{"slug":"khazarzar-eusebius-caesariensis-fragmenta-in-danielem","id":"greek:khazarzar:khazarzar-eusebius-caesariensis-fragmenta-in-danielem","title":"Fragmenta in Danielem","title_source":"Fragmenta in Danielem","author":"Eusebius Caesariensis","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:30:01Z","cost_usd":0.001907},"source":{"registry_id":"greek:khazarzar:khazarzar-eusebius-caesariensis-fragmenta-in-danielem","work_id":"khazarzar-eusebius-caesariensis-fragmenta-in-danielem","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/Fragmenta%20in%20Danielem.pdf"},"stats":{"passages":3,"english_words":644,"coptic_letters":0,"source_letters":2730,"commentary_units":17,"commentary_kinds":6,"derived_notes":1,"ambiguities":4,"work_notes":4,"external_links":1,"timeline":5},"summary":{"work":"khazarzar-eusebius-caesariensis-fragmenta-in-danielem","abstract":"Eusebius of Caesarea's commentary on Daniel survives only in fragments, preserved in Greek catenae and Byzantine florilegia. The work interprets Daniel's visions through an anti-Millenarian lens, aligning with Eusebius's imperial theology under Constantine. It treats the Son of Man as Christ in eschatological judgment and cites an otherwise unknown saying of Jesus. Jerome's later Latin commentary on Daniel engages with Eusebius's interpretations, attesting to the work's influence despite its fragmentary transmission. The khazarzar edition lacks a critical apparatus, obscuring its manuscript sources.","historical_context":"Eusebius of Caesarea (c. 260–339 CE) composed this commentary late in his career, after the Ecclesiastical History and the Chronicon, but a precise date is unattested. The work reflects early fourth-century debates over eschatology, particularly against Millenarianism, and Eusebius's political theology that legitimized Constantine's role as co-regent with Christ. The text survives only in fragments through catenae and later Byzantine florilegia; no complete manuscript is extant. Jerome's commentary on Daniel (c. 407 CE) engages with Eusebius's interpretations, indicating the work's influence in Latin exegesis. The khazarzar edition does not provide a critical apparatus or manuscript sigla, so the reader cannot verify which catena sources were used or whether all known fragments are included.","significance":"Eusebius's Daniel commentary is a key witness to early fourth-century anti-Millenarian exegesis and the integration of imperial theology into biblical interpretation. Its fragmentary survival and engagement by Jerome highlight its role in the transmission of Greek exegesis to the Latin West, despite the loss of the complete Greek text.","timeline":[{"date":"c. 260–339 CE","event":"Life of Eusebius of Caesarea."},{"date":"4th c. (late career)","event":"Composition of the commentary on Daniel, after the Ecclesiastical History and Chronicon."},{"date":"c. 407 CE","event":"Jerome's commentary on Daniel engages with Eusebius's interpretations."},{"date":"Byzantine period","event":"Fragments preserved in catenae and florilegia."},{"date":"Modern","event":"Khazarzar edition published without critical apparatus."}],"relations":[{"work":"Commentary on Daniel (Jerome)","relation":"Jerome engages with Eusebius's interpretations in his own commentary.","key":"","label":null,"url":null},{"work":"Ecclesiastical History (Eusebius)","relation":"Composed earlier by the same author.","key":"","label":null,"url":null},{"work":"Chronicon (Eusebius)","relation":"Composed earlier by the same author.","key":"","label":null,"url":null},{"work":"Daniel (LXX)","relation":"Eusebius cites the Septuagint version of Daniel.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Eusebius","label":"Eusebius of Caesarea","url":"https://en.wikipedia.org/wiki/Eusebius","reason":"Biographical context for the author."}],"cautions":["The precise date of composition is unattested; only a late-career placement is inferred.","The text survives only in fragments; no complete manuscript is extant.","The khazarzar edition lacks a critical apparatus and manuscript sigla, so the reader cannot verify which catena sources were used or whether all known fragments are included."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000386,"generated":"2026-11-15T06:30:00Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Eusebius%20Caesariensis_PG%2019-24/Fragmenta%20in%20Danielem.pdf"}],"checks":{"work":"khazarzar-eusebius-caesariensis-fragmenta-in-danielem","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":644,"source_letters":2725,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives only in fragments, chiefly through catenae and later Byzantine florilegia. No complete manuscript of Eusebius' commentary on Daniel is extant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Eusebius of Caesarea (c. 260–339 CE) likely composed this commentary late in his career, after the Ecclesiastical History and the Chronicon, but a precise date is unattested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Jerome's commentary on Daniel (c. 407 CE) engages with Eusebius' interpretations, indicating the work's influence in Latin exegesis despite its fragmentary survival in Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition does not provide a critical apparatus or manuscript sigla; the reader cannot verify which catena sources were used or whether all known fragments are included.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"βʹ. Εὐσεβίου Καισαρείας ῥητοῦ προκειμένου, Φωνὴ Κυρίου διακόπτοντος φλόγα πυρός.\n\nΔιεκόπη μὲν ἐν τῇ Βαβυλῶνι ἡ φλὸξ τοῦ πυρὸς διακοπεῖσα τῷ προστάγματι τοῦ Θεοῦ· ἐδέξατο ἐν αὐτῇ ἡδίστην ἀναπνοὴν καὶ ἀναψυχὴν, ὥσπερ ἐν σκιᾷ τινι φυτῶν ἐν εἰρηνικῇ καταστάσει παρεχομένη τοῖς παισίν· ἐγένετο γὰρ, φησὶ, ὡσεὶ πνεῦμα δρόσου διασυρίζον.\n\nγʹ. Ὡσεὶ Υἱὸς ἀνθρώπου. Εὐσεβίου Καισαρείας. Σαφῶς ἡγοῦμαι δηλοῦσθαι τὴν καθόλου κρίσιν, ὅτε πάντες οἱ ἐξ αἰῶνος ἄνθρωποι παραστήσονται τῷ βήματι τοῦ Χριστοῦ· μετὰ δὲ τὴν τῶν τετελευτηκότων ἀναβίωσιν, καὶ μετὰ τὴν κατὰ πάντων κρίσιν, ὁ ἑωραμένος τῷ Δανιὴλ Υἱὸς ἀνθρώπου ἐπιστήσεται ἐπὶ νεφελῶν, τὴν κατὰ πάντων τῶν λαῶν καὶ φυλῶν ὑπὸ τοῦ Πατρὸς ἐξουσίαν, τὴν καὶ βασιλείαν ἀγήρω καὶ ἀτελεύτητον παραληψόμενος· ὡς καὶ αὐτὸς ὁ Σωτὴρ ἡμῶν περὶ ἑαυτοῦ διδάσκει λέγων· Ὅτε δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ, καὶ πάντες οἱ ἄγγελοι μετ' αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, καὶ συναχθήσεται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ τὰ ἑξῆς· συνᾴδει γοῦν ταῦτα ταῖς ἐν χερσὶν μαρτυρίαις τῆς τοῦ Δανιὴλ προφητείας, καθ' ἣν λέλεκται· Καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς Υἱὸς ἀνθρώπου ἐρχόμενος ἦν· καὶ, Ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασεν· καὶ προσηνέχθη αὐτῷ, καὶ ἐδόθη αὐτῷ ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ τὰ ἑξῆς. δʹ. Αὐτῷ ἐδόθη ἡ ἀρχή. Εὐσεβίου. Οὐ μόνον τὴν τοῦ Υἱοῦ ἀνθρώπου βασιλείαν ὁ προφήτης θεσπίζει, ἀλλὰ καὶ πλείονα, περὶ ὧν φησι. εʹ. Καὶ παραλήψονται τὴν βασιλείαν. Εὐσεβίου Καισαρείας. Συμβασιλεύοντες δηλαδὴ καὶ αὐτοὶ τῷ Θεῷ.","english":"2. Eusebius of Caesarea, with the text at hand, \"Voice of the Lord cutting through a flame of fire.\"\n\nThe flame of fire was cut through in Babylon, being severed by the command of God; it received within itself a most pleasant breath and refreshment, as if in some shade of plants, provided in a peaceful state to the children; for it became, he says, like a breeze of dew whistling through.\n\n3. \"Like a Son of Man.\" Eusebius of Caesarea. I clearly understand that the universal judgment is indicated, when all people from eternity will stand before the tribunal of Christ; and after the revival of the dead, and after the judgment upon all, the Son of Man seen by Daniel will stand upon clouds, receiving from the Father authority over all peoples and tribes, as well as an ageless and endless kingdom; as our Savior himself teaches about himself, saying: \"When the Son of Man comes in his glory, and all the angels with him, then he will sit upon his throne of glory, and all the nations will be gathered before him,\" and so forth; these things indeed agree with the testimonies at hand from the prophecy of Daniel, according to which it is said: \"And behold, with the clouds of the sky, like a Son of Man coming,\" and, \"He reached the Ancient of Days,\" and, \"Authority and honor and the kingdom were brought to him and given to him,\" and so forth. 4. \"Authority was given to him.\" Eusebius. The prophet not only prophesies the kingdom of the Son of Man, but also more, concerning which he speaks. 5. \"And they will receive the kingdom.\" Eusebius of Caesarea. That is, they themselves will reign jointly with God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φωνὴ Κυρίου διακόπτοντος φλόγα πυρός","severity":"info","text":"Eusebius interprets the divine voice as an agent that severs the flame, transforming the fiery ordeal into a refreshing breeze for the three youths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσεὶ Υἱὸς ἀνθρώπου","severity":"info","text":"Eusebius cites Daniel 7:13 (LXX) and alludes to Daniel 7:9-14, interpreting the Son of Man as Christ in eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτε δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ","severity":"info","text":"Eusebius quotes an otherwise unattributed saying of Jesus, possibly from an apocryphal or lost source, to support his eschatological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐσεβίου Καισαρείας","severity":"info","text":"Eusebius of Caesarea (c. 260–340 CE) was a prominent church historian and exegete; his commentary on Daniel reflects early fourth-century anti-Millenarian and imperial theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βʹ. γʹ. δʹ. εʹ.","severity":"info","text":"The passage is divided into lemmata (βʹ, γʹ, δʹ, εʹ) each introduced by a scriptural phrase, followed by Eusebius’s exposition, typical of catena-style commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συμβασιλεύοντες ... τῷ Θεῷ","severity":"info","text":"Eusebius’s notion of joint reign with God reflects his political theology, possibly legitimizing Constantine’s role as co-regent with Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying in unit γʹ is uncertain; it may be a paraphrase or a lost apocryphon.","The phrase 'συμβασιλεύοντες ... τῷ Θεῷ' could be read as either eschatological or political allegory."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Τίνες δ' ἂν εἶεν οὗτοι, ἢ οἱ κληρονόμοι τοῦ Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ; οἷς καὶ ἐπήγγελται, τὴν βασιλείαν τῶν οὐρανῶν, βασιλείαν ἐπιστησομένην τὴν μετὰ τέσσαρας βασιλείας, τὰς τῷ προφήτῃ ἑωραμένας, περὶ ὧν ὡς ἐν βραχέσιν ἀρτίως διειλήφαμεν. Ἐντεῦθεν οἶμαι τὸν ἀπόστολον Παῦλον ὁρμᾶ24.528 σθαι περὶ τῆς δευτέρας ἀφίξεως τοῦ Χριστοῦ γράφοντα τοιάδε· Ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπ' οὐρανοῦ, καὶ τὰ ἑξῆς. Ὁ δ' αὐτὸς ἀπόστολος καὶ τὴν ὑστάτην τοῦ Ἀντιχρίστου ἄφιξιν τὴν καὶ ἀπώλειαν, καὶ ἐπὶ ταύτῃ τὴν τοῦ Σωτῆρος ἡμῶν ἔνδοξον παρουσίαν ἀκολούθως τῇ προφητείᾳ παρίστησι λέγων· Μήτις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἁμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενα Θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἔστι Θεός· οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν; καὶ τὰ ἑξῆς. Τοσαῦτα ὁ θαυμάσιος Ἀπόστολος ἐν τοῖς περὶ συντελείας τοῦ βίου διεξῆλθε λόγοις, τὰ διὰ τοῦ προφήτου Δανιὴλ περὶ τοῦ Ἀντιχρίστου, καὶ τῆς τοῦ Σωτῆρος ἡμῶν ἐνδόξου βασιλείας τεθεσπισμένα πιστούμενος. ς ʹ. Ἐξολοθρευθήσεται χρίσμα. Εὐσεβίου. Τὸ ἄκριτον καὶ παράνομον αὐτῶν διαβάλλουσα· οὕτως δὲ καὶ ἐπὶ τῆς θυσίας καὶ τῆς σπουδῆς συμβεβηκέναι φήσεις· ὀρθῶς μὲν καὶ κατὰ νόμον πρὸ τοῦ πάθους τοῦ Σωτῆρος ἡμῶν ἐπιτελουμένης διὰ τὴν εἰς ἔτι τότε τὰ τῶν ἁγίων τόπων ἐφορῶσαν δύναμιν·","english":"Who could these be but the heirs of God, and co-heirs of Christ? To them is promised the kingdom of the heavens, a kingdom that will be established after four kingdoms, those seen by the prophet, concerning which we have just briefly discussed. From this, I think, the apostle Paul is moved to write about the second coming of Christ as follows: that the Lord himself, by command, in the voice of an archangel and with the trumpet of God, will descend from heaven, and so forth. The same apostle also sets forth the final coming of the Antichrist, which is also his destruction, and after this the glorious presence of our Savior, in accordance with the prophecy, saying: Let no one deceive you in any way; for unless the apostasy comes first, and the man of sin, the son of perdition, the adversary who exalts himself above everything called God or worship, is revealed, so that he sits in the temple of God, showing himself to be God—do you not remember that while I was still with you I said these things to you? and so forth. So much did the marvelous Apostle expound in his discourses on the end of life, confirming through the prophet Daniel what was prophesied concerning the Antichrist and the glorious kingdom of our Savior. 6. Anointing will be destroyed. Eusebius. It denounces their lack of judgment and lawlessness; thus you will say it also happened with the sacrifice and the libation, rightly and according to law performed before the passion of our Savior, because of the power that still then oversaw the holy places.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κληρονόμοι τοῦ Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ","severity":"info","text":"Eusebius identifies the 'heirs of God' and 'co-heirs of Christ' as those promised the kingdom of heaven after four successive kingdoms, a reference to Daniel's vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν βασιλείαν τῶν οὐρανῶν","severity":"info","text":"The phrase 'kingdom of the heavens' echoes Daniel 2:44 LXX and is linked to the four kingdoms seen by the prophet (Dan 2:31-45).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντικείμενος","severity":"info","text":"Eusebius quotes a Pauline passage describing the Antichrist as 'the son of perdition' and 'the adversary,' likely from a lost apocalypse or homily, not canonical Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐξολοθρευθήσεται χρίσμα","severity":"info","text":"The lemma 'Anointing will be destroyed' (Ἐξολοθρευθήσεται χρίσμα) is a citation from Daniel (likely Dan 9:26 LXX), which Eusebius interprets as denouncing lawlessness and linking to the sacrifice before Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλον","severity":"info","text":"Eusebius attributes to Paul a detailed eschatological scenario involving the Antichrist's coming and Christ's second advent, reflecting early Christian reception of Danielic prophecy in apocalyptic Paulinism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ς ʹ. Ἐξολοθρευθήσεται χρίσμα","severity":"info","text":"The numeral ςʹ (6) marks a new section in Eusebius's commentary, introducing a lemma from Daniel followed by exegesis, consistent with the fragmentary commentary format.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline quotation is uncertain; it may be from a non-canonical text attributed to Paul. The phrase 'τὰ ἑξῆς' ('and so forth') indicates Eusebius abridges the quotation, leaving its full extent unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"περιαιρεθείσης δὲ αὐτίκα μετὰ τὴν αὐτοῦ τέλειαν καὶ θεοπρεπῆ θυσίαν, ἣν προσήνεγκεν αὐτὸς ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν· αὐτός τε ὢν ὁ Ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου εἰς θυσίαν πᾶσιν ἀνθρώποις· κατὰ τὰ καινὰ μυστήρια τῆς καινῆς διαθήκης\n\nπαραδοθείσης, τὰ τῆς παλαιᾶς περιῄρετο· ὁμοῦ γὰρ τὸ πληροῦσθαι τὸ φάσκον λόγιον, Καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία, τὰ τῆς παλαιᾶς διαθήκης περιῄρετο.","english":"and immediately after his perfect and God-appropriate sacrifice, which he offered himself for our sins—he himself being the Lamb of God who takes away the sin of the world as a sacrifice for all men—according to the new mysteries of the new covenant, when it was delivered, the things of the old were abolished. For together with the fulfillment of the saying, \"And one week of years will strengthen a covenant for many,\" the things of the old covenant were abolished.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία","severity":"info","text":"This is a citation of Daniel 9:27 (LXX), which speaks of a single week of years strengthening a covenant. Eusebius interprets it as the new covenant superseding the old.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀμνὸς τοῦ Θεοῦ","severity":"info","text":"Lamb of God: a Christological title derived from John 1:29 and Revelation, identifying Christ as the sacrificial victim who removes the world's sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"καινὰ μυστήρια","severity":"info","text":"New mysteries: a phrase reflecting early Christian appropriation of mystery-cult language for baptism and Eucharist, here linked to the new covenant's rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περιαιρεθείσης ... περιῄρετο","severity":"info","text":"The repetition of the verb περιαιρέω (to abolish) frames the passage: the old covenant is removed after Christ's sacrifice, and again after the Danielic prophecy is fulfilled.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Eusebius Caesariensis","severity":"info","text":"Eusebius here reads Daniel 9:27 as a prophecy of the new covenant's institution, a typological interpretation common in early Christian exegesis but not universally accepted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'one week of years' (ἑβδομὰς μία) in Daniel 9:27 is ambiguous: it may refer to a literal seven-year period or a symbolic unit. Eusebius takes it as a prophetic period fulfilled by Christ's advent."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]}]}