Demonstration of the Gospel 7.1.69–7.1.126

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 58 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

7.1.69Dindorf 3:434

ἤδη γοῦν καὶ Πέρσας εὕρομεν παρὰ Ἑβραίοις Ἀσσυρίους ὠνομασμένους· διὸ καὶ νῦν ὑπειλήφαμεν αἰνίττεσθαι τὸν λόγον τὴν Ῥωμαίων ἀρχήν. κατευθύνουσαν γὰρ καὶ κατευθυνομένην ὑπὸ τοῦ θεοῦ μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν ὁρῶμεν.

ēdē goun kai Persas heuromen para Hebraiois Assyrious ōnomasmenous; dio kai nyn hypeilēphamen ainittesthai ton logon tēn Rhōmaiōn archēn. kateuthynousan gar kai kateuthynomenēn hypo tou theou meta tēn tou sōtēros hēmōn parousian horōmen.

We have already found the Persians called Assyrians among the Hebrews; hence we have taken the oracle here to hint at the rule of the Romans. For we see that it directs, and is directed by God, since the coming of our Savior.

Ezra 6:22 (allusion, medium confidence)

Notes and citation

Summary: Since even the Persians are called Assyrians, the term here can mean Rome.

Ezra 6:22 calls the Persian king “king of Assyria.”

Cite (SBL): Eusebius, Dem. ev. 7.1.69 (Dindorf 3:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-69). (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).

7.1.70Dindorf 3:434

μηδεὶς δὲ ὑπολαμβανέτω πάντα ἡμὰς λέγειν τὰ περὶ Ἀσσυρίων ἐν ταῖς θείαις φερόμενα γραφαῖς ἐπὶ Ῥωμαίους ἀνάγεσθαι ἠλίθιον γὰρ καὶ ἀναιδὲς τοῦτο), ἀλλά τινας εἶναι προφητικὰς φωνὰς ταῖς περὶ τοῦ Χριστοῦ μαρτυρίαις συμπεριπεπλεγμένας, ἅς φαμεν περὶ Ῥωμαίων αἰνίττεσθαι διὰ τῆς τῶν Ἀσσυρίων προσηγορίας, ἐκ τῆς τοῦ ὀνόματος ἑρμηνείας ἀεὶ συνισταμένης τῆς κατὰ χρόνους ἐπικρατούσης τῶν ἐθνῶν βασιλείας, ὡς ἐπὶ καιροῦ τοῦ προσήκοντος παραστήσομεν.

mēdeis de hypolambanetō panta hēmas legein ta peri Assyriōn en tais theiais pheromena graphais epi Rhōmaious anagesthai ēlithion gar kai anaides touto), alla tinas einai prophētikas phōnas tais peri tou Christou martyriais symperipeplegmenas, has phamen peri Rhōmaiōn ainittesthai dia tēs tōn Assyriōn prosēgorias, ek tēs tou onomatos hermēneias aei synistamenēs tēs kata chronous epikratousēs tōn ethnōn basileias, hōs epi kairou tou prosēkontos parastēsomen.

Let no one suppose that we say everything in the divine Scriptures about the Assyrians refers to the Romans (that would be foolish and shameless); rather, that there are certain prophetic sayings, interwoven with the testimonies about Christ, which we say hint at the Romans through the name of the Assyrians, since the meaning of the name always fits the kingdom that at each period prevails over the nations, as we shall show at the proper time.

Notes and citation

Summary: Eusebius limits the Assyria–Rome equation to certain prophecies bound up with Christ.

Cite (SBL): Eusebius, Dem. ev. 7.1.70 (Dindorf 3:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-70). (abbreviation not yet checked)

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7.1.71Dindorf 3:434

καὶ ἔγωγε τὸν λογισμὸν τῆς αὐτῆς ἀποδόσεως πρὸς ἐμαυτὸν διερευνώμενος οἶμαι διʼ οὐδὲν ἕτερον μὴ ὀνομαστὶ τῶν Ῥωμαίων μνημονεῦσαι τὰ προφητικὰ λόγια ἢ διὰ τὸ μέλλειν ἐπὶ τῆς Ῥωμαίων βασιλείας τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διαλάμπειν εἰς πάντας ἀνθρώπους διδασκαλίαν, καὶ τὰς προφητικὰς γραφὰς ἐπʼ αὐτῆς τε τῆς Ῥωμαίων πόλεως καὶ ἐν πᾶσι τοῖς ὑπὸ Ῥωμαίους ἔθνεσι δημοσιεύεσθαι.

kai egōge ton logismon tēs autēs apodoseōs pros emauton diereunōmenos oimai diʼ ouden heteron mē onomasti tōn Rhōmaiōn mnēmoneusai ta prophētika logia ē dia to mellein epi tēs Rhōmaiōn basileias tēn tou sōtēros hēmōn Iēsou Christou dialampein eis pantas anthrōpous didaskalian, kai tas prophētikas graphas epʼ autēs te tēs Rhōmaiōn poleōs kai en pasi tois hypo Rhōmaious ethnesi dēmosieuesthai.

And for my part, searching out in my own mind the reason for this interpretation, I think the prophetic oracles did not mention the Romans by name for no other reason than that under the Roman empire the teaching of our Savior Jesus Christ was to shine out to all people, and the prophetic Scriptures were to be made public in the city of Rome itself and among all the nations subject to the Romans.

Notes and citation

Summary: The prophets did not name Rome because the gospel and the Scriptures were to spread under Roman rule.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 7.1.71 (Dindorf 3:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-71). (abbreviation not yet checked)

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7.1.72Dindorf 3:434–435

ἵνʼ οὖν τοῖς τῆς ἀρχῆς κρατοῦσι δυσαρέστησις μηδεμία γένηται ἐκ τῆς προδήλου περὶ αὐτῶν ἀναγραφῆς, διʼ αἰνιγμάτων ὁ λόγος ἐπεκρύψατο ἔν τε ἑτέροις πλείοσιν, οὐ μὴν ἀλλὰ καὶ ἐν ταῖς τοῦ Δανιὴλ θεωρίαις, ὥσπερ οὖν καὶ ἐν τῇ μετὰ χεῖρας προφητείᾳ, ἐν ᾗ κατευθύνοντας αὐτοὺς ὀνομάζει προσειπὼν Ἀσσυρίους.

hinʼ oun tois tēs archēs kratousi dysarestēsis mēdemia genētai ek tēs prodēlou peri autōn anagraphēs, diʼ ainigmatōn ho logos epekrypsato en te heterois pleiosin, ou mēn alla kai en tais tou Daniēl theōriais, hōsper oun kai en tę̄ meta cheiras prophēteią, en hę̄ kateuthynontas autous onomazei proseipōn Assyrious.

So, in order that those who hold power should take no offense from a plain record about them, the oracle concealed it in riddles, in many other places, and especially in the visions of Daniel, as also in the prophecy before us, where it calls them “those who direct,” naming them Assyrians.

Notes and citation

Summary: Scripture veils Rome in riddles, as in Daniel, to avoid offending the rulers.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 7.1.72 (Dindorf 3:434–435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-72). (abbreviation not yet checked)

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7.1.73Dindorf 3:435

τῷ τούτων τοιγαροῦν ξυρῷ τὸν σύμπαντα κόσμον τοῦ Ἰουδαίων ἔθνους μετὰ τὴν τοῦ Ἐμμανουὴλ γένεσιν ἀφανισθήσεσθαι θεσπίζει.

tǭ toutōn toigaroun xyrǭ ton sympanta kosmon tou Ioudaiōn ethnous meta tēn tou Emmanouēl genesin aphanisthēsesthai thespizei.

With their razor, then, he foretells that the whole adornment of the Jewish nation would be done away with after the birth of Emmanuel.

Notes and citation

Summary: Roman power would destroy the Jewish nation's glory after Christ's birth.

Cite (SBL): Eusebius, Dem. ev. 7.1.73 (Dindorf 3:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-73). (abbreviation not yet checked)

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7.1.74Dindorf 3:435

ἔτι δὲ ἐν τῇ δηλουμένῃ ἡμέρᾳ, δῆλον δὲ ὅτι τῇ τοῦ Ἐμμανουὴλ, τοῦτʼ ἔστι τῆς τοῦ Χριστοῦ ἐπιφανείας, “θρέψει, φησὶν, ἄνθρωπος δάμαλιν βοῶν·καὶ δύο πρόβατα. καὶ ἔσται ἀπὸ τοῦ πλεῖστον ποιεῖν γάλα, βούτυρον καὶ μέλι φάγεται πᾶς ὁ καταλειφθεὶς ἐπὶ τῆς γῆς.”

eti de en tę̄ dēloumenę̄ hēmerą, dēlon de hoti tę̄ tou Emmanouēl, toutʼ esti tēs tou Christou epiphaneias, “threpsei, phēsin, anthrōpos damalin boōn;kai dyo probata. kai estai apo tou pleiston poiein gala, boutyron kai meli phagetai pas ho kataleiphtheis epi tēs gēs.”

Further, in the day indicated—clearly that of Emmanuel, that is, of the appearing of Christ—“a man,” he says, “shall rear a heifer of the herd and two sheep. And because they yield abundant milk, butter and honey shall everyone eat who is left upon the land.”

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

Notes and citation

Summary: Eusebius turns to the heifer and two sheep of Isaiah 7:21–22.

Cite (SBL): Eusebius, Dem. ev. 7.1.74 (Dindorf 3:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-74). (abbreviation not yet checked)

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7.1.75Dindorf 3:435–436

διʼ ὧν φαίη ἄν τις ἤτοι λιμὸν αἰνίττεσθαι καὶ πτωχείαν ὑπερβάλλουσαν τοῦ ἐκ περιτομῆς λαοῦ, μὴ εὐποροῦντος μὲν τῆς ἀπὸ σίτου κατὰ φύσιν τροφῆς, μηδὲ γῆν ἀροῦντος καὶ σπείροντος καὶ θερίζοντος, μηδὲ ποίμνας προβάτων μηδὲ βοῶν ἀγέλας κεκτημένου, ἐχομένου δὲ δύο προβάτων καὶ δαμάλεως μιᾶς, τὸ τούτων γάλα ποριζομένου· ἢ ἄλλως τροπολογῶν τὸν μὲν καταλειφθέντα ἐπὶ τῆς γῆς αἰνίττεσθαι φαίη ἂν τὸν τῶν ἐκ περιτομῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν πεπιστευκότων ἀποστόλων τε καὶ εὐαγγελιστῶν χορὸν, ὧν ἕκαστος “λεῖμμα κατʼ ἐκλογὴν χάριτος γεγονὼς, ” καὶ διὰ τοῦτο “ὁ καταλειφθεὶς ἐπὶ τῆς γῆς ὠνομασμένος θρέψειν λέγεται δάμαλιν βοῶν καὶ δύο πρόβατα, τρία καθʼ ἑκάστην ἐκκλησίαν τάγματα, ἕν μὲν τὸ τῶν ἡγουμένων, δύο δὲ τὰ τῶν ὑποβεβηκότων, τοῦ τῆς ἐκκλησίας τοῦ Χριστοῦ λαοῦ εἰς δύο τάγματα διῃρημένου, εἴς τε τὸ τῶν πιστῶν καὶ τῶν μηδέπω τῆς διὰ λουτροῦ παλιγγενεσίας ἠξιωμένων, οἷς καί φησιν ὁ θεῖος ἀπόστολος ‘‘γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα·” τοὺς δὲ ἐν ἤδη τελειοτέρᾳ καθεστῶτας ἕξει δάμαλιν βοῶν εἰκότως ἀποκαλεῖ, γεννήματα τελειοτέρων βοῶν τυγχάνοντας, οἷος αὐτὸς ἦν ὁ ἀπόστολος, περὶ ἑαυτοῦ καὶ τῶν παραπλησίως αὐτῷ καμνόντων λέγων “μὴ τῶν βοῶν μέλει τῷ θεῷ; ἢ διʼ ἡμᾶς πάντως λέγει;

diʼ hōn phaiē an tis ētoi limon ainittesthai kai ptōcheian hyperballousan tou ek peritomēs laou, mē euporountos men tēs apo sitou kata physin trophēs, mēde gēn arountos kai speirontos kai therizontos, mēde poimnas probatōn mēde boōn agelas kektēmenou, echomenou de dyo probatōn kai damaleōs mias, to toutōn gala porizomenou; ē allōs tropologōn ton men kataleiphthenta epi tēs gēs ainittesthai phaiē an ton tōn ek peritomēs eis ton sōtēra kai kyrion hēmōn pepisteukotōn apostolōn te kai euangelistōn choron, hōn hekastos “leimma katʼ eklogēn charitos gegonōs, ” kai dia touto “ho kataleiphtheis epi tēs gēs ōnomasmenos threpsein legetai damalin boōn kai dyo probata, tria kathʼ hekastēn ekklēsian tagmata, hen men to tōn hēgoumenōn, dyo de ta tōn hypobebēkotōn, tou tēs ekklēsias tou Christou laou eis dyo tagmata dię̄rēmenou, eis te to tōn pistōn kai tōn mēdepō tēs dia loutrou palingenesias ēxiōmenōn, hois kai phēsin ho theios apostolos ‘‘gala hymas epotisa, ou brōma;” tous de en ēdē teleioterą kathestōtas hexei damalin boōn eikotōs apokalei, gennēmata teleioterōn boōn tynchanontas, hoios autos ēn ho apostolos, peri heautou kai tōn paraplēsiōs autǭ kamnontōn legōn “mē tōn boōn melei tǭ theǭ? ē diʼ hēmas pantōs legei?

By this one might say he hints either at famine and extreme poverty of the people of the circumcision, who would have no plenty of the natural food that comes from grain, would not plow, sow, or reap the land, and would own no flocks of sheep or herds of cattle, but would have two sheep and one heifer and get their milk. Or, interpreting figuratively in another way, one might say that the one left upon the land hints at the choir of apostles and evangelists from the circumcision who believed in our Savior and Lord, each of whom became “a remnant according to the election of grace.” Therefore the one called “left upon the land” is said to rear a heifer of the herd and two sheep: three orders in each church, one of those who lead, and two of those beneath them, the people of Christ's church being divided into two orders, the faithful and those not yet counted worthy of regeneration through the washing. To these the divine apostle says, “I gave you milk to drink, not solid food.” Those already established in a more perfect state he fittingly calls a heifer of the herd, since they are the offspring of more perfect oxen, such as the apostle himself was, who says of himself and those laboring as he did: “Is it for oxen that God cares? Or does he not speak entirely for our sake?”

Rom 11:5 (quotation, high confidence) · Titus 3:5 (echo, medium confidence) · 1 Cor 3:2 (quotation, high confidence) · 1 Cor 9:9–10 (quotation, high confidence)

Notes and citation

Summary: The heifer and two sheep may mean poverty, or figuratively the church's three orders: leaders, the faithful, and catechumens.

The “three orders” are the clergy, the baptized faithful, and catechumens (“those not yet counted worthy of regeneration through the washing”).

Topics: Church office, Baptism

Cite (SBL): Eusebius, Dem. ev. 7.1.75 (Dindorf 3:435–436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-75). (abbreviation not yet checked)

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7.1.76Dindorf 3:436

εἴη δὲ ἂν καὶ πᾶν τὸ τάγμα τῶν τῆς ἐκκλησίας προεστώτων, ἀροῦν τε καὶ γεωργεῖν τὰς τῶν ἀνθρώπων ψυχὰς ἐγκεχειρισμένων, δάμαλις ὠνομασμένη βοῶν, γεννήματα τυγχάνουσα τῶν ἀποστολικῶν τρόπων τε καὶ μαθημάτων, οἳ καὶ εἰς τοσοῦτον ἀρετῆς ἐπιδώσειν λέγονται ὡς ἐκ πολυγονίας τοσοῦτον προβάλλεσθαι γόνιμον καὶ λογικὸν ταῖς εἰσαγωγικαῖς διδασκαλίαις γάλα, ὡς καὶ ἑτέρους μυρίους τρέφεσθαι ἐξ αὐτῶν.

eiē de an kai pan to tagma tōn tēs ekklēsias proestōtōn, aroun te kai geōrgein tas tōn anthrōpōn psychas enkecheirismenōn, damalis ōnomasmenē boōn, gennēmata tynchanousa tōn apostolikōn tropōn te kai mathēmatōn, hoi kai eis tosouton aretēs epidōsein legontai hōs ek polygonias tosouton proballesthai gonimon kai logikon tais eisagōgikais didaskaliais gala, hōs kai heterous myrious trephesthai ex autōn.

The whole order of those who preside over the church, entrusted with plowing and cultivating human souls, may also be what is called a heifer of the herd, being the offspring of the apostolic ways and teachings. They are said to advance so far in virtue that from their fruitfulness they put forth such fertile, spiritual milk in their introductory teachings that countless others are nourished by them.

Notes and citation

Summary: The heifer may also be the church's leaders, whose elementary teaching nourishes many.

Topics: Church office

Cite (SBL): Eusebius, Dem. ev. 7.1.76 (Dindorf 3:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-76). (abbreviation not yet checked)

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7.1.77Dindorf 3:436

τούτων δὲ πέρι τῶν καταλειφθέντων ἐπὶ τῆς γῆς γενησομένων ἕτερόν τι συμβήσεσθαι ἐν τῇ ἡμέρᾳ ἐκείνῃ, δῆλον δὲ ὅτι ἐν τῷ χρόνῳ τῆς τοῦ Ἐμμανουὴλ παρουσίας, προαναφωνεῖ· τί δὲ τοῦτο; “πᾶς τόπος, φησὶ, τοῦ ἐκ περιτομῆς λαοῦ, ἐφʼ οὖ ἦσαν χίλιαι ἄμπελοι χιλίων σίκλων, εἰς χέρσον ἔσονται καὶ εἰς ἄκανθαν. μετὰ γὰρ βέλους καὶ τοξεύματος εἰσελεύσονται ἐκεῖ, δῆλον δʼ ὅτι οἱ πολέμιοι) ὅτι χέρσος καὶ ἄκανθα ἔσται πᾶσα ἡ γῆ.”

toutōn de peri tōn kataleiphthentōn epi tēs gēs genēsomenōn heteron ti symbēsesthai en tę̄ hēmerą ekeinę̄, dēlon de hoti en tǭ chronǭ tēs tou Emmanouēl parousias, proanaphōnei; ti de touto? “pas topos, phēsi, tou ek peritomēs laou, ephʼ ou ēsan chiliai ampeloi chiliōn siklōn, eis cherson esontai kai eis akanthan. meta gar belous kai toxeumatos eiseleusontai ekei, dēlon dʼ hoti hoi polemioi) hoti chersos kai akantha estai pasa hē gē.”

Concerning those who would be left upon the land, he announces beforehand that something else would happen in that day—clearly in the time of the coming of Emmanuel. What is it? “Every place,” he says, of the people of the circumcision, “where there were a thousand vines worth a thousand shekels, shall become waste land and thorns. For with arrow and bow they shall enter there” (clearly the enemies), “for the whole land shall be waste land and thorns.”

Isa 7:23–24 (quotation, high confidence)

Notes and citation

Summary: Isaiah 7:23–24 foretells that the land's vineyards will become thorns and be entered by enemies.

Cite (SBL): Eusebius, Dem. ev. 7.1.77 (Dindorf 3:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-77). (abbreviation not yet checked)

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7.1.78Dindorf 3:436–437

καὶ θέα γε ὅσα ἐν τῇ ἡμέρᾳ τοῦ Ἐμμανουὴλ, λέγω δὲ ἐν τῷ τῆς ἀνατολῆς καιρῷ τοῦ λογικοῦ φωτὸς τοῦ διὰ τοῦ σωτῆρος ἡμῶν εἰς πάντας ἀνθρώπους ἐπιλάμψαντος) περὶ τὸ Ἰουδαίων ἔθνος ἔσεσθαι ὁ λόγος θεσπίζει· δυνάμεις τε ἀκαθάρτους καὶ πολεμικὰς τὰς πάλαι ἐν τοῖς ἔθνεσιν ἐνεργούσας, ἔν τε Αἰγύπτῳ καὶ τῇ χώρᾳ τῶν Ἀσσυρίων, τοῦ κυρίου συρίσαντος καὶ ὡσπερεὶ παρορμήσαντος καὶ παρακελευσαμένου αὐταῖς, τῇ χώρᾳ φησὶν αὐτῶν ἐπελεύσεσθαι, διὰ τὸ τοιούτων ἀξίαν γεγονέναι.

kai thea ge hosa en tę̄ hēmerą tou Emmanouēl, legō de en tǭ tēs anatolēs kairǭ tou logikou phōtos tou dia tou sōtēros hēmōn eis pantas anthrōpous epilampsantos) peri to Ioudaiōn ethnos esesthai ho logos thespizei; dynameis te akathartous kai polemikas tas palai en tois ethnesin energousas, en te Aigyptǭ kai tę̄ chōrą tōn Assyriōn, tou kyriou syrisantos kai hōsperei parormēsantos kai parakeleusamenou autais, tę̄ chōrą phēsin autōn epeleusesthai, dia to toioutōn axian gegonenai.

See how many things the oracle foretells would happen to the Jewish nation in the day of Emmanuel—I mean at the time of the dawning of the spiritual light that shone on all people through our Savior. It says that unclean and warlike powers, which formerly worked among the nations, in Egypt and in the land of the Assyrians, would, at the Lord's whistle, as though he were urging them on and commanding them, come upon their land, because it had become deserving of such things.

Isa 7:18 (allusion, high confidence)

Notes and citation

Summary: At Christ's coming, hostile powers from Egypt and Assyria would come upon the Jewish land.

Notes on the original text

Digital text corrected (stray Latin letter): τοῦ c διὰ → τοῦ διὰ.

Cite (SBL): Eusebius, Dem. ev. 7.1.78 (Dindorf 3:436–437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-78). (abbreviation not yet checked)

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7.1.79Dindorf 3:437

καὶ ἀναπαύσεσθαι τὰς εἰρημένας δυνάμεις φησὶν ἐν φάραγξι καὶ ἐν τρώγλαις πετρῶν, εἴς τε τὰ σπήλαια καὶ εἰς πᾶσαν ῥαγάδα αὐτῶν, κατὰ μὲν διάνοιαν, ἐν ταῖς ψυχαῖς αὐτῶν καὶ ἐν ταῖς τοῦ σώματος αἰσθήσεσι τοῖς τε λογισμοῖς καὶ ταῖς διερρωγυίαις αὐτῶν διανοίαις, κατὰ δὲ τὴν πρόχειρον λέξιν, καθʼ ὅλης αὐτῶν τῆς χώρας, ὃ καὶ τίς οὐκ ἂν ἀποθαυμάσειεν, ὀφθαλμοῖς ὁρῶν τοὺς πολεμίους αὐτῶν πάντα τόπον τῆς Ἰουδαίας κατειληφότας, καὶ τούς γε ἀλλοφύλους καὶ είδωλολάτρας ἀνθρώπους έν πάσαις αὐτῶν πόλεσί τε καὶ χώραις ἀναπεπαυμένους; οὐ ταῦτα δὲ ἄρα μόνα διαθήσειν φησὶν αὐτοὺς ὁ λόγος, ἀλλὰ ξυρῷ τοῦ νενοημένου ἡμῖν βασιλέως Ἀσσυρίων τὴν κεφαλὴν αὐτῶν καὶ τὰς τρίχας τῶν ποδῶν καὶ τὸν πώγωνα, πάντα δηλαδὴ τὸν πάλαι περικείμενον αὐτοῖς κόσμον, ξυρήσειν.

kai anapausesthai tas eirēmenas dynameis phēsin en pharanxi kai en trōglais petrōn, eis te ta spēlaia kai eis pasan rhagada autōn, kata men dianoian, en tais psychais autōn kai en tais tou sōmatos aisthēsesi tois te logismois kai tais dierrōguiais autōn dianoiais, kata de tēn procheiron lexin, kathʼ holēs autōn tēs chōras, ho kai tis ouk an apothaumaseien, ophthalmois horōn tous polemious autōn panta topon tēs Ioudaias kateilēphotas, kai tous ge allophylous kai eidōlolatras anthrōpous en pasais autōn polesi te kai chōrais anapepaumenous? ou tauta de ara mona diathēsein phēsin autous ho logos, alla xyrǭ tou nenoēmenou hēmin basileōs Assyriōn tēn kephalēn autōn kai tas trichas tōn podōn kai ton pōgōna, panta dēladē ton palai perikeimenon autois kosmon, xyrēsein.

And it says that these powers would rest in ravines and in the holes of rocks, in the caves and in every cleft of theirs: in the deeper sense, in their souls, in the senses of the body, in their reasonings and their broken thoughts; in the plain wording, throughout their whole land. Who would not marvel at this, seeing with his own eyes their enemies occupying every place in Judea, and foreigners and idolaters settled in all their cities and districts? Nor does the oracle say that these alone will befall them, but that with the razor of the king of the Assyrians, as we have understood him, their head, the hair of their feet, and their beard—that is, all the adornment that formerly surrounded them—would be shaved off.

Isa 7:19–20 (allusion, high confidence)

Notes and citation

Summary: Hostile powers settle in Jewish souls and land alike, and Roman power strips away their glory.

Cite (SBL): Eusebius, Dem. ev. 7.1.79 (Dindorf 3:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-79). (abbreviation not yet checked)

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7.1.80Dindorf 3:437

κατὰ δὲ τὴν αὐτὴν ταύτην ἡμέραν καὶ κατὰ τὸν αὐτὸν χρόνον ἀπειλεῖ ἐν ἐσχάτῃ πενίᾳ τοῦ κατὰ θεὸν πλούτου καταστήσεσθαι αὐτοὺς, ὡς μὴ ἄρτων λογικῶν εὐπορεῖν, μήτε στερεᾶς καὶ πνευματικῆς τροφῆς, ἀγαπᾶν δὲ γάλακτι τρέφεσθαι τῷ νηπιώδει καὶ εἰσαγωγικῷ λόγῳ. ἔτι πρὸς τούτοις καὶ τὰς ἀμπέλους αὐτῶν εἰς χέρσον ἔσεσθαι.

kata de tēn autēn tautēn hēmeran kai kata ton auton chronon apeilei en eschatę̄ penią tou kata theon ploutou katastēsesthai autous, hōs mē artōn logikōn euporein, mēte stereas kai pneumatikēs trophēs, agapan de galakti trephesthai tǭ nēpiōdei kai eisagōgikǭ logǭ. eti pros toutois kai tas ampelous autōn eis cherson esesthai.

In this same day and at the same time he threatens that they will be brought to the utmost poverty of the riches that are according to God, so that they have no plenty of spiritual bread, nor of solid and spiritual food, but are content to be fed with milk, the infantile and introductory word. And besides this, that their vines will become waste land.

Heb 5:12–14 (echo, medium confidence)

Notes and citation

Summary: Spiritually, they will be reduced to milk, with no solid food, and their vineyard laid waste.

Cite (SBL): Eusebius, Dem. ev. 7.1.80 (Dindorf 3:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-80). (abbreviation not yet checked)

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7.1.81Dindorf 3:437–438

ἐπειδὴ γὰρ, ὡς ὁ αὐτὸς προφήτης φησὶν, ἔμεινεν ὁ γεωργὸς ἅμα καὶ δεσπότης αὐτῶν “τοῦ ποιῆσαι σταφυλὴν τὸν ἀμπελῶνα, ὁ δὲ ἐποίησεν ἀκάνθας, ” καὶ οὐ δικαιοσύνην, ἀλλὰ κραυγήν· διὸ καὶ ἀφαιρῶν τὸν φραγμὸν αὐτοῦ καὶ καθαιρῶν τὸν τοῖχον εἰς χέρσον καταστήσειν τὸν ἀμπελῶνα μαρτύρεται, καὶ τοῖς ἐχθροῖς παραδώσειν αὐτὸν, οὓς μετὰ βέλους καὶ τοξεύματος εἰσελεύσεσθαί φησιν ἐκεῖ τοὺς τὴν ἐξουσίαν εἰληφότας ὑπὸ τοῦ θεοῦ, τοῦ παραδόντος αὐτοῖς οὐκ ἀκρίτως, ἀλλʼ εὖ μάλα ἐν δίκῃ, ὅτι δὴ χέρσος καὶ ἄκανθα αὐτῶν γέγονε πᾶσα ἡ γῆ.

epeidē gar, hōs ho autos prophētēs phēsin, emeinen ho geōrgos hama kai despotēs autōn “tou poiēsai staphylēn ton ampelōna, ho de epoiēsen akanthas, ” kai ou dikaiosynēn, alla kraugēn; dio kai aphairōn ton phragmon autou kai kathairōn ton toichon eis cherson katastēsein ton ampelōna martyretai, kai tois echthrois paradōsein auton, hous meta belous kai toxeumatos eiseleusesthai phēsin ekei tous tēn exousian eilēphotas hypo tou theou, tou paradontos autois ouk akritōs, allʼ eu mala en dikę̄, hoti dē chersos kai akantha autōn gegone pasa hē gē.

For since, as the same prophet says, their cultivator and master waited for “the vineyard to produce grapes, but it produced thorns,” and not righteousness but a cry, he therefore testifies that, taking away its hedge and pulling down its wall, he will make the vineyard waste land and hand it over to the enemies. These, he says, will enter there with arrow and bow, having received the authority from God, who handed it over to them not without judgment but with full justice, because their whole land had become waste land and thorns.

Isa 5:2 (quotation, high confidence) · Isa 5:4–7 (allusion, high confidence) · Isa 7:24 (allusion, high confidence)

Notes and citation

Summary: Like the vineyard of Isaiah 5, Israel produced thorns and was handed over to enemies.

Cite (SBL): Eusebius, Dem. ev. 7.1.81 (Dindorf 3:437–438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-81). (abbreviation not yet checked)

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7.1.82Dindorf 3:438

διὰ τοῦτο γοῦν ἐπείπερ εἰς χέρσον καὶ ἄκανθαν αὐτοὶ ἑαυτοὺς κατέστησαν, εἰσελεύσονται, φησὶν, ἐκεῖ μετὰ βέλους καὶ τοξεύματος οἶ τὴν κατʼ αὐτῶν ἐξουσίαν εἰληφότες. μὴ θαύμαζε δʼ εἰ καὶ ταῦτα συνεσκιασμένως καὶ διʼ αἰνιγμάτων ἀποδέδοται.

dia touto goun epeiper eis cherson kai akanthan autoi heautous katestēsan, eiseleusontai, phēsin, ekei meta belous kai toxeumatos oi tēn katʼ autōn exousian eilēphotes. mē thaumaze dʼ ei kai tauta syneskiasmenōs kai diʼ ainigmatōn apodedotai.

For this reason, since they have made themselves waste land and thorns, there, he says, those who have received authority over them will enter with arrow and bow. Do not be surprised that these things too are given obscurely and in riddles.

Notes and citation

Summary: Because they became thorns, their enemies enter armed; the prophecy is veiled.

Cite (SBL): Eusebius, Dem. ev. 7.1.82 (Dindorf 3:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-82). (abbreviation not yet checked)

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7.1.83Dindorf 3:438

λέλεκται γοῦν ἤδη πρότερον ἡ αἰτία τῆς τοιαύτης οἰκονομίας τοῦ λόγου, βουληθέντος ἐπικρύψασθαι τὸν ἔσχατον τοῦ Ἰουδαίων ἔθνους ὄλεθρον, ὡς ἂν φυλάττοιτο παρʼ αὐτοῖς ἡ γραφὴ εἰς ἡμῶν τῶν ἐθνῶν βελτίωσίν τε καὶ ὠφέλειαν.

lelektai goun ēdē proteron hē aitia tēs toiautēs oikonomias tou logou, boulēthentos epikrypsasthai ton eschaton tou Ioudaiōn ethnous olethron, hōs an phylattoito parʼ autois hē graphē eis hēmōn tōn ethnōn beltiōsin te kai ōpheleian.

The reason for this arrangement of the oracle has already been given: it wished to conceal the final ruin of the Jewish nation, so that Scripture might be preserved among them for the betterment and benefit of us of the nations.

Notes and citation

Summary: The ruin of the Jews was veiled so that they would preserve the Scriptures for the gentiles.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 7.1.83 (Dindorf 3:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-83). (abbreviation not yet checked)

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7.1.84Dindorf 3:438

εἰ γοῦν ἀναφανδὸν αὐτοῖς μὲν ὄλεθρον, τοῖς δὲ ἔθνεσιν ἀγαθὰ προεκήρυττον αἱ προφητεῖαι, οὐδεὶς ἂν περὶ αὐτὰς ἐσπούδασε τῶν ἐκ περιτομῆς, ἀλλὰ ὡς αὑτοῖς ἐναντίας οὔσας καὶ ἐχθρὰς διέφθειραν ἂν αὐτὰς, καὶ οὐκέθʼ ἡμῖν τοῖς ἐξ ἐθνῶν παρῆν ταῖς τῶν προφητῶν περὶ τοῦ σωτῆρος ἡμῶν καὶ περὶ ἡμῶν αὐτῶν μαρτυρίαις χρήσασθαι.

ei goun anaphandon autois men olethron, tois de ethnesin agatha proekērytton hai prophēteiai, oudeis an peri autas espoudase tōn ek peritomēs, alla hōs hautois enantias ousas kai echthras diephtheiran an autas, kai oukethʼ hēmin tois ex ethnōn parēn tais tōn prophētōn peri tou sōtēros hēmōn kai peri hēmōn autōn martyriais chrēsasthai.

For if the prophecies had openly proclaimed ruin for them and good things for the nations, none of the circumcision would have taken care of them; they would have destroyed them as hostile and opposed to themselves, and we of the nations would no longer have been able to use the testimonies of the prophets about our Savior and about ourselves.

Notes and citation

Summary: Open prophecies of Jewish ruin would have led the Jews to destroy them.

Translated as written; the claim reflects Eusebius's apologetic argument.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 7.1.84 (Dindorf 3:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-84). (abbreviation not yet checked)

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7.1.85Dindorf 3:438

ἀλλὰ γὰρ τοσούτων ἐν τῇ τοῦ Ἐμμανουὴλ ἡμέρᾳ περὶ τὸ Ἰουδαίων ἔθνος γενησομένων κατὰ τὴν ἑτέραν ἑρμηνείαν, σπάνιός τις ἔσεσθαι λέγεται ὁ καταλειφθεὶς ἐξ αὐτῶν, περὶ οὗ φησιν ὁ ἀπόστολος “λεῖμμα κατʼ ἐκλογὴν χάριτος γέγονεν. ὃς δὴ θρέψει δάμαλιν βοῶν καὶ δύο πρόβατα, καὶ ἀπὸ τοῦ πλεῖστον ποιεῖν γάλα βούτυρον καὶ μέλι φάγεται.” τοιοῦτος δὲ ἡμῖν ἀπεδείχθη κατὰ τὴν δευτέραν ἀπόδοσιν πᾶς ὁ ἀποστολικὸς τῶν μαθητῶν χορὸς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.

alla gar tosoutōn en tę̄ tou Emmanouēl hēmerą peri to Ioudaiōn ethnos genēsomenōn kata tēn heteran hermēneian, spanios tis esesthai legetai ho kataleiphtheis ex autōn, peri hou phēsin ho apostolos “leimma katʼ eklogēn charitos gegonen. hos dē threpsei damalin boōn kai dyo probata, kai apo tou pleiston poiein gala boutyron kai meli phagetai.” toioutos de hēmin apedeichthē kata tēn deuteran apodosin pas ho apostolikos tōn mathētōn choros tou sōtēros hēmōn Iēsou Christou.

But while so many things would befall the Jewish nation in the day of Emmanuel according to the other interpretation, the one left from among them is said to be rare, of whom the apostle says: “A remnant has come to be according to the election of grace.” It is this remnant that “shall rear a heifer of the herd and two sheep, and because they yield abundant milk shall eat butter and honey.” We showed, according to the second explanation, that such is the whole apostolic choir of the disciples of our Savior Jesus Christ.

Rom 11:5 (quotation, high confidence) · Isa 7:21–22 (quotation, high confidence)

Notes and citation

Summary: The remnant who rears the heifer and sheep is the apostolic band.

Rom 11:5 is joined directly to Isa 7:21–22.

Cite (SBL): Eusebius, Dem. ev. 7.1.85 (Dindorf 3:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-85). (abbreviation not yet checked)

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7.1.86Dindorf 3:438–439

ὥσπερ δὲ ὁ καταλειφθεὶς οὗτος τοιοῦτος ἔσεσθαι προ- φητεύεται, οὕτως καὶ τῆς χώρας ἁπάσης τοῦ Ἰουδαίων ἔθνους τοῦ τε ἀμπελῶνος αὐτῶν εἰς χέρσον καὶ ἄκανθαν μεταβεβλημένου, καὶ διὰ ταῦτα τοῖς πολεμίοις παραδεδομένου, ἔμπαλιν ἐκ θατέρου μέρους πᾶν ὄρος ἀροτριώμενον ἀροτριαθήσεσθαι προφητεύεται. ἡγοῦμαι δὲ τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ἐκκλησίαν οὕτως αἰνίττεσθαι, περὶ ἧς καὶ αὐτός φησιν “οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη.” τὸ γὰρ ἐπηρμένον μετέωρόν τε καὶ ὑψιπετὲς τοῦ τῆς ἐκκλησίας πολιτεύματος ὄρος ἡγοῦμαι διὰ τούτων ἀνηγορεῦσθαι.

hōsper de ho kataleiphtheis houtos toioutos esesthai pro- phēteuetai, houtōs kai tēs chōras hapasēs tou Ioudaiōn ethnous tou te ampelōnos autōn eis cherson kai akanthan metabeblēmenou, kai dia tauta tois polemiois paradedomenou, empalin ek thaterou merous pan oros arotriōmenon arotriathēsesthai prophēteuetai. hēgoumai de tēn tou sōtēros hēmōn Iēsou Christou ekklēsian houtōs ainittesthai, peri hēs kai autos phēsin “ou dynatai polis krybēnai epanō orous keimenē.” to gar epērmenon meteōron te kai hypsipetes tou tēs ekklēsias politeumatos oros hēgoumai dia toutōn anēgoreusthai.

And just as this remnant is prophesied to be such, so, while the whole land of the Jewish nation and their vineyard are changed into waste land and thorns and for this reason handed over to the enemies, on the other side, conversely, every mountain that is plowed is prophesied to be plowed. I think the church of our Savior Jesus Christ is hinted at in this way, of which he himself says: “A city set on a mountain cannot be hidden.” For I think the lofty, elevated, and soaring constitution of the church is proclaimed here as a mountain.

Isa 7:25 (allusion, high confidence) · Matt 5:14 (quotation, high confidence)

Notes and citation

Summary: The plowed mountain is the church, the city set on a hill.

Cite (SBL): Eusebius, Dem. ev. 7.1.86 (Dindorf 3:438–439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-86). (abbreviation not yet checked)

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7.1.87Dindorf 3:439

τοῦτο δʼ οὖν, φησὶ, τὸ ὅρος ἀροτριώμενον ἀροτριαθήσεται, ὡς μὴ ἐπελθεῖν ἐκεῖ φόβον, ἀλλὰ καὶ εἰς τοσοῦτον αὐτὸ μεταβαλεῖσθαι ἀπὸ τῆς προτέρας ἐρημίας καὶ χέρσου καὶ ἀκάνθης, ὡς ἐπιτήδειον καταστῆναι εἰς βόσκημα προβάτου καὶ καταπάτημα βοός.

touto dʼ oun, phēsi, to horos arotriōmenon arotriathēsetai, hōs mē epelthein ekei phobon, alla kai eis tosouton auto metabaleisthai apo tēs proteras erēmias kai chersou kai akanthēs, hōs epitēdeion katastēnai eis boskēma probatou kai katapatēma boos.

This mountain, then, he says, will be plowed, so that no fear comes there; and it will be so changed from its former desolation, waste, and thorns that it becomes fit for pasture for sheep and a place trodden by oxen.

Isa 7:25 (quotation, high confidence)

Notes and citation

Summary: The church, once waste, becomes pasture for sheep and oxen.

Cite (SBL): Eusebius, Dem. ev. 7.1.87 (Dindorf 3:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-87). (abbreviation not yet checked)

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7.1.88Dindorf 3:439

καὶ πάρεστί γε ἐπιλογίσασθαι ὅπως ἡ τοῦ Χριστοῦ ἐκκλησία πάλαι οὖσα χέρσος καὶ ἄκανθα διὰ τῆς αὐτοῦ χάριτος εἰς τοσοῦτον ἤλασε μεταβολῆς ὥστε πόαν καὶ βοτάνην εὔθετον τῆς λογικῆς καρποφορίας ἐπὶ τοσοῦτον βλαστῆσαι ὡς καὶ τοὺς προβατώδεις καὶ ἁπλουστέρους ἀπολαύειν αὐτῆς δύνασθαι, τούς τε ἐν ἔξει τελειοτέρᾳ προβεβηκότας ἀροῦν καὶ γεωργεῖν αὐτὴν, βόας προσαγορευομένους, ὥσπερ οὖν τὸν θεῖον ἀπόστολον παιδεύοντα παρεστήσαμεν έν τῷ φάναι “μὴ τῶν βοῶν μέλει τῷ θεῷ; ἢ διʼ ὑμᾶς πάντως λέγει; διʼ ὑμᾶς γὰρ ἐγράφη ὅτι ὀφείλει ὁ ἀροτριῶν ἐπʼ ἐλπίδι ἀροτριᾶν καὶ ὁ ἀλοῶν ἐπʼ ἐλπίδι τοῦ μετἐχειν.”

kai paresti ge epilogisasthai hopōs hē tou Christou ekklēsia palai ousa chersos kai akantha dia tēs autou charitos eis tosouton ēlase metabolēs hōste poan kai botanēn eutheton tēs logikēs karpophorias epi tosouton blastēsai hōs kai tous probatōdeis kai haplousterous apolauein autēs dynasthai, tous te en exei teleioterą probebēkotas aroun kai geōrgein autēn, boas prosagoreuomenous, hōsper oun ton theion apostolon paideuonta parestēsamen en tǭ phanai “mē tōn boōn melei tǭ theǭ? ē diʼ hymas pantōs legei? diʼ hymas gar egraphē hoti opheilei ho arotriōn epʼ elpidi arotrian kai ho aloōn epʼ elpidi tou metechein.”

And one may consider how the church of Christ, formerly waste land and thorns, through his grace attained so great a change that grass and herbage suited to spiritual fruit-bearing sprang up so abundantly that the simpler, sheep-like people can enjoy it, while those who have advanced to a more perfect state plow and cultivate it, being called oxen, as we showed the divine apostle teaching when he said: “Is it for oxen that God cares? Or does he not speak entirely for your sake? For your sake it was written, that the plowman ought to plow in hope, and the thresher to thresh in hope of partaking.”

1 Cor 9:9–10 (quotation, high confidence)

Notes and citation

Summary: The church, once barren, now feeds the simple and is tilled by the mature, the “oxen” of Paul.

Eusebius's text reads “for your sake” where Paul has “for our sake.”

Notes on the original text

Digital text corrected (OCR garbled; OCR: σ for α): πσρεστήσαμεν → παρεστήσαμεν; ἑέ ἐλπίδι → ἐπʼ ἐλπίδι.

Cite (SBL): Eusebius, Dem. ev. 7.1.88 (Dindorf 3:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-88). (abbreviation not yet checked)

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7.1.89Dindorf 3:439–440

οὕτως ἡ πάλαι ἔρημος καὶ χέρσος μεταβέβληκε μετὰ τὴν τοῦ Χριστοῦ παρουσίαν, ὡς καὶ τοῖς οὕτως νενοημένοις βουσὶν εἰς τὴν κατάλληλον γεωργίαν ἐπιτηδείως ἔχειν. ἐπίστησον δὲ τίνα τρόπον ὑπὸ μίαν καὶ τὴν αὐτὴν διάνοιαν γένεσις ἐκ παρθένου προφητεύεται, καὶ κατὰ τὸ αὐτό φησιν ὁ λόγος τὴν μὲν πάλαι καρποφόρον γῆν τὸ πρὶν οὖσαν χιλίων σίκλων εἰς χέρσον ἔσεσθαι καὶ εἰς ἄκανθαν, πᾶσάν τε τὴν γῆν αὐτῶν διὰ τὸ γενέσθαι εἰς ἄκανθαν καὶ εἰς χέρσον παραδοθήσεσθαι τοῖς μετὰ βέλους καὶ τοξεύματος εἰσελευσομένοις· τοὐναντίον δὲ πείσεσθαι πᾶν ὄρος· ἀπὸ γοῦν τῆς προτέρας χέρσου καὶ ἀκάνθης μεταβαλεῖσθαι “εἰς βόσκημα καὶ καταπάτημα βοός, ” ὥστε αὐτὸ ἀροτριώμενον ἀροτριαθήσεσθαι καὶ μὴ ἐπελεύσεσθαι ἐκεῖ φόβον.

houtōs hē palai erēmos kai chersos metabeblēke meta tēn tou Christou parousian, hōs kai tois houtōs nenoēmenois bousin eis tēn katallēlon geōrgian epitēdeiōs echein. epistēson de tina tropon hypo mian kai tēn autēn dianoian genesis ek parthenou prophēteuetai, kai kata to auto phēsin ho logos tēn men palai karpophoron gēn to prin ousan chiliōn siklōn eis cherson esesthai kai eis akanthan, pasan te tēn gēn autōn dia to genesthai eis akanthan kai eis cherson paradothēsesthai tois meta belous kai toxeumatos eiseleusomenois; tounantion de peisesthai pan oros; apo goun tēs proteras chersou kai akanthēs metabaleisthai “eis boskēma kai katapatēma boos, ” hōste auto arotriōmenon arotriathēsesthai kai mē epeleusesthai ekei phobon.

So the land that was formerly desert and waste has been changed after Christ's coming, so as to be suitable for cultivation by those whom we have understood as oxen. Note how, in one and the same meaning, birth from a virgin is prophesied, and at the same time the oracle says that the land formerly fruitful, once worth a thousand shekels, will become waste land and thorns, and that their whole land, because it has become thorns and waste, will be handed over to those who will enter with arrow and bow; while every mountain will experience the opposite, being changed from its former waste and thorns “into pasture and a place trodden by oxen,” so that it is plowed and no fear comes there.

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

Notes and citation

Summary: The same prophecy joins the virgin birth, the ruin of the Jewish land, and the flourishing of the church.

Cite (SBL): Eusebius, Dem. ev. 7.1.89 (Dindorf 3:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-89). (abbreviation not yet checked)

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7.1.90Dindorf 3:440

διʼ ὧν σαφῶς ἡγοῦμαι σημαίνεσθαι τὴν τοῦ σωτῆρος ἡμῶν ἐκ παρθένου γένεσιν, καὶ τὰ μετὰ ταύτην ὁμοῦ καὶ ἀθρόως Ἰουδαίοις τε καὶ τοῖς λοιποῖς ἔθνεσι συμβεβηκότα, τὴν γοῦν ἐκατέρων τῶν ταγμάτων εἰς τοὐναντίον μεταβολὴν ἡ προφητεία παρίστησιν, τοῦ μὲν Ἰουδαίων ἔθνους τὴν ἀπὸ τῶν κρειττόνων ἐπὶ τὸ χεῖρον, τῆς δὲ ἐξ ἐθνῶν ἐκκλησίας τὴν ἀπὸ τῆς πάλαι ἐρημίας ἐπὶ τὴν κατὰ θεὸν καρποφορίαν, ἅπερ, καθʼ ἔνα καὶ τὸν αὐτὸν καιρὸν τῆς τοῦ Ἐμμανουὴλ ἐπιφανείας ἐπιτελεσθήσεσθαι προφητευθέντα, ταῖς προρρήσεσιν ἀκολούθως οὐκ ἄλλοτε ἢ μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν τέλος εἰληφότα δείκνυται, διά τε τῶν ἐμφανῶς εἰρημένων κατὰ Ἰουδαίους πραγμάτων καὶ διὰ τῆς ἐξ ἐθνῶν ἐκκλησίας.

diʼ hōn saphōs hēgoumai sēmainesthai tēn tou sōtēros hēmōn ek parthenou genesin, kai ta meta tautēn homou kai athroōs Ioudaiois te kai tois loipois ethnesi symbebēkota, tēn goun ekaterōn tōn tagmatōn eis tounantion metabolēn hē prophēteia paristēsin, tou men Ioudaiōn ethnous tēn apo tōn kreittonōn epi to cheiron, tēs de ex ethnōn ekklēsias tēn apo tēs palai erēmias epi tēn kata theon karpophorian, haper, kathʼ ena kai ton auton kairon tēs tou Emmanouēl epiphaneias epitelesthēsesthai prophēteuthenta, tais prorrēsesin akolouthōs ouk allote ē meta tēn tou sōtēros hēmōn parousian telos eilēphota deiknytai, dia te tōn emphanōs eirēmenōn kata Ioudaious pragmatōn kai dia tēs ex ethnōn ekklēsias.

By these words I think are clearly signified the birth of our Savior from a virgin and what happened after it, all at once, to the Jews and to the other nations. The prophecy sets forth the change of each group into its opposite: of the Jewish nation from better to worse, and of the church of the nations from its former desolation to fruitfulness toward God. These things, prophesied to be fulfilled in one and the same time of Emmanuel's appearing, are shown, in accordance with the predictions, to have reached fulfillment at no other time than after our Savior's coming, both through the events that plainly befell the Jews and through the church of the nations.

Notes and citation

Summary: The reversal of Jews and gentiles, foretold for Emmanuel's time, was fulfilled only after Christ came.

Cite (SBL): Eusebius, Dem. ev. 7.1.90 (Dindorf 3:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-90). (abbreviation not yet checked)

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7.1.91Dindorf 3:440–441

εἰ μὲν γὰρ μετὰ τὴν παρουσίαν τοῦ σωτῆρος ἡμῶν, αὐτοῦ δὴ Ἰησοῦ τοῦ Χριστοῦ, μὴ πέπαυτο βασιλευομένη ἡ τῶν Δαμασκηνῶν ἀρχὴ καὶ τῶν Ἰουδαίων, καὶ εἰ μὴ ἐν ὄψεσιν ἡμῖν αὐτοῖς νῦν θεωρεῖται καταλελειμμένη ὑπʼ αὐτῶν ἡ γῇ, καὶ ὑπʼ ἐθνῶν ἀλλοφύλων καὶ εἰδωλολατρῶν τούτοις εἰ μὴ γέγονεν εἰς χέρσου καὶ ἄκανθαν πᾶσα ἡ πάλαι σεμνοτάτη αὐτοῦ δὴ τοῦ ἱεροῦ αὐτῶν ἁγιάσματος ὥρα, καὶ εἰ μὴ εἰδωλολάτραι ἀκάθαρτοι ἄνδρες, οἵ τε πολέμιοι αὐτῶν μετὰ βέλους καὶ τοξεύματος ἐπελθόντες, ὑπʼ αὐτοῦ γε τοῦ κυρίου παρορμηθέντες ἐκ τῆς ἀλλοδαπῆς ἐληλύθασιν, ἀνεπαύσαντό τε ἐν ταῖς χώραις αὑτῶν πάντα τόπον καὶ πάσας τὰς πόλεις αὐτῶν ἰδιοποιησάμενοι· καὶ ἔμπαλιν, εἰ μὴ ἀπὸ χέρσου καὶ ἀκάνθης τῆς πρὶν ἀγεωργίας διὰ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας μεταβαλόντα πάντα τὰ εἰς αὐτὸν πεπιστευκότα ἔθνη τὴν εὐσεβῆ καὶ κατὰ θεὸν λογικὴν ἀπείληφε καρποφορίαν· καὶ ἐπὶ τούτοις, εἰ μὴ ὀφθαλμοῖς τὸν Χριστὸν ἰδόντες οὐκ ἐπίστευσαν, καὶ διδάσκοντος ἀκούσαντες εἰ μὴ παρήκουσαν, καὶ εἰ μὴ τὰ λοιπὰ τῆς προφητείας ἐναργέστατα τέλους τυχόντα ἀπὸ τῶν χρόνων Ἰησοῦ τοῦ σωτῆρος ἡμῶν δείκνυται, οὐκ ἂν εἴη αὐτὸς ὁ προφητευόμενος.

ei men gar meta tēn parousian tou sōtēros hēmōn, autou dē Iēsou tou Christou, mē pepauto basileuomenē hē tōn Damaskēnōn archē kai tōn Ioudaiōn, kai ei mē en opsesin hēmin autois nyn theōreitai kataleleimmenē hypʼ autōn hē gę̄, kai hypʼ ethnōn allophylōn kai eidōlolatrōn toutois ei mē gegonen eis chersou kai akanthan pasa hē palai semnotatē autou dē tou hierou autōn hagiasmatos hōra, kai ei mē eidōlolatrai akathartoi andres, hoi te polemioi autōn meta belous kai toxeumatos epelthontes, hypʼ autou ge tou kyriou parormēthentes ek tēs allodapēs elēlythasin, anepausanto te en tais chōrais hautōn panta topon kai pasas tas poleis autōn idiopoiēsamenoi; kai empalin, ei mē apo chersou kai akanthēs tēs prin ageōrgias dia tēs tou sōtēros hēmōn didaskalias metabalonta panta ta eis auton pepisteukota ethnē tēn eusebē kai kata theon logikēn apeilēphe karpophorian; kai epi toutois, ei mē ophthalmois ton Christon idontes ouk episteusan, kai didaskontos akousantes ei mē parēkousan, kai ei mē ta loipa tēs prophēteias enargestata telous tychonta apo tōn chronōn Iēsou tou sōtēros hēmōn deiknytai, ouk an eiē autos ho prophēteuomenos.

For if, after the coming of our Savior, Jesus Christ himself, the rule of Damascus and of the Jews had not ceased to be governed by kings; if the land were not now seen before our own eyes abandoned by them; if the whole region of their holy sanctuary, once most revered, had not become waste land and thorns through foreign and idolatrous nations; if unclean idolaters and their enemies had not come from abroad with arrow and bow, urged on by the Lord himself, and rested in their lands, making every place and all their cities their own; and conversely, if all the nations that believed in him had not been changed from the waste and thorns of their former lack of cultivation, through our Savior's teaching, and received a godly and spiritual fruitfulness according to God; and besides this, if they had not failed to believe when they saw Christ with their eyes, nor failed to heed when they heard him teach; and if the rest of the prophecy were not shown to have been most plainly fulfilled from the times of Jesus our Savior—then he would not be the one prophesied.

Notes and citation

Summary: If all these fulfillments had not followed Jesus' coming, he would not be the one foretold.

Notes on the original text

Digital text corrected (repeated syllable): ἁγιάσματος σματος → ἁγιάσματος.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.91 (Dindorf 3:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-91). (abbreviation not yet checked)

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7.1.92Dindorf 3:441

εἰ δὲ καὶ τυφλῷ, ὥς φασι, δῆλα τὰ τῶν λόγων ἀποτελέσματα, οὐκ ἄλλοτε ἢ ἀπὸ τῶν χρόνων τῆς ἐπιφανείας αὐτοῦ πεπληρωμένα, τί χρὴ λοιπὸν καὶ περὶ τῆς ἐκ παρθένου γενέσεως αὐτοῦ ἀμφιβόλως ἔχειν, οὐχὶ δὲ εὐγνώμονι λογισμῷ ἀπὸ τῶν εἰσέτι νῦν ὁρωμένων καὶ τὴν καταρχὴν τῶν πραγμάτων πιστοῦσθαι; ὁρώμενα δὲ εἰσέτι νῦν τίνα ἂν εἴη ἀλλʼ ἢ ἡ Ἰουδαίων εἰς αὐτὸν ἀπιστία, ἐναργῶς κατὰ τὸν χρησμὸν πληρουμένη τὸν φάσκοντα “ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε·

ei de kai typhlǭ, hōs phasi, dēla ta tōn logōn apotelesmata, ouk allote ē apo tōn chronōn tēs epiphaneias autou peplērōmena, ti chrē loipon kai peri tēs ek parthenou geneseōs autou amphibolōs echein, ouchi de eugnōmoni logismǭ apo tōn eiseti nyn horōmenōn kai tēn katarchēn tōn pragmatōn pistousthai? horōmena de eiseti nyn tina an eiē allʼ ē hē Ioudaiōn eis auton apistia, enargōs kata ton chrēsmon plēroumenē ton phaskonta “akoę̄ akousete, kai ou mē synēte, kai blepontes blepsete, kai ou mē idēte;

But if, as the saying goes, the fulfillments of the words are plain even to a blind man, having been completed at no other time than from the time of his appearing, why should one still be doubtful about his birth from a virgin, instead of confirming, with fair-minded reasoning, the beginning of the events from what is still seen now? And what is still seen now, if not the Jews' unbelief in him, plainly fulfilled according to the oracle which says: “You will hear with hearing and not understand, and seeing you will see and not perceive;

Isa 6:9 (quotation, high confidence)

Notes and citation

Summary: The visible fulfillments, beginning with Jewish unbelief, should persuade one of the virgin birth.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.92 (Dindorf 3:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-92). (abbreviation not yet checked)

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7.1.93Dindorf 3:441–442

ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, ” καὶ ἡ πολιορκία τῆς Ἰερουσαλὴμ, καὶ τοῦ πάλαι αὐτῶν ἁγιάσματος ἡ παντελὴς ἐρήμωσις, τῶν τε ἀλλοφύλων ἐθνῶν ἐπὶ τῆς χώρας αὐτῶν κατοί- κησις μετὰ κέντρων αὐτοὺς, τοῦτʼ ἔστι μετὰ σκληρῶν ἐπιταγμάτων, καταδουλουμένων, (τοῦτο γὰρ ἐδήλου τῶν μυιῶν καὶ τῶν μελιττῶν τὰ παραδείγματα) καὶ ἐπὶ πᾶσιν ἡ τῶν ἐθνῶν ἀπὸ τῆς προτέρας ἐρημίας εἰς τὴν κατὰ θεὸν γεωργίαν μεταβολή;

epachynthē gar hē kardia tou laou toutou, ” kai hē poliorkia tēs Ierousalēm, kai tou palai autōn hagiasmatos hē pantelēs erēmōsis, tōn te allophylōn ethnōn epi tēs chōras autōn katoi- kēsis meta kentrōn autous, toutʼ esti meta sklērōn epitagmatōn, katadouloumenōn, (touto gar edēlou tōn muiōn kai tōn melittōn ta paradeigmata) kai epi pasin hē tōn ethnōn apo tēs proteras erēmias eis tēn kata theon geōrgian metabolē?

for the heart of this people has grown fat”; and the siege of Jerusalem, the complete desolation of their former sanctuary, the settling of foreign nations in their land, enslaving them with goads, that is, with harsh commands (for this is what the examples of the flies and bees showed); and above all the change of the nations from their former desolation to cultivation according to God?

Isa 6:10 (quotation, high confidence)

Notes and citation

Summary: The siege of Jerusalem, the sanctuary's ruin, foreign occupation, and the gentiles' conversion are all visible fulfillments.

Notes on the original text

Digital text corrected (OCR: ε for ι; repeated syllable): ἐδήλου λοῦ τῶν → ἐδήλου τῶν; ἐρημέας → ἐρημίας.

Cite (SBL): Eusebius, Dem. ev. 7.1.93 (Dindorf 3:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-93). (abbreviation not yet checked)

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7.1.94Dindorf 3:442

ταῦτα δὴ οὖν ὀφθαλμοῖς ὁρώμενα τίς οὐκ ἂν ἐκπλαγείη θαυμάσας; τίς δὲ οὐ θείαν ὡς ἀληθῶς ὁμολογήσειεν ἂν τὴν πρόρρησιν, ἀκούων ἄνωθεν πρὸ χιλίων ὅλων ἐτῶν ἐν βίβλοις ἀποκείμενα ταῦτα καὶ μελετώμενα, οὐ μὴν ἄλλοτε εἰς τέλος ἀχθέντα ἢ μετὰ τὴν τοῦ σω- τηρὸς ἡμῶν παρουσίαν; εἰ δὴ οὖν θαυμάσιος ἡ πρόρρησις, καὶ ἔτι θαυμασιωτέρα καὶ ὑπὲρ πάντα λόγον ἡ τῆς προρρήσεως ἔκβασις, τί δεῖ ἀπιστεῖν εἰ καὶ ἡ πρώτη τοῦ προφητευομένου πάροδος παράδοξον καὶ ὑπὲρ πᾶσαν ἀνθρώπου φύσιν τὴν τῆς γενέσεως καταβολὴν εἴληχεν, ὁπότε καὶ ἡ τῶν λοιπῶν θαυμάτων ἐναργὴς ὄψις οὐχ ἥττων οὖσα ἀπὸ τῆς γενέσεως αὐτοῦ βιάζεται καὶ τὴν τῶν ἄλλων τῶν κατʼ αὐτὸν πραχθέντων ἀποδέχεσθαι μαρτυρίαν; ἀλλὰ γὰρ τούτοις ἐξῆς μετὰ τὸ εἰς βόσκημα προβάτου καὶ καταπάτημα βοός” συνῆπται δευτέρα τις πρόρρησις συγγενὴς τῇ προτεθειμένῃ, ἀρχομένη ἀπὸ τοῦ “ καὶ εἶπε κύριος πρός με, λάβε σεαυτῷ τόμον, ” ἣν καὶ αὐτὴν ἐκθέμενοι φέρε διασκοπήσωμεν. Ἀπὸ τοῦ αὐτοῦ.

tauta dē oun ophthalmois horōmena tis ouk an ekplageiē thaumasas? tis de ou theian hōs alēthōs homologēseien an tēn prorrēsin, akouōn anōthen pro chiliōn holōn etōn en biblois apokeimena tauta kai meletōmena, ou mēn allote eis telos achthenta ē meta tēn tou sō- tēros hēmōn parousian? ei dē oun thaumasios hē prorrēsis, kai eti thaumasiōtera kai hyper panta logon hē tēs prorrēseōs ekbasis, ti dei apistein ei kai hē prōtē tou prophēteuomenou parodos paradoxon kai hyper pasan anthrōpou physin tēn tēs geneseōs katabolēn eilēchen, hopote kai hē tōn loipōn thaumatōn enargēs opsis ouch hēttōn ousa apo tēs geneseōs autou biazetai kai tēn tōn allōn tōn katʼ auton prachthentōn apodechesthai martyrian? alla gar toutois exēs meta to eis boskēma probatou kai katapatēma boos” synēptai deutera tis prorrēsis syngenēs tę̄ protetheimenę̄, archomenē apo tou “ kai eipe kyrios pros me, labe seautǭ tomon, ” hēn kai autēn ekthemenoi phere diaskopēsōmen. Apo tou autou.

Who would not be amazed and marvel, seeing these things with his eyes? Who would not confess the prediction to be truly divine, hearing that these things had been laid up in books and studied from a full thousand years before, yet were brought to fulfillment at no other time than after our Savior's coming? If the prediction is wonderful, and its outcome still more wonderful and beyond all reason, why disbelieve that the first entrance of the one prophesied also received a beginning of birth that was extraordinary and beyond all human nature, when the clear sight of his other wonders, no less than that of his birth, compels us to accept also the testimony about the other things he did? But after “pasture for sheep and a place trodden by oxen” a second prophecy is joined, akin to the one set out, beginning with “And the Lord said to me, Take for yourself a volume.” Let us set this out too and examine it. From the same.

Isa 7:25 (quotation, high confidence) · Isa 8:1 (quotation, high confidence)

Notes and citation

Summary: The wonderful fulfillment makes the miraculous birth credible; Eusebius turns to Isaiah 8.

Notes on the original text

Digital text corrected (words run together): τοῦαὐτοῦ → τοῦ αὐτοῦ.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.94 (Dindorf 3:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-94). (abbreviation not yet checked)

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7.1.95Dindorf 3:442–443

“Καὶ εἶπε κύριος πρός με, λάβε σεαυτῷ τόμον καινοῦ μεγάλου, καὶ γράψον εἰς αὐτὸν γραφίδι ἀνθρώπου τοῦ ὀξέως προνομὴν ποιῆσαι σκύλων· πάρεστι γάρ· καὶ μάρτυράς μοι ποίησον πιστοὺς ἀνθρώπους, τὸν Οὐρίαν τὸν ἱερέα καὶ Ζαχαρίαν υἱὸν Βαραχίου. καὶ προσῆλθον πρὸς τὴν προφῆτιν, καὶ ἐν γαστρὶ ἔλαβε καὶ ἔτεκεν υἱόν. καὶ εἶπε κύριός μοι, κάλεσον τὸ ὄνομα αὐτοῦ, ταχέως σκύλευσον, ὀξέως προνόμευσον, διότι πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα λήψεται δύναμιν Δαμάσκου, καὶ τὰ σκῦλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων.”

“Kai eipe kyrios pros me, labe seautǭ tomon kainou megalou, kai grapson eis auton graphidi anthrōpou tou oxeōs pronomēn poiēsai skylōn; paresti gar; kai martyras moi poiēson pistous anthrōpous, ton Ourian ton hierea kai Zacharian huion Barachiou. kai prosēlthon pros tēn prophētin, kai en gastri elabe kai eteken huion. kai eipe kyrios moi, kaleson to onoma autou, tacheōs skyleuson, oxeōs pronomeuson, dioti prin ē gnōnai to paidion kalein patera ē mētera lēpsetai dynamin Damaskou, kai ta skyla Samareias enanti basileōs Assyriōn.”

“And the Lord said to me, Take for yourself a volume of a new, large book, and write in it with a man's pen: To make swift spoil of plunder, for it is at hand. And make me faithful men witnesses, Uriah the priest and Zechariah son of Barachiah. And I went in to the prophetess, and she conceived and bore a son. And the Lord said to me, Call his name: Plunder quickly, spoil swiftly. For before the child knows how to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of the Assyrians.”

Isa 8:1–4 (quotation, high confidence)

Notes and citation

Summary: Isaiah 8:1–4: the prophetess bears a son named “Plunder quickly, spoil swiftly.”

Isa 8:1–4 in the Septuagint wording.

Cite (SBL): Eusebius, Dem. ev. 7.1.95 (Dindorf 3:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-95). (abbreviation not yet checked)

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7.1.96Dindorf 3:443

Ἔχεται τῆς προτεταγμένης καὶ ἡ παροῦσα προφητεία ἡ γὰρ ἐκεῖσε παρθένος, ἡ τὸν μεθʼ ἡμῶν θεὸν τίκτειν λεγομένη, προφῆτις ἐπὶ τοῦ παρόντος ὠνόμασται. ζητουμένου δὲ πόθεν ἄρα συλλήψεται ἀπειρόγαμος οὖσα, τοῦτο νῦν ὁ λόγος διδάσκει” καὶ προσῆλθον” λέγων ‘πρὸς τὴν προφῆτιν, καὶ ἐν γαστρὶ ἔλαβε καὶ ἔτεκεν υἱόν.”

Echetai tēs protetagmenēs kai hē parousa prophēteia hē gar ekeise parthenos, hē ton methʼ hēmōn theon tiktein legomenē, prophētis epi tou parontos ōnomastai. zētoumenou de pothen ara syllēpsetai apeirogamos ousa, touto nyn ho logos didaskei” kai prosēlthon” legōn ‘pros tēn prophētin, kai en gastri elabe kai eteken huion.”

The present prophecy is linked to the one set out before. For the virgin there, who is said to bear God with us, is here called the prophetess. And since it is asked how she would conceive, having known no marriage, the oracle now teaches this, saying: “And I went in to the prophetess, and she conceived and bore a son.”

Isa 8:3 (quotation, high confidence)

Notes and citation

Summary: The prophetess of Isaiah 8 is the virgin of Isaiah 7.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.96 (Dindorf 3:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-96). (abbreviation not yet checked)

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7.1.97Dindorf 3:443

ἀκουστέον δὲ ταῦτα ὡς ἐξ ἁγίου πνεύματος, ὑφʼ οὗ θεοφορούμενος ὁ προφήτης ἐθέσπιζεν. αὐτὸ δὴ οὖν τὸ πνεῦμα τὸ ἅγιον προσεληλυθέναι ὁμολογεῖ τῇ προφήτιδι· ὃ καὶ σαφῶς πεπλήρωται ἐπὶ τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ γενέσεως ὅτε ἀπεστάλη ἄγγελος Γαβριὴλ ὑπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας, ᾗ ὄνομα Ναζαρὲθ, πρὸς παρθένον μεμνηστευμένην ἀνδρὶ, ᾧ ὄνομα Ἰωσὴφ, ἐξ οἴκου καὶ πατριᾶς Δαβίδ.” ᾗ καὶ εἶπε ‘χαῖρε κεχαριτωμένη, ὁ κύριος μετὰ σοῦ, εὐλογημένη σὺ ἐν γυναιξί.”

akousteon de tauta hōs ex hagiou pneumatos, hyphʼ hou theophoroumenos ho prophētēs ethespizen. auto dē oun to pneuma to hagion proselēlythenai homologei tę̄ prophētidi; ho kai saphōs peplērōtai epi tēs tou sōtēros hēmōn Iēsou Christou geneseōs hote apestalē angelos Gabriēl hypo tou theou eis polin tēs Galilaias, hę̄ onoma Nazareth, pros parthenon memnēsteumenēn andri, hǭ onoma Iōsēph, ex oikou kai patrias Dabid.” hę̄ kai eipe ‘chaire kecharitōmenē, ho kyrios meta sou, eulogēmenē sy en gynaixi.”

These words must be heard as spoken from the Holy Spirit, by whom the prophet was inspired when he prophesied. So it confesses that the Holy Spirit himself came to the prophetess. This was clearly fulfilled at the birth of our Savior Jesus Christ, when “the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house and family of David,” and he said to her: “Hail, favored one, the Lord is with you; blessed are you among women.”

Luke 1:26–28 (quotation, high confidence) · Luke 2:4 (echo, medium confidence)

Notes and citation

Summary: The one who “went in to the prophetess” is the Holy Spirit, fulfilled at the Annunciation.

Eusebius reads the prophet's “I” in Isa 8:3 as the voice of the Holy Spirit speaking through him. “Of the house and family of David” combines Luke 1:27 and 2:4.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.97 (Dindorf 3:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-97). (abbreviation not yet checked)

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7.1.98Dindorf 3:443–444

καὶ πάλιν μὴ φοβοῦ· εὗρες γὰρ χάριν παρὰ τῷ θεῷ. καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν.” εἰπούσης τε τῆς Μάριας “πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; ἀπεκρίνατο, πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοί. διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ.

kai palin mē phobou; heures gar charin para tǭ theǭ. kai idou syllēpsę̄ en gastri kai texę̄ huion, kai kaleseis to onoma autou Iēsoun.” eipousēs te tēs Marias “pōs estai touto, epei andra ou ginōskō? apekrinato, pneuma hagion epeleusetai epi se, kai dynamis hypsistou episkiasei soi. dio kai to gennōmenon hagion klēthēsetai huios theou.

And again: “Do not be afraid, for you have found favor with God. And behold, you will conceive in the womb and bear a son, and you shall call his name Jesus.” And when Mary said, “How will this be, since I do not know a man?” he answered: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God.”

Luke 1:30–31 (quotation, high confidence) · Luke 1:34–35 (quotation, high confidence)

Notes and citation

Summary: Gabriel explains that the Holy Spirit will come upon Mary.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.98 (Dindorf 3:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-98). (abbreviation not yet checked)

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7.1.99Dindorf 3:444

ἐν μὲν τῇ πρὸ ταύτης προφητείᾳ ἅμα τῇ γενέσει τοῦ Ἐμμανουῆλ, πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακὸν, ἐλέγετο ἐγκαταλειφθήσεσθαι τὴν γῆν ἀπὸ τῶν πολιορκούντων αὐτὴν δυεῖν βασιλέων, ἑνὸς μὲν τοῦ τῆς Σαμαρείας, θατέρου δὲ τοὐ τῆς Δαμάσκου· ἐπὶ δὲ τῆς παρούσης, πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα λήψεται δύναμιν Δαμάσκου καὶ τὰ σκῦλα Σαμαρείας· ὣν καὶ πρόσθεν καταλυθήσεσθαι τοὺς βασιλέας ἐπὶ τῇ γενέσει τοῦ Ἐμμανουῆλ ἐθέσπιζεν.

en men tę̄ pro tautēs prophēteią hama tę̄ genesei tou Emmanouēl, prin ē gnōnai to paidion agathon ē kakon, elegeto enkataleiphthēsesthai tēn gēn apo tōn poliorkountōn autēn dyein basileōn, henos men tou tēs Samareias, thaterou de tou tēs Damaskou; epi de tēs parousēs, prin ē gnōnai to paidion kalein patera ē mētera lēpsetai dynamin Damaskou kai ta skyla Samareias; hōn kai prosthen katalythēsesthai tous basileas epi tę̄ genesei tou Emmanouēl ethespizen.

In the prophecy before this it was said that together with Emmanuel's birth, before the child knew good or evil, the land would be abandoned by the two kings who besieged it, one of Samaria and the other of Damascus. In the present one it says: before the child knows how to call father or mother, he shall take the power of Damascus and the spoils of Samaria—whose kings it had earlier foretold would be overthrown at Emmanuel's birth.

Isa 7:16 (allusion, high confidence) · Isa 8:4 (quotation, high confidence)

Notes and citation

Summary: Both prophecies link the child's birth with the defeat of Damascus and Samaria.

Cite (SBL): Eusebius, Dem. ev. 7.1.99 (Dindorf 3:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-99). (abbreviation not yet checked)

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7.1.100Dindorf 3:444

αἰσθητῶς μὲν οὖν ἐν ἡμέραις Ἄχαζ βασιλέως Ἰούδα, καὶ κατʼ αὐτὸν Ἡσαΐαν τὸν προφήτην, δύο βασιλεῖς ἐκ συνθήκης τοὺς ὑπὸ τοῖς διαδόχοις Δαβὶδ βασιλευομένους ἐπολιόρκουν, ὡς ἤδη πρότερον δεδήλωται· ὁ μὲν ἐπὶ τῆς Δαμάσκου τῶν εἰδωλολατρῶν ἐθνῶν βασιλεὺς, ὁ δὲ τοῦ πλήθους τῶν Ἰουδαίων, ἐν τῇ καλουμένῃ Σαμαρείᾳ πόλει τῆς Παλαιστίνης, ἣν Σεβαστὴν οἶ καθʼ ἡμᾶς ὀνομάζουσι ’ περὶ ὧν ὁ θεὸς διὰ τοῦ προφήτου τῷ Ἄχαζ εἶπε “ μὴ φοβοῦ, μηδὲ ἡ ψυχή σου ἀσθενείτω ἀπὸ τῶν δύο ξύλων, τῶν δαλῶν τῶν καπνιζομένων τούτων. “

aisthētōs men oun en hēmerais Achaz basileōs Iouda, kai katʼ auton Hēsaïan ton prophētēn, dyo basileis ek synthēkēs tous hypo tois diadochois Dabid basileuomenous epoliorkoun, hōs ēdē proteron dedēlōtai; ho men epi tēs Damaskou tōn eidōlolatrōn ethnōn basileus, ho de tou plēthous tōn Ioudaiōn, en tę̄ kaloumenę̄ Samareią polei tēs Palaistinēs, hēn Sebastēn oi kathʼ hēmas onomazousi ’ peri hōn ho theos dia tou prophētou tǭ Achaz eipe “ mē phobou, mēde hē psychē sou astheneitō apo tōn dyo xylōn, tōn dalōn tōn kapnizomenōn toutōn. “

Literally, in the days of Ahaz king of Judah, and in the time of Isaiah the prophet, two kings by agreement besieged those ruled by the successors of David, as was shown before: the king of the idolatrous nations over Damascus, and the king of the mass of the Jews in the city called Samaria in Palestine, which people in our time name Sebaste. Concerning them God said to Ahaz through the prophet: “Do not fear, and let not your soul be faint because of these two tails of smoking firebrands.”

Isa 7:4 (quotation, high confidence)

Notes and citation

Summary: Literally, the kings of Damascus and Samaria besieged Judah under Ahaz, and God told him not to fear.

Isa 7:4, Septuagint wording (“two logs, these smoking firebrands”).

Notes on the original text

Digital text corrected (repeated word and words run together): ἐν ἐν ἡμέραις Ἄχαζβασιλέως → ἐν ἡμέραις Ἄχαζ βασιλέως.

Cite (SBL): Eusebius, Dem. ev. 7.1.100 (Dindorf 3:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-100). (abbreviation not yet checked)

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7.1.101Dindorf 3:444

καὶ τὴν ἀπώλειάν γε τῶν ἀνδρῶν αὐτίκα μάλα καὶ οὐκ εἰς μακρὸν ἔσεσθαι εἰπὼν, ἐξῆς προφητεύει ὡς ἐπὶ τῇ τοῦ μεθʼ ἡμῶν ἐσομένου θεοῦ γενέσει πάμπαν ἀμφοτέρων σβεσθήσεται καὶ καταλυθήσεται ἔται ἡ βασιλεία.

kai tēn apōleian ge tōn andrōn autika mala kai ouk eis makron esesthai eipōn, exēs prophēteuei hōs epi tę̄ tou methʼ hēmōn esomenou theou genesei pampan amphoterōn sbesthēsetai kai katalythēsetai etai hē basileia.

And having said that the destruction of these men would come very soon and not long after, he goes on to prophesy that at the birth of the one who would be God with us the kingdom of both would be completely extinguished and abolished.

Notes and citation

Summary: The two kings' kingdoms would end at Emmanuel's birth.

The Greek ends with a stray “ἔται,” apparently a leftover of ἔσται; it does not affect the sense.

Cite (SBL): Eusebius, Dem. ev. 7.1.101 (Dindorf 3:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-101). (abbreviation not yet checked)

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7.1.102Dindorf 3:444–445

δείκνυμεν δὲ ἀπὸ τῆς ἱστορίας ὡς μέχρι τῶν χρόνων τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ χριστοῦ παρουσίας διαμεμένηκεν ἥ τε τῶν Ἰουδαίων καὶ Δαμασκηνῶν βασιλεία, μετὰ δὲ τὴν εἰς πάντας ἀνθρώπους ἐπιφάνειαν αὐτοῦ ἀκολούθως τῇ προρρήσει διαλελοίπασι, τῆς Ρωμαίων μοναρχίας ἐπικρατησάσης σὺν τῷ τοῦ σωτῆρος ἡμῶν κηρύγματι.

deiknymen de apo tēs historias hōs mechri tōn chronōn tēs tou sōtēros hēmōn Iēsou tou christou parousias diamemenēken hē te tōn Ioudaiōn kai Damaskēnōn basileia, meta de tēn eis pantas anthrōpous epiphaneian autou akolouthōs tę̄ prorrēsei dialeloipasi, tēs Rōmaiōn monarchias epikratēsasēs syn tǭ tou sōtēros hēmōn kērygmati.

We show from history that the kingdoms of the Jews and of Damascus lasted until the time of the coming of our Savior Jesus Christ, and that after his appearing to all people they ceased, in accordance with the prediction, when the Roman monarchy prevailed together with our Savior's proclamation.

Notes and citation

Summary: History shows both kingdoms lasted until Christ and then ended under Rome.

Cite (SBL): Eusebius, Dem. ev. 7.1.102 (Dindorf 3:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-102). (abbreviation not yet checked)

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7.1.103Dindorf 3:445

καὶ ταῦ- τά γε πρὸς λέξιν θεσπίσας ὁ λόγος μετέβαινεν ἐπὶ τὴν διάνοιαν καὶ τὴν καθόλου πνευματικωτέραν ἐν θεωρίαις ἀπόδοσιν, ὑποστησάμενός τε δύο στίφη ἀο- ράτων ἐχθρῶν καὶ πολεμίων δαιμόνων πονηρῶν, τὸ πάντων ἀνθρώπων γένος διαφόρως πολεμούντων, ἕν μὲν τῶν τἀς ἐν ἀνθρώποις ἐνεργούντων ἀεὶ καὶ πάν- τοτε εἰδωλολατρίας καὶ τὰς ἐν δόγμασι ψευδοδοξίας, θάτερον δὲ τῶν ἐν ἤθεσι ψυχῶν διαφθορὰν κατεργα- ζομένων ’ καὶ τὸ μὲν τῆς εἰδωλολάτρου πλάνης εἰκόνα φέρειν ἀποδείξας, τὸν ἄρχοντα τῆς Δαμάσκου, τὸ δὲ τῶν ἐν ἀποπτώσει τοῦ σώφρονος καὶ ὑγιοῦς βίου τύ- πον εἶναι, τὸν τῆς Σαμαρείας, οὐ πρότερόν φησι τούτων ἀπαλλαγήσεσθαι τὴν γῆν (οὕτω καλῶν τοὺς ἐπὶ γῆς κατʼ οἰκοῦντας ἀνθρώπους) ἢ φανῆναι ἐπὶ γῆς τὸν Ἐμμανουήλ θεόν· τούτου δὲ ἐπιλάμψαντος καὶ βασιλεύοντος ἀνθρώπου ψυχῆς μηδένα ἔτι λείπεσθαι τῶν πάλαι κατακρατούντων αὐτῆς.

kai tau- ta ge pros lexin thespisas ho logos metebainen epi tēn dianoian kai tēn katholou pneumatikōteran en theōriais apodosin, hypostēsamenos te dyo stiphē ao- ratōn echthrōn kai polemiōn daimonōn ponērōn, to pantōn anthrōpōn genos diaphorōs polemountōn, hen men tōn tas en anthrōpois energountōn aei kai pan- tote eidōlolatrias kai tas en dogmasi pseudodoxias, thateron de tōn en ēthesi psychōn diaphthoran katerga- zomenōn ’ kai to men tēs eidōlolatrou planēs eikona pherein apodeixas, ton archonta tēs Damaskou, to de tōn en apoptōsei tou sōphronos kai hygious biou ty- pon einai, ton tēs Samareias, ou proteron phēsi toutōn apallagēsesthai tēn gēn (houtō kalōn tous epi gēs katʼ oikountas anthrōpous) ē phanēnai epi gēs ton Emmanouēl theon; toutou de epilampsantos kai basileuontos anthrōpou psychēs mēdena eti leipesthai tōn palai katakratountōn autēs.

Having foretold these things literally, the oracle passed on to the deeper meaning and the more spiritual explanation in contemplation. It supposes two troops of invisible enemies and hostile evil demons, warring against the whole human race in different ways: one of those who always and everywhere work idolatry among people and false opinions in doctrine, the other of those who bring about the corruption of souls in morals. It shows the ruler of Damascus to bear the image of idolatrous error, and the ruler of Samaria to be a type of those who fall away from a sober and healthy life; and it says the earth (so it calls the people who dwell on earth) would not be rid of these before God Emmanuel appeared on earth; but when he shone forth and reigned over the human soul, none of those who formerly held it in their power would remain.

Notes and citation

Summary: Spiritually, the two kings are demonic forces of idolatry and moral corruption, driven out when Emmanuel reigns in the soul.

Topics: Ethics

Cite (SBL): Eusebius, Dem. ev. 7.1.103 (Dindorf 3:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-103). (abbreviation not yet checked)

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7.1.104Dindorf 3:445

οὕτω δὴ οὖν καὶ ἐνθάδε περὶ τῶν αὐτῶν εἰρῆσθαι νοήσεις τὸ ‘'λή- ψεται δύναμιν Δαμάσκου καὶ τὰ σκῦλα Σαμαρείας, ” τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ δυνάμεως καθαιρούσης ἀθρόως πάντας τοὺς ἀοράτους ἡμῶν ἐχθροὺς, οἱ δὴ πάλαι πρότερον ταῖς προειρημέναις ἀθέοις καὶ ἐπιβλαβέσιν ἐνεργείαις πάντας ἀνθρώπους ἐπολιόρκουν.

houtō dē oun kai enthade peri tōn autōn eirēsthai noēseis to ‘'lē- psetai dynamin Damaskou kai ta skyla Samareias, ” tēs tou sōtēros hēmōn Iēsou Christou dynameōs kathairousēs athroōs pantas tous aoratous hēmōn echthrous, hoi dē palai proteron tais proeirēmenais atheois kai epiblabesin energeiais pantas anthrōpous epoliorkoun.

In this way you will understand “he shall take the power of Damascus and the spoils of Samaria” here too as said of the same things: the power of our Savior Jesus Christ destroying all at once all our invisible enemies, who formerly besieged all people with the godless and harmful workings already described.

Isa 8:4 (quotation, high confidence)

Notes and citation

Summary: Taking the power of Damascus and the spoils of Samaria means Christ's defeat of invisible enemies.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.104 (Dindorf 3:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-104). (abbreviation not yet checked)

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7.1.105Dindorf 3:445

καὶ πρὸς λέξιν δὲ πάλιν ἴδοις ἂν ὁμοῦ τῇ γενέσει καὶ ἐπιφανείᾳ τοῦ σωτῆρος ἡμῶν τὴν δύναμιν Δαμάσκου καθῃρημένην καὶ τὰ σκῦλα Σαμαρείας ἠρμένα, τοῦτʼ ἔστι τὰς βασιλείας αὐτῶν, αἳμέχρι τῶν δηλουμένων χρόνων διαρκέσασαι ἐξ ἐκεί- νοῦ καὶ εἰς δεῦρο διαλελοίπασι κατὰ τἀς θείας προρ- ῥήσεις.

kai pros lexin de palin idois an homou tę̄ genesei kai epiphaneią tou sōtēros hēmōn tēn dynamin Damaskou kathę̄rēmenēn kai ta skyla Samareias ērmena, toutʼ esti tas basileias autōn, haimechri tōn dēloumenōn chronōn diarkesasai ex ekei- nou kai eis deuro dialeloipasi kata tas theias pror- rhēseis.

And literally again, you may see that together with the birth and appearing of our Savior the power of Damascus was overthrown and the spoils of Samaria taken away, that is, their kingdoms, which having lasted until the times indicated have ceased from then until now, according to the divine predictions.

Notes and citation

Summary: Literally too, the kingdoms of Damascus and Samaria ended with Christ's coming.

Cite (SBL): Eusebius, Dem. ev. 7.1.105 (Dindorf 3:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-105). (abbreviation not yet checked)

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7.1.106Dindorf 3:445–446

φασὶ δέ τινες καὶ ἄλλως τοὺς ἀπʼ ἀνα- τολῆς ἐληλυθότας μάγους καὶ τῷ Χριστῷ παιδίῳ ὄντι προσκεκυνηκότας, τούτους εἷναι τὴν δύναμιν Δαμασκοῦ· εἴποις δʼ ἂν καθολικώτερον πάντας τοὺς τὴν μὲν ἄθεον καὶ πολύθεον εἰδωλολατρίαν ἀποστραφέντας, τῷ δὲ τοῦ Χριστοῦ λόγῳ καταδουλωθέντας, μάλιστα εἰ δυνατοί τινες εἶεν ἐν λόγῳ καὶ σοφίᾳ τοῦ αἰῶνος τούτου, αὐτοὺς εἶναι τοὺς ὀνομαζομένους δύναμιν Δαμάσκου.

phasi de tines kai allōs tous apʼ ana- tolēs elēlythotas magous kai tǭ Christǭ paidiǭ onti proskekynēkotas, toutous heinai tēn dynamin Damaskou; eipois dʼ an katholikōteron pantas tous tēn men atheon kai polytheon eidōlolatrian apostraphentas, tǭ de tou Christou logǭ katadoulōthentas, malista ei dynatoi tines eien en logǭ kai sophią tou aiōnos toutou, autous einai tous onomazomenous dynamin Damaskou.

Some say, in another way, that the magi who came from the East and worshiped Christ as a child are the power of Damascus. More generally one might say that all who have turned away from godless and polytheistic idolatry and been made subject to the word of Christ—especially if some of them are powerful in the reason and wisdom of this age—are those called the power of Damascus.

Matt 2:1–11 (allusion, high confidence)

Notes and citation

Summary: Some identify the power of Damascus with the magi; more broadly it means all converts from idolatry.

The identification of the magi with the “power of Damascus” goes back to Justin, Dial. 77–78.

Notes on the original text

Digital text corrected (OCR garbled): μέλιστα στᾶ εἰ → μάλιστα εἰ.

Extrabiblical texts: Justin, Dial. 78 (Dialogue with Trypho; allusion)

Cite (SBL): Eusebius, Dem. ev. 7.1.106 (Dindorf 3:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-106). (abbreviation not yet checked)

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7.1.107Dindorf 3:446

κατὰ ταὐτὰ δὲ καὶ τὰ σκῦλα Σαμαρείας νοήσεις τοὺς ἀπὸ τοῦ Ἰουδαίων ἔθνους τοῦ σωτῆρος ἡμῶν μαθητὰς καὶ ἀποστόλους, οὓς ὥσπερ ἐκ πολεμίων τῶν ἐκ περιτομῆς κατʼ αὐτοῦ στρατευσαμένων σκῦλα ὑφʼ αὑτὸν λαβὼν ἐξ ἐναντίας καθώπλισε τοῦ τῶν Ἀσσυρίων βασιλέως, οὕτω πάλιν τροπικῶς δηλουμένου τοῦ ἄρχοντος τοῦ αἰῶνος τού- του.

kata tauta de kai ta skyla Samareias noēseis tous apo tou Ioudaiōn ethnous tou sōtēros hēmōn mathētas kai apostolous, hous hōsper ek polemiōn tōn ek peritomēs katʼ autou strateusamenōn skyla hyphʼ hauton labōn ex enantias kathōplise tou tōn Assyriōn basileōs, houtō palin tropikōs dēloumenou tou archontos tou aiōnos tou- tou.

In the same way you will understand the spoils of Samaria as our Savior's disciples and apostles from the Jewish nation, whom he took to himself like spoils from the enemies—those of the circumcision who had campaigned against him—and armed against the king of the Assyrians, by whom again is figuratively meant the ruler of this age.

Notes and citation

Summary: The spoils of Samaria are the Jewish-born apostles, won from Christ's opponents.

Cite (SBL): Eusebius, Dem. ev. 7.1.107 (Dindorf 3:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-107). (abbreviation not yet checked)

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7.1.108Dindorf 3:446

ἐπεὶ δὲ τὸ “ἐναντίον βασιλέως Ἀσσυρίων” σαφέστερον ὁ Ἀκύλας ἐξέδωκεν εἰπὼν “εἰς πρόσωπον βασιλέως Ἀσσυρίων, ” ἐπίστησον μή ποτε ἄρα καὶ ἐν τούτοις τὴν Ῥωμαίων ἀρχὴν δηλοῖ, εἴ γε κατευθύνοντες ἢ κατευθυνόμενοι Ἀσσύριοι μεθερμηνεύονται κατὰ τὰ μικρῷ πρόσθεν ἀποδεδομένα. ἐπεὶ τοίνυν τῇ περὶ τοῦ σωτῆρος ἡμῶν προρρήσει καὶ νῦν ὁ τῶν Ἀσσυρίων συμπέπλεκται βασιλεὺς, εἰκότως ἡμῖν κἀνταῦθα ἡ Ῥωμαίων ἀρχὴ παρείληπται, διὰ τὸ πρὸς τοῦ θεοῦ εἰς τὴν τῶν ἐθνῶν ὑποταγὴν κατευθύνεσθαι.

epei de to “enantion basileōs Assyriōn” saphesteron ho Akylas exedōken eipōn “eis prosōpon basileōs Assyriōn, ” epistēson mē pote ara kai en toutois tēn Rhōmaiōn archēn dēloi, ei ge kateuthynontes ē kateuthynomenoi Assyrioi methermēneuontai kata ta mikrǭ prosthen apodedomena. epei toinyn tę̄ peri tou sōtēros hēmōn prorrēsei kai nyn ho tōn Assyriōn sympeplektai basileus, eikotōs hēmin kantautha hē Rhōmaiōn archē pareilēptai, dia to pros tou theou eis tēn tōn ethnōn hypotagēn kateuthynesthai.

Since Aquila rendered “before the king of the Assyrians” more clearly, saying “to the face of the king of the Assyrians,” consider whether here too it may indicate the rule of the Romans, if indeed “Assyrians” is interpreted “those who direct” or “are directed,” according to what was explained a little earlier. Since, then, in the prediction about our Savior the king of the Assyrians is interwoven here too, it is reasonable for us to take it here also as the rule of the Romans, because it is directed by God toward the subjection of the nations.

Isa 8:4 (allusion, high confidence)

Notes and citation

Summary: The “king of Assyria” in Isaiah 8:4 may again signify Rome.

Notes on the original text

Digital text corrected (words run together and OCR slip): τούτοιςτὴς → τούτοις τὴν.

Cite (SBL): Eusebius, Dem. ev. 7.1.108 (Dindorf 3:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-108). (abbreviation not yet checked)

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7.1.109Dindorf 3:446

λήψεσθαι τοιγαροῦν τὸ τικτόμενον παιδίον τὴν δύναμιν Δαμάσκου καὶ τὰ σκῦλα Σαμαρείας, καὶ παραδώσειν εἰς πρόσωπον Ἀσσυρίων καὶ ἐν ὀφθαλμοῖς τῶν ὑπὸ τοῦ θεοῦ κατευθυνομένων θεσπίζεται, καὶ ταῦτα ποιήσειν ἅμα τῇ αὐτοῦ γενέσει, ἀρρήτῳ καὶ ἐνθέῳ δυνάμει, ἔτι νηπιάζοντι σώματι τοσαῦτα ἐν ἀνθρώποις οἰκονομούμενον.

lēpsesthai toigaroun to tiktomenon paidion tēn dynamin Damaskou kai ta skyla Samareias, kai paradōsein eis prosōpon Assyriōn kai en ophthalmois tōn hypo tou theou kateuthynomenōn thespizetai, kai tauta poiēsein hama tę̄ autou genesei, arrētǭ kai entheǭ dynamei, eti nēpiazonti sōmati tosauta en anthrōpois oikonomoumenon.

So it is prophesied that the child to be born will take the power of Damascus and the spoils of Samaria and hand them over before the Assyrians and in the sight of those directed by God, and that he will do these things at the same time as his birth, by an unspeakable and divine power, arranging such great things among people while still in an infant body.

Notes and citation

Summary: The child would accomplish these victories by divine power while still an infant.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.109 (Dindorf 3:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-109). (abbreviation not yet checked)

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7.1.110Dindorf 3:446–447

πάντα δὲ ταῦτα ὁ προφήτης ἐν τόμῳ καινῷ καὶ μεγάλῳ γραφῇ παραδοῦναι ἀνθρώπου προστάσσεται, τοῦτον καὶ τῆς καινῆς διαθήκης δηλουμένης τὸν τρόπον. προσπαραλαμβάνει δὲ τῶν εἰρημένων μάρτυρας ἱερέα καὶ προφήτην, τοὐ λόγου παιδεύοντος ὡς ὅτι δεήσει ἐν ταῖς ἀποδείξεσι ταῖς περὶ τοῦ Χριστοῦ τὰς ἀπὸ τῆς ἐν νόμῳ ἱερουργίας καὶ τῶν μετὰ ταῦτα προφητῶν μαρτυρίας παραλαμβάνειν· πιστοὺς δὲ βούλεται καὶ ἄλλως μάρτυρας εἶναι τοὺς τὴν γένεσιν τοῦ δηλουμένου παιδίου μέλλοντας ἐποπτεύειν, εἰς τὸ συνιέναι δύνασθαι τὰ προφητευόμενα.

panta de tauta ho prophētēs en tomǭ kainǭ kai megalǭ graphę̄ paradounai anthrōpou prostassetai, touton kai tēs kainēs diathēkēs dēloumenēs ton tropon. prosparalambanei de tōn eirēmenōn martyras hierea kai prophētēn, tou logou paideuontos hōs hoti deēsei en tais apodeixesi tais peri tou Christou tas apo tēs en nomǭ hierourgias kai tōn meta tauta prophētōn martyrias paralambanein; pistous de bouletai kai allōs martyras einai tous tēn genesin tou dēloumenou paidiou mellontas epopteuein, eis to synienai dynasthai ta prophēteuomena.

All this the prophet is commanded to hand down in writing in a new and large volume with a man's pen, the new covenant being indicated in this way. And he takes as witnesses of what was said a priest and a prophet, the oracle teaching that in the proofs about Christ it will be necessary to take the testimonies from the priesthood of the law and from the prophets after it. And he wants the witnesses to be faithful, in another sense too: those who were to see the birth of the child indicated, so as to be able to understand what was prophesied.

Isa 8:1–2 (allusion, high confidence) · Zech 1:1 (echo, medium confidence)

Notes and citation

Summary: The “new volume” signifies the new covenant; the priest and prophet as witnesses stand for the law and the prophets.

Eusebius takes Zechariah son of Barachiah as a prophet (compare Zech 1:1).

Notes on the original text

Digital text corrected (stray mark): προσπαραλ·αμβάνει → προσπαραλαμβάνει.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 7.1.110 (Dindorf 3:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-110). (abbreviation not yet checked)

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7.1.111Dindorf 3:447

“ἐὰν γὰρ μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε, ” ἐλέγετο ἀνωτέρω, καὶ τὸν μὲν ἔχειν φῶς θεοῦ, τοῦτο γὰρ ὁ Οὐρίας ἑρμηνεύεται) τὸν δὲ υἱὸν ὄντα εὐλογίας τὴν μνήμην τοῦ θεοῦ ἐν ἑαυτῷ φέρειν· τοῦτο γὰρ καὶ ὁ τοῦ Βαραχίου Ζαχαρίας δηλοῖ.) Ταῦτα μὲν οὖν εἰς τοὺς τόπους ἡμεῖς ἐπιβεβλήκαμεν·

“ean gar mē pisteusēte, oude mē synēte, ” elegeto anōterō, kai ton men echein phōs theou, touto gar ho Ourias hermēneuetai) ton de huion onta eulogias tēn mnēmēn tou theou en heautǭ pherein; touto gar kai ho tou Barachiou Zacharias dēloi.) Tauta men oun eis tous topous hēmeis epibeblēkamen;

For “if you do not believe, neither will you understand,” it was said above; and the one must have the light of God (for this is the meaning of Uriah), and the other, being a son of blessing, must carry in himself the remembrance of God (for this is what Zechariah son of Barachiah signifies). So much for our remarks on these passages.

Isa 7:9 (quotation, high confidence)

Notes and citation

Summary: The names Uriah (“light of God”) and Zechariah son of Barachiah (“remembrance of God,” “son of blessing”) signify faithful witnesses.

The etymologies are Eusebius's.

Cite (SBL): Eusebius, Dem. ev. 7.1.111 (Dindorf 3:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-111). (abbreviation not yet checked)

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7.1.112Dindorf 3:447

εἰ δέ τις τῶν ἐκ περιτομῆς οὐ ταῦτα οὕτως ἔχειν βούλεται, ὥρα ἡμῖν αὐτὸν ἀποδεικνύναι, τίς πώποτε παρʼ αὐτοῖς Ἐμμανουὴλ γέγονε, καὶ πῶς ὁ προφήτης προσῆλθε πρὸς τὴν προφῆτιν, καὶ τίνα ταύτην, καὶ πῶς παραχρῆμα συνέλαβε, καὶ τίς ὁ ἐκ τῆς προφήτιδος ἀποτεχθεὶς υἱὸς, ᾧ αὐτὸς ὁ κύριος ἐπιτέθειται ὄνομα ‘‘ταχέως σκύλευσον, ὀξέως προνόμευσον, ” καὶ τίς ἡ αἰτία τῆς τοιᾶσδε τοῦ τεχθέντος προσηγορίας.

ei de tis tōn ek peritomēs ou tauta houtōs echein bouletai, hōra hēmin auton apodeiknynai, tis pōpote parʼ autois Emmanouēl gegone, kai pōs ho prophētēs prosēlthe pros tēn prophētin, kai tina tautēn, kai pōs parachrēma synelabe, kai tis ho ek tēs prophētidos apotechtheis huios, hǭ autos ho kyrios epitetheitai onoma ‘‘tacheōs skyleuson, oxeōs pronomeuson, ” kai tis hē aitia tēs toiasde tou techthentos prosēgorias.

But if anyone of the circumcision will not have it so, it is time for him to show us who among them ever became Emmanuel; how the prophet went in to the prophetess, and who she was; how she immediately conceived; who was the son born of the prophetess, to whom the Lord himself gave the name “Plunder quickly, spoil swiftly”; and what the reason was for such a name for the child.

Isa 8:3 (allusion, high confidence)

Notes and citation

Summary: Eusebius challenges Jewish interpreters to identify another Emmanuel and explain the prophetess's son.

Notes on the original text

Digital text corrected (repeated syllable): προνόμευσον, ” μευσον, ” → προνόμευσον, ”.

Cite (SBL): Eusebius, Dem. ev. 7.1.112 (Dindorf 3:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-112). (abbreviation not yet checked)

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7.1.113Dindorf 3:447

δεικνύτωσαν δὲ καὶ τὸ πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, τὴν δύναμιν εἰληφότα Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων. ἡμεῖς γὰρ ταῦτα καὶ πρὸς λέξιν καὶ τροπικῶς ἐξειληφότες πεπληρῶσθαι αὐτὰ δείκνυμεν ἐπὶ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως, παριστῶντες τοτὲ μὲν ῥητῶς κατὰ τὴν πρόχειρον διάνοιαν, τοτὲ δὲ τροπικῶς δεῖν ἐπιβάλλειν ταῖς προφητείαις.

deiknytōsan de kai to prin ē gnōnai to paidion kalein patera ē mētera, tēn dynamin eilēphota Damaskou kai ta skyla Samareias enanti basileōs Assyriōn. hēmeis gar tauta kai pros lexin kai tropikōs exeilēphotes peplērōsthai auta deiknymen epi tēs tou sōtēros hēmōn geneseōs, paristōntes tote men rhētōs kata tēn procheiron dianoian, tote de tropikōs dein epiballein tais prophēteiais.

Let them also show how, before the child knew how to call father or mother, he took the power of Damascus and the spoils of Samaria before the king of the Assyrians. For we, taking these things both literally and figuratively, show them fulfilled at our Savior's birth, demonstrating that the prophecies must sometimes be applied literally, according to the obvious sense, and sometimes figuratively.

Isa 8:4 (allusion, high confidence)

Notes and citation

Summary: Christians show the prophecy fulfilled in Christ, literally and figuratively.

Notes on the original text

Digital text corrected (OCR: γ for φ): προγητείαις → προφητείαις.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 7.1.113 (Dindorf 3:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-113). (abbreviation not yet checked)

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7.1.114Dindorf 3:447–448

αὐτίκα ἑξῆς ταῖς προειρημέναις φωναῖς διʼ αἰνιγμάτων αὖθις ἐπιλέγεται “καὶ προσέθετο κύριος λαλῆσαί μοι ἔτι, διὰ τὸ μὴ βούλεσθαι τὸν λαὸν τοῦτον τὸ ὕδωρ τοῦ Σιλωὰμ τὸ πορευόμενον ἡσυχῆ, ἀλλὰ βούλεσθαι ἔχειν τὸν Ῥαασὶμ καὶ τὸν υἱὸν Ῥομελίου, διὰ τοῦτο ἰδοὺ κύριος ἀνάγει ἐφʼ ὑμὰς τὸ ὕδωρ τοῦ ποταμοῦ τὸ ἰσχυρὸν καὶ τὸ πολὺ, τὸν βασιλέα τῶν Ἀσσυρίων, καὶ τὴν δόξαν αὐτοῦ· καὶ ἀναβήσεται ἐπὶ πᾶσαν φάραγγα ὑμῶν, καὶ περιπατήσει ἐπὶ πᾶν τεῖχος ὑμῶν, καὶ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας ἄνθρωπον, ὃς δυνήσεται κεφαλὴν ἆραι, ἢ δυνατὸν συντελέσασθαί τι· καὶ ἔσται ἡ παρεμβολὴ αὐτοῦ, ὥστε πληρῶσαι τὸ πλάτος τῆς χώρας σου. μεθʼ ἡμῶν ὁ θεός. γνῶτε ἔθνη καὶ ἡττᾶσθε, ἐπακούσατε ἕως ἐσχάτου τῆς γῆς.”

autika hexēs tais proeirēmenais phōnais diʼ ainigmatōn authis epilegetai “kai prosetheto kyrios lalēsai moi eti, dia to mē boulesthai ton laon touton to hydōr tou Silōam to poreuomenon hēsychē, alla boulesthai echein ton Rhaasim kai ton huion Rhomeliou, dia touto idou kyrios anagei ephʼ hymas to hydōr tou potamou to ischyron kai to poly, ton basilea tōn Assyriōn, kai tēn doxan autou; kai anabēsetai epi pasan pharanga hymōn, kai peripatēsei epi pan teichos hymōn, kai aphelei apo tēs Ioudaias anthrōpon, hos dynēsetai kephalēn arai, ē dynaton syntelesasthai ti; kai estai hē parembolē autou, hōste plērōsai to platos tēs chōras sou. methʼ hēmōn ho theos. gnōte ethnē kai hēttasthe, epakousate heōs eschatou tēs gēs.”

Immediately after the words already quoted it is said again in riddles: “And the Lord spoke to me again: Because this people will not have the water of Siloam that goes softly, but will have Rezin and the son of Remaliah, therefore behold, the Lord brings up upon you the water of the river, strong and abundant, the king of the Assyrians and his glory. And he shall go up over every ravine of yours, and walk over every wall of yours, and take away from Judea any man who can lift up his head or accomplish anything; and his camp shall be such as to fill the breadth of your land. God is with us. Know, you nations, and be defeated; give ear, to the end of the earth.”

Isa 8:5–9 (quotation, high confidence)

Notes and citation

Summary: Isaiah 8:5–9: rejecting the gentle waters of Siloam, the people will be flooded by the king of Assyria.

Isa 8:5–9 in the Septuagint wording.

Notes on the original text

Digital text corrected (word split): κύ ριος → κύριος.

Cite (SBL): Eusebius, Dem. ev. 7.1.114 (Dindorf 3:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-114). (abbreviation not yet checked)

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7.1.115Dindorf 3:448

Σαφῶς γὰρ ταῦτα οὐδὲ ἄλλως ἢ μετὰ θεωρίας τῆς κατὰ μόνην τροπολογίαν τὴν διάνοιαν σώζει. δηλοῖ γοῦν καὶ αὐτὰ διὰ μὲν τοῦ ὕδατος τοῦ Σιλωὰμ τοῦ ἡσυχῆ πορευομένου τὴν εὐαγγελικὴν τοῦ σωτηρίου λόγου διδασκαλίαν· ἑρμηνεύεται γὰρ Σιλωὰμ ἀπεσταλμένος.

Saphōs gar tauta oude allōs ē meta theōrias tēs kata monēn tropologian tēn dianoian sōzei. dēloi goun kai auta dia men tou hydatos tou Silōam tou hēsychē poreuomenou tēn euangelikēn tou sōtēriou logou didaskalian; hermēneuetai gar Silōam apestalmenos.

Clearly these words keep their sense in no other way than with contemplation according to figurative interpretation alone. Through the water of Siloam that goes softly they indicate the gospel teaching of the saving word; for Siloam is interpreted “sent.”

John 9:7 (allusion, high confidence)

Notes and citation

Summary: The water of Siloam, meaning “sent,” signifies the gospel.

The etymology “sent” is given in John 9:7.

Cite (SBL): Eusebius, Dem. ev. 7.1.115 (Dindorf 3:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-115). (abbreviation not yet checked)

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7.1.116Dindorf 3:448

οὗτος δʼ ἂν εἴη ὁ ἐκ τοῦ πατρὸς ἡμῖν ἀπεσταλμένος θεὸς λόγος, περὶ οὗ καὶ Μώσης φησιν “οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾦ ἀπόκειται, καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν.” ἀντὶ γὰρ τοῦ “ᾧ ἀπόκειται” τὸ Ἑβραϊκὸν Σιλωάμ περιέχει, τὸν ἐνταῦθα Σιλωὰμ, τούτʼ ἔστι τὸν ἀπεσταλμένον, κἀκεῖ δηλοῦντος τοῦ λόγου.

houtos dʼ an eiē ho ek tou patros hēmin apestalmenos theos logos, peri hou kai Mōsēs phēsin “ouk ekleipsei archōn ex Iouda, oude hēgoumenos ek tōn mērōn autou, heōs an elthę̄ ǭ apokeitai, kai autos estai prosdokia ethnōn.” anti gar tou “hǭ apokeitai” to Hebraïkon Silōam periechei, ton entautha Silōam, toutʼ esti ton apestalmenon, kakei dēlountos tou logou.

This would be God the Word, sent to us from the Father, of whom Moses too says: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he shall be the expectation of the nations.” For in place of “for whom it is laid up” the Hebrew has “Siloam,” the oracle there too indicating the Siloam here, that is, the one sent.

Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: The one sent is the Word, whom Genesis 49:10 also calls “Shiloh.”

Gen 49:10, Septuagint wording. Eusebius equates the Hebrew “Shiloh” with Siloam.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.116 (Dindorf 3:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-116). (abbreviation not yet checked)

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7.1.117Dindorf 3:448

ὁ δὲ Ῥαασὶμ βασιλεὺς ἦν πάλιν τῶν ἐν Δαμασκῷ εἰδωλολατρῶν ἐθνῶν, ὡς καὶ ὁ υἱὸς Ρομελίου, τῶν ἐν Σαμαρείᾳ τοῦ Ἰουδαίων ἔθνους ἀποστάντων τῆς πατρίου θρησκείας.

ho de Rhaasim basileus ēn palin tōn en Damaskǭ eidōlolatrōn ethnōn, hōs kai ho huios Romeliou, tōn en Samareią tou Ioudaiōn ethnous apostantōn tēs patriou thrēskeias.

Rezin, again, was king of the idolatrous nations in Damascus, as the son of Remaliah was king of those of the Jewish nation in Samaria who had revolted from their ancestral religion.

Notes and citation

Summary: Rezin ruled Damascus, the son of Remaliah the apostate Israelites in Samaria.

Cite (SBL): Eusebius, Dem. ev. 7.1.117 (Dindorf 3:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-117). (abbreviation not yet checked)

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7.1.118Dindorf 3:448–449

ἀπειλεῖ τοιγαροῦν ὁ θεὸς τοῖς μὴ τὸν Σιλωὰμ, τοῦτʼ ἔστι τὸν ἀπεσταλμένον Ἐμμανουὴλ, καὶ τὸν ἐκ τῆς προφήτιδος γεγενημένον υἱὸν, τόν τε πότιμον καὶ γόνιμον αὐτοῦ λόγον παραδεξαμένοις, ἀλλὰ τοῦτον μὲν, καίτοι πράως καὶ ἡσυχῆ φερόμενον, παραιτουμένοις, καθʼ ἑαυτῶν δὲ ἤτοι τὸν τῶν εἰδωλολατρῶν ἐθνῶν ἄρχοντα ἢ τὸν τῆς ἀποστασίας τοῦ λαοῦ τοῦ θεοῦ ἑλομένοις ἐπάξειν τὸ ὕδωρ τοῦ ποταμοῦ τὸ ἰσχυρὸν καὶ τὸ πολὺ, ὅπερ ὕδωρ αὐτὸς ὁ τῆς προφητείας λόγος ἑρμηνεύει, λέγων αὐτὸν εἶναι τὸν βασιλέα τῶν Ἀσσυρίων· οὕτω πάλιν ἤτοι κατὰ διάνοιαν σημαίνων τὸν ἄρχοντα τοῦ αἰῶνος τούτου, ἢ τὴν νῦν ἐπικρατοῦσαν Ῥωμαίων ἀρχὴν, ᾗ καὶ παρεδόθησαν οἶ τὸ μὲν δηλωθὲν τοῦ Σιλωὰμ ὕδωρ τὸ πορευόμενον ἡσυχῆ παραιτησάμενοι, τοῖς δὲ ἐναντίοις καὶ πολεμίοις τοῦ ὀρθοῦ λόγου δόγμασιν ἑαυτοὺς ὑποβεβληκότες.

apeilei toigaroun ho theos tois mē ton Silōam, toutʼ esti ton apestalmenon Emmanouēl, kai ton ek tēs prophētidos gegenēmenon huion, ton te potimon kai gonimon autou logon paradexamenois, alla touton men, kaitoi praōs kai hēsychē pheromenon, paraitoumenois, kathʼ heautōn de ētoi ton tōn eidōlolatrōn ethnōn archonta ē ton tēs apostasias tou laou tou theou helomenois epaxein to hydōr tou potamou to ischyron kai to poly, hoper hydōr autos ho tēs prophēteias logos hermēneuei, legōn auton einai ton basilea tōn Assyriōn; houtō palin ētoi kata dianoian sēmainōn ton archonta tou aiōnos toutou, ē tēn nyn epikratousan Rhōmaiōn archēn, hę̄ kai paredothēsan oi to men dēlōthen tou Silōam hydōr to poreuomenon hēsychē paraitēsamenoi, tois de enantiois kai polemiois tou orthou logou dogmasin heautous hypobeblēkotes.

God therefore threatens those who did not receive Siloam—that is, the one sent, Emmanuel, the son born of the prophetess, and his drinkable and fruitful word—but refused him, though he came gently and softly, and chose against themselves either the ruler of the idolatrous nations or the ruler of the apostasy of God's people: upon them he will bring the water of the river, strong and abundant. The word of the prophecy itself interprets this water, saying it is the king of the Assyrians; so again it signifies, in the deeper sense, either the ruler of this age or the rule of the Romans now prevailing, to which were handed over those who refused the water of Siloam that goes softly and subjected themselves to doctrines opposed and hostile to right reason.

Isa 8:6–7 (allusion, high confidence)

Notes and citation

Summary: Those who rejected Christ, the gentle Siloam, were handed over to the flood of the ruling power, Rome.

Notes on the original text

Digital text corrected (OCR: dropped letter): Ἐμμανοὺλ → Ἐμμανουὴλ.

Cite (SBL): Eusebius, Dem. ev. 7.1.118 (Dindorf 3:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-118). (abbreviation not yet checked)

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7.1.119Dindorf 3:449

αὐτίκα γοῦν καὶ οὐκ εἰς μακρὸν μὴ παραδεξαμένοις αὐτοῖς τὸ τοῦ σωτῆρος ἡμῶν εὐαγγέλιον, παραιτησαμένοις δὲ τὸ τοῦ Σιλωὰμ ποτὸν τὸ πορευόμενον ἡσυχῆ, ἐπελθὼν ὁ ὑπὸ τοῦ θεοῦ κατευθυνόμενος Ῥωμαίων στρατὸς ἀνελήλυθεν ἐπὶ πᾶσαν φάραγγα αὐτῶν, καὶ περιεπάτησεν ἐπὶ πᾶν τεῖχος αὐτῶν, καὶ ἀφεῖλεν ἀπὸ τῆς Ἰουδαίας ἄνθρωπον, ὃς δυνήσεται κεφαλὴν ἆραι, ἢ δυνατὸν συντελέσασθαί τι, καὶ γέγονεν ἡ παρεμβολὴ τοῦ δηλωθέντος τοσαύτη ὥστε πληρῶσαι τὸ πλάτος τῆς Ἰουδαίας ἁπάσης.

autika goun kai ouk eis makron mē paradexamenois autois to tou sōtēros hēmōn euangelion, paraitēsamenois de to tou Silōam poton to poreuomenon hēsychē, epelthōn ho hypo tou theou kateuthynomenos Rhōmaiōn stratos anelēlythen epi pasan pharanga autōn, kai periepatēsen epi pan teichos autōn, kai apheilen apo tēs Ioudaias anthrōpon, hos dynēsetai kephalēn arai, ē dynaton syntelesasthai ti, kai gegonen hē parembolē tou dēlōthentos tosautē hōste plērōsai to platos tēs Ioudaias hapasēs.

Very soon, at any rate, when they did not receive our Savior's gospel but refused the drink of Siloam that goes softly, the Roman army, directed by God, came upon them, went up over every ravine of theirs, walked over every wall of theirs, took away from Judea any man who could lift up his head or accomplish anything, and the camp of the one indicated became so great as to fill the breadth of all Judea.

Isa 8:7–8 (allusion, high confidence)

Notes and citation

Summary: The Roman army's conquest of Judea fulfilled Isaiah 8:7–8.

Notes on the original text

Digital text corrected (OCR: elided form before a consonant): ὁ ὑπʼ τοῦ → ὁ ὑπὸ τοῦ.

Cite (SBL): Eusebius, Dem. ev. 7.1.119 (Dindorf 3:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-119). (abbreviation not yet checked)

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7.1.120Dindorf 3:449–450

Καὶ τοῦτό γε πρὸς λέξιν οὕτως εἰς ἐκείνους ἐκπεπλήρωται· διὰ ποίαν αἰτίαν, εἰ δὴ μαθεῖν ἐθέλεις, ἄκουε. ὅτι μεθʼ ἡμῶν ὁ θεὸς Ἐμμανουήλ, ὁ ἐκ τῆς παρθένου γεγεννημένος, ἀλλʼ οὐ καὶ μετʼ αὐτῶν ἦν· ὡς εἴ γε εἶχον αὐτὸν, οὐκ ἂν ταῦτα πεπόνθεισαν. διὸ δὴ ἐξῆς ὁ λόγος τοῖς ἔθνεσιν ἐπιβοᾶται τὸν Ἐμμανουὴλ λέγων ‘μεθʼ ἡμῶν ὁ θεός· γνῶτε ἔθνη καὶ ἡττᾶσθε.

Kai touto ge pros lexin houtōs eis ekeinous ekpeplērōtai; dia poian aitian, ei dē mathein etheleis, akoue. hoti methʼ hēmōn ho theos Emmanouēl, ho ek tēs parthenou gegennēmenos, allʼ ou kai metʼ autōn ēn; hōs ei ge eichon auton, ouk an tauta pepontheisan. dio dē exēs ho logos tois ethnesin epiboatai ton Emmanouēl legōn ‘methʼ hēmōn ho theos; gnōte ethnē kai hēttasthe.

This was fulfilled literally in them. If you want to learn for what reason, listen: because God, Emmanuel, born of the virgin, was with us, but not with them; for if they had had him, they would not have suffered these things. Therefore the oracle next cries out Emmanuel to the nations, saying: “God is with us. Know, you nations, and be defeated.”

Isa 8:8–9 (quotation, high confidence)

Notes and citation

Summary: They suffered because Emmanuel was with the gentiles, not with them.

Cite (SBL): Eusebius, Dem. ev. 7.1.120 (Dindorf 3:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-120). (abbreviation not yet checked)

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7.1.121Dindorf 3:450

καὶ ταῦτα δʼ ἡμῖν ἑρμηνεύεται εἰς τὸ παραστῆσαι ὡς ποτὲ μὲν κατὰ λέξιν, ποτὲ δὲ διʼ αἰνιγμῶν τὰ πλεῖστα τῶν προφητειῶν ἐκλαμβάνειν δεῖ.

kai tauta dʼ hēmin hermēneuetai eis to parastēsai hōs pote men kata lexin, pote de diʼ ainigmōn ta pleista tōn prophēteiōn eklambanein dei.

We interpret these things too in order to show that most of the prophecies must be taken sometimes literally and sometimes through riddles.

Notes and citation

Summary: Prophecies must be read sometimes literally, sometimes figuratively.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 7.1.121 (Dindorf 3:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-121). (abbreviation not yet checked)

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7.1.122Dindorf 3:450

ἔνθεν δὲ ὁρμωμένους προσήκει καὶ τὰ λοιπὰ τῆς ἐν χερσὶ προφητείας ὁμοίως ἐπιθεωρεῖν.

enthen de hormōmenous prosēkei kai ta loipa tēs en chersi prophēteias homoiōs epitheōrein.

Setting out from here, we should consider the rest of the prophecy before us in the same way.

Notes and citation

Summary: The same method is to be applied to the rest of the prophecy.

Cite (SBL): Eusebius, Dem. ev. 7.1.122 (Dindorf 3:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-122). (abbreviation not yet checked)

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7.1.123Dindorf 3:450

εἰ δὲ ἔτι καὶ νῦν εἰς μέλλοντά ποτε χρόνον γενήσεσθαι ταῦτα οἶ ἐκ περιτομῆς φασιν, ἐπὶ τοῦ προσδοκωμένου αὐτοῖς Χριστοῦ ῥητῶς μόνον καὶ πρὸς λέξιν ἔσεσθαι αὐτὰ προσδεχόμενοι, ἐρωτητέον αὐτοὺς πῶς ὁ μέλλων ἥξειν κατʼ αὐτοὺς λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων, καθῃρημένης μὲν ἤδη τῆς Σαμαρείας κατὰ τὸν παρόντα καιρὸν, καὶ μηκέτι οὔσης, ἀλλὰ καὶ τῆς ὀνο- μαζομένης δυνάμεως Δαμάσκου μηδαμῶς ὑπαρχούσης, μηδὲ τῆς τῶν Ἀσσυρίων δυναστείας, ἣν Μῆδοι καὶ Πέρσαι καθελόντες πάλαι ποτὲ διεδέξαντο, ὧν ὁμοῦ πάντων κατὰ τὸν ἐνεστῶτα καιρὸν μηδὲ τὴν ἀρχὴν ὑφεστώτων, πῶς δυνατὸν εἰς μέλλοντα χρόνον τὴν καθαίρεσιν αὐτῶν προσδοκᾶν; ἀλλʼ οὐδὲ ἄλλοτε πώποτε πάλαι πρότερον γεγενῆσθαι τὰ προφητευόμενα ἔστιν εἰπεῖν.

ei de eti kai nyn eis mellonta pote chronon genēsesthai tauta oi ek peritomēs phasin, epi tou prosdokōmenou autois Christou rhētōs monon kai pros lexin esesthai auta prosdechomenoi, erōtēteon autous pōs ho mellōn hēxein katʼ autous lēpsetai dynamin Damaskou kai ta skyla Samareias enanti basileōs Assyriōn, kathę̄rēmenēs men ēdē tēs Samareias kata ton paronta kairon, kai mēketi ousēs, alla kai tēs ono- mazomenēs dynameōs Damaskou mēdamōs hyparchousēs, mēde tēs tōn Assyriōn dynasteias, hēn Mēdoi kai Persai kathelontes palai pote diedexanto, hōn homou pantōn kata ton enestōta kairon mēde tēn archēn hyphestōtōn, pōs dynaton eis mellonta chronon tēn kathairesin autōn prosdokan? allʼ oude allote pōpote palai proteron gegenēsthai ta prophēteuomena estin eipein.

But if those of the circumcision say that these things will still happen at some future time, expecting them to be fulfilled only literally and word for word at the coming of the Christ they await, we must ask them how the one who, according to them, is to come will take the power of Damascus and the spoils of Samaria before the king of the Assyrians, since Samaria has already been destroyed at the present time and exists no longer, and the so-called power of Damascus in no way exists, nor the dominion of the Assyrians, which the Medes and Persians overthrew long ago and succeeded. Since none of these even exists at all at the present time, how can one expect their overthrow at a future time? Nor can one say that what was prophesied happened at any time previously.

Notes and citation

Summary: A future literal fulfillment is impossible, since Samaria, Damascus, and Assyria no longer exist.

Notes on the original text

Digital text corrected (OCR: θ for δ): προσθοκωμένου → προσδοκωμένου.

Cite (SBL): Eusebius, Dem. ev. 7.1.123 (Dindorf 3:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-123). (abbreviation not yet checked)

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7.1.124Dindorf 3:450

οὐδεὶς γοῦν παρʼ Ἑβραίοις πώποτε ἐκ προφήτιδος μητρὸς καὶ Ἠσαίου τοῦ προφήτου γεννηθεὶς σκῦλα Σαμαρείας καὶ δύναμιν Δαμάσκου, κατὰ τοῦ βασιλέως Ἀσσυρίων στρατεύσας, ὡς πρὸς ῥητὴν διάνοιαν λαβὼν ἱστόρηται

oudeis goun parʼ Hebraiois pōpote ek prophētidos mētros kai Ēsaiou tou prophētou gennētheis skyla Samareias kai dynamin Damaskou, kata tou basileōs Assyriōn strateusas, hōs pros rhētēn dianoian labōn historētai

No one among the Hebrews, at any rate, born of a prophetess mother and of Isaiah the prophet, is recorded to have campaigned against the king of the Assyrians and taken the spoils of Samaria and the power of Damascus in the literal sense.

Notes and citation

Summary: No son of Isaiah ever literally fulfilled the prophecy.

Cite (SBL): Eusebius, Dem. ev. 7.1.124 (Dindorf 3:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-124). (abbreviation not yet checked)

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7.1.125Dindorf 3:450

ὥστε ἐξ ἅπαντος ὁμολογεῖν αὐτὰ κατὰ τὴν ἀποδοθεῖσαν διάνοιαν μόνως πεπληρῶσθαι, οὐκ ἄλλοτε δηλαδὴ ἢ κατὰ τὴν γενομένην παρουσίαν Ἰησοῦ τοῦ σωτῆρος ἡμῶν, καθʼ ὃν ἀπεδείξαμεν τέλος εἰληφέναι τὰ προηγορευμένα.

hōste ex hapantos homologein auta kata tēn apodotheisan dianoian monōs peplērōsthai, ouk allote dēladē ē kata tēn genomenēn parousian Iēsou tou sōtēros hēmōn, kathʼ hon apedeixamen telos eilēphenai ta proēgoreumena.

So one must in every way confess that these things have been fulfilled only in the sense we have given, and clearly at no other time than at the coming of Jesus our Savior, in whose time we have shown that what was foretold reached its fulfillment.

Notes and citation

Summary: The prophecy was fulfilled only in Jesus' coming.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 7.1.125 (Dindorf 3:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-125). (abbreviation not yet checked)

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7.1.126Dindorf 3:450–451

ἐγράφη δʼ οὖν κατὰ τὴν προφητείαν καὶ ὁ καινὸς τόμος ἐπὶ τῆς αὐτοῦ παρουσίας, ὁ τῆς καινῆς διαθήκης λόγος τὴν γένεσιν περιέχων τοὐ τῆς προφήτιδος υἱοῦ, ὅς καὶ πρὸς λέξιν καὶ Δαμάσκου καὶ Συρίας ἁπάσης τὴν βασιλικὴν δύναμιν τά τε ἑρμηνευθέντα ἡμῖν σκῦλα Σαμαρείας ἀρρήτῳ καὶ ἐνθέῳ δυνάμει εἰς χεῖρας τῆς Ῥωμαίων βασιλείας οὐ μὴν ἀλλὰ καὶ κατὰ διάνοιαν, τοὺς ἐξ Ἰουδαίων αὐτοῦ μαθητὰς, ὥσπερ τινὰ σκῦλα περιπεποιημένος, νοητοῖς καὶ λογικοῖς ὅπλοις περιφράξας, εἰς πρόσωπον τοῦ δηλωθέντος βασιλέως Ἀσσυρίων κατεστήσατο, καὶ τούτους μὲν ὡς οἰκείους στρατιώτας ὁπλίτας παρεσκεύασεν,

egraphē dʼ oun kata tēn prophēteian kai ho kainos tomos epi tēs autou parousias, ho tēs kainēs diathēkēs logos tēn genesin periechōn tou tēs prophētidos huiou, hos kai pros lexin kai Damaskou kai Syrias hapasēs tēn basilikēn dynamin ta te hermēneuthenta hēmin skyla Samareias arrētǭ kai entheǭ dynamei eis cheiras tēs Rhōmaiōn basileias ou mēn alla kai kata dianoian, tous ex Ioudaiōn autou mathētas, hōsper tina skyla peripepoiēmenos, noētois kai logikois hoplois periphraxas, eis prosōpon tou dēlōthentos basileōs Assyriōn katestēsato, kai toutous men hōs oikeious stratiōtas hoplitas pareskeuasen,

So the new volume was written, according to the prophecy, at his coming: the word of the new covenant, containing the birth of the prophetess's son. He, literally, by an unspeakable and divine power, delivered the royal power of Damascus and of all Syria, and what we have explained as the spoils of Samaria, into the hands of the Roman empire; and also, in the deeper sense, he took for himself his disciples from among the Jews as a kind of spoil, fenced them with spiritual and rational weapons, and set them before the face of the king of the Assyrians already indicated, preparing them as his own armed soldiers.

Isa 8:1 (allusion, high confidence) · Isa 8:4 (allusion, high confidence)

Notes and citation

Summary: The new volume is the New Testament; Christ took his Jewish disciples as spoils and armed them against the ruler of this age.

Notes on the original text

Digital text corrected (word split): ὁ καὶ νὸς τόμος → ὁ καινὸς τόμος.

Cite (SBL): Eusebius, Dem. ev. 7.1.126 (Dindorf 3:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/7-1-69/#p-7-1-126). (abbreviation not yet checked)

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