Church History 2.17.1–2.24.1
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 2, chapter 17
2.17.1Dindorf 4:64
Ὃν καὶ λόγος ἔχει κατὰ Κλαύδιον ἐπὶ τῆς ῾Ρώμης εἰς ὁμιλίαν ἐλθεῖν Πέτρῳ, τοῖς ἐκεῖσε τότε κηρύττοντι. καὶ οὐκ ἀπεικὸς ἂν εἴη τοῦτό γε, ἐπεὶ καὶ ὅ φαμεν αὐτῷ σύγγραμμα εἰς ὕστερον καὶ μετὰ χρόνους αὐτῷ πεπονημένον, σαφῶς τοὺς εἰσέτι νῦν καὶ εἰς ἡμᾶς πεφυλαγμένους τῆς ἐκκλησίας περιέχει κανόνας.
Hon kai logos echei kata Klaudion epi tēs ῾Rōmēs eis homilian elthein Petrǭ, tois ekeise tote kēryttonti. kai ouk apeikos an eiē touto ge, epei kai ho phamen autǭ syngramma eis hysteron kai meta chronous autǭ peponēmenon, saphōs tous eiseti nyn kai eis hēmas pephylagmenous tēs ekklēsias periechei kanonas.
Tradition also holds that he came to Rome under Claudius and conversed with Peter, who was then preaching to those there. And this would not be unlikely, since the treatise of his that we mention, composed by him later and after some years, clearly contains the rules of the church that are still preserved even to our time.
Notes and citation
Summary: Philo is said to have met Peter in Rome under Claudius; his treatise seems to describe church customs still kept.
- The edition's marginal cross-reference to Nicephorus's Church History has leaked into the digital text and is removed. The meeting of Philo and Peter is legendary.
Notes on the original text
- Digital text corrected (editor's apparatus leaked into the digital text): Nic. H. E. II, 16-17] → .
Extrabiblical texts: Philo, Contempl. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.17.1 (Dindorf 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-1).
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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.
2.17.2Dindorf 4:64–65
ἀλλὰ καὶ τὸν βίον τῶν παρʼ ἡμῖν ἀσκητῶν ὡς ἔνι μάλιστα ἀκριβέστατ ἱστορῶν γένοιτʼ ἂν ἔκδηλος οὐκ εἰδὼς μόνον, ἀλλὰ καὶ ἀποδεχόμενος, ἐκθειάζων τε καὶ σεμνύνων τοὺς κατʼ αὐτὸν ἀποστολικοὺς ἄνδρας, ἐξ Ἑβραίων, ὡς ἔοικε, γεγονότας, ταύτῃ τε ἰουδαϊκώτερον τῶν παλαιῶν ἔτι τὰ πλεῖστα διατηροῦντας ἐθῶν.
alla kai ton bion tōn parʼ hēmin askētōn hōs eni malista akribestat historōn genoitʼ an ekdēlos ouk eidōs monon, alla kai apodechomenos, ektheiazōn te kai semnynōn tous katʼ auton apostolikous andras, ex Hebraiōn, hōs eoike, gegonotas, tautę̄ te ioudaïkōteron tōn palaiōn eti ta pleista diatērountas ethōn.
Moreover, in describing as accurately as possible the life of our ascetics, he would plainly be not only knowing but also approving, revering, and praising the apostolic men of his day, who were, it seems, of Hebrew origin, and so still kept most of the ancient customs in a rather Jewish way.
Notes and citation
Summary: Philo seems to describe and praise the apostolic ascetics, who were Hebrews keeping many Jewish customs.
- Eusebius's identification; see the note on 2.16.2.
Extrabiblical texts: Philo, Contempl. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.17.2 (Dindorf 4:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.3Dindorf 4:65
πρῶτόν γέ τοι τὸ μηδὲν πέρα τῆς ἀληθείας οἴκοθεν καὶ ἐξ ἑαυτοῦ προσθήσειν· ἐν οἷς ἱστορήσειν ἔμελλεν ἀπισχυρισάψενος, ἐν ᾧ ἐπέγραψε λόγῳ περὶ βίου θεωρητικοῦ ἢ ἱκετῶν θεραπευτὰς αὐτοὺς καὶ τὰς σὺν αὐτοῖς γυναῖκας θεραπευτρίδας ἀποκαλεῖσθαί φησι τὰς αἰτίας ἐπειπὼν τῆς τοιᾶσδε προσρήσεως· ἤτοι γὰρ παρὰ τὸ τὰς ψυχὰς τῦν προσιόντων αὐτοῖς τῶν ἀπὸ κακίας παθῶν ἰατρῶν δίκην ἀπαλλάττοντας ἀκεῖσθαι καὶ θεραπεύειν, ἢ τῆς περὶ τὸ θεῖον καθαρὰς καὶ εἰλικρινοῦς θεραπείας τε καὶ θρησκείας ἕνεκα.
prōton ge toi to mēden pera tēs alētheias oikothen kai ex heautou prosthēsein; en hois historēsein emellen apischyrisapsenos, en hǭ epegrapse logǭ peri biou theōrētikou ē hiketōn therapeutas autous kai tas syn autois gynaikas therapeutridas apokaleisthai phēsi tas aitias epeipōn tēs toiasde prosrēseōs; ētoi gar para to tas psychas tyn prosiontōn autois tōn apo kakias pathōn iatrōn dikēn apallattontas akeisthai kai therapeuein, ē tēs peri to theion katharas kai eilikrinous therapeias te kai thrēskeias heneka.
First, at any rate, in the treatise he entitled On the Contemplative Life, or Suppliants, after affirming that he would add nothing beyond the truth from himself in what he was about to relate, he says that they are called Therapeutae, and the women with them Therapeutrides, and gives the reasons for this name: either because, like physicians, they heal and cure the souls of those who come to them, freeing them from the passions of vice, or because of their pure and sincere service and worship of the divine.
Notes and citation
Summary: Philo calls these ascetics Therapeutae, either as healers of souls or as pure worshippers of God.
- Paraphrase of Philo, Contempl. 1–2.
Extrabiblical texts: Philo, Contempl. 2 (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.17.3 (Dindorf 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.4Dindorf 4:65
εἴτʼ οὑν ἐξ ἑαυτοῦ ταύτην αὐτοῖς ἐπιτέθειται τὴν προσηγορίαν, οἰκείως ἐπιγράψας τῷ τρόπῳ τῶν ἀνδρῶν τοὔνομα, εἴτε καὶ ὄντως τοῦτʼ αὐτοὺς ἐκάλουν κατʼ ἀρχὰς οἱ πρῶτοι, μηδαμῶς πω τῆς Χριστιανῶν προσρήσεως ἀνὰ πάντα τόπον ἐπιπεφημισμένης, οὔ τί πω διατείνεσθαι ἀναγκαῖον.
eitʼ houn ex heautou tautēn autois epitetheitai tēn prosēgorian, oikeiōs epigrapsas tǭ tropǭ tōn andrōn tounoma, eite kai ontōs toutʼ autous ekaloun katʼ archas hoi prōtoi, mēdamōs pō tēs Christianōn prosrēseōs ana panta topon epipephēmismenēs, ou ti pō diateinesthai anankaion.
Whether he gave them this name himself, fittingly attaching it to the men's way of life, or whether the first of them really called themselves this at the beginning, when the name of Christians had not yet been proclaimed everywhere, there is no need to insist.
Notes and citation
Summary: Whether Philo coined the name or they used it before “Christian” was common does not matter.
Cite (SBL): Eusebius, Hist. eccl. 2.17.4 (Dindorf 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.5Dindorf 4:65
ὅμως δʼ οὖν ἐν πρώτοις τὴν ἀπόταξιν αὐτοῖς τῆς οὐσίας μαρτυρεῖ, φάσκων ἀρχομένους φιλοσοφεῖν ἐξίστασθαι τοῖς προσήκουσι τῶν ὑπαρχόντων, ἔπειτα πάσαις ἀποταξαμένους ταῖς τοῦ βίου φροντίσιν, ἔξω τειχῶν προελθόντας, ἐν μοναγρίοις καὶ κήποις τὰς διατριβὰς ποιεῖσθαι, τὰς ἐκ τῶν ἀνομοίων ἐπιμιξίας ἀλυσιτελεῖς καὶ βλαβερὰς εὖ εἰδότας, τῶν κατʼ ἐκεῖνο καιροῦ τοῦθʼ ὡς εἰκὸς ἐπιτελούντων ἐκθύμῳ καὶ θερμοτάτῃ πίστει, τὸν προφητικὸν ζηλοῦν ἀσκούντων βίον.
homōs dʼ oun en prōtois tēn apotaxin autois tēs ousias martyrei, phaskōn archomenous philosophein existasthai tois prosēkousi tōn hyparchontōn, epeita pasais apotaxamenous tais tou biou phrontisin, exō teichōn proelthontas, en monagriois kai kēpois tas diatribas poieisthai, tas ek tōn anomoiōn epimixias alysiteleis kai blaberas eu eidotas, tōn katʼ ekeino kairou touthʼ hōs eikos epitelountōn ekthymǭ kai thermotatę̄ pistei, ton prophētikon zēloun askountōn bion.
In any case, he testifies first of all to their renunciation of property, saying that those who begin to pursue philosophy give up their possessions to their relatives, and then, having renounced all the cares of life, go out beyond the walls and make their abodes in lonely fields and gardens, knowing well that association with people unlike themselves is unprofitable and harmful; those of that time did this, as is likely, with eager and most fervent faith, practising the life of the prophets in emulation.
Notes and citation
Summary: Philo says they gave up their property and withdrew outside the cities to live apart.
- Paraphrase of Philo, Contempl. 13, 18–20.
Extrabiblical texts: Philo, Contempl. 13–20 (Philo of Alexandria (works); allusion)
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 2.17.5 (Dindorf 4:65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.6Dindorf 4:65–66
τοιγαροῦν κἀν ταῖς ὁμολογουμέναις τῶν ἀποστόλων Πράξεσιν ἐμφέρεται ὅτι δὴ πάντες οἱ τῶν ἀποστόλων γνώριμοι ὢ τὰ κτήματα καὶ τὰς ὑπάρξεις διαπιπράσκοντες ἐμέριζον ἅπασι καθʼ ὃ ἄν τις χρείαν εἶχεν, ὡς μηδʼ εἶναί τινα ἐνδεῆ παρ΄ αὐτοῖς· ὅσοι γοῦν κτήτορες χωρίων ἣ οἰκιῶν ὑπῆρχον, ὡς ὁ λόγος φησὶ, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων, ἐτίθεσάν τε παρὰ τοὺς πόδας τῶν ἀποστόλων, ὥστε διαδίδοσθαι ἑκάστῳ καθὸ ἄν τις χρείαν εἶχεν.
toigaroun kan tais homologoumenais tōn apostolōn Praxesin empheretai hoti dē pantes hoi tōn apostolōn gnōrimoi ō ta ktēmata kai tas hyparxeis diapipraskontes emerizon hapasi kathʼ ho an tis chreian eichen, hōs mēdʼ einai tina endeē par΄ autois; hosoi goun ktētores chōriōn hē oikiōn hypērchon, hōs ho logos phēsi, pōlountes epheron tas timas tōn pipraskomenōn, etithesan te para tous podas tōn apostolōn, hōste diadidosthai hekastǭ katho an tis chreian eichen.
So too in the acknowledged Acts of the Apostles it is recorded that all the apostles' acquaintances sold their possessions and property and distributed to all as anyone had need, so that there was no one in need among them. All who were owners of lands or houses, as the account says, sold them and brought the prices of what was sold and laid them at the apostles' feet, so that distribution was made to each as anyone had need.
Acts 2:45 (allusion, high confidence) · Acts 4:34–35 (allusion, high confidence)
Notes and citation
Summary: Acts likewise records that believers sold their property and shared it according to need.
- Allusion to Acts 2:45 and Acts 4:34–35.
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 2.17.6 (Dindorf 4:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.7Dindorf 4:66
τὰ παραπλήσια δὲ τούτοις μαρτυρήσας τοῖς δηλουμένοις ὁ Φίλων συλλαβαῖς αὐταῖς ἐπιφέρει λέγων ταῦτα περὶ αὐτῶν οὕτω “πολλαχοῦ μὲν οὖν τῆς οἰκουμένης ἐστὶ τὸ γένος· ἔδυ γὰρ ἀγαθοῦ τελείου μετασχεῖν καὶ τὴν Ἑλλάδα καὶ τὴν βάρβαρον. πλεονάζει δʼ ἐν Αἰγύπτῳ καθʼ ἕκαστον τῶν ἐπικαλουμένων νομῶν, καὶ μάλιστα περὶ τὴν Ἀλεξάνδρειαν.
ta paraplēsia de toutois martyrēsas tois dēloumenois ho Philōn syllabais autais epipherei legōn tauta peri autōn houtō “pollachou men oun tēs oikoumenēs esti to genos; edy gar agathou teleiou metaschein kai tēn Hellada kai tēn barbaron. pleonazei dʼ en Aigyptǭ kathʼ hekaston tōn epikaloumenōn nomōn, kai malista peri tēn Alexandreian.
Having testified to things similar to these, Philo adds in these very words about them: “This kind of people is found in many places in the inhabited world; for both Greece and the barbarian world had to share in the perfect good. But they abound in Egypt in each of the so-called nomes, and especially around Alexandria.
Notes and citation
Summary: Philo (quoted): such people are found in many lands, especially in Egypt around Alexandria.
- Quotation from Philo, Contempl. 21.
Extrabiblical texts: Philo, Contempl. 21 (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.17.7 (Dindorf 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.8Dindorf 4:66
οἱ δὲ πανταχόθεν ἄριστοι, καθάπερ εἰς πατρίδα θεραπευτῶν, ἀποικίαν στέλλονται πρός τι χωρίον ἐπιτηδειότατον, ὅπερ ἐστὶν ὑπὲρ λίμνης Μάριας κείμενον ἐπὶ γεωλόφου χθαμαλωτέρου σφόδρα εὐκαίρως, ἀσφαλείας τε ἕνεκα καὶ ἀέρος εὐκρασίας.’
hoi de pantachothen aristoi, kathaper eis patrida therapeutōn, apoikian stellontai pros ti chōrion epitēdeiotaton, hoper estin hyper limnēs Marias keimenon epi geōlophou chthamalōterou sphodra eukairōs, asphaleias te heneka kai aeros eukrasias.’
And the best from every quarter are sent as colonists, as to the homeland of the Therapeutae, to a most suitable place, which lies above Lake Mareotis on a rather low hill, very conveniently situated for safety and for the mildness of the air.”
Notes and citation
Summary: Philo (quoted): the best of them settle on a hill above Lake Mareotis.
- Quotation from Philo, Contempl. 22. The digital text has Μάριας for Μαρείας.
Extrabiblical texts: Philo, Contempl. 22 (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.17.8 (Dindorf 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.9Dindorf 4:66
εἶθʼ ἑξῆς τὰς οἰκήσεις αὐτῶν ὁποῖαί τινες ἦσαν διαγράψας περὶ τῶν κατὰ χώραν ἐκκλησιῶν ταῦτά φησιν ἐν ἑκάστῃ δὲ οἰκίᾳ ἐστὶν οἴκημα ἱερὸν ὃ καλεῖται σεμνεῖον καὶ μοναστήριον, ἐν ᾧ μονούμενοι τὰ τοῦ σεμνοῦ βίου μυστήρια τελοῦνται, μηδὲν εἰσκομίζοντες, μὴ ποτὸν, μὴ σιτίον, μηδέ τι τόν ἄλλων ὅσα πρὸς τὰς τοῦ σώματος χρείας ἀναγκαῖα, ἀλλὰ νόμους καὶ λόγια θεσπισθέντα διὰ προφητῶν καὶ ὕμνους, καὶ τἄλλα οἶς ἐπιστήμη καὶ εὐσέβεια συναύξονται καὶ τελειοῦν- ται.’
eithʼ hexēs tas oikēseis autōn hopoiai tines ēsan diagrapsas peri tōn kata chōran ekklēsiōn tauta phēsin en hekastę̄ de oikią estin oikēma hieron ho kaleitai semneion kai monastērion, en hǭ monoumenoi ta tou semnou biou mystēria telountai, mēden eiskomizontes, mē poton, mē sition, mēde ti ton allōn hosa pros tas tou sōmatos chreias anankaia, alla nomous kai logia thespisthenta dia prophētōn kai hymnous, kai talla ois epistēmē kai eusebeia synauxontai kai teleioun- tai.’
Then, after describing what their dwellings were like, he says this about the churches in the country: “In each house there is a sacred room, which is called a sanctuary and monastery, in which, in solitude, they are initiated into the mysteries of the holy life, bringing in nothing, neither drink nor food nor any of the other things necessary for the needs of the body, but laws and oracles delivered by the prophets, and hymns, and the other things by which knowledge and piety are increased and perfected.”
Notes and citation
Summary: Philo (quoted): each house has a sacred room, a “monastery,” where they study only the law, the prophets, and hymns.
- Quotation from Philo, Contempl. 25.
Extrabiblical texts: Philo, Contempl. 25 (Philo of Alexandria (works); quotation)
Topics: Prayer, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.17.9 (Dindorf 4:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.10Dindorf 4:66–67
καὶ μεθʼ ἕτερά φησι “ τὸ δʼ ἐξ ἑωθινοῦ “ μέχρις ἑσπέρας διάστημα σύμπαν αὐτοῖς ἐστιν ἄσκη- “ σις. ἐντυγχάνοντες γὰρ τοῖς ἱεροῖς γράμμασι τὴν “πάτριον φιλοσοφοῦσι σοφίαν ἀλληγοροῦντες, ἐπειδὴ “σύμβολα τὰ τῆς ῥητῆς ἑρμηνείας νομίζουσιν ἀποκε- “κρυμμένης φύσεως, ἐν ὑπονοίαις δηλουμένης.
kai methʼ hetera phēsi “ to dʼ ex heōthinou “ mechris hesperas diastēma sympan autois estin askē- “ sis. entynchanontes gar tois hierois grammasi tēn “patrion philosophousi sophian allēgorountes, epeidē “symbola ta tēs rhētēs hermēneias nomizousin apoke- “krymmenēs physeōs, en hyponoiais dēloumenēs.
And after other things he says: “The whole interval from dawn to evening is for them spiritual exercise. For reading the sacred writings they pursue philosophically their ancestral wisdom by allegorizing, since they regard the words of the literal interpretation as symbols of a hidden nature revealed in underlying meanings.
Notes and citation
Summary: Philo (quoted): from dawn to dusk they study Scripture, interpreting it allegorically.
- Quotation from Philo, Contempl. 28.
Extrabiblical texts: Philo, Contempl. 28 (Philo of Alexandria (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.17.10 (Dindorf 4:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.11Dindorf 4:67
“ ἔστι δʼ αὐτοῖς καὶ συγγράμματα παλαιῶν ἀνδρῶν, “ οἳ τῆς αἱρέσεως αὐτῶν ἀρχηγέται γενόμενοι πολλὰ “ μνημεῖαδ τῆς ἐν τοῖς ἀλληγορουμένοις ἰδέας ἀπέλιπον, “ οἷς καθάπερ τισὶν ἀρχετύποις χρώμενοι μιμοῦνται τῆς προαιρέσεως τὸν τρόπον.
“ esti dʼ autois kai syngrammata palaiōn andrōn, “ hoi tēs haireseōs autōn archēgetai genomenoi polla “ mnēmeiad tēs en tois allēgoroumenois ideas apelipon, “ hois kathaper tisin archetypois chrōmenoi mimountai tēs proaireseōs ton tropon.
They also have writings of ancient men, who were the founders of their sect and left many memorials of the allegorical method, which they use as archetypes and imitate the manner of their principle.”
Notes and citation
Summary: Philo (quoted): they use the writings of their founders as models of allegory.
- Quotation from Philo, Contempl. 29. “Sect” renders αἵρεσις in its neutral sense.
Extrabiblical texts: Philo, Contempl. 29 (Philo of Alexandria (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.17.11 (Dindorf 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.12Dindorf 4:67
ταῦτα μὲν ἔοικεν εἰρῆσθαι τῷ ἀνδρὶ, τὰς ἱερὰς ἐξηγουμένων αὐτῶν ἐπακροασαμένῳ γραφάς. τάχα δʼ εἰκὸς, ἅ φησιν ἀρχαίων παρʼ αὐτοῖς εἶναι συγγράμματα, τά τε εὐαγγέλια καὶ τὰς τῶν ἀποστόλων γραφὰς, διηγήσεις τέ τινας κατὰ τὸ εἰκὸς τῶν πάλαι προφητῶν ἐρμηνευγικὰς, ὁποίας ἥ τε πρὸς Ἑβραίους καὶ ἄλλαι πλείους τοῦ Παύλου περιέχουσιν ἐπιστολαὶ, ταῦτʼ εἷναι.
tauta men eoiken eirēsthai tǭ andri, tas hieras exēgoumenōn autōn epakroasamenǭ graphas. tacha dʼ eikos, ha phēsin archaiōn parʼ autois einai syngrammata, ta te euangelia kai tas tōn apostolōn graphas, diēgēseis te tinas kata to eikos tōn palai prophētōn ermēneugikas, hopoias hē te pros Hebraious kai allai pleious tou Paulou periechousin epistolai, tautʼ heinai.
These things the man seems to have said after listening to them expounding the sacred Scriptures. And it is quite likely that the writings of the ancients which he says they had were the Gospels and the writings of the apostles, and probably some interpretations of the ancient prophets, such as the Letter to the Hebrews and many other letters of Paul contain.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eusebius guesses the “ancient writings” were the Gospels, apostolic letters, and interpretations such as Hebrews.
- Eusebius's own conjecture.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.17.12 (Dindorf 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.13Dindorf 4:67
εἶτα πάλιν ἑξῆς περὶ τοῦ νέους αὐτοὺς ποιεῖσθαι ψαλμοὺς οὕτως γράφει “ ὥστʼ οὐ θεωροῦσι μόνον, “ ἀλλὰ καὶ ποιοῦσιν ᾄσματα καὶ ὕμνους εἰς τὸν θεὸν διὰ παντοίων μέτρων καὶ μελῶν, ῥυθμοῖς σεμνο- ‘τέροις ἀναγκαίως χαράσσοντες.’’
eita palin hexēs peri tou neous autous poieisthai psalmous houtōs graphei “ hōstʼ ou theōrousi monon, “ alla kai poiousin ąsmata kai hymnous eis ton theon dia pantoiōn metrōn kai melōn, rhythmois semno- ‘terois anankaiōs charassontes.’’
Then again, next, about their composing new psalms, he writes thus: “So that they not only contemplate, but also compose songs and hymns to God in all kinds of metres and melodies, which they necessarily set in more solemn rhythms.”
Notes and citation
Summary: Philo (quoted): they also compose hymns to God in various metres.
- Quotation from Philo, Contempl. 29.
Extrabiblical texts: Philo, Contempl. 29 (Philo of Alexandria (works); quotation)
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 2.17.13 (Dindorf 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.14Dindorf 4:67
πολλὰ μὲν οὖν καὶ ἄλλα, περὶ ὧν ὁ λόγος, ἐν ταὐτῷ διέξεισιν, ἐκεῖνα δʼ ἀναγκαῖον ἐφάνη δεῖν ἀναλέξασθαι, διʼ ὧν τὰ χαρακτηριστικὰ τῆς ἐκκλησιαστικῆς ἀγωγῆς ὑποτίθεται.
polla men oun kai alla, peri hōn ho logos, en tautǭ diexeisin, ekeina dʼ anankaion ephanē dein analexasthai, diʼ hōn ta charaktēristika tēs ekklēsiastikēs agōgēs hypotithetai.
He goes through many other things in the same work concerning the people under discussion, but it seemed necessary to select those in which he sets out the characteristic features of the church's way of life.
Notes and citation
Summary: Eusebius selects only the features that match church life.
Cite (SBL): Eusebius, Hist. eccl. 2.17.14 (Dindorf 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-14).
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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.
2.17.15Dindorf 4:67
εἰ δέ τῳ μὴ δοκεῖ τὰ εἰρημένα ἴδια εἶναι τῆς κατὰ τὸ εὐαγγέλιον πολιτείας, δύνασθαι δὲ καὶ ἄλλοις παρὰ τοὺς δεδηλωμένους ἁρμόττειν, πειθέσθω κἂν ἀπὸ τῶν ἑξῆς αὐτοῦ φωνῶν, ἐν αἷς ἀναμφήριστον,
ei de tǭ mē dokei ta eirēmena idia einai tēs kata to euangelion politeias, dynasthai de kai allois para tous dedēlōmenous harmottein, peithesthō kan apo tōn hexēs autou phōnōn, en hais anamphēriston,
And if anyone thinks that what has been said is not peculiar to the gospel way of life, but can also fit others besides those indicated, let him be persuaded at least by his following words, in which,
Notes and citation
Summary: For doubters, Eusebius offers further passages from Philo.
Cite (SBL): Eusebius, Hist. eccl. 2.17.15 (Dindorf 4:67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-15).
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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.
2.17.16Dindorf 4:67–68
εἰ εὐγνωμονοίη, κομίσεται τὴν περὶ τοῦδε μαρτυρίαν. γράφει γὰρ ὧδε “ ἐγκράτειαν δʼ ὥσπερ τινὰ θεμέλιον “ προκαταβαλλόμενοι τῇ ψυχῇ τἀς ἄλλας ἐποικοδομοῦσιν ἀρετάς σιτίον δὲ ἢ ποτὸν οὐδεὶς ἂν αὐτῶν “ προσενέγκαιτο πρὸ ἡλίου δύσεως, ἐπεὶ τὸ μὲν φιλο- “ σοφεῖν φωτὸς ἄξιον κρίνουσιν εἶναι, σκότους δὲ τὰς “ τοῦ σώματος ἀνάγκας, ὅθεν τῷ μὲν ἡμέρας, ταῖς δὲ ‘νυκτὸς βραχύ τι μέρος ἀπένειμαν.
ei eugnōmonoiē, komisetai tēn peri toude martyrian. graphei gar hōde “ enkrateian dʼ hōsper tina themelion “ prokataballomenoi tę̄ psychę̄ tas allas epoikodomousin aretas sition de ē poton oudeis an autōn “ prosenenkaito pro hēliou dyseōs, epei to men philo- “ sophein phōtos axion krinousin einai, skotous de tas “ tou sōmatos anankas, hothen tǭ men hēmeras, tais de ‘nyktos brachy ti meros apeneiman.
if he is fair-minded, he will find undisputed testimony on this point. For he writes thus: “Having first laid down self-control as a kind of foundation in the soul, they build the other virtues on it. None of them would take food or drink before sunset, since they judge that philosophizing is worthy of light, but the needs of the body of darkness; hence they assigned the day to the one, and a small part of the night to the other.
Notes and citation
Summary: Philo (quoted): founded on self-control, they eat and drink only after sunset.
- Quotation from Philo, Contempl. 34.
Extrabiblical texts: Philo, Contempl. 34 (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.17.16 (Dindorf 4:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-16).
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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.
2.17.17Dindorf 4:68
ἔνιοι δὲ καὶ “ διὰ τριῶν ἡμερῶν ὑπομιμνήσκονται τροφῆς, οἶς πλείων ὁ πόθος ἐπιστήμης ἐνίδρυται, τινὲς δʼ οὕτως “ ἐνευφραίνονται καὶ τρυφῶσιν, ὑπὸ σοφίας ἑστιώ- “ μένοι πλουσίως καὶ ἀφθόνως τὰ δόγματα χορηγού- “ σῆς, ὡς καὶ πρὸς διπλασίονα χρόνον ἀντέχειν, καὶ ‘ μόγις διʼ ἒξ ἡμερῶν ἀπογεύεσθαι τροφῆς ἀναγκαίας ἐθισθέντες. ταύτας τοῦ Φίλωνος σαφεῖς καὶ ἀναν- τιρρήτους περὶ τῶν καθʼ ἡμᾶς ὑπάρχειν ἡγούμεθα λέξεις
enioi de kai “ dia triōn hēmerōn hypomimnēskontai trophēs, ois pleiōn ho pothos epistēmēs enidrytai, tines dʼ houtōs “ eneuphrainontai kai tryphōsin, hypo sophias hestiō- “ menoi plousiōs kai aphthonōs ta dogmata chorēgou- “ sēs, hōs kai pros diplasiona chronon antechein, kai ‘ mogis diʼ ex hēmerōn apogeuesthai trophēs anankaias ethisthentes. tautas tou Philōnos sapheis kai anan- tirrētous peri tōn kathʼ hēmas hyparchein hēgoumetha lexeis
And some, in whom a greater desire for knowledge is set, remember food only after three days; and some so delight and revel, feasted by wisdom that supplies her doctrines richly and abundantly, that they hold out even for twice that time, and, being accustomed to it, scarcely taste necessary food after six days.” These words of Philo we consider clearly and indisputably to refer to our people.
Notes and citation
Summary: Philo (quoted): some fast three or even six days, feasting on wisdom; Eusebius takes this to describe Christians.
- Quotation from Philo, Contempl. 35.
Extrabiblical texts: Philo, Contempl. 35 (Philo of Alexandria (works); quotation)
Topics: Fasting
Cite (SBL): Eusebius, Hist. eccl. 2.17.17 (Dindorf 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-17).
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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.
2.17.18Dindorf 4:68
εἰ δ‘ ἐπὶ τούτοις ἀντιλέγων τις ἔτι σκληρύνοιτο, καὶ οὗτος ἀπαλλαττέσθω τῆς δυσπιστίας, ἐναργεστέραις πειθαρχῶν ἀποδείξεσιν, ἃς οὐ παρά τισιν, ἢ μόνῃ τῇ τῶν Χριστιανῶν εὑρεῖν ἔστι κατὰ τὸ εὐαγγέλιον θρησκείᾳ.
ei d‘ epi toutois antilegōn tis eti sklērynoito, kai houtos apallattesthō tēs dyspistias, enargesterais peitharchōn apodeixesin, has ou para tisin, ē monę̄ tę̄ tōn Christianōn heurein esti kata to euangelion thrēskeią.
But if, in spite of this, anyone still obstinately contradicts, let him too give up his unbelief, yielding to clearer proofs, which are to be found nowhere else but in the religion of the Christians according to the gospel.
Notes and citation
Summary: Further proof points to features found only among Christians.
Cite (SBL): Eusebius, Hist. eccl. 2.17.18 (Dindorf 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-18).
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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.
2.17.19Dindorf 4:68
φησὶ γὰρ δὴ τοῖς περὶ ὧν ὁ λόγος καὶ γυναῖκας συνεῖναι, ὧν αἶ πλεῖσται γηραλέαι τυγχάνουσι παρθένοι, τὴν ἁγνείαν οὐκ ἀνάγκῃ, καθάπερ ἔνιαι τῶν παρʼ Ἕλλησιν ἱερειῶν, φυλάξασαι μᾶλλον ἢ καθʼ ἑκούσιον γνώμην, διὰ ζῆλον καὶ πόθον σοφίας, ᾗ συμβιοῦν σπουδάσασαι τῶν περὶ τὸ σῶμα ἡδονῶν ἠλόγησαν, οὐ θνητῶν ἐκγόνων, ἀλλʼ ἀθανάτων ὀρεχθεῖσαι, ἃ μόνη τίκτειν ἀφʼ ἑαυτῆς οἵα τέ ἐστιν ἡ θεοφιλὴς ψυχή.
phēsi gar dē tois peri hōn ho logos kai gynaikas syneinai, hōn ai pleistai gēraleai tynchanousi parthenoi, tēn hagneian ouk anankę̄, kathaper eniai tōn parʼ Hellēsin hiereiōn, phylaxasai mallon ē kathʼ hekousion gnōmēn, dia zēlon kai pothon sophias, hę̄ symbioun spoudasasai tōn peri to sōma hēdonōn ēlogēsan, ou thnētōn ekgonōn, allʼ athanatōn orechtheisai, ha monē tiktein aphʼ heautēs hoia te estin hē theophilēs psychē.
For he says that there are women too with those of whom we speak, most of whom are aged virgins, who have kept their chastity not under compulsion, like some of the priestesses among the Greeks, but rather of their own free will, through zeal and longing for wisdom; eager to live with her, they have disregarded the pleasures of the body, desiring not mortal offspring but immortal, which only the God-loving soul is able to bear from itself.
Notes and citation
Summary: Philo describes elderly virgins among them, chaste by choice out of love for wisdom.
- Paraphrase of Philo, Contempl. 68.
Extrabiblical texts: Philo, Contempl. 68 (Philo of Alexandria (works); allusion)
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 2.17.19 (Dindorf 4:68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-19).
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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.
2.17.20Dindorf 4:68–69
εἶθʼ ὑποκαταβὰς ἐμφαντικώτερον ἐκτίθεται καὶ ταῦτα “ αἱ δʼ ἐξηγήσεις τῶν ἱερῶν γραμμάτων γίνονται αὐτοῖς “δι΄ διʼ ὑπονοιῶν ἐν ἀλληγορίαις. ἅπασα γὰρ ἡ νομο “θεσία δοκεῖ τοῖς ἀνδράσι τούτοις ἐοικέναι ζῴῳ, καὶ ‘σῦμα μὲν ἔχειν τὰς ῥητὰς λέξεις, ψυχὴν δὲ τ·ὸν ἐνα- ‘ ποκείμενον ταῖς λέξεσιν ἀόρατον νοῦν, ὃν ἤρξατο “ διαφερόντως ἡ θρησκεία αὕτη θεωρεῖν, ὡς διὰ κατό- “ πτρου τῶν ὀνομάτων ἐξαίσια κάλλη νοημάτων ἐμφαι- “νόμενα κατιδοῦσα.
eithʼ hypokatabas emphantikōteron ektithetai kai tauta “ hai dʼ exēgēseis tōn hierōn grammatōn ginontai autois “di΄ diʼ hyponoiōn en allēgoriais. hapasa gar hē nomo “thesia dokei tois andrasi toutois eoikenai zǭǭ, kai ‘syma men echein tas rhētas lexeis, psychēn de t;on ena- ‘ pokeimenon tais lexesin aoraton noun, hon ērxato “ diapherontōs hē thrēskeia hautē theōrein, hōs dia kato- “ ptrou tōn onomatōn exaisia kallē noēmatōn emphai- “nomena katidousa.
Then, going down a little, he sets forth this too more expressly: “Their interpretations of the sacred writings are made through underlying meanings in allegories. For the whole legislation seems to these men to resemble a living creature, having for its body the literal words, and for its soul the invisible sense stored up in the words, which this sect has particularly begun to contemplate, seeing, as through a mirror of the names, the extraordinary beauties of the thoughts reflected.”
Notes and citation
Summary: Philo (quoted): they read the law allegorically, as a body (the letter) with a soul (the hidden sense).
- Quotation from Philo, Contempl. 78. The digital text repeats δι΄.
Extrabiblical texts: Philo, Contempl. 78 (Philo of Alexandria (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.17.20 (Dindorf 4:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.21Dindorf 4:69
τί δεῖ τούτοις ἐπιλέγειν τὰς ἐπὶ ταὐτὸν συνόδους, καὶ τὰς ἰδίᾳ μὲν ἀνδρῶν, ἰδίᾳ δὲ γυναικῶν ἐν ταὐτῷ διατριβὰς, καὶ τὰς ἐξ ἔθους εἰσέτι καὶ νῦν πρὸς ἡμῶν ἐπιτελουμένας ἀσκήσεις, ἃς διαφερόντως κατὰ τὴν τοῦ σωτηρίου πάθους ἑορτὴν ἐν ἀσιτίαις καὶ διανυκτερεύσεσιν, προσοχαῖς τε τῶν θείων λόγων ἐκτελεῖν εἰώθαμεν.
ti dei toutois epilegein tas epi tauton synodous, kai tas idią men andrōn, idią de gynaikōn en tautǭ diatribas, kai tas ex ethous eiseti kai nyn pros hēmōn epiteloumenas askēseis, has diapherontōs kata tēn tou sōtēriou pathous heortēn en asitiais kai dianyktereusesin, prosochais te tōn theiōn logōn ektelein eiōthamen.
Why should one add to these their meetings in the same place, and the separate life of men and of women in the same place, and the ascetic practices still customarily carried out by us even now, which we are accustomed to perform especially at the feast of the saving Passion with fastings and night vigils and attention to the divine words?
Notes and citation
Summary: Their assemblies, separate quarters for men and women, and Easter fasts and vigils match Christian practice.
Extrabiblical texts: Philo, Contempl. 30–33 (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.17.21 (Dindorf 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-21).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.22Dindorf 4:69
ἃ καὶ ἐπʼ ἀκριβέστερον αὐτὸς, ὃν καὶ εἰς δεῦρο τετήρηται παρὰ μόνοις ἡμῖν τρόπον, ἐπισημηνάμενος ὁ δηλωθεὶς ἀνὴρ τῇ ἰδίᾳ παραδέδωκε γραφῇ· καὶ μάλιστά γε τὰς τῆς μεγάλης ἑορτῆς παννυχίδας καὶ τὰς ἐν ταύταις ἀσκήσεις, τούς τε λέγεσθαι εἰωθότας πρὸς ἡμῶν ὕμνους ἱστορῶν, καὶ ὡς ἑνὸς μετὰ ῥυθμοῦ κοσμίως ἐπιψάλλοντος οἱ λοιποὶ καθʼ ἡσυχίαν ἀκροώμενοι τῶν ὕμνων τὰ ἀκροτελεύτια συνεξηχοῦσιν, ὅπως τε κατὰ τὰς δεδηλωμένας ἡμέρας ἐπὶ στιβάδων χαμευνοῦντ ἐς οἴνου μὲν τὸ παράπαν, ὡς αὐτοῖς ῥήμασιν ἀνέγραψεν, οὐδʼ ἀπογεύονται, ἀλλʼ οὐδὲ τῶν ἐναίμων τινὸς, ὕδωρ δὲ μόνον αὐτοῖς ἐστι ποτὸν, καὶ προσόψημα μετʼ ἄρτου ἅλες καὶ ὕσσωπον.
ha kai epʼ akribesteron autos, hon kai eis deuro tetērētai para monois hēmin tropon, episēmēnamenos ho dēlōtheis anēr tę̄ idią paradedōke graphę̄; kai malista ge tas tēs megalēs heortēs pannychidas kai tas en tautais askēseis, tous te legesthai eiōthotas pros hēmōn hymnous historōn, kai hōs henos meta rhythmou kosmiōs epipsallontos hoi loipoi kathʼ hēsychian akroōmenoi tōn hymnōn ta akroteleutia synexēchousin, hopōs te kata tas dedēlōmenas hēmeras epi stibadōn chameunount es oinou men to parapan, hōs autois rhēmasin anegrapsen, oudʼ apogeuontai, allʼ oude tōn enaimōn tinos, hydōr de monon autois esti poton, kai prosopsēma metʼ artou hales kai hyssōpon.
These the man mentioned has noted with particular accuracy and recorded in his own writing, in the manner kept to this day by us alone: especially the all-night vigils of the great feast and the exercises in them, and the hymns customarily said by us; and how, while one sings in an orderly way with rhythm, the rest, listening in silence, join in the closing refrains of the hymns; and how on the days mentioned they sleep on the ground on beds of straw, and, as he wrote in these very words, do not taste wine at all, nor anything with blood, but water alone is their drink, and their relish with bread is salt and hyssop.
Notes and citation
Summary: Philo describes night vigils, responsive hymns, sleeping on straw, and a diet of bread, water, salt, and hyssop, which Eusebius equates with the Christian Easter vigil.
- The source is Philo, Contempl. 64–89 (especially 73, 80, 83–89).
Extrabiblical texts: Philo, Contempl. 73–89 (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.17.22 (Dindorf 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-22).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.23Dindorf 4:69
πρὸς τούτοις γράφει τὸν τῆς προστασίας τρόπον τῶν τὰς ἐκκλησιαστικὰς λειτουργίας ἐγκεχειρισμένων, διακονίας τε καὶ τὰς ἐπὶ πᾶσιν ἀνωτάτω τῆς ἐπισκοπῆς προεδρίας. τούτων δʼ ὅτῳ πόθος ἔνεστι τῆς ἀκριβοῦς ἐπιστάσεως, μάθοι ἂν ἐκ τῆς δηλωθείσης τἀνδρὸς ἱστορίας.
pros toutois graphei ton tēs prostasias tropon tōn tas ekklēsiastikas leitourgias enkecheirismenōn, diakonias te kai tas epi pasin anōtatō tēs episkopēs proedrias. toutōn dʼ hotǭ pothos enesti tēs akribous epistaseōs, mathoi an ek tēs dēlōtheisēs tandros historias.
In addition he describes the manner of presiding of those entrusted with the church's ministries, the diaconates, and the presidency of the episcopate, highest above all. Whoever wishes to know these things exactly may learn them from the man's account mentioned.
Notes and citation
Summary: Eusebius claims Philo describes deacons and a presiding bishop among them.
- Eusebius reads Christian offices into Philo's description of the Therapeutae (e.g. Contempl. 66–67, 75, 79).
Extrabiblical texts: Philo, Contempl. 66–79 (Philo of Alexandria (works); allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 2.17.23 (Dindorf 4:69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-23).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.17.24Dindorf 4:69–70
ὅτι δὲ τοὺς πρώτους κήρυκας τῆς κατὰ τὸεὐαγγἐλιον διδασκαλίας, τά τε ἀρχῆθεν πρὸς τῶν ἀποστόλων ἔθη παραδεδομένα καταλαβὼν ὁ Φίλων ταῦτʼ ἔγραφε, παντί τῳ δῆλον.
hoti de tous prōtous kērykas tēs kata toeuangelion didaskalias, ta te archēthen pros tōn apostolōn ethē paradedomena katalabōn ho Philōn tautʼ egraphe, panti tǭ dēlon.
That Philo wrote these things having in view the first heralds of the gospel teaching and the customs handed down from the beginning by the apostles is plain to everyone.
Notes and citation
Summary: Eusebius concludes that Philo was describing the first Christians and the apostles' customs.
- This is Eusebius's judgment; see the note on 2.16.2.
Cite (SBL): Eusebius, Hist. eccl. 2.17.24 (Dindorf 4:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-17-24).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 18
2.18.1Dindorf 4:70
Πολύς γε μὴν τῷ λόγῳ καὶ πλατὺς ταῖς διανοίαις, ὑψηλός τε ὢν καὶ μετέωρος ἐν ταῖς εἰς τὰς θείας γραφὰς θεωρίαις γεγενημένος, ποικίλην καὶ πολύτροπον τῶν ἱερῶν λόγων πεποίηται τὴν ὑφήγησιν· τοῦτο μὲν εἱρμῷ καὶ ἀκολουθίᾳ, τὴν τῶν εἰς τὴν γένεσιν διεξελθὼν πραγματείαν, ἐν οἶς ἐπέγραψε νόμων ἱερῶν ἀλληγορίαις, τοῦτο δὲ, κατὰ μέρος διαστολὰς κεφαλαίων τῶν ἐν ταῖς γραφαῖς ζητουμένων, ἐπιστάσεις τε καὶ διαλύσεις ποιούμενος, ἐν οἷς καὶ αὐτοῖς καταλλήλως τῶν έν γενέσει καὶ τῶν ἐν ἐξαγωγῇ ζητημάτων τε καὶ λύσεων τέθειται τὴν ἐπιγραφήν.
Polys ge mēn tǭ logǭ kai platys tais dianoiais, hypsēlos te ōn kai meteōros en tais eis tas theias graphas theōriais gegenēmenos, poikilēn kai polytropon tōn hierōn logōn pepoiētai tēn hyphēgēsin; touto men heirmǭ kai akolouthią, tēn tōn eis tēn genesin diexelthōn pragmateian, en ois epegrapse nomōn hierōn allēgoriais, touto de, kata meros diastolas kephalaiōn tōn en tais graphais zētoumenōn, epistaseis te kai dialyseis poioumenos, en hois kai autois katallēlōs tōn en genesei kai tōn en exagōgę̄ zētēmatōn te kai lyseōn tetheitai tēn epigraphēn.
Copious in language and broad in thought, lofty and sublime in his contemplations on the divine Scriptures, he produced a varied and manifold exposition of the sacred books. On the one hand, in sequence and order, he went through the treatment of the matters in Genesis in the books he entitled Allegories of the Sacred Laws; on the other hand, he made particular divisions of the chapters in dispute in the Scriptures, with statements of problems and solutions, in the books to which he also appropriately gave the title Questions and Solutions in Genesis and in Exodus.
Notes and citation
Summary: Philo wrote much on Scripture, including the Allegories of the Sacred Laws and Questions and Solutions on Genesis and Exodus.
- Eusebius begins a list of Philo's works (2.18.1–8).
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.18.1 (Dindorf 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-1).
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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.
2.18.2Dindorf 4:70
ἔστι δʼ αὐτῷ παρὰ ταῦτα προβλημάτων τινῶν ἰδίως πεπονημένα σπουδάσματα, οἷά ἐστι τὰ περὶ γεωργίας δύο, καὶ τὰ περὶ μέθης τοσαῦτα, καὶ ἄλλα ἄττα διαφόρου καὶ οἰκείας ἐπιγραφῆς ἠξιωμένα, οἷος ὁ περὶ ὧν νήψας ὁ νοῦς εὔχεται καὶ καταρᾶται, καὶ ὁ περὶ συγχύσεως τῶν διαλέκτων, καὶ ὁ περὶ φυγῆς καὶ αἱρέσεως, καὶ ὁ περὶ φύσεως καὶ εὑρέσεως, καὶ ὁ περὶ τῆς πρὸς τὰ παιδεύματα συνόδου, περί τε τοῦ τίς ὁ τῶν θείων ἐστὶ κληρονόμος, ἢ περὶ τῆς εἰς τὰ ἴσα καὶ ἐναντία τὸ ’μῆς, καὶ ἔτι ὁ περὶ τῶν τριῶν ἀρετῶν, ἃς σὺν ἄλλʼ ἀνέγραψε Μωυσῆς.
esti dʼ autǭ para tauta problēmatōn tinōn idiōs peponēmena spoudasmata, hoia esti ta peri geōrgias dyo, kai ta peri methēs tosauta, kai alla atta diaphorou kai oikeias epigraphēs ēxiōmena, hoios ho peri hōn nēpsas ho nous euchetai kai kataratai, kai ho peri synchyseōs tōn dialektōn, kai ho peri phygēs kai haireseōs, kai ho peri physeōs kai heureseōs, kai ho peri tēs pros ta paideumata synodou, peri te tou tis ho tōn theiōn esti klēronomos, ē peri tēs eis ta isa kai enantia to ’mēs, kai eti ho peri tōn triōn aretōn, has syn allʼ anegrapse Mōysēs.
Besides these he has treatises specially devoted to certain problems, such as the two books On Agriculture, and as many On Drunkenness, and some others with distinct and appropriate titles, such as On the Things the Sober Mind Prays For and Curses, On the Confusion of Tongues, On Flight and Choice, On Nature and Invention, On Meeting for the Sake of Instruction, and On Who Is the Heir of Divine Things, or On the Division into Equals and Opposites, and further On the Three Virtues which Moses described with others.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eusebius lists more of Philo's treatises, such as On Agriculture, On Drunkenness, and On the Confusion of Tongues.
- The digital text is damaged in the title of Who Is the Heir (τὸ ’μῆς for τομῆς) and in the last title (σὺν ἄλλʼ for σὺν ἄλλαις).
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.18.2 (Dindorf 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-2).
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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.
2.18.3Dindorf 4:70
πρὸς τούτοις ὁ περὶ τʼ μετονομαζομένων καὶ ὧν ἕνεκα μετονομάζονται, ᾧ φησι συντεταχέναι καὶ περὶ διαθηκῶν πρῶτον κʼ δεύτερον.
pros toutois ho peri tʼ metonomazomenōn kai hōn heneka metonomazontai, hǭ phēsi syntetachenai kai peri diathēkōn prōton kʼ deuteron.
In addition, On Those Whose Names Are Changed and Why They Are Changed, in which he says he also composed On Covenants, books one and two.
Notes and citation
Summary: Also On the Change of Names, and On Covenants in two books.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.18.3 (Dindorf 4:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-3).
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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.
2.18.4Dindorf 4:70–71
ἔστι δʼ αὐτοῦ καὶ περὶ ἀποικίας, καὶ βίου σοφοῦ τοῦ κατὰ δικαιοσύνην τελειωθέντος, ἢ νόμων ἀγράφων. καὶ ἔτι περὶ γιγάντων, ἢ περὶ τοῦ μὴ τρέπεσθαι τὸ θεῖον, περί τε τοῦ κατὰ Μωυσέα θεοπέμπτους εἶναι τοὺς ὀνείρους πρῶτον, δεύτερον, τρίτον, τέταρτον, πέμπτον. καὶ ταῦτα μὲν τὰ εἰς ἡμᾶς ἐλθόντα τῶν εἰς τὴν γένεσιν.
esti dʼ autou kai peri apoikias, kai biou sophou tou kata dikaiosynēn teleiōthentos, ē nomōn agraphōn. kai eti peri gigantōn, ē peri tou mē trepesthai to theion, peri te tou kata Mōysea theopemptous einai tous oneirous prōton, deuteron, triton, tetarton, pempton. kai tauta men ta eis hēmas elthonta tōn eis tēn genesin.
There is also by him On Migration, and On the Life of the Wise Man Made Perfect in Righteousness, or On Unwritten Laws; and further On Giants, or On the Unchangeableness of God, and On Dreams Being Sent by God According to Moses, books one, two, three, four, five. These are the works on Genesis that have come down to us.
Notes and citation
Summary: Other works on Genesis: On Migration, On Abraham, On Giants, On the Unchangeableness of God, and five books On Dreams.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.18.4 (Dindorf 4:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-4).
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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.
2.18.5Dindorf 4:71
εἰς δὲ τὴν ἔξοδον ἔγνωμεν αὐτοῦ ζητημάτων καὶ λύσεων πρῶτον, δεύτερον, τρίτον, τέταρτον, πέμπτον. καὶ τὸ περὶ τῆς σκηνῆς, τό τε περὶ τῶν δέκα λογίων, καὶ τὰ περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς τὰ συν- τείνοντα κεφάλαια τόν δέκα λόγων, ἁ b΄ g’ d’. καὶ τὸ περὶ τῶν εἰς τὰς ἱερουργίας ζῴων, καὶ τίνα τὰ τῶν θυσιῶν εἴδη. καὶ τὸ περὶ τῶν προκειμένων ἐν τῷ νόμῳ τοῖς μὲν ἀγαθοῖς ἄθλων, τοῖς δὲ πονηροῖς ἐπιτιμίων καὶ ἀρῶν
eis de tēn exodon egnōmen autou zētēmatōn kai lyseōn prōton, deuteron, triton, tetarton, pempton. kai to peri tēs skēnēs, to te peri tōn deka logiōn, kai ta peri tōn anapheromenōn en eidei nomōn eis ta syn- teinonta kephalaia ton deka logōn, ha b΄ g’ d’. kai to peri tōn eis tas hierourgias zǭōn, kai tina ta tōn thysiōn eidē. kai to peri tōn prokeimenōn en tǭ nomǭ tois men agathois athlōn, tois de ponērois epitimiōn kai arōn
On Exodus we know of his Questions and Solutions, books one, two, three, four, five; also On the Tabernacle, On the Ten Commandments, and On the Laws Referred in Particular to the Chief Headings of the Ten Commandments, books one, two, three, four; On the Animals for Sacrifice and What Are the Kinds of Sacrifices; and On the Rewards Set Forth in the Law for the Good, and the Penalties and Curses for the Wicked.
Notes and citation
Summary: Eusebius lists Philo's works on Exodus and the law.
- The digital text writes the book numbers as Latin letters (ἁ b΄ g’ d’), a Beta-Code slip for α΄ β΄ γ΄ δ΄.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.18.5 (Dindorf 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.18.6Dindorf 4:71
πρὸς τούτοις ἅπασι καὶ μονόβιβλα αὐτοῦ φέρεται, ὡς τὸ περὶ προνοίας, καὶ ὁ περὶ Ἰουδαίων αὐτῷ συνταχθεὶς λόγος, καὶ ὁ πολιτικός· ἔτι τε ὁ Ἀλέξανδρος, ἢ περὶ τοῦ λόγον ἔχειν τὰ ἄλογα ζῷα. ἐπὶ τούτοις ὁ περὶ τοῦ δοῦλον εἶναι πάντα φαῦλον, ᾧ ἑξῆς ἐστιν ὁ περὶ τοῦ πάντα σπουδαῖον ἐλεύθερον εἶναι.
pros toutois hapasi kai monobibla autou pheretai, hōs to peri pronoias, kai ho peri Ioudaiōn autǭ syntachtheis logos, kai ho politikos; eti te ho Alexandros, ē peri tou logon echein ta aloga zǭa. epi toutois ho peri tou doulon einai panta phaulon, hǭ hexēs estin ho peri tou panta spoudaion eleutheron einai.
Besides all these, single books of his are extant, such as the one On Providence, the treatise he composed On the Jews, and The Statesman; further, the Alexander, or On Irrational Animals Having Reason; besides these, the one On Every Bad Man Being a Slave, followed by the one On Every Good Man Being Free.
Notes and citation
Summary: Further single-volume works of Philo are listed.
Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.18.6 (Dindorf 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.18.7Dindorf 4:71
μεθʼ οὓς συντέτακται αὐτῷ ὁ περὶ βίου θεωρητικοῦ ἢ ἱκετῶν, ἐξ οὗ τὰ περὶ τοῦ βίου τῶν ἀποστολικῶν ἀνδρῶν διεληλύθαμεν· καὶ τῶν ἐν νόμῳ δὲ καὶ προφήταις Ἑβραϊκῶν ὀνομάτων αἶ ἑρμηνεῖαι τοῦ αὐτοῦ σπουδαὶ εἶναι λέγονται.
methʼ hous syntetaktai autǭ ho peri biou theōrētikou ē hiketōn, ex hou ta peri tou biou tōn apostolikōn andrōn dielēlythamen; kai tōn en nomǭ de kai prophētais Hebraïkōn onomatōn ai hermēneiai tou autou spoudai einai legontai.
After these he composed On the Contemplative Life, or Suppliants, from which we have described the life of the apostolic men; and the Interpretations of the Hebrew Names in the Law and the Prophets are also said to be his work.
Notes and citation
Summary: Philo also wrote On the Contemplative Life and, reportedly, a glossary of Hebrew names.
Extrabiblical texts: Philo, Contempl. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.18.7 (Dindorf 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.18.8Dindorf 4:71
οὗτος μὲν οὖν κατὰ Γάϊον ἐπὶ τῆς Ῥώμης ἀφικόμενος τὰ περὶ τῆς Γαΐου θεοστυγίας αὐτῷ γραφέντα, ἃ μετὰ ἤθους καὶ εἰρωνείας περὶ ἀρετῶν ἐπέγραψεν, ἐπὶ πάσης λέγεται τῆς Ῥωμαίων συγκλήτου κατὰ Κλαύδιον διελθεῖν, ὡς καὶ τῆς ἐν βιβλιοθήκαις ἀναθέσεως θαυμασθέντας αὐτοῦ καταξιωθῆναι τοὺς λόγους.
houtos men oun kata Gaïon epi tēs Rhōmēs aphikomenos ta peri tēs Gaïou theostygias autǭ graphenta, ha meta ēthous kai eirōneias peri aretōn epegrapsen, epi pasēs legetai tēs Rhōmaiōn synklētou kata Klaudion dielthein, hōs kai tēs en bibliothēkais anatheseōs thaumasthentas autou kataxiōthēnai tous logous.
This man, having come to Rome under Gaius, is said to have read before the whole Roman senate under Claudius what he had written about Gaius's hatred of God, which, with characteristic irony, he entitled On the Virtues; and his works were so admired that they were thought worthy of being placed in libraries.
Notes and citation
Summary: Philo is said to have read his work against Gaius to the senate under Claudius, and his books were placed in libraries.
Extrabiblical texts: Philo, Legat. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.18.8 (Dindorf 4:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.18.9Dindorf 4:71–72
τηνικαῦτα δὲ καὶ ΙΙαύλου τὴν ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ πορείαν μέχρι τοῦ Ἰλλυρικοῦ διανύοντος, Ἰουδαίους Ῥώμης ἀπελαύνει Κλαύδιος, ὅ τε Ἀκύλας καὶ Πρίσκιλλα μετὰ τῶν ἄλλων Ἰουδαίων τῆς Ῥώμης ἀπαλλαγέντες ἐπὶ τὴν Ἀσίαν καταίρουσιν, ἐνταῦθά τε Παύλῳ τῷ ἀποστόλῳ συνδιατρίβουσι, τοὺς αὐτόθι τῶν ἐκκλησιῶν ἄρτι πρὸς αὐτοῦ καταβληθέντας θεμελίους ἐπιστηρίζοντι. διδάσκαλος καὶ τούτων ἡ ἱερὰ τῶν Πραξέων γραφή.
tēnikauta de kai IIaulou tēn apo Hierousalēm kai kyklǭ poreian mechri tou Illyrikou dianyontos, Ioudaious Rhōmēs apelaunei Klaudios, ho te Akylas kai Priskilla meta tōn allōn Ioudaiōn tēs Rhōmēs apallagentes epi tēn Asian katairousin, entautha te Paulǭ tǭ apostolǭ syndiatribousi, tous autothi tōn ekklēsiōn arti pros autou katablēthentas themelious epistērizonti. didaskalos kai toutōn hē hiera tōn Praxeōn graphē.
At that time, while Paul was completing his journey from Jerusalem and round about as far as Illyricum, Claudius expelled the Jews from Rome; and Aquila and Priscilla, leaving Rome with the other Jews, sailed to Asia and there stayed with Paul the apostle, who was strengthening the foundations of the churches there which he had just laid. The sacred scripture of the Acts is our teacher in this too.
Rom 15:19 (allusion, high confidence) · Acts 18:2 (allusion, high confidence) · Acts 18:18–19 (allusion, high confidence)
Notes and citation
Summary: Claudius expelled the Jews from Rome; Aquila and Priscilla joined Paul in Asia.
- Allusions to Rom 15:19 and Acts 18:2, 18–19.
Cite (SBL): Eusebius, Hist. eccl. 2.18.9 (Dindorf 4:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-18-9).
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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 2, chapter 19
2.19.1Dindorf 4:72
ἔτι δὲ Κλαυδίου τὰ τῆς βασιλείας διέποντος, κατὰ τὴν τοῦ πάσχα ἑορτὴν τοσαύτην ἐπὶ τῶν Ἱεροσολύμων στάσιν καὶ ταραχὴν ἐγγενέσθαι συνέβη ὡς μόνων τῶν περὶ τὰς ἐξόδους τοῦ ἱεροῦ βίᾳ συνωθουμένων τρεῖς μυριάδας Ἰουδαίων ἀποθανεῖν πρὸς ἀλλήλων καταπατηθέντων, γενέσθαι τε τὴν ἑορτὴν πένθος μὲν ὅλῳ τῷ ἔθνει, θρῆνον δὲ καθʼ ἑκάστην οἰκίαν. καὶ ταῦτα μὲν κατὰ λέξιν ὁ Ἰώσηπος.
eti de Klaudiou ta tēs basileias diepontos, kata tēn tou pascha heortēn tosautēn epi tōn Hierosolymōn stasin kai tarachēn engenesthai synebē hōs monōn tōn peri tas exodous tou hierou bią synōthoumenōn treis myriadas Ioudaiōn apothanein pros allēlōn katapatēthentōn, genesthai te tēn heortēn penthos men holǭ tǭ ethnei, thrēnon de kathʼ hekastēn oikian. kai tauta men kata lexin ho Iōsēpos.
While Claudius was still administering the empire, it happened that at the feast of the Passover so great a riot and disturbance arose in Jerusalem that of those alone who were forcibly crowded together at the exits of the temple, thirty thousand Jews died, trampled by one another, and the feast became mourning for the whole nation and lamentation in every house. This too Josephus relates almost word for word.
Notes and citation
Summary: Under Claudius a Passover riot in Jerusalem killed thirty thousand Jews in a crush at the temple gates.
- The source is Josephus, J.W. 2.224–227 (compare Ant. 20.105–112, which gives twenty thousand).
Extrabiblical texts: Josephus, J.W. 2.224–227 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.19.1 (Dindorf 4:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-19-1).
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2.19.2Dindorf 4:72
Κλαύδιος δὲ Ἀγρίππαν, Ἀγρίππου παῖδα, Ἰουδαίων καθίστησι βασιλέα, Φήλικα τῆς χώρας ἁπάσης Σαμ·αρείας τε καὶ Γαλιλαίας καὶ προσέτι τῆς ἐπικαλουμένης Περαίας ἐπίτροπον ἐκπέμψας. διοικήσας δὲ αὐτὸς τὴν ἡγεμονίαν ἔτεσιτρισὶ καὶ δέκα πρὸς μησὶν ὀκτὼ Νέρωνα τῆς ἀρχῆς διάδοχον καταλιπὼν τελευτᾶ.
Klaudios de Agrippan, Agrippou paida, Ioudaiōn kathistēsi basilea, Phēlika tēs chōras hapasēs Sam;areias te kai Galilaias kai proseti tēs epikaloumenēs Peraias epitropon ekpempsas. dioikēsas de autos tēn hēgemonian etesitrisi kai deka pros mēsin oktō Nerōna tēs archēs diadochon katalipōn teleuta.
Claudius appointed Agrippa, son of Agrippa, king of the Jews, and sent Felix as procurator of the whole country of Samaria and Galilee, and also of the region called Peraea. And having himself held the government for thirteen years and eight months, he died, leaving Nero as successor to his rule.
Notes and citation
Summary: Claudius made Agrippa II king and Felix procurator, and died after thirteen years, succeeded by Nero.
- The source is Josephus, J.W. 2.247–248.
Extrabiblical texts: Josephus, J.W. 2.247–248 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.19.2 (Dindorf 4:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-19-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 20
2.20.1Dindorf 4:72
Κατὰ δὲ Νέρωνα Φήλικος τῆς Ἰουδαίας ἐπιτροπεύοντος αὐτοῖς ῥήμασιν αὐθις ὁ Ἰώσηπος τὴν εἰς ἀλλήλους τῶν ἱερέων στάσιν ὧδέ πως ἐν εἰκοστῷ τῆς ἀρχαιολογίας γράφει
Kata de Nerōna Phēlikos tēs Ioudaias epitropeuontos autois rhēmasin authis ho Iōsēpos tēn eis allēlous tōn hiereōn stasin hōde pōs en eikostǭ tēs archaiologias graphei
Under Nero, while Felix was procurator of Judea, Josephus again writes in the twentieth book of the Antiquities, in these very words, of the strife of the priests with one another:
Notes and citation
Summary: Josephus describes strife among the priests under Felix.
Extrabiblical texts: Josephus, Ant. 20.180 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.20.1 (Dindorf 4:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-20-1).
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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.
2.20.2Dindorf 4:72–73
“ ἐξά- “πτεται δὲ καὶ τοῖς ἀρχιερεῦσι στάσις πρὸς τοὺς ἱερεῖς ‘καὶ τοὺς πρώτους τοῦ πλήθους τῶν Ἱεροσολύμων, ‘ ἕκαστός τε αὐτῶν, στῖφος ἀνθρώπων τῶν θρασυ- ‘τάτων καὶ νεωτεριστῶν ἑαυτῷ ποιήσας, ἡγεμὼν ἦν. ‘καὶ συρράσσοντες ἐκακολόγουν τε ἀλλήλους καὶ λί- “θοις ἔβαλλον. ὁ δʼ ἐπιπλήξων ἦν οὐδὲ εἷς, ἀλλʼ ὡς “ ἐν ἀπροστατεύτῳ πόλει ταῦτʼ ἐπράσσετο μετʼ ἐξου- “σίας.
“ exa- “ptetai de kai tois archiereusi stasis pros tous hiereis ‘kai tous prōtous tou plēthous tōn Hierosolymōn, ‘ hekastos te autōn, stiphos anthrōpōn tōn thrasy- ‘tatōn kai neōteristōn heautǭ poiēsas, hēgemōn ēn. ‘kai syrrassontes ekakologoun te allēlous kai li- “thois eballon. ho dʼ epiplēxōn ēn oude heis, allʼ hōs “ en aprostateutǭ polei tautʼ eprasseto metʼ exou- “sias.
“Strife was kindled also between the high priests on the one side and the priests and the leading men of the people of Jerusalem on the other; and each of them, forming a band of the most reckless and revolutionary men, became its leader. And when they clashed they reviled one another and threw stones. There was not one to rebuke them; these things were done with licence, as in a city without a government.
Notes and citation
Summary: Josephus (quoted): the high priests and the priests formed rival gangs and fought in the streets.
- Quotation from Josephus, Ant. 20.180.
Extrabiblical texts: Josephus, Ant. 20.180 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.20.2 (Dindorf 4:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-20-2).
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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.
2.20.3Dindorf 4:73
τοσαύτη δὲ τοὺς ἀρχιερεῖς κατέλαβεν ἀναί- “ δεια καὶ τόλμα ὥστε ἐκπέμπειν δούλους ἐτόλμων “ ἐπὶ τὰς ἅλωνας, τοὺς ληψομένους τὰς τοῖς ἱερεῦσιν “ὀφειλομένας δεκάτας. καὶ συνέβαινε τοὺς ἀπορου- “ μένους τῶν ἱερέων ὑπʼ ἐνδείας ἀπολλυμένους θεω- “ οὕτως ἐκράτει τοῦ δικαίου παντὸς ἡ τῶν στα- “ σιαζόντων βία. ”
tosautē de tous archiereis katelaben anai- “ deia kai tolma hōste ekpempein doulous etolmōn “ epi tas halōnas, tous lēpsomenous tas tois hiereusin “opheilomenas dekatas. kai synebaine tous aporou- “ menous tōn hiereōn hypʼ endeias apollymenous theō- “ houtōs ekratei tou dikaiou pantos hē tōn sta- “ siazontōn bia. ”
And such shamelessness and audacity seized the high priests that they dared to send slaves to the threshing-floors to take the tithes owed to the priests; and so it happened that the poor among the priests were seen perishing from want. So much did the violence of the factions prevail over all justice.”
Notes and citation
Summary: Josephus (quoted): the high priests seized the priests' tithes, so that poor priests starved.
- Quotation from Josephus, Ant. 20.181. The digital text has lost ρεῖσθαι in θεω-ρεῖσθαι.
Extrabiblical texts: Josephus, Ant. 20.181 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.20.3 (Dindorf 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-20-3).
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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.
2.20.4Dindorf 4:73
πάλιν δὲ ὁ αὐτὸς συγγραφεὺς κατὰ τοὺς αὐτοὺς χρόνους ἐν Ἱεροσολύμοις ὑποφυῆναι λῃστῶν τι εἶδος ἱστορεῖ, οἳ ‘μεθʼ ἡμέραν ὥς φησι “ καὶ ἐν μέσῃ τῇ πόλει ἐφόνευον τοὺς συναντῶντας.
palin de ho autos syngrapheus kata tous autous chronous en Hierosolymois hypophyēnai lę̄stōn ti eidos historei, hoi ‘methʼ hēmeran hōs phēsi “ kai en mesę̄ tę̄ polei ephoneuon tous synantōntas.
Again the same writer relates that at the same time a kind of brigands sprang up in Jerusalem, who, as he says, “by day and in the midst of the city murdered those they met.
Notes and citation
Summary: Josephus (quoted): brigands murdered people in broad daylight in Jerusalem.
- The quotation (2.20.4–6) is Josephus, J.W. 2.254–256.
Extrabiblical texts: Josephus, J.W. 2.254 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.20.4 (Dindorf 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-20-4).
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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.
2.20.5Dindorf 4:73
μάλιστα γὰρ ἐν ταῖς ἑορταῖς μιγνυμένους τῷ πλή- θει, καὶ ταῖς ἐσθῆσιν ὑποκρύπτοντας μικρὰ ξιφίδια, τούτοις νύττειν τοὺς διαφόρους· ἔπειτα πεσόντων, μέρος γίνεσθαι τῶν ἐπαγανακτούντων αὐτοὺς τοὺς πεφονευκότας· διὸ καὶ παντάπασιν ὑπʼ ἀξιοπιστίας ἀνευρέτους γενέσθαι.
malista gar en tais heortais mignymenous tǭ plē- thei, kai tais esthēsin hypokryptontas mikra xiphidia, toutois nyttein tous diaphorous; epeita pesontōn, meros ginesthai tōn epaganaktountōn autous tous pephoneukotas; dio kai pantapasin hypʼ axiopistias aneuretous genesthai.
For especially at the festivals they mingled with the crowd, concealing small daggers under their clothes, and with these stabbed their enemies; then, when the victims fell, the murderers themselves joined in the indignation; so that because of their credibility they were never discovered at all.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Josephus (quoted): these assassins stabbed victims in festival crowds with hidden daggers and then joined in the outcry.
- Quotation from Josephus, J.W. 2.255. These are the sicarii (“dagger-men”).
Extrabiblical texts: Josephus, J.W. 2.255 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.20.5 (Dindorf 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-20-5).
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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.
2.20.6Dindorf 4:73
πρῶτον μὲν οὑν ὑπʼ αὐτῶν Ἰωνάθην τὸν ἀρχιερέα κατασφαγῆναι, μετὰ δʼ αὐτὸν καθʼ ἡμέραν ἀναιρεῖσθαι πολλοὺς, καὶ τῶν συμφορῶν τὸν φόβον εἷναι χαλεπώτερον, ἑκάστου καθάπερ ἐν πολέμῳ καθʼ ὥραν τὸν θάνατον προσδεχομένου.”
prōton men houn hypʼ autōn Iōnathēn ton archierea katasphagēnai, meta dʼ auton kathʼ hēmeran anaireisthai pollous, kai tōn symphorōn ton phobon heinai chalepōteron, hekastou kathaper en polemǭ kathʼ hōran ton thanaton prosdechomenou.”
First Jonathan the high priest was slaughtered by them, and after him many were killed every day, and the fear was worse than the calamities, since each man, as in war, expected death every hour.”
Notes and citation
Summary: Josephus (quoted): they killed the high priest Jonathan and many others, and everyone lived in fear.
- Quotation from Josephus, J.W. 2.256.
Extrabiblical texts: Josephus, J.W. 2.256 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.20.6 (Dindorf 4:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-20-6).
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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.
Church 2, chapter 21
2.21.1Dindorf 4:73–74
Ἑξῆς δὲ τούτοις ἐπιφέρει μεθʼ ἕτερα λέγων μείζονι δὲ τούτων πληγῇ Ἰουδαίους ἐκάκωσεν ὁ Αἰγύπτιος ψευδοπροφήτης. παραγενόμενος γὰρ εἰς τὴν χώραν ἄνθρωπος γόης, καὶ “ προφήτου πίστιν ἐπιθεὶς ἑαυτῷ, περὶ τρισμυρίους μὲν ἀθροίζει τῶν ἠπατημένων, περιαγαγὼν δʼ αὐτοὺς ἐκ τῆς ἐρημίας εἰς τὸ ἐλαιῶν καλούμενον ὅρος ἐκεῖθεν οἶός τε ἦν εἰς Ἱεροσόλυμα παρελθεῖν βιάζεσθαι, καὶ κρατήσας τῆς τε Ῥωμαϊκῆς φρουρᾶς καὶ τοῦ δήμου τυραννεῖν, χρώμενος τοῖς συνεισπεσοῦσι “δορυφόροις.
Hexēs de toutois epipherei methʼ hetera legōn meizoni de toutōn plēgę̄ Ioudaious ekakōsen ho Aigyptios pseudoprophētēs. paragenomenos gar eis tēn chōran anthrōpos goēs, kai “ prophētou pistin epitheis heautǭ, peri trismyrious men athroizei tōn ēpatēmenōn, periagagōn dʼ autous ek tēs erēmias eis to elaiōn kaloumenon horos ekeithen oios te ēn eis Hierosolyma parelthein biazesthai, kai kratēsas tēs te Rhōmaïkēs phrouras kai tou dēmou tyrannein, chrōmenos tois syneispesousi “doryphorois.
Next after these things he adds, after other matters: “The Egyptian false prophet afflicted the Jews with a greater blow than these. For a sorcerer came into the country and, gaining for himself the reputation of a prophet, gathered about thirty thousand of those he had deceived; and leading them round from the desert to the mount called the Mount of Olives, he was ready from there to force his way into Jerusalem, and, having overpowered the Roman garrison and the people, to rule as tyrant, using those who broke in with him as his bodyguard.
Notes and citation
Summary: Josephus (quoted): an Egyptian false prophet led thousands to the Mount of Olives, planning to seize Jerusalem.
- The quotation (2.21.1–2) is Josephus, J.W. 2.261–263.
Extrabiblical texts: Josephus, J.W. 2.261–262 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.21.1 (Dindorf 4:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-21-1).
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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.
2.21.2Dindorf 4:74
φθάνει δʼ αὐτοῦ τὴν ὁρμὴν Φῆλιξ, “ὑπαντήσας μετὰ τῶν Ῥωμαϊκῶν ὁπλιτῶν. καὶ πᾶς “ ὁ δῆμος συνεφήψατο τῆς ἀμύνῃς, ὥστε συμβολῆς “γενομένης τὸν μὲν Αἰγύπτιον φυγεῖν μετʼ ὀλίγων, “ διαφθαρῆναι δὲ καὶ ζωγρηθῆναι πλείστους τῶν σὺν
phthanei dʼ autou tēn hormēn Phēlix, “hypantēsas meta tōn Rhōmaïkōn hoplitōn. kai pas “ ho dēmos synephēpsato tēs amynę̄s, hōste symbolēs “genomenēs ton men Aigyption phygein metʼ oligōn, “ diaphtharēnai de kai zōgrēthēnai pleistous tōn syn
But Felix anticipated his attack, meeting him with the Roman heavy infantry; and all the people joined in the defence, so that when battle was joined the Egyptian fled with a few, and most of those with him were killed or taken alive.”
Notes and citation
Summary: Josephus (quoted): Felix routed the Egyptian, who fled while most of his followers were killed or captured.
- Quotation from Josephus, J.W. 2.263. The digital text breaks off after σὺν (αὐτῷ lost).
Extrabiblical texts: Josephus, J.W. 2.263 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.21.2 (Dindorf 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-21-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.21.3Dindorf 4:74
ταῦτα ἐν τῇ δευτέρᾳ τῶν ἱστοριῶν ὁ Ἰώσηπος· ἐπιστῆσαι δὲ ἄξιον τοῖς ἐνταῦθα κατὰ τὸν Αἰγύπτιον δεδηλωμένοις καὶ τοῖς ἐν ταῖς Πράξεσι τῶν ἀποστόλων. ἔνθα τὰ κατὰ Φήλικα πρὸς τοῦ ἐν Ἱεροσολύμοις χιλιάρχου εἴρηται τῷ Παύλῳ, ὁπηνίκα κατεστασίαζεν αὐτοῦ τὸ τῶν Ἰουδαίων πλῆθος· οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν ἐν τῇ ἐρήμῳ τοὺς τετρα- κισχιλίους ἄνδρας τῶν σικαρίων;’’ ἀλλὰ τὰ μὲν κατὰ Φήλικα τοιαῦτα.
tauta en tę̄ deuterą tōn historiōn ho Iōsēpos; epistēsai de axion tois entautha kata ton Aigyption dedēlōmenois kai tois en tais Praxesi tōn apostolōn. entha ta kata Phēlika pros tou en Hierosolymois chiliarchou eirētai tǭ Paulǭ, hopēnika katestasiazen autou to tōn Ioudaiōn plēthos; ouk ara sy ei ho Aigyptios ho pro toutōn tōn hēmerōn anastatōsas kai exagagōn en tę̄ erēmǭ tous tetra- kischilious andras tōn sikariōn?’’ alla ta men kata Phēlika toiauta.
This Josephus relates in the second book of his Histories. It is worth comparing what is here shown about the Egyptian with the account in the Acts of the Apostles, where, in the time of Felix, it was said to Paul by the tribune in Jerusalem, when the multitude of the Jews raised a riot against him: “Are you not then the Egyptian who before these days stirred up a revolt and led the four thousand men of the sicarii out into the desert?” Such were the events under Felix.
Acts 21:38 (quotation, high confidence)
Notes and citation
Summary: Acts mentions the same Egyptian when the tribune questions Paul.
- The quotation is Acts 21:38. Acts gives four thousand, Josephus thirty thousand.
Cite (SBL): Eusebius, Hist. eccl. 2.21.3 (Dindorf 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-21-3).
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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.
Church 2, chapter 22
2.22.1Dindorf 4:74
Τούτου δὲ Φῆστος ὑπὸ Νέρωνος διάδοχος πέμπεται, καθʼ ὃν δικαιολογησάμενος ὁ Παῦλος δέσμιος ἐπὶ Ῥώμης ἄγεται. Ἀρίσταρχος δʼ αὐτῷ συνῆν, ὃν καὶ εἰκότως συναιχμάλωτόν που τῶν ἐπιστολῶν ἀποκαλεῖ. καὶ Λουκᾶς δὲ, ὁ τᾶς πράξεις τῶν ἀποστόλων γραφῇ παραδοὺς, ἐν τούτοις κατέλυσε τὴν ἱστορίαν, διετίαν ὅλην ἐπὶ τῆς Ῥώμης τὸν Παῦλον ἄνετον διαστρῖψαι, καὶ τὸν τοῦ θεοῦ λόγον ἀκωλύτως κηρῦξαι ἐπισημηνάμενος.
Toutou de Phēstos hypo Nerōnos diadochos pempetai, kathʼ hon dikaiologēsamenos ho Paulos desmios epi Rhōmēs agetai. Aristarchos dʼ autǭ synēn, hon kai eikotōs synaichmalōton pou tōn epistolōn apokalei. kai Loukas de, ho tas praxeis tōn apostolōn graphę̄ paradous, en toutois katelyse tēn historian, dietian holēn epi tēs Rhōmēs ton Paulon aneton diastripsai, kai ton tou theou logon akōlytōs kēryxai episēmēnamenos.
Festus was sent by Nero as his successor. Under him Paul, having made his defence, was taken to Rome in chains. Aristarchus was with him, whom he also fittingly calls somewhere in his letters his fellow prisoner. And Luke, who handed down the Acts of the Apostles in writing, ended his history at this point, noting that Paul spent two whole years at Rome at liberty and preached the word of God without hindrance.
Acts 27:2 (allusion, high confidence) · Col 4:10 (allusion, high confidence) · Acts 28:30–31 (allusion, high confidence)
Notes and citation
Summary: Under Festus, Paul was taken to Rome with Aristarchus; Acts ends with his two years of free preaching there.
- Allusions to Acts 25–28 (especially Acts 27:2; 28:30–31) and Col 4:10.
Cite (SBL): Eusebius, Hist. eccl. 2.22.1 (Dindorf 4:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-22-1).
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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.
2.22.2Dindorf 4:74–75
τότε μὲν οὖν ἀπολογησάμενον αὖθις ἐπὶ τὴν τοῦ κηρύγματος διακονίαν λόγος ἔχει στείλασθαι τὸν ἀπό στόλον 5 δεύτερον δʼ ἐπιβάντα τῇ αὐτῇ πόλει τῷ κατʼ αὐτὸν τελειωθῆναι μαρτυρίῳ. έν ᾡ δεσμοῖς ἐχόμενος τὴν πρὸς Τιμόθεον δευτέραν ἐπιστολὴν συντάττει ὁμοῦ σημαίνων τήν τε προτέραν αὐτῷ γενομένη ἀπολογίαν καὶ τὴν παρὰ πόδας τελείωσιν.
tote men oun apologēsamenon authis epi tēn tou kērygmatos diakonian logos echei steilasthai ton apo stolon 5 deuteron dʼ epibanta tę̄ autę̄ polei tǭ katʼ auton teleiōthēnai martyriǭ. en hǭ desmois echomenos tēn pros Timotheon deuteran epistolēn syntattei homou sēmainōn tēn te proteran autǭ genomenē apologian kai tēn para podas teleiōsin.
Tradition has it that the apostle, after defending himself then, set out again on the ministry of preaching, and that, coming to the same city a second time, he was perfected by martyrdom under Nero. During this imprisonment, held in chains, he wrote the second letter to Timothy, indicating at once both his first defence and his impending perfection.
Notes and citation
Summary: Tradition says Paul was released, preached again, and on a second visit to Rome was martyred under Nero, writing 2 Timothy in prison.
- A stray numeral in the digital text is omitted.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.22.2 (Dindorf 4:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-22-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.22.3Dindorf 4:75
δέχου δὴ καὶ τούτων τἀς αὐτοῦ μαρτυρίας· “ ἐν τῇ πρώτῃ μου, φησὶν, ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο, ἀλλὰ πάντες με ἐγκατέλιπον, μὴ αὐτοῖς λογισθείη), ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέ με, ἵνα διʼ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ καὶ ἀκούσωσι πάντα τὰ ἔθνη, καὶ ἐρρύσθην ἐκ στόματος λἐοντος.’’
dechou dē kai toutōn tas autou martyrias; “ en tę̄ prōtę̄ mou, phēsin, apologią oudeis moi symparegeneto, alla pantes me enkatelipon, mē autois logistheiē), ho de kyrios moi parestē kai enedynamōse me, hina diʼ emou to kērygma plērophorēthę̄ kai akousōsi panta ta ethnē, kai errysthēn ek stomatos leontos.’’
Receive his testimonies on these points: “At my first defence,” he says, “no one stood by me, but all deserted me (may it not be counted against them); but the Lord stood by me and strengthened me, so that through me the proclamation might be fully made and all the Gentiles might hear, and I was rescued from the lion's mouth.”
2 Tim 4:16–17 (quotation, high confidence)
Notes and citation
Summary: Paul (2 Tim 4:16–17) says the Lord stood by him at his first defence and rescued him from the lion's mouth.
- The quotation is 2 Tim 4:16–17.
Cite (SBL): Eusebius, Hist. eccl. 2.22.3 (Dindorf 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-22-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.22.4Dindorf 4:75
σαφῶς δὴ παρίστησι διὰ τούτων ὅτι δὴ τὸ πρότερον, ὅπως ἂν τὸ κήρυγμα τὸ διʼ αὐτοῦ πληρωθείη, ἐρρύσθη ἐκ στόματος λέοντος, (τὸν Νέρωνα ταύτῃ, ὡς ἔοικε, διὰ τὸ ὠμόθυμον προσειπών). οὐκ οὖν ἐξῆς προστέθεικε παραπλήσιόν τι τῷ “ ῥύσεταί με ἐκ στόματος λἐοντος.’’ ἑώρα γὰρ τῷ πνεύματι τὴν ὅσον οὔπω μέλλουσαν αὐτοῦ τελευτήν.
saphōs dē paristēsi dia toutōn hoti dē to proteron, hopōs an to kērygma to diʼ autou plērōtheiē, errysthē ek stomatos leontos, (ton Nerōna tautę̄, hōs eoike, dia to ōmothymon proseipōn). ouk oun exēs prostetheike paraplēsion ti tǭ “ rhysetai me ek stomatos leontos.’’ heōra gar tǭ pneumati tēn hoson oupō mellousan autou teleutēn.
He clearly shows by these words that on the former occasion, so that the proclamation made through him might be fulfilled, he was rescued from the lion's mouth (so calling Nero, it seems, because of his cruelty). He did not therefore add next anything like “he will rescue me from the lion's mouth”; for he saw by the Spirit his end, which was now very near.
2 Tim 4:17 (allusion, high confidence)
Notes and citation
Summary: The “lion” is probably Nero; Paul does not say he will be rescued again, foreseeing his death.
- Allusion to 2 Tim 4:17.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.22.4 (Dindorf 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-22-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.22.5Dindorf 4:75
διό φησιν ἐπιλέγων τῷ ‘καὶ ἐρρύσθην ἐκ στόματος λέοντοςʼ’ τὸ “ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ, καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον, ’ σημαίνων τὸ παραυτίκα μαρτύριον, ὃ καὶ σαφέστερον ἐν τῇ αὐτῇ προλέγει γραφῇ φάσκων “ ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκεν. “
dio phēsin epilegōn tǭ ‘kai errysthēn ek stomatos leontosʼ’ to “rhysetai me ho kyrios apo pantos ergou ponērou, kai sōsei eis tēn basileian autou tēn epouranion, ’ sēmainōn to parautika martyrion, ho kai saphesteron en tę̄ autę̄ prolegei graphę̄ phaskōn “ egō gar ēdē spendomai, kai ho kairos tēs emēs analyseōs ephestēken. “
Therefore, after “and I was rescued from the lion's mouth,” he adds, “The Lord will rescue me from every evil work and will save me for his heavenly kingdom,” indicating his imminent martyrdom, which he foretells still more clearly in the same letter, saying, “For I am already being poured out, and the time of my departure has come.”
2 Tim 4:18 (quotation, high confidence) · 2 Tim 4:6 (quotation, high confidence)
Notes and citation
Summary: Paul's words about being saved for the heavenly kingdom and being poured out point to his coming martyrdom.
- The quotations are 2 Tim 4:18 and 2 Tim 4:6.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.22.5 (Dindorf 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-22-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.22.6Dindorf 4:75
νῦν μὲν οὖν ἐπὶ τῆς δευτέρας ἐπιστολῆς τῶν πρὸς Τιμό- θεον τὸν Λοῦκαν μόνον γράφοντι αὐτῷ συνεῖναι δηλοῖ, κατὰ δὲ τὴν προτέραν ἀπολογίαν οὐδὲ τοῦτον ὅθεν εἰκότως τὰς τῶν ἀποστόλων πράξεις ἐπʼ ἐκεῖνον ὁ Λουκᾶς περιέγραψε τὸν χρόνον, τὴν μέχρις ὅτε τῷ Παύλῳ συνῆν ἱστορίαν ὑφηγησάμενος.
nyn men oun epi tēs deuteras epistolēs tōn pros Timo- theon ton Loukan monon graphonti autǭ syneinai dēloi, kata de tēn proteran apologian oude touton hothen eikotōs tas tōn apostolōn praxeis epʼ ekeinon ho Loukas periegrapse ton chronon, tēn mechris hote tǭ Paulǭ synēn historian hyphēgēsamenos.
Now in the second letter to Timothy he indicates that Luke alone was with him when he wrote, but at his first defence not even he; hence Luke naturally ended the Acts of the Apostles at that time, having narrated the history up to the time when he was with Paul.
2 Tim 4:11 (allusion, high confidence)
Notes and citation
Summary: Luke was with Paul when he wrote 2 Timothy but not at the first defence, which is why Acts ends where it does.
- Allusion to 2 Tim 4:11.
Cite (SBL): Eusebius, Hist. eccl. 2.22.6 (Dindorf 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-22-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.22.7Dindorf 4:75
ταῦτα δὲ ἡμῖν εἴρηται παρισταμένοις ὅτι μὴ καθʼ ἣν ὁ Λουκᾶς ἀνέγραψεν ἐπὶ τῆς Ῥώμης ἐπιδημίαν τοῦ Παύλου τὸ μαρτύριον αὐτῷ συνεπεράνθη.
tauta de hēmin eirētai paristamenois hoti mē kathʼ hēn ho Loukas anegrapsen epi tēs Rhōmēs epidēmian tou Paulou to martyrion autǭ syneperanthē.
We have said this to show that Paul's martyrdom was not accomplished during the stay in Rome which Luke recorded.
Notes and citation
Summary: Paul was not martyred during the Roman stay that Acts records.
Cite (SBL): Eusebius, Hist. eccl. 2.22.7 (Dindorf 4:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-22-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.22.8Dindorf 4:75–76
εἰκός γέ τοι κατὰ μὲν ἀρχὰς ἠπιώτερον τοῦ Νέρωνος διακειμένου ῥᾷον τὴν ὑπὲρ τοῦ δόγματος τοῦ Παύλου καταδεχθῆναι ἀπολογίαν, προελθόντος δὲ εἰς ἀθεμίτους τόλμας μετὰ τῶν ἄλλων καὶ τὰ κατὰ τῶν ἀποστόλων ἐπιχειρῆσαι.
eikos ge toi kata men archas ēpiōteron tou Nerōnos diakeimenou rhąon tēn hyper tou dogmatos tou Paulou katadechthēnai apologian, proelthontos de eis athemitous tolmas meta tōn allōn kai ta kata tōn apostolōn epicheirēsai.
It is likely that at first, when Nero was more mildly disposed, Paul's defence of his doctrine was more easily accepted, but that when Nero advanced to lawless outrages, he attacked the apostles among others.
Notes and citation
Summary: Nero was at first mild, but later turned to crimes, including attacks on the apostles.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.22.8 (Dindorf 4:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-22-8).
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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.
Church 2, chapter 23
2.23.1Dindorf 4:76
Ἰουδαῖοί γε μὴν τοῦ Παύλου Καίσαρα ἐπικαλεσαμένου, ἐπί τε τὴν ῾Ρωμαίων πόλιν ὑπὸ Φήστου παραπεμφθέντος, τῆς ἐλπίοος καθʼ ἣν ἐξήρτυον αὐτῷ τὴν ἐπιβουλὴν ἀποπεσόντες, ἐπὶ Ἰάκωβον τὸν τοῦ κυρίου τρέπονται ἀδελφὸν, ὧ πρὸς τῶν ἀποστόλων ὁ τῆς ἐπισκοπῆς τῆς ἐν Ἱεροσολύμοις ἐγκεχείριστο θρόνος. τοιαῦτα δὲ αὐτοῖς καὶ τὰ κατὰ τούτου τολμᾶται.
Ioudaioi ge mēn tou Paulou Kaisara epikalesamenou, epi te tēn ῾Rōmaiōn polin hypo Phēstou parapemphthentos, tēs elpioos kathʼ hēn exērtyon autǭ tēn epiboulēn apopesontes, epi Iakōbon ton tou kyriou trepontai adelphon, hō pros tōn apostolōn ho tēs episkopēs tēs en Hierosolymois enkecheiristo thronos. toiauta de autois kai ta kata toutou tolmatai.
But the Jews, when Paul had appealed to Caesar and had been sent to the city of Rome by Festus, having failed in the hope with which they had prepared their plot against him, turned against James the brother of the Lord, to whom the throne of the episcopate in Jerusalem had been entrusted by the apostles. And these were the things they dared against him.
Acts 25:11–12 (allusion, high confidence)
Notes and citation
Summary: Foiled with Paul, the Jewish leaders turned against James, bishop of Jerusalem.
- Allusion to Acts 25:11–12.
Topics: Church office, Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.23.1 (Dindorf 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-1).
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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.
2.23.2Dindorf 4:76
εἰς μέσον αὐτὸν ἀγαγόντες ἄρνησιν τῆς εἰς τὸν Χριστὸν πίστεως ἐπὶ παντὸς ἐζήτουν τοῦ λαοῦ. τοῦ δὲ παρὰ τὴν ἁπάντων γνώμην ἐλευθέρᾳ φωνῇ καὶ μᾶλλον ἢ προσεδόκησαν ἐπὶ τῆς πληθύος ἀπάσης παρρησιασαμένου, καὶ ὁμολογήσαντος υἱὸν εἶναι τοῦ θεοῦ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν, μηκέθʼ οἷοί τε τὴν τοῦ ἀνδρὸς μαρτυρίαν φέρειν, τῷ καὶ δικαιότατον αὐτὸν παρὰ τοῖς πᾶσι διʼ ἀκρότητα ἧς μετῄει κατὰ τὸν βίον φιλοσοφίας τε καὶ θεοσεβείας πιστεύεσθαι, κτείνουσι, καιρὸν εἰς ἐξουσίαυ λαβόντες τὴν ἀναρχίαν, ὅτι δὴ τοῦ Φήστου κατʼ αὐτὸ τοῦ καιροῦ ἐπὶ τῆς Ἰουδαίας τελευτήσαντος ἄναρχα καὶ ἀνεπιτρόπευτα τὰ τῆς αὐτόθι διοικήσεως καθειστήκει.
eis meson auton agagontes arnēsin tēs eis ton Christon pisteōs epi pantos ezētoun tou laou. tou de para tēn hapantōn gnōmēn eleutherą phōnę̄ kai mallon ē prosedokēsan epi tēs plēthyos apasēs parrēsiasamenou, kai homologēsantos huion einai tou theou ton sōtēra kai kyrion hēmōn Iēsoun, mēkethʼ hoioi te tēn tou andros martyrian pherein, tǭ kai dikaiotaton auton para tois pasi diʼ akrotēta hēs metę̄ei kata ton bion philosophias te kai theosebeias pisteuesthai, kteinousi, kairon eis exousiau labontes tēn anarchian, hoti dē tou Phēstou katʼ auto tou kairou epi tēs Ioudaias teleutēsantos anarcha kai anepitropeuta ta tēs autothi dioikēseōs katheistēkei.
They brought him into their midst and demanded that he deny faith in Christ before all the people. But when, contrary to everyone's expectation, he spoke boldly with a free voice before the whole multitude, more than they had expected, and confessed that our Saviour and Lord Jesus is the Son of God, they could no longer bear the man's testimony, since he was believed by all to be most righteous because of the height of philosophy and piety which he practised in his life; and they killed him, taking the lawlessness as their opportunity, since, Festus having died in Judea at that very time, the administration there was without governor or procurator.
Notes and citation
Summary: Commanded to deny Christ, James boldly confessed him as Son of God, and was killed in the interval after Festus's death.
Topics: Martyrdom, Christology
Cite (SBL): Eusebius, Hist. eccl. 2.23.2 (Dindorf 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-2).
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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.
2.23.3Dindorf 4:76
τὸν δὲ τῆς τοῦ Ἰακώβου τελευτῆς τρόπον ἤδη μὲν πρότερον αἱ παρατεθεῖσαι τοῦ Κλήμεντος φωναὶ δεδηλώκασιν, ἀπὸ τοῦ πτερυγίου βεβλῆσθαι ξύλῳ τε τὴν πρὸς θάνατον πεπλῆχθαι αὐτὸν ἱστορηκότος.
ton de tēs tou Iakōbou teleutēs tropon ēdē men proteron hai paratetheisai tou Klēmentos phōnai dedēlōkasin, apo tou pterygiou beblēsthai xylǭ te tēn pros thanaton peplēchthai auton historēkotos.
The manner of James's death has already been shown by the words of Clement quoted before, who related that he was thrown from the pinnacle and beaten to death with a club.
Notes and citation
Summary: Clement had already said James was thrown from the temple pinnacle and clubbed to death.
- See 2.1.5.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. book 7 (Clement of Alexandria, Hypotyposes (fragments); allusion)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.23.3 (Dindorf 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-3).
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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.
2.23.4Dindorf 4:76–77
ἀκριβέστατά γε μὴν τὰ κατʼ αὐτὸν ὁ Ἡγήσιππος, ἐπὶ τῆς πρώτης τῶν ἀποστόλων γενόμενος διαδοχῆς, ἐν τῷ πέμπτῳ αὐτοῦ ὑπομνήματι τοῦτον λέγων ἱστορεῖ τὸν τρόπον “ δια- “ δὲ τὴν ἐκκλησίαν μετὰ τῶν ἀποστόλων ὁ “ἀδελφὸς τοῦ κυρίου Ἰάκωβος, ὁ ὀνομασθεὶς ὑπὸ “πάντων δίκαιος ἀπὸ τῶν τοῦ κυρίου χρόνων μέχρι “ καὶ ἡμῶν· ἐπεὶ πολλοὶ Ἰάκωβοι ἐκαλοῦντο.
akribestata ge mēn ta katʼ auton ho Hēgēsippos, epi tēs prōtēs tōn apostolōn genomenos diadochēs, en tǭ pemptǭ autou hypomnēmati touton legōn historei ton tropon “ dia- “ de tēn ekklēsian meta tōn apostolōn ho “adelphos tou kyriou Iakōbos, ho onomastheis hypo “pantōn dikaios apo tōn tou kyriou chronōn mechri “ kai hēmōn; epei polloi Iakōboi ekalounto.
But Hegesippus, who belonged to the first generation after the apostles, gives the most accurate account of him in the fifth book of his Memoirs, speaking thus: “The charge of the church passed, together with the apostles, to the brother of the Lord, James, who has been called the Just by all from the times of the Lord until our own; for many were called James.
Notes and citation
Summary: Hegesippus (quoted): James the Lord's brother, called the Just, took charge of the church with the apostles.
- The quotation (2.23.4–18) is Hegesippus, Memoirs, book 5 (lost except in Eusebius).
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 2.23.4 (Dindorf 4:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-4).
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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.
2.23.5Dindorf 4:77
οὗτος “ δὲ ἐκ κοιλίας μητρὸς αὐτοῦ ἅγιος ἦν. οἶνον καὶ σί- “ κερα οὐκ ἔπιεν, οὐδὲ ἔμψυχον ἔφαγε. ξυρὸν ἐπὶ “ τὴν κεφαλὴν αὐτοῦ οὐκ ἀνέβη, ἔλαιον οὐκ ἠλείψατο, “ καὶ βαλανείῳ οὐκ ἐχρήσατο.
houtos “ de ek koilias mētros autou hagios ēn. oinon kai si- “ kera ouk epien, oude empsychon ephage. xyron epi “ tēn kephalēn autou ouk anebē, elaion ouk ēleipsato, “ kai balaneiǭ ouk echrēsato.
He was holy from his mother's womb. He drank no wine or strong drink, nor did he eat animal flesh. No razor went up on his head; he did not anoint himself with oil, and he did not use the bath.
Luke 1:15 (echo, high confidence) · Num 6:3–5 (allusion, high confidence)
Notes and citation
Summary: Hegesippus (quoted): James lived as a lifelong Nazirite, abstaining from wine, meat, oil, and baths.
- Quotation from Hegesippus. The language echoes Luke 1:15 and the Nazirite vow (Num 6:3–5).
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.5 (Dindorf 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-5).
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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.
2.23.6Dindorf 4:77
τούτῳ μόνῳ ἐξῆν “ εἰς τὰ ἅγια εἰσιέναι. οὐδὲ γὰρ ἐρεοῦν ἐφόρει, ἀλλὰ “σινδόνας. καὶ μόνος εἰσήρχετο εἰς τὸν ναὸν, ηὑρί- “ κετό τε κείμενος ἐπὶ τοῖς γόνασι, καὶ αἰτούμενος “ὑπὲρ τοῦ λαοῦ ἄφεσιν, ὡς ἀπεσκληκέναι τὰ γόνατα “ αὐτοῦ δίκην καμήλου, διὰ τὸ ἀεὶ κάμπτειν προσκυ- “ νοῦντα τῷ θεῷ τὰ γόνατα καὶ αἰτεῖσθαι ἄφεσιν τῷ “ λαῷ.
toutǭ monǭ exēn “ eis ta hagia eisienai. oude gar ereoun ephorei, alla “sindonas. kai monos eisērcheto eis ton naon, hēuri- “ keto te keimenos epi tois gonasi, kai aitoumenos “hyper tou laou aphesin, hōs apesklēkenai ta gonata “ autou dikēn kamēlou, dia to aei kamptein prosky- “ nounta tǭ theǭ ta gonata kai aiteisthai aphesin tǭ “ laǭ.
He alone was permitted to enter the holy place; for he wore no wool, but linen. And he alone would go into the sanctuary, and was found kneeling and asking forgiveness for the people, so that his knees grew hard like a camel's, because he was always bending his knees in worship of God and asking forgiveness for the people.
Notes and citation
Summary: Hegesippus (quoted): James, dressed in linen, prayed in the sanctuary for the people until his knees were like a camel's.
- Quotation from Hegesippus. That James entered the holy place is historically improbable; it reflects later tradition.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Topics: Prayer
Cite (SBL): Eusebius, Hist. eccl. 2.23.6 (Dindorf 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-6).
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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.
2.23.7Dindorf 4:77
διά γέ τοι τὴν ὑπερβολὴν τῆς δικαιοσύνης “ αὐτοῦ ἐκαλεῖτο δίκαιος καὶ ὠβλίας, ὅ ἐστιν Ἑλλη “νιστὶ περιοχὴ τοῦ λαοῦ καὶ δικαιοσύνη, ὡς οἱ προ- “ φῆται δηλοῦσι περὶ αὐτοῦ.
dia ge toi tēn hyperbolēn tēs dikaiosynēs “ autou ekaleito dikaios kai ōblias, ho estin Hellē “nisti periochē tou laou kai dikaiosynē, hōs hoi pro- “ phētai dēlousi peri autou.
Because of the excess of his righteousness he was called the Just and Oblias, which is in Greek ‘rampart of the people’ and ‘righteousness,’ as the prophets show concerning him.
Notes and citation
Summary: Hegesippus (quoted): James was called “the Just” and “Oblias,” meaning bulwark of the people.
- Quotation from Hegesippus. The meaning and derivation of “Oblias” are uncertain.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.7 (Dindorf 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-7).
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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.
2.23.8Dindorf 4:77
τινὲς οὖν τῶν ἑπτὰ “αἱρέσεων τῶν ἐν τῷ λαῷ, τῶν προγεγραμμένων μοι “ ἐν τοῖς ὑπομνήμασιν, ἐπυνθάνοντο αὐτοῦ τίς ἡ θύρα “ τοῦ Ἰησοῦ. καὶ ἔλεγε τοῦτον εἶναι τὸν σωτῆρα.
tines oun tōn hepta “haireseōn tōn en tǭ laǭ, tōn progegrammenōn moi “ en tois hypomnēmasin, epynthanonto autou tis hē thyra “ tou Iēsou. kai elege touton einai ton sōtēra.
Some, then, of the seven sects among the people, which I have described before in the Memoirs, asked him what the door of Jesus was; and he said that this one was the Saviour.
John 10:9 (echo, low confidence)
Notes and citation
Summary: Hegesippus (quoted): members of the Jewish sects asked James what the “door of Jesus” was, and he said Jesus was the Saviour.
- Quotation from Hegesippus. “The door of Jesus” is obscure; compare John 10:7, 9.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.8 (Dindorf 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-8).
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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.
2.23.9Dindorf 4:77
ἐξ “ ὧν τινες ἐπίστευσαν ὅτι Ἰησοῦς ἐστιν ὁ Χριστός. αἱ “ αἱρέσεις αἱ προειρημέναι οὐκ ἐπίστευον οὔτε ἀνά- “ οὔτε ἐρχόμενον ἀποδοῦν·αι ἑκάστῳ κατὰ τὰ “ ἔργα αὐτοῦ. ὅσοι δὲ καὶ ἐπίστευσαν, διὰ Ἰάκωβον. “
ex “ hōn tines episteusan hoti Iēsous estin ho Christos. hai “ haireseis hai proeirēmenai ouk episteuon oute ana- “ oute erchomenon apodoun;ai hekastǭ kata ta “ erga autou. hosoi de kai episteusan, dia Iakōbon. “
From these some believed that Jesus is the Christ. But the sects mentioned before did not believe either in a resurrection or in one coming to repay each according to his works; but as many as did believe, did so because of James.
Matt 16:27 (echo, medium confidence)
Notes and citation
Summary: Hegesippus (quoted): some believed through James; the sects denied the resurrection and the coming judge.
- Quotation from Hegesippus; compare Matt 16:27. The digital text has lost a word after ἀνά- (ἀνάστασιν).
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 2.23.9 (Dindorf 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-9).
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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.
2.23.10Dindorf 4:77–78
πολλῶν οὖν καὶ τῶν ἀρχόντων πιστευόντων ἦν “ θόρυβος τῶν Ἰουδαίων καὶ γραμματέων καὶ Φαρι- “ σαίων λεγόντων ὅτι κινδυνεύει πᾶς ὁ λαὸς Ἰησοῦν “τὸν Χριστὸν προσδοκᾶν. ἔλεγον οὖν συνελθόντες “τῷ Ἰακώβῳ· παρακαλοῦμέν σε, ἐπίσχες τὸν “ἐπεὶ ἐπλανήθη εἰς Ἰησοῦν, ὡς αὐτοῦ ὄντος τοῦ Χρι- “στοῦ. παρακαλοῦμέν σε πεῖσαι πάντας τοὺς ἐλθόν “τας εἰς τὴν ἡμέραν τοῦ πάσχα περὶ Ἰησοῦ. σοὶ γὰρ “πάντες πειθόμεθα. ἡμεῖς γὰρ μαρτυροῦμέν σοι καὶ “πᾶς ὁ λαὸς ὅτι δίκαιος εἶ καὶ ὅτι πρόσωπον οὐ λαμ- “βάνεις.
pollōn oun kai tōn archontōn pisteuontōn ēn “ thorybos tōn Ioudaiōn kai grammateōn kai Phari- “ saiōn legontōn hoti kindyneuei pas ho laos Iēsoun “ton Christon prosdokan. elegon oun synelthontes “tǭ Iakōbǭ; parakaloumen se, episches ton “epei eplanēthē eis Iēsoun, hōs autou ontos tou Chri- “stou. parakaloumen se peisai pantas tous elthon “tas eis tēn hēmeran tou pascha peri Iēsou. soi gar “pantes peithometha. hēmeis gar martyroumen soi kai “pas ho laos hoti dikaios ei kai hoti prosōpon ou lam- “baneis.
Since many even of the rulers believed, there was an uproar among the Jews and scribes and Pharisees, who said that the whole people was in danger of looking for Jesus as the Christ. So they came together and said to James, ‘We beg you, restrain the people, since it has gone astray after Jesus, as though he were the Christ. We beg you to persuade all who come for the day of the Passover about Jesus; for we all obey you. For we and all the people testify to you that you are righteous and that you do not show partiality.
Notes and citation
Summary: Hegesippus (quoted): alarmed that many believed, the scribes and Pharisees asked James to dissuade the Passover crowds about Jesus.
- Quotation from Hegesippus. The digital text has lost λαόν after τὸν.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.10 (Dindorf 4:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-10).
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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.
2.23.11Dindorf 4:78
πεῖσον οὖν σὺ τὸν ὄχλον περὶ Ἰησοῦ μὴ “πλανᾶσθαι. καὶ γὰρ πᾶς ὁ λαὸς καὶ πάντες πειθό “μεθά σοι. στῆθι οὖν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, “ἵνα ἄνωθεν ᾖς ἐπιφανὴς καὶ ᾖ εὐάκουστά σου τὰ “ῥήματα παντὶ τῷ λαῷ. διὰ γὰρ τὸ πάσχα συνελη- “λύθασι πᾶσαι αἱ φυλαὶ μετὰ καὶ τῶν ἐθνῶν.
peison oun sy ton ochlon peri Iēsou mē “planasthai. kai gar pas ho laos kai pantes peitho “metha soi. stēthi oun epi to pterygion tou hierou, “hina anōthen ę̄s epiphanēs kai ę̄ euakousta sou ta “rhēmata panti tǭ laǭ. dia gar to pascha synelē- “lythasi pasai hai phylai meta kai tōn ethnōn.
So persuade the crowd not to go astray about Jesus; for all the people and all of us obey you. Stand, then, on the pinnacle of the temple, so that from above you may be conspicuous and your words may be easily heard by all the people. For because of the Passover all the tribes have come together, with the Gentiles too.’
Notes and citation
Summary: Hegesippus (quoted): they asked James to speak from the pinnacle of the temple to the Passover crowds.
- Quotation from Hegesippus.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.11 (Dindorf 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-11).
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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.
2.23.12Dindorf 4:78
“ἔστησαν οὖν οἱ προειρημένοι γραμματεῖς καὶ Φαρι- “σαῖοι τὸν Ἰάκωβον ἐπὶ τὸ πτερύγιον τοῦ ναοῦ, καὶ “ἔκραξαν αὐτῷ καὶ εἶπαν, δίκαιε, ᾧ πάντες πείθε- “σθαι ὀφείλομεν, ἐπεὶ ὁ λαὸς πλανᾶται ὀπίσω Ἰησοῦ “τοῦ σταυρωθέντος, ἀπάγγειλον ἡμῖν τίς ἡ θύρα τοῦ “Ἰησοῦ.
“estēsan oun hoi proeirēmenoi grammateis kai Phari- “saioi ton Iakōbon epi to pterygion tou naou, kai “ekraxan autǭ kai eipan, dikaie, hǭ pantes peithe- “sthai opheilomen, epei ho laos planatai opisō Iēsou “tou staurōthentos, apangeilon hēmin tis hē thyra tou “Iēsou.
So the scribes and Pharisees mentioned before set James on the pinnacle of the temple, and cried out to him and said, ‘Just one, whom we all ought to obey, since the people is going astray after Jesus who was crucified, tell us what the door of Jesus is.’
Notes and citation
Summary: Hegesippus (quoted): from the pinnacle they asked James about Jesus.
- Quotation from Hegesippus.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.12 (Dindorf 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-12).
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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.
2.23.13Dindorf 4:78
καὶ ἀπεκρίνατο φωνῇ μεγάλῃ, τί με ἐπε- “ρωτᾶτε περὶ Ἰησοῦ τοῦ υἱοῦ τοῦ ἀνθρώπου; καὶ αὐ- “τὸς κάθηται ἐν τῷ οὐρανῷ ἐκ δεξιῶν τῆς μεγάλης “δυνάμεως, καὶ μέλλει ἔρχεσθαι ἐπὶ τῶν νεφελῶν “τοῦ οὐρανοῦ.
kai apekrinato phōnę̄ megalę̄, ti me epe- “rōtate peri Iēsou tou huiou tou anthrōpou? kai au- “tos kathētai en tǭ ouranǭ ek dexiōn tēs megalēs “dynameōs, kai mellei erchesthai epi tōn nephelōn “tou ouranou.
And he answered with a loud voice, ‘Why do you ask me about Jesus the Son of Man? He is seated in heaven at the right hand of the great Power, and he is about to come on the clouds of heaven.’
Matt 26:64 (allusion, high confidence)
Notes and citation
Summary: Hegesippus (quoted): James proclaimed that Jesus, the Son of Man, sits at God's right hand and will come on the clouds.
- Quotation from Hegesippus, echoing Matt 26:64.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Topics: Christology, Eschatology
Cite (SBL): Eusebius, Hist. eccl. 2.23.13 (Dindorf 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-13).
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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.
2.23.14Dindorf 4:78
καὶ πολλῶν πληροφορηθέντων, “καὶ δοξαζόντων ἐπὶ τῇ μαρτυρίᾳ τοῦ Ἰακώβου, καὶ “λεγόντων ὡσαννὰ τῷ υἱῷ Δαβὶδ, τότε πάλιν οἱ αὐ- “τοὶ γραμματεῖς καὶ Φαρισαῖοι πρὸς ἀλλήλους ἔλεγον, “κακῶς ἐποιήσαμεν τοιαύτην μαρτυρίαν παρασχόντες “τῷ Ἰησοῦ· ἀλλὰ ἀναβάντες καταβάλωμεν αὐτὸν, ἵνα “φοβηθέντες μὴ πιστεύσωσιν αὐτῷ.
kai pollōn plērophorēthentōn, “kai doxazontōn epi tę̄ martyrią tou Iakōbou, kai “legontōn hōsanna tǭ huiǭ Dabid, tote palin hoi au- “toi grammateis kai Pharisaioi pros allēlous elegon, “kakōs epoiēsamen toiautēn martyrian paraschontes “tǭ Iēsou; alla anabantes katabalōmen auton, hina “phobēthentes mē pisteusōsin autǭ.
And when many were fully convinced and gave glory at the testimony of James, saying, ‘Hosanna to the son of David,’ then again the same scribes and Pharisees said to one another, ‘We did wrong to provide such testimony to Jesus. Let us go up and throw him down, so that they may be afraid and not believe him.’
Matt 21:9 (quotation, high confidence)
Notes and citation
Summary: Hegesippus (quoted): the crowd hailed Jesus, and the scribes and Pharisees resolved to throw James down.
- Quotation from Hegesippus; “Hosanna to the son of David” is from Matt 21:9.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.14 (Dindorf 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-14).
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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.
2.23.15Dindorf 4:78
καὶ ἔκραξαν “λέγοντες, ὢ ὢ, καὶ ὁ δίκαιος ἐπλανήθη. καὶ ἐπλή- “ρωσαν τὴν γραφὴν τὴν ἐν τῷ Ἡσαΐᾳ γεγραμμένην· “ἄρωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι· τοί- “νυν τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται.
kai ekraxan “legontes, ō ō, kai ho dikaios eplanēthē. kai eplē- “rōsan tēn graphēn tēn en tǭ Hēsaïą gegrammenēn; “arōmen ton dikaion, hoti dyschrēstos hēmin esti; toi- “nyn ta gennēmata tōn ergōn autōn phagontai.
And they cried out, saying, ‘Oh, oh, even the Just one has gone astray!’ And they fulfilled the scripture written in Isaiah: ‘Let us take away the righteous man, for he is troublesome to us; therefore they shall eat the fruit of their works.’
Isa 3:10 (quotation, high confidence)
Notes and citation
Summary: Hegesippus (quoted): they cried that James had gone astray, fulfilling Isaiah's words about removing the righteous man.
- Quotation from Hegesippus, citing Isa 3:10 (LXX, with Wis 2:12).
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation); Wis 2:12 (Wisdom of Solomon [in RC, EO, ETH canons]; echo)
Cite (SBL): Eusebius, Hist. eccl. 2.23.15 (Dindorf 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-15).
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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.
2.23.16Dindorf 4:78–79
“ ἀναβάντες οὖν κατέβαλον τὸν δίκαιον, καὶ ἔλεγον “ἀλλήλοις, λιθάσωμεν Ἰάκωβον τὸν δίκαιον. καὶ ἤρ- “ξαντο λιθάζειν αὐτὸν, ἐπεὶ καταβληθεὶς οὐκ ἀπέ- “ θανεν, ἀλλὰ στραφεὶς ἔθηκε τὰ γόνατα λέγων, “ καλῶ, κύριε θεὲ πάτερ, ἄφες αὐτοῖς· οὐ γὰρ οἴδασι “ τί ποιοῦσιν.
“ anabantes oun katebalon ton dikaion, kai elegon “allēlois, lithasōmen Iakōbon ton dikaion. kai ēr- “xanto lithazein auton, epei katablētheis ouk ape- “ thanen, alla strapheis ethēke ta gonata legōn, “ kalō, kyrie thee pater, aphes autois; ou gar oidasi “ ti poiousin.
So they went up and threw down the Just one, and said to one another, ‘Let us stone James the Just.’ And they began to stone him, since he had not died from the fall; but he turned and knelt, saying, ‘I beseech you, Lord God Father, forgive them, for they do not know what they are doing.’
Luke 23:34 (allusion, high confidence) · Acts 7:60 (echo, medium confidence)
Notes and citation
Summary: Hegesippus (quoted): James survived the fall and, as they stoned him, knelt and prayed for their forgiveness.
- Quotation from Hegesippus; the prayer echoes Luke 23:34 (and Stephen, Acts 7:60). The digital text repeats θάνεν.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): ἀπέ- “ θανεν, θάνεν, → ἀπέ- “ θανεν,.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.16 (Dindorf 4:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-16).
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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.
2.23.17Dindorf 4:79
οὕτω δὲ καταλιθοβολούντων αὐτὸν “ εἷς τῶν ἱερέων τῶν υἱόν Ῥηχὰβ υἱοῦ Ῥαχαβεὶμ τῶν “ μαρτυρουμένων ὑπὸ Ἱερεμίου τοῦ προφήτου ἔκραζε “ λέγων, παύσασθε· τέ ποιεῖτε; εὔχεται ὑπὲρ ὑμῶν “ ὁ δίκαιος.
houtō de katalithobolountōn auton “ heis tōn hiereōn tōn huion Rhēchab huiou Rhachabeim tōn “ martyroumenōn hypo Hieremiou tou prophētou ekraze “ legōn, pausasthe; te poieite? euchetai hyper hymōn “ ho dikaios.
While they were stoning him in this way, one of the priests of the sons of Rechab the son of Rechabim, to whom Jeremiah the prophet bore witness, cried out, saying, ‘Stop! What are you doing? The Just one is praying for you.’
Jer 35:2–19 (42:2-Jer LXX) (allusion, medium confidence)
Notes and citation
Summary: Hegesippus (quoted): a Rechabite priest cried out that James was praying for them.
- Quotation from Hegesippus. On the Rechabites see Jer 35 (42 LXX).
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.17 (Dindorf 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-17).
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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.
2.23.18Dindorf 4:79
καὶ λαβών τις ἀπʼ αὐτῶν εἷς τῶν “γναφέων τὸ ξύλον, ἐν ᾧ ἀπεπίεζε τὰ ἱμάτια, ἤνεγκε “κατὰ τῆς κεφαλῆς τοῦ δικαίου. καὶ οὕτως ἐμαρτύ- “ρησεν. καὶ ἔθαψαν αὐτὸν ἐπὶ τῷ τόπῳ παρὰ τῷ “ ναῷ, καὶ ἔτι αὐτοῦ ἡ στήλη μένει παρὰ τῷ ναῷ. ‘ μάρτυς οὗτος ἀληθὴς Ἰουδαίοις τε καὶ Ἕλλησι γεγέ- “ νηται ὅτι Ἰησοῦς ὁ Χριστός ἐστιν. καὶ εὐθὺς Οὐε- “ σπασιανὸς πολιορκεῖ αὐτούς. ”
kai labōn tis apʼ autōn heis tōn “gnapheōn to xylon, en hǭ apepieze ta himatia, ēnenke “kata tēs kephalēs tou dikaiou. kai houtōs emarty- “rēsen. kai ethapsan auton epi tǭ topǭ para tǭ “ naǭ, kai eti autou hē stēlē menei para tǭ naǭ. ‘ martys houtos alēthēs Ioudaiois te kai Hellēsi gege- “ nētai hoti Iēsous ho Christos estin. kai euthys Oue- “ spasianos poliorkei autous. ”
And one of them, one of the fullers, took the club with which he beat out the clothes and brought it down on the head of the Just one. And so he bore witness. And they buried him on the spot beside the temple, and his monument still remains beside the temple. He has become a true witness to both Jews and Greeks that Jesus is the Christ. And immediately Vespasian besieged them.”
Notes and citation
Summary: Hegesippus (quoted): a fuller clubbed James to death; he was buried by the temple, and soon Vespasian besieged Jerusalem.
- Quotation from Hegesippus. “Bore witness” (ἐμαρτύρησεν) means he was martyred.
Extrabiblical texts: Hegesippus, Memoirs 5 (Hegesippus, Memoirs (fragments); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.23.18 (Dindorf 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-18).
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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.
2.23.19Dindorf 4:79
ταῦτα διὰ πλάτους συνῳδὰ τῷ Κλήμεντι καὶ ὁ Ἡγήσιππος. οὕτω δὲ ἄρα θαυμάσιός τις ἦν καὶ παρὰ τοῖς ἄλλοις ἅπασιν ἐπὶ δικαιοσύνῃ βεβόητο ὁ Ἰάκωβος ὡς καὶ τοὺς Ἰουδαίων ἔμφρονας δοξάζειν ταύτην εἶναι τὴν αἰτίαν τῆς παρα- χρῆμα μετὰ τὸ μαρτύριον αὐτοῦ πολιορκίας τῆς Ἱερουσαλὴμ, ἣν διʼ οὐδὲν ἕτερον αὐτοῖς συμβῆναι ἢ διὰ τὸ κατʼ αὐτοῦ τολμηθὲν ἄγος.
tauta dia platous synǭda tǭ Klēmenti kai ho Hēgēsippos. houtō de ara thaumasios tis ēn kai para tois allois hapasin epi dikaiosynę̄ beboēto ho Iakōbos hōs kai tous Ioudaiōn emphronas doxazein tautēn einai tēn aitian tēs para- chrēma meta to martyrion autou poliorkias tēs Hierousalēm, hēn diʼ ouden heteron autois symbēnai ē dia to katʼ autou tolmēthen agos.
Hegesippus relates these things at length in agreement with Clement. So wonderful a man was James, and so celebrated among all others for righteousness, that even the sensible among the Jews thought this was the cause of the siege of Jerusalem immediately after his martyrdom, which befell them for no other reason than the crime committed against him.
Notes and citation
Summary: James was so renowned that even thoughtful Jews thought the siege of Jerusalem was punishment for his murder.
Cite (SBL): Eusebius, Hist. eccl. 2.23.19 (Dindorf 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-19).
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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.
2.23.20Dindorf 4:79
ἀμέλει γέ τοι καὶ ὁ Ἰώσηπος οὐκ ἀπώκνησε καὶ τοῦτʼ ἐγγράφως ἐπιμαρτύρασθαι διʼ ὧν φησι λέξεων “ ταῦτα δὲ συμβέβηκεν “Ἰουδαίοις κατʼ ἐκδίκησιν Ἰακώβου τοῦ δικαίου, ὃς ‘ ἦν ἀδελφὸς Ἰησοῦ τοῦ λεγομένου Χριστοῦ, ἐπειδήπερ δικαιότατον αὐτὸν ὄντα οἱ Ἰουδαῖοι ἀπέκτειναν.”
amelei ge toi kai ho Iōsēpos ouk apōknēse kai toutʼ engraphōs epimartyrasthai diʼ hōn phēsi lexeōn “ tauta de symbebēken “Ioudaiois katʼ ekdikēsin Iakōbou tou dikaiou, hos ‘ ēn adelphos Iēsou tou legomenou Christou, epeidēper dikaiotaton auton onta hoi Ioudaioi apekteinan.”
Indeed Josephus did not hesitate to testify to this in writing, in these words: “These things befell the Jews in vengeance for James the Just, who was the brother of Jesus called the Christ, since the Jews killed him, though he was a most righteous man.”
Notes and citation
Summary: Josephus (quoted) is said to have written that Jerusalem's fall avenged James the Just.
- This sentence is not in any extant manuscript of Josephus; Origen also cites something similar (Cels. 1.47). It may be a Christian gloss known to Origen and Eusebius.
Extrabiblical texts: Josephus (Josephus (works); quotation); Origen, Cels. 1.47 (Against Celsus; echo)
Cite (SBL): Eusebius, Hist. eccl. 2.23.20 (Dindorf 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.23.21Dindorf 4:79–80
ὁ δʼ αὐτὸς καὶ τὸν θάνατον αὐτοῦ ἐν εἰκοστῷ τῆς ἀρχαιολογίας δηλοῖ διὰ τούτων· πέμπει “ δὲ Καῖσαρ Ἀλβῖνον εἰς τὴν Ἰουδαίαν ἔπαρχον, Φή- “ στου τὴν τελευτὴν πυθόμενος. ὁ δὲ παρειληφέναι, “ νος, ὃν τὴν ἀρχιερωσύνην εἴπαμεν παρειληφέναι, “θρασὺς ἦν τὸν τρόπον καὶ τολμητὴς διαφερόντως, “ αἵρεσιν δὲ μετῄει τὴν Σαδδουκαίων, οἵπερ εἰσὶ περὶ “ τὰς κρίσεις ὠμοὶ παρὰ πάντας τοὺς Ἰουδαίους, κα- “ θὼς ἤδη δεδηλώκαμεν.
ho dʼ autos kai ton thanaton autou en eikostǭ tēs archaiologias dēloi dia toutōn; pempei “ de Kaisar Albinon eis tēn Ioudaian eparchon, Phē- “ stou tēn teleutēn pythomenos. ho de pareilēphenai, “ nos, hon tēn archierōsynēn eipamen pareilēphenai, “thrasys ēn ton tropon kai tolmētēs diapherontōs, “ hairesin de metę̄ei tēn Saddoukaiōn, hoiper eisi peri “ tas kriseis ōmoi para pantas tous Ioudaious, ka- “ thōs ēdē dedēlōkamen.
The same writer also shows his death in the twentieth book of the Antiquities in these words: “Caesar sent Albinus to Judea as prefect, on learning of the death of Festus. But the younger Ananus, who, as we said, had received the high priesthood, was bold in temper and exceptionally daring; he followed the sect of the Sadducees, who are harsher in judgments than all the Jews, as we have already shown.
Notes and citation
Summary: Josephus (quoted): after Festus died, the bold Sadducee high priest Ananus acted before Albinus arrived.
- The quotation (2.23.21–24) is Josephus, Ant. 20.197–203. The digital text garbles “ὁ δὲ νεώτερος Ἄνανος” as a repeated παρειληφέναι.
Extrabiblical texts: Josephus, Ant. 20.197–199 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.21 (Dindorf 4:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-21).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.23.22Dindorf 4:80
ἅτε δὴ οὖν τοιοῦτος ὢν “ ὁ Ἄνανος, νομίσας ἔχειν καιρὸν ἐπιτήδειον, διὰ τὸ “τεθνάναι μὲν Φῆστον, Ἀλβῖνον δὲ ἔτι κατὰ τὴν ὁδὸν “ ὑπάρχειν, καθίζει συνέδριον κριτῶν, καὶ παραγαγὼν “ εἰς αὐτὸ τὸν ἀδελφὸν Ἰησοῦ τοῦ Χριστοῦ λεγομένου, “ Ἰάκωβος ὄνομα αὐτῷ, καί τινας ἑτέρους, ὡς παρανο- “ μησάντων κατηγορίαν ποιησάμενος παρέδωκε λευ- “ σθησομένους.
hate dē oun toioutos ōn “ ho Ananos, nomisas echein kairon epitēdeion, dia to “tethnanai men Phēston, Albinon de eti kata tēn hodon “ hyparchein, kathizei synedrion kritōn, kai paragagōn “ eis auto ton adelphon Iēsou tou Christou legomenou, “ Iakōbos onoma autǭ, kai tinas heterous, hōs parano- “ mēsantōn katēgorian poiēsamenos paredōke leu- “ sthēsomenous.
Being such a man, then, Ananus, thinking he had a suitable opportunity, since Festus was dead and Albinus was still on the road, convened a council of judges, and brought before it the brother of Jesus who was called the Christ, whose name was James, and some others; and having accused them of breaking the law, he handed them over to be stoned.
Notes and citation
Summary: Josephus (quoted): Ananus convened the Sanhedrin and had James, the brother of Jesus called Christ, stoned.
- Quotation from Josephus, Ant. 20.200. This passage is generally accepted as authentic.
Extrabiblical texts: Josephus, Ant. 20.200 (Josephus (works); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.23.22 (Dindorf 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-22).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.23.23Dindorf 4:80
ὅσοι δὲ ἐδόκουν ἐπιεικέστατοι τῶν “κατὰ τὴν πόλιν εἶναι καὶ τὰ περὶ τοὺς νόμους ἀκρι- “ βεῖς, βαρέως ἤνεγκαν ἐπὶ τούτῳ, καὶ πέμπουσι πρὸς “ τὸν βασιλέα κρύφα, παρακαλοῦντες αὐτὸν ἐπιστ εἶλαι “ τῷ Ἀνάνῳ μηκέτι τοιαῦτα πράσσειν· μηδὲ γὰρ τὸ “ πρῶτον ὀρθῶς αὐτὸν πεποιηκέναι.
hosoi de edokoun epieikestatoi tōn “kata tēn polin einai kai ta peri tous nomous akri- “ beis, bareōs ēnenkan epi toutǭ, kai pempousi pros “ ton basilea krypha, parakalountes auton epist eilai “ tǭ Ananǭ mēketi toiauta prassein; mēde gar to “ prōton orthōs auton pepoiēkenai.
But those in the city who seemed most fair-minded and strict about the laws were offended at this, and sent secretly to the king, asking him to order Ananus not to do such things again; for even in the first instance he had not acted rightly.
Notes and citation
Summary: Josephus (quoted): fair-minded citizens protested secretly to King Agrippa.
- Quotation from Josephus, Ant. 20.201.
Extrabiblical texts: Josephus, Ant. 20.201 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.23.23 (Dindorf 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-23).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.23.24Dindorf 4:80
τινὲς δὲ αὐτόν καὶ “τὸν Ἀλβῖνον ὑπαντιάζουσιν ἀπὸ τῆς Ἀλεξανδρείας “ ὁδοιποροῦντα, καὶ διδάσκουσιν ὡς οὐκ ἐξὸν ἢν Ἀνάνῳ “χωρὶς τῆς αὐτοῦ γνώμης καθίσαι συνέδριον. “ Ἀλβῖνος δὲ πεισθεὶς τοῖς λεγομένοις γράφει με “ ὀργῆς τῷ Ἀνάνῳ, λήψεσθαι παρʼ αὐτοῦ δίκας ἄπει “λῶν. καὶ ὁ βασιλεὺς δὲ Ἀγρίππας διὰ τοῦτο τʼ “ ἀρχιερωσύνην ἀφελόμενος αὐτοῦ ἄρξαντος μῆνα ‘τρεῖς, Ἰησοῦν τὸν τοῦ Δαμμαίου κατἐστησεν.’’ τὸ αὐτὰ καὶ τὰ κατὰ Ἰάκωβον, οὗ ἡ πρώτη τῶν ὀνομαζομένων καθολικῶν ἐπιστολῶν εἶναι λέγεται.
tines de auton kai “ton Albinon hypantiazousin apo tēs Alexandreias “ hodoiporounta, kai didaskousin hōs ouk exon ēn Ananǭ “chōris tēs autou gnōmēs kathisai synedrion. “ Albinos de peistheis tois legomenois graphei me “ orgēs tǭ Ananǭ, lēpsesthai parʼ autou dikas apei “lōn. kai ho basileus de Agrippas dia touto tʼ “ archierōsynēn aphelomenos autou arxantos mēna ‘treis, Iēsoun ton tou Dammaiou katestēsen.’’ to auta kai ta kata Iakōbon, hou hē prōtē tōn onomazomenōn katholikōn epistolōn einai legetai.
And some of them went to meet Albinus on his journey from Alexandria, and informed him that Ananus had no right to convene a council without his consent. Albinus, persuaded by what was said, wrote in anger to Ananus, threatening to punish him. And King Agrippa for this reason took the high priesthood from him after he had held it three months, and appointed Jesus the son of Damnaeus.” So much for James, to whom the first of the so-called catholic letters is said to belong.
Notes and citation
Summary: Josephus (quoted): Albinus threatened Ananus, and Agrippa deposed him; James is said to have written the first catholic letter.
- Quotation from Josephus, Ant. 20.202–203. The digital text has several garbled repetitions (λῶν. λῶν., με ὀργῆς for μετʼ ὀργῆς, τὸ αὐτὰ for τοιαῦτα).
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): ἄπει “λῶν. λῶν. → ἄπει “λῶν..
Extrabiblical texts: Josephus, Ant. 20.202–203 (Josephus (works); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.23.24 (Dindorf 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-24).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.23.25Dindorf 4:80–81
ἰστέον δὲ ὡς νοθεύεται μὲν, οὐ πολλοὶ γοῦν τῶν παλαιῶν αὐτῆς ἐμνημόνουσαν, ὡς οὐδὲ τῆς λεγομένης Ἰούδα μιᾶς καὶ αὐτῆς οὔσης τῶν ἑπτὰ λεγομένων καθολικῷ ὅμως δʼ ἴσμεν καὶ ταύτας μετὰ τῶν λοιπῶν ἐν πλείσταις δεδημοσιευμένας ἐκκλησίαις.
isteon de hōs notheuetai men, ou polloi goun tōn palaiōn autēs emnēmonousan, hōs oude tēs legomenēs Iouda mias kai autēs ousēs tōn hepta legomenōn katholikǭ homōs dʼ ismen kai tautas meta tōn loipōn en pleistais dedēmosieumenas ekklēsiais.
It must be known, however, that it is disputed; at least not many of the ancients have mentioned it, as is also the case with the one called Jude's, which is also one of the seven called catholic. Nevertheless we know that these too have been publicly used, with the rest, in most churches.
Notes and citation
Summary: James and Jude are disputed letters, seldom cited by the ancients, yet read publicly in most churches.
- νοθεύεται (“is disputed”, literally “is regarded as spurious”) reflects doubts about its authorship, not rejection; compare 3.25.3.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.23.25 (Dindorf 4:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-23-25).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 24
2.24.1Dindorf 4:81
Νέρωνος δὲ ὄγδοον ἄγοντος τῆς βασιλείας ἔτος πρῶτος μετὰ Μάρκον τὸν εὐαγγελιστὴν τῆς ἐν Ἀλεξανδρείᾳ παροικίας Ἀννιανὸς τὴν λειτουργίαν διαδέχεται.
Nerōnos de ogdoon agontos tēs basileias etos prōtos meta Markon ton euangelistēn tēs en Alexandreią paroikias Annianos tēn leitourgian diadechetai.
In the eighth year of Nero's reign, Annianus was the first after Mark the evangelist to succeed to the ministry of the community in Alexandria.
Notes and citation
Summary: In Nero's eighth year Annianus succeeded Mark as leader of the Alexandrian church.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 2.24.1 (Dindorf 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-17-1/#p-2-24-1).
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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.