Demonstration of the Gospel 9.2.1–9.6.9

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 54 passages

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

preface 9, chapter 2

9.2.1Dindorf 3:567

‟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.” Τὸ δʼ αἴτιον τοῦ τὸν κύριον ἥξειν εἰς Αἴγυπτον θεσπίζεσθαι τόδε μοι εἶναι δοκεῖ. πρῶτοι μὲν πάντων Αἰγύπτιοι τῆς πολυθέου καὶ δαιμονικῆς πλάνης ἀπάρξασθαι λέγονται, καὶ τοῖς λοιποῖς πᾶσιν ἀνθρώποις αἴτιοι καταστῆναι δεισιδαιμονίας, ἀλλὰ καὶ πάντων μᾶλλον περὶ τὰς δαιμονικὰς ἐνεργείας τε καὶ περιεργίας ἠσχολῆσθαι.

‟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.” To dʼ aition tou ton kyrion hēxein eis Aigypton thespizesthai tode moi einai dokei. prōtoi men pantōn Aigyptioi tēs polytheou kai daimonikēs planēs aparxasthai legontai, kai tois loipois pasin anthrōpois aitioi katastēnai deisidaimonias, alla kai pantōn mallon peri tas daimonikas energeias te kai periergias ēscholēsthai.

“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.” The reason why it is foretold that the Lord will come to Egypt seems to me to be this. The Egyptians are said to have been the first of all to begin the error of many gods and of demons, and to have become the cause of superstition for all the rest of humankind, and also to have been occupied more than all with the workings and meddling of demons.

Isa 19:1 (quotation, high confidence)

Notes and citation

Summary: Isaiah foretells the Lord’s coming to Egypt, the first home of polytheism and demon worship.

Cite (SBL): Eusebius, Dem. ev. 9.2.1 (Dindorf 3:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-2-1). (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).

9.2.2Dindorf 3:567–568

οὗτοι δὲ καὶ ὑπὸ τῆς ἐνθέου γραφῆς ἐχθροὶ τοῦ λαοῦ τοῦ θεοῦ ἄνωθεν καὶ ἐξ ἀρχῆς γεγονέναι μεμαρτύρηνται, καὶ ὅ γε παλαιὸς αὐτῶν βασιλεὺς ὁμολογῶν μὴ εἰδέναι τὸν κύριον ἀναγέγραπται, ὅτε δὴ ἔφασκεν ‟οὐκ οἶδα τὸν κύριον, καὶ τὸν Ἰσραὴλ οὐκ ἐξαποστέλλω.” τὸ δὴ οὖν μέγα θαῦμα τῆς ἐνθέου τοῦ Χριστοῦ δυνάμεως παραστῆσαι βουλόμενος ὁ λόγος θεσπίζει τοῦ κυρίου τὴν εἰς Αἴγυπτον ἄφιξιν, ἐφʼ ᾗ μεταβολὴν οὐ τὴν τυχοῦσαν τῶν Αἰγυπτίων ἔσεσθαι προφητεύει, λέγων ἑξῆς ‟καὶ γνώσονται οἱ Αἰγύπτιοι τὸν κύριον, οἶ πρὶν μὴ εἰδότες αὐτὸν, καὶ εὔξονται τῷ κυρίῳ εὐχάς”, καὶ τὰ τούτοις παραπλήσια.

houtoi de kai hypo tēs entheou graphēs echthroi tou laou tou theou anōthen kai ex archēs gegonenai memartyrēntai, kai ho ge palaios autōn basileus homologōn mē eidenai ton kyrion anagegraptai, hote dē ephasken ‟ouk oida ton kyrion, kai ton Israēl ouk exapostellō.” to dē oun mega thauma tēs entheou tou Christou dynameōs parastēsai boulomenos ho logos thespizei tou kyriou tēn eis Aigypton aphixin, ephʼ hę̄ metabolēn ou tēn tychousan tōn Aigyptiōn esesthai prophēteuei, legōn hexēs ‟kai gnōsontai hoi Aigyptioi ton kyrion, oi prin mē eidotes auton, kai euxontai tǭ kyriǭ euchas”, kai ta toutois paraplēsia.

And divine Scripture testifies that they were enemies of God’s people from the very beginning, and their ancient king is recorded to have confessed that he did not know the Lord, when he said, “I do not know the Lord, and I will not send Israel away.” So the word, wishing to show the great marvel of Christ’s divine power, foretells the Lord’s coming to Egypt, upon which it prophesies no ordinary change in the Egyptians, saying next, “And the Egyptians will know the Lord,” who before did not know him, “and they will pray prayers to the Lord,” and things like these.

Exod 5:2 (quotation, high confidence) · Isa 19:21 (quotation, high confidence)

Notes and citation

Summary: Egypt, whose Pharaoh said he did not know the Lord, is foretold to come to know him, showing Christ’s power.

Cite (SBL): Eusebius, Dem. ev. 9.2.2 (Dindorf 3:567–568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-2-2). (abbreviation not yet checked)

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9.2.3Dindorf 3:568

ἀνωτέρω οὑν ἐν τῷ πρὸ τούτου κεφαλαίῳ κληρονομία τοῦ θεσπιζομένου Ἐδὼμ καὶ Ἠσαῦ ἐλέγετο, τῶν ἀλλοτρίων τοῦ Ἰσραὴλ οὕτω σημαινομένων· ἐνταῦθα δὲ ἡ Αἴγυπτος καὶ ὁ τῆς Αἰγύπτου λαὸς οὐκέτι τῶν εἰδώλων, ἀλλʼ αὐτοῦ παρὰ τοῖς Ἰουδαίων θεολογουμένου κυρίου θεσπίζεται.

anōterō houn en tǭ pro toutou kephalaiǭ klēronomia tou thespizomenou Edōm kai Ēsau elegeto, tōn allotriōn tou Israēl houtō sēmainomenōn; entautha de hē Aigyptos kai ho tēs Aigyptou laos ouketi tōn eidōlōn, allʼ autou para tois Ioudaiōn theologoumenou kyriou thespizetai.

Above, then, in the chapter before this, Edom and Esau were said to be the inheritance of the one foretold, those foreign to Israel being signified in this way; but here it is foretold that Egypt and the people of Egypt will belong no longer to the idols but to the Lord himself, spoken of as God among the Jews.

Notes and citation

Summary: As Edom and Esau became Christ’s inheritance, so Egypt is foretold to belong to the Lord instead of its idols.

Cite (SBL): Eusebius, Dem. ev. 9.2.3 (Dindorf 3:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-2-3). (abbreviation not yet checked)

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9.2.4Dindorf 3:568

ἅπερ εἰ μὲν μὴ ὄψει συντελούμενα θεωρεῖται, οὐκ ἔστιν εἰπεῖν τὴν θεσπιζομένην ἄφιξιν τοῦ κυρίου εἰς τὴν Αἴγυπτον γεγονέναι· εἰ δὲ ὑπὲρ πάντα λόγον ἡ ἀλήθεια μαρτυρεῖ τοῖς πράγμασι, καὶ τοῖς ἀγνωμονεστάτοις ἐναργῶς δείκνυσιν αὐτοὺς Αἰγυπτίους τῆς μὲν ἐξ αἰῶνος πατροπαραδότου δεισιδαιμονίας ἀνακεχωρηκότας, οἰκειωθέντας δὲ τῷ θεῷ τῶν ταῦτα προαναφωνησάντων προφητῶν, καὶ τοῦτον μόνον σέβοντας, καὶ πάντα θάνατον ἀσπαζομένους ὑπὲρ τῆς εἰς αὐτὸν εὐσεβείας, ὥρα μὴ ἄλλως ταῦτα γεγονέναι συνομολογεῖν ἢ τοῦ κυρίου ἐληλυθότος εἰς Αἴγυπτον ἀκολούθως τῇ προκειμένῃ προρρήσει.

haper ei men mē opsei synteloumena theōreitai, ouk estin eipein tēn thespizomenēn aphixin tou kyriou eis tēn Aigypton gegonenai; ei de hyper panta logon hē alētheia martyrei tois pragmasi, kai tois agnōmonestatois enargōs deiknysin autous Aigyptious tēs men ex aiōnos patroparadotou deisidaimonias anakechōrēkotas, oikeiōthentas de tǭ theǭ tōn tauta proanaphōnēsantōn prophētōn, kai touton monon sebontas, kai panta thanaton aspazomenous hyper tēs eis auton eusebeias, hōra mē allōs tauta gegonenai synomologein ē tou kyriou elēlythotos eis Aigypton akolouthōs tę̄ prokeimenę̄ prorrēsei.

If these things were not seen accomplished before our eyes, it could not be said that the foretold coming of the Lord to Egypt had taken place. But if the truth bears witness by the facts, beyond all argument, and shows plainly even to the most unreasonable that the Egyptians themselves have withdrawn from the superstition handed down from their fathers from time immemorial, have been made the Lord’s own, the God of the prophets who foretold these things, worship him alone, and welcome every kind of death for their devotion to him, then it is time to agree that these things came about in no other way than by the Lord’s coming to Egypt, in keeping with the prediction before us.

Isa 19:1 (allusion, high confidence)

Notes and citation

Summary: The visible conversion of Egyptians, even to martyrdom, proves that the Lord has come to Egypt.

Topics: Martyrdom

Cite (SBL): Eusebius, Dem. ev. 9.2.4 (Dindorf 3:568; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-2-4). (abbreviation not yet checked)

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9.2.5Dindorf 3:568–569

ἔστι μὲν οὖν καὶ ἄλλως τὸν λόγον αἰνίττεσθαι τρο- πικῶς τὸν περίγειον κόσμον, εἰς ὃν ὁ λόγος προφητεύει τὸν κύριον ἐπὶ νεφέλης κούφης ἥξειν, οὕτω τὸν ἐκ παρθένου καὶ πνεύματος ἁγίου ληφθέντα αὐτῷ ἄνθρωπον αἰνιττόμενος· χειροποίητα δὲ Αἰγύπτου σεισθήσεσθαι, τὰ τῶν ἐθνῶν ξόανα καὶ τοὺς ἐν αὐτοῖς δαίμονας, ὡς αὖ πάλιν Αἰγυπτίους ἡττω- μένους, πάντας τοὺς πάλαι πρότερον περὶ τὴν εἰδωλολατρίαν ἐπτοημένους,

esti men oun kai allōs ton logon ainittesthai tro- pikōs ton perigeion kosmon, eis hon ho logos prophēteuei ton kyrion epi nephelēs kouphēs hēxein, houtō ton ek parthenou kai pneumatos hagiou lēphthenta autǭ anthrōpon ainittomenos; cheiropoiēta de Aigyptou seisthēsesthai, ta tōn ethnōn xoana kai tous en autois daimonas, hōs au palin Aigyptious hēttō- menous, pantas tous palai proteron peri tēn eidōlolatrian eptoēmenous,

Now the word may also hint figuratively in another way at the earthly world, into which it prophesies that the Lord will come on a light cloud, thus hinting at the human nature he took from the virgin and the Holy Spirit; and that the handmade idols of Egypt will be shaken means the carved images of the nations and the demons in them, while the Egyptians who are overcome are all who were of old infatuated with idolatry.

Isa 19:1 (allusion, high confidence) · Luke 1:35 (allusion, medium confidence)

Notes and citation

Summary: Figuratively, Egypt is the whole world, the light cloud is Christ’s human nature, and the idols are those of all nations.

The sentence continues in the next section.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.2.5 (Dindorf 3:568–569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-2-5). (abbreviation not yet checked)

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9.2.6Dindorf 3:569

πλὴν ἀλλὰ καὶ σωματικῶς τοῦ σωτῆρος ἡμῶν ἐπικομισθέντος τῇ Αἰγυπτίων χώρᾳ 5 ὅτε κατὰ τὸν χρησμὸν ἀναστὰς ὁ Ἰωσὴφ παρέλαβε τὴν Μαριὰμ καὶ τὸ παιδίον καὶ ἦλθεν εἰς Αἴγυπτον, ἀπορρήτῳ δυνάμει καὶ ἐνεργείᾳ τὰς αὐτόθι τὸ πρὶν οἰκούσας πονηρὰς δυνάμεις εἰκὸς οὐ μικρῶς κεκινῆσθαι, καὶ μάλιστα ὅτε διὰ τῆς μετέπειτα διδασκαλίας αὐτοῦ μυρία πλήθη τῶν τὴν Αἴγυπτον οἰκούντων, τῆς τῶν δαιμόνων ἀποφυγόντα πλανήσεως, ἔτι καὶ νῦν τὸν τῶν ὅλων ὁμολογεῖ μόνον εἰδέναι θεόν. τὰ δʼ ἐν τοῖς ἐξῆς ἐπιλεγόμενα, αἰνιγματώδη ὄντα πλείονός τε δεόμενα πραγματείας, ἐπʼ οἰκείας σχολῆς ἑρμηνεύσομεν. Ἀπὸ τῶν Ἀριθμῶν.

plēn alla kai sōmatikōs tou sōtēros hēmōn epikomisthentos tę̄ Aigyptiōn chōrą 5 hote kata ton chrēsmon anastas ho Iōsēph parelabe tēn Mariam kai to paidion kai ēlthen eis Aigypton, aporrētǭ dynamei kai energeią tas autothi to prin oikousas ponēras dynameis eikos ou mikrōs kekinēsthai, kai malista hote dia tēs metepeita didaskalias autou myria plēthē tōn tēn Aigypton oikountōn, tēs tōn daimonōn apophygonta planēseōs, eti kai nyn ton tōn holōn homologei monon eidenai theon. ta dʼ en tois exēs epilegomena, ainigmatōdē onta pleionos te deomena pragmateias, epʼ oikeias scholēs hermēneusomen. Apo tōn Arithmōn.

Yet also, when our Savior was carried in the body into the land of the Egyptians, when, according to the oracle, Joseph arose and took Mary and the child and went into Egypt, it is likely that the evil powers that of old dwelt there were greatly moved by his secret power and working, and most of all when, through his later teaching, countless multitudes of the inhabitants of Egypt, escaping the error of the demons, still confess today that they know only the God of the universe. What is said next, being riddling and needing more labour, we shall interpret at a leisure of its own. From Numbers.

Matt 2:13–14 (allusion, high confidence)

Notes and citation

Summary: The prophecy was also fulfilled literally when the child Jesus was taken to Egypt, shaking its demons; next comes Numbers.

The digital text has the numeral 5 in place of punctuation; it is disregarded. “From Numbers” is the heading of the next chapter.

Cite (SBL): Eusebius, Dem. ev. 9.2.6 (Dindorf 3:569; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-2-6). (abbreviation not yet checked)

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preface 9, chapter 3

9.3.1Dindorf 3:569–570

‟Φησὶ Βαλαὰμ υἱὸς Βεὼρ, φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν, φησὶν ἀκούων λόγια ἰσχυροῦ, ὅρασιν θεοῦ εἶδεν ἐν ὕπνῳ, ἀποκεκαλυμμένοι οἱ ὀφθαλμοὶ αὐτοῦ, ὡς καλοὶ οἱ οἶκοί σου Ἰακὼβ, αἱ σκηναί σου Ἰσραὴλ, ὡσεὶ νάπαι σκιάζουσαι, καὶ ὡς παράδεισος ἐπὶ ποταμῶν, καὶ ὡσεὶ σκηναὶ, ἃς ἔπηξε κύριος, ὡσεὶ κέδροι παρʼ ὕδατα. ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ, καὶ κυριεύσει ἐθνῶν πολλῶν, καὶ ὑψωθήσεται ἡ Γὼγ βασιλεία, καὶ αὐξηθήσεται ἡ βασιλεία αὐτοῦ. θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου, ὡς δόξα μονοκέρωτος αὐτῷ. ἔδεται ἔθνη ἐχθρῶν αὑτοῦ, καὶ τὰ πάχη αὐτῶν ἐκμυλιεῖ, καὶ ταῖς βολίσιν αὑτοῦ κατατοξεύσει ἐχθρόν. κατακλιθεὶς ἀνεπαύσατο ὡς λέων καὶ ὡς σκύμνος, τίς ἐγερεῖ αὐτόν; οἱ εὐλογοῦντές σε εὐλόγηνται καὶ οἱ καταρώμενοί σε κεκατήρανται.”

‟Phēsi Balaam huios Beōr, phēsin ho anthrōpos ho alēthinōs horōn, phēsin akouōn logia ischyrou, horasin theou eiden en hypnǭ, apokekalymmenoi hoi ophthalmoi autou, hōs kaloi hoi oikoi sou Iakōb, hai skēnai sou Israēl, hōsei napai skiazousai, kai hōs paradeisos epi potamōn, kai hōsei skēnai, has epēxe kyrios, hōsei kedroi parʼ hydata. exeleusetai anthrōpos ek tou spermatos autou, kai kyrieusei ethnōn pollōn, kai hypsōthēsetai hē Gōg basileia, kai auxēthēsetai hē basileia autou. theos hōdēgēsen auton ex Aigyptou, hōs doxa monokerōtos autǭ. edetai ethnē echthrōn hautou, kai ta pachē autōn ekmyliei, kai tais bolisin hautou katatoxeusei echthron. kataklitheis anepausato hōs leōn kai hōs skymnos, tis egerei auton? hoi eulogountes se eulogēntai kai hoi katarōmenoi se kekatērantai.”

“Balaam son of Beor says, the man who truly sees says, he says who hears the oracles of the Mighty One; he saw a vision of God in sleep, his eyes uncovered: How fair are your houses, Jacob, your tents, Israel! Like shady glens, and like a garden by rivers, and like tents which the Lord pitched, like cedars beside the waters. A man will come out of his seed, and he will rule many nations; and the kingdom of Gog will be exalted, and his kingdom will be increased. God led him out of Egypt; he has as it were the glory of a unicorn. He will devour the nations of his enemies, and grind their thickness to marrow, and shoot down the enemy with his arrows. He lay down and rested like a lion and like a lion’s whelp; who will rouse him? Those who bless you are blessed, and those who curse you are cursed.”

Num 24:3–9 (quotation, high confidence)

Notes and citation

Summary: Numbers 24:3–9: Balaam foresees a man from Israel’s seed ruling many nations, led by God out of Egypt.

The oracle follows the Septuagint, which reads “Gog” where the Hebrew has Agag, and “unicorn” (μονόκερως) for the wild ox.

Notes on the original text

Digital text corrected (OCR error; missing accent; repeated word): Βεῶς → Βεὼρ; ἰσχυροῦ ἰσχυροῦ → ἰσχυροῦ; κεκατηρανται → κεκατήρανται.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.3.1 (Dindorf 3:569–570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-1). (abbreviation not yet checked)

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9.3.2Dindorf 3:570

Ἀνωτέρω διὰ τῆς προτεταγμένης προφητείας φήσας ὁ χρησμὸς τὸν κύριον ἥξειν εἰς Αἴγυπτον ἐδήλου τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διακομιδὴν τὴν ἅμα τοῖς γονεῦσιν εἰς Αἴγυπτον αὐτῷ γενησομένην· ἐν τούτοις δὲ τὴν ἐπάνοδον ἑξῆς καὶ ἀκολούθως τὴν ἀπʼ Αἴγύπτου, ἣν ἅμα τοῖς γονεῦσιν εἰς τὴν γῆν τοῦ Ἰσραὴλ ἐποιήσατο, θεσπίζει λέγων ‘‘θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου.”

Anōterō dia tēs protetagmenēs prophēteias phēsas ho chrēsmos ton kyrion hēxein eis Aigypton edēlou tēn tou sōtēros hēmōn Iēsou Christou diakomidēn tēn hama tois goneusin eis Aigypton autǭ genēsomenēn; en toutois de tēn epanodon hexēs kai akolouthōs tēn apʼ Aigyptou, hēn hama tois goneusin eis tēn gēn tou Israēl epoiēsato, thespizei legōn ‘‘theos hōdēgēsen auton ex Aigyptou.”

Above, in the prophecy set out before, the oracle, by saying that the Lord would come to Egypt, showed the journey of our Savior Jesus Christ that would take place with his parents into Egypt. In these words it foretells next and in sequence the return from Egypt which he made with his parents into the land of Israel, saying, “God led him out of Egypt.”

Num 24:8 (quotation, high confidence) · Matt 2:19–21 (allusion, high confidence)

Notes and citation

Summary: Isaiah foretold Christ’s journey to Egypt, and Numbers his return: “God led him out of Egypt.”

Cite (SBL): Eusebius, Dem. ev. 9.3.2 (Dindorf 3:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-2). (abbreviation not yet checked)

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9.3.3Dindorf 3:570

μόνος δὲ ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ καὶ οὐδὲ ἄλλος ὁ ἐκ τοῦ σπέρματος Ἰσραὴλ καὶ τοῦ Ἰουδαίων ἔθνους προελθὼν, καὶ πολλῶν κατακυριεύσας ἐθνῶν, ὥστε ἀναμφιλόγως ὁμολογεῖσθαι πέρας ἔχειν ἐπʼ αὐτῷ καὶ τὴν παροῦσαν πρόρρησιν διαρρήδην ἐκφωνοῦσαν ὅτι δὴ ἐκ τοῦ Ἰουδαίων ἔθνους ἐξελεύσεταί τις ἄνθρωπος καὶ κυριεύσει ἐθνῶν πολλῶν.

monos de ho sōtēr kai kyrios hēmōn Iēsous ho Christos tou theou kai oude allos ho ek tou spermatos Israēl kai tou Ioudaiōn ethnous proelthōn, kai pollōn katakyrieusas ethnōn, hōste anamphilogōs homologeisthai peras echein epʼ autǭ kai tēn parousan prorrēsin diarrēdēn ekphōnousan hoti dē ek tou Ioudaiōn ethnous exeleusetai tis anthrōpos kai kyrieusei ethnōn pollōn.

And our Savior and Lord Jesus, the Christ of God, alone and no other, came forth from the seed of Israel and the Jewish nation and ruled over many nations, so that it must be acknowledged beyond dispute that the present prediction too has its fulfilment in him, which expressly declares that a man will come out of the Jewish nation and rule over many nations.

Num 24:7 (allusion, high confidence)

Notes and citation

Summary: Only Christ, from Israel’s seed, has ruled many nations, fulfilling Balaam’s prophecy.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.3.3 (Dindorf 3:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-3). (abbreviation not yet checked)

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9.3.4Dindorf 3:570

ἢ λεγέτω ὁ βουλόμενος εἰ ἔχοι ἄλλον συστῆσαι τῶν πώποτε παρʼ Ἑβραίοις ἐνδόξων πολλῶν ἐθνῶν ἄρξαντα· ἀλλʼ οὐκ ἂν εἴποι τις, ὅτι μηδὲ γέγονεν. ἐπὶ δέ γε τοῦ σωτῆρος ἡμῶν, κἂν ἡμεῖς μὴ λέγωμεν, αὐτή γε ἡ ἀλήθεια βοήσει καὶ μέγα κεκράξεται, ἄντικρυς παριστῶσα ὅπως ἡ ἔνθεος αὐτοῦ δύναμις διὰ τοῦ ἀναληφθέντος αὐτῷ ἐκ σπέρματος Ἰσραὴλ τοῦ κατὰ σάρκα ἀνθρώπου ἐκυρίευσε, καὶ εἰσέτι νῦν κυριεύει ἐθνῶν πολλῶν.

ē legetō ho boulomenos ei echoi allon systēsai tōn pōpote parʼ Hebraiois endoxōn pollōn ethnōn arxanta; allʼ ouk an eipoi tis, hoti mēde gegonen. epi de ge tou sōtēros hēmōn, kan hēmeis mē legōmen, autē ge hē alētheia boēsei kai mega kekraxetai, antikrys paristōsa hopōs hē entheos autou dynamis dia tou analēphthentos autǭ ek spermatos Israēl tou kata sarka anthrōpou ekyrieuse, kai eiseti nyn kyrieuei ethnōn pollōn.

Or let whoever wishes say whether he can put forward anyone else of those ever famous among the Hebrews who ruled many nations. But no one could, since there has been none. But in the case of our Savior, even if we say nothing, the truth itself will shout and cry aloud, showing plainly how his divine power, through the man he took from the seed of Israel according to the flesh, ruled, and still today rules, many nations.

Luke 19:40 (echo, medium confidence) · Rom 9:5 (echo, medium confidence)

Notes and citation

Summary: No other Hebrew ruled many nations, but Christ’s divine power, through his human nature, still does.

Notes on the original text

Digital text corrected (OCR accent error): διὰ τοὺ ἀναληφθέντος → διὰ τοῦ ἀναληφθέντος.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.3.4 (Dindorf 3:570; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-4). (abbreviation not yet checked)

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9.3.5Dindorf 3:570–571

αὐτὸς ἄρα οὗτος ἐκεῖνος ἦν καὶ οὐδʼ ἄλλος, ὃν ἡ προφητεία προηγόρευσε, καθʼ ὃν καὶ ἡ Γὼγ ὑψώθη βασι- τῆς Χριστοῦ δυνάμεως συναυξούσης. τοῦτον δʼ ἐνταῦθά φασιν αἰνίττεσθαι καθʼ Ἑβραίους τὸν τρόπον τὴν τῶν Ῥωμαίων βασιλείαν, ᾗ καὶ συνήκμασεν ἡ Χριστοῦ διδασκαλία.

autos ara houtos ekeinos ēn kai oudʼ allos, hon hē prophēteia proēgoreuse, kathʼ hon kai hē Gōg hypsōthē basi- tēs Christou dynameōs synauxousēs. touton dʼ entautha phasin ainittesthai kathʼ Hebraious ton tropon tēn tōn Rhōmaiōn basileian, hę̄ kai synēkmasen hē Christou didaskalia.

He himself, then, and no other, was the one whom the prophecy foretold, in whose time the kingdom of Gog also was exalted, growing together with the power of Christ. They say that in this passage the Roman Empire is hinted at in the Hebrew manner, the empire with which the teaching of Christ flourished at the same time.

Num 24:7 (allusion, high confidence)

Notes and citation

Summary: The exalted kingdom of Gog, which grew with Christ’s power, is said to be the Roman Empire.

A few words have dropped out of the digital text after “was exalted” (βασι-); translated by sense.

Cite (SBL): Eusebius, Dem. ev. 9.3.5 (Dindorf 3:570–571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-5). (abbreviation not yet checked)

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9.3.6Dindorf 3:571

μέμνηται δὲ τοῦ Γὼγ καὶ ὁ προφήτης Ἰεζεκιὴλ ‟ἄρχοντα Ῥὼς καὶ Θοβὲλ” ὀνομάζων· διὰ μὲν τοῦ Ῥὼς τὴν Ῥωμαίων, ὡς ἔοικε, πόλιν αἰνιττόμενος, ἐπεὶ καὶ ἀρχὴ καὶ κεφαλὴ κατὰ τὴν Ἑβραίων φωνὴν διὰ τοῦ Ῥὼς δηλοῦται, διὰ δὲ τοῦ Μοσὁχ τὴν Μυσίαν καὶ τὰ πέριξ ταύτης ἔθνη, ὅσα νῦν οἰκεῖα Ῥωμαίων ἐστὶ, διὰ δὲ τοῦ Θοβὲλ τὴν Ἰβηρίαν ὁ Ἰώσηπος δηλοῖ, ἀπὸ τοῦ Θοβὲλ γεγονέναι φάσκων Θοβεήλους τοὺς Ἴβηρας· ὧν ἁπάντων ἄρχοντα τὸν Γὼγ ὑψωθήσεσθαί φησιν ἐπὶ τῆς τοῦ προφητευομένου Χριστοῦ παρουσίας, ὃν ὁ θεὸς ὡδήγησεν ἐξ Αἰγύπτου, ὅτε κατὰ τὸν Ματθαῖον ἐπιβουλεύοντος τοῦ Ἡρώδου παιδὶ ὄντι αὐτῷ χρηματισθεὶς ὁ Ἰωσὴφ παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ ἐπανῆλθεν εἰς γῆν Ἰσραήλ. δόξα δὲ μονοκέρωτος αὐτῷ τῷ Χριστῷ παρῆν, διὰ τὸ ἐν αὐτῷ εὐδοκηκέναι κατοικῆσαι πᾶν τὸ πλήρωμα τῆς θεότητος, κατὰ τὸν ἱερὸν ἀπόστολον.

memnētai de tou Gōg kai ho prophētēs Iezekiēl ‟archonta Rhōs kai Thobel” onomazōn; dia men tou Rhōs tēn Rhōmaiōn, hōs eoike, polin ainittomenos, epei kai archē kai kephalē kata tēn Hebraiōn phōnēn dia tou Rhōs dēloutai, dia de tou Mosoch tēn Mysian kai ta perix tautēs ethnē, hosa nyn oikeia Rhōmaiōn esti, dia de tou Thobel tēn Ibērian ho Iōsēpos dēloi, apo tou Thobel gegonenai phaskōn Thobeēlous tous Ibēras; hōn hapantōn archonta ton Gōg hypsōthēsesthai phēsin epi tēs tou prophēteuomenou Christou parousias, hon ho theos hōdēgēsen ex Aigyptou, hote kata ton Matthaion epibouleuontos tou Hērōdou paidi onti autǭ chrēmatistheis ho Iōsēph parelabe to paidion kai tēn mētera autou, kai epanēlthen eis gēn Israēl. doxa de monokerōtos autǭ tǭ Christǭ parēn, dia to en autǭ eudokēkenai katoikēsai pan to plērōma tēs theotētos, kata ton hieron apostolon.

The prophet Ezekiel also mentions Gog, naming him “ruler of Rosh and Tubal.” By Rosh he seems to hint at the city of the Romans, since rule and head are signified in the Hebrew language by “Rosh”; by Meshech, Mysia and the nations around it, all of which now belong to the Romans; and by Tubal, as Josephus shows, Iberia, for he says that the Iberians were called Thobelians after Tubal. He says that Gog, ruler of all these, will be exalted at the coming of the prophesied Christ, whom God led out of Egypt when, according to Matthew, as Herod plotted against him while he was a child, Joseph, warned by an oracle, took the child and his mother and returned to the land of Israel. And the glory of a unicorn belonged to Christ himself, because in him all the fullness of the Godhead was pleased to dwell, according to the holy apostle.

Ezek 38:2 (quotation, high confidence) · Matt 2:13–14 (allusion, high confidence) · Matt 2:19–21 (allusion, high confidence) · Col 1:19 (allusion, high confidence) · Col 2:9 (allusion, high confidence)

Notes and citation

Summary: Ezekiel’s Gog, ruler of Rosh, Meshech, and Tubal, signifies Rome; Christ, led out of Egypt, has the unicorn’s glory because the fullness of the Godhead dwells in him.

Ezekiel 38:2 in the Septuagint reads “ruler of Rosh, Meshech, and Tubal”; the quotation here names only Rosh and Tubal, but Meshech is explained next.

Notes on the original text

Digital text corrected (repeated syllables): χρηματισθεὶς τισθεὶς → χρηματισθεὶς.

Extrabiblical texts: Josephus, Ant. 1.6.1 (Josephus (works); allusion)

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.3.6 (Dindorf 3:571; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-6). (abbreviation not yet checked)

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9.3.7Dindorf 3:571–572

διόπερ ὡς κέρας ἐπιγραφόμενος τὸν τῶν ὅλων θεὸν καὶ πατέρα αὑτοῦ μονόκερως καὶ ἐν ἑτέραις γραφαῖς ὠνομάσθη. ὁ δʼ αὐτὸς τοῦ θεοῦ λόγος τοῖς νοητοῖς καὶ λογικοῖς αὑτοῦ βέλεσι τὸν ἐχθρὸν καὶ ἀντικείμενον αὑτῷ διάβολον πάσας τε τὰς ἀμφʼ αὐτὸν ἀοράτους καὶ πονηρὰς δυνάμεις διὰ κρείττονος καὶ ἀκαταμάχου δυνάμεως ἤλαυνεν, εἰσέτι τε νῦν κυριεύει ἐθνῶν πολλῶν, ὧν τὰ πάχη καὶ τὸ φρόνημα τῆς σαρκὸς λεπτύνων ἐπὶ τὴν στενὴν ὁδὸν τῆς αἰωνίου ζωῆς ἐπιτηδείους κατασκευάζει.

dioper hōs keras epigraphomenos ton tōn holōn theon kai patera hautou monokerōs kai en heterais graphais ōnomasthē. ho dʼ autos tou theou logos tois noētois kai logikois hautou belesi ton echthron kai antikeimenon hautǭ diabolon pasas te tas amphʼ auton aoratous kai ponēras dynameis dia kreittonos kai akatamachou dynameōs ēlaunen, eiseti te nyn kyrieuei ethnōn pollōn, hōn ta pachē kai to phronēma tēs sarkos leptynōn epi tēn stenēn hodon tēs aiōniou zōēs epitēdeious kataskeuazei.

For this reason, since he claims the God of the universe, his Father, as his horn, he was named “unicorn” in other Scriptures too. And the same Word of God, with his spiritual and rational arrows, drove out the enemy and his adversary the devil and all the invisible and evil powers around him by a superior and invincible power; and he still rules today over many nations, whose thickness and the mind of the flesh he refines, making them fit for the narrow way of eternal life.

Num 24:8 (allusion, high confidence) · Ps 29:6 (28:6 LXX) (allusion, low confidence) · Rom 8:6 (echo, medium confidence) · Matt 7:14 (allusion, high confidence)

Notes and citation

Summary: The unicorn’s one horn is the Father; with spiritual arrows the Word drove out the devil and still refines the nations for the narrow way.

The “unicorn” in other Scriptures refers to Psalm 29:6 (LXX 28:6) and similar passages in the Septuagint.

Notes on the original text

Digital text corrected (OCR accent error; stray capital): τἀς ἀμφʼ → τὰς ἀμφʼ; τὰ Πάχη → τὰ πάχη.

Cite (SBL): Eusebius, Dem. ev. 9.3.7 (Dindorf 3:571–572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-7). (abbreviation not yet checked)

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9.3.8Dindorf 3:572

ἀλλὰ καὶ κατακλιθεὶς αὐτὸς οὗτος ὁ ἐξ Ἰσραὴλ προελθὼν ἄνθρωπος, ὁ κατακυριεύσας ἐθνῶν πολλῶν, ἀνεπαύσατο, φησὶν, ὡς λέων, οὕτω δηλῶν ἣν ἐνεδέξατο οἰκονομίαν, καθʼ ἣν ὥσπερ τις βασιλικὸς καὶ θαρραλέος θὴρ ἀνεπαύσατο, μηδενὸς αὐτοῦ τὴν ἀρχὴν καὶ τὴν βασιλείαν μεταστήσασθαι δυναμένου, πάντες τε οἱ τὸν Χριστὸν εὐλογοῦντες, λόγῳ τε καὶ βίῳ σεμνύοντες τὴν ἀρετὴν τοῦ διδασκάλου, τῆς ἐκ θεοῦ μετειλήφασιν εὐλογίας, αὔξοντες ὁσημέραι καὶ πληθύνοντες, κατὰ τὸ “αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, ” ἀληθέστερον ἐπʼ αὐτῶν καὶ θεοπρεπέστερον τῆς θείας ἐκτελουμένης φωνῆς· ὡς ἔμπαλιν οἱ ἀπὸ πρώτης τῆς κατʼ αὐτοῦ ἐπιβουλῆς εἰσέτι καὶ νῦν αὐτὸν ἐν τοῖς αὑτῶν συνεδρίοις ἀρώμενοι, τὴν ἐκ θεοῦ κατάραν ἐξ ἐκείνου καὶ εἰσέτι δεῦρο καθʼ ἑαυτῶν ἐπεσπάσαντο.

alla kai kataklitheis autos houtos ho ex Israēl proelthōn anthrōpos, ho katakyrieusas ethnōn pollōn, anepausato, phēsin, hōs leōn, houtō dēlōn hēn enedexato oikonomian, kathʼ hēn hōsper tis basilikos kai tharraleos thēr anepausato, mēdenos autou tēn archēn kai tēn basileian metastēsasthai dynamenou, pantes te hoi ton Christon eulogountes, logǭ te kai biǭ semnyontes tēn aretēn tou didaskalou, tēs ek theou meteilēphasin eulogias, auxontes hosēmerai kai plēthynontes, kata to “auxanesthe kai plēthynesthe, kai plērōsate tēn gēn, ” alēthesteron epʼ autōn kai theoprepesteron tēs theias ekteloumenēs phōnēs; hōs empalin hoi apo prōtēs tēs katʼ autou epiboulēs eiseti kai nyn auton en tois hautōn synedriois arōmenoi, tēn ek theou kataran ex ekeinou kai eiseti deuro kathʼ heautōn epespasanto.

Moreover, this very man who came forth from Israel, who ruled over many nations, “lay down and rested,” it says, “like a lion,” thus showing the dispensation he undertook, in which, like some royal and fearless beast, he rested, since no one could remove his rule and kingdom. And all who bless Christ, honouring the virtue of the teacher by word and life, have received the blessing from God, increasing and multiplying daily, according to “Increase and multiply and fill the earth,” the divine word being fulfilled in them more truly and in a manner more worthy of God. Conversely, those who, from their first plot against him, still today curse him in their assemblies have drawn down upon themselves God’s curse from then until now.

Num 24:9 (quotation, high confidence) · Gen 1:28 (quotation, high confidence)

Notes and citation

Summary: Christ rests like an unassailable lion; those who bless him are blessed and multiply, while those who curse him have drawn a curse on themselves.

Eusebius’s polemical statement about those who curse Christ “in their assemblies” (synedria) is translated as written.

Notes on the original text

Digital text corrected (OCR accent errors): τοὺ διδασκάλου, τὴς ἐκ → τοῦ διδασκάλου, τῆς ἐκ.

Cite (SBL): Eusebius, Dem. ev. 9.3.8 (Dindorf 3:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-8). (abbreviation not yet checked)

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9.3.9Dindorf 3:572

Διὸ καὶ τὴν ἐσχάτην οὐ μόνον τῆς βασιλείας, ἀλλὰ καὶ τοῦ πάλαι σεμνοτάτου αὐτῶν ἁγιάσματος ἐρημίαν τε καὶ φθορὰν οὐ παύονται πρὸ ὀφθαλμῶν ὁρῶντες. ἄξιον δὲ παραθεῖναι τοῖς μετὰ χεῖρας τὴν πρὸς τὸν Ἰούδαν τοῦ Ἰακὼβ προφητείαν, ἣν καὶ αὐτὴν ἐναργέστατα εἰς τὸν ἡμέτερον σωτῆρα ἐφαρμόζειν προπαρεστήσαμεν, συνιδεῖν τε τὴν ἐν ἑκατέροις συμφωνίαν.

Dio kai tēn eschatēn ou monon tēs basileias, alla kai tou palai semnotatou autōn hagiasmatos erēmian te kai phthoran ou pauontai pro ophthalmōn horōntes. axion de paratheinai tois meta cheiras tēn pros ton Ioudan tou Iakōb prophēteian, hēn kai autēn enargestata eis ton hēmeteron sōtēra epharmozein proparestēsamen, synidein te tēn en hekaterois symphōnian.

That is why they do not cease to see before their eyes the final desolation and ruin not only of their kingdom but also of their once most venerable sanctuary. It is worth setting beside the passage in hand Jacob’s prophecy to Judah, which we showed earlier to apply most clearly to our Savior, and seeing the agreement between the two.

Gen 49:8–12 (allusion, high confidence)

Notes and citation

Summary: Their kingdom and sanctuary lie desolate; Balaam’s prophecy should be compared with Jacob’s to Judah.

Cite (SBL): Eusebius, Dem. ev. 9.3.9 (Dindorf 3:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-9). (abbreviation not yet checked)

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9.3.10Dindorf 3:572

ὡς γὰρ ἐνταῦθα εἴρηται “ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρματος αὐτοῦ” (δῆλον δʼ ὅτι τοῦ Ἰακώβ, ) Οὕτω κἀκεῖ “ἐκ βλαστοῦ υἱέ μου ἀνέβης” εἰρητο ὑπʼ αὐτοῦ τοῦ Ἰακὼβ πρὸς τὸν προφητευόμενον.

hōs gar entautha eirētai “exeleusetai anthrōpos ek tou spermatos autou” (dēlon dʼ hoti tou Iakōb, ) Houtō kakei “ek blastou huie mou anebēs” eirēto hypʼ autou tou Iakōb pros ton prophēteuomenon.

For as it is said here, “A man will come out of his seed” (clearly Jacob’s), so there it was said by Jacob himself to the one prophesied, “From a shoot, my son, you went up.”

Num 24:7 (quotation, high confidence) · Gen 49:9 (quotation, high confidence)

Notes and citation

Summary: Balaam’s “a man from his seed” matches Jacob’s “from a shoot, my son, you went up.”

Cite (SBL): Eusebius, Dem. ev. 9.3.10 (Dindorf 3:572; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-10). (abbreviation not yet checked)

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9.3.11Dindorf 3:572–573

Καὶ ὡς ἐπὶ τοῦ παρόντος λέγεται τὸ “καὶ κυριεύσει ἐθνῶν πολλῶν” ὁμοίως καὶ ἐν ἐκείνοις τὸ ‟καὶ αὐτὸςʼ ἔσται προσδοκία ἐθνῶν.” καὶ πάλιν ἐνταῦθα μὲν ‟ ἔδεται” φησὶν‘ ἔθνη ἐχθρῶν αὑτοῦ, καὶ ταῖς βολίσιν αὑτοῦ κατατοξεύσει ἐχθρόν·’· ὡσαύτως δὲ καὶ ἐν ἐκείνοις αἶ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου ἐλέγετο.

Kai hōs epi tou parontos legetai to “kai kyrieusei ethnōn pollōn” homoiōs kai en ekeinois to ‟kai autosʼ estai prosdokia ethnōn.” kai palin entautha men ‟ edetai” phēsin‘ ethnē echthrōn hautou, kai tais bolisin hautou katatoxeusei echthron;’; hōsautōs de kai en ekeinois ai cheires sou epi nōtou tōn echthrōn sou elegeto.

And as it is said in the present passage, “And he will rule over many nations,” so also in that one, “And he will be the expectation of nations.” And again here it says, “He will devour the nations of his enemies, and shoot down the enemy with his arrows”; and likewise there it was said, “Your hands will be on the back of your enemies.”

Num 24:7–8 (quotation, high confidence) · Gen 49:10 (quotation, high confidence) · Gen 49:8 (quotation, high confidence)

Notes and citation

Summary: Balaam’s rule over nations and victory over enemies match Jacob’s “expectation of nations” and “hands on the enemies’ back.”

Notes on the original text

Digital text corrected (OCR error; stray capital): Παρόντος → παρόντος; ἴν ἐκείνοις → ἐν ἐκείνοις.

Cite (SBL): Eusebius, Dem. ev. 9.3.11 (Dindorf 3:572–573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-11). (abbreviation not yet checked)

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9.3.12Dindorf 3:573

καὶ τὸ ‟σκύμνος λέοντος Ἰούδα” καὶ τὸ ‟ἀναπεσὼν ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος, τίς ἐγερεῖ αὐτόν ἐν ἐκείνοις εἰρημένον οὐδέν μοι δοκεῖ διαφέρειν τῆς μετὰ χεῖρας λέξεως φασκούσης ‘κατακλιθεὶς ἀνεπαύσατο ὡς λέων καὶ ὡς σκύμνος, τίς ἀναστήσει αὐτόν;” ταῦτα δὲ εἰκότως εἰς ταὐτὸν συνηγάγομεν, ἔν ὥσπερ ἐπὶ στόματος δύο μαρτύρων τῆς ἐν ταῖς προφητείαις συμφωνίας ἡ περὶ τοῦ σωτῆρος ἡμῶν ἀπόδειξις βεβαιοτέραν λάβοι τὴν κύρωσιν.

kai to ‟skymnos leontos Iouda” kai to ‟anapesōn ekoimēthēs hōs leōn kai hōs skymnos, tis egerei auton en ekeinois eirēmenon ouden moi dokei diapherein tēs meta cheiras lexeōs phaskousēs ‘kataklitheis anepausato hōs leōn kai hōs skymnos, tis anastēsei auton?” tauta de eikotōs eis tauton synēgagomen, en hōsper epi stomatos dyo martyrōn tēs en tais prophēteiais symphōnias hē peri tou sōtēros hēmōn apodeixis bebaioteran laboi tēn kyrōsin.

And “A lion’s whelp is Judah” and “Lying down you slept like a lion and like a whelp; who will rouse him?” said there seem to me no different from the words in hand, which say, “He lay down and rested like a lion and like a whelp; who will raise him up?” We have fittingly brought these together, so that, as on the mouth of two witnesses, the proof about our Savior from the agreement of the prophecies may receive a firmer confirmation.

Gen 49:9 (quotation, high confidence) · Num 24:9 (quotation, high confidence) · Deut 19:15 (allusion, high confidence) · Matt 18:16 (allusion, medium confidence)

Notes and citation

Summary: The lion images of both prophecies agree, giving the proof two witnesses.

Cite (SBL): Eusebius, Dem. ev. 9.3.12 (Dindorf 3:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-12). (abbreviation not yet checked)

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9.3.13Dindorf 3:573

πάντα δʼ οὖν τὰ εἰς τὴν τοῦ Ἰακὼβ πρόρρησιν τεθεωρημένα ἁρμόσειεν ἂν καὶ εἰς τὴν τοῦ Βαλαὰμ, τῆς ὁμοιότητος τῶν λεγομένων ἕνεκα. εἰ δὴ οὖν ἐκεῖνα διὰ πολλῆς ἀποδείξεως ἐπὶ τὸν ἡμέτερον σωτῆρα πεπληρωμένα συνέστη, ἀκόλουθον ἂν εἴη καὶ τὰ παρόντα ὁμολογεῖν. Ἀπὸ τοῦ Ὠσηὲ.

panta dʼ oun ta eis tēn tou Iakōb prorrēsin tetheōrēmena harmoseien an kai eis tēn tou Balaam, tēs homoiotētos tōn legomenōn heneka. ei dē oun ekeina dia pollēs apodeixeōs epi ton hēmeteron sōtēra peplērōmena synestē, akolouthon an eiē kai ta paronta homologein. Apo tou Ōsēe.

Everything, then, observed in Jacob’s prediction would apply also to Balaam’s, because of the likeness of what is said. So if the former was established by much proof to have been fulfilled in our Savior, it would follow that we should acknowledge the present one too. From Hosea.

Notes and citation

Summary: What was proved of Jacob’s prophecy applies equally to Balaam’s; next comes Hosea.

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

Cite (SBL): Eusebius, Dem. ev. 9.3.13 (Dindorf 3:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-3-13). (abbreviation not yet checked)

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preface 9, chapter 4

9.4.1Dindorf 3:573

‟Καὶ ἐξαναστήσεται ἀπώλεια ἐν τῷ λαῷ σου, καὶ πάντα τὰ περιτετειχισμένα σου οἰχήσεται, ὡς ἄρχων Σαλαμὰν ἐκ τοῦ οἴκου Ἱεροβοὰμ, ἐν πολέμου μητέρα ἐπὶ τέκνοις ἠδάφισαν. οὕτω ποιήσω ὑμῖν οἶκος Ἰσραὴλ ἀπὸ προσώπου τῶν ἀδικιῶν ὑμῶν. ὄρθρου ἀπερρίφη βασιλεὺς Ἰσραὴλ, διότι νήπιος Ἰσραὴλ, καὶ ἐγὼ ἠγάπησα αὐτὸν, καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ.”

‟Kai exanastēsetai apōleia en tǭ laǭ sou, kai panta ta periteteichismena sou oichēsetai, hōs archōn Salaman ek tou oikou Hieroboam, en polemou mētera epi teknois ēdaphisan. houtō poiēsō hymin oikos Israēl apo prosōpou tōn adikiōn hymōn. orthrou aperriphē basileus Israēl, dioti nēpios Israēl, kai egō ēgapēsa auton, kai ex Aigyptou metekalesa ta tekna autou.”

“And destruction will rise up among your people, and all your fortified places will be gone, as the ruler Shalman out of the house of Jeroboam; in the day of war they dashed the mother to the ground upon her children. So will I do to you, house of Israel, because of your iniquities. At dawn the king of Israel was cast away; for Israel is a child, and I loved him, and out of Egypt I called back his children.”

Hos 10:14–15 (quotation, high confidence) · Hos 11:1 (quotation, high confidence)

Notes and citation

Summary: Hosea 10:14–11:1: destruction for Israel and its king, and God’s call out of Egypt.

The quotation follows the Septuagint, which reads “his children” where the Hebrew has “my son.”

Cite (SBL): Eusebius, Dem. ev. 9.4.1 (Dindorf 3:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-1). (abbreviation not yet checked)

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9.4.2Dindorf 3:573–574

Δουλεύσας τῷ Ἑβραικῷ ‟ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου” ἐξέδωκεν ὁ Ἀκύλας. ἀναγκαίως δὲ τὸ ῥητὸν ἐπεσημειωσάμην, ἐπείπερ καὶ ὁ Ματθαῖος τέθειται τὴν προφητείαν, ὁπηνίκα εἰς Αἴγυπτον διακομισθῆναι τὸν Ἰησοῦν κἀκεῖθεν ἐπανελθεῖν ἐπὶ τὴν γῆν τοῦ Ἰσραὴλ ἐδήλου. εἰ δὲ ἐπιμέμφοιτό τις τῇ εἰς Αἴγυπτον ἀναχωρήσει τοῦ σωτῆρος ἡμῶν, ἴστω κατὰ λόγον αὐτὴν γεγονέναι.

Douleusas tǭ Hebraikǭ ‟ex Aigyptou ekalesa ton huion mou” exedōken ho Akylas. anankaiōs de to rhēton epesēmeiōsamēn, epeiper kai ho Matthaios tetheitai tēn prophēteian, hopēnika eis Aigypton diakomisthēnai ton Iēsoun kakeithen epanelthein epi tēn gēn tou Israēl edēlou. ei de epimemphoito tis tę̄ eis Aigypton anachōrēsei tou sōtēros hēmōn, istō kata logon autēn gegonenai.

Following the Hebrew closely, Aquila rendered, “Out of Egypt I called my son.” I have necessarily noted the wording, since Matthew too set down the prophecy when he related that Jesus was taken to Egypt and returned from there to the land of Israel. And if anyone should find fault with our Savior’s withdrawal into Egypt, let him know that it happened for good reason.

Hos 11:1 (quotation, high confidence) · Matt 2:15 (allusion, high confidence)

Notes and citation

Summary: Aquila’s “Out of Egypt I called my son” matches Matthew’s use of Hosea; the flight to Egypt had good reason.

Notes on the original text

Digital text corrected (dropped article): ἀναγκαίως δὲ ῥητὸν → ἀναγκαίως δὲ τὸ ῥητὸν.

Cite (SBL): Eusebius, Dem. ev. 9.4.2 (Dindorf 3:573–574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-2). (abbreviation not yet checked)

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9.4.3Dindorf 3:574

οὔτε γὰρ ἐπισχεῖν τὸν Ἡρώδην τῆς αὐτοπροαιρέτου κακίας προσῆκον ἦν οὔτʼ αὖ βρέφος ἔτʼ ὄντα τὸν σωτῆρα τῶν θαυμάτων ἀπάρξασθαι καὶ πρὸ καιροῦ τὴν θείαν ἐπιδείκνυσθαι δύναμιν, ὅπερ ἂν ἐπράχθη, εἰ παραδόξως ἐπιβουλεύοντα αὐτῷ τὸν Ἡρώδην μετῆλθεν, μηδαμῶς ὑπομείνας τὴν εἰς Αἴγυπτον ἅμα τοῖς γονεῦσιν ἀναχώρησιν.

oute gar epischein ton Hērōdēn tēs autoproairetou kakias prosēkon ēn outʼ au brephos etʼ onta ton sōtēra tōn thaumatōn aparxasthai kai pro kairou tēn theian epideiknysthai dynamin, hoper an eprachthē, ei paradoxōs epibouleuonta autǭ ton Hērōdēn metēlthen, mēdamōs hypomeinas tēn eis Aigypton hama tois goneusin anachōrēsin.

For it was neither fitting that he should restrain Herod from his self-chosen wickedness, nor that the Savior, while still an infant, should begin his miracles and display his divine power before its time; which would have happened if he had punished Herod in some marvellous way for plotting against him and had not submitted to withdraw into Egypt with his parents.

Notes and citation

Summary: Christ did not stop Herod by a miracle because it was not yet time to display his divine power.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.4.3 (Dindorf 3:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-3). (abbreviation not yet checked)

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9.4.4Dindorf 3:574

ἀλλὰ γὰρ ἦν τῆς κρείττονος οἰκονομίας ἐπὶ καιροῦ τοῦ προσήκοντος τῶν τῆς θεότητος ἀπάρξασθαι θαυμάτων ᾧ γε διὰ παντὸς τοῦ βίου τὸ πρᾶον καὶ ἀνεξίκακον μεμαρτύρηται, προχείρῳ μὲν εἰς τὰς εὐποιίας καὶ τὰς κοινὰς εὐεργεσίας γενομένῳ, μηδένα δὲ τῶν μὴ ἀκουόντων ἀμυνομένῳ, μηδʼ ὅτε ‟ὡς ἐπὶ σφαγὴν ἤγετο καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος ἄφωνος.”

alla gar ēn tēs kreittonos oikonomias epi kairou tou prosēkontos tōn tēs theotētos aparxasthai thaumatōn hǭ ge dia pantos tou biou to praon kai anexikakon memartyrētai, procheirǭ men eis tas eupoiias kai tas koinas euergesias genomenǭ, mēdena de tōn mē akouontōn amynomenǭ, mēdʼ hote ‟hōs epi sphagēn ēgeto kai hōs amnos enantion tou keirontos aphōnos.”

For it belonged to the better dispensation that he should begin the miracles of his divinity at the fitting time, he whose gentleness and forbearance throughout his whole life are attested, who was ready for good deeds and acts of kindness to all, but defended himself against none of those who would not listen, not even when “he was led as to slaughter, and as a lamb before its shearer is dumb.”

Isa 53:7 (quotation, high confidence)

Notes and citation

Summary: It fitted Christ’s gentle, forbearing life to begin his miracles only at the right time.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.4.4 (Dindorf 3:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-4). (abbreviation not yet checked)

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9.4.5Dindorf 3:574

πῶς οὖν εἰκὸς ἦν τὸν τοιοῦτον δεῖν ἐν παιδίῳ μὴ οὐχὶ ὑποχωρῆσαι τῇ τοῦ Ἡρώδου κακίᾳ, ᾧ καὶ ἐν ἀνδρὶ τὸ ἀναχωρεῖν καὶ τοὺς πονηροὺς ἐκκλίνειν μεμαρτύρηται, ἐπικρύπτεσθαί τε καὶ ὑποφεύγειν τὸν ἐπὶ ταῖς παραδοξοποιίαις ἔπαινον; παρῄνει γοῦν τοῖς ὑπʼ αὐτοῦ θεραπευομένοις μηδενὶ λέγειν.

pōs oun eikos ēn ton toiouton dein en paidiǭ mē ouchi hypochōrēsai tę̄ tou Hērōdou kakią, hǭ kai en andri to anachōrein kai tous ponērous ekklinein memartyrētai, epikryptesthai te kai hypopheugein ton epi tais paradoxopoiiais epainon? parę̄nei goun tois hypʼ autou therapeuomenois mēdeni legein.

How, then, was it unlikely that such a one, as a child, should give way to Herod’s wickedness, he who even as a man is attested to have withdrawn and avoided evil men, and to have hidden himself and fled from praise for his wonders? At any rate, he urged those he healed to tell no one.

Matt 12:15–16 (allusion, high confidence) · Mark 1:44 (allusion, medium confidence)

Notes and citation

Summary: As an adult too Christ withdrew from the wicked and avoided praise, so his flight as a child is fitting.

Notes on the original text

Digital text corrected (OCR error): ὑέ αὐτοῦ → ὑπʼ αὐτοῦ.

Cite (SBL): Eusebius, Dem. ev. 9.4.5 (Dindorf 3:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-5). (abbreviation not yet checked)

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9.4.6Dindorf 3:574–575

εἰ δʼ ἐπὶ τὸν λαὸν τὴν προφητείαν ἀναφέροι τις, φάσκων περὶ τοῦ ἐκ σπέρματος τοῦ Ἰσραὴλ λαοῦ εἰρῆσθαι, ἐπιστησάτω τῇ τοῦ λόγου ἀκολουθίᾳ, ταῦτα ἔσεσθαι φησάσῃ μετὰ τὸ εἰπεῖν ὡς πρὸς αὐτὴν τὴν Ἱερουσαλὴμ ‟καὶ ἐξαναστήσεται ἀπώλεια ἐν τῷ λαῷ σου, καὶ πάντα τὰ περιτετειχισμένα σου οἰχήσεται.”

ei dʼ epi ton laon tēn prophēteian anapheroi tis, phaskōn peri tou ek spermatos tou Israēl laou eirēsthai, epistēsatō tę̄ tou logou akolouthią, tauta esesthai phēsasę̄ meta to eipein hōs pros autēn tēn Hierousalēm ‟kai exanastēsetai apōleia en tǭ laǭ sou, kai panta ta periteteichismena sou oichēsetai.”

But if anyone refers the prophecy to the people, saying that it was spoken about the people from the seed of Israel, let him consider the sequence of the passage, which says that these things will happen after it has said, as to Jerusalem itself, “And destruction will rise up among your people, and all your fortified places will be gone.”

Hos 10:14 (quotation, high confidence)

Notes and citation

Summary: Those who apply the prophecy to the people should note its context: the destruction of Jerusalem’s strongholds.

The digital text has a stray “τι]” before “the sequence”; it is disregarded.

Notes on the original text

Digital text corrected (OCR error with stray bracket): ἐπιστησάτω τι] τοῦ → ἐπιστησάτω τῇ τοῦ.

Cite (SBL): Eusebius, Dem. ev. 9.4.6 (Dindorf 3:574–575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-6). (abbreviation not yet checked)

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9.4.7Dindorf 3:575

καὶ ἅπερ, φησὶν, ὁ τοιόσδε ἄρχων πέπονθεν κατὰ τὸν ἐπελθόντα αὐτῷ πόλεμον ἐν ᾧ μητέρα ἐπὶ τέκνοις ἠδάφισαν, τὰ παραπλήσια καὶ ὑμῖν αὐτοῖς ποιήσω διὰ τὰς κακίας ὑμῶν. ὑμῖν δὲ τίσιν ἢ τοῖς καλουμένοις Ἰσραηλίταις, οἳ καὶ ἀπερρίφητε σὺν τῷ βασιλεῖ ὑμῶν, τὸν Ἡρώδην αἰνιττόμενος;

kai haper, phēsin, ho toiosde archōn peponthen kata ton epelthonta autǭ polemon en hǭ mētera epi teknois ēdaphisan, ta paraplēsia kai hymin autois poiēsō dia tas kakias hymōn. hymin de tisin ē tois kaloumenois Israēlitais, hoi kai aperriphēte syn tǭ basilei hymōn, ton Hērōdēn ainittomenos?

And what such a ruler suffered, it says, in the war that came upon him, in which they dashed the mother to the ground upon her children, the like I will do to you too because of your wickedness. And who are “you” but those called Israelites, who were also cast away with your king, hinting at Herod?

Hos 10:14–15 (allusion, high confidence)

Notes and citation

Summary: The punishment is on the Israelites, cast away with their king, by whom Herod is hinted.

Notes on the original text

Digital text corrected (OCR accent error; OCR error): τἀς κακίας → τὰς κακίας; ὑμπῶν → ὑμῶν.

Cite (SBL): Eusebius, Dem. ev. 9.4.7 (Dindorf 3:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-7). (abbreviation not yet checked)

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9.4.8Dindorf 3:575

καὶ ταῦτά γε πάντα πεπόνθατε ‟διότι παῖς” φησὶν ‟Ἰσραὴλ, καὶ ἐγὼ ἠγάπησα αὐτὸν, καὶ ἐξ Αιγύπτου ἐκάλεσα τὸν υἱόν μου.” πῶς γὰρ οἶόν τε κατὰ τὸ αὐτὸ τοῖς αὐτοῖς ἐπιμέμφεσθαι καὶ πάλιν τοὺς αὐτοὺς ἐπαινεῖν; ἀλλʼ ἦν ὁ ἀληθὴς νοῦς ταύτην ἔχων τὴν θεωρίαν. Ἰσραὴλ γὰρ ὁ Χριστὸς καὶ καθʼ ἑτέρας ἀνηγόρευται προφητείας, ὥσπερ οὖν καὶ ἐπὶ τῆς παρούσης.

kai tauta ge panta peponthate ‟dioti pais” phēsin ‟Israēl, kai egō ēgapēsa auton, kai ex Aigyptou ekalesa ton huion mou.” pōs gar oion te kata to auto tois autois epimemphesthai kai palin tous autous epainein? allʼ ēn ho alēthēs nous tautēn echōn tēn theōrian. Israēl gar ho Christos kai kathʼ heteras anēgoreutai prophēteias, hōsper oun kai epi tēs parousēs.

“And you have suffered all these things,” it says, “because Israel is a child, and I loved him, and out of Egypt I called my son.” For how is it possible at the same time to blame the same people and again to praise the same people? But the true sense had this meaning: Christ is called Israel in other prophecies too, as indeed also in the present one.

Hos 11:1 (quotation, high confidence)

Notes and citation

Summary: Hosea cannot blame and praise the same people at once; “Israel” here, as elsewhere, is Christ.

Notes on the original text

Digital text corrected (repeated syllables): παρούσης. ρούσης. → παρούσης..

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.4.8 (Dindorf 3:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-8). (abbreviation not yet checked)

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9.4.9Dindorf 3:575

ἐπειδὴ τοίνυν οὗτος, φησὶν, ὑπήκοος μοι γενόμενος μορφὴν δούλου εἴληφε, καὶ γέγονε παιδίον ἀγαπητὸν ἐμοὶ, πᾶσαν τὴν ἐμὴν ἐκτελέσας βουλὴν, διὰ τοῦτο αὐτὸν μὲν ἀπὸ τῆς Αἰγύπτου εἰς ἣν ἐνανθρωπήσας κατελήλυθεν, οὕτω δηλουμένου τοῦ περιγείου τόπου, ἢ καὶ ἐξ αὐτῆς τῆς προχείρου, οἷα γνήσιον καὶ ἀγαπητὸν υἱὸν ἀνεκαλεσάμην· ὑμὰς δὲ, τοὺς πρὸς οὓς ὁ λόγος, σὺν καὶ τῇ ὑμετέρᾳ βασιλείᾳ ὄλεθρος καὶ ἀπώλεια παραλήψεται.

epeidē toinyn houtos, phēsin, hypēkoos moi genomenos morphēn doulou eilēphe, kai gegone paidion agapēton emoi, pasan tēn emēn ektelesas boulēn, dia touto auton men apo tēs Aigyptou eis hēn enanthrōpēsas katelēlythen, houtō dēloumenou tou perigeiou topou, ē kai ex autēs tēs procheirou, hoia gnēsion kai agapēton huion anekalesamēn; hymas de, tous pros hous ho logos, syn kai tę̄ hymeterą basileią olethros kai apōleia paralēpsetai.

Since, then, it says, this one, having become obedient to me, took the form of a servant and became my beloved child, fulfilling all my will, for this reason I called him back, as my true and beloved Son, out of the Egypt into which he had come down when he became man, the earthly region being thus signified, or else out of Egypt itself in the obvious sense. But you, to whom the word is addressed, ruin and destruction will overtake together with your kingdom.

Phil 2:7–8 (allusion, high confidence) · Hos 11:1 (allusion, high confidence)

Notes and citation

Summary: God called his obedient Son back from Egypt, meaning the earthly world or Egypt itself, while ruin overtakes the addressees and their kingdom.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.4.9 (Dindorf 3:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-9). (abbreviation not yet checked)

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9.4.10Dindorf 3:575

ταῦτα μὲν ἡ προφητεία· πρόδηλον δὲ ὅπως ἀπὸ τῶν τοῦ σωτῆρος ἡμῶν χρόνων πολιορκηθείσης τῆς Ἱερουσαλὴμ καθῃρέθη καὶ εἰς τὸ παντελὲς ἀπερρίφη ἡ μέχρι τότε συστᾶσα τοῦ Ἰουδαίων ἔθνους αὐτονομία τε καὶ ἀρχή.

tauta men hē prophēteia; prodēlon de hopōs apo tōn tou sōtēros hēmōn chronōn poliorkētheisēs tēs Hierousalēm kathę̄rethē kai eis to panteles aperriphē hē mechri tote systasa tou Ioudaiōn ethnous autonomia te kai archē.

So says the prophecy. And it is plain how, from our Savior’s times, when Jerusalem was besieged, the self-government and rule of the Jewish nation that had lasted until then was destroyed and utterly cast away.

Notes and citation

Summary: After Christ’s time the siege of Jerusalem ended Jewish self-rule.

Cite (SBL): Eusebius, Dem. ev. 9.4.10 (Dindorf 3:575; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-10). (abbreviation not yet checked)

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9.4.11Dindorf 3:575–576

πλὴν ἀλλὰ τρίτον ἤδη τὰ περὶ τῆς Αἰγύπτου καὶ τῆς αὐτόθι ἀφίξεως αὐτοῦ πεπροφήτευται. εἰ δέ τις αὐτὰ μηδαμῶς ἐφαρμόζειν ἐπὶ τὸν ἡμέτερον λέγοι σωτῆρα, ἀλλά γε τῆς τοῦ Ματθαίου παραθέσεως ἀπὸ τῆς παρὰ Μωσεῖ μαρτυρίας αὐτῷ παρειλημμένα, ἣν καὶ ἀρτίως διεληλύθαμεν τὸ ‟ὁ θεὸς ἐξ Αἰγύπτου” διηγούμενοι, ἐπεὶ μηδʼ αὐτὸς ὁ εὐαγγελιστὴς ἀπὸ τῆς τοῦ Ὠσηὲ προφητείας εἰλῆφθαι αὑτῷ τὸ λόγιον ἔφησεν, ὡς δύνασθαι καὶ πόθεν ἐπιζητήσαντας εὑρεῖν αὐτὸ κείμενον, ὅθεν εἰκὸς τὸν εὐαγγελιστὴν πεποιῆσθαι αὐτοῦ τὴν ἔκθεσιν. Ἀπὸ τοῦ Ἡσαΐου.

plēn alla triton ēdē ta peri tēs Aigyptou kai tēs autothi aphixeōs autou peprophēteutai. ei de tis auta mēdamōs epharmozein epi ton hēmeteron legoi sōtēra, alla ge tēs tou Matthaiou paratheseōs apo tēs para Mōsei martyrias autǭ pareilēmmena, hēn kai artiōs dielēlythamen to ‟ho theos ex Aigyptou” diēgoumenoi, epei mēdʼ autos ho euangelistēs apo tēs tou Ōsēe prophēteias eilēphthai hautǭ to logion ephēsen, hōs dynasthai kai pothen epizētēsantas heurein auto keimenon, hothen eikos ton euangelistēn pepoiēsthai autou tēn ekthesin. Apo tou Hēsaïou.

So this is now the third prophecy about Egypt and his coming there. But if anyone should say that these words do not apply to our Savior at all, let him at least grant that Matthew’s quotation was taken from Moses’s testimony, which we went through just now in explaining “God led him out of Egypt”; for the evangelist himself did not say that he took the saying from the prophecy of Hosea, so that those who seek can find it set down elsewhere, whence the evangelist is likely to have made his quotation.

Matt 2:15 (allusion, high confidence) · Num 24:8 (quotation, high confidence) · Hos 11:1 (allusion, high confidence)

Notes and citation

Summary: This is the third prophecy of Egypt; if Hosea is disputed, Matthew may have drawn on Numbers’ “God led him out of Egypt.” Next comes Isaiah.

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

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 9.4.11 (Dindorf 3:575–576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-4-11). (abbreviation not yet checked)

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preface 9, chapter 5

9.5.1Dindorf 3:576

‟Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. πάσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος, καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθεῖαν, αἱ τραχεῖαι εἰς ὁδοὺς λείας. καὶ ὀφθήσεται ἡ δόξα κυρίου, καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ, ὅτι κύριος ἐλάλησεν.”

‟Phōnē boōntos en tę̄ erēmǭ, hetoimasate hodon kyriou, eutheias poieite tas tribous autou. pasa pharanx plērōthēsetai, kai pan oros, kai bounos tapeinōthēsetai, kai estai ta skolia eis eutheian, hai tracheiai eis hodous leias. kai ophthēsetai hē doxa kyriou, kai opsetai pasa sarx to sōtērion tou theou, hoti kyrios elalēsen.”

“A voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight. Every ravine will be filled, and every mountain and hill brought low; and the crooked will become straight, and the rough places smooth roads. And the glory of the Lord will be seen, and all flesh will see the salvation of God, for the Lord has spoken.”

Isa 40:3–5 (quotation, high confidence)

Notes and citation

Summary: Isaiah 40:3–5: a voice in the wilderness prepares the Lord’s way, and all flesh will see God’s salvation.

Cite (SBL): Eusebius, Dem. ev. 9.5.1 (Dindorf 3:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-1). (abbreviation not yet checked)

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9.5.2Dindorf 3:576

Ἔδει καὶ ταύτην ἐπὶ τῶν χρόνων τοῦ σωτῆρος ἡμῶν ἐπὶ πέρας ἐλθεῖν τὴν πρόρρησιν. διόπερ κατὰ τὸν εὐαγγελιστὴν Λουκᾶν ‟ἐν ἔτει πεντεκαιδεκάτῳ ἡγεμονίας Τιβερίου Καίσαρος, ἐπιτροπεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, καὶ τῶν τούτῳ συναριθμουμένων, ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην, τὸν τοῦ Ζαχαρίου υἱὸν, ἐν τῇ ἐρήμῳ· ὃς ἐλθὼν εἰς πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου ἐκήρυσσε βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.” τούτοις δʼ οὖν ὁ εὐαγγελιστης ἐπιμαρτυρεῖ λέγων καθὼς γέγραπται ἐν βίβλῳ λόγων Ἡσαΐου τοῦ προφήτου, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου” καὶ τὰ ἑξῆς.

Edei kai tautēn epi tōn chronōn tou sōtēros hēmōn epi peras elthein tēn prorrēsin. dioper kata ton euangelistēn Loukan ‟en etei pentekaidekatǭ hēgemonias Tiberiou Kaisaros, epitropeuontos Pontiou Pilatou tēs Ioudaias, kai tōn toutǭ synarithmoumenōn, egeneto rhēma theou epi Iōannēn, ton tou Zachariou huion, en tę̄ erēmǭ; hos elthōn eis pasan tēn perichōron tou Iordanou ekērysse baptisma metanoias eis aphesin hamartiōn.” toutois dʼ oun ho euangelistēs epimartyrei legōn kathōs gegraptai en biblǭ logōn Hēsaïou tou prophētou, phōnē boōntos en tę̄ erēmǭ, hetoimasate tēn hodon kyriou” kai ta hexēs.

This prediction too had to come to fulfilment in the times of our Savior. That is why, according to the evangelist Luke, “in the fifteenth year of the rule of Tiberius Caesar, when Pontius Pilate was governor of Judea,” and those listed with him, “the word of God came to John, the son of Zechariah, in the wilderness; and he went into all the region around the Jordan, preaching a baptism of repentance for the forgiveness of sins.” The evangelist adds his testimony to this, saying, “As it is written in the book of the words of Isaiah the prophet, A voice of one crying in the wilderness, Prepare the way of the Lord,” and what follows.

Luke 3:1–4 (quotation, high confidence) · Isa 40:3 (quotation, high confidence)

Notes and citation

Summary: Luke records John’s preaching in the wilderness as the fulfilment of Isaiah 40.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.5.2 (Dindorf 3:576; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-2). (abbreviation not yet checked)

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9.5.3Dindorf 3:576–577

τί δὴ οὖν ἐβόα ἡ διὰ τοῦ Ἰωάννου φωνὴ ἐπὶ τῆς ἐρήμου κηρύσσουσα, ἢ τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπʼ αὐτοῦ, ὡς ἑρπετοῖς ἐρήμου τυγχάνουσιν, οἰκείως τῷ ‟ γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς ” πάλιν τε αὖ τὰς σκολιὰς ψυχὰς εἰς εὐθείας καὶ τὰς τραχείας εἰς ὁδοὺς λείας μετασκευάζουσα ἔφασκε τοῖς αὐτοῖς ‟ ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας.’

ti dē oun eboa hē dia tou Iōannou phōnē epi tēs erēmou kēryssousa, ē tois ekporeuomenois ochlois baptisthēnai hypʼ autou, hōs herpetois erēmou tynchanousin, oikeiōs tǭ ‟ gennēmata echidnōn, tis hypedeixen hymin phygein apo tēs mellousēs orgēs ” palin te au tas skolias psychas eis eutheias kai tas tracheias eis hodous leias metaskeuazousa ephaske tois autois ‟ poiēsate oun karpous axious tēs metanoias.’

What, then, did the voice cry out through John as it preached in the wilderness, but to the crowds who came out to be baptized by him, as being creeping things of the wilderness, in keeping with “Brood of vipers, who warned you to flee from the wrath to come?” And again, changing crooked souls into straight and rough ones into smooth roads, it said to them, “Bear fruits, then, worthy of repentance.”

Luke 3:7–8 (quotation, high confidence) · Matt 3:7–8 (allusion, medium confidence) · Isa 40:4 (allusion, high confidence)

Notes and citation

Summary: John’s voice called the crowds a brood of vipers and straightened crooked souls by calling for fruits of repentance.

Notes on the original text

Digital text corrected (OCR accent error; OCR error): ἐμὶν → ὑμῖν; τἀς σκολιὰς → τὰς σκολιὰς.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.5.3 (Dindorf 3:576–577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-3). (abbreviation not yet checked)

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9.5.4Dindorf 3:577

καὶ ταῦτά γε συνετελεῖτο προπαρασκευάζοντος Ἰωάννου τοὺς ὀψομένους τὴν δόξαν κυρίου, καὶ τὸ καλούμενον σωτήριον τοῦ θεοῦ, οὐκ ἄλλον ὅντα τοῦ Χριστοῦ, ὡς ἐμαρτύρει λέγων ‟ ἐγὼ μὲν ὑμὰς ὕδατι βαπτίζω, ἔρχεται δὲ ὁ ἰσχυρότερός μου ὀπίσω μου, οὑ οὐκ εἰμὶ ἄξιος τὰ ὑποδήματα βαστάσαι, αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί.”

kai tauta ge syneteleito proparaskeuazontos Iōannou tous opsomenous tēn doxan kyriou, kai to kaloumenon sōtērion tou theou, ouk allon honta tou Christou, hōs emartyrei legōn ‟ egō men hymas hydati baptizō, erchetai de ho ischyroteros mou opisō mou, hou ouk eimi axios ta hypodēmata bastasai, autos hymas baptisei en pneumati hagiǭ kai pyri.”

And these things were accomplished as John prepared those who would see the glory of the Lord and what is called the salvation of God, which is none other than the Christ, as he testified, saying, “I baptize you with water, but one mightier than I is coming after me, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and fire.”

Matt 3:11 (quotation, high confidence) · Isa 40:5 (allusion, high confidence)

Notes and citation

Summary: John prepared the people to see God’s salvation, Christ, who would baptize with the Spirit and fire.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.5.4 (Dindorf 3:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-4). (abbreviation not yet checked)

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9.5.5Dindorf 3:577

ὃς καὶ ἰδὼν τὸν Ἰησοῦν ἐρχόμενον ἀνεφώνησεν ‟ ἰδὲ ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. οὗτός ἐστι περὶ οὗ ἐγὼ εἶπον, ὀπίσω μου ἔρχεται ἀνὴρ, ὃς ἔμπροσθέν μου γέγονε.” τὸν αὐτὸν δὲ εἶναι τὸ σωτήριον τοῦ θεοῦ καὶ ὁ Συμεὼν ἐμαρτύρησεν, ὃς λαβὼν ἐπὶ ταῖς ἀγκάλαις βρέφος ὄντα τὸν Ἰησοῦν ἔφη ‟νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου; ἐν εἰρήνῃ, ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὁ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, φῶς εἰς ἀποκάλυψιν ἐθνῶν.“

hos kai idōn ton Iēsoun erchomenon anephōnēsen ‟ ide ho amnos tou theou ho airōn tēn hamartian tou kosmou. houtos esti peri hou egō eipon, opisō mou erchetai anēr, hos emprosthen mou gegone.” ton auton de einai to sōtērion tou theou kai ho Symeōn emartyrēsen, hos labōn epi tais ankalais brephos onta ton Iēsoun ephē ‟nyn apolyeis ton doulon sou, despota, kata to rhēma sou? en eirēnę̄, hoti eidon hoi ophthalmoi mou to sōtērion sou, ho hētoimasas kata prosōpon pantōn tōn laōn, phōs eis apokalypsin ethnōn.“

He also, seeing Jesus coming, cried out, “Behold the Lamb of God, who takes away the sin of the world. This is he of whom I said, After me comes a man who has come to be before me.” And Simeon also testified that the same one is the salvation of God; taking Jesus in his arms as an infant, he said, “Now you are releasing your servant, Master, according to your word, in peace; for my eyes have seen your salvation, which you have prepared before the face of all peoples, a light for revelation to the nations.”

John 1:29–30 (quotation, high confidence) · Luke 2:29–32 (quotation, high confidence)

Notes and citation

Summary: John called Jesus the Lamb of God, and Simeon called him God’s salvation and a light to the nations.

Notes on the original text

Digital text corrected (OCR error): ἐθυῶν → ἐθνῶν.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 9.5.5 (Dindorf 3:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-5). (abbreviation not yet checked)

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9.5.6Dindorf 3:577

οἷς συνᾴδει καὶ ὁ προφήτης καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ ” τὸ γὰρ πάσα σὰρξ ἀντὶ πάντων εἴρηται τῶν ἐθνῶν

hois synądei kai ho prophētēs kai opsetai pasa sarx to sōtērion tou ” to gar pasa sarx anti pantōn eirētai tōn ethnōn

With these the prophet also agrees: “And all flesh will see the salvation of God.” For “all flesh” is said in place of all the nations.

Isa 40:5 (quotation, high confidence)

Notes and citation

Summary: Isaiah’s “all flesh” means all nations.

The word “God” has dropped out at the end of the quotation in the digital text; supplied in translation.

Cite (SBL): Eusebius, Dem. ev. 9.5.6 (Dindorf 3:577; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-6). (abbreviation not yet checked)

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9.5.7Dindorf 3:577–578

ὅπως δὲ ταῦτα τέλους ἔτυχε καὶ τὰ ἔθνη τὸν Χριστὸν ἐπέγνω τοῦ θεοῦ μακρῶν οὐ δεῖ λόγων. καὶ τὰ μὲν ῥητὰ τοῦτον ἐπληροῦτο τὸν τρόπον· τί δʼ ἦν τὸ αἴτιον τοῦ μὴ ἐν πόλεσι, μηδʼ ἐπʼ αὐτῆς τῆς Ἱερου- σαλὴμ, ἀλλʼ ἐπὶ τῆς ἐρήμου Ἰωάννην παρελθόντα κηρύττειν; ὁ μέν τις φήσαι ἂν εἰς ἀποπλήρωσιν τῆς προφητείας τοῦτο αὐτὸν πεποιηκέναι.

hopōs de tauta telous etyche kai ta ethnē ton Christon epegnō tou theou makrōn ou dei logōn. kai ta men rhēta touton eplērouto ton tropon; ti dʼ ēn to aition tou mē en polesi, mēdʼ epʼ autēs tēs Hierou- salēm, allʼ epi tēs erēmou Iōannēn parelthonta kēryttein? ho men tis phēsai an eis apoplērōsin tēs prophēteias touto auton pepoiēkenai.

How these things were fulfilled and the nations came to know the Christ of God needs no long words. So the literal words were fulfilled in this way. But what was the reason John came forward to preach not in cities, nor in Jerusalem itself, but in the wilderness? Someone might say that he did this to fulfil the prophecy.

Notes and citation

Summary: The prophecy was literally fulfilled; why John preached in the wilderness remains to be asked.

Cite (SBL): Eusebius, Dem. ev. 9.5.7 (Dindorf 3:577–578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-7). (abbreviation not yet checked)

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9.5.8Dindorf 3:578

ἀλλʼ ὁ ἀκριβὴς εὐθέως ἐξετάζων, αὕτη δὲ ἡ προφητεία τί ποτʼ ἄρα σημαίνειν βουλομένη τὴν ἔρημον καὶ τὰ κατʼ αὐτὴν ἐδήλου, πεύσεται· πρὸς ὃν φήσομεν ὅτι καὶ τοῦτο σημεῖον ἦν καθαιρέσεως τῆς Ἱερουσαλὴμ καὶ τοῦ πρὸς αὐτῇ θυσιαστηρίου, τῆς τε κατὰ τὸν Μώσεως νόμον λατρείας, ὅτε μηκέτʼ αὐτοῖς διὰ τῶν κατὰ νόμον θυσιῶν τὰ τῆς ἀφέσεως τῶν ἁμαρτιῶν προυξενεῖτο, ἀλλὰ διὰ καθάρσεως λουτροῦ ἐπὶ τῆς πάλαι διψάδος καὶ ἐρήμου, λέγω δὲ τῆς τῶν ἐθνῶν ἐκκλησίας, παραδιδομένου, ἐν ᾗ καὶ ἡ προφητικὴ γενομένη φωνὴ ἑτοιμάζειν παρακελεύεται τὴν ὁδὸν κυρίου, τὰς μὲν κάτω που εἰς βάθος κακίας ὡς ἐν φάραγγι κειμένας ψυχὰς ἐπαρθήσεσθαι, τὰ δὲ πάλαι ὑψώματα τῆς Ἱερουσαλὴμ καὶ τῶν ἐπʼ αὐτῆς ἀρχόντων τε καὶ βασιλέων, ὄρη καὶ βουνοὺς ὀνομαζόμενα, ταπεινωθήσεσθαι θε- σπίζουσα.

allʼ ho akribēs eutheōs exetazōn, hautē de hē prophēteia ti potʼ ara sēmainein boulomenē tēn erēmon kai ta katʼ autēn edēlou, peusetai; pros hon phēsomen hoti kai touto sēmeion ēn kathaireseōs tēs Hierousalēm kai tou pros autę̄ thysiastēriou, tēs te kata ton Mōseōs nomon latreias, hote mēketʼ autois dia tōn kata nomon thysiōn ta tēs apheseōs tōn hamartiōn prouxeneito, alla dia katharseōs loutrou epi tēs palai dipsados kai erēmou, legō de tēs tōn ethnōn ekklēsias, paradidomenou, en hę̄ kai hē prophētikē genomenē phōnē hetoimazein parakeleuetai tēn hodon kyriou, tas men katō pou eis bathos kakias hōs en pharangi keimenas psychas eparthēsesthai, ta de palai hypsōmata tēs Hierousalēm kai tōn epʼ autēs archontōn te kai basileōn, orē kai bounous onomazomena, tapeinōthēsesthai the- spizousa.

But a careful inquirer will at once ask what, then, this prophecy meant to signify by showing the wilderness and the things concerning it. To him we shall say that this too was a sign of the destruction of Jerusalem and of the altar in it, and of the worship according to the law of Moses, since the forgiveness of sins was no longer procured for them through the sacrifices of the law, but was handed on through the cleansing of the washing in the once thirsty wilderness, I mean the church of the nations. In it too the prophetic voice that came bids them prepare the way of the Lord, foretelling that the souls lying far down in the depth of wickedness, as in a ravine, will be lifted up, and that the old heights of Jerusalem and of the rulers and kings over it, called mountains and hills, will be brought low.

Isa 40:3–4 (allusion, high confidence) · Isa 35:1 (echo, medium confidence)

Notes and citation

Summary: The wilderness signifies the end of Jerusalem’s sacrificial worship and the forgiveness given by baptism in the church of the nations.

Notes on the original text

Digital text corrected (OCR error): ἐπαρθήσεσθωι → ἐπαρθήσεσθαι.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.5.8 (Dindorf 3:578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-8). (abbreviation not yet checked)

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9.5.9Dindorf 3:578

ὧν ἐπιτελεσθέντων φησὶ ‟πᾶσα σὰρξ ὄψεται τὸ σωτήριον τοῦ θεοῦ, ” δῆλον δʼ ὅτι πᾶσα ἡ ἐν σαρκὶ ἐπὶ γῆς ἀναστρέφουσα ψυχὴ Ἑλλήνων ὁμοῦ καὶ βαρβάρων καὶ πάντων ἁπαξαπλῶς τῶν ἐθνῶν, ἃ καὶ τῇ προρρήσει ἀκολούθως εἰς πέρας ἐλθόντα δείκνυται.

hōn epitelesthentōn phēsi ‟pasa sarx opsetai to sōtērion tou theou, ” dēlon dʼ hoti pasa hē en sarki epi gēs anastrephousa psychē Hellēnōn homou kai barbarōn kai pantōn hapaxaplōs tōn ethnōn, ha kai tę̄ prorrēsei akolouthōs eis peras elthonta deiknytai.

When these things are accomplished, it says, “All flesh will see the salvation of God,” clearly meaning every soul living in the flesh on earth, of Greeks and barbarians alike and of all the nations without exception; and these things are shown to have been fulfilled in keeping with the prediction.

Isa 40:5 (quotation, high confidence)

Notes and citation

Summary: “All flesh” means every people, Greek and barbarian, and this has been fulfilled.

Cite (SBL): Eusebius, Dem. ev. 9.5.9 (Dindorf 3:578; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-9). (abbreviation not yet checked)

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9.5.10Dindorf 3:578–579

ζητῶν δὲ παρʼ ἐμαυτῷ τί ἄρα ἦν τὸ ἐκπλῆξαν τοὺς πολλοὺς ἐν τῷ Ἰωάννῃ, ὡς θαυμάσαι αὐτὸν καὶ κηρύττοντι βάπτισμα μετανοίας πιστεῦσαι, πάντας τε πανταχόθεν τὰ οἰκεῖα ἀπολιπόντας συρρεῖν ἐπὶ τὴν ἔρημον, μάλιστα ὅτε μηδεμίαν αὐτοῦ πρᾶξιν ἱστοροῦσιν οἱ λόγοι· οὔτε γὰρ νεκροὺς ἐγείρας οὔτε ἕτερα θαύματα πεποιηκὼς ἀναγέγραπται· τί δὴ οὖν ἦν τὸ ἐκπλῆξαν τοὺς πάντας; ἢ μήποτε ὁ ξένος καὶ παραλλάττων τοὺς πολλοὺς αὐτοῦ βίος; προῄει γὰρ ἐκ τῆς ἐρήμου ξένην ἠμφιεσμένος στολὴν, πάσαν δὲ τὴν κοινὴν ἀνθρώπων διατριβὴν ἐκτρεπόμενος οὔτε γοῦν εἰς κώμην οὔτε εἰς πόλιν οὔτε εἰς κοινὸν σύλλογον ἀνδρῶν παρέβαλλεν, ἀλλὰ οὐδὲ τῆς κοινῆς μετεῖχε τροφῆς·

zētōn de parʼ emautǭ ti ara ēn to ekplēxan tous pollous en tǭ Iōannę̄, hōs thaumasai auton kai kēryttonti baptisma metanoias pisteusai, pantas te pantachothen ta oikeia apolipontas syrrein epi tēn erēmon, malista hote mēdemian autou praxin historousin hoi logoi; oute gar nekrous egeiras oute hetera thaumata pepoiēkōs anagegraptai; ti dē oun ēn to ekplēxan tous pantas? ē mēpote ho xenos kai parallattōn tous pollous autou bios? proę̄ei gar ek tēs erēmou xenēn ēmphiesmenos stolēn, pasan de tēn koinēn anthrōpōn diatribēn ektrepomenos oute goun eis kōmēn oute eis polin oute eis koinon syllogon andrōn pareballen, alla oude tēs koinēs meteiche trophēs;

Asking myself what it was in John that struck the multitude with amazement, so that they marvelled at him and believed him when he preached a baptism of repentance, and all from every side left their homes and streamed into the wilderness, especially since the accounts record no deed of his (he is not recorded to have raised the dead or worked other wonders): what, then, was it that amazed everyone? Was it not his strange life, so different from the many? For he came forth from the wilderness dressed in a strange garment, avoiding all the common life of human beings; he visited neither village nor city nor any ordinary gathering of men, and did not even share in common food.

John 10:41 (allusion, medium confidence)

Notes and citation

Summary: John worked no miracles; the crowds were struck by his strange, solitary way of life.

Topics: Fasting

Cite (SBL): Eusebius, Dem. ev. 9.5.10 (Dindorf 3:578–579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-10). (abbreviation not yet checked)

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9.5.11Dindorf 3:579

γέγραπται γοῦν ὡς ἐκ τῆς τοῦ παιδὸς ἡλικίας ‟ ἦν ἐν ταῖς ἐρήμοις ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς Ἰσραήλ·” ἀλλὰ καὶ τὸ ἔνδυμα αὐτοῦ ἦν ἐκ τριχῶν καμήλων πεποιημένον, ἡ δὲ τροφὴ αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον.”

gegraptai goun hōs ek tēs tou paidos hēlikias ‟ ēn en tais erēmois heōs hēmeras anadeixeōs autou pros Israēl;” alla kai to endyma autou ēn ek trichōn kamēlōn pepoiēmenon, hē de trophē autou akrides kai meli agrion.”

It is written, at any rate, that from childhood “he was in the wilderness until the day of his manifestation to Israel”; and also “his clothing was made of camel’s hair, and his food was locusts and wild honey.”

Luke 1:80 (quotation, high confidence) · Matt 3:4 (quotation, high confidence)

Notes and citation

Summary: John lived in the wilderness from childhood, dressed in camel’s hair and eating locusts and wild honey.

Topics: Fasting

Cite (SBL): Eusebius, Dem. ev. 9.5.11 (Dindorf 3:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-11). (abbreviation not yet checked)

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9.5.12Dindorf 3:579

μή πη οὖν ὁρῶντες ἄνδρα, ναζιραῖον μὲν θεοῦ τὴν τρίχα, θεοπρεπὲς δὲ πρόσωπον ὑποφαίνοντα, σχῆμά τε ξένον περιβολῆς ἠμφιεσμένον, ἀθρόως ποθὲν ἐξ ἀφανοῦς ἐρήμου φαινόμενον, καὶ μετὰ τὸ κήρυγμα πάλιν εἰς τὴν ἔρημον καὶ εἰς τὸ ἀφανὲς ὑποχωροῦντα, καὶ ἄποτον, ἄτροφον, ἀκοινώνητον τοῖς πολλοῖς, εἰκότως ἐξεπλήττοντο, μηδʼ ἄνθρωπον αὐτὸν ὑπονοοῦντες ὑπάρχειν; πῶς γὰρ οὐ τὸν μηδὲ ἒν χρείᾳ τροφῆς γινόμενον; διὸ καὶ ἄγγελον αὐτὸν ὑπειλήφεσαν εἶναι, τοῦτον αὐτὸν ἐκεῖνον τὸν διὰ τοῦ προφήτου δηλούμενον κατὰ τὸ ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.·’ κέχρηται γοῦν τῇ παραθέσει καὶ ταύτης τῆς γραφῆς Μάρκος ὁ εὐαγγελιστής.

mē pē oun horōntes andra, naziraion men theou tēn tricha, theoprepes de prosōpon hypophainonta, schēma te xenon peribolēs ēmphiesmenon, athroōs pothen ex aphanous erēmou phainomenon, kai meta to kērygma palin eis tēn erēmon kai eis to aphanes hypochōrounta, kai apoton, atrophon, akoinōnēton tois pollois, eikotōs exeplēttonto, mēdʼ anthrōpon auton hyponoountes hyparchein? pōs gar ou ton mēde en chreią trophēs ginomenon? dio kai angelon auton hypeilēphesan einai, touton auton ekeinon ton dia tou prophētou dēloumenon kata to idou egō apostellō ton angelon mou pro prosōpou sou, hos kataskeuasei tēn hodon sou emprosthen sou.;’ kechrētai goun tę̄ parathesei kai tautēs tēs graphēs Markos ho euangelistēs.

When they saw a man with the hair of a Nazirite of God, showing a face worthy of God, clothed in a strange kind of garment, appearing suddenly from somewhere out of the hidden wilderness, and after preaching withdrawing again into the wilderness and out of sight, without drink, without food, having no fellowship with the many, is it any wonder they were amazed, not even supposing him to be a man? For how could one be a man who had no need of food? That is why they took him to be an angel, the very one indicated by the prophet: “Behold, I send my angel before your face, who will prepare your way before you.” Mark the evangelist, at any rate, uses the quotation of this Scripture too.

Num 6:5 (allusion, medium confidence) · Mal 3:1 (quotation, high confidence) · Mark 1:2 (allusion, high confidence)

Notes and citation

Summary: John’s ascetic appearance made people think him an angel, the messenger of Malachi quoted by Mark.

“Angel” translates ἄγγελος, which also means “messenger”; Eusebius plays on both senses.

Notes on the original text

Digital text corrected (OCR accent error; OCR error): γινσμενον → γινόμενον; γραφής Μάρκος → γραφῆς Μάρκος.

Topics: Fasting

Cite (SBL): Eusebius, Dem. ev. 9.5.12 (Dindorf 3:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-12). (abbreviation not yet checked)

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9.5.13Dindorf 3:579

καὶ ὁ σωτὴρ δὲ μαρτυρεῖ λέγων ἦλθεν ὁ Ἰωάννης πρὸς ὑμὰς μήτε ἐσθίων μήτε πίνων, καὶ λέγετε, δαιμόνιον ἔχει.”

kai ho sōtēr de martyrei legōn ēlthen ho Iōannēs pros hymas mēte esthiōn mēte pinōn, kai legete, daimonion echei.”

And the Savior too testifies, saying, “John came to you neither eating nor drinking, and you say, He has a demon.”

Matt 11:18 (quotation, high confidence) · Luke 7:33 (allusion, medium confidence)

Notes and citation

Summary: Christ said John came neither eating nor drinking, and was said to have a demon.

Topics: Fasting

Cite (SBL): Eusebius, Dem. ev. 9.5.13 (Dindorf 3:579; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-13). (abbreviation not yet checked)

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9.5.14Dindorf 3:579–580

τοὺς γὰρ ἀπιστοῦντας καὶ πρὸς. τὰ ἀληθῆ δυσχερεῖς καὶ δυσενδότους εἰκὸς ἦν διὰ τὸν εἰρημένον τοῦ Ἰωάννου βίον τοιαῦτα αὐτὸν βλασφημεῖν, ὡς ἔμπαλιν τοὺς συνῃσθημένους τῆς κατʼ αὐτὸν ἀρετῆς ἄγγελον ὑπο- λαμβάνειν. ταῦτα γοῦν ἡγοῦμαι τοῖς τὸν Ἰωάννην ὁρῶσι θαῦμα περὶ αὐτοῦ παρασχεῖν· διὸ καὶ συνέ- τρεχον πανταχόθεν ἐπὶ τὴν διʼ αὐτοῦ κηρυττομένην τῆς ψυχῆς κάθαρσιν.

tous gar apistountas kai pros. ta alēthē dyschereis kai dysendotous eikos ēn dia ton eirēmenon tou Iōannou bion toiauta auton blasphēmein, hōs empalin tous synę̄sthēmenous tēs katʼ auton aretēs angelon hypo- lambanein. tauta goun hēgoumai tois ton Iōannēn horōsi thauma peri autou paraschein; dio kai syne- trechon pantachothen epi tēn diʼ autou kēryttomenēn tēs psychēs katharsin.

For it was likely that unbelievers, ill-disposed and stubborn toward the truth, should blaspheme him in this way because of John’s way of life just described, just as, conversely, those who perceived his virtue took him for an angel. These things, then, I think, made John a marvel to those who saw him; and that is why they ran together from every side to the cleansing of the soul that he preached.

Notes and citation

Summary: Unbelievers slandered John, while those who saw his virtue took him for an angel and came to his cleansing.

Notes on the original text

Digital text corrected (repeated syllable): ψυχῆς χῆς → ψυχῆς.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.5.14 (Dindorf 3:579–580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-14). (abbreviation not yet checked)

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9.5.15Dindorf 3:580

μέμνηται δὲ τῆς κατʼ αὐτὸν ἱστορίας Ἰώσηπος ἐν ὀκτωκαιδεκάτῳ τῆς Ἰουδαϊκῆς Ἀρχαιολογίας τοῦτον γράφων τὸν τρόπον ‘‘τισὶ δὲ τῶν Ἰουδαίων ἐδόκει ὀλωλέναι τὸν Ἰουδαίων στρατὸν ὑπὸ τοῦ θεοῦ, καὶ μάλα δικαίως τιννυμένου κατὰ ποινὴν Ἰωάννου τοῦ καλουμένου βαπτιστοῦ. κτείνει γὰρ τοῦτον Ἡρώδης ἀγαθὸν ἄνδρα, καὶ τοῖς Ἰουδαίοις κελεύοντα ἀρετὴν ἐπασκοῦσι καὶ τῇ πρὸς ἀλλήλους δικαιοσύνῃ καὶ πρὸς θεὸν εὐσεβείᾳ χρωμένοις βαπτισμῷ συνιέναι. οὕτω γὰρ δὴ καὶ τὴν βάπτισιν ἀποδέκτην αὐτῷ φαίνεσθαι.” Ἀπὸ τοῦ αὐτοῦ.

memnētai de tēs katʼ auton historias Iōsēpos en oktōkaidekatǭ tēs Ioudaïkēs Archaiologias touton graphōn ton tropon ‘‘tisi de tōn Ioudaiōn edokei olōlenai ton Ioudaiōn straton hypo tou theou, kai mala dikaiōs tinnymenou kata poinēn Iōannou tou kaloumenou baptistou. kteinei gar touton Hērōdēs agathon andra, kai tois Ioudaiois keleuonta aretēn epaskousi kai tę̄ pros allēlous dikaiosynę̄ kai pros theon eusebeią chrōmenois baptismǭ synienai. houtō gar dē kai tēn baptisin apodektēn autǭ phainesthai.” Apo tou autou.

Josephus records his story in the eighteenth book of the Jewish Antiquities, writing thus: “To some of the Jews it seemed that the army of the Jews had been destroyed by God, who most justly punished them for John, called the Baptist. For Herod killed him, a good man, who urged the Jews to practise virtue, to show righteousness toward one another and piety toward God, and so to come together for baptism; for thus, he said, the baptism too would appear acceptable to Him.” From the same.

Notes and citation

Summary: Josephus records that Herod killed John the Baptist, a good man who called the Jews to virtue and baptism.

Josephus, Antiquities 18.5.2 (18.116–117). The quotation differs slightly from the modern text (which speaks of Herod’s army); the text here reads “the army of the Jews.” “From the same” (Isaiah) is the heading of the next chapter.

Notes on the original text

Digital text corrected (OCR accent errors): Απὸ τοὐ αὐτοῦ → Ἀπὸ τοῦ αὐτοῦ.

Extrabiblical texts: Josephus, Ant. 18.5.2 (Josephus (works); quotation)

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.5.15 (Dindorf 3:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-5-15). (abbreviation not yet checked)

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preface 9, chapter 6

9.6.1Dindorf 3:580

‟ Εύφράνθητι ἔρημος διψῶσα, ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρίνον, καὶ ἐξανθήσει, καὶ ἀγαλλιάσεται τὰ ἔρημα τοῦ Ἰορδάνου, καὶ ἡ δόξα τοῦ Λιβάνου ἐδόθη αὐτῇ, καὶ ἡ τιμὴ τοῦ Καρμήλου, καὶ ὁ λαός μου ὄψεται τὴν δόξαν κυρίου.”

‟ Euphranthēti erēmos dipsōsa, agalliasthō erēmos, kai antheitō hōs krinon, kai exanthēsei, kai agalliasetai ta erēma tou Iordanou, kai hē doxa tou Libanou edothē autę̄, kai hē timē tou Karmēlou, kai ho laos mou opsetai tēn doxan kyriou.”

“Be glad, thirsty wilderness; let the wilderness exult and blossom like a lily; and the deserts of the Jordan will blossom and exult, and the glory of Lebanon has been given to it, and the honour of Carmel; and my people will see the glory of the Lord.”

Isa 35:1–2 (quotation, high confidence)

Notes and citation

Summary: Isaiah 35:1–2: the thirsty wilderness of the Jordan will blossom and receive the glory of Lebanon.

The Septuagint of Isaiah 35:2 speaks of “the deserts of the Jordan,” which Eusebius explains below.

Notes on the original text

Digital text corrected (OCR error): κα ὁ λαός → καὶ ὁ λαός.

Cite (SBL): Eusebius, Dem. ev. 9.6.1 (Dindorf 3:580; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-1). (abbreviation not yet checked)

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9.6.2Dindorf 3:580–581

οἶς ἐπιλέγει ἰσχύσατε χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα, παρακαλέσατε οἱ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι καὶ άνταποδώσει. αὐτὸς ἤξει καὶ σώσει ἡμὰς. τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν καὶ ὦτα κωφῶν ἀκούσονται· τότε ἁλεῖται ὡς ἔλαφος ὁ χωλὸς, καὶ τρανῆ ἔσται γλῶσσα μογιλάλων· ὅτι ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν γῇ διψώσῃ. ”

ois epilegei ischysate cheires aneimenai kai gonata paralelymena, parakalesate hoi oligopsychoi tę̄ dianoią, ischysate, mē phobeisthe. idou ho theos hēmōn krisin antapodidōsi kai antapodōsei. autos ēxei kai sōsei hēmas. tote anoichthēsontai ophthalmoi typhlōn kai ōta kōphōn akousontai; tote haleitai hōs elaphos ho chōlos, kai tranē estai glōssa mogilalōn; hoti erragē en tę̄ erēmǭ hydōr kai pharanx en gę̄ dipsōsę̄. ”

To this he adds: “Be strong, you slack hands and paralysed knees; comfort one another, you faint of heart; be strong, do not fear. Behold, our God repays judgment and will repay; he himself will come and save us. Then the eyes of the blind will be opened, and the ears of the deaf will hear; then the lame will leap like a deer, and the tongue of the stammerers will be clear; for water has broken forth in the wilderness and a ravine in a thirsty land.”

Isa 35:3–6 (quotation, high confidence)

Notes and citation

Summary: Isaiah 35:3–6: God will come and save, and the blind, deaf, lame, and mute will be healed.

Notes on the original text

Digital text corrected (OCR error): ἰδχύσατε → ἰσχύσατε.

Cite (SBL): Eusebius, Dem. ev. 9.6.2 (Dindorf 3:580–581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-2). (abbreviation not yet checked)

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9.6.3Dindorf 3:581

Καὶ ταῦτα διὰ τῶν τοῦ σωτῆρος ἡμῶν προφαως παραδόξων ἔργων ἐπληροῦτο μετὰ τὸ Ἰωάννου κήρυγμα. ὅρα τοιγαροῦν ὅπως τὴν ἔρημον εύαγγελίζεται, οὐχ ἁπλῶς, οὐδὲ τὴν τυχοῦσαν, ἀλλʼ ἐκείνην ἀφωρισμένως καὶ μόνην τὴν παρὰ τῷ Ἰορδάνῃ ποταμῷ.

Kai tauta dia tōn tou sōtēros hēmōn prophaōs paradoxōn ergōn eplērouto meta to Iōannou kērygma. hora toigaroun hopōs tēn erēmon euangelizetai, ouch haplōs, oude tēn tychousan, allʼ ekeinēn aphōrismenōs kai monēn tēn para tǭ Iordanę̄ potamǭ.

These things too were fulfilled, plainly, by our Savior’s wonderful works after John’s preaching. See, then, how it brings good news to the wilderness, not simply, nor to any wilderness, but specifically and only to the one by the river Jordan,

Isa 35:1–6 (allusion, high confidence)

Notes and citation

Summary: Christ’s miracles after John’s preaching fulfilled Isaiah 35, which names specifically the wilderness of the Jordan.

The digital text has προφαως for προφανῶς (“plainly”); translated by sense. The sentence continues in the next section.

Notes on the original text

Digital text corrected (repeated syllables): ποταμῷ. ταμῷ. → ποταμῷ..

Cite (SBL): Eusebius, Dem. ev. 9.6.3 (Dindorf 3:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-3). (abbreviation not yet checked)

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9.6.4Dindorf 3:581

ἐπειδήπερ παρὰ ταύτῃ διατρίβων ὁ Ἰωάννης ἐβάπτιζεν, ὡς ἡ γραφὴ μαρτυρεῖ λέγουσα ἐγένετο Ἰωάννης ἐν τῇ ἐρήμῳ βαπτίζων, καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα, καὶ οἱ Ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ.”

epeidēper para tautę̄ diatribōn ho Iōannēs ebaptizen, hōs hē graphē martyrei legousa egeneto Iōannēs en tę̄ erēmǭ baptizōn, kai exeporeueto pros auton pasa hē Ioudaia chōra, kai hoi Hierosolymitai pantes, kai ebaptizonto hypʼ autou en tǭ Iordanę̄.”

since it was there that John lived and baptized, as Scripture testifies, saying, “John appeared in the wilderness baptizing, and all the country of Judea went out to him, and all the people of Jerusalem, and they were baptized by him in the Jordan.”

Mark 1:4–5 (quotation, high confidence)

Notes and citation

Summary: John lived and baptized in the Jordan wilderness, as Mark records.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.6.4 (Dindorf 3:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-4). (abbreviation not yet checked)

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9.6.5Dindorf 3:581

τὴν μὲν οὖν ἔρημον τῆς πάλαι πάντων τῶν κατὰ θεὸν ἀγαθῶν ἐρήμου, λέγω δὴ τῆς ἐξ ἐθνῶν ἐκκλησίας, σύμβολον περιέχειν ἡγοῦμαι, τὸν δὲ ποταμὸν τὸν ἐπὶ τῆς ἐρήμου καθαίροντα πάντας τοὺς ἀπολουομένους ἐν αὐτῷ καθαρσίου τινὸς εἶναι κατὰ διάνοιαν θεωρουμένου εἰκόνα, περὶ οὗ διαλαλοῦσιν αἱ γραφαὶ λέγουσαι ‟ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ ”

tēn men oun erēmon tēs palai pantōn tōn kata theon agathōn erēmou, legō dē tēs ex ethnōn ekklēsias, symbolon periechein hēgoumai, ton de potamon ton epi tēs erēmou kathaironta pantas tous apolouomenous en autǭ katharsiou tinos einai kata dianoian theōroumenou eikona, peri hou dialalousin hai graphai legousai ‟ potamou ta hormēmata euphrainousi tēn polin tou ”

I think, then, that the wilderness contains a symbol of what was of old deserted of all God’s good things, I mean the church from the nations; and that the river in the wilderness, which cleanses all who wash in it, is an image of a certain cleansing power perceived by the mind, of which the Scriptures speak, saying, “The rushing streams of the river gladden the city of God.”

Ps 46:4 (45:5 LXX) (quotation, high confidence)

Notes and citation

Summary: The wilderness is the church of the nations, and the river a figure of spiritual cleansing that gladdens God’s city.

The word “God” has dropped out at the end of the quotation in the digital text; supplied in translation.

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.6.5 (Dindorf 3:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-5). (abbreviation not yet checked)

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9.6.6Dindorf 3:581

σημαίνει δὲ τοῦτο τὴν ἀέναον ἐπιρροὴν τοῦ θείου πνεύματος ἄνωθεν πηγάζοντος καὶ τὴν τοῦ θεοῦ πόλιν ἄρδοντος, οὕτω καλουμένης τῆς κατὰ θεὸν πολιτείας. οὗτος δὴ οὖν ὁ ποταμὸς τοῦ θεοῦ καὶ μέχρι τῆς ἐρήμου κατελήλυθεν, δηλαδὴ τῆς ἐξ ἐθνῶν ἐκκλησίας, καὶ ταύτῃ τῶν ἐν αὐτῷ ζωτικῶν ναμάτων εἰσέτι νῦν ἐπιχορηγεῖ. πρὸς τούτοις ἡ προφητεία τῇ δηλωθείσῃ ἐρήμῳ δοθήσεσθαί φησι τὴν δόξαν τοῦ Λιβάνου καὶ τὴν τιμὴν τοῦ Καρμήλου.

sēmainei de touto tēn aenaon epirroēn tou theiou pneumatos anōthen pēgazontos kai tēn tou theou polin ardontos, houtō kaloumenēs tēs kata theon politeias. houtos dē oun ho potamos tou theou kai mechri tēs erēmou katelēlythen, dēladē tēs ex ethnōn ekklēsias, kai tautę̄ tōn en autǭ zōtikōn namatōn eiseti nyn epichorēgei. pros toutois hē prophēteia tę̄ dēlōtheisę̄ erēmǭ dothēsesthai phēsi tēn doxan tou Libanou kai tēn timēn tou Karmēlou.

This signifies the ever-flowing stream of the divine Spirit, welling up from above and watering the city of God, as the way of life according to God is called. This river of God, then, has come down even to the wilderness, that is, the church from the nations, and still today supplies it with its life-giving streams. Besides this, the prophecy says that the glory of Lebanon and the honour of Carmel will be given to the wilderness described.

Isa 35:2 (allusion, high confidence) · John 7:38–39 (echo, medium confidence)

Notes and citation

Summary: The river is the Spirit that waters God’s city and now flows into the church of the nations; to it are given the glory of Lebanon and Carmel.

Cite (SBL): Eusebius, Dem. ev. 9.6.6 (Dindorf 3:581; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-6). (abbreviation not yet checked)

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9.6.7Dindorf 3:581–582

τίς δʼ ἔστιν ἡ δόξα τοῦ Λιβάνου ἢ ἡ διὰ θυσιῶν κατὰ τὸν Μώσεως νόμον ἐπιτελουμένη λατρεία, ἣν παραιτησάμενος ὁ θεὸς διὰ τῆς λεγούσης προφητείας ‟ἵνα τί μοι λίβανον ἐκ Σαβᾶ φέρετε;” καὶ “τί μοι πλήθος τών θυσιών υμώνέπϊ τήν §ρημον τοῦ Ἰορδάνον μετατέθεικε τήν δόξαν τής Ιερουσαλήμ, τής κατ εύσέβειαν αγωγής ουκ έπι "Ιερουσαλήμ, αλλ1 έπϊ τής έρημου Ουντελεΐσθαι άρξαμένης από τών Ιωάννου χρόνων.

tis dʼ estin hē doxa tou Libanou ē hē dia thysiōn kata ton Mōseōs nomon epiteloumenē latreia, hēn paraitēsamenos ho theos dia tēs legousēs prophēteias ‟hina ti moi libanon ek Saba pherete?” kai “ti moi plēthos tōn thysiōn ymōnepï tēn §rēmon tou Iordanon metatetheike tēn doxan tēs Ierousalēm, tēs kat eusebeian agōgēs ouk epi "Ierousalēm, all1 epï tēs erēmou Ounteleïsthai arxamenēs apo tōn Iōannou chronōn.

What is the glory of Lebanon but the worship performed through sacrifices under the law of Moses, which God rejected through the prophecy that says, “Why do you bring me frankincense from Sheba?” and “What to me is the multitude of your sacrifices?” He has transferred the glory of Jerusalem to the wilderness of the Jordan, since the way of godliness began to be carried out not at Jerusalem but in the wilderness from the times of John.

Jer 6:20 (quotation, high confidence) · Isa 1:11 (quotation, high confidence)

Notes and citation

Summary: The glory of Lebanon, the Mosaic sacrifices, passed from Jerusalem to the Jordan wilderness with John.

Eusebius plays on “Lebanon” (Λίβανος) and “frankincense” (λίβανος). The digital text of this section is damaged in its second half; translated by sense.

Notes on the original text

Digital text corrected (words run together): ἱνατί → ἵνα τί.

Cite (SBL): Eusebius, Dem. ev. 9.6.7 (Dindorf 3:581–582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-7). (abbreviation not yet checked)

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9.6.8Dindorf 3:582

ωσαύτως δ\ καϊ ή τιμή τού νομού τώντε κατ αυτόν σωματικωτερον νενομοθετη- μένων δέδοται τή έρήμω τού Ιορδανού δια τήν άπο- δοθείσαν αίτίαν, ότι μηκέτ έπϊ τήν Ιερουσαλήμ προσέφευγον οί τής κατά φνχήν θεραπείας δεόμενοι, αλλά έπι τήν όνομαξομένην έρημον, τής έν αυτή κη- ρυττομένης αφέσεως τών άμαρτημάτων ενεκεν.

ōsautōs d\ kaï ē timē tou nomou tōnte kat auton sōmatikōteron nenomothetē- menōn dedotai tē erēmō tou Iordanou dia tēn apo- dotheisan aitian, oti mēket epï tēn Ierousalēm prosepheugon oi tēs kata phnchēn therapeias deomenoi, alla epi tēn onomaxomenēn erēmon, tēs en autē kē- ryttomenēs apheseōs tōn amartēmatōn eneken.

In the same way the honour of the law and of what was ordained in it in a more bodily way has been given to the wilderness of the Jordan, for the reason stated: because those who needed healing of the soul no longer fled for refuge to Jerusalem, but to what is named the wilderness, for the sake of the forgiveness of sins preached there.

Isa 35:2 (allusion, high confidence) · Mark 1:4 (allusion, medium confidence)

Notes and citation

Summary: The honour of the law passed to the wilderness, where forgiveness of sins was preached.

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

Topics: Baptism

Cite (SBL): Eusebius, Dem. ev. 9.6.8 (Dindorf 3:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-8). (abbreviation not yet checked)

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9.6.9Dindorf 3:582

οἶμαι δϊ καϊ τού oωτήρος ημών τήν έπϊ τό βάπτισμα παρουσία ν δηλούσθαι διά τού 'καϊ ο λαός μου όφεται τήν δόξα ν κυρίου καϊ τό ύφος τού θεού” τότε γάρ και ώφθη τού oωτήρος ημών ή δόξα “ότε βαπτισθείς άνέβη από τού ύδατος, καϊ άνεώχθηΟαν αύτώ οί ού- ρανοί, καϊ είδε τό πνεύμα τού θεού καταβαΐνον ώσεϊ περιστεράν, και μένον έπʼ αυτόν, οτε καϊ φωνή έκ τών ουρανών ηκούσθη λέγουσα, ουτός έστιν ό υιός μου ό αγαπητός, έν ω ηύδόκησα10. αλλά καϊ πάς ό γνησίως έπϊ τό τού λουτρού παριών μυΟτήριον, τήν περϊ τού Χριστού παραλαβών θεολογίαν, τήν δόξαν αύτού θεάσεται, λέξων αν ομοίως τω Παύλω (εί καϊ έγνώκαμεν κατά σάρκα ΧριΟτόν, άλλά νύν ούκέτι γινώσχομεν.” Ἀπό τού Ψαλμού V.

oimai dï kaï tou oōtēros ēmōn tēn epï to baptisma parousia n dēlousthai dia tou 'kaï o laos mou ophetai tēn doxa n kyriou kaï to yphos tou theou” tote gar kai ōphthē tou oōtēros ēmōn ē doxa “ote baptistheis anebē apo tou ydatos, kaï aneōchthēOan autō oi ou- ranoi, kaï eide to pneuma tou theou katabaïnon ōseï peristeran, kai menon epʼ auton, ote kaï phōnē ek tōn ouranōn ēkousthē legousa, outos estin o uios mou o agapētos, en ō ēudokēsa10. alla kaï pas o gnēsiōs epï to tou loutrou pariōn myOtērion, tēn perï tou Christou paralabōn theologian, tēn doxan autou theasetai, lexōn an omoiōs tō Paulō (ei kaï egnōkamen kata sarka ChriOton, alla nyn ouketi ginōschomen.” Apo tou Psalmou V.

And I think our Savior’s coming to baptism is also shown by “And my people will see the glory of the Lord and the majesty of God.” For then indeed the glory of our Savior was seen, “when, having been baptized, he came up from the water, and the heavens were opened to him, and he saw the Spirit of God descending like a dove and remaining on him,” when also a voice from the heavens was heard saying, “This is my beloved Son, in whom I am well pleased.” But also everyone who comes genuinely to the mystery of the washing, receiving the theology concerning Christ, will behold his glory and could say with Paul, “Even though we have known Christ according to the flesh, yet now we know him so no longer.” From Psalm 90.

Isa 35:2 (quotation, high confidence) · Matt 3:16–17 (quotation, high confidence) · John 1:32 (allusion, medium confidence) · 2 Cor 5:16 (quotation, high confidence)

Notes and citation

Summary: Christ’s baptism revealed his glory, and every true candidate for baptism who receives the teaching of his divinity will see it; next comes Psalm 90.

The digital text of this section is badly damaged; translated by sense. “From Psalm 90” (Psalm 91 in the English Bible) is the heading of the next chapter.

Topics: Baptism, Christology

Cite (SBL): Eusebius, Dem. ev. 9.6.9 (Dindorf 3:582; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/9-2-1/#p-9-6-9). (abbreviation not yet checked)

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