Church History 7.18.1–7.29.2
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 7, chapter 18
7.18.1Dindorf 4:315
Ἀλλʼ ἐπειδὴ τῆσδε τῆς πόλεως εἰς μνήμην ἐλήλυθα, οὐκ ἄξιον ἡγοῦμαι παρελθεῖν διήγησιν καὶ τοῖς μεθʼ ἡμᾶς μνημονεύεσθαι ἀξίαν. τὴν γὰρ αἱμορροοῦσαν, ἣν ἐκ τῶν ἱερῶν εὐαγγελίων πρὸς τοῦ σωτῆρος ἡμῶν τοῦ πάθους ἀπαλλαγὴν εὑρέσθαι μεμαθήκαμεν, ἐνθένδε ἔλεγον ὁρμᾶσθαι, τόν τε οἶκον αὐτῆς ἐπὶ τῆς πόλεως δείκνυσθαι, καὶ τῆς ὑπὸ τοῦ σωτῆρος εἰς αὐτὴν εὐεργεσίας θαυμαστὰ τρόπαια παραμένειν.
Allʼ epeidē tēsde tēs poleōs eis mnēmēn elēlytha, ouk axion hēgoumai parelthein diēgēsin kai tois methʼ hēmas mnēmoneuesthai axian. tēn gar haimorroousan, hēn ek tōn hierōn euangeliōn pros tou sōtēros hēmōn tou pathous apallagēn heuresthai memathēkamen, enthende elegon hormasthai, ton te oikon autēs epi tēs poleōs deiknysthai, kai tēs hypo tou sōtēros eis autēn euergesias thaumasta tropaia paramenein.
Since I have come to mention this city, I do not think it right to pass over a story worth remembering for those after us too. They said that the woman with the flow of blood, who we learn from the holy Gospels found relief from her suffering from our Saviour, came from here, and that her house was shown in the city, and that wonderful memorials of the Saviour's benefit to her remained.
Mark 5:25 (allusion, high confidence)
Notes and citation
Summary: Paneas was said to be the home of the woman with the flow of blood healed by Jesus.
- Cf. Mark 5:25–34.
Cite (SBL): Eusebius, Hist. eccl. 7.18.1 (Dindorf 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-18-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.18.2Dindorf 4:315–316
ἑστάναι γὰρ ἐφʼ ὑψηλοῦ λίθου πρὸς μὲν ταῖς πύλαις τοῦ αὐτῆς οἴκου γυναικὸς ἐκτύπωμα χάλκεον ἐπὶ γόνυ κεκλιμένον καὶ τεταμέναις ἐπὶ τὸ πρόσθεν ταῖς χερσὶν, ἱκετευούσῃ ἐοικὸς, τούτου δὲ ἄντικρυς ἄλλο τῆς αὐτῆς ὕλης ἀνδρὸς ὄρθιον σχῆμα, διπλοΐδα κοσμίως περιβεβλημένον, καὶ τὴν χεῖρα τῇ γυναικὶ προτεῖνον, οὗ παρὰ τοῖς ποσὶν ἐπὶ τῆς στήλης αὐτῆς ξένον τι βοτάνης εἶδος φύειν, ὃ μέχρι τοῦ κρασπέδου τῆς τοῦ χαλκοῦ διπλοΐδος ἀνιὸν, ἀλεξιφάρμακόν τι παντοίων νοσημάτων τυγχάνειν.
hestanai gar ephʼ hypsēlou lithou pros men tais pylais tou autēs oikou gynaikos ektypōma chalkeon epi gony keklimenon kai tetamenais epi to prosthen tais chersin, hiketeuousę̄ eoikos, toutou de antikrys allo tēs autēs hylēs andros orthion schēma, diploïda kosmiōs peribeblēmenon, kai tēn cheira tę̄ gynaiki proteinon, hou para tois posin epi tēs stēlēs autēs xenon ti botanēs eidos phyein, ho mechri tou kraspedou tēs tou chalkou diploïdos anion, alexipharmakon ti pantoiōn nosēmatōn tynchanein.
For on a high stone at the gates of her house stood a bronze figure of a woman on bended knee, with hands stretched out in front, like one in supplication; and opposite it another of the same material, the upright figure of a man, clothed decorously in a double cloak and stretching out his hand to the woman. At his feet on the base itself grew a strange kind of plant, which rose up to the hem of the bronze cloak and was a remedy for all kinds of diseases.
Notes and citation
Summary: A bronze statue group showed a kneeling woman and a man reaching out to her; a healing herb grew at its base.
Cite (SBL): Eusebius, Hist. eccl. 7.18.2 (Dindorf 4:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-18-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.18.3Dindorf 4:316
τοῦτον τὸν ἀνδριάντα τοῦ Ἰησοῦ εἰκόνα φέρειν ἔλεγον. ἔμεινε δὲ καὶ εἰς ἡμᾶς, ὡς καὶ ὄψει παραλαβεῖν ἐπιδημήσαντας αὐτοὺς τῇ πόλει.
touton ton andrianta tou Iēsou eikona pherein elegon. emeine de kai eis hēmas, hōs kai opsei paralabein epidēmēsantas autous tę̄ polei.
They said that this statue bore the likeness of Jesus. It has remained even to our day, so that we saw it with our own eyes when we stayed in the city.
Notes and citation
Summary: The statue was said to depict Jesus, and Eusebius saw it himself.
- The statue may originally have represented an emperor or a god of healing; this is a modern suggestion.
Topics: Christology
Cite (SBL): Eusebius, Hist. eccl. 7.18.3 (Dindorf 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-18-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.18.4Dindorf 4:316
καὶ θαυμαστὸν οὐδὲν τοὺς πάλαι ἐξ ἐθνῶν εὐεργετηθέντας πρὸς τοῦ σωτῆρος ἡμῶν ταῦτα πεποιηκέναι, ὅτε καὶ τῶν ἀποστόλων αὐτοῦ τὰς εἰκόνας, Παύλου καὶ Πέτρου καὶ αὐτοῦ δὴ τοὐ Χριστοῦ, διὰ χρωμάτων ἐν γραφαῖς σωζομένας ἱστορήσαμεν, ὡς εἰκὸς τῶν παλαιῶν ἀπαραφυλάκτως οἷα σωτῆρας ἐθνικῇ συνηθείᾳ παρʼ ἑαυτοῖς τοῦτον τιμὰν εἰωθότων τὸν τρόπον.
kai thaumaston ouden tous palai ex ethnōn euergetēthentas pros tou sōtēros hēmōn tauta pepoiēkenai, hote kai tōn apostolōn autou tas eikonas, Paulou kai Petrou kai autou dē tou Christou, dia chrōmatōn en graphais sōzomenas historēsamen, hōs eikos tōn palaiōn aparaphylaktōs hoia sōtēras ethnikę̄ synētheią parʼ heautois touton timan eiōthotōn ton tropon.
And it is no wonder that those of the Gentiles who were benefited long ago by our Saviour did these things, since we have learned that likenesses of his apostles Paul and Peter, and of Christ himself, have been preserved in paintings, as the ancients were naturally accustomed, by a pagan custom, to honour them in this way as saviours without discrimination.
Notes and citation
Summary: Eusebius notes that painted portraits of Paul, Peter, and Christ existed, a custom from pagan practice.
- Eusebius treats such images as a pagan custom; his later letter to Constantia opposes images of Christ.
Cite (SBL): Eusebius, Hist. eccl. 7.18.4 (Dindorf 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-18-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 19
7.19.1Dindorf 4:316
Τὸν γὰρ Ἰακώβου θρόνον, τοῦ πρώτου τῆς Ἱεροσολύμων ἐκκλησίας τὴν ἐπισκοπὴν πρὸς αὐτοῦ τοῦ σωτῆρος καὶ τῶν ἀποστόλων ὑποδεξαμένου, ὃν καὶ ἀδελφὸν τοῦ Χριστοῦ χρηματίσαι οἱ θεῖοι λόγοι περιέχουσιν, εἰς δεῦρο πεφυλαγμένον οἱ τῇδε κατὰ διαδοχὴν περιέποντες ἀδελφοὶ σαφῶς τοῖς πᾶσιν ἐπιδείκνυνται οἷον περὶ τοὺς ἁγίους ἄνδρας τοῦ θεοφιλοῦς ἕνεκεν οἵ τε πάλαι καὶ οἱ εἰς ἡμᾶς ἔσωζόν τε καὶ ἀποσώζουσι σέβας. καὶ ταῦτα μὲν ταύτῃ.
Ton gar Iakōbou thronon, tou prōtou tēs Hierosolymōn ekklēsias tēn episkopēn pros autou tou sōtēros kai tōn apostolōn hypodexamenou, hon kai adelphon tou Christou chrēmatisai hoi theioi logoi periechousin, eis deuro pephylagmenon hoi tę̄de kata diadochēn periepontes adelphoi saphōs tois pasin epideiknyntai hoion peri tous hagious andras tou theophilous heneken hoi te palai kai hoi eis hēmas esōzon te kai aposōzousi sebas. kai tauta men tautę̄.
For the throne of James, who first received the episcopate of the church of Jerusalem from the Saviour himself and the apostles, whom the divine words call the brother of Christ, has been preserved to this day; and the brothers there who care for it in succession show clearly to all what reverence both the men of old and those of our time kept and keep toward holy men for their love of God. So much for this.
Gal 1:19 (allusion, high confidence)
Notes and citation
Summary: The episcopal throne of James, the Lord's brother, was still preserved at Jerusalem.
- Cf. Gal 1:19.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.19.1 (Dindorf 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-19-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 20
7.20.1Dindorf 4:316–317
Ὅ γε μὴν Διονύσιος πρὸς ταῖς δηλωθείσαις ἐπιστολαῖς αὐτοῦ ἔτι καὶ τὰς φερομένας ἑορταστικὰς τὸ τηνικαῦτα συντάττει, πανηγυρικωτέρους ἐν αὐταῖς περὶ τῆς τοῦ πάσχα ἑορτῆς ἀνακινῶν λόγους. τούτων τὴν μὲν Φλαουΐῳ προσφωνεῖ, τὴν δὲ Δομετίῳ καὶ Διδύμῳ, ἐν ἡ καὶ κανόνα ἐκτίθεται ὀκταετηρίδος, ὅτι μὴ ἄλλοτε ἢ μετὰ τὴν ἐαρινὴν ἰσημερίαν προσήκοι τὴν τοῦ πάσχα ἑορτὴν ἐπιτελεῖν παριστάμενος. πρὸς ταύταις καὶ ἄλλην τοῖς κατʼ Ἀλεξάνδρειαν συμπρεσβυτέροις ἐπιστολὴν διαχαράττει, ἑτέροις τε ὁμοῦ διαφόρως, καὶ ταύτας ἔτι τοῦ διωγμοῦ συνεστῶτος.
Ho ge mēn Dionysios pros tais dēlōtheisais epistolais autou eti kai tas pheromenas heortastikas to tēnikauta syntattei, panēgyrikōterous en autais peri tēs tou pascha heortēs anakinōn logous. toutōn tēn men Phlaouïǭ prosphōnei, tēn de Dometiǭ kai Didymǭ, en hē kai kanona ektithetai oktaetēridos, hoti mē allote ē meta tēn earinēn isēmerian prosēkoi tēn tou pascha heortēn epitelein paristamenos. pros tautais kai allēn tois katʼ Alexandreian sympresbyterois epistolēn diacharattei, heterois te homou diaphorōs, kai tautas eti tou diōgmou synestōtos.
Dionysius, besides the letters mentioned, also composed at that time the extant festal letters, in which he discourses more solemnly about the feast of the Pascha. One of these he addresses to Flavius, another to Domitius and Didymus, in which he also sets out an eight-year cycle, establishing that the feast of the Pascha should be kept at no other time than after the spring equinox. Besides these he writes another letter to his fellow presbyters at Alexandria, and others to various persons, and these while the persecution was still going on.
Notes and citation
Summary: Dionysius wrote festal letters, one setting an eight-year Easter cycle placing Easter after the spring equinox.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.20.1 (Dindorf 4:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-20-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 21
7.21.1Dindorf 4:317
Ἐπιλαβούσης δὲ ὅσον οὔπω τῆς εἰρήνης ἐπάνεισι μὲν εἰς τὴν Ἀλεξάνδρειαν, πάλιν δʼ ἐνταῦθα στάσεως καὶ πολέμου συστάντος, ὡς οὐχ οἷόν τε ἦν αὐτῷ τοὺς κατὰ τὴν πόλιν ἅπαντας ἀδελφοὺς εἰς ἑκάτερον τῆς στάσεως μέρος διῃρημένους ἐπισκοπεῖν, αὖθις ἐν τῇ τοῦ πάσχα ἑορτῇ ὥσπερ τις ὑπερόριος ἐξ αὐτῆς τῆς Ἀλεξανδρείας διὰ γραμμάτων αὐτοῖς ὡμίλει.
Epilabousēs de hoson oupō tēs eirēnēs epaneisi men eis tēn Alexandreian, palin dʼ entautha staseōs kai polemou systantos, hōs ouch hoion te ēn autǭ tous kata tēn polin hapantas adelphous eis hekateron tēs staseōs meros dię̄rēmenous episkopein, authis en tę̄ tou pascha heortę̄ hōsper tis hyperorios ex autēs tēs Alexandreias dia grammatōn autois hōmilei.
When peace had scarcely taken hold, he returned to Alexandria; but there again faction and war arose, so that he could not oversee all the brothers in the city, who were divided between the two sides of the conflict. So again at the feast of the Pascha, as though in exile, from Alexandria itself he addressed them by letter.
Notes and citation
Summary: Back in Alexandria during civil strife, Dionysius could reach his own flock only by letter.
- The civil war is probably the revolt of Aemilianus (ca. 261–262).
Cite (SBL): Eusebius, Hist. eccl. 7.21.1 (Dindorf 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.21.2Dindorf 4:317
καὶ Ἱέρακι δὲ μετὰ ταῦτα τῶν κατʼ Αἴγυπτον ἐπισκόπῳ ἑτέραν ἑορταστικὴν ἐπιστολὴν γράφων, τῆς κατʼ αὐτὸν τῶν Ἀλεξανδρέων στάσεως μνημονεύει διὰ τούτων ‘ἐμοὶ δὲ τί θαυμαστὸν εἰ πρὸς τοὺς πορρω- “τέρω παροικοῦντας χαλεπὸν τὸ κἂν διʼ ἐπιστολῶν “ὁμιλεῖν, ὅτε καὶ τὸ πρὸς ἐμαυτὸν αὐτῷ μοι διαλέγε- “σθαι καὶ τῇ ἰδίᾳ ψυχῇ συμβουλεύεσθαι καθέστηκεν ἄπορον;
kai Hieraki de meta tauta tōn katʼ Aigypton episkopǭ heteran heortastikēn epistolēn graphōn, tēs katʼ auton tōn Alexandreōn staseōs mnēmoneuei dia toutōn ‘emoi de ti thaumaston ei pros tous porrō- “terō paroikountas chalepon to kan diʼ epistolōn “homilein, hote kai to pros emauton autǭ moi dialege- “sthai kai tę̄ idią psychę̄ symbouleuesthai kathestēken aporon?
And later, writing another festal letter to Hierax, a bishop in Egypt, he mentions the faction of the Alexandrians in his time in these words: “What wonder is it to me if it is hard to converse even by letter with those who live farther away, when it has become impossible even to talk with myself and take counsel with my own soul?
Notes and citation
Summary: Dionysius to Hierax: in the strife he can hardly communicate even with himself.
- Quotation from Dionysius of Alexandria, Festal Letter to Hierax (to 7.21.10).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.21.2 (Dindorf 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.21.3Dindorf 4:317
πρὸς γοῦν τὰ ἐμαυτοῦ σπλάγχνα, τοὺς “ὁμοσκήνους καὶ συμψύχους ἀδελφοὺς καὶ τῆς αὐτῆς ‘πολίτας ἐκκλησίας ἐπιστολιμαίων δέομαι γραμμάτων, καὶ ταῦθʼ ὅπως διαπεμψαίμην, ἀμήχανον “φαίνεται. ῥᾷον γὰρ ἄν τις οὐχ ὅπως εἰς τὴν ὑπερ- “όριον, ἀλλὰ καὶ ἀπʼ ἀνατολῶν ἐπὶ δυσμὰς περαιωθείη, ἢ τὴν Ἀλεξάνδρειαν ἀπʼ αὐτῆς Ἀλεξανδρείας ἐπέλθοι.
pros goun ta emautou splanchna, tous “homoskēnous kai sympsychous adelphous kai tēs autēs ‘politas ekklēsias epistolimaiōn deomai grammatōn, kai tauthʼ hopōs diapempsaimēn, amēchanon “phainetai. rhąon gar an tis ouch hopōs eis tēn hyper- “orion, alla kai apʼ anatolōn epi dysmas peraiōtheiē, ē tēn Alexandreian apʼ autēs Alexandreias epelthoi.
For I need letters to reach my own heart, the brothers who share my home and soul and are citizens of the same church; and how to send them seems impossible. For it would be easier for one to cross not only to a foreign country but even from east to west, than to go from Alexandria to Alexandria itself.
Notes and citation
Summary: It is easier to travel from east to west than across Alexandria.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.21.3 (Dindorf 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.21.4Dindorf 4:317–318
τῆς γὰρ ἐρήμου τῆς πολλῆς “ἀτριβοῦς ἐκείνης, ἣν ἐν δυσὶ γενεαῖς διώδευσεν ὁ “Ἰσραὴλ, ἄπειρος μᾶλλον καὶ ἄβατός ἐστιν ἡ μεσαι- “τάτη τῆς πόλεως ὁδός· καὶ τῆς θαλάσσης, ἣν ἐκεῖνοι “ῥαγεῖσαν καὶ διατειχισθεῖσαν ἔσχον ἱππήλατον, καὶ “ὧυ ἐν τῇ λεωφόρῳ κατεποντίσθησαν Αἰγύπτιοι, οἱ “γαληνοὶ καὶ ἀκύμαντοι λιμένες γεγόνασιν εἰκὼν, “πολλάκις φανέντες ἀπὸ τῶν ἐν αὐτοῖς φόνων οἷον “ἐρυθρὰ θάλασσα.
tēs gar erēmou tēs pollēs “atribous ekeinēs, hēn en dysi geneais diōdeusen ho “Israēl, apeiros mallon kai abatos estin hē mesai- “tatē tēs poleōs hodos; kai tēs thalassēs, hēn ekeinoi “rhageisan kai diateichistheisan eschon hippēlaton, kai “hōy en tę̄ leōphorǭ katepontisthēsan Aigyptioi, hoi “galēnoi kai akymantoi limenes gegonasin eikōn, “pollakis phanentes apo tōn en autois phonōn hoion “erythra thalassa.
For the very middle street of the city is more untrodden and impassable than that great and trackless desert which Israel traversed in two generations; and the calm and waveless harbours have become an image of the sea which they found divided and walled up and made a road for horses, and in whose highway the Egyptians were drowned; for they often appear, from the murders in them, like a Red Sea.
Exod 14:22 (allusion, high confidence)
Notes and citation
Summary: Alexandria's streets are harder to cross than the wilderness, and its harbours red with blood like the Red Sea.
- Quotation from Dionysius of Alexandria, alluding to Exod 14–15.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.21.4 (Dindorf 4:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-4).
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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.
7.21.5Dindorf 4:318
ὁ δʼ ἐπιρρέων ποταμὸς τὴμ “πόλιν ποτὲ μὲν ἐρήμου τῆς ἀνύδρου ξηρότερος “ὤφθη, καὶ μᾶλλον αὐχμώδης ἐκείνης, ἣν διαπο- “ρευόμενος ὁ Ἰσραὴλ οὕτως ἐδίψησεν, ὡς Μωυσοῦ “μὲν καταβοᾶν, ῥυῆναι δʼ αὐτοῖς παρὰ τοῦ θαυμάσια “ποιοῦντος μόνου ἐκ πέτρας ἀκροτόμου ποτόν·
ho dʼ epirreōn potamos tēm “polin pote men erēmou tēs anydrou xēroteros “ōphthē, kai mallon auchmōdēs ekeinēs, hēn diapo- “reuomenos ho Israēl houtōs edipsēsen, hōs Mōysou “men kataboan, rhyēnai dʼ autois para tou thaumasia “poiountos monou ek petras akrotomou poton;
And the river flowing by the city has at one time appeared drier than the waterless desert, and more parched than that in which Israel, as it passed through, so thirsted that they cried out against Moses, and drink flowed for them from the sheer rock by him who alone does wonders;
Exod 17:6 (allusion, high confidence) · Ps 136:4 (135:4 LXX) (echo, medium confidence)
Notes and citation
Summary: The Nile at times ran drier than the desert where Israel thirsted.
- Quotation from Dionysius of Alexandria, alluding to Exod 17:1–7 and Ps 136:4 (135:4 LXX).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.21.5 (Dindorf 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-5).
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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.
7.21.6Dindorf 4:318
ποτὲ “δὲ τοσοῦτον ἐπλήμμυρεν ὡς πᾶσαν τὴν περίχωρον “τάς τε ὁδοὺς καὶ τοὺς ἀγροὺς ἐπικλύσαντα, τῆς ἐπὶ “Νῶς γενομένης τοῦ ὕδατος φορᾶς ἐπαγαγεῖν ἀπει- “λήν· ἀεὶ δὲ αἵματι καὶ φόνοις καὶ καταποντισμοῖς “κάτεισι μεμιασμένος, οἷος ὑπὸ Μωυσεῖ γέγονε τῷ “Φαραὼ, μεταβαλὼν εἰς αἷμα καὶ ἐποζέσας.
pote “de tosouton eplēmmyren hōs pasan tēn perichōron “tas te hodous kai tous agrous epiklysanta, tēs epi “Nōs genomenēs tou hydatos phoras epagagein apei- “lēn; aei de haimati kai phonois kai katapontismois “kateisi memiasmenos, hoios hypo Mōysei gegone tǭ “Pharaō, metabalōn eis haima kai epozesas.
at another time it overflowed so much that it flooded all the country round, both roads and fields, threatening a return of the deluge of water that happened in Noah's time. And it always flows down defiled with blood and murders and drownings, as it became for Pharaoh under Moses, changed into blood and stinking.
Gen 7:17 (allusion, medium confidence) · Exod 7:20 (allusion, high confidence)
Notes and citation
Summary: At other times it flooded like Noah's deluge, and it ran with blood like the Nile under Moses.
- Quotation from Dionysius of Alexandria, alluding to Gen 7 and Exod 7:20–21.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.21.6 (Dindorf 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-6).
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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.
7.21.7Dindorf 4:318
καὶ “ποῖον γένοιτʼ ἂν τοῦ πάντα καθαίροντος ὕδατος ὕδωρ “καθάρσιον ἄλλο; πῶς ἂν ὁ πολὺς καὶ ἀπέραντος “ἀνθρώποις ὠκεανὸς ἐπιχυθεὶς τὴν πικρὰν ταύτην “ἀποσμήξαι θάλασσαν; ἢ πῶς ἂν ὁ μέγας ποταμὸς “ὁ ἐκπορευόμενος ἐξ Ἐδὲμ, τὰς τέσσαρας ἀρχὰς εἰς “ἃς ἀφορίζεται μετοχετεύσας εἰς μίαν τοῦ Γηὼν, “ἀποπλύναι τὸ λύθρον;
kai “poion genoitʼ an tou panta kathairontos hydatos hydōr “katharsion allo? pōs an ho polys kai aperantos “anthrōpois ōkeanos epichytheis tēn pikran tautēn “aposmēxai thalassan? ē pōs an ho megas potamos “ho ekporeuomenos ex Edem, tas tessaras archas eis “has aphorizetai metocheteusas eis mian tou Gēōn, “apoplynai to lythron?
And what other water could purify the water that purifies all things? How could the great ocean, impassable to men, poured out, cleanse this bitter sea? Or how could the great river that goes out from Eden, turning the four heads into which it is divided into the one Gihon, wash away the gore?
Gen 2:10 (allusion, high confidence)
Notes and citation
Summary: No water could cleanse such pollution, not even the river of Eden.
- Quotation from Dionysius of Alexandria, alluding to Gen 2:10–13. The Gihon was identified with the Nile.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.21.7 (Dindorf 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-7).
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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.
7.21.8Dindorf 4:318
ἢ πότε ὁ τεθολωμένος “ὑπὸ τῶν πονηρῶν πανταχόθεν ἀναθυμιάσεων ἀὴρ “εἰλικρινὴς γένοιτο; τοιοῦτοι γὰρ ἀπὸ τῆς γῆς ἀτμοὶ, “καὶ ἀπὸ θαλάσσης ἄνεμοι, ποταμῶν τε αὖραι καὶ “λιμένων ἀνιμήσεις ἀποπνέουσιν, ὡς σηπομένων ἐν “πᾶσι τοῖς ὑποκειμένοις στοιχείοις νεκρῶν ἰχῶρας “εἶναι τὰς δρόσους.
ē pote ho tetholōmenos “hypo tōn ponērōn pantachothen anathymiaseōn aēr “eilikrinēs genoito? toioutoi gar apo tēs gēs atmoi, “kai apo thalassēs anemoi, potamōn te aurai kai “limenōn animēseis apopneousin, hōs sēpomenōn en “pasi tois hypokeimenois stoicheiois nekrōn ichōras “einai tas drosous.
Or when could the air, fouled by evil exhalations from every side, become pure? For such vapours rise from the earth, winds from the sea, breezes from the rivers, and mists from the harbours, that the dews are the discharges of corpses rotting in all the underlying elements.
Notes and citation
Summary: The air itself is poisoned by the stench of the dead.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.21.8 (Dindorf 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-8).
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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.
7.21.9Dindorf 4:318–319
εἶτα θαυμάζουσι καὶ διαπο- “ροῦσι πόθεν οἱ συνεχεῖς λοιμοὶ, πόθεν αἱ χαλεπαὶ νόσοι, πόθεν αἶ παντοδαπαὶ φθοραὶ, πόθεν ὁ ποικίλος καὶ πολὺς τῶν ἀνθρώπων ὄλεθρος, διὰ τί “μηκέτι τοσοῦτο πλῆθος οἰκητόρων ἡ μεγίστη πόλις “ἐν αὐτῇ φέρει, ἀπὸ νηπίων ἀρξαμένη παίδων μέχρι “τῶν εἰς ἄκρον γεγηρακότων, ὅσους ὠμογέροντας οὓς “ἐκάλει πρότερον ὄντας ἔτρεφεν, ἀλλʼ οἱ τεσσαρα- ῾κοντοῦται καὶ μέχρι τῶν ἑβδομήκοντα ἐτῶν τοσοῦτο ‘πλείονες τότε ὥστε μὴ συμπληροῦσθαι νῦν τὸν “ἀριθμὸν αὐτῶν, προσεγγραφέντων καὶ συγκαταλε- ῾γέντων εἰς τὸ δημόσιον σιτηρέσιον τόν ἀπὸ τεσσα- ‘ρεσκαίδεκα ἐτῶν μέχρι τῶν ὀγδοήκοντα, καὶ γεγό- “νασιν οἶον ἡλικιῶται τῶν πάλαι γεραιτάτων οἱ ὄψει “νεώτατοι.
eita thaumazousi kai diapo- “rousi pothen hoi synecheis loimoi, pothen hai chalepai nosoi, pothen ai pantodapai phthorai, pothen ho poikilos kai polys tōn anthrōpōn olethros, dia ti “mēketi tosouto plēthos oikētorōn hē megistē polis “en autę̄ pherei, apo nēpiōn arxamenē paidōn mechri “tōn eis akron gegērakotōn, hosous ōmogerontas hous “ekalei proteron ontas etrephen, allʼ hoi tessara- ῾kontoutai kai mechri tōn hebdomēkonta etōn tosouto ‘pleiones tote hōste mē symplērousthai nyn ton “arithmon autōn, prosengraphentōn kai synkatale- ῾gentōn eis to dēmosion sitēresion ton apo tessa- ‘reskaideka etōn mechri tōn ogdoēkonta, kai gego- “nasin oion hēlikiōtai tōn palai geraitatōn hoi opsei “neōtatoi.
Then they wonder and are at a loss whence come the continual plagues, whence the severe diseases, whence the manifold kinds of destruction, whence the various and great mortality of men, why the greatest city no longer carries within it so great a multitude of inhabitants, from infant children to those extremely old, as it formerly supported of those it called hale old men. But those from forty to seventy years of age were then so much more numerous that their number is not now filled up, even when those from fourteen to eighty years are enrolled and registered together for the public grain dole; and those youngest in appearance have become like the contemporaries of those formerly oldest.
Notes and citation
Summary: The city's population has so fallen that the grain rolls from ages 14 to 80 do not equal the former number aged 40 to 70.
- Quotation from Dionysius of Alexandria; a notable piece of demographic evidence.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.21.9 (Dindorf 4:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-9).
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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.
7.21.10Dindorf 4:319
καὶ οὕτω μειούμενον ἀεὶ καὶ δαπα- “νώμενον ὁρῶντες τὸ ἐπὶ γῆς ἀνθρώπων γένος οὐ ῾τρέμουσιν, αὐξομένου καὶ προκόπτοντος τοῦ παντε- ῾λοῦς αὐτῶν ἀφανισμοῦ.’
kai houtō meioumenon aei kai dapa- “nōmenon horōntes to epi gēs anthrōpōn genos ou ῾tremousin, auxomenou kai prokoptontos tou pante- ῾lous autōn aphanismou.’
And seeing the human race on earth thus always diminished and consumed, they do not tremble, though their complete destruction increases and advances.”
Notes and citation
Summary: Yet people do not tremble at humanity's decline.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 7.21.10 (Dindorf 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-21-10).
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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 7, chapter 22
7.22.1Dindorf 4:319
Μετὰ ταῦτα λοιμικῆς τὸν πόλεμον διαλαβούσης νόσου, τῆς τε ἑορτῆς πλησιαζούσης, αὖθις διὰ γραφῆς τοῖς ἀδελφοῖς ὁμιλεῖ, τὰ τῆς συμφορᾶς ἐπισημαινόμενος πάθη διὰ τούτων
Meta tauta loimikēs ton polemon dialabousēs nosou, tēs te heortēs plēsiazousēs, authis dia graphēs tois adelphois homilei, ta tēs symphoras episēmainomenos pathē dia toutōn
After this, when a pestilential disease followed the war, and the feast was drawing near, he again addressed the brothers by letter, indicating the sufferings of the calamity in these words:
Notes and citation
Summary: Plague followed the war, and Dionysius wrote an Easter letter about it.
- The plague is the “Plague of Cyprian” (from ca. 250).
Cite (SBL): Eusebius, Hist. eccl. 7.22.1 (Dindorf 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.2Dindorf 4:319
“τοῖς μὲν ἄλλοις ἀνθρώποις οὐκ ἂν δόξειε “καιρὸς ἑορτῆς εἶναι τὰ παρόντα. οὐδʼ ἔστιν αὐτοῖς “οὔτε οὗτος οὔτε τις ἕτερος, οὐχ ὅπως τῶν ἐπιλύπων, ῾ἀλλʼ οὐδʼ εἴ τις περιχαρὴς, ὃν οἰηθεῖεν μάλιστα. “νῦν μέν γε θρῆνοι πάντα, καὶ πενθοῦσι πάντες, καὶ περιηχοῦσιν οἰμωγαὶ τὴν πόλιν διὰ τὸ πλῆθος ῾τῶν τεθνηκότων καὶ τῶν ἀποθνησκόντων ὁσημέραι. “
“tois men allois anthrōpois ouk an doxeie “kairos heortēs einai ta paronta. oudʼ estin autois “oute houtos oute tis heteros, ouch hopōs tōn epilypōn, ῾allʼ oudʼ ei tis pericharēs, hon oiētheien malista. “nyn men ge thrēnoi panta, kai penthousi pantes, kai periēchousin oimōgai tēn polin dia to plēthos ῾tōn tethnēkotōn kai tōn apothnēskontōn hosēmerai. “
“To other men the present would not seem a time for festival. Nor is this or any other time a festival for them — not only the sorrowful times, but not even any time they might think especially joyful. Now indeed all things are lamentations, and all mourn, and wailings resound through the city because of the multitude of those who have died and are dying every day.
Notes and citation
Summary: Dionysius: to others this is no time for a feast, with the city full of mourning.
- Quotation from Dionysius of Alexandria, Festal Letter (to 7.22.10).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.22.2 (Dindorf 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.3Dindorf 4:319–320
ὡς γὰρ ἐπὶ τῶν πρωτοτόκων τῶν Αἰγυπτίων γέγραπται, οὕτως καὶ νῦν ἐγενήθη κραυγὴ μεγάλη. οὐ γάρ ἐστιν οἰκία, ἐν ᾗ οὐκ ἔστιν ἐν αὐτῇ τεθνη· κώς· καὶ ὤφελόν γε· πολλὰ μὲν γὰρ καὶ δεινὰ καὶ “τὰ πρὸ τούτου συμβεβηκότα.
hōs gar epi tōn prōtotokōn tōn Aigyptiōn gegraptai, houtōs kai nyn egenēthē kraugē megalē. ou gar estin oikia, en hę̄ ouk estin en autę̄ tethnē; kōs; kai ōphelon ge; polla men gar kai deina kai “ta pro toutou symbebēkota.
For as it is written of the firstborn of the Egyptians, so now too ‘there was a great cry; for there is not a house in which there is not one dead.’ And would that it were only one! For many and terrible were the things that happened before this too.
Exod 12:30 (quotation, high confidence)
Notes and citation
Summary: As at the death of Egypt's firstborn, every house has its dead.
- Quotation from Dionysius of Alexandria, citing Exod 12:30.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.22.3 (Dindorf 4:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.4Dindorf 4:320
πρῶτον μὲν ἡμᾶς “ἤλασαν, καὶ μόνοι πρὸς ἁπάντων διωκόμενοι καὶ “θανατούμενοι ἑωρτάσαμεν καὶ τότε, καὶ πᾶς ὁ τῆς “καθʼ ἕκαστον θλίψεως τόπος πανηγυρικὸν ἡμῖν “γέγονε χωρίον, ἀγρὸς, ἐρημία, ναῦς, πανδοχεῖον, “δεσμωτήριον· φαιδροτάτην δὲ πασῶν ἤγαγον ἑορ- “τὴν οἱ τέλειοι μάρτυρες εὐωχηθέντες ἐν οὐρανῷ. “
prōton men hēmas “ēlasan, kai monoi pros hapantōn diōkomenoi kai “thanatoumenoi heōrtasamen kai tote, kai pas ho tēs “kathʼ hekaston thlipseōs topos panēgyrikon hēmin “gegone chōrion, agros, erēmia, naus, pandocheion, “desmōtērion; phaidrotatēn de pasōn ēgagon heor- “tēn hoi teleioi martyres euōchēthentes en ouranǭ. “
First they drove us out, and alone, persecuted and put to death by all, we kept the feast even then; and every place of each one's affliction became for us a place of festival: field, desert, ship, inn, prison. And the most radiant festival of all was kept by the perfected martyrs, feasting in heaven.
Notes and citation
Summary: Even in persecution Christians kept the feast everywhere, and the martyrs kept the brightest feast in heaven.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Martyrdom, Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.22.4 (Dindorf 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.5Dindorf 4:320
μετὰ δὲ ταῦτα πόλεμος καὶ λιμὸς ἐπέλαβεν, ἃ “τοῖς ἔθνεσι συνδιηνέγκαμεν, μόνοι μὲν ὑποστάντες “ὅσα ἡμῖν ἐλυμήναντο, παραπολαύσαντες δὲ καὶ ὧν “ἀλλήλους εἰργάσαντό τε καὶ πεπόνθασι· καὶ τῇ “Χριστοῦ πάλιν ἐνηυφράνθημεν εἰρήνῃ, ἣν μόνοις “ἡμῖν δέδωκε.
meta de tauta polemos kai limos epelaben, ha “tois ethnesi syndiēnenkamen, monoi men hypostantes “hosa hēmin elymēnanto, parapolausantes de kai hōn “allēlous eirgasanto te kai peponthasi; kai tę̄ “Christou palin enēuphranthēmen eirēnę̄, hēn monois “hēmin dedōke.
After this, war and famine came upon us, which we bore together with the pagans, enduring alone what they inflicted on us, but sharing also in what they did to and suffered from one another; and again we rejoiced in the peace of Christ, which he has given to us alone.
John 14:27 (echo, medium confidence)
Notes and citation
Summary: Christians shared war and famine with the pagans, yet had Christ's peace.
- Quotation from Dionysius of Alexandria; cf. John 14:27.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.22.5 (Dindorf 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.6Dindorf 4:320
βραχυτάτης δὲ ἡμῶν τε καὶ αὐτῶν “τυχόντων ἀναπνοῆς, ἐπικατέσκηψεν ἡ νόσος αὕτη, “πρᾶγμα φόβου τε παντὸς φοβερώτερον ἐκείνοις, καὶ “συμφορᾶς ἡστινοσοῦν σχετλιώτερον, καὶ ὡς ἴδιός “τις αὐτῶν ἀπήγγειλε συγγραφεὺς, πρᾶγμα μόνον “δὴ τῆς πάντων ἐλπίδος κρεῖσσον γενόμενον· ἡμῖν “δὲ οὐ τοιοῦτο μὲν, γυμνάσιον δὲ καὶ δοκίμιον οὐ- “δενὸς τῶν ἄλλων ἔλαττον. ἀπέσχετο μὲν γὰρ οὐδὲ “ἡμῶν, πολλὴ δὲ ἐξῆλθεν εἰς τὰ ἔθνη.“
brachytatēs de hēmōn te kai autōn “tychontōn anapnoēs, epikateskēpsen hē nosos hautē, “pragma phobou te pantos phoberōteron ekeinois, kai “symphoras hēstinosoun schetliōteron, kai hōs idios “tis autōn apēngeile syngrapheus, pragma monon “dē tēs pantōn elpidos kreisson genomenon; hēmin “de ou toiouto men, gymnasion de kai dokimion ou- “denos tōn allōn elatton. apescheto men gar oude “hēmōn, pollē de exēlthen eis ta ethnē.“
When both we and they had enjoyed a very short breathing space, this disease fell upon us, a thing more fearful to them than any fear and more dreadful than any calamity whatever, and, as one of their own writers declared, ‘the only thing that has proved greater than all hope.’ But to us it was not such, but a training and testing no less than any of the others. For it did not spare us either, but it went out much among the pagans.”
Notes and citation
Summary: The plague terrified the pagans but was a test for Christians, though it struck them too.
- Quotation from Dionysius of Alexandria. The pagan writer is Thucydides 2.64.1.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation); Thucydides, 2.64.1 (Thucydides, History; quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.22.6 (Dindorf 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.7Dindorf 4:320–321
τούτοις ἑξῆς ἐπιφέρει λέγων “οἱ γοῦν πλεῖστοι τῶν ἀδελφῶν “ἡμῶν διʼ ὑπερβάλλουσαν ἀγάπην καὶ φιλαδελφίαν “ἀφειδοῦντες ἑαυτῶν καὶ ἀλλήλων ἐχόμενοι, ἐπισκο- “ποῦντες ἀφυλάκτως τοὺς νοσοῦντας, λιπαρῶς ὑπη- “ρετούμενοι, θεραπεύοντες ἐν Χριστῷ, συναπηλλάτ- “τοντο ἐκείνοις ἀσμενέστατα, τοῦ παρʼ ἑτέρων ἀνα- “πιμπλάμενοι πάθους, καὶ τὴν νόσον ἐφʼ ἑαυτοὺς “ἕλκοντες ἀπὸ τῶν πλησίον, καὶ ἑκόντες ἀναμασσό- “μενοι τὰς ἀλγηδόνας. καὶ πολλοὶ νοσοκομήσαντες “καὶ ῥώσαντες ἑτέρους ἐτελεύτησαν αὐτοὶ, τὸν ἐκεί- “νων θάνατον εἰς ἑαυτοὺς μεταστησάμενοι, καὶ τὸ “δημῶδες ῥῆμα, μόνης ἀεὶ δοκεῖν φιλοφροσύνης ἔχε- “σθαι, ἔργῳ δὴ τότε πληροῦντες, ἀπιόντες αὐτῶν “περίψημα.
toutois hexēs epipherei legōn “hoi goun pleistoi tōn adelphōn “hēmōn diʼ hyperballousan agapēn kai philadelphian “apheidountes heautōn kai allēlōn echomenoi, episko- “pountes aphylaktōs tous nosountas, liparōs hypē- “retoumenoi, therapeuontes en Christǭ, synapēllat- “tonto ekeinois asmenestata, tou parʼ heterōn ana- “pimplamenoi pathous, kai tēn noson ephʼ heautous “helkontes apo tōn plēsion, kai hekontes anamasso- “menoi tas algēdonas. kai polloi nosokomēsantes “kai rhōsantes heterous eteleutēsan autoi, ton ekei- “nōn thanaton eis heautous metastēsamenoi, kai to “dēmōdes rhēma, monēs aei dokein philophrosynēs eche- “sthai, ergǭ dē tote plērountes, apiontes autōn “peripsēma.
Next he adds: “Most of our brothers, in their exceeding love and brotherly kindness, not sparing themselves and clinging to one another, visited the sick without heed of danger, served them diligently, cared for them in Christ, and departed this life most gladly together with them, being filled with the affliction from others and drawing the disease on themselves from their neighbours and willingly taking over their pains. And many, having nursed and strengthened others, died themselves, transferring their death to themselves, and fulfilling in deed the popular saying, always thought to be mere courtesy, departing as their ‘offscouring.’
1 Cor 4:13 (echo, medium confidence)
Notes and citation
Summary: Many Christians nursed the sick at the cost of their own lives, dying in their place.
- Quotation from Dionysius of Alexandria. “Your offscouring” (περίψημα) was a polite formula (“your humble servant”); cf. 1 Cor 4:13.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 7.22.7 (Dindorf 4:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.8Dindorf 4:321
οἱ γοῦν ἄριστοι τῶν παρʼ ἡμῖν ἀδελ- “φῶν τοῦτον τὸν τρόπον ἐξεχώρησαν τοῦ βίου, πρεσ- “βύτεροί τέ τινες καὶ διάκονοι καὶ τῶν ἀπὸ τοῦ λαοῦ “λίαν ἐπαινούμενοι, ὡς καὶ τοῦ θανάτου τοῦτο τὸ “εἶδος διὰ πολλὴν εὐσέβειαν καὶ πίστιν ἰσχυρὰν γε- “νόμενον μηδὲν ἀποδεῖν μαρτυρίου δοκεῖν.
hoi goun aristoi tōn parʼ hēmin adel- “phōn touton ton tropon exechōrēsan tou biou, pres- “byteroi te tines kai diakonoi kai tōn apo tou laou “lian epainoumenoi, hōs kai tou thanatou touto to “eidos dia pollēn eusebeian kai pistin ischyran ge- “nomenon mēden apodein martyriou dokein.
In this way the best of our brothers departed this life, some presbyters and deacons and some of the people, highly praised, so that this form of death, arising from great piety and strong faith, seems in no way to fall short of martyrdom.
Notes and citation
Summary: Presbyters, deacons, and laity died this way, a death Dionysius ranks with martyrdom.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Martyrdom, Church office, Ethics
Cite (SBL): Eusebius, Hist. eccl. 7.22.8 (Dindorf 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.9Dindorf 4:321
καὶ “τὰ σώματα δὲ τῶν ἁγίων ὑπτίαις χερσὶ καὶ κόλποις “ὑπολαμβάνοντες, καθαιροῦντές τε ὀφθαλμοὺς, καὶ στόματα συγκλείοντες, ὠμοφοροῦντές τε καὶ διατι- ‘θέντες, προσκολλώμενοι, συμπλεκόμενοι, λουτροῖς “τε καὶ περιστολαῖς κατακοσμοῦντες, μετὰ μικρὸν “ἐτύγχανον τῶν ἴσων, ἀεὶ τῶν ὑπολειπομένων ἐφε- “πομένων τοῖς πρὸ αὐτῶν.
kai “ta sōmata de tōn hagiōn hyptiais chersi kai kolpois “hypolambanontes, kathairountes te ophthalmous, kai stomata synkleiontes, ōmophorountes te kai diati- ‘thentes, proskollōmenoi, symplekomenoi, loutrois “te kai peristolais katakosmountes, meta mikron “etynchanon tōn isōn, aei tōn hypoleipomenōn ephe- “pomenōn tois pro autōn.
And taking up the bodies of the saints in their open hands and on their bosoms, closing their eyes and shutting their mouths, carrying them on their shoulders and laying them out, clinging to them, embracing them, adorning them with washings and grave clothes, they shortly after received the same services, those left behind always following those who went before.
Notes and citation
Summary: Christians washed and buried the dead lovingly, and soon died themselves.
- Quotation from Dionysius of Alexandria. The digital text repeats τε.
Notes on the original text
- Digital text corrected (repeated word in the digital text; wrong accent in the digital text): ὠμοφοροῦντἐς → ὠμοφοροῦντές; λουτροῖς “τε τε → λουτροῖς “τε.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 7.22.9 (Dindorf 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-9).
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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.
7.22.10Dindorf 4:321
τὰ δέ γε ἔθνη πᾶν “τοὐναντίον· καὶ νοσεῖν τε ἀρχομένους ἀπωθοῦντο, “καὶ ἀπέφευγον τοὺς φιλτάτους, κἀν ταῖς ὁδοῖς ἐρ- “ρίπτουν ἡμιθνῆτας, καὶ νεκροὺς ἀτάφους ἀπεσκυ- “βαλίζοντο, τὴν τοῦ θανάτου διάδοσιν καὶ κοινωνίαν ἐκτρεπόμενοι, ἣν οὐκ ἦν καὶ πολλὰ μηχανωμένοις “ἐκκλῖναι ῥᾴδιον.“
ta de ge ethnē pan “tounantion; kai nosein te archomenous apōthounto, “kai apepheugon tous philtatous, kan tais hodois er- “riptoun hēmithnētas, kai nekrous ataphous apesky- “balizonto, tēn tou thanatou diadosin kai koinōnian ektrepomenoi, hēn ouk ēn kai polla mēchanōmenois “ekklinai rhądion.“
But the pagans did the very opposite. They pushed away those who began to be sick, fled from their dearest, threw them half-dead into the roads, and cast out the dead unburied like refuse, trying to avoid the spread and contagion of death, which was not easy to escape however much they contrived.”
Notes and citation
Summary: Pagans abandoned their sick and dead, yet could not escape the plague.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Ethics
Cite (SBL): Eusebius, Hist. eccl. 7.22.10 (Dindorf 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-10).
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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.
7.22.11Dindorf 4:321
μετὰ δὲ καὶ ταύτην τὴν ἐπιστολὴν, εἰρηνευσάντων τῶν κατὰ τὴν πόλιν, τοῖς κατʼ Αἴγυπτον ἀδελφοῖς ἑορταστικὴν αὖθις ἐπιστέλλει γραφὴν, καὶ ἐπὶ ταύτῃ ἄλλας διαφόρους πάλιν διατυποῦται. φέρεται δέ τις αὐτοῦ καὶ περὶ σαββάτου, καὶ ἄλλη περὶ γυμνασίου.
meta de kai tautēn tēn epistolēn, eirēneusantōn tōn kata tēn polin, tois katʼ Aigypton adelphois heortastikēn authis epistellei graphēn, kai epi tautę̄ allas diaphorous palin diatypoutai. pheretai de tis autou kai peri sabbatou, kai allē peri gymnasiou.
After this letter too, when the affairs of the city were at peace, he again sent a festal letter to the brothers in Egypt, and after this he composed various others. There is extant also one of his on the sabbath, and another on exercise.
Notes and citation
Summary: Dionysius wrote more festal letters, and letters on the sabbath and on exercise.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 7.22.11 (Dindorf 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.22.12Dindorf 4:321
Ἑρμάμμωνι δὲ καὶ τοῖς κατʼ Αἴγυπτον ἀδελφοῖς διʼ ἐπιστολῆς ὁμιλῶν, πολλά τε ἄλλα περὶ τῆς Δεκίου καὶ τῶν μετʼ αὐτὸν διεξελθὼν κακοτροπίας, τῆς κατὰ τὸν Γαλλιηνὸν εἰρήνης ἐπιμιμνήσκεται.
Hermammōni de kai tois katʼ Aigypton adelphois diʼ epistolēs homilōn, polla te alla peri tēs Dekiou kai tōn metʼ auton diexelthōn kakotropias, tēs kata ton Galliēnon eirēnēs epimimnēsketai.
Addressing Hermammon and the brothers in Egypt by letter, and relating much else about the wickedness of Decius and his successors, he mentions the peace under Gallienus.
Notes and citation
Summary: In his letter to Hermammon Dionysius describes the peace under Gallienus.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Persecution
Cite (SBL): Eusebius, Hist. eccl. 7.22.12 (Dindorf 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-22-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 23
7.23.1Dindorf 4:321–322
Οὐδὲν δὲ οἷον τὸ καὶ τούτων ὧδέ πως ἔχόντων ἀκοῦσαι· “ἐκεῖνος μὲν “οὖν τῶν πρὸ αὐτοῦ βασιλέων τὸν μὲν προέμενος, “τῷ δὲ ἐπιθέμενος, παγγενῆ ταχέως καὶ πρόρριζος “ἐξηφανίσθη· ἀνεδείχθη δὲ καὶ συνανωμολογήθη “παρὰ πάντων ὁ Γαλλιηνὸς, παλαιὸς ἅμα βασιλεὺς “καὶ νέος, πρῶτος ὢν καὶ μετʼ ἐκείνους παρών.
Ouden de hoion to kai toutōn hōde pōs echontōn akousai; “ekeinos men “oun tōn pro autou basileōn ton men proemenos, “tǭ de epithemenos, pangenē tacheōs kai prorrizos “exēphanisthē; anedeichthē de kai synanōmologēthē “para pantōn ho Galliēnos, palaios hama basileus “kai neos, prōtos ōn kai metʼ ekeinous parōn.
There is nothing like hearing how these things too stood: “He, then, having betrayed one of the emperors before him and attacked the other, was quickly destroyed root and branch with all his family; and Gallienus was proclaimed and acknowledged by all, at once an old emperor and a new one, being first and yet present after them.
Notes and citation
Summary: Dionysius: Macrianus and his house perished, and Gallienus was acknowledged as emperor by all.
- Quotation from Dionysius of Alexandria, Letter to Hermammon (to 7.23.4). “He” is Macrianus, who betrayed Valerian and attacked Gallienus.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.23.1 (Dindorf 4:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-23-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.23.2Dindorf 4:322
“κατὰ γὰρ τὸ ῥηθὲν πρὸς τὸν προφήτην Ἡσαΐαν “τὰ “ἀπʼ ἀρχῆς ἰδοὺ ἥκασι, καὶ καινὰ ἃ νῦν ἀνατελεῖ.“ “ὥσπερ γὰρ νέφος τὰς ἡλιακὰς ἀκτῖνας ὑποδραμὸν καὶ “πρὸς ὀλίγον ἐπηλυγάσαν ἐσκίασεν αὐτὸν καὶ ἀντʼ αὐ- “τοῦ προεφάνη, εἶτα παρελθόντος ἢ διατακέντος τοῦ “νέφους ἐξεφάνη πάλιν ἐπανατείλας ὁ ἥλιος ὁ προα- “νατείλας, οὕτω προστὰς καὶ προσπελάσας ἑαυτὸν ὁ “Μακριανὸς τῆς ἐφεστώσης Γαλλιηνοῦ βασιλείας, ὁ “μὲν οὐκ ἔστιν, ἐπεὶ μηδὲ ἧν, ὁ δʼ ἔστιν ὁμοίως “ὥσπερ ἦν.
“kata gar to rhēthen pros ton prophētēn Hēsaïan “ta “apʼ archēs idou hēkasi, kai kaina ha nyn anatelei.“ “hōsper gar nephos tas hēliakas aktinas hypodramon kai “pros oligon epēlygasan eskiasen auton kai antʼ au- “tou proephanē, eita parelthontos ē diatakentos tou “nephous exephanē palin epanateilas ho hēlios ho proa- “nateilas, houtō prostas kai prospelasas heauton ho “Makrianos tēs ephestōsēs Galliēnou basileias, ho “men ouk estin, epei mēde hēn, ho dʼ estin homoiōs “hōsper ēn.
For according to what was said to the prophet Isaiah, ‘Behold, the things from the beginning have come, and new things which shall now spring forth.’ For as a cloud running under the sun's rays and darkening them for a little overshadows it and appears in its place, and then, when the cloud has passed or melted away, the sun that had risen before shines forth again, so Macrianus, who put himself forward and pressed close upon the established reign of Gallienus, is not, since he never was; but Gallienus is, just as he was.
Isa 42:9 (quotation, high confidence)
Notes and citation
Summary: Dionysius compares Macrianus to a passing cloud and Gallienus to the sun shining again.
- Quotation from Dionysius of Alexandria, Letter to Hermammon, citing Isa 42:9 (LXX).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.23.2 (Dindorf 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-23-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.23.3Dindorf 4:322
καὶ οἷον ἀποθεμένη τὸ γῆρας ἡ βασι- “λεία, καὶ τὴν προοῦσαν ἀνακαθηραμένη κακίαν, “ἀκμαιότερον νῦν ἐπανθεῖ, καὶ πορρώτερον ὁρᾶται “καὶ ἀκούεται καὶ διαφοιτᾷ πανταχοῦ.”
kai hoion apothemenē to gēras hē basi- “leia, kai tēn proousan anakathēramenē kakian, “akmaioteron nyn epanthei, kai porrōteron horatai “kai akouetai kai diaphoitą pantachou.”
And the empire, as though it had put off old age and purged itself of its former wickedness, now blooms more vigorously, and is seen and heard farther, and spreads everywhere.”
Notes and citation
Summary: The empire under Gallienus seems renewed.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.23.3 (Dindorf 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-23-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.23.4Dindorf 4:322
εἶθʼ ἑξῆς καὶ τὸν χρόνον, καθʼ ὃν ταῦτʼ ἔγραφε, διὰ τούτων σημαίνει “καί μοι πάλιν τὰς ἡμέρας τῶν βασιλικῶν “ἐτῶν ἔπεισι σκοπεῖν. ὁρῶ γὰρ, ὡς ὀνομασθέντες “μὲν οἱ ἀσεβέστατοι μετʼ οὐ πολὺ γεγόνασιν ἀνώνυ- “μοι, ὁ δὲ ὁσιώτερος καὶ φιλοθεώτερος ὑπερβὰς τὴν “ἑπταετηρίδα νῦν ἐνιαυτὸν ἔνατον διανύει, ἐν ᾧ “ἡμεϊς ἑορτάσωμεν.”
eithʼ hexēs kai ton chronon, kathʼ hon tautʼ egraphe, dia toutōn sēmainei “kai moi palin tas hēmeras tōn basilikōn “etōn epeisi skopein. horō gar, hōs onomasthentes “men hoi asebestatoi metʼ ou poly gegonasin anōny- “moi, ho de hosiōteros kai philotheōteros hyperbas tēn “heptaetērida nyn eniauton enaton dianyei, en hǭ “hēmeïs heortasōmen.”
Then next he indicates the time when he was writing this, in these words: “And again it occurs to me to consider the days of the imperial years. For I see that the most impious, though famous, soon became nameless; while the holier and more God-loving emperor, having passed his seventh year, is now completing his ninth, in which we may keep the feast.”
Notes and citation
Summary: Dionysius dates his letter to the ninth year of Gallienus.
- Quotation from Dionysius of Alexandria. Gallienus's ninth year is 261/2.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Cite (SBL): Eusebius, Hist. eccl. 7.23.4 (Dindorf 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-23-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 24
7.24.1Dindorf 4:322–323
Ἐπὶ τούτοις πᾶσι σπουδάζεται αὐτῷ καὶ τὰ περὶ ἐπαγγελιῶν δύο συγγράμματα. ἡ δʼ ὑπόθεσις αὐτῷ Νέπως ἦν, ἐπίσκοπος τῶν κατʼ Αἴγυπτον, Ἰουδαϊκώτερον τὰς ἐπηγγελμένας τοῖς ἁγίοις ἐν ταῖς θείαις γραφαῖς ἐπαγγε- λίας ἀποδοθήσεσθαι διδάσκων, καί τινα χιλιάδα ἐτῶν τρυφῆς σωματικῆς ἐπὶ τῆς ξηρᾶς ταύτης ἔσεσθαι ὑποτιθέμενος.
Epi toutois pasi spoudazetai autǭ kai ta peri epangeliōn dyo syngrammata. hē dʼ hypothesis autǭ Nepōs ēn, episkopos tōn katʼ Aigypton, Ioudaïkōteron tas epēngelmenas tois hagiois en tais theiais graphais epange- lias apodothēsesthai didaskōn, kai tina chiliada etōn tryphēs sōmatikēs epi tēs xēras tautēs esesthai hypotithemenos.
Besides all these, he also composed the two books On Promises. The occasion was Nepos, a bishop in Egypt, who taught that the promises made to the saints in the divine Scriptures would be fulfilled in a more Jewish manner, and supposed that there would be a thousand years of bodily luxury on this earth.
Rev 20:4 (allusion, high confidence)
Notes and citation
Summary: Dionysius wrote On Promises against Bishop Nepos, who taught a literal thousand-year earthly kingdom.
- Nepos's millenarianism was based on Rev 20:1–6.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 7.24.1 (Dindorf 4:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.24.2Dindorf 4:323
δόξας γοῦν οὗτος ἐκ τῆς Ἀποκαλύψεως Ἰωάννου τὴν ἰδίαν κρατύνειν ὑπόληψιν, “ἔλεγχον ἀλληγοριστῶν” λόγον τινὰ περὶ τούτου συντάξας ἐπέγραψε.
doxas goun houtos ek tēs Apokalypseōs Iōannou tēn idian kratynein hypolēpsin, “elenchon allēgoristōn” logon tina peri toutou syntaxas epegrapse.
Thinking that he could establish his own opinion from the Apocalypse of John, he composed a treatise on this subject and entitled it Refutation of the Allegorists.
Notes and citation
Summary: Nepos based his view on the Apocalypse and wrote a Refutation of the Allegorists.
Topics: Eschatology, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.24.2 (Dindorf 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.24.3Dindorf 4:323
πρὸς ὃν ὁ Διονύσιος ἐν τοῖς περὶ ἐπαγγελιῶν ἐνίσταται, διὰ μὲν τοῦ προτέρου τὴν αὑτοῦ γνώμην ἣν εἶχε περὶ τοῦ δόγματος παρατιθέμενος, διὰ δὲ τοῦ δευτέρου περὶ τῆς Ἀποκαλύψεως Ἰωάννου διαλαμβάνων, ἔνθα τοῦ Νέπωτος κατὰ τὴν ἀρχὴν μνημονεύσας ταῦτα περὶ αὐτοῦ γράφει
pros hon ho Dionysios en tois peri epangeliōn enistatai, dia men tou proterou tēn hautou gnōmēn hēn eiche peri tou dogmatos paratithemenos, dia de tou deuterou peri tēs Apokalypseōs Iōannou dialambanōn, entha tou Nepōtos kata tēn archēn mnēmoneusas tauta peri autou graphei
Against him Dionysius takes his stand in the books On Promises, setting out in the first his own opinion on the doctrine, and in the second treating of the Apocalypse of John. There, mentioning Nepos at the beginning, he writes this about him:
Notes and citation
Summary: Dionysius's first book states his view; the second deals with the Apocalypse.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 7.24.3 (Dindorf 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.24.4Dindorf 4:323
“ἐπεὶ δὲ σύνταγμά τι προκομίζουσι Νέπωτος, ᾧ λίαν ἐπερείδονται ὡς ἀναντιρρήτως ἀποδεικνύντι τὴν τοῦ Χριστοῦ βασιλείαν ἐπὶ γῆς ἔσεσθαι, ἐν ἄλλοις μὲν πολλοῖς ἀποδέχομαι καὶ ἀγαπῶ Νέπωτα, τῆς τε πίστεως καὶ τῆς φιλοπονίας καὶ τῆς ἐν ταῖς γραφαῖς διατριβῆς καὶ τῆς πολλῆς ψαλμῳδίας, ᾑ μέχρι νῦν πολλοὶ τῶν ἀδελφῶν εὐθυμοῦνται, καὶ πάνυ διʼ αἰδοῦς ἄγω τὸν ἄνθρωπον ταύτῃ μᾶλλον, ᾗ προανεπαύσατο, ἀλλὰ φίλη γὰρ καὶ προτιμοτάτη πάντων ἡ ἀλήθεια) ἐπαινεῖν τε χρὴ καὶ συναινεῖν ἀφθόνως, εἴ τι ὀρθῶς λέγοιτο, ἐξετάζειν δὲ καὶ διευθύνειν, εἴ τι μὴ φαίνοιτο ὑγιῶς ἀναγεγραμμένον.
“epei de syntagma ti prokomizousi Nepōtos, hǭ lian epereidontai hōs anantirrētōs apodeiknynti tēn tou Christou basileian epi gēs esesthai, en allois men pollois apodechomai kai agapō Nepōta, tēs te pisteōs kai tēs philoponias kai tēs en tais graphais diatribēs kai tēs pollēs psalmǭdias, hę̄ mechri nyn polloi tōn adelphōn euthymountai, kai pany diʼ aidous agō ton anthrōpon tautę̄ mallon, hę̄ proanepausato, alla philē gar kai protimotatē pantōn hē alētheia) epainein te chrē kai synainein aphthonōs, ei ti orthōs legoito, exetazein de kai dieuthynein, ei ti mē phainoito hygiōs anagegrammenon.
“But since they bring forward a certain treatise of Nepos, on which they rely greatly as proving beyond dispute that the kingdom of Christ will be on earth, I accept and love Nepos in many other respects, for his faith and industry and diligence in the Scriptures and his abundant psalmody, by which many of the brothers are cheered to this day; and I hold the man in great respect, all the more because he has gone to his rest before us. But truth is dear and to be honoured above all things; and one must praise and approve ungrudgingly whatever is said rightly, but examine and correct whatever does not appear to have been written soundly.
Notes and citation
Summary: Dionysius respects Nepos's faith and hymns but puts truth first and will correct his errors.
- Quotation from Dionysius of Alexandria, On Promises (to 7.25.27).
Notes on the original text
- Digital text corrected (misread letters in the digital text; wrong accent in the digital text): ταύτῃ μαλλοῦ, → ταύτῃ μᾶλλον,; εἴ τι ὀρθός λέγοιτο → εἴ τι ὀρθῶς λέγοιτο.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Eschatology, Prayer
Cite (SBL): Eusebius, Hist. eccl. 7.24.4 (Dindorf 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.24.5Dindorf 4:323–324
καὶ πρὸς μὲν παρόντα καὶ ψιλῷ λόγῳ δογματίζοντα αὐτάρκης ἦν ἂν ἡ ἄγραφος ὁμιλία, διʼ ἐρωτήσεως καὶ ἀποκρίσεως πείθουσα καὶ συμβιβά- ζουσα τοὺς ἀντιδιατιθεμένους· γραφῆς δὲ ἐκκειμένης, ὡς δοκεῖ τισὶ, πιθανωτάτης, καί τινων διδασκάλων τὸν μὲν νόμον καὶ τοὺς προφήτας τὸ μηδὲν “ἡγουμένων, καὶ τὸ τοῖς εὐαγγελίοις ἕπεσθαι παρέντων, καὶ τὰς τῶν ἀποστόλων ἐπιστολὰς ἐκφαυλισάντων, τὴν δὲ τοῦ συγγράμματος τούτου διδασκαλίαν “ὡς μέγα δή τι καὶ κεκρυμμένον μυστήριον κατεπαγ- “γελλομένων, καὶ τοὺς ἁπλουστέρους ἀδελφοὺς ἡμῶν “οὐδὲν ἐώντων ὑψηλὸν καὶ μεγαλεῖον φρονεῖν οὔτε “περὶ τῆς ἐνδόξου καὶ ἀληθῶς ἐνθέου τοῦ κυρίου “ἡμῶν ἐπιφανείας, οὔτε τῆς ἡμετέρας ἐκ νεκρῶν “ἀναστάσεως καὶ τῆς πρὸς αὐτὸν ἐπισυναγωγῆς καὶ “ὁμοιώσεως, ἀλλὰ μικρὰ καὶ θνητὰ καὶ οἷα τὰ νῦν ἐλπί- “ζεῖν ἀναπειθόντων ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ἀναγκαῖο “καὶ ἡμᾶς ὡς πρὸς παρόντα τὸν ἀδελφὸν ἡμῶν δια- “λεχθῆναι Νέπωτα.”
kai pros men paronta kai psilǭ logǭ dogmatizonta autarkēs ēn an hē agraphos homilia, diʼ erōtēseōs kai apokriseōs peithousa kai symbiba- zousa tous antidiatithemenous; graphēs de ekkeimenēs, hōs dokei tisi, pithanōtatēs, kai tinōn didaskalōn ton men nomon kai tous prophētas to mēden “hēgoumenōn, kai to tois euangeliois hepesthai parentōn, kai tas tōn apostolōn epistolas ekphaulisantōn, tēn de tou syngrammatos toutou didaskalian “hōs mega dē ti kai kekrymmenon mystērion katepag- “gellomenōn, kai tous haplousterous adelphous hēmōn “ouden eōntōn hypsēlon kai megaleion phronein oute “peri tēs endoxou kai alēthōs entheou tou kyriou “hēmōn epiphaneias, oute tēs hēmeteras ek nekrōn “anastaseōs kai tēs pros auton episynagōgēs kai “homoiōseōs, alla mikra kai thnēta kai hoia ta nyn elpi- “zein anapeithontōn en tę̄ basileią tou theou, anankaio “kai hēmas hōs pros paronta ton adelphon hēmōn dia- “lechthēnai Nepōta.”
If he were present and setting forth his opinions by word only, unwritten discussion would have sufficed, persuading and reconciling the opponents by question and answer. But since a writing has been published, very persuasive as it seems to some, and some teachers regard the law and the prophets as nothing, neglect to follow the Gospels, and belittle the letters of the apostles, while proclaiming the teaching of this treatise as some great and hidden mystery, and do not allow our simpler brothers to think anything lofty and great either about the glorious and truly divine appearing of our Lord, or about our resurrection from the dead and our gathering together to him and our being made like him, but persuade them to hope in the kingdom of God for small and mortal things like those of the present — it is necessary for us too to discuss with our brother Nepos as though he were present.”
2 Thess 2:1 (echo, medium confidence) · 1 John 3:2 (echo, medium confidence)
Notes and citation
Summary: Because Nepos's book leads simple believers to hope only for earthly pleasures, Dionysius must answer it in writing.
- Quotation from Dionysius of Alexandria; cf. 2 Thess 2:1 and 1 John 3:2.
Notes on the original text
- Digital text corrected (missing letter in the digital text): τοῦ κυρίο “ἡμῶν → τοῦ κυρίου “ἡμῶν.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Eschatology, Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.24.5 (Dindorf 4:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.24.6Dindorf 4:324
τούτοις μεθʼ ἕτερα ἐπιφέρει λέγων “ἐν μὲν οὖν τῷ Ἀρσινοΐτῃ γενόμενος, ἔνθα, “ὡς οἶδας, πρὸ πολλοῦ τοῦτο ἐπεπόλαζε τὸ δόγμα, “ὡς καὶ σχίσματα καὶ ἀποστασίας ὅλων ἐκκλησιῶν “γεγονέναι, συγκαλέσας τοὺς πρεσβυτέρους καὶ δι- “δασκάλους τῶν ἐν ταῖς κώμαις ἀδελφῶν, παρόντων “καὶ τῶν βουλομένων ἀδελφῶν, δημοσίᾳ τὴν ἐξέτα- “σιν ποιήσασθαι τοῦ λόγου προετρεψάμην.
toutois methʼ hetera epipherei legōn “en men oun tǭ Arsinoïtę̄ genomenos, entha, “hōs oidas, pro pollou touto epepolaze to dogma, “hōs kai schismata kai apostasias holōn ekklēsiōn “gegonenai, synkalesas tous presbyterous kai di- “daskalous tōn en tais kōmais adelphōn, parontōn “kai tōn boulomenōn adelphōn, dēmosią tēn exeta- “sin poiēsasthai tou logou proetrepsamēn.
After other things he adds: “When I was in the district of Arsinoe, where, as you know, this doctrine had long been prevalent, so that there were even schisms and apostasies of whole churches, I called together the presbyters and teachers of the brothers in the villages, the brothers who wished being present too, and urged them to make the examination of the teaching publicly.
Notes and citation
Summary: In Arsinoe, where the doctrine had split churches, Dionysius called a public examination.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Eschatology, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.24.6 (Dindorf 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.24.7Dindorf 4:324
καὶ “τοῦτό μοι προσαγόντων τὸ βιβλίον ὥς τι ὅπλον καὶ “τεϊχος ἀκαταμάχητον, συγκαθεσθεὶς αὐτοῖς τριῶν “ἑξῆς ἡμερῶν ἐξ ἕω μέχρις ἑσπέρας, διευθύνειν ἐπει- “ράθην τὰ γεγραμμένα.
kai “touto moi prosagontōn to biblion hōs ti hoplon kai “teïchos akatamachēton, synkathestheis autois triōn “hexēs hēmerōn ex heō mechris hesperas, dieuthynein epei- “rathēn ta gegrammena.
And when they brought me this book as a kind of weapon and impregnable wall, I sat with them for three days in succession from morning till evening and tried to correct what was written.
Notes and citation
Summary: For three full days he examined Nepos's book with them.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 7.24.7 (Dindorf 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.24.8Dindorf 4:324–325
ἔνθα καὶ τὸ εὐσταθὲς “καὶ τὸ φιλάληθες καὶ τὸ εὐπαρακολούθητον καὶ “συνετὸν ὑπερηγάσθην τῶν ἀδελφῶν, ὡς ἐν τάξει “καὶ μετʼ ἐπιεικείας τὰς ἐρωτήσεις καὶ τὰς ἐπαπορή- “σεις καὶ τὰς συγκαταθέσεις ἐποιούμεθα, τὸ μὲν ἐκ “παντὸς τρόπου φιλονείκως τῶν ἅπαξ δοξάντων πε- “ριέχεσθαι, εἰ καὶ μὴ φαίνοιντο ὀρθῶς ἔχοντα, παρ- “αιτησάμενοι, μήτε δὲ τὰς ἀντιλογίας ὑποστελλόμενοι, “ἀλλʼ εἰς ὅσον οἷόν τε τῶν προκειμένων ἐπιβατεύειν “καὶ κρατύνειν αὐτὰ πειρώμενοι, μήτε, εἰ λόγος αἱ- “ρεῖ, μεταπείθεσθαι καὶ συνομολογεῖν αἰδούμενοι, “ἀλλʼ εὐσυνειδήτως καὶ ἀνυποκρίτως καὶ ταῖς καρ- “δίαις πρὸς τὸν θεὸν ἡπλωμέναις τὰ ταῖς ἀποδείξεσι ‘καὶ διδασκαλίαις τῶν ἁγίων γραφῶν “καταδεχόμενοι.
entha kai to eustathes “kai to philalēthes kai to euparakolouthēton kai “syneton hyperēgasthēn tōn adelphōn, hōs en taxei “kai metʼ epieikeias tas erōtēseis kai tas epaporē- “seis kai tas synkatatheseis epoioumetha, to men ek “pantos tropou philoneikōs tōn hapax doxantōn pe- “riechesthai, ei kai mē phainointo orthōs echonta, par- “aitēsamenoi, mēte de tas antilogias hypostellomenoi, “allʼ eis hoson hoion te tōn prokeimenōn epibateuein “kai kratynein auta peirōmenoi, mēte, ei logos hai- “rei, metapeithesthai kai synomologein aidoumenoi, “allʼ eusyneidētōs kai anypokritōs kai tais kar- “diais pros ton theon hēplōmenais ta tais apodeixesi ‘kai didaskaliais tōn hagiōn graphōn “katadechomenoi.
There I greatly admired the steadiness, love of truth, readiness to follow, and intelligence of the brothers, as we put the questions, difficulties, and agreements in order and with forbearance. We refused to cling contentiously at all costs to opinions once held, if they did not appear correct; we did not evade objections, but as far as possible tried to go into and establish the matters in hand; nor were we ashamed, if reason convinced us, to change our minds and agree, but conscientiously and without pretence, with hearts spread open to God, we accepted what was established by the proofs and teachings of the holy Scriptures.
Notes and citation
Summary: The discussion was patient, honest, and open to persuasion by Scripture.
- Quotation from Dionysius of Alexandria. A word before “by the proofs” is lost in the digital text.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.24.8 (Dindorf 4:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.24.9Dindorf 4:325
καὶ τέλος ὅ τε τῆς διδαχῆς ταύ- ‘της ἀρχηγὸς καὶ εἰσηγητὴς, ὁ καλούμενος Κορακίων, “ἐν ἐπηκόῳ πάντων τῶν παρόντων ἀδελφῶν ὡμολό- “γησε καὶ διεμαρτύρατο ἡμῖν μηκέτι τούτῳ προσ- “έξειν, μηδὲ διαλέξεσθαι περὶ τούτου, μηδὲ μεμνῆ- “σθαι, μηδὲ διδάξειν, ὡς ἱκανῶς ὑπὸ τῶν ἀντι- “λεχθέντων ᾑρημένος· τῶν τε ἄλλων ἀδελφῶν οἱ “παρόντες ἔχαιρον ἐπὶ τῇ κοινολογίᾳ καὶ τῇ πρὸς “πάντας συγκαταβάσει καὶ συνδιαθέσει.’’
kai telos ho te tēs didachēs tau- ‘tēs archēgos kai eisēgētēs, ho kaloumenos Korakiōn, “en epēkoǭ pantōn tōn parontōn adelphōn hōmolo- “gēse kai diemartyrato hēmin mēketi toutǭ pros- “exein, mēde dialexesthai peri toutou, mēde memnē- “sthai, mēde didaxein, hōs hikanōs hypo tōn anti- “lechthentōn hę̄rēmenos; tōn te allōn adelphōn hoi “parontes echairon epi tę̄ koinologią kai tę̄ pros “pantas synkatabasei kai syndiathesei.’’
And finally the leader and introducer of this teaching, named Coracion, in the hearing of all the brothers present, confessed and testified to us that he would no longer hold to it, nor discuss it, nor mention it, nor teach it, being sufficiently convinced by the arguments against it. And of the other brothers, those present rejoiced at the conference and at the conciliation and agreement reached with all.”
Notes and citation
Summary: The leader Coracion renounced the doctrine, and all rejoiced at the agreement.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Eschatology
Cite (SBL): Eusebius, Hist. eccl. 7.24.9 (Dindorf 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-24-9).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 25
7.25.1Dindorf 4:325
Εἶθʼ ἐξῆς ὑποβὰς περὶ τῆς Ἀποκαλύψεως Ἰωάννου ταῦτά φησι· τινὲς μὲν οὖν τῶν πρὸ ἡμῶν ἠθέτησαν καὶ ἀνεσκεύασαν πάντη τὸ βιβλίον, καθʼ ἕκαστον κεφάλαιον διευθύνοντες ἄγνωστόν τε καὶ ἀσυλλόγιστον ἀποφαίνοντες, ψεύδεσθαί τε τὴν ἐπιγραφήν.
Eithʼ exēs hypobas peri tēs Apokalypseōs Iōannou tauta phēsi; tines men oun tōn pro hēmōn ēthetēsan kai aneskeuasan pantē to biblion, kathʼ hekaston kephalaion dieuthynontes agnōston te kai asyllogiston apophainontes, pseudesthai te tēn epigraphēn.
Then further on he says this about the Apocalypse of John: “Some of those before us rejected the book and entirely demolished it, criticizing it chapter by chapter and declaring it unintelligible and illogical, and the title false.
Notes and citation
Summary: Dionysius: some earlier writers rejected the Apocalypse outright as unintelligible and falsely titled.
- Quotation from Dionysius of Alexandria, On Promises, Book 2 (to 7.25.27).
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.1 (Dindorf 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.2Dindorf 4:325
Ἰωάννου γὰρ οὐκ εἶναι λέγουσιν· ἀλλʼ οὐδʼ ἀποκάλυψιν εἷναι, τὴν σφοδρῷ καὶ παχεῖ κεκαλυμμένην τῷ τῆς ἀγνοίας παραπετάσματι· καὶ οὐχ ὅπως τῶν ἀποστόλων τινὰ, ἀλλʼ οὐδʼ ὅλως τῶν ἁγίων ἢ τῶν ἀπὸ τῆς ἐκκλησίας τούτου γεγονέναι ποιητὴν τοῦ συγγράμματος, Κήρινθον δὲ τὸν καὶ τὴν ἀπʼ ἐκείνου κληθεῖσαν Κηρινθιανὴν συστησάμενον αἵρεσιν, ἀξιόπιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ πλάσματι ὄνομα.
Iōannou gar ouk einai legousin; allʼ oudʼ apokalypsin heinai, tēn sphodrǭ kai pachei kekalymmenēn tǭ tēs agnoias parapetasmati; kai ouch hopōs tōn apostolōn tina, allʼ oudʼ holōs tōn hagiōn ē tōn apo tēs ekklēsias toutou gegonenai poiētēn tou syngrammatos, Kērinthon de ton kai tēn apʼ ekeinou klētheisan Kērinthianēn systēsamenon hairesin, axiopiston epiphēmisai thelēsanta tǭ heautou plasmati onoma.
For they say that it is not John's, nor even a revelation, being covered with the heavy and thick veil of ignorance; and that the author of this writing was not only none of the apostles, but none of the saints or members of the church at all, but Cerinthus, who founded the heresy called Cerinthian after him, and wished to attach a trustworthy name to his own fiction.
Notes and citation
Summary: They ascribed it to the heretic Cerinthus, not to John.
- Quotation from Dionysius of Alexandria; compare 3.28.2.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon, Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.25.2 (Dindorf 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.3Dindorf 4:325–326
τοῦτο γὰρ εἶναι τῆς διδα- ‘σκαλίας αὐτοῦ τὸ δόγμα, ἐπίγειον ἔσεσθαι τὴν τοῦ Χριστοῦ βασιλείαν, καὶ ὧν αὐτὸς ὠρέγετο φιλοσώματος ὢν καὶ πάνυ σαρκικὸς, ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι, γαστρὸς καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς, τουτέστι σιτίοις καὶ ποτοῖς καὶ γάμοις, καὶ διʼ ὧν εὐφημότερον ταῦτα ᾠήθη ποριεῖσθαι, “ἑορταῖς καὶ θυσίαις καὶ ἱερείων σφαγαῖς.
touto gar einai tēs dida- ‘skalias autou to dogma, epigeion esesthai tēn tou Christou basileian, kai hōn autos ōregeto philosōmatos ōn kai pany sarkikos, en toutois oneiropolein esesthai, gastros kai tōn hypo gastera plēsmonais, toutesti sitiois kai potois kai gamois, kai diʼ hōn euphēmoteron tauta ǭēthē porieisthai, “heortais kai thysiais kai hiereiōn sphagais.
For this, they say, was the doctrine of his teaching: that the kingdom of Christ would be on earth; and in the things he himself desired, being a lover of the body and altogether carnal, he dreamed it would consist: in the satisfaction of the belly and what is below the belly, that is, in food and drink and marriages, and, to procure these things under more respectable names, in festivals and sacrifices and slaughterings of victims.
Notes and citation
Summary: Cerinthus reportedly imagined Christ's kingdom as one of bodily pleasures.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Eschatology, Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.25.3 (Dindorf 4:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-3).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.4Dindorf 4:326
ἐγὼ “δὲ ἀθετῆσαι μὲν οὐκ ἂν τολμήσαιμι τὸ βιβλίον, “πολλῶν αὐτὸ διὰ σπουδῆς ἐχόντων ἀδελφῶν, μεί- “ζονα δὲ τῆς ἐμαυτοῦ φρονήσεως τὴν ὑπόληψιν τὴν “περὶ αὐτοῦ λαμβάνων, κεκρυμμένην εἶναί τινα καὶ “θαυμασιωτέραν τὴν καθʼ ἕκαστον ἐκδοχὴν ὑπολαμ- “βάνω. καὶ γὰρ εἰ μὴ συνίημι, ἀλλʼ ὑπονοῶ γε νοῦν “τινὰ βαθύτερον ἐγκεῖσθαι τοῖς ῥήμασιν.
egō “de athetēsai men ouk an tolmēsaimi to biblion, “pollōn auto dia spoudēs echontōn adelphōn, mei- “zona de tēs emautou phronēseōs tēn hypolēpsin tēn “peri autou lambanōn, kekrymmenēn einai tina kai “thaumasiōteran tēn kathʼ hekaston ekdochēn hypolam- “banō. kai gar ei mē syniēmi, allʼ hyponoō ge noun “tina bathyteron enkeisthai tois rhēmasin.
But I would not dare to reject the book, since many brothers hold it in esteem; but, taking my opinion of it to be beyond my own understanding, I suppose the interpretation of each part to be hidden and more wonderful. For even if I do not understand it, I suspect that some deeper meaning lies in the words.
Notes and citation
Summary: Dionysius will not reject the Apocalypse, believing it has a deeper meaning beyond him.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.4 (Dindorf 4:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-4).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.5Dindorf 4:326
οὐκ “ἰδίῳ ταῦτα μετρῶν καὶ κρίνων λογισμῷ, πίστει δὲ “τὸ πλέον νέμων, ὑψηλότερα ἢ ὑπʼ ἐμοῦ καταληφθῆ- “ναι νενόμικα, καὶ οὐκ ἀποδοκιμάζω ταῦτα, ἃ μὴ “συνεώρακα, θαυμάζω δὲ μᾶλλον ὅτι μὴ καὶ εἶδον.’’
ouk “idiǭ tauta metrōn kai krinōn logismǭ, pistei de “to pleon nemōn, hypsēlotera ē hypʼ emou katalēphthē- “nai nenomika, kai ouk apodokimazō tauta, ha mē “syneōraka, thaumazō de mallon hoti mē kai eidon.’’
Not measuring and judging these things by my own reasoning, but assigning more to faith, I have considered them too lofty to be grasped by me; and I do not reject what I have not understood, but rather wonder that I have not also seen it.”
Notes and citation
Summary: He defers to faith and wonders rather than rejects what he cannot understand.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.5 (Dindorf 4:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-5).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.6Dindorf 4:326
ἐπὶ τούτοις τὴν ὅλην τῆς Ἀποκαλύψεως βασανίσας γραφὴν, ἀδύνατον δὲ αὐτὴν κατὰ τὴν πρόχειρον ἀποδείξας νοεῖσθαι διάνοιαν, ἐπιφέρει λέγων “συν- “τελέσας δὴ πᾶσαν ὡς εἰπεῖν τὴν προφητείαν, μα- “καρίζει ὁ προφήτης τούς τε φυλάσσοντας αὐτὴν “καὶ δὴ καὶ ἑαυτόν. μακάριος γὰρ, φησὶν, ὁ τηρῶν “τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου, “κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα.
epi toutois tēn holēn tēs Apokalypseōs basanisas graphēn, adynaton de autēn kata tēn procheiron apodeixas noeisthai dianoian, epipherei legōn “syn- “telesas dē pasan hōs eipein tēn prophēteian, ma- “karizei ho prophētēs tous te phylassontas autēn “kai dē kai heauton. makarios gar, phēsin, ho tērōn “tous logous tēs prophēteias tou bibliou toutou, “kagō Iōannēs ho blepōn kai akouōn tauta.
After this, having examined the whole book of the Apocalypse and shown that it cannot be understood according to the obvious sense, he continues: “Having completed, so to speak, the whole prophecy, the prophet calls blessed those who keep it, and indeed himself: ‘Blessed,’ he says, ‘is he who keeps the words of the prophecy of this book, and I John, who saw and heard these things.’
Rev 22:7 (quotation, high confidence) · Rev 22:8 (quotation, high confidence)
Notes and citation
Summary: At the end of his prophecy the author blesses those who keep it and names himself John.
- Quotation from Dionysius of Alexandria, citing Rev 22:7–8.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.6 (Dindorf 4:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-6).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.7Dindorf 4:326
κα- ῾λεῖσθαι μὲν οὖν αὐτὸν Ἰωάννην, καὶ εἶναι τὴν γρα- “φὴν Ἰωάννου ταύτην, οὐκ ἀντερῶ. ἁγίου μὲν γὰρ “εἶναί τινος καὶ θεοπνεύστου συναινῶ, οὐ μὴν ῥᾳ- “δίως ἂν συνθείμην τοῦτον εἶναι τὸν ἀπόστολον, τὸν “υἱὸν Ζεβεδαίου, τὸν ἀδελφὸν Ἰακώβου, οὗ τὸ εὐ- “αγγέλιον τὸ κατὰ Ἰωάννην ἐπιγεγραμμένον καὶ ἡ “ἐπιστολὴ ἡ καθολική.
ka- ῾leisthai men oun auton Iōannēn, kai einai tēn gra- “phēn Iōannou tautēn, ouk anterō. hagiou men gar “einai tinos kai theopneustou synainō, ou mēn rhą- “diōs an syntheimēn touton einai ton apostolon, ton “huion Zebedaiou, ton adelphon Iakōbou, hou to eu- “angelion to kata Iōannēn epigegrammenon kai hē “epistolē hē katholikē.
That he was called John, and that this writing is John's, I will not deny. For I agree that it is the work of some holy and inspired man. But I would not readily agree that this was the apostle, the son of Zebedee, the brother of James, whose are the Gospel entitled According to John and the catholic letter.
Notes and citation
Summary: Dionysius accepts that the author was a holy, inspired John, but doubts he was the apostle who wrote the Gospel and letter.
- Quotation from Dionysius of Alexandria; a famous early piece of critical reasoning about authorship.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.7 (Dindorf 4:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-7).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.8Dindorf 4:326–327
τεκμαίρομαι γὰρ ἔκ τε “τοῦ ἤθους ἐκατέρων καὶ τοῦ τῶν λόγων εἴδους, “καὶ τῆς τοῦ βιβλίου διεξαγωγῆς λεγομένης, μὴ τὸν “αὐτὸν εἶναι. ὁ μὲν γὰρ εὐαγγελιστὴς οὐδαμοῦ τὸ “ὄνομα αὐτοῦ παρεγγράφει, οὐδὲ κηρύσσει ἑαυτὸν, “οὔτε διὰ τοῦ εὐαγγελίου οὔτε διὰ τῆς ἐπιστολῆς.’’
tekmairomai gar ek te “tou ēthous ekaterōn kai tou tōn logōn eidous, “kai tēs tou bibliou diexagōgēs legomenēs, mē ton “auton einai. ho men gar euangelistēs oudamou to “onoma autou parengraphei, oude kēryssei heauton, “oute dia tou euangeliou oute dia tēs epistolēs.’’
For I judge from the character of each, and the form of the language, and the arrangement of the book, as it is called, that they are not the same. For the evangelist nowhere adds his name, nor proclaims himself, either in the Gospel or in the letter.”
Notes and citation
Summary: Character, style, and structure show different authors; the evangelist never names himself.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.8 (Dindorf 4:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-8).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.9Dindorf 4:327
εἷθʼ ὑποβὰς ταῦτα λέγει πάλιν “’Ιωάννης δὲ οὐδαμοῦ “οὐδὲ ὡς περὶ ἑαυτοῦ οὐδὲ ὡς περὶ ἑτέρου· ὁ δὲ τὴν Ἀποκάλυψιν γράψας εὐθύς τε ἐν ἀρχῇ ἑαυτὸν προ- ‘τάσσει· Ἀποκάλυψις Ἰησοῦ Χριστοῦ, ἣν “δεῖξαι τοῖς δούλοις αὐτοῦ ἐν τάχει, καὶ ἐσήμανεν ἀπο- “στείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰω- “άννῃ, ὃς ἐμαρτύρησε τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρ- ‘τυρίαν αὐτοῦ, ὅσα εἶδεν.
heithʼ hypobas tauta legei palin “’Iōannēs de oudamou “oude hōs peri heautou oude hōs peri heterou; ho de tēn Apokalypsin grapsas euthys te en archę̄ heauton pro- ‘tassei; Apokalypsis Iēsou Christou, hēn “deixai tois doulois autou en tachei, kai esēmanen apo- “steilas dia tou angelou autou tǭ doulǭ autou Iō- “annę̄, hos emartyrēse ton logon tou theou kai tēn mar- ‘tyrian autou, hosa eiden.
Then further on he says again: “John nowhere speaks as of himself or as of another; but the one who wrote the Apocalypse puts himself forward immediately at the beginning: ‘The revelation of Jesus Christ, which he gave him to show to his servants quickly; and he signified it, sending it by his angel to his servant John, who bore witness to the word of God and to his testimony, to all that he saw.’
Rev 1:1 (quotation, high confidence)
Notes and citation
Summary: The author of the Apocalypse names himself at the very beginning.
- Quotation from Dionysius of Alexandria, citing Rev 1:1–2. A few words (“which God gave him”) are lost in the digital text.
Notes on the original text
- Digital text corrected (missing iota subscript in the digital text): ἐν ἀρχὴ ἑαυτὸν → ἐν ἀρχῇ ἑαυτὸν.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.9 (Dindorf 4:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-9).
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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.
7.25.10Dindorf 4:327
εἶτα καὶ ἐπιστολὴν “γράφει· ῾Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ “Ἀσίᾳ, χάρις ὑμίν καὶ εἰρήνη. ὁ δέ γε ῾στὴς οὐδὲ τῆς καθολικῆς ἐπιστολῆς προέγραψεν “ἑαυτοῦ τὸ ὄνομα, ἀλλὰ ἀπερίττως ἀπʼ αὐτοῦ τοῦ “μυστηρίου τῆς θείας ἀποκαλύψεως ἤρξατο ‘ὃ ἦν ἀπʼ “ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς “ἡμῶν.’ ἐπὶ ταύτῃ γὰρ τῇ ἀποκαλύψει καὶ ὁ κύριος ῾τὸν Πέτρον ἐμακάρισεν εἰπών ῾μακάριος εἶ Σίμων ῾βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ ‘ἀλλʼ ὁ πατήρ μου ὁ οὐράνιος.’
eita kai epistolēn “graphei; ῾Iōannēs tais hepta ekklēsiais tais en tę̄ “Asią, charis hymin kai eirēnē. ho de ge ῾stēs oude tēs katholikēs epistolēs proegrapsen “heautou to onoma, alla aperittōs apʼ autou tou “mystēriou tēs theias apokalypseōs ērxato ‘ho ēn apʼ “archēs, ho akēkoamen, ho heōrakamen tois ophthalmois “hēmōn.’ epi tautę̄ gar tę̄ apokalypsei kai ho kyrios ῾ton Petron emakarisen eipōn ῾makarios ei Simōn ῾bar Iōna, hoti sarx kai haima ouk apekalypse ‘allʼ ho patēr mou ho ouranios.’
Then he also writes a letter: ‘John to the seven churches in Asia, grace to you and peace.’ But the evangelist did not prefix his name even to the catholic letter, but began without superfluity from the very mystery of the divine revelation: ‘That which was from the beginning, which we have heard, which we have seen with our eyes.’ For on account of this revelation the Lord also blessed Peter, saying, ‘Blessed are you, Simon bar Jonah, for flesh and blood has not revealed it to you, but my heavenly Father.’
Rev 1:4 (quotation, high confidence) · 1 John 1:1 (quotation, high confidence) · Matt 16:17 (quotation, high confidence)
Notes and citation
Summary: The Apocalypse opens with a named greeting, but 1 John begins with the mystery itself, unnamed.
- Quotation from Dionysius of Alexandria, citing Rev 1:4, 1 John 1:1, and Matt 16:17. The digital text repeats ἡμῶν and ὅτι, and the word “evangelist” is partly lost.
Notes on the original text
- Digital text corrected (repeated word in the digital text): ἡμῶν.’ ἡμῶν. → ἡμῶν.’; ὅτι ὅτι σὰρξ → ὅτι σὰρξ.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.10 (Dindorf 4:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-10).
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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.
7.25.11Dindorf 4:327–328
ἀλλʼ οὐδὲ ἐν τῇ “δευτέρᾳ φερομένῃ Ἰωάννου καὶ τρίτη, καίτοι βραχείαις οὔσαις ἐπιστολαῖς, ὁ Ἰωάννης ὀνομαστὶ πρό- ’κειται, ἀλλὰ ἀνωνύμως ὁ πρεσβύτερος γέγραπται. “οὗτος δέ γε οὐδὲ αὔταρκες ἐνόμισεν, ἅπαξ ἑαυτὸν ὀνομάσας διηγεῖσθαι τὰ ἑξῆς, ἀλλὰ πάλιν ἀναλαμβάνει ῾ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ἐν ὑπομονῇ Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ, διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.· “καὶ δὴ καὶ πρὸς τῷ τέλει ταῦτα εἶπε ῾μακάριος ὁ “τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τού- “του· κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα. “
allʼ oude en tę̄ “deuterą pheromenę̄ Iōannou kai tritē, kaitoi bracheiais ousais epistolais, ho Iōannēs onomasti pro- ’keitai, alla anōnymōs ho presbyteros gegraptai. “houtos de ge oude autarkes enomisen, hapax heauton onomasas diēgeisthai ta hexēs, alla palin analambanei ῾egō Iōannēs, ho adelphos hymōn kai synkoinōnos en tę̄ thlipsei kai basileią kai en hypomonę̄ Iēsou, egenomēn en tę̄ nēsǭ tę̄ kaloumenę̄ Patmǭ, dia ton logon tou theou kai tēn martyrian Iēsou.; “kai dē kai pros tǭ telei tauta eipe ῾makarios ho “tērōn tous logous tēs prophēteias tou bibliou tou- “tou; kagō Iōannēs ho blepōn kai akouōn tauta. “
But not even in the reputed second and third letters of John, though they are short, is John put forward by name, but ‘the elder’ is written anonymously. But this writer did not even think it sufficient, having named himself once, to relate what follows, but takes it up again: ‘I, John, your brother and companion in the tribulation and kingdom and endurance of Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.’ And indeed at the end he said this: ‘Blessed is he who keeps the words of the prophecy of this book, and I John, who saw and heard these things.’
2 John 1:1 (allusion, high confidence) · 3 John 1:1 (allusion, high confidence) · Rev 1:9 (quotation, high confidence) · Rev 22:7 (quotation, high confidence)
Notes and citation
Summary: Even 2 and 3 John are anonymous, while the Apocalypse names John repeatedly.
- Quotation from Dionysius of Alexandria, citing 2 John 1, 3 John 1, Rev 1:9, and Rev 22:7–8.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.11 (Dindorf 4:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-11).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.12Dindorf 4:328
ὅτι μὲν οὖν Ἰωάννης ἐστὶν ὁ ταῦτα γράφων ‘αὐτῷ λέγοντι πιστευτέον· ποῖος δὲ οὗτος ἄδηλον. “οὐ γὰρ εἶπεν ἑαυτὸν εἷναι, ὡς ἐν τῷ εὐαγγελίῳ πολ- “λαχοῦ, τὸν ἠγαπημένον ὑπὸ τοῦ κυρίου μαθητὴν, “οὐδὲ τὸν ἀναπεσόντα ἐπὶ τὸ στῆθος αὐτοῦ, οὐδὲ τὸν ἀδελφὸν Ἰακώβου, οὐδὲ τὸν αὐτόπτην καὶ αὐ- “τήκοον τοῦ κυρίου γενόμενον.
hoti men oun Iōannēs estin ho tauta graphōn ‘autǭ legonti pisteuteon; poios de houtos adēlon. “ou gar eipen heauton heinai, hōs en tǭ euangeliǭ pol- “lachou, ton ēgapēmenon hypo tou kyriou mathētēn, “oude ton anapesonta epi to stēthos autou, oude ton adelphon Iakōbou, oude ton autoptēn kai au- “tēkoon tou kyriou genomenon.
That it is John who writes these things we must believe, since he says so; but which John is not clear. For he did not say that he was, as often in the Gospel, the disciple loved by the Lord, nor the one who leaned on his breast, nor the brother of James, nor the eyewitness and hearer of the Lord.
John 21:20 (allusion, high confidence)
Notes and citation
Summary: The author is John, but which John is unclear; he never uses the Gospel's self-descriptions.
- Quotation from Dionysius of Alexandria; cf. John 13:23, 21:20, 24.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.12 (Dindorf 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-12).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.13Dindorf 4:328
εἶπε γὰρ ἄν τι τούτων τῶν προδεδηλωμένων, σαφῶς ἑαυτὸν ἐμφα- “νίσαι βουλόμενος. ἀλλὰ τούτων μὲν οὐδὲν, ἀδελφὸν “δὲ ἡμῶν καὶ συγκοινωνὸν εἶπε καὶ μάρτυρα Ἰησοῦ “καὶ μακάριον ἐπὶ τῇ θέᾳ καὶ ἀκοῇ τῶν ἀποκαλύ- “ψεων.
eipe gar an ti toutōn tōn prodedēlōmenōn, saphōs heauton empha- “nisai boulomenos. alla toutōn men ouden, adelphon “de hēmōn kai synkoinōnon eipe kai martyra Iēsou “kai makarion epi tę̄ theą kai akoę̄ tōn apokaly- “pseōn.
For he would have said one of these things already mentioned, if he wished to reveal himself clearly. But he says none of these, but calls himself our brother and companion, and a witness of Jesus, and blessed for the sight and hearing of the revelations.
Notes and citation
Summary: He calls himself only brother, companion, and witness.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.13 (Dindorf 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-13).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.14Dindorf 4:328
πολλοὺς δὲ ὁμωνύμους Ἰωάννῃ τῷ ἀπο- ῾στόλῳ νομίζω γεγονέναι, οἳ διὰ τὴν πρὸς ἐκεῖνον ‘ἀγάπην, καὶ τὸ θαυμάζειν καὶ ζηλοῦν, ἀγαπηθῆναί “τε ὁμοίως αὐτῷ βούλεσθαι ὑπὸ τοῦ κυρίου, καὶ τὴν “ἐπωνυμίαν τὴν αὐτὴν ἠσπάσαντο, ὥσπερ καὶ ὁ Παῦ- “λος πολὺς καὶ δὴ ὁ Πέτρος ἐν τοῖς τῶν πιστῶν παι- “σὶν ὀνομάζεται.
pollous de homōnymous Iōannę̄ tǭ apo- ῾stolǭ nomizō gegonenai, hoi dia tēn pros ekeinon ‘agapēn, kai to thaumazein kai zēloun, agapēthēnai “te homoiōs autǭ boulesthai hypo tou kyriou, kai tēn “epōnymian tēn autēn ēspasanto, hōsper kai ho Pau- “los polys kai dē ho Petros en tois tōn pistōn pai- “sin onomazetai.
I think there were many of the same name as John the apostle, who, out of love for him, and admiring and emulating him, and wishing to be loved by the Lord as he was, embraced the same name too, just as many of the children of the faithful are named Paul and indeed Peter.
Notes and citation
Summary: Many Christians took the name John, as they did Paul and Peter.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.14 (Dindorf 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-14).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.15Dindorf 4:328
ἔστι μὲν οὖν καὶ ἕτερος Ἰωάννης “ἐν ταῖς Πράξεσι τῶν ἀποστόλων ὁ ἐπικληθεὶς Μάρ- “κος, ὃν Βαρνάβας καὶ Παῦλος ἑαυτοῖς συμπαρέλα- “βον, περὶ οὗ καὶ πάλιν λέγει εἶχον δὲ καὶ Ἰωάννην “ὑπηρέτην.’ εἰ δὲ οὗτος ὁ γράψας ἐστὶν οὐκ ἂν “φαίην· οὐδὲ γὰρ ἀφῖχθαι σὺν αὐτοῖς εἰς τὴν Ἀσίαν “γέγραπται, ἀλλὰ ἀναχθέντες μὲν, φησὶν, ἀπὸ τῆς “Πάφου οἶ περὶ τὸν Παῦλον ἦλθον εἰς Πέργην τῆς “Παμφυλίας, Ἰωάννης δὲ ἀποχωρήσας ἀπʼ αὐτῶν “ὑπέστρεψεν Ἱεροσόλυμα.
esti men oun kai heteros Iōannēs “en tais Praxesi tōn apostolōn ho epiklētheis Mar- “kos, hon Barnabas kai Paulos heautois symparela- “bon, peri hou kai palin legei eichon de kai Iōannēn “hypēretēn.’ ei de houtos ho grapsas estin ouk an “phaiēn; oude gar aphichthai syn autois eis tēn Asian “gegraptai, alla anachthentes men, phēsin, apo tēs “Paphou oi peri ton Paulon ēlthon eis Pergēn tēs “Pamphylias, Iōannēs de apochōrēsas apʼ autōn “hypestrepsen Hierosolyma.
There is indeed also another John in the Acts of the Apostles, surnamed Mark, whom Barnabas and Paul took with them, of whom again it says, ‘And they had John as their assistant.’ But whether this is the one who wrote it, I would not say. For it is not written that he came with them to Asia; but, it says, ‘Paul and his company set sail from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem.’
Acts 12:25 (allusion, high confidence) · Acts 13:5 (quotation, high confidence) · Acts 13:13 (quotation, high confidence)
Notes and citation
Summary: John Mark is unlikely to be the author, since he left Paul before Asia.
- Quotation from Dionysius of Alexandria, citing Acts 12:25, 13:5, and 13:13.
Notes on the original text
- Digital text corrected (misread letter in the digital text): Πράξεσι τόν ἀποστόλων → Πράξεσι τῶν ἀποστόλων.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.15 (Dindorf 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-15).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.16Dindorf 4:328–329
ἄλλον δέ τινα “τῶν ἐν Ἀσίᾳ γενομένων, ἐπεὶ καὶ δύο φασὶν ἐν Ἐφέσῳ γενέσθαι μνήματα, καὶ ἑκάτερον Ἰωάννου λέγεσθαι.
allon de tina “tōn en Asią genomenōn, epei kai dyo phasin en Ephesǭ genesthai mnēmata, kai hekateron Iōannou legesthai.
But I think it was some other of those who lived in Asia, since they say there are two tombs at Ephesus, each of which is said to be John's.
Notes and citation
Summary: The author was probably another John of Asia; two tombs of John are shown at Ephesus.
- Quotation from Dionysius of Alexandria. The verb “I think” is implied from 7.25.14; compare 3.39.6.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.16 (Dindorf 4:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-16).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.17Dindorf 4:329
καὶ ἀπὸ τῶν νοημάτων δὲ καὶ ἀπὸ τῶν ῥημάτων καὶ τῆς συντάξεως αὐτῶν εἰκότως ἕτερος οὗτος παρʼ ἐκεῖνον ὑπονοηθήσεται.
kai apo tōn noēmatōn de kai apo tōn rhēmatōn kai tēs syntaxeōs autōn eikotōs heteros houtos parʼ ekeinon hyponoēthēsetai.
And from the thoughts, the words, and their arrangement, this one will reasonably be judged different from that one.
Notes and citation
Summary: Thought, vocabulary, and syntax also distinguish the two authors.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.17 (Dindorf 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-17).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.18Dindorf 4:329
συνᾴδουσι μὲν γὰρ ἀλλήλοις τὸ εὐαγγέλιον καὶ ἡ ἐπιστολὴ, ὁμοίως τε ἄρχονται. τὸ μέν φησιν· ἐν ἀρχῇ ἦν ὁ λόγος, ἡ δὲ, ὃ ἦν ἀπʼ ἀρχῆς. τὸ μέν φησι· καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός· ἡ δὲ τὰ αὐτὰ σμικρῷ παρηλλαγμένα· ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς, καὶ ἡ ζωὴ ἐφανερώθη.
synądousi men gar allēlois to euangelion kai hē epistolē, homoiōs te archontai. to men phēsin; en archę̄ ēn ho logos, hē de, ho ēn apʼ archēs. to men phēsi; kai ho logos sarx egeneto kai eskēnōsen en hēmin kai etheasametha tēn doxan autou, doxan hōs monogenous para patros; hē de ta auta smikrǭ parēllagmena; ho akēkoamen, ho heōrakamen tois ophthalmois hēmōn, ho etheasametha, kai hai cheires hēmōn epsēlaphēsan, peri tou logou tēs zōēs, kai hē zōē ephanerōthē.
For the Gospel and the letter agree with each other and begin alike. The one says, ‘In the beginning was the Word’; the other, ‘That which was from the beginning.’ The one says, ‘And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father’; the other says the same with a slight change: ‘That which we have heard, which we have seen with our eyes, which we have beheld, and our hands have handled, concerning the Word of life; and the life was manifested.’
John 1:1 (quotation, high confidence) · John 1:14 (quotation, high confidence) · 1 John 1:1 (quotation, high confidence)
Notes and citation
Summary: The Gospel of John and 1 John open with closely parallel words.
- Quotation from Dionysius of Alexandria, citing John 1:1, 1:14, and 1 John 1:1–2.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon, Christology
Cite (SBL): Eusebius, Hist. eccl. 7.25.18 (Dindorf 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-18).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.19Dindorf 4:329
ταῦτα γὰρ προανακρούεται διατεινόμενος, ὡς ἐν τοῖς ἑξῆς ἐδήλωσε, πρὸς τοὺς οὐκ ἐν σαρκὶ φάσκοντας ἐληλυθέναι τὸν κύριον· διὸ καὶ συνῆψεν ἐπιμελῶς· καὶ ἑωράκαμεν καὶ μαρτυροῦμεν, καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον, ἥτις ἣν πρὸς τὸν πατέρα, καὶ ἐφανερώθη ἡμῖν· ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν.
tauta gar proanakrouetai diateinomenos, hōs en tois hexēs edēlōse, pros tous ouk en sarki phaskontas elēlythenai ton kyrion; dio kai synēpsen epimelōs; kai heōrakamen kai martyroumen, kai apangellomen hymin tēn zōēn tēn aiōnion, hētis hēn pros ton patera, kai ephanerōthē hēmin; ho heōrakamen kai akēkoamen apangellomen kai hymin.
For he makes these preliminary statements, contending, as he showed in what follows, against those who say that the Lord has not come in the flesh. Therefore he carefully added: ‘And we have seen and bear witness, and declare to you the eternal life, which was with the Father and was manifested to us; that which we have seen and heard we declare to you also.’
1 John 1:2 (quotation, high confidence) · 1 John 4:2 (allusion, medium confidence)
Notes and citation
Summary: 1 John begins by opposing those who deny Christ came in the flesh.
- Quotation from Dionysius of Alexandria, citing 1 John 1:2–3; cf. 1 John 4:2 and 2 John 7.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): οὐκ έν σαρκὶ → οὐκ ἐν σαρκὶ.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon, Christology, Heresy
Cite (SBL): Eusebius, Hist. eccl. 7.25.19 (Dindorf 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-19).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.20Dindorf 4:329
ἔχεται αὑτοῦ καὶ τῶν προθέσεων οὐκ ἀφίσταται, διὰ δὲ τῶν αὐτῶν κεφαλαίων καὶ ὀνομάτων πάντα διεξέρχεται, ὧν τινα μὲν ἡμεῖς συντόμως ὑπεμνήσαμεν.
echetai hautou kai tōn protheseōn ouk aphistatai, dia de tōn autōn kephalaiōn kai onomatōn panta diexerchetai, hōn tina men hēmeis syntomōs hypemnēsamen.
He holds to himself and does not depart from his themes, but goes through everything with the same headings and terms, some of which we shall briefly mention.
Notes and citation
Summary: The Gospel and letter keep consistently to the same themes and terms.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.20 (Dindorf 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-20).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.21Dindorf 4:329–330
ὁ δὲ προσεχῶς ἐντυγχάνων εὑρήσει ἐν ἑκατέρῳ πολλὴν τὴν ζωὴν, πολὺ τὸ φῶς, ἀποτροπὴν τοῦ σκότους, συνεχῆ τὴν ἀλήθειαν, τὴν χάριν, τὴν χαρὰν, τὴν σάρκα καὶ τὸ αἷμα τοῦ κυρίου, τὴν κρίσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν, τὴν πρὸς ἡμᾶς ἀγάπην τοῦ θεοῦ, τὴν πρὸς ἀλλήλους ἡμὰς ἀγάπης ἐντολὴν, ὡς πάσας δεῖ φυλάσσειν τὰς ἐντολάς· ὁ ἔλεγχος τοῦ κόσμου, τοῦ διαβόλου, τοῦ ἀντιχρίστου, ἡ ἐπαγγε- “λία τοῦ ἁγίου πνεύματος, ἡ υἱοθεσία τοῦ θεοῦ, ἡ “διόλου πίστις ἡμῶν ἀπαιτουμένη, ὁ πατὴρ καὶ ὁ υἱὸς πανταχοῦ· καὶ ὅλως διὰ πάντων χαρακτηρί- “ζοντας ἕνα καὶ τὸν αὐτὸν συνορᾶν τοῦ τε εὐαγγε- “λίου καὶ τῆς ἐπιστολῆς χρῶτα πρόκειται.
ho de prosechōs entynchanōn heurēsei en hekaterǭ pollēn tēn zōēn, poly to phōs, apotropēn tou skotous, synechē tēn alētheian, tēn charin, tēn charan, tēn sarka kai to haima tou kyriou, tēn krisin, tēn aphesin tōn hamartiōn, tēn pros hēmas agapēn tou theou, tēn pros allēlous hēmas agapēs entolēn, hōs pasas dei phylassein tas entolas; ho elenchos tou kosmou, tou diabolou, tou antichristou, hē epange- “lia tou hagiou pneumatos, hē huiothesia tou theou, hē “diolou pistis hēmōn apaitoumenē, ho patēr kai ho huios pantachou; kai holōs dia pantōn charaktēri- “zontas hena kai ton auton synoran tou te euange- “liou kai tēs epistolēs chrōta prokeitai.
The attentive reader will find in each much ‘life,’ much ‘light,’ the turning from ‘darkness,’ constantly ‘truth,’ ‘grace,’ ‘joy,’ the ‘flesh and blood’ of the Lord, ‘judgment,’ ‘forgiveness of sins,’ God's ‘love’ toward us, the ‘commandment’ of ‘love’ toward one another, that we must keep all the ‘commandments’; the conviction of the ‘world,’ of the ‘devil,’ of the ‘antichrist’; the promise of the ‘Holy Spirit,’ the adoption of God, the ‘faith’ required of us throughout, the ‘Father’ and the ‘Son’ everywhere. In short, it is possible to see one and the same complexion in the Gospel and the letter, characterizing them throughout.
Notes and citation
Summary: The Gospel and 1 John share distinctive vocabulary: life, light, truth, love, the world, antichrist, Father and Son.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.21 (Dindorf 4:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-21).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.22Dindorf 4:330
ἀλ- “λοιοτάτη δὲ καὶ ξένη παρὰ ταῦτα ἡ Ἀποκάλυψις, “μήτε ἐφαπτομένη μήτε γειτνιῶσα τούτων μηδενὶ, “σχεδὸν ὡς εἰπεῖν μηδὲ συλλαβὴν πρὸς αὐτὰ κοινὴν “ἔχουσα.
al- “loiotatē de kai xenē para tauta hē Apokalypsis, “mēte ephaptomenē mēte geitniōsa toutōn mēdeni, “schedon hōs eipein mēde syllabēn pros auta koinēn “echousa.
But the Apocalypse is quite different from these and foreign to them, neither touching nor bordering on any of them, having, one might almost say, not even a syllable in common with them.
Notes and citation
Summary: The Apocalypse shares almost nothing with them.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.22 (Dindorf 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-22).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.23Dindorf 4:330
ἀλλʼ οὐδὲ μνήμην τινὰ οὐδὲ ἔννοιαν “οὔτε ἡ ἐπιστολὴ τῆς Ἀποκαλύψεως ἔχει ἐῶ γὰρ τὸ “εὐαγγέλιον), οὔτε τῆς ἐπιστολῆς ἡ Ἀποκάλυψις, “Παύλου διὰ τῶν ἐπιστολῶν ὑποφήναντός τι καὶ “περὶ τῶν ἀποκαλύψεων αὐτοῦ, ἃς οὐκ ἐνέγραψε “καθʼ αὑτάς.
allʼ oude mnēmēn tina oude ennoian “oute hē epistolē tēs Apokalypseōs echei eō gar to “euangelion), oute tēs epistolēs hē Apokalypsis, “Paulou dia tōn epistolōn hypophēnantos ti kai “peri tōn apokalypseōn autou, has ouk enegrapse “kathʼ hautas.
Nor does the letter (I leave aside the Gospel) contain any mention or thought of the Apocalypse, nor the Apocalypse of the letter; whereas Paul in his letters gave some indication even about his revelations, which he did not write down separately.
2 Cor 12:1 (allusion, medium confidence)
Notes and citation
Summary: Neither mentions the other, while Paul at least alludes to his revelations.
- Quotation from Dionysius of Alexandria; cf. 2 Cor 12:1–7.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.23 (Dindorf 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-23).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.24Dindorf 4:330
ἔτι δὲ καὶ τῆς φράσεως τὴν δια- “φορὰν ἔστι τεκμήρασθαι τοῦ εὐαγγελίου καὶ τῆς “ἐπιστολῆς πρὸς τὴν Ἀποκάλυψιν.
eti de kai tēs phraseōs tēn dia- “phoran esti tekmērasthai tou euangeliou kai tēs “epistolēs pros tēn Apokalypsin.
Moreover, one can also judge from the style the difference between the Gospel and the letter on the one hand and the Apocalypse on the other.
Notes and citation
Summary: Style too distinguishes the Gospel and letter from the Apocalypse.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.24 (Dindorf 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-24).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.25Dindorf 4:330
τὰ μὲν γὰρ “οὐ μόνον ἀπταίστως κατὰ τὴν τῶν Ἑλλήνων φωνὴν, “ἀλλὰ καὶ λογιώτατα ταῖς λέξεσι, τοῖς συλλογισμοῖς, “ταῖς συντάξεσι τῆς ἑρμηνείας γέγραπται. πολλοῦ “γε δεῖ βάρβαρόν τινα φθόγγον ἢ σολοικισμὸν ἢ “ὅλως ἰδιωτισμὸν ἐν αὐτοῖς εὑρεθῆναι. ἑκάτερον ‘γὰρ εἶχεν, ὡς ἔοικε, τὸν λόγον, ἀμφοτέρους αὐτῷ “χαρισαμένου τοῦ κυρίου, τόν τε τῆς γνώσεως, τόν “τε τῆς φράσεως.
ta men gar “ou monon aptaistōs kata tēn tōn Hellēnōn phōnēn, “alla kai logiōtata tais lexesi, tois syllogismois, “tais syntaxesi tēs hermēneias gegraptai. pollou “ge dei barbaron tina phthongon ē soloikismon ē “holōs idiōtismon en autois heurethēnai. hekateron ‘gar eichen, hōs eoike, ton logon, amphoterous autǭ “charisamenou tou kyriou, ton te tēs gnōseōs, ton “te tēs phraseōs.
For the former are written not only without error as regards the Greek language, but also most elegantly in their diction, reasoning, and arrangement of expression. Far from any barbarous word or solecism or vulgarism at all being found in them. For he had, it seems, both kinds of word, the Lord having granted him both: that of knowledge and that of expression.
1 Cor 12:8 (echo, low confidence)
Notes and citation
Summary: The Gospel and letter are written in correct and elegant Greek.
- Quotation from Dionysius of Alexandria; cf. 1 Cor 12:8 and 2 Cor 11:6.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.25 (Dindorf 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-25).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.26Dindorf 4:330
τοῦτον δὲ ἀποκάλυψιν μὲν “ἑωρακέναι, καὶ γνῶσιν εἰληφέναι καὶ προφητείαν, οὐκ ἀντερῶ, διάλεκτον μέντοι καὶ γλῶτταν οὐκ ἀκριβῶς ἑλληνίζουσαν αὐτοῦ βλέπω, ἀλλʼ ἰδιώ- ῾μασί τε βαρβαρικοῖς χρώμενον, καί που καὶ σολοι- “κίζοντα.
touton de apokalypsin men “heōrakenai, kai gnōsin eilēphenai kai prophēteian, ouk anterō, dialekton mentoi kai glōttan ouk akribōs hellēnizousan autou blepō, allʼ idiō- ῾masi te barbarikois chrōmenon, kai pou kai soloi- “kizonta.
That this other one saw a revelation and received knowledge and prophecy I will not deny; but I see that his dialect and language are not accurate Greek, and that he uses barbarous idioms and in some places commits solecisms.
Notes and citation
Summary: The Apocalypse's author truly received revelation but writes ungrammatical, barbarous Greek.
- Quotation from Dionysius of Alexandria.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.26 (Dindorf 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-26).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.25.27Dindorf 4:330–331
ἅπερ οὐκ ἀναγκαῖον νῦν ἐκλέγειν· “οὐδὲ γὰρ ἐπισκώπτων, μή τις νομίσῃ, ταῦτα εἷ- ‘πον, ἀλλὰ μόνον τὴν ἀνομοιότητα διευθύνων τῶν γραφῶν.
haper ouk anankaion nyn eklegein; “oude gar episkōptōn, mē tis nomisę̄, tauta hei- ‘pon, alla monon tēn anomoiotēta dieuthynōn tōn graphōn.
It is not necessary to pick these out now; for let no one think that I said these things in mockery, but only to set out the dissimilarity of the writings.”
Notes and citation
Summary: Dionysius disclaims mockery; he only wishes to show the writings differ.
- End of the quotation from Dionysius of Alexandria, On Promises.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τῶν γράφων. → τῶν γραφῶν..
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); quotation)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.25.27 (Dindorf 4:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-25-27).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
Church 7, chapter 26
7.26.1Dindorf 4:331
Ἐπὶ ταύταις τοῦ Διονυσίου φέρονται καὶ ἄλλαι πλείους ἐπιστολαὶ, ὥσπερ αἱ κατὰ Σαβελλίου πρὸς Ἄμμωνα τῆς κατὰ Βερνίκην ἐκκλησίας ἐπίσκοπον, καὶ ἡ πρὸς Τελεσφόρον, καὶ ἡ πρὸς Εὐφράνορα, καὶ πάλιν Ἄμμωνα καὶ Εὔπορον. συντάττει δὲ περὶ τῆς αὐτῆς ὑποθέσεως καὶ ἄλλα τέσσαρα συγγράμματα, ἃ τῷ κατὰ Ῥώμην Διονυσίῳ προσφωνεῖ.
Epi tautais tou Dionysiou pherontai kai allai pleious epistolai, hōsper hai kata Sabelliou pros Ammōna tēs kata Bernikēn ekklēsias episkopon, kai hē pros Telesphoron, kai hē pros Euphranora, kai palin Ammōna kai Euporon. syntattei de peri tēs autēs hypotheseōs kai alla tessara syngrammata, ha tǭ kata Rhōmēn Dionysiǭ prosphōnei.
Besides these many other letters of Dionysius are extant, such as those against Sabellius to Ammon, bishop of the church at Berenice, and the one to Telesphorus, and the one to Euphranor, and again to Ammon and Euporus. He also composed four other treatises on the same subject, which he addresses to Dionysius of Rome.
Notes and citation
Summary: Dionysius wrote letters and four treatises against Sabellianism, the latter to Dionysius of Rome.
- The treatises to Dionysius of Rome are the Refutation and Defence, fragments of which survive in Athanasius.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 7.26.1 (Dindorf 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-26-1).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.26.2Dindorf 4:331
καὶ πλείους δὲ παρὰ ταύτας εἰσὶν αὐτοῦ παρʼ ἡμῖν ἐπιστολαὶ, καὶ δὴ καὶ πολυεπεῖς λόγοι ἐν ἐπιστολῆς χαρακτῆρι γραφέντες, ὡς οἱ περὶ φύσεως, Τιμοθέῳ τῷ παιδὶ προσπεφωνημένοι, καὶ ὁ περὶ πειρασμῶν, ὃν καὶ αὐτὸν Εὐφράνορι ἀνατέθεικεν.
kai pleious de para tautas eisin autou parʼ hēmin epistolai, kai dē kai polyepeis logoi en epistolēs charaktēri graphentes, hōs hoi peri physeōs, Timotheǭ tǭ paidi prospephōnēmenoi, kai ho peri peirasmōn, hon kai auton Euphranori anatetheiken.
Besides these there are many more letters of his in our possession, and also lengthy works written in the form of letters, such as those On Nature, addressed to his son Timothy, and the one On Temptations, which he also dedicated to Euphranor.
Notes and citation
Summary: Other works include On Nature and On Temptations.
- On Nature (against Epicurean atomism) is partly preserved by Eusebius in the Preparation for the Gospel. “Son” may mean spiritual son.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Cite (SBL): Eusebius, Hist. eccl. 7.26.2 (Dindorf 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-26-2).
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Translation: Translated by Claude from the Greek text of Dindorf, Eusebii Caesariensis Opera 4 (Teubner, 1871); made independently of existing English translations.
7.26.3Dindorf 4:331
ἐπὶ τούτοις καὶ Βασιλείδῃ τῶν κατὰ τὴν Πεντάπολιν παροικιῶν ἐπισκόπῳ γράφων φησὶν ἑαυτὸν εἰς τὴν ἀρχὴν ἐξήγησιν πεποιῆσθαι τοῦ Ἐκκλησιαστοῦ. διαφόρους δʼ ἡμῖν καὶ πρὸς τοῦτον καταλέλοιπεν ἐπιστολάς. τοσαῦτα ὁ Διονύσιος. ἀλλὰ γὰρ ἤδη μετὰ τὴν τούτων ἱστορίαν φέρε καὶ τὴν καθʼ ἡμᾶς τοῖς μετέπειτα γνωρίζειν γενεὰν, ὁποία τις ἦν, παραδῶμεν.
epi toutois kai Basileidę̄ tōn kata tēn Pentapolin paroikiōn episkopǭ graphōn phēsin heauton eis tēn archēn exēgēsin pepoiēsthai tou Ekklēsiastou. diaphorous dʼ hēmin kai pros touton kataleloipen epistolas. tosauta ho Dionysios. alla gar ēdē meta tēn toutōn historian phere kai tēn kathʼ hēmas tois metepeita gnōrizein genean, hopoia tis ēn, paradōmen.
In addition, writing to Basilides, bishop of the communities in the Pentapolis, he says that he had made an exposition of the beginning of Ecclesiastes. He has left us various letters to him too. So much for Dionysius. But now, after the account of these, let us hand down to posterity what kind of generation ours was.
Notes and citation
Summary: Dionysius also commented on Ecclesiastes; Eusebius now turns to his own generation.
Extrabiblical texts: Dionysius of Alexandria (Dionysius of Alexandria (letters and fragments); allusion)
Topics: Scripture and canon
Cite (SBL): Eusebius, Hist. eccl. 7.26.3 (Dindorf 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-26-3).
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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 7, chapter 27
7.27.1Dindorf 4:331
Ξυστὸν τῆς Ῥωμαίων ἐκκλησίας ἔτεσιν ἕνδεκα προστάντα διαδέχεται τῷ κατʼ Ἀλεξάνδρειαν ὁμώνυμος Διονύσιος. ἐν τούτῳ δὲ καὶ Δημητριανοῦ κατʼ Ἀντιόχειαν τὸν βίον μεταλλάξαντος τὴν ἐπισκοπὴν Παῦλος ὁ ἐκ Σαμοσάτων παραλαμβάνει.
Xyston tēs Rhōmaiōn ekklēsias etesin hendeka prostanta diadechetai tǭ katʼ Alexandreian homōnymos Dionysios. en toutǭ de kai Dēmētrianou katʼ Antiocheian ton bion metallaxantos tēn episkopēn Paulos ho ek Samosatōn paralambanei.
When Xystus had presided over the church of the Romans for eleven years, he was succeeded by Dionysius, namesake of the one at Alexandria. At this time also, when Demetrianus at Antioch departed this life, Paul of Samosata received the episcopate.
Notes and citation
Summary: Dionysius succeeded Xystus at Rome; Paul of Samosata became bishop of Antioch.
- Xystus II actually reigned about one year (257–258); Eusebius's “eleven” is a known error.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἐκ Εαμοσάτων → ἐκ Σαμοσάτων.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.27.1 (Dindorf 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-27-1).
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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.
7.27.2Dindorf 4:331–332
τούτου δὲ ταπεινὰ καὶ χαμαιπετῆ περὶ τοῦ Χριστοῦ παρὰ τὴν ἐκκλησιαστικὴν διδασκαλίαν φρονήσαντος, ὡς κοινοῦ τὴν φύσιν ἀνθρώπου γενομένου, ὁ μὲν κατʼ Ἀλεξάνδρειαν Διονύσιος, παρακληθεὶς ὡς ἂν ἐπὶ τὴν σύνοδον ἀφίκοιτο, γῆρας ὁμοῦ καὶ ἀσθένειαν τοῦ σώματος αἰτιασάμενος, ἀνατίθεται τὴν παρουσίαν, διʼ ἐπιστολῆς τὴν αὐτοῦ γνώμην, ἣν ἔχοι περὶ τοῦ ζητουμένου, παραστήσας, οἱ δὲ λοιποὶ τῶν ἐκκλησιῶν ποιμένες ἄλλος ἄλλοθεν ὡς ἐπὶ λυμεῶνα τῆς Χριστοῦ ποίμνης συνῄεσαν, οἱ πάντες ἐπὶ τὴν Ἀντιόχειαν σπεύδοντες.
toutou de tapeina kai chamaipetē peri tou Christou para tēn ekklēsiastikēn didaskalian phronēsantos, hōs koinou tēn physin anthrōpou genomenou, ho men katʼ Alexandreian Dionysios, paraklētheis hōs an epi tēn synodon aphikoito, gēras homou kai astheneian tou sōmatos aitiasamenos, anatithetai tēn parousian, diʼ epistolēs tēn autou gnōmēn, hēn echoi peri tou zētoumenou, parastēsas, hoi de loipoi tōn ekklēsiōn poimenes allos allothen hōs epi lymeōna tēs Christou poimnēs synę̄esan, hoi pantes epi tēn Antiocheian speudontes.
When he held low and earthly views about Christ, contrary to the church's teaching, namely that he was by nature an ordinary man, Dionysius of Alexandria, invited to come to the synod, pleaded old age and bodily weakness and put off his attendance, setting out by letter the opinion he held on the question; but the other pastors of the churches assembled from various places, as against a destroyer of Christ's flock, all hastening to Antioch.
Notes and citation
Summary: Paul taught that Christ was a mere man; bishops gathered at Antioch, and the aged Dionysius sent his view by letter.
- Paul's teaching is known almost entirely from his opponents' reports.
Topics: Christology, Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.27.2 (Dindorf 4:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-27-2).
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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 7, chapter 28
7.28.1Dindorf 4:332
Τούτων οἳ μάλιστα διέπρεπον, Φιρμιλλιανὸς μὲν τῆς Καππαδοκῶν Καισαρείας ἐπίσκοπος ἦν, Γρηγόριος δὲ καὶ Ἀθηνόδωρος ἀδελφοὶ, τῶν κατὰ Πόντον παροικιῶν ποιμένες, καὶ ἐπὶ τούτοις Ἕλενος τῆς ἐν Ταρσῷ παροικίας, καὶ Νικομᾶς τῆς ἐν Ἰκονίῳ· οὐ μὴν ἀλλὰ καὶ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας Ὑμέναιος, τῆς τε ὁμόρου ταύτης Καισαρείας Θεότεκνος, Μάξιμος ἔτι πρὸς τούτοις· τῶν κατὰ Βόστραν δὲ καὶ οὗτος ἀδελφῶν διαπρεπῶς ἡγεῖτο· μυρίους τε ἄλλους οὐκ ἂν ἀπορήσαι τις ἅμα πρεσβυτέροις καὶ διακόνοις τῆς αὐτῆς ἕνεκεν αἰτίας ἐν τῇ προειρημένῃ πόλει τηνικάδε συγκροτηθέντας ἀπαριθμούμενος, ἀλλὰ τούτων γε οἱ μάλιστα ἐπιφανεῖς οἵδε ἦσαν.
Toutōn hoi malista dieprepon, Phirmillianos men tēs Kappadokōn Kaisareias episkopos ēn, Grēgorios de kai Athēnodōros adelphoi, tōn kata Ponton paroikiōn poimenes, kai epi toutois Helenos tēs en Tarsǭ paroikias, kai Nikomas tēs en Ikoniǭ; ou mēn alla kai tēs en Hierosolymois ekklēsias Hymenaios, tēs te homorou tautēs Kaisareias Theoteknos, Maximos eti pros toutois; tōn kata Bostran de kai houtos adelphōn diaprepōs hēgeito; myrious te allous ouk an aporēsai tis hama presbyterois kai diakonois tēs autēs heneken aitias en tę̄ proeirēmenę̄ polei tēnikade synkrotēthentas aparithmoumenos, alla toutōn ge hoi malista epiphaneis hoide ēsan.
Of these the most distinguished were Firmilian, bishop of Caesarea in Cappadocia; the brothers Gregory and Athenodorus, pastors of the communities in Pontus; and besides these Helenus of the community of Tarsus, and Nicomas of Iconium; and moreover Hymenaeus of the church in Jerusalem, and Theotecnus of the neighbouring Caesarea; and also Maximus, who too led the brothers at Bostra with distinction. One would not be at a loss to count countless others, with presbyters and deacons, assembled then in the city mentioned for the same cause; but these were the most eminent of them.
Notes and citation
Summary: Eusebius names the leading bishops at the synods of Antioch.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.28.1 (Dindorf 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-28-1).
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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.
7.28.2Dindorf 4:332
πάντων οὖν κατὰ καιροὺς διαφόρως καὶ πολλάκις ἐπὶ ταὐτὸ συνιόντων, λόγοι καὶ ζητήσεις καθʼ ἑκάστην ἀνεκινοῦντο σύνοδον, τῶν μὲν ἀμφὶ τὸν Σαμοσατέα τὰ τῆς ἑτεροδοξίας ἐπικρύπτειν ἔτι καὶ παρακαλύπτεσθαι πειρωμένων, τῶν δὲ ἀπογυμνοῦν καὶ εἰς φανερὸν ἄγειν τὴν αἵρεσιν καὶ τὴν εἰς Χριστὸν βλασφημίαν αὐτοῦ διὰ σπουδῆς ποιουμένων.
pantōn oun kata kairous diaphorōs kai pollakis epi tauto syniontōn, logoi kai zētēseis kathʼ hekastēn anekinounto synodon, tōn men amphi ton Samosatea ta tēs heterodoxias epikryptein eti kai parakalyptesthai peirōmenōn, tōn de apogymnoun kai eis phaneron agein tēn hairesin kai tēn eis Christon blasphēmian autou dia spoudēs poioumenōn.
All of them met at various times and often, and at each synod arguments and questions were raised, Paul of Samosata's party still trying to hide and conceal his heterodoxy, while the others were eager to strip bare and bring into the open his heresy and blasphemy against Christ.
Notes and citation
Summary: Repeated synods debated, Paul's party concealing his views and the others exposing them.
Topics: Heresy, Christology
Cite (SBL): Eusebius, Hist. eccl. 7.28.2 (Dindorf 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-28-2).
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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.
7.28.3Dindorf 4:332
ἐν τούτῳ δὲ Διονύσιος τελευτᾷ, κατὰ τὸ δωδέκατον ἔτος τῆς Γαλλιηνοῦ βασιλείας, προστὰς τῆς κατʼ Ἀλεξάνδρειαν ἐπισκοπῆς ἔτεσιν ἑπτακαίδεκα· διαδέχεται δὲ αὐτὸν Μάξιμος.
en toutǭ de Dionysios teleutą, kata to dōdekaton etos tēs Galliēnou basileias, prostas tēs katʼ Alexandreian episkopēs etesin heptakaideka; diadechetai de auton Maximos.
At this time Dionysius died, in the twelfth year of Gallienus's reign, having presided over the episcopate of Alexandria for seventeen years; and Maximus succeeded him.
Notes and citation
Summary: Dionysius died in 264/5 and was succeeded by Maximus.
Topics: Church office
Cite (SBL): Eusebius, Hist. eccl. 7.28.3 (Dindorf 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-28-3).
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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.
7.28.4Dindorf 4:332
Γαλλιηνοῦ δὲ ἐφʼ ὅλοις ἐνιαυτοῖς πεντεκαίδεκα τὴν ἀρχὴν κεκρατηκότος Κλαύδιος κατέστη διάδοχος. δεύτερον δὲ οὗτος διελθὼν ἔτος Αὐρηλιανῷ μεταδίδωσι τὴν ἡγεμονίαν,
Galliēnou de ephʼ holois eniautois pentekaideka tēn archēn kekratēkotos Klaudios katestē diadochos. deuteron de houtos dielthōn etos Aurēlianǭ metadidōsi tēn hēgemonian,
When Gallienus had held power fifteen full years, Claudius was appointed his successor. He, having passed his second year, handed on the government to Aurelian,
Notes and citation
Summary: Claudius succeeded Gallienus and was followed by Aurelian.
- The sentence continues in 7.29.1.
Cite (SBL): Eusebius, Hist. eccl. 7.28.4 (Dindorf 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-28-4).
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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 7, chapter 29
7.29.1Dindorf 4:332–333
καθʼ ὃν τελευταίας συγκροτηθείσης πλεί- στῶν ὅσων ἐπισκόπων συνόδου φωραθεὶς καὶ πρὸς ἀπάντων ἤδη σαφῶς καταγνωσθεὶς ἑτεροδοξίαν ὁ τῆς κατὰ Ἀντιόχειαν αἱρέσεως ἀρχηγὸς τῆς ὑπὸ τὸν οὐρανὸν καθολικῆς ἐκκλησίας ἀποκηρύττεται.
kathʼ hon teleutaias synkrotētheisēs plei- stōn hosōn episkopōn synodou phōratheis kai pros apantōn ēdē saphōs katagnōstheis heterodoxian ho tēs kata Antiocheian haireseōs archēgos tēs hypo ton ouranon katholikēs ekklēsias apokēryttetai.
in whose time a final synod of very many bishops was assembled, and the leader of the heresy at Antioch, detected and now clearly condemned by all for heterodoxy, was excommunicated from the catholic church under heaven.
Notes and citation
Summary: A final synod condemned and excommunicated Paul of Samosata (ca. 268).
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.29.1 (Dindorf 4:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-29-1).
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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.
7.29.2Dindorf 4:333
μάλιστα δʼ αὐτὸν εὐθύνας ἐπικρυπτόμενον διήλεγξε Μαλχίων, ἀνὴρ τά τε ἄλλα λόγιος καὶ σοφὸς, τῆς τῶν ἐπʼ Ἀντιοχείας Ἑλληνικῶν παιδευτηρίων διατριβῆς προεστὼς, οὐ μὴν ἀλλὰ καὶ διʼ ὑπερβάλλουσαν τῆς εἰς Χριστὸν πίστεως γνησιότητα πρεσβυτερίου τῆς αὐτόθι παροικίας ἠξιωμένος· οὗτός γέ τοι ἐπισημειουμένων ταχυγράφων ζήτησιν πρὸς αὐτὸν ἐνστησάμενος, ἣν καὶ εἰς δεῦρο φερομένην ἴσμεν, μόνος ἴσχυσε τῶν ἄλλων κρυψίνουν ὄντα καὶ ἀπατηλὸν φωρᾶσαι τὸν ἄνθρωπον.
malista dʼ auton euthynas epikryptomenon diēlenxe Malchiōn, anēr ta te alla logios kai sophos, tēs tōn epʼ Antiocheias Hellēnikōn paideutēriōn diatribēs proestōs, ou mēn alla kai diʼ hyperballousan tēs eis Christon pisteōs gnēsiotēta presbyteriou tēs autothi paroikias ēxiōmenos; houtos ge toi episēmeioumenōn tachygraphōn zētēsin pros auton enstēsamenos, hēn kai eis deuro pheromenēn ismen, monos ischyse tōn allōn krypsinoun onta kai apatēlon phōrasai ton anthrōpon.
It was above all Malchion who called him to account and refuted him while he was concealing himself, a man learned and wise in other respects, head of the school of Greek learning at Antioch, and who moreover, because of the surpassing genuineness of his faith in Christ, had been deemed worthy of the presbyterate of the community there. He, conducting a disputation with Paul while shorthand writers took notes, which we know is extant to this day, alone of all was able to detect the man, who was secretive and deceitful.
Notes and citation
Summary: The presbyter and rhetorician Malchion exposed Paul in a recorded debate.
Topics: Heresy, Church office
Cite (SBL): Eusebius, Hist. eccl. 7.29.2 (Dindorf 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-historia/7-18-1/#p-7-29-2).
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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.