| << | Contents | >> |
Ignatius
Show All Footnotes & Jump to 1157
Introductory Note to the Epistles of Ignatius
[1147] Literally, “separated.”
[1148] Literally, “bound from actions.”
[1149] Cureton renders, “have received your abundance,” probably referring the words to gifts sent by the Ephesians to Ignatius.
[1150] Literally, “be in his image.”
[1151] There is no Apodosis, unless it be found in what follows.
[1152] The following clause is the whole of chap. iii. in the Greek, which is represented in the Syriac.
[1153] Chaps. iv. v. vi. vii. of the Greek are totally omitted in the Syriac.
[1154] Thus Cureton renders the words, referring in confirmation to the Peshito version of Phil. i. 4, but the meaning is doubtful.
[1155] 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.
[1156] The meaning seems to be that mere profession, without continuous practice, is nothing.
[1157] Chaps. xvi. and xvii. of the Greek are totally wanting in the Syriac.
[1158] Literally, “the mysteries of the shout.” The meaning is here confused and obscure. See the Greek.
[1159] 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 is 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 diaboli oculus 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).]
The Third Epistle of the Same St. Ignatius
[1160] Another inscription is, “The Third Epistle.”
[1161] Literally, “in life.”
[1162] The meaning is probably similar to that expressed in chap. xiv. of the Epistle to the Ephesians.
[1163] Literally, “I am ground.”
[1164] Literally, “with provoking, provoke.”
[1165] Literally, “they are who are.”
[1166] Literally, “by their injury.”
[1167] 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.).
Search Comments
This page has been visited 0185 times.
| << | Contents | >> |
10 per page