Demonstration of the Gospel 7.1.6–7.1.68

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 63 passages

Greek text: Dindorf, Eusebii Opera 3 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 3 (Leipzig: Teubner, 1867), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: W. J. Ferrar, The Proof of the Gospel (1920).

preface 7, chapter 1

7.1.6Dindorf 3:417

οὗτος δʼ ἂν εἴη ὁ θρόνος αὐτοῦ ἐκεῖνος ὁ καὶ ἐν τῷ περὶ τοῦ ἀγαπητοῦ Ψαλμῷ δεδηλωμένος, κατὰ τὸ ‟ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος, ἐφʼ ὃν καὶ ὁ ἀνωτάτω τῶν ὅλων ποιητὴς θεὸς πατήρ τε αὐτοῦ ὡς ἂν μονογενεῖ καὶ ἀγαπητῷ καθέζεσθαι παρεκελεύετο λέγων ‟κάθου ἐκ δεξιῶν μου, ἴως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.”

houtos dʼ an eiē ho thronos autou ekeinos ho kai en tǭ peri tou agapētou Psalmǭ dedēlōmenos, kata to ‟ho thronos sou ho theos eis ton aiōna tou aiōnos, ephʼ hon kai ho anōtatō tōn holōn poiētēs theos patēr te autou hōs an monogenei kai agapētǭ kathezesthai parekeleueto legōn ‟kathou ek dexiōn mou, iōs an thō tous echthrous sou hypopodion tōn podōn sou.”

This would be that throne of his which is also shown in the psalm about the Beloved, in the words: “Your throne, O God, is for ever and ever”; the throne on which the supreme Maker of the universe, his Father, bade him sit as his only-begotten and beloved, saying: “Sit at my right hand until I make your enemies the footstool of your feet.”

Ps 45:6 (44:7 LXX) (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The throne in Isaiah's vision is the throne of the Son in Psalms 45 and 110.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.6 (Dindorf 3:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-6). (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).

7.1.7Dindorf 3:417

συνίστησι δὲ ταύτην ἡμῶν τὴν εἰς τοὺς τόπους ἑρμηνείαν Ἰωάννης ὁ εὐαγγελιστὴς, ὃς παραθέμενος τὰς προκειμένας τοῦ Ἡσαΐου φωνὰς, ἐν αἷς εἴρητο ‟ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὑτόν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὑτῶν ἐκάμμυσαν” ἐπιφέρει περὶ τοῦ Χρι. στοῦ λέγων ‟ταῦτα εἶπεν Ἡσαΐας, ὅτε εἶδε τὴν δόξαν αὐτοῦ, καὶ ἐμαρτύρησε περὶ αὐτοῦ.”

synistēsi de tautēn hēmōn tēn eis tous topous hermēneian Iōannēs ho euangelistēs, hos parathemenos tas prokeimenas tou Hēsaïou phōnas, en hais eirēto ‟epachynthē gar hē kardia tou laou toutou, kai tois ōsin hauton bareōs ēkousan, kai tous ophthalmous hautōn ekammysan” epipherei peri tou Chri. stou legōn ‟tauta eipen Hēsaïas, hote eide tēn doxan autou, kai emartyrēse peri autou.”

John the evangelist confirms this interpretation of ours of the passages. Having quoted the words of Isaiah set out above, in which it was said, “For the heart of this people has grown fat, and with their ears they have heard heavily, and they have shut their eyes,” he adds concerning Christ: “These things Isaiah said when he saw his glory and bore witness concerning him.”

Isa 6:10 (quotation, high confidence) · John 12:41 (quotation, high confidence)

Notes and citation

Summary: John applies Isaiah's vision explicitly to Christ.

John 12:41, with the addition “and bore witness concerning him.”

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.7 (Dindorf 3:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-7). (abbreviation not yet checked)

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7.1.8Dindorf 3:417–418

ἰδὼν δὴ οὖν ὁ προφήτης τὴν ἐπὶ τοῦ πατρικοῦ θρόνου τῆς ἐνθέου δόξης τε καὶ βασιλείας ἵδρυσιν τοῦ σωτῆρος ἡμῶν, τῷ τε ἁγίῳ ἐπιθειάσας πνεύματι, καὶ μέλλων ἐξῆς τὴν εἰς ἀνθρώπους αὐτοῦ πάροδον καὶ τὴν ἐκ παρθένου γέννησιν ὑπογράφειν προμαρτύρεται τὴν εἰς πᾶσαν τὴν γῆν μέλλουσαν ἔσεσθαι γνῶσίν τε καὶ δοξολογίαν, τὰ Σεραφὶμ εἰσάγων κυκλοῦντα αὐτὸν καὶ φάσκοντα ἅγιος ἅγιος ἅγιος κύριος Σαβαὼθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ.”

idōn dē oun ho prophētēs tēn epi tou patrikou thronou tēs entheou doxēs te kai basileias hidrysin tou sōtēros hēmōn, tǭ te hagiǭ epitheiasas pneumati, kai mellōn exēs tēn eis anthrōpous autou parodon kai tēn ek parthenou gennēsin hypographein promartyretai tēn eis pasan tēn gēn mellousan esesthai gnōsin te kai doxologian, ta Seraphim eisagōn kyklounta auton kai phaskonta hagios hagios hagios kyrios Sabaōth, plērēs pasa hē gē tēs doxēs autou.”

So the prophet, having seen our Savior established on the Father's throne of divine glory and kingship, and being inspired by the Holy Spirit, and about to describe next his passage among human beings and his birth from a virgin, testifies in advance to the knowledge and praise of him that would reach the whole earth, bringing in the seraphim encircling him and saying: “Holy, holy, holy, Lord Sabaoth; the whole earth is full of his glory.”

Isa 6:3 (quotation, high confidence)

Notes and citation

Summary: The seraphim's cry foretells that the whole earth will come to know and praise Christ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.8 (Dindorf 3:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-8). (abbreviation not yet checked)

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7.1.9Dindorf 3:418

τίνα δʼ ἂν εἴη τὰ Σεραφὶμ τὰ τὸν Χριστὸν τοῦ θεοῦ δορυφοροῦντα ἢ τάχα ἴσως ἀγγέλων καὶ θείων δυνάμεων χοροὶ, ἢ καὶ προφητῶν καὶ ἀποστόλων; ἑρμηνεύεται γὰρ τὰ Σεραφὶμ “ἀρχὴ στόματος αὐτῶν.”

tina dʼ an eiē ta Seraphim ta ton Christon tou theou doryphorounta ē tacha isōs angelōn kai theiōn dynameōn choroi, ē kai prophētōn kai apostolōn? hermēneuetai gar ta Seraphim “archē stomatos autōn.”

What would the seraphim be that attend the Christ of God as bodyguards? Perhaps choirs of angels and divine powers, or else of prophets and apostles. For “seraphim” is interpreted “beginning of their mouth.”

Notes and citation

Summary: The seraphim may be angels or else prophets and apostles, since the name is interpreted “beginning of their mouth.”

The etymology “beginning of their mouth” is Eusebius's; its basis is uncertain.

Cite (SBL): Eusebius, Dem. ev. 7.1.9 (Dindorf 3:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-9). (abbreviation not yet checked)

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7.1.10Dindorf 3:418

τοιοῦτοι δὲ οἱ προφῆται καὶ ἀπόστολοι, ὧν διὰ τοῦ στόματος ἡ ἀπαρχὴ γέγονε τοῦ σωτηρίου κηρύγματος, διὸ ταύτης ἔτυχον τῆς προσηγορίας, ὡς καὶ τοῦ ἁγίου πνεύματος αἶ δυνάμεις πτέρυγες ὠνομασμέναι, τὰ μὲν πρῶτα καὶ τὰ ὕστατα τῆς τοῦ θεοῦ λόγου γνώσεως ἐπικρύπτουσιν, ὡς ἄρρητα καὶ ἀκατάληπτα ὄντα τὴν φύσιν, τὰ δὲ μέσα τῆς περὶ αὐτοῦ οἰκονομίας ἐκφαίνουσιν, ὅτι δὴ μόνα γνωστὰ ταῦτα ἀνθρώπων φύσει, τῶν ἐπέκεινα καὶ τῶν μετὰ ταῦτα ἐν ἀπορρήτοις σεσιγημένων.

toioutoi de hoi prophētai kai apostoloi, hōn dia tou stomatos hē aparchē gegone tou sōtēriou kērygmatos, dio tautēs etychon tēs prosēgorias, hōs kai tou hagiou pneumatos ai dynameis pteryges ōnomasmenai, ta men prōta kai ta hystata tēs tou theou logou gnōseōs epikryptousin, hōs arrēta kai akatalēpta onta tēn physin, ta de mesa tēs peri autou oikonomias ekphainousin, hoti dē mona gnōsta tauta anthrōpōn physei, tōn epekeina kai tōn meta tauta en aporrētois sesigēmenōn.

Such are the prophets and apostles, through whose mouth the beginning of the saving proclamation came about; hence they received this name. And the powers of the Holy Spirit, called wings, conceal the first and the last things of the knowledge of the Word of God, as being unspeakable and incomprehensible in nature, but they reveal the middle things of his dispensation, since these alone can be known by human nature, while what lies beyond and what comes after is kept in silence among things unspeakable.

Notes and citation

Summary: The wings that cover face and feet signify the hidden beginning and end of the Word's mystery; the middle, his dispensation, is revealed.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.10 (Dindorf 3:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-10). (abbreviation not yet checked)

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7.1.11Dindorf 3:418

καὶ δυνάμεις δὲ θεῖαι καὶ οὐράνιοι εἶεν ἂν διὰ τῶν Σεραφὶμ δηλούμεναι, καθὸ ἑτέρως τὰ Σεραφὶμ ἑρμηνεύεται ἐμπρησμοί. διὸ εἴρηται ‟ὁ ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὑτοῦ πυρὸς φλόγα.”

kai dynameis de theiai kai ouranioi eien an dia tōn Seraphim dēloumenai, katho heterōs ta Seraphim hermēneuetai emprēsmoi. dio eirētai ‟ho poiōn tous angelous hautou pneumata, kai tous leitourgous hautou pyros phloga.”

Divine and heavenly powers too may be meant by the seraphim, since in another way “seraphim” is interpreted “burnings.” Hence it is said: “He who makes his angels spirits and his ministers a flame of fire.”

Ps 104:4 (103:4 LXX) (quotation, high confidence)

Notes and citation

Summary: The seraphim may also be angelic powers, since the name also means “burnings.”

Cite (SBL): Eusebius, Dem. ev. 7.1.11 (Dindorf 3:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-11). (abbreviation not yet checked)

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7.1.12Dindorf 3:418–419

κεκράγασι δὲ οὗτοι καὶ βοῶσιν ἕτερος τῷ ἑτέρῳ κατὰ τὴν οἰκείαν δύναμιν, τὴν ἁγιότητα τοῦ θεολογουμένου παριστῶντες, καὶ τό γε πάντων παραδοξότατον θεολογοῦντες, ὅτι δὴ μὴ μόνον οὐρανὸς καὶ τὰ ἐν οὐρανῷ πάντα πλήρη τυγχάνει τῆς δοξολογίας αὐτοῦ, ἀλλὰ καὶ πᾶσα ἡ γῆ τῆς αὐτῆς μετέσχε δυνάμεως διὰ τὴν ἐξ οὐρανῶν εἰς ἀνθρώπους αὐτοῦ θεσπιζομένην κάθοδον, ἣν προιὼν ἐξῆς ὁ λόγος προφητεύει, τὴν ἐκ παρθένου γένεσιν καὶ τὴν διὰ ταύτης εἰς πᾶσαν τὴν γῆν ἐφαπλωθεῖσαν δοξολοίαν αὐτοῦ κηρύττων.

kekragasi de houtoi kai boōsin heteros tǭ heterǭ kata tēn oikeian dynamin, tēn hagiotēta tou theologoumenou paristōntes, kai to ge pantōn paradoxotaton theologountes, hoti dē mē monon ouranos kai ta en ouranǭ panta plērē tynchanei tēs doxologias autou, alla kai pasa hē gē tēs autēs metesche dynameōs dia tēn ex ouranōn eis anthrōpous autou thespizomenēn kathodon, hēn proiōn exēs ho logos prophēteuei, tēn ek parthenou genesin kai tēn dia tautēs eis pasan tēn gēn ephaplōtheisan doxoloian autou kēryttōn.

These cry and shout one to another, each according to its own power, setting forth the holiness of the one they speak of as God, and declaring what is most wonderful of all: that not only heaven and all things in heaven are full of his praise, but the whole earth too has shared in the same power, because of his descent from heaven to human beings that was foretold. The prophecy proclaims this as it goes on, announcing his birth from a virgin and the praise of him that through it spread over the whole earth.

Notes and citation

Summary: The seraphim declare that the earth, not only heaven, will be filled with Christ's glory through his descent.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.12 (Dindorf 3:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-12). (abbreviation not yet checked)

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7.1.13Dindorf 3:419

κύριος δὲ Σαβαὼθ ἑρμηνεύεται κύριος τῶν δυνάμεων. αὐτὸς δʼ ἂν εἴη ὁ ἀρχιστράτηγος δυνάμεως κυρίου, ὃν καὶ ἐν κγ΄ Ψαλμῷ κύριον Σαβαὼθ αἶ θεῖαι πάλιν ἀποκαλοῦσι δυνάμεις, τὴν ἀπὸ γῆς εἰς οὐρανοὺς ἄνοδον αὐτοῦ θεσπίζουσαι διʼ ὄν φασιν ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. τίς ἐστὶν οὗτος ὁ βασιλεὺς τῆς δόξης; κύριος τῶν δυνάμεων αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης.’ τὸ γοῦν Ἑβραϊκὸν πάλιν ἐνταῦθα κύριον Σαβαὼθ αὐτὸν καλεῖ.

kyrios de Sabaōth hermēneuetai kyrios tōn dynameōn. autos dʼ an eiē ho archistratēgos dynameōs kyriou, hon kai en kg΄ Psalmǭ kyrion Sabaōth ai theiai palin apokalousi dynameis, tēn apo gēs eis ouranous anodon autou thespizousai diʼ on phasin arate pylas hoi archontes hymōn, kai eparthēte pylai aiōnioi, kai eiseleusetai ho basileus tēs doxēs. tis estin houtos ho basileus tēs doxēs? kyrios tōn dynameōn autos estin ho basileus tēs doxēs.’ to goun Hebraïkon palin entautha kyrion Sabaōth auton kalei.

“Lord Sabaoth” is interpreted “Lord of the powers.” He would be the Commander-in-chief of the Lord's host, whom the divine powers also call Lord Sabaoth in Psalm 23, when they foretell his ascent from earth to heaven, saying: “Lift up the gates, you rulers, and be lifted up, you everlasting gates, and the King of glory shall come in. Who is this King of glory? The Lord of the powers, he is the King of glory.” The Hebrew here too calls him Lord Sabaoth.

Ps 24:7–10 (23:7-10 LXX) (quotation, high confidence)

Notes and citation

Summary: “Lord Sabaoth” means Lord of the powers; Psalm 24 gives Christ the same title at his ascension.

Eusebius numbers the psalm 23, following the Septuagint (Protestant numbering Psalm 24).

Notes on the original text

Digital text corrected (OCR transposition): Ἑρβαϊκὸν → Ἑβραϊκὸν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.13 (Dindorf 3:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-13). (abbreviation not yet checked)

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7.1.14Dindorf 3:419

καὶ ἐπειδήπερ αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης, διά τε τὴν ἐπιδημίαν αὐτοῦ ἔμελλε πᾶσα ἡ γῆ πληροῦσθαι τῆς δόξης αὐτοῦ, εἰκότως τὸ μέλλον ἔσεσθαι ἔν τε τῷ προφήτῃ λέλεκται καὶ ἐν τῷ Ψαλμῷ· ἐν μὲν τῷ προφήτῃ διὰ τοῦ ‘‘πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ, ’ ἐν δὲ τῷ Ψαλμῷ διὰ τῆς ἀρχῆς φασκούσης ‟τοῦ κυρίου ἡ τῆ καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη, καὶ πάντες οἶ κατοικοῦντες ἐν αὐτῄ.”

kai epeidēper autos estin ho basileus tēs doxēs, dia te tēn epidēmian autou emelle pasa hē gē plērousthai tēs doxēs autou, eikotōs to mellon esesthai en te tǭ prophētę̄ lelektai kai en tǭ Psalmǭ; en men tǭ prophētę̄ dia tou ‘‘plērēs pasa hē gē tēs doxēs autou, ’ en de tǭ Psalmǭ dia tēs archēs phaskousēs ‟tou kyriou hē tē kai to plērōma autēs, hē oikoumenē, kai pantes oi katoikountes en autę̄.”

And since he is the King of glory, and through his coming the whole earth was to be filled with his glory, what was to happen is fittingly said both in the prophet and in the psalm: in the prophet through “The whole earth is full of his glory,” and in the psalm through its opening, which says: “The earth is the Lord's and its fullness, the world and all who dwell in it.”

Isa 6:3 (quotation, high confidence) · Ps 24:1 (23:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Both Isaiah and Psalm 24 foretell that the whole earth will be filled with Christ's glory.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.14 (Dindorf 3:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-14). (abbreviation not yet checked)

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7.1.15Dindorf 3:419–420

τούτων τεθεσπισμένων ἐξῆς ὑποβὰς ὁ προφήτης μαρτύρεται ὅτι δὴ εἰ καὶ πλήρης ἔσται πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ, ἀλλά γε τὸ Ἰουδαίων ἔθνος οὐ προσήσεται αὐτὸν, διό φησιν καὶ εἶπε κύριος (αὐτὸς δηλαδὴ ὁ τεθεωρημένος κύριος Σαβαὼθ, ) τίνα ἀποστείλω καὶ τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον; καὶ εἶπα, ἰδού εἰμι ἐγὼ, ἀπόστειλόν με. καὶ εἶπε, πορεύθητι, καὶ εἷπον 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 αὑτῶν καὶ τοῖς ὠσὶν αὑτῶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς.”

toutōn tethespismenōn exēs hypobas ho prophētēs martyretai hoti dē ei kai plērēs estai pasa hē gē tēs doxēs autou, alla ge to Ioudaiōn ethnos ou prosēsetai auton, dio phēsin kai eipe kyrios (autos dēladē ho tetheōrēmenos kyrios Sabaōth, ) tina aposteilō kai tis poreusetai pros ton laon touton? kai eipa, idou eimi egō, aposteilon me. kai eipe, poreuthēti, kai heipon 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 hautōn kai tois ōsin hautōn akousōsi kai tę̄ kardią synōsi kai epistrepsōsi, kai iasōmai autous.”

After these predictions the prophet goes on to testify that, even though the whole earth will be full of his glory, the Jewish nation will not receive him. So he says: “And the Lord said” (that is, the very Lord Sabaoth who had been seen), “Whom shall I send, and who will go to this people? And I said, Here I am; send me. And he said, 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.”

Isa 6:8–10 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells that, though the earth is filled with his glory, the Jewish nation will not receive him.

Cite (SBL): Eusebius, Dem. ev. 7.1.15 (Dindorf 3:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-15). (abbreviation not yet checked)

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7.1.16Dindorf 3:420

διʼ ὧν ἄντικρυς θεσπίζει τὴν ἐσομένην εἰς αὐτὸν ἀντιλογίαν τοῦ Ἰουδαίων λαοῦ, καὶ ὡς ὄψονται μὲν αὐτὸν, οὐ μὴν προσέξουσι τίς εἴη, λέγοντός τε ἐν αὐτοῖς καὶ διδάσκοντος ἀκούσονται, οὐ μὴν καὶ συνήσουσιν οὔθʼ ὅστις ὢν αὐτοῖς διαλέξοιτο οὔθʼ ἅπερ αὐτοῖς τῆς καινῆς διδασκαλίας παραδώσει μαθήματα.

diʼ hōn antikrys thespizei tēn esomenēn eis auton antilogian tou Ioudaiōn laou, kai hōs opsontai men auton, ou mēn prosexousi tis eiē, legontos te en autois kai didaskontos akousontai, ou mēn kai synēsousin outhʼ hostis ōn autois dialexoito outhʼ haper autois tēs kainēs didaskalias paradōsei mathēmata.

By these words he plainly foretells the opposition the Jewish people would offer him: that they would see him, yet not attend to who he was; they would hear him speaking and teaching among them, yet not understand either who it was that spoke with them or the lessons of the new teaching he would hand on to them.

Notes and citation

Summary: The prophecy foretells Jewish refusal to recognize or understand Christ.

The passage states Eusebius's reading of Jewish unbelief; it is translated as written.

Notes on the original text

Digital text corrected (OCR transposition): διδασακλίας → διδασκαλίας.

Cite (SBL): Eusebius, Dem. ev. 7.1.16 (Dindorf 3:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-16). (abbreviation not yet checked)

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7.1.17Dindorf 3:420

μαρτυρεῖ δὲ τοῖς τῶν λόγων ἀποτελέσμασιν ὁ εὐαγγελιστὴς Ἰωάννης περὶ τοῦ σωτῆρος ἡμῶν λέγων ‟τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν οὐκ ἐπίστευσαν εἰς αὐτὸν, τὸν, ἔνα ὁ λόγος Ἡσαΐου τοῦ προφήτου πληρωθῇ, ὃν εἶπε, κύριε τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν, καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν ὅτι πάλιν εἶπεν Ἡσαΐας, τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς, καὶ πεπώρωκεν αὐτῶν τὴν καρδίαν, ἔνα μὴ ἴδωσι τοῖς ὀφθαλμοῖς καὶ νοήσωσι τῇ καρδίᾳ καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. ταῦτα εἶπεν Ἠσαίας ὅτε εἶδε τὴν δόξαν αὐτοῦ, καὶ ἐμαρτύρησε περὶ αὐτοῦ.”

martyrei de tois tōn logōn apotelesmasin ho euangelistēs Iōannēs peri tou sōtēros hēmōn legōn ‟tosauta de autou sēmeia pepoiēkotos emprosthen autōn ouk episteusan eis auton, ton, ena ho logos Hēsaïou tou prophētou plērōthę̄, hon eipe, kyrie tis episteuse tę̄ akoę̄ hēmōn, kai ho brachiōn kyriou tini apekalyphthē? dia touto ouk ēdynanto pisteuein hoti palin eipen Hēsaïas, tetyphlōken autōn tous ophthalmous, kai pepōrōken autōn tēn kardian, ena mē idōsi tois ophthalmois kai noēsōsi tę̄ kardią kai epistrepsōsi, kai iasōmai autous. tauta eipen Ēsaias hote eide tēn doxan autou, kai emartyrēse peri autou.”

The evangelist John bears witness to the fulfillment of these words, saying of our Savior: “Though he had done so many signs before them, they did not believe in him, so that the word of Isaiah the prophet might be fulfilled which he spoke: Lord, who has believed our report, and to whom has the arm of the Lord been revealed? Therefore they could not believe, because Isaiah said again: He has blinded their eyes and hardened their heart, lest they see with their eyes and understand with their heart and turn, and I heal them. These things Isaiah said when he saw his glory and bore witness concerning him.”

John 12:37–41 (quotation, high confidence) · Isa 53:1 (quotation, high confidence) · Isa 6:10 (quotation, high confidence)

Notes and citation

Summary: John 12:37–41 records the fulfillment of Isaiah's prophecy of unbelief.

The Greek repeats “him” (αὐτὸν, τὸν) before “so that,” a slip of the digital text; it does not affect the sense.

Cite (SBL): Eusebius, Dem. ev. 7.1.17 (Dindorf 3:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-17). (abbreviation not yet checked)

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7.1.18Dindorf 3:420–421

ἀναμφιλόγως οὖν ἐπὶ τὸν Χριστὸν ἀνήνεγκε τὴν ἐν τῷ Ἡσαΐᾳ θεοφάνειαν ὁ εὐαγγελιστὴς, καὶ ἐπὶ τὸν Ἰουδαίων λαὸν οὐ παραδεδεγμένον τὸν ἑωραμένον τῷ προφήτῃ κύριον κατὰ τὴν περὶ αὐτοῦ πρόρρησιν. τῷ γοῦν προφήτῃ ἑωρακότι τὸν κύριον Σαβαώθ φησιν ὁ χρησμὸς εἰπεῖν τῷ Ἰουδαίων ἔθνει ὅτι δὴ καὶ αὐτοὶ ὄψονταί ποτε τὸν αὐτὸν, ἀλλʼ οὐ συνήσουσιν ὅστις εἴη, καὶ ἀκούσονται αὐτοῦ λέγοντος ἐν αὐτοῖς καὶ διδάσκοντος, ἀλλʼ οὐ νοήσουσι, διὰ τὸ πεπωρῶσθαι αὐτῶν τὴν καρδίαν.

anamphilogōs oun epi ton Christon anēnenke tēn en tǭ Hēsaïą theophaneian ho euangelistēs, kai epi ton Ioudaiōn laon ou paradedegmenon ton heōramenon tǭ prophētę̄ kyrion kata tēn peri autou prorrēsin. tǭ goun prophētę̄ heōrakoti ton kyrion Sabaōth phēsin ho chrēsmos eipein tǭ Ioudaiōn ethnei hoti dē kai autoi opsontai pote ton auton, allʼ ou synēsousin hostis eiē, kai akousontai autou legontos en autois kai didaskontos, allʼ ou noēsousi, dia to pepōrōsthai autōn tēn kardian.

Beyond dispute, then, the evangelist referred the theophany in Isaiah to Christ, and referred to the Jewish people the refusal to receive the Lord seen by the prophet, in accordance with the prediction about him. The oracle tells the prophet who had seen the Lord Sabaoth to say to the Jewish nation that they too would one day see the same one, but would not understand who he was; and they would hear him speaking and teaching among them, but would not grasp it, because their heart had been hardened.

Notes and citation

Summary: John's application settles that Isaiah's vision was of Christ and that the unbelief foretold is that of his hearers.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.18 (Dindorf 3:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-18). (abbreviation not yet checked)

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7.1.19Dindorf 3:421

ταῦτʼ οὖν ὁ Ἠσαίας διʼ ὧν παρεθέμεθα λέξεων θεσπίσας, ἐν ἱστορίας ἀφηγήσει πολεμίων ἔφοδον κατὰ τοῦ Ἀχαζ, ὃς ἐπεῖχε τότε τὰ τῆς βασιλείας τοῦ Ἰουδαίων λαοῦ, ὑπογράφει, καὶ τὴν τῶν μὲν αἰσθητῶν πολεμίων καθαίρεσιν αὐτίκα καὶ οὐκ εἰς μακρὸν γενήσεσθαι σημαίνει· ὧν δὲ σύμβολα ἔφερε νοητῶν καὶ ἀοράτων ἐχθρῶν, δαιμόνων τινῶν καὶ ἀφανῶν δυνάμεων, (περὶ ὧν ἀρχόμενοι τῆς ὅλης πραγματείας διεληλύθαμεν, ὧς οὐ μόνον τὸ Ἰουδαίων ἔθνος, ἀλλὰ καὶ πᾶν τὸ ἀνθρώπειον γένος ἐπὶ πᾶν εἶδος κακίας καὶ ἐπʼ αὐτήν γε τὴν ἄθεον εἰδωλολατρίαν καταβεβληκότων), οὐκ ἄλλως τὴν ἧτταν ἔσεσθαι δηλοῖ ἢ διὰ μόνης τῆς θεσπιζομένης εἰς ἀνθρώπους ἐπιδημίας τοῦ θʼ ἑοῦ λόγου, ἐξ ἀπειρογάμου παρθένου σκῆνος ἀνθρώπειον ἀναληψομένου. τίς δὲ αὐτῷ ἡ τούτου χρεία ἦν καιρὸς ἂν εἴη διαλαβεῖν.

tautʼ oun ho Ēsaias diʼ hōn parethemetha lexeōn thespisas, en historias aphēgēsei polemiōn ephodon kata tou Achaz, hos epeiche tote ta tēs basileias tou Ioudaiōn laou, hypographei, kai tēn tōn men aisthētōn polemiōn kathairesin autika kai ouk eis makron genēsesthai sēmainei; hōn de symbola ephere noētōn kai aoratōn echthrōn, daimonōn tinōn kai aphanōn dynameōn, (peri hōn archomenoi tēs holēs pragmateias dielēlythamen, hōs ou monon to Ioudaiōn ethnos, alla kai pan to anthrōpeion genos epi pan eidos kakias kai epʼ autēn ge tēn atheon eidōlolatrian katabeblēkotōn), ouk allōs tēn hēttan esesthai dēloi ē dia monēs tēs thespizomenēs eis anthrōpous epidēmias tou thʼ heou logou, ex apeirogamou parthenou skēnos anthrōpeion analēpsomenou. tis de autǭ hē toutou chreia ēn kairos an eiē dialabein.

Having foretold these things in the words we have quoted, Isaiah goes on, in the form of a historical narrative, to describe an attack of enemies against Ahaz, who then held the kingship of the Jewish people. He indicates that the overthrow of the visible enemies would come immediately and before long; but of those spiritual and invisible enemies of whom these were symbols—certain demons and unseen powers (we discussed them at the beginning of the whole work, how they cast down not only the Jewish nation but the whole human race into every kind of wickedness, even godless idolatry)—he shows that the defeat would come in no other way than through the foretold coming of the Word of God among human beings, who would take up a human tabernacle from a virgin who knew no marriage. Why he needed to do this, it is time to explain.

Isa 7:1–9 (allusion, high confidence)

Notes and citation

Summary: Isaiah's account of the enemies of Ahaz symbolizes demonic foes, who could be defeated only by the Word's incarnation from a virgin.

Isa 7:1–9. The earlier discussion of demons refers to the opening books of the Demonstration.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.19 (Dindorf 3:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-19). (abbreviation not yet checked)

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7.1.20Dindorf 3:421

Ἐπειδὴ διʼ ἀνθρώπου θάνατος εἰσῆλθεν εἰς τὸν κόσμον, φησὶν ὁ ἀπόστολος, χρῆν δήπου διὰ τοῦ αὐτοῦ ἀνθρώπου τὴν κατὰ τοῦ θανάτου βραβευθῆναι νίκην, καὶ τὸ σῶμα τοῦ θανάτου σῶμα ζωῆς ἀναδειχθῆναι, καὶ τῆς ἁμαρτίας τὴν βασιλείαν ἐν τῷ θνητῷ σώματι τὸ πρὶν ἐνεργοῦσαν καταλυθῆναι, μηκέτι ἁμαρτίας αὐτοῦ, ἀλλὰ δικαιοσύνης κρατούσης.

Epeidē diʼ anthrōpou thanatos eisēlthen eis ton kosmon, phēsin ho apostolos, chrēn dēpou dia tou autou anthrōpou tēn kata tou thanatou brabeuthēnai nikēn, kai to sōma tou thanatou sōma zōēs anadeichthēnai, kai tēs hamartias tēn basileian en tǭ thnētǭ sōmati to prin energousan katalythēnai, mēketi hamartias autou, alla dikaiosynēs kratousēs.

“Since through a man death entered the world,” says the apostle, it was surely necessary that the victory over death should be awarded through the same man, that the body of death should be shown to be a body of life, and that the reign of sin, which formerly worked in the mortal body, should be abolished, so that no longer sin but righteousness should rule it.

Rom 5:12 (quotation, medium confidence) · 1 Cor 15:21 (allusion, high confidence) · Rom 6:12 (allusion, medium confidence) · Rom 7:24 (echo, medium confidence)

Notes and citation

Summary: Since death entered through a man, victory over death had to come through a man.

A combination of Rom 5:12 and 1 Cor 15:21, with echoes of Rom 6:12 and 7:24.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.20 (Dindorf 3:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-20). (abbreviation not yet checked)

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7.1.21Dindorf 3:421

καὶ ἐπειδὴ διὰ τῶν τῆς σαρκὸς ἁμαρτημάτων πάλαι πρότερον ἡ πτῶσις ἐγίνετο πᾶσιν ἀνθρώποις, εἰκότως πάλιν διʼ ἀναμαρτήτου καὶ πάσης ἀχράντου κακίας τὰ κατὰ τῶν ἐχθρῶν ἀνηγείρετο τρόπαια.

kai epeidē dia tōn tēs sarkos hamartēmatōn palai proteron hē ptōsis egineto pasin anthrōpois, eikotōs palin diʼ anamartētou kai pasēs achrantou kakias ta kata tōn echthrōn anēgeireto tropaia.

And since long ago the fall of all human beings came about through the sins of the flesh, it was fitting that the trophies over the enemies should in turn be raised through one who was sinless and untouched by any wickedness.

Notes and citation

Summary: Victory over the enemies had to be won through a sinless flesh.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.21 (Dindorf 3:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-21). (abbreviation not yet checked)

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7.1.22Dindorf 3:421–422

τίνων δὲ ἐχθρῶν, ἢ τῶν πάλαι διὰ τῶν τῆς σαρκὸς ἡδονῶν καταπαλαιόντων τὸ ἀνθρώπειον γένος; καὶ ἄλλως δὲ ἐχρῆν ἀνθρώποις θεοῦ λόγον ὁμιλεῖν μέλλοντα, καὶ σαρκὸς ἀκοαῖς τὰ τῆς εὐσεβείας μαθήματα παραδώσοντα, τεραστείας τε καὶ παραδοξοποιίας ἀνθρώπων ὀφθαλμοῖς θεοῦ τε δύναμιν ἐναργῆ παραστήσοντα, μὴ ἄλλως ἢ διὰ τοῦ συνήθους ἡμῖν ὀργάνου τοῦτο πρᾶξαι, ὅτι οὐδὲ πλέον οὐδὲν σωμάτων ὁρᾶν ἀνθρώπων δυνατὸν ἦν ὀφθαλμοῖς, οὐδʼ ἀκούειν ἀκοὴν πλέον τι τοῦ διὰ γλώττης προφερομένου ἤχου.

tinōn de echthrōn, ē tōn palai dia tōn tēs sarkos hēdonōn katapalaiontōn to anthrōpeion genos? kai allōs de echrēn anthrōpois theou logon homilein mellonta, kai sarkos akoais ta tēs eusebeias mathēmata paradōsonta, terasteias te kai paradoxopoiias anthrōpōn ophthalmois theou te dynamin enargē parastēsonta, mē allōs ē dia tou synēthous hēmin organou touto praxai, hoti oude pleon ouden sōmatōn horan anthrōpōn dynaton ēn ophthalmois, oudʼ akouein akoēn pleon ti tou dia glōttēs propheromenou ēchou.

Which enemies? Surely those who of old overthrew the human race through the pleasures of the flesh. And there was another reason: the Word of God, who was to converse with human beings, to hand on the lessons of godliness to ears of flesh, and to show the power of God plainly to human eyes by wonders and miracles, had to do this in no other way than through the instrument familiar to us, since human eyes could see nothing beyond bodies, nor could hearing receive anything beyond the sound uttered by a tongue.

Notes and citation

Summary: The Word took a body because human senses can perceive only bodies and spoken sounds.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.22 (Dindorf 3:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-22). (abbreviation not yet checked)

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7.1.23Dindorf 3:422

ἔν οὖν καὶ διὰ σωμάτων αἰσθήσεως τῆς τῶν νοητῶν καὶ ἀσωμάτων ἐννοίας ἐπιλαβώμεθα, τὸν ἡμῖν συγγενῆ καὶ γνώριμον λόγον αὐτὸς ὁ θεὸς λόγος ἀνελάμβανε, καὶ πάντα γε διʼ αὐτοῦ τὰ σωτήρια τοῖς αὐτηκόοις καὶ αὐτόπταις τῶν ἐνθέων αὐτοῦ λόγων τε καὶ ἔργων προεβάλλετο.

en oun kai dia sōmatōn aisthēseōs tēs tōn noētōn kai asōmatōn ennoias epilabōmetha, ton hēmin syngenē kai gnōrimon logon autos ho theos logos anelambane, kai panta ge diʼ autou ta sōtēria tois autēkoois kai autoptais tōn entheōn autou logōn te kai ergōn proeballeto.

So, in order that through the perception of bodies we might lay hold of the understanding of spiritual and incorporeal things, God the Word himself took up the rational being akin to us and known to us, and through it he set forth all the saving things to those who heard and saw his divine words and deeds for themselves.

Notes and citation

Summary: God the Word took a human rational nature so that through it he might reveal saving truth to eyewitnesses.

“The rational being akin to us” renders τὸν ἡμῖν συγγενῆ… λόγον (literally “the reason/word akin to us”), apparently the human rational nature (or human speech) that the divine Word assumed; the wording plays on λόγος and is left ambiguous in Eusebius.

Notes on the original text

Digital text corrected (OCR: dropped letter): νοντῶν → νοητῶν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.23 (Dindorf 3:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-23). (abbreviation not yet checked)

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7.1.24Dindorf 3:422

καὶ ταῦτʼ ἔπραττε ταῖς τοῦ σώματος ἀνάγκαις ὁμοίως ἡμῖν οὐδαμῶς καταδεσμούμενος, οὐδέ τι χεῖρον ἢ μεῖζον αὐτὸς ἑαυτοῦ τῆς θεότητος ὑπομένων, οὐδʼ οὕτως οἷα ἀνθρώπου ψυχὴ τῷ σώματι πεδούμενος ὡς μὴ ἐνεργεῖν δύνασθαι τὰ θεῖα, μηδὲ πανταχῆ παρεῖναι θεοῦ λόγον ὄντα, καὶ τὰ πάντα πληροῦντα καὶ διὰ πάντων ἥκοντα·

kai tautʼ epratte tais tou sōmatos anankais homoiōs hēmin oudamōs katadesmoumenos, oude ti cheiron ē meizon autos heautou tēs theotētos hypomenōn, oudʼ houtōs hoia anthrōpou psychē tǭ sōmati pedoumenos hōs mē energein dynasthai ta theia, mēde pantachē pareinai theou logon onta, kai ta panta plērounta kai dia pantōn hēkonta;

He did these things without being in any way bound, as we are, by the necessities of the body, without suffering anything worse or greater than himself in his divinity, and without being so fettered to the body, as a human soul is, that he could not do divine works or be present everywhere, being the Word of God who fills all things and passes through all things.

Notes and citation

Summary: In the incarnation the Word was not bound by the body or limited in his divine presence.

A statement of Eusebius's Logos Christology: the Word acts through the body without being confined by it as a human soul is.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.24 (Dindorf 3:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-24). (abbreviation not yet checked)

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7.1.25Dindorf 3:422

ἀλλʼ οὐδὲ ῥύπον ἢ φθορὰν ἢ μίασμα ἐξ ἧς ἀνείληφε σαρκὸς ἐπενηνεγμένος, ὅτι δὴ ἀσώματος ὢν τὴν φύσιν καὶ ἄυλος καὶ ἄσαρκος, οἷα θεοῦ λόγος, ἐνθέῳ δυνάμει καὶ λόγοις ἡμῖν ἀρρήτοις πᾶσαν ὑπῄει τὴν οἰκονομίαν, τῶν οἰκείων μεταδιδοὺς, ἀλλʼ οὐκ ἀντεπαγόμενος τῶν ἀλλοτρίων

allʼ oude rhypon ē phthoran ē miasma ex hēs aneilēphe sarkos epenēnegmenos, hoti dē asōmatos ōn tēn physin kai aulos kai asarkos, hoia theou logos, entheǭ dynamei kai logois hēmin arrētois pasan hypę̄ei tēn oikonomian, tōn oikeiōn metadidous, allʼ ouk antepagomenos tōn allotriōn

Nor did he take on any stain, corruption, or defilement from the flesh he assumed; for being by nature incorporeal, immaterial, and fleshless, as the Word of God, he carried out the whole dispensation by divine power and in ways unspeakable to us, imparting what was his own but not taking on in return what was foreign to him.

Notes and citation

Summary: The incorporeal Word gave of his own to the flesh but took no defilement from it.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.25 (Dindorf 3:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-25). (abbreviation not yet checked)

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7.1.26Dindorf 3:422–423

οὐκοῦν τι φοβεῖσθαι χρὴ τὴν ἔνσαρκον οἰκονομίαν, ἐπεὶ μὴ ἐμολύνετο ὁ ἀμόλυντος μηδὲ ἐκ τῆς σαρκὸς ὁ ἀμίαντος ἐμιαίνετο μηδὲ συνεφθείρετο τῇ τοῦ σώματος οἰκείᾳ φύσει ὁ ἀπαθὴς τοῦ θεοῦ λόγος, ἐπεὶ μηδὲ ἡλίου πάθοιεν νἄ τι ἀκτῖνες νεκρῶν καὶ παντοίων σωμάτων ἐπαφώμεναι; τῷ δὲ θείῳ λόγῳ τοὔμπαλιν τὸ φθαρτὸν μετεσκευάζετο, καὶ ἅγιόν τε καὶ ἀθάνατον, ἅτε καὶ ἦν αὐτῷ βουλητὸν, ἀπετελεῖτο· ναὶ μὴν καὶ ταῖς ἐνθέοις τοῦ πνεύματος βουλαῖς τε καὶ πράξεσι διηκονεῖτο. τοῦτο οὖν ὅλον τῷ φιλανθρωποτάτῳ θεῷ τε καὶ θεοῦ λόγῳ ὑπὲρ τῆς πάντων ἀνθρώπων θεραπείας τε καὶ σωτηρίας ταῖς τῶν προφητῶν ἀκολούθως ἐνηργεῖτο φωναῖς ἄνωθεν ἐκ παλαιῶν χρόνων τὴν θαυμασίαν ἐκ παρθένου γέννησιν αὐτοῦ προμαρτυρομέναις. σφόδρα δὲ ἀναγκαίως ὁ προφήτης προτάττει τῆς ἐκ παρθένου γενέσεως τοῦ Χριστοῦ τὸ ἐπιστρεφὲς, ἐπιφωνῶν ἄντικρυς τοῖς τούτων ἀκροωμένοις τὸ ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε.’

oukoun ti phobeisthai chrē tēn ensarkon oikonomian, epei mē emolyneto ho amolyntos mēde ek tēs sarkos ho amiantos emiaineto mēde synephtheireto tę̄ tou sōmatos oikeią physei ho apathēs tou theou logos, epei mēde hēliou pathoien na ti aktines nekrōn kai pantoiōn sōmatōn epaphōmenai? tǭ de theiǭ logǭ toumpalin to phtharton meteskeuazeto, kai hagion te kai athanaton, hate kai ēn autǭ boulēton, apeteleito; nai mēn kai tais entheois tou pneumatos boulais te kai praxesi diēkoneito. touto oun holon tǭ philanthrōpotatǭ theǭ te kai theou logǭ hyper tēs pantōn anthrōpōn therapeias te kai sōtērias tais tōn prophētōn akolouthōs enērgeito phōnais anōthen ek palaiōn chronōn tēn thaumasian ek parthenou gennēsin autou promartyromenais. sphodra de anankaiōs ho prophētēs protattei tēs ek parthenou geneseōs tou Christou to epistrephes, epiphōnōn antikrys tois toutōn akroōmenois to ean mē pisteusēte, oude mē synēte.’

So there is no need to fear the dispensation in the flesh, since the undefiled one was not defiled, nor was the unstained one stained by the flesh, nor was the impassible Word of God corrupted along with the body's own nature—for not even the rays of the sun would suffer anything when they touch dead bodies and bodies of every kind. On the contrary, what was corruptible was transformed by the divine Word and made holy and immortal, as he willed; indeed, it served the divine counsels and actions of the Spirit. All this was worked by God, the Word of God, most loving toward humankind, for the healing and salvation of all human beings, in accordance with the voices of the prophets, which from ancient times had testified in advance to his wonderful birth from a virgin. And very necessarily the prophet sets before Christ's birth from a virgin a call to turn, declaring plainly to those who hear these things: “If you do not believe, neither will you understand.”

Isa 7:9 (quotation, high confidence)

Notes and citation

Summary: The impassible Word, like sunlight on corpses, was untouched by the flesh and made it holy; Isaiah prefaces the virgin birth with a call to faith.

Isa 7:9 in the Septuagint wording.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.26 (Dindorf 3:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-26). (abbreviation not yet checked)

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7.1.27Dindorf 3:423

ᾧ ἐπιφέρει ἐξῆς τὰ τοῦτον ἔχοντα τὸν τρόπον ‟ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. καὶ προσέθετο κύριος λαλῆσαι τῷ Ἄχαζ, λέγων, αἴτησαι σεαυτῷ σημεῖον παρὰ κυρίου τοῦ θεοῦ σου εἰς βάθος ἢ εἰς ὕψος. καὶ εἶπεν Ἄχαζ, οὐ μὴ αἰτήσω, οὐδὲ μὴ πειράσω κύριον. καὶ εἶπεν, ἀκούσατε δὴ οἶκος Δαβὶδ, μὴ μικρὸν ὑμῖν ἀνθρώποις παρέχειν ἀγῶνα καὶ πῶς κυρίῳ παρέχετε ἀγῶνα; διὰ τοῦτο δώσει κύριος αὐτὸς ὑμῖν σημεῖον. ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· βούτυρον καὶ μέλι φάγεται, πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρὰ, ἐκλέξεται τὸ ἀγαθόν· διότι πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακὸν, ἀπειθεῖ πονηρίᾳ, τοῦ ἐκλέξασθαι τὸ ἀγαθόν. καὶ καταλειφθήσεται ἡ γῆ, ἣν σὺ φοβῇ, ἀπὸ προσώπου τῶν δύο βασιλέων.”

hǭ epipherei exēs ta touton echonta ton tropon ‟ean mē pisteusēte, oude mē synēte. kai prosetheto kyrios lalēsai tǭ Achaz, legōn, aitēsai seautǭ sēmeion para kyriou tou theou sou eis bathos ē eis hypsos. kai eipen Achaz, ou mē aitēsō, oude mē peirasō kyrion. kai eipen, akousate dē oikos Dabid, mē mikron hymin anthrōpois parechein agōna kai pōs kyriǭ parechete agōna? dia touto dōsei kyrios autos hymin sēmeion. idou hē parthenos en gastri lēpsetai, kai texetai huion, kai kaleseis to onoma autou Emmanouēl; boutyron kai meli phagetai, prin ē gnōnai auton ē proelesthai ponēra, eklexetai to agathon; dioti prin ē gnōnai to paidion agathon ē kakon, apeithei ponērią, tou eklexasthai to agathon. kai kataleiphthēsetai hē gē, hēn sy phobę̄, apo prosōpou tōn dyo basileōn.”

To which he next adds the following: “If you do not believe, neither will you understand. And the Lord spoke again to Ahaz, saying: Ask for yourself a sign from the Lord your God, in the depth or in the height. And Ahaz said: I will not ask, nor will I tempt the Lord. And he said: Hear now, house of David: is it a small thing for you to cause a struggle to men, and how do you cause a struggle to the Lord? Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive in the womb and bear a son, and you shall call his name Emmanuel. Butter and honey he shall eat; before he knows or chooses evil, he shall choose the good. For before the child knows good or evil, he refuses wickedness, to choose the good. And the land which you fear shall be forsaken before the face of the two kings.”

Isa 7:9–16 (quotation, high confidence)

Notes and citation

Summary: Isaiah 7:9–16: the sign of the virgin who will bear Emmanuel.

Isa 7:9–16 in the Septuagint wording, which has “the virgin” (ἡ παρθένος).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.27 (Dindorf 3:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-27). (abbreviation not yet checked)

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7.1.28Dindorf 3:423–424

Καὶ τὰ μὲν τῆς προφητείας ὧδέ πη εἶχεν. ἐπιστήσαι δὲ ἄξιον τῷ τοῦ λόγου προοιμίῳ μαρτυρα- μένω τοῖς ἐντυγχάνουσιν, ὅτι ’ ἐὰν μὴ πιστεύσωσιν οὐδὲ μὴ συνῶσι. καὶ ἀναγκαίως χρῆν ἐπισημήνα- σθαι, δεικνύντας ὅτι μὴ μόνον συνέσεως, ἀλλὰ καὶ πίστεως δεῖ τοῖς ἐντευξομένοις ^ καὶ οὐ μόνον πί- στεως, ἀλλὰ καὶ συνέσεως. ὅθεν οἶ ἐκ περιτομῆς μὴ πιστεύσαντες εἰς τὸν Χριστὸν τοῦ θεοῦ, εἰσέτι καὶ νῦν τούτων ἀκροώμενοι, οὔπω καὶ εἰς δεῦρο συνῆ- κὰν τὸν προφητευόμενον y ὥστε ἐπʼ αὐτοῖς πρώτοις ἐπαληθεῦσαι τὴν πρόρρησιν.

Kai ta men tēs prophēteias hōde pē eichen. epistēsai de axion tǭ tou logou prooimiǭ martyra- menō tois entynchanousin, hoti ’ ean mē pisteusōsin oude mē synōsi. kai anankaiōs chrēn episēmēna- sthai, deiknyntas hoti mē monon syneseōs, alla kai pisteōs dei tois enteuxomenois ^ kai ou monon pi- steōs, alla kai syneseōs. hothen oi ek peritomēs mē pisteusantes eis ton Christon tou theou, eiseti kai nyn toutōn akroōmenoi, oupō kai eis deuro synē- kan ton prophēteuomenon y hōste epʼ autois prōtois epalētheusai tēn prorrēsin.

So much for the prophecy. It is worth noting the opening of the oracle, which testifies to its readers that if they do not believe they will not understand. It had to be pointed out, showing that those who read it need not only understanding but faith, and not only faith but understanding. Hence those of the circumcision who did not believe in the Christ of God, though they hear these words even now, have not understood to this day who is prophesied, so that the prediction has been proved true first of all in them.

Isa 7:9 (allusion, high confidence)

Notes and citation

Summary: Understanding the prophecy requires faith; Jews who did not believe still do not understand it.

Translated as written; the statement expresses Eusebius's polemic against Jewish interpretation.

Cite (SBL): Eusebius, Dem. ev. 7.1.28 (Dindorf 3:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-28). (abbreviation not yet checked)

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7.1.29Dindorf 3:424

ἀκοῇ γὰρ τῶν περὶ τοῦ Χριστοῦ προφητειῶν διὰ πάσης ἡμέρας ἀκούοντες ὠσὶ διανοίας οὐκ ἀκούουσιν. τῆς τε ἀγνοίας αὐτῶν αἴτιον οὐδὲν ἴτερον ἢ ἀπιστία τυγχάνει, καὶ τοῦτο τῆς προρρήσεως ἀψευδῶς περὶ αὐτῶν καὶ πρὸς αὐτοὺς ἀποφηναμένης. ἐὰν γὰρ, φησὶ, μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε.

akoę̄ gar tōn peri tou Christou prophēteiōn dia pasēs hēmeras akouontes ōsi dianoias ouk akouousin. tēs te agnoias autōn aition ouden iteron ē apistia tynchanei, kai touto tēs prorrēseōs apseudōs peri autōn kai pros autous apophēnamenēs. ean gar, phēsi, mē pisteusēte, oude mē synēte.

For, hearing the prophecies about Christ with the hearing of the ears every day, they do not hear them with the ears of the mind. The cause of their ignorance is nothing other than unbelief, and the prediction declared this truly about them and to them: “For if you do not believe,” it says, “neither will you understand.”

Isa 7:9 (quotation, high confidence)

Notes and citation

Summary: Unbelief is the cause of failure to understand the prophecies.

Notes on the original text

Digital text corrected (repeated syllable at a line break): τυγχά- τυγχάνει → τυγχάνει.

Cite (SBL): Eusebius, Dem. ev. 7.1.29 (Dindorf 3:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-29). (abbreviation not yet checked)

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7.1.30Dindorf 3:424

ἀλλʼ εἰ φαῖεν μὴ παρθένον, νεᾶνιν δὲ ὠνομάσθαι ἐν τῇ γραφῇ, (οὕτως γάρ φασι φέρεσθαι παρʼ αὑτοῖς) καὶ ποῖον ἂν γένοιτο, φήσομεν, σημεῖον ἐπαγγελίας θεοῦ ἄξιον, εἰ συνήθως τίκτειν οἷα καὶ πάσαι γυναῖκες ἐξ ὁμι- λίας ἀνδρὸς ἐν γαστρὶ λαβοῦσα νεᾶνίς τις ἔμελλε; πῶς δὲ καὶ θεὸς ἦν ὁ ἐξ αὐτῆς γεννώμενος; καὶ οὐχ ἁπλῶς θεὸς, ἀλλʼ ὁ μεθʼ ἡμῶν; τοῦτο γὰρ σημαίνειν βούλεται τὸ Ἐμμανουήλ, ὅπερ φησὶ δεῖν ὀνομάζειν τὸν γεννώμενον. ἰδοὺ γὰρ ἡ παρθένος, φησὶν, ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστι μεθερμηνευόμενον, μεθʼ ἡμῶν ὁ θεός.”

allʼ ei phaien mē parthenon, neanin de ōnomasthai en tę̄ graphę̄, (houtōs gar phasi pheresthai parʼ hautois) kai poion an genoito, phēsomen, sēmeion epangelias theou axion, ei synēthōs tiktein hoia kai pasai gynaikes ex homi- lias andros en gastri labousa neanis tis emelle? pōs de kai theos ēn ho ex autēs gennōmenos? kai ouch haplōs theos, allʼ ho methʼ hēmōn? touto gar sēmainein bouletai to Emmanouēl, hoper phēsi dein onomazein ton gennōmenon. idou gar hē parthenos, phēsin, en gastri lēpsetai, kai texetai huion, kai kaleseis to onoma autou Emmanouēl, ho esti methermēneuomenon, methʼ hēmōn ho theos.”

But if they say that the Scripture names not a virgin but a young woman (for so, they say, it reads among them), we shall reply: what sign worthy of God's promise would it be if some young woman were to give birth in the ordinary way, as all women do, having conceived through intercourse with a man? And how was the one born of her God? And not simply God, but God with us? For this is what “Emmanuel” means, the name it says the child must be given: “Behold, the virgin shall conceive in the womb and bear a son, and you shall call his name Emmanuel, which being interpreted is, God with us.”

Isa 7:14 (quotation, high confidence) · Matt 1:23 (quotation, high confidence)

Notes and citation

Summary: Against the reading “young woman,” an ordinary birth would be no sign, and the child is called God with us.

The explanation “which being interpreted is, God with us” comes from Matt 1:23.

Notes on the original text

Digital text corrected (OCR garbled letters; repeated syllable at a line break): ἐν xfj γραφῇ → ἐν τῇ γραφῇ; σημαί- σημαίνειν → σημαίνειν; ὀνομά- ὀνομάζειν → ὀνομάζειν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.30 (Dindorf 3:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-30). (abbreviation not yet checked)

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7.1.31Dindorf 3:424–425

ποῖος δὲ καὶ ἀγὼν θεῷ, ἢ ποῖος ἂν εἴη κόπος καὶ μόχθος ἐπὶ συνήθει τρόπῳ γυναικὸς τικτούσης; ἐν μὲν γὰρ τοῖς ἡμετέροις ἀν- τιγράφοις ὑφʼ ἑβδομήκοντα ἀνδρῶν, ἄνωθεν μὶν Eβραίων τὸ γένος, ἐπʼ ἀκριβείᾳ δὲ τῆς πατρίου παι- δείας δεδοκιμασμένων, ἑρμηνευομένοις ὧδέ πως φέ- ρεται ‟μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις; καὶ πῶς κυρίῳ παρέχετε ἀγῶνα; διὰ τοῦτο δώσει κύριος αὐτὸς ὑμῖν σημεῖον.

poios de kai agōn theǭ, ē poios an eiē kopos kai mochthos epi synēthei tropǭ gynaikos tiktousēs? en men gar tois hēmeterois an- tigraphois hyphʼ hebdomēkonta andrōn, anōthen min Ebraiōn to genos, epʼ akribeią de tēs patriou pai- deias dedokimasmenōn, hermēneuomenois hōde pōs phe- retai ‟mē mikron hymin agōna parechein anthrōpois? kai pōs kyriǭ parechete agōna? dia touto dōsei kyrios autos hymin sēmeion.

And what struggle would there be for God, or what labor and toil, in a woman giving birth in the usual way? In our copies, translated by the seventy men, who were Hebrews by descent and approved for their exact knowledge of their ancestral learning, it reads thus: “Is it a small thing for you to cause a struggle to men? And how do you cause a struggle to the Lord? Therefore the Lord himself will give you a sign.

Isa 7:13–14 (quotation, high confidence)

Notes and citation

Summary: An ordinary birth would cost God no struggle; the Septuagint reading is quoted.

Cite (SBL): Eusebius, Dem. ev. 7.1.31 (Dindorf 3:424–425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-31). (abbreviation not yet checked)

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7.1.32Dindorf 3:425

ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, ὃς κεκλήσεται ὁ μεθʼ ἡμῶν θεός·” (τοῦτο γὰρ, ὡς ἔφην, δηλοῦν βούλεται τὸ Ἐμμανουὴλ ὄνομα·) ἐν δὲ τοῖς αὐτῶν Ἰουδαίων ἀντιγράφοις κατὰ τὴν Ἀκύλου μεταβολὴν φερομένοις, (προσήλυτος δὲ ὁ Ἀκύλας ἦν, οὐ φύσει Ἰουδαῖος) ὅμως δʼ οὖν καὶ κατʼ αὐτὸν τοῦτον εἴρηται τὸν τρόπον ‟ἀκούσατε δὴ οἶκος Δαβὶδ, μή τι ὀλίγον ἀπὸ ὑμῶν μοχθοῦν ἄνδρας, ὅτι μοχθοῦτε καί γε τὸν κύριον θεόν μου; διὰ τοῦτο δόσει αὐτὸς ὑμῖν σημεῖον. ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ συλλαμβάνει, καὶ τίκτει υἱὸν, καὶ καλέσεις ὄνομα αὐτοῦ Ἐμμανουήλ.”

idou hē parthenos en gastri lēpsetai, kai texetai huion, hos keklēsetai ho methʼ hēmōn theos;” (touto gar, hōs ephēn, dēloun bouletai to Emmanouēl onoma;) en de tois autōn Ioudaiōn antigraphois kata tēn Akylou metabolēn pheromenois, (prosēlytos de ho Akylas ēn, ou physei Ioudaios) homōs dʼ oun kai katʼ auton touton eirētai ton tropon ‟akousate dē oikos Dabid, mē ti oligon apo hymōn mochthoun andras, hoti mochthoute kai ge ton kyrion theon mou? dia touto dosei autos hymin sēmeion. idou hē neanis en gastri syllambanei, kai tiktei huion, kai kaleseis onoma autou Emmanouēl.”

Behold, the virgin shall conceive in the womb and bear a son, who shall be called God with us” (for this, as I said, is what the name Emmanuel means). But in the Jews' own copies, which carry the version of Aquila (Aquila was a proselyte, not a Jew by birth), even so, according to him too, it is said in this way: “Hear now, house of David: is it a little thing for you to weary men, that you weary even the Lord my God? Therefore he himself will give you a sign. Behold, the young woman conceives in the womb and bears a son, and you shall call his name Emmanuel.”

Isa 7:13–14 (quotation, high confidence)

Notes and citation

Summary: Aquila's version, used by the Jews, also speaks of wearying God and of Emmanuel.

Eusebius cites Aquila's second-century Greek version; its “young woman” (νεᾶνις) is the reading he contests.

Notes on the original text

Digital text corrected (OCR: α for σ): αυλλαμβάνει → συλλαμβάνει.

Cite (SBL): Eusebius, Dem. ev. 7.1.32 (Dindorf 3:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-32). (abbreviation not yet checked)

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7.1.33Dindorf 3:425

παρὰ δὲ τῷ Συμμάχῳ ταῦθʼ οὕτως ἔχει (λέγεται δὲ ὁ Σύμμαχος Ἐβιωναῖος εἶναι· αἵρεσις δὲ ἣν οὕτω καλουμένων τινῶν Ἰουδαίων εἰς Χριστὸν πιστεύειν λεγομένων, ἐξ ὧν ὁ Σύμμαχος ἦν, παρʼ ᾧ καὶ αὐτῷ ταῦτα οὕτως ἔχει) ‟ἀκούσατε οἶκος Δαβὶδ, μὴ οὐκ αὔταρκες ὑμῖν κοποῦν ἀνθρώπους, ὅτι κοποῦτε τὸν θεόν μου; διὰ τοῦτο δώσει κύριος αὐτὸς ὑμῖν σημεῖον. ἰδοὺ ἡ νεᾶνις συλλαμβάνει καὶ τίκτει υἱὸν, καὶ καλέσεις ὄνομα αὐτοῦ Ἐμμανουήλ.”

para de tǭ Symmachǭ tauthʼ houtōs echei (legetai de ho Symmachos Ebiōnaios einai; hairesis de hēn houtō kaloumenōn tinōn Ioudaiōn eis Christon pisteuein legomenōn, ex hōn ho Symmachos ēn, parʼ hǭ kai autǭ tauta houtōs echei) ‟akousate oikos Dabid, mē ouk autarkes hymin kopoun anthrōpous, hoti kopoute ton theon mou? dia touto dōsei kyrios autos hymin sēmeion. idou hē neanis syllambanei kai tiktei huion, kai kaleseis onoma autou Emmanouēl.”

In Symmachus it runs thus (Symmachus is said to have been an Ebionite; this was a sect of certain Jews so called who were said to believe in Christ, and Symmachus belonged to them; in him too it reads thus): “Hear, house of David: is it not enough for you to weary men, that you weary my God? Therefore the Lord himself will give you a sign. Behold, the young woman conceives and bears a son, and you shall call his name Emmanuel.”

Isa 7:13–14 (quotation, high confidence)

Notes and citation

Summary: Symmachus, said to be an Ebionite, renders the verse in the same way.

On Symmachus as an Ebionite see also Eusebius, Hist. eccl. 6.17.

Topics: Heresy

Cite (SBL): Eusebius, Dem. ev. 7.1.33 (Dindorf 3:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-33). (abbreviation not yet checked)

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7.1.34Dindorf 3:425

ἐπειδὴ γὰρ τοῦ Ἰουδαίων ἔθνους τὸ σκληρὸν τοῦ τρόπου καὶ πρὸς εὐσέβειαν δυσένδοτον ἱδρῶτα καὶ κόπον μόχθον τε οὐ τὸν τυχόντα καὶ ἀγῶνα παρεῖχε τοῖς πάλαι θεοφιλέσι προφήταις, τούτου χάριν οὐκ αὔταρκες ὑμῖν, φησὶ, τοὺς προφήτας τοῦ θεοῦ μοχθοῦν, καὶ ἀγῶνα παρέχειν ἀνθρώποις; ἀλλʼ ἤδη καὶ τὸν θεόν μου κοποῦτε, καὶ ἀγῶνα παρέχετε καί γε τῷ θεῷ μου;” οὕτω γὰρ καὶ Θεοδοτίων ἐξέδωκεν.

epeidē gar tou Ioudaiōn ethnous to sklēron tou tropou kai pros eusebeian dysendoton hidrōta kai kopon mochthon te ou ton tychonta kai agōna pareiche tois palai theophilesi prophētais, toutou charin ouk autarkes hymin, phēsi, tous prophētas tou theou mochthoun, kai agōna parechein anthrōpois? allʼ ēdē kai ton theon mou kopoute, kai agōna parechete kai ge tǭ theǭ mou?” houtō gar kai Theodotiōn exedōken.

For since the Jewish nation's hardness of character and resistance to godliness caused the God-beloved prophets of old sweat and labor, no ordinary toil and struggle, he says: “Is it not enough for you to weary the prophets of God and cause a struggle to men? But now you weary even my God and cause a struggle even to my God?” So too Theodotion rendered it.

Isa 7:13 (allusion, high confidence)

Notes and citation

Summary: The struggle meant is the toil the people caused the prophets, and now even God.

Eusebius paraphrases the verse, inserting “the prophets of God”; he says Theodotion's version agrees.

Notes on the original text

Digital text corrected (stray letter): σκληρὸνα → σκληρὸν.

Cite (SBL): Eusebius, Dem. ev. 7.1.34 (Dindorf 3:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-34). (abbreviation not yet checked)

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7.1.35Dindorf 3:425–426

ὁ γοῦν προφήτης ἰδίως ἑαυτοῦ θεὸν, ἀλλʼ οὐχὶ καὶ τῶν πρὸς οὓς ὁ λόγος, τὸν κοπούμενον καὶ ἐπὶ τὸν ἀγῶνα ἀποδυόμενον προσεῖπεν, οὐκ ἂν φήσας θεόν μου τὸν ἐπὶ πάντων θεὸν ἐν Ἰουδαίοις, παρʼ οἷς ἐκ πατέρων τὸ περὶ τὸν τῶν πάντων δημιουργὸν θεὸν σέβας ἐφυλάττετο.

ho goun prophētēs idiōs heautou theon, allʼ ouchi kai tōn pros hous ho logos, ton kopoumenon kai epi ton agōna apodyomenon proseipen, ouk an phēsas theon mou ton epi pantōn theon en Ioudaiois, parʼ hois ek paterōn to peri ton tōn pantōn dēmiourgon theon sebas ephylatteto.

The prophet, at any rate, called the one who is wearied and who strips for the contest his own God, not the God of those he was addressing as well; he would not have said “my God” of the God over all among the Jews, among whom reverence for God the Creator of all had been kept from their fathers.

Notes and citation

Summary: Isaiah calls the wearied one “my God,” distinguishing him from the God over all whom the Jews already worshiped.

Eusebius's argument distinguishes the Word, “my God” of the prophet, from “the God over all”; it reflects his subordinationist Logos theology and is translated as written.

Notes on the original text

Digital text corrected (OCR: θεῖν for θεὸν): ἑαυτοῦ θεῖν → ἑαυτοῦ θεὸν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.35 (Dindorf 3:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-35). (abbreviation not yet checked)

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7.1.36Dindorf 3:426

τίς δʼ ἂν εἴη ὁ ἀγὼν καὶ μόχθος ἢ ὁ κόπος τοῦ προφητευομένου θεοῦ, τὸ εῖς ἀνθρώπων γένεσιν ἐλθεῖν, κατὰ μὲν ἡμὰς καὶ τὴν τῶν ἑβδομήκοντα ἑρμηνείαν ἐκ παρθένου γεννώμενον, κατὰ δὲ τὴν νῦν παρὰ Ἰουδαίοις φερομένην ἐκ νεάνιδος; εὕροις δʼ ἂν παρὰ Μωσεῖ καὶ τὴν ὁμολογουμένως παρθένον νεᾶνιν προσηγορευμένην, τὴν γοῦν ἑτέρῳ μεμνηστευμένην, ὑφʼ ἑτέρου δὲ ἐκβεβιασμένην τούτῳ κέκληκε τῷ προσρήματι.

tis dʼ an eiē ho agōn kai mochthos ē ho kopos tou prophēteuomenou theou, to eis anthrōpōn genesin elthein, kata men hēmas kai tēn tōn hebdomēkonta hermēneian ek parthenou gennōmenon, kata de tēn nyn para Ioudaiois pheromenēn ek neanidos? heurois dʼ an para Mōsei kai tēn homologoumenōs parthenon neanin prosēgoreumenēn, tēn goun heterǭ memnēsteumenēn, hyphʼ heterou de ekbebiasmenēn toutǭ keklēke tǭ prosrēmati.

And what would be the struggle and toil or the labor of the God who is prophesied, if not coming into human birth—born of a virgin according to us and the translation of the Seventy, of a young woman according to the text now current among the Jews? Yet you would find in Moses that one who was admittedly a virgin is called a young woman: he gave this name to one betrothed to one man and forced by another.

Deut 22:23–27 (allusion, high confidence)

Notes and citation

Summary: The struggle is God's entry into human birth; and Moses himself calls a virgin a “young woman.”

Deut 22:23–27, where the Septuagint uses νεᾶνις for a betrothed virgin who is violated.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.36 (Dindorf 3:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-36). (abbreviation not yet checked)

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7.1.37Dindorf 3:426

ἀλλὰ καὶ ὁ ἐκ τῆς δηλουμένης τεχθησόμενος Ἐμμανουὴλ μείζονα ἢ κατὰ τὸν κοινὸν ἄνθρωπον ἐπιφέρεται δύναμιν, ἐκλεγόμενος τὸ ἀγαθὸν πρὶν ἢ γνῶναι πονηρὰ, καὶ ἀπειθῶν πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν· καὶ ταῦτα οὐκ ἐν τῇ τοῦ ἀνδρὸς ἡλικίᾳ, ἀλλʼ ἐν τῇ τοῦ παιδίου.

alla kai ho ek tēs dēloumenēs techthēsomenos Emmanouēl meizona ē kata ton koinon anthrōpon epipheretai dynamin, eklegomenos to agathon prin ē gnōnai ponēra, kai apeithōn ponērią tou eklexasthai to agathon; kai tauta ouk en tę̄ tou andros hēlikią, allʼ en tę̄ tou paidiou.

Moreover, the Emmanuel who is to be born of the woman indicated brings with him a power greater than that of an ordinary human being, choosing the good before he knows evil, and refusing wickedness in order to choose the good—and this not at a man's age but at a child's.

Isa 7:15–16 (allusion, high confidence)

Notes and citation

Summary: Emmanuel shows more than human power, choosing the good as a child.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.37 (Dindorf 3:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-37). (abbreviation not yet checked)

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7.1.38Dindorf 3:426

διὸ εἴρηται ‘‘πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακὸν, ἀπειθεῖ πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν”, διʼ ὧν παντελῶς τὸ τῆς κακίας ἄπειρον τοῦ δηλουμένου παρίσταται. ἀλλὰ καὶ κρείττονα ἢ κατὰ ἄνθρωπον ἐπάγεται τὴν ἐπωνυμίαν ὁ μεθʼ ἡμῶν ὑπάρχων θεός.

dio eirētai ‘‘prin ē gnōnai to paidion agathon ē kakon, apeithei ponērią tou eklexasthai to agathon”, diʼ hōn pantelōs to tēs kakias apeiron tou dēloumenou paristatai. alla kai kreittona ē kata anthrōpon epagetai tēn epōnymian ho methʼ hēmōn hyparchōn theos.

Hence it is said: “Before the child knows good or evil, he refuses wickedness, to choose the good”; by which the one indicated is shown to be wholly without experience of evil. And, being God with us, he bears a title higher than human.

Isa 7:16 (quotation, high confidence)

Notes and citation

Summary: The child is wholly free of evil and bears a more than human name.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.38 (Dindorf 3:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-38). (abbreviation not yet checked)

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7.1.39Dindorf 3:426

διὸ καὶ τὸ περὶ αὐτοῦ σημεῖον βάθος ἐλέγετο περιέχειν, ὁμοῦ δὲ καὶ ὕψος· βάθος μὲν διὰ τὴν εἰς ἀνθρώπους κάθοδον, ἢ καὶ τὴν μέχρι θανάτου παρουσίαν, ὕψος δὲ διὰ τὴν ἔνθεον ἐκ τοῦ βάθους ἀποκατάστασιν, ἢ διὰ τὴν τῆς ἐνθέου προϋπάρξεως αὐτοῦ θεολογίαν.

dio kai to peri autou sēmeion bathos elegeto periechein, homou de kai hypsos; bathos men dia tēn eis anthrōpous kathodon, ē kai tēn mechri thanatou parousian, hypsos de dia tēn entheon ek tou bathous apokatastasin, ē dia tēn tēs entheou proÿparxeōs autou theologian.

Therefore the sign concerning him was said to contain depth and at the same time height: depth because of his descent to human beings, or even his presence as far as death; height because of his divine restoration from the depth, or because of the doctrine of his divine pre-existence.

Isa 7:11 (allusion, high confidence)

Notes and citation

Summary: The sign's “depth and height” signify the incarnation and death, and the resurrection or pre-existence.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.39 (Dindorf 3:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-39). (abbreviation not yet checked)

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7.1.40Dindorf 3:426–427

τίς δʼ ἂν εἴη ὁ μεθʼ ἡμῶν θεὸς ἢ ὁ διὰ τῶν πρόσθεν ἀποδεδειγμένος θεὸς κύριος ὁ καὶ τῷ Ἀβραὰμ οὐκ ἄλλως ἢ διʼ ἀνθρώπου μορφῆς τεθεαμένος; εἰ δʼ ἀναφέροιεν ἐπὶ τὸν Ἐζεκίαν οἶ ἐκ περιτομῆς ταῦτα, τὸν τοῦ Ἄχαζ παῖδα, τοῦτον εἶναι φάσκοντες τὸν τῷ πατρὶ προσημαινόμενον, ἀλλʼ οὔτε ὁ μεθʼ ἡμῶν θεὸς Ἐζεκίας ἦν οὔτε σημεῖον θεοπρεπὲς πέπρακταί τι ἐπʼ αὐτῷ· ἀλλʼ οὐδὲ ἀγὼν ἢ μόχθος τῷ θεῷ ἦν περὶ τὴν ἐκείνου γένεσιν· καὶ ἄλλως παρὰ ταῦτα δείκνυται ὁ Ἐζεκίας ἀποκλειόμενος τῶν χρόνων τῆς προφητείας.

tis dʼ an eiē ho methʼ hēmōn theos ē ho dia tōn prosthen apodedeigmenos theos kyrios ho kai tǭ Abraam ouk allōs ē diʼ anthrōpou morphēs tetheamenos? ei dʼ anapheroien epi ton Ezekian oi ek peritomēs tauta, ton tou Achaz paida, touton einai phaskontes ton tǭ patri prosēmainomenon, allʼ oute ho methʼ hēmōn theos Ezekias ēn oute sēmeion theoprepes pepraktai ti epʼ autǭ; allʼ oude agōn ē mochthos tǭ theǭ ēn peri tēn ekeinou genesin; kai allōs para tauta deiknytai ho Ezekias apokleiomenos tōn chronōn tēs prophēteias.

Who would God with us be, if not the God and Lord shown in the earlier books, who was seen by Abraham in no other way than in human form? But if those of the circumcision refer this to Hezekiah, the son of Ahaz, saying that he is the one signified to his father, then Hezekiah was not God with us, nor was any sign worthy of God worked in his case; nor was there any struggle or toil for God in his birth. Besides these points, Hezekiah is shown to be excluded by the dates of the prophecy.

Gen 18:1–2 (allusion, medium confidence)

Notes and citation

Summary: Emmanuel is the divine Lord seen by Abraham, not Hezekiah as some Jews claim.

On Abraham's visitors see Gen 18.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.40 (Dindorf 3:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-40). (abbreviation not yet checked)

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7.1.41Dindorf 3:427

ταῦτα μὲν γὰρ βασιλεύοντος αὐτοῦ δὴ τοῦ πατρὸς Ἄχαζ περὶ μελλόντων ἐθεσπίζετο· ὁ δὲ Ἐζεκίας πρὸ τοῦ βασιλεῦσαι τὸν Ἄχαζ συνίσταται γεγεννημένος. εἰ δὲ μὴ ἐπὶ τοῦτον ἀναχθείη τὰ τῆς προκειμένης προρρήσεως, πολλοῦ δεῖ ἐφʼ ἕτερον τῶν παρὰ Ἰουδαίοις μετὰ τοὺς τῆς προφητείας χρόνους γενομένων, ἐπί γε μὴν τῆς τοῦ ἀληθοῦς Ἐμμανουήλ, τοῦτʼ ἔστι τοὐ γεγονότος μεθʼ ἡμῶν θεοῦ, γενέσεως, καὶ ἐπὶ μόνης τῆς τοῦ σωτῆρος ἡμῶν τοῦ θεοῦ λόγου εἰς ἀνθρώπους ἐπιδημίας.

tauta men gar basileuontos autou dē tou patros Achaz peri mellontōn ethespizeto; ho de Ezekias pro tou basileusai ton Achaz synistatai gegennēmenos. ei de mē epi touton anachtheiē ta tēs prokeimenēs prorrēseōs, pollou dei ephʼ heteron tōn para Ioudaiois meta tous tēs prophēteias chronous genomenōn, epi ge mēn tēs tou alēthous Emmanouēl, toutʼ esti tou gegonotos methʼ hēmōn theou, geneseōs, kai epi monēs tēs tou sōtēros hēmōn tou theou logou eis anthrōpous epidēmias.

For these things were foretold about the future while his father Ahaz was king; but Hezekiah is shown to have been born before Ahaz began to reign. And if the prediction before us cannot be referred to him, still less can it be referred to any other of those born among the Jews after the time of the prophecy; it refers only to the birth of the true Emmanuel, that is, of the one who became God with us, and to the coming of our Savior, the Word of God, among human beings alone.

2 Kgs 16:2 (allusion, medium confidence) · 2 Kgs 18:2 (allusion, medium confidence)

Notes and citation

Summary: Hezekiah was born before the prophecy, so it fits only Christ.

The chronological argument rests on 2 Kgs 16:2 and 18:2 (Ahaz reigned sixteen years; Hezekiah was twenty-five at his accession).

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.41 (Dindorf 3:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-41). (abbreviation not yet checked)

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7.1.42Dindorf 3:427

τῶν γὰρ δυοῖν βασιλέων καθῃρημένων κατελείφθη ἔρημος ἡ τῶν Ἰουδαίων γῆ, ὥσπερ ἔσεσθαί φησιν ὁ χρησμὸς εἰπὼν “καταλειφθήσεται ἡ γῆ ἀπὸ προσώπου τῶν δύο βασιλέων·” ὃ καὶ αὐτὸ ῥητῶς μὲν καὶ κατὰ λέξιν οὕτως ἂν ἀποδοθείη. κατὰ γὰρ βασιλέα Ἄχαζ καὶ Ησαΐαν υἱὸν Ἀμὼς καὶ τοὺς τῆς προφητείας χρόνους, βασιλεὺς Συρίας ὁ ἐν Δαμασκῷ καὶ βασιλεὺς Ἰσραὴλ ὁ ἐν Σαμαρείᾳ, οὐχ ὁ ἐν Ἰερουσαλὴμ, ἀλλʼ ὁ τοῦ πλήθους τῶν Ἰουδαίων τῶν ἀποστάντων τοῦ θείου νόμου, συνθήκας πρὸς ἀλλήλους θέμενοι, τοὺς ὑπὸ τοῖς διαδόχοις τοῦ Δαβὶδ βασιλευομένους

tōn gar dyoin basileōn kathę̄rēmenōn kateleiphthē erēmos hē tōn Ioudaiōn gē, hōsper esesthai phēsin ho chrēsmos eipōn “kataleiphthēsetai hē gē apo prosōpou tōn dyo basileōn;” ho kai auto rhētōs men kai kata lexin houtōs an apodotheiē. kata gar basilea Achaz kai Ēsaïan huion Amōs kai tous tēs prophēteias chronous, basileus Syrias ho en Damaskǭ kai basileus Israēl ho en Samareią, ouch ho en Ierousalēm, allʼ ho tou plēthous tōn Ioudaiōn tōn apostantōn tou theiou nomou, synthēkas pros allēlous themenoi, tous hypo tois diadochois tou Dabid basileuomenous

For when the two kings were overthrown, the land of the Jews was left desolate, as the oracle says it would be: “The land shall be forsaken before the face of the two kings.” This too could be explained literally, word for word. For in the time of King Ahaz and Isaiah son of Amoz, the time of the prophecy, the king of Syria in Damascus and the king of Israel in Samaria (not the one in Jerusalem, but the king of the mass of the Jews who had revolted from the divine law) made a pact with one another against those ruled by the successors of David.

Isa 7:16 (quotation, high confidence) · Isa 7:1–2 (allusion, high confidence)

Notes and citation

Summary: Literally, the two kings were those of Damascus and Samaria allied against Judah.

The sentence breaks off in the text; the sense (they made war on Judah) is completed in the next section. See Isa 7:1–2.

Cite (SBL): Eusebius, Dem. ev. 7.1.42 (Dindorf 3:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-42). (abbreviation not yet checked)

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7.1.43Dindorf 3:427–428

τούτων οὖν ἀμφοῖν τὴν καθαίρεσιν ἡ προφητεία θεσπίζουσα αὐτοὺς μὲν τοὺς κατʼ ἐκεῖνο καιροῦ Ἰουδαίους τε καὶ ἀλλοφύλους, κατὰ τοῦ λαοῦ τοῦ θεοῦ δεξιὰς ἀλλήλοις δεδωκότας, αὐτίκα μάλα διαλυθήσεσθαι καὶ ἀποχωρήσειν τοῦ πολέμου φησί· τήν γε μὴν βασιλείαν αὐτῶν καὶ τὴν διαδοχὴν εἰς τὸ παντελὲς καταλυθήσεσθαι καὶ ἀποσβεσθήσεσθαι ἐπὶ τῆς τοῦ προφητευομένου μεθʼ ἡμῶν θεοῦ γενέσεως.

toutōn oun amphoin tēn kathairesin hē prophēteia thespizousa autous men tous katʼ ekeino kairou Ioudaious te kai allophylous, kata tou laou tou theou dexias allēlois dedōkotas, autika mala dialythēsesthai kai apochōrēsein tou polemou phēsi; tēn ge mēn basileian autōn kai tēn diadochēn eis to panteles katalythēsesthai kai aposbesthēsesthai epi tēs tou prophēteuomenou methʼ hēmōn theou geneseōs.

Foretelling the overthrow of both of these, the prophecy says that the Jews and foreigners of that time, who had pledged themselves to one another against the people of God, would very soon be broken up and withdraw from the war; but that their kingdom and succession would be completely abolished and extinguished at the birth of the foretold God with us.

Notes and citation

Summary: The prophecy foretells both the immediate retreat of the two kings and the final end of their kingdoms at Emmanuel's birth.

Cite (SBL): Eusebius, Dem. ev. 7.1.43 (Dindorf 3:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-43). (abbreviation not yet checked)

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7.1.44Dindorf 3:428

ἐπίστησον τοίνυν πότε ἡ Δαμασκηνῶν ὁμοῦ καὶ Ἰουδαίων κατελύθη βασιλεία, καὶ κατὰ ποίους χρόνους κατελείφθη ἡ γῆ τῶν Ἰουδαίων ἀβασίλευτος, καὶ αὐτή γε ἡ πρὶν πολλὰ δυναμένη Δαμασκηνῶν χώρα, μεγάλῃ χειρὶ τὸ παλαιὸν τῆς Συρίας ἁπάσης βασιλεύουσα.

epistēson toinyn pote hē Damaskēnōn homou kai Ioudaiōn katelythē basileia, kai kata poious chronous kateleiphthē hē gē tōn Ioudaiōn abasileutos, kai autē ge hē prin polla dynamenē Damaskēnōn chōra, megalę̄ cheiri to palaion tēs Syrias hapasēs basileuousa.

Consider, then, when the kingdom of Damascus and that of the Jews were abolished, and at what time the land of the Jews was left without a king, and likewise the land of Damascus, once very powerful, which of old ruled all Syria with a mighty hand.

Notes and citation

Summary: The reader is asked when the kingdoms of Damascus and the Jews came to an end.

Cite (SBL): Eusebius, Dem. ev. 7.1.44 (Dindorf 3:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-44). (abbreviation not yet checked)

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7.1.45Dindorf 3:428

ἐπὶ γὰρ τῆς τούτων καθαιρέσεως τὸν Ἐμμανουὴλ πάντως που γεννηθήσεσθαι καὶ τὸν προφητευόμενον ἐληλυθέναι. εἰ μὲν οὖν τῶν δηλουμένων παρῆν ὁρᾶν συνεστώσας τὰς βασιλείας, οὐδὲν χρῆν περαιτέρω ζητεῖν, μόνον δὲ ἔτι καὶ νῦν εἰς μέλλοντα χρόνον ἀναρτᾶν τὰς ἐλπίδας· εἰ δὲ ἔργῳ προφανὴς ἡ καθαίρεσις τῶν εἰρημένων, ὡς μήτε ἐν Δαμασκῷ μήτε ἐν τῇ Ἰουδαίᾳ καθʼ ἡμᾶς αὐτοὺς φαίνεσθαι βασιλέα, πρόδηλον ὡς τέλους ἔτυχε τὸ λόγιον φῆσαν “καὶ καταλειφθήσεται ἡ γῆ ἀπὸ προσώπου τῶν δύο βασιλέων, ὧν σὺ φοβῇ, ἀπὸ προσώπου αὐτῶν, τῶν βασιλέων ἀντὶ τῶν βασιλειῶν ὠνομασμένων.

epi gar tēs toutōn kathaireseōs ton Emmanouēl pantōs pou gennēthēsesthai kai ton prophēteuomenon elēlythenai. ei men oun tōn dēloumenōn parēn horan synestōsas tas basileias, ouden chrēn peraiterō zētein, monon de eti kai nyn eis mellonta chronon anartan tas elpidas; ei de ergǭ prophanēs hē kathairesis tōn eirēmenōn, hōs mēte en Damaskǭ mēte en tę̄ Ioudaią kathʼ hēmas autous phainesthai basilea, prodēlon hōs telous etyche to logion phēsan “kai kataleiphthēsetai hē gē apo prosōpou tōn dyo basileōn, hōn sy phobę̄, apo prosōpou autōn, tōn basileōn anti tōn basileiōn ōnomasmenōn.

For at their overthrow Emmanuel must surely be born and the one prophesied must have come. If we could still see the kingdoms in question standing, there would be no need to inquire further, but only to hang our hopes even now on a future time. But if the overthrow of these kingdoms is plain in fact, so that no king appears in our time either in Damascus or in Judea, it is clear that the oracle has been fulfilled which said: “And the land shall be forsaken before the face of the two kings whom you fear”—before their face, the kings being named in place of the kingdoms.

Isa 7:16 (quotation, high confidence)

Notes and citation

Summary: Since neither Damascus nor Judea has a king now, the prophecy is fulfilled and Emmanuel has come.

Cite (SBL): Eusebius, Dem. ev. 7.1.45 (Dindorf 3:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-45). (abbreviation not yet checked)

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7.1.46Dindorf 3:428

ὁ γοῦν Σύμμαχός φησιν “ἐγκαταλειφθήσεται ἡ γῆ, ἀφʼ ἧς σὺ ἐγκακεῖς, ἀπὸ προσώπου τῶν δύο βασιλέων αὐτῆς.” καὶ ὁ Ἀκύλας “ἐγκαταλειφθήσεται ἡ χθὼν, ἣν σὺ σικχαίνεις, ἀπὸ προσώπου τῶν δύο βασιλέων αὐτῆς.”

ho goun Symmachos phēsin “enkataleiphthēsetai hē gē, aphʼ hēs sy enkakeis, apo prosōpou tōn dyo basileōn autēs.” kai ho Akylas “enkataleiphthēsetai hē chthōn, hēn sy sikchaineis, apo prosōpou tōn dyo basileōn autēs.”

Symmachus, at any rate, says: “The land shall be forsaken, of which you are weary, before the face of its two kings.” And Aquila: “The ground which you loathe shall be forsaken before the face of its two kings.”

Isa 7:16 (quotation, high confidence)

Notes and citation

Summary: Symmachus and Aquila render Isaiah 7:16.

Cite (SBL): Eusebius, Dem. ev. 7.1.46 (Dindorf 3:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-46). (abbreviation not yet checked)

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7.1.47Dindorf 3:428

καὶ ὁ Θεοδοτίων δὲ τοῦτον ἡρμήνευσε τὸν τρόπον “ἐγκαταλειφθήσεται ἡ γῆ, ἣν σὺ βδελύσσῃ, ἀπὸ προσώπου τῶν δύο βασιλέων αὐτῆς.”

kai ho Theodotiōn de touton hērmēneuse ton tropon “enkataleiphthēsetai hē gē, hēn sy bdelyssę̄, apo prosōpou tōn dyo basileōn autēs.”

And Theodotion rendered it in this way: “The land which you abhor shall be forsaken before the face of its two kings.”

Isa 7:16 (quotation, high confidence)

Notes and citation

Summary: Theodotion's rendering of Isaiah 7:16.

Cite (SBL): Eusebius, Dem. ev. 7.1.47 (Dindorf 3:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-47). (abbreviation not yet checked)

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7.1.48Dindorf 3:428–429

ὁρᾷς ὅπως τὴν γῆν καταλειφθήσεσθαι ἀβασίλευτον θεσπίζει; ποίαν δὲ γῆν ἢ τὴν τῶν Δαμασκηνῶν καὶ τὴν τοῦ Ἰσραήλ; τούτων γὰρ ἦσαν οἱ δύο βασιλεῖς οἶ περὶ ὧν ὁ λόγος. ὧν ὁ Ἄχαζ τὴν γῆν ἐσίκχαινεν, ἢ ἐβδελύσσετο, ἀποκάμνων ἢ ἐγκακῶν ἀπʼ αὐτῆς. πότʼ οὖν τοῦτο γέγονεν; τούτων γὰρ συμπερασθέντων πᾶσα ἀνάγκη καὶ τὸ προλεγόμενον μέρος τῆς προφητείας εἰς ἔργον κεχωρηκέναι· τοῦτο δὲ ἦν τὸ τὴν παρθένον τεκεῖν τὸν μεθʼ ἡμῶν θεόν.

horąs hopōs tēn gēn kataleiphthēsesthai abasileuton thespizei? poian de gēn ē tēn tōn Damaskēnōn kai tēn tou Israēl? toutōn gar ēsan hoi dyo basileis oi peri hōn ho logos. hōn ho Achaz tēn gēn esikchainen, ē ebdelysseto, apokamnōn ē enkakōn apʼ autēs. potʼ oun touto gegonen? toutōn gar symperasthentōn pasa anankē kai to prolegomenon meros tēs prophēteias eis ergon kechōrēkenai; touto de ēn to tēn parthenon tekein ton methʼ hēmōn theon.

Do you see how he foretells that the land will be left without a king? What land, if not that of Damascus and of Israel? For these were the two kings in question, whose land Ahaz loathed or abhorred, being wearied or disheartened by it. When, then, did this happen? For when these things were accomplished, the part of the prophecy spoken before them must necessarily have come to pass as well; and that was that the virgin would bear God with us.

Notes and citation

Summary: When the two kingdoms ended, the virgin birth foretold with them must also have happened.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.48 (Dindorf 3:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-48). (abbreviation not yet checked)

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7.1.49Dindorf 3:429

καὶ δὴ πρόδηλον τοῖς τὰς ἱστορίας ἐξετάζουσιν ὡς μέχρι μὲν τῶν χρόνων τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ καὶ ἐπὶ τῆς Δαμάσκου συνειστήκει τὸ ἐκ προγόνων διαδοχῆς βασίλειον. μέμνηται γοῦν ὁ ἱερὸς ἀπόστολος Ἀρέτα τοῦ βασιλέως Δαμασκηνῶν, καὶ τοῦ Ἰουδαίων δὲ ἔθνους ἡ ἄτακτος καὶ οὐ κατὰ νόμον εἰσέτι τότε διέμενε βασιλεία· οὐ γὰρ ἀπὸ γένους ἔφερον τὴν τῆς ἀρχῆς διαδοχὴν Ἡρώδης, καὶ οἶ μετʼ αὐτὸν ἐπὶ τοῦ σωτῆρος ἡμῶν γενόμενοι.

kai dē prodēlon tois tas historias exetazousin hōs mechri men tōn chronōn tēs epiphaneias tou sōtēros hēmōn Iēsou tou Christou kai epi tēs Damaskou syneistēkei to ek progonōn diadochēs basileion. memnētai goun ho hieros apostolos Areta tou basileōs Damaskēnōn, kai tou Ioudaiōn de ethnous hē ataktos kai ou kata nomon eiseti tote diemene basileia; ou gar apo genous epheron tēn tēs archēs diadochēn Hērōdēs, kai oi metʼ auton epi tou sōtēros hēmōn genomenoi.

And it is plain to those who examine the histories that until the time of the appearing of our Savior Jesus Christ the kingdom handed down by ancestral succession still stood in Damascus. The holy apostle, at any rate, mentions Aretas the king of Damascus. And the irregular, unlawful kingship of the Jewish nation still continued then; for Herod and those after him in our Savior's time did not hold the succession to rule by descent.

2 Cor 11:32 (allusion, high confidence)

Notes and citation

Summary: Damascus kept its kings until Christ's time (Aretas), and the Jews had irregular kings (the Herods).

The reference to Aretas is 2 Cor 11:32.

Cite (SBL): Eusebius, Dem. ev. 7.1.49 (Dindorf 3:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-49). (abbreviation not yet checked)

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7.1.50Dindorf 3:429

μετὰ δὲ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὸ εὐαγγελικὸν εἰς πάντας ἀνθρώπους τοῦ ἐκ τῆς παρθένου παιδὸς κήρυγμα καταλέλειπται αὐτίκα ἡ γῆ ἀπὸ προσώπου τοῖν δυοῖν βασιλέων. ἐξ ἐκείνου γὰρ τῆς Ῥωμαίων μοναρχίας τῶν ἐθνῶν ἐπικρατησάσης λέλυτο μὲν καὶ πᾶσα ἡ κατὰ τοὺς τόπους ἐθναρχία τε καὶ πολιαρχία, τέλος δὲ μετὰ τῶν ἄλλων καὶ τὰ τῆς ἐν χερσὶν ἐλάμβανε προφητείας.

meta de tēn epiphaneian autou kai to euangelikon eis pantas anthrōpous tou ek tēs parthenou paidos kērygma kataleleiptai autika hē gē apo prosōpou toin dyoin basileōn. ex ekeinou gar tēs Rhōmaiōn monarchias tōn ethnōn epikratēsasēs lelyto men kai pasa hē kata tous topous ethnarchia te kai poliarchia, telos de meta tōn allōn kai ta tēs en chersin elambane prophēteias.

But after his appearing and the proclamation of the gospel of the virgin's child to all people, the land was at once forsaken before the face of the two kings. From that time, when the Roman monarchy prevailed over the nations, all the local rule of peoples and cities was dissolved, and together with the rest, the prophecy before us also reached its fulfillment.

Isa 7:16 (allusion, high confidence)

Notes and citation

Summary: After Christ's coming, Roman rule ended the local kingdoms and fulfilled the prophecy.

Cite (SBL): Eusebius, Dem. ev. 7.1.50 (Dindorf 3:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-50). (abbreviation not yet checked)

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7.1.51Dindorf 3:429–430

Ῥητὰ μὲν οὖν τάδε· πρὸς δὲ διάνοιαν ὁ τῆς προφητείας λόγος ἀπάσης ψυχῆς τὸ εὐσταθὲς καὶ γαληναῖον καὶ εἰρηναῖον σημαίνει τῆς τὸν γεννηθέντα θεὸν, αὐτὸν δὴ τὸν Ἐμμανουὴλ., παραδεξαμένης. ἑνὸς γὰρ Χριστοῦ καὶ τοῦ καταγγελθέντος πρὸς αὐτοῦ λόγου τῆς τῶν ἀνθρώπων ψυχῆς βασιλεύοντος οἶ πρὶν ἀποπεφεύγασι πολέμιοι, δύο τρόποι δυσσεβείας, ὅ τε τὴν εἰδωλολατρίαν καὶ τὴν ἐν πολυτρόποις δόγμασιν ἑτεροδοξίαν ὑποβάλλων ἀνθρώποις καὶ ὁ τὴν ἐν ἤθεσι διαστροφὴν ἐνεργῶν.

Rhēta men oun tade; pros de dianoian ho tēs prophēteias logos apasēs psychēs to eustathes kai galēnaion kai eirēnaion sēmainei tēs ton gennēthenta theon, auton dē ton Emmanouēl., paradexamenēs. henos gar Christou kai tou katangelthentos pros autou logou tēs tōn anthrōpōn psychēs basileuontos oi prin apopepheugasi polemioi, dyo tropoi dyssebeias, ho te tēn eidōlolatrian kai tēn en polytropois dogmasin heterodoxian hypoballōn anthrōpois kai ho tēn en ēthesi diastrophēn energōn.

That is the literal sense. According to the deeper meaning, the word of the prophecy signifies the stability, calm, and peace of every soul that has received the God who was born, Emmanuel himself. For when the one Christ, and the word he proclaimed, reigns over the human soul, the former enemies have fled: two forms of impiety, one that suggests to people idolatry and heterodoxy in manifold doctrines, the other that works perversion of morals.

Notes and citation

Summary: Spiritually, the two kings are the two forms of impiety—false belief and corrupt morals—that flee when Christ reigns in the soul.

Topics: Christology, Ethics

Cite (SBL): Eusebius, Dem. ev. 7.1.51 (Dindorf 3:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-51). (abbreviation not yet checked)

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7.1.52Dindorf 3:430

τούτων δʼ οὑν ἔφερον οἶ πάλαι δηλούμενοι σωματικοὶ βασιλεῖς τὰ σύμβολα· ὧν ὁ μὲν Δαμασκηνῶν τῆς τῶν ἐθνῶν περὶ τὰ εἴδωλα πλάνης εἰκὼν ἦν, ὁ δʼ ἕτερος τῶν ἀποστάντων τῆς Ἰερουσαλὴμ, δηλαδὴ τῶν ἀποπεπτωκότων τῆς κατὰ τὸν νόμον τοῦ θεοῦ λατρείας

toutōn dʼ houn epheron oi palai dēloumenoi sōmatikoi basileis ta symbola; hōn ho men Damaskēnōn tēs tōn ethnōn peri ta eidōla planēs eikōn ēn, ho dʼ heteros tōn apostantōn tēs Ierousalēm, dēladē tōn apopeptōkotōn tēs kata ton nomon tou theou latreias

The bodily kings indicated of old bore the symbols of these: the king of Damascus was an image of the nations' error concerning idols, the other of those who had revolted from Jerusalem, that is, of those who had fallen away from the worship according to God's law.

Notes and citation

Summary: The king of Damascus symbolizes idolatry; the king of Israel, apostasy from God's law.

Cite (SBL): Eusebius, Dem. ev. 7.1.52 (Dindorf 3:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-52). (abbreviation not yet checked)

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7.1.53Dindorf 3:430

ὅτι δὲ ταῦτα κατὰ διάνοιαν τροπικῶς ἀποδέχεσθαι προσήκει μάθοι ἄν τις καὶ ἀπὸ τῶν ἐξῆς ἐπιλεγομένων, διʼ ὧν ἐν τῇ ἡμέρᾳ τοῦ Ἐμμανουὴλ μυίας τινὰς καὶ μελίσσας ἐπελεύσεσθαι τῷ Ἰουδαίων ἔθνει καὶ ὁ λόγος θεσπίζει, τὰς μὲν ἀπʼ Αἰγύπτου, τὰς δὲ ἀπὸ τῶν Ἀσσυρίων, τὴν κεφαλὴν καὶ τοὺς πόδας καὶ τὸν πώγωνα ἀποξυρήσειν, ἄνθρωπον δὲ δάμαλιν βοῶν καὶ δύο πρόβατα θρέψειν, καὶ ἄλλα τινὰ καθʼ ἴνα καὶ τὸν αὐτὸν χρόνον ἔσεσθαι οὐδαμῶς πρὸς λέξιν νοούμενα, κατὰ μόνην δὲ διάνοιαν θεωρούμενα.

hoti de tauta kata dianoian tropikōs apodechesthai prosēkei mathoi an tis kai apo tōn exēs epilegomenōn, diʼ hōn en tę̄ hēmerą tou Emmanouēl muias tinas kai melissas epeleusesthai tǭ Ioudaiōn ethnei kai ho logos thespizei, tas men apʼ Aigyptou, tas de apo tōn Assyriōn, tēn kephalēn kai tous podas kai ton pōgōna apoxyrēsein, anthrōpon de damalin boōn kai dyo probata threpsein, kai alla tina kathʼ ina kai ton auton chronon esesthai oudamōs pros lexin nooumena, kata monēn de dianoian theōroumena.

That these things should be taken figuratively, according to the deeper meaning, one may learn also from what is said next, where the oracle foretells that in the day of Emmanuel certain flies and bees will come upon the Jewish nation, some from Egypt, some from the Assyrians; that they will shave the head, the feet, and the beard; that a man will rear a heifer and two sheep; and other things said to happen at one and the same time, which can in no way be understood literally but are to be contemplated only according to their deeper meaning.

Isa 7:18–21 (allusion, high confidence)

Notes and citation

Summary: The following verses (flies, bees, shaving, a heifer and two sheep) show the passage must be read figuratively.

Cite (SBL): Eusebius, Dem. ev. 7.1.53 (Dindorf 3:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-53). (abbreviation not yet checked)

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7.1.54Dindorf 3:430–431

Ταῦτα μὲν οὖν τοιαῦτα· ὅπως δὲ ἡ γραφὴ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ γενέσεως προεσήμαινε τὸν τρόπον μαρτυρήσει ὧδέ πως ὁ εὐαγγελιστὴς γράφων τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μάριας τῷ Ἰωσὴφ, πρὶν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων παραδειγματίσαι αὐτὴν, ἐβουλήθη λάθρα ἀπολῦσαι αὐτήν. ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατʼ ὄναρ φαίνεται αὐτῷ λέγων, Ἰωσὴφ υἱὸς Δαβὶδ, μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου. τέξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν.

Tauta men oun toiauta; hopōs de hē graphē tēs tou sōtēros hēmōn Iēsou Christou geneseōs proesēmaine ton tropon martyrēsei hōde pōs ho euangelistēs graphōn tou de Iēsou Christou hē genesis houtōs ēn mnēsteutheisēs gar tēs mētros autou Marias tǭ Iōsēph, prin ē synelthein autous, heurethē en gastri echousa ek pneumatos hagiou. Iōsēph de ho anēr autēs, dikaios ōn kai mē thelōn paradeigmatisai autēn, eboulēthē lathra apolysai autēn. tauta de autou enthymēthentos idou angelos kyriou katʼ onar phainetai autǭ legōn, Iōsēph huios Dabid, mē phobēthę̄s paralabein Mariam tēn gynaika sou; to gar en autę̄ gennēthen ek pneumatos estin hagiou. texetai de huion, kai kaleseis to onoma autou Iēsoun.

So much for these things. How Scripture signified beforehand the manner of the birth of our Savior Jesus Christ, the evangelist will testify, writing thus: “Now the birth of Jesus Christ was on this wise. When his mother Mary had been betrothed to Joseph, before they came together she was found with child of the Holy Spirit. And Joseph her husband, being a just man and not wishing to make a public example of her, resolved to put her away secretly. But while he thought on these things, behold, an angel of the Lord appeared to him in a dream, saying: Joseph, son of David, do not fear to take Mary your wife; for what is begotten in her is of the Holy Spirit. And she shall bear a son, and you shall call his name Jesus.

Matt 1:18–21 (quotation, high confidence)

Notes and citation

Summary: Matthew's account of Jesus' conception confirms how Scripture foretold his birth.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.54 (Dindorf 3:430–431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-54). (abbreviation not yet checked)

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7.1.55Dindorf 3:431

αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ κυρίου, διὰ τοῦ προφήτου λέγοντος, ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενον, μεθʼ ἡμῶν ὁ θεός.”

autos gar sōsei ton laon autou apo tōn hamartiōn autōn. touto de holon gegonen, hina plērōthę̄ to rhēthen hypo tou kyriou, dia tou prophētou legontos, idou hē parthenos en gastri lēpsetai, kai texetai huion, kai kaleseis to onoma autou Emmanouēl, ho esti methermēneuomenon, methʼ hēmōn ho theos.”

For he shall save his people from their sins. Now all this happened that what was spoken by the Lord through the prophet might be fulfilled, saying: Behold, the virgin shall conceive in the womb and bear a son, and you shall call his name Emmanuel, which being interpreted is, God with us.”

Matt 1:21–23 (quotation, high confidence) · Isa 7:14 (quotation, high confidence)

Notes and citation

Summary: Matthew applies Isaiah 7:14 to Jesus' birth.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.55 (Dindorf 3:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-55). (abbreviation not yet checked)

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7.1.56Dindorf 3:431

Οὕτω δὴ καθʼ ἡμᾶς τὰ τῆς θείας προγνώσεως ἀπὸ τῆς τῶν πραγμάτων ἐκβάσεως πιστοῦται, ἄλλως οὐκ ἂν τῆς προφητείας ἀληθοῦς ἀποφανθησομένης. ἑξῆς δὲ τούτοις τίνα καὶ ὁπόσα λέγεται ἔσεσθαι ἐν τῇ ἡμέρᾳ ἐκείνῃ, δῆλον δὲ ὅτι ἐν τῷ χρόνῳ τῆς ἐπιφανείας τοῦ Ἐμμανουὴλ, φέρε κατανοήσωμεν.

Houtō dē kathʼ hēmas ta tēs theias prognōseōs apo tēs tōn pragmatōn ekbaseōs pistoutai, allōs ouk an tēs prophēteias alēthous apophanthēsomenēs. hexēs de toutois tina kai hoposa legetai esesthai en tę̄ hēmerą ekeinę̄, dēlon de hoti en tǭ chronǭ tēs epiphaneias tou Emmanouēl, phere katanoēsōmen.

In this way, as we hold, what divine foreknowledge declared is confirmed by the outcome of events; otherwise the prophecy would not be shown to be true. Next let us consider what things, and how many, are said to happen in that day—clearly, in the time of the appearing of Emmanuel.

Notes and citation

Summary: The outcome confirms the prophecy; Eusebius turns to what was to happen in Emmanuel's day.

Cite (SBL): Eusebius, Dem. ev. 7.1.56 (Dindorf 3:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-56). (abbreviation not yet checked)

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7.1.57Dindorf 3:431

“Συριεῖ, φησὶ, κύριος μυίαις, ὃ κυριεύσει μέρους ποταμοῦ Αἰγύπτου, καὶ τῇ μελίσσῃ, ἥ ἐστιν ἐν χώρᾳ Ἀσσυρίων, καὶ ἐλεύσονται, καὶ ἀναπαύσονται ἐν ταῖς φάραγξι τῆς χώρας, καὶ ἐν ταῖς τρώγλαις τῶν πετρῶν, καὶ εἰς τὰ σπήλαια, καὶ εἰς πᾶσαν ῥαγάδα, καὶ ἐν παντὶ ξύλῳ. ἐν τῇ ἡμέρᾳ ἐκείνῃ ξυρήσει κύριος ἐν τῷ ξυρῷ τῷ μεγάλῳ, τῷ μεμισθωμένῳ, πέραν τοῦ ποταμοῦ βασιλέως Ἀσσυρίων, τὴν κεφαλὴν, καὶ τὰς τρίχας τῶν ποδῶν καὶ τὸν πώγωνα ἀφελεῖ.

“Syriei, phēsi, kyrios muiais, ho kyrieusei merous potamou Aigyptou, kai tę̄ melissę̄, hē estin en chōrą Assyriōn, kai eleusontai, kai anapausontai en tais pharanxi tēs chōras, kai en tais trōglais tōn petrōn, kai eis ta spēlaia, kai eis pasan rhagada, kai en panti xylǭ. en tę̄ hēmerą ekeinę̄ xyrēsei kyrios en tǭ xyrǭ tǭ megalǭ, tǭ memisthōmenǭ, peran tou potamou basileōs Assyriōn, tēn kephalēn, kai tas trichas tōn podōn kai ton pōgōna aphelei.

“The Lord,” he says, “will whistle for the flies, which will rule over part of the river of Egypt, and for the bee that is in the land of the Assyrians; and they will come and rest in the ravines of the land, and in the holes of the rocks, and in the caves, and in every cleft, and on every tree. In that day the Lord will shave with the great hired razor beyond the river of the king of the Assyrians the head and the hair of the feet, and he will take away the beard.

Isa 7:18–20 (quotation, high confidence)

Notes and citation

Summary: Isaiah 7:18–20: flies from Egypt, bees from Assyria, and the great razor.

The text begins “Συπιεῖ,” a slip for συριεῖ (“will whistle”), as quoted correctly in 7.1.60.

Notes on the original text

Digital text corrected (OCR: π for ρ): Συπιεῖ → Συριεῖ.

Cite (SBL): Eusebius, Dem. ev. 7.1.57 (Dindorf 3:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-57). (abbreviation not yet checked)

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7.1.58Dindorf 3:431–432

καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, θρέψει ἄνθρωπος δάμαλιν βοῶν καὶ δύο πρόβατα, καὶ ἔσται ἀπὸ τοῦ πλεῖστον ποιεῖν γάλα, φάγεται βούτυρον, ὅτι βούτυρον καὶ μέλι φάγεται πᾶς ὁ καταλειφθεὶς ἐπὶ τῆς γῆς.

kai estai en tę̄ hēmerą ekeinę̄, threpsei anthrōpos damalin boōn kai dyo probata, kai estai apo tou pleiston poiein gala, phagetai boutyron, hoti boutyron kai meli phagetai pas ho kataleiphtheis epi tēs gēs.

And it shall be in that day, a man shall rear a heifer of the herd and two sheep; and because they yield abundant milk, he shall eat butter; for butter and honey shall everyone eat who is left upon the land.

Isa 7:21–22 (quotation, high confidence)

Notes and citation

Summary: Isaiah 7:21–22: the one left in the land will live on milk, butter, and honey.

Cite (SBL): Eusebius, Dem. ev. 7.1.58 (Dindorf 3:431–432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-58). (abbreviation not yet checked)

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7.1.59Dindorf 3:432

καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ πᾶς τόπος, οὗ ἐὰν ὦσι χίλιαι ἄμπελοι χιλίων σίκλων, εἰς χέρσον ἔσονται καὶ εἰς ἄκανθαν, μετὰ βέλους καὶ τοξεύματος εἰσελεύσονται ἐκεῖ, ὅτι χέρσος καὶ ἄκανθα ἔσται πᾶσα ἡ γῆ, καὶ πᾶν ὄρος ἀροτριώμενον ἀροτριαθήσεται. οὐ μὴ ἐπέλθῃ ἐκεῖ φόβος. ἔσται γὰρ ἀπὸ τῆς χέρσου καὶ ἀκάνθης εἰς βόσκημα προβάτου καὶ καταπάτημα βοός.”

kai estai en tę̄ hēmerą ekeinę̄ pas topos, hou ean ōsi chiliai ampeloi chiliōn siklōn, eis cherson esontai kai eis akanthan, meta belous kai toxeumatos eiseleusontai ekei, hoti chersos kai akantha estai pasa hē gē, kai pan oros arotriōmenon arotriathēsetai. ou mē epelthę̄ ekei phobos. estai gar apo tēs chersou kai akanthēs eis boskēma probatou kai katapatēma boos.”

And it shall be in that day, every place where there are a thousand vines worth a thousand shekels shall become waste land and thorns. With arrow and bow they shall enter there, for the whole land shall be waste land and thorns. And every mountain that is plowed shall be plowed; no fear shall come there. For it shall become, from waste land and thorns, pasture for sheep and a place trodden by oxen.”

Isa 7:23–25 (quotation, high confidence)

Notes and citation

Summary: Isaiah 7:23–25: the vineyards become thorns, but the plowed mountain becomes pasture.

Cite (SBL): Eusebius, Dem. ev. 7.1.59 (Dindorf 3:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-59). (abbreviation not yet checked)

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7.1.60Dindorf 3:432

Τοσαῦτα ἔσεσθαι ἐν τῇ ἡμέρᾳ τοῦ Ἐμμανουὴλ ἡ παροῦσα προφητεία περιέχει· ἅπερ ὁποίας ἔχεται θεωρίας ὥρα διελθεῖν, τὴν διάνοιαν ἐπιτεμνομένους. “συριεῖ, φησὶ, κύριος μυίαις ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὃ κυριεύσει μέρους ποταμοῦ Αἰγύπτου, καὶ τῇ μελίσσῃ, ἥ ἔστιν ἐν χὠρᾳ Ἀσσυρίων.”

Tosauta esesthai en tę̄ hēmerą tou Emmanouēl hē parousa prophēteia periechei; haper hopoias echetai theōrias hōra dielthein, tēn dianoian epitemnomenous. “syriei, phēsi, kyrios muiais en tę̄ hēmerą ekeinę̄, ho kyrieusei merous potamou Aigyptou, kai tę̄ melissę̄, hē estin en chōrą Assyriōn.”

So many things, the present prophecy says, will happen in the day of Emmanuel. It is time to go through the meaning they hold, summarizing the sense. “The Lord,” he says, “will whistle in that day for the flies, which will rule over part of the river of Egypt, and for the bee that is in the land of the Assyrians.”

Isa 7:18 (quotation, high confidence)

Notes and citation

Summary: Eusebius begins to interpret the flies and bees of Isaiah 7:18.

Cite (SBL): Eusebius, Dem. ev. 7.1.60 (Dindorf 3:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-60). (abbreviation not yet checked)

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7.1.61Dindorf 3:432

μὲν προτέραις εἰδωλολατρῶν ἀνδρῶν ψυχαῖς ἢ καὶ δυνάμεσιν, ὡς οἶμαι, ἀκαθάρτοις καὶ ἀηδέσι μυίαις ὀνομαζομέναις, καὶ μυίαις Αἰγυπτιακαῖς, θυσίαις καὶ αἵμασιν εἰδώλων χαιρούσαις· τῇ δὲ μελίσσῃ ζῴῳ ἐπιφερομένῳ, βασιλεύειν τε καὶ βασιλεύεσθαι καὶ πολεμεῖν ἐπισταμένῳ, ἀμύνεσθαί τε καὶ τιτρώσκειν εἰδότι τοὺς ἀνθισταμένους.

men proterais eidōlolatrōn andrōn psychais ē kai dynamesin, hōs oimai, akathartois kai aēdesi muiais onomazomenais, kai muiais Aigyptiakais, thysiais kai haimasin eidōlōn chairousais; tę̄ de melissę̄ zǭǭ epipheromenǭ, basileuein te kai basileuesthai kai polemein epistamenǭ, amynesthai te kai titrōskein eidoti tous anthistamenous.

By the former he likens the souls of idolatrous men, or else, I think, unclean powers, to flies—unpleasant creatures, and Egyptian flies at that, delighting in the sacrifices and blood of idols; by the bee he likens them to a creature that knows how to rule and be ruled and to make war, and knows how to defend itself and wound those who oppose it.

Notes and citation

Summary: The flies signify idolaters or unclean powers; the bee a warlike, organized force.

The section opens abruptly with “the former” (μὲν προτέραις); a verb such as “he likens” must be understood from the preceding context.

Cite (SBL): Eusebius, Dem. ev. 7.1.61 (Dindorf 3:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-61). (abbreviation not yet checked)

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7.1.62Dindorf 3:432

ταύτας οὖν ὁμοῦ συνελθούσας, τὰς μὲν ἐκ τῆς τῶν εἰδωλολατρῶν χώρας, τὰς δὲ ἀπὸ τῆς τῶν κατευθυνόντων γῆς, κατευθύνοντες γὰρ οἱ Ἀσσύριοι ἑρμηνεύονται) κελεύσει καὶ ὥσπερ συρίσματι τοῦ κυρίου καὶ θεοῦ τῶν ὅλων τῆς Ἰουδαίας ἀπάσης ἐπικρατήσειν, διὰ τὴν εἰς Χριστὸν ἀπιστίαν αὐτῶν, ἐν τῇ ἡμέρᾳ τοῦ Ἐμμανουὴλ, φησί· σημαίνει δὲ διὰ τούτων ἔθνη ἀλλόφυλα καὶ στρατιωτικὰ οἰκήσειν τὴν Ἰερουσαλὴμ καὶ τὴν Ἰουδαίαν γῆν.

tautas oun homou synelthousas, tas men ek tēs tōn eidōlolatrōn chōras, tas de apo tēs tōn kateuthynontōn gēs, kateuthynontes gar hoi Assyrioi hermēneuontai) keleusei kai hōsper syrismati tou kyriou kai theou tōn holōn tēs Ioudaias apasēs epikratēsein, dia tēn eis Christon apistian autōn, en tę̄ hēmerą tou Emmanouēl, phēsi; sēmainei de dia toutōn ethnē allophyla kai stratiōtika oikēsein tēn Ierousalēm kai tēn Ioudaian gēn.

These, coming together—some from the land of idolaters, some from the land of those who direct (for “Assyrians” is interpreted “those who direct”)—will, he says, at the command and as it were the whistle of the Lord and God of the universe, gain control of all Judea because of their unbelief in Christ, in the day of Emmanuel. By this he signifies that foreign and military nations would inhabit Jerusalem and the land of Judea.

Notes and citation

Summary: Flies and bees stand for foreign armies that would occupy Judea after the rejection of Christ.

The etymology of “Assyrians” as “those who direct” is Eusebius's.

Cite (SBL): Eusebius, Dem. ev. 7.1.62 (Dindorf 3:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-62). (abbreviation not yet checked)

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7.1.63Dindorf 3:432–433

ὅπερ καὶ ὁ σωτὴρ ἡμῶν λευκοτέροις ὀνόμασιν ἐθέσπιζεν εἰπὼν “καὶ Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν.’ ὃ καὶ τέλους ἔτυχε, μετʼ οὐ πολὺν χρόνον τῶν τοῦ σωτῆρος ἡμῶν φωνῶν Ῥωμαίων τὴν πόλιν ἑλόντων, ἀλλοφύλους τε ἄνδρας αύτόθι κατοικισάντων καὶ ἐπὶ τοῦ τόπου καταστησάντων.

hoper kai ho sōtēr hēmōn leukoterois onomasin ethespizen eipōn “kai Ierousalēm estai patoumenē hypo ethnōn.’ ho kai telous etyche, metʼ ou polyn chronon tōn tou sōtēros hēmōn phōnōn Rhōmaiōn tēn polin helontōn, allophylous te andras autothi katoikisantōn kai epi tou topou katastēsantōn.

Our Savior foretold this too, in plainer words, saying: “And Jerusalem shall be trodden down by the nations.” This was fulfilled not long after our Savior's words, when the Romans took the city, settled foreign men there, and established them in the place.

Luke 21:24 (quotation, high confidence)

Notes and citation

Summary: Christ's prophecy that Jerusalem would be trodden down was fulfilled by the Romans.

Cite (SBL): Eusebius, Dem. ev. 7.1.63 (Dindorf 3:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-63). (abbreviation not yet checked)

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7.1.64Dindorf 3:433

πάλιν δὲ ὁ αὐτὸς κύριος ξυρήσειν λέγεται ἐν τῷ τοῦ βασιλέως Ἀσσυρίων ξυρῷ, ἤτοι τῇ κολαστικῇ δυνάμει τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, τὴν κεφαλὴν καὶ τοὺς πόδας καὶ τὸν πώγωνα οὐκ ἄλλου τινὸς ἢ αὖθις τοῦ Ἰουδαίων ἔθνους, τοῦτʼ ἔστι τὸν κόσμον αὐτῶν καὶ τὴν δόξαν περιελεῖν διὰ τῆς τῶν καθόλου ἐπικρατούντων ἀρχῆς.

palin de ho autos kyrios xyrēsein legetai en tǭ tou basileōs Assyriōn xyrǭ, ētoi tę̄ kolastikę̄ dynamei tou archontos tou aiōnos toutou, tēn kephalēn kai tous podas kai ton pōgōna ouk allou tinos ē authis tou Ioudaiōn ethnous, toutʼ esti ton kosmon autōn kai tēn doxan perielein dia tēs tōn katholou epikratountōn archēs.

Again, the same Lord is said to shave, with the razor of the king of the Assyrians—that is, with the punishing power of the ruler of this age—the head, the feet, and the beard of none other than the Jewish nation again; that is, to strip away their adornment and glory through the rule of those who hold power over all.

Isa 7:20 (allusion, high confidence)

Notes and citation

Summary: The razor means stripping the Jewish nation of its glory through the ruling power.

Cite (SBL): Eusebius, Dem. ev. 7.1.64 (Dindorf 3:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-64). (abbreviation not yet checked)

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7.1.65Dindorf 3:433

Ῥωμαίους δὲ εἶναι τούτους αἰνίττεται. διὰ γὰρ τοῦ τῶν Ἀσσυρίων ὀνόματος ἡγοῦμαι τὴν καθʼ ἕκαστον χρόνον ἐπικρατοῦσαν τῶν ἐθνῶν βασιλείαν σημαίνεσθαι, διὰ τὸ “κατευθύνοντας” ἀπὸ τῆς Ἐβραίων φωνῆς ἑρμηνεύεσθαι τοὺς Ἀσσυρίους· ὥστε εἶναι Ῥωμαίους τοὺς νῦν κατευθύνοντας,

Rhōmaious de einai toutous ainittetai. dia gar tou tōn Assyriōn onomatos hēgoumai tēn kathʼ hekaston chronon epikratousan tōn ethnōn basileian sēmainesthai, dia to “kateuthynontas” apo tēs Ebraiōn phōnēs hermēneuesthai tous Assyrious; hōste einai Rhōmaious tous nyn kateuthynontas,

He hints that these are the Romans. For I think that by the name of the Assyrians is signified the kingdom that at each period prevails over the nations, because from the Hebrew language the Assyrians are interpreted “those who direct”; so that those who direct now are the Romans.

Notes and citation

Summary: “Assyrians” signifies the ruling empire of each age, now Rome.

Cite (SBL): Eusebius, Dem. ev. 7.1.65 (Dindorf 3:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-65). (abbreviation not yet checked)

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7.1.66Dindorf 3:433

ἐπεὶ καὶ ἀληθῶς τῷ Ῥωμαίων ξυρῷ, ἤτοι τῇ πολιτικῇ καὶ πολεμικῇ δυνάμει, πᾶσαν τὴν δόξαν τοῦ Ἰουδαίων ἔθνους, ἐν ᾗ τὸ πρὶν ἐκόμα, καὶ πᾶσαν αὐτῶν τὴν ἀνδρείαν διὰ τοῦ πώγωνος καὶ τῶν τριχῶν τῶν ποδῶν σημαινομένην, περιεῖλεν ὁ τῶν ὅλων θεός.

epei kai alēthōs tǭ Rhōmaiōn xyrǭ, ētoi tę̄ politikę̄ kai polemikę̄ dynamei, pasan tēn doxan tou Ioudaiōn ethnous, en hę̄ to prin ekoma, kai pasan autōn tēn andreian dia tou pōgōnos kai tōn trichōn tōn podōn sēmainomenēn, perieilen ho tōn holōn theos.

For truly with the razor of the Romans, that is, with their civil and military power, the God of the universe stripped away all the glory of the Jewish nation, in which it formerly flourished like long hair, and all their courage, signified by the beard and the hair of the feet.

Notes and citation

Summary: Through Roman power God removed the glory and strength of the Jewish nation.

Notes on the original text

Digital text corrected (words run together): Ῥωμαίωνξυρῷ → Ῥωμαίων ξυρῷ.

Cite (SBL): Eusebius, Dem. ev. 7.1.66 (Dindorf 3:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-66). (abbreviation not yet checked)

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7.1.67Dindorf 3:433

οὐδὲ ἄλλοτε γοῦν πω πρότερον ἐξ αἰῶνος ἢ μετὰ τὴν τοῦ σωτῆρος ἡμῶν, αὐτοῦ δὴ τοῦ Ἐμμανουὴλ, γένεσιν, περιεῖλεν αὐτῶν ὁ θεὸς πάντα τὸν κόσμον διὰ τῆς τῶν Ῥωμαίων ἀρχῆς. ἀντὶ δὲ τοῦ “βασιλέως “ βασιλέως Ἀσσυρίων” ὁ μὲν Ἀκύλας Ἀσσθρίων, ” ὁ δὲ Θεοδοτίων “ἐν τῷ βασιλεῖ Ασσυρίων” συρίων” ἐκδέδωκεν, ὁμοίως δὲ καὶ Σύμμαχος, σαφὲς ποιοῦντες ὅτι μὴ τοὐ βασιλέως Ἀσσυρίων τὴν κεφαλὴν ξυρήσειν ὁ λόγος ἀπειλεῖ, ἀλλʼ ἐν τῷ αὐτοῦ ξυρῷ καὶ ἐν αὐτῷ τε τῷ βασιλεῖ τῶν Ἀσσυρίων τὰ προφητευόμενα διαθήσειν τὸ Ἰουδαίων ἔθνος.

oude allote goun pō proteron ex aiōnos ē meta tēn tou sōtēros hēmōn, autou dē tou Emmanouēl, genesin, perieilen autōn ho theos panta ton kosmon dia tēs tōn Rhōmaiōn archēs. anti de tou “basileōs “ basileōs Assyriōn” ho men Akylas Assthriōn, ” ho de Theodotiōn “en tǭ basilei Assyriōn” syriōn” ekdedōken, homoiōs de kai Symmachos, saphes poiountes hoti mē tou basileōs Assyriōn tēn kephalēn xyrēsein ho logos apeilei, allʼ en tǭ autou xyrǭ kai en autǭ te tǭ basilei tōn Assyriōn ta prophēteuomena diathēsein to Ioudaiōn ethnos.

At no other time from the beginning, before the birth of our Savior, Emmanuel himself, did God strip them of all their adornment through the rule of the Romans. In place of “of the king of the Assyrians,” Aquila rendered “of Assyria,” and Theodotion “with the king of the Assyrians,” and likewise Symmachus, making it clear that the oracle does not threaten to shave the head of the king of the Assyrians, but that with his razor and by the king of the Assyrians himself the Jewish nation would suffer what was foretold.

Isa 7:20 (allusion, high confidence)

Notes and citation

Summary: Aquila, Theodotion, and Symmachus show that the king of Assyria is the instrument, not the victim, of the shaving.

The text of this section is garbled in the digital edition (repeated “βασιλέως” and “συρίων”; Aquila's form printed “Ἀσσθρίων”). The sense is clear, but Aquila's exact wording is uncertain.

Cite (SBL): Eusebius, Dem. ev. 7.1.67 (Dindorf 3:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-67). (abbreviation not yet checked)

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7.1.68Dindorf 3:433–434

τούτοις οὑν καὶ ἡ ἔκβασις ἐπιμαρτυρεῖ τῶν λόγων. ἐπὶ σχολῆς δέ τις καὶ πλεῖστα ἕτερα ὥσπερ εἰς Ἀσσυρίων πρόσωπον ἐν ταῖς προφητείαις εἰρημένα εὕροι ἂν ἐπιτηρήσας, οὐδαμῶς μὲν τοῖς Ἀσσυρίοις ἐφαρμόσαι δυνάμενα, τῇ δὲ ἐπικρατούσῃ καθόλου τῶν κατὰ χρόνους ἐθνῶν βασιλείᾳ.

toutois houn kai hē ekbasis epimartyrei tōn logōn. epi scholēs de tis kai pleista hetera hōsper eis Assyriōn prosōpon en tais prophēteiais eirēmena heuroi an epitērēsas, oudamōs men tois Assyriois epharmosai dynamena, tę̄ de epikratousę̄ katholou tōn kata chronous ethnōn basileią.

The outcome bears witness to these words. And anyone who examines the prophecies at leisure would find very many other things said as though of the Assyrians which cannot in any way fit the Assyrians, but fit the kingdom that at each period holds power over the nations.

Notes and citation

Summary: Many prophecies about “Assyrians” fit only the dominant empire of a given age.

Cite (SBL): Eusebius, Dem. ev. 7.1.68 (Dindorf 3:433–434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-6/#p-7-1-68). (abbreviation not yet checked)

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