Demonstration of the Gospel 4.10.1–4.14.1
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 4, chapter 10
4.10.1Dindorf 3:230
Ἐν τοσαύτῃ δῆτα κακίας φορᾷ μηδὲν ἐπαμύνειν τῶν πρὶν ἐφεστώτων ἀγγέλων τοῖς ὑποχειρίοις ἔθνεσι δεδυνημένων, ἀλλὰ τῆς μὲν λοιπῆς κτίσεως ἐπιμελομένων, τοῖς τε τοῦ κόσμου μέρεσιν ἐπιστατούντων, καὶ τῷ τοῦ πάντων δημιουργοῦ θεοῦ νεύματι συνήθως διακονουμένων, τῆς δὲ τῶν θνητῶν πτώσεως οὐ περιδρασσομένων διὰ τὴν τῶν κακῶν αὐθεκούσιον τῶν ἀνθρώπων αἵρεσιν, μακρά τις καὶ δυσθεράπευτος τῶν ἐπὶ γῆς ἁπάντων κατεκράτει νόσος, ἄλλων ἄλλως τῶν ἐθνῶν ὑπὸ τῶν πονηρῶν πνευμάτων ἐξοιστρουμένων καὶ εἰς ἀνήκεστον βυθὸν κακίας ἀποπιπτόντων.
En tosautę̄ dēta kakias phorą mēden epamynein tōn prin ephestōtōn angelōn tois hypocheiriois ethnesi dedynēmenōn, alla tēs men loipēs ktiseōs epimelomenōn, tois te tou kosmou meresin epistatountōn, kai tǭ tou pantōn dēmiourgou theou neumati synēthōs diakonoumenōn, tēs de tōn thnētōn ptōseōs ou peridrassomenōn dia tēn tōn kakōn authekousion tōn anthrōpōn hairesin, makra tis kai dystherapeutos tōn epi gēs hapantōn katekratei nosos, allōn allōs tōn ethnōn hypo tōn ponērōn pneumatōn exoistroumenōn kai eis anēkeston bython kakias apopiptontōn.
In so great a torrent of wickedness, the angels formerly set over the nations subject to them could give no help. They cared for the rest of creation, presided over the parts of the world, and served, as was their custom, at the nod of God the creator of all; but they could not grasp and hold back the fall of mortals, because men chose evil of their own free will. So a long and hard-to-cure disease overpowered all on earth, as the nations, one in one way and another in another, were driven mad by the wicked spirits and fell into an incurable abyss of evil.
Notes and citation
Summary: The angels of the nations could not prevent humanity’s freely chosen fall, and a deep sickness of evil gripped the world.
Cite (SBL): Eusebius, Dem. ev. 4.10.1 (Dindorf 3:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.2Dindorf 3:230
ἤδη γοῦν ὠμοφάγων καὶ ἀνθρωποβόρων θηρίων τρόπον σάρκας τινὲς τῶν φιλτάτων θοινᾶσθαι καλὸν ἡγοῦντο, καὶ μητράσιν ἀνέδην καὶ ἀδελφαῖς καὶ θυγατράσι μίγνυσθαι, ἀγχόνῃ τε περιβάλλειν τοὺς γεγηρακότας καὶ κυσὶ καὶ οἰωνοῖς τοὺς νεκρούς.
ēdē goun ōmophagōn kai anthrōpoborōn thēriōn tropon sarkas tines tōn philtatōn thoinasthai kalon hēgounto, kai mētrasin anedēn kai adelphais kai thygatrasi mignysthai, anchonę̄ te periballein tous gegērakotas kai kysi kai oiōnois tous nekrous.
Some thought it good, like savage and man-eating beasts, to feast on the flesh of those dearest to them, and to have intercourse freely with mothers, sisters, and daughters, to strangle the aged, and to throw the dead to dogs and birds.
Notes and citation
Summary: Some nations practiced cannibalism, incest, and the killing of the old.
Topics: Ethics
Cite (SBL): Eusebius, Dem. ev. 4.10.2 (Dindorf 3:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.3Dindorf 3:230
τί δή σοι μνημονευσαίμην ἂν τῶν δῆθεν θεῶν, αὐτῶν δὴ τῶν φαύλων δαιμόνων, τὰς ὠμὰς καὶ ἐκτόπους ἀνθρωποθυσίας, εἰς ἃς τὸ ἀνθρώπειον γένος ἐξέμηναν;
ti dē soi mnēmoneusaimēn an tōn dēthen theōn, autōn dē tōn phaulōn daimonōn, tas ōmas kai ektopous anthrōpothysias, eis has to anthrōpeion genos exemēnan?
Why should I remind you of the cruel and monstrous human sacrifices of the so-called gods, those evil demons themselves, into which they drove the human race in its madness?
Notes and citation
Summary: The demons also drove humanity to human sacrifice.
Cite (SBL): Eusebius, Dem. ev. 4.10.3 (Dindorf 3:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.4Dindorf 3:230–231
καὶ ταῦτα γοῦν ἐν τοῖς προηγουμένοις τῆς μετὰ χεῖρας ὑποθέσεως προπαρε- σκευασάμην. ἀλλὰ γὰρ τοσούτων κακῶν ὑπὸ τῶν φαύλων καὶ τῶν μοχθηρῶν πνευμάτων τοῦ τʼ ἐν τούτοις τυράννου καθʼ ὅλης τῆς οἰκουμένης προβεβλητένων, καὶ μηδενὸς τῶν ἐφεστώτων ἀγγέλων οἵου τε ὄντος τοῖς κακοῖς ἐπαμύνειν, εἰκότως ἐκεῖνος ὁ θεὸς λόγος, ὁ τῶν ὅλων σωτὴρ, ἀγαθῷ νεύματι τῆς τοῦ πατρὸς φιλανθρωπίας, ὡς ἂν μὴ τὸ φίλον αὐτῷ γένος ἐν ἀσεβείας βυθῷ καλινδοῖτο, τέως μὲν βραχείας τινὰς καὶ ἀμυδρὰς τοῦ ἰδίου φωτὸς ἀκτῖνας διὰ προφήτου Μώσεως τῶν τε πρὸ αὐτοῦ καὶ τῶν μετʼ αὐτὸν θεοφιλῶν ἀνδρῶν ἐξέλαμπεν, τῶν ἐν ἀνθρώποις κακῶν τὴν ἴασιν ἐν ταῖς ἱεραῖς νομοθεσίαις προβαλλόμενος.
kai tauta goun en tois proēgoumenois tēs meta cheiras hypotheseōs propare- skeuasamēn. alla gar tosoutōn kakōn hypo tōn phaulōn kai tōn mochthērōn pneumatōn tou tʼ en toutois tyrannou kathʼ holēs tēs oikoumenēs probeblētenōn, kai mēdenos tōn ephestōtōn angelōn hoiou te ontos tois kakois epamynein, eikotōs ekeinos ho theos logos, ho tōn holōn sōtēr, agathǭ neumati tēs tou patros philanthrōpias, hōs an mē to philon autǭ genos en asebeias bythǭ kalindoito, teōs men bracheias tinas kai amydras tou idiou phōtos aktinas dia prophētou Mōseōs tōn te pro autou kai tōn metʼ auton theophilōn andrōn exelampen, tōn en anthrōpois kakōn tēn iasin en tais hierais nomothesiais proballomenos.
These things too I prepared in the books preceding the present subject. But since such great evils had been cast over the whole world by the base and wicked spirits and their tyrant, and none of the angels set over them was able to help against the evils, it was fitting that God the Word, the savior of all, by a good nod of the Father’s love for humanity, so that the race dear to him might not wallow in the abyss of impiety, should for a time shine forth some brief and faint rays of his own light through the prophet Moses and the God-loving men before and after him, offering in the holy laws the cure for the evils among men.
Notes and citation
Summary: Since the angels could not help, the Word first sent faint rays of his light through Moses and the prophets and their laws.
- “The books preceding” refers to the Praeparatio evangelica.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.4 (Dindorf 3:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.5Dindorf 3:231
λέγει δʼ οὖν ἄντικρυς αὐτὸς ὁ λόγος τῷ Ἑβραίων ἔθνει νομοθετῶν διὰ Μώσεως ‟κατὰ τὰ ἐπιτηδεύματα γῆς Αἰγύπτου, ἐν ᾗ παρῳκήσατε ἐπʼ αὐτῆς, οὐ ποιήοετε, καὶ κατὰ τὰ ἐπιτηδεύματα γῆς Χαναὰν, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ, οὐ ποιήσετε, καὶ ἐν τοῖς νομίμοις αὐτῶν οὐ πορεύσεσθε, τὰ κρίματά μου ποιήσετε, καὶ τὰ προστάγματά μου φυλάξετε. ἐγὼ εἰμὶ κύριος ὁ θεὸς ὑμῶν.
legei dʼ oun antikrys autos ho logos tǭ Hebraiōn ethnei nomothetōn dia Mōseōs ‟kata ta epitēdeumata gēs Aigyptou, en hę̄ parǭkēsate epʼ autēs, ou poiēoete, kai kata ta epitēdeumata gēs Chanaan, eis hēn egō eisagō hymas ekei, ou poiēsete, kai en tois nomimois autōn ou poreusesthe, ta krimata mou poiēsete, kai ta prostagmata mou phylaxete. egō eimi kyrios ho theos hymōn.
The Word himself, legislating for the Hebrew nation through Moses, says plainly: “You shall not do according to the practices of the land of Egypt, in which you sojourned, and you shall not do according to the practices of the land of Canaan, into which I am bringing you, and you shall not walk in their customs. You shall do my judgments and keep my ordinances. I am the Lord your God.”
Lev 18:3–4 (quotation, high confidence)
Notes and citation
Summary: Through Moses the Word forbade Israel to follow the practices of Egypt and Canaan.
- The quotation is Lev 18:3–4 (LXX).
Topics: Ethics
Cite (SBL): Eusebius, Dem. ev. 4.10.5 (Dindorf 3:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.6Dindorf 3:231
Εἶτα πάντα ἀπαγορεύσας ἀθέμιτον γάμον καὶ πᾶσαν ἀσχήμονα πρᾶξιν, γυναικῶν τε πρὸς γυναῖκας καὶ ἀρρένων πρὸς ἄρρενας μίξεις, ἐπιλέγει ‟μὴ μιαίνεσθε ἐν πᾶσι τούτοις. ἐν πᾶσι γὰρ τούτοις ἐμιάνθη τὰ ἔθνη, ἃ ἐγὼ ἐξαποστέλλω πρὸ προσώπου ὑμῶν. καὶ ἐξεμιάνθη ἡ γῆ, καὶ ἀνταπέδωκα ἀδικίαν αὐτῇ, καὶ προσώχθισεν ἡ γῆ τοῖς ἐγκαθημένοις ἐπʼ αὐτῆς.”
Eita panta apagoreusas athemiton gamon kai pasan aschēmona praxin, gynaikōn te pros gynaikas kai arrenōn pros arrenas mixeis, epilegei ‟mē miainesthe en pasi toutois. en pasi gar toutois emianthē ta ethnē, ha egō exapostellō pro prosōpou hymōn. kai exemianthē hē gē, kai antapedōka adikian autę̄, kai prosōchthisen hē gē tois enkathēmenois epʼ autēs.”
Then, having forbidden every unlawful marriage and every shameful act, the intercourse of women with women and of males with males, he adds: “Do not defile yourselves with any of these things; for with all these the nations were defiled which I am driving out before you. And the land was defiled, and I repaid its iniquity upon it, and the land was indignant at those who dwell on it.”
Lev 18:24–25 (quotation, high confidence) · Lev 18:22 (allusion, high confidence)
Notes and citation
Summary: Leviticus forbids unlawful unions and says the nations were driven out for such defilement.
- The quotation is Lev 18:24–25 (LXX). Leviticus 18 itself forbids male intercourse with males (18:22); the mention of women with women is Eusebius’s own summary.
Cite (SBL): Eusebius, Dem. ev. 4.10.6 (Dindorf 3:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.7Dindorf 3:231–232
καὶ πάλιν φησὶν ‟ ἐὰν δὲ σὺ εἰσέλθῃς εἰς τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσί σοι, οὐ μὴ μαθήσῃ ποιεῖν κατὰ τὰ βδελύγματα τῶν ἐθνῶν ἐκείνων. οὐχ εὐρεθήσεται ἐν σοὶ καθαίρων τὸν οἱὸν αὐτοῦ ἢ τὴν θυγατέρα αὑτοῦ ἐν πυρὶ, μαντευόμενος μαντείας, καὶ κληδονιζόμενος καὶ οἰωνιζόμενος, φαρμακὸς ἐπᾴδων, ἐγγαστρίμυθος καὶ τερατοσκόπος καὶ ἐπερωτῶν τοὺς νεκρούς. ἔστι γὰρ βδέλυγμα κυρίῳ τῷ θεῷ σου πᾶς ποιῶν ταῦτα. ἕνεκεν γὰρ τῶν βδελυγμάτων τούτων κύριος ὁ θεός σου ἐξολοθρεύσει αὐτοὺς ἀπὸ προσώπου σου. τέλειος ἔσῃ ἐναντίον κυρίου τοῦ θεοῦ σου.”
kai palin phēsin ‟ ean de sy eiselthę̄s eis tēn gēn hēn kyrios ho theos sou didōsi soi, ou mē mathēsę̄ poiein kata ta bdelygmata tōn ethnōn ekeinōn. ouch eurethēsetai en soi kathairōn ton hoion autou ē tēn thygatera hautou en pyri, manteuomenos manteias, kai klēdonizomenos kai oiōnizomenos, pharmakos epądōn, engastrimythos kai teratoskopos kai eperōtōn tous nekrous. esti gar bdelygma kyriǭ tǭ theǭ sou pas poiōn tauta. heneken gar tōn bdelygmatōn toutōn kyrios ho theos sou exolothreusei autous apo prosōpou sou. teleios esę̄ enantion kyriou tou theou sou.”
And again he says: “When you enter the land which the Lord your God gives you, you shall not learn to do according to the abominations of those nations. There shall not be found among you one who purifies his son or his daughter in fire, one who practices divination, or who deals in omens and auguries, a sorcerer who casts spells, a ventriloquist, a diviner of portents, or one who inquires of the dead. For everyone who does these things is an abomination to the Lord your God; for because of these abominations the Lord your God will destroy them from before you. You shall be perfect before the Lord your God.”
Deut 18:9–13 (quotation, high confidence)
Notes and citation
Summary: Deuteronomy forbids child sacrifice, divination, and sorcery as abominations of the nations.
- The quotation is Deut 18:9–13 (LXX), somewhat abbreviated.
Topics: Ethics
Cite (SBL): Eusebius, Dem. ev. 4.10.7 (Dindorf 3:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.8Dindorf 3:232
Τοιαῦτα μὲν καὶ μυρία ἄλλα θεοσεβῆ διδάγματά τε καὶ παραγγέλματα διὰ Μώσεως αὐτοῖς ὁ θεὸς λόγος τὸ πρὶν ἐνομοθέτει, ὡς ἐν εἰσαγωγαῖς τοῦ κατὰ εὐσέβειαν βίου παραδιδοὺς αὐτοῖς στοιχεῖα, διὰ συμβόλων καί τινος σκιώδους καὶ σωματικῆς λατρείας ἐν σώματος περιτομῇ καί τινων ἄλλων τοιουτοτρόπων ἐπὶ τῆς γῆς συντελουμένων.
Toiauta men kai myria alla theosebē didagmata te kai parangelmata dia Mōseōs autois ho theos logos to prin enomothetei, hōs en eisagōgais tou kata eusebeian biou paradidous autois stoicheia, dia symbolōn kai tinos skiōdous kai sōmatikēs latreias en sōmatos peritomę̄ kai tinōn allōn toioutotropōn epi tēs gēs synteloumenōn.
These and countless other devout teachings and precepts God the Word formerly gave them as laws through Moses, handing on to them, as in an introduction to the life of piety, its first elements, through symbols and a kind of shadowy and bodily worship, in the circumcision of the body and in certain other such rites performed on earth.
Heb 10:1 (echo, low confidence)
Notes and citation
Summary: The Mosaic law was an elementary introduction to piety, taught through symbols and bodily rites such as circumcision.
- “Shadowy” worship echoes Heb 8:5 and 10:1.
Cite (SBL): Eusebius, Dem. ev. 4.10.8 (Dindorf 3:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.9Dindorf 3:232
ὡς δὲ τοῦ χρόνου προιόντος οὐδεὶς τοσοῦτον καὶ τῶν μετʼ αὐτὸν προφητῶν εἰς ἄκεσιν τῶν τοῦ βίου κακῶν διʼ ὑπερβολὴν κακίας ἔσθενεν, ἤλαυνέ τε ὁσημέραι εἰς μείζονα τὰ τῆς δαιμονικῆς ἐνεργείας, ὡς καὶ αὐτὸ τὸ Ἐβραίων ἔθνος τῇ τῶν ἀθέων συναπαχθῆναι φθορᾷ, αὐτὸς ἤδη λοιπὸν ὁ σωτὴρ καὶ ἰατρὸς τῶν ὅλων κάτεισιν εἰς ἀνθρώπους, καὶ τοῖς οἰκείοις ἀγγέλοις ἐπαμύνων ὑπὲρ τῆς τῶν ἀνθρώπων σωτηρίας, τοῦτʼ αὐτῷ τοῦ πατρὸς δωρήσεσθαι προϋποσχομένου, ὥσπερ οὖν αὐτὸς ἐν Ψαλμοῖς διδάσκει λέγων‘‘ κύριος εἶπε πρός με, υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.
hōs de tou chronou proiontos oudeis tosouton kai tōn metʼ auton prophētōn eis akesin tōn tou biou kakōn diʼ hyperbolēn kakias esthenen, ēlaune te hosēmerai eis meizona ta tēs daimonikēs energeias, hōs kai auto to Ebraiōn ethnos tę̄ tōn atheōn synapachthēnai phthorą, autos ēdē loipon ho sōtēr kai iatros tōn holōn kateisin eis anthrōpous, kai tois oikeiois angelois epamynōn hyper tēs tōn anthrōpōn sōtērias, toutʼ autǭ tou patros dōrēsesthai proÿposchomenou, hōsper oun autos en Psalmois didaskei legōn‘‘ kyrios eipe pros me, huios mou ei sy, egō sēmeron gegennēka se. aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs.
But as time went on, none even of the prophets after him was strong enough to cure the evils of life, because of the excess of wickedness; and the activity of the demons advanced daily to greater lengths, so that even the Hebrew nation itself was carried away with the ruin of the godless. Then at last the Savior and physician of all himself came down to men, to help his own angels for the salvation of men, the Father having promised beforehand to give him this, as he himself teaches in the Psalms, saying: “The Lord said to me, ‘You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.’”
Ps 2:7–8 (quotation, high confidence)
Notes and citation
Summary: When neither Moses nor the prophets could cure humanity, the Savior himself came, as the Father had promised in Psalm 2.
- The quotation is Ps 2:7–8.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.9 (Dindorf 3:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.10Dindorf 3:232–233
Οὐκέτι γοῦν μόνον τὸν δίκαιον καὶ διορατικὸν Ἰσραὴλ, οὐδέ γε μόνον τὸν οἰκεῖον κλῆρον, πάντα δὲ τὰ ἐπὶ γῆς ἔθνη, τὰ πρότερον πλείοσιν ἀγγέλοις κεκληρωμένα καὶ παντοίαις ἀσεβείαις κεκαλινδημένα, ὑπὸ τὴν οἰκείαν ὑποβαλὼν ἐξουσίαν, παρῆν τοῖς πᾶσι τὴν πρὸς τὸν αὐτοῦ πατέρα γνῶσίν τε καὶ φιλίαν ἐπικηρυκευόμενος, λύσιν τε καὶ ἄφεσιν τῶν πρὶν ἀγνοημάτων καὶ ἁμαρτημάτων ὑπισχνούμενος.
Ouketi goun monon ton dikaion kai dioratikon Israēl, oude ge monon ton oikeion klēron, panta de ta epi gēs ethnē, ta proteron pleiosin angelois keklērōmena kai pantoiais asebeiais kekalindēmena, hypo tēn oikeian hypobalōn exousian, parēn tois pasi tēn pros ton autou patera gnōsin te kai philian epikērykeuomenos, lysin te kai aphesin tōn prin agnoēmatōn kai hamartēmatōn hypischnoumenos.
No longer, then, only righteous and clear-sighted Israel, nor only his own portion, but all the nations on earth, which had formerly been allotted to many angels and had wallowed in every kind of impiety, he brought under his own authority; and he came to all, proclaiming the knowledge and friendship of his Father, and promising release and forgiveness of their former ignorance and sins.
Notes and citation
Summary: Christ took all nations, not only Israel, under his rule and offered them forgiveness and knowledge of the Father.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.10 (Dindorf 3:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.11Dindorf 3:233
ὃ καὶ σαφῶς ἐκήρυττε λέγων ‟ οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλὰ οἱ κακῶς ἔχοντες.’ οὐκ ἦλθον καλέσαι δικαίους, ἀλλʼ ἁμαρτωλοὺς εἰς μετάνοιαν.
ho kai saphōs ekērytte legōn ‟ ou chreian echousin hoi ischyontes iatrou, alla hoi kakōs echontes.’ ouk ēlthon kalesai dikaious, allʼ hamartōlous eis metanoian.
This he proclaimed clearly, saying: “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners to repentance.”
Luke 5:31–32 (quotation, high confidence)
Notes and citation
Summary: Christ said he came as a physician to call sinners to repentance.
- The quotation is Luke 5:31–32 (compare Matt 9:12–13).
Cite (SBL): Eusebius, Dem. ev. 4.10.11 (Dindorf 3:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.12Dindorf 3:233
καὶ δὴ παρῆν τοῖς οἰκείοις ἀγγέλοις, αὐτοῖς δὴ τοῖς πρὶν ἐφεστῶσι τῶν ἐθνῶν, ἐπιθεωρούμενος. οἶ δὲ αὐτίκα τὸν σφῶν βοηθὸν καὶ κύριον εὖ μάλα ἀκριβῶς ἐπιγνόντες περιχαρεῖς προσῆλθον καὶ διηκόνουν αὐτῷ, ὥσπερ ἡ ἱερὰ τοῦ εὐαγγελίου διδάσκει γραφὴ ‟ καὶ προσῆλθον ἄγγελοι καὶ διηκόνουν αὐτῷ, ” φήσασα· ὅτε καὶ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν ἔλεγον ‟ δόξα ἐν ὑψίστοις θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.”
kai dē parēn tois oikeiois angelois, autois dē tois prin ephestōsi tōn ethnōn, epitheōroumenos. oi de autika ton sphōn boēthon kai kyrion eu mala akribōs epignontes perichareis prosēlthon kai diēkonoun autǭ, hōsper hē hiera tou euangeliou didaskei graphē ‟ kai prosēlthon angeloi kai diēkonoun autǭ, ” phēsasa; hote kai plēthos stratias ouraniou ainountōn ton theon elegon ‟ doxa en hypsistois theǭ, kai epi gēs eirēnē, en anthrōpois eudokia.”
And he came to his own angels, the very ones formerly set over the nations, and was seen by them. And they at once recognized their helper and Lord very clearly, came to him full of joy, and served him, as the holy Scripture of the gospel teaches, saying, “And angels came and served him”; when also a multitude of the heavenly host, praising God, said: “Glory to God in the highest, and on earth peace, among men goodwill.”
Matt 4:11 (quotation, high confidence) · Luke 2:13–14 (quotation, high confidence)
Notes and citation
Summary: The angels of the nations recognized Christ as their Lord and served him, as the Gospels record.
- The quotations are Matt 4:11 and Luke 2:13–14.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.12 (Dindorf 3:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.13Dindorf 3:233
τούτους μὲν οὖν ὡς οἰκείους ἀγγέλους τῆς αὐτοῦ δεομένους συμμαχίας ταύτῃ πη ἀνελάμβανε· τοὺς δέ γε πάλαι ἀμφὶ τὰς ἀνθρώπων διατριβὰς πωτωμένους, ἀφανῶς τε καὶ ἐμφανῶς τῶν ἐπὶ γῆς καταδυναστεύοντας δαίμονας ἀλιτηρίους, καὶ πνευμάτων ἀγρίων καὶ ἀπηνῶν γένη, τόν τε ἐν τούτοις τῆς κακίας ἐξάρχοντα, τὸν δεινὸν ἐκεῖνον καὶ ἀλάστορα, μεγάλῃ καὶ ἐνθέῳ δυνάμει τροπούμενος ἐχειροῦτο, ὡς τινὰς συναισθομένους αὐτῶν λέγειν‘‘ ἔα, τί ἡμῖν καὶ σοὶ, υἱὲ τοῦ θεοῦ; ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς;”
toutous men oun hōs oikeious angelous tēs autou deomenous symmachias tautę̄ pē anelambane; tous de ge palai amphi tas anthrōpōn diatribas pōtōmenous, aphanōs te kai emphanōs tōn epi gēs katadynasteuontas daimonas alitērious, kai pneumatōn agriōn kai apēnōn genē, ton te en toutois tēs kakias exarchonta, ton deinon ekeinon kai alastora, megalę̄ kai entheǭ dynamei tropoumenos echeirouto, hōs tinas synaisthomenous autōn legein‘‘ ea, ti hēmin kai soi, huie tou theou? ēlthes pro kairou basanisai hēmas?”
These, then, as his own angels who needed his alliance, he took to himself in this way. But the accursed demons who had long flitted about the haunts of men and tyrannized over those on earth, secretly and openly, and the tribes of wild and cruel spirits, and their ringleader of wickedness, that dreadful avenging spirit, he routed and subdued by great and divine power, so that some of them, perceiving it, said, “Ah, what have we to do with you, Son of God? Have you come before the time to torment us?”
Matt 8:29 (quotation, high confidence) · Mark 1:24 (allusion, medium confidence)
Notes and citation
Summary: Christ defeated the demons by divine power, and they confessed him as Son of God.
- The quotation combines Mark 1:24 (“Ah”) with Matt 8:29.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.13 (Dindorf 3:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.14Dindorf 3:233–234
καὶ τούσδε μὲν καὶ διʼ ὧν ἒπραττε καὶ ἐδίδασκεν ἰσχυρῶς ῂκίζετο, πᾶν δὲ τὸ ἀνθρώπινον γένος τοῖς διὰ λόγων ἡμέροις καὶ προσηνέσι φαρμάκοις ταῖς τε πραέσι καὶ προτρεπτικαῖς αὐτοῦ διδασκαλίαις ἰᾶτο καῖ ἐθεράπευε, νόσων τε παντοίων καὶ παθῶν οὑχ ἧττον σωμάτων ἢ ψυχῶν ἀπήλλαττεν, παλαιᾶς τε δεισιδαιμονίας καὶ δειμάτων πολυθέου πλάνης τῆς τε αἰσχρᾶς θέρους ἀφεὶς, μεθιστπῶν τε καὶ μεταβάλλων τοὺς αὐτῷ προσανέχοντας, ἐκ μὲν ἀκολασίας ἐπὶ σώφρονα βίον, ἐκ δὲ ἀσεβείας ἐπὶ εὐσέβειαν καὶ ἐξ ἀδικίας ἐπὶ δικαιοσύνην, ναὶ μὴν καὶ ἐκ τῆς τῶν πικρῶν δαιμόνων δυναστείας ἐπὶ τὴν ἒνθεον κατάληψιν τῆς ἀληθοῦς εὐσεβείας, καὶ πρὸς ἐπὶ τοὐτοις πύλας οὐρανίου ζωῆς καὶ τῆς κατʼ εὐσέβειαν διδασκαλίας τοῖς καθʼ ὃλης τῆς οἰκουμένης ἒθνεσι προϊσχόμενος, καὶ εἰς τοσοῦτόν γε κάτεισιν ὡς μὴ μύνον κάμνουσι καῖ χαλεπῶς νοσηλευομένοις τὰς ψυχὰς τὴν σωτήριον ὀρέξαι δεξιάν, ἢδη δὲ καὶ ἐξ αὐτῶν τῶν πυλῶν τοῦ θανάτου τοὺς ἡμιθνῆτας, ἢ καὶ πάμπαν ἀπολωλότας ἐκ μακροῦυ τε κατορωρυγμένους τῶν τοῦ θανάτου λῦσαι δεσμῶν·
kai tousde men kai diʼ hōn epratte kai edidasken ischyrōs ę̄kizeto, pan de to anthrōpinon genos tois dia logōn hēmerois kai prosēnesi pharmakois tais te praesi kai protreptikais autou didaskaliais iato kai etherapeue, nosōn te pantoiōn kai pathōn houch hētton sōmatōn ē psychōn apēllatten, palaias te deisidaimonias kai deimatōn polytheou planēs tēs te aischras therous apheis, methistpōn te kai metaballōn tous autǭ prosanechontas, ek men akolasias epi sōphrona bion, ek de asebeias epi eusebeian kai ex adikias epi dikaiosynēn, nai mēn kai ek tēs tōn pikrōn daimonōn dynasteias epi tēn entheon katalēpsin tēs alēthous eusebeias, kai pros epi toutois pylas ouraniou zōēs kai tēs katʼ eusebeian didaskalias tois kathʼ holēs tēs oikoumenēs ethnesi proïschomenos, kai eis tosouton ge kateisin hōs mē mynon kamnousi kai chalepōs nosēleuomenois tas psychas tēn sōtērion orexai dexian, ēdē de kai ex autōn tōn pylōn tou thanatou tous hēmithnētas, ē kai pampan apolōlotas ek makrouy te katorōrygmenous tōn tou thanatou lysai desmōn;
And these he punished severely by what he did and taught; but the whole human race he healed and cured with the gentle and soothing medicines of his words and with his mild and persuasive teachings. He freed them from all kinds of diseases and passions, of bodies no less than of souls, and released them from the ancient superstition, the terrors of polytheistic error, and shameful …, transferring and changing those who gave heed to him from licentiousness to a sober life, from impiety to piety, from injustice to righteousness, and indeed from the tyranny of bitter demons to the divine apprehension of true piety. Besides this, he opened the gates of heavenly life and of the teaching of piety to the nations throughout the whole world; and he descended so far as not only to stretch out his saving right hand to those whose souls were sick and gravely ill, but even to loose from the bonds of death those half-dead at the very gates of death, or even wholly lost and long buried.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ healed body and soul, freed people from idolatry and vice, opened heaven to the nations, and even raised the dead.
- The phrase τῆς τε αἰσχρᾶς θέρους is corrupt in the digital text; the missing noun after “shameful” is not recoverable.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.14 (Dindorf 3:233–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.15Dindorf 3:234–235
διʼ ἣν μάλιστα αίτίαν καὶ μέχρι τῶν αὐτόθι χωρίων ἐδέησεν αὐτῷ ἐνεργείας, ὡς ἂν μὴ μόνον ζώντων, ἀλλὰ καὶ νεκρῶν κυριεύσειεν. ὃτε μὲν οὖν τῷ πατρὶ σύνεστιν καὶ τὴν τῶν ὃλων πρόνοιαν ἐνθέῳ δυνάμει διακυβερνᾷ, οὐρανοῦ αὐτοῦ καὶ γῆς ὁμοῦ καὶ τῶν ἐν τούτοις περιεχομένων φύσεων τῶν τε ἐπέκεινα οὐρανοῦ θείων καὶ ἀσωμάτων οὐσιῶν ἐπισκοπεῖ καὶ ἐπιμέλεται θεοῦ λόγος καὶ θεοῦ σοφία και θεοῦ δύναμις, ἂρχων τε καὶ ἡγούμενος καὶ βασιλεὺς, ἢδη δὲ καὶ θεὸς καὶ κύριος ἐν τοῖς θείοις χρηλεὺς, ἀνευφημεῖται, καὶ φωτίζων μὲν τὰς ἀσωμάτους καὶ νοερὰς φύσεις.
diʼ hēn malista aitian kai mechri tōn autothi chōriōn edeēsen autǭ energeias, hōs an mē monon zōntōn, alla kai nekrōn kyrieuseien. hote men oun tǭ patri synestin kai tēn tōn holōn pronoian entheǭ dynamei diakyberną, ouranou autou kai gēs homou kai tōn en toutois periechomenōn physeōn tōn te epekeina ouranou theiōn kai asōmatōn ousiōn episkopei kai epimeletai theou logos kai theou sophia kai theou dynamis, archōn te kai hēgoumenos kai basileus, ēdē de kai theos kai kyrios en tois theiois chrēleus, aneuphēmeitai, kai phōtizōn men tas asōmatous kai noeras physeis.
For this reason above all it was needful for him to act even as far as the regions there, so that he might be Lord not only of the living but also of the dead. When he is with the Father and governs the providence of the universe by divine power, overseeing and caring for heaven itself and earth together, the natures contained in them, and the divine and bodiless beings beyond heaven, he is acclaimed in the divine oracles as the Word of God, the wisdom of God, and the power of God, ruler, leader, and king, and indeed God and Lord; and as enlightening the bodiless and intellectual natures,
Rom 14:9 (allusion, medium confidence) · 1 Cor 1:24 (allusion, medium confidence)
Notes and citation
Summary: Christ went even to the realm of the dead to be Lord of the dead; with the Father he is called Word, Wisdom, Power, King, God, and Lord.
- “Lord of the living and of the dead” echoes Rom 14:9; “the power of God and the wisdom of God” echoes 1 Cor 1:24. The digital text reads the garbled χρηλεὺς (probably χρησμοῖς, “oracles”).
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.15 (Dindorf 3:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.16Dindorf 3:235
ἥλιος δὲ δικαιοσύνης καὶ φῶς ἀληθινὸν ἀνείρηται, ὑπουργῶν δὲ καὶ συνουργῶν ταῖς τοῦ πατρὸς διατάξεσιν, ὑπουργὸς τοῦ πατρὸς καὶ δημιουργὸς χρηματίζει, ἀλλὰ καὶ μόνος κατὰ τάξιν εἰδὼς θεραπεύειν θεὸν, μέσος τε ἑστὼς θεοῦ τοῦ ἀγεννήτου καὶ τῶν μετʼ αὐτὸν γεννητῶν, τήν τε τῶν ὅλων ἀναδεδεγμένος φροντίδα καὶ ὑπὲρ τῶν ὑπηκόων ἀπάντων ἱερωμένος τῷ πατρὶ, καὶ μόνος αὐτὸν τοῖς πᾶσιν εὐμενῆ καὶ ἵλεων παρέχων, ἀρχιερεὺς αἱώνιος καὶ δὴ Χριστὸς τοῦ πατρὸς προσαγορεύεται, οὕτω παρʼ Ἑβραίος Χριστῶν ἐπικαλουμένων πάλαι τῶν τὴν εἰκόνα τοῦ πρώτου διὰ συμβόλων ἐπιτελούντων·
hēlios de dikaiosynēs kai phōs alēthinon aneirētai, hypourgōn de kai synourgōn tais tou patros diataxesin, hypourgos tou patros kai dēmiourgos chrēmatizei, alla kai monos kata taxin eidōs therapeuein theon, mesos te hestōs theou tou agennētou kai tōn metʼ auton gennētōn, tēn te tōn holōn anadedegmenos phrontida kai hyper tōn hypēkoōn apantōn hierōmenos tǭ patri, kai monos auton tois pasin eumenē kai hileōn parechōn, archiereus haiōnios kai dē Christos tou patros prosagoreuetai, houtō parʼ Hebraios Christōn epikaloumenōn palai tōn tēn eikona tou prōtou dia symbolōn epitelountōn;
he is called the Sun of righteousness and the true light. As serving and working together with the Father’s arrangements, he is styled the Father’s minister and creator. But as the only one who knows how to serve God in due order, standing as mediator between the unbegotten God and the begotten beings after him, having taken on himself the care of the universe, and serving as priest to the Father on behalf of all his subjects, and alone making the Father gracious and merciful to all, he is called eternal high priest and the Christ of the Father; for so among the Hebrews those who of old performed through symbols the image of the first were called christs.
Mal 4:2 (3:20 LXX) (allusion, high confidence) · John 1:9 (allusion, high confidence) · Heb 6:20 (allusion, medium confidence)
Notes and citation
Summary: Christ’s titles, Sun of righteousness, light, creator, mediator, high priest, and Christ, correspond to his different works.
- “Sun of righteousness” is Mal 4:2 (3:20 LXX); “true light,” John 1:9; “eternal high priest” echoes Heb 5–7. Eusebius places the Son as “mediator” (μέσος) between the unbegotten God and begotten beings.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.16 (Dindorf 3:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.17Dindorf 3:235
καὶ ὅτε μὲν ἀγγέλοις ταξιαρχῶν ἐπιστατεῖ, μεγάλης βουλῆς ἄγγελος ἀναγορεύεται, καὶ τῶν κατ οὐρανὸν στρατιῶν ἡγούμενος ἀρχιστράτηγος δυνάμεως κυρίου εἶναι. ἤδη δὲ κατιὼν ἐπὶ τὰ τῇδε ἡμῶν τε αὐτῶν τῆς λογικῆς φύσεως τῆς τε ἰδίας αὐτοῦ χάριν εἰκόνος καὶ φιλανθρωπίᾳ τοῦ πατρὸς ἀντιλαμβανόμενος, καθὸ μὲν ἔοικε νηπίων ἄρχειν καὶ οἱονεὶ βοσκημάτων, ποιμὴν ὠνόμασται προβάτων, καθὸ δὲ ψυχῶν ἐμπαθῶν τὴν θεραπείαν ἐπαγγέλλεται, σωτὴρ καὶ ἰατρὸς εἰκότως ἂν λέγοιτο.
kai hote men angelois taxiarchōn epistatei, megalēs boulēs angelos anagoreuetai, kai tōn kat ouranon stratiōn hēgoumenos archistratēgos dynameōs kyriou einai. ēdē de katiōn epi ta tę̄de hēmōn te autōn tēs logikēs physeōs tēs te idias autou charin eikonos kai philanthrōpią tou patros antilambanomenos, katho men eoike nēpiōn archein kai hoionei boskēmatōn, poimēn ōnomastai probatōn, katho de psychōn empathōn tēn therapeian epangelletai, sōtēr kai iatros eikotōs an legoito.
And when he commands the ranks of angels and presides over them, he is proclaimed the Angel of great counsel, and, as leader of the heavenly armies, commander-in-chief of the host of the Lord. But when he comes down to things here and takes hold of us, the rational nature, for the sake of his own image and by the Father’s love for humanity, then insofar as he seems to rule infants and, as it were, cattle, he is named shepherd of sheep; and insofar as he promises healing to souls sick with passions, he might fittingly be called savior and physician.
Isa 9:6 (9:5 LXX) (allusion, high confidence) · Josh 5:14 (allusion, high confidence)
Notes and citation
Summary: He is Angel of great counsel and commander of the Lord’s host among angels, and shepherd, savior, and physician among humans.
- “Angel of great counsel” is Isa 9:6 (9:5 LXX); “commander-in-chief of the host of the Lord” is Josh 5:14.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.17 (Dindorf 3:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.18Dindorf 3:235–236
τοῦτο γοῦν ἡ παρʼ Ἑβραίοις τοὐ Ἰησοῦ σημαίνει προσηγορία. ἐπεὶ δὲ ἴδει ποτὲ καὶ αὐτῷ ὀργάνου ἀνθρωπείου, ὡς ἂν καὶ ἀνθρώποις ἑαυτὸν φήνειεν καὶ τῆς τοῦ πατρὸς ἐπιγνώσεως καὶ εὐσεβείας τὸν ἀληθῆ λόγον διδάξειε, καὶ τοῦτον οὐκ ἀπαρνεῖται τὸν τρόπον· ἐπιβὰς δὲ εὖ μάλα τῇ ἡμετέρᾳ φύσει πάρεισιν εἰς ἀνθρώπους, θεὸν διʼ ἀνθρώπου μέγα θαῦμα τοῖς πᾶσιν ἐπιδεικνύμενος, ὡς ἂν μὴ μόνον ἐξ ἀφανοῦς καὶ ἀδήλου ἄσαρκος ὢν καὶ ασώματος έπιστατοίη, αύτοΐς δε σαρκός όμμασιν ορώ μένος, άνθρώπων τε όφθαλμοΐς καϊ νπ\ρ άνθρω- πον θαυματουργίας παρέχων οράν, καϊ προσέτι σώ- ματος άκοαΐς τάς διά γλώττης καϊ φωνής ένάρθρου παραδιδούς διδασκαλίας, θεΐόν τε ως άληθώς καϊ παράδοξον χρήμα, οίον ούδʼ άλλο pw fanen mnhmo- νεύεται, σωτήριόν τε ομού καϊ εύεργετικόν τοΐς πάσιν αυτός εαυτόν ένδεικνύμενος.
touto goun hē parʼ Hebraiois tou Iēsou sēmainei prosēgoria. epei de idei pote kai autǭ organou anthrōpeiou, hōs an kai anthrōpois heauton phēneien kai tēs tou patros epignōseōs kai eusebeias ton alēthē logon didaxeie, kai touton ouk aparneitai ton tropon; epibas de eu mala tę̄ hēmeterą physei pareisin eis anthrōpous, theon diʼ anthrōpou mega thauma tois pasin epideiknymenos, hōs an mē monon ex aphanous kai adēlou asarkos ōn kai asōmatos epistatoiē, autoïs de sarkos ommasin orō menos, anthrōpōn te ophthalmoïs kaï np\r anthrō- pon thaumatourgias parechōn oran, kaï proseti sō- matos akoaïs tas dia glōttēs kaï phōnēs enarthrou paradidous didaskalias, theïon te ōs alēthōs kaï paradoxon chrēma, oion oudʼ allo pw fanen mnhmo- neuetai, sōtērion te omou kaï euergetikon toïs pasin autos eauton endeiknymenos.
This is what the Hebrew name Jesus means. And since he needed at some time a human instrument too, so that he might show himself to men and teach them the true doctrine of the knowledge and worship of the Father, he did not refuse this way either. Entering fully into our nature, he came among men, displaying to all a great wonder, God through a man, so that he might not only preside from what is unseen and hidden, being without flesh and body, but also be seen by the very eyes of the flesh, and let human eyes see works of wonder beyond man, and moreover hand down his teachings to the ears of the body through tongue and articulate voice: a thing truly divine and extraordinary, such as nothing else in history is remembered to be, showing himself at once saving and beneficent to all.
Notes and citation
Summary: The Word took a human body so that people could see him, hear his teaching, and witness his miracles.
- From here to 4.11.1 the digital text is badly garbled (Greek set in a mangled font, with some Latin-letter strings); these sections are translated by sense, and the source should be checked.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.18 (Dindorf 3:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.19Dindorf 3:236
ουτω δήτα ο θεός ο λόγος υιός ανθρώπου έλέγετο, καϊ 'ίησούς ώνομά- ξετο, παρʼ όσον της τών ανθρωπίνων ψυχών ίάσεώς τε και θεραπείας χάριν την πάροδονʼείς ημάς έποι- εΐτο. σωτήρ dʼ oun kai par9 'Εβραίοις ερμηνεύεται ή τού 'ίησού προσηγορία, τάς τε κοινάς ήμΐν ύπέμεινε διατριβάς, ουδαμώς μϊν τού είναι ός ην έξιστάμενος, ομού έν τω άνθρώπω φυλάττων τον θεόν.
outō dēta o theos o logos uios anthrōpou elegeto, kaï 'iēsous ōnoma- xeto, parʼ oson tēs tōn anthrōpinōn psychōn iaseōs te kai therapeias charin tēn parodonʼeis ēmas epoi- eïto. sōtēr dʼ oun kai par9 'Ebraiois ermēneuetai ē tou 'iēsou prosēgoria, tas te koinas ēmïn ypemeine diatribas, oudamōs mïn tou einai os ēn existamenos, omou en tō anthrōpō phylattōn ton theon.
So then God the Word was called Son of Man and was named Jesus, inasmuch as he made his passage among us for the sake of healing and curing human souls. For among the Hebrews the name Jesus is interpreted “savior.” And he endured our common way of life, in no way departing from being what he was, keeping God in the man at the same time.
Notes and citation
Summary: The Word, called Son of Man and Jesus (“savior”), lived a human life without ceasing to be God.
- The digital text is garbled here; translated by sense.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.19 (Dindorf 3:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.10.20Dindorf 3:236
ευ- θὺς τοιγαρούν έπϊ της πρώτης εις ανθρώπους κατα- βολής τω θεώ τής ημετέρας γενέσεως την ένθεον άνακιρνα μεγαλουργίαν, τικτόμενος μίν ήμΐν ομοίως, και θνητού δίκην άνθρωπον άαφιεννύμενοςʼ ὡς δʼ ούκέτι άνθρωπος, αλλά θίός, έξ αχράντου καϊ άπει- ρογάμου κόρης, ουχί έκ μίξεως καϊ φθοράς, την τοῦ φαινομένου γένεσιν υφιστάμενος.
eu- thys toigaroun epï tēs prōtēs eis anthrōpous kata- bolēs tō theō tēs ēmeteras geneseōs tēn entheon anakirna megalourgian, tiktomenos min ēmïn omoiōs, kai thnētou dikēn anthrōpon aaphiennymenosʼ hōs dʼ ouketi anthrōpos, alla thios, ex achrantou kaï apei- rogamou korēs, ouchi ek mixeōs kaï phthoras, tēn tou phainomenou genesin yphistamenos.
Right from his first entrance among men, then, he blended divine grandeur with our birth: he was born as we are and clothed as a man like a mortal; yet not as a mere man but as God, he underwent the birth of the visible being from an undefiled virgin who knew no marriage, not from union and corruption.
Notes and citation
Summary: At his birth Christ was born like us yet as God, from a virgin, without sexual union.
- The digital text is garbled here (e.g. ἀαφιεννύμενος, probably ἀμφιεννύμενος, “clothed”); translated by sense.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.10.20 (Dindorf 3:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-10-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 4, chapter 11
4.11.1Dindorf 3:236
Καὶ τον εξής δϊ σύμπαντα βίον ταύτη π η διετέλει, τοτ£ μίν τήν προς ημάς όμοιοπάθειαν, τοτΐ δϊ τον θεόν λόγον ύποφαίνων, μεγαλουργών καϊ πα- ραδοξοποιών ως θεός, καϊ τών μελλόντων έσεσθαι προαναφωνών τ ας προρρήσεις, καϊ τον μη τοΐς πολ- λοΐς ορώμενον θεόν λόγον τοΐς έργοις άντικρυς έπι- δεικνύμενος, εικότα δε καϊ όμοια ταΐς άρχαΐς καϊ τά τέλη αύτώ τής έξ ανθρώπων άπαλλαγής ένεχειρεΐτο.
Kai ton exēs dï sympanta bion tautē p ē dietelei, tot£ min tēn pros ēmas omoiopatheian, totï dï ton theon logon ypophainōn, megalourgōn kaï pa- radoxopoiōn ōs theos, kaï tōn mellontōn esesthai proanaphōnōn t as prorrēseis, kaï ton mē toïs pol- loïs orōmenon theon logon toïs ergois antikrys epi- deiknymenos, eikota de kaï omoia taïs archaïs kaï ta telē autō tēs ex anthrōpōn apallagēs enecheireïto.
And he continued the whole of his life after that in the same way, at times showing his likeness to us in suffering, at times revealing God the Word: doing mighty deeds and wonders as God, uttering beforehand predictions of what was to come, and showing plainly by his works the God the Word who is not seen by the many. And he undertook the end of his departure from among men in a manner fitting and similar to its beginning.
Notes and citation
Summary: Throughout his life Christ showed both his human suffering and his divinity, and his death matched his birth.
- The digital text is garbled here; translated by sense.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.11.1 (Dindorf 3:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 4, chapter 12
4.12.1Dindorf 3:236–237
Καϊ γάρ μέχρι θανάτου καϊ αυτών νεκρών οι τής φιλανθρωπίας αυτόν έκάλουν νόμοι, ως αν καϊ τῶν πάλαι τεθνεώτων τὰς ψυχὰς ἀνακαλέσοιτο.
Kaï gar mechri thanatou kaï autōn nekrōn oi tēs philanthrōpias auton ekaloun nomoi, ōs an kaï tōn palai tethneōtōn tas psychas anakalesoito.
For the laws of his love for humanity called him even as far as death and the dead themselves, so that he might call back the souls of those who had died long ago.
Notes and citation
Summary: Christ’s love led him into death to recall the souls of the dead.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.12.1 (Dindorf 3:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.12.2Dindorf 3:237
ὅτι δὴ τῶν ἐξ αἰῶνος ἁπάντων αὐτῷ τῆς σωτηρίας ἔμελεν, καὶ ὅπως διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, ᾑ τὰ θεῖα παιδεύει λόγια, κἀνταῦθα πάλιν ἀναμὶξ ὑπῄει τὴν οἰκονομίαν, ὡς μὲν ἄνθρωπος τὸ σῶμα τῇ συνήθει παραχωρῶν ταφῇ, ἀναχωρῶν δὲ αὐτοῦ ὡς θεός.
hoti dē tōn ex aiōnos hapantōn autǭ tēs sōtērias emelen, kai hopōs dia tou thanatou katargēsę̄ ton to kratos echonta tou thanatou, hę̄ ta theia paideuei logia, kantautha palin anamix hypę̄ei tēn oikonomian, hōs men anthrōpos to sōma tę̄ synēthei parachōrōn taphę̄, anachōrōn de autou hōs theos.
Because he cared for the salvation of all from the beginning of the ages, and so that “through death he might destroy the one who has the power of death,” as the divine oracles teach, here too he carried out the dispensation in a mixed way: as man, giving up his body to the customary burial; as God, withdrawing from it.
Heb 2:14 (quotation, high confidence)
Notes and citation
Summary: In death Christ acted as both man and God, to destroy the devil’s power over death.
- The quotation is Heb 2:14.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.12.2 (Dindorf 3:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.12.3Dindorf 3:237
φωνήσας γοῦν μέγα καὶ ‟ τῷ πατρὶ παρατίθεμαι τὸ πνεῦμα” εἰπὼν ἄφετος ἀνεχώρει τοῦ σώματος, οὐδαμῶς περιμείνας προσεῖναι αὐτῷ τὸν θάνατον, μέλλοντα δὲ καὶ ὥσπερ ἀποκνοῦντα, μᾶλλον δὲ ὑπὸ πόδα χωροῦντα καὶ ἀπογεύγοντα, διώκων αὐτὸς ὄπισθεν καὶ ἐλαύνων, τάς τε ἐξ αἰῶνος πύλας τῶν σκοτίων μυχῶν διαρρηγνὺς, καὶ τοῖς αὐτόθι νεκροῖς σειραῖς θανάτου πεπεδημένοις παλίντροπον τῆς ἐπὶ τὴν ζωὴν ἀνόδου τὴν πορείαν ποιούμενος.
phōnēsas goun mega kai ‟ tǭ patri paratithemai to pneuma” eipōn aphetos anechōrei tou sōmatos, oudamōs perimeinas proseinai autǭ ton thanaton, mellonta de kai hōsper apoknounta, mallon de hypo poda chōrounta kai apogeugonta, diōkōn autos opisthen kai elaunōn, tas te ex aiōnos pylas tōn skotiōn mychōn diarrēgnys, kai tois autothi nekrois seirais thanatou pepedēmenois palintropon tēs epi tēn zōēn anodou tēn poreian poioumenos.
So, crying out with a loud voice and saying, “To the Father I commit my spirit,” he departed freely from the body, not at all waiting for death to come to him. Death was hesitating and, as it were, shrinking back, or rather retreating and fleeing; he himself pursued it from behind and drove it on, breaking through the everlasting gates of the dark recesses, and making for the dead there, bound with the chains of death, the return journey of the ascent to life.
Luke 23:46 (quotation, high confidence)
Notes and citation
Summary: Christ gave up his spirit freely, pursued death, broke the gates of the underworld, and led the dead back to life.
- The saying adapts Luke 23:46. The gates of the underworld echo Ps 24:7 (23:7 LXX) and Job 38:17.
Notes on the original text
- Digital text corrected (OCR: ω for ν): πεπεδημέωοις → πεπεδημένοις.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.12.3 (Dindorf 3:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.12.4Dindorf 3:237
ταύτῃ τοι αὐτῷ καὶ ὁ τεθνεὼς ἀνηγείρετο, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἀνίσταντο, συνεισελαύνοντα αὐτῷ εἰς τὴν ἁγίαν καὶ ὡς ἀληθῶς οὐρανόπολιν, ὡς εἰκότως ἐν ταῖς θείαις ἀνειρῆσθαι φωναῖς κατέπιεν ὁ θάνατος ἰσχύσας, καὶ πάλιν ἀφεῖλεν ὁ θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου.
tautę̄ toi autǭ kai ho tethneōs anēgeireto, kai polla sōmata tōn kekoimēmenōn hagiōn anistanto, syneiselaunonta autǭ eis tēn hagian kai hōs alēthōs ouranopolin, hōs eikotōs en tais theiais aneirēsthai phōnais katepien ho thanatos ischysas, kai palin apheilen ho theos pan dakryon apo pantos prosōpou.
In this way he who had died was raised, and many bodies of the saints who had fallen asleep arose, entering with him into the holy and truly heavenly city; so that it was rightly said in the divine words, “Death prevailed and swallowed,” and again, “God has taken away every tear from every face.”
Matt 27:52–53 (allusion, high confidence) · Isa 25:8 (quotation, high confidence)
Notes and citation
Summary: At Christ’s resurrection many saints rose with him, fulfilling Isaiah’s prophecy that death would be swallowed up.
- The raising of the saints is Matt 27:52–53. The quotations are Isa 25:8 (LXX).
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Dem. ev. 4.12.4 (Dindorf 3:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.12.5Dindorf 3:237–238
καὶ αὐτὸς δὲ ὁ τῶν ὅλων σωτὴρ καὶ κύριος ἡμῶν, ὁ Χριστὸς τοῦ θεοῦ, νικηφόρος λεγόμενος, ἐν ταῖς προφητικαῖς προρρήσεσιν ἐπικερτομῶν εἰσάγεται τῷ θανάτῳ, καὶ τὰς αὐτόθι λύων πεπεδημένας ψυχὰς, διʼ ὧν τὸν ἐπινίκιον ὕμνον προφέρεται, αὐτὰ δὴ ταῦτα λέγων ἐκ χειρὸς Ἀίδου ῥύσομαι αὐ- τοὺς, καὶ ἐκ θανάτου λυτρώσομαι αὐτῶν τὰς ψυχάς. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; τὸ δὲ κέντρον τοῦ θανάτου ἐστὶν ἡ ἁμαρ- τέα, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος.”
kai autos de ho tōn holōn sōtēr kai kyrios hēmōn, ho Christos tou theou, nikēphoros legomenos, en tais prophētikais prorrēsesin epikertomōn eisagetai tǭ thanatǭ, kai tas autothi lyōn pepedēmenas psychas, diʼ hōn ton epinikion hymnon propheretai, auta dē tauta legōn ek cheiros Aidou rhysomai au- tous, kai ek thanatou lytrōsomai autōn tas psychas. pou sou, thanate, to nikos? pou sou, thanate, to kentron? to de kentron tou thanatou estin hē hamar- tea, hē de dynamis tēs hamartias ho nomos.”
And the Savior and Lord of all himself, the Christ of God, called the victor, is presented in the prophetic predictions as taunting death and freeing the souls bound there, and he sings the song of victory in these very words: “I will rescue them from the hand of Hades, and I will redeem their souls from death. Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin, and the power of sin is the law.”
Hos 13:14 (quotation, high confidence) · 1 Cor 15:55–56 (quotation, high confidence)
Notes and citation
Summary: The prophets present the victorious Christ taunting death and freeing its captives.
- The quotation joins Hos 13:14 (LXX) with Paul’s version of it in 1 Cor 15:55–56.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Dem. ev. 4.12.5 (Dindorf 3:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.12.6Dindorf 3:238
τοιαύτη τις αὐτῷ καὶ μέχρι τοῦ θανάτου ἐγένετο ἡ οἰκονομία, ἧς οὐ μίαν αἰτίαν, ἀλλὰ καὶ πλείους εὕροι ἄν τις ἐθελήσας ζητεῖν. πρώτην μὲν γὰρ ὁ λόγος διδάσκει, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ· δευτέραν δὲ, ὅπως τὰς ἡμετέρας ἀπομάξοιτο ἁμαρτίας, ὑπὲρ ἡμῶν τυθεὶς καὶ γενόμενος ὑπὲρ ἡμῶν κατάρα·
toiautē tis autǭ kai mechri tou thanatou egeneto hē oikonomia, hēs ou mian aitian, alla kai pleious heuroi an tis ethelēsas zētein. prōtēn men gar ho logos didaskei, hina kai nekrōn kai zōntōn kyrieusę̄; deuteran de, hopōs tas hēmeteras apomaxoito hamartias, hyper hēmōn tytheis kai genomenos hyper hēmōn katara;
Such was his dispensation, even as far as death. One could find not one reason for it but several, if one wished to seek. The Scripture teaches the first: that he might be Lord of both the dead and the living. The second: that he might wipe away our sins, being sacrificed for us and becoming a curse for us;
Rom 14:9 (allusion, high confidence) · Gal 3:13 (allusion, high confidence)
Notes and citation
Summary: Christ died first to be Lord of the dead and the living, second to take away our sins as a sacrifice and a curse for us.
- The allusions are Rom 14:9 and Gal 3:13. “That” renders ἵνα; the digital text reads ἔνα.
Notes on the original text
- Digital text corrected (OCR: ἔνα for ἵνα): ἔνα καὶ νεκρῶν → ἵνα καὶ νεκρῶν.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.12.6 (Dindorf 3:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.12.7Dindorf 3:238
τρίτην, ὡς ἂν ἱερεῖον θεοῦ καὶ μεγάλη θυσία ὑπὲρ τοῦ σύμπαντος κόσμου προσαχθείη τῷ ἐπὶ πάντων θεῷ· τετάρτην, ὡς ἂν οὕτω τῆς πολυπλανοῦς καὶ δαιμονικῆς ἐνεργείας ἀπορρήτοις λόγοις καθαίρεσιν ἀπεργάσαιτο·
tritēn, hōs an hiereion theou kai megalē thysia hyper tou sympantos kosmou prosachtheiē tǭ epi pantōn theǭ; tetartēn, hōs an houtō tēs polyplanous kai daimonikēs energeias aporrētois logois kathairesin apergasaito;
the third, that he might be offered to the God over all as a victim of God and a great sacrifice for the whole world; the fourth, that in this way, for reasons beyond words, he might bring about the overthrow of the much-deceiving activity of the demons;
John 1:29 (echo, low confidence)
Notes and citation
Summary: Third, Christ died as a sacrifice for the world; fourth, to overthrow the demons.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.12.7 (Dindorf 3:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.12.8Dindorf 3:238
πέμπτην ἐπὶ ταύτῃ, ὡς ἂν τοῖς αὐτοῦ γνωρίμοις καὶ μαθηταῖς τῆς μετὰ τὸν θάνατον παρὰ θεῷ ζωῆς τὴν ἐλπίδα μὴ λόγοις μηδὲ ῥήμασι καὶ φωναῖς, ἀλλὰ αὐτοῖς ἔργοις παραστήσας, ὀφθαλμοῖς τε παραδοὺς τὴν διὰ τῶν λόγων ἐπαγγελίαν, εὐθαρσεῖς αὐτοὺς καὶ προθυμοτέρους ἀπεργάσοιτο καὶ πᾶσιν Ἕλλησιν ὁμοῦ καὶ βαρβάροις τὴν πρὸς καταβληθεῖσαν εὐσεβῆ πολιτείαν κηρῦξαι.
pemptēn epi tautę̄, hōs an tois autou gnōrimois kai mathētais tēs meta ton thanaton para theǭ zōēs tēn elpida mē logois mēde rhēmasi kai phōnais, alla autois ergois parastēsas, ophthalmois te paradous tēn dia tōn logōn epangelian, eutharseis autous kai prothymoterous apergasoito kai pasin Hellēsin homou kai barbarois tēn pros katablētheisan eusebē politeian kēryxai.
and the fifth besides, that by setting before his friends and disciples the hope of life with God after death, not in words and speeches and sayings but in deeds themselves, and by delivering to their eyes what he had promised in words, he might make them confident and more eager to proclaim to all Greeks and barbarians alike the pious way of life he had laid down.
Notes and citation
Summary: Fifth, his death and resurrection gave his disciples visible proof of life after death and courage to preach.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Dem. ev. 4.12.8 (Dindorf 3:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.12.9Dindorf 3:238–239
αὐτίκα δʼ οὖν αὐτοὺς δὴ τούτους τοὺς γνωρίμους καὶ θιασώτας, οὓς αὐτὸς αὑτῷ ἀριστίνδην ἐπικρίνας ἀποστόλους τε αὑτοῦ καὶ μαθητὰς ἀνελέξατο, τῆς ἐξ αὐ- τοῦ θείας δυνάμεως ἐνέπλησε, πὰν γένος ἀνθρώπων ἐκδιδάξαι τὴν πρὸς αὐτοῦ καταγγελθεῖσαν θεογνωσίαν, ἴνα τοῖς πᾶσιν Ἕλλησί τε καὶ βαρβάροις εὐσεβείας ὑποθέμενος τρόπον, δαιμόνων ἀναχώρησίν τε καὶ φυγὴν καὶ τῆς πολυθέου πλάνης ἀνάνευσιν, ἑνὸς δὲ μόνου θεοῦ τοῦ ἐπὶ πάντων γνῶσιν ἀληθῆ προκηρύττοντα, καὶ λύσιν μὲν τῶν προηγνοημένων, εἰ μητέτʼ αὐτοῖς ἐπιμένοιεν, μίαν δʼ ἑ τοῖς πᾶσι σωτηρίας ἐλπίδα διʼ ἦς ὑποτέθειται πανσόφου καὶ παναρέτου πολιτείας ὑπισχνούμενον.
autika dʼ oun autous dē toutous tous gnōrimous kai thiasōtas, hous autos hautǭ aristindēn epikrinas apostolous te hautou kai mathētas anelexato, tēs ex au- tou theias dynameōs eneplēse, pan genos anthrōpōn ekdidaxai tēn pros autou katangeltheisan theognōsian, ina tois pasin Hellēsi te kai barbarois eusebeias hypothemenos tropon, daimonōn anachōrēsin te kai phygēn kai tēs polytheou planēs ananeusin, henos de monou theou tou epi pantōn gnōsin alēthē prokēryttonta, kai lysin men tōn proēgnoēmenōn, ei mētetʼ autois epimenoien, mian dʼ he tois pasi sōtērias elpida diʼ ēs hypotetheitai pansophou kai panaretou politeias hypischnoumenon.
And at once he filled these very friends and companions, whom he had selected for himself by merit and chosen as his apostles and disciples, with the divine power that comes from him, to teach every race of men the knowledge of God he had proclaimed; so that they might set before all Greeks and barbarians a way of piety, proclaiming the retreat and flight of demons and the renunciation of polytheistic error, the true knowledge of the one only God over all, release from former ignorance if they no longer persisted in it, and one hope of salvation for all through the all-wise and all-virtuous way of life he had laid down.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christ empowered his apostles to preach to all nations the one God, the flight of demons, forgiveness, and one hope of salvation.
- The digital text is corrupt at several points (ἴνα for ἵνα; the participles προκηρύττοντα and ὑπισχνούμενον do not agree with the plural subject); translated by sense.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.12.9 (Dindorf 3:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-12-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 4, chapter 13
4.13.1Dindorf 3:239
Οὕτω δὴ τούτων ἐχόντων οὐ δεῖ ταράτ- τεσθαι τὸν νοῦν, γένεσιν καὶ σῶμα καὶ πάθη καὶ θάνατον περὶ τὸν ἄυλον καὶ ἀσώματον τοῦ θεοῦ λό- γον ἀκούοντα. ὡς γὰρ οὐδʼ ἡλιακοῦ φωτὸς πάθοιέν τι ἀκτῖνες τὰ πάντα πληροῦσαι, καὶ σωμάτων νεκρῶν καὶ οὐ καθαρῶν ἐφαπτόμεναι, πολὺ πλέον ἡ ἀσώ- ἀσώματος τοῦ θεοῦ δύναμις οὔτʼ ἂν πάθοι τὴν οὐσίαν οὔτʼ ἂν βλαβείη οὔτʼ ἂν χείρων ποτὲ ἑαυτῆς γένοιτο, σώματος ἀσωμάτως ἐπαφωμένη.
Houtō dē toutōn echontōn ou dei tarat- testhai ton noun, genesin kai sōma kai pathē kai thanaton peri ton aulon kai asōmaton tou theou lo- gon akouonta. hōs gar oudʼ hēliakou phōtos pathoien ti aktines ta panta plērousai, kai sōmatōn nekrōn kai ou katharōn ephaptomenai, poly pleon hē asō- asōmatos tou theou dynamis outʼ an pathoi tēn ousian outʼ an blabeiē outʼ an cheirōn pote heautēs genoito, sōmatos asōmatōs epaphōmenē.
Since this is so, the mind must not be troubled when it hears of birth and body and sufferings and death in connection with the immaterial and bodiless Word of God. For as the rays of the sun’s light, which fill all things, would suffer nothing even when they touch dead and unclean bodies, much more the bodiless power of God would neither suffer in its substance, nor be harmed, nor ever become worse than itself, when it touches a body in a bodiless way.
Notes and citation
Summary: The Word’s birth, body, sufferings, and death do not harm his divine nature, just as sunlight is not defiled by what it touches.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.13.1 (Dindorf 3:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.2Dindorf 3:239
τί γάρ; οὐχὶ καὶ δίχα τοῦ καθʼ ὃ ἐνηνθρώπει σώματος ἀεὶ καὶ διὰ παντὸς ἥκων διʼ ὅλης τῆς τῶν στοιχείων καὶ αὐτῶν δὴ τῶν σωμάτων ὕλης, οἶά τις θεοῦ λόγος ὢν δημι- ουργὸς, τῆς ἐξ αὐτοῦ σοφίας ἐν αὐτῇ τοὺς λόγους ἀποσφραγίζεται, τῷ μὲν ἀψύχῳ ζωὴν, τῷ δὲ ἀμόρφῳ ὄντι καὶ ἀειδεῖ τὴν φύσιν μορφὴν ἐναποτυπούμενος, τά τε ἐν αὐτῷ κάλλη καὶ τὰς ἀσωμάτους ἰδέας ταῖς τῶν σωμάτων ποιότησιν ἐναποματτόμενος, κινῶν δὲ τὰ τῷ οἰκείῳ λόγῳ ἄψυχα καὶ ἀκίνητα, γῆν, ὕδωρ, ἀέρα, πῦρ,
ti gar? ouchi kai dicha tou kathʼ ho enēnthrōpei sōmatos aei kai dia pantos hēkōn diʼ holēs tēs tōn stoicheiōn kai autōn dē tōn sōmatōn hylēs, oia tis theou logos ōn dēmi- ourgos, tēs ex autou sophias en autę̄ tous logous aposphragizetai, tǭ men apsychǭ zōēn, tǭ de amorphǭ onti kai aeidei tēn physin morphēn enapotypoumenos, ta te en autǭ kallē kai tas asōmatous ideas tais tōn sōmatōn poiotēsin enapomattomenos, kinōn de ta tǭ oikeiǭ logǭ apsycha kai akinēta, gēn, hydōr, aera, pyr,
For what? Even apart from the body in which he became man, does he not always and continually pervade the whole matter of the elements and of bodies themselves, as God the Word and creator, stamping on it the principles of the wisdom that comes from him: imprinting life on the lifeless, form on what is by nature formless and shapeless, impressing the beauties and bodiless ideas within himself on the qualities of bodies, and moving, by his own reason, things lifeless and motionless (earth, water, air, fire)
Notes and citation
Summary: Even apart from the incarnation, the Word pervades all matter, giving it life, form, and motion.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.13.2 (Dindorf 3:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.3Dindorf 3:239–240
πάνσοφόν τινα καὶ παναρμόνιον κίνη- σιν, καὶ τὰ πάντα ἐξ ἀκοσμίας κοσμῶν, αὔξων τε καὶ τελεσιουργῶν, αὐτῇ τε ἐνθέῳ καὶ λογικῇ δυνάμει μονονουχὶ ἐπιὼν τὰ πάντα, καὶ διὰ πάντων χωρῶν πάντων τε ἐφαπτόμενος, ἀλλʼ οὔτι γε βλάβην ἐκ τινος ἐπαγόμενος, οὐδὲ τὴν φύσιν αὐτὴν μολυνόμενος, οὕτω δὴ τὰ κατὰ ταῦτα καὶ ἐν ἀνθρώποις γενόμενος, πά- λᾶι μὲν βραχέσι καὶ ἀριθμῷ ληπτοῖς, μόνοις δὲ τοῖς ἀναγράπτοις προφήταις τε καὶ δικαίοις ἀνδράσιν, ἄλλοτε ἄλλως ἐφαίνετο, ἐπὶ τέλει δὲ τοῖς πᾶσιν ἤδη, φαύλοις τε καὶ ἀσεβέσιν, Ἑβραίοις τε ὁμοῦ καὶ el- lhsi, di’ ὑπερβάλλουσαν τοῦ παναγάθου πατρὸς χρηστότητα καὶ φιλανθρωπίαν εὐεργετικὸν ἑαυτὸν καὶ σωτήριον παρείχετο, διαρρήδην τοῦτο προκηρύτ- τῶν ‟ οὐ χρείαν ἔχουσίν οἱ ἰσχύοντες ἰατροῦ, ἀλλὰ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους, ἀλλʼ ἁμαρτωλοὺς εἰς μετάνοιαν;”
pansophon tina kai panarmonion kinē- sin, kai ta panta ex akosmias kosmōn, auxōn te kai telesiourgōn, autę̄ te entheǭ kai logikę̄ dynamei mononouchi epiōn ta panta, kai dia pantōn chōrōn pantōn te ephaptomenos, allʼ outi ge blabēn ek tinos epagomenos, oude tēn physin autēn molynomenos, houtō dē ta kata tauta kai en anthrōpois genomenos, pa- lai men brachesi kai arithmǭ lēptois, monois de tois anagraptois prophētais te kai dikaiois andrasin, allote allōs ephaineto, epi telei de tois pasin ēdē, phaulois te kai asebesin, Hebraiois te homou kai el- lhsi, di’ hyperballousan tou panagathou patros chrēstotēta kai philanthrōpian euergetikon heauton kai sōtērion pareicheto, diarrēdēn touto prokēryt- tōn ‟ ou chreian echousin hoi ischyontes iatrou, alla kakōs echontes; ouk ēlthon kalesai dikaious, allʼ hamartōlous eis metanoian?”
with an all-wise and all-harmonious motion, ordering all things out of disorder, making them grow and bringing them to completion, all but going over all things with his divine and rational power itself, passing through all and touching all, yet suffering no harm from anything nor being defiled in his nature? So too he came among men. Of old he appeared in different ways at different times to a few who could be counted, only to the prophets and righteous men recorded in Scripture; but at the end he offered himself as benefactor and savior to all, even the base and impious, Hebrews and Greeks alike, through the surpassing kindness and love for humanity of the all-good Father, proclaiming this expressly: “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners to repentance.”
Luke 5:31–32 (quotation, high confidence)
Notes and citation
Summary: As the Word touches all matter without harm, so he came among men, first to a few prophets and at last to all, as physician of sinners.
- The quotation is Luke 5:31–32 (compare Matt 9:12–13). The digital text has “Greeks” in Latin letters (“el- lhsi”).
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.13.3 (Dindorf 3:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.4Dindorf 3:240
ἐκάλει δῆτα ὁ πάντων σωτὴρ ‟ δεῦτε (λέγων) πρός με πάντες οἶ καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.” ἐκάλει καὶ ἰᾶτο ἀφθόνως διʼ ὀργάνου οὗ προυβέβλητο ἀνθρωπίνου, οἷά τις μουσικὸς ἀνὴρ διὰ τῆς λύρας τὴν σοφίαν ἐπιδεικνύμενος, καὶ νοσούσαις γε ψυχαῖς ταῖς ἐν σώμασιν, οἶά τις ἰατρῶν ἄριστος συγγενεῖ καὶ καταλλήλῳ βοηθήματι τὸν ἄνθρωπον θεραπεύων, αὐτός τε ἑαυτὸν ὑπόδειγμα πανσόφου καὶ παναρέτου καὶ εὐσεβοῦς παρείχετο βίου, διδάσκων μὲν τὰ ἀληθῆ οὐ παρʼ ἑτέρων ἠρανισμένα, ἐξ αὐτοῦ δὲ καὶ παρὰ τοῦ πατρὸς τὰ πάλαι καὶ ἐκ μακροῦ τοῦ αἰῶνος τοῖς ἀνέκαθεν θεοφιλέσι καὶ τοῖς πρὸ Μώσεως Ἑβραίοις νενομοθετημένα·
ekalei dēta ho pantōn sōtēr ‟ deute (legōn) pros me pantes oi kai pephortismenoi, kagō anapausō hymas.” ekalei kai iato aphthonōs diʼ organou hou proubeblēto anthrōpinou, hoia tis mousikos anēr dia tēs lyras tēn sophian epideiknymenos, kai nosousais ge psychais tais en sōmasin, oia tis iatrōn aristos syngenei kai katallēlǭ boēthēmati ton anthrōpon therapeuōn, autos te heauton hypodeigma pansophou kai panaretou kai eusebous pareicheto biou, didaskōn men ta alēthē ou parʼ heterōn ēranismena, ex autou de kai para tou patros ta palai kai ek makrou tou aiōnos tois anekathen theophilesi kai tois pro Mōseōs Hebraiois nenomothetēmena;
The Savior of all called them, saying, “Come to me, all who … are burdened, and I will give you rest.” He called and healed freely through the human instrument he had put forth, like a musician displaying his skill through the lyre; and, like the best of physicians, he treated souls sick in bodies, curing the human being with a kindred and fitting remedy. And he offered himself as a pattern of an all-wise, all-virtuous, and pious life, teaching true things not gathered from others, but from himself and from the Father: the things laid down long ago, from ages past, for the God-loving men of old and for the Hebrews before Moses.
Matt 11:28 (quotation, high confidence)
Notes and citation
Summary: Christ called all to himself, healed through his human body as a musician plays a lyre, and taught by example the ancient piety of the patriarchs.
- The quotation is Matt 11:28; the digital text has lost “who labor” (κοπιῶντες) after “all.”
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.13.4 (Dindorf 3:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.5Dindorf 3:240
σωμάτων δὲ οὐχ ἧττον ἢ ψυχῶν ἐπιμελόμενος, καὶ σαρκικοῖς μὲν ἀνθρώπων ὀφθαλμοῖς τὰ διὰ τῆς σαρκὸς αὐτῷ δρώμενα παρασκευάζων ὁρᾶν, ἀκοαῖς δὲ πάλιν σαρκὸς τὰς διὰ γλώττης καὶ σαρκὸς ὑπηχῶν διδασκαλίας, καὶ πάντα γε ἐπιτελῶν διʼ οὗ ἀνείληφεν ἀνθρώπου τοῖς οὐκ ἄλλως ἢ μόνως οὕτως τῆς αὐτοῦ θειότητος συναισθέσθαι δυναμένοις.
sōmatōn de ouch hētton ē psychōn epimelomenos, kai sarkikois men anthrōpōn ophthalmois ta dia tēs sarkos autǭ drōmena paraskeuazōn horan, akoais de palin sarkos tas dia glōttēs kai sarkos hypēchōn didaskalias, kai panta ge epitelōn diʼ hou aneilēphen anthrōpou tois ouk allōs ē monōs houtōs tēs autou theiotētos synaisthesthai dynamenois.
Caring for bodies no less than souls, he let men’s fleshly eyes see what he did through the flesh, and again sounded his teachings through tongue and flesh into the ears of flesh, accomplishing everything through the man he had assumed, for those who could perceive his divinity in no other way but this.
Notes and citation
Summary: Through his assumed humanity Christ made his divinity perceptible to human senses.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.13.5 (Dindorf 3:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.6Dindorf 3:240–241
ταῦτα δὴ οὖν ἅπαντα εἰς τὸ χρήσιμον καὶ πᾶσιν ἡμῖν ὠφέλιμον ὁ πάντα φιλάνθρωπος τοῦ θεοῦ λόγος ταῖς πατρικαῖς βουλαῖς διηκονεῖτο, μένων πάλιν αὐτὸς ἄυλος καὶ ἀσώματος, οἶος καὶ πρὸ τοῦ παρὰ τῷ πατρὶ ἦν, οὐ μεταβαλὼν τὴν οὐσίαν, οὐδʼ ἀφανισθεὶς τῆς αὐτὸς ἑαυτοῦ φύσεως, οὐδέ γε τοῖς τῆς σαρκὸς δεσμοῖς πεδηθεὶς, οὐδὲ ἀποπεσὼν τῆς θεότητος, ἀλλʼ οὐδὲ τὴν οἰκείαν ὢ τοῦ λόγου παραπολέσας δύναμιν, οὐδʼ ὧδε μὲν ἔνθα ἦν αὐτῷ τὸ ἀνθρώπειον σκεῦος τὰς διατριβὰς ποιούμενος, ἐν ἑτέροις δὲ εἶναι τοῦ παντὸς κεκωλυμένος ἀλλὰ γὰρ καὶ ἐν τῷ τότε, καθʼ ὃ ἐν ἀνθρώποις ἐπολιτεύετο, τὰ πάντα ἐπλήρου, καὶ τῷ πατρὶ συνῆν, καὶ ἐν αὐτῷ γε ἦν, καὶ τῶν πάντων ἀθρόως καὶ ἐν τῷ τότε τῶν τε κατʼ οὐρανὸν καὶ ἐπὶ γῆς ἐπεμέλετο, οὐδαμῶς τῆς πανταχόσε παρουσίας ὁμοίως ἡμῖν ἀποκεκλεισμένος, οὐδὲ τὰ θεῖα πράττειν συνήθως παραποδιζόμενος, ἀλλὰ τὰ μὲν ἐξ αὐτοῦ μεταδιδοὺς τῷ ἀνθρώπῳ, τὰ δʼ ἐκ τοῦ θνητοῦ μὴ ἀντιλαμβάνων, καὶ τῆς μὲν ἐνθέου δυνάμεως τῷ θνητῷ χορηγῶν, τῆς δὲ ἐκ τοῦ θνητοῦ μετουσίας οὐκ ἀντεπαγόμενος.
tauta dē oun hapanta eis to chrēsimon kai pasin hēmin ōphelimon ho panta philanthrōpos tou theou logos tais patrikais boulais diēkoneito, menōn palin autos aulos kai asōmatos, oios kai pro tou para tǭ patri ēn, ou metabalōn tēn ousian, oudʼ aphanistheis tēs autos heautou physeōs, oude ge tois tēs sarkos desmois pedētheis, oude apopesōn tēs theotētos, allʼ oude tēn oikeian ō tou logou parapolesas dynamin, oudʼ hōde men entha ēn autǭ to anthrōpeion skeuos tas diatribas poioumenos, en heterois de einai tou pantos kekōlymenos alla gar kai en tǭ tote, kathʼ ho en anthrōpois epoliteueto, ta panta eplērou, kai tǭ patri synēn, kai en autǭ ge ēn, kai tōn pantōn athroōs kai en tǭ tote tōn te katʼ ouranon kai epi gēs epemeleto, oudamōs tēs pantachose parousias homoiōs hēmin apokekleismenos, oude ta theia prattein synēthōs parapodizomenos, alla ta men ex autou metadidous tǭ anthrōpǭ, ta dʼ ek tou thnētou mē antilambanōn, kai tēs men entheou dynameōs tǭ thnētǭ chorēgōn, tēs de ek tou thnētou metousias ouk antepagomenos.
All these things the Word of God, who loves humanity in all things, performed in service to the Father’s counsels for what is useful and profitable to us all, while remaining himself immaterial and bodiless, as he was before with the Father. He did not change his substance, nor was he annihilated from his own nature, nor fettered by the bonds of the flesh, nor did he fall from his divinity; nor did he lose his own power as the Word; nor, while he spent his time here where his human vessel was, was he prevented from being in other parts of the universe. Even at that time, while he lived among men, he filled all things, was with the Father and in him, and cared for all things together, both in heaven and on earth, at that very time: in no way shut out from being present everywhere, as we are, nor hindered from doing his divine works as usual. He gave from himself to the man, but did not receive in return from the mortal; he supplied divine power to the mortal, but did not take on in return a share of the mortal.
Notes and citation
Summary: During the incarnation the Word remained unchanged, present everywhere and with the Father, giving to his humanity without receiving its weakness.
- Eusebius describes the relation of the Word to his humanity in one direction only: the Word gives to “the man” but receives nothing from it.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.13.6 (Dindorf 3:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.7Dindorf 3:241
οὔτʼ οὗν ἐμολύνετο τικτόμενος ὑπὸ τοῦ σώματος ὁ ἀσώματος, οὐδὲ τὴν οὐσίαν ἔπασχεν ὁ ἀπαθὴς ὑπὸ τοῦ θνητοῦ, ἐπεὶ μηδὲ τῆς λύρας, εἰ οὕτως τύχοι, κοπτομένης, ἢ τῶν χορδῶν διασπωμένων, πάσχειν εἰκὸς τὸν ἀνακρουόμενον, οὐδέ γε σοφοῦ τινος ἀνδρὸς τιμωρουμένου τοῦ σώματος τὴν ἐν αὐτῷ σοφίαν ἢ τήν γε ἐν τῷ σώματι ψυχὴν κόπτεσθαι ἢ κάεσθαι φαίημεν ἂν εἰκότως· ταύτῃ τοι πολὺ πλέον οὐδὲ τὴν τοῦ λόγου φύσιν ἢ δύναμιν βλάβος τι ἐκ τῶν τοῦ σώματος παθῶν ἀποφέρεσθαι φάναι εὔλογον, ὅτι μηδὲ τὸ φωτὸς ἡμῖν ὑπόδειγμα χραίνεσθαί τι τὰς ἡλιακὰς ἀκτῖνας ἐπὶ γῆς οὐρανόθεν ἐκπεμπομένας πηλοῦ τε καὶ βορβόρου καὶ μιασμοῦ παντὸς ἐφαπτομένας συνεχώρει.
outʼ houn emolyneto tiktomenos hypo tou sōmatos ho asōmatos, oude tēn ousian epaschen ho apathēs hypo tou thnētou, epei mēde tēs lyras, ei houtōs tychoi, koptomenēs, ē tōn chordōn diaspōmenōn, paschein eikos ton anakrouomenon, oude ge sophou tinos andros timōroumenou tou sōmatos tēn en autǭ sophian ē tēn ge en tǭ sōmati psychēn koptesthai ē kaesthai phaiēmen an eikotōs; tautę̄ toi poly pleon oude tēn tou logou physin ē dynamin blabos ti ek tōn tou sōmatos pathōn apopheresthai phanai eulogon, hoti mēde to phōtos hēmin hypodeigma chrainesthai ti tas hēliakas aktinas epi gēs ouranothen ekpempomenas pēlou te kai borborou kai miasmou pantos ephaptomenas synechōrei.
So the bodiless one was not defiled by the body when he was born, nor did the impassible suffer in his substance through what is mortal. For if a lyre happens to be struck, or its strings broken, it is not likely that the one who plays it suffers; nor, when a wise man’s body is punished, would we rightly say that the wisdom in him, or the soul in the body, is struck or burned. Much more, then, it is not reasonable to say that the nature or power of the Word suffers any harm from the sufferings of the body; for even our example of light did not allow that the sun’s rays, sent from heaven to earth, are stained at all when they touch clay, mud, and every defilement.
Notes and citation
Summary: As a musician is not hurt when his lyre is struck, the Word was not harmed by the sufferings of his body.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.13.7 (Dindorf 3:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.8Dindorf 3:241
φωτίζεσθαι μὲν καὶ ταῦτα ἐκ τῶν τοῦ φωτὸς αὐγῶν οὐδὲν ἂν κωλύοι λέγειν· τὸ δέ γε τὸν ἥλιον μολύνεσθαι ἐκ τῆς τόν σωμάτων ἐπιμιξίας, ἢ πηλοῦσθαι, οὐκέτι. καὶ μὴν ταῦτά γε τῆς φύσεως οὐκ ἂν εἴη τῶν σωμάτων ἀλλότρια.
phōtizesthai men kai tauta ek tōn tou phōtos augōn ouden an kōlyoi legein; to de ge ton hēlion molynesthai ek tēs ton sōmatōn epimixias, ē pēlousthai, ouketi. kai mēn tauta ge tēs physeōs ouk an eiē tōn sōmatōn allotria.
Nothing would prevent us from saying that these things are lit by the rays of light; but that the sun is defiled or muddied by its contact with bodies, no longer. And yet these things would not be foreign to the nature of bodies.
Notes and citation
Summary: Light illumines dirty things without being dirtied, though both belong to the bodily world.
Cite (SBL): Eusebius, Dem. ev. 4.13.8 (Dindorf 3:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.9Dindorf 3:241–242
ὁ δέ γε ἄυλος καὶ ἀσώματος τοῦ θεοῦ λόγος, αὐτοζωὴ τυγχάνων καὶ αὐτοφῶς νοερὸν καὶ ὅσα ἄλλα προκατείλεκται, παντὸς οὗ δʼ ἂν ἐφάψοιτο ἐνθέῳ καὶ ἀσωμάτῳ δυνάμει, ζῆν τοῦτο ἀνάγκη καὶ σὺν λογικῷ διάγειν φωτί. ταύτῃ τοι καὶ σώματος οὗ δʼ ἂν ἐφάψοιτο, ἡγίασται τοῦτο καὶ πεφώτισται αὐτίκα, πᾶσά τε νόσος αὐτῷ καὶ ἀρρωστία καὶ πάνθʼ ὅσα ὑπεξίσταται.
ho de ge aulos kai asōmatos tou theou logos, autozōē tynchanōn kai autophōs noeron kai hosa alla prokateilektai, pantos hou dʼ an ephapsoito entheǭ kai asōmatǭ dynamei, zēn touto anankē kai syn logikǭ diagein phōti. tautę̄ toi kai sōmatos hou dʼ an ephapsoito, hēgiastai touto kai pephōtistai autika, pasa te nosos autǭ kai arrōstia kai panthʼ hosa hypexistatai.
But the immaterial and bodiless Word of God, being life itself and intellectual light itself and all that has been listed before, whatever he touches with his divine and bodiless power must live and continue in rational light. So too any body that he touches is at once sanctified and enlightened, and every disease and weakness and everything of the kind gives way before him.
Notes and citation
Summary: Whatever the Word touches receives life and light, and sickness flees from it.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 4.13.9 (Dindorf 3:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
4.13.10Dindorf 3:242
ἀντιλαμβάνει δὲ τῆς ἐξ αὐτοῦ πληρώσεως στέρησις. οὕτω δῆτα καὶ τὸ νεκρὸν τῆς τοῦ λόγου δυνάμεως μικρόν τι αὐτοῦ ἐφαψάμενον ἀνηγείρετο ζωούμενον, καὶ ὁ θάνατος τὴν ζωὴν ἔφευγεν, καὶ τῷ γε φωτὶ τὸ σκότος ἐξελύετο, τό τε φθαρτὸν τὴν ἀφθαρσίαν ἐνεδιδύσκετο καὶ τὸ θνητὸν τὴν ἀθανασίαν.
antilambanei de tēs ex autou plērōseōs sterēsis. houtō dēta kai to nekron tēs tou logou dynameōs mikron ti autou ephapsamenon anēgeireto zōoumenon, kai ho thanatos tēn zōēn epheugen, kai tǭ ge phōti to skotos exelyeto, to te phtharton tēn aphtharsian enedidysketo kai to thnēton tēn athanasian.
And lack is replaced by the fullness that comes from him. So the dead, touched even a little by the power of the Word, was raised to life; death fled from life, darkness was dissolved by the light, and the corruptible put on incorruption, and the mortal immortality.
1 Cor 15:53 (allusion, high confidence)
Notes and citation
Summary: The Word’s touch raised the dead and clothed the mortal with immortality.
- The last clause echoes 1 Cor 15:53–54. The digital text repeats a syllable (ἐξελύετο, ἕτο).
Notes on the original text
- Digital text corrected (repeated syllable): ἐξελύετο, ἕτο, → ἐξελύετο,.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Dem. ev. 4.13.10 (Dindorf 3:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-13-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 4, chapter 14
4.14.1Dindorf 3:242
Καὶ τί γὰρ ἄλλο πλὴν ὁ πᾶς ἄνθρωπος τῆς θεότητος κατεπίνετο, καὶ πάλιν θεὸς ἦν ὁ θεὸς λόγος οἷος καὶ πρὶν γενέσθαι ἄνθρωπος, καὶ συναπεθέου γε τὸν ἄνθρωπον ἀπαρχὴν τῆς ἡμῶν ἐλπίδος, τοῦτον αὐτὸν ἐκεῖ τῆς τε παρʼ αὐτῷ ζωῆς ἀιδίου καὶ τῆς ἐν τῇ θεότητι καὶ μακαριότητι κοινωνίας ἀξιῶν, ἡμῖν τε ὁμοίως ἅπασι τῆς παρʼ αὐτῷ καὶ σὺν αὐτῷ ἀθανασίας τε καὶ βασιλείας τοῦτο μέγιστον δεῖγμα παρέχων;
Kai ti gar allo plēn ho pas anthrōpos tēs theotētos katepineto, kai palin theos ēn ho theos logos hoios kai prin genesthai anthrōpos, kai synapetheou ge ton anthrōpon aparchēn tēs hēmōn elpidos, touton auton ekei tēs te parʼ autǭ zōēs aidiou kai tēs en tę̄ theotēti kai makariotēti koinōnias axiōn, hēmin te homoiōs hapasi tēs parʼ autǭ kai syn autǭ athanasias te kai basileias touto megiston deigma parechōn?
And what else happened, except that the whole man was swallowed up by the divinity, and God the Word was again God, as he was before he became man, and deified the man together with himself as the firstfruits of our hope? He counted this very man worthy, there, of eternal life with him and of fellowship in his divinity and blessedness, and so gave all of us alike this greatest proof of the immortality and kingdom that are with him and in his company.
1 Cor 15:20 (echo, low confidence)
Notes and citation
Summary: In the resurrection the humanity was taken up into the Word’s divinity as the firstfruits of our hope of immortality.
- “Swallowed up” (κατεπίνετο) and “deified together” (συναπεθέου) are Eusebius’s terms for the glorification of Christ’s humanity.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Dem. ev. 4.14.1 (Dindorf 3:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/4-10-1/#p-4-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).