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to us his way, and we will walk in it. For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge between many nations, and shall rebuke a great people. and they shall beat their swords into plowshares, and their spears into sickles. And nation shall not take up sword against nation, neither shall they learn war any more." But that these things signify the time after the Lord's coming, the facts clearly testify. For before the Roman empire, frequent uprisings of the nations against one another occurred, since indeed for each nation the kingdom was divided; but when all rule was transferred to the Romans, a 1.319 deep peace took hold of the inhabited world, so that nation no longer marched against nation but attended to agriculture. Therefore the fulfillment of the prophecy is shown very clearly. Wherefore Daniel also prophesies, saying, "And you shall know and understand from the going forth of the words to answer, and to build Jerusalem until Christ the Prince, seven weeks and sixty-two weeks." which make up 483 years, which is the time of the rule of the anointed princes, the last of whom, Hyrcanus, having been taken captive by the Parthians, Herod receives the kingdom from Augustus, after whom his children ruled until the last siege of Jerusalem. For no longer from the succession of the high-priestly family of the Jews and the Asamoneans, or Maccabees, as Josephus says, are they consecrated to God, but certain obscure men, some for a year, others for a fee, purchasing the priesthood from the Romans. Wherefore Daniel also prophesies, saying, "and after the seven and sixty-two weeks, anointing shall be destroyed and there will be no judgment" and what follows. And you may divide the 69 weeks thus: the seven after the return from captivity until the building of the temple, and the 62 joined to the seven for the time which the anointed princes held, and the one week, in which the Lord proclaimed the new covenant, in the middle of which week he came to the saving passion, and the covenant delivered through Moses was taken from the midst. And again, "And he shall confirm a covenant with many for one week, and in the 1.320 middle of the week sacrifice and libation shall be taken away. And upon the temple shall be the abomination of desolation; it will be given to desolation until the consummation of Jerusalem." And the rest you will find in the reign of Titus. Augustus, therefore, having gathered a force from Italy, comes down against Antony. And when a battle took place, Antony is defeated, and flees with Cleopatra to Egypt. And Antony killed himself, but Cleopatra, fearing the triumph in Rome, having been captured, dies by offering herself to the beast, an asp. And Helios and Selene, their children, having been captured, were brought to the triumph of Rome. Under this Augustus, as Eusebius of Pamphilus says, the fourth kingdom begins, which Daniel in the vision of the four beasts names a fourth, terrible beast. Then first, in the fourth kingdom, Augustus ruled alone, when also our Lord Jesus Christ accepted birth from a woman ever-virgin for our sake. The same Eusebius says that this Augustus went to Delphi and asked who would reign after him; but when the Pythian answered nothing, and Augustus asked again why the oracle was silent, the Pythia said these things: "A Hebrew boy, a god ruling among the blessed, commands me to leave this house and to come again to the way. Depart, therefore, from our house."

1.321 In the 5500th year from the creation of the world, and the 42nd of Augustus, a decree went out from him that all the inhabited world should be registered. In which year our Lord Jesus Christ was also born, when Herod was king of Judea, whom Caesar Augustus had appointed. This Caesar, having subjected the entire world to himself, when he was about to die in Rome, instructed all the magistrates to clap their hands at his death and laugh as at the death of an actor. But this

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ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσόμεθα ἐν αὐτῇ. ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ. καὶ κρινεῖ ἀνὰ μέσον ἐθνῶν πολλῶν, καὶ ἐλέγξει λαὸν πολύν. καὶ συγκόψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα. καὶ οὐ λήψεται ἔθνος ἐπ' ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολε μεῖν." ὅτι δὲ τὸν μετὰ τὴν τοῦ κυρίου παρουσίαν προσημαίνον ται ταῦτα καιρόν, τὰ πράγματα σαφῶς μαρτυροῦσι. πρὸ μὲν γὰρ τῆς Ῥωμαίων βασιλείας συχναὶ τῶν ἐθνῶν κατ' ἀλλήλων ἐπα ναστάσεις ἐγίνοντο, ἅτε δὴ καθ' ἕκαστον ἔθνος τῆς βασιλείας με μερισμένης· πάσης δὲ ἡγεμονίας εἰς Ῥωμαίους μετατεθείσης εἰ 1.319 ρήνη βαθεῖα κατέσχε τὴν οἰκουμένην, ὡς μηκέτι ἔθνος κατ' ἔθνους ἐπιστρατεύειν ἀλλὰ τῇ γεωργίᾳ προσέχειν. οὐκοῦν μάλα δείκνυται σαφῶς τὸ τῆς προρρήσεως τέλος. διὸ καὶ ∆ανιὴλ προφητεύει λέγων "καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγων τοῦ ἀποκριθῆ ναι, καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλὴμ ἕως Χριστοῦ ἡγουμένου ἑβδομάδας ζʹ καὶ ἑβδομάδας ξβʹ." αἳ συμπληροῦσιν ἔτη υπγʹ, ὅσα τὰ τῆς ἀρχῆς ὑπάρχει τῶν Χριστῶν ἡγουμένων, ὧν τελευ ταίου Ὑρκανοῦ ὑπὸ Πάρθων αἰχμαλωτισθέντος Ἡρώδης ἀπὸ Αὐγούστου παραλαμβάνει τὴν βασιλείαν, μεθ' ὃν οἱ τούτου παῖ δες μέχρι τῆς ὑστάτης Ἱεροσολύμων πολιορκίας. οὐκέτι γὰρ ἐκ διαδοχῆς τοῦ ἀρχιερατικοῦ γένους τῶν Ἰουδαίων καὶ Ἀσαμονέων ἤτοι Μακκαβαίων, ὥς φησιν Ἰώσηπος, ἱερῶνται τῷ θεῷ, ἀλλ' ἄσημοί τινες, οἱ μὲν ἐνιαύσιοι οἱ δὲ ἐπὶ λόγῳ, παρὰ τῶν Ῥω μαίων τὴν ἱερωσύνην ὠνούμενοι. διὸ καὶ ∆ανιὴλ προφητεύει λέγων "καὶ μετὰ τὰς ἑπτὰ καὶ ἑξήκοντα δύο ἑβδομάδας ἐξολο θρευθήσεται χρίσμα καὶ κρῖμα οὐκ ἔσται" καὶ τὰ ἑξῆς. διέλῃς δὲ τὰς ξθʹ ἑβδομάδας οὕτως, τὰς μὲν ἑπτὰ μετὰ τὴν ἐπάνοδον τῆς αἰχμαλωσίας ἕως τῆς οἰκοδομῆς τοῦ ναοῦ, τὰς δὲ ξβʹ συν απτομένας ταῖς ζʹ εἰς τὸν χρόνον ὃν κατέσχον οἱ χριστοὶ ἡγούμενοι, τὴν δὲ μίαν ἑβδομάδα, καθ' ἣν ὁ κύριος ἐκήρυξε τὴν καινὴν δια θήκην, ἧς ἑβδομάδος ἐν τῷ ἡμίσει ἦλθεν ἐπὶ τὸ σωτήριον πάθος, καὶ ᾔρθη ἐκ μέσου ἡ διὰ Μωϋσέως παραδεδομένη διαθήκη. καὶ αὖθις "καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία, καὶ ἐν τῷ 1.320 ἡμίσει τῆς ἑβδομάδος ἀρθήσεται θυσία καὶ σπονδή. καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα ἐρημώσεως συντελείᾳ δοθήσεται ἐπὶ τὴν ἐρήμωσιν Ἱερουσαλήμ." καὶ τὰ λοιπὰ εὑρήσεις ἐν τῇ βασιλείᾳ Τίτου. Ὁ γοῦν Αὔγουστος τὴν ἐξ Ἰταλίας συναθροίσας δύναμιν κάτεισιν ἐπὶ Ἀντώνιον. καὶ συμβολῆς γενομένης ἡττᾶται Ἀντώνιος, καὶ φεύγει μετὰ τῆς Κλεοπάτρας εἰς Αἴγυπτον. καὶ ὁ μὲν Ἀντώνιος ἑαυτὸν διεχειρίσατο, ἡ δὲ Κλεοπάτρα εὐλαβουμένη τὸν ἐν τῇ Ῥώμῃ θρίαμβον συσχεθεῖσα, ἀσπίδι τῷ θηρίῳ ἑαυτὴν προσενεγκαμένη τελευτᾷ. Ἥλιος δὲ καὶ Σελήνη τὰ τέκνα αὐτῶν συσχεθέντα προσήχθησαν τῷ θριάμβῳ Ῥώμης. Ἐπὶ τούτου τοῦ Αὐγούστου, ὥς φησιν Εὐσέβιος τοῦ Παμ φίλου, ἀρχὴν ἡ τετάρτη λαμβάνει βασιλεία, ἣν ὁ ∆ανιὴλ ἐν τῇ τῶν τεσσάρων θηρίων ὀπτασίᾳ τέταρτον θηρίον φοβερὸν ὀνομάζει. τότε πρῶτον ἐπὶ τῆς δʹ βασιλείας ἐμονάρχησεν Αὔγουστος, ὅτε καὶ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς τὴν ἐκ γυναικὸς ἀειπαρθένου γέννησιν δι' ἡμᾶς κατεδέξατο. ὁ δὲ αὐτός φησιν Εὐσέβιος ὅτι οὗτος ὁ Αὔγουστος ἀπελθὼν εἰς ∆ελφοὺς ἠρώτησε τίς μετ' αὐτὸν βασιλεύσει· τοῦ δὲ Πυθίου μηδὲν ἀποκρινομένου, καὶ τοῦ Αὐ γούστου πάλιν ἐρωτήσαντος διὰ τί σιγᾷ τὸ μαντεῖον, ἔφη ἡ Πυθία ταῦτα "παῖς Ἑβραῖος κέλεταί με, θεὸς μακάρεσσιν ἀνάσσων, τόνδε δόμον προλιπεῖν καὶ ὁδὸν αὖθις ἱκέσθαι. ἄπιθι λοιπὸν ἐκ δόμων ἡμετέρων."

1.321 Τῷ δὲ #22εφʹ ἔτει ἀπὸ κτίσεως κόσμου, μβʹ δὲ Αὐγούστου ἐξῆλθε δόγμα παρ' αὐτοῦ ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην. ἐν ᾧ ἔτει καὶ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐγεννήθη, Ἡρώδου βασιλεύοντος τῆς Ἰουδαίας, ὃν ὁ Καῖσαρ Αὔγουστος προεχειρί σατο. οὗτος ὁ Καῖσαρ τὸν κόσμον ἑαυτῷ ἅπαντα καθυποτάξας, ἐν τῷ μέλλειν αὐτὸν ἐν Ῥώμῃ ὄντα ἀποβιῶναι, παρηγγύησε τοὺς ἐν τέλει πάντας ἐν τῇ τελευτῇ αὐτοῦ χεῖρας κροτῆσαι καὶ γελάσαι ὡς ἐπὶ μίμου τελευτῆς. τοῦτο δὲ