Demonstration of the Gospel 3.4.21–3.4.50

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 30 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 3, chapter 4

3.4.21Dindorf 3:164

Καὶ δὴ σκεψώμεθα ὅσων καὶ οἵων σὺν ἀνθρώποις τὰς διατριβὰς πεποιημένος παραδόξων γέγονε ποιητὴς ἔργων, τοτὲ μὲν λεπροὺς τὸ σῶμα δυνάμει θείᾳ καθαίρων, τοτὲ δὲ προστάγματι λόγου τοὺς ἐν ἀνθρώποις δαίμονας ἐλαύνων, καὶ ἄλλοτε πάλιν νοσηλευομένοις καὶ παντοίοις ἀσθενειῶν εἴδεσι καταπονουμένοις τὴν ἴασιν ἀφθόνως δωρούμενος.

Kai dē skepsōmetha hosōn kai hoiōn syn anthrōpois tas diatribas pepoiēmenos paradoxōn gegone poiētēs ergōn, tote men leprous to sōma dynamei theią kathairōn, tote de prostagmati logou tous en anthrōpois daimonas elaunōn, kai allote palin nosēleuomenois kai pantoiois astheneiōn eidesi kataponoumenois tēn iasin aphthonōs dōroumenos.

Let us consider, then, how many and what wonderful works he performed while living among men: at one time cleansing lepers in body by divine power, at another driving out by the command of his word the demons in men, and again freely granting healing to the sick and to those worn down by every kind of infirmity.

Notes and citation

Summary: Jesus healed lepers, cast out demons, and cured the sick.

Cite (SBL): Eusebius, Dem. ev. 3.4.21 (Dindorf 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-21). (abbreviation not yet checked)

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

3.4.22Dindorf 3:164

καὶ ποτὲ μὲν ἔφησε παραλυτικῷ “ἀναστὰς ἆρον τὸν κράβατόν σου, καὶ περιπάτει, ” ὁ δὲ τὸ κελευσθὲν ἐποίει.

kai pote men ephēse paralytikǭ “anastas aron ton krabaton sou, kai peripatei, ” ho de to keleusthen epoiei.

And once he said to a paralytic, “Rise, take up your bed and walk,” and he did as commanded.

Mark 2:11 (quotation, high confidence) · John 5:8 (quotation, medium confidence)

Notes and citation

Summary: Jesus healed a paralytic by his word.

Mark 2:11 (cf. John 5:8).

Cite (SBL): Eusebius, Dem. ev. 3.4.22 (Dindorf 3:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-22). (abbreviation not yet checked)

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3.4.23Dindorf 3:164–165

τυφλοῖς δὲ πάλιν ἄλλοτε τὰ βλεπτικὰ τοῦ φωτὸς ἐχαρίζετο· ἤδη δέ ποτε καὶ αἱμορροοῦσα γυνὴ μακραῖς ἐτῶν περιόδοις πρὸς τοῦ πάθους κατατρυχομένη, ἐπειδὴ ἑώρα μυρία πλήθη κυκλοῦντα αὐτὸν, καὶ μηδαμῶς ἐπιτρέποντα αὐτῇ γονυπετῆσαι προσελ- θούσῃ τοῦ τε πάθους τὴν ἀπαλλαγὴν ἐξαιτήσασθαι, ἀλλὰ καὶ ἄκρου τοῦ ἱματίου προσψαῦσαι μόνον δια- νοηθεῖσα ὑποδύνει, καὶ τοῦ κρασπέδου ἐπιλαβομένη ὁμοῦ καὶ τῆς τῶν κακῶν ἰάσεως ἐπελάβετο, παρα- χρῆμά τε ὑγιὴς ἦν, τῆς τοῦ σωτῆρος ἡμῶν ἐνθέου δυνάμεως δεῖγμα μέγιστον ἐπικομιζομένη.

typhlois de palin allote ta bleptika tou phōtos echarizeto; ēdē de pote kai haimorroousa gynē makrais etōn periodois pros tou pathous katatrychomenē, epeidē heōra myria plēthē kyklounta auton, kai mēdamōs epitreponta autę̄ gonypetēsai prosel- thousę̄ tou te pathous tēn apallagēn exaitēsasthai, alla kai akrou tou himatiou prospsausai monon dia- noētheisa hypodynei, kai tou kraspedou epilabomenē homou kai tēs tōn kakōn iaseōs epelabeto, para- chrēma te hygiēs ēn, tēs tou sōtēros hēmōn entheou dynameōs deigma megiston epikomizomenē.

At other times again he granted to the blind the power of seeing the light. And once a woman with a flow of blood, worn down by the disease for long cycles of years, since she saw countless crowds surrounding him and in no way allowing her to come and fall at his knees and ask for release from the disease, thinking only to touch the edge of his garment, slipped through; and taking hold of the fringe she took hold at once of the cure of her ills, and was immediately well, carrying away a very great proof of our Savior’s divine power.

Mark 5:25–29 (allusion, high confidence) · Matt 9:20–22 (allusion, medium confidence)

Notes and citation

Summary: Jesus healed the blind and the woman who touched his garment.

Mark 5:25–29 (cf. Matt 9:20–22).

Cite (SBL): Eusebius, Dem. ev. 3.4.23 (Dindorf 3:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-23). (abbreviation not yet checked)

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3.4.24Dindorf 3:165

ἄλλος δέ τις βασιλικὸς ἀνὴρ κακῶς ἔχοντα τὸν παῖδα προσ- πεσὼν τῷ Ἰησοῦ παραχρῆμα σῶον ἀπελάμβανεν· καὶ θυγατέρα πάλιν ἄλλος, Ἰουδαίων δὲ ἀρχισυνά- γωγος ἦν, ἀλλʼ οὗτος ἤδη καὶ θανοῦσαν.

allos de tis basilikos anēr kakōs echonta ton paida pros- pesōn tǭ Iēsou parachrēma sōon apelambanen; kai thygatera palin allos, Ioudaiōn de archisyna- gōgos ēn, allʼ houtos ēdē kai thanousan.

Another, a royal official, falling before Jesus for his son who was ill, received him back at once safe and well; and again another, a ruler of the Jewish synagogue, received his daughter, though she was already dead.

John 4:46–53 (allusion, high confidence) · Mark 5:22–42 (allusion, high confidence)

Notes and citation

Summary: Jesus healed the official’s son and raised the synagogue ruler’s daughter.

John 4:46–53; Mark 5:22–42.

Cite (SBL): Eusebius, Dem. ev. 3.4.24 (Dindorf 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-24). (abbreviation not yet checked)

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3.4.25Dindorf 3:165

τί δεῖ λέγειν ὡς τεταρταῖος ἄλλος δυνάμει τοῦ Ἰησοῦ νεκρὸς ἠγείρετο; ἢ ὡς ἐπὶ θαλάττης, οἷα ἐπὶ λεωφόρου γῆς, τὰς πορείας ἤνυεν ποιούμενος, τῶν αὐτοῦ μαθητῶν ἐμπλεόντων, καὶ ὡς χειμασθέντων ἐπετίμησε τῇ θα- λάσσῃ καὶ τῷ κλύδωνι καὶ τοῖς ἀνέμοις, καὶ πάντα γε ἔστη παραχρῆμα, οἷα δεσπότου φωνὴν καταπτή- ξαντα;

ti dei legein hōs tetartaios allos dynamei tou Iēsou nekros ēgeireto? ē hōs epi thalattēs, hoia epi leōphorou gēs, tas poreias ēnyen poioumenos, tōn autou mathētōn empleontōn, kai hōs cheimasthentōn epetimēse tę̄ tha- lassę̄ kai tǭ klydōni kai tois anemois, kai panta ge estē parachrēma, hoia despotou phōnēn kataptē- xanta?

Why need I say how another, dead four days, was raised by the power of Jesus? Or how he made his way on the sea as on a highway of land while his disciples were sailing, and how, when they were storm-tossed, he rebuked the sea and the surge and the winds, and all was still at once, as if cowering at a master’s voice?

John 11:39–44 (allusion, high confidence) · Matt 14:25 (allusion, high confidence) · Matt 8:26 (allusion, high confidence)

Notes and citation

Summary: Jesus raised Lazarus, walked on the sea, and calmed the storm.

John 11:17–44; Matt 14:25; Matt 8:26.

Cite (SBL): Eusebius, Dem. ev. 3.4.25 (Dindorf 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-25). (abbreviation not yet checked)

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3.4.26Dindorf 3:165

πέντε δὲ χιλιάδας ἀνδρῶν συνεπιπαρόν- τος μυρίου ἄλλου γυναικῶν τε καὶ παίδων πλήθους ἐκ πέντε τὸν ἀριθμὸν ἄρτων εἰς κόρον πληρώσας, ὡς καὶ περιττὰ τοσαῦτα, ὅσα ἱκανὰ ἦν πληρῶσαι δώδεκα κοφίνους λαβεῖν, τίνα οὐκ ἂν ἐκπλήξειεν ^ καὶ ἐπὶ ζήτησίν γε εἰκότως τῆς κατʼ αὐτὸν ἀπορρήτου δυνά- μεως ἐκκαλέσεται; ἀλλʼ ἵνα μή μοι τὰ νῦν ὁ λόγος εἰς μακρὸν μῆκος ἐκτείνοιτο, ἐπὶ πᾶσιν ἐκκείσθω ὁ αὐτοῦ θάνατος, οὐ κοινὸς τοῖς λοιποῖς ἀνθρώποις γεγενημένος.

pente de chiliadas andrōn synepiparon- tos myriou allou gynaikōn te kai paidōn plēthous ek pente ton arithmon artōn eis koron plērōsas, hōs kai peritta tosauta, hosa hikana ēn plērōsai dōdeka kophinous labein, tina ouk an ekplēxeien ^ kai epi zētēsin ge eikotōs tēs katʼ auton aporrētou dyna- meōs ekkalesetai? allʼ hina mē moi ta nyn ho logos eis makron mēkos ekteinoito, epi pasin ekkeisthō ho autou thanatos, ou koinos tois loipois anthrōpois gegenēmenos.

And having filled to satisfaction five thousand men, besides a countless crowd of women and children, from five loaves, so that the leftovers were enough to fill twelve baskets, whom would he not astonish, and fittingly call out to seek his secret power? But so that my discourse may not now stretch to great length, let his death be set out above all, which was not like that of other men.

Matt 14:15–21 (allusion, high confidence)

Notes and citation

Summary: The feeding of the five thousand astonishes; Jesus’ death too was unlike others’.

Matt 14:15–21.

Notes on the original text

Digital text corrected (OCR ε for ι): ἀλλʼ ἔνα μή → ἀλλʼ ἵνα μή.

Cite (SBL): Eusebius, Dem. ev. 3.4.26 (Dindorf 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-26). (abbreviation not yet checked)

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3.4.27Dindorf 3:165–166

οὐ γὰρ νόσῳ διαφθαρεὶς, ἀλλʼ οὐδὲ βρόχῳ ἢ πυρὶ, οὐδὲ μὴν κατʼ αὐτὸ τοῦ σταυ- ῥοῦ τὸ τρόπαιον ὁμοίως τοῖς λοιποῖς κακούργοις ὑπο- τμηθεὶς σιδήρῳ τὰ σκέλη, οὐδὲ ὅλως πρός τινος ἀν- θρώπων παθών τι τῶν ἀναιρεῖν εἰωθότων βίαιον ὑπέμεινε τελευτὴν, ἀλλʼ ὡς αὐτὸ μόνον ἑκὼν παρε- δίδου τοῖς ἐπιβουλεύουσι τὸ σῶμα ἀνωρθοῦτο μὲν ἀπὸ γῆς αὐτίκα, κἄπειτα ἐπὶ τοῦ ἰκρίου φωνήσας μέγα, καὶ τῷ πατρὶ παρατιθεὶς τὸ πνεῦμα, εἰπὼν αὐτοῖς ῥήμασιν ‘‘πάτερ εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου, ’ οὕτως ἄφετος καὶ ἐλεύθερος αὐτὸς ἀφʼ ἑαυτοῦ τὴν ἐκ τοῦ σώματος ἀναχώρησιν ἐποιεῖτο.

ou gar nosǭ diaphthareis, allʼ oude brochǭ ē pyri, oude mēn katʼ auto tou stau- rhou to tropaion homoiōs tois loipois kakourgois hypo- tmētheis sidērǭ ta skelē, oude holōs pros tinos an- thrōpōn pathōn ti tōn anairein eiōthotōn biaion hypemeine teleutēn, allʼ hōs auto monon hekōn pare- didou tois epibouleuousi to sōma anōrthouto men apo gēs autika, kapeita epi tou ikriou phōnēsas mega, kai tǭ patri paratitheis to pneuma, eipōn autois rhēmasin ‘‘pater eis cheiras sou paratithemai to pneuma mou, ’ houtōs aphetos kai eleutheros autos aphʼ heautou tēn ek tou sōmatos anachōrēsin epoieito.

For he did not perish by disease, nor by noose or fire, nor on the very trophy of the cross did he have his legs cut through with iron like the other criminals, nor at all did he undergo a violent death suffering any of the things that usually kill men at the hands of others; but when he had simply given up his body willingly to those plotting against him, he was lifted up from the earth at once, and then on the scaffold, crying out with a loud voice and committing his spirit to the Father, saying in these very words, “Father, into your hands I commit my spirit,” so, released and free, he made his departure from the body of himself.

John 19:31–33 (allusion, high confidence) · Luke 23:46 (quotation, high confidence)

Notes and citation

Summary: Jesus did not die like others; he gave up his spirit freely to the Father.

John 19:31–33; Luke 23:46 (Ps 31:5). Eusebius stresses that Jesus’ departure from the body was voluntary; translated as written.

Notes on the original text

Digital text corrected (OCR misreading): οὐiδ̀ βρόχῳ → οὐδὲ βρόχῳ; ὑπέμ“νε → ὑπέμεινε.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.4.27 (Dindorf 3:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-27). (abbreviation not yet checked)

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3.4.28Dindorf 3:166

εἶτα δὲ τοῦ σώματος αὐτοῦ ληφθέντος πρὸς τῶν γνωρίμων καὶ τῇ προσηκούσῃ παραδοθέντος ταφῇ, τριταῖος αὖθις ἀπελάμβανε τοῦτο, ὁ πρὶν ἀναχωρήσας ἑκών.

eita de tou sōmatos autou lēphthentos pros tōn gnōrimōn kai tę̄ prosēkousę̄ paradothentos taphę̄, tritaios authis apelambane touto, ho prin anachōrēsas hekōn.

Then, when his body had been taken by his acquaintances and given proper burial, on the third day he took it back again, he who had willingly departed before.

John 10:17–18 (echo, medium confidence)

Notes and citation

Summary: After his burial Jesus took back his body on the third day.

John 10:17–18.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.4.28 (Dindorf 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-28). (abbreviation not yet checked)

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3.4.29Dindorf 3:166

καὶ δείκνυσί γε πάλιν αὐτὸς ἑαυτὸν ἔνσαρκον, ἔνσωμον, αὐτὸν ἐκεῖνον οἷος καὶ τὸ πρὶν ἢν τοῖς οἰκείοις μαθηταῖς, οἶς καὶ ἐπὶ βραχὺ ὁμιλήσας, καί τινα συνδιατρίψας χρόνον, ἄνεισιν ὅθεν καὶ παρῆν, ὑπʼ ὀφθαλμοῖς αὐτῶν τὴν εἰς οὐρανοὺς πορείαν στειλάμενος· οἷς δὴ καὶ ὑποθήκας περὶ τῶν πρακτέων παραδοὺς διδασκάλους τῶν ἐθνῶν ἁπάντων τῆς ἀνωτάτω θεοσεβείας ἀπέφηνεν.

kai deiknysi ge palin autos heauton ensarkon, ensōmon, auton ekeinon hoios kai to prin ēn tois oikeiois mathētais, ois kai epi brachy homilēsas, kai tina syndiatripsas chronon, aneisin hothen kai parēn, hypʼ ophthalmois autōn tēn eis ouranous poreian steilamenos; hois dē kai hypothēkas peri tōn prakteōn paradous didaskalous tōn ethnōn hapantōn tēs anōtatō theosebeias apephēnen.

And he showed himself again in flesh, in body, the very same as he was before, to his own disciples; and having conversed with them briefly and spent some time with them, he went up to where he had come from, making his journey to heaven before their eyes. To them he also gave instructions about what to do, and appointed them teachers of all the nations in the supreme worship of God.

Acts 1:3 (allusion, high confidence) · Acts 1:9 (allusion, high confidence) · Matt 28:19–20 (allusion, high confidence)

Notes and citation

Summary: The risen Jesus appeared bodily to his disciples, ascended, and sent them to teach all nations.

Acts 1:3, 9; Matt 28:19–20.

Notes on the original text

Digital text corrected (letters transposed in the digital text): ἔνσακρον → ἔνσαρκον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.4.29 (Dindorf 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-29). (abbreviation not yet checked)

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3.4.30Dindorf 3:166

τοιαῦτα ἢν τοῦ σωτῆρος ἡμῶν τὰ πολυύμνητα τῆς ἀρετῆς θαύματα· ταῦτα τῆς ἐν αὐτῷ θεότητος τὰ τεκμήρια· ταῦτα καὶ αὐτοὶ λογισμῷ σώφρονι τεθαυμάκαμεν, βεβασανισμένῃ τε καὶ ἐξητασμένῃ τῇ κρίσει κατεδεξάμεθα.

toiauta ēn tou sōtēros hēmōn ta polyymnēta tēs aretēs thaumata; tauta tēs en autǭ theotētos ta tekmēria; tauta kai autoi logismǭ sōphroni tethaumakamen, bebasanismenę̄ te kai exētasmenę̄ tę̄ krisei katedexametha.

Such were the much-praised wonders of our Savior’s virtue; these the proofs of the divinity in him; these we too have wondered at with sober reasoning, and accepted with a judgment tested and examined.

Notes and citation

Summary: These wonders prove Christ’s divinity and have been accepted with tested judgment.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.4.30 (Dindorf 3:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-30). (abbreviation not yet checked)

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3.4.31Dindorf 3:166–167

ἐξήτασται παρʼ ἡμῖν καὶ βεβασάνισται ταῦτα καὶ διʼ ἑτέρων πραγμάτων ἐναργῶν πάντα ἀνακαλυπτόντων λόγον, διʼ ὧν αὐτὸς ὁ κύριος ἡμῶν εἰσέτι καὶ νῦν οἷς ἂν κρίνειεν μικρά τινα τῆς αὐτοῦ δυνάμεως παραφαίνειν εἴωθε, πλὴν ἀλλὰ καὶ τῆς λογικωτέρας μεθόδου, ἣν προσάγειν εἰώθαμεν τοῖς οὐ παραδεχομένοις τὰ προειρημένα, ἀλλʼ ἤτοι παντελῶς ἀπιστοῦσιν αὐτοῖς καὶ μηδὲν καθόλου γεγονέναι τοιοῦτον πρὸς αὐτοῦ φάσκουσιν, ἢ γεγονέναι μὲν, γοητείᾳ δὲ ἄλλως ἐπὶ πλάνῃ τῶν ὁρώντων, ὡς ἂν ὑπʼ ἀνδρὸς πλάνου, ἐπιθέσθαι. εἰ δὲ χρὴ καὶ ἐπὶ τοῦ παρόντος βραχέα πρὸς τοὺς δεδηλωμένους ἐνστῆναι, οὐκ ἀπολειψόμεθα σπουδῆς, ἄλλως δέ πως αὐτοῖς ἀπαντήσομεν.

exētastai parʼ hēmin kai bebasanistai tauta kai diʼ heterōn pragmatōn enargōn panta anakalyptontōn logon, diʼ hōn autos ho kyrios hēmōn eiseti kai nyn hois an krineien mikra tina tēs autou dynameōs paraphainein eiōthe, plēn alla kai tēs logikōteras methodou, hēn prosagein eiōthamen tois ou paradechomenois ta proeirēmena, allʼ ētoi pantelōs apistousin autois kai mēden katholou gegonenai toiouton pros autou phaskousin, ē gegonenai men, goēteią de allōs epi planę̄ tōn horōntōn, hōs an hypʼ andros planou, epithesthai. ei de chrē kai epi tou parontos brachea pros tous dedēlōmenous enstēnai, ouk apoleipsometha spoudēs, allōs de pōs autois apantēsomen.

These things have been examined and tested by us also through other evident facts that disclose every argument, through which our Lord himself still now is accustomed to show some small signs of his power to whom he judges fit; and also by the more rational method which we usually apply to those who do not accept what has been said, but either disbelieve them altogether and say nothing of the kind was done by him, or say it was done, but by sorcery, to deceive the onlookers, as by a deceiver. If we must now briefly oppose those described, we will not fall short in zeal, but will answer them in another way.

Notes and citation

Summary: Christ’s wonders are confirmed by continuing signs and by reasoning against those who deny them or call them sorcery.

Cite (SBL): Eusebius, Dem. ev. 3.4.31 (Dindorf 3:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-31). (abbreviation not yet checked)

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3.4.32Dindorf 3:166–167

Εἰ δὲ λέγοιεν μηδὲν τὴν ἀρχὴν πεποιηκέναι τὸν σωτῆρα ἡμῶν θαυμαστὸν μηδέ τι παράδοξον ὣν ἐμαρτύρησαν οἶ γνώριμοι, σκεψώμεθα εἰ πιθανὸς ὁ λόγος αὐτοῖς ἔσται, μὴ τὴν αἰτίαν ἔχουσιν ἀποδιδόναι, διʼ ἣν οἶ μὲν μαθηταὶ, ὁ δὲ διδάσκαλος ἐχρημάτισαν. ὅ τε γὰρ διδάσκων ἐπαγγελίαν μαθήματός τινος ἐπαγγέλλεται, οἵ τε αὖ μαθηταὶ, μαθημάτων ὀριγνώμενοι, σφᾶς αὐτοὺς τῷ διδασκάλῳ προσφέροντες ἐπιτρέπουσι.

Ei de legoien mēden tēn archēn pepoiēkenai ton sōtēra hēmōn thaumaston mēde ti paradoxon hōn emartyrēsan oi gnōrimoi, skepsōmetha ei pithanos ho logos autois estai, mē tēn aitian echousin apodidonai, diʼ hēn oi men mathētai, ho de didaskalos echrēmatisan. ho te gar didaskōn epangelian mathēmatos tinos epangelletai, hoi te au mathētai, mathēmatōn orignōmenoi, sphas autous tǭ didaskalǭ prospherontes epitrepousi.

If they say that our Savior did nothing wonderful at all, nothing marvelous of what his followers testified, let us see whether their argument will be credible, when they cannot give the reason why the one was called teacher and the others disciples. For one who teaches professes some lesson, and disciples, eager for lessons, give themselves over to the teacher.

Notes and citation

Summary: Those who deny the miracles must explain the relation of teacher and disciples.

Cite (SBL): Eusebius, Dem. ev. 3.4.32 (Dindorf 3:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-32). (abbreviation not yet checked)

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3.4.33Dindorf 3:167

τίνα οὖν ἔστιν εἰπεῖν αἰτίαν τῶν τοῦ Ἰησοῦ μαθητῶν τῆς σὺν αὐτῷ διατριβῆς, καὶ τί τὸ ἀναγκαῖον τῆς περὶ αὐτὸν σπουδῆς, τίνων δὲ καὶ διδάσκαλον ἐπεγράφοντο μαθημάτων; ἢ τοῦτο μὲν δῆλον; πάντως γάρ που ὧν παρʼ αὐτοῦ μαθόντες εἰς ἑτέρους ἐξήνεγκαν· παραγγελίαι δʼ ἦσαν αὐτῷ φιλοσόφου βίου, ὃν ὑπογράφων αὐτοῖς ἔλεγεν “μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον εἰς τὰς ζώνας, μὴ πήραν εἰς ὁδόν, ’ καὶ τὰ τοιαῦτα, τῇ δὲ πάντα διοικούσῃ προνοίᾳ αὑτοὺς ἀναθέντας μηδὲν μεριμνᾶν τῶν χρειῶν ἕνεκα, παρῄνει δʼ αὐτοῖς καὶ τῶν Ἰουδαίοις ὑπὸ Μώσεως παρηγγελμένων κρείττονα φρονεῖν.

tina oun estin eipein aitian tōn tou Iēsou mathētōn tēs syn autǭ diatribēs, kai ti to anankaion tēs peri auton spoudēs, tinōn de kai didaskalon epegraphonto mathēmatōn? ē touto men dēlon? pantōs gar pou hōn parʼ autou mathontes eis heterous exēnenkan; parangeliai dʼ ēsan autǭ philosophou biou, hon hypographōn autois elegen “mē ktēsēsthe chryson mēde argyron eis tas zōnas, mē pēran eis hodon, ’ kai ta toiauta, tę̄ de panta dioikousę̄ pronoią hautous anathentas mēden merimnan tōn chreiōn heneka, parę̄nei dʼ autois kai tōn Ioudaiois hypo Mōseōs parēngelmenōn kreittona phronein.

What reason, then, can be given for Jesus’ disciples spending their time with him, and what the necessity of their zeal for him, and of what lessons did they call him teacher? Or is this clear? Surely it was the things they learned from him and carried out to others. And his precepts were those of a philosophical life, which he sketched for them, saying, “Acquire neither gold nor silver in your belts, nor a bag for the road,” and the like; and he urged them, entrusting themselves to the providence that governs all, to have no anxiety about their needs; and he urged them to think of things better than what Moses enjoined on the Jews.

Matt 10:9–10 (quotation, high confidence) · Matt 6:25–34 (allusion, high confidence)

Notes and citation

Summary: Jesus taught his disciples a philosophical life of poverty and trust in providence, surpassing the law.

Matt 10:9–10; Matt 6:25–34.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.4.33 (Dindorf 3:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-33). (abbreviation not yet checked)

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3.4.34Dindorf 3:167–168

τὸν μὲν γὰρ οἶα προχείροις εἰς ἀνδροφονίας νομοθετῆσαι μὴ φονεύειν· ὡσαύτως δὲ καὶ μὴ μοιχεύειν, οἶα λαγνιστάτοις καὶ καταφερεστάτοις, καὶ αὖ πάλιν μὴ κλέπτειν, οἷα δουλοπρεπεστάτοις, αὐτοὺς δὲ δεῖν τούτους μὲν ἡγεῖσθαι μὴ προσήκειν αὑτοῖς τοὺς νόμους, τὸ δʼ ἀπαθὲς τῆς ψυχῆς περὶ πολλοῦ προτιμᾶν, κάτωθεν ἐκ βάθους αὐτῆς διανοίας ὥσπερ ἀπὸ ῥιζῶν τὰ τῆς κακίας ἀποτέμνοντας βλα- στήματα, καὶ κρατεῖν μὲν ὀργῆς καὶ πάσης αἰσχρὰς ἐπιθυμίας πειρᾶσθαι, μᾶλλον δὲ μηδὲ ὀργίζεσθαι διʼ ἄκραν ψυχῆς ἀπάθειαν ^ μηδὲ προσβλέπειν γυναῖκα μετὰ ἐπιθυμίας ἀκολάστου, τοῦ δὲ κλέπτειν τοὐναν- τίον καὶ τὰ οἰκεῖα προἵεσθαι τοῖς δεομένοις, ἀλλὰ μηδὲ σεμνύνεσθαι ἐπὶ τῷ μὴ ἀποστερεῖν ἀλλήλους, ἀλλʼ ἐπὶ τῷ τοὺς σφᾶς ἀποστερεῖν προηγουμένους ἀμνησικάκως φέρει.

ton men gar oia procheirois eis androphonias nomothetēsai mē phoneuein; hōsautōs de kai mē moicheuein, oia lagnistatois kai katapherestatois, kai au palin mē kleptein, hoia douloprepestatois, autous de dein toutous men hēgeisthai mē prosēkein hautois tous nomous, to dʼ apathes tēs psychēs peri pollou protiman, katōthen ek bathous autēs dianoias hōsper apo rhizōn ta tēs kakias apotemnontas bla- stēmata, kai kratein men orgēs kai pasēs aischras epithymias peirasthai, mallon de mēde orgizesthai diʼ akran psychēs apatheian ^ mēde prosblepein gynaika meta epithymias akolastou, tou de kleptein tounan- tion kai ta oikeia proiesthai tois deomenois, alla mēde semnynesthai epi tǭ mē aposterein allēlous, allʼ epi tǭ tous sphas aposterein proēgoumenous amnēsikakōs pherei.

For Moses legislated not to murder for people quick to murder; likewise not to commit adultery, for the most lustful and licentious; and again not to steal, for the most servile. But they must consider that such laws do not apply to them, and value highly the soul’s freedom from passion, cutting off the shoots of wickedness from below, from the depth of the mind itself, as from the roots; to try to master anger and every shameful desire, or rather not even to be angry, through the soul’s perfect freedom from passion, nor to look at a woman with licentious desire; and, contrary to stealing, even to give their own goods to those in need; and not to take pride in not defrauding one another, but to bear without resentment those who first defraud them.

Matt 5:21–22 (allusion, high confidence) · Matt 5:27–28 (allusion, high confidence) · 1 Cor 6:7 (echo, medium confidence)

Notes and citation

Summary: Jesus raised his disciples above the law’s prohibitions to inner freedom from passion, chastity, generosity, and forbearance.

Matt 5:21–22, 27–28; 1 Cor 6:7. The last verb φέρει is probably a slip for φέρειν.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.4.34 (Dindorf 3:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-34). (abbreviation not yet checked)

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3.4.35Dindorf 3:168

καὶ τί με δεῖ συναγαγεῖν πάνθʼ ὅσα ὁ μὲν ἐδίδασκεν, οἱ δʼ ἐμάνθανον; παρή̣- νεῖ δʼ αὐτοῖς πρὸς τοῖς ἄλλοις τῆς ἀληθείας οὕτως ἔχεσθαι ὡς μηδʼ εὐορκίας δεῖσθαι, πολλοῦ δεῖ ἐπι- ορκεῖν ^ παρασκευάζειν δὲ τὸν τρόπον παντὸς ὅρκου πιστότερον φαίνεσθαι, μέχρι τοῦ ναί καὶ τοῦ οὔ χω- ροῦντας ^ σὺν ἀληθείᾳ τοῖς ῥήμασι χρωμένους.

kai ti me dei synagagein panthʼ hosa ho men edidasken, hoi dʼ emanthanon? parē- nei dʼ autois pros tois allois tēs alētheias houtōs echesthai hōs mēdʼ euorkias deisthai, pollou dei epi- orkein ^ paraskeuazein de ton tropon pantos horkou pistoteron phainesthai, mechri tou nai kai tou ou chō- rountas ^ syn alētheią tois rhēmasi chrōmenous.

And why need I collect all that he taught and they learned? He urged them, besides other things, to hold to truth so that they would not need even true oaths, much less to swear falsely; but to make their character appear more trustworthy than any oath, going as far as yes and no, using words with truth.

Matt 5:37 (allusion, high confidence)

Notes and citation

Summary: Jesus taught truthfulness without oaths.

Matt 5:33–37.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.4.35 (Dindorf 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-35). (abbreviation not yet checked)

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3.4.36Dindorf 3:168

πευστέον τοίνυν τίνα ἂν ἔχοι λόγον τοὺς τῶν τοιωνδὶ ἀκροατὰς ^ ἤδη δὲ καὶ διδασκάλους τῶν αὐτῶν φύντας μαθημάτων ^ πεπλάσθαι ὑπονοεῖν ὅσα διαπρά- ξασθαι τὸν διδάσκαλον ἐμαρτύρησαν.

peusteon toinyn tina an echoi logon tous tōn toiōndi akroatas ^ ēdē de kai didaskalous tōn autōn phyntas mathēmatōn ^ peplasthai hyponoein hosa diapra- xasthai ton didaskalon emartyrēsan.

We must ask, then, what reason one could have to suspect that the hearers of such teachings, who became teachers of the same lessons, invented what they testified their teacher did.

Notes and citation

Summary: Why suspect such disciples of inventing their teacher’s deeds?

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 3.4.36 (Dindorf 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-36). (abbreviation not yet checked)

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3.4.37Dindorf 3:168

τί δὲ τὸ πιθανὸν τοῦ νομίζειν συμφώνως ἅπαντας ψεύσασθαι, δώδεκα μὲν ὄντας τὸν ἀριθμὸν τοὺς ἐκκρίτους, ἑβδο- μήκοντα δὲ τοὺς λοιποὺς, οὓς καὶ ἀποστεῖλαι λέγεται ἀνὰ δύο πρὸ προσώπου αὐτοῦ εἰς πάντα τόπον καὶ χώραν οὗ ἔμελλεν αὐτὸς ἔρχεσθαι,. ἀλλʼ οὐδεὶς αἱρεῖ λόγος ἀπιστεῖσθαι τοσοῦτο πλῆθος ἀνδρῶν εὐσεβῆ καὶ σεμνὸν βίον ἀσπασαμένων ^ καἰ πάντων μὲν τῶν οἰκείων ὠλιγωρηκότων, ἀντὶ δὲ τῶν φιλτάτων, γυναικὸς λέγω καὶ παίδων καὶ παντὸς γένους, τὸν ἀκτή- μονα τρόπον ἑλομένων, καὶ τήν περὶ τοῦ διδασκά- λοῦ μαρτυρίαν σύμφωνον ὡς ἀφʼ ἑνὸς στόματος εἰς πάντας ἀνθρώπους ἐξενηνοχότων.

ti de to pithanon tou nomizein symphōnōs hapantas pseusasthai, dōdeka men ontas ton arithmon tous ekkritous, hebdo- mēkonta de tous loipous, hous kai aposteilai legetai ana dyo pro prosōpou autou eis panta topon kai chōran hou emellen autos erchesthai,. allʼ oudeis hairei logos apisteisthai tosouto plēthos andrōn eusebē kai semnon bion aspasamenōn ^ kai pantōn men tōn oikeiōn ōligōrēkotōn, anti de tōn philtatōn, gynaikos legō kai paidōn kai pantos genous, ton aktē- mona tropon helomenōn, kai tēn peri tou didaska- lou martyrian symphōnon hōs aphʼ henos stomatos eis pantas anthrōpous exenēnochotōn.

And what credibility is there in thinking that all of them lied in agreement, twelve in number the chosen ones, and seventy the others, whom he is said to have sent two by two before his face into every place and country where he himself was to come? No reason compels us to disbelieve so great a number of men who embraced a pious and venerable life, disregarded all their own, and instead of their dearest, I mean wife and children and all their family, chose the life without possessions, and carried out to all people a testimony about their teacher in agreement, as from one mouth.

Luke 10:1 (quotation, high confidence)

Notes and citation

Summary: Twelve and seventy disciples of holy life could not all have lied in agreement.

Luke 10:1.

Notes on the original text

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

Cite (SBL): Eusebius, Dem. ev. 3.4.37 (Dindorf 3:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-37). (abbreviation not yet checked)

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3.4.38Dindorf 3:168–169

ὁ μὲν οὖν κύ- ριος καὶ πρῶτος καὶ ἀληθὴς λόγος εἴη ἂν οὑτος· σκεψώμεθα δὲ καὶ τὸν ἐναντίον. ἔστω γὰρ ὁ μὲν διδάσκαλος, οἱ δὲ μαθηταί· εἶθʼ ὡς ἐν ὑποθέσει λόγου ὁ μὲν μὴ τὰ προλελεγμένα διδασκέτω, τὰ δʼ ἐκείνοις ἐναντία, παρανομεῖν δηλαδὴ, καὶ ἀσεβεῖν, καὶ ἀδικεῖν, καὶ πλεονεκτεῖν, καὶ ἀποστερεῖν, καὶ εἴ τι ἕτερον κακὸν λέγοιτο, λανθάνειν δʼ ἐπὶ πᾶσι τούτοις σπουδάζειν, καὶ τὸ ἦθος μάλʼ εὐφυῶς ἐπικρύπτεσθαι προσχήματι σεμνῆς διδασκαλίας καὶ εὐσεβείας ἐπαγγελίᾳ καινῇ· οἱ δὲ ταῦτα μετερχέσθων, καὶ τὰ τούτων ἔτι μοχθηρότερα, διὰ τὸ προαλὲς τῆς κακίας καὶ αὐτοδίδακτον αὐτῆς· ἐπὶ μέγα δὲ πλαστοῖς ῥήμασιν ἐπαιρόντων τὸν διδάσκαλον, μηδενὸς ψευδοῦς φειδόμενοι λόγου· πάντα δὲ αὐτῷ τὰ παράδοξα καὶ τὰς θαυματουργίας πεπλασμένως ἐπιγραφόντων, ὡς ἂν θαυμάζοιντο καὶ αὐτοὶ καὶ μακαρίζοιντο, οἷα μαθηταὶ τοιοῦδε γενέσθαι ἠξιωμένοι.

ho men oun ky- rios kai prōtos kai alēthēs logos eiē an houtos; skepsōmetha de kai ton enantion. estō gar ho men didaskalos, hoi de mathētai; eithʼ hōs en hypothesei logou ho men mē ta prolelegmena didasketō, ta dʼ ekeinois enantia, paranomein dēladē, kai asebein, kai adikein, kai pleonektein, kai aposterein, kai ei ti heteron kakon legoito, lanthanein dʼ epi pasi toutois spoudazein, kai to ēthos malʼ euphyōs epikryptesthai proschēmati semnēs didaskalias kai eusebeias epangelią kainę̄; hoi de tauta meterchesthōn, kai ta toutōn eti mochthērotera, dia to proales tēs kakias kai autodidakton autēs; epi mega de plastois rhēmasin epairontōn ton didaskalon, mēdenos pseudous pheidomenoi logou; panta de autǭ ta paradoxa kai tas thaumatourgias peplasmenōs epigraphontōn, hōs an thaumazointo kai autoi kai makarizointo, hoia mathētai toioude genesthai ēxiōmenoi.

This would be the chief, first, and true argument; but let us consider the opposite too. Let him be the teacher and them the disciples; then, as a hypothesis, let him teach not what has been said, but the opposite: to break the law, to be impious, to wrong, to be greedy, to defraud, and whatever other evil might be named; and above all to take care to escape notice, and to hide his character very cleverly under the pretense of venerable teaching and a new profession of piety. And let them pursue these things, and things still worse, because of the readiness of wickedness and its being self-taught; and let them exalt their teacher greatly with invented words, sparing no lie, and ascribing falsely to him all the marvels and miracles, so that they themselves might be admired and called blessed, as having been counted worthy to become disciples of such a man.

Notes and citation

Summary: Suppose, for argument, that Jesus taught wickedness and his disciples invented his miracles to glorify themselves.

Cite (SBL): Eusebius, Dem. ev. 3.4.38 (Dindorf 3:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-38). (abbreviation not yet checked)

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3.4.39Dindorf 3:169

φέρε οὖν ἴδωμεν εἰ τοιοῖσδε οὖσιν αὐτοῖς συστῆναι οἷόν τε ἦν τὸ ἐπιχείρημα. κακῷ δὴ κακὸν οὔ φασιν εἶναι φίλον, ἀλλʼ οὐδὲ ἀγαθῷ. πόθεν οὖν ἐν πλήθει τοσῶνδε ἀνδρῶν ἡ τῶν κακῶν εὕρηται συμφωνία; πόθεν ἡ περὶ τῶν αὐτῶν ἐν πᾶσιν αὐτοῖς ὁμόφωνος μαρτυρία, ἡ μέχρι θανάτου ὁμοφροσύνη; ἀνδρὶ δὲ γόητι τοιάδε διδάσκοντι καὶ τοιάδε ἐπαγγελλομένῳ τίς ἂν τὴν ἀρχὴν προσέσχε τὸν νοῦν; εἴποις ἂν ὅτι γόητες ἄλλοι τοῦ καθηγητοῦ κατʼ οὐδέν. ἆρʼ οὖν οἵδε τὸ τέλος οὐ συνεωράκεσαν τοῦ διδασκάλου καὶ οἵῳ κέχρητο θανάτῳ; τί δῆτα οὖν καὶ μετὰ τὸ αἴσχιστον ἐκεῖνο τέλος αὐτοῦ ἐπέμενον, τὸν ἐν νεκροῖς θεολογοῦντες, ἢ τί ἄρα ποθοῦντες, τὰ ἴσα παθεῖν; καὶ τίς πώποτʼ ἐπʼ οὐδενὶ λόγῳ πρόδηλον ἕλοιτο ἂν τοιαύτην τιμωρίαν;

phere oun idōmen ei toioisde ousin autois systēnai hoion te ēn to epicheirēma. kakǭ dē kakon ou phasin einai philon, allʼ oude agathǭ. pothen oun en plēthei tosōnde andrōn hē tōn kakōn heurētai symphōnia? pothen hē peri tōn autōn en pasin autois homophōnos martyria, hē mechri thanatou homophrosynē? andri de goēti toiade didaskonti kai toiade epangellomenǭ tis an tēn archēn prosesche ton noun? eipois an hoti goētes alloi tou kathēgētou katʼ ouden. arʼ oun hoide to telos ou syneōrakesan tou didaskalou kai hoiǭ kechrēto thanatǭ? ti dēta oun kai meta to aischiston ekeino telos autou epemenon, ton en nekrois theologountes, ē ti ara pothountes, ta isa pathein? kai tis pōpotʼ epʼ oudeni logǭ prodēlon heloito an toiautēn timōrian?

Come, then, let us see whether, if they were such, the undertaking could hold together. They say that bad is not friend to bad, nor indeed to good. Whence, then, was the agreement of bad men found in so great a number of men? Whence their unanimous testimony about the same things, their like-mindedness unto death? And who would have paid any attention at all to a sorcerer teaching such things and making such promises? You might say that the others were sorcerers no less than their leader. Did they not, then, see the end of their teacher and what death he suffered? Why, then, even after that most shameful end of his, did they remain, making a god of the one among the dead, or what did they desire, to suffer the same? And who ever, for no reason, would choose such an evident punishment?

Notes and citation

Summary: Wicked men could not agree unanimously unto death for a discredited, crucified teacher.

The saying “bad is not friend to bad” recalls Plato, Lysis 214d.

Notes on the original text

Digital text corrected (OCR α for μ): τιαωρίαν → τιμωρίαν.

Extrabiblical texts: Plato, Lys. 214d (Plato (works); echo)

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 3.4.39 (Dindorf 3:169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-39). (abbreviation not yet checked)

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3.4.40Dindorf 3:169–170

καὶ μὴν δεδόσθω τιμᾶν αὐτὸν συνόντα ἔτι καὶ σὺν αὐτοῖς διατρίβοντα, καὶ διʼ ἀπάτης αὐτοὺς, ὡς ἂν φαίη τις, ἀποπλανῶντα, τί οὖν, ὅτι καὶ μετὰ τὴν τελευτὴν, καὶ πολὺ μᾶλλον τότε ἢ πρότερον, αὐτὸν τεθειάκασιν, ἐπεὶ σὺν ἀνθρώποις μένοντα λέγονται καὶ ἀπολελοιπέναι καὶ ἀπηρνῆσθαί ποτε, ὅτε αὐτῷ τὰ τῆς γε ἐπιβουλῆς ἐσκευώρητο, μετὰ δὲ τὸ ἐξ ἀνθρώπων γενέσθαι ἀσμένως αὐτοὶ θνήσκειν μᾶλλον ᾑροῦντο, ἢ τῆς ὑπὲρ αὐτοῦ μαρτυρίας ἀγαθῆς ἐξίστασθαι;

kai mēn dedosthō timan auton synonta eti kai syn autois diatribonta, kai diʼ apatēs autous, hōs an phaiē tis, apoplanōnta, ti oun, hoti kai meta tēn teleutēn, kai poly mallon tote ē proteron, auton tetheiakasin, epei syn anthrōpois menonta legontai kai apoleloipenai kai apērnēsthai pote, hote autǭ ta tēs ge epiboulēs eskeuōrēto, meta de to ex anthrōpōn genesthai asmenōs autoi thnēskein mallon hę̄rounto, ē tēs hyper autou martyrias agathēs existasthai?

And granted that they honored him while he was still with them and spending time with them, and, as one might say, leading them astray by deceit: why, then, did they make a god of him after his death, and much more then than before? For while he remained among men they are said to have abandoned and denied him once, when the plot against him was contrived; but after he had departed from among men they gladly chose to die rather than give up their good testimony on his behalf.

Matt 26:56 (allusion, high confidence) · Matt 26:69–75 (allusion, high confidence)

Notes and citation

Summary: The disciples fled at his arrest but after his death chose to die rather than deny him.

Matt 26:56, 69–75.

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 3.4.40 (Dindorf 3:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-40). (abbreviation not yet checked)

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3.4.41Dindorf 3:170

εἰ δὴ οὖν μηδὲν ἀγαθὸν συνεγνωκότες τῷ διδασκάλῳ, μὴ βίον, μὴ μάθημα, μὴ πρᾶξιν, μὴ ἔργον ἐπαίνου ἄξιον, μηδὲ μὴν κατά τι ὠφελημένοι πρὸς αὐτοῦ, ἢ ὅσον πονηρίαν καὶ ἀνδρῶν πλάνην, πῶς ἔθνησκον προθύμως τὰ σεμνὰ καὶ ἐπίδοξα περὶ αὐτοῦ μαρτυροῦντες, παρὸν ἑκάστῳ ζῆν ἀπραγμόνως, καὶ ἐπὶ τῆς οἰκείας ἑστίας μετὰ τῶν φιλτάτων τὸν ἀκίνδυνον διάγειν βίον;

ei dē oun mēden agathon synegnōkotes tǭ didaskalǭ, mē bion, mē mathēma, mē praxin, mē ergon epainou axion, mēde mēn kata ti ōphelēmenoi pros autou, ē hoson ponērian kai andrōn planēn, pōs ethnēskon prothymōs ta semna kai epidoxa peri autou martyrountes, paron hekastǭ zēn apragmonōs, kai epi tēs oikeias hestias meta tōn philtatōn ton akindynon diagein bion?

If, then, they knew nothing good of their teacher, no life, no lesson, no deed, no work worthy of praise, and had not been benefited by him in anything, except as far as wickedness and the deceiving of men, how did they die eagerly testifying venerable and glorious things about him, when each could have lived untroubled and passed a life free of danger at his own hearth with his dearest?

Notes and citation

Summary: Why would they die for a teacher who had given them nothing good?

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 3.4.41 (Dindorf 3:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-41). (abbreviation not yet checked)

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3.4.42Dindorf 3:170

πλάνοι δὲ ἄνδρες καὶ ἀπατεῶνες πῶς ἀγαπητὸν ἡγοῦντο τὸν ὑπὲρ ἑτέρου θάνατον, ὃν ἀκριβῶς πάντων μᾶλλον ἐγίνωσκον οὐδενὸς μὲν αὐτοῖς, ὡς ἂν φαίη τίς, γεγονότα παραίτιον ἀγαθοῦ, πάσης δὲ κακίας διδάσκαλον; ἀνὴρ μὲν γὰρ λογισμοῦ καὶ ἀρετῆς μέτοχος ὑπὲρ ἀγαθοῦ κατορθώματος κἂν εὐλόγως ποτὲ τὸν μετʼ εὐκλείας θάνατον ὑπομείνειεν, ὁ δὲ μοχθηρὸς τὸν τρόπον φιλοπαθής τις καὶ φιλήδονος ὢν, μόνην δὲ τὴν πρόσκαιρον ταυτηνὶ ζωὴν καὶ τὰς κατʼ αὐτὴν ἡδυπαθείας μεταδιώκων, οὐκ ἄν ποτε ἕλοιτο πρὸ ζωῆς θάνατον, οὐδʼ ὑπὲρ οἰκείων καὶ φιλτάτων τιμωρίας ὑπομείνειε, μή τί γε ὑπὲρ τοῦ φαυλότητα κατεγνωσμένου.

planoi de andres kai apateōnes pōs agapēton hēgounto ton hyper heterou thanaton, hon akribōs pantōn mallon eginōskon oudenos men autois, hōs an phaiē tis, gegonota paraition agathou, pasēs de kakias didaskalon? anēr men gar logismou kai aretēs metochos hyper agathou katorthōmatos kan eulogōs pote ton metʼ eukleias thanaton hypomeineien, ho de mochthēros ton tropon philopathēs tis kai philēdonos ōn, monēn de tēn proskairon tautēni zōēn kai tas katʼ autēn hēdypatheias metadiōkōn, ouk an pote heloito pro zōēs thanaton, oudʼ hyper oikeiōn kai philtatōn timōrias hypomeineie, mē ti ge hyper tou phaulotēta kategnōsmenou.

And how would deceivers and impostors count it welcome to die for another, whom they knew more exactly than anyone to have been, as one might say, the cause of no good to them, but a teacher of all wickedness? A man who shares in reason and virtue might reasonably endure a glorious death for a good achievement; but one wicked in character, fond of passions and pleasures, pursuing only this temporary life and its pleasures, would never choose death before life, nor endure punishments for his own dearest, much less for one condemned for baseness.

Notes and citation

Summary: Wicked men would never choose to die for another, least of all for a known impostor.

Notes on the original text

Digital text corrected (OCR misreading; syllables repeated across a line break in the digital text): τὰς ἥατʼ αὐτὴν → τὰς κατʼ αὐτὴν; μεταδιώκων, διώκων, → μεταδιώκων,.

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 3.4.42 (Dindorf 3:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-42). (abbreviation not yet checked)

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3.4.43Dindorf 3:170–171

πῶς οὖν οἱ τοῦ δηλουμένου μαθηταὶ, εἰ ἄρα πλάνος ἦν καὶ γόης, οὐκ ἀγνοοῦντες αὐτὸν τοιοῦτον, ἀλλὰ καὶ αὐτοὶ χείρονι μοχθηρίας τρόπῳ τὰς ψυχὰς ἐνεσχημένοι, ὑπέμενον πρὸς τῶν ὁμοεθνῶν πάσας αἰκίας καὶ πᾶν τιμωριῶν εἶδος ὑπὲρ τῆς αὐτοῦ μαρτυρίας ἀναδέχεσθαι, οὐκ ὂν τοῦτο τῆς τῶν φαύλων οἰκεῖον φύσεως;

pōs oun hoi tou dēloumenou mathētai, ei ara planos ēn kai goēs, ouk agnoountes auton toiouton, alla kai autoi cheironi mochthērias tropǭ tas psychas eneschēmenoi, hypemenon pros tōn homoethnōn pasas aikias kai pan timōriōn eidos hyper tēs autou martyrias anadechesthai, ouk on touto tēs tōn phaulōn oikeion physeōs?

How, then, did the disciples of the man in question, if he was a deceiver and sorcerer, not ignorant that he was such, and themselves held in their souls by a worse kind of wickedness, endure to accept at the hands of their own countrymen every outrage and every kind of punishment for their testimony to him, this not being proper to the nature of the base?

Notes and citation

Summary: Base men would not endure every torture for a deceiver’s sake.

Topics: Martyrdom, Persecution

Cite (SBL): Eusebius, Dem. ev. 3.4.43 (Dindorf 3:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-43). (abbreviation not yet checked)

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3.4.44Dindorf 3:171

ἔτι δὲ καὶ τούτῳ πρόσσχες· εἰ δὴ καὶ αὐτοὶ πλάνοι καὶ ἀπατεῶνες ἐτύγχανον ^ πρόσθες δʼ ὅτι καὶ ἀπαίδευτοι καὶ παντελῶς ἰδιῶται, μᾶλλον δὲ ὅτι καὶ βάρβαροι, καὶ τῆς Σύρων οὐ πλέον ἐπαίοντες φωνῆς, πῶς ἐπὶ πᾶσαν προῆλθον τὴν οἰκουμένην; ἢ ποίᾳ τοῦτο διανοίᾳ ἐφαντάσθησαν τολμῆσαι; ποίᾳ δὲ δυνάμει τὸ ἐπιχειρηθὲν κατώρθωσαν;

eti de kai toutǭ prossches; ei dē kai autoi planoi kai apateōnes etynchanon ^ prosthes dʼ hoti kai apaideutoi kai pantelōs idiōtai, mallon de hoti kai barbaroi, kai tēs Syrōn ou pleon epaiontes phōnēs, pōs epi pasan proēlthon tēn oikoumenēn? ē poią touto dianoią ephantasthēsan tolmēsai? poią de dynamei to epicheirēthen katōrthōsan?

And consider this too: if they were themselves deceivers and impostors, and add that they were uneducated and utterly unlearned, or rather barbarians, understanding no more than the Syrian language, how did they go out into the whole world? Or with what purpose did they imagine daring this? And by what power did they accomplish what they undertook?

Notes and citation

Summary: Unlearned, Syriac-speaking men could not have spread through the world by their own power.

“The Syrian language” is Aramaic.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): ἐπαἰον- ἐπαίοντες → ἐπαίοντες; οἰκουμέ- οἰκουμένην → οἰκουμένην.

Cite (SBL): Eusebius, Dem. ev. 3.4.44 (Dindorf 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-44). (abbreviation not yet checked)

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3.4.45Dindorf 3:171

ἔστω γὰρ ἐπὶ τῆς οἰκείας γῆς καλινδουμένους ἀγροί- κους ἄνδρας πλανᾶν καὶ πλανᾶσθαι, καὶ μὴ ἐφʼ ἡσυ- Χίας βάλλεσθαι τὸ πρᾶγμα· κηρύττειν δʼ εἰς πάντας τὸ τοῦ Ἰησοῦ ὄνομα, καὶ τὰς παραδόξους πράξεις αὐ- τοῦ κατά τε ἀγροὺς καὶ κατὰ πόλιν διδάσκειν, καὶ τοὺς μὲν αὐτῶν τὴν Ρωμαίων ἀρχὴν καὶ αὐτήν τε τὴν βα- σιλικωτάτην πόλιν νείμασθαι, τοὺς δὲ τὴν Περσῶν, τοὺς δὲ τὴν Ἀρμενίων, ἑτέρους δὲ τὸ Παρθῶν ἔθνος, καὶ αὖ πάλιν τὸ Σκυθῶν, τινὰς δὲ ἤδη καὶ ἐπʼ αὐτὰ τῆς οἰκουμένης ἐλθεῖν τὰ ἄκρα, ἐπί τε τὴν Ἰνδῶν φθά- ’σαι χώραν, καὶ ἑτέρους ὑπὲρ τὸν Ὠκεανὸν παρελθεῖν ἐπὶ τὰς καλουμένας Βρεττανικὰς νήσους, ταῦτα οὐκ ἔτʼ ἔγωγε ἡγοῦμαι κατὰ ἄνθρωπον εἷναι, μή τί γε κατὰ εὐτελεῖς καὶ ἰδιώτας, πολλοῦ δεῖ κατὰ πλάνους καὶ γόητας.

estō gar epi tēs oikeias gēs kalindoumenous agroi- kous andras planan kai planasthai, kai mē ephʼ hēsy- Chias ballesthai to pragma; kēryttein dʼ eis pantas to tou Iēsou onoma, kai tas paradoxous praxeis au- tou kata te agrous kai kata polin didaskein, kai tous men autōn tēn Rōmaiōn archēn kai autēn te tēn ba- silikōtatēn polin neimasthai, tous de tēn Persōn, tous de tēn Armeniōn, heterous de to Parthōn ethnos, kai au palin to Skythōn, tinas de ēdē kai epʼ auta tēs oikoumenēs elthein ta akra, epi te tēn Indōn phtha- ’sai chōran, kai heterous hyper ton Ōkeanon parelthein epi tas kaloumenas Brettanikas nēsous, tauta ouk etʼ egōge hēgoumai kata anthrōpon heinai, mē ti ge kata euteleis kai idiōtas, pollou dei kata planous kai goētas.

Grant that rustic men wallowing in their own land might deceive and be deceived, and the matter not be dropped quietly; but to proclaim to all the name of Jesus and teach his marvelous deeds in country and city, and that some of them should take as their lot the Roman empire and the very imperial city itself, others the Persian, others the Armenian, others the Parthian nation, and again the Scythian, and some even reach the very ends of the world, arriving at the land of the Indians, and others crossing the Ocean to the so-called British Isles: this I no longer think to be a human thing, much less the work of common and unlearned men, and far less of deceivers and sorcerers.

Notes and citation

Summary: The apostles’ mission to Rome, Persia, Armenia, Parthia, Scythia, India, and Britain was beyond human power.

The apostolic missions listed reflect traditions known to Eusebius (cf. Hist. eccl. 3.1); the mission to Britain is traditional and historically uncertain.

Notes on the original text

Digital text corrected (two words joined in the digital text): αὐ- τοῦκατά → αὐ- τοῦ κατά; καὶαὖ πάλιν → καὶ αὖ πάλιν; ἐπʼ αὐτὰτῆς → ἐπʼ αὐτὰ τῆς.

Cite (SBL): Eusebius, Dem. ev. 3.4.45 (Dindorf 3:171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-45). (abbreviation not yet checked)

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3.4.46Dindorf 3:171–172

οἶ δὲ διδασκάλου φαύλου καὶ δια- στροφέως πεπειραμένοι, καὶ τούτου τὴν ἔκβασιν τῆς τελευτῆς καθεωρακότες, ποίοις ἄρα λόγοις ἐχρήσαντο πρὸς ἀλλήλους εἰς τὸ σύμφωνα περὶ αὐτοῦ πλάσα- σθαι; ἐξ ἑνὸς γὰρ στόματος οἶ πάντες καὶ λεπρῶν καθάρσεις, καὶ δαιμόνων ἀπελάσεις, νεκρῶν τε ἀνα- βιώσεις, πηρῶν τε ἀναβλέψεις, καὶ μυρίας ἄλλας νο- σούντων ἰάσεις πρὸς αὐτοῦ γενέσθαι ἐμαρτύρησαν, καὶ ἐπὶ πᾶσιν, τὴν αὐτοῦ μετὰ τὸν θάνατον ἀναβίω- σιν πρώτοις αὐτοῖς ἑωραμένην.

oi de didaskalou phaulou kai dia- stropheōs pepeiramenoi, kai toutou tēn ekbasin tēs teleutēs katheōrakotes, poiois ara logois echrēsanto pros allēlous eis to symphōna peri autou plasa- sthai? ex henos gar stomatos oi pantes kai leprōn katharseis, kai daimonōn apelaseis, nekrōn te ana- biōseis, pērōn te anablepseis, kai myrias allas no- sountōn iaseis pros autou genesthai emartyrēsan, kai epi pasin, tēn autou meta ton thanaton anabiō- sin prōtois autois heōramenēn.

And they, having experienced a base and perverting teacher and having seen the outcome of his end, what words did they use to one another to invent agreeing stories about him? For with one mouth they all testified to cleansings of lepers, expulsions of demons, raisings of the dead, sight for the blind, and countless other healings of the sick done by him, and above all his return to life after death, seen by them first.

Notes and citation

Summary: How could they agree on invented miracles and a resurrection they claimed to have seen?

Cite (SBL): Eusebius, Dem. ev. 3.4.46 (Dindorf 3:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-46). (abbreviation not yet checked)

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3.4.47Dindorf 3:172

ταῦτα γὰρ μὴ γενόμενα μηδʼ ἀκουσθέντα πω κατὰ τοὺς αὐτῶν χρόνους πῶς ἐξ ἑνὸς στόματος ἐμαρτύρουν γεγονέναι, μέχρι καὶ θανάτου πιστούμενοι τὴν ὁμολογίαν, ἢ μή ποτε ἄρα συνελθόντες συνωμοσίαν τε κατὰ τὸ αὐτὸ πεποιημένοι συνθήκας ἔθεντο πρὸς ἀλλήλους πλάσασθαι καὶ καταψεύσασθαι τῶν μὴ γεγονότων;·

tauta gar mē genomena mēdʼ akousthenta pō kata tous autōn chronous pōs ex henos stomatos emartyroun gegonenai, mechri kai thanatou pistoumenoi tēn homologian, ē mē pote ara synelthontes synōmosian te kata to auto pepoiēmenoi synthēkas ethento pros allēlous plasasthai kai katapseusasthai tōn mē gegonotōn?;

For how did they testify with one mouth that these things had happened, when they had not happened nor been heard of in their times, confirming their confession even to death? Or did they perhaps come together, make a conspiracy at the same time, and agree with one another to invent and falsely tell of things that had not happened?

Notes and citation

Summary: Did they conspire to invent what never happened?

Notes on the original text

Digital text corrected (OCR ι for ν): ἔθειτο → ἔθεντο.

Cite (SBL): Eusebius, Dem. ev. 3.4.47 (Dindorf 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-47). (abbreviation not yet checked)

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3.4.48Dindorf 3:172

καὶ ποίοις ἄρα πιθανὸν εἰπεῖν χρήσασθαι αὐτοὺς λόγοις ἐπὶ ταῖς συνθήκαις ἢ μή ποτε τοῖς τοιοῖσδε “Ἄνδρες “φίλοι, τὸν μὲν δὴ χθὲς καὶ πρώην ἀπατεῶνα καὶ “πλάνης διδάσκαλον ὑπʼ ὀφθαλμοῖς ἁπάντων ἡμῶν “τὴν ἐσχάτην ὑπομείναντα τιμωρίαν, ὅστις ποτὲ “πάντων ἡμεῖς μάλιστα ἀκριβῶς ἴσμεν, οἷα μύσται “τῶν ἀπορρήτων αὐτοῦ γεγενημένοι· σεμνὸς μέν τις “ τοῖς πολλοῖς ἐφαντάζετο, καί τι πλέον ἔχειν παρὰ ‘‘τοὺς πολλοὺς ἐφρόνει, οὐδὲν δὲ μέγα οὐδὲ τῆς ἀναστάσεως ἄξιον ἐπήγετο, εἰ μή τις τὸ δολερὸν καὶ ‘ὕπουλον λέγοι τοῦ τρόπου, καὶ τὸ διάστροφα διδάξαι “ἡμᾶς αὐτοὺς τόν τε διʼ ἀπάτης τῦφον·

kai poiois ara pithanon eipein chrēsasthai autous logois epi tais synthēkais ē mē pote tois toioisde “Andres “philoi, ton men dē chthes kai prōēn apateōna kai “planēs didaskalon hypʼ ophthalmois hapantōn hēmōn “tēn eschatēn hypomeinanta timōrian, hostis pote “pantōn hēmeis malista akribōs ismen, hoia mystai “tōn aporrētōn autou gegenēmenoi; semnos men tis “ tois pollois ephantazeto, kai ti pleon echein para ‘‘tous pollous ephronei, ouden de mega oude tēs anastaseōs axion epēgeto, ei mē tis to doleron kai ‘hypoulon legoi tou tropou, kai to diastropha didaxai “hēmas autous ton te diʼ apatēs typhon;

And with what words is it plausible to say they made their agreement? Perhaps with such as these: “Friends, the man who yesterday and the day before, a deceiver and a teacher of error, underwent the ultimate punishment before the eyes of us all, what sort of man he was we know most exactly of all, having been initiated into his secrets. He seemed venerable to the many, and thought himself to have something more than the many; but he brought nothing great or worthy of a resurrection, unless one names the deceit and treachery of his character, and his teaching us perverse things, and his pride through deceit.

Notes and citation

Summary: Eusebius imagines the disciples’ supposed conspiracy speech, admitting their master was a fraud.

A satirical speech placed in the mouth of imagined conspirators (3.4.48–3.5.53).

Cite (SBL): Eusebius, Dem. ev. 3.4.48 (Dindorf 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-48). (abbreviation not yet checked)

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3.4.49Dindorf 3:172

ἀνθʼ ὧν, ‘‘φέρε, δεξιὰς δόντες ἀλλήλοις, ὁμοῦ πάντες συνθώμεθα περὶ αὐτοῦ σύμφωνον ἐξενεγκεῖν εἰς πάντας “ἀνθρώπους πλάνην, καὶ λέγωμεν ἑωρακέναι αὐτὸν τυφλοῖς τὸ βλέψιν κεχαρισμένον, ὃ οὐδείς ποθʼ ἡμῶν ἱστόρησε· καὶ κωφοῖς τὴν ἀκοὴν παρασχεῖν, ὃ οὐδείς ποθʼ ἡμῶν ἤκουσεν· λεπρούς τε καθαρίσαι “καὶ νεκροὺς ἐγεῖραι. καὶ συλλήβδην εἰπεῖν, ἃ μήτε ‘‘εἴδομεν πρὸς αὐτοῦ πραχθέντα μήτε ἠκούσαμεν “λεχθέντα, ταῦτα ὡς ἀληθῶς πεπραγμένα διατεινώ- “μεθα

anthʼ hōn, ‘‘phere, dexias dontes allēlois, homou pantes synthōmetha peri autou symphōnon exenenkein eis pantas “anthrōpous planēn, kai legōmen heōrakenai auton typhlois to blepsin kecharismenon, ho oudeis pothʼ hēmōn historēse; kai kōphois tēn akoēn paraschein, ho oudeis pothʼ hēmōn ēkousen; leprous te katharisai “kai nekrous egeirai. kai syllēbdēn eipein, ha mēte ‘‘eidomen pros autou prachthenta mēte ēkousamen “lechthenta, tauta hōs alēthōs pepragmena diateinō- “metha

In return for this, come, let us give each other our right hands and all agree together to carry out to all people a unanimous deception about him, and let us say we saw him grant sight to the blind, which none of us ever witnessed; and give hearing to the deaf, which none of us ever heard; and cleanse lepers and raise the dead. In a word, let us insist that what we neither saw done by him nor heard said were truly done.

Notes and citation

Summary: The imagined conspirators agree to invent miracles.

Cite (SBL): Eusebius, Dem. ev. 3.4.49 (Dindorf 3:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-49). (abbreviation not yet checked)

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3.4.50Dindorf 3:172–173

ἀλλʼ ἐπεὶ καὶ ἡ ἐσχάτη αὐτοῦ τελευτὴ “περιβόητον ἔσχε καὶ διαφανῆ τὸν θάνατον, ὡς μὴ “δύνασθαι αὐτὸν ἐπικρύψασθαι, ἀλλὰ καὶ τοῦτον “ἡμεῖς ἀδιατρέπτως ἐπιλυώμεθα, μαρτυροῦντες εὖ “ μάλα ἀναιδῶς ὅτι δὴ πᾶσιν ἡμῖν μετὰ τὸ ἐκ νεκρῶν “ ἀναβιῶσαι συνεγένετο, ἑστίας τε καὶ τροφῆς συνή- “ θους ἐκοινώνησε. ΛΓ. φυλαττέσθω δʼ ἡμῖν πᾶσι τὸ “ ἀναιδὲς καὶ ἀδιάτρεπτον ^ μενέτω δὲ ἡ ἔκστασις μέ- “χρι θανάτου ’ τί γὰρ καὶ ἄτοπον ὑπὲρ τοῦ μηδενὸς “ ἀποθνήσκειν; τί δὲ καὶ λυπεῖ μηδενὸς εὐλόγου χά- “ ῥὶν μάστιγας καὶ βασάνους κατὰ τοῦ σώματος [λα- “ SLv], εἰ δὲ δέοι καὶ δεσμωτηρίων πειρᾶσθαι, ἀτι- “ μιῶν τε καὶ ὕβρεων ὑπὲρ οὐδενὸς ἀληθοῦς, καὶ τοῦθʼ ἡμῖν ἤδη μεμελετήσθω.’

allʼ epei kai hē eschatē autou teleutē “periboēton esche kai diaphanē ton thanaton, hōs mē “dynasthai auton epikrypsasthai, alla kai touton “hēmeis adiatreptōs epilyōmetha, martyrountes eu “ mala anaidōs hoti dē pasin hēmin meta to ek nekrōn “ anabiōsai synegeneto, hestias te kai trophēs synē- “ thous ekoinōnēse. LG. phylattesthō dʼ hēmin pasi to “ anaides kai adiatrepton ^ menetō de hē ekstasis me- “chri thanatou ’ ti gar kai atopon hyper tou mēdenos “ apothnēskein? ti de kai lypei mēdenos eulogou cha- “ rhin mastigas kai basanous kata tou sōmatos [la- “ SLv], ei de deoi kai desmōtēriōn peirasthai, ati- “ miōn te kai hybreōn hyper oudenos alēthous, kai touthʼ hēmin ēdē memeletēsthō.’

But since his last end had a notorious and conspicuous death, so that it cannot be hidden, let us undo this too without shame, testifying quite shamelessly that after he came to life again from the dead he was with all of us and shared a common hearth and table. Let shamelessness and brazenness be kept by us all; let our resolve remain until death. For what is absurd in dying for nothing? What harm is there in receiving scourges and tortures on the body for no good reason, and, if need be, experiencing prisons, dishonors, and insults for nothing true? Let this be our practice already.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The imagined conspirators resolve to lie about the resurrection and suffer for nothing.

The editor deletes λαβεῖν (“to receive”) in square brackets; the sense is kept without it. ἔκστασις is probably a slip for ἔνστασις (“resolve”). The stray letters ΛΓ in the digital text are passed over.

Notes on the original text

Digital text corrected (OCR Latin letters for Greek): μἐ- “XQL θανάτου → μέ- “χρι θανάτου.

Cite (SBL): Eusebius, Dem. ev. 3.4.50 (Dindorf 3:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-4-21/#p-3-4-50). (abbreviation not yet checked)

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