Demonstration of the Gospel 5.18.1–6.2.9

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 5, chapter 18

5.18.1Dindorf 3:337

Ἐν τοῖς Ἀριθμοῖς ὁ Μώσης εὐχόμενός φησιν ‘‘ὅτι σὺ εἶ κύριος ἐν τῷ λαῷ τούτῳ, ὅστις ὀφθαλμοῖς κατʼ ὀφθαλμοὺς ὀπτάνῃ σὺ κύριε·’ ἀνθʼ οὗ ὁ μὲν Ἀκύλας ἐξέδωκεν ὅτι σὺ εἶ κύριος ἐν ἐγκάτῳ τοῦ λαοῦ τούτου, ὃς ὀφθαλμὸν ἐν ὀφθαλμοῖς ὁρᾷ σὺ κύριε.” ὁ δὲ Σύμμαχος ‘‘ὅτι σὺ εἶ κύριε.”

En tois Arithmois ho Mōsēs euchomenos phēsin ‘‘hoti sy ei kyrios en tǭ laǭ toutǭ, hostis ophthalmois katʼ ophthalmous optanę̄ sy kyrie;’ anthʼ hou ho men Akylas exedōken hoti sy ei kyrios en enkatǭ tou laou toutou, hos ophthalmon en ophthalmois horą sy kyrie.” ho de Symmachos ‘‘hoti sy ei kyrie.”

In Numbers Moses says in prayer: “For you are Lord among this people, who are seen eye to eye, you, Lord.” Instead of this Aquila rendered: “For you are Lord in the midst of this people, who are seen eye in eyes, you, Lord”; and Symmachus: “For you are, Lord.”

Num 14:14 (quotation, high confidence)

Notes and citation

Summary: Numbers says the Lord is seen eye to eye among Israel.

The quotation is Num 14:14 (LXX), with Aquila’s version and the beginning of Symmachus’s.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.18.1 (Dindorf 3:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-18-1). (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).

5.18.2Dindorf 3:337

καὶ ἐν Ἐξόδῳ εἴρηται ‟καὶ ἀνέβη Μώσης καὶ Ἀαρὼν καὶ Ναδὰβ καὶ Ἀβιοὺδ, καὶ ἑβδομήκοντα τῶν πρεσβυτέρων τοῦ Ἰσραὴλ, καὶ εἶδον τὸν τόπον ὅπου ὁ θεὸς Ἰσραήλ.” ἀνθʼ οὗ ὁ μὲν Ἀκύλας ‟καὶ (φησὶ) τὸν θεὸν Ἰσραήλ, ” ὁ δὲ Σύμμαχος ‟καὶ ὁράματι τὸν θεὸν Ἰσραήλ.”

kai en Exodǭ eirētai ‟kai anebē Mōsēs kai Aarōn kai Nadab kai Abioud, kai hebdomēkonta tōn presbyterōn tou Israēl, kai eidon ton topon hopou ho theos Israēl.” anthʼ hou ho men Akylas ‟kai (phēsi) ton theon Israēl, ” ho de Symmachos ‟kai horamati ton theon Israēl.”

And in Exodus it is said: “And Moses and Aaron and Nadab and Abihu and seventy of the elders of Israel went up, and saw the place where the God of Israel stood.” Instead of this Aquila says, “and the God of Israel,” and Symmachus, “and in a vision the God of Israel.”

Exod 24:9–10 (quotation, high confidence)

Notes and citation

Summary: Exodus 24 says the elders saw the God of Israel, as Aquila and Symmachus render more directly.

The quotation is Exod 24:9–10 (LXX), with the renderings of Aquila and Symmachus.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.18.2 (Dindorf 3:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-18-2). (abbreviation not yet checked)

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5.18.3Dindorf 3:337–338

διὰ τὸ ‟θεὸν ἑώρακε πώποτε ‟τάχʼ ἄν τις ἐναντίαν εἶναι τῷ λόγῳ τὴν παροῦσαν ὑπολάβοι λέξιν, ὡς ὁρατὸν ὑποτιθεμένην τὸν τὴν φύσιν ἀόρατον. ἀλλʼ εἰ καὶ ταῦτα ἐπὶ τὸν λόγον τοῦ θεοῦ τὸν πολυμερῶς καὶ πολυτρόπως ὀφθέντα τοῖς πατράσιν ἐκλάβοις ὁμοίως τοῖς προαποδειχθεῖσιν ἡμῖν, οὐκέτʼ ἂν δόξοιο ἐναντίοις περιπίπτειν. θεὸν Ἰσραὴλ ἐνταῦθα ὁρώμενον αὐτὸν ἐκεῖνον εἶναι διδάσκει, ὃν καὶ τῷ Ἰσραὴλ ὀφθέντα, ὅτε ἐπάλαιεν ἄνθρωπος μετʼ αὐτοῦ, ὃς καὶ πρῶτος αὐτοῦ τὴν προσωνυμίαν ἐκ τοῦ Ἰακὼβ ἐπὶ τὸν Ἰσραὴλ μεταβέβληκεν εἰπὼν ‟ὅτι θεοῦ ὅτε καὶ τῆς θείας αὐτοῦ δυνάμεως αἴσθησιν λαβὼν ὁ Ἰακὼβ ἐκάλεσε τὸν τόπον ἐκεῖνον εἶδος θεοῦ, εἰπὼν ‟εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή, ” οὐχ ἕτερον ὑπάρχειν θεοῦ λόγου κατὰ τὸν οἰκεῖον καιρὸν παρεστήσαμεν. Ἀπὸ τοῦ Ἰησοῦ τοῦ Ναυῆ. Ὡς ὁ θεὸς λόγος, ὁ τῷ Μωσεῖ χρηματίζων, ὁμοίως τοῖς πάλαι προπάτορσιν ὤφθη καὶ Ἰησοῦ xa Μώσεως διαδόχῳ ἐν ἀνθρώπου σχήματι.

dia to ‟theon heōrake pōpote ‟tachʼ an tis enantian einai tǭ logǭ tēn parousan hypolaboi lexin, hōs horaton hypotithemenēn ton tēn physin aoraton. allʼ ei kai tauta epi ton logon tou theou ton polymerōs kai polytropōs ophthenta tois patrasin eklabois homoiōs tois proapodeichtheisin hēmin, ouketʼ an doxoio enantiois peripiptein. theon Israēl entautha horōmenon auton ekeinon einai didaskei, hon kai tǭ Israēl ophthenta, hote epalaien anthrōpos metʼ autou, hos kai prōtos autou tēn prosōnymian ek tou Iakōb epi ton Israēl metabeblēken eipōn ‟hoti theou hote kai tēs theias autou dynameōs aisthēsin labōn ho Iakōb ekalese ton topon ekeinon eidos theou, eipōn ‟eidon gar theon prosōpon pros prosōpon, kai esōthē mou hē psychē, ” ouch heteron hyparchein theou logou kata ton oikeion kairon parestēsamen. Apo tou Iēsou tou Nauē. Hōs ho theos logos, ho tǭ Mōsei chrēmatizōn, homoiōs tois palai propatorsin ōphthē kai Iēsou xa Mōseōs diadochǭ en anthrōpou schēmati.

Because of “No one has ever seen God,” one might think the present passage contradicts the Scripture, as supposing that one who is invisible by nature is visible. But if you take these words too of the Word of God, who appeared to the fathers in many parts and many ways, like what we have shown before, you would no longer seem to fall into contradictions. It teaches that the God of Israel seen here is the very one who appeared to Israel when a man wrestled with him, who first changed his name from Jacob to Israel, saying, “For you have prevailed with God,” when also Jacob, perceiving his divine power, called that place Form of God, saying, “For I have seen God face to face, and my soul was saved”; we showed in its proper place that he was none other than the Word of God. From Joshua son of Nun. How God the Word, who gave oracles to Moses, appeared like the forefathers of old also to Jesus, the successor of Moses, in the form of a man.

John 1:18 (quotation, high confidence) · Heb 1:1 (allusion, medium confidence) · Gen 32:28 (32:29 LXX) (quotation, high confidence) · Gen 32:30 (32:31 LXX) (quotation, high confidence)

Notes and citation

Summary: The God seen by Israel was not the invisible Father but the Word who wrestled with Jacob; the next heading introduces Joshua 5.

The quotations are John 1:18 and Gen 32:28, 30 (32:29, 31 LXX). “In many parts and many ways” echoes Heb 1:1. The digital text is garbled at “prevailed with God” (ὅτι θεοῦ); translated from Genesis. The last sentence is a chapter heading, where “Jesus” is Joshua.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.18.3 (Dindorf 3:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-18-3). (abbreviation not yet checked)

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preface 5, chapter 19

5.19.1Dindorf 3:338

‟Καὶ ἐγενήθη ὡς ἦν Ἰησοῦς ἐν Ἰεριχὼ, ἀναβλέψας ὁρᾷ ἄνθρωπον ἑστηκότα κατέναντι αὐτοῦ, καὶ ἡ ῥομφαία ἐσπασμένη ἐν τῇ χειρὶ αὐτοῦ. καὶ προσελθὼν ὁ Ἰησοῦς εἶπεν, ἡμέτερος εἷ, ἢ τῶν ὑπευναντίων; καὶ εἶπεν αὐτῷ, ἐγὼ ἀρχιστράτηγος δυνάμεως κυρίου νυνὶ παραγέγονα. καὶ Ἰησοῦς ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν, καὶ εἶπεν αὐτῷ, δέσποτα τί προστάσσεις τῷ σῷ οἰκέτῃ; καὶ λέγει ὁ ἀρχιστράτηγος κυρίου, Ἰησοῦ, λῦσαι τὸ ὑπόδημα τῶν ποδῶν σου· ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας γῇ ἁγία ἐστίν.”

‟Kai egenēthē hōs ēn Iēsous en Ierichō, anablepsas horą anthrōpon hestēkota katenanti autou, kai hē rhomphaia espasmenē en tę̄ cheiri autou. kai proselthōn ho Iēsous eipen, hēmeteros hei, ē tōn hypeunantiōn? kai eipen autǭ, egō archistratēgos dynameōs kyriou nyni paragegona. kai Iēsous epesen epi prosōpon epi tēn gēn, kai eipen autǭ, despota ti prostasseis tǭ sǭ oiketę̄? kai legei ho archistratēgos kyriou, Iēsou, lysai to hypodēma tōn podōn sou; ho gar topos en hǭ sy hestēkas gę̄ hagia estin.”

“And it came to pass, when Jesus was at Jericho, that he looked up and saw a man standing before him, with his sword drawn in his hand. And Jesus came up and said, ‘Are you ours, or of our adversaries?’ And he said to him, ‘I am the commander of the host of the Lord; I have now come.’ And Jesus fell on his face to the earth and said to him, ‘Master, what do you command your servant?’ And the commander of the Lord says, ‘Jesus, loose the sandal from your feet; for the place on which you stand is holy ground.’”

Josh 5:13–15 (quotation, high confidence)

Notes and citation

Summary: Joshua meets the commander of the Lord’s host at Jericho.

The quotation is Josh 5:13–15 (LXX). In Greek Joshua is “Jesus.” The digital text has a stray letter “κ.”

Notes on the original text

Digital text corrected (stray letter): Ἰεριχὼ, κ ἀναβλέψας → Ἰεριχὼ, ἀναβλέψας.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.19.1 (Dindorf 3:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-19-1). (abbreviation not yet checked)

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5.19.2Dindorf 3:338

Αὐτὰ δὴ ταῦτα καὶ Μωσεῖ ἀρχομένῳ τῆς θεωρίας ἐπὶ τῆς βάτου πρὸς τοῦ κυρίου εἴρητο, ὡς δηλοῖ ἡ γραφὴ ‟ὡς δὲ εἶδε κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν κύριος ἐκ μέσου τοῦ βάτου λέγων, Μωσῆ Μωσῆ, μὴ ἐγγίσῃς ὧδε· λῦσαι τὸ ὑπόδημα τῶν ποδῶν σου· ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας ἐπʼ αὐτοῦ γῆ ἁγία ἐστίν.”

Auta dē tauta kai Mōsei archomenǭ tēs theōrias epi tēs batou pros tou kyriou eirēto, hōs dēloi hē graphē ‟hōs de eide kyrios hoti prosagei idein, ekalesen auton kyrios ek mesou tou batou legōn, Mōsē Mōsē, mē engisę̄s hōde; lysai to hypodēma tōn podōn sou; ho gar topos en hǭ sy hestēkas epʼ autou gē hagia estin.”

These very words had been spoken by the Lord to Moses too, when he began his vision at the bush, as Scripture shows: “When the Lord saw that he drew near to look, the Lord called him from the midst of the bush, saying, ‘Moses, Moses, do not come near here; loose the sandal from your feet; for the place on which you stand is holy ground.’”

Exod 3:4–5 (quotation, high confidence)

Notes and citation

Summary: The same command was given to Moses at the bush.

The quotation is Exod 3:4–5 (LXX). The digital text reads δῶν for ποδῶν.

Notes on the original text

Digital text corrected (OCR: dropped syllable): τῶν δῶν σου → τῶν ποδῶν σου.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.19.2 (Dindorf 3:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-19-2). (abbreviation not yet checked)

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5.19.3Dindorf 3:338–339

Εἷς ἄρα καὶ ὁ αὐτὸς ἦν ὁ τοῖς ἀμφοτέροις χρηματίσας θεὸς, ὡς ἐκ τοῦ παραγγέλματος δείκνυται. ἀλλὰ νῦν μὲν διὰ τοῦ ἀρχιστρατήγου τῆς δυνάμεως αὐτοῦ, Μωσεῖ δὲ διὰ τοῦ ὀφθέντος ἀγγέλου στρατιῶν δὲ ὑπερουρανίων καὶ δυνάμεων ὑπερκο σμίων καὶ πνευμάτων ἀοράτων, ἀγγέλων τε θείων καὶ ἀρχαγγέλων τῷ παμβασιλεῖ καὶ πανηγεμόνι θεῷ λειτουργούντων, κατὰ τὸ εἰρημένον παρὰ τῷ Δανιὴλ “χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυρι- άδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ, ” ὁ πάντων ἀνωτάτω τίς ἂν γένοιτο ἕτερος τοῦ θεοῦ λόγου καὶ τῆς πρωτοτόκου σοφίας τοῦ τε ἐνθέου γεννήματος; εἰκότως ἄρα καὶ ἀρχιστράτηγος δυνάμεως κυρίου ἐπὶ τοῦ παρόντος ἀνείρηται, ὡς καὶ μεγάλης βουλῆς ἄγγελος ἐν ἑτέροις, καὶ σύνθρονος τοῦ πατρὸς, αἰώνιός τε καὶ μέγας ἀρχιερεύς.

Heis ara kai ho autos ēn ho tois amphoterois chrēmatisas theos, hōs ek tou parangelmatos deiknytai. alla nyn men dia tou archistratēgou tēs dynameōs autou, Mōsei de dia tou ophthentos angelou stratiōn de hyperouraniōn kai dynameōn hyperko smiōn kai pneumatōn aoratōn, angelōn te theiōn kai archangelōn tǭ pambasilei kai panēgemoni theǭ leitourgountōn, kata to eirēmenon para tǭ Daniēl “chiliai chiliades eleitourgoun autǭ, kai myriai myri- ades pareistēkeisan emprosthen autou, ” ho pantōn anōtatō tis an genoito heteros tou theou logou kai tēs prōtotokou sophias tou te entheou gennēmatos? eikotōs ara kai archistratēgos dynameōs kyriou epi tou parontos aneirētai, hōs kai megalēs boulēs angelos en heterois, kai synthronos tou patros, aiōnios te kai megas archiereus.

So it was one and the same God who gave oracles to both, as the command shows; but now through the commander of his host, and to Moses through the angel who appeared. And of the supercelestial armies and powers beyond the world, the invisible spirits, the divine angels and archangels who minister to the God who is King and ruler of all, according to what is said in Daniel, “A thousand thousands ministered to him, and ten thousand times ten thousand stood before him,” who could be the highest of all other than the Word of God, the firstborn Wisdom and divine offspring? Fittingly, then, he is called here commander of the host of the Lord, as elsewhere Angel of great counsel, sharer of the Father’s throne, and eternal and great high priest.

Dan 7:10 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (allusion, high confidence)

Notes and citation

Summary: The same God spoke to Moses and Joshua; the commander over all heavenly hosts can only be the Word.

The quotation is Dan 7:10. The other titles are from Isa 9:6 (9:5 LXX) and Ps 110 (109 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.19.3 (Dindorf 3:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-19-3). (abbreviation not yet checked)

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5.19.4Dindorf 3:339

ἀποδέδεικται δὲ ὅτι καὶ κύριος καὶ θεὸς ὁ αὐτὸς, καὶ Χριστὸς ὑπὸ τοῦ πατρὸς ἐλαίῳ ἀγαλλιάσεως κεχρισμένος. τῷ μὲν οὖν Ἀβραὰμ παρὰ τῇ δρυὶ φανεὶς ἐν ἀνθρώπου εἴδει γαληνῷ καὶ εἰρηναίῳ σχήματι ἑαυτὸν ὑποδείκνυσι, τὴν σωτήριον εἰς ἀνθρώπους αὑτοῦ παρουσίαν ἐξ ἐκείνου προοιμιαξόμενος, τῷ δὲ Ἰακὼβ, ὡς ἀσκητῇ καὶ ἀγωνιστῇ παλαίειν πρὸς ἐχθροὺς καὶ ἀγωνίζεσθαι μέλλοντι, οἷα ἄνθρωπος, Μωσεῖ δὲ καὶ τῷ λαῷ ἐν εἴδει νεφέλης καὶ πυρὸς καθηγεῖτο, φοβερὸν ὁμοῦ καὶ ἐπεσκιασμένον παρέχων ἑαυτόν.

apodedeiktai de hoti kai kyrios kai theos ho autos, kai Christos hypo tou patros elaiǭ agalliaseōs kechrismenos. tǭ men oun Abraam para tę̄ drui phaneis en anthrōpou eidei galēnǭ kai eirēnaiǭ schēmati heauton hypodeiknysi, tēn sōtērion eis anthrōpous hautou parousian ex ekeinou prooimiaxomenos, tǭ de Iakōb, hōs askētę̄ kai agōnistę̄ palaiein pros echthrous kai agōnizesthai mellonti, hoia anthrōpos, Mōsei de kai tǭ laǭ en eidei nephelēs kai pyros kathēgeito, phoberon homou kai epeskiasmenon parechōn heauton.

It has been shown that the same one is also Lord and God, and Christ anointed by the Father with the oil of gladness. To Abraham by the oak he showed himself in the form of a man, in a calm and peaceful shape, announcing from then on his saving coming to men; to Jacob, as an ascetic and athlete who was to wrestle and contend with enemies, as a man; to Moses and the people he was guide in the form of cloud and fire, presenting himself as fearful and at the same time veiled.

Notes and citation

Summary: The Word appeared in different forms suited to each: peaceful to Abraham, a wrestler to Jacob, cloud and fire to Moses.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.19.4 (Dindorf 3:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-19-4). (abbreviation not yet checked)

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5.19.5Dindorf 3:339–340

ἐπεὶ δὲ ὁ τοῦ Μώσεως διάδοχος Ἰησοῦς πολεμίοις ἔμελλε παρατάττεσθαι τοῖς τὸ πρὶν Παλαιστίνων γῆς οἰκήτορσιν, ἀλλοφύλοις ἔθνεσι καὶ ἀσεβεστάτοις, εἰκότως μετὰ ῥομφαίας ἐσπασμένης καὶ κατὰ τῶν πολεμίων ἠκονημένης ὑποφαίνεται, μονονουχὶ διὰ τῆς ὄψεως ἐπιδεικνὺς ὅτι δὴ αὐτὸς ἀοράτῳ ῥομφαίᾳ ἐνθέῳ δυνάμει τοὺς ἀσεβεῖς μετιέναι ἔμελλε, τοῖς οἰκείοις συστρατευόμενος καὶ συναγωνιζόμενος. διὸ κατὰ καιρὸν καὶ ἀρχιστράτηγον κυρίου ἑαυτὸν ἀνηγόρευσεν. Ἀπὸ τοῦ Ἰὼβ. Ως ὁμοίως τοῖς πατράσι καὶ τῷ Ἰὼβ αὐτὸς ὁ δημιουργὸς τῶν ὅλων θεὸς λόγος ἔχρησέ τε καὶ ὀφθαλμοῖς ἑωρᾶσθαι λέγεται.

epei de ho tou Mōseōs diadochos Iēsous polemiois emelle paratattesthai tois to prin Palaistinōn gēs oikētorsin, allophylois ethnesi kai asebestatois, eikotōs meta rhomphaias espasmenēs kai kata tōn polemiōn ēkonēmenēs hypophainetai, mononouchi dia tēs opseōs epideiknys hoti dē autos aoratǭ rhomphaią entheǭ dynamei tous asebeis metienai emelle, tois oikeiois systrateuomenos kai synagōnizomenos. dio kata kairon kai archistratēgon kyriou heauton anēgoreusen. Apo tou Iōb. Ōs homoiōs tois patrasi kai tǭ Iōb autos ho dēmiourgos tōn holōn theos logos echrēse te kai ophthalmois heōrasthai legetai.

And since Jesus, the successor of Moses, was about to be drawn up against enemies, the former inhabitants of the land of Palestine, foreign and most impious nations, he fittingly appears with a sword drawn and sharpened against the enemies, all but showing by his appearance that he himself would pursue the impious with an invisible sword, by divine power, fighting and contending together with his own. Therefore, at the right moment, he proclaimed himself commander of the Lord’s host. From Job. How, like the fathers, Job too received oracles from the creator of the universe himself, God the Word, and is said to have seen him with his eyes.

Josh 5:13–14 (allusion, high confidence)

Notes and citation

Summary: To Joshua, about to fight, he appeared with a drawn sword as commander of the Lord’s host; the next heading introduces Job.

The last sentence is a chapter heading.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.19.5 (Dindorf 3:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-19-5). (abbreviation not yet checked)

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preface 5, chapter 20

5.20.1Dindorf 3:340

' Εἶπε δὲ κύριος τῷ Ἰὼβ διὰ λαίλαπος καὶ νεφῶν, ποῦ ἦς ἐν τῷ θεμελιοῦν με τὴν γῆν; ἀπάγγειλον δή μοι εἰ ἐπίστασαι σύνεσιν, τίς ἔθετο τὰ μέτρα αὐτῆς, εἰ οἶδας. " καὶ ἐξῆς ‘‘ὅτε ἐγενήθησαν, φησὶν, ἄστρα, ᾔνεσάν με φωνῇ μεγάλῃ πάντες ἄγγελοί μου· ἔφραξα δὲ θάλασσαν πύλαις."

' Eipe de kyrios tǭ Iōb dia lailapos kai nephōn, pou ēs en tǭ themelioun me tēn gēn? apangeilon dē moi ei epistasai synesin, tis etheto ta metra autēs, ei oidas. " kai exēs ‘‘hote egenēthēsan, phēsin, astra, ę̄nesan me phōnę̄ megalę̄ pantes angeloi mou; ephraxa de thalassan pylais."

“And the Lord said to Job through the whirlwind and clouds, ‘Where were you when I founded the earth? Tell me, if you have understanding, who set its measures, if you know.’” And next: “When the stars came into being, all my angels praised me with a loud voice; and I shut in the sea with gates.”

Job 38:1 (quotation, high confidence) · Job 38:4–5 (quotation, high confidence) · Job 38:7–8 (quotation, high confidence)

Notes and citation

Summary: The Lord speaks to Job from the whirlwind about creation.

The quotations are Job 38:1, 4–5, 7–8 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.20.1 (Dindorf 3:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-1). (abbreviation not yet checked)

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5.20.2Dindorf 3:340

καὶ ἑξῆς "ἢ ἐπὶ σοῦ συντέταχα φέγγος πρωι·νόν; ἑωσφόρος δὲ ἐπεῖδε τὴν ἑαυτοῦ τάξιν;"

kai hexēs "ē epi sou syntetacha phengos prōi;non? heōsphoros de epeide tēn heautou taxin?"

And next: “Or was it in your time that I ordained the morning light, and did the morning star see its own place?”

Job 38:12 (quotation, high confidence)

Notes and citation

Summary: God asks whether Job ordained the morning light.

The quotation is Job 38:12 (LXX).

Cite (SBL): Eusebius, Dem. ev. 5.20.2 (Dindorf 3:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-2). (abbreviation not yet checked)

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5.20.3Dindorf 3:340

καὶ πάλιν ἢ σὺ λαβὼν γῆς πηλὸν ἔπλασας ζῷον καὶ λαλητὸν αὐτὸν ἔθου ἐπὶ τῆς γῆς; ἀφεῖλες δὲ ἀπὸ ἀσεβῶν τὸ φῶς, βραχίονα δʼ ὑπερηφάνων συνέτριψας; ἦλθες δὲ ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας; ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλω- ροὶ δὲ Ἅιδου ἰδόντες σε ἔπτηξαν;"

kai palin ē sy labōn gēs pēlon eplasas zǭon kai lalēton auton ethou epi tēs gēs? apheiles de apo asebōn to phōs, brachiona dʼ hyperēphanōn synetripsas? ēlthes de epi pēgēn thalassēs, en de ichnesin abyssou periepatēsas? anoigontai de soi phobǭ pylai thanatou, pylō- roi de Haidou idontes se eptēxan?"

And again: “Or did you take clay of the earth and form a living creature and set it, endowed with speech, upon the earth? Did you take away light from the ungodly and break the arm of the proud? Did you come to the spring of the sea, and walk in the tracks of the deep? Do the gates of death open to you in fear, and did the gatekeepers of Hades cower when they saw you?”

Job 38:14–17 (quotation, high confidence)

Notes and citation

Summary: God asks Job about the making of man and the gates of death.

The quotation is Job 38:14–17 (LXX).

Cite (SBL): Eusebius, Dem. ev. 5.20.3 (Dindorf 3:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-3). (abbreviation not yet checked)

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5.20.4Dindorf 3:340

καὶ ἐπὶ τέλει τοῦ παντὸς χρησμοῦ ἀποκρίνεται ΄Ιὼβ τῷ κυρίῳ λέγων ‘‘ἄκουσον δέ μου, κύριε, ἵνα κἀγὼ λαλήσω· ἐρωτήσω δέ σε, σὺ δέ με δίδαξον. ἀκοὴν μὲν ὠτὸς ἤκουόν σου τὸ πρότερον, νῦν δὲ ὁ ὀφθαλμός μου ἑώρακέ σε· διὸ ἐφαύλισα ἐμαυτὸν καὶ ἐτάκην, ἥγημαι δὲ ἐμαυτὸν γῆν καὶ σποδόν.”

kai epi telei tou pantos chrēsmou apokrinetai ΄Iōb tǭ kyriǭ legōn ‘‘akouson de mou, kyrie, hina kagō lalēsō; erōtēsō de se, sy de me didaxon. akoēn men ōtos ēkouon sou to proteron, nyn de ho ophthalmos mou heōrake se; dio ephaulisa emauton kai etakēn, hēgēmai de emauton gēn kai spodon.”

And at the end of the whole oracle Job answers the Lord, saying: “Hear me, Lord, that I too may speak; I will ask you, and you teach me. I had heard of you before by the hearing of the ear, but now my eye has seen you. Therefore I have despised myself and melted away, and I count myself earth and ashes.”

Job 42:4–6 (quotation, high confidence)

Notes and citation

Summary: Job answers that now his eye has seen the Lord.

The quotation is Job 42:4–6 (LXX). “That” renders ἵνα; the digital text reads ἔνα.

Notes on the original text

Digital text corrected (OCR: ἔνα for ἵνα): ἔνα κἀγὼ → ἵνα κἀγὼ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.20.4 (Dindorf 3:340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-4). (abbreviation not yet checked)

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5.20.5Dindorf 3:340–341

Ὅτι μὲν οὖν κυρίου τοῦ δημιουργοῦ τυγχάνουσιν αἶ προκείμεναι φωναὶ οὐκ ἐκ τῶν προτεθέντων μόνον, ἀλλὰ καὶ ἐκ τῶν σοι φαινομένων διαγνῶναι ῥᾴδιον· ὅτι δὲ τὸ ‘ἦλθες ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας" καὶ τὸ " ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ Ἅιδου ἰδόντες σε ἔπτηξαν, ” τὴν Ἅιδου τοῦ σωτῆρος ἡμῶν θεσπίζει κατὰ τὸν προσήκοντα καιρὸν ἀποδείξομεν, τοσοῦτον νῦν ἐπισημηνάμενοι, ὡς μᾶλλον τῷ θεῷ λόγῳ ἤπερ τῷ θεῷ τῶν ὅλων τὰ κατὰ τὸν τόπον ἀνατιθέναι προσήκει.

Hoti men oun kyriou tou dēmiourgou tynchanousin ai prokeimenai phōnai ouk ek tōn protethentōn monon, alla kai ek tōn soi phainomenōn diagnōnai rhądion; hoti de to ‘ēlthes epi pēgēn thalassēs, en de ichnesin abyssou periepatēsas" kai to " anoigontai de soi phobǭ pylai thanatou, pylōroi de Haidou idontes se eptēxan, ” tēn Haidou tou sōtēros hēmōn thespizei kata ton prosēkonta kairon apodeixomen, tosouton nyn episēmēnamenoi, hōs mallon tǭ theǭ logǭ ēper tǭ theǭ tōn holōn ta kata ton topon anatithenai prosēkei.

That the words set out belong to the Lord the creator is easy to recognize, not only from what was set out before but also from what is plain to you. That “Did you come to the spring of the sea, and walk in the tracks of the deep?” and “Do the gates of death open to you in fear, and did the gatekeepers of Hades cower when they saw you?” prophesy our Savior’s descent to Hades, we shall show at the proper time; noting only this now, that what is in this passage should be referred to God the Word rather than to the God of the universe.

Job 38:16–17 (quotation, high confidence)

Notes and citation

Summary: The speech in Job belongs to the creator Word, and its lines about the gates of death foretell Christ’s descent to Hades.

The quotations are Job 38:16–17 (LXX). “The descent to Hades” supplies a noun missing after τὴν Ἅιδου in the digital text.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.20.5 (Dindorf 3:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-5). (abbreviation not yet checked)

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5.20.6Dindorf 3:341

ὁ γοῦν Ἰὼβ ἑξῆς ὁμοίως τοῖς πατράσιν αὐτὸν δὴ τοῦτον τὸν ἐν ἀρχαῖς διὰ λαίλαπος καὶ νεφῶν χρηματίζοντα αὐτῷ κύριον αὐτοψίᾳ τεθεωρηκέναι μαρτυρεῖ λέγων ‟ἄκουσον δέ μου, κύριε, ἵνα κἀγὼ λαλήσω· ἐρωτήσω δέ σε, σὺ δέ με δίδαξον. ἀκοὴν μὲν ὠτὸς ἤκουόν σου τὸ πρότερον, νῦν δὲ ὁ ὀφθαλμός μου ἑώρακέ σε. διὸ ἐφαύλισα ἐμαυτὸν, καὶ ἐτάκην, ἥγημαι δὲ ἐμαυτὸν γῆν καὶ σποδόν.”

ho goun Iōb hexēs homoiōs tois patrasin auton dē touton ton en archais dia lailapos kai nephōn chrēmatizonta autǭ kyrion autopsią tetheōrēkenai martyrei legōn ‟akouson de mou, kyrie, hina kagō lalēsō; erōtēsō de se, sy de me didaxon. akoēn men ōtos ēkouon sou to proteron, nyn de ho ophthalmos mou heōrake se. dio ephaulisa emauton, kai etakēn, hēgēmai de emauton gēn kai spodon.”

Job, then, next, like the fathers, bears witness that he beheld with his own eyes the very Lord who gave him oracles at the beginning through the whirlwind and clouds, saying: “Hear me, Lord, that I too may speak; I will ask you, and you teach me. I had heard of you before by the hearing of the ear, but now my eye has seen you. Therefore I have despised myself and melted away, and I count myself earth and ashes.”

Job 42:4–6 (quotation, high confidence)

Notes and citation

Summary: Job testifies that he saw the Lord who spoke to him.

The quotation is Job 42:4–6 (LXX). “That” renders ἵνα; the digital text reads ἔνα.

Notes on the original text

Digital text corrected (OCR: ἔνα for ἵνα): ἔνα κἀγὼ → ἵνα κἀγὼ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.20.6 (Dindorf 3:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-6). (abbreviation not yet checked)

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5.20.7Dindorf 3:341

πῶς δʼ ἂν τὸν ἀνωτάτω θεὸν, τῶν ὅλων ἐπέκεινα, τὴν ἄτρεπτον καὶ ἀγέννητον οὐ- σίαν, σάρκα περιβεβλημένη ψυχὴ καὶ ὀφθαλμοὶ θνητῶν θεάσαιντο, εἰ μὴ ἄρα σαφῶς κἀνταῦθα ὑποβαίνοντα τοῦ οἰκείου μεγέθους τὸν θεὸν λόγον τὸν διαφόρως ἀποδεικνύμενον κύριον εἴποιμεν ἂν παρίστασθαι, ὡς ἔστι καὶ ἐξ αὐτῶν τῶν χρησμῶν μαθεῖν, διʼ ὧν αὖθις ὁ κύριος πρὸς τὸν Ἰὼβ τὰ περὶ τοῦ διαβόλου ὧς περὶ δράκοντος διιὼν ἐπεχείρει ‟οὐ ὅτι ἡτοίμασταί μοι;”

pōs dʼ an ton anōtatō theon, tōn holōn epekeina, tēn atrepton kai agennēton ou- sian, sarka peribeblēmenē psychē kai ophthalmoi thnētōn theasainto, ei mē ara saphōs kantautha hypobainonta tou oikeiou megethous ton theon logon ton diaphorōs apodeiknymenon kyrion eipoimen an paristasthai, hōs esti kai ex autōn tōn chrēsmōn mathein, diʼ hōn authis ho kyrios pros ton Iōb ta peri tou diabolou hōs peri drakontos diiōn epecheirei ‟ou hoti hētoimastai moi?”

How could a soul clothed in flesh and the eyes of mortals behold the supreme God beyond the universe, the unchangeable and unbegotten being, unless we say that here too God the Word, variously shown to be Lord, is clearly present, coming down from his own greatness? As one can learn from the oracles themselves, in which the Lord again, discussing with Job the devil as a dragon, went on: “Do you not [fear] that it has been prepared for me?”

Job 41:10 (41:2 LXX) (quotation, low confidence)

Notes and citation

Summary: Job could not have seen the invisible Father, so the one he saw was the Word, who also speaks of the devil as a dragon.

The quotation is from the Septuagint of Job’s dragon passage (Job 41:2 LXX, 41:10 in English numbering), where the full text is “Do you not fear, because it has been prepared for me?”; the verb has dropped out of the digital text.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.20.7 (Dindorf 3:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-7). (abbreviation not yet checked)

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5.20.8Dindorf 3:341

δράκοντα γὰρ ποίῳ κυρίῳ προσήκει νομίζειν ἢ τῷ θεῷ λόγῳ καὶ σωτῆρι ἡμῶν; ὃς τὸν ἄρχοντα τοῦ αἰῶνος τούτου πάλαι πρότερον πολιορκοῦντα τὸ τῶν ἀνθρώπων γένος καθεῖλε, λύσας τὰς ὠδῖνας τοῦ θανάτου, ὁ καὶ αὐτὸς παρίστησι φήσας ‟ἦλθες δʼ ἐπὶ πηγὴν θαλάσσης, δὲ ἴχνεσιν ἀβύσσου περιεπάτησας· ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλωροὶ Ἅιδου ἰδόντες σε ἔπτηξαν.”

drakonta gar poiǭ kyriǭ prosēkei nomizein ē tǭ theǭ logǭ kai sōtēri hēmōn? hos ton archonta tou aiōnos toutou palai proteron poliorkounta to tōn anthrōpōn genos katheile, lysas tas ōdinas tou thanatou, ho kai autos paristēsi phēsas ‟ēlthes dʼ epi pēgēn thalassēs, de ichnesin abyssou periepatēsas; anoigontai de soi phobǭ pylai thanatou, pylōroi Haidou idontes se eptēxan.”

For to what Lord is it fitting to attribute the dragon but to God the Word and our Savior? He overthrew the ruler of this age, who had long besieged the human race, loosing the pangs of death; as he himself shows when he says: “Did you come to the spring of the sea, and walk in the tracks of the deep? Do the gates of death open to you in fear, and did the gatekeepers of Hades cower when they saw you?”

John 12:31 (allusion, medium confidence) · Acts 2:24 (allusion, high confidence) · Job 38:16–17 (quotation, high confidence)

Notes and citation

Summary: The Lord who masters the dragon is the Savior, who conquered the devil and death.

“The ruler of this age” echoes John 12:31; “loosing the pangs of death” echoes Acts 2:24. The quotation is Job 38:16–17 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.20.8 (Dindorf 3:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-8). (abbreviation not yet checked)

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5.20.9Dindorf 3:341–342

ταῦτα δὲ εἰκότως πρὸς τὸν Ἰὼβ μετὰ τὸν μέγαν πειρασμὸν, ὃν ὑπέμεινε, καὶ ἀγῶνα, διδάσκων αὐτὸν ὅτι ὑπὲρ μέρους ἠγώνισται, τοὐ μείζονος καὶ κραταιοτέρου πολέμου καὶ ἀγῶνος αὐτῷ τῷ κυρίῳ πεφυλαγμένου κατὰ τὸν καιρὸν τῆς εἰς τὸν θάνατον αὐτοῦ παρουσίας. Ἀπὸ τοῦ ABBREV Ψαλμοῦ. Ὡς δύο κυρίους καὶ ὁ προκείμενος οἶδε Ψαλμός.

tauta de eikotōs pros ton Iōb meta ton megan peirasmon, hon hypemeine, kai agōna, didaskōn auton hoti hyper merous ēgōnistai, tou meizonos kai krataioterou polemou kai agōnos autǭ tǭ kyriǭ pephylagmenou kata ton kairon tēs eis ton thanaton autou parousias. Apo tou ABBREV Psalmou. Hōs dyo kyrious kai ho prokeimenos oide Psalmos.

He rightly said these things to Job after the great trial and contest he had endured, teaching him that he had contended only in part, the greater and mightier war and contest being reserved for the Lord himself at the time of his coming into death. From Psalm [90]. How the present Psalm too knows two Lords.

Notes and citation

Summary: Job’s trial was a partial contest, the greater one reserved for Christ’s death; the next heading introduces Psalm 91.

The last sentence is a chapter heading; the psalm number is missing in the digital text (“ABBREV”). The psalm is Eusebius’s 90, English Psalm 91.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.20.9 (Dindorf 3:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-20-9). (abbreviation not yet checked)

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preface 5, chapter 21

5.21.1Dindorf 3:342

“ Ὅτι σὺ, κύριε, ἐλπίς μου, τὸν ὕψιστον ἔθου καταφυγήν σου. οὐ προσελεύσεται πρός σε κακὰ, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου. ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, ἐπὶ χειρῶν ἀροῦσί σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα.”

“ Hoti sy, kyrie, elpis mou, ton hypsiston ethou kataphygēn sou. ou proseleusetai pros se kaka, kai mastix ouk engiei tǭ skēnōmati sou. hoti tois angelois autou enteleitai peri sou, epi cheirōn arousi se, mē pote proskopsę̄s pros lithon ton poda sou. epi aspida kai basiliskon epibēsę̄, kai katapatēseis leonta kai drakonta.”

“For you, O Lord, are my hope; you have made the Most High your refuge. No evil shall come near you, and no scourge shall approach your dwelling. For he will command his angels concerning you, to keep you; on their hands they will bear you up, lest you strike your foot against a stone. You will tread on the asp and the basilisk, and trample the lion and the dragon.”

Ps 91:9–13 (90:9-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 91 speaks of one whose refuge is the Most High.

The quotation is Ps 91:9–13 (90:9–13 LXX), shortened.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.21.1 (Dindorf 3:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-21-1). (abbreviation not yet checked)

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5.21.2Dindorf 3:342

Ταύταις ὁ διάβολος ἐν τῷ κατὰ τοῦ σωτῆρος ἡμῶν πειρασμῷ κέχρηται ταῖς λέξεσιν. ὅρα δὴ οὖν τίνα τρόπον ὁ Ψαλμὸς πρὸς αὐτὸν τὸν κύριόν φησιν ‟ὅτι σὺ, κύριε, ἐλπίς μου, τὸν ὕψιστον ἔθου καταφυγήν σου. σὺ γὰρ αὐτὸς, φησὶν, ἡ ἐμὴ ἐλπὶς, ὦ κύριε, μείζονα σαυτοῦ τὸν θεὸν αὐτὸν τὸν ὕψιστον καὶ ἐπὶ πάντων καὶ σαυτοῦ πατέρα καταφυγὴν ἔθου· διʼ ὃν οὐ προσελεύσεται πρὸς σὲ κακὰ, πρὸς σὲ τὸν ἐμὸν κύριον, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου.”

Tautais ho diabolos en tǭ kata tou sōtēros hēmōn peirasmǭ kechrētai tais lexesin. hora dē oun tina tropon ho Psalmos pros auton ton kyrion phēsin ‟hoti sy, kyrie, elpis mou, ton hypsiston ethou kataphygēn sou. sy gar autos, phēsin, hē emē elpis, ō kyrie, meizona sautou ton theon auton ton hypsiston kai epi pantōn kai sautou patera kataphygēn ethou; diʼ hon ou proseleusetai pros se kaka, pros se ton emon kyrion, kai mastix ouk engiei tǭ skēnōmati sou.”

The devil used these words in the temptation of our Savior. See, then, how the Psalm says to the Lord himself, “For you, O Lord, are my hope; you have made the Most High your refuge.” “For you yourself,” it says, “are my hope, O Lord; you have made God himself, the Most High over all, greater than yourself and your own Father, your refuge; because of him no evil shall come near you, to you my Lord, and no scourge shall approach your dwelling.”

Matt 4:6 (allusion, high confidence) · Ps 91:9–10 (90:9-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The devil quoted this psalm to Jesus; it addresses the Lord whose refuge is the Most High, his greater Father.

The devil’s use of Ps 91 is Matt 4:6. The paraphrase is Eusebius’s own and calls the Father “greater than yourself.”

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.21.2 (Dindorf 3:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-21-2). (abbreviation not yet checked)

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5.21.3Dindorf 3:342–343

κἂν γὰρ ἀσεβεῖς ἄνδρες ἐπιχειρήσωσι ἐνανθρωπήσαντά σε μαστίζειν κἂν τῷ θανάτῳ παραδιδόναι, ἀλλʼ οὔτι γε ἡ ἐκ θεοῦ μάστιξ τῷ σῷ προσεγγιεῖ σκηνώματι, τοῦτʼ ἔστι σώματι, ὃ δηλονότι διʼ ἡμᾶς ἐνανθρωπήσας περιβέβλησαι. τούτοις ἀκολούθως ἐφαρμόσεις αὐτῷ τὰ διʼ ὅλου τοῦ Ψαλμοῦ δηλούμενα, ἃ καὶ αὐτοὶ κατὰ τὸν οἰκεῖον καιρὸν ἐπιθεωρήσομεν. Ἀπὸ τοῦ Ὠσηέ. Περὶ τοῦ θεοῦ λόγου καὶ τοῦ πατρὸς ὡς περὶ κυρίου.

kan gar asebeis andres epicheirēsōsi enanthrōpēsanta se mastizein kan tǭ thanatǭ paradidonai, allʼ outi ge hē ek theou mastix tǭ sǭ prosengiei skēnōmati, toutʼ esti sōmati, ho dēlonoti diʼ hēmas enanthrōpēsas peribeblēsai. toutois akolouthōs epharmoseis autǭ ta diʼ holou tou Psalmou dēloumena, ha kai autoi kata ton oikeion kairon epitheōrēsomen. Apo tou Ōsēe. Peri tou theou logou kai tou patros hōs peri kyriou.

For even if impious men try to scourge you when you have become man, and hand you over to death, yet the scourge from God will not approach your dwelling, that is, the body which you have put on for our sake when you became man. Consistently with this you will apply to him what is shown through the whole Psalm, which we too shall examine at the proper time. From Hosea. Concerning God the Word, and the Father as Lord.

Notes and citation

Summary: No divine punishment will touch Christ’s body, his “dwelling”; the next heading introduces Hosea.

The last sentence is a chapter heading.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.21.3 (Dindorf 3:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-21-3). (abbreviation not yet checked)

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preface 5, chapter 22

5.22.1Dindorf 3:343

"οὑ μὴ ἐγκαταλείψω τοῦ ἐξαλειφθῆναι τὸν ἱακὼβ,, ὅτι θεὸς ἐγώ εἰμι, καὶ οὐκ ἄνθρωπος ἐν σοὶ ἅγιος, καὶ οὐκ εἰσελεύσομαι εἰς πόλιν· ὀπίσω κυρίου πορεύσομαι.” Ταῦτα καὶ διὰ τούτων ὁ θεὸς λόγος ἐνανθρωπήσας πρὸς τοὺς ἄνθρωπον αὐτὸν ἅγιον, ἀλλʼ οὐ θεὸν εἶναι ὁμολογοῦντας, θεὸς ἐγώ εἰμι, φησὶ, καὶ οὐκ ἄνθρωπος ἐν σοὶ ἅγιος.

"hou mē enkataleipsō tou exaleiphthēnai ton hiakōb,, hoti theos egō eimi, kai ouk anthrōpos en soi hagios, kai ouk eiseleusomai eis polin; opisō kyriou poreusomai.” Tauta kai dia toutōn ho theos logos enanthrōpēsas pros tous anthrōpon auton hagion, allʼ ou theon einai homologountas, theos egō eimi, phēsi, kai ouk anthrōpos en soi hagios.

“I will not forsake Jacob so that he is blotted out; for I am God, and not a man, holy in you; and I will not enter into a city. I will walk after the Lord.” By these words too God the Word, having become man, says to those who confess him to be a holy man but not God: I am God, and not a man holy in you.

Hos 11:9–10 (quotation, high confidence)

Notes and citation

Summary: In Hosea the Word says, “I am God, and not a man,” answering those who call him only a holy man.

The quotation is Hos 11:9–10 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.22.1 (Dindorf 3:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-22-1). (abbreviation not yet checked)

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5.22.2Dindorf 3:343

εἶτα θεὸν αὑτὸν εἰπὼν τὸν ἐπὶ πάντων κύριον καὶ θεὸν καὶ πατέρα αὑτοῦ δηλοῖ, ἐπιλέγων ὀπίσω κυρίου πορεύσομαι." τὸ δὲ “ οὐκ εἰσελεύσομαι εἰς πόλιν " ἀρνουμένου ἂν εἴη τὴν κοινὴν καὶ δημώδη ἀνθρώπων πολιτείαν, ἧς καὶ τοὺς ἰδίους μαθητὰς ἀποτρέπων φησὶν “εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε καὶ εἰς πόλιν Σαμαρειτῶν μὴ είσέλθητε.” Ἀμώς. ὑοῦ Ἀμώς. Περὶ τοῦ σωτῆρος ἡμῶν ὡς περὶ κυρίου, καὶ τοῦ πατρὸς ὡς περὶ θεοῦ, καὶ τῆς Ἰουσαίων ἔθνους καταστροφῆς.

eita theon hauton eipōn ton epi pantōn kyrion kai theon kai patera hautou dēloi, epilegōn opisō kyriou poreusomai." to de “ ouk eiseleusomai eis polin " arnoumenou an eiē tēn koinēn kai dēmōdē anthrōpōn politeian, hēs kai tous idious mathētas apotrepōn phēsin “eis hodon ethnōn mē apelthēte kai eis polin Samareitōn mē eiselthēte.” Amōs. hyou Amōs. Peri tou sōtēros hēmōn hōs peri kyriou, kai tou patros hōs peri theou, kai tēs Iousaiōn ethnous katastrophēs.

Then, having said that he is God, he shows the Lord over all, his God and Father, adding, “I will walk after the Lord.” And “I will not enter into a city” would be the words of one refusing the common and popular life of men, from which he turned his own disciples too, saying, “Do not go into the way of the nations, and do not enter a city of the Samaritans.” From Amos. Concerning our Savior as Lord, and the Father as God, and the overthrow of the Jewish nation.

Hos 11:10 (quotation, high confidence) · Matt 10:5 (quotation, high confidence)

Notes and citation

Summary: The speaker walks after the Lord, his Father, and refuses ordinary city life, as Jesus told his disciples; the next heading introduces Amos.

The quotation is Matt 10:5. The digital text repeats the heading word (“Ἀμώς. ὑοῦ Ἀμώς”). The last sentence is a chapter heading; the reference to the overthrow of the Jewish nation is Eusebius’s own.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.22.2 (Dindorf 3:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-22-2). (abbreviation not yet checked)

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preface 5, chapter 23

5.23.1Dindorf 3:343

“ Κατέστρεψα ὑμᾶς καθὼς κατέστρεψεν ὁ θεὸς Σόδομα καὶ Γόμορρα, καὶ ἐγένεσθε ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός. καὶ οὐδʼ οὕτως ἐπεστρέψατε πρός με, λέγει κύριος.” Κἀνταῦθα αὐτὸς ὁ κύριος θεόν τινά φησι τὴν ἐπὶ Σοδόμων καταστροφὴν πεποιηκέναι, ἕτερος ὢν δηλαδὴ τοῦ πρὸς αὐτοῦ δηλουμένου.

“ Katestrepsa hymas kathōs katestrepsen ho theos Sodoma kai Gomorra, kai egenesthe hōs dalos exespasmenos ek pyros. kai oudʼ houtōs epestrepsate pros me, legei kyrios.” Kantautha autos ho kyrios theon tina phēsi tēn epi Sodomōn katastrophēn pepoiēkenai, heteros ōn dēladē tou pros autou dēloumenou.

“I overthrew you as God overthrew Sodom and Gomorrah, and you became like a brand plucked from the fire; and even so you did not return to me, says the Lord.” Here too the Lord himself says that some God made the overthrow of Sodom, clearly being other than the one he speaks of.

Amos 4:11 (quotation, high confidence)

Notes and citation

Summary: In Amos the Lord speaks of God overthrowing Sodom, implying another divine person.

The quotation is Amos 4:11 (LXX).

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.23.1 (Dindorf 3:343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-23-1). (abbreviation not yet checked)

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5.23.2Dindorf 3:343–344

καὶ ἐν τῇ ἐπὶ Σοδόμων δὲ καταστροφῇ δύο κύριοι παρίστανται, ὅτε ἔβρεξεν ὁ κύριος πῦρ παρὰ κυρίου ἐπὶ Σόδομα καὶ Γόμορρα. ὁποίαν τοιγαροῦν, φησὶ, διὰ τἀς εκτόπους δυσσεβείας ὑπέμεινε καταστροφὴν τὰ Σόδομα, τοιαῦτα καὶ ὑμεῖς, ὦ οὗτοι, πείσεσθε, καὶ οὐδʼ οὕτως ἐπεστρέψατε πρός με. σύνηθες δὲ τῇ γραφῇ τὸ μέλλον ὡς παρεληλυθὸς δηλοῦν. ὥστε καὶ τὰ παρόντα ὁμοίως χρὴ νοεῖν, ἀντὶ μὲν τοῦ καταστρέψω μέλλοντος τοῦ παρῳχημένου εἰρημένου τοῦ κατέστρεψα, ἀντὶ δὲ τοῦ ἐπιστραφήσεσθε τοῦ ἐπεστρέψατε κειμένου.

kai en tę̄ epi Sodomōn de katastrophę̄ dyo kyrioi paristantai, hote ebrexen ho kyrios pyr para kyriou epi Sodoma kai Gomorra. hopoian toigaroun, phēsi, dia tas ektopous dyssebeias hypemeine katastrophēn ta Sodoma, toiauta kai hymeis, ō houtoi, peisesthe, kai oudʼ houtōs epestrepsate pros me. synēthes de tę̄ graphę̄ to mellon hōs parelēlythos dēloun. hōste kai ta paronta homoiōs chrē noein, anti men tou katastrepsō mellontos tou parǭchēmenou eirēmenou tou katestrepsa, anti de tou epistraphēsesthe tou epestrepsate keimenou.

And in the overthrow of Sodom two Lords appear, when the Lord rained fire from the Lord upon Sodom and Gomorrah. “Such an overthrow,” he says, “as Sodom suffered for its monstrous impieties, you too, O people, will suffer; and even so you did not return to me.” It is Scripture’s custom to show the future as past; so the present words should be understood in the same way: “I overthrew,” in the past, is said instead of the future, “I will overthrow,” and “you did not return” stands instead of “you will not return.”

Gen 19:24 (allusion, high confidence) · Amos 4:11 (allusion, high confidence)

Notes and citation

Summary: Genesis 19 shows two Lords; Amos’s past tenses are prophetic futures.

The allusion is Gen 19:24. The digital text reads ἐπεφτρέψατε for ἐπεστρέψατε.

Notes on the original text

Digital text corrected (OCR: φ for σ): ἐπεφτρέψατε → ἐπεστρέψατε.

Topics: Trinity, Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 5.23.2 (Dindorf 3:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-23-2). (abbreviation not yet checked)

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5.23.3Dindorf 3:344

ταῦτα δὲ πρὸς τὸ Ἰουδαίων ἔθνος ἀποτείνεται, ἃ καὶ οὐδʼ ἄλλοτε ἢ μετὰ τὴν κατὰ τοῦ σωτῆρος ἡμῶν ἐπιβουλὴν εἰς αὐτοὺς ἐπληροῦτο. ὁ γοῦν ἱερὸς αὐτῶν καὶ τὸ πρὶν ἅγιος τόπος εἰς τοῦτο νῦν περιῆλθεν, ὡς κατὰ μηδὲν τῆς Σοδόμων καταστροφῆς ἀποδεῖν. πλὴν ὅμως καίπερ ἀκόλουθα τῇ προρρήσει πεπονθότες, οὔπω καὶ εἰς δεῦρο τὴν πρὸς τὸν Χριστὸν τοῦ θεοῦ, διʼ ὃν ταῦτα πεπόνθασιν, ἐπιστροφὴν ἐποιήσαντο· ὡς εἰκότως καὶ τοῦτο διὰ τῆς ἐν χερσὶ θεσπίζεσθαι προφητείας λεγούσης καὶ οὐδʼ ὣς ἐπεστρέψατε πρός με, λέγει κύριος.” Ἀπὸ τοῦ Ἀβδίου. Περὶ τῶν δύο κυρίων, πατρὸς καὶ τῆς τῶν ἐθνῶν κλήσεως.

tauta de pros to Ioudaiōn ethnos apoteinetai, ha kai oudʼ allote ē meta tēn kata tou sōtēros hēmōn epiboulēn eis autous eplērouto. ho goun hieros autōn kai to prin hagios topos eis touto nyn periēlthen, hōs kata mēden tēs Sodomōn katastrophēs apodein. plēn homōs kaiper akoloutha tę̄ prorrēsei peponthotes, oupō kai eis deuro tēn pros ton Christon tou theou, diʼ hon tauta peponthasin, epistrophēn epoiēsanto; hōs eikotōs kai touto dia tēs en chersi thespizesthai prophēteias legousēs kai oudʼ hōs epestrepsate pros me, legei kyrios.” Apo tou Abdiou. Peri tōn dyo kyriōn, patros kai tēs tōn ethnōn klēseōs.

These words are directed at the Jewish nation, and were fulfilled on them at no other time than after the plot against our Savior. Their holy place, formerly sacred, has now come to such a state that it falls short in nothing of the overthrow of Sodom. And yet, though they have suffered as the prediction said, they have not even to this day turned to the Christ of God, because of whom they suffered these things; so that this too is rightly prophesied by the prophecy before us, which says, “And even so you did not return to me, says the Lord.” From Obadiah. Concerning the two Lords, the Father [and the Son], and the calling of the nations.

Amos 4:11 (quotation, high confidence)

Notes and citation

Summary: Eusebius applies Amos’s threat to the destruction of Jerusalem after the rejection of Jesus; the next heading introduces Obadiah.

Eusebius interprets the ruin of Jerusalem as a consequence of the Jewish rejection of Christ; translated as written. The heading appears to have lost the words “and the Son.”

Cite (SBL): Eusebius, Dem. ev. 5.23.3 (Dindorf 3:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-23-3). (abbreviation not yet checked)

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preface 5, chapter 24

5.24.1Dindorf 3:344–345

"Ὅρασις Ἀβδίου. τάδε λέγει κύριος τῇ Ἰδουμαίᾳ, ἀκοὴν ἤκουσα παρὰ κυρίου, καὶ περιοχὴν εἰς τὰ ἔθνη ἐξαπέστειλε. κύριος ὁ θεὸς ἀκοὴν ἤκουσε παρὰ κυρίου. καὶ αὕτη δὲ ἦν περὶ τῆς τῶν ἐθνῶν κλήσεως. Ἀπὸ τοῦ Ζαχαρίου. Ως ὁ θεὸς λόγος κύριος ὢν πρὸς τοῦ μείζονος ἀπεστάλθαι ὁμολογεῖ κυρίου.

"Horasis Abdiou. tade legei kyrios tę̄ Idoumaią, akoēn ēkousa para kyriou, kai periochēn eis ta ethnē exapesteile. kyrios ho theos akoēn ēkouse para kyriou. kai hautē de ēn peri tēs tōn ethnōn klēseōs. Apo tou Zachariou. Ōs ho theos logos kyrios ōn pros tou meizonos apestalthai homologei kyriou.

“The vision of Obadiah. Thus says the Lord to Idumea: I have heard a report from the Lord, and he has sent out an encircling message to the nations.” The Lord God heard a report from the Lord; and this too concerned the calling of the nations. From Zechariah. How God the Word, being Lord, confesses that he was sent by the greater Lord.

Obad 1:1 (quotation, high confidence)

Notes and citation

Summary: In Obadiah the Lord hears a report from the Lord about the nations; the next heading introduces Zechariah.

The quotation is Obad 1 (LXX). The last sentence is a chapter heading.

Notes on the original text

Digital text corrected (joined words): ὁμολογεῖκυρίου → ὁμολογεῖ κυρίου.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.24.1 (Dindorf 3:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-24-1). (abbreviation not yet checked)

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preface 5, chapter 25

5.25.1Dindorf 3:345

‘‘Τάδε λέγει κύριος παντοκράτωρ, ὀπίσω δόξης ἀπέσταλκέ με ἐπὶ τὰ ἔθνη τὰ σκυλεύσαντα ὑμᾶς." εἶτʼ ἐπιφέρει μετὰ βραχέα λέγων καὶ γνώσεσθε ὅτι κύριος παντοκράτωρ ἀπέσταλκέ με. εἰ καὶ ὁ ἀποστέλλων κύριός ἐστι παντοκράτωρ, καὶ ὁ ἀπεστάλθαι λέγων ὡσαύτως, δύο ἄρα. σαφῶς δὲ ὁ ἀπεσταλμένος κύριος παντοκράτωρ ἐπὶ τὰ ἔθνη, φησὶν, ἀπέσταλκέ με.

‘‘Tade legei kyrios pantokratōr, opisō doxēs apestalke me epi ta ethnē ta skyleusanta hymas." eitʼ epipherei meta brachea legōn kai gnōsesthe hoti kyrios pantokratōr apestalke me. ei kai ho apostellōn kyrios esti pantokratōr, kai ho apestalthai legōn hōsautōs, dyo ara. saphōs de ho apestalmenos kyrios pantokratōr epi ta ethnē, phēsin, apestalke me.

“Thus says the Lord Almighty: After glory he has sent me to the nations that plundered you.” Then shortly after it adds: “And you shall know that the Lord Almighty has sent me.” If the one who sends is the Lord Almighty, and the one who says he was sent likewise, then there are two. And clearly the one sent is the Lord Almighty: “to the nations,” he says, “he has sent me.”

Zech 2:8–9 (2:12-Zech LXX) (quotation, high confidence)

Notes and citation

Summary: In Zechariah the Lord Almighty says the Lord Almighty sent him, so there are two.

The quotations are Zech 2:8–9 (2:12–13 LXX).

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.25.1 (Dindorf 3:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-25-1). (abbreviation not yet checked)

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preface 5, chapter 26

5.26.1Dindorf 3:345

“ Τέρπου καὶ εὐφραίνου θύγατερ Σιῶν, διότι ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει κύριος. καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονται αὐτῷ εἰς λαὸν, καὶ κατασκηνώσω ἐν μέσῳ σου, καὶ γνώσῃ ὅτι κύριος παντοκράτωρ ἐξαπέσταλκέ με πρός σε καὶ τὰ ἐξῆς. οἷς μεθʼ ἕτερα ἐπιλέγει " καὶ κατισχύσω αὐτοὺς ἐν κυρίῳ θεῷ αὐτῶν, καὶ ἐν τῷ ὀνόματι αὐτοῦ καυχήσονται, λέγει κύριος.”

“ Terpou kai euphrainou thygater Siōn, dioti idou egō erchomai kai kataskēnōsō en mesǭ sou, legei kyrios. kai katapheuxontai ethnē polla epi ton kyrion en tę̄ hēmerą ekeinę̄, kai esontai autǭ eis laon, kai kataskēnōsō en mesǭ sou, kai gnōsę̄ hoti kyrios pantokratōr exapestalke me pros se kai ta exēs. hois methʼ hetera epilegei " kai katischysō autous en kyriǭ theǭ autōn, kai en tǭ onomati autou kauchēsontai, legei kyrios.”

“Rejoice and be glad, daughter of Zion, for behold, I am coming and will dwell in your midst, says the Lord. And many nations will flee for refuge to the Lord on that day, and they will be his people, and I will dwell in your midst; and you shall know that the Lord Almighty has sent me to you,” and so on. After other things he adds: “And I will strengthen them in the Lord their God, and they will boast in his name, says the Lord.”

Zech 2:10–11 (2:14-Zech LXX) (quotation, high confidence) · Zech 10:12 (quotation, high confidence)

Notes and citation

Summary: Zechariah foretells the Lord coming to dwell in Zion and nations turning to the Lord.

The quotations are Zech 2:10–11 (2:14–15 LXX) and 10:12 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.26.1 (Dindorf 3:345; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-26-1). (abbreviation not yet checked)

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5.26.2Dindorf 3:345–346

Καὶ ταῦτα τοῖς προτέροις ὅμοια, τὴν τοῦ Χριστοῦ εἰς ἀνθρώπους παρουσίαν, καὶ τὴν γενομένην τῶν ἐθνῶν σωτήριον διʼ αὐτοῦ κλῆσιν ἀναφωνοῦντα. ἐγὼ μὲν οὖν αὐτὸς ὁ κύριος ἥξω, φησὶν, ἐπὶ δὲ τῇ ἐμῇ παρουσίᾳ οὐκέθʼ ὁ πάλαι ἰσραὴλ,, ἀλλʼ οὐδὲ ἓν μόνον ἐπὶ γῆς ἔθνος, ἔθνη δὲ πολλὰ καταφεύξονται ἐπὶ τὸν κρείττονα καὶ μέγαν κύριον, τὸν ἐμοῦ τε αὐτοῦ καὶ τῶν ὅλων θεὸν, ἐφʼ ὃν τὰ καταφεύγοντα ἔθνη τοσαύτης τεύξεται εὐεργεσίας, ὡς καὶ χρηματίσαι καὶ γενέσθαι λαὸν θεοῦ, κατοικῆσαί τε ἐν μέσῳ τῆς κα λουμένης θυγατρὸς Σιῶν. οὕτω δὲ τὴν ἐπὶ γῆς ἐκκλησίαν τοῦ θεοῦ, ὥσπερ τινὰ θυγατέρα τυγχάνουσαν τῆς ἐπουρανίου, τοῖς ἱεροῖς γράμμασι ἀποκαλεῖν φίλον.

Kai tauta tois proterois homoia, tēn tou Christou eis anthrōpous parousian, kai tēn genomenēn tōn ethnōn sōtērion diʼ autou klēsin anaphōnounta. egō men oun autos ho kyrios hēxō, phēsin, epi de tę̄ emę̄ parousią oukethʼ ho palai israēl,, allʼ oude hen monon epi gēs ethnos, ethnē de polla katapheuxontai epi ton kreittona kai megan kyrion, ton emou te autou kai tōn holōn theon, ephʼ hon ta katapheugonta ethnē tosautēs teuxetai euergesias, hōs kai chrēmatisai kai genesthai laon theou, katoikēsai te en mesǭ tēs ka loumenēs thygatros Siōn. houtō de tēn epi gēs ekklēsian tou theou, hōsper tina thygatera tynchanousan tēs epouraniou, tois hierois grammasi apokalein philon.

These words too, like the former, proclaim the coming of Christ among men and the saving calling of the nations that came about through him. “I myself, the Lord,” he says, “will come; and at my coming not the Israel of old, nor any one nation on earth, but many nations will flee for refuge to the greater and great Lord, the God of myself and of the universe; and the nations that flee to him will obtain such benefit as to be called and become the people of God, and to dwell in the midst of the one called daughter of Zion.” For it is the custom of the sacred writings to call the church of God on earth so, as a daughter of the heavenly one.

Zech 2:11 (2:15 LXX) (allusion, high confidence)

Notes and citation

Summary: The Lord will come and the nations will flee to the greater Lord, his God, and become God’s people in the church, the daughter of Zion.

The paraphrase is Eusebius’s own; he calls the Father “the greater and great Lord, the God of myself.”

Notes on the original text

Digital text corrected (OCR: dropped letter): τοῦ Χρισοῦ → τοῦ Χριστοῦ.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.26.2 (Dindorf 3:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-26-2). (abbreviation not yet checked)

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5.26.3Dindorf 3:346

ταύτʼ ἢν δὲ καὶ εὐαγγελίζεται τὸ φάσκον λόγιον, χαῖρε καὶ εὐφραίνου θύγατερ Σιῶν, διότι ἰδοὺ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου. ἐν μέσῳ γὰρ τῆς ἐκκλησίας τὸν θεὸν λόγον κατασκηνοῦν πεπιστεύκαμεν· ὡς γοῦν καὶ ἐπήγγελται φήσας ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας, ἴως τῆς συντελείας τοῦ αὐῦνος."

tautʼ ēn de kai euangelizetai to phaskon logion, chaire kai euphrainou thygater Siōn, dioti idou erchomai kai kataskēnōsō en mesǭ sou. en mesǭ gar tēs ekklēsias ton theon logon kataskēnoun pepisteukamen; hōs goun kai epēngeltai phēsas idou egō methʼ hymōn eimi pasas tas hēmeras, iōs tēs synteleias tou auynos."

This is what the oracle announces as good news: “Rejoice and be glad, daughter of Zion, for behold, I am coming and will dwell in your midst.” For we believe that God the Word dwells in the midst of the church, as he promised, saying, “Behold, I am with you all the days, until the end of the age,”

Zech 2:10 (2:14 LXX) (quotation, high confidence) · Matt 28:20 (quotation, high confidence)

Notes and citation

Summary: The Word dwells in the church, as Christ promised to be with his disciples always.

The quotations are Zech 2:10 (2:14 LXX) and Matt 28:20.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.26.3 (Dindorf 3:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-26-3). (abbreviation not yet checked)

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5.26.4Dindorf 3:346

καὶ ‘‘ὅπου δύο ἢ τρεῖς συνηγμένοι εἰσὶν εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν." ἐπειδὰν δὲ ἐγὼ, φησὶν, αὐτὸς ὁ κύριος ἐλθὼν κατασκηνώσω ἐν μέσῳ σου, μείζονα τότε γνῶσιν περὶ τοῦ θεοῦ τοὐ παντοκράτορος ἀναλήψῃ, ἐμοῦ τοῦ κυρίου τὴν αἰτίαν τῆς εἰς ἀνθρώπους ἀποστολῆς ἀνατιθέντος τῷ ἐξαποστείλαντί με πατρί.

kai ‘‘hopou dyo ē treis synēgmenoi eisin eis to emon onoma, ekei eimi en mesǭ autōn." epeidan de egō, phēsin, autos ho kyrios elthōn kataskēnōsō en mesǭ sou, meizona tote gnōsin peri tou theou tou pantokratoros analēpsę̄, emou tou kyriou tēn aitian tēs eis anthrōpous apostolēs anatithentos tǭ exaposteilanti me patri.

and, “Where two or three are gathered together in my name, there I am in their midst.” “When I, the Lord myself,” he says, “come and dwell in your midst, you will then receive greater knowledge about God Almighty, as I, the Lord, ascribe the cause of my mission to men to the Father who sent me.”

Matt 18:20 (quotation, high confidence)

Notes and citation

Summary: Christ’s presence in the church brings knowledge of the Father who sent him.

The quotation is Matt 18:20.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.26.4 (Dindorf 3:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-26-4). (abbreviation not yet checked)

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5.26.5Dindorf 3:346

γνώσῃ δὲ ὅτι κύριος παντοκράτωρ ἀπέσταλκέ με πρός σε. καὶ ἑξῆς περὶ ἑτέρου κυρίου καὶ θεοῦ ὧδέ πως αὐτὸς ὁ κύριος ἐπιλέγει " καὶ κατισχύσω αὐτοὺς ἐν κυρίῳ θεῷ αὐτῶν, καὶ ἐν τῷ ὀνόματι αὐτοῦ καυχήσονται, λέγει κύριος." τίνες δὲ ἂν εἶεν οἱ ἐν τῷ κυρίῳ καυχώμενοι;

gnōsę̄ de hoti kyrios pantokratōr apestalke me pros se. kai hexēs peri heterou kyriou kai theou hōde pōs autos ho kyrios epilegei " kai katischysō autous en kyriǭ theǭ autōn, kai en tǭ onomati autou kauchēsontai, legei kyrios." tines de an eien hoi en tǭ kyriǭ kauchōmenoi?

“And you shall know that the Lord Almighty has sent me to you.” And next the Lord himself adds, about another Lord and God: “And I will strengthen them in the Lord their God, and they will boast in his name, says the Lord.” Who would those be who boast in the Lord?

Zech 2:11 (2:15 LXX) (quotation, high confidence) · Zech 10:12 (quotation, high confidence)

Notes and citation

Summary: The Lord again speaks of another Lord in whom people will boast.

The quotations are Zech 2:11 (2:15 LXX) and 10:12 (LXX).

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.26.5 (Dindorf 3:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-26-5). (abbreviation not yet checked)

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preface 5, chapter 27

5.27.1Dindorf 3:346

Καὶ ἔδειξέ μοι κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου κυρίου. καὶ ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ, τοῦ ἀντικεῖσθαι αὐτῷ. καὶ εἶπε κύριος πρὸς τὸν διάβολον, ἐπιτιμήσαι κύριος ἐν σοὶ, διάβολε, καὶ ἐπιτιμήσαι κύριος ἐν σοὶ, ὁ ἐκλεξάμενος τὴν ἱερουσαλήμ."

Kai edeixe moi kyrios Iēsoun ton hierea ton megan, hestōta pro prosōpou angelou kyriou. kai ho diabolos heistēkei ek dexiōn autou, tou antikeisthai autǭ. kai eipe kyrios pros ton diabolon, epitimēsai kyrios en soi, diabole, kai epitimēsai kyrios en soi, ho eklexamenos tēn hierousalēm."

“And the Lord showed me Jesus the great priest standing before the face of the angel of the Lord; and the devil stood at his right hand to oppose him. And the Lord said to the devil, ‘The Lord rebuke you, devil; the Lord who chose Jerusalem rebuke you.’”

Zech 3:1–2 (quotation, high confidence)

Notes and citation

Summary: Zechariah 3: “The Lord rebuke you.”

The quotation is Zech 3:1–2 (LXX).

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.27.1 (Dindorf 3:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-27-1). (abbreviation not yet checked)

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5.27.2Dindorf 3:346–347

Πἀλιν καὶ ἐνταῦθα ὁ κύριος ἕτερον κύριον ἐπιτιμήσειν τῷ διαβόλῳ φησὶν, οὐκ αὐτὸς ὁ προσδια λεγόμενος κύριος ἐπιτιμῶν, ἀλλʼ ἑτέρου μνημονεύων κυρίου. διʼ ὧν ἡγοῦμαι σαφῶς παρίστασθαι τὴν περὶ τῶν δύο κυρίων, τοῦ πατρὸς καὶ θεοῦ τῶν ὅλων καὶ του μέτα ’τον πατέρα τὴν κάτα πάντων τῶν γεννητῶν Κυρείαν καὶ δεσποτείαν διειληφότος, ἀπόδειξιν. Ἀπὸ τοὐ Μαλαχίου. Ὡς ἄγγελον διαθήκης τὸν Χριστὸν, τὸν αὐτὸν δὲ καὶ κύριον ὁ παντοκράτωρ θεὸς ἀποκαλεῖ.

Palin kai entautha ho kyrios heteron kyrion epitimēsein tǭ diabolǭ phēsin, ouk autos ho prosdia legomenos kyrios epitimōn, allʼ heterou mnēmoneuōn kyriou. diʼ hōn hēgoumai saphōs paristasthai tēn peri tōn dyo kyriōn, tou patros kai theou tōn holōn kai tou meta ’ton patera tēn kata pantōn tōn gennētōn Kyreian kai despoteian dieilēphotos, apodeixin. Apo tou Malachiou. Hōs angelon diathēkēs ton Christon, ton auton de kai kyrion ho pantokratōr theos apokalei.

Here again the Lord says that another Lord will rebuke the devil: the Lord who is speaking does not rebuke him himself, but mentions another Lord. By this, I think, the proof about the two Lords is clearly set forth: the Father and God of the universe, and the one who after the Father has received lordship and mastery over all begotten things. From Malachi. How God Almighty calls the Christ angel of the covenant, and the same one Lord.

Zech 3:2 (allusion, high confidence)

Notes and citation

Summary: The Lord invokes another Lord, proving two Lords: the Father and the Son who rules all creation; the next heading introduces Malachi.

The last sentence is a chapter heading.

Topics: Trinity

Cite (SBL): Eusebius, Dem. ev. 5.27.2 (Dindorf 3:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-27-2). (abbreviation not yet checked)

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preface 5, chapter 28

5.28.1Dindorf 3:347

‟Ἰδοὺ ἐξαποστέλλω τὸν ἄγγελόν καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου μου, καὶ ἐξαίφνης ἥξει εἰς τὸν ναὸν κύριος, ὃν ὑμεῖς ζητεῖτε, καὶ ὁ ἄγγελος τῆς διαθήκης, ὃν ὑμεῖς θέλετε. ἰδοὺ ἔρχεται, λέγει κύριος παντοκράτωρ, καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ;”

‟Idou exapostellō ton angelon kai epiblepsetai hodon pro prosōpou mou, kai exaiphnēs hēxei eis ton naon kyrios, hon hymeis zēteite, kai ho angelos tēs diathēkēs, hon hymeis thelete. idou erchetai, legei kyrios pantokratōr, kai tis hypomenei hēmeran eisodou autou?”

“Behold, I send my angel, and he will survey the way before my face; and suddenly the Lord whom you seek will come to his temple, and the angel of the covenant whom you desire. Behold, he comes, says the Lord Almighty; and who will endure the day of his coming?”

Mal 3:1–2 (quotation, high confidence)

Notes and citation

Summary: Malachi 3 promises the Lord and the angel of the covenant.

The quotation is Mal 3:1–2 (LXX). The digital text reads ἐξαίνης for ἐξαίφνης.

Notes on the original text

Digital text corrected (OCR: dropped letter): ἐξαίνης → ἐξαίφνης.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.28.1 (Dindorf 3:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-28-1). (abbreviation not yet checked)

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5.28.2Dindorf 3:347

Ὅμοια καὶ ταῦτα τοῖς προτέροις. κύριος γὰρ αὐτὸς ὁ θεὸς ὁ παντοκράτωρ ἥξειν φησὶν εἰς τὸν ναὸν αὑτοῦ κύριον, περὶ ἑτέρου λέγων· δηλοῖ δὲ ἄρα τὸν θεὸν λόγον. μετὰ τοῦτο δὲ καὶ ἄγγελον τῆς διαθήκης ὀνομάζει, ὃν καὶ αὐτὸς ὁ παντοκράτωρ κύριος ἐξαποστέλλειν ἑαυτοῦ πρὸ προσώπου διδάσκει λέγων ‘ἰδοὺ ἐγὼ ἐξαποστέλλω ἄγγελόν μου πρὸ προσώπου μου.”

Homoia kai tauta tois proterois. kyrios gar autos ho theos ho pantokratōr hēxein phēsin eis ton naon hautou kyrion, peri heterou legōn; dēloi de ara ton theon logon. meta touto de kai angelon tēs diathēkēs onomazei, hon kai autos ho pantokratōr kyrios exapostellein heautou pro prosōpou didaskei legōn ‘idou egō exapostellō angelon mou pro prosōpou mou.”

These words are like the former. For the Lord himself, God Almighty, says that the Lord will come to his temple, speaking of another; so he means God the Word. After this he also names him angel of the covenant, whom the Lord Almighty himself teaches that he sends before his face, saying, “Behold, I send my angel before my face.”

Mal 3:1 (quotation, high confidence)

Notes and citation

Summary: God Almighty speaks of another Lord, the Word, who is also angel of the covenant.

The quotation is Mal 3:1 (LXX).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.28.2 (Dindorf 3:347; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-28-2). (abbreviation not yet checked)

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5.28.3Dindorf 3:347–348

τὸν αὐτὸν δὲ τοῦτον, ὃν ἄγγελόν μου ἀπεκάλεσε, πάλιν ἑξῆς κύριον ὀνομάζει ‟καὶ ἐξαίφνης ἥξει κύριος, ἐπιλέγων, καὶ ὁ ἄγγελος τῆς διαθήκης.” ἕνα δὲ καὶ τὸν αὐτὸν προειπὼν ἐπιφέρει ἰδοὺ ἔρχεται, καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ; τὴν δευτέραν καὶ ἔνδοξον παρουσίαν αὐτοῦ σημαίνων. ὁ ταῦτα δὲ πάντα θεσπίζων κύριός ἐστι παντοκράτωρ ὁ τῶν ὅλων θεός.

ton auton de touton, hon angelon mou apekalese, palin hexēs kyrion onomazei ‟kai exaiphnēs hēxei kyrios, epilegōn, kai ho angelos tēs diathēkēs.” hena de kai ton auton proeipōn epipherei idou erchetai, kai tis hypomenei hēmeran eisodou autou? tēn deuteran kai endoxon parousian autou sēmainōn. ho tauta de panta thespizōn kyrios esti pantokratōr ho tōn holōn theos.

And this same one whom he called “my angel” he again names Lord next, adding, “And suddenly the Lord will come, and the angel of the covenant.” And that one and the same is meant, he shows by adding, “Behold, he comes, and who will endure the day of his coming?”, signifying his second and glorious coming. The one prophesying all this is the Lord Almighty, the God of the universe.

Mal 3:1–2 (quotation, high confidence)

Notes and citation

Summary: The angel and the Lord are the same, and his coming in glory is the second coming.

“One and the same” renders ἕνα; the digital text reads ἴνα. The quotations are Mal 3:1–2 (LXX).

Notes on the original text

Digital text corrected (OCR: κ for ε; OCR: ἴνα for ἕνα): ἴνα δὲ καὶ τὸν αὐτὸν → ἕνα δὲ καὶ τὸν αὐτὸν; ἔρχκται → ἔρχεται.

Topics: Christology, Eschatology

Cite (SBL): Eusebius, Dem. ev. 5.28.3 (Dindorf 3:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-28-3). (abbreviation not yet checked)

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preface 5, chapter 29

5.29.1Dindorf 3:348

‟Καὶ ἀνατελεῖ τοῖς φοβουμένοις τὸ μου ἥλιος δικαιοσύνης, καὶ ἴασις ἔσται ἐν ταῖς πτέρυξιν αὐτοῦ.” Ὁ πολλάκις ὀνομασθεὶς κύριος καὶ θεὸς καὶ ἄγγελος καὶ ἀρχιστράτηγος, Χριστός τε καὶ ἱερεὺς, καὶ λόγος καὶ σοφία θεοῦ καὶ εἰκὼν νῦν αὐτὸς οὗτος ἥλιος κέκληται δικαιοσύνης. τοῦτον δὴ οὖν αὐτὸν ὁ γεννήσας πατὴρ οὐ τοῖς πᾶσιν, ἀλλὰ μόνοις τοῖς τὸ ὄνομα αὐτοῦ φοβουμένοις ἀνατελεῖν ἐπαγγέλλεται, γέρας αὐτοῖς τοῦ εἰς αὐτὸν φόβου διδοὺς τὸ φῶς τοῦ τῆς δικαιοσύνης ἡλίου. εἴη δʼ ἂν οὗτος ὁ θεὸς λόγος, ὁ εἰπὼν ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὅπερ ἦν φῶς τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.”

‟Kai anatelei tois phoboumenois to mou hēlios dikaiosynēs, kai iasis estai en tais pteryxin autou.” Ho pollakis onomastheis kyrios kai theos kai angelos kai archistratēgos, Christos te kai hiereus, kai logos kai sophia theou kai eikōn nyn autos houtos hēlios keklētai dikaiosynēs. touton dē oun auton ho gennēsas patēr ou tois pasin, alla monois tois to onoma autou phoboumenois anatelein epangelletai, geras autois tou eis auton phobou didous to phōs tou tēs dikaiosynēs hēliou. eiē dʼ an houtos ho theos logos, ho eipōn egō eimi to phōs tou kosmou; hoper ēn phōs to phōtizon panta anthrōpon erchomenon eis ton kosmon.”

“And for you who fear my name the sun of righteousness shall rise, and healing shall be in its wings.” The one often named Lord and God and angel and commander, Christ and priest, Word and Wisdom of God and image, is now himself called the sun of righteousness. The Father who begot him promises that he will rise not for all, but only for those who fear his name, giving them as the reward of their fear the light of the sun of righteousness. He would be God the Word, who said, “I am the light of the world”; who was “the light that enlightens every man coming into the world.”

Mal 4:2 (3:20 LXX) (quotation, high confidence) · John 8:12 (quotation, high confidence) · John 1:9 (quotation, high confidence)

Notes and citation

Summary: The Word, called by many names, is the sun of righteousness, rising for those who fear God.

The quotations are Mal 4:2 (3:20 LXX), John 8:12, and John 1:9. The digital text reads “τὸ μου” for “τὸ ὄνομά μου.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.29.1 (Dindorf 3:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-29-1). (abbreviation not yet checked)

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5.29.2Dindorf 3:348

τοῦτον δὴ οὑν, ἀλλʼ οὐ τὸν αἰσθητὸν, οὐδὲ τὸν προφανῆ τοῖς πᾶσι λογικοῖς τε καὶ ἀλόγοις ἥλιον, ἀλλὰ τὸν ἔνθεον καὶ νοερὸν καὶ πάσης ἀρετῆς καὶ δικαιοσύνης αἴτιον, μόνοις τοῖς φοβουμένοις αὐτὸν ἀνατελεῖν ἐπὶ τοῦ παρόντος ὁ θεός φησιν, ἀποκρύπτων αὐτὸν τῶν ἀναξίων. περὶ ὧν ἀλλαχόθι που λέγει ‟καὶ δύσεται ὁ ἥλιος ἐπὶ τοὺς προφήτας τοὺς πλανῶντας τὸν λαόν μου.” Ἀπὸ τοῦ Ἱερεμίου. Ὡς ὁ θεὸς λόγος κύριος ὢν κυρίω τῷ πατρὶ εὐχὴν ἀναπέμπει, τὴν τῶν ἐθνῶν ἐπιστροφὴν θεσπίζων.

touton dē houn, allʼ ou ton aisthēton, oude ton prophanē tois pasi logikois te kai alogois hēlion, alla ton entheon kai noeron kai pasēs aretēs kai dikaiosynēs aition, monois tois phoboumenois auton anatelein epi tou parontos ho theos phēsin, apokryptōn auton tōn anaxiōn. peri hōn allachothi pou legei ‟kai dysetai ho hēlios epi tous prophētas tous planōntas ton laon mou.” Apo tou Hieremiou. Hōs ho theos logos kyrios ōn kyriō tǭ patri euchēn anapempei, tēn tōn ethnōn epistrophēn thespizōn.

This one, then, not the sensible sun visible to all rational and irrational beings, but the divine and intellectual sun, cause of all virtue and righteousness, God says here will rise only for those who fear him, hiding him from the unworthy; of whom he says elsewhere, “And the sun shall set upon the prophets who lead my people astray.” From Jeremiah. How God the Word, being Lord, sends up a prayer to the Lord, the Father, prophesying the conversion of the nations.

Mic 3:5–6 (quotation, medium confidence)

Notes and citation

Summary: The spiritual sun rises only for the God-fearing and sets on false prophets; the next heading introduces Jeremiah.

The quotation is Mic 3:5–6 (LXX), loosely. The last sentence is a chapter heading.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.29.2 (Dindorf 3:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-29-2). (abbreviation not yet checked)

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preface 5, chapter 30

5.30.1Dindorf 3:348–349

‟Κύριε ἡ ἰσχύς μου καὶ βοήθειά μου καὶ καταφυγή μου ἐν ἡμέρᾳ θλίψεως, πρὸς σὲ ἔθνη ἥξουσιν ἀπʼ ἐσχάτου τῆς γῆς, καὶ ἐροῦσιν ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλεια. εἰ ποιήσει αὑτῷ ἄνθρωπος θεοὺς, καὶ οὗτοι οὐκ εἰσὶ θεοὶ, διὰ τοῦτο ἰδοὺ ἐγὼ δηλώσω αὐτοῖς ἐν τῷ καιρῷ τούτῳ τὴν χεῖρά μου, καὶ γνωριῶ αὐτοῖς τὴν δύναμίν μου, καὶ γνώσονται ὅτι ἐγὼ κύριος.”

‟Kyrie hē ischys mou kai boētheia mou kai kataphygē mou en hēmerą thlipseōs, pros se ethnē hēxousin apʼ eschatou tēs gēs, kai erousin hōs pseudē ektēsanto hoi pateres hēmōn eidōla, kai ouk estin en autois ōpheleia. ei poiēsei hautǭ anthrōpos theous, kai houtoi ouk eisi theoi, dia touto idou egō dēlōsō autois en tǭ kairǭ toutǭ tēn cheira mou, kai gnōriō autois tēn dynamin mou, kai gnōsontai hoti egō kyrios.”

“O Lord, my strength and my help and my refuge in the day of affliction, to you the nations will come from the end of the earth, and will say, ‘How false were the idols our fathers acquired, and there is no profit in them. If a man makes gods for himself, these are not gods.’ Therefore, behold, I will show them at this time my hand, and I will make known to them my power, and they will know that I am the Lord.”

Jer 16:19–21 (quotation, high confidence)

Notes and citation

Summary: Jeremiah foresees the nations abandoning their idols and coming to the Lord.

The quotation is Jer 16:19–21 (LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 5.30.1 (Dindorf 3:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-30-1). (abbreviation not yet checked)

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5.30.2Dindorf 3:349

Κύριος ἑτέρῳ εὔχεται κυρίῳ, τῷ πατρὶ δηλαδὴ καὶ θεῷ τῶν ὅλων, ἐν οἶς ἀρχόμενός φησι " κύριε ἰσχύς μου” καὶ τὰ ἐξῆς. σαφῶς δὲ τὴν τῶν ἐθνῶν ἐκ τῆς πολυπλανοῦς εἰδωλολατρίας ἐπὶ τὴν εἰς τὸν θεὸν εὐσέβειαν μεταβολὴν θεσπίζει. καὶ αὕτη δὲ ἡ προφητεία μετὰ τὴν εἰς ἀνθρώπους τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίαν ἐναργέστατα δείκνυται πεπληρωμένη.

Kyrios heterǭ euchetai kyriǭ, tǭ patri dēladē kai theǭ tōn holōn, en ois archomenos phēsi " kyrie ischys mou” kai ta exēs. saphōs de tēn tōn ethnōn ek tēs polyplanous eidōlolatrias epi tēn eis ton theon eusebeian metabolēn thespizei. kai hautē de hē prophēteia meta tēn eis anthrōpous tou sōtēros hēmōn Iēsou Christou parousian enargestata deiknytai peplērōmenē.

The Lord prays to another Lord, clearly the Father and God of the universe, when he begins, “O Lord, my strength,” and what follows. And he clearly prophesies the change of the nations from much-deceiving idolatry to piety toward God. This prophecy too is shown most plainly to have been fulfilled after the coming of our Savior Jesus Christ among men.

Jer 16:19 (allusion, high confidence)

Notes and citation

Summary: The Lord prays to the Father, and the conversion of the nations he foretold followed Christ’s coming.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.30.2 (Dindorf 3:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-30-2). (abbreviation not yet checked)

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5.30.3Dindorf 3:349

Ἀλλὰ γὰρ διʼ ὅλων τριάκοντα προφητικῶν κεφαλαίων δεύτερον θεὸν μετὰ τὸν ἀνωτάτω καὶ ἐπὶ πᾶσι τὸν σωτῆρα καὶ κύριον ἡμῶν τὸν τοῦ θεοῦ λόγον εἶναι μεμαθηκότες ἐφʼ ἑτέραν τῆς κατὰ αὐτὸν οἰκονομίας ὑπόθεσιν μεταβησόμεθα, αὐτὸν δὴ τοῦτον θεὸν εἰς ἀνθρώπους ἐλεύσεσθαι δεῖν ἐκ τῶν αὐτῶν παρὰ Ἑβραίοις ἱερῶν βίβλων συστήσοντες.

Alla gar diʼ holōn triakonta prophētikōn kephalaiōn deuteron theon meta ton anōtatō kai epi pasi ton sōtēra kai kyrion hēmōn ton tou theou logon einai memathēkotes ephʼ heteran tēs kata auton oikonomias hypothesin metabēsometha, auton dē touton theon eis anthrōpous eleusesthai dein ek tōn autōn para Hebraiois hierōn biblōn systēsontes.

But having learned through thirty prophetic chapters in all that our Savior and Lord, the Word of God, is a second God after the supreme God over all, we shall pass to another subject of his dispensation, establishing from the same sacred books of the Hebrews that this very God had to come among men.

Notes and citation

Summary: Having shown from thirty prophecies that the Word is a second God after the Father, Eusebius turns to prophecies of his coming among men.

Eusebius sums up Book 5 by calling the Word “a second God after the supreme God” (δεύτερον θεὸν μετὰ τὸν ἀνωτάτω).

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 5.30.3 (Dindorf 3:349; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-5-30-3). (abbreviation not yet checked)

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preface 6, chapter 0

6.0.1Dindorf 3:349–350

Σαφῶς ἐν τῷ πέμπτῳ συγγράμματι τῆς Εὐαγγελικῆς Ἀποδείξεως ὡρισμένου τοῦ περὶ πατρὸς καὶ υἱοῦ λόγου 5 καὶ θεοῦ μὲν ἑνὸς τοῦ ἐπὶ πάντων ὡμολογημένου, δευτέρας δὲ μετʼ αὐτὸν ἀποδειχθείσης οὐσίας ἡγουμένης τῶν γεννητῶν ἁπάντων, ἣν σοφίαν θεοῦ πσωτότοκον, μονογενῆ τε νἱὸν, καὶ θεὸν ἐκ θεοῦ, μεγάλης τε βουλῆς ἄγγελον, καὶ τῶν κατʼ οὐρανὸν στρατιῶν ἄρκοντα, καὶ τοῦ πατρὸς ὑρουσγὸν, ναὶ μὴν καὶ κὺριον τῶν ὄλων, καὶ θεοῦ λόγον καὶ θεοῦ σύναμιν, οἱ θεῖοι προηγόρευον λόγοι, εἰ φανεῖεν ἐπὶ τοῦ παρόντος αἱ προφητικαὶ μαρτυρίαι θεὸν εἰς ἀνθρώπους ἀφίξεσθαι μέλλοντα προαναφωνοῦσαι, παντί τῳ δῆον ἐπὶ τὶνα χρὴ τὴν ἀναφορὰν τοῦ σημαινομένου ποιεῖσθαι, ὄρε μάλιστα διὰ τῶν πρόσθεν ἐν ἀνθρώπον μορφῇ καὶ σχήματιτοῖς ἀμφὶ τὸν Ἀβραάμ θεοφιλέσιν ὁ θεὸς λόγος ἐπʼ ὀνόματος κυσίου καὶ θεοῦ πέφηνε τὰς ςἰς ἀνθρώρους ὀπτασίας πεποιημένος.

Saphōs en tǭ pemptǭ syngrammati tēs Euangelikēs Apodeixeōs hōrismenou tou peri patros kai huiou logou 5 kai theou men henos tou epi pantōn hōmologēmenou, deuteras de metʼ auton apodeichtheisēs ousias hēgoumenēs tōn gennētōn hapantōn, hēn sophian theou psōtotokon, monogenē te nion, kai theon ek theou, megalēs te boulēs angelon, kai tōn katʼ ouranon stratiōn arkonta, kai tou patros hyrousgon, nai mēn kai kyrion tōn olōn, kai theou logon kai theou synamin, hoi theioi proēgoreuon logoi, ei phaneien epi tou parontos hai prophētikai martyriai theon eis anthrōpous aphixesthai mellonta proanaphōnousai, panti tǭ dēon epi tina chrē tēn anaphoran tou sēmainomenou poieisthai, ore malista dia tōn prosthen en anthrōpon morphę̄ kai schēmatitois amphi ton Abraam theophilesin ho theos logos epʼ onomatos kysiou kai theou pephēne tas sis anthrōrous optasias pepoiēmenos.

In the fifth book of the Demonstration of the Gospel the doctrine of Father and Son was clearly defined: one God over all was confessed, and a second being after him was shown, leading all begotten things, which the divine words proclaimed beforehand as the firstborn Wisdom of God, only-begotten Son, God from God, Angel of great counsel, ruler of the heavenly armies, minister of the Father, indeed Lord of the universe, Word of God and Power of God. If, then, the prophetic testimonies now appear proclaiming beforehand that God would come among men, it is plain to everyone to whom the reference must be made, especially since, as shown before, God the Word appeared in human form and shape to the God-loving men around Abraham under the name of Lord and God, making his appearances to men.

Notes and citation

Summary: Book 6 opens: since Book 5 showed a second divine being after the one God, prophecies of God coming among men must refer to the Word.

The digital text of this section is badly garbled (many misread letters and a stray numeral); it is translated by sense.

Topics: Christology, Trinity

Cite (SBL): Eusebius, Dem. ev. 6.0.1 (Dindorf 3:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-0-1). (abbreviation not yet checked)

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6.0.2Dindorf 3:350

φέρε οὖν ἴδωμεν ὄπως ποιὲ μὲν κὺριον, ποτὲ δὲ θεὸν καταβήσεσθαι εὶς ἀνθρώπους καὶ πάλιν ἀναβήσεσθαι ἐναργῶς οὔτως προαναφων, ιῖ τὰ παρʼ Ἑβραίοις λόγια, καὶ τάς γε αἰτίας τῆς καθόδου· σημειώςῃ δʼ ὡς τιωὰ μέν εἴρ ηται διʼ αἰνιγμάτων, τινὰ δέ φαωερώτερον.

phere oun idōmen opōs poie men kyrion, pote de theon katabēsesthai eis anthrōpous kai palin anabēsesthai enargōs outōs proanaphōn, ii ta parʼ Hebraiois logia, kai tas ge aitias tēs kathodou; sēmeiōsę̄ dʼ hōs tiōa men eir ētai diʼ ainigmatōn, tina de phaōerōteron.

Come, then, let us see how the oracles of the Hebrews so clearly proclaim beforehand that at one time the Lord, at another God, would come down to men and go up again, and the reasons for the descent. You will notice that some things are said in riddles, others more openly.

Notes and citation

Summary: Eusebius will show prophecies of the Lord’s descent and ascent, some veiled and some plain.

The digital text is garbled here; translated by sense.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.0.2 (Dindorf 3:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-0-2). (abbreviation not yet checked)

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6.0.3Dindorf 3:350

τὰ μὲν οὐν διʼ ἐρικρύψεως ἠγοῦμαι τῶν ἐκ περιτομῆς ἔνεκα κεκαλυμμένως ἀποδε- δόσθαι, διὰ τὰ θεσπιξόμενα κατʼ αὐτῶν σκυθρωπά· διʼ ἄπερ εἰκὸς ἦν καὶ ἀφανίσαι αὐτοὺς τὴν γραφὴν, εἰ ἐχ τοῦ προφανοῦς τὴν ἐσκάτην αὐτῶν ἀποβολήν ἐσήμαινεν· οὔτως γοῦν καὶ τοῖς προφήταις αὐτῖς ἐπιβουλεῦσαι αὐτοὺς κατέχει λόγος, διʼ οὔς ἐποιοῦντο κατʼ αὐτῶν ἐλέγχους.

ta men oun diʼ erikrypseōs ēgoumai tōn ek peritomēs eneka kekalymmenōs apode- dosthai, dia ta thespixomena katʼ autōn skythrōpa; diʼ aper eikos ēn kai aphanisai autous tēn graphēn, ei ech tou prophanous tēn eskatēn autōn apobolēn esēmainen; outōs goun kai tois prophētais autis epibouleusai autous katechei logos, diʼ ous epoiounto katʼ autōn elenchous.

The things said with concealment were, I think, given in veiled form because of those of the circumcision, on account of the sorrowful things prophesied against them; for which reason they would probably have destroyed the Scripture if it had openly signified their final rejection. So indeed the account holds that they plotted against the prophets themselves, because of the reproofs they made against them.

Notes and citation

Summary: Some prophecies are veiled because the Jews would have destroyed writings that openly foretold their rejection.

Eusebius’s claim about Jewish readers is his own; translated as written. The digital text is garbled here.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 6.0.3 (Dindorf 3:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-0-3). (abbreviation not yet checked)

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6.0.4Dindorf 3:350–351

αἱ δὲ σαφεῖς προφητεεῖαι τὴν τῶν ἐθνῶν κλῆσιν λευκότατα περιέχουσι, τῶν κατʼ εὐσέβειαν ἀγαθῶν τὰς ἐραγγελίας οὐτῷ Ἰουδαίων ἔθνει, πᾶσι δὲ ἀνθρώποις τοῖς καθʼ ὄλης τῆς οἰκουμένης καταγγέλλουσαι. ὦν οὔτως ἐχόντων καιρὸς ἤδη καὶ τῶν θείων ἐρακοῦδαι λουίων.

hai de sapheis prophēteeiai tēn tōn ethnōn klēsin leukotata periechousi, tōn katʼ eusebeian agathōn tas erangelias outǭ Ioudaiōn ethnei, pasi de anthrōpois tois kathʼ olēs tēs oikoumenēs katangellousai. ōn outōs echontōn kairos ēdē kai tōn theiōn erakoudai louiōn.

But the clear prophecies contain most plainly the calling of the nations, announcing the promises of the goods of piety not to the Jewish nation, but to all men throughout the whole world. This being so, it is now time to hear the divine oracles.

Notes and citation

Summary: The plain prophecies announce the calling of all nations.

The digital text is garbled here (e.g. “οὐτῷ” for “οὐ τῷ”); translated by sense.

Cite (SBL): Eusebius, Dem. ev. 6.0.4 (Dindorf 3:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-0-4). (abbreviation not yet checked)

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preface 6, chapter 1

6.1.1Dindorf 3:351

Θεοῦ εἰς ἀνθρώπους ἀφίξεως δήλωσις καὶ ἐπὶ ταύτῃ κλῆσις ἐθνῶν. ‟Καὶ ἔκλινεν οὐρανοὺς καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ, καὶ ἐπέβη ἐπὶ Χερουβὶμ, καὶ ἐπετάσθη, ἐπετάσθη ἐπὶ πτερύγων ἀνέμων, καὶ ἔθετο σκότος ἀποκρυφὴν αὑτοῦ, κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ.”

Theou eis anthrōpous aphixeōs dēlōsis kai epi tautę̄ klēsis ethnōn. ‟Kai eklinen ouranous kai katebē, kai gnophos hypo tous podas autou, kai epebē epi Cheroubim, kai epetasthē, epetasthē epi pterygōn anemōn, kai etheto skotos apokryphēn hautou, kyklǭ autou hē skēnē autou.”

Declaration of God’s coming among men, and upon it the calling of the nations. “And he bowed the heavens and came down, and thick darkness was under his feet; and he mounted on cherubim and flew, he flew on the wings of the winds; and he made darkness his hiding place; round about him was his tent.”

Ps 18:9–11 (17:10-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 18 describes God bowing the heavens and coming down.

The first sentence is a heading. The quotation is Ps 18:9–11 (17:10–12 LXX; compare 2 Sam 22:10–12).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.1.1 (Dindorf 3:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-1-1). (abbreviation not yet checked)

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6.1.2Dindorf 3:351

Ἡγοῦμαι διὰ τούτων ἄντικρυς θεοῦ κάθοδον οὐρανόθεν παρίστασθαι· προειπὼν γὰρ πολλὰς θεολογίας ἐπιλέγει τὰ ἐκκείμενα. τῷ δὲ λέγειν κλίνειν αὐτὸν οὐρανοὺς καὶ κατεληλυθέναι σημαίνει τὴν ὑποστολὴν τῆς ἐνθέου δόξης, ἣν ὁ θεῖος ἀπόστολος παριστὰς ἔλεγεν ‟ὃς ἐν μορφῇ θεοῦ ὑπάρχων, οὐχ ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ αὑτὸν ἐκένωσε, μορφὴν δούλου λαβών.’‘καὶ τὸ ‟ἐπέβη δὲ ἐπὶ Χερουβὶμ καὶ ἐπετάσθη” αἰνίττεσθαί μοι δοκεῖ τὴν ἐπὶ τὴν τοῦ θεοῦ δόξαν ἀποκατάστασιν, ἣν πεποίηται ἀγγελικαῖς καὶ θείαις δυνάμεσι δορυφορούμενος. ὃ καὶ αὐτὸ δηλοῦσθαί μοι δοκεῖ διὰ τοῦ ‟ ἐπετάσθη πτερύγων ἀνέμων.’

Hēgoumai dia toutōn antikrys theou kathodon ouranothen paristasthai; proeipōn gar pollas theologias epilegei ta ekkeimena. tǭ de legein klinein auton ouranous kai katelēlythenai sēmainei tēn hypostolēn tēs entheou doxēs, hēn ho theios apostolos paristas elegen ‟hos en morphę̄ theou hyparchōn, ouch hēgēsato to einai isa theǭ, allʼ hauton ekenōse, morphēn doulou labōn.’‘kai to ‟epebē de epi Cheroubim kai epetasthē” ainittesthai moi dokei tēn epi tēn tou theou doxan apokatastasin, hēn pepoiētai angelikais kai theiais dynamesi doryphoroumenos. ho kai auto dēlousthai moi dokei dia tou ‟ epetasthē pterygōn anemōn.’

I think these words plainly present a descent of God from heaven; for having first said much of theology, it adds what is quoted. By saying that he bowed the heavens and came down, it signifies the lowering of the divine glory, which the divine apostle set forth when he said, “who, being in the form of God, did not count being equal with God [a prize], but emptied himself, taking the form of a servant.” And “He mounted on cherubim and flew” seems to me to hint at his restoration to the glory of God, which he made escorted by angelic and divine powers; which also seems to me to be shown by “He flew on the wings of the winds.”

Phil 2:6–7 (quotation, high confidence) · Ps 18:9–10 (17:10-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: God bowing the heavens is Christ’s self-emptying; mounting the cherubim is his return to glory.

The quotation is Phil 2:6–7; the word “a prize” (ἁρπαγμόν) has dropped out of the digital text.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.1.2 (Dindorf 3:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-1-2). (abbreviation not yet checked)

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6.1.3Dindorf 3:351

τὸ δὲ σκότος τεθεῖσθαι τὴν ἀποκρυφὴν αὐτοῦ καὶ γνόφον ὑπὸ τοὺς πόδας αὐτοῦ λέγεσθαι παραστατικὸν ἂν εἴη τῆς κρυφίου καὶ ἀπορρήτου οἰκονομίας, καθʼ ἣν ταῦτα πάντα αὐτῷ ἐτελεῖτο. κύκλῳ δὲ αὐτοῦ ἡ σκηνὴ αὐτοῦ τίνα λέγεσθαι προσήκει νοεῖν ἢ τὴν ἁγίαν αὐτοῦ καὶ καθολικὴν ἐκκλησίαν, εἴτε τὴν ἐπὶ τῆς γῆς εἴτε τὴν ἐν οὐρανοῖς;

to de skotos tetheisthai tēn apokryphēn autou kai gnophon hypo tous podas autou legesthai parastatikon an eiē tēs kryphiou kai aporrētou oikonomias, kathʼ hēn tauta panta autǭ eteleito. kyklǭ de autou hē skēnē autou tina legesthai prosēkei noein ē tēn hagian autou kai katholikēn ekklēsian, eite tēn epi tēs gēs eite tēn en ouranois?

That darkness was made his hiding place, and that thick darkness is said to be under his feet, would represent the hidden and ineffable dispensation in which all these things were accomplished by him. And what should we understand “round about him was his tent” to mean, if not his holy and catholic church, whether that on earth or that in heaven?

Ps 18:11 (17:12 LXX) (allusion, high confidence)

Notes and citation

Summary: The darkness is the hidden dispensation of the incarnation, and the tent around him is the catholic church.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.1.3 (Dindorf 3:351; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-1-3). (abbreviation not yet checked)

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6.1.4Dindorf 3:351–352

ἑξῆς δὲ κατὰ τὸν αὐτὸν Ψαλμὸν τελευτῶν ὁ λόγος ὁμοῦ τὴν παραίτησιν τοῦ προτέρου λαοῦ καὶ τὴν κλῆσιν τῶν ἐθνῶν προθεσπίζει διʼ ὧν φησι ‟ῥῦσαί με ἐξ ἀντιλογιῶν λαοῦ, καταστήσεις με εἰς κεφαλὰς ἐθνῶν. λαὸς ὃν οὐκ ἔγνων ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μοι, υἱοὶ ἀλλότριοι ἐψεύσαντό μοι υἱοὶ ἀλλότριοι ἐπαλαιώθησαν καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὑτῶν. Ταῦτα δὲ ὁποίας διανοίας ἔχεται κατὰ τὸν προσήκοντα καιρὸν ἐξετασθήσεται. Ψαλμοῦ μς΄.

hexēs de kata ton auton Psalmon teleutōn ho logos homou tēn paraitēsin tou proterou laou kai tēn klēsin tōn ethnōn prothespizei diʼ hōn phēsi ‟rhysai me ex antilogiōn laou, katastēseis me eis kephalas ethnōn. laos hon ouk egnōn edouleuse moi, eis akoēn ōtiou hypēkouse moi, huioi allotrioi epseusanto moi huioi allotrioi epalaiōthēsan kai echōlanan apo tōn tribōn hautōn. Tauta de hopoias dianoias echetai kata ton prosēkonta kairon exetasthēsetai. Psalmou ms΄.

Next, at the end of the same Psalm, the passage prophesies together the rejection of the former people and the calling of the nations, where it says: “Rescue me from the contradictions of the people; you will make me head of the nations. A people whom I did not know served me; at the hearing of the ear they obeyed me. Foreign sons lied to me; foreign sons grew old and limped from their paths.” What sense these words have will be examined at the proper time. From Psalm 46.

Ps 18:43–45 (17:44-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The end of Psalm 18 foretells the rejection of the former people and the calling of the nations; the next heading introduces Psalm 47.

The quotation is Ps 18:43–45 (17:44–46 LXX). The digital text repeats a syllable (ῥῦσαί σαί) and has a stray numeral “5.” The last words are a heading; Eusebius’s Psalm 46 is Psalm 47.

Notes on the original text

Digital text corrected (repeated syllable; stray line number): ῥῦσαί σαί με → ῥῦσαί με; ἐψεύσαντό μοι 5 υἱοὶ → ἐψεύσαντό μοι υἱοὶ.

Cite (SBL): Eusebius, Dem. ev. 6.1.4 (Dindorf 3:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-1-4). (abbreviation not yet checked)

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preface 6, chapter 2

6.2.1Dindorf 3:352

‟Πάντα τὰ ἔθνη κροτήσατε χεῖρας, ἀλαλάξατε τῷ θεῷ ἐν φωνῇ ἀγαλλιάσεως, ὅτι κύριος ὕψιστος, φοβερὸς, βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν. ὑπέταξε λαοὺς ἡμῖν καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν. ἐξελέξατο ἡμῖν τὴν κληρονομίαν ἑαυτῷ, τὴν καλλονὴν Ἰακὼβ, ἣν ἠγάπησεν. ἀνέβη ὁ θεὸς ἐν ἀλαλαγμῷ, κύριος ἐν φωνῇ σάλπιγγος. ψάλατε τῷ θεῷ ἡμῶν, ψάλατε, ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε, ὅτι βασιλεὺς πάσης τῆς γῆς ὁ θεὸς, ψάλατε συνετῶς· ἐβασίλευσεν ὁ θεὸς ἐπὶ τὰ ἔθνη. ὁ θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὑτοῦ. ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ θεοῦ Ἀβραὰμ, ὅτι τοῦ θεοῦ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπήρθησαν”

‟Panta ta ethnē krotēsate cheiras, alalaxate tǭ theǭ en phōnę̄ agalliaseōs, hoti kyrios hypsistos, phoberos, basileus megas epi pasan tēn gēn. hypetaxe laous hēmin kai ethnē hypo tous podas hēmōn. exelexato hēmin tēn klēronomian heautǭ, tēn kallonēn Iakōb, hēn ēgapēsen. anebē ho theos en alalagmǭ, kyrios en phōnę̄ salpingos. psalate tǭ theǭ hēmōn, psalate, psalate tǭ basilei hēmōn, psalate, hoti basileus pasēs tēs gēs ho theos, psalate synetōs; ebasileusen ho theos epi ta ethnē. ho theos kathētai epi thronou hagiou hautou. archontes laōn synēchthēsan meta tou theou Abraam, hoti tou theou hoi krataioi tēs gēs sphodra epērthēsan”

“Clap your hands, all you nations; shout to God with a voice of gladness. For the Lord Most High is fearful, a great king over all the earth. He subdued peoples under us, and nations under our feet. He chose for us his inheritance, the beauty of Jacob, which he loved. God went up with a shout, the Lord with the sound of a trumpet. Sing to our God, sing; sing to our King, sing. For God is king of all the earth; sing with understanding. God reigned over the nations; God sits on his holy throne. The rulers of the peoples were gathered with the God of Abraham; for the mighty ones of the earth belong to God; they were greatly exalted.”

Ps 47:1–9 (46:2-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 47 calls the nations to praise God who went up with a shout.

The quotation is Ps 47:1–9 (46:2–10 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.2.1 (Dindorf 3:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-1). (abbreviation not yet checked)

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6.2.2Dindorf 3:352

Καὶ τί ἕτερον βούλεται σημαίνειν ἡ διὰ τούτων δηλουμένη κυρίου τοῦ θεοῦ ἄνοδος ἢ τὴν πρὸ τῆς ἀνόδου κάθοδον αὐτοῦ, ἐφʼ ᾗ πάλιν ἡ τῶν ἐθνῶν ἁπάντων κλῆσις θεσπίζεται, χαρὰς τε καὶ εὐφροσύνης σημεῖα ἐπὶ τῇ μελλούσῃ θεογνωσίᾳ τοῖς ἔθνεσιν ἅπασιν εὐαγγελίζεται, ὅτε κύριος αὐτὸς ὁ ὕψιστος μόνος θεὸς καὶ βασιλεὺς ἁπάσης τῆς γῆς ὁμολογηθεὶς ὑποτάξειν λαοὺς ἡμῖν λέλεκται,.

Kai ti heteron bouletai sēmainein hē dia toutōn dēloumenē kyriou tou theou anodos ē tēn pro tēs anodou kathodon autou, ephʼ hę̄ palin hē tōn ethnōn hapantōn klēsis thespizetai, charas te kai euphrosynēs sēmeia epi tę̄ mellousę̄ theognōsią tois ethnesin hapasin euangelizetai, hote kyrios autos ho hypsistos monos theos kai basileus hapasēs tēs gēs homologētheis hypotaxein laous hēmin lelektai,.

And what else can the ascent of the Lord God shown here mean but his descent before the ascent? Upon it the calling of all the nations is again prophesied, and signs of joy and gladness are announced to all the nations at the coming knowledge of God, when the Lord Most High himself, confessed as the only God and King of all the earth, is said to subdue peoples under us.

Ps 47:5 (46:6 LXX) (allusion, high confidence)

Notes and citation

Summary: God’s ascent implies a prior descent, followed by the joyful calling of the nations.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.2.2 (Dindorf 3:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-2). (abbreviation not yet checked)

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6.2.3Dindorf 3:352–353

ἡμῖν δὲ τίσιν; ἦ δηλαδὴ τοῖς ταῦτα προφητεύουσιν· ὃ καὶ ἔστιν ἐναργῶς ἰδεῖν πεπληρωμένον, ὅτε πάντα τὰ εἰς Χριστὸν πεπιστευκότα ἔθνη τοῖς λόγοις τῶν προφητῶν ὺποτέτακται. λέγοιτο δʼ ἂν ταῦτα καὶ ἐκ προσώπου τῶν ἀποστόλων τοῦ σωτῆρος ἡμῶν, οἳ καὶ εἴποιεν ἂν τὸ ‟ἐξελέξατο ἡμῖν τὴν κληρονομίαν ἑαυτοῦ.”

hēmin de tisin? ē dēladē tois tauta prophēteuousin; ho kai estin enargōs idein peplērōmenon, hote panta ta eis Christon pepisteukota ethnē tois logois tōn prophētōn ypotetaktai. legoito dʼ an tauta kai ek prosōpou tōn apostolōn tou sōtēros hēmōn, hoi kai eipoien an to ‟exelexato hēmin tēn klēronomian heautou.”

Under whom? Clearly under those who prophesy these things; which one can plainly see fulfilled, now that all the nations that have believed in Christ have been subjected to the words of the prophets. These words might also be spoken in the person of our Savior’s apostles, who might say, “He chose for us his inheritance.”

Ps 47:4 (46:5 LXX) (quotation, high confidence)

Notes and citation

Summary: The nations subjected “to us” are those who submit to the prophets’ and apostles’ words.

The quotation is Ps 47:4 (46:5 LXX). The digital text repeats “ἐξελέξατο.”

Notes on the original text

Digital text corrected (repeated word): ‟ἐξελέξατο ἐξελέξατο ἡμῖν → ‟ἐξελέξατο ἡμῖν.

Cite (SBL): Eusebius, Dem. ev. 6.2.3 (Dindorf 3:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-3). (abbreviation not yet checked)

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6.2.4Dindorf 3:353

κληρονομίαν δὲ αὐτοῦ τίνα χρὴ νοεῖν ἢ τὴν κλῆσιν τῶν ἐθνῶν ἀπάντων, ἣν αὐτὸς ὁ Χριστὸς τοῦ θεοῦ παριστὰς ἔφησε ‘‘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.”

klēronomian de autou tina chrē noein ē tēn klēsin tōn ethnōn apantōn, hēn autos ho Christos tou theou paristas ephēse ‘‘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.”

And what should we understand by his inheritance but the calling of all the nations, which the Christ of God himself set forth when he said, “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: His inheritance is the nations, promised in Psalm 2.

The quotation is Ps 2:7–8.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.2.4 (Dindorf 3:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-4). (abbreviation not yet checked)

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6.2.5Dindorf 3:353

ταύτην οὖν τὴν ὑπὸ πατρὸς δεδομένην αὐτῷ κληρονομίαν ὑπέταξε τοῖς ἀποστόλοις αὐτοῦ καὶ προφήταις, τῷ τοὺς εἰς αὐτὸν πεπιστευκότας τοῖς τούτων ὑποτετάχθαι λόγοις ἀκολούθως τοῖς προκειμένοις θεσπίσμασι. καὶ ταῦτα δὲ πάντα κατορθώσας ἐπὶ τῆς εἰς ἀνθρώπους αὐτοῦ παρουσίας ὁ θεὸς λόγος, περὶ οὗ πλεῖστα ἡμῖν διείληπται, ‘‘ἀνέβη ἐν ἀλαλαγμῷ.”

tautēn oun tēn hypo patros dedomenēn autǭ klēronomian hypetaxe tois apostolois autou kai prophētais, tǭ tous eis auton pepisteukotas tois toutōn hypotetachthai logois akolouthōs tois prokeimenois thespismasi. kai tauta de panta katorthōsas epi tēs eis anthrōpous autou parousias ho theos logos, peri hou pleista hēmin dieilēptai, ‘‘anebē en alalagmǭ.”

This inheritance given him by the Father he subjected to his apostles and prophets, in that those who believed in him were subjected to their words, in accordance with the prophecies set out. And having accomplished all this at his coming among men, God the Word, of whom we have said so much, “went up with a shout.”

Ps 47:5 (46:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ subjected the nations to the apostles’ teaching and then ascended with a shout.

The quotation is Ps 47:5 (46:6 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.2.5 (Dindorf 3:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-5). (abbreviation not yet checked)

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6.2.6Dindorf 3:353

τοῦτο δὲ ἑρμηνεύων ὁ ἀπόστολός φησι τὸ δὲ ἀνέβη τί ἐστὶν, εἰ μὴ ὅτι καὶ κατέβη πρῶτον εἰς τὰ κατώτατα τῆς γῆς; ὁ καταβὰς αὐτός ἐστι καὶ ὁ ἀναβὰς ὑπεράνω τῶν οὐρανῶν.” ἐν ἀλαλαγμῷ δὲ αὐτόν φησιν ἀνεληλυθέναι διὰ τὴν εἰς αὐτὸν θεολογίαν τῶν δορυφορούντων αὐτὸν ἀνιόντα ἀγγέλων, οἳ καὶ ἔλεγον ‟ἄρατε οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης.” φωνὴν δὲ οὐκ ἂν σφαλείης τὸ κήρυγμα εἰπὼν τὸ εὐαγγελικὸν εἰς πᾶσαν ἐξηχῆσαν τὴν οἰκουμένην.

touto de hermēneuōn ho apostolos phēsi to de anebē ti estin, ei mē hoti kai katebē prōton eis ta katōtata tēs gēs? ho katabas autos esti kai ho anabas hyperanō tōn ouranōn.” en alalagmǭ de auton phēsin anelēlythenai dia tēn eis auton theologian tōn doryphorountōn auton anionta angelōn, hoi kai elegon ‟arate hoi archontes hymōn, kai eparthēte pylai aiōnioi, kai eiseleusetai ho basileus tēs doxēs.” phōnēn de ouk an sphaleiēs to kērygma eipōn to euangelikon eis pasan exēchēsan tēn oikoumenēn.

Interpreting this, the apostle says: “What does ‘he went up’ mean, except that he also first went down into the lower parts of the earth? He who went down is the same who went up far above the heavens.” And it says he went up with a shout because of the praise of the angels who escorted him as he went up, who said, “Lift up your gates, you rulers, and be lifted up, you everlasting gates, and the King of glory shall come in.” And you would not be wrong to call the trumpet’s sound the gospel preaching, which rang out through the whole world.

Eph 4:9–10 (quotation, high confidence) · Ps 24:7 (23:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Paul explains the ascent as following a descent; the shout is the angels’ praise, and the trumpet the gospel.

The quotations are Eph 4:9–10 and Ps 24:7 (23:7 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.2.6 (Dindorf 3:353; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-6). (abbreviation not yet checked)

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6.2.7Dindorf 3:353–354

παντὸς γὰρ ὀργάνου μουσικοῦ μεγαλοφωνοτέρας οὔσης τῆς σάλπιγγος, οἰκείως παρείληπται τὸ παράδειγμα εἰς παράστασιν τοῦ πάντων τῶν ἐξ αἰῶνος κραταιοτέραν καὶ μεγαλοφωνοτέραν τὴν περὶ τοῦ Χριστοῦ πᾶσιν ἀνθρώποις κατηγγέλθαι διδασκαλίαν, διʼ ἧς ὥσπερ διὰ σάλπιγγος εἰς ἐξάκουστον πάντων τῶν ἀνθρώπων βοᾷ καὶ κέκραγε τὸ πνεῦμα τὸ ἅγιον τὰ ἐξῆς τοῦ Ψαλμοῦ, διʼ ὧν εἴρηται ‘‘ψάλατε τῷ θεῷ ἡμῶν, ψάλατε ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε.” ὅτι βασιλεὺς οὐκέτι μόνου τοῦ Ἰουδαίων ἔθνους, ἀλλὰ πάσης φησὶ τῆς γῆς ὁ θεὸς, ψάλατε συνετῶς.

pantos gar organou mousikou megalophōnoteras ousēs tēs salpingos, oikeiōs pareilēptai to paradeigma eis parastasin tou pantōn tōn ex aiōnos krataioteran kai megalophōnoteran tēn peri tou Christou pasin anthrōpois katēngelthai didaskalian, diʼ hēs hōsper dia salpingos eis exakouston pantōn tōn anthrōpōn boą kai kekrage to pneuma to hagion ta exēs tou Psalmou, diʼ hōn eirētai ‘‘psalate tǭ theǭ hēmōn, psalate psalate tǭ basilei hēmōn, psalate.” hoti basileus ouketi monou tou Ioudaiōn ethnous, alla pasēs phēsi tēs gēs ho theos, psalate synetōs.

For since the trumpet is louder than every musical instrument, the example is fittingly used to show that the teaching about Christ proclaimed to all men was mightier and louder than all that had been from the beginning; through which, as through a trumpet, the Holy Spirit cries out and shouts, for all men to hear, the rest of the Psalm, where it is said: “Sing to our God, sing; sing to our King, sing.” “For God is King,” it says, no longer of the Jewish nation alone, but “of all the earth; sing with understanding.”

Ps 47:6–7 (46:7-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The trumpet signifies the gospel’s loud proclamation calling all the earth to praise God as King.

The quotations are Ps 47:6–7 (46:7–8 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.2.7 (Dindorf 3:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-7). (abbreviation not yet checked)

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6.2.8Dindorf 3:354

οὐκέτι γὰρ οἶ πρὶν δαίμονες, φησὶ, οὐδὲ τὰ περίγεια καὶ ἀπατηλὰ πνεύματα, ἀλλʼ αὐτὸς ὁ θεὸς ἐβασίλευσεν ἐπὶ πάντα τὰ ἔθνη, ὁ θεὸς αὐτὸς, ὃς κάθηται ἐπὶ θρόνου ἁγίου αὑτοῦ. ἤδη δὲ πρότερον τοῦ θεοῦ λόγου τὸν θρόνον, ἐφʼ ὃν καθέζεσθαι ὁ πατὴρ αὐτῷ παρεκελεύσατο εἰπὼν‘ ‟κάθου ἐκ δεξιῶν μου, ἕως θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, ” διὰ τοῦ πρὸ τούτου συγγράμματος παρεστήσαμεν.

ouketi gar oi prin daimones, phēsi, oude ta perigeia kai apatēla pneumata, allʼ autos ho theos ebasileusen epi panta ta ethnē, ho theos autos, hos kathētai epi thronou hagiou hautou. ēdē de proteron tou theou logou ton thronon, ephʼ hon kathezesthai ho patēr autǭ parekeleusato eipōn‘ ‟kathou ek dexiōn mou, heōs thō tous echthrous sou hypopodion tōn podōn sou, ” dia tou pro toutou syngrammatos parestēsamen.

“For no longer the former demons,” it says, “nor the earthly and deceitful spirits, but God himself reigned over all the nations; God himself, who sits on his holy throne.” We have already shown in the preceding book the throne of God the Word, on which the Father commanded him to sit, saying, “Sit at my right hand, until I make your enemies a footstool for your feet.”

Ps 47:8 (46:9 LXX) (allusion, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence)

Notes and citation

Summary: God, not the demons, now reigns over the nations, and the Word sits on the throne given him by the Father.

The quotations are Ps 47:8 (46:9 LXX) and Ps 110:1 (109:1 LXX).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 6.2.8 (Dindorf 3:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-8). (abbreviation not yet checked)

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6.2.9Dindorf 3:354

τὸ δὲ ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ θεοῦ Ἀβραάμ” ἔτι σαφέστερον δηλοῖ μετατεθεῖσθαι εἰς τὸν κλῆρον τῶν πάλαι θεοφιλῶν τοῦ θεοῦ προφητῶν τοὺς ἐξ ἐθνῶν ἄρχοντας τῆς Χριστοῦ ἐκκλησίας, οἳ καὶ τῇ δυνάμει τοῦ σωτῆρος ἡμῶν κραταιωθέντες σφόδρα ἐπήρθησαν, οὐδενὸς ἀνθρώπων καταβαλεῖν αὐτοὺς καὶ ταπεινῶσαι δεδυνημένου διὰ τὴν ἀνυψοῦσαν αὐτοὺς καὶ δυναμοῦσαν τοῦ θεοῦ δεξιάν. καὶ ταῦτα δὲ ἐπὶ σχολῆς ἐντελοῦς τεύξεται διηγήσεως. Ἀπὸ Ψαλμοῦ μθ΄.

to de archontes laōn synēchthēsan meta tou theou Abraam” eti saphesteron dēloi metatetheisthai eis ton klēron tōn palai theophilōn tou theou prophētōn tous ex ethnōn archontas tēs Christou ekklēsias, hoi kai tę̄ dynamei tou sōtēros hēmōn krataiōthentes sphodra epērthēsan, oudenos anthrōpōn katabalein autous kai tapeinōsai dedynēmenou dia tēn anypsousan autous kai dynamousan tou theou dexian. kai tauta de epi scholēs entelous teuxetai diēgēseōs. Apo Psalmou mth΄.

And “The rulers of the peoples were gathered with the God of Abraham” shows still more clearly that the rulers of the church of Christ from the nations have been transferred into the portion of the God-loving prophets of God of old; strengthened by the power of our Savior, they were greatly exalted, no man being able to cast them down and humble them because of the right hand of God that lifts them up and empowers them. These things too will receive full treatment at leisure. From Psalm 49.

Ps 47:9 (46:10 LXX) (quotation, high confidence)

Notes and citation

Summary: The rulers of the peoples gathered with Abraham’s God are the church’s leaders from the nations; the next heading introduces Psalm 50.

The quotation is Ps 47:9 (46:10 LXX). The last words are a heading; Eusebius’s Psalm 49 is Psalm 50 in the English Bible.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 6.2.9 (Dindorf 3:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/5-18-1/#p-6-2-9). (abbreviation not yet checked)

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