29 There was a prevalent opinion among the ancient Christian writers, that all these holy men lived a life of [chaste] celibacy.
30 Or, "it is not because, etc., that I have mentioned these."
35 I Sam. xviii. 18; 2 Sam. vii. 18.
37 Literally, "having proclaimed in reference to the Gospel."
39 Literally, "people-deceiving."
46 Some render, "come together into the same place."
47 Apparently by attempting to impose the yoke of Judaism.
51 Comp. The reading sanctioned by the ancient authorities, John i. 13.
52 From a Hebrew word meaning "poor."
54 Literally, "the end of happiness."
57 Some render, "come together into the same place."
60 Some translate, "as foreseeing the division to arise among you."
61 Literally, "did not know from human flesh."
63 Comp. 1 Cor. iii. 16, vi. 19.
66 Literally, "to the assembly of the bishop."
67 The meaning here is very doubtful. Some read en toij arxaioij, as translated above; others prefer en toij arxeioij, as in the longer recension.
68 i.e., the system of Christian doctrine.
69 Literally, "to the assembly of the bishop."
72 Or, "the archives of the Spirit are not exposed to all."
75 Literally, "proclaimed as to him."
76 The meaning is doubtful. Comp. 2 Tim. i. 10.
85 Literally, "for the name of."
86 Literally, "for the name of."
87 Literally, "bidding farewell to."
88 Or, "for the sake of honour."
89 Literally, "bidding farewell to."
90 Comp. Ezek. xviii. 23, 32, xxxiii. 11; 2 Pet. iii. 9.
92 Or, "for the sake of honour."
4 Theodoret, in quoting this passage, reads, "the Godhead and power."
6 i.e., the cross, "fruit" being put for Christ on the tree.
12 Or, "seeing that they are phantasmal and diabolical," as some render, but the above is preferable.
19 Literally, "demon." According to Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39.
21 Literally, "demon." According to Jerome, this quotation is from the Gospel of the Nazarenes. Comp. Luke xxiv. 39.
32 i.e., As they imagine Christ to have suffered only in appearance, so they believe that we suffer in vain.
33 Literally, "a flesh-bearer."
34 Literally, "a death-bearer."
35 Literally, "a flesh-bearer."
36 Literally, "the glory of the angels."
37 Literally, "judgment is to them."
43 John xiii. 34; Matt. xxii. 40.
44 Theodoret, in quoting this passage, reads prosforaj, "offering."
45 Literally, "die disputing."
46 Literally, "to love." Some think there is a reference to the agapae, or love-feasts.
47 The reading is peri in the one case, and meta in the other, though the latter meaning seems preferable. Most of the mss. of the longer recension read peri, as in the shorter.
49 Literally, "drove Adam out of."
54 The reading is peri in the one case, and meta in the other, though the latter meaning seems preferable. Most of the mss. of the longer recension read peri, as in the shorter.
59 Some refer the words to the Lord's Supper.
69 comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi.
72 comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp, chap. ii. vi.
73 Literally, "most becoming of God."
75 Literally, "God-ambassador."
78 Literally, "may glorify with him."
80 Literally, "God-ambassador."
84 Literally, "worthy of God."
85 Literally, "most becoming of God."
86 Literally, "in the union of God and of you."
87 The deaconesses seem to have been called widows.
88 Literally, "the name desired of me."
89 Literally, "the name desired of me."
1 i.e., to make personal acquaintance with one esteemed so highly.
4 Some read, "according to thy practice."
5 i.e., to make personal acquaintance with one esteemed so highly.
8 Some read, "according to thy practice."
10 Literally, "paroxysms by embrocations."
13 Some refer this to the mysteries of God and others to things yet future.
14 Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc.
15 Literally, "paroxysms by embrocations."
17 Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc.
22 The word in the original (frontisthj) denotes one who thinks or cares for another.
23 Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied.
24 i.e., so as to bring them out to the public assembly.
25 Or, "act the part of slaves."
26 Some refer the words to more frequent meetings, and others to these meetings being more numerous; no comparison is necessarily implied.
27 i.e., so as to bring them out to the public assembly.
28 Or, "act the part of slaves."
29 Some insert mh, and render, "rather do not even speak of them."
32 Some render, "to the honour of the flesh of the Lord," as in the longer recension.
35 Literally, "if he be known beyond the bishop."
37 As this Epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them.
40 A military reference, simply implying the idea of faithful effort leading to future reward.
41 Comp. Ignatius' Epistle to the Ephesians, chap. ii.
42 As this Epistle, though sent to the bishop, was meant to be read to the people, Ignatius here directly addresses them.
45 Literally, "worthy of God."
46 Comp. Ignatius' Epistle to the Ephesians, chap. ii.
47 Literally, "in freedom from care of God."
48 Some read, "in the resurrection."
49 Literally, "most befitting God."
51 Literally, "at leisure for."
53 Literally, "in freedom from care of God."
54 Literally, "most befitting God."
56 Literally, "at leisure for."
57 Some suppose the reference to be to the soldiers, or perhaps to God Himself.
58 Or, "as possessed of the judgment."
60 Some have the plural "ye" here.
61 Literally, "an eternal work."
62 Some propose to read, "and of the bishop."
63 Literally, "name desired by me."
64 Some suppose the reference to be to the soldiers, or perhaps to God Himself.
65 Or, "as possessed of the judgment."
66 Literally, "an eternal work."
67 Literally, "name desired by me."
68 See the extraordinary passage and note in his Hippolytus, vol. i. p. 58, etc.
1 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."
2 For "vindicate thy place" in the Greek.
3 Literally, "draw out thy spirit."
4 Cureton observes, as one alternative here, that "the Syrian translator seems to have read paracusma for parocusmouj."
5 Or, "flatter," probably meaning to "deal gently with."
6 Thus the Syriac renders antiyuxon in the Greek.
7 The Greek has akmwn, "an anvil."
8 The Greek has meta, "after."
12 Literally, "make the contest."
13 Literally, "sons of His house."
14 These are the only parts of chaps. vii. and vi. in the Greek that are represented in the Syriac.
15 These are the only parts of chaps. vii. and vi. in the Greek that are represented in the Syriac.
1 Another inscription is, "Epistle the Second, which is to the Ephesians."
3 Literally, "bound for actions."
4 Cureton renders, "have received your abundance," probably referring the words to gifts sent by the Ephesians to Ignatius.
5 Literally, "be in his image."
6 There is no Apodosis, unless it be found in what follows.
7 The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac.
8 Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.
9 Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful.
10 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.
11 The meaning seems to be that mere profession, without continuous practice, is nothing.
12 Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.
13 Literally, "the mysteries of the shout." The meaning is here confused and obscure. See the Greek.
14 Chaps. xx. and xxi. of the Greek are altogether wanting in the Syriac.[N.B.-See spurious Epistle to Philippians, cap. 4, infra. This concealment from Satan of the mystery of the incarnation in the explanation, according to the Fathers, of his tempting the Messiah, and prompting His crucifixion. Also, Christ the more profoundly humbled himself, "ne subtilis ille diabolioculus magnum hoc pietatis deprehenderet sacramentum" (St. Bernard, opp. ii. 1944). Bernard also uses this opinion very strikingly (opp. ii. 1953) in one of his sermons, supposing that Satan discovered the secret too late for his own purpose, and then prompted the outcry, Come down from the cross, to defeat the triumph of the second Adam. (Comp. St. Mark i. 24 and St. Luke iv. 34, where, after the first defeat of the tempter, this demon suspects the second Adam, and tries to extort the secret).]
1 Another inscription is, "The Third Epistle."
3 The meaning is probably similar to that expressed in chap. xiv. of the Epistle in Ephesians.
5 Literally, "with provoking, provoke."
6 Literally, "they are who are."
7 Literally, "by their injury."
8 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.).
9 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._0'"
12 The Latin version translates the Greek here, "He adds gain to me."
13 Chap. viii. of the Greek is entirely omitted in the Syriac.
14 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 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.
15 Or, as in the Greek, "Fare ye well, to the end."[N.B.-The aphoristic genius of Ignatius seems to be felt by his Syrian abbreviator, who reduces whole chapters to mere maxims.]
16 [Spurious writings, if they can be traced to antiquity, are always useful. Sometimes they are evidence of facts, always of opinions, ideas and fancies of their date; and often they enable us to identify the origin of corruptions. Even interpolations prove what later partisans would be glad to find, if they could, in early writers. They bear unwilling testimony to the absence of genuine evidence in favour of their assumptions.]
4 Ps. lxviii. 7 (after the LXX).
6 That is, as appears afterwards from chap. v., so as to have no personality distinct from the Father.
7 The translation is here somewhat doubtful.
12 Acts xxvi. 23 (somewhat inaccurately rendered in English version).
28 Some insert here John i. 3.
33 1 Cor. xv. 13, 14, 17, 18, 19, 32.
34 Literally, "coming also to the appetite of those things after eating." The text is doubtful.
37 Literally, "of the Philippians."
9 Deut. xviii. 15; Acts iii. 22, vii. 37.
10 Literally, "after these things."
19 1 Cor. viii. 4, 6; Gal. iii. 20.
20 Eph. iv. 5, 6; 1 Tim. ii. 5.
22 Comp. John vi. 70. Some read, "the son of the devil."
23 Or, "that cannot be known."
24 Comp. 1 John ii. 22, iv. 3; 2 John 7.
28 Literally, "fox-like thoes," lynxes being perhaps intended.
29 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, aitinej), the two persons there mentioned were women.
38 Literally, "if I did despise."
44 Literally, "the name desirable to me," referring to Hero the deacon.
45 A class of persons connected with the Church, whose duty it was to bury the bodies of the martyrs and others.
46 Such as voluntarily confessed Christ before Gentile rulers.
47 Some insert here a clause referring to widows.
3 Literally, "having leisure for."
4 Literally, "cast thyself down."
8 Eccles. ii. 25 (after LXX.); Zech. ix. 17.
16 The term ierourgew, 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." [The whole passage in the Epistle to the Romans, where this word occurs may be compared (original Greek) with Mal. i. 11, Heb. v. 1, etc.]
17 Specifically, assemblies for the celebration of the Lord's Supper.
23 Prov. xv. 27 (after LXX. : xvi. 6 in English version)
24 1 Cor. i. 31; 2 Cor. x. 17.
27 Comp. Epistle to the Antiochians, chap. xii.
2 Literally, "to your brother-loving spiritual love according to God."
3 Literally, "course in Christ."
4 1 Cor. i. 10; Phil. ii. 2, iii. 16.
8 Literally, "which is given unto the death of the Lord."
15 i.e., "Advocate" or "Comforter;" comp. John xiv. 16.
26 [This is the idea worked out by St. Bernard. See my note (supra) suffixed to the Syriac Epistle to Ephesians.]
27 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.
28 The ms. has mageiaj, "of magic;" we have followed the emendation proposed by Faber.
29 Literally, "heretical in respect to phantasy."
30 Literally, is "various," or "manifold."
34 Reference seems to be made to obscene heathen practices.
35 i.e., so as to have no separate personality from the Father. Comp. Epistle to the Tarsians, chap. ii.
36 Literally, "and taking away Christ from being born."
38 According to many of the Fathers, Satan was in great ignorance as to a multitude of points connected with Christ. [See my note at end of the Syriac Epistle to Ephesians, supra.]
39 Literally, "thou wast dizzy in the head."
40 Literally, "on account of the paltry things."
45 Some insert, "corruptible."
55 Or, "that always needs whipping."
57 Matt. iv. 10; Deut. vi. 13.
1 Nothing can be said with certainty as to the place here referred to. Some have conceived that the ordinary reading, Maria Cassobolita, is incorrect, and that it should be changed to Maria Castabalitis, supposing the reference to be to Castabala, a well-known city of Cilicia. But this and other proposed emendations rest upon mere conjecture.
2 Some propose to read , "always."
5 The ms. has Hmelaphj, which Vossius and others deem a mistake for hmedaphj, as translated above.
6 The same as Azarbus (comp. Epist. to Hero, chap. ix.).
9 Literally, "in recent newness of priesthood."
12 The ancient Latin version translates wmogerontaj "cruel old men," which perhaps suits the reference better.
14 Comp. for similar statements to those here made, Epistle to the Magnesians (longer), chap. iii.
15 Literally, "understood the great question of the ignorance of the women respecting their children."
16 Literally, "out of herself."
19 Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).
21 Literally, "measure" or "limits."