INDEX OF TEXTS (7)

1252.  John xx. 28.

1253.  Acts i. 11.

1254.  Rev. i. 7.

1255.  Zech. xii. 10.

1256.  Or, “mark.”

1257.  Comp. Rom. viii. 17.

1258.  Comp. Phil. iv. 13.

1259.  Or, “foolishly.”

1260.  i.e. As they imagine Christ to have suffered only in appearance, so they believe that we suffer in vain.

1261.  Literally, “a flesh-bearer.”

1262.  Literally, “a death-bearer.”

1263.  Literally, “a flesh-bearer.”

1264.  Literally, “the glory of the angels.”

1265.  Literally, “judgment is to them.”

1266.  Matt. xix. 12.

1267.  Literally, “the whole is.”

1268.  Matt. xix. 12.

1269.  Deut. vi. 5.

1270.  John xvii. 31.

1271.  John xiii. 34; Matt. xxii. 40.

1272.  Theodoret, in quoting this passage, reads προσφορὰς, “offering.”

1273.  Literally, “die disputing.”

1274.  Literally, “to love.” Some think there is a reference to the agapæ, or love-feasts.

1275.  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.

1276.  Literally, “perfected.”

1277.  Literally, “drove Adam out of.”

1278.  Zech. iii. 1.

1279.  Luke xxii. 31.

1280.  Eph. ii. 2.

1281.  Luke xxii. 32.

1282.  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.

1283.  Or, “command.”

1284.  Or, “firm.”

1285.  Or, “firm.”

1286.  Or, “firm.”

1287.  Some refer the words to the Lord’s Supper.

1288.  Or, “finally.”

1289.  Literally, “to know.”

1290.  Ps. vi. 5.

1291.  Isa. lxii. 11.

1292.  Prov. xxiv. 21.

1293.  Comp. Heb. x. 29.

1294.  Or, “great.”

1295.  Matt. x. 41.

1296.  Or, “deacons.”

1297.  Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi.

1298.  Or, “deacons.”

1299.  2 Tim. i. 18.

1300.  Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi.

1301.  Literally, “most becoming of God.”

1302.  Or, “from any conscience.”

1303.  Literally, “God-ambassador.”

1304.  Or, “have received.”

1305.  Literally, “body.”

1306.  Literally, “may glorify with them.”

1307.  Or, “think of.”

1308.  Or, “from any conscience.”

1309.  Literally, “God-ambassador.”

1310.  Literally, “body.”

1311.  Or, “think of.”

1312.  Or, “the ministry.”

1313.  Literally, “worthy of God.”

1314.  Literally, “most becoming of God.”

1315.  Literally, “in the union of God and of you.”

1316.  The deaconesses seem to have been called widows.

1317.  Literally, “the name desired of me.”

1318.  i.e. to make personal acquaintance with one esteemed so highly.

1319.  Or, “tolerate.”

1320.  Comp. 1 Thess. v. 17.

1321.  Some read, “according to thy practice.”

1322.  i.e. to make personal acquaintance with one esteemed so highly.

1323.  Or, “tolerate.”

1324.  Comp. 1 Thess. v. 17.

1325.  Some read, “according to thy practice.”

1326.  Matt. viii. 17.

1327.  Literally, “paroxysms by embrocations.”

1328.  Matt. x. 16.

1329.  Literally, “flatter.”

1330.  Some refer this to the mysteries of God, and others to things yet future.

1331.  Comp. Epistle of Ignatius to the Ephesians, chap. xxi. etc.

1332.  Literally, “paroxysms by embrocations.”

1333.  Matt. x. 16.

1334.  Comp. Epistle of Ignatius to the Ephesians, chap. xxi. etc.

1335.  Comp. 1 Tim. i. 3, vi. 3.

1336.  Literally, “great.”

1337.  Comp. 1 Tim. i. 3, vi. 3.

1338.  Literally, “great.”

1339.  The word in the original (φροντιστὴς) denotes one who thinks or cares for another.

1340.  Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied.

1341.  i.e. so as to bring them out to the public assembly.

1342.  Or, “act the part of slaves.”

1343.  Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied.

1344.  i.e. so as to bring them out to the public assembly.

1345.  Or, “act the part of slaves.”

1346.  Some insert μὴ, and render, “rather do not even speak of them.”

1347.  Eph. v. 25.

1348.  i.e. in celibacy.

1349.  Some render, “to the honour of the flesh of the Lord,” as in the longer recension.

1350.  Comp. 1 Cor. x. 31.

1351.  i.e. in celibacy.

1352.  Literally, “if he be known beyond the bishop.”

1353.  Comp. 1 Cor. x. 31.

1354.  As this epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them.

1355.  Comp. chap. ii. etc.

1356.  Or, “assessors.”

1357.  A military reference, simply implying the idea of faithful effort leading to future reward.

1358.  Comp. Ignatius’ Epistle to the Ephesians, chap. ii.

1359.  As this epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them.

1360.  Comp. chap. ii. etc.

1361.  Or, “assessors.”

1362.  Literally, “worthy of God.”

1363.  Literally, “in freedom from care of God.”

1364.  Some read, “in the resurrection.”

1365.  Literally, “most befitting God.”

1366.  Literally, “God-runner.”

1367.  Literally, “at leisure for.”

1368.  Literally, “to Him.”

1369.  Literally, “in freedom from care of God.”

1370.  Literally, “most befitting God.”

1371.  Literally, “God-runner.”

1372.  Literally, “at leisure for.”

1373.  Some suppose the reference to be to the soldiers, or perhaps to God Himself.

1374.  Or, “as possessed of the judgment.”

1375.  Literally, “men on foot.”

1376.  Some have the plural “ye” here.

1377.  Literally, “an eternal work.”

1378.  Some propose to read, “and of the bishop.”

1379.  Literally, “name desired by me.”

1380.  Some suppose the reference to be to the soldiers, or perhaps to God Himself.

1381.  Or, “as possessed of the judgment.”

1382.  Literally, “an eternal work.”

1383.  Literally, “name desired by me.”

1384.  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.”

1385.  For “vindicate thy place” in the Greek.

1386.  Literally, “draw out thy spirit.”

1387.  Cureton observes, as one alternative here, that “the Syrian translator seems to have read παράξυσμα for παροξυσμοὺς.”

1388.  Or, “flatter,” probably meaning to “deal gently with.”

1389.  Thus the Syriac renders ἀντίψυχον in the Greek.

1390.  The Greek has ἄκμων, “an anvil.”

1391.  The Greek has μετά, “after.”

1392.  Or, “constant,” “regular.”

1393.  i.e. “in celibacy.”

1394.  Or, “corrupted himself.”

1395.  Literally, “make the contest.”

1396.  Literally, “sons of His house.”

1397.  These are the only parts of chaps. vii. and viii. in the Greek that are represented in the Syriac.

1398.  Another inscription is, “Epistle the second, which is to the Ephesians.”

1399.  Literally, “separated.”

1400.  Literally, “bound from actions.”

1401.  Cureton renders, “have received your abundance,” probably referring the words to gifts sent by the Ephesians to Ignatius.

1402.  Literally, “be in his image.”

1403.  There is no apodosis, unless it be found in what follows.

1404.  The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac.

1405.  Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.

1406.  Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful.

1407.  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.

1408.  The meaning seems to be that mere profession, without continuous practice, is nothing.

1409.  Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.

1410.  Literally, “the mysteries of the shout.” The meaning is here confused and obscure. See the Greek.

1411.  Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac.

1412.  Another inscription is, “The Third Epistle.”

1413.  Literally, “in life.”

1414.  The meaning is probably similar to that expressed in chap. xiv. of the Epistle to the Ephesians.

1415.  Literally, “I am ground.”

1416.  Literally, “with provoking, provoke.”

1417.  Literally, “they are who are.”

1418.  Literally, “by their injury.”

1419.  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).

1420.  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.’”

1421.  Literally, “nothing.”

1422.  Literally, “and.”

1423.  The Latin version translates the Greek here, “He adds gain to me.”

1424.  Chap. viii. of the Greek is entirely omitted in the Syriac.

1425.  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.

1426.  Or, as in the Greek, “Fare ye well, to the end.”

1427.  The date of Trajan’s accession was A.D. 98.

1428.  The text here is somewhat doubtful.

1429.  Literally, “any of the faint-hearted and more guileless.”

1430.  This word is of doubtful authority.

1431.  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.

1432.  Literally, “would choose to submit to.”

1433.  Some read, “fear compelled.”

1434.  Literally, “evil-dæmon.”

1435.  Literally, “art zealous.”

1436.  Or, “one who carries God.”

1437.  Literally, “the dæmons.”

1438.  The Latin version reads, “Him who bore my sin, with its inventor, upon the cross.”

1439.  2 Cor. vi. 16.

1440.  Literally, “with.”

1441.  Or, “beast-like.”

1442.  It is doubtful if this clause should be referred to Polycarp.

1443.  Or, “received.”

1444.  Literally, “a portion of.”

1445.  The Latin version has, “that he was to.”

1446.  The punctuation and construction are here doubtful.

1447.  Or, “should prevent him from hastening to the Lord.”

1448.  Or, “corrected.”

1449.  Comp. Acts xxviii. 13, 14.

1450.  Literally, “the ship being driven onwards from the stern.”

1451.  Literally, “declaring happy.”

1452.  Literally, “for the.”

1453.  Literally, “boiling, and saying.”

1454.  Or, “in spirit.”

1455.  i.e. in his Epistle to the Romans.

1456.  The Saturnalia were then celebrated.

1457.  Literally, “they came together zealously.”

1458.  The amphitheatre itself was sacred to several of the gods.

1459.  Prov. x. 24.

1460.  Or “deposited.”

1461.  To the effect, viz., that the martyrdom of Ignatius had been acceptable to God.

1462.  Literally, “the visions of the dreams.”

1463.  Literally, “trusting in what God, etc., they look down.”

1464.  Or, “life.”

1465.  Some read, “that you by hearing may be edified.”

1466.  Or, “purified.”

1467.  Literally, “which is deceiving.”

1468.  Literally, “of what substance, or of what form.”

1469.  Some make this and the following clauses affirmative instead of interrogative.

1470.  The text is here corrupt. Several attempts at emendation have been made, but without any marked success.

1471.  Some read, “Who of you would tolerate these things?” etc.

1472.  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.

1473.  The text is here very doubtful. We have followed that adopted by most critics.

1474.  Otto, resting on MS. authority, omits the negative, but the sense seems to require its insertion.

1475.  Literally, “lessening.”

1476.  Comp. Gal. iv. 10.

1477.  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.

1478.  Otto thus supplies the lacuna which here occurs in the MSS., καταδ[ιαιρεῖν].

1479.  The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other.

1480.  Literally, “paradoxical.”

1481.  Literally, “cast away fœtuses.”

1482.  Otto omits “bed,” which is an emendation, and gives the second common the sense of unclean.

1483.  Comp. 2 Cor. x. 3.

1484.  Comp. Phil. iii. 20.

1485.  Comp. 2 Cor. vi. 9.

1486.  Comp. 2 Cor. vi. 10.

1487.  Comp. 2 Cor. iv. 12.

1488.  John xvii. 11, 14, 16.

1489.  Comp. 1 Pet. ii. 11.