Demonstration of the Gospel 8.2.33–8.2.103

Eusebius of Caesarea · Demonstration of the Gospel · ca. 314–324 · Caesarea · 71 passages

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

preface 8, chapter 2

8.2.33Dindorf 3:521

ὃ καὶ συνᾴδει τῷ ‘οὐκ ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας, ἀλλὰ πληρῶσαι, πρὸς αὐτοῦ τοῦ σωτῆρος εἰρημένῳ. ‟ τέλος γὰρ νόμου Χριστὸς, καὶ πᾶσαί γε αἶ περὶ αὐτοῦ προφητεῖαι ἀπλήρωτοι καὶ ἀτελεῖς ἔμενον εἰς ὅτʼ αὐτὸς ἐπιστὰς ἐπιτέθεικεν ἅπασι τέλος τοῖς περὶ αὐτοῦ προαναπεφωνημένοις.

ho kai synądei tǭ ‘ouk ēlthon katalysai ton nomon ē tous prophētas, alla plērōsai, pros autou tou sōtēros eirēmenǭ. ‟ telos gar nomou Christos, kai pasai ge ai peri autou prophēteiai aplērōtoi kai ateleis emenon eis hotʼ autos epistas epitetheiken hapasi telos tois peri autou proanapephōnēmenois.

This agrees with the saying of the Savior himself, “I did not come to abolish the law or the prophets but to fulfil them.” “For Christ is the end of the law,” and all the prophecies about him remained unfulfilled and incomplete until he himself came and brought to fulfilment everything foretold about him.

Matt 5:17 (quotation, high confidence) · Rom 10:4 (quotation, high confidence)

Notes and citation

Summary: Christ fulfilled the law and the prophets, which remained incomplete until his coming.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.33 (Dindorf 3:521; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-33). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-33) · Report an error

Translation: Translated by Claude from the Greek text of Dindorf (Teubner, 1867); made independently of existing English translations and compared afterwards with W. J. Ferrar, The Proof of the Gospel (1920).

8.2.34Dindorf 3:521–522

δύναται δὲ καὶ κατὰ τὴν τῶν ἑβδομήκοντα ἑρμηνείαν τοιαύτην ἔχειν διάνοιαν τὸ ‟ σφραγίσαι ὅρασιν καὶ προφήτην, ” ἐπεὶ ὁ νόμος καὶ οἶ προφῆται μέχρις Ἰωάννου διήρκεσαν, ἐξ ἐκείνου τε διαλελοίπασιν οἱ πάλαι παρὰ τῷ Ἰουδαίων ἔθνει πνευματο- φορούμενοι καὶ τὰς περὶ Χριστοῦ προρρήσεις ἀνακη- ρύττοντες, καὶ οἱ τὰς ἐν τοῖς ἱεροῖς λόγοις ὁράσεις ὑγιῶς ἐποπτεύοντες, οἳ καὶ ἅτε ἀποκλεισθείσης αὐτῆς τῆς θείας χάριτος καὶ σφραγῖσιν ὥσπερ καταδεθείσης ἐξέλιπον· διὸ συμβαίνει ἐξ ἐκείνου μηκέτι προφήτην ἐνεργεῖν μηδὲ ὁρῶντα χρηματίζειν ἐν αὐτοῖς, ἀπὸ τῶν δηλουμένων χρόνων καὶ εἰς ἡμᾶς τούτων ἀπάντων διαλελοιπότων.

dynatai de kai kata tēn tōn hebdomēkonta hermēneian toiautēn echein dianoian to ‟ sphragisai horasin kai prophētēn, ” epei ho nomos kai oi prophētai mechris Iōannou diērkesan, ex ekeinou te dialeloipasin hoi palai para tǭ Ioudaiōn ethnei pneumato- phoroumenoi kai tas peri Christou prorrēseis anakē- ryttontes, kai hoi tas en tois hierois logois horaseis hygiōs epopteuontes, hoi kai hate apokleistheisēs autēs tēs theias charitos kai sphragisin hōsper katadetheisēs exelipon; dio symbainei ex ekeinou mēketi prophētēn energein mēde horōnta chrēmatizein en autois, apo tōn dēloumenōn chronōn kai eis hēmas toutōn apantōn dialeloipotōn.

Yet “to seal vision and prophet” can also carry the following meaning in the Seventy’s version. The law and the prophets lasted until John, and from then on there ceased among the Jewish nation those who were formerly moved by the Spirit and proclaimed the predictions about Christ, and those who soundly perceived the visions in the sacred words. They failed, as though divine grace itself had been shut up and bound, as it were, with seals. So it has come about that from then on no prophet has been at work among them and no seer has given oracles, all these having ceased from the times indicated down to our own.

Dan 9:24 (quotation, high confidence) · Luke 16:16 (allusion, high confidence) · Matt 11:13 (allusion, medium confidence)

Notes and citation

Summary: In the Septuagint’s sense, “sealing vision and prophet” means that prophecy ceased among the Jewish nation after John.

Notes on the original text

Digital text corrected (OCR error): αἠτοῖς → αὐτοῖς.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.34 (Dindorf 3:521–522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-34). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-34) · Report an error

8.2.35Dindorf 3:522

τούτοις ἐπιφέρει ‟ τοῦ χρῖσαι ἅγιον ἁγίων.” καὶ τοῦτο δὲ αὐτόθεν πρόδηλον ὡς μέχρι τῶν τοῦ σωτῆρος ἡμῶν χρόνων ἅγιοι ἁγίων οἶ παρʼ Ἑβραίοις ἀρχιερεῖς ἐχρίοντο, κατὰ τὴν κατὰ τὸν τοῦ Μώσεως νόμον ἐπιτελουμένην ἁγιστείαν· ἐξ ἐκείνου δὲ καὶ οὗτοι διαλελοίπασι καταλλήλως τῇ προφητείᾳ.

toutois epipherei ‟ tou chrisai hagion hagiōn.” kai touto de autothen prodēlon hōs mechri tōn tou sōtēros hēmōn chronōn hagioi hagiōn oi parʼ Hebraiois archiereis echrionto, kata tēn kata ton tou Mōseōs nomon epiteloumenēn hagisteian; ex ekeinou de kai houtoi dialeloipasi katallēlōs tę̄ prophēteią.

To these he adds, “to anoint a holy of holies.” This too is plain at once: until the times of our Savior the high priests among the Hebrews, holy of holies, were anointed according to the rite carried out under the law of Moses; but from then on these too have ceased, in keeping with the prophecy.

Dan 9:24 (quotation, high confidence) · Exod 29:7 (allusion, low confidence)

Notes and citation

Summary: The anointing of high priests continued until Christ’s time and then ceased, as the prophecy said.

Cite (SBL): Eusebius, Dem. ev. 8.2.35 (Dindorf 3:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-35). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-35) · Report an error

8.2.36Dindorf 3:522

ἡ μὲν οὖν τοῦ Ἰακὼβ πρὸς τὸν Ἰούδαν ἀναφώνησις ἡγουμένων καὶ ἀρχόντων τοῦ Ἰουδαίων ἔθνους ἔκλειψιν ἐδήλου κατὰ τὰ προτεταγμένα.

hē men oun tou Iakōb pros ton Ioudan anaphōnēsis hēgoumenōn kai archontōn tou Ioudaiōn ethnous ekleipsin edēlou kata ta protetagmena.

Now Jacob’s declaration to Judah showed the failure of the leaders and rulers of the Jewish nation, as set out above.

Gen 49:10 (allusion, high confidence)

Notes and citation

Summary: Jacob’s prophecy to Judah foretold the end of the Jewish rulers.

Cite (SBL): Eusebius, Dem. ev. 8.2.36 (Dindorf 3:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-36). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-36) · Report an error

8.2.37Dindorf 3:522

ἐπειδὴ δὲ τὰ τῆς προστασίας τοῦ λαοῦ προφητῶν καὶ ἱερέων πάλαι πρότερον ἤρτητο, ἀκολούθως προθεσπίσας ὁ λόγος διὰ τῆς προπαρατεθείσης προφητείας τὴν τῶν ἀρχόντων καὶ ἡγουμένων τοῦ Ἰουδαίων ἔθνους καθαίρεσιν ἐπὶ τῇ τοῦ Χριστοῦ παρουσίᾳ, διὰ τῆς μετὰ χεῖρας προφητείας τὴν τῶν προφητῶν καὶ τῶν ἱερέων τῶν παρʼ αὐτοῖς πάλαι διαπρεπόντων ἔκλειψιν ἀναφωνεῖ, ὡς καὶ τούτων ἐπὶ τῇ τοῦ Χριστοῦ ἐπιφανείᾳ διαλειψόντων, ὁ καὶ αὐτὸ τοῖς ἔργοις ἡ παρουσία τοῦ σωτῆρος ἡμῶν ἐπιστώσατο.

epeidē de ta tēs prostasias tou laou prophētōn kai hiereōn palai proteron ērtēto, akolouthōs prothespisas ho logos dia tēs proparatetheisēs prophēteias tēn tōn archontōn kai hēgoumenōn tou Ioudaiōn ethnous kathairesin epi tę̄ tou Christou parousią, dia tēs meta cheiras prophēteias tēn tōn prophētōn kai tōn hiereōn tōn parʼ autois palai diaprepontōn ekleipsin anaphōnei, hōs kai toutōn epi tę̄ tou Christou epiphaneią dialeipsontōn, ho kai auto tois ergois hē parousia tou sōtēros hēmōn epistōsato.

But since the leadership of the people had long before depended on prophets and priests as well, the divine word, having foretold in the prophecy set out earlier the removal of the rulers and leaders of the Jewish nation at Christ’s coming, consistently announces in the prophecy now in hand the failure of the prophets and priests once eminent among them, since these too would cease at Christ’s appearing; and the coming of our Savior has confirmed this by the facts themselves.

Notes and citation

Summary: Genesis foretold the end of the rulers, and Daniel the end of the prophets and priests, both at Christ’s coming.

Cite (SBL): Eusebius, Dem. ev. 8.2.37 (Dindorf 3:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-37). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-37) · Report an error

8.2.38Dindorf 3:522–523

ἐπεὶ δὲ ὁ Ἀκύλας τοῦ ἀλεῖψαι ἡγιασμένον ἡγιασμένων” ἐξέδωκεν, οἰήσεται μέν τις τὸν πάλαι παρὰ Ἰουδαίοις ἀρχιερέα δηλοῦσθαι, τῶν μὲν τούτῳ ὑποβεβηκότων πολλῶν ἱερέων ἁγίων προσαγορευομένων, ἁγίου δὲ ἁγίων μόνου τοῦ ὑπὲρ πάντας ἀρχιερέως, ἐπειδὴ τοῦτο καὶ προχείρως νοούμενόν ἐστιν ἀληθές.

epei de ho Akylas tou aleipsai hēgiasmenon hēgiasmenōn” exedōken, oiēsetai men tis ton palai para Ioudaiois archierea dēlousthai, tōn men toutǭ hypobebēkotōn pollōn hiereōn hagiōn prosagoreuomenōn, hagiou de hagiōn monou tou hyper pantas archiereōs, epeidē touto kai procheirōs nooumenon estin alēthes.

Since Aquila rendered it “to anoint a sanctified one of sanctified ones,” someone may think that the former high priest among the Jews is meant, since the many priests under him were called holy, and the high priest, above them all, alone was holy of holies; for this, as the obvious meaning, is also true.

Dan 9:24 (allusion, high confidence)

Notes and citation

Summary: Aquila’s rendering might suggest the Jewish high priest, holy above the other priests.

Cite (SBL): Eusebius, Dem. ev. 8.2.38 (Dindorf 3:522–523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-38). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-38) · Report an error

8.2.39Dindorf 3:523

μέχρι γὰρ τῶν τοῦ σωτῆρος ἡμῶν χρόνων οἱ ἀνέκαθεν κατὰ διαδοχὴν ἀρχιερεῖς ὁμοῦ καὶ τοῦ παντὸς ἡγοῦντο λαοῦ, καὶ τὰ τῆς τοῦ θεοῦ θερα- πείας ἀκολούθως τῇ παρὰ Μωσεῖ νενομοθετημένῃ λατρείᾳ διαρκῶς ἐπετέλουν· ἀπὸ δὲ τῶν τοῦ σωτῆρος ἡμῶν χρόνων πρῶτον μὲν συνεχύθη καὶ ἡ κατὰ τούτους τάξις, μικρὸν δὲ ὕστερον καὶ παντελῶς ἀπέσβη.

mechri gar tōn tou sōtēros hēmōn chronōn hoi anekathen kata diadochēn archiereis homou kai tou pantos hēgounto laou, kai ta tēs tou theou thera- peias akolouthōs tę̄ para Mōsei nenomothetēmenę̄ latreią diarkōs epeteloun; apo de tōn tou sōtēros hēmōn chronōn prōton men synechythē kai hē kata toutous taxis, mikron de hysteron kai pantelōs apesbē.

For until the times of our Savior the high priests, in succession from of old, also led the whole people and continually performed the service of God in keeping with the worship prescribed by Moses. But from the times of our Savior their order was first thrown into confusion, and a little later it was altogether extinguished.

Notes and citation

Summary: The high-priestly succession led the people until Christ’s time, then fell into confusion and ended.

Cite (SBL): Eusebius, Dem. ev. 8.2.39 (Dindorf 3:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-39). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-39) · Report an error

8.2.40Dindorf 3:523

ἀλλʼ ἔγωγε τῆς θείας γραφῆς οὐδαμοῦ εὑρὼν τὸν παρὰ Ἰουδαίοις ἀρχιερέα ἅγιον ἁγίων ὠνομασμένον, ἡγοῦμαι ἐν τούτοις μόνον αὐτὸν τὸν μονογενῆ τοῦ θεοῦ λόγον δηλοῦσθαί τε κυρίως καὶ ἀληθῶς ταύτης ἄξιον τῆς ἐπωνυμίας. τοῖς μὲν γὰρ ἐξ ἀνθρώπων προκεκοφόσι καὶ εἰς τὸ ἐφικτὸν ἀρετῆς χωρήσασιν ἀγαπητὸν ἁγίοις ποτὲ χρηματίσαι, μετὰ μετοχὴν καὶ μετουσίαν τοῦ φήσαντος ‟ ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγὼ κύριος· ”

allʼ egōge tēs theias graphēs oudamou heurōn ton para Ioudaiois archierea hagion hagiōn ōnomasmenon, hēgoumai en toutois monon auton ton monogenē tou theou logon dēlousthai te kyriōs kai alēthōs tautēs axion tēs epōnymias. tois men gar ex anthrōpōn prokekophosi kai eis to ephikton aretēs chōrēsasin agapēton hagiois pote chrēmatisai, meta metochēn kai metousian tou phēsantos ‟ hagioi esesthe, hoti hagios egō kyrios; ”

But I, finding nowhere in divine Scripture the Jewish high priest named holy of holies, think that in these words only the only-begotten Word of God himself is meant, and that he alone properly and truly deserves this name. For those among human beings who have made progress and advanced as far as they can in virtue may be content to be called holy at times, after sharing and partaking in him who said, “You shall be holy, for I the Lord am holy.”

Lev 19:2 (quotation, high confidence) · 1 Pet 1:16 (allusion, medium confidence)

Notes and citation

Summary: Since Scripture never calls the high priest “holy of holies,” the title belongs properly to the only-begotten Word.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.40 (Dindorf 3:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-40). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-40) · Report an error

8.2.41Dindorf 3:523

ἁγίων δὲ ἅγιος τίς ἂν κυρίως ἂν ὀνομασθείη ἢ μόνος ὁ ἠγαπημένος τοῦ ἁγίου παῖς, ὥσπερ βασιλεὺς βασιλέων καὶ κυρίων κύριος, οὕτω καὶ ἁγίων ἅγιος ἀνηγορευμένος; μόνῳ γοῦν αὐτῷ, ἅτε διαφερόντως παρὰ τοὺς πώποτε Μώσεως ἐλαίῳ γεώδει καὶ σκευαστῷ κεχρισμένους, εἴρητο ‟ ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν, διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιά- σεως παρὰ τοὺς μετόχους σου.”

hagiōn de hagios tis an kyriōs an onomastheiē ē monos ho ēgapēmenos tou hagiou pais, hōsper basileus basileōn kai kyriōn kyrios, houtō kai hagiōn hagios anēgoreumenos? monǭ goun autǭ, hate diapherontōs para tous pōpote Mōseōs elaiǭ geōdei kai skeuastǭ kechrismenous, eirēto ‟ ēgapēsas dikaiosynēn kai emisēsas anomian, dia touto echrise se ho theos ho theos sou elaion agallia- seōs para tous metochous sou.”

But who could properly be named holy of holies except the beloved Child of the Holy One alone, who, as he is proclaimed King of kings and Lord of lords, is likewise proclaimed Holy of holies? To him alone at any rate, as distinct from all who were ever anointed by Moses with earthly and prepared oil, it was said, “You loved righteousness and hated lawlessness; therefore God, your God, anointed you with the oil of gladness beyond your companions.”

Rev 19:16 (allusion, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence) · Heb 1:9 (allusion, medium confidence)

Notes and citation

Summary: Only the beloved Son, King of kings, is properly Holy of holies, anointed beyond his companions as the Psalm says.

Notes on the original text

Digital text corrected (OCR error): κυρίως ἐν ὀνομασθείη → κυρίως ἂν ὀνομασθείη.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.41 (Dindorf 3:523; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-41). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-41) · Report an error

8.2.42Dindorf 3:523–524

ᾧ χρισθεὶς ἐξ ἰδίου προσώπου καὶ αὐτός φησιν ἐν Ἠσαίᾳ ‘πνεῦμα κυρίου ἐπʼ ἐμὲ, οὑ εἵνεκεν ἔχρισέ με.” ἐπεὶ καὶ πνευματικῷ, μᾶλλον δὲ θεότητος χρίσματι μόνος παρὰ τοὺς πώποτε ὁ ἡμέτερος σωτὴρ κεχρῖσθαι μεμαρτύρηται, εἰκότως ἅγιος ἁγίων, ὡς ἄν τις εἴποι, ἀρχιερεὺς ἀρχιερέων ὠνόμασται καὶ ἡγιασμένος ἡγια- σμένων κατὰ τὸν τοῦ Γαβριὴλ χρησμόν.

hǭ christheis ex idiou prosōpou kai autos phēsin en Ēsaią ‘pneuma kyriou epʼ eme, hou heineken echrise me.” epei kai pneumatikǭ, mallon de theotētos chrismati monos para tous pōpote ho hēmeteros sōtēr kechristhai memartyrētai, eikotōs hagios hagiōn, hōs an tis eipoi, archiereus archiereōn ōnomastai kai hēgiasmenos hēgia- smenōn kata ton tou Gabriēl chrēsmon.

Anointed with this, he himself says in his own person in Isaiah, “The Spirit of the Lord is upon me, because he has anointed me.” Since our Savior alone, beyond all who ever lived, is attested to have been anointed with a spiritual anointing, or rather an anointing of divinity, he is fittingly named holy of holies, high priest of high priests, one might say, and sanctified of sanctified ones, according to Gabriel’s oracle.

Isa 61:1 (quotation, high confidence) · Dan 9:24 (allusion, high confidence)

Notes and citation

Summary: Anointed with the Spirit and with divinity, Christ alone is holy of holies and high priest of high priests.

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.42 (Dindorf 3:523–524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-42). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-42) · Report an error

8.2.43Dindorf 3:524

ταῦτα δὲ πάντα συμπεραιουμένων τῶν ἑβδομήκοντα ἑβδομάδων τέλος ἐλάμβανεν οὐκ ἄλλοτε ἢ ἐπὶ τῶν χρόνων τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας. ἐπειδὴ τοίνυν ταῦθʼ οὕτως ἔσεσθαι ὁ προδηλωθεὶς ἄγγελος κεφαλαιωδῶς ἐθέσπιζε τῷ προφήτῃ, αὖθις ἐπαναλαμβάνει τὸν περὶ τῶν ἑβδομήκοντα ἑβδομάδων λόγον, διδάσκων κατὰ μέρος ἕκαστα ἀκριβῶς ὅθεν ἀπάρχεσθαι δεῖ τῆς τῶν χρόνων ἀπαριθμήσεως, καὶ τίνα κατὰ τοὺς δηλουμένους καιροὺς ἀπαντήσεται.

tauta de panta symperaioumenōn tōn hebdomēkonta hebdomadōn telos elambanen ouk allote ē epi tōn chronōn tēs tou sōtēros hēmōn epiphaneias. epeidē toinyn tauthʼ houtōs esesthai ho prodēlōtheis angelos kephalaiōdōs ethespize tǭ prophētę̄, authis epanalambanei ton peri tōn hebdomēkonta hebdomadōn logon, didaskōn kata meros hekasta akribōs hothen aparchesthai dei tēs tōn chronōn aparithmēseōs, kai tina kata tous dēloumenous kairous apantēsetai.

All these things were fulfilled at the completion of the seventy weeks, at no other time than the times of our Savior’s appearing. So, since the angel mentioned above had foretold to the prophet in summary that these things would be so, he takes up the account of the seventy weeks again, teaching precisely, point by point, where the reckoning of the times must begin and what will happen at the times indicated.

Notes and citation

Summary: All was fulfilled in Christ’s time, and the angel then explains in detail where the seventy weeks begin.

Cite (SBL): Eusebius, Dem. ev. 8.2.43 (Dindorf 3:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-43). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-43) · Report an error

8.2.44Dindorf 3:524

λέγει δʼ οὖν ‟ καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι, καὶ τοῦ οἰκοδομῆσαι Ἰερουσαλὴμ, ἑβδο- μάδες ἑπτὰ καὶ ἑβδομάδες ἑξηκονταδύο, καὶ ἐπιστρέ- ψει, καὶ οἰκοδομηθήσεται πλατεῖα καὶ τεῖχος.” ἐν οἷς δοκεῖ μοι καλῶς ἔχειν καὶ τὴν τοῦ πρὸ ἡμῶν εἰς τοὺς τόπους θεωρίαν μὴ ἀποκρύψασθαι, παραθεῖναι δὲ καὶ ταύτην ὡς οἰκείαν τοῖς ἐντευξομένοις. κοινὰ γοῦν καλῶς εἴρηται τὰ τῶν φίλων.

legei dʼ oun ‟ kai gnōsę̄ kai synēseis apo exodou logou tou apokrithēnai, kai tou oikodomēsai Ierousalēm, hebdo- mades hepta kai hebdomades hexēkontadyo, kai epistre- psei, kai oikodomēthēsetai plateia kai teichos.” en hois dokei moi kalōs echein kai tēn tou pro hēmōn eis tous topous theōrian mē apokrypsasthai, paratheinai de kai tautēn hōs oikeian tois enteuxomenois. koina goun kalōs eirētai ta tōn philōn.

He says, then: “And you will know and understand: from the going forth of the word to answer and to build Jerusalem, seven weeks and sixty-two weeks; and it will return, and street and wall will be built.” Here I think it right not to hide the interpretation of these passages given by one before us, but to set it before readers as their own; for it is well said that friends hold things in common.

Dan 9:25 (quotation, high confidence)

Notes and citation

Summary: Eusebius quotes Daniel 9:25 and proposes to give an earlier writer’s interpretation.

“Friends hold things in common” is a Greek proverb, attributed to the Pythagoreans.

Cite (SBL): Eusebius, Dem. ev. 8.2.44 (Dindorf 3:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-44). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-44) · Report an error

8.2.45Dindorf 3:524

καὶ ἐπειδὴ προσήκει συγχρῆσθαι μὲν εὐγνωμονοῦντας τοῖς καλῶς ὑφʼ ἑτέρων εἰρημένοις, μὴ μὴν ἀποστερεῖν τοὺς πατέρας τῶν ἐκγόνων, μηδὲ τοὺς πρώτους φύντας τῶν οἰκείων σπερμάτων, τὰς αὐτοῦ παραθήσομαι λέξεις.

kai epeidē prosēkei synchrēsthai men eugnōmonountas tois kalōs hyphʼ heterōn eirēmenois, mē mēn aposterein tous pateras tōn ekgonōn, mēde tous prōtous phyntas tōn oikeiōn spermatōn, tas autou parathēsomai lexeis.

And since it is right to make grateful use of what others have said well, yet not to rob fathers of their offspring nor the first growers of their own seeds, I shall set out his own words.

Notes and citation

Summary: Eusebius will quote the earlier writer’s own words, giving him credit.

Cite (SBL): Eusebius, Dem. ev. 8.2.45 (Dindorf 3:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-45). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-45) · Report an error

8.2.46Dindorf 3:524

φέρονται δὲ αὗται Ἀφρικανοῦ ἐν τῷ πέμπτῳ τῶν Χρονογραφιῶν, τοῦτον ἔχουσαι τὸν τρόπον· “Η μὲν οὖν περικοπὴ οὕτω πως ἔχουσα πολλά τε καὶ παράδοξα σημαίνει· νῦν δὲ ὧν χρεία περὶ τοὺς χρόνους καὶ τὰ τούτοις συντείνοντα τὸν λόγον ποιησόμεθα.

pherontai de hautai Aphrikanou en tǭ pemptǭ tōn Chronographiōn, touton echousai ton tropon; “Ē men oun perikopē houtō pōs echousa polla te kai paradoxa sēmainei; nyn de hōn chreia peri tous chronous kai ta toutois synteinonta ton logon poiēsometha.

They are found in Africanus, in the fifth book of his Chronography, and run as follows: “This passage, then, as it stands, signifies many remarkable things; but for now we shall speak of what is needed concerning the times and matters bearing on them.

Notes and citation

Summary: Eusebius begins quoting Julius Africanus’s Chronography, book 5, on Daniel’s weeks.

Julius Africanus (early third century) wrote a Christian world chronicle, now known only in fragments such as this.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.46 (Dindorf 3:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-46). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-46) · Report an error

8.2.47Dindorf 3:524–525

ὅτι μὲν οὑν περὶ τῆς τοῦ Χριστοῦ παρουσίας λέγεται ταῦτα μετὰ ἑβδομάδας ἑβδομήκοντα μέλλοντος ἐπιφαίνεσθαι δῆλον. ἐπὶ γὰρ τοῦ σωτῆρος, ἢ ἀπὸ τούτου, τά τε παραπτώματα παλαιοῦται καὶ αἱ ἁμαρτίαι συντελοῦνται· διὰ δὲ τὴν ἄφεσιν αἵ τε ἀνομίαι ἐξιλασμῷ μετὰ τόν ἀδικιῶν ἐξαλείφονται, δικαιοσύνη τε αἰώνιος καταγγέλλεται παρὰ τὴν ἐκ νόμου, ὁράσεις τε καὶ προφητεῖαι μέχρις Ἰωάννου, χρίεται δὲ ἅγιος ἀγίων. πρὸ γὰρ τῆς τοῦ σωτῆρος ἡμῶν παρουσίας οὐκ ὄντα ταῦτα προσεδοκᾶτο μόνον.

hoti men houn peri tēs tou Christou parousias legetai tauta meta hebdomadas hebdomēkonta mellontos epiphainesthai dēlon. epi gar tou sōtēros, ē apo toutou, ta te paraptōmata palaioutai kai hai hamartiai syntelountai; dia de tēn aphesin hai te anomiai exilasmǭ meta ton adikiōn exaleiphontai, dikaiosynē te aiōnios katangelletai para tēn ek nomou, horaseis te kai prophēteiai mechris Iōannou, chrietai de hagios agiōn. pro gar tēs tou sōtēros hēmōn parousias ouk onta tauta prosedokato monon.

That these things are said about the coming of Christ, who was to appear after seventy weeks, is plain. For in the time of the Savior, or from him onward, transgressions are made old and sins are brought to an end; and through forgiveness lawless deeds, together with unrighteous ones, are wiped out by atonement; everlasting righteousness is proclaimed, beyond that from the law; visions and prophecies last until John; and a holy of holies is anointed. For before our Savior’s coming these things did not exist but were only awaited.

Dan 9:24 (allusion, high confidence) · Luke 16:16 (allusion, medium confidence)

Notes and citation

Summary: Africanus: the blessings of Daniel 9:24 came with Christ and were only awaited before him.

Quotation from Julius Africanus continues. The phrase ἐξιλασμῷ μετὰ τόν ἀδικιῶν appears damaged; translated by sense.

Notes on the original text

Digital text corrected (OCR error): Ἰωνάννου → Ἰωάννου.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.47 (Dindorf 3:524–525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-47). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-47) · Report an error

8.2.48Dindorf 3:525

ἄρξασθαι δὲ τῶν ἀριθμῶν, τουτέστι τῶν ἑβδομή- κοντα ἑβδομάδων, ἅ ἐστιν ἔτη τετρακόσια ἐνενήκοντα, ὁ ἄγγελος ὑποτίθεται, ἀπὸ ἐξόδου λόγου τοῦ ἀπο- κριθῆναι καὶ τοῦ οἰκοδομῆσαι Ἰερουσαλήμ· συνέβη δὲ ταῦτα ἐπὶ Ἀρταξέρξου τοῦ Περσῶν βασιλεύοντος εἰκοστῷ ἔτει. Νεεμίας γὰρ ὁ τούτου οἰνοχόος δεη- θεὶς ἀποκρίσεως ἔτυχεν οἰκοδομηθῆναι Ἰερουσαλὴμ, καὶ λόγος ἐξῆλθε κελεύων ταῦτα. μέχρι μὲν γὰρ ἐκεί- νοῦ τοῦ χρόνου ἡ πόλις ἠρήμωτο.

arxasthai de tōn arithmōn, toutesti tōn hebdomē- konta hebdomadōn, ha estin etē tetrakosia enenēkonta, ho angelos hypotithetai, apo exodou logou tou apo- krithēnai kai tou oikodomēsai Ierousalēm; synebē de tauta epi Artaxerxou tou Persōn basileuontos eikostǭ etei. Neemias gar ho toutou oinochoos deē- theis apokriseōs etychen oikodomēthēnai Ierousalēm, kai logos exēlthe keleuōn tauta. mechri men gar ekei- nou tou chronou hē polis ērēmōto.

The angel lays down that the numbers, that is, the seventy weeks, which are four hundred and ninety years, begin from the going forth of the word to answer and to build Jerusalem. This took place in the twentieth year of the reign of Artaxerxes king of the Persians. For Nehemiah, his cupbearer, made a request and received the answer that Jerusalem should be built, and a word went out commanding it. Until that time the city had lain desolate.

Dan 9:25 (allusion, high confidence) · Neh 2:1–8 (allusion, high confidence)

Notes and citation

Summary: Africanus: the 490 years begin with Artaxerxes’ decree in his twentieth year, granted to Nehemiah.

Quotation from Julius Africanus continues.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.48 (Dindorf 3:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-48). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-48) · Report an error

8.2.49Dindorf 3:525

Κύρου γὰρ μετὰ τὴν ἑβδομηκονταετίαν τῆς αἰχμαλωσίας τῶν βουλομένων ἕκαστον ἐκουσιαστὶ καταπέμψαντος, οἱ μετὰ Ἰησοῦ τοῦ μεγάλου ἱερέως καὶ Ζοροβάβελ κατελ- θόντες, καὶ οἶ ἐπὶ τούτοις ἅμα Ἔσρᾳ, τὸν νεὼν οἰκο- δομεῖν ἐκωλύοντο τὰ πρῶτα, καὶ τεῖχος τῇ πόλει περι- βαλεῖν, ὡς οὐ κεκελευσμένου τούτου.

Kyrou gar meta tēn hebdomēkontaetian tēs aichmalōsias tōn boulomenōn hekaston ekousiasti katapempsantos, hoi meta Iēsou tou megalou hiereōs kai Zorobabel katel- thontes, kai oi epi toutois hama Esrą, ton neōn oiko- domein ekōlyonto ta prōta, kai teichos tę̄ polei peri- balein, hōs ou kekeleusmenou toutou.

For when Cyrus, after the seventy years of the captivity, had sent back everyone who wished to go, of his own free will, those who went down with Joshua the high priest and Zerubbabel, and those who went after them with Ezra, were at first prevented from building the temple and from surrounding the city with a wall, on the ground that this had not been commanded.

Ezra 1:1–4 (allusion, high confidence) · Ezra 4:1–5 (allusion, high confidence) · Ezra 7:1–10 (allusion, medium confidence)

Notes and citation

Summary: Africanus: the returned exiles under Joshua, Zerubbabel, and Ezra were hindered from rebuilding because no command had been given.

Quotation from Julius Africanus continues.

Notes on the original text

Digital text corrected (words run together): ἅμαἜσρᾳ → ἅμα Ἔσρᾳ.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.49 (Dindorf 3:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-49). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-49) · Report an error

8.2.50Dindorf 3:525

ἔμεινεν οὖν ἴως Νεεμίου καὶ βασιλείας Ἀρταξέρξου καὶ τῆς Περσῶν ἡγεμονίας ἔτους πεντεκαιδεκάτου καὶ ἑκα- τοστοῦ· ἀπὸ δὲ τῆς ἁλώσεως Ἰερουσαλὴμ ἑκατὸν ὀγδοήκοντα πέντε ἔτη γίνεται. καὶ τότε βασιλεὺς Ἀρταξέρξης ἐκέλευσεν οἰκοδομηθῆναι τὴν πόλιν. Νε- ἐμίας δὲ καταπεμφθεὶς τοῦ ἔργου προέστη, ἡ δὲ ᾠκο- δομήθη πλατεῖα καὶ περίτειχος, ὡς προεφητεύθη. κἀκεῖθεν ἀριθμοῦσιν ἡμῖν ἑβδομήκοντα ἑβδομάδες εἰς τὸν Χριστὸν συντελοῦνται.

emeinen oun iōs Neemiou kai basileias Artaxerxou kai tēs Persōn hēgemonias etous pentekaidekatou kai heka- tostou; apo de tēs halōseōs Ierousalēm hekaton ogdoēkonta pente etē ginetai. kai tote basileus Artaxerxēs ekeleusen oikodomēthēnai tēn polin. Ne- emias de katapemphtheis tou ergou proestē, hē de ǭko- domēthē plateia kai periteichos, hōs proephēteuthē. kakeithen arithmousin hēmin hebdomēkonta hebdomades eis ton Christon syntelountai.

So it remained until Nehemiah, in the reign of Artaxerxes, in the hundred and fifteenth year of the Persian rule; from the capture of Jerusalem this makes one hundred and eighty-five years. Then King Artaxerxes ordered the city to be built. Nehemiah was sent down and took charge of the work, and street and surrounding wall were built, as had been prophesied. Counting from that point, we find the seventy weeks completed at Christ.

Neh 2:1–8 (allusion, high confidence) · Dan 9:25 (allusion, high confidence)

Notes and citation

Summary: Africanus: the city stayed desolate until Artaxerxes sent Nehemiah; from that decree the seventy weeks end with Christ.

Quotation from Julius Africanus continues.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.50 (Dindorf 3:525; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-50). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-50) · Report an error

8.2.51Dindorf 3:525–526

εἰ γὰρ ἄλλοθέν ποθεν ἀριθμεῖν ἀρξαίμεθα καὶ οὐκ ἐντεῦθεν, οὔτε ὁ χρόνος συνδραμεῖται καὶ πλεῖστα ἄτοπα ἀπαντήσει. ἐάν τε γὰρ ἀπὸ Κύρου καὶ τῆς πρώτης κατα- πομπῆς τὴν ἀρχὴν ποιησώμεθα τῆς ἀριθμήσεως τῶν ἑβδομάδων, εἰς ἔτη ἑκατὸν καὶ προσέτι περισσεύει, πλείων δὲ χρόνος, εἰ ἀφʼ ἧς ἡμέρας τῷ Δανιὴλ ὁ ἄγγελος προεφήτευσε, πολλῷ δὲ πλείων, εἰ ἀπʼ ἀρχῆς τῆς αἰχμαλωσίας.

ei gar allothen pothen arithmein arxaimetha kai ouk enteuthen, oute ho chronos syndrameitai kai pleista atopa apantēsei. ean te gar apo Kyrou kai tēs prōtēs kata- pompēs tēn archēn poiēsōmetha tēs arithmēseōs tōn hebdomadōn, eis etē hekaton kai proseti perisseuei, pleiōn de chronos, ei aphʼ hēs hēmeras tǭ Daniēl ho angelos proephēteuse, pollǭ de pleiōn, ei apʼ archēs tēs aichmalōsias.

For if we begin to count from anywhere else and not from here, the times will not agree and many absurdities will arise. If we make Cyrus and the first sending back the starting point of the count of weeks, there is an excess of a hundred years and more; the time is longer still if we count from the day on which the angel prophesied to Daniel, and far longer if from the beginning of the captivity.

Notes and citation

Summary: Africanus: any other starting point, such as Cyrus or the captivity, leaves the years far in excess.

Quotation from Julius Africanus continues.

Notes on the original text

Digital text corrected (repeated word across a line break): ἀπαντή- ἀπαντήσει → ἀπαντήσει.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.51 (Dindorf 3:525–526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-51). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-51) · Report an error

8.2.52Dindorf 3:526

εὑρίσκομεν γὰρ τὴν Περσῶν βασιλείαν ἔτεσι διακοσίοις τριάκοντα περιγραφομένην, τήν τε Μακεδόνων εἰς ἔτη τριακόσια ἑβδομήκοντα] παρατείνουσαν, κἀκεῖθεν ἐπὶ τὸ Τιβερίου Καίσαρος ἑκκαιδέκατον ἔτος εἰς ἔτη ἐξήκοντα.

heuriskomen gar tēn Persōn basileian etesi diakosiois triakonta perigraphomenēn, tēn te Makedonōn eis etē triakosia hebdomēkonta] parateinousan, kakeithen epi to Tiberiou Kaisaros hekkaidekaton etos eis etē exēkonta.

For we find that the Persian kingdom spanned two hundred and thirty years, the Macedonian extended to three hundred years, and from then to the sixteenth year of Tiberius Caesar sixty years.

Notes and citation

Summary: Africanus: Persian rule lasted 230 years, Macedonian 300, and sixty more to Tiberius’s sixteenth year.

Quotation from Julius Africanus continues.
The digital text reads “three hundred [and] seventy]” with a stray closing bracket; the editor appears to delete “seventy,” and the sum (230 + 300 + 60 = 590, a hundred years beyond 490) requires three hundred.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.52 (Dindorf 3:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-52). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-52) · Report an error

8.2.53Dindorf 3:526

ἀπὸ δὲ Ἀρταξέρξου αἶ ἑβδομήκοντα ἑβδομάδες εἰς τὸν ἐπὶ Χριστοῦ συντελοῦνται χρόνον κατὰ τοὺς Ἰουδαίων ἀριθμούς. ἀπὸ γὰρ Νεεμίου, ὃς ὑπὸ Ἀρταξέρξου τὴν Ἰερουσαλὴμ ἀνοικοδομήσων ἐπέμφθη, ἔτει πεντεκαιδεκάτῳ καὶ ἑκατοστῷ τῆς Περσῶν βασιλείας, αὐτοῦ τε Ἀρταξέρξου βασιλείας εἰκοστῷ ἔτει, καὶ Ὀλυμπιάδος ὀγδοηκοστῆς τρίτης ἔτει τετάρτῳ, ἐπὶ τοῦτον τὸν χρόνον, ὃς ἦν Ὀλυμπιάδος διακοσιοστῆς δευτέρας ἔτος δεύτερον, Τιβερίου δὲ Καίσαρος ἡγεμονίας ἔτος ἑκκαιδέκατον, ἔτη συνάγεται τετρακόσαι ἑβδομήκοντα ἅπερ Ἑβραïκὰ τετρακόσια ἐνενήκοντα γίνεται, κατὰ τὸν σεληνιαῖον δρόμον τοὺς ἐνιαυτοὺς ἐκείνων ἐξαριθμουμένων, ὥς ἐστι πρόχειρον εἰπεῖν, ἡμερῶν τριακοσίων πεντήκοντα τεσσάρων, τοῦ ἡλιακοῦ κύκλου ὑπάρχοντος ἡμερῶν τριακοσίων ἐξήκοντα πέντε τετάρτου· τὴν γὰρ κατὰ σελήνην δωδεκάμηνον παραλλάσσειν ἡμέραις ἕνδεκα καὶ τετάρτῳ.

apo de Artaxerxou ai hebdomēkonta hebdomades eis ton epi Christou syntelountai chronon kata tous Ioudaiōn arithmous. apo gar Neemiou, hos hypo Artaxerxou tēn Ierousalēm anoikodomēsōn epemphthē, etei pentekaidekatǭ kai hekatostǭ tēs Persōn basileias, autou te Artaxerxou basileias eikostǭ etei, kai Olympiados ogdoēkostēs tritēs etei tetartǭ, epi touton ton chronon, hos ēn Olympiados diakosiostēs deuteras etos deuteron, Tiberiou de Kaisaros hēgemonias etos hekkaidekaton, etē synagetai tetrakosai hebdomēkonta haper Hebraika tetrakosia enenēkonta ginetai, kata ton selēniaion dromon tous eniautous ekeinōn exarithmoumenōn, hōs esti procheiron eipein, hēmerōn triakosiōn pentēkonta tessarōn, tou hēliakou kyklou hyparchontos hēmerōn triakosiōn exēkonta pente tetartou; tēn gar kata selēnēn dōdekamēnon parallassein hēmerais hendeka kai tetartǭ.

But from Artaxerxes the seventy weeks are completed at the time of Christ according to the Jewish reckoning. For from Nehemiah, who was sent by Artaxerxes to rebuild Jerusalem in the hundred and fifteenth year of the Persian kingdom, the twentieth year of Artaxerxes’ own reign, and the fourth year of the eighty-third Olympiad, to this time, which was the second year of the two hundred and second Olympiad and the sixteenth year of the rule of Tiberius Caesar, four hundred and seventy-five years are reckoned, which make four hundred and ninety Hebrew years, since they count their years by the course of the moon; that is, to put it simply, of three hundred and fifty-four days, while the solar cycle is three hundred and sixty-five and a quarter days. For the lunar twelve months fall short by eleven and a quarter days.

Notes and citation

Summary: Africanus: from Artaxerxes’ twentieth year to Tiberius’s sixteenth are 475 solar years, which equal 490 lunar Hebrew years.

Quotation from Julius Africanus continues.
The digital text reads “four hundred and seventy” (τετρακόσαι ἑβδομήκοντα); the sequel (8.2.54) has 475, which the reckoning requires. Translated as 475; the discrepancy may be a slip in the digital text or the edition.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.53 (Dindorf 3:526; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-53). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-53) · Report an error

8.2.54Dindorf 3:526–527

διὰ τοῦτο Ἕλληνες καὶ Ἰουδαῖοι τρεῖς μῆνας ἐμβολίμους ἔτεσιν ὀκτὼ παρεμβάλλουσιν. ὀκτάκις γὰρ τὰ ἕνδεκα καὶ τέταρτον ποιεῖ τρίμηνον. τὰ τοίνυν τετρακόσια ἑβδομήκοντα πέντε ἔτη ὀκταετηρίδες γίνονται πεντήκοντα ἐννέα καὶ μῆνες τρεῖς. ὡς τριμήνου δὲ ἐμβολίμου τῇ ὀκταετίᾳ γινομένης, ἔτη πεντεκαίδεκα ὀλίγων ἡμερῶν ἀποδέοντα γίγνονται. ταῦτα δὲ πρὸς τοῖς τετρακοσίοις ἑβδομήκοντα πέντε ἔτεσιν αἶ ἑβδομήκοντα ἑβδομάδες συντελοῦνται.”

dia touto Hellēnes kai Ioudaioi treis mēnas embolimous etesin oktō paremballousin. oktakis gar ta hendeka kai tetarton poiei trimēnon. ta toinyn tetrakosia hebdomēkonta pente etē oktaetērides ginontai pentēkonta ennea kai mēnes treis. hōs trimēnou de embolimou tę̄ oktaetią ginomenēs, etē pentekaideka oligōn hēmerōn apodeonta gignontai. tauta de pros tois tetrakosiois hebdomēkonta pente etesin ai hebdomēkonta hebdomades syntelountai.”

For this reason Greeks and Jews insert three intercalary months every eight years, for eight times eleven and a quarter makes three months. The four hundred and seventy-five years, then, make fifty-nine periods of eight years and three months. Since an intercalation of three months occurs in each eight-year period, fifteen years less a few days result. These, added to the four hundred and seventy-five years, complete the seventy weeks.”

Notes and citation

Summary: Africanus: adding the intercalary months over 475 years gives about fifteen more years, completing the seventy weeks.

End of the quotation from Julius Africanus.

Notes on the original text

Digital text corrected (repeated syllable): τετρακοσίοις σίοις → τετρακοσίοις.

Extrabiblical texts: Julius Africanus, Chronographiae 5 (Julius Africanus (fragments); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.54 (Dindorf 3:526–527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-54). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-54) · Report an error

8.2.55Dindorf 3:527

Ταῦτα μὲν οὖν Ἀφρικανός. εἰ δὲ χρὴ καὶ ἡμὰς οἰκείαν εἰς τοὺς τόπους ἀπόδοσιν εἰς μέσον ἀγαγεῖν, φημὶ μὴ μάτην μηδὲ ὧς ἔτυχε τὴν διαίρεσιν πεποιῆσθαι τὸν λόγον τῶν ἑβδομήκοντα ἑβδομάδων. διελὼν γὰρ αὐτὰς εἰς πρώτας ἑπτὰ, ἔπειθʼ ἑτέρας ἐξήκοντα δύο, καὶ μετὰ πλεῖστα τὰ μεταξὺ ἐπιλεγόμενα τὴν μίαν ἐπιθεὶς, οὕτω τὸν ἀριθμὸν τῶν ἑβδομήκοντα ἑβδομάδων ἀφωρίσατο.

Tauta men oun Aphrikanos. ei de chrē kai hēmas oikeian eis tous topous apodosin eis meson agagein, phēmi mē matēn mēde hōs etyche tēn diairesin pepoiēsthai ton logon tōn hebdomēkonta hebdomadōn. dielōn gar autas eis prōtas hepta, epeithʼ heteras exēkonta dyo, kai meta pleista ta metaxy epilegomena tēn mian epitheis, houtō ton arithmon tōn hebdomēkonta hebdomadōn aphōrisato.

So much for Africanus. But if we too must put forward our own explanation of these passages, I say that the divine word did not divide the seventy weeks idly or at random. For it divided them into a first seven, then another sixty-two, and after much else said in between it added the one, and so it marked out the number of the seventy weeks.

Dan 9:25–27 (allusion, high confidence)

Notes and citation

Summary: Eusebius begins his own explanation, noting that Daniel deliberately divides the weeks into seven, sixty-two, and one.

Cite (SBL): Eusebius, Dem. ev. 8.2.55 (Dindorf 3:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-55). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-55) · Report an error

8.2.56Dindorf 3:527

λέγει δʼ οὖν καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου, τοῦ ἀπο- κριθῆναι καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλὴμ ἕως ἡγουμένου, ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξηκονταδύο.” εἶθʼ ἕτερά τινα μεταξὺ ἐπαγαγὼν τὴν τελευταίαν προστίθησι φήσας “καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία.”

legei dʼ oun kai gnōsę̄ kai synēseis apo exodou logou, tou apo- krithēnai kai tou oikodomēsai Hierousalēm heōs hēgoumenou, hebdomades hepta kai hebdomades hexēkontadyo.” eithʼ hetera tina metaxy epagagōn tēn teleutaian prostithēsi phēsas “kai dynamōsei diathēkēn pollois hebdomas mia.”

He says, then: “And you will know and understand: from the going forth of the word to answer and to build Jerusalem until a ruler, seven weeks and sixty-two weeks.” Then, after bringing in some other things between, he adds the last one, saying, “And one week will make a covenant strong for many.”

Dan 9:25 (quotation, high confidence) · Dan 9:27 (quotation, high confidence)

Notes and citation

Summary: Daniel names seven and sixty-two weeks and, after other matter, a last single week.

Notes on the original text

Digital text corrected (OCR errors): Ἱεροθσαλὴμ ἕως ἡμουμένου → Ἱερουσαλὴμ ἕως ἡγουμένου.

Cite (SBL): Eusebius, Dem. ev. 8.2.56 (Dindorf 3:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-56). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-56) · Report an error

8.2.57Dindorf 3:527

ταῦτα δὲ ὅτι μὴ μάτην, μηδʼ ἄνευ τῆς θείας ἐπιπνοίας ἐσχεδίασται, πάνθʼ ὅντινʼ οὖν τῶν ὡς θεοῦ ῥήμασιν αὐτοῖς προσεχόντων ὁμολογήσειν ἡγοῦμαι.

tauta de hoti mē matēn, mēdʼ aneu tēs theias epipnoias eschediastai, panthʼ hontinʼ oun tōn hōs theou rhēmasin autois prosechontōn homologēsein hēgoumai.

That these things were not composed idly or without divine inspiration, I think anyone who attends to them as words of God will acknowledge.

Notes and citation

Summary: The division of the weeks is divinely inspired, not arbitrary.

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.57 (Dindorf 3:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-57). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-57) · Report an error

8.2.58Dindorf 3:527

τοῦτο μὲν οὖν πρῶτον ἡμῖν καλῶς ἔδοξεν ἐπισημήνασθαι, καταλιπεῖν τε τοῖς ἐντυγχάνουσι τὴν τοῦ ζητηθέντος ἀκριβῆ λύσιν. εἰ δὲ χρὴ καὶ ἡμὰς τὸ ἐπεισιὸν μὴ ἀποκρύψασθαι, φημὶ καθʼ ἑτέραν διάνοιαν ἤτοι ἐκδοχὴν τὸν ἐν τῇ προκειμένῃ γραφῇ δηλούμενον χριστὸν ἡγούμενον, κατὰ τὰ ἀπὸ ἐξόδου λογου, τοῦ ἀποκριθῆναι καὶ τοὐ οἰκοδομῆσαι Ἱερουσαλὴμ ἕως χριστοῦ ἡγουμένου, οὐκ ἄλλον εἶναι τοῦ καταλόγου τῶν μετὰ τὴν προφητείαν καὶ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον ἡγησαμένων τοῦ λαοῦ ἀρχιερέων, οὓς χριστοὺς ἔθος ἀπο- καλεῖν τῇ γραφῇ.

touto men oun prōton hēmin kalōs edoxen episēmēnasthai, katalipein te tois entynchanousi tēn tou zētēthentos akribē lysin. ei de chrē kai hēmas to epeision mē apokrypsasthai, phēmi kathʼ heteran dianoian ētoi ekdochēn ton en tę̄ prokeimenę̄ graphę̄ dēloumenon christon hēgoumenon, kata ta apo exodou logou, tou apokrithēnai kai tou oikodomēsai Hierousalēm heōs christou hēgoumenou, ouk allon einai tou katalogou tōn meta tēn prophēteian kai tēn apo Babylōnos epanodon hēgēsamenōn tou laou archiereōn, hous christous ethos apo- kalein tę̄ graphę̄.

This, then, we thought it right to point out first, leaving to readers the exact solution of the question. But if we too must not hide what occurs to us, I say that, on another sense or interpretation, the “anointed ruler” indicated in the present text, in the words “from the going forth of the word to answer and to build Jerusalem until an anointed ruler,” is none other than the list of high priests who led the people after the prophecy and the return from Babylon, whom Scripture is accustomed to call “anointed ones.”

Dan 9:25 (quotation, high confidence) · Lev 4:5 (allusion, low confidence)

Notes and citation

Summary: On another interpretation, the “anointed ruler” is the line of high priests who led the people after the return from exile.

“Anointed” translates χριστός, which Scripture uses of anointed priests and kings as well as of the Christ.

Cite (SBL): Eusebius, Dem. ev. 8.2.58 (Dindorf 3:527; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-58). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-58) · Report an error

8.2.59Dindorf 3:527–528

μόνους γὰρ τούτους καθηγήσασθαι τοῦ ἔθνους, ἀρξαμένους ἀπὸ Ἰησοῦ τοῦ Ἰωσεδὲκ, τοῦ ἱερέως τοῦ μεγάλου, μετὰ τὴν ἀπὸ Ba- βυλὠνος ἐπάνοδον, καὶ μέχρι τῶν χρόνων τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας παρειλή- φαμεν.

monous gar toutous kathēgēsasthai tou ethnous, arxamenous apo Iēsou tou Iōsedek, tou hiereōs tou megalou, meta tēn apo Ba- bylōnos epanodon, kai mechri tōn chronōn tēs tou sōtēros hēmōn Iēsou Christou parousias pareilē- phamen.

For we have learned that these alone governed the nation, beginning with Joshua son of Jozadak, the great priest, after the return from Babylon, and continuing until the times of the coming of our Savior Jesus Christ.

Hag 1:1 (allusion, medium confidence)

Notes and citation

Summary: The high priests alone governed the nation from Joshua son of Jozadak until Christ.

Cite (SBL): Eusebius, Dem. ev. 8.2.59 (Dindorf 3:527–528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-59). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-59) · Report an error

8.2.60Dindorf 3:528

οἶμαι γοῦν τὸν μεταξὺ χρόνον τῆς τού- τούτων προστασίας, καθʼ ὃν ἡγήσαντο, δηλοῦσθαι διὰ τοῦ “ἀπὸ ἐξόδου λόγου, τοῦ ἀποκριθῆναι καὶ τοῦ οἰκο- δομῆσαι Ἰερουσαλὴμ ἕως χριστοῦ ἡγουμένου, ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἐξηκονταδύο ’ τῶν ἐτῶν δὲ — τὰς ἑβδομάδας συναγομένας εἰς ἔτη τετρακόσια ὀγδοή- κοντα τρία ἀπὸ τῆςΚύρου βασιλείας ἐπὶ τὴν Ῥωμαίων παρεκτείνεσθαι ἀρχὴν, καθʼ ἣν Πομπήιος Ρωμαίων — στρατηγὸς ἐπιστὰς τοῖςἹεροσολύμοις εἷλε μὲνπολιορ- κίᾳ τὴν πόλιν, τὸ δὲ πὰν ἔθνος δοῦλον Ῥωμαίοις κατεστήσατο, ὡς καὶ φόρους ἐξ ἐκείνου τελεῖν καὶ τοῖς Ῥωμαίων πειθαρχεῖν ἐπιτάγμασιν.

oimai goun ton metaxy chronon tēs tou- toutōn prostasias, kathʼ hon hēgēsanto, dēlousthai dia tou “apo exodou logou, tou apokrithēnai kai tou oiko- domēsai Ierousalēm heōs christou hēgoumenou, hebdomades hepta kai hebdomades exēkontadyo ’ tōn etōn de — tas hebdomadas synagomenas eis etē tetrakosia ogdoē- konta tria apo tēsKyrou basileias epi tēn Rhōmaiōn parekteinesthai archēn, kathʼ hēn Pompēios Rōmaiōn — stratēgos epistas toisIerosolymois heile menpolior- kią tēn polin, to de pan ethnos doulon Rhōmaiois katestēsato, hōs kai phorous ex ekeinou telein kai tois Rhōmaiōn peitharchein epitagmasin.

I think, then, that the intervening time of their leadership, during which they governed, is signified by “from the going forth of the word to answer and to build Jerusalem until an anointed ruler, seven weeks and sixty-two weeks.” The weeks of years, amounting to four hundred and eighty-three years, extend from the reign of Cyrus to the Roman rule, when Pompey, the Roman general, came against Jerusalem, took the city by siege, and made the whole nation subject to the Romans, so that from then on it paid tribute and obeyed Roman commands.

Dan 9:25 (quotation, high confidence)

Notes and citation

Summary: The sixty-nine weeks (483 years) run from Cyrus to Pompey’s capture of Jerusalem, the span of the high priests’ rule.

Pompey took Jerusalem in 63 BC.

Notes on the original text

Digital text corrected (repeated word across a line break): ἐβδο- ἑβδομάδες → ἑβδομάδες.

Cite (SBL): Eusebius, Dem. ev. 8.2.60 (Dindorf 3:528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-60). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-60) · Report an error

8.2.61Dindorf 3:528

ἐπὶ τοῦ- ’τον γοῦν τὸν χρόνον ὁ τῶν τετρακοσίων ὀγδοήκοντα τριῶν ἐτῶν περιορίζεται ἀριθμὸς ἐφʼ ὃν καὶ κατέ- λῆξαν οἱ κατὰ τὸν Μώσεως νόμον ἐκ πατέρων διαδοχῆς τὴν προστασίαν τοῦ ἔθνους καὶ τὴν ἱερωσύνην διειληφότες, οὓς χριστὸν ἡγούμενον τὴν θείαν ἐπὶ τοῦ παρόντος γραφὴν ὀνομάζειν ὑπολαμβάνω.

epi tou- ’ton goun ton chronon ho tōn tetrakosiōn ogdoēkonta triōn etōn periorizetai arithmos ephʼ hon kai kate- lēxan hoi kata ton Mōseōs nomon ek paterōn diadochēs tēn prostasian tou ethnous kai tēn hierōsynēn dieilēphotes, hous christon hēgoumenon tēn theian epi tou parontos graphēn onomazein hypolambanō.

To this time, then, the number of four hundred and eighty-three years is limited, and at it also came to an end those who, by succession from their fathers according to the law of Moses, had held the leadership of the nation and the priesthood, whom I take divine Scripture in the present passage to call “an anointed ruler.”

Dan 9:25 (allusion, high confidence)

Notes and citation

Summary: At Pompey’s conquest the hereditary high-priestly rule ended, which Daniel calls the anointed ruler.

Notes on the original text

Digital text corrected (repeated word across a line break): δια- διαδοχῆς → διαδοχῆς.

Cite (SBL): Eusebius, Dem. ev. 8.2.61 (Dindorf 3:528; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-61). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-61) · Report an error

8.2.62Dindorf 3:528–529

εἰ δὲ χρὴ καὶ τὸν κατάλογον ἐκθέσθαι τῆς τῶν ἀρχιε- ῥέων διαδοχῆς, τῶν ἐν τῷ δηλουμένῳ μεταξὺ χρόνῳ διαγενομένων, καὶ τοῦτο οὐδεὶς φθόνος εἰς παρά- στάσιν τῆς τῶν εἰρημένων ἀληθείας ποιήσασθαι. πρῶ- τος τοίνυν μετὰ τὴν τοῦ Δανιὴλ προφητείαν, ἐπὶ Κύρου τοῦ βασιλέως Περσῶν, μετὰ τὴν ἀπὸ Βαβυ- λῶνος ἐπάνοδον, Ἰησοῦς ὁ τοῦἸωσεδὲκ, ὁ ἱερεὺς ὁ μέγας χρηματίσας, ἅμα Ζοροβάβελ ἄνεισιν ἀπὸ τῆς αἰχμαλωσίας, καὶ θεμελίους καταβάλλεται τοῦ ἱεροῦ, ἀλλʼ ἐπισχεθέντος τοῦ ἔργου ὑπὸ τῶν περιοίκων, αἶ πρῶται ἑπτὰ ἑβδομάδες τῶν ἐτῶν αἶ διὰ τοῦ προφή- του δηλούμεναι συμπεραιοῦνται, καθʼ ἃς ἀτελὲς διέμενε τὸ ἔργον τῆς τοῦ ναοῦ οἰκοδομῆς.

ei de chrē kai ton katalogon ekthesthai tēs tōn archie- rheōn diadochēs, tōn en tǭ dēloumenǭ metaxy chronǭ diagenomenōn, kai touto oudeis phthonos eis para- stasin tēs tōn eirēmenōn alētheias poiēsasthai. prō- tos toinyn meta tēn tou Daniēl prophēteian, epi Kyrou tou basileōs Persōn, meta tēn apo Baby- lōnos epanodon, Iēsous ho touIōsedek, ho hiereus ho megas chrēmatisas, hama Zorobabel aneisin apo tēs aichmalōsias, kai themelious kataballetai tou hierou, allʼ epischethentos tou ergou hypo tōn perioikōn, ai prōtai hepta hebdomades tōn etōn ai dia tou prophē- tou dēloumenai symperaiountai, kathʼ has ateles diemene to ergon tēs tou naou oikodomēs.

And if I must also set out the list of the succession of high priests who lived in the intervening time indicated, there is no objection to doing this too, to show the truth of what has been said. First, then, after Daniel’s prophecy, under Cyrus king of the Persians, after the return from Babylon, Joshua son of Jozadak, who was called the great priest, went up from the captivity together with Zerubbabel and laid the foundations of the temple. But when the work was stopped by the neighbouring peoples, the first seven weeks of years indicated by the prophet were completed, during which the work of building the temple remained unfinished.

Ezra 3:2 (allusion, high confidence) · Ezra 3:8–10 (allusion, high confidence) · Ezra 4:4–5 (allusion, high confidence)

Notes and citation

Summary: The high-priestly list begins with Joshua son of Jozadak, whose temple-building was halted; the first seven weeks passed while it stood unfinished.

Cite (SBL): Eusebius, Dem. ev. 8.2.62 (Dindorf 3:528–529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-62). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-62) · Report an error

8.2.63Dindorf 3:529

διόπερ ὁ θεῖος λόγος τῆς συναφῆς τῶν λοιπῶν ἑβδομάδων ἀφορίζει τὰς πρώτας ἑπτὰ, εἰπὼν ἑβδομάδας ἑπτὰ, ἔπειθʼ ἐξῆς μετὰ διαστολῆς ἐπαγαγὼν “καὶ ἑβδομάδες ἐξήκοντα δύο.” ἑπτὰ γοῦν ἀπὸ Κύρου καὶ ἐπὶ τὴν συμπλήρωσιν τῆς τοῦ ἱεροῦ οἰκοδομῆς ἑβδομάδες ἐτῶν εὑρίσκονται.

dioper ho theios logos tēs synaphēs tōn loipōn hebdomadōn aphorizei tas prōtas hepta, eipōn hebdomadas hepta, epeithʼ exēs meta diastolēs epagagōn “kai hebdomades exēkonta dyo.” hepta goun apo Kyrou kai epi tēn symplērōsin tēs tou hierou oikodomēs hebdomades etōn heuriskontai.

That is why the divine word separates the first seven from the continuation of the remaining weeks, saying “seven weeks,” and then adding next, with a distinction, “and sixty-two weeks.” At any rate, seven weeks of years are found from Cyrus to the completion of the building of the temple.

Dan 9:25 (quotation, high confidence)

Notes and citation

Summary: The first seven weeks run from Cyrus to the completion of the temple.

Cite (SBL): Eusebius, Dem. ev. 8.2.63 (Dindorf 3:529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-63). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-63) · Report an error

8.2.64Dindorf 3:529

ἔνθεν ὁρμώμενοι τῷ σωτῆρι ἡμῶν ἔλεγον οἱ Ἰουδαῖοι τεσσαράκοντα καὶ ἕξ ἔτεσιν ᾠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγε- ’ρεῖς αὐτόν;” ἀλλʼ οὗτοι μὲν τεσσαράκοντα καὶ ἕξ ἔτεσιν ᾠκοδομῆσθαι τὸν ναὸν ἔφασαν. τοσαῦτα γὰρ ἀπὸ πρώτου Κύρου βασιλείας, ὃς πρῶτος ἀνῆκε τῆς Βαβυλῶνος τοὺς βουλομένους τῶν Ἰουδαίων εἰς τὴν οἰκείαν γῆν ἐπανιέναι, ἐπὶ τὸ ἕκτον ἔτος τῆς Δαρείου βασιλείας συνάγεται, καθʼ ὃν τὸ πᾶν ἔργον τῆς οἰκοδομῆς τέλος εἴληφεν.

enthen hormōmenoi tǭ sōtēri hēmōn elegon hoi Ioudaioi tessarakonta kai hex etesin ǭkodomēthē ho naos houtos, kai sy en trisin hēmerais ege- ’reis auton?” allʼ houtoi men tessarakonta kai hex etesin ǭkodomēsthai ton naon ephasan. tosauta gar apo prōtou Kyrou basileias, hos prōtos anēke tēs Babylōnos tous boulomenous tōn Ioudaiōn eis tēn oikeian gēn epanienai, epi to hekton etos tēs Dareiou basileias synagetai, kathʼ hon to pan ergon tēs oikodomēs telos eilēphen.

Starting from this, the Jews said to our Savior, “This temple was built in forty-six years, and will you raise it up in three days?” They said the temple had been built in forty-six years, for that is the total from the first year of the reign of Cyrus, who first allowed those Jews who wished to return from Babylon to their own land, to the sixth year of the reign of Darius, in which the whole work of building was completed.

John 2:20 (quotation, high confidence) · Ezra 6:15 (allusion, high confidence)

Notes and citation

Summary: The Jews’ “forty-six years” for the temple’s building counts from Cyrus to Darius’s sixth year.

Eusebius applies John 2:20 to the second temple’s original building, not to Herod’s rebuilding.

Cite (SBL): Eusebius, Dem. ev. 8.2.64 (Dindorf 3:529; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-64). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-64) · Report an error

8.2.65Dindorf 3:529–530

ὅ γε μὴν ἐξ Ἑβραίων Ἰώσηπος καὶ ἄλλον τριετῆ χρόνον εἰς τὴν τῶν ἔξωθεν τῶν ἀμφὶ τὸν ναὸν κατασκευασμάτων συμπλήρωσιν ἔφησεν, ὥστʼ εἰκότως διὰ ταῦτα τὰς ἑπτὰ πρώτας εἰς ἴτη ἐννέα καὶ τεσσαράκοντα συντεινούσας ἀφωρίσθαι κατὰ τὸν τῆς προφητείας λόγον, τὰς δὲ λοιπὰς ἑξήκοντα δύο ἀπὸ Δαρείου καταριθμεῖσθαι βασιλείας συμβαίνει, καθʼ ὅν αὖθις Ἰησοῦς ὁ τοῦ ᾿Ιωσεδὲκ καὶ Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ εἰς ἐκεῖνο τὴν ζωὴν παρατείνοντες ἄμφω προέστησαν τῆς τοῦ ἱεροῦ ἀνανεώσεως, προφητευόντωνʼ καὶ Ζαχαρίου, μεθʼ οὓς Ἔσρας καὶ Νεεμίας, ὁμοίως ἐκ Βαβυλωνος ἀνελθόντες, τὸ τεῖχος ἐδείμαντο τῇ πόλει, τὴν ἀρχιερωσύνην διέποντος Ἰωακείμου· παῖς δέ οὗτος ἦν Ἰησοῦ τοῦ Ἰωσεδὲκ, μεθʼ ὃν· διαδέχεται τὴν ἀρχιερωσύνην ’Eλιασοῦβος, ἔπειτα Ἰωδαὲ, μεθʼ ὃν Ἰωνάθης, μεθʼ ὃν Ἰαδδοῦς.

ho ge mēn ex Hebraiōn Iōsēpos kai allon trietē chronon eis tēn tōn exōthen tōn amphi ton naon kataskeuasmatōn symplērōsin ephēsen, hōstʼ eikotōs dia tauta tas hepta prōtas eis itē ennea kai tessarakonta synteinousas aphōristhai kata ton tēs prophēteias logon, tas de loipas hexēkonta dyo apo Dareiou katarithmeisthai basileias symbainei, kathʼ hon authis Iēsous ho tou ᾿Iōsedek kai Zorobabel ho tou Salathiēl eis ekeino tēn zōēn parateinontes amphō proestēsan tēs tou hierou ananeōseōs, prophēteuontōnʼ kai Zachariou, methʼ hous Esras kai Neemias, homoiōs ek Babylōnos anelthontes, to teichos edeimanto tę̄ polei, tēn archierōsynēn diepontos Iōakeimou; pais de houtos ēn Iēsou tou Iōsedek, methʼ hon; diadechetai tēn archierōsynēn ’Eliasoubos, epeita Iōdae, methʼ hon Iōnathēs, methʼ hon Iaddous.

Josephus, however, a Hebrew, spoke of a further three years for completing the outer structures around the temple, so that for this reason the first seven weeks, extending to forty-nine years, are fittingly marked off according to the prophecy, and the remaining sixty-two come to be counted from the reign of Darius. Under him Joshua son of Jozadak and Zerubbabel son of Shealtiel, their lives extending to that time, both took charge of the renewal of the temple, while Zechariah also prophesied. After them Ezra and Nehemiah, who likewise came up from Babylon, built the wall for the city while Joiakim held the high priesthood. He was the son of Joshua son of Jozadak; after him Eliashib succeeded to the high priesthood, then Joiada, after him Jonathan, after him Jaddua.

Ezra 5:1–2 (allusion, high confidence) · Neh 12:10–11 (allusion, high confidence) · Zech 1:1 (allusion, medium confidence)

Notes and citation

Summary: Adding Josephus’s three years gives forty-nine years for the first seven weeks; the list of high priests continues from Joshua to Jaddua.

The Josephus reference is uncertain; no passage giving exactly three further years has been identified.
Only Zechariah is named as prophesying; Haggai, who prophesied at the same time (Ezra 5:1), may have dropped out of the text.

Notes on the original text

Digital text corrected (word division error): Δαρείο υκαταριθμεῖσθαι → Δαρείου καταριθμεῖσθαι.

Extrabiblical texts: Josephus, Ant. 11 (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.65 (Dindorf 3:529–530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-65). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-65) · Report an error

8.2.66Dindorf 3:530

τούτων μέμνηται καὶ ἡ Ἔσρα γραφὴ λέγουσα ‟καὶ Ἰησοῦς ἐγέννησε τὸν Ἰωακεὶμ, καὶ Ἰωακεὶμ ἐγέννησε τὸν Ἐλιασὶβ, καὶ Ἐλιασὶβ ἐγέννησε τὸν Ἰωδαὲ, καὶ Ἰωδαὲ ἐγέννησε τὸν Ἰωνάθαν, καὶ Ἰωνάθαν ἐγέννησε τὸν Ἰαδδοῦ.”

toutōn memnētai kai hē Esra graphē legousa ‟kai Iēsous egennēse ton Iōakeim, kai Iōakeim egennēse ton Eliasib, kai Eliasib egennēse ton Iōdae, kai Iōdae egennēse ton Iōnathan, kai Iōnathan egennēse ton Iaddou.”

The writing of Ezra also mentions them, saying, “And Joshua fathered Joiakim, and Joiakim fathered Eliashib, and Eliashib fathered Joiada, and Joiada fathered Jonathan, and Jonathan fathered Jaddua.”

Neh 12:10–11 (quotation, high confidence)

Notes and citation

Summary: The book of Ezra–Nehemiah gives the succession of high priests from Joshua to Jaddua.

The passage is Nehemiah 12:10–11, which Eusebius cites as “the writing of Ezra” (Ezra–Nehemiah formed one book in the Greek Bible).

Cite (SBL): Eusebius, Dem. ev. 8.2.66 (Dindorf 3:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-66). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-66) · Report an error

8.2.67Dindorf 3:530

κατὰ τοῦτον τὸν Ἰαδδοῦ ὁ Μακεδὼν Ἀλέξανδρος ᾿Αλεξάνδρειαν κτίζει, ὡς Ἰώσηπος ἱστορεῖ, ἀφικόμενός τε εἰς τὰ Ἱεροσόλυμα τῷ θεῷ προσκυνεῖ.

kata touton ton Iaddou ho Makedōn Alexandros ᾿Alexandreian ktizei, hōs Iōsēpos historei, aphikomenos te eis ta Hierosolyma tǭ theǭ proskynei.

In the time of this Jaddua, Alexander of Macedon founded Alexandria, as Josephus relates, and coming to Jerusalem he worshipped God.

Notes and citation

Summary: Under the high priest Jaddua, Alexander the Great founded Alexandria and worshipped at Jerusalem.

Extrabiblical texts: Josephus, Ant. 11.8.5 (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.67 (Dindorf 3:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-67). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-67) · Report an error

8.2.68Dindorf 3:530

τελευτᾷ δὲ τὸν βίον Ἀλέξανδρος ἐν ἀρχῇ τῆς ἑκατοστῆς καὶ τεσσαρεσκαιδεκάτης Ὀλυμπιάδος, μετὰ ἔτη διακόσια τριάκοντα ἕξ Κύρου, ὃς ἐβασίλευσε Περσῶν κατὰ τὸ πρῶτον ἔτος τῆς πέμπτης καὶ πεντηκοστῆς Ὀλυμπιάδος.

teleutą de ton bion Alexandros en archę̄ tēs hekatostēs kai tessareskaidekatēs Olympiados, meta etē diakosia triakonta hex Kyrou, hos ebasileuse Persōn kata to prōton etos tēs pemptēs kai pentēkostēs Olympiados.

Alexander ended his life at the beginning of the hundred and fourteenth Olympiad, two hundred and thirty-six years after Cyrus, who became king of the Persians in the first year of the fifty-fifth Olympiad.

Notes and citation

Summary: Alexander died in the 114th Olympiad, 236 years after Cyrus’s accession.

Notes on the original text

Digital text corrected (OCR error): Ὀλυμπιάσδος → Ὀλυμπιάδος.

Cite (SBL): Eusebius, Dem. ev. 8.2.68 (Dindorf 3:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-68). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-68) · Report an error

8.2.69Dindorf 3:530

μετὰ δὲ τὴν τελευτὴν Ἀλεξάνδρου τοῦ Μακεδόνος καὶ μετὰ τὸν δηλωθέντα ἀρχιερέα Ὀνίας ἡγεῖται τοῦ ἔθνους, τῆς τῶν ἀρχιερέων καὶ αὐτὸς ἐπειλημμένος τιμῆς· καθʼ ὃν Σέλευκος Βαβυλῶνα κρατήσας τὸ τῆς Ἀσίας περιτίθεται διάδημα, ἔτει δωδεκάτῳ μετὰ τὴν Ἀλεξάνδρου τελευτὴν, καθʼ ὃν συνάγεται ὁ πᾶς χρόνος ὁ ἀπὸ Κύρου εἰς ἔτη διακόσια τεσσαρακονταοκτώ.

meta de tēn teleutēn Alexandrou tou Makedonos kai meta ton dēlōthenta archierea Onias hēgeitai tou ethnous, tēs tōn archiereōn kai autos epeilēmmenos timēs; kathʼ hon Seleukos Babylōna kratēsas to tēs Asias peritithetai diadēma, etei dōdekatǭ meta tēn Alexandrou teleutēn, kathʼ hon synagetai ho pas chronos ho apo Kyrou eis etē diakosia tessarakontaoktō.

After the death of Alexander of Macedon and after the high priest just mentioned, Onias governed the nation, he too holding the honour of the high priesthood. In his time Seleucus, having gained control of Babylon, assumed the crown of Asia in the twelfth year after Alexander’s death, by which the whole time from Cyrus amounts to two hundred and forty-eight years.

Notes and citation

Summary: Onias succeeded as high priest; under him Seleucus took the crown of Asia, 248 years after Cyrus.

Cite (SBL): Eusebius, Dem. ev. 8.2.69 (Dindorf 3:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-69). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-69) · Report an error

8.2.70Dindorf 3:530

ἐντεῦθεν τὴν Ἑλλήνων βασιλείαν ἡ τῶν Μακκαβαίων γραφὴ καταριθμεῖσθαι ἄρχεται. μετὰ δὲ τὸν Ὀνίαν ἡγεῖται τῶν Ἰουδαίων ἀρχιερεὺς Ἐλεάζαρος, καθʼ ὃν οἱ ἑβδομήκοντα τὰς θείας ἑρμηνεύσαντες γραφὰς ταῖς κατὰ Ἀλεξάνδρειαν βιβλιοθήκαις ἀνατεθείκασι.

enteuthen tēn Hellēnōn basileian hē tōn Makkabaiōn graphē katarithmeisthai archetai. meta de ton Onian hēgeitai tōn Ioudaiōn archiereus Eleazaros, kathʼ hon hoi hebdomēkonta tas theias hermēneusantes graphas tais kata Alexandreian bibliothēkais anatetheikasi.

From this point the writing of the Maccabees begins to count the kingdom of the Greeks. After Onias, Eleazar governed the Jews as high priest; in his time the Seventy translated the divine Scriptures and deposited them in the libraries at Alexandria.

Notes and citation

Summary: The Maccabean era begins here; under the high priest Eleazar the Seventy translated the Scriptures at Alexandria.

The account of the Seventy under Eleazar comes from the Letter of Aristeas.

Notes on the original text

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

Extrabiblical texts: 1 Macc 1:10 (1 Maccabees [in RC, EO canons]; allusion)

Topics: Scripture and canon

Cite (SBL): Eusebius, Dem. ev. 8.2.70 (Dindorf 3:530; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-70). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-70) · Report an error

8.2.71Dindorf 3:530–531

μεθʼ ὃν ἕτερος Ὀνίας, ὃν διαδέχεται Σίμων, καθʼ ὃν Ἰησοῦς ὁ τοῦ Σιρὰχ ἐγνωρίζετο, ὁ τὴν καλουμένην πανάρετον Σοφίαν συντάξας. μεθʼ ὃν ἕτερος ὁμώνυμος τοῖς πρόσθεν Ὀνίας ἡγεῖται, καθʼ ὃν Ἀντίοχος τοὺς Ἰουδαίους πολιορκήσας ἑλληνίζειν κατηνάγκαζε.

methʼ hon heteros Onias, hon diadechetai Simōn, kathʼ hon Iēsous ho tou Sirach egnōrizeto, ho tēn kaloumenēn panareton Sophian syntaxas. methʼ hon heteros homōnymos tois prosthen Onias hēgeitai, kathʼ hon Antiochos tous Ioudaious poliorkēsas hellēnizein katēnankaze.

After him came another Onias, whom Simon succeeded; in his time Jesus son of Sirach was known, who composed the Wisdom called “all-virtuous.” After him another Onias, of the same name as those before, governed; in his time Antiochus besieged the Jews and forced them to adopt Greek ways.

Notes and citation

Summary: The succession continues through Onias, Simon (in whose time Jesus son of Sirach wrote), and another Onias, under whom Antiochus forced Hellenization.

“All-virtuous Wisdom” (πανάρετος Σοφία) was a common title of the book of Sirach.

Notes on the original text

Digital text corrected (dropped word (ὃν)): καθʼ Ἰησοῦς → καθʼ ὃν Ἰησοῦς.

Extrabiblical texts: Sir 50:1 (Sirach [in RC, EO, ETH canons]; allusion); 2 Macc 4:7-17 (2 Maccabees [in RC, EO canons]; allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.71 (Dindorf 3:530–531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-71). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-71) · Report an error

8.2.72Dindorf 3:531

μεθʼ ὃν προστὰς τῶν πραγμάτων Ἰούδας ὁ ἐπικληθεὶς Μακκαβαῖος ἐξεκάθηρεν τῶν ἀσεβῶν τὴν χώραν· ὃν ὁ ἀδελφὸς Ἰωνάθης διαδέχεται. καὶ πάλιν Σίμων, οὑ κατὰ τὴν τελευτὴν ἕβδομον καὶ ἑβδομηκοστὸν καὶ ἑκατοστὸν ἔτος ἐξαριθμεῖται τῆς κατὰ Συρίαν ἀρχῆς ἡ πρώτη καλουμένη τῶν Μακκαβαίων βίβλος, εἰς τοῦτο τοῦ χρόνου καταλύσασα τὴν ἱστορίαν·

methʼ hon prostas tōn pragmatōn Ioudas ho epiklētheis Makkabaios exekathēren tōn asebōn tēn chōran; hon ho adelphos Iōnathēs diadechetai. kai palin Simōn, hou kata tēn teleutēn hebdomon kai hebdomēkoston kai hekatoston etos exarithmeitai tēs kata Syrian archēs hē prōtē kaloumenē tōn Makkabaiōn biblos, eis touto tou chronou katalysasa tēn historian;

After him Judas, called Maccabeus, took charge of affairs and cleansed the land of the ungodly; his brother Jonathan succeeded him; and then Simon, at whose death the so-called First Book of Maccabees counts the hundred and seventy-seventh year of the Syrian rule, ending its history at this point in time.

Notes and citation

Summary: Judas Maccabeus, Jonathan, and Simon followed; 1 Maccabees ends with Simon’s death in the 177th Seleucid year.

Notes on the original text

Digital text corrected (OCR error): ἡ πρώτῃ → ἡ πρώτη.

Extrabiblical texts: 1 Macc 16:14 (1 Maccabees [in RC, EO canons]; allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.72 (Dindorf 3:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-72). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-72) · Report an error

8.2.73Dindorf 3:531

ὥστε συνάγεσθαι ἀπὸ πρώτου ἔτους Κύρου καὶ Περσῶν βασιλείας ἐπὶ τὸ τέλος τῆς τῶν Μακκαβαίων γραφῆς καὶ ἐπὶ τὴν Σίμωνος τοῦ ἀρχιερέως τελευτὴν ἔτη τετρακόσια εἰκοσιπέντε· μεθʼ ἃ Ἰωνάθης τὴν ἀρχιερωσύνην, ὡς ὁ Ἰώσηπός φησι, διαδέχεται ἐπὶ ἔτεσιν ἐννέα καὶ εἴκοσι. μεθʼ ὃν ᾿Αριστόβουλος ἐνιαυτὸν ἡγεῖται, ὃς πρῶτος μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον διάδημα βασιλικὸν περιτίθεται πρὸς τῇ ἀρχιερωσύνῃ.

hōste synagesthai apo prōtou etous Kyrou kai Persōn basileias epi to telos tēs tōn Makkabaiōn graphēs kai epi tēn Simōnos tou archiereōs teleutēn etē tetrakosia eikosipente; methʼ ha Iōnathēs tēn archierōsynēn, hōs ho Iōsēpos phēsi, diadechetai epi etesin ennea kai eikosi. methʼ hon ᾿Aristoboulos eniauton hēgeitai, hos prōtos meta tēn apo Babylōnos epanodon diadēma basilikon peritithetai pros tę̄ archierōsynę̄.

So from the first year of Cyrus and of the Persian kingdom to the end of the writing of the Maccabees and the death of Simon the high priest, four hundred and twenty-five years are reckoned. After this, as Josephus says, Jonathan succeeded to the high priesthood for twenty-nine years. After him Aristobulus governed for a year; he was the first after the return from Babylon to put on a royal crown in addition to the high priesthood.

Notes and citation

Summary: From Cyrus to Simon’s death are 425 years; then Jonathan (historically John Hyrcanus) held the high priesthood, and Aristobulus first added the royal crown.

The text names Jonathan (Ἰωνάθης) as Simon’s successor; historically, and in Josephus, it was John Hyrcanus. The name is translated as printed.

Extrabiblical texts: Josephus, Ant. 13.10.7; 13.11.1 (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.73 (Dindorf 3:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-73). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-73) · Report an error

8.2.74Dindorf 3:531

τοῦτον διαδέχεταιʼ Αλέξανδρος, βασιλεὺς ἅμα καὶ ἀρχιερεὺς, ἔτεσι καὶ αὐτὸς ἑπτὰ καὶ εἴκοσι προστὰς τῶν πραγμάτων· εἰς ὃν συνάγεται τὰ πάντα ἀπὸ πρώτου ἔτους βασιλείας Κύρου καὶ τῆς ἀπὸ Βαβυλῶνος ἐπανόδου τοῦ Ἰουδαίων ἔθνους ἔτη τετρακόσια ὀγδοήκοντα δύο, οὑ προέστησαν ἀρχιερεῖς, οὓς ἡγοῦμαι χριστὸν ἡγούμενον ὑπὸ τῆς προφητείας ὀνομάζεσθαι.

touton diadechetaiʼ Alexandros, basileus hama kai archiereus, etesi kai autos hepta kai eikosi prostas tōn pragmatōn; eis hon synagetai ta panta apo prōtou etous basileias Kyrou kai tēs apo Babylōnos epanodou tou Ioudaiōn ethnous etē tetrakosia ogdoēkonta dyo, hou proestēsan archiereis, hous hēgoumai christon hēgoumenon hypo tēs prophēteias onomazesthai.

Alexander succeeded him, both king and high priest, and he too was in charge of affairs for twenty-seven years. To him are reckoned in all, from the first year of the reign of Cyrus and the return of the Jewish nation from Babylon, four hundred and eighty-two years, during which high priests were in charge, whom I think the prophecy names “an anointed ruler.”

Dan 9:25 (allusion, high confidence)

Notes and citation

Summary: With Alexander Jannaeus, king and high priest, the high-priestly rule totals 482 years from Cyrus.

Notes on the original text

Digital text corrected (OCR error): προαγμάτων → πραγμάτων; ὴγούμενον → ἡγούμενον.

Extrabiblical texts: Josephus, Ant. 13.15.5 (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.74 (Dindorf 3:531; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-74). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-74) · Report an error

8.2.75Dindorf 3:531–532

μεθʼ οὓς τελευτήσαντος τοῦ ὑστάτου αὐτῶν ἀρχιερέως Ἀλεξάνδρου ἄναρχα καὶ ἀπροστάτητα τὰ τοῦ Ἰουδαίων ἔθνους ἀπολείπεται, ὥστε εἰς γυναῖκα περιστῆναι τὴν βασιλείαν αὐτῶν. τῶν δὲ δύο παίδων Ἀριστοβούλου καὶ ῾Υρκανοῦ στασιασάντων πρὸς ἀλλή- λους ἐπιστὰς τοῖς Ἱεροσολύμοις Πομπήιος, Ῥωμαίων στρατηγὸς ὢν, αἱρεῖ μὲν πολιορκίᾳ τὴν πόλιν, μιαίνει δὲ τὰ ἅγια, μέχρι τῶν ἀδύτων τοῦ ἱεροῦ προελθών.

methʼ hous teleutēsantos tou hystatou autōn archiereōs Alexandrou anarcha kai aprostatēta ta tou Ioudaiōn ethnous apoleipetai, hōste eis gynaika peristēnai tēn basileian autōn. tōn de dyo paidōn Aristoboulou kai ῾Yrkanou stasiasantōn pros allē- lous epistas tois Hierosolymois Pompēios, Rhōmaiōn stratēgos ōn, hairei men poliorkią tēn polin, miainei de ta hagia, mechri tōn adytōn tou hierou proelthōn.

After them, when Alexander, the last of their high priests, died, the affairs of the Jewish nation were left without ruler or leader, so that their kingdom passed to a woman. And when the two sons, Aristobulus and Hyrcanus, fell into strife with each other, Pompey, being a Roman general, came against Jerusalem, took the city by siege, and defiled the holy things, advancing even into the inner sanctuary of the temple.

Notes and citation

Summary: After Alexander, rule passed to a woman, his sons quarrelled, and Pompey took Jerusalem and entered the sanctuary.

The woman is Salome Alexandra, Alexander’s widow.

Notes on the original text

Digital text corrected (dropped word (καὶ)): Ἀριστοβούλου ῾Υρκανοῦ → Ἀριστοβούλου καὶ ῾Υρκανοῦ.

Extrabiblical texts: Josephus, Ant. 14.4 (Josephus (works); allusion)

Cite (SBL): Eusebius, Dem. ev. 8.2.75 (Dindorf 3:531–532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-75). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-75) · Report an error

8.2.76Dindorf 3:532

καὶ ταῦτα συμβαίνει ἔτους πρώτου τῆς ἑκατοστῆς ἑβδομηκοστῆς ἐνάτης Ὀλυμπιάδος, μετὰ τετρακόσια ἐνενήκοντα πέντε ἔτη τῆς Κύρου βασιλείας, ἥτις ἤρξατο ἐπὶ τῆς πεντηκοστῆς πέμπτης Ὀλυμπιάδος.

kai tauta symbainei etous prōtou tēs hekatostēs hebdomēkostēs enatēs Olympiados, meta tetrakosia enenēkonta pente etē tēs Kyrou basileias, hētis ērxato epi tēs pentēkostēs pemptēs Olympiados.

This happened in the first year of the hundred and seventy-ninth Olympiad, four hundred and ninety-five years after the reign of Cyrus, which began in the fifty-fifth Olympiad.

Notes and citation

Summary: Pompey’s capture of Jerusalem fell in the 179th Olympiad, 495 years after Cyrus.

Cite (SBL): Eusebius, Dem. ev. 8.2.76 (Dindorf 3:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-76). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-76) · Report an error

8.2.77Dindorf 3:532

τότε δʼ οὖν ὁ Πομπήιος ἑλὼν κατὰ κράτος ῾Ιερουσαλὴμ, τὸν προειρημένον Ἀριστόβουλον ἐκπέμψας δέσμιον ἐπὶ Ῥώμης, τῷ τούτου ἀδελφῷ Ὑρκανῷ τὴν ἀρχιερωσύνην παραδίδωσι, τό τε πᾶν ἔθνος ἐξ ἐκείνου ὑποτελὲς Ῥωμαίοις κατεστήσατο.

tote dʼ oun ho Pompēios helōn kata kratos ῾Ierousalēm, ton proeirēmenon Aristoboulon ekpempsas desmion epi Rhōmēs, tǭ toutou adelphǭ Hyrkanǭ tēn archierōsynēn paradidōsi, to te pan ethnos ex ekeinou hypoteles Rhōmaiois katestēsato.

At that time, then, Pompey, having taken Jerusalem by force, sent the aforementioned Aristobulus in chains to Rome, handed over the high priesthood to his brother Hyrcanus, and made the whole nation tributary to the Romans from then on.

Notes and citation

Summary: Pompey sent Aristobulus to Rome, gave the high priesthood to Hyrcanus, and made the nation tributary.

Cite (SBL): Eusebius, Dem. ev. 8.2.77 (Dindorf 3:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-77). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-77) · Report an error

8.2.78Dindorf 3:532

μεθʼ ὃν Ἡρώδης ὁ Ἀντιπάτρου παῖς Ὑρκανὸν ἀνελὼν τὴν τῶν Ἰουδαίων βασιλείαν ὑπὸ τῆς Ῥωμαίων συγκλήτου βουλῆς ἐγχειρίζεται, πρῶτός τε αὐτὸς ἐξ ἀλλοφύλου γένους βασιλεύει τοῦ ἔθνους, τὴν τῶν ἀρχιερέων κατὰ τὸν Μωσέως νόμον διαφθείρας τάξιν.

methʼ hon Hērōdēs ho Antipatrou pais Hyrkanon anelōn tēn tōn Ioudaiōn basileian hypo tēs Rhōmaiōn synklētou boulēs encheirizetai, prōtos te autos ex allophylou genous basileuei tou ethnous, tēn tōn archiereōn kata ton Mōseōs nomon diaphtheiras taxin.

After him Herod, son of Antipater, having killed Hyrcanus, was entrusted with the kingdom of the Jews by the Roman senate, and he was the first of foreign race to reign over the nation, having destroyed the order of high priests according to the law of Moses.

Notes and citation

Summary: Herod, a foreigner, was made king by the Roman senate and destroyed the lawful high-priestly order.

Notes on the original text

Digital text corrected (OCR error; OCR word-division error): τόν Ἰουδαίων → τῶν Ἰουδαίων; Μῶσʼ ἕως → Μωσέως.

Cite (SBL): Eusebius, Dem. ev. 8.2.78 (Dindorf 3:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-78). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-78) · Report an error

8.2.79Dindorf 3:532

ὁ μὲν γὰρ θεῖος νόμος διὰ βίου ἱερᾶσθαι τῷ θεῷ τὸν ἀνωτάτω προστάττει ἀρχιερέα· ὁ δʼ Ἡρώδης οὐ τοῖς ἀπὸ γένους οὐδʼ οἷς προσῆκον ἦν ἀπεδίδου τὴν λειτουργίαν, ἀπεξενωμένοις δέ τισι καὶ ἀλλοτρίοις τῆς τῶν ἀρχιερέων διαδοχῆς, καὶ οὐδὲ τούτοις διαρκῶς, πρὸς βραχὺν δέ τινα καὶ περιωρισμένον χρόνον, ἄλλοτε ἄλλοις τὴν τιμὴν ἀντιδωρούμενος, ὥστε τὰς μὲν πρώτας ἑπτὰ ἑβδομάδας ἀπὸ Κύρου καὶ ἐπὶ Δαρεῖον, τὰς δὲ λοιπὰς ἑξήκοντα δύο ἀπὸ Δαρείου καὶ ἐπὶ Πομπήιον τὸν Ῥωμαίων στρατηγὸν περιορίζεσθαι.

ho men gar theios nomos dia biou hierasthai tǭ theǭ ton anōtatō prostattei archierea; ho dʼ Hērōdēs ou tois apo genous oudʼ hois prosēkon ēn apedidou tēn leitourgian, apexenōmenois de tisi kai allotriois tēs tōn archiereōn diadochēs, kai oude toutois diarkōs, pros brachyn de tina kai periōrismenon chronon, allote allois tēn timēn antidōroumenos, hōste tas men prōtas hepta hebdomadas apo Kyrou kai epi Dareion, tas de loipas hexēkonta dyo apo Dareiou kai epi Pompēion ton Rhōmaiōn stratēgon periorizesthai.

For the divine law commands that the supreme high priest serve God as priest for life; but Herod did not give the ministry to those of the lineage or to whom it belonged, but to certain outsiders who were strangers to the high-priestly succession, and not even to them permanently, but for a short and limited time, bestowing the honour on one and then another. So the first seven weeks are bounded by Cyrus and Darius, and the remaining sixty-two by Darius and Pompey the Roman general.

Num 35:25 (allusion, low confidence)

Notes and citation

Summary: Herod appointed high priests from outside the line and for short terms; so the seven weeks run from Cyrus to Darius, and the sixty-two from Darius to Pompey.

Cite (SBL): Eusebius, Dem. ev. 8.2.79 (Dindorf 3:532; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-79). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-79) · Report an error

8.2.80Dindorf 3:532–533

καὶ κατὰ τρίτην δὲ θεωρίαν εὕροις ἂν ἄλλως ἀπαριθμούμενος τοὺς χρόνους τῶν ἑπτὰ καὶ ἐξήκοντα δύο ἑβδομάδων, αἳ συντείνουσιν εἰς ἔτη τετρακόσια ὀγδοήκοντα τρία, ἐπʼ αὐτὸν Αὔγουστον καὶ ἐπὶ Ἡρώ- δὴν τὸν πρῶτον ἐξ ἀλλοφύλου γένους βασιλεύσαντα, καθʼ οὓς ἡ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ γἐνε- σις ἱστορεῖται περιγραφομένη, εἰ ἀρξάμενος ἀπὸΔα- ρείου καὶ τῆς συμπληρώσεως τοῦ ναοῦ τὸν δηλούμενον ἀριθμὸν ἀναλογίσῃ.

kai kata tritēn de theōrian heurois an allōs aparithmoumenos tous chronous tōn hepta kai exēkonta dyo hebdomadōn, hai synteinousin eis etē tetrakosia ogdoēkonta tria, epʼ auton Augouston kai epi Hērō- dēn ton prōton ex allophylou genous basileusanta, kathʼ hous hē tou sōtēros hēmōn Iēsou Christou gene- sis historeitai perigraphomenē, ei arxamenos apoDa- reiou kai tēs symplērōseōs tou naou ton dēloumenon arithmon analogisę̄.

And on a third interpretation you would find, counting differently, that the times of the seven and sixty-two weeks, which amount to four hundred and eighty-three years, reach to Augustus himself and to Herod, the first of foreign race to reign, in whose times the birth of our Savior Jesus Christ is recorded, if you begin from Darius and the completion of the temple and reckon the stated number.

Dan 9:25 (allusion, high confidence) · Matt 2:1 (allusion, medium confidence)

Notes and citation

Summary: On a third reckoning, the 483 years from Darius and the completed temple reach Augustus and Herod, when Christ was born.

Notes on the original text

Digital text corrected (repeated word across a line break): δηλού- δηλούμενον → δηλούμενον.

Cite (SBL): Eusebius, Dem. ev. 8.2.80 (Dindorf 3:532–533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-80). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-80) · Report an error

8.2.81Dindorf 3:533

Δαρείου γὰρ κατὰ τὸ δεύτερον ἔτος τὸν ἑβδομηγονταετῆ χρόνον τῆς ἐρη- μώσεωςἹερουσαλὴμ συμπεπεράνθαιὁ προφήτηςΖαχα- ρίας δηλοῖ λέγων τῇ τετράδι καὶ εἰκάδι, τῷ ἑνδε- κάτῳ μηνὶ, αὐτός ἐστι Σαβὰτ, ἐν τῷ δευτέρῳ ἔτει Δαρείου, ἐγένετο λόγος κυρίου πρὸς Ζαχαρίαν τὸν τοῦ Βαραχίου.”

Dareiou gar kata to deuteron etos ton hebdomēgontaetē chronon tēs erē- mōseōsIerousalēm sympeperanthaio prophētēsZacha- rias dēloi legōn tę̄ tetradi kai eikadi, tǭ hende- katǭ mēni, autos esti Sabat, en tǭ deuterǭ etei Dareiou, egeneto logos kyriou pros Zacharian ton tou Barachiou.”

For the prophet Zechariah shows that the seventy-year period of Jerusalem’s desolation was completed in the second year of Darius, when he says, “On the twenty-fourth day of the eleventh month, which is Shebat, in the second year of Darius, the word of the Lord came to Zechariah son of Berechiah.”

Zech 1:7 (quotation, high confidence) · Zech 1:12 (allusion, medium confidence)

Notes and citation

Summary: Zechariah dates the end of the seventy years of desolation to Darius’s second year.

Cite (SBL): Eusebius, Dem. ev. 8.2.81 (Dindorf 3:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-81). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-81) · Report an error

8.2.82Dindorf 3:533

εἶθʼ ἐξῆς ἐπιλέγει ‘‘καὶἀπε- κρίθη ὁ ἄγγελος κυρίου, καὶ εἶπεν, κύριε παντοκρά- τωρ, ἴως τίνος οὐ μὴ ἐλεήσῃς τὴνἹερουσαλὴμ καὶ τὰς πόλειςἸούδα, ἃς ὑπερεῖδες τοῦτο ἑβδομηκοστὸν ἔτος;” τοῦτον δὴ οὖν αὐτὸν τῷ θείῳ πνεύματι θεω- ρήσας ὁ Δανιὴλ τὸν χρόνον σημειοῦται λέγων ’ ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίβλοις τὸν ἀριθμὸν τῶν ἐτῶν, ὃς ἐγενήθη λόγος κυρίου πρὸς Ἰερεμίαν τὸν προφήτην, εἰς συμπλήρωσιν ἐρημώσεως Ἰερουσαλὴμ, ἑβδομήκοντα ἔτη, καὶ ἔδωκα τὸ πρόσωπόν μου πρὸς κύ- ῥίον τὸν θεόν μου, τοῦ ἐκζητῆσαι προσευχὴν καὶ δέησιν.

eithʼ exēs epilegei ‘‘kaiape- krithē ho angelos kyriou, kai eipen, kyrie pantokra- tōr, iōs tinos ou mē eleēsę̄s tēnIerousalēm kai tas poleisIouda, has hypereides touto hebdomēkoston etos?” touton dē oun auton tǭ theiǭ pneumati theō- rēsas ho Daniēl ton chronon sēmeioutai legōn ’ egō Daniēl synēka en tais biblois ton arithmon tōn etōn, hos egenēthē logos kyriou pros Ieremian ton prophētēn, eis symplērōsin erēmōseōs Ierousalēm, hebdomēkonta etē, kai edōka to prosōpon mou pros ky- rhion ton theon mou, tou ekzētēsai proseuchēn kai deēsin.

Then he adds next: “And the angel of the Lord answered and said, Lord Almighty, how long will you not have mercy on Jerusalem and the cities of Judah, which you have disregarded, this is the seventieth year?” Daniel, having seen this very time by the divine Spirit, marks it when he says, “I, Daniel, understood in the books the number of the years, which the word of the Lord to Jeremiah the prophet gave for the completion of the desolation of Jerusalem, seventy years; and I set my face toward the Lord my God, to seek prayer and supplication.”

Zech 1:12 (quotation, high confidence) · Dan 9:2–3 (quotation, high confidence) · Jer 25:11 (allusion, high confidence)

Notes and citation

Summary: Zechariah speaks of the seventieth year of desolation, the same seventy years Daniel understood from Jeremiah.

Notes on the original text

Digital text corrected (repeated word across a line break): προφή- προφήτην → προφήτην; ἐβδο- ἑβδομήκοντα → ἑβδομήκοντα.

Topics: Prayer

Cite (SBL): Eusebius, Dem. ev. 8.2.82 (Dindorf 3:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-82). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-82) · Report an error

8.2.83Dindorf 3:533

εἶτα μετὰ τὴν εὐχὴν ἐπιφανεὶς αὐτῷ ὁ ἄγγελος θεσπίζει τὰ περὶ τῶν ἑβδομήκοντα ἑβδομά- δῶν, καὶ τὸν χρόνον ὅθεν δεῖ ἄρχεσθαι ἀριθμεῖν σημαίνει λέγων ‘καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομήσαι Ἱερου- σαλὴμ ἴως χριστοῦ ἡγουμένου.” γέγονε μὲν οὖν ἀπό- κρισις πρώτη Κύρου οἰκοδομηθῆναι τὴν Ἰερουσαλὴμ, οὐ μὴν εἰς ἔργον ἐχώρησε, τῶν περιοίκων κεκωλυ- κότων.

eita meta tēn euchēn epiphaneis autǭ ho angelos thespizei ta peri tōn hebdomēkonta hebdoma- dōn, kai ton chronon hothen dei archesthai arithmein sēmainei legōn ‘kai gnōsę̄ kai synēseis apo exodou logou tou apokrithēnai kai tou oikodomēsai Hierou- salēm iōs christou hēgoumenou.” gegone men oun apo- krisis prōtē Kyrou oikodomēthēnai tēn Ierousalēm, ou mēn eis ergon echōrēse, tōn perioikōn kekōly- kotōn.

Then after the prayer the angel appeared to him and declared the things about the seventy weeks, and indicated the time from which one must begin to count, saying, “And you will know and understand: from the going forth of the word to answer and to build Jerusalem until an anointed ruler.” Now the first answer, that Jerusalem should be built, came from Cyrus; yet it did not proceed to the work, because the neighbouring peoples prevented it.

Dan 9:25 (quotation, high confidence) · Ezra 4:4–5 (allusion, high confidence)

Notes and citation

Summary: The count begins from the word to build Jerusalem; Cyrus gave the first such answer, but the work was hindered.

Cite (SBL): Eusebius, Dem. ev. 8.2.83 (Dindorf 3:533; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-83). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-83) · Report an error

8.2.84Dindorf 3:533–534

Δαρείου δὲ μετὰ ταῦτα κελεύσαντος καὶ τῆς οἰκοδομῆς τοῦ ἱεροῦ κατʼ αὐτὸν συντελεσθείσης ἡ τοῦ Λανιηλ εντεύθεν προφητεία τήν καταρχήν τής έκβάσεως έλάμβανεν, ή τε φάσκουσα "άπο έξόδον λόγον τού άποκριθήναι καϊ τού οίκοδομήσαι 'ίερου- ύαλήμ” καϊ δι ης είρηται "εγώ Λανιήλ συνήκα έν ταίς βίβλοις τον αριθμόν τών έτών, ός έγενήθη λό- γος κυρίου προς Ιερεμίαν τον προφήτην, εις συμ- πλήρωσαν έρημώσεως Ιερουσαλήμ, έβδομήκοντα έτη.”

Dareiou de meta tauta keleusantos kai tēs oikodomēs tou hierou katʼ auton syntelestheisēs hē tou Laniēl enteuthen prophēteia tēn katarchēn tēs ekbaseōs elambanen, ē te phaskousa "apo exodon logon tou apokrithēnai kaï tou oikodomēsai 'ierou- yalēm” kaï di ēs eirētai "egō Laniēl synēka en tais biblois ton arithmon tōn etōn, os egenēthē lo- gos kyriou pros Ieremian ton prophētēn, eis sym- plērōsan erēmōseōs Ierousalēm, ebdomēkonta etē.”

But when Darius afterwards gave the order and the building of the temple was completed under him, Daniel’s prophecy took the beginning of its fulfilment from that point, both the one that says “from the going forth of the word to answer and to build Jerusalem,” and the one in which it is said, “I, Daniel, understood in the books the number of the years, which the word of the Lord to Jeremiah the prophet gave for the completion of the desolation of Jerusalem, seventy years.”

Dan 9:25 (quotation, high confidence) · Dan 9:2 (quotation, high confidence) · Ezra 6:1–15 (allusion, high confidence)

Notes and citation

Summary: The prophecy’s fulfilment begins with Darius’s order and the completed temple.

The digital text of this section is badly damaged (Greek without accents in places, Λ for Δ); it is translated by sense.

Cite (SBL): Eusebius, Dem. ev. 8.2.84 (Dindorf 3:533–534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-84). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-84) · Report an error

8.2.85Dindorf 3:534

κατά γούν το δεύτερον έτος Λαρείου η συμπλή- ρωσις τής εβδομηκονταετηρίδος άποδέδεικται περαι- ωθεΐσα, ώστε έξ άπαντος άρχεσθαι δει ν ημάς τών έβδομήκοντα εβδομάδων από τής εξηκοστής καϊ έκτης 'Ολυμπιάδος και από δευτέρου έτους Λαρείου, έν ω τά τής οικοδομής περαιούται.

kata goun to deuteron etos Lareiou ē symplē- rōsis tēs ebdomēkontaetēridos apodedeiktai perai- ōtheïsa, ōste ex apantos archesthai dei n ēmas tōn ebdomēkonta ebdomadōn apo tēs exēkostēs kaï ektēs 'Olympiados kai apo deuterou etous Lareiou, en ō ta tēs oikodomēs peraioutai.

At any rate, the completion of the seventy years is shown to have been reached in the second year of Darius, so that we must by all means begin the seventy weeks from the sixty-sixth Olympiad and from the second year of Darius, in which the building was being completed.

Notes and citation

Summary: The seventy weeks must begin in Darius’s second year, in the 66th Olympiad.

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

Cite (SBL): Eusebius, Dem. ev. 8.2.85 (Dindorf 3:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-85). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-85) · Report an error

8.2.86Dindorf 3:534

έντεύθεν γούν εί τους έπομένους χρόνους άριθμήσειας, εύροις άν έπʼ ι» αυτόν Ήρώδην μόναρχόν τε Ρωμαίων augouston, kaq' ous h τού σωτήρος ημών έπέφανε τω βίω γένε- σις, τά τετρακόσια όγδοήκοντα τρία έτη, αϊ είσιν επτά καϊ έξήκοντα δύο εβδομάδες, κατά" τήν τού Δα- νιήλ προφητείαν περιοριζόμενα.

enteuthen goun ei tous epomenous chronous arithmēseias, eurois an epʼ i» auton Ērōdēn monarchon te Rōmaiōn augouston, kaq' ous h tou sōtēros ēmōn epephane tō biō gene- sis, ta tetrakosia ogdoēkonta tria etē, aï eisin epta kaï exēkonta dyo ebdomades, kata" tēn tou Da- niēl prophēteian periorizomena.

From there, then, if you count the following times, you would find the four hundred and eighty-three years, which are the seven and sixty-two weeks according to Daniel’s prophecy, ending at Herod himself and Augustus, sole ruler of the Romans, in whose times the birth of our Savior appeared in the world.

Dan 9:25 (allusion, high confidence)

Notes and citation

Summary: Counting 483 years from Darius’s second year brings us to Herod and Augustus, when Christ was born.

The digital text of this section is badly damaged (part in Latin letters); translated by sense.

Cite (SBL): Eusebius, Dem. ev. 8.2.86 (Dindorf 3:534; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-86). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-86) · Report an error

8.2.87Dindorf 3:534–535

άπο γάρ τής εξη- κοστής και έκτης 'Ολυμπιάδος έπϊ τήν εκατοστή ν όγδοηκοστήν έκτην γίνονται 5Ολυμπιάδες μεταξύ εκα- τόν είκοσι μία, έτη τετρακόσια όγδοήκοντα τέσσαρα, τετραετίαν τής "Ολυμπιάδος έπεχούσης, καθ* όν και- ρόν Αύγουστος 'Ρωμαίων βασιλεύς πεντεκαιδέκατον έτος τής βασιλείας έπέχων Αιγύπτου κρατεί κάί τής λοιπής οικουμένης, ύφ ου πρώτος άλλόφυλος Ηρώ- δης τήν τών 'Ιουδαίων έγχειρίξεται βασιλείαν, γεννά- ται ό σωτήρ καϊ κύριος ημών 'Ιησούς ό Χριστός τού θεού, κατά το αυτό συντρεχόντων τών χρόνων τής γενέσεως αύτού καϊ τής συμπληρώσεως τών παρά τω Λανιήλ επτά καϊ έξήκοντα δύο έβδομάδωνʼ μεθʼ άς διηρημένης καϊ μακράν άπεσχοινισμένης μετα πλεῖστα ὅσα τὰ μεταξὺ προφητευόμενα τῆς λειπούσης μιᾶς ἑβδομάδος, τὰ λοιπὰ πάντα διὰ μέσου τῆς τοῦ χρησμοῦ προρρήσεως εἰρημένα ἐπιτελεῖται, ἃ καὶ αὐτὰ τοῦτον ἔχει τὸν τρόπον “μετὰ τὰς ἑβδομάδας τὰς ἑπτὰ καὶ ἑξήκοντα δύο ἐξολοθρευθήσεται χρῖσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ. καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖ σὺν τῷ ἡγουμένῳ τῷ ἐρχομένῳ, καὶ ἐκκοπήσονται ἐν κατακλυσμῷ, καὶ ἕως τέλους πολέμου συντετμημένου ἀφανισμοῖς.”

apo gar tēs exē- kostēs kai ektēs 'Olympiados epï tēn ekatostē n ogdoēkostēn ektēn ginontai 5Olympiades metaxy eka- ton eikosi mia, etē tetrakosia ogdoēkonta tessara, tetraetian tēs "Olympiados epechousēs, kath* on kai- ron Augoustos 'Rōmaiōn basileus pentekaidekaton etos tēs basileias epechōn Aigyptou kratei kai tēs loipēs oikoumenēs, yph ou prōtos allophylos Ērō- dēs tēn tōn 'Ioudaiōn encheirixetai basileian, genna- tai o sōtēr kaï kyrios ēmōn 'Iēsous o Christos tou theou, kata to auto syntrechontōn tōn chronōn tēs geneseōs autou kaï tēs symplērōseōs tōn para tō Laniēl epta kaï exēkonta dyo ebdomadōnʼ methʼ as diērēmenēs kaï makran apeschoinismenēs meta pleista hosa ta metaxy prophēteuomena tēs leipousēs mias hebdomados, ta loipa panta dia mesou tēs tou chrēsmou prorrēseōs eirēmena epiteleitai, ha kai auta touton echei ton tropon “meta tas hebdomadas tas hepta kai hexēkonta dyo exolothreuthēsetai chrisma, kai krima ouk estin en autǭ. kai tēn polin kai to hagion diaphtherei syn tǭ hēgoumenǭ tǭ erchomenǭ, kai ekkopēsontai en kataklysmǭ, kai heōs telous polemou syntetmēmenou aphanismois.”

For from the sixty-sixth Olympiad to the hundred and eighty-sixth there are a hundred and twenty-one Olympiads in between, that is, four hundred and eighty-four years, since an Olympiad spans four years. At that time Augustus, emperor of the Romans, in the fifteenth year of his reign, gained control of Egypt and the rest of the world; under him Herod, the first foreigner, was entrusted with the kingdom of the Jews; and our Savior and Lord Jesus, the Christ of God, was born, the times of his birth coinciding with the completion of the seven and sixty-two weeks in Daniel. After these, the one remaining week being separated and set far apart, after very many things prophesied in between, all the rest said in the middle of the oracle’s prediction is fulfilled, which also runs as follows: “After the seven and sixty-two weeks an anointing will be destroyed, and there is no judgment in it; and he will destroy the city and the sanctuary together with the ruler who is coming; and they will be cut off in a flood, and until the end of a war cut short by desolations.”

Dan 9:26 (quotation, high confidence) · Luke 2:1 (allusion, medium confidence)

Notes and citation

Summary: From the 66th to the 186th Olympiad are 484 years, reaching Augustus and Herod and the birth of Christ; the rest of the oracle follows, with the last week set apart.

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

Topics: Christology

Cite (SBL): Eusebius, Dem. ev. 8.2.87 (Dindorf 3:534–535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-87). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-87) · Report an error

8.2.88Dindorf 3:535

καὶ ταῦτα δὲ ἐναργῆ τὴν ἔκβασιν εἴληφε κατʼ αὐτὸν Αὔγουστον καὶ Ἡρώδην, εἰς οὓς τὰς προειρημένας ἑπτὰ ἑβδομάδας συγκεφαλαιοῦσθαί φαμεν. ὁδῷ γοῦν καὶ τάξει τοῦ κατὰ τὴν ἀρχιερωσύνην χρίσματος μέχρι τῶν Ἡρώδου καὶ Αὐγούστου χρόνων διαρκέσαντος, τῆς τε διαδοχῆς τῶν πάλαι ἀρχιερέων ἐπὶ Ἀλέξανδρον τὸν Ὑρκανοῦ πατέρα περιγραφείσης, Ἡρώδης τὸν Ὑρκανὸν ἀνελὼν οὐκέτι τοῖς ἐκ πατέρων διαδόχοις ἐπιτρέψαι λέγεται τὴν λειτουργίαν, ἀλλά τισιν ἀσήμοις καὶ ἀφανέσιν ἀνθρώποις.

kai tauta de enargē tēn ekbasin eilēphe katʼ auton Augouston kai Hērōdēn, eis hous tas proeirēmenas hepta hebdomadas synkephalaiousthai phamen. hodǭ goun kai taxei tou kata tēn archierōsynēn chrismatos mechri tōn Hērōdou kai Augoustou chronōn diarkesantos, tēs te diadochēs tōn palai archiereōn epi Alexandron ton Hyrkanou patera perigrapheisēs, Hērōdēs ton Hyrkanon anelōn ouketi tois ek paterōn diadochois epitrepsai legetai tēn leitourgian, alla tisin asēmois kai aphanesin anthrōpois.

These things too were plainly fulfilled under Augustus himself and Herod, in whom we say the aforesaid weeks were summed up. For the anointing of the high priesthood had lasted in due course and order until the times of Herod and Augustus, and the succession of the ancient high priests had ended with Alexander, the father of Hyrcanus; and Herod, having killed Hyrcanus, is said no longer to have entrusted the ministry to the hereditary successors, but to some obscure and undistinguished men.

Notes and citation

Summary: Herod ended the hereditary high priesthood, giving the office to obscure men.

Notes on the original text

Digital text corrected (repeated syllable): ἀσήμοις μοις → ἀσήμοις.

Cite (SBL): Eusebius, Dem. ev. 8.2.88 (Dindorf 3:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-88). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-88) · Report an error

8.2.89Dindorf 3:535

τοῦτο δὲ καὶ ὁ χρησμὸς προλαβὼν ἐθέσπισεν εἰπὼν “καὶ μετὰ τὰς ἑβδομάδας τὰς ἑπτὰ καὶ ἐξήκοντα δύο ἐξολοθρευθήσεται χρῖσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ.”

touto de kai ho chrēsmos prolabōn ethespisen eipōn “kai meta tas hebdomadas tas hepta kai exēkonta dyo exolothreuthēsetai chrisma, kai krima ouk estin en autǭ.”

This the oracle also declared in advance, saying, “And after the seven and sixty-two weeks an anointing will be destroyed, and there is no judgment in it.”

Dan 9:26 (quotation, high confidence)

Notes and citation

Summary: Daniel foretold the destruction of the anointing after the sixty-nine weeks.

Cite (SBL): Eusebius, Dem. ev. 8.2.89 (Dindorf 3:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-89). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-89) · Report an error

8.2.90Dindorf 3:535

ὅπερ σαφῶς καὶ οἶ λοιποὶ τεθείκασιν ἑρμηνευταί· ὁ μὲν Ἀκύλας φήσας ‟καὶ μετὰ τὰς ἑπτὰ ἑβδομάδας καὶ ἑξήκοντα δύο ἐξολοθρευθήσεται ἠλειμμένος καὶ οὐκ ἔστιν αὐτῷ·‘ ὁ δὲ Σύμμαχος ‟καὶ μετὰ τὰς ἑβδομάδας τὰς ἑπτὰ καὶ ἐξήκοντα δύο ἐκκοπήσεται χριστὸς, καὶ οὐχ ὑπάρξει αὐτῷ” ὅθεν μάλιστα παρί- στασθαί μοι δοκεῖ χριστὸς ἡγούμενος εἶναι ὁ κατὰ τὴν ἡμετέραν ἀπόδοσιν δεδηλωμένος.

hoper saphōs kai oi loipoi tetheikasin hermēneutai; ho men Akylas phēsas ‟kai meta tas hepta hebdomadas kai hexēkonta dyo exolothreuthēsetai ēleimmenos kai ouk estin autǭ;‘ ho de Symmachos ‟kai meta tas hebdomadas tas hepta kai exēkonta dyo ekkopēsetai christos, kai ouch hyparxei autǭ” hothen malista pari- stasthai moi dokei christos hēgoumenos einai ho kata tēn hēmeteran apodosin dedēlōmenos.

The other translators too have rendered this clearly. Aquila says, “And after the seven weeks and sixty-two an anointed one will be destroyed, and there is nothing for him”; Symmachus, “And after the seven and sixty-two weeks an anointed one will be cut off, and there will be nothing for him.” From this especially it seems to me established that the “anointed ruler” is the one indicated in our explanation.

Dan 9:26 (quotation, high confidence)

Notes and citation

Summary: Aquila and Symmachus render “an anointed one will be cut off,” confirming Eusebius’s explanation.

Cite (SBL): Eusebius, Dem. ev. 8.2.90 (Dindorf 3:535; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-90). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-90) · Report an error

8.2.91Dindorf 3:535–536

μετὰ γοῦν τὴν τῶν εἰρημένων ἑβδομάδων συμπλήρωσιν ‟ἐξολοθρευθήσεται χριστός” φησί. τίς δὲ οὗτος ἢ ὁ ἡγούμενος καὶ ὁ κατὰ διαδοχὴν ἐξ ἱερατικοῦ γένους τοῦ ἔθνους προεστώς; διέμενε γοῦν οὗτος εἰς ὅσον οὔπω τὰ τῶν ἑβδομάδων ἐπληροῦτο· ἐπειδὴ δὲ τέλος ἐλάμβανον αὗται, ἀκολούθως τῇ προφητείᾳ ἐξεκόπη ὁ ἐκ διαδοχῆς γένους τοῦ ἔθνους προεστώς. οὗτος δὲ ἦν Ὑρκανὸς, ὃν αὐτὸς Ἡρώδης ἀνελὼν τὴν κατὰ τοῦ ἔθνους βασιλείαν μηδὲν αὐτῷ διαφέρουσαν ὑφαρπάζει, πρῶτός τε αὐτὸς ἀλλόφυλος ἡγεῖται.

meta goun tēn tōn eirēmenōn hebdomadōn symplērōsin ‟exolothreuthēsetai christos” phēsi. tis de houtos ē ho hēgoumenos kai ho kata diadochēn ex hieratikou genous tou ethnous proestōs? diemene goun houtos eis hoson oupō ta tōn hebdomadōn eplērouto; epeidē de telos elambanon hautai, akolouthōs tę̄ prophēteią exekopē ho ek diadochēs genous tou ethnous proestōs. houtos de ēn Hyrkanos, hon autos Hērōdēs anelōn tēn kata tou ethnous basileian mēden autǭ diapherousan hypharpazei, prōtos te autos allophylos hēgeitai.

At any rate, after the completion of the stated weeks, “an anointed one will be destroyed,” it says. Who is this but the ruler who by succession from a priestly family presided over the nation? He continued as long as the weeks were not yet fulfilled; but when they reached their end, in keeping with the prophecy, the one who presided over the nation by hereditary succession was cut off. This was Hyrcanus, whom Herod himself killed, seizing the kingship over the nation, to which he had no right, and becoming the first foreigner to govern it.

Dan 9:26 (quotation, high confidence)

Notes and citation

Summary: The anointed one cut off is Hyrcanus, the last hereditary priestly ruler, killed by Herod.

μηδὲν αὐτῷ διαφέρουσαν is rendered “to which he had no right”; literally “which in no way concerned him.”

Cite (SBL): Eusebius, Dem. ev. 8.2.91 (Dindorf 3:535–536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-91). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-91) · Report an error

8.2.92Dindorf 3:536

οὐ μόνος δὲ ἄρα ὁ Ὑρκανὸς χριστὸς ὢν καὶ τῶν πάλαι ἀρχιερέων ὕστατος ἐξεκόπη, ἀλλὰ καὶ ἡ ἐκ προγόνων ἄνωθεν ἐκ τῶν πρόπαλαι ἀρχιερέων κατιοῦσα διαδοχὴ, αὐτό τε τὸ κατὰ νόμους χρῖσμα οὐκέτι κατὰ κρίσιν γινόμενον, ἀτάκτως δὲ καὶ συγκεχυμένως, οὐ κατὰ τὰ παρὰ Μωσεῖ νενομοθετημένα· συνέτρεχε δὲ ὁμοῦ πάντα ἀκολούθως τῇ προφητείᾳ φησάσῃ ‟ἐξολοθρευθήσεται χρῖσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ.

ou monos de ara ho Hyrkanos christos ōn kai tōn palai archiereōn hystatos exekopē, alla kai hē ek progonōn anōthen ek tōn propalai archiereōn katiousa diadochē, auto te to kata nomous chrisma ouketi kata krisin ginomenon, ataktōs de kai synkechymenōs, ou kata ta para Mōsei nenomothetēmena; synetreche de homou panta akolouthōs tę̄ prophēteią phēsasę̄ ‟exolothreuthēsetai chrisma, kai krima ouk estin en autǭ.

So it was not only Hyrcanus, being an anointed one and the last of the ancient high priests, who was cut off, but also the succession descending from forefathers of old from the ancient high priests; and the lawful anointing itself was no longer done according to judgment, but in disorder and confusion, not according to what Moses had prescribed. All these things coincided together, in keeping with the prophecy that said, “An anointing will be destroyed, and there is no judgment in it.”

Dan 9:26 (quotation, high confidence)

Notes and citation

Summary: With Hyrcanus the hereditary succession and the lawful anointing ended, fulfilling “no judgment in it.”

Cite (SBL): Eusebius, Dem. ev. 8.2.92 (Dindorf 3:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-92). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-92) · Report an error

8.2.93Dindorf 3:536

μάρτυς ἀξιόχρεως τούτων ὁ ἐξ αὐτῶν Ἑβραίων Ἰώσηπος, ὧδέ πως ἱστορῶν τὰ κατὰ τοὺς χρόνους ἐν ὀκτωκαιδεκάτῳ τῆς Ἰουδαικῆς Ἀρχαιολογίας ‟τὴν δὲ βασιλείαν Ἡρώδης παρὰ Ῥωμαίων ἐγχειρισθεὶς οὐκέτι τοὺς ἐκ τοῦ Ἀσαμωναίου γένους, οὗτοι δὲ ἦσαν οἱ καλούμενοι Μακκαβαῖοι, καθίστησιν ἀρχιερεῖς, ἀλλά τινας ἀσήμους καὶ μόνον ἐξ Ἑβραίων ὄντας, πλὴν ἑνὸς Ἀριστοβούλου, ὃν Ὑρκανοῦ υἱὸν ὄντα καταστήσας ἀρχιερέα τῇ ἀδελφῇ αὐτοῦ συνῴκησε Μαριάμμῃ, τὴν τοῦ πλήθους πρὸς αὐτὸν θηρώμενος εὔνοιαν διὰ τὴν Ὑρκανοῦ μνήμην.

martys axiochreōs toutōn ho ex autōn Hebraiōn Iōsēpos, hōde pōs historōn ta kata tous chronous en oktōkaidekatǭ tēs Ioudaikēs Archaiologias ‟tēn de basileian Hērōdēs para Rhōmaiōn encheiristheis ouketi tous ek tou Asamōnaiou genous, houtoi de ēsan hoi kaloumenoi Makkabaioi, kathistēsin archiereis, alla tinas asēmous kai monon ex Hebraiōn ontas, plēn henos Aristoboulou, hon Hyrkanou huion onta katastēsas archierea tę̄ adelphę̄ autou synǭkēse Mariammę̄, tēn tou plēthous pros auton thērōmenos eunoian dia tēn Hyrkanou mnēmēn.

A trustworthy witness of these things is Josephus, one of the Hebrews themselves, who relates the events of those times in the eighteenth book of the Jewish Antiquities in about these words: “Herod, when he had been entrusted with the kingdom by the Romans, no longer appointed high priests from the family of Hasmonaeus (these were those called the Maccabees), but certain obscure persons who were merely Hebrews, except one, Aristobulus, whom, being the son of Hyrcanus, he appointed high priest, having married his sister Mariamne, seeking to win the goodwill of the people through their memory of Hyrcanus.

Notes and citation

Summary: Josephus records that Herod appointed obscure men as high priests, except Aristobulus, his wife’s brother.

The passage quoted stands in Antiquities 20.10 (20.247–249) in modern editions, not book 18 as the text says. Josephus calls Aristobulus a grandson of Hyrcanus; the text here has “son.”

Extrabiblical texts: Josephus, Ant. 20.10.5 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.93 (Dindorf 3:536; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-93). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-93) · Report an error

8.2.94Dindorf 3:536–537

εἶτα δεδιὼς μὴ πρὸς τὸν Ἀριστόβουλον πάντες ἀποκλίνωσιν ἀνεῖλεν αὐτόν ἐν Ἱεριχοῖ, πνιγῆναι μηχανησάμενος κολυμβῶντα, καθὼς ἤδη δεδηλώκαμεν. μετὰ τοῦτον οὐκέτι τοῖς ἐκγόνοις τῶν Ἀσαμωναίου παίδων τὴν ἀρχιερωσύνην ἐπίστευσεν·. ἔπραξε δὲ ὅμοια τῷ Ἡρώδῃ περὶ τῆς καταστάσεως τῶν ἀρχιερέων Ἀρχέλαος τε ὁ παῖς αὐτοῦ, καὶ μετὰ τοῦτον Ῥωμαῖοι τὴν τῶν Ἰουδαίων βασιλείαν παρειληθότες.”

eita dediōs mē pros ton Aristoboulon pantes apoklinōsin aneilen auton en Hierichoi, pnigēnai mēchanēsamenos kolymbōnta, kathōs ēdē dedēlōkamen. meta touton ouketi tois ekgonois tōn Asamōnaiou paidōn tēn archierōsynēn episteusen;. epraxe de homoia tǭ Hērōdę̄ peri tēs katastaseōs tōn archiereōn Archelaos te ho pais autou, kai meta touton Rhōmaioi tēn tōn Ioudaiōn basileian pareilēthotes.”

Then, fearing that all would incline toward Aristobulus, he did away with him at Jericho, contriving to have him drowned while swimming, as we have already related. After him he no longer entrusted the high priesthood to the descendants of the sons of Hasmonaeus. Archelaus his son did the same as Herod regarding the appointment of high priests, and after him the Romans, who took over the government of the Jews.”

Notes and citation

Summary: Josephus: Herod had Aristobulus drowned, and he, Archelaus, and the Romans appointed high priests at will.

End of the quotation from Josephus.

Extrabiblical texts: Josephus, Ant. 20.10.5 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.94 (Dindorf 3:536–537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-94). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-94) · Report an error

8.2.95Dindorf 3:537

πάλιν ἐν ἑτέροις ταῦτα περὶ αὐτῶν φησιν ‟Ἡρώδης δὲ βασιλεύσας τήν τε βᾶριν ταύτην ἐν ἐπιτηδείῳ τόπῳ κειμένην κατασκευάσας πολυτελῶς Ἀντωνίαν καλεῖ ὄνομα, καὶ τὴν στολὴν τὴν ἀρχιερατικὴν λαμβάνει, τὴν δὲ κειμένην κατεῖχε, πιστεύων οὐδὲν νεωτερίσειν τὸν λαὸν διʼ αὐτήν. ἔπραξε δʼ ὅμοια τῷ Ἡρώδῃ καὶ ὁ ἐπικατασταθεὶς αὐτῷ βασιλεὺς ᾿Αρχέλαος, υἱὸς ὢν αὐτοῦ, παρʼ οὗ Ῥωμαῖοι διαδεξάμενοι τὴν ἀρχὴν ἐκράτουν τῆς στολῆς τοῦ ἀρχιερέως ἀποκειμένης ἐν οἴκῳ λίθου οἰκοδομηθέντι ὑπὸ σφραγῖδι.”

palin en heterois tauta peri autōn phēsin ‟Hērōdēs de basileusas tēn te barin tautēn en epitēdeiǭ topǭ keimenēn kataskeuasas polytelōs Antōnian kalei onoma, kai tēn stolēn tēn archieratikēn lambanei, tēn de keimenēn kateiche, pisteuōn ouden neōterisein ton laon diʼ autēn. epraxe dʼ homoia tǭ Hērōdę̄ kai ho epikatastatheis autǭ basileus ᾿Archelaos, huios ōn autou, parʼ hou Rhōmaioi diadexamenoi tēn archēn ekratoun tēs stolēs tou archiereōs apokeimenēs en oikǭ lithou oikodomēthenti hypo sphragidi.”

Again elsewhere he says this about them: “When Herod became king, he rebuilt lavishly this tower, which lay in a suitable place, and called it Antonia; and he took the high-priestly robe and kept it stored there, trusting that the people would not rebel because of it. Archelaus, who was made king after him, being his son, did the same as Herod; and the Romans, who took over the rule from him, controlled the robe of the high priest, which was stored under seal in a building made of stone.”

Notes and citation

Summary: Josephus: Herod, Archelaus, and then the Romans kept the high priest’s robe under their control.

Josephus, Antiquities 18.4.3 (18.91–93).

Extrabiblical texts: Josephus, Ant. 18.4.3 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.95 (Dindorf 3:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-95). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-95) · Report an error

8.2.96Dindorf 3:537

διὰ τούτων τὸ ἀποτέλεσμα παντί τῳ νομίζω καταφανὲς γεγενῆσθαι τοῦ φήσαντος χρησμοῦ ‟καὶ μετὰ τὰς ἑβδομάδας τὰς ἑπτὰ καὶ ἐξήκοντα δύο ἐξολοθρευθήσεται χρῖσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ.”

dia toutōn to apotelesma panti tǭ nomizō kataphanes gegenēsthai tou phēsantos chrēsmou ‟kai meta tas hebdomadas tas hepta kai exēkonta dyo exolothreuthēsetai chrisma, kai krima ouk estin en autǭ.”

Through these things, I think, the fulfilment of the oracle that said, “And after the seven and sixty-two weeks an anointing will be destroyed, and there is no judgment in it,” has become plain to everyone.

Dan 9:26 (quotation, high confidence)

Notes and citation

Summary: Josephus’s account shows the fulfilment of Daniel 9:26.

Cite (SBL): Eusebius, Dem. ev. 8.2.96 (Dindorf 3:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-96). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-96) · Report an error

8.2.97Dindorf 3:537

ἔτι δὲ μᾶλλον ὄψει πῶς εἴρηται τὸ ‟κρίμα οὐκ ἔστιν ἐν αὐτῷ, τὸ ἄκριτον συνιδὼν τῆς τῶν ἀρχιερέων καταστάσεως τῶν μετὰ Ἡρώδην καὶ κατὰ τοὺς χρόνους τοῦ σωτῆρος ἡμῶν γεγενημένων.

eti de mallon opsei pōs eirētai to ‟krima ouk estin en autǭ, to akriton synidōn tēs tōn archiereōn katastaseōs tōn meta Hērōdēn kai kata tous chronous tou sōtēros hēmōn gegenēmenōn.

And you will see still better how “there is no judgment in it” was said, if you observe the lawlessness of the appointment of the high priests after Herod and in the times of our Savior.

Dan 9:26 (quotation, high confidence)

Notes and citation

Summary: The arbitrary appointments of high priests after Herod show what “no judgment in it” means.

Cite (SBL): Eusebius, Dem. ev. 8.2.97 (Dindorf 3:537; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-97). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-97) · Report an error

8.2.98Dindorf 3:537–538

τοῦ γὰρ κατὰ τὸν θεῖον νόμον ἀρχιερέως πάντα τὸν τῆς ζωῆς χρό- νον τὴν λειτουργίαν διέπειν κεκελευσμένου ἐπὶ διαδόχῳ παιδὶ γνησίῳ, κατὰ τοὺς ἐξεταζομένους καιροὑς μετὰ τὸ ἐξολοθρευθῆναι τὸ χρῖσμα τῇ προφητείᾳ συμφώνως, πρῶτος μὲν Ἡρώδης, ἔπειτα δὲ καὶ Ῥωμαῖοι μετὰ τοῦτον, ἀκρίτως καὶ οὐ κατὰ τὸν νόμον τοὺς ἀρχιερεῖς καθίστων οὓς ἐδόκει αὐτοῖς, δημοτικοῖς τισι καὶ ἀσήμοις ἀνδράσι τὴν τιμὴν χαριζόμενοι, ἐπίπρασκόν τε καὶ ἐκαπήλευον τοὔνομα, ἄλλοτε ἄλλοις ἐνιαυσιαῖον τὸ ἀξίωμα δωρούμενοι.

tou gar kata ton theion nomon archiereōs panta ton tēs zōēs chro- non tēn leitourgian diepein kekeleusmenou epi diadochǭ paidi gnēsiǭ, kata tous exetazomenous kairous meta to exolothreuthēnai to chrisma tę̄ prophēteią symphōnōs, prōtos men Hērōdēs, epeita de kai Rhōmaioi meta touton, akritōs kai ou kata ton nomon tous archiereis kathistōn hous edokei autois, dēmotikois tisi kai asēmois andrasi tēn timēn charizomenoi, epipraskon te kai ekapēleuon tounoma, allote allois eniausiaion to axiōma dōroumenoi.

For although the divine law commanded that the high priest should carry out his ministry for the whole of his life, with a legitimate son as his successor, in the times under examination, after the anointing had been destroyed in agreement with the prophecy, first Herod, and then the Romans after him, appointed as high priests whomever they pleased, without judgment and not according to the law, bestowing the honour on common and obscure men; they sold and trafficked in the title, giving the dignity for a year to one and then to another.

Num 35:25 (allusion, low confidence)

Notes and citation

Summary: Against the law’s lifelong, hereditary priesthood, Herod and the Romans sold the high priesthood yearly to obscure men.

Notes on the original text

Digital text corrected (stray mark inside a word): τοὔν·ομα → τοὔνομα.

Cite (SBL): Eusebius, Dem. ev. 8.2.98 (Dindorf 3:537–538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-98). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-98) · Report an error

8.2.99Dindorf 3:538

διό μοι δοκεῖ ὁ ἱερὸς εὐαγγελιστὴς Λουκᾶς τὸν χρόνον τοῦ κηρύγματος τοῦ σωτῆρος ἡμῶν ὑπογράφων σημειοῦσθαι τοῦτο διʼ ὧν φησιν “ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, τετραρχούντων δὲ Ἡρώδου καὶ Φιλίππου καὶ Λυσανίου, ἐπὶ ἀρχιερέως Ἄννα καὶ Καϊάφα.”

dio moi dokei ho hieros euangelistēs Loukas ton chronon tou kērygmatos tou sōtēros hēmōn hypographōn sēmeiousthai touto diʼ hōn phēsin “en etei pentekaidekatǭ tēs hēgemonias Tiberiou Kaisaros, hēgemoneuontos Pontiou Pilatou tēs Ioudaias, tetrarchountōn de Hērōdou kai Philippou kai Lysaniou, epi archiereōs Anna kai Kaïapha.”

That is why the holy evangelist Luke, when he records the time of our Savior’s preaching, seems to me to mark this by saying, “In the fifteenth year of the rule of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod and Philip and Lysanias were tetrarchs, in the high priesthood of Annas and Caiaphas.”

Luke 3:1–2 (quotation, high confidence)

Notes and citation

Summary: Luke’s dating by two high priests, Annas and Caiaphas, reflects the disorder of the office.

Notes on the original text

Digital text corrected (OCR error): Καϊάρα → Καϊάφα.

Cite (SBL): Eusebius, Dem. ev. 8.2.99 (Dindorf 3:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-99). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-99) · Report an error

8.2.100Dindorf 3:538

δύο γὰρ οὗτοι κατὰ τὸ αὐτὸ ἀρχιερεῖς πῶς ἂν ἐγένοντο ἢ καταλυθείσης τῆς περὶ τῶν ἀρχιερέων νομοθεσίας; τούτοις γοῦν καὶ Ἰώσηπος ἐπιμαρτυρῶν ταῦτα γράφει ‟Οὐαλέριος Γρᾶτος Ῥωμαίων στρατηγὸς παύσας ἀρχιερᾶσθαι Ἄνανον Ἰσμαῆλον ἀρχιερέα ἀποφαίνει τὸν τοῦ Φήβα, καὶ τοῦτον μετʼ οὐ πολὺ μεταστήσας Ἐλεάζαρον τὸν τοῦ Ἀνάνου τοῦ ἀρχιερέως υἱὸν ἀποδείκνυσιν ἀρχιερέα. ἐνιαυτοῦ δὲ διαγενομένου καὶ τόνδε παύσας Σίμωνι τῷ Καθίμου τὴν ἀρχιερωσύνην παραδίδωσιν. οὐ πλέον δὲ καὶ τῷδε ἐνιαυτοῦ τὴν τιμὴν ἔχοντι διεγένετο χρόνος, καὶ Ἰώσηπος, ὁ καὶ Καϊάφας, ἦν αὐτῷ.

dyo gar houtoi kata to auto archiereis pōs an egenonto ē katalytheisēs tēs peri tōn archiereōn nomothesias? toutois goun kai Iōsēpos epimartyrōn tauta graphei ‟Oualerios Gratos Rhōmaiōn stratēgos pausas archierasthai Ananon Ismaēlon archierea apophainei ton tou Phēba, kai touton metʼ ou poly metastēsas Eleazaron ton tou Ananou tou archiereōs huion apodeiknysin archierea. eniautou de diagenomenou kai tonde pausas Simōni tǭ Kathimou tēn archierōsynēn paradidōsin. ou pleon de kai tǭde eniautou tēn timēn echonti diegeneto chronos, kai Iōsēpos, ho kai Kaïaphas, ēn autǭ.

For how could these two have been high priests at the same time unless the legislation concerning the high priests had been dissolved? Josephus too bears witness to this and writes as follows: “Valerius Gratus, the Roman governor, having removed Ananus from the high priesthood, declared Ishmael son of Phabi high priest; and removing him not long after, he appointed Eleazar, son of Ananus the high priest, as high priest. When a year had passed, he removed him too and handed over the high priesthood to Simon son of Camithus. And he too had held the honour no more than a year when Joseph, also called Caiaphas, became his successor.”

Notes and citation

Summary: Josephus records Valerius Gratus replacing high priests year by year until Caiaphas.

Josephus, Antiquities 18.2.2 (18.34–35). The end of the quotation is loosely worded in the digital text (“and Joseph, also called Caiaphas, was to him”), translated by sense.

Extrabiblical texts: Josephus, Ant. 18.2.2 (Josephus (works); quotation)

Cite (SBL): Eusebius, Dem. ev. 8.2.100 (Dindorf 3:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-100). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-100) · Report an error

8.2.101Dindorf 3:538–539

ταῦτα ἀναγκαίως παρεθέμην διὰ τὸ‘ ἐξολοθρευθήσεται χρῖσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ, ἃ καὶ ἡγοῦμαι ἀναμφίλεκτον τὴν ἀπόδειξιν ἔχειν. ἑξῆς τούτοις φησὶν ἡ προφητεία ‟καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖ σὺν τῷ ἡγουμένῳ τῷ ἐρχομἐνῳ.” ἔνθα πάλιν τὸν Ἡρώδην αὐτὸν καὶ τοὺς μετὰ αὐτὸν ἄρξαντας ἐξ ἀλλοφύλου γένους ὑπολαμ- βάνω δηλοῦσθαι.

tauta anankaiōs parethemēn dia to‘ exolothreuthēsetai chrisma, kai krima ouk estin en autǭ, ha kai hēgoumai anamphilekton tēn apodeixin echein. hexēs toutois phēsin hē prophēteia ‟kai tēn polin kai to hagion diaphtherei syn tǭ hēgoumenǭ tǭ erchomenǭ.” entha palin ton Hērōdēn auton kai tous meta auton arxantas ex allophylou genous hypolam- banō dēlousthai.

I have necessarily set these things out because of “An anointing will be destroyed, and there is no judgment in it,” which I think has an indisputable proof. Next to these the prophecy says, “And he will destroy the city and the sanctuary together with the ruler who is coming.” Here again I take Herod himself and those of foreign race who ruled after him to be meant.

Dan 9:26 (quotation, high confidence)

Notes and citation

Summary: The proof of Daniel 9:26 is indisputable; “the ruler who is coming” refers to Herod and the foreign rulers after him.

Cite (SBL): Eusebius, Dem. ev. 8.2.101 (Dindorf 3:538–539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-101). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-101) · Report an error

8.2.102Dindorf 3:539

ὡς γὰρ ἀνωτέρω ὠνόμαζε χριστοὺς ἡγουμένους τοὺς ἀρχιερεῖς λέγων ‟ἕως χριστοῦ ἡγουμένου, ” τὸν αὐτὸν τρόπον μετὰ ἐκείνους καὶ τὴν ἐκείνων κατάπαυσιν οὐκ ἄλλος ἡγούμενος ἐρχόμενος ἢ ὁ δηλωθεὶς ἐξ ἀλλοφύλου γένους καὶ οἱ λοι- ποὶ ὅσοι καθεξῆς μετʼ ἐκείνους ἡγήσαντο τοῦ ἔθνους, σὺν οἷς καὶ μεθʼ ὧν, ὡσπερεὶ συνεργοῖς χρώμενος, ὁ μισόκαλος καὶ τῶν ἀγαθῶν φθορεὺς καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖν εἴρηται.

hōs gar anōterō ōnomaze christous hēgoumenous tous archiereis legōn ‟heōs christou hēgoumenou, ” ton auton tropon meta ekeinous kai tēn ekeinōn katapausin ouk allos hēgoumenos erchomenos ē ho dēlōtheis ex allophylou genous kai hoi loi- poi hosoi kathexēs metʼ ekeinous hēgēsanto tou ethnous, syn hois kai methʼ hōn, hōsperei synergois chrōmenos, ho misokalos kai tōn agathōn phthoreus kai tēn polin kai to hagion diaphtherein eirētai.

For just as above he named the high priests “anointed rulers,” saying “until an anointed ruler,” in the same way, after them and their ending, the ruler who is coming is none other than the one of foreign race already indicated and all the rest who governed the nation in order after them. Together with them and through them, using them as fellow-workers, the hater of good and destroyer of good things is said to destroy the city and the sanctuary.

Dan 9:25–26 (allusion, high confidence)

Notes and citation

Summary: The coming ruler is Herod and his successors, through whom the devil destroyed the city and sanctuary.

“The hater of good” is a common patristic name for the devil.

Cite (SBL): Eusebius, Dem. ev. 8.2.102 (Dindorf 3:539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-102). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-102) · Report an error

8.2.103Dindorf 3:539

καὶ γὰρ διέφθειρεν ἀληθῶς ἅπαν τὸ ἔθνος, τοτὲ μὲν τὴν τῆς ἱερωσύνης τάξιν εἰς παρανομίαν ἄγων, τοτὲ δὲ τὸν πάντα λαὸν διαστρέφων, καὶ τὴν πόλιν (οὕτω τῶν πολιτῶν μεταφορικῶς ὠνομασμένων) εἰς ἀσέβειαν ἐκκαλούμενος. συνᾴδει δὲ ἡμῶν τῇ ἀποδόσει καὶ ὁ Ἀκύ- λᾶς τοῦτον ἑρμηνεύσας τὸν τρόπον‘ καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖ λαὸς ἡγουμένου ἐρχομένου.·

kai gar diephtheiren alēthōs hapan to ethnos, tote men tēn tēs hierōsynēs taxin eis paranomian agōn, tote de ton panta laon diastrephōn, kai tēn polin (houtō tōn politōn metaphorikōs ōnomasmenōn) eis asebeian ekkaloumenos. synądei de hēmōn tę̄ apodosei kai ho Aky- las touton hermēneusas ton tropon‘ kai tēn polin kai to hagion diaphtherei laos hēgoumenou erchomenou.;

And he truly did destroy the whole nation, at one time leading the order of the priesthood into lawlessness, at another perverting the whole people and calling the city (the citizens being so named by metaphor) to impiety. Aquila too agrees with our explanation, translating in this way: “And a people of a coming ruler will destroy the city and the sanctuary.”

Dan 9:26 (quotation, high confidence)

Notes and citation

Summary: The whole nation was corrupted, and Aquila’s version, “a people of a coming ruler,” agrees.

Cite (SBL): Eusebius, Dem. ev. 8.2.103 (Dindorf 3:539; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-demonstratio/8-2-33/#p-8-2-103). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-eusebius-demonstratio-8-2-103) · Report an error