Demonstration of the Gospel 9.17.1–10.0.8
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 17
9.17.1Dindorf 3:614
“Χαῖρε σφόδρα, θύγατερ Σιὼν, κήρυσσε θύγατερ Ἱερουσαλὴμ, ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ σώζων, αὐτὸς πραῢς, καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον· καὶ ἐξολοθρεύσει ἅρματα ἐξ Ἐφραῒμ καὶ ἵππον ἐξ Ἱερουσαλὴμ, καὶ ἐξολοθρευθήσεται τόξον πολεμικὸν καὶ πλῆθος εἰρήνης ἐξ ἐθνῶν, καὶ κατάρξει ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμῶν εἰς διεκβολὰς γῆς.”
“Chaire sphodra, thygater Siōn, kērysse thygater Hierousalēm, idou ho basileus sou erchetai soi dikaios kai sōzōn, autos praÿs, kai epibebēkōs epi hypozygion kai pōlon neon; kai exolothreusei harmata ex Ephraïm kai hippon ex Hierousalēm, kai exolothreuthēsetai toxon polemikon kai plēthos eirēnēs ex ethnōn, kai katarxei apo thalassēs heōs thalassēs, kai apo potamōn eis diekbolas gēs.”
“Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; behold, your king comes to you, righteous and saving, gentle and mounted on a beast of burden and a young colt. And he will destroy chariots from Ephraim and the horse from Jerusalem, and the bow of war will be destroyed, and an abundance of peace from the nations; and he will rule from sea to sea, and from rivers to the outlets of the earth.”
Zech 9:9–10 (quotation, high confidence)
Notes and citation
Summary: Zechariah 9:9–10: the gentle king comes on a colt and brings peace to the nations.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.17.1 (Dindorf 3:614; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-1). (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).
9.17.2Dindorf 3:614
Ταῦτα μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον τοῦ Ζαχαρίου εἰς τὰ ὕστατα τῶν προφητῶν θεσπίσαντος, οὐδεὶς μετὰ τοὺς τῆς προφητείας χρόνους βασιλεὺς παρὰ Ἰουδαίοις γεγονὼς ἱστορεῖται, οἷον ἡ προφητεία παρίστησιν, εἰ μὴ μόνος ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, καθʼ ὃν καὶ αὕτη τέλους ἐτύγχανεν ἡ πρόρρησις, ὅτε τοῖς ἑαυτοῦ μαθηταῖς πρὸς λέξιν εἰπὼν “πορευθέντες εἰς τὴν ἀπέναντι κώμην εὑρήσετε ὄνον καὶ πῶλον δεδεμένον· λύσαντες αὐτὸν ἀγάγετε.”
Tauta meta tēn apo Babylōnos epanodon tou Zachariou eis ta hystata tōn prophētōn thespisantos, oudeis meta tous tēs prophēteias chronous basileus para Ioudaiois gegonōs historeitai, hoion hē prophēteia paristēsin, ei mē monos ho sōtēr kai kyrios hēmōn Iēsous ho Christos tou theou, kathʼ hon kai hautē telous etynchanen hē prorrēsis, hote tois heautou mathētais pros lexin eipōn “poreuthentes eis tēn apenanti kōmēn heurēsete onon kai pōlon dedemenon; lysantes auton agagete.”
Zechariah prophesied these things after the return from Babylon, among the last of the prophets; and no king is recorded to have arisen among the Jews after the times of the prophecy such as the prophecy presents, except our Savior and Lord Jesus, the Christ of God, in whom this prediction too was fulfilled, when he said to his disciples in so many words, “Go into the village opposite, and you will find a donkey and a colt tied; untie it and bring it.
Matt 21:2 (quotation, high confidence) · Mark 11:2 (allusion, medium confidence)
Notes and citation
Summary: Only Christ fulfilled Zechariah’s prophecy of the king, when he sent for the donkey and colt.
- The Gospel quotation, combining Matthew 21:2–3 and Mark 11:2–3, continues in the next section.
Cite (SBL): Eusebius, Dem. ev. 9.17.2 (Dindorf 3:614; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-2). (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).
9.17.3Dindorf 3:614
καὶ ἐάν τις ὑμῖν εἴπῃ, τί ποιεῖτε; εἴπατε αὐτῷ, ὁ κύριος αὐτῶν χρείαν ἔχει. καὶ ἀπελθόντες ἐκεῖνοι ἐποίησαν καθʼ ἃ προσέταξεν αὐτοῖς.” τὰ μὲν οὖν τῆς προρρήσεως καὶ τὰ τοῦ συμπεράσματος τοῦτον ἔχει τὸν τρόπον.
kai ean tis hymin eipę̄, ti poieite? eipate autǭ, ho kyrios autōn chreian echei. kai apelthontes ekeinoi epoiēsan kathʼ ha prosetaxen autois.” ta men oun tēs prorrēseōs kai ta tou symperasmatos touton echei ton tropon.
And if anyone says to you, What are you doing? say to him, Their lord needs them. And they went and did as he had commanded them.” So much, then, for the prediction and its fulfilment.
Matt 21:3 (quotation, high confidence) · Mark 11:3 (allusion, medium confidence) · Matt 21:6 (allusion, high confidence)
Notes and citation
Summary: The disciples fetch the donkey and colt as Christ commanded.
Cite (SBL): Eusebius, Dem. ev. 9.17.3 (Dindorf 3:614; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-3). (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).
9.17.4Dindorf 3:614–615
τί δὲ ἄρα ἐβούλετο σημαίνειν ἡ ἐπὶ ὄνῳ ὄχησις αὐτοῦ ἀλλʼ ἢ τὴν ταπεινὴν καὶ ἄδοξον αὐτοῦ παρουσίαν, καθʼ ἣν ἐποιήσατο τὴν πρώτην ἄφιξιν; οὔσης γὰρ καὶ δευτέρας ἐνδόξου, περὶ ἧς καὶ Δανιὴλ γυμνότερον ἐκκαλύπτων τὴν θεωρίαν εἴρηκεν ἐθεώρουν ἕως ὅτου θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο. χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μυρίαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ. καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ, ὡς υἱὸς ἀνθρώπου ἐρχόμενος.
ti de ara ebouleto sēmainein hē epi onǭ ochēsis autou allʼ ē tēn tapeinēn kai adoxon autou parousian, kathʼ hēn epoiēsato tēn prōtēn aphixin? ousēs gar kai deuteras endoxou, peri hēs kai Daniēl gymnoteron ekkalyptōn tēn theōrian eirēken etheōroun heōs hotou thronoi etethēsan, kai palaios hēmerōn ekathēto. chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan emprosthen autou. kai idou meta tōn nephelōn tou ouranou, hōs huios anthrōpou erchomenos.
What, then, did his riding on a donkey mean to signify, but his humble and inglorious coming, in which he made his first arrival? For there is also a second, glorious one, about which Daniel too, uncovering the vision more plainly, said, “I watched until thrones were set, and the Ancient of Days sat. A thousand thousands served him, and ten thousand times ten thousand stood before him. And behold, with the clouds of heaven, one like a son of man coming.
Dan 7:9–10 (quotation, high confidence) · Dan 7:13 (quotation, high confidence)
Notes and citation
Summary: Riding on a donkey signifies Christ’s humble first coming; Daniel describes his glorious second coming with the clouds.
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Dem. ev. 9.17.4 (Dindorf 3:614–615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-4). (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).
9.17.5Dindorf 3:615
καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι αὐτῷ δουλεύουσιν. ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται.”
kai heōs tou palaiou tōn hēmerōn ephthase, kai autǭ edothē hē archē kai hē timē kai hē basileia, kai pantes hoi laoi, phylai, glōssai autǭ douleuousin. hē exousia autou exousia aiōnios, hētis ou pareleusetai, kai hē basileia autou ou diaphtharēsetai.”
And he came as far as the Ancient of Days, and to him were given the rule and the honour and the kingdom, and all peoples, tribes, and tongues serve him. His authority is an everlasting authority, which will not pass away, and his kingdom will not be destroyed.”
Dan 7:13–14 (quotation, high confidence)
Notes and citation
Summary: Daniel 7:13–14: the Son of Man receives an everlasting kingdom.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 9.17.5 (Dindorf 3:615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-5). (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).
9.17.6Dindorf 3:615
τὰ μὲν τῆς πρώτης ἀφίξεως τῆς ἐνανθρωπικωτέρας καὶ ταπεινῆς μετὰ τῶν ἄλλων καὶ τοῦτο ἔχει μέγα δεῖγμα καὶ σημεῖον, τὸ πρᾶον λέγεσθαι καὶ ἡσύχιον, ἥξειν τε ὀχούμενον ὑποζυγίῳ προφητεύεσθαι· τοῦτο γὰρ κοινοῦ καὶ ἀνθρωπίνου βίου γένοιτʼ ἂν τεκμήριον· τὰ δὲ τῆς δευτέρας καὶ ἐνθέου λαμπρότατα δηλοῦται διὰ τῆς ἐπὶ νεφελῶν οὐρανοῦ παρακομιδῆς καὶ τῆς αἰωνίου πάντων τῶν ἐθνῶν βασιλείας.
ta men tēs prōtēs aphixeōs tēs enanthrōpikōteras kai tapeinēs meta tōn allōn kai touto echei mega deigma kai sēmeion, to praon legesthai kai hēsychion, hēxein te ochoumenon hypozygiǭ prophēteuesthai; touto gar koinou kai anthrōpinou biou genoitʼ an tekmērion; ta de tēs deuteras kai entheou lamprotata dēloutai dia tēs epi nephelōn ouranou parakomidēs kai tēs aiōniou pantōn tōn ethnōn basileias.
The first coming, more human and humble, has among others this great proof and sign: that he is called gentle and quiet, and prophesied to come riding a beast of burden, for this would be a mark of a common and human life. But the second, divine coming is shown most brilliantly by his being borne on the clouds of heaven and by his everlasting kingdom over all the nations.
Zech 9:9 (allusion, high confidence) · Dan 7:13–14 (allusion, high confidence)
Notes and citation
Summary: The gentle rider on a donkey marks the humble first coming; the clouds of heaven and eternal kingdom mark the divine second coming.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 9.17.6 (Dindorf 3:615; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-6). (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).
9.17.7Dindorf 3:615–616
καὶ ἦν γε καλὸν ἀμφοτέρας παραθεῖναι τοῖς ἐκ περιτομῆς, λόγον τε αὐτοὺς ἀπαιτῆσαι πῶς ἂν σώσαιεν τὰς προφητείας, μίαν ἄφιξιν Χριστοῦ προσδοκῶντες· ἐπεὶ γὰρ ἑκατέραν τῶν παρατεθεισῶν προφητειῶν καὶ αὐτοὶ τὸν Χριστὸν ὁρᾶν ὁμολογοῦσιν, ὥρα λέγειν καὶ πυνθανομένοις ἡμῖν ἀποκρίνασθαι, πῶς οἷόν τε ὑφʼ ἔνα καὶ τὸν αὐτὸν καιρὸν καὶ ὑπὸ μίαν ἄφιξιν ἐπὶ νεφελῶν οὐρανοῦ φέρεσθαι τὸν αὐτὸν, καὶ ἐπὶ ὑποζυγίου καὶ πώλου νέου ὀχεῖσθαι· ἐπὶ πολὺ γὰρ ταῦτα διέστηκεν ἀλλήλων.
kai ēn ge kalon amphoteras paratheinai tois ek peritomēs, logon te autous apaitēsai pōs an sōsaien tas prophēteias, mian aphixin Christou prosdokōntes; epei gar hekateran tōn paratetheisōn prophēteiōn kai autoi ton Christon horan homologousin, hōra legein kai pynthanomenois hēmin apokrinasthai, pōs hoion te hyphʼ ena kai ton auton kairon kai hypo mian aphixin epi nephelōn ouranou pheresthai ton auton, kai epi hypozygiou kai pōlou neou ocheisthai; epi poly gar tauta diestēken allēlōn.
And it would be good to set both before those of the circumcision and to demand of them an account of how they could preserve the prophecies while expecting one coming of Christ. For since they themselves agree that each of the prophecies set out looks to the Christ, it is time for them to say and answer our question: how is it possible that, at one and the same time and in one coming, the same one is borne on the clouds of heaven and rides on a beast of burden and a young colt? For these things are far apart from each other.
Zech 9:9 (allusion, high confidence) · Dan 7:13 (allusion, high confidence)
Notes and citation
Summary: Those who expect one coming must explain how the Messiah can both ride a donkey and come on the clouds at once.
Notes on the original text
- Digital text corrected (repeated word across a line break): ἀλλή- ἀλλήλων → ἀλλήλων.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 9.17.7 (Dindorf 3:615–616; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-7). (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).
9.17.8Dindorf 3:616
μυρίας δʼ οὖν τοιαύτας καὶ ἄλλας περὶ τοῦ Χριστοῦ προφητείας συναγαγὼν, παραθείς τε καὶ συγκρούσας τὰ διαφόρως σημαινόμενα, ἐναργέστατα καταλήψῃ τινὰς μὲν τῆς πρώτης αὐτοῦ παρουσίας δηλώματα περιεχούσας, πεπληρωμένας κατὰ τὴν πρώ- τὴν ἐπιφάνειαν αὐτοῦ, τινὰς δὲ εἰς τὴν δευτέραν αὐ- - τοῦ καὶ ἔνδοξον ἄφιξιν ἀναφερομένας.
myrias dʼ oun toiautas kai allas peri tou Christou prophēteias synagagōn, paratheis te kai synkrousas ta diaphorōs sēmainomena, enargestata katalēpsę̄ tinas men tēs prōtēs autou parousias dēlōmata periechousas, peplērōmenas kata tēn prō- tēn epiphaneian autou, tinas de eis tēn deuteran au- - tou kai endoxon aphixin anapheromenas.
If you gather countless other such prophecies about Christ, and set side by side and compare their different meanings, you will grasp most clearly that some contain signs of his first coming, fulfilled at his first appearing, while others refer to his second and glorious coming.
Notes and citation
Summary: Comparing the prophecies shows some refer to the first coming and others to the second.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 9.17.8 (Dindorf 3:616; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-8). (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).
9.17.9Dindorf 3:616
ἐξωλό- I θρευσε γὰρ λεληθότως ἅρματα καὶ ἵππον καὶ πᾶν τό- ξον πολεμικὸν ἡ τοῦ σωτῆρος ἡμῶν ἔνθεος δύναμις κατὰ τὴν πρώτην αὐτοῦ παρουσίαν ἐκ τῆς σωματι- κωτέρας Ἰερουσαλὴμ καὶ τοῦ καλουμένου Ἐφραὶμ λαοῦ· διὸ ἐξ ἐκείνου καὶ εἰς δεῦρο οὐκέτι συνέστη αὐτῶν τὸ βασίλειον, οὐδὲ ἡ πάλαι ἐν πολέμοις ἰσχύ- σασα παρασκευή τε αὐτῶν καὶ ὁπλιτικὴ δύναμις.
exōlo- I threuse gar lelēthotōs harmata kai hippon kai pan to- xon polemikon hē tou sōtēros hēmōn entheos dynamis kata tēn prōtēn autou parousian ek tēs sōmati- kōteras Ierousalēm kai tou kaloumenou Ephraim laou; dio ex ekeinou kai eis deuro ouketi synestē autōn to basileion, oude hē palai en polemois ischy- sasa paraskeuē te autōn kai hoplitikē dynamis.
For at his first coming the divine power of our Savior secretly destroyed chariots and horse and every bow of war from the more bodily Jerusalem and from the people called Ephraim; that is why from then until now their kingdom has not been re-established, nor the equipment and armed force that once prevailed in wars.
Zech 9:10 (allusion, high confidence)
Notes and citation
Summary: At the first coming Christ’s power secretly ended Jerusalem’s military might and kingdom.
- The digital text has a stray “I” in the first word; it is disregarded.
Cite (SBL): Eusebius, Dem. ev. 9.17.9 (Dindorf 3:616; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-9). (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).
9.17.10Dindorf 3:616
καλῶς δὲ ἐν τούτοις τὸν πάντα τῶν Ἰουδαίων λαὸν Ἐφραὶμ ὠνόμασεν, ἀλλʼ οὐχὶ Ἰσραὴλ οὐδὲ Ἰού- δαν, ἴνα μὴ τὰς σεμνοτέρας διαβάλλοι προσηγορίας.
kalōs de en toutois ton panta tōn Ioudaiōn laon Ephraim ōnomasen, allʼ ouchi Israēl oude Iou- dan, ina mē tas semnoteras diaballoi prosēgorias.
And he fittingly named the whole people of the Jews Ephraim here, not Israel or Judah, so as not to disparage the more honoured names.
Notes and citation
Summary: Zechariah calls the Jewish people Ephraim to spare the more honoured names Israel and Judah.
Cite (SBL): Eusebius, Dem. ev. 9.17.10 (Dindorf 3:616; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-10). (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).
9.17.11Dindorf 3:616
εὕροις δʼ ἂν καὶ ἐν ταῖς ἄλλαις προφητείαις τὸ πᾶν ἔθνος Ἐφραὶμ μετὰ πολλῆς διαβολῆς καὶ κατη- γορίας ὠνομασμένον, ὥσπερ καὶ νῦν. μετὰ γοῦν τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, μηκέθʼ ὁμοίως ὡς τὸ πρὶν διῃρημένου τοῦ λαοῦ, τίνας ἦν εἰκὸς δηλοῦσθαι διὰ τοῦ Ἐφραὶμ ἢ αὐτοὺς τοὺς τὴν Ἰερουσαλὴμ οἰκοῦν- τὰς; ὣν τὴν πολεμικὴν καὶ ὁπλιτικὴν δύναμιν μέχρι τῶν ‘ρωμαι·κῶν χρόνων διαρκέσασαν ἡ τοῦ σωτῆρος ἡμῶν παρουσία ἐνθέῳ καὶ ἀπορρήτῳ δυνάμει καθεῖ- λεν ὁμοίως τῇ προφητείᾳ.
heurois dʼ an kai en tais allais prophēteiais to pan ethnos Ephraim meta pollēs diabolēs kai katē- gorias ōnomasmenon, hōsper kai nyn. meta goun tēn apo Babylōnos epanodon, mēkethʼ homoiōs hōs to prin dię̄rēmenou tou laou, tinas ēn eikos dēlousthai dia tou Ephraim ē autous tous tēn Ierousalēm oikoun- tas? hōn tēn polemikēn kai hoplitikēn dynamin mechri tōn ‘rōmai;kōn chronōn diarkesasan hē tou sōtēros hēmōn parousia entheǭ kai aporrētǭ dynamei kathei- len homoiōs tę̄ prophēteią.
You would find in the other prophecies too the whole nation named Ephraim with much reproach and accusation, as here. At any rate, after the return from Babylon, when the people were no longer divided as before, whom could Ephraim fitly signify but those who lived in Jerusalem? Their warlike and armed power, which lasted until Roman times, the coming of our Savior destroyed by a divine and secret power, as the prophecy said.
Hos 5:3 (allusion, low confidence)
Notes and citation
Summary: After the exile “Ephraim” means Jerusalem’s people, whose armed power Christ’s coming destroyed.
- The digital text has stray marks in “Roman” (‘ρωμαι·κῶν); translated by sense.
Notes on the original text
- Digital text corrected (OCR accent error): πὰν ἔθνος → πᾶν ἔθνος.
Cite (SBL): Eusebius, Dem. ev. 9.17.11 (Dindorf 3:616; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-11). (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).
9.17.12Dindorf 3:616–617
ταῦτα δὲ τὴν ἐξ ἐθνῶν ἐκκλησίαν εὐαγγελίζεται ὁ λόγος, οὐχ ἁπλῶς χαίρειν, ἀλλὰ καὶ σφόδρα χαίρειν αὐτῇ παρακελευόμενος, διὰ τὴν τοῦ θεοῦ λόγου εἰς αὐτὴν παρουσίαν ^ ἣν καὶ θυγατέρα τῆς ἐπουρανίου Σιῶν ἢ καὶ τῆς προτέρας συναγωγῆς ἀποκαλεῖ, διὰ τὸ πάντας ἡμᾶς τοὺς ἐξ ἐθνῶν εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότας γεν- νήματα εἶναι καὶ τέκνα Χριστοῦ καὶ τῶν ἀποστόλων αὐτοῦ, οἶα ἐκ μητρὸς τῆς τῶν Ἰουδαίων συναγωγῆς προελθόντας.
tauta de tēn ex ethnōn ekklēsian euangelizetai ho logos, ouch haplōs chairein, alla kai sphodra chairein autę̄ parakeleuomenos, dia tēn tou theou logou eis autēn parousian ^ hēn kai thygatera tēs epouraniou Siōn ē kai tēs proteras synagōgēs apokalei, dia to pantas hēmas tous ex ethnōn eis ton Christon tou theou pepisteukotas gen- nēmata einai kai tekna Christou kai tōn apostolōn autou, oia ek mētros tēs tōn Ioudaiōn synagōgēs proelthontas.
These things the word announces as good news to the church from the nations, bidding it not simply rejoice but rejoice greatly, because of the coming of the Word of God to it; and it calls it the daughter of the heavenly Zion, or else of the former synagogue, because all of us from the nations who have believed in the Christ of God are offspring and children of Christ and of his apostles, who came forth as from a mother, the synagogue of the Jews.
Zech 9:9 (allusion, high confidence) · Gal 4:26 (echo, medium confidence)
Notes and citation
Summary: The daughter of Zion is the church of the nations, born from Christ and his apostles as from the Jewish synagogue.
- The digital text has a stray “^”; it is disregarded.
Notes on the original text
- Digital text corrected (OCR breathing error): ἀπλῶς χαίρειν → ἁπλῶς χαίρειν.
Cite (SBL): Eusebius, Dem. ev. 9.17.12 (Dindorf 3:616–617; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-12). (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).
9.17.13Dindorf 3:617
καὶ τὸ ἐξῆς δὲ ἐπληροῦτο ἐπὶ τῇ τοῦ σωτῆρος ἡμῶν παρουσίᾳ.
kai to exēs de eplērouto epi tę̄ tou sōtēros hēmōn parousią.
And what follows was also fulfilled at our Savior’s coming.
Notes and citation
Summary: The rest of the prophecy was also fulfilled at Christ’s coming.
Cite (SBL): Eusebius, Dem. ev. 9.17.13 (Dindorf 3:617; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-13). (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).
9.17.14Dindorf 3:617
εἰρήνη γοῦν ἐξ ἐθνῶν γέγονεν ἀπὸ τῶν χρόνων τῆς ἀφίξεως αὐτοῦ οἵα οὐδεπώποτε· οὐκέτι γοῦν πόλεις πόλεσιν, ὡς τὸ πρὶν, πολεμοῦσιν, οὐδὲ ἔθνη ἔθνεσι συρράσσουσιν, οὐδʼ ὡς τὸ παλαιὸν ὁ τῶν ἀνθρώπων βίος ἀκαταστα- τεῖ, οὐδʼ Αθηναῖοι μὲν Λακεδαιμονίοις ἐπιστρατεύ- ονται, Σύροι δὲ Φοίνιξιν, Ἀράβιοι δὲ Παλαιστίνοις, καὶ Αἰγύπτιοι τοῖς πλησιοχώροις.
eirēnē goun ex ethnōn gegonen apo tōn chronōn tēs aphixeōs autou hoia oudepōpote; ouketi goun poleis polesin, hōs to prin, polemousin, oude ethnē ethnesi syrrassousin, oudʼ hōs to palaion ho tōn anthrōpōn bios akatasta- tei, oudʼ Athēnaioi men Lakedaimoniois epistrateu- ontai, Syroi de Phoinixin, Arabioi de Palaistinois, kai Aigyptioi tois plēsiochōrois.
At any rate, peace from the nations has come about since the times of his arrival such as never before. Cities no longer make war on cities as before, nor do nations clash with nations, nor is human life in turmoil as of old; Athenians no longer march against Spartans, nor Syrians against Phoenicians, Arabs against Palestinians, and Egyptians against their neighbours.
Zech 9:10 (allusion, high confidence)
Notes and citation
Summary: Since Christ came, cities and nations no longer war with one another as before.
Notes on the original text
- Digital text corrected (OCR error): έ)ς τὸ πρὶν → ὡς τὸ πρὶν; Λακεδαιμοḿοις → Λακεδαιμονίοις.
Cite (SBL): Eusebius, Dem. ev. 9.17.14 (Dindorf 3:617; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-14). (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).
9.17.15Dindorf 3:617
ἥνωται δὲ ἐξ ἐκείνου σὺν θεῷ τὰ πάντα, καὶ ἀληθῶς πλῆθος εἰ- ρήνης ἐξ ἐθνῶν ἐξ ἐκείνου καὶ εἰς δεῦρο γέγονεν ἀκο- λούθως τῇ προφητείᾳ· μόνος δὲ Ἰησοῦς καὶ ὁ διʼ αὐτοῦ κηρυχθεὶς τῆς εὐαγγελικῆς διδασκαλίας λόγος ἦρξεν τῶν ἀπὸ θαλάσσης ἕως θαλάσσης ἑῴας καὶ τῆς κατὰ δυόμενον ἥλιον, καὶ ἀπὸ ποταμῶν εἰς τὰς διεκβολὰς τῆς γῆς, ἀκολούθως τοῖς ἐν τῷ προφήτῃ προλελεγμένοις.
hēnōtai de ex ekeinou syn theǭ ta panta, kai alēthōs plēthos ei- rēnēs ex ethnōn ex ekeinou kai eis deuro gegonen ako- louthōs tę̄ prophēteią; monos de Iēsous kai ho diʼ autou kērychtheis tēs euangelikēs didaskalias logos ērxen tōn apo thalassēs heōs thalassēs heǭas kai tēs kata dyomenon hēlion, kai apo potamōn eis tas diekbolas tēs gēs, akolouthōs tois en tǭ prophētę̄ prolelegmenois.
Since then, by God’s help, all things have been united, and truly an abundance of peace from the nations has come about from then until now, in keeping with the prophecy. And Jesus alone, and the word of gospel teaching proclaimed through him, has ruled from sea to sea, from the eastern sea to that of the setting sun, and from rivers to the outlets of the earth, in keeping with what was foretold in the prophet.
Zech 9:10 (allusion, high confidence)
Notes and citation
Summary: An abundance of peace has come, and Christ’s gospel rules from sea to sea.
Cite (SBL): Eusebius, Dem. ev. 9.17.15 (Dindorf 3:617; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-15). (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).
9.17.16Dindorf 3:617
ἅπερ καὶ ὁ ^ Ἀκύλας ὧδέ πως ἡρμήνευσεν εἰπὼν καὶ λαλήσει εἰρήνην ἐν τοῖς ἔθνεσι, καὶ ἡ ἐξουσία αὐτοῦ ἀπὸ θαλάσσης ἴως θα- λάσσης, καὶ ἀπὸ ποταμῶν ἕως περάτων τῆς γῆς. ταῦτα δὲ τοῖς ἐν τῷ ὶVαλμῷ σύγκρινον τῷ ἐπιγεγραμ- μένῳ εἰς Σολομῶνα περὶ τοῦ υἱοῦ τοῦ βασιλέως, δη- Λάδη τοῦ ἐκ σπέρματος Σολομῶνος προελευσομένου, λεγομένοις, περὶ οὗ φησιν ὁ ΗΓαλμὸς ’ καὶ κατακυ- ριεύσει ἀπὸ θαλάσσης ἴως θαλάσσης, καὶ ἀπὸ ποτα- μῶν ἴως περάτων τῆς οἰκουμένης.”
haper kai ho ^ Akylas hōde pōs hērmēneusen eipōn kai lalēsei eirēnēn en tois ethnesi, kai hē exousia autou apo thalassēs iōs tha- lassēs, kai apo potamōn heōs peratōn tēs gēs. tauta de tois en tǭ iValmǭ synkrinon tǭ epigegram- menǭ eis Solomōna peri tou huiou tou basileōs, dē- Ladē tou ek spermatos Solomōnos proeleusomenou, legomenois, peri hou phēsin ho ĒGalmos ’ kai kataky- rieusei apo thalassēs iōs thalassēs, kai apo pota- mōn iōs peratōn tēs oikoumenēs.”
Aquila too rendered these things thus: “And he will speak peace among the nations, and his authority will be from sea to sea, and from rivers to the ends of the earth.” Compare these with what is said in the Psalm inscribed “For Solomon,” about the son of the king, that is, the one who would come from the seed of Solomon, of whom the Psalm says, “And he will have dominion from sea to sea, and from rivers to the ends of the inhabited world.”
Zech 9:10 (quotation, high confidence) · Ps 72:8 (71:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Aquila’s rendering of Zechariah agrees with Psalm 72, about the king’s son from Solomon’s seed.
- The digital text has Latin letters and stray marks in “Psalm”; translated by sense.
Cite (SBL): Eusebius, Dem. ev. 9.17.16 (Dindorf 3:617; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-16). (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).
9.17.17Dindorf 3:617–618
σημαίνει δὲ καὶ τὴν ἐνταῦθα δηλουμένην εἰρήνην ὁ αὐτὸς η·αλμὸς φά- σκων “άνατελεΐ έν ταΐς ήμέραις αυτού δικαιοσύνη και πλήθος ειρήνης! καϊ Ησαΐας δϊ τούτοις σνν- τρέχει di wn fhsi "καϊ σνγκόψουσι τάς μαχαίρας αύτών εις άροτρα καϊ τάς ξιβύνας αυτών είς δρέ- πανα, καϊ ού λήφεται έτι έθνος έπʼ έθνος μάχαιραν, καϊ ού μή μάθωσιν έτι πολεμεῖν.”
sēmainei de kai tēn entautha dēloumenēn eirēnēn ho autos ē;almos pha- skōn “anateleï en taïs ēmerais autou dikaiosynē kai plēthos eirēnēs! kaï Ēsaïas dï toutois snn- trechei di wn fhsi "kaï snnkopsousi tas machairas autōn eis arotra kaï tas xibynas autōn eis dre- pana, kaï ou lēphetai eti ethnos epʼ ethnos machairan, kaï ou mē mathōsin eti polemein.”
The same Psalm also indicates the peace shown here, saying, “In his days righteousness will spring up, and abundance of peace.” And Isaiah agrees with these, where he says, “And they will beat their swords into ploughs and their spears into sickles, and nation will no longer take up sword against nation, and they will no longer learn to make war.”
Ps 72:7 (71:7 LXX) (quotation, high confidence) · Isa 2:4 (quotation, high confidence)
Notes and citation
Summary: Psalm 72 and Isaiah 2 likewise foretell universal peace.
- The digital text of this section is damaged; translated by sense.
Cite (SBL): Eusebius, Dem. ev. 9.17.17 (Dindorf 3:617–618; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-17). (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).
9.17.18Dindorf 3:618
εύροις δʼ αν καϊ Μιχαίαν τούτοις σννάδοντα καϊ άλλους πλείους τών προφητών, έπιστήσας δϊ, ως έφην, τοΐς χρόνοις δυνήση συνιδεΐν ως άπο τών Αύγούστου χρόνων καϊ τής κατʼ αύτόν έπιλαμφάσης τού σωτήρος ημών έπι- φανείας τής 'Ρωμαίων μοναρχίας έπικρατησάσης αί πάλαι τών έθνών διελύθησαν διαστάσεις καϊ πολυαρ- χίαι, καϊ τόνδε έξ έκείνον τον τρόπον τέλονς ήρξατο τνγχάνειν τά τής προφητευομένης ειρήνης.
eurois dʼ an kaï Michaian toutois snnadonta kaï allous pleious tōn prophētōn, epistēsas dï, ōs ephēn, toïs chronois dynēsē synideïn ōs apo tōn Augoustou chronōn kaï tēs katʼ auton epilamphasēs tou sōtēros ēmōn epi- phaneias tēs 'Rōmaiōn monarchias epikratēsasēs ai palai tōn ethnōn dielythēsan diastaseis kaï polyar- chiai, kaï tonde ex ekeinon ton tropon telons ērxato tnnchanein ta tēs prophēteuomenēs eirēnēs.
You would find Micah agreeing with these, and many other prophets. And if, as I said, you attend to the times, you will be able to see that from the times of Augustus, when the appearing of our Savior shone forth under him and the Roman monarchy prevailed, the ancient divisions and multiple rules of the nations were dissolved, and in this way from then on the prophesied peace began to be fulfilled.
Mic 4:3 (allusion, high confidence)
Notes and citation
Summary: Micah and others agree; from Augustus and Christ’s appearing, the Roman monarchy ended the divisions of nations and the foretold peace began.
- The digital text of this section is damaged; translated by sense.
Cite (SBL): Eusebius, Dem. ev. 9.17.18 (Dindorf 3:618; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-18). (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).
9.17.19Dindorf 3:618
άλλα νύν μϊν τέως ηρξατο, έσται ότε πληρέστατα ή προφητεία συμπερασθήσεται, έπάν τό πλτ, ρωμα τών έθνών είσέλθη τό προς τού ίερόύ αποστόλου δεδηλω- μένον” Ἀπό Ψαλμού ριζʼ.
alla nyn mïn teōs ērxato, estai ote plērestata ē prophēteia symperasthēsetai, epan to plt, rōma tōn ethnōn eiselthē to pros tou ierou apostolou dedēlō- menon” Apo Psalmou rizʼ.
But now it has only begun; there will be a time when the prophecy is most fully completed, when the fullness of the nations comes in, as the holy apostle has shown. From Psalm 117.
Rom 11:25 (allusion, high confidence)
Notes and citation
Summary: The peace has only begun and will be complete when the fullness of the nations comes in; next comes Psalm 117.
- The digital text of this section is damaged; translated by sense. “From Psalm 117” (Psalm 118 in the English Bible) is the heading of the next chapter.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 9.17.19 (Dindorf 3:618; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-17-19). (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).
preface 9, chapter 18
9.18.1Dindorf 3:618
“Αίθον ον άπεδοκίμασαν οί οίκοδομονντες, ούτος έγενήθη είς κεφαλήν γωνίας, παρά κυρίου έγένετο αύτη, καϊ έστι θαυμαστή έν όφθαλμοΐς ημών. αὕτη ή ημέρα ην έποίησεν ό κύριος, άγαλλιασώμεθα καϊ εύφρανθώμεν έν αύτη. ω κύριε, σώσον δή, ω κύριε, εύόδωσον δή. ευλογημένος ό έρχόμενος έν ονόματι κυρίου, θεός κύριος, καϊ έπέφανεν ημἴν”
“Aithon on apedokimasan oi oikodomonntes, outos egenēthē eis kephalēn gōnias, para kyriou egeneto autē, kaï esti thaumastē en ophthalmoïs ēmōn. hautē ē ēmera ēn epoiēsen o kyrios, agalliasōmetha kaï euphranthōmen en autē. ō kyrie, sōson dē, ō kyrie, euodōson dē. eulogēmenos o erchomenos en onomati kyriou, theos kyrios, kaï epephanen ēmin”
“The stone which the builders rejected, this has become the head of the corner; this came about from the Lord, and it is marvellous in our eyes. This is the day which the Lord has made; let us exult and be glad in it. O Lord, save now; O Lord, prosper now. Blessed is he who comes in the name of the Lord. God is the Lord, and he has appeared to us.”
Ps 118:22–27 (117:22-27 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 118:22–27 (LXX 117): the rejected stone, the day the Lord has made, and “Blessed is he who comes.”
- The digital text of this section is badly damaged (Greek without accents); translated by sense.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.18.1 (Dindorf 3:618; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-18-1). (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).
9.18.2Dindorf 3:618–619
Τού σωτήρος ημών Ιησού Χριστού είσελθόν- τος πού είς τά [Ιεροσόλυμα, ότε κατά τήν προ ταύτης προφητείαν ὀχούμενος ὄνῳ τὴν ἐν τῷ Ζαχαρίᾳ πρόρρησιν ἐπλήρου, κατὰ τὸν θεῖον εὐαγγελιστὴν οἱ ὄχλοι προάγοντες αὐτὸν καὶ ἀκολουθοῦντες ἐπευφήμουν λέγοντες ‟ ὡς ἀννᾶ τῷ υἱῷ Δαβὶδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, ὡς ἀννᾶ ἐν τοῖς ὑψίστοις.
Tou sōtēros ēmōn Iēsou Christou eiselthon- tos pou eis ta [Ierosolyma, ote kata tēn pro tautēs prophēteian ochoumenos onǭ tēn en tǭ Zacharią prorrēsin eplērou, kata ton theion euangelistēn hoi ochloi proagontes auton kai akolouthountes epeuphēmoun legontes ‟ hōs anna tǭ huiǭ Dabid, eulogēmenos ho erchomenos en onomati kyriou, hōs anna en tois hypsistois.
When our Savior Jesus Christ entered Jerusalem, riding on a donkey according to the prophecy before this and fulfilling the prediction in Zechariah, according to the divine evangelist the crowds who went before and followed him acclaimed him, saying, “Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest.”
Matt 21:9 (quotation, high confidence) · Zech 9:9 (allusion, high confidence)
Notes and citation
Summary: At Christ’s entry into Jerusalem the crowds cried, “Hosanna to the Son of David.”
- The digital text of the first part of this section is damaged; translated by sense.
Cite (SBL): Eusebius, Dem. ev. 9.18.2 (Dindorf 3:618–619; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-18-2). (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).
9.18.3Dindorf 3:619
ὅτε καὶ εἰσελθόντος αὐτοῦ εἰς τὰ Ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λεγόντων, τίς ἐστὶν αὑτος; οἱ δὲ ὄχλοι ἔλεγον, οὗτός ἐστιν ὁ προφήτης Ἰησοῦς, ὁ ἀπὸ Ναζαρὲθ τῆς Γαλιλαίας.”
hote kai eiselthontos autou eis ta Hierosolyma eseisthē pasa hē polis legontōn, tis estin hautos? hoi de ochloi elegon, houtos estin ho prophētēs Iēsous, ho apo Nazareth tēs Galilaias.”
And when he entered Jerusalem, “the whole city was stirred, saying, Who is this? And the crowds said, This is the prophet Jesus, from Nazareth of Galilee.”
Matt 21:10–11 (quotation, high confidence)
Notes and citation
Summary: Matthew 21:10–11: the city asks who he is, and the crowds call him the prophet from Nazareth.
Notes on the original text
- Digital text corrected (OCR error): Ναξαρὲθ → Ναζαρὲθ.
Cite (SBL): Eusebius, Dem. ev. 9.18.3 (Dindorf 3:619; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-18-3). (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).
9.18.4Dindorf 3:619
ἐπεὶ τοίνυν ἐκ τοῦ προκειμένου Ψαλμοῦ εἴρηται τὸ “ὡς ἀννά, ” ὅπερ ἑρμηνευθὲν δηλοῖ ‟ σῶσον δή, ” τὸ δὲ Ἑβραικὸν ἀννᾶ Αδωναΐ ὡς ἀννᾶ περιέχει, ἀλλὰ καὶ τὸ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, ” ἐπειδήπερ καὶ αὐτὸ ἀπὸ τοῦ αὐτοῦ Ψαλμοῦ μετείληπται, ταῦτα δὲ σαφῶς ἐπὶ τὸν Χριστὸν τοῦ θεοῦ ἀνενήνεκται, εἰκότως εἰς αὐτὸν καὶ τὰ λοιπὰ τῆς προρρήσεως ἐξειλήφαμεν.
epei toinyn ek tou prokeimenou Psalmou eirētai to “hōs anna, ” hoper hermēneuthen dēloi ‟ sōson dē, ” to de Hebraikon anna Adōnaï hōs anna periechei, alla kai to eulogēmenos ho erchomenos en onomati kyriou, ” epeidēper kai auto apo tou autou Psalmou meteilēptai, tauta de saphōs epi ton Christon tou theou anenēnektai, eikotōs eis auton kai ta loipa tēs prorrēseōs exeilēphamen.
Since, then, “Hosanna” is said from the Psalm before us, which when translated means “Save now,” and the Hebrew has “Anna Adonai, hosanna,” and since “Blessed is he who comes in the name of the Lord” is also taken from the same Psalm, and these words have clearly been applied to the Christ of God, we have fittingly understood the rest of the prediction of him too.
Ps 118:25–26 (117:25-26 LXX) (quotation, high confidence)
Notes and citation
Summary: Since “Hosanna” and “Blessed is he who comes” are from this Psalm and applied to Christ, the rest of the Psalm refers to him as well.
- “Anna Adonai, hosanna” is Eusebius’s transliteration of the Hebrew of Psalm 118:25 (“Please, Lord, save now”).
Cite (SBL): Eusebius, Dem. ev. 9.18.4 (Dindorf 3:619; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-18-4). (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).
9.18.5Dindorf 3:619
οὗτος γὰρ ὢν τυγχάνει εὐλογημένος, ὁ καὶ διʼ ἑτέρου προφήτου ὠνομασμένος ‟ ὁ ἐρχόμενος τοῦ φήσαντος‘‘ ἔτι μικρὸν, καὶ ὁ ἐρχόμενος ἥξει, καὶ οὐ μὴ χρονίσῃ, ’ ὃς καὶ ἐλήλυθεν ἐν ὀνόματι κυρίου τοῦ θεοῦ καὶ πατρὸς αὑτοῦ. αὐτὸς δʼ ἂν εἴη καὶ θεὸς κύριος ὁ ἐπιφανεὶς ἡμῖν. ἐν ὀνόματι γοῦν τοῦ πατρὸς αὑτοῦ ὁμολογεῖ ἐληλυθέναι λέγων πρὸς τοὺς Ἰουδαίους ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ οὐ λαμβάνετέ με· ἄλλος ἐὰν ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε.’
houtos gar ōn tynchanei eulogēmenos, ho kai diʼ heterou prophētou ōnomasmenos ‟ ho erchomenos tou phēsantos‘‘ eti mikron, kai ho erchomenos hēxei, kai ou mē chronisę̄, ’ hos kai elēlythen en onomati kyriou tou theou kai patros hautou. autos dʼ an eiē kai theos kyrios ho epiphaneis hēmin. en onomati goun tou patros hautou homologei elēlythenai legōn pros tous Ioudaious egō elēlytha en tǭ onomati tou patros mou, kai ou lambanete me; allos ean elthę̄ en tǭ onomati tǭ idiǭ, ekeinon lēpsesthe.’
For he is the one who is blessed, who is also named by another prophet “he who comes,” who said, “Yet a little while, and he who comes will come and will not delay”; who also came in the name of the Lord, his God and Father. And he would be the Lord God who has appeared to us. At any rate, he acknowledges that he came in the name of his Father when he says to the Jews, “I have come in the name of my Father, and you do not receive me; if another comes in his own name, him you will receive.”
Hab 2:3 (quotation, high confidence) · Heb 10:37 (allusion, medium confidence) · John 5:43 (quotation, high confidence) · Ps 118:27 (117:27 LXX) (allusion, high confidence)
Notes and citation
Summary: Christ is “he who comes” in the Father’s name, and the Lord God who has appeared to us.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.18.5 (Dindorf 3:619; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-18-5). (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).
9.18.6Dindorf 3:619–620
αὐτὸς δὴ οὖν οὗτος ὁ ἐπιφανεὶς ἡμῖν θεὸς κύριος, ὁ εὐλογημένος, ὁ ἐλθὼν ἐν ὀνόματι κυρίου, αὐτὸς ἦν καὶ ὁ λίθος, ὃν ἀπεδοκίμασαν οἱ πάλαι πρότερον τὸν ἐκ περιτομῆς λαὸν διὰ τῆς Μωσαϊκῆς διδασκαλίας οἰκο- δομοῦντες, ὃς καὶ ἀποδοκιμασθεὶς ὑπʼ αὐτῶν εἰς κεφαλὴν ἑτέρας γωνίας τῆς ἐξ ἐθνῶν ἐκκλησίας κατέστη, ἣν ὡς μὴ τοῖς πᾶσιν ὁρωμένην, μόνοις δὲ τοῖς προφητικοῖς ὀφθαλμοῖς θαυμαστὴν εἶναί φησιν ὁ λόγος φάσκων καὶ ἔστι θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν
autos dē oun houtos ho epiphaneis hēmin theos kyrios, ho eulogēmenos, ho elthōn en onomati kyriou, autos ēn kai ho lithos, hon apedokimasan hoi palai proteron ton ek peritomēs laon dia tēs Mōsaïkēs didaskalias oiko- domountes, hos kai apodokimastheis hypʼ autōn eis kephalēn heteras gōnias tēs ex ethnōn ekklēsias katestē, hēn hōs mē tois pasin horōmenēn, monois de tois prophētikois ophthalmois thaumastēn einai phēsin ho logos phaskōn kai esti thaumastē en ophthalmois hēmōn
This very one, then, who has appeared to us as the Lord God, the blessed one, who came in the name of the Lord, was also the stone which those who of old built up the people of the circumcision by the Mosaic teaching rejected. Rejected by them, he was set as the head of another corner, the church from the nations, which the word says is marvellous, not as seen by all but by the prophetic eyes alone, saying, “And it is marvellous in our eyes.”
Ps 118:22–23 (117:22-23 LXX) (quotation, high confidence) · Matt 21:42 (allusion, medium confidence)
Notes and citation
Summary: Christ is the stone rejected by the builders of the old people and made head of the corner of the church from the nations.
Notes on the original text
- Digital text corrected (OCR breathing error; repeated syllables): οἱκο- δομοῦντες → οἰκο- δομοῦντες; κεφαλὴν φαλὴν → κεφαλὴν.
Cite (SBL): Eusebius, Dem. ev. 9.18.6 (Dindorf 3:619–620; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-18-6). (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).
9.18.7Dindorf 3:620
τὴν δὲ ἐπιφάνειαν αὐτοῦ πάλιν ἡμέραν ὀνομάζει ‟ ἣν ἐποίησεν ὁ κύριος, ” ἐπεὶ καὶ φῶς ἦν αὐτὸς τὸ ἀληθινὸν καὶ ἥλιος δικαιοσύνης καὶ ἡμέρα τοῦ θεοῦ, έν ᾗ γένοιτο καὶ ἡμᾶς εἰπεῖν ‟ αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ.” Καὶ τούτων δὲ τοῦτον συντετμημένων τὸν τρόπον καιρὸς καὶ ἐπὶ τὰς περὶ τοῦ πάθους αὐτοῦ μεταβῆναι προφητείας.
tēn de epiphaneian autou palin hēmeran onomazei ‟ hēn epoiēsen ho kyrios, ” epei kai phōs ēn autos to alēthinon kai hēlios dikaiosynēs kai hēmera tou theou, en hę̄ genoito kai hēmas eipein ‟ hautē hē hēmera hēn epoiēsen ho kyrios, agalliasōmetha kai euphranthōmen en autę̄.” Kai toutōn de touton syntetmēmenōn ton tropon kairos kai epi tas peri tou pathous autou metabēnai prophēteias.
And again it calls his appearing a day, “which the Lord has made,” since he was the true light and the sun of righteousness and the day of God, in which may it be granted to us too to say, “This is the day which the Lord has made; let us exult and be glad in it.” Now that these things have been summarized in this way, it is time to pass on to the prophecies about his passion.
Ps 118:24 (117:24 LXX) (quotation, high confidence) · John 1:9 (allusion, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence)
Notes and citation
Summary: Christ’s appearing is the day the Lord has made; next come the prophecies of the passion.
Notes on the original text
- Digital text corrected (OCR error; stray letter): πάλιν μέραν → πάλιν ἡμέραν; ἦν b αὐτὸς → ἦν αὐτὸς.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.18.7 (Dindorf 3:620; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-9-18-7). (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).
preface 10, chapter 0
10.0.1Dindorf 3:620
Μετὰ τὰς ἀποδεδομένας προρρήσεις περὶ τῆς εἰς ἀνθρώπους ἀφίξεως τοῦ προκηρυττομένου θεοῦ καλεῖ δὴ καιρὸς καὶ τὰ περὶ τὴν ἀπαλλαγὴν τοῦ ἐξ ἀνθρώπων αὐτοῦ βίου διεξελθεῖν, συνιδεῖν τε αὖθις οἷα συμβήσεσθαι περὶ αὐτὸν ἄνωθεν ἐκ τῶν προφητικῶν ἐθεσπίζετο χρόνων.
Meta tas apodedomenas prorrēseis peri tēs eis anthrōpous aphixeōs tou prokēryttomenou theou kalei dē kairos kai ta peri tēn apallagēn tou ex anthrōpōn autou biou diexelthein, synidein te authis hoia symbēsesthai peri auton anōthen ek tōn prophētikōn ethespizeto chronōn.
After the predictions given about the coming among human beings of the God proclaimed beforehand, the time now calls us to go through what concerns his departure from human life, and to see again what was foretold from of old, from the times of the prophets, as about to happen to him.
Notes and citation
Summary: Book 10 turns to prophecies of Christ’s departure from life.
Notes on the original text
- Digital text corrected (OCR error): ἐκ τόν προφητικῶν → ἐκ τῶν προφητικῶν.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.0.1 (Dindorf 3:620; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-10-0-1). (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).
10.0.2Dindorf 3:620
πρῶτα δὲ διελεύσομαι τὰ περὶ τῶν τὸν θάνατον αὐτῷ συσκευωρησαμένων, μέρος οὐ μικρὸν τυγχάνοντα τῆς προκειμένης προτάσεως. πρὸ δέ γε τοῦ λόγου τὰ πολλάκις ἡμῖν εἰρημένα περὶ τῆς κατʼ αὐτὸν οἰκονομίας τηρητέον ὅτι δὴ τὰ μὲν κατὰ τὴν θεότητα αὐτοῦ, τὰ δὲ κατὰ τὴν ἐνανθρώπησιν ἐπινοεῖται.
prōta de dieleusomai ta peri tōn ton thanaton autǭ syskeuōrēsamenōn, meros ou mikron tynchanonta tēs prokeimenēs protaseōs. pro de ge tou logou ta pollakis hēmin eirēmena peri tēs katʼ auton oikonomias tērēteon hoti dē ta men kata tēn theotēta autou, ta de kata tēn enanthrōpēsin epinoeitai.
First I shall go through what concerns those who contrived his death, which is no small part of the present subject. But before the argument we must keep in mind what we have often said about his dispensation: that some things are understood of his divinity, others of his incarnation.
Notes and citation
Summary: Eusebius will first treat those who plotted Christ’s death, keeping in mind the distinction between his divinity and humanity.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.0.2 (Dindorf 3:620; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-10-0-2). (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).
10.0.3Dindorf 3:620–621
πῆ μὲν γὰρ εἰσάγεται λόγος ὢν θεοῦ καὶ θεοῦ δύναμις καὶ θεοῦ σοφία, μεγάλης τε βουλῆς ἄγγελος, μέγας τε καὶ αἰώνιος ἀρχιερεὺς ὑπὲρ τῆς τῶν γεννητῶν ἁπάντων οὐσιώσεώς τε καὶ σωτηρίας ἱερωμένος, καὶ ἱλεούμενος τὸν πατέρα· πή δὲ ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου καὶ πρόβατον ἐπὶ σφαγὴν ἀγόμενον· τοῦτο δὲ ἦν τὸ ἀνθρώπειον σκῆνος, ὃ δίκην ἀμνοῦ καὶ προβάτου ἐκ τῆς ἡμετέρας ἀγέλης οἷά τις ἀρχιερεὺς ἀναλαβὼν καὶ τὴν ἀπαρχὴν τοῦ τῶν ἀνθρώπων γένους καλλιερησάμενος προσηγάγετο τῷ πατρὶ, διʼ οὗ καὶ τῇ τῶν ἀνθρώπων ὡμίλησε φύσει, οὐκ ἄλλως δυναμένῃ καὶ δυνάμεως ἀσωμάτου καὶ νοερᾶς ἐπηκόῳ γενέσθαι, οὐδέ τι μεῖζον σαρκῶν καὶ σωμάτων διʼ ὀφθαλμῶν σαρκὸς ἐπινοῆσαι.
pē men gar eisagetai logos ōn theou kai theou dynamis kai theou sophia, megalēs te boulēs angelos, megas te kai aiōnios archiereus hyper tēs tōn gennētōn hapantōn ousiōseōs te kai sōtērias hierōmenos, kai hileoumenos ton patera; pē de ho amnos tou theou ho airōn tēn hamartian tou kosmou kai probaton epi sphagēn agomenon; touto de ēn to anthrōpeion skēnos, ho dikēn amnou kai probatou ek tēs hēmeteras agelēs hoia tis archiereus analabōn kai tēn aparchēn tou tōn anthrōpōn genous kallierēsamenos prosēgageto tǭ patri, diʼ hou kai tę̄ tōn anthrōpōn hōmilēse physei, ouk allōs dynamenę̄ kai dynameōs asōmatou kai noeras epēkoǭ genesthai, oude ti meizon sarkōn kai sōmatōn diʼ ophthalmōn sarkos epinoēsai.
For in some places he is presented as the Word of God, the power of God and the wisdom of God, the Angel of Great Counsel, and the great and eternal high priest, serving as priest for the being and salvation of all things that have come to be, and propitiating the Father; in others as the Lamb of God who takes away the sin of the world, and a sheep led to slaughter. This was the human tent, which, like a lamb and sheep from our flock, he took up as a high priest, and, offering the firstfruits of the human race as a fair sacrifice, brought to the Father. Through it he also held converse with human nature, which could not otherwise become a hearer of a bodiless and spiritual power, nor conceive anything greater than flesh and bodies through eyes of flesh.
1 Cor 1:24 (allusion, high confidence) · Isa 9:6 (9:5 LXX) (allusion, high confidence) · Heb 4:14 (allusion, medium confidence) · John 1:29 (quotation, high confidence) · Isa 53:7 (allusion, high confidence)
Notes and citation
Summary: Christ is both the divine Word and high priest and the Lamb, his human body offered as firstfruits; through it he met human nature, which could not otherwise perceive him.
Notes on the original text
- Digital text corrected (repeated word): δυναμένῃ δυναμένῃ → δυναμένῃ.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.0.3 (Dindorf 3:620–621; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-10-0-3). (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).
10.0.4Dindorf 3:621
ὅσα τοίνυν ἐπὶ τὸ ταπεινότερον δόξειεν ἐν τοῖς προκειμένοις περὶ αὐτοῦ λέγεσθαι, ταῦτα τὸν ἀμνὸν ὁρᾶν τοῦ θεοῦ τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου καὶ τὸ σκῆνος τὸ ἀνθρώπειον ὑποβάλλει νοεῖν. ἀμνὸς μὲν γὰρ ἦν αἴρων τὴν ἁμαρτίαν τοῦ κόσμου κατὰ τὸν βαπτιστὴν Ἰωάννην τὸν λέγοντα ‟ ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ἀμνὸς δὲ ἦν καὶ ὁ ἐπὶ σφαγὴν ἀγόμενος κατὰ τὸ παρὰ τῷ Ἠσαίᾳ λόγιον φάσκον ‟ ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος ἄφωνος.
hosa toinyn epi to tapeinoteron doxeien en tois prokeimenois peri autou legesthai, tauta ton amnon horan tou theou ton aironta tēn hamartian tou kosmou kai to skēnos to anthrōpeion hypoballei noein. amnos men gar ēn airōn tēn hamartian tou kosmou kata ton baptistēn Iōannēn ton legonta ‟ ide ho amnos tou theou, ho airōn tēn hamartian tou kosmou, amnos de ēn kai ho epi sphagēn agomenos kata to para tǭ Ēsaią logion phaskon ‟ hōs probaton epi sphagēn ēchthē, kai hōs amnos enantion tou keirontos aphōnos.
So whatever in the passages before us may seem to be said of him in a humbler way suggests that we look to the Lamb of God who takes away the sin of the world and understand the human tent. For he was a lamb taking away the sin of the world according to John the Baptist, who said, “Behold the Lamb of God, who takes away the sin of the world”; and he was a lamb led to slaughter according to the saying in Isaiah, “He was led like a sheep to slaughter, and like a lamb before its shearer he is dumb.”
John 1:29 (quotation, high confidence) · Isa 53:7 (quotation, high confidence)
Notes and citation
Summary: The humbler sayings refer to the Lamb, Christ’s human nature, as John the Baptist and Isaiah describe him.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.0.4 (Dindorf 3:621; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-10-0-4). (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).
10.0.5Dindorf 3:621
περὶ τοῦ αὐτοῦ δὲ ὡς περὶ ἀμνοῦ ἐλέγετο καὶ τὸ ‘‘ἀπὸ τῶν ἁμαρτιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον. ἔδει γὰρ τὸν ἀμνὸν τοῦ θεοῦ, τὸν ὑπὸ τοῦ μεγάλου ἀρχιερέως ἀναληφθέντα ὑπὲρ τῶν λοιπῶν συγγενῶν ἀμνῶν καὶ ὑπὲρ πάσης τῆς ἀνθρωπίνης ἀγέλης, θυσίαν τῷ θεῷ προσαχθῆναι.
peri tou autou de hōs peri amnou elegeto kai to ‘‘apo tōn hamartiōn tou laou mou ēchthē eis thanaton. edei gar ton amnon tou theou, ton hypo tou megalou archiereōs analēphthenta hyper tōn loipōn syngenōn amnōn kai hyper pasēs tēs anthrōpinēs agelēs, thysian tǭ theǭ prosachthēnai.
And of the same, as of a lamb, it was said, “Because of the sins of my people he was led to death.” For the Lamb of God, taken up by the great high priest on behalf of the other kindred lambs and of the whole human flock, had to be brought to God as a sacrifice.
Isa 53:8 (quotation, high confidence)
Notes and citation
Summary: The Lamb, taken up by the great high priest for the whole human flock, had to be offered to God.
Notes on the original text
- Digital text corrected (OCR error (missing iota subscript)): τῷ θεῶ προσαχθῆναι → τῷ θεῷ προσαχθῆναι.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.0.5 (Dindorf 3:621; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-10-0-5). (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).
10.0.6Dindorf 3:621–622
ἐπειδὴ γὰρ διʼ ἀν- θρώπου ὁ θάνατος καὶ διʼ ἀνθρώπου ἡ ἀνάστασις ἡ ἐκ νεκρῶν” φησὶν ὁ ἀπόστολος‘‘ καὶ ὥσπερ διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα οὕτω καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς.”
epeidē gar diʼ an- thrōpou ho thanatos kai diʼ anthrōpou hē anastasis hē ek nekrōn” phēsin ho apostolos‘‘ kai hōsper diʼ henos paraptōmatos eis pantas anthrōpous eis katakrima houtō kai diʼ henos dikaiōmatos eis pantas anthrōpous eis dikaiōsin zōēs.”
“For since through a man came death, through a man also came the resurrection of the dead,” says the apostle; “and as through one trespass came condemnation for all people, so also through one act of righteousness came justification of life for all people.”
1 Cor 15:21 (quotation, high confidence) · Rom 5:18 (quotation, high confidence)
Notes and citation
Summary: Paul: death and resurrection, condemnation and justification come through one man.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.0.6 (Dindorf 3:621–622; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-10-0-6). (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).
10.0.7Dindorf 3:622
ἔνθεν καὶ αὐτὸς τοὺς μὲν ἑαυτοῦ μαθητὰς ζωὴν καὶ φῶς καὶ ἀλήθειαν ἑαυτὸν εἶναι καὶ τὰς λοιπὰς ἐπινοίας τῆς κατʼ αὐτὸν θεολογίας ἐπαίδευε, τοῖς δὲ ἀμυήτοις τῶν κατʼ αὐτὸν ἀπορρήτων ἔλεγε τί με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα; ” ὥσπερ οὖν τὰ τῆς θεολογίας ἰδιώματα ἐν τοῖς ἔμπροσθεν ἀποδέδοται, τὸν ὅμοιον δὴ τρόπον κἀνταῦθα τοῦ ἀμνοῦ τὰ ἀνθρωποπαθῆ παραστήσεται, τῶν πρὸ τοῦ πάθους αὐτοῦ μέσον ὄντων, ὁμοῦ τε ἄμφω τά τε κατὰ τὸν θεὸν καὶ τὰ κατὰ τὸν ἄνθρωπον αὐτοῦ περιειληθότων.
enthen kai autos tous men heautou mathētas zōēn kai phōs kai alētheian heauton einai kai tas loipas epinoias tēs katʼ auton theologias epaideue, tois de amyētois tōn katʼ auton aporrētōn elege ti me zēteite apokteinai anthrōpon, hos tēn alētheian hymin lelalēka? ” hōsper oun ta tēs theologias idiōmata en tois emprosthen apodedotai, ton homoion dē tropon kantautha tou amnou ta anthrōpopathē parastēsetai, tōn pro tou pathous autou meson ontōn, homou te amphō ta te kata ton theon kai ta kata ton anthrōpon autou perieilēthotōn.
Hence he himself taught his own disciples that he was life and light and truth, and the other conceptions of the theology concerning him; but to those uninitiated in his secrets he said, “Why do you seek to kill me, a man who has told you the truth?” As, then, the properties of his divinity were set out in what came before, so here in the same way the human sufferings of the Lamb will be presented, the things before his passion lying in between, embracing together both what belongs to him as God and what belongs to him as man.
John 14:6 (allusion, high confidence) · John 8:12 (allusion, medium confidence) · John 8:40 (quotation, high confidence)
Notes and citation
Summary: Christ taught his disciples his divinity but called himself a man to outsiders; now Eusebius turns to the human sufferings of the Lamb.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 10.0.7 (Dindorf 3:622; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-10-0-7). (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).
10.0.8Dindorf 3:622
τούτων χρησίμως ἡμῖν προτετηρημένων, ἤδη καὶ τῶν λογίων αὐτῶν ἐφαψώμεθα, περὶ τῆς Ἰούδα τοῦ προδότου καὶ τῶν σὺν αὐτῷ κατὰ τοῦ Χριστοῦ γενομένης συσκευῆς, περί τε τῶν ἀμφὶ τὸν καιρὸν τοῦ πάθους αὐτοῦ συμβεβηκότων.
toutōn chrēsimōs hēmin protetērēmenōn, ēdē kai tōn logiōn autōn ephapsōmetha, peri tēs Iouda tou prodotou kai tōn syn autǭ kata tou Christou genomenēs syskeuēs, peri te tōn amphi ton kairon tou pathous autou symbebēkotōn.
With these things usefully noted in advance, let us now take up the oracles themselves, about the plot made against Christ by Judas the betrayer and those with him, and about the things that happened around the time of his passion.
Notes and citation
Summary: Eusebius begins the oracles about Judas’s plot and the passion.
Cite (SBL): Eusebius, Dem. ev. 10.0.8 (Dindorf 3:622; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-17-1/#p-10-0-8). (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).