Eusebius ' Onomasticon ( more properly On the Place-Names in the Holy Scripture, the name Eusebius gives to it ) is a work that moderns would recognize as a gazetteer, a directory of place names, but which ancients had no category for.

Here should be mentioned, as an important contribution to the topography of Israel, his book De situ et nominibus locorum Hebraeorum, a translation with additions and some regrettable omissions of the Onomasticon of Eusebius.

Later, Eusebius in his Onomasticon ( translated by St. Jerome ) also refers to the settlement as Nazara.

* Eusebius of Caesarea writes the Onomasticon.

Hefa or Hepha in Eusebius of Caesarea's 4th century work, Onomasticon ( Onom.

Eusebius ( in Onomasticon ) and Jerome ( in Book of Sites and Names of Hebrew Places ) implied that they thought it was a valley north of Jericho.

It was described by Eusebius in his Onomasticon as a large village that gave its name to the surrounding country.

Eusebius recognized the religious importance of Hermon in his work " Onomasticon ", saying " Until today, the mount in front of Panias and Lebanon is known as Hermon and it is respected by nations as a sanctuary ".

In his Onomasticon, Eusebius of Caesarea notes the site of Gethsemane located " at the foot of the Mount of Olives ", and he adds that " the faithful were accustomed to go there to pray ".

And just as Eusebius comments in Onomasticon, it lies north of the ancient Mount Zion.

Eusebius Onomasticon Section C The Gospels.

Under the Byzantine domination, as learned from Eusebius ' Onomasticon, it grew to be a town of note in the province of Arabia ; George of Cyprus refers to it in the seventh century and it was from Hesebon that the milestones on the Roman road to Jericho were numbered.

In his version of Eusebius ' Onomasticon, the meaning of Bethany is defined as domus adflictionis or " house of affliction.

Eusebius was probably the first to mention Nicopolis as biblical Emmaus in his Onomasticon.

After Tertullus the name does not appear again, apart from an unclear reference in Eusebius ' Onomasticon, until a similar name, " Nazoreans ", is distinguished by Epiphanius in his Panarion in the 4th Century.

Seven routes met at Eleutheropolis, and Eusebius, in his Onomasticon, uses the Roman milestones indicating the city as a central point from which the distances of other towns were measured.

The first mention in an Egyptian source of the Philistines in conjunction with three of the five cities that are said in the Hebrew Bible to have made up their pentapolis comes in the Onomasticon of Amenope.

He had been associated with Orelli in his great work on Cicero, and assisted in Ciceronis Scholiastae ( 1833 ) and Onomasticon Tullianum ( 1836 – 1838 ).

The Onomasticon has traditionally been dated before 324, on the basis of its sparse references to Christianity, and complete absence of remarks on Constantine's buildings in the Holy Land.

The fourth, the Onomasticon of Amenope, is dated to some time between the end of the 12th or early 11th century BCE.

In his Onomasticon ( ed.

In 1706 he completed the edition of Julius Pollux's Onomasticon begun by Jean-Henri Lederlin ( 1672-1737 ); but the praise he received from his countrymen was more than counterbalanced by two letters of criticism from Bentley, which mortified him so keenly that for two months he refused to open a Greek book.

The list of his works occupies five pages in Christoph Gottlieb Saxe's Onomasticon.

** C. Saxe, Onomasticon litterarium, vi.

The first four volumes contained the text ( new ed., 1845 – 1863 ), the fifth the old Scholiasts, the remaining three ( called Onomasticon Tullianum ) a life of Cicero, a bibliography of previous editions, indexes of geographical and historical names, of laws and legal formulae, of Greek words, and the consular annals.

* Scheetz, George H. " Onomasticon I.

Enlarged as " An Onomastic Onomasticon.

" An Onomastic Onomasticon.

Eusebius ( c. AD 263 – 339 ) ( also called Eusebius of Caesarea and Eusebius Pamphili ) was a Roman historian, exegete and Christian polemicist.

Because of his close relationship with his schoolmaster, Eusebius was sometimes called Eusebius Pamphili: " Eusebius, son of Pamphilus ".

la: Eusebius Pamphili

The most notable Bishop of Caesarea was Eusebius of Caesarea, also known as Eusebius Pamphili.

According to Eusebius, the Jerusalem church was scattered twice, in AD70 and AD135, with the difference that from 70-130 the bishops of Jerusalem have evidently Jewish names, whereas after 135 the bishops of Aelia Capitolina appear to be Greeks.

This was based on parts of Isidore of Seville's Etymologies, and Bede also include a chronology of the world which was derived from Eusebius, with some revisions based on Jerome's translation of the bible.

Eusebius ( c. 263 – 339 ) was inclined to class the Apocalypse with the accepted books but also listed it in the Antilegomena, with his own reservation for identification of John of Patmos with John the Apostle, pointing out there were large differences in Greek skill and styles between the Gospel of John, which he attributed to John the Apostle, and the Revelation.

The church and monastery of San Pietro in Montorio originally belonged to the Celestines in Rome ; but they were turned out of it by Sixtus IV to make way for Franciscans, receiving from the Pope in exchange the Church of St Eusebius of Vercelli with the adjacent mansion for a monastery.

Eusebius claims, in his Life of Constantine, that the site of the Church had originally been a Christian place of veneration, but that Hadrian had deliberately covered these Christian sites with earth, and built his own temple on top, due to his hatred for Christianity.

According to the church historian Eusebius, the Quartodeciman Polycarp ( bishop of Smyrna, by tradition a disciple of John the Evangelist ) debated the question with Anicetus ( bishop of Rome ).

According to Eusebius, a number of synods were convened to deal with the controversy, which he regarded as all ruling in support of Easter on Sunday.

Eusebius classified it with the " disputed writings, the antilegomena.

In his reply Eusebius not only regretted the whole controversy, but also stated that he would abide by the words of the Bible, according to which the bread and wine after the consecration become the body and blood of the Lord ( see transubstantiation ); if one asks how this can take place, the answer must be that it is not according to the order of nature but in accordance with the divine omnipotence ; at any rate one must be careful not to give offense to the plain Christian.

In favor of the supposition that Eusebius changed his opinion from deference to the Count of Anjou, the decided opponent of Berengar and his doctrine, it can be adduced that he did not defend Berengar against the hostilities of the court, and that for a long time he sided with this violent prince.

He was baptized and instructed in the city, and lived in Palestine in 296, when Diocletian's army passed through the region ( in the Life of Constantine, Eusebius recalls seeing Constantine traveling with the army ).

Eusebius remained in the Emperor's favour throughout this time and more than once was exonerated with the explicit approval of the Emperor Constantine.

Pamphilus and Eusebius occupied themselves with the textual criticism of the Septuagint text of the Old Testament and especially of the New Testament.

For an easier survey of the material of the four Evangelists, Eusebius divided his edition of the New Testament into paragraphs and provided it with a synoptical table so that it might be easier to find the pericopes that belong together.

The loss of the Greek originals has given an Armenian translation a special importance ; thus, the first part of Eusebius ' Chronicle, of which only a few fragments exist in the Greek, has been preserved entirely in Armenian, though with lacunae.

* the Apology for Origen, the first five books of which, according to the definite statement of Photius, were written by Pamphilus in prison, with the assistance of Eusebius.

But its value for many later readers is more because Eusebius studded this work with so many fascinating and lively fragments from historians and philosophers which are nowhere else preserved.

The fragments given as the Commentary on Luke in the PG have been claimed to derive from the missing tenth book of the General Elementary Introduction ( see D. S. Wallace-Hadrill ); however, Aaron Johnson has argued that they cannot be associated with this work ( see “ The Tenth Book of Eusebius ’ General Elementary Introduction: A Critique of the Wallace-Hadrill Thesis ,” Journal of Theological Studies, 62. 1 ( 2011 ): 144-160 ).

This Logos, the Son of God, owns divinity for participation ( and not originally like the Father ), could therefore change ( Eusebius, with most early theologians, assumed God was immutable ), and he assumed a human body without altering the immutable divine Father.

No point of this doctrine is original with Eusebius, all is traceable to his teacher Origen.