Demonstration of the Gospel 6.19.1–7.1.5
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 6, chapter 19
6.19.1Dindorf 3:399
‟Τίς ἀνέβη εἰς τὸν οὐρανὸν καὶ ἔλαβεν αὐτὴν (δηλοῖ δὲ τὴν σοφίαν) καὶ κατεβίβασεν αὐτὴν ἐκ τῶν νεφελῶν; τίς διέβη πέραν τῆς θαλάσσης καὶ εὗρεν αὐτὴν καὶ οἴσει αὐτὴν χρυσίου ἐκλεκτοῦ; οὐκ ἔστιν ὁ γινώσκων τὴν ὁδὸν αὐτῆς, οὐδʼ ὁ ἐνθυμούμενος τὴν τρίβον αὐτῆς, ἀλλὰ ὁ εἰδὼς τὰ πάντα γινώσκει αὐτὴν, ἐξεῦρεν αὐτὴν τῇ συνέσει αὐτοῦ. ὁ κατασκευάσας τὴν γῆν εἰς τὸν αἰῶνα χρόνον ἐνέπλησεν αὐτὴν κτηνῶν τετραπόδων. ὁ ἀποστέλλων τὸ φῶς καὶ πορεύεται· ἐκάλεσεν αὐτὸ, καὶ ὑπήκουσεν αὐτῷ τρόμῳ, καὶ οἱ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὐτῶν, καὶ ηὐφράνθησαν, ἐκάλεσεν αὐτοὺς, καὶ εἶπον, πάρεσμεν·
‟Tis anebē eis ton ouranon kai elaben autēn (dēloi de tēn sophian) kai katebibasen autēn ek tōn nephelōn? tis diebē peran tēs thalassēs kai heuren autēn kai oisei autēn chrysiou eklektou? ouk estin ho ginōskōn tēn hodon autēs, oudʼ ho enthymoumenos tēn tribon autēs, alla ho eidōs ta panta ginōskei autēn, exeuren autēn tę̄ synesei autou. ho kataskeuasas tēn gēn eis ton aiōna chronon eneplēsen autēn ktēnōn tetrapodōn. ho apostellōn to phōs kai poreuetai; ekalesen auto, kai hypēkousen autǭ tromǭ, kai hoi asteres elampsan en tais phylakais autōn, kai ēuphranthēsan, ekalesen autous, kai eipon, paresmen;
“Who has gone up into heaven and taken her” (he means Wisdom) “and brought her down from the clouds? Who has crossed over the sea and found her, and will bring her for choice gold? There is no one who knows her way, nor one who ponders her path; but he who knows all things knows her; he found her out by his understanding. He who prepared the earth for all time filled it with four-footed creatures; he who sends out the light, and it goes; he called it, and it obeyed him with trembling. And the stars shone in their watches and rejoiced; he called them, and they said, ‘Here we are’;
Notes and citation
Summary: Baruch asks who has found Wisdom, answering that only God who made all things knows her.
- The quotation is Baruch 3:29–35 (LXX). Baruch is outside the 66-book canon.
Notes on the original text
- Digital text corrected (OCR breathing slip): καὶ οἶ ἀστέρες → καὶ οἱ ἀστέρες.
Extrabiblical texts: Bar 3:29–35 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Eusebius, Dem. ev. 6.19.1 (Dindorf 3:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-19-1). (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).
6.19.2Dindorf 3:399–400
ἔλαμψαν μετὰ εὐφροσύνης τῷ ποιήσαντι αὐτούς. οὗτος ὁ θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτὸν, ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπʼ αὐτοῦ. μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη.” Οὐδὲν ἐπιλέγειν δεῖ ταῖς θείαις φωναῖς ἐναργῶς τῷ προβλήματι παρισταμέναις. Ἀπὸ τοῦ Ἡσαΐου.
elampsan meta euphrosynēs tǭ poiēsanti autous. houtos ho theos hēmōn, ou logisthēsetai heteros pros auton, exeure pasan hodon epistēmēs, kai edōken autēn Iakōb tǭ paidi autou kai Israēl tǭ ēgapēmenǭ hypʼ autou. meta tauta epi tēs gēs ōphthē, kai tois anthrōpois synanestraphē.” Ouden epilegein dei tais theiais phōnais enargōs tǭ problēmati paristamenais. Apo tou Hēsaïou.
they shone with gladness for him who made them. This is our God; no other shall be reckoned beside him. He found out the whole way of knowledge and gave it to Jacob his servant and to Israel whom he loved. After this he appeared on earth and lived among men.” Nothing need be added to the divine words, which set forth the question plainly. From Isaiah.
Notes and citation
Summary: Baruch says God gave wisdom to Israel and afterward appeared on earth and lived among men, which Eusebius takes as plain prophecy.
- The quotation is Baruch 3:35–38 (LXX). Eusebius reads 3:38 as a prophecy of the incarnation. The last words are the heading of the next chapter.
Extrabiblical texts: Bar 3:35–38 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.19.2 (Dindorf 3:399–400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-19-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 6, chapter 20
6.20.1Dindorf 3:400
‟Ὅρασις Αἰγύπτου. ἰδοὺ κύριος κάθηται ἐπὶ νεφέλης κούφης, καὶ ἥξει εἰς Αἴγυπτον, καὶ σεισθήσεται τὰ χειροποίητα Αἰγύπτου ἀπὸ προσώπου αὐτοῦ, καὶ ἡ καρδία αὐτῶν ἡττηθήσεται ἐν αὐτοῖς, καὶ ἐπεγερθήσονται Αἰγύπτιοι ἐπὶ Αἰγυπτίους, καὶ πολεμήσει ἄνθρωπος τὸν ἀδελφὸν αὑτοῦ, καὶ ἄνθρωπος τὸν πλησίον αὑτοῦ. πόλις ἐπὶ πόλιν καὶ νόμος ἐπὶ νόμον. καὶ ταραχθήσεται τὸ πνεῦμα τῶν Αἰγυπτίων ἐν αὐτοῖς, καὶ τὴν βουλὴν αὐτῶν διασκεδάσω, καὶ ἐπερωτήσουσι τοὺς θεοὺς αὑτῶν, καὶ τὰ ἀγάλματα αὑτῶν, καὶ τοὺς ἐκ τῆς γῆς φωνοῦντας, καὶ τοὺς ἐγγαστριμύθους, καὶ παραδώσω Αἴγυπτον εἰς χεῖρας ἀνθρώπων κυρίων σκληρῶν, καὶ βασιλεῖς σκληροὶ κυριεύσουσιν αὐτῶν·” καὶ τὰ τούτοις ἐξῆς.
‟Horasis Aigyptou. idou kyrios kathētai epi nephelēs kouphēs, kai hēxei eis Aigypton, kai seisthēsetai ta cheiropoiēta Aigyptou apo prosōpou autou, kai hē kardia autōn hēttēthēsetai en autois, kai epegerthēsontai Aigyptioi epi Aigyptious, kai polemēsei anthrōpos ton adelphon hautou, kai anthrōpos ton plēsion hautou. polis epi polin kai nomos epi nomon. kai tarachthēsetai to pneuma tōn Aigyptiōn en autois, kai tēn boulēn autōn diaskedasō, kai eperōtēsousi tous theous hautōn, kai ta agalmata hautōn, kai tous ek tēs gēs phōnountas, kai tous engastrimythous, kai paradōsō Aigypton eis cheiras anthrōpōn kyriōn sklērōn, kai basileis sklēroi kyrieusousin autōn;” kai ta toutois exēs.
“The vision of Egypt. Behold, the Lord sits on a light cloud and will come to Egypt, and the things made by hands in Egypt shall be shaken before him, and their heart shall be overcome within them. And Egyptians shall rise up against Egyptians, and a man shall fight against his brother, and a man against his neighbor, city against city and law against law. And the spirit of the Egyptians shall be troubled within them, and I will scatter their counsel; and they shall inquire of their gods and their images, and of those who speak from the earth, and of the ventriloquists. And I will deliver Egypt into the hands of men, harsh lords, and harsh kings shall rule over them,” and what follows.
Isa 19:1–4 (quotation, high confidence)
Notes and citation
Summary: Isaiah's oracle on Egypt: the Lord comes on a light cloud, Egypt's idols shake, and strife and harsh rulers follow.
- The quotation is Isa 19:1–4 (LXX). “Ventriloquists” (ἐγγαστρίμυθοι) are mediums who were thought to speak with the voice of a spirit. “Law against law” is the Septuagint’s reading (Hebrew: “kingdom against kingdom”).
Notes on the original text
- Digital text corrected (OCR letter slip): τὰ ἀγάλματα αὑτόν → τὰ ἀγάλματα αὑτῶν.
Cite (SBL): Eusebius, Dem. ev. 6.20.1 (Dindorf 3:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-1). (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).
6.20.2Dindorf 3:400
καὶ νῦν τὸν δεύτερον μετὰ τὸν τῶν ὅλων θεὸν καὶ κύριον, αὐτὸν δὴ τὸν τοῦ θεοῦ λόγον, ἥξειν εἰς Αἴγυπτον ἡ παροῦσα προφητεία σημαίνει, καὶ ἥξειν οὐκ ἀφανῶς, οὐδʼ ἀοράτως, οὐδʼ ἄνευ τινὸς σωματικῆς περιβολῆς, ἀλλʼ ἐπὶ νεφέλης κούφης ὀχούμενον, μᾶλλον δὲ ἐπὶ πάχους ἐλαφροῦ· οὕτω γὰρ ἔχειν φασὶ τὴν Ἑβραίων φωνήν.
kai nyn ton deuteron meta ton tōn holōn theon kai kyrion, auton dē ton tou theou logon, hēxein eis Aigypton hē parousa prophēteia sēmainei, kai hēxein ouk aphanōs, oudʼ aoratōs, oudʼ aneu tinos sōmatikēs peribolēs, allʼ epi nephelēs kouphēs ochoumenon, mallon de epi pachous elaphrou; houtō gar echein phasi tēn Hebraiōn phōnēn.
And now the present prophecy signifies that the second after the God of all, the Lord, the very Word of God himself, will come to Egypt: not obscurely, nor invisibly, nor without some bodily covering, but riding on a light cloud, or rather on a light thickness, for that, they say, is how the Hebrew reads.
Isa 19:1 (allusion, high confidence)
Notes and citation
Summary: Isaiah foretells that the Word of God, the second after God, will come to Egypt visibly, on a “light thickness.”
- Eusebius calls the Word “the second after the God of all,” a subordinationist phrasing typical of his pre-Nicene theology; translated as written. “Light thickness” (πάχος ἐλαφρόν) is Aquila’s rendering, cited in 6.20.6.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Dem. ev. 6.20.2 (Dindorf 3:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.3Dindorf 3:400
λεγέτωσαν δῆτα Ἑβραίων παῖδες πότε μετὰ τοὺς Ἡσαΐου χρόνους ὁ κύριος Αἰγυπτίοις ἐπιδεδήμηκεν, καὶ ποῖος κύριος· εἷς γὰρ ὁ ἐπὶ πάντων θεός· καὶ πῶς ἐπὶ πάχους ἐλαφροῦ οὗτος ἐποχεῖσθαι λέγεται καὶ τοπικῶς ἐπιβαίνειν μέρει τινὶ τῆς γῆς.
legetōsan dēta Hebraiōn paides pote meta tous Hēsaïou chronous ho kyrios Aigyptiois epidedēmēken, kai poios kyrios; heis gar ho epi pantōn theos; kai pōs epi pachous elaphrou houtos epocheisthai legetai kai topikōs epibainein merei tini tēs gēs.
Let the children of the Hebrews, then, say when after the times of Isaiah the Lord visited the Egyptians, and what Lord, for the God over all is one; and how he is said to ride on a light thickness and to set foot locally on some part of the earth.
Notes and citation
Summary: Eusebius challenges the Jews to say when and how the Lord came to Egypt after Isaiah's time.
Cite (SBL): Eusebius, Dem. ev. 6.20.3 (Dindorf 3:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.4Dindorf 3:400
ἑρμηνευέτωσαν δὲ καὶ τὸ πάχος ἐλαφρὸν, τί ποτὲ ἄρα ἐστὶ, καὶ διὰ τί μὴ ἄνευ τούτου λέγεται ὁ κύριος ἐπιδημεῖν τῇ Αἰγύπτῳ.
hermēneuetōsan de kai to pachos elaphron, ti pote ara esti, kai dia ti mē aneu toutou legetai ho kyrios epidēmein tę̄ Aigyptǭ.
And let them interpret, too, what the light thickness might be, and why the Lord is said not to visit Egypt without it.
Notes and citation
Summary: Let the Jews explain what the “light thickness” is and why the Lord needs it to visit Egypt.
Notes on the original text
- Digital text corrected (repeated word fragment): ἐλαφρὸν, φρὸν, → ἐλαφρὸν,.
Cite (SBL): Eusebius, Dem. ev. 6.20.4 (Dindorf 3:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.5Dindorf 3:400–401
πότε δὲ καὶ ἱστόρηται τὰ ἐν τῇ προφητείᾳ εἰρημένα τέλους τετυχηκέναι, τὸ σεισθῆναι, λέγω, τὰ εἴδωλα τὰ χειροποίητα Αἰγύπτου, καὶ τὸ Αἰγυπτίους Αἰγυπτίοις πολεμῆσαι διὰ τὴν τοῦ κυρίου εἰς ἀνθρώπους παρουσίαν· καὶ τοὺς θεοὺς αὐτῶν, δηλαδὴ τοὺς δαίμονας, πολλὰ τὸ παλαιὸν δυναμένους, μηκέτι ἰσχύειν, μηδὲ ἀποκρίνασθαι τοῖς ἐπερωτῶσι διὰ τὸ τοῦ κυρίου δέος, εἰς χεῖρας δὲ ποίων κυρίων σκληρῶν, ποίων δὲ βασιλέων μετὰ τὴν θεσπιζομένην τοῦ κυρίου παρουσίαν παρεδόθη Αἴγυπτος, καὶ διὰ τί κυρίου παρόντος σκληροῖς ἄρχουσι παραδίδονται· καὶ τὰ λοιπὰ δὲ τούτοις παραπλησίως ὁ βουλόμενος ἑρμηνευσάτω.
pote de kai historētai ta en tę̄ prophēteią eirēmena telous tetychēkenai, to seisthēnai, legō, ta eidōla ta cheiropoiēta Aigyptou, kai to Aigyptious Aigyptiois polemēsai dia tēn tou kyriou eis anthrōpous parousian; kai tous theous autōn, dēladē tous daimonas, polla to palaion dynamenous, mēketi ischyein, mēde apokrinasthai tois eperōtōsi dia to tou kyriou deos, eis cheiras de poiōn kyriōn sklērōn, poiōn de basileōn meta tēn thespizomenēn tou kyriou parousian paredothē Aigyptos, kai dia ti kyriou parontos sklērois archousi paradidontai; kai ta loipa de toutois paraplēsiōs ho boulomenos hermēneusatō.
And when is it recorded that the things said in the prophecy were fulfilled: I mean the shaking of the idols made by hands in Egypt, and the Egyptians fighting Egyptians because of the Lord’s coming among men; and that their gods, that is, the demons, who of old had great power, no longer had strength or answered those who inquired of them, because of fear of the Lord; and into the hands of what harsh lords and what kings Egypt was delivered after the foretold coming of the Lord, and why, when the Lord was present, they were delivered to harsh rulers? Whoever wishes may interpret the rest likewise.
Notes and citation
Summary: Eusebius asks when the prophecy's details (shaken idols, civil strife, silent oracles, harsh rulers) were ever fulfilled apart from Christ.
Cite (SBL): Eusebius, Dem. ev. 6.20.5 (Dindorf 3:400–401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.6Dindorf 3:401
ἡμεῖς γὰρ οὐκ ἄλλως ταῦτά φαμεν συνίστασθαι ἢ διὰ μόνης τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ εἰς ἀνθρώπους ἐπιφανείας. οὗτος γὰρ θεοῦ λόγος ὢν καὶ θεοῦ δύναμις κατὰ διάνοιαν καὶ πρὸς λέξιν ἐπιδημήσας τῇ Αἰγυπτίων χώρᾳ διὰ νεφέλης κούφης ἐπλήρου τὰ προηγορευμένα. νεφέλην δὲ κούφην ἀλληγορικῶς ὀνομάζει τὴν διʼ οὗ ἀνείληφε σώματος ἐκ παρθένου καὶ ἁγίου πνεύματος ἐπιδημίαν αὐτοῦ, ὥσπερ οὖν ἡ Ἑβραίων γραφὴ καὶ ὁ Ἀκύλας σαφέστερον ἠνίξατο εἰπὼν ‟ἰδοὺ κύριος ἐπιβαίνει ἐπὶ πάχους ἐλαφροῦ, καὶ ἔρχεται ἐπʼ Αἴγυπτον, ” πάχος ἐλαφρὸν τὸ ἐξ ἁγίου πνεύματος σῶμα προσαγορεύσας.
hēmeis gar ouk allōs tauta phamen synistasthai ē dia monēs tēs tou sōtēros hēmōn Iēsou Christou eis anthrōpous epiphaneias. houtos gar theou logos ōn kai theou dynamis kata dianoian kai pros lexin epidēmēsas tę̄ Aigyptiōn chōrą dia nephelēs kouphēs eplērou ta proēgoreumena. nephelēn de kouphēn allēgorikōs onomazei tēn diʼ hou aneilēphe sōmatos ek parthenou kai hagiou pneumatos epidēmian autou, hōsper oun hē Hebraiōn graphē kai ho Akylas saphesteron ēnixato eipōn ‟idou kyrios epibainei epi pachous elaphrou, kai erchetai epʼ Aigypton, ” pachos elaphron to ex hagiou pneumatos sōma prosagoreusas.
For we say that these things are established in no other way than through the appearing of our Savior Jesus Christ among men alone. For he, being the Word of God and the Power of God, visited the land of the Egyptians both in the spiritual sense and literally, through a light cloud, and fulfilled what had been foretold. By “a light cloud” he allegorically names his coming through the body which he took from the Virgin and the Holy Spirit, as the Hebrew Scripture, and Aquila more clearly, hinted, saying, “Behold, the Lord mounts on a light thickness and comes to Egypt,” calling the body from the Holy Spirit a “light thickness.”
Isa 19:1 (quotation, high confidence) · 1 Cor 1:24 (echo, medium confidence)
Notes and citation
Summary: The “light cloud” is Christ's body taken from the Virgin and the Holy Spirit, in which he came to Egypt.
- Aquila’s Greek version of Isa 19:1, known only from quotations. “Word of God and Power of God” echoes 1 Cor 1:24.
Notes on the original text
- Digital text corrected (OCR accent slip): διʼ οὑ ἀνείληφε → διʼ οὗ ἀνείληφε.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.20.6 (Dindorf 3:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.7Dindorf 3:401
καὶ τοῦτο τοιγαροῦν τὸ τῆς προφητείας μέρος πρὸς λέξιν τέλους ἐτύγχανεν, ὅτε ἄγγελος κυρίου ὄναρ ἐπιφανεὶς εἶπε τῷ Ἰωσὴφ ‟ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ φεῦγε εἰς Αἴγυπτον καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι.
kai touto toigaroun to tēs prophēteias meros pros lexin telous etynchanen, hote angelos kyriou onar epiphaneis eipe tǭ Iōsēph ‟egertheis paralabe to paidion kai tēn mētera autou, kai pheuge eis Aigypton kai isthi ekei heōs an eipō soi.
And this part of the prophecy was literally fulfilled when an angel of the Lord appeared in a dream and said to Joseph, “Rise, take the child and his mother, and flee to Egypt, and stay there until I tell you.”
Matt 2:13 (quotation, high confidence)
Notes and citation
Summary: The prophecy was literally fulfilled when Joseph fled with the child Jesus to Egypt.
- The quotation is Matt 2:13.
Notes on the original text
- Digital text corrected (OCR accent slip): ἐπιφανεὶς εἷπε → ἐπιφανεὶς εἶπε.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.20.7 (Dindorf 3:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.8Dindorf 3:401–402
τότε γοῦν αὐτὸς ὁ κύριος ὁ θεὸς λόγος ἐπιπαρὼν τῇ τοῦ παιδὸς ἡλικίᾳ, καὶ ἐν τῇ συστάσῃ αὐτοῦ ἐξ ἁγίας παρθένου σαρκὶ παχείᾳ μὲν οὔσῃ διὰ τὸ τῆς σωματικῆς ὕλης ἀντίτυπον, ἐλαφρᾷ δὲ πάλιν διὰ τὸ κρείττονα ἢ καθʼ ἡμᾶς εἶναι, καὶ νεφέλη κούφη ὀνομαζομένῃ διὰ τὸ μὴ ἐξ ἡδυπαθοῦς φθορᾶς, ἀλλὰ ἐξ ἁγίου πνεύματος συστῆναι), τῇ τῶν Αἰγυπτίων ἐπιδημεῖ χώρᾳ.
tote goun autos ho kyrios ho theos logos epiparōn tę̄ tou paidos hēlikią, kai en tę̄ systasę̄ autou ex hagias parthenou sarki pacheią men ousę̄ dia to tēs sōmatikēs hylēs antitypon, elaphrą de palin dia to kreittona ē kathʼ hēmas einai, kai nephelē kouphē onomazomenę̄ dia to mē ex hēdypathous phthoras, alla ex hagiou pneumatos systēnai), tę̄ tōn Aigyptiōn epidēmei chōrą.
Then, at any rate, the Lord himself, God the Word, present with the child in his tender age, and in the flesh formed from the holy Virgin (thick because of the resistance of bodily matter, yet light because it is superior to ours, and called a light cloud because it was formed not from pleasurable corruption but from the Holy Spirit), visits the land of the Egyptians.
Notes and citation
Summary: In his flesh from the Virgin, thick as matter yet light as formed by the Spirit, the Word visited Egypt.
- The digital text has a closing parenthesis without an opening one; the parenthetical explanation is marked here as Eusebius’s aside. συστάσῃ is probably a slip for a participle (“formed”); translated by sense.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.20.8 (Dindorf 3:401–402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.9Dindorf 3:402
ἡ δʼ αἰτία τῆς ἐκεῖσε ἐπιδημίας αὐτοῦ τοῦτον ἔχει τὸν λόγον. ἐπεὶ γὰρ ἐν αὐτῇ πρώτῃ κατάρξαι τὰ τῆς εἰδωλολάτρου πλάνης μνημονεύεται, ἐδόκουν τε πάντων ἀνθρώπων μάλιστα δεισιδαιμονέστατοι τυγχάνειν, ἐχθροί τε εἶναι καὶ πολέμιοι τοῦ λαοῦ τοῦ θεοῦ, τῶν προφητῶν κατὰ πλεῖστον ὅσον ἀφεστῶτες, εἰκότως αὐτοῖς πρώτοις ἡ τοῦ θεοῦ ἐφίστη δύναμις·
hē dʼ aitia tēs ekeise epidēmias autou touton echei ton logon. epei gar en autę̄ prōtę̄ katarxai ta tēs eidōlolatrou planēs mnēmoneuetai, edokoun te pantōn anthrōpōn malista deisidaimonestatoi tynchanein, echthroi te einai kai polemioi tou laou tou theou, tōn prophētōn kata pleiston hoson aphestōtes, eikotōs autois prōtois hē tou theou ephistē dynamis;
The reason for his visit there is this. Since idolatrous error is recorded to have begun first in Egypt, and the Egyptians seemed to be the most superstitious of all men, and were enemies and foes of the people of God, standing as far as possible from the prophets, the power of God reasonably came first to them.
Notes and citation
Summary: Christ came to Egypt first because idolatry began there and the Egyptians were the most superstitious of peoples.
Cite (SBL): Eusebius, Dem. ev. 6.20.9 (Dindorf 3:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.10Dindorf 3:402
διὸ καὶ πάντων ἀνθρώπων μᾶλλον παρʼ Αἰγυπτίοις ἴσχυσεν ὁ τῆς εὐαγγελικῆς αὐτοῦ διδασκαλίας λόγος· ὅθεν ἡ παροῦσα προφητεία αὐτὸν αὐτοῖς ἐπιδημήσειν τὸν κύριον θεσπίζει, ἀλλʼ οὐχὶ τοὺς Αἰγυπτίους ἥξειν εἰς τὴν Ἰουδαίων χώραν, οὐδέ γε εἰς τὰ Ἱεροσόλυμα προσκυνήσειν αὐτῷ, οὐδʼ ἐνταῦθα κατὰ τὰ παρὰ Μωσεῖ προστεταγμένα προσηλυτεύσειν Ἰουδαίοις, οὐδὲ θύσειν θυσίας ἐν τῷ πρὸς τῇ Ἱερουσαλὴμ θυσιαστηρίῳ· ἀλλὰ τούτων μὲν ἔσεσθαί φησιν οὐδὲν, τὸν δὲ κύριον αὐτὸν ἐπιδημήσειν τοῖς Αἰγυπτίοις, καὶ τῆς αὑτοῦ παρουσίας καταξιώσειν τοὺς ἄνδρας, μεγάλων τε ἀγαθῶν καταστήσεσθαι αἴτιον αὐτοῖς.
dio kai pantōn anthrōpōn mallon parʼ Aigyptiois ischysen ho tēs euangelikēs autou didaskalias logos; hothen hē parousa prophēteia auton autois epidēmēsein ton kyrion thespizei, allʼ ouchi tous Aigyptious hēxein eis tēn Ioudaiōn chōran, oude ge eis ta Hierosolyma proskynēsein autǭ, oudʼ entautha kata ta para Mōsei prostetagmena prosēlyteusein Ioudaiois, oude thysein thysias en tǭ pros tę̄ Hierousalēm thysiastēriǭ; alla toutōn men esesthai phēsin ouden, ton de kyrion auton epidēmēsein tois Aigyptiois, kai tēs hautou parousias kataxiōsein tous andras, megalōn te agathōn katastēsesthai aition autois.
For this reason the word of his gospel teaching prevailed among the Egyptians more than among all other men. Hence the present prophecy foretells that the Lord himself would visit them, not that the Egyptians would come to the land of the Jews, nor worship him in Jerusalem, nor become proselytes to the Jews there according to what Moses commanded, nor offer sacrifices on the altar at Jerusalem. It says that none of these things will be, but that the Lord himself will visit the Egyptians, will count the men worthy of his presence, and will become the cause of great blessings to them.
Notes and citation
Summary: The prophecy says the Lord would come to Egypt, not that Egyptians would become Jewish proselytes at Jerusalem.
Cite (SBL): Eusebius, Dem. ev. 6.20.10 (Dindorf 3:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.11Dindorf 3:402–403
κατορθώσειν γοῦν αὐτοῦ τὴν ἐπιδημίαν ταῦτα, ἅπερ καὶ αὐτοῖς ἔργοις μετὰ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ ἐπιφάνειαν συνίσταται πεπληρωμένα· τίνα δὲ ἦν θεασώμεθα. οἱ πρὶν τὴν Αἴγυπτον οἰκοῦντες φαῦλοι καὶ μοχθηροὶ δαίμονες, ἐξ αἰῶνος μακροῦ τοῖς ξοάνοις ἐμφωλεύοντες καὶ τὰς τῶν Αἰγυπτίων ψυχὰς πάσῃ δεισιδαιμονίας πλάνῃ καταδουλούμενοι, συναισθόμενοι ξένης τινος καὶ ἐνθέου δυνάμεως ἐπιδημούσης αὐτοῖς, αὐτίκα συνεκινοῦντο σάλον καὶ κλόνον ἐν ἑαυτοῖς πάσχοντες, ἥ τε καρδία αὐτῶν καὶ ἡ διανοητικὴ δύναμις ἡττᾶτο ἔνδον ἐν ἑαυτοῖς, ὑποχωροῦσα καὶ νικωμένη ὑπὸ τῆς ἀοράτως συνελαυνούσης καὶ πυρὸς δίκην ἀρρήτῳ λόγῳ φλεγούσης αὐτοὺς δυνάμεως.
katorthōsein goun autou tēn epidēmian tauta, haper kai autois ergois meta tēn tou sōtēros hēmōn Iēsou tou Christou epiphaneian synistatai peplērōmena; tina de ēn theasōmetha. hoi prin tēn Aigypton oikountes phauloi kai mochthēroi daimones, ex aiōnos makrou tois xoanois emphōleuontes kai tas tōn Aigyptiōn psychas pasę̄ deisidaimonias planę̄ katadouloumenoi, synaisthomenoi xenēs tinos kai entheou dynameōs epidēmousēs autois, autika synekinounto salon kai klonon en heautois paschontes, hē te kardia autōn kai hē dianoētikē dynamis hēttato endon en heautois, hypochōrousa kai nikōmenē hypo tēs aoratōs synelaunousēs kai pyros dikēn arrētǭ logǭ phlegousēs autous dynameōs.
His visit, then, would accomplish these things, which are shown to have been fulfilled in actual deeds after the appearing of our Savior Jesus Christ. Let us see what they were. The base and wicked demons who formerly inhabited Egypt, lurking for long ages in the wooden images and enslaving the souls of the Egyptians with every error of superstition, perceived a strange and divine power visiting them. At once they were moved, suffering tossing and shaking within themselves, and their heart and power of thought was overcome within them, yielding and conquered by the power that drove them invisibly together and burned them like fire in an ineffable way.
Notes and citation
Summary: When Christ came to Egypt, the demons in its idols were shaken and overcome by his invisible power.
Notes on the original text
- Digital text corrected (OCR accent slip; OCR letter slip): τίνα δὲ ἢν → τίνα δὲ ἦν; τὰς τόν Αἰγυπτίων → τὰς τῶν Αἰγυπτίων.
Cite (SBL): Eusebius, Dem. ev. 6.20.11 (Dindorf 3:402–403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.12Dindorf 3:403
ἀλλὰ τότε μὲν ἀοράτως οἱ δαίμονες ταῦτα ἔπασχον ἐπὶ τῇ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ εἰς τὴν Αἴγυπτον ἐνσάρκῳ ἐπιδημίᾳ· ἐπειδὴ δὲ μετὰ ταῦτα γυμνῶς ἤδη λοιπὸν τὸ περὶ αὐτοῦ εὐαγγέλιον τοῖς Αἰγυπτίοις, ὥσπερ οὖν καὶ τοῖς λοιποῖς ἔθνεσιν, ἐκηρύττετο, ἥ τε ἀόρατος αὐτοῦ δύναμις σὺν τοῖς ἀποστόλοις αὐτοῦ παρῆν ἀφανῶς συμπράττουσα αὐτοῖς καὶ συνεργοῦσα καὶ καταγγέλλουσα διʼ αὐτῶν τὴν εὐσεβῆ διδασκαλίαν αὐτοῦ, μόνον τὸν ἕνα καὶ μόνον ἀληθῆ θεὸν εὐσεβεῖν παρακελευομένη, τῶν δὲ δαιμόνων τοὺς πάλαι πεπλανημένους ἀφιστῶσα,
alla tote men aoratōs hoi daimones tauta epaschon epi tę̄ tou sōtēros hēmōn Iēsou Christou eis tēn Aigypton ensarkǭ epidēmią; epeidē de meta tauta gymnōs ēdē loipon to peri autou euangelion tois Aigyptiois, hōsper oun kai tois loipois ethnesin, ekērytteto, hē te aoratos autou dynamis syn tois apostolois autou parēn aphanōs symprattousa autois kai synergousa kai katangellousa diʼ autōn tēn eusebē didaskalian autou, monon ton hena kai monon alēthē theon eusebein parakeleuomenē, tōn de daimonōn tous palai peplanēmenous aphistōsa,
But at that time the demons suffered these things invisibly, at the coming of our Savior Jesus Christ in the flesh into Egypt. Afterward, when the gospel about him was now openly preached to the Egyptians, as also to the other nations, and his invisible power was present with his apostles, secretly acting with them, working with them, and proclaiming through them his godly teaching, urging men to worship the one and only true God, and drawing away from the demons those long deceived,
Notes and citation
Summary: Later, when the gospel was openly preached in Egypt, Christ's power worked through the apostles to turn people from demons to God.
- The sentence continues in 6.20.13.
Notes on the original text
- Digital text corrected (OCR accent slip; OCR letter slip (“the one”)): αὐτοῦ παρὴν → αὐτοῦ παρῆν; τὸν ἴνα καὶ → τὸν ἕνα καὶ.
Cite (SBL): Eusebius, Dem. ev. 6.20.12 (Dindorf 3:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.13Dindorf 3:403
ἐνταῦθα λοιπὸν ἤδη Αἰγυπτίοις, ὥσπερ οὖν καὶ τοῖς λοιποῖς ἔθνεσι, στάσις καὶ πόλεμος ἐμφύλιος συνίστατο, τῶν μὲν ἀναχωρούντων τῆς πολυθέου πλάνης καὶ τῷ τοῦ Χριστοῦ λόγῳ προστρεχόντων, τῶν δὲ ἐξ ἐναντίας τούτοις πολεμούντων καὶ ὑπὸ τῶν οἰκείων δαιμόνων ἐξοιστρουμένων, ὡς καὶ ἀδελφοὺς ἀλλήλων διίστασθαι, καὶ τοὺς φιλτάτους διὰ ξιφῶν χωρεῖν τῆς τοῦ Χριστοῦ διδασκαλίας ἕνεκεν, φησὶν ὁ χρησμὸς ‟καὶ ἐπεγερθήσονται Αἰγύπτιοι ἐπʼ Αἰγυπτίους καὶ πολεμήσει ἄνθρωπος τὸν ἀδελφὸν αὑτοῦ καὶ ἄνθρωπος τὸν πλησίον αὑτοῦ.”
entautha loipon ēdē Aigyptiois, hōsper oun kai tois loipois ethnesi, stasis kai polemos emphylios synistato, tōn men anachōrountōn tēs polytheou planēs kai tǭ tou Christou logǭ prostrechontōn, tōn de ex enantias toutois polemountōn kai hypo tōn oikeiōn daimonōn exoistroumenōn, hōs kai adelphous allēlōn diistasthai, kai tous philtatous dia xiphōn chōrein tēs tou Christou didaskalias heneken, phēsin ho chrēsmos ‟kai epegerthēsontai Aigyptioi epʼ Aigyptious kai polemēsei anthrōpos ton adelphon hautou kai anthrōpos ton plēsion hautou.”
then at last strife and civil war arose among the Egyptians, as among the other nations too, some leaving the error of many gods and running to the word of Christ, and others fighting against them, driven mad by their own demons, so that even brothers were divided from one another, and the dearest went at each other with swords for the sake of Christ’s teaching. So the oracle says: “And Egyptians shall rise up against Egyptians, and a man shall fight against his brother, and a man against his neighbor.”
Isa 19:2 (quotation, high confidence)
Notes and citation
Summary: Conversion to Christ set Egyptians against Egyptians and brother against brother, as Isaiah foretold.
- The quotation is Isa 19:2 (LXX).
Topics: Persecution
Cite (SBL): Eusebius, Dem. ev. 6.20.13 (Dindorf 3:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.14Dindorf 3:403–404
πιστοῦται δὲ τὴν προφητικὴν πρόρρησιν καὶ αὑτὸς ὁ σωτὴρ ἡμῶν, φάσκων ἐν τοῖς εὐαγγελίοις‘ ‟παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς.
pistoutai de tēn prophētikēn prorrēsin kai hautos ho sōtēr hēmōn, phaskōn en tois euangeliois‘ ‟paradōsei adelphos adelphon eis thanaton kai patēr teknon, kai epanastēsontai tekna epi goneis kai thanatōsousin autous.
Our Savior himself also confirms the prophetic prediction, saying in the Gospels: “Brother will deliver brother to death, and father child, and children will rise up against parents and put them to death.”
Matt 10:21 (quotation, high confidence) · Mark 13:12 (quotation, medium confidence)
Notes and citation
Summary: Jesus himself foretold that family members would betray one another to death.
- The quotation is Matt 10:21 (Mark 13:12).
Topics: Persecution
Cite (SBL): Eusebius, Dem. ev. 6.20.14 (Dindorf 3:403–404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.15Dindorf 3:404
καὶ αὖθις μὴ νομίσητε ὅτι ἦλθον εἰρήνην δοῦναι ἐν τῇ γῇ, οὐχὶ λέγω ὑμῖν, ἀλλʼ ἢ διαμερισμόν. ἔσονται γὰρ ἀπὸ τοῦ νῦν πέντε ἐν οἴκω ἐνὶ διαμεμερισμένοι, τρεῖς ἐπὶ δυσὶν καὶ δύο ἐπὶ τρισί· διαμερισθήσονται πατὴρ ἐπὶ υἱῷ καὶ υἱὸς ἐπὶ πατρὶ, μήτηρ ἐπὶ τὴν θυγατέρα, καὶ θυγάτηρ ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ τὴν νύμφην, καὶ νύμφη ἐπὶ τὴν πενθεράν.
kai authis mē nomisēte hoti ēlthon eirēnēn dounai en tę̄ gę̄, ouchi legō hymin, allʼ ē diamerismon. esontai gar apo tou nyn pente en oikō eni diamemerismenoi, treis epi dysin kai dyo epi trisi; diameristhēsontai patēr epi huiǭ kai huios epi patri, mētēr epi tēn thygatera, kai thygatēr epi tēn mētera, penthera epi tēn nymphēn, kai nymphē epi tēn pentheran.
And again: “Do not think that I came to give peace on earth; no, I tell you, but rather division. For from now on there will be five in one house divided, three against two and two against three; they will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.”
Luke 12:51–53 (quotation, high confidence) · Matt 10:34 (quotation, medium confidence)
Notes and citation
Summary: Jesus said he came to bring division, even within households.
- The quotation is Luke 12:51–53, with the opening from Matt 10:34.
Cite (SBL): Eusebius, Dem. ev. 6.20.15 (Dindorf 3:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.16Dindorf 3:404
τί γὰρ ταῦτα τῆς προφητικῆς διαφέροι ἂν φωνῆς ἐπὶ τῇ τοῦ κυρίου εἰς Αἴγυπτον παρουσίᾳ λεγούσης ἐπεγερθήσεσθαι Αἰγυπτίους κατʼ Αἰγυπτίων καὶ πολεμήσειν ἄνθρωπον τὸν ἀδελφὸν αὑτοῦ; καὶ νόμος δὲ ὁ τῆς καινῆς διαθήκης τοῦ Χριστοῦ ἐπὶ νόμον τὸν τῆς πολυθέου δεισιδαιμονίας ἠγείρετο, ὅτε τῶν εἰδωλολατρῶν ἐθνῶν νόμος τὴν Χριστοῦ πολεμῶν διδασκαλίαν, πόλις τε καὶ πολιτεία τῆς ἐν Χριστῷ ἐκκλησίας τοῖς τῶν ἀπίστων ἐθνῶν πολιτεύμασιν ἐπανίστατο.
ti gar tauta tēs prophētikēs diapheroi an phōnēs epi tę̄ tou kyriou eis Aigypton parousią legousēs epegerthēsesthai Aigyptious katʼ Aigyptiōn kai polemēsein anthrōpon ton adelphon hautou? kai nomos de ho tēs kainēs diathēkēs tou Christou epi nomon ton tēs polytheou deisidaimonias ēgeireto, hote tōn eidōlolatrōn ethnōn nomos tēn Christou polemōn didaskalian, polis te kai politeia tēs en Christǭ ekklēsias tois tōn apistōn ethnōn politeumasin epanistato.
For how would these words differ from the prophetic word that says that at the Lord’s coming to Egypt Egyptians would rise up against Egyptians and a man would fight against his brother? And the law of the new covenant of Christ rose up against the law of the superstition of many gods, when the law of the idolatrous nations warred against Christ’s teaching, and the city and commonwealth of the church in Christ rose up against the commonwealths of the unbelieving nations.
Isa 19:2 (allusion, high confidence)
Notes and citation
Summary: Jesus' words match Isaiah's, and the law of the new covenant rose against the law of idolatry, city against city.
- Isa 19:2 is recalled.
Cite (SBL): Eusebius, Dem. ev. 6.20.16 (Dindorf 3:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.17Dindorf 3:404
διὸ λέλεκται ‟πόλις ἐπὶ πόλιν καὶ νόμος ἐπὶ νόμον.” ἔστι δὲ ἐπὶ τούτοις τοὺς Αἰγυπτίους πάντας τοὺς εἰδωλολάτρας, τό τε ἐνεργοῦν ἐν αὐτοῖς τῆς εἰδωλολατρίας πνεῦμα, συνιδεῖν ταραττομένους εἰσέτι νῦν, καὶ πολλὰ μὲν βουλευομένους κατὰ τῆς τοῦ Χριστοῦ διδασκαλίας, ὡς ἂν σβέ- σοιεν αὐτὴν καὶ ἐξ ἀνθρώπων ἀφανίσοιεν, διασκεδαννυμένους δὲ ὑπὸ τοῦ θεοῦ, φήσαντος ἐν τῇ προφητείᾳ ‟καὶ ταραχθήσεται τὸ πνεῦμα τῶν Αἰγυπτίων ἐν αὐτοῖς, καὶ τὴν βουλὴν αὐτῶν διασκεδάσω.”
dio lelektai ‟polis epi polin kai nomos epi nomon.” esti de epi toutois tous Aigyptious pantas tous eidōlolatras, to te energoun en autois tēs eidōlolatrias pneuma, synidein tarattomenous eiseti nyn, kai polla men bouleuomenous kata tēs tou Christou didaskalias, hōs an sbe- soien autēn kai ex anthrōpōn aphanisoien, diaskedannymenous de hypo tou theou, phēsantos en tę̄ prophēteią ‟kai tarachthēsetai to pneuma tōn Aigyptiōn en autois, kai tēn boulēn autōn diaskedasō.”
That is why it is said, “City against city and law against law.” Besides this, one can see all the idolatrous Egyptians, and the spirit of idolatry at work in them, troubled even now, and plotting many things against Christ’s teaching so as to quench it and wipe it out from among men, but scattered by God, who said in the prophecy, “And the spirit of the Egyptians shall be troubled within them, and I will scatter their counsel.”
Isa 19:2–3 (quotation, high confidence)
Notes and citation
Summary: The idolaters' plots against Christ's teaching are still being frustrated by God, as Isaiah foretold.
- The quotations are Isa 19:2–3 (LXX).
Notes on the original text
- Digital text corrected (OCR letter slip): βουλευομέμους → βουλευομένους.
Topics: Persecution
Cite (SBL): Eusebius, Dem. ev. 6.20.17 (Dindorf 3:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.18Dindorf 3:404–405
μυρία δὲ ὅσα πυνθανόμενοι καὶ ἐπερωτῶντες καθʼ ἡμῶν ἔν τε χρησμοῖς καὶ μαντείαις τοὺς θεοὺς αὑτῶν, καὶ τοὺς ἐν τοῖς ἀγάλμασιν ἐμφωλεύοντας δαίμονας, τούς τε πάλαι ἐν αὐτοῖς πολλὰ δυναμένους ἐγγαστρι- μύθους, οὐδέν τι πλέον ἐξ αὐτῶν ἔχουσι.
myria de hosa pynthanomenoi kai eperōtōntes kathʼ hēmōn en te chrēsmois kai manteiais tous theous hautōn, kai tous en tois agalmasin emphōleuontas daimonas, tous te palai en autois polla dynamenous engastri- mythous, ouden ti pleon ex autōn echousi.
And though they inquire and ask countless things against us, in oracles and divinations, of their gods, of the demons lurking in their images, and of the ventriloquists who once had great power among them, they gain nothing more from them.
Notes and citation
Summary: The pagans consult oracles and demons against the Christians, but in vain.
Notes on the original text
- Digital text corrected (OCR letter slip): ἴν τε χρησμοῖς → ἔν τε χρησμοῖς.
Cite (SBL): Eusebius, Dem. ev. 6.20.18 (Dindorf 3:404–405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.19Dindorf 3:405
διό φησιν ὁ λόγος ‟καὶ ἐπερωτήσουσι τοὺς θεοὺς αὑτῶν καὶ τὰ ἀγάλματα αὑτῶν καὶ τοὺς ἐγγαστριμύθους. ’ ἀλλʼ οὐδεμιᾶς γὰρ, φησὶ, τεύξονται βοηθείας οἱ ἐπὶ τοὺς πεπλανημένως δοκοῦντας αὐτῶν εἶναι θεοὺς καταφεύγοντες, τότε μάλιστα αὐτοὺς τοῦ θεοῦ κυρίοις σκληροῖς καὶ βασιλεῦσι παραδιδόντος, ὅτε τοῖς δαίμοσιν αὑτῶν πειθόμενοι καὶ ὑπʼ αὐτῶν ἐνεργούμενοι τοὺς κατὰ τῆς ἐκκλησίας τοῦ θεοῦ διωγμοὺς ἐπεγείρουσιν.
dio phēsin ho logos ‟kai eperōtēsousi tous theous hautōn kai ta agalmata hautōn kai tous engastrimythous. ’ allʼ oudemias gar, phēsi, teuxontai boētheias hoi epi tous peplanēmenōs dokountas autōn einai theous katapheugontes, tote malista autous tou theou kyriois sklērois kai basileusi paradidontos, hote tois daimosin hautōn peithomenoi kai hypʼ autōn energoumenoi tous kata tēs ekklēsias tou theou diōgmous epegeirousin.
That is why the word says, “And they shall inquire of their gods and their images and the ventriloquists.” But those who flee to those whom they wrongly think to be their gods will obtain no help, it says; God delivers them to harsh lords and kings especially at the time when, obeying their demons and driven by them, they stir up persecutions against the church of God.
Isa 19:3–4 (quotation, high confidence)
Notes and citation
Summary: Those who turn to false gods get no help, and God hands them to harsh rulers when they persecute the church.
- The quotation is Isa 19:3 (LXX), with Isa 19:4 recalled.
Notes on the original text
- Digital text corrected (OCR breathing slip; garbled OCR of the opening quotation mark and καὶ (LXX Isa 19:3 reads καὶ ἐπερωτήσουσι, as quoted in 6.20.1); repeated word across line break): ^’y, al ἐπερωτήσουσι → ‟καὶ ἐπερωτήσουσι; οἶ ἐπὶ τοὺς → οἱ ἐπὶ τοὺς; κυρί- κυρίοις → κυρίοις; ἐνεργού- ἐνεργούμενοι → ἐνεργούμενοι.
Topics: Persecution
Cite (SBL): Eusebius, Dem. ev. 6.20.19 (Dindorf 3:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.20Dindorf 3:405
ἔνθα μοι τὸν νοῦν ἐπιστήσεις, τίνα τρόπον μέχρι μὲν τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χρι- στοῦ ἐπιφανείας οἰκείοις βασιλεῦσιν ἰδίως καὶ καθʼ ἑαυτὴν πᾶσα Αἴγυπτος κέχρητο, ἐν αὐτονομίᾳ τε καὶ ἐν ἐλευθερίᾳ διῆγον οἱ Αἰγύπτιοι, δυναστεία δὲ αὐ- τῶν ἐξ αἰῶνος μακρά τις καὶ πολλὴ βεβόητο, ἐξ ἐκεί- νοῦ τε πρώτου Ῥωμαίων Αὐγούστου, καθʼ ὃν ὁ κύ- ριος ἡμῶν γεγέννητο, χειρωσαμένου τὴν Αἴγυπτον, ὑστάτης τε τῶν Πτολεμαίων Κλεοπάτρας ἁλούσης, ὑπὸ τὴν Ρωμαίων γεγόνασιν ἐξουσίαν ὑπό τε τοὺς αὐτῶν νόμους καὶ ἐπιτάγματα, τῆς προτέρας αὐτο- νομίας καὶ ἐλευθερίας ἀφῃρημένοι· ὡς καὶ ἐν τούτῳ τὸ προφητικὸν ἐπαληθεύειν λόγιον, περὶ μὲν τῶν εἰς τοὺς τόπους ἐκπεμπομένων ἐπιτρόπων τε καὶ ἡγου- μένων καὶ περὶ τῶν λοιπῶν ἐν μέρει ἀρχόντων φά- σκον ’ καὶ παραδώσω Αἴγυπτον εἰς χεῖρας ἀνθρώπων κυρίων σκληρῶν, ” περὶ δὲ τῶν τὴν καθʼ ὅλου διε- πόντων ἀρχὴν τὸ ἑξῆς.
entha moi ton noun epistēseis, tina tropon mechri men tēs tou sōtēros hēmōn Iēsou Chri- stou epiphaneias oikeiois basileusin idiōs kai kathʼ heautēn pasa Aigyptos kechrēto, en autonomią te kai en eleutherią diēgon hoi Aigyptioi, dynasteia de au- tōn ex aiōnos makra tis kai pollē beboēto, ex ekei- nou te prōtou Rhōmaiōn Augoustou, kathʼ hon ho ky- rios hēmōn gegennēto, cheirōsamenou tēn Aigypton, hystatēs te tōn Ptolemaiōn Kleopatras halousēs, hypo tēn Rōmaiōn gegonasin exousian hypo te tous autōn nomous kai epitagmata, tēs proteras auto- nomias kai eleutherias aphę̄rēmenoi; hōs kai en toutǭ to prophētikon epalētheuein logion, peri men tōn eis tous topous ekpempomenōn epitropōn te kai hēgou- menōn kai peri tōn loipōn en merei archontōn pha- skon ’ kai paradōsō Aigypton eis cheiras anthrōpōn kyriōn sklērōn, ” peri de tōn tēn kathʼ holou die- pontōn archēn to hexēs.
Here you will pay attention, I ask, to how, until the appearing of our Savior Jesus Christ, all Egypt had its own kings, separately and by itself, and the Egyptians lived in self-government and freedom, and their dominion was long famed from ages past and great. But from the time when Augustus, the first of the Romans, in whose reign our Lord was born, subdued Egypt, and Cleopatra, the last of the Ptolemies, was captured, they came under the power of the Romans and under their laws and commands, deprived of their former self-government and freedom. So in this too the prophetic oracle proves true, which says of the procurators and governors sent into the regions and of the other local rulers, “And I will deliver Egypt into the hands of men, harsh lords,” and of those who hold the universal rule, what follows.
Isa 19:4 (quotation, high confidence)
Notes and citation
Summary: Egypt lost its independence to Rome under Augustus, at Christ's birth, fulfilling the prophecy of harsh lords.
- The quotation is Isa 19:4 (LXX).
Notes on the original text
- Digital text corrected (OCR breathing slip): διῆγον οἶ Αἰγύπτιοι → διῆγον οἱ Αἰγύπτιοι.
Cite (SBL): Eusebius, Dem. ev. 6.20.20 (Dindorf 3:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.21Dindorf 3:405–406
ἀνθʼ οὗ ὁ Ἀκύλας φησὶ καὶ βασιλεὺς κεκραταιωμένος ἐξουσιάσει ἐν αὐτοῖς·’ ὁ δὲ Σύμμαχος “καὶ βασιλεὺς ἰσχυρὸς ἐξουσιάσει αὐ- τῶν. οὕτω δὴ τὴν Ῥωμαίων ἡγοῦμαι κεκλῆσθαι βασιλείαν, ὑφʼ ἧς ὥσπερ χαλινῷ καὶ δεσμῷ πεπεδη- μένους οὐ μόνον τοὺς πάντων ἀνθρώπων δεισιδαιμονεστάτους Αἰγυπτίους, ἀλλὰ καὶ τοὺς λοιποὺς πάντας ἀνθρώπους μηδὲν δύνασθαι τολμᾶν κατὰ τῆς τοῦ σωτῆρος ἡμῶν ἐκκλησίας δυσφημεῖν.
anthʼ hou ho Akylas phēsi kai basileus kekrataiōmenos exousiasei en autois;’ ho de Symmachos “kai basileus ischyros exousiasei au- tōn. houtō dē tēn Rhōmaiōn hēgoumai keklēsthai basileian, hyphʼ hēs hōsper chalinǭ kai desmǭ pepedē- menous ou monon tous pantōn anthrōpōn deisidaimonestatous Aigyptious, alla kai tous loipous pantas anthrōpous mēden dynasthai tolman kata tēs tou sōtēros hēmōn ekklēsias dysphēmein.
For this Aquila says, “And a strengthened king shall have authority among them,” and Symmachus, “And a strong king shall have authority over them.” By this I think the empire of the Romans is meant, by which, as if bound with a bridle and fetter, not only the Egyptians, the most superstitious of all men, but all other men too are unable to dare to speak evil against the church of our Savior.
Isa 19:4 (quotation, high confidence)
Notes and citation
Summary: Aquila's and Symmachus's “strong king” means the Roman empire, which restrains the enemies of the church.
- Aquila’s and Symmachus’s Greek versions of Isa 19:4, known only from quotations.
Cite (SBL): Eusebius, Dem. ev. 6.20.21 (Dindorf 3:405–406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.20.22Dindorf 3:406
μετὰ ταῦτα προφητεύεται τούτοις ἐξῆς σκοτεινότερά τινα καὶ διʼ αἰνιγμάτων μακροτέρας καὶ βαθυτέρας τῆς κατὰ τροπολογίαν δεόμενα ἑρμηνείας, ἃ δὴ ἐπὶ σχολῆς κατὰ τὸν προσήκοντα καιρὸν τῆς προσηκούσης τεύξεται διηγήσεως, ἐπὰν σὺν θεῷ τὸν περὶ τῶν ἐπαγγελιῶν ἀποδώσωμεν λόγον. Ἀπὸ τοῦ αὐτοῦ.
meta tauta prophēteuetai toutois exēs skoteinotera tina kai diʼ ainigmatōn makroteras kai bathyteras tēs kata tropologian deomena hermēneias, ha dē epi scholēs kata ton prosēkonta kairon tēs prosēkousēs teuxetai diēgēseōs, epan syn theǭ ton peri tōn epangeliōn apodōsōmen logon. Apo tou autou.
After this there follow prophecies that are more obscure and in riddles, needing a longer and deeper interpretation by figurative reading. These will receive a fitting explanation at leisure, at the proper time, when, God willing, we give our account of the promises. From the same.
Notes and citation
Summary: The rest of Isaiah 19 is too obscure for now and is left for the later discussion of the promises.
- The last words are the heading of the next chapter.
Notes on the original text
- Digital text corrected (joined words and OCR letter slip): προσηχοντακαιρὸν → προσήκοντα καιρὸν.
Cite (SBL): Eusebius, Dem. ev. 6.20.22 (Dindorf 3:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-20-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 6, chapter 21
6.21.1Dindorf 3:406
‟ Εὐφράνθητι ἔρημος διψῶσα, ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρίνον, καὶ ἐξανθήσει καὶ ἀγαλλιάσεται τὰ ἔρημα τοῦ Ἰορδάνου. καὶ ἡ δόξα τοῦ Λιβάνου ἐδόθη αὐτῇ καὶ ἡ τιμὴ τοῦ Καρμήλου, καὶ ὁ λαός μου ὄψεται τὴν δόξαν κυρίου καὶ τὸ ὕψος τοῦ θεοῦ. ἰσχύσατε χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα παρακαλέσατε οἱ ὀλιγόψυχοι τῇ διανοίᾳ ἰσχύσατε, μὴ φοβεῖσθε, ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι, καὶ ἀνταποδώσει, αὐτὸς ἥξει, καὶ σώσει ἡμᾶς. τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν καὶ ὦτα κωφῶν ἀκούσονται. τότε ἁλεῖται ὡς ἔλαφος ὁ χωλὸς, καὶ τρανῆ ἔσται γλῶσσα μογιλάλων, ὅτε ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν γῇ διψώσῃ· καὶ ἔσται ἡ ἄνυδρος εἰς ἕλη, καὶ εἰς τὴν γῆν πηγὴ ὕδατος ἔσται.”
‟ Euphranthēti erēmos dipsōsa, agalliasthō erēmos, kai antheitō hōs krinon, kai exanthēsei kai agalliasetai ta erēma tou Iordanou. kai hē doxa tou Libanou edothē autę̄ kai hē timē tou Karmēlou, kai ho laos mou opsetai tēn doxan kyriou kai to hypsos tou theou. ischysate cheires aneimenai, kai gonata paralelymena parakalesate hoi oligopsychoi tę̄ dianoią ischysate, mē phobeisthe, idou ho theos hēmōn krisin antapodidōsi, kai antapodōsei, autos hēxei, kai sōsei hēmas. tote anoichthēsontai ophthalmoi typhlōn kai ōta kōphōn akousontai. tote haleitai hōs elaphos ho chōlos, kai tranē estai glōssa mogilalōn, hote erragē en tę̄ erēmǭ hydōr kai pharanx en gę̄ dipsōsę̄; kai estai hē anydros eis helē, kai eis tēn gēn pēgē hydatos estai.”
“Be glad, thirsty desert; let the wilderness rejoice and blossom like a lily; and the deserts of the Jordan shall blossom and rejoice. And the glory of Lebanon was given to it, and the honor of Carmel; and my people shall see the glory of the Lord and the majesty of God. Be strong, you weak hands and feeble knees. Comfort one another, you fainthearted in mind; be strong, do not fear. Behold, our God renders judgment, and he will repay; he himself will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap like a deer, and the tongue of the stammerers shall be clear; for water has broken out in the wilderness, and a ravine in a thirsty land; and the dry land shall become marshes, and in the land there shall be a spring of water.”
Isa 35:1–7 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretells the desert blossoming and God coming to save, opening blind eyes and healing the lame.
- The quotation is Isa 35:1–7 (LXX).
Notes on the original text
- Digital text corrected (OCR accent slip; OCR breathing slip): παρακαλέσατε οἶ ὀλιγόψυχοι → παρακαλέσατε οἱ ὀλιγόψυχοι; σώσει ἡμὰς → σώσει ἡμᾶς.
Cite (SBL): Eusebius, Dem. ev. 6.21.1 (Dindorf 3:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-21-1). (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).
6.21.2Dindorf 3:406–407
Κἀνταῦθα διαρρήδην θεοῦ ἄφιξις θεσπίζεται σωτήριος καὶ πολλῶν ἀγαθῶν αἰτία· κωφοῖς γοῦν ἴασις καὶ τυφλοῖς ἀνάβλεψις, προσέτι τε χωλοῖς καὶ τὴν γλῶτταν συνδεδεμένοις θεραπεία ἔσεσθαι προφητεύεται, ἃ καὶ τέλους ἔτυχεν οὐκ ἄλλως ἢ διὰ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας, ὑφʼ οὗ καὶ τυφλῶν ἀνεῴχθησαν οἱ ὀφθαλμοὶ καὶ κωφοὶ τὴν ἀκοὴν ἀπειλήφασιν.
Kantautha diarrēdēn theou aphixis thespizetai sōtērios kai pollōn agathōn aitia; kōphois goun iasis kai typhlois anablepsis, proseti te chōlois kai tēn glōttan syndedemenois therapeia esesthai prophēteuetai, ha kai telous etychen ouk allōs ē dia tēs tou sōtēros hēmōn Iēsou Christou parousias, hyphʼ hou kai typhlōn aneǭchthēsan hoi ophthalmoi kai kōphoi tēn akoēn apeilēphasin.
Here too a saving arrival of God, the cause of many blessings, is expressly foretold. It is prophesied that there will be healing for the deaf and recovery of sight for the blind, and also cure for the lame and for those whose tongues are bound. These things were fulfilled in no other way than through the coming of our Savior Jesus Christ, by whom the eyes of the blind were opened and the deaf received their hearing.
Isa 35:5–6 (allusion, high confidence) · Matt 11:5 (echo, medium confidence)
Notes and citation
Summary: Isaiah's promised healings of the blind, deaf, and lame were fulfilled by Christ's coming.
- Compare Matt 11:5.
Notes on the original text
- Digital text corrected (OCR breathing slip): ἀνεῴχθησαν οἶ ὀφθαλμοὶ → ἀνεῴχθησαν οἱ ὀφθαλμοὶ.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.21.2 (Dindorf 3:406–407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-21-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.21.3Dindorf 3:407
τί δεῖ λέγειν ὅσοι καὶ διὰ τῶν αὐτοῦ μαθητῶν παρειμένοι καὶ κωφοὶ καὶ χωλοὶ τὰς κατὰ φύσιν ἰάσεις ἀπελάμβανον, ἄλλοι τε μυρίοι ποικίλαις νόσοις καὶ μαλακίαις τετρυχωμένοι τῆς παρʼ αὐτοῦ θεραπείας τε καὶ σωτηρίας ἠξιοῦντο, κατά τε τὴν ἔνθεον τῆς προφητείας πρόρρησιν καὶ κατὰ τὴν ἀψευδεστάτην τῶν ἱερῶν εὐαγγελίων μαρτυρίαν;
ti dei legein hosoi kai dia tōn autou mathētōn pareimenoi kai kōphoi kai chōloi tas kata physin iaseis apelambanon, alloi te myrioi poikilais nosois kai malakiais tetrychōmenoi tēs parʼ autou therapeias te kai sōtērias ēxiounto, kata te tēn entheon tēs prophēteias prorrēsin kai kata tēn apseudestatēn tōn hierōn euangeliōn martyrian?
What need is there to say how many paralytics, deaf, and lame received natural healing through his disciples too, and how countless others worn down by various diseases and infirmities were counted worthy of healing and salvation from him, according both to the divine prediction of the prophecy and to the most truthful testimony of the sacred Gospels?
Notes and citation
Summary: Through the disciples, too, countless sick people were healed, as prophecy and Gospels attest.
Notes on the original text
- Digital text corrected (OCR letter transposition): μαρτρυίαν → μαρτυρίαν.
Cite (SBL): Eusebius, Dem. ev. 6.21.3 (Dindorf 3:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-21-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.21.4Dindorf 3:407
ἔρημον δὲ ἐν τούτοις ὁ λόγος αἰνίττεται τὴν ἐξ ἐθνῶν ἐκκλησίαν, ἣν πάλαι θεοῦ ἔρημον οὖσαν διὰ τῶν ἐν χερσὶν εὐαγγελίζεται, καὶ ταῦτα δὲ πρὸς τοῖς ἄλλοις τῇ ἐρήμῳ φησὶν ὁ λόγος δοθήσεσθαι τὴν δόξαν τοῦ Λιβάνου.
erēmon de en toutois ho logos ainittetai tēn ex ethnōn ekklēsian, hēn palai theou erēmon ousan dia tōn en chersin euangelizetai, kai tauta de pros tois allois tę̄ erēmǭ phēsin ho logos dothēsesthai tēn doxan tou Libanou.
By the desert in these words the text hints at the church from the nations, which was formerly desert of God and to which the present words bring good news; and besides the other things, the word says that the glory of Lebanon will be given to the desert.
Isa 35:2 (allusion, high confidence)
Notes and citation
Summary: The desert is the church of the nations, once without God, to which Lebanon's glory is promised.
Notes on the original text
- Digital text corrected (OCR accent slip): ἔρημον οὐσαν → ἔρημον οὖσαν.
Cite (SBL): Eusebius, Dem. ev. 6.21.4 (Dindorf 3:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-21-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.21.5Dindorf 3:407
Λίβανον δὲ τὴν Ἱερουσαλὴμ ἀλληγορικῶς σύνηθές ἐστιν ἀποκαλεῖν, ὡς ἐπὶ καιροῦ διὰ τῶν ἀπὸ τῆς θείας γραφῆς ἀποδείξεων παραστήσομεν. ἐν δὴ οὖν τῇ τοῦ θεοῦ εἰς ἀνθρώπους παρουσίᾳ, τῇ δηλωθείσῃ ἐρήμῳ, λέγω δὴ τῇ ἐξ ἐθνῶν ἐκκλησίᾳ, τὴν δόξαν τοῦ Λιβάνου δοθήσεσθαι ἡ προκειμένη διδάσκει πρόρρησις. ἀντὶ δὲ τοῦ ‘καὶ ἡ τιμὴ τοῦ Καρμήλου” ὁ μὲν Ἀκύλας φησὶ ̔διαπρέπεια τοῦ Καρμήλου καὶ τοῦ Σάρων, αὐτοὶ ὄψονται δόξαν κυρίου·’
Libanon de tēn Hierousalēm allēgorikōs synēthes estin apokalein, hōs epi kairou dia tōn apo tēs theias graphēs apodeixeōn parastēsomen. en dē oun tę̄ tou theou eis anthrōpous parousią, tę̄ dēlōtheisę̄ erēmǭ, legō dē tę̄ ex ethnōn ekklēsią, tēn doxan tou Libanou dothēsesthai hē prokeimenē didaskei prorrēsis. anti de tou ‘kai hē timē tou Karmēlou” ho men Akylas phēsi diaprepeia tou Karmēlou kai tou Sarōn, autoi opsontai doxan kyriou;’
It is customary to call Jerusalem “Lebanon” allegorically, as we shall show in due course by proofs from the divine Scripture. At the coming of God among men, then, the present prediction teaches that the glory of Lebanon will be given to the desert just mentioned, I mean the church from the nations. For “and the honor of Carmel” Aquila says, “the distinction of Carmel and of Sharon; they shall see the glory of the Lord”;
Isa 35:2 (quotation, high confidence)
Notes and citation
Summary: Lebanon stands for Jerusalem, whose glory passes to the church of the nations; Aquila's version mentions Carmel and Sharon.
- Aquila’s Greek version of Isa 35:2, known only from quotations.
Cite (SBL): Eusebius, Dem. ev. 6.21.5 (Dindorf 3:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-21-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.21.6Dindorf 3:407–408
ὁ δὲ Σύμμαχος ‟ εὐπρέπεια τοῦ Καρμήλου καὶ τοῦ πεδίου, αὐτοὶ ὄψονται τὴν δόξαν κυρίου·” καὶ ὁ Θεοδοτίων δὲ ‘‘ὡραιότης, φησὶ, τοῦ Καρμήλου καὶ τοῦ Σάρων, αὐτοὶ ὄψονται τὴν δόξαν κυρίου.” διʼ ὧν αἰνίττεσθαι ἡγοῦμαι τὴν προφητείαν οὐ τὴν Ἱερουσαλὴμ, οὐδὲ τὴν Ἰουδαίαν, ἀλλὰ τὴν τῶν ἐθνῶν χώραν καταξιωθήσεσθαι τῆς ἐνθέου γνώσεως. ὁ γοῦν Κάρμηλος καὶ ὁ καλούμενος Σάρων τόποι τῶν ἀλλοφύλων ὑπῆρχον ἐθνῶν.
ho de Symmachos ‟ euprepeia tou Karmēlou kai tou pediou, autoi opsontai tēn doxan kyriou;” kai ho Theodotiōn de ‘‘hōraiotēs, phēsi, tou Karmēlou kai tou Sarōn, autoi opsontai tēn doxan kyriou.” diʼ hōn ainittesthai hēgoumai tēn prophēteian ou tēn Hierousalēm, oude tēn Ioudaian, alla tēn tōn ethnōn chōran kataxiōthēsesthai tēs entheou gnōseōs. ho goun Karmēlos kai ho kaloumenos Sarōn topoi tōn allophylōn hypērchon ethnōn.
Symmachus, “the comeliness of Carmel and of the plain; they shall see the glory of the Lord”; and Theodotion, “the beauty,” he says, “of Carmel and of Sharon; they shall see the glory of the Lord.” By these I think the prophecy hints that not Jerusalem, nor Judea, but the land of the nations will be counted worthy of divine knowledge. For Carmel and the place called Sharon were places of the foreign nations.
Isa 35:2 (quotation, high confidence)
Notes and citation
Summary: The other translators show that Carmel and Sharon, foreign lands, will receive the knowledge of God.
- Symmachus’s and Theodotion’s Greek versions of Isa 35:2, known only from quotations. Eusebius’s claim that Carmel and Sharon were gentile territory is his own.
Notes on the original text
- Digital text corrected (OCR accent slip; repeated word; repeated word fragment): Σύμμαχος Σύμμαχος → Σύμμαχος; διʼ ὦν αἰνίττεσθαι → διʼ ὧν αἰνίττεσθαι; καταξιωθήσεσθαι ἕσθαι → καταξιωθήσεσθαι.
Cite (SBL): Eusebius, Dem. ev. 6.21.6 (Dindorf 3:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-21-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.21.7Dindorf 3:408
ταῦτα μὲν οὖν πρὸς λέξιν· καὶ κατὰ διάνοιαν δὲ εἰσέτι σήμερον οἱ πρὶν τὰς ψυχὰς πεπηρωμένοι, ὡς ξύλα καὶ λίθους καὶ τὴν λοιπὴν ἄψυχον ὕλην δαίμονάς τε περιγείους καὶ πνεύματα πονηρὰ ἀντὶ τοῦ θεοῦ τῶν ὅλων προσκυνεῖν, οἵ τε τὰ ὦτα τῆς διανοίας κεκωφωμένοι καὶ σκάζοντες καὶ παρειμένοι τὸν πάντα ἑαυτῶν βίον τούτων ἁπάντων καὶ τῶν ἄλλων παθῶν τε καὶ ἀρρωστημάτων διὰ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διδασκαλίας εἰσέτι καὶ νῦν ἀπαλλάττονται, πολὺ κρείττονος ἢ κατὰ σῶμα ἰάσεως καὶ ὠφελείας ἀξιούμενοι, καὶ τῆς εἰς ἀνθρώπους τοῦ θεοῦ λόγου παρουσίας ἐναργῆ τὴν θείαν καὶ ὑπὲρ ἄνθρωπον δύναμιν ἐπιδεικνύμενοι. Ἀπὸ τοῦ αὐτοῦ.
tauta men oun pros lexin; kai kata dianoian de eiseti sēmeron hoi prin tas psychas pepērōmenoi, hōs xyla kai lithous kai tēn loipēn apsychon hylēn daimonas te perigeious kai pneumata ponēra anti tou theou tōn holōn proskynein, hoi te ta ōta tēs dianoias kekōphōmenoi kai skazontes kai pareimenoi ton panta heautōn bion toutōn hapantōn kai tōn allōn pathōn te kai arrōstēmatōn dia tēs tou sōtēros hēmōn Iēsou Christou didaskalias eiseti kai nyn apallattontai, poly kreittonos ē kata sōma iaseōs kai ōpheleias axioumenoi, kai tēs eis anthrōpous tou theou logou parousias enargē tēn theian kai hyper anthrōpon dynamin epideiknymenoi. Apo tou autou.
So much for the literal sense. In the spiritual sense, too, even today those formerly blinded in soul, so as to worship wood, stones, and other lifeless matter, and earthly demons and evil spirits, instead of the God of all; and those deaf in the ears of the mind, limping, and paralyzed throughout their whole life, are still even now being set free from all these and from their other passions and sicknesses through the teaching of our Savior Jesus Christ. They are counted worthy of a healing and benefit far better than bodily healing, and they display the plain, divine, and superhuman power of the coming of the Word of God among men. From the same.
Notes and citation
Summary: Spiritually, Christ's teaching still heals the blind, deaf, and lame of soul, freeing them from idolatry and passions.
- The last words are the heading of the next chapter.
Notes on the original text
- Digital text corrected (stray mark): ἑαυτῶν ἴʼ βίον → ἑαυτῶν βίον.
Cite (SBL): Eusebius, Dem. ev. 6.21.7 (Dindorf 3:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-21-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 6, chapter 22
6.22.1Dindorf 3:408
‟Ἄκουέ μου Ἰακὼβ καὶ Ἰσραὴλ, ὃν ἐγὼ καλῶ· ἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα, καὶ ἡ χείρ μου ἐθεμελίωσε τὴν γῆν, ἡ δεξιά μου ἐστερέωσε τὸν οὐρανόν.·’ καὶ ἐπιφέρει λέγων ‟καὶ νῦν κύριος κύριος ἀπέσταλκέ με καὶ τὸ πνεῦμα αὐτου. Ἔχεις κἀνταῦθα κύριον τὸν ἀποστελλόμενον καὶ τὸν ἀποστέλλοντα, δηλαδὴ τὸν πατέρα καὶ θεὸν τῶν ὅλων, συνήθως δὶς κύριον ὀνομαζόμενον. Ἀπὸ τοῦ αὐτοῦ.
‟Akoue mou Iakōb kai Israēl, hon egō kalō; egō eimi prōtos, kai egō eimi eis ton aiōna, kai hē cheir mou ethemeliōse tēn gēn, hē dexia mou estereōse ton ouranon.;’ kai epipherei legōn ‟kai nyn kyrios kyrios apestalke me kai to pneuma autou. Echeis kantautha kyrion ton apostellomenon kai ton apostellonta, dēladē ton patera kai theon tōn holōn, synēthōs dis kyrion onomazomenon. Apo tou autou.
“Hear me, Jacob, and Israel, whom I call: I am the first, and I am forever; and my hand founded the earth, my right hand established the heaven.” And he adds, saying, “And now the Lord, the Lord has sent me, and his Spirit.” Here too you have a Lord who is sent and one who sends, that is, the Father and God of all, called “Lord” twice, as is usual. From the same.
Isa 48:12–13 (quotation, high confidence) · Isa 48:16 (quotation, high confidence)
Notes and citation
Summary: In Isaiah the Lord who speaks says he has been sent by the Lord, showing one Lord sent and another sending.
- The quotations are Isa 48:12–13 and 48:16 (LXX). The last words are the heading of the next chapter.
Topics: Trinity, Christology
Cite (SBL): Eusebius, Dem. ev. 6.22.1 (Dindorf 3:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-22-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 6, chapter 23
6.23.1Dindorf 3:408–409
‟Οὕτω λέγει κύριος, ποῖον τοῦτο τὸ βιβλίον τοῦ ἀποστασίου τῆς μητρὸς ὑμῶν, ᾧ ἐξαπέ- στεῖλα αὐτήν; ἢ τίνι ὑπόχρεῳ πέπρακα ὑμᾶς; ἰδοὺ ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε καὶ ταῖς ἀνομίαις ὑμῶν ἐξαπέστειλα τὴν μητέρα ὑμῶν, διότι ἦλθον, καὶ οὐκ ἦν ἄνθρωπος, ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακούων. μὴ οὐχὶ ἰσχύει ἡ χείρ μου τοῦ ῥύσασθαι; ἢ οὐκ ἰσχύω τοῦ ἐξελέσθαι;”
‟Houtō legei kyrios, poion touto to biblion tou apostasiou tēs mētros hymōn, hǭ exape- steila autēn? ē tini hypochreǭ pepraka hymas? idou tais hamartiais hymōn eprathēte kai tais anomiais hymōn exapesteila tēn mētera hymōn, dioti ēlthon, kai ouk ēn anthrōpos, ekalesa, kai ouk ēn ho hypakouōn. mē ouchi ischyei hē cheir mou tou rhysasthai? ē ouk ischyō tou exelesthai?”
“Thus says the Lord: What is this bill of divorce of your mother, with which I sent her away? Or to which creditor have I sold you? Behold, you were sold for your sins, and for your lawless deeds I sent your mother away. Why was it that I came, and there was no man; I called, and there was none to answer? Is my hand not strong to rescue? Or am I not able to deliver?”
Isa 50:1–2 (quotation, high confidence)
Notes and citation
Summary: Isaiah: the Lord asks where Israel's bill of divorce is, saying they were sent away for their sins because no one answered when he came.
- The quotation is Isa 50:1–2 (LXX). The “bill of divorce” is a figure for God’s relation to his people, not a teaching on marriage.
Notes on the original text
- Digital text corrected (OCR breathing slip): ἐξελἐσθαι → ἐξελέσθαι.
Topics: Divorce and remarriage
Cite (SBL): Eusebius, Dem. ev. 6.23.1 (Dindorf 3:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-23-1). (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).
6.23.2Dindorf 3:409
εἶτʼ ἐπὶ τῆς αὐτῆς προφητείας ὑποβὰς ̔ἐγὼ δὲ, φησὶν, οὐκ ἀπειθῶ, οὐδὲ ἀντιλέγω. τὸ νῶτόν μου ἔδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα· τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων.”
eitʼ epi tēs autēs prophēteias hypobas egō de, phēsin, ouk apeithō, oude antilegō. to nōton mou edōka eis mastigas, tas de siagonas mou eis rhapismata; to de prosōpon mou ouk apestrepsa apo aischynēs emptysmatōn.”
Then, lower down in the same prophecy, he says: “But I do not disobey, nor do I speak against. I gave my back to scourges and my cheeks to blows; and I did not turn away my face from the shame of spitting.”
Isa 50:5–6 (quotation, high confidence)
Notes and citation
Summary: The same prophecy has the speaker give his back to scourges and his face to spitting.
- The quotation is Isa 50:5–6 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.23.2 (Dindorf 3:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-23-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.23.3Dindorf 3:409
Αὐτὸς ὁ κύριος διὰ τούτων τὴν εἰς ἀνθρώπους αὑτοῦ παρουσίαν σαφῶς ὁμολογῶν ἀπελέγχει τὸν Ἰουδαίων λαὸν, ὅτι μὴ ἐλθόντα αὐτὸν καταδέξονται, μηδὲ καλοῦντι ὑπακούσονται. καὶ τοῦθʼ ὥσπερ ἐπολογούμενος αἴτιον τῆς αὐτῶν ἐκείνων ἀποβολῆς γεγονέναι διδάσκει· ‟ἐπεὶ γὰρ ἦλθον” φησὶν ‟καὶ οὐκ ἦν ἐν ὑμῖν ἄνθρωπος, ἐκάλεσά τε καὶ οὐδεὶς ἦν ὁ ὑπακούων, διὰ τοῦτο, φησὶ, ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε, ἅτε αὐτοὶ ἀφʼ ἑαυτῶν ἀποστάται τῆς ἐμῆς κλήσεως καταστάντες, ἀλλʼ οὐκ ἐμοῦ βιβλίον ὑμῖν ἀποστασίου δεδωκότος.
Autos ho kyrios dia toutōn tēn eis anthrōpous hautou parousian saphōs homologōn apelenchei ton Ioudaiōn laon, hoti mē elthonta auton katadexontai, mēde kalounti hypakousontai. kai touthʼ hōsper epologoumenos aition tēs autōn ekeinōn apobolēs gegonenai didaskei; ‟epei gar ēlthon” phēsin ‟kai ouk ēn en hymin anthrōpos, ekalesa te kai oudeis ēn ho hypakouōn, dia touto, phēsi, tais hamartiais hymōn eprathēte, hate autoi aphʼ heautōn apostatai tēs emēs klēseōs katastantes, allʼ ouk emou biblion hymin apostasiou dedōkotos.
By these words the Lord himself, plainly confessing his coming among men, convicts the Jewish people, because they would not receive him when he came nor answer him when he called. And, as if defending himself, he teaches that this was the cause of their rejection: “Since I came,” he says, “and there was no man among you, and I called and there was no one who answered, for this reason you were sold for your sins, since you yourselves of your own accord became apostates from my call, not because I gave you a bill of divorce.”
Isa 50:1–2 (allusion, high confidence)
Notes and citation
Summary: The Lord blames the Jewish people's rejection on their own refusal to receive him, not on any divorce from his side.
- A paraphrase of Isa 50:1–2. Eusebius plays on ἀποστασίου (“divorce”) and ἀποστάται (“apostates”). His judgment on the Jewish people is translated as written.
Topics: Divorce and remarriage
Cite (SBL): Eusebius, Dem. ev. 6.23.3 (Dindorf 3:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-23-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.23.4Dindorf 3:409
σαφῶς δὲ ταῦτα πρὸς τὸν ἐκ περιτομῆς λαὸν ἀποτείνεται, ὁμοῦ δὲ τὰ περὶ τὸ πάθος τετολμημένα αὐτοῖς δηλοῖ λέγων ‟τὸν νῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα” καὶ τὰ τούτοις ἑξῆς. καὶ ταῦτα ἐπὶ σχολῆς τῆς προσηκούσης τεύξεται ἑρμηνείας. Ἀπὸ τοῦ αὐτοῦ.
saphōs de tauta pros ton ek peritomēs laon apoteinetai, homou de ta peri to pathos tetolmēmena autois dēloi legōn ‟ton nōton mou dedōka eis mastigas, tas de siagonas mou eis rhapismata” kai ta toutois hexēs. kai tauta epi scholēs tēs prosēkousēs teuxetai hermēneias. Apo tou autou.
These words are plainly directed at the people of the circumcision, and at the same time he shows what they dared against him at the Passion, saying, “I have given my back to scourges and my cheeks to blows,” and what follows. These too will receive the proper interpretation at leisure. From the same.
Isa 50:6 (quotation, high confidence) · Matt 26:67 (echo, medium confidence)
Notes and citation
Summary: The prophecy is aimed at the Jewish people and foretells the scourging at the Passion.
- The quotation is Isa 50:6 (LXX); compare Matt 26:67 and 27:26. The last words are the heading of the next chapter.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.23.4 (Dindorf 3:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-23-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 6, chapter 24
6.24.1Dindorf 3:409–410
‟Τάδε λέγει κύριος, διʼ ὑμᾶς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι· διὰ τοῦτο γνώσεται ὁ λαός μου ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι ἐγώ εἰμι αὐτὸς ὁ λαλῶν, πάρειμι ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθὰ, ὅτι ἀκουστὴν ποιήσω τὴν σωτηρίαν σου, λέγων, Σιῶν βασιλεύσει σου ὁ θεός. φωνὴ τῶν φυλασσόντων σε ὑψώθη, καὶ τῇ φωνῇ ἅμα εὐφρανθήσονται, ὅτι ὀφθαλμοὶ πρὸς ὀφθαλμοὺς ὄψονται, ἡνίκα ἂν ἐλεήσῃ κύριος Σιών. ῥηξάτω εὐφροσύνην ἅμα τὰ ἔρημα Ἱερουσαλὴμ, ὅτι ἠλέησε κύριος αὐτὴν, καὶ ἐρρύσατο Ἱερουσαλὴμ, καὶ ἀποκαλύψει τὸν βραχίονα τὸν ἅγιον αὐτοῦ ἐνώπιον πάντων τῶν ἐθνῶν, καὶ ὄψονται πάντα τὰ ἄκρα τῆς γῆς τὴν σωτηρίαν τὴν παρὰ τοῦ θεοῦ ἡμῶν.”
‟Tade legei kyrios, diʼ hymas to onoma mou blasphēmeitai en tois ethnesi; dia touto gnōsetai ho laos mou en tę̄ hēmerą ekeinę̄ hoti egō eimi autos ho lalōn, pareimi hōs hōra epi tōn oreōn, hōs podes euangelizomenou akoēn eirēnēs, hōs euangelizomenos agatha, hoti akoustēn poiēsō tēn sōtērian sou, legōn, Siōn basileusei sou ho theos. phōnē tōn phylassontōn se hypsōthē, kai tę̄ phōnę̄ hama euphranthēsontai, hoti ophthalmoi pros ophthalmous opsontai, hēnika an eleēsę̄ kyrios Siōn. rhēxatō euphrosynēn hama ta erēma Hierousalēm, hoti ēleēse kyrios autēn, kai errysato Hierousalēm, kai apokalypsei ton brachiona ton hagion autou enōpion pantōn tōn ethnōn, kai opsontai panta ta akra tēs gēs tēn sōtērian tēn para tou theou hēmōn.”
“Thus says the Lord: Because of you my name is blasphemed among the nations. Therefore my people shall know in that day that I am he who speaks. I am present, like springtime on the mountains, like the feet of one bringing good news of peace, like one bringing good news of good things; for I will make your salvation heard, saying, ‘Zion, your God shall reign.’ The voice of those who guard you has been lifted up, and with the voice they shall rejoice together, for eyes shall see to eyes when the Lord has mercy on Zion. Let the deserts of Jerusalem break forth together into gladness, for the Lord has had mercy on her and has rescued Jerusalem. And he shall reveal his holy arm before all the nations, and all the ends of the earth shall see the salvation that is from our God.”
Isa 52:5–10 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretells the Lord's presence, the herald of good news to Zion, and his holy arm revealed to all nations.
- The quotation is Isa 52:5–10 (LXX). ὥρα, “springtime,” is the Septuagint’s rendering (Hebrew: “how beautiful”).
Notes on the original text
- Digital text corrected (OCR letter slip): οωτηρίαν → σωτηρίαν.
Cite (SBL): Eusebius, Dem. ev. 6.24.1 (Dindorf 3:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-1). (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).
6.24.2Dindorf 3:410
Τούτοις ἑξῆς ἐπισυνῆπται ὑφʼ ἕνα καὶ τὸν αὐτὸν τὸν εἱρμὸν ἡ περὶ τοῦ πάθους τοῦ Χριστοῦ προφητεία, ἣν καὶ ἐπὶ σχολῆς ἐκθήσομαι. εἷς δὲ ὢν καὶ ὁ αὐτὸς κύριος ὁ φήσας ἐν τῇ πρὸ ταύτης περικοπῇ πρὸς τὸν Ἰουδαίων λαὸν ‟ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε, καὶ ταῖς ἀνομίαις ὑμῶν ἐξαπέστειλα τὴν μητέρα ὑμῶν, διότι ἦλθον, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακούων, διὰ τῶν ἐν χερσὶ πρὸς τοὺς αὐτούς φησιν ‟διʼ ὑμᾶς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν.”
Toutois hexēs episynēptai hyphʼ hena kai ton auton ton heirmon hē peri tou pathous tou Christou prophēteia, hēn kai epi scholēs ekthēsomai. heis de ōn kai ho autos kyrios ho phēsas en tę̄ pro tautēs perikopę̄ pros ton Ioudaiōn laon ‟tais hamartiais hymōn eprathēte, kai tais anomiais hymōn exapesteila tēn mētera hymōn, dioti ēlthon, kai ouk ēn anthrōpos; ekalesa, kai ouk ēn ho hypakouōn, dia tōn en chersi pros tous autous phēsin ‟diʼ hymas to onoma mou blasphēmeitai en tois ethnesin.”
Next to these words, in one and the same sequence, the prophecy about the Passion of Christ is joined on, which I shall also set out at leisure. And it is one and the same Lord who said in the passage before this to the Jewish people, “You were sold for your sins, and for your lawless deeds I sent your mother away; because I came, and there was no man; I called, and there was none to answer,” and who now says to the same people, “Because of you my name is blasphemed among the nations.”
Isa 50:1–2 (quotation, high confidence) · Isa 52:5 (quotation, high confidence) · Isa 52:13 (allusion, medium confidence)
Notes and citation
Summary: The same Lord who rebuked the Jewish people in Isaiah 50 tells them in Isaiah 52 that his name is blasphemed because of them.
- The quotations are Isa 50:1–2 and Isa 52:5 (LXX). The prophecy of the Passion is Isa 52:13–53:12.
Notes on the original text
- Digital text corrected (OCR accent slip): οὐκ ἢν ἄνθρωπος → οὐκ ἦν ἄνθρωπος.
Cite (SBL): Eusebius, Dem. ev. 6.24.2 (Dindorf 3:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.24.3Dindorf 3:410–411
εἶθʼ, ὡς ἔχων ἕτερον παρʼ αὐτοὺς λαὸν, ἐπιφέρει ‟διὰ τοῦτο γνώσεται ὁ λαός μου τὸ ὄνομά μου” διδάσκει τε ὅτι μὴ ἕτερος, ἀλλʼ αὐτὸς ὁ ἐν τοῖς προφήταις λαλήσας κύριος, ἐπιδημήσει ποτὲ τῷ βίῳ, λέγων ‟ἐγώ εἰμι, αὐτὸς ὁ λαλῶν πάρειμι.” τὸ δὲ ‟ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθὰ, ἀκουστὴν ποιήσω τὴν σωτηρίαν σου, λέγων, Σιῶν, βασιλεύσει σου ὁ θεὸς, ” σαφέστερον οἱ λοιποὶ ἐκδεδώκασιν ἑρμηνευταί·
eithʼ, hōs echōn heteron parʼ autous laon, epipherei ‟dia touto gnōsetai ho laos mou to onoma mou” didaskei te hoti mē heteros, allʼ autos ho en tois prophētais lalēsas kyrios, epidēmēsei pote tǭ biǭ, legōn ‟egō eimi, autos ho lalōn pareimi.” to de ‟hōs hōra epi tōn oreōn, hōs podes euangelizomenou akoēn eirēnēs, hōs euangelizomenos agatha, akoustēn poiēsō tēn sōtērian sou, legōn, Siōn, basileusei sou ho theos, ” saphesteron hoi loipoi ekdedōkasin hermēneutai;
Then, as having another people besides them, he adds, “Therefore my people shall know my name,” and he teaches that no other, but the very Lord who spoke in the prophets, will one day come into this life, saying, “I am he; I who speak am present.” As for “like springtime on the mountains, like the feet of one bringing good news of peace, like one bringing good news of good things, I will make your salvation heard, saying, ‘Zion, your God shall reign,’” the other translators have rendered it more clearly:
Isa 52:6–7 (quotation, high confidence)
Notes and citation
Summary: The Lord has another people who will know his name, and he who spoke in the prophets will come in person.
- The quotations are Isa 52:6–7 (LXX).
Notes on the original text
- Digital text corrected (OCR breathing and accent slip): εύαγγελιζομενος → εὐαγγελιζόμενος.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.24.3 (Dindorf 3:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.24.4Dindorf 3:411
ὁ μὲν Ἀκύλας εἰπὼν ‟τί ὡραιώθησαν ἐπὶ τὰ ὄρη πόδες εὐαγγελιζομένου, ἀκουτίζοντος εἰρήνην, εὐαγγελιζομένου ἀγαθὸν, ἀκουτίζοντος σωτηρίαν, λέγοντος τῇ Σιῶν, ἐβασίλευσεν ὁ θεός σου;” καὶ ὁ Σύμμαχος φήσας ‟τί εὐπρεπεῖς ἐπὶ τῶν ὀρέων πόδες εὐαγγελιζομένου, ἀκουστὴν ποιοῦντος εἰρήνην, εὐαγγελιζομένου ἀγαθὰ, ἀκουστὴν ποιοῦντος σωτηρίαν, λέγοντος τῇ Σιῶν, ἐβασίλευσεν ὁ θεός σου;” ἀντὶ δὲ τοῦ “φωνὴ τῶν φυλασσόντων σε ὑψώθη, καὶ τῇ φωνῇ ἅμα εὐφρανθήσονται, ὅτι ὀφθαλμοὶ πρὸς ὀφθαλμοὺς ὄψονται, ” ὁ μὲν Σύμμαχος οὕτως ἡρμήνευσεν φωνὴ τῶν σκοπῶν σου ἐπῆραν φωνὴν, ἐπὶ τὸ αὐτὸ αἰνέσουσιν· ὀφθαλμοφανῶς γὰρ ὄψονται.”
ho men Akylas eipōn ‟ti hōraiōthēsan epi ta orē podes euangelizomenou, akoutizontos eirēnēn, euangelizomenou agathon, akoutizontos sōtērian, legontos tę̄ Siōn, ebasileusen ho theos sou?” kai ho Symmachos phēsas ‟ti euprepeis epi tōn oreōn podes euangelizomenou, akoustēn poiountos eirēnēn, euangelizomenou agatha, akoustēn poiountos sōtērian, legontos tę̄ Siōn, ebasileusen ho theos sou?” anti de tou “phōnē tōn phylassontōn se hypsōthē, kai tę̄ phōnę̄ hama euphranthēsontai, hoti ophthalmoi pros ophthalmous opsontai, ” ho men Symmachos houtōs hērmēneusen phōnē tōn skopōn sou epēran phōnēn, epi to auto ainesousin; ophthalmophanōs gar opsontai.”
Aquila, saying, “How beautiful upon the mountains are the feet of one bringing good news, announcing peace, bringing good news of good, announcing salvation, saying to Zion, ‘Your God has become king’!” and Symmachus, saying, “How comely upon the mountains are the feet of one bringing good news, making peace heard, bringing good news of good things, making salvation heard, saying to Zion, ‘Your God has become king’!” And for “The voice of those who guard you has been lifted up, and with the voice they shall rejoice together, for eyes shall see to eyes,” Symmachus translated thus: “The voice of your watchmen: they lifted up their voice, together they shall praise; for they shall see with their own eyes.”
Isa 52:7–8 (quotation, high confidence) · Rom 10:15 (echo, low confidence)
Notes and citation
Summary: Aquila and Symmachus render Isaiah 52:7–8 more clearly: “How beautiful are the feet of one bringing good news.”
- Aquila’s and Symmachus’s Greek versions of Isa 52:7–8, known only from quotations; compare Rom 10:15.
Notes on the original text
- Digital text corrected (joined words): λέγοντοςτῇ → λέγοντος τῇ.
Cite (SBL): Eusebius, Dem. ev. 6.24.4 (Dindorf 3:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.24.5Dindorf 3:411
λέγοιντο δʼ ἂν ἐν τούτοις σκοποὶ οἱ ἱεροὶ τοῦ σωτῆρος ἡμῶν ἀπόστολοι, οἳ καὶ ὀφθαλμοφανῶς ἰδόντες τὸν προφητευόμενον ὕψωσαν αὑτῶν τὴν φωνὴν εἰς πᾶσαν τὴν οἰκουμένην κηρύξαντες. Σιῶν δὲ καὶ Ἱερουσαλὴμ τὴν ἐν τοῖς τόποις εὐαγγελιζομένην οἶδεν ἐπουρανίους ὁ ἀπόστολος διʼ ὧν φησιν ‟ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν.”
legointo dʼ an en toutois skopoi hoi hieroi tou sōtēros hēmōn apostoloi, hoi kai ophthalmophanōs idontes ton prophēteuomenon hypsōsan hautōn tēn phōnēn eis pasan tēn oikoumenēn kēryxantes. Siōn de kai Hierousalēm tēn en tois topois euangelizomenēn oiden epouranious ho apostolos diʼ hōn phēsin ‟hē de anō Hierousalēm eleuthera estin, hētis esti mētēr hēmōn.”
The watchmen in these words may be said to be the holy apostles of our Savior, who, having seen with their own eyes the one foretold, lifted up their voice, preaching to the whole world. And the apostle knows that the Zion and Jerusalem announced as good news are in the heavenly places, when he says, “But the Jerusalem above is free, which is our mother,”
Gal 4:26 (quotation, high confidence)
Notes and citation
Summary: The watchmen are the apostles, and Zion and Jerusalem are the heavenly city, as Paul says.
- The quotation is Gal 4:26. The phrase τὴν ἐν τοῖς τόποις … ἐπουρανίους is awkward in the digital text; translated by sense.
Notes on the original text
- Digital text corrected (OCR breathing slip): σκοποὶ οἶ ἱεροὶ → σκοποὶ οἱ ἱεροὶ.
Cite (SBL): Eusebius, Dem. ev. 6.24.5 (Dindorf 3:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.24.6Dindorf 3:411
καὶ ‟προσεληλύθατε Σιῶν ὄρει καὶ πόλει θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων πανηγύρει.” λέγοιτο δʼ ἂν Σιῶν καὶ ἡ εἰς πάντα τὸν ἐπὶ γῆς τόπον διὰ Χριστοῦ συστᾶσα ἐκκλησία, ὡς καὶ Ἱερουσαλὴμ πᾶν τὸ θεοσεβὲς πολίτευμα, ὃ καὶ παρὰ μόνοις Ἰουδαίοις τοῖς πάλαι τὸ πρὶν συνεστὼς εἰς ἐρημίαν διὰ τὰς δυσσεβείας αὐτῶν περιτέτραπται, εἶτʼ αὖ πάλιν τῆς ἐπὶ τὸ κρεῖττον ἀνανεώσεως ἔτυχε διὰ τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας.
kai ‟proselēlythate Siōn orei kai polei theou zōntos Hierousalēm epouraniǭ, kai myriasin angelōn panēgyrei.” legoito dʼ an Siōn kai hē eis panta ton epi gēs topon dia Christou systasa ekklēsia, hōs kai Hierousalēm pan to theosebes politeuma, ho kai para monois Ioudaiois tois palai to prin synestōs eis erēmian dia tas dyssebeias autōn peritetraptai, eitʼ au palin tēs epi to kreitton ananeōseōs etyche dia tēs tou sōtēros hēmōn epiphaneias.
and, “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels in festal gathering.” Zion may also be said to be the church established through Christ in every place on earth, just as Jerusalem is the whole godly commonwealth; which, formerly established among the Jews alone of old, was turned into desolation because of their impieties, and then again received a renewal for the better through the appearing of our Savior.
Heb 12:22 (quotation, high confidence)
Notes and citation
Summary: Zion also means the worldwide church, and Jerusalem the godly commonwealth once among the Jews, now renewed through Christ.
- The quotation is Heb 12:22.
Notes on the original text
- Digital text corrected (OCR breathing slip): διὰ τἀς δυσσεβείας → διὰ τὰς δυσσεβείας.
Cite (SBL): Eusebius, Dem. ev. 6.24.6 (Dindorf 3:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.24.7Dindorf 3:411–412
διό φησιν ἡ ‟ῥηξάτω εὐφροσύνην ἄμα τὰ ἔρημα Ἱερουσαλὴμ, ὅτι ἠλέησε κύριος αὐτὴν καὶ ἐρρύσατο Ἱερουσαλήμ.” οὐκ ἂν δὲ ἁμάρτοις τὴν παντὸς ἁγίου καὶ θεοφιλοῦς ψυχὴν, καθὸ μὲν ἐπῆρται τῷ βίῳ τὸ πολίτευμα ἔχουσα ἐν οὐρανοῖς σκοποῦσα τὰ ὑπερκόσμια, Σιῶν ὀνομάζων· (ἑρμηνεύεται γὰρ σκοπευτήριον·) καθὸ δὲ ἐν εὐσταθείᾳ καὶ γαλήνῃ παθῶν καθέστηκεν, Ἱερουσαλὴμ αὐτὴν ἀποκαλῶν· ὅρασιν γὰρ εἰρήνης μεταληφθὲν τοὔνομα σημαίνει.
dio phēsin hē ‟rhēxatō euphrosynēn ama ta erēma Hierousalēm, hoti ēleēse kyrios autēn kai errysato Hierousalēm.” ouk an de hamartois tēn pantos hagiou kai theophilous psychēn, katho men epērtai tǭ biǭ to politeuma echousa en ouranois skopousa ta hyperkosmia, Siōn onomazōn; (hermēneuetai gar skopeutērion;) katho de en eustatheią kai galēnę̄ pathōn kathestēken, Hierousalēm autēn apokalōn; horasin gar eirēnēs metalēphthen tounoma sēmainei.
That is why the text says, “Let the deserts of Jerusalem break forth together into gladness, for the Lord has had mercy on her and has rescued Jerusalem.” Nor would you be wrong to name the soul of every holy and God-loving person “Zion” insofar as it is lifted up in its life, having its citizenship in heaven and watching for things above the world (for the name means “watchtower”), and to call it “Jerusalem” insofar as it is settled in steadiness and calm from passions; for the name, translated, means “vision of peace.”
Isa 52:9 (quotation, high confidence) · Phil 3:20 (echo, medium confidence)
Notes and citation
Summary: Every holy soul can be called Zion (“watchtower”) and Jerusalem (“vision of peace”).
- The quotation is Isa 52:9 (LXX); “citizenship in heaven” echoes Phil 3:20. The etymologies of Zion and Jerusalem are traditional ones used by Eusebius.
Cite (SBL): Eusebius, Dem. ev. 6.24.7 (Dindorf 3:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.24.8Dindorf 3:412
τούτοις ἀκολούθως ἡ τῶν ἐθνῶν ἐπὶ τὴν εὐσέβειαν τοῦ θεοῦ κλῆσις ἐναργέστατα δηλοῦται διὰ τοῦ καὶ ἀποκαλύψει κύριος ὁ θεὸς τὸν βραχίονα τὸν ἅγιον αὑτοῦ ἐνώπιον πάντων τῶν ἐθνῶν.” καὶ ὄψονται πάντα τὰ ἄκρα τῆς γῆς τὴν σωτηρίαν τὴν παρὰ τοῦ θεοῦ ἡμῶν.” βραχίονα δὲ τοῦ θεοῦ μὴ ἄλλον εἶναι τοῦ λόγου καὶ τῆς σοφίας καὶ αὐτοῦ τοῦ κυρίου, ὅς ἐστιν ὁ Χριστὸς τοῦ θεοῦ νόμιζε.
toutois akolouthōs hē tōn ethnōn epi tēn eusebeian tou theou klēsis enargestata dēloutai dia tou kai apokalypsei kyrios ho theos ton brachiona ton hagion hautou enōpion pantōn tōn ethnōn.” kai opsontai panta ta akra tēs gēs tēn sōtērian tēn para tou theou hēmōn.” brachiona de tou theou mē allon einai tou logou kai tēs sophias kai autou tou kyriou, hos estin ho Christos tou theou nomize.
Following this, the call of the nations to the worship of God is shown most clearly by the words, “And the Lord God shall reveal his holy arm before all the nations, and all the ends of the earth shall see the salvation that is from our God.” Consider the arm of God to be none other than the Word and the Wisdom and the Lord himself, who is the Christ of God.
Isa 52:10 (quotation, high confidence)
Notes and citation
Summary: The revealed arm of God is Christ, the Word and Wisdom, made known to all nations.
- The quotation is Isa 52:10 (LXX).
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.24.8 (Dindorf 3:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.24.9Dindorf 3:412
τοῦτο γοῦν ἐκ πολλῶν παραστῆσαι ῥᾴδιον. ἔχεις δὲ καὶ ἐν Ἐξόδῳ τὸν Ἰσραὴλ βραχίονι θεοῦ ῥυσθέντα τῆς ὑπʼ Αἰγυπτίοις δουλείας. αὐτὸν δὴ ἐκεῖνον τὸν βραχίονα τοῦ θεοῦ τὸν ἀναφανέντα σωτῆρα τοῦ πάλαι λαοῦ πᾶσι τοῖς ἔθνεσιν ἀποκαλυφθήσεσθαι, ὡς ἂν τὸ πρὶν ἐπικεκρυμμένον, ἡ παροῦσα σημαίνει προφητεία. τὴν δὲ σωτηρίαν, ἥν φησιν ὄψεσθαι πάντα τὰ ἄκρα τῆς γῆς, καὶ ἣν ἀνώτερον ἐδήλου λέγων ‟ὅτι ἀκουστὴν ποιήσω τὴν σωτηρίαν σου” ἴσθι τῇ Ἑβραίων φωνῇ τῷ τοῦ Ἰησοῦ ὀνόματι προσαγορεύεσθαι. Ἀπὸ τοῦ αὐτοῦ.
touto goun ek pollōn parastēsai rhądion. echeis de kai en Exodǭ ton Israēl brachioni theou rhysthenta tēs hypʼ Aigyptiois douleias. auton dē ekeinon ton brachiona tou theou ton anaphanenta sōtēra tou palai laou pasi tois ethnesin apokalyphthēsesthai, hōs an to prin epikekrymmenon, hē parousa sēmainei prophēteia. tēn de sōtērian, hēn phēsin opsesthai panta ta akra tēs gēs, kai hēn anōteron edēlou legōn ‟hoti akoustēn poiēsō tēn sōtērian sou” isthi tę̄ Hebraiōn phōnę̄ tǭ tou Iēsou onomati prosagoreuesthai. Apo tou autou.
This is easy to show from many passages. You have in Exodus, too, Israel rescued from slavery under the Egyptians by the arm of God. The present prophecy signifies that that very arm of God, which appeared as savior of the ancient people, will be revealed to all the nations, as having been hidden before. And the salvation which it says all the ends of the earth will see, and which it showed above, saying, “For I will make your salvation heard,” know that in the Hebrew language it is called by the name of Jesus. From the same.
Exod 6:6 (allusion, medium confidence) · Isa 52:7 (quotation, high confidence)
Notes and citation
Summary: The arm that saved Israel from Egypt is revealed to all nations, and “salvation” in Hebrew is the name Jesus.
- The reference is to Exod 6:6 and 15:16. The Hebrew for “salvation” (yeshuah) is close to the name Jesus (Yeshua). The last words are the heading of the next chapter.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 6.24.9 (Dindorf 3:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-24-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 6, chapter 25
6.25.1Dindorf 3:412–413
‟Ἰδοὺ κύριος ὡς πῦρ ἥξει καὶ ὡς καται- γὶς τὰ ἄρματα αὐτοῦ. καὶ ἑξῆς ‟εἶπε κύριος, κἀγὼ τὰ ἔργα αὐτῶν καὶ τὸν λογισμὸν αὐτῶν· ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη καὶ τὰς γλώσσας, καὶ ἥξουσι, καὶ ὄψονται τὴν δόξαν μου, καὶ καταλείψω ἐπʼ αὐτῶν σημεῖον, καὶ ἐξαποστελῶ ἐξ αὐτῶν σεσωσμένους εἰς τὰ ἔθνη, εἰς Θαρσεῖς καὶ Φοὺδ καὶ Λοὺδ καὶ Μοσὸχ καὶ Θοβὲλ καὶ εἰς τὴν Ἑλλάδα καὶ εἰς τὰς νήσους τὰς πόρρω, οἳ οὐκ ἤκουσάν μου τὸ ὄνομα, οὐδʼ ἑωράκασί μου τὴν δόξαν, καὶ ἀναγγελοῦσί μου τὰ ἔργα ἐν τοῖς ἔθνεσιν.”
‟Idou kyrios hōs pyr hēxei kai hōs katai- gis ta armata autou. kai hexēs ‟eipe kyrios, kagō ta erga autōn kai ton logismon autōn; erchomai synagagein panta ta ethnē kai tas glōssas, kai hēxousi, kai opsontai tēn doxan mou, kai kataleipsō epʼ autōn sēmeion, kai exapostelō ex autōn sesōsmenous eis ta ethnē, eis Tharseis kai Phoud kai Loud kai Mosoch kai Thobel kai eis tēn Hellada kai eis tas nēsous tas porrō, hoi ouk ēkousan mou to onoma, oudʼ heōrakasi mou tēn doxan, kai anangelousi mou ta erga en tois ethnesin.”
“Behold, the Lord will come like fire, and his chariots like a whirlwind.” And next: “The Lord said, ‘And I know their works and their reasoning. I am coming to gather all the nations and tongues, and they shall come and see my glory. And I will leave a sign upon them, and I will send out from them those who are saved to the nations, to Tarshish and Put and Lud and Meshech and Tubal and to Greece and to the distant islands, who have not heard my name nor seen my glory; and they shall declare my works among the nations.’”
Isa 66:15 (quotation, high confidence) · Isa 66:18–19 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretells the Lord coming like fire to gather all nations and send the saved to declare his glory.
- The quotations are Isa 66:15 and 66:18–19 (LXX). The Septuagint lacks “I know” in 66:18; the sense is supplied.
Notes on the original text
- Digital text corrected (stray mark): ἐξαπο·στελῶ → ἐξαποστελῶ.
Cite (SBL): Eusebius, Dem. ev. 6.25.1 (Dindorf 3:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-25-1). (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).
6.25.2Dindorf 3:413
‟Ἀντικρυς καὶ ἐν τούτοις ἡ τοῦ κυρίου εἰς ἀνθρώπους παρουσία δηλοῦται. καὶ ἐπειδήπερ εἴρηται ὡς πῦρ ἥξειν, εἰκότως φησὶν ὁ σωτὴρ ἡμῶν ‟πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί θέλω εἰ ἤδη ἀνήφθη;” ἅρματα δὲ αὐτοῦ τὰς δορυφορούσας αὐτὸν ἱεροὺς ἀγγέλους καὶ τοὺς ἐξυπηρετουμένους αὐτῷ ἱεροὺς ἀγγέλους εἴποις ἂν, περὶ ὧν εἴρηται ‟καὶ προσῆλθον ἄγγελοι καὶ διηκόνουν αὐτῷ, ” καὶ τοὺς ἱεροὺς ἀποστόλους αὐτοῦ καὶ μαθητὰς, οἷς ἐποχούμενος ἐνθέῳ καὶ ἀοράτῳ δυνάμει ὁ τοῦ θεοῦ λόγος τὴν πᾶσαν διέδραμεν οἰκουμένην.
‟Antikrys kai en toutois hē tou kyriou eis anthrōpous parousia dēloutai. kai epeidēper eirētai hōs pyr hēxein, eikotōs phēsin ho sōtēr hēmōn ‟pyr ēlthon balein epi tēn gēn, kai ti thelō ei ēdē anēphthē?” harmata de autou tas doryphorousas auton hierous angelous kai tous exypēretoumenous autǭ hierous angelous eipois an, peri hōn eirētai ‟kai prosēlthon angeloi kai diēkonoun autǭ, ” kai tous hierous apostolous autou kai mathētas, hois epochoumenos entheǭ kai aoratǭ dynamei ho tou theou logos tēn pasan diedramen oikoumenēn.
Here too the coming of the Lord among men is plainly shown. And since it is said that he will come like fire, our Savior reasonably says, “I came to cast fire on the earth, and how I wish it were already kindled!” As his chariots you might name the holy angels who escort him and the holy angels who serve him, of whom it is said, “And angels came and ministered to him”; and also his holy apostles and disciples, riding upon whom with divine and invisible power the Word of God ran through the whole world.
Luke 12:49 (quotation, high confidence) · Matt 4:11 (quotation, high confidence) · Isa 66:15 (allusion, high confidence)
Notes and citation
Summary: Christ came as fire, and his chariots are the angels and apostles through whom he traversed the world.
- The quotations are Luke 12:49 and Matt 4:11.
Notes on the original text
- Digital text corrected (OCR accent slip): περὶ ὡν εἴρηται → περὶ ὧν εἴρηται.
Cite (SBL): Eusebius, Dem. ev. 6.25.2 (Dindorf 3:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-25-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.25.3Dindorf 3:413
λέγοιτο δʼ ἂν καὶ ἄλλως πρὸς λέξιν πῦρ καὶ ἅρματα καταγγέλλεσθαι σὺν τῇ αὐτοῦ παρουσίᾳ διὰ τὴν καταλαβοῦσαν πολιορκίαν τὴν Ἱερουσαλὴμ μετὰ τὴν τοῦ σωτῆρος ἡμῶν ἄφιξιν, μεθʼ ἣν οὐκ εἰς μακρὰν ὁ μὲν νεὼς αὐτὸς ἐπυρπολεῖτο καὶ τὴν ἐσχάτην ὑπέμεινεν ἐρημίαν, ἡ δὲ πόλις ἐκυκλώθη ὑπὸ ἁρμάτων καὶ στρατοπέδων πολεμικῶν, μεθʼ ἃ καὶ τὰ περὶ τῶν ἐθνῶν ἁπάντων προηγγελμένα συμφώνως τῇ προφητείᾳ τέλους ἔτυχεν.
legoito dʼ an kai allōs pros lexin pyr kai harmata katangellesthai syn tę̄ autou parousią dia tēn katalabousan poliorkian tēn Hierousalēm meta tēn tou sōtēros hēmōn aphixin, methʼ hēn ouk eis makran ho men neōs autos epyrpoleito kai tēn eschatēn hypemeinen erēmian, hē de polis ekyklōthē hypo harmatōn kai stratopedōn polemikōn, methʼ ha kai ta peri tōn ethnōn hapantōn proēngelmena symphōnōs tę̄ prophēteią telous etychen.
In another way, literally, fire and chariots might be said to be announced with his coming because of the siege that overtook Jerusalem after the arrival of our Savior. Not long after it the temple itself was burned and suffered final desolation, and the city was surrounded by chariots and armies of war; after which the things foretold about all the nations were also fulfilled in agreement with the prophecy.
Notes and citation
Summary: Literally, the fire and chariots fit the Roman siege, the burning of the temple, and the call of the nations that followed.
Cite (SBL): Eusebius, Dem. ev. 6.25.3 (Dindorf 3:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-25-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.25.4Dindorf 3:413–414
τίς δʼ οὐκ ἂν θαυμάσειεν ἀκούων τοῦ κυρίου διὰ τοῦ προφήτου λέγοντος ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη καὶ τὰς γλώσσας, ὁρῶν καθʼ ὅλης τῆς τῶν ἀνθρώπων γῆς διὰ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ παρουσίας τε καὶ κλήσεως τὰς τῶν ἐθνῶν συναγωγὰς ἐπʼ ὀνόματος τοῦ Χριστοῦ συγκροτουμένας, τάς τε γλώσσας ἀπάντων τῶν ἐθνῶν ἐν παντοίαις διαλέκτοις ἀνθρώπων τὸν ἕνα θεὸν καὶ κύριον ἐπικαλουμένας; καὶ ἐπὶ πᾶσι δὲ τούτοις, τίς θεώμενος τῷ σωτηριώδει σημείῳ πάντας τοὺς εἰς Χριστὸν πεπιστευκότας σφραγῖδι χρωμένους, οὐκ ἂν εὐλόγως καταπλαγείη ἀκούων πρόπαλαι τοῦ κυρίου εἰρηκότος ‟καὶ ἥξουσι καὶ ὄψονται τὴν δόξαν μου, καὶ καταλείψω ἐπʼ αὐτῶν σημεῖον;”
tis dʼ ouk an thaumaseien akouōn tou kyriou dia tou prophētou legontos erchomai synagagein panta ta ethnē kai tas glōssas, horōn kathʼ holēs tēs tōn anthrōpōn gēs dia tēs tou sōtēros hēmōn Iēsou tou Christou parousias te kai klēseōs tas tōn ethnōn synagōgas epʼ onomatos tou Christou synkrotoumenas, tas te glōssas apantōn tōn ethnōn en pantoiais dialektois anthrōpōn ton hena theon kai kyrion epikaloumenas? kai epi pasi de toutois, tis theōmenos tǭ sōtēriōdei sēmeiǭ pantas tous eis Christon pepisteukotas sphragidi chrōmenous, ouk an eulogōs kataplageiē akouōn propalai tou kyriou eirēkotos ‟kai hēxousi kai opsontai tēn doxan mou, kai kataleipsō epʼ autōn sēmeion?”
Who would not marvel on hearing the Lord say through the prophet, “I am coming to gather all the nations and tongues,” when he sees throughout the whole earth of men, through the coming and call of our Savior Jesus Christ, the assemblies of the nations gathered in the name of Christ, and the tongues of all the nations calling on the one God and Lord in every kind of human dialect? And above all these things, who, seeing all who have believed in Christ using the saving sign as a seal, would not reasonably be astonished on hearing the Lord say long ago, “And they shall come and see my glory, and I will leave a sign upon them”?
Isa 66:18–19 (quotation, high confidence)
Notes and citation
Summary: The gathering of all nations in Christ's name, and the sign of the cross used as a seal, fulfill Isaiah's prophecy.
- The quotations are Isa 66:18–19 (LXX). The “saving sign” used as a seal is the sign of the cross.
Cite (SBL): Eusebius, Dem. ev. 6.25.4 (Dindorf 3:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-25-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
6.25.5Dindorf 3:414
ἐν μέρει μὲν οὖν ἐντεῦθεν ἤδη κατὰ τὴν προτέραν τοῦ σωτῆρος ἡμῶν εἰς ἀνθρώπους ἐπιφάνειαν αὐτοῖς ὀφθαλμοῖς ὁρῶμεν τῶν θείων χρησμῶν τὰ ἀποτελέσματα· γένοιτο δʼ ἂν ἐντελῆ ταῦτα καὶ κατὰ τὴν δευτέραν καὶ ἔνδοξον αὐτοῦ παρουσίαν, ὅτε πάντα τὰ ἔθνη ὄψονται τὴν δόξαν αὐτοῦ, ἐρχόμενόν τε αὐτὸν ἐξ οὐρανῶν μετὰ δυνάμεως καὶ δόξης πολλῆς. ἀναχθείη δʼ ἂν εἰς ἐκεῖνο καιροῦ καὶ τὰ λοιπὰ τῶν ἐν τῇ προρρήσει δηλουμένων, ὥσπερ οὖν συστήσομεν κατὰ τὴν οἰκείαν ὑπο- θεσιν. Τοσούτων ἡμῖν ἐπὶ τοῦ παρόντος συνειλεγμένων περὶ τῆς εἰς ἀνθρώπους θεσπιζομένης ἔσεσθαι παρουσίας θεοῦ ἑξῆς ἂν εἴη ἐπισυνάψαι ὁποῖός τις ὁ τρόπος τῆς προτέρας αὐτοῦ εἰς τὸν ἀνθρώπινον βίον παρόδου γενήσεσθαι προανεφωνεῖτο.
en merei men oun enteuthen ēdē kata tēn proteran tou sōtēros hēmōn eis anthrōpous epiphaneian autois ophthalmois horōmen tōn theiōn chrēsmōn ta apotelesmata; genoito dʼ an entelē tauta kai kata tēn deuteran kai endoxon autou parousian, hote panta ta ethnē opsontai tēn doxan autou, erchomenon te auton ex ouranōn meta dynameōs kai doxēs pollēs. anachtheiē dʼ an eis ekeino kairou kai ta loipa tōn en tę̄ prorrēsei dēloumenōn, hōsper oun systēsomen kata tēn oikeian hypo- thesin. Tosoutōn hēmin epi tou parontos syneilegmenōn peri tēs eis anthrōpous thespizomenēs esesthai parousias theou hexēs an eiē episynapsai hopoios tis ho tropos tēs proteras autou eis ton anthrōpinon bion parodou genēsesthai proanephōneito.
In part, then, from now on, at the first appearing of our Savior among men, we see with our own eyes the fulfillment of the divine oracles; but these things would be completed at his second and glorious coming, when all the nations will see his glory and see him coming from heaven with power and great glory. To that time the rest of what is shown in the prediction might also be referred, as we shall establish in its own place. Now that we have collected so much for the present about the coming of God among men that was foretold, the next thing would be to add what manner of his first passage into human life was proclaimed beforehand.
Matt 24:30 (quotation, high confidence)
Notes and citation
Summary: The prophecies are partly fulfilled at Christ's first coming and will be completed at his second; next comes the manner of his first coming.
- “Coming … with power and great glory” is from Matt 24:30. This section closes Book 6.
Notes on the original text
- Digital text corrected (OCR accent slips; OCR breathing slip): ὡσπερ οὑν → ὥσπερ οὖν; οίκείαν → οἰκείαν.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 6.25.5 (Dindorf 3:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-6-25-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 7, chapter 0
7.0.1Dindorf 3:415
Θεὸν εἰς ἀνθρώπους ἀφίξεσθαι καὶ σὺν ἀνθρώ- ποις ἐπὶ γῆς πολιτεύσεσθαι, δύο τε ταῦτα μέγιστα τεκμήρια τῆς αὐτοῦ παρουσίας ἔσεσθαι, κλῆσιν ἐπʼ ἀναλήψει τῆς ἀληθοῦς θεογνωσίας τῶν ἀνὰ τὴν οἰκουμένην ἐθνῶν, ἀπόπτωσίν τε καὶ ἐρημίαν διὰ τὴν εἰς αὐτὸν ἀπιστίαν τοῦ Ἰουδαίων ἔθνους, ἐν τῷ πρὸ τού- του συγγράμματι διὰ τῶν προφητικῶν φωνῶν μεμα- θηκότες, ἐπισκεψάμενοί τε κατὰ τὸ αὐτὸ ὁποίου τέλους ἔτυχε τὰ προηγορευμένα, ἑξῆς καὶ ἀκολούθως ἐν ἑβ- δόμῳ τούτῳ συγγράμματι τῆς Εὐαγγελικῆς Ἀποδείξεως τὸν τρόπον ἐπιθεωρῆσαι πειρασόμεθα, καθʼ ὅν φησιν αὐτὸν τὴν εἰς ἀνθρώπους ποιήσασθαι πάροδον.
Theon eis anthrōpous aphixesthai kai syn anthrō- pois epi gēs politeusesthai, dyo te tauta megista tekmēria tēs autou parousias esesthai, klēsin epʼ analēpsei tēs alēthous theognōsias tōn ana tēn oikoumenēn ethnōn, apoptōsin te kai erēmian dia tēn eis auton apistian tou Ioudaiōn ethnous, en tǭ pro tou- tou syngrammati dia tōn prophētikōn phōnōn mema- thēkotes, episkepsamenoi te kata to auto hopoiou telous etyche ta proēgoreumena, hexēs kai akolouthōs en heb- domǭ toutǭ syngrammati tēs Euangelikēs Apodeixeōs ton tropon epitheōrēsai peirasometha, kathʼ hon phēsin auton tēn eis anthrōpous poiēsasthai parodon.
In the preceding book we learned from the prophetic voices that God would come among human beings and live with them on earth, and that there would be two very great proofs of his coming: the calling of the nations throughout the inhabited world to take up the true knowledge of God, and the falling away and desolation of the Jewish nation because of its unbelief in him. We also examined in the same place what outcome the predictions had. Next, and in sequence, in this seventh book of the Demonstration of the Gospel we shall try to consider the manner in which, as the prophet says, he made his passage among human beings.
Notes and citation
Summary: Eusebius introduces Book 7: after showing that God would come among men, he now examines the manner of his coming.
Notes on the original text
- Digital text corrected (repeated syllable at a line break): οἰκου- οἰκουμένην → οἰκουμένην; Ἀποδεί- ἀποδείξεως → Ἀποδείξεως.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 7.0.1 (Dindorf 3:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-7-0-1). (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).
7.0.2Dindorf 3:415
φέρε οὖν ἐντεῦθεν ἤδη σκοπήσωμεν ὁποῖός τις ὁ τρόπος ἔσεσθαι τῆς τοῦ θεοῦ εἰς ἀνθρώπους ἐπιδη- μιᾶς ἐθεσπίζετο, καὶ ποῦ γῆς γεννηθήσεσθαι προε- κηρύττετο, ἀπὸποίου τε γένους προελεύσεσθαι ἐβοᾶτο. Ἀπὸ τοῦ Ἡσαΐου.
phere oun enteuthen ēdē skopēsōmen hopoios tis ho tropos esesthai tēs tou theou eis anthrōpous epidē- mias ethespizeto, kai pou gēs gennēthēsesthai proe- kērytteto, apopoiou te genous proeleusesthai eboato. Apo tou Hēsaïou.
Come then, let us now consider what kind of manner of God's visit among human beings was foretold, where on earth he was proclaimed beforehand to be born, and from what family he was announced to come forth. From Isaiah.
Notes and citation
Summary: The book will ask how, where, and from what family God's coming was foretold, beginning with Isaiah.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 7.0.2 (Dindorf 3:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-7-0-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 7, chapter 1
7.1.1Dindorf 3:415
“ Πρόρρησις τῆς εἰς Χριστὸν ἀπιστίας τοῦ Ἰου- δαίων ἔθνους καὶ σημεῖον αὐτοῖς ἀπὸ κυρίου διδόμενον. ἦν δὲ τοῦτο παρθένος θεὸν γεννῶσα, ἐφʼ οὗ τῇ γενέσει καθαίρεσις παντελὴς τοῦ Ἰουδαίων ἔθνους ἐθεσπίζετο, καὶ ὡς ἀλλόφυλοι καὶ πολέμιοι τὴν χώραν αὐτῶν καθέξουσιν, καὶ ὡς ἡ πρὶν ἔρημος τῆς ἐνθέου τυχοῦσα γεωργίας εὐφορήσει.
“ Prorrēsis tēs eis Christon apistias tou Iou- daiōn ethnous kai sēmeion autois apo kyriou didomenon. ēn de touto parthenos theon gennōsa, ephʼ hou tę̄ genesei kathairesis pantelēs tou Ioudaiōn ethnous ethespizeto, kai hōs allophyloi kai polemioi tēn chōran autōn kathexousin, kai hōs hē prin erēmos tēs entheou tychousa geōrgias euphorēsei.
A prediction of the unbelief of the Jewish nation toward Christ, and of a sign given to them by the Lord. The sign was a virgin giving birth to God; at his birth the complete overthrow of the Jewish nation was foretold, that foreigners and enemies would occupy their land, and that the formerly desert place, receiving divine cultivation, would bear abundantly.
Isa 7:14 (allusion, high confidence)
Notes and citation
Summary: Chapter heading: Isaiah foretells Jewish unbelief and the sign of the virgin bearing God.
- This is the chapter's summary heading, which the edition prints at the start of the chapter.
Notes on the original text
- Digital text corrected (repeated syllable at a line break): διδό- διδόμενον → διδόμενον.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 7.1.1 (Dindorf 3:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-7-1-1). (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).
7.1.2Dindorf 3:415–416
τῆς ἐξ ἐθνῶν ἐκκλη- σίας τοῦτον δηλουμένης τὸν τρόπον, ὥσπερ ὁ θαυ- μάσιος εὐαγγελιστὴς Ἰωάννης μείζονι ἢ κατὰ ἄνθρω- πον μεγαλοφωνίᾳ τὸν σωτῆρα καὶ κύριον ἡμῶν θεο- λογῶν, αὐτὸν δὴ τὸν τοῦ θεοῦ λόγον, τῆς τε ἱερᾶς γραφῆς αὐτοῦ ἀπαρχόμενος, ὁμοῦ τῇ θεολογίᾳ καὶ τὴν ἔνσαρκον αὐτοῦ εἰς ἀνθρώπους παρίστησιν ἐπιδημίαν ‟ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα διʼ αὐτοῦ ἐγένετο, ” φήσας· τούτοις ἑξῆς ἐπάγων ‟καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν.”
tēs ex ethnōn ekklē- sias touton dēloumenēs ton tropon, hōsper ho thau- masios euangelistēs Iōannēs meizoni ē kata anthrō- pon megalophōnią ton sōtēra kai kyrion hēmōn theo- logōn, auton dē ton tou theou logon, tēs te hieras graphēs autou aparchomenos, homou tę̄ theologią kai tēn ensarkon autou eis anthrōpous paristēsin epidēmian ‟en archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos. houtos ēn en archę̄ pros ton theon. panta diʼ autou egeneto, ” phēsas; toutois hexēs epagōn ‟kai ho logos sarx egeneto, kai eskēnōsen en hēmin.”
The church of the nations is shown in this way. Just as the wonderful evangelist John, speaking of our Savior and Lord as God with a grandeur beyond what is human—him, the Word of God himself—begins his sacred writing by presenting at once his divinity and his coming among human beings in the flesh, saying: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him”; and then adding after this: “And the Word became flesh and dwelt among us.”
John 1:1–3 (quotation, high confidence) · John 1:14 (quotation, high confidence)
Notes and citation
Summary: John opens his Gospel by joining Christ's divinity to his incarnation.
- The first clause belongs grammatically to the chapter heading (7.1.1): the fruitful former desert signifies the church of the nations.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 7.1.2 (Dindorf 3:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-7-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
7.1.3Dindorf 3:416
τὸν αὐτὸν δὴ τρόπον καὶ ὁ θεσπέσιος προφήτης θεὸν ἐκ παρθένου γεγεννημένον μέλλων ἀνακηρύττειν τὴν ἔνδοξον αὐτοῦ θεοπτίαν προθεωρεῖ, ὧδε τὴν θεολογίαν ὑπογράφων ‟εἶδον τὸν κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ, καὶ Σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ. ἕξ πτέρυγες τῷ ἐνὶ. καὶ ἕξ πτέρυγες τῷ ἐνί· καὶ ταῖς μὲν δυσὶ ἐκάλυπτον τὸ πρόσωπον, ταῖς δὲ δυσὶ κατεκάλυπτον τοὺς πόδας· ταῖς δὲ δυσὶν ἐπέταντο. καὶ ἐκέκραγον ἕτερος πρὸς τὸν ἕτερον, καὶ ἔλεγον, ἅγιος ἅγιος κύριος Σαβαὼθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ.
ton auton dē tropon kai ho thespesios prophētēs theon ek parthenou gegennēmenon mellōn anakēryttein tēn endoxon autou theoptian protheōrei, hōde tēn theologian hypographōn ‟eidon ton kyrion Sabaōth kathēmenon epi thronou hypsēlou kai epērmenou, kai plērēs ho oikos tēs doxēs autou, kai Seraphim heistēkeisan kyklǭ autou. hex pteryges tǭ eni. kai hex pteryges tǭ eni; kai tais men dysi ekalypton to prosōpon, tais de dysi katekalypton tous podas; tais de dysin epetanto. kai ekekragon heteros pros ton heteron, kai elegon, hagios hagios kyrios Sabaōth, plērēs pasa hē gē tēs doxēs autou.
In the same way the divine prophet, about to proclaim God born of a virgin, first beholds the glorious vision of him as God, and describes his divinity thus: “I saw the Lord Sabaoth seated on a throne high and lifted up, and the house was full of his glory, and seraphim stood around him. Six wings to the one and six wings to the other; with two they covered the face, with two they covered the feet, and with two they flew. And they cried one to another and said: Holy, holy, Lord Sabaoth; the whole earth is full of his glory.”
Isa 6:1–3 (quotation, high confidence)
Notes and citation
Summary: Isaiah, before foretelling the virgin birth, sees the Lord enthroned among the seraphim.
- Isa 6:1–3 in the Septuagint wording. The trisagion is printed here with “holy” only twice, probably a slip of the text; it appears three times in 7.1.8.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 7.1.3 (Dindorf 3:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-7-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
7.1.4Dindorf 3:416–417
καὶ ἑξῆς ἐπιλέγει ‘καὶ ἤκουσα τῆς φωνῆς κυρίου λέγοντος, τίνα ἀποστείλω, καὶ τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον; καὶ εἶπα, ἰδοὺ ἐγώ εἰμι, ἀπόστειλόν με. καὶ εἶπε πρός με, πορεύθητι, καὶ εἶπον τῷ λαῷ τούτῳ, ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὑτῶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὑτῶν ἐκάμμυσαν, μήποτε ἴδωσι τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. καὶ εἶπα, ἕως πότε, κύριε; καὶ εἷπεν, ἴως ἂν ἐρημωθῶσι πόλεις παρὰ τὸ μὴ κατοικεῖσθαι, καὶ οἶκοι παρὰ τὸ μὴ εἶναι ἀνθρώπους.”
kai hexēs epilegei ‘kai ēkousa tēs phōnēs kyriou legontos, tina aposteilō, kai tis poreusetai pros ton laon touton? kai eipa, idou egō eimi, aposteilon me. kai eipe pros me, poreuthēti, kai eipon tǭ laǭ toutǭ, akoę̄ akousete, kai ou mē synēte, kai blepontes blepsete, kai ou mē idēte. epachynthē gar hē kardia tou laou toutou, kai tois ōsin hautōn bareōs ēkousan, kai tous ophthalmous hautōn ekammysan, mēpote idōsi tois ophthalmois, kai tois ōsin akousōsi, kai tę̄ kardią synōsi, kai epistrepsōsi, kai iasōmai autous. kai eipa, heōs pote, kyrie? kai heipen, iōs an erēmōthōsi poleis para to mē katoikeisthai, kai oikoi para to mē einai anthrōpous.”
And next he adds: “And I heard the voice of the Lord saying, Whom shall I send, and who will go to this people? And I said, Here am I; send me. And he said to me, Go, and say to this people: You will hear with hearing and not understand, and seeing you will see and not perceive. For the heart of this people has grown fat, and with their ears they have heard heavily, and they have shut their eyes, lest they see with their eyes and hear with their ears and understand with their heart and turn, and I heal them. And I said, How long, O Lord? And he said, Until cities are laid waste for lack of inhabitants, and houses for lack of people.”
Isa 6:8–11 (quotation, high confidence)
Notes and citation
Summary: Isaiah is sent to tell the people they will hear and see without understanding.
Cite (SBL): Eusebius, Dem. ev. 7.1.4 (Dindorf 3:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-7-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
7.1.5Dindorf 3:417
Ποῖον δὲ θεμιτὸν φάσκειν τὸν προφήτην ἑωρακέναι κύριον ἢ ὃν τοῖς περὶ τὸν Ἀβραὰμ προπάτορσιν ὦφθαί τε καὶ ὡμιληκέναι ἐν τοῖς πρὸ τούτων ἀπεδείξαμεν; τοῦτον γὰρ ὁμοῦ θεὸν καὶ κύριον καὶ δὴ ἄγγελον εἶναι καὶ ἀρχιστράτηγον δυνάμεως κυρίου προμεμαθήκαμεν. μέλλων τοιγαροῦν τὴν εἰς άνθρώπους αὐτοῦ πάροδον ὁ παρὼν λόγος θεσπίζειν τὴν ἔνθεον αὐτοῦ προθεωρεῖ βασιλείαν, διʼ ἧς φησιν ἑωρακέναι αὐτὸν καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου.
Poion de themiton phaskein ton prophētēn heōrakenai kyrion ē hon tois peri ton Abraam propatorsin ōphthai te kai hōmilēkenai en tois pro toutōn apedeixamen? touton gar homou theon kai kyrion kai dē angelon einai kai archistratēgon dynameōs kyriou promemathēkamen. mellōn toigaroun tēn eis anthrōpous autou parodon ho parōn logos thespizein tēn entheon autou protheōrei basileian, diʼ hēs phēsin heōrakenai auton kathēmenon epi thronou hypsēlou kai epērmenou.
Whom may we rightly say the prophet saw as Lord, if not him whom we showed in the preceding books to have appeared to Abraham and the forefathers and to have conversed with them? For we have learned before that he is at once God and Lord and also Angel and Commander-in-chief of the Lord's host. So the present oracle, about to foretell his passage among human beings, first beholds his divine kingdom, through which it says the prophet saw him seated on a throne high and lifted up.
Josh 5:14 (allusion, medium confidence)
Notes and citation
Summary: The Lord Isaiah saw is the same divine Word who appeared to the patriarchs.
- The theophanies to the patriarchs were treated in Book 5. “Commander-in-chief of the host of the Lord” recalls Josh 5:14.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 7.1.5 (Dindorf 3:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/6-19-1/#p-7-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).