Demonstration of the Gospel 3.5.52–3.5.110

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 59 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 5

3.5.52Dindorf 3:173

" η·ἴευδώμεθα δὴ πάντες ὁμοῦ συμφώνως, ‘καὶ πλαττώμεθα ἐπʼ οὐδενὸς ὠφελείᾳ, οὔθʼ ἡμῶν οὔτε τῶν ἀπατωμένων, οὐδὲ μὴν αὐτοῦ τοῦ τὰ ψευδῆ πρὸς ἡμῶν ἐκθειαζομένου.

" ē;ieudōmetha dē pantes homou symphōnōs, ‘kai plattōmetha epʼ oudenos ōpheleią, outhʼ hēmōn oute tōn apatōmenōn, oude mēn autou tou ta pseudē pros hēmōn ektheiazomenou.

Let us all lie together in agreement, and invent for the benefit of no one, neither ourselves nor those deceived, nor even of the one falsely deified by us.

Notes and citation

Summary: The imagined conspirators agree to lie for no one’s benefit.

The digital text numbers this chapter 3.5 from section 52 (section 51 is not in the digital text).

Cite (SBL): Eusebius, Dem. ev. 3.5.52 (Dindorf 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-52). (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).

3.5.53Dindorf 3:173

τείνωμεν δὲ τὸ ψεῦ- δὸς μὴ ἐπὶ μόνους τοὺς ὁμοεθνεῖς, ἀλλὰ καὶ εἰς “ πάντας προελθόντες ἀνθρώπους, καὶ σύμπασαν τὴν “ οἰκουμένην καταπλήσωμεν τῶν περὶ αὐτοῦ συντιθε- “ μένων. ἤδη δὲ ἐντεῦθεν νομοθετῶμεν πᾶσι τοῖς ἔθνεσιν ἀντίστροφα ταῖς ἐξ αἰῶνος παρʼ αὐτοῖς περὶ “Τῶν πατρῴων θεῶν δόξαις.

teinōmen de to pseu- dos mē epi monous tous homoethneis, alla kai eis “ pantas proelthontes anthrōpous, kai sympasan tēn “ oikoumenēn kataplēsōmen tōn peri autou syntithe- “ menōn. ēdē de enteuthen nomothetōmen pasi tois ethnesin antistropha tais ex aiōnos parʼ autois peri “Tōn patrǭōn theōn doxais.

Let us extend the lie not only to our own countrymen, but go out to all people and fill the whole world with our inventions about him. And from now on let us legislate for all the nations things contrary to their age-old beliefs about their ancestral gods.

Notes and citation

Summary: The imagined conspirators plan to spread their lie to the whole world.

The imagined conspirators’ speech continues (3.4.48–3.5.59).

Cite (SBL): Eusebius, Dem. ev. 3.5.53 (Dindorf 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-53). (abbreviation not yet checked)

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3.5.54Dindorf 3:173

κελεύωμεν Ῥωμαί- "otg αὐτοῖς πρώτιστα πάντων μὴ σέβειν οὓς ἡγοῦντο ‘‘θεοὺς οἶ προπάτορες, παρίωμεν δὲ καὶ ἐπὶ τὴν Ἑλ- ‘, καὶ τοῖς τούτων σοφοῖς ἀντικηρύττωμεν, μηδʼ Αἰγυπτίους ἀνῶμεν, πολεμῶμεν δὲ καὶ τοὺς τούτων θεοὺς, μὴ τὰ Μώσεως πρόσθεν κατʼ αὐτῶν γενό- μένα ἀνατεινόμενοι,

keleuōmen Rhōmai- "otg autois prōtista pantōn mē sebein hous hēgounto ‘‘theous oi propatores, pariōmen de kai epi tēn Hel- ‘, kai tois toutōn sophois antikēryttōmen, mēdʼ Aigyptious anōmen, polemōmen de kai tous toutōn theous, mē ta Mōseōs prosthen katʼ autōn geno- mena anateinomenoi,

Let us command the Romans themselves, first of all, not to worship those whom their forefathers held to be gods; let us go on to Greece too and preach against their wise men; let us not spare the Egyptians either, but make war on their gods, not holding up against them the things Moses once did against them,

Notes and citation

Summary: They plan to attack the gods of Rome, Greece, and Egypt.

A word is lost after ἐπὶ τὴν Ἑλ- (“Greece”); translated by sense.

Cite (SBL): Eusebius, Dem. ev. 3.5.54 (Dindorf 3:173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-54). (abbreviation not yet checked)

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3.5.55Dindorf 3:173–174

τὸν δὲ τοῦ ἡμετέρου διδασκά- “λου θάνατον ὥσπερ τι φόβητρον αὐτοῖς ἀντιτάτ- ‘‘τοντες, καὶ τὴν ἀπʼ αἰῶνος ἐξ αὐτῶν εἰς πάντας ’ ἀνθρώπους προελθοῦσαν περὶ θεῶν φήμην μὴ ῥη- ματίοις καὶ λόγοις, δυνάμει δὲ τοῦ σταυρωθέντος διδασκάλου καταλύωμεν, ἀπίωμεν καὶ ἐπὶ τὴν ἄλ- λην βάρβαρον γῆν, καὶ τὰ παρὰ τοῖς πᾶσιν ἀνατρέ- ‘‘πωμεν. προθυμίας δὲ μηδεὶς ἡμῶν λειπέσθω.

ton de tou hēmeterou didaska- “lou thanaton hōsper ti phobētron autois antitat- ‘‘tontes, kai tēn apʼ aiōnos ex autōn eis pantas ’ anthrōpous proelthousan peri theōn phēmēn mē rhē- matiois kai logois, dynamei de tou staurōthentos didaskalou katalyōmen, apiōmen kai epi tēn al- lēn barbaron gēn, kai ta para tois pasin anatre- ‘‘pōmen. prothymias de mēdeis hēmōn leipesthō.

but setting against them, as a kind of terror, the death of our teacher; and the age-old repute of their gods, which has gone out from them to all people, let us overthrow not with phrases and words but by the power of our crucified teacher. Let us go off to the rest of the barbarian land too, and overturn everything among them all. And let none of us fall short in zeal.

Notes and citation

Summary: They plan to overthrow the gods by the power of their crucified teacher.

Notes on the original text

Digital text corrected (two words joined in the digital text): τοῖςπᾶσιν → τοῖς πᾶσιν.

Cite (SBL): Eusebius, Dem. ev. 3.5.55 (Dindorf 3:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-55). (abbreviation not yet checked)

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3.5.56Dindorf 3:174

‘‘οὔτε γὰρ μικρὸς ὁ ἆθλος τῶν τολμωμένων ἐπεὶ μὴ “Τὰ τυχόντα βραβεῖα ἡμὰς ἐκδέξεται, ἀλλʼ αἱ ἀπὸ τῶν “παρʼ ἑκάστοις, ὡς εἰκὸς, νόμων τιμωρίαι, δεσμὰ ” δηλαδὴ καὶ βάσανοι καὶ φυλακαὶ, πῦρ τε καὶ σίδη- ρος, καὶ σταυροὶ, καὶ θῆρες, ὦν μάλιστα προθυ- ” μητέον καὶ τοῖς κακοῖς ὁμόσε χωρητέον ὑπόδειγμα διδάσκαλον κεκτημένοις.

‘‘oute gar mikros ho athlos tōn tolmōmenōn epei mē “Ta tychonta brabeia hēmas ekdexetai, allʼ hai apo tōn “parʼ hekastois, hōs eikos, nomōn timōriai, desma ” dēladē kai basanoi kai phylakai, pyr te kai sidē- ros, kai stauroi, kai thēres, ōn malista prothy- ” mēteon kai tois kakois homose chōrēteon hypodeigma didaskalon kektēmenois.

For the prize of our daring is not small, since no ordinary rewards await us, but the punishments, as is likely, under the laws of each people: bonds, that is, and tortures and prisons, fire and sword, crosses and wild beasts. For these we must be most eager, and advance to meet the evils together, since we have our teacher as an example.

Notes and citation

Summary: The mock speech ironically promises only tortures and death as reward.

Topics: Martyrdom, Persecution

Cite (SBL): Eusebius, Dem. ev. 3.5.56 (Dindorf 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-56). (abbreviation not yet checked)

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3.5.57Dindorf 3:174

τί γὰρ τούτων γέ- “νοιτ ἂν κάλλιον ἐχθροὺς καὶ θεοῖς καὶ ἀνθρώποις ’ ἐπʼ οὐδενὶ λόγῳ καταστῆναι, καὶ μή ποτε ἡδέος “ἀπολαῦσαί τινος, μήτε τῶν φιλτάτων ὄνασθαι, μήτε ’ χρημάτων τυχεῖν, μήτε τινὸς ἀγαθοῦ τὸ παράπαν ’ ἐλπίδα κτήσασθαι, εἰκῆ δὲ καὶ μάτην πλανᾶσθαι καὶ πλανᾶν; τοῦτο γὰρ ἦν τὸ συμφέρον καὶ τὸ φέ- ρεσθαι ἐξ ἐναντίας πᾶσι τοῖς ἔθνεσι, καὶ τὸ θεοῖς “τοῖς ἐξ αἰῶνος παρὰ πᾶσιν ὡμολογημένοις πολεμεῖν, τὸν δʼ ὑπʼ ὀφθαλμοῖς ἡμῶν αὐτῶν διδάσκα- ’ λον θεὸν εἶναι, καὶ θεοῦ παῖδα κηρύττειν, ὑπὲρ οὗ ‘καὶ αὐτοὺς θνήσκειν ἑτοίμους εἶναι, μηδὲν ἀληθὲς " παρʼ αὐτοῦ μηδʼ ὠφέλιμον μεμαθηκότας.

ti gar toutōn ge- “noit an kallion echthrous kai theois kai anthrōpois ’ epʼ oudeni logǭ katastēnai, kai mē pote hēdeos “apolausai tinos, mēte tōn philtatōn onasthai, mēte ’ chrēmatōn tychein, mēte tinos agathou to parapan ’ elpida ktēsasthai, eikē de kai matēn planasthai kai planan? touto gar ēn to sympheron kai to phe- resthai ex enantias pasi tois ethnesi, kai to theois “tois ex aiōnos para pasin hōmologēmenois polemein, ton dʼ hypʼ ophthalmois hēmōn autōn didaska- ’ lon theon einai, kai theou paida kēryttein, hyper hou ‘kai autous thnēskein hetoimous einai, mēden alēthes " parʼ autou mēdʼ ōphelimon memathēkotas.

For what could be finer than to become enemies of gods and men for no reason, never to enjoy anything pleasant, nor to profit from our dearest, nor to get money, nor to have hope of any good at all, but to be deceived and deceive at random and in vain? For this was the advantage: to be carried against all the nations, to make war on the gods acknowledged by all from time immemorial, and to proclaim that the teacher before our own eyes is God and the Son of God, for whom we are ready to die ourselves, though we have learned nothing true or useful from him.

Notes and citation

Summary: The mock speech exposes the absurdity of suffering for a known lie.

Notes on the original text

Digital text corrected (OCR misreading): ἐπʼ οὐδεΜ̀ λόγῳ → ἐπʼ οὐδενὶ λόγῳ.

Cite (SBL): Eusebius, Dem. ev. 3.5.57 (Dindorf 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-57). (abbreviation not yet checked)

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3.5.58Dindorf 3:174

ταύτῃ " οὖν καὶ μᾶλλον τιμητέον αὐτὸν, εἰ μηδὲν ἡμᾶς " πάντα τε ἐπὶ τῷ δοξάσαι αὐτοῦ τὴν προση- ’ γορίαν ποιητέον, καὶ πάσας ὕβρεις καὶ τιμωρίας ’ ὑπομενετέον, πάντα τε τρόπον ἀναδεκτέον θανάτου ’ ὑπὲρ μηδενὸς ἀληθοῦς. κακὸν γὰρ ἴσως ἀλήθεια, "tὸ δὲ ψεῦδος ἔχει τοῦ κακοῦ τὸ ἐναντίον.

tautę̄ " oun kai mallon timēteon auton, ei mēden hēmas " panta te epi tǭ doxasai autou tēn prosē- ’ gorian poiēteon, kai pasas hybreis kai timōrias ’ hypomeneteon, panta te tropon anadekteon thanatou ’ hyper mēdenos alēthous. kakon gar isōs alētheia, "to de pseudos echei tou kakou to enantion.

In this way, then, we must honor him all the more, though he [benefited] us in nothing; we must do everything to glorify his name, endure every insult and punishment, and accept every manner of death for nothing true. For truth is perhaps an evil, and falsehood has the opposite of evil.

Notes and citation

Summary: The conspirators ironically resolve to die for a falsehood.

A verb is lost after εἰ μηδὲν ἡμᾶς; “benefited” is supplied.

Cite (SBL): Eusebius, Dem. ev. 3.5.58 (Dindorf 3:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-58). (abbreviation not yet checked)

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3.5.59Dindorf 3:174–175

διὸ " λέγωμεν ὅτι καὶ νεκροὺς ἤγειρεν, καὶ λεπροὺς ἐκα- θάρισε, καὶ δαίμονας ἤλασε, καὶ τῶν ἄλλων παρα- ‘‘δόξων ἔργων γέγονε ποιητὴς, μηδὲν μὲν τοιοῦτον " αὐτῷ συνεγνωκότες, ἑαυτοῖς δὲ τὰ πάντα πλαττό- " μένοι, καὶ πλανῶντες μὲν οὓς δυνατόν ’ εἰ δὲ μὴ πείθοιτό τις, ἀλλʼ αὐτοί γε ὑπὲρ ὧν συντεθεί- “ μεθα τἀπίχειρα τῆς πλάνης καθʼ ἑαυτῶν ἐφελκόμενοι.”

dio " legōmen hoti kai nekrous ēgeiren, kai leprous eka- tharise, kai daimonas ēlase, kai tōn allōn para- ‘‘doxōn ergōn gegone poiētēs, mēden men toiouton " autǭ synegnōkotes, heautois de ta panta platto- " menoi, kai planōntes men hous dynaton ’ ei de mē peithoito tis, allʼ autoi ge hyper hōn syntethei- “ metha tapicheira tēs planēs kathʼ heautōn ephelkomenoi.”

Therefore let us say that he raised the dead, cleansed lepers, drove out demons, and performed other marvelous works, though we know nothing of the kind about him, but invent everything ourselves, deceiving whom we can; and if anyone is not persuaded, we at least draw upon ourselves the wages of the deception for what we have agreed.”

Notes and citation

Summary: The mock conspirators agree to invent miracles and bear the consequences.

Cite (SBL): Eusebius, Dem. ev. 3.5.59 (Dindorf 3:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-59). (abbreviation not yet checked)

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3.5.60Dindorf 3:175

Ἆρά σοι πιθανὰ ταῦτα, ἢ καὶ ἀληθοῦς ἐχόμενα λόγου τὰ τοιαῦτα εἶναι δοκεῖ; καὶ πείσειέ τις ἂν ἑαυτὸν ὡς τὰ τοιαῦτα πλασάμενοι καὶ συνθέμενοι ἀλλήλοις εὐτελεῖς ἄνδρες καὶ ἰδιῶται παρῄεσαν ἐπὶ τὴν Ῥωμαίων ἀρχὴν, ἢ ὡς ἀνθρωπεία φύσις τὸ φιλόζωον οἰκεῖον κεκτημένη δύναιτʼ ἄν ποθʼ ὑπὲρ τοῦ μηδενὸς αὐθαίρετον ὑπομεῖναι τελευτὴν, ἢ ὡς οἱ τοῦ σωτῆρος ἡμῶν μαθηταὶ εἰς τοσαύτην ὑπερβολὴν ἐκπληξίας ἤλασαν ὡς μηδὲν μὲν ὑπʼ αὐτοῦ παράδοξον πραχθὲν ἑωρακέναι, αὐτοὺς δʼ ἐκ συνθήματος ὁμοῦ πάντα τὰ τοιαῦτα πεπλάσθαι, ἔπειτα ῥημάτια περὶ αὐτοῦ ψευδῆ συνταξαμένους ὑπὲρ τούτων θνήσκειν ὑπομένειν ἑτοίμως ἔχειν; ἀλλὰ τί φῄς; μὴ προσδοκῆσαι αὐτοὺς μηδὲ ἐλπίσαι δεινόν τι πείσεσθαι ἐκ τῆς περὶ τοῦ Ἰησοῦ μαρτυρίας, διὸ καὶ ἀδεῶς ἐπὶ τὸ περὶ αὐτοῦ κήρυγμα προελθεῖν; ἀλλʼ οὐκ εἰκὸς ἦν ἀπελπίσαι τὰ πάντα ὑπὲρ αὐτοῦ πείσεσθαι τοὺς Ῥωμαίοις ὁμοῦ καὶ Ἕλλησι καὶ βαρβάροις θεῶν ἀνατροπὴν εἰσηγησαμένους.

Ara soi pithana tauta, ē kai alēthous echomena logou ta toiauta einai dokei? kai peiseie tis an heauton hōs ta toiauta plasamenoi kai synthemenoi allēlois euteleis andres kai idiōtai parę̄esan epi tēn Rhōmaiōn archēn, ē hōs anthrōpeia physis to philozōon oikeion kektēmenē dynaitʼ an pothʼ hyper tou mēdenos authaireton hypomeinai teleutēn, ē hōs hoi tou sōtēros hēmōn mathētai eis tosautēn hyperbolēn ekplēxias ēlasan hōs mēden men hypʼ autou paradoxon prachthen heōrakenai, autous dʼ ek synthēmatos homou panta ta toiauta peplasthai, epeita rhēmatia peri autou pseudē syntaxamenous hyper toutōn thnēskein hypomenein hetoimōs echein? alla ti phę̄s? mē prosdokēsai autous mēde elpisai deinon ti peisesthai ek tēs peri tou Iēsou martyrias, dio kai adeōs epi to peri autou kērygma proelthein? allʼ ouk eikos ēn apelpisai ta panta hyper autou peisesthai tous Rhōmaiois homou kai Hellēsi kai barbarois theōn anatropēn eisēgēsamenous.

Do these things seem plausible to you, or do such things seem to hold to true reason? Could anyone persuade himself that common and unlearned men, having invented such things and agreed together, went to the Roman empire? Or that human nature, which has the love of life as its own, could ever endure a self-chosen death for nothing? Or that our Savior’s disciples went to such an extreme of madness as to have seen nothing marvelous done by him, but to have invented all such things together by agreement, and then, having composed false phrases about him, to be ready to endure death for them? But what do you say? That they did not expect or suppose they would suffer anything terrible from their testimony about Jesus, and therefore went out fearlessly to preach him? But it was not likely that those who introduced the overthrow of the gods to Romans, Greeks, and barbarians alike would fail to expect that they would suffer everything for his sake.

Notes and citation

Summary: It is implausible that simple men would invent a story and die for it, knowing the danger.

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 3.5.60 (Dindorf 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-60). (abbreviation not yet checked)

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3.5.61Dindorf 3:175

ἡ δέ γε περὶ αὐτῶν ἱστορία σαφῶς δείκνυσιν ὡς μετὰ τὴν τοῦ διδασκάλου τελευτὴν ἐπίβουλοί τινες συλλαβόντες αὐτοὺς πρῶτα μὲν παρέδωκαν φυλακῇ, ἔπειτα δὲ ἀπέλυσαν παραγγείλαντες μηδενὶ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ· γνόντες δὲ αὐτοὺς μετὰ ταῦτα δημοσίᾳ τῷ πλήθει τὰ περὶ αὐτοῦ διαλεγομένους, ἀναρπάσαντες ἐμάστιζον, ἐπιτιμῶντες ἐπὶ τῇ διδασκαλίᾳ.

hē de ge peri autōn historia saphōs deiknysin hōs meta tēn tou didaskalou teleutēn epibouloi tines syllabontes autous prōta men paredōkan phylakę̄, epeita de apelysan parangeilantes mēdeni lalein epi tǭ onomati tou Iēsou; gnontes de autous meta tauta dēmosią tǭ plēthei ta peri autou dialegomenous, anarpasantes emastizon, epitimōntes epi tę̄ didaskalią.

The history about them shows clearly that after their teacher’s death some plotters seized them, first put them in prison, and then released them, ordering them to speak to no one in the name of Jesus; but learning afterward that they were publicly speaking to the crowd about him, they seized them and scourged them, rebuking them for their teaching.

Acts 4:3 (allusion, high confidence) · Acts 4:18 (allusion, high confidence) · Acts 5:40 (allusion, high confidence)

Notes and citation

Summary: Acts records that the apostles were imprisoned, warned, and scourged.

Acts 4:3, 18; 5:18, 40.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 3.5.61 (Dindorf 3:175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-61). (abbreviation not yet checked)

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3.5.62Dindorf 3:175–176

ὅτε ἀποκριθεὶς αὖθις αὐτοῖς ὁ Πέτρος εἶπεν “πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις.” μετὰ δὲ ταῦτα λίθοις θεὶς ἀναιρεῖται Στέφανος, ἐπὶ τοῦ Ἰουδαίων πλή- θους παρρησιασάμενος, καὶ διωγμὸς οὐχ ὁ τυχὼν ἐπανίσταται τοῖς πρεσβεύουσι τὸ τοῦ Ἰησοῦ ὄνομα.

hote apokritheis authis autois ho Petros eipen “peitharchein dei theǭ mallon ē anthrōpois.” meta de tauta lithois theis anaireitai Stephanos, epi tou Ioudaiōn plē- thous parrēsiasamenos, kai diōgmos ouch ho tychōn epanistatai tois presbeuousi to tou Iēsou onoma.

Then Peter again answered them: “We must obey God rather than men.” After this Stephen is killed with stones, having spoken boldly before the Jewish crowd, and no ordinary persecution arises against those who honored the name of Jesus.

Acts 5:29 (quotation, high confidence) · Acts 7:58–60 (allusion, high confidence) · Acts 8:1 (allusion, high confidence)

Notes and citation

Summary: Peter defied the authorities; Stephen was stoned and persecution followed.

Acts 5:29; 7:58–60; 8:1. λίθοις θεὶς is probably a slip for λιθοβοληθείς or similar; translated by sense.

Topics: Martyrdom, Persecution

Cite (SBL): Eusebius, Dem. ev. 3.5.62 (Dindorf 3:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-62). (abbreviation not yet checked)

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3.5.63Dindorf 3:176

καὶ πάλιν ἄλλοτε Ἡρώδης ὁ τῶν Ἰουδαίων βασι- λεὺς ἀνεῖλεν τὸν Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μα- χαίρᾳ, τόν τε Πέτρον ὁ αὐτὸς δεσμοῖς περιέβαλεν, ὡς ἐν ταῖς Πράξεσι τῶν Ἀποστόλων γέγραπται. καὶ τούτων ταῦτα πεπονθότων, οἱ λοιποὶ μαθηταὶ ἀπρὶξ ἐχόμενοι τοῦ Ἰησοῦ παρέμενον ἔτι μᾶλλον εἰς πάντας αὐτόν τε καὶ τὰς παραδοξοποιίας αὐτοῦ καταγγέλλον- τες.

kai palin allote Hērōdēs ho tōn Ioudaiōn basi- leus aneilen ton Iakōbon ton adelphon Iōannou ma- chairą, ton te Petron ho autos desmois periebalen, hōs en tais Praxesi tōn Apostolōn gegraptai. kai toutōn tauta peponthotōn, hoi loipoi mathētai aprix echomenoi tou Iēsou paremenon eti mallon eis pantas auton te kai tas paradoxopoiias autou katangellon- tes.

And again at another time Herod, king of the Jews, killed James the brother of John with the sword, and the same man put Peter in chains, as is written in the Acts of the Apostles. And when these had suffered this, the other disciples, holding fast to Jesus, remained, proclaiming him and his marvelous works to all still more.

Acts 12:2–4 (allusion, high confidence)

Notes and citation

Summary: Herod killed James and imprisoned Peter, yet the disciples kept preaching.

Acts 12:2–4.

Topics: Martyrdom, Persecution

Cite (SBL): Eusebius, Dem. ev. 3.5.63 (Dindorf 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-63). (abbreviation not yet checked)

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3.5.64Dindorf 3:176

ἐπὶ τούτοις Ἰάκωβος ὁ ἀδελφὸς τοῦ κυρίου, ὃν οἱ πάλαι τὰ Ἱεροσόλυμα οἰκοῦντες ἐκάλουν δίκαιον διὰ τὰ τῆς ἀρετῆς πλεονεκτήματα, ἐρωτηθεὶς πρὸς τῶν ἀρχιερέων καὶ διδασκάλων τοῦ Ἰουδαίων ἔθνους τίνα περὶ τοῦ Χριστοῦ ἔχοι δόξαν, κἄπειτα ἀποκρι- νάμενος ὅτι υἱὸς θεοῦ εἴη, λίθοις καὶ αὐτὸς πρὸς αὐτῶν βάλλεται.

epi toutois Iakōbos ho adelphos tou kyriou, hon hoi palai ta Hierosolyma oikountes ekaloun dikaion dia ta tēs aretēs pleonektēmata, erōtētheis pros tōn archiereōn kai didaskalōn tou Ioudaiōn ethnous tina peri tou Christou echoi doxan, kapeita apokri- namenos hoti huios theou eiē, lithois kai autos pros autōn balletai.

After these, James the brother of the Lord, whom the former inhabitants of Jerusalem called the Just because of his excellence in virtue, when asked by the high priests and teachers of the Jewish nation what opinion he held about Christ, and answering that he was the Son of God, was himself stoned by them.

Notes and citation

Summary: James the Just was stoned for confessing Christ as Son of God.

The account follows Hegesippus (cf. Hist. eccl. 2.23).

Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 3.5.64 (Dindorf 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-64). (abbreviation not yet checked)

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3.5.65Dindorf 3:176

καὶ Πέτρος δὲ ἐπὶ ῥώμης κατὰ κεφαλῆς σταυροῦται, Παῦλός τε ἀποτέμνεται, Ἰωάν- νῆς τε νήσῳ παραδίδοται. καὶ τούτων ταῦτα παθόντων οὐδεὶς τῶν λοιπῶν ἐξέστη τῆς προθέσεως, διʼ εὐχῆς δὲ τιθέμενοι καὶ αὐτοὶ τῶν ἴσων τοῖς προειρη- μένοις τῆς εἰς τὸ θεῖον εὐσεβείας ἕνεκα τυχεῖν ἐπὶ μᾶλλον τῷ Ἰησοῦ καὶ τοῖς παραδόξοις ἔργοις αὐτοῦ μετὰ παρρησίας ἐμαρτύρουν.

kai Petros de epi rhōmēs kata kephalēs stauroutai, Paulos te apotemnetai, Iōan- nēs te nēsǭ paradidotai. kai toutōn tauta pathontōn oudeis tōn loipōn exestē tēs protheseōs, diʼ euchēs de tithemenoi kai autoi tōn isōn tois proeirē- menois tēs eis to theion eusebeias heneka tychein epi mallon tǭ Iēsou kai tois paradoxois ergois autou meta parrēsias emartyroun.

And Peter is crucified head downward at Rome, Paul is beheaded, and John is consigned to an island. And when these had suffered this, none of the rest departed from his purpose, but, praying that they too might meet the same fate as those mentioned for the sake of piety toward God, they bore witness to Jesus and his marvelous works with boldness all the more.

Rev 1:9 (allusion, medium confidence)

Notes and citation

Summary: Peter, Paul, and John suffered, yet the others only grew bolder.

The traditions of Peter’s inverted crucifixion and Paul’s beheading at Rome are found in Eusebius, Hist. eccl. 2.25; 3.1. John’s island is Patmos (Rev 1:9).

Notes on the original text

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

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 3.5.65 (Dindorf 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-65). (abbreviation not yet checked)

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3.5.66Dindorf 3:176–177

καὶ μὴν ^ εἴπερ ψεύσματα ἦν κατὰ συνθήκην αὐτοῖς πεπλασμένα, θαυ- μάζειν ἄξιον ὅπως τοσοῦτο πλῆθος τὴν συμφωνίαν ἐπὶ τοῖς πλάσμασι καὶ μέχρι θανάτου διεφύλαξεν, οὐδείς τε αὐτῶν πώποτε τὰ συμβάντα τοῖς προανῃ- ρημένοις τρέσας ἐξέστη τῆς ἑταιρίας, οὐδʼ ἀντεκή- ρυξε τοῖς ἄλλοις εἰς φῶς ἀγαγὼν τὰ συντεθειμένα, ἀλλὰ καὶ ὁ ζῶντα προδοῦναι τολμήσας αὐτὸν αὐτο- χειρίᾳ καθʼ ἑαυτοῦ παραχρῆμα τὴν δίκην ἐπεσπά- σατο.

kai mēn ^ eiper pseusmata ēn kata synthēkēn autois peplasmena, thau- mazein axion hopōs tosouto plēthos tēn symphōnian epi tois plasmasi kai mechri thanatou diephylaxen, oudeis te autōn pōpote ta symbanta tois proanę̄- rēmenois tresas exestē tēs hetairias, oudʼ antekē- ryxe tois allois eis phōs agagōn ta syntetheimena, alla kai ho zōnta prodounai tolmēsas auton auto- cheirią kathʼ heautou parachrēma tēn dikēn epespa- sato.

And indeed, if they were lies invented by agreement, it is worth wondering how so great a number kept agreement over the inventions even to death, and none of them ever, fearing what befell those put to death before, left the fellowship, or preached against the others, bringing to light what had been agreed; but even the one who dared to betray him while living at once brought justice on himself with his own hand.

Matt 27:5 (allusion, high confidence)

Notes and citation

Summary: None broke the supposed conspiracy; even Judas took his own life.

Matt 27:5.

Notes on the original text

Digital text corrected (two words joined in the digital text): ψεύσματαἦν → ψεύσματα ἦν.

Cite (SBL): Eusebius, Dem. ev. 3.5.66 (Dindorf 3:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-66). (abbreviation not yet checked)

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3.5.67Dindorf 3:177

κἀκεῖνο δὲ πῶς οὐ μεστὸν ἐκπλήξεως, τὸ πλάνους ἄνδρας καὶ ἰδιώτας, μήτε λαλεῖν μήτε ἀκούειν πλέον τῆς πατρίου φωνῆς ἐπισταμένους, μὴ μόνον διανοηθῆναι τολμήσαι προελθεῖν ἐπὶ τὴν τῶν ἐθνῶν ἁπάντων περίοδον, ἀλλὰ καὶ προελθόντας κατορθῶσαι τὸ ἐπιτήδευμα; σκέψαι δὲ ὁποῖόν ἐστι καὶ τὸ μηδένα μηδαμοῦ διάφωνον ἐξενεγκεῖν περὶ τῶν πράξεων τοῦ Ἰησοῦ λόγον.

kakeino de pōs ou meston ekplēxeōs, to planous andras kai idiōtas, mēte lalein mēte akouein pleon tēs patriou phōnēs epistamenous, mē monon dianoēthēnai tolmēsai proelthein epi tēn tōn ethnōn hapantōn periodon, alla kai proelthontas katorthōsai to epitēdeuma? skepsai de hopoion esti kai to mēdena mēdamou diaphōnon exenenkein peri tōn praxeōn tou Iēsou logon.

And how is this not full of astonishment, that deceivers and unlearned men, knowing how to speak and understand no more than their native language, should not only dare to think of going out on a circuit of all the nations, but, having gone out, should succeed in the undertaking? Consider too what it means that no one anywhere put forward a discordant account of the deeds of Jesus.

Notes and citation

Summary: Unlearned men succeeded in a worldwide mission, and none gave a conflicting account.

Cite (SBL): Eusebius, Dem. ev. 3.5.67 (Dindorf 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-67). (abbreviation not yet checked)

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3.5.68Dindorf 3:177

εἰ γὰρ ἐπὶ πάντων ἀμφιγνοουμένων πραγμάτων ἔν τε τοῖς κατὰ νόμους δικαστηρίοις καὶ ἐν ταῖς κοιναῖς ἀμφισβητήσεσι τῶν μαρτύρων συμφωνία κυροῖ τὸ ἀμφιγνοούμενον, “ἐπὶ στόματος δʼ οὖν δύο καὶ τριῶν μαρτύρων συνίσταται πᾶν ῥῆμα”, πῶς οὐκ ἂν ἡ ἀλήθεια καὶ ἐπὶ συσταίη, δώδεκα μὲν ὄντων ἀποστόλων, ἑβδομήκοντα δὲ μαθητῶν, μυρίου τε πλήθους τούτων ἐκτὸς, πάντων θαυμαστὴν συμφωνίαν ἐπιδεδειγμένων, καὶ μαρτυρησάντων γε τοῖς ὑπὸ τοῦ Ἰησοῦ πεπραγμένοις, οὐκ ἀνιδρωτὶ, διὰ δὲ βασάνων ὑπομονῆς καὶ πάσης αἰκίας καὶ θανάτου, καὶ ἐπὶ πᾶσιν ὑπὸ τοῦ θεοῦ μαρτυρηθέντων, ὃς τὸν ὑπʼ αὐτῶν καταγγελθέντα λόγον ἔτι καὶ νῦν καὶ εἰς ὅλον τὸν αἰῶνα κρατύνει;

ei gar epi pantōn amphignooumenōn pragmatōn en te tois kata nomous dikastēriois kai en tais koinais amphisbētēsesi tōn martyrōn symphōnia kyroi to amphignooumenon, “epi stomatos dʼ oun dyo kai triōn martyrōn synistatai pan rhēma”, pōs ouk an hē alētheia kai epi systaiē, dōdeka men ontōn apostolōn, hebdomēkonta de mathētōn, myriou te plēthous toutōn ektos, pantōn thaumastēn symphōnian epidedeigmenōn, kai martyrēsantōn ge tois hypo tou Iēsou pepragmenois, ouk anidrōti, dia de basanōn hypomonēs kai pasēs aikias kai thanatou, kai epi pasin hypo tou theou martyrēthentōn, hos ton hypʼ autōn katangelthenta logon eti kai nyn kai eis holon ton aiōna kratynei?

For if in all disputed matters, both in legal courts and in common disputes, the agreement of witnesses confirms what is disputed (“at the mouth of two or three witnesses every word shall be established”), how would the truth not be established here, when there were twelve apostles and seventy disciples, and a countless multitude besides, all showing wonderful agreement, and bearing witness to what was done by Jesus not without sweat, but through endurance of tortures and every outrage and death; and above all being attested by God, who still now and for all ages strengthens the word they proclaimed?

Deut 19:15 (quotation, high confidence) · Matt 18:16 (echo, medium confidence) · 2 Cor 13:1 (echo, medium confidence)

Notes and citation

Summary: The agreement of so many witnesses, confirmed by suffering and by God, establishes the truth.

Deut 19:15 (cf. Matt 18:16; 2 Cor 13:1). The words καὶ ἐπὶ have lost a following word (“here”); translated by sense.

Notes on the original text

Digital text corrected (OCR misreading; OCR ο for ω; stray article in the digital text): τῶν ὁ μαρτύρων → τῶν μαρτύρων; μαθητόν → μαθητῶν; τὸν ὂπ αὐτῶν → τὸν ὑπʼ αὐτῶν.

Cite (SBL): Eusebius, Dem. ev. 3.5.68 (Dindorf 3:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-68). (abbreviation not yet checked)

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3.5.69Dindorf 3:177–178

Ταῦτα μὲν οὖν ἀρχῆς ἀτόπου κατὰ συγχώρησιν δοθείσης γεγυμνάσθω. τὸ γὰρ τοῖς ἐγγράφοις τἀναντία ὑπολαβεῖν, καὶ φάναι τὸν Ἰησοῦν διδάσκαλον γεγονέναι μὴ σωφρόνων λόγων, ἀδικίας δὲ καὶ πλεονεξίας καὶ πάσης ἀκολασίας, τούς τε μαθητὰς αὐτοῦ τοιαῦτα παρʼ αὐτοῦ δεδιδαγμένους παντορέκτας γεγονέναι καὶ παμπονήρους τῶν πώποτε ἀνθρώπων, καθʼ ὑπόθεσιν ἡμῖν συνεχωρεῖτο· ὅπερ ἦν παντὸς ἀτοπώτατον, ὅμοιον ὡς εἰ καὶ Μώσεως ἐν τοῖς νόμοις λέγοντος “οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, ” συκοφαντῶν αὐτὸν διέβαλλέ τις λέγων εἰρωνείᾳ ταῦτα φάναι καὶ προσποιήσει·

Tauta men oun archēs atopou kata synchōrēsin dotheisēs gegymnasthō. to gar tois engraphois tanantia hypolabein, kai phanai ton Iēsoun didaskalon gegonenai mē sōphronōn logōn, adikias de kai pleonexias kai pasēs akolasias, tous te mathētas autou toiauta parʼ autou dedidagmenous pantorektas gegonenai kai pamponērous tōn pōpote anthrōpōn, kathʼ hypothesin hēmin synechōreito; hoper ēn pantos atopōtaton, homoion hōs ei kai Mōseōs en tois nomois legontos “ou phoneuseis, ou moicheuseis, ou klepseis, ou pseudomartyrēseis, ” sykophantōn auton dieballe tis legōn eirōneią tauta phanai kai prospoiēsei;

Let these things be worked out, then, from an absurd starting point granted by concession. For to suppose the opposite of what is written, and to say that Jesus was a teacher not of sober words but of injustice, greed, and all licentiousness, and that his disciples, taught such things by him, became the most unscrupulous and wicked of men who ever lived, was conceded by us as a hypothesis. This was the most absurd thing of all, as if, when Moses says in his laws, “You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness,” someone should slander him, saying that he said these things in irony and pretense;

Exod 20:13–16 (quotation, high confidence)

Notes and citation

Summary: Eusebius concedes the absurd hypothesis only for argument; it is like accusing Moses of irony.

Exod 20:13–16.

Notes on the original text

Digital text corrected (words joined in the digital text): αὐτοῦτοιαῦταπαρʼ → αὐτοῦ τοιαῦτα παρʼ.

Cite (SBL): Eusebius, Dem. ev. 3.5.69 (Dindorf 3:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-69). (abbreviation not yet checked)

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3.5.70Dindorf 3:178

βούλεσθαι μὲν γὰρ τοὺς ὑπηκόους καὶ φονεύειν καὶ μοιχεύειν καὶ τἀναντία πράττειν οἷς νομοθετεῖ, προσποιεῖσθαι δὲ σχηματίζεσθαι καὶ καθυποκρίνεσθαι τὸν σεμνὸν βίον. ταύτῃ γὰρ καὶ τὰς τῶν παρʼ Ἕλλησι φιλοσόφων ὑποθήκας διαβάλλοι ἄν τις τόν τε καρτερικὸν βίον καὶ τοὺς λόγους αὐτῶν πάντων, φάσκων ἐναντίως μὲν τοῖς ἀναγεγραμμένοις διατεθεῖσθαι αὐτοὺς καὶ ἀναβεβιωκέναι, προσπεποιῆσθαι δὲ καθʼ ὑπόκρισιν τὸν φιλόσοφον ἑλεῖν βίον.

boulesthai men gar tous hypēkoous kai phoneuein kai moicheuein kai tanantia prattein hois nomothetei, prospoieisthai de schēmatizesthai kai kathypokrinesthai ton semnon bion. tautę̄ gar kai tas tōn parʼ Hellēsi philosophōn hypothēkas diaballoi an tis ton te karterikon bion kai tous logous autōn pantōn, phaskōn enantiōs men tois anagegrammenois diatetheisthai autous kai anabebiōkenai, prospepoiēsthai de kathʼ hypokrisin ton philosophon helein bion.

that he wanted his subjects to murder and commit adultery and do the opposite of what he legislates, but pretended and feigned and played the part of a venerable life. In this way one might slander the precepts of the Greek philosophers too, their life of endurance, and all their words, saying that they were disposed and lived contrary to what they wrote, and pretended hypocritically to choose the philosophic life.

Notes and citation

Summary: The same method would slander Moses and the Greek philosophers.

Cite (SBL): Eusebius, Dem. ev. 3.5.70 (Dindorf 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-70). (abbreviation not yet checked)

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3.5.71Dindorf 3:178

οὕτως δέ τις καὶ πάσας ἀπλῶς εἰπεῖν τὰς τῶν παλαιῶν διαβάλλοι ἂν ἱστορίας, ἀθετῶν τὴν ἐν αὐταῖς ἀλήθειαν, καὶ εἰς τοὐναντίον τὰ δηλούμενα παρεκδεχόμενος.

houtōs de tis kai pasas aplōs eipein tas tōn palaiōn diaballoi an historias, athetōn tēn en autais alētheian, kai eis tounantion ta dēloumena parekdechomenos.

In this way one might slander, in a word, all the histories of the ancients, rejecting the truth in them and taking what they show in the opposite sense.

Notes and citation

Summary: Such reasoning would discredit all history.

Cite (SBL): Eusebius, Dem. ev. 3.5.71 (Dindorf 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-71). (abbreviation not yet checked)

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3.5.72Dindorf 3:178

ἀλλʼ ὡς οὐκ ἄν τις ὀκνήσειε τῶν εὖ φρονούντων μαίνεσθαι τὸν τοιοῦτον ἀποφήνασθαι, οὕτω καὶ ἐπὶ τῶν τοῦ σωτῆρος λόγων τε καὶ μαθημάτων, εἴ τις τἀληθὲς διαστρέφων τὴν ἐναντίαν οἷς ἐδίδασκε περιβάλλειν αὐτῷ δόξαν πειρῷτο.

allʼ hōs ouk an tis oknēseie tōn eu phronountōn mainesthai ton toiouton apophēnasthai, houtō kai epi tōn tou sōtēros logōn te kai mathēmatōn, ei tis talēthes diastrephōn tēn enantian hois edidaske periballein autǭ doxan peirǭto.

But as no sensible person would hesitate to declare such a man mad, so too with the words and teachings of the Savior, if anyone, distorting the truth, tried to attach to him an opinion contrary to what he taught.

Notes and citation

Summary: Twisting Jesus’ teaching into its opposite is madness.

Cite (SBL): Eusebius, Dem. ev. 3.5.72 (Dindorf 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-72). (abbreviation not yet checked)

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3.5.73Dindorf 3:178

πλὴν ἀλλʼ ἐδόθη καὶ τοῦτο ὡς ἐν ὑποθέσει, ὅπως καὶ ἐκ περιουσίας καὶ ἐν ἀτόπῳ συγχωρήσει τὸ ἀσύστατον τοῦ διʼ ἐναν- τίας λόγου φανῇ.

plēn allʼ edothē kai touto hōs en hypothesei, hopōs kai ek periousias kai en atopǭ synchōrēsei to asystaton tou diʼ enan- tias logou phanę̄.

Nevertheless this too was granted as a hypothesis, so that, even over and above and by an absurd concession, the incoherence of the opposing argument might appear.

Notes and citation

Summary: The hypothesis was granted only to expose its incoherence.

Cite (SBL): Eusebius, Dem. ev. 3.5.73 (Dindorf 3:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-73). (abbreviation not yet checked)

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3.5.74Dindorf 3:178–179

Ἐληλεγμένου δῆτα τούτου, φέρε ἀναδραμόντες ἐπὶ τὴν τῶν ἱερῶν γραφῶν ἀλήθειαν τὸ ἦθος τῶν τοῦ Ἰησοῦ μαθητῶν θεασώμεθα. αὐτόθεν μὲν οὖν ἄν τις εὖ φρονῶν πῶς οὐ πάσης ἀποδοχῆς αὐτοὺς ἀξίους κρίνειεν, ἄνδρας μὲν εὐτελεῖς ὁμολογουμένως καὶ τὸν λόγον ἰδιώτας, εὐσεβοῦς δὲ καὶ φιλοσόφου διδασκαλίας εἰς ἔρωτα συμβεβηκότας, καὶ στέρξαντας βίον καρτερικὸν καὶ ἐπίπονον, διὰ νηστειῶν, οἴνου τε καὶ κρεῶν ἀποχῆς, καὶ πλείστης ἄλλης ταπει- νώσεως τοὐ σώματος, διά τε εὐχῶν καὶ ἱκετηριῶν τῶν πρὸς τὸν θεὸν, καὶ πολὺ πρότερον διʼ ἄκρας σωφροσύνης καὶ ἁγνείας σώματος ὁμοῦ καὶ ψυχῆς κατορθούμενον.

Elēlegmenou dēta toutou, phere anadramontes epi tēn tōn hierōn graphōn alētheian to ēthos tōn tou Iēsou mathētōn theasōmetha. autothen men oun an tis eu phronōn pōs ou pasēs apodochēs autous axious krineien, andras men euteleis homologoumenōs kai ton logon idiōtas, eusebous de kai philosophou didaskalias eis erōta symbebēkotas, kai sterxantas bion karterikon kai epiponon, dia nēsteiōn, oinou te kai kreōn apochēs, kai pleistēs allēs tapei- nōseōs tou sōmatos, dia te euchōn kai hiketēriōn tōn pros ton theon, kai poly proteron diʼ akras sōphrosynēs kai hagneias sōmatos homou kai psychēs katorthoumenon.

This having been refuted, come, let us return to the truth of the sacred scriptures and look at the character of Jesus’ disciples. How would anyone sensible not judge them worthy of all acceptance: men admittedly common and unlearned in speech, who yet came to a love of pious and philosophical teaching, and embraced a life of endurance and toil, achieved through fasting, abstinence from wine and meat, and much other humbling of the body, through prayers and supplications to God, and much earlier through supreme self-control and purity of body and soul?

Notes and citation

Summary: The disciples, though unlearned, embraced an ascetic life of fasting, prayer, and purity.

Eusebius’s description of the apostles’ abstinence from wine and meat reflects later ascetic tradition (cf. Hegesippus on James, Hist. eccl. 2.23.5).

Topics: Fasting, Prayer, Ethics

Cite (SBL): Eusebius, Dem. ev. 3.5.74 (Dindorf 3:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-74). (abbreviation not yet checked)

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3.5.75Dindorf 3:179

τίς δʼ οὖν οὐκ ἂν αὐτοὺς θαυμάσειε διʼ ὑπερβολὴν φιλοσοφίας καὶ ταῖς κατὰ νόμον συγκεχωρημέναις γαμεταῖς ἀποτεταγμένους, καὶ μήθʼ ὑπὸ τῆς φυσικῆς ἡδονῆς καθελκυσθέντας, μήτε παίδων καὶ ἐκγόνων ἐπιθυμίᾳ δουλωθέντας, ἐπεὶ μηδὲ θνητῶν ἐκγόνων, ἀλλʼ ἀθανάτων ὠρέχθησαν;

tis dʼ oun ouk an autous thaumaseie diʼ hyperbolēn philosophias kai tais kata nomon synkechōrēmenais gametais apotetagmenous, kai mēthʼ hypo tēs physikēs hēdonēs kathelkysthentas, mēte paidōn kai ekgonōn epithymią doulōthentas, epei mēde thnētōn ekgonōn, allʼ athanatōn ōrechthēsan?

And who would not admire them for renouncing, through an abundance of philosophy, even the wives permitted them by law, being neither drawn down by natural pleasure nor enslaved by desire for children and descendants, since they longed not for mortal offspring but for immortal?

Matt 19:27 (echo, low confidence) · Matt 19:29 (echo, low confidence)

Notes and citation

Summary: The apostles renounced even their lawful wives for the sake of spiritual offspring.

Eusebius’s claim that the apostles renounced their wives is translated as written; cf. Matt 19:27, 29 and 1 Cor 9:5, which mentions apostles traveling with wives.

Topics: Marriage

Cite (SBL): Eusebius, Dem. ev. 3.5.75 (Dindorf 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-75). (abbreviation not yet checked)

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3.5.76Dindorf 3:179

τὸ δὲ ἀφιλοχρήματον αὐτῶν τοῦ τρόπου πῶς οὐκ ἄν τις ἐκπλαγείη; καὶ τοῦτο τεκμηράμενος ἐκ τοῦ μὴ φεύγειν, ἀλλʼ ἀσπί σασθαι διδάσκαλον χρυσοῦ καὶ ἀργύ- ῥοῦ τὴν κτῆσιν ἀπαγορεύοντα, καὶ νομοθετοῦντα μηδὲ μέχρι δευτέρου χιτῶνος αὔξειν τὴν ὕπαρξιν· ὅπερ τάχα τις ἀκούσας παρῄτητο ἂν τὸ βαρὺ τοῦ προστάγματος, οἱ δὲ καὶ ἔργον πεποιηκότες τὸν λόγον ἀποδείκνυνται. αἰτήσαντος γοῦν ποτε τοὺς ἀμφὶ τὸν Πέτρον χωλοῦ τινος· οὗτος δʼ ἦν τῶν διʼ ἐσχάτην ἀπορίαν τὰς τροφὰς μεταιτούντων·) οὐκ ἔχων ὁ Πέ τρος ὅ τι δῷ ὡμολόγει πάσης ὑπάρξεως χρυσίου καὶ ἀργυρέου καθαρεύειν, φήσας “ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι, ὃ δὲ ἔχω, τοῦτό σοι δίδωμι· ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ ἔγειραι καὶ περιπάτει.”

to de aphilochrēmaton autōn tou tropou pōs ouk an tis ekplageiē? kai touto tekmēramenos ek tou mē pheugein, allʼ aspi sasthai didaskalon chrysou kai argy- rhou tēn ktēsin apagoreuonta, kai nomothetounta mēde mechri deuterou chitōnos auxein tēn hyparxin; hoper tacha tis akousas parę̄tēto an to bary tou prostagmatos, hoi de kai ergon pepoiēkotes ton logon apodeiknyntai. aitēsantos goun pote tous amphi ton Petron chōlou tinos; houtos dʼ ēn tōn diʼ eschatēn aporian tas trophas metaitountōn;) ouk echōn ho Pe tros ho ti dǭ hōmologei pasēs hyparxeōs chrysiou kai argyreou kathareuein, phēsas “argyrion kai chrysion ouch hyparchei moi, ho de echō, touto soi didōmi; en tǭ onomati Iēsou Christou egeirai kai peripatei.”

And who would not be astonished at their freedom from love of money? One can infer this from the fact that they did not flee but embraced a teacher who forbade the possession of gold and silver and legislated that they should not increase their property even to a second tunic. Someone hearing this might perhaps have refused the hardness of the command; but they are shown to have turned the word into deed. At any rate, when a lame man once asked Peter and those with him for alms (he was one of those who begged food through utter poverty), Peter, having nothing to give, confessed that he was free of all possession of gold and silver, saying: “Silver and gold I do not have, but what I have I give you: in the name of Jesus Christ, rise and walk.”

Matt 10:9–10 (allusion, high confidence) · Acts 3:6 (quotation, high confidence)

Notes and citation

Summary: The apostles lived in poverty, as Peter’s words to the lame man show.

Matt 10:9–10; Acts 3:6.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 3.5.76 (Dindorf 3:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-76). (abbreviation not yet checked)

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3.5.77Dindorf 3:179–180

σκυθρωπὰ δὲ αὐτοῖς προαγγέλλοντος τοῦ διδασκάλου, προσέχοντες διʼ ὧν πρὸς αὐτοὺς ἔλεγεν “ἐν τῷ κόσμῳ θλῖψιν ἔχετε” καὶ πάλιν “κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται, πῶς οὐκ αὐτοὶ μὲν δῆλοι τὸν τρόπον ὅτι δὴ στερροί τινες καὶ βαθεῖς ὑπῆρχον, μὴ φεύγοντες τὰ τῆς ψυχῆς γυμνάσια, μηδὲ τὰ πρὸς ἡδονὴν μεταδιώκοντες; καὶ ὁ διδάσκαλος δὲ, ὅτι μὴ διʼ ἀπάτης θέλγων αὐτοὺς καὶ τὰ οἰκεῖα προισχόμενος ἐξῳκειοῦτο, ἐλευθέρῳ δὲ καὶ ἀληθεῖ λόγῳ τὰ συμβησόμενα θεσπίζων, τὴν αἵρεσιν τῆς κατʼ αὐτὸν πολιτείας εἰς αὐτοὺς ἐνετίθετο; τοιαῦτα δὲ ἢν καὶ τὰ περὶ τῶν μελλόντων διὰ τὸ ὄνομα αὐτοῦ συμβήσεσθαι αὐτοῖς, ἐν οἷς προλέγων ἐμαρτύρατο ὅτι καὶ ἐπὶ ἡγεμονίας ἀχθήσονται, καὶ μέχρι βασιλέων φθάσουσιν, καὶ παντοίας ὑπομενοῦσι τιμωρίας, διʼ οὐδὲν μὲν φαῦλον, οὐδὲ διʼ ἑτέραν εὔλογον αἰτίαν, αὐτὸ δὲ τοῦτο ὅλον διὰ τὸ ὄνομα αὐτοῦ.

skythrōpa de autois proangellontos tou didaskalou, prosechontes diʼ hōn pros autous elegen “en tǭ kosmǭ thlipsin echete” kai palin “klausete kai thrēnēsete hymeis, ho de kosmos charēsetai, pōs ouk autoi men dēloi ton tropon hoti dē sterroi tines kai batheis hypērchon, mē pheugontes ta tēs psychēs gymnasia, mēde ta pros hēdonēn metadiōkontes? kai ho didaskalos de, hoti mē diʼ apatēs thelgōn autous kai ta oikeia proischomenos exǭkeiouto, eleutherǭ de kai alēthei logǭ ta symbēsomena thespizōn, tēn hairesin tēs katʼ auton politeias eis autous enetitheto? toiauta de ēn kai ta peri tōn mellontōn dia to onoma autou symbēsesthai autois, en hois prolegōn emartyrato hoti kai epi hēgemonias achthēsontai, kai mechri basileōn phthasousin, kai pantoias hypomenousi timōrias, diʼ ouden men phaulon, oude diʼ heteran eulogon aitian, auto de touto holon dia to onoma autou.

And when their teacher foretold gloomy things to them, and they attended to what he said to them, “In the world you have tribulation,” and again, “You will weep and lament, but the world will rejoice,” how were they not plainly firm and deep in character, not fleeing the exercises of the soul nor pursuing what leads to pleasure? And how does it not show that the teacher did not win them over by charming them with deceit and holding out what was agreeable, but put into them the choice of his way of life by prophesying with free and true speech what would happen? Such too were the things that would happen to them for his name’s sake, in which he foretold and testified that they would be led before governors, reach even to kings, and endure every kind of punishment, for nothing base, nor for any other reasonable cause, but entirely for his name’s sake.

John 16:33 (quotation, high confidence) · John 16:20 (quotation, high confidence) · Matt 10:18 (allusion, high confidence) · Matt 10:22 (allusion, high confidence)

Notes and citation

Summary: Jesus foretold his disciples’ sufferings honestly, and they followed him anyway.

John 16:33; 16:20; Matt 10:18, 22.

Notes on the original text

Digital text corrected (OCR υ for γ; letters transposed in the digital text): ἐματρύρατο → ἐμαρτύρατο; εὔλουον → εὔλογον.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 3.5.77 (Dindorf 3:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-77). (abbreviation not yet checked)

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3.5.78Dindorf 3:180

ὃ καὶ ἔστιν εἰς δεῦρο θεωροῦντας ἐνεργούμενον καταπλαγῆναι τὴν πρόρρησιν· ἡ γὰρ τοῦ Ἰησοῦ ὀνόματος ὁμολογία τοὺς θυμοὺς εἴωθεν ἐκκαίειν τῶν ἀρχόντων.

ho kai estin eis deuro theōrountas energoumenon kataplagēnai tēn prorrēsin; hē gar tou Iēsou onomatos homologia tous thymous eiōthen ekkaiein tōn archontōn.

One can be astonished at the prediction, seeing it at work to this day; for the confession of the name of Jesus usually inflames the anger of rulers.

Notes and citation

Summary: Jesus’ prediction is fulfilled today in persecution for his name.

Topics: Persecution

Cite (SBL): Eusebius, Dem. ev. 3.5.78 (Dindorf 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-78). (abbreviation not yet checked)

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3.5.79Dindorf 3:180

κἂν μηδὲν γὰρ φαῦλον ᾐ πεπραγμένον τῷ τὸν Χριστὸν ὁμολογοῦντι, κολάζουσιν ὅμως αἰκιζόμενοι διὰ τὸ ὄνομα αὐτοῦ, ὡς πάντων ἀνοσιουργῶν χαλεπωτέρους· εἰ δʼ ἐξομόσαιτό τις τὴν προσηγορίαν, καὶ ἀρνηθείη μὴ εἶναι τῶν Χριστοῦ μαθητῶν, ἀφεῖται παραχρῆμα ἐλεύθερος, κἂν μυρίοις ἔνοχος ἁλίσκηται πλημμελήμασιν.

kan mēden gar phaulon ę̄ pepragmenon tǭ ton Christon homologounti, kolazousin homōs aikizomenoi dia to onoma autou, hōs pantōn anosiourgōn chalepōterous; ei dʼ exomosaito tis tēn prosēgorian, kai arnētheiē mē einai tōn Christou mathētōn, apheitai parachrēma eleutheros, kan myriois enochos haliskētai plēmmelēmasin.

For even if nothing base has been done by one who confesses Christ, they punish him nonetheless, torturing him for his name as worse than all criminals; but if anyone abjures the name and denies being one of Christ’s disciples, he is released at once, free, even if he is caught guilty of countless offenses.

Notes and citation

Summary: Christians are punished for the name alone, while those who deny it go free.

The practice described matches Roman procedure against Christians (cf. Pliny, Ep. 10.96).

Extrabiblical texts: Pliny the Younger, Ep. 10.96 (Pliny the Younger, Letters; echo)

Topics: Persecution, Martyrdom

Cite (SBL): Eusebius, Dem. ev. 3.5.79 (Dindorf 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-79). (abbreviation not yet checked)

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3.5.80Dindorf 3:180

καὶ τί με χρὴ μυρία συναγαγεῖν τὸ τῶν ἀποστόλων τοῦ σωτῆρος ἡμῶν διαγράφειν ἦθος πειρώμενον, ἀρκούντων καὶ τῶν εἰρημένων εἰς ἀπόδειξιν τοῦ προκειμέ- νοῦ; οἶς ἔτι ταῦτα προσθεὶς ἐπὶ τὸ ἕτερον στῖφος τῶν συκοφαντῶν μεταβήσομαι.

kai ti me chrē myria synagagein to tōn apostolōn tou sōtēros hēmōn diagraphein ēthos peirōmenon, arkountōn kai tōn eirēmenōn eis apodeixin tou prokeime- nou? ois eti tauta prostheis epi to heteron stiphos tōn sykophantōn metabēsomai.

And why need I collect countless things in trying to describe the character of our Savior’s apostles, when what has been said suffices to prove the point? Adding this further, I will pass on to the other band of slanderers.

Notes and citation

Summary: Enough has been said of the apostles’ character; one more point follows.

Cite (SBL): Eusebius, Dem. ev. 3.5.80 (Dindorf 3:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-80). (abbreviation not yet checked)

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3.5.81Dindorf 3:180–181

Ματθαῖος ἀπόστολος τὸν πρότερον βίον οὐκ ἀπὸ σεμνῆς διατριβῆς ὡρμᾶτο, ἐκ δὲ τῶν ἀμφὶ τὰς τελωνείας καὶ πλεονεξίας σχολαζόντων. τοῦτο οὐδεὶς τῶν εὐαγγελιστῶν ἐδήλωσεν, οὐχ ὁ συναπόστολος αὐτοῦ Ἰωάννης, οὐδὲ Λουκᾶς, οὐδὲ Μάρκος, αὐτὸς δὲ Ματθαῖος τὸν ἑαυτοῦ στηλιτεύων βίον, καὶ κατήγορος αὐτὸς ἑαυτοῦ γιγνόμενος.

Matthaios apostolos ton proteron bion ouk apo semnēs diatribēs hōrmato, ek de tōn amphi tas telōneias kai pleonexias scholazontōn. touto oudeis tōn euangelistōn edēlōsen, ouch ho synapostolos autou Iōannēs, oude Loukas, oude Markos, autos de Matthaios ton heautou stēliteuōn bion, kai katēgoros autos heautou gignomenos.

The apostle Matthew did not start his former life from a respectable occupation, but from those engaged in tax-collecting and greed. None of the evangelists made this known, not his fellow apostle John, nor Luke, nor Mark, but Matthew himself, publishing his own life and becoming his own accuser.

Notes and citation

Summary: Only Matthew himself records that he had been a tax collector.

Cite (SBL): Eusebius, Dem. ev. 3.5.81 (Dindorf 3:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-81). (abbreviation not yet checked)

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3.5.82Dindorf 3:181

ἐπάκουσον γοῦν ὅπως διαρρήδην ἐπʼ ὀνόματος αὐτοῦ μέμνηται ἐν τῷ πρὸς αὐτοῦ γραφέντι εὐαγγελίῳ τοῦτον λέγων τὸν τρόπον ‘καὶ παράγων ἐκεῖθεν ὁ Ἰησοῦς εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, Ματθαῖον ὀνόματι, καὶ εἶπεν αὐτῷ, ἀκολούθει μοι· καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. καὶ ἐγένετο ἀνακειμένου αὐτοῦ ἐν τῇ οἰκίᾳ, καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ” καὶ πάλιν προιὼν ἑξῆς, τόν τε κατάλογον τῶν μαθητῶν ἐξαριθμούμενος, αὐτὸς ἑαυτῷ τὸ τοῦ τελώνου ὄνομα προστίθησιν.

epakouson goun hopōs diarrēdēn epʼ onomatos autou memnētai en tǭ pros autou graphenti euangeliǭ touton legōn ton tropon ‘kai paragōn ekeithen ho Iēsous eiden anthrōpon kathēmenon epi to telōnion, Matthaion onomati, kai eipen autǭ, akolouthei moi; kai anastas ēkolouthēsen autǭ. kai egeneto anakeimenou autou en tę̄ oikią, kai idou polloi telōnai kai hamartōloi synanekeinto tǭ Iēsou kai tois mathētais autou, ” kai palin proiōn hexēs, ton te katalogon tōn mathētōn exarithmoumenos, autos heautǭ to tou telōnou onoma prostithēsin.

Hear, at any rate, how he mentions himself expressly by name in the gospel written by him, speaking this way: “And as Jesus passed on from there, he saw a man sitting at the tax office, named Matthew, and said to him, Follow me; and he rose and followed him. And it came to pass, as he reclined in the house, behold, many tax collectors and sinners reclined with Jesus and his disciples.” And again, going on, listing the catalogue of the disciples, he adds to himself the name of tax collector.

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

Notes and citation

Summary: Matthew names himself as the tax collector called by Jesus.

Matt 9:9–10.

Cite (SBL): Eusebius, Dem. ev. 3.5.82 (Dindorf 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-82). (abbreviation not yet checked)

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3.5.83Dindorf 3:181

λέγει δʼ οὖν “τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστι ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος, καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, Ἰάκωβος ὁ τοῦ Ζεβεδαίου, καὶ Ἰωάννης ὁ ἀδελφὸς αὐτοῦ, Φίλιππος καὶ Βαρθολομαῖος, Θω- μᾶς καὶ Ματθαῖος ὁ τελώνης.”

legei dʼ oun “tōn de dōdeka apostolōn ta onomata esti tauta; prōtos Simōn ho legomenos Petros, kai Andreas ho adelphos autou, Iakōbos ho tou Zebedaiou, kai Iōannēs ho adelphos autou, Philippos kai Bartholomaios, Thō- mas kai Matthaios ho telōnēs.”

He says, then: “The names of the twelve apostles are these: first Simon, who is called Peter, and Andrew his brother, James the son of Zebedee and John his brother, Philip and Bartholomew, Thomas and Matthew the tax collector.”

Matt 10:2–3 (quotation, high confidence)

Notes and citation

Summary: In his list of apostles Matthew calls himself “the tax collector.”

Matt 10:2–3.

Cite (SBL): Eusebius, Dem. ev. 3.5.83 (Dindorf 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-83). (abbreviation not yet checked)

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3.5.84Dindorf 3:181

Οὕτως μὲν ὁ Ματθαῖος διʼ ὑπερβολὴν ἐπιεικείας τὸ φιλάληθες ὑποφαίνων τοῦ ἰδίου τρόπου καὶ τελώνην ἑαυτὸν ἀπεκάλει, μὴ ἐπικρύπτων τὸν πρότερον ἑαυτοῦ βίον καὶ τοῦ συζύγου δεύτερον ἑαυτὸν κατέλεγεν.

Houtōs men ho Matthaios diʼ hyperbolēn epieikeias to philalēthes hypophainōn tou idiou tropou kai telōnēn heauton apekalei, mē epikryptōn ton proteron heautou bion kai tou syzygou deuteron heauton katelegen.

So Matthew, through an abundance of modesty showing the truthfulness of his own character, called himself a tax collector, not hiding his former life, and listed himself second after his partner.

Notes and citation

Summary: Matthew humbly calls himself a tax collector and places himself after his partner.

Cite (SBL): Eusebius, Dem. ev. 3.5.84 (Dindorf 3:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-84). (abbreviation not yet checked)

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3.5.85Dindorf 3:181–182

συνεζευγμένος γοῦν τῷ Θωμᾷ, ὁ Πέτρος Ἀνδρέᾳ, καὶ Ἰάκωβος τῷ Ἰωάννῃ, καὶ Φίλιππος Βαρθολομαίῳ, προτάττει ἑαυτοῦ τὸν Θωμᾶν, προτιμῶν ὡς κρείττονα τὸν συναπόστολον, τῶν λοιπων εὐαγγελιστῶν τοὐναντίον πεποιηκότων. ἄκουε γοῦν Λουκᾶ, πῶς τοῦ Ματθαίου μνημονεύσας οὐ τελώνην ὀνομάζει, οὐδʼ ὑποτάττει τῷ Θωμᾷ, κρείττονα δὲ αὐτὸν εἰδὼς πρῶτον αὐτὸν κατέλεξεν, δεύτερον τὸν Θωμᾶν ἐπαγαγών.

synezeugmenos goun tǭ Thōmą, ho Petros Andreą, kai Iakōbos tǭ Iōannę̄, kai Philippos Bartholomaiǭ, protattei heautou ton Thōman, protimōn hōs kreittona ton synapostolon, tōn loipōn euangelistōn tounantion pepoiēkotōn. akoue goun Louka, pōs tou Matthaiou mnēmoneusas ou telōnēn onomazei, oudʼ hypotattei tǭ Thōmą, kreittona de auton eidōs prōton auton katelexen, deuteron ton Thōman epagagōn.

For being paired with Thomas, as Peter with Andrew, James with John, and Philip with Bartholomew, he places Thomas before himself, honoring his fellow apostle as better, while the other evangelists did the opposite. Hear Luke, at any rate, how, mentioning Matthew, he does not call him a tax collector nor place him under Thomas, but, knowing him to be greater, lists him first and brings in Thomas second.

Luke 6:15 (allusion, high confidence)

Notes and citation

Summary: Luke, unlike Matthew, lists Matthew before Thomas and omits “tax collector.”

Luke 6:15.

Cite (SBL): Eusebius, Dem. ev. 3.5.85 (Dindorf 3:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-85). (abbreviation not yet checked)

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3.5.86Dindorf 3:182

ὥσπερ καὶ ὁ Μάρκος πε- ποίηκεν· ἔχουσι δὲ αὐτοῦ αἶ λέξεις οὕτως “καὶ ὅτε ἡμέρα ἐγένετο, ἐφώνησε τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἐξ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν, Σίμωνα, ὃν καὶ ἐκάλεσε Πέτρον, καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, Ἰάκωβον καὶ Ἰωάννην καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Ματθαῖον καὶ Θωμᾶν.

hōsper kai ho Markos pe- poiēken; echousi de autou ai lexeis houtōs “kai hote hēmera egeneto, ephōnēse tous mathētas autou, kai eklexamenos ex autōn dōdeka, hous kai apostolous ōnomasen, Simōna, hon kai ekalese Petron, kai Andrean ton adelphon autou, Iakōbon kai Iōannēn kai Philippon kai Bartholomaion kai Matthaion kai Thōman.

As Mark too did. His words run thus: “And when it was day, he called his disciples, and choosing twelve of them, whom he also named apostles: Simon, whom he also called Peter, and Andrew his brother, James and John and Philip and Bartholomew and Matthew and Thomas.”

Luke 6:13–15 (quotation, high confidence) · Mark 3:16–18 (allusion, medium confidence)

Notes and citation

Summary: The same order is found in the other gospel list.

The words quoted are those of Luke 6:13–15, not Mark (cf. Mark 3:16–18); the attribution may be a slip in Eusebius or in the transmission.

Cite (SBL): Eusebius, Dem. ev. 3.5.86 (Dindorf 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-86). (abbreviation not yet checked)

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3.5.87Dindorf 3:182

Οὕτως μὲν τὸν Ματθαῖον ὁ. Λουκᾶς ἐτίμη- σεν, καθʼ ἃ παρέδωκαν αὐτῷ οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου. καὶ τὸν Ἰωάννην δὲ ὅμοιον εὕροις ἂν τῷ Ματθαίῳ.

Houtōs men ton Matthaion ho. Loukas etimē- sen, kathʼ ha paredōkan autǭ hoi apʼ archēs autoptai kai hypēretai genomenoi tou logou. kai ton Iōannēn de homoion heurois an tǭ Matthaiǭ.

So Luke honored Matthew, according to what was handed down to him by those who from the beginning were eyewitnesses and ministers of the word. And you would find John like Matthew.

Luke 1:2 (quotation, high confidence)

Notes and citation

Summary: Luke honored Matthew; John, like Matthew, was modest.

Luke 1:2.

Cite (SBL): Eusebius, Dem. ev. 3.5.87 (Dindorf 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-87). (abbreviation not yet checked)

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3.5.88Dindorf 3:182

ἐν μὲν γὰρ ταῖς ἐπιστολαῖς αὐτοῦ οὐδὲ μνήμην τῆς οἰκείας προσηγορίας ποιεῖται, ἢ πρεσβύτερον ἑαυτὸν ὀνομάζει, οὐδαμοῦ δὲ ἀπόστολον, οὐδὲ εὐαγγελιστήν· ἐν δὲ τῷ εὐαγγελίῳ ἐπισημηνάμενος ὃν ἠγάπα ὁ Ἰησοῦς οὐκ ἐδήλωσεν ὀνομαστὶ ἑαυτόν. ὅ γε μὴν Πέτρος οὐδὲ καθῆκεν ἐπὶ τὴν εὐαγγελίου γραφὴν διʼ εὐλαβείας ὑπερβολήν.

en men gar tais epistolais autou oude mnēmēn tēs oikeias prosēgorias poieitai, ē presbyteron heauton onomazei, oudamou de apostolon, oude euangelistēn; en de tǭ euangeliǭ episēmēnamenos hon ēgapa ho Iēsous ouk edēlōsen onomasti heauton. ho ge mēn Petros oude kathēken epi tēn euangeliou graphēn diʼ eulabeias hyperbolēn.

For in his letters he makes no mention of his own name, or calls himself the elder, but nowhere apostle or evangelist; and in the gospel, indicating the one whom Jesus loved, he did not name himself. And Peter did not even undertake to write a gospel, through excess of reverence.

2 John 1:1 (allusion, high confidence) · 3 John 1:1 (allusion, high confidence) · John 13:23 (allusion, high confidence)

Notes and citation

Summary: John modestly calls himself only “the elder” or “the disciple Jesus loved”; Peter wrote no gospel.

2 John 1; 3 John 1; John 13:23; 21:20.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 3.5.88 (Dindorf 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-88). (abbreviation not yet checked)

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3.5.89Dindorf 3:182

τούτου Μάρκος γνώριμος καὶ φοιτητὴς γεγονὼς ἀπομνημονεῦσαι λέγεται τὰς τοῦ Πέτρου περὶ τῶν πράξεων τοῦ Ἰησοῦ διαλέξεις, ὃς ἐλθὼν ἐπʼ ἐκεῖνα τῆς ἱστορίας, ἐν οἶς ὁ Ἰησοῦς ἐρωτήσας τίνα φασὶν αὐτὸν οἱ ἄνθρωποι, καὶ αὐτοὶ δὲ οἱ αὐτοῦ μαθηταὶ τίνα δόξαν ἔχοιεν περὶ αὐτοῦ, ὑπακούσαντος τοῦ Πέτρου, ὡς περὶ Χριστοῦ, οὐδὲν ἀποκριναμενον τὸν Ἰησοῦν οὐδὲ λέγοντα αὐτῷ γράφει, ἀλλʼ ὅτι ἐπετίμησεν αὐτοῖς, ἵνα μηδενὶ λέγωσι περὶ αύτοῦ.

toutou Markos gnōrimos kai phoitētēs gegonōs apomnēmoneusai legetai tas tou Petrou peri tōn praxeōn tou Iēsou dialexeis, hos elthōn epʼ ekeina tēs historias, en ois ho Iēsous erōtēsas tina phasin auton hoi anthrōpoi, kai autoi de hoi autou mathētai tina doxan echoien peri autou, hypakousantos tou Petrou, hōs peri Christou, ouden apokrinamenon ton Iēsoun oude legonta autǭ graphei, allʼ hoti epetimēsen autois, hina mēdeni legōsi peri autou.

Mark, having become his acquaintance and pupil, is said to have recorded Peter’s accounts of the deeds of Jesus. And coming to that part of the story where Jesus asked who people said he was, and what opinion his disciples themselves held about him, and Peter answered that he was the Christ, Mark writes that Jesus made no answer and said nothing to him, but that he warned them to tell no one about him.

Mark 8:27–30 (allusion, high confidence)

Notes and citation

Summary: Mark, recording Peter’s preaching, omits Jesus’ praise of Peter after his confession.

The tradition that Mark recorded Peter’s preaching goes back to Papias (Hist. eccl. 3.39.15). Mark 8:27–30.

Notes on the original text

Digital text corrected (OCR ε for ι): ἔνα μηδενὶ λέγωσι περὶ αύτοῦ → ἵνα μηδενὶ λέγωσι περὶ αύτοῦ.

Extrabiblical texts: Papias (Papias (fragments); allusion)

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 3.5.89 (Dindorf 3:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-89). (abbreviation not yet checked)

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3.5.90Dindorf 3:182–183

οὐ γὰρ παρῆν ὁ Μάρκος τοῖς ὑπὸ τοῦ Ἰησοῦ λεχθεῖσιν, ἀλλʼ οὐδὲ Πέτρος τὰ πρὸς αὐτὸν καὶ περὶ αὐτοῦ λεχθέντα τῷ Ἰησοῦ ἐδικαίου διʼ οἰκείας προφέρειν μαρτυρίας. τίνα δὲ ἦν τὰ πρὸς αὐτὸν λεχθέντα Ματθαῖος δηλοῖ διὰ τούτων “ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν, σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ, μακάριος εἶ Σίμων Βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλʼ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς, καὶ ἐγώ σοι λέγω, σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτην τὴν πέτραν οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι Ἅιδου οὐ κατισχύσουσιν αὐτῆς, καὶ δώσω σοι τὰς κλείς τῆς βασιλείας τῶν οὐρανῶν, καὶ ὅσα ἂν δήσῃς ἐπὶ τῆς γῆς, ἔσται δεδεμένα ἐν τοῖς οὐρανοῖς, καὶ ὅσα ἂν λύσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τοῖς οὐρανοῖς.

ou gar parēn ho Markos tois hypo tou Iēsou lechtheisin, allʼ oude Petros ta pros auton kai peri autou lechthenta tǭ Iēsou edikaiou diʼ oikeias propherein martyrias. tina de ēn ta pros auton lechthenta Matthaios dēloi dia toutōn “hymeis de tina me legete einai? apokritheis de Simōn Petros eipen, sy ei ho Christos ho huios tou theou tou zōntos. apokritheis de ho Iēsous eipen autǭ, makarios ei Simōn Bar Iōna, hoti sarx kai haima ouk apekalypse soi, allʼ ho patēr mou ho en tois ouranois, kai egō soi legō, sy ei Petros, kai epi tautēn tēn petran oikodomēsō mou tēn ekklēsian, kai pylai Haidou ou katischysousin autēs, kai dōsō soi tas kleis tēs basileias tōn ouranōn, kai hosa an dēsę̄s epi tēs gēs, estai dedemena en tois ouranois, kai hosa an lysę̄s epi tēs gēs, estai lelymena en tois ouranois.

For Mark was not present at what Jesus said, and Peter did not think it right to bring forward on his own testimony what Jesus said to him and about him. What was said to him Matthew shows in these words: “But who do you say that I am? Simon Peter answered and said, You are the Christ, the Son of the living God. And Jesus answered and said to him, Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades shall not prevail against it; and I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

Matt 16:15–19 (quotation, high confidence)

Notes and citation

Summary: Matthew records Jesus’ praise of Peter, which Peter modestly left out of his own preaching.

Matt 16:15–19.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 3.5.90 (Dindorf 3:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-90). (abbreviation not yet checked)

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3.5.91Dindorf 3:183

Τοσούτων εἰρημένων τῷ Πέτρῳ ὑπὸ τοῦ Ἰησοῦ, ὁ Μάρκος μηδενὸς τούτων μνημονεύσας, ὅτι μηδʼ ὁ Πέτρος ταῦθʼ, ὡς εἰκὸς, ἐν ταῖς αὐτοῦ διδασκαλίαις ἐξηγόρευσεν, ὅρα τί φησὶν, ἐρωτήσαντος τοῦ Ἰησοῦ, “ “ἀποκριθεὶς ὁ Πέτρος λέγει, σὺ εἶ καὶ ἐπετίμησεν αὐτοῖς, ἔνα μηδενὶ λέγωσι περὶ αὐτοῦ.”

Tosoutōn eirēmenōn tǭ Petrǭ hypo tou Iēsou, ho Markos mēdenos toutōn mnēmoneusas, hoti mēdʼ ho Petros tauthʼ, hōs eikos, en tais autou didaskaliais exēgoreusen, hora ti phēsin, erōtēsantos tou Iēsou, “ “apokritheis ho Petros legei, sy ei kai epetimēsen autois, ena mēdeni legōsi peri autou.”

Though so much was said to Peter by Jesus, Mark mentions none of it, since Peter, as is likely, did not declare these things in his teachings. See what he says when Jesus asked: “Peter answered and said to him, You are the Christ. And he warned them to tell no one about him.”

Mark 8:29–30 (quotation, high confidence)

Notes and citation

Summary: Mark’s account omits the praise, since Peter did not relate it.

Mark 8:29–30. The words “the Christ” have dropped out of the digital text after σὺ εἶ.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text; two words joined in the digital text): τοῦἸησοῦ → τοῦ Ἰησοῦ; διδασκαλίαις δασκαλίαις → διδασκαλίαις.

Cite (SBL): Eusebius, Dem. ev. 3.5.91 (Dindorf 3:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-91). (abbreviation not yet checked)

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3.5.92Dindorf 3:183

ταῦτα μὲν οὖν ὁ Πέτρος εἰκότως παρασιωπᾶσθαι ἠξίου· διὸ καὶ Μάρκος αὐτὰ παρέλιπεν, τὰ δὲ κατὰ τὴν ἄρνησιν αὐτοῦ εἰς πάντας ἐκήρυξεν ἀνθρώπους, ἐπεὶ καὶ ἔκλαυσεν ἐπʼ αὐτῇ πικρῶς.

tauta men oun ho Petros eikotōs parasiōpasthai ēxiou; dio kai Markos auta parelipen, ta de kata tēn arnēsin autou eis pantas ekēryxen anthrōpous, epei kai eklausen epʼ autę̄ pikrōs.

These things, then, Peter fittingly thought should be passed over in silence; therefore Mark too left them out. But his denial he proclaimed to all people, since he also wept bitterly over it.

Mark 14:66–72 (allusion, high confidence) · Matt 26:75 (allusion, high confidence)

Notes and citation

Summary: Peter kept silent about his praise but made his denial known to all.

Mark 14:66–72; Matt 26:75.

Cite (SBL): Eusebius, Dem. ev. 3.5.92 (Dindorf 3:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-92). (abbreviation not yet checked)

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3.5.93Dindorf 3:183–184

εὕροις δʼ οὖν τὸν Μάρκον ἱστοροῦντα περὶ αὐτοῦ τάδε “καὶ ὄντος τοῦ Πέτρου ἐν τῇ αὐλῆ̣ ἔρχεται πρὸς αὐτὸν μία τῶν παιδισκῶν τοῦ ἀρχιερέως, καὶ ἰδοῦσα αὐτὸν θερμαινόμενον, ἐμβλέψασα αὐτῷ λέγει, καὶ σὺ μετὰ Ἰησοῦ τοῦ Ναζωραίου ἦς. ὁ δὲ ἠρνήσατο λέγων, οὔτε οἶδα οὔτε ἐπίσταμαι τί σὺ λέγεις. καὶ ἐξῆλθεν εἰς τὴν ἔξω πρόαυλιν, καὶ ἀλέκτωρ ἐφώνησεν. πάλιν δὲ ἰδοῦσα αὐτὸν ἡ παιδίσκη ἤρξατο λέγειν τοῖς παρεστῶσιν, οὗτος ἐξ αὐτῶν ἐστιν.

heurois dʼ oun ton Markon historounta peri autou tade “kai ontos tou Petrou en tę̄ aulē erchetai pros auton mia tōn paidiskōn tou archiereōs, kai idousa auton thermainomenon, emblepsasa autǭ legei, kai sy meta Iēsou tou Nazōraiou ēs. ho de ērnēsato legōn, oute oida oute epistamai ti sy legeis. kai exēlthen eis tēn exō proaulin, kai alektōr ephōnēsen. palin de idousa auton hē paidiskē ērxato legein tois parestōsin, houtos ex autōn estin.

You would find Mark, at any rate, recording this about him: “And while Peter was in the courtyard, one of the high priest’s maidservants came to him, and seeing him warming himself, she looked at him and said, You too were with Jesus the Nazarene. But he denied it, saying, I neither know nor understand what you are saying. And he went out into the outer forecourt, and a cock crowed. And the maidservant, seeing him again, began to say to those standing by, This man is one of them.

Mark 14:66–69 (quotation, high confidence)

Notes and citation

Summary: Mark records Peter’s denials in detail.

Mark 14:66–69.

Cite (SBL): Eusebius, Dem. ev. 3.5.93 (Dindorf 3:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-93). (abbreviation not yet checked)

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3.5.94Dindorf 3:184

ὁ δὲ πάλιν ἠρνήσατο. καὶ μετὰ μικρὸν πάλιν παρεστῶτες ἔλεγον τῷ Πέτρῳ, ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ Γαλιλαῖος εἶ· ὁ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύειν, ὅτι οὐκ οἶδα τὸν ἄνθρωπον τοῦτον, ὃν λέγετε· καὶ εὐθέως ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν.

ho de palin ērnēsato. kai meta mikron palin parestōtes elegon tǭ Petrǭ, alēthōs ex autōn ei, kai gar Galilaios ei; ho de ērxato anathematizein kai omnyein, hoti ouk oida ton anthrōpon touton, hon legete; kai eutheōs ek deuterou alektōr ephōnēsen.

But he denied it again. And after a little while those standing by said again to Peter, Truly you are one of them, for you are a Galilean. But he began to curse and swear, I do not know this man of whom you speak. And immediately a cock crowed a second time.”

Mark 14:70–72 (quotation, high confidence)

Notes and citation

Summary: Peter denies Jesus a third time with oaths.

Mark 14:70–72.

Cite (SBL): Eusebius, Dem. ev. 3.5.94 (Dindorf 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-94). (abbreviation not yet checked)

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3.5.95Dindorf 3:184

Μάρκος μὲν ταῦτα γράφει, Πέτρος δὲ ταῦτα περὶ ἑαυτοῦ μαρτυρεῖ· πάντα γὰρ τὰ παρὰ Μάρκῳ τῶν Πέτρου διαλέξεων εἶναι λέγεται ἀπομνημονεύματα. οἱ δὴ οὖν τὰ μὲν δόξαντα αὐτοῖς ἀγαθὴν φέρειν φήμην παραιτούμενοι, τὰς δὲ καθʼ ἑαυτῶν διαβολὰς εἰς ἄληστον αἰῶνα καταγράφοντες, καὶ τῶν πλημμεληθέντων αὐτοῖς τὰς κατηγορίας, ἃς οὐκ ἄν τις ἔγνω τῶν μετὰ ταῦτα εἰ μὴ διὰ τῆς αὐτῶν ἔμαθεν φωνῆς, καθʼ ἑαυτῶν στηλιτεύοντες, πῶς οὐ φιλαυτίας μὲν ἀπάσης καὶ ψευδολογίας ἐκτὸς γεγονέναι ἐνδίκως ἂν ὁμολογοῖντο, φιλαλήθους δὲ διαθέσεως σαφῆ καὶ ἐναργῆ τεκμήρια παρεσχηκέναι;

Markos men tauta graphei, Petros de tauta peri heautou martyrei; panta gar ta para Markǭ tōn Petrou dialexeōn einai legetai apomnēmoneumata. hoi dē oun ta men doxanta autois agathēn pherein phēmēn paraitoumenoi, tas de kathʼ heautōn diabolas eis alēston aiōna katagraphontes, kai tōn plēmmelēthentōn autois tas katēgorias, has ouk an tis egnō tōn meta tauta ei mē dia tēs autōn emathen phōnēs, kathʼ heautōn stēliteuontes, pōs ou philautias men apasēs kai pseudologias ektos gegonenai endikōs an homologointo, philalēthous de diatheseōs saphē kai enargē tekmēria pareschēkenai?

Mark writes this, but Peter testifies it about himself; for everything in Mark is said to be a record of Peter’s discourses. Those, then, who declined what seemed likely to bring them good repute, but recorded for all ages the slanders against themselves and the accusations of their offenses, which no one afterward would have known unless he had learned them from their own voice, publishing them against themselves, how would they not justly be acknowledged to have been free of all self-love and lying, and to have given clear and evident proofs of a truth-loving disposition?

Notes and citation

Summary: By publishing their own failings, the apostles proved their truthfulness.

The tradition that Mark records Peter’s preaching goes back to Papias (Hist. eccl. 3.39.15).

Notes on the original text

Digital text corrected (OCR ι for ε): παρεσχηκίναι → παρεσχηκέναι.

Extrabiblical texts: Papias (Papias (fragments); allusion)

Cite (SBL): Eusebius, Dem. ev. 3.5.95 (Dindorf 3:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-95). (abbreviation not yet checked)

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3.5.96Dindorf 3:184–185

οἱ δέ γε τοὺς τοιούσδε πεπλάσθαι καὶ κατεψεῦσθαι νομίζοντες, καὶ οἶα πλάνοις βλασφημεῖν πειρώμενοι, πῶς οὐκ ἂν γένοιντο καταγέλαστοι, φίλοι μὲν φθόνου καὶ βασκανίας, ἐχθροὶ δὲ αὐτῆς ἀληθείας ἁλισκόμενοι, οἵ γε τοὺς οὕτως ἀπανούργους καὶ ἄπλαστον ὡς ἀληθῶς καὶ ἀκέραιον ἦθος διὰ τῶν οἰκείων λόγων ἐπιδεδειγμένους, πανούργους τινὰς καὶ δεινοὺς ὑποτίθενται σοφιστὰς, ὡς τὰ μὴ ὄντα πλασαμένους, καὶ τῷ οἰκείῳ διδασκάλῳ τὰ μὴ πρὸς αὐτοῦ πραχθέντα κεχαρισμένως ἀναθέντας; ὡς εὖ μοι δοκεῖ εἰρῆσθαι, πάντα χρὴ πιστεύειν τοῖς τοῦ Ἰησοῦ μαθηταῖς, ἢ μή· καὶ εἰ μόνοις τούτοις τοῖς ἀνδράσιν ἀπιστητέον, καὶ τοῖς πᾶσιν, οἵτινες ποτʼ ἄρα παρʼ Ἕλλησιν ἢ παρὰ βαρβάροις βίους καὶ λόγους καὶ ἀπομνημονεύματα τῶν κατὰ χρόνους ἐπί τισιν ἀγαθοῖς κατορθώμασι βοηθέντων συνεγράψαντο· ἢ τοῖς μὲν ἄλλοις πιστεύειν εὔλογον, μόνοις δὲ τούτοις ἀπιστεῖν.

hoi de ge tous toiousde peplasthai kai katepseusthai nomizontes, kai oia planois blasphēmein peirōmenoi, pōs ouk an genointo katagelastoi, philoi men phthonou kai baskanias, echthroi de autēs alētheias haliskomenoi, hoi ge tous houtōs apanourgous kai aplaston hōs alēthōs kai akeraion ēthos dia tōn oikeiōn logōn epidedeigmenous, panourgous tinas kai deinous hypotithentai sophistas, hōs ta mē onta plasamenous, kai tǭ oikeiǭ didaskalǭ ta mē pros autou prachthenta kecharismenōs anathentas? hōs eu moi dokei eirēsthai, panta chrē pisteuein tois tou Iēsou mathētais, ē mē; kai ei monois toutois tois andrasin apistēteon, kai tois pasin, hoitines potʼ ara parʼ Hellēsin ē para barbarois bious kai logous kai apomnēmoneumata tōn kata chronous epi tisin agathois katorthōmasi boēthentōn synegrapsanto; ē tois men allois pisteuein eulogon, monois de toutois apistein.

And those who think such men invented and lied, and try to blaspheme them as deceivers, how would they not become ridiculous, caught as friends of envy and malice and enemies of truth itself? For they suppose that men who showed through their own words so guileless, unfeigned, and truly pure a character were crafty and clever sophists, who invented what was not and generously ascribed to their teacher what he did not do. It seems to me well said that one must either believe Jesus’ disciples in everything or not at all; and if these men alone are to be disbelieved, then so must all who ever, among Greeks or barbarians, wrote lives, words, and memoirs of those in each age renowned for good achievements; or else it is reasonable to believe the others and disbelieve these alone.

Notes and citation

Summary: Rejecting the apostles’ testimony alone, while believing other historians, is plain envy.

βοηθέντων is probably a slip for a word meaning “renowned”; translated by sense (cf. 3.2.78).

Cite (SBL): Eusebius, Dem. ev. 3.5.96 (Dindorf 3:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-96). (abbreviation not yet checked)

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3.5.97Dindorf 3:185

καὶ πῶς οὐκ ἐμφανὴς ὁ φθόνος; τί δέ; οἶ καταψευδόμενοι τοῦ διδασκάλου, καὶ τὰ μὴ γεγονότα τῇ αὐτῶν παραδιδόντες γραφῇ, ἆρα καὶ τὰ πάθη κατεψεύσαντο αὐτοῦ; τὴν ἑνὸς λεγω μαθητοῦ προδοσίαν, καὶ τὴν τῶν συκοφαντῶν κατηγορίαν, χλεύας τε καὶ διασυρμοὺς δικαστῶν, τάς τε ὕβρεις καὶ τὰς πληγὰς τὰς κατὰ προσώπου, μάστιγάς τε κατὰ νώτου, καὶ τὸν ἐξ ἀκανθῶν στέφανον ἐπʼ ἀτιμίᾳ περιτιθέμενον αὐτῷ, φοινικοῦν τε χιτῶνα ἐν χλαμύδος σχήματι περιβληθέντα, καὶ τέλος αὐτὸν αὐτὸ τὸ τοῦ σταυροῦ τρόπαιον ἐπικομίζοντα, ἐν τούτῳ τε πηγνύμενον καὶ χεῖρας καὶ πόδας καταπειρόμενον, ὄξει τε ποτιζόμενον, καὶ παιόμενον κατὰ κόρρης καλάμῳ, καὶ πρὸς τῶν ὁρώντων ὀνειδιζόμενον;

kai pōs ouk emphanēs ho phthonos? ti de? oi katapseudomenoi tou didaskalou, kai ta mē gegonota tę̄ autōn paradidontes graphę̄, ara kai ta pathē katepseusanto autou? tēn henos legō mathētou prodosian, kai tēn tōn sykophantōn katēgorian, chleuas te kai diasyrmous dikastōn, tas te hybreis kai tas plēgas tas kata prosōpou, mastigas te kata nōtou, kai ton ex akanthōn stephanon epʼ atimią peritithemenon autǭ, phoinikoun te chitōna en chlamydos schēmati periblēthenta, kai telos auton auto to tou staurou tropaion epikomizonta, en toutǭ te pēgnymenon kai cheiras kai podas katapeiromenon, oxei te potizomenon, kai paiomenon kata korrēs kalamǭ, kai pros tōn horōntōn oneidizomenon?

And how is the envy not evident? What then? Did those who lied about their teacher, and handed down in their writing what did not happen, also lie about his sufferings? I mean the betrayal by one disciple, the accusation by false informers, the mockery and ridicule of the judges, the insults and blows to his face, the scourges on his back, the crown of thorns put on him for dishonor, the scarlet robe thrown around him in the form of a cloak, and at last his carrying the very trophy of the cross, being fixed on it and pierced through hands and feet, given vinegar to drink, struck on the cheek with a reed, and reviled by the onlookers?

Matt 27:26–34 (allusion, high confidence) · Matt 27:48 (allusion, high confidence)

Notes and citation

Summary: Would inventors of a glorious story also have invented his humiliating sufferings?

Matt 26–27; John 19.

Notes on the original text

Digital text corrected (stray letter in the digital text): ὀνειδιζόμενοςν → ὀνειδιζόμενον.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.5.97 (Dindorf 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-97). (abbreviation not yet checked)

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3.5.98Dindorf 3:185

ἀλλὰ γὰρ καὶ ταῦτα, καὶ ὅσα τούτοις συμφέρεται ὅμοια, πεπλάσθαι χρὴ πρὸς τῶν αὐτοῦ μαθητῶν, ἢ ἐν τούτοις μὲν χρὴ πιστεύειν αὐτοῖς ὡς ἀληθεστάτοις, ἐν δὲ τοῖς ἐπιδόξοις καὶ σεμνοτέροις ἀπιστεῖν.

alla gar kai tauta, kai hosa toutois sympheretai homoia, peplasthai chrē pros tōn autou mathētōn, ē en toutois men chrē pisteuein autois hōs alēthestatois, en de tois epidoxois kai semnoterois apistein.

But either these things too, and all similar things recorded with them, must have been invented by his disciples, or we must believe them as most truthful in these things and disbelieve them in the glorious and more venerable ones.

Notes and citation

Summary: One cannot believe the disciples about the sufferings and doubt them about the glories.

Cite (SBL): Eusebius, Dem. ev. 3.5.98 (Dindorf 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-98). (abbreviation not yet checked)

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3.5.99Dindorf 3:185

καὶ πόθεν τὸ περὶ αὐτοὺς ἐναντίον δόγμα συστήσεται; τὸ γὰρ ἀληθεύειν τοὺς αὐτοὺς φάναι καὶ ἐν τῷ αὐτῷ ψεύδεσθαι οὐδέν ἐστιν ἢ τἀναντία κατὰ τὸ αὐτὸ περὶ τῶν αὐτῶν λέγειν.

kai pothen to peri autous enantion dogma systēsetai? to gar alētheuein tous autous phanai kai en tǭ autǭ pseudesthai ouden estin ē tanantia kata to auto peri tōn autōn legein.

And on what ground will the contrary opinion about them stand? For to say that the same men tell the truth and at the same time lie is nothing other than to say contraries about the same things at once.

Notes and citation

Summary: Saying they both lied and told the truth is self-contradictory.

Cite (SBL): Eusebius, Dem. ev. 3.5.99 (Dindorf 3:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-99). (abbreviation not yet checked)

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3.5.100Dindorf 3:185–186

τίς οὖν ὁ τούτων ἔλεγχος; εἰ γὰρ δὴ πλάττεσθαι αὐτοῖς σκοπὸς ἦν, καὶ λόγοις ψευδέσι τὸν διδάσκαλον κοσμεῖν, οὐκ ἄν ποτε αὐτοῖς τὰ προειρημένα κατέγραφον, οὐδʼ ἂν ἐδήλουν τοῖς μετὰ ταῦτα ἀνθρώποις, ὅτι δὴ ἐλυπεῖτο καὶ ἠδημόνει καὶ τετάρακτο τὴν ψυχὴν, ὅτι αὐτοὶ αὐτὸν ἀπολιπόντες ᾤχοντο, ἢ ὅτι ὁ πάντων αὐτῶν προκεκριμένος ἀπόστολός τε καὶ μαθητὴς αὐτοῦ Πέτρος βασάνων ἐκτὸς καὶ ἀρχοντικῆς ἀπειλῆς τρίτον αὐτὸν ἐξωμόσατο. ταῦτα γὰρ κἂν ἄλλων λεγόντων χρῆν δήπουθεν ἀρνεῖσθαι τοὺς οὐδὲν ἄλλο ἢ χαρίζεσθαι τὰ σεμνότερα τῷ διδασκάλῳ προτεθειμένους.

tis oun ho toutōn elenchos? ei gar dē plattesthai autois skopos ēn, kai logois pseudesi ton didaskalon kosmein, ouk an pote autois ta proeirēmena kategraphon, oudʼ an edēloun tois meta tauta anthrōpois, hoti dē elypeito kai ēdēmonei kai tetarakto tēn psychēn, hoti autoi auton apolipontes ǭchonto, ē hoti ho pantōn autōn prokekrimenos apostolos te kai mathētēs autou Petros basanōn ektos kai archontikēs apeilēs triton auton exōmosato. tauta gar kan allōn legontōn chrēn dēpouthen arneisthai tous ouden allo ē charizesthai ta semnotera tǭ didaskalǭ protetheimenous.

What, then, is the proof of this? If their aim had been to invent and to adorn their teacher with false words, they would never have recorded what was mentioned before, nor shown to later generations that he was grieved and distressed and troubled in soul, that they themselves abandoned him and went off, or that Peter, preferred above all as his apostle and disciple, without tortures or threats from rulers, denied him three times. These things, even if others said them, those whose only aim was to bestow more venerable things on their teacher should surely have denied.

Matt 26:37–38 (allusion, high confidence) · Matt 26:56 (allusion, high confidence) · Matt 26:69–75 (allusion, high confidence)

Notes and citation

Summary: Inventors would never have recorded Jesus’ distress, the disciples’ flight, or Peter’s denial.

Matt 26:37–38, 56, 69–75.

Cite (SBL): Eusebius, Dem. ev. 3.5.100 (Dindorf 3:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-100). (abbreviation not yet checked)

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3.5.101Dindorf 3:186

εἰ δὲ φιλαλήθεις ἐν τοῖς περὶ αὐτοῦ σκυθρωποῖς διηγή- μασι φαίνονται, πολὺ μᾶλλον ἐν τοῖς ἐνδοξοτέροις εἶεν ἂν τοιοῦτοι. τοὺς γὰρ ἅπαξ ψεύδεσθαι προελομένους τὰ λυπηρὰ χρῆν μᾶλλον ἐκφυγεῖν ἤτοι διὰ σιωπῆς, ἢ διὰ τῆς περὶ αὐτῶν ἀρνήσεως, μὴ ἄλλως τῶν ὀψιγόνων ἐλέγξαι δυναμένων τὰ σεσιγημένα.

ei de philalētheis en tois peri autou skythrōpois diēgē- masi phainontai, poly mallon en tois endoxoterois eien an toioutoi. tous gar hapax pseudesthai proelomenous ta lypēra chrēn mallon ekphygein ētoi dia siōpēs, ē dia tēs peri autōn arnēseōs, mē allōs tōn opsigonōn elenxai dynamenōn ta sesigēmena.

And if they appear truth-loving in the sad narratives about him, much more would they be so in the more glorious ones. For those who had once chosen to lie should rather have escaped the painful things, either by silence or by denying them, since later generations could not otherwise have exposed what was passed over in silence.

Notes and citation

Summary: Their candor in painful matters proves their truthfulness in glorious ones.

Cite (SBL): Eusebius, Dem. ev. 3.5.101 (Dindorf 3:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-101). (abbreviation not yet checked)

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3.5.102Dindorf 3:186

διὰ τί γὰρ μὴ ἐψεύσαντο, καὶ ἔφησαν ὅτι Ἰούδας μὲν ὁ προδοὺς αὐτὸν φιλήματι, τολμήσας τὸ σύμβολον ἐνδείξασθαι τῆς προδοσίας, ἀπολιθωθείη αὐτίκα, ὁ δὲ ῥαπίσαι αὐτὸν τολμήσας ξηρὸς παραχρῆμα γένοιτο τὴν δεξιὰν, ὁ δʼ ἀρχιερεὺς Καïάφας, ὡς ἂν συντρέχων τοῖς κατʼ αὐτοῦ συκοφάνταις, πηρωθείη τὰς ὄψεις;

dia ti gar mē epseusanto, kai ephēsan hoti Ioudas men ho prodous auton philēmati, tolmēsas to symbolon endeixasthai tēs prodosias, apolithōtheiē autika, ho de rhapisai auton tolmēsas xēros parachrēma genoito tēn dexian, ho dʼ archiereus Kaiaphas, hōs an syntrechōn tois katʼ autou sykophantais, pērōtheiē tas opseis?

For why did they not lie and say that Judas, who betrayed him with a kiss, daring to show the sign of betrayal, was at once turned to stone; that the one who dared to strike him had his right hand withered on the spot; and that the high priest Caiaphas, as joining in with the false accusers against him, was struck blind?

Notes and citation

Summary: Liars would have invented punishments for his betrayers.

Cite (SBL): Eusebius, Dem. ev. 3.5.102 (Dindorf 3:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-102). (abbreviation not yet checked)

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3.5.103Dindorf 3:186

διὰ τί δὲ μὴ ἐψεύσαντο πάντες, ὅτι μηδὲν σκυθρωπὸν ἀληθῶς περὶ αὐτὸν γέγονεν, ἀλλʼ ὁ μὲν ἀφανὴς ἢν καταγελάσας αύτῶν τοῦ δικαστηρίου, οἱ δὲ ἐπιβουλεύοντες, ὑπὸ φαντασίας θεηλάτου πλανώμενοι, ἐνεργεῖν κατʼ αὐτοῦ μὴ παρόντος ἐδόκουν; τί δʼ ἄρα; οὐκ ἦν σεμνότερον τοῦ πλάττεσθαι ὅτι τῶν τοιῶνδε ποιητὴς ἔργων παραδόξων γέγονεν, τὸ γράφειν ὅτι μηδὲν μὲν ἀνθρώπινον μηδὲ θνητὸν περὶ αὐτὸν συνέβη, ἐνθέῳ δὲ δυνάμει τὰ πάντα καταστησάμενος τὴν εἰς οὐρανοὺς ἐπάνοδον μετὰ θειοτέρας δόξης ἐποιήσατο; οὐ γὰρ δὴ τούτοις ἀπιστεῖν ἔμελλον οἱ ταῖς ἄλλαις αὐτῶν διηγήσεσι πεπιστευκότες.

dia ti de mē epseusanto pantes, hoti mēden skythrōpon alēthōs peri auton gegonen, allʼ ho men aphanēs ēn katagelasas autōn tou dikastēriou, hoi de epibouleuontes, hypo phantasias theēlatou planōmenoi, energein katʼ autou mē parontos edokoun? ti dʼ ara? ouk ēn semnoteron tou plattesthai hoti tōn toiōnde poiētēs ergōn paradoxōn gegonen, to graphein hoti mēden men anthrōpinon mēde thnēton peri auton synebē, entheǭ de dynamei ta panta katastēsamenos tēn eis ouranous epanodon meta theioteras doxēs epoiēsato? ou gar dē toutois apistein emellon hoi tais allais autōn diēgēsesi pepisteukotes.

And why did they not all lie that nothing sad really happened to him, but that he became invisible, laughing at their court, while the plotters, misled by a God-sent illusion, thought they were acting against him when he was not present? What then? Would it not have been more venerable than inventing that he performed such marvelous works to write that nothing human or mortal happened to him, but that, having ordered everything by divine power, he made his return to heaven with more divine glory? For those who believed their other narratives would not have disbelieved these.

Notes and citation

Summary: Liars would have claimed Jesus escaped suffering; the evangelists did not.

The imagined alternative resembles docetic accounts of the passion.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.5.103 (Dindorf 3:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-103). (abbreviation not yet checked)

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3.5.104Dindorf 3:186–187

οἱ δὴ οὖν μηδὲν τῆς ἀληθείας ἐν τοῖς ἀπεμφαίνουσι καὶ σκυθρωποῖς παραχαράξαντες πῶς οὐκ ἂν εἶεν ἄξιοι καὶ ἐν τοῖς λοιποῖς, οἶς ἐμαρτύρησαν αὐτῷ τὰ παράδοξα, φαύλης ἐκτὸς ὑπονοίας καθεστάναι; αὐ- τάρκης μὲν οὖν καὶ ἡ τῶνδε τυγχάνει περὶ τοῦ σωτῆρος ἡμῶν μαρτυρία. οὐδὲν δὲ οἷον ἐκ περιουσίας καὶ τῷ ἐξ Ἑβραίων Ἰωσήπῳ μάρτυρι χρήσασθαι, ὃς ἐν τῷ ὀκτωκαιδεγͅάτῳ τῆς ἸουδαΙ·κής Ἀρχαιολογίας τὰ κατὰ τοὺς Πιλάτου χρόνους ἱστορῶν μέμνηται τοῦ σωτῆρος ἡμῶν ἐν τούτοις

hoi dē oun mēden tēs alētheias en tois apemphainousi kai skythrōpois paracharaxantes pōs ouk an eien axioi kai en tois loipois, ois emartyrēsan autǭ ta paradoxa, phaulēs ektos hyponoias kathestanai? au- tarkēs men oun kai hē tōnde tynchanei peri tou sōtēros hēmōn martyria. ouden de hoion ek periousias kai tǭ ex Hebraiōn Iōsēpǭ martyri chrēsasthai, hos en tǭ oktōkaidegatǭ tēs IoudaI;kēs Archaiologias ta kata tous Pilatou chronous historōn memnētai tou sōtēros hēmōn en toutois

Those, then, who falsified nothing of the truth in the unseemly and sad matters, how would they not deserve to stand beyond base suspicion also in the rest, in which they testified to his marvelous works? The testimony of these men about our Savior is sufficient. But nothing prevents us, over and above, from using as a witness Josephus, of the Hebrews, who in the eighteenth book of the Jewish Antiquities, recounting events in the times of Pilate, mentions our Savior in these words:

Notes and citation

Summary: The apostles’ testimony suffices, but Josephus too mentions Jesus in Antiquities 18.

Notes on the original text

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

Extrabiblical texts: Josephus, Ant. 18.63–64 (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 3.5.104 (Dindorf 3:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-104). (abbreviation not yet checked)

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3.5.105Dindorf 3:187

“ Γίνεται δὲ κατʼ ἐκεῖνον τὸν χρόνον Ἰησοῦς, σοφὸς ἀνὴρ, εἴ γε ἄνδρα αὐτὸν λέγειν χρή. ἦν γὰρ παραδόξων ἔργων ποιητὴς, διδάσκαλος ἀνθρώπων τἀληθῆ σεβομένων. καὶ πολλοὺς μὲν τοῦ Ἰουδαικοῦ, πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο. ὁ Χριστὸς οὗτος ἦν· καὶ αὐτὸν ἐνδείξει τῶν παρʼ ἡμῖν ὰρχόν- τῶν σταυρῷ ἐπιτετιμηκότος Πιλάτου, οὐκ ἐπαύσαντο οἱ τὸ πρῶτον ἀγαπήσαντες.

“ Ginetai de katʼ ekeinon ton chronon Iēsous, sophos anēr, ei ge andra auton legein chrē. ēn gar paradoxōn ergōn poiētēs, didaskalos anthrōpōn talēthē sebomenōn. kai pollous men tou Ioudaikou, pollous de kai tou Hellēnikou epēgageto. ho Christos houtos ēn; kai auton endeixei tōn parʼ hēmin archon- tōn staurǭ epitetimēkotos Pilatou, ouk epausanto hoi to prōton agapēsantes.

“At about that time there arises Jesus, a wise man, if indeed one should call him a man. For he was a doer of marvelous works, a teacher of men who revere the truth. And he won over many of the Jews and many also of the Greeks. This was the Christ. And when Pilate, on the indictment of the leading men among us, had condemned him to the cross, those who had loved him at first did not cease.

Notes and citation

Summary: Eusebius quotes Josephus’s passage on Jesus, the “Testimonium Flavianum.”

Josephus, Ant. 18.63–64, the “Testimonium Flavianum.” Most modern scholars judge that the passage as transmitted contains Christian additions; Eusebius quotes it as he had it.

Notes on the original text

Digital text corrected (two words joined in the digital text): χρόνονἸησοῦς → χρόνον Ἰησοῦς.

Extrabiblical texts: Josephus, Ant. 18.63–64 (Josephus (works); quotation)

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 3.5.105 (Dindorf 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-105). (abbreviation not yet checked)

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3.5.106Dindorf 3:187

ἐφάνη γὰρ αὐτοῖς τρίτην ἡμέραν πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία περὶ αὐτοῦ εἰρηκότων. ὅθεν εἰσέτι νῦν ἀπὸ τοῦδε τῶν Χριστιανῶν οὐκ ἐπέλιπε τὸ φῦλον.”

ephanē gar autois tritēn hēmeran palin zōn, tōn theiōn prophētōn tauta te kai alla myria peri autou eirēkotōn. hothen eiseti nyn apo toude tōn Christianōn ouk epelipe to phylon.”

For he appeared to them on the third day alive again, the divine prophets having said these and countless other things about him. Hence to this day the tribe of Christians, named after him, has not died out.”

Notes and citation

Summary: Josephus reports the resurrection appearances and the continuing Christian community.

Josephus, Ant. 18.64.

Extrabiblical texts: Josephus, Ant. 18.64 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 3.5.106 (Dindorf 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-106). (abbreviation not yet checked)

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3.5.107Dindorf 3:187

Εἰ τοίνυν καὶ κατὰ τὸν ἱστορικὸν μαρτυρεῖταί οὐ μόνον τοὺς δώδεκα ἀποστόλους οὐδὲ τοὺς ἑβ- δομήκοντα μαθητὰς ἐξῳκειωμένος, ἀλλὰ πολλοὺς μὲν τοῦ Ἰουδαϊκοῦ, πολλοὺς δὲ τοῦ Ἑλληνικοῦ προσαγόμενος, δῆλος ἂν εἴη περιττόν τι κεκτημένος παρὰ τοὺς λοιποὺς ἀνθρώπους.

Ei toinyn kai kata ton historikon martyreitai ou monon tous dōdeka apostolous oude tous heb- domēkonta mathētas exǭkeiōmenos, alla pollous men tou Ioudaïkou, pollous de tou Hellēnikou prosagomenos, dēlos an eiē peritton ti kektēmenos para tous loipous anthrōpous.

If, then, according to the historian too, he is attested to have made his own not only the twelve apostles and the seventy disciples, but to have brought over many of the Jews and many of the Greeks, he would clearly have possessed something beyond other men.

Notes and citation

Summary: Josephus confirms that Jesus won many Jews and Greeks, showing extraordinary power.

Notes on the original text

Digital text corrected (syllables repeated across a line break in the digital text): μαρτυρεῖ- μαρτυρεῖταί → μαρτυρεῖταί; προσαγό- προσαγόμενος → προσαγόμενος.

Cite (SBL): Eusebius, Dem. ev. 3.5.107 (Dindorf 3:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-107). (abbreviation not yet checked)

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3.5.108Dindorf 3:187–188

πῶς γὰρ ἂν ἄλλως προσήγετο τοῦ ἸουδαΙ·κοῦ καὶ τοῦ Ἑλληνικοῦ πλείους, εἰ μή τισι θαυμαστοῖς καὶ παραδόξοις ἔργοις καὶ ξενι- ζούσῃ κέχρητο διδασκαλίᾳ; μαρτυρεῖ δὲ καὶ ἡ τῶν Πραξέων τῶν ἀποστόλων γραφὴ, ὅτι πολλαὶ μυριά- ’δες ἦσαν Ἰουδαίων ἀνδρῶν πεπεισμένων αὐτὸν εἶναι τὸν Χριστὸν τοῦ θεοῦ, τὸν ὑπὸ τῶν προφητῶν κατηγγελμένον. καὶ ἡ ἱστορία δὲ κατέχει ὡς καὶ μεγίστη τις ἦν ἐκκλησία Χριστοῦ ἐν τοῖς Ἱεροσολύμοις ὑπὸ Ἰουδαίων συγκροτουμένη μέχρι τῶν χρόνων τῆς κατʼ Ἀδριανὸν πολιορκίας.

pōs gar an allōs prosēgeto tou IoudaI;kou kai tou Hellēnikou pleious, ei mē tisi thaumastois kai paradoxois ergois kai xeni- zousę̄ kechrēto didaskalią? martyrei de kai hē tōn Praxeōn tōn apostolōn graphē, hoti pollai myria- ’des ēsan Ioudaiōn andrōn pepeismenōn auton einai ton Christon tou theou, ton hypo tōn prophētōn katēngelmenon. kai hē historia de katechei hōs kai megistē tis ēn ekklēsia Christou en tois Hierosolymois hypo Ioudaiōn synkrotoumenē mechri tōn chronōn tēs katʼ Adrianon poliorkias.

For how else would he have brought over many of the Jews and the Greeks, unless he had used certain wonderful and marvelous works and a strange teaching? The book of the Acts of the Apostles also testifies that there were many tens of thousands of Jewish men persuaded that he was the Christ of God, the one proclaimed by the prophets. And history holds that there was a very great church of Christ in Jerusalem, formed of Jews, until the times of the siege under Hadrian.

Acts 21:20 (allusion, high confidence)

Notes and citation

Summary: Acts and history attest many Jewish believers and a great Jewish church in Jerusalem until Hadrian.

Acts 21:20. Cf. Eusebius, Hist. eccl. 4.5.

Cite (SBL): Eusebius, Dem. ev. 3.5.108 (Dindorf 3:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-108). (abbreviation not yet checked)

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3.5.109Dindorf 3:188

λέγονται γοῦν οἱ πρῶτοι κατὰ διαδοχὴν προστάντες αὐτόθι ἐπίσκοποι Ἰουδαῖοι γεγονέναι, ὧν καὶ τὰ ὀνόματα εἰσέτι νῦν παρὰ τοῖς ἐγχωρίοις μνημονεύεται· ὡς καὶ ἐκ τούτων λελύσθαι πᾶσαν τὴν κατὰ τῶν μαθητῶν αὐτοῦ διαβολὴν, ὅτε καὶ πρὸς αὐτῶν καὶ δίχα τῆς αὐτῶν μαρτυρίας μυρία ὁμολογεῖται πλήθη Ἰουδαίων τε καὶ Ἑλλήνων αὐτὸς Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ διʼ ὧν ἐπετέλει παραδόξων ἔργων ὑφʼ ἑαυτὸν πεποιημένος.

legontai goun hoi prōtoi kata diadochēn prostantes autothi episkopoi Ioudaioi gegonenai, hōn kai ta onomata eiseti nyn para tois enchōriois mnēmoneuetai; hōs kai ek toutōn lelysthai pasan tēn kata tōn mathētōn autou diabolēn, hote kai pros autōn kai dicha tēs autōn martyrias myria homologeitai plēthē Ioudaiōn te kai Hellēnōn autos Iēsous ho Christos tou theou diʼ hōn epetelei paradoxōn ergōn hyphʼ heauton pepoiēmenos.

The first bishops who presided there in succession are said, at any rate, to have been Jews, whose names are still remembered among the local people. So by this too every slander against his disciples is dissolved, since, by their own account and apart from their testimony, it is acknowledged that Jesus the Christ of God himself brought countless multitudes of Jews and Greeks under himself by the marvelous works he performed.

Notes and citation

Summary: The first bishops of Jerusalem were Jews; the slander against the disciples is refuted.

The list of the first Jewish bishops of Jerusalem is in Hist. eccl. 4.5. πρὸς αὐτῶν (“by their own account”) probably refers to the unbelievers; uncertain.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 3.5.109 (Dindorf 3:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-109). (abbreviation not yet checked)

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3.5.110Dindorf 3:188

Ἀλλὰ τούτων ἡμῖν ἐπὶ τοσοῦτον εἰρημένων πρὸς τὸ πρῶτον τῶν ἀπίστων τάγμα, φέρε καὶ πρὸς τὸ δεύτερον στῖφος ἐνστῶμεν. τοῦτο δὲ ἦν τὸ τῶν συνομολογούντων μἐν τὸν Ἰησοῦν τὰ παράδοξα πεποιηκέναι, γοητείᾳ δὲ ἄλλως ἐπὶ πλάνῃ τῶν ὁρώντων, οἶα θαυματουργὸν ἢ φαρμακέα τινα, θαυμαστῶσαι τοὺς παρόντας.

Alla toutōn hēmin epi tosouton eirēmenōn pros to prōton tōn apistōn tagma, phere kai pros to deuteron stiphos enstōmen. touto de ēn to tōn synomologountōn men ton Iēsoun ta paradoxa pepoiēkenai, goēteią de allōs epi planę̄ tōn horōntōn, oia thaumatourgon ē pharmakea tina, thaumastōsai tous parontas.

Having said this much to the first order of unbelievers, come, let us oppose the second band too. This was that of those who agree that Jesus did the marvelous works, but by sorcery, to deceive the onlookers, astonishing those present like a wonder-worker or a sorcerer.

Notes and citation

Summary: Eusebius turns to those who grant the miracles but ascribe them to sorcery.

Cite (SBL): Eusebius, Dem. ev. 3.5.110 (Dindorf 3:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/3-5-52/#p-3-5-110). (abbreviation not yet checked)

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