Demonstration of the Gospel 8.4.1–9.1.20
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 4
8.4.1Dindorf 3:550
“Τέρπου καὶ εὐφραίου, θύγατερ Σιὼν, διότι ἰδοὺ ἐγὼ ἔρχομαι, καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει κύριος, καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονται αὐἐπιγνώςῃ ὅτι κύριος παντοκράτωρ ἐξαπέσταλκέ με πρὸς σέ.”
“Terpou kai euphraiou, thygater Siōn, dioti idou egō erchomai, kai kataskēnōsō en mesǭ sou, legei kyrios, kai katapheuxontai ethnē polla epi ton kyrion en tę̄ hēmerą ekeinę̄, kai esontai auepignōsę̄ hoti kyrios pantokratōr exapestalke me pros se.”
“Rejoice and be glad, daughter of Zion, for behold, I am coming, and I will dwell in your midst, says the Lord; and many nations will flee for refuge to the Lord on that day, and they will be [his people … and you will] know that the Lord Almighty has sent me to you.”
Zech 2:10–11 (2:14-15 LXX) (quotation, high confidence)
Notes and citation
Summary: Zechariah 2:10–11: the Lord will come to dwell in Zion, and many nations will take refuge in him.
- Words have dropped out of the digital text (αὐἐπιγνώςῃ); the bracketed words are supplied from the Septuagint of Zechariah 2:11 (“they will be to him a people, and they will dwell in your midst, and you will know”).
Cite (SBL): Eusebius, Dem. ev. 8.4.1 (Dindorf 3:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-1). (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).
8.4.2Dindorf 3:550
Καὶ μεθʼ ἕτερα πλεῖστα μεταξὺ ἐπιλέγει “χαῖρε σφόδρα, θύγατερ Σιὼν, κήρυσσε, θύγατερ Ἱερουσαλὴμ, ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ σώζων, αὐτὸς πραΰς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον· καὶ ἐξολοθρεύσει ἅρματα ἐξ Ἐφραΐμ, καὶ ἵππον ἐξ Ἱερουσαλὴμ, καὶ ἐξολοθρευθήσεται τόξον πολεμικὸν, καὶ πλῆθος εἰρήνης ἐξ ἐθνῶν. καὶ κατάρξει ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμῶν διʼ ἐκβολὰς γῆς.”
Kai methʼ hetera pleista metaxy epilegei “chaire sphodra, thygater Siōn, kērysse, thygater Hierousalēm, idou ho basileus sou erchetai soi dikaios kai sōzōn, autos praÿs kai epibebēkōs epi hypozygion kai pōlon neon; kai exolothreusei harmata ex Ephraïm, kai hippon ex Hierousalēm, kai exolothreuthēsetai toxon polemikon, kai plēthos eirēnēs ex ethnōn. kai katarxei apo thalassēs heōs thalassēs, kai apo potamōn diʼ ekbolas gēs.”
And after very much else in between he adds: “Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; behold, your king comes to you, righteous and saving, gentle and mounted on a beast of burden and a young colt. And he will destroy chariots from Ephraim and the horse from Jerusalem, and the bow of war will be destroyed, and an abundance of peace from the nations. And he will rule from sea to sea, and from rivers to the ends of the earth.”
Zech 9:9–10 (quotation, high confidence)
Notes and citation
Summary: Zechariah 9:9–10: the gentle king on a colt removes chariot and bow and rules from sea to sea.
Notes on the original text
- Digital text corrected (OCR error): θαλάσης → θαλάσσης.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.4.2 (Dindorf 3:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-2). (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).
8.4.3Dindorf 3:550–551
Ταῦτα περὶ τῆς τοῦ σωτῆρος ἡμῶν παρουσίας θεσπίσας καὶ νῦν ὁ λόγος, μεθʼ ἕτερα περὶ τῆς ἐσχάτης ἐρημώσεως τῆς Ἱερουσαλὴμ, τοτὲ μὲν ἐπικεκρυμμένως καὶ διʼ αἰνιγμάτων, τοτὲ δὲ ἀκαλύπτως ἀναφωνεῖ· διʼ αἰνιγμάτων μὲν ἐν οἷς φησι “διάνοιξον ὁ Λίβανος τὰς πύλας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου. ὀλολυξάτω πίτυς, διότι πέπτωκε κέδρος, διότι μεγάλως μεγιστᾶνες ἐταλαιπώρησαν. ὀλολύξατε δρύες τῆς Βασανίτιδος, ὅτι κατεσπάσθη ὁ δρυμὸς ὁ σύμφυτος. φωνὴ θρηνούντων ποιμένων, ὅτι τεταλαιπώρηκεν ἡ μεγαλωσύνη αὐτῶν· φωνὴ ὠρυομένων λεόντων, ὅτι τεταλαιπώρηκε τὸ φρύαγμα τοῦ Ἰορδάνου.”
Tauta peri tēs tou sōtēros hēmōn parousias thespisas kai nyn ho logos, methʼ hetera peri tēs eschatēs erēmōseōs tēs Hierousalēm, tote men epikekrymmenōs kai diʼ ainigmatōn, tote de akalyptōs anaphōnei; diʼ ainigmatōn men en hois phēsi “dianoixon ho Libanos tas pylas sou, kai kataphagetō pyr tas kedrous sou. ololyxatō pitys, dioti peptōke kedros, dioti megalōs megistanes etalaipōrēsan. ololyxate dryes tēs Basanitidos, hoti katespasthē ho drymos ho symphytos. phōnē thrēnountōn poimenōn, hoti tetalaipōrēken hē megalōsynē autōn; phōnē ōryomenōn leontōn, hoti tetalaipōrēke to phryagma tou Iordanou.”
Having foretold these things about our Savior’s coming, here too the divine word, after other matters, proclaims the final desolation of Jerusalem, sometimes in a hidden way and through riddles, sometimes openly. Through riddles where it says: “Open your gates, Lebanon, and let fire devour your cedars. Let the pine wail, for the cedar has fallen, for the mighty have been sorely afflicted. Wail, oaks of Bashan, for the dense forest has been torn down. A voice of shepherds mourning, for their greatness has been afflicted; a voice of lions roaring, for the pride of the Jordan has been afflicted.”
Zech 11:1–3 (quotation, high confidence)
Notes and citation
Summary: Zechariah foretells Jerusalem’s final desolation, first in riddles: Lebanon’s cedars burn and shepherds mourn.
Notes on the original text
- Digital text corrected (OCR error): νῦη → νῦν.
Cite (SBL): Eusebius, Dem. ev. 8.4.3 (Dindorf 3:550–551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-3). (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).
8.4.4Dindorf 3:551
Ταῦτα μὲν διʼ αἰνιγμάτων. τὴν δὲ τούτων ἑρμηνείαν ἀκαλύπτως ὁ αὐτὸς προφήτης ἐπιφέρει λέγων ‟ἰδοὺ ἐγὼ τίθημι τὴν Ἱερουσαλὴμ ὡς πρό- πύλα σαλευόμενα ἅπασι τοῖς λαοῖς κύκλῳ καὶ ἐν τῇ Ἰουδαίᾳ, καὶ ἔσται περιοχὴ ἐπὶ Ἱερουσαλὴμ, καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, θήσομαι τὴν Ἱερουσαλὴμ λίθον καταπατούμενον πᾶσι τοῖς ἔθνεσι. πᾶς ὁ καταπατῶν αὐτὴν ἐμπαίζων ἐμπαίξεται, καὶ ἐπισυναχθήσονται ἐπʼ αὐτὴν πάντα τὰ ἔθνη τῆς γῆς.”
Tauta men diʼ ainigmatōn. tēn de toutōn hermēneian akalyptōs ho autos prophētēs epipherei legōn ‟idou egō tithēmi tēn Hierousalēm hōs pro- pyla saleuomena hapasi tois laois kyklǭ kai en tę̄ Ioudaią, kai estai periochē epi Hierousalēm, kai estai en tę̄ hēmerą ekeinę̄, thēsomai tēn Hierousalēm lithon katapatoumenon pasi tois ethnesi. pas ho katapatōn autēn empaizōn empaixetai, kai episynachthēsontai epʼ autēn panta ta ethnē tēs gēs.”
These things through riddles. The same prophet adds their interpretation openly, saying: “Behold, I make Jerusalem like shaken doorposts to all the peoples round about, and in Judea too, and there will be a siege against Jerusalem. And it will be on that day that I will make Jerusalem a stone trampled by all the nations; everyone who tramples it will utterly mock it, and all the nations of the earth will be gathered against it.”
Zech 12:2–3 (quotation, high confidence)
Notes and citation
Summary: Zechariah 12:2–3: openly, Jerusalem will be besieged and trampled by all nations.
- Zechariah 12:2–3 follows the Septuagint (“shaken doorposts,” “a stone trampled”).
Notes on the original text
- Digital text corrected (OCR error): ἐπισυνακθήσονται → ἐπισυναχθήσονται.
Cite (SBL): Eusebius, Dem. ev. 8.4.4 (Dindorf 3:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-4). (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).
8.4.5Dindorf 3:551
Καὶ μετὰ βραχέα ἐπιλέγει καὶ ἐπιβλέψονται πρός με εἰς ὃν ἐξεκέντησαν, ἀνθʼ ὧν κατωρχήσαντο, καὶ κόψονται ἐπʼ αὐτὸν κοπετὸν ὡς ἐπʼ ἀγαπητῷ, καὶ ὀδύνην ὡς ἐπὶ πρωτοτόκῳ. ἐν τῇ ἡμέρᾳ ἐκείνῃ μεγαλυνθήσεται ὁ κοπετὸς Ἱερουσαλὴμ ὡς κοπετὸς Ροῶνος ἐν πεδίῳ ἐκκοπτομένου· καὶ κόψεται ἡ γῆ κατὰ φυλὰς, φυλὴ οἴκου Δαβὶδ καθʼ ἑαυτὴν, καὶ αἷ γυναῖκες αὐτῶν καθʼ ἑαυτάς· φυλὴ οἴκου Νάθαν καθʼ ἑαυτὴν καὶ αἷ γυναῖκες αὐτῶν καθʼ ἑαυτάς· φυλὴ οἴκου Λευὶ καθʼ ἑαυτὴν καὶ αἶ γυναῖκες αὐτῶν καθʼ ἑαυτάς· φυλὴ τοῦ Συμεὼν καθʼ ἑαυτὴν, καὶ αἶ γυναῖκες αὐτῶν καθʼ ἑαυτάς· πᾶσαι αἱ ὑπολελειμέναι φυλαὶ, φυλὴ καθʼ ἐαυτὴν, καὶ αἶ γυναῖκες αὐτῶν καθʼ ἑαυτάς.”
Kai meta brachea epilegei kai epiblepsontai pros me eis hon exekentēsan, anthʼ hōn katōrchēsanto, kai kopsontai epʼ auton kopeton hōs epʼ agapētǭ, kai odynēn hōs epi prōtotokǭ. en tę̄ hēmerą ekeinę̄ megalynthēsetai ho kopetos Hierousalēm hōs kopetos Roōnos en pediǭ ekkoptomenou; kai kopsetai hē gē kata phylas, phylē oikou Dabid kathʼ heautēn, kai hai gynaikes autōn kathʼ heautas; phylē oikou Nathan kathʼ heautēn kai hai gynaikes autōn kathʼ heautas; phylē oikou Leui kathʼ heautēn kai ai gynaikes autōn kathʼ heautas; phylē tou Symeōn kathʼ heautēn, kai ai gynaikes autōn kathʼ heautas; pasai hai hypoleleimenai phylai, phylē kathʼ eautēn, kai ai gynaikes autōn kathʼ heautas.”
And a little after he adds: “And they will look upon me, whom they pierced, because they mocked; and they will mourn for him with a mourning as for a beloved one, and grieve as for a firstborn. On that day the mourning of Jerusalem will be great, like the mourning for a pomegranate grove cut down in the plain. And the land will mourn by tribes: the tribe of the house of David by itself and their wives by themselves; the tribe of the house of Nathan by itself and their wives by themselves; the tribe of the house of Levi by itself and their wives by themselves; the tribe of Simeon by itself and their wives by themselves; all the remaining tribes, each tribe by itself, and their wives by themselves.”
Zech 12:10–14 (quotation, high confidence) · John 19:37 (allusion, medium confidence)
Notes and citation
Summary: Zechariah 12:10–14: they will look on him whom they pierced and mourn tribe by tribe.
- The Septuagint reads “because they mocked” (κατωρχήσαντο) where the Hebrew has “pierced,” and “a pomegranate grove” (ῥοῶνος) where the Hebrew has Hadad-rimmon.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.4.5 (Dindorf 3:551; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-5). (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).
8.4.6Dindorf 3:551–552
Καὶ πάλιν μεθʼ ἕτερα τὴν ἐσχάτην τῆς Ἱε- ρουσαλὴμ πολιορκίαν σαφέστερον κηρύττει λέγων ἰδοὺ ἡμέραι ἔρχονται τοῦ κυρίου, καὶ διαμερισθήσονται τὰ σκῦλά σου ἐν σοὶ, καὶ ἐπισυνάξω πάντα τὰ ἔθνη ἐπὶ Ἱερουσαλὴμ εἰς πόλεμον, καὶ ἀλώσεται ἡ πόλις, καὶ διαρπαγήσονται αἱ οἰκίαι, καὶ αἱ γυναῖκες μολυνθήσονται, καὶ ἐξελεύσεται τὸ ἥμισυ τῆς πόλεως ἐν αἰχμαλωσίᾳ, οἱ δὲ κατάλοιποι τοῦ λαοῦ μου οὐ μὴ ἐξολοθρευθῶσιν ἐκ τῆς πόλεως. καὶ ἐξελεύσεται κύριος, καὶ παρατάξεται ἐν τοῖς ἔθνεσιν ἐκείνοις, καθὼς ἡμέρα παρατάξεως αὐτοῦ ἐν ἡμέρᾳ πολέμου, καὶ στήσονται οἱ πόδες αὐτοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπὶ τὸ ὄρος τῶν ἐλαιῶν τὸ κατέναντι Ἱερουσαλήμ.”
Kai palin methʼ hetera tēn eschatēn tēs Hie- rousalēm poliorkian saphesteron kēryttei legōn idou hēmerai erchontai tou kyriou, kai diameristhēsontai ta skyla sou en soi, kai episynaxō panta ta ethnē epi Hierousalēm eis polemon, kai alōsetai hē polis, kai diarpagēsontai hai oikiai, kai hai gynaikes molynthēsontai, kai exeleusetai to hēmisy tēs poleōs en aichmalōsią, hoi de kataloipoi tou laou mou ou mē exolothreuthōsin ek tēs poleōs. kai exeleusetai kyrios, kai parataxetai en tois ethnesin ekeinois, kathōs hēmera parataxeōs autou en hēmerą polemou, kai stēsontai hoi podes autou en tę̄ hēmerą ekeinę̄ epi to oros tōn elaiōn to katenanti Hierousalēm.”
And again, after other things, he proclaims the final siege of Jerusalem more clearly, saying: “Behold, days of the Lord are coming, and your spoils will be divided in your midst; and I will gather all the nations against Jerusalem for war, and the city will be taken, and the houses plundered, and the women defiled; and half the city will go out into captivity, but the rest of my people will not be destroyed from the city. And the Lord will go out and fight against those nations, as on the day of his battle in a day of war, and his feet will stand on that day on the Mount of Olives, which is opposite Jerusalem.”
Zech 14:1–4 (quotation, high confidence)
Notes and citation
Summary: Zechariah 14:1–4: all nations will take Jerusalem, and the Lord will stand on the Mount of Olives.
Topics: Eschatology
Cite (SBL): Eusebius, Dem. ev. 8.4.6 (Dindorf 3:551–552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-6). (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).
8.4.7Dindorf 3:552
Εἶτα μεθʼ ἕτερα τὰ μεταξύ φησιν ‟καὶ ἔσται κύριος εἶς, καὶ τὸ ὄνομα αὐτοῦ ἓν, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον.”
Eita methʼ hetera ta metaxy phēsin ‟kai estai kyrios eis, kai to onoma autou hen, kykloun pasan tēn gēn kai tēn erēmon.”
Then after other things in between he says: “And the Lord will be one, and his name one, encircling the whole earth and the wilderness.”
Zech 14:9–10 (quotation, high confidence)
Notes and citation
Summary: Zechariah 14:9–10: the Lord will be one and his name one over the whole earth.
Cite (SBL): Eusebius, Dem. ev. 8.4.7 (Dindorf 3:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-7). (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).
8.4.8Dindorf 3:552
Καὶ αὖθις μεθʼ ἕτερα, περιγράφων τὴν βίβλον τῆς προφητείας, τὴν κλῆσιν τῶν ἐθνῶν διὰ τούτων θεσπίζει ‟καὶ ἔσται ὅσοι ἐὰν καταλειφθῶσιν ἐκ πάντων τῶν ἐθνῶν τῶν ἐλθόντων ἐπὶ Ἱερουσαλὴμ, καὶ ἀναβήσονται κατʼ ἐνιαυτὸν, τοῦ προσκυνῆσαι τῷ βασιλεῖ κυρίῳ παντοκράτορι, καὶ τοῦ ἑορτάζειν τὴν ἑορτὴν τῆς σκηνοπηγίας. καὶ ἔσται, ὅσοι ἐὰν μὴ ἀναβῶσιν ἐκ πασῶν τῶν φυλῶν τῆς γῆς εἰς Ἱερουσαλὴμ τοῦ προσκυνῆσαι τῷ βασιλεῖ κυρίῳ παντοκράτορι, καὶ οὗτοι ἐκείνοις προστεθήσονται. ἐὰν δὲ φυλὴ Αἰγύπτου μὴ ἀναβῇ, μηδὲ ἔλθῃ ἐκεῖ, καὶ ἐπὶ τούτους ἔσται ἡ πτῶσις, ἣν πατάξει κύριος πάντα τὰ ἔθνη τῆς γῆς, ὅσα ἐὰν μὴ ἀναβῇ τοῦ ἑορτάσαι τὴν ἑορτὴν τῆς σκηνοπηγίας. αὕτη ἔσται ἡ ἁμαρτία Αἰγύπτου καὶ ἡ ἁμαρτία πάντων τῶν ἐθνῶν, ὅσα ἂν μὴ ἀναβῇ τοῦ ἑορτάσαι τὴν ἑορτὴν τῆς σκηνοπηγίας.”
Kai authis methʼ hetera, perigraphōn tēn biblon tēs prophēteias, tēn klēsin tōn ethnōn dia toutōn thespizei ‟kai estai hosoi ean kataleiphthōsin ek pantōn tōn ethnōn tōn elthontōn epi Hierousalēm, kai anabēsontai katʼ eniauton, tou proskynēsai tǭ basilei kyriǭ pantokratori, kai tou heortazein tēn heortēn tēs skēnopēgias. kai estai, hosoi ean mē anabōsin ek pasōn tōn phylōn tēs gēs eis Hierousalēm tou proskynēsai tǭ basilei kyriǭ pantokratori, kai houtoi ekeinois prostethēsontai. ean de phylē Aigyptou mē anabę̄, mēde elthę̄ ekei, kai epi toutous estai hē ptōsis, hēn pataxei kyrios panta ta ethnē tēs gēs, hosa ean mē anabę̄ tou heortasai tēn heortēn tēs skēnopēgias. hautē estai hē hamartia Aigyptou kai hē hamartia pantōn tōn ethnōn, hosa an mē anabę̄ tou heortasai tēn heortēn tēs skēnopēgias.”
And again after other things, as he concludes the book of the prophecy, he foretells the calling of the nations in these words: “And it will be that all who are left of all the nations that came against Jerusalem will go up year by year to worship the King, the Lord Almighty, and to keep the feast of Tabernacles. And it will be that whoever of all the tribes of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, these too will be added to those. And if the tribe of Egypt does not go up or come there, upon them too will be the downfall with which the Lord will strike all the nations of the earth, whichever do not go up to keep the feast of Tabernacles. This will be the sin of Egypt and the sin of all the nations, whichever do not go up to keep the feast of Tabernacles.”
Zech 14:16–19 (quotation, high confidence)
Notes and citation
Summary: Zechariah 14:16–19: the surviving nations will go up yearly to worship the King and keep Tabernacles.
Cite (SBL): Eusebius, Dem. ev. 8.4.8 (Dindorf 3:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-8). (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).
8.4.9Dindorf 3:552–553
Ταῦτα καὶ ὁ Ζαχαρίας μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, Δαρείου Περσῶν βασιλεύοντος, προφητεύει, τῆς Ἱερουσαλὴμ ἄρτι τότε ἀνεγηγερμένης ἐκ τῆς προτέρας ἐρημίας, ἣν ὑπὸ Βαβυλωνίων πέπονθε. συνάγεται δὲ ὁ πᾶς χρόνος ἀπὸ τὴς Δαρείου τοῦ Περσοῦ βασιλείας, καθʼ ἣν ὁ Ζαχαρίας προφητεύει, ἐπὶ Αὔγουστον Ῥωμαίων βασιλέα εἰς ἐτῶν ἑβδομάδας ἑπτὰ καὶ ἐξήκοντα δύο τὰς ἐν τῷ Δανιὴλ φερομένας, ἃ γίνεται ἔτη τετρακόσια ὀγδοήκοντα τρία, ὡς ἀπεδείξαμεν ἐν τοῖς μικρῷ πρόσθεν γεγυμνασμένοις.
Tauta kai ho Zacharias meta tēn apo Babylōnos epanodon, Dareiou Persōn basileuontos, prophēteuei, tēs Hierousalēm arti tote anegēgermenēs ek tēs proteras erēmias, hēn hypo Babylōniōn peponthe. synagetai de ho pas chronos apo tēs Dareiou tou Persou basileias, kathʼ hēn ho Zacharias prophēteuei, epi Augouston Rhōmaiōn basilea eis etōn hebdomadas hepta kai exēkonta dyo tas en tǭ Daniēl pheromenas, ha ginetai etē tetrakosia ogdoēkonta tria, hōs apedeixamen en tois mikrǭ prosthen gegymnasmenois.
Zechariah prophesies these things after the return from Babylon, in the reign of Darius king of the Persians, when Jerusalem had just then been raised up from its former desolation, which it suffered at the hands of the Babylonians. And the whole time from the reign of Darius the Persian, in which Zechariah prophesied, to Augustus emperor of the Romans amounts to the seven and sixty-two weeks of years found in Daniel, which make four hundred and eighty-three years, as we showed in the discussion a little earlier.
Zech 1:1 (allusion, medium confidence) · Dan 9:25 (allusion, high confidence)
Notes and citation
Summary: Zechariah prophesied under Darius; from then to Augustus are Daniel’s 483 years.
Cite (SBL): Eusebius, Dem. ev. 8.4.9 (Dindorf 3:552–553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-9). (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).
8.4.10Dindorf 3:553
οὔτε δὲ ἐπὶ τῆς Μακεδόνων ἀπὸ Ἀλεξάνδρου καὶ μέχρις Αὐγούστου παραταθείσης τῶν ἐμφερομένων τοῖς τοῦ προφήτου λόγοις συνίσταταί τι πεπληρωμένον.
oute de epi tēs Makedonōn apo Alexandrou kai mechris Augoustou paratatheisēs tōn empheromenōn tois tou prophētou logois synistatai ti peplērōmenon.
Nor, in the Macedonian period, which extended from Alexander to Augustus, is any of the things contained in the prophet’s words shown to have been fulfilled.
Notes and citation
Summary: Nothing in Zechariah’s prophecy was fulfilled in the Macedonian period.
- The digital text has a stray bracket after καὶ (“and”), probably a leaked mark; it does not affect the sense.
Notes on the original text
- Digital text corrected (stray bracket): καὶ] μέχρις → καὶ μέχρις.
Cite (SBL): Eusebius, Dem. ev. 8.4.10 (Dindorf 3:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-10). (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).
8.4.11Dindorf 3:553
πότε γὰρ κατʼ ἐκείνους τοὺς χρόνους τοῦ παρὰ τοῖς προφήταις θεολογουμένου κυρίου ἀνθρώποις ἐπιστάντος ἔθνη πολλὰ ἐπιγνόντα αὐτὸν καὶ μόνον θεὸν αὐτὸν ὁμολογήσαντα ἐπʼ αὐτὸν καταπέφευγε καὶ γέγονεν αὐτῷ εἰς λαόν; ἢ πότε κατὰ τοὺς Περσῶν ἢ Μακεδόνων χρόνους ὁ προφητευόμενος βασιλεὺς ἐλήλυθεν, ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον; ἐλθών τε τοῦ Ἰουδαίων ἔθνους Ἐφραῒμ καὶ τῆς Ἱερουσαλὴμ αὐτῆς τὴν βασιλικὴν παράταξιν, ἅρματα καὶ ἵππον ἐπικαλουμένην, ἐξωλόθρευσε, τό τε ὁπλιτικὸν τοῦ Ἰουδαίων ἔθνους καθεῖλε; τοῦτο γὰρ ἐδήλου τὸ λόγιον φάσκον ‟ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ σώζων, αὐτὸς πραὺς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον, καὶ ἐξολοθρευθήσεται τόξον πολεμικόν.”
pote gar katʼ ekeinous tous chronous tou para tois prophētais theologoumenou kyriou anthrōpois epistantos ethnē polla epignonta auton kai monon theon auton homologēsanta epʼ auton katapepheuge kai gegonen autǭ eis laon? ē pote kata tous Persōn ē Makedonōn chronous ho prophēteuomenos basileus elēlythen, epibebēkōs epi hypozygion kai pōlon neon? elthōn te tou Ioudaiōn ethnous Ephraïm kai tēs Hierousalēm autēs tēn basilikēn parataxin, harmata kai hippon epikaloumenēn, exōlothreuse, to te hoplitikon tou Ioudaiōn ethnous katheile? touto gar edēlou to logion phaskon ‟idou ho basileus sou erchetai soi dikaios kai sōzōn, autos praus kai epibebēkōs epi hypozygion kai pōlon neon, kai exolothreuthēsetai toxon polemikon.”
For when in those times, when the Lord spoken of as God by the prophets came among human beings, did many nations recognize him, confess him alone as God, flee to him for refuge, and become his people? Or when, in the Persian or Macedonian times, did the prophesied king come, mounted on a beast of burden and a young colt, and coming destroy the royal array of the Jewish nation, of Ephraim and of Jerusalem itself, called chariots and horse, and bring down the armed might of the Jewish nation? For this is what the oracle showed, saying, “Behold, your king comes to you, righteous and saving, gentle and mounted on a beast of burden and a young colt, and the bow of war will be destroyed.”
Zech 2:11 (2:15 LXX) (allusion, high confidence) · Zech 9:9–10 (quotation, high confidence)
Notes and citation
Summary: No king came on a colt and ended Judah’s military and royal power in Persian or Macedonian times.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.4.11 (Dindorf 3:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-11). (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).
8.4.12Dindorf 3:553
ταῦτα γὰρ περὶ τῆς καθαιρέσεως τῆς βασιλικῆς ἀξίας τοῦ Ἰουδαίων ἔθνους ἐθεσπίζετο, ἐφʼ ᾗ πάλιν τὰ τῆς τῶν ἐθνῶν εἰρήνης συμφώνως τοῖς πρόσθεν ἀποδεδομένοις ἐπιλέγεται διὰ τοῦ ‟καὶ πλῆθος εἰρήνης ἐξ ἐθνῶν.
tauta gar peri tēs kathaireseōs tēs basilikēs axias tou Ioudaiōn ethnous ethespizeto, ephʼ hę̄ palin ta tēs tōn ethnōn eirēnēs symphōnōs tois prosthen apodedomenois epilegetai dia tou ‟kai plēthos eirēnēs ex ethnōn.
For these things were foretold about the overthrow of the royal dignity of the Jewish nation, after which again the peace of the nations is added, in agreement with what was explained earlier, through the words “and an abundance of peace from the nations.”
Zech 9:10 (quotation, high confidence)
Notes and citation
Summary: The prophecy foretells the end of Jewish kingship and then peace for the nations.
Cite (SBL): Eusebius, Dem. ev. 8.4.12 (Dindorf 3:553; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-12). (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).
8.4.13Dindorf 3:553–554
ἀνθʼ οὗ ὁ Ἀκύλας καὶ οἱ λοιποὶ ἑρμηνευταὶ ἐκδεδώκασι ‟ καὶ λαλήσει εἰρήνην τοῖς ἔθνεσιν, ” ὃ καὶ μάλιστα ἀπὸ τῆς Αὐγούστου Βασιλείας συνίσταται καὶ πρὸς λέξιν πεπληρωμένον, πάσης μὲν ἐξ ἐκείνου καταλυθείσης πολυαρχίας, εἰρήνης δὲ τὰ πλεῖστα τῆς οἰκουμένης ἔθνη διαλαβούσης.
anthʼ hou ho Akylas kai hoi loipoi hermēneutai ekdedōkasi ‟ kai lalēsei eirēnēn tois ethnesin, ” ho kai malista apo tēs Augoustou Basileias synistatai kai pros lexin peplērōmenon, pasēs men ex ekeinou katalytheisēs polyarchias, eirēnēs de ta pleista tēs oikoumenēs ethnē dialabousēs.
In place of this Aquila and the other translators have rendered, “and he will speak peace to the nations,” which is shown to have been fulfilled even literally, especially from the reign of Augustus, when all rule by many was dissolved and peace spread over most of the nations of the world.
Zech 9:10 (quotation, high confidence)
Notes and citation
Summary: Aquila’s “he will speak peace to the nations” was fulfilled literally from the reign of Augustus.
Cite (SBL): Eusebius, Dem. ev. 8.4.13 (Dindorf 3:553–554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-13). (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).
8.4.14Dindorf 3:554
τίς δὲ πρὸ τῶν Ῥωμαϊκῶν χρόνων ἐπὶ τῶν Περσικῶν ἢ τῶν Μακεδονικῶν τοιοῦτος γέγονεν Ἰου- δαίων βασιλεὺς, ὡς ἄρξαι αὐτὸν ἀπὸ θαλάσσης ἕως θαλάσσης καὶ ἀπὸ ποταμῶν ἴως περάτων τῆς οἰκουμένης; τοῦτο γοῦν ἐδήλωσαν οἱ λοιποὶ ἑρμηνευταί. ὁ γοῦν Ἀκύλας φησὶ ‟ καὶ λαλήσει εἰρήνην τοῖς ἔθνεσι, καὶ ἡ ἐξουσία αὐτοῦ ἀπὸ θαλάσσης ἴως θαλάσσης καὶ ἀπὸ ποταμοῦ ἕως περάτων τῆς οἰκουμένης.
tis de pro tōn Rhōmaïkōn chronōn epi tōn Persikōn ē tōn Makedonikōn toioutos gegonen Iou- daiōn basileus, hōs arxai auton apo thalassēs heōs thalassēs kai apo potamōn iōs peratōn tēs oikoumenēs? touto goun edēlōsan hoi loipoi hermēneutai. ho goun Akylas phēsi ‟ kai lalēsei eirēnēn tois ethnesi, kai hē exousia autou apo thalassēs iōs thalassēs kai apo potamou heōs peratōn tēs oikoumenēs.
And who before Roman times, under the Persians or Macedonians, was such a king of the Jews as to rule from sea to sea and from rivers to the ends of the world? This is what the other translators showed. Aquila, at any rate, says, “and he will speak peace to the nations, and his authority will be from sea to sea and from the river to the ends of the world.”
Zech 9:10 (quotation, high confidence)
Notes and citation
Summary: No Jewish king before Rome ruled from sea to sea, as Aquila’s version of Zechariah says.
Cite (SBL): Eusebius, Dem. ev. 8.4.14 (Dindorf 3:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-14). (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).
8.4.15Dindorf 3:554
ᾧ συνάδει καὶ τὸ ἐν ἑβδομηκοστῷ πρώτῳ Ψαλμῷ περὶ τοῦ ἐκ σπέρματος Σολομῶνος γενησομένου Χριστοῦ ὧδέ πη εἰρημένον ‟ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης, ἴως οὗ ἀνταναιρεθῇ ἡ σελήνη, καὶ κατακυριεύσει ἀπὸ θαλάσσης ἕως θαλάσσης καὶ ἀπὸ ποταμοῦ ἕως περάτων τῆς οἰκουμένης·” ταῦτα γὰρ περὶ τοῦ υἱοῦ Σολομῶνος ἐλέγετο οὐδὲν λειπόμενα τῶν ἐν τῷ προφήτῃ εἰρημένων.
hǭ synadei kai to en hebdomēkostǭ prōtǭ Psalmǭ peri tou ek spermatos Solomōnos genēsomenou Christou hōde pē eirēmenon ‟anatelei en tais hēmerais autou dikaiosynē kai plēthos eirēnēs, iōs hou antanairethę̄ hē selēnē, kai katakyrieusei apo thalassēs heōs thalassēs kai apo potamou heōs peratōn tēs oikoumenēs;” tauta gar peri tou huiou Solomōnos elegeto ouden leipomena tōn en tǭ prophētę̄ eirēmenōn.
With this agrees what is said in the seventy-first Psalm about the Christ who would come from the seed of Solomon, in about these words: “In his days righteousness will spring up, and abundance of peace, until the moon is taken away; and he will have dominion from sea to sea and from the river to the ends of the world.” For these things were said about the son of Solomon and fall in no way short of what is said in the prophet.
Ps 72:7–8 (71:7-8 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 72 likewise speaks of peace and rule from sea to sea for Solomon’s son, the Christ.
- The seventy-first Psalm in the Septuagint is Psalm 72 in the English Bible. Its title is “Of Solomon,” and Eusebius reads it of Christ as Solomon’s descendant.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.4.15 (Dindorf 3:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-15). (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).
8.4.16Dindorf 3:554
πότʼ οὖν ταῦτα καὶ πῶς, ἢ κατὰ ποίους χρόνους γέγονεν, ὁ βουλόμενος ἑρμηνευέτω, ἢ πότε ἄλλοτε μετὰ τὴν ὑπὸ Βαβυλωνίοις πολιορκίαν δεύτερον ἐμπρησμὸν ὑπέμεινεν Ἱερουσαλὴμ, καὶ ὁ ἐν αὐτῇ κατερρίφη νεώς.
potʼ oun tauta kai pōs, ē kata poious chronous gegonen, ho boulomenos hermēneuetō, ē pote allote meta tēn hypo Babylōniois poliorkian deuteron emprēsmon hypemeinen Hierousalēm, kai ho en autę̄ katerriphē neōs.
When, then, how, or in what times these things happened, let whoever wishes explain; or when else, after the siege by the Babylonians, Jerusalem underwent a second burning and the temple in it was thrown down.
Notes and citation
Summary: Eusebius challenges opponents to find another fulfilment, or another second burning of Jerusalem after the Babylonians.
Cite (SBL): Eusebius, Dem. ev. 8.4.16 (Dindorf 3:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-16). (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).
8.4.17Dindorf 3:554–555
ὃ καὶ αὐτὸ θαῦμα μέγα ἔχει, ὡς ᾐνίξατο ὁ προφήτης εἰπὼν ‘διάνοιξον ὁ Λίβανος τὰς θύρας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου.” Λίβανον γὰρ ἐν τούτοις συνήθως αὐτὸ τὸ ἱερὸν ὀνομάζει, ἐπεὶ καὶ διʼ ἑτέρων προφητειῶν ἀποδέδεικται Λίβανος αὐτὸς ὁ νεὼς ἐπικεκλημένος.
ho kai auto thauma mega echei, hōs ę̄nixato ho prophētēs eipōn ‘dianoixon ho Libanos tas thyras sou, kai kataphagetō pyr tas kedrous sou.” Libanon gar en toutois synēthōs auto to hieron onomazei, epei kai diʼ heterōn prophēteiōn apodedeiktai Libanos autos ho neōs epikeklēmenos.
And this too is a great marvel, as the prophet hinted when he said, “Open your doors, Lebanon, and let fire devour your cedars.” For in these words he customarily calls the temple itself Lebanon, since it has been shown through other prophecies too that the temple itself was called Lebanon.
Zech 11:1 (quotation, high confidence)
Notes and citation
Summary: In Zechariah’s riddle, “Lebanon” means the temple, whose burning is foretold.
Cite (SBL): Eusebius, Dem. ev. 8.4.17 (Dindorf 3:554–555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-17). (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).
8.4.18Dindorf 3:555
τοῦτο δὲ καὶ αὐτοὶ παῖδες Ἰουδαίων εἰσέτι νῦν ὁμολογοῦσιν, ἐπεὶ καὶ Ἡσαΐας ἐμφερῆ τῷ μετὰ χεῖρας προφήτῃ θεσπίζων ἔφησεν ‟ἰδοὺ κύριος Σαβαὼθ συνταράσσει τοὺς ἐνδόξους μετὰ ἰσχύος, καὶ οἱ ὑψηλοὶ τῇ ὕβρει συντριβήσονται. ὁ δὲ Λίβανος σὺν τοῖς ὑψηλοῖς πεσεῖται, καὶ ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπʼ αὐτὸν πνεῦμα τοῦ θεοῦ.” οἷς ἐπιλέγει ‟καὶ ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἄρχειν ἐθνῶν, ἐπʼ αὐτῷ ἔθνη ἐπιοῦσι.”
touto de kai autoi paides Ioudaiōn eiseti nyn homologousin, epei kai Hēsaïas empherē tǭ meta cheiras prophētę̄ thespizōn ephēsen ‟idou kyrios Sabaōth syntarassei tous endoxous meta ischyos, kai hoi hypsēloi tę̄ hybrei syntribēsontai. ho de Libanos syn tois hypsēlois peseitai, kai exeleusetai rhabdos ek tēs rhizēs Iessai, kai anthos ek tēs rhizēs anabēsetai, kai epanapausetai epʼ auton pneuma tou theou.” hois epilegei ‟kai estai hē rhiza tou Iessai, kai ho archein ethnōn, epʼ autǭ ethnē epiousi.”
The children of the Jews themselves still acknowledge this today, since Isaiah too, foretelling things like those of the prophet in hand, said: “Behold, the Lord of hosts throws the glorious into confusion with strength, and the lofty will be crushed in their pride. And Lebanon will fall with the lofty ones; and a rod will come out of the root of Jesse, and a flower will come up from the root, and the Spirit of God will rest upon him.” To these he adds: “And there will be the root of Jesse, and he who rises to rule the nations; in him the nations will hope.”
Isa 10:33–34 (quotation, high confidence) · Isa 11:1–2 (quotation, high confidence) · Isa 11:10 (quotation, high confidence)
Notes and citation
Summary: Jewish interpreters also take Lebanon as the temple, and Isaiah links Lebanon’s fall with the rise of the root of Jesse.
- The last clause in the digital text reads ἐπιοῦσι (“will come upon”); the Septuagint has ἐλπιοῦσιν (“will hope”). Translated by the Septuagint, which Eusebius quotes.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.4.18 (Dindorf 3:555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-18). (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).
8.4.19Dindorf 3:555
καὶ ἐνταῦθα γὰρ ὁμοῦ τῇ ἐκ σπέρματος Ἰεσσαὶ καὶ Δαβὶδ γενέσει τοῦ Χριστοῦ Λιβάνου καθαίρεσις καὶ ἐθνῶν κλῆσις συνῆπται. Λίβανον δὲ τὴν Ἰερουσαλὴμ διαρρήδην ὁ Ἰεζεκιὴλ σημαίνει λέγων ὁ ἀετὸς ὁ μέγας, ὁ μεγαλοπτέρυγος, ὁ ἔχων τὸ ἥγημα εἰσελθεῖν εἰς τὸν Λίβανον, καὶ ἀπέκνισε τὰ ἁπαλὰ τῆς κέδρου.
kai entautha gar homou tę̄ ek spermatos Iessai kai Dabid genesei tou Christou Libanou kathairesis kai ethnōn klēsis synēptai. Libanon de tēn Ierousalēm diarrēdēn ho Iezekiēl sēmainei legōn ho aetos ho megas, ho megalopterygos, ho echōn to hēgēma eiselthein eis ton Libanon, kai apeknise ta hapala tēs kedrou.
For here too the fall of Lebanon and the calling of the nations are joined with the birth of the Christ from the seed of Jesse and David. And Ezekiel expressly indicates Jerusalem by Lebanon when he says, “The great eagle, with great wings, which has the leading to enter into Lebanon, also plucked off the tender shoots of the cedar.”
Ezek 17:3–4 (quotation, high confidence)
Notes and citation
Summary: Isaiah joins Lebanon’s fall to Christ’s birth, and Ezekiel calls Jerusalem Lebanon.
- Ezekiel 17:3–4, quoted freely from the Septuagint.
Cite (SBL): Eusebius, Dem. ev. 8.4.19 (Dindorf 3:555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-19). (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).
8.4.20Dindorf 3:555
ταῦτα γοῦν ὁ αὐτὸς ἐξῆς διασαφῶν ἐπιλέγει ‟ὅταν ἔλθῃ Ναβουχοδονόσορ ἐπὶ Ἱερουσαλὴμ λάβῃ τοὺς ἄρχοντας αὐτῆς” καὶ τὰ ἑξῆς. ἀλλὰ ταῦτα μὲν ὁ Ἰεζεκιὴλ περὶ τῆς πρώτης ἐδήλου πολιορκίας, μεθʼ ἣν ὁ Ζαχαρίας περὶ τῆς δευτέρας θεσπίζει. πότε οὖν μετὰ τοὺς Ζαχαρίου χρόνους ἐπὶ τῆς Μακεδόνων βασιλείας ἐμπρησμὸν ὑπέμεινεν ὁ νεώς; ἀλλʼ οὐκ ἔστιν εἰπεῖν.
tauta goun ho autos exēs diasaphōn epilegei ‟hotan elthę̄ Nabouchodonosor epi Hierousalēm labę̄ tous archontas autēs” kai ta hexēs. alla tauta men ho Iezekiēl peri tēs prōtēs edēlou poliorkias, methʼ hēn ho Zacharias peri tēs deuteras thespizei. pote oun meta tous Zachariou chronous epi tēs Makedonōn basileias emprēsmon hypemeinen ho neōs? allʼ ouk estin eipein.
At any rate, the same prophet, explaining these things next, adds, “When Nebuchadnezzar comes against Jerusalem and takes its rulers,” and what follows. But Ezekiel showed these things about the first siege, after which Zechariah prophesies about the second. When, then, after the times of Zechariah, under the Macedonian kingdom, did the temple undergo a burning? It cannot be said.
Ezek 17:12 (quotation, high confidence)
Notes and citation
Summary: Ezekiel spoke of the Babylonian siege; Zechariah of a second burning, which never happened under the Macedonians.
Cite (SBL): Eusebius, Dem. ev. 8.4.20 (Dindorf 3:555; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-20). (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).
8.4.21Dindorf 3:555–556
μετὰ γὰρ τὴν ὑπὸ Βαβυλωνίων πυρπόλησιν οὐδʼ ἄλλοτε δευτέραν ἢ κατὰ Τίτον καὶ Οὐεσπασιανὸν Ῥωμαίων αὐτοκράτορας τὴν διὰ πυρὸς ὑπέμεινε φθορὰν, ἐφʼ ᾗ πάλιν διὰ αἰνίγματος τοὺς πάλαι ἄρχοντας τοῦ ἔθνους ἐπὶ θρήνους καὶ ὀλοφυρμοὺς ἀνακαλεῖ φάσκων ὁ λόγος ‟ὀλολυ- ξάτω πίτυς, διότι πέπτωκε κέδρος, ὅτι μεγάλως μεγιστάνες ἐταλαιπώρησαν. ὀλολύξατε δρύες τῆς Βασανίτιδος, ὅτι κατεσπάσθη ὁ δρυμὸς ὁ σύμφυτος· φωνὴ θρηνούντων ποιμένων, ὅτι τεταλαιπώρηκεν ἡ μεγαλωσύνη αὐτῶν.”
meta gar tēn hypo Babylōniōn pyrpolēsin oudʼ allote deuteran ē kata Titon kai Ouespasianon Rhōmaiōn autokratoras tēn dia pyros hypemeine phthoran, ephʼ hę̄ palin dia ainigmatos tous palai archontas tou ethnous epi thrēnous kai olophyrmous anakalei phaskōn ho logos ‟ololy- xatō pitys, dioti peptōke kedros, hoti megalōs megistanes etalaipōrēsan. ololyxate dryes tēs Basanitidos, hoti katespasthē ho drymos ho symphytos; phōnē thrēnountōn poimenōn, hoti tetalaipōrēken hē megalōsynē autōn.”
For after the burning by the Babylonians it underwent destruction by fire a second time at no other time than under Titus and Vespasian, emperors of the Romans. Upon this the word again, through a riddle, calls the former rulers of the nation to lamentation and wailing, saying: “Let the pine wail, for the cedar has fallen, for the mighty have been sorely afflicted. Wail, oaks of Bashan, for the dense forest has been torn down; a voice of shepherds mourning, for their greatness has been afflicted.”
Zech 11:2–3 (quotation, high confidence)
Notes and citation
Summary: The second burning came under Titus and Vespasian, and Zechariah’s riddle calls the rulers to lament it.
Cite (SBL): Eusebius, Dem. ev. 8.4.21 (Dindorf 3:555–556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-21). (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).
8.4.22Dindorf 3:556
τότε γοῦν καὶ γέγονεν ἡ Ἰερουσαλὴμ ὡς πρόθυρα σαλευόμενα πᾶσι τοῖς λαοῖς κύκλῳ, καὶ ἐν τῇ Ἰουδαίᾳ γέγονε περιοχὴ, ὅ τε νενομισμένος αὐτοῖς ἅγιος καὶ ἱερὸς τόπος εἰσέτι καὶ σήμερον λίθος τυγχάνει καταπατούμενος πᾶσι τοῖς ἔθνεσι, καὶ πᾶς ὁ καταπατῶν αὐτὴν ἐμπαίζων ἐμπαίξεται, ἀκολούθως τῇ προφητείᾳ.
tote goun kai gegonen hē Ierousalēm hōs prothyra saleuomena pasi tois laois kyklǭ, kai en tę̄ Ioudaią gegone periochē, ho te nenomismenos autois hagios kai hieros topos eiseti kai sēmeron lithos tynchanei katapatoumenos pasi tois ethnesi, kai pas ho katapatōn autēn empaizōn empaixetai, akolouthōs tę̄ prophēteią.
Then, at any rate, Jerusalem became like shaken doorposts to all the peoples round about, and in Judea there was a siege; and the place they regarded as holy and sacred is still today a stone trampled by all the nations, and everyone who tramples it utterly mocks it, in keeping with the prophecy.
Zech 12:2–3 (allusion, high confidence)
Notes and citation
Summary: Jerusalem was besieged and its holy place is still trampled by the nations, as Zechariah said.
Cite (SBL): Eusebius, Dem. ev. 8.4.22 (Dindorf 3:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-22). (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).
8.4.23Dindorf 3:556
ἀλλὰ καὶ ἀνθʼ ὧν κατωρχήσαντο τοῦ ταῦτα θεσπίσαντος κυρίου οὐ διαλέλοιπεν αὐτοὺς κοπετὸς καὶ ὀδυρμὸς καὶ θρῆνος. οὐ πώποτε γοῦν ἄλλοτε ἢ μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν καὶ εἰς τὸν καθʼ ἡμᾶς χρόνον πᾶσαι αἶ φυλαὶ τοῦ Ἰουδαίων ἔθνους θρήνων καὶ κοπετῶν ἄξια πεπόνθασι διὰ τὴν καταλαβοῦσαν αὐτοὺς ἐκ θεοῦ πληγὴν, ὑφʼ ἧς καὶ ἡ μητρόπολις αὐτῶν ἀλλοφύλοις ἔθνεσιν ἐξεδόθη καὶ τὸ ἱερὸν κατεσκάφη, αὐτοί τε τῆς ἰδίας χώρας ἀπελήλαντο, ἐν τῇ πολεμίᾳ ἐχθροῖς δουλεύοντες· ὧν ἕνεκα πᾶς ὁ οἶκος αὐτῶν καὶ πᾶσα ψυχὴ αὐτῶν εἰσέτι καὶ σήμερον θρήνοις ὑποβέβληται.
alla kai anthʼ hōn katōrchēsanto tou tauta thespisantos kyriou ou dialeloipen autous kopetos kai odyrmos kai thrēnos. ou pōpote goun allote ē meta tēn tou sōtēros hēmōn parousian kai eis ton kathʼ hēmas chronon pasai ai phylai tou Ioudaiōn ethnous thrēnōn kai kopetōn axia peponthasi dia tēn katalabousan autous ek theou plēgēn, hyphʼ hēs kai hē mētropolis autōn allophylois ethnesin exedothē kai to hieron kateskaphē, autoi te tēs idias chōras apelēlanto, en tę̄ polemią echthrois douleuontes; hōn heneka pas ho oikos autōn kai pasa psychē autōn eiseti kai sēmeron thrēnois hypobeblētai.
Moreover, because they mocked the Lord who foretold these things, mourning, wailing, and lamentation have not left them. At no other time, at any rate, than after our Savior’s coming and down to our own time have all the tribes of the Jewish nation suffered things worthy of laments and mourning, because of the blow from God that overtook them, by which their capital was handed over to foreign nations and the temple razed, and they themselves were driven from their own land, serving their enemies in hostile territory. For these reasons their whole house and every soul among them is still today given over to lament.
Zech 12:10–12 (allusion, high confidence)
Notes and citation
Summary: Since Christ’s coming the Jewish tribes have suffered loss of city, temple, and land, and still mourn.
- Eusebius’s interpretation of Jewish suffering as divine punishment is translated as written.
Notes on the original text
- Digital text corrected (stray capital): Χρόνον → χρόνον.
Cite (SBL): Eusebius, Dem. ev. 8.4.23 (Dindorf 3:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-23). (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).
8.4.24Dindorf 3:556–557
διό φησιν ἡ προφητεία ‟καὶ κόψεται φυλὴ κατὰ φυλὴν, φυλὴ οἴκου Δαβὶδ καθʼ ἑαυτὴν, καὶ αἱ γυναῖκες αὐτῶν καθʼ ἑαυτὰς, καὶ τὰ τούτοις ἑπόμενα. ποῖαι δὲ μετὰ τοὺς τοῦ Ζαχαρίου χρόνους γεγόνασιν ἡμέραι, ἐν αἷς διεμερίσθη τὰ σκῦλα τῆς Ἱερουσαλὴμ καὶ ἐπισυνήχθη πάντα τὰ ἔθνη ἐπʼ αὐτὴν εἰς πόλεμον, ἥλω τε ἡ πόλις καὶ διηρπάγησαν αἶ οἰκίαι, καὶ αἶ γυναῖκες ἐμολύνθησαν ἀπήχθησάν τε εἰς αἰχμαλωσίαν, ὁμοῦ τε καὶ κατὰ τὸ αὐτὸ ὁ κύριος συμμαχῶν τοῖς ἔθνεσι τοῖς τὴν Ἱερουσαλὴμ πολεμοῦσι παρετάξατο ἐν αὐτοῖς; ἢ πότε ἔστησαν οἶ πόδες αὐτοῦ ἐπὶ τὸ ὄρος τῶν ἐλαιῶν; ἢ πότε γέγονε κύριος εἰς βασιλέα ἐπὶ πᾶσαν τὴν γῆν, αὐτός τε εἷς κύριος ἐπὶ πάντας ἀνθρώπους, καὶ τὸ ὄνομα αὐτοῦ ἓν, κυκλοῦν πᾶσαν τὴν γῆν καὶ τὴν ἔρημον; ταῦτα γὰρ οὐδʼ ἄλλοτέ πω πρότερον ἔχοι ἄν τις εἰς πέρας δεῖξαι ἀχθέντα ἢ κατὰ τοὺς Ῥωμαίων χρόνους, καθʼ οὓς ἐμπρησμὸν ὑπέμεινε δεύτερον μετὰ τὸν ὑπὸ Βαβυλωνίων ὁ νεὼς αὐτῶν, ἥ τε πόλις ἐξ ἐκείνου καὶ εἰς δεῦρο ὑπὸ ἀλλοφύλων ἐθνῶν κατοικισθεῖσα δείκνυται.
dio phēsin hē prophēteia ‟kai kopsetai phylē kata phylēn, phylē oikou Dabid kathʼ heautēn, kai hai gynaikes autōn kathʼ heautas, kai ta toutois hepomena. poiai de meta tous tou Zachariou chronous gegonasin hēmerai, en hais diemeristhē ta skyla tēs Hierousalēm kai episynēchthē panta ta ethnē epʼ autēn eis polemon, hēlō te hē polis kai diērpagēsan ai oikiai, kai ai gynaikes emolynthēsan apēchthēsan te eis aichmalōsian, homou te kai kata to auto ho kyrios symmachōn tois ethnesi tois tēn Hierousalēm polemousi paretaxato en autois? ē pote estēsan oi podes autou epi to oros tōn elaiōn? ē pote gegone kyrios eis basilea epi pasan tēn gēn, autos te heis kyrios epi pantas anthrōpous, kai to onoma autou hen, kykloun pasan tēn gēn kai tēn erēmon? tauta gar oudʼ allote pō proteron echoi an tis eis peras deixai achthenta ē kata tous Rhōmaiōn chronous, kathʼ hous emprēsmon hypemeine deuteron meta ton hypo Babylōniōn ho neōs autōn, hē te polis ex ekeinou kai eis deuro hypo allophylōn ethnōn katoikistheisa deiknytai.
That is why the prophecy says, “And the land will mourn tribe by tribe, the tribe of the house of David by itself and their wives by themselves,” and what follows. What days came after the times of Zechariah in which the spoils of Jerusalem were divided, and all the nations were gathered against it for war, and the city was taken and the houses plundered, and the women defiled and led away into captivity, and at the same time the Lord, as an ally of the nations that made war on Jerusalem, fought among them? Or when did his feet stand on the Mount of Olives? Or when did the Lord become king over the whole earth, himself one Lord over all people, and his name one, encircling the whole earth and the wilderness? No one could show these things brought to fulfilment at any time before, except in Roman times, in which their temple underwent a second burning after that by the Babylonians, and the city is shown to have been settled by foreign nations from then until now.
Zech 12:12 (quotation, high confidence) · Zech 14:1–4 (allusion, high confidence) · Zech 14:9 (allusion, high confidence)
Notes and citation
Summary: Only in Roman times were Jerusalem’s sack, the Lord’s feet on the Mount of Olives, and his universal kingship fulfilled.
Cite (SBL): Eusebius, Dem. ev. 8.4.24 (Dindorf 3:556–557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-24). (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).
8.4.25Dindorf 3:557
ὅτε καὶ ὁ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ τὰς οἰκείας ἐποιεῖτο διατριβὰς ἐπὶ τοῦ ἐλαιῶνος τοῦ κατάντικρυς τῆς Ἱερουσαλὴμ ὄρους, πληρουμένου τοῦ φάσκοντος λόγου καὶ στήσονται οἶ πόδες αὐτοῦ ἐπὶ τὸ ὄρος τῶν ἐλαιῶν τὸ κατέναντι Ἱερουσαλήμ, ” τοῦτʼ τοῦ θεοσεβοῦς πολιτεύματος καθʼ ὅλης τῆς ἀνθρώπων οἰκουμένης ἀνοικοδομηθέντος, πάντα τὰ ἔθνη, κατὰ τὴν προφητείαν, τὴν ἑορτὴν τῆς σκηνοπηγίας ἐν παντὶ τόπῳ τῷ θεῷ τῶν προφητῶν πανηγυρίζει, Αἰγύπτιοί τε ἐξ ἐκείνου τὸν τῶν ὅλων θεὸν ἐπιγνόντες τὰς σκηνὰς αὑτῶν ἐφʼ ἑκάστης πόλεως καὶ χώρας κατεπήξαντο· εἶεν δʼ ἂν αὗται αἶ κατὰ τόπον ἐκκλησίαι τοῦ Χριστοῦ.
hote kai ho kyrios hēmōn Iēsous ho Christos tou theou tas oikeias epoieito diatribas epi tou elaiōnos tou katantikrys tēs Hierousalēm orous, plēroumenou tou phaskontos logou kai stēsontai oi podes autou epi to oros tōn elaiōn to katenanti Hierousalēm, ” toutʼ tou theosebous politeumatos kathʼ holēs tēs anthrōpōn oikoumenēs anoikodomēthentos, panta ta ethnē, kata tēn prophēteian, tēn heortēn tēs skēnopēgias en panti topǭ tǭ theǭ tōn prophētōn panēgyrizei, Aigyptioi te ex ekeinou ton tōn holōn theon epignontes tas skēnas hautōn ephʼ hekastēs poleōs kai chōras katepēxanto; eien dʼ an hautai ai kata topon ekklēsiai tou Christou.
Then too our Lord Jesus, the Christ of God, spent his time on the mountain of olives opposite Jerusalem, fulfilling the word that says, “And his feet will stand on the Mount of Olives, which is opposite Jerusalem.” And when the godly way of life had been built up throughout the whole inhabited world, all the nations, according to the prophecy, celebrate the feast of Tabernacles in every place to the God of the prophets; and the Egyptians, having from then on recognized the God of the universe, have set up their tabernacles in every city and district. These would be the churches of Christ in every place.
Zech 14:4 (quotation, high confidence) · Zech 14:16–18 (allusion, high confidence) · Luke 21:37 (allusion, medium confidence)
Notes and citation
Summary: Christ stood on the Mount of Olives, and the nations, even Egypt, now keep the true feast of Tabernacles in the churches.
- The digital text has a damaged phrase (τοῦτʼ τοῦ); translated by sense.
Notes on the original text
- Digital text corrected (OCR error): προητείαν → προφητείαν.
Cite (SBL): Eusebius, Dem. ev. 8.4.25 (Dindorf 3:557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-25). (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).
8.4.26Dindorf 3:557
ταύτας γὰρ πολὺ κρείττους τῶν παρὰ Μωσεῖ σκηνῶν ἡ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ δύναμις καθʼ ὅλης συνεπήξατο τῆς ἀνθρώπων οἰκουμένης εἰς τὸ πᾶν γένος ἀνθρώπων καὶ πάντα τὰ ἔθνη σκηνοπηγίας ἑορτὴν τῷ ἐπὶ πάντων θεῷ ἐπιτελεῖν.
tautas gar poly kreittous tōn para Mōsei skēnōn hē tou sōtēros hēmōn Iēsou Christou dynamis kathʼ holēs synepēxato tēs anthrōpōn oikoumenēs eis to pan genos anthrōpōn kai panta ta ethnē skēnopēgias heortēn tǭ epi pantōn theǭ epitelein.
For the power of our Savior Jesus Christ has set up these tabernacles, far better than those under Moses, throughout the whole inhabited world, so that the whole human race and all the nations may celebrate the feast of Tabernacles to the God over all.
Notes and citation
Summary: Christ’s churches are tabernacles far better than those of Moses, where all nations keep the feast.
Notes on the original text
- Digital text corrected (OCR error (missing iota subscript)): θεῶ ἐπιτελεῖν → θεῷ ἐπιτελεῖν.
Cite (SBL): Eusebius, Dem. ev. 8.4.26 (Dindorf 3:557; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-26). (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).
8.4.27Dindorf 3:557–558
ὅτε τοίνυν καὶ ταῦτα τὰ πρόπαλαι τοῖς ἔθνεσι προαναφωνηθέντα καθʼ ἡμᾶς αὐτοὺς ὁρῶμεν τὴν ἔκβασιν ἀπειληφότα, τά τε τοῦ θρήνου καὶ τοῦ κοπετοῦ ταῖς φυλαῖς τοὐ Ἰουδαίων ἔθνους προκεκηρυγμένα, τά τε τῆς πυρπολήσεως τοῦ ἱεροῦ καὶ τῆς ἐσχάτης αὐτῶν ἐρημίας, ὁμοίως καὶ ταῦτα ταῖς προρρήσεσιν εἰσέτι καὶ σήμερον ὀφθαλμοῖς θεωρεῖται 5 τί λείπεται ἐπὶ τούτοις ἢ καὶ τὸν προφητευόμενον βασιλέα τὸν Χριστὸν τοῦ θεοῦ ἐληλυθέναι ὁμολογεῖν 5 τῶν κατὰ τὴν παρουσίαν αὐτοῦ σημείων ἐφʼ ἑκάστῳ τῶν εἰρημένων ἐναργῆ τὴν ἔκβασιν εἰληφέναι ἀποδεδειγμένων; Ἀπὸ τοῦ Ἠσαίου.
hote toinyn kai tauta ta propalai tois ethnesi proanaphōnēthenta kathʼ hēmas autous horōmen tēn ekbasin apeilēphota, ta te tou thrēnou kai tou kopetou tais phylais tou Ioudaiōn ethnous prokekērygmena, ta te tēs pyrpolēseōs tou hierou kai tēs eschatēs autōn erēmias, homoiōs kai tauta tais prorrēsesin eiseti kai sēmeron ophthalmois theōreitai 5 ti leipetai epi toutois ē kai ton prophēteuomenon basilea ton Christon tou theou elēlythenai homologein 5 tōn kata tēn parousian autou sēmeiōn ephʼ hekastǭ tōn eirēmenōn enargē tēn ekbasin eilēphenai apodedeigmenōn? Apo tou Ēsaiou.
Since, then, we see in our own time that these things too, proclaimed long before to the nations, have been fulfilled, and the lament and mourning foretold for the tribes of the Jewish nation, and the burning of the temple and their final desolation, are likewise still seen with our eyes today in agreement with the predictions, what remains but to confess that the prophesied king, the Christ of God, has come, since the signs of his coming have been shown to have been plainly fulfilled in each of the things said? From Isaiah.
Notes and citation
Summary: Since all of Zechariah’s signs are visibly fulfilled, the prophesied king, Christ, must have come; next comes Isaiah.
- “From Isaiah” is the heading of the next chapter. The digital text has the numeral 5 in place of punctuation twice; it is disregarded.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.4.27 (Dindorf 3:557–558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-4-27). (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).
preface 8, chapter 5
8.5.1Dindorf 3:558
‟Ἰδοὺ κύριος κάθηται ἐπὶ νεφέλης κούφης, καὶ ἥξει εἰς Αἴγυπτον, καὶ σεισθήσεται τὰ χειροποίητα Αἰγύπτου ἀπὸ προσώπου αὐτοῦ, καὶ ἡ καρδία αὐτῶν ἡττηθήσεται ἐν αὐτοῖς, καὶ ἐπεγερθήσονται Αἰγύπτιοι ἐπʼ Αἰγυπτίους, καὶ πολεμήσει ἄνθρωπος τὸν ἀδελφὸν αὑτοῦ, καὶ ἄνθρωπος τὸν πλησίον αὑτοῦ. ἐπεγερθήσονται πόλις ἐπὶ πόλιν καὶ νόμος ἐπὶ νόμον, καὶ ταραχθήσεται τὸ πνεῦμα τῶν Αἰγυπτίων ἐν αὐτοῖς, καὶ τὴν βουλὴν αὐτῶν διασκεδάσω, καὶ ἐπερωτήσουσι τοὺς θεοὺς αὑτῶν, καὶ τὰ ἀγάλματα αὑτῶν, καὶ τοὺς ἐγγαστριμύθους καὶ τοὺς ἐκ τῆς γῆς φωνοῦντας.”
‟Idou kyrios kathētai epi nephelēs kouphēs, kai hēxei eis Aigypton, kai seisthēsetai ta cheiropoiēta Aigyptou apo prosōpou autou, kai hē kardia autōn hēttēthēsetai en autois, kai epegerthēsontai Aigyptioi epʼ Aigyptious, kai polemēsei anthrōpos ton adelphon hautou, kai anthrōpos ton plēsion hautou. epegerthēsontai polis epi polin kai nomos epi nomon, kai tarachthēsetai to pneuma tōn Aigyptiōn en autois, kai tēn boulēn autōn diaskedasō, kai eperōtēsousi tous theous hautōn, kai ta agalmata hautōn, kai tous engastrimythous kai tous ek tēs gēs phōnountas.”
“Behold, the Lord is seated on a light cloud and will come to Egypt, and the handmade idols of Egypt will be shaken at his presence, and their heart will be overcome within them. And Egyptians will be roused against Egyptians, and a man will fight against his brother, and a man against his neighbour; city will rise against city, and law against law. And the spirit of the Egyptians will be troubled within them, and I will scatter their counsel; and they will inquire of their gods and their images, and of the ventriloquists and those who speak from the earth.”
Isa 19:1–3 (quotation, high confidence)
Notes and citation
Summary: Isaiah 19:1–3: the Lord comes to Egypt on a light cloud, and its idols and people are shaken.
Cite (SBL): Eusebius, Dem. ev. 8.5.1 (Dindorf 3:558; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-5-1). (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).
8.5.2Dindorf 3:558–559
Καὶ ἐξῆς μετὰ πλεῖστα διʼ αἰνιγμάτων εἰρημένα ἐπιλέγεται ‟τῇ ἡμέρᾳ ἐκείνῃ ἔσται θυσιαστήριον τῷ κυρίῳ ἐν χώρᾳ Αἰγύπτου 5 καὶ στήλη πρὸς τὸ ὅριον αὐτῆς τῷ κυρίῳ, καὶ ἔσται εἰς σημεῖον εἰς τὸν αἰῶνα τῷ κυρίῳ ἐν χώρᾳ Αἰγύπτου, ὅτι κεκράξονται πρὸς κύριον διὰ τοὺς θλίβοντας αὐτοὺς, καὶ ἀποστελεῖ αὐτοῖς κύριος ἄνθρωπον, ὃς σώσει αὐτοὺς, κρίνων σώσει αὐτοὺς, καὶ γνωστὸς ἔσται κύριος τοῖς Αἰγυπτίοις, καὶ γνώσονται οἱ Αἰγύπτιοι κύριον τὸν θεὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ποιήσουσι θυσίας, καὶ εὔξονται εὐχὰς τῷ κυρίῳ, καὶ ἀποδώσουσι.
Kai exēs meta pleista diʼ ainigmatōn eirēmena epilegetai ‟tę̄ hēmerą ekeinę̄ estai thysiastērion tǭ kyriǭ en chōrą Aigyptou 5 kai stēlē pros to horion autēs tǭ kyriǭ, kai estai eis sēmeion eis ton aiōna tǭ kyriǭ en chōrą Aigyptou, hoti kekraxontai pros kyrion dia tous thlibontas autous, kai apostelei autois kyrios anthrōpon, hos sōsei autous, krinōn sōsei autous, kai gnōstos estai kyrios tois Aigyptiois, kai gnōsontai hoi Aigyptioi kyrion ton theon en tę̄ hēmerą ekeinę̄, kai poiēsousi thysias, kai euxontai euchas tǭ kyriǭ, kai apodōsousi.
And next, after very much said through riddles, it adds: “On that day there will be an altar to the Lord in the land of Egypt, and a pillar to the Lord at its border; and it will be a sign for ever to the Lord in the land of Egypt, for they will cry to the Lord because of those who afflict them, and the Lord will send them a man who will save them; judging, he will save them. And the Lord will be known to the Egyptians, and the Egyptians will know the Lord God on that day, and they will offer sacrifices, and vow vows to the Lord, and pay them.”
Isa 19:19–21 (quotation, high confidence)
Notes and citation
Summary: Isaiah 19:19–21: an altar to the Lord in Egypt, and the Egyptians will know and worship him.
- The digital text has the numeral 5 in place of punctuation; it is disregarded.
Cite (SBL): Eusebius, Dem. ev. 8.5.2 (Dindorf 3:558–559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-5-2). (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).
8.5.3Dindorf 3:559
Καὶ ταῦτα προλαβόντες ἐκ μέρους διεσαφήσαμεν. εἰ μὲν οὖν μὴ τοὺς πατρῴους θεοὺς καταλιπόντες Αἰγύπτιοι καθʼ ἡμᾶς αὐτοὺς ὁρῶνται τὸν τῶν προφητῶν θεὸν ἐπικαλούμενοι, εἰ μὴ καθʼ ὅλης τῆς Αἰγύπτου κατὰ πάντα τόπον καὶ πόλιν καὶ χώραν ἀνεγήγερται θυσιαστήριον τῷ παρὰ μόνοις Ἑβραίοις θεολογουμένῳ θεῷ, εἰ μὴ σέσεισται τὰ χειροποίητα Αἰγύπτου, τῆς περὶ αὐτὰ δαιμονικῆς δυνάμεως ἐκλελοιπυίας, καὶ τῆς παλαιᾶς δεισιδαιμονίας ἐκ τῆς τῶν Αἰγυπτίων ψυχῆς ἀρθείσης, καὶ ἔτι πρὸς τούτοις εἰ μὴ καθʼ ἑκάστην πόλιν καὶ καθʼ ἕκαστον οἶκον πόλεμος ἐμφύλιος τοῖς Αἰγυπτίοις συνίσταται, τῶν μὲν τὸν κύριον καὶ τὸ σέβας τοῦ θεοῦ τῶν προφητῶν ἀποδεξαμένων καὶ ἀποστραφέντων τὴν ἐξ αἰῶνος πολύθεον πλάνην, τῶν δὲ διὰ τὸ τοῖς πατρίοις ἔτι προστετηκέναι κακοῖς τοὺς τὸν κύριον παραδεξαμένους πολεμούντων, εἰ μὴ εἰσέτι καὶ δεῦρο ἐπερωτᾶν πειρώμενοι τοὺς ἑαυτῶν θεοὺς καὶ τὰ ἀγάλματα καὶ τοὺς ἐκ τῆς γῆς φωνοῦντας καὶ τοὺς ἐγγαστριμύθους ἀτελῆ καὶ ἄπρακτον τὴν ἐπὶ τάδε καταφυγὴν ποιοῦνται διὰ τὸ μηκέθʼ ὁμοίως ἐνεργεῖν δύνασθαι ὥσπερ τὸ πρὶν τοὺς δαίμονας, εἰ μὴ πάντα ταῦτα ἔργοις αὐτοῖς τέλος εἰληφότα δείκνυται, μή πώ μοι νομίζοιτο τὸ προφητικὸν πεπληρωσθαι λόγιον, μηδὲ τὸν θεσπιζόμενον κύριον ἐπιδεδημηκέναι τῷ βίῳ τῶν ἀνθρώπων.
Kai tauta prolabontes ek merous diesaphēsamen. ei men oun mē tous patrǭous theous katalipontes Aigyptioi kathʼ hēmas autous horōntai ton tōn prophētōn theon epikaloumenoi, ei mē kathʼ holēs tēs Aigyptou kata panta topon kai polin kai chōran anegēgertai thysiastērion tǭ para monois Hebraiois theologoumenǭ theǭ, ei mē seseistai ta cheiropoiēta Aigyptou, tēs peri auta daimonikēs dynameōs ekleloipuias, kai tēs palaias deisidaimonias ek tēs tōn Aigyptiōn psychēs artheisēs, kai eti pros toutois ei mē kathʼ hekastēn polin kai kathʼ hekaston oikon polemos emphylios tois Aigyptiois synistatai, tōn men ton kyrion kai to sebas tou theou tōn prophētōn apodexamenōn kai apostraphentōn tēn ex aiōnos polytheon planēn, tōn de dia to tois patriois eti prostetēkenai kakois tous ton kyrion paradexamenous polemountōn, ei mē eiseti kai deuro eperōtan peirōmenoi tous heautōn theous kai ta agalmata kai tous ek tēs gēs phōnountas kai tous engastrimythous atelē kai aprakton tēn epi tade kataphygēn poiountai dia to mēkethʼ homoiōs energein dynasthai hōsper to prin tous daimonas, ei mē panta tauta ergois autois telos eilēphota deiknytai, mē pō moi nomizoito to prophētikon peplērōsthai logion, mēde ton thespizomenon kyrion epidedēmēkenai tǭ biǭ tōn anthrōpōn.
We have already explained these things in part earlier. Now if the Egyptians are not seen in our own time abandoning their ancestral gods and calling on the God of the prophets; if an altar has not been raised throughout all Egypt, in every place and city and district, to the God proclaimed among the Hebrews alone; if the handmade idols of Egypt have not been shaken, the demonic power around them having failed and the old superstition having been taken from the souls of the Egyptians; and further, if civil war has not arisen among the Egyptians in every city and every house, some having accepted the Lord and the worship of the God of the prophets and turned from the age-old error of many gods, while others, because they still cling to their ancestral evils, make war on those who have received the Lord; if, trying still to this day to inquire of their gods and images and of those who speak from the earth and the ventriloquists, they do not find their recourse to these incomplete and ineffective, because the demons can no longer act as before; if all these things are not shown to have been fulfilled in actual fact, then let no one think that the prophetic oracle has yet been fulfilled for me, nor that the Lord who was foretold has come to dwell in human life.
Isa 19:1–3 (allusion, high confidence) · Isa 19:19 (allusion, high confidence)
Notes and citation
Summary: If Egypt had not turned from its idols to the God of the prophets, amid division and failing oracles, the prophecy would be unfulfilled.
Notes on the original text
- Digital text corrected (OCR error): τόν Αἰγυπτίων → τῶν Αἰγυπτίων; συνίστατι → συνίσταται; πλόνην → πλάνην.
Cite (SBL): Eusebius, Dem. ev. 8.5.3 (Dindorf 3:559; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-5-3). (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).
8.5.4Dindorf 3:559–560
εἰ δὲ αὐτοῖς ἔργοις κατὰ πολὺ τῶν λόγων ἐναργεστέροις εἰσέτι δεῦρο θεωροῦνται οἱ τὴν Αἴγυπτον οἰκοῦντες, οἱ μὲν τὸν θεὸν τὼν προφητῶν ἐπεγνωκότες καὶ διʼ αὐτὸν τοὺς πατρίους καταλελοιπότες θεοὺς, οἱ δὲ πρὸς τούτους στασιαστικῶς ἔχοντες, καὶ οἱ μὲν τοὺς θεοὺς αὑτῶν εἰσέτι νῦν ἐπικαλούμενοι καὶ τὰ ἀγάλματα καὶ τοὺς ἐκ τῆς γῆς φωνοῦντας μηδέν τε ἐνεργεῖν δυναμένους, οἱ δὲ τῷ κυρίῳ τῶν προφητῶν ἐν πάσῃ τῇ Αἰγυπτίων χώρᾳ θυσιαστήριον καθʼἑκάστην ἐκκλησίαν συστησάμενοι, ἔν τε ταῖς θλίψεσι καὶ τοῖς κατʼ αὐτῶν διωγμοῖς οὐκέτι τὰ κνώδαλα, οὐδὲ τὰ ἑρπετὰ τῆς γῆς, ὡς θεοὺς, οὐδὲ τοὺς ἀγρίους θῆρας καὶ τὰ ἄλογα ζῷα ὁμοίως τοῖς αὐτῶν πατράσιν, ἀλλὰ τὸν επὶ πάντων θεὸν ἐπικαλούμενοι, καὶ μόνον αὐτὸν καὶ τὸν αὐτοῦ φόβον ἐν ταῖς αὑτῶν διανοίαις κατειληφότες, εὐχόμενοί τε αὐτῷ εὐχὰς, ἀλλʼ οὐκέτι τοῖς δαίμοσι, καὶ ἀποδιδόντες τὰς θεοπρεπεῖς ἐπαγγελίας, πῶς οὐχ ἕπεται συνομολογεῖν καὶ τὰ πρὸ τῶν ἀποτελεσμάτων εἰς ἔργον ἤδη κεχωρηκέναι; ἦν δὲ ταῦτα τοῦ κυρίου παρουσία εἰς Αἴγυπτον οὐκ ἀσώματος ἀποβησομένη, ἀλλὰ διὰ νεφέλης κούφης, ἢ καὶ μᾶλλον διὰ πάχους ἐλαφροῦ· οὕτω γὰρ τὸ Ἑβραϊκὸν περιέχει, τὴν ἔνσαρκον αὐτοῦ παρουσίαν αἰνιττόμενον.
ei de autois ergois kata poly tōn logōn enargesterois eiseti deuro theōrountai hoi tēn Aigypton oikountes, hoi men ton theon tōn prophētōn epegnōkotes kai diʼ auton tous patrious kataleloipotes theous, hoi de pros toutous stasiastikōs echontes, kai hoi men tous theous hautōn eiseti nyn epikaloumenoi kai ta agalmata kai tous ek tēs gēs phōnountas mēden te energein dynamenous, hoi de tǭ kyriǭ tōn prophētōn en pasę̄ tę̄ Aigyptiōn chōrą thysiastērion kathʼhekastēn ekklēsian systēsamenoi, en te tais thlipsesi kai tois katʼ autōn diōgmois ouketi ta knōdala, oude ta herpeta tēs gēs, hōs theous, oude tous agrious thēras kai ta aloga zǭa homoiōs tois autōn patrasin, alla ton epi pantōn theon epikaloumenoi, kai monon auton kai ton autou phobon en tais hautōn dianoiais kateilēphotes, euchomenoi te autǭ euchas, allʼ ouketi tois daimosi, kai apodidontes tas theoprepeis epangelias, pōs ouch hepetai synomologein kai ta pro tōn apotelesmatōn eis ergon ēdē kechōrēkenai? ēn de tauta tou kyriou parousia eis Aigypton ouk asōmatos apobēsomenē, alla dia nephelēs kouphēs, ē kai mallon dia pachous elaphrou; houtō gar to Hebraïkon periechei, tēn ensarkon autou parousian ainittomenon.
But if the inhabitants of Egypt are still seen today, by deeds far plainer than words, some having recognized the God of the prophets and for his sake abandoned their ancestral gods, others at strife with them; and some still calling on their gods and images and those who speak from the earth, who can do nothing, while others have set up an altar to the Lord of the prophets throughout the whole land of Egypt in every church, and in afflictions and the persecutions against them call no longer on vermin or the creeping things of the earth as gods, nor, like their fathers, on wild beasts and irrational animals, but on the God over all, holding him alone and the fear of him in their minds, and praying their prayers to him and no longer to the demons, and paying the vows that befit God, how does it not follow that we must also agree that the things before these results have already come to pass? These were the coming of the Lord to Egypt, which would not be bodiless but on a light cloud, or rather “on a light thickness,” for so the Hebrew reads, hinting at his coming in the flesh.
Isa 19:1 (allusion, high confidence) · Isa 19:19–21 (allusion, high confidence)
Notes and citation
Summary: Egypt’s visible conversion proves the Lord’s coming there, on a “light cloud” that signifies his coming in the flesh.
- “On a light thickness” (πάχος ἐλαφρόν) is apparently the rendering of one of the later Greek translators, which Eusebius attributes to the Hebrew; he reads it of the incarnation.
Notes on the original text
- Digital text corrected (OCR accent error; OCR error): τοῦς θεοὺς → τοὺς θεοὺς; συστηςάμενοι → συστησάμενοι; παρουςίαν αἰνιττόμενον → παρουσίαν αἰνιττόμενον.
Topics: Christology, Persecution
Cite (SBL): Eusebius, Dem. ev. 8.5.4 (Dindorf 3:559–560; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-5-4). (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).
8.5.5Dindorf 3:560
τοῦτον δὴ οὖν αὐτὸν προϊὼν ἐξῆς ὁ λόγος ἄνθρωπον σωτῆρα ἀπεκάλεσε φήσας “καὶ ἀποστελεῖ αὐτοῖς κύριος ἄνθρωπον, ὃς σώσει αὐτούς.” πάλιν γοῦν κἀνταυθα τὸ Ἑβραϊκὸν “καὶ ἀποστελεῖ αὐτοῖς κύριος σωτῆρα, ὃς σώσει αυτούς” ἔχει. ὧν οὕτως ἐναργῆ τὴν ἀπόδειξιν παρεχομένων ἡγοῦμαι καὶ τοὺς χρόνους σαφεῖς γεγονέναι, καθʼ οὓς τὰ τῆς εἰς ἀνθρώπους τοῦ κυρίου παρουςίας ἐθεσπίζετο.
touton dē oun auton proïōn exēs ho logos anthrōpon sōtēra apekalese phēsas “kai apostelei autois kyrios anthrōpon, hos sōsei autous.” palin goun kantautha to Hebraïkon “kai apostelei autois kyrios sōtēra, hos sōsei autous” echei. hōn houtōs enargē tēn apodeixin parechomenōn hēgoumai kai tous chronous sapheis gegonenai, kathʼ hous ta tēs eis anthrōpous tou kyriou parousias ethespizeto.
The word, going on next, called this very one a man and a savior, saying, “And the Lord will send them a man who will save them.” Here again, at any rate, the Hebrew has, “And the Lord will send them a savior who will save them.” Since these things furnish so clear a proof, I think the times too have become clear at which the Lord’s coming to human beings was foretold.
Isa 19:20 (quotation, high confidence)
Notes and citation
Summary: Isaiah calls the one sent to Egypt a man and savior, which makes plain the time of the Lord’s coming.
Notes on the original text
- Digital text corrected (OCR error): οἦν → οὖν.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 8.5.5 (Dindorf 3:560; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-5-5). (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).
8.5.6Dindorf 3:560–561
Τοσαυτα διὰ βραχέων καὶ τὰ περὶ τῶν χρόνων τῆς τοῦ κυρίου εἰς ἀνθρώπους ἐπιφανείας συνῆκται· πλείονα δʼ ἄν τις ἐπὶ σχολῆς εὕροι καὶ τὰς λοιπὰς ἐκπεριιὼν γραφάς· ἡμεῖς γε μὴν τοῖς εἰρημένοις ἀρκεσθέντες μέτιμεν ἤδη καὶ ἐπὶ τὰς λοιπὰς προφητείας. διὸ τὰ οἰκονομηθέντα ἐν ἀνθρώποις ἀκολούθως αὐτῷ ἐκ τῶν θείων προρρήσεων ἀναλεξόμεθα.
Tosauta dia bracheōn kai ta peri tōn chronōn tēs tou kyriou eis anthrōpous epiphaneias synēktai; pleiona dʼ an tis epi scholēs heuroi kai tas loipas ekperiiōn graphas; hēmeis ge mēn tois eirēmenois arkesthentes metimen ēdē kai epi tas loipas prophēteias. dio ta oikonomēthenta en anthrōpois akolouthōs autǭ ek tōn theiōn prorrēseōn analexometha.
So much has been gathered briefly about the times of the Lord’s appearing to human beings. One might find more at leisure by going through the rest of the Scriptures; but we, content with what has been said, now pass on to the remaining prophecies. Therefore we shall gather in order from the divine predictions the things accomplished among human beings in the course of his dispensation.
Notes and citation
Summary: Eusebius closes the discussion of the time of Christ’s coming and turns to prophecies of the events of his life.
Notes on the original text
- Digital text corrected (OCR error; split word): διὰραχέων → διὰ βραχέων; χρό νῶν → χρόνων; ἀνφρώποις → ἀνθρώποις.
Cite (SBL): Eusebius, Dem. ev. 8.5.6 (Dindorf 3:560–561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-8-5-6). (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).
preface 9, chapter 0
9.0.1Dindorf 3:561
Τί δὴ λείπεται ἐπὶ τούτοις ἀλλʼ ἢ ταῖς ὑποσχέσεσιν ἀκολούθως διελθεῖν τὰ οἰκονομηθέντα ἐπὶ τῆς ἐνανθρωπήσεως αὐτοῦ δὴ τοῦ θεοῦ λόγου; περὶ οὑ τὰ προπεπονημένα ἐν ὀκτὼ τοῖς πρὸ τούτου συγγράμμασι διεληλύθαμεν, τοτὲ μὲν τὴν κατʼ αὐτὸν θεολογίαν διερευνώμενοι, τοτὲ δὲ τὴν οὐρανόθεν εἰς ἡμᾶς κάθοδον καὶ τόν τε τρόπον ὁμοῦ καὶ τὴν προσηγορίαν καὶ τὸν χρόνον τῆς ἀφίξεως αὐτοῦ διασκοπούμενοι. ὧν ἀποδεδειγμένων καιρὸς ἤδη τὰ κατὰ τὴν ἐπιφάνειαν αὐτοῦ συνιδεῖν, παραστῆσαί τε ὅπως καὶ τούτων ἕκαστα παρʼ Ἑβραίοις προαναπεφώνητο.
Ti dē leipetai epi toutois allʼ ē tais hyposchesesin akolouthōs dielthein ta oikonomēthenta epi tēs enanthrōpēseōs autou dē tou theou logou? peri hou ta propeponēmena en oktō tois pro toutou syngrammasi dielēlythamen, tote men tēn katʼ auton theologian diereunōmenoi, tote de tēn ouranothen eis hēmas kathodon kai ton te tropon homou kai tēn prosēgorian kai ton chronon tēs aphixeōs autou diaskopoumenoi. hōn apodedeigmenōn kairos ēdē ta kata tēn epiphaneian autou synidein, parastēsai te hopōs kai toutōn hekasta parʼ Hebraiois proanapephōnēto.
What remains after this but to go through, as we promised, the things accomplished in the incarnation of the very Word of God? We have gone through what concerns him in the labours of the eight books before this, at times examining the theology concerning him, at times considering his descent from heaven to us, together with the manner, the name, and the time of his coming. Since these things have been proved, it is now time to consider what concerns his appearing and to show how each of these things too had been proclaimed beforehand among the Hebrews.
Notes and citation
Summary: Having treated Christ’s divinity and the manner, name, and time of his coming, Eusebius turns to prophecies of the events of the incarnation.
Notes on the original text
- Digital text corrected (OCR error (missing letter)): συγράμμασι → συγγράμμασι.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.0.1 (Dindorf 3:561; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-0-1). (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).
9.0.2Dindorf 3:561–562
τό γε μὴν τῶν προρρήσεων ἀποτέλεσμα διὰ τῆς τῶν ἱερῶν εὐαγγελιστῶν μαρτυρίας καὶ τῆς διʼ αὐτῶν ἱστορηθείσης τῶν πραγμάτων ἀποβάσεως ἐπισφραγισθήσεται. πρῶτον οὖν ἁπάντων, ἐπειδὴ τὰ περὶ τῆς γενέσεως αὐτοῦ γένους τε καὶ φυλῆς καὶ σπέρματος ἀποδέδεικται, φέρε τὰ περὶ τοῦ φανέντος ἐπὶ τῇ γενέσει αὐτοῦ νέου τινὸς καὶ ξενίζοντος παρὰ τοὺς συνήθεις ἀστέρος θεασώμεθα, ἐπεὶ καὶ τοῦτο πάλαι πρότερον ἐκ μακρῶν ἄνωθεν χρόνων παρὰ Μωσεῖ βοώμενον τοῦτον ἱστόρηται τὸν τρόπον·
to ge mēn tōn prorrēseōn apotelesma dia tēs tōn hierōn euangelistōn martyrias kai tēs diʼ autōn historētheisēs tōn pragmatōn apobaseōs episphragisthēsetai. prōton oun hapantōn, epeidē ta peri tēs geneseōs autou genous te kai phylēs kai spermatos apodedeiktai, phere ta peri tou phanentos epi tę̄ genesei autou neou tinos kai xenizontos para tous synētheis asteros theasōmetha, epei kai touto palai proteron ek makrōn anōthen chronōn para Mōsei boōmenon touton historētai ton tropon;
And the fulfilment of the predictions will be sealed by the testimony of the holy evangelists and by the outcome of events recorded by them. First of all, then, since what concerns his birth, race, tribe, and seed has been proved, let us consider the star that appeared at his birth, a new star, strange compared with the familiar ones; for this too was proclaimed by Moses long before, from times far back, and is recorded in this way.
Notes and citation
Summary: The fulfilments will be confirmed from the Gospels, beginning with the new star at Christ’s birth foretold by Moses.
Notes on the original text
- Digital text corrected (OCR error; missing accent; split word): ἁπάν- τῶν → ἁπάντων; ἐκ μακρόν ἄνωθεν → ἐκ μακρῶν ἄνωθεν; τροπον → τρόπον.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.0.2 (Dindorf 3:561–562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-0-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).
preface 9, chapter 1
9.1.1Dindorf 3:562
Μώσης ἐν Ἀριθμοῖς περὶ τοῦ φανέντος ἐπὶ τῇ γενέσει τοῦ σωτῆρος ἡμῶν ἀστέρος φησὶ ‟φησὶ Βαλαὰμ υἱὸς Βεῶρ, φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν, ἀκούων λόγια θεοῦ, ἐπιστάμενος ἐπιστήμην ὑψίστου, καὶ ὅρασιν τοῦ θεοῦ ἰδὼν, ἐν ὕπνῳ ἀποκεκαλυμμένοι οἶ ὀφθαλμοὶ αὐτοῦ. δείξω αὐτῷ, καὶ οὐχὶ νῦν, μακαρίζω, καὶ οὐκ ἐγγίζει. ἀνατελεῖ ἄστρον ἐξ Ἰακὼβ, καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραὴλ, καὶ θραύσει τοὺς ἀρχηγοὺς Μωὰβ, καὶ προνομεύσει πάντας υἱοὺς Σήθ. καὶ ἔσται Ἐδὼμ κληρονομία, καὶ ἔσται κληρονομία Ἠσαῦ ὁ ἐχθρὸς αὐτοῦ, καὶ Ἰσραὴλ ἐποίησεν ἐν ἰσχύϊ, καὶ ἐξεγερθήσεται ἐξ Ἰακὼβ, καὶ ἀπολεῖ σωζόμενον ἐκ πόλεως.”
Mōsēs en Arithmois peri tou phanentos epi tę̄ genesei tou sōtēros hēmōn asteros phēsi ‟phēsi Balaam huios Beōr, phēsin ho anthrōpos ho alēthinōs horōn, akouōn logia theou, epistamenos epistēmēn hypsistou, kai horasin tou theou idōn, en hypnǭ apokekalymmenoi oi ophthalmoi autou. deixō autǭ, kai ouchi nyn, makarizō, kai ouk engizei. anatelei astron ex Iakōb, kai anastēsetai anthrōpos ex Israēl, kai thrausei tous archēgous Mōab, kai pronomeusei pantas huious Sēth. kai estai Edōm klēronomia, kai estai klēronomia Ēsau ho echthros autou, kai Israēl epoiēsen en ischyï, kai exegerthēsetai ex Iakōb, kai apolei sōzomenon ek poleōs.”
Moses in Numbers says about the star that appeared at the birth of our Savior: “Balaam son of Beor says, the man who truly sees says, who hears the oracles of God, who knows the knowledge of the Most High, and has seen a vision of God, in sleep, his eyes uncovered: I will show him, but not now; I call him blessed, but he is not near. A star will rise out of Jacob, and a man will rise up out of Israel, and he will crush the leaders of Moab and plunder all the sons of Seth. And Edom will be an inheritance, and Esau his enemy will be an inheritance, and Israel has acted in strength. And one will be raised up out of Jacob and will destroy one who is saved out of the city.”
Num 24:15–19 (quotation, high confidence)
Notes and citation
Summary: Numbers 24:15–19: Balaam foretells a star out of Jacob and a man out of Israel who will crush Moab.
- The oracle follows the Septuagint.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.1.1 (Dindorf 3:562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-1). (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).
9.1.2Dindorf 3:562
Ἐπὶ ταύτῃ φησὶ τῇ προφητείᾳ κινηθέντας τοὺς διαδόχους Βαλαὰμ (σεσῶσθαι γὰρ αὐτὴν, ὡς καὶ ἦν εἰκὸς, παρʼ αὐτοῖς, ὁπηνίκα συνεῖδον ἐν οὐρανῷ ξενίζοντά τινα παρὰ τοὺς συνήθεις ἀστέρα, κατὰ κορυφῆς, ὡς ἂν εἴποι τις, καὶ κατὰ κάθετον τῆς Ἰουδαίας ἐστηριγμένον) σπουδὴν πεποιῆσθαι ἐπὶ τὴν Παλαιστίνων ἀφικέσθαι γῆν, ἱστορίας ἕνεκα τοῦ διὰ φανέντος ἀστέρος σημαινομένου βασιλέως.
Epi tautę̄ phēsi tę̄ prophēteią kinēthentas tous diadochous Balaam (sesōsthai gar autēn, hōs kai ēn eikos, parʼ autois, hopēnika syneidon en ouranǭ xenizonta tina para tous synētheis astera, kata koryphēs, hōs an eipoi tis, kai kata katheton tēs Ioudaias estērigmenon) spoudēn pepoiēsthai epi tēn Palaistinōn aphikesthai gēn, historias heneka tou dia phanentos asteros sēmainomenou basileōs.
It is said that Balaam’s successors were moved by this prophecy (for it had been preserved among them, as was likely) when they noticed in the sky a star strange compared with the familiar ones, fixed overhead, so to speak, and vertically above Judea; and they made haste to come to the land of Palestine, to learn about the king signified by the star that appeared.
Matt 2:1–2 (allusion, high confidence)
Notes and citation
Summary: Balaam’s successors, who kept his prophecy, saw a strange star over Judea and came to inquire about the king.
- The Magi are identified as Balaam’s successors; this is a tradition Eusebius reports (“it is said”).
Notes on the original text
- Digital text corrected (OCR accent error): τινὰ παρὰ → τινα παρὰ.
Cite (SBL): Eusebius, Dem. ev. 9.1.2 (Dindorf 3:562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-2). (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).
9.1.3Dindorf 3:562–563
Μαρτυρεῖ τούτοις ὁ εὐαγγελιστὴς Ματθαῖος λέγων ‟τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας, ἐν ἡμέραις Ἡρώδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱερουσαλῆμ λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ιου- δαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ, καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. ὅτε καὶ παραπεμφθέντες εἰς Βηθλεὲμ ἐπορεύθησαν, καὶ ἰδοὺ πάλιν ὁ αὐτὸς ἀστὴρ, ὃν εἶδον ἐν τῆ ἀνατολῇ προῆγεν αὐτοὺς, ἴως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον. ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα, καὶ εἰσελθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μάριας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ.”
Martyrei toutois ho euangelistēs Matthaios legōn ‟tou de Iēsou gennēthentos en Bēthleem tēs Ioudaias, en hēmerais Hērōdou tou basileōs, idou magoi apo anatolōn paregenonto eis Hierousalēm legontes, pou estin ho techtheis basileus tōn Iou- daiōn? eidomen gar autou ton astera en tę̄ anatolę̄, kai ēlthomen proskynēsai autǭ. hote kai parapemphthentes eis Bēthleem eporeuthēsan, kai idou palin ho autos astēr, hon eidon en tē anatolę̄ proēgen autous, iōs elthōn estathē epanō hou ēn to paidion. idontes de ton astera echarēsan charan megalēn sphodra, kai eiselthontes eis tēn oikian eidon to paidion meta Marias tēs mētros autou, kai pesontes prosekynēsan autǭ.”
The evangelist Matthew bears witness to this, saying: “Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying, Where is he who has been born king of the Jews? For we saw his star in the east and have come to worship him.” And when they had been sent on to Bethlehem they set out, “and behold, again the same star which they had seen in the east went before them, until it came and stood over where the child was. And when they saw the star, they rejoiced with exceedingly great joy; and going into the house they saw the child with Mary his mother, and falling down they worshipped him.”
Matt 2:1–2 (quotation, high confidence) · Matt 2:9–11 (quotation, high confidence)
Notes and citation
Summary: Matthew records the magi following the star to Bethlehem and worshipping the child.
Notes on the original text
- Digital text corrected (OCR error): παραπαμφθέντες → παραπεμφθέντες.
Cite (SBL): Eusebius, Dem. ev. 9.1.3 (Dindorf 3:562–563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-3). (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).
9.1.4Dindorf 3:563
Ταῦτα μὲν τὸ ἱερὸν εὐαγγέλιον. ὁ δέ γε τῆς προφητείας λόγος ἐπὶ τῇ τοῦ ἀστέρος ἐπιτολῇ καὶ τῇ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ γενέσει τίνα φησὶν ἔσεσθαι συνιδεῖν ἄξιον, θραῦσιν ἀρχηγῶν Μωὰβ, καὶ προνομὴν υἱῶν Σὴθ, καὶ τῶν γε λοιπῶν τοῦ Ἰουδαίων ἔθνους πολεμίων κληρονομίαν. οὗτοι δὲ ἦσαν Εδὼμ καὶ Ἠσαῦ.
Tauta men to hieron euangelion. ho de ge tēs prophēteias logos epi tę̄ tou asteros epitolę̄ kai tę̄ tou sōtēros hēmōn Iēsou Christou genesei tina phēsin esesthai synidein axion, thrausin archēgōn Mōab, kai pronomēn huiōn Sēth, kai tōn ge loipōn tou Ioudaiōn ethnous polemiōn klēronomian. houtoi de ēsan Edōm kai Ēsau.
So says the holy Gospel. But what the word of the prophecy says will happen at the rising of the star and the birth of our Savior Jesus Christ is worth considering: the crushing of the leaders of Moab, and the plundering of the sons of Seth, and the inheriting of the rest of the enemies of the Jewish nation, who were Edom and Esau.
Num 24:17–18 (allusion, high confidence)
Notes and citation
Summary: The prophecy links the star with the crushing of Moab and the inheriting of Israel’s enemies.
Notes on the original text
- Digital text corrected (OCR error): λοιπόν τοῦ → λοιπῶν τοῦ.
Cite (SBL): Eusebius, Dem. ev. 9.1.4 (Dindorf 3:563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-4). (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).
9.1.5Dindorf 3:563
τί δὲ ᾐνίξατο διὰ τούτων ἢ διὰ μὲν τῶν ἀρχηγῶν· Μωὰβ τὴν τῶν ἀοράτων ἀρχόντων καθαίρεσιν, αὐτῶν δὴ τῶν πάλαι παρὰ τοῖς Μωαβίταις θεολογουμένων δαιμόνων; ἀλλʼ οὐχ ἑτέρων ἐμνήσθη, διὰ τὴν εἰδωλολατρίαν τοῦ Ἰσραὴλ τὴν ἐπὶ τῆς ἐρήμου γενομένην, ὅτε ἐτελέσθη ὁ λαὸς τῷ Βεελφεγώρ· (δαίμων δὲ ἦν οὗτος ὡς θεὸς τῷ βασιλεῖ Μωὰβ τῷ Βαλὰκ τιμώμενος.)
ti de ę̄nixato dia toutōn ē dia men tōn archēgōn; Mōab tēn tōn aoratōn archontōn kathairesin, autōn dē tōn palai para tois Mōabitais theologoumenōn daimonōn? allʼ ouch heterōn emnēsthē, dia tēn eidōlolatrian tou Israēl tēn epi tēs erēmou genomenēn, hote etelesthē ho laos tǭ Beelphegōr; (daimōn de ēn houtos hōs theos tǭ basilei Mōab tǭ Balak timōmenos.)
What did it hint at by these words, if not, by the leaders of Moab, the overthrow of the invisible rulers, the very demons honoured of old as gods among the Moabites? It mentioned no others because of Israel’s idolatry in the wilderness, when the people were initiated into the rites of Baal-peor (this was a demon honoured as a god by Balak the king of Moab).
Num 25:3 (allusion, high confidence)
Notes and citation
Summary: The leaders of Moab are the demons worshipped by the Moabites, such as Baal-peor, to whom Israel once fell.
Cite (SBL): Eusebius, Dem. ev. 9.1.5 (Dindorf 3:563; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-5). (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).
9.1.6Dindorf 3:563–564
ἐπεὶ οὖν νενίκητο ὁ Ἰσραὴλ κατὰ τοῦτο τοῦ καιροῦ πρὸς τῶν ἀοράτων ἀρχόντων τοῦ Μωὰβ, λέγω δὲ παρὰ τοῖς Μωαβίταις νενομισμένων θεῶν, εἰδωλο- λάτρησαν γοῦν καὶ προσεκύνησαν τοῖς γλυπτοῖς, ὥς φησιν ἡ γραφὴ ‟καὶ ἐτελέσθησαν τῷ Βεελφεγώρ, ” δαίμων δὲ οὗτος τῶν Μωαβιτῶν ἦν, ὅτε καὶ ἐξεπόρνευσαν εἰς τὰς Μωαβίτιδας·) εἰκότως τὸ μέλλον ἔσεσθαί ποτε καὶ τὴν εἰς τοὐναντίον τῶν πραγμάτων μεταβολὴν κατὰ καιρὸν ὁ Βαλαὰμ θεσπίζει λέγων ‘‘ἀνατελεῖ ἄστρον ἐξ Ἰακὼβ, καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραὴλ, καὶ θραύσει ἡγεμόνας Μωάβ·”
epei oun nenikēto ho Israēl kata touto tou kairou pros tōn aoratōn archontōn tou Mōab, legō de para tois Mōabitais nenomismenōn theōn, eidōlo- latrēsan goun kai prosekynēsan tois glyptois, hōs phēsin hē graphē ‟kai etelesthēsan tǭ Beelphegōr, ” daimōn de houtos tōn Mōabitōn ēn, hote kai exeporneusan eis tas Mōabitidas;) eikotōs to mellon esesthai pote kai tēn eis tounantion tōn pragmatōn metabolēn kata kairon ho Balaam thespizei legōn ‘‘anatelei astron ex Iakōb, kai anastēsetai anthrōpos ex Israēl, kai thrausei hēgemonas Mōab;”
Since, then, Israel had at that time been conquered by the invisible rulers of Moab, I mean the gods recognized among the Moabites (for they committed idolatry and worshipped the carved images, as Scripture says, “and they were initiated into Baal-peor,” who was a demon of the Moabites, when they also committed sexual immorality with the Moabite women), Balaam fittingly foretells what would one day happen and the reversal of affairs in due time, saying, “A star will rise out of Jacob, and a man will rise up out of Israel, and he will crush the leaders of Moab.”
Num 25:1–3 (quotation, high confidence) · Num 24:17 (quotation, high confidence)
Notes and citation
Summary: Because Israel had fallen to Moab’s gods, Balaam foretells a reversal: a star and a man who crush Moab’s leaders.
Notes on the original text
- Digital text corrected (OCR error): ἐξεπόνευσαν → ἐξεπόρνευσαν.
Cite (SBL): Eusebius, Dem. ev. 9.1.6 (Dindorf 3:563–564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-6). (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).
9.1.7Dindorf 3:564
ὡσεὶ σαφέστερον ἔλεγε τοὺς μεγαλαυχήσαντας κατὰ τοῦ Ἰσραὴλ δαίμονας τῶν Μωαβιτῶν ἐπὶ τῇ γενέσει τοῦ προφητευομένου θραῦσίν ποτε καὶ πτῶσιν παθεῖν, ὧν θραυσθέντων τοὺς υἱοὺς Σὴθ καὶ Ἠσαῦ καὶ τὰ λοιπὰ ἔθνη, ἃ διὰ τούτων σημαίνεσθαι ἡγοῦμαι, τὰ πάλαι καταδεδουλωμένα τῇ δαιμονικῇ πλάνῃ, μεταβαλόντα τῆς δεισιδαιμονίας οἰκεῖα τοῦ θεσπιζομένου γενήσεσθαι. ‟καὶ ἔσται γάρʼ φησὶν ‟Ἐδὼμ κληρονομία, καὶ ἔσται κληρονομία Ἠσαῦ ὁ ἐχθρὸς αὐτοῦ.”
hōsei saphesteron elege tous megalauchēsantas kata tou Israēl daimonas tōn Mōabitōn epi tę̄ genesei tou prophēteuomenou thrausin pote kai ptōsin pathein, hōn thrausthentōn tous huious Sēth kai Ēsau kai ta loipa ethnē, ha dia toutōn sēmainesthai hēgoumai, ta palai katadedoulōmena tę̄ daimonikę̄ planę̄, metabalonta tēs deisidaimonias oikeia tou thespizomenou genēsesthai. ‟kai estai garʼ phēsin ‟Edōm klēronomia, kai estai klēronomia Ēsau ho echthros autou.”
As if he said more clearly that the demons of the Moabites, who had boasted over Israel, would one day suffer crushing and downfall at the birth of the one prophesied; and that, when they were crushed, the sons of Seth and Esau and the other nations, which I think are signified by these, long enslaved to demonic error, would turn from their superstition and become the possession of the one foretold. “For Edom,” it says, “will be an inheritance, and Esau his enemy will be an inheritance.”
Num 24:18 (quotation, high confidence)
Notes and citation
Summary: When the demons are crushed, the nations long enslaved to error will become the inheritance of the one foretold.
Cite (SBL): Eusebius, Dem. ev. 9.1.7 (Dindorf 3:564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-7). (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).
9.1.8Dindorf 3:564
οἶ γὰρ πάλαι ἐχθροὶ τοῦ θεοῦ καὶ τοῦ Ἰσραὴλ, φησὶ, γενήσονται κληρονομία τοῦ προφητευομένου. αὐτὸς γὰρ ἦν ᾧ εἴρητο πρὸς τοῦ θεοῦ καὶ πατρὸς αὐτοῦ ‟αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου.” ὧν εἰς τὸν κλῆρον τῶν ἁγίων μεταστάντων τἀναντία τῷ Ἰσραὴλ ἔσεσθαι θεσπίζει.
oi gar palai echthroi tou theou kai tou Israēl, phēsi, genēsontai klēronomia tou prophēteuomenou. autos gar ēn hǭ eirēto pros tou theou kai patros autou ‟aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou.” hōn eis ton klēron tōn hagiōn metastantōn tanantia tǭ Israēl esesthai thespizei.
For those who were of old enemies of God and of Israel, it says, will become the inheritance of the one prophesied. For he was the one to whom it was said by God his Father, “Ask of me, and I will give you the nations as your inheritance.” And as they pass into the lot of the saints, it foretells the opposite for Israel.
Ps 2:8 (quotation, high confidence) · Col 1:12 (echo, medium confidence)
Notes and citation
Summary: The former enemies become Christ’s inheritance, as Psalm 2 promises, while the opposite is foretold for Israel.
Notes on the original text
- Digital text corrected (OCR error): πὸοφητευομένου → προφητευομένου.
Cite (SBL): Eusebius, Dem. ev. 9.1.8 (Dindorf 3:564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-8). (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).
9.1.9Dindorf 3:564
φησὶ γοῦν ‟καὶ Ἰσραὴλ ἐποίησεν ἐν ἰσχύϊ.” ὁ δὲ ἐποίησεν ἐν ἰσχύι· τὴν πάντων μεγίστην ἀσέβειαν· διὸ ἐξεγερθήσεται ἀπʼ αὐτῶν καὶ ἐξαναστήσεται.
phēsi goun ‟kai Israēl epoiēsen en ischyï.” ho de epoiēsen en ischui; tēn pantōn megistēn asebeian; dio exegerthēsetai apʼ autōn kai exanastēsetai.
At any rate it says, “And Israel has acted in strength.” And what it did in strength was the greatest impiety of all; therefore one will be raised up from them and will rise out of them.
Num 24:18–19 (quotation, high confidence)
Notes and citation
Summary: Israel “acted in strength” in committing the greatest impiety, and so one will rise from among them.
- Eusebius’s reading against Israel is translated as written.
Cite (SBL): Eusebius, Dem. ev. 9.1.9 (Dindorf 3:564; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-9). (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).
9.1.10Dindorf 3:564–565
τίς οὗτος ἢ ὁ προφητευόμενος τοῦ θεοῦ λόγος, ὃς καὶ ἀπώλεσε σωζόμενον ἐκ πόλεως; οἶμαι δὲ τὴν Ἰερουσαλὴμ αἰνίττεσθαι, ἐξ ἧς ὤλετο πᾶς σωζόμενος, ἢ καὶ τὸ πᾶν τοῦ ἔθνους αὐ- τῶν πολίτευμα. ταῦτα δὲ ὁποίου τέλους ἔτυχεν, ὁμοῦ τῇ τοῦ σωτῆρος ἡμῶν εἰς ἀνθρώπους ἐκλάμψει τῶν μὲν πρὶν εἰδωλολατρῶν ἐθνῶν εἰς τὸν αὐτῶν μεταστάντων κλῆρον, τοῦ δὲ Ἰουδαίων ἔθνους καὶ τῆς μητροπόλεως αὐτῶν πεπονθότων ὁποῖα οὐδεπώποτε, οὐ μακρῶν δεῖν οἶμαι λόγων.
tis houtos ē ho prophēteuomenos tou theou logos, hos kai apōlese sōzomenon ek poleōs? oimai de tēn Ierousalēm ainittesthai, ex hēs ōleto pas sōzomenos, ē kai to pan tou ethnous au- tōn politeuma. tauta de hopoiou telous etychen, homou tę̄ tou sōtēros hēmōn eis anthrōpous eklampsei tōn men prin eidōlolatrōn ethnōn eis ton autōn metastantōn klēron, tou de Ioudaiōn ethnous kai tēs mētropoleōs autōn peponthotōn hopoia oudepōpote, ou makrōn dein oimai logōn.
Who is this but the Word of God who was prophesied, who also destroyed one who was saved out of the city? I think it hints at Jerusalem, out of which everyone who was saved perished, or else at the whole polity of their nation. What fulfilment these things met with, when, at the shining forth of our Savior upon humankind, the nations that were formerly idolaters passed into his lot, while the Jewish nation and their capital suffered as never before, needs no long words, I think.
Num 24:19 (quotation, high confidence)
Notes and citation
Summary: The one raised up is the Word, who destroyed the city’s survivors; the nations became his lot while Jerusalem suffered.
- The phrase “destroy one who is saved out of the city” is obscure; Eusebius offers two readings.
Cite (SBL): Eusebius, Dem. ev. 9.1.10 (Dindorf 3:564–565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-10). (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).
9.1.11Dindorf 3:565
Ἀλλὰ τὰ μὲν τῆς συμφωνίας τῆς τε προφητικῆς προρρήσεως καὶ τῆς εὐαγγελικῆς συμπεράνσεως ὧδέ πως ἐχέτω τέλους· τί δʼ ἦν τὸ αἴτιον τῆς ἐπιλάμψεως τοῦ φανέντος ἀστέρος συνιδεῖν ἄξιον. εἰς σημεῖά φησιν ὁ Μώσης καὶ εἰς καιροὺς τεθεῖσθαι τοὺς πάντας ἐν τῷ στερεώματι ὑπὸ τοῦ θεοῦ ἀστέρας· ξένος δὲ ἣν καὶ οὐ συνήθης, οὐδὲ τῶν πολλῶν καὶ γνωρίμων εἷς, ἀλλά τις καινὸς καὶ νέος ἀστὴρ ἐπιφανεὶς τῷ βίῳ σημεῖον ξένου φωστῆρος ἐδήλου καταλάμψαντος τῷ παντὶ κόσμῳ, ὃς ἦν ὁ Χριστὸς τοῦ θεοῦ, μέγας καὶ νέος ἀστὴρ, οὗ τὴν εἰκόνα συμβολικῶς ὁ φανεὶς τότε τοῖς μάγοις ἐπεφέρετο.
Alla ta men tēs symphōnias tēs te prophētikēs prorrēseōs kai tēs euangelikēs symperanseōs hōde pōs echetō telous; ti dʼ ēn to aition tēs epilampseōs tou phanentos asteros synidein axion. eis sēmeia phēsin ho Mōsēs kai eis kairous tetheisthai tous pantas en tǭ stereōmati hypo tou theou asteras; xenos de hēn kai ou synēthēs, oude tōn pollōn kai gnōrimōn heis, alla tis kainos kai neos astēr epiphaneis tǭ biǭ sēmeion xenou phōstēros edēlou katalampsantos tǭ panti kosmǭ, hos ēn ho Christos tou theou, megas kai neos astēr, hou tēn eikona symbolikōs ho phaneis tote tois magois epephereto.
But let this be the conclusion regarding the agreement of the prophetic prediction and the Gospel fulfilment. What the reason was for the shining of the star that appeared is worth considering. Moses says that all the stars were set in the firmament by God for signs and for seasons. But this was strange and unfamiliar, not one of the many known stars; rather, a new and fresh star, appearing in the world, was a sign of a strange luminary that would shine on the whole world, who was the Christ of God, a great and new star, whose image the star that appeared to the magi then symbolically bore.
Gen 1:14 (allusion, high confidence)
Notes and citation
Summary: The new star signified a new light for the whole world, Christ, whose image it bore.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.1.11 (Dindorf 3:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-11). (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).
9.1.12Dindorf 3:565
ἐπειδὴ γὰρ καθʼ ὅλης τῆς ἱερᾶς καὶ θεοπνεύστου γραφῆς ὁ προηγούμενος τῆς διανοίας σκοπὸς μυστικώτερα καὶ θεῖα βούλεται παιδεύειν μετὰ τοῦ καὶ τὴν πρόχειρον διάνοιαν σώζεσθαι ἐν μέρει τῶν ἱστορικῶς πεπραγμένων, εἰκότως καὶ ἡ μετὰ χεῖρας πρόρρησις ἐπληροῦτο πρὸς λέξιν ἐπὶ τῇ τοῦ προαναφωνηθέντος ἀστέρος ἐπὶ τῆ γενέσει τοῦ σωτῆρος ἡμῶν προφητείᾳ.
epeidē gar kathʼ holēs tēs hieras kai theopneustou graphēs ho proēgoumenos tēs dianoias skopos mystikōtera kai theia bouletai paideuein meta tou kai tēn procheiron dianoian sōzesthai en merei tōn historikōs pepragmenōn, eikotōs kai hē meta cheiras prorrēsis eplērouto pros lexin epi tę̄ tou proanaphōnēthentos asteros epi tē genesei tou sōtēros hēmōn prophēteią.
For since throughout the whole of holy and inspired Scripture the leading aim of its meaning is to teach more mystical and divine things, while the obvious meaning is also kept in its own place among the things done historically, the prediction in hand was fittingly fulfilled to the letter in the star foretold at the birth of our Savior.
Notes and citation
Summary: Scripture teaches mystical truths while its literal sense also holds, so the star prophecy was fulfilled literally.
Topics: Scripture and canon
Cite (SBL): Eusebius, Dem. ev. 9.1.12 (Dindorf 3:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-12). (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).
9.1.13Dindorf 3:565
γίγνονται μὲν οὖν καὶ ἐφʼ ἑτέρων ἐπιδόξων καὶ ἐπιφανῶν ἀνδρῶν ξενιζόντων ἀστέρων ἐκλάμψεις, οἶον τῶν καλουμένων παρά τισι κομητῶν, ἢ δοκίδων, ἢ πωγωνιῶν, ἤ τινων ἑτέρων τούτοις παραπλησίων ἐπὶ μεγάλοις πράγμασιν ἐξ ἔθους ἀναφαινομένων.
gignontai men oun kai ephʼ heterōn epidoxōn kai epiphanōn andrōn xenizontōn asterōn eklampseis, oion tōn kaloumenōn para tisi komētōn, ē dokidōn, ē pōgōniōn, ē tinōn heterōn toutois paraplēsiōn epi megalois pragmasin ex ethous anaphainomenōn.
Now strange stars shine out in the case of other famous and distinguished men too, such as those some call comets, or meteors, or bearded stars, or others like these that customarily appear at great events.
Notes and citation
Summary: Strange stars such as comets are said to appear at great events and for famous men.
Cite (SBL): Eusebius, Dem. ev. 9.1.13 (Dindorf 3:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-13). (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).
9.1.14Dindorf 3:565–566
ἀλλὰ τί γὰρ κρεῖττον ἢ μεῖζον τῷ παντὶ κόσμῳ γένοιτʼ ἂν ποτε ἢ τὸ διὰ τῆς σωτηρίου ἐπιφανείας πᾶσιν ὑπάρξαν ἀνθρώποις νοερὸν φῶς 5 εὐσεβείας καὶ θεογνωσίας ἀληθοῦς κατάληψιν λογικαῖς ψυχαῖς κομιζόμενον; οὗ δὴ χάριν τὸ μέγα σημεῖον ὁ προφανεὶς ἐδήλου ἀστὴρ, μέγαν καὶ νέον φωστῆρα ἐπιλάμψαντα τῷ παντὶ κόσμῳ τὸν Χριστὸν τοῦ θεοῦ πᾶσιν αἰνιττόμενος.
alla ti gar kreitton ē meizon tǭ panti kosmǭ genoitʼ an pote ē to dia tēs sōtēriou epiphaneias pasin hyparxan anthrōpois noeron phōs 5 eusebeias kai theognōsias alēthous katalēpsin logikais psychais komizomenon? hou dē charin to mega sēmeion ho prophaneis edēlou astēr, megan kai neon phōstēra epilampsanta tǭ panti kosmǭ ton Christon tou theou pasin ainittomenos.
But what could ever be better or greater for the whole world than the spiritual light that came to all people through the Savior’s appearing, bringing to rational souls the grasp of godliness and true knowledge of God? For this reason the star that appeared first showed the great sign, hinting to all at the Christ of God as a great and new luminary shining upon the whole world.
Notes and citation
Summary: Nothing was greater than the spiritual light of Christ, which the star signified.
- The digital text has the numeral 5 in place of a question mark; it is disregarded.
Notes on the original text
- Digital text corrected (OCR error): ἀπιλάμψαντα → ἐπιλάμψαντα; κᾶσιν → πᾶσιν.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.1.14 (Dindorf 3:565–566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-14). (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).
9.1.15Dindorf 3:566
κατὰ τὸ αὐτὸ δὲ ἡ προφητεία ἄνθρωπον ὁμοῦ καὶ ἀστέρα θεσπίζει διʼ ὦν φησιν “ ἀνθρωπος ἐξ Ἰακὼβ, καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραήλ”, τὸν μὲν οὐράνιον φωστῆρα τὸν θεὸν λόγον εἶναι, τὸν αὐτὸν δὲ ἄνθρωπον ὀνομάζουσα. διαφόρως δὲ αὐτὸν καὶ ἐν ἑτέροις ἀνατολὴν ὁμοῦ καὶ ἥλιον δικαιοσύνης ἀποκαλεῖ, ὡς ἐν τοῖς πρώτοις ἀπεδείξαμεν.
kata to auto de hē prophēteia anthrōpon homou kai astera thespizei diʼ ōn phēsin “ anthrōpos ex Iakōb, kai anastēsetai anthrōpos ex Israēl”, ton men ouranion phōstēra ton theon logon einai, ton auton de anthrōpon onomazousa. diaphorōs de auton kai en heterois anatolēn homou kai hēlion dikaiosynēs apokalei, hōs en tois prōtois apedeixamen.
At the same time the prophecy foretells both a man and a star, in the words “[A star will rise] out of Jacob, and a man will rise up out of Israel,” calling the heavenly luminary God the Word, and naming the same one a man. And elsewhere it calls him variously both Rising and Sun of Righteousness, as we showed in the first books.
Num 24:17 (quotation, high confidence) · Zech 6:12 (allusion, medium confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence)
Notes and citation
Summary: Balaam’s prophecy names both a star, the divine Word, and a man, the same Christ, who is elsewhere called Rising and Sun of Righteousness.
- The digital text reads “a man out of Jacob” (ἄνθρωπος ἐξ Ἰακὼβ), evidently a slip for “a star will rise out of Jacob,” as the next section quotes it; translated by sense, with the bracketed words supplied.
Notes on the original text
- Digital text corrected (OCR error): προφτεία → προφητεία; δικαιοςύηνς → δικαιοσύνης.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.1.15 (Dindorf 3:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-15). (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).
9.1.16Dindorf 3:566
εἶτα τὸ μὲν ἐρχόμενον εἰς τὸν κόσμον, ” τῷ τῆς ἀνατολῆς ἐπεφήμισε προσρήματι φήσας “ἀνατελεῖ ἄστρον ἐξ Ἱακώβ.” τὸν δὲ ἄνθρωπον, διὰ τὸ συμβὰν περὶ αὐτὸν πάθος, ὡς ἄν πεπτωκότα ἀναστήσεσθαι θεσπίζει, ὁμοίως οἶς καὶ Ἡσαΐας περὶ αὐτοῦ φησι “ καῖ ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσι.” καὶ σαφές γε τίνα τρόπον τὸ φῶς τοῦ σωτῆρος ἠμῶν ἐκ τοῦ Ἰακὼβ ἀνατεῖλαν, τοῦτʼ ἔστιν άπὸ τοῦ ἐκ περιτομῆς λαοῦ, πᾶσι τοῖς ἔθνεσιν, ἀλλʼ οὐχὶ τῷ Ἰακῶβ, ὅθεν καὶ προῆλθεν, ἐξέλαμψε.
eita to men erchomenon eis ton kosmon, ” tǭ tēs anatolēs epephēmise prosrēmati phēsas “anatelei astron ex Hiakōb.” ton de anthrōpon, dia to symban peri auton pathos, hōs an peptōkota anastēsesthai thespizei, homoiōs ois kai Hēsaïas peri autou phēsi “ kai estai hē rhiza tou Iessai, kai ho anistamenos archein ethnōn, epʼ autǭ ethnē elpiousi.” kai saphes ge tina tropon to phōs tou sōtēros ēmōn ek tou Iakōb anateilan, toutʼ estin apo tou ek peritomēs laou, pasi tois ethnesin, allʼ ouchi tǭ Iakōb, hothen kai proēlthen, exelampse.
Then it expressed what comes into the world by the word “rising,” saying, “A star will rise out of Jacob.” But of the man, because of the passion that befell him, it foretells that he will rise up as though he had fallen, just as Isaiah also says of him: “And there will be the root of Jesse, and he who rises up to rule the nations; in him the nations will hope.” And it is clear how the light of our Savior, having risen out of Jacob, that is, from the people of the circumcision, shone forth on all the nations, but not on Jacob, from which it came.
Num 24:17 (quotation, high confidence) · John 1:9 (allusion, medium confidence) · Isa 11:10 (quotation, high confidence) · Rom 15:12 (allusion, medium confidence)
Notes and citation
Summary: “Rise” marks both Christ’s coming into the world and his resurrection after the passion; his light rose from Jacob but shone on the nations.
- The first clause alludes to John 1:9 (“the true light … coming into the world”); the text of this phrase is damaged.
Notes on the original text
- Digital text corrected (OCR error): ξήσας → φήσας; τερὶ αὐτὸν → περὶ αὐτὸν; ἀνισιάμενος → ἀνιστάμενος.
Topics: Christology
Cite (SBL): Eusebius, Dem. ev. 9.1.16 (Dindorf 3:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-16). (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).
9.1.17Dindorf 3:566
τοῦτο δὲ καὶ ἀπὸ πλείστων ἑτέρων πάρεστιν ἐκλαβεῖν προφητειῶν, ὡς πρὸς αὐτὸν φασκουσῶν τὸν Χριστὸν “ ἰδοὺ τέθεικά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν·” οὐ μὴν ἀλλὰ καὶ ἐκ τῶν τοῦ γένους, εὶς φῶς ἐθνῶν, διʼὦν φησιν “ἐξελεύσεται ἐκ τοῦ σπέρματος αὐτοῦ ἄνθρωπος, καὶ κυριεύσει ἐθνῶν πολλῶν.”
touto de kai apo pleistōn heterōn parestin eklabein prophēteiōn, hōs pros auton phaskousōn ton Christon “ idou tetheika se eis diathēkēn genous, eis phōs ethnōn;” ou mēn alla kai ek tōn tou genous, eis phōs ethnōn, diʼōn phēsin “exeleusetai ek tou spermatos autou anthrōpos, kai kyrieusei ethnōn pollōn.”
This can be gathered from very many other prophecies as well, which say, as it were to Christ himself, “Behold, I have set you for a covenant of the race, for a light of the nations”; and not least from the words of Balaam, in which he says, “A man will come out of his seed and will rule over many nations.”
Isa 42:6 (quotation, high confidence) · Isa 49:6 (allusion, medium confidence) · Num 24:7 (quotation, high confidence)
Notes and citation
Summary: Other prophecies too make Christ a light to the nations, and Balaam says a man from Israel’s seed will rule many nations.
- The digital text repeats “of the race, for a light of the nations” in the second clause, apparently in place of a reference to Balaam’s words; translated by sense.
- “A man will come out of his seed” is the Septuagint of Numbers 24:7.
Notes on the original text
- Digital text corrected (stray mark inside a word): φασκους[ων → φασκουσῶν.
Cite (SBL): Eusebius, Dem. ev. 9.1.17 (Dindorf 3:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-17). (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).
9.1.18Dindorf 3:566–567
τίνος δὲ ἐκ σπέρματος ᾔ τοῦ Ἰσραὴλ, ὡς ἡ σύμφρασις παρέστησε; καὶ δὴ κυριεύσας ἐθνῶν ὁ τοῦ σωτῆρος ἡμῶν λόγος ἀκολούθως τῇ προφητείᾳ τὰς πάλαι πρότερον αὐτῶν ἀρχού- σὰς ἀοράτους καὶ μοχθηρὰς δυνάμεις καθεῖλε, καὶ τὰ πνευματικὰ τῆς πονηρίας, τό τε στῖφος τὸ δαιμονικὸν, ἀρχηγοὺς Μωὰβ καὶ Σὴθ καὶ Ἐδὼμ καὶ Ἠσαῦ τροπικώτερον ἐν τοῖς μετὰ χεῖρας ὠνομασμένα.
tinos de ek spermatos ę̄ tou Israēl, hōs hē symphrasis parestēse? kai dē kyrieusas ethnōn ho tou sōtēros hēmōn logos akolouthōs tę̄ prophēteią tas palai proteron autōn archou- sas aoratous kai mochthēras dynameis katheile, kai ta pneumatika tēs ponērias, to te stiphos to daimonikon, archēgous Mōab kai Sēth kai Edōm kai Ēsau tropikōteron en tois meta cheiras ōnomasmena.
Out of whose seed but Israel’s, as the context has shown? And indeed the Word, our Savior, ruling over the nations in keeping with the prophecy, overthrew the invisible and wicked powers that had ruled them long before, and the spiritual forces of wickedness, and the demonic horde, which in the passage in hand are named more figuratively the leaders of Moab and Seth and Edom and Esau.
Eph 6:12 (allusion, high confidence) · Num 24:17–18 (allusion, high confidence)
Notes and citation
Summary: Ruling the nations, Christ overthrew the demonic powers figuratively named Moab, Seth, Edom, and Esau.
Notes on the original text
- Digital text corrected (OCR error): στέρματος → σπέρματος; παρέστηςε → παρέστησε; κυριεέυας → κυριεύσας.
Cite (SBL): Eusebius, Dem. ev. 9.1.18 (Dindorf 3:566–567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-18). (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).
9.1.19Dindorf 3:567
ἀσαφῶς δὲ κείμενον παρὰ τοῖς ἑβδομήκοντα τὸ ‟δείξω αὐτῷ, καὶ οὐχὶ νῦν, μακαρίζω καὶ οὐκ ἐγγίζει, ” σαφέστερον ὁ μὲν Ἀκύλας ἐξέδωκεν ‟ὄψομαι αὐτὸν, καὶ οὐ νῦν, προσκοπῶ αὐτὸν, ἀλλʼ οὐκ ἐγγύς·” ὁ δὲ Σύμμαχος λευκότερον, φήσας ‟ὁρῶ αὐτὸν, ἀλλʼ οὐκ ἐγγύς.’
asaphōs de keimenon para tois hebdomēkonta to ‟deixō autǭ, kai ouchi nyn, makarizō kai ouk engizei, ” saphesteron ho men Akylas exedōken ‟opsomai auton, kai ou nyn, proskopō auton, allʼ ouk engys;” ho de Symmachos leukoteron, phēsas ‟horō auton, allʼ ouk engys.’
The words “I will show him, but not now; I call him blessed, but he is not near,” which are obscure in the Seventy, Aquila rendered more clearly, “I will see him, but not now; I look out for him, but not near,” and Symmachus more plainly, saying, “I see him, but not near.”
Num 24:17 (quotation, high confidence)
Notes and citation
Summary: Aquila and Symmachus render Balaam’s obscure words more clearly: “I see him, but not near.”
Cite (SBL): Eusebius, Dem. ev. 9.1.19 (Dindorf 3:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-19). (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).
9.1.20Dindorf 3:567
λέγοιτο δʼ ἂν ταῦτα ὑπὸ τοῦ Βαλαὰμ ὡς μακροῖς ὕστερον μετʼ αὐτὸν χρόνοις μελλόντων ἐπιτελεσθήσεσθαι τῶν δηλουμένων· μετὰ γοῦν δισχιλιοστὸν ἔτος τῆς προρρήσεως ἐπληροῦτο ταῦτα ἐπὶ τῆς τοῦ σωτῆρος ἡμῶν εἰς ἀνθρώπους ἐπιδημίας. Ἀπὸ τοῦ Ἠσαίου.
legoito dʼ an tauta hypo tou Balaam hōs makrois hysteron metʼ auton chronois mellontōn epitelesthēsesthai tōn dēloumenōn; meta goun dischilioston etos tēs prorrēseōs eplērouto tauta epi tēs tou sōtēros hēmōn eis anthrōpous epidēmias. Apo tou Ēsaiou.
Balaam would say this because the things shown were to be accomplished long ages after him; at any rate, they were fulfilled two thousand years after the prediction, at our Savior’s coming to dwell among human beings. From Isaiah.
Notes and citation
Summary: Balaam’s prophecy was fulfilled about two thousand years later at Christ’s coming; next comes Isaiah.
- “From Isaiah” is the heading of the next chapter.
Cite (SBL): Eusebius, Dem. ev. 9.1.20 (Dindorf 3:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-4-1/#p-9-1-20). (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).