout the psalm of Solomon or of his son Rehoboam? For instance, “he shall have dominion from sea to sea, and from the river to the ends of the world,” and “he shall continue with the sun and before the moon for generations of generations,” and whatever else is said like these.

Ps 72:5 (71:5 LXX) (quotation, high confidence) · Ps 72:8 (71:8 LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm's universal and eternal claims cannot refer to Solomon or Rehoboam.

Notes on the original text

Digital text corrected (word dropped (restored from 7.3.19)): συμπαραμενεῖ τῷ καὶ πρὸ → συμπαραμενεῖ τῷ ἡλίῳ καὶ πρὸ.

Cite (SBL): Eusebius, Dem. ev. 7.3.22 (Dindorf 3:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-22). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-22) · Report an error

7.3.23Dindorf 3:478

διόπερ ἀβασανίστως ἀποδοθείη ἂν ὁ μὲν φάσκων ἐν ἀρχῇ τοῦ λόγος “ ὁ θεὸς τὸ κρίμα σου τῷ βασιλεῖ δός, ” ἐπʼ αὐ- τὸν ἐκεῖνον Σολομῶνα· ὁ ἐπιλέγων δὲ “καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως, ” ἐπὶ τὸν Σολομῶνος υἱὸν, οὐ τὸν πρωτότοκον ἐκεῖνον τὸν διάδοχον αὐτοῦ τῆς βασιλείας γενόμενον (οὐδʼ ὅλοις γὰρ ἐκεῖνος ἑπτακαίδεκα ἔτεσι μόνου τοῦ Ἰουδαίων ἔθνους προστὰς κάκιστα κέχρητο τῇ ἀρχῇ, ) ἀλλʼ οὐδʼ ἐφʼ ἕτερον τῶν Ῥοβοὰμ τὸν θρόνον τῆς τοῦ Σολομῶνος βασιλείας διαδεξαμένων, ἐπὶ μόνον δὲ τὸν ἐκ σπέρματος Δαβὶδ, οὕτω καὶ τοῦ Σολομῶνος υἱὸν ὡς καὶ τοῦ Δαβὶδ χρηματίσαντα.

dioper abasanistōs apodotheiē an ho men phaskōn en archę̄ tou logos “ ho theos to krima sou tǭ basilei dos, ” epʼ au- ton ekeinon Solomōna; ho epilegōn de “kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs, ” epi ton Solomōnos huion, ou ton prōtotokon ekeinon ton diadochon autou tēs basileias genomenon (oudʼ holois gar ekeinos heptakaideka etesi monou tou Ioudaiōn ethnous prostas kakista kechrēto tę̄ archę̄, ) allʼ oudʼ ephʼ heteron tōn Rhoboam ton thronon tēs tou Solomōnos basileias diadexamenōn, epi monon de ton ek spermatos Dabid, houtō kai tou Solomōnos huion hōs kai tou Dabid chrēmatisanta.

Therefore it may without difficulty be explained that the verse at the beginning, “O God, give your judgment to the king,” refers to Solomon himself; and the continuation, “and your righteousness to the king's son,” to Solomon's son—not that firstborn who succeeded him in the kingdom (for he ruled the Jewish nation alone for not even a full seventeen years and used his power very badly), nor any other of those who succeeded Rehoboam on the throne of Solomon's kingdom, but only the one from David's seed, who was called son of Solomon just as he was called son of David.

Ps 72:1 (71:1 LXX) (quotation, high confidence) · 1 Kgs 14:21 (allusion, medium confidence)

Notes and citation

Summary: “The king's son” is not Rehoboam or his successors but Christ, descendant of Solomon and David.

Rehoboam reigned seventeen years (1 Kgs 14:21).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.23 (Dindorf 3:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-23). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-23) · Report an error

7.3.24Dindorf 3:478–479

οὗτος δʼ ἦν ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστός. τούτου γὰρ μόνου καὶ οὐδʼ ἑτέρου τῶν πώποτε ὁ τῆς ἐνθέου βασιλείας θρόνος συμπαραμενεῖ τῷ ἡλίῳ. καὶ οὗτός γε, ἀλλʼ οὐδεὶς ἕτερος ἀνθρώπων, πρὸ τῆς σελήνης καὶ πρὸ τῆς τοῦ κόσμου συστάσεως, ἅτε λόγος ὢν θεοῦ, προϋπῆρχεν, ἔσταξέ τε μόνος οὗτος οὐρανόθεν δρόσου δίκην ἐπὶ πᾶσαν τὴν γῆν· εἴρηταί τε αὐτὸν καὶ εἰς πάντας ἀνθρώπους ἀνατεταλκέναι κατὰ τὰ μικρῷ πρόσθεν ἡμῖν ἀποδεδομένα, καὶ δικαιοσύνη παραμένουσα μέχρι τῆς τοῦ βίου συντελείας, ἥτις ἀνταναίρεσις ὠνόμασται τῆς σελήνης.

houtos dʼ ēn ho sōtēr kai kyrios hēmōn Iēsous ho Christos. toutou gar monou kai oudʼ heterou tōn pōpote ho tēs entheou basileias thronos symparamenei tǭ hēliǭ. kai houtos ge, allʼ oudeis heteros anthrōpōn, pro tēs selēnēs kai pro tēs tou kosmou systaseōs, hate logos ōn theou, proÿpērchen, estaxe te monos houtos ouranothen drosou dikēn epi pasan tēn gēn; eirētai te auton kai eis pantas anthrōpous anatetalkenai kata ta mikrǭ prosthen hēmin apodedomena, kai dikaiosynē paramenousa mechri tēs tou biou synteleias, hētis antanairesis ōnomastai tēs selēnēs.

This was our Savior and Lord Jesus Christ. Of him alone and of no other who ever lived, the throne of the divine kingdom will continue with the sun. And he, and no other human being, pre-existed before the moon and before the establishment of the world, being the Word of God; and he alone dropped from heaven like dew upon the whole earth. He is said to have risen for all people, according to what we explained a little earlier, and righteousness remains until the consummation of life, which is called the taking away of the moon.

Ps 72:5–7 (71:5-7 LXX) (allusion, high confidence)

Notes and citation

Summary: Only Christ, the pre-existent Word, fits the psalm: his reign endures, he came down like dew, and righteousness lasts until the end.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 7.3.24 (Dindorf 3:478–479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-24). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-24) · Report an error

7.3.25Dindorf 3:479

ἐναργῶς τε ἡ τοῦ σωτῆρος ἡμῶν δύναμις κρατεῖ καὶ κυριεύει τῶν ἐξ ἑῴας θαλάσσης καὶ ἐπὶ δύοντα ἥλιον, ἐνεργεῖν μὲν ἀρξαμένη ἀπὸ ποταμοῦ, ἤτοι τοῦ κατὰ λουτρὸν μυστηρίου, ἢ καὶ ἀφʼ οὗπερ κατὰ τὸν Ἰορδάνην πρῶτον φανεὶς ἤρξατο τῆς εἰς ἀνθρώπους εὐεργεσίας.

enargōs te hē tou sōtēros hēmōn dynamis kratei kai kyrieuei tōn ex heǭas thalassēs kai epi dyonta hēlion, energein men arxamenē apo potamou, ētoi tou kata loutron mystēriou, ē kai aphʼ houper kata ton Iordanēn prōton phaneis ērxato tēs eis anthrōpous euergesias.

And plainly our Savior's power rules and has dominion from the eastern sea to the setting sun, having begun to work from the river—either the mystery of the washing, or from the time when he first appeared at the Jordan and began his benefaction to human beings.

Ps 72:8 (71:8 LXX) (allusion, high confidence) · Matt 3:13–17 (allusion, medium confidence)

Notes and citation

Summary: Christ's rule spreads worldwide, beginning “from the river”: baptism or the Jordan.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 7.3.25 (Dindorf 3:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-25). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-25) · Report an error

7.3.26Dindorf 3:479

παρεκταθεῖσα γοῦν ἐξ ἐκείνου ἡ ἐν ἀνθρώποις βασιλεία αὐτοῦ διῆλθε καθʼ ὅλης τῆς οἰκουμένης. Λιβάνου δὲ ἐπινοουμένης τῆς Ἰερουσαλὴμ, ὡς ἀπὸ πλείστων ὅσων προφητειῶν ἀποδείκνυται, διὰ τὸ πάλαι ἐν αὐτῇ ἁγίασμα καὶ τὸ θυσιαστήριον, τά τε ἐπὶ τούτῳ εἰς τιμὴν ἀναφερόμενα λιβάνου δίκην τῷ θεῷ, ὁ τοῦ Χριστοῦ καρπὸς ἡ ἐξ ἐθνῶν ἐκκλησία ὑπὲρ τὸν Λίβανον ἀρθήσεσθαι θεσπίζεται.

parektatheisa goun ex ekeinou hē en anthrōpois basileia autou diēlthe kathʼ holēs tēs oikoumenēs. Libanou de epinooumenēs tēs Ierousalēm, hōs apo pleistōn hosōn prophēteiōn apodeiknytai, dia to palai en autę̄ hagiasma kai to thysiastērion, ta te epi toutǭ eis timēn anapheromena libanou dikēn tǭ theǭ, ho tou Christou karpos hē ex ethnōn ekklēsia hyper ton Libanon arthēsesthai thespizetai.

From then, at any rate, his kingdom among human beings extended through the whole world. And since Jerusalem is understood by “Lebanon,” as is shown by very many prophecies, because of the sanctuary and altar formerly in it and the offerings brought there to God's honor like frankincense, it is foretold that the fruit of Christ, the church of the nations, will be exalted above Lebanon.

Ps 72:16 (71:16 LXX) (allusion, high confidence)

Notes and citation

Summary: Lebanon signifies Jerusalem; the church, Christ's fruit, is exalted above it.

The link between Lebanon (Λίβανος) and frankincense (λίβανος) is a wordplay in the Greek.

Cite (SBL): Eusebius, Dem. ev. 7.3.26 (Dindorf 3:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-26). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-26) · Report an error

7.3.27Dindorf 3:479–480

ἐπὶ σχολῆς δʼ ἂν ὁ φιλομαθὴς ἑαυτῷ τὸν Ψαλμὸν πρὸς λέξιν βασανίσας, μόνῳ τῷ ἡμετέρῳ κυρίῳ τὰ ἐν αὐτῷ προσήκειν ὁμολογήσειεν ἂν, ἀλλὰ οὔτε τῷ παλαιῷ Σολομῶνι οὔτε ἑτέρῳ τῶν μετʼ αὐτὸν βασιλέων ἑνὸς ἔθνους τῶν Ἰουδαίων ἀρξάντων, καὶ οὐ πλέον ὀλιγοστῶν ἐτῶν, καὶ οὐδʼ ἐφʼ ἑτέρας ἢ μόνης τῆς Ἰου- δαίας γῆς. Ἀπὸ τοῦ Ἠσαίου.

epi scholēs dʼ an ho philomathēs heautǭ ton Psalmon pros lexin basanisas, monǭ tǭ hēmeterǭ kyriǭ ta en autǭ prosēkein homologēseien an, alla oute tǭ palaiǭ Solomōni oute heterǭ tōn metʼ auton basileōn henos ethnous tōn Ioudaiōn arxantōn, kai ou pleon oligostōn etōn, kai oudʼ ephʼ heteras ē monēs tēs Iou- daias gēs. Apo tou Ēsaiou.

The student who at leisure tests the psalm word by word would confess that its contents belong to our Lord alone, and neither to Solomon of old nor to any other of the kings after him, who ruled one nation, the Jews, for no more than a few years and over no other land than Judea alone. From Isaiah.

Notes and citation

Summary: Psalm 72 fits Christ alone, not Solomon or his successors.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.27 (Dindorf 3:479–480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-27). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-27) · Report an error

7.3.28Dindorf 3:480

“Καὶ ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπὶ αὐτὸν πνεῦμα θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ. οὐ κατὰ τὴν δόξαν κρινεῖ, οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει, ἀλλὰ κρινεῖ ταπεινῷ κρίσιν, καὶ ἐλέγξει τοὺς ταπεινοὺς τῆς γῆς.

“Kai exeleusetai rhabdos ek tēs rhizēs Iessai, kai anthos ek tēs rhizēs anabēsetai, kai epanapausetai epi auton pneuma theou, pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnōseōs kai eusebeias, emplēsei auton pneuma phobou theou. ou kata tēn doxan krinei, oude kata tēn lalian elenxei, alla krinei tapeinǭ krisin, kai elenxei tous tapeinous tēs gēs.

“And there shall come forth a rod from the root of Jesse, and a flower shall come up from the root; and the Spirit of God shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and strength, a spirit of knowledge and godliness; a spirit of the fear of God shall fill him. He shall not judge by appearance, nor reprove by speech; but he shall judge the lowly with judgment and reprove the lowly of the earth.

Isa 11:1–4 (quotation, high confidence)

Notes and citation

Summary: Isaiah 11:1–4: a rod from the root of Jesse, filled with the Spirit.

Isa 11:1–4 in the Septuagint wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.28 (Dindorf 3:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-28). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-28) · Report an error

7.3.29Dindorf 3:480

καὶ ἔσται δικαιοσύνῃ ἐζωσμένος τὴν ὀσφὺν αὑτοῦ, καὶ ἀληθείᾳ εἱλημένος τὰς πλευρὰς αὑτοῦ, καὶ συμβοσκηθήσεται λύκος μετὰ ἀρνὸς, καὶ πάρδαλίς συναναπαύσεται ἐρίφῳ, καὶ μοσχάριον καὶ λέων ἅμα βοσκηθήσονται, καὶ ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσι, καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή. ”

kai estai dikaiosynę̄ ezōsmenos tēn osphyn hautou, kai alētheią heilēmenos tas pleuras hautou, kai symboskēthēsetai lykos meta arnos, kai pardalis synanapausetai eriphǭ, kai moscharion kai leōn hama boskēthēsontai, kai estai hē rhiza tou Iessai, kai ho anistamenos archein ethnōn, epʼ autǭ ethnē elpiousi, kai estai hē anapausis autou timē. ”

And he shall be girded about his loins with righteousness, and wrapped about his sides with truth. And the wolf shall feed with the lamb, and the leopard shall lie down with the kid, and the calf and the lion shall feed together. And there shall be the root of Jesse, and he who rises to rule the nations; in him shall the nations hope; and his rest shall be honor.”

Isa 11:5–7 (quotation, high confidence) · Isa 11:10 (quotation, high confidence)

Notes and citation

Summary: Isaiah 11:5–10: peace among beasts and the root of Jesse ruling the nations.

Isa 11:5–7 and 11:10, Septuagint wording, with verses 8–9 omitted.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.29 (Dindorf 3:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-29). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-29) · Report an error

7.3.30Dindorf 3:480

Ὁ δηλούμενος ἐνταῦθα Ἰεσσαὶ πατὴρ ἦν τοῦ Δαβίδ. ὥσπερ οὖν ἐν ταῖς πρὸ ταύτης προφητείαις ἐκ καρποῦ καὶ σπέρματος Δαβὶδ προελεύσεσθαι ἐλέγετο, καὶ πάλιν ἐκ σπέρματος Σολομῶνος, τὸν αὐτὸν τρόπον κἀνταῦθα, πλείστοις ἔτεσιν ὕστερον τῆς τοῦ Δαβὶδ οὐ μόνον, ἀλλὰ καὶ τῆς τοῦ Σολομῶνος τελευτῆς, ἐκ ῥίζης Ἰεσσαὶ, δῆλον δʼ ὅτι καὶ ἐκ τῆς τοῦ Δαβὶδ, προελεύσεσθαί τις θεσπίζεται.

Ho dēloumenos entautha Iessai patēr ēn tou Dabid. hōsper oun en tais pro tautēs prophēteiais ek karpou kai spermatos Dabid proeleusesthai elegeto, kai palin ek spermatos Solomōnos, ton auton tropon kantautha, pleistois etesin hysteron tēs tou Dabid ou monon, alla kai tēs tou Solomōnos teleutēs, ek rhizēs Iessai, dēlon dʼ hoti kai ek tēs tou Dabid, proeleusesthai tis thespizetai.

The Jesse indicated here was David's father. So, just as in the prophecies before this he was said to come forth from the fruit and seed of David, and again from the seed of Solomon, in the same way here too, very many years after the death not only of David but also of Solomon, it is foretold that someone will come forth from the root of Jesse, clearly also from that of David.

Notes and citation

Summary: Long after David and Solomon, Isaiah foretells one from Jesse's root.

Cite (SBL): Eusebius, Dem. ev. 7.3.30 (Dindorf 3:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-30). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-30) · Report an error

7.3.31Dindorf 3:480–481

λύσει δὲ ὁ παρὼν λόγος τὴν ἐν τοῖς πρόσθεν νομιζομένην παρὰ Ἰουδαίοις περὶ τοῦ Σολομῶνος ἀμφιβολίαν. μετὰ πλεῖστον γοῦν τῆς τοῦ Σολομῶνος τελευτῆς χρόνον ταῦτα Ἠσαΐας περί τινος ἑτέρου προφητεύει, μέλλοντος ἐκ ῥίζης Ἰεσσαὶ καὶ ἐκ σπέρματος Δαβὶδ ἀναφα- νήσεσθαι.

lysei de ho parōn logos tēn en tois prosthen nomizomenēn para Ioudaiois peri tou Solomōnos amphibolian. meta pleiston goun tēs tou Solomōnos teleutēs chronon tauta Ēsaïas peri tinos heterou prophēteuei, mellontos ek rhizēs Iessai kai ek spermatos Dabid anapha- nēsesthai.

The present oracle will resolve the doubt about Solomon that the Jews think exists in the earlier passages. For Isaiah prophesies these things a very long time after Solomon's death, about someone else who was to appear from the root of Jesse and the seed of David.

Notes and citation

Summary: Isaiah's later prophecy shows the promised heir is not Solomon.

Notes on the original text

Digital text corrected (OCR: dropped letter; OCR: α for ο): Σολομῶνας τελευτῆς → Σολομῶνος τελευτῆς; μέλλονος → μέλλοντος.

Cite (SBL): Eusebius, Dem. ev. 7.3.31 (Dindorf 3:480–481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-31). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-31) · Report an error

7.3.32Dindorf 3:481

ὅτι δὲ οὐδʼ ἐφʼ ἕτερον ἢ ἐπὶ τὸν ἡμέτερον σωτῆρα τὸν Χριστὸν τοῦ θεοῦ ἀνάγεται τὰ δηλούμενα, ἐκ ῥίζης γενόμενον Δαβίδ τε καὶ Ἰεσσαὶ, οὐκ οἶμαί τινα ἀμφιβάλλειν, ἐπιστήσαντα τῇ τε ἐπαγγελίᾳ τῆς προρρήσεως φασκούσῃ “καὶ ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσι, ’ καὶ τοῖς ἐπὶ τοῦ σωτῆρος ἡμῶν δεικνυμένοις ἀποτελέσμασι.

hoti de oudʼ ephʼ heteron ē epi ton hēmeteron sōtēra ton Christon tou theou anagetai ta dēloumena, ek rhizēs genomenon Dabid te kai Iessai, ouk oimai tina amphiballein, epistēsanta tę̄ te epangelią tēs prorrēseōs phaskousę̄ “kai estai hē rhiza tou Iessai, kai ho anistamenos archein ethnōn, epʼ autǭ ethnē elpiousi, ’ kai tois epi tou sōtēros hēmōn deiknymenois apotelesmasi.

That what is indicated refers to no other than our Savior, the Christ of God, born from the root of David and Jesse, I do not think anyone will doubt who attends both to the promise of the prediction, which says, “And there shall be the root of Jesse, and he who rises to rule the nations; in him shall the nations hope,” and to the fulfillments shown in our Savior.

Isa 11:10 (quotation, high confidence)

Notes and citation

Summary: The promise that the nations will hope in him points to Christ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.32 (Dindorf 3:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-32). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-32) · Report an error

7.3.33Dindorf 3:481

μόνος γοῦν οὗτος μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν, διʼ ἣν καὶ οἶμαι αὐτὸν ἀνιστάμενον ἐπικεκλῆσθαι, οὐ τοῦ Ἰουδαίων λαοῦ, ἀλλὰ τῶν ἐθνῶν ἁπάντων ἦρξεν, ὡς μὴ δεδεῆσθαι τὸ λόγιον ἑρμηνείας, σαφῶς προδήλου καθεστῶτος, ὅπως εἰς αὐτὸν τέλος εἴληφε μετὰ τῶν ἄλλων καὶ τὸ “ ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν.”

monos goun houtos meta tēn ek nekrōn anastasin, diʼ hēn kai oimai auton anistamenon epikeklēsthai, ou tou Ioudaiōn laou, alla tōn ethnōn hapantōn ērxen, hōs mē dedeēsthai to logion hermēneias, saphōs prodēlou kathestōtos, hopōs eis auton telos eilēphe meta tōn allōn kai to “ epʼ autǭ ethnē elpiousin.”

He alone, at any rate, after his resurrection from the dead—for which reason, I think, he is also called “he who rises”—has ruled not the Jewish people but all the nations; so that the oracle needs no interpretation, it being clear and obvious how, with the rest, “in him shall the nations hope” has been fulfilled in him.

Isa 11:10 (quotation, high confidence)

Notes and citation

Summary: After his resurrection Christ, “he who rises,” rules all nations, who hope in him.

Eusebius plays on ὁ ἀνιστάμενος (“he who rises”) and ἀνάστασις (“resurrection”).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.33 (Dindorf 3:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-33). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-33) · Report an error

7.3.34Dindorf 3:481

τὰ δʼ ὡς περὶ ζῴων καὶ θηρίων ἡμερουμένων καὶ τὸ ἄγριον ἦθος καὶ ἀτίθασον ἀποθησομένων ἐπὶ τῇ τοῦ προφητευομένου ἐπιδημίᾳ λεγόμενα ἀλληγοροῖτʼ ἂν ἐπὶ τρόπους ἀπηνεῖς καὶ ἀγρίους καὶ ἤθη ἀνδρῶν θηριώδη διὰ τῆς τοῦ Χριστοῦ διδασκαλίας τῆς ἀλογίας καὶ θηριωδίας μεταθησόμενα.

ta dʼ hōs peri zǭōn kai thēriōn hēmeroumenōn kai to agrion ēthos kai atithason apothēsomenōn epi tę̄ tou prophēteuomenou epidēmią legomena allēgoroitʼ an epi tropous apēneis kai agrious kai ēthē andrōn thēriōdē dia tēs tou Christou didaskalias tēs alogias kai thēriōdias metathēsomena.

What is said about animals and wild beasts being tamed and putting off their wild and untamed character at the coming of the one prophesied may be allegorized of harsh and savage ways and the brutish characters of men, which through Christ's teaching would be changed from irrationality and brutishness.

Isa 11:6–7 (allusion, high confidence)

Notes and citation

Summary: The tamed beasts signify savage people transformed by Christ's teaching.

Notes on the original text

Digital text corrected (stray mark): ἐπὶ·τῇ → ἐπὶ τῇ.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 7.3.34 (Dindorf 3:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-34). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-34) · Report an error

7.3.35Dindorf 3:481

ἀλληγοροῖτο δʼ ἂν ταῦτα σαφῶς οὕτως, ἂν καὶ τὴν δηλουμένην διὰ τῆς προφητείας ῥίζαν Ἰεσσαὶ, καὶ τὴν ῥάβδον, καὶ τὸ ἄνθος τροπολογῶν τις ἔτι ἑρμηνεύσειε, καὶ ὡς ἂν ἐπινοηθείη δικαιοσύνῃ μὲν τὰς πλευρὰς ζωννύμενος, ἀληθείᾳ δὲ τὴν ὀσφὺν εἱλημένος.

allēgoroito dʼ an tauta saphōs houtōs, an kai tēn dēloumenēn dia tēs prophēteias rhizan Iessai, kai tēn rhabdon, kai to anthos tropologōn tis eti hermēneuseie, kai hōs an epinoētheiē dikaiosynę̄ men tas pleuras zōnnymenos, alētheią de tēn osphyn heilēmenos.

These things would clearly be allegorized in this way, if one also interpreted figuratively the root of Jesse indicated by the prophecy, the rod, and the flower, and how he could be understood to be girded about the sides with righteousness and wrapped about the loins with truth.

Isa 11:1 (allusion, high confidence) · Isa 11:5 (allusion, high confidence)

Notes and citation

Summary: The root, rod, flower, and girdle are also figurative.

Cite (SBL): Eusebius, Dem. ev. 7.3.35 (Dindorf 3:481; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-35). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-35) · Report an error

7.3.36Dindorf 3:481–482

ὡς γὰρ οὐ δυνατὸν ἑτέρως ταῦτα ἢ διὰ μόνης ἀλληγορικῆς ἀποδόσεως ἑρμηνεύειν, τὸν αὐτὸν τρόπον ἕπεται καὶ τὰ περὶ τῶν κατὰ τοὺς τόπους ὀνομαζομένων ζῴων χρῆναι δεῖν ἐκλαμβάνειν. Ἀπὸ τοῦ Ἱερεμίου.

hōs gar ou dynaton heterōs tauta ē dia monēs allēgorikēs apodoseōs hermēneuein, ton auton tropon hepetai kai ta peri tōn kata tous topous onomazomenōn zǭōn chrēnai dein eklambanein. Apo tou Hieremiou.

For as these things cannot be interpreted otherwise than by allegorical explanation alone, in the same way it follows that what is said in the passages about the animals named must be taken likewise. From Jeremiah.

Notes and citation

Summary: Since the rest is figurative, the animals must be too.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 7.3.36 (Dindorf 3:481–482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-36). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-36) · Report an error

7.3.37Dindorf 3:482

“ Ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ ἀναστήσω τῷ Δαβὶδ ἀνατολὴν δικαίαν, καὶ βασιλεύσει βασιλεὺς, καὶ συνήσει, καὶ ποιήσει κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται Ἰούδας, καὶ Ἰσραὴλ κατασκηνώσει πεποιθὼς, καὶ τοῦτο τὸ ὄνομα ὃ καλέσει αὐτὸν κύριος, Ἰωσεδεκεὶμ ἐν τοῖς προφήταις. ἐν τῇ ἡμέρᾳ ἐκείνῃ, εἶπε κύριος, συντρίψω τὸν ζυγὸν ἀπὸ τραχήλου αὐτῶν, καὶ τοὺς δεσμοὺς αὐτῶν διαρρήξω, καὶ οὐκ ἐργῶνται ἔτι θεοῖς ἑτέροις, ἀλλὰ ἐργῶνται κυρίῳ τῷ θεῷ αὑτῶν, καὶ τὸν Δαβὶδ βασιλέα αὐτῶν ἀναστήσω αὐτοῖς.”

“ Idou hēmerai erchontai, legei kyrios, kai anastēsō tǭ Dabid anatolēn dikaian, kai basileusei basileus, kai synēsei, kai poiēsei krima kai dikaiosynēn epi tēs gēs. en tais hēmerais autou sōthēsetai Ioudas, kai Israēl kataskēnōsei pepoithōs, kai touto to onoma ho kalesei auton kyrios, Iōsedekeim en tois prophētais. en tę̄ hēmerą ekeinę̄, eipe kyrios, syntripsō ton zygon apo trachēlou autōn, kai tous desmous autōn diarrēxō, kai ouk ergōntai eti theois heterois, alla ergōntai kyriǭ tǭ theǭ hautōn, kai ton Dabid basilea autōn anastēsō autois.”

“Behold, the days are coming, says the Lord, and I will raise up for David a righteous dawn, and a king shall reign and understand, and shall do judgment and righteousness on the earth. In his days Judah shall be saved, and Israel shall dwell confidently; and this is the name by which the Lord shall call him, Iosedekeim, among the prophets. In that day, said the Lord, I will break the yoke from their neck and burst their bonds, and they shall no longer serve other gods, but they shall serve the Lord their God; and David their king I will raise up for them.”

Jer 23:5–6 (quotation, high confidence) · Jer 30:8–9 (37:8-9 LXX) (quotation, high confidence)

Notes and citation

Summary: Jeremiah foretells a righteous “dawn” raised up for David and the breaking of the yoke.

Jer 23:5–6 (Septuagint, “dawn” for “branch”; the name Ἰωσεδεκ transliterates Hebrew “the Lord our righteousness”), joined to Jer 30:8–9 (LXX 37:8–9).

Notes on the original text

Digital text corrected (OCR garbled): Ἰσραὐλ → Ἰσραὴλ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.37 (Dindorf 3:482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-37). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-37) · Report an error

7.3.38Dindorf 3:482

Μετὰ πλεῖστον τῆς τελευτῆς τοῦ Δαβὶδ, ἀλλὰ καὶ τοὺ Σολομῶνος χρόνον ταῦτα καὶ Ἱερεμίας περὶ τοῦ μέλλοντος ἐκ σπέρματος ἀναστήσεσθαι Δαβὶδ βασιλέως θεσπίζει, ὃν πρῶτον μὲν ἀνατολὴν καλεῖ, καὶ οὐχ ἁπλῶς, ἀλλὰ δικαίαν, ὡς ἂν ἐξ ἡλίου δικαιοσύνης συστησόμενον, περὶ οὗ διειλήφαμεν ἐν ταῖς περὶ τοῦ δευτέρου αἰτίου ἀποδείξεσιν, ἐν αἷς τὸν προόντα τοῦ θεοῦ λόγον μυρίαις κεχρημένον ἐπωνυμίαις καὶ ἥλιον δικαιοσύνης ὀνομάζεσθαι ἀπεδείκνυμεν, τὴν φάσκουσαν προφητείαν “τοῖς δὲ φοβουμένοις με ἀνατελεῖ ἥλιος δικαιοσύνης” παραθέμενοι.

Meta pleiston tēs teleutēs tou Dabid, alla kai tou Solomōnos chronon tauta kai Hieremias peri tou mellontos ek spermatos anastēsesthai Dabid basileōs thespizei, hon prōton men anatolēn kalei, kai ouch haplōs, alla dikaian, hōs an ex hēliou dikaiosynēs systēsomenon, peri hou dieilēphamen en tais peri tou deuterou aitiou apodeixesin, en hais ton proonta tou theou logon myriais kechrēmenon epōnymiais kai hēlion dikaiosynēs onomazesthai apedeiknymen, tēn phaskousan prophēteian “tois de phoboumenois me anatelei hēlios dikaiosynēs” parathemenoi.

A very long time after the death of David, and of Solomon too, Jeremiah also prophesies these things about the king who would rise from David's seed. He first calls him a dawn, and not simply so but a righteous dawn, as one who would arise from the Sun of righteousness. We discussed this in the proofs concerning the second cause, where we showed that the pre-existent Word of God, who bears countless names, is also called the Sun of righteousness, quoting the prophecy that says: “But to those who fear me the Sun of righteousness shall rise.”

Mal 4:2 (3:20 LXX) (quotation, high confidence)

Notes and citation

Summary: Jeremiah calls the coming king a “righteous dawn,” linked to Malachi's Sun of righteousness, a title of the Word.

“The second cause” is the Word; the discussion is in Book 4 or 5.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.38 (Dindorf 3:482; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-38). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-38) · Report an error

7.3.39Dindorf 3:482–483

ὥσπερ οὖν ἥλιον δικαιοσύνης, οὕτω καὶ ἀνατολὴν δικαίαν ὁ λόγος ἐπὶ τοῦ παρόντος ἀναστήσειν τῷ Δαβὶδ προφητεύει. τὸν αὐτὸν δὲ τοῦτον βασιλέα συνιέντα, καὶ ποιοῦντα κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς προαγορεύει. εἶτα καὶ ὁμωνύμως τὸν αὐτὸν καλεῖ τῷ πάλαι πρότερον τετελευτηκότι Δαβίδ.

hōsper oun hēlion dikaiosynēs, houtō kai anatolēn dikaian ho logos epi tou parontos anastēsein tǭ Dabid prophēteuei. ton auton de touton basilea synienta, kai poiounta krima kai dikaiosynēn epi tēs gēs proagoreuei. eita kai homōnymōs ton auton kalei tǭ palai proteron teteleutēkoti Dabid.

So, just as a Sun of righteousness, the oracle here prophesies that God will raise up a righteous dawn for David. It also foretells that this same one will be a king who understands and does judgment and righteousness on the earth. Then it calls him by the same name as David, who had died long before.

Notes and citation

Summary: The dawn is a wise and just king, even named David.

Cite (SBL): Eusebius, Dem. ev. 7.3.39 (Dindorf 3:482–483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-39). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-39) · Report an error

7.3.40Dindorf 3:483

πρόσσχες γὰρ ἐπιμελῶς τῷ ἀνωτέρω μὲν καὶ ἀναστήσω τῷ Δαβὶδ ἀνατολὴν δικαίαν, ἐπὶ τέλει δὲ ἐπιφερομένῳ τῷ ‘καὶ τὸν Δαβὶδ βασιλέα αὐτοῦ ἀναστήσω αὐτῷ.” τίνι δὲ αὐτῷ ἢ τῷ Δαβίδ; τούτῳ γὰρ ἔφησεν ἀναστήσειν τὴν ἀνατολὴν τὴν δικαίαν.

prossches gar epimelōs tǭ anōterō men kai anastēsō tǭ Dabid anatolēn dikaian, epi telei de epipheromenǭ tǭ ‘kai ton Dabid basilea autou anastēsō autǭ.” tini de autǭ ē tǭ Dabid? toutǭ gar ephēsen anastēsein tēn anatolēn tēn dikaian.

Pay careful attention to the words above, “and I will raise up for David a righteous dawn,” and to what is added at the end, “and David their king I will raise up for them.” For whom, if not for David? For it was for him that he said he would raise up the righteous dawn.

Jer 23:5 (quotation, high confidence) · Jer 30:9 (37:9 LXX) (quotation, high confidence)

Notes and citation

Summary: The same one is called the dawn raised for David and David himself.

The Greek here reads “for him” (αὐτῷ) where the quotation in 7.3.37 has “for them.”

Cite (SBL): Eusebius, Dem. ev. 7.3.40 (Dindorf 3:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-40). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-40) · Report an error

7.3.41Dindorf 3:483

καὶ ὁ Ζαχαρίας δὲ περὶ τοὐ αὐτοῦ προφητεύων ὁμοίως ἀνατολὴν αὐτὸν καλεῖ λέγων “ ἰδοὺ ἀνὴρ, ἀνατολὴ ὄνομα αὐτῷ, καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ δικαιοσύνη.” καὶ πάλιν ‘‘καλέσω τὸν δοῦλόν μου ἀνατολήν.” ἀλλʼ οὐδείς γε μετὰ τοὺς Ἱερεμίου χρόνους, ἀλλʼ οὐδὲ μετὰ τοὺς τοῦ Ζαχαρίου, τοιοῦτος ἀνέστη τοῖς ἐκ περιτομῆς, ὡς ἀνατολὴ δικαία κληθῆναι, καὶ συνιεὶς βασιλεὺς καὶ ποιῶν κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς.

kai ho Zacharias de peri tou autou prophēteuōn homoiōs anatolēn auton kalei legōn “ idou anēr, anatolē onoma autǭ, kai hypokatōthen autou anatelei dikaiosynē.” kai palin ‘‘kalesō ton doulon mou anatolēn.” allʼ oudeis ge meta tous Hieremiou chronous, allʼ oude meta tous tou Zachariou, toioutos anestē tois ek peritomēs, hōs anatolē dikaia klēthēnai, kai synieis basileus kai poiōn krima kai dikaiosynēn epi tēs gēs.

And Zechariah, prophesying about the same one, likewise calls him Dawn, saying: “Behold a man, Dawn is his name, and from beneath him righteousness shall rise.” And again: “I will call my servant Dawn.” But no one after the times of Jeremiah, or after those of Zechariah, arose among those of the circumcision such as to be called a righteous dawn, a king who understands and does judgment and righteousness on the earth.

Zech 6:12 (quotation, high confidence) · Zech 3:8 (quotation, high confidence)

Notes and citation

Summary: Zechariah too calls him Dawn; no such figure arose among the Jews after these prophets.

Zech 6:12 and 3:8 in the Septuagint (ἀνατολή, Hebrew “Branch”).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.41 (Dindorf 3:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-41). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-41) · Report an error

7.3.42Dindorf 3:483

εἰ δὲ λέγοι τις διὰ τούτων Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ δηλοῦσθαι, λεκτέον ὅτι οὐ συνέστηκεν ὁ λόγος αὐτῷ. οὔτε γὰρ ἀπὸ γένους Δαβὶδ οὗτος ἢν οὔτε ὡς βασιλεὺς ἐβασίλευσεν.

ei de legoi tis dia toutōn Iēsoun ton tou Iōsedek dēlousthai, lekteon hoti ou synestēken ho logos autǭ. oute gar apo genous Dabid houtos ēn oute hōs basileus ebasileusen.

And if anyone says that Jesus the son of Jozadak is indicated here, it must be said that the account does not fit him. For he was neither of David's family nor did he reign as a king.

Hag 1:1 (allusion, medium confidence) · Zech 6:11 (allusion, medium confidence)

Notes and citation

Summary: The high priest Joshua son of Jozadak does not fit, being neither Davidic nor a king.

Joshua (Greek Jesus) son of Jozadak, the high priest after the exile (Hag 1:1; Zech 6:11).

Cite (SBL): Eusebius, Dem. ev. 7.3.42 (Dindorf 3:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-42). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-42) · Report an error

7.3.43Dindorf 3:483

πῶς δὲ ἐπʼ ἐκεῖνον δύναται ἁρμόττειν τὸ “καὶ τὸν Δαβὶδ βασιλέα ἀναστήσω αὐτῷ, ” ὁπότε φυλῆς μὲν ἦν Λευὶ, τάξεως δʼ ἀρχιερατικῆς, καὶ γένους ἑτέρου παρὰ τὸν Δαβὶδ, βασιλεὺς δʼ οὐδαμῶς γεγονὼς ἱστορεῖται; ὥστε εἰ μηδεὶς ἕτερος εὑρίσκοιτο τοιοῦτος, ὥρα τὸν προφητευόμενον καὶ διὰ τούτων ὁμολογεῖν μόνον εἶναι τὸν σωτῆρα καὶ κύριον ἡμῶν, τὸν καὶ ἐν ἑτέροις φῶς τοῦ κόσμου καὶ φῶς τῶν ἐθνῶν ἀνηγορευμένον.

pōs de epʼ ekeinon dynatai harmottein to “kai ton Dabid basilea anastēsō autǭ, ” hopote phylēs men ēn Leui, taxeōs dʼ archieratikēs, kai genous heterou para ton Dabid, basileus dʼ oudamōs gegonōs historeitai? hōste ei mēdeis heteros heuriskoito toioutos, hōra ton prophēteuomenon kai dia toutōn homologein monon einai ton sōtēra kai kyrion hēmōn, ton kai en heterois phōs tou kosmou kai phōs tōn ethnōn anēgoreumenon.

How could “and I will raise up David the king for him” fit him, since he was of the tribe of Levi and of the high-priestly order, of a family other than David's, and is nowhere recorded to have become king? So if no one else is found to be such, it is time to confess that the one prophesied here too is our Savior and Lord alone, who is also proclaimed elsewhere the light of the world and the light of the nations.

Jer 30:9 (37:9 LXX) (quotation, high confidence) · John 8:12 (allusion, high confidence) · Isa 49:6 (allusion, high confidence)

Notes and citation

Summary: Only Christ, the light of the world and of the nations, fits the prophecy.

Notes on the original text

Digital text corrected (OCR garbled): “λσὶ τὸν → “καὶ τὸν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.43 (Dindorf 3:483; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-43). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-43) · Report an error

7.3.44Dindorf 3:483–484

αὐτος τοιγαροῦν εἴη ἂν κἀνταῦθα ὁ προφητευόμενος, καὶ συνέστηκεν ἀψευδὴς ἡ πρόρρησις. μόνος γὰρ ἐκ σπέρματος Δαβὶδ ὁμωνύμως τῷ προπάτορι κατὰ διάνοιαν, ἐπεὶ ἑρμηνεύεται δυνατὸς χειρὶ, χρηματίσας κρίμα καὶ δικαιοσύνην διὰ τῆς αὐτοῦ διδασκαλίας τοῖς ἐπὶ γῆς ἅπασιν ἐκήρυξε, καὶ μόνος τῶν πώποτε οὐκ ἐπὶ μέρους ἐβασίλευσε τῆς οἰκουμένης, ἀλλὰ ἐπὶ πᾶσαν τὴν γῆς καὶ μόνος ἀνέτειλε δικαιοσύνην, ἀκολούθως καὶ τῷ ἐν Ψαλμῷ περὶ αὐτοῦ λεγομένῳ‘‘ “ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης. ”

autos toigaroun eiē an kantautha ho prophēteuomenos, kai synestēken apseudēs hē prorrēsis. monos gar ek spermatos Dabid homōnymōs tǭ propatori kata dianoian, epei hermēneuetai dynatos cheiri, chrēmatisas krima kai dikaiosynēn dia tēs autou didaskalias tois epi gēs hapasin ekēryxe, kai monos tōn pōpote ouk epi merous ebasileuse tēs oikoumenēs, alla epi pasan tēn gēs kai monos aneteile dikaiosynēn, akolouthōs kai tǭ en Psalmǭ peri autou legomenǭ‘‘ “anatelei en tais hēmerais autou dikaiosynē kai plēthos eirēnēs. ”

He, then, would be the one prophesied here too, and the prediction stands true. For he alone, of David's seed, bearing the name of his forefather in its deeper sense (since David is interpreted “mighty of hand”), proclaimed judgment and righteousness by his teaching to all on earth; he alone of all who have ever lived reigned not over part of the world but over the whole earth; and he alone caused righteousness to rise, in accordance also with what is said of him in the psalm: “In his days righteousness shall rise, and abundance of peace.”

Ps 72:7 (71:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ alone, the true “David,” proclaimed righteousness to the whole earth.

The etymology of David as “mighty of hand” is Eusebius's.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.44 (Dindorf 3:483–484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-44). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-44) · Report an error

7.3.45Dindorf 3:484

Ἰούδας δὲ σωθησόμενος καὶ Ἰσραὴλ ἐν ταῖς ἡμέραις αὐτοῦ, πάντες εἰσὶν οἱ τῇ διʼ αὐτοῦ θεοσεβείᾳ προσεληλυθότες τοῦ ἐκ περιτομῆς λαοῦ, ἀπόστολοί τε αὐτοῦ καὶ μαθηταὶ καὶ εὐαγγελισταὶ, ἢ καὶ πάντες οἱ τὸν ἐν κρυπτῷ Ἰουδαῖον καὶ τὸν ἀληθινὸν Ἰσραὴλ τὸν κατὰ διάνοιαν ὁρῶντα θεὸν ἀποσώζοντες.

Ioudas de sōthēsomenos kai Israēl en tais hēmerais autou, pantes eisin hoi tę̄ diʼ autou theosebeią proselēlythotes tou ek peritomēs laou, apostoloi te autou kai mathētai kai euangelistai, ē kai pantes hoi ton en kryptǭ Ioudaion kai ton alēthinon Israēl ton kata dianoian horōnta theon aposōzontes.

The Judah and Israel to be saved in his days are all those of the circumcision who came to the worship of God through him—his apostles, disciples, and evangelists—or else all who keep safe the Jew in secret and the true Israel, who sees God in the mind.

Rom 2:29 (allusion, high confidence)

Notes and citation

Summary: The Judah and Israel saved are the Jewish believers and all who are Jews inwardly.

Cite (SBL): Eusebius, Dem. ev. 7.3.45 (Dindorf 3:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-45). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-45) · Report an error

7.3.46Dindorf 3:484

οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστι (φησὶν ὁ ἀπόστολος) οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομὴ, ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλὰ ἐκ τοῦ θεοῦ. τούτους οὖν διὰ τῆς τοῦ Χριστοῦ κλήσεως τὸν ἐν κρυπτῷ Ἰουδαῖον καὶ τὸν ἀληθῶς Ἰσραὴλ φέροντας ἑτέρῳ φησὶ κληθήσεσθαι ὀνόματι, οὐχὶ δὲ τῷ τοῦ Ἰουδαίου, οὐδὲ τῷ τοῦ Ἰσραὴλ, ἀλλὰ ξένῳ τινὶ παρὰ ταῦτα.

ou gar ho en tǭ phanerǭ Ioudaios esti (phēsin ho apostolos) oude hē en tǭ phanerǭ en sarki peritomē, allʼ ho en tǭ kryptǭ Ioudaios, kai peritomē kardias en pneumati, ou grammati, hou ho epainos ouk ex anthrōpōn, alla ek tou theou. toutous oun dia tēs tou Christou klēseōs ton en kryptǭ Ioudaion kai ton alēthōs Israēl pherontas heterǭ phēsi klēthēsesthai onomati, ouchi de tǭ tou Ioudaiou, oude tǭ tou Israēl, alla xenǭ tini para tauta.

“For he is not a Jew who is one outwardly,” says the apostle, “nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in the spirit, not the letter; whose praise is not from men but from God.” These, then, who through Christ's calling bear the Jew in secret and the true Israel, he says will be called by another name—not that of Jew or of Israel, but by a new one besides these.

Rom 2:28–29 (quotation, high confidence) · Isa 62:2 (echo, medium confidence)

Notes and citation

Summary: Inward Jews, called through Christ, will receive a new name.

Cite (SBL): Eusebius, Dem. ev. 7.3.46 (Dindorf 3:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-46). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-46) · Report an error

7.3.47Dindorf 3:484

τοῦτο γάρ φησι τὸ ὄνομα, ὃ καλέσει αὐτοὺς κύριος Ἰωσεδεκεὶμ, ὅπερ ἑρμηνεύεται οἱ τοῦ θεοῦ δίκαιοι.” ἐφίστημι δὲ μήποτε πεποιημένον ἐστὶ τοὔνομα ἀπὸ τοῦ Ἰοσουὲ Ἰωσεδεκεὶμ, ὃ παρὰ τῷ θεῷ οἱ τοῦ Ἰησοῦ μαθηταὶ κέκληνται, παρʼ ἀνθρώποις μὲν Ἑλληνικώτερον προσαγορευόμενοι ἀπὸ τῆς τοῦ Χριστοῦ παρωνυμίας, κατὰ δὲ τὴν Ἐβραίων φωνὴν καὶ παρὰ αὐτοῖς τοῖς προφήταις, ἀπὸ τοῦ Ἰησοῦ, ὡς ἂν διʼ αὐτοῦ σεσωσμένοι, Ἰωσεδεκείμ.

touto gar phēsi to onoma, ho kalesei autous kyrios Iōsedekeim, hoper hermēneuetai hoi tou theou dikaioi.” ephistēmi de mēpote pepoiēmenon esti tounoma apo tou Iosoue Iōsedekeim, ho para tǭ theǭ hoi tou Iēsou mathētai keklēntai, parʼ anthrōpois men Hellēnikōteron prosagoreuomenoi apo tēs tou Christou parōnymias, kata de tēn Ebraiōn phōnēn kai para autois tois prophētais, apo tou Iēsou, hōs an diʼ autou sesōsmenoi, Iōsedekeim.

For this, he says, is the name by which the Lord will call them, Iosedekeim, which is interpreted “the righteous of God.” I suggest that the name may have been formed from Joshua—Iosedekeim, the name by which the disciples of Jesus are called before God. Among men they are called, more in the Greek manner, from the name of Christ; but in the Hebrew language and among the prophets themselves they are called Iosedekeim from Jesus, as having been saved through him.

Jer 23:6 (allusion, high confidence)

Notes and citation

Summary: Eusebius suggests the name Iosedekeim, “the righteous of God,” is formed from Jesus' name and designates Christians.

Eusebius takes the name in Jer 23:6 as a plural applied to the people. His derivation from “Joshua/Jesus” is offered tentatively (“I suggest”).

Cite (SBL): Eusebius, Dem. ev. 7.3.47 (Dindorf 3:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-47). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-47) · Report an error

7.3.48Dindorf 3:484–485

διὸ λέλεκται “καὶ τοῦτο τὸ ὄνομα ὃ καλέσει αὐτοὺς κύριος, Ἰωσεδεκεὶμ ἐν τοῖς προφήταις.” ὁ δὴ οὖν μέλλων, φησὶ, διὰ τοῦ προφητευομένου λαὸς κατὰ διάνοιαν Ἰούδας ὄντες καὶ Ἰσραὴλ ὀνομασθήσονται ἀπὸ τοῦ Ἰοσουὲ Ἰωσεδεκεὶμ, καὶ τούτῳ γε, φησὶ, κληθήσονται τῷ προσρήματι οὐ παρʼ ἀνθρώποις, ἀλλὰ παρʼ αὐτῷ τῷ θεῷ, καὶ παρὰ τοῖς προφήταις αὐτοῦ.

dio lelektai “kai touto to onoma ho kalesei autous kyrios, Iōsedekeim en tois prophētais.” ho dē oun mellōn, phēsi, dia tou prophēteuomenou laos kata dianoian Ioudas ontes kai Israēl onomasthēsontai apo tou Iosoue Iōsedekeim, kai toutǭ ge, phēsi, klēthēsontai tǭ prosrēmati ou parʼ anthrōpois, alla parʼ autǭ tǭ theǭ, kai para tois prophētais autou.

Therefore it is said: “And this is the name by which the Lord shall call them, Iosedekeim, among the prophets.” The people that is to be through the one prophesied, he says, being Judah and Israel in the deeper sense, will be named Iosedekeim from Joshua; and they will be called by this name, he says, not among men but before God himself and among his prophets.

Jer 23:6 (quotation, high confidence)

Notes and citation

Summary: The new people are named Iosedekeim before God and his prophets.

Cite (SBL): Eusebius, Dem. ev. 7.3.48 (Dindorf 3:484–485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-48). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-48) · Report an error

7.3.49Dindorf 3:485

ἐπιμελῶς γὰρ πρόσσχες τῷ λόγῳ φήσαντι ‘καὶ τοῦτο τὸ ὄνομα, ὃ καλέσει αὐτοὺς κύριος, Ἰωσεδεκεὶμ ἐν τοῖς προφήταις.” μεταλαμβάνεται δὲ, ὡς ἔφην, τοὔνομα εἰς τὴν Ἑλλήνων φωνὴν οἶ τοῦ θεοῦ δίκαιοι.

epimelōs gar prossches tǭ logǭ phēsanti ‘kai touto to onoma, ho kalesei autous kyrios, Iōsedekeim en tois prophētais.” metalambanetai de, hōs ephēn, tounoma eis tēn Hellēnōn phōnēn oi tou theou dikaioi.

Pay careful attention to the words: “And this is the name by which the Lord shall call them, Iosedekeim, among the prophets.” The name is rendered, as I said, in the Greek language as “the righteous of God.”

Jer 23:6 (quotation, high confidence)

Notes and citation

Summary: Iosedekeim means “the righteous of God.”

Cite (SBL): Eusebius, Dem. ev. 7.3.49 (Dindorf 3:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-49). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-49) · Report an error

7.3.50Dindorf 3:485

τούτων δὲ οὕτως σωθησο- μένων, τὸν παλαιὸν καὶ βαρὺν τῶν πικρῶν δαιμόνων ζυγὸν συντρίψειν καὶ τοὺς οἷς τὸ πρὶν συνείχοντο δεσμοὺς τῶν ἀσεβημάτων διαρρήξειν ὁ θεὸς ἐπαγγέλλεται, ὡς μηκέτι θεοῖς ἀλλοτρίοις δουλεύειν αὐτοὺς, μόνῳ δὲ αὐτῷ καρποφορεῖν ἀρεσκόντως.

toutōn de houtōs sōthēso- menōn, ton palaion kai baryn tōn pikrōn daimonōn zygon syntripsein kai tous hois to prin syneichonto desmous tōn asebēmatōn diarrēxein ho theos epangelletai, hōs mēketi theois allotriois douleuein autous, monǭ de autǭ karpophorein areskontōs.

When these are thus saved, God promises to break the ancient, heavy yoke of the bitter demons and to burst the bonds of impieties by which they were formerly held, so that they no longer serve foreign gods but bear fruit pleasing to him alone.

Jer 30:8 (37:8 LXX) (allusion, high confidence)

Notes and citation

Summary: God promises to break the demons' yoke so that the saved serve him alone.

Notes on the original text

Digital text corrected (OCR: ό for ῶ): τῶν πικρόν δαιμόνων → τῶν πικρῶν δαιμόνων.

Cite (SBL): Eusebius, Dem. ev. 7.3.50 (Dindorf 3:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-50). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-50) · Report an error

7.3.51Dindorf 3:485

παράθες δὲ τούτοις τὸ ἐν δευτέρῳ ψαλμῷ ἐπὶ τῇ τοῦ Χριστοῦ παρουσίᾳ καὶ τῇ τῶν ἐθνῶν κλήσει φάσκον λόγιον ‘‘διαρρήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀπορρίψωμεν ἀφʼ ἡμῶν τὸν ζυγὸν αὐτῶν. ᾧ συγγενὲς ἡγοῦμαι τυγχάνειν τὸ μετὰ χεῖρας λέγον ἐν τῇ ἡμέρᾳ ἐκείνη εἶπε κύριος “συντρίψω ζυγὸν ἀπὸ τραχήλου αὐτῶν, καὶ τοὺς δεσμοὺς αὐτῶν διαρρήξω, καὶ οὐκ ἐργῶνται ἔτι θεοῖς ἀλλοτρίοις, ἀλλʼ ἐργῶνται κυρίῳ τῷ θεῷ αὑτῶν.”

parathes de toutois to en deuterǭ psalmǭ epi tę̄ tou Christou parousią kai tę̄ tōn ethnōn klēsei phaskon logion ‘‘diarrēxōmen tous desmous autōn, kai aporripsōmen aphʼ hēmōn ton zygon autōn. hǭ syngenes hēgoumai tynchanein to meta cheiras legon en tę̄ hēmerą ekeinē eipe kyrios “syntripsō zygon apo trachēlou autōn, kai tous desmous autōn diarrēxō, kai ouk ergōntai eti theois allotriois, allʼ ergōntai kyriǭ tǭ theǭ hautōn.”

Set beside these the oracle in the second psalm, spoken of Christ's coming and the calling of the nations: “Let us burst their bonds and cast away their yoke from us.” I think the passage before us is akin to it, which says: “In that day, said the Lord, I will break the yoke from their neck and burst their bonds, and they shall no longer serve foreign gods, but they shall serve the Lord their God.”

Ps 2:3 (quotation, high confidence) · Jer 30:8–9 (37:8-9 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 2 likewise speaks of bursting bonds and casting off the yoke.

Cite (SBL): Eusebius, Dem. ev. 7.3.51 (Dindorf 3:485; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-51). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-51) · Report an error

7.3.52Dindorf 3:485–486

ἀλλʼ ὅτι μὲν ἐκ καρποῦ τῆς κοιλίας Δαβὶδ καὶ ἐκ σπέρματος Σολομῶνος καὶ ἐκ ῥίζης Ἰεσσαὶ ὁ Χριστὸς τοῦ θεοῦ γεννηθήσεσθαι προείρηται, ὅπερ καὶ γέγονεν, ὅτι μετὰ μυρίων ἄλλων προσηγοριῶν καὶ Δαβὶδ αὐτὸν ὀνομάζουσιν οἶ θεῖοι λόγοι, αὐτάρκη πιστώσασθαι τὰ εἰρημένα· ὅτι δὲ καὶ ἐκ φυλῆς Ἱούδα λέγεται προελεύσεσθαι οὐδʼ ἂν ζητηθείη, τῷ μηδʼ ἑτέρας ἢ τῆς δηλωθείση φυλῆς καὶ αὐτὸν εἶναι τὸν Δαβίδ. γένοιτο δʼ ἂν ἐκ περιουσίας καὶ τούτου παραστατικὸν τὸ παρὰ Μωσεῖ λόγιον, τοῦτον ἔχον τὸν τρόπον· Ἀπὸ τῆς Γενέσεως.

allʼ hoti men ek karpou tēs koilias Dabid kai ek spermatos Solomōnos kai ek rhizēs Iessai ho Christos tou theou gennēthēsesthai proeirētai, hoper kai gegonen, hoti meta myriōn allōn prosēgoriōn kai Dabid auton onomazousin oi theioi logoi, autarkē pistōsasthai ta eirēmena; hoti de kai ek phylēs Hiouda legetai proeleusesthai oudʼ an zētētheiē, tǭ mēdʼ heteras ē tēs dēlōtheisē phylēs kai auton einai ton Dabid. genoito dʼ an ek periousias kai toutou parastatikon to para Mōsei logion, touton echon ton tropon; Apo tēs Geneseōs.

That the Christ of God was foretold to be born of the fruit of David's body, of Solomon's seed, and of the root of Jesse—which also happened—and that among countless other titles the divine oracles also name him David, what has been said is enough to confirm. That he is also said to come forth from the tribe of Judah need not even be asked, since David himself was of no other tribe than the one indicated. But as an addition, the oracle in Moses may also serve to show this; it runs thus. From Genesis.

Notes and citation

Summary: Christ's Davidic descent is established; his descent from Judah follows, and Genesis confirms it.

Notes on the original text

Digital text corrected (OCR: ς for σ; stray letter): περιουςίας → περιουσίας; πααρὰ Μωσεῖ → παρὰ Μωσεῖ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.52 (Dindorf 3:485–486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-52). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-52) · Report an error

7.3.53Dindorf 3:486

“Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου, αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. σκύμνος λέοντος Ἱούδα, ἐκ βλαστοῦ μου υἱὲ ἀνέβης, ἀνέβης, ἀναπεσὼν ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος. τίς ἐγερεῖ αὐτόν; οὐκ ἐκλείψει ἄρχων ἐξ Ἱούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται· καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν.”

“Iouda, se ainesaisan hoi adelphoi sou, hai cheires sou epi nōtou tōn echthrōn sou, proskynēsousi soi hoi huioi tou patros sou. skymnos leontos Hiouda, ek blastou mou huie anebēs, anebēs, anapesōn ekoimēthēs hōs leōn, kai hōs skymnos. tis egerei auton? ouk ekleipsei archōn ex Hiouda, oude hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai; kai autos estai prosdokia ethnōn.”

“Judah, your brothers shall praise you; your hands shall be on the back of your enemies; your father's sons shall bow down to you. A lion's whelp is Judah; from a shoot, my son, you went up. Lying down you slept like a lion and like a whelp; who shall rouse him? A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he shall be the expectation of the nations.”

Gen 49:8–10 (quotation, high confidence)

Notes and citation

Summary: Jacob's blessing of Judah (Genesis 49:8–10).

Gen 49:8–10, Septuagint wording.

Notes on the original text

Digital text corrected (stray Latin letter): ἐκοιμήθης b ὡς → ἐκοιμήθης ὡς.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.53 (Dindorf 3:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-53). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-53) · Report an error

7.3.54Dindorf 3:486

Δώδεκαφυλῶν παρʼ Ἑβραίοις οὐσῶν, διʼ ὧν τὸ πᾶν ἔθνος συνεστήκει, μιᾶς τούτων προπάτωρ γέγονε καὶ ἀρχίφυλος ὁ Ἰούδας, πρὸς ὃν τεθέσπισται τὰ προκείμενα, ἐξ αὐτοῦ τὸν Χριστὸν προελεύσεσθαι σημαίνοντα. εἰ γοῦν συναγάγοις ἐπὶ ταυτὸ καὶ παραθείης τῇ μετὰ χεῖρας τὰς ἐν τοῖς πρόσθεν τεθείσας προφητείας, εὕροις ἂν ὁμοίως κατά. τι κοινὸν σημεῖον τὸν αὐτὸν κηρυττόμενον.

Dōdekaphylōn parʼ Hebraiois ousōn, diʼ hōn to pan ethnos synestēkei, mias toutōn propatōr gegone kai archiphylos ho Ioudas, pros hon tethespistai ta prokeimena, ex autou ton Christon proeleusesthai sēmainonta. ei goun synagagois epi tauto kai paratheiēs tę̄ meta cheiras tas en tois prosthen tetheisas prophēteias, heurois an homoiōs kata. ti koinon sēmeion ton auton kēryttomenon.

There were twelve tribes among the Hebrews, of which the whole nation was made up. Of one of them Judah was the forefather and tribal head, and to him the words set out were prophesied, signifying that the Christ would come forth from him. If you gather together and set beside the present one the prophecies given earlier, you will find the same one proclaimed in them all by a common sign.

Notes and citation

Summary: Judah's blessing, set beside the other prophecies, points by a common sign to the same Christ.

Notes on the original text

Digital text corrected (OCR garbled): ταυτὸ τκὶ παραθείης → ταυτὸ καὶ παραθείης.

Cite (SBL): Eusebius, Dem. ev. 7.3.54 (Dindorf 3:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-54). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-54) · Report an error

7.3.55Dindorf 3:486–487

ἡ μὲν γὰρ ἔλεγε περὶ τοῦ ἐκ ῥίζης Ἱεσσαὶ ἀναστησομένου τὸ “καὶ ἔσται ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσιν·” ἡ δὲ περὶ τοῦ υἱοῦ Σολομῶνος τὸ “κατακυριεύσει ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμοῦ ἕως περάτων τῆς οἰκουμένης, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη·” ἡ δὲ μετὰ χεῖρας παραπλησίως “ἕως ἂν ἔλθῃ, φησὶν, ᾧ ἀπόκειται καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν.

hē men gar elege peri tou ek rhizēs Hiessai anastēsomenou to “kai estai ho anistamenos archein ethnōn, epʼ autǭ ethnē elpiousin;” hē de peri tou huiou Solomōnos to “katakyrieusei apo thalassēs heōs thalassēs, kai apo potamou heōs peratōn tēs oikoumenēs, kai eneulogēthēsontai en autǭ panta ta ethnē;” hē de meta cheiras paraplēsiōs “heōs an elthę̄, phēsin, hǭ apokeitai kai autos estai prosdokia ethnōn.

For the one said of him who would rise from the root of Jesse: “And there shall be he who rises to rule the nations; in him shall the nations hope”; another said of the son of Solomon: “He shall have dominion from sea to sea, and from the river to the ends of the world, and all the nations shall be blessed in him”; and the one before us likewise: “until he comes,” it says, “for whom it is laid up; and he shall be the expectation of the nations.”

Isa 11:10 (quotation, high confidence) · Ps 72:8 (71:8 LXX) (quotation, high confidence) · Ps 72:17 (71:17 LXX) (quotation, high confidence) · Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: All three prophecies share the sign of the nations' hope.

Notes on the original text

Digital text corrected (OCR: dropped letter): ἀπὸ οταμοῦ → ἀπὸ ποταμοῦ.

Cite (SBL): Eusebius, Dem. ev. 7.3.55 (Dindorf 3:486–487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-55). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-55) · Report an error

7.3.56Dindorf 3:487

εἰ δὴ οὖν συνᾴδουσιν αἱ περὶ τῶν ἐθνῶν προρρήσεις, ἀπεδείχθησαν δὲ αἶ πρὸ τούτων ὁρῶσαι τὸν ἡμέτερον σωτῆρα, οὐδὲν ἂν εἴη ἐμποδὼν μὴ οὐχὶ τὸν αὐτὸν βλέπειν καὶ τὴν παροῦσαν, εἴπερ σύμφωνα ἀλλήλαις ὁμολογοῦνται θεσπίζειν, μάλιστα ὅτε μέχρι μὲν τῶν χρόνων τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας οἱ τοῦ Ἰουδαίων ἔθνους ἄρχοντες καὶ ἡγούμενοι αὐτῶν ἐκ προγόνων διαδοχῆς συνεστήκεσαν, ἅμα δὲ τῇ αὐτοῦ παρουσίᾳ διαλελοίπεσαν, ὁμοῦ τε ἡ τῶν ἐθνῶν προσδοκία τέλος ἐπῆγε τῇ τοῦ Ἰακὼβ προρρήσει.

ei dē oun synądousin hai peri tōn ethnōn prorrēseis, apedeichthēsan de ai pro toutōn horōsai ton hēmeteron sōtēra, ouden an eiē empodōn mē ouchi ton auton blepein kai tēn parousan, eiper symphōna allēlais homologountai thespizein, malista hote mechri men tōn chronōn tēs tou sōtēros hēmōn epiphaneias hoi tou Ioudaiōn ethnous archontes kai hēgoumenoi autōn ek progonōn diadochēs synestēkesan, hama de tę̄ autou parousią dialeloipesan, homou te hē tōn ethnōn prosdokia telos epēge tę̄ tou Iakōb prorrēsei.

If, then, the predictions about the nations agree, and those before this were shown to look to our Savior, nothing would prevent the present one also from looking to the same one, since they are agreed to foretell things in harmony with one another; especially since the rulers and leaders of the Jewish nation stood in ancestral succession until the times of our Savior's appearing, but ceased together with his coming, and at the same time the expectation of the nations brought Jacob's prediction to fulfillment.

Gen 49:10 (allusion, high confidence)

Notes and citation

Summary: Jewish rule ended with Christ's coming, and the nations' expectation fulfilled Jacob's prophecy.

Cite (SBL): Eusebius, Dem. ev. 7.3.56 (Dindorf 3:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-56). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-56) · Report an error

7.3.57Dindorf 3:487

οὐκοῦν κἀνταῦθα ὁ Χριστὸς δηλούμενος, καὶ οὐδὲ ἄλλος, ἐκ φυλῆς Ἰούδα προελεύσεσθαι, καὶ ὅτε δὲ ἐκ Δαβὶδ καὶ Σολομῶνος ἔκ τε τῆς ῥίζης Ἰεσσαὶ γεγονὼς ἐδηλοῦτο, ἐκ τῆς αὐτῆς φυλῆς ὢν ἐδείκνυτο.

oukoun kantautha ho Christos dēloumenos, kai oude allos, ek phylēs Iouda proeleusesthai, kai hote de ek Dabid kai Solomōnos ek te tēs rhizēs Iessai gegonōs edēlouto, ek tēs autēs phylēs ōn edeiknyto.

So here too it is Christ, and no other, who is indicated as coming forth from the tribe of Judah; and when he was shown to be born of David and Solomon and of the root of Jesse, he was shown to be of the same tribe.

Notes and citation

Summary: Christ is shown to be of the tribe of Judah.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.57 (Dindorf 3:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-57). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-57) · Report an error

7.3.58Dindorf 3:487

παῖς μὲν γὰρ ἦν τοῦ Ἰεσσαὶ Δαβὶδ, τοῦ δὲ Δαβὶδ Σολομῶν, συστάντες ἐκ φυλῆς Ἰούδα. εἴη ἂν τοιγαροῦν ἐξ αὐτῆς ὁ σωτὴρ καὶ κύριος ἡμῶν, ὥσπερ οὖν ὁ θαυμάσιος εὐαγγελιστὴς γενεαλογεῖ Ματθαῖος λέγων “Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαβὶδ, υἱοῦ Ἀβραάμ. Ἀβραὰμ ἐγέννησε τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησε τὸν Ἰακὼβ, Ἰακὼβ δὲ ἐγέννησε τὸν Ἰούδαν ” καὶ τὰ ἑξῆς. Ἀλλὰ γὰρ καὶ τούτων τὴν οἰκείαν ἀπόδειξιν ἀπειληφότων καιρὸς καὶ τοὺς χρόνους συνιδεῖν τῆς τῶν προηγορευμένων ἀποπληρώσεως.

pais men gar ēn tou Iessai Dabid, tou de Dabid Solomōn, systantes ek phylēs Iouda. eiē an toigaroun ex autēs ho sōtēr kai kyrios hēmōn, hōsper oun ho thaumasios euangelistēs genealogei Matthaios legōn “Biblos geneseōs Iēsou Christou, huiou Dabid, huiou Abraam. Abraam egennēse ton Isaak, Isaak de egennēse ton Iakōb, Iakōb de egennēse ton Ioudan ” kai ta hexēs. Alla gar kai toutōn tēn oikeian apodeixin apeilēphotōn kairos kai tous chronous synidein tēs tōn proēgoreumenōn apoplērōseōs.

For David was the son of Jesse, and Solomon of David, and they were of the tribe of Judah. Our Savior and Lord, then, would be from it, just as the wonderful evangelist Matthew traces his genealogy, saying: “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. But since these things too have received their proper proof, it is time to look at the times of the fulfillment of what was foretold.

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

Notes and citation

Summary: Matthew's genealogy confirms descent from Judah; Eusebius turns next to the times of fulfillment.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.3.58 (Dindorf 3:487; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-3-1/#p-7-3-58). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-7-3-58) · Report an error