Church History 1.10.1–2.4.3
Greek text: Dindorf, Eusebii Opera 4 (Greek text: W. Dindorf, Eusebii Caesariensis Opera 4 (Leipzig: Teubner, 1871), 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). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Church 1, chapter 10
1.10.1Dindorf 4:34
Ἐπὶ τούτων δὴ οὖν κατὰ τὸν εὐαγγελιστὴν ἔτος πεντεκαιδέκατον Τιβερίου Καίσαρος ἄγοντος, τέταρτον δὲ τῆς ἡγεμονίας Ποντίου Πιλάτου, τῆς τε λοιπῆς Ἰουδαίας τετραρχούντων Ἡρώδου καὶ Λυσανίου καὶ Φιλίππου, ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῦ θεοῦ, ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ἐπὶ τὸ Ἰωάννου βάπτισμα παραγίνεται, καταρχήν τε ποιεῖται τηνικαῦτα τοῦ κατὰ τὸ εὐαγγέλιον κηρύγματος.
Epi toutōn dē oun kata ton euangelistēn etos pentekaidekaton Tiberiou Kaisaros agontos, tetarton de tēs hēgemonias Pontiou Pilatou, tēs te loipēs Ioudaias tetrarchountōn Hērōdou kai Lysaniou kai Philippou, ho sōtēr kai kyrios hēmōn Iēsous ho Christos tou theou, archomenos hōsei etōn triakonta, epi to Iōannou baptisma paraginetai, katarchēn te poieitai tēnikauta tou kata to euangelion kērygmatos.
In their time, then, according to the evangelist, in the fifteenth year of Tiberius Caesar, and the fourth of the governorship of Pontius Pilate, while Herod, Lysanias, and Philip were tetrarchs of the rest of Judea, our Saviour and Lord Jesus, the Christ of God, being about thirty years old at his beginning, came to the baptism of John and then made the beginning of the preaching of the gospel.
Luke 3:1 (allusion, high confidence) · Luke 3:23 (allusion, high confidence)
Notes and citation
Summary: In Tiberius's fifteenth year Jesus, about thirty, was baptized by John and began to preach.
- Allusion to Luke 3:1, 21–23.
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 1.10.1 (Dindorf 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-10-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.10.2Dindorf 4:34
φησὶ δὲ αὐτὸν ἡ θεία γραφὴ τὸν πάντα τῆς διδασκαλίας διατελέσαι χρόνον ἐπὶ ἀρχιερέως Ἂννα καὶ Καϊάφα, δηλοῦσα ὅτι δὴ ἐν τοῖς μεταξὺ τῆς τούτων ἔτεσι λειτουργίας ὁ πᾶς τῆς διδασκαλίας αὐτῷ συνεπεράνθη χρόνος· ἀρξαμένου μὲν κατὰ τὴν τοῦ Ἂννα ἀρχιερωσύνην, μέχρι δὲ τῆς ἀρχῆς τοῦ Καϊάφα παραμείναντος, οὐδʼ ὅλος ὁ μεταξυ τετραέτης παρίσταται χρόνος.
phēsi de auton hē theia graphē ton panta tēs didaskalias diatelesai chronon epi archiereōs Anna kai Kaïapha, dēlousa hoti dē en tois metaxy tēs toutōn etesi leitourgias ho pas tēs didaskalias autǭ syneperanthē chronos; arxamenou men kata tēn tou Anna archierōsynēn, mechri de tēs archēs tou Kaïapha parameinantos, oudʼ holos ho metaxy tetraetēs paristatai chronos.
Divine Scripture says that he completed the whole time of his teaching under the high priests Annas and Caiaphas, showing that the whole time of his teaching was completed in the years between their ministries. He began during the high priesthood of Annas and continued until the tenure of Caiaphas; so the whole interval does not amount to four full years.
Luke 3:2 (allusion, high confidence)
Notes and citation
Summary: Jesus' ministry fell between the high priesthoods of Annas and Caiaphas, less than four years.
- Allusion to Luke 3:2.
Cite (SBL): Eusebius, Hist. eccl. 1.10.2 (Dindorf 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-10-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.10.3Dindorf 4:34
τῶν γάρ τοι κατὰ τὸν νόμον ἤδη πως καθῃρημένων ἐξ ἐκείνου θεσμῶν, λέλυτο μὲν, ᾦ διὰ βίου καὶ ἐκ προγόνων διαδοχῆς τὰ τῆς τοῦ θεοῦ θεραπείας προσήκοντα ἦν, ὑπὸ δὲ τῶν Ῥωμαϊκῶν ἡγεμόνων ἄλλοτʼ ἄλλοι τὴν ἀρχιερωσύνην ἐπιτρεπόμενοι οὐ πλέον ἔτους ἑνὸς ἐπὶ ταύτης διετέλουν.
tōn gar toi kata ton nomon ēdē pōs kathę̄rēmenōn ex ekeinou thesmōn, lelyto men, ǭ dia biou kai ek progonōn diadochēs ta tēs tou theou therapeias prosēkonta ēn, hypo de tōn Rhōmaïkōn hēgemonōn allotʼ alloi tēn archierōsynēn epitrepomenoi ou pleon etous henos epi tautēs dieteloun.
For since the ordinances of the law had by then in some way been done away with, the rule was dissolved by which the offices of the service of God belonged to a man for life and by ancestral succession; and different men were entrusted with the high priesthood by the Roman governors at different times, and did not continue in it for more than one year.
Notes and citation
Summary: At that time Roman governors changed the high priest yearly instead of by hereditary succession.
Cite (SBL): Eusebius, Hist. eccl. 1.10.3 (Dindorf 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-10-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.10.4Dindorf 4:34–35
ἱστορεῖ δʼ οὖν ὁ Ἰώσηπος τέσσαρας κατὰ διαδοχὴν ἐπὶ Καϊάφαν ἀρχιερεῖς μετὰ τὸν Ἂνναν διαγενέσθαι, κατὰ τὴν αὐτὴν τῆς ἀρχαιολογίας γραφὴν ὧδέ πως λέγων “ Οὐαλέριος Γρᾶτος, παύσας “ἱερᾶσθαι Ἂνανον, Ἰσμάηλον ἀρχιερέα ἀποφαίνει τὸν “ τοῦ Φαβί. καὶ τοῦτον δὲ μετʼ οὐ πολὺ μεταστήσας “ ‘Ελεάζαρον τὸν ‘Ανάνου τοῦ ἀρχιερέως υἱὸν ἀποδεί- “κνυσιν ἀρχιερέα.
historei dʼ oun ho Iōsēpos tessaras kata diadochēn epi Kaïaphan archiereis meta ton Annan diagenesthai, kata tēn autēn tēs archaiologias graphēn hōde pōs legōn “ Oualerios Gratos, pausas “hierasthai Ananon, Ismaēlon archierea apophainei ton “ tou Phabi. kai touton de metʼ ou poly metastēsas “ ‘Eleazaron ton ‘Ananou tou archiereōs huion apodei- “knysin archierea.
Josephus, at any rate, relates that four high priests followed in succession after Annas down to Caiaphas, saying in the same book of the Antiquities: “Valerius Gratus, having removed Ananus from the priesthood, appoints Ishmael the son of Phabi high priest. And having removed him not long after, he appoints Eleazar, the son of Ananus the high priest, high priest.
Notes and citation
Summary: Josephus (quoted): Gratus replaced Annas with Ishmael, then Eleazar son of Annas.
- The quotation (1.10.4–5) is Josephus, Ant. 18.34–35.
Extrabiblical texts: Josephus, Ant. 18.34 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.10.4 (Dindorf 4:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-10-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.10.5Dindorf 4:35
ἐνιαυτοῦ δὲ διαγενομένου καὶ “τόνδε παύσας Σίμωνι τῷ Καμίθου τὴν ἀρχιερω- “ συνῆν παραδίδωσιν. οὐ πλέον δὲ καὶ τῷδε ἐνιαυτοῦ “ τὴν τιμὴν ἔχοντι διεγένετο χρόνος, καὶ Ἰώσηπος, ὁ “καὶ Καϊάφας, διάδοχος ἦν αὐτῷ.’
eniautou de diagenomenou kai “tonde pausas Simōni tǭ Kamithou tēn archierō- “ synēn paradidōsin. ou pleon de kai tǭde eniautou “ tēn timēn echonti diegeneto chronos, kai Iōsēpos, ho “kai Kaïaphas, diadochos ēn autǭ.’
When a year had passed, he removed him too and hands the high priesthood to Simon the son of Camithus. And he too had held the honour no longer than a year, when Joseph, also called Caiaphas, was his successor.”
Notes and citation
Summary: Josephus (quoted): then Simon, and after him Joseph Caiaphas, each after about a year.
- Quotation from Josephus, Ant. 18.34–35.
Extrabiblical texts: Josephus, Ant. 18.35 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.10.5 (Dindorf 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-10-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.10.6Dindorf 4:35
οὐκοῦν ὁ σύμπας οὐδʼ ὅλος τετραέτης ἀποδείκνυται τῆς τοὺ σωτῆρος ἡμῶν διδασκαλίας χρόνος, τεσσάρων ἐπὶ τέσσαρσιν ἔτεσιν ἀρχιερέων ἀπὸ τοῦ Ἄννα καὶ ἐπὶ τὴν τοῦ Καϊάφα κατάστασιν ἐνιαύσιον λειτουργίαν διατετελεκότων. τόν γέ τοι Καϊάφαν ἀρχιερέα εἰκότως τοῦ ἐνιαυτοῦ, καθʼ ὃν τὰ τοῦ σωτηρίου πἐθους ἐπετελεῖτο, ἡ τοῦ εὐαγγελίου παρεσημήνατο γραφὴ, ἐξ ἧς καὶ αὐτῆς οὐκ ἀπᾴδων τῆς προκειμένης ἐπιτηρήσεως ὁ τῆς τοῦ Χριστοῦ διδασκαλίας ἀποδείκνυται χρόνος.
oukoun ho sympas oudʼ holos tetraetēs apodeiknytai tēs tou sōtēros hēmōn didaskalias chronos, tessarōn epi tessarsin etesin archiereōn apo tou Anna kai epi tēn tou Kaïapha katastasin eniausion leitourgian diatetelekotōn. ton ge toi Kaïaphan archierea eikotōs tou eniautou, kathʼ hon ta tou sōtēriou pethous epeteleito, hē tou euangeliou paresēmēnato graphē, ex hēs kai autēs ouk apądōn tēs prokeimenēs epitērēseōs ho tēs tou Christou didaskalias apodeiknytai chronos.
So the whole time of our Saviour's teaching is shown to be not even four full years, since four high priests in four years, from Annas to the appointment of Caiaphas, held the yearly office. And the scripture of the Gospel fittingly noted Caiaphas as high priest of the year in which the events of the saving Passion took place; from this too the time of Christ's teaching is shown to agree with the present observation.
John 11:49 (allusion, high confidence) · John 18:13 (allusion, medium confidence)
Notes and citation
Summary: So Jesus' ministry lasted less than four years, and John rightly calls Caiaphas high priest “that year.”
- Allusion to John 11:49, 51; 18:13.
Cite (SBL): Eusebius, Hist. eccl. 1.10.6 (Dindorf 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-10-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.10.7Dindorf 4:35
ἀλλὰ γὰρ ὁ σωτὴρ καὶ κύριος ἡμῶν οὐ μετὰ πλεῖστον τῆς καταρχῆς τοῦ κηρύγματος τοὺς δώδεκα ἀποστόλους ἀνακαλεῖται, οὓς καὶ μόνους τῶν λοιπῶν αὐτοῦ μαθητῶν κατά τι γέρας ἐξαίρετον ἀποστόλους ὠνόμασεν. καὶ αὖθις ἀναδείκνυσιν ἑτέρους ἑβδομήκοντα, οὓς καὶ αὐτοὺς ἀπέστειλεν ἀνὰ δύο δύο πρὸ προσάπου αὐτοῦ εἰς πάντα τόπον καὶ πόλιν οὗ ἤμελλεν αὐτὸς ἔρχεσθαι.
alla gar ho sōtēr kai kyrios hēmōn ou meta pleiston tēs katarchēs tou kērygmatos tous dōdeka apostolous anakaleitai, hous kai monous tōn loipōn autou mathētōn kata ti geras exaireton apostolous ōnomasen. kai authis anadeiknysin heterous hebdomēkonta, hous kai autous apesteilen ana dyo dyo pro prosapou autou eis panta topon kai polin hou ēmellen autos erchesthai.
Now our Saviour and Lord, not long after the beginning of his preaching, calls the twelve apostles, whom alone of his other disciples he named apostles as a special privilege. And again he appoints seventy others, whom he also sent out two by two before his face into every place and city where he himself was about to come.
Luke 6:13 (allusion, high confidence) · Luke 10:1 (quotation, high confidence)
Notes and citation
Summary: Early in his ministry Jesus chose the Twelve, whom he called apostles, and sent out seventy others two by two.
- Allusion to Luke 6:13 and Luke 10:1.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 1.10.7 (Dindorf 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-10-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 1, chapter 11
1.11.1Dindorf 4:35–36
Οὐκ εἰς μακρὸν δὲ τοῦ βαπτιστοῦ Ἰωάννου ὑπὸ τοῦ νέου Ἡρώδου τὴν κεφαλὴν ἀποτμηθέντος μνημονεύει μὲν καὶ ἡ θεία τῶν εὐαγγελίων γραφή· συνιστορεῖ γε μὴν καὶ ὁ ᾿Ιώσηπος, ὀνομαστὶ τῆς τε Ἡρωδιάδος μνήμην πεποιημένος καὶ ὡς ἀδελφοῦ γυναῖκα οὖσαν αὐτὴν ἠγάγετο πρὸς γάμον Ἡρώδης, ἀθετήσας μὲν τὴν προτέραν αὐτῷ κατὰ νόμους γεγενημένην Ἀρέτα δʼ ἦν αὕτη τοῦ Πετραίων βασιλέως θυγάτηρ), τὴν δὲ Ἡρωδιάδα ζῶντος διαστήσας τοῦ ἀνδρός· διʼ ἣν καὶ τὸν ‘Ιωάννην ἀνελὼν πόλεμον αἴρεται πρὸς τὸν Ἀρέταν, ὡσὰν ἠτιμασμένης αὐτῷ τῆς θυγατρός.
Ouk eis makron de tou baptistou Iōannou hypo tou neou Hērōdou tēn kephalēn apotmēthentos mnēmoneuei men kai hē theia tōn euangeliōn graphē; synistorei ge mēn kai ho ᾿Iōsēpos, onomasti tēs te Hērōdiados mnēmēn pepoiēmenos kai hōs adelphou gynaika ousan autēn ēgageto pros gamon Hērōdēs, athetēsas men tēn proteran autǭ kata nomous gegenēmenēn Areta dʼ ēn hautē tou Petraiōn basileōs thygatēr), tēn de Hērōdiada zōntos diastēsas tou andros; diʼ hēn kai ton ‘Iōannēn anelōn polemon airetai pros ton Aretan, hōsan ētimasmenēs autǭ tēs thygatros.
Not long afterwards, the beheading of John the Baptist by the younger Herod is recorded by the divine scripture of the Gospels; and Josephus too gives an account of it, mentioning Herodias by name, and how Herod took her in marriage though she was his brother's wife, having set aside his former lawful wife (she was the daughter of Aretas, king of the Petraeans), and having separated Herodias from her husband while he was still alive. On her account, having also killed John, he waged war with Aretas, whose daughter had been dishonoured.
Mark 6:17–18 (allusion, high confidence) · Matt 14:3–4 (allusion, high confidence)
Notes and citation
Summary: The Gospels and Josephus record that Herod Antipas married his brother's living wife Herodias, discarding his own wife, killed John, and fought Aretas.
- Allusion to Mark 6:17–29 and Matt 14:3–12; the source in Josephus is Ant. 18.109–119. The matter bears on marriage: Herod put away his lawful wife and took a woman separated from her living husband, which John had condemned (Mark 6:18).
Extrabiblical texts: Josephus, Ant. 18.109–119 (Josephus (works); allusion)
Topics: Marriage, Divorce, Remarriage, Divorce and remarriage
Cite (SBL): Eusebius, Hist. eccl. 1.11.1 (Dindorf 4:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.11.2Dindorf 4:36
ἐν ᾧ πολέμῳ μάχης γενομένης πάντα φησὶ τὸν Ἡρώδου στρατὸν διαφθαρῆναι, καὶ ταῦτα πεπονθέναι τῆς ἐπιβουλῆς ἕνεκεν τῆς κατὰ τοῦ Ἰωάννου γεγενημένης.
en hǭ polemǭ machēs genomenēs panta phēsi ton Hērōdou straton diaphtharēnai, kai tauta peponthenai tēs epiboulēs heneken tēs kata tou Iōannou gegenēmenēs.
In that war, when a battle was fought, he says that Herod's whole army was destroyed, and that he suffered this because of the plot against John.
Notes and citation
Summary: Josephus reports that Herod's army was destroyed as punishment for killing John.
- The source is Josephus, Ant. 18.114–116.
Extrabiblical texts: Josephus, Ant. 18.114–116 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.11.2 (Dindorf 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.11.3Dindorf 4:36
ὁ δʼ αὐτὸς Ἰώσηπος ἐν τοῖς μάλιστα δικαιότατον καὶ βαπτιστὴν ὁμολογῶν γεγονέναι τὸν Ἰωάννην, τοῖς περὶ αὐτοῦ κατὰ τὴν τῶν εὐαγγελίων γραφὴν ἀναγεγραμμένοις συμμαρτυρεῖ. ἱστορεῖ δὲ καὶ τὸν Ἡρώδην τῆς βασιλείας ἀποπεπτωκέναι διὰ τὴν αὐτὴν Ἡρωδιάδα, μεθʼ ἧς αὐτὸν καὶ εἰς τὴν ὑπερορίαν ἀπεληλάσθαι, Βίενναν τῆς Γαλλίας οἰκεῖν καταδικασθέντα.
ho dʼ autos Iōsēpos en tois malista dikaiotaton kai baptistēn homologōn gegonenai ton Iōannēn, tois peri autou kata tēn tōn euangeliōn graphēn anagegrammenois symmartyrei. historei de kai ton Hērōdēn tēs basileias apopeptōkenai dia tēn autēn Hērōdiada, methʼ hēs auton kai eis tēn hyperorian apelēlasthai, Biennan tēs Gallias oikein katadikasthenta.
The same Josephus, acknowledging that John was an exceptionally righteous man and a baptizer, bears witness together with what is written about him in the Gospels. He also relates that Herod lost his kingdom on account of the same Herodias, with whom he was driven into exile and condemned to live at Vienne in Gaul.
Notes and citation
Summary: Josephus confirms John's righteousness and says Herod lost his kingdom because of Herodias and was exiled to Vienne.
- The source is Josephus, Ant. 18.116–119, 240–255 (Josephus names Lugdunum; Vienne is from J.W. 2.111, where it refers to Archelaus).
Extrabiblical texts: Josephus, Ant. 18.252 (Josephus (works); allusion)
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 1.11.3 (Dindorf 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.11.4Dindorf 4:36
καὶ ταῦτά γε αὐτῷ ἐν ὀκτωκαιδεκάτῳ τῆς ἀρχαιολογίας δεδήλωται, ἔνθα συλλαβαῖς αὐταῖς περὶ τοῦ ‘Ιωάννου ταῦτα γράφει ‘τισὶ δὲ τῶν Ἰουδαίων ἐδόκει ὀλω- “λέναι τὸν Ἡρώδου στρατὸν ὑπὸ τοῦ θεοῦ, καὶ μάλα “δικαίως τιννυμἐνου κατὰ ποινὴν Ἰωάννου τοῦ κα- “ λουμένου βαπτιστοῦ.
kai tauta ge autǭ en oktōkaidekatǭ tēs archaiologias dedēlōtai, entha syllabais autais peri tou ‘Iōannou tauta graphei ‘tisi de tōn Ioudaiōn edokei olō- “lenai ton Hērōdou straton hypo tou theou, kai mala “dikaiōs tinnymenou kata poinēn Iōannou tou ka- “ loumenou baptistou.
These things he has shown in the eighteenth book of the Antiquities, where he writes these very words about John: “But to some of the Jews it seemed that Herod's army had been destroyed by God, who most justly exacted punishment for John, called the Baptist.
Notes and citation
Summary: Josephus (quoted): some Jews thought God destroyed Herod's army to avenge John the Baptist.
- The quotation (1.11.4–6) is Josephus, Ant. 18.116–119.
Extrabiblical texts: Josephus, Ant. 18.116 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.11.4 (Dindorf 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.11.5Dindorf 4:36
κτείνει γὰρ τοῦτον Ἡρώ- ‘δης, ἀγαθὸν ἄνδρα καὶ τοῖς Ἰουδαίοις κελεύοντα, “ἀρετὴν ἐπασκοῦσι καὶ τὰ πρὸς ἀλλήλους δικαιοσύνῃ “ καὶ πρὸς τὸν θεὸν εὐσεβείᾳ χρωμένοις βαπτισμῷ “συνιέναι. οὕτω γὰρ δὴ καὶ τὴν βάπτισιν ἀποδέκτην αὐτῷ φανεῖσθαι, μὴ ἐπί τινων ἁμαρτάδων παραι- “τήσει χρωμένων, ἀλλʼ ἐφʼ ἁγνείᾳ τοῦ σώματος, ἄτε “ δὴ καὶ τῆς ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης. ’
kteinei gar touton Hērō- ‘dēs, agathon andra kai tois Ioudaiois keleuonta, “aretēn epaskousi kai ta pros allēlous dikaiosynę̄ “ kai pros ton theon eusebeią chrōmenois baptismǭ “synienai. houtō gar dē kai tēn baptisin apodektēn autǭ phaneisthai, mē epi tinōn hamartadōn parai- “tēsei chrōmenōn, allʼ ephʼ hagneią tou sōmatos, ate “ dē kai tēs psychēs dikaiosynę̄ proekkekatharmenēs. ’
For Herod killed him, though he was a good man who commanded the Jews to practise virtue, to use righteousness toward one another and piety toward God, and so to come together for baptism. For so, he said, the baptism would appear acceptable to God, if they used it not to beg off certain sins but for the purification of the body, since the soul had already been cleansed beforehand by righteousness.
Notes and citation
Summary: Josephus (quoted): John was a good man who called the Jews to virtue and to a baptism that purified the body after the soul was cleansed by righteousness.
- Quotation from Josephus, Ant. 18.117.
Extrabiblical texts: Josephus, Ant. 18.117 (Josephus (works); quotation)
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 1.11.5 (Dindorf 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.11.6Dindorf 4:36–37
καὶ τῶν ἄλλων συστρεφομένων καὶ γὰρ ἥσθησαν “ ἐπὶ πλεῖστον τῇ ἀκροάσει τῶν λόγων), δείσας ‘Ηρώ- “δης τὸ ἐπὶ τοσόνδε πιθανὸν αὐτοῦ τοῖς ἀνθρώποις, “ μὴ ἐπὶ ἀποστάσει τινὶ φέροι, πάντα γὰρ ἐῴκεσαν “συμβουλῇ τῇ ἐκείνου πράξοντες), πολὺ κρεῖττον “ἡγεῖται, πρίν τι νεώτερον ἀπʼ αὐτοῦ γενέσθαι, προ- “λαβὼν ἀναιρεῖν, ἢ μεταβολῆς γενομένης εἰς πρά- “ γματα ἐμπεσὼν μετανοεῖν. καὶ ὁ μὲν ὑποψίᾳ τῇ “Ἡρώδου δέσμιος εἰς τὸν Μαχαιροῦντα πεμφθεὶς, τὸ “ προειρημένον φρούριον, ταύτῃ κτίννυται.
kai tōn allōn systrephomenōn kai gar hēsthēsan “ epi pleiston tę̄ akroasei tōn logōn), deisas ‘Ērō- “dēs to epi tosonde pithanon autou tois anthrōpois, “ mē epi apostasei tini pheroi, panta gar eǭkesan “symboulę̄ tę̄ ekeinou praxontes), poly kreitton “hēgeitai, prin ti neōteron apʼ autou genesthai, pro- “labōn anairein, ē metabolēs genomenēs eis pra- “ gmata empesōn metanoein. kai ho men hypopsią tę̄ “Hērōdou desmios eis ton Machairounta pemphtheis, to “ proeirēmenon phrourion, tautę̄ ktinnytai.
And when others gathered round him (for they were greatly delighted at hearing his words), Herod, fearing that his great persuasiveness with the people might lead to some revolt (for they seemed ready to do anything on his advice), thought it much better to anticipate him and put him to death before any uprising came from him, than to fall into trouble when a change came and then repent. So because of Herod's suspicion he was sent in chains to Machaerus, the fortress mentioned before, and there put to death.
Notes and citation
Summary: Josephus (quoted): fearing John's influence might spark revolt, Herod imprisoned him at Machaerus and killed him.
- Quotation from Josephus, Ant. 18.118–119.
Extrabiblical texts: Josephus, Ant. 18.118–119 (Josephus (works); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 1.11.6 (Dindorf 4:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.11.7Dindorf 4:37
ταῦτα περὶ τοῦ Ἰωάννου διελθὼν καὶ τοῦ σωτῆρος ἡμῶν κατὰ τὴν αὐτὴν τοῦ συγγράμματος ἱστορίαν ὧδέ πως μέμνηται ‘γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ἰησοῦς, “ σοφὸς ἀνὴρ, εἴ γε ἄνδρα αὐτὸν λέγειν χρή. ἦν γὰρ “ παραδόξων ἔργων ποιητὴς, διδάσκαλος ἀνθρώπων “τῶν ἡδονῇ τἀληθῆ δεχομένων, καὶ πολλοὺς μὲν τῶν ‘Ἰουδαίων, πολλοὺς δὲ καὶ ἀπὸ τοῦ Ἑλληνικοῦ ἐπη- “γάγετο.
tauta peri tou Iōannou dielthōn kai tou sōtēros hēmōn kata tēn autēn tou syngrammatos historian hōde pōs memnētai ‘ginetai de kata touton ton chronon Iēsous, “ sophos anēr, ei ge andra auton legein chrē. ēn gar “ paradoxōn ergōn poiētēs, didaskalos anthrōpōn “tōn hēdonę̄ talēthē dechomenōn, kai pollous men tōn ‘Ioudaiōn, pollous de kai apo tou Hellēnikou epē- “gageto.
Having related these things about John, he also mentions our Saviour in the same part of his work, as follows: “About this time there lived Jesus, a wise man, if indeed one ought to call him a man. For he was a doer of wonderful works, a teacher of men who receive the truth with pleasure; and he won over many of the Jews and many also of the Greeks.
Notes and citation
Summary: Josephus (quoted) describes Jesus as a wise man and wonder-worker who won many Jews and Greeks.
- The quotation (1.11.7–8) is Josephus, Ant. 18.63–64, the so-called Testimonium Flavianum. Most scholars think the passage as transmitted contains Christian additions (e.g. “if indeed one ought to call him a man”, “He was the Christ”), though many hold that Josephus wrote a shorter original about Jesus.
Extrabiblical texts: Josephus, Ant. 18.63 (Josephus (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.11.7 (Dindorf 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.11.8Dindorf 4:37
ὁ Χριστὸς οὗτος ἦν. καὶ αὐτὸν ἐνδείξει “τῶν πρώτων ἀνδρῶν παρʼ ἡμίν σταυρῷ ἐπιτετἰμη- “ κότος Πιλάτου, οὐκ ἐπαύσαντο οἶ τὸ πρῶτον ἀγα- “ πήσαντες. ἐφάνη γὰρ αὐτοῖς τρίτην ἔχων ἡμέραν “πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα “ μυρία περὶ αὐτοῦ θαυμάσια εἰρηκότω ’ν. εἰσέτι τε “ νῦν τῶν Χριστιανῶν ἀπὸ τοῦδε ὠνομασμένων οὐκ “ ἐπέλιπε τὸ φῦλον.’’
ho Christos houtos ēn. kai auton endeixei “tōn prōtōn andrōn parʼ hēmin staurǭ epitetimē- “ kotos Pilatou, ouk epausanto oi to prōton aga- “ pēsantes. ephanē gar autois tritēn echōn hēmeran “palin zōn, tōn theiōn prophētōn tauta te kai alla “ myria peri autou thaumasia eirēkotō ’n. eiseti te “ nyn tōn Christianōn apo toude ōnomasmenōn ouk “ epelipe to phylon.’’
He was the Christ. And when Pilate, on the accusation of the leading men among us, had condemned him to the cross, those who had loved him at the first did not cease. For he appeared to them on the third day alive again, the divine prophets having foretold these and countless other wonderful things about him. And even now the tribe of Christians, named after him, has not died out.”
Notes and citation
Summary: Josephus (quoted): Jesus was crucified under Pilate, appeared alive on the third day, and the Christians named after him still exist.
- Quotation from Josephus, Ant. 18.63–64; on the authenticity of this passage see the note on 1.11.7.
Extrabiblical texts: Josephus, Ant. 18.64 (Josephus (works); quotation)
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.11.8 (Dindorf 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.11.9Dindorf 4:37
ταῦτα τοῦ ἐξ αὐτῶν Ἐβραίων συγγραφέως ἀνέκαθεν τῇ ἑαυτοῦ γραφῇ περί τε τοῦ βαπτιστοῦ Ἰωάννου καὶ τοῦ σωτῆρος ἡμῶν παραδεδωκότος, τίς ἂν ἔτι λείποιτο ἀποφυγὴ τοῦ μὴ ἀναισχύντους ἀπελέγχεσθαι τοὺς τὰ κατʼ αὐτῶν πλασαμένους ὑπομνήματα; ἀλλὰ ταῦτα μὲν ἐχέτω ταύτῃ.
tauta tou ex autōn Ebraiōn syngrapheōs anekathen tę̄ heautou graphę̄ peri te tou baptistou Iōannou kai tou sōtēros hēmōn paradedōkotos, tis an eti leipoito apophygē tou mē anaischyntous apelenchesthai tous ta katʼ autōn plasamenous hypomnēmata? alla tauta men echetō tautę̄.
Since a writer from among the Hebrews themselves has handed down these things long ago in his own work about John the Baptist and our Saviour, what escape is left for those who forged the Memoirs against them from being convicted of shamelessness? But let this be as it is.
Notes and citation
Summary: Josephus's testimony exposes the shamelessness of the forged anti-Christian Memoirs.
- The forged Acts of Pilate; see 1.9.3.
Cite (SBL): Eusebius, Hist. eccl. 1.11.9 (Dindorf 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-11-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 1, chapter 12
1.12.1Dindorf 4:37–38
Τῶν γε μὴν τοῦ σω- τηρὸς ἀποστόλων παντί τῳ σαφὴς ἐκ τῶν εὐαγγελίων ἡ πρόσρησις. τῶν δʼ ἑβδομήκοντα μαθητῶν κατάλογος μὲν οὐδεὶς οὐδαμὴ φέρεται· λέγεταί γε μὴν εἰς αὐτῶν Βαρνάβας γεγονέναι, οὑ διαφόρως μὲν καὶ αἱ Πραξεῖς τῶν ἀποστόλων ἐμνημόνευσαν, οὐχ ἥκιστα δὲ καὶ ὁ Παῦλος Γαλάταις γράφων. τούτων δʼ εἶναί φασι καὶ Σωσθένην τὸν ἅμα Παύλῳ Κορινθίοις ἐπιστείλαντα.
Tōn ge mēn tou sō- tēros apostolōn panti tǭ saphēs ek tōn euangeliōn hē prosrēsis. tōn dʼ hebdomēkonta mathētōn katalogos men oudeis oudamē pheretai; legetai ge mēn eis autōn Barnabas gegonenai, hou diaphorōs men kai hai Praxeis tōn apostolōn emnēmoneusan, ouch hēkista de kai ho Paulos Galatais graphōn. toutōn dʼ einai phasi kai Sōsthenēn ton hama Paulǭ Korinthiois episteilanta.
The names of the Saviour's apostles are clear to everyone from the Gospels. But of the seventy disciples no list is extant anywhere. It is said, however, that Barnabas was one of them, of whom the Acts of the Apostles has made mention in various places, and not least Paul too, writing to the Galatians. They say that Sosthenes too was one of these, who wrote to the Corinthians together with Paul.
Acts 4:36 (allusion, medium confidence) · Gal 2:1 (allusion, medium confidence) · 1 Cor 1:1 (allusion, high confidence)
Notes and citation
Summary: No list of the Seventy survives, but Barnabas and Sosthenes are said to have been among them.
- Allusions to Acts 4:36; Gal 2:1, 9, 13; 1 Cor 1:1.
Cite (SBL): Eusebius, Hist. eccl. 1.12.1 (Dindorf 4:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-12-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.12.2Dindorf 4:38
ἡ δʼ ἱστορία παρὰ Κλήμεντι κατὰ τὴν πέμπτην τῶν ‘Υποτυπώσων, ἐν ᾗ καὶ Κηφᾶν, περὶ οὗ φησιν ὁ Παῦλος ‘ὅτε δὲ ἦλθε Κηφᾶς εἰς ‘ Αντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ἴνα φησὶ γεγονέναι τῶν ἑβδομήκοντα μαθητῶν, ὁμώνυμον Πέτρῳ τυγχάνοντα τῷ ἀποστόλῳ.
hē dʼ historia para Klēmenti kata tēn pemptēn tōn ‘Ypotypōsōn, en hę̄ kai Kēphan, peri hou phēsin ho Paulos ‘hote de ēlthe Kēphas eis ‘ Antiocheian, kata prosōpon autǭ antestēn, ina phēsi gegonenai tōn hebdomēkonta mathētōn, homōnymon Petrǭ tynchanonta tǭ apostolǭ.
The account is in Clement, in the fifth book of the Outlines, in which he also says that Cephas, about whom Paul says, “When Cephas came to Antioch, I opposed him to his face,” was one of the seventy disciples, having the same name as Peter the apostle.
Gal 2:11 (quotation, high confidence)
Notes and citation
Summary: Clement's Outlines claim the Cephas whom Paul opposed at Antioch was one of the Seventy, not the apostle Peter.
- The quotation is Gal 2:11. The source is Clement of Alexandria, Hypotyposes, book 5 (lost).
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. book 5 (Clement of Alexandria, Hypotyposes (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.12.2 (Dindorf 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-12-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.12.3Dindorf 4:38
καὶ Ματθίαν δὲ τὸν ἀντὶ Ἰούδα τοῖς ἀποστόλοις συγκαταλεγέντα, τόν τε σὺν αὐτῷ τῇ ὁμοίᾳ ψήφῳ τιμηθέντα, τῆς αὐτῆς τῶν ἑβδομήκοντα κλήσεως ἠξιῶσθαι κατέχει λόγος. καὶ Θαδδαῖον δὲ ἕνα τῶν αὐτῶν εἶναί φασι, περὶ οὐ καὶ ἱστορίαν ἐλθοῦσαν εἰς ἡμὰς αὐτίκα μάλα ἐκθήσομαι.
kai Matthian de ton anti Iouda tois apostolois synkatalegenta, ton te syn autǭ tę̄ homoią psēphǭ timēthenta, tēs autēs tōn hebdomēkonta klēseōs ēxiōsthai katechei logos. kai Thaddaion de hena tōn autōn einai phasi, peri ou kai historian elthousan eis hēmas autika mala ekthēsomai.
Tradition also holds that Matthias, who was numbered with the apostles in place of Judas, and the one honoured together with him by the same vote, were thought worthy of the same calling of the seventy. They say that Thaddaeus too was one of them, about whom I shall shortly set out an account that has come down to us.
Acts 1:23–26 (allusion, high confidence)
Notes and citation
Summary: Matthias, Joseph Barsabbas, and Thaddaeus are also said to have been among the Seventy.
- Allusion to Acts 1:23–26.
Cite (SBL): Eusebius, Hist. eccl. 1.12.3 (Dindorf 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-12-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.12.4Dindorf 4:38
καὶ τῶν ἑβδομήκοντα δὲ πλείους τοῦ σωτῆρος πεφηνέναι μαθητὰς εὕροις ἂν ἐπιτηρήσας, μάρτυρι χρώμενος τῷ Παύλῳ, μετὰ τὴν ἐκ νεκρῶν ἔγερσιν ὦφθαι αὐτὸν φήσαντι πρῶτον μὲν Κηφᾷ, ἔπειτα τοῖς δώδεκα, καὶ μετὰ τούτους ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ὧν τινὰς μὲν ἔφασκε κεκοιμῆσθαι, τοὺς πλείους δʼ ἔτι τῷ βίῳ, καθʼ ὃν καιρὸν αὐτῷ ταῦτα συνετάττετο, περιεῖναι.
kai tōn hebdomēkonta de pleious tou sōtēros pephēnenai mathētas heurois an epitērēsas, martyri chrōmenos tǭ Paulǭ, meta tēn ek nekrōn egersin ōphthai auton phēsanti prōton men Kēphą, epeita tois dōdeka, kai meta toutous epanō pentakosiois adelphois ephapax, hōn tinas men ephaske kekoimēsthai, tous pleious dʼ eti tǭ biǭ, kathʼ hon kairon autǭ tauta synetatteto, perieinai.
And if you look carefully you will find that the Saviour's disciples were more than seventy, using Paul as a witness, who says that after his rising from the dead he appeared first to Cephas, then to the Twelve, and after these to more than five hundred brothers at once, some of whom, he said, had fallen asleep, but most were still alive at the time he was writing.
1 Cor 15:5–6 (allusion, high confidence)
Notes and citation
Summary: Paul's list of resurrection appearances shows the disciples were more than seventy.
- Allusion to 1 Cor 15:5–6.
Cite (SBL): Eusebius, Hist. eccl. 1.12.4 (Dindorf 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-12-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.12.5Dindorf 4:38–39
ἔπειτα δʼ ὦφθαι αὐτὸν Ἰακώβῳ φησίν· εἶς δὲ καὶ οὗτος τῶ φερομένων τοῦ σωτῆρος ἀδελφῶν ἦν. εἶθʼ ὡς παρʼ τούτους κατὰ μίμησιν τῶν δώδεκα πλείστων ὅσω ὑπαρξάντων ἀποστόλων, οἷος καὶ αὐτὸς ὁ Παῦλος ἠ προστίθησι λέγων ’ ἔπειτα ὤφθη τοῖς ἀποστόλοις πᾶσι.” ταῦτα μὲν οὖν περὶ τῶνδε. τῆς δὲ περὶ τὸν Θαδδαῖον ἱστορίας τοιοῦτος γέγονεν ὁ τρόπος.
epeita dʼ ōphthai auton Iakōbǭ phēsin; eis de kai houtos tō pheromenōn tou sōtēros adelphōn ēn. eithʼ hōs parʼ toutous kata mimēsin tōn dōdeka pleistōn hosō hyparxantōn apostolōn, hoios kai autos ho Paulos ē prostithēsi legōn ’ epeita ōphthē tois apostolois pasi.” tauta men oun peri tōnde. tēs de peri ton Thaddaion historias toioutos gegonen ho tropos.
Then he says that he appeared to James; and he too was one of the so-called brothers of the Saviour. Then, since besides these there were very many apostles, in imitation of the Twelve, such as Paul himself was, he adds, saying, “Then he appeared to all the apostles.” So much about these; the account concerning Thaddaeus is as follows.
1 Cor 15:7 (quotation, high confidence)
Notes and citation
Summary: He appeared also to James, the Lord's brother, and to all the apostles, a wider group than the Twelve.
- The quotation is 1 Cor 15:7.
Cite (SBL): Eusebius, Hist. eccl. 1.12.5 (Dindorf 4:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-12-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 1, chapter 13
1.13.1Dindorf 4:39
’H τοῦ κυρίου καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ θειότης, εἰς πάντας ἀνθρώπους τῆς παραδοξοποιοῦ δυνάμεως ἕνεκεν βοωμένη, μυρίους ὅσους καὶ τῶν ἐπʼ άλλοδαπῆς πορρωτάτω τε τῆς Ἰουδαίας νόσων καὶ παντοίων παθῶν ἐλπίδι θεραπείας ἐπήγετο.
’H tou kyriou kai sōtēros hēmōn Iēsou Christou theiotēs, eis pantas anthrōpous tēs paradoxopoiou dynameōs heneken boōmenē, myrious hosous kai tōn epʼ allodapēs porrōtatō te tēs Ioudaias nosōn kai pantoiōn pathōn elpidi therapeias epēgeto.
The divinity of our Lord and Saviour Jesus Christ, being noised abroad among all men because of his wonder-working power, drew countless numbers even of those in foreign lands far from Judea who hoped to be healed of diseases and all kinds of sufferings.
Notes and citation
Summary: Christ's fame as a healer drew sufferers from far beyond Judea.
Cite (SBL): Eusebius, Hist. eccl. 1.13.1 (Dindorf 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.2Dindorf 4:39
ταύτῃ τοι βασιλεὺς Ἂβγρος, τῶν ὑπὲρ Εὐφράτην ἐθνῶν έπισημότατα δυναστεύων, πάθει τὸ σῶμα δεινῷ καὶ οὐ θεραπευτῷ ὅσον ἐπʼ ἀνθρωπείᾳ δυνάμει καταφθει- ρόμενος, ὡς καὶ τοὔνομα τοῦ Ἰησοῦ πολὺ καὶ τὰς δυνάμεις συμφώνως πρὸς ἁπάντων μαρτυρουμένας ἐπύθετο, ἱκέτης αὐτοῦ πέμψας διʼ ἐπιστοληφόρου γίνεται, τῆς νόσου τυχεῖν ἀπαλλαγῆς ἀξιῶν.
tautę̄ toi basileus Abgros, tōn hyper Euphratēn ethnōn episēmotata dynasteuōn, pathei to sōma deinǭ kai ou therapeutǭ hoson epʼ anthrōpeią dynamei kataphthei- romenos, hōs kai tounoma tou Iēsou poly kai tas dynameis symphōnōs pros hapantōn martyroumenas epytheto, hiketēs autou pempsas diʼ epistolēphorou ginetai, tēs nosou tychein apallagēs axiōn.
So it was that King Abgar, the most distinguished ruler of the nations beyond the Euphrates, whose body was wasting away with a terrible disease incurable by human power, when he learned of the fame of the name of Jesus and of his mighty works, attested with one voice by all, sent to him by a letter-carrier as a suppliant, asking to obtain release from his disease.
Notes and citation
Summary: Abgar, king of Edessa, gravely ill, sent a letter to Jesus asking to be healed.
- The Abgar legend comes from Edessene tradition (see 1.13.5); its letters are generally regarded as legendary.
Extrabiblical texts: Abgar (Correspondence of Jesus and Abgar; allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.13.2 (Dindorf 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.3Dindorf 4:39
ὁ δὲ μὴ τότε καλοῦντι ὑπακούσας ἐπιστολῆς γοῦν αὐτὸν ἰδίας καταξιοῖ, ἴνα τῶν αὑτοῦ μαθητῶν ἀποστέλλειν ἐπὶ θεραπείᾳ τῆς νόσου, ὁμοῦ τε αὐτοῦ σωτηρίαν καὶ τόν προσηκόντων ἁπάντων ὑπισχνούμενος.
ho de mē tote kalounti hypakousas epistolēs goun auton idias kataxioi, ina tōn hautou mathētōn apostellein epi therapeią tēs nosou, homou te autou sōtērian kai ton prosēkontōn hapantōn hypischnoumenos.
Jesus did not comply with his request at that time, but thought him worthy of a letter of his own, promising to send one of his disciples to cure his disease, and at the same time promising salvation to him and all his household.
Notes and citation
Summary: Jesus answered by letter, promising to send a disciple to heal him.
Extrabiblical texts: Abgar (Correspondence of Jesus and Abgar; allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.13.3 (Dindorf 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.4Dindorf 4:39
οὐκ εἰς μακεʼν δὲ ἄρα αὐτῷ ἐπληροῦτο τὰ τῆς ἐπαγγε- λίας. μετὰ γοῦν τὴν ἐκ νεκρῶν ἀνάστασιν καὶ τὴν εἰς οὐρανοὺς ἄνοδον Θωμᾶς, τῶν ἀποστόλων εἶς τῶν δώδεκα, Θαδδαῖον, ἐν ἀριθμῷ καὶ αὐτὸν τῶν ἑβδο- μήκοντα τοῦ Χριστοῦ μαθητῶν κατειλεγμένον, κινήσει θειοτέρᾳ ἐπὶ τὴν Ἒδεσσαν κήρυκα καὶ εὐαγγελιστὴν τῆς περὶ τοῦ Χριστοῦ διδασκαλίας ἐκπέμπει, πάντα τε διʼ αὐτοῦ τὰ τῆς τοῦ σωτῆρος ἡμῶν τέλος ἐλάμβανεν ἐπαγγελίας.
ouk eis makeʼn de ara autǭ eplērouto ta tēs epange- lias. meta goun tēn ek nekrōn anastasin kai tēn eis ouranous anodon Thōmas, tōn apostolōn eis tōn dōdeka, Thaddaion, en arithmǭ kai auton tōn hebdo- mēkonta tou Christou mathētōn kateilegmenon, kinēsei theioterą epi tēn Edessan kēryka kai euangelistēn tēs peri tou Christou didaskalias ekpempei, panta te diʼ autou ta tēs tou sōtēros hēmōn telos elambanen epangelias.
And not long afterwards the promise was fulfilled for him. After the resurrection from the dead and the ascent into heaven, Thomas, one of the twelve apostles, moved by divine impulse, sent Thaddaeus, who was himself numbered among the seventy disciples of Christ, to Edessa as herald and evangelist of the teaching about Christ, and through him all the terms of our Saviour's promise were fulfilled.
Notes and citation
Summary: After the ascension Thomas sent Thaddaeus to Edessa, fulfilling Jesus' promise.
Extrabiblical texts: Abgar (Correspondence of Jesus and Abgar; allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.13.4 (Dindorf 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.5Dindorf 4:39–40
ἔχεις καὶ τούτων ἀνάγραπτον τὴν μαρτυρίαν, ἐκ τῶν κατὰ Ἒδεσσαν τὸ τηνικαῦτα βασιλευομένην πόλιν γραμματοφυλακείων ληφθεῖσαν. ἐν γοῦν τοῖς αὐτόθι δημοσίοις χάρταις, τοῖς τὰ παλαιὰ καὶ τὰ ἀμφὶ τὸν Ἄβγαρον πραχθέντα περιέχουσι, καὶ ταῦτα εἰσέτι νῦν ἐξ ἐκείνου πεφυλαγμένα εὕρηται- οὐδὲν δὲ οἷον καὶ αὐτῶν ἀπακοῦσαι τῶν ἐπιστολῶν, ἀπὸ τῶν ἀρχείων ἡμῖν ἀναληφθεισῶν, καὶ τόνδε αὐ- τοῖς ῥήμασιν ἐκ τῆς Σύρων φωνῆς μεταβληθειῶν τὸν τρόπον. ᾿Αντίγραφον ἐπιστολῆς γραφείσης ὑπὸ ᾿Αβγάρου τοπάρχου τῷ ᾿Ιησοῦ, καὶ πεμφθείσης αὐτῷ διʼ ᾿Ανανία ταχυδρόμου εἰς ῾Ιεροσόλυμα.
echeis kai toutōn anagrapton tēn martyrian, ek tōn kata Edessan to tēnikauta basileuomenēn polin grammatophylakeiōn lēphtheisan. en goun tois autothi dēmosiois chartais, tois ta palaia kai ta amphi ton Abgaron prachthenta periechousi, kai tauta eiseti nyn ex ekeinou pephylagmena heurētai- ouden de hoion kai autōn apakousai tōn epistolōn, apo tōn archeiōn hēmin analēphtheisōn, kai tonde au- tois rhēmasin ek tēs Syrōn phōnēs metablētheiōn ton tropon. ᾿Antigraphon epistolēs grapheisēs hypo ᾿Abgarou toparchou tǭ ᾿Iēsou, kai pemphtheisēs autǭ diʼ ᾿Anania tachydromou eis ῾Ierosolyma.
You have the written testimony of these things too, taken from the archives of Edessa, which was then a royal city. For in the public records there, which contain ancient events and those concerning Abgar, these things too are found preserved from that time until now. But there is nothing like hearing the letters themselves, taken by us from the archives and translated word for word from the Syriac language in this way. Copy of a letter written by Abgar the toparch to Jesus and sent to him by Ananias the courier to Jerusalem.
Notes and citation
Summary: Eusebius presents the letters, which he says were taken from the Edessa archives and translated from Syriac.
- The letters (1.13.6–10) are the Abgar correspondence, translated from the Syriac; they are generally regarded as a later legend (the Doctrina Addai preserves a fuller form).
Extrabiblical texts: Abgar (Correspondence of Jesus and Abgar; allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.13.5 (Dindorf 4:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.6Dindorf 4:40
“Ἄβγαρος τοπάρχης ᾿Εδέσσης ᾿Ιησοῦ σωτῆρι “ἀγαθῷ ἀναφανέντι ἐν τόπῳ ῾Ιεροσολύμων χαίρειν. “ἤκουσταί μοι τὰ περὶ σοῦ καὶ τῶν σῶν ἰαμάτων, ὡς “ἄνευ φαρμάκων καὶ βοτανῶν ὑπὸ σοῦ γινομένων. “ὡς γὰρ λόγος, τυφλοὺς ἀναβλέπειν ποιεῖς, χωλοὺς “περιπατεπῖν, καὶ λεπροὺς ἀναβλέπειν ποιεῖς, χωλοὺς “πνεύματα καὶ δαίμονας ἐκβάλλεις, καὶ τοὺς ἐν μα- “κρονοσίᾶ βασανιζομένους θεραπεύεις, καὶ νεκροὺς “ἐγείρεις.
“Abgaros toparchēs ᾿Edessēs ᾿Iēsou sōtēri “agathǭ anaphanenti en topǭ ῾Ierosolymōn chairein. “ēkoustai moi ta peri sou kai tōn sōn iamatōn, hōs “aneu pharmakōn kai botanōn hypo sou ginomenōn. “hōs gar logos, typhlous anablepein poieis, chōlous “peripatepin, kai leprous anablepein poieis, chōlous “pneumata kai daimonas ekballeis, kai tous en ma- “kronosia basanizomenous therapeueis, kai nekrous “egeireis.
“Abgar, toparch of Edessa, to Jesus, the good Saviour who has appeared in the district of Jerusalem, greeting. I have heard about you and your cures, that they are done by you without medicines or herbs. For, as the report goes, you make the blind see again and the lame walk, you cleanse lepers, you cast out unclean spirits and demons, you heal those tormented by long illness, and you raise the dead.
Matt 11:5 (echo, medium confidence)
Notes and citation
Summary: Abgar's letter (quoted): he has heard that Jesus heals without medicine and raises the dead.
- Quotation from the Abgar correspondence (Abgar's letter). The digital text garbles the list of miracles (repeating ἀναβλέπειν ποιεῖς, χωλοὺς); the translation follows the evident sense. Compare Matt 11:5.
Extrabiblical texts: Abgar Abgar's letter (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.6 (Dindorf 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.7Dindorf 4:40
καὶ ταῦτα πάντα ἀκούσας περὶ σοῦ κατὰ “νοῦν ἐθέμην τὸ ἕτερον τῶν δύο, ἢ ὅτι σὺ εἶ ὁ θεὸς “καὶ καταβὰς ἀπὸ τοῦ οὐρανοῦ ποιεῖς ταῦτα, ἢ υἱὸς “εἶ τοῦ θεοῦ ποιῶν ταῦτα.
kai tauta panta akousas peri sou kata “noun ethemēn to heteron tōn dyo, ē hoti sy ei ho theos “kai katabas apo tou ouranou poieis tauta, ē huios “ei tou theou poiōn tauta.
And having heard all these things about you, I concluded one of two things: either that you are God and have come down from heaven and do these things, or that you are the Son of God who does these things.
Notes and citation
Summary: Abgar (quoted) concludes that Jesus is either God or the Son of God.
- Quotation from the Abgar correspondence.
Extrabiblical texts: Abgar Abgar's letter (Correspondence of Jesus and Abgar; quotation)
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.13.7 (Dindorf 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.8Dindorf 4:40
διὰ τοῦτο τοίνυν γρά- “ψας ἐδεήθην σου σκυλῆναι πρὸς ἐμὲ, καὶ τὸ πάθος, “ὃ ἔχω, θεραπεῦσαι. καὶ γὰρ ἤκουσα ὅτι καὶ ᾿Ιουδαῖοι “καταγογγύζουσί σου καὶ βούλονται κακῶσαίσε. πόλις “δὲ μικροτάτη μοί ἐστι καὶ σεμνὴ, ἥτις ἐξαρκεῖ ἀμφο- “τέροις.”
dia touto toinyn gra- “psas edeēthēn sou skylēnai pros eme, kai to pathos, “ho echō, therapeusai. kai gar ēkousa hoti kai ᾿Ioudaioi “katagongyzousi sou kai boulontai kakōsaise. polis “de mikrotatē moi esti kai semnē, hētis exarkei ampho- “terois.”
Therefore I have written to beg you to take the trouble to come to me and heal the suffering I have. For I have heard that the Jews too are murmuring against you and want to harm you. I have a very small but noble city, which is enough for us both.”
Notes and citation
Summary: Abgar (quoted) begs Jesus to come and heal him, offering refuge from the Jews' hostility.
- Quotation from the Abgar correspondence.
Extrabiblical texts: Abgar Abgar's letter (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.8 (Dindorf 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.9Dindorf 4:40–41
[Καὶ ταῦτα μὲν οὕτως ἔγραψε, τῆς θείας αὐτὸν τέως μικρὸν αὐγασάσης ἀλλάμψεως. ἄξιον δὲ καὶ τῆς πρὸς τοῦ ᾿Ιησοῦ αὐτῷ διὰ τοῦ αὐτοῦ γραμματοκομιστοῦ ἀποσταλείσης ἀπακοῦσαι ὀλιγοστίχου μὲν, πολυδυνάμου δὲ ἐπιστολῆς, τοῦτον ἐχούσης καὶ αὐτῆς τὸν τρόπον.] Τὰ ἀντιγραφέντα ὑπὸ Ἰησοῦ διὰ Ἀνανία ταχυδρόμου τοπάρχῃ ᾿Αβγάρῳ.
[Kai tauta men houtōs egrapse, tēs theias auton teōs mikron augasasēs allampseōs. axion de kai tēs pros tou ᾿Iēsou autǭ dia tou autou grammatokomistou apostaleisēs apakousai oligostichou men, polydynamou de epistolēs, touton echousēs kai autēs ton tropon.] Ta antigraphenta hypo Iēsou dia Anania tachydromou toparchę̄ ᾿Abgarǭ.
The reply written by Jesus through Ananias the courier to Abgar the toparch.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eusebius introduces Jesus' reply to Abgar.
- The editor deletes, as not Eusebius's, the preceding sentences: “He wrote these things so, the divine light having shone on him a little for the time being. It is worth hearing also the letter sent to him by Jesus through the same letter-carrier, of few lines but of great power, which runs as follows.”
Extrabiblical texts: Abgar (Correspondence of Jesus and Abgar; allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.13.9 (Dindorf 4:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.10Dindorf 4:41
“Μακάριος εἶ πιστεύσας ἐν ἐμοὶ μὴ ἑωρα- “κώς με. γέγραπται γὰρ περὶ ἐμοῦ τοὺς ἑωρακότας “με μὴ πιστεύσειν μοι, καὶ ἵνα οἱ μὴ ἑωρακότες αὐ- “τοὶ πιστεύσωσι καὶ ζήσωνται. περὶ δὲ οὗ ἔργαψάς “μοι ἐλθεῖν πρὸς σὲ, δέον ἐστὶ πάντα, διʼ ἃ ἀπεστά- “λην, ἐνταῦθα πληρῶσαί με, καὶ μετὰ τὸ πληρῶσαι “οὕτως ἀναληφθῆναι πρὸς τὸν ἀποστείλαντά με. καὶ “ἐπειδὰν ἀναληφθῶ, ἀποστελῶ σοί τινα τῶν μαθητῶν “μου, ἵνα ἰάσηταί σου τὸ πάθος καὶ ζωήν σοι καὶ “τοῖς σὺν σοὶ παράσχηται.”
“Makarios ei pisteusas en emoi mē heōra- “kōs me. gegraptai gar peri emou tous heōrakotas “me mē pisteusein moi, kai hina hoi mē heōrakotes au- “toi pisteusōsi kai zēsōntai. peri de hou ergapsas “moi elthein pros se, deon esti panta, diʼ ha apesta- “lēn, entautha plērōsai me, kai meta to plērōsai “houtōs analēphthēnai pros ton aposteilanta me. kai “epeidan analēphthō, apostelō soi tina tōn mathētōn “mou, hina iasētai sou to pathos kai zōēn soi kai “tois syn soi paraschētai.”
“Blessed are you, who have believed in me without having seen me. For it is written of me that those who have seen me will not believe in me, and that those who have not seen me will believe and live. As for what you wrote to me, that I should come to you: I must fulfil here all that I was sent for, and after fulfilling it be taken up to him who sent me. And when I have been taken up, I will send you one of my disciples to heal your suffering and give life to you and those with you.”
John 20:29 (echo, high confidence) · Isa 52:15 (echo, low confidence)
Notes and citation
Summary: Jesus' reply (quoted): Abgar is blessed for believing without seeing; after his ascension a disciple will come to heal him.
- Quotation from the Abgar correspondence (Jesus' reply). Compare John 20:29; “it is written” loosely recalls Isa 6:9–10 and Isa 52:15.
Extrabiblical texts: Abgar Jesus' reply (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.10 (Dindorf 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.11Dindorf 4:41
Ταύταις δὲ ταῖς ἐπιστολαῖς ἔτι καὶ ταῦτα συνῆπτο τῇ Σύρων φωνῇ. μετὰ δὲ τὸ ἀναληφθἠνα τὸν Ἰησοῦν ἀπέστειλεν αὐτῷ Ἰούδας ὁ καὶ Θωμᾶς Θαδδαῖον ἀπόστολον, ἕνα τῶν ἑβδομήκοντα· ὃς ἐλθὼν κατέμενε πρὸς Τωβίαν τὸν τοῦ Τωβία. ὡς δὲ ἠκούσθη περὶ αὐτοῦ, ἐμηνύθη τῷ Ἀβγάρῳ ὅτι ἐλήλυθεν ἐνταῦθα ἀπόστολος τοῦ Ἰησοῦ, καθὰ ἐπέστειλέ σοι.
Tautais de tais epistolais eti kai tauta synēpto tę̄ Syrōn phōnę̄. meta de to analēphthēna ton Iēsoun apesteilen autǭ Ioudas ho kai Thōmas Thaddaion apostolon, hena tōn hebdomēkonta; hos elthōn katemene pros Tōbian ton tou Tōbia. hōs de ēkousthē peri autou, emēnythē tǭ Abgarǭ hoti elēlythen entautha apostolos tou Iēsou, katha epesteile soi.
To these letters the following was also attached in the Syriac language: “After Jesus was taken up, Judas, also called Thomas, sent to him Thaddaeus the apostle, one of the seventy. He came and stayed with Tobias the son of Tobias. When news of him was heard, it was reported to Abgar: ‘An apostle of Jesus has come here, as he wrote to you.’
Notes and citation
Summary: The Syriac account (quoted): Thomas sent Thaddaeus, who lodged with Tobias; Abgar heard of his arrival.
- The narrative in 1.13.11–21 is quoted from the Syriac Edessene account (a form of the Doctrina Addai).
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.11 (Dindorf 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.12Dindorf 4:41
ἤρξατο οὖν ὁ Θαδδαῖος ἐν δυνάμει θεοῦ θεραπεύειν πᾶσαν νόσον καὶ μαλακίαν, ὥστε πάντας θαυμάζειν· ὡς δὲ ἤκουσεν ὁ Ἄβγαρος τὰ μεγαλεῖα καὶ τὰ θαυμάσια, ἃ ἐποίει, καὶ ὡς ἐθεράπευεν, ἐν ὑπονοίᾳ γέγονεν ὡς ὅτι αὐτός ἐστι, περὶ οὗ ὁ Ἰησοῦς ἐπέστειλε λέγων, ἐπειδὰν ἀναληφθῶ, ἀποστελῶ σοί τινα τῶν μαθητῶν μου, ὃς τὸ πάθος σου ἰάσετει.
ērxato oun ho Thaddaios en dynamei theou therapeuein pasan noson kai malakian, hōste pantas thaumazein; hōs de ēkousen ho Abgaros ta megaleia kai ta thaumasia, ha epoiei, kai hōs etherapeuen, en hyponoią gegonen hōs hoti autos esti, peri hou ho Iēsous epesteile legōn, epeidan analēphthō, apostelō soi tina tōn mathētōn mou, hos to pathos sou iasetei.
So Thaddaeus began, in the power of God, to heal every disease and weakness, so that all marvelled. And when Abgar heard of the great and wonderful things he did and how he healed, he suspected that he was the one of whom Jesus had written, saying, ‘When I have been taken up, I will send you one of my disciples, who will heal your suffering.’
Notes and citation
Summary: The Syriac account (quoted): Thaddaeus healed many, and Abgar guessed he was the promised disciple.
- Quotation from the Syriac Edessene account.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.12 (Dindorf 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.13Dindorf 4:41–42
μετακαλεσάμενος οὖν τὸν Τωβίαν, παρʼ ᾧ κατέμενεν, εἶπεν, ἤκουσα ὅτι ἀνήρ τις δυνάστης ἐλθὼν κατέμεινεν ἐν τῇ σῆ οἰκίᾳ· ἀνάγαγε αὐτὸν πρὸς ἐμέ. ἐλθὼν δὲ ὁ Τωβίας παρὰ Θαδδαίῳ εἶπεν αὐτῷ, ὁ τοπάρχης Ἄβγαρος μετακαλεσάμενός με εἶπεν ἀναγα- γεῖν σε παρʼ αὐτῷ, ἔνα θεραπεύσῃς αὐτοῦ τὸ πάθος. καὶ ὁ Θαδδαῖος, ἀναβαίνω, ἔφη, ἐπειδήπερ δυνάμει παρʼ αὐτῷ ἀπέσταλμαι.
metakalesamenos oun ton Tōbian, parʼ hǭ katemenen, eipen, ēkousa hoti anēr tis dynastēs elthōn katemeinen en tę̄ sē oikią; anagage auton pros eme. elthōn de ho Tōbias para Thaddaiǭ eipen autǭ, ho toparchēs Abgaros metakalesamenos me eipen anaga- gein se parʼ autǭ, ena therapeusę̄s autou to pathos. kai ho Thaddaios, anabainō, ephē, epeidēper dynamei parʼ autǭ apestalmai.
So he summoned Tobias, with whom he was staying, and said, ‘I have heard that a certain man of power has come and is staying in your house; bring him up to me.’ Tobias went to Thaddaeus and said to him, ‘The toparch Abgar summoned me and told me to bring you to him, so that you may heal his suffering.’ And Thaddaeus said, ‘I will go up, since I have been sent to him with power.’
Notes and citation
Summary: The Syriac account (quoted): Abgar summoned Thaddaeus through Tobias.
- Quotation from the Syriac Edessene account.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.13 (Dindorf 4:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.14Dindorf 4:42
ὀρθρίσας οὖν ὁ Τωβίας τῇ ἑξῆς καὶ παραλαβὼν τὸν Θαδδαῖον ἦλθε πρὸς τὸν Ἄβγαρον· ὡς δὲ ἀνέβη, παρόντων καὶ ἑστώτων τῶν μεγιστάνων αὐτοῦ, παραχρῆμα ἐν τῷ εἰσιέναι αὐτὸν ὅραμα μέγα ἐφάνη τῷ Ἀβγάρῳ ἐν τῷ προσώπῳ τοῦ ἀποστόλου Θαδδαίου. ὅπερ ἰδὼν Ἄβγαρος προσεκύνησε τῷ Θαδδαίῳ, θαῦμά τε ἔσχε πάντας τοὺς περιεστῶτας· αὐτοὶ γὰρ οὐχ ἑωράκεσαν τὸ ὅραμα, ὃ μόνῳ τῷ Ἀβγάρῳ ἐφάνη.
orthrisas oun ho Tōbias tę̄ hexēs kai paralabōn ton Thaddaion ēlthe pros ton Abgaron; hōs de anebē, parontōn kai hestōtōn tōn megistanōn autou, parachrēma en tǭ eisienai auton horama mega ephanē tǭ Abgarǭ en tǭ prosōpǭ tou apostolou Thaddaiou. hoper idōn Abgaros prosekynēse tǭ Thaddaiǭ, thauma te esche pantas tous periestōtas; autoi gar ouch heōrakesan to horama, ho monǭ tǭ Abgarǭ ephanē.
So Tobias rose early the next day, took Thaddaeus, and came to Abgar. When he went up, with the king's nobles present and standing by, immediately as he entered a great vision appeared to Abgar in the face of the apostle Thaddaeus. Seeing it, Abgar bowed down before Thaddaeus, and all who stood by were amazed; for they had not seen the vision, which appeared to Abgar alone.
Notes and citation
Summary: The Syriac account (quoted): when Thaddaeus entered, Abgar alone saw a vision in his face and bowed before him.
- Quotation from the Syriac Edessene account.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.14 (Dindorf 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.15Dindorf 4:42
ὃς καὶ τὸν Θαδδαῖον ἤρετο, εἰ ἐπʼ ἀληθείας μαθητὴς εἶ Ἰησοῦ τοῦ υἱοῦ τοῦ θεοῦ, ὃς εἰρήκει πρὸς ἐμέ “ ἀποστελῶ σοί τινα τῶν μαθητῖν μου, ὅστις ἰάσεταί σε καὶ ζωήν σοι παρέξει. καὶ ὁ Θαδδαῖος ἔφη “ ἐπεὶ μεγάλως πεπίστευκας εἰς τὸν ἀποστείλαντά με, διὰ τοῦτο ἀπεστάλην πρὸς σέ. καὶ πάλιν ἐὰν πιστεύσῃς ἐν αὐτῷ, ὡς ἂν πιστεύσῃς ἔσται σοι τὰ αἰτήματα τῆς καρδίας σου.
hos kai ton Thaddaion ēreto, ei epʼ alētheias mathētēs ei Iēsou tou huiou tou theou, hos eirēkei pros eme “ apostelō soi tina tōn mathētin mou, hostis iasetai se kai zōēn soi parexei. kai ho Thaddaios ephē “ epei megalōs pepisteukas eis ton aposteilanta me, dia touto apestalēn pros se. kai palin ean pisteusę̄s en autǭ, hōs an pisteusę̄s estai soi ta aitēmata tēs kardias sou.
He asked Thaddaeus, ‘Are you truly a disciple of Jesus the Son of God, who said to me, I will send you one of my disciples, who will heal you and give you life?’ And Thaddaeus said, ‘Because you have greatly believed in him who sent me, therefore I have been sent to you. And again, if you believe in him, the requests of your heart will be granted as you believe.’
Matt 8:13 (echo, medium confidence)
Notes and citation
Summary: The Syriac account (quoted): Thaddaeus confirmed he was sent because of Abgar's faith.
- Quotation from the Syriac Edessene account. Compare Matt 8:13.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.15 (Dindorf 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.16Dindorf 4:42
καὶ ὁ Ἄβγαρος πρὸς αὐτόν “ οὕτως ἐπίστευσα, φησὶν, ἐν αὐτῷ, ὡς καὶ τοὺς Ἰουδαίους τοὺς σταυρώσαντας αὐτὸν βουλη- θῆναι δύναμιν παραλαβὼν κατακόψαι, εἰ μὴ διὰ τὴν βασιλείαν τὴν Ῥωμαίων ἀνεκόπην τούτου.’ καὶ ὁ Θαδδαῖοςδ εἶπεν “ ὁ κύριος ἡμῶν τὸ θέλημα τοῦ πατρὸς αὐτοῦ πεπλήρωκε, καὶ πληρώσας ἀνελήφθη πρὸς τὸν πατέρα. ”
kai ho Abgaros pros auton “ houtōs episteusa, phēsin, en autǭ, hōs kai tous Ioudaious tous staurōsantas auton boulē- thēnai dynamin paralabōn katakopsai, ei mē dia tēn basileian tēn Rhōmaiōn anekopēn toutou.’ kai ho Thaddaiosd eipen “ ho kyrios hēmōn to thelēma tou patros autou peplērōke, kai plērōsas anelēphthē pros ton patera. ”
And Abgar said to him, ‘I so believed in him that I wanted to take a force and destroy the Jews who crucified him, had I not been prevented from this by the Roman Empire.’ And Thaddaeus said, ‘Our Lord has fulfilled the will of his Father, and having fulfilled it, has been taken up to the Father.’
Notes and citation
Summary: The Syriac account (quoted): Abgar would have attacked the Jews who crucified Jesus but for Rome; Thaddaeus replied that Christ fulfilled the Father's will.
- Quotation from the Syriac Edessene account; Abgar's hostility is the legend's own.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.16 (Dindorf 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.17Dindorf 4:42
λέγει αὐτῷ Ἄβγαρος “κἀγὼ πεπίστευκα εἰς αὐτὸν καὶ εἰς τὸν πατέρα αὐτοῦ.’’ καὶ ὁ Θαδδαῖος “ διὰ τοῦτο, φησὶ, τίθημι τὴν χεῖρά μου ἐπὶ σὲ ἐν ὀνόματι αὐτοῦ. ” καῖ τοῦτο πράξαντος παραχρῆμα ἐθε- ραπεύθη τῆς νόσου καὶ τοῦ πάθους οὗ εἶχεν.
legei autǭ Abgaros “kagō pepisteuka eis auton kai eis ton patera autou.’’ kai ho Thaddaios “ dia touto, phēsi, tithēmi tēn cheira mou epi se en onomati autou. ” kai touto praxantos parachrēma ethe- rapeuthē tēs nosou kai tou pathous hou eichen.
Abgar said to him, ‘I too have believed in him and in his Father.’ And Thaddaeus said, ‘Therefore I lay my hand on you in his name.’ And when he did this, Abgar was at once healed of the disease and suffering he had.
Notes and citation
Summary: The Syriac account (quoted): Thaddaeus laid his hand on Abgar, who was healed at once.
- Quotation from the Syriac Edessene account.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.17 (Dindorf 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.18Dindorf 4:42–43
ἐθαύμασέ τε ὁ Ἄβγαρος, ὅτι καθὼς ἤκουσται αὐτῷ περὶ τοῦ Ἰησοῦ, οὕτως τοῖς ἔργοις παρέλαβε διὰ τοῦ μαθητοῦ αὐτοῦ Θαδδαίου, ὃς αὐτὸν ἄνευ φαρμακείας καὶ βοτανῶν ἐθεράπευσεν, καὶ οὐ μόνον, ἀλλὰ καὶ Ἄβδον τὸν τοῦ Ἄβδου ποδάγραν ἔχοντα, ὃς καὶ αὐτὸς προσελθὼν ὑπὸ τοὺς πόδας αὐτοῦ ἔπεσεν, εὐχάς τε διὰ χειρὸς λαβὼν ἐθεραπεύθη· πολλούς τε ἄλλους συμπολίτας αὐτῶν ὁ αὐτὸς ἰάσατο, θαυμαστὰ καὶ μεγάλα ποιῶν, καὶ κηρύσσων τὸν λόγον τοῦ θεοῦ.
ethaumase te ho Abgaros, hoti kathōs ēkoustai autǭ peri tou Iēsou, houtōs tois ergois parelabe dia tou mathētou autou Thaddaiou, hos auton aneu pharmakeias kai botanōn etherapeusen, kai ou monon, alla kai Abdon ton tou Abdou podagran echonta, hos kai autos proselthōn hypo tous podas autou epesen, euchas te dia cheiros labōn etherapeuthē; pollous te allous sympolitas autōn ho autos iasato, thaumasta kai megala poiōn, kai kēryssōn ton logon tou theou.
And Abgar marvelled that, just as he had heard about Jesus, so he had received it in fact through his disciple Thaddaeus, who healed him without medicine or herbs; and not only him, but also Abdus the son of Abdus, who had gout; he too came and fell at his feet, received prayers with the laying on of his hand, and was healed. The same man healed many other fellow citizens of theirs, doing wonderful and great things and preaching the word of God.
Notes and citation
Summary: The Syriac account (quoted): Thaddaeus healed Abgar, Abdus, and many others while preaching.
- Quotation from the Syriac Edessene account.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.18 (Dindorf 4:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.19Dindorf 4:43
μετὰ δὲ ταῦτα ὁ Ἄβγαρος “ σὺ Θαδδαῖε, ἔφη, σὺν δυνάμει τοῦ θεοῦ ταῦτα ποιεῖς, καὶ ἡμεῖς σε αὐτοὶ ἐθαυμάσαμεν. ἀλλʼ ἐπὶ τούτοις δέομαί σου, διήγησαί μοι περὶ τῆς ἐλεύσεως τοῦ Ἰησοῦ πῶς ἐγένετο, καὶ περὶ τῆς δυνάμεως αὐτοῦ, καὶ ἐν ποίᾳ δυνάμει ταῦτα ἐποίει, ἅτινα ἠκούσαμεν.’’
meta de tauta ho Abgaros “ sy Thaddaie, ephē, syn dynamei tou theou tauta poieis, kai hēmeis se autoi ethaumasamen. allʼ epi toutois deomai sou, diēgēsai moi peri tēs eleuseōs tou Iēsou pōs egeneto, kai peri tēs dynameōs autou, kai en poią dynamei tauta epoiei, hatina ēkousamen.’’
After this Abgar said, ‘You, Thaddaeus, do these things with the power of God, and we ourselves have marvelled at you. But besides this I beg you, tell me about the coming of Jesus, how it happened, and about his power, and by what power he did the things we have heard of.’
Notes and citation
Summary: The Syriac account (quoted): Abgar asked Thaddaeus to tell him about Jesus' coming and power.
- Quotation from the Syriac Edessene account.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.19 (Dindorf 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.20Dindorf 4:43
καὶ ὁ Θαδδαῖος “νῦν μὲν σιωπήσομαι, ἔφη, ἐπειδὴ κηρῦξαι τὸν λόγον ἀπεστάλην, αὔριον δὲ ἐκκλησίασόν μοι τοὺς πολίτας σου πάντας, καὶ ἐπʼ αὐτῶν κηρύξω τὸν λόγον τοῦ θεοῦ, καὶ σπερῶ ἐν αὐτοῖς τὸν λόγον τῆς ζωῆς, περί τε τῆς ἐλεύσεως τοῦ Ἰησοῦ καθὼς ἐγένετο; καὶ περὶ τῆς ἀποστολῆς αὐτοῦ, καὶ ἕνεκα τίνος ἀπεστάλη ὑπὸ τοῦ πατρὸς, καὶ περὶ τῆς δυνάμεως τῶν ἔργων αὐτοῦ, καὶ μυστηρίων ὧν ἐλάλησεν ἐν τῷ κόσμῳ, καὶ ποίᾳ δυνάμει ταῦτα ἐποίει, καὶ περὶ τῆς καινῆς αὐτοῦ κηρύξεως, καὶ περὶ τῆς σμικρότητος καὶ περὶ τῆς ταπεινώσεως αὐτοῦ, καὶ πῶς ἐταπείνωσεν ἑαυτὸν καὶ ἀπέθανε καὶ ἐσμίκρυνεν αὐτοῦ τὴν θεότητα καὶ ἐσταυρώθη, καὶ κατέβη εἰς τὸν Ἃιδην, καὶ διέσχισε φραγμὸν τὸν ἐξ αἰῶνος μὴ σχισθέντα, καὶ ἀνήγαγεν νεκρούς· καταβὰς γὰρ μόνος συνήγειρεν πολλοὺς, εἶθʼ οὕτως ἀνέβη πρὸς τὸν πατέρα αὐτοῦ.
kai ho Thaddaios “nyn men siōpēsomai, ephē, epeidē kēryxai ton logon apestalēn, aurion de ekklēsiason moi tous politas sou pantas, kai epʼ autōn kēryxō ton logon tou theou, kai sperō en autois ton logon tēs zōēs, peri te tēs eleuseōs tou Iēsou kathōs egeneto? kai peri tēs apostolēs autou, kai heneka tinos apestalē hypo tou patros, kai peri tēs dynameōs tōn ergōn autou, kai mystēriōn hōn elalēsen en tǭ kosmǭ, kai poią dynamei tauta epoiei, kai peri tēs kainēs autou kēryxeōs, kai peri tēs smikrotētos kai peri tēs tapeinōseōs autou, kai pōs etapeinōsen heauton kai apethane kai esmikrynen autou tēn theotēta kai estaurōthē, kai katebē eis ton Haidēn, kai dieschise phragmon ton ex aiōnos mē schisthenta, kai anēgagen nekrous; katabas gar monos synēgeiren pollous, eithʼ houtōs anebē pros ton patera autou.
And Thaddaeus said, ‘Now I will be silent, since I was sent to preach the word; but tomorrow assemble for me all your citizens, and before them I will preach the word of God and sow among them the word of life: about the coming of Jesus, how it happened; about his mission, and for what purpose he was sent by the Father; about the power of his works, and the mysteries he spoke in the world, and by what power he did these things; about his new preaching; about his lowliness and humiliation, and how he humbled himself, and died, and made his Godhead small, and was crucified, and went down to Hades, and broke through the barrier never broken from eternity, and raised up the dead; for he went down alone, but raised up many with him, and so ascended to his Father.’
Phil 2:8 (echo, medium confidence) · 1 Pet 3:19 (echo, medium confidence) · Matt 27:52 (echo, medium confidence)
Notes and citation
Summary: The Syriac account (quoted): Thaddaeus promised to preach Christ's coming, works, humiliation, death, descent to Hades, and ascension.
- Quotation from the Syriac Edessene account. The descent to Hades echoes 1 Pet 3:19 and Matt 27:52; “humbled himself” echoes Phil 2:8.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.13.20 (Dindorf 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.21Dindorf 4:43–44
ἐκέλευσεν οὑν ὁ Ἄβγαρος τῇ ἴωθεν συνάξαι τοὺς πολίτας αὐτοῦ καὶ ἀκοῦσαι τὴν κήρυξιν Θαδδαίου, καὶ μετὰ ταῦτα προσέταξεν αὐτῷ δοθῆναι χρυσὸν καὶ ἄσημον. ὁ δὲ οὐκ ἐδέξατο εἰπών “ εἰ τὰ ἡμέτερα καταλελοίπαμεν, πῶς τὰ ἀλλότρια ληψόμεθα;”
ekeleusen houn ho Abgaros tę̄ iōthen synaxai tous politas autou kai akousai tēn kēryxin Thaddaiou, kai meta tauta prosetaxen autǭ dothēnai chryson kai asēmon. ho de ouk edexato eipōn “ ei ta hēmetera kataleloipamen, pōs ta allotria lēpsometha?”
So Abgar ordered his citizens to assemble at dawn and to hear the preaching of Thaddaeus; and after this he commanded that gold and uncoined silver be given to him. But he did not accept it, saying, ‘If we have left our own things behind, how shall we take what belongs to others?’”
Notes and citation
Summary: The Syriac account (quoted): the city heard Thaddaeus, who refused Abgar's gifts of gold and silver.
- Quotation from the Syriac Edessene account.
Extrabiblical texts: Abgar Syriac acts of Thaddaeus (Correspondence of Jesus and Abgar; quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.13.21 (Dindorf 4:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-21).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
1.13.22Dindorf 4:44
ἐπράχθη ταῦτα τεσσαρακοστῷ καὶ τριακοοιοστῷ ἔτει, ἃ καὶ οὐκ εἰς ἄχρηστον πρὸς λέξιν ἐκ τῆς Σύρων μεταβληθέντα φωνῆς ἐνταῦθά μοι κατὰ καιρὸν κείσθω.
eprachthē tauta tessarakostǭ kai triakooiostǭ etei, ha kai ouk eis achrēston pros lexin ek tēs Syrōn metablēthenta phōnēs entautha moi kata kairon keisthō.
These things were done in the three hundred and fortieth year. Let them, not uselessly translated word for word from the Syriac language, be set down here at the proper place.
Notes and citation
Summary: The events are dated to the year 340 of the Edessene (Seleucid) era, and Eusebius explains why he included them.
- The year 340 of the Seleucid era corresponds to AD 28/29.
Extrabiblical texts: Abgar (Correspondence of Jesus and Abgar; allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.13.22 (Dindorf 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-1-13-22).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 0
2.0.1Dindorf 4:44
[Προοίμιον.] Ὅσα μὲν τῆς ἐκκλησιαστικῆς ἱστορίας ἐχρῆν ὡς ἐν προοιμίῳ διαστείλασθαι, τῆς τε θεολογίας πέρι τοῦ σωτηρίου λόγου καὶ τῆς ἀρχαιολογίας τῶν τῆς ἡμετέρας διδασκαλίας δογμάτων, ἀρχαιότητός τε τῆς κατὰ Χριστιανοὺς εὐαγγελικῆς πολιτείας, οὐ μὴν ἀλλὰκαὶ ὅσα περὶ τῆς γενομένης ἔναγχος ἐπιφανείας αὐτοῦ, τά τε περὶ τοῦ πάθους καὶ τὰ περὶ τῆς τῶν ἀποστόλων ἐκλογῆς ἐν τῷ πρὸ τούτου, συντεμόντες τὰς ἀποδείξεις διειλήφαμεν.
[Prooimion.] Hosa men tēs ekklēsiastikēs historias echrēn hōs en prooimiǭ diasteilasthai, tēs te theologias peri tou sōtēriou logou kai tēs archaiologias tōn tēs hēmeteras didaskalias dogmatōn, archaiotētos te tēs kata Christianous euangelikēs politeias, ou mēn allakai hosa peri tēs genomenēs enanchos epiphaneias autou, ta te peri tou pathous kai ta peri tēs tōn apostolōn eklogēs en tǭ pro toutou, syntemontes tas apodeixeis dieilēphamen.
Whatever needed to be set out, as in a preface, for the church history, concerning the theology of the saving Word and the antiquity of the doctrines of our teaching and the ancient character of the Christians' gospel way of life, and also concerning his recent appearance, his Passion, and the choice of the apostles, we treated in the preceding book, abbreviating the proofs.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Book 2 begins by recalling that Book 1 covered Christ's divinity, the antiquity of Christian teaching, and his life.
- The editor deletes the heading “Preface” (Προοίμιον) printed before this section.
Cite (SBL): Eusebius, Hist. eccl. 2.0.1 (Dindorf 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-0-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.0.2Dindorf 4:44
φέρε δʼ ἐπὶ τοῦ παρόντος ἤδη καὶ τὰ μετὰ τὴν ἀνάληψιν αὐτοῦ διασκεψώμεθα, τὰ μὲν ἐκ τῶν θείων παρασημαινόμενοι γραμμάτων, τὰ δʼ ἔξωθεν προσιστοροῦντες ἐξ ὧν κατὰ καιρὸν μνημονεύσομεν ὑπομνημάτων.
phere dʼ epi tou parontos ēdē kai ta meta tēn analēpsin autou diaskepsōmetha, ta men ek tōn theiōn parasēmainomenoi grammatōn, ta dʼ exōthen prosistorountes ex hōn kata kairon mnēmoneusomen hypomnēmatōn.
Come now, let us at present examine what followed his ascension, noting some things from the divine writings and relating others besides from outside sources, from the memoirs which we shall mention in due course.
Notes and citation
Summary: Book 2 will treat events after the ascension from Scripture and other records.
Cite (SBL): Eusebius, Hist. eccl. 2.0.2 (Dindorf 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-0-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 1
2.1.1Dindorf 4:44–45
Πρῶτος τοιγαροῦν εἰς τὴν ἀποστολὴν ἀντὶ τοῦ προδότου Ἰούδα κληροῦται Ματθίας, εἷς καὶ αὐτὸς, ὡς δεδήλωται, τῶν τοῦ κυρίου γενόμενος μαθητῶν. καθίστανται δὲ διʼ εὐχῆς καὶ χειρῶν ἐπιθέσεως τῶν ἀποστόλων εἰς διακονίαν, ὑπηρεσίας ἕνεκα τοῦ κοινοῦ, ἄνδρες δεδοκιμασμένοι τὸν ἀριθμὸν ἑπτὰ οἱ ἀμφὶ τὸν Στέφανον, ὃς καὶ πρῶτος μετὰ τὸν κύριον, ἅμα τῇ χειροτονίᾳ, ὥσπερ εἰς αὐτὸ τοῦτο προαχθεὶς, λίθοις εἰς θάνατον πρὸς τῶν κυριοκτόνων βάλλεται, καὶ ταύτῃ πρῶτος τὸν αὐτῷ φερώ- νυμον τῶν ἀξιονίκων τοῦ Χριστοῦ μαρτύρων άποφέρεται στέφανον.
Prōtos toigaroun eis tēn apostolēn anti tou prodotou Iouda klēroutai Matthias, heis kai autos, hōs dedēlōtai, tōn tou kyriou genomenos mathētōn. kathistantai de diʼ euchēs kai cheirōn epitheseōs tōn apostolōn eis diakonian, hypēresias heneka tou koinou, andres dedokimasmenoi ton arithmon hepta hoi amphi ton Stephanon, hos kai prōtos meta ton kyrion, hama tę̄ cheirotonią, hōsper eis auto touto proachtheis, lithois eis thanaton pros tōn kyrioktonōn balletai, kai tautę̄ prōtos ton autǭ pherō- nymon tōn axionikōn tou Christou martyrōn apopheretai stephanon.
First, then, Matthias, who, as has been shown, was himself one of the Lord's disciples, was chosen by lot for the apostleship in place of the traitor Judas. And there were appointed to the diaconate, by prayer and the laying on of the apostles' hands, for the service of the community, approved men, seven in number, those with Stephen. He was also the first after the Lord, at the time of his ordination, as though advanced for this very purpose, to be stoned to death by the Lord's murderers; and so he was the first of Christ's victorious martyrs to carry off the crown that matched his name.
Acts 1:26 (allusion, high confidence) · Acts 6:3–6 (allusion, high confidence) · Acts 7:58–60 (allusion, high confidence)
Notes and citation
Summary: Matthias replaced Judas; seven deacons, including Stephen, were ordained; Stephen became the first martyr, winning the crown his name signifies.
- Allusions to Acts 1:26; 6:1–6; 7:58–60. Stephen (Στέφανος) means “crown.” “The Lord's murderers” is Eusebius's polemical phrase for those who stoned Stephen.
Topics: Church office, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.1.1 (Dindorf 4:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.2Dindorf 4:45
τότε δῆτα καὶ Ἰάκωβον, τὸν τοῦ κυρίου λεγόμενον ἀδελφὸν ὅτι δὴ καὶ οὗτος τοῦ Ἰωσὴφ ὠνόμαστο παῖς· τοῦ δὲ Χριστοῦ πατὴρ, ὁ Ἰωσὴφ, ᾧ μνηστευθεῖσα ἡ παρθένος, πρὶν ἢ συνελθεῖν αὐτοὺς, ηὕρητο ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου, ὡς ἡ ἱερὰ τῶν εὐαγγελίων διδάσκει γραφή), τοῦτον δὴ τὸν Ἰάκωβον, ὃν καὶ δίκαιον ἐπίκλην οἱ πάλαι διʼ ἀρετῆς ἐκάλουν προτερήματα, πρῶτον ἱστοροῦσι τῆς ἐν Ἰεροσολύμοις ἐκκλησίας τὸν τῆς ἐπισκοπῆς ἐγχειρισθῆναι θρόνον.
tote dēta kai Iakōbon, ton tou kyriou legomenon adelphon hoti dē kai houtos tou Iōsēph ōnomasto pais; tou de Christou patēr, ho Iōsēph, hǭ mnēsteutheisa hē parthenos, prin ē synelthein autous, hēurēto en gastri echousa ek pneumatos hagiou, hōs hē hiera tōn euangeliōn didaskei graphē), touton dē ton Iakōbon, hon kai dikaion epiklēn hoi palai diʼ aretēs ekaloun proterēmata, prōton historousi tēs en Ierosolymois ekklēsias ton tēs episkopēs encheiristhēnai thronon.
At that time, too, James, who was called the brother of the Lord (because he too was named the son of Joseph; and Joseph was the father of Christ, to whom the Virgin was betrothed when, before they came together, she was found to be with child by the Holy Spirit, as the sacred scripture of the Gospels teaches), this James, whom the men of old also surnamed the Just because of the excellence of his virtue, is recorded to have been the first entrusted with the throne of the episcopate of the church in Jerusalem.
Matt 1:18 (allusion, high confidence) · Gal 1:19 (allusion, medium confidence)
Notes and citation
Summary: James the Just, called the Lord's brother as a son of Joseph, was the first bishop of Jerusalem.
- Allusion to Matt 1:18. Eusebius here treats James as a son of Joseph (from an earlier marriage, as in some traditions).
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 2.1.2 (Dindorf 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.3Dindorf 4:45
Κλήμης δὲ ἐν ἕκτῳ τῶν ἐγχειρισθῆναι γράφων ὧδε παρίστησι ‘Πέτρον “ γάρ φησι καὶ Ἰάκωβον καὶ Ἰωάννην μετὰ τὴν ἀνά΄ληψιν τοὐ σωτῆρος, ὡσὰν καὶ ὑπὸ τοῦ κυρίου προτετιμημένους, μὴ ἐπιδικάζεσθαι δόξης, ἀλλʼ Ἰáκω- “ βον τὸν δίκαιον ἐπίσκοπον Ἰεροσολύμων ἑλέσθαι.’’
Klēmēs de en hektǭ tōn encheiristhēnai graphōn hōde paristēsi ‘Petron “ gar phēsi kai Iakōbon kai Iōannēn meta tēn ana΄lēpsin tou sōtēros, hōsan kai hypo tou kyriou protetimēmenous, mē epidikazesthai doxēs, allʼ Iakō- “ bon ton dikaion episkopon Ierosolymōn helesthai.’’
And Clement, writing in the sixth book of the Outlines, presents it thus: “For Peter,” he says, “and James and John, after the ascension of the Saviour, although they had been preferred by the Lord, did not contend for glory, but chose James the Just as bishop of Jerusalem.”
Notes and citation
Summary: Clement (quoted): Peter, James, and John did not seek honour but chose James the Just as bishop of Jerusalem.
- Quotation from Clement of Alexandria, Hypotyposes, book 6 (lost). The digital text reads “in the sixth of the ἐγχειρισθῆναι”, a copying error for “Outlines” (Ὑποτυπώσεων).
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. book 6 (Clement of Alexandria, Hypotyposes (fragments); quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 2.1.3 (Dindorf 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.4Dindorf 4:45
ὁ δʼ αὐτὸς ἐν ἑβδόμῳ τῆς αὐτῆς ὑποθέσεως ἔτι καὶ ταῦτα περὶ αὐτοῦ φησιν “Ἰακώβῳ τῷ δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ μετὰ τὴν ἀνάστασιν παρέδωκε “ τὴν γνῶσιν ὁ κύριος, οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωκαν, οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα, ὧν εἷς ἦν καὶ Βαρνάβας.
ho dʼ autos en hebdomǭ tēs autēs hypotheseōs eti kai tauta peri autou phēsin “Iakōbǭ tǭ dikaiǭ kai Iōannę̄ kai Petrǭ meta tēn anastasin paredōke “ tēn gnōsin ho kyrios, houtoi tois loipois apostolois paredōkan, hoi de loipoi apostoloi tois hebdomēkonta, hōn heis ēn kai Barnabas.
The same writer, in the seventh book of the same work, says this too about him: “After the resurrection the Lord handed down the knowledge to James the Just and John and Peter; these handed it down to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one.
Notes and citation
Summary: Clement (quoted): after the resurrection the Lord gave the knowledge to James, John, and Peter, who passed it on to the apostles and the Seventy.
- Quotation from Clement of Alexandria, Hypotyposes, book 7 (lost). “Knowledge” (γνῶσις) is Clement's term for the deeper Christian understanding.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. book 7 (Clement of Alexandria, Hypotyposes (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.1.4 (Dindorf 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.5Dindorf 4:45
δύο δὲ γεγόνασιν Ἰάκωβοι, εἷς ὁ δίκαιος, ὁ κατὰ τοῦ πτερυγίου βληθεὶς καὶ ὑπὸ γναφέως ξύλω πληγεὶς εἰς θάνατον, ἕτερος δὲ ὁ καρατομηθείς.’’ αὐτοῦ δὴ τοῦ δικαίου καὶ ὁ Παῦλος μνημονεύει γράφων “ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου.’
dyo de gegonasin Iakōboi, heis ho dikaios, ho kata tou pterygiou blētheis kai hypo gnapheōs xylō plēgeis eis thanaton, heteros de ho karatomētheis.’’ autou dē tou dikaiou kai ho Paulos mnēmoneuei graphōn “heteron de tōn apostolōn ouk eidon, ei mē Iakōbon ton adelphon tou kyriou.’
There were two Jameses: one the Just, who was thrown from the pinnacle and beaten to death with a fuller's club, and the other who was beheaded.” Paul too mentions this same James the Just, writing, “But I saw none of the other apostles except James the brother of the Lord.”
Gal 1:19 (quotation, high confidence) · Acts 12:2 (allusion, high confidence)
Notes and citation
Summary: Clement (quoted) distinguishes James the Just, killed at the temple, from James beheaded by Herod; Paul also mentions James the Lord's brother.
- Quotation from Clement of Alexandria, Hypotyposes, book 7; then Gal 1:19. The other James is James son of Zebedee (Acts 12:2).
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. book 7 (Clement of Alexandria, Hypotyposes (fragments); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.1.5 (Dindorf 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.6Dindorf 4:45–46
ἐν τούτοις καὶ τὰ τῆς τοῦ σωτῆρος ἡμῶν πρὸς τὸν τῶν Ὀσροηνῶν βασιλέα τέλος ἐλάμβανεν ὑποσχέσεως. ὁ γοῦν Θωμᾶς τὸν Θαδδαῖον κινήσει θειοτέρᾳ ἐπὶ τὴν Ἔδεσσαν κήρυκα καὶ εὐαγ- γελιστὴν τῆς περὶ τοῦ Χριστοῦ διδασκαλίας ἐκπέμπει, ὡς ἀπὸ τῆς εὑρεθείσης αὐτόθι γραφῆς μικρῷ πρόσθεν ἐδηλώσαμεν.
en toutois kai ta tēs tou sōtēros hēmōn pros ton tōn Osroēnōn basilea telos elambanen hyposcheseōs. ho goun Thōmas ton Thaddaion kinēsei theioterą epi tēn Edessan kēryka kai euag- gelistēn tēs peri tou Christou didaskalias ekpempei, hōs apo tēs heuretheisēs autothi graphēs mikrǭ prosthen edēlōsamen.
At this time, too, the promise of our Saviour to the king of the Osrhoenians was fulfilled. Thomas, at any rate, moved by divine impulse, sent Thaddaeus to Edessa as herald and evangelist of the teaching about Christ, as we showed a little earlier from the document found there.
Notes and citation
Summary: At this time Thomas sent Thaddaeus to Edessa, fulfilling Christ's promise to Abgar.
- See 1.13.
Extrabiblical texts: Abgar (Correspondence of Jesus and Abgar; allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.1.6 (Dindorf 4:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.7Dindorf 4:46
ὁ δὲ τοῖς τόποις ἐπιστὰς τόν τε Ἄβ- γαρον ἰᾶται τῷ Χριστοῦ λόγῳ καὶ τοὺς αὐτόθι πάν- τας τοῖς τῶν θαυμάτων παραδόξοις ἐκπλήττει, ἱκα- νῶς τε αὐτοὺς τοῖς ἔργοις διαθεὶς, καὶ ἐπὶ σέβας ἀγαγὼν τῆς τοῦ Χριστοῦ δυνάμεως, μαθητὰς τῆς σωτηρίου διδασκαλίας κατεστήσατο· εἰσέτι τε νῦν ἐξ ἐκείνου ἡ πᾶσα τῶν ᾿Εδεσσηνῶν πόλις τῇ Χριστοῦ προσανάκεται προσηγορίᾳ, οὐ τὸ τυχὸν αὐτοὺς εὐεργε- δεῖγμα τῆς τοῦ σωτῆρος ἡμῶν καὶ εἰς αὐτοὺς εὐεργε- σίας.
ho de tois topois epistas ton te Ab- garon iatai tǭ Christou logǭ kai tous autothi pan- tas tois tōn thaumatōn paradoxois ekplēttei, hika- nōs te autous tois ergois diatheis, kai epi sebas agagōn tēs tou Christou dynameōs, mathētas tēs sōtēriou didaskalias katestēsato; eiseti te nyn ex ekeinou hē pasa tōn ᾿Edessēnōn polis tę̄ Christou prosanaketai prosēgorią, ou to tychon autous euerge- deigma tēs tou sōtēros hēmōn kai eis autous euerge- sias.
When he arrived in those parts, he healed Abgar by the word of Christ and astonished everyone there by the wonders of his miracles; and having sufficiently disposed them by his deeds and brought them to reverence for the power of Christ, he made them disciples of the saving teaching. And from that time until now the whole city of the Edessenes has been devoted to the name of Christ, displaying no ordinary proof of our Saviour's kindness toward them too.
Notes and citation
Summary: Thaddaeus healed Abgar and converted Edessa, which has been Christian ever since.
- The digital text is garbled at the end (a line repeated: εὐεργε-); translated as the sense requires.
Extrabiblical texts: Abgar (Correspondence of Jesus and Abgar; allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.1.7 (Dindorf 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.8Dindorf 4:46
καὶ ταῦτα μὲν ὡς ἐξ ἀρχαίων ἱστορίας εἰρή- σθω, μετίωμεν δʼ αὖθις ἐπὶ τὴν θείαν γραφήν. γενο- μένου δῆτα ἐπὶ τῇ τοῦ Στεφάνου μαρτυρίᾳ πρώτου καὶ μεγίστου πρὸς αὐτῶν ᾿Ιουδαίων κατὰ τῆς ἐν ῾Ιερο- σολύμοις ἐκκλησίας διωμοῦ, πάντων τε τῶν μαθη- τῶν πλὴν ὅτι τῶν δώδεκα μόνων ἀνὰ τὴν ᾿Ιουδαίαν τε καὶ Σαμάρειαν διασπαρέντων τινὲς, ᾗφησιν ἡ θεία γραφὴ, διελθόντες ἕως Φοινίκης καὶ Κύπρου καὶ ᾿Αντιοχείας, οὔπω μὲν ἔθνεσιν οἷοί τε ἦσαν τοῦ τῆς πίστεως μεταδιδόναι λόγου τολμᾶν, μόνοις δὲ τοῦτον ᾿Ιουδαίοις κατήγγελλον.
kai tauta men hōs ex archaiōn historias eirē- sthō, metiōmen dʼ authis epi tēn theian graphēn. geno- menou dēta epi tę̄ tou Stephanou martyrią prōtou kai megistou pros autōn ᾿Ioudaiōn kata tēs en ῾Iero- solymois ekklēsias diōmou, pantōn te tōn mathē- tōn plēn hoti tōn dōdeka monōn ana tēn ᾿Ioudaian te kai Samareian diasparentōn tines, hę̄phēsin hē theia graphē, dielthontes heōs Phoinikēs kai Kyprou kai ᾿Antiocheias, oupō men ethnesin hoioi te ēsan tou tēs pisteōs metadidonai logou tolman, monois de touton ᾿Ioudaiois katēngellon.
Let these things be said as from ancient accounts; let us return again to divine Scripture. When the first and greatest persecution by the Jews themselves arose against the church in Jerusalem at the martyrdom of Stephen, and all the disciples except the Twelve alone were scattered throughout Judea and Samaria, some, as the divine Scripture says, went as far as Phoenicia and Cyprus and Antioch; they could not yet venture to share the word of faith with the Gentiles, but proclaimed it to Jews alone.
Acts 8:1 (allusion, high confidence) · Acts 11:19 (allusion, high confidence)
Notes and citation
Summary: After Stephen's death the Jerusalem church was scattered, and some preached as far as Antioch, but only to Jews.
- Allusion to Acts 8:1 and Acts 11:19.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.1.8 (Dindorf 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.9Dindorf 4:46
τηνικαῦτα καὶ Παῦ- λος ἐλυμαίνετο εἰσέτι καὶ τότε τὴν ἐκκλησίαν, κατʼ οἴκους τῶν πιστῶν εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας καὶ εἰς φυλακὴν παραδιδούς.
tēnikauta kai Pau- los elymaineto eiseti kai tote tēn ekklēsian, katʼ oikous tōn pistōn eisporeuomenos, syrōn te andras kai gynaikas kai eis phylakēn paradidous.
At that time Paul too was still ravaging the church, entering the houses of the believers, dragging off men and women, and handing them over to prison.
Acts 8:3 (allusion, high confidence)
Notes and citation
Summary: Paul was then still persecuting the church.
- Allusion to Acts 8:3.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.1.9 (Dindorf 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.10Dindorf 4:46–47
ἀλλὰ καὶ Φίλιππος, εἷς τῶν ἅμα Στεφάωῳ προχειρισθέν- των εἰς τὴν διακονίαν, ἐν τοῖς διασπαρεῖσι γενόμε- νος, κάτεισιν εἰς τὴν Σαμάρειαν, θείας τε ἔμπλεως ὢν δυνάμεως κηρύττει πρῶτος τοῖς αὐτόθι τὸν λόγον. τοσαύτη δʼ αὐτῷ θεία συνήργει χάρις ὡς καὶ Σίμωνα τὸν μάγον μετὰ πλείστων ὅσων τοῖς αὐτοῦ λόγοις ἑγχθῆναι
alla kai Philippos, heis tōn hama Stephaōǭ procheiristhen- tōn eis tēn diakonian, en tois diaspareisi genome- nos, kateisin eis tēn Samareian, theias te empleōs ōn dynameōs kēryttei prōtos tois autothi ton logon. tosautē dʼ autǭ theia synērgei charis hōs kai Simōna ton magon meta pleistōn hosōn tois autou logois henchthēnai
But Philip, too, one of those appointed with Stephen to the diaconate, being among the scattered, went down to Samaria, and, being filled with divine power, was the first to preach the word to those there. So great was the divine grace working with him that even Simon the magician, with very many others, was drawn by his words.
Acts 8:5–13 (allusion, high confidence)
Notes and citation
Summary: Philip the deacon preached in Samaria with such power that even Simon the magician was won over.
- Allusion to Acts 8:5–13.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 2.1.10 (Dindorf 4:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.11Dindorf 4:47
ἐπὶ τοσοῦτον δʼ ὁ Σίμων βεβοημένος κατʼ εκεῖνο καιροῦ τῶν ἠπατημένων ἐκράτει γοητείᾳ ὡς τὴν μεγάλην αὐτὸν ἡγεῖσθαι εἶναι δύναμιν τοῦ θεοῦ. τότε δʼ οὖν καὶ οὕτος τὰς ὑπὸ τοῦ Φιλίππου δυνάμει θείᾳ τελουμένας καταπλαγεὶς παραδοξοποιίας παραδύεται, καὶ μέχρι λουτροῦ τὴν εἰς Χριστὸν πίστιν καθυποκρίνεται.
epi tosouton dʼ ho Simōn beboēmenos katʼ ekeino kairou tōn ēpatēmenōn ekratei goēteią hōs tēn megalēn auton hēgeisthai einai dynamin tou theou. tote dʼ oun kai houtos tas hypo tou Philippou dynamei theią teloumenas kataplageis paradoxopoiias paradyetai, kai mechri loutrou tēn eis Christon pistin kathypokrinetai.
Simon was at that time so famous and held such sway by sorcery over those he had deceived that they thought him to be the great power of God. Yet then he too, astonished at the wonders performed by Philip through divine power, slipped in and feigned faith in Christ even to the point of baptism.
Acts 8:10 (allusion, high confidence) · Acts 8:13 (allusion, high confidence)
Notes and citation
Summary: Simon, revered as “the great power of God,” was amazed at Philip's miracles and was baptized in pretended faith.
- Allusion to Acts 8:9–13.
Cite (SBL): Eusebius, Hist. eccl. 2.1.11 (Dindorf 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.12Dindorf 4:47
ὃ καὶ θαυμάζειν ἄξιον εἰς δεῦρο γινόμενον πρὸς τῶν ἔτι καὶ νῦν τὴν ἀπʼ ἐκείνου μιαρωτάτην μετιόντων αἵρεσιν, οἱ τῇ τοῦ σφῶν προπάτορος μεθόδῳ τὴν ἐκκλησίαν λοιμώδους καὶ ψωραλέας νόσου δίκην ὑποδυόμενοι τὰ μέγιστα λυμαίνονται τοὺς οἶς ἐναπομάξασθαι οἷοί τε ἂν εἶεν τὸν ἐν αὐτοῖς ἀποκεκρυμμένον δυσαλθῆ καὶ χαλεπὸν ἰόν. ἤδη γέ τοι πλείους τούτων ἀπεώσθησαν, ὁποῖοί τινες ἦσαν τὴν μοχθηρίαν ἁλόντες, ὥσπερ οὖν καὶ ὁ Σίμων αὐτὸς πρὸς τοῦ Πέτρου καταφωραθεὶς ὃς ἣν τὴν προσήκουσαν ἔτισε τιμωρίαν.
ho kai thaumazein axion eis deuro ginomenon pros tōn eti kai nyn tēn apʼ ekeinou miarōtatēn metiontōn hairesin, hoi tę̄ tou sphōn propatoros methodǭ tēn ekklēsian loimōdous kai psōraleas nosou dikēn hypodyomenoi ta megista lymainontai tous ois enapomaxasthai hoioi te an eien ton en autois apokekrymmenon dysalthē kai chalepon ion. ēdē ge toi pleious toutōn apeōsthēsan, hopoioi tines ēsan tēn mochthērian halontes, hōsper oun kai ho Simōn autos pros tou Petrou kataphōratheis hos hēn tēn prosēkousan etise timōrian.
And it is worth wondering that this still happens to this day among those who even now follow the most abominable heresy derived from him, who, by the method of their forefather, slipping into the church like a pestilent and scabby disease, do the greatest harm to those on whom they are able to wipe off the incurable and grievous poison hidden in them. Many of these, however, have already been driven out, when they were caught in their wickedness, as Simon himself, detected by Peter, paid the appropriate penalty.
Acts 8:18–24 (allusion, high confidence)
Notes and citation
Summary: Simon's heretical followers still creep into the church like a disease, though many have been exposed and expelled, as Simon was by Peter.
- Allusion to Acts 8:18–24.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.1.12 (Dindorf 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.13Dindorf 4:47
ἀλλὰ γὰρ εἰς αὔξην ὁσημέραι προἰ·όντος τοῦ σωτηρίου κηρύγματος οἰκονομία τις ἦγεν καὶ ἀπὸ τῆς Αἰθιόπων τῶν τῆς αὐτόθι βασιλίδος, κατά τι πάτριον ἔθος ὑπὸ γυναικὸς τοῦ ἔθνους εἰσέτι νῦν βασιλευομένου, δυνάστην· ὃν πρῶτον ἐξ ἐθνῶν πρὸς τοῦ Φιλίππου διʼ ἐπιφανείας τὰ τοῦ θείου λόγου ὄργια μετασχόντα, τῶν τε ἀνὰ τὴν οἰκουμένην πιστῶν ἀπαρχὴν γενόμενον, πρῶτον κατέχει λόγος ἐπὶ τὴν πάτριον παλινοστήσαντα γῆν εὐαγγελίσασθαι τὴν το τῶν ὅλων θεοῦ γνῶσιν, καὶ τὴν ζωοποιὸν εἰς ἀνθρώπους τοῦ σωτῆρος ἡμῶν ἐπιδημίαν, ἔργῳ πληρωθείσης διʼ αὐτοῦ τῆς “ Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ θεῷ” περιεχούσης προφητείας.
alla gar eis auxēn hosēmerai proi;ontos tou sōtēriou kērygmatos oikonomia tis ēgen kai apo tēs Aithiopōn tōn tēs autothi basilidos, kata ti patrion ethos hypo gynaikos tou ethnous eiseti nyn basileuomenou, dynastēn; hon prōton ex ethnōn pros tou Philippou diʼ epiphaneias ta tou theiou logou orgia metaschonta, tōn te ana tēn oikoumenēn pistōn aparchēn genomenon, prōton katechei logos epi tēn patrion palinostēsanta gēn euangelisasthai tēn to tōn holōn theou gnōsin, kai tēn zōopoion eis anthrōpous tou sōtēros hēmōn epidēmian, ergǭ plērōtheisēs diʼ autou tēs “ Aithiopia prophthasei cheira autēs tǭ theǭ” periechousēs prophēteias.
But as the saving proclamation advanced daily in growth, a certain providence brought from the land of the Ethiopians an officer of the queen there, for by an ancestral custom that nation is still ruled by a woman. Tradition holds that he, the first of the Gentiles to receive from Philip, through a revelation, the sacred mysteries of the divine Word, and the first-fruits of the faithful throughout the world, was the first to return to his native land and proclaim the knowledge of the God of the universe and the life-giving sojourn of our Saviour among men; so that through him the prophecy was fulfilled in fact which says, “Ethiopia shall stretch out her hand to God.”
Acts 8:27 (allusion, high confidence) · Ps 68:31 (67:32 LXX) (quotation, high confidence)
Notes and citation
Summary: The Ethiopian officer baptized by Philip, the first Gentile convert, is said to have taken the gospel home, fulfilling the psalm.
- Allusion to Acts 8:26–39; the quotation is Ps 68:31 (67:32 LXX).
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 2.1.13 (Dindorf 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.1.14Dindorf 4:47–48
ἐπὶ τούτοις Παῦλος, τὸ τῆς ἐκλογῆς σκεῦος, οὐκ ἐξ ἀνθρώπων οὐδὲ διʼ ἀνθρώπων, διʼ ἀποκαλύψεως δʼ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς, τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, ἀπόστολος ἀναδείκνυται, διʼ ὀπτασίας καὶ τῆς κατὰ τὴν ἀποκάλυψιν οὐρανίου φωνῆς ἀξιωθεὶς τῆς κλήσεως.
epi toutois Paulos, to tēs eklogēs skeuos, ouk ex anthrōpōn oude diʼ anthrōpōn, diʼ apokalypseōs dʼ autou Iēsou Christou kai theou patros, tou egeirantos auton ek nekrōn, apostolos anadeiknytai, diʼ optasias kai tēs kata tēn apokalypsin ouraniou phōnēs axiōtheis tēs klēseōs.
After these things Paul, the chosen vessel, was appointed an apostle, not from men nor through men, but through the revelation of Jesus Christ himself and of God the Father who raised him from the dead, being thought worthy of the call through a vision and the heavenly voice at the revelation.
Acts 9:15 (allusion, high confidence) · Gal 1:1 (allusion, high confidence) · Acts 9:3–6 (allusion, high confidence)
Notes and citation
Summary: Paul, the chosen vessel, was made an apostle by a revelation from Christ, not by men.
- Allusions to Acts 9:15; Gal 1:1, 12; Acts 9:3–6.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 2.1.14 (Dindorf 4:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-1-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 2
2.2.1Dindorf 4:48
Καὶ δὴ τῆς παραδόξου τοῦ σωτῆρος ἡμῶν ἀναστάσεως τε καὶ εἰς οὐρανοὺς ἀναλήψεως τοῖς πλείστοις ἤδη περιβοήτου καθεστώσης, παλαιοῦ κεκρατηκότος ἔθους τοῖς τῶν ἐθνῶν ἄρχουσι, τὰ παρὰ σφίσι καινοτομούμενα τῷ τὴν βασίλειον ἀρκὴν ἐπικρατοῦντι σημαίνειν, ὡς ἂν μηδὲν αὐτὸν διαδιδράσκοι τῶν γινομένων, τὰ περὶ τῆς ἐκ νεκρῶν ἀναστάσεως τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ εἰς πάντας ἤδη καθʼ ὅλης τῆς Παλαιστίνης βεβοημένα Πιλᾶτος Τιβερίῳ βασιλεῖ κοινοῦται,
Kai dē tēs paradoxou tou sōtēros hēmōn anastaseōs te kai eis ouranous analēpseōs tois pleistois ēdē periboētou kathestōsēs, palaiou kekratēkotos ethous tois tōn ethnōn archousi, ta para sphisi kainotomoumena tǭ tēn basileion arkēn epikratounti sēmainein, hōs an mēden auton diadidraskoi tōn ginomenōn, ta peri tēs ek nekrōn anastaseōs tou sōtēros hēmōn Iēsou Christou eis pantas ēdē kathʼ holēs tēs Palaistinēs beboēmena Pilatos Tiberiǭ basilei koinoutai,
And when the wonderful resurrection and ascension into heaven of our Saviour had already become widely known, since an ancient custom prevailed that the governors of the provinces should report to the holder of the imperial power any new developments among them, so that nothing that happened might escape him, Pilate communicated to the emperor Tiberius the reports of the resurrection from the dead of our Saviour Jesus Christ, already noised abroad throughout all Palestine,
Notes and citation
Summary: Following custom, Pilate reported the resurrection of Jesus to the emperor Tiberius.
- The report of Pilate is a Christian tradition going back to Tertullian (Apology 5, 21); its historicity is doubted.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 2.2.1 (Dindorf 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-2-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.2.2Dindorf 4:48
ὃν τάς τε ἄλλας αὐτοῦ πυθόμενον τερατείας καὶ ὡς ὅτι μετὰ θάνατον ἐκ νεκρῶν ἀναστὰς θεὸς εἶναι παρὰ πολλοῖς ἤδη πεπίστευτο ἀνενεγκεῖν ἐπὶ τὴν σύγκλητον, ἐκείνην τʼ ἀπώσασθαί φασι τὸν λόγον, τῷ μὲν δοκεῖν, ὅτι μὴ πρότερον αὐτὴ τοῦτο δοκιμάσασα ἦν, παλαιοῦ νόμου κεκρατηκότος μὴ ἄλλως τινὰ παρὰ ῾Ρωμαίοις θεοποιεῖσθαι μὴ οὐχὶ ψήφῳ καὶ δόγματι συγκλήτου, τῇ δʼ ἀληθείᾳ, ὅτι μηδὲ τῆς ἐξ ἀνθρώπων ἐπικρίσεώς τε καὶ συστάσεως ἡ σωτήριος τοῦ θείου κηρύγματος ἐδεῖτο διδασκαλία.
hon tas te allas autou pythomenon terateias kai hōs hoti meta thanaton ek nekrōn anastas theos einai para pollois ēdē pepisteuto anenenkein epi tēn synklēton, ekeinēn tʼ apōsasthai phasi ton logon, tǭ men dokein, hoti mē proteron autē touto dokimasasa ēn, palaiou nomou kekratēkotos mē allōs tina para ῾Rōmaiois theopoieisthai mē ouchi psēphǭ kai dogmati synklētou, tę̄ dʼ alētheią, hoti mēde tēs ex anthrōpōn epikriseōs te kai systaseōs hē sōtērios tou theiou kērygmatos edeito didaskalia.
and they say that Tiberius, when he learned of his other marvels, and that after death he had risen from the dead and was already believed by many to be a god, referred the matter to the senate, and that the senate rejected the proposal, ostensibly because it had not examined the matter first, since an ancient law prevailed that no one should be made a god among the Romans except by vote and decree of the senate, but in truth because the saving teaching of the divine proclamation needed no ratification or recommendation from men.
Notes and citation
Summary: Tiberius is said to have referred the matter to the senate, which rejected it; in truth the gospel needed no human approval.
- Tradition from Tertullian, Apology 5.2.
Cite (SBL): Eusebius, Hist. eccl. 2.2.2 (Dindorf 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-2-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.2.3Dindorf 4:48
ταύτῃ δʼ οὖν ἀπωσαμένης τὸν προσαγγελθέντα περὶ τοῦ σωτῆρος ἡμῶν λόγον τῆς ῾Ρωμαίων βουλῆς τὸν Τιβέριον ἣν καὶ πρότερον εἷχε γνώμην τηρήσαντα μηδὲν ἄτοπον κατὰ τῆς τοῦ Χριστοῦ διδασκαλίας ἐπινοῆσαι.
tautę̄ dʼ oun apōsamenēs ton prosangelthenta peri tou sōtēros hēmōn logon tēs ῾Rōmaiōn boulēs ton Tiberion hēn kai proteron heiche gnōmēn tērēsanta mēden atopon kata tēs tou Christou didaskalias epinoēsai.
When the Roman senate had thus rejected the report made about our Saviour, Tiberius kept the opinion he had held before and devised nothing harmful against the teaching of Christ.
Notes and citation
Summary: Tiberius, despite the senate, took no action against Christ's teaching.
Cite (SBL): Eusebius, Hist. eccl. 2.2.3 (Dindorf 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-2-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.2.4Dindorf 4:48–49
ταῦτα Τερ- τυλλιανὸς, τοὺς ῾Ρωμαίων νόμους ἠκριβωκὼς ἀνὴρ, τά τε ἄλλα ἔνδοξος καὶ τῶν μάλιστα ἐπὶ ῾Ρώμης λαμπρῶν, ἐν τῇ γραφείσῃ μὲν αὐτῷ τῇ ῾Ρωμαίων φωνῇ, μεταβληθείσῃ δὲ καὶ ἐπὶ τὴν Ἑλλάδα γλῶτταν ὑπὲρ Χριστιανῶν ἀπολογίᾳ τίθησι κατὰ λέξιν τοῦτον ἱστορῶν τὸν τρόπον “ἔνα δὲ καὶ ἐκ τῆς γενέσεως διαλεχθῶμεν τῶν τοιούτων νόμων, παλαιὸν ἦν δόγμα μηδένα θεὸν ὑπὸ βασιλέως καθιεροῦσθαι, πρὶν ὑπὸ τῆς συγκλήτου δοκιμασθῆναι. Μάρκος Αἰμίλιος οὕτως περί τινος εἰδώλου πεποίηκεν Ἀλβούρνου. καὶ τοῦτο ὑπὲρ τοὐ ἡμῶν λόγου πεποίηται, ὅτι παρʼ ὑμῖν ἀνθρωπείᾳ δοκιμῇ ἡ θεότης δίδοται.
tauta Ter- tyllianos, tous ῾Rōmaiōn nomous ēkribōkōs anēr, ta te alla endoxos kai tōn malista epi ῾Rōmēs lamprōn, en tę̄ grapheisę̄ men autǭ tę̄ ῾Rōmaiōn phōnę̄, metablētheisę̄ de kai epi tēn Hellada glōttan hyper Christianōn apologią tithēsi kata lexin touton historōn ton tropon “ena de kai ek tēs geneseōs dialechthōmen tōn toioutōn nomōn, palaion ēn dogma mēdena theon hypo basileōs kathierousthai, prin hypo tēs synklētou dokimasthēnai. Markos Aimilios houtōs peri tinos eidōlou pepoiēken Albournou. kai touto hyper tou hēmōn logou pepoiētai, hoti parʼ hymin anthrōpeią dokimę̄ hē theotēs didotai.
These things Tertullian, a man who had mastered the laws of the Romans, distinguished in other respects and one of the most eminent men in Rome, records in his Apology for the Christians, written by him in the Latin language and translated into Greek, relating it word for word thus: “In order that we may discuss such laws from their origin, there was an ancient decree that no god should be consecrated by an emperor before being approved by the senate. Marcus Aemilius acted so with regard to a certain idol, Alburnus. And this has been done in favour of our argument, that among you divinity is conferred by human approval.
Notes and citation
Summary: Tertullian's Apology (quoted) records the old law that no god could be consecrated without the senate's approval.
- Quotation from Tertullian, Apology 5.1, in a Greek translation used by Eusebius. Tertullian's Apology is not yet among this site's texts, so it is not tagged. Eusebius's claim that Tertullian was eminent in Rome and a jurist is uncertain.
Cite (SBL): Eusebius, Hist. eccl. 2.2.4 (Dindorf 4:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-2-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.2.5Dindorf 4:49
ἐὰν μὴ ἀνθρώπῳ θεὸς ἀρέσῃ, θεὸς οὐ γίνεται. οὕτως κατά γε τοῦτο ἄνθρωπον θεῷ ἵλεων εἶναι προσήκει.
ean mē anthrōpǭ theos aresę̄, theos ou ginetai. houtōs kata ge touto anthrōpon theǭ hileōn einai prosēkei.
If a god does not please a man, he does not become a god. So, by this reckoning, man must be gracious to god.
Notes and citation
Summary: Tertullian (quoted) mocks the idea that a god needs human approval.
- Quotation from Tertullian, Apology 5.1 (Greek translation); not tagged (see 2.2.4).
Cite (SBL): Eusebius, Hist. eccl. 2.2.5 (Dindorf 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-2-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.2.6Dindorf 4:49
Τιβέριος οὖν ἐφʼ οὑ τὸ τῶν Χριστιανῶν ὄνομα εἰς τὸν κόσμον εἰσελήλυθεν, ἀγγελθέντος αὐτῷ ἐκ Παλαιστίνης τοῦ δόγματος τούτου, ἔνθα πρῶτον ἤρξατο, τῇσυγκλήτῳ ἀνεκοινώσατο, δῆλος ὢν ἐκείνοις ὡς τῷ δόγματι ἀρέσκεται. ἡ δὲ δὲσύγκλητος, ἐπεὶ οὐκ αὐτὴ δεδοκιμάκει, ἀπώσατο· ὁδὲ ἐν τῇ αὐτοῦ ἀποφάς εἰ ἔμεινεν, ἀπειλήσας θάνατον τοῖς τῶν Χριστιανῶν κατʼ ηγόροις, ’’ τῆς οὐρανίου προνοίας κατʼ οἰκονομίαν τοῦτʼ αὐτῶ πρὸς νοῦν βαλλομένης, ὡς ἂν ἀπαραποδίστως ἀρχὰς ἔχων ὁ του εὐαγγελίου λόγος πανταχόσε γῆς διαδράμοι.
Tiberios oun ephʼ hou to tōn Christianōn onoma eis ton kosmon eiselēlythen, angelthentos autǭ ek Palaistinēs tou dogmatos toutou, entha prōton ērxato, tę̄synklētǭ anekoinōsato, dēlos ōn ekeinois hōs tǭ dogmati aresketai. hē de desynklētos, epei ouk autē dedokimakei, apōsato; hode en tę̄ autou apophas ei emeinen, apeilēsas thanaton tois tōn Christianōn katʼ ēgorois, ’’ tēs ouraniou pronoias katʼ oikonomian toutʼ autō pros noun ballomenēs, hōs an aparapodistōs archas echōn ho tou euangeliou logos pantachose gēs diadramoi.
Tiberius, then, in whose time the name of Christians entered the world, when this doctrine was reported to him from Palestine, where it first began, communicated it to the senate, making it plain to them that he was pleased with the doctrine. But the senate, since it had not itself approved it, rejected it; he, however, remained in his own opinion, threatening death to accusers of the Christians.” Heavenly providence put this into his mind by design, so that the word of the gospel, having its beginnings unhindered, might run everywhere on earth.
Notes and citation
Summary: Tertullian (quoted): Tiberius favoured the doctrine and threatened accusers of Christians with death; providence thus let the gospel spread unhindered.
- Quotation from Tertullian, Apology 5.2 (Greek translation); not tagged (see 2.2.4). The last sentence is Eusebius's comment.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.2.6 (Dindorf 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-2-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 3
2.3.1Dindorf 4:49
Οὕτω δῆτα οὐρανίῳ δυνάμει καὶ συνεργίᾳ ἀθρόως οἷά τις ἡλίου βολὴ τὴν σύμπασαν οἰκουμένην ὁ σωτήριος κατηύγαζε λόγος, αὐτίκα ταῖς θείαις ἑπομένως γραφαῖς ἐπὶ πᾶσαν προῄει τὴν γῆν ὁ φθόγγος τῶν θεσπεσίων εὐαγγελιστῶν τε αὐτοῦ καὶ ἀποστόλων, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.
Houtō dēta ouraniǭ dynamei kai synergią athroōs hoia tis hēliou bolē tēn sympasan oikoumenēn ho sōtērios katēugaze logos, autika tais theiais hepomenōs graphais epi pasan proę̄ei tēn gēn ho phthongos tōn thespesiōn euangelistōn te autou kai apostolōn, kai eis ta perata tēs oikoumenēs ta rhēmata autōn.
So then, by heavenly power and assistance, the saving word suddenly lit up the whole inhabited world like a ray of the sun, and at once, in accordance with the divine Scriptures, the voice of his inspired evangelists and apostles went out into all the earth, and their words to the ends of the world.
Ps 19:4 (18:5 LXX) (quotation, high confidence) · Rom 10:18 (echo, medium confidence)
Notes and citation
Summary: The gospel spread across the world like sunlight, as the psalm foretold.
- The edition's marginal cross-reference “[Nic. H. E. ii, 8]” (to Nicephorus's Church History) is omitted. The quotation adapts Ps 19:4 (18:5 LXX; compare Rom 10:18).
Notes on the original text
- Digital text corrected (editor's apparatus leaked into the digital text): [Nic. H. E. ιι, 8] → .
Cite (SBL): Eusebius, Hist. eccl. 2.3.1 (Dindorf 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-3-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.3.2Dindorf 4:49–50
καὶ δῆτα ἀνὰ πάσας τὰς πόλεις τε καὶ κώμας, πληθυούσης ἅλωνος δίκην, μυρίανδροι καὶ παμπληθεῖς ἀθρόως ἐκκλησίαι συνειστηκεσαν, οἴ τε ἐκ προγόνων διαδοχῆς καὶ τῆς ἀνέ- καθεν πλάνης παλαιᾷ νόσῳ δεισιδαιμονίας εἰδώλων τὰς ψυχὰς πεπεδημένοι, πρὸς τῆς τοῦ Χριστοῦ δυνάμεως διὰ τῆς τῶν φοιτητῶν αὐτοῦ διδασκαλίας τε ὁμοῦ καὶ παραδοξοποιίας ὥσπερ δεινῶν δεσποτῶν ἀπηλλαγμένοι, εἱργμῶν τε χαλεπωτάτων λύσιν εὑράμενοι, πάσης μὲν δαιμονικῆς κατέπτυον πολυθεΐας, ἕνα δὲ μόνον εἶναι θεὸν ὡμολόγουν τὸν τῶν συμπάντων δημιουργὸν, τοῦτόν τε αὐτὸν θεσμοῖς ἀληθοῦς εὐσεβείας διʼ ἐνθέου καὶ σώφρονος θρησκείας τῆς ὑπὸ τοῦ σωτῆρος ἡμῶν τῷ τῶν ἀνθρώπων βίῳ κατασπαρείσης ἐγέραιρον.
kai dēta ana pasas tas poleis te kai kōmas, plēthyousēs halōnos dikēn, myriandroi kai pamplētheis athroōs ekklēsiai syneistēkesan, oi te ek progonōn diadochēs kai tēs ane- kathen planēs palaią nosǭ deisidaimonias eidōlōn tas psychas pepedēmenoi, pros tēs tou Christou dynameōs dia tēs tōn phoitētōn autou didaskalias te homou kai paradoxopoiias hōsper deinōn despotōn apēllagmenoi, heirgmōn te chalepōtatōn lysin heuramenoi, pasēs men daimonikēs kateptyon polytheïas, hena de monon einai theon hōmologoun ton tōn sympantōn dēmiourgon, touton te auton thesmois alēthous eusebeias diʼ entheou kai sōphronos thrēskeias tēs hypo tou sōtēros hēmōn tǭ tōn anthrōpōn biǭ kataspareisēs egerairon.
And indeed throughout all the cities and villages, like a teeming threshing-floor, churches of thousands, of vast numbers, were suddenly formed. Those whose souls had been fettered by the ancient disease of idolatrous superstition, by ancestral succession and the error of old, were set free by the power of Christ through the teaching and the wonderful works of his disciples, as from cruel masters, and found release from the harshest bonds; they spat on all demonic polytheism and confessed that there is only one God, the maker of all things, and honoured him with the rites of true piety through the inspired and sober worship which our Saviour had sown in human life.
Notes and citation
Summary: Great churches arose everywhere as people, freed from idolatry, confessed the one Creator God.
Cite (SBL): Eusebius, Hist. eccl. 2.3.2 (Dindorf 4:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-3-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.3.3Dindorf 4:50
ἀλλὰ γὰρ τῆς χάριτος ἤδη τῆς θείας καὶ ἐπὶ τὰ λοιπὰ χεομένης ἔθνη, καὶ πρώτου μὲν κατὰ τὴν Παλαιστινῶν Καισάρειαν Κορνηλίου σὺν ὅλῳ τῷ οἴκῳ διʼ ἐπιφανείας θειοτέρας ὑπουργίας τε Πέτρου τὴν εἰς τὸν Χριστὸν πίστιν καταδεξαμένου, πλείστων τε καὶ ἄλλων ἐπʼ Ἀντιοχείας Ἑλλήνων, οἷς οἱ κατὰ τὸν Στεφάνου διωγμὸν διασπαρέντες ἐκήρυξαν, ἀνθούσης ἄρτι καὶ πληθυούσης τῆς κατὰ Ἀντιόχειαν ἐκκλησίας, ἐν ταὐτῷ τε ἐπιπαρόντων πλείστων ὅσων τῶν τε ἀπὸ Ἱεροσολύμων προφητῶν, καὶ σὺν αὐτοῖς Βαρνάβα καὶ Παύλου, ἑτέρου τε πλήθους ἐπὶ τούτοις ἀδελφῶν, ἡ Χριστιανῶν προσηγορία τότε πρῶτον αὐτόθι ὥσπερ ἀπʼ εὐθαλοῦς καὶ γονίμου πηγῆς ἀναδίδοται.
alla gar tēs charitos ēdē tēs theias kai epi ta loipa cheomenēs ethnē, kai prōtou men kata tēn Palaistinōn Kaisareian Kornēliou syn holǭ tǭ oikǭ diʼ epiphaneias theioteras hypourgias te Petrou tēn eis ton Christon pistin katadexamenou, pleistōn te kai allōn epʼ Antiocheias Hellēnōn, hois hoi kata ton Stephanou diōgmon diasparentes ekēryxan, anthousēs arti kai plēthyousēs tēs kata Antiocheian ekklēsias, en tautǭ te epiparontōn pleistōn hosōn tōn te apo Hierosolymōn prophētōn, kai syn autois Barnaba kai Paulou, heterou te plēthous epi toutois adelphōn, hē Christianōn prosēgoria tote prōton autothi hōsper apʼ euthalous kai gonimou pēgēs anadidotai.
When divine grace was already being poured out on the other nations too, and first at Caesarea in Palestine Cornelius with his whole household received faith in Christ through a divine revelation and the ministry of Peter, and very many other Greeks at Antioch, to whom those scattered in the persecution of Stephen had preached; and when the church at Antioch was just flourishing and multiplying, and there were present at the same time very many of the prophets from Jerusalem, and with them Barnabas and Paul, and a crowd of other brothers besides, then for the first time the name of Christians sprang up there, as from a fresh and fruitful spring.
Acts 10:1–48 (allusion, high confidence) · Acts 11:20–26 (allusion, high confidence)
Notes and citation
Summary: After Cornelius and many Greeks at Antioch believed, the name “Christians” first arose at Antioch.
- Allusions to Acts 10; Acts 11:19–26.
Cite (SBL): Eusebius, Hist. eccl. 2.3.3 (Dindorf 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-3-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.3.4Dindorf 4:50
καὶ Ἄγαβος μὲν, εἷς τῶν συνóντων αὐτοῖς προφητῶν, περὶ τοῦ μέλλειν ἔσεσθαι λιμὸν προθεσπίζει, Παῦλος δὲ καὶ Βαρνάβας ἐξυπηρετησόμενοι τῇ τῶν ἀδελφῶν παραπέμπονται διακονίᾳ.
kai Agabos men, heis tōn synontōn autois prophētōn, peri tou mellein esesthai limon prothespizei, Paulos de kai Barnabas exypēretēsomenoi tę̄ tōn adelphōn parapempontai diakonią.
And Agabus, one of the prophets who were with them, foretold that a famine was about to come, and Paul and Barnabas were sent to help in the relief of the brothers.
Acts 11:27–30 (allusion, high confidence)
Notes and citation
Summary: Agabus foretold a famine, and Paul and Barnabas were sent with relief.
- Allusion to Acts 11:27–30.
Cite (SBL): Eusebius, Hist. eccl. 2.3.4 (Dindorf 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-3-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 4
2.4.1Dindorf 4:50–51
Τιβέριος μὲν οὖν ἀμφὶ τὰ δύο καὶ εἴκοσι βασιλεύσας ἔτη τελευτᾷ, μετὰ δὲ τοῦτον Γάϊος τὴν ἡγεμονίαν παραλαβὼν αὐτίκα τῆς Ἰουδαίων ἀρχῆς Ἀγρίππᾳ τὸ διάδημα περιτίθησιν, βασιλέα καταστήσας αὐτὸν τῆς τεΦιλίππου καὶ τῆς Λυσα- νίου τετραρχίας, πρὸς αἷς μετʼ οὐ πολὺν αὐτῷ χρόνον καὶ τὴν Ἡρώδου τετραρχίαν παραδίδωσιν, ἀιδίῳ φυγῇ τὸν Ἡρώδην οὗτος δʼ ἦν ὁ κατὰ τὸ πάθος τοῦ σωτῆρος) σὺν καὶ τῇ γυναικὶ Ἡρωδιάδι πλείστων ἕνεκα ζημιώσας αἰτιῶν. μάρτυς Ἰώσηπος καὶ τούτων.
Tiberios men oun amphi ta dyo kai eikosi basileusas etē teleutą, meta de touton Gaïos tēn hēgemonian paralabōn autika tēs Ioudaiōn archēs Agrippą to diadēma peritithēsin, basilea katastēsas auton tēs tePhilippou kai tēs Lysa- niou tetrarchias, pros hais metʼ ou polyn autǭ chronon kai tēn Hērōdou tetrarchian paradidōsin, aidiǭ phygę̄ ton Hērōdēn houtos dʼ ēn ho kata to pathos tou sōtēros) syn kai tę̄ gynaiki Hērōdiadi pleistōn heneka zēmiōsas aitiōn. martys Iōsēpos kai toutōn.
Tiberius, then, died after reigning about twenty-two years, and after him Gaius, taking over the government, at once put the crown of the rule over the Jews on Agrippa, making him king of the tetrarchies of Philip and of Lysanias; and not long afterwards he gave him also the tetrarchy of Herod, having punished Herod (this was the one at the time of the Saviour's Passion) with perpetual exile, together with his wife Herodias, for very many offences. Josephus is witness to these things too.
Notes and citation
Summary: Gaius made Agrippa king over the tetrarchies and exiled Herod Antipas and Herodias.
- The source is Josephus, Ant. 18.237, 252.
Extrabiblical texts: Josephus, Ant. 18.237–255 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.4.1 (Dindorf 4:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-4-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.4.2Dindorf 4:51
κατὰ δὴ τοῦτον Φίλων ἐγνωρίζετο, πλείστοις ἀνὴρ οὐ μόνον τῶν ἡμετέρων, ἀλλὰ καὶ τῶν ἀπὸ τῆς ἔξωθεν ὁρμωμένων παιδείας ἐπισημότατος. τὸ μὲν οὖν γένος ἀνέκαθεν Ἑβραῖος ἦν, τῶν δʼ ἐπʼ Ἀλεξανδρείας ἐν τέλει διαφανῶν οὐδενὸς χείρων.
kata dē touton Philōn egnōrizeto, pleistois anēr ou monon tōn hēmeterōn, alla kai tōn apo tēs exōthen hormōmenōn paideias episēmotatos. to men oun genos anekathen Hebraios ēn, tōn dʼ epʼ Alexandreias en telei diaphanōn oudenos cheirōn.
In his time Philo became known, a man most distinguished not only among many of our own, but also among those who start from outside learning. By descent he was a Hebrew of old, inferior to none of those in high office at Alexandria.
Notes and citation
Summary: In Gaius's reign Philo, a distinguished Jew of Alexandria, became famous.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.4.2 (Dindorf 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-4-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.4.3Dindorf 4:51
περὶ μὲν οὑν τὰ θεῖα καὶ πάτρια μαθήματα ὅσον τε καὶ ὁπηλίκον εἰσενήνεκται πόνον ἔργῳ πᾶσι δῆλος· καὶ περὶ τὰ φιλόσοφα δὲ καὶ ἐλευθέρια τῆς ἔξωθεν παιδείας οἶός τις ἦν οὐδὲν δεῖ λέγειν, ὅτε καὶ μάλιστα τὴν κατὰ Πλάτωνα καὶ Πυθαγόραν ἐζηλωκὼς ἀγωγὴν διενεγκεῖν ἅπαντας τοὺς καθʼ ἑαυτὸν ἱστορεῖται.
peri men houn ta theia kai patria mathēmata hoson te kai hopēlikon eisenēnektai ponon ergǭ pasi dēlos; kai peri ta philosopha de kai eleutheria tēs exōthen paideias oios tis ēn ouden dei legein, hote kai malista tēn kata Platōna kai Pythagoran ezēlōkōs agōgēn dienenkein hapantas tous kathʼ heauton historeitai.
How much and how great labour he devoted to the divine and ancestral studies is plain to all from his work; and there is no need to say what he was in the philosophical and liberal studies of outside learning, since he is said to have surpassed all his contemporaries, especially in his zeal for the way of Plato and Pythagoras.
Notes and citation
Summary: Philo excelled in Jewish learning and in Greek philosophy, especially Platonic and Pythagorean.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.4.3 (Dindorf 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-10-1/#p-2-4-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.