In the process, I have collected English translations of what fragments exist, and matched them with the corresponding Greek text (unaccented Greek may come from Ben C. Smith's Textexcavation.com website, and accented Greek from a Biblework's add-on database, or other online resources).
I've highlighted the names or the key persons, such as James the Just and various relatives of Jesus, both in the English & Greek. There have been several places where I had to modify the English translation to bring it closer to the Greek (While I am certainly no expert in Roman era Greek, I am really amazed at the pious liberties that seem to have been taken by the translator of Eusebius' Church History in P. Schaff's NPNF series, Arthur Cushman McGiffert, although these liberties were not nearly as bad as the liberties taken by Kirsopp Lake in the Loeb edition).
Soooo, here goes .....
Author (in more or less chronological order) & name of the writing |
Source, giving date of writing of the source, if different than work being cited. |
|---|---|
| Hegesippus, Commentary (ὑπομνήματι), book 5 (all books are lost), (ca. 165-175 CE) | via Eusebius, History of the Church 2.23.3-19 (written ca. 325 CE) |
| 23.3) ... Hegesippus, who lived immediately after the apostles, gives the most accurate account (of the manner of the death of James) in the fifth book of his [Commentary]. He writes as follows: | 23.3) ... ακριβεστατα γε μην τα κατ αυτον ο Ηγησιππος, επι της πρωτης των αποστολων γενομενος διαδοχης [[τῆς τοῦ Ἰακώβου τελευτῆς]], εν τω πεμπτω αυτου υπομνηματι τουτον λεγων ιστορει τον τροπον· |
| 23.4) James, the brother of the Lord, succeeded to the government of the church in conjunction with the apostles. He has been called the just by all from the times of the Lord to the present day, for there were many that bore the name of James. He was holy from the womb of his mother. | 23.4) Διαδεχεται δε την εκκλησιαν μετα των αποστολων, ο αδελφος του κυριου Ιακωβος, ο ονομασθεις υπο παντων δικαιος απο των του κυριου χρονων μεχρι και ημων. επει πολλοι Ιακωβοι εκαλουντο, ουτος δε εκ κοιλιας μητρος αυτου αγιος ην. |
| 23.5) He drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. | 23.5) Οινον και σικερα ουκ επιεν, ουδε εμψυχον εφαγε ξυρον επι την κεφαλην αυτου· ουκ ανεβη ελαιον ουκ ηλειψατο, και βαλανειω ουκ εχρησατο. |
| 23.6) He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and he was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel in consequence of his constantly bending them in his worship of God and asking forgiveness for the people. | 23.6) Τουτω μονω εξην εις τα αγια εισιεναι. ουδε γαρ ερεουν εφορει, αλλα σινδονας. και μονος εισηρχετο εις τον ναον ηυρισκετο τε κειμενος επι τοις γονασι, και αιτουμενος υπερ του λαου αφεσιν ως απεσκληκεναι τα γονατα αυτου δικην καμηλου, δια το αει καμπτειν επι γονυ προσκυνουντα τω θεω, και αιτεισθαι αφεσιν τω λαω. |
| 23.7) Because of his exceeding great justice he was called (...) just, and oblias, which in Greek signifies a bulwark of the people, and justice, in accordance with what the prophets declare concerning him. | 23.7) Δια γε τοι την υπερβολην της δικαιοσυνης αυτου, εκαλειτο δικαιος και ωβλιας, ο εστιν Ελληνιστι περιοχη του λαου και δικαιοσυνη, ως οι προφηται δηλουσι περι αυτου. |
| 23.8) Now some of the seven sects, which existed among the people and which have been mentioned by me in the [Commentary], asked him: What is the gate of Jesus? And he replied that it was the savior. | 23.8) Τινες ουν των επτα αιρεσεων των εν τω λαω, των προγεγραμμενων μοι εν τοις υπομνημασιν, επυνθανοντο αυτου τις η θυρα του Ιησου, και ελεγε τουτον ειναι τον σωτηρα. |
| 23.9) On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in the coming of one to give to every man according to his works. But as many as believed did so on account of James. | 23.9) Εξ ων τινες επιστευσαν, οτι Ιησους εστιν ο Χριστος. αι δε αιρεσεις αι προειρημεναι, ουκ επιστευον ουτε αναστασιν, ουτε ερχομενον αποδουναι εκαστω κατα τα εργα αυτου. οσοι δε και επιστευσαν, δια Ιακωβον. |
| 23.10) Therefore, when many even of the rulers believed, there was a commotion among the Jews and scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said: We entreat you, restrain the people, for they have gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just and that you do not respect persons. | 23.10) Πολλων ουν και των αρχοντων πιστευοντων, ην θορυβος των Ιουδαιων και γραμματεων και Φαρισαιων, λεγοντων οτι κινδυνευει πας ο λαος Ιησουν τον Χριστον προσδοκαν. ελεγον ουν συνελθοντες τω Ιακωβω· Παρακαλουμεν σε επισχες τον λαον, επει επλανηθη εις Ιησουν, ως αυτου οντος του Χριστου. παρακαλουμεν σε πεισαι παντας τους ελθοντας εις την ημεραν του πασχα περι Ιησου. σοι γαρ παντες πειθομεθα. ημεις γαρ μαρτυρουμεν σοι και πας ο λαος, οτι δικαιος ει, και οτι προσωπον ου λαμβανεις. |
| 23.11) Persuade, therefore, the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you might be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the gentiles also, have come together on account of the Passover. | 23.11) Πεισον ουν συ τον οχλον περι Ιησου μη πλανασθαι. και γαρ πας ο λαος και παντες πειθομεθα σοι. στηθι ουν επι το πτερυγιον του ιερου, ινα ανωθεν ης επιφανης, και η ευακουστα σου τα ρηματα παντι τω λαω. δια γαρ το πασχα συνεληλυθασι πασαι αι φυλαι μετα και των εθνων. |
| 23.12) The aforesaid scribes and Pharisees therefore placed James upon the pinnacle of the temple and cried out to him and said: Just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us what the gate of Jesus is. | 23.12) Εστησαν ουν οι προειρημενοι γραμματεις και φαρισαιοι τον Ιακωβον επι το πτερυγιον του ναου, και εκραξαν αυτω και ειπον· Δικαιε, ω παντες πειθεσθαι οφειλομεν, επει ο λαος πλαναται οπισω Ιησου του σταυρωθεντος, απαγγειλον ημιν τις η θυρα του Ιησου. |
| 23.13) And he answered with a loud voice: Why do you ask me concerning Jesus, the son of man? He himself sits in heaven at the right hand of the great power, and is about to come upon the clouds of heaven! | 23.13) Και απεκρινατο φωνη μεγαλη· Τι με επερωτατε περι Ιησου του υιου του ανθρωπου; και αυτος καθηται εν τω ουρανω εκ δεξιων της μεγαλης δυναμεως, και μελλει ερχεσθαι επι των νεφελων του ουρανου. |
| 23.14) And, when many were fully convinced and gloried in the testimony of James, and said: Hosanna to the son of David, these same scribes and Pharisees said again to one another: We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him. | 23.14) Και πολλων πληροφορηθεντων, και δοξαζοντων επι τη μαρτυρια του Ιακωβου, και λεγοντων· Ωςαννα τω υιω Δαβιδ, τοτε παλιν οι αυτοι γραμματεις και Φαρισαιοι προς αλληλους ελεγον· Κακως εποιησαμεν τοιαυτην μαρτυριαν παρασχοντες τω Ιησου αλλα αναβαντες, καταβαλωμεν αυτον, ινα φοβηθεντες μη πιστευσωσιν αυτω. |
| 23.15) And they cried out, saying: Oh, oh, the just [one] is also in error! And they fulfilled the scripture written in Isaiah: Let us take away the just man because he is troublesome to us; therefore they shall eat the fruit of their works. | 23.15) Και εκραξαν λεγοντες· Ω, ω, και ο δικαιος επλανηθη. και επληρωσαν την γραφην την εν τω Ησαια γεγραμμενην· Αρωμεν τον δικαιον, οτι δυσχρηστος ημιν εστι τοινυν τα γεννηματα των εργων αυτων φαγονται. |
| 23.16) So they went up and threw down the just man, and said to each other: Let us stone James the just. And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said: I entreat you, Lord God, [...] father, forgive them, for they know not what they do. | 23.16) Αναβαντες ουν κατεβαλον τον δικαιον, και ελεγον αλληλοις· Λιθασωμεν Ιακωβον τον δικαιον. και ηρξαντο λιθαζειν αυτον, επει καταβληθεις ουκ απεθανεν, αλλα στραφεις εθηκε τα γονατα λεγων· Παρακαλω, κυριε, Θεε, πατερ, αφες αυτοις, ου γαρ οιδασι τι ποιουσιν. |
| 23.17) And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites who are mentioned by Jeremiah the prophet, cried out, saying: Cease! What are you doing? The just one is praying for you! | 23.17) Ουτως δε καταλιθοβολουντων αυτον, εις των ιερεων των υιων Ρηχαβ, υιου Ραχαβειμ των μαρτυρουμενων υπο Ιερεμιου του προφητου, εκραζε λεγων· Παυσασθε. τι ποιειτε ευχεται; υπερ υμων ο δικαιος. |
| 23.18) And one of them, one of the fullers, took the club with which he beat out clothes and struck the just (one) on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. | 23.18) Και λαβων τις απ αυτων, εις των γναφεων, το ξυλον εν ω απεπιεζε τα ιματια, ηνεγκε κατα της κεφαλης του δικαιου. και ουτως εμαρτυρησε και εθαψαν αυτον επι τω τοπω παρα τω ναω, και ετι αυτου η στηλη μενει παρα τω ναω. μαρτυς ουτος αληθης Ιουδαιοις τε και Ελλησι γεγενηται, οτι Ιησους ο Χριστος εστι. και ευθυς Ουεσπασιανος πολιορκει αυτους. |
| 23.19) These things Hegesippus at any rate also relates at length along with Clement. And James was so marvelous a one, and so acclaimed among all the rest for his justice, that the sensible ones of the Jews opined that this was the cause of the siege of Jerusalem, which happened immediately after his martyrdom for no other reason than their daring act against him. | 23.19) Ταυτα δια πλατους συνωδα γε τοι τω Κλημεντι και ο Ηγησιππος. ουτω δε αρα θαυμασιος τις ην και παρα τοις αλλοις απασιν επι δικαιοσυνη βεβοητο ο Ιακωβος ως και τους Ιουδαιων εμφρονας δοξαζειν ταυτην ειναι την αιτιαν της παραχρημα μετα το μαρτυριον αυτου πολιορκιας της Ιερουσαλημ, ην δι ουδεν ετερον αυτοις συμβηναι η δια το κατ αυτου τολμηθεν αγος. |
| Hegesippus | via Eusebius, Church History, Book 3.19.1-20.6 |
| 19:1) But when this same Domitian had commanded that the descendants of David should be slain, an ancient tradition says that some of the heretics brought accusation against the descendants of Jude (said to have been a brother of the Saviour according to the flesh), on the ground that they were of the lineage of David and were related to Christ himself. Hegesippus relates these facts in the following words. | 19:1) Τοῦ δ᾽ αὐτοῦ Δομετιανοῦ τοὺς ἀπὸ γένους Δαυὶδ ἀναιρεῖσθαι προστάξαντος, παλαιὸς κατέχει λόγος τῶν αἱρετικῶν τινας κατηγορῆσαι τῶν ἀπογόνων Ἰούδα (τοῦτον δ᾽ εἶναι ἀδελφὸν κατὰ σάρκα τοῦ σωτῆρος) ὡς ἀπὸ γένους τυγχανόντων Δαυὶδ καὶ ὡς αὐτοῦ συγγένειαν τοῦ Χριστοῦ φερόντων. ταῦτα δὲ δηλοῖ κατὰ λέξιν ὧδέ πως λέγων ὁ Ἡγήσιππος. |
| 20:1) Of the family of the Lord there were still living the grandchildren of Jude, who is said to have been [his] brother according to the flesh. Information was given that they belonged to the family of David, and they were brought to the Emperor Domitian by the Evocatus. For [Domitian] feared the coming of Christ as Herod also had feared it. | 20:1) "ἔτι δὲ περιῆσαν οἱ ἀπὸ γένους τοῦ κυρίου υἱωνοὶ Ἰούδα τοῦ κατὰ σάρκα λεγομένου αὐτοῦ ἀδελφοῦ· οὓς ἐδηλατόρευσαν ὡς ἐκ γένους ὄντας Δαυίδ. τούτους ὁ ἠουοκᾶτος ἤγαγεν πρὸς Δομετιανὸν Καίσαρα. ἐφοβεῖτο γὰρ τὴν παρουσίαν τοῦ Χριστοῦ ὡς καὶ Ἡρῴδης. |
| 20:2) And he asked them if they were descendants of David, and they confessed that they were. Then he asked them how much property they had, or how much money they owned. And both of them answered that they had only nine thousand denarii, half of which belonged to each of them. And this property did not consist of silver, but of a piece of land which contained only thirty-nine plethron (an area of measure), and from which they raised their taxes and supported themselves by their own labor. | 20:2) καὶ ἐπηρώτησεν αὐτοὺς εἰ ἐκ Δαυίδ εἰσιν, καὶ ὡμολόγησαν. τότε ἠρώτησεν αὐτοὺς πόσας κτήσεις ἔχουσιν ἢ πόσων χρημάτων κυριεύουσιν. οἱ δὲ εἶπαν ἀμφοτέροις ἐννακισχίλια δηνάρια ὑπάρχειν αὐτοῖς μόνα, ἑκάστῳ αὐτῶν ἀνήκοντος τοῦ ἡμίσεος, καὶ ταῦτα οὐκ ἐν ἀργυρίοις ἔφασκον ἔχειν, ἀλλ᾽ ἐν διατιμήσει γῆς πλέθρων λθ μόνων, ἐξ ὧν καὶ τοὺς φόρους ἀναφέρειν καὶ αὐτοὺς αὐτουργοῦντας διατρέφεσθαι." |
| 20:3) Then they showed their hands, exhibiting the hardness of their bodies and the callousness produced upon their hands by continuous toil as evidence of their own labor. | 20:3) εἶτα δὲ καὶ τὰς χεῖρας τὰς ἑαυτῶν ἐπιδεικνύναι, μαρτύριον τῆς αὐτουργίας τὴν τοῦ σώματος σκληρίαν καὶ τοὺς ἀπὸ τῆς συνεχοῦς ἐργασίας ἐναποτυπωθέντας ἐπὶ τῶν ἰδίων χειρῶν τύλους παριστάντας. |
| 20:4) And when they were asked concerning Christ and his kingdom, of what sort it was and where and when it was to appear, they answered that it was not a temporal nor an earthly kingdom, but a heavenly and angelic one, which would appear at the end of the world, when he should come in glory to judge the quick and the dead, and to give unto every one according to his works. | 20:4) ἐρωτηθέντας δὲ περὶ τοῦ Χριστοῦ καὶ τῆς βασιλείας αὐτοῦ ὁποία τις εἴη καὶ ποῖ καὶ πότε φανησομένη, λόγον δοῦναι ὡς οὐ κοσμικὴ μὲν οὐδ᾽ ἐπίγειος, ἐπουράνιος δὲ καὶ ἀγγελικὴ τυγχάνοι, ἐπὶ συντελείᾳ τοῦ αἰῶνος γενησομένη, ὁπηνίκα ἐλθὼν ἐν δόξῃ κρινεῖ ζῶντας καὶ νεκροὺς καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἐπιτηδεύματα αὐτοῦ· |
| 20:5) Upon hearing this, Domitian did not pass judgment against them, but, despising them as of no account, he let them go, and by a decree put a stop to the persecution of the Church. | 20:5) ἐφ᾽ οἷς μηδὲν αὐτῶν κατεγνωκότα τὸν Δομετιανόν, ἀλλὰ καὶ ὡς εὐτελῶν καταφρονήσαντα, ἐλευθέρους μὲν αὐτοὺς ἀνεῖναι, καταπαῦσαι δὲ διὰ προστάγματος τὸν κατὰ τῆς ἐκκλησίας διωγμόν. |
| 20:6) But when they were released they ruled the churches because they were witnesses and were also relatives of the Lord. And peace being established, they lived until the time of Trajan. These things are related by Hegesippus. | 20:6) τοὺς δὲ ἀπολυθέντας ἡγήσασθαι τῶν ἐκκλησιῶν, ὡς ἂν δὴ μάρτυρας ὁμοῦ καὶ ἀπὸ γένους ὄντας τοῦ κυρίου, γενομένης τε εἰρήνης μέχρι Τραϊανοῦ παραμεῖναι αὐτοὺς τῷ βίῳ. ταῦτα μὲν ὁ Ἡγήσιππος· |
| Hegesippus | via Eusebius, Church History, Book 3.32.1-8 |
| 32:1) It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording [i.e., Trajan], a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the (son) of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom. | 32:1) Μετὰ Νέρωνα καὶ Δομετιανὸν κατὰ τοῦτον οὗ νῦν τοὺς χρόνους ἐξετάζομεν, μερικῶς καὶ κατὰ πόλεις ἐξ ἐπαναστάσεως δήμων τὸν καθ᾽ ἡμῶν κατέχει λόγος ἀνακινηθῆναι διωγμόν· ἐν ᾧ Συμεῶνα τὸν τοῦ Κλωπᾶ, ὃν δεύτερον καταστῆναι τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἐπίσκοπον ἐδηλώσαμεν, μαρτυρίῳ τὸν βίον ἀναλῦσαι παρειλήφαμεν. |
| 32:2) Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that [this one = Symeon] was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord. | 32:2) καὶ τούτου μάρτυς αὐτὸς ἐκεῖνος, οὗ διαφόροις ἤδη πρότερον ἐχρησάμεθα φωναῖς, Ἡγήσιππος· ὃς δὴ περί τινων αἱρετικῶν ἱστορῶν, ἐπιφέρει δηλῶν ὡς ἄρα ὑπὸ τούτων κατὰ τόνδε τὸν χρόνον ὑπομείνας κατηγορίαν, πολυτρόπως ὁ δηλούμενος ὡς ἂν Χριστιανὸς ἐπὶ πλείσταις αἰκισθεὶς ἡμέραις αὐτόν τε τὸν δικαστὴν καὶ τοὺς ἀμφ᾽ αὐτὸν εἰς τὰ μέγιστα καταπλήξας, τῷ τοῦ κυρίου πάθει παραπλήσιον τέλος ἀπηνέγκατο· |
| 32:3) But there is nothing like hearing the historian himself, who writes as follows: "Certain of these heretics brought accusation against Symeon, the (son) of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor." | 32:3) οὐδὲν δὲ οἷον καὶ τοῦ συγγραφέως ἐπακοῦσαι, αὐτὰ δὴ ταῦτα κατὰ λέξιν ὧδέ πως ἱστοροῦντος "ἀπὸ τούτων δηλαδὴ τῶν αἱρετικῶν κατηγοροῦσί τινες Σίμωνος τοῦ Κλωπᾶ ὡς ὄντος ἀπὸ Δαυὶδ καὶ Χριστιανοῦ, καὶ οὕτως μαρτυρεῖ ἐτῶν ὢν ρ̅κ̅ ἐπὶ Τραϊανοῦ Καίσαρος καὶ ὑπατικοῦ Ἀττικοῦ." |
| 32:4) And the same [writer] says that his accusers also, when search was made for [those of royal Judean descent], were arrested as belonging to [this class]. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the (wife) of Clopas, [who was the father of Symeon], as has been already shown. | 32:4) φησὶν δὲ ὁ αὐτὸς ὡς ἄρα καὶ τοὺς κατηγόρους αὐτοῦ, ζητουμένων τότε τῶν ἀπὸ τῆς βασιλικῆς Ἰουδαίων φυλῆς, ὡς ἂν ἐξ αὐτῶν ὄντας ἁλῶναι συνέβη. λογισμῷ δ᾽ ἂν καὶ τὸν Συμεῶνα τῶν αὐτοπτῶν καὶ αὐτηκόων εἴποι ἄν τις γεγονέναι τοῦ κυρίου, τεκμηρίῳ τῷ μήκει τοῦ χρόνου τῆς αὐτοῦ ζωῆς χρώμενος καὶ τῷ μνημονεύειν τὴν τῶν εὐαγγελίων γραφὴν Μαρίας τῆς τοῦ Κλωπᾶ, οὗ γεγονέναι αὐτὸν καὶ πρότερον ὁ λόγος ἐδήλωσεν. |
| 32:5) The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before [the king (Domitian)], as has been already recorded, in behalf of faith in Christ, lived until the same reign. He writes as follows: | 32:5) Ὁ δ᾽ αὐτὸς συγγραφεὺς καὶ ἑτέρους ἀπογόνους ἑνὸς τῶν φερομένων ἀδελφῶν τοῦ σωτῆρος, ᾧ ὄνομα Ἰούδας, φησὶν εἰς τὴν αὐτὴν ἐπιβιῶναι βασιλείαν μετὰ τὴν ἤδη πρότερον ἱστορηθεῖσαν αὐτῶν ὑπὲρ τῆς εἰς τὸν Χριστὸν πίστεως ἐπὶ Δομετιανοῦ μαρτυρίαν, γράφει δὲ οὕτως· |
| 32:6) "They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified." | 32:6) ἔρχονται οὖν καὶ προηγοῦνται πάσης ἐκκλησίας ὡς μάρτυρες καὶ ἀπὸ γένους τοῦ κυρίου, καὶ γενομένης εἰρήνης βαθείας ἐν πάσῃ ἐκκλησίᾳ, μένουσι μέχρι Τραϊανοῦ Καίσαρος, μέχρις οὗ ὁ ἐκ θείου τοῦ κυρίου, ὁ προειρημένος Σίμων υἱὸς Κλωπᾶ, συκοφαντηθεὶς ὑπὸ τῶν αἱρέσεων ὡσαύτως κατηγορήθη καὶ αὐτὸς ἐπὶ τῷ αὐτῷ λόγῳ ἐπὶ Ἀττικοῦ τοῦ ὑπατικοῦ. καὶ ἐπὶ πολλαῖς ἡμέραις αἰκιζόμενος ἐμαρτύρησεν, ὡς πάντας ὑπερθαυμάζειν καὶ τὸν ὑπατικὸν πῶς ρκ τυγχάνων ἐτῶν ὑπέμεινεν, καὶ ἐκελεύσθη σταυρωθῆναι. |
| 32:7) In addition to these things the same man, while recounting the events of that period, records that the Church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness. | 32:7) Ἐπὶ τούτοις ὁ αὐτὸς ἀνὴρ διηγούμενος τὰ κατὰ τοὺς δηλουμένους, ἐπιλέγει ὡς ἄρα μέχρι τῶν τότε χρόνων παρθένος καθαρὰ καὶ ἀδιάφθορος ἔμεινεν ἡ ἐκκλησία, ἐν ἀδήλῳ που σκότει ὡς εἰ φωλευόντων εἰς ἔτι τότε τῶν, εἰ καί τινες ὑπῆρχον, παραφθείρειν ἐπιχειρούντων τὸν ὑγιῆ κανόνα τοῦ σωτηρίου κηρύγματος· |
| 32:8) But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the 'knowledge which is falsely so-called.' | 32:8) ὡς δ᾽ ὁ ἱερὸς τῶν ἀποστόλων χορὸς διάφορον εἰλήφει τοῦ βίου τέλος παρεληλύθει τε ἡ γενεὰ ἐκείνη τῶν αὐταῖς ἀκοαῖς τῆς ἐνθέου σοφίας ἐπακοῦσαι κατηξιωμένων, τηνικαῦτα τῆς ἀθέου πλάνης ἀρχὴν ἐλάμβανεν ἡ σύστασις διὰ τῆς τῶν ἑτεροδιδασκάλων ἀπάτης, οἳ καὶ ἅτε μηδενὸς ἔτι τῶν ἀποστόλων λειπομένου, γυμνῇ λοιπὸν ᾔδη κεφαλῇ τῷ τῆς ἀληθείας κηρύγματι τὴν ψευδώνυμον γνῶσιν ἀντικηρύττειν ἐπεχείρουν. |
| Hegesippus | via Eusebius, History of the Church 4.22.4 |
| 22.4) [This same (Hegesippus)] also describes the beginnings of the heresies which arose in his time in the following words: | 22.4a) Ὁ δ᾿ αὐτὸς καὶ τῶν κατ᾿ αὐτὸν αἱρέσεων τὰς ἀρχὰς ὑποτίθεται διὰ τούτων· |
| 22.4b) And after James the just had suffered martyrdom, as the Lord had also on the same account, Symeon, the (son) of the uncle of (the Lord), Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord. Therefore they called the church a virgin, for it was not yet corrupted by vain discourses. | 22.4b) Και μετα το μαρτυρησαι Ιακωβον τον δικαιον ως και ο κυριος επι τω αυτω λογω, παλιν ο εκ θειου αυτου Συμεων ο του Κλωπα καθισταται επισκοπος, ον προεθεντο παντες οντα ανεψιον του κυριου δευτερον. δια τουτο εκαλουν την εκκλησιαν παρθενον ουπω γαρ εφθαρτο ακοαις ματαιαις. |
| Clement of Alexandria, Outlines (Hypotyposeis, 8 books, all lost) (after ca. 190 CE? Died ca. 215 CE) | via Eusebius, History of the Church 2.1.3-6 |
| 3) But Clement in the sixth book of his Hypotyposeis writes as follows: For they say that Peter and James and John after the ascension of the savior, as if also preferred by the [savior], did not strive for glory, but rather elected James the just to be bishop of Jerusalem. | 3) Κλημης εν εκτω των υποτυπωσεων γραφων ωδε παριστησιν· Πετρον γαρ φησιν και Ιακωβον και Ιωαννην μετα την αναληψιν του σωτηρος, ως αν και υπο του σωτηρος προτετιμημενους, μη επιδικαζεσθαι δοξης, αλλα Ιακωβον τον δικαιον επισκοπον των Ιεροσολυμων ελεσθαι. |
| 4) And the same (Clement) in the seventh book of the same work says also these things concerning him: The Lord after the resurrection delivered knowledge to James the just and to John and to Peter, and they delivered it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one. | 4) Ο δε αυτος εν εβδομω της αυτης υποθεσεως ετι και ταυτα περι αυτου φησιν· Ιακωβω τω δικαιω και Ιωαννη και Πετρω μετα την αναστασιν παρεδωκεν την γνωσιν ο κυριος, ουτοι τοις λοιποις αποστολοις παρεδωκαν, οι δε λοιποι αποστολοι τοις εβδομηκοντα, ων εις ην και Βαρναβας. |
| 5) But there were two Jameses, one being the just one, who was cast down from the pinnacle and was beaten unto death with a club by a fuller, and another who was beheaded. | 5) Δυο δε γεγονασιν Ιακωβοι, εις ο δικαιος, ο κατα του πτερυγιου βληθεις και υπο γναφεως ξυλω πληγεις εις θανατον, ετερος δε ο καρατομηθεις. |
| 6) Paul indeed makes mention of the same just one, writing: But I did not see any other of the apostles except James the brother of the Lord | 6) Αυτου δη του δικαιου και ο Παυλος μνημονευει γραφων· Ετερον δε των αποστολων ουκ ειδον, ει μη Ιακωβον τον αδελφον του κυριου. |
| Origen, Against Celsus 1.47b-d (ca.248 CE) | Origen, Against Celsus 1.47b-d |
| 47b) Now he [Josephus] himself, although not believing in Jesus as the Christ, in seeking the cause of the fall of Jerusalem and the destruction of the temple, whereas he ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put Christ to death, who was a prophet, nevertheless says, being albeit against his will not far from the truth, that these disasters happened to the Jews as a punishment for the death of James the just, who was a brother of Jesus called Christ, the Jews having put him to death, although he was a man most distinguished for his justice. | 47b) ο δ αυτος, καιτοι γε απιστων τω Ιησου ως Χριστω, ζητων την αιτιαν της των Ιεροσολυμων πτωσεως και της του ναου καθαιρεσεως, δεον αυτον ειπειν οτι η κατα του Ιησου επιβουλη τουτων αιτια γεγονε τω λαω, επει απεκτειναν τον προφητευομενον Χριστον ο δε και ωσπερ ακων ου μακραν της αληθειας γενομενος φησι ταυτα συμβεβηκεναι τοις Ιουδαιοις κατ εκδικησιν Ιακωβου του δικαιου, ος ην αδελφος Ιησου του λεγομενου Χριστου, επειδηπερ δικαιοτατον αυτον οντα απεκτειναν. |
| 47c) [Paul, a genuine disciple of Jesus, says that he regarded this James as a brother of the Lord, not so much on account of their relationship by blood, or of their being brought up together, as because of his virtue and doctrine.] | 47c) [τον δε Ιακωβον τουτον ο Ιησου γνησιος μαθητης Παυλος φησιν εωρακεναι ως αδελφον του κυριου, ου τοσουτον δια το προς αιματος συγγενες η την κοινην αυτων ανατροφην οσον δια το ηθος και τον λογον.] |
| 47d) If, then, he says that it was on account of James that the desolation of Jerusalem was made to overtake the Jews, how should it not be more in accordance with reason to say that it happened on account of Jesus the Christ? Of his divinity so many churches are witnesses, composed of those who have been convened from a flood of sins and have joined themselves to the creator, and who refer all their actions to his good pleasure. | 47d) ειπερ ουν δια Ιακωβον λεγει συμβεβηκεναι τοις Ιουδαιοις τα κατα την ερημωσιν της Ιερουσαλημ, πως ουχι ευλογωτερον δια Ιησουν τον Χριστον τουτο φασκειν γεγονεναι; ου της θειοτητος μαρτυρες αι τοσαυται των μεταβαλοντων απο της χυσεως των κακων εκκλησιαι και ηρτημενων του δημιουργου και παντ αναφεροντων επι την προς εκεινον αρεσκειαν. |
| Origin, Against Celsus 2.13 | Origin, Against Celsus 2.13 |
| 13) But at that time there were no armies around Jerusalem, encompassing and enclosing and besieging it; for the siege began in the reign of Nero and lasted till the government of Vespasian, whose son Titus destroyed Jerusalem on account, as Josephus says, of James the just, the brother of Jesus who was called Christ, but, as the truth makes dear, really on account of Jesus the Christ of God. | 13) Και ουδαμως τοτε ην στρατοπεδα περι την Ιερουσαλημ κυκλουντα αυτην και περιεχοντα και πολιορκουντα. τουτο γαρ ηρξατο μεν ετι Νερωνος βασιλευοντος παρετεινε δε εως της Ουεσπασιανου ηγεμονιας ου ο υιος Τιτος καθειλε την Ιερουσαλημ, ως μεν Ιωσηπος γραφει, δια Ιακωβον τον δικαιον, τον αδελφον Ιησου του λεγομενου Χριστου, ως δε η αληθεια παριστησι, δια Ιησουν τον Χριστον του θεου. |
| Origen, On Matthew 10.17 (unknown date, fl. 184/185 – 253/254 CE) | Origen, On Matthew 10.17 |
| 17) And disparaging the whole of what appeared to be his nearest kindred, they said: Is not his mother called Mary, and his brothers James and Joseph and Simon and Judas? And are not all his sisters with us? They supposed therefore that he was the son of Joseph and Mary. But some, depending on a tradition of the gospel inscribed according to Peter, or of the book of James, say that the brethren of Jesus were sons of Joseph from a former wife, married to him before Mary. ... | 17) Και ολην γε την φαινομενην αυτου εγγυτατω συγγενειαν εξευτελιζοντες εφασκον το· Ουχ η μητηρ αυτου λεγεται Μαριαμ, και οι αδελφοι αυτου Ιακωβος και Ιωσηφ και Σιμων και Ιουδας; και αι αδελφαι αυτου ουχι πασαι προς ημας εισιν; ωιοντο ουν αυτον ειναι Ιωσηφ και Μαριας υιον. τους δε αδελφους Ιησου φασι τινες ειναι, εκ παραδοσεως ορμωμενοι του επιγεγραμμενου κατα Πετρον ευαγγελιου η της βιβλου Ιακωβου, υιους Ιωσηφ εκ προτερας γυναικος συνωκηκυιας αυτω προ της Μαριας. ... |
| Origen, On Matthew 13.55 | Origen, On Matthew 13.55 |
| 55a) And this James is the one whom Paul says he saw in the epistle to the Galatians, saying: But I did not see any other of the apostles except James the brother of the Lord. | 55a) Ιακωβος δε εστιν ουτος ον λεγει Παυλος ιδειν εν τη προς Γαλατας επιστολη ειπων· Ετερον δε των αποστολων ουκ ειδον ει μη Ιακωβον τον αδελφον του κυριου. |
| 55b) And to so great a reputation among the people for righteousness did this James rise that Flavius Josephus, who wrote the Antiquities of the Jews in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ. | 55b) επι τοσουτον δε διελεμψεν ουτος ο Ιακωβος εν τω λαω επι δικαιοσυνη ως Φλοβιον Ιωσηπον αναγραψαντα εν εικοσι βιβλιοις την Ιουδαικην αρχαιολογιαν, την αιτιαν παραστησαι βουλομενον του τα τοσαυτα πεπονθεναι τον λαον ως και τον ναον κατασκαφηναι, ειρηκεναι κατα μηνιν θεου ταυτα αυτοις απηντηκεναι δια τα εις Ιακωβον τον αδελφον Ιησου του λεγομενου Χριστου υπ αυτων τετολμημενα. |
| 55c) And the wonderful thing is that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; | 55c) και το θαυμαστον εστιν οτι, τον Ιησουν ημων ου καταδεξαμενος ειναι Χριστον, ουδεν ηττον Ιακωβω δικαιοσυνην εμαρτυρησε τοσαυτην. |
| 55d) and he says that the people thought that they had suffered these things because of James. And Jude wrote an epistle short in lines but full of the healthy words of heaven; in the preface he has said: Jude, servant of Jesus Christ, and brother of James. But concerning Joseph and Simon we have nothing to relate. | 55d) λεγει δε οτι και ο λαος ταυτα ενομιζε δια τον Ιακωβον πεπονθεναι. και Ιουδας εγραψεν επιστολην ολιγοστιχον μεν, πεπληρωμενην δε των της ουρανιου χαριτος ερρωμενων λογων, οστις εν τω προοιμιω ειρηκεν· Ιουδας Ιησου Χριστου δουλος, αδελφος δε Ιακωβου. περι δε Ιωσηφ και Σιμονος ημεις ουδεν ιστορησαμεν. |
Have fun ...
DCH
I noted that Eusebius was saying that the emperors Domitian & Trajan were arresting and executing descendants of David, but that 3.32.4 says "those of royal Judean descent" were being sought. Despite the lack of a mention of David, the translator doesn't miss a beat though, translating this as referring to the family of David like in the other passages. I suspect, though, that Hegesippus had actually said the latter in those other places and Eusebius changed them to "of David" so it would resonate with the gospels saying people proclaimed "Blessing to the son of David."
