Eusebius

Let it be assumed, for argument sake, that the statement “Eusebius canonized no farther than ver. 8” is equivalent to this, — “_Eusebius numbered no Sections after ver. _ 8;” (and more it cannot mean:) — What _then_?

The Last Twelve Verses of the Gospel According to S. Mark John William Burgon 1850

His translation of Eusebius is highly readable, as is his selective translation of Josephus, Josephus: The Essential Works.

The 40-Day Josephus Read-a-Thon 2008

Such a teaching certainly has no historical authority; you can read the lurid martyr stories in Eusebius, for example, who makes clear, as Jesus does, that those who deny Christ under pressure can lose their fellowship with him.

Archive 2007-09-01 2007

Such a teaching certainly has no historical authority; you can read the lurid martyr stories in Eusebius, for example, who makes clear, as Jesus does, that those who deny Christ under pressure can lose their fellowship with him.

The Burning Hell 2007

Hegesippus (in Eusebius [Ecclesiastical History, 3.20]) states that when Domitian inquired after David's posterity, some grandsons of Jude, called the Lord's brother, were brought into his presence.

Commentary Critical and Explanatory on the Whole Bible 1871

Irenaeus, bishop of Lyons, is mentioned in Eusebius, as quoting from this Epistle, though without expressly referring it to Paul.

Commentary Critical and Explanatory on the Whole Bible 1871

This Dionysius, scholar of Origen, and bishop of Alexandria (A.D. 247), admits its inspiration (in Eusebius [Ecclesiastical History, 7.10]), but attributes it to some John distinct from John the apostle, on the ground of its difference of style and character, as compared with

Commentary Critical and Explanatory on the Whole Bible 1871

In the letter of the Vienne and Lyons Martyrs (in Eusebius) in the second century, the reading is, "He that is lawless (Greek, 'anomos') let him be lawless; and he that is righteous let him be righteous (literally, 'be justified') still."

Commentary Critical and Explanatory on the Whole Bible 1871

Origen (in Eusebius [Ecclesiastical History, 6.25]) speaks of the First Epistle as genuine, and "probably the second and third, though all do not recognize the latter two"; on the Gospel of John,

Commentary Critical and Explanatory on the Whole Bible 1871

Note: The assertion of Hegesippus is not so positive: it is sufficient to read the whole passage in Eusebius, to see that the former part is modified by the matter.

The History of the Decline and Fall of the Roman Empire 1206