INDEX OF TEXTS (10)

1732.  Omitted by Lips.

1733.  Omitted in Lips. and Vat.

1734.  Omitted in Lips.

1735.  Num. xviii. 8.

1736.  4 Esdras ii. 43.

1737.  “And by this law the Son of God was preached to all the ends of the earth.”—Vat.

1738.  And ... cut, omitted in Pal.

1739.  Omitted in Lips. Translation is made from Vat.

1740.  The versions vary in some of the minute particulars.

1741.  Omitted in Lips.; supplied from Vat.

1742.  “Withered, all but their tops, which alone were green.”—Vat. and Pal.

1743.  Omitted in Lips., which has instead, “are afraid.”

1744.  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.

1745.  The Spirit.—Vat.

1746.  To a fruitful hill.—Pal. Omitted in Vat.

1747.  Omitted in Lips.

1748.  All carried the gate.—Pal.

1749.  Omitted in Lips.

1750.  Omitted in Lips.

1751.  And they replied that he would forthwith come.—Vat.

1752.  4 Esdras ii. 43.

1753.  Omitted in Lips. The text is from Vat.; slight variations in Pal. and Æth.

1754.  Also omitted from Lips. The text is in all the translations.

1755.  Omitted in Lips. The text in all the translations.

1756.  His. God’s.—Lips.

1757.  Omitted in Lips. The text in Vat. and Pal. The Æth. different in form, but in meaning the same.

1758.  Lord. God.—Vat.

1759.  This portion of the Leipzic Codex is much eaten away, and therefore the text is derived to a considerable extent from the translations.

1760.  The name of the Son of God. The name of God.—Lips.

1761.  All the translations and Clemens Alexandrinus (Strom. vi. 6, 46, p. 764) have this passage. It is omitted in Lips.

1762.  Name of the Son of God. Name of God.—Lips.

1763.  God in Pal.; Lord in Vat. and Æth.; Christ in Lips.

1764.  Omitted in Vat., Æth., Lips.

1765.  Omitted in Lips. The text from Vat. Substantially the same in the other two.

1766.  Matt. xix. 23, 24.

1767.  Omitted in Lips.

1768.  Jas. iv. 12.

1769.  Sir. xx. 15, xli. 22; Jas. i. 5.

1770.  Cf. Donaldson’s Hist. of Christ. Lit. vol. i. p. 291.

1771.  διάκονοι.

1772.  Bishops. Bishops, that is, presidents of the churches.—Vat.

1773.  Matt. xviii. 3.

1774.  Here ends Codex Lipsiensis. The rest of the text is from the common translation corrected by the Palatine and Æthiopic.

1775.  Matt. xviii. 3, xix. 14.

1776.  Servants of God. Servant of the Lord.—Æth.

1777.  Lord. God.—Pal.

1778.  But he has his own honour ... despise him, omitted in Vat.

1779.  Angel, Æth.; Pastor, Pal.; omitted in Vat.

1780.  God, common version; Lord, Æth., Pal.; Lord God, Vat.

1781.  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.

1782.  Hist. Eccl. iii. 39.

1783.  Ibid.

1784.  This fragment is found in Eusebius, Hist. Eccl. iii. 39.

1785.  Literally, “the things of faith.”

1786.  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.

1787.  Literally, “commandments belonging to others,” and therefore strange and novel to the followers of Christ.

1788.  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.

1789.  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.

1790.  This fragment is found in the Scholia of Maximus on the works of Dionysius the Areopagite.

1791.  Literally, “a guilelessness according to God.”

1792.  This fragment is found in Œcumenius.

1793.  Literally, “great.”

1794.  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.

1795.  From Irenæus, Hær. v. 32.

1796.  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.

1797.  In the future state.

1798.  The new Jerusalem on earth.

1799.  John xiv. 2.

1800.  Commentators suppose that the reference here is to Matt. xx. 23.

1801.  Matt. xxii. 10.

1802.  1 Cor. xv. 25, 26.

1803.  1 Cor. xv. 27, 28.

1804.  From Eusebius, Hist. Eccl. iii. 39.

1805.  “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.

1806.  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.

1807.  This extract is made from Andreas Cæsariensis.

1808.  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.

1809.  This also is taken from Andreas Cæsariensis.

1810.  This fragment, or rather reference, is taken from Anastasius Sinaita. Routh gives, as another fragment, the repetition of the same statement by Anastasius.

1811.  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.”

1812.  P. 139.

1813.  Acts xx. 24.

1814.  1 Cor. xvi. 13.

1815.  Hab. ii. 4; Gal. iii. 11.

1816.  Ps. lxviii. 7 (after the LXX.).

1817.  Some omit this.

1818.  That is, as appears afterwards from chap. v., so as to have no personality distinct from the Father.

1819.  The translation is here somewhat doubtful.

1820.  Gal. ii. 5.

1821.  Rom. xv. 19.

1822.  Gal. vi. 17.

1823.  Gal. vi. 14.

1824.  Acts xxvi. 23 (somewhat inaccurately rendered in English version).

1825.  Rom. vi. 10.

1826.  Col. i. 15.

1827.  1 Cor. viii. 6.

1828.  1 Tim. ii. 5.

1829.  Col. i. 16, 17.

1830.  John xx. 17.

1831.  1 Cor. xv. 28.

1832.  John i. 3.

1833.  Prov. viii. 27, 30.

1834.  Ps. cx. 1.

1835.  John viii. 58.

1836.  John xvii. 5.

1837.  John vi. 38.

1838.  John i. 9, 10, 11.

1839.  John i. 1.

1840.  Some insert here John i. 3.

1841.  Prov. viii. 22, 23, 25.

1842.  John v. 25, 28.

1843.  1 Cor. xv. 53.

1844.  1 Cor. vi. 9.

1845.  1 Cor. xv. 13, 14, 17, 18, 19, 32.

1846.  Literally, “coming also to the appetite of those things after eating.” The text is doubtful.

1847.  Rom. xiii. 14.

1848.  Eph. vi. 4.

1849.  Literally, “of the Philippians.”

1850.  1 Pet. v. 14.

1851.  Comp. Acts xi. 26.

1852.  Literally, “in the Lord.”

1853.  Eph. iv. 1.

1854.  Deut. vi. 4; Mark xii. 29.

1855.  Gen. xix. 24.

1856.  The MS. has “Lord.”

1857.  Gen. i. 26, 27.

1858.  Gen. v. 1, ix. 6.

1859.  Deut. xviii. 15; Acts iii. 22, vii. 37.

1860.  Literally, “after these things.”

1861.  Isa. xliv. 6.

1862.  Isa. ix. 6.

1863.  Isa. vii. 14; Matt. i. 23.

1864.  Isa. liii. 7; Jer. xi. 19.

1865.  John xvii. 3.

1866.  John i. 1.

1867.  John i. 14.

1868.  Matt. i. 1.

1869.  1 Cor. viii. 4, 6; Gal. iii. 20.

1870.  Eph. iv. 5, 6; 1 Tim. ii. 5.

1871.  1 Tim. ii. 5.

1872.  Comp. John vi. 70. Some read, “the son of the devil.”

1873.  Or, “that cannot be known.”

1874.  Comp. 1 John ii. 22, iv. 3; 2 John 7.

1875.  Jer. xvii. 5.

1876.  Phil. iii. 18, 19.

1877.  The text is here doubtful.

1878.  Literally, “fox-like thoes,” lynxes being perhaps intended.

1879.  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.

1880.  1 Cor. xvi. 22.

1881.  Comp. 1 Cor. iv. 16.

1882.  Comp. Col. iv. 18.

1883.  1 Pet. v. 2.

1884.  2 Tim. iv. 6.

1885.  Phil. iii. 8.

1886.  Comp. 1 Pet. iii. 6.

1887.  Eph. vi. 1, 3.

1888.  Literally, “If I did despise.”

1889.  Or, “judgment.”

1890.  Job xxxi. 13, 14.

1891.  Comp. 2 Thess. iii. 10.

1892.  Eph. v. 3.

1893.  1 Tim. v. 6, 11.

1894.  Literally, “the name desirable to me,” referring to Hero the deacon.

1895.  A class of persons connected with the church, whose duty it was to bury the bodies of the martyrs and others.

1896.  Such as voluntarily confessed Christ before Gentile rulers.

1897.  Some insert here a clause referring to widows.

1898.  Or, as some read, “Demas.”

1899.  2 Cor. xiii. 12.

1900.  Literally, “before ages.”

1901.  Gal. i. 4.

1902.  Gal. vi. 2.

1903.  Literally, “have leisure for.”

1904.  Literally, “cast thyself down.”

1905.  Isa. i. 19.

1906.  Gen. ix. 3.

1907.  Ps. civ. 15.

1908.  Eccles. ii. 25 (after LXX.); Zech. ix. 17.

1909.  Comp. 1 Tim. iv. 13.

1910.  Literally, “athlete.”

1911.  2 Tim. ii. 4.

1912.  Comp. Matt. vii. 15.

1913.  1 Cor. xiii. 2.

1914.  1 Tim. v. 3.

1915.  Ps. lxviii. 5.

1916.  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.”

1917.  Specially, assemblies for the celebration of the Lord’s Supper.

1918.  1 Tim. iv. 12.

1919.  1 Cor. xi. 11.

1920.  Jas. iv. 6; 1 Pet. v. 5.

1921.  Ps. v. 6.

1922.  Prov. xiv. 29.

1923.  Prov. xv. 27 (after LXX.: xvi. 6 in English version).

1924.  1 Cor. i. 31; 2 Cor. x. 17.

1925.  Ecclus. xix. 4.

1926.  Comp. Jas. i. 6, 8.

1927.  Compare Epistle to the Antiochians, chap. xii.

1928.  Comp. Deut. xxxi. 7, 23.

1929.  Num. xxvii. 17.

1930.  2 Tim. i. 18.

1931.  Col. iv. 15.

1932.  1 Tim. iv. 10.

1933.  Literally, “to your brother-loving spiritual love according to God.”

1934.  Literally, “course in Christ.”

1935.  1 Cor. i. 10; Phil. ii. 2, iii. 16.

1936.  1 Cor. viii. 6.

1937.  1 Cor. xii. 11.

1938.  Literally, “which is given unto the death of the Lord.”

1939.  Eph. iv. 5.

1940.  Deut. vi. 4; Mark xii. 29.

1941.  Mal. ii. 10.

1942.  John i. 18.

1943.  1 Cor. viii. 6.

1944.  Prov. xxx. 4.

1945.  i.e. “Advocate” or “Comforter;” comp. John xiv. 16.

1946.  Eph. iv. 4.

1947.  1 Cor. xii. 13.

1948.  1 Cor. xii. 11,

1949.  Comp. Athanasian Creed.

1950.  Matt. xxviii. 19.

1951.  John i. 14.

1952.  Prov. ix. 1.

1953.  Isa. vii. 14.

1954.  Eph. ii. 2.

1955.  The various Gnostic sects are here referred to, who held that matter was essentially evil, and therefore denied the reality of our Lord’s incarnation.

1956.  The MS. has μαγείας, “of magic;” we have followed the emendation proposed by Faber.

1957.  Literally, “heretical in respect to phantasy.”

1958.  Literally, is “various,” or “manifold.”

1959.  1 Cor. ii. 8.

1960.  John i. 14.

1961.  Matt. iv. 23, ix. 35.

1962.  Reference seems here to be made to obscene heathen practices.

1963.  i.e. so as to have no separate personality from the Father. Comp. Epistle to the Tarsians, chap. ii.

1964.  Literally, “and taking away Christ from being born.”

1965.  Literally, “double.”

1966.  According to many of the fathers, Satan was in great ignorance as to a multitude of points connected with Christ.

1967.  Literally, “thou wast dizzy in the head.”

1968.  Literally, “on account of the paltry things.”

1969.  Literally, “small.”

1970.  Matt. iv. 3.

1971.  Or, “the belly.”

1972.  1 Cor. ii. 8.