Demonstration of the Gospel 10.8.45–10.8.101

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 57 passages

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

preface 10, chapter 8

10.8.45Dindorf 3:669–670

τοῦτο γοῦν διδάσκει μικρὸν ὕστερον, προιὼν ἐξῆς ἐν τῷ Ψαλμῷ, λέγων “ οὐκ ἐξουδένωσεν οὐδὲ προσώχθισε τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψε τὸ πρόσωπον αὑτοῦ ἀπʼ ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέ μου.” πῶς οὖν ἀποφατικῶς λέγοι ἂν “ ὁ θεός μου κεκράξομαι ἡμέρας, καὶ οὐκ εἰσακούσῃ, ” εἰ μὴ κατὰ τὴν ἀποδοθεῖσαν ἡμῖν θεωρίαν; ἣν οἶμαι καὶ αὐτὸν αἰνίττεσθαι, λέγοντα “ ὁ θεός μου κεκράξομαι ἡμέρας, καὶ οὐκ εἰσακούσῃ; καὶ νυκτὸς, καὶ οὐκ εἰς ἄνοιαν ἐμοί.”

touto goun didaskei mikron hysteron, proiōn exēs en tǭ Psalmǭ, legōn “ ouk exoudenōsen oude prosōchthise tę̄ deēsei tou ptōchou, oude apestrepse to prosōpon hautou apʼ emou, kai en tǭ kekragenai me pros auton eisēkouse mou.” pōs oun apophatikōs legoi an “ ho theos mou kekraxomai hēmeras, kai ouk eisakousę̄, ” ei mē kata tēn apodotheisan hēmin theōrian? hēn oimai kai auton ainittesthai, legonta “ ho theos mou kekraxomai hēmeras, kai ouk eisakousę̄? kai nyktos, kai ouk eis anoian emoi.”

He teaches this, at any rate, a little later, going on in the Psalm, saying, “He has not despised nor been offended at the petition of the poor, nor turned his face away from me; and when I cried to him he heard me.” How then would he say as a denial, “My God, I will cry by day, and you will not hear,” unless according to the interpretation we have given? Which I think he himself also hints at, saying, “My God, I will cry by day, and will you not hear? and by night, and it is not folly for me.”

Ps 22:24 (21:25 LXX) (quotation, high confidence) · Ps 22:2 (21:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Later verses show he was heard, confirming the reading as a question.

Cite (SBL): Eusebius, Dem. ev. 10.8.45 (Dindorf 3:669–670; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-45). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).

10.8.46Dindorf 3:670

οὐ γὰρ εἰς ἄνοιαν, φησὶν, ἐμοὶ λέγεται τὸ εἰσακούσῃ· οἶδα γὰρ αὐτὸς ὅπως τοῦτό φημι, πεπεισμένος ὅτι πέφυκας οὐχ ὅτι γε ἐμοῦ μόνον ἀντιλαμβάνεσθαι καὶ εἰσακούειν, ἀλλὰ καὶ πάντων τῶν ἁγίων σου. ἀεὶ γὰρ καὶ διὰ παντὸς ἐν τοῖς ἁγίοις σου κατοικεῖς, καὶ σὺ εἶ ὁ παντὸς ἀνδρὸς θεοφιλοῦς, Ἰσραὴλ προσαγορευομένου, ἔπαινος.

ou gar eis anoian, phēsin, emoi legetai to eisakousę̄; oida gar autos hopōs touto phēmi, pepeismenos hoti pephykas ouch hoti ge emou monon antilambanesthai kai eisakouein, alla kai pantōn tōn hagiōn sou. aei gar kai dia pantos en tois hagiois sou katoikeis, kai sy ei ho pantos andros theophilous, Israēl prosagoreuomenou, epainos.

For it is not in folly, he says, that “will you not hear” is said by me; for I know myself how I say this, convinced that it is your nature to support and hear not only me but also all your holy ones. For you always and continually dwell among your holy ones, and you are the praise of every man dear to God who is called Israel.

Ps 22:2–3 (21:3-4 LXX) (allusion, high confidence)

Notes and citation

Summary: Christ speaks not in folly but in confidence, since God dwells among and hears all his holy ones.

Cite (SBL): Eusebius, Dem. ev. 10.8.46 (Dindorf 3:670; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-46). (abbreviation not yet checked)

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10.8.47Dindorf 3:670

διὰ σὲ γὰρ παντὶ τῷ σε περιέποντι οὐχ ὁ τυχὼν προσγίνεται ἔπαινος, καὶ ἐπὶ σοὶ οἶ πατέρες ἡμῶν ἤλπισαν, καὶ ἐλπίσαντες τῶν ἐπαναστάντων αὐτοῖς κακῶν ἐρρύσθησαν καὶ πρὸς σὲ ἐκέκραξαν, καὶ ἐσώθησαν. ἐπὶ σοί τε ἤλπισαν, καὶ οὐ κατῃσχύνθησαν.”

dia se gar panti tǭ se perieponti ouch ho tychōn prosginetai epainos, kai epi soi oi pateres hēmōn ēlpisan, kai elpisantes tōn epanastantōn autois kakōn errysthēsan kai pros se ekekraxan, kai esōthēsan. epi soi te ēlpisan, kai ou katę̄schynthēsan.”

For because of you no ordinary praise comes to everyone who honours you; and “in you our fathers hoped,” and hoping they were rescued from the evils that rose against them, “and to you they cried and were saved; in you they hoped and were not put to shame.”

Ps 22:4–5 (21:5-6 LXX) (quotation, high confidence)

Notes and citation

Summary: The fathers hoped in God and were saved.

Cite (SBL): Eusebius, Dem. ev. 10.8.47 (Dindorf 3:670; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-47). (abbreviation not yet checked)

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10.8.48Dindorf 3:670

ἐπειδὴ οὖν πάντες οἱ ἅγιοι τούτων ἔτυχον παρὰ σοῦ, κεκράξαντές τε εἰσηκούσθησαν καὶ οὐ κατῃσχύνθησαν, πόσῳ δὴ πλέον ἐμοῦ τοῦ σοῦ ἀγαπητοῦ παιδὸς βοῶντος μᾶλλον ἁπάντων καὶ ἑτοιμότερον εἰσακούσῃ; εἰ δὲ καὶ ἀποθαυμαστικῶς φημι, κεκράξομαι καὶ οὐκ εἰσακούσῃ; ἀλλʼ οὐκ εἰς ἄνοιαν ὁ λόγος μοι προφέρεται. οἶδα γοῦν ὅπως τὴν εὐχὴν προφέρω, μὴ ἐναβρυνόμενος μηδὲ ἐγκαυχώμενος, ἀλλʼ ὡς ταπεινοφρονῶν.

epeidē oun pantes hoi hagioi toutōn etychon para sou, kekraxantes te eisēkousthēsan kai ou katę̄schynthēsan, posǭ dē pleon emou tou sou agapētou paidos boōntos mallon hapantōn kai hetoimoteron eisakousę̄? ei de kai apothaumastikōs phēmi, kekraxomai kai ouk eisakousę̄? allʼ ouk eis anoian ho logos moi propheretai. oida goun hopōs tēn euchēn propherō, mē enabrynomenos mēde enkauchōmenos, allʼ hōs tapeinophronōn.

Since, then, all the holy ones obtained these things from you, and when they cried out were heard and not put to shame, how much more, above all, and more readily will you hear me, your beloved child, when I call? And if in wonder I say, “I will cry, and will you not hear?”, yet the word is not uttered by me in folly. I know how I offer the prayer, not priding myself or boasting, but in humility.

Ps 22:2 (21:3 LXX) (allusion, high confidence)

Notes and citation

Summary: If the saints were heard, how much more the beloved Son; his question is humble, not foolish.

Notes on the original text

Digital text corrected (OCR error): εἰσηκούσθσαν → εἰσηκούσθησαν.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 10.8.48 (Dindorf 3:670; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-48). (abbreviation not yet checked)

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10.8.49Dindorf 3:670–671

ἐπεὶ γὰρ πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, ταπεινῶς καὶ τῇ ἐμαυτοῦ πραότητι οἰκείως περὶ ἐμαυτοῦ ταπεινὰ φθέγγομαι, οὕτω δὴ καὶ σκώληκα ἐμαυτὸν ὀνομάζων. τί γὰρ ἂν γένοιτο σκώληκος ταπεινότερον; ὅθεν οὐδʼ ἄνθρωπον ἐμαυτὸν εἴποιμʼ ἂν, εἰς τοσαύτην ταπείνωσιν ἐκ τοῦ οἰκείου μεγέθους κατελθὼν ὥστε καὶ σκώληκος μηδὲν δοκεῖν διαφέρειν, διὰ τὸ καὶ μέχρι θανάτου καὶ τῆς τοῦ σώματος φθάσαι φθορᾶς. πόθεν γὰρ ἄλλοθεν γεννηθείη ἂν σκώληξ ἢ ἀπὸ σωμάτων φθορὰς 5 εἰς ἣν καὶ αὐτὸς κατελθὼν εἰκότως ἐμαυτὸν σκώληκα καὶ οὐκ ἄνθρωπον γινώσκω.

epei gar praos eimi kai tapeinos tę̄ kardią, tapeinōs kai tę̄ emautou praotēti oikeiōs peri emautou tapeina phthengomai, houtō dē kai skōlēka emauton onomazōn. ti gar an genoito skōlēkos tapeinoteron? hothen oudʼ anthrōpon emauton eipoimʼ an, eis tosautēn tapeinōsin ek tou oikeiou megethous katelthōn hōste kai skōlēkos mēden dokein diapherein, dia to kai mechri thanatou kai tēs tou sōmatos phthasai phthoras. pothen gar allothen gennētheiē an skōlēx ē apo sōmatōn phthoras 5 eis hēn kai autos katelthōn eikotōs emauton skōlēka kai ouk anthrōpon ginōskō.

For since I am gentle and humble in heart, I speak humbly of myself, fittingly to my own gentleness, and so I even name myself a worm. For what could be lowlier than a worm? Hence I would not call myself even a man, having come down from my own greatness to such humility as to seem no different from a worm, since I reached even death and the corruption of the body. For whence else would a worm be born but from the corruption of bodies? And having come down into it myself, I fittingly know myself as a worm and not a man.

Matt 11:29 (quotation, high confidence) · Ps 22:6 (21:7 LXX) (allusion, high confidence)

Notes and citation

Summary: In humility Christ calls himself a worm, having descended to death and the corruption from which worms come.

The digital text has a doubled comma and the numeral 5 for punctuation; they are disregarded.

Notes on the original text

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.49 (Dindorf 3:670–671; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-49). (abbreviation not yet checked)

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10.8.50Dindorf 3:671

διὸ καὶ γέγονα ὄνειδος ἀνθρώπων, καὶ ἐξουδένημα λαοῦ, οὐκ ἂν γενόμενος οὔτε ὄνειδος ἀνθρώπων οὔτε ἐξουδένημα, εἰ μὴ μέχρι σκώληκος ἐφθάκειν παρὰ τὸν τοῦ πάθους καιρόν. τηνικαῦτα γοῦν θεωροῦντές με ἐπὶ τοῦ σταυροῦ ἀνηρτημένον‘‘ ἐξεμυκτήρισαν, καὶ ἐλάλησαν ἐν χείλεσιν, ἐκίνησάν τε κεφαλὴν λέγοντες, ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτὸν, σωσάτω αὐτὸν, ὅτι θέλει αὐτόν.’

dio kai gegona oneidos anthrōpōn, kai exoudenēma laou, ouk an genomenos oute oneidos anthrōpōn oute exoudenēma, ei mē mechri skōlēkos ephthakein para ton tou pathous kairon. tēnikauta goun theōrountes me epi tou staurou anērtēmenon‘‘ exemyktērisan, kai elalēsan en cheilesin, ekinēsan te kephalēn legontes, ēlpisen epi kyrion, rhysasthō auton, sōsatō auton, hoti thelei auton.’

That is why I have also become a reproach of men and despised by the people; I would not have become either a reproach of men or despised, had I not come as low as a worm at the time of the passion. Then at any rate, seeing me hung on the cross, “they sneered, and spoke with their lips, and shook the head, saying, He hoped in the Lord; let him rescue him, let him save him, since he delights in him.”

Ps 22:6–8 (21:7-9 LXX) (quotation, high confidence)

Notes and citation

Summary: At the crucifixion he became a reproach and was mocked as the Psalm foretold.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.50 (Dindorf 3:671; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-50). (abbreviation not yet checked)

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10.8.51Dindorf 3:671

ταῦτα μὲν οὖν ἅπαντα διὰ τοῦ Ψαλμοῦ σαφῶς περὶ τῶν μελλόντων γενήσεσθαι μακροῖς ποθʼ ὕστερον χρόνοις ἐθεσπίζετο, τέλους δὲ ἐτύγχανεν, ὁπότε, κατὰ τὸν Ματθαῖον, σταυρωθέντων σὺν αὐτῷ δύο λῃστῶν, ἑνὸς ἐκ δεξιῶν καὶ ἑνὸς ἐξ εὐωνύμων τοῦ σωτῆρος, “ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὑτῶν, καὶ λέγοντες, οὐαὶ ὁ καταλύων τὸν ναὸν, καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτὸν, εἰ υἱὸς εἶ τοῦ θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ.

tauta men oun hapanta dia tou Psalmou saphōs peri tōn mellontōn genēsesthai makrois pothʼ hysteron chronois ethespizeto, telous de etynchanen, hopote, kata ton Matthaion, staurōthentōn syn autǭ dyo lę̄stōn, henos ek dexiōn kai henos ex euōnymōn tou sōtēros, “ hoi paraporeuomenoi eblasphēmoun auton kinountes tas kephalas hautōn, kai legontes, ouai ho katalyōn ton naon, kai en trisin hēmerais oikodomōn, sōson seauton, ei huios ei tou theou, katabēthi apo tou staurou.

All these things were clearly foretold through the Psalm about what would happen long times afterwards; and they were fulfilled when, according to Matthew, two robbers having been crucified with him, one on the right and one on the left of the Savior, “those who passed by blasphemed him, shaking their heads and saying, Aha, you who destroy the temple and build it in three days, save yourself; if you are the Son of God, come down from the cross.

Matt 27:38–40 (quotation, high confidence)

Notes and citation

Summary: Matthew records the passers-by mocking Christ on the cross.

The Gospel quotation, with the “Aha” (οὐαί) of Mark, continues in the next section.

Notes on the original text

Digital text corrected (OCR accent error; repeated syllables): μακροῖς κροῖς → μακροῖς; ἀπὸ τοὐ σταυροῦ → ἀπὸ τοῦ σταυροῦ.

Cite (SBL): Eusebius, Dem. ev. 10.8.51 (Dindorf 3:671; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-51). (abbreviation not yet checked)

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10.8.52Dindorf 3:671–672

ὁμοίως δὲ καὶ οἶ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν πρεσβυτέρων καὶ γραμματέων ἔλεγον, ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. εἰ βασιλεὺς τοῦ Ἰσραήλ ἐστι, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, καὶ πιστεύσομεν αὐτῷ. εἰ πέποιθεν ἐπὶ τὸν θεὸν, ῥυσάσθω νῦν αὐτὸν, εἰ θέλει αὐτόν. εἶπε γὰρ ὅτι υἱὸς θεοῦ εἰμί. ” κατὰ δὲ τον Λονκάν είστήκει ό λαός θεωρών, καϊ έξεμνκτή- ριζον αυτόν οί άρχοντες Ουν αύτοΐς λέγοντες, άλλους έσωσε, οωοάτω εαυτόν, εί ουτός έστιν ό Χριστός ό νιος τον θεού ο εχλεχτός.”

homoiōs de kai oi archiereis empaizontes meta tōn presbyterōn kai grammateōn elegon, allous esōsen, heauton ou dynatai sōsai. ei basileus tou Israēl esti, katabatō nyn apo tou staurou, kai pisteusomen autǭ. ei pepoithen epi ton theon, rhysasthō nyn auton, ei thelei auton. eipe gar hoti huios theou eimi. ” kata de ton Lonkan eistēkei o laos theōrōn, kaï exemnktē- rizon auton oi archontes Oun autoïs legontes, allous esōse, oōoatō eauton, ei outos estin o Christos o nios ton theou o echlechtos.”

Likewise the chief priests too, mocking with the elders and scribes, said, He saved others; he cannot save himself. If he is the King of Israel, let him come down now from the cross, and we will believe in him. If he has trusted in God, let him rescue him now, if he delights in him; for he said, I am the Son of God.” And according to Luke, “the people stood watching, and the rulers with them sneered at him, saying, He saved others; let him save himself, if this is the Christ, the Son of God, the chosen one.”

Matt 27:41–43 (quotation, high confidence) · Luke 23:35 (quotation, high confidence)

Notes and citation

Summary: Matthew and Luke record the chief priests and rulers mocking him.

The digital text of the Luke quotation is damaged; translated by the Gospel.

Cite (SBL): Eusebius, Dem. ev. 10.8.52 (Dindorf 3:671–672; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-52). (abbreviation not yet checked)

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10.8.53Dindorf 3:672

κατά τον Μάρχον καϊ οί παράγοντες έβλαόφημονν αύτόν, κινούντες τάς χεφαλάς αύτών χαϊ λέγοντες, ούαϊ 6 καταλύω ν τον ναόν, καϊ έν τρισϊν ήμέραις οικοδομών αύτόν, σώσον σεαυτόν, καϊκατάβηθιάπότού σταυρού, ομοίως καϊ οί αρχιερείς έμπαίζοντες είς αλλήλους μετά τών γραμματέων έλεγον, άλλους έσωσε ν, εαυτόν ού δύ- ναται σώσαι. ό Χριστός ό βασιλεύς τού 'Ισραήλ κατα- βάτω νύν άπο τού Οτανρού, ίνα ΐδωμεν καϊ πιΟτεύ- σωμεν αύτώ"

kata ton Marchon kaï oi paragontes eblaophēmonn auton, kinountes tas chephalas autōn chaï legontes, ouaï 6 katalyō n ton naon, kaï en trisïn ēmerais oikodomōn auton, sōson seauton, kaïkatabēthiapotou staurou, omoiōs kaï oi archiereis empaizontes eis allēlous meta tōn grammateōn elegon, allous esōse n, eauton ou dy- natai sōsai. o Christos o basileus tou 'Israēl kata- batō nyn apo tou Otanrou, ina ïdōmen kaï piOteu- sōmen autō"

According to Mark, “those passing by blasphemed him, shaking their heads and saying, Aha, you who destroy the temple and build it in three days, save yourself and come down from the cross. Likewise the chief priests, mocking among themselves with the scribes, said, He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross, that we may see and believe in him.”

Mark 15:29–32 (quotation, high confidence)

Notes and citation

Summary: Mark records the same mockery.

The digital text of this section is damaged (Greek without accents); translated by the Gospel.

Cite (SBL): Eusebius, Dem. ev. 10.8.53 (Dindorf 3:672; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-53). (abbreviation not yet checked)

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10.8.54Dindorf 3:672

ταύτα γάρ τί αν διαφέροι τών έν τω Ψαλμώ προαναπεφωνημένων έν τω " έγώ δέ είμι σκώληξ, χαϊ ούκ άνθρωπος, όνειδος άνθρώπων καὶ έξουδένημα λαού. πάντες οί θεωρούντές με έξεμυ- κτηρισάν με, έλάλησαν έν χείλεσιν, έκίνησαν κεφα- λήν, ηλπισεν έπι κύριον, ρυσάσθω αύτόν, σωσάτω αύτόν, ότι θέλει αύτόν.”

tauta gar ti an diapheroi tōn en tō Psalmō proanapephōnēmenōn en tō " egō de eimi skōlēx, chaï ouk anthrōpos, oneidos anthrōpōn kai exoudenēma laou. pantes oi theōrountes me exemy- ktērisan me, elalēsan en cheilesin, ekinēsan kepha- lēn, ēlpisen epi kyrion, rysasthō auton, sōsatō auton, oti thelei auton.”

For how would these differ from what was proclaimed beforehand in the Psalm: “But I am a worm and not a man, a reproach of men and despised by the people. All who see me sneered at me; they spoke with their lips, they shook the head: He hoped in the Lord; let him rescue him, let him save him, since he delights in him”?

Ps 22:6–8 (21:7-9 LXX) (quotation, high confidence)

Notes and citation

Summary: The Gospel mockery matches the Psalm exactly.

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

Cite (SBL): Eusebius, Dem. ev. 10.8.54 (Dindorf 3:672; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-54). (abbreviation not yet checked)

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10.8.55Dindorf 3:672

καϊ μή θαυμάσης εί ταύτα κατά τό πάθος τού σωτήρος ημών εΐρητό τε καϊ πεπλήρωτο, οπότε εισέτι δεύρο παρά πάοιν άν- θρώποις τοΐς μηδέπω τήν είς αύτόν πίστιν άνειλη- φοσιν ὄνείδος ανθρωπων νενομιΟται. τί γάρ άν αΐσχιον καϊ παντός όνείδονς χείρον τού σταυρωθή- ναι; άλλά καϊ έξονδένημα λαού έστι τού έκ περιτομής, παντός αύτών τού έθνους εισέτι νύν καϊ σήμερον χλενάζειν καϊ έξουδενεΐν και καταπτύειν είωθότος αύτούʼ όθεν καϊ είκότως ό άπόστολος "ημείς δΐ κη- ρύσσομεν Χριστόν έστανρωμένον, "Ιουδαίους μϊν Οκάν- δαλον, έθνεσι δ\ μωρίαν."

kaï mē thaumasēs ei tauta kata to pathos tou sōtēros ēmōn eïrēto te kaï peplērōto, opote eiseti deuro para paoin an- thrōpois toïs mēdepō tēn eis auton pistin aneilē- phosin oneidos anthrōpōn nenomiOtai. ti gar an aïschion kaï pantos oneidons cheiron tou staurōthē- nai? alla kaï exondenēma laou esti tou ek peritomēs, pantos autōn tou ethnous eiseti nyn kaï sēmeron chlenazein kaï exoudeneïn kai kataptyein eiōthotos autouʼ othen kaï eikotōs o apostolos "ēmeis dï kē- ryssomen Christon estanrōmenon, "Ioudaious mïn Okan- dalon, ethnesi d\ mōrian."

And do not wonder if these things were said and fulfilled at the passion of our Savior, since still today he is regarded as a reproach by all people who have not yet received faith in him. For what could be more shameful and worse than any reproach than to be crucified? And he is also despised by the people of the circumcision, their whole nation being accustomed still today to mock, despise, and spit upon him. Hence the apostle fittingly says, “But we preach Christ crucified, a stumbling block to Jews and folly to the nations.”

Ps 22:6 (21:7 LXX) (allusion, high confidence) · 1 Cor 1:23 (quotation, high confidence)

Notes and citation

Summary: Christ is still a reproach to unbelievers and despised by his own people, as Paul says of Christ crucified.

The digital text of this section is damaged; translated by sense. Eusebius’s polemic is translated as written.

Cite (SBL): Eusebius, Dem. ev. 10.8.55 (Dindorf 3:672; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-55). (abbreviation not yet checked)

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10.8.56Dindorf 3:672–673

καὶ τὰ ἑξῆς δὲ εἰρη- μένα ἐν τῷ Ψαλμῷ εἰσέτι καὶ νῦν εὕροις ἂν παρὰ τοῖς πολλοῖς περὶ τοῦ αὐτοῦ λεγόμενα. ταῦτα μὲν οὖν περὶ τῆς διαλαβούσης αὐτὸν εἰσέτι τότε περιστάσεως ηὔχετο. εἰδὼς δὲ μὴ χείρονα οὖσαν τῆς τοῦ θανάτου συμφορᾶς τὴν πρώτην αὑτοῦ εἰς σάρκα ἔνδεσιν καὶ τὴν ἐκ θηλείας καὶ παρθένου γένεσιν, κατὰ καιρὸν ἐν τοῖς περὶ θανάτου τῶν τῆς γενέσεως αὐτοῦ μνημονεύει λέγων πρὸς τὸς “ ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρὸς, ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου. ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας, ἐκ κοιλίας μητρός μου θεός μου εἷ σύ.”

kai ta hexēs de eirē- mena en tǭ Psalmǭ eiseti kai nyn heurois an para tois pollois peri tou autou legomena. tauta men oun peri tēs dialabousēs auton eiseti tote peristaseōs ēucheto. eidōs de mē cheirona ousan tēs tou thanatou symphoras tēn prōtēn hautou eis sarka endesin kai tēn ek thēleias kai parthenou genesin, kata kairon en tois peri thanatou tōn tēs geneseōs autou mnēmoneuei legōn pros tos “ hoti sy ei ho ekspasas me ek gastros, hē elpis mou apo mastōn tēs mētros mou. epi se eperriphēn ek mētras, ek koilias mētros mou theos mou hei sy.”

And you would find what is said next in the Psalm still said about him by the many today. These things, then, he prayed about the distress that still held him then. But knowing that his first binding into flesh and his birth from a woman and a virgin were no worse than the misfortune of death, at the right time, in speaking of death, he mentions the things of his birth, saying to the Father, “For you are the one who drew me out of the womb, my hope from my mother’s breasts; upon you I was cast from the womb; from my mother’s belly you are my God.”

Ps 22:9–10 (21:10-11 LXX) (quotation, high confidence)

Notes and citation

Summary: Knowing his incarnation was a humbling like death, Christ recalls his birth when speaking of his death.

The digital text reads πρὸς τὸς, probably for πρὸς τὸν πατέρα (“to the Father”); translated by sense.

Notes on the original text

Digital text corrected (Greek without accents): καϊ τά εξής δε είρη- → καὶ τὰ ἑξῆς δὲ εἰρη-.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.56 (Dindorf 3:672–673; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-56). (abbreviation not yet checked)

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10.8.57Dindorf 3:673

τούτων δὲ εἰκότως ἀναφέρει τὴν μνήμην εἰς παραμυθίαν τῆς τῶν παρόντων ἀπαλλαγῆς. ὥσπερ γὰρ, φησὶ, γέγονάς μου βοη- θὸς σῶμα ἀνθρώπειον ἀναλαβόντος, ὅτε καὶ ἐξ αὐτῆς τῆς κυοφορούσης με γαστρὸς σὺ αὐτὸς ὁ θεός μου καὶ πατήρ μου ὥσπερ μαιούμενος τὴν ἐμοὶ κατεσκευα- σμένην ἐξ ἁγίου πνεύματος σάρκα ἐξέσπασας, τὴν ἑαυτοῦ δύναμιν ὀρέξας, ὡς ἂν μή τις ἐνέδρα καὶ ἐπιβουλὴ ἐξ ἀντικειμένων δυνάμεων καὶ πονηρῶν πνευμάτων διαφθονουμένων τῇ εἰς ἀνθρώπους παρόδῳ μου γένοιτο· ἐπεὶ καὶ κατὰ τὴν πρώτην σύλληψιν σὺ πάλιν τὸ κατὰ γαστρὸς ἐπεσκίασας, ὡς ἂν λάθῃ τοὺς ἄρχοντας τοῦ αἰῶνος τούτου ἡ ἐξ ἁγίου πνεύματος τῆς ἁγίας παρθένου σύλληψις.

toutōn de eikotōs anapherei tēn mnēmēn eis paramythian tēs tōn parontōn apallagēs. hōsper gar, phēsi, gegonas mou boē- thos sōma anthrōpeion analabontos, hote kai ex autēs tēs kyophorousēs me gastros sy autos ho theos mou kai patēr mou hōsper maioumenos tēn emoi kateskeua- smenēn ex hagiou pneumatos sarka exespasas, tēn heautou dynamin orexas, hōs an mē tis enedra kai epiboulē ex antikeimenōn dynameōn kai ponērōn pneumatōn diaphthonoumenōn tę̄ eis anthrōpous parodǭ mou genoito; epei kai kata tēn prōtēn syllēpsin sy palin to kata gastros epeskiasas, hōs an lathę̄ tous archontas tou aiōnos toutou hē ex hagiou pneumatos tēs hagias parthenou syllēpsis.

He fittingly brings up the memory of these things as a consolation for release from his present sufferings. For as, he says, you became my helper when I took up a human body, when from the very womb that carried me you yourself, my God and Father, as a midwife, drew out the flesh prepared for me from the Holy Spirit, stretching out your own power, so that no ambush or plot might arise from the opposing powers and evil spirits who begrudged my passage among human beings; since at the first conception too you again overshadowed what was in the womb, so that the conception of the holy virgin from the Holy Spirit might escape the notice of the rulers of this age.

Ps 22:9 (21:10 LXX) (allusion, high confidence) · Luke 1:35 (allusion, high confidence) · 1 Cor 2:8 (allusion, high confidence)

Notes and citation

Summary: As the Father protected Christ at his conception and birth, hiding them from hostile powers, so he consoles him now.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.57 (Dindorf 3:673; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-57). (abbreviation not yet checked)

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10.8.58Dindorf 3:673–674

ὅπερ μέγα μυστήριον ὁ σὸς ἀρχάγγελος ἐξέφηνε Γαβριὴλ, τῇ Μαρίᾳ εἰπὼν “ πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι.’ ὥσπερ οὖν ἡ σὴ τότε τοῦ ὑψίστου δύναμις συλλαμβανόμενον μὲν ἐπεσκίασε, τικτόμενον δὲ ἐξέσπασεν ἀπὸ γαστρὸς μητρός μου, οὕτω πολλή μοι τυγχάνει παραμυθία, ὅτι καὶ τοῦ θανάτου με πολὺ μᾶλλον ἀνασπάσεις.

hoper mega mystērion ho sos archangelos exephēne Gabriēl, tę̄ Marią eipōn “ pneuma hagion epeleusetai epi se, kai dynamis hypsistou episkiasei soi.’ hōsper oun hē sē tote tou hypsistou dynamis syllambanomenon men epeskiase, tiktomenon de exespasen apo gastros mētros mou, houtō pollē moi tynchanei paramythia, hoti kai tou thanatou me poly mallon anaspaseis.

This great mystery your archangel Gabriel revealed, saying to Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” As, then, your power, the power of the Most High, then overshadowed me when I was conceived and drew me out of my mother’s womb when I was born, so it is a great consolation to me that you will much more draw me up out of death.

Luke 1:35 (quotation, high confidence)

Notes and citation

Summary: The power that overshadowed Christ’s conception and brought him to birth will draw him up from death.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.58 (Dindorf 3:673–674; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-58). (abbreviation not yet checked)

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10.8.59Dindorf 3:674

καὶ τοῦτο γε ἐλπίζων ἐπὶ σὲ πέποιθα τὸν ἐμαυτοῦ θεὸν καὶ κύριον καὶ πατέρα, καὶ πέποιθα οὐ νῦν πρῶτον ἀρξάμενος τῆς εἰς σὲ ἐλπίδος, ἀλλὰ καὶ ὅτε ἀπὸ μαστῶν μητρός μου τὴν νηπιώδη τροφὴν ἀναλαμβάνων ἐνομιζόμην ὁμοίως τοῖς τῶν ἀνθρώπων βρέφεσιν ἀτελὴς εἶναι καὶ ἄλογος· μὴ ὢν γὰρ τοιοῦτος, εἰ καὶ σῶμά μοι ὅμοιον ἀνθρώποις ἦν, ἀλλʼ οὐ καὶ τὴν δύναμιν οὐδὲ τὴν οὐσίαν τοῖς πολλοῖς ὢν ἐμφερὴς, ἄνετος δὲ καὶ ἀπόλυτος, οἶά σου τοῦ θεοῦ ἀμνὸς, καὶ ἐξ ἐκείνης τῆς ἡλικίας γαλουχούμενος, λέγω δὴ ἀπὸ μαστῶν τῆς μητρός μου.

kai touto ge elpizōn epi se pepoitha ton emautou theon kai kyrion kai patera, kai pepoitha ou nyn prōton arxamenos tēs eis se elpidos, alla kai hote apo mastōn mētros mou tēn nēpiōdē trophēn analambanōn enomizomēn homoiōs tois tōn anthrōpōn brephesin atelēs einai kai alogos; mē ōn gar toioutos, ei kai sōma moi homoion anthrōpois ēn, allʼ ou kai tēn dynamin oude tēn ousian tois pollois ōn empherēs, anetos de kai apolytos, oia sou tou theou amnos, kai ex ekeinēs tēs hēlikias galouchoumenos, legō dē apo mastōn tēs mētros mou.

And hoping for this I have trusted in you, my own God and Lord and Father; and I have trusted not beginning now for the first time to hope in you, but also when, taking infant food from my mother’s breasts, I was thought, like human babies, to be immature and without reason. For I was not such, even though I had a body like human beings; I was not like the many in power or in essence, but free and unbound, as your Lamb, O God, even from that age when I was nursed, I mean from my mother’s breasts.

Ps 22:9 (21:10 LXX) (allusion, high confidence)

Notes and citation

Summary: Christ trusted the Father even as a nursing infant, for though his body was human he was not bound like other infants.

Eusebius’s statement that Christ as an infant was “not like the many in essence” is his own Christology; translated as written.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.59 (Dindorf 3:674; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-59). (abbreviation not yet checked)

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10.8.60Dindorf 3:674

καὶ οὔπω τοῦτο μέγα τις ἡγήσεται, εἰ μάθοι ὅτι καὶ ἔτι πρότερον‘ ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας, καὶ ἀπὸ γαστρὸς μητρός μου θεός μου εἶ σύ.·· ἔτι γὰρ ἔνδον ἐν τῷ ταμείῳ τῆς κυοφορούσης με φερόμενος σὲ τὸν θεόν μου ἑώρων, ἄτε ἀσύγχυτος καὶ ἀθόλωτος ἐν τῇ τοσαύτῃ τῶν σαρκῶν κοινωνίᾳ διαμείνας, μᾶλλον δὲ ἀσώματος καὶ τότε ὢν, καὶ πάντων ἐλεύθερος δεσμῶν· οὕτως δὲ ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας, καὶ ἀπὸ γαστρὸς μητρὸς θεός μου ἦσθα, ὡς αἰσθέσθαι τῆς ἐμῆς δυνάμεως ἔτι κυοφορουμένης πρὸς τῆς ἁγίας παρθένου τὸν ἐμὸν πρόδρομον Ἰωάννην, καὶ αὐτὸν κατὰ γαστρὸς τῆς Ἐλιζαβὲτ κυοφορούμενον, ὥστε ὑπὸ τῆς ἐμῆς θεότητος κινηθέντα σκιρτῆσαι ἐν ἀγαλλιάσει καὶ πνεύματος ἁγίου πλησθῆναι.

kai oupō touto mega tis hēgēsetai, ei mathoi hoti kai eti proteron‘ epi se eperriphēn ek mētras, kai apo gastros mētros mou theos mou ei sy.;; eti gar endon en tǭ tameiǭ tēs kyophorousēs me pheromenos se ton theon mou heōrōn, ate asynchytos kai atholōtos en tę̄ tosautę̄ tōn sarkōn koinōnią diameinas, mallon de asōmatos kai tote ōn, kai pantōn eleutheros desmōn; houtōs de epi se eperriphēn ek mētras, kai apo gastros mētros theos mou ēstha, hōs aisthesthai tēs emēs dynameōs eti kyophoroumenēs pros tēs hagias parthenou ton emon prodromon Iōannēn, kai auton kata gastros tēs Elizabet kyophoroumenon, hōste hypo tēs emēs theotētos kinēthenta skirtēsai en agalliasei kai pneumatos hagiou plēsthēnai.

And one will not yet think this great, if he learns that even earlier “upon you I was cast from the womb, and from my mother’s belly you are my God.” For while still carried within the chamber of her who bore me, I saw you, my God, having remained unconfused and untroubled in so great a sharing of flesh, or rather being even then bodiless and free of all bonds. So I was cast upon you from the womb, and from my mother’s belly you were my God, so that my forerunner John, himself carried in the womb of Elizabeth, perceived my power while I was still carried by the holy virgin, so that, moved by my divinity, he leapt for joy and was filled with the Holy Spirit.

Ps 22:10 (21:11 LXX) (quotation, high confidence) · Luke 1:41 (allusion, high confidence) · Luke 1:44 (allusion, high confidence)

Notes and citation

Summary: Even in the womb the Word saw the Father, and John leapt in Elizabeth’s womb at his presence.

Eusebius’s description of the Word in the womb as “even then bodiless” is translated as written.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.60 (Dindorf 3:674; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-60). (abbreviation not yet checked)

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10.8.61Dindorf 3:674–675

τούτων οὖν ἁπάντων ἀναφέρων τὴν μνήμην, καὶ διὰ παντὸς τὸν θεόν μου καὶ πατέρα μου πρὸ τῶν ἐμῶν ὀφθαλμῶν τιθέμενος, εἰκότως καὶ κατὰ τὸν ἐνεστῶτα τοῦ περιέχοντός με πάθους καιρὸν, ὅτε σοὶ τῷ πατρὶ γενόμενος ὑπήκοος αὐθαίρετος καὶ ἑκὼν “ γέγονα σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουδένημα λαοῦ·” καὶ νῦν ὅτε πάντες οἱ θεωροῦντές μου τὸ σῶμα τῷ σταυρῷ προσηλούμενον, ἀποτρόπαιον ἡγούμενοι ὁρᾶν πρᾶγμα ἐξεμυκτήρισάν με, τοσαύτην κατʼ ἐμοῦ χλεύην καὶ διασυρμὸν καταχέοντες ὡς μὴ μόνον ἐν διανοίᾳ λογίζεσθαι καὶ ἐνθυμεῖσθαι περὶ ἐμοῦ τὰ ἀσεβῆ, ἀλλὰ καὶ ἀφόβως φθέγγεσθαι καὶ ἐν φανερῷ λαλεῖν “ ἐλάλησαν γοῦν ἐν χείλεσιν, ἐκίνησαν κεφαλὴν, λέγοντες, ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν.”

toutōn oun hapantōn anapherōn tēn mnēmēn, kai dia pantos ton theon mou kai patera mou pro tōn emōn ophthalmōn tithemenos, eikotōs kai kata ton enestōta tou periechontos me pathous kairon, hote soi tǭ patri genomenos hypēkoos authairetos kai hekōn “ gegona skōlēx kai ouk anthrōpos, oneidos anthrōpōn kai exoudenēma laou;” kai nyn hote pantes hoi theōrountes mou to sōma tǭ staurǭ prosēloumenon, apotropaion hēgoumenoi horan pragma exemyktērisan me, tosautēn katʼ emou chleuēn kai diasyrmon katacheontes hōs mē monon en dianoią logizesthai kai enthymeisthai peri emou ta asebē, alla kai aphobōs phthengesthai kai en phanerǭ lalein “ elalēsan goun en cheilesin, ekinēsan kephalēn, legontes, ēlpisen epi kyrion, rhysasthō auton.”

Recalling all these things, then, and setting my God and Father continually before my eyes, I do so fittingly also at the present time of the passion that surrounds me, when, having become obedient to you, the Father, of my own choice and willingly, “I have become a worm and not a man, a reproach of men and despised by the people”; and now, when all who see my body nailed to the cross, thinking it a sight to be shunned, have sneered at me, pouring out so much mockery and scorn upon me that they not only think and ponder impious things about me in their minds but also utter them fearlessly and speak openly: “they spoke with their lips, they shook the head, saying, He hoped in the Lord; let him rescue him.”

Phil 2:8 (allusion, high confidence) · Ps 22:6–8 (21:7-9 LXX) (quotation, high confidence)

Notes and citation

Summary: Remembering the Father’s care, Christ, willingly obedient, endures the mockery of the cross.

Notes on the original text

Digital text corrected (OCR accent error): ἐξουδἐνημα → ἐξουδένημα.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.61 (Dindorf 3:674–675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-61). (abbreviation not yet checked)

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10.8.62Dindorf 3:675

καὶ νῦν γοῦν ὅτε τὰ τοιαῦτά με περιέστηκε, σὲ τὸν πατέρα μου τὸν ἐκσπάσαντά με ἐκ γαστρὸς μητρός μου, ἐφʼ ὅν ἐπερρίφην ἐκ μήτρας, εἰς ὃν ἤλπισα ἀπὸ μαστῶν, τὸν καὶ ἀπὸ γαστρὸς μητρός μου γνωριζόμενόν μοι, καὶ γινωσκόμενον θεὸν, ἱκετεύω καὶ ἀντιβολῶ μὴ ἀποστῆναι ἀπʼ ἐμοῦ, ὅτι θλῖψις ἐγγύς.

kai nyn goun hote ta toiauta me periestēke, se ton patera mou ton ekspasanta me ek gastros mētros mou, ephʼ hon eperriphēn ek mētras, eis hon ēlpisa apo mastōn, ton kai apo gastros mētros mou gnōrizomenon moi, kai ginōskomenon theon, hiketeuō kai antibolō mē apostēnai apʼ emou, hoti thlipsis engys.

And now at any rate, when such things surround me, I beseech and entreat you, my Father, who drew me out of my mother’s womb, upon whom I was cast from the womb, in whom I hoped from the breast, who from my mother’s belly were made known to me and known as God: do not stand far from me, for affliction is near.

Ps 22:9–11 (21:10-12 LXX) (allusion, high confidence)

Notes and citation

Summary: Christ entreats the Father who cared for him from birth not to stand far off.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 10.8.62 (Dindorf 3:675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-62). (abbreviation not yet checked)

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10.8.63Dindorf 3:675

μέλλει γὰρ, φησὶ, καὶ ὅσον οὔπω πάρεστι καὶ πλησιάζει συνέχον ἤδη καὶ ἐπικείμενόν μοι τὸ πάντων ἔσχατον τῆς ὑπερβαλλούσης μου θλίψεως νέφος. οὔπω γὰρ ἐγὼ θλῖψιν ταύτην τὴν νῦν περιέχουσάν με καλῶ οὔτε τὸν σταυρὸν, οὔτε τοὺς ἐξ ἀνθρώπων ὀνειδισμοὺς, οὔτε τὰς χλεύας, οὔτε μὴν τὰ πρὸ τοῦ σταυροῦ συμβεβηκότα μοι, τὰς μάστιγας, τὰς ὕβρεις, καὶ ὅσα ἄλλα ἐπαροίνησαν εἰς ἐμὲ οἶ υἱοὶ τῶν ἀνθρώπων· ἀλλὰ γὰρ ὁρῶ τὴν μετὰ τοῦ σώματος ἀνάλυσιν κατʼ αὐτὸν τὸν θάνατον, καὶ τὴν εἰς Ἅιδου κατάβασιν πλη- σιάζουσαν, καὶ τῶν ἀντικειμένων καὶ ἐχθρῶν τῷ θεῷ δυνάμεων ἐπανάστασιν. διό φημι ὅτι θλῖψις ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν.

mellei gar, phēsi, kai hoson oupō paresti kai plēsiazei synechon ēdē kai epikeimenon moi to pantōn eschaton tēs hyperballousēs mou thlipseōs nephos. oupō gar egō thlipsin tautēn tēn nyn periechousan me kalō oute ton stauron, oute tous ex anthrōpōn oneidismous, oute tas chleuas, oute mēn ta pro tou staurou symbebēkota moi, tas mastigas, tas hybreis, kai hosa alla eparoinēsan eis eme oi huioi tōn anthrōpōn; alla gar horō tēn meta tou sōmatos analysin katʼ auton ton thanaton, kai tēn eis Haidou katabasin plē- siazousan, kai tōn antikeimenōn kai echthrōn tǭ theǭ dynameōn epanastasin. dio phēmi hoti thlipsis engys, hoti ouk estin ho boēthōn.

For it is about to come, he says, and all but present, and draws near, already pressing and lying upon me, the last cloud of all of my surpassing affliction. For I do not yet call affliction this which now surrounds me, neither the cross, nor the reproaches from men, nor the mockeries, nor indeed what happened to me before the cross, the scourges, the insults, and whatever else the sons of men did to me in their drunken violence. But I see approaching the departure from the body in death itself, and the descent into Hades, and the uprising of the powers opposed and hostile to God. That is why I say, “for affliction is near, for there is no one to help.”

Ps 22:11 (21:12 LXX) (quotation, high confidence)

Notes and citation

Summary: The affliction near at hand is not the cross but death, the descent into Hades, and the hostile powers there.

Notes on the original text

Digital text corrected (OCR error): ἐχθρόν τῷ θεῷ → ἐχθρῶν τῷ θεῷ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.63 (Dindorf 3:675; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-63). (abbreviation not yet checked)

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10.8.64Dindorf 3:675–676

πῶς γὰρ οὐχ ὑπερβάλλουσα ἢν καὶ μεγίστη θλῖψις αὕτη ἐκείνη, ἐν ᾗ οὐκ ἔστιν ὁ βοηθῶν; ὁ μὲν γὰρ ἐπὶ σωτηρίᾳ τῶν ἐν Ἅιδου ψυχῶν παρῄει ἐκ μακροῦ αἰῶνος τὴν ἄφιξιν αὐτοῦ περιμενονσών, καϊ κάτσει γε θύρας χαλκάς συντρί- ψων, καϊ μοχλούς σιδηρούς ουνθλάσων, και τους πρϊν δεομίονς Αιδου έλευθέρους άνήσωνʼ ο και γέγο- νεν, οτε πολλά σώματα τών κεκοιμημένων αγίων άνα- στάντα ουνεισηλθον αύτώ είς τήν άληθώς άγίαν τον θεού πόλινʼ

pōs gar ouch hyperballousa ēn kai megistē thlipsis hautē ekeinē, en hę̄ ouk estin ho boēthōn? ho men gar epi sōtērią tōn en Haidou psychōn parę̄ei ek makrou aiōnos tēn aphixin autou perimenonsōn, kaï katsei ge thyras chalkas syntri- psōn, kaï mochlous sidērous ounthlasōn, kai tous prïn deomions Aidou eleutherous anēsōnʼ o kai gego- nen, ote polla sōmata tōn kekoimēmenōn agiōn ana- stanta ouneisēlthon autō eis tēn alēthōs agian ton theou polinʼ

For how was that affliction not surpassing and the greatest, in which there is no one to help? For he came for the salvation of the souls in Hades, which had long awaited his coming for ages, and he went down to break the gates of bronze and shatter the bars of iron and set free those formerly bound in Hades; which also happened when many bodies of the saints who had fallen asleep arose and entered with him into the truly holy city of God.

Ps 107:16 (106:16 LXX) (allusion, high confidence) · Isa 45:2 (allusion, medium confidence) · Matt 27:52–53 (allusion, high confidence) · 1 Pet 3:19 (echo, medium confidence)

Notes and citation

Summary: Christ descended to free the souls in Hades, breaking its gates; many saints rose and entered the holy city with him.

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

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 10.8.64 (Dindorf 3:675–676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-64). (abbreviation not yet checked)

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10.8.65Dindorf 3:676

αί δΐ δυνάμεις αί άντικείμεναι προς τοΐς τών ανθρώπων κακοΐς έπεΟτρατεύοντο αύτώ, λύ- πην ού μικράν καϊ θλΐψιν αντώ παρέχουσαι, άπο- κλαομένω καϊ έπʼ αύταΐς δι ύπερβολήν άγαθότητος. αλλά γάρ τήρει τίνα τρόπον ταύτα πάντα λέλεκται, ως έκ προσώπου αύτού έν μήτρα κυοφορηθέντος, και από γαστρός μητρός γεγεννημένου, όν έφάσκομεν είναι τον άμνόν τού θεού.

ai dï dynameis ai antikeimenai pros toïs tōn anthrōpōn kakoïs epeOtrateuonto autō, ly- pēn ou mikran kaï thlïpsin antō parechousai, apo- klaomenō kaï epʼ autaïs di yperbolēn agathotētos. alla gar tērei tina tropon tauta panta lelektai, ōs ek prosōpou autou en mētra kyophorēthentos, kai apo gastros mētros gegennēmenou, on ephaskomen einai ton amnon tou theou.

But the opposing powers, besides the evils from human beings, made war on him, causing him no small grief and affliction, as he wept over them too out of surpassing goodness. But observe how all these things are said as in the person of the one carried in the womb and born from his mother’s belly, whom we said to be the Lamb of God.

John 1:29 (allusion, medium confidence)

Notes and citation

Summary: The hostile powers grieved him; all this is said in the person of the Lamb, born of Mary.

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.65 (Dindorf 3:676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-65). (abbreviation not yet checked)

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10.8.66Dindorf 3:676

τούτω γάρ καὶ συμ- βαίνει τά περϊ τό πάθος, ω§ και τά τής ένσάρκον γενέσεως ήρμοξε. τό γούν γεννηθϊν καϊ άποθνήσκειʼ τό δὲ θνήσκον ούκ άλλως θανάτου τυγχάνει ή πρό- τερον όδεύσαν διά γενέσεως.

toutō gar kai sym- bainei ta perï to pathos, ō§ kai ta tēs ensarkon geneseōs ērmoxe. to goun gennēthïn kaï apothnēskeiʼ to de thnēskon ouk allōs thanatou tynchanei ē pro- teron odeusan dia geneseōs.

For the things of the passion befit him, as the things of the birth in the flesh fitted him. At any rate, what was born also dies; and what dies does not meet death otherwise than by first having passed through birth.

Notes and citation

Summary: Passion fits the one who was born, since only what is born can die.

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.66 (Dindorf 3:676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-66). (abbreviation not yet checked)

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10.8.67Dindorf 3:676

ταύτ ουν διέξεισιν ό σωτήρ καϊ κύριος ημών, ού καθ ο άσαρκος καϊ άσώματος υπάρχει τήν φύσιν, ούδε καθʼ ο θεού λό- γος καϊ θεός έπινοεΐται, άλλά καθʼ ο οίος τε ην έν τῇ προς τον πατέρα ευχή λέγειν "ότι ού ει 6 έκσπά- σας με έκ γαστρός, η έλπίς μου άπο μαστών της μη- τρός μου. έπϊ σε έπερρίφην έκ μήτρας, από γαστρός μητρός μου θεός μου εί σύ."

taut oun diexeisin o sōtēr kaï kyrios ēmōn, ou kath o asarkos kaï asōmatos yparchei tēn physin, oude kathʼ o theou lo- gos kaï theos epinoeïtai, alla kathʼ o oios te ēn en tę̄ pros ton patera euchē legein "oti ou ei 6 ekspa- sas me ek gastros, ē elpis mou apo mastōn tēs mē- tros mou. epï se eperriphēn ek mētras, apo gastros mētros mou theos mou ei sy."

Our Savior and Lord goes through these things, then, not insofar as he is by nature without flesh and body, nor insofar as he is conceived as the Word of God and God, but insofar as he was able to say in his prayer to the Father, “For you are the one who drew me out of the womb, my hope from my mother’s breasts; upon you I was cast from the womb; from my mother’s belly you are my God.”

Ps 22:9–10 (21:10-11 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ speaks these words as man, not as the bodiless Word and God.

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.67 (Dindorf 3:676; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-67). (abbreviation not yet checked)

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10.8.68Dindorf 3:676–677

ούτος δή oun pros tw πάθει γεγονώς εύχεται τά προκείμενα προς τον πατέρα, και τοσούτων, φησϊ, μελλόντων me peri- sthsesqai αντικειμένων ένεργειών, καϊ δαιμόνων ακαθάρτων, καϊ πνευματικών πονηρίας, καϊ έπϊ πάσι τον πάντων χειρίστου αυτού δή τού άρχοντος τού αιώνος τούτου, ους τής κακίας ένεκεν θήρας πονη- ρούς όνομάξειν άξιον, και ήτοι ταύρονς αγρίους, η μόσχους, η λέοντας, η κύνας, μέλλων t e pros άπαντας ἵστασθαι, καὶ μηδὲν ἀγαθὸν εἰς αὐτοὺς ἐνεργεῖν, τῷ μηδὲν παραδέχεσθαι αὐτοὺς τῶν ἐμῶν ἀγαθῶν διʼ ἄκραν κακίας ἕξιν, ἀλλὰ μηδὲ βοηθοῦ μηδὲ συνεργοῦ τυγχάνων τινὸς τῶν προειρημένων εἰς τὸν ὑπὲρ τῶν ἐν Ἀίδου ψυχῶν ἆθλον, πῶς οὐκ ἂν εὐλόγως εἴποιμʼ ἂν καὶ ὅτι θλῖψις ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν; τὸ μὲν οὖν τὰς πονηρὰς καὶ ἀντικειμένας δυνάμεις μὴ συνεργεῖν αὐτῷ μηδὲ βοηθεῖν ἐπʼ ἀγαθὸν αὐτῷ κομιζομένῳ οὐδὲν ἦν θαυμαστόν· τὸ δὲ πάντων μέγιστον τῆς θλίψεως τῆς μάλιστα πιεζούσης αὐτὸν τοῦτʼ ἦν ἄρα, τὸ μηδένα μηδὲ τῶν αἰσίων καὶ δεξιῶν ἀγγέλων, μηδὲ μὴν τῶν θείων δυνάμεων, τολμᾶν ἐπιβαίνειν τοῖς τοῦ θανάτου βασιλείοις, μηδὲ συνεργεῖν ἐπὶ βοηθείᾳ τῶν αὐτόθι ψυχῶν.

outos dē oun pros tw pathei gegonōs euchetai ta prokeimena pros ton patera, kai tosoutōn, phēsï, mellontōn me peri- sthsesqai antikeimenōn energeiōn, kaï daimonōn akathartōn, kaï pneumatikōn ponērias, kaï epï pasi ton pantōn cheiristou autou dē tou archontos tou aiōnos toutou, ous tēs kakias eneken thēras ponē- rous onomaxein axion, kai ētoi taurons agrious, ē moschous, ē leontas, ē kynas, mellōn t e pros apantas histasthai, kai mēden agathon eis autous energein, tǭ mēden paradechesthai autous tōn emōn agathōn diʼ akran kakias hexin, alla mēde boēthou mēde synergou tynchanōn tinos tōn proeirēmenōn eis ton hyper tōn en Aidou psychōn athlon, pōs ouk an eulogōs eipoimʼ an kai hoti thlipsis engys, hoti ouk estin ho boēthōn? to men oun tas ponēras kai antikeimenas dynameis mē synergein autǭ mēde boēthein epʼ agathon autǭ komizomenǭ ouden ēn thaumaston; to de pantōn megiston tēs thlipseōs tēs malista piezousēs auton toutʼ ēn ara, to mēdena mēde tōn aisiōn kai dexiōn angelōn, mēde mēn tōn theiōn dynameōn, tolman epibainein tois tou thanatou basileiois, mēde synergein epi boētheią tōn autothi psychōn.

He, then, having come to the passion, prays these words to the Father: And since so many opposing workings are about to surround me, unclean demons and spiritual forces of wickedness, and above all the worst of all, the ruler of this age himself, whom it is right to name evil beasts because of their wickedness, whether wild bulls or calves or lions or dogs; and since I am about to stand against them all, and to do them no good, because through their extreme habit of wickedness they receive none of my good things; and since I have no helper or fellow-worker from any of those mentioned in the contest on behalf of the souls in Hades, how could I not reasonably say, “for affliction is near, for there is no one to help”? That the evil and opposing powers did not work with him or help him as he went about his good work was no wonder. But the greatest part of the affliction that pressed him hardest was this: that none even of the favourable angels on the right, nor of the divine powers, dared to set foot in the palaces of death or to work with him to help the souls there.

Eph 6:12 (allusion, high confidence) · John 12:31 (allusion, medium confidence) · Ps 22:11–13 (21:12-14 LXX) (allusion, high confidence)

Notes and citation

Summary: Facing all the demonic powers without any helper, since even good angels dared not enter the realm of death, Christ says “there is no one to help.”

The first part of the digital text is badly damaged (partly in Latin letters); translated by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.68 (Dindorf 3:676–677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-68). (abbreviation not yet checked)

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10.8.69Dindorf 3:677

μόνῳ γὰρ αὐτῷ τοῦτʼ ἀτρεμὲς ἦν, ἐπεὶ καὶ μόνῳ ἠνεῴχθησαν πύλαι θανάτου, καὶ μόνον αὐτὸν πυλωροὶ Ἃιδου ἰδόντες ἔπτηξαν, αὐτός τε ὁ τὸ κράτος ἔχων τοῦ θανάτου, ὑπεκστὰς τῶν βασιλείων θρόνων, ἅτε μόνον αὐτὸν ἐπιγνοὺς ἑαυτοῦ κύριον, ἐλάλησεν αὐτῷ δεήσει καὶ ἱκετηρίᾳ μαλακῶς, κατὰ τὰ δηλούμενα ἐν τῷ Ἰὼβ περὶ τούτων.

monǭ gar autǭ toutʼ atremes ēn, epei kai monǭ ēneǭchthēsan pylai thanatou, kai monon auton pylōroi Haidou idontes eptēxan, autos te ho to kratos echōn tou thanatou, hypekstas tōn basileiōn thronōn, hate monon auton epignous heautou kyrion, elalēsen autǭ deēsei kai hiketērią malakōs, kata ta dēloumena en tǭ Iōb peri toutōn.

For to him alone this was without fear, since for him alone the gates of death were opened, and at him alone the gatekeepers of Hades cowered when they saw him; and he himself who has the power of death, withdrawing from his royal thrones, as recognizing him alone as his lord, spoke to him with supplication and entreaty, softly, according to what is shown in Job about these things.

Job 38:17 (allusion, high confidence) · Heb 2:14 (allusion, high confidence) · Job 41:3 (40:27 LXX) (allusion, medium confidence)

Notes and citation

Summary: Only Christ could enter death without fear; its gatekeepers cowered and the devil entreated him, as Job shows.

The allusion is to Job 38:17 and to the Septuagint of Job 40:27 (English 41:3), “will he speak to you softly?”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.69 (Dindorf 3:677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-69). (abbreviation not yet checked)

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10.8.70Dindorf 3:677

πλὴν ἀλλὰ τὴν ἀσεβῆ τοῦ τυράννου καταδυναστείαν τοσοῦτον ὁρῶν ἰσχύουσαν, ὡς μηδένα ἄλλον τολμᾶν τῶν κατʼ οὐρανὸν ἐν τοῖς αὐτόθι χωρίοις συμπαρεῖναι αὐτῷ καὶ τῇ τῶν αὐτόθι ψυχῶν συνεργεῖν σωτηρίᾳ, εἰκότως φησὶν ‘‘ὅτι θλῖψις ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν, ” ἑνὸς μόνου τοῦ κἀκεῖσε βοηθεῖν αὐτῷ δυναμένου καταλελοιπότος αὐτὸν, ὡς ἂν εἰς πάντας ἀνακηρυχθείη τὸ λαμπρὸν καὶ ἐξαίρετον τῆς ἰδίας αὐτοῦ προαιρέσεως τῆς τε κατὰ πάντων νίκης.

plēn alla tēn asebē tou tyrannou katadynasteian tosouton horōn ischyousan, hōs mēdena allon tolman tōn katʼ ouranon en tois autothi chōriois sympareinai autǭ kai tę̄ tōn autothi psychōn synergein sōtērią, eikotōs phēsin ‘‘hoti thlipsis engys, hoti ouk estin ho boēthōn, ” henos monou tou kakeise boēthein autǭ dynamenou kataleloipotos auton, hōs an eis pantas anakērychtheiē to lampron kai exaireton tēs idias autou proaireseōs tēs te kata pantōn nikēs.

Yet seeing the impious domination of the tyrant so strong that no one else of those in heaven dared to be present with him in the places there and to work with him for the salvation of the souls there, he fittingly says, “for affliction is near, for there is no one to help,” since the one alone who could help him even there had left him, so that the splendour and excellence of his own choice and of his victory over all might be proclaimed to all.

Ps 22:11 (21:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Even the Father, the only possible helper, left him, so that his own choice and victory might shine out.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.70 (Dindorf 3:677; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-70). (abbreviation not yet checked)

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10.8.71Dindorf 3:677–678

καὶ ἐπειδήπερ ὁ μόνος αὐτῷ βοηθεῖν δυνάμενος οὐκ ἦν αὐτῷ τότε βοηθὸς, εἰκότως ἀρχόμενος ἔλεγε τὸ “ἠλεὶ λαμὰ σαβαχθανὶ, τοῦτʼ ἔστι θεέ μου θεέ μου, ἶνατί ἐγκατέλιπές με; συλλαμβανομένῳ μὲν οὖν καὶ κυοφορουμένῳ ὑπὸ τῆς ἁγίας παρθένου τῷ δηλουμένῳ ἡ πατρικὴ δύναμις συνῆν, ὅτε πνεῦμα ἅγιον ἐπῆλθε τῇ παρθένῳ, καὶ δύναμις ὑψίστου ἐπεσκίασεν αὐτῇ, αὐτός τε ὁ πατὴρ τὸν γεν- νώμενον, ὡς ὁ λόγος παρέστησεν ^ ἀπὸ τῆς γαστρὸς ἐξέσπασεν· ἀποδυομένου δὲ παρὰ τὸν καιρὸν τοῦ πάθους πρὸς τὴν κατὰ τοῦ θανάτου πάλην, οὐκέτι » βοηθὸς αὐτῷ παρῆν.

kai epeidēper ho monos autǭ boēthein dynamenos ouk ēn autǭ tote boēthos, eikotōs archomenos elege to “ēlei lama sabachthani, toutʼ esti thee mou thee mou, inati enkatelipes me? syllambanomenǭ men oun kai kyophoroumenǭ hypo tēs hagias parthenou tǭ dēloumenǭ hē patrikē dynamis synēn, hote pneuma hagion epēlthe tę̄ parthenǭ, kai dynamis hypsistou epeskiasen autę̄, autos te ho patēr ton gen- nōmenon, hōs ho logos parestēsen ^ apo tēs gastros exespasen; apodyomenou de para ton kairon tou pathous pros tēn kata tou thanatou palēn, ouketi » boēthos autǭ parēn.

And since the only one who could help him was not then his helper, he fittingly said at the beginning, “Eli, lama sabachthani,” that is, “My God, my God, why have you forsaken me?” When the one indicated was conceived and carried by the holy virgin, the Father’s power was with him, when the Holy Spirit came upon the virgin and the power of the Most High overshadowed her, and the Father himself drew the one born out of the womb, as the word showed; but when he stripped for the wrestling against death at the time of the passion, he was no longer present as his helper.

Ps 22:1 (21:2 LXX) (quotation, high confidence) · Luke 1:35 (allusion, high confidence)

Notes and citation

Summary: The Father helped at Christ’s conception and birth, but left him alone in the contest with death, hence the cry of abandonment.

The digital text has stray marks (^, ») in this section; they are disregarded.

Notes on the original text

Digital text corrected (OCR error): θυνάμενος → δυνάμενος; συλλαμ νομένῳ → συλλαμβανομένῳ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.71 (Dindorf 3:677–678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-71). (abbreviation not yet checked)

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10.8.72Dindorf 3:678

τοῦτο γοῦν αὐτῷ μαρτυ- ροῦντι πιστεύω τὸ γὰρ ἤλει ἤλει λαμὰ σαβα- χθανί ’ εἰρημένον αὐτῷ ἐπὶ τοῦ σταυροῦ, καὶ ὑπὸ τοῦ η·rαλμοῦ προφητικῶς ἀναπεφωνημένον, καὶ‘‘ὅτι θλῖψις ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν, ” τί ἕτερον ἐδήλου ἢ ὅτι ὡς μέγας ἀθλητὴς τοῖς τοσούτοις ἀντι- πάλοις προβεβλημένος ἦν, ἀγωνοθετοῦντος καὶ βρα- βεύοντος τοῖς γινομένοις τοῦ ἐπὶ πᾶσι θεοῦ; ἔφορον δʼ οὖν τῶν πραττομένων παρεκάλει τὸν πατέρα καὶ πάρεδρον, ὡς ἂν δεξιὸν ἀλείπτην, αὑτῷ συμπαρεῖναι, ταύτῃ μάλιστα ὅτε μηδʼ ὑπῆρχεν αὐτῷ βοηθὸς ἕτερος ἢ μόνος εἶς ὁ βραβευτὴς τῶν γινομένων.

touto goun autǭ marty- rounti pisteuō to gar ēlei ēlei lama saba- chthani ’ eirēmenon autǭ epi tou staurou, kai hypo tou ē;ralmou prophētikōs anapephōnēmenon, kai‘‘hoti thlipsis engys, hoti ouk estin ho boēthōn, ” ti heteron edēlou ē hoti hōs megas athlētēs tois tosoutois anti- palois probeblēmenos ēn, agōnothetountos kai bra- beuontos tois ginomenois tou epi pasi theou? ephoron dʼ oun tōn prattomenōn parekalei ton patera kai paredron, hōs an dexion aleiptēn, hautǭ sympareinai, tautę̄ malista hote mēdʼ hypērchen autǭ boēthos heteros ē monos eis ho brabeutēs tōn ginomenōn.

I believe him, at any rate, when he testifies to this. For what else did “Eli, Eli, lama sabachthani,” said by him on the cross and proclaimed prophetically by the Psalm, and “for affliction is near, for there is no one to help,” show, but that he had been put forward as a great athlete against so many opponents, while the God over all presided over the contest and awarded the prizes? He called on the Father, then, as overseer of what was being done and as assessor, to be present with him like a skilful trainer, especially since he had no other helper but the one alone who was judge of the contest.

Ps 22:1 (21:2 LXX) (quotation, high confidence) · Ps 22:11 (21:12 LXX) (quotation, high confidence)

Notes and citation

Summary: The cry shows Christ as an athlete facing many foes, with the Father as judge of the contest, whom he calls to stand by him.

Notes on the original text

Digital text corrected (OCR error): αὐτό βοηθὸς → αὐτῷ βοηθὸς.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.72 (Dindorf 3:678; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-72). (abbreviation not yet checked)

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10.8.73Dindorf 3:678–679

διό φησιν εὐχόμενος μὴ ἀποστῇς ἀπʼ ἐμοῦ, ὅτι θλῖψις ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν. ’ ὁρῶν δὲ ἐνθέοις ὄμμασιν ἔτι ἐπὶ τοῦ ἰκρίου προσηρτημένου αὐτῷ τοῦ σώματος τὰς ἔξωθεν ἀμφὶ τὸν ἀέρα τοῦτον ἀσάρκους καὶ ἀνθρώποις ἀοράτους δυνάμεις δίκην οἰωνῶν ὠμο- βορῶν καὶ τρόπον θηρίων περὶ αὑτὸν ἰλυσπωμένας, καὶ πρὸς τὸ μέλλον ὅσον οὔπω νεκρὸν ἔσεσθαι αὐτοῦ τὸ σῶμα, πανταχόθεν τε συρρεούσας τὰς ἀρχὰς καὶ ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦν- τος ἐν τοῖς υἱοῖς τῆς ἀπειθείας, καὶ ἔτι τοὺς ἀμφὶ τὴν γῆν διιπταμένους καθʼ ὅλης τῆς τῶν ἀνθρώπων οἰκουμένης δαίμονας, εἰκὸς δʼ ὅτι καὶ τοὺς ὑποχθο- νίους ἤδη καὶ τοὺς ἐν αὐτῷ ταρτάρῳ θῆρας ἀγρίους καὶ φοβεροὺς, περὶ ὧν Ἡσαΐας πρὸς τὸν ἐκπεπτωκότα τοῦ οὐρανοῦ ἑωσφόρον ἀποτεινόμενος ἒλεγεν “ὁ Ἃιδης κάτωθεν ἐπικράνθη συναντήσας σοι, συνηγέρθησάν σοι πάντες οἶ γίγανερς, ” ταῦτα δὴ οὖν ἅπαντα συνορῶν ἔξωθεν τὸ ἀνεσκολοπισμένον σῶμα κυκλοῦντα καὶ παρασκευαζόμενα κατʼ αὐτοῦ, τὸ σύστημα αὐτῶν διαγράφει φάσκων περιεκύκλωσάν με μόσχοι πολλοὶ, ταῦροι πίονες περιέσχον με. ἤνοιξαν ἐπʼ ἐμὲ τὸ στόμα αὑτῶν, ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος.”

dio phēsin euchomenos mē apostę̄s apʼ emou, hoti thlipsis engys, hoti ouk estin ho boēthōn. ’ horōn de entheois ommasin eti epi tou ikriou prosērtēmenou autǭ tou sōmatos tas exōthen amphi ton aera touton asarkous kai anthrōpois aoratous dynameis dikēn oiōnōn ōmo- borōn kai tropon thēriōn peri hauton ilyspōmenas, kai pros to mellon hoson oupō nekron esesthai autou to sōma, pantachothen te syrreousas tas archas kai exousias tou aeros, tou pneumatos tou nyn energoun- tos en tois huiois tēs apeitheias, kai eti tous amphi tēn gēn diiptamenous kathʼ holēs tēs tōn anthrōpōn oikoumenēs daimonas, eikos dʼ hoti kai tous hypochtho- nious ēdē kai tous en autǭ tartarǭ thēras agrious kai phoberous, peri hōn Hēsaïas pros ton ekpeptōkota tou ouranou heōsphoron apoteinomenos elegen “ho Haidēs katōthen epikranthē synantēsas soi, synēgerthēsan soi pantes oi giganers, ” tauta dē oun hapanta synorōn exōthen to aneskolopismenon sōma kyklounta kai paraskeuazomena katʼ autou, to systēma autōn diagraphei phaskōn periekyklōsan me moschoi polloi, tauroi piones perieschon me. ēnoixan epʼ eme to stoma hautōn, hōs leōn ho harpazōn kai ōryomenos.”

That is why he says in prayer, “Do not stand far from me, for affliction is near, for there is no one to help.” And seeing with divine eyes, while his body still hung on the gibbet, the powers outside, around this air, fleshless and invisible to human beings, crawling around him like flesh-eating birds and in the manner of beasts, in view of his body which was about to become a corpse; and the principalities and powers of the air, of the spirit now at work in the sons of disobedience, streaming together from every side; and further the demons flying about the earth over the whole inhabited world; and likely also those under the earth already and the wild and fearsome beasts in Tartarus itself, about which Isaiah, speaking to the morning star fallen from heaven, said, “Hades below was embittered when it met you; all the giants rose up together with you”: seeing, then, all these surrounding the impaled body from outside and preparing against him, he describes their company, saying, “Many calves surrounded me; fat bulls hemmed me in. They opened their mouth against me like a lion ravening and roaring.”

Ps 22:11–13 (21:12-14 LXX) (quotation, high confidence) · Eph 2:2 (quotation, high confidence) · Isa 14:9 (quotation, high confidence) · Isa 14:12 (allusion, high confidence)

Notes and citation

Summary: On the cross Christ saw the demonic powers of air, earth, and underworld gathering around his body like beasts, and describes them in the Psalm.

The digital text of the Isaiah quotation is damaged (“γίγανερς”); translated by the Septuagint.

Notes on the original text

Digital text corrected (OCR error): ἀποτερνόμενος → ἀποτεινόμενος.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.73 (Dindorf 3:678–679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-73). (abbreviation not yet checked)

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10.8.74Dindorf 3:679

ψυχὴν γὰρ, ὡς εἰκὸς, ἀνθρωπείαν καὶ τῶν πολλῶν παραπλησίαν, πλέον δὲ οὐδὲν ἡγούμενοι εἶναι τὴν τὸ σῶμα Ἰησοῦ κατασκηνοῦσαν, ἤνοιξαν τὸ στόμα οἶ προειρημένοι, ὡς ὁμοίως ταῖς ἄλλαις τῶν ἀνθρώπων ψυχαῖς καὶ αὐτὴν καταπιούμενοι. διό φησιν “ἤνοιξαν ἐπʼ ἐμὲ τὸ στόμα αὑτῶν ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος·”

psychēn gar, hōs eikos, anthrōpeian kai tōn pollōn paraplēsian, pleon de ouden hēgoumenoi einai tēn to sōma Iēsou kataskēnousan, ēnoixan to stoma oi proeirēmenoi, hōs homoiōs tais allais tōn anthrōpōn psychais kai autēn katapioumenoi. dio phēsin “ēnoixan epʼ eme to stoma hautōn hōs leōn ho harpazōn kai ōryomenos;”

For thinking, as is likely, that the soul dwelling in Jesus’ body was human and like the many, and nothing more, those mentioned before opened their mouth, as though they would swallow it too like the other human souls. That is why he says, “They opened their mouth against me like a lion ravening and roaring.”

Ps 22:13 (21:14 LXX) (quotation, high confidence)

Notes and citation

Summary: The powers thought Christ’s soul was ordinary and opened their mouths to swallow it like others.

Notes on the original text

Digital text corrected (OCR breathing error and repeated syllables; repeated word): καὶ καὶ τῶν πολλῶν → καὶ τῶν πολλῶν; ὡρυόμενος·” όμενος·” → ὠρυόμενος·”.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.74 (Dindorf 3:679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-74). (abbreviation not yet checked)

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10.8.75Dindorf 3:679

οἷς ἐξῆς ἐπιλέγει “ὡσεὶ ὕδωρ ἐξεχύθην.” ὅπερ αἰσθητῶς μὲν καὶ κατὰ τὴν ἱστορίαν εἴποι ἄν τις πεπληρῶσθαι, ὅτε εἷς τῶν στρατιωτῶν, κατὰ τὸν εὐαγγελιστὴν Ἰωάννην‘‘ “τοῦ ἀμνοῦ τοῦ θεοῦ λόγχη τὴν πλευρὰν ἔνυξε, καὶ ἐξῆλθεν εὐθὺς ὕδωρ καὶ αἷμα.”

hois exēs epilegei “hōsei hydōr exechythēn.” hoper aisthētōs men kai kata tēn historian eipoi an tis peplērōsthai, hote heis tōn stratiōtōn, kata ton euangelistēn Iōannēn‘‘ “tou amnou tou theou lonchē tēn pleuran enyxe, kai exēlthen euthys hydōr kai haima.”

To these he adds next, “I was poured out like water,” which one might say was fulfilled perceptibly and historically when one of the soldiers, according to John the evangelist, “pierced the side of the Lamb of God with a spear, and at once there came out water and blood.”

Ps 22:14 (21:15 LXX) (quotation, high confidence) · John 19:34 (quotation, high confidence)

Notes and citation

Summary: “Poured out like water” was fulfilled literally when water and blood flowed from Christ’s side.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.75 (Dindorf 3:679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-75). (abbreviation not yet checked)

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10.8.76Dindorf 3:679

πλὴν ἀλλὰ καὶ τὴν ὅλην τῆς πνευματικῆς φύσεως νέκρωσιν δηλοῦν ἔοικε διʼ ὧν φησιν “ὡσεὶ ὕδωρ ἐξεχύθην, καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου. ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου. ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου.”

plēn alla kai tēn holēn tēs pneumatikēs physeōs nekrōsin dēloun eoike diʼ hōn phēsin “hōsei hydōr exechythēn, kai dieskorpisthē panta ta osta mou. egenēthē hē kardia mou hōsei kēros tēkomenos en mesǭ tēs koilias mou. exēranthē hōs ostrakon hē ischys mou, kai hē glōssa mou kekollētai tǭ laryngi mou.”

Yet it also seems to show the whole deadening of his animal nature by what it says: “I was poured out like water, and all my bones were scattered. My heart became like wax melting in the midst of my belly. My strength was dried up like a potsherd, and my tongue stuck to my throat.”

Ps 22:14–15 (21:15-16 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm’s images also describe the complete death of his body.

“Animal nature” translates τῆς πνευματικῆς φύσεως, probably meaning the vital (breathing) nature of the body; the sense is uncertain.

Notes on the original text

Digital text corrected (repeated word): καὶ καὶ ἡ γλῶσσά → καὶ ἡ γλῶσσά.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.76 (Dindorf 3:679; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-76). (abbreviation not yet checked)

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10.8.77Dindorf 3:679–680

τί γὰρ ἂν ἄλλο ταῦτα πάντα σημαίνοι ἢ νεκροῦ σώματος σύστασιν; ἐπιφέρει γοῦν εὐθὺς λέγων “καὶ εἰς χοῦν θανάτου κατήγαγές με.” ταῦτα μὲν οὔπω γενόμενα προβλέπων, ὡς ἐγγὺς δὲ καὶ πλησίον ἤδη ἑστῶτα καὶ περικυκλοῦντα αὐτὸν, ἔλεγεν.

ti gar an allo tauta panta sēmainoi ē nekrou sōmatos systasin? epipherei goun euthys legōn “kai eis choun thanatou katēgages me.” tauta men oupō genomena problepōn, hōs engys de kai plēsion ēdē hestōta kai perikyklounta auton, elegen.

For what else would all these signify but the state of a dead body? At any rate, he adds at once, “And you brought me down into the dust of death.” He said these things foreseeing them before they had happened, but as near and already standing close and surrounding him.

Ps 22:15 (21:16 LXX) (quotation, high confidence)

Notes and citation

Summary: These images describe a corpse, and he foresaw his burial in the dust of death as near.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.77 (Dindorf 3:679–680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-77). (abbreviation not yet checked)

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10.8.78Dindorf 3:680

αὖθις δὲ ἐπαναλαβὼν τὰ ἤδη προπεπραγμένα εἰς τὴν τῶν μελλόντων συμβήσεσθαι παραμυθίαν, οἷα ὑπέμεινεν ἐπιβουλευθεὶς διδάσκει λέγων ‘ὅτι ἐκύκλωσάν με κύνες πολλοὶ, συναγωγὴ πονηρευομένων περιέσχον με·” διὰ τούτων, ὡς εἰκὸς, δηλῶν ὁμοῦ μὲν καὶ τοὺς στρατιώτας, ὁμοῦ δὲ καὶ τοὺς ἐκ περιτομῆς ἐπαναστάντας αὐτῷ. οἶ μὲν γὰρ στρατιῶται τοῦ Πιλάτου παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον συνήγαγον ὅλην τὴν σπεῖραν ἐπʼ αὐτὸν, καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ, καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφα- λῆς αὐτοῦ, καὶ κάλαμον ἐν τῇ χειρὶ αὐτοῦ, καὶ γονυ- πετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιζον αὐτῷ λέγοντες, χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων, καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον, καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ.

authis de epanalabōn ta ēdē propepragmena eis tēn tōn mellontōn symbēsesthai paramythian, hoia hypemeinen epibouleutheis didaskei legōn ‘hoti ekyklōsan me kynes polloi, synagōgē ponēreuomenōn perieschon me;” dia toutōn, hōs eikos, dēlōn homou men kai tous stratiōtas, homou de kai tous ek peritomēs epanastantas autǭ. oi men gar stratiōtai tou Pilatou paralabontes ton Iēsoun eis to praitōrion synēgagon holēn tēn speiran epʼ auton, kai ekdysantes auton chlamyda kokkinēn periethēkan autǭ, kai plexantes stephanon ex akanthōn epethēkan epi tēs kepha- lēs autou, kai kalamon en tę̄ cheiri autou, kai gony- petēsantes emprosthen autou enepaizon autǭ legontes, chaire ho basileus tōn Ioudaiōn, kai emptysantes eis auton elabon ton kalamon, kai etypton eis tēn kephalēn autou.

Again, taking up what had already been done, as a consolation for what was about to happen, he teaches what he endured when plotted against, saying, “For many dogs surrounded me; a gathering of evildoers hemmed me in,” showing by this, it seems, both the soldiers and those of the circumcision who rose up against him. For the soldiers of Pilate, taking Jesus into the praetorium, gathered the whole cohort against him, and stripping him put a scarlet cloak on him, and weaving a crown of thorns put it on his head, and a reed in his hand, and kneeling before him mocked him, saying, Hail, King of the Jews; and spitting on him they took the reed and struck him on the head.

Ps 22:16 (21:17 LXX) (quotation, high confidence) · Matt 27:27–30 (quotation, high confidence)

Notes and citation

Summary: The dogs and gathering of evildoers are the soldiers who mocked him and those of the circumcision who rose against him.

Cite (SBL): Eusebius, Dem. ev. 10.8.78 (Dindorf 3:680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-78). (abbreviation not yet checked)

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10.8.79Dindorf 3:680

καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα, καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι, ” μονονουχὶ ἔργῳ πληροῦντες τὸ ‘‘ὅτι ἐκύκλωσάν με κύνες πολλοὶ, συναγωγὴ πονηρευομένων περιέσχον με·” ἀλλὰ καὶ τὸ ‘ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξη- ρίθμησαν πάντα τὰ ὀστᾶ μου;’ καὶ ἔτι τὸ “αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με, ” καὶ τὸ “διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἒβαλον κλῆρον” αὖθις ἐπληροῦτο, ὅτε ἥλοις αὐτοῦ τὰς χεῖρας καὶ τοὺς πόδας τῷ σταυρῷ κατέπειραν, καὶ ὁπηνίκα τὰ ἱμάτια αὐτοῦ λαβόντες διεμερίσαντο ἑαυ- τοῖς.

kai hote enepaixan autǭ, exedysan auton tēn chlamyda, kai enedysan auton ta himatia autou, kai apēgagon auton eis to staurōsai, ” mononouchi ergǭ plērountes to ‘‘hoti ekyklōsan me kynes polloi, synagōgē ponēreuomenōn perieschon me;” alla kai to ‘ōryxan cheiras mou kai podas mou, exē- rithmēsan panta ta osta mou?’ kai eti to “autoi de katenoēsan kai epeidon me, ” kai to “diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron” authis eplērouto, hote hēlois autou tas cheiras kai tous podas tǭ staurǭ katepeiran, kai hopēnika ta himatia autou labontes diemerisanto heau- tois.

“And when they had mocked him, they stripped him of the cloak and put his own clothes on him, and led him away to crucify him,” all but fulfilling in deed “For many dogs surrounded me; a gathering of evildoers hemmed me in.” And further, “They dug my hands and my feet; they counted all my bones,” and also “And they looked and stared at me,” and “They divided my garments among themselves, and for my clothing they cast lots,” were fulfilled again when they fixed his hands and feet to the cross with nails, and when they took his clothes and divided them among themselves.

Matt 27:31 (quotation, high confidence) · Ps 22:16–18 (21:17-19 LXX) (quotation, high confidence)

Notes and citation

Summary: The soldiers’ mockery, the nailing, and the division of his clothes fulfilled the Psalm.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.79 (Dindorf 3:680; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-79). (abbreviation not yet checked)

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10.8.80Dindorf 3:680–681

ὁ γοῦν Ἰωάννης ἱστορεῖ λέγων‘ οἱ οὖν στρα- τιῶται, ὅτε ἐσταύρωσαν τὸν Ἰησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ, καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος. τὸν χιτῶνα δὲ, ὅτι ἄρραφος ἦν, ἐκ τῶν ἄνωθεν ὑφαντὸς διʼ ὅλου, εἷπον πρὸς ἀλλήλους, μὴ σχίσωμεν αὐτὸν, ἀλλὰ λάχωμεν περὶ αὐτοῦ τίνος ἔσται, ἵνα πληρωθῇ ἡ γραφὴ ἡ λέγουσα, διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.” οἶ μὲν οὖν στρατιῶται ταῦτα ἐποίουν.

ho goun Iōannēs historei legōn‘ hoi oun stra- tiōtai, hote estaurōsan ton Iēsoun, elabon ta himatia autou, kai epoiēsan tessara merē, hekastǭ stratiōtę̄ meros. ton chitōna de, hoti arraphos ēn, ek tōn anōthen hyphantos diʼ holou, heipon pros allēlous, mē schisōmen auton, alla lachōmen peri autou tinos estai, hina plērōthę̄ hē graphē hē legousa, diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron.” oi men oun stratiōtai tauta epoioun.

John, at any rate, records it, saying, “So the soldiers, when they had crucified Jesus, took his clothes and made four parts, a part for each soldier. But the tunic, since it was seamless, woven from the top throughout, they said to one another, Let us not tear it, but cast lots for it to see whose it will be, so that the Scripture might be fulfilled which says, They divided my garments among themselves, and for my clothing they cast lots.” This, then, the soldiers did.

John 19:23–24 (quotation, high confidence) · Ps 22:18 (21:19 LXX) (quotation, high confidence)

Notes and citation

Summary: John records the soldiers dividing the garments and casting lots for the tunic, fulfilling the Psalm.

Cite (SBL): Eusebius, Dem. ev. 10.8.80 (Dindorf 3:680–681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-80). (abbreviation not yet checked)

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10.8.81Dindorf 3:681

καὶ ὁ Ματθαῖος δὲ τοῖς γεγενημένοις τοῦτον τὸν τρόπον μαρτυρεῖ λέγων ‘‘σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια αὐτοῦ, βαλόντες κλῆρον, ἳνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου, διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον, καὶ καθήμενοι ἐτήρουν αὐτόν.

kai ho Matthaios de tois gegenēmenois touton ton tropon martyrei legōn ‘‘staurōsantes de auton diemerisanto ta himatia autou, balontes klēron, hina plērōthę̄ to rhēthen dia tou prophētou, diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron, kai kathēmenoi etēroun auton.

And Matthew too bears witness to the events in this way, saying, “And having crucified him they divided his garments, casting lots, so that what was spoken through the prophet might be fulfilled: They divided my garments among themselves, and for my clothing they cast lots. And sitting down they kept watch over him.”

Textual problem in this passage: see the notes.

Matt 27:35–36 (quotation, high confidence) · Ps 22:18 (21:19 LXX) (quotation, high confidence)

Notes and citation

Summary: Matthew likewise records the casting of lots for his garments.

The fulfilment formula is found in some manuscripts of Matthew 27:35.

Cite (SBL): Eusebius, Dem. ev. 10.8.81 (Dindorf 3:681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-81). (abbreviation not yet checked)

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10.8.82Dindorf 3:681

κύνες δὲ ἦσαν κυκλοῦντες αὐτὸν καὶ συναγωγὴ πονηρευομένων, οἷ ἐκ περιτομῆς ἄρχοντες τῶν Ἰουδαίων, οἵ τε γραμματεῖς καὶ οἶ ἀρχιερεῖς, καὶ οἶ Φαρισαῖοι, οἶ καὶ τὸ πᾶν ἀνασείσαντες πλῆθος ἐξαιτήσασθαι τὸ αἷμα αὐτοῦ καθʼ ἑαυτῶν καὶ κατὰ τῶν ἰδίων τέκνων.

kynes de ēsan kyklountes auton kai synagōgē ponēreuomenōn, hoi ek peritomēs archontes tōn Ioudaiōn, hoi te grammateis kai oi archiereis, kai oi Pharisaioi, oi kai to pan anaseisantes plēthos exaitēsasthai to haima autou kathʼ heautōn kai kata tōn idiōn teknōn.

And the dogs surrounding him and the gathering of evildoers were the rulers of the Jews from the circumcision, the scribes and the chief priests and the Pharisees, who also stirred up the whole multitude to call down his blood on themselves and on their own children.

Ps 22:16 (21:17 LXX) (allusion, high confidence) · Matt 27:20 (allusion, high confidence) · Matt 27:25 (allusion, high confidence)

Notes and citation

Summary: The dogs and evildoers are the Jewish rulers who stirred the crowd to call his blood upon themselves.

Eusebius’s polemic is translated as written.

Cite (SBL): Eusebius, Dem. ev. 10.8.82 (Dindorf 3:681; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-82). (abbreviation not yet checked)

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10.8.83Dindorf 3:681–682

σαφῶς γοῦν ὁ Ἠσαίας κύνας αὐτοὺς ἀποκαλεῖ φάσκων “πάντες κύνες ἐνεοὶ, οὐ δυνάμενοι ὑλακτεῖν.’ δέον γὰρ αὐτοὺς, εἰ καὶ μὴ ποιμένων τρόπον ἀνειλήφεσαν, ἀλλὰ δίκην γοῦν ἀγαθῶν κυνῶν τὴν τοῦ δεσπότου λογικὴν ποίμνην καὶ τὰ πρόβατα τοῦ οἴκου Ἰσραὴλ φυλάττοντας ἐπιστημονικῶς ὑλακτεῖν, σαίνοντας μὲν καὶ ἐπιγινώσκοντας τὸν ἑαυτῶν δεσπότην καὶ ἀρχιποίμενα, πάσῃ τε φυλακῇ τὴν πεπιστευμένην αὑτοῖς ποίμνην φρουροῦντας, ὑλακτεῖν δὲ, εἰ ἄρα, κατὰ τῶν ἔξωθεν ἐπιβουλευόντων τῇ ποίμνῃ· οἶ δὲ κυνῶν τρόπον ἐνεῶν ὡς ἀληθῶς καὶ μεμηνότων τοὺς ὑλαγμοὺς ἔφερον, τὰ πρόβατα τοῦ ποιμένος ἐξαγριοῦντες, ὥστε εἰκότως αὐτοῖς ἁρμόζειν τὸ “περιεκύκλωσάν με κύνες πολλοὶ, συναγωγὴ πονηρευομένων περιέσχον με.

saphōs goun ho Ēsaias kynas autous apokalei phaskōn “pantes kynes eneoi, ou dynamenoi hylaktein.’ deon gar autous, ei kai mē poimenōn tropon aneilēphesan, alla dikēn goun agathōn kynōn tēn tou despotou logikēn poimnēn kai ta probata tou oikou Israēl phylattontas epistēmonikōs hylaktein, sainontas men kai epiginōskontas ton heautōn despotēn kai archipoimena, pasę̄ te phylakę̄ tēn pepisteumenēn hautois poimnēn phrourountas, hylaktein de, ei ara, kata tōn exōthen epibouleuontōn tę̄ poimnę̄; oi de kynōn tropon eneōn hōs alēthōs kai memēnotōn tous hylagmous epheron, ta probata tou poimenos exagriountes, hōste eikotōs autois harmozein to “periekyklōsan me kynes polloi, synagōgē ponēreuomenōn perieschon me.

Isaiah, at any rate, plainly calls them dogs, saying, “All are dumb dogs, not able to bark.” For they ought, even if they had not taken on the character of shepherds, at least like good dogs to guard the master’s rational flock and the sheep of the house of Israel and to bark with understanding, fawning on and recognizing their own master and chief shepherd, and guarding the flock entrusted to them with every watchfulness, and barking, if at all, against those outside who plotted against the flock. But they, truly in the manner of dumb and mad dogs, raised their barking, making the shepherd’s sheep wild, so that “Many dogs surrounded me; a gathering of evildoers hemmed me in” fittingly applies to them.

Isa 56:10 (quotation, high confidence) · 1 Pet 5:4 (allusion, medium confidence) · Ps 22:16 (21:17 LXX) (quotation, high confidence)

Notes and citation

Summary: Isaiah calls Israel’s leaders dumb dogs; instead of guarding the flock they barked at the chief shepherd.

Eusebius’s polemic is translated as written.

Notes on the original text

Digital text corrected (missing accent; stray period and accent): εἰ ἂρα. κατὰ → εἰ ἄρα, κατὰ; τὰ πρόβατα του ποιμένος → τὰ πρόβατα τοῦ ποιμένος.

Cite (SBL): Eusebius, Dem. ev. 10.8.83 (Dindorf 3:681–682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-83). (abbreviation not yet checked)

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10.8.84Dindorf 3:682

καὶ πάντες δὲ οἱ εἰς δεῦρο τὸν ὅμοιον τρόπον ἐκείνοις διαπραττόμενοι ἐν τῷ βλασφημεῖν καὶ ὑλακτεῖν τὸν Χριστὸν τοῦ θεοῦ οὐκ ἂν ἀλλότριοι ἐκείνων λογισθεῖεν· ἀλλὰ καὶ οἶ δίκην τῶν τότε ἀσεβούντων στρατιωτῶν ἀνασταυροῦντες τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντες οὐκ ἂν τῆς ἐκείνων μακρὰν γένοιντο διαθέσεως.

kai pantes de hoi eis deuro ton homoion tropon ekeinois diaprattomenoi en tǭ blasphēmein kai hylaktein ton Christon tou theou ouk an allotrioi ekeinōn logistheien; alla kai oi dikēn tōn tote asebountōn stratiōtōn anastaurountes ton huion tou theou kai paradeigmatizontes ouk an tēs ekeinōn makran genointo diatheseōs.

And all who to this day act like them in blaspheming and barking at the Christ of God would not be counted strangers to them; and those who, like the impious soldiers of that time, crucify the Son of God again and hold him up to contempt would not be far from their disposition.

Heb 6:6 (allusion, high confidence)

Notes and citation

Summary: All who still blaspheme Christ or crucify him afresh share the guilt of his first enemies.

Cite (SBL): Eusebius, Dem. ev. 10.8.84 (Dindorf 3:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-84). (abbreviation not yet checked)

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10.8.85Dindorf 3:682

πάντες οὖν εἰσέτι καὶ νῦν οἱ τὸ σῶμα τοῦ Χριστοῦ, τουτέστι τὴν ἐκκλησίαν, λωβώμενοι, χεῖρας αὐτοῦ καὶ πόδας καὶ προσέτι τὰ ὀστέα διαχειρίζονται, εἴ γε πάντες ‘ἓν σῶμά ἐσμεν ἐν Χριστῷ, ὁ δὲ καθʼ εἷς ἀλλήλων μέλη, καὶ οὐκ ἂν εἴποι ἡ κεφαλὴ τοῖς ποσὶ, χρείαν ὑμῶν οὐκ ἔχω, ὡς οὐδὲ ταῖς χερσὶν οἶ ὀφθαλμοί.”

pantes oun eiseti kai nyn hoi to sōma tou Christou, toutesti tēn ekklēsian, lōbōmenoi, cheiras autou kai podas kai proseti ta ostea diacheirizontai, ei ge pantes ‘hen sōma esmen en Christǭ, ho de kathʼ heis allēlōn melē, kai ouk an eipoi hē kephalē tois posi, chreian hymōn ouk echō, hōs oude tais chersin oi ophthalmoi.”

All, then, who still now maltreat the body of Christ, that is, the church, lay hands on his hands and feet and his bones too, since we all “are one body in Christ, and individually members of one another,” and “the head cannot say to the feet, I have no need of you, nor the eyes to the hands.”

Rom 12:5 (quotation, high confidence) · 1 Cor 12:21 (quotation, high confidence)

Notes and citation

Summary: Those who harm the church, Christ’s body, harm his hands, feet, and bones.

Notes on the original text

Digital text corrected (OCR diacritic error): ‘ἐ̔ν σῶμά → ‘ἓν σῶμά.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 10.8.85 (Dindorf 3:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-85). (abbreviation not yet checked)

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10.8.86Dindorf 3:682

κατὰ γοῦν τοὺς καιροὺς τῶν διωγμῶν εἴ ποτέ τινα κατὰ τῶν μελῶν τοῦ Χριστοῦ πρὸς τῶν ἐχθρῶν καὶ πολεμίων ἐνεργοῖτο, εἴποι ἂν καὶ περὶ αὐτὸν οὐκ ἀκαίρως τὸ “ὤρυξαν χεῖράς μου, καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με.”

kata goun tous kairous tōn diōgmōn ei pote tina kata tōn melōn tou Christou pros tōn echthrōn kai polemiōn energoito, eipoi an kai peri auton ouk akairōs to “ōryxan cheiras mou, kai podas mou, exērithmēsan panta ta osta mou. autoi de katenoēsan kai epeidon me.”

At any rate, in times of persecution, if anything is ever done by enemies and adversaries against the members of Christ, he might say about himself too, not unfittingly, “They dug my hands and my feet; they counted all my bones. And they looked and stared at me.”

Ps 22:16–17 (21:17-18 LXX) (quotation, high confidence) · Acts 9:4 (echo, medium confidence)

Notes and citation

Summary: In persecutions Christ can say of his members, “They dug my hands and feet.”

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 10.8.86 (Dindorf 3:682; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-86). (abbreviation not yet checked)

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10.8.87Dindorf 3:682–683

τότε δὲ καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμὸν αὐτοῦ βάλλουσι κλῆρον, ὅτε τὸν τοῦ λόγου κόσμον, ἤτοι τὰς λέξεις τῶν θείων γραφῶν, ἄλλοτε ἄλλως ἕκαστος διαφθείρων ἐπισπᾶται, καὶ ὅτε τὰς περὶ αὐτοῦ δόξας διαστρόφοις διδασκαλίαις ἀπολαμβάνουσιν, ὁποῖα σύνηθες τοῖς ἀθέοις αἱρεσιώταις ποιεῖν. ἐπὶ πᾶσι τούτοις πρὸς τὸν ἑαυτοῦ θεὸν καὶ κύριον καὶ πατέρα τὴν εὐ- χὴν ἀποτείνας ἐπιφέρει λέγων “σὺ δὲ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου.”

tote de kai diamerizontai ta himatia autou heautois, kai epi ton himatismon autou ballousi klēron, hote ton tou logou kosmon, ētoi tas lexeis tōn theiōn graphōn, allote allōs hekastos diaphtheirōn epispatai, kai hote tas peri autou doxas diastrophois didaskaliais apolambanousin, hopoia synēthes tois atheois hairesiōtais poiein. epi pasi toutois pros ton heautou theon kai kyrion kai patera tēn eu- chēn apoteinas epipherei legōn “sy de, kyrie, mē makrynę̄s tēn boētheian mou.”

And they divide his garments among themselves and cast lots for his clothing when each, corrupting it in a different way, drags off the adornment of the Word, that is, the words of the divine Scriptures, and when they take up the opinions about him with perverse teachings, as the godless heretics are accustomed to do. After all these, stretching out his prayer to his God and Lord and Father, he adds, “But you, Lord, do not keep your help far off.”

Ps 22:18–19 (21:19-20 LXX) (quotation, high confidence)

Notes and citation

Summary: Heretics divide Christ’s garments by corrupting Scripture and teaching falsely about him; then he prays for help.

Topics: Heresy, Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 10.8.87 (Dindorf 3:682–683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-87). (abbreviation not yet checked)

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10.8.88Dindorf 3:683

ὡς γὰρ εἰς βραχὺ καταλειφθεὶς πρὸς τὴν τοῦ ἀγῶνος ἐπίδειξιν, καὶ μόνος δίχα βοηθοῦ πρὸς τὸν θάνατον ἀποδυσάμενος, εὖ εἰδὼς τὴν βοήθειαν τὴν παρὰ τοῦ πατρὸς οὐκ ἂλλως αὑτῷ γενήσεσθαι ἢ διὰ τῆς ἐκ νεκρῶν ἀναστάσεως, εἰκότως ἐπὶ τοῦ παρόντος εὔχεται διεξόδου τυχεῖν τῆς τῶν ἀντιπάλων παρατάξεως. διό φησι “σὺ δὲ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου, εἰς τὴν ἀντίληψίν μου πρόσσχες.”

hōs gar eis brachy kataleiphtheis pros tēn tou agōnos epideixin, kai monos dicha boēthou pros ton thanaton apodysamenos, eu eidōs tēn boētheian tēn para tou patros ouk allōs hautǭ genēsesthai ē dia tēs ek nekrōn anastaseōs, eikotōs epi tou parontos euchetai diexodou tychein tēs tōn antipalōn parataxeōs. dio phēsi “sy de, kyrie, mē makrynę̄s tēn boētheian mou, eis tēn antilēpsin mou prossches.”

For having been left for a short time for the display of the contest, and having stripped alone without a helper for the fight with death, knowing well that the help from the Father would come to him in no other way than through the resurrection from the dead, he fittingly prays for the present to break through the battle line of his opponents. That is why he says, “But you, Lord, do not keep your help far off; attend to my support.”

Ps 22:19 (21:20 LXX) (quotation, high confidence)

Notes and citation

Summary: Left alone to fight death, Christ prays for the Father’s help, which would come through the resurrection.

Notes on the original text

Digital text corrected (OCR breathing error): εἰς τὴν άντίληψίν → εἰς τὴν ἀντίληψίν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.88 (Dindorf 3:683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-88). (abbreviation not yet checked)

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10.8.89Dindorf 3:683

διὰ γὰρ τῆς σῆς βοηθείας ἡ ἀντίληψίς μοι γενήσεται, διʼ ἣν ἀντίληψιν ὁ πᾶς εἰκότως προγέγραπται Ψαλμὸς ὑπὲρ τῆς ἑωθινῆς ἀντιλήψεως. εἰς τὴν ἀντίληψιν τοιγαροῦν πρόσσχες, παρέχων μοι τὴν ὅσον οὔπω κατὰ τὴν ἕω τῆς ἐκ νεκρῶν ἀναστάσεως ἀντίληψιν, ἧς ἐλπίζω τεύξεσθαι, ἐπὰν μὴ μακρύνας μου αὐτὴν ‘ῥύσῃ ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου· ἐπὰν σώσῃς με ἐκ στόματος λέοντος, καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου.”

dia gar tēs sēs boētheias hē antilēpsis moi genēsetai, diʼ hēn antilēpsin ho pas eikotōs progegraptai Psalmos hyper tēs heōthinēs antilēpseōs. eis tēn antilēpsin toigaroun prossches, parechōn moi tēn hoson oupō kata tēn heō tēs ek nekrōn anastaseōs antilēpsin, hēs elpizō teuxesthai, epan mē makrynas mou autēn ‘rhysę̄ apo rhomphaias tēn psychēn mou, kai ek cheiros kynos tēn monogenē mou; epan sōsę̄s me ek stomatos leontos, kai apo keratōn monokerōtōn tēn tapeinōsin mou.”

For through your help my support will come, the support for whose sake the whole Psalm has fittingly been entitled “Concerning the help at dawn.” Attend, then, to my support, granting me the support of the resurrection from the dead that is all but here at dawn, which I hope to obtain when, not keeping it far off, you “rescue my soul from the sword, and my only one from the hand of the dog; when you save me from the mouth of the lion, and my lowliness from the horns of unicorns.”

Ps 22:19–21 (21:20-22 LXX) (quotation, high confidence)

Notes and citation

Summary: The “support” is the resurrection at dawn, for which he prays to be rescued from sword, dog, lion, and unicorns.

Notes on the original text

Digital text corrected (OCR accent error; OCR error): κάτα τὴν ἕω → κατὰ τὴν ἕω; νεδρῶν → νεκρῶν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.89 (Dindorf 3:683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-89). (abbreviation not yet checked)

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10.8.90Dindorf 3:683

διʼ ὧν ἡγοῦμαι αὐτὸν τὰς καταχθονίους αἰνίττεσθαι δυνάμεις, ὧν οὐ καθʼ ἡμὰς ἂν εἴη κατʼ εἶδος διαστείλασθαι καὶ διελεῖν, ὅπως ἡ μέν τις αὐτῶν ῥομφαία οὖσα ἀνετείνετο κατὰ τῆς ψυχῆς τοῦ σωτῆρος ἡμῶν, ἡ δέ τις κύων οὖσα θανάτῳ τὴν θανατηφόρον χεῖρα προυβάλλετο, εἰς τὸ καθάψασθαι αὐτῆς.

diʼ hōn hēgoumai auton tas katachthonious ainittesthai dynameis, hōn ou kathʼ hēmas an eiē katʼ eidos diasteilasthai kai dielein, hopōs hē men tis autōn rhomphaia ousa aneteineto kata tēs psychēs tou sōtēros hēmōn, hē de tis kyōn ousa thanatǭ tēn thanatēphoron cheira prouballeto, eis to kathapsasthai autēs.

By these I think he hints at the powers under the earth, which it would not be for us to distinguish and divide by kind: how one of them, being a sword, was raised against the soul of our Savior, and another, being a dog, put forward its death-bearing hand to seize it.

Ps 22:20 (21:21 LXX) (allusion, high confidence)

Notes and citation

Summary: The sword and dog are powers of the underworld that assailed Christ’s soul.

Cite (SBL): Eusebius, Dem. ev. 10.8.90 (Dindorf 3:683; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-90). (abbreviation not yet checked)

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10.8.91Dindorf 3:683–684

διό φησι ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου.· ἄλλη δέ τις πονηρὰ καὶ τῶν ἐκεῖσε θηρίων ἡγουμένη δύναμις, λέων προσαγορευομένη, τὸ πλατὺ καὶ ἀχανὲς τοῦ θανάτου στόμα διανοίξασα, μετὰ ἄλλων τῶν εἰς Ἃιδου κατιόντων καὶ τὴν αὐτοῦ ψυχὴν καταπιεῖν ὥρμητο, ὥσπερ οὖν πάλαι πρότερον κατέπιεν ὁ θάνατος ἰσχύσας, οὐχ ἓτερος ὢν τοῦ ἐνταῦθα λέοντος τοῦ τὸ στόμα κατὰ τοῦ θῆσωτῆρος ἡμῶν ἀνοίξαντος, ἀφʼ οὗ καὶ αὐτοῦ σωθῆναι τὸν πατέρα παρακαλεῖ λέγων σῶσόν με ἐκ στόματος λέοντος.

dio phēsi rhysai apo rhomphaias tēn psychēn mou, kai ek cheiros kynos tēn monogenē mou.; allē de tis ponēra kai tōn ekeise thēriōn hēgoumenē dynamis, leōn prosagoreuomenē, to platy kai achanes tou thanatou stoma dianoixasa, meta allōn tōn eis Haidou kationtōn kai tēn autou psychēn katapiein hōrmēto, hōsper oun palai proteron katepien ho thanatos ischysas, ouch heteros ōn tou entautha leontos tou to stoma kata tou thēsōtēros hēmōn anoixantos, aphʼ hou kai autou sōthēnai ton patera parakalei legōn sōson me ek stomatos leontos.

That is why he says, “Rescue my soul from the sword, and my only one from the hand of the dog.” And another evil power, leader of the beasts there, called a lion, opening the broad, gaping mouth of death, rushed to swallow his soul too with the others going down to Hades, just as long before “death prevailed and swallowed”; this is none other than the lion here who opened his mouth against our Savior, from whom too he asks the Father to be saved, saying, “Save me from the mouth of the lion.”

Ps 22:20–21 (21:21-22 LXX) (quotation, high confidence) · Isa 25:8 (allusion, high confidence)

Notes and citation

Summary: The lion is death itself, which sought to swallow Christ’s soul as it had swallowed others.

“Death prevailed and swallowed” is the Septuagint of Isaiah 25:8. The digital text has a garbled word (θῆσωτῆρος); translated by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.91 (Dindorf 3:683–684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-91). (abbreviation not yet checked)

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10.8.92Dindorf 3:684

εἶεν δʼ ἂν καὶ ἄλλαι τινὲς πονηραὶ καὶ θεομάχοι δυνάμεις τῷ μονοκέρωτι τοῦ θεοῦ ἀντιπράττουσαι καὶ ἀντιπαρεξάγειν αὐτὸν ἐπιχειροῦσαι, ἀφʼ ὧν καὶ αὐτῶν ὁ τοῦ θεοῦ μονόκερως, αὐτὸς ὁ κύριος ἡμῶν μόνον τὸν πατέρα κέρας ἔχων, τὴν ἑαυτοῦ ταπείνωσιν ῥυσθῆναι ἀξιοῖ, λέγων “καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου.”

eien dʼ an kai allai tines ponērai kai theomachoi dynameis tǭ monokerōti tou theou antiprattousai kai antiparexagein auton epicheirousai, aphʼ hōn kai autōn ho tou theou monokerōs, autos ho kyrios hēmōn monon ton patera keras echōn, tēn heautou tapeinōsin rhysthēnai axioi, legōn “kai apo keratōn monokerōtōn tēn tapeinōsin mou.”

And there may be some other evil powers fighting against God, acting against God’s unicorn and trying to array themselves against him; from these too God’s unicorn, our Lord himself, who has the Father alone as his horn, asks that his lowliness be rescued, saying, “and my lowliness from the horns of unicorns.”

Ps 22:21 (21:22 LXX) (quotation, high confidence)

Notes and citation

Summary: Other hostile powers are the unicorns; Christ, whose one horn is the Father, prays to be rescued from them.

Cite (SBL): Eusebius, Dem. ev. 10.8.92 (Dindorf 3:684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-92). (abbreviation not yet checked)

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10.8.93Dindorf 3:684

ποίαν δὲ ταπείνωσιν ἢ ταύτην αὐτὴν, καθʼ ἣν “ἐν μορφῇ θεοῦ ὑπάρχων ἐταπείνωσεν ἑαυτὸν καὶ ἐκένωσε, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ;" ἀλλὰ γὰρ ἐπὶ τοσοῦτον κατελθὼν, καὶ μέχρι τούτου φθάσας, λέγω δὴ μέχρι τῆς ἐν τῷ Ἃιδῃ ῥομφαίας, καὶ τῆς χειρὸς τοῦ αὐτόθι λεγομένου κυνός· ὃθεν καὶ παῖδας Ἑλλήνων εἰκὸς τοιοῦτόν τινα παρακούσαντας κύνα θανάτου, καὶ τοῦτον τρικέφαλον ἀναζωγραφεῖν·) καὶ μέχρι δὲ τῶν φαρύγγων τοῦ προδεδηλωμένου λέοντος ἐλθὼν, καὶ τὴν ταπείνωσιν αὑτοῦ τοῖς ἀντιπάλοις καὶ θεομάχοις μονοκέρωσιν ὑποστρώσας, καὶ ἐπὶ τοῦτό γε τέλος τὴν πᾶσαν οἰκονομίαν τῆς ἑαυτοῦ κενώσεως τε καὶ ταπεινώσεως στήσας, κἄπειτα εὐξάμενος ἤδη λοιπὸν τυχεῖν τῆς βοηθείας καὶ τῆς παρὰ τοῦ πατρὸς ἀντιλήψεως, ἐπιλέγει “σὺ δὲ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου, εἰς τὴν ἀντίληψίν μου πρόσσχες.

poian de tapeinōsin ē tautēn autēn, kathʼ hēn “en morphę̄ theou hyparchōn etapeinōsen heauton kai ekenōse, genomenos hypēkoos mechri thanatou, thanatou de staurou?" alla gar epi tosouton katelthōn, kai mechri toutou phthasas, legō dē mechri tēs en tǭ Haidę̄ rhomphaias, kai tēs cheiros tou autothi legomenou kynos; hothen kai paidas Hellēnōn eikos toiouton tina parakousantas kyna thanatou, kai touton trikephalon anazōgraphein;) kai mechri de tōn pharyngōn tou prodedēlōmenou leontos elthōn, kai tēn tapeinōsin hautou tois antipalois kai theomachois monokerōsin hypostrōsas, kai epi touto ge telos tēn pasan oikonomian tēs heautou kenōseōs te kai tapeinōseōs stēsas, kapeita euxamenos ēdē loipon tychein tēs boētheias kai tēs para tou patros antilēpseōs, epilegei “sy de, kyrie, mē makrynę̄s tēn boētheian mou, eis tēn antilēpsin mou prossches.

What lowliness but that very one according to which, “being in the form of God, he humbled himself and emptied himself, becoming obedient to death, even death on a cross”? But having come down so far, and reached this point, I mean the sword in Hades and the hand of the dog said to be there (hence the children of the Greeks, it seems, having misheard of some such dog of death, paint it as three-headed), and having come to the very throat of the lion mentioned before, and having laid his lowliness beneath the unicorns that are his opponents and fight against God, and having set the whole dispensation of his emptying and humiliation at this end, then, praying at last to obtain help and support from the Father, he adds, “But you, Lord, do not keep your help far off; attend to my support.”

Phil 2:6–8 (quotation, high confidence) · Ps 22:19 (21:20 LXX) (quotation, high confidence)

Notes and citation

Summary: Having humbled himself even to Hades and its powers, Christ prays for the Father’s help.

The “three-headed dog of death” is Cerberus of Greek myth, which Eusebius suggests arose from a garbled report of this power.

Notes on the original text

Digital text corrected (OCR accent error; OCR error; repeated word): ἀναζωγραφεῖν·) ζωγραφεῖν·) → ἀναζωγραφεῖν·); μονοκὲρωσιν → μονοκέρωσιν; μακύνῃς → μακρύνῃς.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.93 (Dindorf 3:684; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-93). (abbreviation not yet checked)

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10.8.94Dindorf 3:684–685

καὶ τοῦτʼ εἰπὼν οὐκ εἰς μακρὸν ἐπηκόου τοῦ πατρὸς τυγχάνει, μὴ μακρυνθέντος, μηδὲ τὸ βραχύτατον ὑπερθεμένου, αὐτοῖς δὲ ἔργοις μονονουχὶ φήσαντος αὐτῷ “ἔτι λαλοῦντός σου, ἐρῶ, ἰδοὺ πάρειμι.” καὶ δὴ τοῦτʼ αἰσθόμενος, τῆς τε πατρικῆς βοηθείας, καθάπερ ηὔξατο, τυχὼν, ἐντεῦθεν λοιπὸν ἀπάρχεται τοῦ ἐπινικίου ὕμνου, ὑπὲρ τῆς ἑωθινῆς ἀντιλήψεως τὸν Ψαλμὸν ποιούμενος, ἐν οἶς φησι ‘’διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε.

kai toutʼ eipōn ouk eis makron epēkoou tou patros tynchanei, mē makrynthentos, mēde to brachytaton hyperthemenou, autois de ergois mononouchi phēsantos autǭ “eti lalountos sou, erō, idou pareimi.” kai dē toutʼ aisthomenos, tēs te patrikēs boētheias, kathaper ēuxato, tychōn, enteuthen loipon aparchetai tou epinikiou hymnou, hyper tēs heōthinēs antilēpseōs ton Psalmon poioumenos, en ois phēsi ‘’diēgēsomai to onoma sou tois adelphois mou, en mesǭ ekklēsias hymnēsō se.

And having said this, he soon finds the Father listening, not keeping far off nor delaying in the least, but in the very deeds all but saying to him, “While you are still speaking I will say, Behold, I am here.” And perceiving this, and having obtained his Father’s help as he prayed, from here on he begins the hymn of victory, making the Psalm concerning the help at dawn, in the words, “I will tell your name to my brothers; in the midst of the assembly I will sing your praise.”

Isa 58:9 (quotation, high confidence) · Ps 22:22 (21:23 LXX) (quotation, high confidence)

Notes and citation

Summary: The Father answers at once; Christ then begins the victory hymn: “I will tell your name to my brothers.”

Notes on the original text

Digital text corrected (OCR error): ‘’θιηγήσομαι → ‘’διηγήσομαι.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.94 (Dindorf 3:684–685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-94). (abbreviation not yet checked)

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10.8.95Dindorf 3:685

πρώτοις μὲν οὖν τοῖς ἑαυτοῦ μαθηταῖς καὶ ἀποστόλοις ἐπαγγέλλεται τὰ τῆς ἐπʼ αὐτῷ χαρᾶς καὶ ἀγαλλιάσεως εὐαγγελίσεσθαι, ἀδελφοὺς αὐτοὺς ὀνομάζων·

prōtois men oun tois heautou mathētais kai apostolois epangelletai ta tēs epʼ autǭ charas kai agalliaseōs euangelisesthai, adelphous autous onomazōn;

First, then, he promises to announce the good news of the joy and gladness over him to his own disciples and apostles, calling them brothers;

Ps 22:22 (21:23 LXX) (allusion, high confidence)

Notes and citation

Summary: He first proclaims the good news to his disciples, whom he calls brothers.

Cite (SBL): Eusebius, Dem. ev. 10.8.95 (Dindorf 3:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-95). (abbreviation not yet checked)

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10.8.96Dindorf 3:685

οἷς ἀκόλουθα καὶ ὁ Ματθαῖος διδάσκει λέγων “καὶ ἰδοὺ ὁ Ἰησοῦς ἀπήντησεν αὐταῖς, δηλονότι ταῖς ἀμφὶ τὴν Μαγδαληνὴν Μαρίαν, λέγων, χαίρετε. αἷ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας, καὶ προσεκύνησαν αὐτῶ. τότε λέγει αὐταῖς ὁ Ἰησοῦς, μὴ φοβεῖσθε, ὑπάγετε, ἀπαγγείλατε τοῖς ἀδελφοῖς μου, ἔνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν κἀκεῖ με ὂψονται.”

hois akoloutha kai ho Matthaios didaskei legōn “kai idou ho Iēsous apēntēsen autais, dēlonoti tais amphi tēn Magdalēnēn Marian, legōn, chairete. hai de proselthousai ekratēsan autou tous podas, kai prosekynēsan autō. tote legei autais ho Iēsous, mē phobeisthe, hypagete, apangeilate tois adelphois mou, ena apelthōsin eis tēn Galilaian kakei me opsontai.”

in keeping with which Matthew too teaches, saying, “And behold, Jesus met them” (clearly the women with Mary Magdalene) “saying, Greetings. And they came up and took hold of his feet and worshipped him. Then Jesus said to them, Do not be afraid; go, tell my brothers to go away into Galilee, and there they will see me.”

Matt 28:9–10 (quotation, high confidence)

Notes and citation

Summary: The risen Christ tells the women to announce to his “brothers,” fulfilling the Psalm.

Notes on the original text

Digital text corrected (OCR error; stray mark inside a word): ἀκόουθα → ἀκόλουθα; Ἰησοῦσ → Ἰησοῦς; Μαρρίαν → Μαρίαν; λέγ·ει → λέγει.

Cite (SBL): Eusebius, Dem. ev. 10.8.96 (Dindorf 3:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-96). (abbreviation not yet checked)

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10.8.97Dindorf 3:685

ὁ Ἰωάννης δὲ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν εἰσάγει καὶ αὐτὸς τὸν Ἰησοῦν λέγοντα πρὸς τὴν Μαριάμ “μή μου ἅπτου· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου, καὶ εἰπὲ αὐτοῖς, ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν, καὶ θεόν μου καὶ θεὸν ὑμῶν.”

ho Iōannēs de meta tēn ek nekrōn anastasin eisagei kai autos ton Iēsoun legonta pros tēn Mariam “mē mou haptou; oupō gar anabebēka pros ton patera mou; poreuou de pros tous adelphous mou, kai eipe autois, anabainō pros ton patera mou kai patera hymōn, kai theon mou kai theon hymōn.”

John too, after the resurrection from the dead, presents Jesus saying to Mary, “Do not touch me, for I have not yet ascended to my Father; but go to my brothers and say to them, I am ascending to my Father and your Father, and my God and your God.”

John 20:17 (quotation, high confidence)

Notes and citation

Summary: In John the risen Jesus also calls the disciples his brothers.

Notes on the original text

Digital text corrected (OCR error): ἀνάσασιν → ἀνάστασιν.

Cite (SBL): Eusebius, Dem. ev. 10.8.97 (Dindorf 3:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-97). (abbreviation not yet checked)

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10.8.98Dindorf 3:685

πρώτοις μὲν οὖν τοῖς ἀποστόλοις αὑτοῦ, οὓς ἰδίους ἀδελφοὺς ὀνομάζει, τὸ ὄνομα τοῦ πατρὸς διηγήσεσθαί φησι· μετὰ δὲ ἐκείνους, τάξει καὶ ἀκολουθίᾳ τὴν καθʼ ὅλης τῆς οἰκουμένης ἐπὶ τῷ ὀνόματι αὐτοῦ συστᾶσαν ἐκκλησίαν διδάξειν τὸν πατρικὸν ὕμνον ἐπαγγέλλεται.

prōtois men oun tois apostolois hautou, hous idious adelphous onomazei, to onoma tou patros diēgēsesthai phēsi; meta de ekeinous, taxei kai akolouthią tēn kathʼ holēs tēs oikoumenēs epi tǭ onomati autou systasan ekklēsian didaxein ton patrikon hymnon epangelletai.

First, then, he says he will tell the Father’s name to his apostles, whom he calls his own brothers; after them, in order and sequence, he promises to teach the Father’s hymn to the church established in his name throughout the whole world.

Ps 22:22 (21:23 LXX) (allusion, high confidence)

Notes and citation

Summary: Christ declares the Father’s name first to the apostles, then to the worldwide church.

Cite (SBL): Eusebius, Dem. ev. 10.8.98 (Dindorf 3:685; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-98). (abbreviation not yet checked)

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10.8.99Dindorf 3:685–686

ὥσπερ γὰρ εἴ τις ἐν μέσῳ μαθητῶν διεξοδεύοι λόγους ἐπὶ σοφίᾳ διαπρέπων διδάσκαλος ὑπὲρ τοῦ κἀκείνους ἀκούσαντας προσυπακοῦσαι, τὸν αὐτὸν τρόπον καὶ αὐτὸς ἐν μέσῳ ἐκκλησίας, Φηςὶν, ὑμνήσω σε, ὑπὲρ τοῦ μαθοῦσαν τὴν ἐκκλησίαν καὶ ἀκούσασαν παρʼ αὐτοῦ, ὃν προσήκει τρόπον, μηκέθʼ ὡς τὸ πρὶν τοὺς δαίμονας, ἀλλʼ αὐτὸν μόνον τὸν πάντων θεὸν διὰ τοῦ καταγγείλαντος αὐτὸν ἀνυμνεῖν.

hōsper gar ei tis en mesǭ mathētōn diexodeuoi logous epi sophią diaprepōn didaskalos hyper tou kakeinous akousantas prosypakousai, ton auton tropon kai autos en mesǭ ekklēsias, Phēsin, hymnēsō se, hyper tou mathousan tēn ekklēsian kai akousasan parʼ autou, hon prosēkei tropon, mēkethʼ hōs to prin tous daimonas, allʼ auton monon ton pantōn theon dia tou katangeilantos auton anymnein.

For just as a teacher distinguished for wisdom might go through discourses in the midst of his disciples so that they, having heard, might follow in obedience, in the same way he too, he says, “in the midst of the assembly I will sing your praise,” so that the church, having learned and heard from him in the fitting way, might no longer, as before, hymn the demons, but through him who proclaimed him, the God of all alone.

Ps 22:22 (21:23 LXX) (quotation, high confidence) · Heb 2:12 (allusion, medium confidence)

Notes and citation

Summary: As a teacher among disciples, Christ sings the Father’s praise in the church so that it may worship God alone.

Notes on the original text

Digital text corrected (OCR error): διδάδκαλος → διδάσκαλος; ἐκκληςίαν → ἐκκλησίαν; προςήκει → προσήκει.

Cite (SBL): Eusebius, Dem. ev. 10.8.99 (Dindorf 3:685–686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-99). (abbreviation not yet checked)

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10.8.100Dindorf 3:686

ταῦτα πράξειν ὑποσχόμενος σφόδρα ἀκολούθως ἐντεῦθεν ἤδη προστάττει τῇ ἐκκλησία καὶ τοῖς αὑτοῦ ἀδελφοῖς ὑμνεῖν τὸν πατέρα. διό φησιν “οἱ φοβούμενοι τὸν κύριον αἰνέσατε αὐτὸν, ἅπαν τὸ σπέρμα Ἰακὼβ δοξάσατε αὐτόν.

tauta praxein hyposchomenos sphodra akolouthōs enteuthen ēdē prostattei tę̄ ekklēsia kai tois hautou adelphois hymnein ton patera. dio phēsin “hoi phoboumenoi ton kyrion ainesate auton, hapan to sperma Iakōb doxasate auton.

Having promised to do these things, very consistently he now commands the church and his brothers to hymn the Father. That is why he says, “You who fear the Lord, praise him; all the seed of Jacob, glorify him.

Ps 22:23 (21:24 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ commands the church to praise the Father.

Notes on the original text

Digital text corrected (OCR accent error): δίο φησιν → διό φησιν.

Cite (SBL): Eusebius, Dem. ev. 10.8.100 (Dindorf 3:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-100). (abbreviation not yet checked)

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10.8.101Dindorf 3:686

καὶ φοβηθήτωσαν ἀπʼ αὐτοῦ ἅπαν τὸ σπέρμα Ἰσραὴλ, ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισε τῇ δεήσει τοῦ πτωχοῦ, οὐδὲ ἀπέστρεψε τὸ πρόσωπον αὑτοῦ ἀπʼ ἐμοῦ, καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέ μου.” διʼ ὧν σαφῶς παρέστησε τῶν προωνομασμένων κακῶν τὴν ἀπαλλαγήν.

kai phobēthētōsan apʼ autou hapan to sperma Israēl, hoti ouk exoudenōsen oude prosōchthise tę̄ deēsei tou ptōchou, oude apestrepse to prosōpon hautou apʼ emou, kai en tǭ kekragenai me pros auton eisēkouse mou.” diʼ hōn saphōs parestēse tōn proōnomasmenōn kakōn tēn apallagēn.

And let all the seed of Israel fear him, for he has not despised nor been offended at the petition of the poor, nor turned his face away from me; and when I cried to him he heard me.” By these words he plainly presented his release from the evils named before.

Ps 22:23–24 (21:24-25 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm shows he was heard and released from the evils described.

Notes on the original text

Digital text corrected (OCR accent error): εἰσήκουσέ μοῦ → εἰσήκουσέ μου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 10.8.101 (Dindorf 3:686; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/10-8-45/#p-10-8-101). (abbreviation not yet checked)

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