Church History 2.25.1–3.7.9
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 25
2.25.1Dindorf 4:81
Κραταιουμένης δὲ ἤδη τῷ Νέρωνι τῆς ἀρχῆς, εἰς ἀνοσίους ἐξοκείλας ἐπιτηδεύσεις κατʼ αὐτῆς ὡπλίζετο τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας. γράφειν μὲν οὑν οἶός τις οὑτος γεγένηται τὴν μοχθηρίαν οὐ τῆς παρούσης γένοιτ΄ ἂν σχολῆς.
Krataioumenēs de ēdē tǭ Nerōni tēs archēs, eis anosious exokeilas epitēdeuseis katʼ autēs hōplizeto tēs eis ton tōn holōn theon eusebeias. graphein men houn oios tis houtos gegenētai tēn mochthērian ou tēs parousēs genoit΄ an scholēs.
When Nero's rule was now firmly established, he ran aground on unholy pursuits and armed himself against piety toward the God of the universe itself. To describe what kind of man he became in his wickedness would not belong to the present work.
Notes and citation
Summary: Once secure in power, Nero turned to impiety and against the worship of God.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.25.1 (Dindorf 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-25-1).
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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.
2.25.2Dindorf 4:81
πολλῶν γε μὴν τὰ κατʼ αὐτὸν ἀκριβεστάταις παραδεδωκότων διηγήσεσι, πάρεστιν ὅτῳ φίλον ἐξ αὐτῶν τὴν σκαιότητα τῆς τἀνδρὸς ἐκτόπου καταθεωρῆσαι μανίας, καθʼ ἣν, οὐ μετὰ λογισμοῦ, μυρίων ὅσων ἀπωλείας διεξελθὼν ἐπὶ τοσαύτην ἤλασε μιαιφονίαν ὡς μηδὲ τῶν οἰκειοτάτων τε καὶ φιλτάτων ἐπισχεῖν, μητέρα δὲ ὁμοίως καὶ ἀδελφοὺς καὶ γυναῖκα σὺν καὶ ἄλλοις μυρίοις τῷ γένει προσήκουσι τρόπον ἐχθρῶν καὶ πολεμίων ποικίλαις θανάτων ἰδέαις διαχρήσασθαι.
pollōn ge mēn ta katʼ auton akribestatais paradedōkotōn diēgēsesi, parestin hotǭ philon ex autōn tēn skaiotēta tēs tandros ektopou katatheōrēsai manias, kathʼ hēn, ou meta logismou, myriōn hosōn apōleias diexelthōn epi tosautēn ēlase miaiphonian hōs mēde tōn oikeiotatōn te kai philtatōn epischein, mētera de homoiōs kai adelphous kai gynaika syn kai allois myriois tǭ genei prosēkousi tropon echthrōn kai polemiōn poikilais thanatōn ideais diachrēsasthai.
Since many have handed down his affairs in the most accurate narratives, whoever wishes may observe from them the perversity of the man's outlandish madness, in which, without reason, after destroying countless numbers, he went so far in bloodguilt that he did not spare even his closest and dearest, but put to death his mother likewise, and his brothers and his wife, together with countless others related to his family, like enemies and foes, by various forms of death.
Notes and citation
Summary: Nero's murderous madness spared not even his mother, brothers, and wife.
Cite (SBL): Eusebius, Hist. eccl. 2.25.2 (Dindorf 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-25-2).
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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.
2.25.3Dindorf 4:81
ἐνέδει δὲ ἄρα τοῖς πᾶσι καὶ τοῦτʼ ἐπιγραφῆναι αὐτῷ, ὡς ἂν πρῶτος αὐτοκρατόρων τῆς εἰς τὸ θεῖον εὐσεβείας πολέμιος ἀναδειχθείη.
enedei de ara tois pasi kai toutʼ epigraphēnai autǭ, hōs an prōtos autokratorōn tēs eis to theion eusebeias polemios anadeichtheiē.
To all these crimes this too had to be added to his record, that he was the first of the emperors to be shown an enemy of piety toward God.
Notes and citation
Summary: Nero was the first emperor to persecute the worship of God.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.25.3 (Dindorf 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-25-3).
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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.
2.25.4Dindorf 4:81
τούτου δὲ πάλιν ὁ Ῥωμαῖος Τερτυλλιανὸς ὧδέ πως λέγων μνημονεύει “ ἐντύχετε τοῖς “ὑπομνήμασιν ὑμῶν. ἐκεῖ εὑρήσετε πρῶτον Νέρωνα τοῦτο τὸ δόγμα, ἡνίκα μάλιστα ἐν Ῥώμῃ τὴν ἀνατολὴν “πάσαν ὑποτάξας ὠμὸς ἦν εἰς πάντας, διώξαντα. “τοιούτῳ τῆς κολάσεως ἡμῶν ἀρχηγῷ καυχώμεθα. ὁ γὰρ εἰδὼς ἐκεῖνον νοῆσαι δύναται, ὡς οὐκ “ἂν, εἰ μὴ μέγα τι ἀγαθὸν ἦν, ὑπὸ Νέρωνος κατακριθῆναι.“
toutou de palin ho Rhōmaios Tertyllianos hōde pōs legōn mnēmoneuei “ entychete tois “hypomnēmasin hymōn. ekei heurēsete prōton Nerōna touto to dogma, hēnika malista en Rhōmę̄ tēn anatolēn “pasan hypotaxas ōmos ēn eis pantas, diōxanta. “toioutǭ tēs kolaseōs hēmōn archēgǭ kauchōmetha. ho gar eidōs ekeinon noēsai dynatai, hōs ouk “an, ei mē mega ti agathon ēn, hypo Nerōnos katakrithēnai.“
The Roman Tertullian again mentions him, speaking as follows: “Consult your records. There you will find that Nero was the first to persecute this doctrine, especially when, having subdued the whole East, he was cruel to all in Rome. We boast of such a man as the author of our punishment. For whoever knows him can understand that nothing would have been condemned by Nero unless it were something greatly good.”
Notes and citation
Summary: Tertullian (quoted): Nero first persecuted the Christians, and his condemnation is a mark of their goodness.
- Quotation from Tertullian, Apology 5.3, in the Greek translation used by Eusebius; Tertullian's Apology is not yet among this site's texts and is not tagged.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.25.4 (Dindorf 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-25-4).
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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.
2.25.5Dindorf 4:81–82
ταύτῃ γοῦν οὗτος θεομάχος ἐν τοῖς μάλιστα πρῶτος ἀνακηρυχθεὶς ἐπὶ τὰς κατὰ τῶν ἀποστόλων ἐπήρθη σφαγάς. Παῦλος δὴ οὑν ἐπʼ αὐτῆς Ῥώμης τὴν κεφαλὴν ἀποτμηθῆναι, καὶ Πέτρος ὡσαύτως ἀνασκολιπισθῆναι κατʼ αὐτὸν ἱστοροῦνται. καὶ πιστοῦταί γε τὴν ἱστορίαν ἡ Πέτρου καὶ Παύλου εἰς δεῦρο κρατήσασα ἐπὶ τῶν αὐτόθι κοιμητηρίων πρόσρησις.
tautę̄ goun houtos theomachos en tois malista prōtos anakērychtheis epi tas kata tōn apostolōn epērthē sphagas. Paulos dē houn epʼ autēs Rhōmēs tēn kephalēn apotmēthēnai, kai Petros hōsautōs anaskolipisthēnai katʼ auton historountai. kai pistoutai ge tēn historian hē Petrou kai Paulou eis deuro kratēsasa epi tōn autothi koimētēriōn prosrēsis.
So he, proclaimed as the first chief fighter against God, was stirred up to the slaughter of the apostles. Paul, then, is recorded to have been beheaded in Rome itself, and Peter likewise to have been crucified under him. And the account is confirmed by the names of Peter and Paul, which still prevail over the cemeteries there to this day.
Notes and citation
Summary: Under Nero, Paul was beheaded and Peter crucified in Rome, as the cemeteries named after them confirm.
Topics: Martyrdom, Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.25.5 (Dindorf 4:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-25-5).
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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.
2.25.6Dindorf 4:82
οὐδὲν δʼ ἧττον καὶ ἐκκλησιαστικὸς ἀνὴρ, Γάϊος ὀνόματι, κατὰ Ζεφυρῖνον Ῥωμαίων γεγονὼς ἐπίσκοπον· ὃς δὴ Πρόκλῳ τῆς κατὰ Φρύγας προϊσταμένῳ γνώμης ἐγγράφως διαλεχθεὶς αὐτὰ δὴ ταῦτα περὶ τῶν τόπων, ἔνθα τῶν εἰρημένων ἀποστόλων τὰ ἱερὰ σκηνώματα κατατέθειται, φησίν “ἐγὼ δὲ τὰ “τρόπαια τῶν ἀποστόλων ἔχω δεῖξαι.
ouden dʼ hētton kai ekklēsiastikos anēr, Gaïos onomati, kata Zephyrinon Rhōmaiōn gegonōs episkopon; hos dē Proklǭ tēs kata Phrygas proïstamenǭ gnōmēs engraphōs dialechtheis auta dē tauta peri tōn topōn, entha tōn eirēmenōn apostolōn ta hiera skēnōmata katatetheitai, phēsin “egō de ta “tropaia tōn apostolōn echō deixai.
No less does a churchman named Gaius, who lived when Zephyrinus was bishop of the Romans; in a written dialogue with Proclus, the leader of the Phrygian sect, he says this very thing about the places where the sacred remains of the apostles mentioned have been laid: “But I can show the trophies of the apostles.
Notes and citation
Summary: Gaius, a Roman churchman, in his dialogue with the Montanist Proclus, says he can show the apostles' monuments.
- The quotation (2.25.6–7) is from Gaius's Dialogue with Proclus (lost). “The Phrygian sect” is Montanism.
Extrabiblical texts: Gaius of Rome, Gaius, Dial. Procl. (Gaius of Rome, Gaius, Dialogue with Proclus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.25.6 (Dindorf 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-25-6).
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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.
2.25.7Dindorf 4:82
ἐὰν γὰρ θελή- “ σῃς ἀπελθεῖν ἐπὶ τὸν Βατικανὸν, ἢ ἐπὶ τὴν ὁδὸν “τὴν Ὠστίαν, εὑρήσεις τὰ τρόπαια τῶν ταύτην ἱδρυ- “ σαμἐνων τὴν ἐκκλησίαν. ”
ean gar thelē- “ sę̄s apelthein epi ton Batikanon, ē epi tēn hodon “tēn Ōstian, heurēseis ta tropaia tōn tautēn hidry- “ samenōn tēn ekklēsian. ”
For if you will go to the Vatican or to the Ostian Way, you will find the trophies of those who founded this church.”
Notes and citation
Summary: Gaius (quoted): the apostles' monuments stand on the Vatican and the Ostian Way.
- Quotation from Gaius, Dialogue with Proclus. “Trophies” (τρόπαια) are memorial monuments, probably over the graves.
Extrabiblical texts: Gaius of Rome, Gaius, Dial. Procl. (Gaius of Rome, Gaius, Dialogue with Proclus (fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.25.7 (Dindorf 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-25-7).
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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.
2.25.8Dindorf 4:82
ὡς δὲ κατὰ τὸν αὐτὸν ἄμφω καιρὸν ἐμαρτύρησαν, Κορινθίων ἐπίσκοπος Διονύσιος ἐγγράφως Ῥωμαίοις ὁμιλῶν ὧδέ πως παρίστησιν “ ταῦτα καὶ ὑμεῖς διὰ τῆς τοσαύτης νουθεσίας “τὴν ἀπὸ Πέτρου καὶ Παύλου φυτείαν γενηθεῖσαν “ Ῥωμαίων τε καὶ Κορινθίων συνεκεράσατε. καὶ γὰρ “ἄμφω καὶ εἰς τὴν ἡμετέραν Κόρινθον φυτεύσαντες ἡμᾶς ὁμοίως ἐδίδαξαν· ὁμοίως δὲ καὶ εἰς τὴν Ἰτο “ λίαν ὁμόσε διδάξαντες ἐμαρτύρησαν κατὰ τὸν αὐτʼ “ καιρόν.’ καὶ ταῦτα δὲ, ὡς ἂν ἔτι μᾶλλον πιστωθε τὰ τῆς ἱστορίας.
hōs de kata ton auton amphō kairon emartyrēsan, Korinthiōn episkopos Dionysios engraphōs Rhōmaiois homilōn hōde pōs paristēsin “ tauta kai hymeis dia tēs tosautēs nouthesias “tēn apo Petrou kai Paulou phyteian genētheisan “ Rhōmaiōn te kai Korinthiōn synekerasate. kai gar “amphō kai eis tēn hēmeteran Korinthon phyteusantes hēmas homoiōs edidaxan; homoiōs de kai eis tēn Ito “ lian homose didaxantes emartyrēsan kata ton autʼ “ kairon.’ kai tauta de, hōs an eti mallon pistōthe ta tēs historias.
That both bore witness at the same time, Dionysius, bishop of the Corinthians, in a letter addressed to the Romans, shows thus: “By such an admonition you too have joined together the planting of Peter and Paul at Rome and Corinth. For both of them alike planted in our Corinth and taught us likewise; and likewise, having taught together in Italy too, they were martyred at the same time.” And this I have quoted so that the history may be still more confirmed.
Notes and citation
Summary: Dionysius of Corinth (quoted) says Peter and Paul both taught in Corinth and Italy and were martyred at the same time.
- Quotation from Dionysius of Corinth, Letter to the Romans.
Extrabiblical texts: Dionysius of Corinth, Letter to the Romans (Dionysius of Corinth (letters); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.25.8 (Dindorf 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-25-8).
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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 26
2.26.1Dindorf 4:82–83
Αὖθις δʼ ὁ Ἰώση(??) πλεῖστα ὅσα περὶ τῆς τὸ πᾶν Ἰουδαίων ἔθνος κατʼ λαβούσης διελθὼν συμφορᾶς δηλοῖ κατὰ λέξιν, ἑ πλείστοις ἄλλοις μυρίους ὅσους τῶν παρὰ Ἰουδαῖοι τετιμημένων μάστιξιν αἰκισθέντας έν αὐτῇ τῇ Ἱερουσαλὴμ ἀνασταυρωθῆναι ὑπὸ Φλώρου. τοῦτον δὲ εἷναι τῆς Ἰουδαίας ἐπίτροπον, ὁπηνίκα τὴν ἀρχὴν ἀναρριπισθῆναι τοῦ πολέμου, ἔτους δωδεκάτου τῆς Νέρωνος ἡγεμονίας, συνέβη.
Authis dʼ ho Iōsē(??) pleista hosa peri tēs to pan Ioudaiōn ethnos katʼ labousēs dielthōn symphoras dēloi kata lexin, he pleistois allois myrious hosous tōn para Ioudaioi tetimēmenōn mastixin aikisthentas en autę̄ tę̄ Hierousalēm anastaurōthēnai hypo Phlōrou. touton de heinai tēs Ioudaias epitropon, hopēnika tēn archēn anarripisthēnai tou polemou, etous dōdekatou tēs Nerōnos hēgemonias, synebē.
Again Josephus, after relating a great many things about the calamity that overtook the whole Jewish nation, shows word for word, besides very many other things, that countless numbers of those honoured among the Jews were scourged and crucified in Jerusalem itself by Florus; that he was procurator of Judea when the war began to flare up, in the twelfth year of Nero's rule.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Josephus records that Florus scourged and crucified many leading Jews at the start of the war in Nero's twelfth year.
- The source is Josephus, J.W. 2.306–308, 284. The digital text is damaged at the start (unread letters and lost words).
Extrabiblical texts: Josephus, J.W. 2.306–308 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.26.1 (Dindorf 4:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-26-1).
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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.
2.26.2Dindorf 4:83
εἶτα δὲ καὶ καθʼ ὅλην τὴν Συρίαν ἐπὶ τῇ τῶν Ἰουδαίων ἀποστάσει δεινήν φησι κατειληφέναι ταραχὴν, πανταχόσε τῶν ἀπὸ τοῦ ἔθνους πρὸς τῶν κατὰ πόλιν ἐνοίκων ὡσὰν πολεμίων ἀνηλεῶς πορθουμένων, ὥστε ὁρᾶν τὰς πόλεις μεστὰς ἀτάφων σωμάτων, καὶ νεκροὺς ἅμα νηπίοις γέροντας ἐρριμμένους, γύναιά τε μηδὲ τῆς ἐπʼ αἰδοῖ σκέπης μετειληφότα, καὶ πᾶσαν μὲν τὴν ἐπάρχιον μεστὴν ἀδιηγήτων συμφορῶν, μείζονα δὲ τῶν ἑκάστοτε τολμωμένων τὴν ἐπὶ τοῖς ἀπειλουμένοις ἀνά- τασιν. ταῦτα κατὰ λέξιν ὁ Ἰώσηπος. καὶ τὰ μὲν κατὰ Ἰουδαίους ἐν τούτοις ἦν.
eita de kai kathʼ holēn tēn Syrian epi tę̄ tōn Ioudaiōn apostasei deinēn phēsi kateilēphenai tarachēn, pantachose tōn apo tou ethnous pros tōn kata polin enoikōn hōsan polemiōn anēleōs porthoumenōn, hōste horan tas poleis mestas ataphōn sōmatōn, kai nekrous hama nēpiois gerontas errimmenous, gynaia te mēde tēs epʼ aidoi skepēs meteilēphota, kai pasan men tēn eparchion mestēn adiēgētōn symphorōn, meizona de tōn hekastote tolmōmenōn tēn epi tois apeiloumenois ana- tasin. tauta kata lexin ho Iōsēpos. kai ta men kata Ioudaious en toutois ēn.
Then he says that throughout all Syria a terrible disturbance followed the revolt of the Jews, those of the nation everywhere being mercilessly destroyed by the inhabitants of each city as enemies, so that one could see the cities full of unburied bodies, old men thrown out dead together with infants, and women without even the covering of modesty; and the whole province full of indescribable calamities, and the dread of what was threatened greater than the outrages committed each time. These things Josephus says word for word. And such were the affairs of the Jews.
Notes and citation
Summary: Josephus describes the massacres of Jews throughout Syria after the revolt.
- Paraphrase from Josephus, J.W. 2.462–465.
Extrabiblical texts: Josephus, J.W. 2.462–465 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.26.2 (Dindorf 4:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-2-26-2).
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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 3, chapter 1
3.1.1Dindorf 4:83
Τὰ μὲν δὴ κατὰ Ἰουδαίους ἐν τούτοις ἦν. τῶν δὲ ἱερόν τοῦ σωτῆρος ἡμῶν ἀποστόλων τε καὶ μαθητῶν ἐφʼ ἅπασαν κατασπαρέντων τὴν οἰκουμένην, Θωμᾶς μὲν, ὡς ἡ παράδοσις περιέχει, τὴν Παρθίαν εἴληχεν, Ἀνδρέας δὲ τὴν Σκυθίαν, Ἰωάννης τὴν Ἀσίαν, πρὸς οὓς καὶ διατρίψας ἐν Ἐφέσω τελευτᾷ.
Ta men dē kata Ioudaious en toutois ēn. tōn de hieron tou sōtēros hēmōn apostolōn te kai mathētōn ephʼ hapasan katasparentōn tēn oikoumenēn, Thōmas men, hōs hē paradosis periechei, tēn Parthian eilēchen, Andreas de tēn Skythian, Iōannēs tēn Asian, pros hous kai diatripsas en Ephesō teleutą.
Such, then, were the affairs of the Jews. But when the holy apostles and disciples of our Saviour had been scattered over the whole world, Thomas, as tradition holds, was allotted Parthia, Andrew Scythia, and John Asia, where he lived and died at Ephesus.
Notes and citation
Summary: Tradition says the apostles divided the world: Thomas to Parthia, Andrew to Scythia, John to Asia.
- Eusebius attributes this passage (3.1.1–3) to Origen's Commentary on Genesis, book 3 (lost).
Cite (SBL): Eusebius, Hist. eccl. 3.1.1 (Dindorf 4:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-1-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.1.2Dindorf 4:83–84
Πέτρος δὲ ἐν Πόντῳ καὶ Γαλατία καὶ Βιθυνία Καππαδοκία τε καὶ Ἀσία κεκηρυχέναι τοῖς ἐν διασπορᾷ Ἰουδαίοις ἔοικεν· ὃς καὶ ἐπὶ τέλει ἐν Ῥώμῃ γενόμενος ἀνεσκολοπίσθη κατὰ κεφαλῆς, οὕτως αὐτὸς ἀξιώσας παθεῖν.
Petros de en Pontǭ kai Galatia kai Bithynia Kappadokia te kai Asia kekērychenai tois en diasporą Ioudaiois eoiken; hos kai epi telei en Rhōmę̄ genomenos aneskolopisthē kata kephalēs, houtōs autos axiōsas pathein.
Peter seems to have preached to the Jews of the Dispersion in Pontus, Galatia, Bithynia, Cappadocia, and Asia; and at last, having come to Rome, he was crucified head downwards, having himself asked to suffer in this way.
1 Pet 1:1 (allusion, high confidence)
Notes and citation
Summary: Peter preached in Asia Minor and at last was crucified head downward in Rome at his own request.
- Allusion to 1 Pet 1:1; from Origen, Commentary on Genesis 3.
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.1.2 (Dindorf 4:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-1-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.1.3Dindorf 4:84
τί δεῖ περὶ Παύλου λέγειν, ἀπὸ Ἱερουσαλὴμ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκότος τὸ εὐαγγέλιον τοὐ Χριστοῦ, καὶ ὕστερον ἐν τῇ Ῥώμῃ ἐπὶ Νέρωνος μεμαρτυρηκότος; ταῦτα Ὠριγένει κατὰ λέξιν ἐν τρίτῳ τόμῳ τῶν εἰς τὴν Γένεσιν ἐξηγητικῶν εἴρηται.
ti dei peri Paulou legein, apo Hierousalēm mechri tou Illyrikou peplērōkotos to euangelion tou Christou, kai hysteron en tę̄ Rhōmę̄ epi Nerōnos memartyrēkotos? tauta Ōrigenei kata lexin en tritǭ tomǭ tōn eis tēn Genesin exēgētikōn eirētai.
What need is there to speak of Paul, who fulfilled the gospel of Christ from Jerusalem as far as Illyricum, and afterwards was martyred in Rome under Nero? These things are said word for word by Origen in the third volume of his Commentaries on Genesis.
Rom 15:19 (allusion, high confidence)
Notes and citation
Summary: Paul preached from Jerusalem to Illyricum and was martyred in Rome under Nero, as Origen says.
- Allusion to Rom 15:19. The source is Origen's Commentary on Genesis, book 3 (lost; not among this site's texts).
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.1.3 (Dindorf 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-1-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 2
3.2.1Dindorf 4:84
Τῆς δὲ Ῥωμαίων ἐκκλησίας μετὰ τὴν Παύλου καὶ Πέτρου μαρτυρίαν πρῶτος κληροῦται τὴν ἐπισκοπὴν Λίνος. μνημονεύει τούτου Τιμοθέῳ γράφων ἀπὸ Ῥώμης ὁ Παῦλος κατὰ τὴν ἐπὶ τέλει τῆς ἐπιστολῆς πρόσρησιν.
Tēs de Rhōmaiōn ekklēsias meta tēn Paulou kai Petrou martyrian prōtos klēroutai tēn episkopēn Linos. mnēmoneuei toutou Timotheǭ graphōn apo Rhōmēs ho Paulos kata tēn epi telei tēs epistolēs prosrēsin.
After the martyrdom of Paul and Peter, Linus was the first to obtain the episcopate of the church of the Romans. Paul mentions him when writing to Timothy from Rome, in the greeting at the end of the letter.
2 Tim 4:21 (allusion, high confidence)
Notes and citation
Summary: Linus, mentioned in 2 Timothy, was the first bishop of Rome after Peter and Paul.
- Allusion to 2 Tim 4:21.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.2.1 (Dindorf 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-2-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 3
3.3.1Dindorf 4:84
Πέτρου μὲν οὖν ἐπι- στολὴ μία ἡ λεγομένη αὐτοῦ προτέρα ἀνωμολόγηται· ταύτῃ δὲ καὶ οἶ πάλαι πρεσβύτεροι ὡς ἀναμφιλέκτῳ ἐν τοῖς σφῶν αὐτῶν κατακέχρηνται συγγράμμασι. τὴν δὲ φερομένην αὐτοῦ δευτέραν οὐκ ἐνδιάθηκον μὲν εἶναι παρειλήφαμεν, ὅμως δὲ πολλοῖς χρήσιμος φανεῖσα μετὰ τῶν ἄλλων ἐσπουδάσθη γραφῶν.
Petrou men oun epi- stolē mia hē legomenē autou protera anōmologētai; tautę̄ de kai oi palai presbyteroi hōs anamphilektǭ en tois sphōn autōn katakechrēntai syngrammasi. tēn de pheromenēn autou deuteran ouk endiathēkon men einai pareilēphamen, homōs de pollois chrēsimos phaneisa meta tōn allōn espoudasthē graphōn.
Of Peter, then, one letter, called his first, is acknowledged, and the presbyters of old used it in their own writings as undisputed. But the so-called second letter we have received as not canonical; nevertheless, since it appeared useful to many, it has been esteemed with the other Scriptures.
Notes and citation
Summary: 1 Peter is acknowledged by all; 2 Peter was received as not canonical but has been valued with the other Scriptures.
- ἐνδιάθηκον means “within the (New) Testament,” that is, canonical.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.3.1 (Dindorf 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-3-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.3.2Dindorf 4:84
τό γε μὴν τῶν ἐπικεκλημένων αὐτοῦ πράξεων, καὶ τὸ κατʼ αὐτὸν ὠνομασμένον εὐαγγέλιον, τό τε λεγόμενον αὐτοῦ κήρυγμα, καὶ τὴν καλουμένην ἀποκάλυψιν οὐδʼ ὅλως ἐν καθολικαῖς ἴσμεν παραδεδομένα, ὅτι μήτε ἀρχαίων μήτε τῶν καθʼ ἡμᾶς τις ἐκκλησιαστικὸς συγγραφεὺς ταῖς ἐξ αὐτῶν συνεχρήσατο μαρτυρίαις.
to ge mēn tōn epikeklēmenōn autou praxeōn, kai to katʼ auton ōnomasmenon euangelion, to te legomenon autou kērygma, kai tēn kaloumenēn apokalypsin oudʼ holōs en katholikais ismen paradedomena, hoti mēte archaiōn mēte tōn kathʼ hēmas tis ekklēsiastikos syngrapheus tais ex autōn synechrēsato martyriais.
But as for the so-called Acts of Peter, the Gospel named after him, the so-called Preaching of Peter, and the so-called Apocalypse, we know that they have not been handed down at all among the catholic writings, since no church writer, either of the ancients or of our own time, has used testimonies from them.
Notes and citation
Summary: The Acts, Gospel, Preaching, and Apocalypse of Peter were not handed down as catholic writings.
- Eusebius overlooks that Clement of Alexandria used the Preaching and the Apocalypse of Peter (see 6.14.1).
Extrabiblical texts: Gos. Pet. (Gospel of Peter; allusion); Ker. Pet. (Preaching of Peter; allusion); Apoc. Pet. (Apocalypse of Peter; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.3.2 (Dindorf 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-3-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.3.3Dindorf 4:84
προι·ούσης δὲ τῆς ἱστορίας προύργου ποιήσομαι σὺν ταῖς διαδοχαῖς ὑποσημήνασθαι τίνες τῶν κατὰ χρόνους ἐκκλησιαστικῶν συγγραφέων ὁποίαις κέχρηνται τόν ἀντιλεγομένων, τίνα τε περὶ τῶν ἐνδιαθήκων καὶ ὁμολογουμένων γραφῶν, καὶ ὅσα περὶ τῶν μὴ τοιούτων αὐτοῖς εἴρηται.
proi;ousēs de tēs historias prourgou poiēsomai syn tais diadochais hyposēmēnasthai tines tōn kata chronous ekklēsiastikōn syngrapheōn hopoiais kechrēntai ton antilegomenōn, tina te peri tōn endiathēkōn kai homologoumenōn graphōn, kai hosa peri tōn mē toioutōn autois eirētai.
As the history proceeds, I shall take care to indicate, together with the successions, which of the disputed writings the church writers of each period have used, what they have said about the canonical and acknowledged Scriptures, and what about those that are not such.
Notes and citation
Summary: Eusebius will note which writers used disputed books and what they said about the canonical ones.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.3.3 (Dindorf 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-3-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.3.4Dindorf 4:84–85
ἀλλὰ τὰ μὲν ὀνομαζόμενα Πέτρου, ὧν μόνην μίαν γνησίαν ἔγνων ἐπιστολὴν καὶ παρὰ τοῖς πάλαι πρεσβυτέροις ὡμολογημένην, τοσαῦτα.
alla ta men onomazomena Petrou, hōn monēn mian gnēsian egnōn epistolēn kai para tois palai presbyterois hōmologēmenēn, tosauta.
But of the writings named after Peter, of which I have recognized only one letter as genuine and acknowledged by the presbyters of old, so much.
Notes and citation
Summary: Only one of the Petrine writings is genuine and acknowledged.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.3.4 (Dindorf 4:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-3-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.3.5Dindorf 4:85
τοῦ δὲ Παύλου πρόδηλοι καὶ σαφεῖς αἶ δεκατέσσαρες ἐπιστολαί. ὅτι γε μήν τινες ἠθετήκασι τὴν πρὸς Ἑβραίους, πρὸς τῆς Ῥωμαίων ἐκκλησίας ὡς μὴ Παύλου οὖσαν αὐτὴν ἀντιλέγεσθαι φήσαντες, οὐ δίκαιον ἀγνοεῖν. καὶ τὰ περὶ ταύτης δὲ τοῖς πρὸ ἡμῶν εἰρημένα κατὰ καιρὸν παραθήσομαι. οὐδὲ μὴν τὰς λεγομένας αὐτοῦ Πραξεῖς ἐν ἀναμφιλέκτοις παρείληφα.
tou de Paulou prodēloi kai sapheis ai dekatessares epistolai. hoti ge mēn tines ēthetēkasi tēn pros Hebraious, pros tēs Rhōmaiōn ekklēsias hōs mē Paulou ousan autēn antilegesthai phēsantes, ou dikaion agnoein. kai ta peri tautēs de tois pro hēmōn eirēmena kata kairon parathēsomai. oude mēn tas legomenas autou Praxeis en anamphilektois pareilēpha.
The fourteen letters of Paul are obvious and clear. It is not right, however, to be unaware that some have rejected the one to the Hebrews, saying that it is disputed by the church of the Romans as not being Paul's. What was said about it by those before us I shall set out in due course. Nor have I received his so-called Acts among the undisputed writings.
Notes and citation
Summary: Paul's fourteen letters are clear, though some reject Hebrews; the Acts of Paul are not undisputed.
Extrabiblical texts: Acts Paul (Acts of Paul; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.3.5 (Dindorf 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-3-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.3.6Dindorf 4:85
ἐπεὶ δὲ ὁ αὐτὸς ἀπόστολος ἐν ταῖς ἐπὶ τέλει προσρήσεσι τῆς πρὸς Ῥωμαίους μνήμην πεποίηται μετὰ τῶν ἄλλων καὶ Ἑρμᾶ, οὗ φασιν ὑπάρχειν τὸ τοῦ ποιμένος βιβλίον, ἰστέον ὡς καὶ τοῦτο πρὸς μέν τινων ἀντι- λέλεκται, διʼ οὓς οὐκ ἂν ἐν ὁμολογουμένοις τεθείη, ὑφʼ ἑτέρων δὲ ἀναγκαιότατον οἶς μάλιστα δεῖ στοιχειώσεως εἰσαγωγικῆς κέκριται. ὅθεν ἤδη καὶ ἐν ἐκκλησίαις ἴσμεν αὐτὸ δεδημοσιευμένον, καὶ τῶν παλαιτάτων δὲ συγγραφέων κεχρημένους τινὰς αὐτῷ κατείληφα.
epei de ho autos apostolos en tais epi telei prosrēsesi tēs pros Rhōmaious mnēmēn pepoiētai meta tōn allōn kai Herma, hou phasin hyparchein to tou poimenos biblion, isteon hōs kai touto pros men tinōn anti- lelektai, diʼ hous ouk an en homologoumenois tetheiē, hyphʼ heterōn de anankaiotaton ois malista dei stoicheiōseōs eisagōgikēs kekritai. hothen ēdē kai en ekklēsiais ismen auto dedēmosieumenon, kai tōn palaitatōn de syngrapheōn kechrēmenous tinas autǭ kateilēpha.
Since the same apostle, in the greetings at the end of Romans, has mentioned among others Hermas, to whom they say the book of the Shepherd belongs, it should be known that this too has been disputed by some, on whose account it could not be placed among the acknowledged books, but by others it has been judged most necessary, especially for those who need elementary instruction. Hence we know that it has been read publicly in churches, and I have found that some of the most ancient writers used it.
Rom 16:14 (allusion, high confidence)
Notes and citation
Summary: The Shepherd of Hermas is disputed but valued for beginners, read in churches, and used by early writers.
- Allusion to Rom 16:14. The identification of the author of the Shepherd with the Hermas of Romans is a traditional guess.
Extrabiblical texts: Herm. Vis. (Shepherd of Hermas: Visions; allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.3.6 (Dindorf 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-3-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.3.7Dindorf 4:85
ταῦτα εἰς παράστασιν τῶν τε ἀναντιρρήτων καὶ τῶν μὴ παρὰ πᾶσιν ὁμολογουμένων θείων γραμμάτων εἰρήσθω.
tauta eis parastasin tōn te anantirrētōn kai tōn mē para pasin homologoumenōn theiōn grammatōn eirēsthō.
Let this be said to set out the divine writings that are undisputed and those that are not acknowledged by all.
Notes and citation
Summary: So much on the undisputed and disputed books.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.3.7 (Dindorf 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-3-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 4
3.4.1Dindorf 4:85
Ὅτι μὲν οὖν τοῖς ἐξ ἐθνῶν κηρύσσων ὁ Παῦλος τοὺς ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοὐ Ἰλλυρικοῦ τῶν ἐκκλησιῶν καταβέβλητο θεμελίους δῆλον ἐκ τῶν αὐτοῦ γένοιτʼ ἂν φωνῶν καὶ ἀφʼ ὧν ὁ Λουκᾶς ἐν ταῖς Πράξεσιν ἰστόρησεν.
Hoti men oun tois ex ethnōn kēryssōn ho Paulos tous apo Ierousalēm kai kyklǭ mechri tou Illyrikou tōn ekklēsiōn katabeblēto themelious dēlon ek tōn autou genoitʼ an phōnōn kai aphʼ hōn ho Loukas en tais Praxesin istorēsen.
That Paul, preaching to the Gentiles, laid the foundations of the churches from Jerusalem and round about as far as Illyricum is clear from his own words and from what Luke related in the Acts.
Rom 15:19 (allusion, high confidence)
Notes and citation
Summary: Paul founded churches from Jerusalem to Illyricum, as his letters and Acts show.
- Allusion to Rom 15:19.
Cite (SBL): Eusebius, Hist. eccl. 3.4.1 (Dindorf 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.2Dindorf 4:85–86
καὶ ἐκ τῶν Πέτρου δὲ λέξεων ἐν ὁπόσαις καὶ οὗτος ἐπαρχίαις τοὺς ἐκ περιτομῆς τὸν Χριστὸν εὐαγγελιζόμενος τὸν τῆς καινῆς διαθήκης παρεδίδου λόγον σαφὲς ἂν εἴη ἀφʼ ἧς εἰρήκαμεν ὁμολογουμένης αὐτοῦ ἐπιστολῆς, ἐν ἡ τοῖς ἐξ Ἑβραίων οὖσιν ἐν δια- σπορᾷ Πόντου καὶ Γαλατίας Καππαδοκίας τε καὶ Ἀσίας καὶ Βιθυνίας γράφει.
kai ek tōn Petrou de lexeōn en hoposais kai houtos eparchiais tous ek peritomēs ton Christon euangelizomenos ton tēs kainēs diathēkēs paredidou logon saphes an eiē aphʼ hēs eirēkamen homologoumenēs autou epistolēs, en hē tois ex Hebraiōn ousin en dia- sporą Pontou kai Galatias Kappadokias te kai Asias kai Bithynias graphei.
And from Peter's words too it would be clear in how many provinces he preached Christ to those of the circumcision and delivered the word of the new covenant, from the letter we have said is acknowledged as his, in which he writes to those of the Hebrews in the Dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia.
1 Pet 1:1 (allusion, high confidence)
Notes and citation
Summary: 1 Peter shows the provinces where Peter preached to Jewish believers.
- Allusion to 1 Pet 1:1.
Cite (SBL): Eusebius, Hist. eccl. 3.4.2 (Dindorf 4:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.3Dindorf 4:86
ὅσοι δὲ τούτων καὶ τίνες γνήσιοι ζηλωταὶ γεγονότες τὰς πρὸς αὐτῶν ἱδρυθείσας ἱκανοὶ ποιμαίνειν ἐδοκιμάσθησαν ἐκκλησίας οὐ ῥᾴδιον εἰπεῖν, μὴ ὅτι γε ὅσους ἄν τις ἐκ τῶν Παύλου φωνῶν ἀναλέξοιτο.
hosoi de toutōn kai tines gnēsioi zēlōtai gegonotes tas pros autōn hidrytheisas hikanoi poimainein edokimasthēsan ekklēsias ou rhądion eipein, mē hoti ge hosous an tis ek tōn Paulou phōnōn analexoito.
But how many and which of these, becoming genuine followers, were approved as able to shepherd the churches founded by them, it is not easy to say, except those one might gather from the words of Paul.
Notes and citation
Summary: It is hard to know which of their followers became pastors, except those named by Paul.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.4.3 (Dindorf 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.4Dindorf 4:86
τούτου γὰρ οὑν μυρίοι συνεργοὶ καὶ ὡς αὐτὸς ὠνόμασε συστρατιῶται γεγόνασιν, ὧν οἶ πλείους ἀλήστου πρὸς αὐτοῦ μνήμης ἠξίωνται, διηνεκῆ τὴν περὶ αὐτῶν μαρτυρίαν ταῖς ἰδίαις ἐπιστολαῖς ἐγκαταλέξαντος. οὐ μὴν ἀλλὰ καὶ ὁ Λουκᾶς ἐν ταῖς Πράξεσι τοὺς γνωρίμους αὐτοῦ καταλέγων ἐξ ὀνόματος αὐτῶν μνημονεύει.
toutou gar houn myrioi synergoi kai hōs autos ōnomase systratiōtai gegonasin, hōn oi pleious alēstou pros autou mnēmēs ēxiōntai, diēnekē tēn peri autōn martyrian tais idiais epistolais enkatalexantos. ou mēn alla kai ho Loukas en tais Praxesi tous gnōrimous autou katalegōn ex onomatos autōn mnēmoneuei.
For he had countless fellow workers and, as he himself called them, fellow soldiers, most of whom were thought worthy by him of unfading remembrance, since he recorded in his own letters his lasting testimony about them. Moreover, Luke too, in the Acts, listing his associates, mentions them by name.
Phil 2:25 (allusion, medium confidence) · Phlm 1:2 (allusion, medium confidence)
Notes and citation
Summary: Paul's letters and Acts name many of his co-workers.
- Allusions to Phil 2:25 and Phlm 2.
Cite (SBL): Eusebius, Hist. eccl. 3.4.4 (Dindorf 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.5Dindorf 4:86
Τιμόθεός γε μὴν τῆς ἐν Ἐφέσω παροικίας ἱστορεῖται πρῶτος τὴν ἐπισκοπὴν εἰληχέναι, ὡς καὶ Τίτος τῶν ἐπὶ Κρήτης ἐκκλησιῶν.
Timotheos ge mēn tēs en Ephesō paroikias historeitai prōtos tēn episkopēn eilēchenai, hōs kai Titos tōn epi Krētēs ekklēsiōn.
Timothy, at any rate, is recorded to have been the first to receive the episcopate of the community in Ephesus, as Titus was of the churches in Crete.
1 Tim 1:3 (allusion, medium confidence) · Titus 1:5 (allusion, medium confidence)
Notes and citation
Summary: Timothy is said to have been the first bishop of Ephesus, and Titus of Crete.
- Compare 1 Tim 1:3 and Titus 1:5.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.4.5 (Dindorf 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.6Dindorf 4:86
Λουκᾶς δὲ τὸ μὲν γένος ὢν τῶν ἀπʼ Ἀντιοχείας, τὴν ἐπιστήμην δὲ ἰατρὸς, τὰ πλεῖστα συγγεγονὼς τῷ Παύλῳ, καὶ τοῖς λοιποῖς δὲ οὐ παρέργως τῶν ἀποστόλων ὡμιληκὼς, ἦς ἀπὸ τούτων προσεκτήσατο ψυχῶν θεραπευτικῆς ἐν δυʼ ἡμῖν ὑποδείγματα θεοπνεύστοις καταλέλοιπε βιβλίοι τῷ τε εὐαγγελίῳ, ὃ καὶ χαράξαι μαρτυρεῖται, κα παρέδοντο αὐτῷ οἷ ἀπʼ ἀρχῆς αὐτόαται καὶ ὑπηρέτ γενόμενοι τοῦ λόγου, οἷς καί φησιν ἐπάνωθεν ἄπʼ παρηκολουθηκέναι, καὶ ταῖς τῶν ἀποστόλων πράξ σιν, ἅς οὐκέτι διʼ ἀκοῆς, ὀφθαλμοῖς δὲ αὐτοῖς παρʼ λαβὼν συνετάξατο.
Loukas de to men genos ōn tōn apʼ Antiocheias, tēn epistēmēn de iatros, ta pleista syngegonōs tǭ Paulǭ, kai tois loipois de ou parergōs tōn apostolōn hōmilēkōs, ēs apo toutōn prosektēsato psychōn therapeutikēs en dyʼ hēmin hypodeigmata theopneustois kataleloipe biblioi tǭ te euangeliǭ, ho kai charaxai martyreitai, ka paredonto autǭ hoi apʼ archēs autoatai kai hypēret genomenoi tou logou, hois kai phēsin epanōthen apʼ parēkolouthēkenai, kai tais tōn apostolōn prax sin, has ouketi diʼ akoēs, ophthalmois de autois parʼ labōn synetaxato.
Luke, who was by birth one of those from Antioch and by profession a physician, having been with Paul most of the time and having associated closely with the rest of the apostles too, has left us examples of the healing of souls which he acquired from them in two divinely inspired books: the Gospel, which he testifies he wrote according to what was handed down to him by those who from the beginning were eyewitnesses and ministers of the word, all of whom, he says, he had followed from the first; and the Acts of the Apostles, which he composed having received it no longer by hearing but with his own eyes.
Textual problem in this passage: see the notes.
Col 4:14 (allusion, high confidence) · Luke 1:2–3 (allusion, high confidence)
Notes and citation
Summary: Luke of Antioch, a physician and Paul's companion, wrote the Gospel from eyewitness tradition and Acts from his own observation.
- Allusions to Col 4:14 and Luke 1:2–3. The digital text is damaged in several words at the line ends; the sense is clear.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.4.6 (Dindorf 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.7Dindorf 4:86
φασὶ δὲ ὡς ἄρα τοῦ κατʼ τὸν εὐαγγελίου μνημονεύειν ὁ Παῦλος εἴωθεν ὁπηνίκʼ ὡς περὶ ἰδίου τινὸς εὐαγγελίου γράφων ἔλεγε “ κατʼ τὸ εὐαγγέλιόν μου ”
phasi de hōs ara tou katʼ ton euangeliou mnēmoneuein ho Paulos eiōthen hopēnikʼ hōs peri idiou tinos euangeliou graphōn elege “ katʼ to euangelion mou ”
They say that Paul was accustomed to refer to the Gospel according to him whenever, as though writing of some gospel of his own, he said, “according to my gospel.”
Rom 2:16 (quotation, high confidence) · 2 Tim 2:8 (quotation, medium confidence)
Notes and citation
Summary: Some say Paul's phrase “my gospel” refers to Luke's Gospel.
- The phrase is Rom 2:16; 16:25; 2 Tim 2:8. The digital text has κατʼ τὸν for κατʼ αὐτὸν.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 3.4.7 (Dindorf 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.8Dindorf 4:86–87
τῶν δὲ λοιπῶν ἀκολούθο τοῦ Παύλου Κρίσκης μὲν ἐπὶ τὰς Γαλλίας στειλάμει ὑπʼ αὐτοῦ μαρτυρεῖται, Λίνος δὲ, οὗ μέμνηται συν- όντος ἐπὶ Ῥώμης αὐτῷ κατὰ τὴν δευτέραν πρὸς Τιμόθεον ἐπιστολὴν, πρῶτος μετὰ Πέτρον τῆς Ῥωμαίων ἐκκλησίας τὴν ἐπισκοπὴν ἤδη πρότερον κληρωθεὶς δεδήλωται.
tōn de loipōn akoloutho tou Paulou Kriskēs men epi tas Gallias steilamei hypʼ autou martyreitai, Linos de, hou memnētai syn- ontos epi Rhōmēs autǭ kata tēn deuteran pros Timotheon epistolēn, prōtos meta Petron tēs Rhōmaiōn ekklēsias tēn episkopēn ēdē proteron klērōtheis dedēlōtai.
Of Paul's other followers, Crescens is attested by him to have been sent to Gaul; and Linus, whom he mentions as being with him at Rome in the second letter to Timothy, has already been shown to have been the first after Peter to obtain the episcopate of the church of the Romans.
Textual problem in this passage: see the notes.
2 Tim 4:10 (allusion, high confidence) · 2 Tim 4:21 (allusion, high confidence)
Notes and citation
Summary: Crescens went to Gaul; Linus, with Paul in Rome, was the first bishop of Rome after Peter.
- Allusions to 2 Tim 4:10, 21. Some manuscripts of 2 Tim 4:10 read “Gaul” (Γαλλίαν) for “Galatia.”
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.4.8 (Dindorf 4:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.9Dindorf 4:87
ἀλλὰ καὶ ὁ Κλήμης τῆς Ῥωμαίων καὶ αὐτὸς ἐκκλησίας τρίτος ἐπίσκοπος καταστὰς Παύλου συνεργὸς καὶ συναθλητὴς γεγονέναι πρὸς αὐτοῦ μαρτυρεῖται.
alla kai ho Klēmēs tēs Rhōmaiōn kai autos ekklēsias tritos episkopos katastas Paulou synergos kai synathlētēs gegonenai pros autou martyreitai.
Clement too, who was himself appointed third bishop of the church of the Romans, is attested by Paul to have been his fellow worker and fellow combatant.
Phil 4:3 (allusion, high confidence)
Notes and citation
Summary: Clement, third bishop of Rome, is identified with Paul's co-worker.
- Allusion to Phil 4:3; the identification of this Clement with Clement of Rome is traditional and uncertain.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.4.9 (Dindorf 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.10Dindorf 4:87
ἐπὶ τούτοις καὶ τὸν Ἀρεοπαγίτην ἐκεῖνον, Διονύσιος ὄνομα αὐτῷ, ὃν ἐν Πράξεσι μετὰ τὴν ἐν Ἀρείῳ πάγῳ πρὸς Ἀθηναίους Παύλου δημηγορίαν πρῶτον πιστεῦσαι ἀνέγραψεν ὁ Λουκᾶς) τῆς ἐν Ἀθήναις ἐκκλησίας πρῶτον ἐπίσκοπον ἀρχαίων τις ἕτερος Διονύσιος τῆς Κορινθίων παροικίας ποιμὴν ἱστορεῖ γεγονέναι.
epi toutois kai ton Areopagitēn ekeinon, Dionysios onoma autǭ, hon en Praxesi meta tēn en Areiǭ pagǭ pros Athēnaious Paulou dēmēgorian prōton pisteusai anegrapsen ho Loukas) tēs en Athēnais ekklēsias prōton episkopon archaiōn tis heteros Dionysios tēs Korinthiōn paroikias poimēn historei gegonenai.
In addition, that Areopagite named Dionysius (whom Luke recorded in the Acts as the first to believe after Paul's address to the Athenians on the Areopagus) is recorded by another of the ancients, Dionysius, pastor of the community of the Corinthians, to have been the first bishop of the church in Athens.
Acts 17:34 (allusion, high confidence)
Notes and citation
Summary: Dionysius of Corinth says Dionysius the Areopagite was the first bishop of Athens.
- Allusion to Acts 17:34; the source is Dionysius of Corinth (see 4.23.3).
Extrabiblical texts: Dionysius of Corinth, Letter to the Athenians (Dionysius of Corinth (letters); allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.4.10 (Dindorf 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.4.11Dindorf 4:87
ἀλλὰ γὰρ ὁδῷ προβαίνουσιν ἐπὶ καιροῦ τὰ τῆς κατὰ χρ·όνους τῶν ἀποστό λῶν διαδοχῆς ἡμῖν εἰρήσεται. νῦν δὲ ἐπὶ τὰ ἐξῆς ἴωμεν τῆς ἱστορίας.
alla gar hodǭ probainousin epi kairou ta tēs kata chr;onous tōn aposto lōn diadochēs hēmin eirēsetai. nyn de epi ta exēs iōmen tēs historias.
But the successions of the apostles in each period will be told by us in due course as we proceed on our way. Now let us go on to what follows in the history.
Notes and citation
Summary: The apostolic successions will be told in due course.
Cite (SBL): Eusebius, Hist. eccl. 3.4.11 (Dindorf 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-4-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 5
3.5.1Dindorf 4:87
Μετὰ Νέρωνα δέκα πρὸς τρισὶν ἔτεσι τὴν ἀρχὴν ἐπικρατήσαντα τῶν ἀμφὶ Γάλβαν καὶ Ὄθωνα ἐνιαυτὸν ἐπὶ μησὶν ἕξ διαγενομένων Οὐεσπασιανὸς, ταῖς κατὰ Ἰουδαίων παρατὰξεσι λαμπρυνόμενος, βασιλεὺς ἐπʼ αὐτῆς ἀναδείκνυται τῆς Ἰουδαίας, αὐτοκράτωρ πρὸς τῶν αὐτόθι στρατοπέδων ἀναγορευθείς. τὴν ἐπὶ Ῥώμης οὖν αὐτίκα στειλάμενος Τίτῳ τῷ παιδὶ τὸν κατὰ Ἰουδαίων ἐγχειρίζει πόλεμον.
Meta Nerōna deka pros trisin etesi tēn archēn epikratēsanta tōn amphi Galban kai Othōna eniauton epi mēsin hex diagenomenōn Ouespasianos, tais kata Ioudaiōn parataxesi lamprynomenos, basileus epʼ autēs anadeiknytai tēs Ioudaias, autokratōr pros tōn autothi stratopedōn anagoreutheis. tēn epi Rhōmēs oun autika steilamenos Titǭ tǭ paidi ton kata Ioudaiōn encheirizei polemon.
After Nero had held power for thirteen years, and the reigns of Galba and Otho had lasted a year and six months, Vespasian, distinguished in the campaigns against the Jews, was proclaimed emperor in Judea itself, being hailed as imperator by the armies there. Setting out at once for Rome, he entrusted the war against the Jews to his son Titus.
Notes and citation
Summary: After Nero, Galba, and Otho, Vespasian was proclaimed emperor in Judea and left the war to Titus.
Cite (SBL): Eusebius, Hist. eccl. 3.5.1 (Dindorf 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-5-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.5.2Dindorf 4:87–88
μετά γε μὴν τὴν τοῦ σωτῆρος ἡμῶν ἀνάληψιν Ἰουδαίων πρὸς τῷ κατʼ αὐτοῦ τολμήματι ἤδη καὶ κατὰ τῶν ἀποστόλων αὐτοῦ πλείστας ὅσας ἐπιβουλὰς μεμηχανημένων, πρώτου τε Στεφάνου λίθοις ὑπʼ αὐτῶν ἀνῃρημένου, εἶτα δὲ μετʼ αὐ- τὸν Ἰακώβου, ὃς ἦν Ζεβεδαίου μὲν παῖς, ἀδελφὸς δὲ Ἰωάννου, τὴν κεφαλὴν ἀποτμηθέντος, ἐπὶ πᾶσί τε Ἰακώβου, τοῦ τὸν αύτόθι τῆς ἐπισκοπῆς θρόνον πρώτου μετὰ τὴν τοῦ σωτῆρος ἡμῶν ἀνάληψιν κεκληρωμένου, τὸν προδηλωθέντα τρόπον μεταλλάξαντος, τῶν τε λοιπῶν ἀποστόλων μυρία εἰς θάνατον ἐπιβεβουλευμένων, καὶ τῆς μὲν Ἰουδαίας γῆς ἀπεληλαμένων, ἐπὶ δὲ τῇ τοῦ κηρύγματος διδασκαλίᾳ τὴν εἰς σύμπαντα τὰ ἔθνη στειλαμένων πορείαν σὺν δυνάμει τοῦ Χριστοῦ φήσαντος αὐτοῖς “πορευθέντες μαθητεύ- “σατε πάντα τὰ ἔθνη ἐν τῷ ὀνόματί μου, ”
meta ge mēn tēn tou sōtēros hēmōn analēpsin Ioudaiōn pros tǭ katʼ autou tolmēmati ēdē kai kata tōn apostolōn autou pleistas hosas epiboulas memēchanēmenōn, prōtou te Stephanou lithois hypʼ autōn anę̄rēmenou, eita de metʼ au- ton Iakōbou, hos ēn Zebedaiou men pais, adelphos de Iōannou, tēn kephalēn apotmēthentos, epi pasi te Iakōbou, tou ton autothi tēs episkopēs thronon prōtou meta tēn tou sōtēros hēmōn analēpsin keklērōmenou, ton prodēlōthenta tropon metallaxantos, tōn te loipōn apostolōn myria eis thanaton epibebouleumenōn, kai tēs men Ioudaias gēs apelēlamenōn, epi de tę̄ tou kērygmatos didaskalią tēn eis sympanta ta ethnē steilamenōn poreian syn dynamei tou Christou phēsantos autois “poreuthentes mathēteu- “sate panta ta ethnē en tǭ onomati mou, ”
After the ascension of our Saviour, the Jews, in addition to their crime against him, had already devised very many plots against his apostles too: first Stephen was killed by them with stones; then after him James, the son of Zebedee and brother of John, was beheaded; and finally James, who first after our Saviour's ascension had been allotted the throne of the episcopate there, died in the manner shown before; and the rest of the apostles, against whom countless plots were laid to kill them, were driven out of the land of Judea and went on their way to all the nations to teach the message, with the power of Christ, who had said to them, “Go and make disciples of all the nations in my name.”
Matt 28:19 (quotation, high confidence) · Acts 7:58–60 (allusion, high confidence) · Acts 12:2 (allusion, high confidence)
Notes and citation
Summary: After the Jewish leaders killed Stephen and the two Jameses and drove out the apostles, the apostles went to all nations as Christ had commanded.
- The quotation is a free form of Matt 28:19.
Topics: Persecution, Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 3.5.2 (Dindorf 4:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-5-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.5.3Dindorf 4:88
οὐ μὴν ἀλλὰ καὶ τοῦ λαοῦ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας κατά τινα χρησμὸν τοῖς αὐτόθι δοκίμοις διʼ ἀποκαλύψεως δοθέντα πρὸ τοῦ πολέμου μεταναστῆναι τῆς πόλεως καί τινα τῆς Περαίας πόλιν οἰκεῖν κεκελευσμένου, Πέλλαν αὐτὴν ὀνομάζουσιν, ἐν ᾗ τῶν εἰς Χριστὸν πεπιστευκότων ἀπὸ τῆς Ἱερουσαλὴμ μετῳκισμένων, ὡσὰν παντελῶς ἐπιλελοιπότων ἀγίων ἀνδρῶν αὐτήν τε τὴν Ἰουδαίων βασιλικὴν μητρόπολιν καὶ σύμπασαν τὴν Ἰουδαίαν γῆν, ἡ ἐκ θεοῦ δίκη λοιπὸν αὐτοὺς ἅτε τοσαῦτα εἴς τε τὸν Χριστὸν καὶ τοὺς ἀποστόλους αὐτοῦ παρηνομηκότας μετῄει, τῶν ἀσεβῶν ἄρδην τὴν γενεὰν αὐτὴν ἐκείνην ἐξ ἀνθρώπων ἀφανίζουσα.
ou mēn alla kai tou laou tēs en Hierosolymois ekklēsias kata tina chrēsmon tois autothi dokimois diʼ apokalypseōs dothenta pro tou polemou metanastēnai tēs poleōs kai tina tēs Peraias polin oikein kekeleusmenou, Pellan autēn onomazousin, en hę̄ tōn eis Christon pepisteukotōn apo tēs Hierousalēm metǭkismenōn, hōsan pantelōs epileloipotōn agiōn andrōn autēn te tēn Ioudaiōn basilikēn mētropolin kai sympasan tēn Ioudaian gēn, hē ek theou dikē loipon autous hate tosauta eis te ton Christon kai tous apostolous autou parēnomēkotas metę̄ei, tōn asebōn ardēn tēn genean autēn ekeinēn ex anthrōpōn aphanizousa.
Moreover, the people of the church in Jerusalem had been commanded by an oracle given by revelation to the approved men there before the war to leave the city and live in a certain city of Peraea, which they call Pella. When those who believed in Christ had moved there from Jerusalem, as if holy men had utterly abandoned the royal metropolis of the Jews itself and the whole land of Judea, the judgment of God at last overtook them for their many crimes against Christ and his apostles, utterly destroying that generation of the impious from among men.
Notes and citation
Summary: Warned by an oracle, the Jerusalem Christians fled to Pella before the war; then divine judgment fell on the city.
- The flight to Pella is attested here and in Epiphanius; its historicity is debated. The judgment language is Eusebius's theological interpretation.
Cite (SBL): Eusebius, Hist. eccl. 3.5.3 (Dindorf 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-5-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.5.4Dindorf 4:88–89
ὅσα μὲν οὖν τηνικάδε κατὰ πάντα τόπον ὅλῳ τῷ ἔθνει συνερρύη κακὰ, ὅπως τε αὖ μάλιστα οἱ τῆς Ἰουδαίας οἰκήτορες εἰς ἔσχατον περιηλάθησαν συμφορῶν, ὁπόσαι τε μυριάδες ἡβηδὸν γυναιξὶν ἅμα καὶ παισὶ ξίφει καὶ λιμῷ καὶ μυρίοις ἄλλοις εἴδεσι περιπεπτώκασι θανάτου, πόλεων τε Ἰουδαϊκῶν ὅσαι τε καὶ οἷαι γεγόνασι πολιορκίαι, ἀλλὰ καὶ ὁπόσα οἶ ἐπʼ αὐτὴν Ἱερουσαλὴμ ὡσὰν ἐπὶ μητρόπολιν ὀχυρωτάτην καταπεφευγότες δεινὰ καὶ πέρα δεινῶν ἑωράκασι, τοῦ τε παντὸς πολέμου τὸν τρόπον, καὶ τῶν ἐν τούτῳ γεγενημένων ἐν μέρει ἕκαστα, καὶ ὡς ἐπὶ τέλει τὸ πρὸς τῶν προφητῶν ἀνηγορευμένον βδέλυγμα τῆς ἐρημώσεως ἐν αὐτῷ κατέστη τῷ πάλαι τοῦ θεοῦ περιβοήτῳ νεῷ, παντελῆ φθορὰν καὶ ἀφανισμὸν ἔσχατον τὸν διὰ πυρὸς ὑπομείναντι, πάρεστιν ὅτῳ φίλον ἐπʼ ἀκριβὲς ἐκ τῆς τῷ Ἰωσήπῳ γραφείσης ἀναλέξασθαι ἱστορίας.
hosa men oun tēnikade kata panta topon holǭ tǭ ethnei synerryē kaka, hopōs te au malista hoi tēs Ioudaias oikētores eis eschaton periēlathēsan symphorōn, hoposai te myriades hēbēdon gynaixin hama kai paisi xiphei kai limǭ kai myriois allois eidesi peripeptōkasi thanatou, poleōn te Ioudaïkōn hosai te kai hoiai gegonasi poliorkiai, alla kai hoposa oi epʼ autēn Hierousalēm hōsan epi mētropolin ochyrōtatēn katapepheugotes deina kai pera deinōn heōrakasi, tou te pantos polemou ton tropon, kai tōn en toutǭ gegenēmenōn en merei hekasta, kai hōs epi telei to pros tōn prophētōn anēgoreumenon bdelygma tēs erēmōseōs en autǭ katestē tǭ palai tou theou periboētǭ neǭ, pantelē phthoran kai aphanismon eschaton ton dia pyros hypomeinanti, parestin hotǭ philon epʼ akribes ek tēs tǭ Iōsēpǭ grapheisēs analexasthai historias.
How many evils then poured on the whole nation in every place; how especially the inhabitants of Judea were driven to the extreme of calamities; how many tens of thousands of men of every age, with women and children, fell by the sword, by famine, and by countless other forms of death; how many and what sieges of Jewish cities took place; and what terrible things, and worse than terrible, those saw who fled to Jerusalem itself as to a most secure metropolis; the course of the whole war and each event that took place in it; and how at last the abomination of desolation proclaimed by the prophets stood in the very temple of God, famous of old, which suffered utter ruin and final destruction by fire: all this anyone who wishes may gather accurately from the history written by Josephus.
Dan 9:27 (allusion, high confidence) · Matt 24:15 (allusion, high confidence)
Notes and citation
Summary: Josephus records the war's horrors in detail, ending with the abomination of desolation and the burning of the temple.
- The “abomination of desolation” alludes to Dan 9:27 and Matt 24:15.
Extrabiblical texts: Josephus, J.W. (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.5.4 (Dindorf 4:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-5-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.5.5Dindorf 4:89
ὡς δὲ αὐτὸς οὕτος τῶν ἀθροισθέντων ἀπὸ τῆς Ἰουδαίας ἁπάσης ἐν ἡμέραις τῆς τοῦ Πάσχα ἑορτῆς ὥσπερ ἐν εἱρκτῇ ῥήμασιν αὐτοῖς ἀποκλεισθῆναι εἰς τὰ Ἱεροσόλυμα ἀμφὶ τριακοσίας μυριάδας τὸ πλῆθος ἱστορεῖ, ἀναγκαῖον ὑποσημήνασθαι.
hōs de autos houtos tōn athroisthentōn apo tēs Ioudaias hapasēs en hēmerais tēs tou Pascha heortēs hōsper en heirktę̄ rhēmasin autois apokleisthēnai eis ta Hierosolyma amphi triakosias myriadas to plēthos historei, anankaion hyposēmēnasthai.
But it is necessary to note that he relates, in his own words, that the multitude of those who gathered from all Judea at the time of the feast of the Passover and were shut up in Jerusalem as in a prison was about three million.
Notes and citation
Summary: Josephus says about three million people were trapped in Jerusalem at Passover.
- The source is Josephus, J.W. 6.420–425 (Josephus gives various figures).
Extrabiblical texts: Josephus, J.W. 6.420–425 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.5.5 (Dindorf 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-5-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.5.6Dindorf 4:89
χρῆν γοῦν, ἐν αἷς ἡμέραις τὸνπάντων σωτῆρα καὶ εὐεργέτην τὸν Χριστὸν τοῦ θεοῦ τὰ κατὰ τὸ πάθος διατέθεινται, ταῖς αὐταῖς ὥσπερ ἐν εἱρκτῇ κατακλεισθέντας τὸν μετελθόντα αὐτοὺς ὄλεθρον πρὸς τῆς θείας δίκης καταδέξασθαι.
chrēn goun, en hais hēmerais tonpantōn sōtēra kai euergetēn ton Christon tou theou ta kata to pathos diatetheintai, tais autais hōsper en heirktę̄ katakleisthentas ton metelthonta autous olethron pros tēs theias dikēs katadexasthai.
For it was fitting that on the very days on which they had inflicted the Passion on the Saviour and benefactor of all, the Christ of God, they should be shut up as in a prison and receive the destruction that overtook them from divine justice.
Notes and citation
Summary: Eusebius sees the Passover siege as fitting judgment for the crucifixion at Passover.
- Eusebius's theological interpretation.
Cite (SBL): Eusebius, Hist. eccl. 3.5.6 (Dindorf 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-5-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.5.7Dindorf 4:89
παρελθὼν δὴ τὰ τῶν ἐν μέρει συμβεβηκότων αὐτοῖς ὅσα διὰ ξίφους καὶ ἄλλῳ τρόπῳ κατʼ αὐτῶν ἐγκεχείρισται μόνας τὰς διὰ τοῦ λιμοῦ ἀναγκαῖον ἡγοῦμαι συμφορὰς παραθέσθαι, ὡς ἂν ἐκ μέρους ἔχοιεν οἶ τῇδε τῇ γραφῇ ἐντυγχάνοντες εἰδέναι ὅπως αὐτοὺς τῆς εἰς τὸν Χριστὸν τοῦ θεοῦ παρανομίας οὐκ εἰς μακρὸν ἡ ἐκ θεοῦ μετῆλθε τιμωρία.
parelthōn dē ta tōn en merei symbebēkotōn autois hosa dia xiphous kai allǭ tropǭ katʼ autōn enkecheiristai monas tas dia tou limou anankaion hēgoumai symphoras parathesthai, hōs an ek merous echoien oi tę̄de tę̄ graphę̄ entynchanontes eidenai hopōs autous tēs eis ton Christon tou theou paranomias ouk eis makron hē ek theou metēlthe timōria.
Passing over the particulars of what befell them, all that was inflicted on them by the sword and in other ways, I think it necessary to set out only the calamities of the famine, so that readers of this work may know in part how the punishment from God for their crime against the Christ of God overtook them before long.
Notes and citation
Summary: Eusebius will quote Josephus only on the famine in the siege.
Cite (SBL): Eusebius, Hist. eccl. 3.5.7 (Dindorf 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-5-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 6
3.6.1Dindorf 4:89–90
Φέρε δὴ οὖν τῶν ἱστοριῶν τὴν πέμπτην τοῦ Ἰωσήπου μετὰ χεῖρας αὖθις ἀναλα- βὼν τῶν τότε πραχθέντων δίελθε τὴν τραγῳδίαν· τοῖς γε μὴν εὐπόροιςʼ’ φησὶ “ καὶ τὸ μένειν πρὸς “ἀπωλείας ἴσον ἦν. προφάσει γὰρ αὐτομολίας ἀνῃ- “ ρεῖτό τις διὰ τὴν οὐσίαν. τῷ λιμῷ δὲ ἡ ἀπόνοια ‘ τῶν στασιαστῶν συνήκμαζε, καὶ καθʼ ἡμέραν ἀμφό- ‘τερα προσεξεκάετο τὰ δεινά.
Phere dē oun tōn historiōn tēn pemptēn tou Iōsēpou meta cheiras authis anala- bōn tōn tote prachthentōn dielthe tēn tragǭdian; tois ge mēn euporoisʼ’ phēsi “ kai to menein pros “apōleias ison ēn. prophasei gar automolias anę̄- “ reito tis dia tēn ousian. tǭ limǭ de hē aponoia ‘ tōn stasiastōn synēkmaze, kai kathʼ hēmeran ampho- ‘tera prosexekaeto ta deina.
Come, then, take up again the fifth book of Josephus's Histories and go through the tragedy of what was then done: “For the wealthy,” he says, “even staying was equal to destruction; for on the pretext of desertion a man was killed for his property. The madness of the rebels grew with the famine, and each day both terrors blazed up more.
Notes and citation
Summary: Josephus (quoted): the wealthy were killed for their property as the rebels' madness grew with the famine.
- The quotation (3.6.1–10) is Josephus, J.W. 5.424–438.
Extrabiblical texts: Josephus, J.W. 5.424 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.1 (Dindorf 4:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.2Dindorf 4:90
φανερὸς μέν γε οὐ- “ δάμου σῖτος ἦν, ἐπεισπηδῶντες δὲ διηρεύνων τὰς “ οἰκίας, ἔπειθʼ εὑρόντες μὲν ὡς ἀρνησαμένους ᾐκί- “ ζοντο, μὴ εὑρόντες δὲ ὡς ἐπιμελέστερον κρύψαντας ἐβασάνιζον. τεκμήριον δὲ τοῦ τʼ ἔχειν καὶ μὴ τὰ σώματα τῶν ἀθλίων ἦν, ὧν οἱ μὲν ἔτι συνεστῶτες εὐπορεῖν τροφῆς ἐδόκουν, οἶ τηκόμενοι δὲ ἤδη παρωδεύοντο, καὶ κτείνειν ἄλογον ἐδόκει τοὺς ὑπʼ ἐν- δείας τεθνηξομένους αὐτίκα.
phaneros men ge ou- “ damou sitos ēn, epeispēdōntes de diēreunōn tas “ oikias, epeithʼ heurontes men hōs arnēsamenous ę̄ki- “ zonto, mē heurontes de hōs epimelesteron krypsantas ebasanizon. tekmērion de tou tʼ echein kai mē ta sōmata tōn athliōn ēn, hōn hoi men eti synestōtes euporein trophēs edokoun, oi tēkomenoi de ēdē parōdeuonto, kai kteinein alogon edokei tous hypʼ en- deias tethnēxomenous autika.
Nowhere was grain to be seen; they burst into houses and searched them; then, if they found it, they tortured the owners for having denied it; if they did not find it, they tormented them for having hidden it more carefully. The evidence of having or not having was the bodies of the wretches: those still in good condition were thought to have plenty of food, while those already wasting away were passed by, and it seemed pointless to kill those who would soon die of want.
Notes and citation
Summary: Josephus (quoted): the rebels searched houses for grain and tortured the owners, judging by their bodies who had food.
- Quotation from Josephus, J.W. 5.425–426.
Extrabiblical texts: Josephus, J.W. 5.425–426 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.2 (Dindorf 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.3Dindorf 4:90
πολλοὶ δὲ λάθρα τὰς κτήσεις ἑνὸς ἀντικατηλλάξαντο μέτρου, πυρῶν μὲν, εἰ πλουσιώτεροι τυγχάνοιεν ὄντες, οἱ δὲ πενέ- “ στεροι κριθῆς. ἔπειτα κατακλείοντες ἑαυτοὺς εἰς τὰ μυχαίτατα τῶν οἰκιῶν τινὲς μὲν ὑπʼ ἄκρας ἐνδείας “ τὸν σῖτον ἤσθιον, οἱ δὲ ἔπεσσον, ὡς ἥ τε ἀνάγκη καὶ τὸ δέος παρῄνει.
polloi de lathra tas ktēseis henos antikatēllaxanto metrou, pyrōn men, ei plousiōteroi tynchanoien ontes, hoi de pene- “ steroi krithēs. epeita katakleiontes heautous eis ta mychaitata tōn oikiōn tines men hypʼ akras endeias “ ton siton ēsthion, hoi de epesson, hōs hē te anankē kai to deos parę̄nei.
Many secretly exchanged their possessions for a single measure, of wheat if they were richer, of barley if poorer. Then, shutting themselves up in the innermost rooms of their houses, some in extreme want ate the grain unground, while others baked it, as necessity and fear advised.
Notes and citation
Summary: Josephus (quoted): people traded everything for a measure of grain and ate it in hiding, even unground.
- Quotation from Josephus, J.W. 5.427.
Extrabiblical texts: Josephus, J.W. 5.427 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.3 (Dindorf 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.4Dindorf 4:90
καὶ τράπεζα μὲν “ οὐδαμοῦ παρετίθετο, τοῦ δὲ πυρὸς ἀφέλκοντες ἔτʼ “ὠμὰ τὰ σιτία διήρπαζον. ἐλεεινὴ δʼ ἦν ἡ τροφὴ κʼ “δακρύων ἄξιος ἡ θέα, τῶν μὲν δυνατωτέρων πλέο “νεκτούντων, τῶν δὲ ἀσθενῶν ὀδυρομένων.
kai trapeza men “ oudamou paretitheto, tou de pyros aphelkontes etʼ “ōma ta sitia diērpazon. eleeinē dʼ ēn hē trophē kʼ “dakryōn axios hē thea, tōn men dynatōterōn pleo “nektountōn, tōn de asthenōn odyromenōn.
No table was set anywhere, but they snatched the food from the fire still raw and tore it apart. Pitiful was the food and the sight worthy of tears, the stronger taking more and the weak lamenting.
Notes and citation
Summary: Josephus (quoted): food was snatched half-raw, the strong seizing it from the weak.
- Quotation from Josephus, J.W. 5.428–429.
Extrabiblical texts: Josephus, J.W. 5.428–429 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.4 (Dindorf 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.5Dindorf 4:90
πά “ των μὲν δὴ παθῶν ὑπερίσταται λιμὸς, οὐδὲν “οὕτως ἀπόλλυσιν ὡς αἰδώς. τὸ γὰρ ἄλλως ἐντροπῆς “ ἄξιον ἐν τούτῳ καταφρονεῖται. γυναῖκες γοῦν ἀν- “ δρῶν καὶ παῖδες πατέρων, καὶ τὸ οἰκτρότατον, μʼ ‘τέρες νηπίων ἐξήρπαζον ἐξ αὐτῶν τῶν στομάτων τʼ τροφάς. καὶ τῶν φιλτάτων ἐν χερσὶ μαραινομένῳ “ οὐκ ἦν φειδὼ τοὺς τοῦ ζῆν ἀφελέσθαι σταλαγμοῦ “
pa “ tōn men dē pathōn hyperistatai limos, ouden “houtōs apollysin hōs aidōs. to gar allōs entropēs “ axion en toutǭ kataphroneitai. gynaikes goun an- “ drōn kai paides paterōn, kai to oiktrotaton, mʼ ‘teres nēpiōn exērpazon ex autōn tōn stomatōn tʼ trophas. kai tōn philtatōn en chersi marainomenǭ “ ouk ēn pheidō tous tou zēn aphelesthai stalagmou “
Famine overpowers all the passions, but nothing does it destroy so much as shame; for what at other times deserves respect is in this case despised. Wives snatched the food from their husbands, children from their fathers, and, most pitiable of all, mothers from their infants, out of their very mouths; and when their dearest were wasting away in their arms, there was no scruple about taking from them the life-giving drops.
Notes and citation
Summary: Josephus (quoted): famine destroyed all shame, so that mothers snatched food from their infants' mouths.
- Quotation from Josephus, J.W. 5.429–430.
Extrabiblical texts: Josephus, J.W. 5.429–430 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.5 (Dindorf 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.6Dindorf 4:90–91
τοιαῦτα δʼ ἐσθίοντες ὅμως οὐ διελάνθανον. πανταχοῦ δʼ οὑν ἐφίσταντο οἱ στασιασταὶ καὶ τούτω “ ταῖς ἁρπαγαῖς. ὁπότε γὰρ κατίδοιεν ἀποκεκλεισμένη “οἰκίαν, σημεῖον ἢν τοῦτο τοὺς ἔνδον προσφέρεσθαι “τροφήν. εὐθέως δὲ εἰσαράξαντες τὰς θύρας εἰσεπή-·‘δων, καὶ μόνον οὐκ ἐκ τῶν φαρύγγων ἀναθλίβον- “τες τοὺς ἀκόλους ἀνέφερον.
toiauta dʼ esthiontes homōs ou dielanthanon. pantachou dʼ houn ephistanto hoi stasiastai kai toutō “ tais harpagais. hopote gar katidoien apokekleismenē “oikian, sēmeion ēn touto tous endon prospheresthai “trophēn. eutheōs de eisaraxantes tas thyras eisepē-;‘dōn, kai monon ouk ek tōn pharyngōn anathlibon- “tes tous akolous anepheron.
Yet even eating such things they did not escape notice; everywhere the rebels were on them for plunder. For whenever they saw a house shut up, this was a sign that those inside were taking food; at once they broke down the doors, burst in, and all but squeezing the morsels out of their throats, brought them up.
Notes and citation
Summary: Josephus (quoted): the rebels broke into locked houses and forced food from people's throats.
- Quotation from Josephus, J.W. 5.431–432.
Extrabiblical texts: Josephus, J.W. 5.431–432 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.6 (Dindorf 4:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.7Dindorf 4:91
ἐτύπτοντο δὲ γέρον- “τες ἀντεχόμενοι τῶν σιτίων, καὶ κόμης ἐσπαράσσοντο “γυναῖκες, συγκαλύπτουσαι τὰ ἐν χερσίν· οὐδέ τις “ἦν οἶκτος πολιᾶς ἢ νηπίων, ἀλλὰ συνεπαίροντες “νήπια τῶν ψωμῶν ἐκκρεμάμενα κατέσειον εἰς ἔδα- “φος. τοῖς δὲ φθάσασι τὴν εἰσδρομὴν αὐτῶν καὶ “προκαταπιοῦσι τὸ ἁρπαγησόμενον ὡς ἀδικηθέντες ‘ἦσαν ὠμότεροι.
etyptonto de geron- “tes antechomenoi tōn sitiōn, kai komēs esparassonto “gynaikes, synkalyptousai ta en chersin; oude tis “ēn oiktos polias ē nēpiōn, alla synepairontes “nēpia tōn psōmōn ekkremamena kateseion eis eda- “phos. tois de phthasasi tēn eisdromēn autōn kai “prokatapiousi to harpagēsomenon hōs adikēthentes ‘ēsan ōmoteroi.
Old men who clung to their food were beaten, and women were dragged by the hair for hiding what was in their hands; there was no pity for grey hair or for infants, but they lifted up infants clinging to the morsels and dashed them to the ground. To those who had anticipated their entry and swallowed beforehand what was to be seized, they were more savage, as if wronged.
Notes and citation
Summary: Josephus (quoted): old men, women, and infants were brutally robbed of food.
- Quotation from Josephus, J.W. 5.433.
Extrabiblical texts: Josephus, J.W. 5.433 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.7 (Dindorf 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.8Dindorf 4:91
δεινὰς δὲ βασάνων ὁδοὺς ἐπε- ‘νόουν πρὸς ἔρευναν τροφῆς, ὀρόβοις μὲν ἐμφράττοντες τοῖς ἀθλίοις τοὺς τῶν αἰδοίων πόρους, ῥάβδοις δὲ ὀξείαις ἀναπείροντες τὰς ἔδρας. τὰ φρικτὰ δὲ καὶ ‘ἀκοαῖς ἔπασχέ τις εἰς ἐξομολόγησιν ἑνὸς ἄρτου καὶ “ἔνα μηνύσῃ δράκα μίαν κεκρυμμένην ἀλφίτων.
deinas de basanōn hodous epe- ‘nooun pros ereunan trophēs, orobois men emphrattontes tois athliois tous tōn aidoiōn porous, rhabdois de oxeiais anapeirontes tas edras. ta phrikta de kai ‘akoais epasche tis eis exomologēsin henos artou kai “ena mēnysę̄ draka mian kekrymmenēn alphitōn.
They devised terrible ways of torture in their search for food, stopping the passages of the private parts of the wretches with bitter vetch and piercing their seats with sharp stakes. Things horrible even to hear a man suffered to make him confess to one loaf, and to reveal a single handful of barley meal that he had hidden.
Notes and citation
Summary: Josephus (quoted): the rebels tortured people horribly to make them reveal hidden bread.
- Quotation from Josephus, J.W. 5.435.
Extrabiblical texts: Josephus, J.W. 5.435 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.8 (Dindorf 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.9Dindorf 4:91
οἱ “βασανισταὶ δʼ οὐκ ἐπείνων, (καὶ γὰρ ἂν ἧττον ὠμὸν “ἦν τὸ μετʼ ἀνάγκης), γυμνάζοντες δὲ τὴν ἀπόνοιαν, ‘καὶ προπαρασκευάζοντες ἑαυτοῖς εἰς τὰς ἑξῆς ἡμέρας ἐφόδια.
hoi “basanistai dʼ ouk epeinōn, (kai gar an hētton ōmon “ēn to metʼ anankēs), gymnazontes de tēn aponoian, ‘kai proparaskeuazontes heautois eis tas hexēs hēmeras ephodia.
But the torturers were not hungry (for it would have been less cruel if done out of necessity), but were exercising their madness and preparing provisions for themselves for the following days.
Notes and citation
Summary: Josephus (quoted): the torturers were not even hungry but hoarding for themselves.
- Quotation from Josephus, J.W. 5.436.
Extrabiblical texts: Josephus, J.W. 5.436 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.9 (Dindorf 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.10Dindorf 4:91
τοῖς δʼ ἐπὶ ‘Ρωμαίων φρουρὰν νύ- “κτωρ ἐξερπύσασιν ἐπὶ λαχάνων συλλογὴν ἀγρίων καὶ πόας ὑπαντῶντες, ὅτʼ ἤδη διαπεφευγέναι τοὺς “πολεμίους ἐδόκουν, ἀφήρπαζον τὰ κομισθέντα, καὶ “πολλάκις ἱκετευόντων, καὶ τὸ φρικτότατον ἐπικαλου- ‘μένων ὄνομα τοῦ θεοῦ, μεταδοῦναί τι μέρος αὐτοῖς ῾ ὧν κινδυνεύσαντες ἤνεγκαν, οὐδʼ ὁτιοῦν μετέδοσαν. ‘ἀγαπητὸν δʼ ἦν τὸ μὴ καὶ προσαπολέσθαι σεσυλημένον.”
tois dʼ epi ‘Rōmaiōn phrouran ny- “ktōr exerpysasin epi lachanōn syllogēn agriōn kai poas hypantōntes, hotʼ ēdē diapepheugenai tous “polemious edokoun, aphērpazon ta komisthenta, kai “pollakis hiketeuontōn, kai to phriktotaton epikalou- ‘menōn onoma tou theou, metadounai ti meros autois ῾ hōn kindyneusantes ēnenkan, oudʼ hotioun metedosan. ‘agapēton dʼ ēn to mē kai prosapolesthai sesylēmenon.”
And those who crept out by night toward the Roman guard to gather wild herbs and grass they met when they thought they had already escaped the enemy, and snatched away what they had brought; and often, when they begged, and called on the most awesome name of God, to be given some part of what they had risked their lives to bring, they gave them nothing at all. It was a mercy not to be killed as well as robbed.”
Notes and citation
Summary: Josephus (quoted): people who risked their lives to gather herbs were robbed on their return, glad not to be killed.
- Quotation from Josephus, J.W. 5.437–438.
Extrabiblical texts: Josephus, J.W. 5.437–438 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.10 (Dindorf 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.11Dindorf 4:91–92
τούτοις δὲ μεθʼ ἕτερα ἐπιφέρει λέγων Ἰουδαίοις δὲ μετὰ τῶν ἐξόδων ἀπεκόπη πᾶσα σωτη- “ρίας ἐλπίς. καὶ βαθύνας ἑαυτὸν ὁ λιμὸς κατʼ οἴκους “καὶ γενεὰς τὸν δῆμον ἐπεβόσκετο. καὶ τὰ μὲν τέγη ‘πεπλήρωτο γυναικῶν καὶ βρεφῶν λελυμένων, οἱ “στενωποὶ δὲ γερόντων νεκρῶν.
toutois de methʼ hetera epipherei legōn Ioudaiois de meta tōn exodōn apekopē pasa sōtē- “rias elpis. kai bathynas heauton ho limos katʼ oikous “kai geneas ton dēmon epebosketo. kai ta men tegē ‘peplērōto gynaikōn kai brephōn lelymenōn, hoi “stenōpoi de gerontōn nekrōn.
To these things he adds after others: “For the Jews, with the exits, every hope of safety was cut off. And the famine, deepening, devoured the people by households and families. The roofs were filled with women and babies who had perished, the alleys with dead old men.
Notes and citation
Summary: Josephus (quoted): with escape cut off, famine consumed whole families; roofs and alleys were full of the dead.
- The quotation (3.6.11–16) is Josephus, J.W. 5.512–519.
Extrabiblical texts: Josephus, J.W. 5.512–513 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.11 (Dindorf 4:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.12Dindorf 4:92
παῖδες δὲ καὶ ‘νεανίαι διοιδοῦντες ὥσπερ εἴδωλα κατὰ τὰς ἀγορὰς “ἀνειλοῦντο καὶ κατέπιπτον, ὅπη τινὰ τὸ πάθος καταλαμβάνοι· θάπτειν δὲ τοὺς προσήκοντας οὔτε ἴσχυον οἱ κάμνοντες, καὶ τὸ διευτονοῦν ὤκνει, διά τε τὸ πλῆθος τῶν νεκρῶν καὶ τὸ κατὰ σφᾶς ἄδηλον. πολ- λοὶ γοῦν τοῖς ὑπʼ αὐτῶν θαπτομένοις ἐπαπέθνη- “σκον, πολλοὶ δʼ ἐπὶ τὰς θήκας, πρὶν ἐπιστῆναι τὸ χρεὼν) προῆλθον.
paides de kai ‘neaniai dioidountes hōsper eidōla kata tas agoras “aneilounto kai katepipton, hopē tina to pathos katalambanoi; thaptein de tous prosēkontas oute ischyon hoi kamnontes, kai to dieutonoun ōknei, dia te to plēthos tōn nekrōn kai to kata sphas adēlon. pol- loi goun tois hypʼ autōn thaptomenois epapethnē- “skon, polloi dʼ epi tas thēkas, prin epistēnai to chreōn) proēlthon.
Children and young men, swollen, wandered like phantoms through the market places and fell wherever their suffering overtook them. The sick had no strength to bury their relatives, and those still vigorous shrank from it, both because of the number of the dead and because of their own uncertain fate. Many, indeed, fell dead on those they were burying, and many went to their graves before their end had come.
Notes and citation
Summary: Josephus (quoted): the starving young collapsed in the streets; many died while burying others or went to their graves before death.
- Quotation from Josephus, J.W. 5.513–514.
Extrabiblical texts: Josephus, J.W. 5.513–514 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.12 (Dindorf 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.13Dindorf 4:92
οὔτε δὲ θρῆνος ἐν ταῖς συμ- φοραῖς οὔτε ὀλοφυρμὸς ἠν, ἀλλʼ ὁ λιμὸς ἤλεγχε τὰ πάθη. ξηροῖς δὲ τοῖς ὄμμασιν οἶ δυσθανατοῦν- “τες ἐφεώρων τοὺς φθάσαντας ἀναπαύσασθαι. βα- “θεῖα δὲ τὴν πόλιν περιεῖχε σιγὴ, καὶ νὺξ θανάτου γέμουσα. καὶ τούτων οἱ λῃσταὶ χαλεπώτεροι.
oute de thrēnos en tais sym- phorais oute olophyrmos ēn, allʼ ho limos ēlenche ta pathē. xērois de tois ommasin oi dysthanatoun- “tes epheōrōn tous phthasantas anapausasthai. ba- “theia de tēn polin perieiche sigē, kai nyx thanatou gemousa. kai toutōn hoi lę̄stai chalepōteroi.
There was neither weeping nor lamentation in these calamities, but famine confounded the affections. With dry eyes those who were dying slowly looked on those who had gone to their rest before them. A deep silence and a night full of death enveloped the city. And the brigands were worse than these things.
Notes and citation
Summary: Josephus (quoted): no one wept; the dying stared dry-eyed at the dead, and silence filled the city, but the brigands were worse still.
- Quotation from Josephus, J.W. 5.515.
Extrabiblical texts: Josephus, J.W. 5.515 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.13 (Dindorf 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.14Dindorf 4:92
τυμβωρυχοῦντες γοῦν τὰς οἰκίας ἐσύλων τοὺς νεκροὺς, καὶ τὰ καλύμματα τῶν σωμάτων περισπῶντες μετὰ γέλωτος ἐξῄεσαν, τάς τε ἀκμὰς τῶν ξιφῶν “ἐδοκίμαζον ἐν τοῖς πτώμασι, καί τινας τῶν ἐρριμμένων ἔτι ζῶντας διήλαυνον, ἐπὶ πείρᾳ τοῦ σιδήρου, τοὺς δὲ ἱκετεύοντας χρῆσαι σφίσι δεξιὰν καὶ ξίφος, τῷ λιμῷ κατέλιπον ὑπερηφανοῦντες. καὶ τῶν ἐκπνεόντων ἕκαστος ἀτενὲς εἰς τὸν ναὸν ἐφεώρα, τοὺς στασιαστὰς ζῶντας ἀπολιπών.
tymbōrychountes goun tas oikias esylōn tous nekrous, kai ta kalymmata tōn sōmatōn perispōntes meta gelōtos exę̄esan, tas te akmas tōn xiphōn “edokimazon en tois ptōmasi, kai tinas tōn errimmenōn eti zōntas diēlaunon, epi peirą tou sidērou, tous de hiketeuontas chrēsai sphisi dexian kai xiphos, tǭ limǭ katelipon hyperēphanountes. kai tōn ekpneontōn hekastos atenes eis ton naon epheōra, tous stasiastas zōntas apolipōn.
For breaking into the houses as though they were tombs, they robbed the dead, tore the coverings off the bodies, and went out laughing; they tested the points of their swords on the corpses, and ran through some of those lying there who were still alive, to try the steel; while those who begged them to lend them a hand and a sword they left to the famine in contempt. And each of those who were expiring gazed fixedly toward the temple, leaving the rebels alive.
Notes and citation
Summary: Josephus (quoted): the rebels robbed the dead, tested their swords on the dying, and refused the mercy of a quick death.
- Quotation from Josephus, J.W. 5.516–517.
Extrabiblical texts: Josephus, J.W. 5.516–517 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.14 (Dindorf 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.15Dindorf 4:92–93
οἶ δὲ τὸ μὲν πρῶτον ἐκ τοῦ δημοσίου θησαυροῦ τοὺς νεκροὺς “θάπτειν ἐκέλευον, τὴν ὀσμὴν οὐ φέροντες· ἔπειθʼ “ὡς οὐ δοήρκουν, ἀπὸ τῶν τειχῶν ἐρρίπτουν εἰς τὰς, φάραγγας. περιιὼν δὲ ταύτας ὁ Τίτος ὡς ἐθεάσατο πεπλησμένας τῶν νεκρῶν, καὶ βαθὺν ἰχῶρα μυδώντων τὸν ὑπορρέοντα τῶν σωμάτων, ἐστέναξέ τε καὶ τὰς χεῖρας ἀνατείνας κατεμαρτύρατο τὸν θεὸν, ὡς “οὐκ εἴη τὸ ἔργον αὐτοῦ.”
oi de to men prōton ek tou dēmosiou thēsaurou tous nekrous “thaptein ekeleuon, tēn osmēn ou pherontes; epeithʼ “hōs ou doērkoun, apo tōn teichōn erriptoun eis tas, pharangas. periiōn de tautas ho Titos hōs etheasato peplēsmenas tōn nekrōn, kai bathyn ichōra mydōntōn ton hyporreonta tōn sōmatōn, estenaxe te kai tas cheiras anateinas katemartyrato ton theon, hōs “ouk eiē to ergon autou.”
These at first ordered the dead to be buried at the public expense, unable to bear the stench; then, when they were not sufficient, they threw them from the walls into the ravines. When Titus, going round, saw these filled with the dead, and the thick putrid matter oozing from the bodies, he groaned, and lifting up his hands called God to witness that this was not his doing.”
Notes and citation
Summary: Josephus (quoted): corpses were thrown into the ravines, and Titus, seeing them, called God to witness that it was not his doing.
- Quotation from Josephus, J.W. 5.518–519.
Extrabiblical texts: Josephus, J.W. 5.518–519 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.15 (Dindorf 4:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.16Dindorf 4:93
τούτοις ἐπειπών τινα μεταξὺ ἐπιφέρει λέγων οὐκ ἂν ὑποστειλαίμην εἰπεῖν ἅ μοι κελεύει τὸ πάθος. οἶμαι ‘Ρωμαίων βραδυνάντων ἐπὶ τοὺς ἀλιτηρίους, ἢ καταποθῆναι ἂν ‘ὑπὸ χάσματος, ἢ κατακλυσθῆναι τὴν πόλιν, ἢ τοὺς “τῆς Σοδομηνῆς μεταλαβεῖν κεραυνούς. πολὺ γὰρ ‘τῶν ταῦτα παθόντων ἤνεγκε γενεὰν ἀθεωτέραν. τῇ ‘γοῦν τούτων ἀπονοίᾳ πᾶς ὁ λαὸς συναπώλετο.”
toutois epeipōn tina metaxy epipherei legōn ouk an hyposteilaimēn eipein ha moi keleuei to pathos. oimai ‘Rōmaiōn bradynantōn epi tous alitērious, ē katapothēnai an ‘hypo chasmatos, ē kataklysthēnai tēn polin, ē tous “tēs Sodomēnēs metalabein keraunous. poly gar ‘tōn tauta pathontōn ēnenke genean atheōteran. tę̄ ‘goun toutōn aponoią pas ho laos synapōleto.”
After saying some other things in between, he adds: “I will not shrink from saying what my feelings bid me. I think that if the Romans had delayed against these sinners, either the city would have been swallowed by a chasm, or overwhelmed by a flood, or would have shared the thunderbolts of Sodom. For it produced a generation far more godless than those who suffered such things. At any rate, by their madness the whole people perished with them.”
Gen 19:24 (allusion, medium confidence)
Notes and citation
Summary: Josephus (quoted): the city's generation was so godless that, had Rome delayed, it would have perished like Sodom.
- Quotation from Josephus, J.W. 5.566. Compare Gen 19:24.
Extrabiblical texts: Josephus, J.W. 5.566 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.16 (Dindorf 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.17Dindorf 4:93
καὶ ἐν τῷ ἕκτῳ δὲ βιβλίῳ οὕτω γράφει τῶν δʼ ὑπὸ “τοῦ λιμοῦ φθειρομένων κατὰ τὴν πόλιν ἄπειρον μὲν ‘ἔπιπτε τὸ πλῆθος, ἀδιήγητα δὲ συνέβαινε τὰ πάθη. καθʼ ἑκάστην γὰρ οἰκίαν, εἴ που τροφῆς παραφανείη σκιὰ, πόλεμος ἦν, καὶ διὰ χειρῶν οἷ φίλτατοι πρὸς ἀλλήλους, ἐξαρπάζοντες τὰ ταλαίπωρα τῆς ψυχῆς ἐφόδια. πίστις δʼ ἀπορίας οὐδὲ τοῖς θνήσκουσιν ἦν.
kai en tǭ hektǭ de bibliǭ houtō graphei tōn dʼ hypo “tou limou phtheiromenōn kata tēn polin apeiron men ‘epipte to plēthos, adiēgēta de synebaine ta pathē. kathʼ hekastēn gar oikian, ei pou trophēs paraphaneiē skia, polemos ēn, kai dia cheirōn hoi philtatoi pros allēlous, exarpazontes ta talaipōra tēs psychēs ephodia. pistis dʼ aporias oude tois thnēskousin ēn.
And in the sixth book he writes thus: “Of those perishing of famine throughout the city a countless number fell, and indescribable sufferings took place. For in every house, wherever a shadow of food appeared, there was war, and the dearest fought hand to hand with one another, snatching the wretched sustenance of life. There was no belief in want even in the dying.
Notes and citation
Summary: Josephus (quoted): countless died of famine, and families fought each other for any trace of food.
- The quotation (3.6.17–28) is Josephus, J.W. 6.193–213.
Extrabiblical texts: Josephus, J.W. 6.193–194 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.17 (Dindorf 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.18Dindorf 4:93
ἀλλὰ καὶ τοὺς ἐμπνέοντας οἶ λῃσταὶ διηρεύνων, μή τις ὑπὸ κόλπον ἔχων τροφὴν σκήπτοιτο τὸν θάνατον αὐτοῦ. οἱ δʼ ὑπʼ ἐνδείας κεχηνότες ὥσπερ λυσσῶντες κύνες ἐφήλλοντο καὶ παρεφέροντο, ταῖς τε θύραις ἐνσειόμενοι μεθυόντων τρόπον καὶ ὑπʼ ἀμηχανίας εἰς τοὺς αὐτοὺς οἴκους εἰσεπήδων δὶς ἢ τρὶς ὥρᾳ μιᾷ.
alla kai tous empneontas oi lę̄stai diēreunōn, mē tis hypo kolpon echōn trophēn skēptoito ton thanaton autou. hoi dʼ hypʼ endeias kechēnotes hōsper lyssōntes kynes ephēllonto kai parepheronto, tais te thyrais enseiomenoi methyontōn tropon kai hypʼ amēchanias eis tous autous oikous eisepēdōn dis ē tris hōrą mią.
But the brigands searched even those still breathing, lest anyone should have food hidden in his bosom and be feigning death. Others, gaping with want, like mad dogs, leaped about and staggered, beating against the doors like drunken men, and in their helplessness rushed into the same houses two or three times in one hour.
Notes and citation
Summary: Josephus (quoted): brigands searched even the dying; the starving staggered like mad dogs from house to house.
- Quotation from Josephus, J.W. 6.195–196.
Extrabiblical texts: Josephus, J.W. 6.195–196 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.18 (Dindorf 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.19Dindorf 4:93
πάντα δʼ ὑπʼ ὀδόντας ἦγεν ἡ ἀνάγκη, καὶ τὰ μηδὲ τοῖς ῥυπαρωτάτοις τῶν ἀλόγων ζῴων πρόσφορα συλλέγον- τες ἐσθίειν ὑπέφερον. ζωστήρων γοῦν καὶ ὑποδημάτων τὸ τελευταῖον οὐκ ἀπείχοντο, καὶ τὰ δέρματα τῶν θυρεῶν ἀποδέροντες ἐμασῶντο. τροφὴ δὲ ἦν καὶ χόρτου τισὶ παλαιοῦ σπαράγματα. τὰς γὰρ ἶνας ἔνιοι συλλέγοντες ἐλάχιστον σταθμὸν ἐπώλουν Ἀττικῶν τεσσάρων.
panta dʼ hypʼ odontas ēgen hē anankē, kai ta mēde tois rhyparōtatois tōn alogōn zǭōn prosphora syllegon- tes esthiein hypepheron. zōstērōn goun kai hypodēmatōn to teleutaion ouk apeichonto, kai ta dermata tōn thyreōn apoderontes emasōnto. trophē de ēn kai chortou tisi palaiou sparagmata. tas gar inas enioi syllegontes elachiston stathmon epōloun Attikōn tessarōn.
Necessity brought everything to the teeth, and they gathered and brought themselves to eat things unfit even for the filthiest of brute beasts. At last they did not keep from belts and shoes, and they stripped the leather off their shields and chewed it. For some, wisps of old hay were food; and some gathered the stalks and sold the smallest weight for four Attic drachmas.
Notes and citation
Summary: Josephus (quoted): they ate belts, shoes, shield leather, and old hay.
- Quotation from Josephus, J.W. 6.197–198.
Extrabiblical texts: Josephus, J.W. 6.197–198 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.19 (Dindorf 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-19).
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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.
3.6.20Dindorf 4:93–94
καὶ τί δεῖ τὴν ἐπʼ ἀψύχοις ἀναίδειαν ‘τοῦ λιμοῦ λέγειν; εἶμι γὰρ αὐτοῦ δηλώσων ἔργον, “ὁποῖον μήτε Ἕλλησι μήτε παρὰ βαρβάροις ἱστό- “ρηται, φρικτὸν μὲν εἰπεῖν, ἄπιστον δʼ ἀκοῦσαι. καὶ “ἔγωγε μὴ δόξαιμι τερατεύεσθαι τοῖς αὖθις ἀνθρώ- “ποις, κἂν παρέλιπον τὴν συμφορὰν ἡδέως, εἰ μὴ “τῶν κατʼ ἐμαυτὸν εἶχον ἀπείρους μάρτυρας· ἄλλως τε καὶ ψυχρὰν ἂν καταθείμην τῇ πατρίδι χάριν κα- ‘θυφέμενος τὸν λόγον ὧν πέπονθε τὰ ἔργα.
kai ti dei tēn epʼ apsychois anaideian ‘tou limou legein? eimi gar autou dēlōsōn ergon, “hopoion mēte Hellēsi mēte para barbarois histo- “rētai, phrikton men eipein, apiston dʼ akousai. kai “egōge mē doxaimi terateuesthai tois authis anthrō- “pois, kan parelipon tēn symphoran hēdeōs, ei mē “tōn katʼ emauton eichon apeirous martyras; allōs te kai psychran an katatheimēn tę̄ patridi charin ka- ‘thyphemenos ton logon hōn peponthe ta erga.
But why speak of the shamelessness of the famine toward inanimate things? I am going to relate a deed of it such as is recorded neither among Greeks nor barbarians, horrible to tell, incredible to hear. For my part, lest I should seem to posterity to be telling marvels, I would gladly have passed over this calamity, if I did not have countless witnesses among my contemporaries. Besides, I would do my country a cold favour if I suppressed the account of what it suffered.
Notes and citation
Summary: Josephus (quoted) prepares to tell an unheard-of deed, which he reports only because it had many witnesses.
- Quotation from Josephus, J.W. 6.199–200.
Extrabiblical texts: Josephus, J.W. 6.199–200 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.20 (Dindorf 4:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-20).
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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.
3.6.21Dindorf 4:94
γυνὴ “τῶν ὑπὲρ τὸν Ἰορδάνην κατοικούντων, Μαρία τοὔ- “νομα, πατρὸς Ἐλεαζάρου, κώμης Βαθεζὼρ, “νει δὲ τοῦτο οἶκος ὑσσώπου, ) διὰ γένος καὶ πλοῦτον “ ἐπίσημος, μετὰ τοῦ λοιποῦ πλήθους εἰς τὰ Ἱεροσό- “λυμα καταφυγοῦσα συνεπολιορκεῖτο.
gynē “tōn hyper ton Iordanēn katoikountōn, Maria tou- “noma, patros Eleazarou, kōmēs Bathezōr, “nei de touto oikos hyssōpou, ) dia genos kai plouton “ episēmos, meta tou loipou plēthous eis ta Hieroso- “lyma kataphygousa synepoliorkeito.
A woman of those living beyond the Jordan, Mary by name, daughter of Eleazar, from the village of Bethezuba (which means ‘house of hyssop’), distinguished for family and wealth, had fled with the rest of the multitude to Jerusalem and was besieged with them.
Notes and citation
Summary: Josephus (quoted): Mary daughter of Eleazar, a wealthy woman from beyond the Jordan, was trapped in the siege.
- Quotation from Josephus, J.W. 6.201. The digital text has lost σημαί- before -νει δὲ τοῦτο.
Extrabiblical texts: Josephus, J.W. 6.201 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.21 (Dindorf 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-21).
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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.
3.6.22Dindorf 4:94
ταύτης τὴν “μὲν ἄλλην κτῆσιν οἱ τύραννοι διήρπασαν, ὅσην ἐκ “πόλιν, Περαίας ἀνασκευασαμένη μετήνεγκεν εἰς τὴν “πόλιν, τὰ δὲ λείψανα τῶν κειμηλίων κἂν εἴ τι τρο- “φῆς ἐπινοηθείη, καθʼ ἡμέραν εἰσπηδῶντες ἥρπαζον ‘οἱ δορυφόροι. δεινὴ δὲ τὸ γύναιον ἀγανάκτησις εἰσ- “ῄει, καὶ πολλάκις λοιδοροῦσα καὶ καταρωμένη τὸ “ἅρπαγας ἐφʼ ἑαυτὴν ἠρέθιζεν.
tautēs tēn “men allēn ktēsin hoi tyrannoi diērpasan, hosēn ek “polin, Peraias anaskeuasamenē metēnenken eis tēn “polin, ta de leipsana tōn keimēliōn kan ei ti tro- “phēs epinoētheiē, kathʼ hēmeran eispēdōntes hērpazon ‘hoi doryphoroi. deinē de to gynaion aganaktēsis eis- “ę̄ei, kai pollakis loidorousa kai katarōmenē to “harpagas ephʼ heautēn ērethizen.
The tyrants had plundered the rest of her property, whatever she had packed up and brought from Peraea into the city; and the remains of her treasures, and any food she had devised, the guards burst in daily and seized. A terrible indignation came over the woman, and by often reviling and cursing the robbers she provoked them against herself.
Notes and citation
Summary: Josephus (quoted): the rebels plundered her goods and food until she cursed them in rage.
- Quotation from Josephus, J.W. 6.202–203.
Extrabiblical texts: Josephus, J.W. 6.202–203 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.22 (Dindorf 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-22).
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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.
3.6.23Dindorf 4:94
ὡς δʼ οὔτε παρʼ “ξυνόμενός τις οὔτʼ ἐλεῶν αὐτὴν ἀνήρει, καὶ τὸ μὲ “εὑρεῖν τι σιτίον ἄλλοις ἐκοπία, πανταχόθεν δʼ ἄπο “ρον ἦν ἤδη καὶ τὸ εὑρεῖν, ὁ λιμὸς δὲ διὰ σπλάγ- “χνων καὶ μυελῶν ἐχώρει, καὶ τοῦ λιμοῦ μᾶλλον ἐξε- “καίοντο οἱ θυμοὶ, σύμβουλον λαβοῦσα τὴν ὀργὴ “μετὰ τῆς ἀνάγκης ἐπὶ τὴν φύσιν ἐχώρει, κα “τέκνον, ἦν δʼ αὐτῇ παῖς ὑπομάσθιος, ἁρπασαμένη, “
hōs dʼ oute parʼ “xynomenos tis outʼ eleōn autēn anērei, kai to me “heurein ti sition allois ekopia, pantachothen dʼ apo “ron ēn ēdē kai to heurein, ho limos de dia splag- “chnōn kai myelōn echōrei, kai tou limou mallon exe- “kaionto hoi thymoi, symboulon labousa tēn orgē “meta tēs anankēs epi tēn physin echōrei, ka “teknon, ēn dʼ autę̄ pais hypomasthios, harpasamenē, “
But when no one, either from exasperation or pity, would kill her, and she was weary of finding food for others, and it was now impossible to find it anywhere, and the famine went through her bowels and marrow, and her passions were inflamed more than by the famine, taking anger as her counsellor, together with necessity, she went against nature; and seizing her child (she had a son at the breast),
Notes and citation
Summary: Josephus (quoted): driven by hunger and rage, she seized her nursing son.
- Quotation from Josephus, J.W. 6.204. The digital text repeats μετὰ.
Notes on the original text
- Digital text corrected (repeated word in the digital text): “μετὰ μετὰ τῆς → “μετὰ τῆς.
Extrabiblical texts: Josephus, J.W. 6.204 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.23 (Dindorf 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-23).
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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.
3.6.24Dindorf 4:94–95
βρέφος, εἶπεν, ἄθλιον, ἐν πολέμῳ καὶ λιμῷ καὶ ‘στάσει, τίνι σε τηρῶ; τὰ μὲν παρὰ Ῥωμαίοις δου- ῾ʼλεία, κἂν ζήσωμεν ἐπʼ αὐτοὺς, φθάνει δὲ καὶ δου- “λείαν ὁ λιμὸς, οἱ στασιασταὶ δὲ ἀμφοτέρων χαλεπώ- “τεροι. ἴθι, γενοῦ μοι τροφὴ, καὶ τοῖς στασιασταῖς “ἐρινὺς, καὶ τῷ βίῳ μῦθος, ὁ μόνος ἐλλείπων ταῖς “Ἰουδαίων συμφοραῖς.
brephos, eipen, athlion, en polemǭ kai limǭ kai ‘stasei, tini se tērō? ta men para Rhōmaiois dou- ῾ʼleia, kan zēsōmen epʼ autous, phthanei de kai dou- “leian ho limos, hoi stasiastai de amphoterōn chalepō- “teroi. ithi, genou moi trophē, kai tois stasiastais “erinys, kai tǭ biǭ mythos, ho monos elleipōn tais “Ioudaiōn symphorais.
she said, ‘Wretched baby, in war and famine and sedition, for whom shall I keep you? With the Romans there is slavery, even if we live to come to them; but famine is before slavery, and the rebels are harsher than both. Come, be food for me, an avenging fury to the rebels, and a tale to the world, the only one still lacking to the calamities of the Jews.’
Notes and citation
Summary: Josephus (quoted): she told her baby there was no future for him and resolved to eat him.
- Quotation from Josephus, J.W. 6.205–207.
Extrabiblical texts: Josephus, J.W. 6.205–207 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.24 (Dindorf 4:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-24).
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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.
3.6.25Dindorf 4:95
καὶ ταῦθʼ ἅμα κτείνει τὸν υἱόν. ἔπειτʼ ὀπτήσασα τὸ μὲν ἥμισυ κατεσθίει, τὸ δὲ λοιπὸν κατακαλύψασα ἐφύλαττεν. εὐθέως δʼ δἱ στασιασταὶ παρῆσαν, καὶ τῆς ἀθεμίτου κνίσης σπάσαντες ἠπείλουν, εἰ μὴ δείξειε τὸ παρασκευασθὲν, ἀποσφάξειν αὐτὴν εὐθέως. ἡ δὲ καὶ μοῖραν αὐτοῖς εἰποῦσα καλὴν τετηρηκέναι τὰ λείψανα τοῦ τέκνου διανεκάλυψεν.
kai tauthʼ hama kteinei ton huion. epeitʼ optēsasa to men hēmisy katesthiei, to de loipon katakalypsasa ephylatten. eutheōs dʼ di stasiastai parēsan, kai tēs athemitou knisēs spasantes ēpeiloun, ei mē deixeie to paraskeuasthen, aposphaxein autēn eutheōs. hē de kai moiran autois eipousa kalēn tetērēkenai ta leipsana tou teknou dianekalypsen.
And with these words she killed her son. Then, having roasted him, she ate half, and covering the rest, kept it. At once the rebels were there, and smelling the unholy odour threatened to slaughter her at once unless she showed what she had prepared. She said that she had kept a fine portion for them too, and uncovered the remains of her child.
Notes and citation
Summary: Josephus (quoted): she killed, roasted, and half ate her son, then showed the rest to the rebels.
- Quotation from Josephus, J.W. 6.208.
Extrabiblical texts: Josephus, J.W. 6.208 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.25 (Dindorf 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-25).
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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.
3.6.26Dindorf 4:95
τοὺς δʼ εὐθέως “φρίκη καὶ φρενῶν ἔκστασις ᾕρει, καὶ παρὰ τὴν ὄψιν ἐπεπήγεσαν. ἡ δὲ, ἐμὸν, ἔφη, τοῦτο τὸ τέκνον γνή- ‘σιον, καὶ τὸ ἔργον ἐμόν. φάγετε, καὶ γὰρ ἐγὼ βέ- ‘βρωκα. μὴ γένησθε μήτε μαλακώτεροι γυναικὸς μήτε συμπαθέστεροι μητρός. εἰ δʼ ὑμεῖς εὐσεβεῖς καὶ τὴν ἐμὴν ἀποστρέφεσθε θυσίαν, ἐγὼ μὲν ὑμῖν βέβρωκα, καὶ τὸ λοιπὸν δʼ ἐμοὶ μεινάτω.
tous dʼ eutheōs “phrikē kai phrenōn ekstasis hę̄rei, kai para tēn opsin epepēgesan. hē de, emon, ephē, touto to teknon gnē- ‘sion, kai to ergon emon. phagete, kai gar egō be- ‘brōka. mē genēsthe mēte malakōteroi gynaikos mēte sympathesteroi mētros. ei dʼ hymeis eusebeis kai tēn emēn apostrephesthe thysian, egō men hymin bebrōka, kai to loipon dʼ emoi meinatō.
Horror and bewilderment seized them at once, and they stood transfixed at the sight. But she said, ‘This is my own child, and the deed is mine. Eat, for I too have eaten. Do not be softer than a woman or more compassionate than a mother. But if you are pious and turn away from my sacrifice, I have eaten for you, and let the rest remain for me.’
Notes and citation
Summary: Josephus (quoted): she told the horrified rebels to eat as she had.
- Quotation from Josephus, J.W. 6.209–211.
Extrabiblical texts: Josephus, J.W. 6.209–211 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.26 (Dindorf 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-26).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.27Dindorf 4:95
μετὰ ταῦθʼ οἱ μὲν τρέμοντες ἐξῄεσαν, πρὸς ἒν τοῦτο δει- λοὶ, καὶ μόλις ταύτης τῆς τροφῆς παραχωρήσαντες τῇ μητρί. ἀνεπλήσθη δʼ εὐθέως ὅλη τοῦ μύσους ἡ “πόλις, καὶ πρὸ ὀμμάτων ἕκαστος τὸ πάθος ἀναλαμβάνβν ὡς παρʼ αὐτοῦ τολμηθὲν δεινῶς ἔφριττε.
meta tauthʼ hoi men tremontes exę̄esan, pros en touto dei- loi, kai molis tautēs tēs trophēs parachōrēsantes tę̄ mētri. aneplēsthē dʼ eutheōs holē tou mysous hē “polis, kai pro ommatōn hekastos to pathos analambanbn hōs parʼ autou tolmēthen deinōs ephritte.
After this they went out trembling, cowardly in this one thing, and scarcely yielding this food to the mother. The whole city was at once filled with the abomination, and each, setting the horror before his eyes, shuddered as though he himself had dared it.
Notes and citation
Summary: Josephus (quoted): the rebels left trembling, and the whole city shuddered at the deed.
- Quotation from Josephus, J.W. 6.211–212.
Extrabiblical texts: Josephus, J.W. 6.211–212 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.27 (Dindorf 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-27).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.6.28Dindorf 4:95
σπουδὴ δὲ τῶν λιμωττόντων ἐπὶ τὸν θάνατον ἦν, καὶ μακαρισμὸς τῶν φθασάντων πρὶν ἀκοῦσαι καὶ θεάσασθαι κακὰ τηλικαῦτα.” τοιαῦτα τῆς Ἰουδαίων εἰς τὸν Χριστὸν τοῦ θεοῦ παρανομίας τε καὶ δυσσεβείας τἀπίχειρα.
spoudē de tōn limōttontōn epi ton thanaton ēn, kai makarismos tōn phthasantōn prin akousai kai theasasthai kaka tēlikauta.” toiauta tēs Ioudaiōn eis ton Christon tou theou paranomias te kai dyssebeias tapicheira.
The starving hastened to death, and those who had gone before were counted blessed, before they heard and saw such evils.” Such was the reward of the Jews' crime and impiety against the Christ of God.
Notes and citation
Summary: Josephus (quoted): the starving longed for death; Eusebius calls this the reward of the crime against Christ.
- Quotation from Josephus, J.W. 6.212–213; the last sentence is Eusebius's theological comment.
Extrabiblical texts: Josephus, J.W. 6.212–213 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 3.6.28 (Dindorf 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-6-28).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 3, chapter 7
3.7.1Dindorf 4:95–96
Παραθεῖναι δʼ αὐτοῖς ἄξιον τὴν ἀψευδῆ τοῦ σωτῆρος ἡμῶν πρόρρησιν, διʼ ἧς αὐτὰ ταῦτα δηλοῖ ὧδέ πως προφητεύων οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκεί- ναις ταῖς ἡμέραις· προσεύχεσθε δὲ, ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος, μηδὲ σαββάτῳ. ἔσται γὰρ τότε θλῖψις μεγάλη, οἵα οὐκ ἐγένετο ἀπʼ ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδὲ μὴ γένηται.”
Paratheinai dʼ autois axion tēn apseudē tou sōtēros hēmōn prorrēsin, diʼ hēs auta tauta dēloi hōde pōs prophēteuōn ouai de tais en gastri echousais kai tais thēlazousais en ekei- nais tais hēmerais; proseuchesthe de, hina mē genētai hē phygē hymōn cheimōnos, mēde sabbatǭ. estai gar tote thlipsis megalē, hoia ouk egeneto apʼ archēs kosmou heōs tou nyn, oude mē genētai.”
It is worth setting beside these things the unerring prediction of our Saviour, in which he shows these very things, prophesying thus: “Woe to those who are with child and to those who nurse in those days. Pray that your flight may not be in winter or on a sabbath. For there will then be great tribulation, such as has not been from the beginning of the world until now, nor ever shall be.”
Matt 24:19–21 (quotation, high confidence)
Notes and citation
Summary: Christ foretold the siege's woes for pregnant and nursing women and an unmatched tribulation.
- The quotation is Matt 24:19–21.
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.7.1 (Dindorf 4:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.7.2Dindorf 4:96
συναγαγὼν δὲ πάντα τὸν τῶν ἀνῃρημένων ἀριθμὸν ὁ συγγραφεὺς λιμῷ καὶ ξίφει μυριάδας ἑκατὸν καὶ δέκα διαφθαρῆναί φησι, τοὺς δὲ λοιποὺς στασιώδεις καὶ λῃστρικοὺς, ὑπʼ ἀλλήλων μετὰ τὴν ἅλωσιν ἐνδεικνυμένους, ἀνῃρῆσθαι, τῶν δὲ νέων τοὺς ὑψηλοτάτους καὶ κάλλει σώματος διαφέροντας τετηρῆσθαι θριάμβῳ, τοῦ δὲ λοιποῦ πλήθους τοὺς ὑπὲρ ἑπτακαίδεκα ἔτη δεσμίους εἰς τὰ κατʼ Αἴγυπτον ἔργα παραπεμφθῆναι, πλείους δὲ εἰς τὰς ἐπαρχίας διανενεμῆσθαι φθαρησομένους ἐν τοῖς θεάτροις σιδήρῳ καὶ θηρίοις, τοὺς δʼ ἐντὸς ἑπτακαίδεκα ἐτῶν αἰχμαλώτους ἀχθέντας διαπεπρᾶσθαι, τούτων δὲ μόνων τὸν ἀριθμὸν εἰς ἐννέα μυριάδας ἀνδρῶν συναχθῆναι.
synagagōn de panta ton tōn anę̄rēmenōn arithmon ho syngrapheus limǭ kai xiphei myriadas hekaton kai deka diaphtharēnai phēsi, tous de loipous stasiōdeis kai lę̄strikous, hypʼ allēlōn meta tēn halōsin endeiknymenous, anę̄rēsthai, tōn de neōn tous hypsēlotatous kai kallei sōmatos diapherontas tetērēsthai thriambǭ, tou de loipou plēthous tous hyper heptakaideka etē desmious eis ta katʼ Aigypton erga parapemphthēnai, pleious de eis tas eparchias dianenemēsthai phtharēsomenous en tois theatrois sidērǭ kai thēriois, tous dʼ entos heptakaideka etōn aichmalōtous achthentas diapeprasthai, toutōn de monōn ton arithmon eis ennea myriadas andrōn synachthēnai.
The historian, adding up the whole number of those killed, says that one million one hundred thousand perished by famine and sword; that the rest, the seditious and the brigands, informing on one another after the capture, were put to death; that of the young men the tallest and most handsome were kept for the triumph; that of the rest of the multitude those over seventeen years old were sent in chains to the works in Egypt, while more were distributed among the provinces to be destroyed in the theatres by the sword and by wild beasts; and that those under seventeen were taken captive and sold, and that of these alone the number came to ninety thousand men.
Notes and citation
Summary: Josephus counts 1,100,000 dead, with the survivors executed, kept for triumph, sent to Egyptian mines, killed in arenas, or sold, ninety thousand in all.
- The source is Josephus, J.W. 6.414–420.
Extrabiblical texts: Josephus, J.W. 6.414–420 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 3.7.2 (Dindorf 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.7.3Dindorf 4:96
ταῦτα δὲ τοῦτον ἐπράχθη τὸν τρόπον, δευτέρῳ τῆς Οὐεσπασιανοῦ βασιλείας ἔτει, ἀκολούθως ταῖς προγνωστικαῖς τοῦ κυρίου καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προρρήσεσιν, θείᾳ δυνάμει ὥσπερ ἤδη παρόντα προεωρακότος αὐτὰ, ἐπιδακρύσαντός τε καὶ ἀποκλαυσαμένου κατὰ τὴν τῶν ἱερῶν εὐαγγελιστῶν γραφὴν, οἳ καὶ αὐτὰς αὐτοῦ παρατέθεινται τὰς λέξεις, τοτὲ μὲν φήσαντος ὡς πρὸς αὐτὴν τὴν Ἱερουσαλήμ
tauta de touton eprachthē ton tropon, deuterǭ tēs Ouespasianou basileias etei, akolouthōs tais prognōstikais tou kyriou kai sōtēros hēmōn Iēsou Christou prorrēsesin, theią dynamei hōsper ēdē paronta proeōrakotos auta, epidakrysantos te kai apoklausamenou kata tēn tōn hierōn euangelistōn graphēn, hoi kai autas autou paratetheintai tas lexeis, tote men phēsantos hōs pros autēn tēn Hierousalēm
These things took place in this manner in the second year of Vespasian's reign, in accordance with the prophetic predictions of our Lord and Saviour Jesus Christ, who by divine power had foreseen them as though already present, and wept and lamented over them, according to the writing of the holy evangelists, who have set down his very words, when at one time he said, as if to Jerusalem itself,
Luke 19:41 (allusion, high confidence)
Notes and citation
Summary: These events in Vespasian's second year fulfilled Christ's tearful predictions.
- Allusion to Luke 19:41.
Cite (SBL): Eusebius, Hist. eccl. 3.7.3 (Dindorf 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.7.4Dindorf 4:96
“εἰ ἔγνως. καί γε σὺ ἐν τῇ ἡμέρᾳ ταύτῃ τὰ πρὸς εἰρήνην σοι· νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου· ὅτι ἥξουσιν ἡμέραι ἐπὶ σὲ, καὶ περιβαλοῦσί σοι οἱ ἐχθροί σου χάρακα, καὶ περικυκλώσουσί σε, καὶ συνέξουσί σε πάντοθεν, καὶ ἐδαφιοῦσί σε καὶ τὰ τέκνα σου·”
“ei egnōs. kai ge sy en tę̄ hēmerą tautę̄ ta pros eirēnēn soi; nyn de ekrybē apo ophthalmōn sou; hoti hēxousin hēmerai epi se, kai peribalousi soi hoi echthroi sou charaka, kai perikyklōsousi se, kai synexousi se pantothen, kai edaphiousi se kai ta tekna sou;”
“If you had known, even you, on this day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will set up a palisade around you and surround you and hem you in on every side, and they will dash you to the ground, and your children.”
Luke 19:42–44 (quotation, high confidence)
Notes and citation
Summary: Christ's lament over Jerusalem (Luke 19) foretold the siege.
- The quotation is Luke 19:42–44.
Cite (SBL): Eusebius, Hist. eccl. 3.7.4 (Dindorf 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.7.5Dindorf 4:96–97
τοτὲ δὲ ὡς περὶ τοῦ λαοῦ “ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς, καὶ ὀργὴ τῷ λαῷ τούτῳ. καὶ πεσοῦνται ἐν στόματι μαχαίρας καὶ αἰχμαλωτισθήσονται εἰς πάντα τὰ ἔθνη· καὶ Ἱερουσαλὴμ ἔσται πατουμένη ὑπὸ τῶν ἐθνῶν, ἄχρις οὗ πληρωθῶσι καιροὶ ἐθνῶν.” καὶ πάλιν “ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων τὴν Ἰερουσαλὴμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς.”
tote de hōs peri tou laou “estai gar anankē megalē epi tēs gēs, kai orgē tǭ laǭ toutǭ. kai pesountai en stomati machairas kai aichmalōtisthēsontai eis panta ta ethnē; kai Hierousalēm estai patoumenē hypo tōn ethnōn, achris hou plērōthōsi kairoi ethnōn.” kai palin “hotan de idēte kykloumenēn hypo stratopedōn tēn Ierousalēm, tote gnōte hoti ēngiken hē erēmōsis autēs.”
And at another time, as concerning the people: “For there will be great distress on the earth and wrath on this people. And they will fall by the edge of the sword and be led captive among all the nations; and Jerusalem will be trodden down by the nations until the times of the nations are fulfilled.” And again: “When you see Jerusalem surrounded by armies, then know that its desolation has come near.”
Luke 21:23–24 (quotation, high confidence) · Luke 21:20 (quotation, high confidence)
Notes and citation
Summary: Christ also foretold the sword, captivity, and Jerusalem trodden down by the nations.
- The quotations are Luke 21:23–24 and Luke 21:20. The digital text repeats ἔσται.
Notes on the original text
- Digital text corrected (repeated word in the digital text): “ἔσται ἔσται γὰρ → “ἔσται γὰρ.
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 3.7.5 (Dindorf 4:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.7.6Dindorf 4:97
συγκρίνας δέ τις τὰς τοῦ σωτῆρος ἡμῶν λέξεις ταῖς λοιπαῖς τοῦ συγγραφέως ἱστορίαις ταῖς περὶ τοῦ παντὸς πολέμου πῶς οὐκ ἂν ἀποθαυμάσειεν θείαν ὡς ἀληθῶς καὶ ὑπερφυῶς παράδοξον τὴν πρόγνωσιν ὁμοῦ καὶ πρόρρησιν τοῦ σωτῆρος ἡμῶν ὀμολογήσας;
synkrinas de tis tas tou sōtēros hēmōn lexeis tais loipais tou syngrapheōs historiais tais peri tou pantos polemou pōs ouk an apothaumaseien theian hōs alēthōs kai hyperphyōs paradoxon tēn prognōsin homou kai prorrēsin tou sōtēros hēmōn omologēsas?
If anyone compares our Saviour's words with the rest of the historian's accounts of the whole war, how could he fail to marvel and to confess that the foreknowledge and prediction of our Saviour were truly divine and supernaturally wonderful?
Notes and citation
Summary: Comparing Christ's words with Josephus shows his foreknowledge to be truly divine.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 3.7.6 (Dindorf 4:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.7.7Dindorf 4:97
περὶ μὲν οὖν τῶν μετὰ τὸ σωτήριον πάθος καὶ τὰς φωνὰς ἐκείνας, ἐν αἷς ἡ τῶν Ἰουδαίων πληθὺς τὸν μὲν λῃστὴν καὶ φονέα τοῦ θανάτου παρῄτηται, τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἐξ αὐτῶν ἱκέτευσεν ἀρθῆναι, τῷ παντὶ συμβεβηκότων ἔθνει, οὐδὲν ἂν δέοι ταῖς ἱστορίαις ἐπιλέγειν.
peri men oun tōn meta to sōtērion pathos kai tas phōnas ekeinas, en hais hē tōn Ioudaiōn plēthys ton men lę̄stēn kai phonea tou thanatou parę̄tētai, ton de archēgon tēs zōēs ex autōn hiketeusen arthēnai, tǭ panti symbebēkotōn ethnei, ouden an deoi tais historiais epilegein.
As to what befell the whole nation after the saving Passion and those cries in which the multitude of the Jews begged off the brigand and murderer from death, and entreated that the author of life be taken away from among them, there would be no need to add anything to the histories.
Acts 3:14–15 (allusion, high confidence) · Luke 23:18 (allusion, high confidence)
Notes and citation
Summary: The histories suffice on what befell the nation after it chose the murderer and rejected the author of life.
- Allusions to Acts 3:14–15 and Luke 23:18.
Cite (SBL): Eusebius, Hist. eccl. 3.7.7 (Dindorf 4:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.7.8Dindorf 4:97
ταῦτα δʼ ἂν εἴη δίκαιον ἔτι προσθεῖναι, ἃ γένοιτʼ ἂν παραστατικὰ φιλανθρωπίας τῆς παναγάθου προνοίας, τεσσαράκοντα ἐφʼ ὅλοις ἔτεσι μετὰ τὴν κατὰ τοῦ Χριστοῦ τόλμαν τὸν κατʼ αὐτῶν ὄλεθρον ὑπερθεμένης, ἐν ὅσοις τῶν ἀποστόλων καὶ τῶν μαθητῶν πλείους, Ἰάκωβός τε αὐτὸς ὁ τῇδε πρῶτος ἐπίσκοπος, τοῦ κυρίου χρηματίζων ἀδελφὸς, ἔτι τῷ βίῳ περιόντες, καὶ ἐπʼ αὐτῆς τῆς Ἱεροσολύμων πόλεως τὰς διατριβὰς ποιούμενοι, ἕρκος ὥσπερ ἐχυρώτατον παρέμενον τῷ τόπῳ,
tauta dʼ an eiē dikaion eti prostheinai, ha genoitʼ an parastatika philanthrōpias tēs panagathou pronoias, tessarakonta ephʼ holois etesi meta tēn kata tou Christou tolman ton katʼ autōn olethron hyperthemenēs, en hosois tōn apostolōn kai tōn mathētōn pleious, Iakōbos te autos ho tę̄de prōtos episkopos, tou kyriou chrēmatizōn adelphos, eti tǭ biǭ periontes, kai epʼ autēs tēs Hierosolymōn poleōs tas diatribas poioumenoi, herkos hōsper echyrōtaton paremenon tǭ topǭ,
But it would be right to add further what would show the kindness of all-good providence, which delayed their destruction for forty whole years after their crime against Christ, during which many of the apostles and disciples, and James himself, the first bishop there, called the Lord's brother, were still alive and dwelling in the city of Jerusalem itself, remaining as the strongest bulwark for the place,
Notes and citation
Summary: Providence delayed the destruction forty years while apostles and James still lived in Jerusalem as its bulwark.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 3.7.8 (Dindorf 4:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
3.7.9Dindorf 4:97–98
τῆς θείας ἐπισκοπῆς εἰσέτι τότε μακροθυμούσης, εἰ ἄρα ποτὲ δυνηθεῖεν ἐφʼ οἷς ἔδρασαν μετανοήσαντες συγγνώμης καὶ σωτηρίας τυχεῖν, καὶ πρὸς τῇ τοσαύτῃ μακρο- θυμίᾳ παραδόξους θεοσημίας τῶν μελλόντων αὐτοῖς μὴ μετανοήσασι συμβήσεσθαι παρασχομένης. ἃ καὶ αὐτὰ μνήμης ἠξιωμένα πρὸς τοῦ δεδηλωμένου συγγραφέως οὐδὲν οἷον τοῖς τῇδε προσιοῦσι τῇ γραφῇ παραθεῖναι.
tēs theias episkopēs eiseti tote makrothymousēs, ei ara pote dynētheien ephʼ hois edrasan metanoēsantes syngnōmēs kai sōtērias tychein, kai pros tę̄ tosautę̄ makro- thymią paradoxous theosēmias tōn mellontōn autois mē metanoēsasi symbēsesthai paraschomenēs. ha kai auta mnēmēs ēxiōmena pros tou dedēlōmenou syngrapheōs ouden hoion tois tę̄de prosiousi tę̄ graphę̄ paratheinai.
while divine oversight was still being patient, in case they might at some time repent of what they had done and obtain pardon and salvation; and besides such long-suffering, it provided wonderful signs from God of what would befall them if they did not repent. Since these too have been thought worthy of record by the historian mentioned, there is nothing like setting them before the readers of this work.
Notes and citation
Summary: God patiently waited for repentance and sent portents of what would come, recorded by Josephus.
Cite (SBL): Eusebius, Hist. eccl. 3.7.9 (Dindorf 4:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-25-1/#p-3-7-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.