Footnotes
Project Gutenberg EPUB edition
Clement I, Pope, Hermas, active 2nd century, Ignatius, Saint, Bishop of Antioch, Papias, Saint, Bishop of Hierapolis, Polycarp, Saint, Bishop of Smyrna, Crombie, Frederick, Donaldson, James, Sir, and Roberts, Alexander
Source notes
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.”