1481 . Literally, “cast away fœtuses.”
. Literally, “cast away fœtuses.”
. Otto omits “bed,” which is an emendation, and gives the second common the sense of unclean.
. Comp. 2 Cor. x. 3.
. Comp. Phil. iii. 20.
. Comp. 2 Cor. vi. 9.
. Comp. 2 Cor. vi. 10.
. Comp. 2 Cor. iv. 12.
. John xvii. 11, 14, 16.
. Comp. 1 Pet. ii. 11.
. Literally, “keeps together.”
. Literally, “incorruption.”
. Or, “though punished, increase in number daily.”
. Literally, “mysteries.”
. Literally, “elements.”
. The word “sun,” though omitted in the MSS., should manifestly be inserted.
. Literally, “has received to observe.”
. Literally, “one of men.”
. God here refers to the person sent.
. A considerable gap here occurs in the MSS.
. Literally, “these things are the marvels and error.”
. Or, “known Him.”
. Comp. Matt. xix. 17.
. Literally, “in a mystery.”
. Literally, “all things.”
. The sense is here very obscure. We have followed the text of Otto, who fills up the lacuna in the MS. as above. Others have, “to see, and to handle Him.”
. Literally, “economically.”
. Otto refers for a like contrast between these two times to Rom. iii. 21-26, v. 20, and Gal. iv. 4.
. The reading and sense are doubtful.
. Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.
. Many variations here occur in the way in which the lacuna of the MSS. is to be supplied. They do not, however, greatly affect the meaning.
. In the MS. “saying” is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11.
. That is, before Christ appeared.
. Comp. Matt. vi. 25, etc.
. Thus Otto supplies the lacuna; others conjecture somewhat different supplements.
. So Böhl. Sylburgius and Otto read, “in the earth.”
. Some render, “nor do I rashly seek to persuade others.”
. Some propose to read, “and becoming a friend to the Word.”
. It has been proposed to connect this with the preceding sentence, and read, “have known the mysteries of the Father, viz. for what purpose He sent the Word.”
. Or, “esteemed.”
. Or, “given.”
. Literally, “bringing forth.”
. That is, in Paradise.
. Literally, “revealing life.”
. Or, “deprived of it.”
. Literally, “knowledge without the truth of a command exercised to life.” See 1 Cor. viii. 1.
. The MS. is here defective. Some read, “on account of the love of life.”
. Or, “true word,” or, “reason.”
. Or, “reap.”
. The meaning seems to be, that if the tree of true knowledge and life be planted within you, you shall continue free from blemishes and sins.
. Comment. in Rom. [xvi. 14], lib. x. 31.
. Hist. Eccl. iii. 3.
. De Viris Illustribus, c. x.
. Contra Hæres. iv. 20, 2.
. Strom. i. xxix. p. 426.
. Ut supra.
. De Pudicitia, c. xx., also c. x.; De Oratione, c. xvi.
. The commencement varies. In the Vatican: “He who had brought me up, sold a certain young woman at Rome. Many years after this I saw her and recognised her.” So Lips.; Pal. has the name of the woman, Rada. The name Rhode occurs in Acts xii. 13.
. “On my road to the villages.” This seems to mean: as I was taking a walk into the country, or spending my time in travelling amid rural scenes. So the Æthiopic version. “Proceeding with these thoughts in my mind.”—Vat. “After I had come to the city of Ostia.”—Pal. “Proceeding to some village.”—Lips.
. Creatures. Creature or creation.—Lips., Vat., Æth.
. Pathless place. Place on the right hand.—Vat.
. Lord. God.—Sin. alone.
. Are you to be the subject of my accusation? Are you to accuse me?—Vat., Lips., Æth.
. How? In what place?—Vat., Sin.
. Wickedness. The desire of fornication.—Lips.
. Literally, His glory is made straight in the heavens. As long as his thoughts are righteous and his way of life correct, he will have the Lord in heaven merciful to him.—Vat. When he thinks righteously, he corrects himself, and his grace will be in heaven, and he will have the Lord merciful in every business.—Pal. His dignity will be straight in the skies.—Æth.
. For many ... life. For the minds of such become empty. Now this is what the doubters do who have no hope in the Lord, and despise and neglect their life—Vat. Their souls not having the hope of life, do not resist these luxuries; for they despair of themselves and their life.—Pal.
. Literally, perfect. How ... sins. How shall I entreat the Lord in regard to my very numerous sins?—Vat. How can I propitiate the Lord God in these my sins?—Pal. How then shall I be saved, and beg pardon of the Lord for these my many sins?—Æth.
. A chair made of white wool, like snow.—Vat. A chair for reclining, and on it a covering of wool, white as hail.—Æth.
. And ... sorrow. I leaping in spirit with joy at her salutation.—Lips.
. For ... spirit. For this hateful thought ought not to be in a servant of God, nor ought a well-tried spirit to desire an evil deed.—Vat.
. But that. But God is not angry with you on your own account, but on account of your house, which has.—Vat.
. Corrupted. To live riotously.—Vat.
. Lord. God.—Vat.
. Will strengthen. Has preserved you in glory.—Vat. Strengthened and established.—Lips. Has saved your house.—Pal.
. Easy-minded. Only wander not, but be calm.—Vat. Omitted in Pal.
. Accomplishes ... wishes. And exhibits it to any one to whom he wishes.—Vat.
. So shall you also, teaching the truth daily, cut off great sin.—Vat.
. I know ... saints. For the Lord knows that they will repent with all their heart, and He will write you in the Book of Life—Vat. See Phil. iv. 3; Rev. xx. 15.
. And give ear to the glories of God, om. in Vat.
. And then ... her. And unfolding a book, she read gloriously, magnificently, and admirably.—Vat.
. Gentle. For they were few and useful to us.—Vat.
. By His own wisdom and providence. By His mighty power.—Vat., Pal.
. Holy omitted by Lips.
. Removes. He will remove.—Vat.
. See 2 Pet. iii. 5.
. Be strong, or be made strong.—Vat.
. Country; lit. to the villages. From Cumæ.—Vat. While I was journeying in the district of the Cumans.—Pal.
. Going ... letter. Now taking the book, I sat down in one place and wrote the whole of it in order.—Pal. In the ancient MSS. there was nothing to mark out where one word ended and another commenced.
. God ... against, omitted in Vat.
. Not, omitted in Vat.
. Make known. Rebuke with these words.—Vat.
. Let her restrain her tongue.—Vat.
. For ... you. For she will be instructed, after you have rebuked her with those words which the Lord has commanded to be revealed to you.—Vat.
. Doubt not. And so act.—Vat.
. Passage. Your journey.—Pal.
. And whosoever shall not deny his own life.—Vat.
. Those ... coming. The meaning of this sentence is obscure. The Vat. is evidently corrupt, but seems to mean: “The Lord has sworn by His Son, that whoever will deny Him and His Son, promising themselves life thereby, they [God and His Son] will deny them in the days that are to come.” The days that are to come would mean the day of judgment and the future state. See Matt. x. 33.
. Became gracious. Will be gracious.—Pal.
. The Vat. adds: but forgetfulness of them, eternal life.
. Personal. Worldly.—Vat.
. You ... careless. You neglected them as if they did not belong to you.—Vat.
. But you will be saved for not having departed from the living God. And your simplicity and singular self-control will save you, if you remain stedfast.—Vat.
. Now you will say: Lo! great tribulation cometh on.—Vat. Lo! exceedingly great tribulation cometh on.—Lips.
. Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal) are mentioned in Num. xi. 26, 27. The apocryphal book inscribed with their name is now lost. Cotelerius compares for the passage Ps. xxxiv. 9.
. The church. The church of God.—Vat.
. Grapte is supposed to have been a deaconess.
. Fifth. Sixth.—Vat.
. My elders. Perhaps the translation should be: the presbyter.
. Others had been made too short, not in Vat.
. That ... glory. And that they may be made more joyful, and, hearing this, may greatly glorify the Lord.—Vat.
. God. Lord.—Vat.
. I said to you before, that you were cunning, diligently inquiring in regard to the Scriptures.—Vat. You are cunning in regard to the Scriptures.—Lips. In some of the MSS. of the common Latin version “structures” is read instead of “Scriptures.”
. The Lord. God.—Vat.
. The building. When therefore the building of the tower is finished, all.—Vat.
. Not because you are better. Are you better?—Vat.
. Are those. They are those who have already fallen asleep, and who suffered.—Vat.
. Cast away. Placed near the tower.—Vat.
. Use ... God. Then will they be of use for the building of the Lord.—Vat.
. For ... stones. For you yourself were also one of these stones.—Vat.
. The words “draw back” are represented in Greek by the word elsewhere translated “repent;” μετανοεῖν is thus used for a change of mind, either from evil to good, or good to evil.
. Regulated. They have equal powers, but their powers are connected with each other.—Vat.
. The Lord. God.—Vat.
. Or, that ye may be justified and sanctified.
. I have translated the Vat. reading here. The Greek seems to mean, “Do not partake of God’s creatures alone by way of mere relish.” The Pal. has, “Do not partake of God’s creatures alone joylessly, in a way calculated to defeat enjoyment of them.”
. Those that love the first seats, omitted in Æth.
. Fast. Believe.—Pal.
. Literally, “stronger,” and therefore more injurious to the body.
. How long. Ye are not senseless.—Vat.
. His spirit ... renewed. He is freed from his former sorrows.—Vat.
. The Lord. God.—Vat.
. Shape ... beautiful. Her countenance was serene.—Vat.
. Rarely. Easily.—Lips., Sin.
. He might strengthen me, omitted in Vat.
. For ... marvels. This clause is connected with the subsequent sentence in Vat.
. Comp. Rev. xi. 7, xii. 3, xiii. 1, xvii. 8.
. God.—Lips., Vat.
. The Vat. adds: with a stroke.
. The Lord. God.—Vat.
. Care. Loneliness and anxiety.—Vat.
. God. The Lord.—Vat.
. Thegri. The name of this angel is variously written, Hegrin, Tegri. Some have supposed the word to be for ἄγριον, the wild; some have taken it to mean “the watchful,” as in Dan. iv. 10, 20; and some take it to be the name of a fabulous lion.
. The Lord. God.—Vat.
. Send scourges. Send you help. But woe to the doubters who.—Vat.
. Matt. xxvi. 24.
. Keep them. That you may be able to keep them more easily by reading them from time to time.—Vat.
. Contained.—Vat. and Pal. add: and who cannot be defined in words, nor conceived by the mind.
. If ... brother. And if you believe the slanderer, you will also be guilty of sin, in that you have believed one who speaks evil of your brother.—Vat. For if you give your assent to the detractor, and believe what is said of one in his absence, you also will be like to him, and acting ruinously towards your brother, and you are guilty of the same sin as the person who slanders.—Pal.
. For slander is ruinous.—Vat. For it is wicked to slander any one.—Pal.
. For ... condemned, om. in Vat.
. This service ... God. And he has accomplished this service to God simply and gloriously.—Vat.
. The Vat. adds: and a blessing may fall on your house.
. Dwelleth in you. Who put the spirit within you.—Vat.
. Cunningly to all. Have ever lived in dissimulation.—Vat. Lived cunningly with all.—Pal.
. The Vat. adds: of God.
. For ... truth. For even they can become worthy of credit, if you will speak the truth in future; and if you keep the truth.—Vat.
. This thought. The thought of another man’s wife or of fornication.
. Questions. “I charge you,” said he, “to guard your chastity, and let no thought enter your heart of another man’s marriage (i.e. wife), or of fornication, for this produces a great transgression. But be always mindful of the Lord at all hours, and you will never sin. For if this very wicked thought enter your heart, you commit a great sin, and they who practise such deeds follow the way of death. Take heed, therefore, and refrain from this thought. For where chastity remains in the heart of a righteous man, never ought there to arise any evil thought.” I said to him, “Sir, permit me to say a few words to you.” “Say on,” said he.—Vat.
. Matt. v. 32, xix. 9.
. Who ... actions. But he who makes an image also commits adultery.—Vat.
. Any one. She.—Vat.
. There ... cure. God, who has power to heal, will provide a remedy.—Vat.
. Bear ... words. Give me a few words of explanation.—Vat.
. Repentance ... wisdom. For he who repents obtains great intelligence. For he feels that he has sinned and acted wickedly.—Vat.
. For ... them. Since God knows the thoughts of all hearts and the weakness of men, and the manifold wickedness of the devil which he practises in plotting against the servants of God, and in malignant designs against them.—Vat.
. In ... life. These words occur only in Pal.
. With ... live. With difficulty will he live to God.—Vat. and Pal.
. It will be noticed that space is attributed to the heart or soul, and that joy and goodness expand the heart, and produce width, while sadness and wickedness contract and straiten.
. But ... himself. But rejoicing he will be expanded, and he will feast in the vessel in which he dwells, and he will serve the Lord joyfully in the midst of great peace.—Vat. He will serve the Lord in great gladness, having abundance of all things within himself.—Pal.
. For ... anger, omitted in Vat.; fuller in Pal.: For the Lord dwells in calmness and greatness of mind, but anger is the devil’s house of entertainment.
. Patience is polluted. The mind is distressed.—Vat.; om. in Pal.
. I ... heart. I, the angel [or messenger] of righteousness, am with you, and all who depart from anger, and repent with their whole heart, will live to God.—Vat.
. Are justified. Are received into the number of the just by the most holy angel (or messenger).—Pal.
. Hear ... away. “Hear now,” said he, “how great is the wickedness of anger, and how injurious, and in what way it overthrows the servants of God. For they who are full of faith receive no harm from it, for the power of God is with them; for it is the doubters and those destitute [of faith] that it overturns.”—Vat.
. You ... Lord. You will be found by God in the company of purity and chastity.—Vat.
. And put ... them. That you may live to God, and they who keep these commandments will live to God.—Vat.
. Forthwith ... heart, omitted in Lips.
. Transactions. I think the writer means, when a longing is felt to engage with too great devotedness to business and the pursuit of wealth.
. Trust ... deed. Trust the angel of righteousness, because his instruction is good.—Vat.
. Faithful. Most happy.—Vat.
. But to bid farewell. The Vat. ends quite differently from this point: If, then, you follow him, and trust to his works, you will live to God; and they who trust to his works will live to God.—Vat.
. Eccles. xii. 13.
. Why ... they only who fear the Lord, om. in Vat.
. God. Lord.—Vat.
. For ... sin, om. in Lips.
. From them ... all who act thus will love to God, om. in Vat., which ends thus: If you keep all these commandments, you will live to God, and all who keep these commandments will live to God.
. With difficulty be saved. Will with difficulty live to God.—Vat.
. Lord. God.—Vat.
. The Vat. has here a considerable number of sentences, found in the Greek, the Palatine, and the Æthiopic, in Commandment Eleventh. In consequence of this transference, the Eleventh Commandment in the Vatican differs considerably from the others in the position of the sentences, but otherwise it is substantially the same.
. And ... business. This part is omitted in the Leipsic Codex, and is supplied from the Latin and Æthiopic translations.
. This ... repented, omitted in Vat.
. God. The Lord.—Vat., Æth.
. God. The Lord.—Vat.
. Grief. Injustice.—Vat.
. ἐξομολογούμενος one would expect here to mean “giving thanks,” a meaning which it has in the New Testament; but as ἐξομολογοῦμαι means to “confess” throughout the Pastor of Hermas, it is likely that it means “confessing” here also.
. Is ... God. He who sits in the chair is a terrestrial spirit.—Vat. And then follows the dislocation of sentences noticed above.
. The spirit of all men is earthly, etc. This passage, down to “it is not possible that the prophet of God should do this,” is found in the Vat. and other MSS. of the common translation, with the exception of the Lambeth, in Commandment Twelfth.
. Angel of the prophetic Spirit. The holy messenger (angel) of Divinity.—Vat.
. Earth. After this the Vatican reads: Join yourself, therefore, to that which has power, and withdraw from that one which is empty.
. For ... God. This desire, therefore, is wicked and destructive, bringing death on the servants of God. Whoever, therefore, shall abstain from evil desire, shall live to God.—Vat.
. God. The Lord.—Vat.
. Go ... wishes. And you will obtain the victory, and will be crowned on account of it, and you will arrive at good desire, and you will deliver up the victory which you have obtained to God, and you will serve Him by acting even as you yourself wish to act.—Vat.
. Chapters third, fourth, and part of fifth, are omitted in the Palatine.
. God. The Lord.—Vat.
. If ... kept, omitted in Vat.
. Isa. xxix. 13; Matt. xv. 8.
. John xii. 40; 2 Cor. iii. 14.
. Empty. Half full.—Vat.
. Trust God. Believe ye, then, who on account of your sins have forgotten God.—Vat.
. Practise ... days, omitted in Vat.
. Matt. x. 28; Luke xii. 5.
. Rule over ... commandments. But we shall conquer him completely, if we can keep these commandments.—Vat.
. This sentence may be also rendered thus, giving ἕνεκεν the meaning of “as regards,” “respecting”—a usual enough signification: “What then do you intend to do, as you have a law in your own city regarding your lands and the rest of your possessions?” The Vatican punctuates the passage so that it runs as follows: “What then will you do, who have a law in your own city? Will you, on account of your land, or any other of your preparations, be able to deny your law?” The Vatican also omits several clauses that are in the Greek, down to “for if thou shalt deny, and shalt desire to return,” etc.
. See ... law, omitted in Lips.
. The Vatican has: “Acquit widows, and do justice to orphans.”
. The Vatican renders, “Do not covet, therefore, the riches of the heathen.”
. The Vatican, rendering παραχαράσσετε, adulterare, proceeds as if the reference were to adultery. “Neither touch another man’s wife, nor lust after her, but desire your own work, and you will be saved.”
. The Vatican reads: “Unless this vine be attached to the elm, and rest upon it, it cannot bear much fruit. For, lying upon the ground, it produces bad fruit, because it is not suspended upon the elm.”
. The Vatican here makes Hermas interrupt the Shepherd, and ask, “How greater than the vine?”
. The translation of the text is based on the Palatine. Lips. reads: “When the rich man fills out upon the poor.” Hilgenfeld amends this: “When the rich man recovers breath upon the poor.” Neither gives sense. The Æthiopic has: “But if the rich man lean on the poor;” and the Greek of Hilgenfeld might mean: “When the rich man recovers his breath by leaning on the poor.” The Vatican is quite different: “When, therefore, the rich man helps the poor in those things which he needs, the poor man prays to the Lord for the rich man, and God bestows all blessings upon the rich man, because the poor man is rich in prayer, and his prayer has great merit with God. Then the rich man accordingly assists the poor man’s things, because he feels that he is fully heard (exaudiri) by the Lord; and the more willingly and unhesitatingly does he give him every help, and takes care that he wants for nothing. The poor man gives thanks to God for the rich man, because they do their duty in respect to the Lord (a Domino).”
. The sentence in brackets is not in Lips. It is taken from Pal.
. The Vatican renders this thus: “Why do they resemble those that are, as it were, withered?”
. Summer. Throne.—Lips.
. The Vatican has, “And all the merry and joyful shall be restored in that age.”
. The Vatican adds, “for his successors.”
. i.e. attach the vines to stakes.
. The Vatican adds, “Having called together his friends.”
. Pseudo-Athanasius gives this paragraph as follows: “First of all be on your guard to fast from every evil word and evil report, and purify your heart from every defilement and revenge, and base covetousness. And on the day on which you fast, be content with bread, and herbs, and water, giving thanks to God. And having calculated the amount of the cost of the meal which you intended to have eaten on that day, give it to a widow, or an orphan, or to some one in want, so that, having clearly filled his own soul, he shall pray to the Lord on your behalf. If you therefore perform your fasting as I enjoined you, your sacrifice will be acceptable before the Lord, and inscribed in the heavens in the day of the requital of the good things that have been prepared for the righteous.”
. Literally, “self-willed” (αὐθάδης).
. This clause occurs only in the Vatican. It does not occur in Lips., Pal., or in the Æth.
. The sentence in brackets is omitted in Lips. and Æth., occurs in Vat. and Pal.
. This passage varies in each of the forms in which it has come down, and is corrupt in most, if not in all. The Vatican (Lat.) has, “Because the messenger hears the Holy Spirit, which was the first of all that was poured (infusus) into a body in which God might dwell. For understanding (intellectus) placed it in a body as seemed proper to Him.” The Pal. reads: “For that Holy Spirit which was created pure [first] of all in a body in which it might dwell, God made and appointed a chosen body which pleased Him.” The Æth. reads: “The Holy Spirit, who created all things, dwelt in a body in which He wished to dwell.”
. The Vatican renders this sentence: “This body, therefore, into which the Holy Spirit was led, was subject to that Spirit, walking rightly, modestly, and chastely, and did not at all defile that Spirit. Since, then, that body had always obeyed the Holy Spirit, and had laboured rightly and chastely with it, and had not at any time given way, that wearied body passed its time as a slave; but having strongly approved itself along with the Holy Spirit, it was received unto God.” The Palatine is similar. The Æth. reads: “That body served well in righteousness and purity, nor did it ever defile that Spirit, and it became His partner, since that body pleased God.”
. πορεία. Vatican, potens cursus.
. The passages within brackets are omitted by Lips. and Æth.
. Omitted in Lips. Æth. has simply, “But be on your guard now.”
. The Vatican has a sentence before this: “For if you sin not afterwards, you will greatly fall away from your former [transgressions].”
. Found only in Pseudo-Athanasius. It occurs in none of the translations.
. καταφθοράν, translated in Pal. and Vat. by defectio, apostasy, as departure from goodness and truth. The Æthiopic has “ruin.”
. Of ... deceit, omitted in Lips. Our translation is made from the Vat.
. Pseudo-Athanasius has, “of such men the life is death.”
. Pseudo-Athanasius has, “Corruption, therefore, has a hope of resurrection up to a certain point.”
. βιωτικαί. The Vatican and Pal. render this, “the various punishments and tortures which men suffer daily in their lives.” Pseudo-Athanasius has: “For when they revolt from God, thinking to be in rest and in wealth, then they are punished, some meeting with losses,” etc.
. Pseudo-Athanasius has: “And they cannot bear for the rest of their days to turn and serve the Lord with a pure heart. But if they repent and become sober again, then they understand that they were not prosperous on account of their evil deeds; and so they glorify the Lord, because He is a just Judge, and because they suffered justly, and were punished (ἐπαιδεύθησαν) according to their deeds.”
. The Vatican inserts the following sentence before this: “And when they begin to repent of their sins, then the works in which they have wickedly exercised themselves arise in their hearts; and then they give honour to God, saying that He is a just Judge, and that they have deservedly suffered everything according to their deeds.” So does Pal. The Æthiopic becomes very condensed in this portion.
. τρόπον. The Vat. and Pal. have, “for the same time” (per idem tempus).
. Omitted in Lips.
. Pseudo-Athanasius has “nothing” (οὐδέν) instead of ἐλάχιστος.
. ποτὲ.
. The Vat. and Pal. have protenus, “immediately.”
. The Lips. has lost here a few words, which are supplied from the Latin translations.
. The Vatican has: “But rather give thanks to the Lord, that He, knowing what is to come to pass, has deemed you worthy to tell you beforehand that affliction is coming upon those who are able to bear it.”
. Omitted by Lips.
. Omitted in Lips. and Vat.
. Omitted in Lips.
. Num. xviii. 8.
. 4 Esdras ii. 43.
. “And by this law the Son of God was preached to all the ends of the earth.”—Vat.
. And ... cut, omitted in Pal.
. Omitted in Lips. Translation is made from Vat.
. The versions vary in some of the minute particulars.
. Omitted in Lips.; supplied from Vat.
. “Withered, all but their tops, which alone were green.”—Vat. and Pal.
. Omitted in Lips., which has instead, “are afraid.”
. Literally, “the calling that was made by His Son to be saved.” The Vatican renders this, “He wishes to preserve the invitation made by His Son.” The Pal. has, “wishes to save His church, which belongs to His Son.” In the text, κλῆσις is taken as = κλητοί.
. The Spirit.—Vat.
. To a fruitful hill.—Pal. Omitted in Vat.
. Omitted in Lips.
. All carried the gate.—Pal.
. Omitted in Lips.
. Omitted in Lips.
. And they replied that he would forthwith come.—Vat.
. 4 Esdras ii. 43.
. Omitted in Lips. The text is from Vat.; slight variations in Pal. and Æth.
. Also omitted from Lips. The text is in all the translations.
. Omitted in Lips. The text in all the translations.
. His. God’s.—Lips.
. Omitted in Lips. The text in Vat. and Pal. The Æth. different in form, but in meaning the same.
. Lord. God.—Vat.
. This portion of the Leipzic Codex is much eaten away, and therefore the text is derived to a considerable extent from the translations.
. The name of the Son of God. The name of God.—Lips.
. All the translations and Clemens Alexandrinus (Strom. vi. 6, 46, p. 764) have this passage. It is omitted in Lips.
. Name of the Son of God. Name of God.—Lips.
. God in Pal.; Lord in Vat. and Æth.; Christ in Lips.
. Omitted in Vat., Æth., Lips.
. Omitted in Lips. The text from Vat. Substantially the same in the other two.
. Matt. xix. 23, 24.
. Omitted in Lips.
. Jas. iv. 12.
. Sir. xx. 15, xli. 22; Jas. i. 5.
. Cf. Donaldson’s Hist. of Christ. Lit. vol. i. p. 291.
. διάκονοι.
. Bishops. Bishops, that is, presidents of the churches.—Vat.
. Matt. xviii. 3.
. Here ends Codex Lipsiensis. The rest of the text is from the common translation corrected by the Palatine and Æthiopic.
. Matt. xviii. 3, xix. 14.
. Servants of God. Servant of the Lord.—Æth.
. Lord. God.—Pal.
. But he has his own honour ... despise him, omitted in Vat.
. Angel, Æth.; Pastor, Pal.; omitted in Vat.
. God, common version; Lord, Æth., Pal.; Lord God, Vat.
. The Vatican has: “Here ends the Book of the Shepherd, the disciple of the blessed apostle Paul. Thanks be to God.” The Æthiopic has: “May the name of him who wrote this book be written on a pillar of gold. With thanksgiving to Father, Son, and Holy Spirit, this book of the prophet Hermas has been finished. Amen. Finished are the visions, and commandments, and similitudes of the prophet Hermas, who is Paul, in the year 191 of mercy, 23d night and 22d day of the month,” etc. The writer goes on to show that Hermas is Paul, appealing to Acts xiii. 12.
. Hist. Eccl. iii. 39.
. Ibid.
. This fragment is found in Eusebius, Hist. Eccl. iii. 39.
. Literally, “the things of faith.”
. Papias states that he will give an exact account of what the elders said; and that, in addition to this, he will accompany this account with an explanation of the meaning and import of the statements.
. Literally, “commandments belonging to others,” and therefore strange and novel to the followers of Christ.
. Given to faith has been variously understood. Either not stated in direct language, but like parables given in figures, so that only the faithful could understand; or entrusted to faith, that is, to those who were possessed of faith, the faithful.
. Which things: this is usually translated, “what Aristion and John say;” and the translation is admissible. But the words more naturally mean, that John and Aristion, even at the time of his writing, were telling him some of the sayings of the Lord.
. This fragment is found in the Scholia of Maximus on the works of Dionysius the Areopagite.
. Literally, “a guilelessness according to God.”
. This fragment is found in Œcumenius.
. Literally, “great.”
. Literally, “were emptied out.” Theophylact, after quoting this passage, adds other particulars, as if they were derived from Papias. He says that Judas’s eyes were so swollen that they could not see the light; that they were so sunk that they could not be seen, even by the optical instruments of physicians; and that the rest of his body was covered with runnings and worms. He further states, that he died in a solitary spot, which was left desolate until his time; and no one could pass the place without stopping up his nose with his hands.
. From Irenæus, Hær. v. 32.
. This fragment is found in Irenæus, Hær. v. 36; but it is a mere guess that the saying of the presbyters is taken from the work of Papias.
. In the future state.
. The new Jerusalem on earth.
. John xiv. 2.
. Commentators suppose that the reference here is to Matt. xx. 23.
. Matt. xxii. 10.
. 1 Cor. xv. 25, 26.
. 1 Cor. xv. 27, 28.
. From Eusebius, Hist. Eccl. iii. 39.
. “In his day” may mean “in the days of Papias,” or “in the days of Philip.” As the narrative came from the daughters of Philip, it is more likely that Philip’s days are meant.
. Rufinus supposes this story to be the same as that now found in the textus receptus of John’s Gospel, viii. 1-11—the woman taken in adultery.
. This extract is made from Andreas Cæsariensis.
. That is, that government of the world’s affairs was a failure. An ancient writer takes τάξις to mean the arraying of the evil angels in battle against God.
. This also is taken from Andreas Cæsariensis.
. This fragment, or rather reference, is taken from Anastasius Sinaita. Routh gives, as another fragment, the repetition of the same statement by Anastasius.
. This fragment was found by Grabe in a MS. of the Bodleian Library, with the inscription on the margin, “Papia.” Westcott states that it forms part of a dictionary written by “a mediæval Papias. The dictionary exists in MS. both at Oxford and Cambridge.”
. P. .
. Acts xx. 24.
. 1 Cor. xvi. 13.
. Hab. ii. 4; Gal. iii. 11.
. Ps. lxviii. 7 (after the LXX.).
. Some omit this.
. That is, as appears afterwards from chap. v., so as to have no personality distinct from the Father.
. The translation is here somewhat doubtful.
. Gal. ii. 5.
. Rom. xv. 19.
. Gal. vi. 17.
. Gal. vi. 14.
. Acts xxvi. 23 (somewhat inaccurately rendered in English version).
. Rom. vi. 10.
. Col. i. 15.
. 1 Cor. viii. 6.
. 1 Tim. ii. 5.
. Col. i. 16, 17.
. John xx. 17.
. 1 Cor. xv. 28.
. John i. 3.
. Prov. viii. 27, 30.
. Ps. cx. 1.
. John viii. 58.
. John xvii. 5.
. John vi. 38.
. John i. 9, 10, 11.
. John i. 1.
. Some insert here John i. 3.
. Prov. viii. 22, 23, 25.
. John v. 25, 28.
. 1 Cor. xv. 53.
. 1 Cor. vi. 9.
. 1 Cor. xv. 13, 14, 17, 18, 19, 32.
. Literally, “coming also to the appetite of those things after eating.” The text is doubtful.
. Rom. xiii. 14.
. Eph. vi. 4.
. Literally, “of the Philippians.”
. 1 Pet. v. 14.
. Comp. Acts xi. 26.
. Literally, “in the Lord.”
. Eph. iv. 1.
. Deut. vi. 4; Mark xii. 29.
. Gen. xix. 24.
. The MS. has “Lord.”
. Gen. i. 26, 27.
. Gen. v. 1, ix. 6.
. Deut. xviii. 15; Acts iii. 22, vii. 37.
. Literally, “after these things.”
. Isa. xliv. 6.
. Isa. ix. 6.
. Isa. vii. 14; Matt. i. 23.
. Isa. liii. 7; Jer. xi. 19.
. John xvii. 3.
. John i. 1.
. John i. 14.
. Matt. i. 1.
. 1 Cor. viii. 4, 6; Gal. iii. 20.
. Eph. iv. 5, 6; 1 Tim. ii. 5.
. 1 Tim. ii. 5.
. Comp. John vi. 70. Some read, “the son of the devil.”
. Or, “that cannot be known.”
. Comp. 1 John ii. 22, iv. 3; 2 John 7.
. Jer. xvii. 5.
. Phil. iii. 18, 19.
. The text is here doubtful.
. Literally, “fox-like thoes,” lynxes being perhaps intended.
. Some think that this is the same person as the Euodias referred to by St Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3, αἵτινες), the two persons there mentioned were women.
. 1 Cor. xvi. 22.
. Comp. 1 Cor. iv. 16.
. Comp. Col. iv. 18.
. 1 Pet. v. 2.
. 2 Tim. iv. 6.
. Phil. iii. 8.
. Comp. 1 Pet. iii. 6.
. Eph. vi. 1, 3.
. Literally, “If I did despise.”
. Or, “judgment.”
. Job xxxi. 13, 14.
. Comp. 2 Thess. iii. 10.
. Eph. v. 3.
. 1 Tim. v. 6, 11.
. Literally, “the name desirable to me,” referring to Hero the deacon.
. A class of persons connected with the church, whose duty it was to bury the bodies of the martyrs and others.
. Such as voluntarily confessed Christ before Gentile rulers.
. Some insert here a clause referring to widows.
. Or, as some read, “Demas.”
. 2 Cor. xiii. 12.
. Literally, “before ages.”
. Gal. i. 4.
. Gal. vi. 2.
. Literally, “have leisure for.”
. Literally, “cast thyself down.”
. Isa. i. 19.
. Gen. ix. 3.
. Ps. civ. 15.
. Eccles. ii. 25 (after LXX.); Zech. ix. 17.
. Comp. 1 Tim. iv. 13.
. Literally, “athlete.”
. 2 Tim. ii. 4.
. Comp. Matt. vii. 15.
. 1 Cor. xiii. 2.
. 1 Tim. v. 3.
. Ps. lxviii. 5.
. The term ἱερουργέω, which we have translated as above, is one whose signification is disputed. It occurs once in the New Testament (Rom. xv. 16), where it is translated in our English version simply “ministering.” Etymologically, it means “to act as a priest,” and we have in our translation followed Hesychius (Cent. iv.), who explains it as meaning “to offer sacrifice.”
. Specially, assemblies for the celebration of the Lord’s Supper.
. 1 Tim. iv. 12.
. 1 Cor. xi. 11.
. Jas. iv. 6; 1 Pet. v. 5.
. Ps. v. 6.
. Prov. xiv. 29.
. Prov. xv. 27 (after LXX.: xvi. 6 in English version).