Prophetic Extracts 3.24–3.38
Greek text: Gaisford (Oxford 1842) (Greek text: Thomas Gaisford, Eusebii Eclogae Propheticae (1842), 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).
Chapter 3
3.24Gaisford
Χαῖρε...... θύγατερ Σιὼν, κήρυσσε θύγατερ Ἱερουσαλήμ· ἰδοὺ, ὁ βα...... ἔρχεταί σοι δίκαιος καὶ σώζων, αὐτὸς πραῢς καὶ ἐπί....... ὑποζύγιον καὶ πῶλον νέον. Καὶ ἐξολοθρεύσει ἅρματα ἐξ Ἐφραὶμ, καὶ ἵππον ἐξ Ἱερουσαλὴμ, καὶ ἐξολοθρεύσεται τόξον πολεμικὸν, καὶ πλῆθος καὶ εἰρήνη ἐξ ἐθνῶν, καὶ κατάρξει ἀπὸ θαλάσσης, καὶ ποταμῶν διʼ ἐκβολὰς γῆς. Θυγάτηρ Σιὼν, ᾖ προστάσσει χαίρειν ὁ λόγος, πᾶσα ἡ τῆς νοητῆς καὶ ἐπουρανίου Σιὼν οἰ κατατυγχάνει ψυχή· ἢ (ἡ) καὶ ἐπὶ γῆς διὰ Χριστοῦ συστᾶσα ἐξ ἐθνῶν ἐκκλησία[ς]· ὁμοίως δʼ αὗ πάλιν θυγάτηρ Ἱερουσαλὴμ, ἡ συγγένειαν φέρουσα τῆς ἐπουρανίου Ἱερουσαλήμ· οἷα τις ἦν ἡ Παύλου λέγοντος, ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἔστιν μητὴρ ἡμῶν. Ταῖς δὴ οὖν τοιαύταις ψυχαῖς ὁ λόγος (ἐπι)δημήσειν τὸν Χριστὸν τοῦ Θεοῦ προανακηρύττει ἐπιβεβηκότα ὑποζυγίῳ καὶ πώλῳ νέῳ· οὕτω τῆς ἀνθρωπείας φύσεως, ἣν ἐπιδημήσας (ἀνεί) ληφεν, νοουμένης· μεθʼ ἧς ἐξωλόθρευσε πᾶσαν πολεμικὴν δύναμιν ἀπὸ πάσης ἐκκλησιαστικῆς καὶ φέρειν καρποὺς ἁγίους δυναμένης ψυχῆς, τοῦ Ἐφραὶμ εἰς καρποφορίαν μεταλαμβανομένου, καὶ εἰς ὅρασιν εἰρήνης κατὰ τὴν Ἑλλάδα γλῶτταν τῆς Ἱερουσαλήμ· καὶ δὴ ἐξολοθρεύσας τοὺς πρότερον τῆς ἀνθρωπότητος ἐπικρατούσας δαίμονας πονηροὺς, ἐξ ἀπάντων τῶν πάλαι τούτοις ὑποχειρίων ἐθνῶν μυρίους ὅσους ὑπὸ τὸν εὐσεβῆ τῆς διδασκαλίας αὐτοῦ ζυγὸν ὑπηγάγετο. Ταῦτα μὲν κατὰ διάνοιαν· καὶ ῥητῶς δὲ ὁ Χριστὸς ἐνανθρωπήσας καὶ σωματικῶς τὰς περὶ αὐτοῦ προφητείας ἐπιτελῶν, καὶ ταύτῃ πέρας ἐπιτέθεικεν, ὅτε κατὰ τὸν εὐαγγελιστὴν εἶπεν τοῖς ἑαυτοῦ μαθηταῖς, πορευθέντες εἰς τὴν ἀπέναντι κώμην εὐρήσετε ὄνον καὶ πῶλον δεδεμένην· λύσαντες οὐν αὐτὴν ἀγάγετε· καὶ ἐάν τις ὑμῖν εἴπῃ τι ποιεῖτε, ἐρεῖτε, ὁ κύριος ἀπὸ (αὐτῶν) χρείαν ἔχει· καὶ ἀπελθόντες ἐκεῖνοι ἐποίησαν καθὼς προσέταξεν αὐτοῖς. Τούτων δʼ οὕτως ἐχόντων, παραθετέον τὰ ῥήτα τοῖς μόνως σωματικῶς καὶ Ἰουδαϊκῶς τὰ προκείμενα ἐπὶ τῇ τοῦ Χριστοῦ παρουσίᾳ γενήσεσθαι φανταζομένοις· δεικτέον τε αὐτὸ δὲ ὅπως ἐπὶ τῇ τοῦ Σωτῆρος ἡμῶν παρούσιᾳ καὶ σωματικῶς μετὰ τῶν ἄλλων καὶ ἡ φάσκουσα προφητεία, καὶ ἐξολοθρεύσει ἅρματα ἐξ Ἐφραὶμ καὶ ἵππον ἐξ Ἱερουσαλήμ. Ἡ γοῦν τοῦ Χριστοῦ θεία καὶ οὐράνιος δύναμις ἀπορρήτῳ ἐνεργείᾳ μετὰ τὴν.... τούτου ἐπιβουλήν· αὐτήν τε τὴν Ἱερουσαλὴμ σὺν καὶ τῇ προγ........ ἐν αἷς τῇ τυγχανούσῃ πολεμικῇ δυνάμει ἐξωλόθρεύσε· τότ...... λαὸν τὸν ἐν αὐτῇ Ἐφραὶμ πολλάκις ὠνομασμένον................. ἐντολήν· πληθύνοντα ἵππον ἐν τῇ Ἱερουσαλὴμ καὶ ἁρματ........ τικῶς διὰ τὰς ἐν τοῖς πολέμοις παρατάξεις τ...... κατ.......... γενομένους ἵππους· κτήνεσιν τοῖς ἀνοήτοις παρʼ ὁμοια......... οὓς ἐναργῶς πάντας ἡ παρουσία τοῦ Σωτῆρος ἡμῶν ἐξωλόθρευσ.... γοῦν τὴν σωτήριον παρουσίαν ἐξολοθρευθέντων ἐκείνων..... τυχὸν πλῆθος ἐξ ἁπάντων τῶν ἐθνῶν τὴν ἐν ταῖς ψυχαῖς........ κατεδέξαντο· τοῦ Θεοῦ κατάρξαντος καὶ κατακρατήσεως.... ἀγγελικοῦ ῥητοῦ τῆς οἰκουμένης ἁπάσης κατὰ τὴν...... ην τοῦ θείου λόγου προφητείαν.
Chaire...... thygater Siōn, kērysse thygater Hierousalēm; idou, ho ba...... erchetai soi dikaios kai sōzōn, autos praÿs kai epi....... hypozygion kai pōlon neon. Kai exolothreusei harmata ex Ephraim, kai hippon ex Hierousalēm, kai exolothreusetai toxon polemikon, kai plēthos kai eirēnē ex ethnōn, kai katarxei apo thalassēs, kai potamōn diʼ ekbolas gēs. Thygatēr Siōn, ę̄ prostassei chairein ho logos, pasa hē tēs noētēs kai epouraniou Siōn oi katatynchanei psychē; ē (hē) kai epi gēs dia Christou systasa ex ethnōn ekklēsia[s]; homoiōs dʼ hau palin thygatēr Hierousalēm, hē syngeneian pherousa tēs epouraniou Hierousalēm; hoia tis ēn hē Paulou legontos, hē de anō Hierousalēm eleuthera estin, hētis estin mētēr hēmōn. Tais dē oun toiautais psychais ho logos (epi)dēmēsein ton Christon tou Theou proanakēryttei epibebēkota hypozygiǭ kai pōlǭ neǭ; houtō tēs anthrōpeias physeōs, hēn epidēmēsas (anei) lēphen, nooumenēs; methʼ hēs exōlothreuse pasan polemikēn dynamin apo pasēs ekklēsiastikēs kai pherein karpous hagious dynamenēs psychēs, tou Ephraim eis karpophorian metalambanomenou, kai eis horasin eirēnēs kata tēn Hellada glōttan tēs Hierousalēm; kai dē exolothreusas tous proteron tēs anthrōpotētos epikratousas daimonas ponērous, ex apantōn tōn palai toutois hypocheiriōn ethnōn myrious hosous hypo ton eusebē tēs didaskalias autou zygon hypēgageto. Tauta men kata dianoian; kai rhētōs de ho Christos enanthrōpēsas kai sōmatikōs tas peri autou prophēteias epitelōn, kai tautę̄ peras epitetheiken, hote kata ton euangelistēn eipen tois heautou mathētais, poreuthentes eis tēn apenanti kōmēn eurēsete onon kai pōlon dedemenēn; lysantes oun autēn agagete; kai ean tis hymin eipę̄ ti poieite, ereite, ho kyrios apo (autōn) chreian echei; kai apelthontes ekeinoi epoiēsan kathōs prosetaxen autois. Toutōn dʼ houtōs echontōn, paratheteon ta rhēta tois monōs sōmatikōs kai Ioudaïkōs ta prokeimena epi tę̄ tou Christou parousią genēsesthai phantazomenois; deikteon te auto de hopōs epi tę̄ tou Sōtēros hēmōn parousią kai sōmatikōs meta tōn allōn kai hē phaskousa prophēteia, kai exolothreusei harmata ex Ephraim kai hippon ex Hierousalēm. Hē goun tou Christou theia kai ouranios dynamis aporrētǭ energeią meta tēn.... toutou epiboulēn; autēn te tēn Hierousalēm syn kai tę̄ prog........ en hais tę̄ tynchanousę̄ polemikę̄ dynamei exōlothreuse; tot...... laon ton en autę̄ Ephraim pollakis ōnomasmenon................. entolēn; plēthynonta hippon en tę̄ Hierousalēm kai harmat........ tikōs dia tas en tois polemois parataxeis t...... kat.......... genomenous hippous; ktēnesin tois anoētois parʼ homoia......... hous enargōs pantas hē parousia tou Sōtēros hēmōn exōlothreus.... goun tēn sōtērion parousian exolothreuthentōn ekeinōn..... tychon plēthos ex hapantōn tōn ethnōn tēn en tais psychais........ katedexanto; tou Theou katarxantos kai katakratēseōs.... angelikou rhētou tēs oikoumenēs hapasēs kata tēn...... ēn tou theiou logou prophēteian.
“Rejoice … daughter of Zion; proclaim, daughter of Jerusalem; behold, your king … comes to you, righteous and saving; he is meek and mounted … on a beast of burden and a young colt. And he will destroy chariots out of Ephraim and the horse out of Jerusalem, and the bow of war shall be destroyed; and a multitude and peace from the nations; and he shall rule from sea, and from the rivers to the outlets of the land.” The daughter of Zion whom the word bids rejoice is every soul that dwells in the spiritual and heavenly Zion, or the church from the nations formed on earth too through Christ. Likewise again the daughter of Jerusalem is the one that bears kinship with the heavenly Jerusalem, such as Paul's was when he said, “But the Jerusalem above is free, and she is our mother.” To such souls the word proclaims beforehand that the Christ of God will (come to dwell), mounted on a beast of burden and a young colt, the human nature that he (took up) at his coming being so understood. With it he destroyed every warlike power from every soul of the church that is able to bear holy fruit, Ephraim being taken to mean fruitfulness, and Jerusalem, in the Greek tongue, vision of peace. Having destroyed the evil demons who formerly ruled humankind, he brought countless people out of all the nations long subject to them under the reverent yoke of his teaching. So much in the spiritual sense. But literally too, when Christ became man and fulfilled bodily the prophecies about him, he brought this one also to fulfilment, when, according to the evangelist, he said to his disciples, “Go into the village opposite and you will find a donkey tied, and a colt; untie them and bring them; and if anyone says anything to you, say, ‘The Lord has need of them’”; and they went and did as he commanded them. This being so, the texts should be set against those who imagine that the things set out will happen at Christ's coming only bodily and in a Jewish manner. And it should be shown how at our Saviour's coming, bodily as well, together with the others, the prophecy was fulfilled that says, “And he will destroy chariots out of Ephraim and the horse out of Jerusalem.” For the divine and heavenly power of Christ, by an ineffable working, after the … plot against him, destroyed Jerusalem itself with the … in which, with the warlike power that it had; then … the people in it, often named Ephraim, … commandment, multiplying horses in Jerusalem and chariots …, figuratively, because of the battle lines in wars …, the horses that became …, compared with the senseless cattle …; all of whom the coming of our Saviour plainly destroyed. … after the saving coming, those having been destroyed, … a multitude from all the nations received the … in their souls, God ruling and holding sway … of the whole inhabited world according to the … prophecy of the divine word.
Textual problem in this passage: see the notes.
Zech 9:9 (quotation, high confidence) · Zech 9:10 (quotation, high confidence) · Gal 4:26 (quotation, high confidence) · Heb 12:22 (allusion, medium confidence) · Matt 21:2 (quotation, high confidence) · Matt 21:3 (quotation, high confidence) · Matt 21:6 (quotation, high confidence) · Mark 11:2 (allusion, medium confidence) · Ps 49:12 (48:13 LXX) (allusion, medium confidence) · Deut 17:16 (allusion, low confidence)
Notes and citation
Summary: Eusebius reads Zechariah's meek king on a colt both spiritually, as Christ coming to faithful souls, and literally, as the entry into Jerusalem, and sees the destruction of chariots in the fall of Jerusalem; the end is damaged.
- Quotation from Zech 9:9–10 (Septuagint); Gal 4:26; Matt 21:2–3, 6 (Mark 11:2–6); Ps 49:12, 20 (48:13, 21 LXX); Deut 17:16. “Fruitfulness” for Ephraim and “vision of peace” for Jerusalem are traditional name-interpretations. The manuscript is damaged; gaps are shown as “…”. The editor's supplements (ἡ, ἐπιδημήσειν, ἀνείληφεν, αὐτῶν) are translated; his square brackets in ἐκκλησία[ς] mark a letter deleted. The account of Jerusalem's destruction is the author's own interpretation.
Topics: Christology, Prophecy and fulfilment
Cite (SBL): Eusebius, Ecl. proph. 3.24 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-24
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.25Gaisford
Καὶ κατισχύσω αὐτοὺς ἐν Κυρίῳ Θεῷ αὐτῶν, καὶ ἐν τῷ ὀνόματι........ καυχήσονται, λέγει Κύριος. Πάλιν Κύριος ὁ τοῦ Θεοῦ Λόγος κατισχύ(σειν ὑπι)σχνεῖται τοὺς ἀξίους ἐν Κυρίῳ Θεῷ αὐτῶν, τὸν Θεὸν καὶ Πατέρα ἑαυτοῦ δηλῶν. Διὸ ἐν τοῖς περὶ Πατρὸς καὶ Υἱοῦ καὶ τοῦτο σεσημειώσθω τὸ ῥητόν.
Kai katischysō autous en Kyriǭ Theǭ autōn, kai en tǭ onomati........ kauchēsontai, legei Kyrios. Palin Kyrios ho tou Theou Logos katischy(sein hypi)schneitai tous axious en Kyriǭ Theǭ autōn, ton Theon kai Patera heautou dēlōn. Dio en tois peri Patros kai Huiou kai touto sesēmeiōsthō to rhēton.
“And I will strengthen them in the Lord their God, and in the name … they shall boast, says the Lord.” Again the Lord, the Word of God, (promises to strengthen) the worthy in the Lord their God, meaning his own God and Father. So let this text too be noted among those concerning Father and Son.
Textual problem in this passage: see the notes.
Zech 10:12 (quotation, high confidence)
Notes and citation
Summary: Eusebius notes Zechariah's “I will strengthen them in the Lord their God” as the Word speaking of the Father.
- Quotation from Zech 10:12 (Septuagint). A gap is shown as “…”; the editor's supplement (σειν ὑπι) is translated.
Topics: Christology, Trinity
Cite (SBL): Eusebius, Ecl. proph. 3.25 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-25
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.26Gaisford
Καὶ γνώσονται οἱ Χαναναῖοι τὰ πρόβατα τὰ φυλασσόμενά μοι, διότι λόγος Κυρίου ἐστίν. Καὶ ἐρῶ πρὸς αὐτοὺς, Εἰ καλὸν ἐνώπιον ὑμῶν ἐστὶν, δότε τὸν μισθόν μου, ἢ ἀπείπασθε· καὶ ἔστησαν τὸν μισθόν μου τριάκοντα, ἀργυρίους· καὶ ἐνέβαλον αὐτοὺς εἰς τὸν οἶκον Κυρίου εἰς τὸ χωνευτήριον, Καὶ ἀπέρριψα τὴν ῥάβδον τὴν δευτέραν.......... τοῦ διασκεδάσαι τὴν διαθήκην ἀναμέσον Ἰούδα, καὶ ἀναμέσον Ἰσραήλ. Καὶ τί γὰρ οὐχὶ τῶν ἐπὶ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ συν... των προέγνωστό τε καὶ προείρητο τοῖς ἱεροῖς τοῦ Θεοῦ προφηταῖς.......... γὰρ ἐκ παρθένου γένεσις αὐτοῦ καὶ ὁ τῆς γενέσεως................ λῆ καὶ ἡ ῥίζα ἐξ ἧς τὸ κατὰ σάρκα γεγέννηται· τά τε........... αὐτῷ ἐπιδημήσαντι παράδοξα διὰ τῶν ἀνέκαθεν προφητῶν.... τῆς ὑπὸ τοῦ θείου Πνεύματος ἠξιώθη γραφῆς· ἐπὶ πᾶσι δὲ καὶ τὸν θάνατον καὶ τὸ τούτου εἶδος προεδήλωσαν, οὐ παραλιπόντε...... οὐδʼ ἃς ὑπέμεινε μάστιγας καὶ ἐμπτυσμοὺς ῥαπίσματά τε καὶ ὕβρεις· ἀλλὰ τὸν προδώσαντα αὐτὸν τοῖς ἐπιβουλεύουσιν ἐν αὐτῶν (ἕνα τῶν) μαθητῶν μηνύσαντες· ὀνομαστὶ γοῦν αὐτὸν ἐστηλίτευσε διὰ Ἱερεμίου τὸ θεῖον Πνεῦμα φῆσαν, ἁμαρτία Ἰούδα γέγραπται ἐν γραφείῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνω. Ταῦτα δʼ ἐν αὐτῷ τῷ Ἑβραικῷ καὶ τοῖς λοιποῖς εὕροις ἂν παρὰ τοὺς οʼ ἑρμηνευτάς· καὶ ἐν Ψαλμοῖς δὲ διαφόροις μάθοις ἂν τὰ κατʼ αὐτὸν δηλούμενα· καὶ νῦν δʼ οὐδὲν ἧττον διὰ τῆς προκειμένης λέξεως σαφῶς καὶ τὸν ἀριθμὸν τοῦ ἀργυρίου, ὅπερ λαβὸν ὁ Ἰούδας προύδωκε τοῖς ἐπιβουλεύουσι τὸν διδάσκαλον, ἡ θεία προθε(σπίζει) γραφή. Λέγοιτο δʼ ἂν τὰ προκείμενα ἐκ προσώπου τοῦ Χριστοῦ, ὥσπερ τοὺς ἐπιβουλεύσαντας αὐτῷ, οὓς ἑτέρωθι μὲν ἄρχοντας Σοδόμων καὶ λαὸν Γομόρρας ὁ τῆς προφητείας ἀποκαλεῖ λόγος, ἐπὶ τοῦ παρόντος δὲ Χαναναίους διὰ τὴν πρὸς τοὺς Χαναναίους ἐξομοίωσιν αὐτοὺς ὀνομάζει. Φήσασα γʼ οὖν ἡ προφητεία τὸ, καὶ γνώσονται οἱ Χαναναῖοι, ἐπιφέρει, διδάσκουσα ἡμᾶς τίνας βούλεται σημαίνειν, καὶ φησίν· τὰ πρόβατα τὰ φυλασσόμενά μοι. Τίνα δὲ ἦν ταῦτα τὰ πρόβατα, τὰ πρότερον τῷ κυρίῳ φυλασσόμενα, ἢ ὁ ἐκ περιτομῆς λαός; οὓς νῦν Χαναναίους ὀνομάσας ὁ λόγος, ὡς ἐκ προσώπου τοῦ Χριστοῦ ἐπάγει λέγων, καὶ ἐρῶ πρὸς αὐτοὺς τὰ ἀναγεγραμμένα, ἃ καὶ λέγοι ἂν πρὸς τοὺς ἐπιβουλεύσαντας αὐτῷ, ὑπὲρ ὧν αὐτοὺς εὐεργέτησε τοὺς μισθοὺς ὥσπερ αἰτῶν αὐτοὺς, τοῦτʼ ἔστι τὴν εἰς αὐτὸν πίστιν καὶ τὸν ταύτῃ κατάλληλον βίον· οὕτως γὰρ ἀκούω τοῦ, δότε τὸν μισθόν μου· οἱ δὲ, κατὰ τὸ ἑτέρωθι περὶ αὐτῶν εἰρημένον ὑπʼ αὐτοῦ, (Ἀντὶ τῷ ἀγαπᾶν με, ἐνδιέβαλλόν με, ἐγὼ δὲ προσηυχόμην· καὶ ἔθεντο κατʼ ἐμοῦ κακὰ ἀντὶ ἀγαθῶν, καὶ μῖσος ἀντὶ τῆς ἀγαπήσεώς μου·) τριάκοντα ἀργυρίους στήσαντες παρέσχον τῷ προδότῃ, ὡσπερεὶ τοσούτου αὐτὸν τῇ ἀσεβεστάτῃ αὐτῶν κρίσει τιμώμενοι. Ἀλλʼ ἐπεὶ τὸ ἑκάστου ἔργον ὁποῖόν ἐστι τὸ πῦρ δοκιμάσει, τούτου χάριν καθεῖναι αὐτοὺς εἰς τὸ χώνευτήριον, τοῦτʼ ἔστιν εἰς τὸ τῆς κρίσεως καὶ τὸ τῆς κολάσεως πῦρ, ὁ Κύριος προστάσσει· τίνας δὲ αὐτοὺς ἢ τοὺς ἐπιβουλεύσαντας αὐτῷ; Καὶ σκέψαι δὲ, φησὶν, εἰ δόκιμόν ἐστιν, δῆλον δʼ ὅτι τὸ κατʼ αὐτοῦ δρασθὲν αὐτοῖς· λέγει δὲ αὐτοὺς ἐν τῷ πυρὶ δοκιμασθήσεσθαι, ὃν τρόπον καὶ αὐτὸς ὁ Κύριος διὰ τῆς εἰς σάρκα ἐπιδημίας καὶ τοῦ πάθους ἐδοκιμάσθη ὑπὲρ αὐτῶν· καὶ γὰρ δὴ προηγουμένως ἐνηνθρώπησε, καὶ πέπονθεν ὑπὲρ σωτηρίας τῶν ἀπολωλότων προβάτων οἴκου Ἰσραήλ. Τούτοις ἑξῆς καὶ τὴν μετὰ τὸ πάθος τοῦ Σωτῆρος ἡμῶν ἀποβολὴν αὐτῶν σημαίνων ὁ λόγος φησὶν, καὶ ἀπέρριψα τὴν ῥάβδον τὴν δευτέραν. Τὶς δὲ ἐστὶν αὕτη διδάσκων ἐπιφέρει τὸ σχοίνισμα, περὶ οὗ εἴρηται, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. Σαφέστερον γʼ οὖν τοῦτο παρίστησιν ἐπιλέγων τοῦ διασκεδάσαι τὴν προτέραν διαθηκὴν τοῦ Θεοῦ, τὴν ἀναμέσον Ἰούδα καὶ ἀναμέσον Ἰσραήλ· καὶ σαφῶς δείκνυται ἀπὸ τῶν τοῦ Σωτῆρος ἡμῶν χρόνων περιηρημένα τῆς λατρείας ἁπάσης τῆς κατὰ τὸν νόμον ἐξ ἐκείνου καὶ εἰς δεῦρο καθαιρεθείσης.
Kai gnōsontai hoi Chananaioi ta probata ta phylassomena moi, dioti logos Kyriou estin. Kai erō pros autous, Ei kalon enōpion hymōn estin, dote ton misthon mou, ē apeipasthe; kai estēsan ton misthon mou triakonta, argyrious; kai enebalon autous eis ton oikon Kyriou eis to chōneutērion, Kai aperripsa tēn rhabdon tēn deuteran.......... tou diaskedasai tēn diathēkēn anameson Iouda, kai anameson Israēl. Kai ti gar ouchi tōn epi tou Kyriou kai Sōtēros hēmōn Iēsou Christou syn... tōn proegnōsto te kai proeirēto tois hierois tou Theou prophētais.......... gar ek parthenou genesis autou kai ho tēs geneseōs................ lē kai hē rhiza ex hēs to kata sarka gegennētai; ta te........... autǭ epidēmēsanti paradoxa dia tōn anekathen prophētōn.... tēs hypo tou theiou Pneumatos ēxiōthē graphēs; epi pasi de kai ton thanaton kai to toutou eidos proedēlōsan, ou paraliponte...... oudʼ has hypemeine mastigas kai emptysmous rhapismata te kai hybreis; alla ton prodōsanta auton tois epibouleuousin en autōn (hena tōn) mathētōn mēnysantes; onomasti goun auton estēliteuse dia Hieremiou to theion Pneuma phēsan, hamartia Iouda gegraptai en grapheiǭ sidērǭ, en onychi adamantinō. Tauta dʼ en autǭ tǭ Hebraikǭ kai tois loipois heurois an para tous oʼ hermēneutas; kai en Psalmois de diaphorois mathois an ta katʼ auton dēloumena; kai nyn dʼ ouden hētton dia tēs prokeimenēs lexeōs saphōs kai ton arithmon tou argyriou, hoper labon ho Ioudas proudōke tois epibouleuousi ton didaskalon, hē theia prothe(spizei) graphē. Legoito dʼ an ta prokeimena ek prosōpou tou Christou, hōsper tous epibouleusantas autǭ, hous heterōthi men archontas Sodomōn kai laon Gomorras ho tēs prophēteias apokalei logos, epi tou parontos de Chananaious dia tēn pros tous Chananaious exomoiōsin autous onomazei. Phēsasa gʼ oun hē prophēteia to, kai gnōsontai hoi Chananaioi, epipherei, didaskousa hēmas tinas bouletai sēmainein, kai phēsin; ta probata ta phylassomena moi. Tina de ēn tauta ta probata, ta proteron tǭ kyriǭ phylassomena, ē ho ek peritomēs laos? hous nyn Chananaious onomasas ho logos, hōs ek prosōpou tou Christou epagei legōn, kai erō pros autous ta anagegrammena, ha kai legoi an pros tous epibouleusantas autǭ, hyper hōn autous euergetēse tous misthous hōsper aitōn autous, toutʼ esti tēn eis auton pistin kai ton tautę̄ katallēlon bion; houtōs gar akouō tou, dote ton misthon mou; hoi de, kata to heterōthi peri autōn eirēmenon hypʼ autou, (Anti tǭ agapan me, endieballon me, egō de prosēuchomēn; kai ethento katʼ emou kaka anti agathōn, kai misos anti tēs agapēseōs mou;) triakonta argyrious stēsantes pareschon tǭ prodotę̄, hōsperei tosoutou auton tę̄ asebestatę̄ autōn krisei timōmenoi. Allʼ epei to hekastou ergon hopoion esti to pyr dokimasei, toutou charin katheinai autous eis to chōneutērion, toutʼ estin eis to tēs kriseōs kai to tēs kolaseōs pyr, ho Kyrios prostassei; tinas de autous ē tous epibouleusantas autǭ? Kai skepsai de, phēsin, ei dokimon estin, dēlon dʼ hoti to katʼ autou drasthen autois; legei de autous en tǭ pyri dokimasthēsesthai, hon tropon kai autos ho Kyrios dia tēs eis sarka epidēmias kai tou pathous edokimasthē hyper autōn; kai gar dē proēgoumenōs enēnthrōpēse, kai peponthen hyper sōtērias tōn apolōlotōn probatōn oikou Israēl. Toutois hexēs kai tēn meta to pathos tou Sōtēros hēmōn apobolēn autōn sēmainōn ho logos phēsin, kai aperripsa tēn rhabdon tēn deuteran. Tis de estin hautē didaskōn epipherei to schoinisma, peri hou eirētai, schoinisma klēronomias autou Israēl. Saphesteron gʼ oun touto paristēsin epilegōn tou diaskedasai tēn proteran diathēkēn tou Theou, tēn anameson Iouda kai anameson Israēl; kai saphōs deiknytai apo tōn tou Sōtēros hēmōn chronōn periērēmena tēs latreias hapasēs tēs kata ton nomon ex ekeinou kai eis deuro kathairetheisēs.
“And the Canaanites will know the sheep kept for me, that it is the word of the Lord. And I will say to them, ‘If it is good in your sight, give me my wages, or refuse’; and they weighed out my wages, thirty pieces of silver. And I cast them into the house of the Lord, into the furnace. And I cast away the second staff, … to break up the covenant between Judah and Israel.” For what was there among the things concerning our Lord and Saviour Jesus Christ … that was not foreknown and foretold to the holy prophets of God? … his birth from a virgin and the … of his birth … and the root from which he was born according to the flesh; and the … wonders at his coming were deemed worthy of the writing of the divine Spirit through the prophets of old; and on top of all they made known beforehand his death and its manner, not leaving out … nor the scourgings and spittings, the blows and insults that he endured, but indicating the one who betrayed him to those who plotted against him, (one of the) disciples. Indeed the divine Spirit pilloried him by name through Jeremiah, saying, “The sin of Judah is written with an iron pen, with a point of adamant.” These words you would find in the Hebrew itself and in the other translators besides the Seventy; and in various Psalms you could learn what is shown about him. And now no less, through the passage before us, the divine Scripture clearly (foretells) the number of pieces of silver that Judas took when he betrayed his teacher to those who plotted against him. What is set out might be said in the person of Christ, as of those who plotted against him, whom elsewhere the word of prophecy calls “rulers of Sodom” and “people of Gomorrah,” and here names Canaanites because of their likeness to the Canaanites. For after saying, “And the Canaanites will know,” the prophecy adds, teaching us whom it means, “the sheep kept for me.” And what were these sheep, formerly kept for the Lord, but the people of the circumcision? Having now named them Canaanites, the word adds, as in the person of Christ, “And I will say to them” what is recorded, which he might say to those who plotted against him, as if asking them for wages for the benefits he had done them, that is, faith in him and a life corresponding to it; for so I understand “Give me my wages.” But they, according to what he said elsewhere about them (“In return for my love they slandered me, but I prayed; and they repaid me evil for good, and hatred for my love”), weighed out thirty pieces of silver and gave them to the traitor, as if valuing him at so much in their most impious judgment. But since “the fire will test what sort of work each one's is,” for this reason the Lord commands that they be put into the furnace, that is, into the fire of judgment and punishment. And whom but those who plotted against him? “And consider,” he says, “whether it is tested,” clearly what they did against him; and he says that they will be tested in the fire, in the way that the Lord himself was tested for them by his sojourn in the flesh and his passion; for he became man and suffered primarily for the salvation of the lost sheep of the house of Israel. After this, signifying also their casting off after our Saviour's passion, the word says, “And I cast away the second staff.” What this is, it teaches by adding “the measuring-cord,” concerning which it is said, “Israel the measured lot of his inheritance.” It shows this more clearly by adding, “to break up” the former covenant of God, “between Judah and Israel.” And it is clearly shown that from the times of our Saviour these things have been taken away, the whole worship according to the law having been destroyed from then until now.
Textual problem in this passage: see the notes.
Zech 11:11 (quotation, high confidence) · Zech 11:12 (quotation, high confidence) · Zech 11:13 (quotation, high confidence) · Zech 11:14 (quotation, high confidence) · Isa 7:14 (allusion, low confidence) · Isa 11:1 (allusion, low confidence) · Isa 50:6 (allusion, medium confidence) · Jer 17:1 (quotation, high confidence) · Matt 26:15 (allusion, high confidence) · Matt 27:9 (allusion, high confidence) · Isa 1:10 (quotation, high confidence) · Ps 109:4 (108:4 LXX) (quotation, high confidence) · Ps 109:5 (108:5 LXX) (quotation, high confidence) · 1 Cor 3:13 (quotation, high confidence) · Matt 15:24 (quotation, high confidence) · Deut 32:9 (quotation, high confidence)
Notes and citation
Summary: Eusebius applies Zechariah's thirty pieces of silver to Judas's betrayal and reads the broken staff as the end of the old covenant and its worship.
- Quotation from Zech 11:11–14 (Septuagint). The digital text's quotation lacks the Septuagint's words of 11:13a (“Cast them into the furnace, and see whether it is tested, as I was tested for them”), which Eusebius's commentary presupposes; they are not supplied here. Also Jer 17:1 (absent from the Septuagint; Eusebius notes that it is in the Hebrew and the other translators); Isa 1:10; Ps 109:4–5 (108:4–5 LXX); 1 Cor 3:13; Matt 15:24; Deut 32:9; Matt 26:15; 27:9–10; Isa 50:6. The manuscript is damaged in places; gaps are shown as “…”, and the editor's supplements (ἕνα τῶν, προθεσπίζει) are translated. Eusebius's statements about the people of the circumcision are his own and are translated as written.
Notes on the original text
- Digital text corrected (leaked editorial Scripture reference removed; misprint (μ for κ) in the digital text): μόρραςEs. 1, 10. → μόρρας; Εἰ μαλὸν → Εἰ καλὸν.
Topics: Christology, Passion and death of Christ, The church and Israel
Cite (SBL): Eusebius, Ecl. proph. 3.26 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-26
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.27Gaisford
Ῥομφαία ἐξεγέρθητι ἐπὶ τὸν ποιμένα μου, καὶ ἐπὶ ἄνδρα πολίτην αὐτοῦ, λέγει Κύριος παντοκράτωρ, πάταξον τὸν ποιμένα, καὶ διασκορπισθήτωσαν τὰ πρόβατα· καὶ ἐπιστρέψω τὴν χεῖρά μου ἐπὶ τοὺς ποιμένας. Ἐπείπερ ὁ εὐαγγελιστὴς τὸ, Πάταξον τὸν ποιμένα, καὶ διασκορπισθήσεται τὰ προβάτα τῆς ποίμνης, ἐντεῦθεν λαβὼν κατὰ τὸν σωτηρίου πάθους καιρὸν πέρας εἰληφέναι ἐδίδαξεν, ὅτε καταλείψαντες αὐτὸν οἱ μαθηταὶ διεσκορπίσθησαν· τούτου δὴ χάριν καὶ ἡμεῖς ἐσημειωσάμεθα τὸ ῥητὸν, ὃ καὶ πολλῆς δεόμενον ἐξετάσεως εἰς ἐπιτήδειον ἀναθησόμεθα καιρόν.
Rhomphaia exegerthēti epi ton poimena mou, kai epi andra politēn autou, legei Kyrios pantokratōr, pataxon ton poimena, kai diaskorpisthētōsan ta probata; kai epistrepsō tēn cheira mou epi tous poimenas. Epeiper ho euangelistēs to, Pataxon ton poimena, kai diaskorpisthēsetai ta probata tēs poimnēs, enteuthen labōn kata ton sōtēriou pathous kairon peras eilēphenai edidaxen, hote kataleipsantes auton hoi mathētai dieskorpisthēsan; toutou dē charin kai hēmeis esēmeiōsametha to rhēton, ho kai pollēs deomenon exetaseōs eis epitēdeion anathēsometha kairon.
“Sword, awake against my shepherd, and against the man who is his fellow citizen, says the Lord Almighty; strike the shepherd, and let the sheep be scattered; and I will turn my hand against the shepherds.” Since the evangelist, taking “Strike the shepherd, and the sheep of the flock will be scattered” from here, taught that it reached its fulfilment at the time of the saving passion, when the disciples deserted him and were scattered, for this reason we too have noted the text; since it needs much examination, we shall put it off to a suitable occasion.
Zech 13:7 (quotation, high confidence) · Matt 26:31 (quotation, high confidence) · Matt 26:56 (allusion, high confidence) · Mark 14:27 (allusion, medium confidence)
Notes and citation
Summary: Eusebius notes Zechariah's “strike the shepherd, and the sheep will be scattered,” which the Gospel applies to the disciples' flight at the passion.
- Quotation from Zech 13:7 (Septuagint); Matt 26:31, 56 (Mark 14:27).
Topics: Christology, Passion and death of Christ
Cite (SBL): Eusebius, Ecl. proph. 3.27 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-27
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.28Gaisford
Καὶ ἐξελεύσεται Κύριος, καὶ παρατάξεται ἐν τοῖς ἔθνεσιν ἐκείνοις, καθὼς ἡμέρα πολέμου· καὶ παρέσται Κύριος ὁ Θεός μου, καὶ πάντες οἱ ἅγιοι μετʼ αὐτοῦ. Καὶ ταῦτα ὑπονοοῦντες περὶ τῆς δευτέρας λέγεσθαι τοῦ Χριστοῦ παρουσίας ἐσημειωσάμεθα.
Kai exeleusetai Kyrios, kai parataxetai en tois ethnesin ekeinois, kathōs hēmera polemou; kai parestai Kyrios ho Theos mou, kai pantes hoi hagioi metʼ autou. Kai tauta hyponoountes peri tēs deuteras legesthai tou Christou parousias esēmeiōsametha.
“And the Lord will go forth and fight against those nations, as on a day of war; and the Lord my God will come, and all the holy ones with him.” We have noted this too, supposing it to be said about the second coming of Christ.
Zech 14:3 (quotation, high confidence) · Zech 14:5 (quotation, high confidence) · 1 Thess 3:13 (allusion, low confidence)
Notes and citation
Summary: Eusebius takes Zechariah's coming of the Lord with all his holy ones as Christ's second coming.
- Quotation from Zech 14:3, 5 (Septuagint). A stray “5.” (a leaked verse number) is removed.
Notes on the original text
- Digital text corrected (leaked verse number in the digital text): αὐτοῦ. 5. Καὶ → αὐτοῦ. Καὶ.
Topics: Christology, Eschatology, Second coming of Christ
Cite (SBL): Eusebius, Ecl. proph. 3.28 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-28
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.29Gaisford
Οὐκ ἔστι μου θέλημα ἐν ὑμῖν, λέγει Κύριος παντοκράτωρ, καὶ θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν· Διότι ἀπὸ ἀνατολῶν ἡλίου καὶ ἕως δυσμῶν τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα προσφέρεται τῷ ὀνόματί μου, καὶ θυσία καθαρά· διότι μέγα τὸ ὄνομά μου ἐν τοῖς ἔθνεσι, λέγει Κύριος παντοκράτωρʼ ὑμεῖς δὲ βεβηλοῦτε αὐτό. Ὥσπερ χεὶρ καὶ δεξιὰ καὶ βραχίων καὶ δύναμις τοῦ Θεοῦ τῶν ὅλων ὁ Λόγος αὐτοῦ ἐν ταῖς θείαις ὠνόμασται γραφαῖς, οὕτως ὁ αὐτὸς καὶ ὄνομα χρηματίζει τοῦ Θεοῦ. Τοῦτο οὖν τὸ θεῖον ὄνομα ὡς ἀπʼ ἀνατολῶν ἡλίου καὶ δυσμῶν δεδόξασται ἐν τοῖς ἔθνεσιν, παντί τῳ πρόδηλον ἀπὸ τῶν πανταχόσε χρηματιζόντων κατὰ τὴν τοῦ Χριστοῦ προσηγορίαν· οἳ καὶ ἐν παντὶ τόπῳ πνευματικὸν θυμίαμα καὶ τὴν διʼ εὐχῶν καθαρὰν καὶ ἀναίμακτον καὶ λογικὴν θυσίαν διὰ τοῦ κατʼ ἀλήθειαν ἀρχιερέως προσάγουσι τῷ Θεῷ· τούτων δὲ τοῦτον λατρευόντων τὸν τρόπον, τὰς σωματικὰς τοῦ προτέρου λαοῦ θυσίας ἀποστραφήσεσθαί φησιν ὁ Θεός· καὶ δὴ σαφές πως μετὰ τὴν τοῦ Χριστοῦ παρουσίαν κατʼ ἀμφότερα πέρας εἴληφεν ἡ προφητεία· κατά τε τὴν προτέρου λαοῦ ἀποβολὴν ἅμα τε ἀρθείσης ἐξ αὐτῶν κατὰ τὸν Δανιὴλ θυσίας καὶ σπονδῆς, καὶ κατὰ τὴν τῶν ἐθνῶν ἐπὶ τὸν τῶν ὅλων Θεὸν ἐπιστροφήν.
Ouk esti mou thelēma en hymin, legei Kyrios pantokratōr, kai thysian ou prosdexomai ek tōn cheirōn hymōn; Dioti apo anatolōn hēliou kai heōs dysmōn to onoma mou dedoxastai en tois ethnesi, kai en panti topǭ thymiama prospheretai tǭ onomati mou, kai thysia kathara; dioti mega to onoma mou en tois ethnesi, legei Kyrios pantokratōrʼ hymeis de bebēloute auto. Hōsper cheir kai dexia kai brachiōn kai dynamis tou Theou tōn holōn ho Logos autou en tais theiais ōnomastai graphais, houtōs ho autos kai onoma chrēmatizei tou Theou. Touto oun to theion onoma hōs apʼ anatolōn hēliou kai dysmōn dedoxastai en tois ethnesin, panti tǭ prodēlon apo tōn pantachose chrēmatizontōn kata tēn tou Christou prosēgorian; hoi kai en panti topǭ pneumatikon thymiama kai tēn diʼ euchōn katharan kai anaimakton kai logikēn thysian dia tou katʼ alētheian archiereōs prosagousi tǭ Theǭ; toutōn de touton latreuontōn ton tropon, tas sōmatikas tou proterou laou thysias apostraphēsesthai phēsin ho Theos; kai dē saphes pōs meta tēn tou Christou parousian katʼ amphotera peras eilēphen hē prophēteia; kata te tēn proterou laou apobolēn hama te artheisēs ex autōn kata ton Daniēl thysias kai spondēs, kai kata tēn tōn ethnōn epi ton tōn holōn Theon epistrophēn.
“I have no pleasure in you, says the Lord Almighty, and I will not accept a sacrifice from your hands. For from the risings of the sun to its settings my name has been glorified among the nations, and in every place incense is offered to my name, and a pure sacrifice; for my name is great among the nations, says the Lord Almighty; but you profane it.” Just as the Word of the God of the universe is named in the divine Scriptures his hand and right hand and arm and power, so the same Word is also called the name of God. That this divine name has been glorified among the nations from the risings of the sun to its settings is evident to everyone from those everywhere who are called by the title of Christ; who also in every place offer to God, through the true high priest, spiritual incense and the pure, bloodless, and rational sacrifice through prayers. Since these worship in this way, God says that he will turn away from the bodily sacrifices of the former people. And it is clear how, after Christ's coming, the prophecy has been fulfilled in both respects: in the casting off of the former people, together with the taking away from them, according to Daniel, of sacrifice and libation; and in the turning of the nations to the God of the universe.
Mal 1:10 (quotation, high confidence) · Mal 1:11 (quotation, high confidence) · Mal 1:12 (quotation, medium confidence) · Dan 9:27 (allusion, high confidence) · Heb 4:14 (allusion, medium confidence) · Rom 12:1 (allusion, low confidence)
Notes and citation
Summary: Eusebius reads Malachi's pure sacrifice offered among the nations as the Christian worship of prayer, offered through Christ, replacing the sacrifices of the former people.
- Quotation from Mal 1:10–12 (Septuagint); Dan 9:27; Heb 4:14. The “pure, bloodless, and rational sacrifice through prayers” is Eusebius's description of Christian worship; the statement about the former people is his own and is translated as written.
Topics: Christology, Prayer
Cite (SBL): Eusebius, Ecl. proph. 3.29 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-29
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.30Gaisford
Ἡ διαθήκη ἦν μετʼ αὐτοῦ τῆς ζωῆς καὶ τῆς εἰρήνης, καὶ ἔδωκα αὐτῷ φόβῳ φοβεῖσθαί με, καὶ ἀπὸ προσώπου ὀνόμωτός μου στέλλεσθαι αὐτόν. Νόμος ἀληθείας ἦν ἐν τῷ στόματι αὐτοῦ, καὶ ἀδικία οὐχ εὑρέθη ἐν χείλεσιν αὐτοῦ· ἐν εἰρήνῃ κατευθύνων ἐπορεύθη μετʼ ἐμοῦ, καὶ πολλοὺς ἐπέστρεψεν ἀπὸ ἀδικίας. Ὅτι χείλη ἱερέως φυλάξεται γνῶσιν, καὶ νόμον ἐκζητήσουσιν ἐκ στόματος αὐτοῦ, ὅτι ἄγγελος Κύριου παντοκράτορός ἐστιν. Καὶ ταῦθʼ ἁρμόζειν ὑπολαμβάνοντες ταῖς περὶ Χριστοῦ μαρτυρίαις ἐκτεθείμεθα· ἥ τε γὰρ διαθήκη τῆς ζωῆς καὶ τῆς εἰρήνης ἦν μετʼ αὐτοῦ· τό τε τοῦ φόβου πνεῦμα μετὰ καὶ τῶν λοιπῶν ἐπʼ αὐτὸν ἀνεπαύσατο κατὰ τὸ, καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου Θεοῦ, λεγόμενον ἐν Ἠσαίᾳ· τοῦτο δὲ καὶ ὁ τῆς ἀληθείας νόμος, οὐχὶ δὲ ὁ τυπικὸς ἐν τῷ στόματι ἦν, καὶ ἀδικία οὐχ εὑρέθη ἐν χείλεσιν αὐτοῦ· κατὰ γὰρ τὸν Ἠσαίαν ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν χείλεσιν αὐτοῦ· οἷα δὲ συνὼν τῇ πατρικῇ δυνάμει ἐν εἰρήνῃ κατευθύνων ἐπορεύετο μετʼ αὐτοῦ, πολλοὺς τῶν πάλαι τὸν Θεὸν μὴ εἰδότων εἰς ἐπιστροφὴν ἄγων· παρʼ αὐτοῦ δὲ, ἅτε ἀρχιερέως ὄντος καὶ τὴν περὶ πάντων γνῶσιν διαφυλάττοντος, τὸν θεῖον νόμον ἐξεζήτησάν τε καὶ ἐκζητήσουσιν, οἷς μέλλει τῆς κατʼ αὐτὸν· ἐπιστήμης· αὐτὸς γάρ ἐστιν ὁ τῆς μεγάλης βουλῆς· ἄγγελος, διακονῶν καὶ διαγγέλλων παντὶ γενητῷ τὸ τοῦ Πατρὸς βούλημα.
Hē diathēkē ēn metʼ autou tēs zōēs kai tēs eirēnēs, kai edōka autǭ phobǭ phobeisthai me, kai apo prosōpou onomōtos mou stellesthai auton. Nomos alētheias ēn en tǭ stomati autou, kai adikia ouch heurethē en cheilesin autou; en eirēnę̄ kateuthynōn eporeuthē metʼ emou, kai pollous epestrepsen apo adikias. Hoti cheilē hiereōs phylaxetai gnōsin, kai nomon ekzētēsousin ek stomatos autou, hoti angelos Kyriou pantokratoros estin. Kai tauthʼ harmozein hypolambanontes tais peri Christou martyriais ektetheimetha; hē te gar diathēkē tēs zōēs kai tēs eirēnēs ēn metʼ autou; to te tou phobou pneuma meta kai tōn loipōn epʼ auton anepausato kata to, kai emplēsei auton pneuma phobou Theou, legomenon en Ēsaią; touto de kai ho tēs alētheias nomos, ouchi de ho typikos en tǭ stomati ēn, kai adikia ouch heurethē en cheilesin autou; kata gar ton Ēsaian hamartian ouk epoiēsen, oude heurethē dolos en cheilesin autou; hoia de synōn tę̄ patrikę̄ dynamei en eirēnę̄ kateuthynōn eporeueto metʼ autou, pollous tōn palai ton Theon mē eidotōn eis epistrophēn agōn; parʼ autou de, hate archiereōs ontos kai tēn peri pantōn gnōsin diaphylattontos, ton theion nomon exezētēsan te kai ekzētēsousin, hois mellei tēs katʼ auton; epistēmēs; autos gar estin ho tēs megalēs boulēs; angelos, diakonōn kai diangellōn panti genētǭ to tou Patros boulēma.
“My covenant of life and peace was with him, and I gave him to fear me with fear, and to stand in awe before the face of my name. The law of truth was in his mouth, and injustice was not found on his lips; in peace he walked with me, keeping straight, and turned many from injustice. For the priest's lips will guard knowledge, and they will seek the law from his mouth, for he is the angel of the Lord Almighty.” We have set out these words too, supposing that they fit the testimonies about Christ. For the covenant of life and peace was with him; and the spirit of fear, with the others, rested on him, according to what is said in Isaiah, “And the spirit of the fear of God will fill him.” And the law of truth, not the typical law, was in his mouth, and injustice was not found on his lips; for according to Isaiah, “he committed no sin, nor was deceit found on his lips.” As one united with the Father's power, he walked with him in peace, keeping straight, leading to conversion many of those who formerly did not know God. And from him, since he is the high priest and guards the knowledge of all things, those who care for the knowledge that comes from him have sought and will seek the divine law; for he is the Angel of Great Counsel, ministering and announcing the Father's will to every generated being.
Mal 2:5 (quotation, high confidence) · Mal 2:6 (quotation, high confidence) · Mal 2:7 (quotation, high confidence) · Isa 11:2 (allusion, high confidence) · Isa 11:3 (quotation, high confidence) · Isa 53:9 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (allusion, high confidence)
Notes and citation
Summary: Eusebius applies Malachi's ideal priest, with the law of truth in his mouth and called the Lord's angel, to Christ the high priest and Angel of Great Counsel.
- Quotation from Mal 2:5–7 (Septuagint); Isa 11:2–3 (Septuagint); Isa 53:9; Isa 9:6 (9:5 LXX).
Topics: Christology
Cite (SBL): Eusebius, Ecl. proph. 3.30 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-30
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.31Gaisford
Ἰδοὺ, ἐξαποστέλλω τὸν ἄγγελόν μου, καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου μου, καὶ ἐξαίφνης ἥξει εἰς τὸν ναὸν ἑαυτοῦ Κύριος, ὃν ὑμεῖς ζητεῖτε, καὶ ὁ ἄγγελος τῆς διαθήκης, ὃν ὑμεῖς θέλετε· ἰδοὺ, ἔρχεται, λέγει Κύριος παντοκράτωρ. Καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ; ἢ τίς ὑποστήσεται ἐν τῇ ὀπτασίᾳ αὐτοῦ; διότι αὐτὸς εἰσπορεύεται ὡς πῦρ χωνευτηρίου, καὶ ὡς ποιὰ πλυνόντων· καὶ παθιεῖται ἀναχωνεύων καὶ καθαρίζων ὡς τὸ ἀργύριον καὶ τὸ χρυσίον. Τὰ περὶ τῆς δευτέρας τοῦ Χριστοῦ παρουσίας καὶ διὰ τούτων προφητεύεται, ὁπηνίκα... ς τοῦ Θεοῦ καὶ Πατρὸς τῶν ὅλων ἐξαποσταλεὶς αὐτὸς· ὁ Χριστὸς τοῦ Θεοῦ ὁ ν(ῦν) λεγόμενος τῆς διαθήκης ἄγγελος ἐπιβλέψεται ὁδὸν πρὸ προσώπου τοῦ πατρὸς, τοῦτʼ ἔστι προευτρεπίσει καὶ προπαρασκευάσει τὰς τῶν ἀνθρώπων ψυχὰς τῇ τοῦ Πατρὸς βασιλείᾳ· ὅτε ἐκ λογικῶν καὶ ἐμψύχων λίθων τὸν πνευματικὸν ναὸν, τοῦτʼ ἔστιν τὴν ἐκκλησίαν, ἐπισκευάσαντος αὐτοῦ, ἥξει αὐτὸς ὁ Κύριος καὶ Θεὸς Λόγος ἅμα αὐτῷ τῷ τῆς διαθήκης ἀγγέλῳ εἰς τὸν δεδηλωμένον ναόν· εἶτα, οἷα τὴν δευτέραν αὐτοῦ παρουσίαν προαγγελλων, ὁ Λόγος ὡς πρὸς τοὺς ἁμαρτωλοὺς φησὶν, ἰδοὺ ἔρχεται Κύριος παντοκράτωρ· καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ; ἢ τίς ὑποστήσεται ἐν τῇ ὀπτασίᾳ αὐτῷ; καὶ τὰ ἑξῆς· οἷς ἐπιμελῶς προσεκτέον ὑπʼ αὐτοῦ τοῦ παντοκράτορος Κύριου ὡς περὶ ἑτέρου λεγομένοις· καὶ παυστέον τε τῶν ἐκ περιτομῆς, εἴ τινα ἔχοιεν λέγειν τὸν ἐνταῦθα δηλούμενον κύριον καὶ τὸν σὺν αὐτῷ ἄγγελον τῆς διαθήκης, περὶ οὗ Κύριος ὁ παντοκράτωρ φάσκει τὸ, ἴδου ἔρχεται, καὶ τὰ λοιπά· διʼ ὧν καθʼ ἡμᾶς ἡ δευτέρα τοῦ Χριστοῦ καταγγέλλεται παρουσία· ὃς Λόγος Θεοῦ τυγχάνων παραγενόμενος εἰσπορεύσεται εἰς τὴν ἑκάστου ψυχὴν, κρίνων ἕκαστον περὶ τῶν αὐτῷ κατὰ τὸν βίον πεπραγμένων, ἐκπλύνων τε καὶ διὰ πυρὸς χρυσοῦ δίκην χωνεύων, καὶ καθαρίζων τὰ πάντων ἡγεμονικά. Πᾶσαν γʼ οὖν τὴν κρίσιν ὁ Πατὴρ δέδωκεν τῷ Υἱῷ κατὰ τὸν φάσκοντα καὶ ἐν ψαλμοῖς λόγον, Ὁ Θεὸς τὸ κρίμα σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως· κρίνειν τὸν λαόν σου ἐν δικαιοσύνῃ, καὶ τοὺς πτωχούς σου ἐν κρίσει· ἔνθα βασιλεὺς μὲν ἡ θεότης καὶ αὐτὸς ὁ Θεὸς Λόγος ἀνηγόρευται· ὃν δὲ ἀνείληφεν ἄνθρωπον, υἱὸς τοῦ βασιλέως.
Idou, exapostellō ton angelon mou, kai epiblepsetai hodon pro prosōpou mou, kai exaiphnēs hēxei eis ton naon heautou Kyrios, hon hymeis zēteite, kai ho angelos tēs diathēkēs, hon hymeis thelete; idou, erchetai, legei Kyrios pantokratōr. Kai tis hypomenei hēmeran eisodou autou? ē tis hypostēsetai en tę̄ optasią autou? dioti autos eisporeuetai hōs pyr chōneutēriou, kai hōs poia plynontōn; kai pathieitai anachōneuōn kai katharizōn hōs to argyrion kai to chrysion. Ta peri tēs deuteras tou Christou parousias kai dia toutōn prophēteuetai, hopēnika... s tou Theou kai Patros tōn holōn exapostaleis autos; ho Christos tou Theou ho n(yn) legomenos tēs diathēkēs angelos epiblepsetai hodon pro prosōpou tou patros, toutʼ esti proeutrepisei kai proparaskeuasei tas tōn anthrōpōn psychas tę̄ tou Patros basileią; hote ek logikōn kai empsychōn lithōn ton pneumatikon naon, toutʼ estin tēn ekklēsian, episkeuasantos autou, hēxei autos ho Kyrios kai Theos Logos hama autǭ tǭ tēs diathēkēs angelǭ eis ton dedēlōmenon naon; eita, hoia tēn deuteran autou parousian proangellōn, ho Logos hōs pros tous hamartōlous phēsin, idou erchetai Kyrios pantokratōr; kai tis hypomenei hēmeran eisodou autou? ē tis hypostēsetai en tę̄ optasią autǭ? kai ta hexēs; hois epimelōs prosekteon hypʼ autou tou pantokratoros Kyriou hōs peri heterou legomenois; kai pausteon te tōn ek peritomēs, ei tina echoien legein ton entautha dēloumenon kyrion kai ton syn autǭ angelon tēs diathēkēs, peri hou Kyrios ho pantokratōr phaskei to, idou erchetai, kai ta loipa; diʼ hōn kathʼ hēmas hē deutera tou Christou katangelletai parousia; hos Logos Theou tynchanōn paragenomenos eisporeusetai eis tēn hekastou psychēn, krinōn hekaston peri tōn autǭ kata ton bion pepragmenōn, ekplynōn te kai dia pyros chrysou dikēn chōneuōn, kai katharizōn ta pantōn hēgemonika. Pasan gʼ oun tēn krisin ho Patēr dedōken tǭ Huiǭ kata ton phaskonta kai en psalmois logon, Ho Theos to krima sou tǭ basilei dos, kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs; krinein ton laon sou en dikaiosynę̄, kai tous ptōchous sou en krisei; entha basileus men hē theotēs kai autos ho Theos Logos anēgoreutai; hon de aneilēphen anthrōpon, huios tou basileōs.
“Behold, I send out my angel, and he will look over the way before my face; and suddenly the Lord whom you seek will come to his own temple, and the angel of the covenant whom you desire. Behold, he comes, says the Lord Almighty. And who will endure the day of his entry? Or who will stand at his appearing? For he comes in like the fire of a furnace and like the herb of fullers; and he will sit refining and purifying as silver and gold.” Through these words too the events of Christ's second coming are prophesied, when … sent out by the God and Father of the universe, the Christ of God himself, (now) called the angel of the covenant, will look over the way before the Father's face, that is, will prepare and make ready beforehand the souls of humans for the Father's kingdom. When he has fitted out the spiritual temple of rational and living stones, that is, the church, the Lord and God, the Word himself, will come, together with the angel of the covenant himself, to the temple described. Then, as announcing beforehand his second coming, the Word says, as to sinners, “Behold, the Lord Almighty comes; and who will endure the day of his entry? Or who will stand at his appearing?”, and what follows. One must attend carefully to these words, spoken by the Lord Almighty himself as about another; and one must stop those of the circumcision [and ask] whether they can name anyone as the Lord shown here and the angel of the covenant with him, of whom the Lord Almighty says, “Behold, he comes,” and the rest. Through these words, as we understand them, the second coming of Christ is proclaimed. He, being the Word of God, will come and enter into the soul of each, judging each for what he has done in his life, washing out and refining by fire like gold, and purifying the ruling faculties of all. For the Father has given all judgment to the Son, according to the word that says also in the Psalms, “O God, give your judgment to the king, and your righteousness to the king's son, to judge your people in righteousness, and your poor in judgment”; where the divinity, God the Word himself, is proclaimed king, and the human he took up is the king's son.
Textual problem in this passage: see the notes.
Mal 3:1 (quotation, high confidence) · Mal 3:2 (quotation, high confidence) · Mal 3:3 (quotation, high confidence) · 1 Pet 2:5 (allusion, medium confidence) · John 5:22 (quotation, high confidence) · Ps 72:1 (71:1 LXX) (quotation, high confidence) · Ps 72:2 (71:2 LXX) (quotation, high confidence) · 1 Cor 3:13 (allusion, low confidence)
Notes and citation
Summary: Eusebius reads Malachi's sudden coming of the Lord and the angel of the covenant, like a refiner's fire, as Christ's second coming in judgment.
- Quotation from Mal 3:1–3 (Septuagint); 1 Pet 2:5; John 5:22; Ps 72:1–2 (71:1–2 LXX). A gap is shown as “…”; the editor's supplement ν(ῦν) is translated. The distinction between the divinity as king and the human taken up as the king's son is Eusebius's own.
Notes on the original text
- Digital text corrected (misprint (μ for κ) in the digital text): διαθήμης → διαθήκης.
Topics: Christology, Eschatology, Second coming of Christ, The last judgment
Cite (SBL): Eusebius, Ecl. proph. 3.31 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-eclogae-propheticae-3-31) · Report an error
Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.32Gaisford
Καὶ ἀνατελεῖ τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ. Ἥλιος δικαιοσύνης τὸ φῶς ἐστιν τὸ ἀληθινὸν τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον· ὃς μόνοις ἀνατέλλειν εἴρηται τοῖς φοβουμένοις τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ· τοῖς γάρ τοι μὴ τοιούτοις δύσεσθαι ἀπειλεῖ, κατὰ τὸ, καὶ δύσεται ὁ ἥλιος ἐπὶ τοὺς προφήτας τοὺς πλανῶντας τὸν λαόν μου, ἔν τινι τῶν προφητῶν εἰρημένον. Ταῦτα μὲν τὰ ἀπὸ τῶν δώδεκα προφητῶν· ἀλλʼ ἐπεὶ τὰ ἐκ τοῦ Ἠσαίου διὰ τὸ πλῆθος ἐν ἰδίῳ συγγράμματι περιλαβεῖν ἡμῖν πρόκειται, φέρε μεταβάντες τὰ ἀπὸ τῶν λοιπῶν μεγάλων προφητῶν ἐπισκεψώμεθα.
Kai anatelei tois phoboumenois to onoma mou hēlios dikaiosynēs, kai iasis en tais pteryxin autou. Hēlios dikaiosynēs to phōs estin to alēthinon to phōtizon panta anthrōpon erchomenon eis ton kosmon; hos monois anatellein eirētai tois phoboumenois to onoma tou Patros autou; tois gar toi mē toioutois dysesthai apeilei, kata to, kai dysetai ho hēlios epi tous prophētas tous planōntas ton laon mou, en tini tōn prophētōn eirēmenon. Tauta men ta apo tōn dōdeka prophētōn; allʼ epei ta ek tou Ēsaiou dia to plēthos en idiǭ syngrammati perilabein hēmin prokeitai, phere metabantes ta apo tōn loipōn megalōn prophētōn episkepsōmetha.
“And for those who fear my name the sun of righteousness shall rise, with healing in its wings.” The sun of righteousness is the true light that enlightens every human coming into the world. It is said to rise only for those who fear the name of his Father; for to those who are not such it threatens to set, according to what is said in one of the prophets, “And the sun shall set on the prophets who lead my people astray.” These are the extracts from the twelve prophets. But since we intend to include those from Isaiah, because of their number, in a separate book, let us go on and examine those from the remaining great prophets.
Mal 4:2 (3:20 LXX) (quotation, high confidence) · John 1:9 (quotation, high confidence) · Mic 3:6 (quotation, high confidence) · Mic 3:5 (allusion, medium confidence)
Notes and citation
Summary: Eusebius identifies Malachi's sun of righteousness with Christ, the true light, and closes the extracts from the Twelve, reserving Isaiah for a separate book.
- Quotation from Mal 4:2 (3:20 LXX); John 1:9; Mic 3:5–6. A stray “6.” (a leaked verse number) is removed. The separate book on Isaiah is book 4 of the Extracts.
Notes on the original text
- Digital text corrected (leaked verse number in the digital text): μου, 6. ἔν → μου, ἔν.
Topics: Christology
Cite (SBL): Eusebius, Ecl. proph. 3.32 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-32
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.33Gaisford
Κύριε, γνώρισόν μοι, καὶ γνώσομαι· τότε εἶδον τὰ ἐπιτηδεύματα αὐτῶν. Ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι οὐκ ἔγνων· ἐπʼ ἐμὲ ἐλογίσαντο λέγοντες, Δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς ἄρτον αὐτοῦ, καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων, καὶ τὸ ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἔτι. Ὁ Σωτὴρ καὶ Κύριος ἡμῶν Ἰησοῦς Χριστὸς (κα)τὰ τὴν ἐν τῷ Ἠσαίᾳ προφητείαν, ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, κατὰ δὲ τὴν μετὰ χεῖρας, ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θυέσθαι οὐκ ἔγνων· καὶ τὸ κατὰ τὸν σταυρὸν δὲ πάθος αὐτοῦ δύναται δηλοῦσθαι διὰ τοῦ, δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς ἄρτον αὐτοῦ καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων· καὶ τὸ ὄνομα αὐτῷ οὐ μὴ μνησθῇ ἔτι· ἅπερ ἐκ προσώπου λέλέκται τῶν ἐπιβουλευσάντων αὐτῷ. Εἰ γὰρ δὴ τὸ σῶμα αὐτοῦ ἄρτος ἦν, ὡς αὐτὸς διδάσκει πρὸς τοὺς μαθητὰς λέγων, λάβετε, φάγετε, τοῦτο ἐστι τὸ σῶμά μου, τοῦτο δʼ ἦν τὸ πρὸς τῷ ξύλῳ κατὰ τὸν σταυρὸν δειγματισθὲν, περὶ αὐτοῦ λέγοιτʼ ἂν εἰκότως τὸ, δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς ἄρτον αὐτοῦ· εἰ δὲ καὶ βαθυτέρας ἔχοιτο θεωρίας τὰ κατὰ τὸν τόπον, οὐδὲν πρὸς ἐκεῖνο λυπεῖ καὶ τὰ εἰρημένα.
Kyrie, gnōrison moi, kai gnōsomai; tote eidon ta epitēdeumata autōn. Egō hōs arnion akakon agomenon tou thyesthai ouk egnōn; epʼ eme elogisanto legontes, Deute kai embalōmen xylon eis arton autou, kai ektripsōmen auton apo gēs zōntōn, kai to onoma autou ou mē mnēsthę̄ eti. Ho Sōtēr kai Kyrios hēmōn Iēsous Christos (ka)ta tēn en tǭ Ēsaią prophēteian, hōs probaton epi sphagēn ēchthē, kai hōs amnos enantion tou keirantos auton aphōnos, kata de tēn meta cheiras, hōs arnion akakon agomenon tou thyesthai ouk egnōn; kai to kata ton stauron de pathos autou dynatai dēlousthai dia tou, deute kai embalōmen xylon eis arton autou kai ektripsōmen auton apo gēs zōntōn; kai to onoma autǭ ou mē mnēsthę̄ eti; haper ek prosōpou lelektai tōn epibouleusantōn autǭ. Ei gar dē to sōma autou artos ēn, hōs autos didaskei pros tous mathētas legōn, labete, phagete, touto esti to sōma mou, touto dʼ ēn to pros tǭ xylǭ kata ton stauron deigmatisthen, peri autou legoitʼ an eikotōs to, deute kai embalōmen xylon eis arton autou; ei de kai bathyteras echoito theōrias ta kata ton topon, ouden pros ekeino lypei kai ta eirēmena.
“Lord, make it known to me, and I shall know; then I saw their practices. I was like an innocent lamb led to be slaughtered; I did not know; against me they devised, saying, ‘Come, and let us put wood into his bread, and cut him off from the land of the living, and let his name be remembered no more.’” Our Saviour and Lord Jesus Christ, according to the prophecy in Isaiah, was led like a sheep to the slaughter and was silent like a lamb before its shearer, and according to the prophecy in hand, “like an innocent lamb led to be slaughtered; I did not know.” His passion on the cross can also be shown through “Come, and let us put wood into his bread, and cut him off from the land of the living, and let his name be remembered no more,” which is spoken in the person of those who plotted against him. For if his body was bread, as he himself teaches when he says to the disciples, “Take, eat; this is my body,” and this was what was exposed on the wood of the cross, then “Come, and let us put wood into his bread” might fittingly be said about him. And if the passage holds a deeper contemplation as well, it does no harm to what has been said.
Jer 11:18 (quotation, high confidence) · Jer 11:19 (quotation, high confidence) · Isa 53:7 (quotation, high confidence) · Isa 53:8 (allusion, medium confidence) · Matt 26:26 (quotation, high confidence)
Notes and citation
Summary: Eusebius reads Jeremiah's “innocent lamb led to slaughter” and “let us put wood into his bread” as Christ's crucifixion, his body being the bread.
- Quotation from Jer 11:18–19 (Septuagint); Isa 53:7–8; Matt 26:26. The editor's supplement κατὰ is translated.
Topics: Christology, Eucharist, Passion and death of Christ
Cite (SBL): Eusebius, Ecl. proph. 3.33 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-33
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.34Gaisford
Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου, ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς. Ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ, ἔδωκεν ἐπʼ ἐμὲ φωνὴν αὐτῆς, διὰ τοῦτο ἐμίσησα αὐτήν. Μὴ σπήλαιον ὑαίνης ἡ κληρονομία μου ἐμοὶ, ἢ σπήλαιον κύκλῳ αὐτῆς; Βαδίσατε, συναγάγετε πάντα τὰ θήρια τοῦ ἀγροῦ, καὶ ἐλθέτωσαν τοῦ φαγεῖν αὐτήν. Ποιμένες πολλοὶ διέφθειραν τὸν ἀμπελῶνά μου, ἐμόλυναν τὴν μερίδα μου, ἔδωκαν μερίδα ἐπιθυμητὴν εἰς ἔρημον ἄβατον, ἑγενήθη εἰς ἀφανισμὸν ἀπωλείας· διʼ ἐμὲ ἀφανισμῷ ἠφανίσθη πᾶσα ἡ γῆ, ὅτι οὐκ ἔστιν ἀνὴρ τιθέμενος ἐν καρδίᾳ. Ἔοικε τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν εἶναι φωνὴ καὶ ἡ φάσκουσα περὶ μὲν τοῦ ἐν Ἱερουσαλὴμ νέω τὸ, ἐγκαταλέλοιπα τὸν οἶκόν μου· περὶ δὲ τῆς προτέρας συναγωγῆς, ἣ καὶ μερὶς ποτὲ καὶ σχοίνισμα κληρονομίας αὐτοῦ γέγονεν, τὸ, ἀφῆκα τὴν κληρονομίαν μου, κατὰ τὸ, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάξει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε, Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Αὐτὸς δʼ ὁ εἰπὼν, οὐδεὶς αἴρει τὴν ψυχήν μου· ἀπʼ ἐμοῦ· ἐξουσίαν ἔχω θεῖναι αὐτὴν, φησὶν· καὶ τὸ, ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς. Τούτῳ δὲ καὶ ἐγενήθη ἡ προτέρα κληρονομία ὡς λέων ἐν δρυμῷ· ἔδωκέν τε ἐπʼ αὐτὸν τὴν φωνὴν αὐτῆς, ὁπηνίκα παραδόντες αὐτὸν τῷ Πιλάτῳ ἑστήκεισαν κατηγοροῦντες αὐτοῦ καὶ μονονουχὶ βοῶντες, αἶρε, αἶρε, σταύρου αὐτόν· διὰ τοῦτο δέ φησιν, ἐμίσησα αὐτὴν, διὰ τὰ μίσους ἄξια αὐτῆς ἔργα, καὶ διὰ τὸ μηδὲν εἰς αὐτὸν ἀγάπης ἄξιον ἐπιδείξασθαι· τὸ δʼ ἑξῆς, καὶ μάλιστα τὸ, διʼ ἐμὲ ἀφανισμῷ ἠφανίσθη πᾶσα ἡ γῆ, ἔοικεν δηλοῦν τὴν διὰ τὸν Σωτῆρα μετὰ τὸ πάθος αὐτοῦ τελείαν γενομένην ἅλωσιν καὶ αἰχμαλωσίαν τοῦ προτέρου λαοῦ, καὶ τὴν εἰς ἔσχατον τῆς Ἱερουσαλὴμ ἐρήμωσιν.
Enkataleloipa ton oikon mou, aphēka tēn klēronomian mou, edōka tēn ēgapēmenēn psychēn mou eis cheiras echthrōn autēs. Egenēthē hē klēronomia mou emoi hōs leōn en drymǭ, edōken epʼ eme phōnēn autēs, dia touto emisēsa autēn. Mē spēlaion hyainēs hē klēronomia mou emoi, ē spēlaion kyklǭ autēs? Badisate, synagagete panta ta thēria tou agrou, kai elthetōsan tou phagein autēn. Poimenes polloi diephtheiran ton ampelōna mou, emolynan tēn merida mou, edōkan merida epithymētēn eis erēmon abaton, hegenēthē eis aphanismon apōleias; diʼ eme aphanismǭ ēphanisthē pasa hē gē, hoti ouk estin anēr tithemenos en kardią. Eoike tou Kyriou kai Sōtēros hēmōn einai phōnē kai hē phaskousa peri men tou en Hierousalēm neō to, enkataleloipa ton oikon mou; peri de tēs proteras synagōgēs, hē kai meris pote kai schoinisma klēronomias autou gegonen, to, aphēka tēn klēronomian mou, kata to, posakis ēthelēsa episynagagein ta tekna sou, hon tropon ornis episynaxei ta nossia autēs hypo tas pterygas, kai ouk ēthelēsate, Idou aphietai hymin ho oikos hymōn erēmos. Autos dʼ ho eipōn, oudeis airei tēn psychēn mou; apʼ emou; exousian echō theinai autēn, phēsin; kai to, edōka tēn ēgapēmenēn psychēn mou eis cheiras echthrōn autēs. Toutǭ de kai egenēthē hē protera klēronomia hōs leōn en drymǭ; edōken te epʼ auton tēn phōnēn autēs, hopēnika paradontes auton tǭ Pilatǭ hestēkeisan katēgorountes autou kai mononouchi boōntes, aire, aire, staurou auton; dia touto de phēsin, emisēsa autēn, dia ta misous axia autēs erga, kai dia to mēden eis auton agapēs axion epideixasthai; to dʼ hexēs, kai malista to, diʼ eme aphanismǭ ēphanisthē pasa hē gē, eoiken dēloun tēn dia ton Sōtēra meta to pathos autou teleian genomenēn halōsin kai aichmalōsian tou proterou laou, kai tēn eis eschaton tēs Hierousalēm erēmōsin.
“I have forsaken my house; I have abandoned my inheritance; I have given my beloved soul into the hands of her enemies. My inheritance has become to me like a lion in the forest; she has given her voice against me; therefore I have hated her. Is my inheritance to me a hyena's cave, or a cave around her? Go, gather all the beasts of the field, and let them come to devour her. Many shepherds have destroyed my vineyard, they have defiled my portion, they have made my desirable portion a trackless wilderness; it has become a ruin of destruction. Because of me all the land has been utterly ruined, because there is no man who takes it to heart.” This too seems to be the voice of our Lord and Saviour, saying “I have forsaken my house” about the temple in Jerusalem, and “I have abandoned my inheritance” about the former synagogue, which had once become his portion and the measured lot of his inheritance; according to “How often I wanted to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Behold, your house is left to you desolate.” And he who said, “No one takes my life from me; I have authority to lay it down,” says also, “I have given my beloved soul into the hands of her enemies.” To him the former inheritance became like a lion in the forest, and gave her voice against him, when, having handed him over to Pilate, they stood accusing him and all but shouting, “Away, away, crucify him!” Therefore, he says, “I have hated her,” because of her works worthy of hatred and because she showed nothing toward him worthy of love. What follows, and especially “Because of me all the land has been utterly ruined,” seems to show the complete capture and captivity of the former people, which came about because of the Saviour after his passion, and the utter desolation of Jerusalem.
Jer 12:7 (quotation, high confidence) · Jer 12:8 (quotation, high confidence) · Jer 12:9 (quotation, high confidence) · Jer 12:10 (quotation, high confidence) · Jer 12:11 (quotation, high confidence) · Deut 32:9 (allusion, medium confidence) · Matt 23:37 (quotation, high confidence) · Matt 23:38 (quotation, high confidence) · John 10:18 (quotation, high confidence) · John 19:15 (quotation, high confidence) · Luke 23:18 (allusion, medium confidence)
Notes and citation
Summary: Eusebius reads Jeremiah's “I have forsaken my house… I have given my beloved soul into the hands of her enemies” as Christ speaking of the temple, his passion, and the later desolation of Jerusalem.
- Quotation from Jer 12:7–11 (Septuagint, where “soul” renders ψυχή); Deut 32:9; Matt 23:37–38; John 10:18; John 19:15 (Luke 23:18, 21). The interpretation of the fall of Jerusalem and the hatred of the “former inheritance” is the author's own and is translated as written.
Topics: Christology, Passion and death of Christ, The church and Israel
Cite (SBL): Eusebius, Ecl. proph. 3.34 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-34
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.35Gaisford
Κύριε ἰσχύς μου, καὶ βοηθεία μου, καὶ καταφυγή μου ἐν ἡμέρᾳ κακῶν πρὸς σὲ ἔθνη ἥξουσιν ἀπʼ ἐσχάτου τῆς γῆς, καὶ ἑροῦσιν, Ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα; Εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεοὺς, καὶ αὐτοὶ οὐκ εἰσὶ θεοί. Διὰ τοῦτο, ἰδοὺ, ἐγὼ δηλώσω αὐτοῖς ἐν τῷ καιρῷ τούτω τὴν χεῖρά μου, καὶ γνωριῶ αὐτοῖς τὴν δύναμίν μου, καὶ γνώσονται ὅτι ἐγὼ Κύριος. ※ Ἁμαρτία Ἰούδα γέγραπται ἐν γραφείῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνῳ ἐκκεκολαμμένη ἐπὶ τοῦ στήθους τῆς καρδίας αὐτῶν. Περὶ τῶν διὰ Χριστοῦ τὸν τῶν ὅλων ἐπεγνωκότων Θεὸν προφητεύσας ὁ λόγος, ἑξῆς ἐπάγει περὶ τῆς κατὰ τοῦ Σωτῆρος τοῦ Ἰουδαίων λαοῦ ἁμαρτίας, ἀνεξάλειπτον αὐτὴν ἔσεσθαι σημαίνων κατὰ τὰς παρατεθείσας μετὰ ἀστερίσκων λέξεις· ἃς δύναταί τις καὶ ἐπὶ τοῦ προδότου Ἰούδα ἐφαρμόζειν, ὡς καὶ ὀνομαστὶ τῷ θείῳ Πνεύματι προεγνωσμένου τε καὶ προαναπεφωνημένου.
Kyrie ischys mou, kai boētheia mou, kai kataphygē mou en hēmerą kakōn pros se ethnē hēxousin apʼ eschatou tēs gēs, kai herousin, Hōs pseudē ektēsanto hoi pateres hēmōn eidōla, kai ouk estin en autois ōphelēma? Ei poiēsei heautǭ anthrōpos theous, kai autoi ouk eisi theoi. Dia touto, idou, egō dēlōsō autois en tǭ kairǭ toutō tēn cheira mou, kai gnōriō autois tēn dynamin mou, kai gnōsontai hoti egō Kyrios. ※ Hamartia Iouda gegraptai en grapheiǭ sidērǭ, en onychi adamantinǭ ekkekolammenē epi tou stēthous tēs kardias autōn. Peri tōn dia Christou ton tōn holōn epegnōkotōn Theon prophēteusas ho logos, hexēs epagei peri tēs kata tou Sōtēros tou Ioudaiōn laou hamartias, anexaleipton autēn esesthai sēmainōn kata tas paratetheisas meta asteriskōn lexeis; has dynatai tis kai epi tou prodotou Iouda epharmozein, hōs kai onomasti tǭ theiǭ Pneumati proegnōsmenou te kai proanapephōnēmenou.
“O Lord, my strength and my help and my refuge in the day of evils, to you nations shall come from the end of the earth and say, ‘How false were the idols our fathers acquired, and there is no profit in them!’ Will a man make gods for himself? And they are not gods. Therefore, behold, I will show them at this time my hand, and make known to them my power, and they shall know that I am the Lord. ※ The sin of Judah is written with an iron pen, with a point of adamant, engraved on the breast of their heart.” Having prophesied about those who through Christ have come to know the God of the universe, the word next brings in the sin of the Jewish people against the Saviour, showing that it will be indelible, according to the words set out with asterisks; these one may also fit to Judas the traitor, as being foreknown and proclaimed beforehand by name by the divine Spirit.
Jer 16:19 (quotation, high confidence) · Jer 16:20 (quotation, high confidence) · Jer 16:21 (quotation, high confidence) · Jer 17:1 (quotation, high confidence)
Notes and citation
Summary: Eusebius reads Jeremiah's nations abandoning idols as the Gentile conversion and the indelible “sin of Judah” as the Jewish people's sin against Christ, or Judas's.
- Quotation from Jer 16:19–21 and 17:1. The asterisk (※) marks words absent from the Septuagint and added from the Hebrew or other translators in the Hexaplaric manner, as Eusebius says. His statements about the Jewish people are his own and are translated as written.
Topics: Christology, Idolatry
Cite (SBL): Eusebius, Ecl. proph. 3.35 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-35
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.36Gaisford
Ἰδοὺ, ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἀναστήσω τῷ Δαυὶδ ἀνατολὴν δἰκαίαν, καὶ βασιλεύσει βασιλεὺς, καὶ συνήσει, καὶ ποιήσει κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται καὶ Ἰούδας, καὶ Ἰσραὴλ κατάσκηνώσει πεποιθὼς, καὶ τοῦτο τὸ ὄνομα, ὃ καλέσει αὐτοὺς Κύριος, Ἰωσεδὲκ ἐν τοῖς προφήταις. Ἐν τῇ ἡμέρᾳ ἐκείνῃ, εἶπεν Κύριος, συντρίψω ζυγὸν ἀπὸ τραχήλου αὐτῶν, καὶ τοὺς δεσμοὺς αὐτῶν διαρρήξω, καὶ οὐκ ἐργῶνται αὐτοὶ ἔτι ἀλλοτρίοις, καὶ ἐργῶνται τῷ Κυρίῳ Θεῷ αὐτῶν, καὶ τὸν Δαυὶδ βασιλέα αὐτῶν ἀναστήσω αὐτοῖς. Τούτοις τὰ παραπλήσια καὶ ἐν ἑτέρῳ τοῦ αὐτοῦ προφήτου τόπῳ εἴρηται ἐν τούτοις· ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἐξαναστήσω σοι τὸν λόγον μου τὸν ἀγαθὸν, ὃν ἑλάλησα ἐπὶ τὸν οἶκον Ἱερουσαλὴμ καὶ ἐπὶ τὸν οἶκον Ἰούδα· ἐν ταῖς ἡμέραις ἐκείναις καὶ ἐν τῷ καιρῷ ἐκείνῳ ἀνατελῶ τῷ Δαυὶδ ἀνατολὴν δικαίαν. Οἷς ἑξῆς ἐπιφέρει, ὅτι τάδε λέγει Κύριος· Οὐκ ἐξολοθρευθήσεται τῷ Δαυὶδ ἀνὴρ καθήμενος ἐπὶ θρόνου οἴκου Ἰσραήλ· καὶ τοῖς ἱερεῦσι τοῖς Λευίταις· οὐκ ἐξολοθρευθήσεται ἀνὴρ ἐκ προσώπου μου ἀναφέρων ὁλοκαυτώματα καὶ θύων θυσίαν, καὶ ποιῶν θῦμα πάσας τὰς ἡμέρας. Καὶ πάλιν· Τάδε λέγει Κύριος· εἰ διασκεδάσετε τὴν διαθήκην μου τὴν ἡμέραν, καὶ τὴν διαθήκην μου τὴν νύκτα, τοῦ μὴ εἶναι ἡμέραν καὶ νύκτα ἐν τῷ καιρῷ αὐτῶν· καί γε ἡ διαθήκη μου διασκεδισθήσεται μετὰ Δαυὶδ τοῦ δούλου μου, τοῦ μὴ εἶναι αὐτῷ υἱὸν βασιλεύοντα ἐπὶ τοῦ θρόνου αὐτοῦ, καὶ τοὺς Λευίτας τοὺς ἱερεῖς τοὺς λειτουργοῦντάς μοι· ὡς οὐκ ἐξαριθμηθήσεται ἡ δύναμις τοῦ οὐρανοῦ, οὐδὲ ἐκμετρηθήσεται ἡ ἄμμος τῆς θαλάσσης, οὕτως πληθυνῶ τὸ σπέρμα Δαυὶδ τοῦ δούλου μου καὶ τοὺς Λευίτας τοὺς λειτουργοῦντάς μοι. Καὶ αὖθις μετὰ βραχέα εἴρηται· Τάδε λέγει Κύριος· Εἰ μὴ διαθήκη(ν) μου ἡμέρας καὶ νυκτὸς, ἀκριβάσματα οὐρανοῦ καὶ γῆς οὐκ ἔταξα, καί γε τὸ σπέρμα. Ἰακὼβ καὶ Δαυὶδ τὸν δοῦλόν μου ἀποδοκιμῶ, τοῦ μὴ λαβεῖν ἐκ. τοῦ σπέρματος αὐτοῦ ἄρχοντα. Καὶ τίς ἂν εἴη ὑπὸ τοῦ Κυρίου ἀναστησομένη τῷ Δαυὶδ ἀνατολή; Ὁ θεῖος Λόγος, περὶ οὗ καὶ ἐν ἑτέροις εἴρηται, ἰδοὺ ἀνὴρ, ἀνατολὴ ὄνομα αὐτῷ· ὃς καὶ βασιλεύσειν προφητεύεται καὶ συνήσειν καὶ ποιήσειν κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Οὗτος δὲ καὶ ταῖς ἐν σκότει καθημέναις ψυχαῖς ἐξανατελεῖ φῶς κατὰ τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον· ἐπʼ ἂν δὲ κατὰ τὸν ἀπόστολον τὸ πλήρωμα τῶν ἐθνῶν εἰσελθῇ, καὶ πᾶς ὁ ἀληθινὸς Ἰσραὴλ μετὰ τοῦ πνευματικοῦ Ἰούδα σωθήσεται, οὓς καὶ καλέσει αὐτοὺς ὁ Κύριος ὀνομαστὶ, οὓς ἀξίους αὐτοὺς κρινεῖ ἐν τῷ Ἰωσεδεκὶν, ὅπερ ἑρμηνεύεται οἱ τοῦ Θεοῦ δίκαιοι. Ἐν ἐκείνῃ δὲ τῇ ἡμέρᾳ μετὰ τὸ ἐλευθερῶσαι τὸν Θεὸν τοὺς προειρημένους ἀπὸ τῆς ὑπὸ τὸν διάβολον αἰχμαλωσίας, ὡς μηκέτι μὲν ἐκείνῳ, μόνῳ δὲ Κυρίῳ τῷ Θεῷ αὐτῶν λατρεύειν, ἀναστήσειν αὐτοῖς ὁ Θεὸς ὑπισχνεῖται βασιλέα τὸν Δαυὶδ, οὐκ ἄλλον ὄντα τοῦ ἐκ σπέρματος Δαυὶδ γενομένου Σωτῆρος ἡμῶν, ὃν διαφόρως αἱ γραφαὶ καὶ τούτῳ προσεῖπαν τῷ ὀνόματι. Ὁ μὲν οὖν ἐν τῇ προφητείᾳ Δαυὶδ ὁ κατὰ τὸν Σωτῆρα ἡμῶν νοούμενος ἄνθρωπος λέγεται· ἡ δὲ ἀνατολὴ ἡ δικαία, ἡ κατʼ αὐτὸν ἐνεργοῦσα θεότης, ἥλιος δικαιοσύνης ἐν ἄλλοις ὀνομαζομένη· ἐπεὶ καὶ τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον οὐκ ἄλλη τίς αὐτοῦ τυγχάνει. Τῷ Θεῷ τοίνυν φησὶν οὐκ ἐξολοθρευθήσεσθαι ἄνδρα ἡγούμενον καὶ προεστῶτα τῆς ἐκκλησίας αὐτοῦ, ἥτις ἐστιν ὁ πνευματικὸς οἶκος Ἰσραήλ· ἀλλʼ οὐδὲ τοὺς κατὰ διάνοιαν ἱερεῖς τοῦ Θεοῦ διαλείψειν ὁ λόγος προφητεύει, τὸ πνευματικὸν ἀναφέροντας θυμίαμα, καὶ τὴν διʼ ἔργων ἀγαθῶν καὶ λόγων εὐώδη καὶ ἀναίμακτον καὶ καθαρὰν θυσίαν. Εἰ γὰρ μὴ ταῦθʼ οὕτως ἐκλάβοιμεν, ὥρα ψευδεῖς ἀπελέγχειν τὰς προφητείας, τῷ μήτε τὸν θρόνον Δαυὶδ σωματικῶς, μήτε τὴν ἱερατικὴν λειτουργείαν τὴν τυπικὴν εἰσέτι νῦν συνεστάναι· τῶν μὲν ἐκ σπέρματος Δαυὶδ βασιλέων ἐξ αὐτῶν τῶν Ἱερεμίου χρόνων διαλελοιπότων, τῆς δὲ Λευιτικῆς καὶ ἱερατικῆς λειτουργίας μετʼ οὐ πολὺ τῆς τοῦ Σωτῆρος ἡμῶν παρουσίας· ἐξ ἧς καὶ εἰς δεῦρο οὐδὲ ἐπιβαίνειν αὐτοῖς τῆς Ἱερουσαλὴμ ἔξεστιν. Καὶ εἰ φάσκοιέν γε οἱ ἐκ περιτομῆς διʼ ὃν φασὶ πατριάρχην μὴ ἐκλελοιπέναι τὸ σπέρμα Δαυὶδ, ἀλλʼ ἐλεγκτέον τε (γε) αὐτοὺς μὴ δυναμένους ἀποδεῖξαι καθήμενον αὐτὸν ἐπὶ θρόνου Δαυὶδ, καὶ βασιλεύοντα ἐπὶ τοῦ θρόνου αὐτοῦ, καὶ ἄρχοντα τοῦ Ἰσραήλ· ταῦτα γὰρ ἡ προφητεία φησὶ μηδεπώποτε διαλείψειν, ἃ καὶ σαφῶς παρίσταται ἀπὸ τῶν τῆς αἰχμαλωσίας χρόνων διαλελοιπότα, ἐξ οὗ μὴ δὲ εἶς βασιλεύσας τοῦ Ἰσραὴλ ἐκ τοῦ σπέρματος Δαυὶδ ἀποδείκνυται· τί δʼ ἂν φήσαιεν καὶ περὶ τῆς ἐναργῶς κατὰ τὸν παρόντα καιρὸν καθῃρημένης ἱερατείας, ἣν μηδεπώποτε ἐξολοθρευθήσεσθαι ἡ προφητεία προαγορεύει;
Idou, hēmerai erchontai, legei Kyrios, kai anastēsō tǭ Dauid anatolēn dikaian, kai basileusei basileus, kai synēsei, kai poiēsei krima kai dikaiosynēn epi tēs gēs. En tais hēmerais autou sōthēsetai kai Ioudas, kai Israēl kataskēnōsei pepoithōs, kai touto to onoma, ho kalesei autous Kyrios, Iōsedek en tois prophētais. En tę̄ hēmerą ekeinę̄, eipen Kyrios, syntripsō zygon apo trachēlou autōn, kai tous desmous autōn diarrēxō, kai ouk ergōntai autoi eti allotriois, kai ergōntai tǭ Kyriǭ Theǭ autōn, kai ton Dauid basilea autōn anastēsō autois. Toutois ta paraplēsia kai en heterǭ tou autou prophētou topǭ eirētai en toutois; idou hēmerai erchontai, legei Kyrios, kai exanastēsō soi ton logon mou ton agathon, hon helalēsa epi ton oikon Hierousalēm kai epi ton oikon Iouda; en tais hēmerais ekeinais kai en tǭ kairǭ ekeinǭ anatelō tǭ Dauid anatolēn dikaian. Hois hexēs epipherei, hoti tade legei Kyrios; Ouk exolothreuthēsetai tǭ Dauid anēr kathēmenos epi thronou oikou Israēl; kai tois hiereusi tois Leuitais; ouk exolothreuthēsetai anēr ek prosōpou mou anapherōn holokautōmata kai thyōn thysian, kai poiōn thyma pasas tas hēmeras. Kai palin; Tade legei Kyrios; ei diaskedasete tēn diathēkēn mou tēn hēmeran, kai tēn diathēkēn mou tēn nykta, tou mē einai hēmeran kai nykta en tǭ kairǭ autōn; kai ge hē diathēkē mou diaskedisthēsetai meta Dauid tou doulou mou, tou mē einai autǭ huion basileuonta epi tou thronou autou, kai tous Leuitas tous hiereis tous leitourgountas moi; hōs ouk exarithmēthēsetai hē dynamis tou ouranou, oude ekmetrēthēsetai hē ammos tēs thalassēs, houtōs plēthynō to sperma Dauid tou doulou mou kai tous Leuitas tous leitourgountas moi. Kai authis meta brachea eirētai; Tade legei Kyrios; Ei mē diathēkē(n) mou hēmeras kai nyktos, akribasmata ouranou kai gēs ouk etaxa, kai ge to sperma. Iakōb kai Dauid ton doulon mou apodokimō, tou mē labein ek. tou spermatos autou archonta. Kai tis an eiē hypo tou Kyriou anastēsomenē tǭ Dauid anatolē? Ho theios Logos, peri hou kai en heterois eirētai, idou anēr, anatolē onoma autǭ; hos kai basileusein prophēteuetai kai synēsein kai poiēsein krima kai dikaiosynēn epi tēs gēs. Houtos de kai tais en skotei kathēmenais psychais exanatelei phōs kata tēn basileian autou tēn epouranion; epʼ an de kata ton apostolon to plērōma tōn ethnōn eiselthę̄, kai pas ho alēthinos Israēl meta tou pneumatikou Iouda sōthēsetai, hous kai kalesei autous ho Kyrios onomasti, hous axious autous krinei en tǭ Iōsedekin, hoper hermēneuetai hoi tou Theou dikaioi. En ekeinę̄ de tę̄ hēmerą meta to eleutherōsai ton Theon tous proeirēmenous apo tēs hypo ton diabolon aichmalōsias, hōs mēketi men ekeinǭ, monǭ de Kyriǭ tǭ Theǭ autōn latreuein, anastēsein autois ho Theos hypischneitai basilea ton Dauid, ouk allon onta tou ek spermatos Dauid genomenou Sōtēros hēmōn, hon diaphorōs hai graphai kai toutǭ proseipan tǭ onomati. Ho men oun en tę̄ prophēteią Dauid ho kata ton Sōtēra hēmōn nooumenos anthrōpos legetai; hē de anatolē hē dikaia, hē katʼ auton energousa theotēs, hēlios dikaiosynēs en allois onomazomenē; epei kai to phōs to alēthinon ho phōtizei panta anthrōpon erchomenon eis ton kosmon ouk allē tis autou tynchanei. Tǭ Theǭ toinyn phēsin ouk exolothreuthēsesthai andra hēgoumenon kai proestōta tēs ekklēsias autou, hētis estin ho pneumatikos oikos Israēl; allʼ oude tous kata dianoian hiereis tou Theou dialeipsein ho logos prophēteuei, to pneumatikon anapherontas thymiama, kai tēn diʼ ergōn agathōn kai logōn euōdē kai anaimakton kai katharan thysian. Ei gar mē tauthʼ houtōs eklaboimen, hōra pseudeis apelenchein tas prophēteias, tǭ mēte ton thronon Dauid sōmatikōs, mēte tēn hieratikēn leitourgeian tēn typikēn eiseti nyn synestanai; tōn men ek spermatos Dauid basileōn ex autōn tōn Hieremiou chronōn dialeloipotōn, tēs de Leuitikēs kai hieratikēs leitourgias metʼ ou poly tēs tou Sōtēros hēmōn parousias; ex hēs kai eis deuro oude epibainein autois tēs Hierousalēm exestin. Kai ei phaskoien ge hoi ek peritomēs diʼ hon phasi patriarchēn mē ekleloipenai to sperma Dauid, allʼ elenkteon te (ge) autous mē dynamenous apodeixai kathēmenon auton epi thronou Dauid, kai basileuonta epi tou thronou autou, kai archonta tou Israēl; tauta gar hē prophēteia phēsi mēdepōpote dialeipsein, ha kai saphōs paristatai apo tōn tēs aichmalōsias chronōn dialeloipota, ex hou mē de eis basileusas tou Israēl ek tou spermatos Dauid apodeiknytai; ti dʼ an phēsaien kai peri tēs enargōs kata ton paronta kairon kathę̄rēmenēs hierateias, hēn mēdepōpote exolothreuthēsesthai hē prophēteia proagoreuei?
“Behold, days are coming, says the Lord, when I will raise up for David a righteous Dayspring, and a king shall reign and understand, and shall execute judgment and righteousness on the earth. In his days Judah too shall be saved, and Israel shall dwell confidently; and this is the name by which the Lord shall call them: Josedek, among the prophets. In that day, said the Lord, I will break the yoke from their neck and burst their bonds, and they shall no longer work for strangers, but shall work for the Lord their God; and David their king I will raise up for them.” Things like these are also said in another passage of the same prophet, in these words: “Behold, days are coming, says the Lord, and I will raise up for you my good word, which I spoke to the house of Jerusalem and to the house of Judah; in those days and at that time I will make a righteous Dayspring spring up for David.” After which he adds: “For thus says the Lord: There shall not be cut off from David a man sitting on the throne of the house of Israel; and for the priests, the Levites, there shall not be cut off a man from before me, offering whole burnt offerings and sacrificing sacrifice and making offering all the days.” And again: “Thus says the Lord: If you break my covenant with the day and my covenant with the night, so that there be no day and night in their season, then also my covenant with David my servant shall be broken, so that he shall have no son reigning on his throne, and with the Levites, the priests who minister to me. As the host of heaven cannot be numbered nor the sand of the sea measured, so I will multiply the offspring of David my servant and the Levites who minister to me.” And again, a little after, it is said: “Thus says the Lord: If I have not set my covenant with day and night, the ordinances of heaven and earth, then I will also reject the offspring of Jacob and David my servant, so as not to take from his offspring a ruler.”
And what would the Dayspring be that the Lord will raise up for David? The divine Word, of whom it is said elsewhere too, “Behold, a man, Dayspring is his name”; who is also prophesied to reign and to understand and to execute judgment and righteousness on the earth. He also makes light spring up for the souls sitting in darkness, in his heavenly kingdom. And when, according to the apostle, the fullness of the nations has come in, and the whole true Israel, together with the spiritual Judah, is saved, the Lord will also call them by name, those he judges worthy, in “Josedekin,” which is interpreted “God's righteous ones.” In that day, after God has freed those mentioned from captivity under the devil, so that they no longer serve him, but serve only the Lord their God, God promises to raise up for them David as king, who is no other than our Saviour, born of the offspring of David, whom the Scriptures in various ways have also called by this name. The David in the prophecy, then, is said to be the human understood in our Saviour; while the righteous Dayspring is the divinity at work in him, called elsewhere the sun of righteousness, since the true light that enlightens every human coming into the world is none other than his. Accordingly, he says, there shall not be cut off for God a man who leads and presides over his church, which is the spiritual house of Israel; nor, the word prophesies, will the priests of God in the spiritual sense fail, who offer spiritual incense and the fragrant, bloodless, and pure sacrifice through good works and words. For if we do not take these things in this way, it is time to prove the prophecies false, since neither the throne of David bodily nor the typical priestly service stands even now: the kings of the offspring of David failed from the very times of Jeremiah, and the Levitical and priestly service not long after the coming of our Saviour, from which time until now they are not even permitted to set foot in Jerusalem. And if those of the circumcision should say that, because of the one they call the patriarch, the offspring of David has not failed, they must be refuted, being unable to show him sitting on the throne of David, reigning on his throne, and ruling Israel. For the prophecy says that these things will never fail, and they are clearly shown to have failed since the times of the captivity, from which time not one person from the offspring of David is shown to have reigned over Israel. And what would they say about the priesthood, plainly destroyed at the present time, which the prophecy foretells will never be cut off?
Jer 23:5 (quotation, high confidence) · Jer 23:6 (quotation, high confidence) · Jer 30:8 (37:8 LXX) (quotation, high confidence) · Jer 30:9 (37:9 LXX) (quotation, high confidence) · Jer 33:14 (quotation, high confidence) · Jer 33:15 (quotation, high confidence) · Jer 33:17 (quotation, high confidence) · Jer 33:18 (quotation, high confidence) · Jer 33:20 (quotation, high confidence) · Jer 33:21 (quotation, high confidence) · Jer 33:22 (quotation, high confidence) · Jer 33:25 (quotation, high confidence) · Jer 33:26 (quotation, high confidence) · Zech 6:12 (quotation, high confidence) · Isa 9:2 (allusion, medium confidence) · Matt 4:16 (allusion, medium confidence) · Rom 11:25 (allusion, high confidence) · Rom 11:26 (allusion, high confidence) · Mal 4:2 (allusion, high confidence) · John 1:9 (quotation, high confidence)
Notes and citation
Summary: Eusebius reads Jeremiah's righteous Dayspring for David, and the promises of an unfailing Davidic king and priesthood, as fulfilled spiritually in Christ and the church's leaders and priests, since the literal throne and priesthood have ceased.
- Quotations from Jer 23:5–6; 30:8–9 (37:8–9 LXX); 33:14–15, 17–18, 20–22, 25–26 (Jer 33:14–26 is absent from the Septuagint; a leaked reference “(40, 14.” before it, from the Septuagint chapter number, is removed); Zech 6:12; Isa 9:2; Matt 4:16; Rom 11:25–26; Mal 4:2; John 1:9. The Septuagint of Jer 23:6 reads the name “Josedek” (Ἰωσεδεκ); Eusebius interprets “Josedekin” as “God's righteous ones.” “The one they call the patriarch” is the Jewish patriarch (nasi) of Eusebius's day, whose family claimed Davidic descent. The editor's supplements (διαθήκην, γε) are translated. The statements about the Jews are the author's own and are translated as written.
Notes on the original text
- Digital text corrected (leaked editorial Scripture reference removed; leaked editorial reference in the digital text): κόσμονIo. 1, 9. → κόσμον; δικαίαν. (40, 14. Οἷς → δικαίαν. Οἷς.
Topics: Christology, Church office, The church and Israel, Prophecy and fulfilment
Cite (SBL): Eusebius, Ecl. proph. 3.36 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-36
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.37Gaisford
Ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος, καὶ διαθήσομαι τῷ οἴκῳ Ἰσραὴλ καὶ τῷ οἴκῳ Ἰούδα διαθήκην καινήν· οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου· ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν, φησὶ Κύριος, ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραήλ· μετὰ τὰς ἡμέρας ἐκείνας, φησὶ Κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτοὺς, καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν· καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πλησίον αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων, Γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, φησὶ Κύριος· ὅτι ἵλεος ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Σαφῶς ἐν ταῖς ἐπιούσαις ἡμέραις καινὴν διαθήκην ὁ κύριος διαθήσεσθαι προθεσπίζει· καινὴν δὲ τῷ μηδὲν ἔχειν ὅμοιον τῇ παλαιᾷ, ἣν διὰ Μωσέως ἐν τῇ ἐρήμῳ δοθεῖσαν προμεμαθήκαμεν. Τί δʼ ἂν πρὸς ταῦτα φαῖεν οἱ ἐκ περιτομῆς, ἐναργῶς ἀποβλέπειν ἐπιχειροῦντες ταῖς προφητείαις, καὶ μᾶλλον αἱρούμενοι ἀτελεῖς αὐτὰς ἐπιδεικνύναι ἢ πείθεσθαι τῇ ἀληθείᾳ, διὰ τοῦ παραδέχεσθαι τὴν καινὴν τῶν εὐαγγελιῶν τοῦ Σωτῆρος ἡμῶν διαθήκην, ἧς παραγενομένης πεπαλαίωται ἡ πρώτη, πέρας ἴσχειν ἀρξαμένη ἐξ ὅτου παραγενόμενος ὁ Χριστὸς ἐπλήρωσε τὸν νόμον, καὶ τὰς περὶ αὐτοῦ προφητείας. Ἥξειν μὲν οὖν ἡμέρας ἐν αἷς διαθήσεσθαι φησὶν ὁ Κύριος τὴν καινὴν διαθήκην· τοῦτʼ ἔστι τὴν ἔγγραφον ἐν τοῖς (ἐντὸς) τῶν εὐαγγελικῶν βιβλίων. Ἑξῆς δʼ ἐπιφέρει λέγων ὁ αὐτὸς Κύριος, ὡς μετὰ τὰς ἡμέρας ἐκείνας, ἐν αὐταῖς ταῖς διανοίαις τῶν παραδεξομένων τὴν καινὴν διαθήκην ἐγγράψων τοὺς ἰδίους νόμους, ὥστε αὐτοὺς εἶναι εἰς λαὸν τῷ Θεῷ, καὶ αὐτὸν αὐτοῖς εἰς Θεὸν, οὐδαμῶς ὑπʼ ἀνθρωπίνης διδασκαλίας ἐπὶ τὸ γινώσκειν τὸν Κύριον παραγινομένους, αὐτομαθεῖς δʼ ὥσπερ, μᾶλλον δὲ θεοδιδάκτους ἐσομένους, ὃ καὶ αὐτὸ καταμάθοι ἄν τις κατὰ τὸν παρόντα καιρὸν πληρούμενον· ἴδοι δʼ ἄν τις ὅπως ἐπὶ τὰς διανοίας καὶ τὰς καρδίας τῶν διὰ Χριστοῦ εἰς τὸν Θεὸν πεπιστευκότων ἡ καινὴ διαθήκη καὶ οἱ τοῦ Κυρίου νόμοι γεγραμμένοι εἰσιν, εἰ καταμάθοι ἐν ἡμῖν πλῆθος ἀνδρῶν παντελῶς ἰδιωτῶν τοιαύτην ἐνεπιδεικνυμένων ἐνάρετον καὶ ἐμφιλόσοφον. πολιτείαν, ἣν οὐ ταχέως ἐστιν εὑρεῖν παρὰ τοῖς φιλολογίαν ἠσκηκόσιν, καὶ μέγα φρονοῦσιν ἐπὶ τῇ τῶν γραφῶν μελέτῃ.
Idou hēmerai erchontai, phēsi Kyrios, kai diathēsomai tǭ oikǭ Israēl kai tǭ oikǭ Iouda diathēkēn kainēn; ou kata tēn diathēkēn hēn diethemēn tois patrasin autōn en hēmerą epilabomenou mou tēs cheiros autōn exagagein autous ek gēs Aigyptou; hoti autoi ouk enemeinan en tę̄ diathēkę̄ mou, kai egō ēmelēsa autōn, phēsi Kyrios, hoti hautē hē diathēkē, hēn diathēsomai tǭ oikǭ Israēl; meta tas hēmeras ekeinas, phēsi Kyrios, didous nomous mou eis tēn dianoian autōn, kai epi kardias autōn grapsō autous, kai esomai autois eis Theon, kai autoi esontai moi eis laon; kai ou mē didaxōsin hekastos ton plēsion autou, kai hekastos ton adelphon autou legōn, Gnōthi ton Kyrion; hoti pantes eidēsousi me apo mikrou autōn heōs megalou autōn, phēsi Kyrios; hoti hileos esomai tais adikiais autōn, kai tōn hamartiōn autōn ou mē mnēsthō eti. Saphōs en tais epiousais hēmerais kainēn diathēkēn ho kyrios diathēsesthai prothespizei; kainēn de tǭ mēden echein homoion tę̄ palaią, hēn dia Mōseōs en tę̄ erēmǭ dotheisan promemathēkamen. Ti dʼ an pros tauta phaien hoi ek peritomēs, enargōs apoblepein epicheirountes tais prophēteiais, kai mallon hairoumenoi ateleis autas epideiknynai ē peithesthai tę̄ alētheią, dia tou paradechesthai tēn kainēn tōn euangeliōn tou Sōtēros hēmōn diathēkēn, hēs paragenomenēs pepalaiōtai hē prōtē, peras ischein arxamenē ex hotou paragenomenos ho Christos eplērōse ton nomon, kai tas peri autou prophēteias. Hēxein men oun hēmeras en hais diathēsesthai phēsin ho Kyrios tēn kainēn diathēkēn; toutʼ esti tēn engraphon en tois (entos) tōn euangelikōn bibliōn. Hexēs dʼ epipherei legōn ho autos Kyrios, hōs meta tas hēmeras ekeinas, en autais tais dianoiais tōn paradexomenōn tēn kainēn diathēkēn engrapsōn tous idious nomous, hōste autous einai eis laon tǭ Theǭ, kai auton autois eis Theon, oudamōs hypʼ anthrōpinēs didaskalias epi to ginōskein ton Kyrion paraginomenous, automatheis dʼ hōsper, mallon de theodidaktous esomenous, ho kai auto katamathoi an tis kata ton paronta kairon plēroumenon; idoi dʼ an tis hopōs epi tas dianoias kai tas kardias tōn dia Christou eis ton Theon pepisteukotōn hē kainē diathēkē kai hoi tou Kyriou nomoi gegrammenoi eisin, ei katamathoi en hēmin plēthos andrōn pantelōs idiōtōn toiautēn enepideiknymenōn enareton kai emphilosophon. politeian, hēn ou tacheōs estin heurein para tois philologian ēskēkosin, kai mega phronousin epi tę̄ tōn graphōn meletę̄.
“Behold, days are coming, says the Lord, when I will make with the house of Israel and the house of Judah a new covenant, not according to the covenant that I made with their fathers in the day when I took them by the hand to bring them out of the land of Egypt; for they did not remain in my covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my laws into their mind and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach each his neighbour and each his brother, saying, ‘Know the Lord’; for all shall know me, from the least of them to the greatest of them, says the Lord; for I will be merciful to their injustices, and I will remember their sins no more.” He clearly foretells that in the coming days the Lord will make a new covenant; new because it has nothing like the old one, which we have already learned was given through Moses in the wilderness. What would those of the circumcision say to this, who try to look away from the plain sense of the prophecies and prefer to show them unfulfilled rather than obey the truth by accepting the new covenant of our Saviour's Gospels? When it came, the first became old, beginning to reach its end from the time when Christ came and fulfilled the law and the prophecies about him. He says, then, that days will come in which the Lord will make the new covenant, that is, the one written (within) the books of the Gospels. Next the same Lord adds that after those days he will write his own laws in the very minds of those who receive the new covenant, so that they will be a people for God and he their God; they will come to know the Lord not at all through human teaching, but will be as if self-taught, or rather taught by God. One can learn that this too is being fulfilled at the present time. One can see how the new covenant and the Lord's laws have been written on the minds and hearts of those who through Christ have believed in God, if one observes among us a multitude of wholly unlettered men who display a virtuous and philosophic way of life such as is not readily found among those who have practised literary studies and pride themselves on the study of the Scriptures.
Jer 31:31 (38:31 LXX) (quotation, high confidence) · Jer 31:32 (38:32 LXX) (quotation, high confidence) · Jer 31:33 (38:33 LXX) (quotation, high confidence) · Jer 31:34 (38:34 LXX) (quotation, high confidence) · Heb 8:13 (allusion, high confidence) · Matt 5:17 (allusion, high confidence) · 1 Thess 4:9 (allusion, medium confidence) · John 6:45 (allusion, medium confidence)
Notes and citation
Summary: Eusebius applies Jeremiah's new covenant written on hearts to the Gospel, which makes the old covenant obsolete and forms a virtuous life even in the unlettered.
- Quotation from Jer 31:31–34 (38:31–34 LXX); Heb 8:13; Matt 5:17; 1 Thess 4:9; John 6:45. The editor's correction (ἐντὸς) is translated.
Notes on the original text
- Digital text corrected (misprints in the digital text): Γγῶθι τὴν Κύριον → Γνῶθι τὸν Κύριον.
Topics: Christology, Scripture and canon, Ethics, The church and Israel
Cite (SBL): Eusebius, Ecl. proph. 3.37 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-37
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.
3.38Gaisford
Πνεῦμα προσώπου ἡμῶν χριστὸς Κύριος συνελήφθη ἐν ταῖς διαφθοραῖς αὐτῶν, οὗ εἴπομεν, Ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσιν. Καὶ ἐνταῦθα τὸν Χριστὸν διαρρήδην ὀνομάσαν τὸ θεῖον Πνεῦμα, τὴν ὑπὸ Ἰουδαίων ἐπιβουλὴν προυθέσπισεν διὰ τοῦ, συνελήφθη ἐν ταῖς διαφθοραῖς αὐτῶν· τούτου δὲ ὑπὸ τὴν σκέπην καὶ τὴν σκιὰν ζησομένους ἑαυτοὺς τῷ πνεύματι προεώρων οἱ προφῆται, καὶ ζησομένους ἐν τοῖς ἔθνεσι τοῖς μέλλουσιν εἰς τὸν Χριστὸν πιστεύειν, καὶ διʼ αὐτοῦ τὰς τῶν προφητῶν παραδέχεσθαι γραφάς.
Pneuma prosōpou hēmōn christos Kyrios synelēphthē en tais diaphthorais autōn, hou eipomen, En tę̄ skią autou zēsometha en tois ethnesin. Kai entautha ton Christon diarrēdēn onomasan to theion Pneuma, tēn hypo Ioudaiōn epiboulēn prouthespisen dia tou, synelēphthē en tais diaphthorais autōn; toutou de hypo tēn skepēn kai tēn skian zēsomenous heautous tǭ pneumati proeōrōn hoi prophētai, kai zēsomenous en tois ethnesi tois mellousin eis ton Christon pisteuein, kai diʼ autou tas tōn prophētōn paradechesthai graphas.
“The breath of our face, the Lord's anointed, was taken in their corruptions, of whom we said, ‘In his shadow we shall live among the nations.’” Here too the divine Spirit, naming the Christ expressly, foretold the plot of the Jews through “was taken in their corruptions.” The prophets foresaw by the Spirit that they themselves would live under his shelter and shadow, and would live among the nations that were to believe in Christ and through him to receive the writings of the prophets.
Lam 4:20 (quotation, high confidence)
Notes and citation
Summary: Eusebius reads Lamentations' “the Lord's anointed was taken in their corruptions” as the plot against Christ and his shadow as the shelter of the nations.
- Quotation from Lam 4:20 (Septuagint, “Christ the Lord,” χριστὸς κύριος).
Topics: Christology
Cite (SBL): Eusebius, Ecl. proph. 3.38 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-38
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Translation: Translated by Claude from Gaisford's Greek (1842); no public-domain English translation exists, so the translation was re-read against the Greek.