992 . Literally, “not for use, but for a possession.”
. Some render, “in the resurrection which is by Him.”
. Either, “the whole members of the church,” or, “in the fulness of blessing.”
. Either, “as an apostle,” or, “in the apostolic form.”
. Either, “the whole members of the church,” or, “in the fulness of blessing.”
. Either, “as an apostle,” or, “in the apostolic form.”
. Literally, “not according to use, but according to nature.”
. Literally, “not for use, but for a possession.”
. It is doubtful whether this exhortation is addressed to the deacons or people; whether the former are urged in all respects to please the latter, or the latter in all points to be pleased with the former.
. Heb. xiii. 17.
. Literally, “commandment.” The text, which is faulty in the MS., has been amended as above by Smith.
. Literally, “no church is called.”
. Or, “pattern.”
. Literally, “great instruction.”
. Some here follow a text similar to that of the longer recension.
. Both the text and meaning are here very doubtful; some follow the reading of the longer recension.
. Or, “conjunction.”
. Or, “pattern.”
. Literally, “I know many things in God.”
. A different turn altogether is given to this passage in the longer recension.
. 1 Cor. i. 31.
. Or, “confirmed.”
. Omitted in the MS.
. Or, “stations.”
. Literally, “passing by this;” but both the text and meaning are very doubtful.
. ἐβουλόμην apparently by mistake for ἐδυνάμην.
. Literally, “their force.”
. Or, “varieties of.”
. The ellipsis in the original is here very variously supplied.
. Literally, “interweave.”
. Or, “sweetly.”
. The construction is here difficult and doubtful.
. 1 Cor. i. 10.
. Tit. i. 10.
. Literally, “Christ-sellers.”
. 2 Cor. ii. 17.
. Literally, “sweet address.”
. Apost. Constitutions, vi. 13.
. Supplied from the old Latin version.
. Literally, “unseparated from.”
. This clause is inserted from the ancient Latin version.
. The text has “deacon.”
. Hos. v. 1.
. Prov. xviii. 9 (LXX.).
. Ps. lxxxv. 9.
. Isa. lxvi. 2.
. Some render, “being a resemblance according to the power of Christ.”
. Some read, “imitators of Christ, ministering to the bishop, as Christ to the Father.”
. Literally, “taking up.”
. Or, “renew yourselves.”
. Isa. lii. 5.
. Rom. viii. 32.
. Literally, “making you drink beforehand what will preserve you.”
. Or, “from which disease.”
. Literally, “taking up.”
. Comp. Eph. ii. 4.
. Comp. 1 Tim. ii. 6.
. Matt. vi. 14.
. 1 Tim. vi. 1; Tit. ii 5.
. Isa. lii. 5.
. Literally, “apart from.”
. Literally, “apart from.”
. John i. 14.
. John viii. 46.
. Matt. xxvii. 52.
. Literally, “hedge” or “fence.”
. Heb. x. 12, 13.
. Some read, “He was taken down from the cross, and laid in a new tomb.”
. Matt. xii. 40.
. Literally, “to fight with.”
. Some read this and the following clause affirmatively, instead of interrogatively.
. The meaning is, that if they spoke the truth concerning the phantasmal character of Christ’s death, then Ignatius was guilty of a practical falsehood in suffering for what was false.
. Literally, “to fight with.”
. The meaning is, that if they spoke the truth concerning the phantasmal character of Christ’s death, then Ignatius was guilty of a practical falsehood in suffering for what was false.
. Zech. xii. 10.
. Ps. xli. 10.
. Comp. John xi. 42.
. Ps. lxxxii. 8.
. John xi. 25, 26.
. i.e. the cross.
. Both text and meaning are here doubtful.
. i.e. Satan’s.
. Literally, “loud, confused noise.”
. The Ebionites, who denied the divine nature of our Lord, are here referred to.
. It seems to be here denied that Nicolas was the founder of this school of heretics.
. Matt. xv. 13.
. Phil. iii. 18.
. 1 Cor. ii. 8.
. i.e. the least.
. The shorter recension reads ἁγνίζετε, and the longer also hesitates between this and ἀσπάζεται. With the former reading the meaning is very obscure: it has been corrected as above to ἁγνίζηται.
. i.e. the least.
. The shorter recension reads ἁγνίζετε, and the longer also hesitates between this and ἀσπάζεται. With the former reading the meaning is very obscure: it has been corrected as above to ἁγνίζηται.
. Or, “most holy.”
. Or as in the shorter recension.
. Or, “most holy.”
. Some read, “since I have,” leaving out the following “for,” and finding the apodosis in “I hope to salute you.”
. Literally, “worthy of God.”
. Some read, “which I much desired to do.”
. Literally, “to receive.”
. He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God.
. Literally, “worthy of God.”
. Literally, “to receive.”
. He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God.
. Some read γε instead of μὴ, and translate as in shorter recension.
. Some translate as in longer recension, but there is in the one case ὑμῖν, and in the other ὑμᾶς.
. Literally, “have to be inscribed to.”
. Literally, “to be found and sent for.”
. Literally, “have to be inscribed to.”
. Literally, “to be found and sent for.”
. The text is here in great confusion.
. Literally, “beautiful.” Some read, “it is good to,” etc.
. Some read, “good.”
. 2 Cor. iv. 18. This quotation is not found in the old Latin version of the shorter recension.
. Or, “in.”
. Literally, “work.”
. 2 Cor. iv. 18. This quotation is not found in the old Latin version of the shorter recension.
. Literally, “work.”
. The meaning is here doubtful.
. John xv. 19.
. i.e. by the teeth of the wild beasts.
. “Free,” probably from human infirmity.
. i.e. by the teeth of the wild beasts.
. “Free,” probably from human infirmity.
. Comp. 1 Cor. xv. 32, where the word is also used figuratively.
. Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.
. 1 Cor. iv. 4.
. In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι; hence the variety of rendering, but the translation is by no means certain.
. Some deem this and the following word spurious.
. Literally, “evil.”
. Comp. 1 Cor. xv. 32, where the word is also used figuratively.
. Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.
. 1 Cor. iv. 4.
. In the shorter recension there is ζηλώσῃ, and in the longer ζηλῶσαι; hence the variety of rendering, but the translation is by no means certain.
. Literally, “this age.”
. Literally, “into.”
. Matt. xvi. 26. Some omit this quotation.
. Literally, “to die.”
. Literally, “this age.”
. Literally, “to die.”
. Some understand by love in this passage, Christ Himself; others regard it as referring to the natural desires of the heart.
. Literally, “desiring material.”
. The text and meaning are here doubtful. We have followed Hefele, who understands by the water the Holy Spirit, and refers to John vii. 38.
. Some understand by love in this passage, Christ Himself; others regard it as referring to the natural desires of the heart.
. Comp. John iv. 14.
. Some refer this to Ignatius himself.
. Gal. ii. 20.
. Ps. cxvi. 12.
. Comp. 1 Cor. xv. 8, 9.
. Some refer this to the jurisdiction of Ignatius.
. i.e. the outward road he had to travel.
. Or, “have sent me forward;” comp. Tit. iii. 13.
. Literally, “the name desired to me.”
. This clause is evidently an explanatory gloss which has crept into the text.
. Literally, “the name desired to me.”
. Or, “inseparably.”
. Or, “inseparably.”
. Comp. Matt. vii. 25.
. The bishop previously referred to.
. Comp. Gal. i. 1.
. Literally, “all.”
. Comp. Gal. i. 1.
. Luke i. 6.
. Comp. 2 Tim. iii. 6.
. Jer. xxiii. 15.
. Comp. Matt. vii. 15.
. Comp. 2 Tim. iii. 6.
. i.e. heretical.
. 2 Tim. ii. 26.
. i.e. heretical.
. Comp. Song of Sol. ii. 15.
. Comp. 1 Cor. v. 11.
. Deut. xiii. 6, 8.
. Ps. cxix. 21.
. 1 Thess. iv. 5.
. 1 Tim. ii. 4.
. Matt. v. 45.
. Matt. v. 48.
. Literally, “into.”
. Eph. iv. 5.
. Tit. ii. 14; 1 Pet. ii. 9.
. Eph. v. 22.
. 1 Cor. vii. 22.
. There was a prevalent opinion among the ancient Christian writers, that all these holy men lived a life of celibacy.
. Or, “it is not because, etc., that I have mentioned these.”
. Eph. vi. 4.
. Prov. xxiii. 24.
. Job xxxi. 13, 15.
. Gal. iii. 28.
. 1 Sam. xviii. 18; 2 Sam. vii. 18.
. Phil. ii. 25.
. Literally, “have proclaimed in reference to the gospel.”
. In Christ.
. Literally, “people-deceiving.”
. Comp. Ps. li. 12 (LXX.).
. Literally, “teaching.”
. Or, “wrought.”
. Literally, “Judaism.”
. Literally, “oppressed.”
. Or, “will.”
. Some render, “come together into the same place.”
. Apparently by attempting to impose the yoke of Judaism.
. Comp. John viii. 44.
. Literally, “beneath.”
. Comp. the reading sanctioned by the ancient authorities, John i. 18.
. From a Hebrew word meaning “poor.”
. Or, “these things.”
. Literally, “the end of happiness.”
. Comp. Eph. ii. 2.
. Literally, “oppressed.”
. Some render, “come together into the same place.”
. Phil. ii. 2.
. John iii. 8.
. Some translate, “as foreseeing the division to arise among you.”
. Literally, “did not know from human flesh.”
. Literally, “your flesh.”
. Comp. 1 Cor. iii. 16, vi. 19.
. Literally, “your flesh.”
. Literally, “prepared for.”
. Literally, “to the assembly of the bishop.”
. The meaning here is very doubtful. Some read ἐν τοῖς ἀρχαίοις, as translated above; others prefer ἐν τοῖς ἀρχείοις, as in the longer recension.
. i.e. the system of Christian doctrine.
. Literally, “to the assembly of the bishop.”
. Comp. Isa. lviii. 6.
. Phil. ii. 3.
. Or, “the archives of the Spirit are not exposed to all.”
. Acts xxvi. 14.
. i.e. the Jewish priests.
. Literally, “proclaimed as to Him.”
. The meaning is doubtful. Comp. 2 Tim. i. 10.
. i.e. the Jewish priests.
. John xiv. 6.
. 1 Cor. x. 4.
. Literally, “the hedge.”
. John x. 11.
. John x. 9.
. Gen. xlix. 10.
. Matt. xxviii. 19.
. Literally, “for the name of.”
. Literally, “for the name of.”
. Literally, “bidding farewell to.”
. Or, “for the sake of honour.”
. Literally, “bidding farewell to.”
. Comp. Ezek. xviii. 23, 32, xxxiii. 11; 2 Pet. iii. 9.
. The MS. has “Burgus.”
. Or, “for the sake of honour.”
. Literally, “holy-bearing.”
. Rom. i. 3.
. Theodoret, in quoting this passage, reads, “the Godhead and power.”
. Matt. iii. 15.
. i.e. the cross, “fruit” being put for Christ on the tree.
. Isa. v. 26, xlix. 22.
. Col. i. 15.
. Rom. i. 3.
. Matt. iii. 15.
. Literally, “we are.”
. Or, “seeing that they are phantasmal and diabolical,” as some render; but the above is preferable.
. John i. 14.
. John ii. 19.
. John xii. 32.
. Prov. ix. 1.
. Num. xxi. 9; John iii. 14.
. Literally, “in the flesh.”
. Literally, “demon.” According to Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39.
. Literally, “above death.”
. Literally, “demon.” According to Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39.
. Luke xxiv. 39.
. John xx. 27.
. John xx. 28.
. Acts i. 11.
. Rev. i. 7.
. Zech. xii. 10.
. Or, “mark.”
. Comp. Rom. viii. 17.
. Comp. Phil. iv. 13.
. Or, “foolishly.”
. i.e. As they imagine Christ to have suffered only in appearance, so they believe that we suffer in vain.
. Literally, “a flesh-bearer.”
. Literally, “a death-bearer.”
. Literally, “a flesh-bearer.”
. Literally, “the glory of the angels.”
. Literally, “judgment is to them.”
. Matt. xix. 12.
. Literally, “the whole is.”
. Matt. xix. 12.
. Deut. vi. 5.
. John xvii. 31.
. John xiii. 34; Matt. xxii. 40.
. Theodoret, in quoting this passage, reads προσφορὰς, “offering.”
. Literally, “die disputing.”
. Literally, “to love.” Some think there is a reference to the agapæ, or love-feasts.
. The reading is περὶ in the one case, and μετά in the other, though the latter meaning seems preferable. Most of the MSS. of the longer recension read περί, as in the shorter.
. Literally, “perfected.”
. Literally, “drove Adam out of.”
. Zech. iii. 1.
. Luke xxii. 31.
. Eph. ii. 2.
. Luke xxii. 32.
. The reading is περὶ in the one case, and μετά in the other, though the latter meaning seems preferable. Most of the MSS. of the longer recension read περί, as in the shorter.
. Or, “command.”
. Or, “firm.”
. Or, “firm.”
. Or, “firm.”
. Some refer the words to the Lord’s Supper.
. Or, “finally.”
. Literally, “to know.”
. Ps. vi. 5.
. Isa. lxii. 11.
. Prov. xxiv. 21.
. Comp. Heb. x. 29.
. Or, “great.”
. Matt. x. 41.
. Or, “deacons.”
. Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi.
. Or, “deacons.”
. 2 Tim. i. 18.
. Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi.
. Literally, “most becoming of God.”
. Or, “from any conscience.”
. Literally, “God-ambassador.”
. Or, “have received.”
. Literally, “body.”
. Literally, “may glorify with them.”
. Or, “think of.”
. Or, “from any conscience.”
. Literally, “God-ambassador.”
. Literally, “body.”
. Or, “think of.”
. Or, “the ministry.”
. Literally, “worthy of God.”
. Literally, “most becoming of God.”
. Literally, “in the union of God and of you.”
. The deaconesses seem to have been called widows.
. Literally, “the name desired of me.”
. i.e. to make personal acquaintance with one esteemed so highly.
. Or, “tolerate.”
. Comp. 1 Thess. v. 17.
. Some read, “according to thy practice.”
. i.e. to make personal acquaintance with one esteemed so highly.
. Or, “tolerate.”
. Comp. 1 Thess. v. 17.
. Some read, “according to thy practice.”
. Matt. viii. 17.
. Literally, “paroxysms by embrocations.”
. Matt. x. 16.
. Literally, “flatter.”
. Some refer this to the mysteries of God, and others to things yet future.
. Comp. Epistle of Ignatius to the Ephesians, chap. xxi. etc.
. Literally, “paroxysms by embrocations.”
. Matt. x. 16.
. Comp. Epistle of Ignatius to the Ephesians, chap. xxi. etc.
. Comp. 1 Tim. i. 3, vi. 3.
. Literally, “great.”
. Comp. 1 Tim. i. 3, vi. 3.
. Literally, “great.”
. The word in the original (φροντιστὴς) denotes one who thinks or cares for another.
. Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied.
. i.e. so as to bring them out to the public assembly.
. Or, “act the part of slaves.”
. Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied.
. i.e. so as to bring them out to the public assembly.
. Or, “act the part of slaves.”
. Some insert μὴ, and render, “rather do not even speak of them.”
. Eph. v. 25.
. i.e. in celibacy.
. Some render, “to the honour of the flesh of the Lord,” as in the longer recension.
. Comp. 1 Cor. x. 31.
. i.e. in celibacy.
. Literally, “if he be known beyond the bishop.”
. Comp. 1 Cor. x. 31.
. As this epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them.
. Comp. chap. ii. etc.
. Or, “assessors.”
. A military reference, simply implying the idea of faithful effort leading to future reward.
. Comp. Ignatius’ Epistle to the Ephesians, chap. ii.
. As this epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them.
. Comp. chap. ii. etc.
. Or, “assessors.”
. Literally, “worthy of God.”
. Literally, “in freedom from care of God.”
. Some read, “in the resurrection.”
. Literally, “most befitting God.”
. Literally, “God-runner.”
. Literally, “at leisure for.”
. Literally, “to Him.”
. Literally, “in freedom from care of God.”
. Literally, “most befitting God.”
. Literally, “God-runner.”
. Literally, “at leisure for.”
. Some suppose the reference to be to the soldiers, or perhaps to God Himself.
. Or, “as possessed of the judgment.”
. Literally, “men on foot.”
. Some have the plural “ye” here.
. Literally, “an eternal work.”
. Some propose to read, “and of the bishop.”
. Literally, “name desired by me.”
. Some suppose the reference to be to the soldiers, or perhaps to God Himself.
. Or, “as possessed of the judgment.”
. Literally, “an eternal work.”
. Literally, “name desired by me.”
. The inscription varies in each of the three Syriac MSS., being in the first, “The Epistle of my lord Ignatius the bishop;” in the second, “The Epistle of Ignatius;” and in the third, “The Epistle of Ignatius, bishop of Antioch.”
. For “vindicate thy place” in the Greek.
. Literally, “draw out thy spirit.”
. Cureton observes, as one alternative here, that “the Syrian translator seems to have read παράξυσμα for παροξυσμοὺς.”
. Or, “flatter,” probably meaning to “deal gently with.”
. Thus the Syriac renders ἀντίψυχον in the Greek.
. The Greek has ἄκμων, “an anvil.”
. The Greek has μετά, “after.”
. Or, “constant,” “regular.”
. i.e. “in celibacy.”
. Or, “corrupted himself.”
. Literally, “make the contest.”
. Literally, “sons of His house.”
. These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac.
. Another inscription is, “Epistle the second, which is to the Ephesians.”
. Literally, “separated.”
. Literally, “bound from actions.”
. Cureton renders, “have received your abundance,” probably referring the words to gifts sent by the Ephesians to Ignatius.
. Literally, “be in his image.”
. There is no apodosis, unless it be found in what follows.
. The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac.
. Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.
. Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful.
. Chaps. xi. xii. xiii. of the Greek are totally wanting in the Syriac, and only these few words of chaps. xiv. and xv. are represented.
. The meaning seems to be that mere profession, without continuous practice, is nothing.
. Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.
. Literally, “the mysteries of the shout.” The meaning is here confused and obscure. See the Greek.
. Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac.
. Another inscription is, “The Third Epistle.”
. Literally, “in life.”
. The meaning is probably similar to that expressed in chap. xiv. of the Epistle to the Ephesians.
. Literally, “I am ground.”
. Literally, “with provoking, provoke.”
. Literally, “they are who are.”
. Literally, “by their injury.”
. Literally, “and not as that which is afraid of some other men.” So Cureton translates, but remarks that the passage is evidently corrupt. The reference plainly is to the fact that the beasts sometimes refused to attack their intended victims. See the case of Blandina, as reported by Eusebius (Hist. Eccl. v. 1).
. Cureton renders interrogatively, “What is expedient for me?” and remarks that “the meaning of the Syriac appears to be, ‘I crave your indulgence to leave the knowledge of what is expedient for me to my own conscience.’”
. Literally, “nothing.”
. Literally, “and.”
. The Latin version translates the Greek here, “He adds gain to me.”
. Chap. viii. of the Greek is entirely omitted in the Syriac.
. The following passage is not found in this epistle in the Greek recensions, but forms, in substance, chaps. iv. and v. of the Epistle to the Trallians. Diverse views are held by critics as to its proper place, according to the degree of authority they ascribe to the Syriac version. Cureton maintains that this passage has been transferred by the forger of the Epistle to the Trallians, “to give a fair colour to the fabrication by introducing a part of the genuine writing of Ignatius;” while Hefele asserts that it is bound by the “closest connection” to the preceding chapter in the Epistle to the Trallians.
. Or, as in the Greek, “Fare ye well, to the end.”
. The date of Trajan’s accession was A.D. 98.
. The text here is somewhat doubtful.
. Literally, “any of the faint-hearted and more guileless.”
. This word is of doubtful authority.
. The numeral is uncertain. In the old Latin version we find “the fourth,” which Grabe has corrected into the nineteenth. The choice lies between “ninth” and “nineteenth,” i.e. A.D. 107 or 116.
. Literally, “would choose to submit to.”
. Some read, “fear compelled.”
. Literally, “evil-dæmon.”
. Literally, “art zealous.”
. Or, “one who carries God.”
. Literally, “the dæmons.”
. The Latin version reads, “Him who bore my sin, with its inventor, upon the cross.”
. 2 Cor. vi. 16.
. Literally, “with.”
. Or, “beast-like.”
. It is doubtful if this clause should be referred to Polycarp.
. Or, “received.”
. Literally, “a portion of.”
. The Latin version has, “that he was to.”
. The punctuation and construction are here doubtful.
. Or, “should prevent him from hastening to the Lord.”
. Or, “corrected.”
. Comp. Acts xxviii. 13, 14.
. Literally, “the ship being driven onwards from the stern.”
. Literally, “declaring happy.”
. Literally, “for the.”
. Literally, “boiling, and saying.”
. Or, “in spirit.”
. i.e. in his Epistle to the Romans.
. The Saturnalia were then celebrated.
. Literally, “they came together zealously.”
. The amphitheatre itself was sacred to several of the gods.
. Prov. x. 24.
. Or “deposited.”
. To the effect, viz., that the martyrdom of Ignatius had been acceptable to God.
. Literally, “the visions of the dreams.”
. Literally, “trusting in what God, etc., they look down.”
. Or, “life.”
. Some read, “that you by hearing may be edified.”
. Or, “purified.”
. Literally, “which is deceiving.”
. Literally, “of what substance, or of what form.”
. Some make this and the following clauses affirmative instead of interrogative.
. The text is here corrupt. Several attempts at emendation have been made, but without any marked success.
. Some read, “Who of you would tolerate these things?” etc.
. The text is here uncertain, and the sense obscure. The meaning seems to be, that by sprinkling their gods with blood, etc., they tended to prove that these were not possessed of sense.
. The text is here very doubtful. We have followed that adopted by most critics.
. Otto, resting on MS. authority, omits the negative, but the sense seems to require its insertion.
. Literally, “lessening.”
. Comp. Gal. iv. 10.
. This seems to refer to the practice of the Jews in fixing the beginning of the day, and consequently of the Sabbath, from the rising of the stars. They used to say, that when three stars of moderate magnitude appeared, it was night; when two, it was twilight; and when only one, that day had not yet departed. It thus came to pass (according to their night-day (νυχθήμερον) reckoning), that whosoever engaged in work on the evening of Friday, the beginning of the Sabbath, after three stars of moderate size were visible, was held to have sinned, and had to present a trespass-offering; and so on, according to the fanciful rule described.
. Otto thus supplies the lacuna which here occurs in the MSS., καταδ[ιαιρεῖν].
. The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other.
. Literally, “paradoxical.”