Demonstration of the Gospel 9.7.1–9.10.7

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

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

preface 9, chapter 7

9.7.1Dindorf 3:582–583

“ Ὁ κατσικών έν βοήθεια τού νφίστου έν σκέπη τού θεού τού ούρανού αυλισθησεται. έρεΐ τώ κυρίῳ, ἀντιλήπτωρ μου εἷ καὶ καταφυγή μου, ὁ θεός μου βοηθός μου, καὶ ἐλπιῶ ἐπʼ αὐτὸν, ὅτι αὐτὸς ῥύ- σεταί με ἐκ παγίδος θηρευτῶν καὶ ἀπὸ λόγου ταρα- χώδους. ἐν τοῖς μεταφρένοις αὑτοῦ ἐπισκιάσει σοὶ, καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς.

“ Ho katsikōn en boētheia tou nphistou en skepē tou theou tou ouranou aulisthēsetai. ereï tō kyriǭ, antilēptōr mou hei kai kataphygē mou, ho theos mou boēthos mou, kai elpiō epʼ auton, hoti autos rhy- setai me ek pagidos thēreutōn kai apo logou tara- chōdous. en tois metaphrenois hautou episkiasei soi, kai hypo tas pterygas autou elpieis.

“He who dwells in the help of the Most High will abide in the shelter of the God of heaven. He will say to the Lord, You are my protector and my refuge, my God, my helper, and I will hope in him; for he will rescue me from the snare of the hunters and from a troubling word. With his shoulders he will overshadow you, and under his wings you will hope.

Ps 91:1–4 (90:1-4 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 91:1–4 (LXX 90): the one who dwells in the help of the Most High is rescued from the hunters’ snare.

The digital text of the opening lines is damaged; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 9.7.1 (Dindorf 3:582–583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-1). (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).

9.7.2Dindorf 3:583

ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ, οὐ φοβηθήσῃ ἀπὸ φόβου νυκτερινοῦ, ἀπὸ βέλους πετομένου ἡμέρας, ἀπὸ πράγματος διαπορευομένου ἐν σκότει, ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ. πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς, καὶ μυριὰς ἐκ δεξιῶν σου, πρὸς σὲ δὲ οὐκ ἐγγιεῖ. πλὴν τοῖς ὀφθαλμοῖς σου κατανοήσεις, καὶ ἀνταπόδοσιν ἁμαρτωλῶν ὄψει. ὅτι σὺ, κύριε, ἡ ἐλπίς μου, τὸν ὕψιστον ἔθου καταφυγήν σου. οὐ προσελεύσεται πρὸς σὲ κακὰ, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου.

hoplǭ kyklōsei se hē alētheia autou, ou phobēthēsę̄ apo phobou nykterinou, apo belous petomenou hēmeras, apo pragmatos diaporeuomenou en skotei, apo symptōmatos kai daimoniou mesēmbrinou. peseitai ek tou klitous sou chilias, kai myrias ek dexiōn sou, pros se de ouk engiei. plēn tois ophthalmois sou katanoēseis, kai antapodosin hamartōlōn opsei. hoti sy, kyrie, hē elpis mou, ton hypsiston ethou kataphygēn sou. ou proseleusetai pros se kaka, kai mastix ouk engiei tǭ skēnōmati sou.

His truth will surround you with a shield; you will not fear the terror of the night, nor the arrow that flies by day, nor the thing that moves in darkness, nor mishap and the noonday demon. A thousand will fall at your side, and ten thousand at your right hand, but it will not come near you. Only with your eyes will you observe, and see the reward of sinners. For you, Lord, are my hope; you have made the Most High your refuge. No evil will come to you, and no scourge will come near your dwelling.

Ps 91:4–10 (90:4-10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 91:4–10 (LXX 90): no terror, arrow, or demon will harm the one who takes refuge in the Most High.

Notes on the original text

Digital text corrected (repeated word): κυκλώσει σε σε → κυκλώσει σε.

Cite (SBL): Eusebius, Dem. ev. 9.7.2 (Dindorf 3:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-2). (abbreviation not yet checked)

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9.7.3Dindorf 3:583

ὅτι τοῖς ἀγγέλοις αὑτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου. ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα. ”

hoti tois angelois hautou enteleitai peri sou, tou diaphylaxai se en pasais tais hodois sou. epi cheirōn arousi se, mēpote proskopsę̄s pros lithon ton poda sou. epi aspida kai basiliskon epibēsę̄, kai katapatēseis leonta kai drakonta. ”

For he will command his angels concerning you, to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone. You will tread upon the asp and the basilisk, and you will trample the lion and the dragon.”

Ps 91:11–13 (90:11-13 LXX) (quotation, high confidence) · Matt 4:6 (allusion, medium confidence)

Notes and citation

Summary: Psalm 91:11–13 (LXX 90): angels will guard him, and he will trample the asp and the dragon.

Cite (SBL): Eusebius, Dem. ev. 9.7.3 (Dindorf 3:583; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-3). (abbreviation not yet checked)

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9.7.4Dindorf 3:583–584

Ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, καθʼ ὃ ἐνηνθρώπει ἐπινοούμενος, ὁ κατοικῶν λέγεται ἐν βοηθείᾳ τοῦ ὑψίστου, ἐν σκέπη τοῦ θεοῦ καὶ πατρὸς αὐλιζόμενος. οὗτος δὴ οὖν μόνον τὸν πατέρα καὶ οὐδʼ ἕτερον καταφυγὴν ἐν τῷ καιρῷ τοῦ κατὰ τὸν διάβολον πειρασμοῦ κεκτημένος ἐρρύσθη ποτὲ ἐκ τῶν παγίδων τῶν ἀντικειμένων δυνάμεων, θηρευτῶν νῦν ὀνομαζομένων, ὁπηνίκα, οἷά τις κοινὸς ἄνθρωπος ‘‘ἀνήχθη εἰς τὴν ἔρημον, πειρασθῆναι ὑπὸ τοῦ διαβόλου, καὶ ἦν ἐν τῇ ἐρήμῳ τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας πει- ραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν, ὡς ὁ εὐαγγελιστὴς μαρτυρεῖ, μετὰ τῶν θηρίων.’

Ho sōtēr kai kyrios hēmōn Iēsous ho Christos tou theou, kathʼ ho enēnthrōpei epinooumenos, ho katoikōn legetai en boētheią tou hypsistou, en skepē tou theou kai patros aulizomenos. houtos dē oun monon ton patera kai oudʼ heteron kataphygēn en tǭ kairǭ tou kata ton diabolon peirasmou kektēmenos errysthē pote ek tōn pagidōn tōn antikeimenōn dynameōn, thēreutōn nyn onomazomenōn, hopēnika, hoia tis koinos anthrōpos ‘‘anēchthē eis tēn erēmon, peirasthēnai hypo tou diabolou, kai ēn en tę̄ erēmǭ tessarakonta hēmeras kai tessarakonta nyktas pei- razomenos hypo tou Satana, kai ēn, hōs ho euangelistēs martyrei, meta tōn thēriōn.’

Our Savior and Lord Jesus, the Christ of God, considered as having become man, is said to be the one who dwells in the help of the Most High, abiding in the shelter of his God and Father. He, then, having the Father alone and no other as his refuge at the time of the temptation by the devil, was once rescued from the snares of the opposing powers, here called hunters, when, like some ordinary man, “he was led up into the wilderness to be tempted by the devil, and was in the wilderness forty days and forty nights, being tempted by Satan, and he was,” as the evangelist testifies, “with the wild beasts.”

Ps 91:1 (90:1 LXX) (allusion, high confidence) · Matt 4:1–2 (quotation, high confidence) · Mark 1:13 (quotation, high confidence)

Notes and citation

Summary: The Psalm speaks of Christ as man, who took refuge in the Father when tempted in the wilderness among wild beasts.

The Gospel quotation combines Matthew 4:1–2 and Mark 1:13.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.4 (Dindorf 3:583–584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-4). (abbreviation not yet checked)

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9.7.5Dindorf 3:584

ποίων δὲ τούτων ἢ ὧν μνημονεύει ὁ μετὰ χεῖρας Ψαλμὸς, πρὸς τὸν ἐν βοηθείᾳ τοῦ ὑψίστου κατοικοῦντα λέγων ‟ ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα.” οὐ μόνον δὲ ἀπὸ τούτων ῥυσθήσεσθαι τὸν αὐτὸν, ἀλλὰ καὶ ἀπὸ λόγου ταραχώδους φησίν.

poiōn de toutōn ē hōn mnēmoneuei ho meta cheiras Psalmos, pros ton en boētheią tou hypsistou katoikounta legōn ‟ epi aspida kai basiliskon epibēsę̄, kai katapatēseis leonta kai drakonta.” ou monon de apo toutōn rhysthēsesthai ton auton, alla kai apo logou tarachōdous phēsin.

Which beasts, but those mentioned by the Psalm in hand, which says to the one who dwells in the help of the Most High, “You will tread upon the asp and the basilisk, and you will trample the lion and the dragon”? And it says that he will be rescued not only from these but also from a troubling word.

Ps 91:13 (90:13 LXX) (quotation, high confidence) · Ps 91:3 (90:3 LXX) (allusion, high confidence)

Notes and citation

Summary: The wild beasts are those of the Psalm, and he is also rescued from a troubling word.

Cite (SBL): Eusebius, Dem. ev. 9.7.5 (Dindorf 3:584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-5). (abbreviation not yet checked)

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9.7.6Dindorf 3:584

τίς δʼ ἂν εἴη καὶ οὗτος ἢ ὅνπερ αὐτῷ προύτεινεν ὁ πειράζων κατὰ τὸ ἱερὸν εὐαγγέλιον;

tis dʼ an eiē kai houtos ē honper autǭ prouteinen ho peirazōn kata to hieron euangelion?

And what would this be but the word the tempter put to him, according to the holy Gospel?

Matt 4:3 (allusion, high confidence)

Notes and citation

Summary: The troubling word is the tempter’s speech in the Gospel.

Cite (SBL): Eusebius, Dem. ev. 9.7.6 (Dindorf 3:584; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-6). (abbreviation not yet checked)

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9.7.7Dindorf 3:584–585

Τὸ δʼ αἴτιον τοῦ πειράζεσθαι τὸν τηλικοῦτον σωτῆρα ἡμῶν σκοπῆσαι ἄξιον. μέλλων ἐξ ἀνθρώπων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν τά τε ἐνοχλοῦντα πνεύματα καὶ τοὺς ἀκαθάρτους δαίμονας ἐξ αἰῶνος μακροῦ τῶν ἐπὶ γῆς πάντων διὰ τῆς πολυθέου δεισιδαιμονίας κεκρατηκότας ἐλαύνειν, οὐκ ἐκ τοῦ ἀφανοῦς ὥσπερ ἐπικρυπτόμενος ἐπὶ τὰ εἰρημένα παρῄει, τοῖς παρενοχλοῦσι δὲ πρότερον ἀοράτοις ἄρχουσι διʼ οὗ ἀνείληφεν ἀνθρώπου ἐπιστρατεύσας, καὶ εἰς μέσον αὐτοῦ τοῦ διαβόλου καὶ παντὸς τοῦ δαιμονικοῦ στίφους παρελθὼν, ἐπιβάς τε ἀσπίδι καὶ βασιλίσκῳ, καὶ καταπατήσας λέοντα καὶ δράκοντα, καὶ πολὺ πρότερον καθελὼν τῶν ἀρχοντικῶν ἐχθρῶν χιλιάδας καὶ μυριάδας, τὰς μὲν ἐκ τῶν δεξιῶν, τὰς δὲ ἐκ τῶν εὐωνύμων πολεμούσας, ἀρχάς τε καὶ ἐξουσίας, καὶ δὴ καὶ ‟ τοὺς λεγομένους κοσμοκράτορας τοῦ σκότους τούτου, τά τε πνευματικὰ τῆς πονηρίας, ” πάντα δὴ οὖν ταῦτα τὸ μηδὲν ἰσχύειν ἀπελέγξας, καὶ τέλος αὐτὸν τὸν τῶν κακῶν ἔξαρχον διάβολον τῷ λόγῳ τοῦ στόματος αὑτοῦ μακρὰν ἀπο- σοβήσας, διελθών τε καὶ ἐμπεριπατήσας τὴν ἀντι- κειμένην ἅπασαν δύναμιν, καὶ ἑαυτὸν μὲν παρασχὼν τοῖς θέλουσι προσιέναι καὶ πειράζειν, μηδενὸς δὲ στῆναι πρὸς αὐτὸν δεδυνημένου, οὕτως ἐπὶ τὴν τῶν ἀνθρώπων σωτηρίαν παρῄει. διὸ καὶ ὁρῶντες αὐτὸν οἶ δαίμονες ἐπεγίνωσκον ἀπὸ τῆς προδηλωθείσης κατὰ τὴν ἔρημον διατριβῆς, φάσκοντες αὐτῷ ‟τί ἡμῖν καὶ σοὶ Ἰησοῦ υἱὲ τοῦ θεοῦ;”

To dʼ aition tou peirazesthai ton tēlikouton sōtēra hēmōn skopēsai axion. mellōn ex anthrōpōn pasan noson kai pasan malakian ta te enochlounta pneumata kai tous akathartous daimonas ex aiōnos makrou tōn epi gēs pantōn dia tēs polytheou deisidaimonias kekratēkotas elaunein, ouk ek tou aphanous hōsper epikryptomenos epi ta eirēmena parę̄ei, tois parenochlousi de proteron aoratois archousi diʼ hou aneilēphen anthrōpou epistrateusas, kai eis meson autou tou diabolou kai pantos tou daimonikou stiphous parelthōn, epibas te aspidi kai basiliskǭ, kai katapatēsas leonta kai drakonta, kai poly proteron kathelōn tōn archontikōn echthrōn chiliadas kai myriadas, tas men ek tōn dexiōn, tas de ek tōn euōnymōn polemousas, archas te kai exousias, kai dē kai ‟ tous legomenous kosmokratoras tou skotous toutou, ta te pneumatika tēs ponērias, ” panta dē oun tauta to mēden ischyein apelenxas, kai telos auton ton tōn kakōn exarchon diabolon tǭ logǭ tou stomatos hautou makran apo- sobēsas, dielthōn te kai emperipatēsas tēn anti- keimenēn hapasan dynamin, kai heauton men paraschōn tois thelousi prosienai kai peirazein, mēdenos de stēnai pros auton dedynēmenou, houtōs epi tēn tōn anthrōpōn sōtērian parę̄ei. dio kai horōntes auton oi daimones epeginōskon apo tēs prodēlōtheisēs kata tēn erēmon diatribēs, phaskontes autǭ ‟ti hēmin kai soi Iēsou huie tou theou?”

It is worth considering why so great a Savior of ours was tempted. Since he was about to drive out from human beings every disease and every sickness, and the troubling spirits and the unclean demons which for a long age had ruled all on earth through the superstition of many gods, he did not approach these things from concealment, as if hiding himself. Rather, he first made war, through the man he had assumed, on the invisible rulers who troubled humankind, advancing into the midst of the devil himself and the whole demonic horde. He trod on asp and basilisk, trampled lion and dragon, and long before overthrew thousands and tens of thousands of the ruling enemies who warred on the right and on the left, principalities and powers, and indeed “those called the world-rulers of this darkness and the spiritual forces of wickedness.” Having proved that all these had no strength, and at last driving far off by the word of his mouth the devil himself, the leader of evils, he passed through and walked about in the midst of the whole opposing power, offering himself to those who wished to approach and tempt him, while none could stand against him; and so he came forward to the salvation of human beings. That is why the demons, seeing him, recognized him from the time in the wilderness described above, and said to him, “What have we to do with you, Jesus, Son of God?”

Matt 4:23 (allusion, high confidence) · Ps 91:7 (90:7 LXX) (allusion, high confidence) · Ps 91:13 (90:13 LXX) (allusion, high confidence) · Eph 6:12 (quotation, high confidence) · Col 2:15 (echo, medium confidence) · Matt 8:29 (quotation, high confidence)

Notes and citation

Summary: Christ was tempted so that, before healing humanity, he might openly defeat the devil and all demonic powers, who therefore recognized him.

Notes on the original text

Digital text corrected (OCR accent error): τοὐ πειράζεσθαι → τοῦ πειράζεσθαι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.7 (Dindorf 3:584–585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-7). (abbreviation not yet checked)

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9.7.8Dindorf 3:585

Ταῦτα μὲν οὑν περὶ τῶνδε. τὰ δὲ ἐξῆς τοῦ Ψαλμοῦ πρὸς αὐτὸν ἀναπεφώνηται τὸν Χριστὸν ἀπὸ ‟ ἐν τοῖς μεταφρένοις αὑτοῦ ἐπισκιάσει σοι, ” δηλονότι ὁ ὕψιστος ‟ καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς, ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ.” καὶ ἐπει- δήπερ ἡμέραις τεσσαράκοντα καὶ ταῖς τοσαύταις νυξὶν ἐπειράζετο, περὶ μὲν τῶν ἀμφὶ τὰς νύκτας ἐπιόντων αὐτῷ λέλεκται οὐ φοβηθήσῃ ἀπὸ φόβου πολεμούντων περὶ δὲ τῶν ἀμφὶ τὰς ἡμέρας αὐτὸν πολεμούντων τὸ ‟ ἀπὸ βέλους πετομένου ἡμέρας.

Tauta men houn peri tōnde. ta de exēs tou Psalmou pros auton anapephōnētai ton Christon apo ‟ en tois metaphrenois hautou episkiasei soi, ” dēlonoti ho hypsistos ‟ kai hypo tas pterygas autou elpieis, hoplǭ kyklōsei se hē alētheia autou.” kai epei- dēper hēmerais tessarakonta kai tais tosautais nyxin epeirazeto, peri men tōn amphi tas nyktas epiontōn autǭ lelektai ou phobēthēsę̄ apo phobou polemountōn peri de tōn amphi tas hēmeras auton polemountōn to ‟ apo belous petomenou hēmeras.

So much for these things. The rest of the Psalm is addressed to Christ himself, beginning from “With his shoulders he will overshadow you,” that is, the Most High, “and under his wings you will hope; his truth will surround you with a shield.” And since he was tempted for forty days and as many nights, of those who attacked him by night it is said, “You will not fear the terror of the night,” and of those who warred against him by day, “the arrow that flies by day.”

Ps 91:4–5 (90:4-5 LXX) (quotation, high confidence) · Matt 4:2 (allusion, high confidence)

Notes and citation

Summary: The Psalm’s night terrors and day arrows correspond to the forty days and nights of Christ’s temptation.

The digital text reads “the terror of those who make war” (πολεμούντων) in the first quotation, an apparent slip for νυκτερινοῦ (“of the night”); translated by the Psalm.

Cite (SBL): Eusebius, Dem. ev. 9.7.8 (Dindorf 3:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-8). (abbreviation not yet checked)

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9.7.9Dindorf 3:585

καὶ αὖθις περὶ μὲν τῶν ἐν νυκτὶ ‟ ἀπὸ πράγματος ἐν σκότει διαπορευομένου·” περὶ δὲ τῶν ἐν ἡμέρᾳ ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ.

kai authis peri men tōn en nykti ‟ apo pragmatos en skotei diaporeuomenou;” peri de tōn en hēmerą apo symptōmatos kai daimoniou mesēmbrinou.

And again, of those by night, “from the thing that moves in darkness,” and of those by day, “from mishap and the noonday demon.”

Ps 91:6 (90:6 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm’s night and noonday dangers are the powers that tempted Christ by night and by day.

Cite (SBL): Eusebius, Dem. ev. 9.7.9 (Dindorf 3:585; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-9). (abbreviation not yet checked)

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9.7.10Dindorf 3:585–586

εἶτʼ ἐπείπερ ἐν τῷ πειράζειν δυνάμεις πονηραὶ ἐκύκλουν αὐτὸν, αἶ μὲν τὰ δεξιὰ πλευρὰ συνεῖχον αὐτοῦ, πολὺ δὲ πλείους τῶν ἀριστερῶν, ὡς ἂν κραταιότερα μέρη τὰ δεξιὰ, εἰκότως αὐτῷ ἐπιλέγεται πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς καὶ μυριὰς ἐκ δεξιῶν σου, πρὸς σὲ δὲ οὐκ ἐγγιεῖ·” κλίτους ἀντὶ τοῦ ἀριστεροῦ ὠνομασμένου, παρασεσιωπημένου δὲ εἰκότως τοῦ ὀνόματος τοὐ ἀριστεροῦ, τῷ μηδὲν σκαιὸν μηδὲ ἀριστερὸν εὑρίσκεσθαι ἐν αὐτῷ. καὶ ἐπειδὴ ὅλη μυριὰς, ὁμοῦ δὲ καὶ χιλιὰς ἔκ τε τοῦ κλίτους αὐτοῦ καὶ ἀπὸ τῶν δεξιῶν πεσεῖσθαι λέγονται, εἰκότως ἐπὶ τούτοις ἐξῆς εἴρηται ‘‘πλὴν τοῖς ὀφθαλμοῖς σου κατανοήσεις, καὶ ἀνταπόδοσιν ἁμαρτωλῶν ὄψει.·

eitʼ epeiper en tǭ peirazein dynameis ponērai ekykloun auton, ai men ta dexia pleura syneichon autou, poly de pleious tōn aristerōn, hōs an krataiotera merē ta dexia, eikotōs autǭ epilegetai peseitai ek tou klitous sou chilias kai myrias ek dexiōn sou, pros se de ouk engiei;” klitous anti tou aristerou ōnomasmenou, parasesiōpēmenou de eikotōs tou onomatos tou aristerou, tǭ mēden skaion mēde aristeron heuriskesthai en autǭ. kai epeidē holē myrias, homou de kai chilias ek te tou klitous autou kai apo tōn dexiōn peseisthai legontai, eikotōs epi toutois exēs eirētai ‘‘plēn tois ophthalmois sou katanoēseis, kai antapodosin hamartōlōn opsei.;

Then, since in the temptation evil powers surrounded him, some holding his right side, but far more than those on the left, as the right side was the stronger part, it is fittingly said to him, “A thousand will fall at your side, and ten thousand at your right hand, but it will not come near you,” “side” being named in place of “left,” the word “left” being fittingly passed over in silence, because nothing sinister or left-handed was found in him. And since a whole ten thousand, together with a thousand, are said to fall at his side and at his right, it is fittingly said next, “Only with your eyes will you observe, and see the reward of sinners.”

Ps 91:7–8 (90:7-8 LXX) (quotation, high confidence)

Notes and citation

Summary: The thousand at his side and ten thousand at his right are the evil powers of the temptation; “left” is avoided because nothing sinister was in him.

Eusebius plays on σκαιός, “left” and “ill-omened.”

Cite (SBL): Eusebius, Dem. ev. 9.7.10 (Dindorf 3:585–586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-10). (abbreviation not yet checked)

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9.7.11Dindorf 3:586

καὶ ἔσται ταῦτα, φησὶ, περὶ σὲ τὸν Χριστὸν τοῦ θεοῦ, ‟ ἐπειδήπερ σὺ αὐτὸς, ὦ κύριε, ὃς τυγχάνεις ὢν ἡ ἐμὴ ἐλπὶς, τὸν ὕψιστον ἔθου καταφυγήν σου.”

kai estai tauta, phēsi, peri se ton Christon tou theou, ‟ epeidēper sy autos, ō kyrie, hos tynchaneis ōn hē emē elpis, ton hypsiston ethou kataphygēn sou.”

And these things will happen, it says, around you, the Christ of God, “since you yourself, O Lord, who are my hope, have made the Most High your refuge.”

Ps 91:9 (90:9 LXX) (quotation, high confidence)

Notes and citation

Summary: These things happen around Christ because he, the Psalmist’s hope, made the Most High his refuge.

Notes on the original text

Digital text corrected (repeated syllables): καταφυγήν φυγήν σου → καταφυγήν σου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.11 (Dindorf 3:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-11). (abbreviation not yet checked)

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9.7.12Dindorf 3:586

ἔνθα καὶ ἐπιστήσεις τίνα τρόπον ὁ προφήτης πρὸς αὐτὸν τὸν κύριόν φησιν ὅτι σὺ, κύριε, ἐλπίς μου, τὸν ὕψιστον ἔθου καταφυγήν σου, ” διαιρῶν ἀκριβῶς ἕτερον ἰδίως κύριον καὶ τὸν τούτου πατέρα θεὸν ὕψιστον.

entha kai epistēseis tina tropon ho prophētēs pros auton ton kyrion phēsin hoti sy, kyrie, elpis mou, ton hypsiston ethou kataphygēn sou, ” diairōn akribōs heteron idiōs kyrion kai ton toutou patera theon hypsiston.

Here too you will notice how the prophet says to the Lord himself, “For you, Lord, are my hope; you have made the Most High your refuge,” distinguishing exactly one who is Lord in a proper sense and his Father, God Most High.

Ps 91:9 (90:9 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm distinguishes the Lord, Christ, from his Father, God Most High.

Eusebius’s distinction between the Lord and the Most High is part of his subordinationist theology; translated as written.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.12 (Dindorf 3:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-12). (abbreviation not yet checked)

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9.7.13Dindorf 3:586

διὸ ἐπειδήπερ αὐτὸν ὡς πατέρα καὶ θεὸν ὕψιστον καταφυγὴν ἑαυτοῦ ὁ Χριστὸς τέθειται, λέλεκται αὐτῷ τὸ ‟ οὐ προσελεύ- σεται πρὸς σὲ κακὰ, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου, ὅτι τοῖς ἀγγέλοις αὑτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου. ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.”

dio epeidēper auton hōs patera kai theon hypsiston kataphygēn heautou ho Christos tetheitai, lelektai autǭ to ‟ ou proseleu- setai pros se kaka, kai mastix ouk engiei tǭ skēnōmati sou, hoti tois angelois hautou enteleitai peri sou, tou diaphylaxai se en pasais tais hodois sou. epi cheirōn arousi se, mēpote proskopsę̄s pros lithon ton poda sou.”

Therefore, since Christ has made him, as Father and God Most High, his refuge, it is said to him: “No evil will come to you, and no scourge will come near your dwelling; for he will command his angels concerning you, to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone.”

Ps 91:10–12 (90:10-12 LXX) (quotation, high confidence)

Notes and citation

Summary: Because Christ took the Father as refuge, the Psalm promises him protection and the angels’ care.

Cite (SBL): Eusebius, Dem. ev. 9.7.13 (Dindorf 3:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-13). (abbreviation not yet checked)

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9.7.14Dindorf 3:586

καὶ ἐπιμελῶς γε τήρει τίνα τρόπον ἐν τῷ ‟ὅτι σὺ, κύριε, ἐλπίς μου, τὸν ὕψιστον ἔθου καταφυγήν σου” τὸ κύριε διὰ τοῦ τετραγράμμου ὀνόματος ἐν τῷ Ἑβραϊκῷ φέρεται, ὅπερ ἀνεκφώνητον εἶναι λέγοντες Ἑβραίων παῖδες ἐπὶ μόνου τοῦ θεοῦ παραλαμβάνειν εἰώθασιν, ἡμεῖς δὲ καὶ ἐπὶ τῆς τοῦ λόγου θεότητος ἐν πλείσταις κείμενον γραφαῖς προαπεδείξαμεν, ὥσπερ καὶ ἐν τῷ μετὰ χεῖρας Ψαλμῷ, ὅς φησιν εἰς πρόσωπον αὐτοῦ τοῦ κυρίου ‟ ὅτι σὺ, κύριε, ἐλπίς μου, τὸν ὕψιστον ἔθου καταφυγήν σου, ” μονονουχὶ λέγων ὅτι σὺ αὐτὸς, ὦ κύριε, ὃς ἐμοῦ τοῦ ταῦτα προφητεύοντος ἐλπὶς ὢν τυγχάνεις, μείζονα σαυτοῦ τὸν θεὸν τὸν ὕψιστον εἰδὼς ἐκεῖνον, αὐτὸν ἔθου καταφυγήν σου.

kai epimelōs ge tērei tina tropon en tǭ ‟hoti sy, kyrie, elpis mou, ton hypsiston ethou kataphygēn sou” to kyrie dia tou tetragrammou onomatos en tǭ Hebraïkǭ pheretai, hoper anekphōnēton einai legontes Hebraiōn paides epi monou tou theou paralambanein eiōthasin, hēmeis de kai epi tēs tou logou theotētos en pleistais keimenon graphais proapedeixamen, hōsper kai en tǭ meta cheiras Psalmǭ, hos phēsin eis prosōpon autou tou kyriou ‟ hoti sy, kyrie, elpis mou, ton hypsiston ethou kataphygēn sou, ” mononouchi legōn hoti sy autos, ō kyrie, hos emou tou tauta prophēteuontos elpis ōn tynchaneis, meizona sautou ton theon ton hypsiston eidōs ekeinon, auton ethou kataphygēn sou.

And observe carefully how, in “For you, Lord, are my hope; you have made the Most High your refuge,” “Lord” is represented in the Hebrew by the four-letter name, which the children of the Hebrews say is unutterable and customarily use of God alone; but we have shown earlier that it stands in very many Scriptures of the divinity of the Word too, as also in the Psalm in hand, which says to the person of the Lord himself, “For you, Lord, are my hope; you have made the Most High your refuge,” all but saying: For you yourself, O Lord, who are the hope of me who prophesy these things, knowing God Most High to be greater than yourself, have made him your refuge.

Ps 91:9 (90:9 LXX) (quotation, high confidence) · John 14:28 (echo, medium confidence)

Notes and citation

Summary: The Tetragrammaton here refers to the Word, who, the Psalm implies, knows God Most High as greater than himself.

Eusebius’s statement that the Word knows the Most High as “greater than himself” reflects his subordinationist theology; translated as written.

Topics: Trinity, Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.14 (Dindorf 3:586; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-14). (abbreviation not yet checked)

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9.7.15Dindorf 3:586–587

ὅθεν καὶ ἐν ἀρχῇ ἐλέγετο τοῦ Ψαλμοῦ περὶ τοῦ αὐτοῦ ‟ὁ κατοικῶν ἐν βοηθείᾳ τοῦ ὑψίστου ἐν σκέπῃ τοῦ θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται, ἐρεῖ τῷ κυρίῳ, ἀντιλήπτωρ μου εἷ καὶ καταφυγή μου, ὁ θεός μου, βοηθός μου, καὶ ἐλπιῶ ἐπʼ αὐτόν.’

hothen kai en archę̄ elegeto tou Psalmou peri tou autou ‟ho katoikōn en boētheią tou hypsistou en skepę̄ tou theou tou ouranou aulisthēsetai, erei tǭ kyriǭ, antilēptōr mou hei kai kataphygē mou, ho theos mou, boēthos mou, kai elpiō epʼ auton.’

Hence at the beginning of the Psalm too it was said of the same one, “He who dwells in the help of the Most High will abide in the shelter of the God of heaven; he will say to the Lord, You are my protector and my refuge, my God, my helper, and I will hope in him.”

Ps 91:1–2 (90:1-2 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm’s opening likewise describes Christ taking refuge in the Most High.

Cite (SBL): Eusebius, Dem. ev. 9.7.15 (Dindorf 3:586–587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-15). (abbreviation not yet checked)

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9.7.16Dindorf 3:587

ἐπειδὴ τοίνυν σὺ, κύριε, τὸν ὕψιστον ἔθου καταφυγήν σου, τούτου χάριν ‘αὐτὸς ὁ ὕψιστος” φησὶ ‟ ῥύσεταί σε ἐκ παγίδος θηρευτῶν, καὶ ἀπὸ λόγου ταραχώδους, καὶ ἐν τοῖς μεταφρένοις αὑτοῦ ἐπισκιάσει σοι.” διόπερ τὴν τοιαύτην ἔχων πατρικὴν τοῦ ὑψίστου βοήθειαν οὐ φοβηθήσῃ ἀπὸ φόβου νυκτερινοῦ οὔτε ἀπό τινος τῶν προκατειλεγμένων, ἀλλὰ οὐδὲ ἐκ τῶν ἐξῆς ἐπιφερομένων.

epeidē toinyn sy, kyrie, ton hypsiston ethou kataphygēn sou, toutou charin ‘autos ho hypsistos” phēsi ‟ rhysetai se ek pagidos thēreutōn, kai apo logou tarachōdous, kai en tois metaphrenois hautou episkiasei soi.” dioper tēn toiautēn echōn patrikēn tou hypsistou boētheian ou phobēthēsę̄ apo phobou nykterinou oute apo tinos tōn prokateilegmenōn, alla oude ek tōn exēs epipheromenōn.

Since, then, you, Lord, have made the Most High your refuge, for this reason “the Most High himself,” it says, “will rescue you from the snare of the hunters and from a troubling word, and with his shoulders he will overshadow you.” Therefore, having such fatherly help from the Most High, you will not fear the terror of the night, nor any of the things listed before, nor even those added afterwards.

Ps 91:3–5 (90:3-5 LXX) (quotation, high confidence)

Notes and citation

Summary: With the Father’s help Christ need fear none of the dangers the Psalm lists.

Notes on the original text

Digital text corrected (doubled comma): σὺ,, κύριε → σὺ, κύριε.

Cite (SBL): Eusebius, Dem. ev. 9.7.16 (Dindorf 3:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-16). (abbreviation not yet checked)

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9.7.17Dindorf 3:587

'' ἐπεὶ γὰρ σὺ, κύριε, τὸν ὕψιστον ἔθου καταφυγήν σου, διὰ τοῦτο οὐ προσελεύσεται πρὸς σὲ κακὰ, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου.” μάστιγας δὲ τὰς ἀπὸ δαιμόνων ἐνεργείας καὶ ἐν τοῖς εὐαγγελίοις ὀνομαζομένας ἂν εὕροις, ἃς οὐδὲ πλησιάζειν τολμᾶν τῷ σκηνώματι τοῦ Χριστοῦ, τουτέστι τῷ σώματι αὐτοῦ, δυνατὰς εἶναί φησι.

'' epei gar sy, kyrie, ton hypsiston ethou kataphygēn sou, dia touto ou proseleusetai pros se kaka, kai mastix ouk engiei tǭ skēnōmati sou.” mastigas de tas apo daimonōn energeias kai en tois euangeliois onomazomenas an heurois, has oude plēsiazein tolman tǭ skēnōmati tou Christou, toutesti tǭ sōmati autou, dynatas einai phēsi.

“For since you, Lord, have made the Most High your refuge, therefore no evil will come to you, and no scourge will come near your dwelling.” You would find the workings of demons called scourges in the Gospels too; the Psalm says they cannot even dare to approach Christ’s dwelling, that is, his body.

Ps 91:9–10 (90:9-10 LXX) (quotation, high confidence) · Mark 3:10 (allusion, medium confidence)

Notes and citation

Summary: The “scourges” are demonic afflictions, which cannot approach Christ’s dwelling, his body.

In the Gospels μάστιξ (“scourge,” “affliction”) is used of diseases (e.g. Mark 5:29).

Notes on the original text

Digital text corrected (OCR error): σκνηνώματι → σκηνώματι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.17 (Dindorf 3:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-17). (abbreviation not yet checked)

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9.7.18Dindorf 3:587

πῶς γὰρ ὅτε λόγῳ μόνον αὐτὰς ἐξ ἀνθρώπων ἤλαυνε; περὶ τούτου δὲ τοῦ σκηνώματος καὶ ὁ Δαβίδ ποτε ὤμοσε τῷ κυρίῳ, καὶ ηὔξατο τῷ θεῷ Ἰακὼβ λέγων ‟ εἰ ἀναβήσομαι ἐπὶ κλίνης στρωμνῆς μου, εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμὸν, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου, ἕως οὗ εὕρω τόπον τῷ κυρίῳ, σκήνωμα τῷ θεῷ Ἰακώβ.”

pōs gar hote logǭ monon autas ex anthrōpōn ēlaune? peri toutou de tou skēnōmatos kai ho Dabid pote ōmose tǭ kyriǭ, kai ēuxato tǭ theǭ Iakōb legōn ‟ ei anabēsomai epi klinēs strōmnēs mou, ei dōsō hypnon tois ophthalmois mou, kai tois blepharois mou nystagmon, kai anapausin tois krotaphois mou, heōs hou heurō topon tǭ kyriǭ, skēnōma tǭ theǭ Iakōb.”

For how could they, when he drove them out of human beings by a word alone? And concerning this dwelling David too once swore to the Lord and vowed to the God of Jacob, saying: “If I go up onto the bed of my couch, if I give sleep to my eyes and slumber to my eyelids and rest to my temples, until I find a place for the Lord, a dwelling for the God of Jacob.”

Matt 8:16 (allusion, high confidence) · Ps 132:2–5 (131:2-5 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ drove out demons by a word; David’s vow to find a dwelling for the Lord refers to this dwelling, his body.

Notes on the original text

Digital text corrected (OCR errors): ἴως οὑ εὕρω → ἕως οὗ εὕρω.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.18 (Dindorf 3:587; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-18). (abbreviation not yet checked)

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9.7.19Dindorf 3:587–588

καὶ τούτου γε ἕνεκα τοῦ σκηνώματος ἐλέγετο ‟ οὐ φοβηθήσῃ ἀπὸ φόβου νυκτερινοῦ·” καὶ τὸ‘ αὐτὸς ῥύσεταί σε ἐκ παγίδος θηρευτῶν καὶ ἀπὸ λόγου ταραχώδους·’ καὶ τὸ ‟ οὐ προσελεύσεται πρὸς σὲ κακὰ, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου, ” καὶ ὅσα ἀνθρωπινώτερα περὶ αὐτοῦ λέλεκται, ὡς καὶ τὸ τοῖς ἀγγέλοις αὑτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε, ” καὶ τὸ ‟ ἐπὶ χειρῶν ἀροῦσί σε μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.”

kai toutou ge heneka tou skēnōmatos elegeto ‟ ou phobēthēsę̄ apo phobou nykterinou;” kai to‘ autos rhysetai se ek pagidos thēreutōn kai apo logou tarachōdous;’ kai to ‟ ou proseleusetai pros se kaka, kai mastix ouk engiei tǭ skēnōmati sou, ” kai hosa anthrōpinōtera peri autou lelektai, hōs kai to tois angelois hautou enteleitai peri sou, tou diaphylaxai se, ” kai to ‟ epi cheirōn arousi se mēpote proskopsę̄s pros lithon ton poda sou.”

And it was on account of this dwelling that it was said, “You will not fear the terror of the night,” and “He himself will rescue you from the snare of the hunters and from a troubling word,” and “No evil will come to you, and no scourge will come near your dwelling,” and whatever is said of him in a more human way, such as “He will command his angels concerning you, to guard you,” and “On their hands they will bear you up, lest you strike your foot against a stone.”

Ps 91:3–12 (90:3-12 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm’s promises of protection are said of Christ’s human dwelling.

Notes on the original text

Digital text corrected (OCR error): διαφυλάξαι δε → διαφυλάξαι σε.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.19 (Dindorf 3:587–588; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-19). (abbreviation not yet checked)

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9.7.20Dindorf 3:588

ταῦτα γὰρ οὐκ ἂν ὡς πρὸς θεὸν λέγεσθαι ἁρμόσαι, πρὸς δὲ τὸ σκήνωμα αὐτοῦ, ὅπερ διʼ ἡμὰς ἀνείληφεν, ὅτε ὁ λόγος ‘σὰρξ ἐγένετο καὶ ἔσκήνωσεν ἐν ἡμῖν.” δοκεῖ δέ μοι καλῶς ἔχειν ὑπὲρ ἀκριβοῦς βεβαιώσεως τῶν εἰρημένων καὶ τὰς τῶν λοιπῶν ἑρμηνευτῶν παραθεῖναι φωνάς· ὧν ὁ μὲν Ἀκύλας οὕτως ἔφησεν ‟ ὅτι σὺ, κύριε, ἐλπίς μου, ὕψιστον ἔθηκας οἰκητήριόν σου.

tauta gar ouk an hōs pros theon legesthai harmosai, pros de to skēnōma autou, hoper diʼ hēmas aneilēphen, hote ho logos ‘sarx egeneto kai eskēnōsen en hēmin.” dokei de moi kalōs echein hyper akribous bebaiōseōs tōn eirēmenōn kai tas tōn loipōn hermēneutōn paratheinai phōnas; hōn ho men Akylas houtōs ephēsen ‟ hoti sy, kyrie, elpis mou, hypsiston ethēkas oikētērion sou.

For these things could not fittingly be said as to God, but to his dwelling, which he took up for our sake when the Word “became flesh and dwelt among us.” It seems good to me, for the exact confirmation of what has been said, to set out the words of the other translators too. Aquila spoke thus: “For you, Lord, my hope, have made the Most High your dwelling place.

John 1:14 (quotation, high confidence) · Ps 91:9 (90:9 LXX) (quotation, high confidence)

Notes and citation

Summary: These promises fit Christ’s flesh, not God as such; Aquila’s version begins “you have made the Most High your dwelling.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.20 (Dindorf 3:588; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-20). (abbreviation not yet checked)

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9.7.21Dindorf 3:588

οὐ μεταχθήσεται πρὸς σὲ κακὰ, καὶ ἁφὴ οὐκ ἐγγιεῖ ἐν σκέπῃ σου· ὅτι ἀγγέλοις αὑτοῦ ἐντελεῖται τοῦ φυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου.” ὁ δὲ Σύμμαχος ‟σὺ γὰρ, κύριε, ἀφοβία μου, ὑψίστην ἔθου τὴν οἴκησίν σου.

ou metachthēsetai pros se kaka, kai haphē ouk engiei en skepę̄ sou; hoti angelois hautou enteleitai tou phylaxai se en pasais tais hodois sou.” ho de Symmachos ‟sy gar, kyrie, aphobia mou, hypsistēn ethou tēn oikēsin sou.

No evil will be brought to you, and no plague will come near in your shelter; for he will command his angels to guard you in all your ways.” Symmachus: “For you, Lord, are my fearlessness; you have made your dwelling most high.

Ps 91:9–11 (90:9-11 LXX) (quotation, high confidence)

Notes and citation

Summary: Aquila’s and Symmachus’s renderings of Psalm 91:9–11.

Cite (SBL): Eusebius, Dem. ev. 9.7.21 (Dindorf 3:588; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-21). (abbreviation not yet checked)

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9.7.22Dindorf 3:588

οὐ κατισχύσει σου κακὸν, οὐδὲ ἁφὴ ἐγγιεῖ τῇ σκηνῇ σου. ὅτι τοῖς ἀγγέλοις αὑτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς.” οὐκοῦν διὰ τούτων αὐτῶν τῷ κυρίῳ λέλεκται ὡς περὶ ἑτέρου μείζονος τὸ ‟τοῖς ἀγγέλοις αὑτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάσσειν σε ἐν πάσαις ταῖς ὁδοῖς. ἐπὶ χειρῶν ἀροῦσί σε δηλαδὴ σὲ τὸν κύριον) μήποτε σὺ ὁ κύριος προσκόψῃς πρὸς λίθον τὸν πόδα σου. ”

ou katischysei sou kakon, oude haphē engiei tę̄ skēnę̄ sou. hoti tois angelois hautou enteleitai peri sou, tou diaphylaxai se en pasais tais hodois.” oukoun dia toutōn autōn tǭ kyriǭ lelektai hōs peri heterou meizonos to ‟tois angelois hautou enteleitai peri sou, tou diaphylassein se en pasais tais hodois. epi cheirōn arousi se dēladē se ton kyrion) mēpote sy ho kyrios proskopsę̄s pros lithon ton poda sou. ”

No evil will prevail over you, nor will a plague come near your tent. For he will command his angels concerning you, to guard you in all your ways.” So through these very words it is said to the Lord, as about another who is greater, “He will command his angels concerning you, to guard you in all your ways. On their hands they will bear you up” (clearly you, the Lord), “lest you,” the Lord, “strike your foot against a stone.”

Ps 91:10–12 (90:10-12 LXX) (quotation, high confidence)

Notes and citation

Summary: Symmachus’s version confirms that the Lord is addressed as distinct from a greater one who commands the angels.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.7.22 (Dindorf 3:588; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-22). (abbreviation not yet checked)

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9.7.23Dindorf 3:588–589

ταύταις δὲ καὶ ὁ διάβολος ταῖς λέξεσιν ἐν τῷ κατὰ τοῦ σωτῆρος ἡμῶν πειρασμῷ κέχρηται ὅτε ‘‘παραλαβὼν αὐτὸν εἰς τὴν ἁγίαν ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἷπεν αὐτῷ, εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὑτοῦ ἐντελεῖται περὶ σοῦ, καὶ ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. πρὸς ὃν ὁ κύριος ἡμῶν ἀποκριθεὶς εἷπε, γέγραπται, οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.”

tautais de kai ho diabolos tais lexesin en tǭ kata tou sōtēros hēmōn peirasmǭ kechrētai hote ‘‘paralabōn auton eis tēn hagian estēsen auton epi to pterygion tou hierou, kai heipen autǭ, ei huios ei tou theou, bale seauton enteuthen katō. gegraptai gar hoti tois angelois hautou enteleitai peri sou, kai epi cheirōn arousi se, mēpote proskopsę̄s pros lithon ton poda sou. pros hon ho kyrios hēmōn apokritheis heipe, gegraptai, ouk ekpeiraseis kyrion ton theon sou.”

The devil too used these words in the temptation against our Savior, when “he took him into the holy city and set him on the pinnacle of the temple and said to him, If you are the Son of God, throw yourself down from here; for it is written, He will command his angels concerning you, and on their hands they will bear you up, lest you strike your foot against a stone. Our Lord answered him and said, It is written, You shall not put the Lord your God to the test.”

Matt 4:5–7 (quotation, high confidence) · Luke 4:9–12 (allusion, medium confidence) · Deut 6:16 (quotation, high confidence)

Notes and citation

Summary: The devil quoted this Psalm in tempting Christ, who answered from Deuteronomy.

Notes on the original text

Digital text corrected (OCR error (missing iota subscript)): εἷπεν αὐτῶ → εἷπεν αὐτῷ.

Cite (SBL): Eusebius, Dem. ev. 9.7.23 (Dindorf 3:588–589; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-23). (abbreviation not yet checked)

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9.7.24Dindorf 3:589

εἶτʼ ἐπεὶ ἐν τῷ πειρασμῷ μετὰ τῶν θηρίων, κατὰ τὸν εὐαγγελιστὴν, διέτριβε, ποίων δὲ οὐκ ἀναγέγραπται, σαφέστερον τοῦτο αὐτὸ ἡ τοῦ Ψαλμοῦ προφητεία τὰ εἴδη τῶν θηρίων αἰνιττομένη φησὶν ‟ ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα.”

eitʼ epei en tǭ peirasmǭ meta tōn thēriōn, kata ton euangelistēn, dietribe, poiōn de ouk anagegraptai, saphesteron touto auto hē tou Psalmou prophēteia ta eidē tōn thēriōn ainittomenē phēsin ‟ epi aspida kai basiliskon epibēsę̄, kai katapatēseis leonta kai drakonta.”

Then, since during the temptation he was with the wild beasts, according to the evangelist, but which ones is not recorded, the prophecy of the Psalm makes this very point clearer, hinting at the kinds of the beasts when it says, “You will tread upon the asp and the basilisk, and you will trample the lion and the dragon.”

Mark 1:13 (allusion, high confidence) · Ps 91:13 (90:13 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm names the wild beasts of the temptation: asp, basilisk, lion, and dragon.

Cite (SBL): Eusebius, Dem. ev. 9.7.24 (Dindorf 3:589; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-24). (abbreviation not yet checked)

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9.7.25Dindorf 3:589

αὐτὸς μὲν οὖν τὰ ἀρχικώτατα τῶν νοητῶν θηρίων, λέοντα καὶ δράκοντα, ἀσπίδα τε καὶ βασιλίσκον, αὐτὸν δηλαδὴ τὸν διάβολον, καὶ τὰς μετʼ αὐτὸν ἀρχοντικὰς καὶ πονηρὰς δυνάμεις καταπατήσειν μεμαρτύρηται. 2(). τοῖς δὲ τὴν ὁμοίαν ἀρετὴν αὐτῶ κεκτημένοις μαθηταῖς καὶ ἀποστόλοις αὑτοῦ τὴν ἐξουσίαν αὐτὸς τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων δωρεῖται οὐκ ἐῶν αὐτοὺς πειρασθῆναι ὑπὲρ ὃ δύναιντο μόνου γὰρ ἢν αὐτοῦ τὸ τὰς χείρους ἐν πονηρίᾳ δυνάμεις καὶ αὐτὸν δὴ τὸν πάντων ἄρχοντα καὶ τύραννον τοῦ αἰῶνος τούτου τῇ ἐνθέῳ αὐτοῦ δυνάμει καθαιρεῖν. Ἀπὸ τοῦ Ἠσαίου.

autos men oun ta archikōtata tōn noētōn thēriōn, leonta kai drakonta, aspida te kai basiliskon, auton dēladē ton diabolon, kai tas metʼ auton archontikas kai ponēras dynameis katapatēsein memartyrētai. 2(). tois de tēn homoian aretēn autō kektēmenois mathētais kai apostolois hautou tēn exousian autos tou patein epanō opheōn kai skorpiōn dōreitai ouk eōn autous peirasthēnai hyper ho dynainto monou gar ēn autou to tas cheirous en ponērią dynameis kai auton dē ton pantōn archonta kai tyrannon tou aiōnos toutou tę̄ entheǭ autou dynamei kathairein. Apo tou Ēsaiou.

He himself, then, is attested to trample the chief of the spiritual beasts, lion and dragon, asp and basilisk, that is, the devil himself and the ruling and evil powers under him. But to his disciples and apostles, who possessed a virtue like his, he gives the authority to tread on serpents and scorpions, not allowing them to be tempted beyond what they could bear. For it belonged to him alone to overthrow by his divine power the powers greater in wickedness and the very ruler of all, the tyrant of this age. From Isaiah.

Ps 91:13 (90:13 LXX) (allusion, high confidence) · Luke 10:19 (allusion, high confidence) · 1 Cor 10:13 (allusion, high confidence) · John 12:31 (echo, medium confidence)

Notes and citation

Summary: Christ alone tramples the devil and his chief powers; to his disciples he gives authority over lesser ones, not letting them be tempted beyond their strength. Next comes Isaiah.

The digital text has a stray “2()” in the middle; it is disregarded. “From Isaiah” is the heading of the next chapter.

Notes on the original text

Digital text corrected (OCR breathing error): ὲν πονηρίᾳ → ἐν πονηρίᾳ.

Cite (SBL): Eusebius, Dem. ev. 9.7.25 (Dindorf 3:589; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-7-25). (abbreviation not yet checked)

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preface 9, chapter 8

9.8.1Dindorf 3:589–590

Τοῦτο πρῶτον πίε, ταχὺ ποίει, χώρα Ζαβουλὼν, ἡ γῆ Νεφθαλεὶμ, καὶ οἶ λοιποὶ οἷ τὴν παραλίαν κατοικοῦντες, καὶ πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν, ὁ λαὸς ὁ πορευόμενος ἐν σκότει, ἴδετε φῶς μέγα, καὶ τοῖς κατοικοῦσιν ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς λάμψει ἐφʼ ὑμᾶς. τὸ πλεῖστον τοῦ λαοῦ ὃ κατήγαγες ἐν εὐφροσύνῃ σου, καὶ εὐφραν- θήσονται ἐνώπιόν σου, ὡς οἱ εὐφραινόμενοι ἐν ἀμήτῳ, καὶ ὃν τρόπον οἶ διαιρούμενοι σκῦλα· διότι ἀφαι- ρεθήσεται ὁ ζυγὸς ὁ ἐπʼ αὐτῶν κείμενος καὶ ἡ ῥάβδος ἡ ἐπὶ τοῦ τραχήλου αὐτῶν. τὴν γὰρ ῥάβδον τῶν ἀπαιτούντων διεσκέδασε κύριος, ὡς τῇ ἡμέρᾳ τῇ ἐπὶ Μαδιὰμ, ὅτι πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ, καὶ ἱμάτιον μετὰ καταλλαγῆς ἀποτίσουσι, καὶ θελήσουσιν, εἰ ἐγενήθησαν πυρίκαυστοι. ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοὐ ὤμου αὐτοῦ 5 καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, ἄρχων εἰρήνης, ἐξουσιαστὴς, θεὸς ἰσχυρὸς, πατὴρ τοῦ μέλλοντος αἰῶνος.”

Touto prōton pie, tachy poiei, chōra Zaboulōn, hē gē Nephthaleim, kai oi loipoi hoi tēn paralian katoikountes, kai peran tou Iordanou, Galilaia tōn ethnōn, ho laos ho poreuomenos en skotei, idete phōs mega, kai tois katoikousin en chōrą kai skią thanatou, phōs lampsei ephʼ hymas. to pleiston tou laou ho katēgages en euphrosynę̄ sou, kai euphran- thēsontai enōpion sou, hōs hoi euphrainomenoi en amētǭ, kai hon tropon oi diairoumenoi skyla; dioti aphai- rethēsetai ho zygos ho epʼ autōn keimenos kai hē rhabdos hē epi tou trachēlou autōn. tēn gar rhabdon tōn apaitountōn dieskedase kyrios, hōs tę̄ hēmerą tę̄ epi Madiam, hoti pasan stolēn episynēgmenēn dolǭ, kai himation meta katallagēs apotisousi, kai thelēsousin, ei egenēthēsan pyrikaustoi. hoti paidion egennēthē hēmin, huios kai edothē hēmin, hou hē archē egenēthē epi tou ōmou autou 5 kai kaleitai to onoma autou megalēs boulēs angelos, archōn eirēnēs, exousiastēs, theos ischyros, patēr tou mellontos aiōnos.”

“Drink this first, act quickly, land of Zebulun, land of Naphtali, and the rest who dwell by the seacoast and beyond the Jordan, Galilee of the nations. You people who walk in darkness, see a great light; you who dwell in the land and shadow of death, a light will shine upon you. The greater part of the people, which you brought down in your gladness, will also rejoice before you like those who rejoice at harvest, and as those who divide spoils. For the yoke that lies upon them will be taken away, and the rod on their neck; for the Lord has scattered the rod of the exactors, as on the day of Midian. For every garment gathered by deceit and every cloak they will repay with recompense, and they will wish they had been burned with fire. For a child has been born to us, a son also has been given to us, whose rule has come upon his shoulder; and his name is called Angel of Great Counsel, Prince of Peace, Potentate, Mighty God, Father of the age to come.”

Isa 9:1–6 (8:23-9 LXX) (quotation, high confidence)

Notes and citation

Summary: Isaiah 9:1–6 (Septuagint): Galilee of the nations sees a great light, and a child is born, the Angel of Great Counsel.

The Septuagint of Isaiah 8:23–9:5 differs markedly from the Hebrew, beginning “Drink this first, act quickly.” The digital text has the numeral 5 for a punctuation mark; it is disregarded.

Notes on the original text

Digital text corrected (OCR error; split word): παραλίαυ → παραλίαν; ἄμη τῷ → ἀμήτῳ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.8.1 (Dindorf 3:589–590; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-1). (abbreviation not yet checked)

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9.8.2Dindorf 3:590

Πρὸς ἅπασι τοῖς ἄλλοις ἐπληροῦτο καὶ ταῦτα ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοὐ θεοῦ, ὅτε κατὰ τὸν θαυμαστὸν εὐαγγελιστὴν ‘ἀκούσας ὅτι Ἰωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Γαλιλαίαν, καὶ καταλιπὼν τὴν Ναζαρὲθ ἐλθὼν κατῴκησεν εἰς Καπερναοὺμ τὴν παραθαλασσίαν, ἐν Ζαβουλὼν καὶ Νεφθαλεὶμ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου λέγοντος, γῆ Ζαβουλὼν καὶ γῆ Νεφθαλεὶμ, ὁδὸν θαλάσσης πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν, ὁ λαὸς ὁ καθήμενος σκότει φῶς εἶδε μέγα, καὶ τοῖς κατοικοῦσιν ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς. ἀπὸ τότε γοῦν ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν, μετανοεῖτε, ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν.

Pros hapasi tois allois eplērouto kai tauta epi ton sōtēra kai kyrion hēmōn Iēsoun ton Christon tou theou, hote kata ton thaumaston euangelistēn ‘akousas hoti Iōannēs paredothē, anechōrēsen eis tēn Galilaian, kai katalipōn tēn Nazareth elthōn katǭkēsen eis Kapernaoum tēn parathalassian, en Zaboulōn kai Nephthaleim, hopōs plērōthę̄ to rhēthen dia Hēsaïou tou prophētou legontos, gē Zaboulōn kai gē Nephthaleim, hodon thalassēs peran tou Iordanou, Galilaia tōn ethnōn, ho laos ho kathēmenos skotei phōs eide mega, kai tois katoikousin en chōrą kai skią thanatou, phōs aneteilen autois. apo tote goun ērxato ho Iēsous kēryssein kai legein, metanoeite, hoti ēngiken hē basileia tōn ouranōn.

Besides all the others, these things too were fulfilled in our Savior and Lord Jesus, the Christ of God, when, according to the wonderful evangelist, “hearing that John had been handed over, he withdrew into Galilee; and leaving Nazareth he came and dwelt in Capernaum by the sea, in Zebulun and Naphtali, so that what was spoken through Isaiah the prophet might be fulfilled, saying: Land of Zebulun and land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the nations: the people sitting in darkness saw a great light, and for those dwelling in the land and shadow of death, a light dawned on them. From then on Jesus began to preach and say, Repent, for the kingdom of heaven has drawn near.

Matt 4:12–17 (quotation, high confidence) · Isa 9:1–2 (8:23-9 LXX) (quotation, high confidence)

Notes and citation

Summary: Matthew records Christ’s move to Capernaum in Zebulun and Naphtali as fulfilling Isaiah.

The Gospel quotation continues to 9.8.5.

Cite (SBL): Eusebius, Dem. ev. 9.8.2 (Dindorf 3:590; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-2). (abbreviation not yet checked)

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9.8.3Dindorf 3:590–591

παράγων δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδε ἀδελφοὺς, Σίμωνα τὸν καλούμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἤσαν γὰρ ἁλιεῖς· καὶ λέγει αὐτοῖς, δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώ- πων.

paragōn de para tēn thalassan tēs Galilaias eide adelphous, Simōna ton kaloumenon Petron kai Andrean ton adelphon autou ballontas amphiblēstron eis tēn thalassan; ēsan gar halieis; kai legei autois, deute opisō mou, kai poiēsō hymas halieis anthrō- pōn.

And walking by the Sea of Galilee he saw brothers, Simon called Peter and Andrew his brother, casting a net into the sea, for they were fishermen. And he said to them, Come after me, and I will make you fishers of men.

Matt 4:18–19 (quotation, high confidence)

Notes and citation

Summary: Matthew 4:18–19: Jesus calls Peter and Andrew.

Cite (SBL): Eusebius, Dem. ev. 9.8.3 (Dindorf 3:590–591; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-3). (abbreviation not yet checked)

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9.8.4Dindorf 3:591

οἷ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθη- ’σαν αὐτῷ. καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφοὺς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὑτῶν, καὶ ἐκάλεσεν αὐτούς· οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὑτῶν ἠκολούθησαν αὐτῷ.

hoi de eutheōs aphentes ta diktya ēkolouthē- ’san autǭ. kai probas ekeithen eiden allous dyo adelphous, Iakōbon ton tou Zebedaiou kai Iōannēn ton adelphon autou, en tǭ ploiǭ meta Zebedaiou tou patros autōn katartizontas ta diktya hautōn, kai ekalesen autous; hoi de eutheōs aphentes to ploion kai ton patera hautōn ēkolouthēsan autǭ.

And at once they left their nets and followed him. And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them; and at once they left the boat and their father and followed him.

Matt 4:20–22 (quotation, high confidence)

Notes and citation

Summary: Matthew 4:20–22: Jesus calls James and John.

Cite (SBL): Eusebius, Dem. ev. 9.8.4 (Dindorf 3:591; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-4). (abbreviation not yet checked)

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9.8.5Dindorf 3:591

καὶ περιῆγεν ὁ Ἰησοῦς ὅλην τὴν Γαλιλαίαν, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν, καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ Ttd- ’σαν μαλακίαν ἐν tco λαῷ, καὶ ἀπῆλθεν ἡ ἀκοὴ αὐ- τοῦ εἰς ὅλην τὴν Συρίαν, καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ^ ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, δαιμονιζομένους, καὶ σελη- νιαζομένους, καὶ παραλυτικοὺς, καὶ ἐθεράπευσεν αὐτοὺς, καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας.”

kai periēgen ho Iēsous holēn tēn Galilaian, didaskōn en tais synagōgais autōn, kai kēryssōn to euangelion tēs basileias, kai therapeuōn pasan noson kai Ttd- ’san malakian en tco laǭ, kai apēlthen hē akoē au- tou eis holēn tēn Syrian, kai prosēnenkan autǭ pantas tous kakōs echontas ^ poikilais nosois kai basanois synechomenous, daimonizomenous, kai selē- niazomenous, kai paralytikous, kai etherapeusen autous, kai ēkolouthēsan autǭ ochloi polloi apo tēs Galilaias.”

And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and every sickness among the people. And the report of him went out into all Syria, and they brought to him all who were ill, afflicted with various diseases and torments, demon-possessed, epileptic, and paralysed, and he healed them. And great crowds followed him from Galilee.”

Matt 4:23–25 (quotation, high confidence)

Notes and citation

Summary: Matthew 4:23–25: Jesus teaches and heals throughout Galilee.

The digital text has Latin letters and stray marks in this section (“Ttd-σαν”, “tco”, “^”); translated by the Gospel text.

Cite (SBL): Eusebius, Dem. ev. 9.8.5 (Dindorf 3:591; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-5). (abbreviation not yet checked)

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9.8.6Dindorf 3:591

ὅλα δὲ ταῦτα ἐκτέθειμαι τῆς προφητείας ἕνεκεν τῇ Γαλιλαίᾳ μέγα φῶς ἔσεσθαι ἐπαγγελλομένης, τῇ τε χώρᾳ Ζαβουλὼν καὶ Νεφθα- λεὶμ, οὐδετέρᾳ τυγχανούσῃ τῆς Γαλιλαίας τῶν ἐθνῶν. διὰ τί δὲ ἐπὶ τῆς Γαλιλαίας τῶν ἐθνῶν τὰς πλείστας ἐποιήσατο διατριβάς; τῆς ἀπάντων τῶν ἐθνῶν κλή- σεως προοίμια καταβαλλόμενος ’ ἐντεῦθεν γοῦν ὁρμω- μένους τοὺς αὑτοῦ μαθητὰς ἀνακέκλητο.

hola de tauta ektetheimai tēs prophēteias heneken tę̄ Galilaią mega phōs esesthai epangellomenēs, tę̄ te chōrą Zaboulōn kai Nephtha- leim, oudeterą tynchanousę̄ tēs Galilaias tōn ethnōn. dia ti de epi tēs Galilaias tōn ethnōn tas pleistas epoiēsato diatribas? tēs apantōn tōn ethnōn klē- seōs prooimia kataballomenos ’ enteuthen goun hormō- menous tous hautou mathētas anakeklēto.

I have set out all this because of the prophecy that promises a great light to Galilee, and to the land of Zebulun and Naphtali, which is no different from Galilee of the nations. And why did he spend most of his time in Galilee of the nations? He was laying the foundations of the calling of all the nations; at any rate, he called his disciples, who started out from there.

Isa 9:1 (8:23 LXX) (allusion, high confidence)

Notes and citation

Summary: Christ worked mostly in Galilee of the nations to begin the calling of all nations, and called his disciples from there.

Cite (SBL): Eusebius, Dem. ev. 9.8.6 (Dindorf 3:591; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-6). (abbreviation not yet checked)

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9.8.7Dindorf 3:591–592

διὸ μετὰ βραχέα τοὐ εὐαγγελίου εὑρήσεις ἀπὸ τῆς Γαλιλαίας τὸν Ματθαῖον κεκλημένον, καὶ ἐν ἑτέρῳ δὲ πάλιν τὸν Λευίν. καὶ ὁ Φίλιππος δὲ κατὰ τὸν Ἰωάννην ἀπὸ Βηθσαιδὰ ὡρμᾶτο ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου ’ καὶ αὕτη δὲ τῆς Γαλιλαίας ἦν. ἀλλὰ καὶ παρʼ αὐτῷ τῷ εὐαγγελιστῇ γάμος ἐγένετο ἐν Εανᾷ τῆς Γαλιλαίας, ἔνθα παραδόξως ὁ κύριος τὸν ἐξ ὕδα- τος οΐνον μετασκενάσας “αρχήν αυτόθι τών σημείων έποιήσατο, οτε καϊ έφανέρωσε τήν δόξαν αυτόν, καϊ έπίστενσαν οί μαθηταί.”

dio meta brachea tou euangeliou heurēseis apo tēs Galilaias ton Matthaion keklēmenon, kai en heterǭ de palin ton Leuin. kai ho Philippos de kata ton Iōannēn apo Bēthsaida hōrmato ek tēs poleōs Andreou kai Petrou ’ kai hautē de tēs Galilaias ēn. alla kai parʼ autǭ tǭ euangelistę̄ gamos egeneto en Eaną tēs Galilaias, entha paradoxōs ho kyrios ton ex hyda- tos oïnon metaskenasas “archēn autothi tōn sēmeiōn epoiēsato, ote kaï ephanerōse tēn doxan auton, kaï epistensan oi mathētai.”

That is why, a little later in the Gospel, you will find Matthew called from Galilee, and in another Gospel Levi. And Philip, according to John, came from Bethsaida, the city of Andrew and Peter, and this too was in Galilee. Moreover, in the same evangelist there was a wedding at Cana in Galilee, where the Lord marvellously changed water into wine and “made there the beginning of his signs, when he also revealed his glory, and the disciples believed.”

Matt 9:9 (allusion, high confidence) · Mark 2:14 (allusion, high confidence) · John 1:44 (allusion, high confidence) · John 2:1–11 (quotation, high confidence)

Notes and citation

Summary: Matthew, Philip, Peter, and Andrew came from Galilee, where at Cana Christ worked his first sign.

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

Cite (SBL): Eusebius, Dem. ev. 9.8.7 (Dindorf 3:591–592; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-7). (abbreviation not yet checked)

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9.8.8Dindorf 3:592

θέα δε εί μή αυτό τούτο πρώτον τού σωτήρος ημών θαύμα έν Κανά τής Γαλι- λαίας γενόμενον έπϊ της τού οίνον μεταβολής θεσπί- ξων έν άρχη τής προφητείας παρίστησιν ό παρών λόγος, φάσκων τούτο πρώτον πίε, ταχύ ποίει, χωρα Ζαβονλών και γη Νεφθαλεϊμ, Γαλιλαία τών έθνών.”

thea de ei mē auto touto prōton tou sōtēros ēmōn thauma en Kana tēs Gali- laias genomenon epï tēs tou oinon metabolēs thespi- xōn en archē tēs prophēteias paristēsin o parōn logos, phaskōn touto prōton pie, tachy poiei, chōra Zabonlōn kai gē Nephthaleïm, Galilaia tōn ethnōn.”

See whether the present passage does not set forth, at the beginning of the prophecy, this very first miracle of our Savior at Cana in Galilee, the changing of the wine, foretelling it when it says, “Drink this first, act quickly, land of Zebulun and land of Naphtali, Galilee of the nations.”

Isa 9:1 (8:23 LXX) (quotation, high confidence) · John 2:1–11 (allusion, high confidence)

Notes and citation

Summary: “Drink this first” may foretell Christ’s first miracle, the wine at Cana.

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

Cite (SBL): Eusebius, Dem. ev. 9.8.8 (Dindorf 3:592; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-8). (abbreviation not yet checked)

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9.8.9Dindorf 3:592

εί σνμβολον ην τό παράδοξον μυστικωτέρου κράματος, μεταβληθέντος έκ τής σωματικωτέρας έπι τήν νοερά ν και πνενματική ν ευφροσύνην τού πιατι- κού τής καινής διαθήκης κράματος, όρα μήποτε και τούτο τοΐς περϊ τής Γαλιλαίας δηλονμένοις ακολού- θως ηνίττετο, θεοπίξων ως άρα μελλήσουσιν έπϊ τη Χριστού παρουσία πρώτιστοι πάντων οί τήν Ζαβού- λών και Νεφθαλεϊμ οίκούντες, άλλʼ ούχ οί τήν 7ου- δαίαν καϊ τήν Ιερουσαλήμ, τον πόματος τού εύαγ- γελικού κηρύγματος μεταλήφεσθαι.

ei snmbolon ēn to paradoxon mystikōterou kramatos, metablēthentos ek tēs sōmatikōteras epi tēn noera n kai pnenmatikē n euphrosynēn tou piati- kou tēs kainēs diathēkēs kramatos, ora mēpote kai touto toïs perï tēs Galilaias dēlonmenois akolou- thōs ēnitteto, theopixōn ōs ara mellēsousin epï tē Christou parousia prōtistoi pantōn oi tēn Zabou- lōn kai Nephthaleïm oikountes, allʼ ouch oi tēn 7ou- daian kaï tēn Ierousalēm, ton pomatos tou euag- gelikou kērygmatos metalēphesthai.

If the marvel was a symbol of a more mystical mixture, changed from the more bodily to the spiritual and intellectual gladness of the drink of the new covenant, see whether this too was not hinted at in keeping with what is shown about Galilee, foretelling that at Christ’s coming the inhabitants of Zebulun and Naphtali, and not those of Judea and Jerusalem, would be the very first of all to partake of the drink of the gospel preaching.

John 2:1–11 (allusion, high confidence)

Notes and citation

Summary: The wine at Cana symbolizes the spiritual drink of the new covenant, which Galilee would be first to receive.

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

Topics: Eucharist

Cite (SBL): Eusebius, Dem. ev. 9.8.9 (Dindorf 3:592; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-9). (abbreviation not yet checked)

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9.8.10Dindorf 3:592

αίτίαν δε τούτοις τής ευφροσύνης φησϊ γενέσθαι τήν τού μεγά- λου φωτός έκλαμφιν, οΐ προ τής παρουσίας έν σκότει καθεζόμενοι έν χώρα και σκιά θανάτου διήγονʼ άνα- τεταλκότος αύτοΐς τού σωτηρίου φωτός, τούτον ευφρανθήσονται ton tropon, ws οί ευφραινομενοι έν αμητώ, καϊ όν τρόπον οί διαιρούμενοι σκύλα.

aitian de toutois tēs euphrosynēs phēsï genesthai tēn tou mega- lou phōtos eklamphin, oï pro tēs parousias en skotei kathezomenoi en chōra kai skia thanatou diēgonʼ ana- tetalkotos autoïs tou sōtēriou phōtos, touton euphranthēsontai ton tropon, ws oi euphrainomenoi en amētō, kaï on tropon oi diairoumenoi skyla.

And it says that the cause of their gladness was the shining of the great light; those who before his coming sat in darkness, living in the land and shadow of death, when the saving light had dawned upon them, would rejoice in this way, “like those who rejoice at harvest, and as those who divide spoils.”

Isa 9:2–3 (9:1-2 LXX) (quotation, high confidence)

Notes and citation

Summary: The dawn of the saving light is the cause of Galilee’s joy, like joy at harvest.

The digital text of this section is damaged (part in Latin letters); translated by sense.

Cite (SBL): Eusebius, Dem. ev. 9.8.10 (Dindorf 3:592; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-10). (abbreviation not yet checked)

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9.8.11Dindorf 3:592

καϊ ταύτα δ\ έργω έπληρούτο, οτε τούς αποστόλους ὁ σωτήρ καϊ κύριΰς ημών από τής Γαλιλαίας προσκα- λεσάμενος τά παράδοξα τών έργων καϊ τήν διδασκα- λίαν αύτοΐς έπεδείκνυτο.

kaï tauta d\ ergō eplērouto, ote tous apostolous ho sōtēr kaï kyriÿs ēmōn apo tēs Galilaias proska- lesamenos ta paradoxa tōn ergōn kaï tēn didaska- lian autoïs epedeiknyto.

And these things were fulfilled in fact when our Savior and Lord, calling the apostles from Galilee, showed them his marvellous works and his teaching.

Notes and citation

Summary: Christ fulfilled this by calling the apostles from Galilee and showing them his works.

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

Cite (SBL): Eusebius, Dem. ev. 9.8.11 (Dindorf 3:592; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-11). (abbreviation not yet checked)

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9.8.12Dindorf 3:592–593

εύφρανθήσεσθαι δε αύτούς έναντίον αύτού η προφητεία θεσπίζει δίκη ν τών εύφραινοιμένων έν άμητώ. ποίω δε τούτω ή περϊ οὗ διδάσκων αὐτὸς ἔλεγεν ‟ ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμὸν ἤδη.” ἐδήλου δὲ διὰ τούτων τὴν τῶν ἐθνῶν ἐπισυναγωγήν. περὶ τῶν αὐτῶν δὲ εἴρηται ὅτι ‟εὐφρανθήσονται ὃν τρόπον οἱ διαιρούμενοι σκῦλα.”

euphranthēsesthai de autous enantion autou ē prophēteia thespizei dikē n tōn euphrainoimenōn en amētō. poiō de toutō ē perï hou didaskōn autos elegen ‟ eparate tous ophthalmous hymōn, kai idete tas chōras, hoti leukai eisi pros therismon ēdē.” edēlou de dia toutōn tēn tōn ethnōn episynagōgēn. peri tōn autōn de eirētai hoti ‟euphranthēsontai hon tropon hoi diairoumenoi skyla.”

The prophecy foretells that they will rejoice before him like those who rejoice at harvest. What harvest, but the one of which he himself spoke when he taught, “Lift up your eyes and see the fields, that they are white for harvest already”? By this he showed the gathering in of the nations. And of the same it is said that “they will rejoice as those who divide spoils.”

Isa 9:3 (9:2 LXX) (quotation, high confidence) · John 4:35 (quotation, high confidence)

Notes and citation

Summary: The harvest is the gathering of the nations, of which Christ spoke in John 4.

Cite (SBL): Eusebius, Dem. ev. 9.8.12 (Dindorf 3:592–593; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-12). (abbreviation not yet checked)

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9.8.13Dindorf 3:593

διελόμενοι γοῦν εἰς ἀλλήλους τὰς χώρας τῶν ἐθνῶν καὶ τὴν ὑφʼ ἥλιον πᾶσαν οἱ τοῦ σωτῆρος ἡμῶν μαθηταί τε καὶ εὐαγγελισταὶ μυρίους ὅσους ἐσκύλευσαν ἄρχοντας τοῦ αἰῶνος τούτου, τοὺς πρότερον τῶν ἐθνῶν κρατοῦντας. οὐ μὴν ἀλλὰ καὶ ἄλλο αἴτιον τοῦ εὐφρανθήσεσθαι αὐτούς φησι, τὸ ἦρθαι ἀπʼ αύτῶν τὸν σωματικὸν τοῦ νόμου ζυγὸν, τὸν πάλαι πρότερον ἐπικείμενον αὐτοῖς, ὃν οὔτε αὐτοὶ οὔτε οἱ πατέρες αὐτῶν ἠδυνήθησαν βαστάσαι.

dielomenoi goun eis allēlous tas chōras tōn ethnōn kai tēn hyphʼ hēlion pasan hoi tou sōtēros hēmōn mathētai te kai euangelistai myrious hosous eskyleusan archontas tou aiōnos toutou, tous proteron tōn ethnōn kratountas. ou mēn alla kai allo aition tou euphranthēsesthai autous phēsi, to ērthai apʼ autōn ton sōmatikon tou nomou zygon, ton palai proteron epikeimenon autois, hon oute autoi oute hoi pateres autōn ēdynēthēsan bastasai.

At any rate, our Savior’s disciples and evangelists, dividing among themselves the lands of the nations and the whole world under the sun, despoiled countless rulers of this age who had formerly held the nations. Yet it gives another cause of their gladness too: that the bodily yoke of the law, which formerly lay upon them, has been taken from them, which neither they nor their fathers were able to bear.

Isa 9:4 (9:3 LXX) (allusion, high confidence) · Acts 15:10 (allusion, high confidence)

Notes and citation

Summary: The apostles divided the nations and despoiled their demonic rulers; they also rejoiced at being freed from the yoke of the law.

Cite (SBL): Eusebius, Dem. ev. 9.8.13 (Dindorf 3:593; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-13). (abbreviation not yet checked)

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9.8.14Dindorf 3:593

οὐ μόνον δὲ ὁ ζυγὸς ἀφῄρηται αὐτῶν, ἀλλὰ καὶ ἡ ῥάβδος τῶν ἀπαιτούντων, ἡ πρότερον ἐπὶ τοῦ τραχήλου αὐτῶν ἐπικειμένη. δηλοῖ δὲ τοὺς ἀπαιτοῦντας ἐν ἑτέρῳ λέγων ‟ λαός μου, οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς, καὶ οἱ ἀπαιτοῦντες κυριεύουσιν ὑμῶν.”

ou monon de ho zygos aphę̄rētai autōn, alla kai hē rhabdos tōn apaitountōn, hē proteron epi tou trachēlou autōn epikeimenē. dēloi de tous apaitountas en heterǭ legōn ‟ laos mou, hoi praktores hymōn kalamōntai hymas, kai hoi apaitountes kyrieuousin hymōn.”

And not only has the yoke been taken from them, but also the rod of the exactors, which formerly lay on their neck. He shows who the exactors are elsewhere, saying, “My people, your tax-collectors glean you, and the exactors rule over you.”

Isa 9:4 (9:3 LXX) (allusion, high confidence) · Isa 3:12 (quotation, high confidence)

Notes and citation

Summary: The rod of the exactors is also removed; Isaiah elsewhere names these exactors.

The quotation is the Septuagint of Isaiah 3:12. The digital text reads καίοι for καὶ οἱ (“and the”).

Notes on the original text

Digital text corrected (words run together): καίοι ἀπαιτοῦντες → καὶ οἱ ἀπαιτοῦντες.

Cite (SBL): Eusebius, Dem. ev. 9.8.14 (Dindorf 3:593; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-14). (abbreviation not yet checked)

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9.8.15Dindorf 3:593

ἀλλʼ οὗτοι μὲν οἶ ἀπὸ τῆς Ζαβουλὼν καὶ Νεφθαλείμ τὸ μέγα φῶς τεθεαμένοι εὐφρανθήσονται διὰ τὰ προειρημένα, οἱ δὲ πάλαι ἀπαιτοῦντες αὐτοὺς ἐκπραχθήσονται μέχρι κοδράντου ἐσχάτου πᾶσάν τε στολὴν καἲ πᾶν ἱμάτιον ἀποτίσαντες πυρίκαυστοι γενήσονται ἐν τῷ τῆς ἐκπράξεως καιρῷ.

allʼ houtoi men oi apo tēs Zaboulōn kai Nephthaleim to mega phōs tetheamenoi euphranthēsontai dia ta proeirēmena, hoi de palai apaitountes autous ekprachthēsontai mechri kodrantou eschatou pasan te stolēn kai pan himation apotisantes pyrikaustoi genēsontai en tǭ tēs ekpraxeōs kairǭ.

These, then, who have seen the great light from Zebulun and Naphtali will rejoice for the reasons stated; but those who formerly exacted from them will be exacted to the last penny, and, having repaid every garment and every cloak, they will be burned with fire at the time of the exaction.

Isa 9:5 (9:4 LXX) (allusion, high confidence) · Matt 5:26 (allusion, high confidence)

Notes and citation

Summary: The former exactors will be made to repay to the last penny and burned with fire.

Notes on the original text

Digital text corrected (OCR error (missing iota subscript)): καιρῶ. → καιρῷ..

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 9.8.15 (Dindorf 3:593; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-15). (abbreviation not yet checked)

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9.8.16Dindorf 3:593–594

καὶ ταῦτά γε πάντα φησὶ πείσεσθαι, διότι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, ὁ τῆς μεγάλης βουλῆς ἄγγελος. τίσι δὲ ἡμῖν ἢ τοῖς εἰς αὐτὸν πεπιστευκόσι, καὶ πάσῃ δηλαδὴ τῇ Γαλιλαίᾳ τῶν ἐθνῶν, οἶς τὸ μέγα φῶς ἀνατέταλκε; τί δὲ ἦν τοῦτο ἀλλʼ ἢ τὸ γεγεννημένον παιδίον καὶ ὁ παρὰ τοῦ θεοῦ δοθεὶς υἱὸς, μεγάλης βουλῆς ἄγγελος, καὶ ἄρχων εἰρήνης, καὶ ἐξουσιαστὴς, καὶ θεὸς ἰσχυρὸς, καὶ πατὴρ τοῦ μέλλοντος αἰῶνος ὠνομασμένος; ταῦτα δὲ ἤδη φθάσαντες ἐπὶ μόνον ὠνομασμένος τὸν σωτῆρα καὶ κύριον ἡμῶν κατὰ τὸν οἰκεῖον καιρὸν προαπεδείξαμεν. Ἀπὸ Ψαλμοῦ ξζ΄.

kai tauta ge panta phēsi peisesthai, dioti paidion egennēthē hēmin, huios kai edothē hēmin, ho tēs megalēs boulēs angelos. tisi de hēmin ē tois eis auton pepisteukosi, kai pasę̄ dēladē tę̄ Galilaią tōn ethnōn, ois to mega phōs anatetalke? ti de ēn touto allʼ ē to gegennēmenon paidion kai ho para tou theou dotheis huios, megalēs boulēs angelos, kai archōn eirēnēs, kai exousiastēs, kai theos ischyros, kai patēr tou mellontos aiōnos ōnomasmenos? tauta de ēdē phthasantes epi monon ōnomasmenos ton sōtēra kai kyrion hēmōn kata ton oikeion kairon proapedeixamen. Apo Psalmou xz΄.

And they will suffer all these things, it says, “because a child has been born to us, a son also has been given to us,” the Angel of Great Counsel. To which “us,” but to those who have believed in him, and clearly to all Galilee of the nations, on whom the great light has dawned? And what was this but the child who was born, and the Son given by God, named Angel of Great Counsel, and Prince of Peace, and Potentate, and Mighty God, and Father of the age to come? We have already shown earlier, in its proper place, that these names apply to our Savior and Lord alone. From Psalm 67.

Isa 9:6 (9:5 LXX) (quotation, high confidence)

Notes and citation

Summary: The child born to “us” is Christ, the great light of Galilee, whose titles belong to him alone; next comes Psalm 67.

The digital text has the words ἐπὶ μόνον ὠνομασμένος, with ὠνομασμένος repeated from above; translated by sense (“apply to … alone”). “From Psalm 67” (Psalm 68 in the English Bible) is the heading of the next chapter.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.8.16 (Dindorf 3:593–594; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-8-16). (abbreviation not yet checked)

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preface 9, chapter 9

9.9.1Dindorf 3:594

‟Ἐθεωρήθησαν αἶ πορεῖαί σου, ὁ θεὸς, πορεῖαι τοῦ θεοῦ μου τοῦ βασιλέως, τοῦ ἐν τῷ ἁγίῳ· προέφθασαν ἄρχοντες ἐχόμενοι ψαλλόντων, ἐν μέσῳ νεανίδων τυμπανιστριῶν. ἐν ἐκκλησίαις εὐλογεῖτε τὸν θεὸν κύριον ἐκ πηγῶν Ἰσραήλ. ἐκεῖ Βενιαμὶν νεώτερος ἐν ἐκστάσει, ἄρχοντες Ἰούδα, ἡγεμόνες αὐτῶν, ἄρχοντες Ζαβουλὼν, ἄρχοντες Νεφθαλείμ.”

‟Etheōrēthēsan ai poreiai sou, ho theos, poreiai tou theou mou tou basileōs, tou en tǭ hagiǭ; proephthasan archontes echomenoi psallontōn, en mesǭ neanidōn tympanistriōn. en ekklēsiais eulogeite ton theon kyrion ek pēgōn Israēl. ekei Beniamin neōteros en ekstasei, archontes Iouda, hēgemones autōn, archontes Zaboulōn, archontes Nephthaleim.”

“Your processions have been seen, O God, the processions of my God, the king, who is in the sanctuary. Rulers went ahead, near the singers, in the midst of young women playing timbrels. In assemblies bless God, the Lord, from the springs of Israel. There is Benjamin the youngest, in ecstasy, rulers of Judah, their leaders, rulers of Zebulun, rulers of Naphtali.”

Ps 68:24–27 (67:25-28 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 68:24–27 (LXX 67): God’s procession, with the rulers of Zebulun and Naphtali.

Notes on the original text

Digital text corrected (repeated word): αὐτῶν, τῶν, ἄρχοντες → αὐτῶν, ἄρχοντες.

Cite (SBL): Eusebius, Dem. ev. 9.9.1 (Dindorf 3:594; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-9-1). (abbreviation not yet checked)

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9.9.2Dindorf 3:594

Κἀνταῦθα τοὺς δηλουμένους ἄρχοντας Νεφθαλεὶμ οὐκ ἄλλους ἡγοῦμαι τῶν ἀποστόλων τυγχάνειν. ἐνθένδε γὰρ αὐτοὺς ὁ σωτὴρ καὶ κύριος ἡμῶν ἀνα- λέλεκται κατὰ τὴν Ματθαίου παράθεσιν. τὴν εἰς ἀνθρώπους δὲ πορείαν καὶ τὴν ἔνσαρκον ἐπιδημίαν τοῦ θεοῦ λόγου θεσπίζουσα ἡ γραφή φησιν ἐθεωρήθησαν αἷ πορεῖαί σου, ὁ θεός” καὶ τὰ ἑξῆς.

Kantautha tous dēloumenous archontas Nephthaleim ouk allous hēgoumai tōn apostolōn tynchanein. enthende gar autous ho sōtēr kai kyrios hēmōn ana- lelektai kata tēn Matthaiou parathesin. tēn eis anthrōpous de poreian kai tēn ensarkon epidēmian tou theou logou thespizousa hē graphē phēsin etheōrēthēsan hai poreiai sou, ho theos” kai ta hexēs.

Here too I think the rulers of Naphtali mentioned are none other than the apostles. For our Savior and Lord chose them from there, according to Matthew’s quotation. And Scripture, foretelling the procession of the Word of God to human beings and his sojourn in the flesh, says, “Your processions have been seen, O God,” and what follows.

Ps 68:24 (67:25 LXX) (quotation, high confidence) · Matt 4:13–18 (allusion, medium confidence)

Notes and citation

Summary: The rulers of Naphtali are the apostles; the Psalm foretells the Word’s coming in the flesh.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.9.2 (Dindorf 3:594; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-9-2). (abbreviation not yet checked)

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9.9.3Dindorf 3:594

ταύτης δὲ τῆς ἐπιφανείας ὡσανεὶ πρόδρομοι γεγονότες οἶ πάλαι θεοφιλεῖς προφῆται διὰ ψαλτηρίου καὶ χορῶν καὶ παντοίων πνευματικῶν ὀργάνων κηρύττοντες καὶ ἀνυμνοῦντες προέφθασαν ἐν μέσῳ νεανίδων τυμπανιστριῶν.

tautēs de tēs epiphaneias hōsanei prodromoi gegonotes oi palai theophileis prophētai dia psaltēriou kai chorōn kai pantoiōn pneumatikōn organōn kēryttontes kai anymnountes proephthasan en mesǭ neanidōn tympanistriōn.

The prophets of old, dear to God, became as it were forerunners of this appearing; proclaiming and singing hymns with psaltery and choirs and all kinds of spiritual instruments, they went ahead in the midst of young women playing timbrels.

Ps 68:25 (67:26 LXX) (allusion, high confidence)

Notes and citation

Summary: The prophets were forerunners who sang of Christ’s coming.

Cite (SBL): Eusebius, Dem. ev. 9.9.3 (Dindorf 3:594; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-9-3). (abbreviation not yet checked)

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9.9.4Dindorf 3:594–595

πάντως γάρ που τῶν ἐκ περιτομῆς συναγωγῶν εἰς μέσον παριόντες οἶ θεῖοι προφῆται τὴν τοῦ Χριστοῦ προκατήγγελλον ἄφιξιν, οἶ δὲ αὐτοὶ τῷ θείῳ πνεύματι τοῖς τοῦ σωτῆρος ἡμῶν ἀποστόλοις προσεφώνουν λέγοντες ‟ ἐν ἐκκλησίαις εὐλογεῖτε τὸν θεὸν κύριον ἐκ πηγῶν Ἰσραὴλ.” πηγαὶ δὲ Ἰσραὴλ οἶ λόγοι ἂν εἷεν οἱ τῷ Ἰσραὴλ παραδεδομένοι. πρῶτοι γὰρ ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ, ὅθεν ἀντλοῦντας καὶ ἡμᾶς ἀρδεύειν δεήσει τὰς ἐκκλησίας τοῦ Χριστοῦ.

pantōs gar pou tōn ek peritomēs synagōgōn eis meson pariontes oi theioi prophētai tēn tou Christou prokatēngellon aphixin, oi de autoi tǭ theiǭ pneumati tois tou sōtēros hēmōn apostolois prosephōnoun legontes ‟ en ekklēsiais eulogeite ton theon kyrion ek pēgōn Israēl.” pēgai de Israēl oi logoi an heien hoi tǭ Israēl paradedomenoi. prōtoi gar episteuthēsan ta logia tou theou, hothen antlountas kai hēmas ardeuein deēsei tas ekklēsias tou Christou.

For surely the divine prophets, coming into the midst of the synagogues of the circumcision, announced beforehand the coming of Christ; and the same, by the divine Spirit, addressed our Savior’s apostles, saying, “In assemblies bless God, the Lord, from the springs of Israel.” The springs of Israel would be the words handed down to Israel; for they were first entrusted with the oracles of God, from which we too must draw and water the churches of Christ.

Ps 68:26 (67:27 LXX) (quotation, high confidence) · Rom 3:2 (allusion, high confidence)

Notes and citation

Summary: The springs of Israel are the Scriptures given to Israel, from which the churches must be watered.

“Assemblies” translates ἐκκλησίαι, the word for “churches.”

Notes on the original text

Digital text corrected (OCR error (missing iota subscript)): θείω πνεύματι → θείῳ πνεύματι.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 9.9.4 (Dindorf 3:594–595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-9-4). (abbreviation not yet checked)

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9.9.5Dindorf 3:595

νεάνιδας δὲ καὶ τυμπανιστρίας τὰς πάλαι σωματικώτερον κατὰ τὸν Μώσεως νόμον βιούσας ψυχὰς ᾐνίξατο, διὰ μὲν τὸ νεώτερον καὶ ἀτελὲς τοῦ φρονήματος νεάνιδας, διὰ δὲ τὸ περὶ σωματικὴν κατατρίβεσθαι θρησκείαν τυμπανιστρίας αὐτὰς ἀποκαλέσας. Ἀπὸ τοῦ Ἠσαίου.

neanidas de kai tympanistrias tas palai sōmatikōteron kata ton Mōseōs nomon biousas psychas ę̄nixato, dia men to neōteron kai ateles tou phronēmatos neanidas, dia de to peri sōmatikēn katatribesthai thrēskeian tympanistrias autas apokalesas. Apo tou Ēsaiou.

By young women playing timbrels it hinted at the souls that of old lived in a more bodily way according to the law of Moses, calling them young women because of the youth and immaturity of their thinking, and timbrel players because they spent themselves on bodily worship. From Isaiah.

Ps 68:25 (67:26 LXX) (allusion, high confidence)

Notes and citation

Summary: The young women with timbrels are souls who lived by the bodily worship of the law; next comes Isaiah.

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

Cite (SBL): Eusebius, Dem. ev. 9.9.5 (Dindorf 3:595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-9-5). (abbreviation not yet checked)

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preface 9, chapter 10

9.10.1Dindorf 3:595

Πνεῦμα κυρίου ἐπʼ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνι- αυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως.”

Pneuma kyriou epʼ eme, hou heineken echrise me, euangelisasthai ptōchois apestalke me, iasasthai tous syntetrimmenous tēn kardian, kēryxai aichmalōtois aphesin kai typhlois anablepsin, kalesai eni- auton kyriou dekton kai hēmeran antapodoseōs.”

“The Spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the broken-hearted, to proclaim release to captives and recovery of sight to the blind, to call the acceptable year of the Lord and a day of recompense.”

Isa 61:1–2 (quotation, high confidence)

Notes and citation

Summary: Isaiah 61:1–2: the Spirit-anointed one proclaims good news to the poor and release to captives.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.10.1 (Dindorf 3:595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-10-1). (abbreviation not yet checked)

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9.10.2Dindorf 3:595–596

Καὶ ταύτην αὐτὸς ὁ κύριος ἡμῶν τὴν πρόρρησιν εἰς ἑαυτὸν ὁμολογεῖ πεπληρῶσθαι, ὅτε ἐλθὼν εἰς τὴν Ναζαρὲθ, οὗ ἦν ἀνατεθραμμένος, εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγὴν, ἀναστάντι δὲ αὐτῷ ἐπεδόθη Ἡσαΐας ὁ προφήτης, οὑ καὶ ἀναπτύξας τὴν βίβλον, ἀνέγνω τὸ ἐγγεγραμμένον, πνεῦμα κυρίου ἐπʼ ἐμὲ, οὐ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, καλέσαι ἐνιαυ- τὸν κυρίου δεκτόν.

Kai tautēn autos ho kyrios hēmōn tēn prorrēsin eis heauton homologei peplērōsthai, hote elthōn eis tēn Nazareth, hou ēn anatethrammenos, eisēlthen kata to eiōthos autǭ en tę̄ hēmerą tōn sabbatōn eis tēn synagōgēn, anastanti de autǭ epedothē Hēsaïas ho prophētēs, hou kai anaptyxas tēn biblon, anegnō to engegrammenon, pneuma kyriou epʼ eme, ou heineken echrise me, euangelisasthai ptōchois apestalke me, kēryxai aichmalōtois aphesin kai typhlois anablepsin, aposteilai tethrausmenous en aphesei, kalesai eniau- ton kyriou dekton.

Our Lord himself acknowledges that this prediction too was fulfilled in him, when, coming to Nazareth, where he had been brought up, he went, as was his custom, into the synagogue on the sabbath day; and when he stood up, the prophet Isaiah was handed to him, and unrolling the book he read what was written: “The Spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to proclaim release to captives and recovery of sight to the blind, to send away the crushed in release, to call the acceptable year of the Lord.”

Luke 4:16–19 (quotation, high confidence) · Isa 61:1–2 (quotation, high confidence)

Notes and citation

Summary: At Nazareth Jesus read Isaiah 61 in the synagogue.

Cite (SBL): Eusebius, Dem. ev. 9.10.2 (Dindorf 3:595–596; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-10-2). (abbreviation not yet checked)

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9.10.3Dindorf 3:596

καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν. καὶ πάντων οἷ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. ἤρξατο δὲ λέ- γειν πρὸς αὐτοὺς ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. ”

kai ptyxas to biblion apodous tǭ hypēretę̄ ekathisen. kai pantōn hoi ophthalmoi en tę̄ synagōgę̄ ēsan atenizontes autǭ. ērxato de le- gein pros autous hoti sēmeron peplērōtai hē graphē hautē en tois ōsin hymōn. ”

“And rolling up the book, he gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on him. And he began to say to them, Today this Scripture has been fulfilled in your hearing.”

Luke 4:20–21 (quotation, high confidence)

Notes and citation

Summary: Luke 4:20–21: Jesus declares that the Scripture is fulfilled today.

Cite (SBL): Eusebius, Dem. ev. 9.10.3 (Dindorf 3:596; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-10-3). (abbreviation not yet checked)

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9.10.4Dindorf 3:596

ὁ μὲν οὖν σωτὴρ καὶ κύριος ἡμῶν διὰ ταύτης φαίνεται σαφῶς τῆς γραφῆς διαφερόντως καὶ κρειττόνως παρὰ τοὺς πάλαι σωματικώτερον χριομένους ἱερέας, οὐκ ἐλαίῳ σκευαστῷ, οὐδὲ ὑπʼ ἀνθρώπων, ὁμοίως τοῖς ἄλλοις, ἀλλʼ ἐνθέῳ πνεύματι αὐτοῦ δὴ τοῦ θεοῦ καὶ πατρὸς αὑτοῦ κεχρισμένος, παρʼ οὑ καὶ τῆς ἀγεννήτου θεότητος μετασχὼν θεὸς καὶ κύριος πρὸς τῶν ἱερῶν ἀνηγόρευται γραφῶν.

ho men oun sōtēr kai kyrios hēmōn dia tautēs phainetai saphōs tēs graphēs diapherontōs kai kreittonōs para tous palai sōmatikōteron chriomenous hiereas, ouk elaiǭ skeuastǭ, oude hypʼ anthrōpōn, homoiōs tois allois, allʼ entheǭ pneumati autou dē tou theou kai patros hautou kechrismenos, parʼ hou kai tēs agennētou theotētos metaschōn theos kai kyrios pros tōn hierōn anēgoreutai graphōn.

Through this Scripture, then, our Savior and Lord is clearly seen to have been anointed differently from and better than the priests of old, who were anointed in a more bodily way, not with prepared oil, nor by human beings, like the others, but with the divine Spirit of his God and Father himself, from whom, having shared in the unbegotten Godhead, he is proclaimed God and Lord by the holy Scriptures.

Isa 61:1 (allusion, high confidence)

Notes and citation

Summary: Christ was anointed not with oil by men but with the Father’s Spirit, sharing the unbegotten Godhead and so called God and Lord.

“Having shared in the unbegotten Godhead” reflects Eusebius’s own Christology; translated as written.

Notes on the original text

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

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 9.10.4 (Dindorf 3:596; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-10-4). (abbreviation not yet checked)

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9.10.5Dindorf 3:596

ἀκολούθως δὲ τῇ μετὰ χεῖρας προφητείᾳ πτωχοῖς εὐαγγελιζόμενος εἰσάγεται παρὰ τῷ Ματθαίῳ, ὅτε ‟ ἰδὼν τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος, καὶ καθίσαντος αὐτοῦ προσῆλθον αὐτῷ οἶ μαθηταὶ αὐτοῦ, καὶ ἀνοίξας τὸ στόμα αὑτοῦ ἐδίδασκεν αὐτοὺς, λέγων, μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. ”

akolouthōs de tę̄ meta cheiras prophēteią ptōchois euangelizomenos eisagetai para tǭ Matthaiǭ, hote ‟ idōn tous ochlous anebē eis to oros, kai kathisantos autou prosēlthon autǭ oi mathētai autou, kai anoixas to stoma hautou edidasken autous, legōn, makarioi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn. ”

In keeping with the prophecy in hand, he is introduced in Matthew bringing good news to the poor, when, “seeing the crowds, he went up on the mountain; and when he sat down his disciples came to him, and opening his mouth he taught them, saying, Blessed are the poor in spirit, for theirs is the kingdom of heaven.”

Matt 5:1–3 (quotation, high confidence)

Notes and citation

Summary: The Beatitudes show Christ bringing good news to the poor, as Isaiah foretold.

Notes on the original text

Digital text corrected (stray mark inside a word): προφ·ητείᾳ → προφητείᾳ.

Cite (SBL): Eusebius, Dem. ev. 9.10.5 (Dindorf 3:596; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-10-5). (abbreviation not yet checked)

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9.10.6Dindorf 3:596

καὶ τυφλοῖς δὲ ἀνάβλεψιν παρεσχημένος οὐκ ὀλίγοις ἀναγέγραπται· οὐ μόνον γὰρ τοῖς τὰς ὄψεις τοῦ σώματος ἠφανισμένοις τὸ βλέπειν ἐδωρεῖτο, ἀλλά γε καὶ τοῖς πρότερον τῇ ψυχῇ τυφλώττουσιν αἴτιος τῆς κατὰ νοῦν θεωρίας καὶ τῆς ἐπιγνώσεως τοῦ τῶν ὅλων θεοῦ γέγονεν.

kai typhlois de anablepsin pareschēmenos ouk oligois anagegraptai; ou monon gar tois tas opseis tou sōmatos ēphanismenois to blepein edōreito, alla ge kai tois proteron tę̄ psychę̄ typhlōttousin aitios tēs kata noun theōrias kai tēs epignōseōs tou tōn holōn theou gegonen.

And he is recorded to have given recovery of sight to not a few blind people. For he not only gave sight to those whose bodily eyes had been destroyed, but also became for those formerly blind in soul the cause of spiritual contemplation and of the knowledge of the God of the universe.

Matt 11:5 (allusion, medium confidence)

Notes and citation

Summary: Christ gave sight to the bodily blind and to the spiritually blind.

Cite (SBL): Eusebius, Dem. ev. 9.10.6 (Dindorf 3:596; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-10-6). (abbreviation not yet checked)

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9.10.7Dindorf 3:596–597

καὶ ἄλλως δὲ τοῖς οὖσι δεσμίοις καὶ ἀπηγμένοις αἰχμαλώτοις ὑπὸ τῆς ἀοράτου καὶ δαιμονικῆς δυνάμεως, κακῶν τε σειραῖς πεπεδημένοις, ἐλευθερίαν καὶ ἄνεσιν τῶν συνεχόντων ἐκήρυττεν, εἰ καὶ αὐτοὶ τῷ κηρύγματι πιστεύσαντες οἶα λυτρωτῇ καὶ σωτῆρι προσδράμοιεν αὐτῷ, καὶ τοῖς αὐτοῦ πεισθεῖεν παραγγέλμασι. καὶ τὰ λοιπὰ δὲ τοῦ λογίου κατὰ καιρὸν ἐν τοῖς περὶ τῶν ἐπαγγελιῶν ἐξετασθήσεται. Ἀπὸ τοῦ Δευτερονομίου.

kai allōs de tois ousi desmiois kai apēgmenois aichmalōtois hypo tēs aoratou kai daimonikēs dynameōs, kakōn te seirais pepedēmenois, eleutherian kai anesin tōn synechontōn ekērytten, ei kai autoi tǭ kērygmati pisteusantes oia lytrōtę̄ kai sōtēri prosdramoien autǭ, kai tois autou peistheien parangelmasi. kai ta loipa de tou logiou kata kairon en tois peri tōn epangeliōn exetasthēsetai. Apo tou Deuteronomiou.

And in another way, to those who were prisoners and led captive by the invisible, demonic power, and fettered with chains of evils, he proclaimed freedom and release from what held them, if they too, believing the preaching, would run to him as redeemer and savior and obey his commands. The rest of the oracle will be examined in due time in the discussion of the promises. From Deuteronomy.

Isa 61:1 (allusion, high confidence)

Notes and citation

Summary: Christ proclaimed release to captives of the demonic powers; next comes Deuteronomy.

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

Cite (SBL): Eusebius, Dem. ev. 9.10.7 (Dindorf 3:596–597; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-7-1/#p-9-10-7). (abbreviation not yet checked)

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