1 This refers to the first volume only of the original series.
1 In the only known ms. of this Epistle, the title is thus given at the close.
2 [Note the fact that the Corinthians asked this of their brethren, the personal friends of their apostle St. Paul. Clement's own name does not appear in this Epistle.]
3 Literally, "is greatly blasphemed."
4 Literally, "did not prove your all-virtuous and firm faith."
7 Literally, "ye embraced it in your bowels." [Concerning the complaints of Photius (ninth century) against Clement, see Bull's Defensio Fidei Nicaenae, Works, vol. v. p. 132.]
9 So, in the ms., but many have suspected that the text is here corrupt. Perhaps the best emendation is that which substitutes sunaisqhsewj, "compassion," for suneidhsewj, "conscience."
14 It seems necessary to refer autou to God, in opposition to the translation given by Abp. Wake and others.
15 Literally, "Christ;" comp. 2 Cor. i. 21, Eph. iv. 20.
17 Gen. iv. 3-8. The writer here, as always, follows the reading of the Septuagint, which in this passage both alters and adds to the Hebrew text. We have given the rendering approved by the best critics; but some prefer to translate, as in our English version, "unto thee shall be his desire, and thou shalt rule over him." See, for an ancient explanation of the passage, Irenaeus, Adv. Haer., iv. 18, 3.
21 Num. xii. 14, 15. [In our copies of the Septuagint this is not affirmed of Aaron.]
24 Literally, "those who have been athletes."
25 Some fill up the lacunnae here found in the ms. so as to read, "have come to a grievous death."
26 Literally, "good." [The martyrdom of St. Peter is all that is thus connected with his arrival in Rome. His numerous labours were restricted to the Circumcision.]
27 Seven imprisonments of St. Paul are not referred to in Scripture.
28 Archbishop Wake here reads "scourged." We have followed the most recent critics in filling up the numerous lacunnae in this chapter.
29 Some think Rome, others Spain, and others even Britain, to be here referred to. [See note at end.]
30 That is, under Tigellinus and Sabinus, in the last year of the Emperor Nero; but some think Helius and Polycletus referred to; and others, both here and in the preceding sentence, regard the words as denoting simply the witness borne by Peter and Paul to the truth of the gospel before the rulers of the earth.
31 Some suppose these to have been the names of two eminent female martyrs under Nero; others regard the clause as an interpolation. [Many ingenious conjectures might be cited; but see Jacobson's valuable note, Patres Apostol., vol. i. p. 30.]
32 Literally, "have reached to the stedfast course of faith."
35 Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.
40 These words are not found in Scripture, though they are quoted again by Clem. Alex. (Paedag., i. 10) as from Ezekiel.
42 Some read mataiologian, "vain talk."
43 Gen. v. 24; Heb. xi. 5. Literally, "and his death was not found."
44 Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; James ii. 23.
49 Gen. xix.; comp. 2 Pet. ii. 6-9.
50 So Joseph, Antiq., i. 11, 4; Irenaeus, Adv. Haer., iv. 31.
51 Literally, "become a judgment and sign."
53 Others of the Fathers adopt the same allegorical interpretation, e.g., Justin Mar., Dial. c. Tryph., n. 111; Irenaeus, Adv. Haer., iv. 20. [The whole matter of symbolism under the law must be more thoroughly studied if we would account for such strong language as is here applied to a poetical or rhetorical figure.]
54 Jer. ix. 23, 24; 1 Cor. i. 31; 2 Cor. x. 17.
55 Comp. Matt. vi. 12-15, vii. 2; Luke vi. 36-38.
58 Ps. xxxvii. 35-37. "Remnant" probably refers either to the memory or posterity of the righteous.
59 Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
63 These words within brackets are not found in the ms., but have been inserted from the Septuagint by most editors.
65 The Latin of Cotelerius, adopted by Hefele and Dressel, translates this clause as follows: "I will set free the wicked on account of His sepulchre, and the rich on account of His death."
66 The reading of the ms. is thj plhghj, "purify, or free, Him from stripes." We have adopted the emendation of Junius.
67 Wotton reads, "If He make."
68 Or, "fill Him with understanding," if plhsai should be read instead of plasai, as Grabe suggests.
69 Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version.
74 Job xiv. 4, 5. [Septuagint.]
76 Some fill up the lacunna which here occurs in the ms. by "Israel."
78 This is not found in Scripture. [They were probably in Clement's version. Comp. Ps. cxix. 83.]
79 Or, as some render, "to whom."
82 Literally, "in my inwards."
85 Literally, "Becoming partakers of many great and glorious deeds, let us return to the aim of peace delivered to us from the beginning." Comp. Heb. xii. 1.
90 Comp. Heb. xiii. 17; 1 Thess. v. 12, 13.
92 Some read, "by their silence."
94 Some translate, "who turn to Him."
97 Or, as some render, "neither let us have any doubt of."
98 Some regard these words as taken from an apocryphal book, others as derived from a fusion of James i. 8 and 2 Pet. iii. 3, 4.
101 Comp. 1 Cor. xv. 20; Col. i. 18.
103 This fable respecting the phoenix is mentioned by Herodotus (ii. 73) and by Pliny (Nat. Hist., x. 2.) and is used as above by Tertullian (De Resurr., §13) and by others of the Fathers.
104 Literally, "the mightiness of His promise."
105 Ps. xxviii. 7, or some apocryphal book.
108 Comp. Tit. i. 2; Heb. vi. 18.
112 Literally, "If the heavens," etc
114 Literally, "abominable lusts of evil deeds."
116 Literally "has made us to Himself a part of election."
117 Literally, "sowed abroad."
119 Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14. Literally, the closing words are, "the holy of holies."
120 Some translate, "youthful lusts."
121 Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
122 Job xi. 2, 3. The translation is doubtful. [But see Septuagint.]
123 Literally, "what are the ways of His blessing."
126 Some translate, "knowing what was to come."
128 So Jacobson: Wotton reads, "fleeing from his brother."
129 The meaning is here very doubtful. Some translate "the gifts which were given to Jacob by Him," i.e., God.
130 ms. autwu auton, referring to the gifts: we have followed the emendation auton, adopted by most editors. Some refer the word to God, and not Jacob.
139 Isa. xl. 10, lxii. 11; Rev. xxii. 12.
140 The text here seems to be corrupt. Some translate, "He warns us with all His heart to this end, that," etc.
144 Some translate, "in liberty."
146 The reading is doubtful: some have afilocenian, "want of a hospitable spirit." [So Jacobson.]
148 Literally, "didst run with."
151 Ps. l. 16-23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.
152 Literally, "that which saves us."
154 Or, "knowledge of immortality."
157 Some render, "to the Son."
160 Some read, "who oppose their own will to that of God."
161 Literally, "in these there is use."
163 Literally, "all breathe together."
164 Literally, "use one subjection."
165 Literally, "according as he has been placed in his charism."
167 The ms. is here slightly torn, and we are left to conjecture.
169 Literally, "and silly and uninstructed."
172 Some render, "they perished at the gates."
173 Job iv. 16-18, xv. 15, iv. 19-21, v. 1-5.
174 Some join kata kairou" tetagmenou", "at stated times." to the next sentence. [1 Cor. xvi. 1, 2.]
175 Literally, "to His will." [Comp. Rom. xv. 15, 16, Greek.]
176 Or, "consider." [This chapter has been cited to prove the earlier date for this Epistle. But the reference to Jerusalem may be an ideal present.]
179 Literally, "both things were done."
181 Or, "having tested them in spirit."
184 Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX. have "I will give thy rulers in peace, and thy overseers in righteousness."
185 Num. xii. 10; Heb. iii. 5.
186 Literally, "every tribe being written according to its name."
188 Literally, "on account of the title of the oversight." Some understand this to mean, "in regard to the dignity of the episcopate;" and others simply, "on account of the oversight."
189 The meaning of this passage is much controverted. Some render, "left a list of other approved persons;" while others translate the unusual word epinomh, which causes the difficulty, by "testamentary direction," and many others deem the text corrupt. We have given what seems the simplest version of the text as it stands. [Comp. the versions of Wake, Chevallier, and others.]
192 Literally, "presented the offerings."
200 Literally, "To such examples it is right that we should cleave."
203 Or, "thou wilt overthrow."
205 Or, "war." Comp. James iv. 1.
208 This clause is wanting in the text.
209 This clause is wanting in the text.
210 Comp. Matt. xviii. 6, xxvi. 24; Mark ix. 42; Luke xvii. 2.
211 Literally, "in the beginning of the Gospel." [Comp. Philipp. iv. 15.]
214 Or, "inclinations for one above another."
215 Literally, "of conduct in Christ."
216 Or, "aliens from us," i.e., the Gentiles.
218 Literally, "becoming merciful."
220 James v. 20; 1 Pet. iv. 8.
221 Comp. 1 Cor. xiii. 4, etc.
222 [Comp. Irenaeus, v. 1; also Mathetes, Ep. to Diognetus, cap. ix.]
235 Ex. xxxii. 7, etc.; Deut. ix.12, etc.
239 Literally, "be wiped out."
240 Literally, "the multitude." [Clement here puts words into the mouth of the Corinthian presbyters. It has been strangely quoted to strengthen a conjecture that he had humbly preferred Linus and Cletus when first called to preside.]
242 Ps. xxiv 1; 1 Cor. x. 26, 28.
243 Literally, "and having received their prices, fed others."[Comp. Rom. xvi. 3, 4, and Phil. ii. 30.]
246 Literally, "there whall be to them a fruitful and perfect remembrance, with compassions both towards God and the saints."
249 Prov. iii. 12; Heb. xii. 6.
252 Literally, "err" or "sin."
254 Literally, "to be found small and esteemed."
255 Literally, "His hope." [It has been conjectured that elpidoj should be epaulidoj, and the reading, "out of the fold of his people." See Chevallier.]
256 Prov. i. 23-31. [Often cited by this name in primitive writers.]
257 Junius (Pat. Young), who examined the ms. before it was bound into its present form, stated that a whole leaf was here lost. The next letters that occur are ipon, which have been supposed to indicate eipon or elipon. Doubtless some passages quoted by the ancients from the Epistle of Clement, and not now found in it, occurred in the portion which has thus been lost.
259 Literally, "an eternal throne."
260 Literally, "From the ages to the ages of ages."
261 [Note St. Clement's frequent doxologies.][N.B.-The language of Clement concerning the Western progress of St. Paul (cap. v.) is our earliest postscript to his Scripture biography. It is sufficient to refer the reader to the great works of Conybeare and Howson, and of Mr. Lewin, on the Life and Epistles of St. Paul. See more especially the valuable note of Lewin (vol. ii. p. 294) which takes notice of the opinion of some learned men, that the great Apostle of the Gentiles preached the Gospel in Britain. The whold subject of St. Paul's relations with British Christians is treated by Williams, in his Antiquities of the Cymry, with learning and in an attractive manner. But the reader will find more ready to his hand, perhaps, the interesting note of Mr. Lewin, on Claudia and Pudens (2 Tim x. 21), in his Life and Epistles of St. Paul, vol. ii. p. 392. See also Paley's Horae Paulinae, p. 40. London, 1820.]
1 apostolwn genomenoj maqhthj. Cap. xi.
1 Literally, "trusting in what God, etc., they look down."
3 Some read, "that you by hearing may be edified."
5 Literally, "which is deceiving."
6 Literally, "of what substance, or of what form."
7 Some make this and the following clauses affirmative instead of interrogative.
8 The text is here corrupt. Several attempts at emendation have been made, but without any marked success.
9 Some read, "Who of you would tolerate these things?" etc.
10 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.
11 The text here is very doubtful. We have followed that adopted by most critics.
12 Otto, residing on ms. authority, omits the negative, but the sense seems to require its insertion.
15 This seems to refer to the practice of 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 tree 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 (nuxqhmeron) 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.
16 Otto supplies the lacunna which here occurs in the mss. so as to read datadiairein.
17 The great festivals of the Jews are here referred to on the one hand, and the day of atonement on the other.
19 Literally, "cast away foetuses."
20 Otto omits "bed," which is an emendation, and gives the second "common" the sense of unclean.
28 Literally, "keeps together."
29 Literally, "keeps together."
31 Or, "though punished, increase in number daily."
34 The word "sun," though omitted in the mss., should manifestly be inserted.
35 Literally, "has received to observe."
37 "God" here refers to the person sent.
38 [Comp. Mal. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss.
39 Literally, "these things are the marvels and error."
44 The sense is here very obscure. We have followed the text of Otto, who fills up the lacunna in the ms. as above. Others have, "to see, and to handle Him."
46 Otto refers for a like contrast between these two times to Rom. iii. 21-26, and Gal. iv. 4. [Comp. Acts xvii. 30.]
47 The reading and sense are doubtful.
48 Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.
49 Many variations here occur in the way in which the lacunna of the mss. is to be supplied. They do not, however, greatly affect the meaning.
50 In the ms. "saying" is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11.
51 [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on Circumcision.]
52 That is, before Christ appeared.
53 Comp. Matt. vi. 25, etc. [Mathetes, in a single sentence, expounds a most practical text with comprehensive views.]
54 Thus Otto supplies the lacunna; others conjecture somewhat different supplements.
55 So Bööhl. Sylburgius and Otto read, "in the earth."
56 Some render, "nor do I rashly seek to persuade others."
57 Some propose to read, "and becoming a friend to the Word."
58 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."
62 Literally, "bringing forth."
64 Literally "revealing life."
66 Literally, "knowledge without the truth of a command exercised to life." See 1 Cor. viii. 1.
67 The ms. is here defective. Some read, "on account of the love of life."
68 Or, "true word," or "reason."
70 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.
71 [This looks like a reference to the Apocalypse, Rev. v. 9., xix. 7., xx. 5.]
72 Here Bishop Wordsworth would read klhroi, cites 1 Pet. v. 3, and refers to Suicer (Lexicon) in voce klhroj.]
73 [Note the Clement-like doxology.]
1 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."
2 Or, "Polycarp, and those who with him are presbyters. "
3 Literally, "ye have received the patterns of true love."
5 Acts ii. 24. Literally, "having loosed the pains of Hades."
8 Comp. 1 Pet. i. 13; Eph. vi. 14.
11 Comp. 1 Pet. iii. 22; Phil. ii. 10.
14 Comp 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11.
17 Matt. vi. 12, 14; Luke vi. 37.
20 Matt. v. 3, 10; Luke vi. 20.
22 The form is plural, but one Epistle is probably meant. [So, even in English, "letters" may be classically used for a single letter, as we say "by these presents." But even we might speak of St. Paul as having written his Epistles to us; so the Epistles to Thessalonica and Corinth might more naturally still be referred to here].
30 Some read, "God in Christ."
33 Politeuswmeua, referring to the whole conduct; comp. Phil. i. 27.
35 Some read, anakuptesuai, "to emerge from." [So Chevallier, but not Wake nor Jacobson. See the note of latter, ad loc.]
38 Rom. xii. 17; 2 Cor. viii. 31.
40 Rom. xiv. 10-12; 2 Cor. v. 10.
42 Literally, "the martyrdom of the cross," which some render, "His suffering on the cross."
43 [The original, perhaps, of Eusebius (Hist. iv. cap. 14). It became a common-place expression in the Church.]
47 Matt. xxvi. 41; Mark xiv. 38.
51 Comp. Acts v. 41; 1 Pet. iv. 16.
52 Some read, "we glorify Him."
54 Comp. Phil. ii. 16; Gal. ii. 2.
55 This and the two following chapters are preserved only in a Latin version. [See Jacobson, ad loc.]
61 Some think that incontinence on the part of the Valens and his wife is referred to. [For many reasons I am glad the translators have preferred the reading pleoneciaj. The next word, chaste, sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson's comment.]
63 Some think that incontinence on the part of the Valens and his wife is referred to. [For many reasons I am glad the translators have preferred the reading pleoneciaj. The next word, chaste, sufficiently rebukes the example of Valens. For once I venture not to coincide with Jacobson's comment.]
65 Some read, "named;" comp. Phil. i. 5.
68 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.
75 Comp. Ep. of Ignatius to Polycarp., chap. viii.
77 Reference is here made to the two letters of Ignatius, one to Polycarp himself, and the other to the church at Smyrna.
78 Henceforth, to the end, we have only the Latin version.
79 The Latin version reads "are," which has been corrected as above.
80 Polycarp was aware of the death of Ignatius (chap. ix.), but was as yet apparently ignorant of the circumstances attending it. [Who can fail to be touched by these affectionate yet entirely calm expressions as to his martyred friend and brother? Martyrdom was the habitual end of Christ's soldiers, and Polycarp expected his own; hence his restrained and temperate words of interest.]
81 Some read, "in this present Epistle."
82 Others read, "and in favour with all yours."
83 See an ingenious conuecture in Bishop Wordsworth's Hippolytus and the Church of Rome, p. 318, C.
1 Some read, "Philadelphia," but on inferior authority. Philomelium was a city of Phrygia.
2 The word in the original is paroikiaij, from which the English "parishes" is derived.
3 Literally, "who are more pious."
4 The account now returns to the illustration of the statement made in the first sentence.
8 Literally, "the nobleness of the God-loving and God-fearing race of Christians."
10 It was the duty of the Irenach to apprehend all seditious troublers of the public peace.
11 Some think that those magistrates bore this name that were elected by lot.
16 Comp. Matt vi. 10; Acts xxi. 14.
18 Jacobson reads, "and [marvelling] that they had used so great diligence to capture," etc.
20 Jacobson deems these words an interpolation.
21 Or, "Caesar is Lord," all the mss. having kurioj instead of kurie, as usually printed.
23 Or, "cast him down" simply, the following words being, as above, an interpolation.
26 Referring the words to the heathen, and not to the Christians, as was desired.
27 Or, "an account of Christianity."
28 Comp. Rom. xiii. 1-7; Tit. iii. 1.
29 Or, "of my making any defence to them."
30 Literally, "repentance from things better to things worse is a change impossible to us."
31 That is, to leave this world for a better.
32 Some read, "ungodliness," but the above seems preferable.
33 The Asiarchs were those who superintended all arrangements connected with the games in the several provinces.
34 Literally, "the baiting of dogs."
35 Literally, "good behavior."
36 Some think this implies that Polycarp's skin was believed to possess a miraculous efficacy.
37 Comp. Matt. xx. 22, xxvi. 39; Mark x. 38.
38 Literally, "in a fat," etc., [or, "in a rich"].
39 Literally, "he not false and true God."
40 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."
41 Literally, "a great flame shining forth."
43 Eusebius omits all mention of the dove, and many have thought the text to be here corrupt. It has been proposed to read ep aristera, "on the left hand side," instead of peristera, "a dove."
45 The Greek, literally translated, is, "and to have fellowship with his holy flesh."
46 This clause is omitted by Eusebius: it was probably interpolated by some transcriber, who had in his mind 1 Pet. iii. 18.
47 Literally, "unsurpassable."
48 Literally, "fellow-partakers."
51 Literally, "the birth-day."
52 Literally, "been athletes."
53 Literally, "is alone remembered."
54 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."
55 Literally, "having learned these things."
57 The translation is here very doubtful. Wake renders the words mhnoj istamenou, "of the present month."
58 Great obscurity hangs over the chronology here indicated. According to Usher, the Smyrnaians began the month Xanthicus on the 25th of March. But the seventh day before the Kalends of May is the 25th of April. Some, therefore, read Aprilliwn instead of Maiwn. The great Sabbath is that before the passover. The "eighth hour" may correspond either to our 8 A.M. or 2 P.M.
59 Called before (chap. xii.) Asiarch.
61 What follows is, of course, no part of the original Epistle.
1 Does not this seem a pointed allusion to Rev. ii. 10?
3 See To the Tralliaus, cap. 13. Much might have been made, had it been found here, out of the reference to Christ the High Priest (Philadelphians, cap. 9).
4 The other Epistles, bearing the name of Ignatius, will be found in the Appendix; so that the English reader possesses in this volume a complete collection of the Ignatian letters.
1 Literally, "before the ages."
2 These words may agree with "glory," but are better applied to the "Church."
3 Literally, "before the ages."
4 These words may agree with "glory," but are better applied to the "Church."
5 Some read, as in the shorter recension, "grace."
6 Literally, "imitators;" comp. Eph. v. 1.
7 Comp. in the Greek, 2 Tim. i. 6.
9 This is wanting in the Greek.
10 Literally, "since therefore," without any apodosis.
12 Literally, "imitators;" comp. Eph. v. 1.
13 Comp. in the Greek, 2 Tim. i. 6.
15 This is wanting in the Greek.
17 Or, "our most blessed deacon in all things pertaining to God."
31 Literally, "according to God."
32 Literally, "receiving a union to God in oneness."
36 Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
37 Some read, "mixed up with."
39 Literally, "in the assembly of sacrifices."
41 Or, "believeth not" (John iii. 36).
42 Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
43 That is, "showing forbearance."
50 This clause is wanting in the Greek, and has been supplied from the ancient Latin version.
55 It is difficult to translate periyhma in this and similar passages; comp. 1 Cor. iv. 13.
60 Literally, "according to the other life."
71 The verb is here omitted in the original.
84 Literally, "Let nothing become you."
87 Literally, "ye are the passage of."
92 Literally, "his destruction."
93 Literally, "of heavenly and earthly things."
98 Literally, "being in unity."
101 Literally, "there is not now the work of profession."
121 Literally, "before the ages."
122 Again, periyhma, translated "offscouring," 1 Cor. iv. 13.
125 Or, "economy," or "dispensation." Comp. Col. i. 25; 1 Tim. i. 4.
127 Literally, "before the ages."
128 Isa. vii. 14; Matt. i. 23.
130 Or, "in the silence of God"-divine silence.
138 Or, "that which was perfect received a beginning from God."
139 The punctuation and meaning are here doubtful.
143 Some render, "May I, in my turn, be the means of refreshing you and those," etc.
144 Literally, "to be found for."
145 Some render, "May I, in my turn, be the means of refreshing you and those," etc.
147 Some omit, "Grace [be with you]."
1 Literally, "according to God."
2 Literally, "of the most God-becoming name," referring either to the appellation "Theophorus," or to that of "martyr" or "confessor."
3 Literally, "according to God."
7 The apodosis is here wanting in the original, but must evidently be supplied in some such way as above.
10 Literally, "whom may I enjoy."
11 The apodosis is here wanting in the original, but must evidently be supplied in some such way as above.
12 Literally, "to use the age of your bishop."
14 Literally, "youthful condition."
29 Sheba is referred to under this name: see 2 Sam. xx. 22.
33 The apodosis is wanting in the original, and some prefer finding it in the following sentence.
34 Or, "after the likeness of His passion."
35 Or, "after the likeness of His passion."
36 Literally, "in harmony of God."
37 Literally, "before the ages."
38 Literally, "receiving the like manners of God."
39 The meaning is here doubtful.
40 Literally, "in harmony of God."
41 Literally, "before the ages."
44 Or, "contrary to his judgment."
45 Some have argued that the Gnostic Sigh, silence, is here referred to, and have consequently inferred that this epistle could not have been written by Ignatius.
48 Some read uposthsanti, "that gave Him His hypostasis, or substance."
49 Literally, "in old things."
52 Literally, "we have received to believe."
59 Reference is here made to well-known Jewish opinions and practices with respect to the Sabbath. The Talmud fixes 2000 cubits as the space lawful to be traversed. Philo (De Therap.) refers to the dancing, etc.
63 Literally, "whirlpools of wealth."
64 Literally, "according to Christianity."
66 Literally, "believe into," merge into.
72 Matt. iii. 9; Isa. xli. 8; James ii. 23. Some read, "children of God, friends of Abraham."
75 i.e., addicted to the error of Judaizing.
77 i.e., addicted to the error of Judaizing.
89 Gen. xviii. 27; Job xxx. 19.
95 Literally, "of being sprinkled with dew." [N.B.-In cap. ix., note 6, the reference is to the title of these two psalms, as rendered by the LXX. Eij to teloj uper thj ogdohj.]
96 Literally, "of being fed as by a shepherd."
1 Some render, "in the resurrection which is by Him."
2 Either, "the whole members of the Church," or, "in the fulness of blessing."
3 Either, "as an apostle," or, "in the apostolic form."
4 Either, "the whole members of the Church," or, "in the fulness of blessing."
5 Either, "as an apostle," or, "in the apostolic form."
6 Literally, "not according to use, but according to nature."
7 Literally, "not for use, but for a possession."
8 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.
10 Literally, "commandment." The text, which is faulty in the ms., has been amended as above by Smith.
11 Literally, "no Church is called."
13 Literally, "great instruction."
14 Some here follow a text similar to that of the longer recension.
15 Both the text and meaning are here very doubtful; some follow the reading of the longer recension.
18 Literally, "I know many things in God."
19 A different turn altogether is given to this passage in the longer recension.
24 Literally, "passing by this;" but both text and meaning are doubtful.
25 eboulomhn apparently by mistake for edunamhn.
26 Literally, "passing by this;" but both text and meaning are very doubtful.
28 The ellipsis in the original is here very variously supplied.
31 The construction is here difficult and doubtful.
34 Literally, "Christ-sellers."
36 Literally, "sweet address."
37 Apost. Constitutions, vi. 13.
38 Supplied from the old Latin version.
39 Literally, "unseparated from."
40 This clause is inserted from the ancient Latin version.
46 Some render, "being a resemblance according to the power of Christ."
47 Some read, "imitators of Christ, ministering to the bishop, as Christ to the Father."
50 Some read, "imitators of Christ, ministering to the bishop, as Christ to the Father."
52 Literally, "making you drink beforehand what will preserve you."
65 Literally, "hedge," or "fence."
67 Some read, "He was taken down from the cross, and laid in a new tomb."
69 Literally, "to fight with."
70 Some read this and the following clause affirmatively, instead of interrogatively.
71 The meaning is, that is 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.
72 Literally, "to fight with."
73 The meaning is, that is 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.
80 Both text and meaning here are doubtful.
82 Literally, "loud, confused noise."
83 The Ebionites, who denied the divine nature of our Lord, are here referred to.
84 It seems to be here denied that Nicolas was the founder of this school of heretics.
89 The shorter recension reads agnizete, and the longer also hesitates between this and aspazetai. With the former reading the meaning is very obscure: it has been corrected as above to agnizhtai.
91 The shorter recension reads agnizete, and the longer also hesitates between this and aspazetai. With the former reading the meaning is very obscure: it has been corrected as above to agnizhtai.
2 Or, as in the shorter recension.
4 Some read, "since I have," leaving out the following "for," and finding the apodosis in "I hope to salute you."
6 Some read, "which I much desired to do."
8 He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God.
11 He probably refers here, and in what follows, to the influence which their earnest prayers in his behalf might have with God.
12 Some read ge instead of mh, and translate as in shorter recension.
13 Some translate as in longer recension, but there is in the one case umin, and in the other umaj.
14 Literally, "have to be inscribed to."
15 Literally, "to be found and sent for."
16 Literally, "have to be inscribed to."
17 Literally, "to be found and sent for."
18 The text is here in great confusion.
19 Literally, "beautiful." Some read, "it is good," etc.
21 2 Cor. iv. 18. This quotation is not found in the old Latin version of the shorter recension.
26 The meaning is here doubtful.
28 i.e., by the teeth of the wild beasts.
29 "Free," probably from human infirmity.
30 i.e., by the teeth of the wild beasts.
31 "Free," probably from human infirmity.
32 Comp. 1 Cor. xv. 32, where the word is also used figuratively.
33 Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.
35 In the shorter recension there is zhlwsh, and in the longer zhlwsai; hence the variety of rendering, but the translation is by no means certain.
36 Some deem this and the following word spurious.
38 Comp. 1 Cor. xv. 32, where the word is also used figuratively.
39 Probably the soldiers received gifts from the Christians, to treat Ignatius with kindness.
41 In the shorter recension there is zhlwth, and in the longer zhlwsai; hence the variety of rendering, but the translation is by no means certain.
44 Matt. xvi. 26. Some omit this quotation.
48 Some understand by love in this passage, Christ Himself; others regard it as referring to the natural desires of the heart.
49 Literally, "desiring material."
50 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.
51 Some understand by love in this passage, Christ Himself; others regard it as referring to the natural desires of the heart.
53 Some refer this to Ignatius himself.
57 Some refer this to the jurisdiction of Ignatius.
58 i.e., the outward road he had to travel.
59 Or, "have sent me forward;" comp. Tit. iii.13.
60 Literally, "the name desired to me."
61 This clause is evidently an explanatory gloss which has crept into the text.
62 Literally, "the name desired to me."
4 The bishop previously referred to.