Demonstration of the Gospel 8.1.48–8.2.32

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 66 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 8, chapter 1

8.1.48Dindorf 3:504–505

ὁμοῦ τε γὰρ Ἰουδαίων ἀλλόφυλοι ἐκράτουν καὶ τὸν πάλαι προφητευόμενον Χριστὸν τοῦ θεοῦ ἐγίνωσκόν τε καὶ προσεκύνουν ἀλλόφυλοι, ἐξ ἀνατολῶν ἐπιστάντες. οὐκοῦν σαφῶς διὰ τούτων τέλος ἔχουσα τοῦ Ἰακὼβ ἡ προφητεία δείκνυται, ἐπʼ ἐσχάτου τῆς συστάσεως τοῦ Ἰουδαίων ἔθνους ἀποτελεσθεῖσα, ὥσπερ οὖν αὐτὸς τοῖς ἑαυτοῦ παισὶν ἐθέσπισεν εἰπών ‟ συνάχθητε, ἵνα ἀπαγγείλω ὑμῖν τί συμβήσεται ὑμίν ἐπʼ ἐσχάτου τῶν ἡμερῶν· ἐσχάτας ἡμέρας νοούντων ἡμῶν τὰ ἔσχατα τῆς συστάσεως τοῦ Ἰουδαίων ἔθνους.

homou te gar Ioudaiōn allophyloi ekratoun kai ton palai prophēteuomenon Christon tou theou eginōskon te kai prosekynoun allophyloi, ex anatolōn epistantes. oukoun saphōs dia toutōn telos echousa tou Iakōb hē prophēteia deiknytai, epʼ eschatou tēs systaseōs tou Ioudaiōn ethnous apotelestheisa, hōsper oun autos tois heautou paisin ethespisen eipōn ‟ synachthēte, hina apangeilō hymin ti symbēsetai hymin epʼ eschatou tōn hēmerōn; eschatas hēmeras noountōn hēmōn ta eschata tēs systaseōs tou Ioudaiōn ethnous.

For at the same time foreigners ruled the Jews, and foreigners arriving from the east recognized and worshiped the Christ of God prophesied of old. So the prophecy of Jacob is clearly shown to be fulfilled by these events, accomplished at the end of the existence of the Jewish nation, as he himself foretold to his sons, saying: “Gather together, that I may tell you what will happen to you in the last of the days”—we understanding the last days as the last period of the Jewish nation's existence.

Gen 49:1 (quotation, high confidence)

Notes and citation

Summary: Jacob's “last days” are the last period of the Jewish nation, when foreigners ruled and gentiles worshiped Christ.

Notes on the original text

Digital text corrected (OCR: υ for ι; OCR: ἔνα for ἵνα): παυσὶν ἐθέσπισεν → παισὶν ἐθέσπισεν; συνάχθητε, ἔνα ἀπαγγείλω → συνάχθητε, ἵνα ἀπαγγείλω.

Cite (SBL): Eusebius, Dem. ev. 8.1.48 (Dindorf 3:504–505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-48). (abbreviation not yet checked)

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

8.1.49Dindorf 3:505

τί δῆτα αὐτοῖς ἀπαντᾶν ἔμελλεν; ἔκλειψις μὲν τῆς ἀρχῆς Ἰούδα, καὶ τοῦ παντὸς ἔθνους αὐτῶν καθαίρεσις, παῦλά τε καὶ λῆξις τῶν ἡγουμένων αὐτῶν, καὶ τῆς φυλῆς αὐτοῦ τοῦ βασιλικοῦ καὶ ἀρχικοῦ ἀξιώματος κατάλυσις, Χριστοῦ δὲ ἀρχὴ καὶ βασιλεία, οὐ τοῦ Ἰσραὴλ, ἀλλὰ τῶν ἐθνῶν ἀπάντων ἄρχουσα, κατὰ τὸ καὶ αὐτὸς προσδοκία ἐθνῶν. ”

ti dēta autois apantan emellen? ekleipsis men tēs archēs Iouda, kai tou pantos ethnous autōn kathairesis, paula te kai lēxis tōn hēgoumenōn autōn, kai tēs phylēs autou tou basilikou kai archikou axiōmatos katalysis, Christou de archē kai basileia, ou tou Israēl, alla tōn ethnōn apantōn archousa, kata to kai autos prosdokia ethnōn. ”

What, then, was to befall them? The failure of Judah's rule, the overthrow of their whole nation, the cessation and end of their leaders, the dissolution of the royal and ruling dignity of the tribe itself; and the rule and kingdom of Christ, ruling not Israel but all the nations, according to “and he is the expectation of the nations.”

Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: What befell them: the end of Judah's rule and the beginning of Christ's reign over the nations.

Cite (SBL): Eusebius, Dem. ev. 8.1.49 (Dindorf 3:505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-49). (abbreviation not yet checked)

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8.1.50Dindorf 3:505

τίς δʼ οὐκ ἂν ταῦτα οὕτω σαφῶς ἐπὶ τῇ τοῦ σωτῆρος ἡμῶν ἐπιφανείᾳ πεπληρῶσθαι, ὅτε οἱ πάλαι πρὸ τῆς τοῦ Χρι- στοῦ γενέσεως ἐπʼ οἰκείοις ἄρχουσι καὶ ἡγουμένοις καὶ συνετοῖς τῶν θείων ἀναγνωσμάτων ἀκροαταῖς βασιλεῦσί τε ἰδίοις καὶ ἀρχιερεῦσι καὶ προφήταις λαμπρυνόμενοι, αὐτή τε ἡ τοῦ Ἰούδα φυλὴ βασιλικὴ οὖσα, τῶν ἐχθρῶν καὶ πολεμίων ἐπικρατοῦσα, κατάρχουσά τε καὶ ἡγουμένη τοῦ παντὸς ἔθνους, οἵ τε ἐν αὐτοῖς πάλαι διαπρέποντες ἐξ ἐκείνου καὶ εἰς δεῦρο Ῥωμαίοις ὑποτελεῖς καθεστήκασιν; ἐπεφάνη γὰρ σαφῶς ὁ Χριστὸς τοῦ θεοῦ, καὶ ἐξ ἐκείνου ἡ λεγομένη προσδοκία τῶν ἐθνῶν εἰς πάντα τὰ ἔθνη ἀνακεκήρυκται.

tis dʼ ouk an tauta houtō saphōs epi tę̄ tou sōtēros hēmōn epiphaneią peplērōsthai, hote hoi palai pro tēs tou Chri- stou geneseōs epʼ oikeiois archousi kai hēgoumenois kai synetois tōn theiōn anagnōsmatōn akroatais basileusi te idiois kai archiereusi kai prophētais lamprynomenoi, autē te hē tou Iouda phylē basilikē ousa, tōn echthrōn kai polemiōn epikratousa, katarchousa te kai hēgoumenē tou pantos ethnous, hoi te en autois palai diaprepontes ex ekeinou kai eis deuro Rhōmaiois hypoteleis kathestēkasin? epephanē gar saphōs ho Christos tou theou, kai ex ekeinou hē legomenē prosdokia tōn ethnōn eis panta ta ethnē anakekēryktai.

Who would not say these things were so clearly fulfilled at our Savior's appearing, when those who before Christ's birth were distinguished by their own rulers and leaders, by wise hearers of the divine readings, by their own kings, high priests, and prophets—the tribe of Judah itself being royal, prevailing over enemies and foes, ruling and leading the whole nation—and those formerly distinguished among them, have from then until now been subject to the Romans? For the Christ of God clearly appeared, and from then the one called the expectation of the nations has been proclaimed to all the nations.

Notes and citation

Summary: Since Christ appeared the Jews have been subject to Rome, and Christ has been proclaimed to all nations.

Notes on the original text

Digital text corrected (OCR: ό for ῶ): τόν ἐχθρῶν καὶ → τῶν ἐχθρῶν καὶ.

Cite (SBL): Eusebius, Dem. ev. 8.1.50 (Dindorf 3:505; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-50). (abbreviation not yet checked)

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8.1.51Dindorf 3:505–506

ἢ λεγέτω τις, εἰ μὴ κατὰ τὴν ἐπιφάνειαν Ἰησοῦ τοῦ σωτῆρος ἡμῶν τὰ μὲν παρὰ Ἰουδαίοις σεμνὰ, ἥ τε μητρόπολις αὐτῶν ἅμα τῷ ἱερῷ καὶ τῇ ἐν τούτῳ συντελουμένῃ ἁγιστείᾳ μετὰ καὶ τῶν οἰκείων ἡγουμένων τε καὶ ἀρχόντων διαλέλοιπεν, ἀναδέδεικται δὲ ἐξ ἐκείνου τὰ τῆς ἐλπίδος καὶ προσδοκίας τῶν ἐθνῶν τῶν καθʼ ὅλης τῆς οἰκουμένης, ὅτε καὶ ἐλήλυθε τὰ ἀποκείμενα τῷ κυρίῳ.

ē legetō tis, ei mē kata tēn epiphaneian Iēsou tou sōtēros hēmōn ta men para Ioudaiois semna, hē te mētropolis autōn hama tǭ hierǭ kai tę̄ en toutǭ synteloumenę̄ hagisteią meta kai tōn oikeiōn hēgoumenōn te kai archontōn dialeloipen, anadedeiktai de ex ekeinou ta tēs elpidos kai prosdokias tōn ethnōn tōn kathʼ holēs tēs oikoumenēs, hote kai elēlythe ta apokeimena tǭ kyriǭ.

Or let someone say whether it was not at the appearing of Jesus our Savior that the sacred things of the Jews—their metropolis, together with the temple and the worship performed in it, along with their own leaders and rulers—ceased, and from then the hope and expectation of the nations throughout the whole world was revealed, when the things laid up for the Lord had come.

Notes and citation

Summary: Jerusalem, the temple, and Jewish rule ceased at Christ's coming, when the nations' hope was revealed.

Cite (SBL): Eusebius, Dem. ev. 8.1.51 (Dindorf 3:505–506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-51). (abbreviation not yet checked)

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8.1.52Dindorf 3:506

τίνα δὲ ἢ τὰ δηλούμενα διὰ τοῦ “ Ἰούδα, σὲ αἰνέσαισαν οἶ ἀδελφοί σου, αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, σκύμνος λέοντος Ἰούδα, ἐκ βλαστοῦ υἱέ μου ἀνέβης, ἀναπεσὼν ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος λέοντος, ἐγερεῖ αὐτόν;” ταῦτα γὰρ καθʼ ἑτέραν διάνοιαν τὰ αὐτῷ ἀποκείμενα, ἃ καὶ αὐτὰ φέρε κατανοήσωμεν, πρῶτον τούτῳ ἐπιστήσαντες, ὡς διαφόροις τὸν Χριστὸν ὀνόμασι προσαγορεύειν εἰώθασιν οἶ θεῖοι χρησμοί· τοτὲ μὲν γὰρ αὐτὸν καλοῦσιν Ἰακὼβ, “ Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ, ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου, κρίσιν τοῖς ἔθνεσιν ἐξοίσει” καὶ τὰ ἑξῆς.

tina de ē ta dēloumena dia tou “ Iouda, se ainesaisan oi adelphoi sou, hai cheires sou epi nōtou tōn echthrōn sou, skymnos leontos Iouda, ek blastou huie mou anebēs, anapesōn ekoimēthēs hōs leōn kai hōs skymnos leontos, egerei auton?” tauta gar kathʼ heteran dianoian ta autǭ apokeimena, ha kai auta phere katanoēsōmen, prōton toutǭ epistēsantes, hōs diaphorois ton Christon onomasi prosagoreuein eiōthasin oi theioi chrēsmoi; tote men gar auton kalousin Iakōb, “ Iakōb ho pais mou, antilēpsomai autou, ho eklektos mou, prosedexato auton hē psychē mou, krisin tois ethnesin exoisei” kai ta hexēs.

And what is indicated by “Judah, your brothers shall praise you; your hands shall be on the back of your enemies; a lion's whelp is Judah; from a shoot, my son, you went up; lying down you slept like a lion and like a lion's whelp; who shall rouse him”? For in another sense these are the things laid up for him. Let us consider them too, first noting that the divine oracles are accustomed to call Christ by various names. Sometimes they call him Jacob: “Jacob my servant, I will help him; Israel my chosen, my soul has accepted him; he will bring forth judgment to the nations,” and so on.

Gen 49:8–9 (quotation, high confidence) · Isa 42:1 (quotation, high confidence)

Notes and citation

Summary: Read of Christ, the blessing of Judah fits, since Scripture calls Christ by many names, even Jacob.

Isa 42:1 in the Septuagint, which adds “Jacob” and “Israel.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.52 (Dindorf 3:506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-52). (abbreviation not yet checked)

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8.1.53Dindorf 3:506

οἷς ἐπείρηται “ἕως ἂν θῇ ἐπὶ τῆς γῆς κρίσιν, καὶ ἐπὶ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσι·” τοτὲ δὲ αὐτὸν Σολομῶνα καὶ Δαβὶδ ὀνομάζουσι· Σολομῶνα μὲν ὡς ἐν οα΄ ψαλμῷ ἐπιγεγραμμένῳ μὲν εἰς Σολομῶνα, σαφῶς δὲ τὰ περὶ τοῦ Χριστοῦ περιέχοντι.

hois epeirētai “heōs an thę̄ epi tēs gēs krisin, kai epi onomati autou ethnē elpiousi;” tote de auton Solomōna kai Dabid onomazousi; Solomōna men hōs en oa΄ psalmǭ epigegrammenǭ men eis Solomōna, saphōs de ta peri tou Christou periechonti.

To which is added: “until he sets judgment on the earth, and in his name the nations will hope.” Sometimes they name him Solomon and David: Solomon, as in Psalm 71, which is titled “for Solomon” but clearly contains what concerns Christ.

Isa 42:4 (quotation, high confidence)

Notes and citation

Summary: Scripture also calls Christ Solomon, as in Psalm 72.

Eusebius numbers the psalm 71 (Septuagint), Protestant Psalm 72.

Notes on the original text

Digital text corrected (OCR: numeral misread): ἐν ὄα ψαλμῷ → ἐν οα΄ ψαλμῷ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.53 (Dindorf 3:506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-53). (abbreviation not yet checked)

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8.1.54Dindorf 3:506

τὸ γὰρ κατακυριεύσει ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμοῦ ἕως περάτων τῆς οἰκουμένης, καὶ πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ, ” καὶ ὅσʼ ἁ τούτοις ἑξῆς ὁ Ψαλμὸς περιέχει μόνῳ τῷ Χριστῷ ἁρμόζοι ἄν.

to gar katakyrieusei apo thalassēs heōs thalassēs, kai apo potamou heōs peratōn tēs oikoumenēs, kai panta ta ethnē douleusousin autǭ, ” kai hosʼ ha toutois hexēs ho Psalmos periechei monǭ tǭ Christǭ harmozoi an.

For “he shall have dominion from sea to sea, and from the river to the ends of the world, and all the nations shall serve him,” and whatever the psalm contains after these, would fit Christ alone.

Ps 72:8 (71:8 LXX) (quotation, high confidence) · Ps 72:11 (71:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72's universal dominion fits Christ alone.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.54 (Dindorf 3:506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-54). (abbreviation not yet checked)

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8.1.55Dindorf 3:506–507

Δαβὶδ δὲ ἐν πη΄ Ψαλμῷ πάλιν ὁ Χριστὸς ἀνηγόρευται, ἐπεὶ μὴ τῷ Δαβὶδ, μόνῳ δὲ αὐτῷ κατάλληλα ἂν εἴη καὶ τὰ ἐν τούτῳ λεγόμενα, οἷον τὸ ‘‘αὐτὸς ἐπικα- λέσεταί με, πατήρ μου εἶ σὺ, κἀγὼ πρωτότοκον αὐτὸν, ὑψηλὸν παρὰ τοῖς βασιλεῦσι τῆς γῆς. εἰς τὸν αἰῶνα φυλάξω αὐτῷ τὸ ἔλεος μου. ”

Dabid de en pē΄ Psalmǭ palin ho Christos anēgoreutai, epei mē tǭ Dabid, monǭ de autǭ katallēla an eiē kai ta en toutǭ legomena, hoion to ‘‘autos epika- lesetai me, patēr mou ei sy, kagō prōtotokon auton, hypsēlon para tois basileusi tēs gēs. eis ton aiōna phylaxō autǭ to eleos mou. ”

And again in Psalm 88 Christ is proclaimed David, since what is said in it would suit not David but him alone, for instance: “He shall call upon me, You are my Father; and I will make him firstborn, high among the kings of the earth. For ever I will keep my mercy for him.”

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

Notes and citation

Summary: Psalm 89 calls Christ David, since its promises fit him alone.

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

Notes on the original text

Digital text corrected (OCR: numeral mark dropped): ἐν πη Ψαλμῷ → ἐν πη΄ Ψαλμῷ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.55 (Dindorf 3:506–507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-55). (abbreviation not yet checked)

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8.1.56Dindorf 3:507

καὶ πάλιν ‟ τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μενεῖ, καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου, καὶ ὡς ἡ σελήνη κατηρτισμένη εἰς τὸν αἰῶνα. ” οὕτως οὖν ἐκ μυρίων ἄλλων τοῦ Χριστοῦ προσηγοριῶν, διʼ ὧν αὐτὸν οἶ θεῖοι λόγοι σημαίνουσι, καὶ Ἰούδας ὁμοίως διὰ τῶν προκειμένων ἀνειρῆσθαι δύναται, ὅτι καὶ ἐκ τῆς Ἰούδα γέγονε φυλῆς.

kai palin ‟ to sperma autou eis ton aiōna menei, kai ho thronos autou hōs ho hēlios enantion mou, kai hōs hē selēnē katērtismenē eis ton aiōna. ” houtōs oun ek myriōn allōn tou Christou prosēgoriōn, diʼ hōn auton oi theioi logoi sēmainousi, kai Ioudas homoiōs dia tōn prokeimenōn aneirēsthai dynatai, hoti kai ek tēs Iouda gegone phylēs.

And again: “His seed shall remain for ever, and his throne as the sun before me, and as the moon established for ever.” So, among countless other titles of Christ by which the divine words signify him, he can likewise be called Judah in the passage before us, since he came from the tribe of Judah.

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

Notes and citation

Summary: Among his many names, Christ can be called Judah.

Notes on the original text

Digital text corrected (OCR: dropped letter): οὕτως οὖν ἑ μυρίων → οὕτως οὖν ἐκ μυρίων.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.56 (Dindorf 3:507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-56). (abbreviation not yet checked)

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8.1.57Dindorf 3:507

πρόδηλον γὰρ κατὰ τὸν ἀπόστολον ὅτι ἐκ φυλῆς Ἰούδα ἀνατέταλκεν ὁ σωτὴρ καὶ κύριος ἡμῶν. τούτῳ δὴ οὖν κατὰ διάνοιαν τῷ Ἰούδᾳ ἀποκείμενα ἦν τὰ προφητευόμενα.

prodēlon gar kata ton apostolon hoti ek phylēs Iouda anatetalken ho sōtēr kai kyrios hēmōn. toutǭ dē oun kata dianoian tǭ Ioudą apokeimena ēn ta prophēteuomena.

For it is evident, according to the apostle, that our Savior and Lord arose from the tribe of Judah. So to this Judah, in the deeper sense, the things prophesied were laid up.

Heb 7:14 (quotation, high confidence)

Notes and citation

Summary: Christ sprang from Judah, so the promises to Judah belong to him.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.57 (Dindorf 3:507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-57). (abbreviation not yet checked)

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8.1.58Dindorf 3:507

τίνα δὲ ἦν ταῦτα; πρῶτον μὲν τὸ ἐπαινεθῆναι ὑπὸ τῶν ἀδελφῶν αὐτοῦ· δεύτερον κατὰ νώτου τῶν ἐχθρῶν αὐτοῦ τὰς χεῖρας ἐπιβαλεῖν· τρίτον προσκυνηθῆναι ὑπὸ τῶν υἱῶν τοῦ πατρὸς αὐτοῦ· ἃ καὶ τέλους ἐτύγχανεν ὁπηνίκα τέως μὲν τἀς παραδόξους δυνάμεις καὶ τὰ τεράστια θαύματα ἐπιτελῶν ἐθαυμάζετο καὶ ἐπῃνεῖτο καὶ προσεκυνεῖτο πρὸς τῶν ἑαυτοῦ μαθητῶν τε καὶ ἀποστόλων, οὓς καὶ ἀδελφοὺς ἀποκαλεῖν οὐκ ὤκνει, διὰ μὲν τοῦ ψαλμοῦ λέγων ‘‘ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε, ” ταῖς δὲ ἀμφὶ τὴν Μαρίαν προστάττων εὐαγγελίζεσθαι αὐτοῖς ὡς ἀδελφοῖς ‟ ἀπαγγείλατε γὰρ, φησὶ, τοῖς ἀδελφοῖς μου ὅτι ἀνέρχομαι πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. ”

tina de ēn tauta? prōton men to epainethēnai hypo tōn adelphōn autou; deuteron kata nōtou tōn echthrōn autou tas cheiras epibalein; triton proskynēthēnai hypo tōn huiōn tou patros autou; ha kai telous etynchanen hopēnika teōs men tas paradoxous dynameis kai ta terastia thaumata epitelōn ethaumazeto kai epę̄neito kai prosekyneito pros tōn heautou mathētōn te kai apostolōn, hous kai adelphous apokalein ouk ōknei, dia men tou psalmou legōn ‘‘apangelō to onoma sou tois adelphois mou, en mesǭ ekklēsias hymnēsō se, ” tais de amphi tēn Marian prostattōn euangelizesthai autois hōs adelphois ‟ apangeilate gar, phēsi, tois adelphois mou hoti anerchomai pros ton patera mou kai patera hymōn kai theon mou kai theon hymōn. ”

What were these? First, to be praised by his brothers; second, to lay his hands on the back of his enemies; third, to be worshiped by his father's sons. These were fulfilled when, performing extraordinary powers and marvelous wonders, he was admired, praised, and worshiped by his own disciples and apostles, whom he did not hesitate to call brothers—through the psalm, saying, “I will declare your name to my brothers; in the midst of the church I will sing to you,” and when he commanded the women with Mary to announce to them as brothers: “Tell my brothers,” he says, “that I am ascending to my Father and your Father, and my God and your God.”

Ps 22:22 (21:23 LXX) (quotation, high confidence) · John 20:17 (quotation, high confidence)

Notes and citation

Summary: Christ was praised and worshiped by his disciples, whom he called brothers.

Notes on the original text

Digital text corrected (OCR: ό for ῶ): πρὸς τόν ἑαυτοῦ → πρὸς τῶν ἑαυτοῦ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.58 (Dindorf 3:507; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-58). (abbreviation not yet checked)

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8.1.59Dindorf 3:507–508

οὕτω δῆτα αὐτὸν οἱ ἀδελφοὶ τὰ μὲν πρῶτα ἐπὶ τοῖς παραδόξοις ὡς θαυμάσιον ἄνδρα μόνον ἐπῄνουν, ἕνα τινὰ, ὡς εἰκὸς, τῶν προφητῶν εἶναι ὑπειληφότες· ἐπεὶ δὲ ἐν τῷ μεταξὺ τὰς θαυμασίους παραδοξοποιίας αὐτοῦ ὁρῶντες, καὶ ὡς καθεῖλεν ἐχθρόν τε καὶ ἐκδικητὴν, τόν τε θάνατον ἄρχοντα τοῦ αἰῶνος τού- του, ἅμα ταῖς λοιπαῖς ἀοράτοις καὶ ἐχθραῖς δυνάμεσι, τὸ τηνικάδε θεὸν αὐτὸν εἷναι πιστεύσαντες προσεκύνησαν.

houtō dēta auton hoi adelphoi ta men prōta epi tois paradoxois hōs thaumasion andra monon epę̄noun, hena tina, hōs eikos, tōn prophētōn einai hypeilēphotes; epei de en tǭ metaxy tas thaumasious paradoxopoiias autou horōntes, kai hōs katheilen echthron te kai ekdikētēn, ton te thanaton archonta tou aiōnos tou- tou, hama tais loipais aoratois kai echthrais dynamesi, to tēnikade theon auton heinai pisteusantes prosekynēsan.

So his brothers at first praised him only as a wonderful man for his miracles, supposing him, naturally, to be one of the prophets; but when meanwhile they saw his marvelous miracles, and how he destroyed the enemy and avenger, and death, the ruler of this age, together with the other invisible and hostile powers, then they believed him to be God and worshiped him.

Ps 8:2 (8:3 LXX) (echo, low confidence) · Matt 28:17 (allusion, medium confidence)

Notes and citation

Summary: The disciples first praised Christ as a prophet, then, seeing his victory, worshiped him as God.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.59 (Dindorf 3:507–508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-59). (abbreviation not yet checked)

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8.1.60Dindorf 3:508

αἶ δὲ χεῖρες τοῦ σωτῆρος ἡμῶν κατὰ νώτου τῶν ἐχθρῶν αὐτοῦ ἐγίνοντο, ὅτε πάσας τὰς πράξεις αὐτοῦ τάς τε δυνάμεις καὶ παραδοξοποιίας ἐπὶ καθαιρέσει τῶν δαιμόνων καὶ τῶν πονηρῶν πνευμάτων ἐποιεῖτο. ἀλλὰ καὶ ὁπηνίκα ἐξεπέτασε τὰς χεῖρας αὑτοῦ ἐπὶ τοὐ σταυροῦ, καὶ οὕτως αἶ χεῖρες αὑτοῦ φευγόντων τῶν ἐχθρῶν καὶ τὰ νῶτα παραχωρούντων αὐτῷ κατὰ νώτου τῶν ἐχθρῶν ἐγίνοντο, καὶ μᾶλλον ὅτε τὸ πνεῦμα παραδοὺς τῷ πατρὶ ἄσαρκος καὶ γυμνὸς οὗ ἀνειλήφει σώματος ἐπὶ τὸ τῶν ἐχθρῶν κατῄει χωρίον, αὐτοζωὴ τυγχάνων, θάνατον καταλύσων καὶ τὰς ἐπανισταμένας αὐτῷ δυνάμεις, ἃς εἰκὸς κατʼ ἀρχὰς μὲν κοινὸν ἄνθρωπον καὶ τοῖς πολ- λοῖς ὅμοιον αὐτὸν ὑπειληφέναι, οὕτω τε κυκλῶσαι αὐτὸν καὶ ὡς ἂν τῷ τυχόντι ἐφορμῆσαι, ἐπεὶ δὲ ἔγνωσαν κρείττονα ἢ κατʼ ἄνθρωπον καὶ θειοτέραν φύσιν τραπῆναι καὶ τὰ νῶτα παραχωρῆσαι αὐτῷ, καθʼ ὧν τὰς χεῖρας ἀφεὶς τοῖς ἐνθέοις αὐτοῦ καὶ ἠκονημένοις βέλεσι φεύγοντας ἤλαυνεν, ὡς διὰ τοῦτο εἰρῆσθαι ‟ αἶ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου.’

ai de cheires tou sōtēros hēmōn kata nōtou tōn echthrōn autou eginonto, hote pasas tas praxeis autou tas te dynameis kai paradoxopoiias epi kathairesei tōn daimonōn kai tōn ponērōn pneumatōn epoieito. alla kai hopēnika exepetase tas cheiras hautou epi tou staurou, kai houtōs ai cheires hautou pheugontōn tōn echthrōn kai ta nōta parachōrountōn autǭ kata nōtou tōn echthrōn eginonto, kai mallon hote to pneuma paradous tǭ patri asarkos kai gymnos hou aneilēphei sōmatos epi to tōn echthrōn katę̄ei chōrion, autozōē tynchanōn, thanaton katalysōn kai tas epanistamenas autǭ dynameis, has eikos katʼ archas men koinon anthrōpon kai tois pol- lois homoion auton hypeilēphenai, houtō te kyklōsai auton kai hōs an tǭ tychonti ephormēsai, epei de egnōsan kreittona ē katʼ anthrōpon kai theioteran physin trapēnai kai ta nōta parachōrēsai autǭ, kathʼ hōn tas cheiras apheis tois entheois autou kai ēkonēmenois belesi pheugontas ēlaunen, hōs dia touto eirēsthai ‟ ai cheires sou epi nōtou tōn echthrōn sou.’

The hands of our Savior were on the back of his enemies when he did all his deeds, powers, and miracles for the destruction of the demons and evil spirits; and also when he spread out his hands on the cross. So his hands were on the back of his enemies as they fled and turned their backs to him; and still more when, having given up his spirit to the Father, he went down, fleshless and stripped of the body he had assumed, to the place of the enemies, being Life itself, to destroy death and the powers that rose against him. These powers probably supposed him at first to be an ordinary man like the many, and so surrounded him and attacked him as they would anyone; but when they recognized a nature greater than human and more divine, they turned and gave him their backs, and he, letting fly at them his divine and sharpened arrows, drove them in flight. That is why it is said: “Your hands shall be on the back of your enemies.”

Gen 49:8 (quotation, high confidence) · Luke 23:46 (allusion, high confidence) · 1 Pet 3:19 (allusion, medium confidence)

Notes and citation

Summary: Christ's hands were on his enemies' backs in his miracles, on the cross, and in his descent to the dead, where the powers fled.

A statement of Christ's descent to the realm of the dead (compare 1 Pet 3:19); Eusebius says the Word descended “fleshless and stripped of the body he had assumed.”

Notes on the original text

Digital text corrected (OCR: wrong breathing and accent): γυμνὸς οὑ ἀνειλήφει → γυμνὸς οὗ ἀνειλήφει.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.60 (Dindorf 3:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-60). (abbreviation not yet checked)

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8.1.61Dindorf 3:508

εἰ δὲ καὶ εἰσέτι νῦν μυρίοι τοῦ σωτῆρος ἡμῶν ἐχθροὶ τὴν ἐκκλησίαν αὐτοῦ κατὰ καιροὺς πολεμεῖν ἐπιχειροῦσιν, ἀλλὰ καὶ τούτους ἀοράτῳ χειρὶ καὶ ἐνθέῳ δυνάμει τροποῦται, ὡς καὶ περὶ αὐτῶν εἰρῆσθαι τὸ ‟αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου.”

ei de kai eiseti nyn myrioi tou sōtēros hēmōn echthroi tēn ekklēsian autou kata kairous polemein epicheirousin, alla kai toutous aoratǭ cheiri kai entheǭ dynamei tropoutai, hōs kai peri autōn eirēsthai to ‟hai cheires sou epi nōtou tōn echthrōn sou.”

And if even now countless enemies of our Savior try from time to time to make war on his church, he routs these too by an invisible hand and divine power, so that of them too it is said: “Your hands shall be on the back of your enemies.”

Gen 49:8 (quotation, high confidence)

Notes and citation

Summary: Christ still routs those who persecute his church.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 8.1.61 (Dindorf 3:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-61). (abbreviation not yet checked)

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8.1.62Dindorf 3:508–509

ἐπειδὴ δὲ ἤδη λοιπὸν τὰ κατὰ τῶν ἐχθρῶν νικητήρια ἀπειλήφει, τηνικαῦτα ἐπληροῦτο καὶ τὸ ‟ προσκυνήσουσί σε οἶ υἱοὶ τοῦ πατρός σου, ’ πάντες δηλαδὴ οἶ κατʼ οὐρανὸν ἄγγελοι, τά τε πνεύματα τὰ λειτουργικὰ καὶ αἶ θεῖαι δυνάμεις, οἵ τε ἐπὶ γῆς ἀπόστολοι καὶ εὐαγ- γελισταὶ, καὶ μετὰ τούτους ἅπαντες οἶ ἐξ ἐθνῶν διʼ αὐτοῦ τὸν ἕνα καὶ μόνον ἀληθῆ πατέρα θεὸν ἐπιγρα- ψάμενοι, οἵτινες θεὸν λόγον ὄντα τὸν Χριστὸν μεμα- θηκότες ὡς θεὸν προσκυνεῖν αὐτὸν ὁμολογοῦνται.

epeidē de ēdē loipon ta kata tōn echthrōn nikētēria apeilēphei, tēnikauta eplērouto kai to ‟ proskynēsousi se oi huioi tou patros sou, ’ pantes dēladē oi katʼ ouranon angeloi, ta te pneumata ta leitourgika kai ai theiai dynameis, hoi te epi gēs apostoloi kai euag- gelistai, kai meta toutous hapantes oi ex ethnōn diʼ autou ton hena kai monon alēthē patera theon epigra- psamenoi, hoitines theon logon onta ton Christon mema- thēkotes hōs theon proskynein auton homologountai.

And when he had at last received the prizes of victory over his enemies, then “your father's sons shall bow down to you” was fulfilled: namely, all the angels in heaven, the ministering spirits and divine powers, and on earth the apostles and evangelists, and after them all those from the nations who through him have enrolled themselves under the one and only true Father, God; who, having learned that Christ is God the Word, confess that they worship him as God.

Gen 49:8 (quotation, high confidence) · Heb 1:6 (echo, medium confidence) · Heb 1:14 (echo, medium confidence)

Notes and citation

Summary: Angels, apostles, and gentile believers worship Christ as God, fulfilling “your father's sons shall bow down to you.”

Notes on the original text

Digital text corrected (OCR: wrong vowel; OCR: ἴνα for ἕνα): τὸν ἴνα καὶ μόνον → τὸν ἕνα καὶ μόνον; οἔτινες → οἵτινες.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.62 (Dindorf 3:508–509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-62). (abbreviation not yet checked)

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8.1.63Dindorf 3:509

ἀλλʼ ἐπεὶ ἐχρῆν καὶ τὰ τῆς γενέσεως αὐτοῦ καὶ τὰ τοῦ θανάτου μυστήρια τῇ περὶ αὐτοῦ προφητείᾳ συμπεριλαβεῖν, εἰκότως μετὰ τὰ προειρημένα θεσπί- ’ζων ὁ Ἰακὼβ ἐπιλέγει ^* σκύμνος λέοντος Ἰούδα· ἐκ βλαστοῦ υἷέ μου ἀνέβης, ἀναπεσὼν ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος, τίς ἐγερεῖ αὐτόν;” σκύμνον μὲν οὖν λέοντος αὐτὸν ὀνομάζει διὰ τὸ ἐκ βασιλικῆς αὐτὸν γεγονέναι φυλῆς.

allʼ epei echrēn kai ta tēs geneseōs autou kai ta tou thanatou mystēria tę̄ peri autou prophēteią symperilabein, eikotōs meta ta proeirēmena thespi- ’zōn ho Iakōb epilegei ^* skymnos leontos Iouda; ek blastou huie mou anebēs, anapesōn ekoimēthēs hōs leōn kai hōs skymnos, tis egerei auton?” skymnon men oun leontos auton onomazei dia to ek basilikēs auton gegonenai phylēs.

But since the mysteries of his birth and of his death also had to be included in the prophecy about him, Jacob fittingly adds in his prophecy after what was said before: “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?” He calls him a lion's whelp because he was born of a royal tribe.

Gen 49:9 (quotation, high confidence)

Notes and citation

Summary: “Lion's whelp” refers to Christ's royal descent.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.63 (Dindorf 3:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-63). (abbreviation not yet checked)

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8.1.64Dindorf 3:509

ἐκ σπέρματος γοῦν ἦν τοῦ Δαβὶδ κατὰ σάρκα. ^^ ἐκ βλαστοῦ δὲ ἀνέβης υἶέ μου” φησὶν, ἐπείπερ ἐκ σπέρματος καὶ ῥίζης τοῦ ταῦτα προαναφωνοῦντος Ἰακὼβ ἀνέφυ, πρότερον μὲν θεὸς λόγος ὢν, γενόμενος δὲ δεύτερον υἱὸς ἀνθρώπου διʼ ἣν ἀνεδέξατο ὑπὲρ ἡμῶν οἰκονομίαν.

ek spermatos goun ēn tou Dabid kata sarka. ^^ ek blastou de anebēs uie mou” phēsin, epeiper ek spermatos kai rhizēs tou tauta proanaphōnountos Iakōb anephy, proteron men theos logos ōn, genomenos de deuteron huios anthrōpou diʼ hēn anedexato hyper hēmōn oikonomian.

He was, at any rate, of David's seed according to the flesh. “From a shoot you went up, my son,” he says, since he sprang from the seed and root of Jacob, who foretold these things—being first God the Word, and becoming secondly Son of Man through the dispensation he undertook for our sake.

Gen 49:9 (quotation, high confidence) · Rom 1:3 (allusion, medium confidence)

Notes and citation

Summary: “From a shoot” refers to Christ's descent from Jacob as Son of Man, though first he is God the Word.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.64 (Dindorf 3:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-64). (abbreviation not yet checked)

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8.1.65Dindorf 3:509

εἴη δʼ ἂν καὶ τοῦ θανάτου αὐτοῦ δηλωτικὸν τὸ ’ ἀναπεσὼν ἐκοι- μήθης ὡς λέων καὶ ὡς σκύμνος, ” ἐξ ἔθους τῆς γρα- φῆς κατά τι οἰκεῖον θεώρημα τὸν θάνατον καὶ ἐπὶ μυρίων ἄλλων κοίμησιν ἀποκαλούσης.

eiē dʼ an kai tou thanatou autou dēlōtikon to ’ anapesōn ekoi- mēthēs hōs leōn kai hōs skymnos, ” ex ethous tēs gra- phēs kata ti oikeion theōrēma ton thanaton kai epi myriōn allōn koimēsin apokalousēs.

“Lying down you slept like a lion and like a whelp” may also signify his death, since Scripture is accustomed, for a reason of its own, to call death sleep in countless other cases too.

Gen 49:9 (quotation, high confidence)

Notes and citation

Summary: “You slept” signifies Christ's death, which Scripture often calls sleep.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.65 (Dindorf 3:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-65). (abbreviation not yet checked)

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8.1.66Dindorf 3:509

τὸ δὲ ‘τίς ἐγερεῖ αὐτόν” περὶ τῆς ἐκ νεκρῶν ἀναστάσεως αὐτοῦ θαυμαστικῶς εἴρηται. ἐγερθησόμενον γὰρ αὐτὸν σα- φῶς οἶδεν ὁ φάσκων ‘τίς ἐγερεῖ αὐτόν.’ θαυμαστι- κῶς δὲ ἐπιλέγει τὸ, τίς ἄρα ὁ τοῦτο ποιήσων καὶ ἀνα- στήσων αὐτόν, ” ἡμᾶς ἐπὶ τὸ ζητεῖν διεγείρων τίς ἂν εἴη ὁ τὸν κύριον ἡμῶν τὸν ὑπὲρ ἡμῶν θάνατον ἀνα- δεξάμενον ἐκ νεκρῶν ἀναστήσων.

to de ‘tis egerei auton” peri tēs ek nekrōn anastaseōs autou thaumastikōs eirētai. egerthēsomenon gar auton sa- phōs oiden ho phaskōn ‘tis egerei auton.’ thaumasti- kōs de epilegei to, tis ara ho touto poiēsōn kai ana- stēsōn auton, ” hēmas epi to zētein diegeirōn tis an eiē ho ton kyrion hēmōn ton hyper hēmōn thanaton ana- dexamenon ek nekrōn anastēsōn.

“Who shall rouse him?” is said in wonder about his resurrection from the dead. For the one who says “who shall rouse him?” clearly knows he will be raised; but he adds in wonder, “who then will do this and raise him?”, stirring us to seek who it would be that would raise from the dead our Lord, who accepted death for us.

Gen 49:9 (quotation, high confidence)

Notes and citation

Summary: “Who shall rouse him?” expresses wonder at the resurrection.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.66 (Dindorf 3:509; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-66). (abbreviation not yet checked)

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8.1.67Dindorf 3:509–510

τίς δʼ ἂν εἴη ἄλλος ἢ ὁ τῶν ὅλων θεὸς καὶ πατὴρ αὐτοῦ, ᾧ μόνῳ ἀναθετέον τὴν τοῦ σωτῆρος ἡμῶν ἀνάστασιν, κατὰ τὴν λέγουσαν γραφὴν ^ ὃν ὁ πατὴρ ἤγειρεν ἐκ νε- κρῶν;” ἀντὶ δὲ τοῦ ‘σκύμνος λέοντος Ἰούδα, ἐκ βλαστοῦ υἱέ μου ἀνέβης, ἀναπεσὼν ἐκοιμήθη ἐμφαντικώτατα ὁ μὲν Ἀκύλας φησὶ ‘‘σκύλαξ λέοντος Ἰούδα, ἀπὸ ἁλώσεως υἷέ μου ἀνέβης, κάμψας κατεκλίθης.”

tis dʼ an eiē allos ē ho tōn holōn theos kai patēr autou, hǭ monǭ anatheteon tēn tou sōtēros hēmōn anastasin, kata tēn legousan graphēn ^ hon ho patēr ēgeiren ek ne- krōn?” anti de tou ‘skymnos leontos Iouda, ek blastou huie mou anebēs, anapesōn ekoimēthē emphantikōtata ho men Akylas phēsi ‘‘skylax leontos Iouda, apo halōseōs huie mou anebēs, kampsas kateklithēs.”

Who else would it be but the God of the universe, his Father, to whom alone the resurrection of our Savior must be ascribed, according to the Scripture that says, “whom the Father raised from the dead”? In place of “A lion's whelp is Judah; from a shoot, my son, you went up; lying down you slept,” Aquila says most expressively: “A lion's cub is Judah; from the capture, my son, you went up; bending down you lay down.”

Gal 1:1 (quotation, high confidence) · Gen 49:9 (quotation, high confidence)

Notes and citation

Summary: The Father raised Christ; Aquila renders the verse “from the capture you went up.”

Notes on the original text

Digital text corrected (OCR: Latin letter for ὅ; OCR: dropped letter): τῶν Sλων θεὸς → τῶν ὅλων θεὸς; ἐκ βλ στοῦ → ἐκ βλαστοῦ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.67 (Dindorf 3:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-67). (abbreviation not yet checked)

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8.1.68Dindorf 3:510

ὁ δὲ Σύμμαχός φησι σκύμνος λέοντος Ἰούδα, ἐκ θηριαλώσεως υἱέ μου ἀνέβης, ὀκλάσας ἡδράσθης·” διʼ ὧν σαφῶς παρίσταται ἡ ἐκ νεκρῶν ἀνάστασις καὶ ἡ ἐξ Ἅιδου, ὥσπερ ἔκ τινος θηριαλώσεως, τοῦ σωτῆρος ἡμῶν ἀποφυγή.

ho de Symmachos phēsi skymnos leontos Iouda, ek thērialōseōs huie mou anebēs, oklasas hēdrasthēs;” diʼ hōn saphōs paristatai hē ek nekrōn anastasis kai hē ex Haidou, hōsper ek tinos thērialōseōs, tou sōtēros hēmōn apophygē.

And Symmachus says: “A lion's whelp is Judah; from the prey of beasts, my son, you went up; crouching you were established.” By these words the resurrection from the dead is clearly presented, and our Savior's escape from Hades, as from being the prey of wild beasts.

Gen 49:9 (quotation, high confidence)

Notes and citation

Summary: Symmachus's “from the prey of beasts you went up” presents Christ's escape from Hades.

Notes on the original text

Digital text corrected (OCR: δ for σ): τοῦ δωτῆρος ἡμῶν → τοῦ σωτῆρος ἡμῶν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.68 (Dindorf 3:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-68). (abbreviation not yet checked)

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8.1.69Dindorf 3:510

τὸ δὲ ὀκλάσαι καὶ ἑδρασθῇναι, ἀλλὰ μὴ καταπεσεῖν, ὁμοῦ τὸν θάνατον ἔδειξε διὰ τοῦ ὀκλάσαι, καὶ τὸ μὴ ὑποσυρῆναι ὁμοίως ταῖς τῶν λοιπῶν ἀνθρώπων ψυχαῖς διὰ τοῦ ἡδράσθαι. ταῦτα μὲν οὖν πάντα προαπέκειτο τῷ Χριστῷ, πλὴν ἕως οὐδέπω τέλους ἐτύγχανε τὸ Ἰουδαίων συνειστήκει ἔθνος καὶ οἶ ἐξ αὐτῶν ἄρχοντες καὶ ἡγούμενοι οἵ τε ἐξακριβαζόμενοι τὰς θείας συνετῶς περὶ τοῦ Χριστοῦ προφητείας διέπρεπον ἐν αὐτοῖς.

to de oklasai kai hedrasthę̄nai, alla mē katapesein, homou ton thanaton edeixe dia tou oklasai, kai to mē hyposyrēnai homoiōs tais tōn loipōn anthrōpōn psychais dia tou hēdrasthai. tauta men oun panta proapekeito tǭ Christǭ, plēn heōs oudepō telous etynchane to Ioudaiōn syneistēkei ethnos kai oi ex autōn archontes kai hēgoumenoi hoi te exakribazomenoi tas theias synetōs peri tou Christou prophēteias dieprepon en autois.

And crouching and being established, but not falling down, showed at once his death, by the crouching, and, by being established, that he was not dragged down like the souls of other people. All these things, then, were laid up beforehand for Christ; but until they were fulfilled, the Jewish nation stood, and rulers and leaders from among them, and those who studied the divine prophecies about Christ with understanding, were distinguished among them.

Notes and citation

Summary: Crouching signifies Christ's death, being established that he was not held by death; until then the Jewish nation stood.

Notes on the original text

Digital text corrected (OCR: word wrongly divided; stray line number): ἔδʼ εἶξε → ἔδειξε; ἔθνος 5 καὶ → ἔθνος καὶ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.69 (Dindorf 3:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-69). (abbreviation not yet checked)

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8.1.70Dindorf 3:510

ἐπεὶ δὲ ἐλήλυθε τὰ ἀποκείμενα τῷ Ἰούδᾳ, ἐφάνη τε ἐπὶ γῆς ὁ προφητευόμενος ἐκ σπέρματος καὶ βλαστοῦ γενόμενος τοῦ ταῦτα τεθεσπικότος, ἀναπεσών τε καὶ κοιμηθεὶς, ἢ ὀκλάσας κατὰ τὸν Σύμμαχον, ἡδράσθη καὶ ἀνηγέρθη, τὰς χεῖρας αὐτοῦ κατὰ νώτου τῶν ἀοράτων καὶ νοητῶν ἐχθρῶν ἐπιβαλὼν, οἱ τε ἀδελφοὶ αὐτοῦ καὶ μαθηταὶ πρότερον ἐπαινοῦντες αὐτὸν καὶ θαυμάζοντες ὕστερον καὶ ὡς θεὸν ὡμολόγησαν εἶναι, καὶ ὡς θεὸν προσεκύνησαν, τηνικαῦτα ἐπληροῦτο τὰ ἀποκείμενα αὐτῷ, ὡς διὰ τοῦτο ἀνειρῆσθαι τὸ ἴως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ.

epei de elēlythe ta apokeimena tǭ Ioudą, ephanē te epi gēs ho prophēteuomenos ek spermatos kai blastou genomenos tou tauta tethespikotos, anapesōn te kai koimētheis, ē oklasas kata ton Symmachon, hēdrasthē kai anēgerthē, tas cheiras autou kata nōtou tōn aoratōn kai noētōn echthrōn epibalōn, hoi te adelphoi autou kai mathētai proteron epainountes auton kai thaumazontes hysteron kai hōs theon hōmologēsan einai, kai hōs theon prosekynēsan, tēnikauta eplērouto ta apokeimena autǭ, hōs dia touto aneirēsthai to iōs an elthę̄ ta apokeimena autǭ.

But when the things laid up for Judah had come; when the one prophesied appeared on earth, born of the seed and shoot of the one who foretold these things; when, having lain down and slept, or having crouched as Symmachus says, he was established and raised, laying his hands on the back of his invisible and spiritual enemies; and when his brothers and disciples, who at first praised and admired him, afterward confessed him to be God and worshiped him as God—then the things laid up for him were fulfilled, so that for this reason it is said, “until the things laid up for him come.”

Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: All that was laid up for Judah was fulfilled in Christ's coming, death, resurrection, and worship.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.70 (Dindorf 3:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-70). (abbreviation not yet checked)

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8.1.71Dindorf 3:510–511

ἐξ ἐκεί- νοῦ γάρ τοι καὶ εἰς δεῦρο εἰς πέρας ἐλθόντων τῶν ἀποκειμένων αὐτῷ διαλελοίπασι μὲν οἶ ἄρχοντες καὶ ἡγούμενοι τοῦ Ἰουδαίων ἔθνους, κατέστησάν τε ἐπὶ κεφαλῆς αὐτῶν ἄρχοντες ἐθνῶν, ἔμπαλιν δὲ τὰ ἔθνη, τὸν Χριστὸν ἐπιγνόντα τοῦ θεοῦ, αὐτὸν ἐπεγράψαντο σωτῆρα καὶ προσδοκίαν.

ex ekei- nou gar toi kai eis deuro eis peras elthontōn tōn apokeimenōn autǭ dialeloipasi men oi archontes kai hēgoumenoi tou Ioudaiōn ethnous, katestēsan te epi kephalēs autōn archontes ethnōn, empalin de ta ethnē, ton Christon epignonta tou theou, auton epegrapsanto sōtēra kai prosdokian.

For from then until now, since the things laid up for him have come to pass, the rulers and leaders of the Jewish nation have ceased, and rulers from the nations have been set over them; while conversely the nations, recognizing the Christ of God, have enrolled him as their Savior and expectation.

Notes and citation

Summary: Since then the Jews have been ruled by gentiles, and the gentiles have received Christ.

Notes on the original text

Digital text corrected (stray letter): οἶ ἄρχοντες καὶ ὢ ἡγούμενοι → οἶ ἄρχοντες καὶ ἡγούμενοι.

Cite (SBL): Eusebius, Dem. ev. 8.1.71 (Dindorf 3:510–511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-71). (abbreviation not yet checked)

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8.1.72Dindorf 3:511

μετὰ ταῦτα πάντα ἐπιλέγεται “ δεσμεύων πρὸς ἄμπελον τὸν πῶλον καὶ τῇ ἥλικι τὸ ὑποζύγιον τῆς ὄνου αὐτοῦ, πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὑτοῦ. χαροποιοὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου καὶ λευκοὶ οἶ ὀδόντες αὐτοῦ ἢ γάλα.”

meta tauta panta epilegetai “ desmeuōn pros ampelon ton pōlon kai tę̄ hēliki to hypozygion tēs onou autou, plynei en oinǭ tēn stolēn autou, kai en haimati staphylēs tēn peribolēn hautou. charopoioi hoi ophthalmoi autou apo oinou kai leukoi oi odontes autou ē gala.”

After all this it is added: “Binding his foal to a vine, and the colt of his donkey to the vine branch, he will wash his robe in wine and his garment in the blood of the grape. His eyes are joyful from wine, and his teeth whiter than milk.”

Gen 49:11–12 (quotation, high confidence)

Notes and citation

Summary: Genesis 49:11–12: the foal bound to the vine and the robe washed in wine.

Cite (SBL): Eusebius, Dem. ev. 8.1.72 (Dindorf 3:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-72). (abbreviation not yet checked)

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8.1.73Dindorf 3:511

Αἰνίττεσθαι δὲ ἡγοῦμαι διὰ τούτων τὸν μὲν πῶλον αὐτὸν τὸν τῶν ἀποστόλων καὶ μαθητῶν τοῦ σωτῆρος ἡμῶν χορὸν, τὴν δὲ ἄμπελον ἐν ᾗ τὸν πῶλον προσέδησε τὴν ἔνθεον καὶ ἀόρατον αὐτοῦ δύναμιν, ἣν αὐτὸς παριστὰς ἐδίδασκε λέγων ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, ὁ πατήρ μου ὁ γεωργός ἐστιν.” ἕλιξ δὲ τῆς ἀμπέλου τῆς ἀποδοθείσης εἴη ἂν ἡ τοῦ θεοῦ λόγου διδασκαλία, ἐν ᾗ τὸν πῶλον τῆς ὄνου κατεδήσατο, τὸν νέον ἐξ ἐθνῶν λαὸν, γέννημα τυγχάνοντα τῶν ἀποστόλων αὐτοῦ.

Ainittesthai de hēgoumai dia toutōn ton men pōlon auton ton tōn apostolōn kai mathētōn tou sōtēros hēmōn choron, tēn de ampelon en hę̄ ton pōlon prosedēse tēn entheon kai aoraton autou dynamin, hēn autos paristas edidaske legōn egō eimi hē ampelos hē alēthinē, ho patēr mou ho geōrgos estin.” helix de tēs ampelou tēs apodotheisēs eiē an hē tou theou logou didaskalia, en hę̄ ton pōlon tēs onou katedēsato, ton neon ex ethnōn laon, gennēma tynchanonta tōn apostolōn autou.

By these words I think the foal is meant as a riddle for the company of the apostles and disciples of our Savior, and the vine to which he tied the foal for his divine and invisible power, which he himself set forth when he taught, saying, “I am the true vine; my Father is the vinedresser.” The tendril of the vine just described would be the teaching of God’s Word, to which he tied the foal of the donkey, that is, the new people from the nations, who are the offspring of his apostles.

Gen 49:11 (allusion, high confidence) · John 15:1 (quotation, high confidence)

Notes and citation

Summary: The foal is the apostles, the vine is Christ’s divine power, and the tendril is his teaching, to which the new people from the nations is tied.

Cite (SBL): Eusebius, Dem. ev. 8.1.73 (Dindorf 3:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-73). (abbreviation not yet checked)

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8.1.74Dindorf 3:511

εἴποι δʼ ἄν τις καὶ πρὸς λέξιν ταῦτα τέλους τετυχηκέναι, ὅτε κατὰ τὸν Ματθαῖον εἶπεν ὁ κύριος τοῖς ἑαυτοῦ μαθηταῖς ‟πορεύεσθε εἰς τὴν κατέναντι ὑμῶν κώμην, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην, καὶ πῶλον μετʼ αὐτῆς· λύσαντες ἀγάγετέ μοι.”

eipoi dʼ an tis kai pros lexin tauta telous tetychēkenai, hote kata ton Matthaion eipen ho kyrios tois heautou mathētais ‟poreuesthe eis tēn katenanti hymōn kōmēn, kai eutheōs heurēsete onon dedemenēn, kai pōlon metʼ autēs; lysantes agagete moi.”

One might also say that these words were fulfilled literally when, according to Matthew, the Lord said to his disciples: “Go into the village opposite you, and at once you will find a donkey tied, and a colt with her; untie them and bring them to me.”

Matt 21:2 (quotation, high confidence)

Notes and citation

Summary: The prophecy of the tied foal was also fulfilled literally when Jesus sent for the donkey and colt.

Notes on the original text

Digital text corrected (stray period in the digital text): κώμην., → κώμην,.

Cite (SBL): Eusebius, Dem. ev. 8.1.74 (Dindorf 3:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-74). (abbreviation not yet checked)

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8.1.75Dindorf 3:511

καὶ ἔστι γε ἀληθῶς τῷ λόγῳ ἐπιστήσαντα ἀποθαυμάσαι τὴν τοῦ προφήτου πρόρρησιν, τῷ θείῳ πνεύματι προτεθεωρηκότος, ὅτι δὴ μελλήσει ὁ προφητευόμενος οὐχ οἷά τις ἐπίδοξος ἐν ἀνθρώποις βασιλεὺς ἐφʼ ἁρμάτων καὶ ἵππων ὀχήσεσθαι, ἀλλὰ ἐπὶ ὄνου καὶ πώλου, οἷά τις τῶν πολλῶν κοινὸς ἀνὴρ καὶ πένης.

kai esti ge alēthōs tǭ logǭ epistēsanta apothaumasai tēn tou prophētou prorrēsin, tǭ theiǭ pneumati protetheōrēkotos, hoti dē mellēsei ho prophēteuomenos ouch hoia tis epidoxos en anthrōpois basileus ephʼ harmatōn kai hippōn ochēsesthai, alla epi onou kai pōlou, hoia tis tōn pollōn koinos anēr kai penēs.

And truly, if one attends to the words, one may marvel at the prophet’s prediction, since he had foreseen by the divine Spirit that the one prophesied would ride not, like some glorious king among men, on chariots and horses, but on a donkey and a colt, like a common man from the crowd, a poor man.

Notes and citation

Summary: The prophet foresaw that the Messiah would ride not in royal state but on a donkey like a poor man.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.75 (Dindorf 3:511; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-75). (abbreviation not yet checked)

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8.1.76Dindorf 3:511–512

τοῦτο γὰρ καὶ ἄλλος προφητῶν ἐθαύμασε φήσας “χαῖρε σφόδρα, θύγατερ Σιὼν, ἰδοὺ ὁ βασιλεύς σου ἒρχεται σοι πρᾶος, ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πωλον νέον.” τὸ δὲ “πλυνεῖ ἐν οἲνῳ τὴν στολὴν· αὑτοῦ, καὶ ἐν αἳματι σταφυλῆς τὴν περιβολὴν αὑτοῦ” σκέψαι καὶ αὐτὸς μήποτε ὡς ἐν ἀπορρήτοις τὸ μυστικὸν αἰνίττεται πάθος αὐτοῦ, ἐν ᾧ τὴν στολὴν αὑτοῦ καὶ τὸ περιβόλαιον ἀπέπλυνε λουτρῷ, διʼ οὗ τῶν εἰς αὐτὸν πεπιστευκότων ἀποπλύνειν τὰ παλαιὰ ῥύπη δηλοῦται.

touto gar kai allos prophētōn ethaumase phēsas “chaire sphodra, thygater Siōn, idou ho basileus sou erchetai soi praos, epibebēkōs epi hypozygion kai pōlon neon.” to de “plynei en oinǭ tēn stolēn; hautou, kai en haimati staphylēs tēn peribolēn hautou” skepsai kai autos mēpote hōs en aporrētois to mystikon ainittetai pathos autou, en hǭ tēn stolēn hautou kai to peribolaion apeplyne loutrǭ, diʼ hou tōn eis auton pepisteukotōn apoplynein ta palaia rhypē dēloutai.

Another of the prophets also marvelled at this when he said: “Rejoice greatly, daughter of Zion; behold, your king comes to you, gentle, mounted on a beast of burden and a young colt.” As for “He will wash his robe in wine, and his garment in the blood of the grape,” consider for yourself whether it does not hint, as in a hidden saying, at his mystical passion, in which he washed his robe and his garment with a washing by which, it is shown, he washes away the old filth of those who have believed in him.

Zech 9:9 (quotation, high confidence) · Gen 49:11 (quotation, high confidence)

Notes and citation

Summary: Zechariah’s prophecy of the king on a colt agrees with Genesis, and the washing of the robe in wine hints at the passion that cleanses believers.

The Zechariah quotation follows the Septuagint (“a beast of burden and a young colt”).

Notes on the original text

Digital text corrected (OCR error): φὐγατερ → θύγατερ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.1.76 (Dindorf 3:511–512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-76). (abbreviation not yet checked)

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8.1.77Dindorf 3:512

διὰ γὰρ τοῦ οἲνου, ὃπερ ἦν τοῦ αἳματος αὐτοῦ σύμβολον, τοὺς εἰς τὸν θάνατον αὐτοῦ βαπτιζομένους καὶ ἐπὶ τὸ αἷμα αὐτοῦ πεπιστευκότας τῶν πάλαι κακῶν ἀποκαθαίρει, ἀποπλύνων αὐτῶν καὶ ἀποσμήχων τὴν παλαιὰν αὐτῶν στολὴν καὶ τὸ περιβόλαιον, ὣστε αὐτοὺς τῷ τιμίῳ αἳματι τῆς ἐνθέου καὶ πνευματικῆς σταφυλῆς τῷ τε ἐκ τῆς ἀποδοθείσης ἀμπέλου οἲνῳ λελυτρωμένους ἀποδύσασθαι μὲν τὸν παλαιὸν ἂνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, ἐνδύσασθαι δὲ τὸν νέον τὸν ἀνακαινούμενον εἰς έπίγνωσιν κατʼ εἰκόνα τοῦ κτίσαντος·

dia gar tou oinou, hoper ēn tou haimatos autou symbolon, tous eis ton thanaton autou baptizomenous kai epi to haima autou pepisteukotas tōn palai kakōn apokathairei, apoplynōn autōn kai aposmēchōn tēn palaian autōn stolēn kai to peribolaion, hōste autous tǭ timiǭ haimati tēs entheou kai pneumatikēs staphylēs tǭ te ek tēs apodotheisēs ampelou oinǭ lelytrōmenous apodysasthai men ton palaion anthrōpon syn tais praxesin autou, endysasthai de ton neon ton anakainoumenon eis epignōsin katʼ eikona tou ktisantos;

For by the wine, which was the symbol of his blood, he cleanses from their former evils those who are baptized into his death and have believed in his blood, washing and scouring their old robe and garment, so that, redeemed by the precious blood of the divine and spiritual grape and by the wine from the vine just described, they put off the old man with his deeds and put on the new, which is being renewed in knowledge after the image of the one who created him.

Rom 6:3 (allusion, high confidence) · Col 3:9–10 (quotation, high confidence) · 1 Pet 1:19 (echo, medium confidence)

Notes and citation

Summary: The wine, symbol of Christ’s blood, cleanses the baptized so that they put off the old self and put on the new.

Notes on the original text

Digital text corrected (OCR error; OCR error (missing letter); OCR error; the same phrase stands in 8.1.73): βαπιζομένους → βαπτιζομένους; ἀυποσμήχων → ἀποσμήχων; ἀποδορείσης → ἀποδοθείσης.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 8.1.77 (Dindorf 3:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-77). (abbreviation not yet checked)

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8.1.78Dindorf 3:512–513

καὶ τὸ “χαροποιοὶ αὐτοῦ οἱ ὀφθαλμοὶ ἀπὸ οἲνου·” καὶ τὸ “λευκοὶ οἱ ὀδόντες αὐτοῦ ἢ γάλα” πάλιν ἀπορρήτως τῆς καινῆς τοῦ σωτῆρος ἡμῶν διαθήκης τὰ μυστήρια ἡγοῦμαι περιέχειν. τὴν γοῦν εὐφροσύνην τὴν ἀπὸ τοῦ μυστικοῦ οἲνου οὗ παραδέδωκεν αὐτὸς τοῖς ἑαυτοῦ μαθηταῖς εἰπὼν “ λάβετε, πίετε, τοῦτό μού ἐστι τὸ αἷμα τὸ ὐπὲρ ὑμῶν ἐκχυνόμενον εἰς ἂφεσιν ἁμαρτιῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν, ” δοκεῖ μοι σημαίνειν τὸ “χαροποιοὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἲνου” καὶ τὸ “λευκοὶ οἱ ὀδόντες αὐτοῦ ἢ γάλα” τὸ λαμπρὸν καὶ καθαρὸν τῆς μυστηριώδους τροφῆς.

kai to “charopoioi autou hoi ophthalmoi apo oinou;” kai to “leukoi hoi odontes autou ē gala” palin aporrētōs tēs kainēs tou sōtēros hēmōn diathēkēs ta mystēria hēgoumai periechein. tēn goun euphrosynēn tēn apo tou mystikou oinou hou paradedōken autos tois heautou mathētais eipōn “ labete, piete, touto mou esti to haima to yper hymōn ekchynomenon eis aphesin hamartiōn; touto poieite eis tēn emēn anamnēsin, ” dokei moi sēmainein to “charopoioi hoi ophthalmoi autou apo oinou” kai to “leukoi hoi odontes autou ē gala” to lampron kai katharon tēs mystēriōdous trophēs.

And the words “His eyes are joyful from wine” and “His teeth are whiter than milk” again, I think, contain in a hidden way the mysteries of our Savior’s new covenant. For the gladness that comes from the mystical wine, which he himself handed on to his disciples when he said, “Take, drink; this is my blood which is poured out for you for the forgiveness of sins; do this in remembrance of me,” seems to me to be signified by “His eyes are joyful from wine,” and the brightness and purity of the mystical food by “His teeth are whiter than milk.”

Gen 49:12 (quotation, high confidence) · Matt 26:27–28 (quotation, medium confidence) · Luke 22:19–20 (allusion, medium confidence) · 1 Cor 11:25 (allusion, medium confidence)

Notes and citation

Summary: The joyful eyes and white teeth of Genesis 49:12 signify the gladness of the eucharistic wine and the purity of the mystical food.

The words of institution are quoted freely, combining Matthew, Luke, and 1 Corinthians.

Notes on the original text

Digital text corrected (OCR error): περιέεχιν → περιέχειν; ποιεπιτε → ποιεῖτε; αἰτοῦ → αὐτοῦ; τοὶ “χαροποιοὶ → τὸ “χαροποιοὶ.

Topics: Eucharist

Cite (SBL): Eusebius, Dem. ev. 8.1.78 (Dindorf 3:512–513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-78). (abbreviation not yet checked)

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8.1.79Dindorf 3:513

πάλιν γὰρ αὐτὸς τὰ σύμβολα τῆς ἐνθέου οἰκονομίας τοῖς αὑτοῦ παρεδίδου μαθηταῖς, τὴν εἰκόνα τοῦ ἰδίου σώματος ποιεῖσθαι παρακελευόμενος.

palin gar autos ta symbola tēs entheou oikonomias tois hautou paredidou mathētais, tēn eikona tou idiou sōmatos poieisthai parakeleuomenos.

For again he himself handed on to his disciples the symbols of the divine dispensation, commanding them to make the image of his own body.

Notes and citation

Summary: Christ handed on to his disciples the symbols of his dispensation, commanding them to make the image of his body.

“The image of his own body”: Eusebius’s eucharistic language of symbol and image is translated as written.

Topics: Eucharist

Cite (SBL): Eusebius, Dem. ev. 8.1.79 (Dindorf 3:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-79). (abbreviation not yet checked)

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8.1.80Dindorf 3:513

ἐπειδὴ γὰρ οὐκέτι τὰς διʼ αἱμάτων θυσίας, οὐδὲ τὰς παρὰ Μωσεῖ ἐν διαφόρων ζῴων σφαγαῖς νενομοθετημένας προσίετο, ἄρτῳ δὲ χρῆσθαι συμβόλῳ τοῦ ἰδίου σώματος παρεδίδου, εἰκότως τὸ λαμπρὸν καὶ καθαρὸν ᾐνίξατο τῆς τροφῆς, εἰπὼν καὶ ‟ λευκοὶ οἶ ὀδόντες αὐτοῦ ἢ γάλα.” τούτου καὶ ἄλλος ἐμνημόνευσε προφήτης φήσας ‘‘θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι.”

epeidē gar ouketi tas diʼ haimatōn thysias, oude tas para Mōsei en diaphorōn zǭōn sphagais nenomothetēmenas prosieto, artǭ de chrēsthai symbolǭ tou idiou sōmatos paredidou, eikotōs to lampron kai katharon ę̄nixato tēs trophēs, eipōn kai ‟ leukoi oi odontes autou ē gala.” toutou kai allos emnēmoneuse prophētēs phēsas ‘‘thysian kai prosphoran ouk ēthelēsas, sōma de katērtisō moi.”

For since he no longer accepted sacrifices of blood, nor those prescribed by Moses in the slaughter of various animals, but handed on the use of bread as the symbol of his own body, he fittingly hinted at the brightness and purity of this food when he said, “His teeth are whiter than milk.” Another prophet also mentioned this, saying: “Sacrifice and offering you did not want, but a body you prepared for me.”

Gen 49:12 (quotation, high confidence) · Ps 40:6 (39:7 LXX) (quotation, high confidence) · Heb 10:5 (allusion, medium confidence)

Notes and citation

Summary: Because Christ replaced animal sacrifices with bread as the symbol of his body, the prophecy speaks of the whiteness of the food.

The Psalm is quoted in the Septuagint form (“a body you prepared for me”), as in Hebrews 10:5.

Topics: Eucharist

Cite (SBL): Eusebius, Dem. ev. 8.1.80 (Dindorf 3:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-80). (abbreviation not yet checked)

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8.1.81Dindorf 3:513

ἀλλὰ ταῦτα πλείονος βασάνου δεόμενα καὶ μακροτέρας ἑρμηνείας ἐπὶ σχολῆς ἄν τις βασανίσειε, τοῦ παρόντος καιροῦ τοσαῦτα εἰπεῖν ἀπαιτήσαντος εἰς τὸ παραστῆσαι μετὰ τῶν ἄλλων καὶ τοὺς χρόνους τῆς τοῦ σωτῆρος ἡμῶν παρουσίας ἄνωθεν ὑπὸ τῶν πρόπαλαι προφητῶν ἐγνωσμένους τῇ θείᾳ σαφῶς παραδεδόσθαι γραφῇ. Απὸ τοῦ Δανιήλ.

alla tauta pleionos basanou deomena kai makroteras hermēneias epi scholēs an tis basaniseie, tou parontos kairou tosauta eipein apaitēsantos eis to parastēsai meta tōn allōn kai tous chronous tēs tou sōtēros hēmōn parousias anōthen hypo tōn propalai prophētōn egnōsmenous tę̄ theią saphōs paradedosthai graphę̄. Apo tou Daniēl.

But these matters need more examination and longer interpretation, which one may undertake at leisure; the present occasion has required only so much to be said, in order to show, together with the rest, that the times of our Savior’s coming were known from of old by the ancient prophets and are clearly handed down in the divine Scripture. From Daniel.

Notes and citation

Summary: Eusebius defers fuller discussion and turns to show from Daniel that the time of Christ’s coming was foretold.

“From Daniel” is the heading of the next chapter, printed at the end of this section in the edition.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.1.81 (Dindorf 3:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-1-81). (abbreviation not yet checked)

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preface 8, chapter 2

8.2.1Dindorf 3:513

‟ Καὶ ἔτι μου λαλοῦντος καὶ προσευχομένου, καὶ ἐξαγορεύοντος τὰς ἁμαρτίας μου καὶ τὰς ἁμαρ- τίας τοῦ λαοῦ μου Ἰσραὴλ, καὶ ῥιπτοῦντος τὸν ἔλεον μου ἔναντι κυρίου τοῦ θεοῦ μου περὶ τοῦ ὅρους τοῦ ἁγίου τοῦ θεοῦ μου, καὶ ἔτι μου λαλοῦντος ἐν τῇ προσευχῇ, καὶ ἰδοὺ ὁ ἀνὴρ Γαβριὴλ, ὃν εἶδον ἐν τῇ ὁράσει ἐν τῇ ἀρχῇ, πετόμενος, καὶ ἥψατό μου ὡσεὶ ὥραν θυσίας ἑσπερινῆς, καὶ συνέτισέ με, καὶ ἐλάλησε μετʼ ἐμοῦ, καὶ εἶπε, Δανιὴλ, νῦν ἐξῆλθον συμβιβάσαι σε σύνε- σιν.

‟ Kai eti mou lalountos kai proseuchomenou, kai exagoreuontos tas hamartias mou kai tas hamar- tias tou laou mou Israēl, kai rhiptountos ton eleon mou enanti kyriou tou theou mou peri tou horous tou hagiou tou theou mou, kai eti mou lalountos en tę̄ proseuchę̄, kai idou ho anēr Gabriēl, hon eidon en tę̄ horasei en tę̄ archę̄, petomenos, kai hēpsato mou hōsei hōran thysias hesperinēs, kai synetise me, kai elalēse metʼ emou, kai eipe, Daniēl, nyn exēlthon symbibasai se syne- sin.

“And while I was still speaking and praying, and confessing my sins and the sins of my people Israel, and casting down my plea before the Lord my God concerning the holy mountain of my God, and while I was still speaking in prayer, behold, the man Gabriel, whom I had seen in the vision at the beginning, came flying, and touched me at about the hour of the evening sacrifice, and instructed me, and spoke with me, and said: Daniel, now I have come out to give you understanding.

Dan 9:20–22 (quotation, high confidence)

Notes and citation

Summary: Daniel 9:20–22: while Daniel prays, Gabriel comes to give him understanding.

Daniel 9 is quoted in Theodotion’s Greek version.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 8.2.1 (Dindorf 3:513; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-1). (abbreviation not yet checked)

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8.2.2Dindorf 3:513–514

ἐν ἀρχῇ τῆς δεήσεώς σου ἐξῆλθεν ὁ λόγος, καὶ ἐγὼ ἦλθον ἀναγγεῖλαί σοι ὅτι ἀνὴρ ἐπιθυμιῶν σὺ εἶ, καὶ ἐννοήθητι ἐν τῷ ῥήματι, καὶ σύνες ἐν τῇ ὀπτασίᾳ ὅτι ἀνὴρ ἐπιθυμιῶν εἶ σύ.

en archę̄ tēs deēseōs sou exēlthen ho logos, kai egō ēlthon anangeilai soi hoti anēr epithymiōn sy ei, kai ennoēthēti en tǭ rhēmati, kai synes en tę̄ optasią hoti anēr epithymiōn ei sy.

At the beginning of your supplication the word went out, and I have come to tell you, for you are a man greatly desired; so consider the word and understand the vision, for you are a man greatly desired.

Dan 9:23 (quotation, high confidence)

Notes and citation

Summary: Daniel 9:23: Gabriel tells Daniel he is greatly desired and bids him understand the vision.

“A man greatly desired” (literally “a man of desires”) is the Greek rendering of the Hebrew idiom.

Cite (SBL): Eusebius, Dem. ev. 8.2.2 (Dindorf 3:513–514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-2). (abbreviation not yet checked)

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8.2.3Dindorf 3:514

ἑβδομήκοντα ἑβδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν, τοῦ συντελεσθῆναι ἁμαρτίαν καὶ τοῦ σφραγίσαι ἁμαρτίας καὶ τοῦ ἀπαλεῖψαι τὰς ἀνομίας, καὶ τοῦ ἐξιλάσασθαι ἀδικίας καὶ ἀγαγεῖν δικαιοσύνην αἰώνιον, καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρῖσαι ἅγιον ἁγίων.

hebdomēkonta hebdomades synetmēthēsan epi ton laon sou kai epi tēn polin tēn hagian, tou syntelesthēnai hamartian kai tou sphragisai hamartias kai tou apaleipsai tas anomias, kai tou exilasasthai adikias kai agagein dikaiosynēn aiōnion, kai tou sphragisai horasin kai prophētēn, kai tou chrisai hagion hagiōn.

Seventy weeks have been cut short upon your people and upon the holy city, to bring sin to an end, and to seal up sins, and to wipe out iniquities, and to atone for unrighteousness, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint a holy of holies.

Dan 9:24 (quotation, high confidence)

Notes and citation

Summary: Daniel 9:24: seventy weeks are decreed to end sin and to anoint a most holy one.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.3 (Dindorf 3:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-3). (abbreviation not yet checked)

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8.2.4Dindorf 3:514

καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομῆσαι Ἰερουσαλὴμ ἴως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξηκονταδύο, καὶ ἐπιστρέψει, καὶ οἰκοδομηθήσεται πλατεῖα καὶ τεῖχος, καὶ κενωθήσονται οἶ καιροὶ, καὶ μετὰ τὰς ἑβδομάδας τὰς ἐξηκονταδύο ἐξολοθρευθήσεται χρῖσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ, καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖ σὺν τῷ ἡγουμένῳ τῷ ἐρχομένῳ, καὶ ἐκκοπήσονται ἐν κατακλυσμῷ, καὶ ἕως τέλους πολέμου συντετμημένου ἀφανισμοῖς, καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία, καὶ ἐν τῷ ἡμίσει τῆς ἑβδομάδος ἀρθήσεται θυσία καὶ σπονδὴ, καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων ἔσται, καὶ ἴως συντελείας καιροῦ συντέλεια δοθήσεται ἐπὶ τὴν ἐρήμωσιν.”

kai gnōsę̄ kai synēseis apo exodou logou tou apokrithēnai kai tou oikodomēsai Ierousalēm iōs Christou hēgoumenou hebdomades hepta kai hebdomades hexēkontadyo, kai epistrepsei, kai oikodomēthēsetai plateia kai teichos, kai kenōthēsontai oi kairoi, kai meta tas hebdomadas tas exēkontadyo exolothreuthēsetai chrisma, kai krima ouk estin en autǭ, kai tēn polin kai to hagion diaphtherei syn tǭ hēgoumenǭ tǭ erchomenǭ, kai ekkopēsontai en kataklysmǭ, kai heōs telous polemou syntetmēmenou aphanismois, kai dynamōsei diathēkēn pollois hebdomas mia, kai en tǭ hēmisei tēs hebdomados arthēsetai thysia kai spondē, kai epi to hieron bdelygma tōn erēmōseōn estai, kai iōs synteleias kairou synteleia dothēsetai epi tēn erēmōsin.”

And you will know and understand: from the going forth of the word to answer and to build Jerusalem until Christ the ruler there are seven weeks and sixty-two weeks; and it will return, and street and wall will be built, and the times will be emptied out. And after the sixty-two weeks an anointing will be destroyed, and there is no judgment in it; and he will destroy the city and the sanctuary together with the ruler who is coming; and they will be cut off in a flood, and until the end of a war cut short by desolations. And one week will make a covenant strong for many, and in half of the week sacrifice and drink offering will be taken away; and upon the temple will be an abomination of desolations, and until the consummation of time a consummation will be given upon the desolation.”

Dan 9:25–27 (quotation, high confidence)

Notes and citation

Summary: Daniel 9:25–27: the weeks until Christ the ruler, the cutting off of the anointing, and the desolation of city and temple.

“Christ the ruler” translates Χριστοῦ ἡγουμένου (“an anointed ruler”); Eusebius reads it of Christ. “An anointing will be destroyed” renders χρῖσμα.

Notes on the original text

Digital text corrected (OCR error): ἑβδομάσος → ἑβδομάδος.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 8.2.4 (Dindorf 3:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-4). (abbreviation not yet checked)

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8.2.5Dindorf 3:514–515

Τῆς τοῦ Ἰουδαίων ἔθνους εἰς Βαβυλῶνα ἑβδομηκονταετοῦς αἰχμαλωσίας εἰς πέρας ἤδη συνελαυνούσης, τῷ Δανιὴλ εὐξαμένῳ εἷς τῶν ἁγίων λειτουργῶν τοῦ θεοῦ Γαβριὴλ ὁ ἀρχάγγελος ἐπιφανεὶς τὴν ἀνανέωσιν τῆς Ἰερουσαλὴμ αὐτίκα τότε καὶ οὐκ εἰς μακρὰν ἔσεσθαι θεσπίζει, τόν τε μετὰ τὴν ἀνανέωσιν αὐτῆς χρόνον εἰς ἐτῶν ἀριθμὸν περιορίζει, προλέγει τε ὡς μετὰ τὴν ὡρισμένην προθεσμίαν αὖθις καθαι- ρεθήσεται, καὶ ὡς τὴν δευτέραν ὑπομείνασα ἅλωσιν καὶ πολιορκίαν οὐκέτι τῆς ἐκ θεοῦ τεύξεται ἐπισκοπῆς, μενεῖ δὲ ἔρημος, συγκαθαιρουμένης αὐτῇ τῆς κατὰ τὸν Μωυσέως νόμον λατρείας, ἑτέρας δὲ ἀντʼ ἐκείνης τῷ βίῳ τῶν ἀνθρώπων καινῆς διαθήκης ἀντεισαχθησομένης.

Tēs tou Ioudaiōn ethnous eis Babylōna hebdomēkontaetous aichmalōsias eis peras ēdē synelaunousēs, tǭ Daniēl euxamenǭ heis tōn hagiōn leitourgōn tou theou Gabriēl ho archangelos epiphaneis tēn ananeōsin tēs Ierousalēm autika tote kai ouk eis makran esesthai thespizei, ton te meta tēn ananeōsin autēs chronon eis etōn arithmon periorizei, prolegei te hōs meta tēn hōrismenēn prothesmian authis kathai- rethēsetai, kai hōs tēn deuteran hypomeinasa halōsin kai poliorkian ouketi tēs ek theou teuxetai episkopēs, menei de erēmos, synkathairoumenēs autę̄ tēs kata ton Mōyseōs nomon latreias, heteras de antʼ ekeinēs tǭ biǭ tōn anthrōpōn kainēs diathēkēs anteisachthēsomenēs.

When the seventy-year captivity of the Jewish nation in Babylon was already drawing to its end, one of the holy ministers of God, Gabriel the archangel, appeared to Daniel as he prayed and declared that the renewal of Jerusalem would take place at once and not long after. He fixed the time after its renewal in a number of years, and foretold that after the appointed term it would be destroyed again, and that after undergoing a second capture and siege it would no longer receive God’s care but would remain desolate, and together with it the worship according to the law of Moses would be destroyed, and another, a new covenant, would be brought into human life in its place.

Jer 25:11 (allusion, medium confidence) · Dan 9:2 (allusion, medium confidence)

Notes and citation

Summary: Eusebius summarizes Gabriel’s message: Jerusalem would be renewed, then after a fixed time destroyed for good, and a new covenant would replace the Mosaic worship.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 8.2.5 (Dindorf 3:514–515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-5). (abbreviation not yet checked)

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8.2.6Dindorf 3:515

καὶ ταῦτα ὁ Γαβριὴλ ὡς ἐν χρησμοῖς ἐπικεκρυμμένως ἐκφαίνειν ὁμολογεῖ τῷ προφήτῃ.

kai tauta ho Gabriēl hōs en chrēsmois epikekrymmenōs ekphainein homologei tǭ prophētę̄.

And Gabriel admits to the prophet that he is disclosing these things in a hidden way, as in oracles.

Notes and citation

Summary: Gabriel admits that he speaks to Daniel in veiled, oracular terms.

Cite (SBL): Eusebius, Dem. ev. 8.2.6 (Dindorf 3:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-6). (abbreviation not yet checked)

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8.2.7Dindorf 3:515

φησὶν οὑν αὐτῷ Δανιὴλ, νῦν ἐξῆλθον συμβιβάσαι σε σύνεσιν, ἐν ἀρχῇ τῆς δεήσεως σου ἐξῆλθεν ὁ λόγος, κἀγὼ ἦλθον ἀναγγεῖλαί σοι ὅτι ἀνὴρ ἐπιθυμιῶν σὺ εἷ, καὶ ἐννοήθητι ἐν τῷ ῥήματι, καὶ σύνες ἐν τῇ ὀπτασίᾳ, ” σαφῶς διεγείρων αὐτὸν εἰς βαθυτέραν ἔν- νοιαν καὶ σύνεσιν τῆς τῶν λεγομένων θεωρίας. ὀπτασίαν γοῦν αὐτά γέ φησι διὰ τὸ βαθυτέρας ἔχεσθαι διανοίας καὶ οὐ τῆς τυχούσης συνέσεως δεῖσθαι.

phēsin houn autǭ Daniēl, nyn exēlthon symbibasai se synesin, en archę̄ tēs deēseōs sou exēlthen ho logos, kagō ēlthon anangeilai soi hoti anēr epithymiōn sy hei, kai ennoēthēti en tǭ rhēmati, kai synes en tę̄ optasią, ” saphōs diegeirōn auton eis bathyteran en- noian kai synesin tēs tōn legomenōn theōrias. optasian goun auta ge phēsi dia to bathyteras echesthai dianoias kai ou tēs tychousēs syneseōs deisthai.

So he says to him: “Daniel, now I have come out to give you understanding. At the beginning of your supplication the word went out, and I have come to tell you, for you are a man greatly desired; so consider the word and understand the vision,” plainly rousing him to a deeper thought and understanding in contemplating what was said. Indeed he calls these words a “vision” because they hold a deeper meaning and require no ordinary understanding.

Dan 9:22–23 (quotation, high confidence)

Notes and citation

Summary: Gabriel calls his words a vision because they need deeper understanding.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.7 (Dindorf 3:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-7). (abbreviation not yet checked)

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8.2.8Dindorf 3:515

διόπερ καὶ αὐτοὶ τὸν δωρούμενον σύνεσιν ἀνθρώποις ἐπικαλεσάμενοι εὐξάμενοί τε ὑπʼ αὐτοῦ φωτισθῆναι τοὺς τῆς διανοίας ὀφθαλμοὺς, ἐπιθαρρήσωμεν τῇ κατὰ τοὺς τόπους θεωρίᾳ. “ ἑβδομήκοντα, ἑβδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου, τοῦ συντελεσθῆναι ἀμαρτίαν καὶ τοῦ σφραγίσαι ἁμαρτίας καὶ ἀπαλεῖψαι τὰς ἀνομίας, καὶ τοῦ ἐξιλάσασθαι ἀδικίας, καὶ ἀγαγεῖν δικαιοσύνην αἰώνιον, καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρῖσαι ἅγιον ἁγίων.”

dioper kai autoi ton dōroumenon synesin anthrōpois epikalesamenoi euxamenoi te hypʼ autou phōtisthēnai tous tēs dianoias ophthalmous, epitharrēsōmen tę̄ kata tous topous theōrią. “ hebdomēkonta, hebdomades synetmēthēsan epi ton laon sou kai epi tēn polin tēn hagian sou, tou syntelesthēnai amartian kai tou sphragisai hamartias kai apaleipsai tas anomias, kai tou exilasasthai adikias, kai agagein dikaiosynēn aiōnion, kai tou sphragisai horasin kai prophētēn, kai tou chrisai hagion hagiōn.”

Therefore let us too call upon him who gives understanding to human beings, and pray to have the eyes of our mind enlightened by him, and so take courage for the study of these passages. “Seventy weeks have been cut short upon your people and upon your holy city, to bring sin to an end, and to seal up sins, and to wipe out iniquities, and to atone for unrighteousness, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint a holy of holies.”

Dan 9:24 (quotation, high confidence) · Eph 1:18 (echo, medium confidence)

Notes and citation

Summary: With a prayer for understanding, Eusebius begins to expound Daniel 9:24.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 8.2.8 (Dindorf 3:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-8). (abbreviation not yet checked)

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8.2.9Dindorf 3:515

ὅτι τῶν ἑβδομήκοντα ἑβδομάδων ὁ χρόνος ἐν ἔτεσιν ἀναλυόμενος ἐνενήκοντα πρὸς τοῖς τετρακοσίοις ἀριθμὸν συνάγει παντί που δῆλον. τοσοῦτος τοιγαροῦν συνετμήθη χρόνος ἐπὶ τὸν λαόν σου, τὸ πᾶν συμπέρασμα τοῦ Ἰουδαίων περιορίζων ἔθνους.

hoti tōn hebdomēkonta hebdomadōn ho chronos en etesin analyomenos enenēkonta pros tois tetrakosiois arithmon synagei panti pou dēlon. tosoutos toigaroun synetmēthē chronos epi ton laon sou, to pan symperasma tou Ioudaiōn periorizōn ethnous.

It is plain to everyone that the time of the seventy weeks, when resolved into years, amounts to four hundred and ninety. So long a time, then, was cut short “upon your people,” marking out the whole conclusion of the Jewish nation.

Dan 9:24 (allusion, high confidence)

Notes and citation

Summary: The seventy weeks are 490 years, the time allotted to the Jewish nation.

Cite (SBL): Eusebius, Dem. ev. 8.2.9 (Dindorf 3:515; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-9). (abbreviation not yet checked)

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8.2.10Dindorf 3:515–516

καὶ οὐκέτι γε αὐτοὺς ἐν τούτοις θεοῦ λαὸν προσαγορεύει, ἀλλὰ τῷ Δανιήλ φησι, λαόν σου· ὥσπερ γὰρ ἀσεβήσαντά ποτε καὶ εἰδωλολατρήσαντα ἐπὶ τῆς ἐρήμου οὐκέτι λαὸν ἑαυτοῦ ὁ θεὸς, ἀλλὰ τοῦ Μώσεως προσεῖπε, φήσας “βάδιζε, κατάβηθι, ἠνόμησε γὰρ ὁ λαός σου·” τὸν αὐτὸν τρόπον κἀνταῦθα τοῦ περιωρίσθαι κατʼ αὐτῶν τὸν δηλωθέντα χρόνον τὸ αἴτιον ἐκδιδάσκει· τοῦτο δʼ ἦν τὸ μηκέτι τοῦ θεοῦ λαὸν αὐτοὺς καταξιοῦσθαι χρηματίζειν.

kai ouketi ge autous en toutois theou laon prosagoreuei, alla tǭ Daniēl phēsi, laon sou; hōsper gar asebēsanta pote kai eidōlolatrēsanta epi tēs erēmou ouketi laon heautou ho theos, alla tou Mōseōs proseipe, phēsas “badize, katabēthi, ēnomēse gar ho laos sou;” ton auton tropon kantautha tou periōristhai katʼ autōn ton dēlōthenta chronon to aition ekdidaskei; touto dʼ ēn to mēketi tou theou laon autous kataxiousthai chrēmatizein.

And here he no longer calls them the people of God, but says to Daniel, “your people.” For just as once, when they had acted impiously and worshipped idols in the wilderness, God no longer called them his own people but the people of Moses, saying, “Go, get down, for your people have acted lawlessly,” in the same way here too he teaches the reason why the stated time was fixed against them: it was that they were no longer counted worthy to be called the people of God.

Exod 32:7 (quotation, high confidence)

Notes and citation

Summary: Gabriel says “your people,” not God’s people, as God once said to Moses after the golden calf.

Eusebius’s reading of the passage against the Jewish people is translated as written.

Cite (SBL): Eusebius, Dem. ev. 8.2.10 (Dindorf 3:515–516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-10). (abbreviation not yet checked)

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8.2.11Dindorf 3:516

ἐπιλέγει δὲ ‘καὶ ἐπὶ τὴν πόλιν τὴν ἀγίαν, ” τὸ σοῦ πάλιν ἐξακουόντων ἡμῶν κατὰ κοινοῦ, ὡς εἶναι τὸ λεγόμενον τοιοῦτον ‟ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου, ὡς εἰ ἔφασκε, τήν σοι νενομισμένην ἁγίαν. τὸ γοῦν Ἑβραικὸν καὶ οἱ λοιποὶ συμφώνως ἑρμηνευταὶ οὐ μόνον ἐπὶ τοῦ λαοῦ, ἀλλὰ καὶ ἐπὶ τῆς πόλεως τὸ σοῦ προσκείμενον περιέχουσιν. ὁ γοῦν Ἀκύλας φησὶν ‟ ἐπὶ τὸν λαόν σου καὶ ἐπὶ πόλιν ἡγιασμένην σου·” ὁ δὲ Σύμμαχος ‘‘κατὰ τοῦ λαοῦ σου καὶ τῆς πόλεως τῆς ἁγίας σου.”

epilegei de ‘kai epi tēn polin tēn agian, ” to sou palin exakouontōn hēmōn kata koinou, hōs einai to legomenon toiouton ‟ epi ton laon sou kai epi tēn polin tēn hagian sou, hōs ei ephaske, tēn soi nenomismenēn hagian. to goun Hebraikon kai hoi loipoi symphōnōs hermēneutai ou monon epi tou laou, alla kai epi tēs poleōs to sou proskeimenon periechousin. ho goun Akylas phēsin ‟ epi ton laon sou kai epi polin hēgiasmenēn sou;” ho de Symmachos ‘‘kata tou laou sou kai tēs poleōs tēs hagias sou.”

He adds, “and upon the holy city,” and we again understand the “your” as applying to both, so that what is said is this: “upon your people and upon your holy city,” as if he said, “the city regarded by you as holy.” Indeed the Hebrew and the other translators agree in having the “your” attached not only to the people but also to the city. Aquila says, “upon your people and upon your sanctified city,” and Symmachus, “against your people and your holy city.”

Dan 9:24 (quotation, high confidence)

Notes and citation

Summary: The Hebrew and the translators Aquila and Symmachus attach “your” to the city as well as the people.

Aquila and Symmachus are second-century Jewish translators of the Hebrew Bible into Greek, known from Origen’s Hexapla.

Notes on the original text

Digital text corrected (OCR error (doubled letter)): περιέχουυσιν → περιέχουσιν.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.11 (Dindorf 3:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-11). (abbreviation not yet checked)

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8.2.12Dindorf 3:516

ὅθεν καὶ παρὰ τοῖς ἀκριβέσιν ἀντιγράφοις τῶν ἑβδομήκοντα τὸ σοῦ μετὰ ἀστερίσκου παραθέσεως πρόσκειται.

hothen kai para tois akribesin antigraphois tōn hebdomēkonta to sou meta asteriskou paratheseōs proskeitai.

Hence in the accurate copies of the Seventy as well the “your” is added, marked with an asterisk.

Notes and citation

Summary: Accurate Septuagint copies add “your” under an asterisk.

The asterisk is Origen’s Hexaplaric sign for words present in the Hebrew but missing in the Septuagint.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.12 (Dindorf 3:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-12). (abbreviation not yet checked)

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8.2.13Dindorf 3:516

ἐπεὶ γὰρ εὐξάμενος Δανιὴλ ἐν τοῖς τῆς ἱκεσίας αὑτοῦ ῥήμασι πολλάκις τὸν μὲν λαὸν θεοῦ λαὸν ὠνόμασε, τὸν δὲ τῆς πόλεως τόπον ἅγιον τοῦ θεοῦ τόπον, ἀντιστρέψας ὁ χρηματίζων οὔτε τὴν πόλιν ἁγίαν τοῦ θεοῦ οὔτε τὸν λαὸν τοῦ θεοῦ εἶναι ὁμολογεῖ, ἀλλὰ σοῦ, φησὶ, τοῦ προσευχομένου καὶ τοιαῦτα περὶ τοῦ λαοῦ καὶ τοῦ τόπου καὶ τῆς πόλεως εἰρηκότος. ἔχουσι δὲ τοῦ Δανιὴλ αἶ φωναὶ οὕτως ‘‘ἀποστραφήτω δὴ ὁ θυμός σου, καὶ ἡ ὀργή σου ἀπὸ τῆς πόλεως σου Ἰερουσαλὴμ ὄρους ἁγίου σου.”

epei gar euxamenos Daniēl en tois tēs hikesias hautou rhēmasi pollakis ton men laon theou laon ōnomase, ton de tēs poleōs topon hagion tou theou topon, antistrepsas ho chrēmatizōn oute tēn polin hagian tou theou oute ton laon tou theou einai homologei, alla sou, phēsi, tou proseuchomenou kai toiauta peri tou laou kai tou topou kai tēs poleōs eirēkotos. echousi de tou Daniēl ai phōnai houtōs ‘‘apostraphētō dē ho thymos sou, kai hē orgē sou apo tēs poleōs sou Ierousalēm orous hagiou sou.”

For since Daniel, in the words of his supplication, often called the people God’s people and the place of the city God’s holy place, the one giving the oracle turns this round and declares that the city is not God’s holy city nor the people God’s people, but “yours,” he says, yours who are praying and have spoken such things about the people, the place, and the city. Daniel’s words run thus: “Let your anger and your wrath be turned away from your city Jerusalem, your holy mountain.”

Dan 9:16 (quotation, high confidence)

Notes and citation

Summary: Where Daniel spoke of God’s people and city, Gabriel speaks of Daniel’s, and Eusebius cites Daniel’s prayer to show the contrast.

Cite (SBL): Eusebius, Dem. ev. 8.2.13 (Dindorf 3:516; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-13). (abbreviation not yet checked)

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8.2.14Dindorf 3:516–517

καὶ ‟ὁ λαός σου ἐγένετο εἰς ὀνειδισμὸν ἐν πᾶσι τοῖς περικύκλῳ ἡμῶν.” καὶ πάλιν ‟ ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸ ἁγίασμά σου τὸ ἔρημον.” καὶ αὖθις “ἴδε τὸν ἀφανισμὸν τῆς πόλεως σου, ἐφʼ ἧς ἐπικέκληται τὸ ὄνομά σου ἐπʼ αὐτῆς, ” καὶ ἐξῆς ‘‘ὅτι τὸ ὄνομά σου ἐπεκλήθη ἐπὶ τὴν πόλιν σου καὶ ἐπὶ τὸν λαόν σου.”

kai ‟ho laos sou egeneto eis oneidismon en pasi tois perikyklǭ hēmōn.” kai palin ‟ epiphanon to prosōpon sou epi to hagiasma sou to erēmon.” kai authis “ide ton aphanismon tēs poleōs sou, ephʼ hēs epikeklētai to onoma sou epʼ autēs, ” kai exēs ‘‘hoti to onoma sou epeklēthē epi tēn polin sou kai epi ton laon sou.”

And, “Your people have become a reproach among all who are around us.” And again, “Make your face shine upon your sanctuary, which is desolate.” And again, “See the desolation of your city, over which your name has been called,” and next, “for your name has been called upon your city and upon your people.”

Dan 9:16–19 (quotation, high confidence)

Notes and citation

Summary: Further lines from Daniel’s prayer call the people, sanctuary, and city God’s own.

Cite (SBL): Eusebius, Dem. ev. 8.2.14 (Dindorf 3:516–517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-14). (abbreviation not yet checked)

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8.2.15Dindorf 3:517

τοιαῦτα εὐξάμενος ἐπιλέγει “καὶ μου λαλοῦντος καὶ προσευχομένου, ἰδοὺ Γαβριὴλ ὃν εἶδον ἐν τῇ ὁράσει μου πετόμενος, καὶ ἥψατό μου, ” καὶ εἶπε τὰ ἀναγεγραμμένα· σαφῶς οὖν διὰ τούτων ὁ μὲν προφήτης πόλιν οὐχ ἁπλῶς, ἀλλὰ τοῦ θεοῦ πόλιν ὠνόμασε, καὶ τὸ ἁγίασμα τοῦ θεοῦ καὶ τὸν λαὸν τοῦ θεοῦ λαὸν, διαθέσει τῇ πρὸς τὸν λαόν.

toiauta euxamenos epilegei “kai mou lalountos kai proseuchomenou, idou Gabriēl hon eidon en tę̄ horasei mou petomenos, kai hēpsato mou, ” kai eipe ta anagegrammena; saphōs oun dia toutōn ho men prophētēs polin ouch haplōs, alla tou theou polin ōnomase, kai to hagiasma tou theou kai ton laon tou theou laon, diathesei tę̄ pros ton laon.

After praying in this way he adds, “And while I was speaking and praying, behold, Gabriel, whom I had seen in my vision, came flying and touched me,” and said what is written. Clearly, then, the prophet in these words called the city not simply a city but God’s city, and the sanctuary God’s, and the people God’s people, out of his affection for the people.

Dan 9:20–21 (quotation, high confidence)

Notes and citation

Summary: Daniel, out of love for his people, called city, sanctuary, and people God’s.

Cite (SBL): Eusebius, Dem. ev. 8.2.15 (Dindorf 3:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-15). (abbreviation not yet checked)

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8.2.16Dindorf 3:517

οὐκέτι μὴν καὶ ὁ Γαβριὴλ ὁμοίως αὐτῷ καλεῖ τὰ δηλούμενα, ἔμπαλιν δὲ ἐπὶ τὸν λαόν σου φησὶ, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου, μονονουχὶ καὶ τὴν πόλιν καὶ τὸν λαὸν καὶ τὸ ἁγίασμα ἀνάξιον εἶναι τῆς τοῦ θεοῦ προσηγορίας ἀποφήνας.

ouketi mēn kai ho Gabriēl homoiōs autǭ kalei ta dēloumena, empalin de epi ton laon sou phēsi, kai epi tēn polin tēn hagian sou, mononouchi kai tēn polin kai ton laon kai to hagiasma anaxion einai tēs tou theou prosēgorias apophēnas.

Gabriel, however, no longer names these things as he did, but on the contrary says “upon your people and upon your holy city,” all but declaring that city, people, and sanctuary were unworthy to be called by God’s name.

Dan 9:24 (allusion, high confidence)

Notes and citation

Summary: Gabriel’s change of wording implies that people, city, and sanctuary were unworthy of God’s name.

Eusebius’s interpretation is translated as written.

Cite (SBL): Eusebius, Dem. ev. 8.2.16 (Dindorf 3:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-16). (abbreviation not yet checked)

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8.2.17Dindorf 3:517

τοσοῦτον δὴ οὖν χρόνον ὡρίσθαι κατὰ τοῦ λαοῦ πρῶ- τον ἔπειτα καὶ κατὰ τῆς πόλεως διδάσκει, καὶ τοσοῦτός γε ὢν ἀποδείκνυται ἀπὸ τῆς ἀνανεώσεως τῆς Ἰερουσαλὴμ, ὃ γέγονεν ἐπὶ Δαρείου τοῦ Περσῶν βασιλέως, μέχρι τῆς Αὐγούστου Ῥωμαίων ἐπικρατήσεως, Ἡρώδου τε Ἰουδαίων βασιλέως ἀλλοφύλου τὸ γένος καθʼ οὓς τὰ τῆς γενέσεως ἱστορεῖται τοῦ σωτῆρος ἡμῶν, ὡς ὁ λόγος προιὼν ἐπιδείξει.

tosouton dē oun chronon hōristhai kata tou laou prō- ton epeita kai kata tēs poleōs didaskei, kai tosoutos ge ōn apodeiknytai apo tēs ananeōseōs tēs Ierousalēm, ho gegonen epi Dareiou tou Persōn basileōs, mechri tēs Augoustou Rhōmaiōn epikratēseōs, Hērōdou te Ioudaiōn basileōs allophylou to genos kathʼ hous ta tēs geneseōs historeitai tou sōtēros hēmōn, hōs ho logos proiōn epideixei.

He teaches, then, that so long a time was fixed first against the people and then against the city; and it is shown to be exactly this long from the renewal of Jerusalem, which took place under Darius king of the Persians, to the rule of Augustus over the Romans and of Herod, king of the Jews though a foreigner by race, in whose times the birth of our Savior is recorded, as the argument will show as it proceeds.

Matt 2:1 (allusion, medium confidence) · Luke 2:1 (allusion, medium confidence)

Notes and citation

Summary: The 490 years run from the rebuilding of Jerusalem under Darius to Augustus and Herod, when Christ was born.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.17 (Dindorf 3:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-17). (abbreviation not yet checked)

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8.2.18Dindorf 3:517

ἑξῆς δὲ ἐπιλέγει “τοῦ συντελεσθῆναι ἁμαρτίαν καὶ τοῦ σφραγίσαι ἁμαρτίας καὶ ἀπαλεῖψαι ἀνομίας, καὶ τοῦ ἐξιλάσασθαι ἀδικίας, καὶ ἀγαγεῖν δικαιοσύνην αἰώνιον, καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρῖσαι ἅγιον ἁγίων.” ἀντὶ μὲν οὖν τοῦ ‟συντελεσθῆναι ἁμαρτίαν καὶ τοῦ σφραγίσαι ἁμαρτίας ὁ Ἀκύλας πεποίηκε ‟τοῦ συντελέσαι τὴν ἀθεσίαν καὶ τοῦ τελειῶσαι ἁμαρτίαν.”

hexēs de epilegei “tou syntelesthēnai hamartian kai tou sphragisai hamartias kai apaleipsai anomias, kai tou exilasasthai adikias, kai agagein dikaiosynēn aiōnion, kai tou sphragisai horasin kai prophētēn, kai tou chrisai hagion hagiōn.” anti men oun tou ‟syntelesthēnai hamartian kai tou sphragisai hamartias ho Akylas pepoiēke ‟tou syntelesai tēn athesian kai tou teleiōsai hamartian.”

Next he adds: “to bring sin to an end, and to seal up sins, and to wipe out iniquities, and to atone for unrighteousness, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint a holy of holies.” In place of “to bring sin to an end and to seal up sins,” Aquila has “to complete the faithlessness and to bring sin to its full measure.”

Dan 9:24 (quotation, high confidence)

Notes and citation

Summary: Eusebius quotes Daniel 9:24 again and gives Aquila’s rendering of its opening clauses.

Cite (SBL): Eusebius, Dem. ev. 8.2.18 (Dindorf 3:517; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-18). (abbreviation not yet checked)

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8.2.19Dindorf 3:517–518

τὸ γὰρ ‘πληρώσατε τὸ μέτρου τών πατέρων υμών" είρημένον υπό τον Οω- τήρος ημών προς τούς έκ περιτομής καϊ δια τούτων οῖμαι παρίοταοθαι. έπϊ γαρ τής κατʼ αύτού τολμηθεί- Οης τον Ιουδαίων έθνους έπιβουλής ουνετελέοθη αυ- τών η αμαρτία καϊ h pros ton θεόν κατά τον Ἀκυλαν άθεα ία τέλος είληφε.

to gar ‘plērōsate to metrou tōn paterōn ymōn" eirēmenon ypo ton Oō- tēros ēmōn pros tous ek peritomēs kaï dia toutōn oimai pariotaothai. epï gar tēs katʼ autou tolmēthei- Oēs ton Ioudaiōn ethnous epiboulēs ouneteleothē au- tōn ē amartia kaï h pros ton theon kata ton Akylan athea ia telos eilēphe.

For I think that the saying of our Savior to those of the circumcision, “Fill up the measure of your fathers,” is also shown by these words. For with the plot that the Jewish nation dared against him, their sin was completed, and their faithlessness toward God, in Aquila’s word, reached its end.

Matt 23:32 (quotation, high confidence)

Notes and citation

Summary: Christ’s word “Fill up the measure of your fathers” shows that the plot against him completed the nation’s sin.

The digital text of this section is badly damaged (Greek set in Latin letters); it is translated by sense. Eusebius’s polemic is translated as written.

Cite (SBL): Eusebius, Dem. ev. 8.2.19 (Dindorf 3:517–518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-19). (abbreviation not yet checked)

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8.2.20Dindorf 3:518

πάλαι μίν γάρ πρότερον έφερεν αυτούς ή τού θεού μακροθυμία μυρία όοα πλημμελούντας προ τής τού οωτήρος ημών παρου- σίας, ώοπερ ουν διά τών προφητικών άποδείκνυται λόγωνʼ πλήν αλλʼ ώοπερ έπϊ τών πάλαι τήν γήν τής έπαγγελίας οίκούντων άλλοφύλων είρητο τω “Αβραάμ ούπω γάρ άναπεπλήρωνται αί άμαρτίαι τών 'Λμορ- ραίων” καϊ εί μηδέπω ήοαν έκπεπληρωμέναι, ουκ ηλαύνοντό πω οίʼΑμορραΐοι τής πατρώας γης, έπεϊ δὲ έπληρώθηοαν αϊ άμαρτίαι αύτών, τηνικαύτα πάντες έξωλοθρεύθηοαν έπὶ τῶν Ἰησοῦ τού Μωυοέως δια- δόχου χρόνωνʼ ούτω καϊ έπϊ τού προτέρου νοηθείς λαούʼ εως μεν γάρ ουκ έπληρούντο αύτών αί άμαρ- τίαι, η τού θεού άνοχή καϊ μακροθυμία έφερεν αύ- τούς, εις έπιΰτροφήν έκάοτοτε προσκαλουμένη διά τών προφητών έπεὶ δὲ κατά τήν οωτήριον φωνήν έπλήρωσαν το μέτρον τών πατέρων αύτών, ούτω δʼ αν πάντα ουναχθέντα κατά το αυτό τον έοχατον αύ- τοις κατειργάοατο όλεθρον, ώοπερ ουν πάλιν αυτός ό κύριος ημών διδάοκει λέγων πάν αίμα έκχυθεν από καταβολής κόομου, άπο αίματος 'Αβελ τού δικαίου εως αίματος Ζαχαρίου, ήξειν έπϊ τήν γενεάν ταύτη ν.”

palai min gar proteron epheren autous ē tou theou makrothymia myria ooa plēmmelountas pro tēs tou oōtēros ēmōn parou- sias, ōoper oun dia tōn prophētikōn apodeiknytai logōnʼ plēn allʼ ōoper epï tōn palai tēn gēn tēs epangelias oikountōn allophylōn eirēto tō “Abraam oupō gar anapeplērōntai ai amartiai tōn 'Lmor- raiōn” kaï ei mēdepō ēoan ekpeplērōmenai, ouk ēlaunonto pō oiʼAmorraïoi tēs patrōas gēs, epeï de eplērōthēoan aï amartiai autōn, tēnikauta pantes exōlothreuthēoan epi tōn Iēsou tou Mōyoeōs dia- dochou chronōnʼ outō kaï epï tou proterou noētheis laouʼ eōs men gar ouk eplērounto autōn ai amar- tiai, ē tou theou anochē kaï makrothymia epheren au- tous, eis epiÿtrophēn ekaotote proskaloumenē dia tōn prophētōn epei de kata tēn oōtērion phōnēn eplērōsan to metron tōn paterōn autōn, outō dʼ an panta ounachthenta kata to auto ton eochaton au- tois kateirgaoato olethron, ōoper oun palin autos o kyrios ēmōn didaokei legōn pan aima ekchythen apo katabolēs koomou, apo aimatos 'Abel tou dikaiou eōs aimatos Zachariou, ēxein epï tēn genean tautē n.”

For formerly, before our Savior’s coming, God’s patience bore with them though they sinned in countless ways, as the words of the prophets show. But just as it was said to Abraham about the foreigners who once inhabited the land of promise, “For the sins of the Amorites are not yet filled up,” and as long as their sins were not yet filled up, the Amorites were not yet driven from their ancestral land, but when their sins were filled up, they were all destroyed in the times of Joshua, the successor of Moses, so it must be understood of the former people too. As long as their sins were not filled up, God’s forbearance and patience bore with them, calling them each time to repentance through the prophets. But when, in the Savior’s words, they filled up the measure of their fathers, then everything gathered together brought about their final ruin, as our Lord himself again teaches when he says that all the blood shed from the foundation of the world, from the blood of righteous Abel to the blood of Zechariah, would come upon this generation.

Gen 15:16 (quotation, high confidence) · Matt 23:32 (allusion, high confidence) · Matt 23:35–36 (quotation, high confidence) · Luke 11:50–51 (allusion, medium confidence)

Notes and citation

Summary: As the Amorites were destroyed only when their sins were full, so the former people were borne with until they filled up the measure of their fathers.

The digital text of this section is badly damaged (Greek set in Latin letters); it is translated by sense.
Eusebius’s polemic against the Jewish people is translated as written.

Cite (SBL): Eusebius, Dem. ev. 8.2.20 (Dindorf 3:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-20). (abbreviation not yet checked)

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8.2.21Dindorf 3:518–519

το γούν έοχατον απάντων τάς χείρας έπιβαλείν τω υίώ τού θεού τολμήοαντες ' έτέλεοαν τήν άθεοίαν καϊ έτελείωοαν τήν εαυτών αμαρτίαν" κατά τήν Ακύ- λοῦ ἑρμηνείαν, κατὰ δὲ τοὺς ἑβδομήκοντα ‟ ἐδέθη αὐτῶν καὶ ἐσφραγίσθη ἡ ἁμαρτία.”

to goun eochaton apantōn tas cheiras epibalein tō uiō tou theou tolmēoantes ' eteleoan tēn atheoian kaï eteleiōoan tēn eautōn amartian" kata tēn Aky- lou hermēneian, kata de tous hebdomēkonta ‟ edethē autōn kai esphragisthē hē hamartia.”

At any rate, when last of all they dared to lay hands on the Son of God, “they completed their faithlessness and brought their sin to its full measure,” in Aquila’s rendering, or in the Seventy’s, “their sin was bound up and sealed.”

Dan 9:24 (allusion, high confidence)

Notes and citation

Summary: By laying hands on the Son of God they completed their sin, as Aquila and the Septuagint render Daniel.

Cite (SBL): Eusebius, Dem. ev. 8.2.21 (Dindorf 3:518–519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-21). (abbreviation not yet checked)

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8.2.22Dindorf 3:519

ἀλλὰ ἐπεὶ μὴ μόνον εἰς πτῶσιν, ἀλλὰ καὶ εἰς ἀνάστασιν πολλῶν ἐλήλυθεν ἐν τῷ Ἰσραὴλ, καθά φησι περὶ αὐτοῦ ‟ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ, ” εἰκότως τοῖς εἰρημένοις ἑξῆς ἐπιλέγει ὁ Δανιὴλ τὸ ‟ καὶ τοῦ ἀπαλεῖψαι ἁμαρτίας καὶ τοῦ ἐξιλάσασθαι ἀδικίας.”

alla epei mē monon eis ptōsin, alla kai eis anastasin pollōn elēlythen en tǭ Israēl, katha phēsi peri autou ‟idou houtos keitai eis ptōsin kai anastasin pollōn en tǭ Israēl, ” eikotōs tois eirēmenois hexēs epilegei ho Daniēl to ‟ kai tou apaleipsai hamartias kai tou exilasasthai adikias.”

But since he came not only for the fall but also for the rising of many in Israel, as is said of him, “Behold, this one is set for the fall and rising of many in Israel,” Daniel fittingly adds next to what has been said, “and to wipe out sins and to atone for unrighteousness.”

Luke 2:34 (quotation, high confidence) · Dan 9:24 (quotation, high confidence)

Notes and citation

Summary: Because Christ came also for the rising of many, Daniel adds the wiping out of sins.

Cite (SBL): Eusebius, Dem. ev. 8.2.22 (Dindorf 3:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-22). (abbreviation not yet checked)

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8.2.23Dindorf 3:519

διὰ γὰρ τὸ ἀδύνατον εἶναι αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας, δεῖσθαι δὲ πᾶν τὸ τῶν ἀνθρώπων γένος ἱλασμοῦ ζῶντος καὶ ἀληθινοῦ, οὗ τύπον ἔφερε τὸ παρὰ Μωσεῖ κατασκευασθὲν ἱλαστήριον, οὗτος δὲ ἦν ὁ σωτὴρ καὶ κύριος ἡμῶν, ὁ ἀμνὸς τοῦ θεοῦ, περὶ οὗ εἴρηται ‘‘ἰδὲ ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου·’

dia gar to adynaton einai haima taurōn kai tragōn aphairein hamartias, deisthai de pan to tōn anthrōpōn genos hilasmou zōntos kai alēthinou, hou typon ephere to para Mōsei kataskeuasthen hilastērion, houtos de ēn ho sōtēr kai kyrios hēmōn, ho amnos tou theou, peri hou eirētai ‘‘ide ho amnos tou theou ho airōn tēn hamartian tou kosmou;’

For since it is impossible for the blood of bulls and goats to take away sins, and the whole human race needed a living and true propitiation, of which the mercy seat made by Moses bore the type, and this was our Savior and Lord, the Lamb of God, of whom it is said, “Behold the Lamb of God, who takes away the sin of the world,”

Heb 10:4 (quotation, high confidence) · Exod 25:17 (allusion, medium confidence) · Rom 3:25 (echo, medium confidence) · John 1:29 (quotation, high confidence)

Notes and citation

Summary: Since animal blood could not take away sin, humanity needed a living propitiation, the Lamb of God.

The sentence continues in the next section.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.23 (Dindorf 3:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-23). (abbreviation not yet checked)

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8.2.24Dindorf 3:519

καὶ πάλιν ‟ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου, ” αὐτὸς ὢν καὶ ἀπολύτρωσις, κατὰ τὸν Παῦλον φάσκοντα “ὃς ἐγενήθη σοφία ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις·” εἰκότως τὴν παρουσίαν αὐτοῦ ὁμοῦ μὲν συμπλήρωσιν καὶ τελείωσιν ἁμαρτίας εἶναι διδάσκει τῶν εἰς αὐτὸν ἠσεβηκότων, ὁμοῦ δὲ ἀπάλειψιν καὶ καθαρισμὸν ἁμαρτιῶν, καὶ ἀδικιῶν ἱλασμὸν τῶν εἰς αὐτὸν πεπιστευκότων.

kai palin ‟ autos hilasmos esti peri tōn hamartiōn hēmōn, ou peri tōn hēmeterōn de monon, alla kai peri holou tou kosmou, ” autos ōn kai apolytrōsis, kata ton Paulon phaskonta “hos egenēthē sophia apo theou, dikaiosynē te kai hagiasmos kai apolytrōsis;” eikotōs tēn parousian autou homou men symplērōsin kai teleiōsin hamartias einai didaskei tōn eis auton ēsebēkotōn, homou de apaleipsin kai katharismon hamartiōn, kai adikiōn hilasmon tōn eis auton pepisteukotōn.

and again, “He is the propitiation for our sins, and not for ours only but also for the whole world,” and since he is also redemption, according to Paul, who says, “who became wisdom from God, and righteousness and sanctification and redemption,” the prophecy fittingly teaches that his coming is at once the completion and full measure of sin for those who acted impiously against him, and at once the wiping out and cleansing of sins and the propitiation of unrighteousness for those who have believed in him.

1 John 2:2 (quotation, high confidence) · 1 Cor 1:30 (quotation, high confidence) · Dan 9:24 (allusion, high confidence)

Notes and citation

Summary: Christ’s coming completes the sin of those who rejected him and brings cleansing and propitiation to believers.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.24 (Dindorf 3:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-24). (abbreviation not yet checked)

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8.2.25Dindorf 3:519

καὶ ὁ Ἀκύλας δὲ “τοῦ τελέσαι τὴν ἀθεσίαν καὶ τοῦ τελειῶσαι τὴν ἁμαρτίαν εἰπὼν ἐπήγαγε τὸ τοῦ ἐξιλάσασθαι ἀνομίαν, ” ἱλασμὸν αὐτὸν εἶναι πάσης ἀνομίας τῆς πάλαι κατὰ ἄγνοιαν γενομένης ὑποτιθέμενος. ἐξῆς τούτοις εἴρηται ‟ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον. ”

kai ho Akylas de “tou telesai tēn athesian kai tou teleiōsai tēn hamartian eipōn epēgage to tou exilasasthai anomian, ” hilasmon auton einai pasēs anomias tēs palai kata agnoian genomenēs hypotithemenos. exēs toutois eirētai ‟ tou agagein dikaiosynēn aiōnion. ”

Aquila too, after saying “to complete the faithlessness and to bring sin to its full measure,” went on with “to atone for lawlessness,” implying that he is the propitiation for all the lawlessness committed in ignorance in the past. Next to these it is said, “to bring in everlasting righteousness.”

Dan 9:24 (quotation, high confidence)

Notes and citation

Summary: Aquila’s version likewise speaks of atonement for past lawlessness; Daniel next speaks of everlasting righteousness.

Cite (SBL): Eusebius, Dem. ev. 8.2.25 (Dindorf 3:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-25). (abbreviation not yet checked)

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8.2.26Dindorf 3:519–520

ἔστι μὲν οὖν αὐτὸς ὁ τοῦ θεοῦ λόγος αἰώνιος δικαιοσύνη, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, κατὰ τὸν ἀπόστολον. πλὴν ἀλλὰ σὺν τῇ ἑαυτοῦ παρουσίᾳ καὶ πᾶσιν ἀνθρώποις προυξένησε δικαιοσύνην, ἔργοις ἐπιδείξας ὅτι ‟ μὴ μόνον Ἰουδαίων ἐστὶν ὁ θεὸς, ἀλλὰ καὶ ἐθνῶν, ἐπείπερ εἶς ὁ θεὸς, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.”

esti men oun autos ho tou theou logos aiōnios dikaiosynē, hos egenēthē sophia hēmin apo theou, dikaiosynē te kai hagiasmos kai apolytrōsis, kata ton apostolon. plēn alla syn tę̄ heautou parousią kai pasin anthrōpois prouxenēse dikaiosynēn, ergois epideixas hoti ‟ mē monon Ioudaiōn estin ho theos, alla kai ethnōn, epeiper eis ho theos, hos dikaiōsei peritomēn ek pisteōs kai akrobystian dia tēs pisteōs.”

Now the Word of God himself is everlasting righteousness, who became for us wisdom from God, and righteousness and sanctification and redemption, according to the apostle. Yet by his coming he also procured righteousness for all people, showing by his works that “God is not the God of Jews only but also of the nations, since God is one, who will justify the circumcision by faith and the uncircumcision through faith.”

1 Cor 1:30 (quotation, high confidence) · Rom 3:29–30 (quotation, high confidence)

Notes and citation

Summary: The Word is everlasting righteousness and by his coming brought righteousness to Jews and nations alike.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.26 (Dindorf 3:519–520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-26). (abbreviation not yet checked)

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8.2.27Dindorf 3:520

ὅθεν τοὺς ἀμφὶ τὸν Κορνήλιον τοῦ ἁγίου πνεύματος ἠξιωμένους ἀποθαυμάσας ὁ Πέτρος ἐπʼ ἀληθείας, φησὶν, οἶ δʼ ἁ ὅτι οὐκ ἔστι προσωπολήπτης ὁ θεὸς, ἀλλʼ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστί.’

hothen tous amphi ton Kornēlion tou hagiou pneumatos ēxiōmenous apothaumasas ho Petros epʼ alētheias, phēsin, oi dʼ ha hoti ouk esti prosōpolēptēs ho theos, allʼ en panti ethnei ho phoboumenos auton kai ergazomenos dikaiosynēn dektos autǭ esti.’

Hence Peter, marvelling at Cornelius and those with him who had been granted the Holy Spirit, says, “In truth I perceive that God is not one who shows partiality, but in every nation whoever fears him and does righteousness is acceptable to him.”

Acts 10:34–35 (quotation, high confidence)

Notes and citation

Summary: Peter’s words at Cornelius’s house show that righteousness is open to every nation.

The digital text has “οἶ δʼ ἁ” for καταλαμβάνομαι or a similar verb (“I perceive”); translated by sense.

Cite (SBL): Eusebius, Dem. ev. 8.2.27 (Dindorf 3:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-27). (abbreviation not yet checked)

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8.2.28Dindorf 3:520

καὶ ὁ Παῦλος δὲ τὸ εὐαγγέλιον δικαιοσύνης εἶναί φησι, λέγων, δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται. καὶ ἐν Ψαλμοῖς δὲ εἴρηται περὶ τοῦ Χριστοῦ ‟ ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης.

kai ho Paulos de to euangelion dikaiosynēs einai phēsi, legōn, dynamis gar theou estin eis sōtērian panti tǭ pisteuonti, Ioudaiǭ te prōton kai Hellēni. dikaiosynē gar theou en autǭ apokalyptetai. kai en Psalmois de eirētai peri tou Christou ‟ anatelei en tais hēmerais autou dikaiosynē kai plēthos eirēnēs.

And Paul too says that the gospel is of righteousness, saying, “For it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed.” And in the Psalms it is said of the Christ, “In his days righteousness will spring up, and abundance of peace.”

Rom 1:16–17 (quotation, high confidence) · Ps 72:7 (71:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Paul and the Psalms both connect Christ’s coming with the revelation of righteousness.

Cite (SBL): Eusebius, Dem. ev. 8.2.28 (Dindorf 3:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-28). (abbreviation not yet checked)

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8.2.29Dindorf 3:520

καὶ τὸ ἔργον δὲ αὐτοῦ ὡς ἀληθῶς θεοῦ δικαιοσύνην ἐνεδείξατο, τὸ πὰν γένος ἀνθρώπων ἐξ ἴσου τῆς παρὰ τῷ θεῷ καταξιώσαντος κλήσεως. ἀλλʼ οὐ τοιαῦτα ἦν τὰ διὰ Μώσεως, ἑνὶ δὲ μόνῳ τῷ Ἰουδαίων ἔθνει δεδωρημένα· διὸ καὶ πρὸς καιρὸν φανέντα παρελήλυθεν. ἡ δὲ διὰ τοῦ σωτῆρος ἡμῶν κατηγγελμένη δικαιοσύνη, διαμένουσα εἰς τὸ διηνεκὲς, εἰκότως αἰώνιος προσηγόρευται δικαιοσύνη, κατὰ τὸν Γαβριὴλ φήσαντα ‟καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον.”

kai to ergon de autou hōs alēthōs theou dikaiosynēn enedeixato, to pan genos anthrōpōn ex isou tēs para tǭ theǭ kataxiōsantos klēseōs. allʼ ou toiauta ēn ta dia Mōseōs, heni de monǭ tǭ Ioudaiōn ethnei dedōrēmena; dio kai pros kairon phanenta parelēlythen. hē de dia tou sōtēros hēmōn katēngelmenē dikaiosynē, diamenousa eis to diēnekes, eikotōs aiōnios prosēgoreutai dikaiosynē, kata ton Gabriēl phēsanta ‟kai tou agagein dikaiosynēn aiōnion.”

And his work truly displayed the righteousness of God, since it counted the whole human race equally worthy of God’s calling. But the things given through Moses were not of this kind; they were granted to one nation alone, the Jews, and so, having appeared for a season, they have passed away. The righteousness proclaimed through our Savior, however, since it remains for ever, is fittingly called everlasting righteousness, as Gabriel said: “and to bring in everlasting righteousness.”

Dan 9:24 (quotation, high confidence)

Notes and citation

Summary: Unlike the Mosaic law, given to one nation for a time, the righteousness proclaimed by Christ is for all and everlasting.

Notes on the original text

Digital text corrected (OCR error): τοῖ ἀγαγεῖν → τοῦ ἀγαγεῖν.

Cite (SBL): Eusebius, Dem. ev. 8.2.29 (Dindorf 3:520; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-29). (abbreviation not yet checked)

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8.2.30Dindorf 3:520–521

ἀντὶ δὲ τοὐ καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην” κυριώ- τερόν μοι δοκεῖ πεποιηκέναι ὁ Ἀκύλας εἰπὼν ‟καὶ τοῦ τελέσαι ὁραματισμὸν καὶ προφήτην. ” οὐ ἀποκλεῖσαι καὶ ὥσπερ σφραγίσαι τὰς προφητικὰς ὁράσεις ἐπιδεδήμηκεν ὁ σωτὴρ καὶ κύριος ἡμῶν, ὅς γε καὶ πάλαι οὔσας ἀσαφεῖς καὶ κατεσφραγισμένας ὥσπερ ἐπικειμένας περιελὼν σφραγῖδας, ἀνέῳξέ τε καὶ ἀνή- πλωσε, τοῖς ἑαυτοῦ μαθηταῖς τὸν νοῦν τῶν θείων παραδιδοὺς γραμμάτων.

anti de tou kai tou sphragisai horasin kai prophētēn” kyriō- teron moi dokei pepoiēkenai ho Akylas eipōn ‟kai tou telesai horamatismon kai prophētēn. ” ou apokleisai kai hōsper sphragisai tas prophētikas horaseis epidedēmēken ho sōtēr kai kyrios hēmōn, hos ge kai palai ousas asapheis kai katesphragismenas hōsper epikeimenas perielōn sphragidas, aneǭxe te kai anē- plōse, tois heautou mathētais ton noun tōn theiōn paradidous grammatōn.

In place of “and to seal vision and prophet,” Aquila seems to me to have rendered more properly, saying, “and to fulfil vision and prophet.” For our Savior and Lord did not come to shut up and, as it were, seal the prophetic visions; rather, when they had long been obscure and sealed, he removed, as it were, the seals that lay upon them, opened them, and unfolded them, handing on to his disciples the meaning of the divine writings.

Dan 9:24 (quotation, high confidence) · Luke 24:45 (allusion, medium confidence)

Notes and citation

Summary: Aquila’s “to fulfil vision and prophet” is more exact, for Christ came to unseal and open the prophecies, not to close them.

The digital text reads οὐ ἀποκλεῖσαι; a word such as γάρ seems to have dropped out. Translated by sense.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.30 (Dindorf 3:520–521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-30). (abbreviation not yet checked)

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8.2.31Dindorf 3:521

ὅθεν ἰδοὺ ‟ φησὶν, ἐνίκησεν ὁ λέων ὁ ἐκ φυλῆς Ἰούδα, καἰ αὐτὸς ἤνοιξε τὰς σφραγῖδας τὰς ἐπικειμένας τῷ βιβλίῳ, ” κατὰ τὴν Ἀποκάλυψιν Ἰωάννου. ποίας δὲ σφραγῖδας ἢ τῶν προφητῶν τὰς ἀσαφείας; ἃς εὖ μάλα ἐπιστάμενος ἀκριβῶς καὶ ὁ Ἡσαΐας ἔλεγε ‘καὶ ἔσονται οἱ λόγοι οὗτοι ὡς οἶ λόγοι τοῦ βιβλίου τοῦ ἐσφραγισμένου.”

hothen idou ‟ phēsin, enikēsen ho leōn ho ek phylēs Iouda, kai autos ēnoixe tas sphragidas tas epikeimenas tǭ bibliǭ, ” kata tēn Apokalypsin Iōannou. poias de sphragidas ē tōn prophētōn tas asapheias? has eu mala epistamenos akribōs kai ho Hēsaïas elege ‘kai esontai hoi logoi houtoi hōs oi logoi tou bibliou tou esphragismenou.”

Hence, it says, “Behold, the lion from the tribe of Judah has conquered, and he has opened the seals that lay upon the book,” according to the Revelation of John. What seals are these, if not the obscurities of the prophets? Isaiah knew them very precisely when he said, “And these words will be like the words of the sealed book.”

Rev 5:5 (quotation, high confidence) · Isa 29:11 (quotation, high confidence)

Notes and citation

Summary: Revelation’s lion of Judah opens the seals, that is, the obscurities of the prophets of which Isaiah spoke.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.31 (Dindorf 3:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-31). (abbreviation not yet checked)

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8.2.32Dindorf 3:521

οὐκ ἄρα τοῦ ἀποκλεῖσαι ὅρασιν καὶ προφήτην ἐλήλυθεν ὁ Χριστὸς τοῦ θεοῦ, μᾶλλον δὲ ἀναπετάσαι καὶ εἰς φῶς ἀγαγεῖν. ὅθεν δοκεῖ μοι κυριώτερον ὁ Ἀκύλας φάναι ‟τοῦ τελέσαι ὁραματισμὸν καὶ προφήτην."

ouk ara tou apokleisai horasin kai prophētēn elēlythen ho Christos tou theou, mallon de anapetasai kai eis phōs agagein. hothen dokei moi kyriōteron ho Akylas phanai ‟tou telesai horamatismon kai prophētēn."

So the Christ of God did not come to shut up vision and prophet but rather to open them wide and bring them to light. That is why Aquila seems to me to have said more properly, “to fulfil vision and prophet.”

Dan 9:24 (allusion, high confidence)

Notes and citation

Summary: Christ came to open the prophecies, which is why Aquila’s rendering is preferable.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.32 (Dindorf 3:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-1-48/#p-8-2-32). (abbreviation not yet checked)

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