Demonstration of the Gospel 1.9.1–2.0.2
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 9
1.9.1Dindorf 3:58
Τούτων ὧδε ἐχόντων ζητήσαι ἄν τις εἰκότως εἰ δὴ κατὰ τοὺς πάλαι καὶ πρὸ Μώσεως θεοφιλεῖς ἄνδρας τοῦ σωτῆρος ἡμῶν εὐαγγελικὴν διδασκαλίαν θεοσεβεῖν ὑποτίθεσθαι φαμὲν, μίαν τε ἡμῶν τε κἀ- κείνων εὐσέβειαν, καὶ θεοῦ γνῶσιν τὴν αὐτὴν, τί δῆτα οἱ μὲν περὶ γάμους καὶ παιδοποιίας πλείστην εἰσῆγον σπουδὴν, ἡμῖν δὲ τοῦτο παραμελεῖται τὸ μέρος.
Toutōn hōde echontōn zētēsai an tis eikotōs ei dē kata tous palai kai pro Mōseōs theophileis andras tou sōtēros hēmōn euangelikēn didaskalian theosebein hypotithesthai phamen, mian te hēmōn te ka- keinōn eusebeian, kai theou gnōsin tēn autēn, ti dēta hoi men peri gamous kai paidopoiias pleistēn eisēgon spoudēn, hēmin de touto parameleitai to meros.
This being so, one might reasonably ask: if we say that our Savior’s gospel teaching prescribes worshiping God as the men of old before Moses did, and that we and they have one piety and the same knowledge of God, why did they give very great attention to marriage and begetting children, while we neglect this part?
Notes and citation
Summary: If Christians share the patriarchs’ piety, why did the patriarchs value marriage and children while Christians often do not?
Notes on the original text
- Digital text corrected (OCR σ for δ): ἂνσρας → ἄνδρας.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.1 (Dindorf 3:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-1). (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).
1.9.2Dindorf 3:58
καὶ πάλιν οἱ μὲν ταῖς διὰ ζῴων θυσίαις ἐξιλεούμενοι τὸν θεὸν ἀνεγράφησαν, ἡμῖν δὲ καὶ τοῦτο πράττειν, ὥς τι τῶν ἀνοσίων, ἀπηγόρευται. δύο γὰρ μόνα ταῦτα οὐ σμικρὸν ἔχοντα λόγον δόξειεν ἂν τοῖς ὑφʼ ἡμῶν εἰρημένοις ἀντιπίπτειν, ὡς μὴ κατὰ ταῦτα τὸν παλαιὸν σωζόντων τῆς εὐσεβείας τρόπον.
kai palin hoi men tais dia zǭōn thysiais exileoumenoi ton theon anegraphēsan, hēmin de kai touto prattein, hōs ti tōn anosiōn, apēgoreutai. dyo gar mona tauta ou smikron echonta logon doxeien an tois hyphʼ hēmōn eirēmenois antipiptein, hōs mē kata tauta ton palaion sōzontōn tēs eusebeias tropon.
And again, they are recorded as propitiating God with animal sacrifices, while we are forbidden to do this, as something unholy. For these two points alone, which carry no small weight, might seem to contradict what we have said, as if in these respects we did not keep the ancient manner of piety.
Notes and citation
Summary: A second objection: the patriarchs offered animal sacrifices, which Christians reject.
Cite (SBL): Eusebius, Dem. ev. 1.9.2 (Dindorf 3:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.3Dindorf 3:58
καὶ πρὸς ταῦτʼ οὖν τοιάνδε λύσιν ἐξ αὐτῶν πάρεστιν ἀναλέξασθαι τῶν παρʼ Ἑβραίοις λογίων. οἶ μὲν πρὸ Μώσεως ἐπʼ εὐσεβείᾳ μεμαρτυρημένοι, ἀρχὴν ἔχοντος τότε καὶ συνισταμένου τοῦ βίου, γενέσθαι μνημο- νεύονται, τὰ δὲ καθʼ ἡμᾶς περὶ τέλος ἐλαύνειν.
kai pros tautʼ oun toiande lysin ex autōn parestin analexasthai tōn parʼ Hebraiois logiōn. oi men pro Mōseōs epʼ eusebeią memartyrēmenoi, archēn echontos tote kai synistamenou tou biou, genesthai mnēmo- neuontai, ta de kathʼ hēmas peri telos elaunein.
To these objections a solution can be gathered from the oracles of the Hebrews themselves. Those attested for piety before Moses are recorded to have lived when human life was at its beginning and was being established; but our times are driving toward the end.
Notes and citation
Summary: The patriarchs lived at the beginning of human history; Christians live near its end.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 1.9.3 (Dindorf 3:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.4Dindorf 3:58–59
διὸ τοῖς μὲν σπουδάζεσθαι τὴν τῶν διαδόχων ἐπίδοσιν εἰς πολυανθρωπίαν, αὔξοντος κατʼ ἐκεῖνο καιροῦ καὶ πληθύοντος εἰς ἀκμήν τε προϊόντος τοῦ τῶν ἀνθρώπων γένους ’ ἡμῖν δὲ μὴ σφόδρα τι τοῦτο μέλειν, ὡς ἂν ἤδη τῶν πραγμάτων φθινόντων καὶ ἀποληγόντων ἐπὶ πέρας τε ἔσχατον ἐλαυνόντων, διαρρήδην πρὸ τῆς τοῦ βίου συντελείας τῆς εὐαγγελικῆς διδασκαλίας ἐπὶ θύραις ἐλαύνειν λεγομένης, ἀνανεώσεως τε καὶ παλιγγενεσίας αἰῶνος ἑτέρου ὅσον οὔπω μέλλοντος ἐπιστήσεσθαι προκηρυττομένης.
dio tois men spoudazesthai tēn tōn diadochōn epidosin eis polyanthrōpian, auxontos katʼ ekeino kairou kai plēthyontos eis akmēn te proïontos tou tōn anthrōpōn genous ’ hēmin de mē sphodra ti touto melein, hōs an ēdē tōn pragmatōn phthinontōn kai apolēgontōn epi peras te eschaton elaunontōn, diarrēdēn pro tēs tou biou synteleias tēs euangelikēs didaskalias epi thyrais elaunein legomenēs, ananeōseōs te kai palingenesias aiōnos heterou hoson oupō mellontos epistēsesthai prokēryttomenēs.
Therefore they were eager for the increase of their descendants into a great population, since at that time the human race was growing, multiplying, and advancing to its prime; but we need not care much about this, since affairs are now waning and declining and driving toward their last end, as the gospel teaching expressly says that the consummation of life is at the doors, and proclaims that a renewal and rebirth of another age is all but about to arrive.
Matt 24:33 (echo, medium confidence) · Matt 19:28 (echo, medium confidence)
Notes and citation
Summary: Early humanity needed to multiply; now the end is near and the gospel proclaims a coming new age.
- “At the doors”: Matt 24:33; “rebirth”: Matt 19:28.
Notes on the original text
- Digital text corrected (syllables repeated across a line break in the digital text): εὐαγγελικῆς λικῆς → εὐαγγελικῆς.
Topics: Marriage, Eschatology
Cite (SBL): Eusebius, Dem. ev. 1.9.4 (Dindorf 3:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.5Dindorf 3:59
μία μὲν οὖν ἀπόδοσις αὕτη· δευτέρα δʼ ἂν εἴη τοιαύτη. τοῖς μὲν παλαιοῖς ἀνειμένον καὶ ἐλεύθερον μετιοῦσι βίον οὐδὲν ἦν ἐμποδὼν οἴκου καὶ παίδων προί·στασθαι μετὰ τῆς περὶ τὸ θεῖον σχολῆς αὐταῖς γαμεταῖς καὶ παισὶ καὶ οἴκοις θεοσεβεῖν ἀπερισπάστως δυναμένοις, καὶ μηδαμῶς ὑπὸ τῶν ἐκτὸς τῆς περὶ τὰ κρείττω προθέσεως ἀποσπωμένοις· τὰ δὲ καθʼ ἡμᾶς μυρία τὰ ἐκτὸς καθέλκοντα, καὶ εἰς ἀλλοκότους φροντίδας περισύροντα, τῆς τε περὶ τὰ θεῷ ἀρεστὰ σπουδῆς ἀφιστάντα τυγχάνει.
mia men oun apodosis hautē; deutera dʼ an eiē toiautē. tois men palaiois aneimenon kai eleutheron metiousi bion ouden ēn empodōn oikou kai paidōn proi;stasthai meta tēs peri to theion scholēs autais gametais kai paisi kai oikois theosebein aperispastōs dynamenois, kai mēdamōs hypo tōn ektos tēs peri ta kreittō protheseōs apospōmenois; ta de kathʼ hēmas myria ta ektos kathelkonta, kai eis allokotous phrontidas perisyronta, tēs te peri ta theǭ aresta spoudēs aphistanta tynchanei.
This, then, is one answer; a second would be this. For the ancients, who led a relaxed and free life, nothing prevented them from managing house and children along with leisure for divine things, since they could worship God without distraction along with their wives, children, and households, and were in no way drawn away by outside things from their purpose toward higher things. But in our case countless outside things drag us down, pull us about into strange cares, and draw us away from zeal for what pleases God.
Notes and citation
Summary: Second answer: the patriarchs could serve God undistracted with families, but today’s conditions distract.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.5 (Dindorf 3:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.6Dindorf 3:59
τοῦτο γοῦν αἴτιον εἶναι τῆς τῶν γάμων συστολῆς παρίστησιν ὁ τῆς εὐαγγελικῆς διδασκαλίας λόγος, φάσκων τοῦτο δέ φημι, ἀδελφοὶ, ὁ καιρὸς συνεσταλμένος. τὸ λοιπόν ἐστιν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσι καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες, καὶ οἱ χαίροντες ὡς μὴ χαίροντες, καὶ οἱ ἀγοράζοντες ὡς μὴ κατέχοντες, καὶ οἱ χρώμενοι τῷ κόσμῳ τούτῳ ὡς μὴ καταχρώμενοι. παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου ’ θέλω δὲ ὑμὰς ἀμερίμνους εἶναι· ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ· ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικὶ, καὶ μεμέρισται.
touto goun aition einai tēs tōn gamōn systolēs paristēsin ho tēs euangelikēs didaskalias logos, phaskōn touto de phēmi, adelphoi, ho kairos synestalmenos. to loipon estin hina kai hoi echontes gynaikas hōs mē echontes ōsi kai hoi klaiontes hōs mē klaiontes, kai hoi chairontes hōs mē chairontes, kai hoi agorazontes hōs mē katechontes, kai hoi chrōmenoi tǭ kosmǭ toutǭ hōs mē katachrōmenoi. paragei gar to schēma tou kosmou toutou ’ thelō de hymas amerimnous einai; ho agamos merimną ta tou kyriou, pōs aresę̄ tǭ kyriǭ; ho de gamēsas merimną ta tou kosmou, pōs aresę̄ tę̄ gynaiki, kai memeristai.
That this is the cause of the restraint of marriage the word of the gospel teaching shows, saying: “This I say, brothers: the time has been shortened; from now on, let those who have wives be as though they had none, and those who weep as though not weeping, and those who rejoice as though not rejoicing, and those who buy as though not possessing, and those who use this world as though not using it to the full. For the form of this world is passing away. I want you to be free from care. The unmarried man cares for the things of the Lord, how he may please the Lord; but the married man cares for the things of the world, how he may please his wife, and he is divided.
1 Cor 7:29–34 (quotation, high confidence)
Notes and citation
Summary: Paul teaches that the shortness of the time and the cares of marriage are reasons to refrain from it.
- 1 Cor 7:29–34.
Notes on the original text
- Digital text corrected (leaked line number and OCR ε for ι): ἐστιν 5 ἔνα → ἐστιν ἵνα.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.6 (Dindorf 3:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.7Dindorf 3:59–60
καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἔνα ἀρέσῃ τῷ κυρίῳ, ἔνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι, ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῶ ἀνδρί. τοῦτο δὲ πρὸς τὸ ὑμῶν συμφέρον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπαστως.”
kai hē gynē hē agamos kai hē parthenos merimną ta tou kyriou, ena aresę̄ tǭ kyriǭ, ena ę̄ hagia kai tǭ sōmati kai tǭ pneumati, hē de gamēsasa merimną ta tou kosmou, pōs aresę̄ tō andri. touto de pros to hymōn sympheron legō, ouch hina brochon hymin epiballō, alla pros to euschēmon kai euparedron tǭ kyriǭ aperispastōs.”
And the unmarried woman and the virgin care for the things of the Lord, that she may please the Lord, that she may be holy in body and spirit; but the married woman cares for the things of the world, how she may please her husband. I say this for your own benefit, not to throw a noose on you, but for what is seemly and for devoted attendance on the Lord without distraction.”
1 Cor 7:34–35 (quotation, high confidence)
Notes and citation
Summary: Paul contrasts the undivided devotion of the unmarried woman with the cares of the married.
- 1 Cor 7:34–35.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.7 (Dindorf 3:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.8Dindorf 3:60
Διαρρήδην γοῦν ἐν τούτοις τὸ αἴτιον τῆς ἀποχῆς τοῦ γάμου παρίστησιν, τὴν τῶν καιρῶν καὶ τῶν ἐκτὸς πραγμάτων ἀβελτερίαν ἐπιμεμψάμενος, ὧν οὐδὲν τοῖς παλαιοῖς προσέπιπτεν. καὶ τρίτος δʼ ἂν εἴη παρὰ ταῦτα λόγος, καθʼ ὃν οἶ πάλαι θεοφιλεῖς παιδοποιίας πλείστην ἐποιοῦντο σπουδήν.
Diarrēdēn goun en toutois to aition tēs apochēs tou gamou paristēsin, tēn tōn kairōn kai tōn ektos pragmatōn abelterian epimempsamenos, hōn ouden tois palaiois prosepipten. kai tritos dʼ an eiē para tauta logos, kathʼ hon oi palai theophileis paidopoiias pleistēn epoiounto spoudēn.
Here, at any rate, he expressly shows the cause of abstaining from marriage, blaming the difficulty of the times and of outside affairs, none of which befell the ancients. And besides these there would be a third reason why those beloved of God long ago took very great care to beget children.
Notes and citation
Summary: The difficulty of the times explains Christian abstinence from marriage; a third reason explains the patriarchs’ zeal for children.
- ἀβελτερία (“silliness”) is used loosely here for the troublesome character of the times.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.8 (Dindorf 3:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.9Dindorf 3:60
τῶν λοιπῶν ἀνθρώπων εἰς κακοτροπίαν ἐπιδόντων, εἰς ἀνήμερόν τε καὶ ἀπάνθρωπον καὶ θηριώδη βίον ἀποπεπτωκότων, εἴς τε ἀσεβῆ παντελῶς καὶ ἄθεον τρόπον ἀπωλισθηκότων, βραχεῖς σφόδρα καὶ ἀριθμῷ ληπτοὶ περιλειπόμενοι κατὰ τὰ πρόσθεν ἡμῖν εἰρημένα τοῦ τῶν πολλῶν ὑπεξίσταντο βίου, καὶ τῆς κοινῆς τῶν λοιπῶν ἀνθρώπων συναναστροφῆς.
tōn loipōn anthrōpōn eis kakotropian epidontōn, eis anēmeron te kai apanthrōpon kai thēriōdē bion apopeptōkotōn, eis te asebē pantelōs kai atheon tropon apōlisthēkotōn, bracheis sphodra kai arithmǭ lēptoi perileipomenoi kata ta prosthen hēmin eirēmena tou tōn pollōn hypexistanto biou, kai tēs koinēs tōn loipōn anthrōpōn synanastrophēs.
When the rest of mankind had given themselves to wickedness, had fallen into a savage, inhuman, and brutish life, and had slipped into an utterly impious and godless way, they, very few and easily counted, being left, as we said before, withdrew from the life of the many and from common intercourse with the rest of mankind.
Notes and citation
Summary: The few godly men of old withdrew from a corrupt humanity.
Notes on the original text
- Digital text corrected (syllables repeated across a line break in the digital text): εἰρημένα μένα → εἰρημένα.
Cite (SBL): Eusebius, Dem. ev. 1.9.9 (Dindorf 3:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.10Dindorf 3:60
κεχωρισμένως δʼ οὖν τῶν ἄλλων ἐθνῶν καὶ κατὰ μόνας βιοῦντες πολιτείαν ξένην καὶ βίον φιλόσοφον καὶ ὡς ἀληθῶς θεοσεβῆ καὶ τοῖς ἄλλοις ἀνθρώποις ἀνεπίμμικτον συνίσταντο.
kechōrismenōs dʼ oun tōn allōn ethnōn kai kata monas biountes politeian xenēn kai bion philosophon kai hōs alēthōs theosebē kai tois allois anthrōpois anepimmikton synistanto.
Living apart from the other nations and by themselves, they established a strange polity and a philosophical and truly God-fearing life, unmixed with other people.
Notes and citation
Summary: They lived a separate, philosophical, God-fearing life.
Cite (SBL): Eusebius, Dem. ev. 1.9.10 (Dindorf 3:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.11Dindorf 3:60
οὖν καὶ τοῖς μετέπειτα τῆς οἰκείας θεοφοβίας ζώπυρον ἐξ αὐτῶν σπέρμα φυλάττοιτο, μηδʼ ἐκλίποι καὶ ἀπόλοιτο ἅμα τῇ τῶν ἀνδρῶν τελευτῇ τὰ τῆς κατʼ αὐτοὺς εὐσεβείας, εἰκότως παιδοποιίας καὶ παιδοτροφίας πρόνοιαν εἰσῆγον, ὡς ἂν διδάσκαλοι καὶ καθηγηταὶ γένοιντο τῶν ἰδίων παίδων, διαδόχους εὐσεβείας καὶ τῆς οἰκείας ἀρετῆς κληρονόμους τοῖς μετέπειτα καταλιπεῖν σπουδαῖον εἶναι ἡγούμενοι.
oun kai tois metepeita tēs oikeias theophobias zōpyron ex autōn sperma phylattoito, mēdʼ eklipoi kai apoloito hama tę̄ tōn andrōn teleutę̄ ta tēs katʼ autous eusebeias, eikotōs paidopoiias kai paidotrophias pronoian eisēgon, hōs an didaskaloi kai kathēgētai genointo tōn idiōn paidōn, diadochous eusebeias kai tēs oikeias aretēs klēronomous tois metepeita katalipein spoudaion einai hēgoumenoi.
So, in order that a living seed of their own fear of God might be preserved from them for those who came after, and that their piety might not fail and perish with the death of those men, they reasonably took thought for begetting and rearing children, so that they might become teachers and guides of their own children, considering it important to leave to those after them successors in piety and heirs of their own virtue.
Notes and citation
Summary: The patriarchs had children to preserve and hand on their piety.
- The digital text begins with οὖν; a word such as “In order that” (ὅπως) seems lost.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.11 (Dindorf 3:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.12Dindorf 3:60
ἔνθεν μυρίοι προφῆται καὶ δίκαιοι ἄνδρες αὐτός θʼ ὁ σωτὴρ καὶ κύριος ἡμῶν, οἵ τε τούτου μαθηταὶ καὶ ἀπόστολοι ἐκ τῆς αὐτῶν διδαχῆς ἀναπεφήνασιν.
enthen myrioi prophētai kai dikaioi andres autos thʼ ho sōtēr kai kyrios hēmōn, hoi te toutou mathētai kai apostoloi ek tēs autōn didachēs anapephēnasin.
From this came countless prophets and righteous men, and our Savior and Lord himself, and his disciples and apostles, who appeared from their teaching.
Matt 13:17 (echo, low confidence)
Notes and citation
Summary: Prophets, apostles, and Christ himself descended from their line.
- Cf. Matt 13:17.
Cite (SBL): Eusebius, Dem. ev. 1.9.12 (Dindorf 3:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.13Dindorf 3:60–61
εἰ δέ τινες καὶ φαῦλοι προῆλθον ἐξ αὐτῶν, ὡς ἅμα σίτῳ καλάμης ὑποφυείσης, ἀλλʼ οὔπω τοὺς σπείραντας αἰτιατέον, οὐδὲ τοὺς ἀναθρεψαμένους· ἐπεὶ καὶ τῶν τοῦ σωτῆρος μαθητῶν ἴσμεν τινὰς ἐξ αὐτεξουσίου παρατροπῆς ἀποσφαλέντας.
ei de tines kai phauloi proēlthon ex autōn, hōs hama sitǭ kalamēs hypophyeisēs, allʼ oupō tous speirantas aitiateon, oude tous anathrepsamenous; epei kai tōn tou sōtēros mathētōn ismen tinas ex autexousiou paratropēs aposphalentas.
And if some bad ones came from them too, like stalks growing up along with the wheat, the sowers and those who reared them are not therefore to be blamed; for we know that some of the Savior’s disciples also fell away by a turning of their own free will.
Matt 13:24–30 (echo, low confidence) · John 6:66 (echo, low confidence)
Notes and citation
Summary: Bad descendants do not discredit the patriarchs, as some of Jesus’ disciples also fell away freely.
- Cf. the parable of the weeds (Matt 13:24–30); John 6:66.
Cite (SBL): Eusebius, Dem. ev. 1.9.13 (Dindorf 3:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.14Dindorf 3:61
ἡ μὲν οὖν αἰτία τῆς τῶν πάλαι θεοφιλῶν ἀνδρῶν παιδοποιίας ἀνείρηται, ἣν οὐκέτι ἐφʼ ἡμῶν χώραν ἔχειν δεῖ λέγειν, ὅτε σὺν θεῷ διὰ τῆς τοῦ σωτῆρος ἡμῶν εὐαγγελιακῆς διδασκαλίας μυρία ἔθνη καὶ λαοὺς κατά τε πόλεις καὶ χώρας καὶ ἀγροὺς πάρεστιν ἡμῖν ὀφθαλμοῖς ὁρᾶν σπεύδοντα κατὰ τὸ αὐτὸ, καὶ συντρέχοντα ἐπὶ τὴν κατὰ θεὸν μάθησιν τῆς εὐαγγελικῆς διδασκαλίας· οἷς ἀγαπητὸν δύνασθαι ἐξαρκεῖν τοὺς διδασκάλους καὶ κήρυκας τοῦ τῆς θεοσεβείας λόγου, πάντων ἀπολελυμένους τῶν τοῦ βίου δεσμῶν καὶ τῶν πολυμερίμνων φροντίσων.
hē men oun aitia tēs tōn palai theophilōn andrōn paidopoiias aneirētai, hēn ouketi ephʼ hēmōn chōran echein dei legein, hote syn theǭ dia tēs tou sōtēros hēmōn euangeliakēs didaskalias myria ethnē kai laous kata te poleis kai chōras kai agrous parestin hēmin ophthalmois horan speudonta kata to auto, kai syntrechonta epi tēn kata theon mathēsin tēs euangelikēs didaskalias; hois agapēton dynasthai exarkein tous didaskalous kai kērykas tou tēs theosebeias logou, pantōn apolelymenous tōn tou biou desmōn kai tōn polymerimnōn phrontisōn.
The reason for the begetting of children by the God-beloved men of old has been stated; and we must say that it no longer has a place in our time, when, with God, through our Savior’s gospel teaching, we can see with our own eyes countless nations and peoples in cities, countries, and fields hastening together and running to the godly instruction of the gospel teaching. For them it is well if the teachers and heralds of the word of piety, freed from all the bonds of life and its many anxious cares, can suffice.
Notes and citation
Summary: That reason no longer applies now that multitudes are coming to the faith; teachers must be free from worldly cares.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.14 (Dindorf 3:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.15Dindorf 3:61
μάλιστα δʼ οὖν τούτοις ἀναγκαίως τανῦν διὰ τὴν περὶ τὰ κρείττω σχολὴν ἡ τῶν γάμων ἀναχώρησις σπουδάζεται, ἅτε περὶ τὴν ἔνθεον καὶ ἄσαρκον παιδοποιίαν ἀσχολουμένοις, οὐχ ἑνὸς οὐδὲ δυεῖν παίδων, ἀλλʼ ἀθρόως μυρίου πλήθους τὴν παιδοτροφίαν, καὶ τὴν κατὰ θεὸν παίδευσιν, τῆς τε ἄλλης ἀγωγῆς τοῦ βίου τὴν ἐπιμέλειαν ἀναδεδεγμένοις.
malista dʼ oun toutois anankaiōs tanyn dia tēn peri ta kreittō scholēn hē tōn gamōn anachōrēsis spoudazetai, hate peri tēn entheon kai asarkon paidopoiian ascholoumenois, ouch henos oude dyein paidōn, allʼ athroōs myriou plēthous tēn paidotrophian, kai tēn kata theon paideusin, tēs te allēs agōgēs tou biou tēn epimeleian anadedegmenois.
Especially for these, then, withdrawal from marriage is now necessarily pursued, for the sake of leisure for higher things, since they are occupied with a divine and incorporeal begetting of children, having undertaken the rearing not of one or two children but of a countless multitude at once, their education according to God, and the care of the rest of their conduct of life.
Notes and citation
Summary: Teachers of the church abstain from marriage to devote themselves to spiritual children.
Topics: Marriage, Church office
Cite (SBL): Eusebius, Dem. ev. 1.9.15 (Dindorf 3:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.16Dindorf 3:61
ἐπὶ τούτοις ἅπασιν εἴ τις ἀκριβῶς ἐξετάζοι τοὺς τῶν παλαιῶν βίους, περὶ ὧν τὸν λόγον ποιούμεθα, γνοίη ἂν αὐτοὺς ἐν ἀρχαῖς μὲν τῆς ἡλικίας παιδοποιουμένους, θᾶττον δὲ ἀνασχόντας καὶ ἀποπεπαυμένους. γέγραπται γὰρ ὅτι εʼὐηρέστησεν ‘ Ενὼχ τῷ θεῷ μετὰ τὸ γεννῆσαι τὸν Μαθουσαλά· ἀκριβῶς οὕτω τῆς γραφῆς μετὰ τὴν τοῦ παιδὸς γέννησιν εὐηρεστηκέναι τ·ῷ θεῷ τὸν δηλούμενον ἱστορούσης, καὶ οὐκέτι ἐξ ἐκείνου παῖδας αὐτῷ γενέσθαι μαρτυρούσης.
epi toutois hapasin ei tis akribōs exetazoi tous tōn palaiōn bious, peri hōn ton logon poioumetha, gnoiē an autous en archais men tēs hēlikias paidopoioumenous, thatton de anaschontas kai apopepaumenous. gegraptai gar hoti eʼyērestēsen ‘ Enōch tǭ theǭ meta to gennēsai ton Mathousala; akribōs houtō tēs graphēs meta tēn tou paidos gennēsin euērestēkenai t;ǭ theǭ ton dēloumenon historousēs, kai ouketi ex ekeinou paidas autǭ genesthai martyrousēs.
In addition to all this, if one examines closely the lives of the ancients of whom we are speaking, one would find that they begot children at the beginning of their lives but soon held back and stopped. For it is written that Enoch pleased God after he begot Methuselah; the scripture records precisely that the man in question pleased God after the birth of his son, and gives no testimony that children were born to him after that.
Gen 5:22 (quotation, high confidence)
Notes and citation
Summary: The patriarchs had children early and then ceased; Enoch pleased God after begetting Methuselah.
- Gen 5:22 LXX. The Greek of Gen 5:22 in fact adds that Enoch begot sons and daughters afterward; Eusebius reads only its first clause.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.16 (Dindorf 3:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.17Dindorf 3:61–62
καὶ Νῶε δὲ ἂνθρω- πος δίκαιος μετὰ τὴν τῶν παίδων γένεσιν μόνος σὺν τοῖς οἰκείοις ἐν τῇ τῶν ἐπὶ γῆς ἀπάντων φθορᾷ διασωθεὶς, πλείστοις μετὰ ταῦτα ἐπιβιοὺς ἔτεσιν, οὐδαμῶς εἰσάγεται παῖδας κτησάμενος. λέγεται δὲ καὶ ὁ ‘ Ισαὰκ ἐκ μιᾶς γαμετῆς διδύμου γονῆς πατὴρ γεγονὼς μέχρι τούτου στήσαι τὴν πρὸς γαμετὴν ὁμιλίαν. καὶ ὁ ‘ Ιωσὴφ, καὶ ταῦτα παρʼ Αἰγυπτίοις τἀς διατριβὰς πεποιημένος, οὐ πλείω δύο παίδων κατέστη πατὴρ, μίαν τὴν τούτων μητέρα ἀγόμενος.
kai Nōe de anthrō- pos dikaios meta tēn tōn paidōn genesin monos syn tois oikeiois en tę̄ tōn epi gēs apantōn phthorą diasōtheis, pleistois meta tauta epibious etesin, oudamōs eisagetai paidas ktēsamenos. legetai de kai ho ‘ Isaak ek mias gametēs didymou gonēs patēr gegonōs mechri toutou stēsai tēn pros gametēn homilian. kai ho ‘ Iōsēph, kai tauta parʼ Aigyptiois tas diatribas pepoiēmenos, ou pleiō dyo paidōn katestē patēr, mian tēn toutōn mētera agomenos.
And Noah, a righteous man, after the birth of his children, saved alone with his household in the destruction of everything on earth, and living very many years afterward, is nowhere presented as having had children. Isaac too is said, after becoming father of twins by one wife, to have stopped intercourse with his wife at that point. And Joseph, though he lived among the Egyptians, did not become father of more than two children, taking one wife, their mother.
Gen 6:9 (allusion, high confidence) · Gen 9:28 (allusion, medium confidence) · Gen 25:24–26 (allusion, high confidence) · Gen 41:50–52 (allusion, high confidence)
Notes and citation
Summary: Noah, Isaac, and Joseph had few children and ceased thereafter.
- Gen 6:9; 9:28; 25:24–26; 41:50–52. The claim about Isaac is an inference from the silence of the text.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.17 (Dindorf 3:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.18Dindorf 3:62
καὶ αὐτός γε Μώσης ὅ τε τούτου ἀδελφὸς ‘ Ααρὼν πρὸ μὲν τῆς τοῦ θεοῦ ἐπιφανείας ἱστοροῦνται παιδοπεποιημένοι, μετὰ δὲ τοὺς θείους χρησμοὺς οὐκέτι ἔστιν αὐτοῖς παῖδας εὑρεῖν γεγεννημένους.
kai autos ge Mōsēs ho te toutou adelphos ‘ Aarōn pro men tēs tou theou epiphaneias historountai paidopepoiēmenoi, meta de tous theious chrēsmous ouketi estin autois paidas heurein gegennēmenous.
And Moses himself and his brother Aaron are recorded as having had children before the appearance of God, but after the divine oracles one can no longer find children born to them.
Exod 2:22 (allusion, medium confidence) · Exod 6:23 (allusion, medium confidence)
Notes and citation
Summary: Moses and Aaron had no children after God’s revelation.
- Exod 2:22; 6:23; 18:3–4.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.18 (Dindorf 3:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.19Dindorf 3:62
τί χρὴ λέγειν περὶ Μελχισεδέκ; οὗ καθάπαξ οὐ παῖς, οὐ γένος, οὐ διαδοχὴ φέρεται, οὐδʼ Ἰησοῦ τοῦ Μωσέως διαδόχου, οὐδὲ πλείστων ἄλλων προφητῶν.
ti chrē legein peri Melchisedek? hou kathapax ou pais, ou genos, ou diadochē pheretai, oudʼ Iēsou tou Mōseōs diadochou, oude pleistōn allōn prophētōn.
What need to speak of Melchizedek, of whom no child at all, no family, no succession is recorded? Nor of Joshua, Moses’ successor, nor of very many other prophets.
Heb 7:3 (echo, medium confidence)
Notes and citation
Summary: Melchizedek, Joshua, and many prophets are recorded without children.
- Cf. Heb 7:3.
Topics: Marriage
Cite (SBL): Eusebius, Dem. ev. 1.9.19 (Dindorf 3:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.9.20Dindorf 3:62
ζητουμένης δὲ τῆς κατὰ τὸν ‘ Αβραὰμ καὶ ‘ Ιακὼβ παιδοποιίας, ἐν ἑτέροις τὸν λόγον σχολαίτερον ἀποδεδώκαμεν, ἐν οἶς περὶ τῆς τῶν πάλαι θεοφιλῶν ἀνδρῶν πολυγαμίας τε καὶ πολυπαιδίας διειλήφαμεν, ἐφʼ ἃ καὶ νῦν τοὺς φιλομαθεῖς ἀναπέμπομεν, τοσοῦτον ἐπισημηνάμενοι, ὅτι καὶ κατὰ τοὺς τῆς καινῆς διαθήκης νόμους οὐ πάμπαν ἀπηγόρευται τὰ·τῆς παιδοποιίας, ἀλλὰ κἀν τούτῳ τὰ παραπλήσια τοῖς πάλαι θεοφιλέσιν διατέτακται. χρῆναι γάρ φησιν ὁ λόγος τὸν ἐπίσκοπον γεγονέναι μιᾶς γυναικὸς ἄνδρα.
zētoumenēs de tēs kata ton ‘ Abraam kai ‘ Iakōb paidopoiias, en heterois ton logon scholaiteron apodedōkamen, en ois peri tēs tōn palai theophilōn andrōn polygamias te kai polypaidias dieilēphamen, ephʼ ha kai nyn tous philomatheis anapempomen, tosouton episēmēnamenoi, hoti kai kata tous tēs kainēs diathēkēs nomous ou pampan apēgoreutai ta;tēs paidopoiias, alla kan toutǭ ta paraplēsia tois palai theophilesin diatetaktai. chrēnai gar phēsin ho logos ton episkopon gegonenai mias gynaikos andra.
As to the question of the begetting of children by Abraham and Jacob, we have given an account at more leisure elsewhere, where we discussed the many wives and many children of the God-beloved men of old; to that we now refer those eager to learn, noting only this much: that even under the laws of the new covenant the begetting of children is not altogether forbidden, but in this too things similar to the God-beloved men of old have been ordained. For the word says that the bishop must be the husband of one wife.
1 Tim 3:2 (quotation, high confidence) · Titus 1:6 (allusion, medium confidence)
Notes and citation
Summary: Eusebius refers to his other work on the patriarchs’ polygamy, and notes that the new covenant does not forbid children: a bishop is to be the husband of one wife.
- The work on the polygamy and many children of the patriarchs is lost (Eusebius mentions it also in Praep. ev. 7.8). 1 Tim 3:2; Titus 1:6.
Topics: Marriage, Church office, Divorce and remarriage
Cite (SBL): Eusebius, Dem. ev. 1.9.20 (Dindorf 3:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-20). (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).
1.9.21Dindorf 3:62–63
πλὴν ἀλλὰ τοῖς ἱερωμένοις καὶ περὶ τὴν τοῦ θεοῦ θεραπείαν ἀσχολουμένοις ἀνέχειν λοιπὸν σφᾶς αὐτοὺς προσήκει τῆς γαμικῆς ὁμιλίας· ὃσοι δὲ μὴ τῆς τοσαύτης ἠξίωνται ἱερουργίας, τούτοις ὁ λό- γος καθυφίησιν μονονουχὶ διαρρήδην ἅπασιν κη- ρύττων, ὅτι δὴ “ τίμιος ὁ γάμος καὶ ἡ κοίτη ἀμίαν- τος, πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ θεός. ” ταῦτα μὲν οὖν εἰς τὴν πρώτην ἡμῖν εἰρήσθω πρότασιν.
plēn alla tois hierōmenois kai peri tēn tou theou therapeian ascholoumenois anechein loipon sphas autous prosēkei tēs gamikēs homilias; hosoi de mē tēs tosautēs ēxiōntai hierourgias, toutois ho lo- gos kathyphiēsin mononouchi diarrēdēn hapasin kē- ryttōn, hoti dē “ timios ho gamos kai hē koitē amian- tos, pornous de kai moichous krinei ho theos. ” tauta men oun eis tēn prōtēn hēmin eirēsthō protasin.
Nevertheless, those who are consecrated and occupied with the service of God should thereafter abstain from marital intercourse; but for those who have not been counted worthy of so great a priestly office, the word makes allowance, all but openly proclaiming to all: “Marriage is honorable and the marriage bed undefiled, but God will judge the sexually immoral and adulterers.” Let this be said on the first question.
Heb 13:4 (quotation, high confidence)
Notes and citation
Summary: Clergy should abstain from marital relations once ordained; for others marriage remains honorable.
- Heb 13:4. Eusebius’s view that the ordained should abstain from marital intercourse after ordination is translated as written.
Topics: Marriage, Church office
Cite (SBL): Eusebius, Dem. ev. 1.9.21 (Dindorf 3:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-9-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 1, chapter 10
1.10.1Dindorf 3:63
Περὶ δὲ τοῦ μὴ ζῳοθυτεῖν ἡμᾶς τῷ ἐπὶ πάντων θεῷ, τῶν πάλαι θεοφιλῶν ἀνδρῶν ὧν δὴ φαμὲν κατὰ ζῆλον θεοσεβείας τοῦτο πεποιηκότων, οὗτος ἐξ ἡμῶν ἀποδοθείη ἂν ὁ λόγος. οὐχ ὡς παρʼ Ἕλλησιν ἐνομίζετο καὶ τοῖς ‘Εβραίων ἱεροῖς λόγοις ταὐτὰ δοκεῖ περὶ τῆς τῶν πάλαι καὶ πρώτων ἀνδρῶν θεραπείας τοῦ θείου.
Peri de tou mē zǭothytein hēmas tǭ epi pantōn theǭ, tōn palai theophilōn andrōn hōn dē phamen kata zēlon theosebeias touto pepoiēkotōn, houtos ex hēmōn apodotheiē an ho logos. ouch hōs parʼ Hellēsin enomizeto kai tois ‘Ebraiōn hierois logois tauta dokei peri tēs tōn palai kai prōtōn andrōn therapeias tou theiou.
As to our not sacrificing animals to the God over all, although the God-beloved men of old, whom we cite, did so out of zeal for piety, this account may be given by us. The sacred words of the Hebrews do not hold the same view as was held among the Greeks about the worship of the Divine by the ancient and first men.
Notes and citation
Summary: Eusebius turns to the second question, why Christians do not offer animal sacrifice.
Cite (SBL): Eusebius, Dem. ev. 1.10.1 (Dindorf 3:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-1). (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).
1.10.2Dindorf 3:63
οἱ μὲν ἔφασαν μὴ θύειν τοὺς προτέρους μηδὲν ὁτιοῦν τῶν ζῴων, μηδὲ θυμιᾶν τοῖς θεοῖς, ἀλλʼ ἡλίῳ μὲν καὶ τοῖς κατʼ οὐρανὸν ἄστροις χλόην καὶ οἱονεί τινα τῆς γονίμου φύσεως χνοῦν ταῖς χερσὶν ἀραμένους πόαν τε καὶ φύλλα καὶ ῥίζας κατακαίειν πυρί· πόρρω δὲ παρανομίας ἐλαύνοντας τοὺς μετὰ ταῦτα ἀνθρώπους αἱμάξαι τοῖς βωμοὺς ζῴων σφαγαῖς, εἶναι δὲ ταύτην ἀνόσιον καὶ ἄδικον καὶ οὐδαμῶς θεῷ προσφιλῆ θυσίαν· μηδὲν γὰρ τῆς τῶν ἀνθρώπων λογικῆς ψυχῆς τὴν τῶν ἀλόγων διαφέρειν· διὸ καὶ φόνου δίκην ὑπέχειν ἄξιον τοὺς ζῳοθυτοῦντας ἔφασκον, ὡς τῆς αὐτῆς καὶ ὁμοίας ἔν τε ἀνθρώπῳ καὶ ἐν τῷ ἀλόγῳ ζῴῳ ψυχῆς ἐνυπαρχούσης.
hoi men ephasan mē thyein tous proterous mēden hotioun tōn zǭōn, mēde thymian tois theois, allʼ hēliǭ men kai tois katʼ ouranon astrois chloēn kai hoionei tina tēs gonimou physeōs chnoun tais chersin aramenous poan te kai phylla kai rhizas katakaiein pyri; porrō de paranomias elaunontas tous meta tauta anthrōpous haimaxai tois bōmous zǭōn sphagais, einai de tautēn anosion kai adikon kai oudamōs theǭ prosphilē thysian; mēden gar tēs tōn anthrōpōn logikēs psychēs tēn tōn alogōn diapherein; dio kai phonou dikēn hypechein axion tous zǭothytountas ephaskon, hōs tēs autēs kai homoias en te anthrōpǭ kai en tǭ alogǭ zǭǭ psychēs enyparchousēs.
They said that the first men sacrificed no living thing at all and burned no incense to the gods, but, taking in their hands green shoots and, as it were, the down of fruitful nature, burned grass and leaves and roots in fire to the sun and the stars of heaven; and that later men, advancing far in lawlessness, bloodied the altars with the slaughter of animals, and that this sacrifice was unholy and unjust and in no way pleasing to God, since the soul of irrational animals differs in nothing from the rational soul of human beings. Therefore they said that those who sacrifice animals deserve to be punished for murder, since the same and a similar soul exists both in a human being and in an irrational animal.
Notes and citation
Summary: Greek tradition held that the first men offered only plants and that animal sacrifice was a later impiety equal to murder.
- The Greek account is that of Theophrastus, On Piety, as reported by Porphyry, On Abstinence 2.5–7, which Eusebius cites in Praep. ev. 1.9 and 4.14. No controlled-list entry for Theophrastus or Porphyry’s On Abstinence.
Cite (SBL): Eusebius, Dem. ev. 1.10.2 (Dindorf 3:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.3Dindorf 3:63
ἀλλʼ ὁ μὲν τῶν Ἑλλήνων περὶ τῶν παλαιῶν λόγος τοιόσδε τις ἦν ’ ὁ δέ γε τῆς Ἑβραίων γραφῆς οὐ τοιοῦτος. τοὺς γάρ τοι πρώτους εὐθὺς γενομένους ἀνθρώπους ἅμα τῇ πρώτῃ συστάσει τοῦ βίου θυσίαις ταῖς ἀπὸ ζῴων τιμῆσαι τὸ θεῖον ἱστορεῖ.
allʼ ho men tōn Hellēnōn peri tōn palaiōn logos toiosde tis ēn ’ ho de ge tēs Hebraiōn graphēs ou toioutos. tous gar toi prōtous euthys genomenous anthrōpous hama tę̄ prōtę̄ systasei tou biou thysiais tais apo zǭōn timēsai to theion historei.
Such, then, was the account of the Greeks about the ancients; but that of the Hebrew scripture is not such. For it records that the very first men, as soon as they came into being, at the first establishment of life honored the Divine with sacrifices of animals.
Notes and citation
Summary: Scripture instead records animal sacrifice from the beginning.
Cite (SBL): Eusebius, Dem. ev. 1.10.3 (Dindorf 3:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.4Dindorf 3:63–64
λέγει δʼ οὖν “ καὶ ἐγένετο μεθʼ ἡμέρας ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ· καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ. καὶ ἐπεῖδεν ὁ θεὸς ἐπὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ· ἐπὶ δὲ Κάϊν καὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν.”
legei dʼ oun “ kai egeneto methʼ hēmeras ēnenke Kaïn apo tōn karpōn tēs gēs thysian tǭ kyriǭ; kai Abel ēnenke kai autos apo tōn prōtotokōn tōn probatōn autou. kai epeiden ho theos epi Abel kai epi tois dōrois autou; epi de Kaïn kai tais thysiais autou ou proseschen.”
It says, then: “And it came to pass after some days that Cain brought of the fruits of the earth a sacrifice to the Lord; and Abel also brought of the firstborn of his sheep. And God looked upon Abel and upon his gifts; but to Cain and his sacrifices he paid no heed.”
Gen 4:3–5 (quotation, high confidence)
Notes and citation
Summary: God accepted Abel’s animal offering rather than Cain’s produce.
- Gen 4:3–5, LXX wording.
Cite (SBL): Eusebius, Dem. ev. 1.10.4 (Dindorf 3:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.5Dindorf 3:64
ἔνθα δὴ ἐπιστήσεις ὡς μᾶλλον ὁ ζῳοθυτήσας ἀπόδεκτος εἴρηται παρὰ τὸν ἀπὸ γῆς προσαγαγόντα τῷ θεῷ τὴν θυσίαν. καὶ Νῶε δὲ εὐθὺς ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν ἀνήνεγκεν ὁλοκαρπώσεις ἐπὶ τὸ θυσιαστήριον, καὶ ὠσφράνθη κύριος ὀσμὴν εὐωδίας. ἀλλὰ καὶ Ἀβραὰμ θύσας ἀναγέγραπται, ὥστε κατὰ τὴν τῆς θείας γραφῆς μαρτυρίαν πρώτην ἁπάντων τὴν διὰ ζῴων θυσίαν ἐπινενοῆσθαι τοῖς πάλαι θεοφιλέσι.
entha dē epistēseis hōs mallon ho zǭothytēsas apodektos eirētai para ton apo gēs prosagagonta tǭ theǭ tēn thysian. kai Nōe de euthys apo pantōn tōn ktēnōn tōn katharōn kai apo pantōn tōn peteinōn tōn katharōn anēnenken holokarpōseis epi to thysiastērion, kai ōsphranthē kyrios osmēn euōdias. alla kai Abraam thysas anagegraptai, hōste kata tēn tēs theias graphēs martyrian prōtēn hapantōn tēn dia zǭōn thysian epinenoēsthai tois palai theophilesi.
Here you will observe that the one who sacrificed an animal is said to have been more acceptable than the one who brought to God a sacrifice from the earth. And Noah at once offered whole burnt offerings on the altar from all the clean cattle and from all the clean birds, and the Lord smelled a pleasing odor. Abraham too is recorded to have sacrificed; so that, according to the testimony of the divine scripture, sacrifice through animals was the very first thing devised by those beloved of God long ago.
Gen 8:20–21 (quotation, high confidence) · Gen 22:13 (allusion, high confidence)
Notes and citation
Summary: Noah and Abraham also offered animal sacrifices, the earliest form of worship in Scripture.
- Gen 8:20–21; Gen 22:13.
Cite (SBL): Eusebius, Dem. ev. 1.10.5 (Dindorf 3:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.6Dindorf 3:64
Τούτου δὲ τὸν λογισμὸν ἡγοῦμαι εἶναι οὐ τὸν τύχοντα, οὐδʼ ἀνθρωπίνως κεκινημένον, κατὰ θείαν δʼ ἐπίπνοιαν ὑποβεβλημένον. ἐπειδὴ γὰρ ἑώρων, ἅτε τὸν τρόπον εὐσεβεῖς καὶ θεῷ προσῳκειωμένοι θείῳ τε πνεύματι τὰς ψυχὰς πεφωτισμένοι, μεγάλης αὐτοῖς θεραπείας δεῖν εἰς ἀποκάθαρσιν τῶν θνητῶν πλημμελημάτων, λύτρον τῆς αὐτῶν σωτηρίας τῷ καὶ ζωῆς καὶ ψυχῆς χορηγῷ προσοφείλεσθαι ἡγοῦντο.
Toutou de ton logismon hēgoumai einai ou ton tychonta, oudʼ anthrōpinōs kekinēmenon, kata theian dʼ epipnoian hypobeblēmenon. epeidē gar heōrōn, hate ton tropon eusebeis kai theǭ prosǭkeiōmenoi theiǭ te pneumati tas psychas pephōtismenoi, megalēs autois therapeias dein eis apokatharsin tōn thnētōn plēmmelēmatōn, lytron tēs autōn sōtērias tǭ kai zōēs kai psychēs chorēgǭ prosopheilesthai hēgounto.
I think the reasoning for this was not an ordinary one, nor humanly moved, but suggested by divine inspiration. For since, being pious in their ways, near to God, and enlightened in soul by the divine Spirit, they saw that they needed great treatment for the cleansing of mortal offenses, they considered that a ransom for their salvation was owed to the giver of life and soul.
Notes and citation
Summary: The patriarchs, inspired by God, saw that they owed a ransom for their sins.
Notes on the original text
- Digital text corrected (OCR η for γ; syllables repeated across a line break in the digital text): μεηάλης → μεγάλης; πλημμελημάτων, μάτων, → πλημμελημάτων,.
Cite (SBL): Eusebius, Dem. ev. 1.10.6 (Dindorf 3:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.7Dindorf 3:64–65
ἔπειτα μηδὲν κρεῖττον καὶ τιμιώτερον τῆς οἰκείας ψυχῆς καθιεροῦν ἔχοντες ἀντὶ ταύτης τέως τὴν διὰ τῶν ἀλόγων ζῴων προσῆγον θυσίαν, τῆς σφῶν ψυχῆς ἀντίψυχα προσκομίζοντες· οὐδὲν κατὰ τοῦτο πλημμελεῖν οὐδʼ ἀδικεῖν ἡγούμενοι, ὅτι μηδὲ τῇ τῶν ἀνθρώτων λογικῇ καὶ νοερᾷ δυνάμει παραπλησίαν εἶναι τὴν ψυχὴν τῶν ἀλόγων ἐπαιδεύοντο, οὐδʼ ἄλλο τι αὐτὴν ἢ τὸ αἷμα αὐτῶν εἶναι μεμαθηκότες, καὶ τὴν ἐν τῷ αἵματι ζωτικὴν δύναμιν, ὃ καὶ παρέχειν αὐτοὺς, ὥσπερ ψυχὴν ἀντὶ ψυχῆς ἀναφέροντας τῷ θεῷ.
epeita mēden kreitton kai timiōteron tēs oikeias psychēs kathieroun echontes anti tautēs teōs tēn dia tōn alogōn zǭōn prosēgon thysian, tēs sphōn psychēs antipsycha proskomizontes; ouden kata touto plēmmelein oudʼ adikein hēgoumenoi, hoti mēde tę̄ tōn anthrōtōn logikę̄ kai noerą dynamei paraplēsian einai tēn psychēn tōn alogōn epaideuonto, oudʼ allo ti autēn ē to haima autōn einai memathēkotes, kai tēn en tǭ haimati zōtikēn dynamin, ho kai parechein autous, hōsper psychēn anti psychēs anapherontas tǭ theǭ.
Then, having nothing better or more precious than their own soul to consecrate, they offered for the time being in its place the sacrifice of irrational animals, bringing substitutes for their own soul. They did not think they sinned or did wrong in this, since they had been taught that the soul of irrational animals is not like the rational and intellectual power of human beings, and had learned that it is nothing other than their blood and the vital power in the blood, which they gave, offering it to God as a soul for a soul.
Notes and citation
Summary: They offered animals as substitutes for their own souls, knowing that an animal’s soul is its blood, not a rational soul.
Cite (SBL): Eusebius, Dem. ev. 1.10.7 (Dindorf 3:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.8Dindorf 3:65
τοῦτο δὲ αὐτὸ Μώσης λευκότατά που διασαφεῖ, λέγων “ ψυχὴ πάσης σαρκὸς αἷμα αὐτοῦ ἐστι, καὶ ἐγὼ δέδωκα ὑμῖν τὸ αἷμα ἐπὶ τοῦ θυσιαστηρίου, ἐξιλάσκεσθαι περὶ τῶν ἁμαρτιῶν ὑμῶν· τὸ γὰρ αἷμα αὐτῶν ἀντὶ ψυχῆς ἐξιλάσεται. διὰ τοῦτο εἴρηκα τοῖς υἱοῖς Ισραὴλ, πᾶσα ψυχὴ ἐξ ὑμῶν οὐ φάγεται αἷμα.”
touto de auto Mōsēs leukotata pou diasaphei, legōn “ psychē pasēs sarkos haima autou esti, kai egō dedōka hymin to haima epi tou thysiastēriou, exilaskesthai peri tōn hamartiōn hymōn; to gar haima autōn anti psychēs exilasetai. dia touto eirēka tois huiois Israēl, pasa psychē ex hymōn ou phagetai haima.”
Moses shows this very clearly somewhere, saying: “The soul of all flesh is its blood, and I have given you the blood upon the altar to make atonement for your sins; for their blood shall make atonement in place of the soul. Therefore I have said to the sons of Israel, No soul among you shall eat blood.”
Lev 17:11–12 (quotation, high confidence)
Notes and citation
Summary: Moses teaches that the life is in the blood, given for atonement.
- Lev 17:11–12, LXX wording (with “for your sins” where the LXX has “for your souls”).
Cite (SBL): Eusebius, Dem. ev. 1.10.8 (Dindorf 3:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.9Dindorf 3:65
Πρόσσχες γοῦν ἐπιμελῶς ἐν τούτοις ὅπως εἲρηται τὸ “ ἐγὼ δέδωκα ὑμῖν ἐπὶ τοῦ θυσιαστηρίου ἐξιλάσκεσθαι περὶ τῶν ψυχῶν ὑμῶν, τὸ γὰρ αἷμα ἀντὶ τῆς ψυχῆς ἐξιλάσεται. σαφῶς γὰρ ἀντὶ τῆς ἀνθρωπίνης ψυχῆς τὸ τῶν σφαγιαζομένων ζῴων αἷμά φησιν ἐξιλάσκεσθαι. τοῦτο δὲ αὐτὸ καὶ ὁ περὶ τῶν θυσιῶν νόμος ὑποβάλλει νοεῖν τῷ τεθεωρημένως σκοποῦντι.
Prossches goun epimelōs en toutois hopōs eirētai to “ egō dedōka hymin epi tou thysiastēriou exilaskesthai peri tōn psychōn hymōn, to gar haima anti tēs psychēs exilasetai. saphōs gar anti tēs anthrōpinēs psychēs to tōn sphagiazomenōn zǭōn haima phēsin exilaskesthai. touto de auto kai ho peri tōn thysiōn nomos hypoballei noein tǭ tetheōrēmenōs skopounti.
Attend carefully, then, to how it is said here: “I have given it to you upon the altar to make atonement for your souls; for the blood shall make atonement in place of the soul.” For he says clearly that the blood of the slaughtered animals makes atonement in place of the human soul. The law about sacrifices too suggests this very thing to one who examines it attentively.
Lev 17:11 (quotation, high confidence)
Notes and citation
Summary: The blood of sacrificed animals atones in place of the human soul.
- Lev 17:11.
Cite (SBL): Eusebius, Dem. ev. 1.10.9 (Dindorf 3:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.10Dindorf 3:65
πάντα γοῦν τὸν θύοντα τὰς χεῖρας ἐπιβάλλειν προστάττει τῇ κεφαλῇ τοῦ θυομένου, προσκομίζειν δὲ τὸ ζῷον τῷ ἱερεῖ τῆς κεφαλῆς ἐχόμενον, ὡσανεὶ ὑπὲρ τῆς ἑαυτοῦ κεφαλῆς τὸ ἱερεῖον προσφέροντα. λέγει δʼ οὖν ἐφʼ ἑχάστῳ” προσάξει αὐτὸ ἔναντι κυρίου, καὶ ἐπιθήσει τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ δώρου. ”
panta goun ton thyonta tas cheiras epiballein prostattei tę̄ kephalę̄ tou thyomenou, proskomizein de to zǭon tǭ hierei tēs kephalēs echomenon, hōsanei hyper tēs heautou kephalēs to hiereion prospheronta. legei dʼ oun ephʼ hechastǭ” prosaxei auto enanti kyriou, kai epithēsei tas cheiras autou epi tēn kephalēn tou dōrou. ”
It commands, at any rate, that everyone who sacrifices lay his hands on the head of the victim and bring the animal to the priest holding it by the head, as though offering the victim on behalf of his own head. It says, then, in each case: “He shall bring it before the Lord, and he shall lay his hands on the head of the gift.”
Lev 1:3–4 (quotation, high confidence) · Lev 3:1–2 (allusion, high confidence)
Notes and citation
Summary: The offerer lays hands on the victim’s head, as if offering it for his own head.
- Lev 1:3–4; 3:1–2, 8, 13; 4:4.
Cite (SBL): Eusebius, Dem. ev. 1.10.10 (Dindorf 3:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.11Dindorf 3:65–66
Καὶ οὕτως ἐφʼ ἑκάστου τετήρηται θύματος, οὐδεμιᾶς θυσίας ἄλλως ἀναφερομένης. διʼ ὧν ὁ λόγος παρίστησιν ὅτι δὴ ἀντίψυχα τῆς αὐτῶν ψυχῆς προσήγετο τὰ ζῳοθυτούμενα· ὁ δὲ τῶν ἀλόγων ζῴων τὸ αἷμα τὴν ψυχὴν εἶναι διδάξας οὐδαμῶς λογικῆς καὶ νοερᾶς οὐσίας ὁμοίως τοῖς ἀνθρώποις μετέχειν αὐτὰ παρίστησιν, εἶναι γὰρ αὐτῶν τὴν σύστασιν ἐξ ὕλης καὶ σωμάτων, τοῖς ἀπὸ γῆς βλαστήμασι καὶ φυτοῖς παραπληςίαν.
Kai houtōs ephʼ hekastou tetērētai thymatos, oudemias thysias allōs anapheromenēs. diʼ hōn ho logos paristēsin hoti dē antipsycha tēs autōn psychēs prosēgeto ta zǭothytoumena; ho de tōn alogōn zǭōn to haima tēn psychēn einai didaxas oudamōs logikēs kai noeras ousias homoiōs tois anthrōpois metechein auta paristēsin, einai gar autōn tēn systasin ex hylēs kai sōmatōn, tois apo gēs blastēmasi kai phytois paraplēsian.
And so it is observed for every victim; no sacrifice is offered otherwise. By this the text shows that the animals sacrificed were offered as substitutes for their own soul. And he who taught that the blood of irrational animals is their soul shows that they in no way share a rational and intellectual essence as humans do, for its constitution is from matter and bodies, like the plants and growths of the earth.
Notes and citation
Summary: Animal souls are material, unlike human rational souls, so animal sacrifice was not murder.
Notes on the original text
- Digital text corrected (OCR ο for ω): εἶναι γὰρ αὐτόν τὴν → εἶναι γὰρ αὐτῶν τὴν.
Cite (SBL): Eusebius, Dem. ev. 1.10.11 (Dindorf 3:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.12Dindorf 3:66
ἑνὶ δʼ οὖν λόγῳ πάλιν ὁ Μωςῆς φησι τὸν θεὸν εἰπεῖν “ βλαστηςάτω ἡ γὴ βοτάνην χόρτου, σπεῖρον σπέρμα καὶ ξύλον κάρπιμον. ” καὶ αὖθις παραπληςίως “ ἐξαγαγίτω ἡ γῆ τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος. ”
heni dʼ oun logǭ palin ho Mōsēs phēsi ton theon eipein “ blastēsatō hē gē botanēn chortou, speiron sperma kai xylon karpimon. ” kai authis paraplēsiōs “ exagagitō hē gē tetrapoda kai herpeta kai thēria tēs gēs kata genos. ”
In one word, then, Moses again says that God said: “Let the earth bring forth grass of the field, bearing seed, and fruit-bearing trees.” And again similarly: “Let the earth bring forth quadrupeds and reptiles and wild beasts of the earth according to their kind.”
Gen 1:11 (quotation, high confidence) · Gen 1:24 (quotation, high confidence)
Notes and citation
Summary: Moses shows that plants and animals alike came from the earth.
- Gen 1:11 and 1:24, LXX wording, abridged.
Cite (SBL): Eusebius, Dem. ev. 1.10.12 (Dindorf 3:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.13Dindorf 3:66
ὥστε ὁμοιογενῆ καὶ ὁμοφυῆ καὶ ὅμοούσια εἶναι ἡγεῖσθαι τοῖς ἀπὸ γῆς βλαστήμασι καὶ φυτοῖς τὰ ἄλογα, διὸ καὶ μηδαμῶς πλημμελεῖν τοὺς ζῳοθυτοῦντας. εἴρηται γοῦν καὶ τῷ Νῶε ἔδεσθαι κρέα ὡς λάχανα ἀγροῦ.
hōste homoiogenē kai homophyē kai homoousia einai hēgeisthai tois apo gēs blastēmasi kai phytois ta aloga, dio kai mēdamōs plēmmelein tous zǭothytountas. eirētai goun kai tǭ Nōe edesthai krea hōs lachana agrou.
So we must think that irrational animals are of the same kind, the same nature, and the same substance as the growths and plants of the earth; and therefore those who sacrifice animals do no wrong at all. It was said to Noah, at any rate, that he should eat flesh like the green plants of the field.
Gen 9:3 (allusion, high confidence)
Notes and citation
Summary: Animals are of one nature with plants, so animal sacrifice is not wrong; Noah was allowed to eat meat.
- Gen 9:3.
Cite (SBL): Eusebius, Dem. ev. 1.10.13 (Dindorf 3:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.14Dindorf 3:66
ἕως μὲν οὖν οὐδέπω τὸ κρεῖττον οὐδὲ τὸ μέγα καὶ τίμιον καὶ θεοπρεπὲς σφάγιον παρῆν ἀνθρώποις, ταῖς διὰ ζῴων θυςίαις λύτρα τῆς ἑαυτῶν ζωῆς καὶ ἀντίψυχα τῆς οίκείας φύσεως προσηκόντως ἀποδιδόναι χρῆν τῷ θεῷ, ὡς καὶ ἔπραττον οἱ πάγα ἱερεῖον ἥξειν ποτὲ εἰς ἀνθρώπους τῷ θείῳ πνεύματι προειληφότες, τὸ τοῦ παντὸς καθάρσιον κόσμου, οὗ καὶ τὰ σύμβολα τέως ἐπιτελεῖν αὐτοὺς προφήτας ὄντας, καὶ τὸ μέλλον ἔσεσθαι προτυπουμένους· ἐπειδὴ δὲ τὸ τέλειον παρῆν, τοῖς τῶν προφητῶν ἀκολούθως θεσπίσμασι πέπαυτο τὰ πρῶτα καὶ λέλυτο παραχρῆμα διὰ τῆς τοῦ κρείττονος καὶ ἀληθοῦς ἱερουργίας.
heōs men oun oudepō to kreitton oude to mega kai timion kai theoprepes sphagion parēn anthrōpois, tais dia zǭōn thysiais lytra tēs heautōn zōēs kai antipsycha tēs oikeias physeōs prosēkontōs apodidonai chrēn tǭ theǭ, hōs kai epratton hoi paga hiereion hēxein pote eis anthrōpous tǭ theiǭ pneumati proeilēphotes, to tou pantos katharsion kosmou, hou kai ta symbola teōs epitelein autous prophētas ontas, kai to mellon esesthai protypoumenous; epeidē de to teleion parēn, tois tōn prophētōn akolouthōs thespismasi pepauto ta prōta kai lelyto parachrēma dia tēs tou kreittonos kai alēthous hierourgias.
So long, then, as the better, the great, precious, and divinely fitting victim was not yet present among men, it was proper to render to God, through sacrifices of animals, ransoms for their own life and substitutes for their own nature. So did those who had foreseen by the divine Spirit that a great victim would one day come to men, the cleansing of the whole world; being prophets, they performed its symbols for the time being and prefigured what was to come. But when the perfect had come, in accordance with the prophets’ oracles, the first things ceased and were at once dissolved by the better and true sacred service.
Textual problem in this passage: see the notes.
1 Cor 13:10 (echo, low confidence)
Notes and citation
Summary: Animal sacrifices were ransoms until the true victim came; they prefigured him and ceased when he arrived.
- οἱ πάγα ἱερεῖον is corrupt; “a great victim” (μέγα) is supplied by sense.
Notes on the original text
- Digital text corrected (stray letter in the digital text): παραχφρῆμα → παραχρῆμα.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.14 (Dindorf 3:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.15Dindorf 3:66
οὗτος δʼ ἦν ὁ Χριστὸς τοῦ θεοῦ, ἄνωθεν ἐκ παλαιῶν χρόνων ἥξειν εἰς ἀνθρώπους καὶ προβάτου δίκην ὑπὲρ παντὸς τοῦ τῶν ἀνθρώπων γένους σφαγήσεσθαι προαγορευόμενος. ᾗ φησι περὶ αὐτοῦ Ἡσαΐας ὁ προφήτης “ ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείρουτος ἄφωνος. ”
houtos dʼ ēn ho Christos tou theou, anōthen ek palaiōn chronōn hēxein eis anthrōpous kai probatou dikēn hyper pantos tou tōn anthrōpōn genous sphagēsesthai proagoreuomenos. hę̄ phēsi peri autou Hēsaïas ho prophētēs “ hōs probaton epi sphagēn ēchthē, kai hōs amnos enantion tou keiroutos aphōnos. ”
This was the Christ of God, foretold from ancient times to come among men and to be slaughtered like a sheep for the whole human race. As the prophet Isaiah says of him: “He was led like a sheep to the slaughter, and like a lamb before its shearer, silent.”
Isa 53:7 (quotation, high confidence)
Notes and citation
Summary: Christ is the foretold victim, led like a sheep to slaughter.
- Isa 53:7, LXX wording.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.15 (Dindorf 3:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.16Dindorf 3:66–67
καὶ ἐπιλέγει “ οὗτος τὰς ἁμαρτίας ἡμῶν φέρει, καὶ περὶ ἡμῶν ὀδυνᾶται· καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ, καὶ ἐν πληγῇ, καὶ ἐν κακώσει ’ αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν, παιδεία εἰρήνης ἡμῶν ἐπʼ αὐτὸν, τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν, καὶ κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν. αὐτὸς γὰρ ἁμαρτίαν οὐκ ἐποίησεν, οὐδʼ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.”
kai epilegei “ houtos tas hamartias hēmōn pherei, kai peri hēmōn odynatai; kai hēmeis elogisametha auton einai en ponǭ, kai en plēgę̄, kai en kakōsei ’ autos de etraumatisthē dia tas hamartias hēmōn, kai memalakistai dia tas anomias hēmōn, paideia eirēnēs hēmōn epʼ auton, tǭ mōlōpi autou hēmeis iathēmen, kai kyrios paredōken auton tais hamartiais hēmōn. autos gar hamartian ouk epoiēsen, oudʼ heurethē dolos en tǭ stomati autou.”
And he adds: “This one bears our sins and is pained for us; and we reckoned him to be in toil and in affliction and in suffering. But he was wounded because of our sins and bruised because of our iniquities; the chastisement of our peace was upon him; by his bruise we were healed. And the Lord gave him up for our sins. For he committed no sin, nor was deceit found in his mouth.”
Isa 53:4–6 (quotation, high confidence) · Isa 53:9 (quotation, high confidence)
Notes and citation
Summary: Isaiah describes the servant who bears our sins and heals us by his wounds.
- Isa 53:4–6, 9, LXX wording, abridged.
Notes on the original text
- Digital text corrected (OCR θ for δ): ὀθυνᾶται → ὀδυνᾶται.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.16 (Dindorf 3:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.17Dindorf 3:67
Τὰ ὅμοια τούτοις καὶ Ἱερεμίας ἕτερος Ἑβραίων προφήτης ἐπὶ προσώπου τοῦ Χριστοῦ ἐπιφωνεῖ, λέγων “ ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι.” Ἐπισφραγίζεται τὰς τούτων προρρήσεις Ἰωάννης ὁ βαπτιστὴς ἐπὶ τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας. ἰδὼν γὰρ αὐτὸν, καὶ τοῖς παροῦσιν ἐπιδείξας ὡς ἄρα αὐτὸς εἴη ὁ προφητευόμενος, ἐπεφώνησεν ‘‘ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. ”
Ta homoia toutois kai Hieremias heteros Hebraiōn prophētēs epi prosōpou tou Christou epiphōnei, legōn “ egō hōs arnion akakon agomenon tou thyesthai.” Episphragizetai tas toutōn prorrēseis Iōannēs ho baptistēs epi tēs tou sōtēros hēmōn epiphaneias. idōn gar auton, kai tois parousin epideixas hōs ara autos eiē ho prophēteuomenos, epephōnēsen ‘‘ide ho amnos tou theou, ho airōn tēn hamartian tou kosmou. ”
Jeremiah, another prophet of the Hebrews, utters similar things in the person of Christ, saying: “I was like an innocent lamb led to be sacrificed.” John the Baptist seals their predictions at our Savior’s appearing. For seeing him, and pointing him out to those present as the one prophesied, he cried out: “Behold the Lamb of God, who takes away the sin of the world.”
Jer 11:19 (quotation, high confidence) · John 1:29 (quotation, high confidence)
Notes and citation
Summary: Jeremiah foretold the innocent lamb, and John the Baptist identified Jesus as the Lamb of God.
- Jer 11:19, LXX wording; John 1:29.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.17 (Dindorf 3:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.18Dindorf 3:67–68
ὅτε τοίνυν κατὰ τὰς τῶν προφητῶν μαρτυρίας εὕρηται τὸ μέγα καὶ τίμιον λύτρον Ἰουδαίων ὁμοῦ καὶ Ἑλλήνων, τὸ τοῦ παντὸς κόσμου καθάρσιον, τὸ πάντων ἀνθρώπων ἀντίψυχον, τὸ πάσης κηλῖδος καὶ ἁμαρτίας καθαρὸν ἱερεῖον, ὁ ἀμνὸς τοῦ θεοῦ, τὸ θεοφιλὲς καὶ ἁγνὸν πρόβατον, τὸ προφητευόμενον ἀρνίον, οὗ διὰ τῆς ἐνθέου καὶ μυστικῆς διδασκαλίας πάντες ἡμεῖς οἱ ἐξ ἐθνῶν τὴν ἄφε- σιν τῶν προτέρων ἁμαρτημάτων εὑράμεθα, διὸ καὶ Ἰουδαίων οἱ εἰς αὐτὸν ἠλπικότες ἐλεύθεροι τῆς Μωσέως ἀφίενται κατάρας, εἰκότως τὴν τούτου μνήμην τοῦ τε σώματος αὐτοῦ καὶ τοῦ αἵματος τὴν ὑπόμνησιν ὁσημέραι ἐπιτελοῦντες, καὶ τῆς κρείττονος ἢ κατὰ τοὺς παλαιοὺς θυσίας τε καὶ ἱερουργίας ἠξιωμένοι, οὐκέθʼ ὅσιον ἡγούμεθα καταπίπτειν ἐπὶ τὰ πρῶτα καὶ ἀσθενῆ στοιχεῖα, σύμβολα καὶ εἰκόνας, ἀλλʼ οὐκ αὐτὴν ἀλήθειαν περιέχοντα.
hote toinyn kata tas tōn prophētōn martyrias heurētai to mega kai timion lytron Ioudaiōn homou kai Hellēnōn, to tou pantos kosmou katharsion, to pantōn anthrōpōn antipsychon, to pasēs kēlidos kai hamartias katharon hiereion, ho amnos tou theou, to theophiles kai hagnon probaton, to prophēteuomenon arnion, hou dia tēs entheou kai mystikēs didaskalias pantes hēmeis hoi ex ethnōn tēn aphe- sin tōn proterōn hamartēmatōn heurametha, dio kai Ioudaiōn hoi eis auton ēlpikotes eleutheroi tēs Mōseōs aphientai kataras, eikotōs tēn toutou mnēmēn tou te sōmatos autou kai tou haimatos tēn hypomnēsin hosēmerai epitelountes, kai tēs kreittonos ē kata tous palaious thysias te kai hierourgias ēxiōmenoi, oukethʼ hosion hēgoumetha katapiptein epi ta prōta kai asthenē stoicheia, symbola kai eikonas, allʼ ouk autēn alētheian periechonta.
Since, then, according to the testimonies of the prophets, there has been found the great and precious ransom of Jews and Greeks alike, the cleansing of the whole world, the substitute for the life of all men, the victim pure of every stain and sin, the Lamb of God, the God-beloved and holy sheep, the prophesied lamb, through whose divine and mystical teaching all of us from the nations have found the forgiveness of our former sins (and therefore those of the Jews who have hoped in him are set free from the curse of Moses); we, who fittingly celebrate daily the memorial of him, the remembrance of his body and blood, and have been counted worthy of a sacrifice and sacred service better than that of the ancients, no longer think it right to fall back on the first and weak elements, which contain symbols and images but not the truth itself.
John 1:29 (allusion, high confidence) · Gal 4:9 (echo, medium confidence)
Notes and citation
Summary: Since Christ, the Lamb of God, is the true ransom, Christians celebrate daily the memorial of his body and blood and do not return to the old symbolic sacrifices.
- “First and weak elements”: cf. Gal 4:9. The daily memorial of Christ’s body and blood is the Eucharist.
Topics: Eucharist, Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.18 (Dindorf 3:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.19Dindorf 3:68
εἰκότως δὲ καὶ αὐτῶν Ἰουδαίων οἶ εἰς τὸν Χριστὸν τοῦ θεοῦ καταπεφευγότες, εἰ μηκέτι τῶν Μώσεως ἐπιστρέφοιντο παραγγελμάτων, κατὰ τὴν καινὴν διαθήκην βιοῦντες τῆς ὑπὸ Μώσεως ὡρισμένης ἐκτὸς ἂν εἶεν κατάρας, ἅτε δὴ ἀμνοῦ τοῦ θεοῦ οὐ μόνον τὴν ἁμαρτίαν τοὐ κόσμου, ἀλλὰ καὶ τὴν ἐν τῇ παραβάσει τῶν Μώσεως ἐντολῶν κατάραν εἰς αὐτὸν ἀνειληφότος. γέγονεν οὖν ὁ ἀμνὸς τοῦ θεοῦ καὶ ἁμαρτία καὶ κατάρα· ἁμαρτία μὲν ὑπὲρ τῶν ἁμαρτωλῶν τοῦ κόσμου, κατάρα δʼ ὑπὲρ τῶν μὴ ἐμμενόντων πᾶσι τοῖς ἐγγεγραμμένοις ἐν τῷ Μώσεως νόμῳ. ”
eikotōs de kai autōn Ioudaiōn oi eis ton Christon tou theou katapepheugotes, ei mēketi tōn Mōseōs epistrephointo parangelmatōn, kata tēn kainēn diathēkēn biountes tēs hypo Mōseōs hōrismenēs ektos an eien kataras, hate dē amnou tou theou ou monon tēn hamartian tou kosmou, alla kai tēn en tę̄ parabasei tōn Mōseōs entolōn kataran eis auton aneilēphotos. gegonen oun ho amnos tou theou kai hamartia kai katara; hamartia men hyper tōn hamartōlōn tou kosmou, katara dʼ hyper tōn mē emmenontōn pasi tois engegrammenois en tǭ Mōseōs nomǭ. ”
With good reason, too, those of the Jews themselves who have taken refuge in the Christ of God, if they no longer return to the precepts of Moses, but live according to the new covenant, would be outside the curse laid down by Moses, since the Lamb of God has taken upon himself not only the sin of the world but also the curse incurred by transgressing the commandments of Moses. So the Lamb of God became both sin and curse: sin for the sinners of the world, and curse for those who do not abide in all that is written in the law of Moses.
John 1:29 (allusion, high confidence) · Gal 3:10 (allusion, high confidence) · Deut 27:26 (allusion, medium confidence)
Notes and citation
Summary: Jewish believers are freed from the law’s curse, for the Lamb of God became sin and curse for all.
- John 1:29; Deut 27:26 / Gal 3:10.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.19 (Dindorf 3:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
1.10.20Dindorf 3:68
διό φησιν ὁ ἀπόστολος “ Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα, ” καὶ τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε.”
dio phēsin ho apostolos “ Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katara, ” kai ton mē gnonta hamartian hyper hēmōn hamartian epoiēse.”
Therefore the apostle says: “Christ redeemed us from the curse of the law, having become a curse for us,” and “Him who knew no sin he made sin for us.”
Gal 3:13 (quotation, high confidence) · 2 Cor 5:21 (quotation, high confidence)
Notes and citation
Summary: Paul teaches that Christ became a curse and was made sin for us.
- Gal 3:13; 2 Cor 5:21.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.20 (Dindorf 3:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-20). (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).
1.10.21Dindorf 3:68
Τί γὰρ οὐκ ἔμελλε γίνεσθαι τὸ τοῦ κόσμου καθάρσιον, τὸ τῶν ἁμαρτωλῶν ἀντίψυχον, ὁ δὴ καὶ ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀρνίον ἀγόμενον τοῦ θύεσθαι, ταῦτά τε πάντα ὑπὲρ ἡμῶν καὶ διʼ ἡμὰς; ὅθεν οἱ μὲν παλαιοὶ καὶ θεοφιλεῖς ἄνδρες εἰκότως ἀπουσίᾳ τῶν κρειττόνων τοῖς συμβόλοις προσανεῖχον, ὡς καὶ τοῦτο αὐτὸ ὁ σωτὴρ ἡμῶν διδάσκει λέγων “ πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ ὑμεῖς βλέπετε, καὶ οὐκ εἶδον· καὶ ἀκοῦσαι ἃ ὑμεῖς ἀκούετε, καὶ οὐκ ἥκουσαν.’
Ti gar ouk emelle ginesthai to tou kosmou katharsion, to tōn hamartōlōn antipsychon, ho dē kai hōs probaton epi sphagēn ēchthē, kai hōs arnion agomenon tou thyesthai, tauta te panta hyper hēmōn kai diʼ hēmas? hothen hoi men palaioi kai theophileis andres eikotōs apousią tōn kreittonōn tois symbolois prosaneichon, hōs kai touto auto ho sōtēr hēmōn didaskei legōn “ polloi prophētai kai dikaioi epethymēsan idein ha hymeis blepete, kai ouk eidon; kai akousai ha hymeis akouete, kai ouk hēkousan.’
For what was the cleansing of the world, the substitute for sinners, not going to become, he who was led like a sheep to the slaughter and like a lamb led to be sacrificed, and all this for us and because of us? Hence the God-beloved men of old, in the absence of the better things, rightly devoted themselves to the symbols, as our Savior himself teaches, saying: “Many prophets and righteous men longed to see what you see, and did not see it; and to hear what you hear, and did not hear it.”
Isa 53:7 (allusion, high confidence) · Jer 11:19 (allusion, high confidence) · Matt 13:17 (quotation, high confidence)
Notes and citation
Summary: The ancients rightly held to symbols in the absence of the reality, which they longed to see.
- Isa 53:7; Jer 11:19; Matt 13:17.
Cite (SBL): Eusebius, Dem. ev. 1.10.21 (Dindorf 3:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-21). (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).
1.10.22Dindorf 3:68–69
ἡμεῖς δὲ τὰ ἀληθῆ καὶ τῶν εἰκόνων τὰ ἀρχέτυπα διὰ τῆς μυστηριώδους οἰκονομίας τοῦ Χριστοῦ παρειληφότες οὐκέτι τῶν παλαιῶν δεησόμεθα.
hēmeis de ta alēthē kai tōn eikonōn ta archetypa dia tēs mystēriōdous oikonomias tou Christou pareilēphotes ouketi tōn palaiōn deēsometha.
But we, having received the true things and the archetypes of the images through the mysterious dispensation of Christ, shall no longer need the old.
Notes and citation
Summary: Christians, having the realities, no longer need the old types.
Cite (SBL): Eusebius, Dem. ev. 1.10.22 (Dindorf 3:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-22). (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).
1.10.23Dindorf 3:69
μόνος δʼ οὖν αὐτὸς τῶν πώποτε λόγος ὢν θεοῦ, προκόσμιος καὶ ἀρχιερεὺς πάσης νοερὰς καὶ λογικῆς κτίσεως, τὸν ἡμῖν ὁμοιοπαθῆ, οἶα πρόβατον καὶ ἀμνὸν, ἐκ τῆς ἀνθρώπων ἀφορίσας ἀγέλης, τούτῳ τε ἐπιγράψας τὰς πάντων ἡμῶν ἁμαρτίας, καὶ τὴν κατάραν γε αὐτῷ τὴν ἐν τῷ Μώσεως νόμῳ προστετιμημένην περιάψας, ὅτι δὴ Μώσεως ἀνειπόντος “ ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, ” τοῦτο πέπονθεν αὐτὸς διʼ ἡμᾶς γενόμενος ὑπὲρ ἡμῶν κατάρα· καὶ δὴ καὶ ἁμαρτίαν αὐτὸν διʼ ἡμὰς ποιήσας.
monos dʼ oun autos tōn pōpote logos ōn theou, prokosmios kai archiereus pasēs noeras kai logikēs ktiseōs, ton hēmin homoiopathē, oia probaton kai amnon, ek tēs anthrōpōn aphorisas agelēs, toutǭ te epigrapsas tas pantōn hēmōn hamartias, kai tēn kataran ge autǭ tēn en tǭ Mōseōs nomǭ prostetimēmenēn periapsas, hoti dē Mōseōs aneipontos “ epikataratos pas ho kremamenos epi xylou, ” touto peponthen autos diʼ hēmas genomenos hyper hēmōn katara; kai dē kai hamartian auton diʼ hēmas poiēsas.
He alone, then, of all who ever were, being the Word of God, before the world and high priest of all intellectual and rational creation, set apart from the human flock, as a sheep and lamb, the one who shares our passions; and he inscribed on him the sins of all of us, and fastened on him the curse imposed in the law of Moses. For since Moses declared, “Cursed is everyone who hangs on a tree,” he himself suffered this for us, becoming a curse for us; and indeed he made him sin for us.
Deut 21:23 (quotation, high confidence) · Gal 3:13 (quotation, high confidence) · 2 Cor 5:21 (allusion, high confidence) · Heb 4:15 (echo, medium confidence)
Notes and citation
Summary: The pre-existent Word, high priest of all creation, offered the humanity like ours as the lamb, bearing our sins and the law’s curse.
- Eusebius distinguishes the Word, who acts as high priest, from “the one who shares our passions” (τὸν ἡμῖν ὁμοιοπαθῆ), whom he offers as the victim; this is his characteristic way of speaking of Christ’s humanity, translated as written. Deut 21:23 in the form of Gal 3:13; 2 Cor 5:21; cf. Heb 4:15.
Notes on the original text
- Digital text corrected (stray mark and lost accent in the digital text): ’τον ἡμῖν → τὸν ἡμῖν.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.23 (Dindorf 3:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-23). (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).
1.10.24Dindorf 3:69
ἐπεὶ τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε, πάσας τε αὐτῷ διʼ ἡμᾶς τὰς ἡμῖν ἐπηρτημένας τιμωρίας ἐπιθεὶς, δεσμὰ καὶ ἀτιμίας καὶ ὕβρεις μάστιγάς τε καὶ ἐκτόπους πληγὰς, καὶ ἐπὶ πᾶσιν τὸ τῆς κατάρας τρόπαιον.
epei ton mē gnonta hamartian hyper hēmōn hamartian epoiēse, pasas te autǭ diʼ hēmas tas hēmin epērtēmenas timōrias epitheis, desma kai atimias kai hybreis mastigas te kai ektopous plēgas, kai epi pasin to tēs kataras tropaion.
For “him who knew no sin he made sin for us,” laying on him for our sake all the punishments that hung over us: bonds and dishonor and insults, scourges and cruel blows, and above all the trophy of the curse.
2 Cor 5:21 (quotation, high confidence)
Notes and citation
Summary: Christ bore all the punishments due to us, crowned by the cross.
- 2 Cor 5:21. “The trophy of the curse” is the cross.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.24 (Dindorf 3:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-24). (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).
1.10.25Dindorf 3:69
μετὰ δὴ πάντα οἷόν τι θαυμάσιον θῦμα καὶ σφάγιον ἐξαίρετον τῷ πατρὶ καλλιερησάμενος ὑπὲρ τῆς ἁπάντων ἡμῶν ἀνήνεγκε σωτηρίας, μνήμην καὶ ἡμῖν παραδοὺς ἀντὶ θυσίας τῷ θεῷ διηνεκῶς προσ- φέρειν.
meta dē panta hoion ti thaumasion thyma kai sphagion exaireton tǭ patri kallierēsamenos hyper tēs hapantōn hēmōn anēnenke sōtērias, mnēmēn kai hēmin paradous anti thysias tǭ theǭ diēnekōs pros- pherein.
After all this, having offered to the Father a kind of wonderful victim and chosen sacrifice, he offered it up for the salvation of us all, and handed down to us too a memorial to offer continually to God instead of a sacrifice.
Luke 22:19 (echo, medium confidence)
Notes and citation
Summary: Christ offered himself to the Father for our salvation and gave us a memorial to offer continually instead of sacrifice.
- The “memorial” (μνήμη) is the Eucharist; Eusebius calls it a memorial offered to God “instead of a sacrifice,” while elsewhere (1.10.36–38) calling it the pure sacrifice. Translated as written.
Notes on the original text
- Digital text corrected (two words joined in the digital text): ἐξαίρετοντῷ → ἐξαίρετον τῷ.
Topics: Eucharist
Cite (SBL): Eusebius, Dem. ev. 1.10.25 (Dindorf 3:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-25). (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).
1.10.26Dindorf 3:69
τοῦτο καὶ προφητῶν ὁ θαυμάσιος Δαβὶδ θείῳ πνεύματι τὸ μέλλον προλαβὼν ἐθέσπισεν εἰπὼν “ ὑπομένων ὑπέμεινα τὸν κύριον, καὶ προσέσχεν μοι, καὶ εἰσήκουσε τῆς δεήσεως μου, καὶ ἀνήνεγκέ με ἐκ λάκκου ταλαιπωρίας, καὶ ἀπὸ πηλοῦ ἰλύος. καὶ ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου, κατεύθυνεν τὰ διαβήματά μου. καὶ ἐνέβαλεν εἰς τὸ στόμα μου ᾆσμα καινὸν, ὕμνον τῷ θεῷ ἡμῶν.’
touto kai prophētōn ho thaumasios Dabid theiǭ pneumati to mellon prolabōn ethespisen eipōn “ hypomenōn hypemeina ton kyrion, kai proseschen moi, kai eisēkouse tēs deēseōs mou, kai anēnenke me ek lakkou talaipōrias, kai apo pēlou ilyos. kai estēsen epi petran tous podas mou, kateuthynen ta diabēmata mou. kai enebalen eis to stoma mou ąsma kainon, hymnon tǭ theǭ hēmōn.’
This too the wonderful David among the prophets, foreseeing the future by the divine Spirit, prophesied, saying: “I waited patiently for the Lord, and he attended to me and heard my supplication; and he brought me up out of the pit of misery and from the miry clay, and he set my feet upon a rock and directed my steps; and he put a new song into my mouth, a hymn to our God.”
Ps 40:1–3 (39:2-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: David foretold the one rescued from the pit who sings a new song.
- Ps 40:1–3 (39:2–4 LXX), LXX wording.
Cite (SBL): Eusebius, Dem. ev. 1.10.26 (Dindorf 3:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-26). (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).
1.10.27Dindorf 3:69–70
καὶ τί τὸ καινὸν ᾆσμα τυγχάνει διασαφεῖ λέγων ἑξῆς “ θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι. ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ηὐδόκησας. τότε εἶπον, ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίον γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι, ὁ θεὸς, τὸ θέλημά σου ἐβουλήθην.” καὶ έπιλέγει “εὐηγγελισάμην δικαιοσύνην ἐν ἐκκλησίᾳ μεγάλη.”
kai ti to kainon ąsma tynchanei diasaphei legōn hexēs “ thysian kai prosphoran ouk ēthelēsas, sōma de katērtisō moi. holokautōmata kai peri hamartias ouk ēudokēsas. tote eipon, idou hēkō, en kephalidi biblion gegraptai peri emou, tou poiēsai, ho theos, to thelēma sou eboulēthēn.” kai epilegei “euēngelisamēn dikaiosynēn en ekklēsią megalē.”
And he makes clear what the new song is, saying next: “Sacrifice and offering you did not desire, but a body you prepared for me. In whole burnt offerings and sin offerings you took no pleasure. Then I said, Behold, I come; in the roll of the book it is written of me; to do your will, O God, I desired.” And he adds: “I proclaimed righteousness in the great assembly.”
Ps 40:6–9 (39:7-Ps LXX) (quotation, high confidence) · Heb 10:5–7 (echo, medium confidence)
Notes and citation
Summary: The psalm contrasts sacrifices with the body God prepared.
- Ps 40:6–9 (39:7–10 LXX), in the LXX wording “a body you prepared for me” (cf. Heb 10:5–7).
Notes on the original text
- Digital text corrected (OCR ν for η; letter lost in the digital text): οὐκ νὐδόκησας → οὐκ ηὐδόκησας; τοῦ ποιῆσι, → τοῦ ποιῆσαι,.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.27 (Dindorf 3:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-27). (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).
1.10.28Dindorf 3:70
Ἅντικρυς ἀντὶ τῶν πάλαι θυσιῶν καὶ ὁλοκαυτωμάτων τὴν ἕνσαρκον τοῦ Χριστοῦ παρουσίαν καὶ τὸ καταρτισθὲν αὐτου σῶμα προσενηνέχθαι τῷ θεῷ διδάξας, τοῦτό τε αὐτὸ τῇ αὐτοῦ ἐκκλησίᾳ εὐαγγελίζεται, ὡς ἅν μέγα μυστήριον ἐν κεφαλίδι βιβλίου τῇ προφητικῇ φωνῇ προαναπεφωνημένον. τούτου δῆτα τοῦ θύματος τὴν τε σώματος αὐτοῦ καὶ τοῦ σωτηρίου αἵματος κατὰ θεσμοὺς τῆς καινῆς διαθήκης παρειληφότες, πάλιν ὑπὸ τοῦ προφήτου Δαβὶδ παιδευόμεθα λέγειν “ἡτοίμασας ἐνώπιόν μου τράπεζαν, ἐξ ἐναντίας τῶν θλιβόντων με· ἐλίπανας ἐν έλαίῳ τὴν κεφαλήν μου, καὶ τὸ ποτήριόν σου μεθύσκον με ὡς κράτιστον.”
Hantikrys anti tōn palai thysiōn kai holokautōmatōn tēn hensarkon tou Christou parousian kai to katartisthen autou sōma prosenēnechthai tǭ theǭ didaxas, touto te auto tę̄ autou ekklēsią euangelizetai, hōs han mega mystērion en kephalidi bibliou tę̄ prophētikę̄ phōnę̄ proanapephōnēmenon. toutou dēta tou thymatos tēn te sōmatos autou kai tou sōtēriou haimatos kata thesmous tēs kainēs diathēkēs pareilēphotes, palin hypo tou prophētou Dabid paideuometha legein “hētoimasas enōpion mou trapezan, ex enantias tōn thlibontōn me; elipanas en elaiǭ tēn kephalēn mou, kai to potērion sou methyskon me hōs kratiston.”
Having taught plainly that, instead of the ancient sacrifices and whole burnt offerings, the incarnate presence of Christ and the body prepared for him has been offered to God, he proclaims this very thing to his church as good news, as a great mystery announced beforehand in the roll of the book by the prophetic voice. Having received, then, according to the ordinances of the new covenant, the memorial of this victim, of his body and of the saving blood, we are taught again by the prophet David to say: “You prepared a table before me in the presence of those who afflict me; you anointed my head with oil, and your cup inebriates me like the best wine.”
Ps 23:5 (22:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ’s incarnate body replaced the old sacrifices; Christians, receiving the memorial of his body and blood, sing of the table and cup.
- Ps 23:5 (22:5 LXX), LXX wording. The object of παρειληφότες (the memorial) is lost in the digital text and supplied from 1.10.18.
Notes on the original text
- Digital text corrected (OCR ξ for ζ; stray margin letter in the digital text): τράπεξαν → τράπεζαν; ἐλίπανας b ἐν → ἐλίπανας ἐν.
Topics: Eucharist, Christology
Cite (SBL): Eusebius, Dem. ev. 1.10.28 (Dindorf 3:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-28). (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).
1.10.29Dindorf 3:70
Διαρρήδην γοῦν ἐν τούτοις καὶ τὸ μυστικὸν σημαίνεται χρῖσμα, καὶ τὰ σεμνὰ τῆς Χριστοῦ τραπεζης θύματα, διʼ ὦν καλλιεροῦντες τὰς ἀναίμους καὶ λογικὰς αὐτῷ τε προσηνεῖς θυσίας διὰ παντὸς βίου τῷ ἐπὶ πάντων προσφέρειν θεῷ διὰ τοῦ πάντων ἀνωτάτου ἀρχιερέως αύτοῦ δεδιδάγμεθα.
Diarrēdēn goun en toutois kai to mystikon sēmainetai chrisma, kai ta semna tēs Christou trapezēs thymata, diʼ ōn kallierountes tas anaimous kai logikas autǭ te prosēneis thysias dia pantos biou tǭ epi pantōn prospherein theǭ dia tou pantōn anōtatou archiereōs autou dedidagmetha.
In these words, at any rate, both the mystical anointing and the holy victims of Christ’s table are plainly signified, through which we have been taught to offer to the God over all, throughout our whole life, through his supreme high priest over all, the bloodless and rational sacrifices acceptable to him.
Notes and citation
Summary: The psalm signifies the mystical anointing and the Eucharist, through which Christians offer bloodless sacrifices through Christ the high priest.
- The “mystical anointing” is the chrism of Christian initiation; “Christ’s table,” the Eucharist.
Cite (SBL): Eusebius, Dem. ev. 1.10.29 (Dindorf 3:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-29). (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).
1.10.30Dindorf 3:70
τοῦτο δὲ αὐτὸ καὶ ὁ μέγας προφήτης Ἡσαΐας θαυμασίως τῷ θείῳ πνεύματι προέγνω τε καὶ προανεφώνησε. λέγει δʼ οὖν ὦδε καὶ αὐτὸς “κύριε ὁ θεός μου, δοξάσω σε, ὑμνήσω τὸ ὅνομά σου, ὅτι ἐποίησας θαυμαστὰ πράγματα.
touto de auto kai ho megas prophētēs Hēsaïas thaumasiōs tǭ theiǭ pneumati proegnō te kai proanephōnēse. legei dʼ oun ōde kai autos “kyrie ho theos mou, doxasō se, hymnēsō to honoma sou, hoti epoiēsas thaumasta pragmata.
The great prophet Isaiah too wonderfully foreknew and foretold this very thing by the divine Spirit. He too speaks thus: “O Lord my God, I will glorify you, I will praise your name, for you have done wonderful things.”
Isa 25:1 (quotation, high confidence)
Notes and citation
Summary: Isaiah also foretold these wonders.
- Isa 25:1, LXX wording.
Notes on the original text
- Digital text corrected (letter lost in the digital text): λἐει → λέγει.
Cite (SBL): Eusebius, Dem. ev. 1.10.30 (Dindorf 3:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-30). (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).
1.10.31Dindorf 3:70–71
καὶ τίνα ταῦτα ὡς άληθῶς θαυμάσια διασαφεῖ, λέγων ἑξῆς‘ ποιήσει Σαβαὼθ πάσι τοῖς ἔθνεσι. πίονται εὐφροσύνην, πίονται οἶνον, χρίσονται μύρον. παράδος ταῦτα πάντα τοῖς ἔθνεσιν· ἡ γὰρ βουλὴ αὕτη ἐπὶ πάντα τὰ ἔθνη.
kai tina tauta hōs alēthōs thaumasia diasaphei, legōn hexēs‘ poiēsei Sabaōth pasi tois ethnesi. piontai euphrosynēn, piontai oinon, chrisontai myron. parados tauta panta tois ethnesin; hē gar boulē hautē epi panta ta ethnē.
And he makes clear what these truly wonderful things are, saying next: “The Lord of hosts will make for all the nations; they shall drink gladness, they shall drink wine, they shall be anointed with ointment. Hand over all these things to the nations; for this counsel is upon all the nations.”
Isa 25:6–7 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretells wine, gladness, and anointing for all nations.
- Isa 25:6–7, LXX wording.
Topics: Eucharist
Cite (SBL): Eusebius, Dem. ev. 1.10.31 (Dindorf 3:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-31). (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).
1.10.32Dindorf 3:71
Τοιαῦτά τινα ἦν καὶ τὰ Ἡσαΐου θαυμάσια, εὐωδίας ἀγαθῆς καὶ μύρου χρῖσιν οὐ τῷ Ἰσραὴλ, ἀλλὰ πᾶσι τοῖς ἔθνεσιν ἐπαγγελλόμενα ’ ὅθεν παρὰ τὴν τοῦ μύρου χρῖσιν καὶ τῆς Χριστιανῶν ἠξιώθησαν προσηγορίας. ἀλλὰ καὶ οἴνου τοῖς ἒθνεσιν εὐφροσύνην θεσπίζει, τὸ τῆς καινῆς τοῦ Χρι- στοῦ διαθήκης μυστήριον αἰνιττόμενος, ὃ παρὰ πᾶσι τοῖς ἔθνεσιν ἐναργῶς κατὰ τὸν παρόντα καιρὸν ἐκτε- λεῖται.
Toiauta tina ēn kai ta Hēsaïou thaumasia, euōdias agathēs kai myrou chrisin ou tǭ Israēl, alla pasi tois ethnesin epangellomena ’ hothen para tēn tou myrou chrisin kai tēs Christianōn ēxiōthēsan prosēgorias. alla kai oinou tois ethnesin euphrosynēn thespizei, to tēs kainēs tou Chri- stou diathēkēs mystērion ainittomenos, ho para pasi tois ethnesin enargōs kata ton paronta kairon ekte- leitai.
Such were the wonders of Isaiah, promising the anointing of good fragrance and ointment not to Israel but to all the nations; whence, from the anointing with ointment, they were also counted worthy of the name of Christians. And he prophesies the gladness of wine for the nations, hinting at the mystery of Christ’s new covenant, which is openly celebrated among all the nations at the present time.
Notes and citation
Summary: The anointing explains the name “Christians,” and the wine points to the mystery of the new covenant celebrated everywhere.
- “Christians” is derived from χρίω, “anoint.” The wine refers to the eucharistic cup.
Notes on the original text
- Digital text corrected (word repeated and stray syllable in the digital text): ὅθεν ὃθεν τὼς → ὅθεν.
Cite (SBL): Eusebius, Dem. ev. 1.10.32 (Dindorf 3:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-32). (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).
1.10.33Dindorf 3:71
ταύτας δὲ πάλιν τὰς ἀσωμάτους καὶ νοερὰς θυσίας τὰ προφητικὰ κηρύττει λόγια, ὧδέ πη περιέχοντα θῦσον τῷ θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου, καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεως, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις ”
tautas de palin tas asōmatous kai noeras thysias ta prophētika kēryttei logia, hōde pē periechonta thyson tǭ theǭ thysian aineseōs, kai apodos tǭ hypsistǭ tas euchas sou, kai epikalesai me en hēmerą thlipseōs, kai exeloumai se, kai doxaseis ”
Again, the prophetic oracles proclaim these incorporeal and intellectual sacrifices, running somewhat thus: “Offer to God a sacrifice of praise, and pay your vows to the Most High; and call upon me in the day of affliction, and I will deliver you, and you shall glorify me.”
Ps 50:14–15 (49:14-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The psalms proclaim the spiritual sacrifice of praise.
- Ps 50:14–15 (49:14–15 LXX).
Topics: Prayer
Cite (SBL): Eusebius, Dem. ev. 1.10.33 (Dindorf 3:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-33). (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).
1.10.34Dindorf 3:71
καὶ πάλιν ‘‘ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή” καὶ αὖθις “ θυσία τῷ θεῷ πνεῦμα συντε- τριμμενον.”
kai palin ‘‘eparsis tōn cheirōn mou thysia hesperinē” kai authis “ thysia tǭ theǭ pneuma synte- trimmenon.”
And again: “The lifting up of my hands is an evening sacrifice.” And again: “A sacrifice to God is a broken spirit.”
Ps 141:2 (140:2 LXX) (quotation, high confidence) · Ps 51:17 (50:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Prayer and a broken spirit are sacrifices to God.
- Ps 141:2 (140:2 LXX); Ps 51:17 (50:19 LXX).
Topics: Prayer
Cite (SBL): Eusebius, Dem. ev. 1.10.34 (Dindorf 3:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-34). (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).
1.10.35Dindorf 3:71–72
Πάντα δὴ οὖν ταῦτα ἐξ αἰῶνος τεθεσπισμένα διὰ τῆς εὐαγγελικῆς τοῦ σωτῆρος ἡμῶν διδασκα- λίας κατὰ τὸν παρόντα καιρὸν πρὸς ἁπάντων τῶν ἐθνῶν ἐκτελεῖται, ἀληθείας ἐπιμαρτυρούσης τῇ προφητικῇ φωνῇ, διʼ ἧς, τὰς κατὰ Μωσέα θυσίας ὁ θεὸς παραιτησάμενος, τὸ μέλλον ἔσεσθαι καθʼ ἡμᾶς αὐτοὺς θεσπίζει λέγων διὸ ἀπὸ ἀνατολῶν ἡλίου καὶ μέχρι δυσμῶν τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσι. καὶ ἐν παντὶ τόπῳ θυμίαμα προςάγεται τῷ ὀνʼ ματί μου καὶ θυσία καθαρά.”
Panta dē oun tauta ex aiōnos tethespismena dia tēs euangelikēs tou sōtēros hēmōn didaska- lias kata ton paronta kairon pros hapantōn tōn ethnōn ekteleitai, alētheias epimartyrousēs tę̄ prophētikę̄ phōnę̄, diʼ hēs, tas kata Mōsea thysias ho theos paraitēsamenos, to mellon esesthai kathʼ hēmas autous thespizei legōn dio apo anatolōn hēliou kai mechri dysmōn to onoma mou dedoxastai en tois ethnesi. kai en panti topǭ thymiama prosagetai tǭ onʼ mati mou kai thysia kathara.”
All these things, then, prophesied from of old, are now fulfilled by all the nations through the gospel teaching of our Savior, the truth bearing witness to the prophetic voice by which God, rejecting the sacrifices according to Moses, prophesies what was to be in our own time, saying: “Therefore from the rising of the sun to its setting my name has been glorified among the nations, and in every place incense is offered to my name, and a pure sacrifice.”
Mal 1:11 (quotation, high confidence)
Notes and citation
Summary: The prophecy of a pure sacrifice among the nations is now fulfilled.
- Mal 1:11, LXX wording.
Topics: Eucharist
Cite (SBL): Eusebius, Dem. ev. 1.10.35 (Dindorf 3:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-35). (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).
1.10.36Dindorf 3:72
Θύομεν δῆτα τοιγαροῦν τῷ ἐπὶ πάντων θεῷ θυσίαν αἰνέσεως· θύομεν τὸ ἔνθεον καὶ σεμνὸν καὶ ἱεροπρεπὲς θῦμα· θύομεν καινῶς κατὰ τὴν καινὴν διαθήκην τὴν καθαρὰν θυσίαν. θυσία δὲ τῷ θεῷ πνεῦμα συντετριμμένον εἴρηται. “καρδίαν γοῦν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουδενώσει.”
Thyomen dēta toigaroun tǭ epi pantōn theǭ thysian aineseōs; thyomen to entheon kai semnon kai hieroprepes thyma; thyomen kainōs kata tēn kainēn diathēkēn tēn katharan thysian. thysia de tǭ theǭ pneuma syntetrimmenon eirētai. “kardian goun syntetrimmenēn kai tetapeinōmenēn ho theos ouk exoudenōsei.”
We sacrifice, therefore, to the God over all a sacrifice of praise; we sacrifice the divine, holy, and sacred victim; we sacrifice in a new way, according to the new covenant, the pure sacrifice. And a sacrifice to God is said to be a broken spirit: “A broken and humbled heart God will not despise.”
Ps 50:14 (49:14 LXX) (allusion, high confidence) · Mal 1:11 (allusion, high confidence) · Ps 51:17 (50:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Christians offer the sacrifice of praise, the holy victim, and a contrite heart.
- Ps 50:14 (49:14 LXX); Mal 1:11; Ps 51:17 (50:19 LXX).
Notes on the original text
- Digital text corrected (word repeated in the digital text): καθαρὰν θυσίαν. θυσίαν. → καθαρὰν θυσίαν..
Cite (SBL): Eusebius, Dem. ev. 1.10.36 (Dindorf 3:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-36). (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).
1.10.37Dindorf 3:72
καὶ δὴ καὶ θυμιῶμεν τὸ προφητικὸν θυμίαμα, ἐν παντὶ τόπῳ προσκομίζοντες αὐτῷ τὸν εὐώδη καρπὸν τῆς παναρέτου θεολογίας, διὰ τῶν πρὸς δάσκει προφήτης, ὁ φήσας, “γενηθήτω ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου.”
kai dē kai thymiōmen to prophētikon thymiama, en panti topǭ proskomizontes autǭ ton euōdē karpon tēs panaretou theologias, dia tōn pros daskei prophētēs, ho phēsas, “genēthētō hē proseuchē mou hōs thymiama enōpion sou.”
And indeed we offer the prophetic incense, bringing to him in every place the fragrant fruit of all-virtuous theology, offering it through our prayers, as the prophet teaches who said: “Let my prayer be set forth as incense before you.”
Textual problem in this passage: see the notes.
Ps 141:2 (140:2 LXX) (quotation, high confidence) · Mal 1:11 (allusion, medium confidence)
Notes and citation
Summary: Christians offer incense through their prayers everywhere.
- The phrase διὰ τῶν πρὸς δάσκει is corrupt; “through our prayers, as … teaches” is supplied by sense. Ps 141:2 (140:2 LXX); Mal 1:11.
Topics: Prayer
Cite (SBL): Eusebius, Dem. ev. 1.10.37 (Dindorf 3:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-37). (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).
1.10.38Dindorf 3:72–73
οὐκοῦν καὶ θύομεν καὶ θυμιῶμεν· τοτὲ μὲν τὴν μνήμην τοῦ μεγάλου θύματος κατὰ τὰ πρὸς αὐτοῦ παραδοθέντα μυστήρια ἐπιτελοῦντες, καὶ τὴν ὑπὲρ σωτηρίας ἡμῶν εὐχαριστίαν διʼ εὐσεβῶν ὕμνων τε καὶ εὐχῶν τῷ θεῷ προσκομίζοντες, τοτὲ δὲ σφᾶς αὐτοὺς ὅλῳ καθιεροῦντες αὐτῷ, καὶ τῷ γε ἀρχιερεῖ αὐτοῦ λόγῳ, αὐτῷ φυλάττειν ἀσκοῦμεν, παντὸς δὲ πάθους καὶ κηλῖδος ἁπάσης τῆς ἀπὸ κακίας κεκαθαρμένην τὴν διάνοιαν αὐτῷ προσκομίζομεν, λογισμοῖς τε ἀδιατιώτοις καὶ ἀπλάστῳ διαθέσει, δόγμασί τε ἀληθείας εὐσεβοῦμεν αὐτόν. ἀρεστὰ γὰρ αὐτῷ ταῦτα εἶναι μᾶλλον ἤ θυσιῶν πλῆθος αἵματι καὶ καπνῷ καὶ κνίσαις ἐπιτελουμένων πεπαιδεύμεθα.
oukoun kai thyomen kai thymiōmen; tote men tēn mnēmēn tou megalou thymatos kata ta pros autou paradothenta mystēria epitelountes, kai tēn hyper sōtērias hēmōn eucharistian diʼ eusebōn hymnōn te kai euchōn tǭ theǭ proskomizontes, tote de sphas autous holǭ kathierountes autǭ, kai tǭ ge archierei autou logǭ, autǭ phylattein askoumen, pantos de pathous kai kēlidos hapasēs tēs apo kakias kekatharmenēn tēn dianoian autǭ proskomizomen, logismois te adiatiōtois kai aplastǭ diathesei, dogmasi te alētheias euseboumen auton. aresta gar autǭ tauta einai mallon ē thysiōn plēthos haimati kai kapnǭ kai knisais epiteloumenōn pepaideumetha.
So we both sacrifice and offer incense: at one time celebrating the memorial of the great victim according to the mysteries he handed down, and bringing to God thanksgiving for our salvation through pious hymns and prayers; at another consecrating ourselves wholly to him and to his high priest, the Word, … we make it our practice to keep [ourselves] for him; and we bring him a mind cleansed of every passion and every stain of wickedness, and we worship him with sincere thoughts and unfeigned disposition and with true doctrines. For we have been taught that these things please him more than a multitude of sacrifices performed with blood and smoke and burnt fat.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christians sacrifice by celebrating the Eucharist, offering thanksgiving and hymns, and consecrating themselves wholly to God in purity and true doctrine.
- Some words seem lost after “the Word” (αὐτῷ φυλάττειν ἀσκοῦμεν lacks an object); the gap is marked “…”, and “[ourselves]” is supplied. ἀδιατιώτοις is probably a slip for a word meaning “undistorted”; translated “sincere.”
Notes on the original text
- Digital text corrected (breathing lost in the digital text): ευχαριστίαν → εὐχαριστίαν.
Topics: Eucharist, Prayer, Ethics
Cite (SBL): Eusebius, Dem. ev. 1.10.38 (Dindorf 3:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-1-10-38). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 2, chapter 0
2.0.1Dindorf 3:73
Τὸν διὰ τῆς εὐαγγελικῆς διδασκαλίας ἅπασιν ἀνθρώποις προβεβλημένον τῆς ἀληθοῦς εὐσεβείας τρόπον καὶ τὴν ἐν Χριστῷ πολιτείαν διελθὼν έν τῷ πρὸ τούτου συγγράμματι παραστήσας τε καὶ, ὡς οἶμαι, πείσας, ὅτι μηδὲ βουλομένοις δυνατὸν ἦν πᾶσι τοῖς ἔθνεσι κατὰ τὰ Ἰουδαίων νόμιμα ζῆν, αὐθις ἐπὶ τοῦ παρόντος ἄνωθεν ἐπαναλαβὼν τὸν λόγον ἐπάνειμι ἐπὶ τὰς ἐκ τῶν προφητικῶν φωνῶν μαρτυρίας, πρὸς τοὺς ἡμῶν κατηγόρους τῶν ἐκ περιτομῆς δαψιλεστέραν τὴν ἀπόκρισιν ποιησόμενος, ἐπεὶ μηδαμῶς ἡμῖν μετεῖναι ἔφασαν τῶν παρʼ αὐτοῖς ἀναγράπτων ἐπαγγελιῶν· αὐτῶν γὰρ καὶ τοὺς προφήτας γεγονέναι, αὐτοῖς καὶ τὸν Χριστὸν, ὃν δὴ φίλον αὐτοῖς ἀποκαλεῖν σωτῆρα καὶ λυτρωτὴν, κηρύττεσθαι, αὐτοῖς καὶ τὰς ἀναγράπτους ὑποσχέσεις προσδοκᾶν ἀποδοθήσεσθαι· ἡμᾶς δὲ περιττοὺς τούτων ὑπάρχειν, οἷα τὸ γένος ἀλλοφύλους ὄντας, οἷς τὰ χείριστα διὰ πασῶν τῶν προφητειῶν θεσπίζεσθαι.
Ton dia tēs euangelikēs didaskalias hapasin anthrōpois probeblēmenon tēs alēthous eusebeias tropon kai tēn en Christǭ politeian dielthōn en tǭ pro toutou syngrammati parastēsas te kai, hōs oimai, peisas, hoti mēde boulomenois dynaton ēn pasi tois ethnesi kata ta Ioudaiōn nomima zēn, authis epi tou parontos anōthen epanalabōn ton logon epaneimi epi tas ek tōn prophētikōn phōnōn martyrias, pros tous hēmōn katēgorous tōn ek peritomēs dapsilesteran tēn apokrisin poiēsomenos, epei mēdamōs hēmin meteinai ephasan tōn parʼ autois anagraptōn epangeliōn; autōn gar kai tous prophētas gegonenai, autois kai ton Christon, hon dē philon autois apokalein sōtēra kai lytrōtēn, kēryttesthai, autois kai tas anagraptous hyposcheseis prosdokan apodothēsesthai; hēmas de perittous toutōn hyparchein, hoia to genos allophylous ontas, hois ta cheirista dia pasōn tōn prophēteiōn thespizesthai.
Having set out in the preceding book the way of true piety put forward to all people through the gospel teaching, and the way of life in Christ, and having shown and, I think, convinced the reader that not even if they wished could all the nations live according to the Jewish ordinances, I now take up the argument again from the beginning and return to the testimonies from the prophetic words, to make a fuller answer to our accusers of the circumcision. For they said we have no share in the promises written among them: the prophets were theirs, the Christ whom they like to call Savior and Redeemer was proclaimed for them, and they expect the written promises to be fulfilled for them; while we have no part in them, being of foreign race, and the worst things are prophesied for us through all the prophecies.
Notes and citation
Summary: Book 2 opens by answering the Jewish objection that the prophetic promises belong to Israel alone.
Notes on the original text
- Digital text corrected (OCR misreading of the ending): ἅπασιν ἄνθρωποι, προβεβλημένον → ἅπασιν ἀνθρώποις προβεβλημένον.
Cite (SBL): Eusebius, Dem. ev. 2.0.1 (Dindorf 3:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-2-0-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
2.0.2Dindorf 3:73
πρὸς δὴ οὖν ταῦτα, φέρε, ἐξ αὐτῶν τῶν παρʼ αὐτοῖς προφητικῶν βίβλων τὴν πρὸς αὐτοὺς ἀπάντησιν ποιησώμεθα. τὸ μὲν οὖν παρʼ αὐτοῖς ἐπηγγέλθαι τὸν Χριστὸν τοῦ θεοῦ, καὶ τὴν ἄφιξιν αὐτοῦ λύτρωσιν τῷ Ἰσραὴλ κηρύττειν, οὐδʼ ἂν ἡμεῖς ἀρνη- θείημεν, ὁμολογουμένως διὰ πάσης αὐτῶν γραφῆς προδήλως τούτου παρισταμένου ’ τοῦ γε μὴν ἀπο- κλείειν τὰ ἔθνη τῶν ἐπὶ τῷ Χριστῷ προσδοκωμένων ἀγαθῶν, ὡς ἂν μόνῳ τῷ Ἰσραὴλ, οὐχὶ δὲ καὶ τοῖς ἔθνεσιν ἐπηγγελμένων, οὐκέτι δίκαιον αὐτοῖς συγχωρεῖν παρὰ τὴν τῶν θείων γραφῶν τοῦτο φάσκουσι μαρτυρίαν.
pros dē oun tauta, phere, ex autōn tōn parʼ autois prophētikōn biblōn tēn pros autous apantēsin poiēsōmetha. to men oun parʼ autois epēngelthai ton Christon tou theou, kai tēn aphixin autou lytrōsin tǭ Israēl kēryttein, oudʼ an hēmeis arnē- theiēmen, homologoumenōs dia pasēs autōn graphēs prodēlōs toutou paristamenou ’ tou ge mēn apo- kleiein ta ethnē tōn epi tǭ Christǭ prosdokōmenōn agathōn, hōs an monǭ tǭ Israēl, ouchi de kai tois ethnesin epēngelmenōn, ouketi dikaion autois synchōrein para tēn tōn theiōn graphōn touto phaskousi martyrian.
Against this, come, let us make our reply to them from the prophetic books they themselves possess. That the Christ of God was promised among them, and that his coming proclaims redemption to Israel, we too would not deny, since this is plainly set forth, by common agreement, throughout their whole scripture. But to exclude the nations from the good things expected through Christ, as if they had been promised to Israel alone and not also to the nations, is no longer right to concede to them, since they say this contrary to the testimony of the divine scriptures.
Notes and citation
Summary: Eusebius grants that Christ was promised to Israel but denies that the nations are excluded.
Cite (SBL): Eusebius, Dem. ev. 2.0.2 (Dindorf 3:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/1-9-1/#p-2-0-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).