Church History 2.5.1–2.16.2
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 5
2.5.1Dindorf 4:51
Καὶ δὴ τὰ κατὰ Γάϊον οὑτος Ἰουδαίοις συμβάντα πέντε βιβλίοις παραδίδωσιν, ὁμοῦ τὴν Γαίου διεξιὼν φρενοβλάβειαν, ὡσὰν θεὸν ἑαυτὸν ἀναγορεύσαντος καὶ μυρία περὶ τὴν ἀρχὴν ἐνυβρίσαντος, τάς τε κατʼ αὐτὸν Ἰουδαίων ταλαιπω- ρίας, καὶ ἣν αὐτὸς στειλάμενος ἐπὶ τῆς Ῥωμαίων πόλεως ὑπὲρ τῶν κατὰ τὴν Ἀλεξάνδρειαν ὁμοεθνῶν ἐποιήσατο πρεσβείαν, καὶ ὅπως ἐπὶ τοῦ Γαίου καταστὰς ὑπὲρ τῶν πατρίων νόμων οὐδέν τι πλέον γέλωτος καὶ διασυρμῶν ἀπηνέγκατο, μικροῦ δεῖν καὶ τὸν περὶ τῆς ζωῆς ἀνατλὰς κίνδυνον.
Kai dē ta kata Gaïon houtos Ioudaiois symbanta pente bibliois paradidōsin, homou tēn Gaiou diexiōn phrenoblabeian, hōsan theon heauton anagoreusantos kai myria peri tēn archēn enybrisantos, tas te katʼ auton Ioudaiōn talaipō- rias, kai hēn autos steilamenos epi tēs Rhōmaiōn poleōs hyper tōn kata tēn Alexandreian homoethnōn epoiēsato presbeian, kai hopōs epi tou Gaiou katastas hyper tōn patriōn nomōn ouden ti pleon gelōtos kai diasyrmōn apēnenkato, mikrou dein kai ton peri tēs zōēs anatlas kindynon.
This man relates in five books what befell the Jews under Gaius, describing at the same time Gaius's madness, how he proclaimed himself a god and committed countless outrages in his rule, and the miseries of the Jews under him, and the embassy that he himself undertook to the city of Rome on behalf of his countrymen in Alexandria; and how, when he stood before Gaius on behalf of the ancestral laws, he carried away nothing but laughter and ridicule, and very nearly incurred the danger of his life.
Notes and citation
Summary: Philo described Gaius's madness, the Jews' sufferings, and his own embassy to Rome, where he was mocked and endangered.
- The work is Philo's Embassy to Gaius (Legatio ad Gaium) with its companion books.
Extrabiblical texts: Philo, Legat. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.5.1 (Dindorf 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-5-1).
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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.
2.5.2Dindorf 4:51–52
μέμνηται δὲ καὶ τούτων ὁ Ἰώσηπος ἐν ὀκτωκαιδεκάτῳ τῆς ἀρχαιολογίας, κατὰ λέξιν ταῦτα γράφων “ καὶ δὴ στάσεως ἐν Ἀλεξανδρείᾳ γενομένης Ἰουδαίων τε, οἳ ἐνοικοῦσι, “καὶ Ἑλλήνων τρεῖς ἀφʼ ἑκατέρας τῆς στάσεως πρεσβευταὶ “αἱρεθέντες παρῆσαν πρὸς τὸν Γάϊον.
memnētai de kai toutōn ho Iōsēpos en oktōkaidekatǭ tēs archaiologias, kata lexin tauta graphōn “ kai dē staseōs en Alexandreią genomenēs Ioudaiōn te, hoi enoikousi, “kai Hellēnōn treis aphʼ hekateras tēs staseōs presbeutai “hairethentes parēsan pros ton Gaïon.
Josephus too mentions these things in the eighteenth book of the Antiquities, writing word for word as follows: “When a riot arose in Alexandria between the Jews who live there and the Greeks, three envoys were chosen from each faction and came to Gaius.
Notes and citation
Summary: Josephus (quoted): after riots in Alexandria, envoys of Jews and Greeks went to Gaius.
- The quotation (2.5.2–5) is Josephus, Ant. 18.257–260.
Extrabiblical texts: Josephus, Ant. 18.257 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.5.2 (Dindorf 4:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-5-2).
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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.
2.5.3Dindorf 4:52
καὶ “ἦν γὰρ τῶν Ἀλεξανδρέων πρέσβεων εἷς Ἀπίων, ὃς “εἰς τοὺς Ἰουδαίους ἐβλασφήμησεν, ἄλλα τε “λέγων καὶ ὡς τῶν Καίσαρος τιμῶν περιορῷεν· πάντων γοῦν, ὅσοι τῇ Ῥωμαίων ἀρχῇ ὑποτελεῖς εἶεν, βωμοὺς τῷ Γαΐῳ καὶ ναοὺς ἱδρυμένων, τά τε ἄλλα “ ἐν πᾶσιν αὐτὸν ὥσπερ τοὺς θεοὺς δεχομένων, μόνους τούσδε ἄδοξον ἡγεῖσθαι ἀνδριᾶσι τιμᾶν καὶ “ ὄρκιον αὐτοῦ τὸ ὄνομα ποιεῖσθαι.
kai “ēn gar tōn Alexandreōn presbeōn heis Apiōn, hos “eis tous Ioudaious eblasphēmēsen, alla te “legōn kai hōs tōn Kaisaros timōn periorǭen; pantōn goun, hosoi tę̄ Rhōmaiōn archę̄ hypoteleis eien, bōmous tǭ Gaïǭ kai naous hidrymenōn, ta te alla “ en pasin auton hōsper tous theous dechomenōn, monous tousde adoxon hēgeisthai andriasi timan kai “ orkion autou to onoma poieisthai.
One of the envoys of the Alexandrians was Apion, who uttered many slanders against the Jews, saying among other things that they neglected the honours due to Caesar: for while all who were subject to Roman rule set up altars and temples to Gaius and received him in all other respects as they did the gods, these alone thought it shameful to honour him with statues and to swear by his name.
Notes and citation
Summary: Josephus (quoted): Apion accused the Jews of refusing the emperor divine honours.
- Quotation from Josephus, Ant. 18.257–258.
Extrabiblical texts: Josephus, Ant. 18.258 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.5.3 (Dindorf 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-5-3).
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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.
2.5.4Dindorf 4:52
πολλὰ δὲ καὶ χαλεπὰ Ἀπίωνος εἰρηκότος, ὑφʼ ὦν ἀρθῆναι ἤλπιζε τὸν Γάϊον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν Ἰουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος, Ἀλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν, καὶ φιλο- “ σοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐκ ἀπολογίᾳ χωρεῖν “ τῶν κατηγορημένων.
polla de kai chalepa Apiōnos eirēkotos, hyphʼ ōn arthēnai ēlpize ton Gaïon kai eikos ēn, Philōn ho proestōs tōn Ioudaiōn tēs presbeias, anēr ta panta endoxos, Alexandrou te tou alabarchou adelphos ōn, kai philo- “ sophias ouk apeiros, hoios te ēn ek apologią chōrein “ tōn katēgorēmenōn.
When Apion had said many harsh things by which he hoped Gaius would be roused, as was likely, Philo, the head of the Jewish embassy, a man renowned in every way, the brother of Alexander the alabarch and not unskilled in philosophy, was ready to proceed to a defence against the accusations.
Notes and citation
Summary: Josephus (quoted): Philo, leading the Jewish embassy, was ready to answer Apion.
- Quotation from Josephus, Ant. 18.259. The alabarch was a senior official (probably of customs) at Alexandria.
Extrabiblical texts: Josephus, Ant. 18.259 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.5.4 (Dindorf 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-5-4).
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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.
2.5.5Dindorf 4:52
διακλείει δʼ αὐτὸν Γάϊος, “ κελεύσας ἐκποδὼν ἀπελθεῖν, περιοργής τε ὢν φα- “νερὸς ἦν ἐργασόμενός τι δεινὸν αὐτούς. ὁ δὲ Φίλων “ ἔξεισι περιυβρισμένος, καί φησι πρὸς τοὺς Ἴου δαί- “ους, οἱ περὶ αὐτὸν ἦσαν, ὡς χρὴ θαρρεῖν, Γαΐοτ “ λόγῳ μὲν αὐτοῖς ὠργισμένου, ἔργῳ δὲ ἤδη τὸν θεὸν “ ἀντιπαρεξάγοντος.” ταῦτα ὁ Ἰώσηπος.
diakleiei dʼ auton Gaïos, “ keleusas ekpodōn apelthein, periorgēs te ōn pha- “neros ēn ergasomenos ti deinon autous. ho de Philōn “ exeisi periybrismenos, kai phēsi pros tous Iou dai- “ous, hoi peri auton ēsan, hōs chrē tharrein, Gaïot “ logǭ men autois ōrgismenou, ergǭ de ēdē ton theon “ antiparexagontos.” tauta ho Iōsēpos.
But Gaius cut him off, ordering him to get out of the way, and being very angry he was plainly about to do them some terrible harm. And Philo went out, grossly insulted, and said to the Jews who were with him that they must take courage, since Gaius was angry with them in word, but in fact was already setting God against himself.” So much Josephus.
Notes and citation
Summary: Josephus (quoted): Gaius drove Philo away in anger; Philo told the Jews that Gaius was now fighting against God.
- Quotation from Josephus, Ant. 18.260.
Extrabiblical texts: Josephus, Ant. 18.260 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.5.5 (Dindorf 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-5-5).
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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.
2.5.6Dindorf 4:52
καὶ αὐτὸς δὲ ὁ Φίλων ἐν ἡ συνέγραψε πρεσβείᾳ τὰ κατὰ μέρος ἀκριβῶς τῶν τότε πραχθέντων αὐτῷ δηλοῖ, ὦν τὰ πλεῖστα παρεὶς ἐκεῖνα μόνα παραθήσομαι, διʼ ὧν τοῖς ἐντυγχάνουσι προφανὴς γενήσεται δήλωσις τῶν ἅμα τε καὶ οὐκ εἰς μακρὸν τῶν κατὰ τοῦ Χριστοῦ τετολμημένων ἕνεκεν Ἰουδαίοις συμβεβηκότων.
kai autos de ho Philōn en hē synegrapse presbeią ta kata meros akribōs tōn tote prachthentōn autǭ dēloi, ōn ta pleista pareis ekeina mona parathēsomai, diʼ hōn tois entynchanousi prophanēs genēsetai dēlōsis tōn hama te kai ouk eis makron tōn kata tou Christou tetolmēmenōn heneken Ioudaiois symbebēkotōn.
Philo himself, in the Embassy which he wrote, shows in detail what was done at that time; I shall pass over most of it and set down only those things from which the readers will get a clear indication of what befell the Jews, at once and not long afterwards, on account of their crimes against Christ.
Notes and citation
Summary: Eusebius will cite from Philo's Embassy only what shows the Jews' calamities after the crucifixion.
- Eusebius interprets these calamities as divine punishment; this is his theological reading of the history.
Extrabiblical texts: Philo, Legat. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.5.6 (Dindorf 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-5-6).
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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.
2.5.7Dindorf 4:52–53
πρῶτον δὴ οὖν κατὰ Τιβέριον ἐπὶ μὲν τῆς Ῥωμαίων μʼ πόλεως ἱστορεῖ Σηιανὸν, τῶν τότε παρὰ βασιλεῖ τὰ μέγιστα δυνάμενον, ἄρδην τὸ πᾶν ἔθνος ἀπολέσθαι σπουδὴν εἰσαγηοχέναι, ἐπὶ δὲ τῆς Ἰουδαίας Πιλᾶτον, καθʼ ὃν τὰ περὶ τὸν σωτῆρα τετόλμητο, περὶ τὸ ἐν Ἱεροσολύμοις ἔτι τότε συνεστὼς ἱερὸν ἐπιχειρήσαντά τι παρὰ τὸ Ἰουδαίοις ἐξὸν, τὰ μέγιστα αὐτοὺς ἀναταράξαι.
prōton dē oun kata Tiberion epi men tēs Rhōmaiōn mʼ poleōs historei Sēianon, tōn tote para basilei ta megista dynamenon, ardēn to pan ethnos apolesthai spoudēn eisagēochenai, epi de tēs Ioudaias Pilaton, kathʼ hon ta peri ton sōtēra tetolmēto, peri to en Hierosolymois eti tote synestōs hieron epicheirēsanta ti para to Ioudaiois exon, ta megista autous anataraxai.
First, then, he relates that under Tiberius, in the city of Rome, Sejanus, who at that time had the greatest power with the emperor, made every effort to destroy the whole nation utterly, and that in Judea Pilate, under whom the crimes against the Saviour were committed, attempting something in the temple in Jerusalem, which was then still standing, contrary to what was permitted to the Jews, threw them into the greatest disturbance.
Notes and citation
Summary: Philo reports Sejanus's plan to destroy the Jews and Pilate's provocations in the Jerusalem temple.
- The sources are Philo, Legat. 159–161 and 299–305 (Pilate's shields), and perhaps Flacc. 1.
Extrabiblical texts: Philo, Legat. 159–161, 299–305 (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.5.7 (Dindorf 4:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-5-7).
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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 2, chapter 6
2.6.1Dindorf 4:53
Μετὰ δὲ τὴν Τιβερίου τελευτὴν Γάϊον τὴν ἀρχὴν παρειληφότα πολλὰ μὲν εἰς πολλοὺς καὶ ἄλλα ἐνυβρίσαι, πάντων δὲ μάλιστα τὸ πᾶν Ἰουδαίων ἔθνος οὐ σμικρὰ καταβλάψαι· ἃ καὶ ἐν βραχεῖ πάρεστι διὰ τῶν αὐτοῦ καταμαθεῖν φωνῶν, ἐν αἷς κατὰ λέξιν ταῦτα γράφει
Meta de tēn Tiberiou teleutēn Gaïon tēn archēn pareilēphota polla men eis pollous kai alla enybrisai, pantōn de malista to pan Ioudaiōn ethnos ou smikra katablapsai; ha kai en brachei paresti dia tōn autou katamathein phōnōn, en hais kata lexin tauta graphei
After the death of Tiberius, Gaius, having taken over the government, committed many other outrages against many, but above all did no small harm to the whole Jewish nation. This may be learned briefly from his own words, in which he writes word for word as follows:
Notes and citation
Summary: Gaius especially harmed the Jews, as Philo describes.
Extrabiblical texts: Philo, Legat. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.6.1 (Dindorf 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-6-1).
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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.
2.6.2Dindorf 4:53
“τοσαύτη μὲν οὖν “τις ἡ τοῦ Γαΐου περὶ τὸ ἦθος ἦν ἀνωμαλία πρὸς “ἅπαντας, διαφερόντως δὲ πρὸς τὸ Ἰουδαίων γένος, “ᾧ χαλεπῶς ἀπεχθανόμενος τὰς μὲν ἐν ταῖς ἄλλαις “πόλεσι προσευχὰς, ἀπὸ τῶν κατʼ Ἀλεξάνδρειαν ἀρξά- “μενος, σφετερίζεται καταπλήσας εἰκόνων καὶ ἀνδρι- “άντων τῆς ἰδίας μορφῆς, (ὁ γὰρ ἑτέρων ἀνατιθέντων “ἐφιεὶς αὐτὸς ἱδρύετο δυνάμει), τὸν δʼ ἐν τῇ ἱερᾷ “πόλει νεὼν, ὃς λοιπὸν ἦν ἄψαυστος, ἀσυλίας ἠξιω- “μένος τῆς πάσης, μεθηρμόζετο καὶ μετεσχημάτιζεν “εἰς οἰκεῖον ἱερὸν, ἵνα Διὸς ἐπιφανοῦς νέου χρημα- “τίζῃ Γαΐου.”
“tosautē men oun “tis hē tou Gaïou peri to ēthos ēn anōmalia pros “hapantas, diapherontōs de pros to Ioudaiōn genos, “hǭ chalepōs apechthanomenos tas men en tais allais “polesi proseuchas, apo tōn katʼ Alexandreian arxa- “menos, spheterizetai kataplēsas eikonōn kai andri- “antōn tēs idias morphēs, (ho gar heterōn anatithentōn “ephieis autos hidryeto dynamei), ton dʼ en tę̄ hierą “polei neōn, hos loipon ēn apsaustos, asylias ēxiō- “menos tēs pasēs, methērmozeto kai meteschēmatizen “eis oikeion hieron, hina Dios epiphanous neou chrēma- “tizę̄ Gaïou.”
“So great was the capriciousness of Gaius's character toward all, but especially toward the Jewish race. Bitterly hating them, he appropriated their prayer-houses in the other cities, beginning with those in Alexandria, filling them with images and statues of his own form (for by permitting others to set them up he was in effect setting them up himself); and the temple in the holy city, which had remained untouched and had been thought worthy of complete inviolability, he altered and transformed into a temple of his own, so that it might be called the temple of Gaius, the new Zeus made manifest.”
Notes and citation
Summary: Philo (quoted): Gaius filled the synagogues with his images and tried to turn the Jerusalem temple into his own shrine.
- Quotation from Philo, Legat. 346.
Extrabiblical texts: Philo, Legat. 346 (Philo of Alexandria (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.6.2 (Dindorf 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-6-2).
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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.
2.6.3Dindorf 4:53
μυρία μὲν οὖν ἄλλα δεινὰ καὶ πέρα πάσης διηγήσεως ὁ αὐτὸς κατὰ τὴν Ἀλεξάνδρειαν συμβεβηκότα Ἰουδαίοις ἐπὶ τοῦ δηλουμένου ἐν δευτέρῳ συγγράμματι ᾧ ἐπέγραψε “περὶ ἀρετῶν” ἱστορεῖ. συνᾴδει δʼ αὐτῷ καὶ ὁ Ἰώσηπος, ὁμοίως ἀπὸ τῶν Πιλάτου χρόνων καὶ τῶν κατὰ τοῦ σωτῆρος ἡμῶν τετολμημένων τὰς κατὰ παντὸς τοῦ ἔθνους ἐνάρξασθαι σημαίνων συμφοράς.
myria men oun alla deina kai pera pasēs diēgēseōs ho autos kata tēn Alexandreian symbebēkota Ioudaiois epi tou dēloumenou en deuterǭ syngrammati hǭ epegrapse “peri aretōn” historei. synądei dʼ autǭ kai ho Iōsēpos, homoiōs apo tōn Pilatou chronōn kai tōn kata tou sōtēros hēmōn tetolmēmenōn tas kata pantos tou ethnous enarxasthai sēmainōn symphoras.
Countless other terrible things beyond all description the same writer relates as having befallen the Jews in Alexandria under the emperor mentioned, in a second work which he entitled On the Virtues. Josephus agrees with him, likewise indicating that the calamities of the whole nation began from the times of Pilate and the crimes committed against our Saviour.
Notes and citation
Summary: Philo's On the Virtues and Josephus both show the Jews' calamities beginning under Pilate.
- “On the Virtues” may be the title of the group of books including Against Flaccus and the Embassy.
Extrabiblical texts: Philo, Flacc. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.6.3 (Dindorf 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-6-3).
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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.
2.6.4Dindorf 4:53–54
ἄκουε δʼ οὖν οἷα καὶ οὗτος ἐν δευτέρῳ τοῦ Ἰουδαϊκοῦ πολέμου αὐταῖς συλλαβαῖς δηλοῖ λέγων πεμφθεὶς δὲ εἰς Ἰουδαίαν ἐπί- “τροπος ὑπὸ Τιβερίου Πιλᾶτος νύκτωρ κεκαλυμμένας “ εἰς Ἱεροσόλυμα παρεισκομίζει τὰς Καίσαρος εἰκόνας· “ σημαῖαι καλοῦνται. τοῦτο μεθʼ ἡμέραν μεγίστην “ταραχὴν ἤγειρε τοῖς Ἰουδαίοις. οἱ γὰρ ἐγγὺς πρὸς “ τὴν ὄψιν ἐξεπλάγησαν, ὡς πεπατημένων αὐτοῖς τῶν νόμων. οὐδὲν γὰρ ἀξιοῦσιν ἐν τῇ πόλει δείκηλον “τίθεσθαι.’’
akoue dʼ oun hoia kai houtos en deuterǭ tou Ioudaïkou polemou autais syllabais dēloi legōn pemphtheis de eis Ioudaian epi- “tropos hypo Tiberiou Pilatos nyktōr kekalymmenas “ eis Hierosolyma pareiskomizei tas Kaisaros eikonas; “ sēmaiai kalountai. touto methʼ hēmeran megistēn “tarachēn ēgeire tois Ioudaiois. hoi gar engys pros “ tēn opsin exeplagēsan, hōs pepatēmenōn autois tōn nomōn. ouden gar axiousin en tę̄ polei deikēlon “tithesthai.’’
Hear, then, what he too shows in the second book of the Jewish War, saying in these very words: “Pilate, sent to Judea as procurator by Tiberius, brought into Jerusalem by night, veiled, the images of Caesar, which are called standards. This, when day came, stirred up the greatest disturbance among the Jews; for those near at hand were astounded at the sight, as though their laws had been trampled on; for they do not allow any image to be set up in the city.”
Notes and citation
Summary: Josephus (quoted): Pilate brought Caesar's images into Jerusalem by night, causing a great uproar.
- Quotation from Josephus, J.W. 2.169–170.
Extrabiblical texts: Josephus, J.W. 2.169–170 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.6.4 (Dindorf 4:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-6-4).
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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.
2.6.5Dindorf 4:54
ταῦτα δὲ συγκρίνας τῇ τῶν εὐαγγελίων γραφῇ εἴσῃ ὡς οὐκ εἰς μακρὸν αὐτοὺς μετῆλθεν, ἣν ἔρρηξαν ἐπʼ αὐτοῦ Πιλάτου φωνὴν, διʼ ἧς οὐκ ἄλλον ἢ μόνον ἔχειν ἐπεβόων Καίσαρα βασιλέα
tauta de synkrinas tę̄ tōn euangeliōn graphę̄ eisę̄ hōs ouk eis makron autous metēlthen, hēn errēxan epʼ autou Pilatou phōnēn, diʼ hēs ouk allon ē monon echein epeboōn Kaisara basilea
Comparing these things with the scripture of the Gospels, you will know that not long afterwards there overtook them the cry which they had uttered before this same Pilate, when they shouted that they had no king but Caesar alone.
John 19:15 (allusion, high confidence)
Notes and citation
Summary: This came soon after they had cried before Pilate that they had no king but Caesar.
- Allusion to John 19:15.
Cite (SBL): Eusebius, Hist. eccl. 2.6.5 (Dindorf 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-6-5).
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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.
2.6.6Dindorf 4:54
εἶτα δὲ καὶ ἄλλην ἐξῆς ὁ αὐτὸς συγγραφεὺς ἱστορεῖ μετελθεῖν αὐτοὺς συμφορὰν ἐντούτοις “ μετὰ δὲ ταῦτα 7 “ ἐτέραν ταραχὴν ἐκίνει, τὸν ἱερὸν θησαυρὸν, καλεῖ- “ ται δὲ κορβανᾶς, εἰς καταγωγὴν ὑδάτων ἐξαναλί- “ σκων. κατῄει δὲ ἀπὸ τριακοσίων σταδίων. πρὸς “ τοῦτο τοῦ πλήθους ἀγανάκτησις ἦν.
eita de kai allēn exēs ho autos syngrapheus historei metelthein autous symphoran entoutois “ meta de tauta 7 “ eteran tarachēn ekinei, ton hieron thēsauron, kalei- “ tai de korbanas, eis katagōgēn hydatōn exanali- “ skōn. katę̄ei de apo triakosiōn stadiōn. pros “ touto tou plēthous aganaktēsis ēn.
Then the same writer relates that another calamity followed them next, in these words: “After this he stirred up another disturbance by spending the sacred treasure, which is called Corban, on an aqueduct. The water was brought from a distance of three hundred stadia. At this the people were indignant.
Mark 7:11 (echo, low confidence)
Notes and citation
Summary: Josephus (quoted): Pilate used the temple treasury to build an aqueduct, angering the people.
- The quotation (2.6.6–7) is Josephus, J.W. 2.175–177. A stray numeral in the digital text is omitted. Corban: compare Mark 7:11.
Extrabiblical texts: Josephus, J.W. 2.175 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.6.6 (Dindorf 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-6-6).
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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.
2.6.7Dindorf 4:54
καὶ τοῦ Πι- “λάτου παρόντος εἰς Ἰεροσόλυμα περιστάντες τὸ βῆμα “ κατεβόων. ὁ δὲ προῄδει γὰρ αὐτῶν τὴν ταραχὴν) “ τῷ πλήθει τοὺς στρατιώτας ἐνόπλους, ἐσθῆσιν ἰδιω- “ τικαῖς κεκαλυμμένους ἐγκαταμίξας, καὶ ξίφει μὲν “ χρήσασθαι κωλύσας, ξύλοις δὲ παίειν τοὺς κεκρα- “γότας ἐγκελευσάμενος, σύνθημα δίδωσιν ἀπὸ τοῦ “ βήματος. τυπτόμενοι δὲ οἱ Ἰουδαῖοι πολλοὶ μὲν ἀπὸ “ τῶν πληγῶν, πολλοὶ δὲ ὑπὸ σφῶν αὐτῶν ἐν τῇ φυγῇ “ καταπατηθέντες ἀπώλοντο, πρὸς δὲ τὴν συμφορὰν “ τῶν ἀνῃρημένων καταπλαγὲν τὸ πλῆθος ἐσιώπησεν.
kai tou Pi- “latou parontos eis Ierosolyma peristantes to bēma “ kateboōn. ho de proę̄dei gar autōn tēn tarachēn) “ tǭ plēthei tous stratiōtas enoplous, esthēsin idiō- “ tikais kekalymmenous enkatamixas, kai xiphei men “ chrēsasthai kōlysas, xylois de paiein tous kekra- “gotas enkeleusamenos, synthēma didōsin apo tou “ bēmatos. typtomenoi de hoi Ioudaioi polloi men apo “ tōn plēgōn, polloi de hypo sphōn autōn en tę̄ phygę̄ “ katapatēthentes apōlonto, pros de tēn symphoran “ tōn anę̄rēmenōn kataplagen to plēthos esiōpēsen.
And when Pilate was present in Jerusalem, they surrounded his tribunal and shouted him down. But he (for he knew beforehand of their disturbance) mixed armed soldiers, dressed in civilian clothes, among the crowd, and having forbidden them to use the sword, but ordered them to beat those who shouted with clubs, he gave the signal from the tribunal. The Jews, being beaten, perished, many from the blows and many trampled by one another in the flight; and the crowd, stunned by the fate of those killed, fell silent.”
Notes and citation
Summary: Josephus (quoted): Pilate had disguised soldiers club the protesters; many died and the crowd was silenced.
- Quotation from Josephus, J.W. 2.176–177.
Extrabiblical texts: Josephus, J.W. 2.176–177 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.6.7 (Dindorf 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-6-7).
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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.
2.6.8Dindorf 4:54–55
ἐπὶ τούτοις μυρίας ἄλλας ἐν αὐτοῖς Ἱεροσολύμοις κεκινῆσθαι νεωτεροποιίας ὁ αὐτὸς ἐμφαίνει, παριστὰς ὡς οὐδαμῶς ἐξ ἐκείνου διέλιπον τήν τε πόλιν καὶ τὴν Ἰουδαίαν ἅπασαν στάσεις καὶ πόλεμοι καὶ κακῶν ἐπάλληλοι μηχαναὶ, εἰσότε τὸ πανύστατον ἡ κατὰ Οὐεσπασιανὸν αὐτοὺς μετῆλθε πολιορκία. Ἰουδαίους μὲν οὖν, ὧν κατὰ τοῦ Χριστοῦ τετολμήκασι, ταύτῃ πη τὰ ἐκ τῆς θείας μετῄει δίκης.
epi toutois myrias allas en autois Hierosolymois kekinēsthai neōteropoiias ho autos emphainei, paristas hōs oudamōs ex ekeinou dielipon tēn te polin kai tēn Ioudaian hapasan staseis kai polemoi kai kakōn epallēloi mēchanai, eisote to panystaton hē kata Ouespasianon autous metēlthe poliorkia. Ioudaious men oun, hōn kata tou Christou tetolmēkasi, tautę̄ pē ta ek tēs theias metę̄ei dikēs.
Besides these, the same writer shows that countless other revolts were stirred up in Jerusalem itself, making clear that from that time seditions, wars, and successive plots of evil never ceased in the city and all Judea, until finally the siege under Vespasian overtook them. In this way, then, the penalties of divine justice pursued the Jews for the crimes they had dared against Christ.
Notes and citation
Summary: Josephus shows constant revolts until Vespasian's siege, which Eusebius sees as divine punishment for the crime against Christ.
- Eusebius's interpretation of these events as divine punishment is his own theological reading, common in early Christian writers.
Cite (SBL): Eusebius, Hist. eccl. 2.6.8 (Dindorf 4:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-6-8).
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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.
Church 2, chapter 7
2.7.1Dindorf 4:55
Οὐκ ἀγνοεῖν δὲ ἄξιον ὡς καὶ αὐτὸν ἐκεῖνον τὸν ἐπὶ τοῦ σωτῆρος Πιλᾶτον, κατὰ Γάϊον, οὗ τοὺς χρόνους διέξιμεν, τοσαύταις περιπεσεῖν κατέχει λόγος συμφοραῖς ὡς ἐξ ἀνάγκης αὐτοφονευτὴν ἑαυτοῦ καὶ τιμωρὸν αὐτόχειρα γενέσθαι, τῆς θείας, ὡς ἔοικε, δίκης οὐκ εἰς μακρὸν αὐτὸν μετελθούσης. ἱστοροῦσιν Ἑλλήνων οἱ τὰς Ὀλυμπιάδας ἅμα τοῖς κατὰ χρόνους πεπραγμένοις ἀναγράψαυτες.
Ouk agnoein de axion hōs kai auton ekeinon ton epi tou sōtēros Pilaton, kata Gaïon, hou tous chronous dieximen, tosautais peripesein katechei logos symphorais hōs ex anankēs autophoneutēn heautou kai timōron autocheira genesthai, tēs theias, hōs eoike, dikēs ouk eis makron auton metelthousēs. historousin Hellēnōn hoi tas Olympiadas hama tois kata chronous pepragmenois anagrapsautes.
It is worth knowing that tradition holds that Pilate himself, the governor at the time of the Saviour, fell, under Gaius, whose times we are describing, into such misfortunes that he was forced to become his own slayer and to punish himself with his own hand, divine justice, it seems, overtaking him before long. The Greek writers who record the Olympiads together with the events in chronological order relate this.
Notes and citation
Summary: Tradition says Pilate, under Gaius, fell into such misfortunes that he killed himself.
- The Greek chronographers are not named; the tradition is not otherwise attested and its historicity is doubtful.
Cite (SBL): Eusebius, Hist. eccl. 2.7.1 (Dindorf 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-7-1).
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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.
Church 2, chapter 8
2.8.1Dindorf 4:55
Ἀλλὰ γὰρ Γάϊον οὐδʼ ὅλοις τέτταρσιν ἔτεσι τὴν ἀρχὴν διακατασχόντα Κλαύδιος αὐτοκράτωρ διαδέχεται. καθʼ ὃν λιμοῦ τὴν οἰκουμένην πιέσαντος, τοῦτο δὲ καὶ οἱ πόρρω τοῦ καθʼ ἡμᾶς λόγου συγγραφεἵς ταῖς αὐτῶν ἱστορίαις παρέδοσαν), ἡ κατὰ τὰς Πραξεῖς τῶν ἀποστόλων Ἀγά βου προφήτου περὶ τοῦ μέλλειν ἔσεσθαι λιμὸν ἐφʼ ὅλην τὴν οἰκουμένην πέρας ἐλάμβανε πρόρρησις.
Alla gar Gaïon oudʼ holois tettarsin etesi tēn archēn diakataschonta Klaudios autokratōr diadechetai. kathʼ hon limou tēn oikoumenēn piesantos, touto de kai hoi porrō tou kathʼ hēmas logou syngrapheis tais autōn historiais paredosan), hē kata tas Praxeis tōn apostolōn Aga bou prophētou peri tou mellein esesthai limon ephʼ holēn tēn oikoumenēn peras elambane prorrēsis.
But Gaius, having held power not quite four years, was succeeded by the emperor Claudius. In his time, when famine pressed hard on the world (and writers far removed from our teaching have recorded this in their histories), the prediction of the prophet Agabus in the Acts of the Apostles, that there would be a famine over the whole world, was fulfilled.
Acts 11:28 (allusion, high confidence)
Notes and citation
Summary: Under Claudius the famine foretold by Agabus came to pass, as pagan historians also record.
- Allusion to Acts 11:28.
Cite (SBL): Eusebius, Hist. eccl. 2.8.1 (Dindorf 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-8-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.8.2Dindorf 4:55
τὸν δὲ κατὰ Κλαύδιον λιμὸν ἐπισημηνάμενος ἐν ταῖς Πράξεσιν ὁ Λουκᾶς, ἱστορήσας τε ὡς ἄρα διὰ Παύλου καὶ Βαρνάβα οἱ κατὰ Ἀντιόχειαν ἀδελφοὶ τοῖς κατὰ τὴν Ἰουδαίαν ἐξ ὧν ἕκαστος ηὐπόρει διαπεμψήμενοι ἦσαν ἐπιφέρει λέγων·
ton de kata Klaudion limon episēmēnamenos en tais Praxesin ho Loukas, historēsas te hōs ara dia Paulou kai Barnaba hoi kata Antiocheian adelphoi tois kata tēn Ioudaian ex hōn hekastos ēuporei diapempsēmenoi ēsan epipherei legōn;
Luke, having noted the famine under Claudius in the Acts, and having related how the brothers at Antioch sent to those in Judea, each according to his means, through Paul and Barnabas, adds, saying:
Acts 11:29–30 (allusion, high confidence)
Notes and citation
Summary: Luke records the relief sent from Antioch and continues his account.
- Allusion to Acts 11:29–30.
Cite (SBL): Eusebius, Hist. eccl. 2.8.2 (Dindorf 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-8-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 9
2.9.1Dindorf 4:55–56
“ Κατ΄ ἐκεῖνον δὲ τὸν καιρὸν, δῆλον ὅτι ἐπὶ Κλαυδίου, ἐπέβαλεν ὁ βασιλεὺς Ἡρώδης τὰς χεῖρας, κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας, ἀνεῖλέ τε Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ.”
“ Kat΄ ekeinon de ton kairon, dēlon hoti epi Klaudiou, epebalen ho basileus Hērōdēs tas cheiras, kakōsai tinas tōn apo tēs ekklēsias, aneile te Iakōbon ton adelphon Iōannou machairą.”
“About that time” (clearly under Claudius) “Herod the king laid hands on some of those from the church to harm them, and killed James the brother of John with the sword.”
Acts 12:1–2 (quotation, high confidence)
Notes and citation
Summary: Acts records that Herod Agrippa killed James the brother of John.
- The quotation is Acts 12:1–2.
Topics: Martyrdom, Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.9.1 (Dindorf 4:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-9-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.9.2Dindorf 4:56
περὶ τούτου δʼ ὁ Κλήμης τοῦ Ἰακώβου καὶ ἱστορίαν μνήμης ἀξίαν ἐν τῇ τῶν Ὑποτυπώσεων ἑβδόμῃ παρατίθεται, ὡσὰν ἐκ παραδόσεως τῶν πρὸ αὐτοῦ φάσκων, ὅτι δὴ ὁ εἰσαγαγὼν αὐτὸν εἰς δικαστήριον, μαρτυρήσαντα ἰδὼν αὐτὸν, κινηθεὶς ὡμολόγησεν εἶναι καὶ αὐτὸς ἑαυτὸν Χριστιανόν.
peri toutou dʼ ho Klēmēs tou Iakōbou kai historian mnēmēs axian en tę̄ tōn Hypotypōseōn hebdomę̄ paratithetai, hōsan ek paradoseōs tōn pro autou phaskōn, hoti dē ho eisagagōn auton eis dikastērion, martyrēsanta idōn auton, kinētheis hōmologēsen einai kai autos heauton Christianon.
About this James, Clement, in the seventh book of the Outlines, sets out a story worth remembering, saying it comes from the tradition of those before him: that the man who brought him to court, seeing him bear witness, was moved and confessed that he too was a Christian.
Notes and citation
Summary: Clement's Outlines tell how James's accuser, moved by his witness, confessed himself a Christian.
- Report from Clement of Alexandria, Hypotyposes, book 7 (lost).
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. book 7 (Clement of Alexandria, Hypotyposes (fragments); allusion)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.9.2 (Dindorf 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-9-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.9.3Dindorf 4:56
συναπήχθησαν οὖν ἄμφω, φησὶ, καὶ κατὰ τὴν ὁδὸν ἠξίωσεν ἀφεθῆναι αὐτῷ ὑπὸ τοῦ Ἰακώβου. ὁ δὲ ὀλίγον σκεψάμενος “εἰρήνη σοι” εἶπε, καὶ κατεφίλησεν αὐτόν. καὶ οὕτως ἀμφότεροι ὁμοῦ ἐκαρατομήθησαν.
synapēchthēsan oun amphō, phēsi, kai kata tēn hodon ēxiōsen aphethēnai autǭ hypo tou Iakōbou. ho de oligon skepsamenos “eirēnē soi” eipe, kai katephilēsen auton. kai houtōs amphoteroi homou ekaratomēthēsan.
“So they were both led away together,” he says, “and on the way he asked James to forgive him. And he, after considering a little, said, ‘Peace be with you,’ and kissed him. And so both were beheaded together.”
Notes and citation
Summary: Clement (quoted): the accuser asked James's forgiveness; James blessed him, and both were beheaded.
- Quotation from Clement of Alexandria, Hypotyposes, book 7.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. book 7 (Clement of Alexandria, Hypotyposes (fragments); quotation)
Topics: Martyrdom
Cite (SBL): Eusebius, Hist. eccl. 2.9.3 (Dindorf 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-9-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.9.4Dindorf 4:56
τὸ τηνικαῦτα δὲ, ὥς φησιν ἡ θεία γραφὴ, ἰδὼν ὁ Ἡρώδης ἐπὶ τῇ τοῦ Ἰακώβου ἀναιρέσει ὅτι δὴ πρὸς ἡδονῆς εἴη τὸ πραχθὲν τοῖς Ἰουδαίοις, ἐπιτίθεται καὶ Πέτρῳ, δεσμοῖς τε αὐτὸν παραδοὺς ὅσον οὔπω καὶ τὸν κατʼ αὐτοῦ φόνον ἐνήργησεν ἂν, εἰ μὴ διὰ θείας ἐπιφανείας ἐπιστάντος αὐτῷ νύκτωρ ἀγγέλου παραδόξως τῶν εἱργμῶν ἀπαλλαγεὶς ἐπὶ τὴν τοῦ κηρύγματος ἀφεῖτο διακονίαν. καὶ τὰ μὲν κατὰ Πέτρον οὕτως εἶχεν οἰκονομίας.
to tēnikauta de, hōs phēsin hē theia graphē, idōn ho Hērōdēs epi tę̄ tou Iakōbou anairesei hoti dē pros hēdonēs eiē to prachthen tois Ioudaiois, epitithetai kai Petrǭ, desmois te auton paradous hoson oupō kai ton katʼ autou phonon enērgēsen an, ei mē dia theias epiphaneias epistantos autǭ nyktōr angelou paradoxōs tōn heirgmōn apallageis epi tēn tou kērygmatos apheito diakonian. kai ta men kata Petron houtōs eichen oikonomias.
Then, as the divine Scripture says, Herod, seeing after the killing of James that what had been done pleased the Jews, attacked Peter too, and having put him in chains would very soon have carried out his murder, had not an angel appeared to him by night in a divine vision, and he was wonderfully released from his bonds and set free for the ministry of preaching. So God's dispensation for Peter was carried out.
Acts 12:3–11 (allusion, high confidence)
Notes and citation
Summary: Herod then imprisoned Peter, but an angel freed him by night.
- Allusion to Acts 12:3–11.
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 2.9.4 (Dindorf 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-9-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 10
2.10.1Dindorf 4:56–57
Τὰ δέ γε τῆς κατὰ τῶν ἀποστόλων ἐγχειρήσεως τοῦ βασιλέως οὐκέτʼ ἀναβολῆς εἴχετο, ἀλλά γέ τοι αὐτὸν ὁ τῆς θείας δίκης τιμωρὸς διάκονος μετῄει, παραυτίκα μετὰ τὴν τῶν ἀποστόλων ἐπιβουλὴν, ὡς ἡ τῶν Πράξεων ἱστορεῖ γραφὴ, ὁρμήσαντα μὲν ἐπὶ τὴν Καισάρειαν, ἐν ἐπισήμῳ δʼ ἐνταῦθα ἑορτῆς ἡμέρᾳ λαμπρᾷ καὶ βασιλικῇ κοσμησάμενον ἐσθῆτι, ὑψηλόν τε πρὸ βήματος δημηγορήσαντα· τοῦ γάρ τοι δήμου παντὸς ἐπευφημήσαντος τῇ δημηγορίᾳ, ὡς ἐπὶ θεοῦ φωνῇ καὶ οὐκ ἀνθρώπου, παραχρῆμα τὸ λόγιον πατάξαι αὐτὸν ἄγγελον κυρίου ἱστορεῖ, γενόμενόν τε σκωληκόβρωτον ἐκψῦξαι.
Ta de ge tēs kata tōn apostolōn encheirēseōs tou basileōs ouketʼ anabolēs eicheto, alla ge toi auton ho tēs theias dikēs timōros diakonos metę̄ei, parautika meta tēn tōn apostolōn epiboulēn, hōs hē tōn Praxeōn historei graphē, hormēsanta men epi tēn Kaisareian, en episēmǭ dʼ entautha heortēs hēmerą lamprą kai basilikę̄ kosmēsamenon esthēti, hypsēlon te pro bēmatos dēmēgorēsanta; tou gar toi dēmou pantos epeuphēmēsantos tę̄ dēmēgorią, hōs epi theou phōnę̄ kai ouk anthrōpou, parachrēma to logion pataxai auton angelon kyriou historei, genomenon te skōlēkobrōton ekpsyxai.
The consequences of the king's attempt against the apostles were no longer delayed; the avenging minister of divine justice overtook him immediately after his plot against the apostles, as the scripture of the Acts relates. He went to Caesarea, and there, on a notable feast day, adorned in splendid royal clothing, he harangued the people from a high place before the tribunal; and when the whole people applauded the speech, as at the voice of a god and not of a man, the Word relates that an angel of the Lord immediately struck him, and he was eaten by worms and breathed his last.
Acts 12:21–23 (allusion, high confidence)
Notes and citation
Summary: Herod, acclaimed as a god at Caesarea, was struck by an angel and died, eaten by worms.
- Allusion to Acts 12:19–23.
Cite (SBL): Eusebius, Hist. eccl. 2.10.1 (Dindorf 4:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.2Dindorf 4:57
θαυμάσαι δʼ ἄξιον τῆς περὶ τὴν θείαν γραφὴν καὶ ἐν τῷδε τῷ παραδόξῳ συμφωνίας τὴν τοῦ Ἰωσήπου ἱστορίαν, καθʼ ἣν ἐπιμαρτυρῶν τῇ ἀληθείᾳ δῆλός ἐστιν ἐν τόμῳ τῆς ἀρχαιολογίας ἐννεακαιδεκάτῳ, ἔνθα αὐτοῖς γράμμασιν ὧδέ πως τὸ θαῦμα διηγεῖται
thaumasai dʼ axion tēs peri tēn theian graphēn kai en tǭde tǭ paradoxǭ symphōnias tēn tou Iōsēpou historian, kathʼ hēn epimartyrōn tę̄ alētheią dēlos estin en tomǭ tēs archaiologias enneakaidekatǭ, entha autois grammasin hōde pōs to thauma diēgeitai
It is worth marvelling at the agreement of Josephus's account with the divine scripture in this wonder as well; in it he plainly bears witness to the truth in the nineteenth volume of the Antiquities, where he narrates the wonder in these very words:
Notes and citation
Summary: Josephus's account of Agrippa's death agrees remarkably with Acts.
Extrabiblical texts: Josephus, Ant. 19.343–350 (Josephus (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.10.2 (Dindorf 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.3Dindorf 4:57
“τρίτον “ ἔτος αὐτῷ βασιλεύοντι τῆς ὅλης Ἰουδαίας πεπλήρωτο, καὶ παρῆν εἰς πόλιν Καισάρειαν, ἣ τὸ πρότρερον Στράτωνος πύργος ἐκαλεῖτο. συνετέλει δʼ ἐνταυθα θεωρίας εἰς τὴν Καίσαρος τιμὴν, ὑπὲρ τῆς ἐκείνου σωτηρίας ἑορτήν τινα ταύτην ἐπιστάμενος. καὶ παρʼ αὐτὴν ἤθροιστο τῶν κατὰ τὴν ἐπάρχιον ἐν ‘ καὶ προβεβηκότων εἰς ἀξίαν πλῆθος.
“triton “ etos autǭ basileuonti tēs holēs Ioudaias peplērōto, kai parēn eis polin Kaisareian, hē to protreron Stratōnos pyrgos ekaleito. synetelei dʼ entautha theōrias eis tēn Kaisaros timēn, hyper tēs ekeinou sōtērias heortēn tina tautēn epistamenos. kai parʼ autēn ēthroisto tōn kata tēn eparchion en ‘ kai probebēkotōn eis axian plēthos.
“The third year of his reign over all Judea had been completed, and he came to the city of Caesarea, which was formerly called Strato's Tower. There he held spectacles in honour of Caesar, knowing this to be a festival for his welfare. And at it there had gathered a multitude of those of rank and advanced in dignity throughout the province.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Josephus (quoted): in his third year Agrippa held games at Caesarea in the emperor's honour.
- The quotation (2.10.3–9) is Josephus, Ant. 19.343–350. The digital text is damaged (“ἐν ‘”).
Extrabiblical texts: Josephus, Ant. 19.343 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.10.3 (Dindorf 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.4Dindorf 4:57
δευτέρᾳ δὲ τῶν θεωριῶν ἡ̣μέρᾳ στολὴν ἐνδυσάμενος ἐξ ἁ πεποιημένην πᾶσαν, ὡς θαυμάσιον ὑφὴν εἶναι, παρῆλθεν εἰς τὸ θέατρον ἀρχομένης ἡμέραςἔνθα ταῖς πρώταις τῶν ἡλιακῶν ἀκτίνων ἐπιβολαῖς “ ὁ ἄργυρος καταυγασθεὶς θαυμασίως ἀπέστιλβε, μαρ- “ μαίρων τι φοβερὸν καὶ τοῖς εἰς αὐτὸν ἀτενίζουσι φρικῶδες.
deuterą de tōn theōriōn hēmerą stolēn endysamenos ex ha pepoiēmenēn pasan, hōs thaumasion hyphēn einai, parēlthen eis to theatron archomenēs hēmerasentha tais prōtais tōn hēliakōn aktinōn epibolais “ ho argyros kataugastheis thaumasiōs apestilbe, mar- “ mairōn ti phoberon kai tois eis auton atenizousi phrikōdes.
On the second day of the spectacles, having put on a robe made entirely of silver, so that its weave was marvellous, he came into the theatre at the start of the day. There the silver, lit up by the first touch of the sun's rays, shone wonderfully, glittering in a way that was terrifying and awe-inspiring to those who gazed at it.
Notes and citation
Summary: Josephus (quoted): Agrippa appeared at dawn in a robe of silver that blazed in the sunlight.
- Quotation from Josephus, Ant. 19.344. The digital text has lost ἀργύρου after ἐξ.
Extrabiblical texts: Josephus, Ant. 19.344 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.10.4 (Dindorf 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.5Dindorf 4:57
εὐθὺς δὲ οἱ κόλακες τὰς οὐδὲν ἐκείνῳ “πρὸς ἀγαθοῦ ἄλλος ἄλλοθεν φωνὰς ἀνεβόων, θεὸν προσαγορεύοντες, ‘ εὐμενής τε εἴης ἐπιλέγοντες· εἰ καὶ μέχρι νῦν ὡς ἄνθρωπον ἐφοβήθημεν, ἀλλὰ τοὐντεῦθεν κρείττονά σε θνητῆς τῆς φύσεως ὁμολο- “ γοῦμεν.’
euthys de hoi kolakes tas ouden ekeinǭ “pros agathou allos allothen phōnas aneboōn, theon prosagoreuontes, ‘ eumenēs te eiēs epilegontes; ei kai mechri nyn hōs anthrōpon ephobēthēmen, alla tounteuthen kreittona se thnētēs tēs physeōs homolo- “ goumen.’
And at once his flatterers from various sides raised cries that did him no good, addressing him as a god and adding, ‘Be gracious! If until now we have feared you as a man, from now on we confess you to be more than mortal in nature.’
Notes and citation
Summary: Josephus (quoted): flatterers hailed Agrippa as a god.
- Quotation from Josephus, Ant. 19.345.
Extrabiblical texts: Josephus, Ant. 19.345 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.10.5 (Dindorf 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.6Dindorf 4:57–58
οὐκ ἐπέπληξε τούτοις ὁ βασιλεὺς, οὐδὲ “τὴν κολακείαν ἀσεβοῦσαν ἀπετρίψατο. ἀνακύψας “δὲ μετʼ ὀλίγον τῆς ἑαυτοῦ κεφαλῆς ὑπερκαθεζόμενον “εἶδεν ἄγγελον. τοῦτον εὐθὺς ἐνόησε κακῶν εἶναι “αἴτιον, τὸν καί ποτε τῶν ἀγαθῶν γενόμενον, καὶ “ διακάρδιον ἔσχεν ὀδύνην.
ouk epeplēxe toutois ho basileus, oude “tēn kolakeian asebousan apetripsato. anakypsas “de metʼ oligon tēs heautou kephalēs hyperkathezomenon “eiden angelon. touton euthys enoēse kakōn einai “aition, ton kai pote tōn agathōn genomenon, kai “ diakardion eschen odynēn.
The king did not rebuke them, nor reject the impious flattery. But looking up a little later, he saw an angel sitting above his head. This he at once recognized as the cause of evils, as it had once been of good things, and he felt a pain that pierced his heart.
Notes and citation
Summary: Josephus (quoted): Agrippa did not reject the flattery, and then saw an angel above his head.
- Quotation from Josephus, Ant. 19.346. In Josephus the figure is an owl, which Eusebius's text makes an angel (ἄγγελον), probably by abridgment of “an owl … as a messenger of evil.”
Extrabiblical texts: Josephus, Ant. 19.346 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.10.6 (Dindorf 4:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.7Dindorf 4:58
ἄθρουν δʼ αὐτῷ τῆς “κοιλίας προσέφυσεν ἄλγημα, μετὰ σφοδρότητος ἀρξά- “μενον. ἀναθεωρῶν οὖν πρὸς τοὺς φίλους, ὁ θεὸς “ ὑμῖν ἐγὼ, φησὶν, ἤδη καταστρέφειν ἐπιτάττομαι τὸν “βίον, παραχρῆμα τῆς εἱμαρμένης τὰς ἄρτι μου κατε- “ψευσμένας φωνὰς ἐλεγχούσης. ὁ κληθεὶς ἀθάνατος “ ὑμῶν ἤδη θανεῖν ἀπάγομαι. δεκτέον δὲ τὴν “ πεπρωμένην, ᾗ θεὸς βεβούληται. καὶ γὰρ βεβιώ- “ κάμεν οὐδαμῆ φαύλως, ἀλλʼ ἐπὶ τῆς μακαριζομένης “ λαμπρότητος. ταῦτα δὲ λέγων ἐπιτάσει τῆς ὀδύνης ‘κατεπονεῖτο.
athroun dʼ autǭ tēs “koilias prosephysen algēma, meta sphodrotētos arxa- “menon. anatheōrōn oun pros tous philous, ho theos “ hymin egō, phēsin, ēdē katastrephein epitattomai ton “bion, parachrēma tēs heimarmenēs tas arti mou kate- “pseusmenas phōnas elenchousēs. ho klētheis athanatos “ hymōn ēdē thanein apagomai. dekteon de tēn “ peprōmenēn, hę̄ theos beboulētai. kai gar bebiō- “ kamen oudamē phaulōs, allʼ epi tēs makarizomenēs “ lamprotētos. tauta de legōn epitasei tēs odynēs ‘kateponeito.
A sudden pain in the belly seized him, beginning with violence. Looking round at his friends, he said, ‘I, your god, am now ordered to end my life, fate at once refuting the words just falsely spoken of me. I who was called immortal by you am now led away to die. But I must accept my lot, as God has willed; for we have lived in no mean way, but in a splendour counted blessed.’ Saying this, he was overcome by the increasing pain.
Notes and citation
Summary: Josephus (quoted): seized by violent pain, Agrippa acknowledged that the “god” was about to die.
- Quotation from Josephus, Ant. 19.346–347.
Extrabiblical texts: Josephus, Ant. 19.347 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.10.7 (Dindorf 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.8Dindorf 4:58
μετὰ σπουδῆς οὖν εἰς τὸ βασίλειον “ ἐκομίσθη, καὶ διῆξε λόγος εἰς πάντας, ὡς ἔχοι τοῦ “τεθνάναι παντάπασι μετʼ ὀλίγον. ἡ πληθὺς δʼ αὐ- “ τίκα σὺν γυναιξὶ καὶ παισὶν ἐπὶ σάκκον καθεσθεῖσα ‘ τῷ πατρίῳ νόμῳ τὸν θεὸν ἱκέτευον ὑπὲρ τοῦ βασιλέως, οἰμωγῆς τε πάντʼ ἦν ἀνάπλεα καὶ θρήνων. ‘·ἐν ὑψηλῷ δʼ ὁ βασιλεὺς δωματίῳ κατακείμενος καὶ κάτω βλέπων αὐτοὺς πρηνεῖς προσπίπτοντας ἄδα “ κρυς οὐδʼ αὐτὸς ἔμενεν.
meta spoudēs oun eis to basileion “ ekomisthē, kai diēxe logos eis pantas, hōs echoi tou “tethnanai pantapasi metʼ oligon. hē plēthys dʼ au- “ tika syn gynaixi kai paisin epi sakkon kathestheisa ‘ tǭ patriǭ nomǭ ton theon hiketeuon hyper tou basileōs, oimōgēs te pantʼ ēn anaplea kai thrēnōn. ‘;en hypsēlǭ dʼ ho basileus dōmatiǭ katakeimenos kai katō blepōn autous prēneis prospiptontas ada “ krys oudʼ autos emenen.
So he was carried hastily to the palace, and the report went round to all that he would certainly die before long. And at once the multitude, with their wives and children, sitting in sackcloth according to their ancestral law, prayed to God for the king, and everything was full of lamentation and wailing. The king, lying in a high chamber and looking down on them falling prostrate, could not himself remain without tears.
Notes and citation
Summary: Josephus (quoted): the people prayed in sackcloth for the dying king, who wept at the sight.
- Quotation from Josephus, Ant. 19.349.
Extrabiblical texts: Josephus, Ant. 19.349 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.10.8 (Dindorf 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.9Dindorf 4:58
συνεχῶς δʼ ἐφʼ ἡμέρας “ πέντε τῷ τῆς γαστρὸς ἀλγήματι διεργασθεὶς τὸν βίον “ κατέστρεψεν, ἀπὸ γενέσεως ἄγων πεντηκοστὸν ἔτος “ καὶ τέταρτον, τῆς δὲ βασιλείας ἕβδομον. τέσσαρας “ μὲν οὖν ἐπὶ Γαίου Καίσαρος ἐβασίλευσεν ἐνιαυτοὺς, “ τῆς Φιλίππου μὲν τετραρχίας εἰς τριετίαν ἄρξας, τῷ ‘τετάρτῳ δὲ καὶ τὴν Ἡρώδου προσειληφὼς, τρεῖς δʼ “ ἐπιλαβὼν τῆς Κλαυδίου Καίσαρος αὐτοκρατορίας.’
synechōs dʼ ephʼ hēmeras “ pente tǭ tēs gastros algēmati diergastheis ton bion “ katestrepsen, apo geneseōs agōn pentēkoston etos “ kai tetarton, tēs de basileias hebdomon. tessaras “ men oun epi Gaiou Kaisaros ebasileusen eniautous, “ tēs Philippou men tetrarchias eis trietian arxas, tǭ ‘tetartǭ de kai tēn Hērōdou proseilēphōs, treis dʼ “ epilabōn tēs Klaudiou Kaisaros autokratorias.’
Worn out continuously for five days by the pain in his belly, he ended his life, in the fifty-fourth year of his age and the seventh of his reign. For he reigned four years under Gaius Caesar, ruling Philip's tetrarchy for three years and receiving Herod's as well in the fourth, and he held three more years of the rule of Claudius Caesar.”
Notes and citation
Summary: Josephus (quoted): Agrippa died after five days, aged fifty-four, in the seventh year of his reign.
- Quotation from Josephus, Ant. 19.350–351.
Extrabiblical texts: Josephus, Ant. 19.350–351 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.10.9 (Dindorf 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.10.10Dindorf 4:58–59
ταῦτα τὸν Ἰώσηπον μετὰ τῶν ἄλλων ταῖς θείαις συναληθεύοντα γραφαῖς ἀποθαυμάζω. εἰ δὲ περὶ τὴν τοῦ βασιλέως προσηγορίαν δόξειέ τισι διαφωνεῖν, ἀλλʼ ὅ γε χρόνος καὶ ἡ πρᾶξις τὸν αὐτὸν ὄντα δεί- κνυσιν, ἤτοι κατά τι σφάλμα γραφικὸν ἐνηλλαγμένου τοῦ ὀνόματος, ἢ καὶ διωνυμίας περὶ τὸν αὐτὸν, οἷα καὶ περὶ πολλοὺς, γεγενημένης.
tauta ton Iōsēpon meta tōn allōn tais theiais synalētheuonta graphais apothaumazō. ei de peri tēn tou basileōs prosēgorian doxeie tisi diaphōnein, allʼ ho ge chronos kai hē praxis ton auton onta dei- knysin, ētoi kata ti sphalma graphikon enēllagmenou tou onomatos, ē kai diōnymias peri ton auton, hoia kai peri pollous, gegenēmenēs.
I greatly admire Josephus for agreeing with the divine Scriptures in these as in other matters. And if to some he seems to disagree about the king's name, yet the time and the deed show him to be the same person, either because the name was changed by some copying error, or because he, like many others, had two names.
Notes and citation
Summary: Though Acts calls him Herod and Josephus Agrippa, the time and events show they are the same king.
Cite (SBL): Eusebius, Hist. eccl. 2.10.10 (Dindorf 4:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-10-10).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 11
2.11.1Dindorf 4:59
Ἐπεὶ δὲ πάλιν ὁ Λουκᾶς ἐν ταῖς Πράξεσιν εἰσάγει τὸν Γαμαλιήλ ἐν τῇ περὶ τῶν ἀποστόλων σκέψει λέγοντα ὡς ἄρα κατὰ τὸν δηλούμενον χρόνον ἀνέστη Θευδᾶς, λέγων ἑαυτὸν εἷναι τινὰ, ὃς κατελύθη, καὶ πάντες ὅσοι ἐπείσθησαν αὐτῷ διελύθησαν, φέρε καὶ τὴν περὶ τούτου παραθώμεθα τοῦ Ἰωσήπου γραφήν.
Epei de palin ho Loukas en tais Praxesin eisagei ton Gamaliēl en tę̄ peri tōn apostolōn skepsei legonta hōs ara kata ton dēloumenon chronon anestē Theudas, legōn heauton heinai tina, hos katelythē, kai pantes hosoi epeisthēsan autǭ dielythēsan, phere kai tēn peri toutou parathōmetha tou Iōsēpou graphēn.
And since Luke again in the Acts introduces Gamaliel, in the deliberation about the apostles, saying that at the time indicated Theudas arose, claiming to be somebody, who was destroyed, and all who followed him were dispersed, come, let us set out Josephus's account of him too.
Acts 5:36 (allusion, high confidence)
Notes and citation
Summary: Luke mentions Theudas through Gamaliel; Eusebius now gives Josephus's account of him.
- Allusion to Acts 5:36.
Cite (SBL): Eusebius, Hist. eccl. 2.11.1 (Dindorf 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-11-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.11.2Dindorf 4:59
ἱστορεῖ τοίνυν αὖθις κατὰ τὸν ἀρτίως δεδηλωμένον αὐτοῦ λόγον αὐτὰ δὴ ταῦτα κατὰ λέξιν “ Φάδου δὲ τῆς Ἰουδαίας ἐπιτροπεύοντος γόης “ τις ἀνὴρ, Θευδᾶς ὀνόματι, πείθει τὸν πλεῖστον ὄχλον “ ἀναλαβόντα τὰς κτήσεις ἕπεσθαι πρὸς τὸν Ἰορδάνην “ποταμὸν αὐτῷ. προφήτης γὰρ ἔλεγεν εἶναι, καὶ προστάγματι τὸν ποταμὸν σχίσας δίοδον ἔφη παρέ- “ ξειν αὐτοῖς ῥᾳδίαν. καὶ ταῦτα λέγων πολλοὺς ἠπά- “ τησεν.
historei toinyn authis kata ton artiōs dedēlōmenon autou logon auta dē tauta kata lexin “ Phadou de tēs Ioudaias epitropeuontos goēs “ tis anēr, Theudas onomati, peithei ton pleiston ochlon “ analabonta tas ktēseis hepesthai pros ton Iordanēn “potamon autǭ. prophētēs gar elegen einai, kai prostagmati ton potamon schisas diodon ephē pare- “ xein autois rhądian. kai tauta legōn pollous ēpa- “ tēsen.
He relates, then, in the book just mentioned, these very things word for word: “While Fadus was procurator of Judea, a certain impostor named Theudas persuaded a very great crowd to take their possessions and follow him to the river Jordan. For he said he was a prophet, and that by his command he would divide the river and provide them an easy passage. And by saying this he deceived many.
Notes and citation
Summary: Josephus (quoted): under Fadus, Theudas claimed he would part the Jordan and deceived many.
- The quotation (2.11.2–3) is Josephus, Ant. 20.97–98. Josephus dates Theudas under Fadus (ca. 44–46), after the time of Gamaliel's speech in Acts; Eusebius does not address the difficulty.
Extrabiblical texts: Josephus, Ant. 20.97 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.11.2 (Dindorf 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-11-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.11.3Dindorf 4:59
οὐ μὴν εἴασεν αὐτοὺς τῆς ἀφροσύνης ὄνα- ‘σθαι Φάδος, ἀλλʼ ἐξέπεμψεν ἴλην ἱππέων ἐπʼ αὐτοὺς, ‘ἥτις ἀπροσδόκητος ἐπιπεσοῦσα πολλοὺς μὲν ἀνεῖλε, “πολλοὺς δὲ ζῶντας ἔλαβεν· αὐτόν τε τὸν Θευδᾶν ζωγρήσαντες ἀποτέμνουσι τὴν κεφαλὴν καὶ κομίζου- “ σιν εἰς Ἱεροσόλυμα.’’ τούτοις ἑξῇ καὶ τοῦ κατὰ Κλαύδιον λιμοῦ γενομένου μνημονεύει ὧδέ πως·
ou mēn eiasen autous tēs aphrosynēs ona- ‘sthai Phados, allʼ exepempsen ilēn hippeōn epʼ autous, ‘hētis aprosdokētos epipesousa pollous men aneile, “pollous de zōntas elaben; auton te ton Theudan zōgrēsantes apotemnousi tēn kephalēn kai komizou- “ sin eis Hierosolyma.’’ toutois hexę̄ kai tou kata Klaudion limou genomenou mnēmoneuei hōde pōs;
But Fadus did not let them enjoy their folly; he sent out a squadron of cavalry against them, which fell on them unexpectedly, killed many, and took many alive. They captured Theudas himself, cut off his head, and carried it to Jerusalem.” Next after this he also mentions the famine that took place under Claudius, as follows:
Notes and citation
Summary: Josephus (quoted): Fadus's cavalry crushed Theudas's followers and beheaded him; Josephus then mentions the famine.
- Quotation from Josephus, Ant. 20.98.
Extrabiblical texts: Josephus, Ant. 20.98 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.11.3 (Dindorf 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-11-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 12
2.12.1Dindorf 4:59
“Ἐπὶ τούτοις δὲ καὶ τὸν ‘μέγαν λιμὸν κατὰ τὴν Ἰουδαίαν συνέβη γενέσθαι, καθʼ ὃν καὶ ἡ βασίλισσα Ἑλένη πολλῶν χρημάτων ὠνησαμένη σῖτον ἀπὸ τῆς Αἰγύπτου διένειμε τοῖς “ ἀπορουμένοις.’’
“Epi toutois de kai ton ‘megan limon kata tēn Ioudaian synebē genesthai, kathʼ hon kai hē basilissa Helenē pollōn chrēmatōn ōnēsamenē siton apo tēs Aigyptou dieneime tois “ aporoumenois.’’
“At this time it also happened that the great famine took place in Judea, during which Queen Helena, having bought grain from Egypt for large sums, distributed it to the needy.”
Notes and citation
Summary: Josephus (quoted): during the great famine Queen Helena bought grain from Egypt for the poor.
- Quotation from Josephus, Ant. 20.101 (compare 20.51).
Extrabiblical texts: Josephus, Ant. 20.101 (Josephus (works); quotation)
Cite (SBL): Eusebius, Hist. eccl. 2.12.1 (Dindorf 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-12-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.12.2Dindorf 4:59–60
σύμφωνα δʼ ἂν εὕροις καὶ ταῦτα τῇ τῶν Πραξέων τῶν ἀποστόλων γραφῇ, περιεχούσῃ ὡς ἄρα τῶν κατὰ τὴν Ἀντιόχειαν μαθητῶν καθὼς ηὐπορεῖτό τις, ὥρισαν ἕκαστος εἰς διακονίαν ἀποστεῖλαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ· ὃ καὶ ἐποίησαν, ἀποστείλαντες πρὸς τοὺς πρεσ βυτέρους διὰ χειρὸς Βαρνάβα καὶ Παύλου.
symphōna dʼ an heurois kai tauta tę̄ tōn Praxeōn tōn apostolōn graphę̄, periechousę̄ hōs ara tōn kata tēn Antiocheian mathētōn kathōs ēuporeito tis, hōrisan hekastos eis diakonian aposteilai tois katoikousin en tę̄ Ioudaią; ho kai epoiēsan, aposteilantes pros tous pres byterous dia cheiros Barnaba kai Paulou.
You will find this too in agreement with the scripture of the Acts of the Apostles, which relates that the disciples at Antioch, each according to his means, determined to send relief to those living in Judea; which they also did, sending it to the presbyters by the hand of Barnabas and Paul.
Acts 11:29–30 (allusion, high confidence)
Notes and citation
Summary: This agrees with Acts, where Antioch sent famine relief to the presbyters in Judea by Barnabas and Paul.
- Allusion to Acts 11:29–30.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 2.12.2 (Dindorf 4:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-12-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.12.3Dindorf 4:60
τῆς γέ τοι Ἑλένης, ἧς δὴ καὶ ὁ συγγραφεὺς ἐποιήσατο μνήμην, εἰσʼ έτι νῦν στῆλαι διαφανεῖς ἐν προαστείοις δείκνυνται τῆς νῦν Αἰλίας. τοῦ δὲ Ἀδιαβηνῶν ἔθνους αὕτη βασιλεῦσαι ε΄λέγετο.
tēs ge toi Helenēs, hēs dē kai ho syngrapheus epoiēsato mnēmēn, eisʼ eti nyn stēlai diaphaneis en proasteiois deiknyntai tēs nyn Ailias. tou de Adiabēnōn ethnous hautē basileusai e΄legeto.
Splendid monuments of this Helena, whom the historian mentioned, are still shown in the suburbs of what is now Aelia. She was said to have been queen of the nation of the Adiabenians.
Notes and citation
Summary: Helena's monuments still stand outside Jerusalem (Aelia); she was queen of Adiabene.
- Aelia Capitolina was the Roman name of Jerusalem after Hadrian.
Cite (SBL): Eusebius, Hist. eccl. 2.12.3 (Dindorf 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-12-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 13
2.13.1Dindorf 4:60
Ἀλλὰ γὰρ τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν εἰς πάντας ἀνθρώπους ἤδη διαδεδομένης πίστεως ὁ τῆς ἀνθρώπων πολέμιος σωτηρίας, τὴν βασιλεύουσαν προαρπάσασθαι πόλιν μηχανώμενος, ἐνταῦθα Σίμωνα τὸν πρόσθεν δεδηλωμένον ἄγει, καὶ δὴ ταῖς ἐντέχνοις τἀνδρὸς συναιρόμενος γοητείαις πλείους τῶν τὴν Ῥώμην οἰκούντων ἐπὶ τὴν πλάνην σφετερίζεται.
Alla gar tēs eis ton sōtēra kai kyrion hēmōn Iēsoun Christon eis pantas anthrōpous ēdē diadedomenēs pisteōs ho tēs anthrōpōn polemios sōtērias, tēn basileuousan proarpasasthai polin mēchanōmenos, entautha Simōna ton prosthen dedēlōmenon agei, kai dē tais entechnois tandros synairomenos goēteiais pleious tōn tēn Rhōmēn oikountōn epi tēn planēn spheterizetai.
But when faith in our Saviour and Lord Jesus Christ was already spreading among all men, the enemy of human salvation, contriving to seize the imperial city first, brought there Simon, mentioned before, and, assisting the man's artful sorceries, won over many of the inhabitants of Rome to his error.
Notes and citation
Summary: The devil brought Simon Magus to Rome, where his sorceries led many astray.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.13.1 (Dindorf 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-13-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.13.2Dindorf 4:60
δηλοῖ δὲ τοῦτο μετʼ οὐ πολὺ τῶν ἀποστόλων ἐν τῷ καθʼ ἡμὰς διαπρέψας λόγῳ Ἰουστῖνος, περὶ οὗ τὰ προσήκοντα κατὰ καιρὸν παραθήσομαι. καί μοι λαβὼν ἀνάγνωθι τοῦδε τὴν γραφὴν, ἣν ἐν τῇ προτέρᾳ πρὸς Ἀντωνῖνον ὑπὲρ τοῦ καθʼ ἡμᾶς δόγματος ἀπολογίᾳ γράφων ὧδέ φησιν
dēloi de touto metʼ ou poly tōn apostolōn en tǭ kathʼ hēmas diaprepsas logǭ Ioustinos, peri hou ta prosēkonta kata kairon parathēsomai. kai moi labōn anagnōthi toude tēn graphēn, hēn en tę̄ proterą pros Antōninon hyper tou kathʼ hēmas dogmatos apologią graphōn hōde phēsin
This is shown by Justin, who became distinguished in our faith not long after the apostles, about whom I shall set out what is fitting in due course. Take, then, and read the writing of this man, in which he says the following in his first Apology to Antoninus on behalf of our doctrine:
Notes and citation
Summary: Justin's First Apology bears witness to Simon's activity in Rome.
Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.13.2 (Dindorf 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-13-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.13.3Dindorf 4:60–61
“ καὶ ‘’μετὰ τὴν ἀνάληψιν τοῦ κυρίου εἰς οὐρανὸν προεβάλ- “λοντο οἱ δαίμονες ἀνθρώπους τινὰς, λέγοντας ἐαυ- “τοῦς εἶναι θεοὺς, οἳ οὐ μόνον οὐκ ἐδιώχθησαν ὑφʼ “ ὑμῶν, ἀλλὰ καὶ τιμῶν ἠξιώθησαν· Σίμωνα μέν “ τινα Σαμαρέα τὸν ἀπὸ κώμης λεγομένης Γιττῶν, ὃς ἐπὶ Κλαυδίου Καίσαρος διὰ τῆς τῶν ἐνεργούντων “ δαιμόνων τέχνης δυνάμεις μαγικὰς ποιήσας ἐπὶ τῇ ‘πόλει ὑμῶν τῇ βασιλίδι Ῥώμῃ θεὸς ἐνομίσθη, καὶ “ἀνδριάντι παρʼ ὑμῖν ὡς θεὸς τετίμηται, ἐν τῷ Τι- “ βέρει ποταμῷ μεταξὺ τῶν δύο γεφυρῶν, ἔχων Ῥω “ μαϊκὴν ἐπιγραφὴν ταύτην· SIMONI DEO SANCTO, ” ὅπερ ἐστὶ Σίμωνι θεῷ ἁγίῳ.
“ kai ‘’meta tēn analēpsin tou kyriou eis ouranon proebal- “lonto hoi daimones anthrōpous tinas, legontas eau- “tous einai theous, hoi ou monon ouk ediōchthēsan hyphʼ “ hymōn, alla kai timōn ēxiōthēsan; Simōna men “ tina Samarea ton apo kōmēs legomenēs Gittōn, hos epi Klaudiou Kaisaros dia tēs tōn energountōn “ daimonōn technēs dynameis magikas poiēsas epi tę̄ ‘polei hymōn tę̄ basilidi Rhōmę̄ theos enomisthē, kai “andrianti parʼ hymin hōs theos tetimētai, en tǭ Ti- “ berei potamǭ metaxy tōn dyo gephyrōn, echōn Rhō “ maïkēn epigraphēn tautēn; SIMONI DEO SANCTO, ” hoper esti Simōni theǭ hagiǭ.
“And after the ascension of the Lord into heaven the demons put forward certain men who said that they were gods, who were not only not persecuted by you but were even thought worthy of honours: a certain Simon, a Samaritan from a village called Gitta, who in the time of Claudius Caesar, by the art of the demons working in him, performed magical feats in your royal city of Rome, was considered a god, and has been honoured by you with a statue as a god, on the river Tiber between the two bridges, bearing this Latin inscription: SIMONI DEO SANCTO, that is, To Simon the holy god.
Notes and citation
Summary: Justin (quoted): Simon of Gitta, by demonic magic, was honoured as a god in Rome with a statue inscribed “To Simon the holy god.”
- Quotation from Justin, 1 Apol. 26.2. The statue Justin saw was probably dedicated to the Sabine god Semo Sancus (an inscription SEMONI SANCO DEO FIDIO was found on the Tiber island in 1574); Justin appears to have misread it.
Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.13.3 (Dindorf 4:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-13-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.13.4Dindorf 4:61
“ καὶ σχεδὸν μὲν “πάντες Σαμαρεῖς, ὀλίγοι δὲ καὶ ἐν ἄλλοις ἔθνε- “ σιν, ὡς τὸν πρῶτον θεὸν ἐκεῖνον ὁμολογοῦντες “προσκυνοῦσι. καὶ Ἑλένην τινὰ, τὴν συμπερινο- “ στήσασαν αὐτῷ κατʼ ἐκεῖνο καιροῦ, πρότερον ἐπὶ “τέγους σταθεῖσαν ἐν Τυρῷ τῆς Φοινίκης, τὴν ἀπʼ αὐτοῦ πρώτην ἔννοιαν λἐγουσιν.’’
“ kai schedon men “pantes Samareis, oligoi de kai en allois ethne- “ sin, hōs ton prōton theon ekeinon homologountes “proskynousi. kai Helenēn tina, tēn symperino- “ stēsasan autǭ katʼ ekeino kairou, proteron epi “tegous statheisan en Tyrǭ tēs Phoinikēs, tēn apʼ autou prōtēn ennoian legousin.’’
And almost all the Samaritans, and a few also among other nations, confess and worship him as the first god. And a certain Helena, who went about with him at that time, who had formerly stood in a brothel in Tyre of Phoenicia, they call the first Thought that came from him.”
Notes and citation
Summary: Justin (quoted): the Samaritans worship Simon as the first god, and call his companion Helena, a former prostitute, his first Thought.
- Quotation from Justin, 1 Apol. 26.3. “First Thought” (πρώτη ἔννοια) is a term of Simonian doctrine.
Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; quotation)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.13.4 (Dindorf 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-13-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.13.5Dindorf 4:61
ταῦτα μὲν οὗτος. συνᾴδει δʼ αὐτῷ καὶ ὁ Εἰρήναιος, ἐν πρώτῳ τῶν πρὸς τὰς αἱρέσεις ὁμοῦ τὰ περὶ τὸν ἄνδρα καὶ τὴν ἀνοσίαν καὶ μιαρὰν αὐτοῦ διδασκαλίαν ὑπογράφων, ἣν ἐπὶ τοῦ παρόντος περιττὸν ἂν εἴη καταλέγειν, παρὸν τοῖς βουλομένοις καὶ τῶν μετʼ αὐτὸν κατὰ μέρος αἱρεσιαρχῶν τὰς ἀρχὰς καὶ τοὺς βίους καὶ τῶν ψευδῶν δογμάτων τὰς ὑποθέσεις τά τε πᾶσιν αὐτοῖς ἐπιτετηδευμένα διαγνῶναι, οὐ κατὰ πάρεργον τῇ δεδηλωμένῃ τοῦ Εἰρηναίου παραδεδομένα βίβλῳ.
tauta men houtos. synądei dʼ autǭ kai ho Eirēnaios, en prōtǭ tōn pros tas haireseis homou ta peri ton andra kai tēn anosian kai miaran autou didaskalian hypographōn, hēn epi tou parontos peritton an eiē katalegein, paron tois boulomenois kai tōn metʼ auton kata meros hairesiarchōn tas archas kai tous bious kai tōn pseudōn dogmatōn tas hypotheseis ta te pasin autois epitetēdeumena diagnōnai, ou kata parergon tę̄ dedēlōmenę̄ tou Eirēnaiou paradedomena biblǭ.
So much this writer. Irenaeus too agrees with him, describing in the first book of his work Against Heresies both the man and his unholy and foul teaching. It would be superfluous to recount it at present, since those who wish may learn in detail the origins, lives, and false principles of the heresiarchs after him, and the practices of them all, handed down with no little care in the book of Irenaeus mentioned.
Notes and citation
Summary: Irenaeus, Against Heresies 1, also describes Simon and the later heresiarchs in detail.
- The reference is Irenaeus, Haer. 1.23.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.23 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.13.5 (Dindorf 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-13-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.13.6Dindorf 4:61
πάσης μὲν οὖν ἀρχηγὸν αἱρέσεως πρῶτον γενέσθαι τὸν Σίμωνα παρειλήφαμεν, ἐξ οὑ καὶ εἰς δεῦρο οἱ τὴν κατʼ αὐτὸν μετιόντες αἵρεσιν, τὴν σώφρονα καὶ διὰ καθαρότητα βίου παρὰ τοῖς πᾶσι βεβοημένην Χριστιανῶν φιλοσοφίαν ὑποκρινόμενοι, ἧς μὲν ἔδοξαν ἀπαλλάττεσθαι περὶ τὰ εἴδωλα δεισιδαιμονίας οὐδὲν ἧττον αὖθις ἐπιλαμβάνονται, καταπίπτοντες ἐπὶ γραφὰς καὶ εἰκόνας αὐτοῦ τε τοῦ Σίμωνος καὶ τῆς σὺν αὐτῷ δηλωθείσης Ἑλένης, θυμιάμασί τε καὶ θυσίαις καὶ σπονδαῖς τούτους θρησκεύειν ἐγχειροῦντες.
pasēs men oun archēgon haireseōs prōton genesthai ton Simōna pareilēphamen, ex hou kai eis deuro hoi tēn katʼ auton metiontes hairesin, tēn sōphrona kai dia katharotēta biou para tois pasi beboēmenēn Christianōn philosophian hypokrinomenoi, hēs men edoxan apallattesthai peri ta eidōla deisidaimonias ouden hētton authis epilambanontai, katapiptontes epi graphas kai eikonas autou te tou Simōnos kai tēs syn autǭ dēlōtheisēs Helenēs, thymiamasi te kai thysiais kai spondais toutous thrēskeuein encheirountes.
We have received, then, that Simon was the first author of every heresy. From him, down to this day, those who follow his heresy, feigning the sober philosophy of the Christians, renowned among all for purity of life, nonetheless take up again the idolatrous superstition from which they seemed to have been freed, falling down before pictures and images of Simon himself and of Helena, mentioned with him, and undertaking to worship them with incense, sacrifices, and libations.
Notes and citation
Summary: Simon was the first author of all heresy; his followers, feigning Christianity, worship images of Simon and Helena.
- Compare Irenaeus, Haer. 1.23.4.
Extrabiblical texts: Irenaeus, Irenaeus, Haer. 1.23.4 (Irenaeus, Against Heresies; allusion)
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.13.6 (Dindorf 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-13-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.13.7Dindorf 4:61–62
τὰ δὲ τούτων αὐτοῖς ἀπορρητότερα, ὧν φασι τὸν πρῶτον ὢ ἐπακούσαντα ἐκπλαγήσεσθαι, καὶ κατά τι παρʼ αὐτοῖς λόγιον ἔγγραφον θαμβωθήσεσθαι, θάμβους ὡς ἀληθῶς καὶ φρενῶν ἐκστάσεως καὶ μανίας ἔμπλεα τυγχάνει, τοιαῦτα ὄντα, ὡς μὴ μόνον μὴ δυνατὰ εἶναι παραδοθῆναι γραφῆ̣, ἀλλʼ οὐδὲ χείλεσιν αὐτὸ μόνον διʼ ὑπερβολὴν αἰσχρουργίας τε καὶ ἀρρητοποιίας ἀνδράσι σώφροσι λαληθῆναι.
ta de toutōn autois aporrētotera, hōn phasi ton prōton ō epakousanta ekplagēsesthai, kai kata ti parʼ autois logion engraphon thambōthēsesthai, thambous hōs alēthōs kai phrenōn ekstaseōs kai manias emplea tynchanei, toiauta onta, hōs mē monon mē dynata einai paradothēnai graphē, allʼ oude cheilesin auto monon diʼ hyperbolēn aischrourgias te kai arrētopoiias andrasi sōphrosi lalēthēnai.
Their more secret rites, at which they say that anyone who first hears them will be astounded and, according to a written oracle of theirs, will be amazed, are truly full of amazement, derangement of mind, and madness, such that they not only cannot be committed to writing but cannot even be spoken by the lips of sober men, because of their excess of shamefulness and unspeakable conduct.
Notes and citation
Summary: Their secret rites are said to be too shameful to be written or spoken.
- These are Eusebius's polemical claims about the Simonians.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.13.7 (Dindorf 4:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-13-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.13.8Dindorf 4:62
ὅ τι ποτὲ γὰρ ἂν εἴη ἢ ἐπινοηθείη παντὸς αἰσχροῦ μιαρώτερον, τοῦτο πᾶν ὑπερηκόντισεν ἡ τῶνδε μυσαρωτάτη αἵρεσις, ταῖς ἀθλίαις καὶ παντοίων ὡς ἀληθῶς κακῶν σεσωρευμέναις γυναιξὶν ἐγκαταπαιζόντων.
ho ti pote gar an eiē ē epinoētheiē pantos aischrou miarōteron, touto pan hyperēkontisen hē tōnde mysarōtatē hairesis, tais athliais kai pantoiōn hōs alēthōs kakōn sesōreumenais gynaixin enkatapaizontōn.
For whatever could be or be imagined more foul than every shameful thing, all this the most abominable heresy of these men has outdone, who make sport of wretched women, truly laden with every kind of evil.
2 Tim 3:6 (allusion, high confidence)
Notes and citation
Summary: Eusebius charges the Simonians with the utmost depravity toward women.
- Allusion to 2 Tim 3:6. The charge is Eusebius's polemic.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.13.8 (Dindorf 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-13-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 14
2.14.1Dindorf 4:62
Τοιούτων κακῶν πατέρα καὶ δημιουργὸν τὸν Σίμωνα κατʼ ἐκεῖνο καιροῦ, ὡσπερεὶ μέγαν καὶ μεγάλων ἀντίπαλον τῶν θεσπεσίων τοῦ σωτῆρος ἡμῶν ἀποστόλων, ἡ μισόκαλος καὶ τῆς ἀνθρώπων ἐπίβουλος σωτηρίας πονηρὰ δύναμις προυστήσατο.
Toioutōn kakōn patera kai dēmiourgon ton Simōna katʼ ekeino kairou, hōsperei megan kai megalōn antipalon tōn thespesiōn tou sōtēros hēmōn apostolōn, hē misokalos kai tēs anthrōpōn epiboulos sōtērias ponēra dynamis proustēsato.
The evil power that hates the good and plots against human salvation set up Simon at that time as the father and author of such evils, as if a great opponent of the great and inspired apostles of our Saviour.
Notes and citation
Summary: The evil power set up Simon as the great opponent of the apostles.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.14.1 (Dindorf 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-14-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.14.2Dindorf 4:62
ὅμως δʼ οὖν ἡ θεία καὶ ὑπερουράνιος χάρις, τοῖς αὐτῆς συναιρομένη διακόνοις, διʼ ἐπιφανείας αὐτῶν καὶ παρουσίας ἀναπτομένην τοῦ πονηρου τὴν φλόγα ᾗ τάχος ἐσβέννυ, ταπεινοῦσα διʼ αὐτῶν καὶ καθαιροῦσα πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ.
homōs dʼ oun hē theia kai hyperouranios charis, tois autēs synairomenē diakonois, diʼ epiphaneias autōn kai parousias anaptomenēn tou ponērou tēn phloga hę̄ tachos esbenny, tapeinousa diʼ autōn kai kathairousa pan hypsōma epairomenon kata tēs gnōseōs tou theou.
Nevertheless, divine and heavenly grace, assisting its ministers, quickly quenched the kindling flame of the evil one through their appearance and presence, humbling and casting down through them every high thing lifted up against the knowledge of God.
2 Cor 10:5 (allusion, high confidence)
Notes and citation
Summary: God's grace through the apostles quickly quenched the fire of evil.
- Allusion to 2 Cor 10:5. The digital text marks an unread letter (??) in τῆς; the reading is certain.
Notes on the original text
- Digital text corrected (unread letters in the digital text; reading certain from context (2 Cor 10:5)): κατὰ τ(??) γνώσεως → κατὰ τῆς γνώσεως.
Cite (SBL): Eusebius, Hist. eccl. 2.14.2 (Dindorf 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-14-2).
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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.
2.14.3Dindorf 4:62
διὸ δὴ οὔτε Σίμωνος ὁ ἄλλου του τῶν τότε φυέντων συγκρότημά τι κατʼ αὐτοὺς ἐκείνους τοὺς ἀποστολικοὺς ὑπέστη χρόνους. ὑπερενίκα γάρ τοι καὶ ὑπερίσχυεν ἅπαντα τὸ τῆς ἀληθείας φέγγος, ὅ τε λόγος αὐτὸς ὁ θεῖος ἄρτι θεόθεν ἀνθρώποις ἐπιλάμψας, αὐτός τε ἐπὶ γῆς ἀκμάζω καὶ τοῖς ἰδίοις ἀποστόλοις ἐμπολιτευόμενος.
dio dē oute Simōnos ho allou tou tōn tote phyentōn synkrotēma ti katʼ autous ekeinous tous apostolikous hypestē chronous. hyperenika gar toi kai hyperischyen hapanta to tēs alētheias phengos, ho te logos autos ho theios arti theothen anthrōpois epilampsas, autos te epi gēs akmazō kai tois idiois apostolois empoliteuomenos.
Therefore neither Simon's nor anyone else's gathering of those who arose at that time survived in those very apostolic times. For the light of the truth overcame and prevailed over all things, and the divine Word himself, who had just shone on men from God, flourishing on earth and dwelling among his own apostles.
Notes and citation
Summary: No heretical group survived in the apostles' own time, for the light of truth prevailed.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.14.3 (Dindorf 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-14-3).
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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.
2.14.4Dindorf 4:62–63
αὐτίκʼ ὁ δηλωθεὶς γόης ὥσπερ ὑπὸ θείας καὶ παραδόξου μαρμαρυγῆς τὰ τῆς διανοίας πληγεὶς ὄμματα, ὅτε πρότερον ἐπὶ τῆς Ἰουδαίας ἐφʼ οἶς ἐπονηρεύσατο πρὸς τοῦ ἀποστόλου Πέτρου κατεφωράθη, μεγίστην καὶ ὑπερπόντιον ἀπάρας πορείαν τὴν ἀπʼ ἀνατολῶν ἐπὶ δυσμὰς ᾤχετο φεύγων, μόνως ταύτῃ βιωτὸν αὐτῷ κατὰ γνώμην εἶναι οἰόμενος.
autikʼ ho dēlōtheis goēs hōsper hypo theias kai paradoxou marmarygēs ta tēs dianoias plēgeis ommata, hote proteron epi tēs Ioudaias ephʼ ois eponēreusato pros tou apostolou Petrou katephōrathē, megistēn kai hyperpontion aparas poreian tēn apʼ anatolōn epi dysmas ǭcheto pheugōn, monōs tautę̄ biōton autǭ kata gnōmēn einai oiomenos.
At once the sorcerer we have mentioned, struck in the eyes of his mind as by a divine and wonderful flash of light, when earlier in Judea he had been caught in his wickedness by the apostle Peter, undertook a very great journey across the sea and went off fleeing from east to west, thinking that only thus could he live as he wished.
Acts 8:20–23 (allusion, medium confidence)
Notes and citation
Summary: Exposed by Peter in Judea, Simon fled westward over the sea.
- Allusion to Acts 8:18–24.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.14.4 (Dindorf 4:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-14-4).
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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.
2.14.5Dindorf 4:63
ἐπιβὰς δὲ τῆς ῾Ρωμαίων πόλεως, συναιρομένης αὐτῷ τὰ μεγάλα τῆς ἐφεδρευούσης ἐνταῦθα δυνάμεως, ἐν ὀλίγῳ τοσοῦτον τὰ τῆς ἐπιχειρήσεως ἤνυστο, ὡς καὶ ἀνδριάντος ἀναθέσει πρὸς τῶν τῇδε οἷα θεὸν τιμηθῆναι.
epibas de tēs ῾Rōmaiōn poleōs, synairomenēs autǭ ta megala tēs ephedreuousēs entautha dynameōs, en oligǭ tosouton ta tēs epicheirēseōs ēnysto, hōs kai andriantos anathesei pros tōn tę̄de hoia theon timēthēnai.
Arriving in the city of the Romans, with the great help of the power that lay in wait there, he succeeded in his attempt in a short time to such an extent that he was honoured as a god by those there with the setting up of a statue.
Notes and citation
Summary: In Rome Simon soon won such success that a statue was set up to him as a god.
Topics: Heresy
Cite (SBL): Eusebius, Hist. eccl. 2.14.5 (Dindorf 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-14-5).
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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.
2.14.6Dindorf 4:63
οὐ μὴν εἰς μακρὸν αὐτῷ ταῦτα προυχώρει. παρὰ πόδας γοῦν ἐπὶ τῆς αὐτῆς Κλαυδίου βασιλείας ἡ πανάγαθος καὶ φιλανθρωποτάτη τῶν ὅλων πρόνοια τὸν καρτερὸν καὶ μέγαν τῶν ἀποστόλων, τὸν ἀρετῆς ἕνεκα τῶν λοιπῶν ἀπάντων προήγορον, Πέτρον, ἐπὶ τὴν ῾Ρώμην ὡς ἐπὶ τηλικοῦτον λυμεῶνα βίου χειραγωγεῖ, ὃς οἷά τις γενναῖος θεοῦ στρατηγὸς τοῖς θείοις ὅπλοις φραξάμενος τὴν πολυτίμητον ἐμπορίαν τοῦ νοητοῦ φωτὸς ἐξ ἀνατολῶν τοῖς κατὰ δύσιν ἐκόμιζεν, φῶς αὐτὸ καὶ λόγον ψυχῶν σωτήριον, τὸ κήρυγμα τῆς τῶν οὐρανῶν βασιλείας εὐαγγελιζόμενος.
ou mēn eis makron autǭ tauta prouchōrei. para podas goun epi tēs autēs Klaudiou basileias hē panagathos kai philanthrōpotatē tōn holōn pronoia ton karteron kai megan tōn apostolōn, ton aretēs heneka tōn loipōn apantōn proēgoron, Petron, epi tēn ῾Rōmēn hōs epi tēlikouton lymeōna biou cheiragōgei, hos hoia tis gennaios theou stratēgos tois theiois hoplois phraxamenos tēn polytimēton emporian tou noētou phōtos ex anatolōn tois kata dysin ekomizen, phōs auto kai logon psychōn sōtērion, to kērygma tēs tōn ouranōn basileias euangelizomenos.
But this did not prosper for him long. Close on his heels, in the same reign of Claudius, the all-good and most kindly providence of the universe led Peter, the strong and great one among the apostles, who because of his virtue was the spokesman for all the rest, to Rome as against so great a destroyer of life. Like a noble general of God, armed with divine weapons, he brought the precious merchandise of the spiritual light from the east to those in the west, proclaiming the light itself and the word that saves souls, the preaching of the kingdom of heaven.
Notes and citation
Summary: Providence brought Peter to Rome under Claudius to oppose Simon and preach the kingdom.
- The tradition of Peter's arrival in Rome under Claudius is not attested before Eusebius and is historically doubtful.
Cite (SBL): Eusebius, Hist. eccl. 2.14.6 (Dindorf 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-14-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 15
2.15.1Dindorf 4:63
Οὕτω δὴ οὖν ἐπιδημήσαντος αὐτοῖς τοῦ θείου λόγου ἡ μὲν τοῦ Σίμωνος ἀπέσβη καὶ παραχρῆμα σὺν καὶ τῷ ἀνδρὶ καταλέλυτο δύναμις, τοσοῦτο δʼ ἐπέλαμψεν ταῖς τῶν ἀκροατῶν τοῦ Πέτρου διανοίαις εὐσεβείας φέγγος ὡς μὴ τῇ εἰσάπαξ ἱκανῶς ἔχειν ἀρκεῖσθαι ἀκοῇ, μηδὲ τῇ ἀγράφῳ τοῦ θείου κηρύγματος διδασκαλίᾳ, παρακλήσεσι δὲ παντοίαις Μάρκον, οὗ τὸ εὐαγγέλιον φέρεται, ἀκόλουθον ὄντα Πέτρου λιπαρῆσαι, ὡς ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας, μὴ πρότερόν τε ἀνεῖναι ἢ κατεργάσασθαι τὸν ἄνδρα, καὶ ταύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου κατὰ Μάρκον εὐαγγελίου γραφῆς.
Houtō dē oun epidēmēsantos autois tou theiou logou hē men tou Simōnos apesbē kai parachrēma syn kai tǭ andri katalelyto dynamis, tosouto dʼ epelampsen tais tōn akroatōn tou Petrou dianoiais eusebeias phengos hōs mē tę̄ eisapax hikanōs echein arkeisthai akoę̄, mēde tę̄ agraphǭ tou theiou kērygmatos didaskalią, paraklēsesi de pantoiais Markon, hou to euangelion pheretai, akolouthon onta Petrou liparēsai, hōs an kai dia graphēs hypomnēma tēs dia logou paradotheisēs autois kataleipsoi didaskalias, mē proteron te aneinai ē katergasasthai ton andra, kai tautę̄ aitious genesthai tēs tou legomenou kata Markon euangeliou graphēs.
So when the divine Word had come to dwell among them, Simon's power was quenched and at once destroyed together with the man. And so great a light of piety shone on the minds of Peter's hearers that they were not content with hearing once, nor with the unwritten teaching of the divine proclamation, but with all kinds of entreaties begged Mark, whose Gospel is extant, being a follower of Peter, to leave them a written record of the teaching delivered to them orally; and they did not let up until they had prevailed on the man, and so they became the cause of the writing of the Gospel called according to Mark.
Notes and citation
Summary: Peter's hearers in Rome begged Mark, his follower, to write down Peter's teaching, which became the Gospel of Mark.
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.15.1 (Dindorf 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-15-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.15.2Dindorf 4:63–64
γνόντα δὲ τὸ πραχθέν φασι τὸν ἀπόστολον ἀποκαλύ- ψαντος αὐτῷ πνεύματος ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ, κυρῶσαί τε τὴν γραφὴν εἰς ἔντευξιν ταῖς ἐκκλησίαις, (Κλήμης ἐν ἕκτῳ τῶν ῾Υποτυπώσεων παρα- τέθειται τὴν ἱστορίαν, συνεπιμαρτυρεῖ δʼ αὐτῷ καὶ ὁ ῾Ιεραπολίτης ἐπίσκοπος ὀνόματι Παπίας), τοῦ δὲ Μάρκου μνημονεύειν τὸν Πέτρον ἐν τῇ προτέρᾳ ἐπι- στολῇ, ἣν καὶ συντάξαι φασὶν ἐπʼ αὐτῆς ῾Ρόμης, ση- μαίνειν τε τοῦτʼ αὐτὸν, τὴν πόλιν τροπικώτερον Βαβυλῶνα προσειπόντα διὰ τούτων “ἀσπάζεταί ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.
gnonta de to prachthen phasi ton apostolon apokaly- psantos autǭ pneumatos hēsthēnai tę̄ tōn andrōn prothymią, kyrōsai te tēn graphēn eis enteuxin tais ekklēsiais, (Klēmēs en hektǭ tōn ῾Ypotypōseōn para- tetheitai tēn historian, synepimartyrei dʼ autǭ kai ho ῾Ierapolitēs episkopos onomati Papias), tou de Markou mnēmoneuein ton Petron en tę̄ proterą epi- stolę̄, hēn kai syntaxai phasin epʼ autēs ῾Romēs, sē- mainein te toutʼ auton, tēn polin tropikōteron Babylōna proseiponta dia toutōn “aspazetai hymas hē en Babylōni syneklektē kai Markos ho huios mou.
They say that the apostle, learning what had been done, since the Spirit revealed it to him, was pleased at the men's zeal and ratified the writing for reading in the churches (Clement gives the account in the sixth book of the Outlines, and the bishop of Hierapolis named Papias also bears witness with him). And they say that Peter mentions Mark in his first letter, which they also say he composed in Rome itself, and that he indicates this by calling the city, figuratively, Babylon, in these words: “She who is in Babylon, chosen together with you, greets you, and so does Mark my son.”
1 Pet 5:13 (quotation, high confidence)
Notes and citation
Summary: Peter approved Mark's Gospel for the churches, as Clement and Papias attest; 1 Peter, written in Rome (“Babylon”), mentions Mark.
- Sources: Clement of Alexandria, Hypotyposes, book 6, and Papias (see 3.39.15). The quotation is 1 Pet 5:13.
Extrabiblical texts: Clement of Alexandria, Clement, Hyp. book 6 (Clement of Alexandria, Hypotyposes (fragments); allusion); Papias (Papias (fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 2.15.2 (Dindorf 4:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-15-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 2, chapter 16
2.16.1Dindorf 4:64
Τοῦτον δὲ τὸν Μάρκον πρῶτόν φασιν ἐπὶ τῆς Αἰγύπτου στειλάμενον τὸ εὐαγ- γέλιον ὃ δή καὶ συνεγράψατο κηρῦξαι, ἐκκλησίας τε πρῶτον ἐπʼ αὐτῆς ᾿Αλεξανδρείας συστήσασθαι.
Touton de ton Markon prōton phasin epi tēs Aigyptou steilamenon to euag- gelion ho dē kai synegrapsato kēryxai, ekklēsias te prōton epʼ autēs ᾿Alexandreias systēsasthai.
This Mark, they say, was the first to be sent to Egypt to preach the Gospel which he had also written, and the first to establish churches in Alexandria itself.
Notes and citation
Summary: Mark is said to have first preached in Egypt and founded the church of Alexandria.
Cite (SBL): Eusebius, Hist. eccl. 2.16.1 (Dindorf 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-16-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
2.16.2Dindorf 4:64
το- σαύτη δʼ ἄρα τῶν αὐτόθι πεπιστευκότων πληθὺς ἀνδρῶν τε καὶ γυναικῶν ἐκ πρώτης ἐπιβολῆς συνέ- στη, διʼ ἀσκήσεως φιλοσοφωτάτης τε καὶ σφοδροτάτης, ὡς καὶ γραφῆς αὐτῶν ἀξιῶσαι τὰς διατριβὰς καὶ τὰς συνηλύσεις, τά τε συμπόσια καὶ τὴν ἄλλην πᾶσαν τοῦ βίου ἀγωγὴν τὸν Φίλωνα.
to- sautē dʼ ara tōn autothi pepisteukotōn plēthys andrōn te kai gynaikōn ek prōtēs epibolēs syne- stē, diʼ askēseōs philosophōtatēs te kai sphodrotatēs, hōs kai graphēs autōn axiōsai tas diatribas kai tas synēlyseis, ta te symposia kai tēn allēn pasan tou biou agōgēn ton Philōna.
And so great a multitude of believers, men and women, gathered there at the first attempt, through a most philosophical and most rigorous asceticism, that Philo thought their pursuits, their gatherings, their common meals, and all the rest of their way of life worthy of a written account.
Notes and citation
Summary: The Alexandrian believers lived so ascetically that Philo wrote about their way of life.
- Eusebius identifies the Therapeutae of Philo's On the Contemplative Life with early Christians; modern scholars regard them as a Jewish ascetic community.
Extrabiblical texts: Philo, Contempl. (Philo of Alexandria (works); allusion)
Cite (SBL): Eusebius, Hist. eccl. 2.16.2 (Dindorf 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/2-5-1/#p-2-16-2).
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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.