Demonstration of the Gospel 1.5.1–1.6.54

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 75 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 5

1.5.1Dindorf 3:28–29

Ἡ μὲν δὴ παλαιὰ διαθήκη καὶ ὁ διὰ Μώσεως νόμος μόνῳ τῷ Ἰουδαίων ἔθνει, καὶ τούτῳ ἐπὶ τῆς οἰκείας γῆς οἰκοῦντι, κατάλληλος ἀποδέδεικται, οὔτε δὲ τοῖς λοιποῖς ἔθνεσι τοῖς καθʼ ὅλης τῆς οἰκουμένης οὕτε τοῖς ἐπὶ τῆς ἀλλοδαπῆς ἀπῳκισμένοις Ἰουδαίοις· τὸν δὲ τῆς καινῆς διαθήκης τρόπον πᾶσιν ἔθνεσιν βιωφελῆ χρῆν δήπου καταστῆναι, ὡς μηδαμῶς μηδα- μόθεν παραποδίζεσθαι τοὺς κατὰ τοῦτον πολιτεύεσθαι μέλλοντας, μήτʼ ἀπὸ χώρας μήτʼ ἀπὸ γένους μήτʼ ἀπὸ τόπου μήτε ἔκ τινος ἑτέρου τὸ σύνολον.

Hē men dē palaia diathēkē kai ho dia Mōseōs nomos monǭ tǭ Ioudaiōn ethnei, kai toutǭ epi tēs oikeias gēs oikounti, katallēlos apodedeiktai, oute de tois loipois ethnesi tois kathʼ holēs tēs oikoumenēs houte tois epi tēs allodapēs apǭkismenois Ioudaiois; ton de tēs kainēs diathēkēs tropon pasin ethnesin biōphelē chrēn dēpou katastēnai, hōs mēdamōs mēda- mothen parapodizesthai tous kata touton politeuesthai mellontas, mētʼ apo chōras mētʼ apo genous mētʼ apo topou mēte ek tinos heterou to synolon.

The old covenant and the law through Moses have been shown to be suited only to the Jewish nation, and to it only while living in its own land, but neither to the other nations throughout the world nor to Jews settled in foreign lands. The manner of the new covenant, on the other hand, had surely to be established as beneficial for life to all nations, so that those who were to live by it would in no way and from no side be hindered, whether by country or by race or by place or by anything else at all.

Notes and citation

Summary: Unlike the old covenant, the new had to be livable by all nations everywhere.

Cite (SBL): Eusebius, Dem. ev. 1.5.1 (Dindorf 3:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-1). (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).

1.5.2Dindorf 3:29

τοιοῦτος δὲ πέφηνεν ὁ πρὸς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ νενομοθετημένος νόμος τε καὶ βίος, τὴν παλαιτάτην καὶ πρεσβυτέραν Μώσεως εὐσέβειαν ἀνα- νεούμενος, καθʼ ἣν ὁ θεοφιλὴς ‘ Αβραὰμ καὶ οἶ τού- του προπάτορες δείκνυνται πεπολιτευμένοι.

toioutos de pephēnen ho pros tou sōtēros hēmōn Iēsou Christou nenomothetēmenos nomos te kai bios, tēn palaitatēn kai presbyteran Mōseōs eusebeian ana- neoumenos, kathʼ hēn ho theophilēs ‘ Abraam kai oi tou- tou propatores deiknyntai pepoliteumenoi.

Such has proved to be the law and life legislated by our Savior Jesus Christ, renewing the most ancient piety, older than Moses, by which the God-beloved Abraham and his forefathers are shown to have lived.

Notes and citation

Summary: Christ’s law renews the piety of Abraham and his forefathers.

Cite (SBL): Eusebius, Dem. ev. 1.5.2 (Dindorf 3:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-2). (abbreviation not yet checked)

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1.5.3Dindorf 3:29

εἰ γοῦν ἐθελήσειας τόν τε Χριστιανῶν βίον καὶ τὴν ὑπὸ τοῦ Χριστοῦ πᾶσιν ἔθνεσι καταβεβλημένην θεοσέβειαν συνεξετάσαι τῷ τρόπῳ τῶν ἀμφὶ τὸν ‘ Αβραὰμ ἐπʼ εὐσεβείᾳ καὶ δικαιοσύνῃ μεμαρτυρημένων, ἴνα καὶ τὸν αὐτὸν εὑρήσεις.

ei goun ethelēseias ton te Christianōn bion kai tēn hypo tou Christou pasin ethnesi katabeblēmenēn theosebeian synexetasai tǭ tropǭ tōn amphi ton ‘ Abraam epʼ eusebeią kai dikaiosynę̄ memartyrēmenōn, ina kai ton auton heurēseis.

If, at any rate, you are willing to compare the life of Christians and the worship of God laid down by Christ for all nations with the manner of those around Abraham who were attested for piety and righteousness, you will find it to be the same.

Notes and citation

Summary: Christian life matches that of Abraham and the patriarchs.

Notes on the original text

Digital text corrected (two words joined in the digital text): εἰγοῦν → εἰ γοῦν.

Cite (SBL): Eusebius, Dem. ev. 1.5.3 (Dindorf 3:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-3). (abbreviation not yet checked)

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1.5.4Dindorf 3:29

ἐκεῖνοί τε γὰρ τῆς πολυθέου πλάνης ἀποχωρήσαντες, καὶ τὴν περὶ τὰ ἀγάλματα δεισιδαιμονίαν ἀποστραφέντες, ὑπερκύψαντες δὲ καὶ τὴν ὁρωμένην ἅπασαν κτίσιν, καὶ μήθʼ ἥλιον μήτε σελήνην μήτε τι τῶν μερῶν τοῦ παντὸς θεοποιήσαν- τες, ἐφʼ ἔνα τὸν ἀνωτάτω θεὸν, αὐτὸν δὴ τὸν ὕψιστον τὸν οὐρανοῦ καὶ γῆς δημιουργὸν, ἑαυτοὺς ἀνήγαγον.

ekeinoi te gar tēs polytheou planēs apochōrēsantes, kai tēn peri ta agalmata deisidaimonian apostraphentes, hyperkypsantes de kai tēn horōmenēn hapasan ktisin, kai mēthʼ hēlion mēte selēnēn mēte ti tōn merōn tou pantos theopoiēsan- tes, ephʼ ena ton anōtatō theon, auton dē ton hypsiston ton ouranou kai gēs dēmiourgon, heautous anēgagon.

For they withdrew from the error of many gods and turned away from the superstition surrounding images; they looked beyond the whole visible creation and made gods neither of the sun nor of the moon nor of any part of the universe, but raised themselves to the one supreme God, the Most High himself, the Creator of heaven and earth.

Notes and citation

Summary: The patriarchs abandoned idolatry and worshiped the one Most High God.

Cite (SBL): Eusebius, Dem. ev. 1.5.4 (Dindorf 3:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-4). (abbreviation not yet checked)

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1.5.5Dindorf 3:29

ὃ καὶ συνίστησιν αὐτὸς ὁ Μώσης ἐν ταῖς τῆς ἀρχαιολογίας ἱστορίαις τὸν ‘ Αβραὰμ ἀναγράφων φάσκοντα ἐκτενῶ τὴν χεῖρά μου πρὸς τὸν θεὸν τὸν ὕψιστον, ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὴν.”

ho kai synistēsin autos ho Mōsēs en tais tēs archaiologias historiais ton ‘ Abraam anagraphōn phaskonta ektenō tēn cheira mou pros ton theon ton hypsiston, hos ektisen ton ouranon kai tēn.”

Moses himself confirms this in his histories of ancient times, recording Abraham as saying: “I will stretch out my hand to God the Most High, who created heaven and earth.”

Gen 14:22 (quotation, high confidence)

Notes and citation

Summary: Abraham confessed the Most High Creator.

Gen 14:22, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.5.5 (Dindorf 3:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-5). (abbreviation not yet checked)

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1.5.6Dindorf 3:29

Καὶ πρό γε τούτου εἰσάγων τὸν Μελχισεδὲκ, ὃν δή φησιν ἱερέα γεγονέναι τοῦ θεοῦ τοῦ ὑψίστου, τὸν ‘ Αβραὰμ ὧδέ πως εὐλογοῦντα “ εὐλογημένος ‘Αβραὰμ τῷ θεῷ τῷ ὑψίστῳ, ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὴν γὴν.”

Kai pro ge toutou eisagōn ton Melchisedek, hon dē phēsin hierea gegonenai tou theou tou hypsistou, ton ‘ Abraam hōde pōs eulogounta “ eulogēmenos ‘Abraam tǭ theǭ tǭ hypsistǭ, hos ektisen ton ouranon kai tēn gēn.”

And before this, he introduces Melchizedek, whom he says was priest of God the Most High, blessing Abraham in this way: “Blessed be Abraham by God the Most High, who created heaven and earth.”

Gen 14:18–19 (quotation, high confidence)

Notes and citation

Summary: Melchizedek, priest of God Most High, blessed Abraham.

Gen 14:18–19, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.5.6 (Dindorf 3:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-6). (abbreviation not yet checked)

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1.5.7Dindorf 3:29–30

Εὕροις δʼ ἂν καὶ τὸν Ἑνὼχ καὶ τὸν Νῶε δικαιωθέντας καὶ εὐαρεστήσαντας τῷ θεῷ κατὰ τὸν αὐτὸν τῷ ‘ Αβραὰμ τρόπον. ἀλλὰ καὶ ὁ ‘ Ιὼβ, ἄνθρωπος δίκαιος ἀληθινὸς, ἄμεμπτος. θεοσεβὴς. ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος. πρὸ τῶν Μώσεως χρόνων μεμαρτύρηται· ὃς δὴ καὶ πεῖραν τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας διʼ ἀθρόας τῆς τῶν ὑπαρχόντων ἀποβολῆς ὑποσχὼν μέγιστον εὐσεβοῦς ὑπόδειγμα τρόπου καὶ τοῖς μετʼ αὐτὸν ἀπολέλοιπεν, τὸν φιλόσοφον ἐκεῖνον ἐπιφωνήσας λόγον “ γυμνὸς ἐξὴλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι· ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο· ὡς τῷ κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο. εἴη τὸ ὄνομα κυρίου εὐλογημένον.”

Heurois dʼ an kai ton Henōch kai ton Nōe dikaiōthentas kai euarestēsantas tǭ theǭ kata ton auton tǭ ‘ Abraam tropon. alla kai ho ‘ Iōb, anthrōpos dikaios alēthinos, amemptos. theosebēs. apechomenos apo pantos ponērou pragmatos. pro tōn Mōseōs chronōn memartyrētai; hos dē kai peiran tēs eis ton tōn holōn theon eusebeias diʼ athroas tēs tōn hyparchontōn apobolēs hyposchōn megiston eusebous hypodeigma tropou kai tois metʼ auton apoleloipen, ton philosophon ekeinon epiphōnēsas logon “ gymnos exēlthon ek koilias mētros mou, gymnos kai apeleusomai; ho kyrios edōken, ho kyrios apheilato; hōs tǭ kyriǭ edoxen, houtō kai egeneto. eiē to onoma kyriou eulogēmenon.”

You would find Enoch too and Noah justified and pleasing to God in the same manner as Abraham. And Job, “a righteous man, true, blameless, God-fearing, keeping away from every evil deed,” is attested before the times of Moses. He, having undergone a test of his piety toward the God of all through the sudden loss of his possessions, left a very great example of a pious way of life to those after him, uttering that philosophical saying: “Naked I came out of my mother’s womb, naked also I shall depart. The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has come to pass. Blessed be the name of the Lord.”

Job 1:1 (quotation, high confidence) · Job 1:21 (quotation, high confidence)

Notes and citation

Summary: Enoch, Noah, and Job lived righteously before Moses; Job’s response to loss is quoted.

Job 1:1 and 1:21, LXX wording.

Notes on the original text

Digital text corrected (leaked line number; syllables repeated across a line break in the digital text): δίκαιος 5 ἀληθινὸς → δίκαιος ἀληθινὸς; ϋπόδειγμα δεῖγμα → ὑπόδειγμα.

Cite (SBL): Eusebius, Dem. ev. 1.5.7 (Dindorf 3:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-7). (abbreviation not yet checked)

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1.5.8Dindorf 3:30

Καὶ τὸν ἁπάντων κύριον σέβων ταύτας ἠφίει τὰς φωνὰς, ἃς προιὼν ὁ αὐτὸς διασαφεῖ διʼ ὧν φησι “ σοφὸς γάρ ἐστι διανοίᾳ, κραταιός τε καὶ μέγας, ὁ σείων τὴν ὑπʼ οὐρανὸν ἐκ θεμελίων, οἶ δὲ στῦλοι αὐτῆς σαλεύονται, ὁ λέγων τῷ ἡλίῳ, καὶ οὐκ ἀνατέλλει, κατὰ δὲ ἄστρων κατασφραγίζει, ὁ τανύσας τὸν οὐρανὸν μόνος.

Kai ton hapantōn kyrion sebōn tautas ēphiei tas phōnas, has proiōn ho autos diasaphei diʼ hōn phēsi “ sophos gar esti dianoią, krataios te kai megas, ho seiōn tēn hypʼ ouranon ek themeliōn, oi de styloi autēs saleuontai, ho legōn tǭ hēliǭ, kai ouk anatellei, kata de astrōn katasphragizei, ho tanysas ton ouranon monos.

And he uttered these words in reverence for the Lord of all, whom the same man, going on, describes clearly when he says: “For he is wise in mind, mighty and great, who shakes the earth under heaven from its foundations, and its pillars totter; who speaks to the sun, and it does not rise, and seals up the stars; who alone stretched out the heaven.”

Job 9:4–8 (quotation, high confidence)

Notes and citation

Summary: Job describes the Lord of all as Creator.

Job 9:4, 6–8, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.5.8 (Dindorf 3:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-8). (abbreviation not yet checked)

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1.5.9Dindorf 3:30

Εἰ δὴ οὖν τοῦτον αὐτὸν ἐκεῖνον τῶν πάλαι καὶ πρὸ Μώσεως θεοφιλῶν θεὸν ἔναγχος πᾶσι τοῖς ἒθνεσιν ὁ Χριστοῦ λόγος ὁμοίως ἐκείνοις μόνον εὐσεβεῖν διετάξατο, πέφηνεν ὅπως κοινωνοὶ γεγενήμεθα τῆς ἴσης αὐτῶν ἐκείνων εὐσεβείας· τῆς δὲ εὐσεβείας μεταοχόντες δῆλον ὡς καὶ τῆς εὐλογίας μεταλη- ψόμεθα.

Ei dē oun touton auton ekeinon tōn palai kai pro Mōseōs theophilōn theon enanchos pasi tois ethnesin ho Christou logos homoiōs ekeinois monon eusebein dietaxato, pephēnen hopōs koinōnoi gegenēmetha tēs isēs autōn ekeinōn eusebeias; tēs de eusebeias metaochontes dēlon hōs kai tēs eulogias metalē- psometha.

If, then, the word of Christ has lately commanded all the nations to worship, as they did, this very God alone, the God of those beloved of God long ago and before Moses, it is evident that we have become sharers in the same piety as they; and sharing in the piety, clearly we shall also share in the blessing.

Notes and citation

Summary: Christians share the patriarchs’ piety and therefore their blessing.

Cite (SBL): Eusebius, Dem. ev. 1.5.9 (Dindorf 3:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-9). (abbreviation not yet checked)

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1.5.10Dindorf 3:30

ἀλλὰ καὶ τὸν τοῦ θεοῦ λόγον, ὃν δὴ Χριστὸν ἡμῖν προσαγορεύειν φίλον, ὁμοίως κἀ- κεῖνοι γνόντες ἐμαρτυρήθησαν· οἵ γε καὶ πολὺ δια- φερόντως τῆς ἐμφανοῦς αὐτοῦ παρουσίας τε καὶ θεοφανείας ἠξιώθησαν.

alla kai ton tou theou logon, hon dē Christon hēmin prosagoreuein philon, homoiōs ka- keinoi gnontes emartyrēthēsan; hoi ge kai poly dia- pherontōs tēs emphanous autou parousias te kai theophaneias ēxiōthēsan.

But they too are attested to have known the Word of God, whom we love to call Christ; indeed they were counted worthy, in a very special way, of his visible presence and divine appearance.

Notes and citation

Summary: The patriarchs knew the Word of God and saw him in appearances.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.5.10 (Dindorf 3:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-10). (abbreviation not yet checked)

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1.5.11Dindorf 3:30–31

ἐπάκουσον γοῦν ὡς πάλιν αὐτὸς ὁ Μώσης τὸν ἐπιφανέντα τοῖς θεοφιλέσι καὶ πολλάκις χρηματίσαντα αὐτοῖς τὰ ἀναγεγραμμένα ποτὲ μὲν θεὸν καὶ κύριον, ποτὲ δὲ καὶ ἄγγελον θεοῦ προσαγορεύει, ἄντικρυς παριστὰς ὅτι μὴ ὁ ἐπὶ πάντων θεὸς οὗτος ἦν, ἀλλά τις δεύτερος, θεὸς μὲν καὶ κύριος τῶν θεοφιλῶν ἀνδρῶν ἀνηγορευμένος, ἄγγελος δὲ τοῦ ἀνωτάτου πατρός.

epakouson goun hōs palin autos ho Mōsēs ton epiphanenta tois theophilesi kai pollakis chrēmatisanta autois ta anagegrammena pote men theon kai kyrion, pote de kai angelon theou prosagoreuei, antikrys paristas hoti mē ho epi pantōn theos houtos ēn, alla tis deuteros, theos men kai kyrios tōn theophilōn andrōn anēgoreumenos, angelos de tou anōtatou patros.

Hear, at any rate, how Moses himself again calls the one who appeared to those beloved of God, and who often gave them the recorded oracles, sometimes God and Lord, and sometimes the Angel of God, plainly showing that this was not the God over all, but a second one, proclaimed God and Lord of the God-beloved men, but Angel of the supreme Father.

Notes and citation

Summary: Moses calls the one who appeared to the patriarchs both God and Angel of God, showing he was a second, distinct from the Father.

Eusebius identifies the theophanies with the Word, “a second” (δεύτερος) distinct from “the God over all”; this is his characteristic pre-Nicene subordinationist language, translated as written.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 1.5.11 (Dindorf 3:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-11). (abbreviation not yet checked)

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1.5.12Dindorf 3:31

λέγει δʼ οὖν αὐτοῖς ῥήμασι “καὶ ἐπορεύθη ‘ Ιακὼβ εἰς Χαρὰν, καὶ ἀπήντησε τόπῳ, καὶ ἐκοιμήθη ἐκεῖ· ἔδυ γὰρ ὁ ἥλιος· καὶ ἔλαβεν ἀπὸ τῶν λίθων τοῦ τόπου, καὶ ἔθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἐκοιμήθη ἐν τῷ τόπῳ ἐκείνῳ καὶ ἐνυπνιάσθη, καὶ ἰδοὺ κλῖμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανὸν, καὶ οἶ ἄγγελοι τοῦ θεοῦ ἀνέβαινον ἐπʼ αὐτήν.

legei dʼ oun autois rhēmasi “kai eporeuthē ‘ Iakōb eis Charan, kai apēntēse topǭ, kai ekoimēthē ekei; edy gar ho hēlios; kai elaben apo tōn lithōn tou topou, kai ethēke pros kephalēs autou, kai ekoimēthē en tǭ topǭ ekeinǭ kai enypniasthē, kai idou klimax estērigmenē en tę̄ gę̄, hēs hē kephalē aphikneito eis ton ouranon, kai oi angeloi tou theou anebainon epʼ autēn.

He says, then, in these very words: “And Jacob went to Haran, and he came to a place and slept there, for the sun had set; and he took some of the stones of the place and put it under his head, and slept in that place and dreamed; and behold, a ladder set firmly on the earth, whose top reached to heaven, and the angels of God were ascending on it.

Gen 28:10–12 (quotation, high confidence)

Notes and citation

Summary: Eusebius quotes Jacob’s dream of the ladder.

Gen 28:10–12, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.5.12 (Dindorf 3:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-12). (abbreviation not yet checked)

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1.5.13Dindorf 3:31

ὁ δὲ κύριος ἐπε- στήρικτο ἐπʼ αὐτῆς, καὶ εἶπεν, ἐγὼ κύριος ὁ θεὸς ‘ Αβραὰμ τοῦ πατρός σου καὶ ὁ θεὸς ‘ Ισαάκ· μὴ φοβοῦ, ἡ γῇ, ἐφʼ ἧς σὺ καθεύδεις ἐπʼ αὐτῆς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου, καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς γῆς.”

ho de kyrios epe- stērikto epʼ autēs, kai eipen, egō kyrios ho theos ‘ Abraam tou patros sou kai ho theos ‘ Isaak; mē phobou, hē gę̄, ephʼ hēs sy katheudeis epʼ autēs, soi dōsō autēn kai tǭ spermati sou, kai estai to sperma sou hōs hē ammos tēs gēs.”

And the Lord was set firmly upon it, and said: I am the Lord, the God of Abraham your father and the God of Isaac; do not fear. The land on which you are sleeping I will give to you and to your seed, and your seed shall be as the sand of the earth.”

Gen 28:13–14 (quotation, high confidence)

Notes and citation

Summary: The Lord at the top of the ladder speaks to Jacob.

Gen 28:13–14, LXX wording (with “do not fear” and “sand” as in Eusebius’s text).

Cite (SBL): Eusebius, Dem. ev. 1.5.13 (Dindorf 3:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-13). (abbreviation not yet checked)

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1.5.14Dindorf 3:31

Οἷς ἑξῆς ἐπιλέγει “ καὶ ἀνέστη ‘ Ιακὼβ τὸ πρωὶ; καὶ ἔλαβε τὸν λίθον ὃν ὑπέθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἔστησεν αὐτὸν στήλην.”

Hois hexēs epilegei “ kai anestē ‘ Iakōb to prōi? kai elabe ton lithon hon hypethēke pros kephalēs autou, kai estēsen auton stēlēn.”

After this he adds next: “And Jacob rose early in the morning, and took the stone which he had put under his head, and set it up as a pillar.”

Gen 28:18 (quotation, high confidence)

Notes and citation

Summary: Jacob set up the stone as a pillar.

Gen 28:18.

Cite (SBL): Eusebius, Dem. ev. 1.5.14 (Dindorf 3:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-14). (abbreviation not yet checked)

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1.5.15Dindorf 3:31

Εἶτα προιὼν αὐτὸν δὴ τοῦτον τὸν ἐπιφανέντα αὐτῷ θεὸν καὶ κύριον ἄγγελον ὀνομάζει θεοῦ. φησὶ γοῦν ὁ ‘ Ιακὼβ καὶ εἶπέν μοι ὁ ἄγγελος τοῦ θεοῦ καθʼ ὓπνον, ‘ Ιακώβ· ἐγὼ δὲ εἶπα, τί ἐστίν;”

Eita proiōn auton dē touton ton epiphanenta autǭ theon kai kyrion angelon onomazei theou. phēsi goun ho ‘ Iakōb kai eipen moi ho angelos tou theou kathʼ hypnon, ‘ Iakōb; egō de eipa, ti estin?”

Then, going on, he names this very God and Lord who appeared to him the Angel of God. Jacob says, at any rate: “And the Angel of God said to me in sleep, Jacob; and I said, What is it?”

Gen 31:11 (quotation, high confidence)

Notes and citation

Summary: The same God is later called the Angel of God.

Gen 31:11.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.5.15 (Dindorf 3:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-15). (abbreviation not yet checked)

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1.5.16Dindorf 3:31–32

καὶ “ ἑώρακα, φησὶ, πάντα ὅσα λαβὰν ποιεῖ σοι. ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ οὗ ἤλειψάς μοι ἐκεῖ στήλην, καὶ ηὔξω μοι ἐκεῖ εύ- χήν.”

kai “ heōraka, phēsi, panta hosa laban poiei soi. egō eimi ho theos ho ophtheis soi en topǭ theou hou ēleipsas moi ekei stēlēn, kai ēuxō moi ekei eu- chēn.”

And, he says: “I have seen all that Laban does to you. I am the God who appeared to you in the place of God, where you anointed a pillar to me and vowed a vow to me there.”

Gen 31:12–13 (quotation, high confidence)

Notes and citation

Summary: The Angel says, “I am the God who appeared to you” at Bethel.

Gen 31:12–13, LXX wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.5.16 (Dindorf 3:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-16). (abbreviation not yet checked)

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1.5.17Dindorf 3:31–32

‘Ο δʼ αὐτὸς οὗτος καὶ τῷ ‘ Αβραὰμ παραφανεὶς θεὸς καὶ κύριος ἀνηγόρευται, μυσταγωγῶν τὸν θεοφιλῆ τὰς περὶ τοῦ πατρὸς αὐθεντίας, καί τινα ὡς περὶ ἑτέρου θεοῦ διδάσκων, ἃ καὶ κατὰ καιρὸν ἐπισκε- ψόμεθα.

‘O dʼ autos houtos kai tǭ ‘ Abraam paraphaneis theos kai kyrios anēgoreutai, mystagōgōn ton theophilē tas peri tou patros authentias, kai tina hōs peri heterou theou didaskōn, ha kai kata kairon episke- psometha.

This same one, appearing to Abraham too, is proclaimed God and Lord, initiating the God-beloved man into the supreme authority of the Father, and teaching certain things as about another God; these we shall examine at the proper time.

Notes and citation

Summary: The same one appeared to Abraham as God and Lord and taught him about the Father.

Notes on the original text

Digital text corrected (running head leaked into the digital text): θεὸς EUSEBII καὶ → θεὸς καὶ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.5.17 (Dindorf 3:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-17). (abbreviation not yet checked)

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1.5.18Dindorf 3:32

ἀλλὰ καὶ τῷ Ἰὼβ οὐδένα ἢ τοῦτον εἶναι τὸν χρηματίσαντα μετὰ τὴν αὐτάρκη διαγυμνασίαν οὐ θεμιτὸν εἰπεῖν. πρότερον μὲν γὰρ διὰ λαίλαπος καὶ νεφῶν ἐπιφανεὶς αὐτῷ τὸν τῶν ὅλων θεὸν ἑαυτὸν ὄντα παρίστη, προιὼν δὲ ἐξῆς ἑαυτὸν ἐπιδείκνυσι, ὣστε φάναι τὸν Ἰὼβ ‘‘ἂκουσον δέ μου, κύριε, ἵνα κἀγὼ λαλήσω. ἀκοὴν μὲν φωνῆς ἤκουόν σου τὸ πρὸτερον, νυνὶ δὲ ὁ ὀφθαλμός μου ἑώρακέ σε.”

alla kai tǭ Iōb oudena ē touton einai ton chrēmatisanta meta tēn autarkē diagymnasian ou themiton eipein. proteron men gar dia lailapos kai nephōn epiphaneis autǭ ton tōn holōn theon heauton onta paristē, proiōn de exēs heauton epideiknysi, hōste phanai ton Iōb ‘‘akouson de mou, kyrie, hina kagō lalēsō. akoēn men phōnēs ēkouon sou to proteron, nyni de ho ophthalmos mou heōrake se.”

And it is not right to say that the one who spoke to Job after his sufficient trial was any other than this one. For first, appearing to him through whirlwind and clouds, he showed himself to be the God of all; and going on, he displays himself, so that Job says: “Hear me, Lord, that I too may speak. Before, I heard the report of your voice, but now my eye has seen you.”

Job 38:1 (allusion, high confidence) · Job 42:4–5 (quotation, high confidence)

Notes and citation

Summary: The one who appeared to Job and was seen by him is the same.

Job 38:1; 42:4–5, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.5.18 (Dindorf 3:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-18). (abbreviation not yet checked)

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1.5.19Dindorf 3:32

Εἰ δὲ μὴ οἶόν τε τὸν ἐπέκεινα θεὸν, τὸν ἀό- ρατον καὶ ἀγέννητον καὶ παμβασιλέα τῶν ὅλων, θνητῆ̣ φάναι θεωρεῖσθαι φύσει, τίς ἂν ὁ δηλούμενος εἴη πλὴν τοῦ πρὸς ἡμῶν μετὰ τὸν πατέρα κυριολογουμένου θεοῦ λόγου; καὶ τί δεῖ πλείονα περὶ τούτου συναγαγεῖν, παρὸν ἐκ τῶν ἱερῶν βίβλων τὰς τούτων συστάσεις λαμβάνειν, ἃς καὶ αὐτοὶ κατὰ τὴν προκει- μένην ὑπόθεσιν ἐπὶ σχολῆς ἀναλεξόμεθα, εἰς ἀπόδει- ξιν τοῦ μηδὲ ἄλλον ἢ τὸν τοῦ θεοῦ λόγον εἶναι τὸν τοῖς θεοφιλέσι προπάτορσιν ἑωραμένον;

Ei de mē oion te ton epekeina theon, ton ao- raton kai agennēton kai pambasilea tōn holōn, thnētē phanai theōreisthai physei, tis an ho dēloumenos eiē plēn tou pros hēmōn meta ton patera kyriologoumenou theou logou? kai ti dei pleiona peri toutou synagagein, paron ek tōn hierōn biblōn tas toutōn systaseis lambanein, has kai autoi kata tēn prokei- menēn hypothesin epi scholēs analexometha, eis apodei- xin tou mēde allon ē ton tou theou logon einai ton tois theophilesi propatorsin heōramenon?

If it is not possible to say that the God beyond, the invisible and unbegotten and King of all, is seen by mortal nature, who would the one indicated be except God the Word, whom we properly name Lord after the Father? And why need we collect more on this, when one can take the proofs of these things from the sacred books? These we too shall read at leisure in accordance with the present subject, to demonstrate that it was no other than the Word of God who was seen by the God-beloved forefathers.

Notes and citation

Summary: Since the invisible Father cannot be seen, the one seen by the patriarchs was God the Word.

κυριολογουμένου may mean “properly named” or “named Lord”; Eusebius calls the Word God and Lord “after the Father.” Translated as written.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 1.5.19 (Dindorf 3:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-19). (abbreviation not yet checked)

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1.5.20Dindorf 3:32–33

οὐκοῦν μετὰ τὴν περὶ τοῦ τῶν ὅλων δημιουργοῦ καὶ τὰ περὶ τοῦ Χριστοῦ κοινῶς ἡμῖν τε κἀκείνοις παραδέδοται· ἔνθεν καὶ Χριστοὺς αὐτοὺς δὴ ἐκείνους τοὺς πρὸ Μώσεως θεοφιλεῖς, ὥσπερ οὑν ἡμᾶς Χριστιανοὺς, εὕροις ἂν κεκλημένους. καὶ τοῦτο δὲ ἐπά- κουσον ὥς φησι περὶ αὐτῶν ἐν Ψαλμοῖς τὸ λόγιον ‘ έν τῷ εἶναι αὐτοὺς ἀριθμῷ βραχεῖς, ὀλιγοστοὺς καὶ παροίκους ἐν αὐτῇ, καὶ διῆλθον ἐξ ἔθνους εἰς ἔθνος, καὶ ἐκ βασιλείας εἰς λαὸν ἕτερον, οὐκ ἀφῆκεν ἂν- θρωπον ἀδικῆσαι αὐτοὺς, καὶ ἤλεγξεν ὑπὲρ αὐτῶν βασιλεῖς λέγων, μὴ ἅπτεσθε τῶν χριστῶν μου καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε.

oukoun meta tēn peri tou tōn holōn dēmiourgou kai ta peri tou Christou koinōs hēmin te kakeinois paradedotai; enthen kai Christous autous dē ekeinous tous pro Mōseōs theophileis, hōsper houn hēmas Christianous, heurois an keklēmenous. kai touto de epa- kouson hōs phēsi peri autōn en Psalmois to logion ‘ en tǭ einai autous arithmǭ bracheis, oligostous kai paroikous en autę̄, kai diēlthon ex ethnous eis ethnos, kai ek basileias eis laon heteron, ouk aphēken an- thrōpon adikēsai autous, kai ēlenxen hyper autōn basileis legōn, mē haptesthe tōn christōn mou kai en tois prophētais mou mē ponēreuesthe.

So, after [the knowledge] of the Creator of all, the doctrine about Christ too has been handed down in common to us and to them. Hence you will find that those very men beloved of God before Moses were called christs, just as we are called Christians. Hear too how the oracle in the Psalms speaks of them: “When they were few in number, very few, and sojourners in it, and they went from nation to nation and from one kingdom to another people, he allowed no man to wrong them, and he rebuked kings on their account, saying, Touch not my christs, and do no evil among my prophets.”

Ps 105:12–15 (104:12-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The patriarchs were called “christs” (anointed ones), just as believers are called Christians.

Ps 105:12–15 (104 LXX), LXX wording; “christs” renders χριστοί, “anointed ones.” The opening clause seems to lack a noun (e.g. “knowledge”), supplied in brackets.

Notes on the original text

Digital text corrected (stray margin letter in the digital text; word repeated across a line break in the digital text): δημιουργοῦ δημιουργοῦ → δημιουργοῦ; αὐτῶν b βασιλεῖς → αὐτῶν βασιλεῖς.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.5.20 (Dindorf 3:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-20). (abbreviation not yet checked)

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1.5.21Dindorf 3:33

ταῦτα γὰρ ἐπὶ τοῦ ‘Αβραὰμ καὶ τοῦ ‘Ισαὰκ καὶ τοῦ ‘Ιακὼβ ἀνειρῆσθαι ἡ πᾶσα σύμφρασις τοῦ λόγου παρίστησιν· ὣστε καὶ τῆς τοῦ Χριστοῦ προσηγορίας ἡμῖν ὁμοίως ἐκοινώνουν.

tauta gar epi tou ‘Abraam kai tou ‘Isaak kai tou ‘Iakōb aneirēsthai hē pasa symphrasis tou logou paristēsin; hōste kai tēs tou Christou prosēgorias hēmin homoiōs ekoinōnoun.

For the whole context of the passage shows that these things were said of Abraham, Isaac, and Jacob; so that they shared with us in the name of Christ as well.

Notes and citation

Summary: The psalm refers to the patriarchs, who thus shared the name of Christ.

Notes on the original text

Digital text corrected (two words joined in the digital text): ἡπᾶσα → ἡ πᾶσα.

Cite (SBL): Eusebius, Dem. ev. 1.5.21 (Dindorf 3:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-5-21). (abbreviation not yet checked)

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preface 1, chapter 6

1.6.1Dindorf 3:33

‘Αλλὰ καὶ ὁ κατʼ ἀρετὴν βίος ἥ τε κατὰ εύδέβειαν πολιτεία ὥσπερ τοῖς ἔθνεσιν ἅπασι διὰ τῆς τοῦ Χριστοῦ νουθεσίας κεκήρυκται δίχα τῆς κατὰ Μωσἐα διαταγῆς, οὕτως καὶ τοῖς παλαιοῖς ἐκείνοις ὁ αὐτὸς τῆς εὐσεβείας κατωρθοῦτο τρόπος.

‘Alla kai ho katʼ aretēn bios hē te kata eudebeian politeia hōsper tois ethnesin hapasi dia tēs tou Christou nouthesias kekēryktai dicha tēs kata Mōsea diatagēs, houtōs kai tois palaiois ekeinois ho autos tēs eusebeias katōrthouto tropos.

Moreover, just as the life of virtue and the way of living in piety has been proclaimed to all the nations through Christ’s admonition, apart from the Mosaic ordinance, so the same manner of piety was achieved by those men of old.

Notes and citation

Summary: The patriarchs lived the same virtuous piety that Christ proclaims, without the Mosaic law.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.1 (Dindorf 3:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-1). (abbreviation not yet checked)

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1.6.2Dindorf 3:33

οὐ γοῦν σώματος αὐτοῖς περιτομῆς ἔμελεν, ὅτι μηδʼ ἡμῖν· οὔτε ἀποχῆς τῶν τοιῶνδε ζῴων βρώσεως, ὅτι μηδὲ ἡμῖν. αὐτίκα τὸν Μελχισεδὲκ ὁ Μώσης εἰσάγει ἱερέα τοῦ θεοῦ τοῦ ὑψίστου, οὐ τὸ σῶμα περιτετμημένον, οὐ μύρῳ σκευαστῷ κατὰ Μωσέα κεχρισμένον, οὐ σάβ- βατον τί ποτʼ ἐστὶν εἰδότα, οὐδʼ ὅλως τι τῶν μετὰ ταῦτα τῷ παντὶ Ἰουδαίων ἔθνει διὰ Μώσεως παρηγγελμένων ἐπαίοντα, ἄντικρυς δὲ κατὰ τὸ Χριστοῦ εὐαγγέλιον βιοῦντα.

ou goun sōmatos autois peritomēs emelen, hoti mēdʼ hēmin; oute apochēs tōn toiōnde zǭōn brōseōs, hoti mēde hēmin. autika ton Melchisedek ho Mōsēs eisagei hierea tou theou tou hypsistou, ou to sōma peritetmēmenon, ou myrǭ skeuastǭ kata Mōsea kechrismenon, ou sab- baton ti potʼ estin eidota, oudʼ holōs ti tōn meta tauta tǭ panti Ioudaiōn ethnei dia Mōseōs parēngelmenōn epaionta, antikrys de kata to Christou euangelion biounta.

So they did not care about circumcision of the body, since neither do we; nor about abstaining from eating certain animals, since neither do we. For instance, Moses introduces Melchizedek as priest of God the Most High, not circumcised in body, not anointed with the ointment prepared according to Moses, not knowing what a sabbath is, nor understanding at all any of the things later enjoined on the whole Jewish nation through Moses, but living plainly according to the gospel of Christ.

Gen 14:18 (allusion, high confidence)

Notes and citation

Summary: Melchizedek, uncircumcised and without the law, lived according to the gospel.

Gen 14:18.

Notes on the original text

Digital text corrected (stray character in the digital text; word division misplaced in the digital text): Χριστοῦ ὢ εὐαγγέλιον → Χριστοῦ εὐαγγέλιον; οὔγ οὖν → οὐ γοῦν.

Cite (SBL): Eusebius, Dem. ev. 1.6.2 (Dindorf 3:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-2). (abbreviation not yet checked)

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1.6.3Dindorf 3:33

πλὴν ἀλλʼ ὅμως ἱερέα τοῦ θεοῦ τοῦ ὑψίστου φησὶν αὐτὸν ὁ Μώσης γεγονέναι, καὶ τοῦ ‘ Αβραὰμ κρείττονα. εἰσῆκται γοῦν τὸν ‘ Αβραὰμ εὐλογῶν. τοιοῦτός τις ἦν καὶ Νῶε, ἄνθρωπος δίκαιος ἐν τῇ γενεᾷ αὐτοῦ, ὃν καὶ ζώπυρον σπέρμα τῷ γένει τῶν ἀνθρώπων ἐν τῇ τοῦ κατακλυσμοῦ φθορᾷ πάντων τῶν ἐπὶ γῆς ἀπολλυμένων ὁ τῶν ὅλων θεὸς διεφύλαξεν.

plēn allʼ homōs hierea tou theou tou hypsistou phēsin auton ho Mōsēs gegonenai, kai tou ‘ Abraam kreittona. eisēktai goun ton ‘ Abraam eulogōn. toioutos tis ēn kai Nōe, anthrōpos dikaios en tę̄ geneą autou, hon kai zōpyron sperma tǭ genei tōn anthrōpōn en tę̄ tou kataklysmou phthorą pantōn tōn epi gēs apollymenōn ho tōn holōn theos diephylaxen.

Nevertheless, Moses says he was priest of God the Most High, and greater than Abraham; he is introduced, at any rate, blessing Abraham. Such a man too was Noah, “a righteous man in his generation,” whom the God of all preserved as a living seed for the human race in the destruction of the flood, when all on earth were perishing.

Gen 14:19 (allusion, high confidence) · Heb 7:7 (echo, medium confidence) · Gen 6:9 (quotation, high confidence)

Notes and citation

Summary: Melchizedek, greater than Abraham, and Noah were righteous without the law.

Gen 14:19 (cf. Heb 7:7); Gen 6:9.

Cite (SBL): Eusebius, Dem. ev. 1.6.3 (Dindorf 3:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-3). (abbreviation not yet checked)

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1.6.4Dindorf 3:33

οὐδὲν γοῦν οὐδὲ οὗτος τῶν ‘ Ιουδαϊκῶν ἐθῶν ἐπιστάμενος, οὔτε ἐν περιτομῇ σώματος οὔτʼ ἐν τοῖς ἄλλοις τοῖς ὑπὸ Μώσεως. διατεταγμένοις, ὅμως δίκαιος, εἰ καί τις ἄλλος, ἀνηγόρευται.

ouden goun oude houtos tōn ‘ Ioudaïkōn ethōn epistamenos, oute en peritomę̄ sōmatos outʼ en tois allois tois hypo Mōseōs. diatetagmenois, homōs dikaios, ei kai tis allos, anēgoreutai.

He, at any rate, knew nothing of the Jewish customs, either circumcision of the body or the other things ordained by Moses; yet he was proclaimed righteous, if anyone was.

Notes and citation

Summary: Noah knew nothing of Jewish customs yet was righteous.

Cite (SBL): Eusebius, Dem. ev. 1.6.4 (Dindorf 3:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-4). (abbreviation not yet checked)

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1.6.5Dindorf 3:33–34

καὶ πρό γε τούτου ὁ ‘ Ενὼχ, ὃς καὶ λέγεται εὐηρεστηκέναι τῷ θεῷ καὶ μετατεθεῖσθαι ὡς μὴ εὑρίσκεσθαι αὐτοῦ θάνατον, τοιοῦτος δὲ καὶ οὗτος γεγονὼς οὔτε τὸ σῶμα περιτέτμητο οὔτʼ ἔτι τῆς Μώσεως μετῄει νομοθεσίας, ἄντικρυς δὲ Χριστιανικῶς, ἀλλʼ οὐχὶ ‘ Ιουδαϊκῶς ζῶν ἀναπέφηνε. καὶ αὐτὸς δʼ ὁ ‘ Αβραὰμ μετὰ τοὺς προωνομασμένους γεγονὼς καὶ νεώτερος παρʼ αὐτοὺς τοῖς χρόνοις, πρεσβύτης δὲ διὰ τὴν ἡλικίαν, διὰ τοὺς μέλλοντας ἐξ αὐτοῦ φῦναι, ὥσπερ τινὰ σφρα- γῖδα τὴν περιτομὴν πρῶτος ὑπέμεινε τοῦ σώματος, γνώρισμα τῆς αὐτοῦ διαδοχῆς, τοῖς ἐξ αὐτοῦ κατὰ σάρκα γενησομένοις τουτὶ τὸ σημεῖον παραδιδοὺς φέρειν·

kai pro ge toutou ho ‘ Enōch, hos kai legetai euērestēkenai tǭ theǭ kai metatetheisthai hōs mē heuriskesthai autou thanaton, toioutos de kai houtos gegonōs oute to sōma peritetmēto outʼ eti tēs Mōseōs metę̄ei nomothesias, antikrys de Christianikōs, allʼ ouchi ‘ Ioudaïkōs zōn anapephēne. kai autos dʼ ho ‘ Abraam meta tous proōnomasmenous gegonōs kai neōteros parʼ autous tois chronois, presbytēs de dia tēn hēlikian, dia tous mellontas ex autou phynai, hōsper tina sphra- gida tēn peritomēn prōtos hypemeine tou sōmatos, gnōrisma tēs autou diadochēs, tois ex autou kata sarka genēsomenois touti to sēmeion paradidous pherein;

And before him Enoch, who is said to have pleased God and to have been translated so that his death was not found: he too, being such a man, was not circumcised in body, nor did he follow the legislation of Moses, but plainly appears to have lived in a Christian and not a Jewish way. And Abraham himself, born after those named and later than them in time, but advanced in age, for the sake of those who were to be born from him was the first to undergo circumcision of the body, as a kind of seal, a mark of his line, handing on this sign to be borne by those who would be born from him according to the flesh.

Gen 5:24 (allusion, high confidence) · Heb 11:5 (echo, medium confidence) · Gen 17:10–11 (allusion, high confidence)

Notes and citation

Summary: Enoch lived in a Christian way; Abraham received circumcision only as a sign for his physical descendants.

Gen 5:24 (cf. Heb 11:5); Gen 17:10–11.

Notes on the original text

Digital text corrected (two words joined in the digital text): διὰτοὺς → διὰ τοὺς.

Cite (SBL): Eusebius, Dem. ev. 1.6.5 (Dindorf 3:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-5). (abbreviation not yet checked)

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1.6.6Dindorf 3:34

πρὸ δέ γε τῆς παιδοποιίας καὶ πρὸ τῆς περιτομῆς καὶ αὐτὸς διὰ τῆς τῶν εἰδώλων ἀναχωρήσεως, καὶ τῆς ἑνὸς τοῦ ἐπὶ πάντων θεοῦ ὁμολογίας, καὶ διὰ μόνου τοῦ κατʼ ἀρετὴν βίου δείκνυται Χριστιανικῶς, ἀλλʼ οὐχὶ Ἰουδαικῶς βεβιωκώς.

pro de ge tēs paidopoiias kai pro tēs peritomēs kai autos dia tēs tōn eidōlōn anachōrēseōs, kai tēs henos tou epi pantōn theou homologias, kai dia monou tou katʼ aretēn biou deiknytai Christianikōs, allʼ ouchi Ioudaikōs bebiōkōs.

But before begetting children and before circumcision, he too is shown to have lived in a Christian and not a Jewish way, through his withdrawal from idols, his confession of the one God over all, and through his virtuous life alone.

Notes and citation

Summary: Before circumcision Abraham already lived in a Christian way.

Cite (SBL): Eusebius, Dem. ev. 1.6.6 (Dindorf 3:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-6). (abbreviation not yet checked)

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1.6.7Dindorf 3:34

μεμαρτύρηται γοῦν τὰ προστάγματα καὶ τἀς ἐντολὰς τά τε δικαιώματα καὶ τὰ νόμιμα τοῦ θεοῦ πρὸ τῆς Μώσεως διαταγῆς πεφυλαγμένος. λέγει δʼ οὖν πρὸς τὸν Ἰσαὰκ ὁ χρηματίζων θεός “ καὶ δώσω τῷ σπέρματί σου πᾶσαν τὴν γῆν ταύτην, καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς, ἀνθʼ ὧν ὑπήκουσεν ‘ Αβραὰμ ὁ πατήρ σου τῆς ἐμῆς φωνῆς, καὶ ἐφύλαξε τὰς ἐντολάς μου, καὶ τὰ προστάγματά μου, καὶ τὰ δικαιώματά μου, καὶ τὰ νόμιμά μου.

memartyrētai goun ta prostagmata kai tas entolas ta te dikaiōmata kai ta nomima tou theou pro tēs Mōseōs diatagēs pephylagmenos. legei dʼ oun pros ton Isaak ho chrēmatizōn theos “ kai dōsō tǭ spermati sou pasan tēn gēn tautēn, kai eneulogēthēsontai en tǭ spermati sou panta ta ethnē tēs gēs, anthʼ hōn hypēkousen ‘ Abraam ho patēr sou tēs emēs phōnēs, kai ephylaxe tas entolas mou, kai ta prostagmata mou, kai ta dikaiōmata mou, kai ta nomima mou.

He is attested, at any rate, to have kept the ordinances and commandments, the statutes and laws of God before the Mosaic ordinance. The God who gave oracles says to Isaac: “And I will give to your seed all this land, and in your seed all the nations of the earth shall be blessed, because Abraham your father obeyed my voice and kept my commandments and my ordinances and my statutes and my laws.”

Gen 26:3–5 (quotation, high confidence)

Notes and citation

Summary: God told Isaac that Abraham kept his commandments before the law of Moses.

Gen 26:3–5, LXX wording.

Notes on the original text

Digital text corrected (OCR character error): ἐνευÁογηθήσονται → ἐνευλογηθήσονται.

Cite (SBL): Eusebius, Dem. ev. 1.6.7 (Dindorf 3:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-7). (abbreviation not yet checked)

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1.6.8Dindorf 3:34–35

Ἠν γὰρ καὶ πρὸ τοῦ Μώσεως νόμου προστάγματα θεοῦ ἕτερα, καὶ δικαιώματα οὐχ ὅμοια τοῖς παρὰ Μωσεῖ, νόμιμά τε ἄλλα καὶ ἐντολαὶ Χριστοῦ, διʼ ὧν ἐδικαιώθησαν. ὅτι δʼ οὐ τὰ αὐτὰ ἦν τοῖς διὰ Μώσεως νομοθετηθεῖσι σαφῶς ὁ Μώσης παρίστησιν ἐν οἶς φησιν πρὸς τὸν λαόν ἄκουε ‘ Ισραὴλ τὰ δικαιώματα καὶ τὰ κρίματα, ὅσα ἐγὼ λαλῶ ἐν τοῖς ὠσὶν ὑμῶν ἐν τῇ ἡμέρᾳ ταύτῃ, καὶ μαθήσεσθε αὐτὰ, καὶ φυλάξασθε ποιεῖν αὐτά. κύριος ὁ θεὸς ὑμῶν διέθετο πρὸς ὑμᾶς ἐν Χωρὴβ διαθήκην, οὐχὶ τοῖς πατράσιν ὑμῶν διέθετο κύριος τὴν διαθήκην ταύτην, ἀλλὰ πρὸς ὑμᾶς.”

Ēn gar kai pro tou Mōseōs nomou prostagmata theou hetera, kai dikaiōmata ouch homoia tois para Mōsei, nomima te alla kai entolai Christou, diʼ hōn edikaiōthēsan. hoti dʼ ou ta auta ēn tois dia Mōseōs nomothetētheisi saphōs ho Mōsēs paristēsin en ois phēsin pros ton laon akoue ‘ Israēl ta dikaiōmata kai ta krimata, hosa egō lalō en tois ōsin hymōn en tę̄ hēmerą tautę̄, kai mathēsesthe auta, kai phylaxasthe poiein auta. kyrios ho theos hymōn dietheto pros hymas en Chōrēb diathēkēn, ouchi tois patrasin hymōn dietheto kyrios tēn diathēkēn tautēn, alla pros hymas.”

For even before the law of Moses there were other ordinances of God, and statutes not like those in Moses, other laws and commandments of Christ, by which they were justified. That these were not the same as those legislated through Moses, Moses clearly shows when he says to the people: “Hear, Israel, the statutes and judgments that I speak in your ears this day, and you shall learn them and take care to do them. The Lord your God made a covenant with you in Horeb; not with your fathers did the Lord make this covenant, but with you.”

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

Notes and citation

Summary: The commandments the patriarchs kept differed from Moses’ law, which was not given to the fathers.

Deut 5:1–3, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.6.8 (Dindorf 3:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-8). (abbreviation not yet checked)

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1.6.9Dindorf 3:35

Καὶ ὅρα γε ὅπως ἀκριβῶς φησι τὴν διαθήκην ταύτην, ἐπεὶ μὴ τὴν αὐτὴν τοῖς πατράσιν αὐτῶν διετέθειτο. εἰ δʼ οὖν ἀπολύτως μὴ δεδόσθαι τοῖς πατράσιν αὐτῶν διαθήκην εἰρήκει, ψευδὴς ἂν ἦν ὁ λόγος αὐτῷ δέδοται γοῦν τῷ ‘ Αβραὰμ διαθήκη καὶ τῷ Νῶε, ὡς τὰ ἱερὰ μαρτυρεῖ λόγια. διὰ τοῦτο μετὰ προσθήκης ὁ Μώσης οὐ ταύτην φησὶ δεδόσθαι τοῖς πατράσιν αὐτῶν, ἑτέραν αἰνιττόμενος τὴν κρείττω καὶ διαφέρουσαν, διʼ ἧς καἰ θεοφιλεῖς ἀπεφάνθησαν.

Kai hora ge hopōs akribōs phēsi tēn diathēkēn tautēn, epei mē tēn autēn tois patrasin autōn dietetheito. ei dʼ oun apolytōs mē dedosthai tois patrasin autōn diathēkēn eirēkei, pseudēs an ēn ho logos autǭ dedotai goun tǭ ‘ Abraam diathēkē kai tǭ Nōe, hōs ta hiera martyrei logia. dia touto meta prosthēkēs ho Mōsēs ou tautēn phēsi dedosthai tois patrasin autōn, heteran ainittomenos tēn kreittō kai diapherousan, diʼ hēs kai theophileis apephanthēsan.

And see how precisely he says “this covenant,” since he had not made the same one with their fathers. If he had said absolutely that no covenant had been given to their fathers, his statement would have been false; for a covenant was given to Abraham and to Noah, as the sacred oracles testify. For this reason Moses, with an addition, says that this one was not given to their fathers, hinting at another, better and different, through which they were shown to be beloved of God.

Gen 9:9 (allusion, medium confidence) · Gen 17:2 (allusion, medium confidence)

Notes and citation

Summary: Moses’ wording implies that the fathers had a different and better covenant.

Gen 9:9; 17:2.

Notes on the original text

Digital text corrected (letter lost in the digital text): Αβραὰ, διαθήκη → Αβραὰμ διαθήκη.

Cite (SBL): Eusebius, Dem. ev. 1.6.9 (Dindorf 3:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-9). (abbreviation not yet checked)

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1.6.10Dindorf 3:35

αὐτίκα τῷ ‘ Αβραὰμ διὰ τῆς εἰς τὸν τῶν ὅλων θεὸν πίστεως τὰ τῆς δικαιοσύνης κατωρθῶσθαι μεμαρτύρηται ὑπʼ αὐτοῦ Μώσεως λέγοντος “ ἐπίστευσε δὲ ‘ Αβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.”

autika tǭ ‘ Abraam dia tēs eis ton tōn holōn theon pisteōs ta tēs dikaiosynēs katōrthōsthai memartyrētai hypʼ autou Mōseōs legontos “ episteuse de ‘ Abraam tǭ theǭ, kai elogisthē autǭ eis dikaiosynēn.”

For instance, Abraham is attested by Moses himself to have achieved righteousness through faith in the God of all, when he says: “And Abraham believed God, and it was counted to him for righteousness.”

Gen 15:6 (quotation, high confidence) · Rom 4:3 (echo, medium confidence)

Notes and citation

Summary: Abraham was counted righteous through faith.

Gen 15:6, LXX wording (cf. Rom 4:3).

Notes on the original text

Digital text corrected (OCR γ for η): δικαιοσύνγν → δικαιοσύνην.

Cite (SBL): Eusebius, Dem. ev. 1.6.10 (Dindorf 3:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-10). (abbreviation not yet checked)

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1.6.11Dindorf 3:35

ὅτι δὲ μετὰ τὴν δικαιοσύνης κατόρθωσιν καὶ μετὰ τὴν έπ΄ εὐσεβείᾳ μαρτυρίαν τὸ τῆς περιτο- μῆς εἴληφε σημεῖον, μηδὲν πρὸς εὐσεβείας δικαίωσιν αὐτῷ τουτὶ συνεβάλλετο, σαφῶς ὁ λόγος παρίστησιν. εὕροις δʼ ἂν καὶ τὸν ‘ Ιωσὴφ πρὸ τῶν Μώσεως χρόνων ἐν τοῖς Αἰγυπτίων βασιλείοις ἀπαραφυλάκτως, ἀλλʼ οὐκ ‘ Ιουδαϊκῶς ἀχθέντα.

hoti de meta tēn dikaiosynēs katorthōsin kai meta tēn ep΄ eusebeią martyrian to tēs perito- mēs eilēphe sēmeion, mēden pros eusebeias dikaiōsin autǭ touti syneballeto, saphōs ho logos paristēsin. heurois dʼ an kai ton ‘ Iōsēph pro tōn Mōseōs chronōn en tois Aigyptiōn basileiois aparaphylaktōs, allʼ ouk ‘ Ioudaïkōs achthenta.

That he received the sign of circumcision after achieving righteousness and after being attested for piety, so that it contributed nothing to his justification for piety, the text clearly shows. You would also find Joseph, before the times of Moses, living in the palaces of the Egyptians without scruple, and not in a Jewish way.

Rom 4:10–11 (echo, medium confidence)

Notes and citation

Summary: Circumcision came after Abraham’s righteousness; Joseph too lived freely in Egypt.

Cf. Rom 4:10–11.

Cite (SBL): Eusebius, Dem. ev. 1.6.11 (Dindorf 3:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-11). (abbreviation not yet checked)

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1.6.12Dindorf 3:35

εἰ δὲ θέλεις, καὶ τὸν κορυφαῖον αὐτὸν καὶ νομοθέτην τοῦ Ἰουδαίων ἔθνους Μωσἐα γνοίης ἂν ἐξ ἔτι νηπίας ἡλικίας παρὰ τῇ τοῦ Αἰγυπτίου βασιλέως θυγατρὶ τὰς διατριβὰς πεποιημένον, τροφῆς τε τῆς Αἰγυπτίας ἀπαρατηρήτως μετειληχότα.

ei de theleis, kai ton koryphaion auton kai nomothetēn tou Ioudaiōn ethnous Mōsea gnoiēs an ex eti nēpias hēlikias para tę̄ tou Aigyptiou basileōs thygatri tas diatribas pepoiēmenon, trophēs te tēs Aigyptias aparatērētōs meteilēchota.

And if you like, you would find that the leader and lawgiver of the Jewish nation himself, Moses, from early childhood lived with the daughter of the Egyptian king and ate Egyptian food without scruple.

Exod 2:10 (allusion, medium confidence)

Notes and citation

Summary: Moses himself grew up at the Egyptian court eating Egyptian food.

Exod 2:5–10.

Cite (SBL): Eusebius, Dem. ev. 1.6.12 (Dindorf 3:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-12). (abbreviation not yet checked)

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1.6.13Dindorf 3:35–36

τί δεῖ λέγειν τὸν τρισμακάριον ‘Ιὼβ, τὸν ἀληθῆ ἄνθρωπον ἐκεῖνον, τὸν ἄμεμπτον, τὸν δίκαιον, τὸν θεοσεβῆ, τῆς εἰς ἄκρον εὐσεβείας αὐτῶ καὶ δικαιοπραγίας τίς ἄρα αἰτία ἦν, μή τί γε τὰ Μώσεως παραγγέλματα; οὐδαμῶς. ἀλλὰ σαββάτου ἡμέρας ἐπιτήρησις ἦν, ἤ τινος ἄλλης Ἰουδαϊκῆς ἐθελοθρησκείας φυλακή; πόθεν, πρεσβυτέρῳ τοῖς χρόνοις Μώσεως καὶ τῆς κατʼ αὐτὸν νομοθεσίας γενομένῳ; ὁ μὲν γὰρ Μώσης ἕβδομος ἐξ ‘ Αβραὰμ γενεαλογεῖται, οὑτοσὶ δὲ πέμπτος, δυσὶ προτέραις τὸν Μωσέα γενεαῖς προάγων.

ti dei legein ton trismakarion ‘Iōb, ton alēthē anthrōpon ekeinon, ton amempton, ton dikaion, ton theosebē, tēs eis akron eusebeias autō kai dikaiopragias tis ara aitia ēn, mē ti ge ta Mōseōs parangelmata? oudamōs. alla sabbatou hēmeras epitērēsis ēn, ē tinos allēs Ioudaïkēs ethelothrēskeias phylakē? pothen, presbyterǭ tois chronois Mōseōs kai tēs katʼ auton nomothesias genomenǭ? ho men gar Mōsēs hebdomos ex ‘ Abraam genealogeitai, houtosi de pemptos, dysi proterais ton Mōsea geneais proagōn.

What need is there to speak of the thrice-blessed Job, that true man, the blameless, the righteous, the God-fearing? What was the cause of his supreme piety and righteous conduct? Surely not the precepts of Moses? Not at all. Was it then the observance of the sabbath day, or the keeping of some other Jewish self-chosen worship? How could it be, since he was older in time than Moses and his legislation? For Moses is reckoned the seventh generation from Abraham, but Job the fifth, preceding Moses by two generations.

Job 1:1 (allusion, high confidence) · Job 42:17 (allusion, low confidence)

Notes and citation

Summary: Job, who lived before Moses, was righteous without sabbath or law.

Job 1:1. The genealogy making Job fifth from Abraham follows the LXX appendix to Job (Job 42:17b–c LXX).

Notes on the original text

Digital text corrected (letter lost in the digital text): ἐθελθρησκείας → ἐθελοθρησκείας.

Cite (SBL): Eusebius, Dem. ev. 1.6.13 (Dindorf 3:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-13). (abbreviation not yet checked)

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1.6.14Dindorf 3:36

θέα δʼ οὖν καὶ τούτου τὸν βίον, Μώσεως μὲν τῆς νομοθεσίας οὐδὲν ἐπαγόμενον, τῆς δὲ τοῦ σωτῆρος ἡμῶν εὐαγγελικῆς διδασκαλίας οὐκ ἀλλότριον. λέγει δʼ οὖν αὐτὸς τὸν ἑαυτοῦ διεξιὼν βίον ἐν τῇ πρὸς τοὺς ἑταίρους ἀπολογίᾳ ” διέσωσα γὰρ πτωχὸν ἐκ χειρὸς δυνάστου, καὶ ὀρφανῷ, ᾧ οὐκ ἦν βοηθὸς, ἐβοήθησα. στόμα δὲ χήρας με εὐλόγησεν, δικαιοσύνην δὲ ἐνεδεδύκειν. ἠμφιασάμην δὲ κρίμα ἴσα διπλοίδι, ὀφθαλμὸς ἤμην τυφλῶν, ποὺς δὲ χωλῶν, ἐγὼ ἤμην πατὴρ ἀδυνάτων.

thea dʼ oun kai toutou ton bion, Mōseōs men tēs nomothesias ouden epagomenon, tēs de tou sōtēros hēmōn euangelikēs didaskalias ouk allotrion. legei dʼ oun autos ton heautou diexiōn bion en tę̄ pros tous hetairous apologią ” diesōsa gar ptōchon ek cheiros dynastou, kai orphanǭ, hǭ ouk ēn boēthos, eboēthēsa. stoma de chēras me eulogēsen, dikaiosynēn de enededykein. ēmphiasamēn de krima isa diploidi, ophthalmos ēmēn typhlōn, pous de chōlōn, egō ēmēn patēr adynatōn.

Look, then, at this man’s life too, which brings in nothing of Moses’ legislation and yet is no stranger to the gospel teaching of our Savior. He says, at any rate, recounting his own life in his defense before his companions: “For I rescued the poor from the hand of the powerful, and I helped the orphan who had no helper. The mouth of the widow blessed me, and I had put on righteousness, and I clothed myself with judgment like a cloak. I was an eye to the blind and a foot to the lame; I was a father to the powerless.”

Job 29:12–16 (quotation, high confidence)

Notes and citation

Summary: Job’s account of his care for the poor, the widow, and the orphan shows a life in harmony with the gospel.

Job 29:12–16, LXX wording, abridged.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.14 (Dindorf 3:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-14). (abbreviation not yet checked)

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1.6.15Dindorf 3:36

Αὐτὰ δὴ ταῦτα ἄντικρυς τὰ πᾶσιν ἡμῖν διὰ τῆς εὐαγγελικἡς διδασκαλίας μαθήματα κηρυττόμενα. ἀλλὰ καὶ ὡς εἰδὼς εὖ μάλα τὸ κλαίειν μετὰ κλαιόντων, καὶ τὸ μακάριοι οἱ κλαίοντες, ὅτι γελάσονται· καὶ τὸ “ εἰ πάσχει ἕν μέλος, συμπάσχει πάντα τὰ μέλη ἐν τοῖς τῆς εὐαγγελικῆς διδασκαλίας μαθήμασιν περιεχόμενα, τὸ πρὸς τοὺς ἐν τῷ βίῳ ταλαιπωρου- μένους φιλάνθρωπον ἐπεδείκνυε, λέγων ἐγὼ δὲ ἐπὶ παντὶ ἀδυνάτῳ ἔκλαυσα· ἐστέναξα δὲ ἰδὼν ἄνδρα ἐν ἀνάγκαις.’’

Auta dē tauta antikrys ta pasin hēmin dia tēs euangelikēs didaskalias mathēmata kēryttomena. alla kai hōs eidōs eu mala to klaiein meta klaiontōn, kai to makarioi hoi klaiontes, hoti gelasontai; kai to “ ei paschei hen melos, sympaschei panta ta melē en tois tēs euangelikēs didaskalias mathēmasin periechomena, to pros tous en tǭ biǭ talaipōrou- menous philanthrōpon epedeiknye, legōn egō de epi panti adynatǭ eklausa; estenaxa de idōn andra en anankais.’’

These are exactly the lessons proclaimed to all of us through the gospel teaching. Moreover, as one who knew well “weeping with those who weep,” and “Blessed are those who weep, for they shall laugh,” and “If one member suffers, all the members suffer with it,” which are contained in the lessons of the gospel teaching, he showed kindness toward those in distress in life, saying: “I wept over every powerless person; I groaned when I saw a man in need.”

Rom 12:15 (quotation, high confidence) · Luke 6:21 (quotation, high confidence) · 1 Cor 12:26 (quotation, high confidence) · Job 30:25 (quotation, high confidence)

Notes and citation

Summary: Job practiced the gospel’s compassion toward the suffering.

Rom 12:15; Luke 6:21; 1 Cor 12:26; Job 30:25, LXX wording.

Notes on the original text

Digital text corrected (OCR ω for ν): κλαιόωτων → κλαιόντων.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.15 (Dindorf 3:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-15). (abbreviation not yet checked)

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1.6.16Dindorf 3:36–37

Εἶτα πάλιν τῆς εὐαγγελικῆς διδασκαλίας τοὺς ἀσέμνους ἀπαγορευούσης γέλωτας, προλαβὼν ὁ μακά- ριός φησιν εἰ δὲ ἤμην πεπορευμένος μετὰ γελοια- στῶν, εἰ δὲ καὶ ἐσπούδασεν ὁ πούς μου εἰς δόλον, ἕσταμαι δὲ ἐν ζυγῷ δικαίῳ, οἶδεν δὲ ὁ κύριος τὴν ἀκακίαν μου.”

Eita palin tēs euangelikēs didaskalias tous asemnous apagoreuousēs gelōtas, prolabōn ho maka- rios phēsin ei de ēmēn peporeumenos meta geloia- stōn, ei de kai espoudasen ho pous mou eis dolon, hestamai de en zygǭ dikaiǭ, oiden de ho kyrios tēn akakian mou.”

Then again, where the gospel teaching forbids unseemly laughter, the blessed man anticipated it, saying: “If I had walked with mockers, if my foot had hastened to deceit — but I stand in a just balance, and the Lord knows my innocence.”

Job 31:5–6 (quotation, high confidence) · Luke 6:25 (allusion, low confidence)

Notes and citation

Summary: Job shunned mockery and deceit, as the gospel teaches.

Job 31:5–6, LXX wording. The gospel prohibition of unseemly laughter is not a direct quotation; cf. Luke 6:25; Eph 5:4.

Notes on the original text

Digital text corrected (word split in the digital text): γέλωτʼ ἃς → γέλωτας.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.16 (Dindorf 3:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-16). (abbreviation not yet checked)

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1.6.17Dindorf 3:37

‘ Επειδὴ δὲ ὁ παρὰ Μωσεῖ λόγος νομοθετεῖ λέγων οὐ μοιχεύσεις, ’’ θάνατόν τε κατὰ μοιχῶν ἐπι- ψηφίζεται, ὁ δὲ τῆς εὐαγγελικῆς διδασκαλίας τὸν νόμον ἐπιτείνων φησὶν ἐρρέθη τοῖς ἀρχαίοις, οὐ μοι- χεύσεις· ἐγὼ δὲ λέγω ὑμῖν, μηδὲ τὴν ἀρχὴν ἐπιθυμεῖν.

‘ Epeidē de ho para Mōsei logos nomothetei legōn ou moicheuseis, ’’ thanaton te kata moichōn epi- psēphizetai, ho de tēs euangelikēs didaskalias ton nomon epiteinōn phēsin errethē tois archaiois, ou moi- cheuseis; egō de legō hymin, mēde tēn archēn epithymein.

Since the word in Moses legislates, saying, “You shall not commit adultery,” and decrees death against adulterers, while the word of the gospel teaching, intensifying the law, says, “It was said to the ancients, You shall not commit adultery; but I say to you, not even to desire at all” —

Exod 20:14 (quotation, high confidence) · Lev 20:10 (allusion, high confidence) · Matt 5:27–28 (quotation, high confidence)

Notes and citation

Summary: Moses forbids adultery; the gospel forbids even the desire.

Exod 20:14 (Deut 5:18); Lev 20:10; Matt 5:27–28, freely cited. The sentence continues in the next section.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.17 (Dindorf 3:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-17). (abbreviation not yet checked)

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1.6.18Dindorf 3:37

σκέψασθε καλῶς τὸν περὶ οὑ νῦν ὁ λόγος, ὃς κατὰ τὸ Χριστοῦ βιοὺς εὐαγγέλιον καὶ τὸ μετʼ ἐπι- θυμίας ἀκολαστότερον ἐμβλέπειν παρεφυλάττετο, ἐφʼ ᾧ καὶ ἐσεμνύνετο λέγων “ εἰ δὲ καὶ τῷ ὀφθαλμῷ ἐπη- κολούθησεν ἡ καρδία μου γυναικὶ ἀνδρὸς ἑτέρου.”

skepsasthe kalōs ton peri hou nyn ho logos, hos kata to Christou bious euangelion kai to metʼ epi- thymias akolastoteron emblepein parephylatteto, ephʼ hǭ kai esemnyneto legōn “ ei de kai tǭ ophthalmǭ epē- kolouthēsen hē kardia mou gynaiki andros heterou.”

consider well the man of whom we are now speaking, who, living according to the gospel of Christ, guarded himself even against looking with desire too licentiously, and took pride in this, saying: “If my heart went after my eye toward the wife of another man.”

Job 31:9 (quotation, high confidence) · Job 31:7 (allusion, medium confidence)

Notes and citation

Summary: Job guarded even his eyes from desire for another man’s wife, as the gospel requires.

Job 31:9 with 31:7, LXX wording.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.18 (Dindorf 3:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-18). (abbreviation not yet checked)

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1.6.19Dindorf 3:37

Καὶ τὸν λογισμὸν ἀποδίδωσιν ἐξῆς ἐπάγων θυμὸς γὰρ ἀνδρὸς ἀκατάσχετος τὸ μιᾶναι ἀνδρὸς γυναῖκα. πῦρ γάρ ἐστι καιόμενον ἐπὶ πάντων τῶν μερῶν, οὗ δʼ ἃν εἰσέλθῃ, ἐκ ῥιζῶν ἀπώλεσεν.”

Kai ton logismon apodidōsin exēs epagōn thymos gar andros akataschetos to mianai andros gynaika. pyr gar esti kaiomenon epi pantōn tōn merōn, hou dʼ han eiselthę̄, ek rhizōn apōlesen.”

And he gives the reason next, adding: “For the passion of a man to defile another man’s wife is ungovernable. For it is a fire burning in all the members, and wherever it enters, it destroys from the roots.”

Job 31:11–12 (quotation, high confidence)

Notes and citation

Summary: Job explains why adulterous desire must be guarded against.

Job 31:11–12, LXX wording.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.19 (Dindorf 3:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-19). (abbreviation not yet checked)

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1.6.20Dindorf 3:37

‘ Αλλὰ καὶ τὸ τοῦ τρόπου ἀδωροδόκητον παρίστησιν ὧδε “ εἰ δὲ καὶ ταῖς χερσί μου ἡψάμην δώρων, σπείραιμι ἄρα καὶ ἄλλοι φάγοισαν, ἄρριζος δὲ γενοί- μην ἐπὶ γῆς.”

‘ Alla kai to tou tropou adōrodokēton paristēsin hōde “ ei de kai tais chersi mou hēpsamēn dōrōn, speiraimi ara kai alloi phagoisan, arrizos de genoi- mēn epi gēs.”

And he shows the incorruptibility of his character thus: “If I touched bribes with my hands, then let me sow and others eat, and may I be rootless on the earth.”

Job 31:7–8 (quotation, high confidence)

Notes and citation

Summary: Job refused bribes.

Job 31:7–8, LXX wording.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.20 (Dindorf 3:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-20). (abbreviation not yet checked)

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1.6.21Dindorf 3:37

Ὃπως δὲ καὶ τοῖς οἰκείοις προσεφέρετο μα- θεῖν ἔστιν ἀφʼ ὧν διδάσκει φάσκων “ εἰ δὴ καὶ ἐφαύλισα κρίμα θεράποντός μου ἢ θεραπαίνης, κρινομένων αὐτῶν πρὸς ἐμέ.”

Hopōs de kai tois oikeiois prosephereto ma- thein estin aphʼ hōn didaskei phaskōn “ ei dē kai ephaulisa krima therapontos mou ē therapainēs, krinomenōn autōn pros eme.”

How he treated his own household can be learned from what he teaches, saying: “If I made light of the cause of my manservant or maidservant when they contended with me.”

Job 31:13 (quotation, high confidence)

Notes and citation

Summary: Job treated his servants justly.

Job 31:13, LXX wording.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.21 (Dindorf 3:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-21). (abbreviation not yet checked)

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1.6.22Dindorf 3:37–38

Καὶ πάλιν τὸν λογισμὸν ἀποδίδωσι “ τί γὰρ ποιήσω ἐὰν ἔτασίν μου ποιῆται ὁ θεός; πότερον οὐχ ὡς ἐγὼ ἐγενόμην ἐν σαρκὶ, οὕτως κἀκεῖνοι γεγόνασι; γεγόναμεν δὲ ἐν τῇ αὐτῇ κοιλίᾳ.

Kai palin ton logismon apodidōsi “ ti gar poiēsō ean etasin mou poiētai ho theos? poteron ouch hōs egō egenomēn en sarki, houtōs kakeinoi gegonasi? gegonamen de en tę̄ autę̄ koilią.

And again he gives the reason: “For what shall I do if God makes inquiry of me? Were they not made in the flesh as I was? We were made in the same womb.”

Job 31:14–15 (quotation, high confidence)

Notes and citation

Summary: Job regarded his servants as his equals before God.

Job 31:14–15, LXX wording.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.22 (Dindorf 3:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-22). (abbreviation not yet checked)

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1.6.23Dindorf 3:38

Τούτοις ἐπιλέγει “ χήρας τὸν ὀφθαλμὸν οὐκ ἐξέτηξα. εἰ δὲ καὶ τὸν ψωμόν μου ἔφαγον μόνος, καὶ οὐχὶ ὀρφανῷ μετέδωκα, εἰ δὲ καὶ εἶδον γυμνὸν ἀπολλύμενον, καὶ οὐκ ἠμφίεσα.”

Toutois epilegei “ chēras ton ophthalmon ouk exetēxa. ei de kai ton psōmon mou ephagon monos, kai ouchi orphanǭ metedōka, ei de kai eidon gymnon apollymenon, kai ouk ēmphiesa.”

To these he adds: “I did not make the widow’s eye waste away. If I ate my morsel alone and did not share it with the orphan; if I saw the naked perishing and did not clothe him.”

Job 31:16–19 (quotation, high confidence)

Notes and citation

Summary: Job cared for widows, orphans, and the naked.

Job 31:16–17, 19, LXX wording.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.23 (Dindorf 3:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-23). (abbreviation not yet checked)

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1.6.24Dindorf 3:38

Καὶ πάλιν ὑποβὰς λέγει εἰ δὲ καὶ λίθῳ πολυτελεῖ ἐπεποίθησα, εἰ δὲ καὶ ηὐφράνθην πολλοῦ πλούτου μοι γενομένου, εἰ δὲ καὶ ἐπʼ ἀναριθμήτοις ἐθέμην χεῖρά μου.

Kai palin hypobas legei ei de kai lithǭ polytelei epepoithēsa, ei de kai ēuphranthēn pollou ploutou moi genomenou, ei de kai epʼ anarithmētois ethemēn cheira mou.

And again, a little further on, he says: “If I trusted in a precious stone, if I rejoiced when great wealth came to me, if I laid my hand on countless things.”

Job 31:24–25 (quotation, high confidence)

Notes and citation

Summary: Job did not trust in riches.

Job 31:24–25, LXX wording.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.24 (Dindorf 3:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-24). (abbreviation not yet checked)

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1.6.25Dindorf 3:38

Καὶ τὸν λογισμὸν αὖθις ἐπιλέγει ἢ οὐχ ὁρῶμεν ἥλιον ἐπιφαύσκοντα καὶ ἐκλείποντα, καὶ σελήνην δὲ φθίνουσαν;

Kai ton logismon authis epilegei ē ouch horōmen hēlion epiphauskonta kai ekleiponta, kai selēnēn de phthinousan?

And again he adds the reason: “Or do we not see the sun shining and failing, and the moon waning?”

Job 31:26 (quotation, high confidence)

Notes and citation

Summary: Job notes the transience of all things.

Job 31:26, LXX wording.

Cite (SBL): Eusebius, Dem. ev. 1.6.25 (Dindorf 3:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-25). (abbreviation not yet checked)

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1.6.26Dindorf 3:38

Εἶτα πάλιν τῆς εὐαγγελικῆς διδασκαλίας φη- σάσης ‘‘ἐρρέθη τοῖς ἀρχαίοις, ἀγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρόν σου. ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, αὐτοφυεῖ διδασκαλίᾳ προλαβὼν ὁ θαυμάσιος τοὔργον ἀπεπλήρου· διό φησιν “εἰ δὲ καὶ ἐπιχαρὴς ἐγενόμην ἐπὶ πτώματι ἐχθροῦ μου, καὶ εἶπεν ἡ καρδία μου, εὑ γε, ἀκούσαι ἄρα τὸ οὑς μου τὴν κατάραν μου.”

Eita palin tēs euangelikēs didaskalias phē- sasēs ‘‘errethē tois archaiois, agapēseis ton plēsion sou, kai misēseis ton echthron sou. egō de legō hymin, agapate tous echthrous hymōn, autophyei didaskalią prolabōn ho thaumasios tourgon apeplērou; dio phēsin “ei de kai epicharēs egenomēn epi ptōmati echthrou mou, kai eipen hē kardia mou, heu ge, akousai ara to hous mou tēn kataran mou.”

Then again, where the gospel teaching says, “It was said to the ancients, You shall love your neighbor and hate your enemy. But I say to you, love your enemies,” the admirable man, anticipating it by a teaching grown from within, fulfilled it in deed. Therefore he says: “If I rejoiced at the fall of my enemy, and my heart said, Well done! then let my ear hear my curse.”

Matt 5:43–44 (quotation, high confidence) · Job 31:29–30 (quotation, high confidence)

Notes and citation

Summary: Job loved his enemies before the gospel commanded it.

Matt 5:43–44; Job 31:29–30, LXX wording.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.26 (Dindorf 3:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-26). (abbreviation not yet checked)

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1.6.27Dindorf 3:38

Καὶ ἐπιλέγει “ ἔξω δὲ οὐκ ηὐλίζετο ξένος, ἡ δὲ θύρα μου παντὶ ἐλθόντι ἀνέῳκτο, ἐπεὶ μὴ ἀλλό- τριος τοῦ φήσαντος “ ξένος ἤμην, καὶ συνηγάγετέ με.”

Kai epilegei “ exō de ouk ēulizeto xenos, hē de thyra mou panti elthonti aneǭkto, epei mē allo- trios tou phēsantos “ xenos ēmēn, kai synēgagete me.”

And he adds: “The stranger did not lodge outside, and my door was open to everyone who came,” since he was no stranger to him who said, “I was a stranger, and you took me in.”

Job 31:32 (quotation, high confidence) · Matt 25:35 (quotation, high confidence)

Notes and citation

Summary: Job’s hospitality matches Christ’s words about welcoming the stranger.

Job 31:32, LXX wording; Matt 25:35.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.27 (Dindorf 3:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-27). (abbreviation not yet checked)

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1.6.28Dindorf 3:38–39

οἶα δὲ αὐτοῦ καὶ τὰ περὶ τῶν ἀκουσίων πλημμε- λημάτων ἐπάκουσον λέγοντος “ εἰ δὲ καὶ ἁμαρτὼν ἀκουσίως ἔκρυψα τὴν ἁμαρτίαν μου, οὐ γὰρ διετράπην πολυοχλίαν πλήθους, τοῦ μὴ ἐξαγορεῦσαι ἐνώπιον αὐτῶν. εἰ δὲ καὶ εἴασα ἀδύνατον ἐξελθεῖν τὴν ’ θύραν μου] κόλπῳ κενῷ, χεῖρα δὲ κυρίου εἰ μὴ ἐδεδοίκειν, συγγραφὴν δὲ ἣν εἶχον κατά τινος εἶ μὴ ῥήξας αὐτὴν ἀπέδωκα, οὐδὲν λαβὼν παρὰ χρεωφειλέτου. ”

oia de autou kai ta peri tōn akousiōn plēmme- lēmatōn epakouson legontos “ ei de kai hamartōn akousiōs ekrypsa tēn hamartian mou, ou gar dietrapēn polyochlian plēthous, tou mē exagoreusai enōpion autōn. ei de kai eiasa adynaton exelthein tēn ’ thyran mou] kolpǭ kenǭ, cheira de kyriou ei mē ededoikein, syngraphēn de hēn eichon kata tinos ei mē rhēxas autēn apedōka, ouden labōn para chreōpheiletou. ”

Hear too what he says about involuntary offenses: “If, having sinned involuntarily, I hid my sin — for I was not abashed before the throng of the multitude so as not to confess it before them. If I let the powerless go out of my door with an empty lap; if I did not fear the hand of the Lord; if I did not tear up the bond I held against anyone and give it back, taking nothing from the debtor.”

Job 31:33–37 (quotation, high confidence)

Notes and citation

Summary: Job confessed his faults openly, helped the poor, and forgave debts.

Job 31:33–37, LXX wording, abridged; the text is somewhat disordered in the digital edition.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.28 (Dindorf 3:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-28). (abbreviation not yet checked)

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1.6.29Dindorf 3:39

Ταῦτα ἦν καὶ τὰ τοιαῦτα τῶν πρὸ Μώσεως θεοφιλῶν ἀνδρῶν, ἐξ ἑνὸς γὰρ καὶ τὸν τῶν λοιπῶν τεκμαίρεσθαι προσήκει βίον) τὰ περιύμνητα τῆς θεο- σεβείας ἆθλα, διʼ ἃ καὶ φίλοι θεοῦ καὶ προφῆται κατηξιώθησαν.

Tauta ēn kai ta toiauta tōn pro Mōseōs theophilōn andrōn, ex henos gar kai ton tōn loipōn tekmairesthai prosēkei bion) ta periymnēta tēs theo- sebeias athla, diʼ ha kai philoi theou kai prophētai katēxiōthēsan.

These and the like (for from one man one may infer the life of the rest) were the celebrated prizes of piety of the men beloved of God before Moses, for which they were counted worthy to be friends of God and prophets.

Notes and citation

Summary: Job’s life typifies the virtue of the godly men before Moses.

Cite (SBL): Eusebius, Dem. ev. 1.6.29 (Dindorf 3:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-29). (abbreviation not yet checked)

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1.6.30Dindorf 3:39

τοιούτοις δʼ οὖσι τίς ἔτι χρεία ἦν τῶν παρὰ Μωσεῖ παραγγελμάτων φαύλοις ἀνδράσι καὶ μοχθηροῖς παραδεδομένων; οὐκοῦν διὰ τούτων ἀπάντων τὸν ἀρχαιότατον τῆς τῶν προπατόρων θεο- σεβείας τρόπον ὁ Χριστοῦ λόγος πᾶσι καταγγείλας τοῖς ἔθνεσι προφανῶς ἀποδέδεικται, ὡς εἶναι τὴν καινὴν διαθήκην οὐδʼ ἄλλην ἐκείνης τῆς ἀρχαιοτάτης τῶν Μώσεως χρόνων εὐσεβοῦς πολιτείας, ὥστε ὁμοῦ καὶ παλαιὰν αὐτὴν εἶναι καὶ νέαν· παλαιτάτην μὲν διὰ τὰ ἀποδεδειγμένα, νέαν δὲ αὖθις διὰ τὸ μακροῖς τοῖς μεταξὺ χρόνοις ὥσπερ ἀποκρυβεῖσαν ἐξ ἀνθρώ- πων αὖθις ἀναβεβιωκέναι διὰ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας.

toioutois dʼ ousi tis eti chreia ēn tōn para Mōsei parangelmatōn phaulois andrasi kai mochthērois paradedomenōn? oukoun dia toutōn apantōn ton archaiotaton tēs tōn propatorōn theo- sebeias tropon ho Christou logos pasi katangeilas tois ethnesi prophanōs apodedeiktai, hōs einai tēn kainēn diathēkēn oudʼ allēn ekeinēs tēs archaiotatēs tōn Mōseōs chronōn eusebous politeias, hōste homou kai palaian autēn einai kai nean; palaitatēn men dia ta apodedeigmena, nean de authis dia to makrois tois metaxy chronois hōsper apokrybeisan ex anthrō- pōn authis anabebiōkenai dia tēs tou sōtēros hēmōn didaskalias.

Since they were such, what further need was there of the precepts in Moses, handed down to base and wicked men? Through all this, then, the word of Christ has clearly been shown to have proclaimed to all the nations the most ancient manner of the forefathers’ piety, so that the new covenant is no other than that most ancient pious way of life before the times of Moses. So it is at once old and new: most ancient, because of what has been shown; and new again, because, having been hidden, as it were, from people through the long intervening times, it has come to life again through our Savior’s teaching.

Notes and citation

Summary: The new covenant is the renewal of the most ancient piety; it is both old and new.

Cite (SBL): Eusebius, Dem. ev. 1.6.30 (Dindorf 3:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-30). (abbreviation not yet checked)

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1.6.31Dindorf 3:39

τοῦτόν γέ τοι τὸν μεταξὺ δηλούμενον χρόνον ἕως συνέβαινε λανθάνειν ἀνθρώπους, καὶ ὥσπερ ἐφησυχάζειν τὸν τῆς καινῆς διαθήκης τρό- πον, ὁ Μώσεως ἐν τῷ μεταξὺ παρεισελθὼν νόμος οἷά τις νηπίων καὶ ἀτελῶν ψυχῶν ἐπίτροπος καὶ οἰκονόμος, ἢ καὶ ἰατρὸς δεινῇ καὶ Αἰγυπτιακῇ νόσῳ τετρυχωμένῳ τῷ παντὶ Ἰουδαίων ἔθνει, αὐτοῖς δὴ τοῖς τοῦ ‘ Αβραὰμ ἀπογόνοις, μὴ οἵοις τε οὖσιν ὁμοίως τοῖς προπάτορσι κατορθοῦν, τὸν ὑποβεβηκότα καὶ ἀτελῆ βίον παρεδίδου.

touton ge toi ton metaxy dēloumenon chronon heōs synebaine lanthanein anthrōpous, kai hōsper ephēsychazein ton tēs kainēs diathēkēs tro- pon, ho Mōseōs en tǭ metaxy pareiselthōn nomos hoia tis nēpiōn kai atelōn psychōn epitropos kai oikonomos, ē kai iatros deinę̄ kai Aigyptiakę̄ nosǭ tetrychōmenǭ tǭ panti Ioudaiōn ethnei, autois dē tois tou ‘ Abraam apogonois, mē hoiois te ousin homoiōs tois propatorsi katorthoun, ton hypobebēkota kai atelē bion paredidou.

During this intervening time, while the manner of the new covenant happened to be hidden from people and to lie dormant, as it were, the law of Moses, which came in meanwhile like a guardian and steward of infant and immature souls, or like a physician to the whole Jewish nation worn down by a terrible Egyptian disease, handed down a lower and imperfect life to the very descendants of Abraham, since they were unable to achieve what their forefathers had.

Gal 4:2 (echo, medium confidence) · Gal 3:24 (echo, low confidence)

Notes and citation

Summary: Meanwhile the law of Moses served as guardian and physician for Israel, giving a lower, imperfect way of life.

Cf. Gal 3:24; 4:2 (guardian and steward).

Cite (SBL): Eusebius, Dem. ev. 1.6.31 (Dindorf 3:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-31). (abbreviation not yet checked)

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1.6.32Dindorf 3:39–40

ἐπειδὴ γὰρ ἐν τῇ παρʼ Αἰγυπτίοις διατριβῇ οὗτοι μετὰ τὴν τόν θεοφιλῶν προπατόρων τελευτὴν ταῖς Αἰγυπτιακαῖς ὁμοιοτροπίαις ἀπα- χθέντες ἐπὶ τὴν πολύθεον, ὡς ἔφην, δεισιδαιμονίαν ἀποπεπτώκεσαν, ὡς μηδὲν τῶν Αἰγυπτίων πλέον ἔχειν δοκεῖν, γεγονέναι δὲ κάτα πάντα ὁμοίους αὐτοῖς, κατά τε τὴν τῶν εἰδώλων πλάνην, ἔν τε τοῖς ἄλλοις ἐγχειρήμασιν ’ εἰκότως, ὥσπερ ἐκ βυθοῦ κακῶν ἀνιμώμενος αὐτοὺς ὁ Μώσης, ἀφίστη μὲν τῆς ἀθέου πολυθείας, ἀνῆγε δὲ ἐπὶ τὸν πάντων δημιουργὸν θεὸν, πρῶτον ἐκεῖνον βαθμὸν εὐσεβείας ὡς ἐν εἰσαγωγαῖς καὶ προθύροις τῶν τελεωτέρων προβεβλημένος.

epeidē gar en tę̄ parʼ Aigyptiois diatribę̄ houtoi meta tēn ton theophilōn propatorōn teleutēn tais Aigyptiakais homoiotropiais apa- chthentes epi tēn polytheon, hōs ephēn, deisidaimonian apopeptōkesan, hōs mēden tōn Aigyptiōn pleon echein dokein, gegonenai de kata panta homoious autois, kata te tēn tōn eidōlōn planēn, en te tois allois encheirēmasin ’ eikotōs, hōsper ek bythou kakōn animōmenos autous ho Mōsēs, aphistē men tēs atheou polytheias, anēge de epi ton pantōn dēmiourgon theon, prōton ekeinon bathmon eusebeias hōs en eisagōgais kai prothyrois tōn teleōterōn probeblēmenos.

For since, during their stay among the Egyptians after the death of their God-beloved forefathers, they had been led away by Egyptian ways and had fallen, as I said, into the superstition of many gods, so that they seemed to have no advantage over the Egyptians but had become like them in every respect, both in the error of idols and in their other undertakings, Moses, with good reason, drawing them up as from a pit of evils, turned them away from godless polytheism and led them up to God, the Creator of all, setting forth that first step of piety as an introduction and entrance hall to more perfect things.

Notes and citation

Summary: Moses drew Israel out of Egyptian idolatry to the Creator as a first step of piety.

Cite (SBL): Eusebius, Dem. ev. 1.6.32 (Dindorf 3:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-32). (abbreviation not yet checked)

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1.6.33Dindorf 3:40

ἔπειτα οὐ φονεύειν, οὐ μοιχεύειν, οὐ κλέπτειν, οὐκ ἐπιορκεῖν, οὐκ ἄρρενας ἄρρεσιν ἐπιμαίνεσθαι, οὐ μητράσιν, οὐκ ἀδελφαῖς, οὐ θυγατράσιν ἐπιμίγνυσθαι, οὐδʼ ὅσα τοιαῦτα τοῖς τότε πράττειν ἐξῆν ἀφόβως, συνεχώρει.

epeita ou phoneuein, ou moicheuein, ou kleptein, ouk epiorkein, ouk arrenas arresin epimainesthai, ou mētrasin, ouk adelphais, ou thygatrasin epimignysthai, oudʼ hosa toiauta tois tote prattein exēn aphobōs, synechōrei.

Then he did not permit them to murder, to commit adultery, to steal, to swear falsely, to rage with lust, males for males, or to have intercourse with mothers, sisters, or daughters, or any such things that people then were free to do without fear.

Exod 20:13–16 (allusion, high confidence) · Lev 18:6–22 (allusion, medium confidence)

Notes and citation

Summary: Moses forbade murder, adultery, theft, perjury, homosexual acts, and incest.

Exod 20:13–16; Lev 18:6–22.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 1.6.33 (Dindorf 3:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-33). (abbreviation not yet checked)

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1.6.34Dindorf 3:40

παραλαβὼν δὲ ἐξ ἀνημέρου καὶ θηριώδους βίου λογικωτέραν καὶ εὔνομον ἐν τοῖς τότε χρόνοις πολιτείαν πρῶτος ἐπὶ γῆς διὰ γραφῆς συνεστήσατο, οὔπω τότε πᾶσιν ἀνθρώποις ἐκφανοῦς ὄντος οὐδὲ τοῦ τοιουδὶ τρόπου.

paralabōn de ex anēmerou kai thēriōdous biou logikōteran kai eunomon en tois tote chronois politeian prōtos epi gēs dia graphēs synestēsato, oupō tote pasin anthrōpois ekphanous ontos oude tou toioudi tropou.

Taking them over from a savage and brutish life, he was the first on earth to establish in writing a more rational and well-ordered constitution for those times, when not even such a way of life was yet evident to all people.

Notes and citation

Summary: Moses was the first to give a written, orderly constitution.

Cite (SBL): Eusebius, Dem. ev. 1.6.34 (Dindorf 3:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-34). (abbreviation not yet checked)

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1.6.35Dindorf 3:40

εἶτα δὲ ὡς ἂν ἀτελέσιν ἀπειπὼν τὴν εἰδωλολα- τρίαν, θυσίαις καί τισι σωματικωτέροις τὸν ἕνα καὶ ἐπὶ πάντων θεὸν θεραπεύειν παρεκέλευε, διά τινων ἀπορρητοτέρων ἰδία συμβόλων τὴν κατʼ αὐτὸν θρησκείαν ἐπιτελεῖν νομοθετήσας, ἣν καὶ θαυμασίως τῷ θείῳ πνεύματι συνιδὼν οὐκ εἰς ἄπειρον δεῖν περιέπειν, ὑφʼ ἔνα τόπον περιέγραψεν, ὁρίσας μὴ ἀλλα- χόσε συντελεῖν τὰ κατʼ αὐτὸν νόμιμα, ἢ ἐν μόνῳ ἑνὶ τόπῳ, οὗτος δʼ ἦν ὁ ἐν ‘Ιεροσολύμοις, ἔξω δὲ τούτου μηκέτι.

eita de hōs an atelesin apeipōn tēn eidōlola- trian, thysiais kai tisi sōmatikōterois ton hena kai epi pantōn theon therapeuein parekeleue, dia tinōn aporrētoterōn idia symbolōn tēn katʼ auton thrēskeian epitelein nomothetēsas, hēn kai thaumasiōs tǭ theiǭ pneumati synidōn ouk eis apeiron dein periepein, hyphʼ ena topon periegrapsen, horisas mē alla- chose syntelein ta katʼ auton nomima, ē en monǭ heni topǭ, houtos dʼ ēn ho en ‘Ierosolymois, exō de toutou mēketi.

Then, having forbidden idolatry to them as to imperfect people, he commanded them to serve the one God over all with sacrifices and certain more bodily things, legislating that his worship be carried out through certain more secret symbols of its own. And, wonderfully perceiving by the divine Spirit that it must not extend without limit, he confined it to one place, determining that his ordinances be carried out nowhere else but in one place only, namely the one in Jerusalem, and no longer outside it.

Notes and citation

Summary: Moses gave a symbolic, bodily worship and confined it to one place, Jerusalem.

Notes on the original text

Digital text corrected (OCR ι for ε): τὸν ἴνα καὶ → τὸν ἕνα καὶ.

Cite (SBL): Eusebius, Dem. ev. 1.6.35 (Dindorf 3:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-35). (abbreviation not yet checked)

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1.6.36Dindorf 3:40–41

ὅθεν εἰς ἔτι καὶ δεῦρο παισὶν Ἑβραίων οὐ θεμιτὸν ἄλλοσε ἐκτὸς τῆς καθῃρημένης αὐτῶν μητροπόλεως οὔτε θύειν κατὰ τὸν νόμον, οὔτε ἱερὸν οὔτε θυσιαστήριον ἐγείρειν, οὔτε χρίειν ἱερέας οὔτε βασιλέας, οὔτε τὰς κατὰ Μωσἐα πανηγύρεις καὶ ἑορτὰς ἐκτελεῖν, οὐ μιασμοῦ καθαίρεσθαι, οὐ πλημμε- λείας ἀπολύεσθαι, οὐ δῶρα τῷ θεῷ προσφέρειν, οὐχ ἱλεοῦσθαι κατὰ τὰ νενομοθετημένα.

hothen eis eti kai deuro paisin Hebraiōn ou themiton allose ektos tēs kathę̄rēmenēs autōn mētropoleōs oute thyein kata ton nomon, oute hieron oute thysiastērion egeirein, oute chriein hiereas oute basileas, oute tas kata Mōsea panēgyreis kai heortas ektelein, ou miasmou kathairesthai, ou plēmme- leias apolyesthai, ou dōra tǭ theǭ prospherein, ouch hileousthai kata ta nenomothetēmena.

Hence to this day it is not lawful for the children of the Hebrews anywhere else, outside their demolished metropolis, to sacrifice according to the law, or to build a temple or altar, or to anoint priests or kings, or to hold the assemblies and feasts according to Moses, or to be cleansed from defilement, or released from trespass, or to bring gifts to God, or to propitiate him according to what is legislated.

Notes and citation

Summary: Since the fall of Jerusalem, Jews cannot perform the law’s sacrifices and rites.

Notes on the original text

Digital text corrected (OCR misreading): ἑορλείας → ἑορτὰς.

Cite (SBL): Eusebius, Dem. ev. 1.6.36 (Dindorf 3:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-36). (abbreviation not yet checked)

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1.6.37Dindorf 3:41

διόπερ καὶ τῇ Μώσεως εἰκότως ὑποβέβληνται κατάρᾳ, ἐν μέρει μὲν φυλάττειν τινὰ πειρώμενοι, ἐν δὲ τοῖς ὅλοις παρανομοῦντες, διαρρήδην Μώσεως ἀποφηναμένου ” ὅτι δὴ ἐπικατάρατος πᾶς, ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς ἐγγεγραμμένοις τοῦ νόμου, τοῦ ποιήσαι αὐτά.”

dioper kai tę̄ Mōseōs eikotōs hypobeblēntai katarą, en merei men phylattein tina peirōmenoi, en de tois holois paranomountes, diarrēdēn Mōseōs apophēnamenou ” hoti dē epikataratos pas, hos ouk emmenei en pasi tois engegrammenois tou nomou, tou poiēsai auta.”

Therefore they have fittingly become subject to the curse of Moses, trying to keep some things in part but transgressing the law as a whole, since Moses declared expressly: “Cursed is everyone who does not abide in all the things written in the law, to do them.”

Deut 27:26 (quotation, high confidence) · Gal 3:10 (quotation, medium confidence)

Notes and citation

Summary: Unable to keep the whole law, the Jews fall under its curse.

Deut 27:26, in the wording of Gal 3:10. Eusebius’s polemic against contemporary Judaism is translated as written.

Cite (SBL): Eusebius, Dem. ev. 1.6.37 (Dindorf 3:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-37). (abbreviation not yet checked)

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1.6.38Dindorf 3:41

Τούτοις δὲ πᾶσι περιπεπτώκασιν, αὐτοῦ Μωσέως θείῳ πνεύματι προειληφότος, ὅτι δὴ τῆς διὰ Χριστοῦ καινῆς διαθήκης ἀνανεωθείσης καὶ τοῖς πᾶσιν ἔθνεσι καταγγελθείσης περιττή τις ἔσται ἡ κατʼ αὐτὸν νομοθεσία, ἣν εἰκότως ὑφʼ ἕνα τόπον περιώ- ρισεν, ἵνα, εἴ ποτε τούτου στερηθεῖεν καὶ ἀποκλεισθεῖεν τῆς οἰκείας ἐλευθερίας, μηκέτʼ αὐτοῖς ἐξὸν εἴη ἐπὶ τῆς ἀλλοδαπῆς τὰ κατʼ αὐτὸν νόμιμα συντελεῖν, ὧς καὶ ἐξ ἀνάγκης τὴν δευτέραν διαθήκην τὴν διὰ Χριστοῦ κατηγγελμένην γενέσθαι παραδεκτέον.

Toutois de pasi peripeptōkasin, autou Mōseōs theiǭ pneumati proeilēphotos, hoti dē tēs dia Christou kainēs diathēkēs ananeōtheisēs kai tois pasin ethnesi katangeltheisēs perittē tis estai hē katʼ auton nomothesia, hēn eikotōs hyphʼ hena topon periō- risen, hina, ei pote toutou sterētheien kai apokleistheien tēs oikeias eleutherias, mēketʼ autois exon eiē epi tēs allodapēs ta katʼ auton nomima syntelein, hōs kai ex anankēs tēn deuteran diathēkēn tēn dia Christou katēngelmenēn genesthai paradekteon.

They have fallen into all these things because Moses himself foresaw by the divine Spirit that, when the new covenant through Christ had been renewed and proclaimed to all the nations, his legislation would be superfluous. With good reason he confined it to one place, so that if they were ever deprived of it and shut out from their own freedom, they would no longer be able to carry out his ordinances in a foreign land, and so would of necessity have to receive the second covenant proclaimed through Christ.

Notes and citation

Summary: Moses confined his law to one place, foreseeing that it would give way to the new covenant.

Notes on the original text

Digital text corrected (OCR ι for ε): ὑφʼ ἴνα τόπον → ὑφʼ ἕνα τόπον.

Cite (SBL): Eusebius, Dem. ev. 1.6.38 (Dindorf 3:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-38). (abbreviation not yet checked)

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1.6.39Dindorf 3:41

αὐτὸ δὴ οὖν τοῦτο Μώσεως προηγορευκότος ὁμοῦ τε ὁ Χριστὸς ἐπεδήμει τῷ βίῳ καὶ τῆς καινῆς διαθή- κης προεβάλλετο πᾶσι τοῖς ἔθνεσι διδασκαλία, παραχρῆμά τε ‘ Ρωμαῖοι τὴν πόλιν ἑλόντες πολιορκίᾳ κα- θεῖλον τὰ ‘ Ιεροσόλυμα καὶ τὸν αὐτόθι νεών· λέλυτό τε αὐτίκα πᾶσα ἡ Μώσεως διάταξις, καὶ τὰ τῆς παλαιᾶς περιῄρητο διαθήκης, τά τε τῆς ἀρᾶς μετῄει τοὺς παρὰ καιρὸν τὰ Μώσεως πράττειν παρανομοῦντας, εἰς αὐτὰ βιαζομένους ’ ἀντεισήγετο δὲ ὁμοῦ καὶ κατὰ τὸ αὐτὸ τῆς νέας καὶ ἐντελοῦς διδασκαλίας τὰ νόμιμα.

auto dē oun touto Mōseōs proēgoreukotos homou te ho Christos epedēmei tǭ biǭ kai tēs kainēs diathē- kēs proeballeto pasi tois ethnesi didaskalia, parachrēma te ‘ Rōmaioi tēn polin helontes poliorkią ka- theilon ta ‘ Ierosolyma kai ton autothi neōn; lelyto te autika pasa hē Mōseōs diataxis, kai ta tēs palaias perię̄rēto diathēkēs, ta te tēs aras metę̄ei tous para kairon ta Mōseōs prattein paranomountas, eis auta biazomenous ’ anteisēgeto de homou kai kata to auto tēs neas kai entelous didaskalias ta nomima.

Just as Moses had foretold this, Christ came into life and the teaching of the new covenant was set before all the nations; and immediately the Romans, taking the city by siege, destroyed Jerusalem and the temple there. At once the whole Mosaic ordinance was dissolved, the things of the old covenant were removed, and the curse pursued those who, out of season, transgressed by practicing the law of Moses and forcing themselves into it; and at the same time and in the same way the ordinances of the new and perfect teaching were brought in in its place.

Notes and citation

Summary: With Christ’s coming and the Roman destruction of Jerusalem, the Mosaic order ended and the new teaching replaced it.

The destruction is that of AD 70. Eusebius’s view that continued observance of the law brings the curse is translated as written.

Notes on the original text

Digital text corrected (stray letter in the digital text): παραχρπῆμά → παραχρῆμά.

Cite (SBL): Eusebius, Dem. ev. 1.6.39 (Dindorf 3:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-39). (abbreviation not yet checked)

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1.6.40Dindorf 3:41–42

διόπερ εἰκότως ὁ σωτὴρ καὶ κύριος τοῖς οἰομένοις ἐν μόνῃ τῇ ‘ Ιερουσαλὴμ ἢ ἐν ὄρεσί τισιν ἢ τόποις ἀφωρισμένοις δεῖν τὸν θεὸν προσκυνεῖν φησιν “ ἔρχεται ὥρα, καὶ νῦν ἐστιν, ὅτε οἶ ἀληθινοὶ προσ- κυνηταὶ προσκυνήσουσιν οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν ‘ Ιερουσαλὴμ τῷ πατρί· πνεῦμα γὰρ ὁ θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.”

dioper eikotōs ho sōtēr kai kyrios tois oiomenois en monę̄ tę̄ ‘ Ierousalēm ē en oresi tisin ē topois aphōrismenois dein ton theon proskynein phēsin “ erchetai hōra, kai nyn estin, hote oi alēthinoi pros- kynētai proskynēsousin oute en tǭ orei toutǭ oute en ‘ Ierousalēm tǭ patri; pneuma gar ho theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein.”

Therefore with good reason our Savior and Lord says to those who think that God must be worshiped only in Jerusalem or on certain mountains or in designated places: “The hour is coming, and now is, when the true worshipers will worship the Father neither on this mountain nor in Jerusalem; for God is spirit, and those who worship him must worship in spirit and truth.”

John 4:21–24 (quotation, high confidence)

Notes and citation

Summary: Christ taught that true worship is not bound to a place but is in spirit and truth.

John 4:21, 23–24, freely combined.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 1.6.40 (Dindorf 3:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-40). (abbreviation not yet checked)

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1.6.41Dindorf 3:42

Καὶ ταῦτα φήσαντος, παραχρῆμα καὶ οὐκ εἰς μακρὸν πολιορκηθέντων τῶν ‘ Ιεροσολύμων, τοῦ τʼ αὐτόθι ἁγιάσματος καὶ τοῦ πρὸς αὐτῷ θυσιαστηρίου τῆς τε κατὰ Μωσέα λατρείας κατὰ τὴν αὐτοῦ Μώσεως διάταξιν περιῃρημένης, ἀνέφανεν εἰς πάντας ἀνθρώπους καὶ ἐξέλαμψεν ἡ ἀρχέτυπος τῶν πρὸ Μώσεως θεοφιλῶν ἀνδρῶν εὐσέβεια, ἥ τε διʼ αὐτῆς πάσι τοῖς ἔθνεσιν ἐπηγγελμένη εὐλογία, ἀπὸ τοῦ πρώτου βαθμοῦ καὶ ἀπὸ τῆς πρώτης στοιχειώσεως τῆς κατὰ Μωσέα λατρείας ἐπὶ τὸν κρείττονα καὶ τελειότερον προσ- άγουσα τοὺς προσιόντας αὐτῇ βίον.

Kai tauta phēsantos, parachrēma kai ouk eis makron poliorkēthentōn tōn ‘ Ierosolymōn, tou tʼ autothi hagiasmatos kai tou pros autǭ thysiastēriou tēs te kata Mōsea latreias kata tēn autou Mōseōs diataxin perię̄rēmenēs, anephanen eis pantas anthrōpous kai exelampsen hē archetypos tōn pro Mōseōs theophilōn andrōn eusebeia, hē te diʼ autēs pasi tois ethnesin epēngelmenē eulogia, apo tou prōtou bathmou kai apo tēs prōtēs stoicheiōseōs tēs kata Mōsea latreias epi ton kreittona kai teleioteron pros- agousa tous prosiontas autę̄ bion.

And when he had said this, immediately and not long after, Jerusalem was besieged, and the sanctuary there, with its altar and the worship according to Moses, was taken away according to Moses’ own ordinance. Then the archetypal piety of the God-beloved men before Moses appeared and shone out to all people, and with it the blessing promised through it to all the nations, leading those who approach it from the first step and first elements of the Mosaic worship to the better and more perfect life.

Notes and citation

Summary: After the temple’s fall, the ancient piety of the patriarchs and its blessing shone out to all nations.

Cite (SBL): Eusebius, Dem. ev. 1.6.41 (Dindorf 3:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-41). (abbreviation not yet checked)

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1.6.42Dindorf 3:42

αὐτίκα γοῦν τῶν μακαρίων ἐκείνων καὶ θεοφιλῶν, τῶν ἀμφὶ τὸν ‘ Αβραὰμ λέγω, οὐκ ἀφωρισμένως ἔν τινι τόπῳ προσ- κυνούντων, οὐδὲ διὰ συμβόλων καὶ τύπων, ἀλλʼ ᾗ φησιν ὁ σωτὴρ καὶ κύριος ἡμῶν “ ἐν πνεύματι καὶ ἀληθείᾳ, ’’ ἣ διὰ τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας ἅπασι τοῖς ἔθνεσιν ὑπῆρξεν, τῶν πάλαι προφητῶν καὶ τοῦτο τεθεωρηκότων ’ λέγει δʼ οὖν ἄντικρυς Σοφονίας ’ ἐπιφανήσεται κύριος ἐπʼ αὐτοὺς, καὶ ἐξο- λοθρεύσει πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς, καὶ προσκυνήσουσιν αὐτῷ, ἕκαστος ἐκ τοῦ τόπου ἀυτῶν.”

autika goun tōn makariōn ekeinōn kai theophilōn, tōn amphi ton ‘ Abraam legō, ouk aphōrismenōs en tini topǭ pros- kynountōn, oude dia symbolōn kai typōn, allʼ hę̄ phēsin ho sōtēr kai kyrios hēmōn “ en pneumati kai alētheią, ’’ hē dia tēs tou sōtēros hēmōn epiphaneias hapasi tois ethnesin hypērxen, tōn palai prophētōn kai touto tetheōrēkotōn ’ legei dʼ oun antikrys Sophonias ’ epiphanēsetai kyrios epʼ autous, kai exo- lothreusei pantas tous theous tōn ethnōn tēs gēs, kai proskynēsousin autǭ, hekastos ek tou topou autōn.”

For those blessed and God-beloved men, I mean those around Abraham, did not worship in a designated place, nor through symbols and types, but, as our Savior and Lord says, “in spirit and truth”; and this has come to all the nations through our Savior’s appearing, as the ancient prophets also foresaw. Zephaniah, at any rate, says plainly: “The Lord will appear against them, and will utterly destroy all the gods of the nations of the earth, and they shall worship him, each from his own place.”

John 4:23 (quotation, high confidence) · Zeph 2:11 (quotation, high confidence)

Notes and citation

Summary: The patriarchs worshiped in spirit and truth, and Zephaniah foretold that all nations would worship God from their own places.

John 4:23; Zeph 2:11, LXX wording.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 1.6.42 (Dindorf 3:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-42). (abbreviation not yet checked)

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1.6.43Dindorf 3:42–43

‘Ο δὲ Μαλαχίας ὁμοῦ πρὸς τοὺς ἐκ περιτομῆς ἀποτείνεται, καὶ περὶ τῶν ἐθνῶν ταῦτα προαναφω- νεῖ, φάσκων ‘οὐκ ἔστι μου θέλημα, λέγει κύριος παντοκράτωρ, καὶ θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν, διότι ἀπʼ ἀνατολῶν καὶ μέχρι δυσμῶν τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνόματί μου καὶ θυσία καθαρά.”

‘O de Malachias homou pros tous ek peritomēs apoteinetai, kai peri tōn ethnōn tauta proanaphō- nei, phaskōn ‘ouk esti mou thelēma, legei kyrios pantokratōr, kai thysian ou prosdexomai ek tōn cheirōn hymōn, dioti apʼ anatolōn kai mechri dysmōn to onoma mou dedoxastai en tois ethnesi, kai en panti topǭ thymiama prosagetai tǭ onomati mou kai thysia kathara.”

And Malachi at once addresses those of the circumcision and foretells this about the nations, saying: “I have no pleasure, says the Lord Almighty, and I will not accept sacrifice from your hands; for from the rising of the sun to its setting my name is glorified among the nations, and in every place incense is offered to my name, and a pure sacrifice.”

Mal 1:10–11 (quotation, high confidence)

Notes and citation

Summary: Malachi foretold a pure sacrifice offered to God in every place among the nations.

Mal 1:10–11, LXX wording.

Topics: Eucharist

Cite (SBL): Eusebius, Dem. ev. 1.6.43 (Dindorf 3:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-43). (abbreviation not yet checked)

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1.6.44Dindorf 3:43

Τὸ γὰρ ἐν παντὶ τόπῳ θυμίαμα καὶ θυσίαν ἀναφέρεσθαι θεῷ τί ἕτερον παρίστησιν ἢ ὅτι μὴ ἐν ‘ Ιεροσολύμοις, μηδʼ ἀφωρισμένως ἐν τῷδε τῷ τόπῳ, ἐν πάσῃ δὲ χώρᾳ καὶ ἐν πᾶσι τοῖς ἔθνεσι μέλλουσι τὸ διʼ εὐχῶν θυμίαμα καὶ τὴν οὐ διʼ αἱμάτων, ἀλλὰ διʼ ἔργων εὐσεβῶν καθαρὰν ὠνομασμένην θυσίαν τῷ ἐπὶ πᾶσιν ἀναφέρειν θεῷ;

To gar en panti topǭ thymiama kai thysian anapheresthai theǭ ti heteron paristēsin ē hoti mē en ‘ Ierosolymois, mēdʼ aphōrismenōs en tǭde tǭ topǭ, en pasę̄ de chōrą kai en pasi tois ethnesi mellousi to diʼ euchōn thymiama kai tēn ou diʼ haimatōn, alla diʼ ergōn eusebōn katharan ōnomasmenēn thysian tǭ epi pasin anapherein theǭ?

For what else does the offering of incense and sacrifice to God in every place show, but that not in Jerusalem, nor exclusively in this one place, but in every land and among all the nations, they would offer to the God over all the incense of prayers and the sacrifice called pure, offered not through blood but through pious deeds?

Mal 1:11 (allusion, high confidence)

Notes and citation

Summary: The pure sacrifice is offered everywhere through prayer and pious deeds rather than blood.

Eusebius here interprets Malachi’s “pure sacrifice” as prayer and pious deeds; he returns to the eucharistic sense in 1.10.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 1.6.44 (Dindorf 3:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-44). (abbreviation not yet checked)

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1.6.45Dindorf 3:43

βοᾷ δὲ διαρρήδην καὶ κέκραγεν ὁ ‘Ησαΐας θεσπίζων ἅμα καὶ λέγων “ ἔσται θυσιαστήριον τῷ κυρίῳ ἐν χώρᾳ Αἰγύπτου, καὶ γνωστὸς ἔσται κύριος τοῖς Αἰγυπτίοις, καὶ ἀποστελεῖ αύτοῖς ἄνθρωπον ὃς σώσει αὐτοὺς, καὶ γνώσονται οἶ Αἰγύπτιοι τὸν κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ποιή- σουσιν θυσίας, καὶ εὔξονται εὐχὰς τῷ κυρίῳ, καὶ ἀποδώσουσιν, καὶ ἐπιστραφήσονται πρὸς κύριον, καὶ εἰσακούσεται αὐτῶν, καὶ ἰάσεται.”

boą de diarrēdēn kai kekragen ho ‘Ēsaïas thespizōn hama kai legōn “ estai thysiastērion tǭ kyriǭ en chōrą Aigyptou, kai gnōstos estai kyrios tois Aigyptiois, kai apostelei autois anthrōpon hos sōsei autous, kai gnōsontai oi Aigyptioi ton kyrion en tę̄ hēmerą ekeinę̄, kai poiē- sousin thysias, kai euxontai euchas tǭ kyriǭ, kai apodōsousin, kai epistraphēsontai pros kyrion, kai eisakousetai autōn, kai iasetai.”

And Isaiah cries out plainly and shouts, prophesying and saying: “There shall be an altar to the Lord in the land of Egypt, and the Lord shall be known to the Egyptians, and he will send them a man who will save them; and the Egyptians shall know the Lord in that day, and they shall offer sacrifices and vow vows to the Lord and pay them; and they shall turn to the Lord, and he will hear them and heal them.”

Isa 19:19–22 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretold an altar to the Lord in Egypt and a savior sent to the Egyptians.

Isa 19:19–22, LXX wording (“a man who will save them”).

Cite (SBL): Eusebius, Dem. ev. 1.6.45 (Dindorf 3:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-45). (abbreviation not yet checked)

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1.6.46Dindorf 3:43

Ἀρά σοι δοκοῦμεν ἀληθῆ λέγειν μετάθεσιν τοῦ Μώσεως νόμου, μᾶλλον δὲ παῦλαν καὶ λύσιν φάσκοντες διὰ τῶν προφητικῶν φωνῶν θεσπίζεσθαι;

Ara soi dokoumen alēthē legein metathesin tou Mōseōs nomou, mallon de paulan kai lysin phaskontes dia tōn prophētikōn phōnōn thespizesthai?

Do we seem to you to speak the truth, then, when we say that a change of the law of Moses, or rather its cessation and dissolution, is foretold by the prophetic words?

Notes and citation

Summary: Eusebius asks whether the prophets did not foretell the end of the Mosaic law.

Cite (SBL): Eusebius, Dem. ev. 1.6.46 (Dindorf 3:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-46). (abbreviation not yet checked)

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1.6.47Dindorf 3:43–44

ὁ μέν γε Μώσης θυσιαστήριον καὶ θυσίας οὐδʼ ἀλλαχόσε γῆς ἢ ἐν μόνῃ τῇ Ἰουδαίᾳ, καὶ ταύτης ἐν μιᾷ πόλει συστήσασθαι νομοθετεῖ· ἡ δὲ προφητεία ἐν χώρᾳ φησὶν Αἰγύπτου τῷ κυρίῳ θυσιαστήριον ἱδρυθήσεσθαι, καὶ τοὺς Αἰγυπτίους αὐτοὺς τῷ κυρίῳ τῶν προφητῶν, ἀλλʼ οὐκέτι τοῖς πατρῴοις θεοῖς καλλιερήσειν τὰς θυσίας, καὶ τῆς θεογνωσίας οὐ Μωσέα αἴτιον οὐδʼ ἕτερον τῶν προφητῶν αὐτοῖς γενήσεσθαι, ἀλλά τινα καινὸν καὶ νέον ἄνθρωπον θεόθεν ἀπεσταλμένον.

ho men ge Mōsēs thysiastērion kai thysias oudʼ allachose gēs ē en monę̄ tę̄ Ioudaią, kai tautēs en mią polei systēsasthai nomothetei; hē de prophēteia en chōrą phēsin Aigyptou tǭ kyriǭ thysiastērion hidrythēsesthai, kai tous Aigyptious autous tǭ kyriǭ tōn prophētōn, allʼ ouketi tois patrǭois theois kallierēsein tas thysias, kai tēs theognōsias ou Mōsea aition oudʼ heteron tōn prophētōn autois genēsesthai, alla tina kainon kai neon anthrōpon theothen apestalmenon.

Moses legislates that an altar and sacrifices be established nowhere on earth but in Judea alone, and in one city of it; but the prophecy says that an altar to the Lord will be set up in the land of Egypt, and that the Egyptians themselves will offer their sacrifices to the Lord of the prophets, no longer to their ancestral gods; and that the cause of their knowledge of God will be not Moses nor any other of the prophets, but a new and fresh man sent from God.

Isa 19:19–20 (allusion, high confidence)

Notes and citation

Summary: Isaiah’s altar in Egypt contradicts Moses’ restriction to one place and points to a new man sent by God.

Cite (SBL): Eusebius, Dem. ev. 1.6.47 (Dindorf 3:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-47). (abbreviation not yet checked)

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1.6.48Dindorf 3:44

μετατιθεμένου δὲ τοῦ θυσιαστηρίου παρὰ τὰ τῷ Μωσεῖ δοκοῦντα, ἀνάγκη πᾶσα καὶ τοῦ Μώσεως νόμου μεταβολὴν γενέσθαι. εἶτα δὲ θύοντες Αἰγύπτιοι τῷ ἐπὶ πάντων θεῷ πάντως που καὶ ἱερωσύνης ἀξιωθήσονται. ἱερωμένων δῆτα Αἰγυπτίων τὰ περὶ Λευιτῶν καὶ τῶν ἐκ διαδοχῆς ‘ Ααρὼν Μωσεῖ διατεταγμένα οὐκέτʼ ἂν γένοιτο τοῖς Αἰγυπτίοις χρήσιμα.

metatithemenou de tou thysiastēriou para ta tǭ Mōsei dokounta, anankē pasa kai tou Mōseōs nomou metabolēn genesthai. eita de thyontes Aigyptioi tǭ epi pantōn theǭ pantōs pou kai hierōsynēs axiōthēsontai. hierōmenōn dēta Aigyptiōn ta peri Leuitōn kai tōn ek diadochēs ‘ Aarōn Mōsei diatetagmena ouketʼ an genoito tois Aigyptiois chrēsima.

And if the altar is moved contrary to what Moses decided, it is absolutely necessary that there be a change of the law of Moses as well. Then, if the Egyptians sacrifice to the God over all, they will surely be counted worthy of priesthood too; and if Egyptians are priests, the things ordained by Moses about the Levites and the successors of Aaron could no longer be of use to the Egyptians.

Heb 7:12 (echo, medium confidence)

Notes and citation

Summary: A new altar implies a new priesthood and thus a change of law.

Cf. Heb 7:12.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 1.6.48 (Dindorf 3:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-48). (abbreviation not yet checked)

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1.6.49Dindorf 3:44

ὥρα δὴ οὑν καινῆς νομοθεσίας δεῖν εἰς τὴν τῶν δηλουμένων σύστασιν. τί δέ; ἆρα εἰκῆ ταῦτʼ ἀναπεφώνηται; ἢ καὶ τέλος ἐπενήνεκται τοῖς λόγοις; σκέψαι δʼ οὖν εἰ μὴ σήμερον, λέγω δὴ καθʼ ἡμᾶς, αὐτοῖς τοῖς ὀφθαλμοῖς ὁρῶνται οὐ μόνον Αἰγύπτιοι, ἀλλὰ καὶ πᾶν γένος τῶν πρὶν εἰδωλολ· α- τρῶν ἀνθρώπων, οὓς ἡ πρόρρησις διὰ τῶν Αἰγυπτίων ῂνίττετο, τῆς μὲν πολυθέου καὶ δαιμονικῆς ἀπηλλαγμένον πλάνης, τὸν δὲ τῶν προφητῶν θεὸν ἀνακαλούμενον·

hōra dē houn kainēs nomothesias dein eis tēn tōn dēloumenōn systasin. ti de? ara eikē tautʼ anapephōnētai? ē kai telos epenēnektai tois logois? skepsai dʼ oun ei mē sēmeron, legō dē kathʼ hēmas, autois tois ophthalmois horōntai ou monon Aigyptioi, alla kai pan genos tōn prin eidōlol; a- trōn anthrōpōn, hous hē prorrēsis dia tōn Aigyptiōn ę̄nitteto, tēs men polytheou kai daimonikēs apēllagmenon planēs, ton de tōn prophētōn theon anakaloumenon;

It is time, then, that a new legislation is needed to establish what has been indicated. But what? Were these things proclaimed in vain? Or has an outcome followed the words? Consider whether today, I mean in our own time, we do not see with our own eyes not only Egyptians but every race of men who were formerly idolaters, whom the prediction hinted at through the Egyptians, delivered from the error of many gods and demons and calling on the God of the prophets.

Notes and citation

Summary: The prophecy is fulfilled today as Egyptians and all former idolaters worship the God of the prophets.

Cite (SBL): Eusebius, Dem. ev. 1.6.49 (Dindorf 3:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-49). (abbreviation not yet checked)

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1.6.50Dindorf 3:44

καὶ εὔχονται δὲ οὐκέτι πλείοσι κυρίοις, ἐνὶ δὲ τῷ μόνῳ κυρίῳ κατὰ τὸ ἱερὸν λόγιον, καὶ τούτῳ θυσιαστήριον ἀναίμων καὶ λογικῶν θυσιῶν κατὰ τὰ καινὰ μυστήρια τῆς νέας καὶ καινῆς διαθήκης καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης ἀνεγήγερται ἐν αὐτῇ τε Αἰγύπτῳ καὶ τοῖς λοιποῖς ἔθνεσι τὸν τρό- πον αἰγυπτιάζουσι κατὰ τὴν δεισιδαίμονα πλάνην.

kai euchontai de ouketi pleiosi kyriois, eni de tǭ monǭ kyriǭ kata to hieron logion, kai toutǭ thysiastērion anaimōn kai logikōn thysiōn kata ta kaina mystēria tēs neas kai kainēs diathēkēs kathʼ holēs tēs anthrōpōn oikoumenēs anegēgertai en autę̄ te Aigyptǭ kai tois loipois ethnesi ton tro- pon aigyptiazousi kata tēn deisidaimona planēn.

And they pray no longer to many lords but to the one and only Lord, according to the sacred oracle; and to him an altar of bloodless and rational sacrifices, according to the new mysteries of the new and fresh covenant, has been raised up throughout the whole inhabited world of mankind, in Egypt itself and among the other nations that were like Egypt in their superstitious error.

Isa 19:19 (allusion, medium confidence)

Notes and citation

Summary: Throughout the world, including Egypt, an altar of bloodless, rational sacrifices has been raised to the one Lord.

“Bloodless and rational sacrifices according to the new mysteries” refers to Christian worship, including the Eucharist; cf. 1.10.

Topics: Eucharist

Cite (SBL): Eusebius, Dem. ev. 1.6.50 (Dindorf 3:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-50). (abbreviation not yet checked)

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1.6.51Dindorf 3:44

νῦν καθʼ ἡμᾶς ἡ τοῦ τῶν ὅλων θεοῦ γνῶσις διαλάμπουσα τὴν πίστιν ἀναμφίλεκτον τῶν προθεσπισθέντων ἐπισφραγίζεται. ταῦτα δὲ ἔργοις ἐπιτελούμενα ὁρῶν, ἀλλʼ οὐκέτʼ ἀκοῇ προσδοκώμενα, τὸν καιρὸν, ὁπόθεν τὴν ἀρχὴν τῶν πραγμάτων εἴληχεν, οὐδʼ ἄλλον ἀναζητήσας εὑρήσεις ἢ τὸν τῆς σωτηρίου ἐπιφανείας.

nyn kathʼ hēmas hē tou tōn holōn theou gnōsis dialampousa tēn pistin anamphilekton tōn prothespisthentōn episphragizetai. tauta de ergois epiteloumena horōn, allʼ ouketʼ akoę̄ prosdokōmena, ton kairon, hopothen tēn archēn tōn pragmatōn eilēchen, oudʼ allon anazētēsas heurēseis ē ton tēs sōtēriou epiphaneias.

Now, in our time, the knowledge of the God of all shining forth seals the indisputable credibility of what was foretold. Seeing these things accomplished in fact and no longer awaited by hearsay, if you seek the time from which the events took their beginning, you will find no other than that of the saving appearance.

Notes and citation

Summary: The present spread of the knowledge of God began with Christ’s coming.

Cite (SBL): Eusebius, Dem. ev. 1.6.51 (Dindorf 3:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-51). (abbreviation not yet checked)

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1.6.52Dindorf 3:44–45

αὐτὸς ἄρα οὗτος ἦν ἐκεῖνος, ὃν ὁ χρησμὸς ἐδήλου, φήσας ἀποστελεῖν τὸν τῶν ὅλων θεὸν καὶ κύριον τοῖς Αἰγυπτίοις ἄνθρωπον, ὃς σώσει αὐτοὺς, ὃν καὶ τὰ Μώσεως ἐδήλου λόγια διʼ ὧν ἔφησεν “ ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐ- τοῦ, καὶ κυριεύσει ἐθνῶν πολλῶν. ἐν οἷς ἔθνεσι καὶ Αἰγύπτιοι δήπουθεν καταριθμοῖντʼ ἄν.

autos ara houtos ēn ekeinos, hon ho chrēsmos edēlou, phēsas apostelein ton tōn holōn theon kai kyrion tois Aigyptiois anthrōpon, hos sōsei autous, hon kai ta Mōseōs edēlou logia diʼ hōn ephēsen “ exeleusetai anthrōpos ek tou spermatos au- tou, kai kyrieusei ethnōn pollōn. en hois ethnesi kai Aigyptioi dēpouthen katarithmointʼ an.

This, then, was the one whom the oracle indicated when it said that the God and Lord of all would send the Egyptians a man who would save them; whom the oracles of Moses also indicated when he said, “A man shall come forth from his seed, and he shall rule over many nations”; among which nations the Egyptians too would surely be counted.

Isa 19:20 (allusion, high confidence) · Num 24:7 (quotation, high confidence)

Notes and citation

Summary: The man sent to save Egypt is the one Moses foretold would rule many nations.

Isa 19:20; Num 24:7 LXX.

Notes on the original text

Digital text corrected (two words joined in the digital text): ἐκτοῦ → ἐκ τοῦ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 1.6.52 (Dindorf 3:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-52). (abbreviation not yet checked)

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1.6.53Dindorf 3:45

ἀλλὰ περὶ μὲν τούτων μακρὸς ἂν εἴη λόγος, ἐπʼ οἰκείας σχολῆς ἐντελέστερον ἀποδοθησόμενος ’ τό γε μὴν παρὸν ἐπιτετηρήσθω ὅτι τὰ προηγούμενα οὐδʼ ἃλλοτε ἢ μετὰ τὴν ἐπιφάνειαν Ἰησοῦ τοῦ σωτῆρος ἡμῶν ἐπληροῦτο.

alla peri men toutōn makros an eiē logos, epʼ oikeias scholēs entelesteron apodothēsomenos ’ to ge mēn paron epitetērēsthō hoti ta proēgoumena oudʼ hallote ē meta tēn epiphaneian Iēsou tou sōtēros hēmōn eplērouto.

But on these matters there would be a long discussion, to be given more completely in its own treatment. For the present let it be observed that the things foretold were fulfilled at no other time than after the appearing of Jesus our Savior.

Notes and citation

Summary: The prophecies were fulfilled only after the coming of Jesus.

Cite (SBL): Eusebius, Dem. ev. 1.6.53 (Dindorf 3:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-53). (abbreviation not yet checked)

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1.6.54Dindorf 3:45

ἐξ ἐκείνου γάρ τοι καὶ εἰς δεῦρο παρὰ τοῖς Αἰγυπτίοις καὶ παρὰ Πέρσαις Σύροις τε καὶ Ἀρμενίοις, καὶ παρὰ τοῖς τὰς ἐσχατιὰς τῆς γῆς οἰ- κοῦσι βαρβάροις, αὐτοῖς τε τοῖς τὸ πρὶν ἀνημερωτάτοις καὶ θηριωδεστάτοις ἔθνεσι, ναὶ μὴν καὶ παρὰ τοῖς τὰς νήσους οἰκοῦσιν, ὅτι δὴ καὶ τούτων ἠξίωσε μνήμην ἡ προφητεία ποιήσασθαι, ) αὐτὴ ἐκείνη ἡ κατὰ τὸν ‘Αβραὰμ πολιτεία καὶ ὁ παλαίτατος καὶ πάντων ἀρχαιότατος τῆς θεοσεβείας τρόπος σπουδάζεται.

ex ekeinou gar toi kai eis deuro para tois Aigyptiois kai para Persais Syrois te kai Armeniois, kai para tois tas eschatias tēs gēs oi- kousi barbarois, autois te tois to prin anēmerōtatois kai thēriōdestatois ethnesi, nai mēn kai para tois tas nēsous oikousin, hoti dē kai toutōn ēxiōse mnēmēn hē prophēteia poiēsasthai, ) autē ekeinē hē kata ton ‘Abraam politeia kai ho palaitatos kai pantōn archaiotatos tēs theosebeias tropos spoudazetai.

For from that time until now, among the Egyptians, among Persians, Syrians, and Armenians, among the barbarians living at the ends of the earth, among nations formerly most savage and brutish, and yes, among those living on the islands too (for the prophecy thought them worthy of mention as well), that very way of life of Abraham, the most ancient manner of piety, oldest of all, is eagerly pursued.

Zeph 2:11 (allusion, medium confidence)

Notes and citation

Summary: Since Christ, Abraham’s way of piety is pursued among all peoples, even the most remote.

The islands: cf. Zeph 2:11 (“all the islands of the nations”).

Cite (SBL): Eusebius, Dem. ev. 1.6.54 (Dindorf 3:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-5-1/#p-1-6-54). (abbreviation not yet checked)

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