INDEX OF TEXTS (3)

261.  Comp. Ps. cxvi. 12.

262.  Literally, “lame.”

263.  Literally, “of men.”

264.  Literally, “being full of such darkness in our sight.”

265.  Literally, “having beheld in us much error and destruction.”

266.  Comp. Hos. ii. 23; Rom. iv. 17, ix. 25.

267.  Literally, “willed us from not being to be.”

268.  Isa. liv. 1; Gal. iv. 27.

269.  Some render, “should not cry out, like women in travail.” The text is doubtful.

270.  It has been remarked that the writer here implies he was a Gentile.

271.  Matt. ix. 13; Luke v. 32.

272.  Comp. Matt. xviii. 11.

273.  Literally, “already perishing.”

274.  Literally, “what is the knowledge which is towards Him.”

275.  Matt. x. 32.

276.  Comp. Matt. xxii. 37.

277.  Isa. xxix. 13.

278.  Matt. vii. 21, loosely quoted.

279.  Some read, “God.”

280.  Or, “with me.”

281.  The first part of this sentence is not found in Scripture; for the second, comp. Matt. vii. 23, Luke xiii. 27.

282.  Matt. x. 16.

283.  No such conversation is recorded in Scripture.

284.  Or, “Let not the lambs fear.”

285.  Matt. x. 28; Luke xii. 4, 5.

286.  Or, “know.”

287.  The text and translation are here doubtful.

288.  Matt. vi. 24; Luke xvi. 13.

289.  Matt. xvi. 26.

290.  Literally, “speaks of.”

291.  Or, “enjoy.”

292.  The MS. has, “we reckon.”

293.  Ezek. xiv. 14, 20.

294.  Literally, “with what confidence shall we.”

295.  Wake translates “kingdom,” as if the reading had been βασιλείαν; but the MS. has βασίλειον, “palace.”

296.  Literally, “that many set sail for corruptible contests,” referring probably to the concourse at the Isthmian games.

297.  Or, “Let us place before us.”

298.  Or, “set sail.”

299.  Literally, “know.”

300.  Literally, “if he be found corrupting.”

301.  Baptism is probably meant.

302.  Isa. lxvi. 24.

303.  Comp. Luke xvi. 10-12.

304.  MS. has “we,” which is corrected by all editors as above.

305.  Some have thought this a quotation from an unknown apocryphal book, but it seems rather an explanation of the preceding words.

306.  Literally, “looked up.”

307.  The MS. has εἷς, “one,” which Wake follows, but it seems clearly a mistake for ὡς.

308.  Matt. xii. 50.

309.  Literally, “rather.”

310.  Literally, “malice, as it were, the precursor of our sins.” Some deem the text corrupt.

311.  Literally, according to the MS., “it is not possible that a man should find it who are”—the passage being evidently corrupt.

312.  The same words occur in Clement’s first epistle, chap. xxiii.

313.  1 Cor. ii. 9.

314.  These words are quoted (Clem. Alex. Strom. iii. 9, 13) from the Gospel according to the Egyptians, no longer extant.

315.  Thus ends the MS., but what followed will be found in Clem. Alex. as just cited.

316.  The title of this epistle in most of the MSS. is, “The Epistle of St Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians.”

317.  Or, “Polycarp, and those who with him are presbyters.”

318.  Literally, “ye have received the patterns of true love.”

319.  Phil. i. 5.

320.  Acts ii. 24. Literally, “having loosed the pains of Hades.”

321.  1 Pet. i. 8.

322.  Eph. ii. 8, 9.

323.  Comp. 1 Pet. i. 13; Eph. vi. 14.

324.  Ps. ii. 11.

325.  1 Pet. i. 21.

326.  Comp. 1 Pet. iii. 22; Phil. ii. 10.

327.  Comp. Acts xvii. 31.

328.  Or, “who do not obey Him.”

329.  Comp. 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11.

330.  1 Pet. iii. 9.

331.  Matt. vii. 1.

332.  Matt. vi. 12, 14; Luke vi. 37.

333.  Luke vi. 36.

334.  Matt. vii. 2; Luke vi. 38.

335.  Matt. v. 3, 10; Luke vi. 20.

336.  Comp. 2 Pet. iii. 15.

337.  The form is plural, but one epistle is probably meant.

338.  Comp. Gal. iv. 26.

339.  1 Tim. vi. 10.

340.  1 Tim. vi. 7.

341.  Comp. Eph. vi. 11.

342.  Comp. 1 Thess. v. 17.

343.  Some here read, “altars.”

344.  Gal. vi. 7.

345.  Some read, “God in Christ.”

346.  Comp. 1 Tim. iii. 8.

347.  Comp. Matt. xx. 28.

348.  Πολιτευσώμεθα, referring to the whole conduct; comp. Phil. i. 27.

349.  2 Tim. ii. 12.

350.  Some read, ἀνακύπτεσθαι, “to emerge from.”

351.  1 Pet. ii. 11.

352.  1 Cor. vi. 9, 10.

353.  Rom. xii. 17; 2 Cor. viii. 31.

354.  Matt. vi. 12-14.

355.  Rom. xiv. 10-12; 2 Cor. v. 10.

356.  1 John iv. 3.

357.  Literally, “the martyrdom of the cross,” which some render, “His suffering on the cross.”

358.  Comp. Jude 3.

359.  1 Pet. iv. 7.

360.  Matt. vi. 13, xxvi. 41.

361.  Matt. xxvi. 41; Mark xiv. 38.

362.  1 Pet. ii. 24.

363.  1 Pet. ii. 22.

364.  Comp. 1 John iv. 9.

365.  Comp. Acts v. 41; 1 Pet. iv. 16.

366.  Some read, “we glorify Him.”

367.  Comp. 1 Pet. ii. 21.

368.  Comp. Phil. ii. 16; Gal. ii. 2.

369.  This and the two following chapters are preserved only in a Latin version.

370.  Comp. 1 Pet. ii. 17.

371.  Tobit iv. 10, xii. 9.

372.  Comp. 1 Pet. v. 5.

373.  1 Pet. ii. 12.

374.  Isa. lii. 5.

375.  Some think that incontinence on the part of Valens and his wife is referred to.

376.  1 Thess. v. 22.

377.  1 Cor. vi. 2.

378.  Some read, “named;” comp. Phil. i. 5.

379.  2 Thess. iii. 15.

380.  Comp. 1 Cor. xii. 26.

381.  This passage is very obscure. Some render it as follows: “But at present it is not granted unto me to practise that which is written, Be ye angry,” etc.

382.  Ps. iv. 5.

383.  Eph. iv. 26.

384.  Some read, “believes.”

385.  Gal. i. 1.

386.  Comp. 1 Tim. ii. 2.

387.  Matt. v. 44.

388.  Comp. Ep. of Ignatius to Polycarp, chap. viii.

389.  Or, “letters.”

390.  Reference is here made to the two letters of Ignatius, one to Polycarp himself, and the other to the church at Smyrna.

391.  Henceforth, to the end, we have only the Latin version.

392.  The Latin version reads “are,” which has been corrected as above.

393.  Polycarp was aware of the death of Ignatius (chap. ix.), but was as yet apparently ignorant of the circumstances attending it.

394.  Some read, “in this present epistle.”

395.  Others read, “and in favour with all yours.”

396.  Some read, “Philadelphia,” but on inferior authority. Philomelium was a city of Phrygia.

397.  The word in the original is παροικίαις, from which the English “parishes” is derived.

398.  Literally, “who are more pious.”

399.  The account now returns to the illustration of the statement made in the first sentence.

400.  1 Cor. ii. 9.

401.  Or, “illustriously.”

402.  Or, “said to him.”

403.  Literally, “the nobleness of the God-loving and God-fearing race of Christians.”

404.  Comp. Matt. x. 23.

405.  It was the duty of the Irenarch to apprehend all seditious troublers of the public peace.

406.  Some think that those magistrates bore this name that were elected by lot.

407.  That is, on Friday.

408.  Comp. Matt. xxvi. 55.

409.  Or, “in.”

410.  Some read, “the Lord.”

411.  Comp. Matt. vi. 10; Acts xxi. 14.

412.  Or, “diligence.”

413.  Jacobson reads, “and [marvelling] that they had used so great diligence to capture,” etc.

414.  Or, “be silent.”

415.  Jacobson deems these words an interpolation.

416.  Or, “Cæsar is Lord,” all the MSS. having κύριος instead of κύριε, as usually printed.

417.  Or, “terrible.”

418.  Or, “cast him down” simply, the following words being, as above, an interpolation.

419.  Or, “sprained his ankle.”

420.  Or, “not turning back.”

421.  Referring the words to the heathen, and not to the Christians, as was desired.

422.  Or, “an account of Christianity.”

423.  Comp. Rom. xiii. 1-7; Tit. iii. 1.

424.  Or, “of my making any defence to them.”

425.  Literally, “repentance from things better to things worse is a change impossible to us.”

426.  That is, to leave this world for a better.

427.  Some read, “ungodliness,” but the above seems preferable.

428.  The Asiarchs were those who superintended all arrangements connected with the games in the several provinces.

429.  Literally, “the baiting of dogs.”

430.  Literally, “good behaviour.”

431.  Some think this implies that Polycarp’s skin was believed to possess a miraculous efficacy.

432.  Comp. Matt. xx. 22, xxvi. 39; Mark x. 38.

433.  Literally, “in a fat,” etc.

434.  Literally, “the not false and true God.”

435.  Eusebius (Hist. Eccl. iv. 15) has preserved a great portion of this Martyrium, but in a text considerably differing from that we have followed. Here, instead of “and,” he has “in the Holy Ghost.”

436.  Literally, “a great flame shining forth.”

437.  Literally, “breathing.”

438.  Eusebius omits all mention of the dove, and many have thought the text to be here corrupt. It has been proposed to read ἐπ’ ἀριστερᾷ, “on the left hand side,” instead of περιστερὰ, “a dove.”

439.  Literally, “greatness.”

440.  The Greek, literally translated, is, “and to have fellowship with his holy flesh.”

441.  This clause is omitted by Eusebius: it was probably interpolated by some transcriber, who had in his mind 1 Pet. iii. 18.

442.  Literally, “unsurpassable.”

443.  Literally, “fellow-partakers.”

444.  Or, “him.”

445.  Or, “more tried.”

446.  Literally, “the birth-day.”

447.  Literally, “been athletes.”

448.  Literally, “is alone remembered.”

449.  Several additions are here made. One MS. has, “and the all-holy and life-giving Spirit;” while the old Latin version reads, “and the Holy Spirit, by whom we know all things.”

450.  Literally, “having learned these things.”

451.  Literally, “gift.”

452.  The translation is here very doubtful. Wake renders the words μηνὸς ἱσταμένου, “of the present month.”

453.  Great obscurity hangs over the chronology here indicated. According to Usher, the Smyrnæans began the month Xanthicus on the 25th of March. But the seventh day before the Calends of May is the 25th of April. Some, therefore, read Ἀπριλλίων instead of Μαΐων. The great Sabbath is that before the passover. The “eighth hour” may correspond either to our 8 A.M. or 2 P.M.

454.  Called before (chap. xii.) Asiarch.

455.  Literally, “according as.”

456.  What follows is, of course, no part of the original epistle.

457.  The Codex Sinaiticus has simply “Epistle of Barnabas” for title; Dressel gives, “Epistle of Barnabas the Apostle,” from the Vatican MS. of the Latin text.

458.  The Cod. Sin. has simply, “the Lord.”

459.  Literally, “the judgments of God being great and rich towards you;” but, as Hefele remarks, δικαίωμα seems here to have the meaning of righteousness, as in Rom. v. 18.

460.  This appears to be the meaning of the Greek, and is confirmed by the ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads “thus,” instead of “because,” and separates the clauses.

461.  The Latin reads, “a spirit infused into you from the honourable fountain of God.”

462.  This sentence is entirely omitted in the Latin.

463.  The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld.

464.  Literally, “in the hope of His life.”

465.  The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek.

466.  Instead of “knowledge” (γνώσεως), Cod. Sin. has “taste” (γεύσεως).

467.  Literally, “we ought more richly and loftily to approach His fear.”

468.  Instead of “to Him with fear,” the reading of Cod. Sin., the Latin has, “to His altar,” which Hilgenfeld adopts.

469.  The Latin text is literally, “the adversary;” the Greek has, “and he that worketh possesseth power;” Hilgenfeld reads, “he that worketh against,” the idea expressed above being intended.

470.  Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc.

471.  Isa. i. 11-14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin.

472.  Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek.

473.  Jer. vii. 22; Zech. viii. 17.

474.  So the Greek. Hilgenfeld, with the Latin, omits “not.”

475.  Ps. li. 19. There is nothing in Scripture corresponding to the last clause.

476.  Literally, “sling us out.”

477.  Isa. lviii. 4, 5.

478.  The original here is χειροτονίαν, from the LXX. Hefele remarks, that it may refer to the stretching forth of the hands, either to swear falsely, or to mock and insult one’s neighbour.

479.  Isa. lviii. 6-10.

480.  The Greek is here unintelligible: the Latin has, “that we should not rush on, as if proselytes to their law.”

481.  Or it might be rendered, “things present.” Cotelerius reads, “de his instantibus.”