Demonstration of the Gospel 8.2.104–8.3.15

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 42 passages

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

preface 8, chapter 2

8.2.104Dindorf 3:539

οὐ μόνον γὰρ ὁ ἐρχόμενος ἡγούμενος, ὁ κάτα τὰ αποδεδομένα ἡμῖν δηλωθεὶς, διέφθειρε τὴν πόλιν καὶ τὸ ἅγιον, ἀλλὰ καὶ ὁ τούτου λαός. εἴποι δʼ ἄν τις οὐκ ἀπὸ σκοποῦ καὶ τὸν Ῥωμαίων ἡγεμόνα διὰ τῶν προκειμένων δηλοῦσθαι τόν τε τούτου λαὸν, διʼ οὗ νομίζω σημαίνεσθαι τὰ στρατόπεδα τῶν Ῥωμαίων ἀρχόντων, ἐξ ἐκείνου κρατησάντων τοῦ ἔθνους, οἳ καὶ τὴν πόλιν αὐτὴν Ἱερουσαλὴμ καὶ τὸν πάλαι ἐν αὐτῇ σεμνὸν καὶ ἅγιον νεὼν διέφθειραν.

ou monon gar ho erchomenos hēgoumenos, ho kata ta apodedomena hēmin dēlōtheis, diephtheire tēn polin kai to hagion, alla kai ho toutou laos. eipoi dʼ an tis ouk apo skopou kai ton Rhōmaiōn hēgemona dia tōn prokeimenōn dēlousthai ton te toutou laon, diʼ hou nomizō sēmainesthai ta stratopeda tōn Rhōmaiōn archontōn, ex ekeinou kratēsantōn tou ethnous, hoi kai tēn polin autēn Hierousalēm kai ton palai en autę̄ semnon kai hagion neōn diephtheiran.

For not only the coming ruler, indicated according to our explanation, destroyed the city and the sanctuary, but also his people. One might also say, not beside the mark, that the Roman commander is indicated by these words, and his people, by which I think the armies of the Roman rulers are signified, who from then on controlled the nation and who destroyed the city of Jerusalem itself and the temple, once venerable and holy, within it.

Dan 9:26 (allusion, high confidence)

Notes and citation

Summary: Alternatively, the coming ruler and his people are the Roman commander and armies who destroyed Jerusalem and the temple.

Cite (SBL): Eusebius, Dem. ev. 8.2.104 (Dindorf 3:539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-104). (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).

8.2.105Dindorf 3:539

ὑπὸ τούτων γοῦν καὶ ἐξεκόπησαν ὡς ἐν κατακλυσμῷ καὶ ἴως τέλους πολέμου συντετμημένου ἀφανισμοῖς ἔφθασαν, ὥστε ἤδη κατὰ τὴν προφητείαν παντελῆ ὑπομεῖναι ἐρημίαν μετὰ τὴν κατὰ τοῦ σωτῆρος ἡμῶν ἐπιβουλὴν αὐτῶν, μεθʼ ἣν καὶ τὴν ἐσχάτην ὑπέμειναν πολιορκίαν. ἔχεις καὶ ταῦτα ἀκριβῶς ἐν ταῖς γραφείσαις αὐτῷ Ἰωσήπῳ ἱστορίαις.

hypo toutōn goun kai exekopēsan hōs en kataklysmǭ kai iōs telous polemou syntetmēmenou aphanismois ephthasan, hōste ēdē kata tēn prophēteian pantelē hypomeinai erēmian meta tēn kata tou sōtēros hēmōn epiboulēn autōn, methʼ hēn kai tēn eschatēn hypemeinan poliorkian. echeis kai tauta akribōs en tais grapheisais autǭ Iōsēpǭ historiais.

By them, at any rate, they were cut off as in a flood and came to the end of a war cut short by desolations, so that, as the prophecy said, they have now endured complete desolation after their plot against our Savior, after which they also endured the final siege. You have these things too set out precisely in the histories written by Josephus.

Dan 9:26 (allusion, high confidence)

Notes and citation

Summary: After the plot against Christ, the Romans cut them off as in a flood, as Josephus’s histories record.

Eusebius’s view of the fall of Jerusalem as consequence of the rejection of Christ is translated as written.

Extrabiblical texts: Josephus, J.W. 6 (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.105 (Dindorf 3:539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-105). (abbreviation not yet checked)

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8.2.106Dindorf 3:539–540

τούτων δὲ περὶ τῶν συμβεβηκότων τῷ Ἰουδαίων ἔθνει ἐν τῷ μεταξὺ χρόνῳ τῶν ἑπτὰ καὶ ἑξήκοντα δύο ἑβδομάδων πεπροφητευμένων ἀκολούθως ἡ δήλωσις τῆς ὑπὸ τοῦ σωτῆρος ἡμῶν καταγγελθείσης καινῆς διαθήκης θεσπίζεται.

toutōn de peri tōn symbebēkotōn tǭ Ioudaiōn ethnei en tǭ metaxy chronǭ tōn hepta kai hexēkonta dyo hebdomadōn peprophēteumenōn akolouthōs hē dēlōsis tēs hypo tou sōtēros hēmōn katangeltheisēs kainēs diathēkēs thespizetai.

When these things had been prophesied about what befell the Jewish nation in the time between the seven and sixty-two weeks, there follows, in sequence, the declaration of the new covenant proclaimed by our Savior.

Notes and citation

Summary: After the events of the sixty-nine weeks, the prophecy turns to the new covenant.

Cite (SBL): Eusebius, Dem. ev. 8.2.106 (Dindorf 3:539–540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-106). (abbreviation not yet checked)

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8.2.107Dindorf 3:540

τοσούτων γοῦν διὰ μέσου καὶ μεταξὺ τῶν ἑπτὰ καὶ ἑξήκοντα δύο ἑβδομάδων εἰρημένων ἐπιλέγεται ‘καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία, καὶ ἐν τῷ ἡμίσει τῆς ἑβδομάδος ἀρθήσεται θυσία καὶ σπονδὴ, καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων ἔσται, καὶ ἴως συντελείας καιροῦ συντέλεια δοθήσεται ἐπὶ τὴν ἐρήμωσιν.”

tosoutōn goun dia mesou kai metaxy tōn hepta kai hexēkonta dyo hebdomadōn eirēmenōn epilegetai ‘kai dynamōsei diathēkēn pollois hebdomas mia, kai en tǭ hēmisei tēs hebdomados arthēsetai thysia kai spondē, kai epi to hieron bdelygma tōn erēmōseōn estai, kai iōs synteleias kairou synteleia dothēsetai epi tēn erēmōsin.”

So after so much has been said in between the seven and sixty-two weeks, it is added: “And one week will make a covenant strong for many, and in half of the week sacrifice and drink offering will be taken away; and upon the temple will be an abomination of desolations, and until the consummation of time a consummation will be given upon the desolation.”

Dan 9:27 (quotation, high confidence)

Notes and citation

Summary: Daniel 9:27: the last week confirms a covenant, and in its middle sacrifice ceases.

Cite (SBL): Eusebius, Dem. ev. 8.2.107 (Dindorf 3:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-107). (abbreviation not yet checked)

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8.2.108Dindorf 3:540

τίνα δὲ τρόπον καὶ ταῦτα ἐπληροῦτο κατανοήσωμεν. ἱστορεῖται δὲ ὁ πᾶς τῆς διδασκαλίας καὶ παραδοξοποιίας ὁμοῦ τοῦ σωτῆρος ἡμῶν χρόνος τριῶν ἥμισυ γεγονὼς ἐτῶν, ὅπερ ἐστὶν ἑβδομάδος ἥμισυ. τοῦτό πως Ἰωάννης ὁ εὐαγγελιστὴς ἀκριβῶς ἐφιστᾶσιν αὐτοῦ τῷ εὐαγγελίῳ παραστήσει. εἴη ἄν οὖν ἑβδομὰς ἐτῶν μία ὁ πᾶς χρόνος τῆς μετὰ τῶν ἀποστόλων αὐτοῦ συνδιατριβῆς, ὅ τε πρὸ τοῦ πάθους καὶ ὁ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ.

tina de tropon kai tauta eplērouto katanoēsōmen. historeitai de ho pas tēs didaskalias kai paradoxopoiias homou tou sōtēros hēmōn chronos triōn hēmisy gegonōs etōn, hoper estin hebdomados hēmisy. touto pōs Iōannēs ho euangelistēs akribōs ephistasin autou tǭ euangeliǭ parastēsei. eiē an oun hebdomas etōn mia ho pas chronos tēs meta tōn apostolōn autou syndiatribēs, ho te pro tou pathous kai ho meta tēn ek nekrōn anastasin autou.

Let us consider how these things too were fulfilled. The whole time of our Savior’s teaching and wonder-working is recorded to have been three and a half years, which is half a week. John the evangelist will show this to those who study his Gospel carefully. The one week of years, then, would be the whole time of his dwelling with his apostles, both before the passion and after his resurrection from the dead.

Dan 9:27 (allusion, high confidence) · John 2:13 (allusion, low confidence) · John 6:4 (allusion, low confidence) · John 11:55 (allusion, low confidence)

Notes and citation

Summary: Christ’s ministry lasted three and a half years, half a week; the whole week is his time with the apostles before and after the resurrection.

The three-and-a-half-year ministry is inferred from the Passovers in John’s Gospel.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.108 (Dindorf 3:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-108). (abbreviation not yet checked)

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8.2.109Dindorf 3:540

πρὸ μὲν γὰρ τοῦ πάθους ἐπὶ τρία καὶ ἥμισυ ἔτη τοῖς πᾶσιν ἑαυτὸν παρέχων μαθηταῖς τε καὶ τοῖς μὴ τοιούτοις ἀναγέγραπται· καθʼ ὃν διδασκαλίαις παραδόξοις τε θεραπείαις τῆς θεότητος αὐτοῦ τἀς δυνάμεις πᾶσιν ἁπλῶς Ἕλλησί τε καὶ Ἰουδαίοις παρείχετο.

pro men gar tou pathous epi tria kai hēmisy etē tois pasin heauton parechōn mathētais te kai tois mē toioutois anagegraptai; kathʼ hon didaskaliais paradoxois te therapeiais tēs theotētos autou tas dynameis pasin haplōs Hellēsi te kai Ioudaiois pareicheto.

For before the passion he is recorded to have made himself available to all, disciples and others, for three and a half years, during which, by his teachings and marvellous healings, he displayed the powers of his divinity simply to all, Greeks and Jews alike.

Notes and citation

Summary: Before his passion Christ taught and healed openly for three and a half years.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.109 (Dindorf 3:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-109). (abbreviation not yet checked)

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8.2.110Dindorf 3:540–541

μετὰ δὲ τὴν ἐκ νεκρῶν ἀνάστασιν τὸν ἴσον, ὡς εἰκὸς, τῶν ἐτῶν χρόνον τοῖς ἑαυτοῦ μαθηταῖς καὶ ἀποστόλοις συνῆν, διʼ ἡμερῶν τεσσαράκοντα ὀπτανόμενος αὐτοῖς καὶ συναλιζόμενος, καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ, ὡς γοῦν αἶ Πραξεῖς τῶν ἀποστόλων περιέχουσιν· ὡς εἶναι ταύτην τὴν δηλουμένην τῆς προφητείας τῶν ἐτῶν ἑβδομάδα, καθʼ ἢν ἐνεδυνάμωσε διαθήκην πολλοῖς, τὴν καινὴν δηλαδὴ διαθήκην τοῦ εὐαγγελικοῦ κηρύγματος κρατύνων.

meta de tēn ek nekrōn anastasin ton ison, hōs eikos, tōn etōn chronon tois heautou mathētais kai apostolois synēn, diʼ hēmerōn tessarakonta optanomenos autois kai synalizomenos, kai legōn ta peri tēs basileias tou theou, hōs goun ai Praxeis tōn apostolōn periechousin; hōs einai tautēn tēn dēloumenēn tēs prophēteias tōn etōn hebdomada, kathʼ ēn enedynamōse diathēkēn pollois, tēn kainēn dēladē diathēkēn tou euangelikou kērygmatos kratynōn.

And after his resurrection from the dead he was with his own disciples and apostles for an equal period of years, it is likely, appearing to them over forty days and eating with them and speaking of the kingdom of God, as the Acts of the Apostles relate. So this would be the week of years indicated by the prophecy, in which he made a covenant strong for many, that is, confirming the new covenant of the gospel preaching.

Textual problem in this passage: see the notes.

Acts 1:3–4 (quotation, high confidence) · Dan 9:27 (allusion, high confidence)

Notes and citation

Summary: After the resurrection Christ was with the apostles, Eusebius suggests, for another three and a half years, completing the week in which he confirmed the new covenant.

Eusebius’s suggestion that the risen Christ remained with the apostles for about three and a half years, despite the forty days of Acts 1:3, is his own conjecture (“it is likely”).

Cite (SBL): Eusebius, Dem. ev. 8.2.110 (Dindorf 3:540–541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-110). (abbreviation not yet checked)

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8.2.111Dindorf 3:541

τίσι δὲ πολλοῖς ταύτην ἐνεδυνάμωσεν ἢ δηλονότι τοῖς ἑαυτοῦ μαθηταῖς καὶ ἀποστόλοις καὶ τοῖς ἐξ Ἑβραίων εἰς αὐτὸν πεπιστευκόσιν ἅπασι; πλὴν ἀλλὰ τῆς μιᾶς ταύτης ἑβδομάδος, καθʼ ἣν ἐνεδυνάμωσε τὴν δηλωθεῖσαν διαθήκην τοῖς πολλοῖς, ἐν τῷ ἡμίσει ‘‘ἤρθη θυσία καὶ σπονδὴ, τό τε βδέλυγμα τῆς ἐρημώσεως” ἤρξατο,

tisi de pollois tautēn enedynamōsen ē dēlonoti tois heautou mathētais kai apostolois kai tois ex Hebraiōn eis auton pepisteukosin hapasi? plēn alla tēs mias tautēs hebdomados, kathʼ hēn enedynamōse tēn dēlōtheisan diathēkēn tois pollois, en tǭ hēmisei ‘‘ērthē thysia kai spondē, to te bdelygma tēs erēmōseōs” ērxato,

For which many did he make it strong, but clearly for his own disciples and apostles and for all from among the Hebrews who had believed in him? Yet in the half of this one week, in which he made the covenant strong for the many, “sacrifice and drink offering were taken away, and the abomination of desolation” began,

Dan 9:27 (quotation, high confidence)

Notes and citation

Summary: The covenant was confirmed for the disciples and Hebrew believers, and in the middle of the week sacrifice ceased.

The sentence continues in the next section.

Cite (SBL): Eusebius, Dem. ev. 8.2.111 (Dindorf 3:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-111). (abbreviation not yet checked)

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8.2.112Dindorf 3:541

ἐπειδήπερ μεσαζούσης τῆς ἑβδομάδος ταύτης μετὰ τὸν ἥμισυ καὶ τριετῆ χρόνον τῆς διδασκαλίας αὐτοῦ, καθʼ ὃν καιρὸν πέπονθε, τὸ καταπέτασμα τοῦ ναοῦ ἐρράγη ἀπὸ ἄνωθεν ἕως κάτω· ὡς ἐξ ἐκείνου δυνάμει ἦρθαι ἐξ αὐτῶν τὴν σπονδὴν καὶ τὴν θυσίαν, καὶ τὸ βδέλυγμα τῆς ἐρημώσεως ἐπὶ τὸ ἱερὸν καταστῆναι, καταλιπούσης αὐτοὺς ἐρήμους τῆς ἀνέκαθεν εἰς ἐκεῖνο καιροῦ τὸν τόπον ἐφορώσης καὶ ἐπισκοπούσης δυνάμεως.

epeidēper mesazousēs tēs hebdomados tautēs meta ton hēmisy kai trietē chronon tēs didaskalias autou, kathʼ hon kairon peponthe, to katapetasma tou naou erragē apo anōthen heōs katō; hōs ex ekeinou dynamei ērthai ex autōn tēn spondēn kai tēn thysian, kai to bdelygma tēs erēmōseōs epi to hieron katastēnai, katalipousēs autous erēmous tēs anekathen eis ekeino kairou ton topon ephorōsēs kai episkopousēs dynameōs.

since in the middle of this week, after the three and a half years of his teaching, at the time when he suffered, the veil of the temple was torn from top to bottom; so that from then on, in effect, drink offering and sacrifice were taken away from them, and the abomination of desolation was set upon the temple, since the power that from of old until that time had watched over and cared for the place left them desolate.

Matt 27:51 (allusion, high confidence) · Mark 15:38 (allusion, medium confidence) · Dan 9:27 (allusion, high confidence) · Matt 23:38 (echo, medium confidence)

Notes and citation

Summary: At Christ’s death the temple veil was torn, and the divine power that had guarded the place left it desolate.

Cite (SBL): Eusebius, Dem. ev. 8.2.112 (Dindorf 3:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-112). (abbreviation not yet checked)

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8.2.113Dindorf 3:541

μέχρι γοῦν τοὐ σωτηρίου πάθους εἶναί τινα θεοῦ δύναμιν ἐπισκοποῦσαν τὸ ἱερὸν καὶ τὸ ἅγιον τῶν ἀγίων ἡγεῖσθαι προσήκει. οὐ γὰρ ἂν ἄλλως καὶ αὐτὸς ἅμα τοῖς πολλοῖς συνήδρευεν ἐν τῷ ἱερῷ τὰς κατὰ νόμους ἑορτὰς ἐπιτελῶν, μὴ οὐχὶ ἔτι συνεστῶτα καὶ θεοῦ εἶναι ἄξιον τὸν τόπον εἰδώς.

mechri goun tou sōtēriou pathous einai tina theou dynamin episkopousan to hieron kai to hagion tōn agiōn hēgeisthai prosēkei. ou gar an allōs kai autos hama tois pollois synēdreuen en tǭ hierǭ tas kata nomous heortas epitelōn, mē ouchi eti synestōta kai theou einai axion ton topon eidōs.

It is fitting, then, to believe that until the Savior’s passion some power of God watched over the temple and the holy of holies. For otherwise he himself would not have sat with the many in the temple, keeping the feasts prescribed by the law, had he not known that the place still stood and was worthy of God.

John 7:14 (allusion, medium confidence)

Notes and citation

Summary: Until the passion God’s power watched over the temple, as Christ’s attendance at its feasts shows.

Cite (SBL): Eusebius, Dem. ev. 8.2.113 (Dindorf 3:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-113). (abbreviation not yet checked)

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8.2.114Dindorf 3:541

ἦσαν οὖν ἐν τῷ ἱερῷ καὶ προφητεύοντές τινες εἰς ἐκεῖνο τοῦ καιροῦ, ὥσπερ Ἄννα ἡ προφῆτις ἡ τοῦ Φανουὴλ καὶ Συμεὼν ὁ ἐπὶ τἀς ἀγκάλας αὐτὸν βρέφος ἔτι ὄντα λαβὼν, οἱ καὶ προφη- τεύουσι τὰ ἀναγεγραμμένα.

ēsan oun en tǭ hierǭ kai prophēteuontes tines eis ekeino tou kairou, hōsper Anna hē prophētis hē tou Phanouēl kai Symeōn ho epi tas ankalas auton brephos eti onta labōn, hoi kai prophē- teuousi ta anagegrammena.

At that time, then, there were still some in the temple who prophesied, such as Anna the prophetess, daughter of Phanuel, and Simeon, who took him into his arms while he was still an infant; they prophesied what is written.

Luke 2:25–38 (allusion, high confidence)

Notes and citation

Summary: Anna and Simeon still prophesied in the temple at Christ’s birth.

Cite (SBL): Eusebius, Dem. ev. 8.2.114 (Dindorf 3:541; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-114). (abbreviation not yet checked)

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8.2.115Dindorf 3:541–542

οὐδʼ ἂν αὐτὸς ὁ κύριος ἡμῶν εἰρήκει τῷ λεπρῷ ‘‘ὕπαγε, δεῖξον σεαυτὸν τῷ ἱερεῖ, καὶ προσένεγκε τὴν θυσίαν, ἣν προσέταξε Μώσης εἰς μαρτύριον αὐτοῖς, μὴ οὐχὶ ἔτι δεῖν ἡγούμενος τὰ κατὰ νόμους ἐπιτελεῖσθαι αὐτόθι, ὡς ἐν ἁγίῳ καὶ θεοῦ ἀξίῳ τόπῳ· οὐδʼ ἂν τοὺς ἀγοράζοντας καὶ πιπράσκοντας ἐξωθῶν ἔλεγε ‘‘γέγραπται ὅτι ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν, ” καὶ αὗθις ταῦτα ἐντεῦθεν, καὶ μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορείου, ” εἰ μὴ ἔτι τίμιον σαφῶς δεῖν ἐνόμιζεν ὑπολαμβάνειν εἶναι τὸν τόπον.

oudʼ an autos ho kyrios hēmōn eirēkei tǭ leprǭ ‘‘hypage, deixon seauton tǭ hierei, kai prosenenke tēn thysian, hēn prosetaxe Mōsēs eis martyrion autois, mē ouchi eti dein hēgoumenos ta kata nomous epiteleisthai autothi, hōs en hagiǭ kai theou axiǭ topǭ; oudʼ an tous agorazontas kai pipraskontas exōthōn elege ‘‘gegraptai hoti ho oikos mou oikos proseuchēs klēthēsetai, hymeis de auton poieite spēlaion lę̄stōn, ” kai hauthis tauta enteuthen, kai mē poieite ton oikon tou patros mou oikon emporeiou, ” ei mē eti timion saphōs dein enomizen hypolambanein einai ton topon.

Nor would our Lord himself have said to the leper, “Go, show yourself to the priest, and offer the sacrifice that Moses commanded, as a testimony to them,” had he not thought that the things prescribed by the law should still be performed there, as in a holy place worthy of God. Nor, when he drove out those who bought and sold, would he have said, “It is written that my house shall be called a house of prayer, but you are making it a den of robbers,” and again, “Take these things out of here, and do not make my Father’s house a house of trade,” unless he clearly thought that the place should still be regarded as honoured.

Matt 8:4 (quotation, high confidence) · Mark 1:44 (allusion, medium confidence) · Matt 21:13 (quotation, high confidence) · Isa 56:7 (allusion, medium confidence) · Jer 7:11 (allusion, medium confidence) · John 2:16 (quotation, high confidence)

Notes and citation

Summary: Christ’s command to the leper and his cleansing of the temple show that he still held the temple to be holy.

Cite (SBL): Eusebius, Dem. ev. 8.2.115 (Dindorf 3:541–542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-115). (abbreviation not yet checked)

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8.2.116Dindorf 3:542

ἀλλὰ γὰρ πλησιαζούσης αὐτῶν τῆς ἐσχάτης δυσσεβείας μετὰ ταῦτα πάντα ἀπεφήνατο εἰπὼν ‘ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος, ὃ καὶ αὐτὸ ἐπληροῦτο, ὅτε παθόντος αὐτοῦ τὸ καταπέτασμα τοῦ ναοῦ ὅλον διʼ ὅλου μέσον ἐρράγη, καθῄρητό τε ἐξ ἐκείνου δυνάμει ἡ προσηνὴς τῷ θεῷ κατὰ τὴν τοῦ νόμου διάταξιν θυσία καὶ σπονδὴ, ἧς ἀρθείσης καὶ τὸ βδέλυγμα τῆς ἐρημώσεως κατὰ τὴν ἐν χερσὶ προφητείαν ἐπηκολούθησε τῷ τόπῳ.

alla gar plēsiazousēs autōn tēs eschatēs dyssebeias meta tauta panta apephēnato eipōn ‘idou aphietai hymin ho oikos hymōn erēmos, ho kai auto eplērouto, hote pathontos autou to katapetasma tou naou holon diʼ holou meson erragē, kathę̄rēto te ex ekeinou dynamei hē prosēnēs tǭ theǭ kata tēn tou nomou diataxin thysia kai spondē, hēs artheisēs kai to bdelygma tēs erēmōseōs kata tēn en chersi prophēteian epēkolouthēse tǭ topǭ.

But when their final impiety was drawing near, after all this, he declared, “Behold, your house is left to you desolate.” This too was fulfilled when, as he suffered, the veil of the temple was torn right through the middle, and from then on, in effect, the sacrifice and drink offering acceptable to God according to the ordinance of the law was abolished; and when it had been taken away, the abomination of desolation, according to the prophecy in hand, followed upon the place.

Matt 23:38 (quotation, high confidence) · Luke 23:45 (allusion, high confidence) · Dan 9:27 (allusion, high confidence)

Notes and citation

Summary: Christ declared the temple desolate; at his death the veil was torn and the lawful sacrifice ended.

Cite (SBL): Eusebius, Dem. ev. 8.2.116 (Dindorf 3:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-116). (abbreviation not yet checked)

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8.2.117Dindorf 3:542

εἰ δὲ καὶ ἐπί τινα χρόνον παραμένειν ἔδοξε τὰ τῆς ἐν τῷ τόπῳ λειτουργίας, ἀλλʼ οὐκέτι γε ταῦτα ἀρεστὰ τῷ θεῷ ἦν, ἀκρίτως καὶ οὐ κατὰ νόμον ἐπιτελούμενα.

ei de kai epi tina chronon paramenein edoxe ta tēs en tǭ topǭ leitourgias, allʼ ouketi ge tauta aresta tǭ theǭ ēn, akritōs kai ou kata nomon epiteloumena.

And if the service in the place seemed to continue for some time, these things were no longer pleasing to God, being performed without judgment and not according to the law.

Notes and citation

Summary: The later temple service, though continued, no longer pleased God.

Notes on the original text

Digital text corrected (OCR error (missing iota subscript)): τῷ θεῶ → τῷ θεῷ.

Cite (SBL): Eusebius, Dem. ev. 8.2.117 (Dindorf 3:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-117). (abbreviation not yet checked)

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8.2.118Dindorf 3:542–543

ὥσπερ γὰρ πρόπαλαι ἐξολοθρευθέντος τοῦ χρίσματος, καὶ τῶν κατὰ διαδοχὴν νομίμων ἀρχιερέων πεπαυμένων ἀπὸ τῆς Ὑρκανοῦ τελευτῆς, οἱ μετὰ ταῦτα παριόντες ἀτάκτως καὶ παρανόμως ἐδόκουν μέν τι ποιεῖν, οὐ μὴν κατὰ τοὺς πρέποντας ἔπραττον θεσμοὺς, διʼ οὓς καὶ ἔφασκεν ἡ προφητεία ‟ἐξολοθρευθήσεται χρῖσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ, ” τὸ ἄκριτον καὶ παράνομον αὐτῶν διαβάλλουσα· οὕτω δὴ καὶ ἐπὶ τῆς θυσίας καὶ τῆς σπονδῆς συμβεβηκέναι φήσεις, ὀρθῶς μὲν καὶ κατὰ νόμον πρὸ τοῦ πάθους τοῦ σωτῆρος ἐπιτελουμένης διὰ τὴν εἰσέτι τότε τὰ τῶν ἁγίων τόπων ἐφορῶσαν δύναμιν, περιαιρεθείσης δὲ αὐτίκα μετὰ τὴν αὐτοῦ τελείαν καὶ θεοπρεπῆ θυσίαν, ἣν προσήνεγκεν αὐτὸς ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, αὐτος ὢν ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ἧς θυσίας πᾶσιν ἀνθρώποις κατὰ τὰ καινὰ μυστήρια τῆς καινῆς διαθήκης παραδοθείσης τὰ τῆς παλαιᾶς περιῄρητο.

hōsper gar propalai exolothreuthentos tou chrismatos, kai tōn kata diadochēn nomimōn archiereōn pepaumenōn apo tēs Hyrkanou teleutēs, hoi meta tauta pariontes ataktōs kai paranomōs edokoun men ti poiein, ou mēn kata tous prepontas epratton thesmous, diʼ hous kai ephasken hē prophēteia ‟exolothreuthēsetai chrisma, kai krima ouk estin en autǭ, ” to akriton kai paranomon autōn diaballousa; houtō dē kai epi tēs thysias kai tēs spondēs symbebēkenai phēseis, orthōs men kai kata nomon pro tou pathous tou sōtēros epiteloumenēs dia tēn eiseti tote ta tōn hagiōn topōn ephorōsan dynamin, periairetheisēs de autika meta tēn autou teleian kai theoprepē thysian, hēn prosēnenken autos heauton hyper tōn hamartiōn hēmōn, autos ōn ho amnos tou theou, ho airōn tēn hamartian tou kosmou, hēs thysias pasin anthrōpois kata ta kaina mystēria tēs kainēs diathēkēs paradotheisēs ta tēs palaias perię̄rēto.

For just as long before, when the anointing had been destroyed and the lawful high priests in succession had ceased from the death of Hyrcanus, those who came after them in disorder and against the law seemed to be doing something but did not act according to the proper ordinances, which is why the prophecy said, “An anointing will be destroyed, and there is no judgment in it,” censuring their lawlessness and lack of judgment, so you will say it happened with the sacrifice and drink offering too. They were performed rightly and according to the law before the Savior’s passion, because of the power that was then still watching over the holy places; but they were taken away immediately after his perfect sacrifice, worthy of God, which he offered, himself for our sins, being himself the Lamb of God who takes away the sin of the world. When this sacrifice was handed on to all people according to the new mysteries of the new covenant, the things of the old had been taken away.

Dan 9:26 (quotation, high confidence) · Heb 9:14 (allusion, medium confidence) · Gal 1:4 (echo, medium confidence) · John 1:29 (quotation, high confidence)

Notes and citation

Summary: As the lawful priesthood ended with Hyrcanus, so the lawful sacrifice ended with Christ’s own sacrifice, handed on in the new covenant’s mysteries.

Notes on the original text

Digital text corrected (OCR accent error): τῆς παλαιὰς περιῄρητο. → τῆς παλαιᾶς περιῄρητο..

Topics: Eucharist, Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.118 (Dindorf 3:542–543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-118). (abbreviation not yet checked)

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8.2.119Dindorf 3:543

ὁμοῦ γὰρ τῷ πληροῦσθαι τὸ φάσκον λόγιον καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία τὰ τῆς παλαιὰς διαθήκης περιῄρητο. πότε δὲ τὰ τῆς διαθήκης τῆς καινῆς ἐδυναμοῦτο ἢ ὅτε ὁ σωτὴρ καὶ κύριος ἡμῶν μέλλων τελεῖν τὸ μέγα μυστήριον τῆς εἰς τὸν θάνατον αὑτοῦ παρόδου ᾗ νυκτὶ παρεδίδοτο, τὰ σύμβολα τῶν κατʼ αὐτὸν ἀπορρήτων τῆς καινῆς διαθήκης λόγων τοῖς αὑτοῦ παρεδίδου μαθηταῖς; ὁμοῦ γὰρ ταῦτʼ ἐτελεῖτο καὶ ἡ κατὰ Μωσέα παλαιὰ διαθήκη περιῄρητο, ὅπερ ἐδήλου τὸ καταπέτασμα τοῦ ναοῦ κατὰ τὸν αὐτὸν ῥηγνύμενον χρόνον.

homou gar tǭ plērousthai to phaskon logion kai dynamōsei diathēkēn pollois hebdomas mia ta tēs palaias diathēkēs perię̄rēto. pote de ta tēs diathēkēs tēs kainēs edynamouto ē hote ho sōtēr kai kyrios hēmōn mellōn telein to mega mystērion tēs eis ton thanaton hautou parodou hę̄ nykti paredidoto, ta symbola tōn katʼ auton aporrētōn tēs kainēs diathēkēs logōn tois hautou paredidou mathētais? homou gar tautʼ eteleito kai hē kata Mōsea palaia diathēkē perię̄rēto, hoper edēlou to katapetasma tou naou kata ton auton rhēgnymenon chronon.

For at the same time as the saying “And one week will make a covenant strong for many” was being fulfilled, the things of the old covenant were being taken away. And when was the new covenant made strong, if not when our Savior and Lord, about to accomplish the great mystery of his passage into death, on the night he was betrayed, handed on to his disciples the symbols of the secret words of the new covenant that concerned him? For these things were accomplished at the same time as the old covenant according to Moses was taken away, as the veil of the temple showed, torn at that same time.

Dan 9:27 (quotation, high confidence) · 1 Cor 11:23–25 (allusion, high confidence) · Matt 27:51 (allusion, high confidence)

Notes and citation

Summary: The new covenant was confirmed at the Last Supper, when the old was taken away, as the torn veil showed.

Notes on the original text

Digital text corrected (OCR accent error; OCR errors): ᾑ νυκτὶ → ᾗ νυκτὶ; τόν κατʼ αὐτὸν ἀπορτήτων → τῶν κατʼ αὐτὸν ἀπορρήτων.

Topics: Eucharist

Cite (SBL): Eusebius, Dem. ev. 8.2.119 (Dindorf 3:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-119). (abbreviation not yet checked)

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8.2.120Dindorf 3:543

ἀρθείσης γοῦν ἐξ ἐκείνου καὶ δυνάμει καὶ ἀληθείᾳ καταλυθείσης θυσίας καὶ σπονδῆς, αἱ μετὰ ταῦτα νομιζόμεναι αὐτόθι ἐπιτελεῖσθαι θυσίαι ἄσπονδοι καὶ ἀνίεροι ἐν βεβήλῳ τόπῳ καὶ ὑπὸ βεβήλων καὶ ἀνιέρων ἐπετελοῦντο.

artheisēs goun ex ekeinou kai dynamei kai alētheią katalytheisēs thysias kai spondēs, hai meta tauta nomizomenai autothi epiteleisthai thysiai aspondoi kai anieroi en bebēlǭ topǭ kai hypo bebēlōn kai anierōn epetelounto.

Since from then on sacrifice and drink offering had been taken away and abolished in power and in truth, the sacrifices that were afterwards supposed to be performed there were performed without libation and without holiness, in a profaned place and by profane and unholy men.

Notes and citation

Summary: Later sacrifices at the temple were profane and unholy.

Cite (SBL): Eusebius, Dem. ev. 8.2.120 (Dindorf 3:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-120). (abbreviation not yet checked)

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8.2.121Dindorf 3:543

δέχου δὲ καὶ τὰς περὶ τούτων Ἰωσήπου μαρτυρίας ‟κατὰ δὲ τὴν ἡμέραν τῆς πεντηκοστῆς νύκτωρ οἱ ἱερεῖς παρελθόντες εἰς τὸ ἱερὸν, ὥσπερ αὐτοῖς ἔθος ἦν, πρὸς τὰς λειτουργίας, πρῶτον μὲν κινήσεως ἔφασαν ἀντιλαμβάνεσθαι καὶ κτύπου, μετὰ δὲ ταῦτα φωνῆς ἀθρόας λεγούσης, μεταβαίνωμεν ἐντεῦθεν.” ταῦτα δὲ ἱστορεῖ μετὰ τὸ πάθος τοῦ σωτῆρος ἡμῶν γεγονέναι.

dechou de kai tas peri toutōn Iōsēpou martyrias ‟kata de tēn hēmeran tēs pentēkostēs nyktōr hoi hiereis parelthontes eis to hieron, hōsper autois ethos ēn, pros tas leitourgias, prōton men kinēseōs ephasan antilambanesthai kai ktypou, meta de tauta phōnēs athroas legousēs, metabainōmen enteuthen.” tauta de historei meta to pathos tou sōtēros hēmōn gegonenai.

Accept also Josephus’s testimonies about these things: “At the feast called Pentecost, the priests, entering the temple by night, as was their custom, for their ministrations, said that they perceived first a movement and a noise, and after that a voice of many, saying, ‘Let us depart from here.’” He relates that these things happened after our Savior’s passion.

Notes and citation

Summary: Josephus reports a voice in the temple at Pentecost saying, “Let us depart from here.”

Josephus, Jewish War 6.5.3 (6.299–300), where the event is placed shortly before the war with Rome.

Extrabiblical texts: Josephus, J.W. 6.5.3 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.121 (Dindorf 3:543; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-121). (abbreviation not yet checked)

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8.2.122Dindorf 3:543–544

καὶ πάλιν ὁ αὐτός φησι “Πιλάτον τὸν ἡγεμόνα (αὐτὸν δὴ ἐκεῖνον τὸν ἐπὶ τοῦ σωτῆρος ἡμῶν) τὰς Καίσαρος εἰκόνας νύκτωρ εἰς τὸ ἱερὸν, ὅπερ οὐκ ἦν θέμις, εἰσκομίσαι, Μεγίστην τε ταραχὴν θορύβου τε καὶ στάσεως ἐμβεβλῆσθαι τοῖς Ἰουδαίοις.”

kai palin ho autos phēsi “Pilaton ton hēgemona (auton dē ekeinon ton epi tou sōtēros hēmōn) tas Kaisaros eikonas nyktōr eis to hieron, hoper ouk ēn themis, eiskomisai, Megistēn te tarachēn thorybou te kai staseōs embeblēsthai tois Ioudaiois.”

And again the same author says that “Pilate the governor” (the very one under whom our Savior suffered) “brought Caesar’s images into the temple by night, which was not lawful, and threw the Jews into the greatest confusion of uproar and rebellion.”

Notes and citation

Summary: Josephus records Pilate bringing Caesar’s images into Jerusalem by night, causing uproar.

Compare Josephus, Jewish War 2.9.2 (2.169–174) and Antiquities 18.3.1, where the images are brought into the city, not the temple.

Notes on the original text

Digital text corrected (OCR accent error; OCR error): τᾶς Καίσαρος → τὰς Καίσαρος; εἰρ τὸ ἱερὸν → εἰς τὸ ἱερὸν.

Extrabiblical texts: Josephus, J.W. 2.9.2 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.122 (Dindorf 3:543–544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-122). (abbreviation not yet checked)

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8.2.123Dindorf 3:544

Αὐτὰ δὴ ταῦτα καὶ ὁ Φίλων συμμαρτυρεῖ, τὰς σημαίας φάσκων τὰς βασιλικὰς τὸν Πιλάτον νύκτωρ ἐν τῷ ἱερῷ ἀναθεῖναι, ἀρχήν τε στάσεων καὶ συμφορῶν ἐπαλλήλων ἐξ ἐκείνου τοῖς Ἰουδαίοις συμπεσεῖν.

Auta dē tauta kai ho Philōn symmartyrei, tas sēmaias phaskōn tas basilikas ton Pilaton nyktōr en tǭ hierǭ anatheinai, archēn te staseōn kai symphorōn epallēlōn ex ekeinou tois Ioudaiois sympesein.

Philo too bears witness to these same things, saying that Pilate set up the imperial standards in the temple by night, and that from then on the beginning of revolts and of one disaster after another befell the Jews.

Notes and citation

Summary: Philo likewise says Pilate set up imperial standards and began the Jews’ troubles.

Compare Philo, Embassy to Gaius 299–305, where the object is gilded shields set up in Herod’s palace; Eusebius’s account differs.

Notes on the original text

Digital text corrected (OCR error; OCR error (doubled letter)): ἀρκήν → ἀρχήν; συμπεεσεῖν → συμπεσεῖν.

Extrabiblical texts: Philo, Legat. 299-305 (Philo of Alexandria (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.123 (Dindorf 3:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-123). (abbreviation not yet checked)

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8.2.124Dindorf 3:544

Οὐ διέλιπον οὖν ἔκτοτε τὸ πᾶν ἔθνος καί τὴν μητρόπολιν αὐτῶν παντοίων κακῶν ἐπαναστάσεις ἕως τοῦ ὑστάτου κατʼ αὐτῶν πολέμου καὶ τῆς ἐσχάτης πολιορκίας, καθʼ ἤν παντοίοις ἀφανισμοῖς λιμοῦ τε καὶ λοιμοῦ καὶ μαχαίρας καταποντισμοῦ δίκην τοῦ κατʼ αὐτῶν ὀλέθρου συρρεύσαντος, πάντες οὑ κατασυστάντες τοῦ σωτῆρος ἡμῶν ἡβηδὰν ἐξεκόπησαν· ὅτε καὶ τὸ βδέλυγμα τῆς ἐρημώσεως ἐπὶ τὸ ἱερὸν ἔστη, ὃ καὶ εἰς δεῦρο διέμειεἰκὸς ὁσημέραι ἐπὶ τὸ χεῖρον ἐρημίας ἐλαῦνον.

Ou dielipon oun ektote to pan ethnos kai tēn mētropolin autōn pantoiōn kakōn epanastaseis heōs tou hystatou katʼ autōn polemou kai tēs eschatēs poliorkias, kathʼ ēn pantoiois aphanismois limou te kai loimou kai machairas katapontismou dikēn tou katʼ autōn olethrou syrreusantos, pantes hou katasystantes tou sōtēros hēmōn hēbēdan exekopēsan; hote kai to bdelygma tēs erēmōseōs epi to hieron estē, ho kai eis deuro diemeieikos hosēmerai epi to cheiron erēmias elaunon.

From that time, then, uprisings of every kind of evil never ceased to assail the whole nation and their capital city until the last war against them and the final siege, in which, the destruction against them pouring in like a flood with every kind of devastation, by famine and pestilence and sword, all who had conspired against our Savior were cut off, one and all. Then too the abomination of desolation stood upon the temple, which has remained until now, advancing day by day to greater desolation.

Dan 9:26–27 (allusion, high confidence) · Matt 24:15 (allusion, medium confidence)

Notes and citation

Summary: Troubles continued until the final siege, when those who conspired against Christ perished and the abomination of desolation stood in the temple.

Eusebius’s interpretation of the fall of Jerusalem is translated as written. The digital text reads διέμειεἰκὸς (run together from διέμεινε and εἰκὸς); translated by sense.

Notes on the original text

Digital text corrected (OCR breathing errors; OCR error): ἐρημώσενς → ἐρημώσεως; ἠμῶν ἠβηδὰν → ἡμῶν ἡβηδὰν.

Cite (SBL): Eusebius, Dem. ev. 8.2.124 (Dindorf 3:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-124). (abbreviation not yet checked)

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8.2.125Dindorf 3:544

Εἰκὸς δὲ καὶ ἑπιτείνειν αὐτὸ μέχρι τῆς τοῦ βίου συντελείας, Κατὰ τὸν ὑπὸ τὴς προφητείας ἀποφανθέντα ὅρον, φήσαντα “καὶ ἕως συντελείας καιροῦ συντέλεια δοθήσεται ἐπὶ τὴν ἐρήμωσιν.”

Eikos de kai hepiteinein auto mechri tēs tou biou synteleias, Kata ton hypo tēs prophēteias apophanthenta horon, phēsanta “kai heōs synteleias kairou synteleia dothēsetai epi tēn erēmōsin.”

And it is likely to continue until the consummation of the age, according to the limit stated by the prophecy, which said, “And until the consummation of time a consummation will be given upon the desolation.”

Dan 9:27 (quotation, high confidence)

Notes and citation

Summary: The desolation will likely last until the end of the age, as Daniel says.

Notes on the original text

Digital text corrected (OCR error): μέκρι → μέχρι; ἀποξανθέντα → ἀποφανθέντα.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 8.2.125 (Dindorf 3:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-125). (abbreviation not yet checked)

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8.2.126Dindorf 3:544

ἥντινα φωνὴν γίσατο εἰπὼν “ὅταν δὲ ἴδητε τὸ βδέλυγμα τὴς ἐρημώσεως τὸ ῥηθέν διὰ Δανιὴλ τοῦ προφήτου ἑστὼς ἐν τόπῳ ἀγίῳ, τότε γινώσκετε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς. ”

hēntina phōnēn gisato eipōn “hotan de idēte to bdelygma tēs erēmōseōs to rhēthen dia Daniēl tou prophētou hestōs en topǭ agiǭ, tote ginōskete hoti ēngiken hē erēmōsis autēs. ”

Our Savior confirmed this saying when he said, “When you see the abomination of desolation, spoken of through Daniel the prophet, standing in the holy place, then know that its desolation has drawn near.”

Matt 24:15 (quotation, high confidence) · Luke 21:20 (quotation, high confidence) · Dan 9:27 (allusion, high confidence)

Notes and citation

Summary: Christ confirmed Daniel’s prophecy of the abomination of desolation.

The quotation combines Matthew 24:15 with Luke 21:20. The verb γίσατο is damaged in the digital text; translated by sense (“confirmed” or “sealed”).

Notes on the original text

Digital text corrected (OCR error): υινώσκεετε → γινώσκετε.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 8.2.126 (Dindorf 3:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-126). (abbreviation not yet checked)

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8.2.127Dindorf 3:544–545

Εἰ δὲ δυσπίστως πρὸς ταῦτα ἔχοιεν οἱ ἐκ περιτομῆς, ἐλεγκτέον αὐτοὺς μὴ μόνον ἀναιδῶς πρὸς τὰ ἀληθῆ καὶ ἐναργῆ ἱσταμένους, ἀλλὰ καὶ τὰς προρρήσεις ὡς ψευδεῖς, τὸ ὅσον ἐπʼ αὐτοῖς, διαβάλλοντας, εἴ γε αἱ μὲν εἰς ἑβδομήκοντα ἑβδομάδας ἐτῶν τὸν πάντα περιορίζουσι χρόνον, τὰ ἐν τῷ μεταξὺ συμβησόμενα θεσπίζουσαι, αἶ δὲ σχεδὸν ἤδη χιλιο- στοῦ ἔτους ἀπὸ τῆς προφητείας καὶ εἰς ἡμάς ἐλαύνοντος οὐδὲν τῶν γεγραμμένων γεγονὸς ἐπιδείκνυνται, καίτοι ἐξολοθρευθέντος αὐτῶν τοῦ χρίσματος, κατὰ τὴν θείαν πρόρρησιν, καὶ τοῦ ἁγιάσματος αὐτῶν, τῶν, καὶ τῶν πρὶν οἰκητόρων διαφθαρέντων καὶ ἐκκοπέντων ἐν κατακλυσμῷ πολέμου συντετμημένου ἀφανισμοῖς, καὶ τοῦ γε πάντων παραδοξοτάτου εἰσέτι νῦν αὐτόθι ὁρωμένου, λέγω δὴ τοῦ βδελύγματος τῆς ἐρημώσεως εἰς δεῦρο ἑστῶτος ἐν τῷ πρὶν ἁγίῳ τόπῳ, περὶ οὗ καὶ ὁ σωτὴρ καὶ κύριος ἡμῶν τὰς ἐκτεθείσας προήκατο φωνάς.

Ei de dyspistōs pros tauta echoien hoi ek peritomēs, elenkteon autous mē monon anaidōs pros ta alēthē kai enargē histamenous, alla kai tas prorrēseis hōs pseudeis, to hoson epʼ autois, diaballontas, ei ge hai men eis hebdomēkonta hebdomadas etōn ton panta periorizousi chronon, ta en tǭ metaxy symbēsomena thespizousai, ai de schedon ēdē chilio- stou etous apo tēs prophēteias kai eis hēmas elaunontos ouden tōn gegrammenōn gegonos epideiknyntai, kaitoi exolothreuthentos autōn tou chrismatos, kata tēn theian prorrēsin, kai tou hagiasmatos autōn, tōn, kai tōn prin oikētorōn diaphtharentōn kai ekkopentōn en kataklysmǭ polemou syntetmēmenou aphanismois, kai tou ge pantōn paradoxotatou eiseti nyn autothi horōmenou, legō dē tou bdelygmatos tēs erēmōseōs eis deuro hestōtos en tǭ prin hagiǭ topǭ, peri hou kai ho sōtēr kai kyrios hēmōn tas ektetheisas proēkato phōnas.

But if those of the circumcision are unbelieving toward these things, they must be refuted, not only as standing shamelessly against what is true and evident, but also as slandering the predictions as false, so far as lies in them. For the prophecies limit the whole time to seventy weeks of years and foretell what will happen in between; yet those of the circumcision, though almost a thousand years have now passed from the prophecy down to us, show none of what is written as having happened. And this although their anointing has been destroyed according to the divine prediction, and their sanctuary too, and its former inhabitants destroyed and cut off in the flood of a war cut short by desolations, and though the most astonishing thing of all is still to be seen there now, I mean the abomination of desolation standing until today in the once holy place, about which our Savior and Lord uttered the words set out above.

Dan 9:26–27 (allusion, high confidence)

Notes and citation

Summary: Those of the circumcision who reject this interpretation make the prophecy false, though its fulfilment is visible, including the desolation of the holy place.

Eusebius’s polemic against Jewish interpretation is translated as written. The text repeats τῶν; translated by sense.

Notes on the original text

Digital text corrected (OCR error; repeated syllable): ἔκκοιεν → ἔχοιεν; ἐλευκτέον → ἐλεγκτέον; ἀλ ἀληθῆ → ἀληθῆ; τὸς προρρήσεις → τὰς προρρήσεις.

Cite (SBL): Eusebius, Dem. ev. 8.2.127 (Dindorf 3:544–545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-127). (abbreviation not yet checked)

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8.2.128Dindorf 3:545

ὧν σαφῶς ὑπʼ ὀφθαλμοῖς ὁρωμένων ἡμῖν εἰσέτι νῦν θαυμάσαι ἔστι τοὺς ἐκ περιτομῆς οὐχ οὕτως ἀντιβλέπειν τοῖς ἐναργέσι τολμῶντας, ὅσον ἀβλεπτοῦντας καὶ τὴν διάνοιαν ἐσκοτωμένους πρὸς τὸ μὴ ὁρᾶν τὰ οὕτω σαφῆ καὶ ἐναργῆ τῶν θείων γραφῶν ἀποτελέσματα.

hōn saphōs hypʼ ophthalmois horōmenōn hēmin eiseti nyn thaumasai esti tous ek peritomēs ouch houtōs antiblepein tois enargesi tolmōntas, hoson ableptountas kai tēn dianoian eskotōmenous pros to mē horan ta houtō saphē kai enargē tōn theiōn graphōn apotelesmata.

Since these things are still seen plainly before our eyes today, one may marvel that those of the circumcision do not so much dare to look away from what is evident as they are blind and darkened in mind, so that they do not see such clear and evident fulfilments of the divine Scriptures.

Eph 4:18 (echo, medium confidence)

Notes and citation

Summary: Those who reject the evident fulfilment are blinded in mind.

Polemical passage, translated as written.

Cite (SBL): Eusebius, Dem. ev. 8.2.128 (Dindorf 3:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-128). (abbreviation not yet checked)

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8.2.129Dindorf 3:545

ὃ καὶ πεπόνθασι κατὰ τὴν εἰς αὐτοὺς πληρωθεῖσαν κἀν τούτῳ τοῦ Ἡσαΐου φωνὴν, διʼ ἦς ἐθέσπισεν αὐτοῖς εἰπὼν ‟ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὑτῶν βαρέως ἤκουσαν, καὶ τοὶς ὀφθαλμοὺς αὑτῶν ἐκάμμυσαν, μήποτε ἴδωσι τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσι, καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς.”

ho kai peponthasi kata tēn eis autous plērōtheisan kan toutǭ tou Hēsaïou phōnēn, diʼ ēs ethespisen autois eipōn ‟akoę̄ akousete, kai ou mē synēte, kai blepontes blepsete, kai ou mē idēte. epachynthē gar hē kardia tou laou toutou, kai tois ōsin hautōn bareōs ēkousan, kai tois ophthalmous hautōn ekammysan, mēpote idōsi tois ophthalmois, kai tois ōsin akousōsi, kai tę̄ kardią synōsi, kai epistrepsōsi, kai iasōmai autous.”

This has happened to them according to the saying of Isaiah, fulfilled in them in this too, in which he foretold to them, saying: “You will hear with your hearing and will not understand, and seeing you will see and will not perceive. For the heart of this people has grown fat, and with their ears they heard heavily, and their eyes they have closed, lest they see with their eyes and hear with their ears and understand with their heart and turn, and I heal them.”

Isa 6:9–10 (quotation, high confidence) · Matt 13:14–15 (allusion, medium confidence)

Notes and citation

Summary: Isaiah’s prophecy of hardened hearts is fulfilled in them.

Notes on the original text

Digital text corrected (OCR error): ἀφθαλμοῖς → ὀφθαλμοῖς.

Cite (SBL): Eusebius, Dem. ev. 8.2.129 (Dindorf 3:545; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-129). (abbreviation not yet checked)

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8.2.130Dindorf 3:545–546

Ἀλλʼ ἐπεὶ καὶ περὶ τῶν πεπιστευκότων ἐθνῶν εἰς τὸν Χριστὸν τοῦ θεοῦ πάλαι πρότερον εἴρητο ‟οἷς ούκ άνηγγέλη περϊ α ντον, όψονται, καϊ οϊ ουκ άκη- κόασι, συνήσουσιν" τη αυτόν χάριτι καϊ τη τον πέμ- ψαντος αυτόν πατέρος, ημεΐς τε κατά τό δυνατόν τά φανέντα εις τους τόπους είρήκαμεν, καϊ τά τω προ ημών Ἀφρικανώ εύγνωμόνως δόξαντα παρεθηκαμεν έχόμενα καϊ αυτά ακριβείας, όθεν καϊ αύτοΐς ως κα~ λώς έχουΰι χρηστέον. Από τον Μιχαία.

Allʼ epei kai peri tōn pepisteukotōn ethnōn eis ton Christon tou theou palai proteron eirēto ‟hois ouk anēngelē perï a nton, opsontai, kaï oï ouk akē- koasi, synēsousin" tē auton chariti kaï tē ton pem- psantos auton pateros, ēmeïs te kata to dynaton ta phanenta eis tous topous eirēkamen, kaï ta tō pro ēmōn Aphrikanō eugnōmonōs doxanta parethēkamen echomena kaï auta akribeias, othen kaï autoïs ōs ka~ lōs echouÿi chrēsteon. Apo ton Michaia.

But since it was also said long before concerning the nations that have believed in the Christ of God, “Those to whom nothing was announced about him will see, and those who have not heard will understand,” we, by his grace and that of the Father who sent him, have said as far as we could what appeared to us about these passages, and we have gratefully set out the view of Africanus who came before us, which itself also holds to accuracy, so that it too may be used as being sound. From Micah.

Isa 52:15 (quotation, high confidence) · Rom 15:21 (allusion, medium confidence)

Notes and citation

Summary: Since the nations were promised understanding, Eusebius has given his own and Africanus’s explanations; next comes Micah.

The digital text of this section is badly damaged; translated by sense. “From Micah” is the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 8.2.130 (Dindorf 3:545–546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-2-130). (abbreviation not yet checked)

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preface 8, chapter 3

8.3.1Dindorf 3:546

“Ἀκούσατε λαοὶ πάντες, καϊ προσεχέτω ή γη, καϊ πάντες οι έν αύτη, καϊ εοται κύριος έν ύμΐν εις μαρτύρων, κύριος έξ οΐκου άγιου αύτού, διότι Ιδού κύριος κύριος έκπορεύεται έκ τού τόπου αύτού, καϊ καταβήσεται, καϊ έπιβήοεται έπϊ τά ύψη τής γης. καϊ σαλευθήσονται τά όρη ύποκάτωθεν αύτού, καϊ αί κοιλάδες τακήσονται ως κηρός από προσώπου πυρὸς καὶ ως ύδωρ καταφερόμενον έν καταβάσει. δι άσέβειαν !Ιακώβ πάντα ταύτα καϊ δι άμαρτίαν οΐκου Ἰσραήλ”

“Akousate laoi pantes, kaï prosechetō ē gē, kaï pantes oi en autē, kaï eotai kyrios en ymïn eis martyrōn, kyrios ex oïkou agiou autou, dioti Idou kyrios kyrios ekporeuetai ek tou topou autou, kaï katabēsetai, kaï epibēoetai epï ta ypsē tēs gēs. kaï saleuthēsontai ta orē ypokatōthen autou, kaï ai koilades takēsontai ōs kēros apo prosōpou pyros kai ōs ydōr katapheromenon en katabasei. di asebeian !Iakōb panta tauta kaï di amartian oïkou Israēl”

“Hear, all you peoples, and let the earth give heed, and all who are in it; and the Lord will be among you as a witness, the Lord from his holy house. For behold, the Lord, the Lord, goes out from his place, and will come down and tread upon the heights of the earth. And the mountains will be shaken beneath him, and the valleys will melt like wax before the fire, and like water rushing down a slope. All this is for the impiety of Jacob and for the sin of the house of Israel.”

Mic 1:2–5 (quotation, high confidence)

Notes and citation

Summary: Micah 1:2–5: the Lord comes down from his place, and the mountains shake because of Israel’s sin.

The digital text of this section is badly damaged (Greek without accents); translated by sense.

Cite (SBL): Eusebius, Dem. ev. 8.3.1 (Dindorf 3:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-1). (abbreviation not yet checked)

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8.3.2Dindorf 3:546

Είτα μεθ" έτερα πλείστα μεταξύ έπισυνάπτει λέγων "ακούσατε δή ταύτα οί ηγούμενοι οΐκου Ἰακώβ καὶ οί κατάλοιποι οἴκου Ἰσραήλ, οἱ βδελυσσόμενοι κρίμα καὶ πάντα τά ὀρθὰ διαστρέφοντες, οι οίκοδο- μούντες Σιών έν αΐμασι καϊ 'ίερονσαλημ έν άδικίαις.

Eita meth" etera pleista metaxy episynaptei legōn "akousate dē tauta oi ēgoumenoi oïkou Iakōb kai oi kataloipoi oikou Israēl, hoi bdelyssomenoi krima kai panta ta ortha diastrephontes, oi oikodo- mountes Siōn en aïmasi kaï 'ieronsalēm en adikiais.

Then, after very much else in between, he continues, saying: “Hear these things, you leaders of the house of Jacob and you remnant of the house of Israel, who abhor judgment and pervert everything that is right, who build Zion with blood and Jerusalem with injustice.

Mic 3:9–10 (quotation, high confidence)

Notes and citation

Summary: Micah 3:9–10: the rulers who pervert justice and build Zion with blood.

The digital text of this section is damaged; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 8.3.2 (Dindorf 3:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-2). (abbreviation not yet checked)

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8.3.3Dindorf 3:546–547

οί ηγούμενοι αυτής μετά δώρων έκρινον, καὶ οἰ ιερείς αύ της μετά μισθού άπεκρίνοντο, καϊ οι προφήται αυτής μετά αργυρίου έμαντεύοντο, καὶ έπὶ τον κύριον έπανεπαύοντο λέγοντες, ούχϊ κύριος έν ήμΐν έστίν; ού μή έπέλθη έφ" ημάς κακά. διά τούτο δι ὑμᾶς Σιῶν ὡς ἀγρὸς ἀροτριαθήσεται, καὶ Ἱερουσαλὴμ ὡς ὀπωροφυλάκιον ἔσται, καὶ τὸ ὄρος τοῦ οἴκου εἰς ἄλσος δρυμοῦ.

oi ēgoumenoi autēs meta dōrōn ekrinon, kai oi iereis au tēs meta misthou apekrinonto, kaï oi prophētai autēs meta argyriou emanteuonto, kai epi ton kyrion epanepauonto legontes, ouchï kyrios en ēmïn estin? ou mē epelthē eph" ēmas kaka. dia touto di hymas Siōn hōs agros arotriathēsetai, kai Hierousalēm hōs opōrophylakion estai, kai to oros tou oikou eis alsos drymou.

Her leaders judged for bribes, and her priests gave answers for pay, and her prophets divined for silver; and they leaned upon the Lord, saying, Is not the Lord among us? No evil will come upon us. Therefore because of you Zion will be ploughed like a field, and Jerusalem will be like a hut for guarding fruit, and the mountain of the house a thicket of the forest.

Mic 3:11–12 (quotation, high confidence)

Notes and citation

Summary: Micah 3:11–12: because of corrupt rulers, priests, and prophets, Zion will be ploughed like a field.

Cite (SBL): Eusebius, Dem. ev. 8.3.3 (Dindorf 3:546–547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-3). (abbreviation not yet checked)

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8.3.4Dindorf 3:547

καὶ ἔσται ἐπʼ ἐσχάτων τῶν ἡμερῶν ἐμφανὲς τὸ ὅρος κυρίου, ἕτοιμον ἐπὶ τὰς κορυφὰς τῶν ὀρέων, καὶ μετεωρισθήσεται ὑπεράνω τῶν βουνῶν, καὶ σπεύσουσιν ἐπʼ αὐτὸ λαοὶ, καὶ πορεύσονται ἔθνη πολλὰ, καὶ ἐροῦσι, δεῦτε καὶ ἀναβῶμεν εἰς τὸ ὄρος κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ἰακὼβ, καὶ δείξουσιν ἡμῖν τὴν ὁδὸν καὶ πορευσόμεθα ἐν ταῖς τρίβοις αὐτοῦ. ἐκ γὰρ Σιῶν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλὴμ, καὶ κρινεῖ ἀνὰ μέσον πολλῶν ἐθνῶν, καὶ ἐλέγξει ἔθνη ἰσχυρὰ ἕως εἰς γῆν μακράν.

kai estai epʼ eschatōn tōn hēmerōn emphanes to horos kyriou, hetoimon epi tas koryphas tōn oreōn, kai meteōristhēsetai hyperanō tōn bounōn, kai speusousin epʼ auto laoi, kai poreusontai ethnē polla, kai erousi, deute kai anabōmen eis to oros kyriou kai eis ton oikon tou theou Iakōb, kai deixousin hēmin tēn hodon kai poreusometha en tais tribois autou. ek gar Siōn exeleusetai nomos, kai logos kyriou ex Hierousalēm, kai krinei ana meson pollōn ethnōn, kai elenxei ethnē ischyra heōs eis gēn makran.

And in the last days the mountain of the Lord will be manifest, established on the tops of the mountains, and it will be lifted up above the hills, and peoples will hasten to it, and many nations will go and say, Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and they will show us his way, and we will walk in his paths. For out of Zion will go forth the law, and the word of the Lord from Jerusalem; and he will judge between many nations and will reprove strong nations as far as a distant land.

Mic 4:1–3 (quotation, high confidence) · Isa 2:2–4 (allusion, medium confidence)

Notes and citation

Summary: Micah 4:1–3: in the last days the nations will come to the Lord’s mountain, and the law will go out from Zion.

Topics: Eschatology

Cite (SBL): Eusebius, Dem. ev. 8.3.4 (Dindorf 3:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-4). (abbreviation not yet checked)

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8.3.5Dindorf 3:547

καὶ συγκόψουσι τὰς μαχαίρας αὑτῶν εἰς ἄροτρα καὶ τὰ δόρατα αὑτῶν εἰς δρέπανα, καὶ οὐ λήψεται ἔτι ἔθνος ἐπʼ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν, καὶ ἀναπαύσεται ἕκαστος ὑποκάτω τῆς ἀμπέλου αὑτοῦ καὶ ὑποκάτω συκῆς αὑτοῦ, καὶ οὐκ ἔσται ὁ ἐκφοβῶν αὐτοὺς, ὅτι τὸ στόμα κυρίου παντοκράτορος ἐλάλησε ταῦτα.”

kai synkopsousi tas machairas hautōn eis arotra kai ta dorata hautōn eis drepana, kai ou lēpsetai eti ethnos epʼ ethnos machairan, kai ou mē mathōsin eti polemein, kai anapausetai hekastos hypokatō tēs ampelou hautou kai hypokatō sykēs hautou, kai ouk estai ho ekphobōn autous, hoti to stoma kyriou pantokratoros elalēse tauta.”

And they will beat their swords into ploughs and their spears into sickles, and nation will no longer take up sword against nation, and they will no longer learn to make war; and each will rest under his vine and under his fig tree, and there will be none to make them afraid, for the mouth of the Lord Almighty has spoken these things.”

Mic 4:3–4 (quotation, high confidence)

Notes and citation

Summary: Micah 4:3–4: swords into ploughs, and every man at rest under his vine and fig tree.

Cite (SBL): Eusebius, Dem. ev. 8.3.5 (Dindorf 3:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-5). (abbreviation not yet checked)

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8.3.6Dindorf 3:547

Ἤδη καὶ πρότερον ταῦτα ἡμῖν εἰς τοὺς τόπους τεθεώρηται. δέδεικται δὲ ὅπως οὐδʼ ἄλλοτέ ποτε ἢ ἀπὸ τῶν χρόνων τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ εἰς ἀνθρώπους ἐπιφανείας τὰ πάλαι σεμνὰ τῶν Ἰουδαίων, ὅρη Σιῶν ἐπικαλούμενα καὶ Ἱερουσαλὴμ, τά τε ἐπὶ τούτων οἰκοδομήματα, ὁ νεὼς δηλαδὴ καὶ τὸ ἅγιον τῶν ἁγίων καὶ τὸ θυσιαστήριον καὶ ὅσα ἄλλα αὐτόθι εἰς τιμὴν ἀνέκειτο τοῦ θεοῦ ἐκ μέσου ἀρθέντα σεσάλευται, ἀκολούθως τῷ λόγῳ φήσαντι ‟ἰδοὺ κύριος κύριος ἐκπορεύεται ἐκ τοῦ τόπου αὐτοῦ, καὶ καταβήσεται ἐπὶ τὰ ὕψη τῆς γῆς, καὶ σαλευθήσονται τὰ ὄρη ὑποκάτωθεν αὐτοῦ.”

Ēdē kai proteron tauta hēmin eis tous topous tetheōrētai. dedeiktai de hopōs oudʼ allote pote ē apo tōn chronōn tou sōtēros hēmōn Iēsou Christou eis anthrōpous epiphaneias ta palai semna tōn Ioudaiōn, horē Siōn epikaloumena kai Hierousalēm, ta te epi toutōn oikodomēmata, ho neōs dēladē kai to hagion tōn hagiōn kai to thysiastērion kai hosa alla autothi eis timēn anekeito tou theou ek mesou arthenta sesaleutai, akolouthōs tǭ logǭ phēsanti ‟idou kyrios kyrios ekporeuetai ek tou topou autou, kai katabēsetai epi ta hypsē tēs gēs, kai saleuthēsontai ta orē hypokatōthen autou.”

These passages have been examined by us before as well. It has been shown that at no other time than from the times of the appearing of our Savior Jesus Christ to human beings have the once venerable places of the Jews, called the mountains of Zion and Jerusalem, and the buildings on them, namely the temple, the holy of holies, the altar, and whatever else was set up there in honour of God, been taken out of the way and shaken, in keeping with the word that said, “Behold, the Lord, the Lord, goes out from his place, and will come down upon the heights of the earth, and the mountains will be shaken beneath him.”

Mic 1:3–4 (quotation, high confidence)

Notes and citation

Summary: Since Christ’s appearing, Zion, Jerusalem, and the temple have been shaken and removed, as Micah foretold.

Cite (SBL): Eusebius, Dem. ev. 8.3.6 (Dindorf 3:547; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-6). (abbreviation not yet checked)

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8.3.7Dindorf 3:547–548

ὧν σαλευθέντων τῶν ἐκ περιτομῆς αἱ ψυχαὶ, κοιλάδες ὀνομαζόμεναι διὰ τὸ ταπεινὸν αὐτῶν παραθέσει τῶν παλαιῶν ὑψωμάτων, τὸν τῶν προειρημένων ἀφανισμὸν ἀπολοφυρόμεναι, ὡς κηρὸς ἀπὸ προσώπου πυρὸς ἐκτακήσονται, καὶ ὡς ὕδωρ καταφερόμενον ἐν καταβάσει, διὰ τὸ πλῆθος τῶν ἐν αὐταῖς ἀπὸ τῶν κρειττόνων ἐπὶ τὰ χείρω καταπιπτόντων ὁσημέραι.

hōn saleuthentōn tōn ek peritomēs hai psychai, koilades onomazomenai dia to tapeinon autōn parathesei tōn palaiōn hypsōmatōn, ton tōn proeirēmenōn aphanismon apolophyromenai, hōs kēros apo prosōpou pyros ektakēsontai, kai hōs hydōr katapheromenon en katabasei, dia to plēthos tōn en autais apo tōn kreittonōn epi ta cheirō katapiptontōn hosēmerai.

When these were shaken, the souls of those of the circumcision, called valleys because of their lowliness compared with their former heights, lamenting the destruction of the places mentioned, will melt like wax before the fire and like water rushing down a slope, because of the multitude among them who daily fall from better things to worse.

Mic 1:4 (allusion, high confidence)

Notes and citation

Summary: The “valleys” are the souls of the circumcision, which melt in grief at the ruin of their holy places.

Eusebius’s allegorical and polemical reading is translated as written.

Notes on the original text

Digital text corrected (OCR error): τὸν τόν προειρημένων → τὸν τῶν προειρημένων.

Cite (SBL): Eusebius, Dem. ev. 8.3.7 (Dindorf 3:547–548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-7). (abbreviation not yet checked)

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8.3.8Dindorf 3:548

πάντα δὲ ταῦτά φησιν ἔσεσθαι διʼ ἀσέβειαν οἴκου Ἰακὼβ καὶ διʼ ἁμαρτίαν οἴκου Ἰσραήλ. τίς δʼ ἦν ἡ ἀσέβεια καὶ ἡ ἁμαρτία προιὼν ἐξῆς ἐπιλέγει οἶ βδελυσσόμενοι κρίμα καὶ πάντα τὰ ὀρθὰ διαστρέφοντες, οἶ οἰκοδομοῦντες Σιῶν ἐν αἵμασιν καὶ Ἱερουσαλὴμ ἐν ἀδικίαις, ἐν οἶς αἵμασι κἀκεῖνο ἦν τὸ τῶν ὑστάτων κακῶν παραίτιον αὐτοῖς γενόμενον, ἐφʼ ᾧ τὴν ἀσεβῆ φωνὴν εἰς ἑαυτοὺς ἐπεσπάσαντο φήσαντες τὸ αἷμα αὐτοῦ ἐφʼ ἡμὰς καὶ ἐπὶ τὰ τέκνα ἡμῶν.

panta de tauta phēsin esesthai diʼ asebeian oikou Iakōb kai diʼ hamartian oikou Israēl. tis dʼ ēn hē asebeia kai hē hamartia proiōn exēs epilegei oi bdelyssomenoi krima kai panta ta ortha diastrephontes, oi oikodomountes Siōn en haimasin kai Hierousalēm en adikiais, en ois haimasi kakeino ēn to tōn hystatōn kakōn paraition autois genomenon, ephʼ hǭ tēn asebē phōnēn eis heautous epespasanto phēsantes to haima autou ephʼ hēmas kai epi ta tekna hēmōn.

He says that all these things will happen because of the impiety of the house of Jacob and because of the sin of the house of Israel. What the impiety and the sin were he adds as he goes on: “who abhor judgment and pervert everything that is right, who build Zion with blood and Jerusalem with injustice.” Among these deeds of blood was that which became for them the cause of their final evils, for which they drew down on themselves the impious cry, saying, “His blood be on us and on our children.”

Mic 1:5 (allusion, high confidence) · Mic 3:9–10 (quotation, high confidence) · Matt 27:25 (quotation, high confidence)

Notes and citation

Summary: The sin that brought ruin was building Zion with blood, above all the cry “His blood be on us and on our children.”

Eusebius’s reading of Matthew 27:25 is translated as written.

Notes on the original text

Digital text corrected (OCR error): ἐν ἐδικίαις → ἐν ἀδικίαις.

Cite (SBL): Eusebius, Dem. ev. 8.3.8 (Dindorf 3:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-8). (abbreviation not yet checked)

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8.3.9Dindorf 3:548

διὰ γοῦν φησὶν αὐτὰ ταῦτα ‟ ὡς ἀγρὸς Σιῶν ἀροτριαθήσεται, καὶ Ἱερουσαλὴμ ὡς ὀπωροφυλάκιον ἔσται, ἅπερ οὐδʼ ἄλλοτε πώποτε ἢ μετὰ τὰ κατὰ τοῦ σωτῆρος ἡμῶν τετολμημένα ἀληθῆ τὴν ἔκβασιν εἴληχεν.

dia goun phēsin auta tauta ‟ hōs agros Siōn arotriathēsetai, kai Hierousalēm hōs opōrophylakion estai, haper oudʼ allote pōpote ē meta ta kata tou sōtēros hēmōn tetolmēmena alēthē tēn ekbasin eilēchen.

Because of these very things, then, he says, “Zion will be ploughed like a field, and Jerusalem will be like a hut for guarding fruit,” which never at any other time received its true fulfilment than after what was dared against our Savior.

Mic 3:12 (quotation, high confidence)

Notes and citation

Summary: The ploughing of Zion was fulfilled only after the crime against Christ.

The digital text reads διὰ γοῦν; a word such as ταῦτα or τοῦτο appears to be missing; translated by sense.

Cite (SBL): Eusebius, Dem. ev. 8.3.9 (Dindorf 3:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-9). (abbreviation not yet checked)

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8.3.10Dindorf 3:548–549

ἐξ ἐκείνου γάρ τοι καὶ εἰς δεῦρο ἐσχάτης ἐρημίας καταλαβούσης τοὺς τόπους, τὸ μὲν πρὶν διαβόητον αὐτῶν Σιῶν ὄρος, ἀντὶ τῆς πάλαι ἐν αὐτῷ μελέτης καὶ ἀσκήσεως τῶν προφητικῶν καὶ θείων λόγων, ὧν παῖδες τὸ πρὶν Ἑβραίων καὶ θεοφιλεῖς προφῆται ἱερεῖς τε καὶ διδάσκαλοι τοῦ παντὸς ἔθνους ἐν αὐτῇ διὰ σπουδῆς ἐποιοῦντο, διὰ Ῥωμαίων ἀνδρῶν κατʼ οὐδὲν τῆς λοιπῆς διαφέρουσα χώρας γεωργεῖται, ὡς καὶ ἡμᾶς αὐτοὺς ὀφθαλμοῖς παραλαβεῖν βουσὶν ἀρούμενον καὶ κατασπειρόμενον τὸν τόπον· ἡ δὲ Ἱερουσαλὴμ αὐτὴ ὡς ὀπωροφυλάκιον τῆς ἐν αὐτῇ παλαιᾶς ὀπώρας διαφθαρείσης γέγονε, μᾶλλον δὲ εἰς λιθολογίαν, κατὰ τὴν Ἑβραικὴν ἀνάγνωσιν.

ex ekeinou gar toi kai eis deuro eschatēs erēmias katalabousēs tous topous, to men prin diaboēton autōn Siōn oros, anti tēs palai en autǭ meletēs kai askēseōs tōn prophētikōn kai theiōn logōn, hōn paides to prin Hebraiōn kai theophileis prophētai hiereis te kai didaskaloi tou pantos ethnous en autę̄ dia spoudēs epoiounto, dia Rhōmaiōn andrōn katʼ ouden tēs loipēs diapherousa chōras geōrgeitai, hōs kai hēmas autous ophthalmois paralabein bousin aroumenon kai kataspeiromenon ton topon; hē de Hierousalēm autē hōs opōrophylakion tēs en autę̄ palaias opōras diaphthareisēs gegone, mallon de eis lithologian, kata tēn Hebraikēn anagnōsin.

For from that time until now, the places having been overtaken by the utmost desolation, their once famous Mount Zion, instead of the study and practice once carried on there of the prophetic and divine words, in which the sons of the Hebrews of old, and prophets dear to God, priests, and teachers of the whole nation, zealously engaged there, is farmed by Romans, differing in no way from the rest of the country, so that we ourselves have seen with our own eyes the place ploughed by oxen and sown. And Jerusalem itself has become like a hut for guarding fruit, now that the ancient fruit in it has been destroyed, or rather a heap of stones, according to the Hebrew reading.

Mic 3:12 (allusion, high confidence)

Notes and citation

Summary: Eusebius has himself seen Mount Zion ploughed and sown by Romans, and Jerusalem become a heap of stones.

Eusebius here reports what he has seen himself in Palestine.

Cite (SBL): Eusebius, Dem. ev. 8.3.10 (Dindorf 3:548–549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-10). (abbreviation not yet checked)

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8.3.11Dindorf 3:549

ὁ γοῦν Ἀκύλας φησὶ ‟διὰ τοῦτο χάριν ὑμῶν Σιῶν χώρα ἀροτριαθήσεται, καὶ Ἱερουσαλὴμ λιθολογηθήσεται, ” ὑπὸ γὰρ ἀλλοφύλων ἀνδρῶν κατοικισθεῖσα εἰσέτι καὶ σήμερον λιθολογεῖται, πάντων καθʼ ἡμᾶς αὐτοὺς τῶν τὴν πόλιν οἰκούντων τοὺς ἀπὸ τῆς πτώσεως αὐτῆς λίθους ἀναλεγομένων εἴς τε τὰ ἴδια καὶ κοινὰ καὶ δημόσια οἰκοδομήματα.

ho goun Akylas phēsi ‟dia touto charin hymōn Siōn chōra arotriathēsetai, kai Hierousalēm lithologēthēsetai, ” hypo gar allophylōn andrōn katoikistheisa eiseti kai sēmeron lithologeitai, pantōn kathʼ hēmas autous tōn tēn polin oikountōn tous apo tēs ptōseōs autēs lithous analegomenōn eis te ta idia kai koina kai dēmosia oikodomēmata.

Aquila, at any rate, says, “Therefore for your sake Zion will be ploughed as land, and Jerusalem will be quarried for stones.” For, settled by foreign men, it is still quarried today, all those who live in the city in our own time gathering up the stones from its ruin for their private, common, and public buildings.

Mic 3:12 (quotation, high confidence)

Notes and citation

Summary: Aquila’s “Jerusalem will be quarried” is fulfilled as the city’s residents still take its stones for building.

Cite (SBL): Eusebius, Dem. ev. 8.3.11 (Dindorf 3:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-11). (abbreviation not yet checked)

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8.3.12Dindorf 3:549

καὶ ἔστιν ὀφθαλμοῖς παραλαβεῖν σκυθρωπὸν θέαμα, τοὺς ἐξ αὐτοῦ τοῦ ἱεροῦ καὶ αὐτῶν τῶν πάλαι ἀδύτων καὶ ἁγίων λίθους εἰς τὰ τῶν εἰδώλων τεμένη εἴς τε τὰ τῶν πανδήμων θεαμάτων κατασκευάσματα ἀπειλημμένους· ὧν οὕτως ἐναργῶς τοῖς πᾶσιν ὁρωμένων καὶ ὁ καινὸς νόμος καὶ λόγος ὁ τῆς καινῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ διαθήκης ἐκεῖθέν ποθεν προελθὼν δῆλος ἂν εἴη.

kai estin ophthalmois paralabein skythrōpon theama, tous ex autou tou hierou kai autōn tōn palai adytōn kai hagiōn lithous eis ta tōn eidōlōn temenē eis te ta tōn pandēmōn theamatōn kataskeuasmata apeilēmmenous; hōn houtōs enargōs tois pasin horōmenōn kai ho kainos nomos kai logos ho tēs kainēs tou sōtēros hēmōn Iēsou tou Christou diathēkēs ekeithen pothen proelthōn dēlos an eiē.

And one may see with one’s own eyes a gloomy sight: the stones from the temple itself and from the ancient inner sanctuary and holy place taken away for the precincts of idols and for the buildings of public shows. Since these things are so plainly seen by all, the new law and word of the new covenant of our Savior Jesus Christ, which went out from there, would be evident.

Mic 4:2 (allusion, high confidence)

Notes and citation

Summary: Temple stones now serve idol precincts and theatres, while the new law of Christ has gone out from Zion.

Cite (SBL): Eusebius, Dem. ev. 8.3.12 (Dindorf 3:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-12). (abbreviation not yet checked)

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8.3.13Dindorf 3:549

ἐφʼ ᾧ μυρία πλήθη λαῶν, ἔθνη τε παντοῖα τῶν πατρίων ἀποστάντα θεῶν καὶ τῆς παλαιὰς δεισιδαίμονος πλάνης, τὸν ἐπὶ πάντων θεὸν ἀνακαλεῖται.

ephʼ hǭ myria plēthē laōn, ethnē te pantoia tōn patriōn apostanta theōn kai tēs palaias deisidaimonos planēs, ton epi pantōn theon anakaleitai.

Upon it countless multitudes of peoples, and nations of every kind, having abandoned their ancestral gods and the old error of superstition, call upon the God over all.

Mic 4:2 (allusion, medium confidence)

Notes and citation

Summary: Countless nations have abandoned their gods and call on the God over all.

Cite (SBL): Eusebius, Dem. ev. 8.3.13 (Dindorf 3:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-13). (abbreviation not yet checked)

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8.3.14Dindorf 3:549

διὸ καὶ κατηξίωται τῆς βαθυτάτης εἰρήνης, ὡς μηκέτι πολυαρχίας εἶναι μηδὲ βασιλείας κατὰ τόπους ‟μηδὲ ἔθνος ἐπʼ ἔθνος ῥομφαίαν αἴρειν μηδʼ, ὡς τὸ πρὶν, πολέμοις τοῖς κατʼ ἀλλήλων σχολάζειν, ἀναπαύεσθαι δὲ τῶν γεωργῶν ἕκαστον ὑποκάτω ἀμπέλου καὶ ὑποκάτω συκῆς αὐτοῦ, μηδενὸς ἐκφοβοῦντος αὐτούς κατὰ τὴν προφητείαν.

dio kai katēxiōtai tēs bathytatēs eirēnēs, hōs mēketi polyarchias einai mēde basileias kata topous ‟mēde ethnos epʼ ethnos rhomphaian airein mēdʼ, hōs to prin, polemois tois katʼ allēlōn scholazein, anapauesthai de tōn geōrgōn hekaston hypokatō ampelou kai hypokatō sykēs autou, mēdenos ekphobountos autous kata tēn prophēteian.

Therefore it has been granted the deepest peace, so that there is no longer rule by many, nor kingdoms in separate places, “nor does nation lift sword against nation,” nor, as before, do they spend their time in wars against one another, but each of the farmers rests under his vine and under his fig tree, with no one to make them afraid, according to the prophecy.

Mic 4:3–4 (allusion, high confidence)

Notes and citation

Summary: The Roman peace fulfils Micah’s vision of nations no longer at war and each at rest under his vine.

Eusebius links Micah’s peace with the unity of the Roman Empire under one ruler.

Cite (SBL): Eusebius, Dem. ev. 8.3.14 (Dindorf 3:549; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-14). (abbreviation not yet checked)

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8.3.15Dindorf 3:549–550

ὧν οὕτως οὐδʼ ἄλλοτέ πω ἐξ αἰῶ- νος πρότερον ἢ κατὰ τὴν τῶν Ῥωμαίων ἐπικράτησιν ἀπὸ τῶν χρόνων τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν καὶ εἰς δεῦρο συντελουμένων ἀναμφίλεκτον ἡγοῦμαι τὴν ἀπόδειξιν εἰληφέναι τὸν χρόνον τῆς θεσπιζομένης εἰς ἀνθρώπους τοῦ κυρίου παρουσίας. Ἀπὸ τοῦ Ζαχαρίου.

hōn houtōs oudʼ allote pō ex aiō- nos proteron ē kata tēn tōn Rhōmaiōn epikratēsin apo tōn chronōn tēs epiphaneias tou sōtēros hēmōn kai eis deuro synteloumenōn anamphilekton hēgoumai tēn apodeixin eilēphenai ton chronon tēs thespizomenēs eis anthrōpous tou kyriou parousias. Apo tou Zachariou.

Since these things have never before been accomplished in this way from the beginning of time, but only under the Roman rule, from the times of our Savior’s appearing until now, I think the time of the Lord’s coming to human beings, as foretold, has received an indisputable proof. From Zechariah.

Notes and citation

Summary: The unique fulfilment under Roman rule since Christ proves the foretold time of his coming; next comes Zechariah.

“From Zechariah” is the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 8.3.15 (Dindorf 3:549–550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-104/#p-8-3-15). (abbreviation not yet checked)

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