Church History 1.4.1–1.9.4
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 4
1.4.1Dindorf 4:16–17
Ταῦτα μὲν οὖν ἀναγκαίως πρὸ τῆς ἱστορίας ἐνταῦθά μοι κείσθω, ὡς ἂν μὴ νεώτερόν τις εἶναι νομίσειε τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν διὰ τοὺς τῆς ἐνσάρκου πολιτείας αὐτοῦ χρόνους. ἔνα δὲ μηδὲ τὴν διδασκαλίαν αὐτοῦ νέαν εἶναι καὶ ξένην, ὡσὰν ὑπὸ νέου καὶ μηδὲν τῶν λοιπῶν διαφέροντος ἀνθρώπου συστᾶσάν τις ὑπονοήσειε, φέρε βραχέα καὶ περὶ τούτου διαλάβωμεν.
Tauta men oun anankaiōs pro tēs historias entautha moi keisthō, hōs an mē neōteron tis einai nomiseie ton sōtēra kai kyrion hēmōn Iēsoun ton Christon dia tous tēs ensarkou politeias autou chronous. ena de mēde tēn didaskalian autou nean einai kai xenēn, hōsan hypo neou kai mēden tōn loipōn diapherontos anthrōpou systasan tis hyponoēseie, phere brachea kai peri toutou dialabōmen.
These things, then, had necessarily to be set down here before the history, so that no one might think our Saviour and Lord Jesus Christ recent because of the times of his life in the flesh. And so that no one may suppose that his teaching is new and foreign, as if composed by a new man no different from other men, come, let us treat this too briefly.
Notes and citation
Summary: Having shown Christ is not new, Eusebius will now show that Christian teaching is not new either.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.4.1 (Dindorf 4:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-1).
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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.
1.4.2Dindorf 4:17
ἄρτι μὲν ὁμολογουμένως τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίας νεωστὶ πᾶσιν ἀνθρώποις ἐπιλαμψάσης, νέον ὁμολογουμένως ἔθνος οὐ μικρὸν οὐδʼ ἐπὶ γωνίας ποι γῆς ἱδρυμένον, ἀλλὰ καὶ πάντων τῶν ἐθνῶν πολυανθρωπότατόν τε καὶ θεοσεβέστατον, ταύτῃ τε ἀνώλεθρον καὶ ἀήττητον, ᾗ καὶ εἰς ἀεὶ τῆς παρὰ θεοῦ βοηθείας τυγχάνει, χρόνων προθεσμίαις ἀρρήτοις ἀθρόως οὕτως ἀναπέφηνε, τὸ παρὰ τοῖς πᾶσι τῇ τοῦ Χριστοῦ προσηγορίᾳ τετιμημένον.
arti men homologoumenōs tēs tou sōtēros hēmōn Iēsou Christou parousias neōsti pasin anthrōpois epilampsasēs, neon homologoumenōs ethnos ou mikron oudʼ epi gōnias poi gēs hidrymenon, alla kai pantōn tōn ethnōn polyanthrōpotaton te kai theosebestaton, tautę̄ te anōlethron kai aēttēton, hę̄ kai eis aei tēs para theou boētheias tynchanei, chronōn prothesmiais arrētois athroōs houtōs anapephēne, to para tois pasi tę̄ tou Christou prosēgorią tetimēmenon.
It is admitted that when the presence of our Saviour Jesus Christ recently shone upon all men, a new nation, admittedly, appeared suddenly, at the unspeakable appointed times, not small nor settled in some corner of the earth, but the most populous and most God-fearing of all nations, and in this respect indestructible and unconquerable, that it always receives help from God: the nation honoured everywhere with the name of Christ.
Notes and citation
Summary: Christians form a new nation, vast and devout, that suddenly appeared and cannot be destroyed.
Cite (SBL): Eusebius, Hist. eccl. 1.4.2 (Dindorf 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-2).
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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.
1.4.3Dindorf 4:17
τοῦτο καὶ προφητῶν κατεπλάγη τις θείου πνεύματος ὀφθαλμῷ τὸ μέλλον ἔσεσθαι προθεωρήσας, ὡς καὶ τάδε ἀναφθέγξασθαι τίς ἤκουσε τοιαῦτα, καὶ τίς ἐλάλησεν οὕτως; εἰ ὤδινε γῆ ἐν μιᾷ ἡμέρᾳ, καὶ εἰ ἐτέχθη ἔθνος εἰσάπαξ. ὑποσημαίνει δέ πως καὶ τὴν μέλλουσαν ὁ αὐτὸς προσηγορίαν λέγων “τοῖς δὲ δουλεύουσί μοι κληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. ”
touto kai prophētōn kateplagē tis theiou pneumatos ophthalmǭ to mellon esesthai protheōrēsas, hōs kai tade anaphthenxasthai tis ēkouse toiauta, kai tis elalēsen houtōs? ei ōdine gē en mią hēmerą, kai ei etechthē ethnos eisapax. hyposēmainei de pōs kai tēn mellousan ho autos prosēgorian legōn “tois de douleuousi moi klēthēsetai onoma kainon, ho eulogēthēsetai epi tēs gēs. ”
One of the prophets was amazed at this, having foreseen by the eye of the divine Spirit what was to be, so that he cried out: “Who has heard such things, and who has spoken thus? Did the earth travail in one day, and was a nation born at once?” And the same prophet also hints at the name that was to come, saying, “But those who serve me shall be called by a new name, which shall be blessed upon the earth.”
Isa 66:8 (quotation, high confidence) · Isa 65:15–16 (quotation, high confidence)
Notes and citation
Summary: Isaiah foresaw a nation born in one day and a new name for God's servants.
- The quotations are Isa 66:8 and Isa 65:15–16 (LXX).
Cite (SBL): Eusebius, Hist. eccl. 1.4.3 (Dindorf 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-3).
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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.
1.4.4Dindorf 4:17
ἀλλʼ εἰ καὶ νέοι σαφῶς ἡμεῖς, καὶ τοῦτο καινὸν ὄντως ὄνομα τὸ Χριστιανῶν ἀρτίως παρὰ πᾶσιν ἔθνεσι γνωρίζεται, ὁ βίος δʼ οὖν ὅμως καὶ τῆς ἀγωγῆς ὁ τρόπος αὐτοῖς εὐσεβείας δόγμασιν ὅτι μὴ ἔναγχος ὑφʼ ἡμῶν ἐπιπέπλασται, ἐκ πρώτης δὲ ὡς εἰπεῖν ἀνθρωπογονίας φυσικαῖς ἐννοίαις τῶν πάλαι θεοφιλῶν ἀνδρῶν κατωρθοῦτο, ὧδέ πως ἐπιδείξομεν.
allʼ ei kai neoi saphōs hēmeis, kai touto kainon ontōs onoma to Christianōn artiōs para pasin ethnesi gnōrizetai, ho bios dʼ oun homōs kai tēs agōgēs ho tropos autois eusebeias dogmasin hoti mē enanchos hyphʼ hēmōn epipeplastai, ek prōtēs de hōs eipein anthrōpogonias physikais ennoiais tōn palai theophilōn andrōn katōrthouto, hōde pōs epideixomen.
But even if we are clearly new, and this truly new name of Christians has only recently become known among all nations, nevertheless our life and manner of conduct, together with the doctrines of our religion, have not been lately invented by us, but from the first creation of man, so to speak, were upheld by the natural understanding of the God-loving men of old; we shall show this as follows.
Notes and citation
Summary: Though the name is new, the Christian way of life goes back to the godly men of the earliest times.
Cite (SBL): Eusebius, Hist. eccl. 1.4.4 (Dindorf 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-4).
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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.
1.4.5Dindorf 4:17–18
οὐ νέον, ἀλλὰ καὶ παρὰ πᾶσιν ἀνθρώποις ἀρχαιότητι τετιμημένον ἔθνος, τοῖς πᾶσι καὶ αὐτὸ γνώριμον, τὸ Ἑβραίων τυγχάνει. λόγοι δὴ παρὰ τούτῳ καἲ γράμματα παλαιοὺς ἄνδρας περιέχουσι, σπανίους μὲν καὶ ἀριθμῷ βραχεῖς, ἀλλʼ ὅμως εὐσεβείᾳ καὶ δικαιο- σύνῃ καὶ πάσῃ τῇ λοιπῇ διενεγκόντας ἀρετῇ, πρὸ μέν γε τοῦ κατακλυσμοῦ διαφόρους, δὲ καὶ τοῦτον ἑτέρους τῶν τε τοῦ Νῶε παίδων καὶ ἀπογόνων, ἀτὰρ καὶ τὸν Ἀβραὰμ, ὃν ἀρχηγὸν καὶ προπάτορα σφῶν αὐτῶν παῖδες Ἑβραίων αὐχοῦσι.
ou neon, alla kai para pasin anthrōpois archaiotēti tetimēmenon ethnos, tois pasi kai auto gnōrimon, to Hebraiōn tynchanei. logoi dē para toutǭ kai grammata palaious andras periechousi, spanious men kai arithmǭ bracheis, allʼ homōs eusebeią kai dikaio- synę̄ kai pasę̄ tę̄ loipę̄ dienenkontas aretę̄, pro men ge tou kataklysmou diaphorous, de kai touton heterous tōn te tou Nōe paidōn kai apogonōn, atar kai ton Abraam, hon archēgon kai propatora sphōn autōn paides Hebraiōn auchousi.
The Hebrew nation is not new, but honoured by all men for its antiquity, and it too is known to all. Its accounts and writings contain ancient men, rare indeed and few in number, but distinguished in godliness and righteousness and every other virtue: several before the flood, and others after it among the children and descendants of Noah, and also Abraham, whom the children of the Hebrews boast of as their founder and forefather.
Notes and citation
Summary: The ancient Hebrew writings record godly men before and after the flood, and Abraham their forefather.
Cite (SBL): Eusebius, Hist. eccl. 1.4.5 (Dindorf 4:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-5).
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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.
1.4.6Dindorf 4:18
πάντας δὴ ἐκείνους ἐπὶ δικαιοσύνῃ μεμαρτυρημένους, ἐξ αὐτοῦ Ἀβραὰμ ἐπὶ τὸν πρῶτον ἀνιοῦσιν ἄνθρωπον, ἔργῳ Χριστιανοὺς εἰ καὶ μὴ ὀνόματι προσειπών τις οὐκ ἂν ἐκτὸς βάλοι τῆς ἀληθείας.
pantas dē ekeinous epi dikaiosynę̄ memartyrēmenous, ex autou Abraam epi ton prōton aniousin anthrōpon, ergǭ Christianous ei kai mē onomati proseipōn tis ouk an ektos baloi tēs alētheias.
If anyone should call all those who have been witnessed to for righteousness, going back from Abraham himself to the first man, Christians in fact, if not in name, he would not be far from the truth.
Notes and citation
Summary: The righteous from Adam to Abraham may rightly be called Christians in fact if not in name.
Cite (SBL): Eusebius, Hist. eccl. 1.4.6 (Dindorf 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-6).
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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.
1.4.7Dindorf 4:18
ὃ γάρ τοι δηλοῦν ἐθέλει τοὔνομα τὸ Χριστιανοῦ, ἄνδρα διὰ τῆς τοῦ Χριστοῦ γνώσεως καὶ διδασκαλίας, σωφροσύνῃ καὶ δικαιοσύνῃ, καρτερίᾳ τε βίου καὶ ἀρετῆς ἀνδρείᾳ, εὐσεβείας τε ὁμολογίᾳ ἑνὸς καὶ μόνου τοῦ ἐπὶ πάντων θεοῦ διαπρέπειν, τοῦτο πᾶν ἐκείνοις οὐ χεῖρον ἡμῶν ἐσπουδάζετο.
ho gar toi dēloun ethelei tounoma to Christianou, andra dia tēs tou Christou gnōseōs kai didaskalias, sōphrosynę̄ kai dikaiosynę̄, karterią te biou kai aretēs andreią, eusebeias te homologią henos kai monou tou epi pantōn theou diaprepein, touto pan ekeinois ou cheiron hēmōn espoudazeto.
For what the name Christian means to indicate, a man who through the knowledge and teaching of Christ excels in self-control and righteousness, in endurance of life and courage of virtue, and in the confession of reverence for the one and only God over all, all this they practised no less zealously than we.
Notes and citation
Summary: They practised the virtues and faith in one God that the name Christian signifies.
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 1.4.7 (Dindorf 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-7).
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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.
1.4.8Dindorf 4:18
οὔτʼ οὖν σώματος αὐτοῖς περιτομῆς ἔμελεν, ὅτι μηδὲ ἡμῖν, οὔτε σαββάτων ἐπιτηρήσεως, ὅτι μηδὲ ἡμῖν· ἀλλʼ οὐδὲ τῶν τοιῶνδε τροφῶν πα φυλακῆς, οὐδὲ τῶν ἄλλων διαστολῆς, ὅσα τοῖς μετέπειτα πρῶτος ἁπάντων Μωυσῆς ἀρξάμενος ἐν συμβόλοις τελεῖσθαι παραδέδωκεν, ὅτι μηδὲ νῦν Χριστιανῶν τὰ τοιαῦτα· ἀλλὰ καὶ σαφῶς αὐτὸν ᾔδεσαν τὸν Χριστὸν τοῦ θεοῦ, εἴ γε ὦφθαι μὲν τῷ Ἀβραὰμ, χρηματίσαι δὲ τῷ Ἰσαὰκ, λελαληκέναι δὲ τῷ Ἰακὼβ, Μωυσεῖ τε καὶ τοῖς μετὰ ταῦτα προφήταις ὡμιληκέναι προδέδεικται.
outʼ oun sōmatos autois peritomēs emelen, hoti mēde hēmin, oute sabbatōn epitērēseōs, hoti mēde hēmin; allʼ oude tōn toiōnde trophōn pa phylakēs, oude tōn allōn diastolēs, hosa tois metepeita prōtos hapantōn Mōysēs arxamenos en symbolois teleisthai paradedōken, hoti mēde nyn Christianōn ta toiauta; alla kai saphōs auton ę̄desan ton Christon tou theou, ei ge ōphthai men tǭ Abraam, chrēmatisai de tǭ Isaak, lelalēkenai de tǭ Iakōb, Mōysei te kai tois meta tauta prophētais hōmilēkenai prodedeiktai.
They did not, then, care about bodily circumcision, as neither do we; nor about keeping sabbaths, as neither do we; nor about abstaining from certain foods, nor the other distinctions that Moses first of all began to hand down to later generations to be performed as symbols, as Christians do not keep such things now either. But they clearly knew the Christ of God himself, since it has already been shown that he appeared to Abraham, gave oracles to Isaac, spoke to Jacob, and conversed with Moses and the prophets after him.
Notes and citation
Summary: The patriarchs, like Christians, did not keep circumcision, sabbath, or food laws, but knew Christ, who appeared to them.
- The digital text has a stray “πα” before φυλακῆς.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.4.8 (Dindorf 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-8).
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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.
1.4.9Dindorf 4:18
ἔνθεν αὐτοὺς δὴ τοὺς θεοφιλεῖς ἐκείνους εὕροις ἂν καὶ τῆς τοῦ Χριστοῦ κατηξιωμένους προσωνυμίας, κατὰ τὴν φάσκουσαν περὶ αὐτῶν φωνήν “μὴ ἅψησθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύτεσθε.”
enthen autous dē tous theophileis ekeinous heurois an kai tēs tou Christou katēxiōmenous prosōnymias, kata tēn phaskousan peri autōn phōnēn “mē hapsēsthe tōn christōn mou, kai en tois prophētais mou mē ponēreutesthe.”
Hence you would find that those God-loving men were thought worthy even of the name of Christ, according to the saying about them: “Do not touch my christs, and do no evil among my prophets.”
Ps 105:15 (104:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Scripture even calls the patriarchs God's “christs” (anointed ones).
- The quotation is Ps 105:15 (104:15 LXX).
Cite (SBL): Eusebius, Hist. eccl. 1.4.9 (Dindorf 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-9).
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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.
1.4.10Dindorf 4:18–19
ὥστε σαφῶς πρώτην ἡγεῖσθαι δεῖν καὶ πάντων παλαιτάτην τε καὶ ἀρχαιο- τάν θεοσεβείας εὕρεσιν, αὐτῶν ἐκείνων δὴ τῶν ἀμφὶ τὸν Ἀβραὰμ θεοφιλῶν ἀνδρῶν, τὴν ἀρτίως διὰ τῆς τοῦ Χριστοῦ διδασκαλίας πᾶσιν ἔθνεσι κατηγγελμένην.
hōste saphōs prōtēn hēgeisthai dein kai pantōn palaitatēn te kai archaio- tan theosebeias heuresin, autōn ekeinōn dē tōn amphi ton Abraam theophilōn andrōn, tēn artiōs dia tēs tou Christou didaskalias pasin ethnesi katēngelmenēn.
So we must clearly regard the religion recently proclaimed to all nations through the teaching of Christ as the first and most ancient and primeval discovery of godliness, that of those very God-loving men around Abraham.
Notes and citation
Summary: Christianity is therefore the oldest religion, that of Abraham and the godly men of his time.
Cite (SBL): Eusebius, Hist. eccl. 1.4.10 (Dindorf 4:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-10).
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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.
1.4.11Dindorf 4:19
εἰ δὲ δὴ μακρῷ ποθʼ ὕστερον χρόνῳ περιτομῆς φασι τὸν Ἀβραὰμ ἐντολὴν εἰληφέναι, ἀλλά γε πρὸ ταύτης δικαιοσύνην διὰ πίστεως μαρτυρηθεὶς ἀνείρηται, ὧδέ πως φάσκοντος τοῦ θείου λόγου “ ἐπίστευσε δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. ”
ei de dē makrǭ pothʼ hysteron chronǭ peritomēs phasi ton Abraam entolēn eilēphenai, alla ge pro tautēs dikaiosynēn dia pisteōs martyrētheis aneirētai, hōde pōs phaskontos tou theiou logou “ episteuse de Abraam tǭ theǭ, kai elogisthē autǭ eis dikaiosynēn. ”
And if they say that Abraham received the command of circumcision a long time afterwards, yet before this he is said to have been witnessed to as righteous through faith, as the divine word says: “Abraham believed God, and it was reckoned to him as righteousness.”
Gen 15:6 (quotation, high confidence) · Rom 4:10–11 (allusion, medium confidence)
Notes and citation
Summary: Abraham was declared righteous by faith before he was circumcised.
- The quotation is Gen 15:6 (compare Rom 4:3, 9–11).
Cite (SBL): Eusebius, Hist. eccl. 1.4.11 (Dindorf 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-11).
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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.
1.4.12Dindorf 4:19
καὶ δὴ τοιούτῳ πρὸ τῆς περιτομῆς γεγονότι χρησμὸς ὕπο του φήναντος ἑαυτὸν αὐτῷ θεοῦ οὗτος δʼ ἦν αὐτὸς ὁ Χριστὸς ὁ τοῦ θεοῦ λόγος) περὶ τῶν ἐν τοῖς μετέπειτα χρόνοις τὸν ὅμοιον αὐτῷ δικαιοῦσθαι τρόπον μελλόντων ῥήμασιν αὐτοῖς προε- πήγγελται λέγων ‘καὶ ἐνευλογηθήσονται ἐν σοὶ πάσαι αἱ φυλαὶ τῆς γῆς. καὶ ὡς ὅτι ἔσται εἰς ἔθνος μέγα καὶ πολύ. καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς. ”
kai dē toioutǭ pro tēs peritomēs gegonoti chrēsmos hypo tou phēnantos heauton autǭ theou houtos dʼ ēn autos ho Christos ho tou theou logos) peri tōn en tois metepeita chronois ton homoion autǭ dikaiousthai tropon mellontōn rhēmasin autois proe- pēngeltai legōn ‘kai eneulogēthēsontai en soi pasai hai phylai tēs gēs. kai hōs hoti estai eis ethnos mega kai poly. kai eneulogēthēsontai en autǭ panta ta ethnē tēs gēs. ”
And to him, being such before his circumcision, an oracle was given by God who revealed himself to him (and this was Christ himself, the Word of God), promising beforehand, in these very words, concerning those who in later times would be justified in the same way as he: “And in you shall all the tribes of the earth be blessed”; and, “He shall become a great and numerous nation, and in him shall all the nations of the earth be blessed.”
Gen 12:3 (quotation, high confidence) · Gen 18:18 (quotation, high confidence)
Notes and citation
Summary: Christ promised Abraham that all nations would be blessed in him, speaking of those later justified by faith like him.
- The quotations are Gen 12:3 and Gen 18:18.
Cite (SBL): Eusebius, Hist. eccl. 1.4.12 (Dindorf 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-12).
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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.
1.4.13Dindorf 4:19
τούτῳ δὲ καὶ ἐπιστῆσαι εἰς ἡμᾶς ἐκπεπληρωμένῳ πάρεστι. πίστει μὲν γὰρ ἐκεῖνος τῇ εἰς τὸν ὀφθέντα αὐτῷ τοῦ θεοῦ λόγον τὸν Χριστὸν δεδικαίωτο, πατρῴας μὲν ἀποστὰς δεισιδαιμονίας καὶ πλάνης βίου προτέρας, ἔνα δὲ τὸν ἐπὶ πάντων ὁμο- λογήσας θεὸν, καὶ τοῦτον ἔργοις ἀρετῆς, οὐχὶ δὲ θρησκείᾳ νόμου τοῦ μετὰ ταῦτα Μωυσέως θεραπεύσας. τοιούτῳ τε ὄντι εἴρητο ὅτι δὴ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ πάντα τὰ ἔθνη ἐν αὐτῷ εὐλογηθήσονται.
toutǭ de kai epistēsai eis hēmas ekpeplērōmenǭ paresti. pistei men gar ekeinos tę̄ eis ton ophthenta autǭ tou theou logon ton Christon dedikaiōto, patrǭas men apostas deisidaimonias kai planēs biou proteras, ena de ton epi pantōn homo- logēsas theon, kai touton ergois aretēs, ouchi de thrēskeią nomou tou meta tauta Mōyseōs therapeusas. toioutǭ te onti eirēto hoti dē pasai hai phylai tēs gēs kai panta ta ethnē en autǭ eulogēthēsontai.
We may observe that this has been fulfilled in us. For he was justified by faith in the Word of God, the Christ, who appeared to him, having turned away from the superstition of his fathers and the error of his former life, having confessed the one God over all and served him by works of virtue, not by the worship of the law of Moses that came later. And to him, being such, it was said that all the tribes of the earth and all the nations would be blessed in him.
Notes and citation
Summary: Abraham, justified by faith and serving God by virtue rather than the later law, was the one in whom the nations would be blessed; this is fulfilled in Christians.
Cite (SBL): Eusebius, Hist. eccl. 1.4.13 (Dindorf 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-13).
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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.
1.4.14Dindorf 4:19
ἔργοις δὲ λόγων ἐναργεστέροις ἐπὶ τοῦ παρόντος παρὰ μόνοις Χριστιανοῖς καθʼ ὅλης τῆς οἰκουμένης ἀσκούμενος αὐτὸς ἐκεῖνος ὁ τῆς θεοσεβείας του Ἀβραὰμ ἀναπέφηνε τρόπος.
ergois de logōn enargesterois epi tou parontos para monois Christianois kathʼ holēs tēs oikoumenēs askoumenos autos ekeinos ho tēs theosebeias tou Abraam anapephēne tropos.
And at the present time, among Christians alone throughout the whole world, that very manner of Abraham's religion has appeared, practised in deeds clearer than words.
Notes and citation
Summary: Only Christians now practise Abraham's kind of religion throughout the world.
Cite (SBL): Eusebius, Hist. eccl. 1.4.14 (Dindorf 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-14).
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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.
1.4.15Dindorf 4:19–20
τί δὴ οὖν λοιπὸν ἐμποδὼν ἂν εἴη, μὴ οὐχὶ ἔνα καὶ τὸν αὐτὸν βίον τε καὶ τρόπον εὐσεβείας ἡμῖν τε τοῖς ἀπὸ Χριστοῦ καὶ τοῖς πρόπαλαι θεοφιλέσιν ὁμολογεῖν; ὥστε μὴ νέαν καὶ ξένην, ἀλλʼ εἰ δεῖ φάναι ἀληθεύοντα, πρώτην ὑπάρχειν καὶ μόνην καὶ ἀληθῆ κατόρθωσιν εὐσεβείας τὴν διὰ τῆς τοῦ Χριστοῦ διδασκαλίας παραδοθεῖσαν ἡμῖν ἀποδείκνυσθαι. καὶ ταῦτα μὲν ὧδε ἐχέτω.
ti dē oun loipon empodōn an eiē, mē ouchi ena kai ton auton bion te kai tropon eusebeias hēmin te tois apo Christou kai tois propalai theophilesin homologein? hōste mē nean kai xenēn, allʼ ei dei phanai alētheuonta, prōtēn hyparchein kai monēn kai alēthē katorthōsin eusebeias tēn dia tēs tou Christou didaskalias paradotheisan hēmin apodeiknysthai. kai tauta men hōde echetō.
What then would prevent us from confessing that one and the same life and manner of godliness belongs both to us who are from Christ and to the God-loving men of long ago? So the godliness handed down to us through the teaching of Christ is shown to be, not new and foreign, but, if one must speak truly, the first and only and true achievement of godliness. Let that suffice on this matter.
Notes and citation
Summary: Christian piety is therefore not new but the first and only true religion.
Cite (SBL): Eusebius, Hist. eccl. 1.4.15 (Dindorf 4:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-4-15).
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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.
Church 1, chapter 5
1.5.1Dindorf 4:20
Φέρε δὲ ἤδη μετὰ τὴν δέουσαν προκατασκευὴν τῆς προτεθείσης ἡμῖν ἐκκλησιαστικῆς ἱστορίας ἤδη λοιπὸν ἀπὸ τῆς ἐνσάρκου τοῦ σωτῆρος ἡμῶν ἐπιφανείας οἷά τινος ὁδοιπορίας ἐφαψώμεθα, τὸν τοῦ λόγου πατέρα θεὸν καὶ τὸν δηλούμενον αὐτὸν Ἰησοῦν Χριστὸν τὸν σωτῆρα καὶ κύριον ἡμῶν, τὸν οὐράνιον τοῦ θεοῦ λόγον βοηθὸν ἡμῖν καὶ συνεργὸν τῆς κατὰ τὴν διήγησιν ἀληθείας ἐπικαλεσάμενοι.
Phere de ēdē meta tēn deousan prokataskeuēn tēs protetheisēs hēmin ekklēsiastikēs historias ēdē loipon apo tēs ensarkou tou sōtēros hēmōn epiphaneias hoia tinos hodoiporias ephapsōmetha, ton tou logou patera theon kai ton dēloumenon auton Iēsoun Christon ton sōtēra kai kyrion hēmōn, ton ouranion tou theou logon boēthon hēmin kai synergon tēs kata tēn diēgēsin alētheias epikalesamenoi.
Come now, after the necessary preparation for the church history we have set before us, let us at last begin, as on a journey, from the appearance of our Saviour in the flesh, calling on God, the Father of the Word, and on him of whom we are speaking, Jesus Christ our Saviour and Lord, the heavenly Word of God, as our helper and fellow-worker in the truth of the narrative.
Notes and citation
Summary: Eusebius now starts the history proper with the incarnation, praying for God's help.
Cite (SBL): Eusebius, Hist. eccl. 1.5.1 (Dindorf 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-5-1).
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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.
1.5.2Dindorf 4:20
ἦν δὴ οὖν τοῦτο δεύτερον καὶ τεσσαρακοστὸν ἔτος τῆς Αὐγούστου βασιλείας, Αἰγύπτου δʼ ὑποταγῆς καὶ τελευτῆς Ἀντωνίου καὶ Κλεοπάτρας,, εἰς ἣν ὑστάτην ἡ κατʼ Αἴγυπτον τῶν Πτολεμαίων κατέληξε δυναστεία, ὄγδοον ἔτος καὶ εἰκοστὸν, ὁπηωίκα ὁ σωτὴρ ἡμῶν καὶ κύριος Ἰησοῦς Χριστὸς ἐπὶ τῆς τότε ἀπογραφῆς πρώτης, ἡγεμονεύοντος Κυρινίου τῆς Συρίας, ἀκολούθως ταῖς περὶ αὐτοῦ προφητείαις, ἐν Βηθλεὲμ γεννᾶται τῆς Ἰουδαίας.
ēn dē oun touto deuteron kai tessarakoston etos tēs Augoustou basileias, Aigyptou dʼ hypotagēs kai teleutēs Antōniou kai Kleopatras,, eis hēn hystatēn hē katʼ Aigypton tōn Ptolemaiōn katelēxe dynasteia, ogdoon etos kai eikoston, hopēōika ho sōtēr hēmōn kai kyrios Iēsous Christos epi tēs tote apographēs prōtēs, hēgemoneuontos Kyriniou tēs Syrias, akolouthōs tais peri autou prophēteiais, en Bēthleem gennatai tēs Ioudaias.
It was then the forty-second year of the reign of Augustus, and the twenty-eighth year from the subjection of Egypt and the death of Antony and Cleopatra, with whom the dynasty of the Ptolemies in Egypt came to its end, when our Saviour and Lord Jesus Christ, at the time of the first census, while Quirinius was governor of Syria, was born in Bethlehem of Judea, in accordance with the prophecies concerning him.
Luke 2:2 (allusion, high confidence) · Mic 5:2 (5:1 LXX) (allusion, medium confidence)
Notes and citation
Summary: Jesus was born in Bethlehem in Augustus's forty-second year, at the time of Quirinius's census.
- Allusion to Luke 2:1–7 and Mic 5:2 (5:1 LXX). Eusebius's dating is his own; modern scholars place the birth a few years earlier and debate the date of the census.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.5.2 (Dindorf 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-5-2).
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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.
1.5.3Dindorf 4:20–21
ταύτης δὲ τῆς κατὰ Κυρίνιον ἀπογραφῆς καὶ ὁ τῶν παρʼ Ἐβραίοις ἐπισημότατος ἱστορικόν Θλαύιος Ἰώσηπος μνημονεύει, καὶ ἄλλην ἐπισυνάπτων ἱστορίαν περὶ τῆς τῶν Γαλιλαίων κατὰ τοὺς αὐτοὺς ἐπιφυείσης χρόνους αἱρέσεως, ἧς καὶ παρʼ ἡμῖν ὁ Λουκᾶς ἐν ταῖς Πράξεσι μνήμην ὧδἐπως λέγων πεποίηται “ μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς, καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ, κἀκεῖ- νος ἀπώλετο, καὶ πάντες ὅσοι ἐπείσθησαν αὐτῷ διεσκορπίσθησαν.”
tautēs de tēs kata Kyrinion apographēs kai ho tōn parʼ Ebraiois episēmotatos historikon Thlauios Iōsēpos mnēmoneuei, kai allēn episynaptōn historian peri tēs tōn Galilaiōn kata tous autous epiphyeisēs chronous haireseōs, hēs kai parʼ hēmin ho Loukas en tais Praxesi mnēmēn hōdepōs legōn pepoiētai “ meta touton anestē Ioudas ho Galilaios en tais hēmerais tēs apographēs, kai apestēse laon opisō autou, kakei- nos apōleto, kai pantes hosoi epeisthēsan autǭ dieskorpisthēsan.”
This census under Quirinius is also mentioned by Flavius Josephus, the most renowned historian among the Hebrews, who adds another account, about the sect of the Galileans that sprang up at the same time, which our own Luke also mentions in the Acts, saying: “After him rose up Judas the Galilean in the days of the census, and drew away people after him; he too perished, and all who followed him were scattered.”
Acts 5:37 (quotation, high confidence)
Notes and citation
Summary: Josephus mentions the census and the revolt of Judas the Galilean, which Luke also records in Acts.
- The quotation is Acts 5:37. The digital text has Θλαύιος for Φλαύιος.
Extrabiblical texts: Josephus, Ant. 18.1–10 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.5.3 (Dindorf 4:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-5-3).
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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.
1.5.4Dindorf 4:21
τοῦτοις δʼ οὖν καὶ ὁ δεδηλωμένος ἐν ὀκτωκαιδεκάτῳ τῆς ἀρχαιολογίας συνᾴδων ταῦτα παρατίθεται κατὰ λέξιν “ Κυρίνιος δὲ τῶν εἰς τὴν βουλὴν συναγομένων ἀνὴρ, τάς τε ἄλλας ἀρχὰς ἐπιτετελεκὼς καὶ διὰ πασῶν ὁδεύσας ὕπατος γενέσθαι, τά τε ἄλλα ἀξιώματι μέγας, σὺν ὀλίγοις ἐπὶ Συρίας παρῆν, ὑπὸ Καίσαρος δικαιοδότης τοῦ ἔθνους άπεσταλμένος, καὶ τιμητὴς τῶν οὐσιῶν γενησόμενος. ”
toutois dʼ oun kai ho dedēlōmenos en oktōkaidekatǭ tēs archaiologias synądōn tauta paratithetai kata lexin “ Kyrinios de tōn eis tēn boulēn synagomenōn anēr, tas te allas archas epitetelekōs kai dia pasōn hodeusas hypatos genesthai, ta te alla axiōmati megas, syn oligois epi Syrias parēn, hypo Kaisaros dikaiodotēs tou ethnous apestalmenos, kai timētēs tōn ousiōn genēsomenos. ”
In agreement with these things, the writer we have mentioned sets out the following word for word in the eighteenth book of his Antiquities: “Quirinius, a member of the senate, who had held the other offices and passed through them all to become consul, and a man of great dignity in other respects, arrived in Syria with a few men, sent by Caesar as judge of the nation and to make an assessment of property.”
Notes and citation
Summary: Josephus (quoted) reports Quirinius's arrival in Syria to assess property.
- The quotation is Josephus, Ant. 18.1.
Extrabiblical texts: Josephus, Ant. 18.1 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.5.4 (Dindorf 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-5-4).
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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.
1.5.5Dindorf 4:21
καὶ μετὰ βραχέα φησίν “ Ἰούδας δὲ Γαυλανίτης ἀνὴρ ἐκ πόλεως ὄνομα Γαμάλας, Σάδδοκον Φαρισαῖον προσλαβόμενος, ἠπείγετο ἐπὶ ἀποστάσει, τήν τε ἀποτίμησιν οὐδὲν ἄλλο ἢ ἄντικρυς δουλείαν ἐπιφέρειν λέγοντες, καὶ τῆς ἐλευθερίας ἐπʼ ἀντιλήψει παρακαλοῦντες τὸ ἔθνος. ”
kai meta brachea phēsin “ Ioudas de Gaulanitēs anēr ek poleōs onoma Gamalas, Saddokon Pharisaion proslabomenos, ēpeigeto epi apostasei, tēn te apotimēsin ouden allo ē antikrys douleian epipherein legontes, kai tēs eleutherias epʼ antilēpsei parakalountes to ethnos. ”
And a little later he says: “But Judas, a Gaulonite from a city named Gamala, taking with him Saddok, a Pharisee, pressed for revolt, both saying that the assessment brought nothing but outright slavery and calling on the nation to lay hold of its freedom.”
Notes and citation
Summary: Josephus (quoted) tells how Judas and Saddok stirred revolt against the census.
- The quotation is Josephus, Ant. 18.4.
Extrabiblical texts: Josephus, Ant. 18.4 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.5.5 (Dindorf 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-5-5).
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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.
1.5.6Dindorf 4:21
καὶ ἐν τῇ δευτέρᾳ δὲ τῶν ἱστοριῶν τοῦ Ἰουδαϊκοῦ πολέμου περὶ τοῦ αὐτοῦ ταῦτα γράφει “ ἐπὶ τούτοις τις ἀνὴρ Γαλιλαῖος Ἰούδας “ εἰς ἀποστασίαν ἐνῆγε τοὺς ἐπιχωρίους, “ ζων, εἰ φόρον τε Ῥωμαίοις τελεῖν ὑπομένουσι καὶ “μετὰ τὸν θεὸν οἴσουσι θνητοὺς δεσπότας.’ ταῦτα ὁ Ἰώσηπος.
kai en tę̄ deuterą de tōn historiōn tou Ioudaïkou polemou peri tou autou tauta graphei “ epi toutois tis anēr Galilaios Ioudas “ eis apostasian enēge tous epichōrious, “ zōn, ei phoron te Rhōmaiois telein hypomenousi kai “meta ton theon oisousi thnētous despotas.’ tauta ho Iōsēpos.
And in the second book of his Histories of the Jewish War he writes this about the same man: “At this time a Galilean named Judas incited the inhabitants to revolt, reproaching them if they would submit to pay tribute to the Romans and would endure mortal masters after God.” So much from Josephus.
Notes and citation
Summary: In the Jewish War Josephus (quoted) says Judas urged the Jews not to pay tribute to Rome.
- The quotation is Josephus, J.W. 2.118. The digital text has ζων for ὀνειδίζων (partly lost).
Extrabiblical texts: Josephus, J.W. 2.118 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.5.6 (Dindorf 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-5-6).
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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 1, chapter 6
1.6.1Dindorf 4:21
Τηνικαῦτα δὲ καὶ τοῦ Ἰου- δαίων ἔθνους Ἡρώδου πρώτου τὸ γένος ἀλλοφύλου διειληφότος τὴν βασιλείαν ἡ διὰ Μωυσέως περιγραφὴν ἐλάμβανε προφητεία “ οὐκ ἐκλείψειν ἄρχοντα ἐξ Ἰούδα οὐδὲ ἡγούμενον ἐκ τῶν μηρῶν αὐτοῦ” φήσασα, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, ” ὃν καὶ ἀποφαίνει προσδο- κίαν ἐθνῶν ἔσεσθαι.
Tēnikauta de kai tou Iou- daiōn ethnous Hērōdou prōtou to genos allophylou dieilēphotos tēn basileian hē dia Mōyseōs perigraphēn elambane prophēteia “ ouk ekleipsein archonta ex Iouda oude hēgoumenon ek tōn mērōn autou” phēsasa, heōs an elthę̄ hǭ apokeitai, ” hon kai apophainei prosdo- kian ethnōn esesthai.
At that time, when Herod, the first of foreign race, took over the kingship of the Jewish nation, the prophecy given through Moses was fulfilled, which said that “a ruler shall not fail from Judah, nor a leader from his loins, until he comes for whom it is reserved,” whom it also declares to be the expectation of the nations.
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: When Herod, a foreigner, became king of the Jews, Jacob's prophecy that the ruler would not depart from Judah until the Christ came was fulfilled.
- The quotation is Gen 49:10 (LXX).
Cite (SBL): Eusebius, Hist. eccl. 1.6.1 (Dindorf 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-1).
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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.
1.6.2Dindorf 4:21–22
ἀτελῆ γέ τοι τὰ τῆς προρρή- σεως ἦν, καθʼ ὅν ὑπὸ τοῖς οἰκείοις τοῦ ἔθνους ἂρχουσι διάγειν αὐτοῖς ἐξῆν χρόνον, ἄνωθεν ἐξ αὐτοῦ Μωυσέως καταρξαμένοις καὶ εἰς τὴν Αὐγούστου βασιλείαν διαρκέσασι· καθʼ ὃν πρῶτος ἀλλόφυλος Ἡρώδης τὴν κατὰ Ἰουδαίων ἐπιτρέπεται ὑπὸ Ῥωμαίων ἀρχὴν, ὡς μὲν Ἰώσηπος παραδίδωσιν, Ἰδουμαῖος ὢν κατὰ πατέρα τὸ γένος, Ἀράβιος δὲ κατὰ μητέρα, ὡς δʼ Ἀφρικανὸς, οὐχ ὁ τυχὼν δὲ καὶ οὗτος γέγονε συγγραφεὶς), φασὶν οἱ τὰ κατʼ αὐτὸν ἀκριβοῦντες, Ἀντιπάτρου, τοῦτον δὲ Ἡρώδου τινὸς Ἀσκαλωνίτου τῶν περὶ τὸν νεὼν τοῦ Ἀπόλλωνος ἱεροδούλων καλουμένων γεγονέναι.
atelē ge toi ta tēs prorrē- seōs ēn, kathʼ hon hypo tois oikeiois tou ethnous archousi diagein autois exēn chronon, anōthen ex autou Mōyseōs katarxamenois kai eis tēn Augoustou basileian diarkesasi; kathʼ hon prōtos allophylos Hērōdēs tēn kata Ioudaiōn epitrepetai hypo Rhōmaiōn archēn, hōs men Iōsēpos paradidōsin, Idoumaios ōn kata patera to genos, Arabios de kata mētera, hōs dʼ Aphrikanos, ouch ho tychōn de kai houtos gegone syngrapheis), phasin hoi ta katʼ auton akribountes, Antipatrou, touton de Hērōdou tinos Askalōnitou tōn peri ton neōn tou Apollōnos hierodoulōn kaloumenōn gegonenai.
The prediction was unfulfilled during the time when they were permitted to live under rulers of their own nation, beginning from Moses himself and continuing until the reign of Augustus. In his time Herod, the first foreigner, was entrusted by the Romans with the rule of the Jews: as Josephus relates, he was an Idumaean on his father's side and an Arabian on his mother's; but, as Africanus says (and he too was no ordinary writer), those who know the details about him say that he was the son of Antipater, and that Antipater was the son of a certain Herod of Ascalon, one of the so-called temple slaves of the temple of Apollo.
Notes and citation
Summary: Herod was the first foreigner to rule the Jews; Josephus calls him Idumaean and Arabian, while Africanus reports a humbler origin at Ascalon.
- The references are Josephus, Ant. 14.8–9, and Julius Africanus, Letter to Aristides.
Extrabiblical texts: Josephus, Ant. 14.8–9 (Josephus (works); allusion); Julius Africanus (Julius Africanus (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.6.2 (Dindorf 4:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-2).
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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.
1.6.3Dindorf 4:22
ὃς Ἀντίπατρος ὑπὸ Ἰδουμαίων λῃστῶν παιδίον αἰχμαλωτισθεὶς σὺν ἐκείνοις ἦν, διὰ τὸ μὴ δύνασθαι τὸν πατέρα πένητα ὄντα λύτρα κάτα θέσθαι ὑπὲρ αὐτοῦ. ἐντραφεὶς δὲ τοῖς ἐκείνων ἤθεʼ σιν ὕστερον Ὑρκανῷ τῷ Ἰουδαίων ἀρχιερεῖ φιλοῦτ τούτῳ παῖς γίνεται ὁ ἐπὶ τοῦ σωτῆρος ἡμῶν Ἡρώδη
hos Antipatros hypo Idoumaiōn lę̄stōn paidion aichmalōtistheis syn ekeinois ēn, dia to mē dynasthai ton patera penēta onta lytra kata thesthai hyper autou. entrapheis de tois ekeinōn ētheʼ sin hysteron Hyrkanǭ tǭ Ioudaiōn archierei philout toutǭ pais ginetai ho epi tou sōtēros hēmōn Hērōdē
This Antipater, taken captive as a child by Idumaean brigands, stayed with them because his father, being poor, could not pay a ransom for him. Brought up in their customs, he later became a friend of Hyrcanus the high priest of the Jews. His son was the Herod of our Saviour's time.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Antipater, captured as a boy by Idumaeans, later befriended Hyrcanus; his son was Herod.
- Report from Julius Africanus. The digital text is damaged at the end of this section (φιλοῦτ, Ἡρώδη).
Extrabiblical texts: Julius Africanus (Julius Africanus (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.6.3 (Dindorf 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-3).
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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.
1.6.4Dindorf 4:22
εἰς δὴ οὖν τὸν τοιοῦτον τῆς Ἰουδαίων περιελθο σὴς βασιλείας, ἐπὶ θύραις ἤδη καὶ ἡ τῶν ἐθνῶν ἅκ λούθως τῇ προφητείᾳ προσδοκία παρῆν, ἅτε διαλε- λοιπότων ἐξ ἐκείνου τῶν παρʼ αὐτοῖς ἐξ αὐτοῦ Μωυσέως κατὰ διαδοχὴν ἀρξάντων τε καὶ ἡγησαμένων.
eis dē oun ton toiouton tēs Ioudaiōn perieltho sēs basileias, epi thyrais ēdē kai hē tōn ethnōn hak louthōs tę̄ prophēteią prosdokia parēn, hate diale- loipotōn ex ekeinou tōn parʼ autois ex autou Mōyseōs kata diadochēn arxantōn te kai hēgēsamenōn.
So when the kingship of the Jews had passed to such a man, the expectation of the nations, in accordance with the prophecy, was already at the doors, since from his time those who had ruled and led among them in succession from Moses himself had ceased.
Notes and citation
Summary: With Herod, the native succession of rulers ceased, and the one expected by the nations was at hand.
Cite (SBL): Eusebius, Hist. eccl. 1.6.4 (Dindorf 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-4).
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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.
1.6.5Dindorf 4:22
πρὸ μέν γε τῆς αἰχμαλωσίας αὐτῶν καὶ τῆς εἰς Βαβυλῶνα μεταναστάσεως ἐβασιλεύοντο, ἀπὸ Σαοὺλ πρώτου καὶ Δαβὶδ ἀρξάμενοι· πρὸ δὲ τῶν βασιλέων ἄρχοντες αὐτοὺς διεῖπον, οἱ προσαγορευόμενοι κρῖ ταὶ, ἄρξαντες καὶ αὐτοὶ μετὰ Μωυσέα καὶ τὸν τούτου διάδοχον Ἰησοῦν.
pro men ge tēs aichmalōsias autōn kai tēs eis Babylōna metanastaseōs ebasileuonto, apo Saoul prōtou kai Dabid arxamenoi; pro de tōn basileōn archontes autous dieipon, hoi prosagoreuomenoi kri tai, arxantes kai autoi meta Mōysea kai ton toutou diadochon Iēsoun.
Before their captivity and deportation to Babylon they were ruled by kings, beginning with Saul first and David; and before the kings, rulers governed them who were called judges, and they too ruled after Moses and his successor Joshua.
Notes and citation
Summary: Before the exile the Jews had kings, and before the kings, judges.
Cite (SBL): Eusebius, Hist. eccl. 1.6.5 (Dindorf 4:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-5).
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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.
1.6.6Dindorf 4:22–23
μετὰ δὲ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον οὐ διέλιπον πολιτείᾳ χρώμενοι ἀριστοκρατικῇ μετὰ ὀλιγαρχίας. οἱ γὰρ ἀρχιερεῖς προεστήκεσαν τῶν πραγμάτων, ἄχρις οὗ Πομπήιος Ῥωμαίων στρα- τηγὸς ἐπιστὰς τὴν μὲν Ἰερουσαλὴμ πολιορκεῖ τὰ κράτος, μιαίνει τε τὰ ἅγια μέχρι τῶν ἀδύτων τοῦ ἱεροῦ προελθὼν, τὸν δὲ ἐκ προγόνων διαδοχῆς εἰς ἐκεῖνο τοῦ καιροῦ διαρκέσαντα βασιλέα τε ὁμοῦ καὶ ἀρχιερέα, Ἀριστόβουλος ὄνομα ἢν αὐτῷ, δέσμιον ἐπὶ Ῥώμην ἄμα τέκνοις ἐκπέμψας, Ὑρκανῷ μὲν τῷ τού- του ἀδελφῷ τὴν ἀρχιερωσύνην παραδίδωσι, τὸ δὲ πᾶν Ἰουδαίων ἔθνος ἐξ ἐκείνου Ῥωμαίοις ὑπόφορον κατεστήσατο.
meta de tēn apo Babylōnos epanodon ou dielipon politeią chrōmenoi aristokratikę̄ meta oligarchias. hoi gar archiereis proestēkesan tōn pragmatōn, achris hou Pompēios Rhōmaiōn stra- tēgos epistas tēn men Ierousalēm poliorkei ta kratos, miainei te ta hagia mechri tōn adytōn tou hierou proelthōn, ton de ek progonōn diadochēs eis ekeino tou kairou diarkesanta basilea te homou kai archierea, Aristoboulos onoma ēn autǭ, desmion epi Rhōmēn ama teknois ekpempsas, Hyrkanǭ men tǭ tou- tou adelphǭ tēn archierōsynēn paradidōsi, to de pan Ioudaiōn ethnos ex ekeinou Rhōmaiois hypophoron katestēsato.
After the return from Babylon they continued to use an aristocratic form of government combined with oligarchy; for the high priests presided over affairs, until Pompey, the Roman general, came and besieged Jerusalem by force, and defiled the holy places, going as far as the innermost sanctuary of the temple. The one who until that time had continued by ancestral succession as both king and high priest, whose name was Aristobulus, he sent in chains to Rome with his children, and handed the high priesthood to Hyrcanus his brother; and from then on he made the whole Jewish nation tributary to the Romans.
Notes and citation
Summary: After the exile the high priests ruled until Pompey captured Jerusalem, sent Aristobulus to Rome, and made the Jews tributary.
- The source is Josephus, Ant. 14.54–79.
Extrabiblical texts: Josephus, Ant. 14.54–79 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.6.6 (Dindorf 4:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-6).
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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.
1.6.7Dindorf 4:23
αὐτίκα γοῦν καὶ Ὑρκανοῦ, εἰς ὅν ὓστατον τὰ τῆς τῶν ἀρχιερέων περιέστη διαδοχῆς, ὑπὸ Παρθῶν αἰχμαλώτου ληφθέντος, πρῶτος, ὡς γοῦν ἔφην, ἀλλόφυλος Ἡρώδης ὑπὸ τῆς συγκλήτου Ῥωμαίων καὶ Αὐγούστου βασιλέως τὸ Ἰουδαίων ἔθνος ἐγχειρίζεται.
autika goun kai Hyrkanou, eis hon hystaton ta tēs tōn archiereōn periestē diadochēs, hypo Parthōn aichmalōtou lēphthentos, prōtos, hōs goun ephēn, allophylos Hērōdēs hypo tēs synklētou Rhōmaiōn kai Augoustou basileōs to Ioudaiōn ethnos encheirizetai.
And at once, when Hyrcanus, with whom the succession of the high priests came to its end, was taken captive by the Parthians, Herod, the first foreigner, as I said, was entrusted with the Jewish nation by the Roman senate and the emperor Augustus.
Notes and citation
Summary: When Hyrcanus was captured by the Parthians, Rome gave the Jewish nation to Herod.
Cite (SBL): Eusebius, Hist. eccl. 1.6.7 (Dindorf 4:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-7).
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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.
1.6.8Dindorf 4:23
καθʼ ὃν ἐναργῶς τῆς τοῦ Χριστοῦ παρουσίας ἐνστάσης καὶ τῶν ἐθνῶν ἡ προσδοκωμένη σωτηρία τε καὶ κλῆσις ἀκολούθως τῇ προφητείᾳ παρηκολούθησεν· ἔξ οὗ δὴ χρόνου τῶν ἐξ Ἰούδα ἀρχόντων τε καὶ ἡγουμένων, λέγω δὲ τῶν ἐκ τοῦ Ἰουδαίων ἔθνους διαλελοιπότων, εἰκότως αὐτοῖς καὶ τὰ τῆς ἐκ προγόνων εὐσταθῶς ἐπὶ τοὺς ἔγγιστα διαδόχους κατὰ γενεὰν προιούσης ἀρχιερωσύνης παραχρῆμα συγχεῖται
kathʼ hon enargōs tēs tou Christou parousias enstasēs kai tōn ethnōn hē prosdokōmenē sōtēria te kai klēsis akolouthōs tę̄ prophēteią parēkolouthēsen; ex hou dē chronou tōn ex Iouda archontōn te kai hēgoumenōn, legō de tōn ek tou Ioudaiōn ethnous dialeloipotōn, eikotōs autois kai ta tēs ek progonōn eustathōs epi tous engista diadochous kata genean proiousēs archierōsynēs parachrēma syncheitai
In his time the presence of Christ plainly came, and the expected salvation and calling of the nations followed, in accordance with the prophecy. From that time, when the rulers and leaders from Judah, I mean from the Jewish nation, had ceased, naturally their high priesthood too, which had passed steadily by ancestral succession from generation to generation to the nearest heirs, was immediately thrown into confusion.
Notes and citation
Summary: Christ came when native rule failed, and the hereditary high priesthood also fell into confusion.
- The digital text repeats προφητείᾳ; the translation reads it once.
Notes on the original text
- Digital text corrected (repeated word in the digital text): τῇ προφητείᾳ προφητείᾳ → τῇ προφητείᾳ.
Cite (SBL): Eusebius, Hist. eccl. 1.6.8 (Dindorf 4:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-8).
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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.
1.6.9Dindorf 4:23
ἔχεις καὶ τούτων ἀξιόχρεων τὸν Ἰώσηπον μάρτυρα, δηλοῦντα ὡς τὴν βασιλείαν παρὰ Ῥωμαίων ἐπιτραπεὶς Ἡρώδης οὐκέτι τοὺς ἐξ ἀρχαίου γένους καθίστησιν ἀρχιερεῖς, ἀλλά τισιν ἀσήμοις τὴν τιμὴν ἀπένεμεν· τὰ ὅμοια δὲ πρᾶξαι τῷ Ἡρώδῃ περὶ τῆς καταστάσεως τῶν ἀρκιερέωνʼ Ἀρχέλαόν τε τὸν παῖδα αὐτοῦ καὶ μετὰ τοῦτον Ῥωμαίους, τὴν ἀρχὴν τῶν Ἰουδαίων παρειληφότας.
echeis kai toutōn axiochreōn ton Iōsēpon martyra, dēlounta hōs tēn basileian para Rhōmaiōn epitrapeis Hērōdēs ouketi tous ex archaiou genous kathistēsin archiereis, alla tisin asēmois tēn timēn apenemen; ta homoia de praxai tǭ Hērōdę̄ peri tēs katastaseōs tōn arkiereōnʼ Archelaon te ton paida autou kai meta touton Rhōmaious, tēn archēn tōn Ioudaiōn pareilēphotas.
You have Josephus too as a trustworthy witness of this, showing that Herod, when entrusted with the kingdom by the Romans, no longer appointed high priests from the ancient line, but gave the honour to certain obscure persons; and that Archelaus his son, and after him the Romans, when they had taken over the government of the Jews, acted like Herod in appointing the high priests.
Notes and citation
Summary: Josephus shows that Herod, Archelaus, and the Romans appointed obscure men as high priest.
- The source is Josephus, Ant. 20.247–249.
Extrabiblical texts: Josephus, Ant. 20.247–249 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.6.9 (Dindorf 4:23; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-9).
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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.
1.6.10Dindorf 4:23–24
ὁ δʼ αὐτὸς δηλοῖ ὡς ἄρα καὶ τὴν ἱερὰν στολὴν τοῦ ἀρχιερέως πρῶτος Ἡρώδης ἀποκλεί- σὰς ὑπὸ ἰδίαν σφραγῖδα πεποίηται, μηκέτʼ αὐτὴν τοῖς ἀρχιερεῦσιν ἔχειν ὑφʼ ἑαυτοὺς ἐπιτρέψας· ταὐτὸ δὲ καὶ τὸν μετʼ αὐτὸν Ἀρχέλαον καὶ μετὰ τοῦτον Ῥωμαίους διαπράξασθαι.
ho dʼ autos dēloi hōs ara kai tēn hieran stolēn tou archiereōs prōtos Hērōdēs apoklei- sas hypo idian sphragida pepoiētai, mēketʼ autēn tois archiereusin echein hyphʼ heautous epitrepsas; tauto de kai ton metʼ auton Archelaon kai meta touton Rhōmaious diapraxasthai.
The same writer shows that Herod was the first to lock up the high priest's sacred vestment under his own seal, no longer allowing the high priests to keep it in their own charge; and that Archelaus after him, and after him the Romans, did the same.
Notes and citation
Summary: Herod first put the high priest's vestments under his own seal, and his successors did the same.
- The source is Josephus, Ant. 18.92–93.
Extrabiblical texts: Josephus, Ant. 18.92–93 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.6.10 (Dindorf 4:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-10).
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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.
1.6.11Dindorf 4:24
καὶ ταῦτα δʼ ἡμῖν εἰρήσθω εἰς ἑτέραν ἀπόδειξιν προφητείας κατὰ τὴν ἐπιφάνειαν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ πεπερασμένης. σαφέστατα γοῦν ἐν τῷ Δανιὴλ ἑβδομάδων τινῶν ἀριθμὸν ὀνομαστὶ ἴως Χριστοῦ ἡγουμένου περιλαβὼν ὁ λόγος, περὶ ὧν ἐν ἑτέροις διειλήφαμεν, μετὰ τὸ τούτων συμπέρασμα ἐξολοθρευθήσεσθαι τὸ παρὰ Ἰουδαίοις χρῖσμα προφητεύει. καὶ τοῦτο δὲ σαφῶς κατὰ τὸν καιρὸν τῆς τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ γενέσεως ἀποδείκνυται συμπεπληρωμένον. ταῦτα δʼ ἡμῖν ἀναγκαίως εἰς παράστασιν τῆς τῶν χρόνων ἀληθείας προτετηρήσθω.
kai tauta dʼ hēmin eirēsthō eis heteran apodeixin prophēteias kata tēn epiphaneian tou sōtēros hēmōn Iēsou Christou peperasmenēs. saphestata goun en tǭ Daniēl hebdomadōn tinōn arithmon onomasti iōs Christou hēgoumenou perilabōn ho logos, peri hōn en heterois dieilēphamen, meta to toutōn symperasma exolothreuthēsesthai to para Ioudaiois chrisma prophēteuei. kai touto de saphōs kata ton kairon tēs tou sōtēros hēmōn Iēsou Christou geneseōs apodeiknytai sympeplērōmenon. tauta dʼ hēmin anankaiōs eis parastasin tēs tōn chronōn alētheias protetērēsthō.
Let these things be said by us as further proof of a prophecy fulfilled at the appearance of our Saviour Jesus Christ. For very clearly in Daniel the word, having comprised by name a number of certain weeks until Christ the leader (about which we have treated elsewhere), prophesies that after their completion the anointing among the Jews would be destroyed. And this is clearly shown to have been fulfilled at the time of the birth of our Saviour Jesus Christ. These things had necessarily to be noted by us beforehand to establish the truth of the chronology.
Dan 9:25–26 (allusion, high confidence)
Notes and citation
Summary: Daniel's seventy weeks foretold the end of the Jewish anointing, fulfilled at Christ's coming.
- Allusion to Dan 9:24–27 (Theodotion). “Elsewhere” refers to Eusebius's Demonstration of the Gospel 8.2.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.6.11 (Dindorf 4:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-6-11).
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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.
Church 1, chapter 7
1.7.1Dindorf 4:24
Ἐπειδὴ δὲ τὴν περὶ τοῦ Χριστοῦ γενεαλογίαν διαφόρως ἡμῖν ὅ τε Ματθαῖος καὶ ὁ Λουκᾶς εὐαγγελιζόμενοι παραδεδώκασι, διαφωνεῖν τε νομίζονται τοῖς πολλοῖς, τῶν τε πιστῶν ἕκαστος ἀγνοίᾳ τἀληθοῦς εὑρησιλογεῖν εἰς τοὺς τόπος πεφιλοτίμηται, φέρε καὶ τὴν περὶ τούτων κατελθοῦσαν εἰς ἡμᾶς ἱστορίαν παραθώμεθα, ἣν διʼ ἐπιστολῆς Ἀριστείδῃ γράφων περὶ συμφωνίας τῆς ἐν τοῖς εὐαγγελίοις γενεαλογίας ὁ μικρῷ πρόσθεν ἡμῖν δηλωθεὶς Ἀφρικανὸς ἐμνημόνευσε,
Epeidē de tēn peri tou Christou genealogian diaphorōs hēmin ho te Matthaios kai ho Loukas euangelizomenoi paradedōkasi, diaphōnein te nomizontai tois pollois, tōn te pistōn hekastos agnoią talēthous heurēsilogein eis tous topos pephilotimētai, phere kai tēn peri toutōn katelthousan eis hēmas historian parathōmetha, hēn diʼ epistolēs Aristeidę̄ graphōn peri symphōnias tēs en tois euangeliois genealogias ho mikrǭ prosthen hēmin dēlōtheis Aphrikanos emnēmoneuse,
Since Matthew and Luke in their Gospels have handed down to us the genealogy of Christ differently, and they are thought by most people to disagree, and each of the faithful, in ignorance of the truth, has been eager to devise explanations of the passages, come, let us also set out the account of these matters that has come down to us, which Africanus, whom we mentioned a little earlier, recorded in a letter to Aristides on the harmony of the genealogy in the Gospels.
Matt 1:1–17 (allusion, high confidence) · Luke 3:23–38 (allusion, high confidence)
Notes and citation
Summary: To resolve the apparent conflict between Matthew's and Luke's genealogies, Eusebius cites Africanus's Letter to Aristides.
- The Letter to Aristides of Julius Africanus survives chiefly through this excerpt.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 1.7.1 (Dindorf 4:24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-1).
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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.
1.7.2Dindorf 4:24–25
τὰς μὲν τῶν λοιπῶν δόξας ὡσὰν βιαίους καὶ διεψευσμένας ἀπελέγξας, ἣν δʼ αὐτὸς παρείληφεν ἱστορίαν, τούτοις αὐτοῖς ἐκτιθέμενος τοῖς ῥήμασιν “ἐπειδὴ γὰρ τὰ ὀνόματα “τῶν γενῶν ἐν Ἰσραὴλ ἠριθμεῖτο ἢ φύσει ἢ νόμῳ, “φύσει μὲν, γνησίου σπέρματος διαδοχῇ, νόμῳ δὲ, “ἑτέρου παιδοποιουμένου εἰς ὄνομα τελευτήσαντος “ἀδελφοῦ ἀτέκου· (ὅτι γὰρ οὐδέπω δέδοτο ἐλπὶς “ἀναστάσεως σαφὴς, τὴν μέλλουσαν ἐπαγγελίαν ἀνα- “στάσει ἐμιμοῦντο θνητῇ, ἵνα ἀνέκλειπτον τὸ ὄνομα “μείνῃ τοῦ μετηλλαχότος)·
tas men tōn loipōn doxas hōsan biaious kai diepseusmenas apelenxas, hēn dʼ autos pareilēphen historian, toutois autois ektithemenos tois rhēmasin “epeidē gar ta onomata “tōn genōn en Israēl ērithmeito ē physei ē nomǭ, “physei men, gnēsiou spermatos diadochę̄, nomǭ de, “heterou paidopoioumenou eis onoma teleutēsantos “adelphou atekou; (hoti gar oudepō dedoto elpis “anastaseōs saphēs, tēn mellousan epangelian ana- “stasei emimounto thnētę̄, hina anekleipton to onoma “meinę̄ tou metēllachotos);
He refuted the opinions of the others as forced and false, and set out the account he himself had received in these very words: “For the names of the families in Israel were reckoned either by nature or by law: by nature, through the succession of legitimate offspring; by law, when another raised up children in the name of a brother who had died childless. For since no clear hope of resurrection had yet been given, they imitated the promise to come by a mortal resurrection, so that the name of the one who had departed might remain unfailing.
Deut 25:5–6 (allusion, high confidence)
Notes and citation
Summary: Africanus (quoted) explains that Jewish lineages were reckoned either by nature or by law, as in levirate marriage.
- Quotation from Julius Africanus, Letter to Aristides. The law referred to is levirate marriage, Deut 25:5–6.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Topics: Marriage
Cite (SBL): Eusebius, Hist. eccl. 1.7.2 (Dindorf 4:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-2).
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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.
1.7.3Dindorf 4:25
ἐπεὶ οὖν οἱ τῇ γενεα- “λογίᾳ ταύτῃ ἐμφερόμενοι οἱ μὲν διεδέξαντο παῖς πα- “τέρα γνησίως, οἱ δὲ ἑτέροις μὲν ἐγεννήθησαν, ἑτέ- “ροις δὲ προσετέθησαν κλήσει, ἀμφοτέρων γέγονεν ἡ “μνήμη, καὶ τῶν γεγεννηκότων καὶ τῶν ὡς γεγεν- “νηκότων.
epei oun hoi tę̄ genea- “logią tautę̄ empheromenoi hoi men diedexanto pais pa- “tera gnēsiōs, hoi de heterois men egennēthēsan, hete- “rois de prosetethēsan klēsei, amphoterōn gegonen hē “mnēmē, kai tōn gegennēkotōn kai tōn hōs gegen- “nēkotōn.
Since, then, of those included in this genealogy some succeeded their fathers legitimately as sons, while others were begotten by some but assigned by name to others, mention has been made of both, both of those who begot and of those who were reckoned as having begotten.
Notes and citation
Summary: Africanus (quoted): the genealogies mention both natural and legal fathers.
- Quotation from Julius Africanus, Letter to Aristides.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.7.3 (Dindorf 4:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-3).
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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.
1.7.4Dindorf 4:25
οὕτως οὐδέτερον τῶν εὐαγγελίων ψεύδε- “ται, καὶ φύσιν ἀριθμοῦν καὶ νόμον· ἐπεπλάκη γὰρ “ἀλλήλοις τὰ γένη, τό τε ἀπὸ τοῦ Σολομῶνος καὶ τὸ “ἀπὸ τοῦ Νάθαν, ἀναστάσεσιν ἀτέκνων καὶ δευτερο- “γαμίαις καὶ ἀναστάσει σπερμάτων, ὡς δικαίως τοὺς “αὐτοὺς ἄλλοτε ἄλλων νομίζεσθαι, τῶν μὲν δοκούν- “των πατέρων, τῶν δὲ ὑπαρχόντων· ὡς ἀμφοτέρας “τὰς διηγήσεις κυρίως ἀληθεῖς οὔσας ἐπὶ τὸν Ἰωσὴφ “πολυπλόκως μὲν, ἀλλʼ ἀκριβῶς κατελθεῖν.
houtōs oudeteron tōn euangeliōn pseude- “tai, kai physin arithmoun kai nomon; epeplakē gar “allēlois ta genē, to te apo tou Solomōnos kai to “apo tou Nathan, anastasesin ateknōn kai deutero- “gamiais kai anastasei spermatōn, hōs dikaiōs tous “autous allote allōn nomizesthai, tōn men dokoun- “tōn paterōn, tōn de hyparchontōn; hōs amphoteras “tas diēgēseis kyriōs alētheis ousas epi ton Iōsēph “polyplokōs men, allʼ akribōs katelthein.
So neither of the Gospels is false, for they reckon both nature and law. For the families descended from Solomon and from Nathan were intertwined with one another by raisings-up of offspring for the childless, by second marriages, and by raising up of seed, so that the same persons are rightly reckoned as belonging now to one, now to another, some to their reputed fathers and some to their actual fathers. Thus both accounts are strictly true, and come down to Joseph in a complicated but accurate way.
Notes and citation
Summary: Africanus (quoted): both Gospels are true, because the lines of Solomon and Nathan were intertwined by levirate and second marriages.
- Quotation from Julius Africanus, Letter to Aristides.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Topics: Marriage, Divorce and remarriage
Cite (SBL): Eusebius, Hist. eccl. 1.7.4 (Dindorf 4:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-4).
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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.
1.7.5Dindorf 4:25
ἵνα “δὲ σαφὲς ᾖ τὸ λεγόμενον, τὴν ἐπαλλαγὴν τῶν γενῶν “διηγήσομαι. ἀπὸ τοῦ Δαβὶδ διὰ Σολομῶνος τὰς γε- “νεὰς καταριθμουμένοις τρίτος ἀπὸ τέλους εὑρίσκεται “Ματθὰν, ὃς ἐγέννησε τὸν Ἰακὼβ τοῦ Ἰωσὴφ τὸν “πατέρα· ἀπὸ δὲ Νάθαν τοῦ Δαβὶδ κατὰ Λουκᾶν “ὁμοίως τρίτος ἀπὸ τέλους Μελχὶ, οὗ υἱὸς ὁ Ἡλὶ ὁ “τοῦ Ἰωσὴφ πατήρ· Ἰωσὴφ γὰρ υἱὸς Ἡλὶ τοῦ Μελχί. “
hina “de saphes ę̄ to legomenon, tēn epallagēn tōn genōn “diēgēsomai. apo tou Dabid dia Solomōnos tas ge- “neas katarithmoumenois tritos apo telous heurisketai “Matthan, hos egennēse ton Iakōb tou Iōsēph ton “patera; apo de Nathan tou Dabid kata Loukan “homoiōs tritos apo telous Melchi, hou huios ho Hēli ho “tou Iōsēph patēr; Iōsēph gar huios Hēli tou Melchi. “
To make what is said clear, I will explain the interchange of the families. Counting the generations from David through Solomon, the third from the end is found to be Matthan, who begot Jacob the father of Joseph. And from Nathan the son of David, according to Luke, the third from the end is likewise Melchi, whose son was Heli the father of Joseph; for Joseph was the son of Heli the son of Melchi.
Matt 1:15–16 (allusion, high confidence) · Luke 3:23–24 (allusion, high confidence)
Notes and citation
Summary: Africanus (quoted): Matthew traces Joseph through Matthan and Jacob, Luke through Melchi and Heli.
- Quotation from Julius Africanus, Letter to Aristides. Africanus's text of Luke lacks Matthat and Levi between Heli and Melchi (Luke 3:23–24).
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.7.5 (Dindorf 4:25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-5).
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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.
1.7.6Dindorf 4:25–26
σκοποῦ τοίνυν ἡμῖν κειμένου τοῦ Ἰωσὴφ ἀποδει- “κτέον πῶς ἑκάτερος αὐτοῦ πατὴρ ἱστορεῖται, ὅ τε “Ἰακὼβ ὁ ἀπὸ Σολομῶνος καὶ Ἡλὶ ὁ ἀπὸ τοῦ Νάθαν “ἑκάτερος κατάγοντες τὸ γένος, ὅπως τε πρότερον “οὗτιο δὴ ὅ τε Ἰακὼβ καὶ ὁ Ἡλὶ δύο ἀδελφοὶ, καὶ πρό “γε, πῶς οἱ τούτων πατέρες Ματθὰν καὶ Μελχὶ δια- “φόρων ὄντες γενῶν τοῦ Ἰωσὴφ ἀναφαίνονται πάπ- “ποι.
skopou toinyn hēmin keimenou tou Iōsēph apodei- “kteon pōs hekateros autou patēr historeitai, ho te “Iakōb ho apo Solomōnos kai Hēli ho apo tou Nathan “hekateros katagontes to genos, hopōs te proteron “houtio dē ho te Iakōb kai ho Hēli dyo adelphoi, kai pro “ge, pōs hoi toutōn pateres Matthan kai Melchi dia- “phorōn ontes genōn tou Iōsēph anaphainontai pap- “poi.
Our aim then being Joseph, we must show how each is recorded as his father, both Jacob, who traces his descent from Solomon, and Heli, from Nathan; and how first these two, Jacob and Heli, were brothers; and before that, how their fathers, Matthan and Melchi, being of different families, appear as grandfathers of Joseph.
Notes and citation
Summary: Africanus (quoted) sets out to show how Jacob and Heli could both be Joseph's father.
- Quotation from Julius Africanus, Letter to Aristides.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.7.6 (Dindorf 4:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-6).
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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.
1.7.7Dindorf 4:26
καὶ δὴ οὖν ὅ τε Ματθὰν καὶ ὁ Μελχὶ ἐν μέρει “τὴν αὐτὴν ἀγαγόμενοι γυναῖκα ὁμομητρίους ἀδελ- “φοὺς ἐπαιδοποιήσαντο, τοῦ νόμον μὴ κωλύοντος “χηρεύουσαν ἤτοι ἀπολελυμένην ἢ καὶ τελευτήσαντος “τοῦ ἀνδρὸς ἄλλῳ γαμεῖσθαι.
kai dē oun ho te Matthan kai ho Melchi en merei “tēn autēn agagomenoi gynaika homomētrious adel- “phous epaidopoiēsanto, tou nomon mē kōlyontos “chēreuousan ētoi apolelymenēn ē kai teleutēsantos “tou andros allǭ gameisthai.
Matthan and Melchi, then, having married the same woman in turn, begot sons who were brothers by the same mother, since the law did not prevent a woman who was widowed, whether divorced or after her husband's death, from marrying another.
Deut 24:2 (allusion, medium confidence)
Notes and citation
Summary: Africanus (quoted): Matthan and Melchi married the same woman in turn, since the law allowed a widowed or divorced woman to remarry.
- Quotation from Julius Africanus, Letter to Aristides. Africanus assumes that the law of Moses allowed a divorced woman to marry again (compare Deut 24:1–2); the Greek χηρεύουσαν ἤτοι ἀπολελυμένην ἢ καὶ τελευτήσαντος τοῦ ἀνδρὸς may be read either as “a widow, that is, one divorced or whose husband had died” or as a list of cases.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Topics: Remarriage, Divorce, Marriage, Divorce and remarriage
Cite (SBL): Eusebius, Hist. eccl. 1.7.7 (Dindorf 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-7).
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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.
1.7.8Dindorf 4:26
ἐκ δὲ τῆς Ἐσθᾶ “(τοῦτο γὰρ καλεῖσθαι τὴν γυναῖκα παραδέδοται) “πρῶτος Ματθὰν ὁ ἀπὸ τοῦ Σολομῶνος τὸ γένος κατά- “γων τὸν Ἰακὼβ γεννᾷ· καὶ τελευτήσαντος τοῦ Ματ- “θὰν Μελχὶ ὁ ἐπὶ τὸν Νάθαν κατὰ γένος ἀναφερό- “μενος χηρεύουσαν ἐκ μὲν τῆς αὐτῆς φυλῆς, ἐξ ἄλλου “δὲ γένους ὢν, ὡς προεῖπον, ἀγαγόμενος αὐτὴν ἔσχεν “υἱὸν τὸν Ἡλί.
ek de tēs Estha “(touto gar kaleisthai tēn gynaika paradedotai) “prōtos Matthan ho apo tou Solomōnos to genos kata- “gōn ton Iakōb genną; kai teleutēsantos tou Mat- “than Melchi ho epi ton Nathan kata genos anaphero- “menos chēreuousan ek men tēs autēs phylēs, ex allou “de genous ōn, hōs proeipon, agagomenos autēn eschen “huion ton Hēli.
By Estha (for this is the name of the woman according to tradition), Matthan, who traced his descent from Solomon, first begot Jacob; and when Matthan died, Melchi, who traced his descent back to Nathan, being of the same tribe but of another family, as I said before, married her as a widow and had a son, Heli.
Notes and citation
Summary: Africanus (quoted): Estha bore Jacob to Matthan and, after his death, Heli to Melchi.
- Quotation from Julius Africanus, Letter to Aristides.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Topics: Remarriage, Divorce and remarriage
Cite (SBL): Eusebius, Hist. eccl. 1.7.8 (Dindorf 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-8).
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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.
1.7.9Dindorf 4:26
οὕτω δὴ διαφόρων δύο γενῶν εὑρή- “σομεν τόν τε Ἰακὼβ καὶ τὸν Ἠλὶ ὁμομητρίους ἀδελ- “φοὺς, ὧν ὁ ἓτερος Ἰακὼβ, ἀτέκνου τοῦ ἀδελφοῦ τελευτήσαντος Ἡλὶ, τὴν γυναῖκα παραλαβὼν ἐγέν- “νησεν ἐξ αὐτῆς τρίτον τὸν Ἰωσὴφ, κατὰ φύσιν μὲν “ἑαυτῷ καὶ κατὰ λόγον· διὸ καὶ γέγραπται ῾Ἰακὼβ “δὲ ἐγέννησε τὸν Ἰωσήφ, ’ κατὰ νόμον δὲ τοῦ Ἡλὶ “υἱὸς ἦν· ἐκείνῳ γὰρ ὁ Ἰακὼβ ἀδελφὸς ὢν ἀνέστησʼ “σπέρμα.
houtō dē diaphorōn dyo genōn heurē- “somen ton te Iakōb kai ton Ēli homomētrious adel- “phous, hōn ho heteros Iakōb, ateknou tou adelphou teleutēsantos Hēli, tēn gynaika paralabōn egen- “nēsen ex autēs triton ton Iōsēph, kata physin men “heautǭ kai kata logon; dio kai gegraptai ῾Iakōb “de egennēse ton Iōsēph, ’ kata nomon de tou Hēli “huios ēn; ekeinǭ gar ho Iakōb adelphos ōn anestēsʼ “sperma.
Thus we shall find Jacob and Heli to be brothers by the same mother, though of two different families. Of these, Jacob, when his brother Heli died childless, took his wife and begot by her a third, Joseph: by nature his own son, and by reckoning; hence it is written, “And Jacob begot Joseph.” But by law he was the son of Heli; for Jacob, being his brother, raised up seed to him.
Matt 1:16 (quotation, high confidence) · Deut 25:5–6 (allusion, high confidence)
Notes and citation
Summary: Africanus (quoted): Jacob married his dead half-brother Heli's widow; Joseph was Jacob's son by nature and Heli's by law.
- Quotation from Julius Africanus, Letter to Aristides, citing Matt 1:16; the practice is levirate marriage (Deut 25:5–6).
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Topics: Marriage
Cite (SBL): Eusebius, Hist. eccl. 1.7.9 (Dindorf 4:26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-9).
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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.
1.7.10Dindorf 4:26–27
διόπερ οὐκ ἀκυρωθήσεται καὶ ἡ κατʼ “αὐτὸν γενεαλογία, ἣν Ματθαῖος μὲν ὁ εὐαγγελιστης “ἐξαριθμούμενος ῾Ἰακὼβ δὲʼ φησίν ῾ ἐγέννησε τὸν “Ἰωσήφ·’ ὁ δὲ Λουκᾶς ἀνάπαλιν ῾ὃς ἦν υἱὸς, ὡς “ἐνομίζετο (καὶ γὰρ τοῦτο προστίθησι) τοῦ Ἰωσὴφ “τοῦ Ἡλὶ τοῦ Μελχί·᾿ τὴν γὰρ κατὰ νόμον γένεσιν “ἐπισημότερον οὐκ ἦν ἐξειπεῖν. καὶ τὸ “ἐγέννησεν” “ἐπὶ τῆς τοιᾶσδε παιδοποιίας ἄχρι τέλους ἐσιώπησε, “τὴν ἀναφορὰν ποιησάμενος ἕως τοῦ Ἀδὰμ τοῦ θεοῦ “κατʼ ἀνάλυσιν.
dioper ouk akyrōthēsetai kai hē katʼ “auton genealogia, hēn Matthaios men ho euangelistēs “exarithmoumenos ῾Iakōb deʼ phēsin ῾ egennēse ton “Iōsēph;’ ho de Loukas anapalin ῾hos ēn huios, hōs “enomizeto (kai gar touto prostithēsi) tou Iōsēph “tou Hēli tou Melchi;᾿ tēn gar kata nomon genesin “episēmoteron ouk ēn exeipein. kai to “egennēsen” “epi tēs toiasde paidopoiias achri telous esiōpēse, “tēn anaphoran poiēsamenos heōs tou Adam tou theou “katʼ analysin.
Therefore the genealogy through him will not be made void either, which Matthew the evangelist sets out, saying, “And Jacob begot Joseph”; while Luke, on the other hand, says, “who was the son, as was supposed (for he adds this), of Joseph, the son of Heli, the son of Melchi.” For it was not possible to express legal descent more distinctly; and he refrained throughout from using “begot” for such offspring, carrying the reference back to “Adam, the son of God,” by way of tracing back.
Matt 1:16 (quotation, high confidence) · Luke 3:23–24 (quotation, high confidence) · Luke 3:38 (allusion, high confidence)
Notes and citation
Summary: Africanus (quoted): Matthew gives natural descent (“begot”), Luke legal descent (“son, as was supposed”).
- Quotation from Julius Africanus, Letter to Aristides, citing Matt 1:16 and Luke 3:23–24, 38.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.7.10 (Dindorf 4:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-10).
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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.
1.7.11Dindorf 4:27
οὐδὲ μὴν ἀναπόδεικτον ἢ ἐσχε- “διασμένον ἐστὶ τοῦτο· τοῦ γοῦν σωτῆρος οἱ κατὰ “σάρκα συγγενεῖς, εἴτʼ οὖν φανητιῶντες εἴθʼ ἁπλῶς “ἐκδιδάσκοντες, πάντως δὲ ἀληθεύοντες, παρέδοσαν “καὶ ταῦτα, ὡς Ἰδουμαῖοι λῃσταὶ Ἀσκάλωνι πόλει τῆς “Παλαιστίνης ἐπελθόντες ἐξ εἰδωλείου Ἀπόλλωνος, ὃ “πρὸς τοῖς τείχεσιν ἵδρυτο, Ἀντίπατρον Ἡρώδου τινὸς “ἱεροδούλου παῖδα πρὸς τοῖς ἄλλοις σύλοις αἰχμάλω- “τον ἀπῆγον, τῷ δὲ λύτρα ὑπὲρ τοῦ υἱοῦ καταθέσθαι “μὴ δύνασθαι τὸν ἱερέα ὁ Ἀντίπατρος τοῖς τῶν Ἰδου- “μαίων ἔθεσιν ἐντραφεὶς ὕστερον Ὑρκανῷ φιλοῦται “τῷ τῆς Ἰουδαίας ἀρχιερεῖ.
oude mēn anapodeikton ē esche- “diasmenon esti touto; tou goun sōtēros hoi kata “sarka syngeneis, eitʼ oun phanētiōntes eithʼ haplōs “ekdidaskontes, pantōs de alētheuontes, paredosan “kai tauta, hōs Idoumaioi lę̄stai Askalōni polei tēs “Palaistinēs epelthontes ex eidōleiou Apollōnos, ho “pros tois teichesin hidryto, Antipatron Hērōdou tinos “hierodoulou paida pros tois allois sylois aichmalō- “ton apēgon, tǭ de lytra hyper tou huiou katathesthai “mē dynasthai ton hierea ho Antipatros tois tōn Idou- “maiōn ethesin entrapheis hysteron Hyrkanǭ philoutai “tǭ tēs Ioudaias archierei.
Nor is this unproven or improvised. For the Saviour's relatives according to the flesh, whether to show off or simply to inform, but in any case speaking the truth, have handed down this too: that Idumaean brigands, attacking Ascalon, a city of Palestine, carried off from the temple of Apollo, which stood by the walls, among other spoils, Antipater, the son of a certain Herod, a temple slave; and since the priest could not pay a ransom for his son, Antipater, brought up in the customs of the Idumaeans, later became a friend of Hyrcanus the high priest of Judea.
Notes and citation
Summary: Africanus (quoted): the Saviour's relatives report that Antipater, Herod's father, was carried off from Ascalon by Idumaean brigands.
- Quotation from Julius Africanus, Letter to Aristides.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.7.11 (Dindorf 4:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-11).
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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.
1.7.12Dindorf 4:27
πρεσβεύσας δὲ πρὸς “Πομπήιον ὑπὲρ τοῦ Ὑρκανοῦ, καὶ τὴν βασιλείαν “ἐλευθερώσας αὐτῷ ὑπὸ Ἀριστοβούλου τοῦ ἀδελφοῦ “περικοπτομένην, αὐτὸς ηὐτύχησεν ἐπιμελητὴς τῆς “Παλαιστίνης χρηματίσας· διαδέχεται δὲ τὸν Ἀντί- “πατρον φθόνῳ τῆς πολλῆς εὐτυχίας δολοφονηθέντα “υἱὸς Ἡρώδης, ὃς ὕστερον ὑπʼ Ἀντωνίου καὶ τοῦ “Αὐγούστου συγκλήτου δόγματι τῶν Ἰουδαίων ἐκρίθη “βασιλεύειν· οὗ παῖδες Ἡρώδης οἵ τʼ ἄλλοι τετράρ- “χαι. ταῦτα μὲν δὴ κοινὰ καὶ ταῖς Ἑλλήνων ἱστο- “ρίαις.
presbeusas de pros “Pompēion hyper tou Hyrkanou, kai tēn basileian “eleutherōsas autǭ hypo Aristoboulou tou adelphou “perikoptomenēn, autos ēutychēsen epimelētēs tēs “Palaistinēs chrēmatisas; diadechetai de ton Anti- “patron phthonǭ tēs pollēs eutychias dolophonēthenta “huios Hērōdēs, hos hysteron hypʼ Antōniou kai tou “Augoustou synklētou dogmati tōn Ioudaiōn ekrithē “basileuein; hou paides Hērōdēs hoi tʼ alloi tetrar- “chai. tauta men dē koina kai tais Hellēnōn histo- “riais.
Sent as envoy to Pompey on behalf of Hyrcanus, and having freed for him the kingdom that was being cut away by Aristobulus his brother, he had the good fortune to be named overseer of Palestine. Antipater, treacherously murdered out of envy for his great good fortune, was succeeded by his son Herod, who afterwards, under Antony and Augustus, was appointed by decree of the senate to reign over the Jews; his sons were Herod and the other tetrarchs. These things agree with the Greek histories as well.
Notes and citation
Summary: Africanus (quoted): Antipater rose to govern Palestine; his son Herod was made king of the Jews by the Roman senate.
- Quotation from Julius Africanus, Letter to Aristides.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.7.12 (Dindorf 4:27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-12).
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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.
1.7.13Dindorf 4:27–28
ἀναγράπτων δὲ εἰς τότε ἐν τοῖς ἀρχείοις “ὄντων τῶν Ἑβραϊκῶν γενῶν, καὶ τῶν ἀρχιπροση- “λύτων ἀναφερομένων ἕως Ἀχιὼρ τοῦ Ἀμμανίτου καὶ “῾Ροὺθ τῆς Μωαβίτιδος, τῶν τε ἀπʼ Αἰγύπτου συνεκ- “πεσόντων ἐπιμίκτων, ὁ Ἡρώδης οὐδέν τι συμβαλ- “λομένου τοῦ τῶν Ἰσραηλιτῶν γένους αὐτῷ, καὶ τῷ “συνειδότι τῆς δυσγενείας κρουόμενος, ἐνέπρησεν αὐ- “τῶν τὰς ἀναγραφὰς τῶν γενῶν, οἰόμενος εὐγενὴς “ἀναφανεῖσθαι τῷ μηδὲ ἄλλον ἔχειν ἐκ δημοσίου συγ- “ γραφῆς τὸ γένος ἀνάγειν ἐπὶ τοὺς πατριάρχας ἢ “ προσηλύτους, τούς τε καλουμένους γειώρας τοὺς “ ἐπιμίκτους.
anagraptōn de eis tote en tois archeiois “ontōn tōn Hebraïkōn genōn, kai tōn archiprosē- “lytōn anapheromenōn heōs Achiōr tou Ammanitou kai “῾Routh tēs Mōabitidos, tōn te apʼ Aigyptou synek- “pesontōn epimiktōn, ho Hērōdēs ouden ti symbal- “lomenou tou tōn Israēlitōn genous autǭ, kai tǭ “syneidoti tēs dysgeneias krouomenos, eneprēsen au- “tōn tas anagraphas tōn genōn, oiomenos eugenēs “anaphaneisthai tǭ mēde allon echein ek dēmosiou syg- “ graphēs to genos anagein epi tous patriarchas ē “ prosēlytous, tous te kaloumenous geiōras tous “ epimiktous.
Since the Hebrew families were registered up to that time in the archives, including those tracing back to proselytes of old, as far as Achior the Ammonite and Ruth the Moabitess, and the mixed peoples who came out of Egypt with them, Herod, since the lineage of the Israelites contributed nothing to him, and stung by the consciousness of his low birth, burned their genealogical records, thinking he would appear nobly born if no one else could trace his lineage from a public record back to the patriarchs or the proselytes, and the mixed people called geioras.
Ruth 1:4 (allusion, medium confidence) · Exod 12:38 (allusion, medium confidence)
Notes and citation
Summary: Africanus (quoted): Herod, ashamed of his birth, burned the Jewish genealogical records.
- Quotation from Julius Africanus, Letter to Aristides. Achior the Ammonite is from Judith 14:10; γειῶραι transliterates an Aramaic word for resident aliens (proselytes). Ruth: Ruth 1:4.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation); Jdt 14:10 (Judith [in RC, EO, ETH canons]; allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.7.13 (Dindorf 4:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-13).
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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.
1.7.14Dindorf 4:28
ὀλίγοι δὴ τῶν ἐπιμελῶν ἰδιωτικὰς “ ἑαυτοῖς ἀπογραφὰς, ἢ μνημονεύσαντες τῶν ὀνομάτων, “ἢ ἄλλως ἔχοντες ἐξ ἀντʼ ἀντιγράφων, ἐναβρύνονται, σωζομένης τῇ μνήμῃ τῆς εὐγενείας· ὣν ἐτύγχανον οἶ “ προειρημένοι δεσπόσυνοι καλούμενοι, διὰ τὴν πρὸς “ τὸ σωτήριον γένος συνάφειαν, ἀπό τε Ναζάρων καὶ Κωχαβὰ κωμῶν Ἰουδαϊκῶν τῇ λοιπῇ γῇ “σαντες, καὶ τὴν προκειμένην γενεαλογίαν ** ἐκ τε τῆς “ βίβλου τῶν ἡμερῶν εἰς ὅσον ἐξικνοῦντο εξηγησά- “ μένοι.
oligoi dē tōn epimelōn idiōtikas “ heautois apographas, ē mnēmoneusantes tōn onomatōn, “ē allōs echontes ex antʼ antigraphōn, enabrynontai, sōzomenēs tę̄ mnēmę̄ tēs eugeneias; hōn etynchanon oi “ proeirēmenoi desposynoi kaloumenoi, dia tēn pros “ to sōtērion genos synapheian, apo te Nazarōn kai Kōchaba kōmōn Ioudaïkōn tę̄ loipę̄ gę̄ “santes, kai tēn prokeimenēn genealogian ** ek te tēs “ biblou tōn hēmerōn eis hoson exiknounto exēgēsa- “ menoi.
A few careful people, having private records of their own, either by remembering the names or by having them in some other way from copies, pride themselves on preserving the memory of their noble birth. Among these happened to be those already mentioned, called desposyni because of their connection with the Saviour's family, who from Nazareth and Cochaba, villages of Judea, [spread] over the rest of the land and explained the aforesaid genealogy from the book of days as far as they could.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Africanus (quoted): a few families, including the Lord's relatives (the desposyni) from Nazareth and Cochaba, kept private genealogies.
- Quotation from Julius Africanus, Letter to Aristides. Desposyni (δεσπόσυνοι) means “those belonging to the Master.” The digital text is damaged (a word ending -σαντες is lost, marked **); “spread” is supplied from the sense. “Book of days” may mean the Chronicles or family registers.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.7.14 (Dindorf 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-14).
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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.
1.7.15Dindorf 4:28
εἴτʼ οὖν οὕτως εἴτʼ ἄλλως ἔχει, σαφε- “ στἐραν ἐξήγησιν οὐκ ἂν ἔχοι τις ἄλλος ἐξευρεῖν, ὡς “ ἔγωγε νομίζω πᾶς τε ὃς εὐγνώμων τυγχάνει. καὶ “ αὕτη μελέτω, εἰ καὶ μὴ ἐμμάρτυρός ἐστι, τῷ “ μὴ κρείττονα ἢ ἀληθεστέραν ἔχειν εἰπεῖν. τό γέ τοι εὐαγγέλιον πάντως ἀληθεύει.’’
eitʼ oun houtōs eitʼ allōs echei, saphe- “ steran exēgēsin ouk an echoi tis allos exeurein, hōs “ egōge nomizō pas te hos eugnōmōn tynchanei. kai “ hautē meletō, ei kai mē emmartyros esti, tǭ “ mē kreittona ē alēthesteran echein eipein. to ge toi euangelion pantōs alētheuei.’’
Whether then it is so or otherwise, no one could find a clearer explanation, as I at least think, and so does every fair-minded person. Let this suffice us, even if it is not attested, since we have nothing better or truer to say. The Gospel at any rate speaks the truth in every respect.”
Notes and citation
Summary: Africanus (quoted) concludes that his explanation is the best available and that the Gospel is true.
- Quotation from Julius Africanus, Letter to Aristides.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.7.15 (Dindorf 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-15).
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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.
1.7.16Dindorf 4:28
καὶ ἐπὶ τέλει δὲ τῆς αὐτῆς ἐπιστολῆς προστίθησι ταῦτα· Ματθὰν ὁ ἀπὸ Σολομῶνος ἐγέννησε τὸν Ἰακώβ. “ Ματθὰν ἀποθανόντος Μελχὶ ὁ ἀπὸ Νάθαν ἐκ τῆς αὐτῆς γυ- “ναικὸς ἐγέννησε τὸν Ἠλὶ. ὁμομήτριοι ἄρα ἀδελφοὶ “Ἡλὶ καὶ Ἰακώβ. Ἠλὶ ἀτέκνου ἀποθανόντος ὁ Ἰακὼβ “ἀνέστησεν αὐτῷ σπέρμα, γεννήσας τὸν Ἰωσὴφ, κατὰ “ φύσιν μὲν ἑαυτῷ, κατὰ νόμον δὲ τῷ Ἡλί. οὕτως “ ἀμφοτέρων υἱὸς ἦν ὁ Ἰωσήφ.’’ τοσαῦτα ὁ ᾿Αφρικανός.
kai epi telei de tēs autēs epistolēs prostithēsi tauta; Matthan ho apo Solomōnos egennēse ton Iakōb. “ Matthan apothanontos Melchi ho apo Nathan ek tēs autēs gy- “naikos egennēse ton Ēli. homomētrioi ara adelphoi “Hēli kai Iakōb. Ēli ateknou apothanontos ho Iakōb “anestēsen autǭ sperma, gennēsas ton Iōsēph, kata “ physin men heautǭ, kata nomon de tǭ Hēli. houtōs “ amphoterōn huios ēn ho Iōsēph.’’ tosauta ho ᾿Aphrikanos.
And at the end of the same letter he adds this: “Matthan, descended from Solomon, begot Jacob. When Matthan died, Melchi, descended from Nathan, begot Heli by the same woman. So Heli and Jacob were brothers by the same mother. When Heli died childless, Jacob raised up seed for him, begetting Joseph, by nature his own son, but by law Heli's. Thus Joseph was the son of both.” So much from Africanus.
Notes and citation
Summary: Africanus (quoted) summarizes: Joseph was Jacob's son by nature and Heli's by law.
- Quotation from Julius Africanus, Letter to Aristides.
Extrabiblical texts: Julius Africanus, Letter to Aristides (Julius Africanus (fragments); quotation)
Topics: Marriage
Cite (SBL): Eusebius, Hist. eccl. 1.7.16 (Dindorf 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-16).
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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.
1.7.17Dindorf 4:28–29
καὶ δὴ τοῦ Ἰωσὴφ ὧδέ πως γενεαλογουμένου, δυνάμει καὶ ἡ Μαρία σὺν αὐτῷ πέφηνεν ἐκ τῆς αὐτῆς οὖσα φυλῆς, εἴ γε κατὰ τὸν Μωυσέως νόμον οὐκ ἐξῆν ἑτέραις ἐπιμίγνυσθαι φυλαῖς· ἑνὶ γὰρ τῶν ἐκ τοῦ αὐτοῦ δήμου καὶ πατριᾶς τῆς αὐτῆς ξευγνυσθαι πρὸς γάμον παρακελεύεται ὡς ἂν μὴ περιστρέφοιτο τοῦ γένους ὁ κλῆρος ἀπὸ φυλῆς ἐπὶ φυλήν. ὡδὶ μὲν οὖν καὶ ταῦτα ἐχέτω.
kai dē tou Iōsēph hōde pōs genealogoumenou, dynamei kai hē Maria syn autǭ pephēnen ek tēs autēs ousa phylēs, ei ge kata ton Mōyseōs nomon ouk exēn heterais epimignysthai phylais; heni gar tōn ek tou autou dēmou kai patrias tēs autēs xeugnysthai pros gamon parakeleuetai hōs an mē peristrephoito tou genous ho klēros apo phylēs epi phylēn. hōdi men oun kai tauta echetō.
And since Joseph's genealogy is traced in this way, Mary too is implicitly shown to be of the same tribe as he, since by the law of Moses it was not permitted to intermarry with other tribes; for it commands to be joined in marriage with one of the same district and the same family, so that the inheritance of the family might not pass from tribe to tribe. Let this, too, be as it is.
Num 36:6–9 (allusion, high confidence)
Notes and citation
Summary: Since the law required marriage within one's tribe, Mary too was of Joseph's tribe.
- Allusion to Num 36:6–9.
Topics: Marriage
Cite (SBL): Eusebius, Hist. eccl. 1.7.17 (Dindorf 4:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-7-17).
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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.
Church 1, chapter 8
1.8.1Dindorf 4:29
Ἀλλὰ γὰρ τοῦ Χριστοῦ γεννηθέντος ταῖς προφητείαις ἀκολούθως ἐν Βηθλεὲμ τῆς Ἰουδαίας κατὰ τοὺς δεδηλωμένους χρόνους, Ἡρώδης ἐπὶ τῇ τῶν ἐξ ἀνατολῆς μάγων ἀνερωτήσει, ὅπη εἴη διαπυνθανομένων ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων, ἑωρακέναι γὰρ αὐτοῦ τὸν ἀστέρα, καὶ τῆς τοσῆσδε πορείας τοῦτʼ αἴτιον αὐτοῖς γεγονέναι, οἷα θεῷ προσκυνῆσαι τῷ τεχθέντι διὰ σπουδῆς πεποιημένοις, οὐ σμικρῶς ἐπὶ τῷ πράγματι ἅτε κινδυνευούσης, ὥς γε δὴ ᾤετο, αὐτῷ τῆς ἀρχῆς διακινηθεὶς, πυθόμενος τῶν παρὰ τῷ ἔθνει νομοδιδασκάλων ποῦ τὸν Χριστὸν γεννηθήσεσθαι προσδοκῷεν, ὡς ἔγνω τὴν Μιχαίου προφητείαν ἐν Βηθλεὲμ προαναφωνοῦσαν, ἑνὶ προστάγματι τοὺς ὑπομαζίους ἔν τε τῇ Βηθλεὲμ καὶ πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω παῖδας κατὰ τὸν ἀπηκριβωμένον αὐτῷ χρόνον παρὰ τῶν μάγων ἀναιρεθῆναι προστάττει, πάντως που καὶ τὸν Ἰησοῦν, ὥς γε ἦν εἰκὸς, τῆς αὐτῆς τοῖς ὁμήλιξι συναπολαῦσαι συμφορᾶς οἰόμενος.
Alla gar tou Christou gennēthentos tais prophēteiais akolouthōs en Bēthleem tēs Ioudaias kata tous dedēlōmenous chronous, Hērōdēs epi tę̄ tōn ex anatolēs magōn anerōtēsei, hopē eiē diapynthanomenōn ho techtheis basileus tōn Ioudaiōn, heōrakenai gar autou ton astera, kai tēs tosēsde poreias toutʼ aition autois gegonenai, hoia theǭ proskynēsai tǭ techthenti dia spoudēs pepoiēmenois, ou smikrōs epi tǭ pragmati hate kindyneuousēs, hōs ge dē ǭeto, autǭ tēs archēs diakinētheis, pythomenos tōn para tǭ ethnei nomodidaskalōn pou ton Christon gennēthēsesthai prosdokǭen, hōs egnō tēn Michaiou prophēteian en Bēthleem proanaphōnousan, heni prostagmati tous hypomazious en te tę̄ Bēthleem kai pasi tois horiois autēs apo dietous kai katōterō paidas kata ton apēkribōmenon autǭ chronon para tōn magōn anairethēnai prostattei, pantōs pou kai ton Iēsoun, hōs ge ēn eikos, tēs autēs tois homēlixi synapolausai symphoras oiomenos.
But when Christ was born, in accordance with the prophecies, in Bethlehem of Judea at the times indicated, Herod was questioned by the magi from the east, who asked where the one born king of the Jews was, for they had seen his star, and this had been the cause of their long journey, since they were eager to worship the newborn child as God. Herod was not a little disturbed by the matter, thinking, as he supposed, that his rule was in danger. He inquired of the teachers of the law among the nation where they expected the Christ to be born, and when he learned that the prophecy of Micah foretold it in Bethlehem, he ordered by a single command that the nursing infants in Bethlehem and in all its districts, two years old and under, according to the time he had ascertained from the magi, be killed, thinking that Jesus, as was likely, would surely share the same fate as those of his age.
Matt 2:1–16 (allusion, high confidence) · Mic 5:2 (5:1 LXX) (allusion, high confidence)
Notes and citation
Summary: When the magi sought the newborn king, Herod ordered the infants of Bethlehem killed, hoping to kill Jesus.
- The narrative is Matt 2:1–16, citing Mic 5:2 (5:1 LXX).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 1.8.1 (Dindorf 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-1).
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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.
1.8.2Dindorf 4:29
φθάνει γε μὴν τὴν ἐπιβουλὴν εἰς Αἴγυπτον διακομισθεὶς ὁ παῖς, διʼ ἐπιφανείας ἀγγέλου τὸ μέλλον προμεμαθηκότων αὐτοῦ τῶν γονέων. ταῦτα μὲν οὖν καὶ ἡ ἱερὰ τοῦ εὐαγγελίου διδάσκει γραφή.
phthanei ge mēn tēn epiboulēn eis Aigypton diakomistheis ho pais, diʼ epiphaneias angelou to mellon promemathēkotōn autou tōn goneōn. tauta men oun kai hē hiera tou euangeliou didaskei graphē.
But the child, carried away to Egypt, escaped the plot, his parents having learned beforehand what was coming through the appearance of an angel. These things the sacred scripture of the Gospel also teaches.
Matt 2:13–15 (allusion, high confidence)
Notes and citation
Summary: Warned by an angel, Jesus' parents fled with him to Egypt.
- Allusion to Matt 2:13–15.
Cite (SBL): Eusebius, Hist. eccl. 1.8.2 (Dindorf 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-2).
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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.
1.8.3Dindorf 4:29–30
ἄξιον δʼ ἐπὶ τούτοις συνιδεῖν τἀπίχειρα τῆς Ἡρώδου κατὰ τοῦ Χριστοῦ καὶ τῶν ὁμηλίκων αὐτῷ τόλμης, ὡς παραυτίκα, μηδὲ σμικρᾶς ἀναβολῆς γεγενημένης, ἡ θεία δίκη περιόντα ἒτʼ αὐτὸν ἐν τῷ βίῳ μετελήλυθε, τὰ τῶν μετὰ τὴν ἐνθένδε ἀπαλλαγὴν διαδεξομένων αὐτὸν ἐπιδεικνῦσα προοίμια.
axion dʼ epi toutois synidein tapicheira tēs Hērōdou kata tou Christou kai tōn homēlikōn autǭ tolmēs, hōs parautika, mēde smikras anabolēs gegenēmenēs, hē theia dikē perionta etʼ auton en tǭ biǭ metelēlythe, ta tōn meta tēn enthende apallagēn diadexomenōn auton epideiknysa prooimia.
It is worth observing in addition the wages of Herod's daring against Christ and the children of his age: how immediately, without even a short delay, divine justice pursued him while he was still alive, showing the prelude of what awaited him after his departure from here.
Notes and citation
Summary: Divine justice struck Herod at once for his crime against Christ and the infants.
Cite (SBL): Eusebius, Hist. eccl. 1.8.3 (Dindorf 4:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-3).
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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.
1.8.4Dindorf 4:30
ὡς μὲν οὑν τὰς κατὰ τὴν βασιλείαν αὐτῷ νομισθείσας εὐπραγίαις κατὰ τὸν οἶκον ἐπαλλήλοις ἠμαύρωσε συμφοραῖς, γυναι- κὸς καὶ τέκνων καὶ τῶν λοιπῶν τῶν μάλιστα πρὸς γένους ἀναγκαιοτάτων τε καὶ φιλτάτων μιαιφο- νίαις, οὐδὲ οἷόν τε νῦν καταλέγειν, τραγικὴν ἃπασαν δραματουργίαν ἐπισκιαζούσης τῆς περὶ τούτων ὑποθέσεως, ἣν εἰς πλάτος ἐν ταῖς καθʼ αὑτὸν ἱστορίαις ὁ Ἰώσηπος διελήλυθεν.
hōs men houn tas kata tēn basileian autǭ nomistheisas eupragiais kata ton oikon epallēlois ēmaurōse symphorais, gynai- kos kai teknōn kai tōn loipōn tōn malista pros genous anankaiotatōn te kai philtatōn miaipho- niais, oude hoion te nyn katalegein, tragikēn hapasan dramatourgian episkiazousēs tēs peri toutōn hypotheseōs, hēn eis platos en tais kathʼ hauton historiais ho Iōsēpos dielēlythen.
How he darkened the supposed prosperity of his reign by successive calamities in his household, with the murders of his wife and children and others most closely and dearly related to him, it is not possible to recount now, for the story of these things overshadows every tragic drama; Josephus has gone through it at length in his histories.
Notes and citation
Summary: Herod's murders of his wife, children, and kin, recorded by Josephus, overshadowed any tragedy.
- The source is Josephus, Ant. 15–17.
Extrabiblical texts: Josephus, Ant. 15–17 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.8.4 (Dindorf 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-4).
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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.
1.8.5Dindorf 4:30
ὡς δʼ ἅμα τῇ κατὰ τοῦ σωτῆρος ἡμῶν καὶ τῶν ἄλλων νηπίων ἐπιβουλῇ θεήλατος αὐτὸν καταλαβοῦσα μάστιξ εἰς θάνατον συνήλασεν, οὐ χεῖρον καὶ τῶν φωνῶν τοῦ συγγρα φἐως ἐπακοῦσαι, κατὰ λέξιν ἐν ἑπτακαιδεκάτῳ τῆς ‘Ιουσϊκῆς ἀρχαιολογίας τὴν καταστροφὴν τοῦ κατʼ αὐτὸν βίου τοῦτον γράφοντος τὸν τρόπον· “Ἡρώδῃ “ δὲ μειζόνως ἡ νόσος ἐνεπικραίνετο, δίκην ὧν πάρα “ νομήσειεν ἐκπρασσομένου τοῦ θεοῦ.
hōs dʼ hama tę̄ kata tou sōtēros hēmōn kai tōn allōn nēpiōn epiboulę̄ theēlatos auton katalabousa mastix eis thanaton synēlasen, ou cheiron kai tōn phōnōn tou syngra pheōs epakousai, kata lexin en heptakaidekatǭ tēs ‘Iousïkēs archaiologias tēn katastrophēn tou katʼ auton biou touton graphontos ton tropon; “Hērōdę̄ “ de meizonōs hē nosos enepikraineto, dikēn hōn para “ nomēseien ekprassomenou tou theou.
But how, at the same time as his plot against our Saviour and the other infants, a scourge sent by God seized him and drove him to death, it is well to hear from the words of that writer, who in the seventeenth book of his Jewish Antiquities writes word for word of the end of his life in this way: “But Herod's disease grew steadily more severe, God exacting punishment for his crimes.
Notes and citation
Summary: Josephus (quoted) describes how God-sent disease seized Herod.
- The quotation (1.8.5–8) is Josephus, Ant. 17.168–170.
Extrabiblical texts: Josephus, Ant. 17.168 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.5 (Dindorf 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-5).
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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.
1.8.6Dindorf 4:30
πῦρ μὲν γὰ “ μαλακὸν ἦν, οὐχ ὧδε πολλὴν ἀποσημαῖνον τοῖς ἐπα φωμἐνοις τὴν φλόγωσιν, ὅσην τοῖς ἐντὸς προσετίθει “ τὴν κάκωσιν, ἐπιθυμία δὲ δεινὴ τοῦ δέξασθαί τι, οὐδὲ “ ἦν μὴ οὐχ ὑπουργεῖν, καὶ ἕλκωσις τῶν τε ἐντέρων, “ καὶ μάλιστα τοῦ κώλου δειναὶ ἀλγηδόνες, καὶ φλέγμα “ ὑγρὸν περὶ τοὺς πόδας καὶ διαυγές.
pyr men ga “ malakon ēn, ouch hōde pollēn aposēmainon tois epa phōmenois tēn phlogōsin, hosēn tois entos prosetithei “ tēn kakōsin, epithymia de deinē tou dexasthai ti, oude “ ēn mē ouch hypourgein, kai helkōsis tōn te enterōn, “ kai malista tou kōlou deinai algēdones, kai phlegma “ hygron peri tous podas kai diauges.
For there was a slow fire, not showing so much inflammation to those who touched him as it added affliction within; a terrible craving to take something, which it was impossible not to satisfy; ulceration of the bowels, and especially terrible pains of the colon; and a moist and transparent swelling about the feet.
Notes and citation
Summary: Josephus (quoted) lists Herod's fever, craving, ulcers, and swollen feet.
- Quotation from Josephus, Ant. 17.169.
Extrabiblical texts: Josephus, Ant. 17.169 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.6 (Dindorf 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-6).
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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.
1.8.7Dindorf 4:30–31
παραπλησία δὲ καὶ περὶ τὸ ἦτρον κάκωσις ἦν. ναὶ μὴν καὶ τοῦ αἰδοίου σῆψις σκώληκας ἐμποιοῦσα, πνεύματός τε ὀρθία ἔντασις, καὶ αὐτὴ λίαν ἀηδὴς ἀχθηδόνι τε τῆς “ἀποφορᾶς καὶ τῷ πυκνῷ τοῦ ἂσθματος. ὃς. σπασμός τε περὶ πᾶν ἢν μέλος, ἰσχὺν οὐχ ὑπομενητὴν προστι- “ θέμενος.
paraplēsia de kai peri to ētron kakōsis ēn. nai mēn kai tou aidoiou sēpsis skōlēkas empoiousa, pneumatos te orthia entasis, kai autē lian aēdēs achthēdoni te tēs “apophoras kai tǭ pyknǭ tou asthmatos. hos. spasmos te peri pan ēn melos, ischyn ouch hypomenētēn prosti- “ themenos.
There was a similar affliction of the abdomen; indeed also a putrefaction of the private parts that produced worms, and a violent straining of breath, itself very unpleasant because of the foulness of the discharge and the rapidity of the breathing; and there was convulsion in every limb, which brought on unbearable force.
Notes and citation
Summary: Josephus (quoted) describes Herod's gangrene, worms, gasping, and convulsions.
- Quotation from Josephus, Ant. 17.169.
Extrabiblical texts: Josephus, Ant. 17.169 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.7 (Dindorf 4:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-7).
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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.
1.8.8Dindorf 4:31
ἐλέγετο γοῦν ὑπὸ τῶν θειαζόντων, καὶ “ οἷς ταῦτα προαποφθέγγεσθαι σοφία προύκειτο, ποι- “νὴν τοῦ πολλοῦ δυσσεβοῦς ταύτην ὁ θεὸς εἰσπράτ- “τεσθαι παρὰ τοῦ βασιλέως.’’ ταῦτα μὲν ἐν τῇ δηλω- θείσῃ γραφῇ παρασημαίνεται ὁ προειρημένος.
elegeto goun hypo tōn theiazontōn, kai “ hois tauta proapophthengesthai sophia proukeito, poi- “nēn tou pollou dyssebous tautēn ho theos eisprat- “testhai para tou basileōs.’’ tauta men en tę̄ dēlō- theisę̄ graphę̄ parasēmainetai ho proeirēmenos.
It was said, then, by the diviners and by those whose wisdom it was to foretell such things, that God was exacting this penalty from the king for his great impiety.” These things the aforesaid writer notes in the book mentioned.
Notes and citation
Summary: Josephus (quoted): diviners said God was punishing Herod's impiety.
- Quotation from Josephus, Ant. 17.170.
Extrabiblical texts: Josephus, Ant. 17.170 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.8 (Dindorf 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-8).
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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.
1.8.9Dindorf 4:31
καὶ ἐν τῇ δευτέρᾳ δὲ τῶν ἱστοριῶν τὰ παραπλήσια περὶ τοῦ αὐτοῦ παραδίδωσι, ὧδέ πως γράφων“ ἔνθεν αὐ- “ τοῦ τὸ σῶμα πὰν ἡ νόσος διαλαβοῦσα ποικίλοις πά- “ θέσιν ἐμέριζεν. πυρετὸς μὲν γὰρ ἦν οὐ λάβρος, ‘κνησμὸς δʼ ἀφόρητος τῆς ἐπιφανείας ὅλης, καὶ κώλου “ ἀλγηδόνες, περί τε τοὺς πόδας ὡς ὑδρω- “πιπωντος οἰδήματα, τοῦ τε ἤτρου φλεγμονὴ, καὶ αἰδοίου σηπεδὼν σκώληκας· γεννῶσα. πρὸς τούτοις “ ὀρθόπνοια καὶ δύσπνοια καὶ σπᾷς μοὶ πάντων τῶν “ μελῶν 5 ὥστε τοὺς ἐπιθειάζοντας ποινὴν εἶναι τὰ ‘νοσήματα λέγειν.
kai en tę̄ deuterą de tōn historiōn ta paraplēsia peri tou autou paradidōsi, hōde pōs graphōn“ enthen au- “ tou to sōma pan hē nosos dialabousa poikilois pa- “ thesin emerizen. pyretos men gar ēn ou labros, ‘knēsmos dʼ aphorētos tēs epiphaneias holēs, kai kōlou “ algēdones, peri te tous podas hōs hydrō- “pipōntos oidēmata, tou te ētrou phlegmonē, kai aidoiou sēpedōn skōlēkas; gennōsa. pros toutois “ orthopnoia kai dyspnoia kai spąs moi pantōn tōn “ melōn 5 hōste tous epitheiazontas poinēn einai ta ‘nosēmata legein.
And in the second book of his Histories he relates similar things about the same man, writing thus: “Then the disease spread through his whole body and divided it among various sufferings. For there was a fever, not violent, an unbearable itching of the whole skin, pains of the colon, swellings of the feet as of one with dropsy, inflammation of the abdomen, and putrefaction of the private parts producing worms; besides these, difficulty in breathing, especially when upright, and convulsions of all the limbs, so that the diviners said the diseases were a punishment.
Notes and citation
Summary: In the Jewish War, Josephus (quoted) describes Herod's diseases, which diviners called punishment.
- The quotation (1.8.9–13) is Josephus, J.W. 1.656–660. A stray numeral in the digital text is omitted.
Extrabiblical texts: Josephus, J.W. 1.656 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.9 (Dindorf 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-9).
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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.
1.8.10Dindorf 4:31
ὁ δὲ παλαίων τοσούτοις πάθε- “σιν ὅμως τοῦ ζῆν ἀντείχετο, σωτηρίαν τε ἤλπιζε, “καὶ θεραπείας ἐπενόει. διαβὰς γοῦν τὸν Ἰορδάνην τοῖς κατὰ Καλλιρρόην θερμοῖς ἐχρῆτο. ταῦτα δὲ “ ἔξεισι μὲν εἰς τὴν Ἀσφαλτῖτιν λίμνην, ὑπὸ γλυκύ- “τητος δέ ἐστι καὶ πότιμα.
ho de palaiōn tosoutois pathe- “sin homōs tou zēn anteicheto, sōtērian te ēlpize, “kai therapeias epenoei. diabas goun ton Iordanēn tois kata Kallirroēn thermois echrēto. tauta de “ exeisi men eis tēn Asphaltitin limnēn, hypo glyky- “tētos de esti kai potima.
But though he struggled with so many sufferings, he still clung to life, hoped for recovery, and devised treatments. Crossing the Jordan, he used the hot springs at Callirrhoe; these flow out into the Asphalt Lake, but are sweet enough to drink.
Notes and citation
Summary: Josephus (quoted): Herod still hoped to recover and tried the hot springs at Callirrhoe.
- Quotation from Josephus, J.W. 1.657. The Asphalt Lake is the Dead Sea.
Extrabiblical texts: Josephus, J.W. 1.657 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.10 (Dindorf 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-10).
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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.
1.8.11Dindorf 4:31
δόξαν δʼ ἐνταῦθα τοῖς “ἰατροῖς ἐλαίῳ θερμῷ πὰν ἀναθάλψαι τὸ σῶμα χα- “ λασθὲν εἰς ἐλαίου πλήρη πύελον ἐκλύει τοὺς ὀφθαλ- “ μοὺς καὶ ὡς τεθνεὼς ἀνέστρεψεν. θορύβου δὲ τῶν θεραπόντων γενομένου πρὸς μὲν τὴν κραυγὴν ἀνή- “ νεγκεν, εἰς δὲ τὸ λοιπὸν ἀπογνοὺς τὴν σωτηρίαν, τοῖς τε στρατιώταις ἀνὰ δραχμὰς πεντήκοντα έκέ- “ λευσε διανεῖμαι, καὶ πολλὰ χρήματα τοῖς ἡγεμόσι καὶ τοῖς φίλοις.
doxan dʼ entautha tois “iatrois elaiǭ thermǭ pan anathalpsai to sōma cha- “ lasthen eis elaiou plērē pyelon eklyei tous ophthal- “ mous kai hōs tethneōs anestrepsen. thorybou de tōn therapontōn genomenou pros men tēn kraugēn anē- “ nenken, eis de to loipon apognous tēn sōtērian, tois te stratiōtais ana drachmas pentēkonta eke- “ leuse dianeimai, kai polla chrēmata tois hēgemosi kai tois philois.
When the physicians decided there to warm his whole body with hot oil, he was let down into a tub full of oil, and he fainted and turned up his eyes as if dead. When his attendants raised an uproar, he came round at the cry; but from then on, despairing of recovery, he ordered fifty drachmas each to be distributed to the soldiers, and much money to the officers and his friends.
Notes and citation
Summary: Josephus (quoted): nearly dying in a bath of oil, Herod despaired and distributed money to his soldiers and friends.
- Quotation from Josephus, J.W. 1.657–658.
Extrabiblical texts: Josephus, J.W. 1.658 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.11 (Dindorf 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-11).
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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.
1.8.12Dindorf 4:31–32
αὐτὸς δʼ ὑποστρέφων εἰς ‘Ιεριχοῦντα παραγίνεται, μελαγχολῶν ἤδη, καὶ μονονουχὶ “ αὐτῷ τι τῷ θανάτῳ ἀπειλῶν προέκοψεν εἰς ἐπιβολὴν “ἀθεμίτου πράξεως. τοὺς γὰρ ἀφʼ ἑκάστης κώμης “ ἐπισήμους ἄνδρας ἐξ ὅλης Ἰουδαίας συναγαγὼν εἰς “ τὸν καλούμενον ἱππόδρομον ἐκέλευσε συγκλεῖσαι. “
autos dʼ hypostrephōn eis ‘Ierichounta paraginetai, melancholōn ēdē, kai mononouchi “ autǭ ti tǭ thanatǭ apeilōn proekopsen eis epibolēn “athemitou praxeōs. tous gar aphʼ hekastēs kōmēs “ episēmous andras ex holēs Ioudaias synagagōn eis “ ton kaloumenon hippodromon ekeleuse synkleisai. “
He himself returned and came to Jericho, already in a black mood, and, all but threatening death itself, proceeded to plan a lawless deed. For he gathered the notable men from every village of all Judea and ordered them shut up in the so-called hippodrome.
Notes and citation
Summary: Josephus (quoted): at Jericho Herod had the leading men of Judea locked in the hippodrome.
- Quotation from Josephus, J.W. 1.659.
Extrabiblical texts: Josephus, J.W. 1.659 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.12 (Dindorf 4:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-12).
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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.
1.8.13Dindorf 4:32
προσκαλεσάμενος δὲ Σαλώμην τὴν ἀδελφὴν καὶ “ τὸν ἄνδρα ταύτης Ἀλέξανδρον οἶδα ἔφη Ἱουδαί- “ ους τὸν ἐμὸν ἑορτάσοντας θάνατον. δύναμαι δὲ πεν- ‘θεῖσθαι διʼ ἑτέρων καὶ λαμπρὸν ἐπιτάφιον σχεῖν, ἄν ὑμεῖς θελήσητε ταῖς ἐμαῖς ἐντολαῖς ὑπουργῆσαι. “ τοὺς δὲ φρουρουμένους ἄνδρας, ἐπειδὰν ἐκπνεύ- “ σω, τάχιστα κτείνατε περιστήσαντες τοὺς στρατιώ- “ τας, ἵνα πᾶσα Ἰουδαία καὶ πᾶς οἶκος καὶ ἄκων ἐπʼ “ἐμοὶ δακρύσῃ.‘”
proskalesamenos de Salōmēn tēn adelphēn kai “ ton andra tautēs Alexandron oida ephē Hioudai- “ ous ton emon heortasontas thanaton. dynamai de pen- ‘theisthai diʼ heterōn kai lampron epitaphion schein, an hymeis thelēsēte tais emais entolais hypourgēsai. “ tous de phrouroumenous andras, epeidan ekpneu- “ sō, tachista kteinate peristēsantes tous stratiō- “ tas, hina pasa Ioudaia kai pas oikos kai akōn epʼ “emoi dakrysę̄.‘”
And calling his sister Salome and her husband Alexander, he said, ‘I know that the Jews will celebrate my death as a festival. But I can be mourned on others' account and have a splendid funeral, if you are willing to carry out my orders. As soon as I breathe my last, surround these men under guard with the soldiers and kill them at once, so that all Judea and every household will weep over me, even against their will.’”
Notes and citation
Summary: Josephus (quoted): Herod ordered the prisoners killed at his death so that Judea would mourn.
- Quotation from Josephus, J.W. 1.659–660.
Extrabiblical texts: Josephus, J.W. 1.660 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.13 (Dindorf 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-13).
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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.
1.8.14Dindorf 4:32
καὶ μετὰ βραχέα φησίν “αὖθις δὲ, καὶ γὰρ ἐνδείᾳ τροφῆς καὶ βηχὶ σπασμώδει διε- “ τείνετο, τῶν ἀλγηδόνων ἡττηθεὶς φθάσαι τὴν εἶμαρ- “ ἐπεβάλετο. λαβὼν δὲ μῆλον ᾔτησε καὶ μαχαί- ‘ριον· εἰώθει γὰρ ἀποτέμνων ἐσθίειν· ἔπειτα περια- “ θρήσας, μή τις ὁ κωλύων αὐτὸν εἴη, ἐπῆρε τὴν δεξιὰν “ ὡς πλήξων ἑαυτόν.”
kai meta brachea phēsin “authis de, kai gar endeią trophēs kai bēchi spasmōdei die- “ teineto, tōn algēdonōn hēttētheis phthasai tēn eimar- “ epebaleto. labōn de mēlon ę̄tēse kai machai- ‘rion; eiōthei gar apotemnōn esthiein; epeita peria- “ thrēsas, mē tis ho kōlyōn auton eiē, epēre tēn dexian “ hōs plēxōn heauton.”
And a little later he says: “Then again, for he was racked by want of food and a convulsive cough, overcome by his pains he tried to anticipate his fate. He asked for an apple and a knife, for he was accustomed to peel it before eating; then, looking round lest there be anyone to stop him, he raised his right hand as though to stab himself.”
Notes and citation
Summary: Josephus (quoted): in agony, Herod tried to stab himself.
- Quotation from Josephus, J.W. 1.662. The digital text has lost μένην after εἱμαρ-.
Extrabiblical texts: Josephus, J.W. 1.662 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 1.8.14 (Dindorf 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-14).
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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.
1.8.15Dindorf 4:32
ἐπὶ δὲ τούτοις ὁ αὐτὸς ἱστορεῖ συγγραφεὺς ἕτερον αὐτοῦ γνήσιον παῖδα πρὸ τῆς ἐσχάτης τοῦ βίου τελευτῆς, τρίτον ἐπὶ δυσὶν ἤδη προανῃρημένοις, διʼ ἐπιτάξεως ἀνελόντα παραχρῆμα τὴν ζωὴν οὐ μετὰ σμικρῶν ἀλγηδόνων ἀπορρῆξαι.
epi de toutois ho autos historei syngrapheus heteron autou gnēsion paida pro tēs eschatēs tou biou teleutēs, triton epi dysin ēdē proanę̄rēmenois, diʼ epitaxeōs anelonta parachrēma tēn zōēn ou meta smikrōn algēdonōn aporrēxai.
In addition to this, the same writer relates that before the very end of his life he had another of his legitimate sons, a third besides the two already put to death, killed by his command, and that he at once breathed out his life with no small pains.
Notes and citation
Summary: Just before his death, Herod had a third son executed, then died in great pain.
- The source is Josephus, J.W. 1.663–665 (the son was Antipater).
Extrabiblical texts: Josephus, J.W. 1.663–665 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.8.15 (Dindorf 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-15).
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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.
1.8.16Dindorf 4:32–33
καὶ τοιοῦτο μὲν τὸ πέρας τῆς Ἡρώδου γέγονε τελευτῆς, ποινὴν δικαίαν ἐκτίσαντος ὣν ἀμφὶ τὴν Βηθλεὲμ ἀνεῖλε παίδων, τῆς τοῦ σωτῆρος ἡμῶν ἐπιβου- λῆς ἕνεκα. μεθʼ ἣν ἄγγελος ὄναρ ἐπιστὰς ἐν Αἰγύπτῳ διατρίβοντι τῷ Ἰωσὴφ ἀπᾶραι ἅμα τῷ παιδὶ καὶ τῇ τούτου μητρὶ ἐπὶ Ἰουδαίαν παρακελεύεται, τεθνηκέναι δηλῶν τοὺς ἀναζητοῦντας τὴν ψυχὴν τοῦ παι- δίου. τούτοις δʼ ὁ εὐαγγελιστὴς ἐπιφέρει λέγων ‘ ἀκούσας δʼ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρώδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατʼ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας.”
kai toiouto men to peras tēs Hērōdou gegone teleutēs, poinēn dikaian ektisantos hōn amphi tēn Bēthleem aneile paidōn, tēs tou sōtēros hēmōn epibou- lēs heneka. methʼ hēn angelos onar epistas en Aigyptǭ diatribonti tǭ Iōsēph aparai hama tǭ paidi kai tę̄ toutou mētri epi Ioudaian parakeleuetai, tethnēkenai dēlōn tous anazētountas tēn psychēn tou pai- diou. toutois dʼ ho euangelistēs epipherei legōn ‘ akousas dʼ hoti Archelaos basileuei tēs Ioudaias anti tou patros autou Hērōdou ephobēthē ekei apelthein; chrēmatistheis de katʼ onar anechōrēsen eis ta merē tēs Galilaias.”
Such was the end of Herod's life, and he paid a just penalty for the children he killed around Bethlehem because of his plot against our Saviour. After this, an angel stood by Joseph in a dream while he was staying in Egypt and commanded him to depart with the child and his mother to Judea, showing that those who sought the child's life were dead. To this the evangelist adds: “But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there; and being warned in a dream, he withdrew into the region of Galilee.”
Matt 2:19–21 (allusion, high confidence) · Matt 2:22 (quotation, high confidence)
Notes and citation
Summary: Herod's death was just punishment; afterwards an angel sent Joseph back, and he settled in Galilee to avoid Archelaus.
- Allusion to Matt 2:19–21; the quotation is Matt 2:22.
Cite (SBL): Eusebius, Hist. eccl. 1.8.16 (Dindorf 4:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-8-16).
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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.
Church 1, chapter 9
1.9.1Dindorf 4:33
Τῇʼ δʼ ἐπὶ τὴν ἀρχὴν μετὰ τὸν Ἡρώδην τοῦ Ἀρχελάου καταστάσει συνᾴδει καὶ ὁ προειρημένος ἱστορικὸς, τόν τε τρόπον ἀναγράφων, καθʼ ὃν ἐκ διαθηκῶν Ἡρώδου τοῦ πατρὸς, ἐπικρίσεως τε Καίσαρος Αὐγούστου, τὴν κατὰ Ἰουδαίων βασιλείαν διεδέξατο, καὶ ὡς τῆς ἀρχῆς μετὰ δεκαέτη χρόνον ἀποπεσόντος οἱ ἀδελφοὶ Φίλιππός τε καὶ ὁ νέος Ἡρώδης ἅμα Λυσανίᾳ τὰς ἑαυτῶν διεῖπον τετραρχίας.
Tę̄ʼ dʼ epi tēn archēn meta ton Hērōdēn tou Archelaou katastasei synądei kai ho proeirēmenos historikos, ton te tropon anagraphōn, kathʼ hon ek diathēkōn Hērōdou tou patros, epikriseōs te Kaisaros Augoustou, tēn kata Ioudaiōn basileian diedexato, kai hōs tēs archēs meta dekaetē chronon apopesontos hoi adelphoi Philippos te kai ho neos Hērōdēs hama Lysanią tas heautōn dieipon tetrarchias.
The historian mentioned before also agrees about the appointment of Archelaus to the government after Herod, recording both the manner in which, by the will of Herod his father and the decision of Caesar Augustus, he succeeded to the kingdom of the Jews, and how, when he fell from power after ten years, his brothers Philip and the younger Herod, together with Lysanias, governed their own tetrarchies.
Notes and citation
Summary: Josephus confirms Archelaus's succession and deposition after ten years, and the tetrarchies of Philip, Herod, and Lysanias.
- The source is Josephus, Ant. 17.188–344.
Extrabiblical texts: Josephus, Ant. 17.188–344 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.9.1 (Dindorf 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-9-1).
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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.
1.9.2Dindorf 4:33
ὁ δʼ αὐτὸς ἐν ὀκτωγαιδεκάτῳ τῆς ἀρχαιολογίας κατὰ τὸ δωδέκατον ἔτος τῆς Τιβερίου βασιλείας (τοῦτον γὰρ τὴν καθʼ ὅλων ἀρχὴν διαδέξασθαι ἑπτὰ ἐπὶ πεντήκοντα ἔτεσι τὴν ἡγεμονίαν ἐπικρατήσαντος Αὐγοὐστου) Πόντιον Πιλᾶτον ἐπιτραπῆναι δηλοῖ τὴν ᾿Ιουδαίαν, ἐνταῦθα δὲ ἐφʼ ὅλοις ἔτεσι δέκα σχεδὸν εἶς αὐτὴν παραμεῖναι τὴν Τιβερίου τελευτήν.
ho dʼ autos en oktōgaidekatǭ tēs archaiologias kata to dōdekaton etos tēs Tiberiou basileias (touton gar tēn kathʼ holōn archēn diadexasthai hepta epi pentēkonta etesi tēn hēgemonian epikratēsantos Augoustou) Pontion Pilaton epitrapēnai dēloi tēn ᾿Ioudaian, entautha de ephʼ holois etesi deka schedon eis autēn parameinai tēn Tiberiou teleutēn.
The same writer, in the eighteenth book of his Antiquities, shows that in the twelfth year of the reign of Tiberius (who succeeded to the supreme rule after Augustus had held power for fifty-seven years) Pontius Pilate was entrusted with Judea, and that he remained there for ten whole years, almost until the death of Tiberius.
Notes and citation
Summary: Josephus says Pilate governed Judea from Tiberius's twelfth year for about ten years.
- The source is Josephus, Ant. 18.35, 89. Josephus does not give “the twelfth year” explicitly; the dating is Eusebius's inference.
Extrabiblical texts: Josephus, Ant. 18.35 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.9.2 (Dindorf 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-9-2).
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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.
1.9.3Dindorf 4:33
οὐκοῦν σαφῶς ἀπελήλεγκται τὸ πλάσμα τῶν κατὰ τοῦ σωτῆρος ἡμῶν ὑπομνήματα χθὲς καὶ πρώην διαδεδωκότων, ἐν οἷς πρῶτος αὐτὸς ὁ τῆς παρασημειώσεως χρόνος τῶν πεπλακότων ἀπελέγχει τὸ ψεῦδος
oukoun saphōs apelēlenktai to plasma tōn kata tou sōtēros hēmōn hypomnēmata chthes kai prōēn diadedōkotōn, en hois prōtos autos ho tēs parasēmeiōseōs chronos tōn peplakotōn apelenchei to pseudos
Clearly, then, the forgery of those who recently circulated Memoirs against our Saviour has been refuted; in them the very date noted at the beginning convicts the forgers of falsehood.
Notes and citation
Summary: This chronology exposes the recent forged “Memoirs” of Pilate against Christ.
- The forged Acts of Pilate, anti-Christian propaganda circulated under Maximinus Daia (ca. 311–312); see 9.5.1.
Cite (SBL): Eusebius, Hist. eccl. 1.9.3 (Dindorf 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-9-3).
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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.
1.9.4Dindorf 4:33–34
ἐπὶ τῆς τετάρτης γοῦν ὑπατείας Τιβερίου, ἣ γέγονεν ἔτους ἑβδόμου τῆς βασιλείας αὐτοῦ, τὰ περὶ τὸ σωτήριον πάθος αὐτοῖς τολμηθέντα περιέχει, καθʼ ὃν δείκνυται χρόνον μηδʼ ἐπιστάς πω τῇ Ἰουδαίᾳ Πιλᾶτος, εἴ γε τῷ Ἰωσήπῳ μάρτυρι χρήσασθαι δέον, σαφῶς οὕτω σημαίνοντι κατὰ τὴν δηλωθεῖσαν αὐτοῦ γραφὴν ὅτι δὴ δωδεκάτῳ ἐνιαυτῷ τῆς Τιβερίου βασιλείας ἐπίτροπος τῆς Ἰουδαίας ὑπὸ Τιβερίου καθίσταται Πιλᾶτος.
epi tēs tetartēs goun hypateias Tiberiou, hē gegonen etous hebdomou tēs basileias autou, ta peri to sōtērion pathos autois tolmēthenta periechei, kathʼ hon deiknytai chronon mēdʼ epistas pō tę̄ Ioudaią Pilatos, ei ge tǭ Iōsēpǭ martyri chrēsasthai deon, saphōs houtō sēmainonti kata tēn dēlōtheisan autou graphēn hoti dē dōdekatǭ eniautǭ tēs Tiberiou basileias epitropos tēs Ioudaias hypo Tiberiou kathistatai Pilatos.
For they place their audacious account of the saving Passion in the fourth consulship of Tiberius, which was in the seventh year of his reign, a time at which it is shown that Pilate had not yet even taken charge of Judea, if we are to use Josephus as a witness, who clearly indicates in the work mentioned that Pilate was appointed procurator of Judea by Tiberius in the twelfth year of his reign.
Notes and citation
Summary: The forgeries date the Passion before Pilate had even arrived in Judea.
- The source is Josephus, Ant. 18.35.
Extrabiblical texts: Josephus, Ant. 18.35 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 1.9.4 (Dindorf 4:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/1-4-1/#p-1-9-4).
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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.