Church History 3.8.1–3.24.18
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 3, chapter 8
3.8.1Dindorf 4:98
Καὶ δὴ λαβὼν ἀνάγνωθι τὰ κατὰ τὴν ἕκτην τῶν ἱστοριῶν αὐτῷ δεδηλωμένα ἐν τούτοις ‘τὸν γοῦν ἄθλιον δῆμον οἱ μὲν ἀπατεῶνες καὶ καταψευδόμενοι τοῦ θεοῦ τηνικαῦτα παρέπειθον, τοῖς δʼ ἐναργέσι καὶ προσημαίνουσι τὴν μέλλουσαν ἔσεσθαι ἐρημίαν τέρασιν οὔτε προσεῖχον οὔτε ἐπίστευον, ἀλλʼ ὡς ἐμβεβροντημένοι καὶ μήτε ὄμματα μήτε ψυχὴν ἔχοντες τῶν τοῦ θεοῦ κηρυγμάτων παρήκουον·
Kai dē labōn anagnōthi ta kata tēn hektēn tōn historiōn autǭ dedēlōmena en toutois ‘ton goun athlion dēmon hoi men apateōnes kai katapseudomenoi tou theou tēnikauta parepeithon, tois dʼ enargesi kai prosēmainousi tēn mellousan esesthai erēmian terasin oute proseichon oute episteuon, allʼ hōs embebrontēmenoi kai mēte ommata mēte psychēn echontes tōn tou theou kērygmatōn parēkouon;
Take, then, and read what he has shown in the sixth book of his Histories in these words: “The wretched people at that time were persuaded by deceivers and those who spoke falsely in the name of God, but to the clear portents that foretold the coming desolation they neither paid attention nor gave credence, but, as though thunderstruck and having neither eyes nor mind, they disregarded God's proclamations:
Notes and citation
Summary: Josephus (quoted): the people trusted impostors but ignored the portents of coming ruin.
- The quotation (3.8.1–9) is Josephus, J.W. 6.288–304.
Extrabiblical texts: Josephus, J.W. 6.288 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.1 (Dindorf 4:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-1).
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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.
3.8.2Dindorf 4:98
τοῦτο μὲν ὅτε ὑπὲρ τὴν πόλιν ἄστρον ἔστη ῥομφαίᾳ παραπλήσιον καὶ παρατείνας ἐπʼ ἐνιαυτὸν κομήτης, τοῦτο δὲ ἡνίκα πρὸ τῆς ἀποστάσεως καὶ τοῦ πρὸς τὸν πόλεμον κινήματος, ἀθροιζομένου τοὐ λαοῦ πρὸς τὴν τῶν ἀζύμων ἑορτὴν, ὀγδόῃ Ξανθικου μηνὸς κατὰ νυκτὸς ἐνάτην ὥραν τοσοῦτο φῶς περιέλαμψε τὸν βωμὸν καὶ τὸν ναὸν ὡς δοκεῖν ἡμὲ ραν εἶναι λαμπράν. καὶ τοῦτο παρέτεινεν ἐφʼ ἡ σειαν ὥραν· ὃ τοῖς μὲν ἀπείροις ἀγαθὸν ἐδ εἶναι, τοῖς δὲ ἱερογραμματεῦσι πρὸ τῶν ἀποβεβ κότων εὐθέως ἐκρίθη.
touto men hote hyper tēn polin astron estē rhomphaią paraplēsion kai parateinas epʼ eniauton komētēs, touto de hēnika pro tēs apostaseōs kai tou pros ton polemon kinēmatos, athroizomenou tou laou pros tēn tōn azymōn heortēn, ogdoę̄ Xanthikou mēnos kata nyktos enatēn hōran tosouto phōs perielampse ton bōmon kai ton naon hōs dokein hēme ran einai lampran. kai touto pareteinen ephʼ hē seian hōran; ho tois men apeirois agathon ed einai, tois de hierogrammateusi pro tōn apobeb kotōn eutheōs ekrithē.
once when a star like a sword stood over the city, and a comet continued for a year; and again when, before the revolt and the movement toward war, as the people were gathering for the feast of Unleavened Bread, on the eighth of the month Xanthicus, at the ninth hour of the night, so great a light shone round the altar and the temple that it seemed bright day. And this lasted half an hour. To the inexperienced it seemed a good sign, but by the sacred scribes it was at once interpreted in accordance with what happened.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Josephus (quoted): a sword-like star, a comet, and a midnight light at the temple were portents.
- Quotation from Josephus, J.W. 6.289–291. The digital text is damaged at the ends of lines.
Extrabiblical texts: Josephus, J.W. 6.289–291 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.2 (Dindorf 4:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-2).
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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.
3.8.3Dindorf 4:98
καὶ κατὰ τὴν αὐτὴν ἑορ τὴν βοῦς μὲν ἀχθεῖσα ὑπὸ τοῦ ἀρχιερέως πρὸς τη θυσίαν ἔτεκεν ἄρνα ἐν τῷ ἱερῷ μέσῳ.
kai kata tēn autēn heor tēn bous men achtheisa hypo tou archiereōs pros tē thysian eteken arna en tǭ hierǭ mesǭ.
And at the same feast a cow, brought by the high priest for sacrifice, gave birth to a lamb in the midst of the temple.
Notes and citation
Summary: Josephus (quoted): a sacrificial cow gave birth to a lamb in the temple.
- Quotation from Josephus, J.W. 6.292.
Extrabiblical texts: Josephus, J.W. 6.292 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.3 (Dindorf 4:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-3).
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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.
3.8.4Dindorf 4:98–99
ἡ δʼ ἀν τολικὴ πύλη τοῦ ἐνδοτέρω χαλκῆ μὲν οὖσα καὶ στ βαρωτάτη, κλειομένη δὲ περὶ δείλην μόλις ὑπ ἀνθρώπων εἴκοσι, καὶ μοχλοῖς μὲν ἐπερειδομέν σιδηροδέτοις, κατάπηγας δʼ ἔχουσα βαθυτάτου “ὤφθη κατὰ νυκτὸς ὥραν ἕκτην αὐτομάτως ἠνοιγμένη. “
hē dʼ an tolikē pylē tou endoterō chalkē men ousa kai st barōtatē, kleiomenē de peri deilēn molis hyp anthrōpōn eikosi, kai mochlois men epereidomen sidērodetois, katapēgas dʼ echousa bathytatou “ōphthē kata nyktos hōran hektēn automatōs ēnoigmenē. “
And the eastern gate of the inner court, which was of bronze and very heavy, and which was shut in the evening with difficulty by twenty men, was fastened with iron-bound bars and had bolts sunk very deep, was seen at the sixth hour of the night to have opened of its own accord.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Josephus (quoted): the massive eastern gate of the inner temple opened by itself at night.
- Quotation from Josephus, J.W. 6.293. The digital text is damaged at the ends of lines.
Extrabiblical texts: Josephus, J.W. 6.293 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.4 (Dindorf 4:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-4).
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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.
3.8.5Dindorf 4:99
μετὰ δὲ τὴν ἑορτὴν ἡμέραις οὐ πολλαῖς ὕστερον, “μιᾷ καὶ εἰκάδι Ἀρτεμισίου μηνὸς, φάσμα τι δαιμόνιον “ ὤφθη μεῖζον πίστεως. τέρας δʼ ἂν ἔδοξεν εἶναι τὸ “ ῥηθησόμενον, εἰ μὴ καὶ παρὰ τοῖς θεασαμένοις ἱστό- “ρητο καὶ τὰ ἐπακολουθήσαντα πάθη τῶν σημείων “ἦν ἄξια. πρὸ γὰρ ἡλίου δύσεως ὤφθη μετέωρα πᾶσαν τὴν χώραν ἅρματα καὶ φάλαγγες ἔνοπλοι διᾴτ- “τουσαι τῶν νεφῶν καὶ κυκλούμεναι τὰς πόλεις.
meta de tēn heortēn hēmerais ou pollais hysteron, “mią kai eikadi Artemisiou mēnos, phasma ti daimonion “ ōphthē meizon pisteōs. teras dʼ an edoxen einai to “ rhēthēsomenon, ei mē kai para tois theasamenois histo- “rēto kai ta epakolouthēsanta pathē tōn sēmeiōn “ēn axia. pro gar hēliou dyseōs ōphthē meteōra pasan tēn chōran harmata kai phalanges enoploi diąt- “tousai tōn nephōn kai kykloumenai tas poleis.
Not many days after the feast, on the twenty-first of the month Artemisius, a certain supernatural apparition was seen, beyond belief. What is to be told would have seemed a marvel, if it had not been related by those who saw it, and if the sufferings that followed had not been worthy of the signs. For before sunset chariots and armed battalions were seen in the air all over the country, speeding through the clouds and encircling the cities.
Notes and citation
Summary: Josephus (quoted): chariots and armies were seen in the clouds over the land.
- Quotation from Josephus, J.W. 6.296–299.
Extrabiblical texts: Josephus, J.W. 6.296–299 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.5 (Dindorf 4:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-5).
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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.
3.8.6Dindorf 4:99
‘κατὰ δὲ τὴν ἑορτὴν, ἣ πεντηκοστὴ καλεῖται, νύκτωρ ‘οἱ ἱερεῖς παρελθόντες εἰς τὸ ἱερὸν, ὥσπερ αὐτοῖς ‘ἔθος ἦν, πρὸς τὰς λειτουργίας πρῶτον μὲν κινή- ‘σεως ἔφασαν ἀντιλαμβάνεσθαι καὶ κτύπου, μετὰ δὲ ‘ταῦτα φωνῆς ἀθρόας ‘μεταβαίνομεν ἐντεῦθεν.’
‘kata de tēn heortēn, hē pentēkostē kaleitai, nyktōr ‘hoi hiereis parelthontes eis to hieron, hōsper autois ‘ethos ēn, pros tas leitourgias prōton men kinē- ‘seōs ephasan antilambanesthai kai ktypou, meta de ‘tauta phōnēs athroas ‘metabainomen enteuthen.’
And at the feast called Pentecost, the priests, entering the temple by night to perform the services, as was their custom, said that they perceived first a movement and a noise, and after that a voice as of a multitude: ‘We are departing hence.’
Notes and citation
Summary: Josephus (quoted): at Pentecost the priests heard a voice in the temple say, “We are departing hence.”
- Quotation from Josephus, J.W. 6.299–300.
Extrabiblical texts: Josephus, J.W. 6.299–300 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.6 (Dindorf 4:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-6).
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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.
3.8.7Dindorf 4:99
τὸ “δὲ τούτων φοβερώτερον· Ἰησοῦς γάρ τις υἱὸς Ἀνα- ‘νίου, τῶν ἰδιωτῶν ἄγροικος, πρὸ τεσσάρων ἐτῶν τοῦ πολέμου, τὰ μάλιστα τῆς πόλεως εἰρηνευομένης καὶ “εὐθηνούσης, ἐλθὼν ἐπὶ τὴν ἑορτὴν, ἐν ᾗ σκηνοποιεῖ- ‘σθαι πάντας ἔθος ἦν τῷ θεῷ, κατὰ τὸ ἱερὸν ἐξαπίνης “ἀναβοᾶν ἤρξατο ‘φωνὴ ἀπʼ ἀνατολῆς, φωνὴ ἀπὸ δύ- ‘σεως, φωνὴ ἀπὸ τῶν τεσσάρων ἀνέμων, φωνὴ Ἱεροσόλυμα καὶ τὸν ναὸν, φωνὴ ἐπὶ νυμφίους καὶ νύμ- ‘φας, φωνὴ ἐπὶ πάντα τὸν λαόν.’ τοῦτο μεθʼ ἡμέραν καὶ ‘νύκτωρ κατὰ πάντας τοὺς στενωποὺς περιῄει κεκρα- “γώς.
to “de toutōn phoberōteron; Iēsous gar tis huios Ana- ‘niou, tōn idiōtōn agroikos, pro tessarōn etōn tou polemou, ta malista tēs poleōs eirēneuomenēs kai “euthēnousēs, elthōn epi tēn heortēn, en hę̄ skēnopoiei- ‘sthai pantas ethos ēn tǭ theǭ, kata to hieron exapinēs “anaboan ērxato ‘phōnē apʼ anatolēs, phōnē apo dy- ‘seōs, phōnē apo tōn tessarōn anemōn, phōnē Hierosolyma kai ton naon, phōnē epi nymphious kai nym- ‘phas, phōnē epi panta ton laon.’ touto methʼ hēmeran kai ‘nyktōr kata pantas tous stenōpous perię̄ei kekra- “gōs.
But more terrible than these: a certain Jesus, son of Ananias, an uneducated rustic, four years before the war, when the city was especially at peace and prosperous, came to the feast at which it was the custom for all to make tabernacles to God, and suddenly began to cry out in the temple: ‘A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against bridegrooms and brides, a voice against all the people.’ This he went about crying day and night through all the alleys.
Jer 7:34 (echo, medium confidence)
Notes and citation
Summary: Josephus (quoted): Jesus son of Ananias cried out woes against Jerusalem day and night, four years before the war.
- Quotation from Josephus, J.W. 6.300–301. The digital text has lost ἐπὶ before Ἱεροσόλυμα. Compare Jer 7:34.
Extrabiblical texts: Josephus, J.W. 6.300–301 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.7 (Dindorf 4:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-7).
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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.
3.8.8Dindorf 4:99
τῶν δʼ ἐπισήμων τινὲς δημοτῶν ἀγανακτήσαντες πρὸς τὸ κακόφημον συλλαμβάνουσι τὸν ἄνθρωπον καὶ πολλαῖς αἰκίζονται πληγαῖς. ὁ δὲ οὔθʼ ὑπὲρ ἑαυτοῦ φθεγξάμενος οὔτε ἰδίᾳ πρὸς τοὺς παρόντας ἃς καὶ πρότερον φωνὰς βοῶν διετέλει.
tōn dʼ episēmōn tines dēmotōn aganaktēsantes pros to kakophēmon syllambanousi ton anthrōpon kai pollais aikizontai plēgais. ho de outhʼ hyper heautou phthenxamenos oute idią pros tous parontas has kai proteron phōnas boōn dietelei.
Some of the notable citizens, angered at the ill-omened cry, seized the man and ill-treated him with many blows. But he, uttering nothing for himself nor privately to those present, continued crying out the same words as before.
Notes and citation
Summary: Josephus (quoted): beaten by leading citizens, he said nothing but kept crying the same words.
- Quotation from Josephus, J.W. 6.302.
Extrabiblical texts: Josephus, J.W. 6.302 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.8 (Dindorf 4:99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-8).
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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.
3.8.9Dindorf 4:99–100
νομίσαντες δʼ οἱ ἄρχοντες, ὅπερ ἦν, δαιμονιώτερον εἶναι κίνημα τἀνδρὸς ἄγουσιν αὐτὸν ἐπὶ τὸν παρὰ Ῥωμαίοις ἔπαρχον· ἔνθα μάστιξι μέχρις ὀστέων ξαινό- “μενος οὔθʼ ἱκέτευσεν οὔτʼ ἐδάκρυσεν, ἀλλʼ ὡς ἐνῆν “μάλιστα τὴν φωνὴν ὀλοφυρτικῶς παρεγκλίνων πρὸς “ἑκάστην ἀπεκρίνατο πληγὴν, αἰαῖ Ἱεροσολύμοις.”
nomisantes dʼ hoi archontes, hoper ēn, daimoniōteron einai kinēma tandros agousin auton epi ton para Rhōmaiois eparchon; entha mastixi mechris osteōn xaino- “menos outhʼ hiketeusen outʼ edakrysen, allʼ hōs enēn “malista tēn phōnēn olophyrtikōs parenklinōn pros “hekastēn apekrinato plēgēn, aiai Hierosolymois.”
The rulers, thinking, as was the case, that the man's impulse was more supernatural, brought him to the Roman governor. There, flayed to the bone with scourges, he neither begged nor wept, but, turning his voice to lamentation as best he could, answered every blow with ‘Woe to Jerusalem!’”
Notes and citation
Summary: Josephus (quoted): scourged to the bone by the Roman governor, he answered each blow with “Woe to Jerusalem!”
- Quotation from Josephus, J.W. 6.303–304.
Extrabiblical texts: Josephus, J.W. 6.303–304 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.8.9 (Dindorf 4:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-9).
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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.
3.8.10Dindorf 4:100
ἕτερον δέ τι τούτου παραδοξότερον ὁ αὐτὸς ἱστορεῖ συγγραφεὺς χρησμόν τινα φάσκων ἐν ἱεροῖς γράμμασιν ηὑρῆσθαι περιέχοντα ὡς κατὰ τὸν καιρὸν ἐκεῖνον ἀπὸ τῆς χώρας τις αὐτῶν ἄρξει τῆς οἰκουμένης, ὃν αὐτὸς μὲν ἐπὶ Οὐεσπασιανὸν πεπληρῶσθαι ἐξείληφεν·
heteron de ti toutou paradoxoteron ho autos historei syngrapheus chrēsmon tina phaskōn en hierois grammasin hēurēsthai periechonta hōs kata ton kairon ekeinon apo tēs chōras tis autōn arxei tēs oikoumenēs, hon autos men epi Ouespasianon peplērōsthai exeilēphen;
The same writer relates something else still more remarkable than this, saying that an oracle was found in the sacred writings declaring that at that time someone from their country would rule the inhabited world; and he himself understood it to have been fulfilled in Vespasian.
Num 24:17 (allusion, low confidence)
Notes and citation
Summary: Josephus reports an oracle that a ruler of the world would come from Judea, which he applied to Vespasian.
- The source is Josephus, J.W. 6.312–313; the oracle is probably Num 24:17 or Dan 9.
Extrabiblical texts: Josephus, J.W. 6.312–313 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.8.10 (Dindorf 4:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-10).
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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.
3.8.11Dindorf 4:100
ἀλλʼ οὐχ ἁπάσης γε οὗτος ἢ μόνης ἦρξεν τῆς ὑπὸ ῾Ρωμαίους· δικαιότερον δʼ ἂν ἐπὶ τὸν χριστὸν ἀναχθείη, πρὸς ὃν εἴρητο ὑπὸ τοῦ πατρὸς “αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.” οὗ δὴ κατʼ αὐτὸ δὴ ἐκεῖνο τοῦ καιροῦ εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος τῶν ἱερῶν ἀποστόλων καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα ἀυτῶν.
allʼ ouch hapasēs ge houtos ē monēs ērxen tēs hypo ῾Rōmaious; dikaioteron dʼ an epi ton christon anachtheiē, pros hon eirēto hypo tou patros “aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs.” hou dē katʼ auto dē ekeino tou kairou eis pasan tēn gēn exēlthen ho phthongos tōn hierōn apostolōn kai eis ta perata tēs oikoumenēs ta rhēmata autōn.
But he did not rule the whole world, only the part under the Romans; it would more justly be referred to Christ, to whom it was said by the Father, “Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession.” At that very time, indeed, the voice of the holy apostles went out into all the earth, and their words to the ends of the world.
Ps 2:8 (quotation, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The oracle fits Christ better than Vespasian, since Christ's apostles were then reaching the whole world.
- The quotations are Ps 2:8 and Ps 19:4 (18:5 LXX).
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 3.8.11 (Dindorf 4:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-8-11).
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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.
Church 3, chapter 9
3.9.1Dindorf 4:100
Ἐπὶ τούτοις ἅπασιν ἄξιον μηδʼ αὐτὸν τὸν Ἰώσηπον, τοσαῦτα τῇ μετὰ χεῖρας συμβεβλημένον ἱστορίᾳ, ὁπόθεν τε καὶ ἀφʼ οἵου γένους ὡρμᾶτο ἀγνοεῖν. δηλοῖ δὲ πάλιν αὐτὸς καὶ τοῦτο λέγων ὧδε “Ἰώσηπος Ματταθίου παῖς, ἐξ Ἱεροσολύμων ἱερεὺς, αὐτός τε ῾Ρωμαίους πολεμήσας τὰ πρῶτα καὶ τοῖς ὕστερον παρατυχὼν ἐξ ἀνάγκης.”
Epi toutois hapasin axion mēdʼ auton ton Iōsēpon, tosauta tę̄ meta cheiras symbeblēmenon historią, hopothen te kai aphʼ hoiou genous hōrmato agnoein. dēloi de palin autos kai touto legōn hōde “Iōsēpos Mattathiou pais, ex Hierosolymōn hiereus, autos te ῾Rōmaious polemēsas ta prōta kai tois hysteron paratychōn ex anankēs.”
In addition to all these things, it is worth not being ignorant of Josephus himself, who has contributed so much to the present history: where he came from and of what family. He shows this too himself, saying: “Josephus, son of Matthias, a priest from Jerusalem, who himself fought against the Romans at first and was present of necessity at later events.”
Notes and citation
Summary: Josephus (quoted) describes himself as son of Matthias, a priest of Jerusalem who fought the Romans and later was with them.
- Quotation from Josephus, J.W. 1.3.
Extrabiblical texts: Josephus, J.W. 1.3 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.9.1 (Dindorf 4:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-9-1).
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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.
3.9.2Dindorf 4:100–101
μάλιστα δὲ τῶν κατʼ ἐκεῖνο καιροῦ Ἰουδαίων παρὰ μόνοις τοῖς ὁμοεθνέσιν, ἀλλὰ καὶ παρὰ ῾Ρωμαίοις γέγονεν ἀνὴρ ἐπιδοξότατος, ὡς αὐτὸν μὲν ἀναθέσει ἀνδριάντος ἐπὶ ῾Ρωμαίωντιμηθῆναι πόλεως, τοὺς δὲ σπουδασθέντας αὐτῷ λόγους βιβλιοθήκρας ἀξιωθῆναι.
malista de tōn katʼ ekeino kairou Ioudaiōn para monois tois homoethnesin, alla kai para ῾Rōmaiois gegonen anēr epidoxotatos, hōs auton men anathesei andriantos epi ῾Rōmaiōntimēthēnai poleōs, tous de spoudasthentas autǭ logous bibliothēkras axiōthēnai.
He became the most famous of the Jews of that time, not only among his own countrymen but also among the Romans, so that he was honoured by the setting up of a statue in the city of the Romans, and the works he had laboured over were thought worthy of a place in the library.
Notes and citation
Summary: Josephus was honoured by Jews and Romans alike, with a statue in Rome and his books in its library.
- The digital text has βιβλιοθήκρας for βιβλιοθήκης.
Cite (SBL): Eusebius, Hist. eccl. 3.9.2 (Dindorf 4:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-9-2).
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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.
3.9.3Dindorf 4:101
οὗτος δὴ πᾶσαν τὴν Ἰουδϊκῆν ἀρχαιολογίαν ἐν ὅλοις εἴκοσι καταβέβληται συγγράμμασι, τὴν δʼ ἱστορίαν τοῦ κατʼ αὐτὸν Ἰουδαϊκοῦ πολέμου ἐν ἑπτὰ, ἃ οὐ μόνον τῇ Ἑλλήνων, ἀλλὰ καὶ τῇ τατρίῳ φωνῇ παραδοῦναι αὐτὸς ἑαυτῷ μαρτυρεῖ, ἄξιός γε ὢν διὰ τὰ λοιπὰ πιστεύεσθαι.
houtos dē pasan tēn Ioudïkēn archaiologian en holois eikosi katabeblētai syngrammasi, tēn dʼ historian tou katʼ auton Ioudaïkou polemou en hepta, ha ou monon tę̄ Hellēnōn, alla kai tę̄ tatriǭ phōnę̄ paradounai autos heautǭ martyrei, axios ge ōn dia ta loipa pisteuesthai.
He composed the whole Jewish Antiquities in twenty books, and the history of the Jewish War of his own time in seven, which he himself testifies that he handed down not only in Greek but also in his native tongue; and he is worthy of belief because of the rest of his work.
Notes and citation
Summary: Josephus wrote the Antiquities in twenty books and the Jewish War in seven, the latter also in his native language.
- Compare Josephus, J.W. 1.3.
Extrabiblical texts: Josephus (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.9.3 (Dindorf 4:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-9-3).
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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.
3.9.4Dindorf 4:101
καὶ ἕτερα δὲ αὐτοῦ φέρεται σπουδῆς ἄξια δύο, τὰ περὶ τῆς Ἰουδαίων ἀρχαιότητος, ἐν οἷς καὶ ἀντιρρήσεις πρὸς Ἀπίωνα τὸν γραμματικὸν κατὰ Ἰουδαίων τηνικάδε συντάξαντα λόγον πεποίηται καὶ πρὸς ἄλλους, οἳ διαβάλλειν καὶ αὐτοὶ τὰ πάτρια τοὐ Ἰουδαίων ἔθνους ἐπειράθησαν.
kai hetera de autou pheretai spoudēs axia dyo, ta peri tēs Ioudaiōn archaiotētos, en hois kai antirrēseis pros Apiōna ton grammatikon kata Ioudaiōn tēnikade syntaxanta logon pepoiētai kai pros allous, hoi diaballein kai autoi ta patria tou Ioudaiōn ethnous epeirathēsan.
Two other works of his worthy of study are extant, On the Antiquity of the Jews, in which he makes replies to Apion the grammarian, who had then composed a treatise against the Jews, and to others who had also tried to slander the ancestral customs of the Jewish nation.
Notes and citation
Summary: Josephus also wrote Against Apion in two books, defending Jewish customs.
Extrabiblical texts: Josephus, Ag. Ap. (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.9.4 (Dindorf 4:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-9-4).
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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.
3.9.5Dindorf 4:101
τούτων ἐν τῷ προτέρῳ τὸν ἀριθμὸν τῆς λεγομένης παλαιᾶς τῶν ἐνδιαθήκων γραφῶν τίθησι, τίνα τὰ παρʼ Ἑβραίοις ἀναντίρρητα, ὡσὰν ἐξ ἀρχαίας παραδόσεως, αὐτοῖς ῥήμασι διὰ τούτων διδάσκων·
toutōn en tǭ proterǭ ton arithmon tēs legomenēs palaias tōn endiathēkōn graphōn tithēsi, tina ta parʼ Hebraiois anantirrēta, hōsan ex archaias paradoseōs, autois rhēmasi dia toutōn didaskōn;
In the first of these he gives the number of the canonical Scriptures of the so-called Old Testament, which are undisputed among the Hebrews, as from ancient tradition, teaching it in these very words:
Notes and citation
Summary: In Against Apion Josephus lists the undisputed Hebrew Scriptures.
Extrabiblical texts: Josephus, Ag. Ap. 1.38 (Josephus (works); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.9.5 (Dindorf 4:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-9-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 10
3.10.1Dindorf 4:101
“Οὐ μυριάδες οὖν βιβλίων εἰσὶ παρʼ ἡμῖν “ἀσυμφώνων καὶ μαχομένων, δύο δὲ μόνα πρὸς τοῖς “εἴκοσι βιβλία, τοῦ παντὸς ἔχοντα χρόνου τὴν ἀναγραφὴν, τὰ δικαίως θεῖα πεπιστευμένα.
“Ou myriades oun bibliōn eisi parʼ hēmin “asymphōnōn kai machomenōn, dyo de mona pros tois “eikosi biblia, tou pantos echonta chronou tēn anagraphēn, ta dikaiōs theia pepisteumena.
“We do not, then, have tens of thousands of books disagreeing and conflicting with one another, but only twenty-two books, containing the record of all time, which are rightly believed to be divine.
Notes and citation
Summary: Josephus (quoted): the Jews have only twenty-two books, rightly held divine.
- The quotation (3.10.1–5) is Josephus, Ag. Ap. 1.38–42.
Extrabiblical texts: Josephus, Ag. Ap. 1.38 (Josephus (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.10.1 (Dindorf 4:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.10.2Dindorf 4:101
καὶ τού- ‘των πέντε μέν ἐστι τὰ Μωυσέως, ἃ τούς τε νόμους “περιέχει καὶ τὴν τῆς ἀνθρωπογονίας παράδοσιν, ‘μέχρι τῆς αὐτοῦ τελευτῆς. οὗτος ὁ χρόνος ἀπολείπει ‘τρισχιλίων ὀλίγῳ ἐτῶν.
kai tou- ‘tōn pente men esti ta Mōyseōs, ha tous te nomous “periechei kai tēn tēs anthrōpogonias paradosin, ‘mechri tēs autou teleutēs. houtos ho chronos apoleipei ‘trischiliōn oligǭ etōn.
Of these, five are those of Moses, which contain the laws and the tradition from the creation of man up to his death. This period falls a little short of three thousand years.
Notes and citation
Summary: Josephus (quoted): five books of Moses contain the laws and history to Moses' death.
- Quotation from Josephus, Ag. Ap. 1.39.
Extrabiblical texts: Josephus, Ag. Ap. 1.39 (Josephus (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.10.2 (Dindorf 4:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.10.3Dindorf 4:101
ἀπὸ δὲ τῆς Μωυσέως ‘τελευτῆς μέχρι τῆς Ἀρταξέρξου τοῦ μετὰ Ξέρξην Περσῶν βασιλέως οἱ μετὰ Μωυσῆν προφῆται τὰ κατʼ αὐτοὺς πραχθέντα συνέγραψαν ἐν τρισὶ καὶ δέκα βιβλίοις. αἶ δὲ λοιπαὶ τέσσαρες ὕμνους εἰς τὸν θεὸν καὶ τοῖς ἀνθρώποις ὑποθήκας τοῦ βίου περιέχουσιν.
apo de tēs Mōyseōs ‘teleutēs mechri tēs Artaxerxou tou meta Xerxēn Persōn basileōs hoi meta Mōysēn prophētai ta katʼ autous prachthenta synegrapsan en trisi kai deka bibliois. ai de loipai tessares hymnous eis ton theon kai tois anthrōpois hypothēkas tou biou periechousin.
From the death of Moses until Artaxerxes, who was king of the Persians after Xerxes, the prophets after Moses wrote the history of their times in thirteen books. The remaining four contain hymns to God and precepts of life for men.
Notes and citation
Summary: Josephus (quoted): thirteen books of the prophets cover Moses to Artaxerxes, and four contain hymns and precepts.
- Quotation from Josephus, Ag. Ap. 1.40.
Extrabiblical texts: Josephus, Ag. Ap. 1.40 (Josephus (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.10.3 (Dindorf 4:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.10.4Dindorf 4:101–102
ἀπὸ δὲ Ἀρταξέρξου μέχρι τοῦ καθʼ ἡμᾶς χρόνου ‘γέγραπται μὲν ἕκαστα, πίστεως δʼ οὐχ ὁμοίας ἠξί- “ωται τοῖς πρὸ αὐτῶν, διὰ τὸ μὴ γενέσθαι τὴν τῶν προ- “φητῶν ἀκριβῆ διαδοχήν.
apo de Artaxerxou mechri tou kathʼ hēmas chronou ‘gegraptai men hekasta, pisteōs dʼ ouch homoias ēxi- “ōtai tois pro autōn, dia to mē genesthai tēn tōn pro- “phētōn akribē diadochēn.
From Artaxerxes to our own time everything has been recorded, but it has not been thought worthy of the same credit as what came before, because the exact succession of the prophets did not continue.
Notes and citation
Summary: Josephus (quoted): later writings are not equally trusted, since the succession of prophets ceased.
- Quotation from Josephus, Ag. Ap. 1.41.
Extrabiblical texts: Josephus, Ag. Ap. 1.41 (Josephus (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.10.4 (Dindorf 4:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.10.5Dindorf 4:102
δῆλον δʼ ἐστὶν ἔργῳ πῶς “ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασι. τοσούτου γὰρ αἰ- “ῶνος ἤδη παρωχηκότος οὔτε προσθεῖναί οὔτε ἀφε- “λεῖν ἀπʼ αὐτῶν οὔτε μεταθεῖναι τετόλμηκε, πᾶσι δὲ “σύμφυτόν ἐστιν εὐθὺς ἐκ πρώης γενέσεως Ἰουδαίοις “τὸ νομίζειν αὐτὰ θεοῦ δόγματα, καὶ τούτοις ἐπιμένειν, “καὶ ὑπὲρ αὐτῶν, εἰ δέοι, θνήσκειν ἡδέως.”
dēlon dʼ estin ergǭ pōs “hēmeis prosimen tois idiois grammasi. tosoutou gar ai- “ōnos ēdē parōchēkotos oute prostheinai oute aphe- “lein apʼ autōn oute metatheinai tetolmēke, pasi de “symphyton estin euthys ek prōēs geneseōs Ioudaiois “to nomizein auta theou dogmata, kai toutois epimenein, “kai hyper autōn, ei deoi, thnēskein hēdeōs.”
It is clear in practice how we approach our own writings. For though so long an age has already passed, no one has dared to add, to take away, or to alter anything; but it is innate in all Jews from their very birth to regard them as decrees of God, to abide by them, and, if need be, gladly to die for them.”
Notes and citation
Summary: Josephus (quoted): no Jew has dared to change the Scriptures; all regard them as God's decrees and would die for them.
- Quotation from Josephus, Ag. Ap. 1.42.
Extrabiblical texts: Josephus, Ag. Ap. 1.42 (Josephus (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.10.5 (Dindorf 4:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.10.6Dindorf 4:102
καὶ ταῦτα δὲ τοῦ συγγραφέως χρησίμως ὧδε παρατεθείσθω. πεπόνηται δὲ καὶ ἄλλο οὐκ ἀγεννὲς σπούδασμα τῷ ἀνδρὶ περὶ αὐτοκράτορος λογισμοῦ, ὅ τινες Μακκαβαϊκὸν ἐπέγραψαν, τῷ τοὺς ἀγῶνας τῶν ἐν τοῖς οὕτω καλουμένοις Μακκαβαϊκοῖς συγγράμμασιν ὑπὲρ τῆς εἰς τὸ θεῖον εὐσεβείας ἀνδρισαμένων Ἑβραίων περιέχειν.
kai tauta de tou syngrapheōs chrēsimōs hōde paratetheisthō. peponētai de kai allo ouk agennes spoudasma tǭ andri peri autokratoros logismou, ho tines Makkabaïkon epegrapsan, tǭ tous agōnas tōn en tois houtō kaloumenois Makkabaïkois syngrammasin hyper tēs eis to theion eusebeias andrisamenōn Hebraiōn periechein.
Let these words of the historian be usefully set down here. The man also composed another not ignoble work, On the Sovereignty of Reason, which some have entitled Maccabean, because it contains the struggles of the Hebrews who acted bravely for piety toward God in the writings called Maccabean.
Notes and citation
Summary: Josephus is also credited with On the Sovereignty of Reason, called 4 Maccabees.
- The work is 4 Maccabees; its attribution to Josephus is generally rejected today.
Extrabiblical texts: 4 Macc (4 Maccabees; allusion)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.10.6 (Dindorf 4:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.10.7Dindorf 4:102
καὶ πρὸς τῷ τέλει δὲ τῆς εἰκοστῆς ἀρχαιολογίας ἐπισημαίνεται ὁ αὐτὸς, ὡσὰν προῃρημένος ἐν τέτταρσι συγγράψαι βιβλίοις κατὰ τὰς πατρίους δόξας τῶν Ἰουδαίων περὶ θεοῦ καὶ τῆς οὐσίας αὐτοῦ, καὶ περὶ τῶν νόμων, διὰ τί κατʼ αὐτοὺς τὰ μὲν ἔξεστι πράττειν, τὰ δὲ κεκώλυται. καὶ ἄλλα δὲ αὐτῷ σπουδασθῆναι ὁ αὐτὸς ἐν τοῖς ἰδίοις αὐτοῦ μνημονεύει λόγοις.
kai pros tǭ telei de tēs eikostēs archaiologias episēmainetai ho autos, hōsan proę̄rēmenos en tettarsi syngrapsai bibliois kata tas patrious doxas tōn Ioudaiōn peri theou kai tēs ousias autou, kai peri tōn nomōn, dia ti katʼ autous ta men exesti prattein, ta de kekōlytai. kai alla de autǭ spoudasthēnai ho autos en tois idiois autou mnēmoneuei logois.
And at the end of the twentieth book of the Antiquities the same writer indicates that he had resolved to write in four books, according to the ancestral opinions of the Jews, about God and his being, and about the laws, why according to them some things are permitted and others forbidden. The same writer mentions in his own works other works he had undertaken as well.
Notes and citation
Summary: Josephus planned a four-book work on God and the reasons for the Jewish laws.
- The source is Josephus, Ant. 20.268.
Extrabiblical texts: Josephus, Ant. 20.268 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.10.7 (Dindorf 4:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.10.8Dindorf 4:102
πρὸς τούτοις εὔλογον καταλέξαι καὶ ἃς ἐπʼ αὐτοῦ τῆς ἀρχαιολογίας τοῦ τέλους φωνὰς παρατέθειται, εἰς πίστωσιν τῆς τῶν ἐξ αὐτοῦ παραληφθέντων ἡμῖν μαρτυρίας. διαβάλλων δῆτα Ἰοῦστον Τιβεριέα, ὁμοίως αὐτῷ τὰ κατὰ τοὺς αὐτοὺς ἱστορῆσαι χρόνους πεπειραμένον, ὡς μὴ τἀληθῆ συγγεγραφότα πολλάς τε ἄλλας εὐθύνα ἐπαγαγὼν τῷ ἀνδρὶ, καὶ ταῦτα αὐτοῖς ῥήμασιν ἐπιλέγει
pros toutois eulogon katalexai kai has epʼ autou tēs archaiologias tou telous phōnas paratetheitai, eis pistōsin tēs tōn ex autou paralēphthentōn hēmin martyrias. diaballōn dēta Iouston Tiberiea, homoiōs autǭ ta kata tous autous historēsai chronous pepeiramenon, hōs mē talēthē syngegraphota pollas te allas euthyna epagagōn tǭ andri, kai tauta autois rhēmasin epilegei
Besides these it is reasonable to quote also the words he has set down at the end of the Antiquities, to confirm the testimony of what we have taken from him. Attacking Justus of Tiberias, who had likewise tried to write the history of the same times, for not having written the truth, and bringing many other charges against the man, he adds these very words:
Notes and citation
Summary: Eusebius introduces Josephus's words against Justus of Tiberias.
- The words quoted next are from Josephus, Life 361–364, which was appended to the Antiquities.
Extrabiblical texts: Josephus, Life 361 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.10.8 (Dindorf 4:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-8).
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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.
3.10.9Dindorf 4:102–103
“οὐ μὴν ἐγώ σοι τὸν αὐτὸν τρόπον περὶ τῆς “ἐμαυτοῦ γραφῆς ἔδεισα, ἀλλʼ αὐτοῖς ἐπέδωκα τοῖς αὐτοκράτορσι τὰ βιβλία, μόνον οὐχὶ τῶν ἔργων ἤδη βλεπομένων. συνῄδειν γὰρ ἐμαυτῷ τετηρηκότι τὴν τῆς ἀληθείας παράδοσιν, ἐφʼ ᾗ μαρτυρίας τεύξεσθαι προσδοκήσας οὐ διήμαρτον.
“ou mēn egō soi ton auton tropon peri tēs “emautou graphēs edeisa, allʼ autois epedōka tois autokratorsi ta biblia, monon ouchi tōn ergōn ēdē blepomenōn. synę̄dein gar emautǭ tetērēkoti tēn tēs alētheias paradosin, ephʼ hę̄ martyrias teuxesthai prosdokēsas ou diēmarton.
“I, however, did not have the same fear as you about my own writing, but I presented the books to the emperors themselves, when the deeds were all but still before their eyes. For I was conscious of having preserved the tradition of the truth, and in expecting to obtain their testimony to it I was not disappointed.
Notes and citation
Summary: Josephus (quoted): unlike Justus, he gave his books to the emperors themselves, confident of their truth.
- The quotation (3.10.9–11) is Josephus, Life 361–363.
Extrabiblical texts: Josephus, Life 361 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.10.9 (Dindorf 4:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-9).
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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.
3.10.10Dindorf 4:103
καὶ ἄλλοις δὲ πολλοῖς ἐπέδωκα τὴν ἱστορίαν, ὧν ἔνιοι καὶ παρατετυχἡκεσαν τῷ πολέμῳ, καθάπερ βασιλεὺς Ἀγρίππας καί τινες αὐτοῦ τῶν συγγενῶν.
kai allois de pollois epedōka tēn historian, hōn enioi kai paratetychēkesan tǭ polemǭ, kathaper basileus Agrippas kai tines autou tōn syngenōn.
And I presented the history to many others too, some of whom had actually taken part in the war, such as King Agrippa and some of his relatives.
Notes and citation
Summary: Josephus (quoted): he also gave it to participants such as King Agrippa.
- Quotation from Josephus, Life 362.
Extrabiblical texts: Josephus, Life 362 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.10.10 (Dindorf 4:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-10).
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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.
3.10.11Dindorf 4:103
ὁ μὲν γὰρ αὐτοκράτωρ Τίτος οὕτως ἐκ μόνων αὐτῶν ἐβουλήθη τὴν γνῶσιν τοῖς ἀνθρώποις παραδοῦναι τῶν πράξεων, ὥστε χαράξας τῇ αὐτοῦ χειρὶ τὰ βιβλία δημοσιεύεσθαι προσέταξεν, ὁ δὲ βασιλεὺς Ἀγρίππας ἐξήκοντα δύο ἔγραψεν ἐπιστολὰς, τῇ τῆς ἀληθείας παραδόσει μαρτυρῶν, ἀφʼ ὧν καὶ δύο παρατίθησιν. ἀλλὰ τὰ μὲν κατὰ τοῦτον ταύτῃ πη δεδηλώσθω, ἴωμεν δʼ ἐπὶ τὰ ἑξῆς.
ho men gar autokratōr Titos houtōs ek monōn autōn eboulēthē tēn gnōsin tois anthrōpois paradounai tōn praxeōn, hōste charaxas tę̄ autou cheiri ta biblia dēmosieuesthai prosetaxen, ho de basileus Agrippas exēkonta dyo egrapsen epistolas, tę̄ tēs alētheias paradosei martyrōn, aphʼ hōn kai dyo paratithēsin. alla ta men kata touton tautę̄ pē dedēlōsthō, iōmen dʼ epi ta hexēs.
For the emperor Titus so wished the knowledge of the events to be handed down to men from these books alone that he signed them with his own hand and ordered them to be published; and King Agrippa wrote sixty-two letters bearing witness to the truth of the account.” Of these he also quotes two. But let what concerns him be shown in this way; let us go on to what follows.
Notes and citation
Summary: Josephus (quoted): Titus signed and published his books, and Agrippa wrote sixty-two letters confirming them.
- Quotation from Josephus, Life 363–364.
Extrabiblical texts: Josephus, Life 363–364 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.10.11 (Dindorf 4:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-10-11).
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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 3, chapter 11
3.11.1Dindorf 4:103
Μετὰ τὴν Ἰακώβου μαρτυρίαν καὶ τὴν αὐτίκα γενομένην ἅλωσιν τῆς Ἱερουσαλὴμ λόγος κατέχει τῶν ἀποστόλων καὶ τῶν τοῦ κυρίου μαθητῶν τοὺς εἰσέτι τῷ βίῳ λειπομένους ἐπὶ ταὐτὸ πανταχόθεν συνελθεῖν, ἅμα τοῖς πρὸς γένους κατὰ σάρκα τοῦ κυρίου (πλείους γὰρ καὶ τούτων περιῆσαν εἰσέτι τότε τῷ βίῳ) βουλήν τε ὁμοῦ τοὺς πάντας περὶ τοῦ τίνα χρὴ τῆς Ἰακώβου διαδοχῆς ἐπικρῖναι ἄξιον ποιήσασθαι, καὶ δὴ ἀπὸ μιᾶς γνώμης τοὺς πάντας Συμεῶνα τὸν τοῦ Κλωπᾶ, οὗ καὶ ἡ τοῦ εὐαγγελίου μνημονεύει γραφὴ, τοῦ τῆς αὐτόθι παροικίας θρόνου ἄξιον εἶναι δοκιμάσαι, ἀνεψιόν γε, ὥς φασι, γεγονότα τοῦ σωτῆρος. τὸν γὰρ οὖν Κλωπᾶν ἀδελφὸν τοῦ Ἰωσὴφ ὑπάρχειν Ἡγήσιππος ἱστορεῖ.
Meta tēn Iakōbou martyrian kai tēn autika genomenēn halōsin tēs Hierousalēm logos katechei tōn apostolōn kai tōn tou kyriou mathētōn tous eiseti tǭ biǭ leipomenous epi tauto pantachothen synelthein, hama tois pros genous kata sarka tou kyriou (pleious gar kai toutōn periēsan eiseti tote tǭ biǭ) boulēn te homou tous pantas peri tou tina chrē tēs Iakōbou diadochēs epikrinai axion poiēsasthai, kai dē apo mias gnōmēs tous pantas Symeōna ton tou Klōpa, hou kai hē tou euangeliou mnēmoneuei graphē, tou tēs autothi paroikias thronou axion einai dokimasai, anepsion ge, hōs phasi, gegonota tou sōtēros. ton gar oun Klōpan adelphon tou Iōsēph hyparchein Hēgēsippos historei.
After the martyrdom of James and the capture of Jerusalem which immediately followed, tradition has it that those of the apostles and disciples of the Lord who were still alive came together from every quarter, with those who were related to the Lord according to the flesh (for most of these too were still alive then), and all took counsel together as to whom they should judge worthy to succeed James; and all with one mind approved Simeon the son of Clopas, who is also mentioned in the scripture of the Gospel, as worthy of the throne of the community there, being, as they say, a cousin of the Saviour. For Hegesippus relates that Clopas was the brother of Joseph.
John 19:25 (allusion, medium confidence)
Notes and citation
Summary: After James's death and Jerusalem's fall, the surviving apostles and the Lord's relatives chose Simeon son of Clopas, the Lord's cousin, as bishop of Jerusalem.
- Allusion to John 19:25 (Clopas). The information on Clopas is from Hegesippus.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.11.1 (Dindorf 4:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-11-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 12
3.12.1Dindorf 4:103–104
Καὶ ἐπὶ τούτοις Οὐεσπασιανὸν μετὰ τὴν τἂν Ἱεροσολύμων ἅλωσιν πάντας τοὺς ἀπὸ γένους Δαβὶδ, ὡς ἂν μὴ περιλειφθείη παρὰ Ἰουδαίοις τῶν ἀπὸ τῆς βασιλικῆς φυλῆς, ἀνα ζητεῖσθαι προστάξαι, μέγιστόν τε Ἰουδαίοις αὖθις ἐν ταύτης διωγμὸν ἐπαρτηθῆναι τῆς αἰτίας.
Kai epi toutois Ouespasianon meta tēn tan Hierosolymōn halōsin pantas tous apo genous Dabid, hōs an mē perileiphtheiē para Ioudaiois tōn apo tēs basilikēs phylēs, ana zēteisthai prostaxai, megiston te Ioudaiois authis en tautēs diōgmon epartēthēnai tēs aitias.
And in addition, [Hegesippus relates] that Vespasian, after the capture of Jerusalem, ordered a search for all who were of the family of David, so that none of the royal tribe might be left among the Jews; and that for this reason a very great persecution again hung over the Jews.
Notes and citation
Summary: Vespasian ordered a search for all descendants of David, bringing new persecution on the Jews.
- The sentence depends on the preceding “Hegesippus relates.”
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.12.1 (Dindorf 4:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-12-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 13
3.13.1Dindorf 4:104
Ἐπὶ δέκα δὲ τὸν Οὐεσπασιανὸν ἔτεσι βα σιλεύσαντα αὐτοκράτωρ Τίτος ὁ παῖς διαδέχεται, ου κατὰ δεύτερον ἔτος τῆς βασιλείας Λίνος ἐπίσκοπο τῆς Ῥωμαίων ἐκκλησίας δυοκαίδεκα τὴν λειτουργία ἐνιαυτοῖς κατασχὼν Ἀνεγκλήτῳ ταύτην παραδίδωσι Τίτον δὲ Δομετιανὸς ἀδελφὸς διαδέχεται, δύο ἔτεο καὶ μησὶ τοῖς ἴσοις βασιλεύσαντα.
Epi deka de ton Ouespasianon etesi ba sileusanta autokratōr Titos ho pais diadechetai, ou kata deuteron etos tēs basileias Linos episkopo tēs Rhōmaiōn ekklēsias dyokaideka tēn leitourgia eniautois kataschōn Anenklētǭ tautēn paradidōsi Titon de Dometianos adelphos diadechetai, dyo eteo kai mēsi tois isois basileusanta.
After Vespasian had reigned ten years, the emperor Titus his son succeeded him; in the second year of his reign Linus, bishop of the church of the Romans, having held the ministry twelve years, handed it over to Anencletus. Titus was succeeded by his brother Domitian, after reigning two years and as many months.
Notes and citation
Summary: Titus succeeded Vespasian; Linus of Rome was succeeded by Anencletus; Domitian followed Titus.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.13.1 (Dindorf 4:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-13-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 14
3.14.1Dindorf 4:104
Τετάρτῳ μὲν οὖν ἔτει Δομετιανοῦ τῆς κατʼ Ἀλεξάνδρειαν παροικίας ὁ πρῶτος Ἀννιανὸς, δύο πρὸς εἴκοσιν ἀναπλήσας ἔτη, τελευτᾷ, διαδέχεται δʼ αὐτὸν δεύτερος Ἀβίλιος.
Tetartǭ men oun etei Dometianou tēs katʼ Alexandreian paroikias ho prōtos Annianos, dyo pros eikosin anaplēsas etē, teleutą, diadechetai dʼ auton deuteros Abilios.
In the fourth year of Domitian, Annianus, the first of the community in Alexandria, died after completing twenty-two years, and Abilius succeeded him as second.
Notes and citation
Summary: Annianus of Alexandria died and was succeeded by Abilius.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.14.1 (Dindorf 4:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-14-1).
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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.
Church 3, chapter 15
3.15.1Dindorf 4:104
Δωδεκάτῳ δὲ ἔτει τῆς ἡγεμονίας τῆς Ῥωμαίων ἐκκλησίας Ἀνέγκλητον ἔτεσιν ἐπισκοπεύσαντα δεκαδύο διαδέχεται Κλήμης. ὃν συνεργὸν ἑαυτοῦ γενέσθαι Φιλιππησίοις ἐπιστέλλων ὁ ἀπόστολος δι- δάσκει λέγων “μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν “συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.''
Dōdekatǭ de etei tēs hēgemonias tēs Rhōmaiōn ekklēsias Anenklēton etesin episkopeusanta dekadyo diadechetai Klēmēs. hon synergon heautou genesthai Philippēsiois epistellōn ho apostolos di- daskei legōn “meta kai Klēmentos kai tōn loipōn “synergōn mou, hōn ta onomata en biblǭ zōēs.''
In the twelfth year of the same reign, Anencletus, having been bishop of the church of the Romans for twelve years, was succeeded by Clement, whom the apostle, writing to the Philippians, shows to have been his fellow worker, saying, “with Clement also and the rest of my fellow workers, whose names are in the book of life.”
Phil 4:3 (quotation, high confidence)
Notes and citation
Summary: Clement, whom Paul names as a co-worker, succeeded Anencletus as bishop of Rome.
- The quotation is Phil 4:3; the identification is traditional. The digital text repeats μου.
Notes on the original text
- Digital text corrected (repeated word in the digital text): συνεργῶν μου μου, → συνεργῶν μου,.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.15.1 (Dindorf 4:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-15-1).
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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.
Church 3, chapter 16
3.16.1Dindorf 4:104
Τούτου δὴ οὑν τοῦ Κλήμεντος ὁμολογουμένη μία ἐπιστολὴ φέρεται, μεγάλη τε καὶ θαυμασία, ἥν ὡς ἀπὸ τῆς Ῥωμαίων ἐκκλησίας τῇ Κορινθίων διετυπώσατο, στάσεως τηνικάδε κατὰ τὴν Κόρινθον γενομένης. ταύτην δὲ καὶ ἐν πλείσταις ἐκκλησίαις ἐπὶ τοῦ κοινοῦ δεδημοσιευμένην πάλαι τε καὶ καθʼ ἡμᾶς αὐτοὺς ἔγνωμεν. καὶ ὕτι γε κατὰ τὸν δηλούμενον τὰ τῆς Κορινθίων κεκίνητο στάσεως ἀξιόχρεως μάρτυς ὁ Ἡγήσιππος.
Toutou dē houn tou Klēmentos homologoumenē mia epistolē pheretai, megalē te kai thaumasia, hēn hōs apo tēs Rhōmaiōn ekklēsias tę̄ Korinthiōn dietypōsato, staseōs tēnikade kata tēn Korinthon genomenēs. tautēn de kai en pleistais ekklēsiais epi tou koinou dedēmosieumenēn palai te kai kathʼ hēmas autous egnōmen. kai hyti ge kata ton dēloumenon ta tēs Korinthiōn kekinēto staseōs axiochreōs martys ho Hēgēsippos.
Of this Clement one acknowledged letter is extant, great and wonderful, which he composed in the name of the church of the Romans to that of the Corinthians, when a sedition had then arisen in Corinth. We know that this too has been read publicly in very many churches, both of old and in our own time. And that the sedition of the Corinthians was stirred up at the time indicated, Hegesippus is a trustworthy witness.
Notes and citation
Summary: Clement's acknowledged letter to Corinth, written during a sedition there, is read publicly in many churches.
Extrabiblical texts: 1 Clem. (1 Clement; allusion); Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.16.1 (Dindorf 4:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-16-1).
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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.
Church 3, chapter 17
3.17.1Dindorf 4:104–105
Πόλλην γε μὴν εἰς πολ- λοὺς ἐπιδειξάμενος ὁ Δομετιανὸς ὠμότητα, οὐκ ἀλίγον τε τῶν ἐπὶ Ῥώμης εὐπατριδῶν τε καὶ ἐπισήμων ἀνδρῶν πλῆθος οὐ μετʼ εὐλόγου κρίσεως κτείνας, μυρίους τε ἄλλους ἐπιφανεῖς ἄνδρας ταῖς ὑπὲρ τὴν ἐνορίαν ζημιώσας φυγαῖς καὶ ταῖς τῶν οὐσιῶν ἀποβολαῖς ἀναιτίως, τελευτῶν τῆς Νέρωνος θεοεχθρίας τε καὶ θεομαχίας διάδοχον ἑαυτὸν κατεστήσατο. δεύτερος δῆτα τὸν καθʼ ἡμῶν ἀνεκίνει διωγμὸν, καίπερ τοῦ πατρὸς αὐτῷ Οὐεσπασιανοῦ μηδὲν καθʼ ἡμῶν ἄτοπον ἐπινοήσαντος.
Pollēn ge mēn eis pol- lous epideixamenos ho Dometianos ōmotēta, ouk aligon te tōn epi Rhōmēs eupatridōn te kai episēmōn andrōn plēthos ou metʼ eulogou kriseōs kteinas, myrious te allous epiphaneis andras tais hyper tēn enorian zēmiōsas phygais kai tais tōn ousiōn apobolais anaitiōs, teleutōn tēs Nerōnos theoechthrias te kai theomachias diadochon heauton katestēsato. deuteros dēta ton kathʼ hēmōn anekinei diōgmon, kaiper tou patros autǭ Ouespasianou mēden kathʼ hēmōn atopon epinoēsantos.
Domitian, having shown great cruelty toward many, having put to death without reasonable trial no small number of the patricians and notable men at Rome, and having punished countless other distinguished men without cause with exile beyond the borders and confiscation of their property, finally made himself successor to Nero's enmity against God and warfare against God. He was the second to stir up persecution against us, although his father Vespasian had devised nothing harmful against us.
Notes and citation
Summary: Domitian, cruel to many Romans, became the second emperor to persecute Christians.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 3.17.1 (Dindorf 4:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-17-1).
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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.
Church 3, chapter 18
3.18.1Dindorf 4:105
Ἐν τούτῳ κατέχει λόγος τὸν ἀπόστολον ἅμα καὶ εὐαγγελιστὴν Ἰωάννην ἔτι τῷ βίῳ ἐνδιατρίβοντα, τῆς εἰς τὸν θεῖον λόγον ἕνεκεν μαρτυρίας, Πάτμον οἰκεῖν καταδικασθῆναι τὴν νῆσον.
En toutǭ katechei logos ton apostolon hama kai euangelistēn Iōannēn eti tǭ biǭ endiatribonta, tēs eis ton theion logon heneken martyrias, Patmon oikein katadikasthēnai tēn nēson.
At this time, tradition holds, the apostle and evangelist John, who was still alive, was condemned to live on the island of Patmos because of his witness to the divine Word.
Rev 1:9 (allusion, high confidence)
Notes and citation
Summary: Under Domitian, John was exiled to Patmos for his witness.
- Allusion to Rev 1:9.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 3.18.1 (Dindorf 4:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-18-1).
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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.
3.18.2Dindorf 4:105
γράφων γέ τοι ὁ Εἰρήναιος περὶ τῆς ψήφου τῆς κατὰ τὸν ἀντίχριστον προσηγορίας φερομένης ἐν τῇ Ἰωάννου λεγομένῃ προσηγορίας αὐταῖς συλλαβαῖς ἐν πέμπτῳ τῶν πρὸς τὰς αἱρέσεις ταῦτα περὶ τοῦ Ἰωάννου φησίν
graphōn ge toi ho Eirēnaios peri tēs psēphou tēs kata ton antichriston prosēgorias pheromenēs en tę̄ Iōannou legomenę̄ prosēgorias autais syllabais en pemptǭ tōn pros tas haireseis tauta peri tou Iōannou phēsin
At any rate Irenaeus, writing about the number of the name ascribed to the Antichrist in the so-called Apocalypse of John, says this about John in these very words in the fifth book of Against Heresies:
Rev 13:18 (allusion, high confidence)
Notes and citation
Summary: Irenaeus, discussing the number of the Antichrist in Revelation, speaks of John.
- The digital text repeats προσηγορίας for ἀποκαλύψει. Allusion to Rev 13:18.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 5.30.3 (Irenaeus, Against Heresies; allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.18.2 (Dindorf 4:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-18-2).
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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.
3.18.3Dindorf 4:105
“εἰ δὲ ἔδει ἀναφανδὸν ἐν τῷ νῦν καιρῷ κηρύττεσθαι τοὔνομα αὐ- ‘τοῦ, διʼ ἐκείνου ἂν ἐρρέθη τοῦ καὶ τὴν ἀποκάλυψιν ἑωρακότος. οὐδὲ γὰρ πρὸ πολλοῦ χρόνου ἑωράθη, “ ἀλλὰ σχεδὸν ἐπὶ τῆς ἡμετέρας γενεὰς, πρὸς τῷ τέλει τῆς Δομετιανοῦ ἀρχῆς.”
“ei de edei anaphandon en tǭ nyn kairǭ kēryttesthai tounoma au- ‘tou, diʼ ekeinou an errethē tou kai tēn apokalypsin heōrakotos. oude gar pro pollou chronou heōrathē, “ alla schedon epi tēs hēmeteras geneas, pros tǭ telei tēs Dometianou archēs.”
“But if it had been necessary for his name to be proclaimed openly at the present time, it would have been spoken by him who also saw the Apocalypse. For it was seen not long ago, but almost in our own generation, toward the end of Domitian's reign.”
Notes and citation
Summary: Irenaeus (quoted): the Revelation was seen near the end of Domitian's reign.
- Quotation from Irenaeus, Haer. 5.30.3.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 5.30.3 (Irenaeus, Against Heresies; quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.18.3 (Dindorf 4:105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-18-3).
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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.
3.18.4Dindorf 4:105–106
εἰς τοσοῦτον δὲ ἄρα κατὰ τοὺς δηλουμένους ἡ τῆς ἡμετέρας πίστεως διέλαμπε διδασκαλία, ὡς καὶ τοὺς ἄποθεν τοῦ καθʼ ἡμὰς λόγου συγγραφεῖς μὴ ἀποκνῆσαι ταῖς αὐτῶν ἱστορίαις τόν τε διωγμὸν καὶ τὰ ἐν αὐτῷ μαρτύρια παραδοῦναι, οἴ γε καὶ τὸν καιρὸν ἐπʼ ἀκριβὲς ἐπεσημήνατο, ἐν ἔτει πεντεκαιδεκάτῳ Δομετιανοῦ μετὰ πλείστων ἑτέρων καὶ Φλαουίαν Δομέτιλλαν ἱστορη σαντες, ἐξ ἀδελφῆς γεγονυῖαν Φλαουίου Κλήμεντος ἑνὸς τῶν τηνικάδε ἐπὶ Ῥώμης ὑπάτων, τῆς εἰς Χρι ’στὸν μαρτυρίας ἕνεκεν εἰς νῆσον Ποντίαν κατὰ τιμο ρίαν δεδόσθαι.
eis tosouton de ara kata tous dēloumenous hē tēs hēmeteras pisteōs dielampe didaskalia, hōs kai tous apothen tou kathʼ hēmas logou syngrapheis mē apoknēsai tais autōn historiais ton te diōgmon kai ta en autǭ martyria paradounai, oi ge kai ton kairon epʼ akribes epesēmēnato, en etei pentekaidekatǭ Dometianou meta pleistōn heterōn kai Phlaouian Dometillan historē santes, ex adelphēs gegonuian Phlaouiou Klēmentos henos tōn tēnikade epi Rhōmēs hypatōn, tēs eis Chri ’ston martyrias heneken eis nēson Pontian kata timo rian dedosthai.
So brightly at the times mentioned did the teaching of our faith shine that even writers remote from our doctrine did not hesitate to hand down in their histories the persecution and the martyrdoms in it. They also noted the time exactly, relating that in the fifteenth year of Domitian, with very many others, Flavia Domitilla, the daughter of a sister of Flavius Clemens, one of the consuls at Rome at that time, was banished to the island of Pontia as punishment for her witness to Christ.
Notes and citation
Summary: Pagan historians record that under Domitian Flavia Domitilla, niece of the consul Flavius Clemens, was banished for her witness to Christ.
- Compare Dio Cassius 67.14, where Domitilla is Clemens's wife, banished for “atheism” and Jewish ways; whether she was a Christian is debated.
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.18.4 (Dindorf 4:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-18-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 19
3.19.1Dindorf 4:106
Τοῦ δʼ αὐτοῦ Δόμε τιανοῦ τοὺς ἀπὸ γένους Δαβὶδ ἀναιρεῖσθαι προστα ξαντος παλαιὸς κατέχει λόγος τῶν αἱρετικῶν τινα κατηγορῆσαι τῶν ἀπογόνων Ἰούδα, (τοῦτον δὲ ἀδελφὸν κατὰ σάρκα τοῦ σωτῆρος), ὡς ἀπὸ γένους τυγχανόντων Δαβὶδ, καὶ ὡς αὐτοῦ συγγένειαν τοῦ Χριστοῦ φερόντων. ταῦτα δὲ δηλοῖ κατὰ λέξιν ὧδέ πως λέγων ὁ Ἡγήσιππος·
Tou dʼ autou Dome tianou tous apo genous Dabid anaireisthai prosta xantos palaios katechei logos tōn hairetikōn tina katēgorēsai tōn apogonōn Iouda, (touton de adelphon kata sarka tou sōtēros), hōs apo genous tynchanontōn Dabid, kai hōs autou syngeneian tou Christou pherontōn. tauta de dēloi kata lexin hōde pōs legōn ho Hēgēsippos;
When the same Domitian ordered the descendants of David to be put to death, an ancient tradition says that some of the heretics accused the descendants of Jude (he was the brother of the Saviour according to the flesh), as being of the family of David and as bearing kinship with Christ himself. Hegesippus shows this, speaking word for word as follows:
Notes and citation
Summary: When Domitian sought David's descendants, heretics denounced the grandsons of Jude, the Lord's brother; Hegesippus tells the story.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.19.1 (Dindorf 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-19-1).
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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.
Church 3, chapter 20
3.20.1Dindorf 4:106
“Ἔτι δὲ περιῆσαν οἱ ἀπὸ γένους τοῦ κυρίου “υἱωνοὶ Ἰούδα, τοῦ κατὰ σάρκα λεγομένου αὐτοῦ “ἀδελφοῦ, οὓς ἐδηλατόρευσαν ὡς ἐκ γένους ὄντας ‘Δαβίδ. τούτους δʼ ὁ Ἰουόκατος ἤγαγε πρὸς Δομε- “τιανὸν Καίσαρα· ἐφοβεῖτο γὰρ τὴν παρουσίαν τοῦ “Χριστοῦ ὡς καὶ Ἡρώδης.
“Eti de periēsan hoi apo genous tou kyriou “huiōnoi Iouda, tou kata sarka legomenou autou “adelphou, hous edēlatoreusan hōs ek genous ontas ‘Dabid. toutous dʼ ho Iouokatos ēgage pros Dome- “tianon Kaisara; ephobeito gar tēn parousian tou “Christou hōs kai Hērōdēs.
“There still survived of the family of the Lord the grandsons of Jude, who was called his brother according to the flesh, and they were informed against as being of the family of David. The evocatus brought them to Domitian Caesar; for he feared the coming of Christ, as Herod also had.
Notes and citation
Summary: Hegesippus (quoted): the grandsons of Jude were brought before Domitian, who feared the coming of Christ.
- The quotation (3.20.1–6) is Hegesippus, Memoirs (lost). Ἰουόκατος transliterates the Latin evocatus (a recalled veteran soldier). The digital text repeats Χριστοῦ.
Notes on the original text
- Digital text corrected (repeated word in the digital text): τοῦ “Χριστοῦ Χριστοῦ ὡς → τοῦ “Χριστοῦ ὡς.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.20.1 (Dindorf 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-1).
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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.
3.20.2Dindorf 4:106
καὶ ἐπηρώτησεν αὐ- “τοὺς εἰ ἐκ Δαβίδ εἰσι, καὶ ὡμολόγησαν. τότε ἐπηρώτησεν αὐτοὺς πόσας κτήσεις ἔχουσιν, ἢ πόσων χρημάτων κυριεύουσιν. οἱ δὲ εἶπαν ἀμφότεροι ἐννακισχίλια δηνάρια ὑπάρχειν αὐτοῖς μόνα, ἑκάστῳ “αὐτῶν ἀνήκοντος τοῦ ἡμίσεος. καὶ ταῦτα οὐκ ἐν “ἀργυρίοις ἔφασκον ἔχειν, ἀλλʼ ἐν διατιμήσει γῆς πλέθρων τριάκοντα ἐννέα μόνων, ἐξ ὧν καὶ τοὺς ‘φόρους ἀναφέρειν καὶ αὐτοὺς αὐτουργοῦντας δια- ᾿῾τρέφεσθαι.
kai epērōtēsen au- “tous ei ek Dabid eisi, kai hōmologēsan. tote epērōtēsen autous posas ktēseis echousin, ē posōn chrēmatōn kyrieuousin. hoi de eipan amphoteroi ennakischilia dēnaria hyparchein autois mona, hekastǭ “autōn anēkontos tou hēmiseos. kai tauta ouk en “argyriois ephaskon echein, allʼ en diatimēsei gēs plethrōn triakonta ennea monōn, ex hōn kai tous ‘phorous anapherein kai autous autourgountas dia- ᾿῾trephesthai.
He asked them whether they were of David's line, and they admitted it. Then he asked them how much property they had or how much money they controlled. And they both said that they had only nine thousand denarii, half belonging to each; and this, they said, they did not have in money, but in the value of only thirty-nine plethra of land, from which they paid the taxes and supported themselves by their own labour.
Notes and citation
Summary: Hegesippus (quoted): they owned only a small farm, which they worked themselves.
- Quotation from Hegesippus.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.20.2 (Dindorf 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-2).
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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.
3.20.3Dindorf 4:106
εἶτα δὲ καὶ τὰς χεῖρας τὰς ‘ἐπιδεικνύναι, μαρτύριον τῆς αὐτουργίας τὴν τοῦ σώ- “ματος σκληρίαν καὶ τοὺς ἀπὸ τῆς συνεχοῦς ἐργασίας ῾ ἐναποτυπωθέντας ἐπὶ τῶν ἰδίων χειρῶν τύλους πα- ‘ριστάντας.
eita de kai tas cheiras tas ‘epideiknynai, martyrion tēs autourgias tēn tou sō- “matos sklērian kai tous apo tēs synechous ergasias ῾ enapotypōthentas epi tōn idiōn cheirōn tylous pa- ‘ristantas.
Then they showed their hands too, offering as witness of their own labour the hardness of their bodies and the calluses impressed on their hands from continual work.
Notes and citation
Summary: Hegesippus (quoted): they showed their calloused hands as proof.
- Quotation from Hegesippus.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.20.3 (Dindorf 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-3).
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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.
3.20.4Dindorf 4:106–107
ἐρωτηθέντας δὲ περὶ τοῦ Χριστοῦ καὶ τῆς βασιλείας αὐτοῦ, ὁποία τις εἴη καὶ ποῖ καὶ πότε φανησομένη, λόγον δοῦναι ὡς οὐ κοσμικὴ μὲν οὐδʼ ἐπίγειος, ἐπουράνιος δὲ καὶ ἀγγελικὴ τυγχάνει, ἐπὶ συντελείᾳ τοῦ αἰῶνος γενησομένη, ὁπηνίκα ἐλθὼν ἐν δόξῃ κρινεῖ ζῶντας καὶ νεκροὺς, καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἐπιτηδεύματα αὐτοῦ.
erōtēthentas de peri tou Christou kai tēs basileias autou, hopoia tis eiē kai poi kai pote phanēsomenē, logon dounai hōs ou kosmikē men oudʼ epigeios, epouranios de kai angelikē tynchanei, epi synteleią tou aiōnos genēsomenē, hopēnika elthōn en doxę̄ krinei zōntas kai nekrous, kai apodōsei hekastǭ kata ta epitēdeumata autou.
When asked about Christ and his kingdom, what kind it was and where and when it would appear, they gave an account that it was not of this world nor earthly, but heavenly and angelic, and would come at the end of the age, when he would come in glory to judge the living and the dead and to repay each according to his conduct.
John 18:36 (echo, medium confidence) · 2 Tim 4:1 (echo, medium confidence) · Matt 16:27 (echo, medium confidence)
Notes and citation
Summary: Hegesippus (quoted): they said Christ's kingdom is heavenly and will come at the end, when he judges the living and the dead.
- Quotation from Hegesippus. Compare John 18:36; 2 Tim 4:1; Matt 16:27.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Eschatology, Christology
Cite (SBL): Eusebius, Hist. eccl. 3.20.4 (Dindorf 4:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-4).
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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.
3.20.5Dindorf 4:107
ἐφʼ οἷς μηδὲν αὐτῶν κατεγνωκότα τὸν Δπμετιανὸν, ἀλλὰ καὶ ὡς εὐτελῶν καταφρονήσαντα, ἐλευθέρους μὲν αὐτοὺς ἀνεῖναι, καταπαῦσαι δὲ διὰ προστάγματος τὸν κατὰ τῆς ἐκκλησίας διωγμόν.
ephʼ hois mēden autōn kategnōkota ton Dpmetianon, alla kai hōs eutelōn kataphronēsanta, eleutherous men autous aneinai, katapausai de dia prostagmatos ton kata tēs ekklēsias diōgmon.
At this Domitian, having found nothing against them but despising them as simple folk, let them go free, and by decree stopped the persecution against the church.
Notes and citation
Summary: Hegesippus (quoted): Domitian despised them as harmless, freed them, and stopped the persecution.
- Quotation from Hegesippus.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 3.20.5 (Dindorf 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-5).
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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.
3.20.6Dindorf 4:107
τοὺς δὲ ἀπολυθέντας ἡγήσασθαι τῶν ἐκκλησιῶν, ὡσὰν δὴ μάρτυρας ὁμοῦ καὶ ἀπὸ γένους ὄντας τοῦ κυρίου, γενομένης τε εἰρήνης μέχρι Τραϊανοῦ παραμεῖναι αὐτοὺς τῷ βίῳ.”
tous de apolythentas hēgēsasthai tōn ekklēsiōn, hōsan dē martyras homou kai apo genous ontas tou kyriou, genomenēs te eirēnēs mechri Traïanou parameinai autous tǭ biǭ.”
And those who had been released led the churches, as being both witnesses and of the Lord's family; and when peace came, they remained alive until Trajan.”
Notes and citation
Summary: Hegesippus (quoted): once released, they led the churches as confessors and relatives of the Lord until Trajan's time.
- Quotation from Hegesippus.
Extrabiblical texts: Hegesippus (Hegesippus, Memoirs (fragments); quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.20.6 (Dindorf 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-6).
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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.
3.20.7Dindorf 4:107
ταῦτα μὲν ὁ Ἡγήσιππος. οὐ μὴν ἀλλὰ καὶ ὁ Τερτυλλιανὸς τοῦ Δομετιανοῦ τοιαύτην πεποίηται μνήμην· “πεπειράκει ποτὲ καὶ Δομετιανὸς ταὐτὸ ‘ποιεῖν ἐκείνῳ, μέρος ὢν τῆς Νέρωνος ὠμότητος. ἀλλʼ οἶμαι ἅτε ἔχων τι συνέσεως τάχιστα ἐπαύσατο, ‘ἀνακαλεσάμενος καὶ οὓς ἐξεληλάκει.”
tauta men ho Hēgēsippos. ou mēn alla kai ho Tertyllianos tou Dometianou toiautēn pepoiētai mnēmēn; “pepeirakei pote kai Dometianos tauto ‘poiein ekeinǭ, meros ōn tēs Nerōnos ōmotētos. allʼ oimai hate echōn ti syneseōs tachista epausato, ‘anakalesamenos kai hous exelēlakei.”
So much Hegesippus. Tertullian too makes mention of Domitian as follows: “Domitian also once tried to do the same as he, being a portion of Nero's cruelty. But, I think, since he had some sense, he very soon stopped, and even recalled those whom he had banished.”
Notes and citation
Summary: Tertullian (quoted): Domitian briefly imitated Nero's persecution, then stopped and recalled the exiles.
- Quotation from Tertullian, Apology 5.4 (Greek translation); Tertullian's Apology is not yet on this site and is not tagged.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 3.20.7 (Dindorf 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-7).
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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.
3.20.8Dindorf 4:107
μετὰ δὲ τὸν Δομετιανὸν πεντεκαίδεκα ἔτεσιν ἐπικρατήσαντα Νέρουα τὴν ἀρχὴν διαδεξαμένου καθαιρεθῆναι μὲν τὰς Δομετιανο τιμὰς, ἐπανελθεῖν δὲ ἐπὶ τὰ οἰκεῖα μετὰ τοῦ καὶ τὰς οὐσίας ἀπολαβεῖν τοὺς ἀδίκως ἐξεληλαμένους, ἡ Ῥωμαίων σύγκλητος βουλὴ ψηφίζεται· ἱστοροῦσιν οἱ γραφῇ τὰ κατὰ τοὺς χρόνους παραδόντες.
meta de ton Dometianon pentekaideka etesin epikratēsanta Neroua tēn archēn diadexamenou kathairethēnai men tas Dometiano timas, epanelthein de epi ta oikeia meta tou kai tas ousias apolabein tous adikōs exelēlamenous, hē Rhōmaiōn synklētos boulē psēphizetai; historousin hoi graphę̄ ta kata tous chronous paradontes.
After Domitian had reigned fifteen years and Nerva succeeded to the rule, the Roman senate voted that Domitian's honours be abolished and that those unjustly banished should return to their homes and recover their property. So relate those who have handed down in writing the events of those times.
Notes and citation
Summary: Under Nerva the senate annulled Domitian's honours and restored the exiles.
Cite (SBL): Eusebius, Hist. eccl. 3.20.8 (Dindorf 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-8).
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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.
3.20.9Dindorf 4:107
τότε δὴ οὖν καὶ τὸν ἀπόστολον Ἰωάννην ἀπὸ τῆς κατὰ τὴν νῆσον φυγῆς τὴν ἐπὶ τῆς Ἐφέσου διατριβὴν ἀπειληφέναι ὁ τῶν παρʼ ἡμῖν ἀρχαίων παραδίδωσι λόγος.
tote dē oun kai ton apostolon Iōannēn apo tēs kata tēn nēson phygēs tēn epi tēs Ephesou diatribēn apeilēphenai ho tōn parʼ hēmin archaiōn paradidōsi logos.
Then indeed, the tradition of our ancients relates, the apostle John too, after his banishment on the island, resumed his residence at Ephesus.
Notes and citation
Summary: Tradition says John then returned from Patmos to Ephesus.
Cite (SBL): Eusebius, Hist. eccl. 3.20.9 (Dindorf 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-20-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 21
3.21.1Dindorf 4:107–108
Μικρῷ δὲ πλέον ἐνιαυτοῦ βασιλεύσαντα Νέρουαν διαδέχεται τραϊανός, οὗ δὴ πρῶτον ἕτο ἦν, ἐν ᾧ τῆς κατʼ Ἀλεξάνδρειαν παροικίας Ἀβίλιο δέκα πρὸς τρισὶν ἔτεσιν ἡγησάμενον διαδέχεται Κε δῶν. τρίτος οὗτος τῶν αὐτόθι μετὰ τὸν πρῶτον Ἀννιανὸν προέστη. ἐν τούτῳ δὲ Ῥωμαίων εἰσέτι Κλη μὴς ἡγεῖτο, τρίτον καὶ αὐτὸς ἐπέχων τῶν τῇδε μετ Παῦλόν τε καὶ Πέτρον ἐπισκοπευσάντων βαθμόν Λίνος δὲ ὁ πρῶτος ἠν, καὶ μετʼ αὐτὸν Ἀνέγκλητος.
Mikrǭ de pleon eniautou basileusanta Nerouan diadechetai traïanos, hou dē prōton heto ēn, en hǭ tēs katʼ Alexandreian paroikias Abilio deka pros trisin etesin hēgēsamenon diadechetai Ke dōn. tritos houtos tōn autothi meta ton prōton Annianon proestē. en toutǭ de Rhōmaiōn eiseti Klē mēs hēgeito, triton kai autos epechōn tōn tę̄de met Paulon te kai Petron episkopeusantōn bathmon Linos de ho prōtos ēn, kai metʼ auton Anenklētos.
After Nerva had reigned a little more than a year, Trajan succeeded him. It was in his first year that Abilius, who had led the community in Alexandria for thirteen years, was succeeded by Cerdo; he was the third to preside there after the first, Annianus. At this time Clement was still leading the Romans, holding the third place among those who were bishops there after Paul and Peter; Linus was the first, and after him Anencletus.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Under Trajan, Cerdo became bishop of Alexandria; Clement, third after Linus and Anencletus, still led Rome.
- The digital text is damaged in several words (Ἀ(??)νιανὸν for Ἀννιανὸν).
Notes on the original text
- Digital text corrected (unread letters in the digital text; reading certain from context): Ἀ(??) νιανὸν → Ἀννιανὸν.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.21.1 (Dindorf 4:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-21-1).
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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.
Church 3, chapter 22
3.22.1Dindorf 4:108
Ἀλλὰ καὶ τῶν ἐπʼ Ἀη τιοχείας Εὐοδίου πρώτου καταστάντος δεύτερος τοῖς δηλουμένοις Ἰγνάτιος ἐγνωρίζετο. Συμεὼν ὁμοίως δεύτερος μετὰ τὸν τοῦ σωτῆρος ἡμῶν ἀδελφὸν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας κατὰ τούτους τὴν λειτουργίαν εἶχεν,
Alla kai tōn epʼ Aē tiocheias Euodiou prōtou katastantos deuteros tois dēloumenois Ignatios egnōrizeto. Symeōn homoiōs deuteros meta ton tou sōtēros hēmōn adelphon tēs en Hierosolymois ekklēsias kata toutous tēn leitourgian eichen,
And of those at Antioch, Evodius having been appointed first, Ignatius was known as the second in the times indicated. Likewise Simeon, second after the brother of our Saviour, held the ministry of the church in Jerusalem in these times.
Notes and citation
Summary: At Antioch Ignatius was second bishop after Evodius; Simeon was second at Jerusalem after James.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.22.1 (Dindorf 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-22-1).
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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.
Church 3, chapter 23
3.23.1Dindorf 4:108
Ἐπὶ τούτοις κατὰ τὴν Ἀσίαν ἔτι τῷ βίῳ περιλειπόμενος αὐτὸς ἐκεῖνος, ὃν ἠγάπα ὁ Ἰησοῦς, ἀπόστολος ὁμοῦ καὶ εὐαγγελιστὴς Ἰωάννης τὰς αὐτόθι διεῖπεν ἐκκλησίας, ἀπὸ τῆς κατὰ τὴν νῆσον μετὰ τὴν Δομετιανοῦ τελευτὴν ἐπανελθὼν φυγῆς.
Epi toutois kata tēn Asian eti tǭ biǭ perileipomenos autos ekeinos, hon ēgapa ho Iēsous, apostolos homou kai euangelistēs Iōannēs tas autothi dieipen ekklēsias, apo tēs kata tēn nēson meta tēn Dometianou teleutēn epanelthōn phygēs.
At this time there was still living in Asia that very one whom Jesus loved, John, apostle and evangelist, who governed the churches there, having returned from his banishment on the island after the death of Domitian.
John 21:20 (allusion, high confidence)
Notes and citation
Summary: John, the beloved disciple, still lived in Asia, governing its churches after returning from exile.
- Allusion to John 13:23; 21:20.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.23.1 (Dindorf 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-1).
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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.
3.23.2Dindorf 4:108
ὅτι δὲ εἰς τούτους ἔτι τῷ βίῳ περιῆν ἀπόχρη διὰ δύο πιστώσασθαι τὸν λόγον μαρτύρων. πιστοὶ δʼ ἂν εἶεν οὗτοι, τῆς πρεσβεύσαντες ὀρθοδοξίας, εἰ δὴ τοιοῦτοι Εἰρηναῖος καὶ Κλήμης ὁ Ἀλεξανδρεύς.
hoti de eis toutous eti tǭ biǭ periēn apochrē dia dyo pistōsasthai ton logon martyrōn. pistoi dʼ an eien houtoi, tēs presbeusantes orthodoxias, ei dē toioutoi Eirēnaios kai Klēmēs ho Alexandreus.
That he was still alive up to these times it is enough to confirm by two witnesses. And they would be trustworthy, as ambassadors of orthodoxy, if such are Irenaeus and Clement of Alexandria.
Notes and citation
Summary: Irenaeus and Clement of Alexandria confirm that John lived until Trajan's time.
Cite (SBL): Eusebius, Hist. eccl. 3.23.2 (Dindorf 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-2).
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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.
3.23.3Dindorf 4:108
ὧν ὁ μὲν πρότερος ἐν δευτέρῳ τῶν πρὸς τὰς αἱρέσεις ὡδέ πως γράφει κατὰ λέξιν “καὶ πάντες δὲ οἱ πρεσβύτεροι “μαρτυροῦσιν, οἱ κατὰ τὴν Ἀσίαν Ἰωάννῃ τῷ τοῦ “κυρίου μαθητῇ συμβεβληκότες, παραδεδωκέναι τὸν “ Ἰωάννην. παρέμεινε γὰρ αὐτοῖς μέχρι τῶν τραϊα- “νοῦ χρόνων.”
hōn ho men proteros en deuterǭ tōn pros tas haireseis hōde pōs graphei kata lexin “kai pantes de hoi presbyteroi “martyrousin, hoi kata tēn Asian Iōannę̄ tǭ tou “kyriou mathētę̄ symbeblēkotes, paradedōkenai ton “ Iōannēn. paremeine gar autois mechri tōn traïa- “nou chronōn.”
The former of these writes thus, word for word, in the second book of Against Heresies: “And all the presbyters bear witness, those who associated in Asia with John the disciple of the Lord, that John handed it down; for he remained with them until the times of Trajan.”
Notes and citation
Summary: Irenaeus (quoted): the presbyters of Asia testify that John remained with them until Trajan.
- Quotation from Irenaeus, Haer. 2.22.5.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 2.22.5 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.3 (Dindorf 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-3).
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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.
3.23.4Dindorf 4:108–109
καὶ έν τρίτῳ δὲ τῆς αὐτῆς ὑπο- θέσεως ταὐτὸ τοῦτο δηλοῖ διὰ τούτων “ἀλλὰ καὶ ἡ “ἐν Ἐφέσῳ ἐκκλησία ὑπὸ Παύλου μὲν τεθεμελιωμένη, “Ἰωάννου δὲ παραμείναντος αὐτοῖς μέχρι τῶν Τραϊ- “ανοῦ χρόνων, μάρτυς ἀληθής ἐστι τῆς τῶν ἀπο- “στόλων παραδόσεως.”
kai en tritǭ de tēs autēs hypo- theseōs tauto touto dēloi dia toutōn “alla kai hē “en Ephesǭ ekklēsia hypo Paulou men tethemeliōmenē, “Iōannou de parameinantos autois mechri tōn Traï- “anou chronōn, martys alēthēs esti tēs tōn apo- “stolōn paradoseōs.”
And in the third book of the same work he shows the same thing in these words: “But the church in Ephesus too, founded by Paul, with John remaining among them until the times of Trajan, is a true witness of the tradition of the apostles.”
Notes and citation
Summary: Irenaeus (quoted): the church of Ephesus, founded by Paul and home of John, witnesses to apostolic tradition.
- Quotation from Irenaeus, Haer. 3.3.4.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.3.4 (Irenaeus, Against Heresies; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.4 (Dindorf 4:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-4).
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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.
3.23.5Dindorf 4:109
ὁ δὲ Κλήμης ὁμοῦ καὶ τὸν χρόνον ἐπισημηνάμενος καὶ ἱστορίαν ἀναγκαιοτάτην οἷς τὰ καλὰ καὶ ἐπωφελῆ φίλον ἀκούειν προστίθησιν ἐν ᾧ “τίς ὁ σωζόμενος πλούσιος” ἐπέγραψεν αὐτοῦ συγγράμματι. λαβὼν δὲ ἀνάγνωθι ὧδέ πως ἔχουσαν καὶ αὐτοῦ τὴν γραφήν
ho de Klēmēs homou kai ton chronon episēmēnamenos kai historian anankaiotatēn hois ta kala kai epōphelē philon akouein prostithēsin en hǭ “tis ho sōzomenos plousios” epegrapsen autou syngrammati. labōn de anagnōthi hōde pōs echousan kai autou tēn graphēn
And Clement, indicating the time as well, adds a story most necessary for those who like to hear what is good and profitable, in his work entitled Who Is the Rich Man That Is Saved? Take and read his writing, which runs thus:
Notes and citation
Summary: Clement tells a profitable story about John in Who Is the Rich Man That Is Saved?
Extrabiblical texts: Clement of Alexandria, Quis div. 42 (Who Is the Rich Man That Is Saved?; allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.23.5 (Dindorf 4:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-5).
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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.
3.23.6Dindorf 4:109
“ἄκουσον μῦθον οὐ μῦθον, ἀλλὰ ὄντα λόγον, περὶ Ἰωάννου τοὐ ἀποστόλου παραδεδομένον καὶ μνήμῃ πεφυλαγμένον. ἐπειδὴ γὰρ τοῦ τυράννου τελευτήσαντος ἀπὸ τῆς Πάτμου τῆς νήσου μετῆλθεν ἐπὶ τὴν Ἔφεσον, ἀπῄει παρακαλούμενος καὶ ἐπὶ τὰ πλησιόχωρα τῶν ἐθνῶν, ὅπου μὲν ἐπισκόπους καταστήσων, ὅπου δὲ ὅλας ἐκκλησίας ἁρμόσων, ὅπου δὲ κλήρῳ ἔνα γέ τινα κληρώσων τῶν ὑπὸ τοῦ πνεύματος σημαινομένων.
“akouson mython ou mython, alla onta logon, peri Iōannou tou apostolou paradedomenon kai mnēmę̄ pephylagmenon. epeidē gar tou tyrannou teleutēsantos apo tēs Patmou tēs nēsou metēlthen epi tēn Epheson, apę̄ei parakaloumenos kai epi ta plēsiochōra tōn ethnōn, hopou men episkopous katastēsōn, hopou de holas ekklēsias harmosōn, hopou de klērǭ ena ge tina klērōsōn tōn hypo tou pneumatos sēmainomenōn.
“Hear a tale that is not a tale but a true account, handed down and kept in memory, about John the apostle. When, after the tyrant's death, he moved from the island of Patmos to Ephesus, he used to go away, when invited, to the neighbouring regions of the Gentiles too, in some places to appoint bishops, in others to set whole churches in order, in others to ordain to the clergy some one of those indicated by the Spirit.
Notes and citation
Summary: Clement (quoted): after Patmos, John visited nearby cities to appoint bishops and order churches.
- The quotation (3.23.6–19) is Clement of Alexandria, Quis div. 42.1–15. The digital text repeats -στόλου.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): ἀποστόλου στόλου παραδεδομένον → ἀποστόλου παραδεδομένον.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.1–2 (Who Is the Rich Man That Is Saved?; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.23.6 (Dindorf 4:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-6).
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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.
3.23.7Dindorf 4:109
ἐλθὼν οὖν καὶ ἐπί τινα τῶν οὐ μακρὰν πόλεων, ἧς καὶ τοὔνομα λέγουσιν ἔνιοι, καὶ τἄλλα ἀναπαύσας τοὺς ἀδελφοὺς, ἐπὶ πᾶσι τῷ καθεστῶτι προσβλέψας ἐπισκόπῳ, νεανίσκον ἱκανὸν τῷ σώματι καὶ τῇ ὄψει ἀστεῖον καὶ θερμὸν τὴν ψυχὴν ἰδὼν, “τοῦτον” ἔφη σοὶ παρακατατίθεμαι μετὰ πάσης σπουδῆς, ἐπὶ τῆς ἐκκλησίας καὶ τοῦ Χριστοῦ μάρτυρος.” τοῦ δὲ δεχομένου καὶ πάνθʼ ὑπισχνουμένου καὶ πάλιν τὰ αὐτὰ διελέγετο καὶ διεμαρτύρετο.
elthōn oun kai epi tina tōn ou makran poleōn, hēs kai tounoma legousin enioi, kai talla anapausas tous adelphous, epi pasi tǭ kathestōti prosblepsas episkopǭ, neaniskon hikanon tǭ sōmati kai tę̄ opsei asteion kai thermon tēn psychēn idōn, “touton” ephē soi parakatatithemai meta pasēs spoudēs, epi tēs ekklēsias kai tou Christou martyros.” tou de dechomenou kai panthʼ hypischnoumenou kai palin ta auta dielegeto kai diemartyreto.
Coming, then, to one of the cities not far off, whose name some even give, and having refreshed the brothers in other matters, at last he looked at the bishop who had been appointed, and seeing a young man strong in body, handsome in appearance, and ardent in soul, he said, ‘This one I entrust to you with all earnestness, with the church and Christ as witness.’ And when he accepted and promised everything, he spoke again and testified the same things.
Notes and citation
Summary: Clement (quoted): John entrusted a promising young man to a local bishop before the church and Christ.
- Quotation from Clement, Quis div. 42.2–3.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.2–3 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.7 (Dindorf 4:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-7).
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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.
3.23.8Dindorf 4:109–110
εἶτα ὁ μὲν ἀπῇρεν ἐπὶ τὴν Ἔφεσον, ὁ δὲ πρεσβύτερος ἀναλαβὼν οἴκαδε τὸν παραδοθέντα νεανίσκον ἔτρεφε, συνεῖχεν, ἔθαλπε, τὸ τελευταῖον ἐφώτισε. καὶ μετὰ τοῦτο “ὑφῆκε τῆς πλείονος ἐπιμελείας καὶ παραφυλακῆς, ὡς “τὸ τέλειον αὐτῷ φυλακτήριον ἐπιστήσας τὴν σφρα– “γῖδα τοῦ κυρίον.
eita ho men apę̄ren epi tēn Epheson, ho de presbyteros analabōn oikade ton paradothenta neaniskon etrephe, syneichen, ethalpe, to teleutaion ephōtise. kai meta touto “hyphēke tēs pleionos epimeleias kai paraphylakēs, hōs “to teleion autǭ phylaktērion epistēsas tēn sphra– “gida tou kyrion.
Then John departed for Ephesus, and the presbyter, taking home the young man entrusted to him, brought him up, kept him close, cherished him, and at last baptized him. After this he relaxed his greater care and watchfulness, as having set over him the perfect safeguard, the seal of the Lord.
Notes and citation
Summary: Clement (quoted): the presbyter raised and baptized the youth, then relaxed his care, trusting the seal of baptism.
- Quotation from Clement, Quis div. 42.4. “Enlightened” (ἐφώτισε) and “seal” refer to baptism. The bishop is here called “the presbyter.”
Extrabiblical texts: Clement of Alexandria, Quis div. 42.4 (Who Is the Rich Man That Is Saved?; quotation)
Topics: Baptism, Church office
Cite (SBL): Eusebius, Hist. eccl. 3.23.8 (Dindorf 4:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-8).
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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.
3.23.9Dindorf 4:110
Τῷ δὲ ἀνέσεως πρὸ ὥρας λαβο– “μένῳ προσφθείρονταί τινες ἥλικες ἀργοὶ καὶ ἀπερ– ”ρωγότες, ἐθάδες κακῶν. Καὶ πρῶτον μὲν διʼ ἑστιά– “σεων πολυτελῶν αὐτὸν ἐπάγονται, εἶτά που καὶ νύ– “κτωρ ἐπὶ λωποδυσίαν ἐξιόντες συνεπάγονται, εἶτά “τι καὶ μεῖζον συμπράττειν ἠξίουν.
Tǭ de aneseōs pro hōras labo– “menǭ prosphtheirontai tines hēlikes argoi kai aper– ”rōgotes, ethades kakōn. Kai prōton men diʼ hestia– “seōn polytelōn auton epagontai, eita pou kai ny– “ktōr epi lōpodysian exiontes synepagontai, eita “ti kai meizon symprattein ēxioun.
But some young men of his age, idle and dissolute, accustomed to evil, corrupted him, having obtained freedom too early. First they led him on by costly entertainments, then took him along when they went out by night to rob, then thought him fit to join in something greater.
Notes and citation
Summary: Clement (quoted): dissolute companions led the youth into feasting, theft, and worse.
- Quotation from Clement, Quis div. 42.5.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.5 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.9 (Dindorf 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-9).
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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.
3.23.10Dindorf 4:110
ὁ δὲ κατʼ ὀλί– “γον προσειθίζετο, καὶ διὰ μέγεθος φύσεως, ἐκστὰς ” ὥσπερ ἄστομος καὶ εὔρωστος ἵππος ὀρθῆς ὁδοῦ καὶ “τὸν χαλινὸν ἐνδακὼν, μειζόνως κατὰ τῶν βαράθρων “ἐφέρετο.
ho de katʼ oli– “gon proseithizeto, kai dia megethos physeōs, ekstas ” hōsper astomos kai eurōstos hippos orthēs hodou kai “ton chalinon endakōn, meizonōs kata tōn barathrōn “ephereto.
He gradually grew accustomed, and because of the greatness of his nature, departing from the right road like a hard-mouthed and powerful horse that has taken the bit in its teeth, he rushed all the more headlong into the abyss.
Notes and citation
Summary: Clement (quoted): like a runaway horse he plunged ever deeper into evil.
- Quotation from Clement, Quis div. 42.6.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.6 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.10 (Dindorf 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-10).
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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.
3.23.11Dindorf 4:110
ἀπογνοὺς δὲ τελέως τὴν ἐν θεῷ σω– “τηρίαν οὐδὲν ἔτι μικρὸν διενοεῖτο, ἀλλὰ μέγα τι “πράξας, έπειδήπερ ἄπαξ, άπολώλει, ἴσa τοῖς ἄλλοις “παθεῖν ήξίον. Αὐτοὺς δὴ τούτονς άναλαβὼν καὶ λῳ– “στήριον σνγκροτήσας ἕτοιμος λᾐσταρχος ἦν, βιαιό- "τατος, μιαιφονώτατος, χαλεπώτατος.
apognous de teleōs tēn en theǭ sō– “tērian ouden eti mikron dienoeito, alla mega ti “praxas, epeidēper apax, apolōlei, isa tois allois “pathein ēxion. Autous dē toutons analabōn kai lǭ– “stērion snnkrotēsas hetoimos lę̄starchos ēn, biaio- "tatos, miaiphonōtatos, chalepōtatos.
Utterly despairing of salvation in God, he no longer thought of anything small, but, having done something great, since he was lost once for all, he thought it right to suffer the same as the others. So he took these very men and formed a band of brigands, and was a ready brigand chief, most violent, most bloodthirsty, most cruel.
Notes and citation
Summary: Clement (quoted): despairing of salvation, he became the violent chief of a robber band.
- Quotation from Clement, Quis div. 42.7. The digital text of 3.23.11–13 has many OCR slips (Latin letters, wrong breathings); translated as the evident sense requires.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.7 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.11 (Dindorf 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-11).
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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.
3.23.12Dindorf 4:110
χρόνος ἐν “μέβῳ, καί τίνος έπιπεσούης χρείας άνακαλοῦσι τὸν “ ‘Ιωάννην. ό δε έπε ι τά ἄλλα ὧν χάριν ἧκε κατεβτή- “sατο, ἄγε δὴ, ἔφη, ὧ έπίσκοπε, τὴν παρακαταθή- “κην áπόδος ήμῖν, ἥν ἐγώ τε καὶ ο Χριστός σοι πα- "ρακατεθέμεθα έπὶ τἠς έκκλησίας, ἧς προκαδίζῃ, "μάρτνρος.
chronos en “mebǭ, kai tinos epipesouēs chreias anakalousi ton “ ‘Iōannēn. o de epe i ta alla hōn charin hēke katebtē- “sato, age dē, ephē, hō episkope, tēn parakatathē- “kēn apodos ēmin, hēn egō te kai o Christos soi pa- "rakatethemetha epi tēs ekklēsias, hēs prokadizę̄, "martnros.
Time passed, and some need arising, they called for John. And he, when he had set in order the other things for which he had come, said, ‘Come, bishop, return to us the deposit which I and Christ entrusted to you, with the church over which you preside as witness.’
Notes and citation
Summary: Clement (quoted): John returned and asked the bishop to give back the deposit entrusted to him.
- Quotation from Clement, Quis div. 42.8.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.8 (Who Is the Rich Man That Is Saved?; quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.23.12 (Dindorf 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-12).
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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.
3.23.13Dindorf 4:110
ό δὲ τὸ μὲν πρῶτον έξεπλάγη, χρή- “ματα οἰόμενος, ἅπερ οὐκ ἔλαβε, σνκοφαντεῖσθαι, καὶ "οὔτε πιιστεύειν εἶχεν ὑπὲρ ὧν οὐκ ἔσχεν οὔτε ἀπιστεῖν “’Ιωάννῃ. ὡς δὲ “τὸν νεανίσκον” εἶπεν “ἀπαιτῶ καὶ τὴν “φνχὴν τοῦ άδελφοῦ, " στενάξας κάτωθεν ὁ πρεσβύτης “καί τι καὶ έπιδακρύσας, “έκεῖνος” ἔφη "τέθνηκε." “πῶς καὶ τίνα θάνατον; " "θεῷ τέθνηκεν" εἶπεν. "άπέβη γὰρ πονηρός καὶ εξώλης, καὶ τὸ κεφάλαιον, “λῃστής. Καὶ νῦν άντὶ τῆς έκκλησίας τὸ ὄρος κατεί- “ληφε μεθʼ όμοίον στρατιωτικοῦ”
o de to men prōton exeplagē, chrē- “mata oiomenos, haper ouk elabe, snkophanteisthai, kai "oute piisteuein eichen hyper hōn ouk eschen oute apistein “’Iōannę̄. hōs de “ton neaniskon” eipen “apaitō kai tēn “phnchēn tou adelphou, " stenaxas katōthen ho presbytēs “kai ti kai epidakrysas, “ekeinos” ephē "tethnēke." “pōs kai tina thanaton? " "theǭ tethnēken" eipen. "apebē gar ponēros kai exōlēs, kai to kephalaion, “lę̄stēs. Kai nyn anti tēs ekklēsias to oros katei- “lēphe methʼ omoion stratiōtikou”
He was at first astounded, thinking he was being falsely accused about money which he had not received, and he could neither believe about what he did not have nor disbelieve John. But when he said, ‘I demand back the young man and the soul of the brother,’ the old man groaned deeply and, shedding tears, said, ‘He is dead.’ ‘How, and by what death?’ ‘He is dead to God,’ he said; ‘for he turned out wicked and depraved and, worst of all, a brigand. And now, instead of the church, he has taken the mountain with a band like himself.’
Notes and citation
Summary: Clement (quoted): the bishop wept that the youth was “dead to God,” now a brigand in the mountains.
- Quotation from Clement, Quis div. 42.9–10.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.9–10 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.13 (Dindorf 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-13).
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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.
3.23.14Dindorf 4:110–111
καταρρηζάμε- “νος οὖν τὴν ἐσθῆτα ὁ ἀπόστολος, καὶ μετὰ μεγάλης “οἰμωγῆς πληξάμενος τὴν κεφαλὴν, καλόν γε, ἔφη, “φύλακα τῆς τἀδελφοῦ ψυχῆς κατέλιπον. ἀλλʼ ἵππος “ἤδη μοι παρέστω, καὶ ἡγεμὼν γινέσθω μοί τις τῆς “ὁδοῦ. ἤλαυνεν, ὥσπερ εἶχεν, αὐτόθεν ἀπὸ τῆς ἐκ- “κλησίας.
katarrēzame- “nos oun tēn esthēta ho apostolos, kai meta megalēs “oimōgēs plēxamenos tēn kephalēn, kalon ge, ephē, “phylaka tēs tadelphou psychēs katelipon. allʼ hippos “ēdē moi parestō, kai hēgemōn ginesthō moi tis tēs “hodou. ēlaunen, hōsper eichen, autothen apo tēs ek- “klēsias.
Then the apostle tore his clothes and, beating his head with loud lamentation, said, ‘A fine guardian of the brother's soul I left! But let a horse be brought me now, and let someone be my guide on the way.’ He rode off, just as he was, straight from the church.
Notes and citation
Summary: Clement (quoted): John lamented and rode off at once to find the youth.
- Quotation from Clement, Quis div. 42.11.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.11 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.14 (Dindorf 4:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-14).
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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.
3.23.15Dindorf 4:111
ἐλθὼν δὲ εἰς τὸ χωρίον ὑπὸ τῆς προ- “φυλακῆς τῶν λῃστῶν ἁλίσκεται, μήτε φεύγων μήτε “παραιτούμενος, ἀλλὰ βοῶν, ἐπὶ τοῦτʼ ἐλήλυθα, ἐπὶ “τὸν ἄρχοντα ὑμῶν ἀγάγετέ με.
elthōn de eis to chōrion hypo tēs pro- “phylakēs tōn lę̄stōn halisketai, mēte pheugōn mēte “paraitoumenos, alla boōn, epi toutʼ elēlytha, epi “ton archonta hymōn agagete me.
Coming to the place, he was captured by the brigands' outpost, neither fleeing nor begging off, but crying, ‘It is for this I have come; lead me to your chief.’
Notes and citation
Summary: Clement (quoted): captured by the robbers, John asked to be taken to their chief.
- Quotation from Clement, Quis div. 42.12.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.12 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.15 (Dindorf 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-15).
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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.
3.23.16Dindorf 4:111
ὃς τέως, ὥσπερ “ὥπλιστο, ἀνέμενεν, ὡς δὲ προσιόντα ἐγνώρισε τὸν “Ἰωάννην, εἰς φυγὴν αἰδεσθεὶς ἐτράπετο. ὁ δὲ ἐδί- “ωκεν ἀνὰ κράτος, ἐπιλαθόμενος τῆς ἡλικίας τῆς ἑαυ- “τοῦ, κεκραγὼς,
hos teōs, hōsper “hōplisto, anemenen, hōs de prosionta egnōrise ton “Iōannēn, eis phygēn aidestheis etrapeto. ho de edi- “ōken ana kratos, epilathomenos tēs hēlikias tēs heau- “tou, kekragōs,
He meanwhile waited, armed as he was; but when he recognized John approaching, he turned to flight in shame. But John pursued with all his might, forgetting his own age, crying out,
Notes and citation
Summary: Clement (quoted): the young chief fled in shame, and the old apostle ran after him.
- Quotation from Clement, Quis div. 42.12–13.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.13 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.16 (Dindorf 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-16).
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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.
3.23.17Dindorf 4:111
τί με φεύγεις, τέκνον, τὸν σαυ- “τοῦ πατέρα, τὸν γυμνὸν, τὸν γέροντα; ἐλέησόν με, “τέκνον, μὴ φοβοῦ. ἔχεις ἔτι ζωῆς ἐλπίδα. ἐγὼ “Χριστῷ λόγον δώσω ὑπὲρ σοῦ, ἂν δέῃ, τὸν σὸν θά- “νατον ἑκὼν ὑπομενῶ, ὡς ὁ κύριος τὸν ὑπὲρ ἡμῶν. “ὑπὲρ σοῦ τὴν ψυχὴν ἀντιδώσω τὴν ἐμήν. στῆθι, “πίστευσον, Χριστός με ἀπέστειλεν.
ti me pheugeis, teknon, ton sau- “tou patera, ton gymnon, ton geronta? eleēson me, “teknon, mē phobou. echeis eti zōēs elpida. egō “Christǭ logon dōsō hyper sou, an deę̄, ton son tha- “naton hekōn hypomenō, hōs ho kyrios ton hyper hēmōn. “hyper sou tēn psychēn antidōsō tēn emēn. stēthi, “pisteuson, Christos me apesteilen.
‘Why do you flee from me, child, your own father, unarmed and old? Have pity on me, child; do not fear. You still have hope of life. I will give account to Christ for you. If need be, I will willingly endure your death, as the Lord endured death for us. For you I will give my own life in exchange. Stand, believe; Christ has sent me.’
John 10:11 (echo, medium confidence)
Notes and citation
Summary: Clement (quoted): John begged the youth to stop, promising to answer for him to Christ and even to die for him.
- Quotation from Clement, Quis div. 42.13–14. Compare John 10:11.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.13–14 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.17 (Dindorf 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-17).
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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.
3.23.18Dindorf 4:111
ὁ δὲ ἀκού- “σας πρῶτον μὲν ἔστη κάτω βλέπων, εἶτα ἔρριψε τὰ “ὅπλα, εἶτα τρέμων ἔκλαιε πικρῶς. προσελθόντα δὲ “τὸν γέροντα περιέλαβεν, ἀπολογούμενος ταῖς οἰμω- “γαῖς ὡς ἐδύνατο καὶ τοῖς δάκρυσι βαπτιζόμενος ἐκ “δευτέρου, μόνην ἀποκρύπτων τὴν δεξιάν.
ho de akou- “sas prōton men estē katō blepōn, eita erripse ta “hopla, eita tremōn eklaie pikrōs. proselthonta de “ton geronta perielaben, apologoumenos tais oimō- “gais hōs edynato kai tois dakrysi baptizomenos ek “deuterou, monēn apokryptōn tēn dexian.
When he heard this, he first stood still, looking down; then he threw away his weapons; then, trembling, he wept bitterly. When the old man came up, he embraced him, pleading for himself with lamentations as best he could, and baptized a second time with his tears, keeping only his right hand hidden.
Notes and citation
Summary: Clement (quoted): the youth threw down his weapons, wept, and embraced John, “baptized again” in tears, hiding his right hand.
- Quotation from Clement, Quis div. 42.14. “Baptized a second time with tears” is a figure for repentance.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.14 (Who Is the Rich Man That Is Saved?; quotation)
Topics: Baptism
Cite (SBL): Eusebius, Hist. eccl. 3.23.18 (Dindorf 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.23.19Dindorf 4:111–112
ὁ δʼ “ἐγγυώμενος, ἐπομνύμενος, ὡς ἄφεσιν αὐτῷ παρὰ “τοῦ σωτῆρος ηὕρηται, δεόμενος, γονυπετῶν, αὐτὴν “τὴν δεξιὰν ὡς ὑπὸ τῆς μετανοίας κεκαθαρμένην κα- “ταφιλῶν, ἐπὶ τὴν ἐκκλησίαν ἐπανήγαγε, καὶ δαψι- “λέσι μὲν εὐχαῖς ἐξαιτούμενος, συνεχέσι δὲ νηστείαις “συναγωνιζόμενος, ποικίλαις δὲ σειρῆσι λόγων κατε- “πᾴδων αὐτοῦ τὴν γνώμην οὐ πρότερον ἀπῆλθεν, ὥς “φασι, πρὶν αὐτὸν ἀποκατέστησε τῇ ἐκκλησίᾳ, διδοὺς “μέγα παράδειγμα μετανοίας ἀληθινῆς καὶ μέγα γνώ- “ρισμα παλιγγενεσίας, τρόπαιον ἀναστάσεως βλεπο- “μένη.”
ho dʼ “engyōmenos, epomnymenos, hōs aphesin autǭ para “tou sōtēros hēurētai, deomenos, gonypetōn, autēn “tēn dexian hōs hypo tēs metanoias kekatharmenēn ka- “taphilōn, epi tēn ekklēsian epanēgage, kai dapsi- “lesi men euchais exaitoumenos, synechesi de nēsteiais “synagōnizomenos, poikilais de seirēsi logōn kate- “pądōn autou tēn gnōmēn ou proteron apēlthen, hōs “phasi, prin auton apokatestēse tę̄ ekklēsią, didous “mega paradeigma metanoias alēthinēs kai mega gnō- “risma palingenesias, tropaion anastaseōs blepo- “menē.”
But John, pledging and swearing that he had found forgiveness for him from the Saviour, begging, kneeling, kissing that very right hand as cleansed by repentance, led him back to the church; and interceding for him with abundant prayers, contending with him in continual fasts, and charming his mind with varied spells of words, he did not depart, they say, before he had restored him to the church, giving a great example of true repentance and a great token of regeneration, a trophy of a visible resurrection.”
Notes and citation
Summary: Clement (quoted): John assured him of forgiveness, brought him back to the church with prayer and fasting, and restored him, an example of true repentance.
- Quotation from Clement, Quis div. 42.15.
Extrabiblical texts: Clement of Alexandria, Quis div. 42.15 (Who Is the Rich Man That Is Saved?; quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.23.19 (Dindorf 4:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-23-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 24
3.24.1Dindorf 4:112
Ταῦτα τοῦ Κλήμεντος, ἱστορίας ὁμοῦ καὶ ὠφελείας τῆς τῶν ἐντευξομένων ἕνεκεν, ἐνταῦθά μοι κείσθω. φέρε δὲ καὶ τοῦδε τοῦ ἀποστόλου τὰς ἀναντιρρήτους ἐπισημηνώμεθα γραφάς.
Tauta tou Klēmentos, historias homou kai ōpheleias tēs tōn enteuxomenōn heneken, entautha moi keisthō. phere de kai toude tou apostolou tas anantirrētous episēmēnōmetha graphas.
Let these words of Clement be set down here, for the sake of history and the benefit of readers. Come, let us also note the undisputed writings of this apostle.
Notes and citation
Summary: Eusebius now turns to John's undisputed writings.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.1 (Dindorf 4:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-1).
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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.
3.24.2Dindorf 4:112
καὶ δὴ τὸ κατʼ αὐτὸν εὐαγγέλιον ταῖς ὑπὸ τὸν οὐρανὸν διεγνωσμένον ἐκκλησίαις πρῶτον ἀνωμολογήσθω. ὅτι γε μὴν εὐλόγως πρὸς τῶν ἀρχαίων ἐν τετάρτῃ μοίρᾳ τῶν ἄλλων τριῶν κατείλεκται, ταύτῃ ἂν γένοιτο δῆλον.
kai dē to katʼ auton euangelion tais hypo ton ouranon diegnōsmenon ekklēsiais prōton anōmologēsthō. hoti ge mēn eulogōs pros tōn archaiōn en tetartę̄ moirą tōn allōn triōn kateilektai, tautę̄ an genoito dēlon.
And first let the Gospel according to him, known to the churches under heaven, be acknowledged. That it has with good reason been placed by the ancients in the fourth place after the other three will become clear as follows.
Notes and citation
Summary: John's Gospel is universally acknowledged; Eusebius explains why it is placed fourth.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.2 (Dindorf 4:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-2).
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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.
3.24.3Dindorf 4:112
οἱ θεσπέσιοι καὶ ὡς ἀληθῶς θεοπρεπεῖς, φημὶ δὲ τοῦ Χριστοῦ τοὺς ἀποστόλους, τὸν βίον ἄκρως κεκαρθαρμένοι, καὶ ἀρετῇ πάσῃ τὰς ψυχὰς κεκοσμημένοι, τὴν δὲ γλῶτταν ἰδιωτεύοντες, τῇ γε μὴν πρὸς τοῦ σωτῆρος αὐτοῖς δεδωρημένῃ θείᾳ καὶ παραδοξοποιῷ δυνάμει θαρσοῦντες, τὸ μὲν ἐν περινοίᾳ καὶ τέχνῃ λόγων τὰ τοῦ διδασκάλου μαθήματα πρεσβεύειν οὔτε ᾔδεσαν οὔτε ἐνεχείρουν, τῃ δὲ τοῦ θείου πνεύματος τοῦ συνεργοῦντος αὐτοῖς~ ἀποδείξει καὶ τῇ διʼ αὐτῶν συντελουμένῃ θαυματουργῷ τοῦ Χριστοῦ δυνάμει μόνῃ χρώμενοι, τῆς τῶν οὐρανῶν βασιλείας τὴν γνῶσιν ἐπὶ πᾶσαν κατήγγελλον τὴν οἰκουμένην, σπουδῆς τῆς περὶ τὸ λογογραφεῖν μικρὰν ποιούμενοι φροντίδα.
hoi thespesioi kai hōs alēthōs theoprepeis, phēmi de tou Christou tous apostolous, ton bion akrōs kekartharmenoi, kai aretę̄ pasę̄ tas psychas kekosmēmenoi, tēn de glōttan idiōteuontes, tę̄ ge mēn pros tou sōtēros autois dedōrēmenę̄ theią kai paradoxopoiǭ dynamei tharsountes, to men en perinoią kai technę̄ logōn ta tou didaskalou mathēmata presbeuein oute ę̄desan oute enecheiroun, tę̄ de tou theiou pneumatos tou synergountos autois~ apodeixei kai tę̄ diʼ autōn synteloumenę̄ thaumatourgǭ tou Christou dynamei monę̄ chrōmenoi, tēs tōn ouranōn basileias tēn gnōsin epi pasan katēngellon tēn oikoumenēn, spoudēs tēs peri to logographein mikran poioumenoi phrontida.
Those inspired and truly godlike men, I mean the apostles of Christ, completely purified in their life and adorned in their souls with every virtue, but unskilled in speech, relying on the divine and wonder-working power given them by the Saviour, neither knew how nor attempted to present the lessons of their Teacher with subtlety and art of words; but using only the demonstration of the divine Spirit working with them and the wonder-working power of Christ accomplished through them, they proclaimed the knowledge of the kingdom of heaven to the whole world, taking little thought for the zeal of writing books.
2 Cor 11:6 (echo, medium confidence) · 1 Cor 2:4 (echo, medium confidence)
Notes and citation
Summary: The apostles, unskilled in speech, preached by the Spirit's power and gave little thought to writing books.
- Compare 2 Cor 11:6 and 1 Cor 2:4.
Cite (SBL): Eusebius, Hist. eccl. 3.24.3 (Dindorf 4:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-3).
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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.
3.24.4Dindorf 4:112–113
καὶ τοῦτʼ ἔπραττον ἅτε μείζονι καὶ ὑπὲρ ἄνθρωπον ἐξυπηρετούμενοι διακονίᾳ. ὁ γοῦν Παῦλος πάντων ἐν παρασκευῇ λόγων δυνατώτατος νοήμασί τε ἱκανώτατος γεγονὼς, οὐ πλέον τῶν βραχυτάτων ἐπιστολῶν γραφῇ παρα δέδωκε, καίτοι μυρία γε καὶ ἀπόρρητα λέγειν ἔχων, ἅτε τῶν μέχρις οὐρανοῦ τρίτου θεωρημάτων ἐπιψαύσας, ἐπʼ αὐτόν τε τὸν θεοπρεπῆ παράδεισον ἀναρ- πασθεὶς καὶ τῶν ἐκεῖσε ῥημάτων ἀρρήτων ἀξιωθεὶς ἐπακοῦσαι.
kai toutʼ epratton hate meizoni kai hyper anthrōpon exypēretoumenoi diakonią. ho goun Paulos pantōn en paraskeuę̄ logōn dynatōtatos noēmasi te hikanōtatos gegonōs, ou pleon tōn brachytatōn epistolōn graphę̄ para dedōke, kaitoi myria ge kai aporrēta legein echōn, hate tōn mechris ouranou tritou theōrēmatōn epipsausas, epʼ auton te ton theoprepē paradeison anar- pastheis kai tōn ekeise rhēmatōn arrētōn axiōtheis epakousai.
And they did this as serving a greater ministry, beyond man. Paul at any rate, the most powerful of all in the preparation of words and most capable in thought, committed to writing no more than very short letters, although he had countless unspeakable things to say, since he had touched the visions reaching to the third heaven, had been caught up to the divine paradise itself, and had been thought worthy to hear the unspeakable words there.
2 Cor 12:2–4 (allusion, high confidence)
Notes and citation
Summary: Even Paul, though most eloquent and granted visions of the third heaven, wrote only short letters.
- Allusion to 2 Cor 12:2–4.
Cite (SBL): Eusebius, Hist. eccl. 3.24.4 (Dindorf 4:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-4).
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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.
3.24.5Dindorf 4:113
οὐκ ἄπειροι μὲν οὖν ὑπῆρχον τῶν αὐτῶν καὶ οἶ λοιποὶ τοῦ σωτῆρος ἡμῶν φοιτηταὶ, δώδεκα μὲν ἀπόστολοι, ἑβδομήκοντα δὲ μαθηταὶ, ἄλλοι τε ἐπὶ τούτοις μυρίοι. ὅμως δʼ οὖν ἐξ ἀπάντων τῶν τοῦ κυρίου διατριβῶν ὑπομνήματα Ματθαῖος ἡμῖν καὶ Ἰωάννης μόνοι καταλελοίπασιν, οὓς καὶ ἐπάναγκες ἐπὶ τὴν γραφὴν ἐλθεῖν κατέχει λόγος.
ouk apeiroi men oun hypērchon tōn autōn kai oi loipoi tou sōtēros hēmōn phoitētai, dōdeka men apostoloi, hebdomēkonta de mathētai, alloi te epi toutois myrioi. homōs dʼ oun ex apantōn tōn tou kyriou diatribōn hypomnēmata Matthaios hēmin kai Iōannēs monoi kataleloipasin, hous kai epanankes epi tēn graphēn elthein katechei logos.
The rest of our Saviour's followers too, the twelve apostles, the seventy disciples, and countless others besides, were not unacquainted with the same things. Yet of all the Lord's disciples only Matthew and John have left us memoirs, and tradition holds that they came to writing of necessity.
Notes and citation
Summary: Of all the disciples, only Matthew and John wrote Gospels, and that out of necessity.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.5 (Dindorf 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-5).
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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.
3.24.6Dindorf 4:113
Ματθαῖος μὲν γὰρ πρότερον Ἑβραίοις κηρύξας, ὡς ἤμελλεν καὶ ἐφʼ ἑτέρους ἰέναι, πατρίῳ γλώττῃ γραφῆ παραδοὺς τὸ κατʼ αὐτὸν εὐαγγέλιον τὸ λεῖπον τῇ αὐτοῦ παρουσίᾳ τούτοις, ἀφʼ ὧν ἐστέλλετο, διὰ τῆς γραφῆς ἀπεπλήρου.
Matthaios men gar proteron Hebraiois kēryxas, hōs ēmellen kai ephʼ heterous ienai, patriǭ glōttę̄ graphē paradous to katʼ auton euangelion to leipon tę̄ autou parousią toutois, aphʼ hōn estelleto, dia tēs graphēs apeplērou.
For Matthew, having first preached to Hebrews, when he was about to go to others as well, committed his Gospel to writing in his native tongue, and so supplied by writing, for those from whom he was being sent, what was lacking through his absence.
Notes and citation
Summary: Matthew wrote his Gospel in his native language for the Hebrews before leaving them.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.6 (Dindorf 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-6).
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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.
3.24.7Dindorf 4:113
ἤδη δὲ Μάρκου καὶ Λουκᾶ τῶν κατʼ αὐτοὺς εὐαγγελίων τὴν ἔκδοσιν πεποιημένων Ἰωάννην φασὶ, τὸν πάντα χρόνον ἀγράφῳ κεχρημένον κηρύγματι, τέλος καὶ ἐπὶ τὴν γραφὴν ἐλθεῖν τοιᾶσδε χάριν αἰτίας. τῶν προαναγραφέντων τριῶν εἰς πάντας ἤδη καὶ εἰς αὐτὸν διαδεδομένων ἀποδέξασθαι μέν φασιν ἀλήθειαν αὐτοῖς ἐπιμαρτυρήσαντα, μόνην δὲ ἄρα λείπεσθαι τῇ γραφῇ τὴν περὶ τῶν ἐν πρώτοις καὶ κατʼ ἀρχὴν τοῦ κηρύγματος ὑπὸ τοῦ Χριστοῦ πεπραγμένων διήγησιν.
ēdē de Markou kai Louka tōn katʼ autous euangeliōn tēn ekdosin pepoiēmenōn Iōannēn phasi, ton panta chronon agraphǭ kechrēmenon kērygmati, telos kai epi tēn graphēn elthein toiasde charin aitias. tōn proanagraphentōn triōn eis pantas ēdē kai eis auton diadedomenōn apodexasthai men phasin alētheian autois epimartyrēsanta, monēn de ara leipesthai tę̄ graphę̄ tēn peri tōn en prōtois kai katʼ archēn tou kērygmatos hypo tou Christou pepragmenōn diēgēsin.
And when Mark and Luke had already published their Gospels, they say that John, who all the time had used unwritten preaching, at last came to writing for the following reason. When the three previously written Gospels had already been distributed to all, and to himself too, they say that he accepted them and bore witness to their truth, but that there was lacking in the writing only the account of what Christ had done first and at the beginning of his preaching.
Notes and citation
Summary: John, having preached orally, wrote last, approving the other three but supplying Christ's early deeds.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.7 (Dindorf 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-7).
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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.
3.24.8Dindorf 4:113
καὶ ἀληθής γε ὁ λόγος. τοὺς ἄλλους γοῦν τρεῖς εὐαγγελιστὰς συνιδεῖν πάρεστι μόνα τὰ μετὰ τὴν ἐν τῷ δεσμωτηρίῳ Ἰωάννου τοῦ βαπτιστοῦ κάθειρξιν ἐφʼ ἔνα ἐνιαυτὸν πεπραγμένα τῷ σωτῆρι συγγεγραφότας, αὐτό τε τοῦτʼ ἐπισημηναμένους κατʼ ἀρχὰς τῆς αὐτῶν ἱστορίας.
kai alēthēs ge ho logos. tous allous goun treis euangelistas synidein paresti mona ta meta tēn en tǭ desmōtēriǭ Iōannou tou baptistou katheirxin ephʼ ena eniauton pepragmena tǭ sōtēri syngegraphotas, auto te toutʼ episēmēnamenous katʼ archas tēs autōn historias.
And the account is true. At any rate one can see that the other three evangelists recorded only what the Saviour did during one year after John the Baptist was shut up in prison, and that they indicated this very thing at the beginning of their history.
Notes and citation
Summary: The first three Gospels record only the year after the Baptist's imprisonment.
Cite (SBL): Eusebius, Hist. eccl. 3.24.8 (Dindorf 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-8).
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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.
3.24.9Dindorf 4:113–114
μετὰ γοῦν τὴν τεσσαρακονταήμερον νηστείαν καὶ τὸν ἐπʼ αὐτῇ πειρασμὸν τὸν χρόνον τῆς ἰδίας γραφῆς ὁ μὲν Ματθαῖος δηλοῖ λέγων “ἀκούσας δὲ ὅτι Ἰωάννης πα- “ρεδόθη ἀνεχώρησεν ἀπὸ τῆς Ἰουδαίας εἰς τὴν “λιλαίαν.”
meta goun tēn tessarakontaēmeron nēsteian kai ton epʼ autę̄ peirasmon ton chronon tēs idias graphēs ho men Matthaios dēloi legōn “akousas de hoti Iōannēs pa- “redothē anechōrēsen apo tēs Ioudaias eis tēn “lilaian.”
After the forty days' fast and the temptation that followed it, Matthew indicates the time covered by his own writing, saying, “Hearing that John had been handed over, he withdrew from Judea into Galilee.”
Matt 4:12 (quotation, high confidence) · Matt 4:2 (allusion, high confidence)
Notes and citation
Summary: Matthew begins Jesus' ministry after John's arrest.
- The quotation is a free form of Matt 4:12.
Cite (SBL): Eusebius, Hist. eccl. 3.24.9 (Dindorf 4:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-9).
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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.
3.24.10Dindorf 4:114
ὁ δὲ Μάρκος ὡσαύτως “μετὰ δὲ τὸ “παραδοθῆναι” φησὶν “Ἰωάννην ἦλθεν ὁ Ἰησοῦς εἰς “τὴν Γαλιλαίαν.” καὶ ὁ Λουκᾶς δὲ, πρὶν ἄρξασθαι τῶν τοῦ Ἰησοῦ πράξεων, παραπλησίως ἐπιτηρεῖ φάσκων ὡς ἄρα προσθεὶς Ἡρώδης οἷς διεπράξατο πονηροῖς κατέκλεισε τὸν Ἰωάννην ἐν φυλακῇ.
ho de Markos hōsautōs “meta de to “paradothēnai” phēsin “Iōannēn ēlthen ho Iēsous eis “tēn Galilaian.” kai ho Loukas de, prin arxasthai tōn tou Iēsou praxeōn, paraplēsiōs epitērei phaskōn hōs ara prostheis Hērōdēs hois diepraxato ponērois katekleise ton Iōannēn en phylakę̄.
And Mark likewise: “After John was handed over,” he says, “Jesus came into Galilee.” And Luke too, before beginning the acts of Jesus, similarly notes that Herod, adding to the evil deeds he had done, shut up John in prison.
Mark 1:14 (quotation, high confidence) · Luke 3:19–20 (allusion, high confidence)
Notes and citation
Summary: Mark and Luke also begin after John's imprisonment.
- The quotation is Mark 1:14; the allusion is Luke 3:19–20.
Cite (SBL): Eusebius, Hist. eccl. 3.24.10 (Dindorf 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-10).
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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.
3.24.11Dindorf 4:114
παρακληθέντα δὴ οὖν τούτων ἕνεκά φασι τὸν ἀπόστολον Ἰωάννην τὸν ὑπὸ τῶν προτέρων εὐαγγελιστῶν παρασιωπηθέντα χρόνον καὶ τὰ κατὰ τοῦτον πεπραγμένα τῷ σωτῆρι (ταῦτα δʼ ἦν τὰ πρὸ τῆς τοῦ βαπτιστοῦ καθείρξεως) τῷ κατʼ αὐτὸν εὐαγγελίῳ παραδοῦναι, αὐτό τε τοῦτʼ ἐπισημήνασθαι, τοτὲ μὲν φήσαντα ‘ταύτην ἀρχὴν ἐποίησε τῶν παραδόξων ὁ Ἰησοῦς, ” τοτὲ δὲ μνημονεύσαντα τοῦ βαπτιστοῦ μεταξὺ τῶν τοῦ Ἰησοῦ πράξεων, ὡς ἔτι τότε βαπτίζοντος ἐν Αἰνῶν ἐγγὺς τοῦ Σαλεὶμ, σαφῶς τε τοῦτο δηλοῦν ἐν τῷ λέγειν “οὔπω γὰρ ἦν, φησὶν, Ἰωάννης βεβλημένος “φυλακήν.
paraklēthenta dē oun toutōn heneka phasi ton apostolon Iōannēn ton hypo tōn proterōn euangelistōn parasiōpēthenta chronon kai ta kata touton pepragmena tǭ sōtēri (tauta dʼ ēn ta pro tēs tou baptistou katheirxeōs) tǭ katʼ auton euangeliǭ paradounai, auto te toutʼ episēmēnasthai, tote men phēsanta ‘tautēn archēn epoiēse tōn paradoxōn ho Iēsous, ” tote de mnēmoneusanta tou baptistou metaxy tōn tou Iēsou praxeōn, hōs eti tote baptizontos en Ainōn engys tou Saleim, saphōs te touto dēloun en tǭ legein “oupō gar ēn, phēsin, Iōannēs beblēmenos “phylakēn.
They say, then, that for this reason the apostle John was urged to hand down in his Gospel the period passed over in silence by the earlier evangelists and what the Saviour did in it (these were the events before the Baptist's imprisonment), and that he indicated this very thing, at one time saying, “This beginning of his wonders Jesus did,” and at another mentioning the Baptist in the midst of Jesus' acts as still baptizing at Aenon near Salim, and showing it clearly when he says, “For John had not yet been thrown into prison.”
John 2:11 (quotation, high confidence) · John 3:23 (allusion, high confidence) · John 3:24 (quotation, high confidence)
Notes and citation
Summary: John deliberately recorded the period before the Baptist's imprisonment, as his wording shows.
- The quotations are John 2:11 and John 3:24; the allusion is John 3:23.
Cite (SBL): Eusebius, Hist. eccl. 3.24.11 (Dindorf 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-11).
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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.
3.24.12Dindorf 4:114
οὐκοῦν ὁ μὲν Ἰωάννης τῇ τοῦ κατʼ αὐτὸν εὐαγγελίου γραφῇ τὰ μηδέπω τοῦ βαπτιστο βεβλημένου εἰς φυλακὴν πρὸς τοῦ Χριστοῦ πραχθέντ παραδίδωσιν, οἱ δὲ λοιποὶ τρεῖς εὐαγγελισταὶ τὰ μετ τὴν εἰς τὸ δεσμωτήριον κάθειρξιν τοῦ βαπτιστοῦ μνη μονεύουσιν.
oukoun ho men Iōannēs tę̄ tou katʼ auton euangeliou graphę̄ ta mēdepō tou baptisto beblēmenou eis phylakēn pros tou Christou prachthent paradidōsin, hoi de loipoi treis euangelistai ta met tēn eis to desmōtērion katheirxin tou baptistou mnē moneuousin.
So John, in the writing of his Gospel, hands down what Christ did while the Baptist had not yet been thrown into prison, while the other three evangelists record what came after the Baptist's confinement in prison.
Notes and citation
Summary: John covers the time before the Baptist's arrest, the others the time after.
Cite (SBL): Eusebius, Hist. eccl. 3.24.12 (Dindorf 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-12).
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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.
3.24.13Dindorf 4:114–115
οἷς καὶ ἐπιστήσαντι οὐκέτι ἂν δόξα διαφωνεῖν ἀλλήλοις τὰ εὐαγγέλια, τῷ τὸ μὲν κα Ἰωάννην τὰ πρῶτα τῶν τοῦ Χριστοῦ πράξεων περιε χειν, τὰ δὲ λοιπὰ τὴν ἐπὶ τέλει τοῦ χρόνου αὐτῷ γε γενημένην ἱστορίαν· εἰκότως δʼ οὖν τὴν μὲν τη σαρκὸς τοῦ σωτῆρος ἡμῶν γενεαλογίαν, ἅτε Ματθαίῳ καὶ Λουκᾷ προγραφεῖσαν, ἀποσιωπῆσαι τὸν Ἰωάη νῆν, τῆς δὲ θεολογίας ἀπάρξασθαι, ὡσὰν αὐτῷ πρὸς τοῦ θείου πνεύματος οἱα κρείττονι παραπεφυλαγμένης.
hois kai epistēsanti ouketi an doxa diaphōnein allēlois ta euangelia, tǭ to men ka Iōannēn ta prōta tōn tou Christou praxeōn perie chein, ta de loipa tēn epi telei tou chronou autǭ ge genēmenēn historian; eikotōs dʼ oun tēn men tē sarkos tou sōtēros hēmōn genealogian, hate Matthaiǭ kai Louką prographeisan, aposiōpēsai ton Iōaē nēn, tēs de theologias aparxasthai, hōsan autǭ pros tou theiou pneumatos hoia kreittoni parapephylagmenēs.
To one who attends to this, the Gospels would no longer seem to disagree with one another, since the one according to John contains the first of Christ's acts, and the others the history of what happened to him at the end of the time. And it is reasonable that John passed over in silence the genealogy of our Saviour according to the flesh, since it had already been written by Matthew and Luke, and began with his divinity, as though this had been reserved for him by the divine Spirit as for one greater.
John 1:1 (allusion, medium confidence)
Notes and citation
Summary: So the Gospels do not conflict; John omitted the genealogy and began with Christ's divinity.
- Allusion to John 1:1.
Topics: Scripture and canon, Christology
Cite (SBL): Eusebius, Hist. eccl. 3.24.13 (Dindorf 4:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-13).
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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.
3.24.14Dindorf 4:115
ταῦτα μὲν οὐν ἡμῖν περὶ τῆς τοῦ κατὰ Ἰωάννην εὐαγγελίου γραφῆς εἰρήσθω. καὶ τῆς κατὰ Μάρκον δὲ ἡ γενομένη αἰτία ἐν τοῖς πρόσθεν ἡμῖν δεδήλωται.
tauta men oun hēmin peri tēs tou kata Iōannēn euangeliou graphēs eirēsthō. kai tēs kata Markon de hē genomenē aitia en tois prosthen hēmin dedēlōtai.
Let this be said by us about the writing of the Gospel according to John. And the cause of that according to Mark has been shown by us earlier.
Notes and citation
Summary: So much for John's Gospel; Mark's origin was told earlier.
- See 2.15.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.14 (Dindorf 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-14).
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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.
3.24.15Dindorf 4:115
ὁ δὲ Λουκᾶς ἀρχόμενος καὶ αὐτὸς τοῦ κατʼ αὐτὸν συγγράμματος τὴν αἰτίαν προύθηκε, δι ἣν πεποίηται τὴν σύνταξιν, δηλῶν ὡς ἄρα πολλῶν καὶ ἄλλων προπετέστερον ἐπιτετηδευκότων διήγησιν ποιήσασθαι ὧν αὐτὸς πεπληροφόρητο λόγων, ἀναγκαίως ἀπαλλάττων ἡμὰς τῆς περὶ τοὺς ἄλλους ἀμφηρίστου ὑπολήψεως τὸν ἀσφαλῆ λόγον ὣν αὐτὸς ἱκανῶς τὴν ἀλήθειαν κατειλήφει, ἐκ τῆς ἅμα Παύλῳ συνουσίας τε καὶ διατριβῆς καὶ τῆς τῶν λοιπῶν ἀποστόλων ὁμιλίας ὠφελημένος, διὰ τοῦ ἰδίου παρέδωκεν εὐαγγελίου.
ho de Loukas archomenos kai autos tou katʼ auton syngrammatos tēn aitian prouthēke, di hēn pepoiētai tēn syntaxin, dēlōn hōs ara pollōn kai allōn propetesteron epitetēdeukotōn diēgēsin poiēsasthai hōn autos peplērophorēto logōn, anankaiōs apallattōn hēmas tēs peri tous allous amphēristou hypolēpseōs ton asphalē logon hōn autos hikanōs tēn alētheian kateilēphei, ek tēs hama Paulǭ synousias te kai diatribēs kai tēs tōn loipōn apostolōn homilias ōphelēmenos, dia tou idiou paredōken euangeliou.
Luke too, at the beginning of his work, set out the reason for which he made his composition, showing that since many others had rather rashly undertaken to compose a narrative of the matters of which he himself had been fully assured, he necessarily freed us from the doubtful opinion about the others and handed down in his own Gospel the sure account of the things whose truth he had sufficiently grasped, benefiting from his companionship and life with Paul and his conversation with the rest of the apostles.
Luke 1:1–4 (allusion, high confidence)
Notes and citation
Summary: Luke wrote to give a sure account, learned from Paul and the other apostles, in place of rash earlier attempts.
- Allusion to Luke 1:1–4.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.15 (Dindorf 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-15).
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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.
3.24.16Dindorf 4:115
καὶ ταῦτα μὲν ἡμεῖς περὶ τούτων· οἰκειότερον δὲ κατὰ καιρὸν διὰ τῆς τῶν ἀρχαίων παραθέσεως τὰ καὶ τοῖς ἄλλοις περὶ αὐτῶν εἰρημένα πειρασόμεθα δηλῶσαι.
kai tauta men hēmeis peri toutōn; oikeioteron de kata kairon dia tēs tōn archaiōn paratheseōs ta kai tois allois peri autōn eirēmena peirasometha dēlōsai.
This is what we say about these; but more fittingly, in due course, we shall try to show by quoting the ancients what others too have said about them.
Notes and citation
Summary: Eusebius will later quote the ancients on the Gospels.
Cite (SBL): Eusebius, Hist. eccl. 3.24.16 (Dindorf 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-16).
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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.
3.24.17Dindorf 4:115
τῶν δὲ Ἰωάννου συγγραμμάτων πρὸς τῷ εὐαγγελίῳ καὶ ἡ προτέρα τῶν ἐπιστολῶν παρά τε τοῖς νῦν καὶ τοῖς ἀρχαίοις ἀναμίλεκτος ὡμολόγηται, ἀντιλέγονται δὲ αἱ λοιπαὶ δύο.
tōn de Iōannou syngrammatōn pros tǭ euangeliǭ kai hē protera tōn epistolōn para te tois nyn kai tois archaiois anamilektos hōmologētai, antilegontai de hai loipai dyo.
Of John's writings, besides the Gospel, the first of his letters too is acknowledged without dispute both by those of the present and by the ancients; but the other two are disputed.
Notes and citation
Summary: 1 John is undisputed; 2 and 3 John are disputed.
- The digital text has ἀναμίλεκτος for ἀναμφίλεκτος.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.17 (Dindorf 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-17).
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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.
3.24.18Dindorf 4:115
τῆς δʼ Ἀποκαλύψεως ἐφʼ ἑκάτερον ἔτι νῦν παρὰ τοῖς πολλοῖς περιέλκεται ἡ δόξα. ὅμως γε μὴν ἐκ τῆς τῶν ἀρχαίων μαρτυρίας ἐν οἰκείῳ καιρῷ τὴν ἐπίκρισιν δέξεται καὶ αὐτή.
tēs dʼ Apokalypseōs ephʼ hekateron eti nyn para tois pollois perielketai hē doxa. homōs ge mēn ek tēs tōn archaiōn martyrias en oikeiǭ kairǭ tēn epikrisin dexetai kai autē.
As for the Apocalypse, opinion among most is still divided either way even now. Nevertheless it too will receive judgment in its proper time from the testimony of the ancients.
Notes and citation
Summary: Opinion on Revelation is still divided.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.24.18 (Dindorf 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/3-8-1/#p-3-24-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.