Demonstration of the Gospel 1.0.1–1.2.16

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 39 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 1, chapter 0

1.0.1Dindorf 3:1

Ἴδοὺ δή σοι, θεῖον ἐπισκόπων χρῆμα, Θεόδοτε ἱερὲ θεοῦ ἄνθρωπε, σὺν θεῷ καὶ σὺν αὐτῷ γε τῷ σωτῆρι ἡμῶν τῷ τοῦ θεοῦ λόγῳ μετὰ τὴν πρώτην Προπαρασκευὴν τῆς Εύαγγελικῆς ὑποθέσεως, ἐν ὅλοις πεντεκαίδεκα συγγράμμασι διαπεπονημένην ἡμῖν, μέγα τοῦτο πρὸς ἡμῶν ἐξανύεται. δέχου δῆτα, ὦ φίλη κεφαλὴ, τὴν αἴτησιν, καὶ ταῖς εὐχαῖς ἡμῖν συμπόνει τὴν Εὐαγγελικὴν Ἀπόδειξιν ἤδη λοιπὸν ἐκ τῶν ἀνέκαθεν παρʼ Ἑβραίοις ἀνακειμένων προρρήσεων παραστήσασθαι πειρωμένοις.

Idou dē soi, theion episkopōn chrēma, Theodote hiere theou anthrōpe, syn theǭ kai syn autǭ ge tǭ sōtēri hēmōn tǭ tou theou logǭ meta tēn prōtēn Proparaskeuēn tēs Euangelikēs hypotheseōs, en holois pentekaideka syngrammasi diapeponēmenēn hēmin, mega touto pros hēmōn exanyetai. dechou dēta, ō philē kephalē, tēn aitēsin, kai tais euchais hēmin symponei tēn Euangelikēn Apodeixin ēdē loipon ek tōn anekathen parʼ Hebraiois anakeimenōn prorrēseōn parastēsasthai peirōmenois.

Here, then, Theodotus, divine treasure among bishops, holy man of God: with God, and with our Savior himself, the Word of God, after the first Preparation for the gospel argument, which we have worked out in fifteen books in all, we now carry through this great undertaking. Receive the request, dear friend, and labor with us in your prayers as we now attempt to present the Demonstration of the Gospel from the predictions laid up among the Hebrews from of old.

Notes and citation

Summary: Eusebius dedicates the work to Bishop Theodotus and presents it as the sequel to his fifteen-book Preparation for the Gospel.

Theodotus was bishop of Laodicea in Syria. The “Preparation” is Eusebius’s Praeparatio evangelica in fifteen books.

Cite (SBL): Eusebius, Dem. ev. 1.0.1 (Dindorf 3:1; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-0-1). (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).

1.0.2Dindorf 3:1–2

πῶς δὴ καὶ τίνα τρόπον; τοὺς θεοφιλεῖς ἐκείνους, οἶσθα δήπου τοὺς βοωμένους παρὰ τοῖς ἀνδράσι, Μωσέα δὴ λέγω καὶ τοὺς μετʼ αὐτὸν ἐκλάμψαντας θεοπρεπεῖς καὶ τοὺς μακαρίους προφήτας τε καὶ ἱεροφάντας, μάρτυσιν ἀποχρώμενοι ^ ἐξ αὐτῶν τʼ ἐπιδεικνύναι προῃρημένοι τὰ μακροῖς ὕστερον αἰῶσιν εἰς φῶς ἐλθόντα, καὶ διὰ τῆς τοῦ σωτῆρος εὐαγγελικῆς ἀποδείξεως πραγματευ- θέντα, τά τεκαθʼ ἡμὰς αὐτοὺς εἰσέτι νῦν πρὸ ὀφθαλ- μῶν συντελούμενα θείῳ πνεύματι προειληφότας, ὡς ἂν παρόντα τὰ μὴ παρόντα καὶ τὰ μηδέπω μηδαμῶς ὄντα ὡς ἐναργῶς ὄντα κατωπτευκότας, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τοῖς μετέπειτα διὰ γραφῆς τὰ μέλ- λοντά ποτε ἔσεσθαι προμεμηνυκότας ^ ὥστε ἤδη καὶ ἑτέρους ἐξ αὐτῶν εἰδέναι τε καὶ γνωρίζειν τὸ μέλλον δύνασθαι, ὁσημέραι τε προσδοκᾶν τῶν λογίων τὰ ἀποτελέσματα

pōs dē kai tina tropon? tous theophileis ekeinous, oistha dēpou tous boōmenous para tois andrasi, Mōsea dē legō kai tous metʼ auton eklampsantas theoprepeis kai tous makarious prophētas te kai hierophantas, martysin apochrōmenoi ^ ex autōn tʼ epideiknynai proę̄rēmenoi ta makrois hysteron aiōsin eis phōs elthonta, kai dia tēs tou sōtēros euangelikēs apodeixeōs pragmateu- thenta, ta tekathʼ hēmas autous eiseti nyn pro ophthal- mōn synteloumena theiǭ pneumati proeilēphotas, hōs an paronta ta mē paronta kai ta mēdepō mēdamōs onta hōs enargōs onta katōpteukotas, kai ou touto monon, alla kai tois metepeita dia graphēs ta mel- lonta pote esesthai promemēnykotas ^ hōste ēdē kai heterous ex autōn eidenai te kai gnōrizein to mellon dynasthai, hosēmerai te prosdokan tōn logiōn ta apotelesmata

How and in what way? By using as witnesses those men beloved of God, whom you surely know to be celebrated among people: I mean Moses and those godlike men who shone after him, the blessed prophets and revealers of sacred things; and by choosing to show from them that they foresaw by the divine Spirit the things that came to light long ages afterward and were accomplished through the Savior’s gospel demonstration, and the things that are still being fulfilled before our eyes in our own day. They beheld what was not present as though present, and what did not yet exist at all as though it plainly existed; and not only that, but they also announced beforehand in writing to those who came after them what was one day to be, so that others too might know from them and be able to recognize the future, and might look day by day for the fulfillment of the oracles.

Notes and citation

Summary: Eusebius will use Moses and the prophets as witnesses who foresaw by the Spirit what the gospel later accomplished.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 1.0.2 (Dindorf 3:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-0-2). (abbreviation not yet checked)

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1.0.3Dindorf 3:2

ποῖα δὲ ταῦτα; μυρία μὲν ἂν εἴη, καὶ ἄλλα παντοῖά τε καὶ περὶ πάντων, κοινῶν τε καὶ τῶν ἀνὰ μέρος, καθʼ ἕκαστόν τε ἄνδρα καὶ περὶ τῶν καθόλου, ἰδίως τε ἀμφὶ τῶν καθʼ Ἐβραίους π· ραγ- μάτων, καὶ αὖ πάλιν περὶ τῶν ἔξωθεν ἐθνῶν, οἶον δὴ πόλεων ἀναστάσεις, καιρῶν τε ἀλλαγὰς καὶ πραγ- μάτων μεταβολὰς, μελλόντων τε ἀγαθῶν παρουσίας, καὶ τῶν ἐναντίων ἐπιφορὰς, ἀνδραποδισμοὺς ἐθνῶν, πόλεων πολιορκίας, τῶν καθόλου βασιλείων μεταστάσεις τε καὶ καταστάσεις καὶ ἄλλα μυρία περὶ τῶν ἔσεσθαι μακροῖς ὕστερον χρόνοις μελλόντων προεκή- ρυττον.

poia de tauta? myria men an eiē, kai alla pantoia te kai peri pantōn, koinōn te kai tōn ana meros, kathʼ hekaston te andra kai peri tōn katholou, idiōs te amphi tōn kathʼ Ebraious p; rag- matōn, kai au palin peri tōn exōthen ethnōn, oion dē poleōn anastaseis, kairōn te allagas kai prag- matōn metabolas, mellontōn te agathōn parousias, kai tōn enantiōn epiphoras, andrapodismous ethnōn, poleōn poliorkias, tōn katholou basileiōn metastaseis te kai katastaseis kai alla myria peri tōn esesthai makrois hysteron chronois mellontōn proekē- rytton.

And what are these things? They would be countless, and of every other kind besides, about all things, public and private, about each individual and about things universal, especially concerning the affairs of the Hebrews, and again concerning the foreign nations: the rise of cities, changes of times, reversals of affairs, the coming of future blessings and the onset of their opposites, the enslavement of nations, sieges of cities, the overthrow and establishment of whole kingdoms, and countless other things that were to happen long ages later, which they proclaimed beforehand.

Notes and citation

Summary: The prophets foretold countless matters, concerning Israel, the nations, cities, and kingdoms.

Notes on the original text

Digital text corrected (syllable repeated across a line break in the digital text): μεταστά- μεταστάσεις → μεταστάσεις.

Cite (SBL): Eusebius, Dem. ev. 1.0.3 (Dindorf 3:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-0-3). (abbreviation not yet checked)

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1.0.4Dindorf 3:2

ἀλλʼ οὐ τούτων ὅ γε παρὼν καιρὸς τὸν ἔλεγχον ἡμᾶς ἀπαιτεῖ παραστήσασθαι, τὰ πολλὰ δὲ εἰσαῦθις ὑπερθεμένους, ἐκ τῆς τῶν παρατεθησομένων ἀληθείας ἠρέμα καὶ τῶν ἀποσεσιωπημένο, ν τὴν ἀπόδειξιν πιστώσεται.

allʼ ou toutōn ho ge parōn kairos ton elenchon hēmas apaitei parastēsasthai, ta polla de eisauthis hyperthemenous, ek tēs tōn paratethēsomenōn alētheias ērema kai tōn aposesiōpēmeno, n tēn apodeixin pistōsetai.

But the present occasion does not require us to set out the proof of these things. Postponing most of them to another time, the proof will quietly gain credence, from the truth of the things that will be set out, even for the things passed over in silence.

Notes and citation

Summary: Eusebius will not treat all prophecies now; the truth of those he presents will vouch for the rest.

The last clause is compressed and its construction is loose; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 1.0.4 (Dindorf 3:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-0-4). (abbreviation not yet checked)

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preface 1, chapter 1

1.1.1Dindorf 3:2–3

Τινα τοίνυν ἡμῖν ἐπὶ τοῦ παρόντος ἐκ τῶν προφητικῶν προρρήσεων εἰς τὴν εὐαγγελικὴν ἀπό- δεῖξιν εὖ ἂν ἔχοι συντελεῖν καιρὸς ἂν εἴη λέγειν.

Tina toinyn hēmin epi tou parontos ek tōn prophētikōn prorrēseōn eis tēn euangelikēn apo- deixin eu an echoi syntelein kairos an eiē legein.

It is time, then, to say which of the prophetic predictions would be well suited for the present to contribute to the demonstration of the gospel.

Notes and citation

Summary: Eusebius turns to the prophecies that bear on the gospel.

Cite (SBL): Eusebius, Dem. ev. 1.1.1 (Dindorf 3:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-1). (abbreviation not yet checked)

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1.1.2Dindorf 3:3

Χριστὸν ὀνομαστὶ καὶ θεοῦ λόγον ^ αὐτόν τε θεὸν καὶ κύριον, καί τινα μεγάλης βουλῆς ἄγγελον ἐπιδη- μήσειν ποτὲ εἰς ἀνθρώπους ἔφασαν, πάντων τε τῶν ἀνὰ πᾶσαν τὴν οἰκουμένην ἐθνῶν Ἑλληνικῶν τε καὶ βαρβάρων διδάσκαλον ἀληθοῦς θεογνωσίας καὶ τῆς εἰς τὸν τῶν ὅλων δημιουργὸν θεὸν εὐσεβείας κατα- στήσεσθαι, ᾗ τὸ εὐαγγελικὸν περιέχει κήρυγμα· καὶ τοῦτον αὐτὸν παιδίον ἔσεσθαι, καὶ υἱὸν ἀνθρώπου κληθήσεσθαι, γένος τε ὅθεν κατάξει, καί τινα ξένον ἐκ παρθένου τρόπον αὐτοῦ τῆς ἀποτέξεως, καὶ τό γε παραδοξότατον, ὅτι μὴ πᾶσι τοῖς ἐκ περάτων γῆς εἰσέτι σήμερον ἐπὶ θέαν σπεύδουσι βοώμενον τῆς ἐν Βηθλεὲμ γενέσεως αὐτοῦ χωρίον σιωπῇ δόντες πα- ρῆλθον, ἀλλὰ καὶ τοῦτο λευκοῖς ὀνόμασιν ἐξεβόησαν, ὥσπερ οὖν καὶ τοὺς χρόνους τῆς ἐπιφανείας αὐτοῦ, καθʼ οὓς ἀκριβῶς οὗτος ἐπεδήμει τῷ βίῳ, ὥσπερ φθάσαντες οἱ αὐτοὶ διὰ τῶν πραγμάτων ἐθέσπισαν.

Christon onomasti kai theou logon ^ auton te theon kai kyrion, kai tina megalēs boulēs angelon epidē- mēsein pote eis anthrōpous ephasan, pantōn te tōn ana pasan tēn oikoumenēn ethnōn Hellēnikōn te kai barbarōn didaskalon alēthous theognōsias kai tēs eis ton tōn holōn dēmiourgon theon eusebeias kata- stēsesthai, hę̄ to euangelikon periechei kērygma; kai touton auton paidion esesthai, kai huion anthrōpou klēthēsesthai, genos te hothen kataxei, kai tina xenon ek parthenou tropon autou tēs apotexeōs, kai to ge paradoxotaton, hoti mē pasi tois ek peratōn gēs eiseti sēmeron epi thean speudousi boōmenon tēs en Bēthleem geneseōs autou chōrion siōpę̄ dontes pa- rēlthon, alla kai touto leukois onomasin exeboēsan, hōsper oun kai tous chronous tēs epiphaneias autou, kathʼ hous akribōs houtos epedēmei tǭ biǭ, hōsper phthasantes hoi autoi dia tōn pragmatōn ethespisan.

They said that Christ, by name, and the Word of God, himself God and Lord, and a kind of Angel of great counsel, would one day come among human beings, and would become the teacher of true knowledge of God and of piety toward God the Creator of all to all the nations throughout the whole inhabited world, Greek and barbarian alike, which is what the preaching of the gospel contains; and that this same one would be a child and would be called Son of Man; and they told the family from which he would descend, and the strange manner of his birth from a virgin. And, most astonishing of all, they did not pass over in silence the place of his birth in Bethlehem, which is celebrated to this day by all who hasten from the ends of the earth to see it, but proclaimed this too in plain words, just as they also foretold, as if by the events themselves, the times of his appearing, in which he in fact came into this life.

Isa 9:6 (9:5 LXX) (allusion, high confidence) · Isa 7:14 (allusion, medium confidence) · Mic 5:2 (5:1 LXX) (allusion, high confidence)

Notes and citation

Summary: The prophets foretold Christ’s divinity, his teaching to all nations, his virgin birth, his birthplace Bethlehem, and the time of his coming.

“Angel of great counsel” is the LXX wording of Isa 9:6 (9:5 LXX). Virgin birth: Isa 7:14; Bethlehem: Mic 5:2 (5:1 LXX).

Notes on the original text

Digital text corrected (OCR Latin letters for ᾗ): fi τὸ → ᾗ τὸ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.1.2 (Dindorf 3:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-2). (abbreviation not yet checked)

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1.1.3Dindorf 3:3

πάρεστι δέ σοι μετὰ χεῖρας ἀναλαβόντι τὴν σπου- δὴν ἐν ὀφθαλμοῖς ἰδεῖν ἐν ταῖς δηλουμέναις προφη- τικαῖς προρρήσεσι πάσας ὁμοῦ περιεχομένας τὰς ὑπὸ τῶν θεσπεσίων εὐαγγελιστῶν μαρτυρουμένας αὐτοῦ δὴ τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ παραδό- ξουςθαυματουργίας, καὶ τὰ ἐνθέους αὐτοῦ καὶ παν- αρἐτους περὶ τῆς ἀληθοῦς εὐσεβείας διδασκαλίας.

paresti de soi meta cheiras analabonti tēn spou- dēn en ophthalmois idein en tais dēloumenais prophē- tikais prorrēsesi pasas homou periechomenas tas hypo tōn thespesiōn euangelistōn martyroumenas autou dē tou sōtēros hēmōn Iēsou tou Christou parado- xousthaumatourgias, kai ta entheous autou kai pan- aretous peri tēs alēthous eusebeias didaskalias.

You can, if you take up the study in hand, see with your own eyes that the prophetic predictions set out contain all together the wonderful works of our Savior Jesus Christ himself attested by the inspired evangelists, and his divine and all-virtuous teachings about true piety.

Notes and citation

Summary: The miracles and teaching of Jesus recorded in the Gospels are contained in the prophecies.

Cite (SBL): Eusebius, Dem. ev. 1.1.3 (Dindorf 3:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-3). (abbreviation not yet checked)

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1.1.4Dindorf 3:3

καὶ τί δεῖ θαυμάζειν, ὅτε καὶ τὸν νέον τῆς εὐσε- βείας τρόπον τὸν πρὸς αὐτοῦ πᾶσιν ἀνθρώποις κατηγγελμένον διαρρήδην ἀνακηρύττουσι, κλῆσίν τε μαθη- τῶν αὐτοῦ καὶ καινῆς διαθήκης διδασκαλίαν.

kai ti dei thaumazein, hote kai ton neon tēs euse- beias tropon ton pros autou pasin anthrōpois katēngelmenon diarrēdēn anakēryttousi, klēsin te mathē- tōn autou kai kainēs diathēkēs didaskalian.

And why should one be surprised, when they also expressly proclaim the new way of piety announced by him to all people, the call of his disciples, and the teaching of a new covenant?

Jer 31:31 (38:31 LXX) (allusion, low confidence)

Notes and citation

Summary: The prophets also announced the new way of piety, the call of disciples, and the new covenant.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): κατηγ- κατηγγελμένον → κατηγγελμένον.

Cite (SBL): Eusebius, Dem. ev. 1.1.4 (Dindorf 3:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-4). (abbreviation not yet checked)

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1.1.5Dindorf 3:3–4

ναὶ μὴν ἐπὶ τούτοις καὶ τὰς Ἰουδαίων εἰς αὐτὸν ἀπιστίας καὶ ἀντιλογίας ἀρχόντων τε ἐπαναστάσεις, διδασκάλων φθόνους, ἑνὸς μαθητοῦ προδοσίαν, ἐχθρῶν δια- βολὰς, συκοφαντῶν κατηγορίας, δικαστῶν κατακρίσεις, ὕβρεις ἀτίμους, μάστιγας ἐκτόπους, δυσφήμους λοιδορίας, ἐπὶ πᾶσι τὸν ἐπονείδιστον θάνατον, αὐτοῦ τε ἐπὶ τούτοις σιωπὴν θαυμάσιον, πραότητά τε καὶ καρτερίαν ἀμήχανόν τε ὅσην ὑπομονὴν καὶ ἀνεξικακίαν.

nai mēn epi toutois kai tas Ioudaiōn eis auton apistias kai antilogias archontōn te epanastaseis, didaskalōn phthonous, henos mathētou prodosian, echthrōn dia- bolas, sykophantōn katēgorias, dikastōn katakriseis, hybreis atimous, mastigas ektopous, dysphēmous loidorias, epi pasi ton eponeidiston thanaton, autou te epi toutois siōpēn thaumasion, praotēta te kai karterian amēchanon te hosēn hypomonēn kai anexikakian.

Yes, and besides this, they foretold the unbelief and contradiction of the Jews toward him, the uprisings of rulers, the envy of teachers, the betrayal by one disciple, the slanders of enemies, the accusations of false informers, the condemnations of judges, shameful insults, cruel scourgings, abusive reviling, and above all the shameful death; and, on his side, his wonderful silence, his gentleness and endurance, and his indescribably great patience and forbearance.

Notes and citation

Summary: They foretold his rejection, betrayal, trial, sufferings, and death, and his patient silence.

Notes on the original text

Digital text corrected (leaked line number; leaked line number (OCR “so”); syllables repeated across a line break in the digital text): ναὶ so μὴν → ναὶ μὴν; διδασκά- διδασκάλων → διδασκάλων; καρτερίαν 5 ἀμήχανόν → καρτερίαν ἀμήχανόν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.1.5 (Dindorf 3:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-5). (abbreviation not yet checked)

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1.1.6Dindorf 3:4

ταῦτα δὲ πάντα ἄντικρυς περὶ ἑνὸς ἐν ὑστάτοις ποτὲ χρόνοις ἥξοντος καὶ τοιαῦτα ἐν ἀνθρώποις πεισομένου σαφῶς διʼ ὧν προειλήφασι τὰ παλαίτατα Ἑβραίων παρίστησι λόγια, ἐπιμαρτυρούμενα τὴν μετὰ θάνατον ἐκ νεκρῶν ἀναβίωσιν τοῦ δηλουμένου, τὴν τοῖς αὐτοῦ μαθηταῖς φανέρωσιν, τὴν τοῦ θείου πνεύματος εἰς αὐτοὺς μετάδοσιν, τὴν εἰς οὐρανοὺς ἄνοδον αὐτοῦ, τὴν πατρὸς ἕνθρονον βασιλείας ἵδρυσιν, τὴν ἐπὶ συντελείᾳ τοῦ βίου δεντέραν αὖθις ἐσομένην ἔνδοξον αὐτοῦ παρουσίαν.

tauta de panta antikrys peri henos en hystatois pote chronois hēxontos kai toiauta en anthrōpois peisomenou saphōs diʼ hōn proeilēphasi ta palaitata Hebraiōn paristēsi logia, epimartyroumena tēn meta thanaton ek nekrōn anabiōsin tou dēloumenou, tēn tois autou mathētais phanerōsin, tēn tou theiou pneumatos eis autous metadosin, tēn eis ouranous anodon autou, tēn patros henthronon basileias hidrysin, tēn epi synteleią tou biou denteran authis esomenēn endoxon autou parousian.

All these things, plainly concerning one person who would come at some time in the last days and suffer such things among men, the most ancient oracles of the Hebrews set forth clearly through what they foretold. They also bear witness to the return to life from the dead of the one they point to after his death, his appearing to his disciples, his imparting of the divine Spirit to them, his ascent into heaven, the establishment of his kingdom enthroned with the Father, and his glorious second coming, which is still to be, at the consummation of the age.

Notes and citation

Summary: The same oracles foretold his resurrection, appearances, gift of the Spirit, ascension, enthronement, and second coming.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 1.1.6 (Dindorf 3:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-6). (abbreviation not yet checked)

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1.1.7Dindorf 3:4–5

ἐπὶ πᾶσι τούτοις θρήνους ἀκούσῃ καὶ ὀλοφυρμοὺς ἑκάστου τῶν προφητῶν διαφόρως ὀλοφυρομένου καὶ ἀποκλαιομένου ὅσα τὸ Ἰουδαίων ἔθνος τῆς εἰς τὸν προκηρυχθέντα δυσσεβείας ἕνεκα μετελεύσεσθαι κακὰ ἔμελλεν, ὡς τὸ βασίλειον αὐτῶν ἄνωθεν ἐκ πατέρων εἰς ἐκείνους διαρκέσαν τοὺς καιροὺς παντελῆ καθαίρεσιν μετὰ τὴν κατὰ Χριστοῦ τόλμαν αὐτῶν ὑπομενεῖ, ὡς οἶ πάτριοι αὐτῶν νόμοι καταλυθήσονται, ὡς τῆς παλαιᾶς θρησκείας αὐτῶν ἀποστερήσονται, ὡς τῆς ἐκ προγόνων αὐτονομίας ἐκπεσοῦνται, ὡς ἀντʼ ἐλευθέρων δοῦλοι τῶν ἐχθρῶν καταστήσονται, ὡς ἡ βασιλικὴ μητρόπολις αὐτῶν πυρίκαυστος γενήσεται, ὡς τὸ σεμνὸν αὐτῶν καὶ ἁγνὸν ἱερὸν ἐμπρησμὸν καὶ ἐσχάτην ἐρημίαν ὑπομενεῖ, ὡς ἀντὶ τῶν πάλαι οἰκητόρων ὑπὸ ἀλλοφύλων ἐθνῶν ἡ πόλις αὐτῶν κατοικισθήσεται, ὡς εἰς πάντα τὰ ἔθνη καθʼ ὅλης οἰκουμένης διασπαρήσονται, ὡς οὐκέτʼ αὐτοῖς ἡ τῶν κακῶν παῦλα οὐδέ τις ἀνάπνευσις τῶν συμφορῶν ἐλπισθήσεται, ἃ καὶ τυφλῷ, φασὶ, δῆλα, εἰσέτι νῦν τὴν τῶν λόγων ὄψιν αὐτοῖς ἔργοις ἐνδείκνυται, ἐκ πρώτης αὐτῆς ἡμέρας ἐξ ἧς ἀθέους ἤραντο κατὰ Χριστοῦ χεῖρας τὴν τῶν κακῶν ἀρχὴν εἰς ἑαυτοὺς ἐπισπώμενοι.

epi pasi toutois thrēnous akousę̄ kai olophyrmous hekastou tōn prophētōn diaphorōs olophyromenou kai apoklaiomenou hosa to Ioudaiōn ethnos tēs eis ton prokērychthenta dyssebeias heneka meteleusesthai kaka emellen, hōs to basileion autōn anōthen ek paterōn eis ekeinous diarkesan tous kairous pantelē kathairesin meta tēn kata Christou tolman autōn hypomenei, hōs oi patrioi autōn nomoi katalythēsontai, hōs tēs palaias thrēskeias autōn aposterēsontai, hōs tēs ek progonōn autonomias ekpesountai, hōs antʼ eleutherōn douloi tōn echthrōn katastēsontai, hōs hē basilikē mētropolis autōn pyrikaustos genēsetai, hōs to semnon autōn kai hagnon hieron emprēsmon kai eschatēn erēmian hypomenei, hōs anti tōn palai oikētorōn hypo allophylōn ethnōn hē polis autōn katoikisthēsetai, hōs eis panta ta ethnē kathʼ holēs oikoumenēs diasparēsontai, hōs ouketʼ autois hē tōn kakōn paula oude tis anapneusis tōn symphorōn elpisthēsetai, ha kai typhlǭ, phasi, dēla, eiseti nyn tēn tōn logōn opsin autois ergois endeiknytai, ek prōtēs autēs hēmeras ex hēs atheous ēranto kata Christou cheiras tēn tōn kakōn archēn eis heautous epispōmenoi.

In addition to all this you will hear the laments and wailings of each of the prophets, mourning and bewailing in various ways all the evils that were to come upon the Jewish nation because of its impiety toward the one foretold: that their kingdom, which had lasted from their fathers down to those times, would suffer complete overthrow after their outrage against Christ; that their ancestral laws would be abolished; that they would be deprived of their ancient worship; that they would fall from the self-government inherited from their forefathers; that from free men they would become slaves of their enemies; that their royal metropolis would be burned with fire; that their venerable and holy temple would suffer burning and utter desolation; that their city would be settled by foreign nations instead of its former inhabitants; that they would be scattered among all the nations through the whole world; and that no end of their evils and no relief from their misfortunes would any longer be hoped for. Things plain even to a blind man, as the saying goes, still now show the sight of the words in the facts themselves, from the very first day on which they raised godless hands against Christ and drew upon themselves the beginning of their evils.

Notes and citation

Summary: The prophets also lamented the ruin that would come upon the Jewish nation, which Eusebius sees fulfilled after the crucifixion.

Eusebius’s polemical reading of Jewish history, common in early Christian apologetic, is translated as written.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text; two words joined in the digital text): κατοικισθήσεται, κισθήσεται, → κατοικισθήσεται,; μετελεύσεσθαικακὰ → μετελεύσεσθαι κακὰ.

Cite (SBL): Eusebius, Dem. ev. 1.1.7 (Dindorf 3:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-7). (abbreviation not yet checked)

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1.1.8Dindorf 3:5

οὐκ ἦν δʼ ἄρα τοῖς θεσπεσίοις ἀνδράσιν ἐπὶ σκυθρωποῖς τὰ τῶν προρρήσεων ἱστάναι, οὐδὲ μέχρι τῶν λυπηρῶν ἐπιτείνεσθαι τὴν πρόγνωσιν, ἀλλὰ γὰρ εἰς τὸ φαιδρὸν μεταβάλλοντες αὖθις ἀγαθῶν ἀγγελίας ἀθρόως ἅπασιν ἀνθρώποις ἐπὶ τῇ τοῦ Χριστοῦ παρουσίᾳ προεκήρυττον, ἀντὶ τῆς ἑνὸς ἔθνους ἀποβολῆς πᾶν ἔθνος καὶ γένος ἀνθρώπων θεογνωσίαν εὐαγγελιζόμενοι, καὶ δαιμόνων ἀποφυγὴν, ἀγνωσίας τε καὶ πλάνης ἀπαλλαγὴν, φωτός τε καὶ εὐσεβείας ἀνάλαμψιν, καὶ ὡς οἱ τοῦ Χριστοῦ μαθηταὶ τὸν πάντα κόσμον τῆς αὐτοῦ διδασκαλίας ἐμπλήσουσιν, ὅπως τε εἰς πάντας ἀνθρώπους τὸ εὐαγγέλιον αὐτῶν κηρυχθήσεται καινόν τινα καὶ ξενίζοντα τρόπον εὐσεβείας περιέχον, καὶ ὡς ἐκκλησίαι Χριστοῦ διʼ αὐτῶν ἐν ὅλοις τοῖς ἔθνεσι συστήσονται, καὶ ὡς ἑνὸς ὁ Χριστιανῶν λαὸς καθʼ ὅλης τῆς οἰκουμένης ὀνομασθήσεται, καὶ ὡς αἱ τῶν κατὰ χρόνους ἀρχόντων τε καὶ βασιλέων κατὰ τῆς ἐκκλησίας τοῦ Χριστοῦ ἐπαναστάσεις οὐδὲν εἰς τὸ καθελεῖν αὐτὴν, ὡς ἂν ὑπὸ τοῦ θεοῦ κραταιουμένην, ἰσχύσουσι.

ouk ēn dʼ ara tois thespesiois andrasin epi skythrōpois ta tōn prorrēseōn histanai, oude mechri tōn lypērōn epiteinesthai tēn prognōsin, alla gar eis to phaidron metaballontes authis agathōn angelias athroōs hapasin anthrōpois epi tę̄ tou Christou parousią proekērytton, anti tēs henos ethnous apobolēs pan ethnos kai genos anthrōpōn theognōsian euangelizomenoi, kai daimonōn apophygēn, agnōsias te kai planēs apallagēn, phōtos te kai eusebeias analampsin, kai hōs hoi tou Christou mathētai ton panta kosmon tēs autou didaskalias emplēsousin, hopōs te eis pantas anthrōpous to euangelion autōn kērychthēsetai kainon tina kai xenizonta tropon eusebeias periechon, kai hōs ekklēsiai Christou diʼ autōn en holois tois ethnesi systēsontai, kai hōs henos ho Christianōn laos kathʼ holēs tēs oikoumenēs onomasthēsetai, kai hōs hai tōn kata chronous archontōn te kai basileōn kata tēs ekklēsias tou Christou epanastaseis ouden eis to kathelein autēn, hōs an hypo tou theou krataioumenēn, ischysousi.

But the inspired men did not let their predictions rest on gloomy things, nor did they stretch their foreknowledge only as far as sorrowful things. Turning again to brightness, they proclaimed beforehand good news for all people together at the coming of Christ: in place of the rejection of one nation, they announced the knowledge of God to every nation and race of men, escape from demons, deliverance from ignorance and error, the shining forth of light and piety; that the disciples of Christ would fill the whole world with his teaching; how their gospel would be preached to all people, containing a new and strange way of piety; that churches of Christ would be established through them among all the nations; that the Christian people would be called by one name throughout the whole world; and that the uprisings of rulers and kings of each age against the church of Christ would have no power to destroy it, since it is strengthened by God.

Notes and citation

Summary: The prophets also foretold good news: the knowledge of God for all nations, the spread of the gospel and churches, and the church’s survival of persecution.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text; two words joined in the digital text): ἀποβολῆς βολῆς → ἀποβολῆς; καὶὡς → καὶ ὡς.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 1.1.8 (Dindorf 3:5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-8). (abbreviation not yet checked)

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1.1.9Dindorf 3:5–6

τοσούτων διὰ τῶν καθʼ Eβραίους θεολόγων ἀναπεφτονημένων καὶ εἰς δεῦρο πᾶσιν εἰς φανερὸν τὰς ἐκβάσεις ἐπιδεικνυμένων, τίς οὐκ ἂν τὸ ἔνθεον ἀποθαυμάσειε τῶν ἀνδρῶν; τίς δʼ οὐχὶ τῆς κατʼ αὐτοὺς θεοσεβείας καὶ φιλοσοφίας τὰ μαθήματά τε καὶ τὰ δόγματα κύρια καὶ ἀληθῆ εἶναι ὁμολογήσει, τὴν ἀπόδειξιν παρεχόμενα οὐκ ἐν λέξεσι κεκομψευμέναις, οὐδʼ ἐν δεινό- τητι λόγων, ἢ κακοτέχνοις ἀπάταις συλλογισμῶν, ἐν ἁπλῇ δὲ καὶ ἀπανούργῳ διδασκαλίᾳ, ἧς τὸ γνήσιον καὶ εἰλικρινὲς τῆς ἀληθείας ἡ τῶν θεσπεσίων αὐτῶν ἐκείνων ἀνδρῶν ἀρετή τε καὶ θεογνωσία παρίστησιν;

tosoutōn dia tōn kathʼ Ebraious theologōn anapephtonēmenōn kai eis deuro pasin eis phaneron tas ekbaseis epideiknymenōn, tis ouk an to entheon apothaumaseie tōn andrōn? tis dʼ ouchi tēs katʼ autous theosebeias kai philosophias ta mathēmata te kai ta dogmata kyria kai alēthē einai homologēsei, tēn apodeixin parechomena ouk en lexesi kekompseumenais, oudʼ en deino- tēti logōn, ē kakotechnois apatais syllogismōn, en haplę̄ de kai apanourgǭ didaskalią, hēs to gnēsion kai eilikrines tēs alētheias hē tōn thespesiōn autōn ekeinōn andrōn aretē te kai theognōsia paristēsin?

When so many things have been uttered by the theologians of the Hebrews and their outcomes are displayed openly to all to this day, who would not wonder at the inspiration of these men? Who would not confess that the lessons and doctrines of their piety and philosophy are authoritative and true, since they furnish their proof not in elegant phrases, nor in cleverness of speech or deceptive tricks of syllogisms, but in simple and guileless teaching, whose genuineness and sincerity of truth is shown by the virtue and knowledge of God of those inspired men?

Notes and citation

Summary: The fulfillment of prophecy proves the prophets inspired and their teaching true, without rhetorical artifice.

Notes on the original text

Digital text corrected (OCR ρ for ε): ἀποθαυμάσειρ → ἀποθαυμάσειε.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 1.1.9 (Dindorf 3:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-9). (abbreviation not yet checked)

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1.1.10Dindorf 3:6

οἶ γοῦν τὰ μακροῖς αἰῶσιν ὕστερον εἰς φῶς ἐλ- θοντα πόρρωθεν μυρίοις ἄνωθεν χρόνοις οὐκ άνθρω- πίνῳ, θείῳ δὲ πνεύματι κατοπτεῦσαι δεδυνημένοι, πῶς οὐκ ἄξιοι ἂν εἶεν καὶ περὶ ὧν τοὺς φοιτητὰς ἐξεπαίδευον δογμάτων πιστεύεσθαι; εὖ μὲν οὖν οἶδα ἀκριβῶς ὅτι πρόχειρον ἅπασι τοῖς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν ὡς ἂν αὐτὸν ἀληθῶς ὄντα τὸν Χριστὸν τοῦ θεοῦ γνησίως παραδεδεγμένοις, πρῶτον μὲν πείθειν αὐτοὺς δοκεῖν ὅτι μὴ ἄλλως εἰς αὐτὸν πεπιστεύκασιν ἢ ταῖς περὶ αὐτοῦ προφητικαῖς μαρ- τυρίαις ἀκολούθως· ἔπειτα τοῦτʼ αὐτὸ καὶ πᾶσιν, οἷς ἂν εἰς λόγους καταβαίνοιεν, προβάλλεσθαι, μὴ μὴν ῥᾳδίως τὸ ἐπάγγελμα πιστοῦσθαι ταῖς ἀποδείξεσι δύνασθαι.

oi goun ta makrois aiōsin hysteron eis phōs el- thonta porrōthen myriois anōthen chronois ouk anthrō- pinǭ, theiǭ de pneumati katopteusai dedynēmenoi, pōs ouk axioi an eien kai peri hōn tous phoitētas exepaideuon dogmatōn pisteuesthai? eu men oun oida akribōs hoti procheiron hapasi tois ton sōtēra kai kyrion hēmōn Iēsoun hōs an auton alēthōs onta ton Christon tou theou gnēsiōs paradedegmenois, prōton men peithein autous dokein hoti mē allōs eis auton pepisteukasin ē tais peri autou prophētikais mar- tyriais akolouthōs; epeita toutʼ auto kai pasin, hois an eis logous katabainoien, proballesthai, mē mēn rhądiōs to epangelma pistousthai tais apodeixesi dynasthai.

Those, then, who were able to see from far off, countless ages before, the things that came to light long ages afterward, not by a human but by a divine Spirit, how would they not deserve to be believed also concerning the doctrines in which they instructed their pupils? Now I know well that all who have sincerely received our Savior and Lord Jesus as truly being the Christ of God find it easy, first, to persuade themselves that they have believed in him only in accordance with the prophetic testimonies about him, and then to put this same thing forward to all with whom they enter into discussion; but they cannot easily confirm their claim by demonstrations.

Notes and citation

Summary: Christians claim to believe on the basis of prophecy but often cannot demonstrate it; Eusebius will supply the proof.

Cite (SBL): Eusebius, Dem. ev. 1.1.10 (Dindorf 3:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-10). (abbreviation not yet checked)

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1.1.11Dindorf 3:6

ὅθεν ἀναγκαίως ἐπὶ τοῦτʼ αὐτὸς παρελθὼν, σὺν θεῷ βοηθῷ, κατὰ τὰ ἐπηγγελμένα τὴν ἐντελῆ πάσης τῆς Εὐαγγελικῆς Ἀποδείξεως πραγματείαν ἐξ αὐτῶν ἐκείνων τῶν παρʼ Ἑβραίοις θεολόγων παραστήσασθαι πειράσομαι. σπουδαιολογεῖται δέ μοι ἡ γραφὴ οὐχ, ὡς ἄν τις φαίη, κατὰ Ἰουδαίων, ἄπαγε, πολλοῦ γε καὶ δεῖ, πρὸς αὐτῶν μὲν οὖν, εἰ εὐγνωμονοῖεν, τυγχάνει· συνίστησι γὰρ τὰ μὲν Χριστιανῶν διὰ τῆς ἀνέκαθεν προρρήσεως ἐπιμαρτυρίας, τὰ δʼ ἐκείνων διὰ τῆς τῶν παρʼ αὐτοῖς προφητειῶν ἀποτελεσματικῆς συμπληρώσεως.

hothen anankaiōs epi toutʼ autos parelthōn, syn theǭ boēthǭ, kata ta epēngelmena tēn entelē pasēs tēs Euangelikēs Apodeixeōs pragmateian ex autōn ekeinōn tōn parʼ Hebraiois theologōn parastēsasthai peirasomai. spoudaiologeitai de moi hē graphē ouch, hōs an tis phaiē, kata Ioudaiōn, apage, pollou ge kai dei, pros autōn men oun, ei eugnōmonoien, tynchanei; synistēsi gar ta men Christianōn dia tēs anekathen prorrēseōs epimartyrias, ta dʼ ekeinōn dia tēs tōn parʼ autois prophēteiōn apotelesmatikēs symplērōseōs.

Hence I have of necessity come forward to this task myself, and with God’s help, as promised, I will try to present the complete treatment of the whole Demonstration of the Gospel from those very theologians among the Hebrews. My writing is not undertaken, as someone might say, against the Jews; far from it, very far indeed! Rather, it is actually on their side, if they are fair-minded. For it establishes the Christian case by the witness of the prediction made long ago, and theirs by the fulfillment in events of the prophecies found among them.

Notes and citation

Summary: Eusebius insists that his book is not against the Jews but confirms both the Christian case and the truth of the Jewish prophecies.

Cite (SBL): Eusebius, Dem. ev. 1.1.11 (Dindorf 3:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-11). (abbreviation not yet checked)

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1.1.12Dindorf 3:6–7

ἁρμόσειε δʼ ἂν καὶ παισὶν Ἑλλήνων, εἰ εὐγνωμονοῖεν, διὰ τῆς παραδόξου τῶν μελλόντων προγνώσεως, τῆς τε τῶν πραγμάτων κατὰ τἀς προρρήσεις ἐκβάσεως, ὁμοῦ μὲν τὸ ἔνθεον καὶ ἀψευδὲς τῆς καθʼ ἡμᾶς ἀληθείας ἐπιδεικνυμένη, ὁμοῦ δὲ καὶ τὰς τῶν ψευδηγόρων γλώττας ἐπιστομίζουσα διὰ τῆς λογικω- τέρας ἀποδείξεως, ἧς οὐδαμῶς ἡμῖν οἱ συκοφάνται μετεῖναι διατείνονται, εὖ μάλα ὁσημέραι ταῖς καθʼ ἡμῶν διατριβαῖς κατὰ κράτος ἐπεντριβόμενοι. οὐδὲν γοῦν ἡμᾶς δύνασθαί φασι διʼ ἀποδείξεως παρέχειν, πίστει δὲ μόνῃ προσέχειν ἀξιοῦν τοὺς ἡμῖν προσιόντας.

harmoseie dʼ an kai paisin Hellēnōn, ei eugnōmonoien, dia tēs paradoxou tōn mellontōn prognōseōs, tēs te tōn pragmatōn kata tas prorrēseis ekbaseōs, homou men to entheon kai apseudes tēs kathʼ hēmas alētheias epideiknymenē, homou de kai tas tōn pseudēgorōn glōttas epistomizousa dia tēs logikō- teras apodeixeōs, hēs oudamōs hēmin hoi sykophantai meteinai diateinontai, eu mala hosēmerai tais kathʼ hēmōn diatribais kata kratos epentribomenoi. ouden goun hēmas dynasthai phasi diʼ apodeixeōs parechein, pistei de monę̄ prosechein axioun tous hēmin prosiontas.

It would suit the children of the Greeks too, if they are fair-minded, through the wonderful foreknowledge of future things and the outcome of events according to the predictions. It shows at once the divine and unerring character of our truth, and at the same time it stops the tongues of liars by a more rational demonstration, in which the slanderers insist we have no share, while they wear themselves out daily with all their might in their treatises against us. They say, at any rate, that we can offer nothing by way of demonstration, but require those who come to us to rely on faith alone.

Notes and citation

Summary: The work also answers pagan critics who say Christians offer no proof and demand faith alone.

Cite (SBL): Eusebius, Dem. ev. 1.1.12 (Dindorf 3:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-12). (abbreviation not yet checked)

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1.1.13Dindorf 3:7

καὶ πρὸς οὑν τὴν τοιαύτην διαβολὴν οὐκ ἂν γένοιτο ἡμῖν ἄλογος ἡ παροῦσα πραγματεία, ναὶ μὴν καὶ τῶν ἀθέων αἱρέσεων τὰς κατὰ τῶν θείων προφητῶν ψευδοδοξίας τε καὶ βλασφημίας ἀπελέγξει διὰ τῆς πρὸς τὰ νέα τῶν παλαιῶν συμφωνίας.

kai pros houn tēn toiautēn diabolēn ouk an genoito hēmin alogos hē parousa pragmateia, nai mēn kai tōn atheōn haireseōn tas kata tōn theiōn prophētōn pseudodoxias te kai blasphēmias apelenxei dia tēs pros ta nea tōn palaiōn symphōnias.

Against such a slander, then, the present treatise will not be without reason; and it will also refute the false doctrines and blasphemies of the godless heresies against the divine prophets, through the agreement of the old with the new.

Notes and citation

Summary: The treatise will also refute heresies that reject the prophets, by showing the agreement of Old and New.

The heresies meant are presumably Marcionite and Gnostic groups that rejected the Old Testament prophets.

Topics: Heresy, Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 1.1.13 (Dindorf 3:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-13). (abbreviation not yet checked)

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1.1.14Dindorf 3:7

τὴν μὲν οὖν μακροτέραν καὶ διεξοδικὴν τῶν προφητικῶν φωνῶν ἑρμηνείαν τανῦν ὁ λόγος ὑπερθήσεται, τοῖς βουλομένοις τούτων ἐξετάζειν καταλιπὼν, οἱ οἶοί τʼ ἂν εἶεν εἰπεῖν τὸν τρόπον, διδασκάλῳ δὲ χρώμενος παραγγέλματι θείῳ φάσκοντι “ κεφαλαίωσον ἐν ὀλίγοις πολλά” τοῦτο ζηλῶσαι φιλοτιμήσεται, αὐτὸ μόνον ἀφορμὰς τῆς εἰς τόπους θεωρίας καὶ τῶν εἰς τὸ προκείμενον κατεπειγόντων τὴν εἰς τὸ σαφὲς ἑρμηνείαν παραθησόμενος.

tēn men oun makroteran kai diexodikēn tōn prophētikōn phōnōn hermēneian tanyn ho logos hyperthēsetai, tois boulomenois toutōn exetazein katalipōn, hoi oioi tʼ an eien eipein ton tropon, didaskalǭ de chrōmenos parangelmati theiǭ phaskonti “ kephalaiōson en oligois polla” touto zēlōsai philotimēsetai, auto monon aphormas tēs eis topous theōrias kai tōn eis to prokeimenon katepeigontōn tēn eis to saphes hermēneian parathēsomenos.

The longer and detailed interpretation of the prophetic sayings my discussion will now put off, leaving it to those who wish to examine them and who can explain the manner of it. Using as teacher the divine precept that says, “Sum up much in few words,” it will strive to follow this, merely setting out starting points for the study of the passages and a clear interpretation of what bears urgently on the subject at hand.

Notes and citation

Summary: Eusebius will be concise, following the precept “sum up much in few words.”

“Sum up much in few words”: Sir 32:8 (35:8 in some Greek editions), called a “divine precept.”

Notes on the original text

Digital text corrected (OCR υ for γ): ὀλίυοις → ὀλίγοις.

Extrabiblical texts: Sir 32:8 (Sirach [in RC, EO, ETH canons]; quotation)

Cite (SBL): Eusebius, Dem. ev. 1.1.14 (Dindorf 3:7; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-14). (abbreviation not yet checked)

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1.1.15Dindorf 3:7–8

Ἅλις μὲν δὴ προοιμίων· ἤδη δὲ καὶ τῶν ἀποδείξεων ἄρξομαι. ἐπειδὴ πολὺς ἦν ἐπιρρέων καθʼ ἡμῶν ὁ τῶν συκοφαντῶν ὄχλος, μηδὲν δύνασθαι φάσκων διʼ ἀποδείξεων ἐναργὲς ἀληθείας παρέχειν δεῖγμα,. πίστει δὲ μόνῃ προσέχειν ἀξιοῦν τοὺς ἡμῖν προσιόντας, τούτους δὲ καὶ πείθειν οὐδὲν πλέον ἢ σφὰς αὐτοὺς θρεμμάτων ἀλόγων δίκην μύσαντας εὖ καὶ ἀνδρείως ἕπεσθαι δεῖν ἀνεξετάστως ἅπασι τοῖς παρʼ ἡμῶν λεγομένοις, παρʼ ὃ καὶ πιστοὺς χρηματί- ζεῖν τῆς ἀλόγου χάριν πίστεως, εἰκότως διελὼν τὰς καθʼ ἡμῶν διαβολὰς ἐν τῇ Προπαρασκευῇ τοῦ παν- τὸς λόγου πρώτην μὲν τὴν τῶν πολυθέων ἐξεθέμην ἐθνῶν, ἐπεγκαλούντων ἡμῖν ὅτι δὴ τῶν πατρίων θεῶν ἀποστάται κατέστημεν, ἐπὶ μέγα φαμένων τε ὅτι τὰ βάρβαρα τῶν Ἑλλήνων προτετιμήκαμεν, τὰ παρʼ Ἑβραίοις ἀσπασάμενοι λόγια ’

Halis men dē prooimiōn; ēdē de kai tōn apodeixeōn arxomai. epeidē polys ēn epirreōn kathʼ hēmōn ho tōn sykophantōn ochlos, mēden dynasthai phaskōn diʼ apodeixeōn enarges alētheias parechein deigma,. pistei de monę̄ prosechein axioun tous hēmin prosiontas, toutous de kai peithein ouden pleon ē sphas autous thremmatōn alogōn dikēn mysantas eu kai andreiōs hepesthai dein anexetastōs hapasi tois parʼ hēmōn legomenois, parʼ ho kai pistous chrēmati- zein tēs alogou charin pisteōs, eikotōs dielōn tas kathʼ hēmōn diabolas en tę̄ Proparaskeuę̄ tou pan- tos logou prōtēn men tēn tōn polytheōn exethemēn ethnōn, epenkalountōn hēmin hoti dē tōn patriōn theōn apostatai katestēmen, epi mega phamenōn te hoti ta barbara tōn Hellēnōn protetimēkamen, ta parʼ Hebraiois aspasamenoi logia ’

Enough of preface; now I will begin the demonstrations. Since a great crowd of slanderers was pouring in against us, saying that we can offer no clear sample of truth by demonstrations, but require those who come to us to rely on faith alone, and that we persuade them to do nothing more than, like irrational cattle, shut their eyes and follow boldly and bravely, without examination, whatever we say, and that for this reason they are called “believers” (the faithful) on account of their irrational faith, I reasonably divided the accusations against us, and in the Preparation for the whole work set out first that of the polytheistic nations, who charge us with having become apostates from our ancestral gods, and say loudly that we have preferred barbarian things to Greek ones in embracing the oracles of the Hebrews.

Notes and citation

Summary: Eusebius recalls that the Preparation answered the first charge, from pagans, that Christians abandoned their ancestral gods for Hebrew oracles.

The pun is on πιστοί, “believers/faithful,” taken by critics to mean people of unreasoning faith.

Cite (SBL): Eusebius, Dem. ev. 1.1.15 (Dindorf 3:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-15). (abbreviation not yet checked)

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1.1.16Dindorf 3:8

δευτέραν δὲ τὴν αὐτῶν Ἰουδαίων κατηγορίαν, διʼ ἧς καὶ αὐτοὶ δόξαιεν ἂν ἡμῖν ἐνδίκως ἐπιμέμφεσθαι, ὅτι δὴ ταῖς αὐτῶν γραφαῖς καταχρώμενοι οὐ τὸν ὅμοιον αὐτοῖς μέτιμεν τοῦ βίου τρόπον.

deuteran de tēn autōn Ioudaiōn katēgorian, diʼ hēs kai autoi doxaien an hēmin endikōs epimemphesthai, hoti dē tais autōn graphais katachrōmenoi ou ton homoion autois metimen tou biou tropon.

The second was the accusation of the Jews themselves, by which they too might seem justly to blame us, because, while making use of their scriptures, we do not pursue the same way of life as they.

Notes and citation

Summary: The second charge, from the Jews, is that Christians use their scriptures without keeping their way of life.

Cite (SBL): Eusebius, Dem. ev. 1.1.16 (Dindorf 3:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-16). (abbreviation not yet checked)

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1.1.17Dindorf 3:8

τούτων δʼ οὕτως ἡμῖν διευκρι- νημἐνων πρὸς μὲν τὴν πρώτην, ὡς οἷόν τε ἦν, διὰ Εὐαγγελικῆς Προπαρασκευῆς ἀπηντήσαμεν, ἙA· λη- νες μὲν εἶναι τὸ πρὶν ὁμολογήσαντες καὶ ἐξ ἑτέρων ἐθνῶν τὰ Ἑλλήνων πεφρονηκότες, ἐκ πατέρων τε τῇ πολυθέῳ πλάνῃ δεδουλωμένοι, οὐ μὴν μέντοι ἀλόγῳ καὶ ἀνεξετάστῳ ὁρμῇ, κρίσει δὲ καὶ σώφρονι λογισμῶ μετατιθέμενοι, τήν τε περὶ τὰ Ἑβραίων λόγια σπου- δὴν κεκριμένως ἡμῖν καὶ εὐλόγως γεγενημένην παρα- στήσαντες.

toutōn dʼ houtōs hēmin dieukri- nēmenōn pros men tēn prōtēn, hōs hoion te ēn, dia Euangelikēs Proparaskeuēs apēntēsamen, HeA; lē- nes men einai to prin homologēsantes kai ex heterōn ethnōn ta Hellēnōn pephronēkotes, ek paterōn te tę̄ polytheǭ planę̄ dedoulōmenoi, ou mēn mentoi alogǭ kai anexetastǭ hormę̄, krisei de kai sōphroni logismō metatithemenoi, tēn te peri ta Hebraiōn logia spou- dēn kekrimenōs hēmin kai eulogōs gegenēmenēn para- stēsantes.

Having distinguished these, we met the first as well as we could in the Preparation for the Gospel. We admitted that we were formerly Greeks, or that, being from other nations, we held the views of the Greeks, and were enslaved from our fathers to the error of many gods; yet we showed that we changed not by an irrational and unexamined impulse, but by judgment and sober reasoning, and that our zeal for the oracles of the Hebrews had arisen with discernment and good reason.

Notes and citation

Summary: The Preparation showed that Christians left paganism by reasoned judgment.

Cite (SBL): Eusebius, Dem. ev. 1.1.17 (Dindorf 3:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-17). (abbreviation not yet checked)

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1.1.18Dindorf 3:8

πρὸς δὲ τὴν δευτέραν ὥρα νῦν φρά- ξασθαι καὶ τὸ λεῖπον ἐπελθεῖν σκέμμα· τοῦτο δʼ ἦν πρὸς τοὺς ἐκ περιτομῆς ^ οὔπω καὶ νῦν ἐξητασμένον, ἐνταῦθα δέ που κατὰ καιρὸν ἐν τοῖς σπουδαζομένοις τῆς Εὐαγγελικῆς Ἀποδείξεως ἀναπληρωθησόμενον.

pros de tēn deuteran hōra nyn phra- xasthai kai to leipon epelthein skemma; touto dʼ ēn pros tous ek peritomēs ^ oupō kai nyn exētasmenon, entautha de pou kata kairon en tois spoudazomenois tēs Euangelikēs Apodeixeōs anaplērōthēsomenon.

Now it is time to fortify ourselves against the second and to take up the remaining inquiry. This concerns those of the circumcision; it has not yet been examined, but here, at the proper point, it will be completed in the studies of the Demonstration of the Gospel.

Notes and citation

Summary: The Demonstration will answer the second charge, that of the Jews.

Cite (SBL): Eusebius, Dem. ev. 1.1.18 (Dindorf 3:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-18). (abbreviation not yet checked)

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1.1.19Dindorf 3:8

φέρε οὖν τὸν ἁπάντων Ἰουδαίων τε καὶ Ελλήνων θεὸν διʼ αὐτοῦ τοῦ σωτῆρος ἡμῶν ἐπικαλεσάμενοι πρῶτον ἐκεῖνο διασκεψώμεθα, τίς ὁ τρόπος τυγχάνει τῆς καθʼ ἡμᾶς αὐτοὺς θεοσεβείας· ἐν ταὐτῷ δὲ καὶ τῶν ἐπιζητουμένων ἁπάντων ἐπιθήσομεν τὰς λύσεις.

phere oun ton hapantōn Ioudaiōn te kai Ellēnōn theon diʼ autou tou sōtēros hēmōn epikalesamenoi prōton ekeino diaskepsōmetha, tis ho tropos tynchanei tēs kathʼ hēmas autous theosebeias; en tautǭ de kai tōn epizētoumenōn hapantōn epithēsomen tas lyseis.

Come, then, calling on the God of all, Jews and Greeks alike, through our Savior himself, let us first consider what the manner of our own piety is; at the same time we will supply the solutions to all the questions raised.

Notes and citation

Summary: Eusebius begins by asking what kind of piety Christianity is.

Cite (SBL): Eusebius, Dem. ev. 1.1.19 (Dindorf 3:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-1-19). (abbreviation not yet checked)

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preface 1, chapter 2

1.2.1Dindorf 3:8–9

Εἴρηται μὲν ἤδη καὶ πρότερον ἐν τῇ ρασκευῇ ὡς ὁ Χριστιανισμὸς οὔτε Ἑλληνισμός τίς ἐστιν οὔτε Ἰουδαἰ·σμὸς ^ οἰκεῖον δέ τινα φέρων χαρα- κτῆρα θεοσεβείας, καὶ τοῦτον οὐ νέον οὐδὲ ἐκτετοπισμένον, ἀλλʼ εὖ μάλα παλαίτατον καὶ τοῖς πρὸ τῶν Μωυσέως χρόνων θεοφιλέσιν ἐπʼ εὐσεβείᾳ τε καὶ δικαιοσύνῃ μεμαρτυρημένοις συνήθη καὶ γνώριμον. πλὴν ἀλλὰ καὶ νῦν ἐπιθεωρήσαντες τί ποτʼ ἐστὶν ὅ τε Ἑλληνισμὸς καὶ Ἰουδαϊσμὸς σκεψώμεθα ποτέρῳ τούτων ὑπηγμένους τοὺς πρὸ Μωυσέως θεοφιλεῖς ἄνδρας καὶ ἐπʼ εὐσεβείᾳ μεμαρτυρημένους εὕροιμεν ἄν.

Eirētai men ēdē kai proteron en tę̄ raskeuę̄ hōs ho Christianismos oute Hellēnismos tis estin oute Ioudai;smos ^ oikeion de tina pherōn chara- ktēra theosebeias, kai touton ou neon oude ektetopismenon, allʼ eu mala palaitaton kai tois pro tōn Mōyseōs chronōn theophilesin epʼ eusebeią te kai dikaiosynę̄ memartyrēmenois synēthē kai gnōrimon. plēn alla kai nyn epitheōrēsantes ti potʼ estin ho te Hellēnismos kai Ioudaïsmos skepsōmetha poterǭ toutōn hypēgmenous tous pro Mōyseōs theophileis andras kai epʼ eusebeią memartyrēmenous heuroimen an.

It has been said already in the Preparation that Christianity is neither a form of Hellenism nor of Judaism, but bears its own character of piety, and that this is not new or outlandish, but most ancient, and familiar and known to those beloved of God before the times of Moses who were attested for piety and righteousness. Nevertheless, let us now examine again what Hellenism and Judaism are, and consider under which of these we would find classed the men before Moses who were beloved of God and attested for their piety.

Notes and citation

Summary: Christianity is neither Hellenism nor Judaism but the ancient piety of the godly men before Moses.

Notes on the original text

Digital text corrected (a line repeated in the digital text (with “Μωυδέως” for “Μωυσέως”)): πρὸς αὐτοῦ Μωυδέως θεοφιλεῖς καὶ → καὶ.

Cite (SBL): Eusebius, Dem. ev. 1.2.1 (Dindorf 3:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-1). (abbreviation not yet checked)

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1.2.2Dindorf 3:9

τὸν μὲν Ἰουδαἱσμὸν εὐλόγως τις ἂν ὀνομάσειε τὴν κατὰ τὸν Μωυσέως νόμον διατεταγμένην πολιτείαν, ἑνὸς ἐξημμένην τοῦ ἐπὶ πάντων θεοῦ, τὸν δὲ Ἑλληνισμὸν, ὡς ἐν κεφαλαίῳ φάναι, τὴν κατὰ τὰ πάτρια τῶν ἐθνῶν ἁπάντων εἰς πλείονας θεοὺς δεισιδαιμονίαν.

ton men Ioudaismon eulogōs tis an onomaseie tēn kata ton Mōyseōs nomon diatetagmenēn politeian, henos exēmmenēn tou epi pantōn theou, ton de Hellēnismon, hōs en kephalaiǭ phanai, tēn kata ta patria tōn ethnōn hapantōn eis pleionas theous deisidaimonian.

Judaism one might reasonably call the way of life ordered according to the law of Moses, dependent on the one God over all; and Hellenism, to put it briefly, the superstition of all the nations, according to their ancestral customs, toward many gods.

Notes and citation

Summary: Judaism is life under the law of Moses; Hellenism is the worship of many gods.

Cite (SBL): Eusebius, Dem. ev. 1.2.2 (Dindorf 3:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-2). (abbreviation not yet checked)

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1.2.3Dindorf 3:9

τί οὖν φήσαιμεν ἂν περὶ τῶν πρὸ Μωυσέως καὶ πρὸ τοῦ ΙουδαΪσμοῦ θεοφιλῶν ἀνδρῶν, ὧν ὁ μωυσῆς ἐμνημόνευσεν, οἷον περὶ Ἐνὼχ, ᾧ μαρτυρεῖ λέγων “ εὐηρέστησε δὲ Ἐνὼχ τῷ θεῷ, ” καὶ περὶ τοῦ Νῶε, περὶ οὗ πάλιν φησὶ “Νῶε δὲ ἦν ἄνθρωπος δίκαιος ἐν τῇ γενεᾷ αὐτοῦ, ” περί τε τοῦ Σῆμʼ καὶ τοῦ Ἰάφεθ, περὶ ὧν ταῦτα ἀναγράφει “ εὐλογητὸς κύριος ὁ θεὸς τοῦ Σῆμʼ, καὶ πλατύναι ὁ θεὸς τῷ ‘Ιάφεθ.”

ti oun phēsaimen an peri tōn pro Mōyseōs kai pro tou IoudaÏsmou theophilōn andrōn, hōn ho mōysēs emnēmoneusen, hoion peri Enōch, hǭ martyrei legōn “ euērestēse de Enōch tǭ theǭ, ” kai peri tou Nōe, peri hou palin phēsi “Nōe de ēn anthrōpos dikaios en tę̄ geneą autou, ” peri te tou Sēmʼ kai tou Iapheth, peri hōn tauta anagraphei “ eulogētos kyrios ho theos tou Sēmʼ, kai platynai ho theos tǭ ‘Iapheth.”

What, then, shall we say about the men beloved of God before Moses and before Judaism, whom Moses recorded? For instance about Enoch, to whom he bears witness, saying, “And Enoch pleased God”; and about Noah, of whom again he says, “Noah was a righteous man in his generation”; and about Shem and Japheth, concerning whom he writes this: “Blessed be the Lord, the God of Shem; and may God enlarge Japheth.”

Gen 5:24 (quotation, high confidence) · Gen 6:9 (quotation, high confidence) · Gen 9:26–27 (quotation, high confidence)

Notes and citation

Summary: Moses records godly men before the law: Enoch, Noah, Shem, and Japheth.

Gen 5:24 in the LXX wording (“pleased God”); Gen 6:9; Gen 9:26–27.

Notes on the original text

Digital text corrected (OCR ω for ν): Ἐωὼχ → Ἐνὼχ.

Cite (SBL): Eusebius, Dem. ev. 1.2.3 (Dindorf 3:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-3). (abbreviation not yet checked)

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1.2.4Dindorf 3:9

καὶ ἔτι πρὸς τούτοις περὶ τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαὰκ καὶ τοῦ Ἰακὼβ, οἷς καὶ τὸν Ἰὼβ συναριθμεῖν εὔλογον, λόγον καὶ καὶ εἴ τινες ἄλλοι τὸν ἐμφερῆ τούτοις ἐξήλωσαν βίον; ἆρά γε Ἰουδαίους αὐτοὺς χρῆναι γεγονέναι ἢ Ἐλληνας; ἀλλὰ γὰρ Ἰουδαῖοι μὲν οὐκ ἂν εὐλόγως λεχθεῖεν, μήπω τῆς Μωυσέως παρεισχθείσης τῷ βίῳ νομοθεσίας.

kai eti pros toutois peri tou Abraam kai tou Isaak kai tou Iakōb, hois kai ton Iōb synarithmein eulogon, logon kai kai ei tines alloi ton empherē toutois exēlōsan bion? ara ge Ioudaious autous chrēnai gegonenai ē Ellēnas? alla gar Ioudaioi men ouk an eulogōs lechtheien, mēpō tēs Mōyseōs pareischtheisēs tǭ biǭ nomothesias.

And further, about Abraham, Isaac, and Jacob, with whom it is reasonable to count Job as well, and any others who pursued a life like theirs? Must they have been Jews or Greeks? They could not reasonably be called Jews, since the legislation of Moses had not yet been introduced into life.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Abraham, Isaac, Jacob, and Job cannot be called Jews, since the law of Moses did not yet exist.

The words λόγον καὶ καὶ in the digital text appear to be corrupt; they have been passed over in translation.

Cite (SBL): Eusebius, Dem. ev. 1.2.4 (Dindorf 3:9; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-4). (abbreviation not yet checked)

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1.2.5Dindorf 3:9–10

εἰ γὰρ Ἰουδαϊσμὸς οὐδὲν ἦν ἕτερον ἢ ἡ κατὰ Μωυσέα πολιτεία, Μωυσῆς δὲ μακροῖς ὕστερον χρόνοις τῶν εἰρημένων πέφηνε, δηλον ὡς οὐκ ἂν εἶεν Ἰουδαῖοι οἱ πρὸ τῶν αὐτοῦ χρόνων ἐπʼ εὐσεβείᾳ μεμαρτυρημένοι. ἀλλʼ οὐδὲ Ἕλληνας προσήκει νομίζειν αὐτοὺς, μὴ τῇ πολυθέῳ δεισιδαιμονίᾳ κεκρατημένους.

ei gar Ioudaïsmos ouden ēn heteron ē hē kata Mōysea politeia, Mōysēs de makrois hysteron chronois tōn eirēmenōn pephēne, dēlon hōs ouk an eien Ioudaioi hoi pro tōn autou chronōn epʼ eusebeią memartyrēmenoi. allʼ oude Hellēnas prosēkei nomizein autous, mē tę̄ polytheǭ deisidaimonią kekratēmenous.

For if Judaism was nothing other than the way of life according to Moses, and Moses appeared long after the men mentioned, it is clear that those attested for piety before his times would not be Jews. But neither is it fitting to consider them Greeks, since they were not held fast by the superstition of many gods.

Notes and citation

Summary: The patriarchs were neither Jews nor Greeks.

Notes on the original text

Digital text corrected (OCR Latin letters for τῇ; OCR misreading; the argument (cf. 1.2.2) requires “way of life”; leaked page number): οὐδὲν (18) ἦν → οὐδὲν ἦν; πομπεία → πολιτεία; μὴ xfj πολυθέῳ → μὴ τῇ πολυθέῳ.

Cite (SBL): Eusebius, Dem. ev. 1.2.5 (Dindorf 3:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-5). (abbreviation not yet checked)

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1.2.6Dindorf 3:10

ὅ τε γὰρ Ἀβραὰμ καταλεῖψαι τελέως λέγεται οἶκον πατρῷον καὶ συγγένειαν καὶ ἐνὶ μόνῳ προσεσχηκέναι θεῷ, ὃν καὶ ὁμολογεῖ φάσκων “ ἐκτενῶ πρὸς τὸν θεὸν τὸν ὕψιστον, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν.”

ho te gar Abraam kataleipsai teleōs legetai oikon patrǭon kai syngeneian kai eni monǭ proseschēkenai theǭ, hon kai homologei phaskōn “ ektenō pros ton theon ton hypsiston, hos ektise ton ouranon kai tēn gēn.”

For Abraham is said to have left completely his father’s house and kindred and to have devoted himself to the one God alone, whom he also confesses, saying, “I will stretch out my hand to God the Most High, who created heaven and earth.”

Gen 12:1 (allusion, high confidence) · Gen 14:22 (quotation, high confidence)

Notes and citation

Summary: Abraham left his father’s house and worshiped the one God.

Gen 12:1 (allusion); Gen 14:22 in the LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.2.6 (Dindorf 3:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-6). (abbreviation not yet checked)

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1.2.7Dindorf 3:10

ὅ τε ‘Ιακὼβ άναγέγραπται παρὰ τῷ Μωυσεῖ φήσας τῷ οἴκῳ καὶ πᾶσι τοῖς αὐτοῦ ἄρατε τοὺς θεοὺς τοὺς ἀλλοτρίους ἐκ μέσου ὑμῶν, καὶ ἀναστάντες ἀναβῶμεν εἰς βεθὴλ, καὶ ποιήσομεν ἐκεῖ θυσιαστήριον τῷ κυρίῳ τῷ ἐπακούσαντί μου ἐν ἡμέρᾳ θλίψεως, ὃς ἦν μετʼ ἐμοῦ καὶ ἔσωσέ με ἐν τῇ ὁδῷ ἡ ἐπορεύθην. καὶ ἔδωκαν τῷ Ιακὼβ τοὺς θεοὺς τοὺς ἀλλοτρίους, οἳ ἤσαν ἐν ταῖς χερσὶν αὐτῶν, καὶ τὰ ἐνώτια τὰ ἐν τοῖς ὠσὶν αὐτῶν, καὶ ἔκρυψεν αὐτὰ Ἰακὼβ ὑπὸ τὴν τερέβινθον τὴν ἐν Σικίμοις, καὶ ἀπώλεσεν αὐτὰ ἴως τῆς σήμερον ἡμέρας.”

ho te ‘Iakōb anagegraptai para tǭ Mōysei phēsas tǭ oikǭ kai pasi tois autou arate tous theous tous allotrious ek mesou hymōn, kai anastantes anabōmen eis bethēl, kai poiēsomen ekei thysiastērion tǭ kyriǭ tǭ epakousanti mou en hēmerą thlipseōs, hos ēn metʼ emou kai esōse me en tę̄ hodǭ hē eporeuthēn. kai edōkan tǭ Iakōb tous theous tous allotrious, hoi ēsan en tais chersin autōn, kai ta enōtia ta en tois ōsin autōn, kai ekrypsen auta Iakōb hypo tēn terebinthon tēn en Sikimois, kai apōlesen auta iōs tēs sēmeron hēmeras.”

And Jacob is recorded by Moses as saying to his household and all who were with him: “Put away the foreign gods from among you, and let us rise and go up to Bethel, and we will make there an altar to the Lord who heard me in the day of affliction, who was with me and saved me on the way on which I went. And they gave Jacob the foreign gods that were in their hands, and the earrings that were in their ears, and Jacob hid them under the terebinth that is in Shechem, and destroyed them to this day.”

Gen 35:2–4 (quotation, high confidence)

Notes and citation

Summary: Jacob put away foreign gods from his household.

Gen 35:2–4 in the LXX wording (“destroyed them to this day” is the LXX addition).

Cite (SBL): Eusebius, Dem. ev. 1.2.7 (Dindorf 3:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-7). (abbreviation not yet checked)

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1.2.8Dindorf 3:10

Εἰ δὴ οὖν καὶ τῆς εἰδωλολάτρου πλάνης ἀλλότριοι καθεστήκεσαν, καὶ Ἰουδαϊσμοῦ δὲ ἐκτὸς γεγονότες ἀπεδείχθησαν, ὅμως γε μὴν οὔτε Ἕλληνες οὔτε Ἰουδαῖοι φύντες θεοφιλεῖς γεγονέναι μεμαρτύρηνται καὶ δίκαιοι καὶ εὐσεβεῖς, εἰ καί τινες ἄλλοι, ὥρα τρίτον ἐπινοεῖν θεοσεβείας τρόπον, διʼ οὑ κατορθῶσαι εἰκὸς ἢν αὐτούς.

Ei dē oun kai tēs eidōlolatrou planēs allotrioi kathestēkesan, kai Ioudaïsmou de ektos gegonotes apedeichthēsan, homōs ge mēn oute Hellēnes oute Ioudaioi phyntes theophileis gegonenai memartyrēntai kai dikaioi kai eusebeis, ei kai tines alloi, hōra triton epinoein theosebeias tropon, diʼ hou katorthōsai eikos ēn autous.

If, then, they had become strangers to the error of idolatry, and were shown to have been outside Judaism, yet, being neither Greeks nor Jews, they are attested to have been beloved of God and righteous and pious if ever any were, it is time to think of a third form of piety by which they probably succeeded.

Notes and citation

Summary: The patriarchs followed a third form of piety.

Cite (SBL): Eusebius, Dem. ev. 1.2.8 (Dindorf 3:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-8). (abbreviation not yet checked)

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1.2.9Dindorf 3:10–11

σκόπει τοιγαροῦν εἰ μὴ τοῦτʼ αὐτὸ ἦν τὸ μεταξὺ Ἰουδαϊσμοῦ καὶ Ἑλληνισμοῦ τρίτον ἡμῖν ἀποδεδειγμένον τάγμα, παλαίτατον μὲν καὶ πάντων τυγχάνον πρεσβύτατον, νεωστὶ δὲ διὰ τοῦ ἡμετέρου σωτῆρος πᾶσι τοῖς ἔθνεσι κατηγ- γελμένον.

skopei toigaroun ei mē toutʼ auto ēn to metaxy Ioudaïsmou kai Hellēnismou triton hēmin apodedeigmenon tagma, palaitaton men kai pantōn tynchanon presbytaton, neōsti de dia tou hēmeterou sōtēros pasi tois ethnesi katēg- gelmenon.

Consider, then, whether this was not the very order we have shown to lie between Judaism and Hellenism as a third: most ancient and the oldest of all, but lately proclaimed to all the nations through our Savior.

Notes and citation

Summary: This third order is ancient but has lately been proclaimed to all nations through Christ.

Cite (SBL): Eusebius, Dem. ev. 1.2.9 (Dindorf 3:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-9). (abbreviation not yet checked)

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1.2.10Dindorf 3:11

καὶ τοῦτʼ ἂν εἴη ὁ Χριστιανισμὸς, οὔτε Ἑλληνισμός τις ὢν οὔτε Ἰουδαϊσμὸς, ἀλλὰ τὸ μεταξὺ τούτων, παλαίτατον εὐσεβείας πολίτευμα, καὶ ἀρχαιοτάτη μέν τις φιλοσοφία, πλὴν ἀλλὰ νεωστὶ πᾶσιν ἀνθρώποις τοῖς καθʼ ὅλης τῆς οἰκουμένης νενομοθετημένη· ὥστε τὸν ἐξ Ἑλληνισμοῦ ἐπὶ τὸν Χριστιανισμὸν μετατιθέμενον οὐκ ἐπὶ Ἰουδαϊσμὸν ἐκπίπτειν, οὐδʼ αὖ πάλιν ἐκ τῆς Ἰουδαϊκῆς ἐθελοθρησκείας ἀναχωροῦντα εὐθύς Ἕλληνα γενέσθαι, τὸν δὲ ἐξ ἑκατέρου τάγματος, ἔκ τε Ἑλληνισμοῦ καὶ Ἰουδαϊσμοῦ, μεθιστάμενον ἐπὶ τὸν μέσον παριέναι νόμον τε καὶ βίον τὸν τῶν πάλαι θεοφιλῶν καὶ δικαίων ἀνδρῶν, ὃν ὁ σωτὴρ καὶ κύριος ἡμῶν μακρὸν ἐφησυχάσαντα χρόνον αὖθις ἀνενεώσατο ἀκολούθως τοῖς αὐτοῦ Μωυσέως καὶ τῶν λοιπῶν προφητῶν περὶ τούτων αὐτῶν θεσπίσμασιν.

kai toutʼ an eiē ho Christianismos, oute Hellēnismos tis ōn oute Ioudaïsmos, alla to metaxy toutōn, palaitaton eusebeias politeuma, kai archaiotatē men tis philosophia, plēn alla neōsti pasin anthrōpois tois kathʼ holēs tēs oikoumenēs nenomothetēmenē; hōste ton ex Hellēnismou epi ton Christianismon metatithemenon ouk epi Ioudaïsmon ekpiptein, oudʼ au palin ek tēs Ioudaïkēs ethelothrēskeias anachōrounta euthys Hellēna genesthai, ton de ex hekaterou tagmatos, ek te Hellēnismou kai Ioudaïsmou, methistamenon epi ton meson parienai nomon te kai bion ton tōn palai theophilōn kai dikaiōn andrōn, hon ho sōtēr kai kyrios hēmōn makron ephēsychasanta chronon authis aneneōsato akolouthōs tois autou Mōyseōs kai tōn loipōn prophētōn peri toutōn autōn thespismasin.

And this would be Christianity: being neither a form of Hellenism nor of Judaism, but what lies between them, the most ancient constitution of piety, and a most ancient philosophy, yet lately given as law to all people throughout the whole world. So the one who turns from Hellenism to Christianity does not fall into Judaism; nor again does one who withdraws from the Jewish self-chosen worship at once become a Greek. Rather, one who moves from either order, from Hellenism or from Judaism, comes over to the middle law and life, that of the men of old who were beloved of God and righteous, which our Savior and Lord renewed after it had lain dormant for a long time, in accordance with the oracles of Moses himself and the other prophets concerning these very things.

Notes and citation

Summary: Christianity is the ancient piety of the patriarchs renewed by Christ, a middle way between Hellenism and Judaism.

“Self-chosen worship” (ἐθελοθρησκεία, cf. Col 2:23) is Eusebius’s polemical term for Jewish observance; translated as written.

Notes on the original text

Digital text corrected (initial letter lost in the digital text): ὁ ριστιανισμὸς → ὁ Χριστιανισμὸς.

Cite (SBL): Eusebius, Dem. ev. 1.2.10 (Dindorf 3:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-10). (abbreviation not yet checked)

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1.2.11Dindorf 3:11

ἐν γοῦν τοῖς πρὸς τὸν Ἀβραὰμ χρησμοῖς αὐτὸς ὁ Μωυσῆς ἀναγράφει θεσπίζων ὡς ὅτι μελλήσουσιν ἐν ὑστέροις ποτὲ χρόνοις οὐχ οἱ τοὐ Ἀβραὰμ ἀπόγονοι, οὐδʼ οἱ ἐκ σπέρματος αὐτοῦ Ἰουδαῖοι, ἀλλὰ γὰρ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ πάντα τὰ ἔθνη ἐπὶ τῷ ὁμοίῳ τρόπῳ τῆς τοῦ Ἀβραὰμ θεοσεβείας εὐλογίας παρὰ θεοῦ καταξιωθήσεσθαι.

en goun tois pros ton Abraam chrēsmois autos ho Mōysēs anagraphei thespizōn hōs hoti mellēsousin en hysterois pote chronois ouch hoi tou Abraam apogonoi, oudʼ hoi ek spermatos autou Ioudaioi, alla gar pasai hai phylai tēs gēs kai panta ta ethnē epi tǭ homoiǭ tropǭ tēs tou Abraam theosebeias eulogias para theou kataxiōthēsesthai.

In the oracles to Abraham, at any rate, Moses himself records the prophecy that in later times not the descendants of Abraham, nor the Jews from his seed, but all the tribes of the earth and all the nations would be counted worthy of blessings from God by the same manner of piety as Abraham’s.

Gen 12:3 (allusion, high confidence)

Notes and citation

Summary: God’s promise to Abraham foretold the blessing of all nations through Abraham’s kind of piety.

Cite (SBL): Eusebius, Dem. ev. 1.2.11 (Dindorf 3:11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-11). (abbreviation not yet checked)

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1.2.12Dindorf 3:11–12

γράφει δὲ οὕτως καὶ εἶπε κύριος τῷ Ἀβραὰμ, ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου, καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου, καὶ δεῦρο εἰς γῆν, ἣν ἄν σοι δείξω, καὶ ποιήσω σε εἰς ἔθνος μέγα, καὶ εὐλογήσω σε, καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογμένος, καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε, καὶ τοὺς καταρωμένους σε κατα- ράσομαι, καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἶ φυ- λαὶ τῆς γῆς.” καὶ πάλιν ὁ θεὸς εἶπε μὴ κρύψω ἐγὼ ἀπὸ Ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ; Ἀβραὰμ δὲ γενόμενος ἔσται εἰς ἔθνος μέγα καὶ πολὺ καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς.”

graphei de houtōs kai eipe kyrios tǭ Abraam, exelthe ek tēs gēs sou kai ek tēs syngeneias sou, kai ek tou oikou tou patros sou, kai deuro eis gēn, hēn an soi deixō, kai poiēsō se eis ethnos mega, kai eulogēsō se, kai megalynō to onoma sou, kai esę̄ eulogmenos, kai eulogēsō tous eulogountas se, kai tous katarōmenous se kata- rasomai, kai eneulogēthēsontai en soi pasai ai phy- lai tēs gēs.” kai palin ho theos eipe mē krypsō egō apo Abraam tou paidos mou ha egō poiō? Abraam de genomenos estai eis ethnos mega kai poly kai eneulogēthēsontai en autǭ panta ta ethnē tēs gēs.”

He writes thus: “And the Lord said to Abraham, Go out from your land and from your kindred and from your father’s house, and come into the land that I will show you; and I will make you into a great nation, and I will bless you and magnify your name, and you shall be blessed; and I will bless those who bless you, and those who curse you I will curse; and in you all the tribes of the earth shall be blessed.” And again God said, “Shall I hide from Abraham my servant what I am doing? Abraham shall become a great and numerous nation, and in him all the nations of the earth shall be blessed.”

Gen 12:1–3 (quotation, high confidence) · Gen 18:17–18 (quotation, high confidence)

Notes and citation

Summary: Eusebius quotes God’s promises to Abraham that all nations will be blessed in him.

Gen 12:1–3 and Gen 18:17–18, LXX wording.

Notes on the original text

Digital text corrected (stray Latin character in the digital text): εἶπε ô μὴ → εἶπε μὴ.

Cite (SBL): Eusebius, Dem. ev. 1.2.12 (Dindorf 3:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-12). (abbreviation not yet checked)

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1.2.13Dindorf 3:12

Πῶς δʼ ἂν ἔμελλον τῷ Ἀβραὰμ ἐνευλογηθήσεσθαι πάντα τὰ ἔθνη καὶ πᾶσαι αἶ φυλαὶ τῆς γῆς, εἰ μηδέν τι προσήκοντες ὑπῆρχον αὐτῷ, μήτε κατὰ ψυχῆς τρόπον μήτε κατὰ σώματος συγγένειαν; τῆς τε γὰρ κατὰ σάρκα συγγενείας τίς ἦν πρὸς τὸν Ἀβραὰμ συγγένεια Σκύθαις, φέρε εἰπεῖν, ἢ Αἰγυπτίοις, ἡ Αἰθίοψιν, ἢ Ἰνδοῖς, ἢ Βρεττανοίς, ἢ Ἰσπανοῖς; ἢ πῶς ἂν ταῦτα τὰ ἔθνη καὶ τὰ ἔτι τούτων ἀπῳκισμένα τῆς πρὸς τὸν Ἀβραὰμ κατὰ σάρκα συγγενείας χάριν ἔμελλον εὐλογηθήσεσθαι;

Pōs dʼ an emellon tǭ Abraam eneulogēthēsesthai panta ta ethnē kai pasai ai phylai tēs gēs, ei mēden ti prosēkontes hypērchon autǭ, mēte kata psychēs tropon mēte kata sōmatos syngeneian? tēs te gar kata sarka syngeneias tis ēn pros ton Abraam syngeneia Skythais, phere eipein, ē Aigyptiois, hē Aithiopsin, ē Indois, ē Brettanois, ē Ispanois? ē pōs an tauta ta ethnē kai ta eti toutōn apǭkismena tēs pros ton Abraam kata sarka syngeneias charin emellon eulogēthēsesthai?

How could all the nations and all the tribes of the earth be blessed in Abraham, if they had nothing in common with him, either in manner of soul or in bodily kinship? For what kinship according to the flesh did Scythians, say, or Egyptians, or Ethiopians, or Indians, or Britons, or Spaniards have with Abraham? Or how could these nations, and those still more remote than these, be blessed on account of kinship with Abraham according to the flesh?

Notes and citation

Summary: Distant nations could not be blessed in Abraham by physical descent.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): συγγενείας γενείας → συγγενείας.

Cite (SBL): Eusebius, Dem. ev. 1.2.13 (Dindorf 3:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-13). (abbreviation not yet checked)

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1.2.14Dindorf 3:12

ἀλλʼ οὐδὲ τῆς κατὰ ψυχὴν εὐλογίας εἰκὸς ἦν κοινωνήσειν τῷ Ἀβραὰμ πάντα τὰ ἔθνη. πῶς γὰρ, ὅτε τὰ μὲν αὐτῶν τῶν ἐκθέσμοις μητρογαμίαις καὶ θυγατρομιξίαις, τὰ δʼ ἀκολάστοις ὁμιλίαις ἀρρένων πρὸς ἄρρενας ἀνεφύρετο, τὰ δὲ τὴν εὐσέβειαν ἐν ἀνθρωποθυσίαις καὶ ζῴων ἀλόγων θεοποιίαις, ἀψύχου τε ὕλης ἱδρύμασι, καὶ πνευμάτων πολυπλανῶν δεισιδαιμονίαις ἀνετίθετο, τὰ ’δε ζῶντας κατακαίειν τοὺς γεγηρακότας, τὰ δὲ περὶ τοὺς φιλτάτους παραδιδόναι, τὰ δὲ καὶ νεκρῶν ἀπογεύεσθαι καλὸν εἶναι καὶ εὐσεβὲς ἡγεῖτο;

allʼ oude tēs kata psychēn eulogias eikos ēn koinōnēsein tǭ Abraam panta ta ethnē. pōs gar, hote ta men autōn tōn ekthesmois mētrogamiais kai thygatromixiais, ta dʼ akolastois homiliais arrenōn pros arrenas anephyreto, ta de tēn eusebeian en anthrōpothysiais kai zǭōn alogōn theopoiiais, apsychou te hylēs hidrymasi, kai pneumatōn polyplanōn deisidaimoniais anetitheto, ta ’de zōntas katakaiein tous gegērakotas, ta de peri tous philtatous paradidonai, ta de kai nekrōn apogeuesthai kalon einai kai eusebes hēgeito?

Nor was it likely that all the nations would share with Abraham the blessing of the soul. How could they, when some of them were defiled by lawless marriages with mothers and unions with daughters, others by licentious intercourse of males with males, others placed piety in human sacrifices and in deifying irrational animals, in images of lifeless matter, and in superstitions about wandering spirits; some thought it good and pious to burn the aged alive, others to hand over their dearest to the dogs, others even to eat the dead?

Textual problem in this passage: see the notes.

Notes and citation

Summary: Pagan nations, sunk in incest, homosexual practice, human sacrifice, and idolatry, could not share Abraham’s blessing as they were.

περὶ τοὺς φιλτάτους παραδιδόναι is corrupt; “to the dogs” (κυσί) is conjectured from the similar catalogue in Praep. ev. 1.4, and is uncertain.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): ἀνεφύρετο, φύρετο, → ἀνεφύρετο,.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.2.14 (Dindorf 3:12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-14). (abbreviation not yet checked)

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1.2.15Dindorf 3:12–13

πῶς οὖν τοὺς ἐν τῷ τοιούτῳ θηριώδει βίῳ προηγμένους τῆς τοῦ θεοφιλοῦς μετασχεῖν οἷόν τε ἦν εὐλογίας, εἰ μήποτʼ ἄρα τῆς θηριωδίας μεταβα- λόντες τοῦ ὁμοίου τρόπου τῆς τοῦ Ἀβραὰμ θεοσε- βείας ἤμελλόν ποτε μεταλήψεσθαι; ἐπεὶ κἀκεῖνος, ἀλλοεθνής τις ὢν καὶ ἀλλότριος ἧς ὕστερον μετῆλ- θεν εὐσεβείας, λέγεται μετατεθεῖσθαι, καὶ τῆς πα- τρικῆς δεισιδαιμονίας μεταβεβλῆσθαι, οἶκόν τε καὶ συγγένειαν καὶ ἔθη πάτρια, βίου τε ἀγωγὴν, ἐν ᾗ γεγέννητό τε καὶ τέθραπτο, καταλελοιπέναι, ἠκολου- θηκέναι δὲ θεῷ, τῷ καὶ τοὺς χρησμοὺς αὐτῷ τοὺς ἀναγράπτους δεδωκότι.

pōs oun tous en tǭ toioutǭ thēriōdei biǭ proēgmenous tēs tou theophilous metaschein hoion te ēn eulogias, ei mēpotʼ ara tēs thēriōdias metaba- lontes tou homoiou tropou tēs tou Abraam theose- beias ēmellon pote metalēpsesthai? epei kakeinos, alloethnēs tis ōn kai allotrios hēs hysteron metēl- then eusebeias, legetai metatetheisthai, kai tēs pa- trikēs deisidaimonias metabeblēsthai, oikon te kai syngeneian kai ethē patria, biou te agōgēn, en hę̄ gegennēto te kai tethrapto, kataleloipenai, ēkolou- thēkenai de theǭ, tǭ kai tous chrēsmous autǭ tous anagraptous dedōkoti.

How then could those brought up in such a brutish life share in the blessing of the one beloved of God, unless they were to change from their brutishness and one day partake of the same manner of piety as Abraham? For he too, being of another nation and a stranger to the piety he later pursued, is said to have been changed, to have turned from his ancestral superstition, and to have left his house and kindred and ancestral customs, and the way of life in which he had been born and raised, and to have followed God, who also gave him the recorded oracles.

Notes and citation

Summary: The nations could be blessed only by turning, as Abraham did, from their former ways to the one God.

Cite (SBL): Eusebius, Dem. ev. 1.2.15 (Dindorf 3:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-15). (abbreviation not yet checked)

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1.2.16Dindorf 3:13

εἰ μὲν οὖν Μωυσῆς μετὰ τὸν Ἀβραὰμ γενόμενος καὶ πολιτείαν τινὰ διὰ τῆς ἐκδοθείσης ὑπʼ αὐτοῦ νομοθεσίας τῷ Ἰουδαίων ἔθνει καταβεβλημένος τοιαῦτα ἐνομοθέτησεν, οἶα καὶ τοῖς πρὸ αὐτοῦ θεοφιλέσι κατώρθωτο, καὶ οἷα δυνατὸν ἦν πᾶσι τοῖς ἔθνεσιν ἐφαρμόττειν, ὡς δύνασθαι κατὰ τὴν Μωυσέως διαταγὴν πάσας τὰς φυλὰς τῆς γῆς καὶ πάντα τὰ ἔθνη θεοσεβεῖν, ἦν εἰπεῖν ὅτι διὰ τῆς Μωυσέως νομοθεσίας τοὺς ἐξ ἁπάντων τῶν ἐθνῶν θεοσεβήσαντας καὶ τὸν Ιουδαι·σμὁν ζηλώσαντας, πρὸς αὐτούς τε γενησομένους κατὰ τὸν νόμον, εὐλογηθήσε- σθαι τῇ τοῦ Ἀβραὰμ εὐλογίᾳ προηγόρευε τὰ λόγια, ἐχρῆν δὲ καὶ ἡμᾶς τὰ παρὰ Μωυσεῖ διατεταγμένα φυλάττειν· ἐπεὶ δὲ οὐκ ἦν ἡ κατὰ Μωυσέα πολι- τεία κατάλληλος τοῖς λοιποῖς ἔθνεσιν ἀλλʼ ἢ μό- ν0ις Ἰουδαίοις, καὶ τούτοις οὐχὶ τοῖς πᾶσιν, ἀλλὰ τοῖς ἐπὶ τῆς Ἰουδαίας γῆς τὰς διατριβὰς ποιουμένοις, ἕτερον ἐχρῆν ἐξ ἅπαντος ὑποστῆναι τρόπον παρὰ τὸν Μωυσέως νόμον, καθʼ ὃν ἔμελλον βιοῦντα ὁμοίως τῷ Ἀβραὰμ τὰ καθʼ ὅλης οἰκουμένης ἔθνη τῆς ἴσης αὐτῷ κοινωνήσειν εὐλογίας.

ei men oun Mōysēs meta ton Abraam genomenos kai politeian tina dia tēs ekdotheisēs hypʼ autou nomothesias tǭ Ioudaiōn ethnei katabeblēmenos toiauta enomothetēsen, oia kai tois pro autou theophilesi katōrthōto, kai hoia dynaton ēn pasi tois ethnesin epharmottein, hōs dynasthai kata tēn Mōyseōs diatagēn pasas tas phylas tēs gēs kai panta ta ethnē theosebein, ēn eipein hoti dia tēs Mōyseōs nomothesias tous ex hapantōn tōn ethnōn theosebēsantas kai ton Ioudai;smon zēlōsantas, pros autous te genēsomenous kata ton nomon, eulogēthēse- sthai tę̄ tou Abraam eulogią proēgoreue ta logia, echrēn de kai hēmas ta para Mōysei diatetagmena phylattein; epei de ouk ēn hē kata Mōysea poli- teia katallēlos tois loipois ethnesin allʼ ē mo- n0is Ioudaiois, kai toutois ouchi tois pasin, alla tois epi tēs Ioudaias gēs tas diatribas poioumenois, heteron echrēn ex hapantos hypostēnai tropon para ton Mōyseōs nomon, kathʼ hon emellon biounta homoiōs tǭ Abraam ta kathʼ holēs oikoumenēs ethnē tēs isēs autǭ koinōnēsein eulogias.

If, then, Moses, who came after Abraham and laid down a constitution for the Jewish nation through the legislation he published, had enacted such things as had been achieved by those beloved of God before him, and such as could suit all the nations, so that all the tribes of the earth and all the nations could worship God according to Moses’ ordinance, one could say that the oracles foretold that those from all nations who worshiped God and embraced Judaism, and became like them according to the law, would be blessed with Abraham’s blessing, and we too ought to keep what Moses ordained. But since the constitution of Moses was suited not to the other nations but only to the Jews, and not even to all of them, but only to those living in the land of Judea, another way besides the law of Moses had by all means to be established, by living according to which the nations throughout the world would share, like Abraham, an equal blessing with him.

Notes and citation

Summary: Since the law of Moses fitted only Jews living in Judea, another way was needed for all nations to share Abraham’s blessing.

Cite (SBL): Eusebius, Dem. ev. 1.2.16 (Dindorf 3:13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-0-1/#p-1-2-16). (abbreviation not yet checked)

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