Demonstration of the Gospel 8.0.1–8.1.47
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 8, chapter 0
8.0.1Dindorf 3:488
Ἀποδείξαντες διʼ ὅσων ὁ τοῦ θεοῦ λόγος εἰς ἀνθρώπους ἥξειν ἐθεσπίζετο, ὅθεν τε καὶ ὅπη καὶ ὅπως ὀφθήσεσθαι τοῖς ἐπὶ γῆς ἐν ταῖς παρʼ Ἑβραίοις προ- φητικαῖς φωναῖς ἐκηρύττετο, ὅτι τε αὐτὸς ἐκεῖνος ἦν, καὶ οὐδʼ ἄλλος, ὁ τῶν αἰώνων προυφεστὼς υἱὸς τοῦ θεοῦ, ὃν διὰ τῶν ἑτέρων θεόν τε καὶ κύριον καὶ ἀρχιστράτηγον καὶ μεγάλης βουλῆς ἄγγελον θεοῦ τε ἀρχιερέα τυγχάνειν προμεμαθήκαμεν, ἀκολούθως μετὰ τὰ προδιεξωδευμένα τοὺς χρόνους τῆς ἐπιφανείας αὐτοῦ πάλιν ἐξ αὐτῶν τῶν προφητικῶν προρρήσεων ἐπιμαρτυρώμεθα, ἐνθένδε ἀρξάμενοι.
Apodeixantes diʼ hosōn ho tou theou logos eis anthrōpous hēxein ethespizeto, hothen te kai hopē kai hopōs ophthēsesthai tois epi gēs en tais parʼ Hebraiois pro- phētikais phōnais ekērytteto, hoti te autos ekeinos ēn, kai oudʼ allos, ho tōn aiōnōn prouphestōs huios tou theou, hon dia tōn heterōn theon te kai kyrion kai archistratēgon kai megalēs boulēs angelon theou te archierea tynchanein promemathēkamen, akolouthōs meta ta prodiexōdeumena tous chronous tēs epiphaneias autou palin ex autōn tōn prophētikōn prorrēseōn epimartyrōmetha, enthende arxamenoi.
We have shown through how many prophecies the Word of God was foretold to come among human beings, and from where, in what place, and how he was proclaimed in the prophetic voices among the Hebrews to be seen by those on earth; and that it was he and no other, the Son of God existing before the ages, whom we have learned from other passages to be God and Lord, Commander-in-chief, Angel of great counsel, and High Priest of God. Next, following what has been gone through, let us bring testimony from the prophetic predictions themselves again for the times of his appearing, beginning here.
Notes and citation
Summary: Book 8 opens: having shown how and where Christ would come, Eusebius turns to the time of his coming.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.0.1 (Dindorf 3:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.2Dindorf 3:488
Τῶν χρόνων τῆς τοῦ Χριστοῦ παρουσίας ἐκφανῆ σημεῖα τάδε ἔσεσθαι προκηρύττουσιν αἶ ἱεραὶ γραφαί. τριῶν τὸ πρὶν ἐπιφανῶν ἀξιωμάτων παρὰ Ἑβραίοις διαπρεπόντων διʼ ὣν τὸ ἔθνος συνεκροτεῖτο, ἑνὸς μὲν τοῦ βασιλικοῦ, ἑτέρου δὲ τοῦ προφητικοῦ, καὶ ἐπὶ τούτοις τοῦ ἀρχιερατικοῦ, τούτων ὁμοῦ τὴν κατάλυσιν καὶ τὴν παντελῆ καθαίρεσιν σημεῖα τῆς τοῦ Χριστοῦ παρουσίας ἔσεσθαι θεσπίζουσι.
Tōn chronōn tēs tou Christou parousias ekphanē sēmeia tade esesthai prokēryttousin ai hierai graphai. triōn to prin epiphanōn axiōmatōn para Hebraiois diaprepontōn diʼ hōn to ethnos synekroteito, henos men tou basilikou, heterou de tou prophētikou, kai epi toutois tou archieratikou, toutōn homou tēn katalysin kai tēn pantelē kathairesin sēmeia tēs tou Christou parousias esesthai thespizousi.
The sacred Scriptures proclaim beforehand that these will be clear signs of the times of Christ's coming. Three distinguished offices formerly stood out among the Hebrews, by which the nation was held together: one royal, another prophetic, and besides these the high-priestly. They foretell that the dissolution and complete destruction of these together will be signs of Christ's coming.
Notes and citation
Summary: The end of Israel's kingship, prophecy, and high priesthood marks the time of Christ's coming.
Topics: Church office
Cite (SBL): Eusebius, Dem. ev. 8.0.2 (Dindorf 3:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.3Dindorf 3:488
δείγματα δὲ τῶν αὐτῶν εἶναι χρόνων καὶ τῆς κατὰ Μωσέα θρησκείας τὴν περιγραφὴν, τῆς τε Ἰερουσαλὴμ καὶ τοῦ πρὸς αὐτῇ ἱεροῦ τὴν ἐρήμωσιν, οὐ μὴν ἀλλὰ καὶ τοῦ παντὸς Ἰουδαίων ἔθνους τὴν ὑπὸ τοῖς ἐχθροῖς καὶ πολεμίοις δουλείαν, καὶ ἄλλα δὲ τῶν αὐτῶν ὑποβάλλουσι σημεῖα χρόνων, πλῆθος εἰρήνης, ἐθνῶν τῆς ἐξ αἰῶνος κατʼ ἔθνος καὶ κατὰ πόλιν τοπαρχίας καὶ πολυαρχίας ἀναίρεσιν, τῆς πολυθέου καὶ δαιμονικῆς εἰδωλολατρίας ἀποστροφὴν, ἐπίγνωσιν εὐσεβείας ἑνὸς τοῦ ἐπὶ πάντων δημιουργοῦ θεοῦ.
deigmata de tōn autōn einai chronōn kai tēs kata Mōsea thrēskeias tēn perigraphēn, tēs te Ierousalēm kai tou pros autę̄ hierou tēn erēmōsin, ou mēn alla kai tou pantos Ioudaiōn ethnous tēn hypo tois echthrois kai polemiois douleian, kai alla de tōn autōn hypoballousi sēmeia chronōn, plēthos eirēnēs, ethnōn tēs ex aiōnos katʼ ethnos kai kata polin toparchias kai polyarchias anairesin, tēs polytheou kai daimonikēs eidōlolatrias apostrophēn, epignōsin eusebeias henos tou epi pantōn dēmiourgou theou.
They suggest that other indications of the same times will be the ending of the worship according to Moses, the desolation of Jerusalem and of the temple in it, and the slavery of the whole Jewish nation to its enemies and foes; and they give other signs of the same times as well: abundance of peace, the removal of the local rule and multiple rule of nations, nation by nation and city by city, that had existed from of old, the turning away from polytheistic and demonic idolatry, and the knowledge of the godliness of the one God, Creator over all.
Notes and citation
Summary: Further signs: the end of Mosaic worship and the temple, universal peace, and the turn from idols to the one God.
Cite (SBL): Eusebius, Dem. ev. 8.0.3 (Dindorf 3:488; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.4Dindorf 3:488–489
ταῦτα οὖν ἅπαντα, μὴ ὄντα πάλαι κατὰ τοὺς τῶν προφητῶν χρόνους ἐπὶ τῆς Χριστοῦ παρουσίας γενήσεσθαι οἱ θεῖοι χρησμοὶ προηγόρευον, ἁ καὶ ταῖς προρρήσεσιν ἀκολούθως εἰς πέρας ἐλθόντα ὅσον οὔπω παραστήσεται.
tauta oun hapanta, mē onta palai kata tous tōn prophētōn chronous epi tēs Christou parousias genēsesthai hoi theioi chrēsmoi proēgoreuon, ha kai tais prorrēsesin akolouthōs eis peras elthonta hoson oupō parastēsetai.
All these things, which did not exist of old in the times of the prophets, the divine oracles foretold would happen at the coming of Christ; and that they came to pass in accordance with the predictions will be shown presently.
Notes and citation
Summary: All these signs, absent in the prophets' day, were foretold for Christ's coming.
Notes on the original text
- Digital text corrected (stray line number): χρόνους 5 ἐπὶ → χρόνους ἐπὶ.
Cite (SBL): Eusebius, Dem. ev. 8.0.4 (Dindorf 3:488–489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.5Dindorf 3:489
τά γε μὴν αἴτια τοῦ μὴ πρότερον, ἀλλὰ νῦν ἐπʼ ἐσχάτων καιρῶν μετὰ τὸν μακρὸν καὶ πολὺν αἰῶνα τὸν Χριστὸν ἐμφανῆ γενέσθαι τῷ βίῳ λέλεκται μὲν ἤδη καὶ πρόσθεν, οὐ μὴν ἀλλὰ καὶ νῦν ἐν βραχέσιν εἰρήσεται.
ta ge mēn aitia tou mē proteron, alla nyn epʼ eschatōn kairōn meta ton makron kai polyn aiōna ton Christon emphanē genesthai tǭ biǭ lelektai men ēdē kai prosthen, ou mēn alla kai nyn en brachesin eirēsetai.
The reasons why Christ appeared in life not earlier, but now in the last times after the long and great age, have already been given before; but they will also be stated briefly now.
Notes and citation
Summary: Eusebius will briefly restate why Christ came so late in history.
Cite (SBL): Eusebius, Dem. ev. 8.0.5 (Dindorf 3:489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.6Dindorf 3:489
πολὺς ἦν πάλαι πρότερον τὰς τῶν ἀνθρώπων ψυχὰς ἐπισκοτῶν ἀφροσύνης καὶ ἀσεβείας αὐχμὸς, δεινή τε ἀθεότης κατακρατοῦσα τοὐ παντὸς ἀνθρώπων βίου, ὡς μηδὲν τῶν ἀγρίων καὶ ἀτιθάσων θηρίων διαφέρειν δοκεῖν· μήτε γοῦν πόλεις, μήτε πολιτείας, μήτε νόμους, μήτε τι σεμνὸν καὶ βιωφελὲς εἰδότες, μηδὲ μὴν ἐπιστήμας καὶ τέχνας ἐν νῷ τιθέμενοι ἀρετῆς τε καὶ φιλοσοφίας οὐδʼ εἰς ἔννοιαν ἰόντες, μόναις ἐπʼ ἐρημίαις ἔν τε ὄρεσι καὶ σπηλαίοις καὶ κώμαις τὰς διατριβὰς ἐποιοῦντο, λῃστρικώτερον ἐπιτιθέμενοι τοῖς πλησιάζουσι, πορίζοντες τὰ πρὸς τὸ ζῆν οὐκ ἄλλοθεν ἀλλʼ ἢ ἐκ τῆς τῶν καταδεεστέρων καταδυναστείας.
polys ēn palai proteron tas tōn anthrōpōn psychas episkotōn aphrosynēs kai asebeias auchmos, deinē te atheotēs katakratousa tou pantos anthrōpōn biou, hōs mēden tōn agriōn kai atithasōn thēriōn diapherein dokein; mēte goun poleis, mēte politeias, mēte nomous, mēte ti semnon kai biōpheles eidotes, mēde mēn epistēmas kai technas en nǭ tithemenoi aretēs te kai philosophias oudʼ eis ennoian iontes, monais epʼ erēmiais en te oresi kai spēlaiois kai kōmais tas diatribas epoiounto, lę̄strikōteron epitithemenoi tois plēsiazousi, porizontes ta pros to zēn ouk allothen allʼ ē ek tēs tōn katadeesterōn katadynasteias.
Long ago a great drought of folly and impiety darkened human souls, and a terrible godlessness held sway over all human life, so that people seemed no different from wild and untamed beasts. Knowing neither cities nor constitutions nor laws nor anything dignified and useful for life, giving no thought to sciences and arts, and not even coming to the idea of virtue and philosophy, they spent their lives only in wildernesses, in mountains, caves, and villages, attacking their neighbors like robbers and providing what they needed for life from no other source than the oppression of the weaker.
Notes and citation
Summary: Primitive humanity lived like beasts, without law, learning, or virtue.
Topics: Ethics
Cite (SBL): Eusebius, Dem. ev. 8.0.6 (Dindorf 3:489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.7Dindorf 3:489
ἀλλὰ μὴν οὐδὲ θεὸν τὸν ἐπὶ πάντων ᾔδεσαν, οὐδέ γε εὐσεβείας ἀληθοῦς τρόπον, φυσικαῖς δὲ ἐννοίαις ἀνακινούμενοι τὸ μὲν ὑπάρχειν ἐν τοῖς οὖσι θείαν τινὰ δύναμιν καὶ θεὸν εἶναι καὶ ὀνομάζεσθαι σωτήριόν τε καὶ εὐεργετικὴν τυγχάνειν τὴν προσηγορίαν αὐτοφυεῖ διδασκαλίᾳ συνωμολόγουν, τὸ δὲ μὴ ἄλλο τι νομίζειν ἢ τὸν ἐπέκεινα ἁπάσης τῆς ὁρωμένης οὐσίας οὐκέθʼ οἷοί τε ἦσαν ἀποδέχεσθαι.
alla mēn oude theon ton epi pantōn ę̄desan, oude ge eusebeias alēthous tropon, physikais de ennoiais anakinoumenoi to men hyparchein en tois ousi theian tina dynamin kai theon einai kai onomazesthai sōtērion te kai euergetikēn tynchanein tēn prosēgorian autophyei didaskalią synōmologoun, to de mē allo ti nomizein ē ton epekeina hapasēs tēs horōmenēs ousias oukethʼ hoioi te ēsan apodechesthai.
Nor did they know the God over all, nor the way of true godliness. Moved by natural notions, by an inborn teaching, they agreed that there exists among beings a certain divine power, that there is a God and he is so called, and that the title means one who saves and does good; but they were no longer able to accept that one should think God to be nothing other than the one beyond all visible being.
Notes and citation
Summary: People knew by nature that a divine power exists but could not grasp the transcendent God.
Cite (SBL): Eusebius, Dem. ev. 8.0.7 (Dindorf 3:489; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.8Dindorf 3:489–490
διόπερ οἶ μὲν αὐτῶν “ ἐσεβάσθησαν καὶ λάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, οἶ δὲ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὑτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία, ὡς ἐναλλάξαι τὴν δόξαν ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετηνῶν καὶ τετραπόδων καὶ ἑρπετῶν. νεκρῶν δὴ οὑν οἵδε ἀνδρῶν δυναστῶν τινων ἢ καὶ τυράννων πάλαι γενομένων εἰκόνας ἀνειδωλοποιήσαντες, καὶ ταύταις τὸ θεῖον περιάψαντες σέβας, τάς τε ἐκτόπους καὶ ἀκολάστους τῶν αὐτῶν πράξεις ὡς θεῶν κατορθώματα σεμνύνειν ἐθεολόγησαν.
dioper oi men autōn “ esebasthēsan kai latreusan tę̄ ktisei para ton ktisanta, oi de emataiōthēsan en tois dialogismois hautōn, kai eskotisthē hē asynetos autōn kardia, hōs enallaxai tēn doxan aphthartou theou en homoiōmati eikonos phthartou anthrōpou kai petēnōn kai tetrapodōn kai herpetōn. nekrōn dē houn hoide andrōn dynastōn tinōn ē kai tyrannōn palai genomenōn eikonas aneidōlopoiēsantes, kai tautais to theion periapsantes sebas, tas te ektopous kai akolastous tōn autōn praxeis hōs theōn katorthōmata semnynein etheologēsan.
Therefore some of them “worshiped and served the creature rather than the Creator,” and others “became futile in their reasonings, and their senseless heart was darkened,” so that they exchanged “the glory of the incorruptible God for the likeness of an image of corruptible man and of birds and four-footed beasts and creeping things.” These made idols of images of certain dead men, powerful men or even tyrants of long ago, attached divine worship to them, and in their theology honored the outlandish and licentious deeds of these men as the achievements of gods.
Rom 1:25 (quotation, high confidence) · Rom 1:21 (quotation, high confidence) · Rom 1:23 (quotation, high confidence)
Notes and citation
Summary: Humanity fell into idolatry, deifying dead rulers and their vices, as Romans 1 describes.
- Eusebius holds a euhemerist view of pagan gods as deified men.
Cite (SBL): Eusebius, Dem. ev. 8.0.8 (Dindorf 3:489–490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.9Dindorf 3:490
πῶς οὖν τοῖς τυγχάνουσιν ἐν τοιαύτῃ βίου καταστάσει τὸν πάνσοφον καὶ πανάρετον τοὺ Χριστοῦ λόγον τὴν εἰς ἄκρον καταγγέλλοντα φιλοσοφίαν τοῖς τε ἐν τοσούτῳ βάθει κακίας καλινδουμένοις δύνασθαι ἁρμόττειν; διὸ δὴ ἐκείνους ἡ θεία καὶ πάντων ἔφορος δίκη ὡς ἀγρίαν καὶ βλαβερωτάτην ὕλην περικόπτουσα τοτὲ μὲν κατακλυσμοῖς, τοτὲ δὲ πυρπολήσεσι μετῄει, τοτὲ δὲ αὐτοὺς τοῖς κατʼ ἀλλήλων πολέμοις ἀνδροκτασίαις τε καὶ πολιορκίαις ἐπαλλήλοις παρεδίδου, πρὸς αὐτῶν τῶν δαιμόνων, τῶν δὴ θεῶν αὐτοῖς νενομισμένων, ἐπὶ τὸν κατʼ ἀλλήλων πόλεμον ἐξοιστρουμένους, ὥστε ἄβατον εἶναι τοῖς πλησιοχώροις ἀνεπίμικτόν τε καὶ ἀκοινώνητον τὸν τότε τῶν ἀνθρώπων βίον· βραχεῖς δέ τινας, ὡς ἐν τοιαύτῃ καταστάσει, καὶ ἀριθμῷ ληπτοὺς,
pōs oun tois tynchanousin en toiautę̄ biou katastasei ton pansophon kai panareton tou Christou logon tēn eis akron katangellonta philosophian tois te en tosoutǭ bathei kakias kalindoumenois dynasthai harmottein? dio dē ekeinous hē theia kai pantōn ephoros dikē hōs agrian kai blaberōtatēn hylēn perikoptousa tote men kataklysmois, tote de pyrpolēsesi metę̄ei, tote de autous tois katʼ allēlōn polemois androktasiais te kai poliorkiais epallēlois paredidou, pros autōn tōn daimonōn, tōn dē theōn autois nenomismenōn, epi ton katʼ allēlōn polemon exoistroumenous, hōste abaton einai tois plēsiochōrois anepimikton te kai akoinōnēton ton tote tōn anthrōpōn bion; bracheis de tinas, hōs en toiautę̄ katastasei, kai arithmǭ lēptous,
How, then, could the all-wise and all-virtuous word of Christ, proclaiming the highest philosophy, suit people living in such a state of life and wallowing in such a depth of wickedness? Therefore the divine justice that watches over all, pruning them like wild and most harmful undergrowth, visited them at times with floods, at times with conflagrations, and at times handed them over to wars against one another, to slaughters and continual sieges, as they were goaded into war with one another by the demons themselves whom they held to be gods; so that human life at that time was inaccessible to neighbors, without intercourse or fellowship. But a few, as could be expected in such a state, and easily counted,
Notes and citation
Summary: Primitive humanity was unfit for Christ's teaching, so divine justice pruned it by floods, fires, and wars.
- The sentence continues in 8.0.10.
Notes on the original text
- Digital text corrected (repeated word; words run together): ἀγρίανκαὶ → ἀγρίαν καὶ; ἀνδροκτασίαις τε τε καὶ → ἀνδροκτασίαις τε καὶ.
Cite (SBL): Eusebius, Dem. ev. 8.0.9 (Dindorf 3:490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.10Dindorf 3:490
ὧν τὰ παρʼ Ἑβραίοις μνημονεύει λόγια, θεοφιλεῖς εὑροῦσα, τούτοις διὰ χρησμῶν καὶ θειοτέρας ἐπιφανείας ὡμίλει, δεξιουμένη τοὺς ἄνδρας καὶ θεραπεύουσα νόμοις τοῖς παρὰ Μώσεως εἰσαγωγικοῖς καὶ βιωφελέσιν.
hōn ta parʼ Hebraiois mnēmoneuei logia, theophileis heurousa, toutois dia chrēsmōn kai theioteras epiphaneias hōmilei, dexioumenē tous andras kai therapeuousa nomois tois para Mōseōs eisagōgikois kai biōphelesin.
whom the oracles among the Hebrews record, it found beloved of God; with these it conversed through oracles and more divine appearances, welcoming these men and tending them with the introductory and beneficial laws given through Moses.
Notes and citation
Summary: God spoke to the few God-beloved among the Hebrews and gave them the introductory law of Moses.
Cite (SBL): Eusebius, Dem. ev. 8.0.10 (Dindorf 3:490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.11Dindorf 3:490–491
ἀλλʼ ὅτε δὴ ἐκ τῆς τούτοις διαταγείσης νομοθεσίας ἔκ τε τῶν μετὰ ταῦτα προφητικῶν μαθημάτων εἰς πάντας ἀνθρώπους εὐωδίας δίκην προχεομένων ἤδη λοιπὸν ἡμέρωτο τῶν πολλῶν τὰ φρονή- ματα, τοῖς τε πολλοῖς ἔθνεσι πολιτεῖαι καὶ νομοθεσίαι συνίσταντο, ἀρετῆς τε καὶ φιλοσοφίας ὄνομα παρὰ πολλοῖς ἐβοᾶτο, ὡς ἂν πεπαυμένης τῆς παλαιᾶς θηριωδίας, μετατιθεμένης δὲ τῆς ἀγρίας καὶ ἀπηνοῦς διαίτης ἐπὶ τὸ πραότερον, αὐτὸς ἤδη λοιπὸν κατὰ καιρὸν τὸν προσήκοντα ὁ τῶν τελείων τε καὶ οὐρανίων δογμάτων τε καὶ μαθημάτων τέλειος καὶ οὐράνιος διδάσκαλος, ὁ τῆς ἀληθοῦς θεογνωσίας εἰσαγωγεὺς, ὁ θεὸς λόγος ἐπέφανεν ἑαυτὸν κατὰ τὸν ὑπογραφέντα τῆς ἐνανθρωπήσεως αὐτοῦ χρόνον, μίαν τοῖς πᾶσιν ἔθνεσιν, Ἕλλησί τε καὶ βαρβάροις, τῷ τε παντὶ ἔθνει τῶν ἀνθρώπων τὴν τοῦ πατρὸς φιλανθρωπίαν εὐαγγελιζόμενος, ἐπὶ μίαν τε τοὺς πάντας παρορμῶν ἐν θεῷ σωτηρίαν, ἀλήθειάν τε αὐτὴν καὶ φῶς ἀληθοῦς εὐσεβείας, βασιλείαν τε οὐρανῶν, καὶ αἰωνίου ζωῆς ἐπαγγελίαν τοῖς πᾶσι προμνώμενος.
allʼ hote dē ek tēs toutois diatageisēs nomothesias ek te tōn meta tauta prophētikōn mathēmatōn eis pantas anthrōpous euōdias dikēn procheomenōn ēdē loipon hēmerōto tōn pollōn ta phronē- mata, tois te pollois ethnesi politeiai kai nomothesiai synistanto, aretēs te kai philosophias onoma para pollois eboato, hōs an pepaumenēs tēs palaias thēriōdias, metatithemenēs de tēs agrias kai apēnous diaitēs epi to praoteron, autos ēdē loipon kata kairon ton prosēkonta ho tōn teleiōn te kai ouraniōn dogmatōn te kai mathēmatōn teleios kai ouranios didaskalos, ho tēs alēthous theognōsias eisagōgeus, ho theos logos epephanen heauton kata ton hypographenta tēs enanthrōpēseōs autou chronon, mian tois pasin ethnesin, Hellēsi te kai barbarois, tǭ te panti ethnei tōn anthrōpōn tēn tou patros philanthrōpian euangelizomenos, epi mian te tous pantas parormōn en theǭ sōtērian, alētheian te autēn kai phōs alēthous eusebeias, basileian te ouranōn, kai aiōniou zōēs epangelian tois pasi promnōmenos.
But when, from the legislation given to these and from the prophetic teachings afterward, poured out like a fragrance to all people, the minds of the many had at last been tamed; when constitutions and legislations were established among many nations and the name of virtue and philosophy was proclaimed among many, as though the old brutishness had ceased and the wild and cruel way of life had been changed to a gentler one—then at last, at the fitting time, the perfect and heavenly Teacher of perfect and heavenly doctrines and lessons himself, the introducer of the true knowledge of God, God the Word, manifested himself at the time described for his incarnation. He proclaimed to all the nations, Greeks and barbarians, and to the whole human race, the one loving kindness of the Father, urging all to one salvation in God, and promising to all the truth itself and the light of true godliness, the kingdom of heaven, and eternal life.
Notes and citation
Summary: When humanity had been civilized by the law and the prophets, the Word appeared to offer salvation to all nations.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.0.11 (Dindorf 3:490–491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.12Dindorf 3:491
Ταῦτα μὲν οὑν περὶ τῶν χρόνων εἰρήσθω, διʼ ἣν αἰτίαν νῦν, ἀλλʼ οὐ πάλαι πρότερον ὁ Χριστὸς τοῦ θεοῦ εἰς πάντας ἐξέλαμψεν ἀνθρώπους. φέρε δὲ ἐπανελθόντες τῶν χρόνων τῆς ἀφίξεως αὐτοῦ τὰ σημεῖα κατὰ μέρος ἐπισκεψώμεθα, τὰς εὐαγγελικὰς περὶ τῆς γενέσεως αὐτοῦ φωνὰς ἐν πρώτοις ἐπισημειωσάμενοι.
Tauta men houn peri tōn chronōn eirēsthō, diʼ hēn aitian nyn, allʼ ou palai proteron ho Christos tou theou eis pantas exelampsen anthrōpous. phere de epanelthontes tōn chronōn tēs aphixeōs autou ta sēmeia kata meros episkepsōmetha, tas euangelikas peri tēs geneseōs autou phōnas en prōtois episēmeiōsamenoi.
Let this be said about the times, and the reason why the Christ of God shone forth to all people now and not long ago. Let us go back and examine one by one the signs of the times of his coming, first noting the Gospel statements about his birth.
Notes and citation
Summary: Eusebius turns to the specific signs of the time of Christ's coming.
Cite (SBL): Eusebius, Dem. ev. 8.0.12 (Dindorf 3:491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.13Dindorf 3:491
ὁ μὲν οὖν Ματθαῖος τὸν χρόνον τῆς ἐνσάρκου αὐτοῦ ἐπιφανείας ὧδέ πως ἱστορεῖ, λέγων τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας, ἐν ἡμέραις Ἡρώδου τοῦ βασιλέως.” καὶ μετʼ ὀλίγα φησὶν ‘‘ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας, ἀντὶ Ἡρώδου τοῦ πατρὸς αὐτοῦ.”
ho men oun Matthaios ton chronon tēs ensarkou autou epiphaneias hōde pōs historei, legōn tou de Iēsou gennēthentos en Bēthleem tēs Ioudaias, en hēmerais Hērōdou tou basileōs.” kai metʼ oliga phēsin ‘‘akousas de hoti Archelaos basileuei tēs Ioudaias, anti Hērōdou tou patros autou.”
Matthew records the time of his appearing in the flesh thus, saying: “Now when Jesus was born in Bethlehem of Judea in the days of Herod the king.” And a little later he says: “But hearing that Archelaus was reigning over Judea in place of his father Herod.”
Matt 2:1 (quotation, high confidence) · Matt 2:22 (quotation, high confidence)
Notes and citation
Summary: Matthew dates Jesus' birth to the reign of Herod.
Cite (SBL): Eusebius, Dem. ev. 8.0.13 (Dindorf 3:491; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.0.14Dindorf 3:491–492
ὁ δὲ Λουκᾶς τὸν τῆς διδασκαλίας αὐτοῦ καὶ ἀναδείξεως χρόνον παρέστησε λέγων “ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἐπιτροπεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, τετραρχοῦντος δὲ τῆς Γαλιλαίας Ἡρώδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετραρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς Ἀβιληνῆς τετραρχοῦντος, ἐπὶ ἀρχιερέως Ἄννα καὶ Καιάφα. τούτοις δὴ οὖν καλῶς ἔχει παραθέσθαι τὴν παρὰ Μωσεῖ τοῦ Ἰακὼβ προφητείαν τοῦτον ἔχουσαν τὸν τρόπον· Περὶ τῶν χρόνων τῆς εἰς ἀνθρώπους ἐπιφανείας αὐτοῦ.
ho de Loukas ton tēs didaskalias autou kai anadeixeōs chronon parestēse legōn “en etei pentekaidekatǭ tēs hēgemonias Tiberiou Kaisaros, epitropeuontos Pontiou Pilatou tēs Ioudaias, tetrarchountos de tēs Galilaias Hērōdou, Philippou de tou adelphou autou tetrarchountos tēs Itouraias kai Trachōnitidos chōras, kai Lysaniou tēs Abilēnēs tetrarchountos, epi archiereōs Anna kai Kaiapha. toutois dē oun kalōs echei parathesthai tēn para Mōsei tou Iakōb prophēteian touton echousan ton tropon; Peri tōn chronōn tēs eis anthrōpous epiphaneias autou.
Luke set out the time of his teaching and manifestation, saying: “In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, in the high priesthood of Annas and Caiaphas.” It is good to set beside these the prophecy of Jacob in Moses, which runs as follows. On the times of his appearing among human beings.
Luke 3:1–2 (quotation, high confidence)
Notes and citation
Summary: Luke dates Jesus' ministry; Eusebius sets Jacob's prophecy beside it.
Notes on the original text
- Digital text corrected (OCR: ΙΙ for Π): ΙΙιλάτου → Πιλάτου.
Cite (SBL): Eusebius, Dem. ev. 8.0.14 (Dindorf 3:491–492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-0-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 8, chapter 1
8.1.1Dindorf 3:492
“ Ἐκάλεσε δὲ Ἰακὼβ τοὺς υἱοὺς αὐτοῦ καὶ εἶπε, συνάχθητε ἵνα ἀπαγγείλω ὑμῖν τί ἀπαντήσεται ὑμῖν ἐπʼ ἐσχάτου τῶν ἡμερῶν. ἀθροίσθητε καὶ ἀκούσατε, υἱοὶ Ἰακὼβ, ἀκούσατε, Ἰσραὴλ, τοῦ πατρὸς ὑμῶν.”
“ Ekalese de Iakōb tous huious autou kai eipe, synachthēte hina apangeilō hymin ti apantēsetai hymin epʼ eschatou tōn hēmerōn. athroisthēte kai akousate, huioi Iakōb, akousate, Israēl, tou patros hymōn.”
“And Jacob called his sons and said: Gather together, that I may tell you what will befall you in the last of the days. Assemble and hear, sons of Jacob; hear Israel your father.”
Gen 49:1–2 (quotation, high confidence)
Notes and citation
Summary: Jacob summons his sons to hear what will befall them in the last days.
Notes on the original text
- Digital text corrected (OCR: ἔνα for ἵνα; ε for α): συνάχθητε ἔνα ἐπαγγείλω → συνάχθητε ἵνα ἀπαγγείλω.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 8.1.1 (Dindorf 3:492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.2Dindorf 3:492
εἶτα τούτοις ἑξῆς ἐπιμεμψάμενός τινά τισι τοῖς προτέροις υἱοῖς, ὡς διά τινα αὐτῶν πλημμελήματα γενομένοις ἀναξίοις τῆς μελλούσης ἐπιλέγεσθαι προρρήσεως, τῷ τετάρτῳ ὡς τὸν βίον κρείττονα τῶν λοιπῶν ἀδελφῶν ἐπιδεδειγμένῳ τάδε θεσπίζει ‘‘Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου, αἶ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, προσκυνήσουσί σε οἶ υἱοὶ τοῦ πατρός σου· σκύμνος λέοντος Ἰούδα, ἐκ βλαστοῦ υἱέ μου ἀνέβης, ἀναπεσὼν ἐκοιμήθης ὡς λέων καὶ σκύμνος. τίς ἐγερεῖ αὐτόν; οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ, καὶ αὐτὸς προσδοκία ἐθνῶν. ”
eita toutois hexēs epimempsamenos tina tisi tois proterois huiois, hōs dia tina autōn plēmmelēmata genomenois anaxiois tēs mellousēs epilegesthai prorrēseōs, tǭ tetartǭ hōs ton bion kreittona tōn loipōn adelphōn epidedeigmenǭ tade thespizei ‘‘Iouda, se ainesaisan hoi adelphoi sou, ai cheires sou epi nōtou tōn echthrōn sou, proskynēsousi se oi huioi tou patros sou; skymnos leontos Iouda, ek blastou huie mou anebēs, anapesōn ekoimēthēs hōs leōn kai skymnos. tis egerei auton? ouk ekleipsei archōn ex Iouda, oude hēgoumenos ek tōn mērōn autou, heōs an elthę̄ ta apokeimena autǭ, kai autos prosdokia ethnōn. ”
Then, after rebuking some of his elder sons for certain faults, as having become unworthy of the prediction that was to be spoken, he prophesies thus to the fourth, as having shown a better life than the rest of his brothers: “Judah, your brothers shall praise you; your hands shall be on the back of your enemies; your father's sons shall bow down to you. A lion's whelp is Judah; from a shoot, my son, you went up; lying down you slept like a lion and like a whelp; who shall rouse him? A ruler shall not fail from Judah, nor a leader from his thighs, until the things laid up for him come; and he is the expectation of the nations.”
Gen 49:8–10 (quotation, high confidence)
Notes and citation
Summary: Jacob's blessing of Judah, the fourth son (Genesis 49:8–10).
- Here Gen 49:10 reads “until the things laid up for him come” (another Septuagint reading), unlike 7.3.53.
Cite (SBL): Eusebius, Dem. ev. 8.1.2 (Dindorf 3:492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.3Dindorf 3:492–493
Σκόπει δὴ πρῶτον τίνα ἄρα φησὶν εἶναι τὰ ἀποκείμενα αὐτῷ, καὶ ὅρα εἰ μὴ αὐτὰ ἦν, ἃ τοῖς ἀμφὶ τὸν Ἀβραὰμ προπάτορσι περὶ τῆς τῶν ἐθνῶν κλήσεως ὁ θεὸς ἀνείρηκε θεσπίσας. γέγραπται γοῦν ὡς ἄρα εἷπεν ὁ θεὸς τῷ Ἀβραὰμ “ καὶ ἔσῃ εὐλογητὸς, καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε, καὶ τοὺς καταρωμένους σε καταράσομαι· καὶ ἐνευλογηθήσονται ἔν σοι πᾶσαι αἶ φυλαὶ τῆς γῆς.”
Skopei dē prōton tina ara phēsin einai ta apokeimena autǭ, kai hora ei mē auta ēn, ha tois amphi ton Abraam propatorsi peri tēs tōn ethnōn klēseōs ho theos aneirēke thespisas. gegraptai goun hōs ara heipen ho theos tǭ Abraam “ kai esę̄ eulogētos, kai eulogēsō tous eulogountas se, kai tous katarōmenous se katarasomai; kai eneulogēthēsontai en soi pasai ai phylai tēs gēs.”
Consider first what he says “the things laid up for him” are, and see whether they were not the very things God had foretold to the forefathers around Abraham about the calling of the nations. It is written that God said to Abraham: “And you shall be blessed, and I will bless those who bless you, and those who curse you I will curse; and in you all the tribes of the earth shall be blessed.”
Gen 12:2–3 (quotation, high confidence)
Notes and citation
Summary: “The things laid up” are God's promises to Abraham that all nations would be blessed.
Cite (SBL): Eusebius, Dem. ev. 8.1.3 (Dindorf 3:492–493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.4Dindorf 3:493
καὶ αὖθις “ Ἀβραὰμ δὲ φησὶ‘‘ γινόμενος ἔσται εἰς ἔθνος μέγα καὶ πολὺ, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς.’ τὰ ὅμοια δὲ καὶ τῷ Ἰσαὰκ ὁ χρησμὸς τοῦτον ἐκφωνεῖ τὸν τρόπον “ καὶ πληθυνῶ τὸ σπέρμα σου ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ, καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς.” ἔτι δὲ τῷ Ἰακὼβ τοιαῦτα δὴ εἴρηται “ ἐγὼ κύριος ὁ θεὸς Ἀβραὰμ τοῦ πατρός σου καὶ ὁ θεὸς Ἰσαὰκ, μὴ φοβοῦ.” καὶ ἑξῆς καὶ ἐνευλογηθήσονται ἔν σοι πᾶσαι αἶ φυλαὶ τῆς γῆς. ”
kai authis “ Abraam de phēsi‘‘ ginomenos estai eis ethnos mega kai poly, kai eneulogēthēsontai en autǭ panta ta ethnē tēs gēs.’ ta homoia de kai tǭ Isaak ho chrēsmos touton ekphōnei ton tropon “ kai plēthynō to sperma sou hōs tous asteras tou ouranou, kai eneulogēthēsontai en tǭ spermati sou panta ta ethnē tēs gēs.” eti de tǭ Iakōb toiauta dē eirētai “ egō kyrios ho theos Abraam tou patros sou kai ho theos Isaak, mē phobou.” kai hexēs kai eneulogēthēsontai en soi pasai ai phylai tēs gēs. ”
And again: “Abraham,” he says, “shall become a great and numerous nation, and in him all the nations of the earth shall be blessed.” The oracle declares similar things to Isaac in this way: “And I will multiply your seed as the stars of heaven, and in your seed all the nations of the earth shall be blessed.” Further, this is said to Jacob: “I am the Lord, the God of Abraham your father and the God of Isaac; do not fear”; and next, “and in you all the tribes of the earth shall be blessed.”
Gen 18:18 (quotation, high confidence) · Gen 26:4 (quotation, high confidence) · Gen 28:13–14 (quotation, high confidence)
Notes and citation
Summary: The same promise of blessing for the nations was repeated to Abraham, Isaac, and Jacob.
Cite (SBL): Eusebius, Dem. ev. 8.1.4 (Dindorf 3:493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.5Dindorf 3:493
καὶ ἄλλοτε εἶπεν αὐτῷ ὁ θεὸς “ ἐγὼ ὁ θεός σου, αὐξάνου καὶ πληθύνου· ἔθνη καὶ συναγωγαὶ ἐθνῶν ἐξελεύσονται ἐκ σοῦ, καὶ βασιλεῖς ἐκ τῆς ὀσφύος σου ἐξελεύσονται.
kai allote eipen autǭ ho theos “ egō ho theos sou, auxanou kai plēthynou; ethnē kai synagōgai ethnōn exeleusontai ek sou, kai basileis ek tēs osphyos sou exeleusontai.
And at another time God said to him: “I am your God; increase and multiply; nations and gatherings of nations shall come from you, and kings shall come from your loins.”
Gen 35:11 (quotation, high confidence)
Notes and citation
Summary: God promised Jacob that nations and kings would come from him.
Cite (SBL): Eusebius, Dem. ev. 8.1.5 (Dindorf 3:493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.6Dindorf 3:493
τοσαύτας περὶ τῆς τῶν ἐθνῶν κλήσεως προρρήσεις τοῦ θεοῦ προμεμαθηκὼς ὁ Ἰακὼβ, παίδων αὐτῷ τὸν ἀριθμὸν προμεμαθηκὼς δεκαδύο, πρὸς τῇ τελευτῇ συγκαλέσας τοὺς πάντας περιεσκόπει ἐξ ὁποίου ἄρα αὐτῶν τῆς διαδοχῆς τὰ τῶν τοῦ θεοῦ προρρήσεων ἐπὶ τέλος ἥξει· εἶτʼ ἐπιθεὶς τρισὶ μὲν τοῖς πρώτοις αὐτῷ γενομένοις παισὶν ἐλέγχους ὧν ἐπλημμέλησαν, ἐπιφέρει διδάσκων ὅτι τῶν τετολμημένων αὐτοῖς ἕνεκα οὐ διʼ αὐτῶν ἐκπληρωθήσεται τὰ τῶν προρρήσεων ἀποτελέσματα.
tosautas peri tēs tōn ethnōn klēseōs prorrēseis tou theou promemathēkōs ho Iakōb, paidōn autǭ ton arithmon promemathēkōs dekadyo, pros tę̄ teleutę̄ synkalesas tous pantas perieskopei ex hopoiou ara autōn tēs diadochēs ta tōn tou theou prorrēseōn epi telos hēxei; eitʼ epitheis trisi men tois prōtois autǭ genomenois paisin elenchous hōn eplēmmelēsan, epipherei didaskōn hoti tōn tetolmēmenōn autois heneka ou diʼ autōn ekplērōthēsetai ta tōn prorrēseōn apotelesmata.
Having learned beforehand so many predictions of God about the calling of the nations, Jacob, who had twelve sons, called them all together at his death and considered from which of their lines the predictions of God would come to fulfillment. Then, having laid on the first three sons born to him rebukes for their offenses, he goes on to teach that because of what they had dared, the fulfillment of the predictions would not come about through them.
Gen 49:3–7 (allusion, high confidence)
Notes and citation
Summary: Jacob excludes his first three sons, because of their sins, from carrying the promises.
Notes on the original text
- Digital text corrected (OCR: misplaced accent): ἐλέγχοῦς → ἐλέγχους.
Cite (SBL): Eusebius, Dem. ev. 8.1.6 (Dindorf 3:493; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.7Dindorf 3:493–494
ἐπὶ δὲ τὸν τέταρτον ἐλθὼν τὸν Ἰούδαν, ὁμοῦ τὸν φήσαντα αὐτῷ χρησμὸν “ βασιλεῖς ἐκ ὀσφύος αὐτοῦ ἐξελεύσονται διὰ τῆς τούτου διαδοχῆς τέλος λήψεσθαι θεσπίζει. πρόδηλον γὰρ ὡς ἐκ τῆς Ἰούδα φυλῆς τὸ βασιλικὸν συνέστη γένος· ὁμοῦ καὶ τὰς τοῦ θεοῦ προρρήσεις καὶ τὰς τῶν ἐθνῶν ὑποσχέσεις καθʼ ὁποίους ἐνστήσονται χρόνους παρίστησιν, ἐξ αὐτοῦ τε προελεύσεσθαι διδάσκει τὸν μέλλοντα αἴτιον καταστήσεσθαι πᾶσι τοῖς ἔθνεσι καὶ πάσαις ταῖς φυλαῖς τῆς γῆς τῆς παραπλησίας τῷ Ἀβραὰμ εὐλογίας.
epi de ton tetarton elthōn ton Ioudan, homou ton phēsanta autǭ chrēsmon “ basileis ek osphyos autou exeleusontai dia tēs toutou diadochēs telos lēpsesthai thespizei. prodēlon gar hōs ek tēs Iouda phylēs to basilikon synestē genos; homou kai tas tou theou prorrēseis kai tas tōn ethnōn hyposcheseis kathʼ hopoious enstēsontai chronous paristēsin, ex autou te proeleusesthai didaskei ton mellonta aition katastēsesthai pasi tois ethnesi kai pasais tais phylais tēs gēs tēs paraplēsias tǭ Abraam eulogias.
Coming to the fourth, Judah, he foretells that the oracle which told him, “kings shall come forth from your loins,” would be fulfilled through his line. For it is obvious that the royal family came from the tribe of Judah. At the same time he sets forth at what times the predictions of God and the promises to the nations would come, and teaches that from Judah would come forth the one who would become for all nations and all the tribes of the earth the cause of a blessing like Abraham's.
Gen 35:11 (allusion, high confidence)
Notes and citation
Summary: Through Judah came the kings, and from Judah would come the one who brings blessing to all nations.
Notes on the original text
- Digital text corrected (repeated word): ἐθνῶν ἐθνῶν ὑποσχέσεις → ἐθνῶν ὑποσχέσεις.
Cite (SBL): Eusebius, Dem. ev. 8.1.7 (Dindorf 3:493–494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.8Dindorf 3:494
ταῦτα οὖν ἅπαντα ἦν τὰ ἀποκείμενα τῷ Ἰούδα, δηλαδὴ τὰ πάλαι προθεσπισθέντα περὶ τῶν ἐθνῶν, καὶ τὸ ‟βασιλεῖς ἐκ τῆς ὀσφύος σου ἐξελεύσονται.” διὸ καὶ τῶν λοιπῶν ἀδελφῶν προκριθεὶς βασιλικῆς φυλῆς καὶ διαπρεπεστέρας παρὰ τὰς λοιπὰς ἠξιώθη.
tauta oun hapanta ēn ta apokeimena tǭ Iouda, dēladē ta palai prothespisthenta peri tōn ethnōn, kai to ‟basileis ek tēs osphyos sou exeleusontai.” dio kai tōn loipōn adelphōn prokritheis basilikēs phylēs kai diaprepesteras para tas loipas ēxiōthē.
All these, then, were the things laid up for Judah: the things foretold of old about the nations, and “kings shall come forth from your loins.” Therefore, preferred above his other brothers, he was counted worthy of a royal tribe, more distinguished than the rest.
Gen 35:11 (quotation, high confidence)
Notes and citation
Summary: Judah received the royal promise and preeminence among the tribes.
Notes on the original text
- Digital text corrected (repeated word): βασιλεῖς βασιλεῖς ἐκ → βασιλεῖς ἐκ.
Cite (SBL): Eusebius, Dem. ev. 8.1.8 (Dindorf 3:494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.9Dindorf 3:494
αὐτίκα ἐπὶ τῆς διατάξεως τοῦ παντὸς λαοῦ κατὰ τοὺς Μώσεως χρόνους ἡγεῖσθαι ταύτην ὁ θεὸς τῶν λοιπῶν φυλῶν προστάττει. γέγραπται γὰρ ‟καὶ ἐλάλησε κύριος πρὸς Μωσῆν καὶ Ἀαρὼν, λέγων, ἄνθρωπος ἐχόμενος κατὰ τάγματα αὐτοῦ, κατὰ σημαίας, κατʼ οἴκους πατριῶν αὐτῶν παρεμβαλέτωσαν οἱ υἱοὶ Ἰσραὴλ ἔναντι κυρίου, κύκλῳ τῆς σκηνῆς τοῦ μαρτυρίου, καὶ οἱ παρεμβάλλοντες πρῶτοι κατὰ ἀνατολὰς, τάγμα παρεμβολῆς υἱῶν Ἰούδα, σὺν δυνάμει αὐτῶν.”
autika epi tēs diataxeōs tou pantos laou kata tous Mōseōs chronous hēgeisthai tautēn ho theos tōn loipōn phylōn prostattei. gegraptai gar ‟kai elalēse kyrios pros Mōsēn kai Aarōn, legōn, anthrōpos echomenos kata tagmata autou, kata sēmaias, katʼ oikous patriōn autōn parembaletōsan hoi huioi Israēl enanti kyriou, kyklǭ tēs skēnēs tou martyriou, kai hoi paremballontes prōtoi kata anatolas, tagma parembolēs huiōn Iouda, syn dynamei autōn.”
At once, in the arrangement of the whole people in the time of Moses, God commands this tribe to lead the others. For it is written: “And the Lord spoke to Moses and Aaron, saying: Let the sons of Israel encamp, each keeping to his own rank, by standards, by the houses of their fathers, before the Lord, around the tent of witness; and those encamping first, toward the east, the rank of the camp of the sons of Judah with their host.”
Num 2:1–3 (quotation, high confidence)
Notes and citation
Summary: In the wilderness camp, Judah's tribe was placed first.
Cite (SBL): Eusebius, Dem. ev. 8.1.9 (Dindorf 3:494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.10Dindorf 3:494
καὶ ἐξῆς ἐπὶ τῶν εἰς τὸν ἐγκαινισμὸν τῆς σκηνῆς ἀναφερομένων “ εἶπε κύριος πρὸς Μωσῆν, ἄρχων εἷς καθʼ ἡμέραν προσοίσουσιν τὰ δῶρα αὑτῶν. καὶ ἦν ὁ προσφέρων τῇ ἡμέρᾳ τῇ πρώτῃ τὸ δῶρον αὑτοῦ Ναασσὼν υἱὸς Ἀμιναδὰβ, ἄρχων τῆς φυλῆς Ἰούδα.”
kai exēs epi tōn eis ton enkainismon tēs skēnēs anapheromenōn “ eipe kyrios pros Mōsēn, archōn heis kathʼ hēmeran prosoisousin ta dōra hautōn. kai ēn ho prospherōn tę̄ hēmerą tę̄ prōtę̄ to dōron hautou Naassōn huios Aminadab, archōn tēs phylēs Iouda.”
And next, concerning the offerings for the dedication of the tabernacle: “The Lord said to Moses: One leader each day shall offer their gifts. And he who offered his gift on the first day was Nahshon son of Amminadab, leader of the tribe of Judah.”
Num 7:11–12 (quotation, high confidence)
Notes and citation
Summary: Judah's leader offered first at the dedication of the tabernacle.
Cite (SBL): Eusebius, Dem. ev. 8.1.10 (Dindorf 3:494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.11Dindorf 3:494–495
καὶ ἐν τῇ βίβλῳ δὲ τοῦ Ναυὴ τῆς γῆς τῆς ἐπαγγελίας κλήρῳ κατὰ τῶν λοιπῶν φυλῶν διανεμηθείσης, ἀκληρωτὶ καὶ πασῶν πρώτη ἡ τοῦ Ἰούδα φυλὴ τὸ οἰκεῖον μέρος τῆς γῆς ἀπολαμβάνει.
kai en tę̄ biblǭ de tou Nauē tēs gēs tēs epangelias klērǭ kata tōn loipōn phylōn dianemētheisēs, aklērōti kai pasōn prōtē hē tou Iouda phylē to oikeion meros tēs gēs apolambanei.
And in the book of Joshua son of Nun, when the land of promise was divided by lot among the other tribes, the tribe of Judah, without lot and first of all, receives its own portion of the land.
Josh 15:1 (allusion, medium confidence)
Notes and citation
Summary: Judah received its portion of the land first.
- Compare Josh 14–15.
Notes on the original text
- Digital text corrected (repeated word): τοῦ τοῦ Ναυὴ → τοῦ Ναυὴ.
Cite (SBL): Eusebius, Dem. ev. 8.1.11 (Dindorf 3:494–495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.12Dindorf 3:495
ἀλλὰ καὶ ‟ μετὰ τὴν τελευτὴν Ἰησοῦ ἐπηρώτων οἶ υἱοὶ Ἰσραὴλ ἐν κυρίῳ, λέγοντες, τίς ἀναβήσεται ἡμῖν πρὸς τὸν Χαναναῖον, ἀφηγούμενος τοῦ πολεμῆσαι ἐν αὐτῷ; καὶ εἶπε κύριος, Ἰούδας ἀναβήσεται. ἰδοὺ δέδωκα τὴν γῆν εἰς χεῖρας αὐτοῦ. ” σαφῶς οὖν τοῦ παντὸς Ἰσραὴλ ἡγεῖσθαι τοῦ Ἰούδα φυλὴν ὁ θεὸς διὰ τούτων προστάττει, ὅθεν ἑξῆς γέγραπται “καὶ ἀνέβη Ἰούδας, καὶ κύριος τὸν Χαναναῖον, καὶ τὸν Φερεζαῖον ἐν χειρὶ αὐτοῦ.”
alla kai ‟ meta tēn teleutēn Iēsou epērōtōn oi huioi Israēl en kyriǭ, legontes, tis anabēsetai hēmin pros ton Chananaion, aphēgoumenos tou polemēsai en autǭ? kai eipe kyrios, Ioudas anabēsetai. idou dedōka tēn gēn eis cheiras autou. ” saphōs oun tou pantos Israēl hēgeisthai tou Iouda phylēn ho theos dia toutōn prostattei, hothen hexēs gegraptai “kai anebē Ioudas, kai kyrios ton Chananaion, kai ton Pherezaion en cheiri autou.”
Moreover, “after the death of Joshua the sons of Israel inquired of the Lord, saying: Who shall go up for us against the Canaanite as leader to fight against him? And the Lord said: Judah shall go up. Behold, I have given the land into his hands.” Clearly, then, God commands by these words that the tribe of Judah lead all Israel; hence it is written next: “And Judah went up, and the Lord gave the Canaanite and the Perizzite into his hand.”
Judg 1:1–2 (quotation, high confidence) · Judg 1:4 (quotation, high confidence)
Notes and citation
Summary: After Joshua's death God appointed Judah to lead Israel in battle.
Cite (SBL): Eusebius, Dem. ev. 8.1.12 (Dindorf 3:495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.13Dindorf 3:495
καὶ πάλιν ‟καὶ ἐπολέμησαν οἶ υἱοὶ Ἰούδα ἐν Ἰερουσαλὴμ, καὶ κατελάβοντο αὐτὴν, καὶ κατέβησαν υἱοὶ Ἰούδα πολεμῆσαι ἐν τῷ Χαναναίῳ.” καὶ αὖθις ‟ καὶ ἐπορεύθη Ἰούδας μετὰ Συμεὼν τοῦ ἀδελφοῦ αὑτοῦ.” καὶ ἑξῆς ‘καὶ ἦν κύριος μετὰ Ἰούδα, καὶ ἐκληρονόμησε τὸ ὄρος.” καὶ μετὰ ταῦτα ‟ καὶ ἀνέβησαν οἶ υἱοὶ Ἰωσὴφ, καί γε αὐτοὶ ἐν Βαιθὴλ, καὶ Ἰούδας μετʼ αὐτῶν. ”
kai palin ‟kai epolemēsan oi huioi Iouda en Ierousalēm, kai katelabonto autēn, kai katebēsan huioi Iouda polemēsai en tǭ Chananaiǭ.” kai authis ‟ kai eporeuthē Ioudas meta Symeōn tou adelphou hautou.” kai hexēs ‘kai ēn kyrios meta Iouda, kai eklēronomēse to oros.” kai meta tauta ‟ kai anebēsan oi huioi Iōsēph, kai ge autoi en Baithēl, kai Ioudas metʼ autōn. ”
And again: “And the sons of Judah fought against Jerusalem and took it; and the sons of Judah went down to fight against the Canaanite.” And again: “And Judah went with Simeon his brother.” And next: “And the Lord was with Judah, and he took possession of the hill country.” And after this: “And the sons of Joseph went up, they too, to Bethel, and Judah with them.”
Textual problem in this passage: see the notes.
Judg 1:8–9 (quotation, high confidence) · Judg 1:17 (quotation, high confidence) · Judg 1:19 (quotation, high confidence) · Judg 1:22 (quotation, high confidence)
Notes and citation
Summary: Judges records Judah's leading role in the conquest.
- The last quotation (“and Judah with them”) follows the Septuagint of Judg 1:22 in some manuscripts.
Cite (SBL): Eusebius, Dem. ev. 8.1.13 (Dindorf 3:495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.14Dindorf 3:495
καὶ ἐν τῇ βίβλῳ δὲ κριτῶν διαφόρως κατὰ χρόνους προισταμένων τοῦ λαοῦ, εἰ καὶ ἐκ διαφόρων ἐδόκουν εἶναι φυλῶν οἶ κριταὶ, ὅμως δὲ καθόλου ἡ τοῦ Ἰούδα φυλὴ τοῦ παντὸς ἔθνους ἡγεῖτο, πολλῷ δὲ πλέον ἐπὶ τῶν χρόνων τοῦ Δαβὶδ καὶ τῶν τούτου διαδόχων ἐκ φυλῆς μὲν τοῦ Ἰούδα γεγονότων, μέχρι δὲ τῆς εἰς Βαβυλῶνα αἰχμαλωσίας τὴν βασιλείαν διενεγκάντων, μεθʼ ἣν τῶν ἐκ τῆς αἰχμαλωσίας ἐπὶ τὴν οἰκείαν γῆν ἐπανιόντων αὖθις ἡγεῖται Ζοροβάβελ, ὁ τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, ὁ καὶ τὸν νεὼν ἐγείρας.
kai en tę̄ biblǭ de kritōn diaphorōs kata chronous proistamenōn tou laou, ei kai ek diaphorōn edokoun einai phylōn oi kritai, homōs de katholou hē tou Iouda phylē tou pantos ethnous hēgeito, pollǭ de pleon epi tōn chronōn tou Dabid kai tōn toutou diadochōn ek phylēs men tou Iouda gegonotōn, mechri de tēs eis Babylōna aichmalōsias tēn basileian dienenkantōn, methʼ hēn tōn ek tēs aichmalōsias epi tēn oikeian gēn epaniontōn authis hēgeitai Zorobabel, ho tou Salathiēl ek phylēs Iouda, ho kai ton neōn egeiras.
And in the book of Judges, though the people were led at different times by different men, and the judges seemed to come from different tribes, nevertheless the tribe of Judah led the whole nation in general; and much more in the times of David and his successors, who came from the tribe of Judah and held the kingdom until the captivity in Babylon. After it, when those returning from the captivity came to their own land, Zerubbabel son of Shealtiel, of the tribe of Judah, again led them, who also raised the temple.
Ezra 3:8 (allusion, medium confidence) · Hag 1:1 (allusion, medium confidence)
Notes and citation
Summary: Judah led Israel through the judges, the Davidic kings, and Zerubbabel after the exile.
Cite (SBL): Eusebius, Dem. ev. 8.1.14 (Dindorf 3:495; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.15Dindorf 3:495–496
ἔνθεν καὶ ἡ τῶν Παραλειπομένων γραφὴ τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ γενεαλογοῦσα ἀπὸ τῆς τοῦ Ἰούδα τὴν καταρχὴν ἐποιήσατο. ἕπεται δὴ οὖν τούτοις ἀκολούθως καὶ ἐν τοῖς μετὰ ταῦτα χρόνοις τὴν αὐτὴν φυλὴν τῶν λοιπῶν ὁμολογεῖν ἡγεῖσθαι, εἰ καὶ ἐν μέρει διάφοροι προειστήκεισαν τοῦ λαοῦ, ὧν οὐκέθʼ ἡμῖν δυνατὸν ἐξακριβάζεσθαι τὰ γένη, τῷ μηδὲ φέρεσθαι θείαν βίβλον ἐξ ἐκείνου καὶ μέχρι τῶν τοῦ σωτῆρος χρόνων.
enthen kai hē tōn Paraleipomenōn graphē tas dōdeka phylas tou Israēl genealogousa apo tēs tou Iouda tēn katarchēn epoiēsato. hepetai dē oun toutois akolouthōs kai en tois meta tauta chronois tēn autēn phylēn tōn loipōn homologein hēgeisthai, ei kai en merei diaphoroi proeistēkeisan tou laou, hōn oukethʼ hēmin dynaton exakribazesthai ta genē, tǭ mēde pheresthai theian biblon ex ekeinou kai mechri tōn tou sōtēros chronōn.
Hence also the book of Chronicles, giving the genealogy of the twelve tribes of Israel, began with that of Judah. It follows consistently that in later times too one should acknowledge that the same tribe led the others, even if various men from time to time presided over the people, whose families we can no longer determine exactly, since no divine book exists from then until the times of the Savior.
1 Chr 2:3 (allusion, medium confidence)
Notes and citation
Summary: Chronicles begins its genealogies with Judah; the tribe's leadership is presumed afterward, though records fail.
- Eusebius assumes no inspired book covers the period after Ezra–Nehemiah; he does not count the Maccabean books as divine books.
Topics: Scripture and canon
Cite (SBL): Eusebius, Dem. ev. 8.1.15 (Dindorf 3:495–496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.16Dindorf 3:496
πλὴν εἰς τοσοῦτον διαρκέσαι λόγος αἱρεῖ φάναι τὴν τοῦ Ἰούδα φυλὴν, εἰς ὅσον τὸ πᾶν ἔθνος ἐλευθερίᾳ καὶ αὐτονομίᾳ χρώμενον ὑπὸ οἰκείοις ἄρχουσιν καὶ ἡγουμένοις ἐπολιτεύετο. τοῦτο δὲ αὐτοῖς ἐξ ἀρχῆς ὑπῆρξε καὶ μέχρι τῶν Αὐγούστου χρόνων, καθʼ οὓς Ἰησοῦ τοῦ σωτῆρος ἡμῶν φανέντος ἐν ἀνθρώποις τὸ πὰν ἔθνος δοῦλον Ῥωμαίοις καθίσταται· καὶ ἀντὶ τῶν πατρόθεν αὐτοῖς καὶ κατὰ νόμους ἡγουμένων πρῶτος Ἡρώδης ἀλλόφυλος αὐτῶν ἡγεῖται καὶ βασιλεὺς Αὔγουστος.
plēn eis tosouton diarkesai logos hairei phanai tēn tou Iouda phylēn, eis hoson to pan ethnos eleutherią kai autonomią chrōmenon hypo oikeiois archousin kai hēgoumenois epoliteueto. touto de autois ex archēs hypērxe kai mechri tōn Augoustou chronōn, kathʼ hous Iēsou tou sōtēros hēmōn phanentos en anthrōpois to pan ethnos doulon Rhōmaiois kathistatai; kai anti tōn patrothen autois kai kata nomous hēgoumenōn prōtos Hērōdēs allophylos autōn hēgeitai kai basileus Augoustos.
Reason, however, compels us to say that the tribe of Judah lasted as long as the whole nation governed itself in freedom and autonomy under its own rulers and leaders. This was theirs from the beginning until the times of Augustus, in which, when Jesus our Savior appeared among men, the whole nation became subject to the Romans; and in place of those who led them from their fathers and according to the laws, Herod, a foreigner, first led them, and Augustus was king.
Notes and citation
Summary: Judah's rule lasted until Augustus, when the nation fell under Rome and the foreigner Herod.
Cite (SBL): Eusebius, Dem. ev. 8.1.16 (Dindorf 3:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.17Dindorf 3:496
ἕως μὲν οὑν οὐδέπω διαλελοίπει ‟ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ” τῶν προφητειῶν οἶ χρόνοι ἐκ τῆς τῶν ἀρχόντων τοῦ ἔθνους παραθέσεως ἀνεγράφοντο. οὕτως οὖν Ἠσαίας ἐν βασιλείᾳ Ὀζίου καὶ Ἰωάθαν καὶ Ἄχας καὶ Ἐζεκίου, οἷ ἐβασίλευσαν τῆς Ἰουδαίας, προφητεύει.
heōs men houn oudepō dialeloipei ‟archōn ex Iouda, oude hēgoumenos ek tōn mērōn autou, ” tōn prophēteiōn oi chronoi ek tēs tōn archontōn tou ethnous paratheseōs anegraphonto. houtōs oun Ēsaias en basileią Oziou kai Iōathan kai Achas kai Ezekiou, hoi ebasileusan tēs Ioudaias, prophēteuei.
So as long as “a ruler from Judah and a leader from his thighs” had not yet failed, the times of the prophecies were recorded by naming the rulers of the nation. Thus Isaiah prophesies in the reign of Uzziah, Jotham, Ahaz, and Hezekiah, who reigned over Judea.
Isa 1:1 (allusion, high confidence)
Notes and citation
Summary: The prophets' books are dated by Judah's kings, e.g. Isaiah.
Cite (SBL): Eusebius, Dem. ev. 8.1.17 (Dindorf 3:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.18Dindorf 3:496
ὁμοίως δὲ καὶ Ὠσηέ. ὁ δὲ Ἀμὼς ἐν ἡμέραις Ὀζίου βασιλέως Ἰούδα, καὶ ἐν ἡμέραις ῾ Ιεροβοὰμ υἱοῦ Ἰωὰς, βασιλέως Ἰσραὴλ, καὶ Σοφονίας ἐν ἡμέραις Ἰωσίου, υἱοῦ Ἀμὼς, βασιλέως Ἰούδα. ὁμοίως δὲ καὶ Ἱερεμίας. ἀλλʼ ὅτε ἐκλέλοιπεν ‟ ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ” τῆς διὰ τοῦ Χριστοῦ προφητευομένης προσδοκίας τῶν ἐθνῶν ὅσον οὔπω μελλούσης ἐπιλάμπειν τῷ βίῳ, οὐκέτι μὲν βασιλεῖς ἐχρημάτισαν Ἰούδα, οὐδὲ ἡγούμενοι Ἰσραήλ.
homoiōs de kai Ōsēe. ho de Amōs en hēmerais Oziou basileōs Iouda, kai en hēmerais ῾ Ieroboam huiou Iōas, basileōs Israēl, kai Sophonias en hēmerais Iōsiou, huiou Amōs, basileōs Iouda. homoiōs de kai Hieremias. allʼ hote ekleloipen ‟ archōn ex Iouda kai hēgoumenos ek tōn mērōn autou, ” tēs dia tou Christou prophēteuomenēs prosdokias tōn ethnōn hoson oupō mellousēs epilampein tǭ biǭ, ouketi men basileis echrēmatisan Iouda, oude hēgoumenoi Israēl.
So too Hosea. And Amos in the days of Uzziah king of Judah and in the days of Jeroboam son of Joash king of Israel; and Zephaniah in the days of Josiah son of Amon king of Judah; and likewise Jeremiah. But when “a ruler from Judah and a leader from his thighs” had failed, when the expectation of the nations prophesied through Christ was all but ready to shine on life, then there were no longer kings of Judah, nor leaders of Israel.
Hos 1:1 (allusion, high confidence) · Amos 1:1 (allusion, high confidence) · Zeph 1:1 (allusion, high confidence) · Jer 1:2 (allusion, high confidence)
Notes and citation
Summary: Other prophets are dated likewise, until Judah's rulers failed at Christ's coming.
- The text reads “son of Amos” for Josiah's father Amon (Zeph 1:1).
Notes on the original text
- Digital text corrected (words run together): ἐχρημάτισανἸούδα → ἐχρημάτισαν Ἰούδα.
Cite (SBL): Eusebius, Dem. ev. 8.1.18 (Dindorf 3:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.19Dindorf 3:496–497
τούτων δὲ ταῖς προφητείαις ἀκολούθως κατὰ τοὺς ὡρισμένους χρόνους διαλελοιπότων, πρῶτος μὲν Αὔγουστος, δεύτερος δὲ Τιβέριος, μετὰ τῶν ἄλλων καὶ τοῦ Ἰουδαίων ἔθνους ἀνηγορεύθησαν βασι- λεῖς, οἵ τε κατὰ τούτους τῆς Ἰουδαίας ἐπίτροποι καὶ τετράρχαι, οὐ μὴν ἀλλὰ καὶ Ἡρώδης, ὡς ἔφην ἤδη καὶ πρότερον, οὐ προσήκων Ἰουδαίοις τὸ γένος, ὃς καὶ αὐτὸς παρὰ Ῥωμαίων τὴν ἀρχὴν τὴν κατὰ Ἰουδαίων ἐγχειρίζεται.
toutōn de tais prophēteiais akolouthōs kata tous hōrismenous chronous dialeloipotōn, prōtos men Augoustos, deuteros de Tiberios, meta tōn allōn kai tou Ioudaiōn ethnous anēgoreuthēsan basi- leis, hoi te kata toutous tēs Ioudaias epitropoi kai tetrarchai, ou mēn alla kai Hērōdēs, hōs ephēn ēdē kai proteron, ou prosēkōn Ioudaiois to genos, hos kai autos para Rhōmaiōn tēn archēn tēn kata Ioudaiōn encheirizetai.
When these had ceased at the appointed times, in accordance with the prophecies, first Augustus and second Tiberius were proclaimed kings of the Jewish nation along with the others, together with the procurators and tetrarchs of Judea under them; and also Herod, as I said before, not belonging to the Jews by race, who himself received the rule over the Jews from the Romans.
Notes and citation
Summary: After the Jewish rulers ceased, Roman emperors and Herod ruled the Jews.
Cite (SBL): Eusebius, Dem. ev. 8.1.19 (Dindorf 3:496–497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.20Dindorf 3:497
Τούτων ἡμῖν προτετηρημένων καιρὸς ἤδη καλεῖ τῆς εἰς τὴν προφητείαν θεωρίας ἐφάψασθαι ‘Ἱούδα, σὲ αἰνέσαισαν οἶ ἀδελφοί σου.” δώδεκα τῶν ὅλων ὑπαρχόντων παίδων τῷ Ἰακὼβ τέταρτος Ἰούδας ἦν, ὡς καὶ φθάσαντες εἰρήκαμεν, εἶς καὶ αὐτὸς ἀρχίφυλος τοῦ Ἑβραίων ἔθνους.
Toutōn hēmin protetērēmenōn kairos ēdē kalei tēs eis tēn prophēteian theōrias ephapsasthai ‘Hiouda, se ainesaisan oi adelphoi sou.” dōdeka tōn holōn hyparchontōn paidōn tǭ Iakōb tetartos Ioudas ēn, hōs kai phthasantes eirēkamen, eis kai autos archiphylos tou Hebraiōn ethnous.
Having noted these things beforehand, it is now time to take up the contemplation of the prophecy: “Judah, your brothers shall praise you.” Of the twelve sons of Jacob in all, Judah was the fourth, as we have said, and was himself one of the tribal heads of the Hebrew nation.
Gen 49:8 (quotation, high confidence)
Notes and citation
Summary: Eusebius begins interpreting the blessing of Judah.
Cite (SBL): Eusebius, Dem. ev. 8.1.20 (Dindorf 3:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.21Dindorf 3:497
ἀλλʼ ὅτι γε οὐκ αὐ- τὸν ἐκεῖνον ἑώρα τὸν ἄνδρα τὰ ὡς πρὸς αὐτὸν ὑπὸ τοῦ πατρὸς εἰρημένα σαφὲς ἂν γένοιτο τοῖς ἐπιστήσασι ταῖς λέξεσι τῆς θείας γραφῆς, πρῶτον τοῦ Ἰακὼβ πρὸς τοὺς υἱοὺς φωνῆς λεγούσης ‟ ἐκάλεσε δὲ Ἰακὼβ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπε, συνάχθητε καὶ ἀναγγελῶ ὑμῖν, τί ὑμῖν ἀπαντήσεται ἐπʼ ἐσχάτου τῶν ἡμερῶν· ἀθροίσθητε καὶ ἀκούσατε υἱοὶ Ἰακὼβ, ἀκούσατε Ισραὴλ τοῦ πατρὸς ὑμῶν.”
allʼ hoti ge ouk au- ton ekeinon heōra ton andra ta hōs pros auton hypo tou patros eirēmena saphes an genoito tois epistēsasi tais lexesi tēs theias graphēs, prōton tou Iakōb pros tous huious phōnēs legousēs ‟ ekalese de Iakōb tous huious autou, kai eipe, synachthēte kai anangelō hymin, ti hymin apantēsetai epʼ eschatou tōn hēmerōn; athroisthēte kai akousate huioi Iakōb, akousate Israēl tou patros hymōn.”
But that what the father said as though to him did not look to the man himself will become clear to those who attend to the words of the divine Scripture, first to Jacob's words to his sons: “And Jacob called his sons and said: Gather together and I will tell you what will befall you in the last of the days. Assemble and hear, sons of Jacob; hear Israel your father.”
Gen 49:1–2 (quotation, high confidence)
Notes and citation
Summary: Jacob's own introduction shows the blessing concerns the distant future.
Cite (SBL): Eusebius, Dem. ev. 8.1.21 (Dindorf 3:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.22Dindorf 3:497
σαφῶς γὰρ ἐπαγγέλλεται προφητεύειν αὐτοῖς τὰ μέλλοντα αὐτοῖς ἀπαντήσεσθαι μακροῖς ὕστερον χρόνοις καὶ, ὡς αὐτός φησιν, ἐπʼ ἐσχάτου τῶν ἡμερῶν. καὶ ἄλλως δὲ τὰ ὧς πρὸς τὸν Ἰούδαν εἰρημένα οὐκ ἂν εὐλόγως ἐφαρμόσειε τῷ πρώτῳ ἐκείνῳ ἀνδρί.
saphōs gar epangelletai prophēteuein autois ta mellonta autois apantēsesthai makrois hysteron chronois kai, hōs autos phēsin, epʼ eschatou tōn hēmerōn. kai allōs de ta hōs pros ton Ioudan eirēmena ouk an eulogōs epharmoseie tǭ prōtǭ ekeinǭ andri.
For he clearly announces that he will prophesy to them what would befall them in times long after, and, as he himself says, “in the last of the days.” And besides, what is said as to Judah would not reasonably fit that first man.
Gen 49:1 (quotation, high confidence)
Notes and citation
Summary: The blessing concerns the last days and does not fit Judah himself.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 8.1.22 (Dindorf 3:497; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
8.1.23Dindorf 3:497–498
οὐ γὰρ ἐκεῖνον τὸν Ἰούδαν ᾔνεσαν οἶ ἀδελφοί· ἐπὶ ποίῳ γὰρ αὐτοῦ κατορθώματι τοῦτο ἐποίησαν ἄν; οὐδὲ μὴν ἐκείνῳ προσεκύνησαν οἱ υἱοὶ τοῦ πατρός. μᾶλλον δʼ ἂν ὁ λόγος ἥρμοσεν, εἰ τῷ Ἰωσὴφ εἴρητο, ἐπειδὴ τοῦτον ἅμα τοῖς λοιποῖς ἀδελφοῖς καὶ αὐτὸς Ἰούδας προσκυ- νήσας φαίνεται, πλὴν ἀλλὰ πρὸ τῶν λόγων τῆς προφητείας· μετὰ γὰρ τούτους οὐδέν τι τοιοῦτον οὐδὲ περὶ τὸν Ἰωσὴφ, ἦπού γε περὶ τὸν Ἰούδαν, γεγονὸς ἡ ἱστορία παρίστησι.
ou gar ekeinon ton Ioudan ę̄nesan oi adelphoi; epi poiǭ gar autou katorthōmati touto epoiēsan an? oude mēn ekeinǭ prosekynēsan hoi huioi tou patros. mallon dʼ an ho logos hērmosen, ei tǭ Iōsēph eirēto, epeidē touton hama tois loipois adelphois kai autos Ioudas prosky- nēsas phainetai, plēn alla pro tōn logōn tēs prophēteias; meta gar toutous ouden ti toiouton oude peri ton Iōsēph, ēpou ge peri ton Ioudan, gegonos hē historia paristēsi.
For his brothers did not praise that Judah—for what achievement of his would they have done so? Nor did his father's sons bow down to him. The words would rather have fit if they had been said to Joseph, since Judah himself, with the other brothers, is seen to have bowed down to him; but that was before the words of the prophecy. After them the history records nothing of the kind about Joseph, much less about Judah.
Gen 42:6 (allusion, medium confidence)
Notes and citation
Summary: Judah himself was never praised or bowed to by his brothers.
Notes on the original text
- Digital text corrected (stray letter): ἐκείνῳ ὢ προσεκύνησαν → ἐκείνῳ προσεκύνησαν.
Cite (SBL): Eusebius, Dem. ev. 8.1.23 (Dindorf 3:497–498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-23). (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).
8.1.24Dindorf 3:498
καὶ τὸ “ ἀναπεσὼν δὲ ὡς λέων καὶ ὡς σκύμνος” μείζονος ἂν δέοιτο ἢ κατὰ τὸν Ἰούδαν θεωρίας. ἀλλὰ καὶ τὸ μετὰ ταῦτα εἰρημένον ‘οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἴως ἂν ἔλθῃ τὰ ἀποκεί- μένα αὐτῷ, καὶ αὐτὸς προσδοκία ἐθνῶνʼ ῾ τοὺς χρόνους αἰνίττεσθαί μοι δοκεῖ τῆς τοῦ προφητευομένου παρουσίας. τόδε γὰρ, φησὶν, οὐκ ἔσται, ἔστʼ ἂν γένοιτο τόδε.
kai to “ anapesōn de hōs leōn kai hōs skymnos” meizonos an deoito ē kata ton Ioudan theōrias. alla kai to meta tauta eirēmenon ‘ouk ekleipsei archōn ex Iouda, oude hēgoumenos ek tōn mērōn autou, iōs an elthę̄ ta apokei- mena autǭ, kai autos prosdokia ethnōnʼ ῾ tous chronous ainittesthai moi dokei tēs tou prophēteuomenou parousias. tode gar, phēsin, ouk estai, estʼ an genoito tode.
And “lying down like a lion and like a whelp” would need a deeper contemplation than one fitting Judah. And what is said after this, “A ruler shall not fail from Judah, nor a leader from his thighs, until the things laid up for him come; and he is the expectation of the nations,” seems to me to hint at the times of the coming of the one prophesied. For this, it says, will not be until that happens.
Gen 49:9–10 (quotation, high confidence)
Notes and citation
Summary: The promise that rule will not fail from Judah until the nations' expectation comes marks the time of Christ.
Cite (SBL): Eusebius, Dem. ev. 8.1.24 (Dindorf 3:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-24). (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).
8.1.25Dindorf 3:498
οὐδὲ γὰρ πρότερον παύσονται τοῦ Ἰουδαίων ἔθνους ἄρχοντες καὶ ἡγούμενοι ἢ τὴν τῶν ἐθνῶν προσδοκίαν ἐλθεῖν καὶ τὰ ἀποκείμενα τῷ προφητευομένῳ. ταῦτα δὲ ὁμοίως τοῖς ἑβδομήκοντα καὶ ὁ Θεοδοτίων ἡρμήνευσεν· ὁ δὲ Ἀκύλας τοῦτον ἐξέδωκε τὸν τρόπον οὐκ ἀναστήσεται σκῆπτρον ἀπὸ - Ἰούδα, καὶ ἀκριβαζόμενος ἀπὸ μεταξὺ ποδῶν αὐτοῦ, ἕως ἂν ἔλθῃ καὶ αὐτῷ σύστημα λαῶν.”
oude gar proteron pausontai tou Ioudaiōn ethnous archontes kai hēgoumenoi ē tēn tōn ethnōn prosdokian elthein kai ta apokeimena tǭ prophēteuomenǭ. tauta de homoiōs tois hebdomēkonta kai ho Theodotiōn hērmēneusen; ho de Akylas touton exedōke ton tropon ouk anastēsetai skēptron apo - Iouda, kai akribazomenos apo metaxy podōn autou, heōs an elthę̄ kai autǭ systēma laōn.”
For rulers and leaders of the Jewish nation will not cease before the expectation of the nations and the things laid up for the one prophesied have come. Theodotion translated this in the same way as the Seventy; but Aquila rendered it in this way: “A scepter shall not be raised from Judah, nor one who legislates from between his feet, until he comes, and to him shall be the gathering of the peoples.”
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Theodotion agrees with the Septuagint; Aquila renders “scepter” and “gathering of the peoples.”
Notes on the original text
- Digital text corrected (repeated word): ποδῶν αὐτοῦ, αὐτοῦ, ἕως → ποδῶν αὐτοῦ, ἕως.
Cite (SBL): Eusebius, Dem. ev. 8.1.25 (Dindorf 3:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-25). (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).
8.1.26Dindorf 3:498
ἔνθα λεγομένου τοῦ ‟οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, ” πάλιν οὐ περὶ τοῦ Ἰούδα, αὐτοῦ δὴ ἐκείνου τοῦ πρώτου ἀνδρὸς, ἀκούειν δεήσει, ὥσπερ οὐδὲ τὸ ‟Ἰούδα, σὲ αἰνέσαισαν οἶ ἀδελφοί σου καὶ τὰ ἐξῆς ἐπʼ ἐκεῖνον ἀνεφέρετο. πλείστοις δʼ οὖν χρόνοις ἄρχοντες καὶ ἡγούμενοι τοῦ Ἰουδαίων ἔθνους κατέστησαν, οὐκ ἐκ τῆς ἐκείνου τοῦ ἀνδρὸς διαδοχῆς.
entha legomenou tou ‟ouk ekleipsei archōn ex Iouda, ” palin ou peri tou Iouda, autou dē ekeinou tou prōtou andros, akouein deēsei, hōsper oude to ‟Iouda, se ainesaisan oi adelphoi sou kai ta exēs epʼ ekeinon anephereto. pleistois dʼ oun chronois archontes kai hēgoumenoi tou Ioudaiōn ethnous katestēsan, ouk ek tēs ekeinou tou andros diadochēs.
Where it says “A ruler shall not fail from Judah,” again we shall have to understand it not of Judah, that first man himself, just as “Judah, your brothers shall praise you” and what follows was not referred to him either. For over very many periods rulers and leaders of the Jewish nation were established who did not come from that man's line.
Gen 49:8 (quotation, high confidence) · Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Many rulers of Israel were not descendants of Judah, so the prophecy is not about him personally.
Cite (SBL): Eusebius, Dem. ev. 8.1.26 (Dindorf 3:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-26). (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).
8.1.27Dindorf 3:498–499
πρῶτος μὲν γὰρ Μώσης αὐτὸς ἡγήσατο τοῦ λαοῦ, μὴ ἐκ τοῦ Ἰούδα, ἀλλʼ ἐκ τοῦ Λευὶ γεγονὼς, εἶτα Ἰησοῦς ἐκ φυλῆς Ἐφραΐμ, μεθʼ ὃν ἦρξεν αὐτῶν Δεββώρα ἐκ φυλῆς Ἐφραΐμ, καὶ Βαράκ ἐκ φυλῆς Νεφθαλεὶμ, μεθʼ οὓς Γεδεὼν ἐκ φυλῆς Μανασσῆ, ἔπειτα ὁ τοῦ Γεδεὼν παῖς, καὶ μετʼ αὐτὸν Θωλὰ ἐκ φυλῆς τῆς αὐτῆς, ἔπειτα Ἐσεβὼν ἐκ Βηθλεὲμ, καὶ μετὰ τοῦτον Αἰλὼν ἐκ φυλῆς Ζαβουλὼν, ἔπειτα Λαβδὼν ἐκ φυλῆς Ἐφραΐμ, καὶ αὖθις Σαμψὼν ἐκ φυλῆς Δὰν, ἔπειτα ἀναρχίας αὐτῶν γενομένης ἡγεῖτο αὐτῶν Ἠλεὶ ὁ ἱερεὺς ἐκ φυλῆς Λευί.
prōtos men gar Mōsēs autos hēgēsato tou laou, mē ek tou Iouda, allʼ ek tou Leui gegonōs, eita Iēsous ek phylēs Ephraïm, methʼ hon ērxen autōn Debbōra ek phylēs Ephraïm, kai Barak ek phylēs Nephthaleim, methʼ hous Gedeōn ek phylēs Manassē, epeita ho tou Gedeōn pais, kai metʼ auton Thōla ek phylēs tēs autēs, epeita Esebōn ek Bēthleem, kai meta touton Ailōn ek phylēs Zaboulōn, epeita Labdōn ek phylēs Ephraïm, kai authis Sampsōn ek phylēs Dan, epeita anarchias autōn genomenēs hēgeito autōn Ēlei ho hiereus ek phylēs Leui.
For first Moses himself led the people, being not of Judah but of Levi; then Joshua, of the tribe of Ephraim; after him Deborah of the tribe of Ephraim ruled them, and Barak of the tribe of Naphtali; after them Gideon of the tribe of Manasseh; then Gideon's son; after him Tola of the same tribe; then Esebon of Bethlehem; after him Ailon of the tribe of Zebulun; then Labdon of the tribe of Ephraim; and again Samson of the tribe of Dan; then, when they had no ruler, Eli the priest of the tribe of Levi led them.
Judg 4:4–6 (allusion, medium confidence) · Judg 6:15 (allusion, medium confidence) · Judg 10:1 (allusion, medium confidence) · Judg 12:8–15 (allusion, medium confidence) · Judg 13:2 (allusion, medium confidence) · 1 Sam 4:18 (allusion, medium confidence)
Notes and citation
Summary: Eusebius lists Israel's leaders from Moses to Eli, most not from Judah.
- The names follow the Septuagint forms (Esebon = Ibzan, Ailon = Elon, Labdon = Abdon). The tribes given for Tola and for Deborah follow Eusebius, not Judges (Tola was of Issachar, Judg 10:1).
Cite (SBL): Eusebius, Dem. ev. 8.1.27 (Dindorf 3:498–499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-27). (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).
8.1.28Dindorf 3:499
οὗτοι πάντες κριταὶ κρίναντες τὸν Ἰσραὴλ, οὐκ ἐκ διαδοχῆς Ἰούδα, ἐκ διαφόρων δὲ φυλῶν ἄλλοθεν ἄλλος γενόμενος· καὶ ὅ γε μετὰ τούτους πρῶτος αὐτῶν βασιλεύσας Σαοὺλ ἐκ φυλῆς Βενιαμίν.
houtoi pantes kritai krinantes ton Israēl, ouk ek diadochēs Iouda, ek diaphorōn de phylōn allothen allos genomenos; kai ho ge meta toutous prōtos autōn basileusas Saoul ek phylēs Beniamin.
All these were judges who judged Israel, not from Judah's line, but from different tribes, one from one place and another from another; and the first to reign as king after them, Saul, was of the tribe of Benjamin.
1 Sam 9:1–2 (allusion, medium confidence)
Notes and citation
Summary: The judges and Saul came from tribes other than Judah.
Cite (SBL): Eusebius, Dem. ev. 8.1.28 (Dindorf 3:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-28). (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).
8.1.29Dindorf 3:499
πῶς οὖν τὸ οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ” (ὡς ἂν οἰη- θείη τις) ἐπὶ τοὺς ἐκ φυλῆς Ἰούδα ἄρχοντας καὶ ἡγουμένους ἀνενεχθήσεται, ὅτε φαίνονται ἀπὸ τῶν χρόνων τῆς τοῦ Ἰακὼβ τελευτῆς ὅλοις ἔτεσιν ἐγγύς που χιλίοις οὐκ ἐκ μόνης τῆς Ἰούδα φυλῆς προαχθέντες, ἀλλʼ ἄλλοτε ἐξ ἄλλης, μέχρι τῶν Δαβὶδ χρόνων; εἰ δὲ μετὰ τοὺς τοσούτους ὁ Δαβὶδ οἵ τε ἐκ τῆς τούτου διαδοχῆς βασιλεύσαντες τοῦ Ἰουδαίων ἔθνους ἐκ φυλῆς γεγόνασιν Ἰούδα, ἀλλὰ χρή σε εἰδέναι ὅτι οὐδὲ ὅλοις πεντακοσίοις ἔτεσι διήρκεσαν οὗτοι του παντὸς ἔθνους βασιλεύσαντες, ἀλλὰ μόνων φυλῶν τριῶν, καὶ οὐδὲ ὅλων τούτων, καθʼ οὓς ἕτεροί τινες ἐτύγχανον τοῦ πλείονος ἔθνους καὶ ὅλων γε ἐννέα φυλῶν τὴν βασιλείαν διέποντες.
pōs oun to ouk ekleipsei archōn ex Iouda, oude hēgoumenos ek tōn mērōn autou” (hōs an oiē- theiē tis) epi tous ek phylēs Iouda archontas kai hēgoumenous anenechthēsetai, hote phainontai apo tōn chronōn tēs tou Iakōb teleutēs holois etesin engys pou chiliois ouk ek monēs tēs Iouda phylēs proachthentes, allʼ allote ex allēs, mechri tōn Dabid chronōn? ei de meta tous tosoutous ho Dabid hoi te ek tēs toutou diadochēs basileusantes tou Ioudaiōn ethnous ek phylēs gegonasin Iouda, alla chrē se eidenai hoti oude holois pentakosiois etesi diērkesan houtoi tou pantos ethnous basileusantes, alla monōn phylōn triōn, kai oude holōn toutōn, kathʼ hous heteroi tines etynchanon tou pleionos ethnous kai holōn ge ennea phylōn tēn basileian diepontes.
How, then, will “A ruler shall not fail from Judah, nor a leader from his thighs” be referred, as one might think, to the rulers and leaders from the tribe of Judah, when from the time of Jacob's death, for nearly a full thousand years until the times of David, they are seen to have been brought forward not from the tribe of Judah alone but now from one tribe, now from another? And if after so many David and those of his line who reigned over the Jewish nation were of the tribe of Judah, you must know that these did not last even a full five hundred years reigning over the whole nation, but over three tribes only, and not even the whole of these, while others held the kingship over the greater part of the nation, a full nine tribes.
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Rulers from Judah held power over all Israel only briefly, and mostly over only part of it.
Cite (SBL): Eusebius, Dem. ev. 8.1.29 (Dindorf 3:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-29). (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).
8.1.30Dindorf 3:499
μετὰ γὰρ τὴν τοῦ Σολομῶνος τελευτὴν διαιρεθέντος τοῦ παντὸς ἔθνους ἐξ Ἰούδα, τοῦ Δαβὶδ διάδοχοι τριῶν, ὡς ἔφην, οὐδʼ ὅλων φυλῶν ἐπὶ τῆς Ἰερουσαλὴμ ἐβασίλευον μέχρι τῆς εἰς Βαβυλῶνα αἰχμαλωσίας.
meta gar tēn tou Solomōnos teleutēn diairethentos tou pantos ethnous ex Iouda, tou Dabid diadochoi triōn, hōs ephēn, oudʼ holōn phylōn epi tēs Ierousalēm ebasileuon mechri tēs eis Babylōna aichmalōsias.
For after Solomon's death, when the whole nation was divided, David's successors from Judah reigned in Jerusalem over three tribes, as I said, not even whole ones, until the captivity in Babylon.
1 Kgs 12:20–21 (allusion, medium confidence)
Notes and citation
Summary: After Solomon, David's line ruled only a few tribes until the exile.
Cite (SBL): Eusebius, Dem. ev. 8.1.30 (Dindorf 3:499; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-30). (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).
8.1.31Dindorf 3:499–500
κατʼ αὐτοὺς δὲ τούτους ἐπὶ τῆς Σαμαρείας οὕτω καλουμένης πόλεως τῶν ἐννέα φυλῶν ἡγούμενοι οὐκ ἐξ Ἰούδα, ἀλλʼ ἐξ ἑτέρων φυλῶν ἕτεροι διετέλεσαν, ὧν πρῶτος ἦν Ἱερο- βοὰμ ἐκ φυλῆς Ἐφραΐμ, καὶ οἶ καθεξῆς μετὰ τοῦτον, ὡς μηδʼ ἐν τοῖς μεταξὺ χρόνοις τοῖς ἀπὸ Δαβὶδ ἐπὶ τὴν εἰς Βαβυλῶνα αἰχμαλωσίαν τοὺς ἐκ φυλῆς Ἰούδα τοῦ παντὸς ἔθνους ἡγήσασθαι.
katʼ autous de toutous epi tēs Samareias houtō kaloumenēs poleōs tōn ennea phylōn hēgoumenoi ouk ex Iouda, allʼ ex heterōn phylōn heteroi dietelesan, hōn prōtos ēn Hiero- boam ek phylēs Ephraïm, kai oi kathexēs meta touton, hōs mēdʼ en tois metaxy chronois tois apo Dabid epi tēn eis Babylōna aichmalōsian tous ek phylēs Iouda tou pantos ethnous hēgēsasthai.
At the same time, in the city called Samaria, those who led the nine tribes continued to be others, not from Judah but from other tribes, the first of whom was Jeroboam of the tribe of Ephraim, and those in succession after him; so that not even in the intervening times from David to the captivity in Babylon did those of the tribe of Judah lead the whole nation.
1 Kgs 11:26 (allusion, medium confidence)
Notes and citation
Summary: The northern tribes were ruled by kings not from Judah, beginning with Jeroboam.
Notes on the original text
- Digital text corrected (OCR: ό for ῶ): πόλεως τόν ἐννέα → πόλεως τῶν ἐννέα.
Cite (SBL): Eusebius, Dem. ev. 8.1.31 (Dindorf 3:499–500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-31). (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).
8.1.32Dindorf 3:500
τί δεῖ λέγειν ὡς μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον αὖθις ὑπὲρ τὰ πεντακόσια ἔτη μέχρι τῆς τοῦ Χριστοῦ γενέσεως διετέλεσαν πολιτείᾳ χρώμενοι ἀριστοκρατικῇ, τῶν μὲν κατὰ χρόνους ἀρχιερέων ἡγουμένων τοῦ ἔθνους, οὐδενὸς δὲ ἐκ τῆς τοῦ Ἰούδα φυλῆς; ὥστε ἐξ ἀπάντων τούτων παρίστασθαι μὴ ἐπὶ τὸν πρῶτον ἐκεῖνον ἄνδρα τὸν Ἰούδαν, μηδὲ ἐπὶ τοὺς διαδόχους αὐτοῦ ἀναφέ- ρεσθαι τὸ φάσκον λόγιον ‟οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, μόνως δʼ ἂν συσταίη τὰ κατὰ τὸν τόπον, εἰ κατὰ τὰ πρόσθεν ἡμῖν ἀποδεδομένα περὶ τῆς φυλῆς ἀπάσης λέγεσθαι ταῦτα νοήσαιμεν.
ti dei legein hōs meta tēn apo Babylōnos epanodon authis hyper ta pentakosia etē mechri tēs tou Christou geneseōs dietelesan politeią chrōmenoi aristokratikę̄, tōn men kata chronous archiereōn hēgoumenōn tou ethnous, oudenos de ek tēs tou Iouda phylēs? hōste ex apantōn toutōn paristasthai mē epi ton prōton ekeinon andra ton Ioudan, mēde epi tous diadochous autou anaphe- resthai to phaskon logion ‟ouk ekleipsei archōn ex Iouda, oude hēgoumenos ek tōn mērōn autou, monōs dʼ an systaiē ta kata ton topon, ei kata ta prosthen hēmin apodedomena peri tēs phylēs apasēs legesthai tauta noēsaimen.
Why need I say that after the return from Babylon, again for more than five hundred years until the birth of Christ, they continued under an aristocratic constitution, the high priests of each period leading the nation, and none of them from the tribe of Judah? So from all this it is shown that the oracle saying “A ruler shall not fail from Judah, nor a leader from his thighs” refers neither to that first man Judah nor to his descendants; the meaning of the passage can only stand if we understand it, as we explained before, as said of the whole tribe.
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: After the exile high priests, not Judahites, ruled; so the prophecy concerns the tribe as a whole.
Cite (SBL): Eusebius, Dem. ev. 8.1.32 (Dindorf 3:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-32). (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).
8.1.33Dindorf 3:500
αὕτη γοῦν ἐξ ἀρχῆθεν, ἐξ αὐτῶν τῶν κατὰ Μωσέα χρόνων, τοῦ παντὸς ἔθνους ἡγήσατο· κατὰ γοῦν τὴν ταύτης ἐπικράτειαν, ὡς ἂν ἀρχῆθεν ἡγεῖσθαι προκεχειρισμένης ὑπὸ τοῦ θεοῦ, Ἰουδαία τε εἰσέτι νῦν ἀπὸ τῆς φυλῆς ἡ τε χώρα ἐπικέκληται καὶ τὸ πᾶν αὐτῶν σύστημα Ἰουδαίων προσαγορεύεται. οὕτω τοίνυν νοήσαιμεν τὸ λεγόμενον ὡς εἰ σαφέστερον ἔλεγεν, οὐκ ἐκλείψει τοὐ παντὸς ἔθνους ἡγουμένη ἡ τοῦ Ἰούδα φυλή.
hautē goun ex archēthen, ex autōn tōn kata Mōsea chronōn, tou pantos ethnous hēgēsato; kata goun tēn tautēs epikrateian, hōs an archēthen hēgeisthai prokecheirismenēs hypo tou theou, Ioudaia te eiseti nyn apo tēs phylēs hē te chōra epikeklētai kai to pan autōn systēma Ioudaiōn prosagoreuetai. houtō toinyn noēsaimen to legomenon hōs ei saphesteron elegen, ouk ekleipsei tou pantos ethnous hēgoumenē hē tou Iouda phylē.
This tribe, at any rate, led the whole nation from the very beginning, from the times of Moses. Because of its preeminence, as having been chosen by God from the beginning to lead, the land is still called Judea after the tribe, and their whole body is called the Jews. So let us understand the saying as if it said more clearly: The tribe of Judah shall not cease leading the whole nation.
Notes and citation
Summary: The tribe of Judah, which gave its name to Judea and the Jews, led the whole nation.
Cite (SBL): Eusebius, Dem. ev. 8.1.33 (Dindorf 3:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-33). (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).
8.1.34Dindorf 3:500
ὁ Σύμμαχος ‟οὐ περιαιρεθήσεται ” φησὶν ‟ ἐξουσία Ἰούδα, ” τὸ ἐξουσιαστικὸν δήπου καὶ ἀρχικὸν ἀξίωμα τῆς μετὰ ταῦτα ὑποστάσης τοῦ Ἰούδα φυλῆς παριστάς. ταύτης γοῦν οὔτε τὸ σκῆπτρον, ὡς ὁ Ἀκύλας φησὶ, βασιλικῆς δὲ τοῦτο σύμβολον ἦν ἀρχῆς, οὔτε τὴν ἐξουσίαν κατὰ τὸν Σύμμαχον περιαιρεθήσεσθαι θεσπίζει, ἴως ἂν ἔλθῃ, φησὶν, ᾧ ἀπόκειται, καὶ αὐτὸν ἔσεσθαι τῶν ἐθνῶν προσδοκίαν.
ho Symmachos ‟ou periairethēsetai ” phēsin ‟ exousia Iouda, ” to exousiastikon dēpou kai archikon axiōma tēs meta tauta hypostasēs tou Iouda phylēs paristas. tautēs goun oute to skēptron, hōs ho Akylas phēsi, basilikēs de touto symbolon ēn archēs, oute tēn exousian kata ton Symmachon periairethēsesthai thespizei, iōs an elthę̄, phēsin, hǭ apokeitai, kai auton esesthai tōn ethnōn prosdokian.
Symmachus says, “The authority of Judah shall not be taken away,” presenting the authoritative and ruling dignity of the tribe of Judah that later arose. He foretells that neither its scepter, as Aquila says (this was the symbol of royal rule), nor its authority, according to Symmachus, will be taken away “until he comes,” it says, “for whom it is laid up,” and he will be the expectation of the nations.
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Symmachus and Aquila also say Judah's scepter and authority remain until the one for whom it is laid up comes.
Notes on the original text
- Digital text corrected (OCR: κ for χ; repeated syllable): Σύμμακος → Σύμμαχος; παριστάς. στάς. → παριστάς..
Cite (SBL): Eusebius, Dem. ev. 8.1.34 (Dindorf 3:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-34). (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).
8.1.35Dindorf 3:500–501
ποίαν ταύτην προσδοκίαν ἢ τὴν πάλαι τῷ Ἀβραὰμ καὶ τοῖς μετʼ αὐτὸν προπάτορσι κεχρηματισμένην; πρῶτον μὲν οὗν θαυμάζειν ἄξιον ὅπως δώδεκα οὐσῶν τῶν παρʼ Ἑβραί- ὄις φυλῶν ἐξ οὐδεμιᾶς ἄλλης ἢ ἀπὸ μόνης τῆς Ἰούδα ἡ τοῦ ἔθνους εἰσέτι νῦν ἀνηγόρευται προσηγορία ’ οὐ διʼ ἕτερον ἢ διὰ τὸ τῆς προφητείας λόγιον τῇ τοῦ Ἰούδα φυλῇ τὸ ἀρχικὸν περιάψαν ἀξίωμα.
poian tautēn prosdokian ē tēn palai tǭ Abraam kai tois metʼ auton propatorsi kechrēmatismenēn? prōton men houn thaumazein axion hopōs dōdeka ousōn tōn parʼ Hebrai- ois phylōn ex oudemias allēs ē apo monēs tēs Iouda hē tou ethnous eiseti nyn anēgoreutai prosēgoria ’ ou diʼ heteron ē dia to tēs prophēteias logion tę̄ tou Iouda phylę̄ to archikon periapsan axiōma.
What expectation is this, if not the one revealed long ago to Abraham and the forefathers after him? First, it is worth marveling how, when there were twelve tribes among the Hebrews, the nation's name is still proclaimed even now from no other than the tribe of Judah alone—for no other reason than that the oracle of the prophecy attached the ruling dignity to the tribe of Judah.
Gen 49:10 (allusion, high confidence)
Notes and citation
Summary: The whole nation is named after Judah because of the prophecy.
Notes on the original text
- Digital text corrected (words run together): οὐσῶντῶνπαρʼ → οὐσῶν τῶν παρʼ; τῆςἸούδα → τῆς Ἰούδα.
Cite (SBL): Eusebius, Dem. ev. 8.1.35 (Dindorf 3:500–501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-35). (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).
8.1.36Dindorf 3:501
ἀλλὰ καὶ τὴν πάτριον αὐτῶν χώραν Ἰουδαίαν διὰ τὴν αὐ- τὴν ἀποκαλεῖσθαι συμβαίνει αἰτίαν. ἐπεὶ διὰ τί μὴ ἀπὸ τοῦ πρώτου τῶν δώδεκα, λέγω δὲ ἀπὸ τοῦ Ῥου- βὶμ, τὸ ἔθνος αὐτῶν ἐχρημάτισε, καίτοι παρὰ τῷ θείῳ νόμῳ τῶν πρωτοτόκων τετιμημένων; διὰ τί δὲ μὴ ἀπὸ τῆς τοῦ Λευὶ, ὁμοῦ καὶ τῷ χρόνῳ καὶ τῷ τῇς ἱερωσύνης τιμήματι τὸν Ἰούδαν παρεξάγοντος; τί δὲ οὐχὶ μᾶλλον ἀπὸ τοῦ Ἰωσὴφ χρηματίσαι συνέβη τὸ πᾶν ἔθνος καὶ τὴν χώραν, διὰ τὸ καὶ πάλαι πάσης οὐ μόνον Αἰγύπτου, ἀλλὰ καὶ τῶν οἰκείων τὸ κράτος ἀνάψασθαι τοῦτον, τούς τε ἐξ αὐτοῦ γενομένους μα- κροῖς ὕστερον χρόνοις ἐπὶ πλεῖστον ὅσον ὅλων ἐννέα φυλῶν τοῦ ἔθνους ἡγήσασθαι, διʼ οὓς καὶ μᾶλλον εἰκὸς ἦν τὴν τοῦ προπάτορος ἐπωνυμίαν τὸ πᾶν ἔθνος καὶ τὴν χώραν ἐπιγράψασθαι; τίς δʼ οὐκ ἂν ὁμολο- γήσαι παρὰ τούτους ἅπαντας εὐλόγως ἂν ἐκ τοῦ Βεν- ιαμὶν τὴν ἐπωνυμίαν αὐτοὺς λαβεῖν, ἐπειδήπερ τῇ τούτου φυλῇ ἡ περιβόητος αὐτῶν βασιλικὴ μητρό- πολις ὅ τε ἐπὶ ταύτης ἁγιώτατος τοῦ θεοῦ νεὼς κε- κλήρωτο; ἀλλʼ ὅμως οὐδʼ ἐκ τούτων, οὐδʼ ἐξ ἑτέρας ἢ μόνης ἐκ τῆς Ἰούδα φυλῆς, ἡ τῆς χώρας καὶ τοῦ παντὸς ἔθνους προσηγορία διέπρεψε τῇ προφητείᾳ ἀκολούθως.
alla kai tēn patrion autōn chōran Ioudaian dia tēn au- tēn apokaleisthai symbainei aitian. epei dia ti mē apo tou prōtou tōn dōdeka, legō de apo tou Rhou- bim, to ethnos autōn echrēmatise, kaitoi para tǭ theiǭ nomǭ tōn prōtotokōn tetimēmenōn? dia ti de mē apo tēs tou Leui, homou kai tǭ chronǭ kai tǭ tę̄s hierōsynēs timēmati ton Ioudan parexagontos? ti de ouchi mallon apo tou Iōsēph chrēmatisai synebē to pan ethnos kai tēn chōran, dia to kai palai pasēs ou monon Aigyptou, alla kai tōn oikeiōn to kratos anapsasthai touton, tous te ex autou genomenous ma- krois hysteron chronois epi pleiston hoson holōn ennea phylōn tou ethnous hēgēsasthai, diʼ hous kai mallon eikos ēn tēn tou propatoros epōnymian to pan ethnos kai tēn chōran epigrapsasthai? tis dʼ ouk an homolo- gēsai para toutous hapantas eulogōs an ek tou Ben- iamin tēn epōnymian autous labein, epeidēper tę̄ toutou phylę̄ hē periboētos autōn basilikē mētro- polis ho te epi tautēs hagiōtatos tou theou neōs ke- klērōto? allʼ homōs oudʼ ek toutōn, oudʼ ex heteras ē monēs ek tēs Iouda phylēs, hē tēs chōras kai tou pantos ethnous prosēgoria dieprepse tę̄ prophēteią akolouthōs.
And it happens that their ancestral land is called Judea for the same reason. For why was their nation not named after the first of the twelve, I mean Reuben, although in the divine law the firstborn are honored? Why not after the tribe of Levi, which surpassed Judah both in time and in the honor of the priesthood? Why was the whole nation and land not rather named after Joseph, since he long ago gained power not only over all Egypt but also over his own family, and those descended from him long afterward led a full nine tribes of the nation for a very long time, so that it would have been more reasonable for the whole nation and the land to take their forefather's name? And who would not agree that, more than all these, they might reasonably have taken their name from Benjamin, since their famous royal metropolis and the most holy temple of God in it fell to his tribe's lot? Yet the name of the land and of the whole nation shone forth not from these, nor from any other than the tribe of Judah alone, in accordance with the prophecy.
Notes and citation
Summary: Though Reuben, Levi, Joseph, or Benjamin had stronger claims, land and people bear Judah's name, as prophesied.
Cite (SBL): Eusebius, Dem. ev. 8.1.36 (Dindorf 3:501; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-36). (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).
8.1.37Dindorf 3:501–502
οὕτω γέ τοι τὸ “οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα ἐπὶ τὴν φυλὴν ἡμῖν ἀνενήνεκται, καὶ μό- νως οὕτως ἀληθῶςἡ πρόρρησις ἀποδέδοται. ἀπὸγοῦν τὠνΜωσέως χρόνων καθεξῆς οὐ διέλιπον μερικοὶμὲν αὐτῶν ἄρχοντες, ἐκ διαφόρων, ὡς ἔφην, φυλῶν ἡγη- σάμενοι, καθόλου δὲ ἡ τοῦ Ἰούδα φυλὴ παντὸς προεστῶσα τοῦ ἔθνους.
houtō ge toi to “ouk ekleipsei archōn ex Iouda epi tēn phylēn hēmin anenēnektai, kai mo- nōs houtōs alēthōsē prorrēsis apodedotai. apogoun tōnMōseōs chronōn kathexēs ou dielipon merikoimen autōn archontes, ek diaphorōn, hōs ephēn, phylōn hēgē- samenoi, katholou de hē tou Iouda phylē pantos proestōsa tou ethnous.
So “A ruler shall not fail from Judah” has been referred by us to the tribe, and only in this way is the prediction truly explained. From the times of Moses onward, particular rulers of them, leading, as I said, from various tribes, did not cease; but in general the tribe of Judah presided over the whole nation.
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: The prophecy refers to the tribe of Judah's general preeminence.
Cite (SBL): Eusebius, Dem. ev. 8.1.37 (Dindorf 3:501–502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-37). (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).
8.1.38Dindorf 3:502
παραδείγματι δὲ καταδέξῃ τὸ εἰρημένον. ὡς γὰρ ἐπὶ τῆς Ῥωμαίων ἀρχῆς οἱ μὲν κατʼ ἔθνος ἐπίτροποί τε καὶ ἡγούμενοι, ἔπαρχοί τε καὶ στρατοπεδάρχαι, οἵ τε πάντων ἀνωτάτω βασιλεῖς, οὐ πάντες ἐκ τῆς Ῥωμαίων ὁρμῶνται πόλεως, οὐδʼ ἀπὸ τῆς Ῥώμου καὶ Ῥωμύλου σπορᾶς, ἀλλʼ ἐκ μυρίων ἄλλος ἄλλοθεν ἐθνῶν, ὅμως δὲ οἱ πάντες βασιλεῖς τε καὶ οἱ μετʼ αὐτοὺς ἄρχοντες καὶ ἡγούμενοι τὴν Ῥωμαίων ἐπιγράφονται προσηγορίαν, Ῥωμαίων τε τὸ κράτος ἐπωνόμασται, καὶ ταύτης ἐξῆπται τῆς ἐπωνυμίας ἡ καθόλου πάντων ἀρχή· τὸν αὐτὸν τρόπον καὶ ἐπὶ τῶν καθʼ Ἑβραίους χρῂ νοεῖν πραγμάτων, μιᾶς μὲν καθόλου τῆς τοῦ Ἰούδα φυλῆς κατὰ τοῦ παντὸς ἔθνους ἐπιπεφημισμένης, τῶν δὲ κατὰ μέρος ἡγουμένων τε καὶ βασιλέων ἐκ διαφόρων καθισταμένων φυλῶν, καθόλου δὲ τῇ τοῦ Ἰούδα τιμωμένων προσηγορίᾳ. λεγέσθω τοίνυν ὡς πρὸς τὴν ὅλην φυλὴν ὑπὸ τοῦ προφήτου τὸ “ Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου.”
paradeigmati de katadexę̄ to eirēmenon. hōs gar epi tēs Rhōmaiōn archēs hoi men katʼ ethnos epitropoi te kai hēgoumenoi, eparchoi te kai stratopedarchai, hoi te pantōn anōtatō basileis, ou pantes ek tēs Rhōmaiōn hormōntai poleōs, oudʼ apo tēs Rhōmou kai Rhōmylou sporas, allʼ ek myriōn allos allothen ethnōn, homōs de hoi pantes basileis te kai hoi metʼ autous archontes kai hēgoumenoi tēn Rhōmaiōn epigraphontai prosēgorian, Rhōmaiōn te to kratos epōnomastai, kai tautēs exēptai tēs epōnymias hē katholou pantōn archē; ton auton tropon kai epi tōn kathʼ Hebraious chrę̄ noein pragmatōn, mias men katholou tēs tou Iouda phylēs kata tou pantos ethnous epipephēmismenēs, tōn de kata meros hēgoumenōn te kai basileōn ek diaphorōn kathistamenōn phylōn, katholou de tę̄ tou Iouda timōmenōn prosēgorią. legesthō toinyn hōs pros tēn holēn phylēn hypo tou prophētou to “ Iouda, se ainesaisan hoi adelphoi sou.”
You will accept what has been said by an example. Under the Roman empire the procurators and governors of each nation, the prefects and military commanders, and the emperors above all, do not all come from the city of Rome nor from the seed of Remus and Romulus, but from countless nations, one from here and another from there; yet all, emperors and the rulers and governors under them, bear the name of Romans, the power is named Roman, and the whole rule over all depends on this name. In the same way one must understand the affairs of the Hebrews: the one tribe of Judah in general gave its name to the whole nation, while the particular leaders and kings were appointed from various tribes but were in general honored with the name of Judah. So let “Judah, your brothers shall praise you” be said by the prophet as to the whole tribe.
Gen 49:8 (quotation, high confidence)
Notes and citation
Summary: As all Roman rulers are called Roman whatever their origin, so all Israel's rulers bore Judah's name.
Notes on the original text
- Digital text corrected (OCR: dropped letter): ἡγουμένων τς καὶ → ἡγουμένων τε καὶ.
Cite (SBL): Eusebius, Dem. ev. 8.1.38 (Dindorf 3:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-38). (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).
8.1.39Dindorf 3:502
οἶδε γὰρ αὐτὴν ἅτε προνομίας ἠξιωμένην πρὸ τῶν λοιπῶν φυλῶν τετιμῆσθαι, καὶ ἐπεὶ ἐξῆρχεν ἐν πολέμοις, καὶ μόνη τοῦ παντὸς ἔθνους ἡγεῖτο ἐν ταῖς πρὸς τοὺς ἐχθροὺς παρατάξεσιν, εἰκότως ἐπιλέγεται πρὸς αὐτὴν “αἰ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου.” εἶτα διὰ τὸ ἀρχικὸν καὶ βασιλικὸν ἀξίωμα “ σκύμνος λέοντος” εἶναι λέγεται.
oide gar autēn hate pronomias ēxiōmenēn pro tōn loipōn phylōn tetimēsthai, kai epei exērchen en polemois, kai monē tou pantos ethnous hēgeito en tais pros tous echthrous parataxesin, eikotōs epilegetai pros autēn “ai cheires sou epi nōtou tōn echthrōn sou.” eita dia to archikon kai basilikon axiōma “ skymnos leontos” einai legetai.
For he knows that it would be honored above the other tribes as having been granted precedence; and since it led in wars and alone led the whole nation in the battle lines against the enemies, it is fittingly added to it: “Your hands shall be on the back of your enemies.” Then, because of its ruling and royal dignity, it is said to be “a lion's whelp.”
Gen 49:8–9 (quotation, high confidence)
Notes and citation
Summary: Judah's lead in battle and its royal dignity explain “hands on the enemies' back” and “lion's whelp.”
Cite (SBL): Eusebius, Dem. ev. 8.1.39 (Dindorf 3:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-39). (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).
8.1.40Dindorf 3:502
σεμνυνόμενος δὲ ὁ προπάτωρ ὁμοῦ καὶ προφήτης ἐπὶ τῷ τῆς φυλῆς ἀξιώματι προστίθησι λέγων “ ἐκ βλαστοῦ υἱέ μου ἀνέβης. ”
semnynomenos de ho propatōr homou kai prophētēs epi tǭ tēs phylēs axiōmati prostithēsi legōn “ ek blastou huie mou anebēs. ”
And the forefather, who was also a prophet, taking pride in the dignity of the tribe, adds: “From a shoot, my son, you went up.”
Gen 49:9 (quotation, high confidence)
Notes and citation
Summary: Jacob adds, “From a shoot, my son, you went up.”
Cite (SBL): Eusebius, Dem. ev. 8.1.40 (Dindorf 3:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-40). (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).
8.1.41Dindorf 3:502–503
τὸ δὲ “ ἀναπεσὼν ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος λέοντος” τὸ γαῦρον ὁμοῦ καὶ θαρσαλέον καὶ τὸ τῶν ἔξωθεν ἐπιόντων ἀκατάπληκτον τό τε ἄφοβον καὶ τῶν ἐχθρῶν καταφρονητικὸν παρίστησι. τοιοῦτον δὲ αὐτὸν ὄντα, μᾶλλον δὲ τοιαύτην οὖσαν τὴν φυλὴν, τίς, φησὶν, ἀναστήσει; μέγαν τινὰ καὶ θαυμαστὸν σπάνιόν τε καὶ δυσθεώρητον ἔσεσθαι τὸν μέλλοντα ἀναστήσειν τοῦ θρόνου καὶ μεταστήσειν τοῦ ἀρχικοῦ ἀξιώματος τὴν δηλωθεῖσαν φυλὴν αἰνιξάμενος.
to de “ anapesōn ekoimēthēs hōs leōn kai hōs skymnos leontos” to gauron homou kai tharsaleon kai to tōn exōthen epiontōn akataplēkton to te aphobon kai tōn echthrōn kataphronētikon paristēsi. toiouton de auton onta, mallon de toiautēn ousan tēn phylēn, tis, phēsin, anastēsei? megan tina kai thaumaston spanion te kai dystheōrēton esesthai ton mellonta anastēsein tou thronou kai metastēsein tou archikou axiōmatos tēn dēlōtheisan phylēn ainixamenos.
“Lying down you slept like a lion and like a lion's whelp” presents its proud and bold spirit, its fearlessness before attackers from outside, its courage and contempt for enemies. Being such—or rather the tribe being such—who, he says, will raise it up? He hints that the one who would raise the tribe indicated from its throne and remove it from its ruling dignity would be someone great and wonderful, rare and hard to behold.
Gen 49:9 (quotation, high confidence)
Notes and citation
Summary: The lion image shows Judah's boldness; “who will rouse him?” hints at a wonderful one who would displace it.
- Eusebius here takes “who will raise him?” as “who will remove him from his throne?”; in 8.1.66 he reads it of the resurrection.
Notes on the original text
- Digital text corrected (OCR: ς for σ): ἀναπεςὼν → ἀναπεσὼν.
Cite (SBL): Eusebius, Dem. ev. 8.1.41 (Dindorf 3:502–503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-41). (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).
8.1.42Dindorf 3:503
τίς δὲ ἄρα οὗτος ἦν ἐξῆς ἡμᾶς ἐφίστησι, τοῦτον εἶναι διδάσκων τὸν μέλλοντα προσδοκίαν ἔσεσθαι τῶν ἐθνῶν, ὃς οὐ πρότερον φανήσεσθαι ἐν ἀνθρώποις ἢ ἐκλείπειν καὶ ἄρχοντα καὶ ἡγούμενον μετασταθήσεσθαι, καὶ ἀπαναστήσεσθαι τῆς ἀρχῆς τὴν τοῦ Ἰούδα φυλὴν προφητεύεται.
tis de ara houtos ēn exēs hēmas ephistēsi, touton einai didaskōn ton mellonta prosdokian esesthai tōn ethnōn, hos ou proteron phanēsesthai en anthrōpois ē ekleipein kai archonta kai hēgoumenon metastathēsesthai, kai apanastēsesthai tēs archēs tēn tou Iouda phylēn prophēteuetai.
Who this was he next shows us, teaching that it is the one who would be the expectation of the nations, who, it is prophesied, would not appear among men before ruler and leader had failed and been removed and the tribe of Judah had been displaced from rule.
Gen 49:10 (allusion, high confidence)
Notes and citation
Summary: The one who displaces Judah is the expectation of the nations, who appears when its rule ends.
Cite (SBL): Eusebius, Dem. ev. 8.1.42 (Dindorf 3:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-42). (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).
8.1.43Dindorf 3:503
τίς δʼ οὗτος ἦν ἢ ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστός; οὗ ἐπὶ τῆς γενέσεως, ἀκολούθως τῆ προκειμένῃ προρρήσει, ἐξέλιπον μὲν ἄρχοντες καὶ ἡγούμενοι ἐξ αὐτῶν Ἰουδαίων ἐπὶ τὸ ἔθνος αὐτῶν καθιστάμενοι, ἡ δὲ τοῦ Ἰούδα φυλὴ αὐτῷ ἔθνει παντὶ τοῦ ἐξ αἰῶνος ἀρχικοῦ καὶ βασιλικοῦ ἀξιώματος καθαιρεθεῖσα, τοῖς εἰσέτι καὶ νῦν κρατοῦσιν ἐξ ἐκείνου καὶ εἰς δεῦρο δουλεύει Ῥωμαίοις, μετὰ τῶν λοιπῶν καὶ τὸ Ἰουδαίων ἔθνος χειρωσαμένοις, παρʼ ὧν Ἡρώδης, πρῶτος ἐξ ἀλλοφύλου γένους ὑπάρχων ἰδίως τοῦ ἔθνους αὐτῶν, ὑπό τε Αὐγούστου καὶ τῆς Ῥωμαίων συγκλήτου βουλῆς βασιλεὺς ἀναδέδεικται.
tis dʼ houtos ēn ē ho sōtēr kai kyrios hēmōn Iēsous ho Christos? hou epi tēs geneseōs, akolouthōs tē prokeimenę̄ prorrēsei, exelipon men archontes kai hēgoumenoi ex autōn Ioudaiōn epi to ethnos autōn kathistamenoi, hē de tou Iouda phylē autǭ ethnei panti tou ex aiōnos archikou kai basilikou axiōmatos kathairetheisa, tois eiseti kai nyn kratousin ex ekeinou kai eis deuro douleuei Rhōmaiois, meta tōn loipōn kai to Ioudaiōn ethnos cheirōsamenois, parʼ hōn Hērōdēs, prōtos ex allophylou genous hyparchōn idiōs tou ethnous autōn, hypo te Augoustou kai tēs Rhōmaiōn synklētou boulēs basileus anadedeiktai.
Who was this but our Savior and Lord Jesus Christ? At his birth, in accordance with the prediction before us, the rulers and leaders from among the Jews themselves set over their nation failed; and the tribe of Judah, stripped together with the whole nation of its age-old ruling and royal dignity, has served from then until now the Romans who still hold power, who subdued the Jewish nation along with the rest. By them Herod, the first to be of foreign race over their nation in particular, was declared king by Augustus and the Roman Senate.
Notes and citation
Summary: At Christ's birth Jewish self-rule ended, and Rome made the foreigner Herod king.
Cite (SBL): Eusebius, Dem. ev. 8.1.43 (Dindorf 3:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-43). (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).
8.1.44Dindorf 3:503
ἦν γοῦν ὁ Ἡρώδης Ἀντιπάτρου παῖς, ὁ δὲ Ἀντίπατρος Ἀσκαλωνίτης, ἔκ τινος τῶν περὶ τὸν νεὼν τοὐ Ἀπόλλωνος ἱεροδούλων καλουμένων, ὅς δὴ Κυπρίνην ὀνόματι, τὸ γένος τῶν ἐξ Ἀραβίας, γυναῖκα πρὸς γάμον ἀγαγόμενος τὸν Ἡρώδην ποιεῖται.
ēn goun ho Hērōdēs Antipatrou pais, ho de Antipatros Askalōnitēs, ek tinos tōn peri ton neōn tou Apollōnos hierodoulōn kaloumenōn, hos dē Kyprinēn onomati, to genos tōn ex Arabias, gynaika pros gamon agagomenos ton Hērōdēn poieitai.
Herod was the son of Antipater, and Antipater was an Ascalonite, descended from one of those called temple servants of the temple of Apollo; he married a wife named Cypris, of Arab descent, and begot Herod.
Notes and citation
Summary: Herod's father Antipater was from Ascalon, of a temple-servant family; his mother was Arab.
- The tradition that Antipater descended from temple servants of Apollo at Ascalon comes from Julius Africanus (see Eusebius, Hist. eccl. 1.6–7); Josephus gives a different account.
Extrabiblical texts: Julius Africanus (Julius Africanus (fragments); allusion); Josephus, Ant. 14.8–10 (Josephus (works); allusion)
Cite (SBL): Eusebius, Dem. ev. 8.1.44 (Dindorf 3:503; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-44). (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).
8.1.45Dindorf 3:503–504
οὕτος δὴ οὖν πρῶτος ἐκ τοιούτου γένους ὁρμώμενος τὸν ἐκ διαδοχῆς τῶν ἀρχιερέων ὕστατον ἡγησάμενον Ὑρκανὸν, ἐφʼ ὃν τὰ τῆς οἰκείας ἀρχῆς τοῦ Ἰουδαίων ἔθνους κατέληξεν, ἐκποδὼν μεθίστησιν ἀνελὼν, πρῶτός τε αὐτὸς, ὡς ἔφην, ἐξ ἀλλοφύλου γένους Ἰουδαίων ἀναγορεύεται βασιλεύς· καθʼ ὃν γεννηθέντος Ἰησοῦ τοῦ Χριστοῦ καθῄρητο μὲν ὁμοῦ καὶ τῆς Ἰούδα φυλῆς τὸ ἀξίωμα, καθῄρητο δὲ καὶ ἡ τῶν Ἰουδαίων ἀρχή τε καὶ βασιλεία, πεπλήρωτο δὲ καὶ ἡ προτεταγμένη προφητεία ‟οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, φήσασα, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ, ” ὃν καί φησι γενήσεσθαι οὐ τοῦ Ἰουδαίων ἔθνους, ἀλλὰ τῶν ἐθνῶν προσδοκίαν.
houtos dē oun prōtos ek toioutou genous hormōmenos ton ek diadochēs tōn archiereōn hystaton hēgēsamenon Hyrkanon, ephʼ hon ta tēs oikeias archēs tou Ioudaiōn ethnous katelēxen, ekpodōn methistēsin anelōn, prōtos te autos, hōs ephēn, ex allophylou genous Ioudaiōn anagoreuetai basileus; kathʼ hon gennēthentos Iēsou tou Christou kathę̄rēto men homou kai tēs Iouda phylēs to axiōma, kathę̄rēto de kai hē tōn Ioudaiōn archē te kai basileia, peplērōto de kai hē protetagmenē prophēteia ‟ouk ekleipsei archōn ex Iouda, oude hēgoumenos ek tōn mērōn autou, phēsasa, heōs an elthę̄ ta apokeimena autǭ, ” hon kai phēsi genēsesthai ou tou Ioudaiōn ethnous, alla tōn ethnōn prosdokian.
He, then, the first to come from such a family, removed and killed Hyrcanus, the last to lead by succession of the high priests, with whom the Jewish nation's own rule came to an end; and he himself, as I said, was the first of foreign race to be proclaimed king of the Jews. When Jesus Christ was born in his time, the dignity of the tribe of Judah was destroyed along with the rule and kingdom of the Jews, and the prophecy set out before was fulfilled, which said: “A ruler shall not fail from Judah, nor a leader from his thighs, until the things laid up for him come”—the one whom it also says would be the expectation not of the Jewish nation but of the nations.
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Herod killed Hyrcanus, the last high-priestly ruler; Christ's birth in his reign fulfilled Jacob's prophecy.
Cite (SBL): Eusebius, Dem. ev. 8.1.45 (Dindorf 3:503–504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-45). (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).
8.1.46Dindorf 3:504
ἐπειδὴ τοίνυν ἀπέκειτο ἡ πρόπαλαι τῷ Ἀβραὰμ χρηματισθεῖσα τῆς τῶν ἐθνῶν κλήσεως προσδοκία, ὡς ἂν ἐκλελοιπότων τῶν ἐκ τοῦ Ἰουδαίων ἔθνους ἀρχόντων τε καὶ ἡγουμένων, μεταστάσης τε τῆς κατʼ αὐτοὺς ἀρχῆς ἐπὶ Ῥωμαίους καὶ τὸν ἐξ ἐθνῶν δεδηλωμένον Ἡρώδην, εἰκότως ὁ μὲν εὐαγγελιστὴς Λουκᾶς, ἐπισημαινόμενος τοὺς χρόνους τῆς ἐκλείψεως τῶν Ἰουδαίων ἀρχόντων, τὴν καταρχὴν τῆς Χριστοῦ διδασκαλίας ἱστορεῖ γεγονέναι ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, καὶ Ματθαῖος δὲ τοῦτο αὐτὸ αἰνιττόμενος σημαίνει.
epeidē toinyn apekeito hē propalai tǭ Abraam chrēmatistheisa tēs tōn ethnōn klēseōs prosdokia, hōs an ekleloipotōn tōn ek tou Ioudaiōn ethnous archontōn te kai hēgoumenōn, metastasēs te tēs katʼ autous archēs epi Rhōmaious kai ton ex ethnōn dedēlōmenon Hērōdēn, eikotōs ho men euangelistēs Loukas, episēmainomenos tous chronous tēs ekleipseōs tōn Ioudaiōn archontōn, tēn katarchēn tēs Christou didaskalias historei gegonenai en etei pentekaidekatǭ tēs hēgemonias Tiberiou Kaisaros, hēgemoneuontos Pontiou Pilatou tēs Ioudaias, kai Matthaios de touto auto ainittomenos sēmainei.
Since, then, the expectation of the calling of the nations, revealed long ago to Abraham, was laid up for the time when the rulers and leaders from the Jewish nation had failed and their rule had passed to the Romans and to Herod, shown to be from the nations, the evangelist Luke fittingly, marking the times of the failure of the Jewish rulers, records that the beginning of Christ's teaching took place in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea; and Matthew signifies the same thing by a hint.
Luke 3:1 (quotation, high confidence)
Notes and citation
Summary: Luke and Matthew date Christ by foreign rulers, marking the end of Jewish rule.
Cite (SBL): Eusebius, Dem. ev. 8.1.46 (Dindorf 3:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-46). (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).
8.1.47Dindorf 3:504
ὑπογράψας γοῦν τὴν τοῦ κυρίου καὶ σωτῆρος ἡμῶν γένεσιν ἐπιλέγει ‟τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας, ἐν ἡμέραις Ἡρώδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα, λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων;” διʼ ὧν σαφῶς παρίστησι καὶ τοῦ ἀλλοφύλου τὴν κατʼ αὐτῶν ἀρχὴν, καὶ τῶν ἐξ ἀνατολῆς ἀλλοφύλων ἐθνῶν τὴν ὑπὸ τοῦ θεοῦ κλῆσιν.
hypograpsas goun tēn tou kyriou kai sōtēros hēmōn genesin epilegei ‟tou de Iēsou gennēthentos en Bēthleem tēs Ioudaias, en hēmerais Hērōdou tou basileōs, idou magoi apo anatolōn paregenonto eis Hierosolyma, legontes, pou estin ho techtheis basileus tōn Ioudaiōn?” diʼ hōn saphōs paristēsi kai tou allophylou tēn katʼ autōn archēn, kai tōn ex anatolēs allophylōn ethnōn tēn hypo tou theou klēsin.
For having described the birth of our Lord and Savior, he adds: “Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east came to Jerusalem, saying: Where is he who has been born king of the Jews?” By this he clearly shows both the foreigner's rule over them and God's calling of the foreign nations from the east.
Matt 2:1–2 (quotation, high confidence)
Notes and citation
Summary: Matthew's mention of Herod and the magi shows both foreign rule and the calling of the nations.
Cite (SBL): Eusebius, Dem. ev. 8.1.47 (Dindorf 3:504; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-0-1/#p-8-1-47). (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).