The Commentary on Luke Attributed to Eusebius of Caesarea

in Vigiliae Christianae
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The authenticity of a catena on the gospel of Luke (PG 24,529-605), which was attributed to Eusebius of Caesarea by Nicetas of Heraclea, is dubious. One short fragment appears to derive from Procopius of Gaza’s Commentary on the Octateuch, raising a question about the catena’s overall integrity as well as its authenticity. Some of the vocabulary and themes in the longer fragments are more characteristic of Eusebius of Emesa than of Eusebius of Caesarea. Thus the bulk of these fragments were probably written by Eusebius of Emesa, but wrongly attributed to Eusebius of Caesarea because of name confusion in the catenae lemmata.

The Commentary on Luke Attributed to Eusebius of Caesarea

in Vigiliae Christianae



  • 3)

    D.S. Wallace-Hadrill“Eusebius of Caesarea’s Commentary on Luke, its Origin and Early History,” Harvard Theological Review 67 (1974) 57.

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  • 4)

    Wallace-Hadrill“Commentary on Luke” 57.

  • 5)

    Wallace-Hadrill“Commentary on Luke” 59-60.

  • 6)

    Wallace-Hadrill“Commentary on Luke” 59 63.

  • 12)

    Wallace-Hadrill“Commentary on Luke” 62.

  • 13)

    SchwartzGriechische Geschichtsschreiber586-88.

  • 18)

    SchwartzGriechische Geschichtsschreiber522. The Latin translator of this passage has assumed that it is Christ (ille rex) who will rule forever over the “old people” (PG 24531C) but this translation is unwarranted by the Greek text (PG 24532C).

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  • 30)


  • 32)


  • 38)


  • 40)

    BuytaertEusèbe d’Émèse2: 318.

  • 41)

    BuytaertEusèbe d’Émèse2: 318.

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  • 43)

    Robert E. Winn“The Church of Virgins and Martyrs: Ecclesiastical Identity in the Sermons of Eusebius of Emesa,” Journal of Early Christian Studies 113 (2003) 316.

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  • 49)

    BuytaertL’héritage15; 38-41. Judging from Syriac sources this commentary may have taken the form of a series of questions and answers. For the partial Armenian translation see R.B. ter Haar Romeny A Syrian in Greek Dress 25-26.

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