Demonstration of the Gospel 9.11.1–9.16.8

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

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

preface 9, chapter 11

9.11.1Dindorf 3:597

‟ Προφήτην ἐκ τῶν ἀδελφῶν σου ἀναστήσει σοι κύριος ὁ θεός σου, ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ᾐτήσω παρὰ κυρίου τοῦ θεοῦ σου ἐν Χωρὴβ, τῇ ἡμέρᾳ τῆς ἐκκλησίας, λέγοντες, οὐ προσθήσομεν ἀκοῦσαι τῆς φωνῆς κυρίου τοῦ θεοῦ ἡμῶν, καὶ τὸ πῦρ τὸ μέγα τοῦτο οὐκ ὀψόμεθα ἔτι, οὐδὲ μὴ ἀποθάνωμεν· καὶ εἶπε κύριος πρός με, ὀρθῶς πάντα ὅσα ἐλάλησαν, προφήτην ἐκ τῶν ἀδελφῶν αὐτῶν ἀναστήσω αὐτοῖς ὥσπερ σὲ, καὶ δώσω τὸ ῥῆμά μου εἰς τὸ στόμα αὐτοῦ, καὶ λαλήσει αὐτοῖς καθʼ ὅ τι ἂν ἐντείλωμαι αὐτῷ, καὶ ὁ ἄνθρωπος ὃς ἐὰν μὴ ἀκούσῃ πάντα ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ.”

‟ Prophētēn ek tōn adelphōn sou anastēsei soi kyrios ho theos sou, hōs eme; autou akousesthe kata panta hosa ę̄tēsō para kyriou tou theou sou en Chōrēb, tę̄ hēmerą tēs ekklēsias, legontes, ou prosthēsomen akousai tēs phōnēs kyriou tou theou hēmōn, kai to pyr to mega touto ouk opsometha eti, oude mē apothanōmen; kai eipe kyrios pros me, orthōs panta hosa elalēsan, prophētēn ek tōn adelphōn autōn anastēsō autois hōsper se, kai dōsō to rhēma mou eis to stoma autou, kai lalēsei autois kathʼ ho ti an enteilōmai autǭ, kai ho anthrōpos hos ean mē akousę̄ panta hosa ean lalēsę̄ ho prophētēs epi tǭ onomati mou, egō ekdikēsō ex autou.”

“The Lord your God will raise up for you a prophet from among your brothers, like me; you shall listen to him in everything that you asked of the Lord your God at Horeb on the day of the assembly, saying, We will not again hear the voice of the Lord our God, nor see this great fire any more, lest we die. And the Lord said to me, They have rightly said all that they have spoken. I will raise up for them a prophet from among their brothers like you, and I will put my word in his mouth, and he will speak to them whatever I command him. And whoever does not listen to all that the prophet speaks in my name, I will take vengeance on him.”

Deut 18:15–19 (quotation, high confidence)

Notes and citation

Summary: Deuteronomy 18:15–19: God will raise up a prophet like Moses, and whoever does not listen will be called to account.

Notes on the original text

Digital text corrected (OCR error): προδθήσομεν → προσθήσομεν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.11.1 (Dindorf 3:597; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-1). (abbreviation not yet checked)

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

9.11.2Dindorf 3:597

Ἐπίστησον ὅτι μηδεὶς παρʼ Ἑβραίοις Μωσεῖ παραπλήσιος προφήτης ἐγήγερται, τουτέστι νομοθέτης καὶ εὐσεβείας ἀνθρώποις εἰσηγητὴς, ἢ μόνος ὁ ἡμέτερος σωτὴρ, ὁ Χριστὸς τοῦ θεοῦ. πρὸς γοῦν τῷ τέλει τοῦ Δευτερονομίου λέγεται ‘οὐκ ἀνέστη ἔτι προφήτης ἐν Ἰσραὴλ ὡς Μωσῆς·” καὶ μὴν μυρίοι προφῆται μετὰ τοῦτον γεγόνασιν, ἀλλὰ οὐχ ὡς αὐτός.

Epistēson hoti mēdeis parʼ Hebraiois Mōsei paraplēsios prophētēs egēgertai, toutesti nomothetēs kai eusebeias anthrōpois eisēgētēs, ē monos ho hēmeteros sōtēr, ho Christos tou theou. pros goun tǭ telei tou Deuteronomiou legetai ‘ouk anestē eti prophētēs en Israēl hōs Mōsēs;” kai mēn myrioi prophētai meta touton gegonasin, alla ouch hōs autos.

Notice that no prophet like Moses, that is, a lawgiver and a guide of human beings to godliness, has been raised up among the Hebrews except our Savior alone, the Christ of God. At any rate, near the end of Deuteronomy it is said, “There has not arisen again a prophet in Israel like Moses”; and indeed countless prophets came after him, but not like him.

Deut 34:10 (quotation, high confidence)

Notes and citation

Summary: No prophet like Moses, a lawgiver, arose in Israel except Christ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.11.2 (Dindorf 3:597; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-2). (abbreviation not yet checked)

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9.11.3Dindorf 3:597–598

ὅλον δὲ τοῦτο ἡ τοὐ θεοῦ ὑπόσχεσις ἐπαγγέλλεται, ἕνα τινὰ, οὐχὶ δὲ πολλοὺς, καὶ ὅμοιον ἀναστήσειν αὐτῷ. δηλοῖ δὲ τοῦτον νομοθέτην καὶ εὐσεβείας ἀν- θρώπων διδάσκαλον, οἶος μόνος ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ οὐδὲ ἄλλος ἀναδέδεικται, νομοθέτης ὁμοῦ καὶ προφήτης τοῦ τῶν ὅλων θεοῦ καὶ πατρὸς αὐτοῦ γενόμενος.

holon de touto hē tou theou hyposchesis epangelletai, hena tina, ouchi de pollous, kai homoion anastēsein autǭ. dēloi de touton nomothetēn kai eusebeias an- thrōpōn didaskalon, oios monos ho sōtēr kai kyrios hēmōn Iēsous Christos kai oude allos anadedeiktai, nomothetēs homou kai prophētēs tou tōn holōn theou kai patros autou genomenos.

God’s promise declares this whole thing: that he will raise up one, not many, and one like Moses. It shows him to be a lawgiver and teacher of godliness to human beings, such as our Savior and Lord Jesus Christ alone and no other has been shown to be, having become at once lawgiver and prophet of the God of the universe, his Father.

Deut 18:15 (allusion, high confidence)

Notes and citation

Summary: The promise is of one prophet, lawgiver and teacher, which only Christ has been.

Notes on the original text

Digital text corrected (OCR error): ἴνα τινὰ → ἕνα τινὰ; ἀνδέδεικται → ἀναδέδεικται.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.11.3 (Dindorf 3:597–598; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-3). (abbreviation not yet checked)

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9.11.4Dindorf 3:598

ἀλλʼ ὁ μὲν ἔθνους ἑνὸς ὁ Μώσης ἡγήσατο, καὶ κατάλληλα δὲ τούτῳ μόνῳ, οὐχὶ δὲ καὶ ἄλλοις ἔθνεσι νομοθετῶν ἀποδέδεικται· ὁ δέ γε Χριστὸς τοῦ θεοῦ, λαβὼν ἐπαγγελίαν παρὰ τοῦ πατρὸς τὴν ‘αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, ὡς ἂν μὴ μόνον Ἰουδαίοις, ἀλλὰ καὶ τῷ παντὶ τῶν ἀνθρώπων γένει καινὸς νομοθέτης εὐσεβείας ὑπὸ τοῦ πατρὸς καταστῆναι, τῇ πάντων τῶν ἐθνῶν κλήσει δυνατὴν καὶ ἁρμόδιον προβέβληται νομοθεσίαν.

allʼ ho men ethnous henos ho Mōsēs hēgēsato, kai katallēla de toutǭ monǭ, ouchi de kai allois ethnesi nomothetōn apodedeiktai; ho de ge Christos tou theou, labōn epangelian para tou patros tēn ‘aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou, hōs an mē monon Ioudaiois, alla kai tǭ panti tōn anthrōpōn genei kainos nomothetēs eusebeias hypo tou patros katastēnai, tę̄ pantōn tōn ethnōn klēsei dynatēn kai harmodion probeblētai nomothesian.

But Moses led one nation, and is shown to have given laws suited to it alone, not to other nations as well; whereas the Christ of God, having received from the Father the promise, “Ask of me, and I will give you the nations as your inheritance,” so as to be appointed by the Father a new lawgiver of godliness not only for Jews but for the whole human race, has set forth a legislation that is possible and suited for the calling of all the nations.

Ps 2:8 (quotation, high confidence)

Notes and citation

Summary: Moses legislated for one nation; Christ, heir of the nations, gave a law suited to all humanity.

Cite (SBL): Eusebius, Dem. ev. 9.11.4 (Dindorf 3:598; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-4). (abbreviation not yet checked)

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9.11.5Dindorf 3:598

θειοτέρᾳ γοῦν ἢ κατὰ Μωσέα δυνάμει κατὰ παντὸς τοῦ κόσμου τοὺς ἱεροὺς αὑτοῦ νόμους διὰ τῶν εὐαγγελιστῶν αὑτοῦ διετάξατο, μείζονι ἢ κατʼ ἄνθρωπον ἐξουσίᾳ νομοθετήσας, εἰπὼν ὅτι ‘ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐ φονεύσεις· ἐγὼ δὲ λέγω ὑμῖν μηδὲ ὀργίζεσθαι εἰκῆ, ’ καὶ τὰ τούτοις ἀκόλουθα ὅσα δὴ ἐν ταῖς ἀναγράπτοις αὐτοῦ διδασκαλίαις ἐμφέρεται, ἐφʼ οἷς μαρτυρεῖ λέγων ὁ εὐαγγελιστὴς ὅτι ἐξεπλήττοντο πάντες ἐπὶ τῇ διδαχῇ αὐτοῦ· ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἶ γραμματεῖς αὐτῶν.”

theioterą goun ē kata Mōsea dynamei kata pantos tou kosmou tous hierous hautou nomous dia tōn euangelistōn hautou dietaxato, meizoni ē katʼ anthrōpon exousią nomothetēsas, eipōn hoti ‘ēkousate hoti errethē tois archaiois, ou phoneuseis; egō de legō hymin mēde orgizesthai eikē, ’ kai ta toutois akoloutha hosa dē en tais anagraptois autou didaskaliais empheretai, ephʼ hois martyrei legōn ho euangelistēs hoti exeplēttonto pantes epi tę̄ didachę̄ autou; ēn gar didaskōn autous hōs exousian echōn, kai ouch hōs oi grammateis autōn.”

At any rate, with a power more divine than that of Moses he ordained his holy laws throughout the whole world through his evangelists, legislating with more than human authority when he said, “You have heard that it was said to those of old, You shall not murder; but I say to you, do not even be angry without cause,” and what follows, as recorded in his written teachings. On these the evangelist testifies, saying, “All were astonished at his teaching, for he was teaching them as one having authority, and not as their scribes.”

Matt 5:21–22 (quotation, high confidence) · Matt 7:28–29 (quotation, high confidence)

Notes and citation

Summary: Christ legislated with divine authority in the Sermon on the Mount, astonishing his hearers.

The saying is quoted freely from Matthew 5:21–22 (“without cause” is the reading of many manuscripts).

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 9.11.5 (Dindorf 3:598; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-5). (abbreviation not yet checked)

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9.11.6Dindorf 3:598

Τὸν δὲ τρόπον τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας τε καὶ νομοθεσίας ἐν ἀρχαῖς τῆς παρούσης ὑποθέσεως διελθόντες, ὅτε τὸν Χριστιανισμὸν ὅ τι ποτέ ἐστιν εἰς φανερὸν ἤγομεν, ἐπʼ ἐκεῖνα καὶ νῦν τοὺς ἐντυγχάνοντας παραπέμψομεν. ἐπιστῆσαι δὲ τῷ λόγῳ ἄξιον, διʼ ὃν ὁ κύριος ὑπισχνεῖται προφήτην ἀναστήσειν αὐτοῖς.

Ton de tropon tēs tou sōtēros hēmōn didaskalias te kai nomothesias en archais tēs parousēs hypotheseōs dielthontes, hote ton Christianismon ho ti pote estin eis phaneron ēgomen, epʼ ekeina kai nyn tous entynchanontas parapempsomen. epistēsai de tǭ logǭ axion, diʼ hon ho kyrios hypischneitai prophētēn anastēsein autois.

Since we went through the manner of our Savior’s teaching and legislation at the beginning of the present work, when we brought to light what Christianity is, we shall refer readers to that now too. But it is worth attending to the reason why the Lord promises to raise up a prophet for them.

Notes and citation

Summary: Christ’s teaching was treated at the start of the work; now the reason for the promise of a prophet is considered.

Cite (SBL): Eusebius, Dem. ev. 9.11.6 (Dindorf 3:598; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-6). (abbreviation not yet checked)

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9.11.7Dindorf 3:598–599

ἐπειδὴ γὰρ κεκελεύκει μὲν αὐτὸς τῷ Μωσεῖ ἁγνίσαι τὸν πάντα λαὸν ἐφʼ ἡμέραις τρισὶν, ὡς ἂν γένοιντο θεαταὶ ὁμοῦ καὶ ἀκροαταὶ τῆς ἐνθέου ἐπιφανείας, οἶ δὲ ἐξησθένησαν πρὸς τὴν τοῦ θεοῦ χάριν· διὸ ἐν ἀρχῇ γενόμενοι τῆς θεωρίας παρῃτοῦντο λέγοντες τῷ Μωσεῖ ” σὺ λάλει πρὸς ἡμὰς, καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ θεὸς, ἵνα μὴ ἀποθάνωμεν·” εἰκότως διὰ ταῦτα ἀποδέχεται μὲν αὐτοὺς ὁ κύριος τῆς εὐλαβείας, φησὶ δὲ ‟ πάντα ὅσα ἐλάλησαν, προφήτην ἀναστήσω αὐτοῖς ἐκ μέσου τῶν ἀδελφῶν αὐτῶν, ὥσπερ σέ.

epeidē gar kekeleukei men autos tǭ Mōsei hagnisai ton panta laon ephʼ hēmerais trisin, hōs an genointo theatai homou kai akroatai tēs entheou epiphaneias, oi de exēsthenēsan pros tēn tou theou charin; dio en archę̄ genomenoi tēs theōrias parę̄tounto legontes tǭ Mōsei ” sy lalei pros hēmas, kai mē laleitō pros hēmas ho theos, hina mē apothanōmen;” eikotōs dia tauta apodechetai men autous ho kyrios tēs eulabeias, phēsi de ‟ panta hosa elalēsan, prophētēn anastēsō autois ek mesou tōn adelphōn autōn, hōsper se.

For he himself had commanded Moses to purify the whole people for three days, so that they might become both spectators and hearers of the divine appearing; but they proved too weak for the grace of God. Therefore, at the beginning of the vision, they begged off, saying to Moses, “You speak to us, and let not God speak to us, lest we die.” For this reason the Lord fittingly approves their reverence and says, “All that they have spoken; I will raise up for them a prophet from the midst of their brothers, like you.”

Exod 19:10–11 (allusion, high confidence) · Exod 20:19 (quotation, high confidence) · Deut 18:17–18 (quotation, high confidence)

Notes and citation

Summary: Too weak to bear God’s direct appearing, the people asked Moses to speak; so God promised a prophet like him.

Notes on the original text

Digital text corrected (OCR error): ἔνα μὴ ἀποθάνωμεν → ἵνα μὴ ἀποθάνωμεν.

Cite (SBL): Eusebius, Dem. ev. 9.11.7 (Dindorf 3:598–599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-7). (abbreviation not yet checked)

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9.11.8Dindorf 3:599

οὐκοῦν καὶ τὸ αἴτιον ἐδίδαξε τοῦ δίκην προφήτου μέλλειν αὐτὸν τὴν εἰς ἀνθρώπους ἐπιφάνειαν ποιεῖσθαι· τοῦτο δʼ ἦν ἀσθένεια καὶ τῆς κρείττονος θεωρίας παραίτησις.

oukoun kai to aition edidaxe tou dikēn prophētou mellein auton tēn eis anthrōpous epiphaneian poieisthai; touto dʼ ēn astheneia kai tēs kreittonos theōrias paraitēsis.

So he also taught the reason why he would make his appearing to human beings in the manner of a prophet: it was weakness and the refusal of the higher vision.

Notes and citation

Summary: Human weakness is why God would appear as a prophet.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.11.8 (Dindorf 3:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-8). (abbreviation not yet checked)

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9.11.9Dindorf 3:599

ἔχεις τοιγαροῦν καὶ τὴν αἰτίαν τῆς ἐνανθρωπήσεως τοῦ θεσπιζομένου προφήτου. εἰκότως οὖν προσδοκῶντες αὐτὸν οἶ ἐκ περιτομῆς ἐπυνθάνοντο τοῦ βαπτιστοῦ Ἰωάννου, καὶ ἔλεγον‘ ὁ προφήτης εἷ σύ; ὁ δὲ ἔφη, οὔ.” ἀλλʼ ὁ Ἰωάννης τἀληθὲς ὁμολογῶν οὔτε προφήτης εἶναι ἠρνήσατο, ἦν γὰρ, ἀλλὰ τὸ αὐτὸς εἶναι ὁ προφήτης ὁ πρὸς τοῦ Μώσεως δεδηλωμένος· ὅτι δὲ ἀπεσταλμένος εἴη ἔμπροσθεν τοῦ προφήτου ἐκείνου ἐδίδασκε.

echeis toigaroun kai tēn aitian tēs enanthrōpēseōs tou thespizomenou prophētou. eikotōs oun prosdokōntes auton oi ek peritomēs epynthanonto tou baptistou Iōannou, kai elegon‘ ho prophētēs hei sy? ho de ephē, ou.” allʼ ho Iōannēs talēthes homologōn oute prophētēs einai ērnēsato, ēn gar, alla to autos einai ho prophētēs ho pros tou Mōseōs dedēlōmenos; hoti de apestalmenos eiē emprosthen tou prophētou ekeinou edidaske.

You have, then, the reason too for the incarnation of the prophet foretold. Fittingly, therefore, those of the circumcision, expecting him, asked John the Baptist, saying, “Are you the prophet? And he said, No.” John, confessing the truth, did not deny being a prophet, for he was one, but denied being himself the prophet shown by Moses, and taught that he had been sent before that prophet.

John 1:21 (quotation, high confidence) · John 3:28 (allusion, medium confidence)

Notes and citation

Summary: Awaiting the prophet like Moses, the Jews asked John if he were the prophet; he said no, for he was sent before him.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.11.9 (Dindorf 3:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-9). (abbreviation not yet checked)

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9.11.10Dindorf 3:599

καὶ ἐπειδήπερ ὁ λόγος αὐτοῖς δὴ τοῖς ἐκ περιτομῆς ἀναστήσεσθαι τὸν προφήτην ἐθέσπιζεν, εἰκότως ὁ σωτὴρ καὶ κύριος ἡμῶν, ἅτε δὴ αὐτὸς ὢν ὁ προκεκηρυγμένος, ‟οὐκ ἦλθον” φησὶν ‟ εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.” τοῖς δὲ ἀποστόλοις αὑτοῦ παρῄνει λέγων ‟ εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε, πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ·”

kai epeidēper ho logos autois dē tois ek peritomēs anastēsesthai ton prophētēn ethespizen, eikotōs ho sōtēr kai kyrios hēmōn, hate dē autos ōn ho prokekērygmenos, ‟ouk ēlthon” phēsin ‟ ei mē eis ta probata ta apolōlota oikou Israēl.” tois de apostolois hautou parę̄nei legōn ‟ eis hodon ethnōn mē apelthēte, kai eis polin Samareitōn mē eiselthēte, poreuesthe de mallon pros ta probata ta apolōlota oikou Israēl;”

And since the word foretold that the prophet would be raised up for those of the circumcision themselves, our Savior and Lord, being himself the one proclaimed beforehand, fittingly says, “I came only to the lost sheep of the house of Israel.” And he urged his apostles, saying, “Do not go on the road of the nations, and do not enter a city of the Samaritans; but go rather to the lost sheep of the house of Israel,”

Matt 15:24 (quotation, high confidence) · Matt 10:5–6 (quotation, high confidence)

Notes and citation

Summary: As the prophet promised to Israel, Christ first sent himself and his apostles to the lost sheep of Israel.

The sentence continues in the next section.

Cite (SBL): Eusebius, Dem. ev. 9.11.10 (Dindorf 3:599; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-10). (abbreviation not yet checked)

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9.11.11Dindorf 3:599–600

σαφῶς διδάσκων ὅτι δὴ αὐτοῖς προηγουμένως ἀπέσταλτο τῇ προφητείᾳ ἀκο- λυυθως. επειδή ούκ έδέξαντο τήν χάριν, άπελέγχει μϊν αυτούς εν έτέροις λέγων ' διότι ήλθον, καϊ ούκ ήν άνθρωπος, έκάλεσα, καϊ ούκ ην ό υπακούων.” φησϊ προς αυτούς 'άρθήσεται άφʼ ύμών ή βασι- λεία τού θεού, καϊ δοθήσεται έθι/ει ποιούντι τούς καρπούς αύτής.

saphōs didaskōn hoti dē autois proēgoumenōs apestalto tę̄ prophēteią ako- lyythōs. epeidē ouk edexanto tēn charin, apelenchei mïn autous en eterois legōn ' dioti ēlthon, kaï ouk ēn anthrōpos, ekalesa, kaï ouk ēn o ypakouōn.” phēsï pros autous 'arthēsetai aphʼ ymōn ē basi- leia tou theou, kaï dothēsetai ethi/ei poiounti tous karpous autēs.

clearly teaching that he had been sent to them first, in keeping with the prophecy. Since they did not receive the grace, he reproves them elsewhere, saying, “Because I came, and there was no one; I called, and there was no one to answer.” He says to them, “The kingdom of God will be taken from you and given to a nation producing its fruits.”

Isa 50:2 (quotation, high confidence) · Matt 21:43 (quotation, high confidence)

Notes and citation

Summary: Because Israel refused him, Christ said the kingdom would be taken from them and given to another nation.

The digital text of this section is damaged; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 9.11.11 (Dindorf 3:599–600; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-11). (abbreviation not yet checked)

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9.11.12Dindorf 3:600

καϊ τοίς γε αύτού μαθηταίς μετά τήν εκείνων παραίτησιν προατάττει ' πορενθέντες μαθητεύσατε πάντα τά έθνη έν τω ονόματι μου. ούτω δήτα ημείς μϊν τά έθνη τον προαναφωνηθέντα καϊ προς τού πατρός απεσταλμένο ν προφήτην, άτε νομο- θέτην άπασι γενόμενον άνθρώποις τής εις τον τών όλων θεόν εύσεβείας, διά τής σωτηρίου καϊ εύαγγε- λικής διδασκαλίας έγνωμεν καϊ κατεδεξάμεθα, πλη- ρουμένης κατά τό αύτό καϊ έτέρας προρρήσεως, δι ής είρηται 'κατάστησον, κύριε, νομοθέτην αύτοίς, γνώ- τωσαν έθνη ότι άνθρωποι είσιν.

kaï tois ge autou mathētais meta tēn ekeinōn paraitēsin proatattei ' porenthentes mathēteusate panta ta ethnē en tō onomati mou. outō dēta ēmeis mïn ta ethnē ton proanaphōnēthenta kaï pros tou patros apestalmeno n prophētēn, ate nomo- thetēn apasi genomenon anthrōpois tēs eis ton tōn olōn theon eusebeias, dia tēs sōtēriou kaï euange- likēs didaskalias egnōmen kaï katedexametha, plē- roumenēs kata to auto kaï eteras prorrēseōs, di ēs eirētai 'katastēson, kyrie, nomothetēn autois, gnō- tōsan ethnē oti anthrōpoi eisin.

And to his own disciples, after their refusal, he commands, “Go and make disciples of all the nations in my name.” So we, the nations, have come to know and received, through the saving teaching of the gospel, the prophet foretold and sent by the Father, as the one who became for all people the lawgiver of godliness toward the God of the universe; at the same time another prediction is fulfilled, in which it is said, “Appoint, Lord, a lawgiver over them; let the nations know that they are men.”

Matt 28:19 (quotation, high confidence) · Ps 9:20 (9:21 LXX) (quotation, high confidence)

Notes and citation

Summary: After Israel’s refusal the gospel went to the nations, who received Christ as lawgiver, fulfilling Psalm 9.

The digital text of this section is damaged; translated by sense. The Great Commission is quoted freely (“in my name”).

Cite (SBL): Eusebius, Dem. ev. 9.11.12 (Dindorf 3:600; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-12). (abbreviation not yet checked)

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9.11.13Dindorf 3:600

τό δε Ιουδαίων έθνος μή παραδεξάμενον τον προφητευόμενον δίκην έτισε τήν άξιον κατά τήν θείαν πρόρρησιν φήσασαν “και ό άνθρωπος ός έάν μή άκούση πάντα όσα έάν λαλήση ο προφήτης έν τω ονόματι μον, έγώ έκδι- κήσω έξ αύτού.”

to de Ioudaiōn ethnos mē paradexamenon ton prophēteuomenon dikēn etise tēn axion kata tēn theian prorrēsin phēsasan “kai o anthrōpos os ean mē akousē panta osa ean lalēsē o prophētēs en tō onomati mon, egō ekdi- kēsō ex autou.”

But the Jewish nation, not receiving the one prophesied, paid a fitting penalty, according to the divine prediction that said, “And whoever does not listen to all that the prophet speaks in my name, I will take vengeance on him.”

Deut 18:19 (quotation, high confidence)

Notes and citation

Summary: The Jewish nation, rejecting the prophet, was punished as Deuteronomy warned.

The digital text of this section is damaged; translated by sense. Eusebius’s polemic is translated as written.

Cite (SBL): Eusebius, Dem. ev. 9.11.13 (Dindorf 3:600; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-13). (abbreviation not yet checked)

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9.11.14Dindorf 3:600–601

έκδεδίκηται γούν έκ τού λαού έκείνον πάν αϊμα έκχυθεν έπϊ τής γης, άπο αίμα- τος ”Αβελ έως αίματος Ζαχαρίου, καϊ αύτού γε έπϊ πάσι τού Χριστού, ου τό αίμα καθʼ εαυτών έξαιτησά- μενοι και κατά τών ίδιων παίδων εισέτι νύν τής τολ- μηθείσης αντοίς άσεβείας τήν τιμωρίαν ύπέχουσιν. Ἀπὸ τοῦ Ἰώβ.

ekdedikētai goun ek tou laou ekeinon pan aïma ekchythen epï tēs gēs, apo aima- tos ”Abel eōs aimatos Zachariou, kaï autou ge epï pasi tou Christou, ou to aima kathʼ eautōn exaitēsa- menoi kai kata tōn idiōn paidōn eiseti nyn tēs tol- mētheisēs antois asebeias tēn timōrian ypechousin. Apo tou Iōb.

At any rate, all the blood shed on the earth, from the blood of Abel to the blood of Zechariah, has been avenged on that people, and above all that of Christ himself, whose blood they called down on themselves and on their own children, and still today they suffer the punishment for the impiety they dared. From Job.

Matt 23:35 (allusion, high confidence) · Matt 27:25 (allusion, high confidence)

Notes and citation

Summary: All righteous blood, above all Christ’s, has been avenged on that people; next comes Job.

The digital text of this section is damaged; translated by sense. Eusebius’s polemic is translated as written. “From Job” is the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 9.11.14 (Dindorf 3:600–601; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-11-14). (abbreviation not yet checked)

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preface 9, chapter 12

9.12.1Dindorf 3:601

"’O λέγων τῷ ἡλίῳ, καὶ οὐκ ἀνατέλλει, κατὰ δὲ ἄστρων κατασφραγίζει, ὁ τανύσας τὸν οὐρανὸν μόνος, καὶ περιπατῶν ἐπὶ θαλάσσης ὡς ἐπʼ ἐδάφους.”

"’O legōn tǭ hēliǭ, kai ouk anatellei, kata de astrōn katasphragizei, ho tanysas ton ouranon monos, kai peripatōn epi thalassēs hōs epʼ edaphous.”

“He who speaks to the sun, and it does not rise, and seals up against the stars; who alone stretched out the heaven, and walks on the sea as on dry ground.”

Job 9:7–8 (quotation, high confidence)

Notes and citation

Summary: Job 9:7–8: God, who stretched out the heavens, walks on the sea as on dry ground.

Cite (SBL): Eusebius, Dem. ev. 9.12.1 (Dindorf 3:601; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-12-1). (abbreviation not yet checked)

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9.12.2Dindorf 3:601

Καὶ ταῦτα μόνῳ τῷ σωτῆρι καὶ κυρίῳ ἡμῶν, ὡς ἂν θεοῦ λόγῳ δημιουργῷ τῶν ὅλων τυγχάνοντι, ἁρμόζοι ἄν· μόνος γοῦν τῶν πώποτε κατὰ τοὺς τῆς ἐνανθρωπήσεως χρόνους, σῶμα καὶ σχῆμα ἀνθρώ- πινον ἀναλαβὼν ^ ἐπὶ τῆς θαλάσσης περιπατῆσαι λἐ- γεται ‘‘ὅτε τοὺς ἑαυτοῦ μαθητὰς ἠνάγκασεν ἐμβῆναι εἰς πλοῖον, καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ αὐτὸς ἀπολύσῃ τοὺς ὄχλους. καὶ ἀπολύσας τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος κατʼ ἰδίαν προσεύξασθαι. ὀψίας δὲ γενομένης μόνος ἦν ἐκεῖ· τὸ δὲ πλοῖον ἤδη ἦν ἐν μέσῳ τῆς θαλάσσης. ἰδόντες δὲ αὐτὸν ἐπὶ τῆς θαλάσ- σὴς ἐταράχθησαν, λέγοντες ὅτι φάντασμά ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν. " εὐθέως δὲ ἐλάλησεν αὐτοῖς λέγων‘‘θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε.”

Kai tauta monǭ tǭ sōtēri kai kyriǭ hēmōn, hōs an theou logǭ dēmiourgǭ tōn holōn tynchanonti, harmozoi an; monos goun tōn pōpote kata tous tēs enanthrōpēseōs chronous, sōma kai schēma anthrō- pinon analabōn ^ epi tēs thalassēs peripatēsai le- getai ‘‘hote tous heautou mathētas ēnankasen embēnai eis ploion, kai proagein auton eis to peran, heōs hou autos apolysę̄ tous ochlous. kai apolysas tous ochlous anebē eis to oros katʼ idian proseuxasthai. opsias de genomenēs monos ēn ekei; to de ploion ēdē ēn en mesǭ tēs thalassēs. idontes de auton epi tēs thalas- sēs etarachthēsan, legontes hoti phantasma estin, kai apo tou phobou ekraxan. " eutheōs de elalēsen autois legōn‘‘tharseite, egō eimi, mē phobeisthe.”

These things too would fit our Savior and Lord alone, as the Word of God, the Maker of all things. At any rate, he alone of all who ever lived, in the times of the incarnation, having taken up a human body and form, is said to have walked on the sea, “when he made his disciples get into a boat and go ahead of him to the other side, while he dismissed the crowds. And having dismissed the crowds he went up the mountain by himself to pray. When evening came he was there alone; but the boat was already in the middle of the sea. And seeing him on the sea they were troubled, saying, It is a ghost, and they cried out in fear. But at once he spoke to them, saying, Take courage, it is I; do not be afraid.”

Matt 14:22–27 (quotation, high confidence)

Notes and citation

Summary: Only Christ, the Word incarnate, walked on the sea, as Matthew 14 records.

The Gospel passage is abridged from Matthew 14:22–27.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.12.2 (Dindorf 3:601; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-12-2). (abbreviation not yet checked)

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9.12.3Dindorf 3:601

ἄλλως δὲ οὐκ ἂν γένοιτο ἀξιοπρεπῆ θεολογίαν δοκοῦν περι- ἔχειν, εἰ ἐπὶ τοῦ ἀνωτάτω θεοῦ καὶ πατρὸς τῶν ὅλων ἐκλαμβάνοι τις τὸ λόγιον.

allōs de ouk an genoito axioprepē theologian dokoun peri- echein, ei epi tou anōtatō theou kai patros tōn holōn eklambanoi tis to logion.

Otherwise the saying would not seem to contain a fitting theology, if one took it of the supreme God and Father of the universe.

Notes and citation

Summary: The saying cannot fittingly refer to the Father himself.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 9.12.3 (Dindorf 3:601; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-12-3). (abbreviation not yet checked)

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9.12.4Dindorf 3:601–602

τί γὰρ ἔχει σεμνὸν καὶ ἀξιόλογον ἐπὶ τοῦ θεοῦ τῶν ὅλων περιπατεῖν λέγε- σθαι ἐπὶ τῆς θαλάσσης; πῶς δὲ καὶ νοηθείη ἂν περίπατος ἐπὶ τῆς θαλάσσης τοῦ τὰ πάντα περιέχοντος, καὶ τὸν οὐρανὸν καὶ τὴν γῆν πληροῦντος καὶ μονον- οὐχὶ λέγοντος "6 οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑπο- πόδιον τῶν ποδῶν μου;” καὶ‘‘τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει κύριος;” ὁ δέ γε σωτὴρ καὶ κύριος ἡμῶν ἑαυτὸν κενώσας καὶ μορφὴν δούλου λαβὼν καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος δεῖγμα τῆς λανθανούσης τοὺς πολλοὺς ἐνθέου δυνάμεως αὑτοῦ παρέχων ὁρᾶν τοῖς ἑαυτοῦ μαθηταῖς, καὶ τοῖς θαλαττίοις ἐπιβαίνων κύμασι καὶ τῷ κλύδωνι καὶ τοῖς ἀνέμοις ἐπιτιμῶν ἀναγέγραπται, ὅτε καὶ οἱ ὁρῶντες ἐξεπλήττοντο λέγοντες‘‘ ‟ ποταπός ἐστιν οὗτος, ὅτι καὶ οἶ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν ” ἦν δὲ καὶ τοῦτο ἄλλου τινὸς μείζονος σύμβολον, νοουμένης ἑτέρας θαλάσσης ἐν ᾗ λέγεται δράκων τις εἷναι πεποιημένος ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων τοῦ θεοῦ, ἐφʼ ἣν καὶ αὐτὴν ὁ σωτὴρ καὶ κύριος ἡμῶν ἐμπεριπατήσας τὴν κεφαλὴν τοὐ αὐτόθι δράκοντος καὶ τῶν λοιπῶν τῶν ὑποβεβηκότων δρακόντων λέγεται συντετριφέναι κατὰ τὸ ‘σὺ συνέθλασας τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος, καὶ σὺ συνέθλασας τὰς κεφαλὰς τοῦ δράκοντος, ” σαφῶς ἑτέρας νοουμένης θαλάσσης, περὶ ἧς αὐτὸς πάλιν Ψαλμῷ φησιν ” ἦλθον εἰς τὰ βάθη τῆς θαλάσσης.”

ti gar echei semnon kai axiologon epi tou theou tōn holōn peripatein lege- sthai epi tēs thalassēs? pōs de kai noētheiē an peripatos epi tēs thalassēs tou ta panta periechontos, kai ton ouranon kai tēn gēn plērountos kai monon- ouchi legontos "6 ouranos moi thronos, hē de gē hypo- podion tōn podōn mou?” kai‘‘ton ouranon kai tēn gēn egō plērō, legei kyrios?” ho de ge sōtēr kai kyrios hēmōn heauton kenōsas kai morphēn doulou labōn kai schēmati heuretheis hōs anthrōpos deigma tēs lanthanousēs tous pollous entheou dynameōs hautou parechōn horan tois heautou mathētais, kai tois thalattiois epibainōn kymasi kai tǭ klydōni kai tois anemois epitimōn anagegraptai, hote kai hoi horōntes exeplēttonto legontes‘‘ ‟ potapos estin houtos, hoti kai oi anemoi kai hē thalassa autǭ hypakouousin ” ēn de kai touto allou tinos meizonos symbolon, nooumenēs heteras thalassēs en hę̄ legetai drakōn tis heinai pepoiēmenos enkatapaizesthai hypo tōn angelōn tou theou, ephʼ hēn kai autēn ho sōtēr kai kyrios hēmōn emperipatēsas tēn kephalēn tou autothi drakontos kai tōn loipōn tōn hypobebēkotōn drakontōn legetai syntetriphenai kata to ‘sy synethlasas tas kephalas tōn drakontōn epi tou hydatos, kai sy synethlasas tas kephalas tou drakontos, ” saphōs heteras nooumenēs thalassēs, peri hēs autos palin Psalmǭ phēsin ” ēlthon eis ta bathē tēs thalassēs.”

For what dignity or worth is there in saying that the God of the universe walks on the sea? And how could a walking on the sea be conceived of him who contains all things and fills heaven and earth, and who all but says, “Heaven is my throne and the earth the footstool of my feet,” and “I fill heaven and earth, says the Lord”? But our Savior and Lord, having emptied himself and taken the form of a servant and being found in fashion as a man, giving his disciples a sight of a proof of his divine power, hidden from the many, is recorded to have stepped on the waves of the sea and rebuked the surge and the winds, when those who saw were amazed and said, “What sort of man is this, that even the winds and the sea obey him?” And this too was a symbol of something greater, another sea understood spiritually, in which a certain dragon is said to have been made to be mocked by the angels of God; on it too our Savior and Lord walked and is said to have crushed the head of the dragon there and of the other dragons subject to him, according to “You crushed the heads of the dragons on the water, and you crushed the heads of the dragon,” clearly another sea being understood, of which he himself again says in a Psalm, “I came into the depths of the sea.”

Isa 66:1 (quotation, high confidence) · Jer 23:24 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Matt 8:26–27 (quotation, high confidence) · Ps 104:26 (103:26 LXX) (allusion, medium confidence) · Ps 74:13–14 (73:13-14 LXX) (quotation, high confidence) · Ps 69:2 (68:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Walking on the sea befits the incarnate Son, not the Father who fills all things; it also symbolizes his victory over the dragon in the spiritual sea.

The dragon “made to be mocked” is from Psalm 104:26 (LXX 103:26) and Job 40:19 (LXX).

Notes on the original text

Digital text corrected (Greek set in Latin letters; OCR error; repeated syllable; split word; stray letters): περί- - πάτος → περίπατος; ἡ δὲ yrj → ἡ δὲ γῆ; λαβὼν βὼν → λαβὼν; ὑπὸ τόν ἀγγέλων → ὑπὸ τῶν ἀγγέλων; κεφαλὰς Λάς τῶν → κεφαλὰς τῶν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.12.4 (Dindorf 3:601–602; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-12-4). (abbreviation not yet checked)

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9.12.5Dindorf 3:602–603

καὶ πρὸς τὸν Ἰὼβ τὰ περὶ ἑαυτοῦ διεξιὼν ἦλθες δὲ ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας; ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ Ἀίδου ἰδόντες σε ἔπτηξαν;’ εἰκότως οὖν κὰν τῷ καθʼ ἡμᾶς βίῳ ἐπιβὰς τῇ θαλάττῃ καὶ τοῖς ἀνέμοις ἐπιτιμήσας καὶ τῷ κλύδωνι τὰ σύμβολα τῶν ἀπορρητοτέρων ἐπιτελεῖ. Ἀπὸ τοῦ Ἠσαίου.

kai pros ton Iōb ta peri heautou diexiōn ēlthes de epi pēgēn thalassēs, en de ichnesin abyssou periepatēsas? anoigontai de soi phobǭ pylai thanatou, pylōroi de Aidou idontes se eptēxan?’ eikotōs oun kan tǭ kathʼ hēmas biǭ epibas tę̄ thalattę̄ kai tois anemois epitimēsas kai tǭ klydōni ta symbola tōn aporrētoterōn epitelei. Apo tou Ēsaiou.

And recounting to Job what concerns himself: “Have you come to the source of the sea, and walked in the tracks of the abyss? Are the gates of death opened to you in fear, and did the gatekeepers of Hades cower when they saw you?” Fittingly, then, in our life too, by stepping on the sea and rebuking the winds and the surge, he performs symbols of more secret things. From Isaiah.

Job 38:16–17 (quotation, high confidence)

Notes and citation

Summary: God’s words to Job about walking the abyss and the gates of death point to Christ; his walking on the sea symbolized deeper mysteries. Next comes Isaiah.

“From Isaiah” is the heading of the next chapter.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.12.5 (Dindorf 3:602–603; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-12-5). (abbreviation not yet checked)

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preface 9, chapter 13

9.13.1Dindorf 3:603

‟ Ἰσχύσατε χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα, παρακαλέσατε οἱ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε, ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι καὶ ἀνταποδώσει, αὐτὸς ἥξει καὶ σώσει ἡμὰς. τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν καὶ ὤτα κωφῶν ἀκούσονται, τότε ἀλεῖται ὡς ἔλαφος ὁ χωλὸς, καὶ τρανῆ ἔσται γλῶσσα μογιλάλων.”

‟ Ischysate cheires aneimenai, kai gonata paralelymena, parakalesate hoi oligopsychoi tę̄ dianoią, ischysate, mē phobeisthe, idou ho theos hēmōn krisin antapodidōsi kai antapodōsei, autos hēxei kai sōsei hēmas. tote anoichthēsontai ophthalmoi typhlōn kai ōta kōphōn akousontai, tote aleitai hōs elaphos ho chōlos, kai tranē estai glōssa mogilalōn.”

“Be strong, you slack hands and paralysed knees; comfort one another, you faint of heart; be strong, do not fear. Behold, our God repays judgment and will repay; he himself will come and save us. Then the eyes of the blind will be opened, and the ears of the deaf will hear; then the lame will leap like a deer, and the tongue of the stammerers will be clear.”

Isa 35:3–6 (quotation, high confidence)

Notes and citation

Summary: Isaiah 35:3–6: God will come and save, and the blind, deaf, lame, and mute will be healed.

Cite (SBL): Eusebius, Dem. ev. 9.13.1 (Dindorf 3:603; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-1). (abbreviation not yet checked)

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9.13.2Dindorf 3:603

Καὶ τούτων ἔχεις ἐν τοῖς εὐαγγελίοις τὰ ἀποτελέσματα τοῦτο μὲν ὁπηνίκα τῷ σωτῆρι καὶ κυρίῳ ἡμῶν προσέφερον παραλυτικὸν ἐπὶ κλίνης βεβλημένον, ὃν καὶ ὑγιῆ λόγῳ κατεστήσατο, τοῦτο δὲ ὅτε μυρίοι τυφλοὶ καὶ δαιμονιῶντες, ἔτι μὴν διαφόροις νόσοις καὶ μαλακίαις καταπονούμενοι, πρὸς τῆς αὐτοῦ σωτηρίου δυνάμεως τῶν παθῶν ἀπηλλάττοντο·

Kai toutōn echeis en tois euangeliois ta apotelesmata touto men hopēnika tǭ sōtēri kai kyriǭ hēmōn prosepheron paralytikon epi klinēs beblēmenon, hon kai hygiē logǭ katestēsato, touto de hote myrioi typhloi kai daimoniōntes, eti mēn diaphorois nosois kai malakiais kataponoumenoi, pros tēs autou sōtēriou dynameōs tōn pathōn apēllattonto;

You have the fulfilment of these things too in the Gospels: on the one hand when they brought to our Savior and Lord a paralytic lying on a bed, whom he made well by a word; on the other when countless blind and demon-possessed people, and others worn down by various diseases and sicknesses, were freed from their afflictions by his saving power;

Matt 9:2–7 (allusion, high confidence) · Matt 4:24 (allusion, medium confidence)

Notes and citation

Summary: The Gospels show the fulfilment in Christ’s healing of the paralytic and many others.

The sentence continues in the next section.

Cite (SBL): Eusebius, Dem. ev. 9.13.2 (Dindorf 3:603; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-2). (abbreviation not yet checked)

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9.13.3Dindorf 3:603

οὐ μὴν ἀλλὰ καὶ διʼ ὧν εἰσέτι νῦν καθʼ ὅλης τῆς οἰκουμένης μυρία πλήθη πολυτρόποις κακίας εἴδεσι δεδεμένα, ἀγνωσίας τε τοῦ ἐπὶ πάντων θεοῦ τὰς ψυχὰς πεπληρωμένα, θαυμασίως καὶ ὑπὲρ πάντα λόγον τοῖς τῆς διδασκαλίας αὑτοῦ φαρμάκοις ἰᾶται καὶ θεραπεύει· πλὴν ὅτι καὶ θεὸς ἐν τούτοις ἀνηγόρευται κατὰ καιρὸν, ὡς ἂν τοιαῦτα ἐνεργῶν, ἤδη πρότερον ἡμῖν ἐν ταῖς περὶ τῆς θεότητος αὐτοῦ μαρτυρίαις ἀποδέδεικται.

ou mēn alla kai diʼ hōn eiseti nyn kathʼ holēs tēs oikoumenēs myria plēthē polytropois kakias eidesi dedemena, agnōsias te tou epi pantōn theou tas psychas peplērōmena, thaumasiōs kai hyper panta logon tois tēs didaskalias hautou pharmakois iatai kai therapeuei; plēn hoti kai theos en toutois anēgoreutai kata kairon, hōs an toiauta energōn, ēdē proteron hēmin en tais peri tēs theotētos autou martyriais apodedeiktai.

and not only so, but also through those whom still today, throughout the whole world, countless multitudes bound by manifold forms of wickedness and with souls full of ignorance of the God over all, he heals and cures wonderfully and beyond all reason with the medicines of his teaching. Except that in these words he is also proclaimed God, fittingly, as one who does such things, as we have already shown earlier in the testimonies about his divinity.

Isa 35:4 (allusion, high confidence)

Notes and citation

Summary: Christ still heals countless souls by his teaching, and Isaiah here rightly calls him God.

The first clause is loosely constructed in the Greek; translated by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.13.3 (Dindorf 3:603; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-3). (abbreviation not yet checked)

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9.13.4Dindorf 3:603–604

καὶ ἔπρεπέ γε νῦν γοῦν, εἰ καὶ ἄλλοτε, θεὸν αὐτὸν ὁμολογεῖσθαι, ὅτε καὶ ἔργα θείας καὶ ὡς ἀληθῶς ἐνθέου δυνάμεως ἐπεδείκνυτο. θεοῦ γὰρ μόνου ἦν καὶ οὐδὲ ἄλλου ῥωννύναι μὲν παρειμένους, ζωογονεῖν δὲ νεκροὺς, σωτηρίαν τε ἀσθενοῦσι παρέχειν, ἀνοίγειν τε ὀφθαλμοὺς τυφλῶν καὶ κωφῶν ὡσαύτως ἀκοὰς ἰᾶσθαι, χωλούς τε ἀνορθοῦν, καὶ τοὺς τὴν γλῶτταν δεδεμένους εὐλάλους ἀποκαθιστᾶν, ἅπερ ἅπαντα ὑπὸ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ πέπρακται, οἶα ὑπὸ θεοῦ, καὶ μεμαρτύρηταί γε ὑπὸ πλειόνων τῶν καθʼ ὅλης τῆς οἰκουμένης κηρυξάντων αὐτόν.

kai eprepe ge nyn goun, ei kai allote, theon auton homologeisthai, hote kai erga theias kai hōs alēthōs entheou dynameōs epedeiknyto. theou gar monou ēn kai oude allou rhōnnynai men pareimenous, zōogonein de nekrous, sōtērian te asthenousi parechein, anoigein te ophthalmous typhlōn kai kōphōn hōsautōs akoas iasthai, chōlous te anorthoun, kai tous tēn glōttan dedemenous eulalous apokathistan, haper hapanta hypo tou sōtēros hēmōn Iēsou Christou pepraktai, oia hypo theou, kai memartyrētai ge hypo pleionōn tōn kathʼ holēs tēs oikoumenēs kēryxantōn auton.

And it was fitting now at least, if ever, that he should be confessed as God, when he displayed works of a divine and truly godlike power. For it belonged to God alone and to no other to strengthen the paralysed, to give life to the dead, to grant health to the sick, to open the eyes of the blind and likewise heal the hearing of the deaf, to set the lame upright, and to make those whose tongues were bound speak well; all of which were done by our Savior Jesus Christ, as by God, and have been testified by many who proclaimed him throughout the whole world,

Isa 35:5–6 (allusion, high confidence) · Matt 11:5 (allusion, medium confidence)

Notes and citation

Summary: Christ’s healings are works of God alone, testified by those who preached him everywhere.

The sentence continues in the next section.

Notes on the original text

Digital text corrected (doubled comma): ἀνορθοῦν,, → ἀνορθοῦν,.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.13.4 (Dindorf 3:603–604; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-4). (abbreviation not yet checked)

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9.13.5Dindorf 3:604

ὧν τὸ ἄπλαστον καὶ ἀληθὲς τῆς μαρτυρίας πιστοῦται διὰ βασάνων πεῖρα καὶ ἡ μέχρι θανάτου ἔνστασις, ἣν ἐπὶ βασιλέων ἀρχόντων τε καὶ ἡγεμόνων καὶ ὅλων ἐθνῶν ἐνεδείξαντο, τοῖς ὑπʼ αὐτῶν κηρυττομένοις ἀλήθειαν ἐπιμαρτυρήσαντες.

hōn to aplaston kai alēthes tēs martyrias pistoutai dia basanōn peira kai hē mechri thanatou enstasis, hēn epi basileōn archontōn te kai hēgemonōn kai holōn ethnōn enedeixanto, tois hypʼ autōn kēryttomenois alētheian epimartyrēsantes.

whose testimony is proved unfeigned and true by their trial under tortures and their steadfastness even to death, which they showed before kings and rulers and governors and whole nations, bearing witness to the truth of what they preached.

Matt 10:18 (allusion, medium confidence)

Notes and citation

Summary: The witnesses’ endurance of torture and death proves their testimony true.

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 9.13.5 (Dindorf 3:604; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-5). (abbreviation not yet checked)

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9.13.6Dindorf 3:604

τούτοις δὲ αὐτοῖς ἡγοῦμαι τοῖς εὐαγγελισταῖς αὐτοῦ καὶ ἀποστόλοις ἐπιφωνεῖν τὸ πνεῦμα τὸ προφητικὸν τὰ ἀπὸ τοῦ ‟ ἰσχύσατε χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα.’ ἐπεὶ γὰρ τὰς χεῖρας καὶ ἴʼ τὰς πρακτικὰς δυνάμεις οὗτοι τάς τε βάσεις καὶ τὴν πορείαν ἀπὸ τῆς μακρᾶς περιόδου τῆς κατὰ τὸν Μωσέως νόμον λατρείας παρείθησαν, διεγείρων αὐτοὺς ἐπὶ τὴν κατὰ τὸ εὐαγγέλιον πολιτείαν, ‟ ἰσχύσατε φησὶ χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα, ” εἰς ἑτοιμασίαν δηλαδὴ τοῦ κατὰ τὸ εὐαγγέλιον δρόμου.

toutois de autois hēgoumai tois euangelistais autou kai apostolois epiphōnein to pneuma to prophētikon ta apo tou ‟ ischysate cheires aneimenai, kai gonata paralelymena.’ epei gar tas cheiras kai iʼ tas praktikas dynameis houtoi tas te baseis kai tēn poreian apo tēs makras periodou tēs kata ton Mōseōs nomon latreias pareithēsan, diegeirōn autous epi tēn kata to euangelion politeian, ‟ ischysate phēsi cheires aneimenai kai gonata paralelymena, ” eis hetoimasian dēladē tou kata to euangelion dromou.

To these very evangelists and apostles of his, I think, the prophetic Spirit addresses the words beginning “Be strong, you slack hands and paralysed knees.” For since these had grown slack in their hands and practical powers, and in their feet and their walk, from the long circuit of worship under the law of Moses, rousing them to the way of life of the gospel, it says, “Be strong, you slack hands and paralysed knees,” clearly in readiness for the course of the gospel.

Isa 35:3 (quotation, high confidence) · Heb 12:12 (allusion, medium confidence)

Notes and citation

Summary: Isaiah’s call to slack hands is addressed to the apostles, roused from the long course of Mosaic worship to run the gospel race.

The digital text has a stray “ἴʼ” after the first καὶ; it is disregarded.

Notes on the original text

Digital text corrected (words run together): τὴνκατὰ → τὴν κατὰ.

Cite (SBL): Eusebius, Dem. ev. 9.13.6 (Dindorf 3:604; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-6). (abbreviation not yet checked)

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9.13.7Dindorf 3:604

ἰσχύσατε δὲ καὶ εἰς τὸ παρακαλεῖν ἑτέρους καὶ παρορμᾶν ἔχεσθαι τῆς εὐαγγελικῆς σωτηρίας ὑμεῖς οἶ τὸ πρὶν ὀλιγόψυχοι, καὶ μή τις ὑμᾶς αἱρείτω φόβος τῶν ἔξωθεν ἀνθισταμένων τῷ εὐαγγελικῷ κηρύγματι, ἀλλὰ καὶ πρὸς τούτους ἰσχύσατε, καὶ μὴ φοβεῖσθε.

ischysate de kai eis to parakalein heterous kai parorman echesthai tēs euangelikēs sōtērias hymeis oi to prin oligopsychoi, kai mē tis hymas haireitō phobos tōn exōthen anthistamenōn tǭ euangelikǭ kērygmati, alla kai pros toutous ischysate, kai mē phobeisthe.

And be strong also to comfort others and urge them to hold fast to the salvation of the gospel, you who were formerly faint-hearted; and let no fear of those outside who oppose the gospel preaching seize you, but be strong against them too, and do not fear.

Isa 35:4 (allusion, high confidence)

Notes and citation

Summary: The apostles are to encourage others and not fear the opponents of the gospel.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 9.13.7 (Dindorf 3:604; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-7). (abbreviation not yet checked)

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9.13.8Dindorf 3:604

θεὸς γὰρ ἦν καὶ θεοῦ λόγος, ἀλλʼ οὐ Μωσεῖ τις παραπλήσιος, οὐδέ τις τοῖς προφήταις ὅμοιος, οὐ μόνον τῶν παραδόξων ποιητὴς θαυμάτων, ἀλλὰ καὶ ὑμῖν αὐτοῖς τῆς ἰσχύος γεγονὼς αἴτιος.

theos gar ēn kai theou logos, allʼ ou Mōsei tis paraplēsios, oude tis tois prophētais homoios, ou monon tōn paradoxōn poiētēs thaumatōn, alla kai hymin autois tēs ischyos gegonōs aitios.

For he was God and the Word of God, not someone like Moses, nor anyone like the prophets, the worker not only of marvellous wonders but also the cause of your own strength.

Notes and citation

Summary: Christ, God and the Word, not a prophet like Moses, both worked wonders and gave the apostles strength.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.13.8 (Dindorf 3:604; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-8). (abbreviation not yet checked)

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9.13.9Dindorf 3:604–605

πίστις δʼ ἂν γένοιτο ἐναργεστάτη τῆς τοῦ προφητευομένου σωτῆρος ἡμῶν ἐνθέου δυνάμεως, διʼ ἧς ἀληθῶς χωλοὺς καὶ τυφλοὺς καὶ λεπροὺς καὶ παρειμένους ἰάσατό ποτε λόγῳ κατὰ τὰς περὶ αὐτοῦ γραφὰς, ἡ καὶ εἰσέτι νῦν ἐνεργουμένη πρὸς τῆς αὐτοῦ θεότητος καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης ἀρετὴ, διʼ ἧς αὐτοῖς ἔργοις ὁποῖός τις ἦν καὶ τότε τοῖς οἵοις τε συνορᾶν ἐπιδείκνυται, ὅτε καὶ ἐπὶ τοσούτοις μετὰ ταῦτα χρόνοις διαρκὴς καὶ ἀνίκητος καὶ ὡς ἀληθῶς θεοῦ λόγος ὁ πρὸς αὐτοῦ καταγγελθεὶς ἀποδείκνυται, πάντας ὑπερβαλλόμενος τοὺς ἀρχῆθεν καὶ μέχρι τοῦ νῦν τὴν διδασκαλίαν αὐτοῦ πολεμεῖν παρεσκευασμένους, ἐξ ἁπάσης τε τῆς οἰκουμένης ὑπαγόμενος ἑαυτῷ μυρία πλήθη, καὶ πάσης μὲν ἁμαρτίας καὶ τῶν κατὰ ψυχὴν παθῶν τε καὶ νοσημάτων τοὺς αὐτῷ προσιόντας ἀπαλλάσσων, ἐπὶ δὲ τὴν εὐσεβῆ διδασκαλίαν αὑτοῦ πᾶν γένος Ἑλλήνων καὶ βαρβάρων προσκαλούμενος, μυρίους τε ὅσους προσάγων ἐπὶ τὴν τοῦ μόνου καὶ ἀληθοῦς θεοῦ γνῶσιν ἐπί τε τὸν ὑγιῆ καὶ σώφρονα βίον, ὃς δὴ καὶ πρέπων εἴη ἂν ἐπαγγελίᾳ θρησκείας τοῦ ἐπὶ πάντων θεοῦ.

pistis dʼ an genoito enargestatē tēs tou prophēteuomenou sōtēros hēmōn entheou dynameōs, diʼ hēs alēthōs chōlous kai typhlous kai leprous kai pareimenous iasato pote logǭ kata tas peri autou graphas, hē kai eiseti nyn energoumenē pros tēs autou theotētos kathʼ holēs tēs anthrōpōn oikoumenēs aretē, diʼ hēs autois ergois hopoios tis ēn kai tote tois hoiois te synoran epideiknytai, hote kai epi tosoutois meta tauta chronois diarkēs kai anikētos kai hōs alēthōs theou logos ho pros autou katangeltheis apodeiknytai, pantas hyperballomenos tous archēthen kai mechri tou nyn tēn didaskalian autou polemein pareskeuasmenous, ex hapasēs te tēs oikoumenēs hypagomenos heautǭ myria plēthē, kai pasēs men hamartias kai tōn kata psychēn pathōn te kai nosēmatōn tous autǭ prosiontas apallassōn, epi de tēn eusebē didaskalian hautou pan genos Hellēnōn kai barbarōn proskaloumenos, myrious te hosous prosagōn epi tēn tou monou kai alēthous theou gnōsin epi te ton hygiē kai sōphrona bion, hos dē kai prepōn eiē an epangelią thrēskeias tou epi pantōn theou.

The clearest proof of the divine power of our Savior, the one prophesied, by which he truly once healed the lame, the blind, lepers, and the paralysed by a word, according to the Scriptures about him, would be the virtue that his divinity still works today throughout the whole inhabited world. By it he shows in actual deeds, to those able to see, what sort of person he was then too, since after so many years the Word of God proclaimed by him is shown to be lasting, invincible, and truly the Word of God, overcoming all who from the beginning until now have prepared to fight his teaching; drawing to himself countless multitudes from all the world; freeing those who come to him from every sin and from the passions and diseases of the soul; calling every race of Greeks and barbarians to his godly teaching; and bringing countless numbers to the knowledge of the only true God and to a healthy and sober life, such as would befit the profession of the worship of the God over all.

Matt 11:5 (allusion, medium confidence) · John 17:3 (echo, medium confidence)

Notes and citation

Summary: The strongest proof of Christ’s divine power is its continuing work in converting and healing souls throughout the world.

Notes on the original text

Digital text corrected (OCR error; split word; stray mark): ἐπιδείνυται → ἐπιδείκνυται; ἅπα σὴς → ἁπάσης; τὴν· εὐσεβῆ → τὴν εὐσεβῆ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.13.9 (Dindorf 3:604–605; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-9). (abbreviation not yet checked)

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9.13.10Dindorf 3:605–606

οὗτος δὲ αὐτὸς ὁ θεὸς ἡμῶν, ἅτε τυγχάνων θεοῦ λόγος ‟ κρίσιν ” φησὶν ἀνταποδίδωσι καὶ ἀνταποδώσει, αὐτὸς ἥξει καὶ σώσει ἡμᾶς.” κατὰ γὰρ τὸν Ψαλμὸν φήσαντα ‟ ὁ θεὸς τὸ κρίμα σου τῷ βασιλεῖ δὸς, καὶ κατὰ τὴν εὐαγγελικὴν διδασκαλίαν, διʼ ἧς εἴρηται ‟ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ υἱῷ, ” παρὰ τοῦ πατρὸς τὴν τοῦ κρίνειν εἰληφὼς ἐξουσίαν, δικαιοσύνῃ κρίνων, τῷ μὲν ἐκ περιτομῆς λαῷ τὴν προσήκουσαν τῶν εἰς αὐτόν τε καὶ τοὺς αὐτοῦ προφήτας τετολμημένων δίκην ἀποδέδωκε, πάντας δὲ ἀπαξαπλῶς ἀνθρώπους τοὺς αὐτῷ προσιόντας ἐξ ἴσου κατὰ τὸ δίκαιον ἀνεσώσατο· ὧν τὰ ὦτα τῆς διανοίας καὶ τοὺς ὀφθαλμοὺς ἀνέῳξεν.

houtos de autos ho theos hēmōn, hate tynchanōn theou logos ‟ krisin ” phēsin antapodidōsi kai antapodōsei, autos hēxei kai sōsei hēmas.” kata gar ton Psalmon phēsanta ‟ ho theos to krima sou tǭ basilei dos, kai kata tēn euangelikēn didaskalian, diʼ hēs eirētai ‟ ho patēr krinei oudena, alla tēn krisin pasan dedōke tǭ huiǭ, ” para tou patros tēn tou krinein eilēphōs exousian, dikaiosynę̄ krinōn, tǭ men ek peritomēs laǭ tēn prosēkousan tōn eis auton te kai tous autou prophētas tetolmēmenōn dikēn apodedōke, pantas de apaxaplōs anthrōpous tous autǭ prosiontas ex isou kata to dikaion anesōsato; hōn ta ōta tēs dianoias kai tous ophthalmous aneǭxen.

This very one, our God, since he is the Word of God, “repays judgment,” it says, “and will repay; he himself will come and save us.” For according to the Psalm that says, “O God, give your judgment to the king,” and according to the gospel teaching in which it is said, “The Father judges no one, but has given all judgment to the Son,” having received from the Father the authority to judge, and judging in righteousness, he rendered to the people of the circumcision the fitting penalty for what they dared against him and his prophets, while all people without exception who came to him he saved equally in justice, and opened the ears and eyes of their minds.

Isa 35:4 (quotation, high confidence) · Ps 72:1 (71:1 LXX) (quotation, high confidence) · John 5:22 (quotation, high confidence)

Notes and citation

Summary: Having received judgment from the Father, Christ punished those who rejected him and saved all who came to him.

Eusebius’s polemical statement is translated as written.

Notes on the original text

Digital text corrected (OCR error): τυγκάνων → τυγχάνων.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.13.10 (Dindorf 3:605–606; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-10). (abbreviation not yet checked)

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9.13.11Dindorf 3:606

διὸ καὶ τὸν καιρὸν τῆς παρουσίας αὐτοῦ καιρὸν ἀνταποδόσεως ὁ θεῖος ἀποκαλεῖ λόγος, ἐν ἑτέροις φάσκων ‘‘καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως.”

dio kai ton kairon tēs parousias autou kairon antapodoseōs ho theios apokalei logos, en heterois phaskōn ‘‘kalesai eniauton kyriou dekton kai hēmeran antapodoseōs.”

That is why the divine word calls the time of his coming a time of recompense, saying elsewhere, “to call the acceptable year of the Lord and a day of recompense.”

Isa 61:2 (quotation, high confidence)

Notes and citation

Summary: Isaiah 61 calls the time of Christ’s coming a day of recompense.

Notes on the original text

Digital text corrected (stray letter): ἡμέραν d ἀνταποδόσεως → ἡμέραν ἀνταποδόσεως.

Cite (SBL): Eusebius, Dem. ev. 9.13.11 (Dindorf 3:606; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-11). (abbreviation not yet checked)

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9.13.12Dindorf 3:606

οὗτος δὲ ἦν καιρὸς τῆς ἀνταποδόσεως καθʼ ὃν πᾶν αἷμα ἐκχυθὲν ἀπὸ αἵματος Ἀβελ ἕως αἵματος Ζαχαρίου, καὶ αὐτοῦ γε τοῦ τιμίου αἵματος Ἰησοῦ, ἐκδεδίκηται ἀπὸ τῆς γενεὰς τῶν εἰς. αὐτὸν πεπλημμεληκότων, ὡς ἐξ ἐκείνου τὸν ἔσχατον αὐτοὺς ὑπομεῖναι ὄλεθρον καὶ τὴν ἐσχάτην πολιορκίαν.

houtos de ēn kairos tēs antapodoseōs kathʼ hon pan haima ekchythen apo haimatos Abel heōs haimatos Zachariou, kai autou ge tou timiou haimatos Iēsou, ekdedikētai apo tēs geneas tōn eis. auton peplēmmelēkotōn, hōs ex ekeinou ton eschaton autous hypomeinai olethron kai tēn eschatēn poliorkian.

This was the time of recompense in which all the blood shed from the blood of Abel to the blood of Zechariah, and indeed the precious blood of Jesus himself, was avenged on the generation of those who had sinned against him, so that from then on they underwent the final destruction and the last siege.

Matt 23:35–36 (allusion, high confidence)

Notes and citation

Summary: The recompense fell on the generation that sinned against Christ, in the final siege of Jerusalem.

Eusebius’s polemic is translated as written.

Notes on the original text

Digital text corrected (OCR error): ἴως αἵματος → ἕως αἵματος.

Cite (SBL): Eusebius, Dem. ev. 9.13.12 (Dindorf 3:606; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-12). (abbreviation not yet checked)

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9.13.13Dindorf 3:606

καὶ ἡ μὲν κατʼ ἐκείνους κρίσις τοιαύτην ἐποιήσατο κατʼ αὐτῶν τὴν ἀνταπόδοσιν διό φησιν ἡ προφητεία ‟ ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι καὶ ἀνταποδώσει.” ἡ δὲ περὶ τῶν δίʼ αὐτοῦ σωθησομένων ἐξῆς δηλοῦται διὰ τοῦ ‟ αὐτὸς ἥξει καὶ σώσει ἡμὰς· τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν καὶ ὦτα κωφῶν ἀκούσονται” καὶ τὰ ἐξῆς.

kai hē men katʼ ekeinous krisis toiautēn epoiēsato katʼ autōn tēn antapodosin dio phēsin hē prophēteia ‟ idou ho theos hēmōn krisin antapodidōsi kai antapodōsei.” hē de peri tōn diʼ autou sōthēsomenōn exēs dēloutai dia tou ‟ autos hēxei kai sōsei hēmas; tote anoichthēsontai ophthalmoi typhlōn kai ōta kōphōn akousontai” kai ta exēs.

And the judgment concerning them made such a recompense against them; that is why the prophecy says, “Behold, our God repays judgment and will repay.” But the judgment concerning those to be saved through him is shown next, by “He himself will come and save us; then the eyes of the blind will be opened, and the ears of the deaf will hear,” and what follows.

Isa 35:4–5 (quotation, high confidence)

Notes and citation

Summary: Isaiah names both the judgment on his rejecters and the saving judgment on those healed and saved.

Notes on the original text

Digital text corrected (repeated word): ἰδοὺ ἰδοὺ ὁ θεὸς → ἰδοὺ ὁ θεὸς.

Cite (SBL): Eusebius, Dem. ev. 9.13.13 (Dindorf 3:606; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-13). (abbreviation not yet checked)

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9.13.14Dindorf 3:606

ταύτην δὲ τὴν σωτήριον κρίσιν καὶ ἄλλη προφητεία ἐξοίσειν τὸν Χριστὸν ἐπαγγέλλεται φάσκουσα ‟ ἰδοὺ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ, ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου, κρίσιν τοῖς ἔθνεσιν ἐξοίσει.’

tautēn de tēn sōtērion krisin kai allē prophēteia exoisein ton Christon epangelletai phaskousa ‟ idou ho pais mou, antilēpsomai autou, ho eklektos mou, prosedexato auton hē psychē mou, krisin tois ethnesin exoisei.’

Another prophecy too promises that the Christ will bring forth this saving judgment, saying, “Behold my servant, I will uphold him; my chosen one, my soul has accepted him; he will bring forth judgment to the nations.”

Isa 42:1 (quotation, high confidence)

Notes and citation

Summary: Isaiah 42:1 promises that Christ will bring judgment to the nations.

The quotation follows the Septuagint of Isaiah 42:1.

Cite (SBL): Eusebius, Dem. ev. 9.13.14 (Dindorf 3:606; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-14). (abbreviation not yet checked)

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9.13.15Dindorf 3:606–607

διὸ καὶ περὶ τοῦ λόγου τῆς καινῆς διαθήκης εἴρηται ‟ ἐκ γὰρ Σιῶν ἐξελεύσεται νόμος καὶ λόγος κυρίου ἐξ Ιερουσαλὴμ, καὶ κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν. κρίσει γὰρ θείᾳ καὶ λόγοις ἡμῖν ἀρρήτοις καὶ τὰ τῆς κλήσεως τῶν εἰς αὐτὸν ἐπιστρεφόντων εἰκὸς αὐτὸν ἐνεργεῖν. ἀλλὰ καὶ τὴν θείαν διδάσκων ἡμᾶς κρίσιν, καὶ πάντα κεκριμένως ἡμᾶς πράττειν παιδεύων, κρίσιν τοῖς ἔθνεσιν ἐξοίσειν λέγεται. Ἀπὸ τοῦ αὐτοῦ.

dio kai peri tou logou tēs kainēs diathēkēs eirētai ‟ ek gar Siōn exeleusetai nomos kai logos kyriou ex Ierousalēm, kai krinei ana meson tōn ethnōn. krisei gar theią kai logois hēmin arrētois kai ta tēs klēseōs tōn eis auton epistrephontōn eikos auton energein. alla kai tēn theian didaskōn hēmas krisin, kai panta kekrimenōs hēmas prattein paideuōn, krisin tois ethnesin exoisein legetai. Apo tou autou.

That is why it is also said about the word of the new covenant, “For out of Zion will go forth the law, and the word of the Lord from Jerusalem, and he will judge between the nations.” For it is likely that he carries out the calling of those who turn to him by a divine judgment and by reasons unspeakable to us. But he is also said to bring forth judgment to the nations because he teaches us the divine judgment and trains us to do all things with judgment. From the same.

Isa 2:3–4 (quotation, high confidence) · Isa 42:1 (allusion, high confidence)

Notes and citation

Summary: The new covenant’s word from Zion judges the nations; Christ calls by divine judgment and teaches us to act with judgment. Next, more from Isaiah.

“From the same” (Isaiah) is the heading of the next chapter.

Notes on the original text

Digital text corrected (stray mark inside a word): ἐπισ·τρεφόντων → ἐπιστρεφόντων.

Cite (SBL): Eusebius, Dem. ev. 9.13.15 (Dindorf 3:606–607; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-13-15). (abbreviation not yet checked)

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preface 9, chapter 14

9.14.1Dindorf 3:607

‟ Τότε φανεροὶ ἔσονται οἶ σφραγιζόμενοι τὸν νόμον τοῦ μὴ μαθεῖν. καὶ ἐρεῖ, μενῶ τὸν θεὸν τὸν ἀποστρέψαντα τὸ πρόσωπον αὑτοῦ ἀπὸ τοῦ οἴκου Ἰακὼβ, καὶ πεποιθὼς ἔσομαι ἐπʼ αὐτῷ. ἰδοὺ ἐγὼ, καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός. καὶ ἔσται σημεῖα καὶ τέρατα ἐν τῷ Ἰσραὴλ παρὰ κυρίου Σαβαὼθ, ὃς κατοικεῖ ἐν τῷ ὄρει Σιῶν. καὶ ἐὰν εἴπωσι πρὸς ὑμᾶς, ζητήσατε τοὺς ἐγγαστριμύθους, καὶ τοὺς ἀπὸ τῆς γῆς φωνοῦντας, τοὺς κενολογοῦντας, οἱ ἐκ τῆς κοιλίας φωνοῦσιν· οὐκ ἔθνος πρὸς θεὸν αὑτοῦ; τί ἐκζητοῦσι περὶ τῶν ζώντων τοὺς νεκρούς; νόμον γὰρ εἰς βοήθειαν ἔδωκεν.”

‟ Tote phaneroi esontai oi sphragizomenoi ton nomon tou mē mathein. kai erei, menō ton theon ton apostrepsanta to prosōpon hautou apo tou oikou Iakōb, kai pepoithōs esomai epʼ autǭ. idou egō, kai ta paidia ha moi edōken ho theos. kai estai sēmeia kai terata en tǭ Israēl para kyriou Sabaōth, hos katoikei en tǭ orei Siōn. kai ean eipōsi pros hymas, zētēsate tous engastrimythous, kai tous apo tēs gēs phōnountas, tous kenologountas, hoi ek tēs koilias phōnousin; ouk ethnos pros theon hautou? ti ekzētousi peri tōn zōntōn tous nekrous? nomon gar eis boētheian edōken.”

“Then those who seal up the law so as not to learn it will be manifest. And he will say, I will wait for God, who has turned his face away from the house of Jacob, and I will trust in him. Behold, I and the children whom God has given me; and there will be signs and wonders in Israel from the Lord of hosts, who dwells on Mount Zion. And if they say to you, Seek the ventriloquists and those who speak from the earth, the empty talkers who speak from the belly, should not a nation seek its God? Why do they seek the dead on behalf of the living? For he has given the law as a help.”

Isa 8:16–20 (quotation, high confidence)

Notes and citation

Summary: Isaiah 8:16–20 (Septuagint): the prophet and the children God gave him will be signs in Israel; one should not consult the dead.

Notes on the original text

Digital text corrected (OCR error): ἰδοὶ ἐγὼ → ἰδοὺ ἐγὼ.

Cite (SBL): Eusebius, Dem. ev. 9.14.1 (Dindorf 3:607; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-14-1). (abbreviation not yet checked)

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9.14.2Dindorf 3:607

Ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ παραθεὶς ὁ ἀπόστολος τὴν φάσκουσαν λέξιν ἰδοὺ ἐγὼ, καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός, ” ἐπεξεργάζεται περὶ τοῦ Χριστοῦ λέγων ‟ ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου.”

En tę̄ pros Hebraious epistolę̄ paratheis ho apostolos tēn phaskousan lexin idou egō, kai ta paidia ha moi edōken ho theos, ” epexergazetai peri tou Christou legōn ‟ epei oun ta paidia kekoinōnēken haimatos kai sarkos, kai autos paraplēsiōs metesche tōn autōn, hina dia tou thanatou katargēsę̄ ton to kratos echonta tou thanatou.”

In the Epistle to the Hebrews the apostle, quoting the words “Behold, I and the children whom God has given me,” works them out as referring to Christ, saying, “Since, then, the children have shared in blood and flesh, he himself likewise partook of the same, so that through death he might destroy the one who has the power of death.”

Heb 2:13–14 (quotation, high confidence) · Isa 8:18 (quotation, high confidence)

Notes and citation

Summary: Hebrews applies Isaiah’s “I and the children” to Christ, who shared flesh and blood to destroy the power of death.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.14.2 (Dindorf 3:607; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-14-2). (abbreviation not yet checked)

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9.14.3Dindorf 3:607

παῖδας δὲ αὐτοῦ ἐν τούτοις τοὺς ἀποστόλους ὀνομάζει, ἐφʼ ὧν σημεῖα καὶ τέρατα ἐν τῷ οἴκῳ Ἰσραὴλ ποιήσειν τὸν κύριον Σαβαὼθ, τὸν κατοικοῦντα ἐν τῷ ὄρει Σιῶν, διδάσκει, τούτους δὲ αὐτοὺς φανεροὺς ἔσεσθαι συνήθως ἡμῖν τὰ πρόσωπα σφραγιζομένους τῇ τοῦ Χριστοῦ σφραγῖδι, παιδευομένους τε μηκέτι τὸν Μώσεως νόμον μανθάνειν, τῷ μηκέτι συνεστάναι αὐτὸν, καὶ τῷ τὸν καλούμενον Ἰακὼβ καταλελεῖφθαι τοῦ θεοῦ.

paidas de autou en toutois tous apostolous onomazei, ephʼ hōn sēmeia kai terata en tǭ oikǭ Israēl poiēsein ton kyrion Sabaōth, ton katoikounta en tǭ orei Siōn, didaskei, toutous de autous phanerous esesthai synēthōs hēmin ta prosōpa sphragizomenous tę̄ tou Christou sphragidi, paideuomenous te mēketi ton Mōseōs nomon manthanein, tǭ mēketi synestanai auton, kai tǭ ton kaloumenon Iakōb kataleleiphthai tou theou.

In these words he calls the apostles his children, among whom, he teaches, the Lord of hosts who dwells on Mount Zion will do signs and wonders in the house of Israel; and they will be manifest, sealing their faces with the seal of Christ, as is our custom, and being taught no longer to learn the law of Moses, because it no longer stands, and because what is called Jacob has been abandoned by God.

Isa 8:16–18 (allusion, high confidence)

Notes and citation

Summary: The children are the apostles, marked with Christ’s seal and no longer learning the law of Moses.

“Sealing their faces” refers to the sign of the cross traced on the forehead, a Christian custom Eusebius mentions as current.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.14.3 (Dindorf 3:607; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-14-3). (abbreviation not yet checked)

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9.14.4Dindorf 3:607–608

ἀσαφῶς δὲ παρὰ τοῖς ἑβδομήκοντα εἰρημένον ‟ τότε φανεροὶ ἔσονται οἱ σφραγιζόμενοι τὸν νόμον τοῦ μὴ μαθεῖν καὶ ἐρεῖ, μενῶ τὸν θεὸν τὸν ἀποστρέψαντα τὸ πρόσωπον αὐτοῦ ἀπὸ τοῦ οἴκου Ἰακὼβ, καὶ πεποιθὼς ἔσομαι ἐπʼ αὐτῷ” σαφέστερον ὁ Σύμμαχος ἐξέδωκεν εἰπὼν ‟ δῆσον μαρτύριον, σφράγισον νόμον ἐν τοῖς διατάγμασί μου. καὶ προσδοκήσω τὸν κύριον τὸν κρύβοντα τὸ πρόσωπον αὑτοῦ ἀπὸ τοῦ οἴκου Ἰακὼβ, καὶ ἀναμενῶ αὐτόν.”

asaphōs de para tois hebdomēkonta eirēmenon ‟ tote phaneroi esontai hoi sphragizomenoi ton nomon tou mē mathein kai erei, menō ton theon ton apostrepsanta to prosōpon autou apo tou oikou Iakōb, kai pepoithōs esomai epʼ autǭ” saphesteron ho Symmachos exedōken eipōn ‟ dēson martyrion, sphragison nomon en tois diatagmasi mou. kai prosdokēsō ton kyrion ton krybonta to prosōpon hautou apo tou oikou Iakōb, kai anamenō auton.”

The words, obscurely rendered in the Seventy, “Then those who seal up the law so as not to learn it will be manifest; and he will say, I will wait for God, who has turned his face away from the house of Jacob, and I will trust in him,” Symmachus rendered more clearly, saying, “Bind up the testimony, seal the law among my ordinances; and I will expect the Lord, who hides his face from the house of Jacob, and I will wait for him.”

Isa 8:16–17 (quotation, high confidence)

Notes and citation

Summary: Symmachus renders Isaiah 8:16–17 more clearly than the Septuagint.

Cite (SBL): Eusebius, Dem. ev. 9.14.4 (Dindorf 3:607–608; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-14-4). (abbreviation not yet checked)

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9.14.5Dindorf 3:608

καὶ ὁ Ἀκύλας δὲ τοῦτον καὶ αὐτὸς ἐξέδωκε τὸν τρόπον ‘‘ἔνδησον μαρτύριον, σφράγισον νόμον ἐν διδακτοῖς μου. καὶ προσδέξομαι τὸν θεὸν τὸν ἀποκρύβοντα τὸ πρόσωπον αὑτοῦ ἀπὸ τοῦ οἴκου Ἰακὼβ, καὶ ὑπομενῶ αὐτόν.” ταῦτα δʼ οὖν οἶ τοῦ σωτῆρος ἡμῶν ἀπόστολοι διδάσκονται ποιεῖν. οἷς ἑξῆς ἐπιλέγει ‟ ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ θεός. καὶ ἔσται εἰς σημεῖα καὶ τέρατα ἐν τῷ Ἰσραὴλ παρὰ κυρίου Σαβαὼθ ὃς κατοικεῖ ἐν τῷ ὄρει Σιών.”

kai ho Akylas de touton kai autos exedōke ton tropon ‘‘endēson martyrion, sphragison nomon en didaktois mou. kai prosdexomai ton theon ton apokrybonta to prosōpon hautou apo tou oikou Iakōb, kai hypomenō auton.” tauta dʼ oun oi tou sōtēros hēmōn apostoloi didaskontai poiein. hois hexēs epilegei ‟ idou egō kai ta paidia, ha moi edōken ho theos. kai estai eis sēmeia kai terata en tǭ Israēl para kyriou Sabaōth hos katoikei en tǭ orei Siōn.”

And Aquila too rendered it in this way: “Bind up the testimony, seal the law among my disciples; and I will receive God, who hides his face from the house of Jacob, and I will wait for him.” These things, then, the apostles of our Savior are taught to do. To them he adds next, “Behold, I and the children whom God has given me; and they will be for signs and wonders in Israel from the Lord of hosts, who dwells on Mount Zion.”

Isa 8:16–18 (quotation, high confidence)

Notes and citation

Summary: Aquila agrees; the apostles are to seal the law and be signs and wonders in Israel.

Cite (SBL): Eusebius, Dem. ev. 9.14.5 (Dindorf 3:608; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-14-5). (abbreviation not yet checked)

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9.14.6Dindorf 3:608–609

κατοικήσας δὲ ὁ κύριος Σαβαὼθ, ὁ τοῦ θεοῦ λόγος, ἐν ᾧ ἀνείληφεν ἀνθρώπῳ, καὶ τὰς διατριβὰς πεποιημένος ἐν τῷ ὄρει Σιῶν, σημεῖά τε καὶ τέρατα διαπραξάμενος, ὁμοῦ τοῖς αὑτοῦ μαθηταῖς καὶ πᾶσι τοῖς εἰς αὐτὸν πεπιστευκόσιν ἐξ ἀπάντων τῶν πρὶν εἰδωλολατρῶν παρακελεύεται μηκέτι δεδιέναι κατὰ μηδένα τρόπον τὴν δεισιδαίμονα πλάνην· ἀλλʼ εἰ καὶ παρασαλεύοιεν αὐτοὺς ἢ καὶ ἀναγκάζοιεν οἶ ἐξ ἐθνῶν εἰδωλολάτραι ζητεῖν τοὺς ἐγγαστριμύθους καὶ τὰ τῶν δαιμόνων μαντεῖα ὡς θαυμάσια καὶ κατʼ οὐδὲν λείποντα τῆς τῶν θείων καὶ θεοφιλῶν ἀνδρῶν προφητικῆς διαίτης, αὐτοὺς δεῖν ἀποκρίνεσθαι καὶ λέγειν διδάσκει ‟τί ἐκζητοῦσι περὶ τῶν ζώντων τοὺς νεκρούς; νόμον γὰρ εἰς βοήθειαν δέδωκε καὶ τὰ τούτοις ἀκόλουθα. τοὺς γὰρ ἅπαξ νόμον εἰληφότας καὶ σωτηρίους ἐντολὰς ἐπὶ βοηθείᾳ καὶ θεραπείᾳ τοῦ ἰδίου βίου περιττὸν μαντείας πολυπραγμονεῖν διὰ τῆς δαιμονικῆς ἀπάτης ἐνεργουμένας. Ἀπὸ τοῦ αὐτοῦ.

katoikēsas de ho kyrios Sabaōth, ho tou theou logos, en hǭ aneilēphen anthrōpǭ, kai tas diatribas pepoiēmenos en tǭ orei Siōn, sēmeia te kai terata diapraxamenos, homou tois hautou mathētais kai pasi tois eis auton pepisteukosin ex apantōn tōn prin eidōlolatrōn parakeleuetai mēketi dedienai kata mēdena tropon tēn deisidaimona planēn; allʼ ei kai parasaleuoien autous ē kai anankazoien oi ex ethnōn eidōlolatrai zētein tous engastrimythous kai ta tōn daimonōn manteia hōs thaumasia kai katʼ ouden leiponta tēs tōn theiōn kai theophilōn andrōn prophētikēs diaitēs, autous dein apokrinesthai kai legein didaskei ‟ti ekzētousi peri tōn zōntōn tous nekrous? nomon gar eis boētheian dedōke kai ta toutois akoloutha. tous gar hapax nomon eilēphotas kai sōtērious entolas epi boētheią kai therapeią tou idiou biou peritton manteias polypragmonein dia tēs daimonikēs apatēs energoumenas. Apo tou autou.

And the Lord of hosts, the Word of God, having dwelt in the man he assumed and spent his time on Mount Zion, and having done signs and wonders, exhorts his disciples, together with all who from among the former idolaters have believed in him, no longer to fear in any way the error of superstition. Rather, if the idolaters from the nations should unsettle them, or even compel them to seek the ventriloquists and the oracles of the demons as wonderful and in no way inferior to the prophetic life of divine men dear to God, he teaches them to answer and say, “Why do they seek the dead on behalf of the living? For he has given the law as a help,” and what follows. For those who have once received a law and saving commandments for the help and healing of their own life have no need to busy themselves with oracles worked by demonic deceit. From the same.

Isa 8:18–20 (quotation, high confidence)

Notes and citation

Summary: Christ bids believers from the nations not to consult demonic oracles, since they have received a saving law; next, more from Isaiah.

“From the same” (Isaiah) is the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 9.14.6 (Dindorf 3:608–609; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-14-6). (abbreviation not yet checked)

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preface 9, chapter 15

9.15.1Dindorf 3:609

‟ Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· Ἰσραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου. κρίσιν τοῖς ἔθνεσιν ἐξοίσει, οὐ κεκράξεται, οὐδὲ ἀνήσει, οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ. κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον καπνιζόμενον οὐ σβέσει, ἀλλʼ εἰς ἀλήθειαν ἐξοίσει κρίσιν. ἀναλάμψει καὶ οὐ θραυσθήσεται, ἴως ἂν θῇ ἐπὶ γῆς κρίσιν, καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν. οὕτω λέγει κύριος ὁ θεὸς, ὁ ποιήσας τὸν οὐρανὸν καὶ πήξας αὐτὸν, ὁ στερεώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπʼ αὐτῆς, καὶ πνεῦμα τοῖς πατοῦσιν αὐτήν. ἐγὼ κύριος ὁ θεός σου ἐκάλεσά σε ἐν δικαιοσύνῃ, καὶ κρατήσω τῆς χειρός σου, καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, ἀνοῖξαι ὀφθαλμοὺς τυφλῶν, καὶ ἐξαγαγεῖν ἐκ δεσμῶν δεδεμένους, καὶ ἐξ οἴκου φυλακῆς καθημένους ἐν σκότει.”

‟ Iakōb ho pais mou, antilēpsomai autou; Israēl ho eklektos mou, prosedexato auton hē psychē mou. krisin tois ethnesin exoisei, ou kekraxetai, oude anēsei, oude akousthēsetai exō hē phōnē autou. kalamon syntetrimmenon ou kateaxei, kai linon kapnizomenon ou sbesei, allʼ eis alētheian exoisei krisin. analampsei kai ou thrausthēsetai, iōs an thę̄ epi gēs krisin, kai epi tǭ onomati autou ethnē elpiousin. houtō legei kyrios ho theos, ho poiēsas ton ouranon kai pēxas auton, ho stereōsas tēn gēn kai ta en autę̄, kai didous pnoēn tǭ laǭ tǭ epʼ autēs, kai pneuma tois patousin autēn. egō kyrios ho theos sou ekalesa se en dikaiosynę̄, kai kratēsō tēs cheiros sou, kai enischysō se, kai edōka se eis diathēkēn genous, eis phōs ethnōn, anoixai ophthalmous typhlōn, kai exagagein ek desmōn dedemenous, kai ex oikou phylakēs kathēmenous en skotei.”

“Jacob is my servant, I will uphold him; Israel is my chosen, my soul has accepted him. He will bring forth judgment to the nations. He will not cry out, nor give up, nor will his voice be heard outside. A crushed reed he will not break, and a smoking wick he will not quench, but he will bring forth judgment unto truth. He will shine out and not be crushed until he has set judgment on the earth; and in his name the nations will hope. Thus says the Lord God, who made the heaven and fixed it, who established the earth and what is in it, and gives breath to the people on it and spirit to those who walk on it: I, the Lord your God, have called you in righteousness, and I will hold your hand and strengthen you, and I have given you as a covenant of the race, as a light of the nations, to open the eyes of the blind, to bring out of bonds those who are bound, and from the prison house those who sit in darkness.”

Isa 42:1–7 (quotation, high confidence)

Notes and citation

Summary: Isaiah 42:1–7 (Septuagint): God’s servant brings judgment to the nations, gently, and is a light to them.

The Septuagint adds the names “Jacob” and “Israel,” which Eusebius discusses below.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.15.1 (Dindorf 3:609; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-1). (abbreviation not yet checked)

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9.15.2Dindorf 3:609–610

Καὶ ταύτης ὁ εὐαγγελιστὴς μνημονεύει τῆς λέξεως, ὅτε ἐξελθόντες οἶ Φαρισαῖοι συμβούλιον ἔλαβον κατὰ τοῦ σωτῆρος ἡμῶν ὅπως αὐτὸν ἀπολέσωσιν, ἐπειδὴ τοῖς σάββασιν τοὺς κάμνοντας ἐθεράπευε. τὸ τηνικαῦτα γὰρ, ὥς φησι, γνοὺς ὁ Ἰησοῦς τὴν κατʼ αὐτοῦ συσκευὴν ἀνεχώρησεν ἐκεῖθεν, καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ, καὶ ἐθεράπευσεν αὐτοὺς πάντας, καὶ ἐπέπληξεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν.”

Kai tautēs ho euangelistēs mnēmoneuei tēs lexeōs, hote exelthontes oi Pharisaioi symboulion elabon kata tou sōtēros hēmōn hopōs auton apolesōsin, epeidē tois sabbasin tous kamnontas etherapeue. to tēnikauta gar, hōs phēsi, gnous ho Iēsous tēn katʼ autou syskeuēn anechōrēsen ekeithen, kai ēkolouthēsan autǭ ochloi polloi, kai etherapeusen autous pantas, kai epeplēxen autois hina mē phaneron auton poiēsōsin.”

The evangelist also mentions this passage, when the Pharisees went out and took counsel against our Savior, how they might destroy him, because he healed the sick on the sabbath. For then, as he says, “Jesus, knowing” the plot against him, “withdrew from there, and many crowds followed him, and he healed them all, and he rebuked them so that they would not make him known.”

Matt 12:14–16 (quotation, high confidence)

Notes and citation

Summary: Matthew cites this prophecy when Jesus withdrew from the Pharisees’ plot and told those he healed not to make him known.

Notes on the original text

Digital text corrected (stray period): τὴν. κατʼ → τὴν κατʼ.

Cite (SBL): Eusebius, Dem. ev. 9.15.2 (Dindorf 3:609–610; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-2). (abbreviation not yet checked)

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9.15.3Dindorf 3:610

οἷς ἐπιφέρει λέγων "καὶ ταῦτα πάντα γέγονε, ” τουτέστι τὸ ἀναχωρεῖν αὐτὸν καὶ τὸ ἐκκλί- νεῖν τοὺς ἐπιβούλους, καὶ τὸ λανθάνειν σπουδάζειν ἐν οἷς ἔπραξε παραδόξοις, καὶ τὸ παρεγγυᾶν τοῖς θεραπευομένοις μὴ φανερὸν αὐτὸν ποιεῖν ‘‘ἴνα πλη- ρωθῆ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος, ἰδοὺ ὁ παῖς μου, εἰς ὃν εὐδόκησα, ὁ ἀγαπητός μου, ὃν ᾑρέ- τισεν ἡ ψυχή μου. θήσω τὸ πνεῦμά μου ἐπʼ αὐτὸν, H καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσεταί τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον τυφόμενον οὐ σβέσει, ἴως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν, καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.”

hois epipherei legōn "kai tauta panta gegone, ” toutesti to anachōrein auton kai to ekkli- nein tous epiboulous, kai to lanthanein spoudazein en hois epraxe paradoxois, kai to parengyan tois therapeuomenois mē phaneron auton poiein ‘‘ina plē- rōthē to rhēthen dia tou prophētou legontos, idou ho pais mou, eis hon eudokēsa, ho agapētos mou, hon hę̄re- tisen hē psychē mou. thēsō to pneuma mou epʼ auton, H kai krisin tois ethnesin apangelei. ouk erisei oude kraugasei, oude akousetai tis en tais plateiais tēn phōnēn autou. kalamon syntetrimmenon ou kateaxei, kai linon typhomenon ou sbesei, iōs an ekbalę̄ eis nikos tēn krisin, kai epi tǭ onomati autou ethnē elpiousin.”

To this he adds, “And all these things happened” (that is, his withdrawing, his avoiding those who plotted against him, his taking care to escape notice in the wonders he did, and his charging those who were healed not to make him known) “so that what was spoken through the prophet might be fulfilled, saying: Behold my servant, in whom I am well pleased, my beloved, whom my soul has chosen. I will put my Spirit upon him, and he will proclaim judgment to the nations. He will not quarrel or cry out, nor will anyone hear his voice in the streets. A crushed reed he will not break, and a smouldering wick he will not quench, until he brings judgment to victory; and in his name the nations will hope.”

Matt 12:17–21 (quotation, high confidence) · Isa 42:1–4 (quotation, high confidence)

Notes and citation

Summary: Matthew quotes Isaiah 42 as fulfilled in Christ’s quiet withdrawal and reticence.

Matthew’s wording differs from the Septuagint quoted in 9.15.1; the digital text has Latin letters and a stray “H” here.

Notes on the original text

Digital text corrected (Greek set in Latin letters): "xal ταῦτα → "καὶ ταῦτα.

Cite (SBL): Eusebius, Dem. ev. 9.15.3 (Dindorf 3:610; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-3). (abbreviation not yet checked)

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9.15.4Dindorf 3:610

τήρει δὲ ἐπιμελῶς τίνα τρόπον ὁ Ματ- θαῖος εἰπὼν ‘ἰδοὺ ὁ παῖς μου, ὃν ᾑρέτισα, ὁ ἀγαπη- τός μου, ἐν ᾧ εὐδόκησεν ἡ ψυχή μου οὔτε τοῦ Ια- κὼβ οὔτε τοῦ Ἰσραὴλ ἐμνήσθη. οὐ γὰρ εἶπεν Ἰακὼβ ὁ παῖς μου, Ἰσραὴλ ὁ ἐκλεκτός μου, ἀορίστως δὲ ἐξή- νεγκεν εἰπὼν “ἰδοὺ ὁ παῖς μου καὶ ὁ ἀγαπητός μου.

tērei de epimelōs tina tropon ho Mat- thaios eipōn ‘idou ho pais mou, hon hę̄retisa, ho agapē- tos mou, en hǭ eudokēsen hē psychē mou oute tou Ia- kōb oute tou Israēl emnēsthē. ou gar eipen Iakōb ho pais mou, Israēl ho eklektos mou, aoristōs de exē- nenken eipōn “idou ho pais mou kai ho agapētos mou.

Observe carefully how Matthew, in saying, “Behold my servant, whom I have chosen, my beloved, in whom my soul is well pleased,” mentioned neither Jacob nor Israel. For he did not say, “Jacob my servant, Israel my chosen,” but brought it out without definition, saying, “Behold my servant and my beloved.”

Matt 12:18 (quotation, high confidence)

Notes and citation

Summary: Matthew’s quotation omits the names Jacob and Israel.

Notes on the original text

Digital text corrected (OCR breathing error): ὁ ὰγαπη- τός → ὁ ἀγαπη- τός.

Cite (SBL): Eusebius, Dem. ev. 9.15.4 (Dindorf 3:610; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-4). (abbreviation not yet checked)

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9.15.5Dindorf 3:610

ὅθεν, ὡς μηδὲ ἐν τῷ Ἑβραικῷ τῆς προφητείας κει- μένης, παρὰ μὲν τοῖς ἑβδομήκοντα ὠβέλισται τὸ τοῦ Ἰακὼβ καὶ τὸ τοῦ Ἰσραὴλ ὄνομα, καὶ παρὰ τοῖς λοι- ποῖς δὲ ἑρμηνευταῖς παρασεσιώπηται, ἐπεὶ μηδʼ ἐν τῷ Ἑβραικῷ φέρεται.

hothen, hōs mēde en tǭ Hebraikǭ tēs prophēteias kei- menēs, para men tois hebdomēkonta ōbelistai to tou Iakōb kai to tou Israēl onoma, kai para tois loi- pois de hermēneutais parasesiōpētai, epei mēdʼ en tǭ Hebraikǭ pheretai.

Hence, since they do not stand in the Hebrew of the prophecy, the names Jacob and Israel are marked with an obelus in the Seventy and passed over in silence by the other translators, since they are not found in the Hebrew.

Isa 42:1 (allusion, high confidence)

Notes and citation

Summary: The names are obelized in the Septuagint and absent from the Hebrew and other translators.

The obelus is Origen’s Hexaplaric sign for words present in the Septuagint but absent from the Hebrew.

Notes on the original text

Digital text corrected (OCR accent error): κει- μένῃς → κει- μένης.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 9.15.5 (Dindorf 3:610; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-5). (abbreviation not yet checked)

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9.15.6Dindorf 3:610–611

ἔνθεν εἰκότως οὐδὲ παρὰ τῷ εὐαγγελιστῇ εἴρηται Eβραίῳ ὄντι καὶ ἀκολούθως τῇ Ἑβραίων γραφῇ τὴν προφητείαν ἐκθεμένῳ. τοι- γαροῦν οὐδὲ κατὰ διάνοιαν τῷ ἐκ περιτομῆς λαῷ τὰ θεσπιζόμενα ἁρμόζει, μόνῳ δὲ τῷ Χριστῷ τοῦ θεοῦ μαρτυρουμένῳ ὑπὸ τῆς ἐναργείας καὶ τῆς τῶν πρα- γμάτων ἐκβάσεως. μόνος γὰρ οὗτος τὴν μέλλουσαν κρίσιν τοῖς ἔθνεσι προεκήρυξεν, ἡσυχῆ τῷ βίῳ τῶν ἀνθρώπων ἐπιδημήσας, καὶ κρίσιν ἐπὶ τῆς γῆς θέμε- νος· καὶ οὐ μόνον κάλαμον συντετριμμένον οὐ κατέαξεν, ἀλλὰ, εἰ ἔστιν εἰπεῖν, συνέδησεν, ἀνορθώσας καὶ ἰσχυροὺς ἀπεργασάμενος τοὺς ἀσθενεῖς καὶ τοὺς συντετριμμένους τὴν καρδίαν.

enthen eikotōs oude para tǭ euangelistę̄ eirētai Ebraiǭ onti kai akolouthōs tę̄ Hebraiōn graphę̄ tēn prophēteian ekthemenǭ. toi- garoun oude kata dianoian tǭ ek peritomēs laǭ ta thespizomena harmozei, monǭ de tǭ Christǭ tou theou martyroumenǭ hypo tēs enargeias kai tēs tōn pra- gmatōn ekbaseōs. monos gar houtos tēn mellousan krisin tois ethnesi proekēryxen, hēsychē tǭ biǭ tōn anthrōpōn epidēmēsas, kai krisin epi tēs gēs theme- nos; kai ou monon kalamon syntetrimmenon ou kateaxen, alla, ei estin eipein, synedēsen, anorthōsas kai ischyrous apergasamenos tous astheneis kai tous syntetrimmenous tēn kardian.

Hence fittingly they are not stated by the evangelist either, who was a Hebrew and set out the prophecy in agreement with the Hebrew Scripture. Therefore the things foretold do not fit the people of the circumcision even in sense, but only the Christ of God, to whom plain evidence and the outcome of events bear witness. For he alone proclaimed beforehand the coming judgment to the nations, dwelling quietly in human life and setting judgment on the earth. And not only did he not break the crushed reed, but, if one may say so, he bound it up, raising up and making strong the weak and the broken-hearted.

Isa 42:3–4 (allusion, high confidence) · Isa 61:1 (echo, medium confidence)

Notes and citation

Summary: Following the Hebrew, Matthew omits the names, and the prophecy fits Christ alone, who bound up the crushed reed.

Notes on the original text

Digital text corrected (OCR error with stray diacritic): γραφἢ̣ → γραφῇ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.15.6 (Dindorf 3:610–611; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-6). (abbreviation not yet checked)

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9.15.7Dindorf 3:611

ὥσπερ δὲ τοὺς ἀσθενεῖς καὶ σαθροὺς καὶ τῆς αὐτοῦ θεραπείας δεομένους οὐ παρεώρα, οὐδὲ μετανοοῦντας κατακρίνων συνέτριβεν, οὕτως οὐδὲ τοὺς τοῖς κακοῖς ἐπιμένοντας καὶ ὑπὸ τῶν παθῶν τυφομένους ἐσβέννυε, κωλύων παρὰ τὴν αὐτῶν προαίρεσιν ἐνεργεῖν, οὐδὲ μὴν παρὰ καιρὸν ἐτιμωρεῖτό τινα τούτων, τὴν κατʼ ἀξίαν αὐτῶν κόλασιν εἰς τὸν τῆς καθόλου κρίσεως ἕως καιρὸν ὑπερτιθέμενος·

hōsper de tous astheneis kai sathrous kai tēs autou therapeias deomenous ou pareōra, oude metanoountas katakrinōn synetriben, houtōs oude tous tois kakois epimenontas kai hypo tōn pathōn typhomenous esbennye, kōlyōn para tēn autōn proairesin energein, oude mēn para kairon etimōreito tina toutōn, tēn katʼ axian autōn kolasin eis ton tēs katholou kriseōs heōs kairon hypertithemenos;

And just as he did not overlook the weak and unsound who needed his healing, nor crush the repentant by condemning them, so neither did he quench those who persisted in evil and smouldered with passions, preventing them from acting against their own choice; nor did he punish any of them before the time, postponing their deserved punishment to the time of the general judgment.

Isa 42:3 (allusion, high confidence)

Notes and citation

Summary: Christ neither crushed the repentant nor forcibly quenched the wicked, reserving their punishment for the final judgment.

The digital text reads εἰς τὸν … ἕως καιρὸν, with a stray ἕως; translated by sense.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 9.15.7 (Dindorf 3:611; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-7). (abbreviation not yet checked)

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9.15.8Dindorf 3:611

διὸ λέλεκται ‟ καὶ λίνον τυφόμενον οὐ σβέσει.” ἄντικρυς δὲ πέρας εἴληφε τὸ ‟ καὶ ἐν τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.” ἐπὶ μόνῳ γοῦν τῷ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ὀνόματι ἤλπισε τὰ Χριστιανῶν ἔθνη, τὴν ἐπωνυμίαν αὐτοῦ ὡς πατρὸς ἧς παρειλήφασιν εὐσεβείας ἐπιγραφόμενα.

dio lelektai ‟ kai linon typhomenon ou sbesei.” antikrys de peras eilēphe to ‟ kai en tǭ onomati autou ethnē elpiousin.” epi monǭ goun tǭ tou sōtēros hēmōn Iēsou Christou onomati ēlpise ta Christianōn ethnē, tēn epōnymian autou hōs patros hēs pareilēphasin eusebeias epigraphomena.

That is why it is said, “And a smouldering wick he will not quench.” And “In his name the nations will hope” has been plainly fulfilled. At any rate, the Christian nations have hoped in the name of our Savior Jesus Christ alone, taking his name, as of the father of the godliness they have received.

Matt 12:20–21 (quotation, high confidence)

Notes and citation

Summary: The nations hope in Christ’s name, calling themselves Christians after him.

Cite (SBL): Eusebius, Dem. ev. 9.15.8 (Dindorf 3:611; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-8). (abbreviation not yet checked)

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9.15.9Dindorf 3:611

καὶ γὰρ εἰς φῶς οὐκ ἄλλοις ἢ τοῖς ἔθνεσι δεδόσθαι προπεφώνηται, διʼ αὐτοῦ τε τῇ προρρήσει ἀκολούθως ὀφθαλμοὶ τυφλῶν τῶν πάλαι τὴν διάνοιαν πεπηρωμένων, καὶ οὐ μόνον τούτων, ἀλλὰ καὶ τῶν αὐτὸ τὸ σῶμα ἠφανισμένων, καὶ οἶ δεσμοῖς τε καὶ σειραῖς ἁμαρτιῶν, ἐν σκότει καὶ ἀγνοίᾳ τῆς ἀληθοῦς εὐσεβείας τὸ πρὶν κεκαλινδημένοι, διʼ αὐτοῦ τῶν ἁμαρτιῶν λυθέντες, τοῦ φωτὸς τῆς γνώσεως καὶ τῆς παρὰ τῷ θεῷ ἐλευθερίας ἠξίωνται.

kai gar eis phōs ouk allois ē tois ethnesi dedosthai propephōnētai, diʼ autou te tę̄ prorrēsei akolouthōs ophthalmoi typhlōn tōn palai tēn dianoian pepērōmenōn, kai ou monon toutōn, alla kai tōn auto to sōma ēphanismenōn, kai oi desmois te kai seirais hamartiōn, en skotei kai agnoią tēs alēthous eusebeias to prin kekalindēmenoi, diʼ autou tōn hamartiōn lythentes, tou phōtos tēs gnōseōs kai tēs para tǭ theǭ eleutherias ēxiōntai.

For it was foretold that he was given as a light to none other than the nations; and through him, in keeping with the prediction, the eyes of the blind were opened, those of old maimed in mind, and not only these but also those whose very bodies were deprived of sight; and those who formerly wallowed in bonds and chains of sins, in darkness and ignorance of true godliness, having been freed from their sins through him, have been counted worthy of the light of knowledge and of freedom before God.

Isa 42:6–7 (allusion, high confidence)

Notes and citation

Summary: Christ is the light of the nations, opening blind eyes and freeing the captives of sin.

The verb “were opened” has dropped out of the first clause in the digital text; supplied in translation.

Cite (SBL): Eusebius, Dem. ev. 9.15.9 (Dindorf 3:611; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-9). (abbreviation not yet checked)

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9.15.10Dindorf 3:611–612

καὶ σὺ δὲ ἐπὶ σχολῆς τοῖς ἀποδεδομένοις ἀκολούθως βασανίσας τὴν λέξιν ἐπὶ μόνῳ ἂν εὕροις τῷ κυρίῳ καὶ σωτῆρι ἡμῶν ἕκαστον ἀκριβῶς τῶν διʼ αὐτῆς δηλουμένων πεπληρωμένον. Απὸ τοῦ αὐτοῦ

kai sy de epi scholēs tois apodedomenois akolouthōs basanisas tēn lexin epi monǭ an heurois tǭ kyriǭ kai sōtēri hēmōn hekaston akribōs tōn diʼ autēs dēloumenōn peplērōmenon. Apo tou autou

And you too, examining the passage at leisure in keeping with what has been explained, would find each of the things it shows exactly fulfilled in our Lord and Savior alone. From the same.

Notes and citation

Summary: Close study shows every detail fulfilled in Christ; next, more from Isaiah.

“From the same” (Isaiah) is the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 9.15.10 (Dindorf 3:611–612; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-15-10). (abbreviation not yet checked)

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preface 9, chapter 16

9.16.1Dindorf 3:612

‟ τὸν κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ Σεραφεὶμ εἱστήκεις κύκλῳ αὐτοῦ. ” εἶθʼ ὑποβάς φησι ‟ καὶ ἤκουσα τῆς φωνῆς κυρίου λέγοντος, τίνα ἀποστείλω, καὶ τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον; καὶ εἶπα, ἰδοὺ ἐγώ εἰμι, ἀπόστειλόν με, καὶ εἶπε, πορεύθητι, καὶ εἶπον τῷ λαῷ τούτῳ 5 ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὑτῶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὑτῶν ἐκάμμυσαν, μήποτε ἴδωσι τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι ”.

‟ ton kyrion kathēmenon epi thronou hypsēlou kai epērmenou, kai Serapheim heistēkeis kyklǭ autou. ” eithʼ hypobas phēsi ‟ kai ēkousa tēs phōnēs kyriou legontos, tina aposteilō, kai tis poreusetai pros ton laon touton? kai eipa, idou egō eimi, aposteilon me, kai eipe, poreuthēti, kai eipon tǭ laǭ toutǭ 5 akoę̄ akousete, kai ou mē synēte, kai blepontes blepsete kai ou mē idēte. epachynthē gar hē kardia tou laou toutou, kai tois ōsin hautōn bareōs ēkousan, kai tous ophthalmous hautōn ekammysan, mēpote idōsi tois ophthalmois, kai tois ōsin akousōsi, kai tę̄ kardią synōsi, kai epistrepsōsi, kai iasōmai ”.

“[I saw] the Lord sitting on a throne high and lifted up, and seraphim stood around him.” Then, a little further on, he says: “And I heard the voice of the Lord saying, Whom shall I send, and who will go to this people? And I said, Here I am, send me. And he said, Go, and say to this people: You will hear with your hearing and will not understand, and seeing you will see and will not perceive. For the heart of this people has grown fat, and with their ears they heard heavily, and their eyes they have closed, lest they see with their eyes and hear with their ears and understand with their heart and turn, and I heal them.”

Isa 6:1–2 (quotation, high confidence) · Isa 6:8–10 (quotation, high confidence)

Notes and citation

Summary: Isaiah 6: the vision of the Lord enthroned, and the commission to a people who hear but do not understand.

The words “I saw” have dropped out at the beginning in the digital text; supplied in translation. The numeral 5 in the text stands for punctuation and is disregarded.

Notes on the original text

Digital text corrected (doubled comma): ἐπιστρέψωσι,, → ἐπιστρέψωσι,.

Cite (SBL): Eusebius, Dem. ev. 9.16.1 (Dindorf 3:612; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-16-1). (abbreviation not yet checked)

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9.16.2Dindorf 3:612

Ἔχεις καὶ τούτων τὸ ἀποτέλεσμα ἐπὶ τοῦ σωτῆρος ἡμῶν, κατὰ μὲν τὸν Ἰωάννην φήσαντα ‟ τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν, οὐκ ἐπίστευσαν εἰς αὐτὸν, ἔνα ὁ λόγος Ἡσαΐου τοῦ προφήτου πληρωθῇ ὃν ‟ κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν, καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν· εἶπε γὰρ πάλιν Ἠσαίας, τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς, καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἔνα μὴ ἴδωσι τοῖς ὀφθαλμοῖς, καὶ νοήσωσι τῇ καρδίᾳ, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι ”

Echeis kai toutōn to apotelesma epi tou sōtēros hēmōn, kata men ton Iōannēn phēsanta ‟ tosauta de autou sēmeia pepoiēkotos emprosthen autōn, ouk episteusan eis auton, ena ho logos Hēsaïou tou prophētou plērōthę̄ hon ‟ kyrie, tis episteuse tę̄ akoę̄ hēmōn, kai ho brachiōn kyriou tini apekalyphthē? dia touto ouk ēdynanto pisteuein; eipe gar palin Ēsaias, tetyphlōken autōn tous ophthalmous, kai epōrōsen autōn tēn kardian, ena mē idōsi tois ophthalmois, kai noēsōsi tę̄ kardią, kai epistrepsōsi, kai iasōmai ”

You have the fulfilment of these things too in our Savior: according to John, who says, “Though he had done so many signs before them, they did not believe in him, so that the word of Isaiah the prophet might be fulfilled, which he spoke: Lord, who has believed our report, and to whom has the arm of the Lord been revealed? Therefore they could not believe, for Isaiah said again, He has blinded their eyes and hardened their heart, lest they see with their eyes and understand with their heart and turn, and I heal them.

John 12:37–40 (quotation, high confidence) · Isa 53:1 (quotation, high confidence) · Isa 6:10 (quotation, high confidence)

Notes and citation

Summary: John says unbelief in Christ fulfilled Isaiah 53:1 and 6:10.

The quotation continues in the next section.

Cite (SBL): Eusebius, Dem. ev. 9.16.2 (Dindorf 3:612; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-16-2). (abbreviation not yet checked)

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9.16.3Dindorf 3:612–613

ταῦτα εἶπεν Ἠσαίας, ὅτε εἶδε τὴν δόξαν αὐτοῦ, καὶ ἐλάλησε περὶ αὐτοῦ· κατὰ δὲ τὸν Ματθαῖον ‟ ὅτε προσελθόντες οἱ μαθηταὶ αὐτοῦ εἶπον αὐτῷ, διὰ τί ἐν παραβολαῖς αὐτοῖς λαλεῖς; ὁ δὲ ἀποκριθεὶς εἷπεν, ὑμῖν δέδοται γνῶναι τὰ μυ- στήρια τῆς βασιλείας, ἐκείνοις δὲ οὐ δέδοται.” διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ἔνα βλέποντες μὴ βλέπωσι καὶ ἀκούοντες μὴ ἀκούωσι, μή ποτε ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς.

tauta eipen Ēsaias, hote eide tēn doxan autou, kai elalēse peri autou; kata de ton Matthaion ‟ hote proselthontes hoi mathētai autou eipon autǭ, dia ti en parabolais autois laleis? ho de apokritheis heipen, hymin dedotai gnōnai ta my- stēria tēs basileias, ekeinois de ou dedotai.” dia touto en parabolais autois lalō, ena blepontes mē blepōsi kai akouontes mē akouōsi, mē pote epistrepsōsi, kai iasōmai autous.

Isaiah said these things when he saw his glory and spoke about him”; and according to Matthew, “when his disciples came and said to him, Why do you speak to them in parables? And he answered and said, To you it has been given to know the mysteries of the kingdom, but to them it has not been given. Therefore I speak to them in parables, so that seeing they may not see and hearing they may not hear, lest they turn and I heal them.

John 12:41 (quotation, high confidence) · Matt 13:10–13 (quotation, high confidence) · Mark 4:12 (allusion, medium confidence)

Notes and citation

Summary: John adds that Isaiah saw Christ’s glory; Matthew records Christ explaining his parables by Isaiah 6.

The Matthew passage is quoted freely, echoing Mark 4:12.

Notes on the original text

Digital text corrected (OCR error (missing iota subscript); words run together): ὅτεεἶδε → ὅτε εἶδε; εἶπον αὐτῶ → εἶπον αὐτῷ.

Cite (SBL): Eusebius, Dem. ev. 9.16.3 (Dindorf 3:612–613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-16-3). (abbreviation not yet checked)

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9.16.4Dindorf 3:613

τότε ἐπληρώθη ἐπʼ αὐτοῖς ἡ προφητεία Ἡσαΐου ἡ λέγουσα πορεύθητι, καὶ εἶπον τῷ λαῷ τούτῳ, ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε” καὶ τὰ τούτοις ἑξῆς. ἐπιτήρει δὲ τίνα τρόπον ὁ Ἰωάννης ἐπάγει λέγων ‟ ταῦτα εἶπεν Ἠσαίας, ὅτε εἶδε τὴν δόξαν αὐτοῦ, καὶ ἐλάλησε περὶ αὐτοῦ, ’ ὡς τὸν Χριστὸν ἑωρακότος καὶ τὴν Χριστοῦ δόξαν τοῦ προφήτου κατὰ τὴν ὀπτασίαν ἐν ᾗ ἔφησεν ‟ εἶδον τὸν κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου καὶ τὰ ἐξῆς.

tote eplērōthē epʼ autois hē prophēteia Hēsaïou hē legousa poreuthēti, kai eipon tǭ laǭ toutǭ, akoę̄ akousete, kai ou mē synēte” kai ta toutois hexēs. epitērei de tina tropon ho Iōannēs epagei legōn ‟ tauta eipen Ēsaias, hote eide tēn doxan autou, kai elalēse peri autou, ’ hōs ton Christon heōrakotos kai tēn Christou doxan tou prophētou kata tēn optasian en hę̄ ephēsen ‟ eidon ton kyrion Sabaōth kathēmenon epi thronou hypsēlou kai epērmenou kai ta exēs.

Then the prophecy of Isaiah was fulfilled in them, which says, Go and say to this people, You will hear with your hearing and will not understand,” and what follows. Notice how John adds, “Isaiah said these things when he saw his glory and spoke about him,” as though the prophet had seen Christ and the glory of Christ in the vision in which he said, “I saw the Lord of hosts sitting on a throne high and lifted up,” and what follows.

Matt 13:14 (quotation, high confidence) · Isa 6:9 (quotation, high confidence) · John 12:41 (quotation, high confidence) · Isa 6:1 (quotation, high confidence)

Notes and citation

Summary: John shows that Isaiah’s vision of the Lord enthroned was a vision of Christ’s glory.

Notes on the original text

Digital text corrected (split word): τούτʼ ᾦ → τούτῳ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.16.4 (Dindorf 3:613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-16-4). (abbreviation not yet checked)

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9.16.5Dindorf 3:613

τίς δʼ οὐκ ἂν ἐκπλαγείη τὴν πρόρρησιν ἐναργῶς οὕτως εἰσέτι νῦν ὁρῶν τῶν ἐκ περιτομῆς τὴν εἰς Χριστὸν ἀπιστίαν; καὶ πάλαι μὲν γὰρ ἐνανθρωποῦντα καὶ παραδοξοποιοῦντα ἐν αὑτοῖς ὁρῶντες αὐτὸν, ὀφθαλμοῖς ψυχῆς καὶ διανοίας ὄμμασιν οὐκ ἐθεῶντο, οὐδέ τις ἦν ἐν αὐτοῖς νοερᾶς ἐνθυμήσεως ὅρασις εἰς τὸ συνιέναι τίς ποτʼ ἄρα ἦν ἡ τὰ τοσαῦτα καὶ τηλικαῦτα θαυματουργοῦσα ἐν αὐτοῖς δύναμις.

tis dʼ ouk an ekplageiē tēn prorrēsin enargōs houtōs eiseti nyn horōn tōn ek peritomēs tēn eis Christon apistian? kai palai men gar enanthrōpounta kai paradoxopoiounta en hautois horōntes auton, ophthalmois psychēs kai dianoias ommasin ouk etheōnto, oude tis ēn en autois noeras enthymēseōs horasis eis to synienai tis potʼ ara ēn hē ta tosauta kai tēlikauta thaumatourgousa en autois dynamis.

Who would not be struck by the prediction, seeing still today so plainly the unbelief of those of the circumcision toward Christ? For long ago, seeing him become man and work wonders among them, they did not behold him with the eyes of the soul and the sight of the mind, nor was there in them any vision of spiritual reflection to understand what the power could be that worked so many and such great wonders among them.

Isa 6:9–10 (allusion, high confidence)

Notes and citation

Summary: The continuing unbelief of the circumcision fulfils the prophecy; they saw Christ’s wonders without understanding.

Eusebius’s polemic is translated as written.

Notes on the original text

Digital text corrected (OCR error): ἐπαλαγείη → ἐκπλαγείη.

Cite (SBL): Eusebius, Dem. ev. 9.16.5 (Dindorf 3:613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-16-5). (abbreviation not yet checked)

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9.16.6Dindorf 3:613

ἀλλὰ καὶ αὐταῖς ἀκοαῖς ῥήματα ζωῆς αἰωνίου δέξασθαι κατηξιωμένοι καὶ φωνῆς ἐνθέου σοφίας ἀκροώμενοι ὠσὶ διανοίας οὐκ ἤκουον, ὡς ἐναργὲς τέλος ἐπαγαγεῖν αὐτοὺς τῇ προφητείᾳ.

alla kai autais akoais rhēmata zōēs aiōniou dexasthai katēxiōmenoi kai phōnēs entheou sophias akroōmenoi ōsi dianoias ouk ēkouon, hōs enarges telos epagagein autous tę̄ prophēteią.

Moreover, though counted worthy to receive words of eternal life with their very ears, and hearing the voice of divine wisdom, they did not hear with the ears of the mind, so that they brought the prophecy to a plain fulfilment.

John 6:68 (echo, medium confidence)

Notes and citation

Summary: They heard Christ’s words of life without understanding, fulfilling the prophecy.

Notes on the original text

Digital text corrected (OCR error): προφηττείᾳ → προφητείᾳ.

Cite (SBL): Eusebius, Dem. ev. 9.16.6 (Dindorf 3:613; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-16-6). (abbreviation not yet checked)

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9.16.7Dindorf 3:613–614

καὶ εἰς δεῦρο δὲ τὴν ἔνθεον τοῦ Χριστοῦ δύναμιν, διʼ ἧς πᾶν γένος ἀνθρώπων ἀποστήσας τῆς πατρίου δεισιδαιμονίας ὑπηγάγετο τῇ κατʼ αὐτὸν θεοσεβείᾳ, ἐναργῶς οὕτως ἐμφαινομένην ὁρῶντες οὐδαμῶς ἐφιστῶσιν τῇ διανοίᾳ οὐδʼ ἐπιβάλλουσιν ὅπως τὸ μήτε Μωσεῖ μήτε τοῖς μετὰ Μωσέα προφήταις ἐπὶ μόνων αὐτῶν κατορθωθὲν, τοῦτο δὴ τὸ μὴ εἰδωλολατρεῖν μηδὲ τῇ πολυθέῳ προσέχειν πλάνῃ, τοῦτʼ ἐπὶ πάντων τῶν ἐθνῶν ἡ τοῦ σωτῆρος ἡμῶν ἔνθεος ἀρετὴ συνεστήσατο.

kai eis deuro de tēn entheon tou Christou dynamin, diʼ hēs pan genos anthrōpōn apostēsas tēs patriou deisidaimonias hypēgageto tę̄ katʼ auton theosebeią, enargōs houtōs emphainomenēn horōntes oudamōs ephistōsin tę̄ dianoią oudʼ epiballousin hopōs to mēte Mōsei mēte tois meta Mōsea prophētais epi monōn autōn katorthōthen, touto dē to mē eidōlolatrein mēde tę̄ polytheǭ prosechein planę̄, toutʼ epi pantōn tōn ethnōn hē tou sōtēros hēmōn entheos aretē synestēsato.

And to this day, seeing so plainly displayed the divine power of Christ, by which he drew every race of humankind away from ancestral superstition and brought it under the worship of God that he taught, they do not attend with their minds at all, nor consider how what was achieved neither by Moses nor by the prophets after Moses among themselves alone, namely not to worship idols nor give heed to the error of many gods, has been established among all the nations by the divine virtue of our Savior.

Notes and citation

Summary: They fail to see that Christ has done among all nations what Moses and the prophets could not do even in Israel: end idolatry.

Notes on the original text

Digital text corrected (OCR accent error): πάν γένος → πᾶν γένος.

Cite (SBL): Eusebius, Dem. ev. 9.16.7 (Dindorf 3:613–614; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-16-7). (abbreviation not yet checked)

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9.16.8Dindorf 3:614

εἶτα δὲ καὶ ταῖς προφητικαῖς ἐντυγχάνοντες περὶ αὐτοῦ μαρτυρίαις, ἀκοῇ μὲν ἀκούουσιν, ἀλλʼ οὐ συνίασιν, ἔργῳ πληρουμένης εἰσέτι καὶ νῦν κατʼ αὐτῶν τῆς ἐν χερσὶ προφητείας. Ἀπὸ τοῦ Ζαχαρίου.

eita de kai tais prophētikais entynchanontes peri autou martyriais, akoę̄ men akouousin, allʼ ou syniasin, ergǭ plēroumenēs eiseti kai nyn katʼ autōn tēs en chersi prophēteias. Apo tou Zachariou.

Then too, reading the prophetic testimonies about him, they hear with their hearing but do not understand, the prophecy in hand being fulfilled in fact against them still today. From Zechariah.

Isa 6:9 (allusion, high confidence)

Notes and citation

Summary: Reading the prophecies, they hear without understanding, fulfilling Isaiah still; next comes Zechariah.

“From Zechariah” is the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 9.16.8 (Dindorf 3:614; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-11-1/#p-9-16-8). (abbreviation not yet checked)

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