Prophetic Extracts 3.39–3.45
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
3.39Gaisford
Τίς ἀνέβη εἰς τὸν οὐρανὸν, καὶ ἔλαβεν αὐτὴν, καὶ κατεβίβασεν αὐτὴν ἐκ τῶν νεφελῶν; Τίς διέβη πέραν θαλάσσης, καὶ εὗρεν αὐτὴν, καὶ οἴσει αὐτὴν χρυσίου ἐκλεκτοῦ; Οὐκ ἔστιν ὁ γινώσκων τὴν ὁδὸν αὐτῆς, οὐδὲ ὁ ἐνθυμούμενος τὴν τρίβον αὐτῆς. Ἀλλʼ ὁ εἰδὼς τὰ πάντα γινώσκει αὐτὴν, ἐξεῦρεν αὐτὴν τῇ συνέσει αὐτοῦ· ὁ καὶ κατασκευάσας τὴν γῆν εἰς τὸν αἰῶνα χρόνον, ἐνέπλησεν αὐτὸν κτηνῶν τετραπόδων. Ὁ ἀποστέλλων τὸ φῶς καὶ πορεύεται, ἐκάλεσεν αὐτὸ, καὶ ὑπήκουσεν αὐτῷ τρόμῳ. Οἱ δὲ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὐτῶν, καὶ εὐφράνθησαν· ἐκάλεσεν αὐτοὺς, καὶ εἶπον, Πάρεσμεν· ἔλαμψαν μετʼ εὐφροσύνης τῷ ποιήσαντι αὐτούς. Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπʼ αὐτοῦ· μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ ἐν τοῖς ἀνθρώποις συνανεστράφη. Τίς ἀνέβη εἰς τὸν οὐρανὸν, φησὶ, καὶ ἔλαβεν αὐτὴν, καὶ κατεβίβασεν αὐτὴν, καὶ τὰ ἑξῆς· διδασκόμεθα δὲ ἀπὸ τοῦ ἱεροῦ ἀποστόλου ὡς ἄρα ὁ καταβὰς Ἰησοῦς Χριστὸς, αὐτός ἐστι καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν· ὃς καὶ λαβὼν τὴν τοῦ ἁγίου Πνεύματος δωρεὰν κατεβίβασέ τε καὶ ἐξέχεεν ἐπὶ τὰς τῶν παραδεξαμένων αὐτῶν(ὴν) ψυχάς· ὅθεν καὶ ἐν ψαλμοῖς εἴρηται τὸ, ἀναβὰς εἰς ὕψος ᾐχμαλώτευσας αἰχμαλωσίαν, ἔλαβες δόματα ἐν ἀνθρώποις. Ἑξῆς δὲ ἐν τῇ προκειμένῃ γραφῆ ὁ λόγος φησὶν, οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν· Τίς δὲ οὗτος, ἢ ὁ ἀναβὰς εἰς τὸν οὐρανὸν καὶ καταβάς; Τῷ γὰρ τίς ἀνέβη εἰς τὸν οὐρανὸν ἐρωτηματικῶς εἰρημένῳ ἀποδέδοται τὸ, οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν· σαφέστερον τοῦτο δηλοῖ τὸ ἑξῆς εἰρημένον, τὸ, μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ ἐν τοῖς ἀνθρώποις συνανεστράφη. Πρὸς τοῦτον οὖν δῆλον ὅτι τὸν τοῦ Θεοῦ Λόγον οὐ λογισθήσεται ἕτερος τῶν ἐπικτητὴν τὴν τοῦ Θεοῦ προσηγορίαν ἐσχηκότων· μετὰ τοῦτο δέ φησιν ἐπὶ τῆς γῆς ὤφθη· δῆλον ὅτι μετὰ τὸ διὰ νόμου καὶ προφητῶν τὴν πᾶσαν ὁδὸν τῆς ἐπαγγελίας δεδωκέναι· ἐξεῦρεν γὰρ, φησὶ, πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπʼ αὐτοῦ· εἶτα μετὰ τοῦτο ἐπὶ τῆς γῆς ὠφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη.
Tis anebē eis ton ouranon, kai elaben autēn, kai katebibasen autēn ek tōn nephelōn? Tis diebē peran thalassēs, kai heuren autēn, kai oisei autēn chrysiou eklektou? Ouk estin ho ginōskōn tēn hodon autēs, oude ho enthymoumenos tēn tribon autēs. Allʼ ho eidōs ta panta ginōskei autēn, exeuren autēn tę̄ synesei autou; ho kai kataskeuasas tēn gēn eis ton aiōna chronon, eneplēsen auton ktēnōn tetrapodōn. Ho apostellōn to phōs kai poreuetai, ekalesen auto, kai hypēkousen autǭ tromǭ. Hoi de asteres elampsan en tais phylakais autōn, kai euphranthēsan; ekalesen autous, kai eipon, Paresmen; elampsan metʼ euphrosynēs tǭ poiēsanti autous. Houtos ho Theos hēmōn, ou logisthēsetai heteros pros auton. Exeuren pasan hodon epistēmēs, kai edōken autēn Iakōb tǭ paidi autou, kai Israēl tǭ ēgapēmenǭ hypʼ autou; meta touto epi tēs gēs ōphthē, kai en tois anthrōpois synanestraphē. Tis anebē eis ton ouranon, phēsi, kai elaben autēn, kai katebibasen autēn, kai ta hexēs; didaskometha de apo tou hierou apostolou hōs ara ho katabas Iēsous Christos, autos esti kai ho anabas hyperanō pantōn tōn ouranōn; hos kai labōn tēn tou hagiou Pneumatos dōrean katebibase te kai execheen epi tas tōn paradexamenōn autōn(ēn) psychas; hothen kai en psalmois eirētai to, anabas eis hypsos ę̄chmalōteusas aichmalōsian, elabes domata en anthrōpois. Hexēs de en tę̄ prokeimenę̄ graphē ho logos phēsin, houtos ho Theos hēmōn, ou logisthēsetai heteros pros auton; Tis de houtos, ē ho anabas eis ton ouranon kai katabas? Tǭ gar tis anebē eis ton ouranon erōtēmatikōs eirēmenǭ apodedotai to, houtos ho Theos hēmōn, ou logisthēsetai heteros pros auton; saphesteron touto dēloi to hexēs eirēmenon, to, meta touto epi tēs gēs ōphthē, kai en tois anthrōpois synanestraphē. Pros touton oun dēlon hoti ton tou Theou Logon ou logisthēsetai heteros tōn epiktētēn tēn tou Theou prosēgorian eschēkotōn; meta touto de phēsin epi tēs gēs ōphthē; dēlon hoti meta to dia nomou kai prophētōn tēn pasan hodon tēs epangelias dedōkenai; exeuren gar, phēsi, pasan hodon epistēmēs, kai edōken autēn Iakōb tǭ paidi autou, kai Israēl tǭ ēgapēmenǭ hypʼ autou; eita meta touto epi tēs gēs ōphthē, kai tois anthrōpois synanestraphē.
“Who has gone up into heaven and taken her, and brought her down from the clouds? Who has gone over the sea and found her, and will bring her for choice gold? There is none who knows her way, nor any who considers her path. But he who knows all things knows her; he found her out by his understanding; he who prepared the earth for all time filled it with four-footed cattle; he who sends forth the light, and it goes; he called it, and it obeyed him with trembling. The stars shone in their watches and were glad; he called them, and they said, ‘Here we are’; they shone with gladness for him who made them. This is our God; no other shall be reckoned beside him. He found out every way of knowledge and gave it to Jacob his servant and to Israel whom he loved. After this he was seen on earth and lived among humans.” “Who has gone up into heaven,” it says, “and taken her, and brought her down,” and what follows. We are taught by the holy apostle that Jesus Christ who came down is also the one who went up far above all the heavens; who also took the gift of the Holy Spirit, and brought it down and poured it out on the souls of those who received it. Hence it is also said in the Psalms, “Having gone up on high you led captivity captive; you received gifts among humans.” Next, in the Scripture before us, the word says, “This is our God; no other shall be reckoned beside him.” And who is this but the one who went up into heaven and came down? For to “Who has gone up into heaven?”, put as a question, the answer is given, “This is our God; no other shall be reckoned beside him”; and what is said next shows this more clearly: “After this he was seen on earth and lived among humans.” Beside him, then, clearly the Word of God, no other of those who have the title “God” as something acquired will be reckoned. “After this,” it says, “he was seen on earth,” clearly after he had given the whole way of the promise through the law and the prophets; for “he found out,” it says, “every way of knowledge and gave it to Jacob his servant and to Israel whom he loved”; then after this he was seen on earth and lived among humans.
Eph 4:10 (quotation, high confidence) · Acts 2:33 (allusion, medium confidence) · Ps 68:18 (67:19 LXX) (quotation, high confidence) · Eph 4:8 (allusion, medium confidence)
Notes and citation
Summary: Eusebius applies Baruch's “who has gone up into heaven… this is our God… after this he was seen on earth” to the Word who descended, ascended, and lived among humans.
- Quotation from Bar 3:29–38, which Eusebius quotes among the prophets (Baruch was read with Jeremiah); Eph 4:10; Ps 68:18 (67:19 LXX). The editor's correction (αὐτήν) is translated. “Those who have the title ‘God’ as something acquired” are, in Eusebius's sense, beings called gods by grace or participation.
Extrabiblical texts: Bar 3:29-38 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology, Incarnation, Resurrection and ascension of Christ
Cite (SBL): Eusebius, Ecl. proph. 3.39 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-39
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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.
3.40Gaisford
Ἀντὶ τούτου τάδε λέγει Κύριος· Ἰδοὺ, ἐγὼ κρίνω ἀναμέσον προβάτου ἰσχυροῦ καὶ ἀναμέσον προβάτου ἀσθενοῦς. Ἐπὶ ταῖς πλευραῖς καὶ τοῖς ὤμοις διωθεῖσθε, καὶ τοῖς κέρασιν ὑμῶν ἑκερετίζετε· πᾶν τὸ ἐκλεῖπον ἐξεθλίψατε. Καὶ σώσω τὰ προβατά μου, καὶ οὐ μὴ ὦσιν ἔτι εἰς προνομὴν, καὶ κρινῶ ἀναμέσον κριοῦ πρὸς κριόν· Καὶ ἀναστήσω αὐτοῖς ποιμένα ἕτερον· καὶ ποιμανεῖ[ς] αὐτοὺς, τὸν δοῦλόν μου Δαυὶδ, καὶ ἔσται αὐτῶν ποι μὴν, καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ Δαυὶδ ἄρχων ἐν μέσῳ αὐτῶν· ἐγὼ Κύριος λελάληκα. Καὶ διαθήσομαι τῷ Δαυὶδ διαθήκην καινὴν, διαθήκην εἰρήνης. Ἐπεὶ καὶ ἐν ἄλλοις τὸν προφητευόμενον Δαυὶδ οὐκ ἄλλον ἀποδίδομεν τοῦ ἐκ σπέρματος Δαυὶδ γεγενημένου Σωτῆρος ἡμῶν, τούτου δὴ χάριν καὶ ἐνθάδε τὴν περικοπὴν ἐπεσημηνάμεθα· τίς γὰρ ἂν ἄλλος εἴη ὁ ποιμαίνειν μέλλων τὰ τοῦ Κυρίου πρόβατα μετὰ τὸ κριθῆναι αὐτὰ ὑπʼ αὐτοῦ, ἣ ὁ μόνος καλὸς ποιμὴν, ὁ μὴ ὑπεριδὼν διωθούμενα καὶ διολλύμενα ὑπὸ τῶν ἀντικειμένων δυνάμεων τὰ λογικὰ τῆς ἰδίας αὐτοῦ ποίμνης πρόβατα, ἀλλὰ θεὶς τὴν ἑαυτοῦ ψυχὴν ὑπὲρ τῆς αὐτῶν σωτηρίας, ὧν ἄρχοντα ὁ Θεὸς καὶ Πατὴρ αὐτοῦ καταστήσειν ἐπαγγέλλεται μετὰ τὸν κρίσεως καιρὸν, διαθησόμενος αὐτῷ διαθήκην εἰρήνης, ὅτε, ὑποταγέντων αὐτῷ τῶν ἐχθρῶν, ἔσχατος πάντων καὶ αὐτὸς ὁ νῦν ἀντικείμενος τῷ λόγῳ καὶ τῇ σοφίᾳ καὶ τῇ ζωῇ θάνατος καταργηθήσεται;
Anti toutou tade legei Kyrios; Idou, egō krinō anameson probatou ischyrou kai anameson probatou asthenous. Epi tais pleurais kai tois ōmois diōtheisthe, kai tois kerasin hymōn hekeretizete; pan to ekleipon exethlipsate. Kai sōsō ta probata mou, kai ou mē ōsin eti eis pronomēn, kai krinō anameson kriou pros krion; Kai anastēsō autois poimena heteron; kai poimanei[s] autous, ton doulon mou Dauid, kai estai autōn poi mēn, kai esomai autois eis Theon, kai Dauid archōn en mesǭ autōn; egō Kyrios lelalēka. Kai diathēsomai tǭ Dauid diathēkēn kainēn, diathēkēn eirēnēs. Epei kai en allois ton prophēteuomenon Dauid ouk allon apodidomen tou ek spermatos Dauid gegenēmenou Sōtēros hēmōn, toutou dē charin kai enthade tēn perikopēn epesēmēnametha; tis gar an allos eiē ho poimainein mellōn ta tou Kyriou probata meta to krithēnai auta hypʼ autou, hē ho monos kalos poimēn, ho mē hyperidōn diōthoumena kai diollymena hypo tōn antikeimenōn dynameōn ta logika tēs idias autou poimnēs probata, alla theis tēn heautou psychēn hyper tēs autōn sōtērias, hōn archonta ho Theos kai Patēr autou katastēsein epangelletai meta ton kriseōs kairon, diathēsomenos autǭ diathēkēn eirēnēs, hote, hypotagentōn autǭ tōn echthrōn, eschatos pantōn kai autos ho nyn antikeimenos tǭ logǭ kai tę̄ sophią kai tę̄ zōę̄ thanatos katargēthēsetai?
“Therefore thus says the Lord: Behold, I judge between strong sheep and weak sheep. With flanks and shoulders you pushed, and with your horns you butted; all that was failing you crushed. And I will save my sheep, and they shall no longer be for plunder; and I will judge between ram and ram. And I will raise up for them another shepherd, and he shall shepherd them, my servant David, and he shall be their shepherd; and I will be their God, and David ruler in their midst. I the Lord have spoken. And I will make with David a new covenant, a covenant of peace.” Since in other places too we take the prophesied David to be none other than our Saviour, born of the offspring of David, for this reason we have marked the passage here too. For who else could be the one who is to shepherd the Lord's sheep after they have been judged by him, but the only good shepherd? He did not overlook the rational sheep of his own flock as they were pushed about and destroyed by the opposing powers, but laid down his own life for their salvation. Of them God his Father promises to appoint him ruler after the time of judgment, making with him a covenant of peace, when, his enemies having been subjected to him, last of all death itself, which now opposes the Word, the Wisdom, and the Life, will be destroyed.
Ezek 34:20 (quotation, high confidence) · Ezek 34:21 (quotation, high confidence) · Ezek 34:22 (quotation, high confidence) · Ezek 34:23 (quotation, high confidence) · Ezek 34:24 (quotation, high confidence) · Ezek 34:25 (quotation, high confidence) · John 10:11 (allusion, high confidence) · 1 Cor 15:25 (allusion, high confidence) · 1 Cor 15:26 (allusion, high confidence)
Notes and citation
Summary: Eusebius applies Ezekiel's promise of “my servant David” as shepherd and a covenant of peace to Christ the good shepherd, ruling after the judgment when death is destroyed.
- Quotation from Ezek 34:20–25 (Septuagint; the Septuagint has “a covenant of peace” and the digital text adds “new”); John 10:11; 1 Cor 15:25–26. The editor's square brackets in ποιμανεῖ[ς] mark a letter deleted.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Ecl. proph. 3.40 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-40
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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.
3.41Gaisford
Τάδε λέγει Κύριος, Ἰδοὺ, ἐγὼ λαμβάνω πάντα οἶκον Ἰσραὴλ. ἐκ μέσου τῶν ἐθνῶν, οὗ εἰσήλθοσαν ἐπεῖ, καὶ συνάξω αὐτοὺς εἰς τὴν γῆν τοῦ Ἰσραὴλ, καὶ δώσω αὐτοὺς εἰς ἔθνη ἐν τῇ γῇ μου, καὶ ἐν τοῖς ὄρεσιν Ἰσραήλ· καὶ ἄρχων εἷς ἔσται αὐτῶν, καὶ οὐκ ἔσονται οὐκέτι εἰς δύο ἔθνη· οὐδʼ οὐ μὴ διαιρεθῶσιν εἰς δύο βασιλείας, ἵνα μὴ μιαίνωνται ἔτι ἐν τοῖς εἰδώλοις αὐτῶν· καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν, ὧν ἥμαρτον ἐν αὐταῖς, καὶ καθαριῶ αὐτοὺς, ἀπὸ πασῶν τῶν ἁμαρτιῶν αὐτῶν, ὧν ἥμαρτον ἐν αὐταῖς, καὶ καθαριῶ αὐτοὺς, καὶ ἔσονταί μοι εἰς λαὸν, καὶ ἐγὼ Κύριος ἔσομαι αὐτοῖς εἰς Θεόν. Καὶ ὁ δοῦλός μου Δαυὶδ ἄρχων εν μέσῳ αὐτῶν ἔσται ποιμὴν εἷς πάντων, ὅτι ἐν τοῖς προστάγμασί μου πορεύσονται, καὶ τὰ κρίματά μου φυλάξουσιν καὶ ποιήσουσιν αὐτὰ, καὶ κατοικήσουσιν ἐπὶ τῆς γῆς, ἣν ἐγὼ δέδωκα τῷ δούλῳ μου Ἰακὼβ, οὗ κατώκησαν ἐκεῖ οἱ πατέρες αὐτῶν, καὶ κατοικήσουσιν ἐπʼ αὐτῆς αὐτοί· καὶ Δαυὶδ ὁ δοῦλός μου ἄρχων αὐτῶν εἰς τὸν αἰῶνα. Καὶ διαθήσομαι αὐτοῖς διαθήκην εἰρήνης, καὶ διαθήκη αἰώνιος ἔσται μετʼ αὐτῶν· καὶ θήσω τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα, καὶ ἔσται ἡ κατασκήνωσίς μου ἐν αὐτοῖς, καὶ ἔσονταί μοι εἰς λαὸν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεόν. Καὶ γνώσονται τὰ ἔθνη ὅτι ἐγώ εἰμι Κύριος ὁ ἁγιάζων αὐτοὺς, ἐν τῷ εἶναι τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. Μετὰ τὴν τῆς διασπορᾶς τοῦ πνευματικοῦ καὶ ἀληθινοῦ Ἰσραὴλ ἐπισυναγωγὴν, καὶ μετὰ τὴν εὕρεσιν τῶν ἀπολωλότων προβάτων οἴκου Ἰσραὴλ, τοῦ πληρώματος τῶν ἐθνῶν προεισεληλυθότος, τηνικαῦτα ὁ Κύριος αὐτὸς μὲν ἔσεσθαι εἰς Θεὸν τῷ ἐσομένῳ αὐτοῦ λαῷ, τὸν δὲ δοῦλον αὐτοῦ Δαυὶδ ἄρχοντα θήσειν ἐν μέσῳ αὐτῶν, ποιμανοῦντα αὐτοὺς καὶ ἄρξοντα αὐτῶν οὐκ ἐπʼ ὀλίγον καὶ βραχύν τινα χρόνον ἀλλʼ ἐπὶ τὸν αἰῶνα ὑπισχνεῖται. Οἰέσθωσαν μὲν οὖν τὸν ἄνθρωπον ἐκεῖνον τὸν υἱὸν Ἱεσσαὶ κατεπαγγέλλεσθαι τὸν λόγον αὐτοῖς οἱ ἐκ περιτόμης, βασιλείαν αὐτοῦ σωματικὴν αὖθις φανταζόμενοι, καὶ τὰς ὑποσχέσεις τοῦ Θεοῦ ἐν φθαρτοῖς καὶ γηΐνοις καὶ θείας ἀναξίοις ἐπαγγελείας καραδοκοῦντες· ἡμεῖς δὲ μηδαμῶς ἁρμόζειν μήτε θείαις ὑποσχέσεσι, μήτε μὴν εἰς αὐτὸν ἀναφέρεσθαι τὸν Δαυὶδ, τὰ ὡς περὶ αὐτοῦ λεγόμενα πειθόμενοι ἐπὶ τὸν ἐκ σπέρματος αὐτοῦ τὸν κατὰ σάρκα γενόμενον Σωτῆρα καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐκλαμβάνωμεν, τὰς προφητείας, τούτῳ μᾶλλον ἁρμόζειν ἤπερ ἐκείνῳ τῷ Δαυὶδ οἰόμενοι, τὰ ὡς ἂν ἐκ προσώπου Δαυὶδ ἐν ταῖς ἱεραῖς γραφαῖς ἐμφερόμενα· οἷόν ἐστιν τὸ, Κύριος εἶπεν πρός με, Υἱός μου εἶ σὺ· ἐγὼ σήμερον γεγέννηκά σε· καὶ τὸ, καταστήσεις με εἰς κεφαλὴν ἐθνῶν, λεγόμενον ἐν ιζ′, ψαλμῷ· ἔνθα πάλιν ὡς ἐκ προσώπου αὐτοῦ λέλεκται, τὸ, λαὸς ὃν οὐκ ἔγνων ἐδούλευσέ μοι· εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου. Περὶ τίνος δὲ ἄλλου προσήκει[ν] τὸν Θεὸν φάσκειν ὑπονοεῖν τὸ, αὐτὸς ἐπικαλέσεταί με, Πατήρ μου εἶ σύ· καὶ τὸ, κἀγὼ πρωτότοκον θήσομαι αὐτὸν, ἢ περὶ τοῦ Σωτῆρος ἡμῶν τοῦ μονογενοῦς παιδὸς αὐτοῦ; Τί γὰρ ἐξαίρετον παρὰ τοὺς λοιποὺς προφήτας τε καὶ δικαίους ἄνδρας κατωρθῶτο τῷ Δαυὶδ, ὡς περὶ μόνου αὐτοῦ ταῦτα λέγεσθαι, καὶ αὐτὸν προφητεύεσθαι αὖθις ἀναστήσεσθαι βασιλέα τε καὶ ποιμένα τῶν τοῦ Θεοῦ προβάτων; Ταῦτα δὴ πάντα συνορῶντες, ἐφιστάντες τῇ τοῦ Ἠσαίου προφητείᾳ μετὰ τὴν τοῦ Δαυὶδ τελευτὴν ἀνακηρυττούσῃ τά τε ἄλλα περὶ τοῦ Χριστοῦ, καὶ τὸ, Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπʼ αὐτὸν πνεῦμα τοῦ Θεοῦ· καὶ τὰ τούτοις ἑξῆς εἰκότως περὶ τοῦ αὐτοῦ καὶ τὰ ἐνθάδε, ὡς περὶ Δαυὶδ προφητευόμενα, λέγεσθαι πεπείσμεθα. Μόνος γὰρ ὁ Χριστὸς τοῦ Θεοῦ, κατὰ τὴν μεταφορὰν τῆς προσηγορίας καὶ Δαυὶδ χρηματίσας, ποιμὴν ὁ καλὸς ἀναδέδεικται, ἀρχηγὸς καὶ σωτὴρ τῆς τοῦ Θεοῦ ποίμνης τε καὶ ἐκκλησίας γεγενημένος· ὃς βασιλεὺς ἐπὶ πάντα τὸν νοητὸν Ἰσραὴλ ὑπὸ τοῦ Πατρὸς κατασταθήσεσθαι μετὰ τὸ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν τοῦ λαοῦ αὐτοῦ προφητεύεται.
Tade legei Kyrios, Idou, egō lambanō panta oikon Israēl. ek mesou tōn ethnōn, hou eisēlthosan epei, kai synaxō autous eis tēn gēn tou Israēl, kai dōsō autous eis ethnē en tę̄ gę̄ mou, kai en tois oresin Israēl; kai archōn heis estai autōn, kai ouk esontai ouketi eis dyo ethnē; oudʼ ou mē diairethōsin eis dyo basileias, hina mē miainōntai eti en tois eidōlois autōn; kai rhysomai autous apo pasōn tōn anomiōn autōn, hōn hēmarton en autais, kai kathariō autous, apo pasōn tōn hamartiōn autōn, hōn hēmarton en autais, kai kathariō autous, kai esontai moi eis laon, kai egō Kyrios esomai autois eis Theon. Kai ho doulos mou Dauid archōn en mesǭ autōn estai poimēn heis pantōn, hoti en tois prostagmasi mou poreusontai, kai ta krimata mou phylaxousin kai poiēsousin auta, kai katoikēsousin epi tēs gēs, hēn egō dedōka tǭ doulǭ mou Iakōb, hou katōkēsan ekei hoi pateres autōn, kai katoikēsousin epʼ autēs autoi; kai Dauid ho doulos mou archōn autōn eis ton aiōna. Kai diathēsomai autois diathēkēn eirēnēs, kai diathēkē aiōnios estai metʼ autōn; kai thēsō ta hagia mou en mesǭ autōn eis ton aiōna, kai estai hē kataskēnōsis mou en autois, kai esontai moi eis laon, kai egō esomai autois eis Theon. Kai gnōsontai ta ethnē hoti egō eimi Kyrios ho hagiazōn autous, en tǭ einai ta hagia mou en mesǭ autōn eis ton aiōna. Meta tēn tēs diasporas tou pneumatikou kai alēthinou Israēl episynagōgēn, kai meta tēn heuresin tōn apolōlotōn probatōn oikou Israēl, tou plērōmatos tōn ethnōn proeiselēlythotos, tēnikauta ho Kyrios autos men esesthai eis Theon tǭ esomenǭ autou laǭ, ton de doulon autou Dauid archonta thēsein en mesǭ autōn, poimanounta autous kai arxonta autōn ouk epʼ oligon kai brachyn tina chronon allʼ epi ton aiōna hypischneitai. Oiesthōsan men oun ton anthrōpon ekeinon ton huion Hiessai katepangellesthai ton logon autois hoi ek peritomēs, basileian autou sōmatikēn authis phantazomenoi, kai tas hyposcheseis tou Theou en phthartois kai gēïnois kai theias anaxiois epangeleias karadokountes; hēmeis de mēdamōs harmozein mēte theiais hyposchesesi, mēte mēn eis auton anapheresthai ton Dauid, ta hōs peri autou legomena peithomenoi epi ton ek spermatos autou ton kata sarka genomenon Sōtēra kai Kyrion hēmōn Iēsoun Christon eklambanōmen, tas prophēteias, toutǭ mallon harmozein ēper ekeinǭ tǭ Dauid oiomenoi, ta hōs an ek prosōpou Dauid en tais hierais graphais empheromena; hoion estin to, Kyrios eipen pros me, Huios mou ei sy; egō sēmeron gegennēka se; kai to, katastēseis me eis kephalēn ethnōn, legomenon en iz′, psalmǭ; entha palin hōs ek prosōpou autou lelektai, to, laos hon ouk egnōn edouleuse moi; eis akoēn ōtiou hypēkouse mou. Peri tinos de allou prosēkei[n] ton Theon phaskein hyponoein to, autos epikalesetai me, Patēr mou ei sy; kai to, kagō prōtotokon thēsomai auton, ē peri tou Sōtēros hēmōn tou monogenous paidos autou? Ti gar exaireton para tous loipous prophētas te kai dikaious andras katōrthōto tǭ Dauid, hōs peri monou autou tauta legesthai, kai auton prophēteuesthai authis anastēsesthai basilea te kai poimena tōn tou Theou probatōn? Tauta dē panta synorōntes, ephistantes tę̄ tou Ēsaiou prophēteią meta tēn tou Dauid teleutēn anakēryttousę̄ ta te alla peri tou Christou, kai to, Exeleusetai rhabdos ek tēs rhizēs Iessai, kai anthos ek tēs rhizēs anabēsetai, kai epanapausetai epʼ auton pneuma tou Theou; kai ta toutois hexēs eikotōs peri tou autou kai ta enthade, hōs peri Dauid prophēteuomena, legesthai pepeismetha. Monos gar ho Christos tou Theou, kata tēn metaphoran tēs prosēgorias kai Dauid chrēmatisas, poimēn ho kalos anadedeiktai, archēgos kai sōtēr tēs tou Theou poimnēs te kai ekklēsias gegenēmenos; hos basileus epi panta ton noēton Israēl hypo tou Patros katastathēsesthai meta to epistrepsai Kyrion tēn aichmalōsian tou laou autou prophēteuetai.
“Thus says the Lord: Behold, I take the whole house of Israel from the midst of the nations where they have gone, and I will gather them into the land of Israel, and I will make them into a nation in my land and on the mountains of Israel; and there shall be one ruler over them, and they shall no longer be two nations, nor shall they be divided any more into two kingdoms, so that they may no longer defile themselves with their idols. And I will rescue them from all their lawless deeds by which they sinned, and I will cleanse them from all their sins by which they sinned, and I will cleanse them; and they shall be my people, and I the Lord will be their God. And my servant David shall be ruler in their midst; there shall be one shepherd of all, for they shall walk in my ordinances and keep my judgments and do them; and they shall dwell on the land that I gave to my servant Jacob, where their fathers dwelt, and they themselves shall dwell on it; and David my servant shall be their ruler for ever. And I will make with them a covenant of peace, and there shall be an everlasting covenant with them; and I will set my holy things in their midst for ever, and my dwelling shall be among them, and they shall be my people, and I will be their God. And the nations shall know that I am the Lord who sanctifies them, when my holy things are in their midst for ever.” After the gathering of the dispersion of the spiritual and true Israel, and after the finding of the lost sheep of the house of Israel, when the fullness of the nations has first come in, then, the Lord promises, he himself will be God to his people that is to be, and will set his servant David as ruler in their midst, to shepherd them and rule them, not for a short and brief time but for ever. Let those of the circumcision suppose, then, that the word promises them that man, the son of Jesse, again imagining a bodily kingdom of his and awaiting God's promises in corruptible and earthly things unworthy of a divine promise. But we, persuaded that what is said as about David in no way fits divine promises, nor is to be referred to David himself, should take it of the one born of his offspring according to the flesh, our Saviour and Lord Jesus Christ, thinking that the prophecies, the passages that appear in the sacred Scriptures as in David's person, fit him rather than that David: such as “The Lord said to me, ‘You are my Son; today I have begotten you’”; and “You will make me head of nations,” said in the seventeenth psalm, where again it is said as in his person, “A people whom I did not know served me; at the hearing of the ear they obeyed me.” And about whom else would God fittingly be thought to say, “He shall call upon me, ‘You are my Father,’” and “And I will make him firstborn,” but about our Saviour, his only-begotten child? For what exceptional thing had David achieved beyond the other prophets and righteous men, that these things should be said about him alone, and that he should be prophesied to rise again as king and shepherd of God's sheep? Seeing all this together, and attending to the prophecy of Isaiah, which after David's death proclaims, among other things about Christ, “A rod shall come forth from the root of Jesse, and a flower shall come up from the root, and the Spirit of God shall rest upon him,” and what follows, we are persuaded that the things here too, prophesied as about David, are fittingly said about the same one. For only the Christ of God, called also David by transfer of the title, has been shown to be the good shepherd, having become leader and saviour of God's flock and church; who is prophesied to be appointed by the Father king over the whole spiritual Israel, after the Lord has turned back the captivity of his people.
Ezek 37:21 (quotation, high confidence) · Ezek 37:22 (quotation, high confidence) · Ezek 37:23 (quotation, high confidence) · Ezek 37:24 (quotation, high confidence) · Ezek 37:25 (quotation, high confidence) · Ezek 37:26 (quotation, high confidence) · Ezek 37:27 (quotation, high confidence) · Ezek 37:28 (quotation, high confidence) · Matt 15:24 (allusion, high confidence) · Rom 11:25 (allusion, high confidence) · Ps 2:7 (quotation, high confidence) · Ps 18:43 (17:44 LXX) (quotation, high confidence) · Ps 18:44 (17:45 LXX) (quotation, high confidence) · Ps 89:26 (88:27 LXX) (quotation, high confidence) · Ps 89:27 (88:28 LXX) (quotation, high confidence) · Isa 11:1 (quotation, high confidence) · Isa 11:2 (quotation, high confidence) · John 10:11 (allusion, high confidence) · Ps 14:7 (13:7 LXX) (allusion, low confidence)
Notes and citation
Summary: Eusebius applies Ezekiel's promise of one shepherd, “David my servant,” ruling for ever over a reunited people to Christ and the spiritual Israel, not to a restored earthly kingdom.
- Quotation from Ezek 37:21–28 (Septuagint; the clause “and I will cleanse them” is repeated in the digital text, translated as it stands); Matt 15:24; Rom 11:25–26; Ps 2:7; Ps 18:43 (17:44 LXX; Eusebius gives the Septuagint number, seventeenth); Ps 89:26–27 (88:27–28 LXX); Isa 11:1–2; John 10:11; Ps 14:7 (13:7 LXX). The editor's square brackets in προσήκει[ν] mark a letter deleted. The rejection of a bodily kingdom is Eusebius's polemic and is translated as written.
Topics: Christology, Eschatology, The church and Israel, Prophecy and fulfilment
Cite (SBL): Eusebius, Ecl. proph. 3.41 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-41
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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.
3.42Gaisford
Καὶ ἐν τοῖς χρόνοις τῶν βασιλέων ἀναστήσει ὁ Θεὸς τοῦ οὐρανοῦ βασιλείαν ἄλλην, ἥτις εἰς τοὺς αἰῶνας ἔσται καὶ οὐ φθαρήσεται, καὶ αὕτη ἡ βασιλεία ἄλλο ἔθνος οὐ μὴ ἐάσῃ, πατάξει δὲ καὶ ἀφανίσει τὰς βασιλείας, καὶ αὐτὴ στήσεται εἰς τὸν αἰῶνα, καθάπερ ἑόρακας ἐξ ὄρους τμηθέντα λίθον ἄνευ χειρῶν, καὶ συνηλόησε τὸ ὄστρακον, τὸν σίδηρον, καὶ τὸν χαλκὸν, καὶ τὸν ἄργυρον, καὶ τὸν χρυσόν. Καὶ ταῦτα περὶ τῆς ἐπὶ συντελείᾳ τῶν αἰώνων γενησομένης τοῦ Χριστοῦ βασιλείας δηλοῦται· ὁ γάρ τοι λίθος, ὁ ἐξ ὄρους τμηθεὶς ἄνευ χειρῶν, σύμβολον ἂν εἴη τοῦ Λόγου τοῦ Θεοῦ, καὶ ἐν ἄλλαις προφητείαις λίθου προσαγορευθέντος, ὡς ἐπὶ τοῦ, ἰδοὺ τίθημι ἐν Σιῶν λίθον ἀκρογωνιαῖον ἐκλεκτὸν ἔντιμον· καὶ, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας. Τοῦτον οὖν φησὶν ὁ παρὼν λόγος τὰς βασιλείας τοῦ κόσμου καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ τοὺς κοσμοκράτορας καθελόντα καὶ συντρίψοντα καθέξειν τὴν τῶν ἁγίων βασιλείαν εἰς τὸν αἰῶνα.
Kai en tois chronois tōn basileōn anastēsei ho Theos tou ouranou basileian allēn, hētis eis tous aiōnas estai kai ou phtharēsetai, kai hautē hē basileia allo ethnos ou mē easę̄, pataxei de kai aphanisei tas basileias, kai autē stēsetai eis ton aiōna, kathaper heorakas ex orous tmēthenta lithon aneu cheirōn, kai synēloēse to ostrakon, ton sidēron, kai ton chalkon, kai ton argyron, kai ton chryson. Kai tauta peri tēs epi synteleią tōn aiōnōn genēsomenēs tou Christou basileias dēloutai; ho gar toi lithos, ho ex orous tmētheis aneu cheirōn, symbolon an eiē tou Logou tou Theou, kai en allais prophēteiais lithou prosagoreuthentos, hōs epi tou, idou tithēmi en Siōn lithon akrogōniaion eklekton entimon; kai, lithon hon apedokimasan hoi oikodomountes, houtos egenēthē eis kephalēn gōnias. Touton oun phēsin ho parōn logos tas basileias tou kosmou kai tas archas kai tas exousias kai tous kosmokratoras kathelonta kai syntripsonta kathexein tēn tōn hagiōn basileian eis ton aiōna.
“And in the times of those kings the God of heaven will raise up another kingdom, which shall be for ever and shall not be destroyed; and this kingdom shall not leave another nation, but shall strike and do away with the kingdoms, and it shall stand for ever; just as you saw a stone cut from a mountain without hands, and it crushed the clay, the iron, the bronze, the silver, and the gold.” These words too show the kingdom of Christ that will come at the consummation of the ages. For the stone cut from a mountain without hands would be a symbol of the Word of God, who is called a stone in other prophecies too, as in “Behold, I lay in Zion a chosen, precious cornerstone,” and “The stone that the builders rejected has become the head of the corner.” The present word says, then, that he, having brought down and crushed the kingdoms of the world, the rulers, the authorities, and the world-rulers, will hold the kingdom of the saints for ever.
Dan 2:44 (quotation, high confidence) · Dan 2:45 (quotation, high confidence) · Isa 28:16 (quotation, high confidence) · Ps 118:22 (117:22 LXX) (quotation, high confidence) · Eph 6:12 (allusion, high confidence) · Dan 7:18 (allusion, medium confidence)
Notes and citation
Summary: Eusebius reads Daniel's stone cut without hands, which crushes the kingdoms, as the Word and his everlasting kingdom at the end of the ages.
- Quotation from Dan 2:44–45; Isa 28:16; Ps 118:22 (117:22 LXX); Eph 6:12; Dan 7:18.
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Ecl. proph. 3.42 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-42
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-eusebius-eclogae-propheticae-3-42) · 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.
3.43Gaisford
Ναβουχοδονόσορ ὁ βασιλεὺς τοὺς περὶ τὸν Ἀνανίαν εἰς τὴν κάμινον τοῦ πυρὸς ἐμβάλων, ὡς ἔγνω μηδὲν αὐτοὺς ὑπὸ τοῦ πυρὸς ἠδικημένους, αὐτόπτης τοῦ παραδόξου γενόμενος, τοῖς ἑαυτοῦ φίλοις εἰρηκὼς ἀναγέγραπται· Οὐχὶ τρεῖς ἄνδρας ἐβάλομεν ἐν μέσῳ τοῦ πυρός; συμφησάντων δὲ αὐτῶν, Ἰδοὺ ἐγὼ, φησὶν, ὁρῶ ἄνδρας τέσσαρας λελυμένους, καὶ περιπατοῦντας ἐν τῷ πυρὶ, καὶ φθορὰ οὐδεμία ἐστὶν ἐν αὐτοῖς, καὶ ἡ ὅρασις τοῦ τετάρτου ὁμοίωμα υἱοῦ Θεοῦ· ὡσαύτως δὲ καὶ τὸ Ἑβραϊκὸν ὁμοίωμα υἱοῦ Θεοῦ περιέχει, καὶ οἱ λοιποὶ δὲ ὁμοίως ἐκδεδώκασιν ἑρμηνευταί· τούτου δὴ οὖν ἕνεκα ἐσημειωσάμεθα τὸν τόπον, ὡς καὶ ἐντεῦθεν σημαινομένης τῆς τοῦ υἱοῦ τοῦ Θεοῦ προσηγορίας.
Nabouchodonosor ho basileus tous peri ton Ananian eis tēn kaminon tou pyros embalōn, hōs egnō mēden autous hypo tou pyros ēdikēmenous, autoptēs tou paradoxou genomenos, tois heautou philois eirēkōs anagegraptai; Ouchi treis andras ebalomen en mesǭ tou pyros? symphēsantōn de autōn, Idou egō, phēsin, horō andras tessaras lelymenous, kai peripatountas en tǭ pyri, kai phthora oudemia estin en autois, kai hē horasis tou tetartou homoiōma huiou Theou; hōsautōs de kai to Hebraïkon homoiōma huiou Theou periechei, kai hoi loipoi de homoiōs ekdedōkasin hermēneutai; toutou dē oun heneka esēmeiōsametha ton topon, hōs kai enteuthen sēmainomenēs tēs tou huiou tou Theou prosēgorias.
King Nebuchadnezzar, having thrown Hananiah and his companions into the furnace of fire, when he learned that they had suffered no harm from the fire, became an eyewitness of the marvel and is recorded to have said to his friends: “Did we not throw three men into the midst of the fire?” And when they agreed, he says, “Behold, I see four men loosed and walking in the fire, and there is no corruption in them, and the appearance of the fourth is the likeness of a son of God.” The Hebrew likewise has “likeness of a son of God,” and the other translators have rendered it similarly. For this reason we have noted the passage, since here too the title “Son of God” is signified.
Dan 3:24 (3:91 LXX) (quotation, high confidence) · Dan 3:25 (3:92 LXX) (quotation, high confidence)
Notes and citation
Summary: Eusebius notes that the fourth figure in Nebuchadnezzar's furnace is called “the likeness of a son of God,” another testimony to the title Son of God.
- Quotation from Dan 3:24–25 (3:91–92 in the Greek Daniel, which includes the Prayer of Azariah and the Song of the Three before these verses).
Topics: Christology
Cite (SBL): Eusebius, Ecl. proph. 3.43 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-43
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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.
3.44Gaisford
Ἐν τοῖς ὁράμασιν ὁ Δανιὴλ φησίν· Ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ, ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος καὶ ἕως τῷ παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ προσήνεχθη αὐτῷ, καὶ ἐδόθη αὐτῷ ἡ ἐξουσία καὶ ἡ τιμὴ καὶ ἡ βασιλεία· καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι δουλεύσουσιν αὐτῷ· ἡ ἐξουσία αὐτοῦ, ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται· καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. Συνᾴδει ταῦτα τῇ τοῦ αὐτοῦ Δανιὴλ προφητείᾳ προθεσπιζούσῃ περὶ τῆς τοῦ Χριστοῦ βασιλείας κατὰ τὸν λίθον τὸν ἀποτμηθέντα ἐξ ὄρους ἄνευ χειρῶν· τίς γὰρ ἂν ἄλλος, ὁ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἐπὶ τῶν νεφελῶν, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν φθάνων, ἢ ὁ εἰπὼν Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ διʼ ἡμᾶς μορφὴν δούλου λαβὼν, καὶ υἱὸς ἀνθρώπου γενόμενος, ἐκ τοῦ Πατρὸς ἐξῆλθον, καὶ πρὸς τὸν Θεὸν ὑπάγω; ὃς καὶ παρόντων τῶν ἑαυτοῦ μαθητῶν, βλεπόντων αὐτῶν, ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν, ὅτε καὶ ἀτενιζόντων εἰς τὸν οὐρανὸν, ἰδοὺ δύο ἄνδρες ἐν ἐσθήσεσι λαμπραῖς ὀφθέντες, τὰ περὶ τῆς δευτέρας αὐτοῦ παρουσίας αὐτοὺς ἐδίδασκον, αὖθις ἐν νεφέλῃ παραγενήσεσθαι αὐτὸν προλέγοντες. Τῷ οὖν Χριστῷ μόνῳ ὑπὸ τοῦ Πατρὸς ἐδόθη καὶ ἡ ἐξουσία καὶ ἡ τιμὴ καὶ ἡ βασιλεία, ὥστε πάντα τὰ ἔθνη λατρεύειν αὐτῷ, καὶ πᾶσαν γλῶσσαν ἐξομολογεῖσθαι, ὅτι Κύριος Ἰησοῦς Χρίστος εἰς δόξαν Θεοῦ πατρός.
En tois horamasin ho Daniēl phēsin; Etheōroun en horamati tēs nyktos, kai idou, epi tōn nephelōn tou ouranou hōs huios anthrōpou erchomenos kai heōs tǭ palaiou tōn hēmerōn ephthase, kai prosēnechthē autǭ, kai edothē autǭ hē exousia kai hē timē kai hē basileia; kai pantes hoi laoi, phylai, glōssai douleusousin autǭ; hē exousia autou, exousia aiōnios, hētis ou pareleusetai; kai hē basileia autou ou diaphtharēsetai. Synądei tauta tę̄ tou autou Daniēl prophēteią prothespizousę̄ peri tēs tou Christou basileias kata ton lithon ton apotmēthenta ex orous aneu cheirōn; tis gar an allos, ho hōs huios anthrōpou erchomenos epi tōn nephelōn, kai heōs tou palaiou tōn hēmerōn phthanōn, ē ho eipōn Kyrios hēmōn Iēsous Christos, ho diʼ hēmas morphēn doulou labōn, kai huios anthrōpou genomenos, ek tou Patros exēlthon, kai pros ton Theon hypagō? hos kai parontōn tōn heautou mathētōn, blepontōn autōn, epērthē, kai nephelē hypelaben auton, hote kai atenizontōn eis ton ouranon, idou dyo andres en esthēsesi lamprais ophthentes, ta peri tēs deuteras autou parousias autous edidaskon, authis en nephelę̄ paragenēsesthai auton prolegontes. Tǭ oun Christǭ monǭ hypo tou Patros edothē kai hē exousia kai hē timē kai hē basileia, hōste panta ta ethnē latreuein autǭ, kai pasan glōssan exomologeisthai, hoti Kyrios Iēsous Christos eis doxan Theou patros.
In the visions Daniel says: “I watched in the vision of the night, and behold, on the clouds of heaven one like a son of man coming, and he reached the Ancient of Days and was brought to him; and to him were given the authority and the honour and the kingdom; and all the peoples, tribes, and tongues shall serve him. His authority is an everlasting authority that shall not pass away, and his kingdom shall not be destroyed.” This agrees with the prophecy of the same Daniel that foretold the kingdom of Christ under the figure of the stone cut from a mountain without hands. For who else is the one coming on the clouds like a son of man and reaching the Ancient of Days, but our Lord Jesus Christ, who for our sake took the form of a servant and became a son of man, and who said, “I came forth from the Father, and I am going to God”? In the presence of his own disciples, as they watched, he was lifted up, and a cloud took him up; and as they were gazing into heaven, behold, two men appeared in bright clothing and taught them about his second coming, foretelling that he would come again in a cloud. To Christ alone, then, were given by the Father both the authority and the honour and the kingdom, so that all the nations serve him and every tongue confesses that Jesus Christ is Lord, to the glory of God the Father.
Dan 7:13 (quotation, high confidence) · Dan 7:14 (quotation, high confidence) · Dan 2:45 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · John 16:28 (quotation, medium confidence) · Acts 1:9 (quotation, high confidence) · Acts 1:10 (quotation, high confidence) · Acts 1:11 (allusion, high confidence) · Phil 2:11 (quotation, high confidence)
Notes and citation
Summary: Eusebius identifies Daniel's son of man coming on the clouds to the Ancient of Days with Christ, his ascension in a cloud, and his second coming.
- Quotation from Dan 7:13–14; Dan 2:34, 45; Phil 2:7; John 16:28; Acts 1:9–11; Phil 2:10–11.
Topics: Christology, Eschatology, Second coming of Christ
Cite (SBL): Eusebius, Ecl. proph. 3.44 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-44
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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.
3.45Gaisford
Εὐξαμένῳ τῷ Δανιὴλ περὶ τῆς εἰς Βαβυλῶνα αἰχμαλωσίας τοῦ παντὸς λαοῦ, περί τε τῆς ἐρημώσεως τῆς Ἱερουσαλὴμ, Γαβριὴλ ἐπιφανεὶς ἀρχάγγελος ὁμοῦ τε αὐτῷ σημαίνει τὸ συμπέρασμα τῆς ἑβδομηκονταετοῦς αἰχμαλωσίας, καὶ τὴν ἀνανέωσιν τῆς Ἱερουσαλὴμ, τόν τε ἀπὸ τῆς ἀνανεώσεως ἐπὶ τὴν τοῦ Χριστοῦ παρουσίαν χρόνον, καὶ τὴν μετὰ ταῦτα γενησομένην δευτέραν ἅλωσιν τῆς πόλεως, καὶ τὸν ἐπὶ πᾶσιν ἀνδραποδισμὸν τοῦ παντὸς ἔθνους, τὸν μετὰ τὴν τοῦ Χριστοῦ παρουσίαν ἐπιτελεσθέντα. Ἔχουσι δὲ αὐτοῦ τοῦτον τὸν τρόπον αἱ λέξεις· Δανιὴλ, νῦν ἐξῆλθον συμβιβάσαι σε σύνεσιν ἐν ἀρχῇ τῆς δεήσεώς σου ἐξῆλθεν λόγος, καὶ ἐγὼ ἦλθον τοῦ ἀναγγεῖλαί σοι, ὅτι ἀνὴρ ἐπιθυμιῶν σὺ εἶ, καὶ ἑννοήθητι ἐν τῷ ῥήματι, καὶ σύνες ἐν τῇ ὀπτασίᾳ. Ἑβδομήκοντα ἑβδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σου, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν, τοῦ συντελεσθῆναι ἁμαρτίαν, καὶ τοῦ σφραγίσαι ἁμαρτίας, καὶ ἀπολεῖψαι τὰς ἀνομίας, καὶ τοῦ ἐξιλάσασθαι ἀδικίας, καὶ ἀγαγεῖν δικαιοσύνην αἰώνιον, καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρῖσαι ἄγιον ἀγίων. Καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγων(ου) τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλὴμ ἕως χριστοῦ ἡγουμένου ἑβδομάδες ζ′, καὶ ἑβδομάδες ξβ′· καὶ ἐπιστρέψει, καὶ οἰκοδομηθήσεται πλατεία, καὶ τεῖχος, καὶ κενωθήσονται οἱ καιροί. Καὶ μετὰ τὰς ἑβομάδας τὰς ξβ′ ἐξολοθρευθήσεται χρίσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ· καὶ τὴν πόλιν, καὶ τὸ ἅγιον διαφθερεῖ σὺν τῷ ἡγουμένῳ τῷ ἐρχομένῳ, καὶ κοπήσονται ἐν κατακλυσμῷ, καὶ ἕως τέλους πολέμου συντετμημένου ἀφανισμοῖς. Καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία· καὶ ἐν τῷ ἡμίσει τῆς· ἑβδομάδος ἀρθήσεται θυσία καὶ σπονδὴ, καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἑρημώσεων, καὶ ἕως συντελείας καιροῦ συντέλεια δοθήσεται ἐπὶ τὴν ἐρήμωσιν. Τῶν εἰς τὰς προκειμένας ἑβδομάδας ἐπιβεβληκότων μόνον ἴσμεν Ἀφρικανὸν ἀκριβέστατα καὶ μᾶλλον παρὰ τοὺς λοιποὺς ἐπιτετευγμένως τεθεωρηκότα· καὶ δή μοι δοκεῖ ἀναγκαῖον εἶναι πρῶτον αὐτοῦ τὴν εἰς τοὺς τόπους διήγησιν εἰς μέσον ἀγαγεῖν, εἶθʼ οὕτως ἐπισκέψασθαι, εἴ τι ἄρα καὶ αὐτοὶ δυναίμεθα συμβαλέσθαι τῷ λόγῳ. Γράφει δὴ οὖν ἐν πέμπτῳ τῶν Χρονογραφιῶν κατὰ λέξιν οὕτως·
Euxamenǭ tǭ Daniēl peri tēs eis Babylōna aichmalōsias tou pantos laou, peri te tēs erēmōseōs tēs Hierousalēm, Gabriēl epiphaneis archangelos homou te autǭ sēmainei to symperasma tēs hebdomēkontaetous aichmalōsias, kai tēn ananeōsin tēs Hierousalēm, ton te apo tēs ananeōseōs epi tēn tou Christou parousian chronon, kai tēn meta tauta genēsomenēn deuteran halōsin tēs poleōs, kai ton epi pasin andrapodismon tou pantos ethnous, ton meta tēn tou Christou parousian epitelesthenta. Echousi de autou touton ton tropon hai lexeis; Daniēl, nyn exēlthon symbibasai se synesin en archę̄ tēs deēseōs sou exēlthen logos, kai egō ēlthon tou anangeilai soi, hoti anēr epithymiōn sy ei, kai hennoēthēti en tǭ rhēmati, kai synes en tę̄ optasią. Hebdomēkonta hebdomades synetmēthēsan epi ton laon sou, kai epi tēn polin tēn hagian, tou syntelesthēnai hamartian, kai tou sphragisai hamartias, kai apoleipsai tas anomias, kai tou exilasasthai adikias, kai agagein dikaiosynēn aiōnion, kai tou sphragisai horasin kai prophētēn, kai tou chrisai agion agiōn. Kai gnōsę̄ kai synēseis apo exodou logōn(ou) tou apokrithēnai kai tou oikodomēsai Hierousalēm heōs christou hēgoumenou hebdomades z′, kai hebdomades xb′; kai epistrepsei, kai oikodomēthēsetai plateia, kai teichos, kai kenōthēsontai hoi kairoi. Kai meta tas hebomadas tas xb′ exolothreuthēsetai chrisma, kai krima ouk estin en autǭ; kai tēn polin, kai to hagion diaphtherei syn tǭ hēgoumenǭ tǭ erchomenǭ, kai kopēsontai en kataklysmǭ, kai heōs telous polemou syntetmēmenou aphanismois. Kai dynamōsei diathēkēn pollois hebdomas mia; kai en tǭ hēmisei tēs; hebdomados arthēsetai thysia kai spondē, kai epi to hieron bdelygma tōn herēmōseōn, kai heōs synteleias kairou synteleia dothēsetai epi tēn erēmōsin. Tōn eis tas prokeimenas hebdomadas epibeblēkotōn monon ismen Aphrikanon akribestata kai mallon para tous loipous epiteteugmenōs tetheōrēkota; kai dē moi dokei anankaion einai prōton autou tēn eis tous topous diēgēsin eis meson agagein, eithʼ houtōs episkepsasthai, ei ti ara kai autoi dynaimetha symbalesthai tǭ logǭ. Graphei dē oun en pemptǭ tōn Chronographiōn kata lexin houtōs;
When Daniel had prayed about the captivity of the whole people to Babylon and about the desolation of Jerusalem, the archangel Gabriel appeared and showed him at the same time the end of the seventy-year captivity, the renewal of Jerusalem, the time from the renewal to the coming of Christ, the second capture of the city that would happen after this, and, after all, the enslavement of the whole nation, which was accomplished after the coming of Christ. His words run as follows: “Daniel, now I have come out to give you understanding. At the beginning of your supplication a word went out, and I have come to tell you, for you are a man of desires; consider the word and understand the vision. Seventy weeks have been cut short upon your people and upon the holy city, for sin to be brought to an end, and to seal up sins, and to blot out lawless deeds, and to make atonement for injustices, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint a holy of holies. And you shall know and understand: from the going forth of the word to answer and to build Jerusalem until an anointed leader, seven weeks and sixty-two weeks; and it shall return, and street and wall shall be built, and the times shall be emptied. And after the sixty-two weeks an anointing shall be destroyed, and there is no judgment in it; and he shall destroy the city and the sanctuary with the leader who is coming, and they shall be cut off in a flood, and until the end of the war, which is cut short, with desolations. And one week shall confirm a covenant with many; and in the half of the week sacrifice and libation shall be taken away, and upon the temple an abomination of desolations, and until the consummation of the time a consummation shall be given upon the desolation.” Of those who have applied themselves to these weeks, we know of Africanus alone as having studied them most exactly and more successfully than the rest. It seems necessary to me, then, first to bring forward his explanation of these passages, and then to consider whether we too can contribute anything to the subject. He writes, then, in the fifth book of the Chronographies, word for word as follows:
Dan 9:22 (quotation, high confidence) · Dan 9:23 (quotation, high confidence) · Dan 9:24 (quotation, high confidence) · Dan 9:25 (quotation, high confidence) · Dan 9:26 (quotation, high confidence) · Dan 9:27 (quotation, high confidence)
Notes and citation
Summary: Eusebius quotes Gabriel's prophecy of the seventy weeks and introduces Julius Africanus's explanation of it from his Chronographies.
- Quotation from Dan 9:22–27 (in the Greek version current in the church, Theodotion's). The quotation from Julius Africanus, Chronographies 5, follows in the next section. The editor's correction (λόγου) is translated.
Notes on the original text
- Digital text corrected (misprint (μ for κ) in the digital text): διαθήμην → διαθήκην.
Extrabiblical texts: Julius Africanus, Chronographies 5 (Julius Africanus (fragments); allusion)
Topics: Christology, Scripture and canon, Prophecy and fulfilment
Cite (SBL): Eusebius, Ecl. proph. 3.45 (Gaisford; trans. Sophia Scriptura, https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/eusebius-eclogae-propheticae/3-45
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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.