Fragments of the Chronographies 49–53
Greek text: Routh 2 (OCR made for this site).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 49
49Routh 2:292
ΑΦΡΙΚΑΝΟΥ͂, περὶ τῶν Ὑρκανῷ καὶ Avrtyovo συμβάντων, καὶ περὶ Ἡρώδου, τοῦ τε Σεβαστοῦ, καὶ δ ἣν "Okraovios ὁ Σεβαστὸς, ὃν Αὔγουστον καλοῦσιν οἱ Ῥωμαῖοι, θετὸς ὧν vios αὐτοῦ (Caii Casaris). ἀπὸ AzroAλωνιάδος τῆς ᾿Ηπείρου ἔνθα ἐπαιδεύετο, εἰς Ρώμην émλθὰ $1 7 τς ἀνελθων, τῶν ἐν τέλει τῆς ἡγεμονίας εἴχετο. ντώνιος δὲ ὕστερον τὴν τῆς Ασίας καὶ ἐπέκεινα ἀρχὴν ἔλαχεν" ἐπὶ rovrov, Ἡρώδου κατηγόρουν ᾿Ιουδαῖοι: ὁ δὲ τοὺς 3 ΄ὔ ΣΝ 3 πρέσβεις ἀποκτείνας, Ἡρώδην ἐπὶ τὴν αὐτοῦ κατῆξεν ἄρχην. ὕστερον δὲ ἅμα Ὑρκανῷ καὶ Φασαήλῳ ἀδελφῷ ἐξεώθη, καὶ προσφυγὼν ᾿Αντωνίῳ, κατῆλθε, Octavius, (Σεβαστὸς μὴ δεχομένων δὲ αὐτὸν ᾿Ιουδαίων, μαχὴ γίνεται kaprepa.. λὺ δὲ Ν ὃ peT πολὺ και ντιγονον κατιοντα €EKOLOXKEL μαχῆ ᾿Αντίγονος δὲ προσφυγὼν Ἡρώδῃ (ον. Ορώδῃ) τῷ τῶν Πάρθων βασιλεῖ διὰ llakopov τοῦ υἱοῦ κατῆλθεν ἐπὶ χρυσοῦ ταλάντοις χιλίοις. καὶ ὁ μὲν Ηρώδης φεύγει: Φασαήλος δὲ ἐν τῇ μαχῇ ἀναιρεῖται Ὑρκανὸς δὲ Αντιγόνῳ παρεδόθη ζῶν" ὁ δὲ Πάρθοις αὐτὸν ἔδωκεν ἄγειν, ἀποτεμὼν αὐτοῦ τὰ ὦτα, ὡς μηκέτι teporo' ἠδέσθη yap αὐτὸν ὡς οἰκεῖον ἀποκτεῖναι. 3 ’ὔὕ μὲν πρῶτον Μαλίχῳ τῷ τῶν ᾿Αραβων βασιλεῖ προσἩρώδης δὲ ἐκπεσὼν, τὸ φεύγει" ὡς δ᾽ οὐ προσήκατο αὐτὸν φόβῳ τῶν Πάρθων, εἰς ᾿Αλεξάνδρειαν παρὰ Κλεοπάτραν ἀπῆλθεν. Ὀλυμπιὰς ρπέ. Κλεοπάτρα τὸν συμβασιλεύσαντα αὐτῇ ἀδελφὸν ἀποκτείνασα, πρὸς ἀπολογίαν ᾿Αντωνίου εἰς λικίαν μεταπεμφθεῖσα, τὴν τῆς ἀρχῆς ἐπιμέλειαν ἐπέτρεψεν Ἡρώδῃ: καὶ ὡς οὐδὲν ἠξίου πιστεύεσθαι, ἐστ᾽ ἂν καταχθῇ eis τὴν ἑαυτοῦ ἄρχην, ἔχουσα Ν Ν παρὰ ᾿Αντώνιον. ὡς ἑαλώκει τῆς γυναικὸς ἔρωτι, τὸν Ἡρώδην ἀπέστειλεν εἰς Ῥώμην κατὰ τὸν Σεβαστὸν πατέρα, kai δὲ avrov Ηρώδην, διά τὸ ὑπὸ Πάρθων καθέστασθαι τὸν Avr(yovov βασιλέα, ἐπέστειλε τοῖς ἐν Παλαιστίν Συρί ἥ "TOV ἐπὶ αιστίνῃ kai Συρίᾳ στρατηγοῖς, κατάγειν αὐτὸν ἐπὶ τὴν ἀρχὴν. καὶ ἅμα Σωσίῳ διεπολέμει πρὸς τὸν ᾿Αντίyovov χρόνῳ πολλῷ, καὶ παντοίαις μάχαις. τότε καὶ Ἰώσηππος ἀδελφὸς Ἡρώδου ἀποθνήσκει στρατηγῶν. Ἡρώδου δὲ πρὸς ᾿Αντώνιον ἐλθόντος.....«««οννννννν νον τρία ἔτη τὸν Avríyovov ἐξεπολιόρκησαν kal ζῶντα ἀπεκομισαν ᾿Αντωνίῳ. ᾿Αντώνιος δὲ Ἡρώδην μὲν καὶ 3» ΙΝ αὐτὸς ἀνηγόρευσεν βασιλέα προσέθηκε δὲ αὑτῷ πόλεις Ἵππον, Γάδαρα, Γάζαν, ᾿Ιόππην, ᾿Ανθηδόνα: καὶ τῆς ᾽᾿Αραβίας, rov Τράχωνα, καὶ τὴν λ Ν δὲ Σ,ὔ 3 κιαν., και 1 avAavnv' προς kat τῆς Συρίας ἐπιτροπην. Ἡρώδης ὑπὸ τῆς συγκλήτου καὶ 'Okraoviov τοῦ Xeβαστοῦ βασιλεὺς ᾿Ιουδαίων ἀνηγορεύθη, καὶ ἐβασίλευσεν ἔτη λδ΄. Αντώνιος ἐπὶ Πάρθους στρατεύειν μέλλων ᾿Αντίγονον τὸν ᾿Ιουδαίων ἀπέκτεινεν βασιλέα, καὶ ᾽Α ραβίαν KAeomarpa παρέδωκεν" διαβάς τε ἐπὶ Πάρθους, ἔπταισε μεγάλως, πλεῖστον ἀποβαλὼν τοῦ στρατοῦ. Ἦν ᾿Ολυμπιὰς prs. ὋὉ Σεβαστὸς ᾿Οκταούϊος τὴν ἐξ ᾿Ιταλίας καὶ πάσης ἑσπέρας δύναμιν ᾿Αντώνιον ἦγεν, οὐ βουλόμενον εἰς “Ῥώμην ἐπανελθεῖν, δέει τῶν ἐν Πάρθοις ἐπταισμένων, καὶ Κλεοπάτρας ἔρωτι. ᾿Αντώνιος δὲ αὐτῷ, τὴν ἐκ τῆς [4 ν 4€ Ζ Ασίας ἔχων δύναμιν, ὑπηντίαζεν. ὃ δὲ «Ἡρώδης οἷα δεινὸς, καὶ τῶν ἰσχυόντων θεραπευτὴς, διπλᾶς ἐξέπέεμπψεν ἐπιστολὰς, καὶ vri στρατὸν, ἐντειλάμενος τοῖς ἡγουμένοις καραδοκεῖν τὰ ἀποβησόμενα. ὡς δὲ ἐκρίθη τε ἡ νίκη, kai δυσὶ vav,ὔ{ Ν ε» 5 [14 μαχίαις ἡττηθεὶς ὁ ᾿Αντώνιος ἐφυγεν εἰς Αἴγυπτον, ἅμα τῇ Κλεοπάτρᾳ, οἱ κομίζοντες ἀπέδοσαν τὰς πρὸς TOV Σεβαστὸν ἐπιστολάς" ἃς πρὸς ᾿Αντώνιον εἶχον ἀποκρύψαντες. ἐπιπίπτει δὲ ᾿Ηρώδῃ σῳ 5 vel τοῦτο). Κλεοπάτρα ἐν τῷ μεσαιολίῳ (μαυσωλαίῳ ἑαυτὴς ὅπλῳ χρησαμένη. λιον kai Σελήνην, ἐπὶ Θηβαΐδα φευγόντας συνέλαβεν ὁ Σεβαστός. Ακτία ὁ ἀγὼν ἐτέθη. Νικόπολις ἡ κατὰ ᾿Ακτίαν ἐκτίσθη, καὶ ᾿Αλεζανδρείας εἰλημμένης πρῶ5τὸος ἡγεμὼν Αἰγύπτου πέμπεται Γάλλος ἸΚορνήλιος, ὃς τῶν ἀποστάντων Αἰγυπτίων καθεῖλε ras πόλεις. μέχρι τοῦδε οἱ Λαγίδαιʼ καὶ σύμπας τῆς Μακεδονικῆς ἡγεμονίας χρόνος μετὰ ἔτη τ΄. τῆς Περσῶν καθαιρέσεως οἶον δυοῖν δέοντα. τορεσιν ἔτη τ΄. deleto δυοῖν δέοντα. Vid. notam). συνάγονται τοίνυν pro καὶ ων λεμαίους καὶ τὴν τελευταίαν Κλεοπάτραν, ὃ γίνεται τῆς “Ῥωμαίων μοναρχικῆς ἡγεμονίας ἔτος ιδ΄. ᾿Ολυμπιάδος δὲ ρπζ΄. ἔτος δ. Τὰ σύμπαντα ἔτη ἀπὸ ᾿Αδὰμ ευοβ΄. Μετὰ ᾿Αλεξανδρείας ἅλωσιν ᾿Ολυμπίας ἤχθη ρπη΄. Ἡρώδης ἐπικτίσας τὴν Γαβινίων πόλιν, τήν Tore Σαμάρειαν, Σεβαστὴν αὐτὴν προσηγόρευσεν" τὸ δὲ ἐπίνειον αὐτῆς τοῦ Στράτωνος 7rvpyov πολίσας, ἀπὸ τοῦ “οαὐτοῦ Καισάρειαν ἐκάλεσεν ἑκατέρᾳ ναὸν ἐγείρας 'Oxraovig. ὕστερον δὲ kai ᾿Αντιπατρίδα κτίζει ἐν τῷ Λυδῷ πεδίῳ ἀπὸ τοῦ ἑαυτοῦ πατρὸς γορευθεῖσαν)" koi τοὺς περὶ τὴν Σεβαστὴν οἰκοῦντας, ὃ χφείλατ ὴν γῆν, ἐν αὐτῇ. ἔκτισεν δὲ ὧν ἀφείλατο τὴν γῆν, ἐγκατῴκισεν ἐν αὐτῇ. ἔκτ καὶ érépas πόλεις" καὶ rots μὲν ᾿Ιουδαίοις βαρὺς ἦν, rots δὲ ἄλλοις ἔθνεσι δεξιώτατος. Ἦν ᾿Ολυμπιὰς pmÓ. ἥτις πρὸ ς΄. καλενδῶν Μαρτίων κατὰ Ἀντιοχεῖς κδ΄. ἰδίων ὁρίων ἔστη ὁ ἐνιαυτός. Περὶ τούτων οὖν τῶν τριῶν βασιλέων φησὶν Ὃ 'ASPIKANOZ ἐν πέμπτῳ βιβλίῳ τῶν Χρονικῶν αὐτοῦ, ὅτι διὰ τὴν ἄγαν δυσσέβειαν αὐτῶν παρέδραμε τούτους ὁ Ἐαγγελιστής" ἔθος (Africanus), τους ovK ἀξίους μνήμης παραλιμπάνειν, τὸν Συμεὼν, kai ἄλAore ἄλλως ἀλλαχόθεν πολλοί. ζωοποιὸν ἀνάστασιν. ὸ δὲ (tor. Τ όδε) καθ᾽ ἔκαστον τῶν πράξεων avrov, (Christi) καὶ θεραπειῶν σωμάτων kai ψυχῶν, καὶ TOv τῆς γνώσεως ἀποκρύφων, ἀναστασεώς τε τῆς ἐκ νεκρῶν, GUTOQKEOTQOTOS 7TDpO ἡμῶν μαθηταῖς τε καὶ αποστολοις το αὐτοῦ δεδήλωται. Ka0' ὅλου τοῦ koc σκότος ἐπήyero φοβερώτατον᾽ σεισμῷ τε αἱ πέτραι διεῤῥήγνυντο. Ν 9 Ν καὶ τὰ πολλὰ τῆς Ιουδαίας καὶ τῆς λοιπῆς γῆς karepῥίφθη. τοῦτο τὸ σκότος ἔκλειψιν ToU ἡλίου OaAAos ἀποκαλεῖ ἐν τρίτῃ TOv ἱστοριῶν, ὡς ἐμοὶ δοκεῖ, ἀλόγως. δὲ τῆς μιᾶς τοῦ πάσχα τὰ περὶ TOv Σωτῆρα συνέβη. ἔκλειψις δὲ ἡλίου σελήνης ὑπελθούσης τὸν ἥλιον γίνεται ἀδύνατον δὲ ἐν ἄλλῳ χρόνῳ, πλὴν ἐν τῷ μεταξὺ νουμηνίας kal τῆς πρὸ αὐτῆς κατὰ τὴν σύνοδον αὐτὴν ἀποβῆναι. πῶς οὖν ἔκλειψις νομισθείη κατὰ διάμετρον σχεδὸν ὑπαρχούσης τῆς σελήνης ἡλίῳ ἔστω δὴ, avvαρπαζέτω τοὺς πολλοὺς γεγενήμενον, καὶ τὸ kocΝ ’,ὕ [4 2 μικον τέρας ἡλίου ἐκλειψις ὑπονοείσθω ἔκ γε τῆς kara τὴν ὄψιν πλάνης. Φλέγων ἱστορεῖ ἐπὶ Τιβερίου Katσαρος ἐ λήνῳ ἔκλ ἡλίου γεγονέναι τελεῖ ρος ἐν πανσελήνῳ ἔκλειψιν ἡλίου γεγον τελείαν, ἀπὸ ὧρας ἔκτης μέχρις ἐννάτης. δῆλον ὡς ravrqv.] Τίς δὲ ἡ κοινωνία σεισμῷ καὶ ἐκλείψει, πέτραις pyy νυμέναις, καὶ ἀναστάσει νεκρῶν, τοσαύτῃ τε κινήσει το κοσμικῇ ἐν γοῦν μακρῷ χρόνῳ τοιοῦτόν τι συμβὰν οὐ μνημονεύεται. ἀλλ᾽ ἢν σκότος θεοποίητον, διότι τὸν Κύριον συνέβη παθεῖν. Καὶ λόγος αἱρεῖ ὅτι ἑβδομήκοντα ἑβδομάδες εἰς τοῦτον συναιροῦνται τὸν χρόνον, ἐν τῷ Δανιήλ... μεν οὖν "T€pLKO7T?) οὕτω πῶς €xovaa πολλά τε καὶ παραδόξα σημαίνει. νῦν δὲ ὧν χρεία λόγον ποιησόμεθα. ὅτι μὲν οὖν περὶ τῆς TOU Χριστοῦ sapovotas λέγεται ταῦτα, μετὰ ἑβδομάδας ἑβδομήκοντα μέλλοντος ἐπιφαίνεσθαι, δῆλον" ἐπὶ γὰρ τοῦ Σωτῆρος, ἀπὸ τούτου, τά παραπτώματα παλαιοῦται, καὶ ἁμαρτίαι συντελοῦνται διὰ τὴν ἀφεσιν τε ἀνομίαι ἐξιλασμῷ μετὰ τῶν ἀδικιῶν ἐξαλείφονται, το δικαιοσύνη αἰώνιος καταγγέλλεται παρὰ τὴν εκ τοῦ νόμου ὁράσεις καὶ "προφητείαι μέχρις loavΗ Ν Ν vov, χρίεται δὲ ἅγιος ἁγίων. πρὸ γὰρ τῆς τοῦ Σωτῆρος ἡμῶν παρουσίας οὐκ ὄντα ταῦτα προσεδοκᾶτο μόνον. ἄρξασθαι δὲ τῶν ἀριθμῶν, τουτέστι τῶν ἐβδο, ἐβὃ $2) [200 3 μ μηκοντα e900ua00Vv, ἃ ἐστιν τετρακοσίια ἐννενήκοντα, ὁ "AyyeAos ὑποτίθεται: "amo ἐξόδου λόγου τοῦ ἀποκριθῆναι, καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλήμ. συνέβη δὲ ταῦτα ἐπὶ ᾿Αρταξέρξου τοῦ Περσῶν βασιλεύοντος εἰΚΟσΤῷ ετει. Νεεμίας yàp ὃ rovrov οἰνοχόος δεηθεὶς ἀποκρίσεώς τε ἔτυχεν, οἰκοδομηθῆναι ἱἱερουσαλὴμ, καὶ λόγος ἐξῆλθε κελεύων ταῦταʼ μέχρι μὲν γὰρ ἐκείνου τοῦ χρόνου ἡ πόλις ἡρήμωτο. ἑβδομηκονταετίαν τῆς αἰχμαλωσίας τῶν βουλομένων ἕκαστον ἑκουσιαστὶ καταπέμψαντος, οἱ μετὰ ᾿Ιησοῦ τοῦ μεγάλου ἱερέως koi Ζοροβάβελ κατελθόντες, καὶ οἱ ἐπὶ ’ὔ 3 Ν Ν τούτοις ἅμα Epa, τὸν νεὼν οἰκοδομεῖν ἐκωλύοντο τὰ πρῶτα, kai τεῖχος τῇ πόλει περιβάλλειν, ὡς οὐ kekeλευσμένου τούτου. ἔμεινεν οὖν Νεεμίου καὶ βασιλείας Apra£ep£ov εἰκοσαετοῦς, καὶ τῆς Περσῶν ἡγεμονίας ἔτους πεντεκαιδεκάτου kai ἑκατοστοῦ" ἀπὸ δὲ τῆς ἁλώσεως Ἱἱερουσαλὴμ ἑκατὸν ὀγδοήκοντα πέντε ἔτη ylverav καὶ rore βασιλεὺς ᾿Αρταξέρξης éκéλευσεν οἰκοδομηθῆναι τὴν πόλιν. Neeuias δὲ karaπεμφθεὶς τοῦ ἔργου προέστη, ἡ δὲ ὠκοδομήθη πλατεῖα καὶ περίτειχος, ὡς προεφητεύθη" κᾳκεῖθεν ἀριθμοῦσιν ἡμῖν ἑβδομήκοντα ἑβδομάδες εἰς τὸν Χριστὸν συντελοῦνται. yàp ἄλλοθέν ποθεν ἀριθμεῖν ἀρξαίμεθα, καὶ ovk ἐντεῦθεν, οὔτε ὁ χρόνος συνδραμεῖται, kai πλεῖστα &roπα ἀπαντήσει. ἐάν τε γὰρ ἀπὸ Κύρου καὶ τῆς πρώτης καταπομπῆς τὴν ἀρχὴν ποιησώμεθα τῆς ἀριθμησεως ε Ν Ν τῶν ἑβδομήκοντα ἑβδομάδων, eis ἔτη ἑκατὸν καὶ προσέτι Ael δὲ »Α47 καὶ ες ΝΥ περισσεῦυει σπλειἍ xpovos, ἢ" 7epas Δανιὴλ ὁ AyyeAos. προεφήτευσεʼ πολλῷ δὲ πλείων, εἰ αρχὴς Tus αἰχμαλωσίας. εὑρίσκομεν yap τὴν IIepσῶν βασιλείαν ἔτεσι διακοσίοις τριάκοντα περιγραφο,ὔ [4 ’ὔ μένην. τήν τε Μακεδόνων εἰς ἔτη τριακόσια ἑβδομήκοντα delend.] παρατείνουσαν, κἀκεῖθεν ἐπὶ τὸ "Τιβερίου Καίσαρος ἐκκαιδέκατον ἔτος εἰς ἔτη ἑξήκοντα. "Aso δὲ Apra£ép£ov ἑβδομήκοντα ἑβδομάδες εἰς τὸν ἐπὶ Χριστοῦ συντελοῦνται χρόνον κατὰ τοὺς ᾿Ιουδαίων ἀριθμούς. ἀπὸ γὰρ Νεεμίου, ὃς ὑπὸ Αρταζξέρξου τὴν leρουσαληὴμ ανοικοθομήσων ἐπέμφθη. ἐτει πεντεκαιδεκάτῳ καὶ ἑκατοστῷ τῆς Περσῶν βασιλείας, αὐτοῦ δὲ ApraÉép£ov βασιλείας εἰκοστῷ ἔτει, καὶ ᾿Ολυμπιάδος ὀγδοηκοστῆς τρίτης ἔτει τετάρτῳ, ἐπὶ τοῦτον τὸν χρόνον ὃς ἢν ᾿Ολυμπιάδος διακοσιοστῆς δευτέρας ἐτος δεύτερον, Τιβερίου δὲ Καίσαρος ἡγεμονίας ἔτος ἑκκαιδέκατον, ἔτη συνάγεται τετρακόσια ἑβδομήκοντα πέντε. ἅπερ Efpoika rerpaκόσια ἐννενήκοντα ἐτὴ γίνεται, κατὰ TOV σεληνιαῖον δρόμον τοὺς ἐνιαυτοὺς ἐκείνων ἐξαριθμουμένων, ὅς ἐστιν, ὡς πρόχειρον εἰπεῖν, ἡμερῶν τριακοσίων πεντήκοντα τεσσάρων" τοῦ ἡλιακοῦ κύκλου ὑπάρχοντος ἡμερῶν τριακοσίων ἑξήκοντα πέντε, τετάρτου, τὴν yap κατὰ σελήνην δωδεκάμηνον παραλλάσσει ἡμέραις ἕνδεκα kai τετάρτῳ. το διὰ τοῦτο καὶ EAAmves καὶ ᾿Ιουδαῖοι τρεῖς μῆνας ἐμ-βολίμους ἔτεσιν okro παρεμβάλλουσιν ὀκτάκις yap τὰ €vOeka καὶ τέταρτον ποιεῖ τρίμηνον. τὰ τοίνυν τετρακόσια ἑβδομήκοντα πέντε ἐτη, Okraernpióes γίνονται πεντήκοντα ἐννέα, καὶ μῆνεις τρεῖς (cor. érg τρία ería γινομένης (cor. γινομένου) ἔτη πεντεκαίδεκα, ὀλίγων ἡμερῶν ἀποδεόντων, γίγνονται. ταῦτα δὲ πρὸς τοῖς τετρακοσίοις ἑβδομήκοντα πέντε ἔτεσιν, αἱ ἑβδομήκοντα ἑβδομάδες συντελοῦνται. Μὴ δή τις ἡμᾶς τῶν νομιὰν ἀριθμῶν απειροὺς ειναι νομιζέτω τξε. μερῶν Kai τετάρτου μορίου προτεταχέναι αὐτὴν. ἐνιαυτὸν pro αὐτὴν.) οὐδὲ γὰρ ἀγνοίᾳ τ᾽ ἀληθοῦς, διὰ δὲ ς τὴν λεπτολογίαν ψηφιζμενον συνετέμομεν. τοῖς δὲ ἐπ᾽ ἀκριβὲς πάντα πειρωμένοις ἐξετάζειν, καὶ τοῦθ᾽ ὡς ἐν γραφῇ παρακείσθω. τὸ μὲν ἔτος ἐπίπαν ἕκαστον ἐστὶν Ν προ ἡμέρων τξε Kat, μέρας και VUKTOS εἰς εννεακαιθέκατον ὃ θ ιαιρεθείσης, μέρῃ τούτων τὰ καιδέκατα διαιρεθείσης μέρη, τούτων τῶν μεταξὺ δὲ TOU λέγειν τὸν ἐνιαυτὸν ἡμερῶν τζξε΄. kai τετραμορίου θημέρου μερῶν voc. ἡμέραι παραλλῆηλον εἰσὶν ς΄. Kai τετραμόριον. μὴν TOV Ἰςτῆς σελήνης μῆνα κατὰ τὴν ἀκριβῆ λεπτολογίαν εὑρίσκομεν κθ΄. καὶ ἡμισείας, ἡμέρας kai νυκτὸς διαιρεθείσης εἰς μέρη τούτων τα ο΄. καὶ ἥμισυ... ἃ γίνεται ἐννενηκοστοτέταρτα τρία, καὶ ταῦτα map ὀλίγον χρόνον καταγίνεται. Συμβαίνει δὲ τῶν (fox. τὸ) ἀπὸ 'Apra£ép£ov βασιλείας ἐτους κ΄, ὡς ἐν τῷ Εσδρᾳ map Ἑβραίοις, ὅπερ καθ᾽ “Ἕλληνας ἦν ᾿Ολυμπιάδος ὀγδοηκοστῆς τέταρτον ἔτος, μέχρις ékrov καὶ δεκάτου Τιβερίου Καίσαρος, ὕπερ ἦν ᾿Ολυμπιάδος σβ΄. ἔτος δεύτερον, ἐπισυνάγεσθαι τὰ προειρήμενα voe. ἃ γίνεται κατὰ Efpaiovs ἔτη ὡς προείρηται. τοῦτ᾽ ἐστιν ἑβδομάδες 7; ἣν εν [4 καθὰ προεφητεύθη τῷ Δανιὴλ ὑπὸ τοῦ Γαβριὴλ ἡ το Χριστοῦ παρουσία. εἰ δέ τῳ δοκεῖ τὰ ιε΄. ἔτη, τὰ '"EB“ἊΝ ᾽ὔ 3 paika, πλάνην €yyevvüv' μετ᾽ ἐκεῖνα, εἰς ἡμᾶς ἔτη διακόσια ἐγγὺς, kal οὐδὲν ἐν μέσῳ παράδοξον ἱστόρηται. δύναται δὲ καὶ ἡ μία καὶ ἡμίσεια ἑβδομὰς, ἣν ἐπὶ συντελείᾳ παραλαμβάνεσθαι δεῖν ὑπονοοῦμεν, παρηγορεῖν τὸν ἐπιζητούμενον τῶν ιε΄. ἐτῶν καὶ κονφίζειν χρόνον. συμβολικώτερον αἱ προφητεῖαι ἐξενενεγμέναι τυγχάνουσι, δῆλον. Οπόσον δὲ ἐφ᾽ ἡμῖν, ὄρθως, οἶμαι, τὴν γραφὴν ἐδεξάμεθα, ἐπεὶ καὶ συναιρείσθαί πως ἡγουμένη τῆς ὀπτασίας πέρικοπὴ δοκεῖ, ἧς ἡ ἀρχή ἔτει τρίτῳ τῆς βασιλείας Βαλτάσαρ, ἔνθα περὶ τῆς καθαιρέσεως τῆς Περσῶν ἀρχῆς ὑφ᾽ “Ἑλλήνων προδηλοῖ ἐμβολίμους τρεῖς μῆνας προσλαμβανούσης. ἀπὸ δὲ Αρταξέρξου ὅθεν ὁ λόγος ἐξῆλθεν οἰκοδομηθῆναι 'lepovσαλὴμ, ἑβδομάδες συντελοῦνται. ἰδίᾳ δὲ περὶ τούτων καὶ ἀκριβέστερον ἐν τῷ περὶ ἑβδομάδων καὶ τῆσδε τῆς προφητείας ἀπεδείξαμεν. θαυμάζω δὲ ᾿Ιουδωίων μὲν μήπω φασκόντων ἐληλυθέναι τὸν Κύριον: τοὺς ἀπὸ Μαρκίωνος δὲ, ὑπὸ τῶν προφητειῶν μὴ σι ΕΣ προηγορεῦσθαι, οὕτω γύμνως ὄψιν τῶν γραφῶν δεικνυουσῶν. Καὶ μετ᾽ ὀλίγαʼ Συνάγονται δὲ τοίνυν οἱ χρόνοι ἐπὶ τὴν τοῦ Κυρίου 2 Ν 3 Ν παρουσίαν ἀπὸ Aag, καὶ τῆς ἀναστάσεως ἀνάστασιν 5 2^ κα λυμπιάδα ἔτη pl9, ὡς ἐν τοῖς πρόσθεν ἡμῖν ἀποδέδεικται.
APhRIKANOU, peri tōn Hyrkanǭ kai Avrtyovo symbantōn, kai peri Hērōdou, tou te Sebastou, kai d hēn "Okraovios ho Sebastos, hon Augouston kalousin hoi Rhōmaioi, thetos hōn vios autou (Caii Casaris). apo AzroAlōniados tēs ᾿Ēpeirou entha epaideueto, eis Rōmēn emltha $1 7 ts anelthōn, tōn en telei tēs hēgemonias eicheto. ntōnios de hysteron tēn tēs Asias kai epekeina archēn elachen" epi rovrov, Hērōdou katēgoroun ᾿Ioudaioi: ho de tous 3 ΄y SN 3 presbeis apokteinas, Hērōdēn epi tēn autou katēxen archēn. hysteron de hama Hyrkanǭ kai Phasaēlǭ adelphǭ exeōthē, kai prosphygōn ᾿Antōniǭ, katēlthe, Octavius, (Sebastos mē dechomenōn de auton ᾿Ioudaiōn, machē ginetai kaprepa.. ly de N ho peT poly kai ntigonon kationta €EKOLOXKEL machē ᾿Antigonos de prosphygōn Hērōdę̄ (on. Orōdę̄) tǭ tōn Parthōn basilei dia llakopov tou huiou katēlthen epi chrysou talantois chiliois. kai ho men Ērōdēs pheugei: Phasaēlos de en tę̄ machę̄ anaireitai Hyrkanos de Antigonǭ paredothē zōn" ho de Parthois auton edōken agein, apotemōn autou ta ōta, hōs mēketi teporo' ēdesthē yap auton hōs oikeion apokteinai. 3 ’hyy men prōton Malichǭ tǭ tōn ᾿Arabōn basilei prosĒrōdēs de ekpesōn, to pheugei" hōs d᾽ ou prosēkato auton phobǭ tōn Parthōn, eis ᾿Alexandreian para Kleopatran apēlthen. Olympias rpe. Kleopatra ton symbasileusanta autę̄ adelphon apokteinasa, pros apologian ᾿Antōniou eis likian metapemphtheisa, tēn tēs archēs epimeleian epetrepsen Hērōdę̄: kai hōs ouden ēxiou pisteuesthai, est᾽ an katachthę̄ eis tēn heautou archēn, echousa N N para ᾿Antōnion. hōs healōkei tēs gynaikos erōti, ton Hērōdēn apesteilen eis Rhōmēn kata ton Sebaston patera, kai de avrov Ērōdēn, dia to hypo Parthōn kathestasthai ton Avr(yovov basilea, epesteile tois en Palaistin Syri hē "TOV epi aistinę̄ kai Syrią stratēgois, katagein auton epi tēn archēn. kai hama Sōsiǭ diepolemei pros ton ᾿Antiyovov chronǭ pollǭ, kai pantoiais machais. tote kai Iōsēppos adelphos Hērōdou apothnēskei stratēgōn. Hērōdou de pros ᾿Antōnion elthontos.....«««onnnnnnn non tria etē ton Avriyovov exepoliorkēsan kal zōnta apekomisan ᾿Antōniǭ. ᾿Antōnios de Hērōdēn men kai 3» IN autos anēgoreusen basilea prosethēke de hautǭ poleis Hippon, Gadara, Gazan, ᾿Ioppēn, ᾿Anthēdona: kai tēs ᾽᾿Arabias, rov Trachōna, kai tēn l N de S,y 3 kian., kai 1 avAavnv' pros kat tēs Syrias epitropēn. Hērōdēs hypo tēs synklētou kai 'Okraoviov tou Xebastou basileus ᾿Ioudaiōn anēgoreuthē, kai ebasileusen etē ld΄. Antōnios epi Parthous strateuein mellōn ᾿Antigonon ton ᾿Ioudaiōn apekteinen basilea, kai ᾽A rabian KAeomarpa paredōken" diabas te epi Parthous, eptaise megalōs, pleiston apobalōn tou stratou. Ēn ᾿Olympias prs. HoO Sebastos ᾿Oktaouïos tēn ex ᾿Italias kai pasēs hesperas dynamin ᾿Antōnion ēgen, ou boulomenon eis “Rhōmēn epanelthein, deei tōn en Parthois eptaismenōn, kai Kleopatras erōti. ᾿Antōnios de autǭ, tēn ek tēs [4 n 4€ Z Asias echōn dynamin, hypēntiazen. ho de «Hērōdēs hoia deinos, kai tōn ischyontōn therapeutēs, diplas exepeemppsen epistolas, kai vri straton, enteilamenos tois hēgoumenois karadokein ta apobēsomena. hōs de ekrithē te hē nikē, kai dysi vav,y{ N e» 5 [14 machiais hēttētheis ho ᾿Antōnios ephygen eis Aigypton, hama tę̄ Kleopatrą, hoi komizontes apedosan tas pros TOV Sebaston epistolas" has pros ᾿Antōnion eichon apokrypsantes. epipiptei de ᾿Ērōdę̄ sǭ 5 vel touto). Kleopatra en tǭ mesaioliǭ (mausōlaiǭ heautēs hoplǭ chrēsamenē. lion kai Selēnēn, epi Thēbaïda pheugontas synelaben ho Sebastos. Aktia ho agōn etethē. Nikopolis hē kata ᾿Aktian ektisthē, kai ᾿Alezandreias eilēmmenēs prō5toos hēgemōn Aigyptou pempetai Gallos IKornēlios, hos tōn apostantōn Aigyptiōn katheile ras poleis. mechri toude hoi Lagidaiʼ kai sympas tēs Makedonikēs hēgemonias chronos meta etē t΄. tēs Persōn kathaireseōs oion dyoin deonta. toresin etē t΄. deleto dyoin deonta. Vid. notam). synagontai toinyn pro kai ōn lemaious kai tēn teleutaian Kleopatran, ho ginetai tēs “Rhōmaiōn monarchikēs hēgemonias etos id΄. ᾿Olympiados de rpz΄. etos d. Ta sympanta etē apo ᾿Adam euob΄. Meta ᾿Alexandreias halōsin ᾿Olympias ēchthē rpē΄. Hērōdēs epiktisas tēn Gabiniōn polin, tēn Tore Samareian, Sebastēn autēn prosēgoreusen" to de epineion autēs tou Stratōnos 7rvpyov polisas, apo tou “oautou Kaisareian ekalesen hekaterą naon egeiras 'Oxraovig. hysteron de kai ᾿Antipatrida ktizei en tǭ Lydǭ pediǭ apo tou heautou patros goreutheisan)" koi tous peri tēn Sebastēn oikountas, ho chpheilat ēn gēn, en autę̄. ektisen de hōn apheilato tēn gēn, enkatǭkisen en autę̄. ekt kai erepas poleis" kai rots men ᾿Ioudaiois barys ēn, rots de allois ethnesi dexiōtatos. Ēn ᾿Olympias pmO. hētis pro s΄. kalendōn Martiōn kata Antiocheis kd΄. idiōn horiōn estē ho eniautos. Peri toutōn oun tōn triōn basileōn phēsin Ho 'ASPIKANOZ en pemptǭ bibliǭ tōn Chronikōn autou, hoti dia tēn agan dyssebeian autōn paredrame toutous ho Eangelistēs" ethos (Africanus), tous ovK axious mnēmēs paralimpanein, ton Symeōn, kai alAore allōs allachothen polloi. zōopoion anastasin. o de (tor. T ode) kath᾽ ekaston tōn praxeōn avrov, (Christi) kai therapeiōn sōmatōn kai psychōn, kai TOv tēs gnōseōs apokryphōn, anastaseōs te tēs ek nekrōn, GUTOQKEOTQOTOS 7TDpO hēmōn mathētais te kai apostolois to autou dedēlōtai. Ka0' holou tou koc skotos epēyero phoberōtaton᾽ seismǭ te hai petrai dierrhēgnynto. N 9 N kai ta polla tēs Ioudaias kai tēs loipēs gēs kareprhiphthē. touto to skotos ekleipsin ToU hēliou OaAAos apokalei en tritę̄ TOv historiōn, hōs emoi dokei, alogōs. de tēs mias tou pascha ta peri TOv Sōtēra synebē. ekleipsis de hēliou selēnēs hypelthousēs ton hēlion ginetai adynaton de en allǭ chronǭ, plēn en tǭ metaxy noumēnias kal tēs pro autēs kata tēn synodon autēn apobēnai. pōs oun ekleipsis nomistheiē kata diametron schedon hyparchousēs tēs selēnēs hēliǭ estō dē, avvarpazetō tous pollous gegenēmenon, kai to kocN ’,hy [4 2 mikon teras hēliou ekleipsis hyponoeisthō ek ge tēs kara tēn opsin planēs. Phlegōn historei epi Tiberiou Katsaros e lēnǭ ekl hēliou gegonenai telei ros en panselēnǭ ekleipsin hēliou gegon teleian, apo hōras ektēs mechris ennatēs. dēlon hōs ravrqv.] Tis de hē koinōnia seismǭ kai ekleipsei, petrais pyy nymenais, kai anastasei nekrōn, tosautę̄ te kinēsei to kosmikę̄ en goun makrǭ chronǭ toiouton ti symban ou mnēmoneuetai. all᾽ ēn skotos theopoiēton, dioti ton Kyrion synebē pathein. Kai logos hairei hoti hebdomēkonta hebdomades eis touton synairountai ton chronon, en tǭ Daniēl... men oun "T€pLKO7T?) houtō pōs €xovaa polla te kai paradoxa sēmainei. nyn de hōn chreia logon poiēsometha. hoti men oun peri tēs TOU Christou sapovotas legetai tauta, meta hebdomadas hebdomēkonta mellontos epiphainesthai, dēlon" epi gar tou Sōtēros, apo toutou, ta paraptōmata palaioutai, kai hamartiai syntelountai dia tēn aphesin te anomiai exilasmǭ meta tōn adikiōn exaleiphontai, to dikaiosynē aiōnios katangelletai para tēn ek tou nomou horaseis kai "prophēteiai mechris loavĒ N N vov, chrietai de hagios hagiōn. pro gar tēs tou Sōtēros hēmōn parousias ouk onta tauta prosedokato monon. arxasthai de tōn arithmōn, toutesti tōn ebdo, ebo $2) [200 3 m mēkonta e900ua00Vv, ha estin tetrakosiia ennenēkonta, ho "AyyeAos hypotithetai: "amo exodou logou tou apokrithēnai, kai tou oikodomēsai Hierousalēm. synebē de tauta epi ᾿Artaxerxou tou Persōn basileuontos eiKOsTǭ etei. Neemias yap ho rovrov oinochoos deētheis apokriseōs te etychen, oikodomēthēnai hiierousalēm, kai logos exēlthe keleuōn tautaʼ mechri men gar ekeinou tou chronou hē polis hērēmōto. hebdomēkontaetian tēs aichmalōsias tōn boulomenōn hekaston hekousiasti katapempsantos, hoi meta ᾿Iēsou tou megalou hiereōs koi Zorobabel katelthontes, kai hoi epi ’y 3 N N toutois hama Epa, ton neōn oikodomein ekōlyonto ta prōta, kai teichos tę̄ polei periballein, hōs ou kekeleusmenou toutou. emeinen oun Neemiou kai basileias Apra£ep£ov eikosaetous, kai tēs Persōn hēgemonias etous pentekaidekatou kai hekatostou" apo de tēs halōseōs Hiierousalēm hekaton ogdoēkonta pente etē ylverav kai rore basileus ᾿Artaxerxēs ekeleusen oikodomēthēnai tēn polin. Neeuias de karapemphtheis tou ergou proestē, hē de ōkodomēthē plateia kai periteichos, hōs proephēteuthē" kąkeithen arithmousin hēmin hebdomēkonta hebdomades eis ton Christon syntelountai. yap allothen pothen arithmein arxaimetha, kai ovk enteuthen, oute ho chronos syndrameitai, kai pleista &ropa apantēsei. ean te gar apo Kyrou kai tēs prōtēs katapompēs tēn archēn poiēsōmetha tēs arithmēseōs e N N tōn hebdomēkonta hebdomadōn, eis etē hekaton kai proseti Ael de »A47 kai es NY perisseuyei spleiA xpovos, ē" 7epas Daniēl ho AyyeAos. proephēteuseʼ pollǭ de pleiōn, ei archēs Tus aichmalōsias. heuriskomen yap tēn IIepsōn basileian etesi diakosiois triakonta perigrapho,y [4 ’y menēn. tēn te Makedonōn eis etē triakosia hebdomēkonta delend.] parateinousan, kakeithen epi to "Tiberiou Kaisaros ekkaidekaton etos eis etē hexēkonta. "Aso de Apra£ep£ov hebdomēkonta hebdomades eis ton epi Christou syntelountai chronon kata tous ᾿Ioudaiōn arithmous. apo gar Neemiou, hos hypo Artazxerxou tēn lerousalēēm anoikothomēsōn epemphthē. etei pentekaidekatǭ kai hekatostǭ tēs Persōn basileias, autou de ApraEep£ov basileias eikostǭ etei, kai ᾿Olympiados ogdoēkostēs tritēs etei tetartǭ, epi touton ton chronon hos ēn ᾿Olympiados diakosiostēs deuteras etos deuteron, Tiberiou de Kaisaros hēgemonias etos hekkaidekaton, etē synagetai tetrakosia hebdomēkonta pente. haper Efpoika rerpakosia ennenēkonta etē ginetai, kata TOV selēniaion dromon tous eniautous ekeinōn exarithmoumenōn, hos estin, hōs procheiron eipein, hēmerōn triakosiōn pentēkonta tessarōn" tou hēliakou kyklou hyparchontos hēmerōn triakosiōn hexēkonta pente, tetartou, tēn yap kata selēnēn dōdekamēnon parallassei hēmerais hendeka kai tetartǭ. to dia touto kai EAAmves kai ᾿Ioudaioi treis mēnas em-bolimous etesin okro paremballousin oktakis yap ta €vOeka kai tetarton poiei trimēnon. ta toinyn tetrakosia hebdomēkonta pente etē, Okraernpioes ginontai pentēkonta ennea, kai mēneis treis (cor. erg tria eria ginomenēs (cor. ginomenou) etē pentekaideka, oligōn hēmerōn apodeontōn, gignontai. tauta de pros tois tetrakosiois hebdomēkonta pente etesin, hai hebdomēkonta hebdomades syntelountai. Mē dē tis hēmas tōn nomian arithmōn apeirous einai nomizetō txe. merōn Kai tetartou moriou protetachenai autēn. eniauton pro autēn.) oude gar agnoią t᾽ alēthous, dia de s tēn leptologian psēphizmenon synetemomen. tois de ep᾽ akribes panta peirōmenois exetazein, kai touth᾽ hōs en graphę̄ parakeisthō. to men etos epipan hekaston estin N pro hēmerōn txe Kat, meras kai VUKTOS eis enneakaithekaton ho th iairetheisēs, merę̄ toutōn ta kaidekata diairetheisēs merē, toutōn tōn metaxy de TOU legein ton eniauton hēmerōn tzxe΄. kai tetramoriou thēmerou merōn voc. hēmerai parallēēlon eisin s΄. Kai tetramorion. mēn TOV Istēs selēnēs mēna kata tēn akribē leptologian heuriskomen kth΄. kai hēmiseias, hēmeras kai nyktos diairetheisēs eis merē toutōn ta o΄. kai hēmisy... ha ginetai ennenēkostotetarta tria, kai tauta map oligon chronon kataginetai. Symbainei de tōn (fox. to) apo 'Apra£ep£ov basileias etous k΄, hōs en tǭ Esdrą map Hebraiois, hoper kath᾽ “Hellēnas ēn ᾿Olympiados ogdoēkostēs tetarton etos, mechris ekrov kai dekatou Tiberiou Kaisaros, hyper ēn ᾿Olympiados sb΄. etos deuteron, episynagesthai ta proeirēmena voe. ha ginetai kata Efpaiovs etē hōs proeirētai. tout᾽ estin hebdomades 7? hēn en [4 katha proephēteuthē tǭ Daniēl hypo tou Gabriēl hē to Christou parousia. ei de tǭ dokei ta ie΄. etē, ta '"EB“AN ᾽y 3 paika, planēn €yyevvuv' met᾽ ekeina, eis hēmas etē diakosia engys, kal ouden en mesǭ paradoxon historētai. dynatai de kai hē mia kai hēmiseia hebdomas, hēn epi synteleią paralambanesthai dein hyponooumen, parēgorein ton epizētoumenon tōn ie΄. etōn kai konphizein chronon. symbolikōteron hai prophēteiai exenenegmenai tynchanousi, dēlon. Oposon de eph᾽ hēmin, orthōs, oimai, tēn graphēn edexametha, epei kai synaireisthai pōs hēgoumenē tēs optasias perikopē dokei, hēs hē archē etei tritǭ tēs basileias Baltasar, entha peri tēs kathaireseōs tēs Persōn archēs hyph᾽ “Hellēnōn prodēloi embolimous treis mēnas proslambanousēs. apo de Artaxerxou hothen ho logos exēlthen oikodomēthēnai 'lepovsalēm, hebdomades syntelountai. idią de peri toutōn kai akribesteron en tǭ peri hebdomadōn kai tēsde tēs prophēteias apedeixamen. thaumazō de ᾿Ioudōiōn men mēpō phaskontōn elēlythenai ton Kyrion: tous apo Markiōnos de, hypo tōn prophēteiōn mē si ES proēgoreusthai, houtō gymnōs opsin tōn graphōn deiknyousōn. Kai met᾽ oligaʼ Synagontai de toinyn hoi chronoi epi tēn tou Kyriou 2 N 3 N parousian apo Aag, kai tēs anastaseōs anastasin 5 2^ ka lympiada etē pl9, hōs en tois prosthen hēmin apodedeiktai.
Of Africanus, on the events concerning Hyrcanus and Antigonus, and concerning Herod and Augustus. … Octavius Augustus, whom the Romans call Augustus, being his (Gaius Caesar's) adopted son, went up from Apollonia in Epirus, where he was being educated, to Rome, and took hold of the chief power of the government. Antony afterwards obtained the rule of Asia and of the regions beyond. Under him the Jews accused Herod; but he killed the envoys and restored Herod to his rule. Later Herod was driven out together with Hyrcanus and his brother Phasael, and having fled to Antony he came back; and when the Jews would not receive him, a fierce battle took place. … And not long after he defeats in battle Antigonus too, who was returning. But Antigonus, having fled to Orodes, the king of the Parthians, came back through Pacorus his son, for a thousand talents of gold. And Herod flees; Phasael is killed in the battle; and Hyrcanus was handed over alive to Antigonus, who gave him to the Parthians to lead away, having cut off his ears, so that he might no longer be priest; for he was ashamed to kill him as a kinsman. Herod, driven out, first flees to Malichus, king of the Arabs; and when he would not receive him for fear of the Parthians, he went away to Alexandria, to Cleopatra. Olympiad 185. Cleopatra, having killed the brother who reigned with her, when she was summoned to Cilicia to make her defense before Antony, entrusted the care of her government to Herod; and since he did not think fit to be trusted until he should be restored to his own rule, … being with Antony, since he had been captured by love of the woman, she sent Herod to Rome, to Augustus … and because the Parthians had established Antigonus as king, he wrote to the generals in Palestine and Syria to restore Herod to his rule. And together with Sosius he fought against Antigonus for a long time and in battles of every kind. Then also Joseph, Herod's brother, died while in command. And when Herod came to Antony, … for three years they besieged Antigonus and brought him alive to Antony. And Antony himself proclaimed Herod king, and added to him the cities of Hippos, Gadara, Gaza, Joppa and Anthedon, and of Arabia, Trachonitis and … and Gaulanitis, and further the procuratorship of Syria. Herod was proclaimed king of the Jews by the Senate and by Octavius Augustus, and reigned 34 years. Antony, about to march against the Parthians, killed Antigonus, the king of the Jews, and gave Arabia to Cleopatra; and having crossed over against the Parthians he met with a great reverse, losing most of his army. It was Olympiad 186. Octavius Augustus led the forces of Italy and of all the West against Antony, who did not wish to return to Rome, for fear because of his reverses among the Parthians and for love of Cleopatra. And Antony met him with the forces of Asia. And Herod, being clever and a courtier of the powerful, sent out double letters, and an army, instructing the commanders to watch for the outcome. And when the victory was decided, and Antony, defeated in two naval battles, fled into Egypt with Cleopatra, the bearers delivered the letters to Augustus, hiding those they had for Antony. … Cleopatra (died) in her mausoleum, using a weapon against herself. … Helios and Selene, fleeing to the Thebaid, Augustus seized. The Actian games were established; Nicopolis near Actium was founded; and when Alexandria was taken, Cornelius Gallus is sent as the first governor of Egypt, who destroyed the cities of the Egyptians who had revolted. Up to this point the Lagidae ruled; and the whole time of the Macedonian rule after the overthrow of the Persians was 300 years less two. … the Ptolemies and the last Cleopatra, which is the 14th year of the monarchical rule of the Romans, and the 4th year of the 187th Olympiad. The total of years from Adam is 5472. After the capture of Alexandria the 188th Olympiad was held. Herod, having rebuilt the city of the Gabinians, then called Samaria, named it Sebaste; and having made a city of its port, Strato's Tower, he called it Caesarea after the same Augustus, raising a temple to Octavius in each. Later he also founds Antipatris in the plain of Lydda, named after his own father; and he settled in it those living around Sebaste whose land he had taken away. He founded other cities too; and he was harsh to the Jews, but most gracious to the other nations. It was Olympiad 189, in which the year began on the sixth day before the Kalends of March, according to the Antiochenes on the 24th of their own month. [b] Concerning these three kings, then, Africanus says in the fifth book of his Chronicles that because of their excessive impiety the Evangelist passed them over; for it is the custom … to omit those not worthy of remembrance … Simeon … and many others at different times in different ways … life-giving resurrection. [c] … And each of his (Christ's) deeds, and his healings of bodies and souls, and the hidden things of knowledge, and the resurrection from the dead, have been made known most sufficiently before us by his disciples and apostles. Over the whole world there came a most fearful darkness; and the rocks were split by an earthquake, and many places in Judea and in the rest of the earth were thrown down. This darkness Thallus, in the third book of his Histories, calls an eclipse of the sun, unreasonably, as it seems to me. … the events concerning the Savior happened (the day before) the Passover. But an eclipse of the sun happens when the moon passes under the sun; and it cannot happen at any other time than between the first day of the moon and the day before it, at the conjunction itself. How then could an eclipse be thought to happen when the moon is almost diametrically opposite the sun? Let it be so; let what happened carry away the multitude, and let the cosmic portent be supposed to be an eclipse of the sun, from the deception of sight. Phlegon records that in the time of Tiberius Caesar, at full moon, there was a total eclipse of the sun from the sixth hour to the ninth; it is clear that he means this one. But what has an eclipse in common with an earthquake, rocks splitting, the resurrection of the dead, and so great a disturbance of the world? At any rate, in a long period no such event is remembered. But it was a darkness made by God, because the Lord happened to suffer. And reason shows that the seventy weeks of Daniel are comprised up to this time. [d] … This passage, then, being so, signifies many marvelous things; but now we shall speak of what is needful. That these things are said of the coming of Christ, who was to appear after seventy weeks, is clear; for in the Savior's time, from then on, transgressions are made old, and sins are brought to an end through forgiveness, and iniquities together with injustices are blotted out by expiation, and an everlasting righteousness is proclaimed beside that which is from the law, and visions and prophecies (last) until John, and the holy of holies is anointed. For before the coming of our Savior these things did not exist, but were only expected. And the angel proposes that the numbers, that is, of the seventy weeks, which are 490 years, begin from the going forth of the word to answer and to build Jerusalem. And these things happened in the twentieth year of the reign of Artaxerxes, king of the Persians. For Nehemiah, his cupbearer, having made request, obtained the answer that Jerusalem should be built, and the word went forth commanding these things; for until that time the city lay desolate. For when Cyrus, after the seventy years of the captivity, had sent down all who wished, of their own free will, those who came down with Jeshua the high priest and Zerubbabel, and those after them with Ezra, were at first prevented from building the temple and from surrounding the city with a wall, as this had not been commanded. So it remained until Nehemiah and the twentieth year of the reign of Artaxerxes, the hundred and fifteenth year of the Persian rule; and from the capture of Jerusalem there are 185 years; and then King Artaxerxes commanded the city to be built. And Nehemiah, being sent down, presided over the work, and the street and the surrounding wall were built, as had been prophesied; and from that point, as we reckon, seventy weeks are completed up to Christ. For if we should begin to reckon from somewhere else and not from here, the times will not agree, and very many absurdities will arise. For if we make the beginning of the reckoning of the seventy weeks from Cyrus and the first sending down, … the time exceeds by a hundred years and more the limit that the angel prophesied to Daniel; and much more if from the beginning of the captivity. For we find the Persian kingdom comprised in 230 years, and that of the Macedonians extending to 370 years, and from then to the sixteenth year of Tiberius Caesar 60 years. But from Artaxerxes seventy weeks are completed up to the time of Christ according to the Jewish reckoning. For from Nehemiah, who was sent by Artaxerxes to rebuild Jerusalem in the 115th year of the Persian kingdom, the 20th year of the reign of Artaxerxes himself and the 4th year of the 83rd Olympiad, up to this time, which was the second year of the 202nd Olympiad and the sixteenth year of the reign of Tiberius Caesar, 475 years are reckoned; which make 490 Hebrew years, since they measure their years by the course of the moon, which is, to speak roughly, of 354 days, while the solar cycle is of 365¼ days; for it exceeds the lunar twelve months by 11¼ days. For this reason both Greeks and Jews insert three intercalary months every eight years; for eight times 11¼ make three months. The 475 years, then, make 59 periods of eight years and three months; and the three-month intercalations, (being added) every eight years, make fifteen years, a few days short; and these, added to the 475 years, complete the seventy weeks. Let no one think us ignorant of the astronomical numbers, … that we have put it at 365¼ days; for we abridged the calculation not through ignorance of the truth, but to avoid minute reckoning. For those who try to examine everything exactly, let this too be set down as in writing: each year in full is of 365¼ days, less …; … and the month of the moon, by exact reckoning, we find to be 29½ days, … which make three ninety-fourths; and these come to pass in a short time. It turns out, then, that from the 20th year of the reign of Artaxerxes, as in Ezra among the Hebrews, which according to the Greeks was the fourth year of the 83rd Olympiad, to the sixteenth year of Tiberius Caesar, which was the second year of the 202nd Olympiad, the aforesaid 475 years are reckoned, which according to the Hebrews make 490 years, as said before, that is, seventy weeks, according to which the coming of Christ was prophesied to Daniel by Gabriel. And if anyone thinks that the 15 Hebrew years produce an error, … after those to our time are nearly 200 years, and nothing marvelous is recorded in between. And the one and a half week, which we suppose must be taken at the consummation, can also help and lighten the time of the 15 years that is sought. That the prophecies are set forth rather symbolically is clear. As far as in us lies, we have rightly, I think, received the scripture, since the passage of the vision too seems to be somehow connected, whose beginning is “In the third year of the reign of Belshazzar,” where he foretells the overthrow of the Persian rule by the Greeks, … taking in three intercalary months. And from Artaxerxes, from whom the word went forth that Jerusalem should be built, … weeks are completed. But we have shown these things separately and more exactly in the work on the weeks and this prophecy. And I wonder that the Jews say the Lord has not yet come, and that the followers of Marcion say he was not foretold by the prophecies, when the scriptures show the sight so plainly. And after a little: The times, then, are gathered up to the coming of the Lord from Adam, and … from the resurrection … Olympiad, 192 years, as has been shown by us above.
Matt 1:8 (allusion, medium confidence) · Matt 27:45 (allusion, high confidence) · Matt 27:51–52 (allusion, high confidence) · Luke 23:44–45 (allusion, high confidence) · Dan 9:24–27 (allusion, high confidence) · Neh 2:1–8 (allusion, high confidence) · Ezra 1:1–4 (allusion, medium confidence) · Ezra 4:1–5 (allusion, medium confidence) · Dan 8:1 (quotation, high confidence) · Luke 16:16 (allusion, medium confidence)
Notes and citation
Summary: Long excerpts from Africanus's Chronography: the history of Herod, Antony and Augustus to the fall of Alexandria; the three kings omitted from Matthew's genealogy; the darkness at the crucifixion, which Thallus wrongly called an eclipse; and the seventy weeks of Daniel, counted from Artaxerxes' twentieth year to Tiberius's sixteenth.
- Several fragments run together in the staged text; the starts of the later pieces are marked [b], [c], [d]. The OCR is damaged in many places (…), and some of the editor's Latin notes and corrections are printed in it; they are left untranslated. The ‘three kings’ are probably those omitted from Matthew's genealogy (Ahaziah, Joash, Amaziah; Matt 1:8).
- Thallus (a historian quoted only here and in a few later writers) and Phlegon (Olympiads) are cited for the darkness at the crucifixion. Proposed extrabiblical id: thallus (Thallus, Histories; classical/historical).
Extrabiblical texts: Phlegon (Phlegon of Tralles, Chronicles; quotation); Josephus, Ant. 14–15 (Josephus (works); allusion)
Topics: Christology, Heresy
Cite (SBL): Julius Africanus, Frag. 49 (Routh 2:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/julius-africanus-fragmenta/49/#p-49). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek fragments (Routh, Reliquiae sacrae 2); compared afterwards with ANF 6 (Julius Africanus).
Chapter 51
51Routh 2:307
μὲν οὖν ᾿Αφρικανὸς συμφώνως τῇ ἀποστολικῇ παραδόσει τῷ εφ΄. ἔτει τὴν θείαν χρονολογήσας σάρκωσιν, περὶ τὸ πάθος καὶ τὴν Ν Ν σωτήριον ἀνάστασιν δυσὶν ἔτεσι διήμαρτεν, κατὰ “φλα΄. ἔτος τοῦ κόσμου ταύτην συναγαγών. Τ1τὸ
men oun ᾿Aphrikanos symphōnōs tę̄ apostolikę̄ paradosei tǭ eph΄. etei tēn theian chronologēsas sarkōsin, peri to pathos kai tēn N N sōtērion anastasin dysin etesi diēmarten, kata “phla΄. etos tou kosmou tautēn synagagōn. T1to
… Africanus, then, in agreement with the apostolic tradition, dating the divine incarnation to the year 5500, erred by two years concerning the passion and the saving resurrection, placing it in the year 5531 of the world.
Notes and citation
Summary: A later chronographer judges that Africanus rightly dated the incarnation to the year 5500 but erred by two years in dating the passion to 5531.
- A testimony (Syncellus).
Cite (SBL): Julius Africanus, Frag. 51 (Routh 2:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/julius-africanus-fragmenta/49/#p-51). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek fragments (Routh, Reliquiae sacrae 2); compared afterwards with ANF 6 (Julius Africanus).
Chapter 52
52Routh 2:308
᾿Αφρικανὸς δέ φησιν ὁ xporoypádos, ὅτι ἐπὶ τούτου temδρείᾳ ἐγνωρίζετο.
᾿Aphrikanos de phēsin ho xporoypados, hoti epi toutou temdreią egnōrizeto.
Africanus the chronographer says that under him … was made known at Edessa.
Notes and citation
Summary: A brief notice from Africanus about something made known at Edessa.
- The fragment is garbled in the OCR (the word read ‘ἐν Ἐδέσσῃ’ is uncertain), and its subject is lost.
Cite (SBL): Julius Africanus, Frag. 52 (Routh 2:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/julius-africanus-fragmenta/49/#p-52). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek fragments (Routh, Reliquiae sacrae 2); compared afterwards with ANF 6 (Julius Africanus).
Chapter 53
53Routh 2:308
τὸ Adpikavós AfByapov. φησὶν ἱερὸν ἄνδρα, τοῦ πρώην
to Adpikavos AfByapov. phēsin hieron andra, tou prōēn
… Africanus … Abgar, he says, a holy man, of the former …
Notes and citation
Summary: A broken notice in which Africanus calls Abgar a holy man.
- Only a few words survive in the OCR.
Cite (SBL): Julius Africanus, Frag. 53 (Routh 2:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/julius-africanus-fragmenta/49/#p-53). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek fragments (Routh, Reliquiae sacrae 2); compared afterwards with ANF 6 (Julius Africanus).