ἕνεκεν τῶν γενειῶν De Boor; γενειῶν must be emended either to γενῶν ("families / family lines") or to γενεῶν ("generations"). The former is a term that appears repeatedly in the excerpts from the letter provided by Eusebius, and so is more likely correct.
Cf. Eus., HE 1.7, where Eusebius gives an excerpt from this treatment; also, 6.31.3. For a modern reconstruction / edition of the letter, see W. Reichardt, Die Briefe des Sextus Julius Africanus an Aristides und Origenes , TU 34.3 (Leipzig, 1909).
Cf. Lk. 24.13, 18.
On the embassy and the change of status of Emmaus, including Africanus' role in promoting it, see Eus., Chron. II (2: 178-9 Schoene); Jerome, De viris illustribus 63.
Some garbling has taken place here: Candace was the name / title for the Ethiopian queen, but the articles used here in Greek with both "Candace" and "Ethiopian" are masculine rather than feminine; and of course, according to Acts 8.26-38, Philip baptized the Ethiopian eunuch who was a court official [ δυνάστης ] of Candace , not Candace herself.
Gk. πρῶτον —this could be masc. (conflicting with Candace) again, or neut. (adverbial).
Cf. Eus., HE 2.1.1, 13—verbal parallel especially in this last sentence.
Gk. στόμα λαμπάδων . Fancifully, from Hebrew: pî + lapîd(îm) . Cf. Wutz, Onomastica Sacra , p. 444 / Lagarde, Onomastica Sacra , p. 203: στόμα χειρῶν ἢ στόμα λαμπάδος ; Wutz, p. 444 / Lagarde, p. 223: στόμα λαμπάδων . For all the "etymologies" in this fragment, cf. also Wutz, p. 35.
Gk. ἀπατωμένη . Wutz, p. 35, notes that this is not paralleled in the onomastic material, and suggests a Syriac "etymological" connection.
Gk. δερματίνη δόξα . Fancifully, from Hebrew: 'ôr + hôd . Cf. Wutz, p. 475 / Lagarde, p. 205: δερμάτινος ἐπίδοξα ; Wutz, p. 475 / Lagarde, p. 217: δέρματος δόξα . Cf. also Wutz, p. 477.
De Boor, p. 181, notes the appearance of these three names together at Mt. 14.3 (and Mk. 6.17), which appears to imply that the etymologies formed part of a comment on that passage.
Cf. Eus., HE 3.17-20, including an excerpt from Hegesippus provided by Eusebius.
The names do not appear in the Hegesippus extract supplied by Eusebius, and they might be expected to if Hegesippus gave them at all, since the beginning of the passage quoted seems to be introducing them to the reader for the first time. For the names, cf. the late Index Apostolorum attributed to Epiphanius, and edited by T. Schermann, Prophetarum vitae fabulosae (Leipzig, 1907), p. 113. (Note also that a version of this, although not including this specific information, appears in Cod. Barocc. 142, fol. 284—see sigla in Schermann, p. 107.)
Cf. Eus., HE 3.25 (also 3.24.17-18), although this text does not closely preserve Eusebius' classification. Eusebius records doubts about the 2 and 3 John, not (as here apparently) 1 John; for the "Gospel of the Hebrews" he notes disagreement.
These others are listed together by Origen, Hom. in Luc. 1.
Cf. Eus., HE 3.30; the reference to Clement's 3rd book is just earlier, at HE 3.29.1, and the passages of Clement summarized here from Eusebius' quotations are Strom. 3.6.52.5-53.1 and 7.11.63.3-64.1. For Paul, Clement cites 1 Cor. 9.5 and appears to be interpreting Phil. 4.3, where Paul addresses a σύζυγος , as an address to his wife.
Or "book" (Gk. λόγος ); but from Jerome, De viris illustribus 76, this work appears to have been homilies on Hosea orally delivered at Easter; and Photius ( Bibl. cod. 119) speaks of 12 λόγοι (of which he particularly mentions the one "on the Pascha and Hosea") contained in one βιβλίον .
Gk. διά (Cf. Sophocles, Lexicon s.v. διά 3).
Gk. λόγια , a derivative of λόγος that usually means "oracles." Eusebius here describes these as five books "of explanation of the Lord's logia ."
The precise point of the word "after" (Gk. μετά ) is not entirely clear here, although it does at least serve to put Aristion and John in a separate category from the first list.
Cf. Eus., HE 3.39 (with some information possibly also taken from 3.25).
Cf. Eus., HE 3.39.9; but the fragment here provides some slightly different information.
De Boor, pp. 171-2, suggests that this refers to the same incident that Eusebius mentions as an (anonymous) resurrection in HE 3.39.9. Menahem: The Greek spelling of the name is Μαναϊμ(ος )—cf. 2 Kgs [4 Kgdms] 15.14-16, on the reign of Menahem, spelled Μαναημ in LXX, but Μαναϊμ in Byzantine chroniclers. Harnack, in an editorial note to De Boor here, suggests a connection with the Μαναην who appears in Acts 13.1 as one of the "prophets and teachers" of Antioch (NRSV transliterates this name as Manaen).
This is apparently a reference to Hom. in 1 Cor. 40.2 [PG 61: 349, NPNF translation online: http://www.ccel.org/ccel/schaff/npnf112.iv.xli.html ]; Chrysostom cites Old Testament resurrections and Lazarus, as well as those "at the time of the cross."
De Boor notes the necessary correction from the ms. reading "Antioch."