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Memoirs of Edessa and Other Ancient Syriac Documents
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[2993] Or “lose.”—Tr.
[2994] Lit. “Spirit of holiness.”—Tr.
[2996] Prop. “lost,” or “being lost,” “perishing.”—Tr.
[2997] Lit. “support of your head.”—Tr. The word rendered “support” is not in the dictionaries, but its derivation and form are known. Mar Jacob, infra, has a similar expression: “A resting-place for the head, etc.”
Where, however, his word is derived from a root meaning to “prop up” (***), whereas the root of our word denotes to “bend itself,” “bow down” (***), and is often used of the declining day (as Luke xxiv. 29). It is used of the bending of the head in John xix. 30. The actual leaning of the head of support is not expressed in the verb, but would naturally be inferred from it.—Tr.
[2998] Lit. “the truth of Christ is not believed in many things.”—Tr.
[2999] Lit. “the Spirit of His Godhead” = His Spirit of Godhead = His divine spirit.—Tr.
[3000] Lat. “The Gospel of.”—Tr.
[3001] See p. 652, note 3, supra.
[3002] Abgar had two sons of this name. This is probably the elder, who succeeded his father at Edessa, and reigned seven years. Bayer makes him the fifteenth king of Edessa.
[3003] Abgar’s mother: see p. 657.
[3004] Lit. “reckoning.”—Tr.
[3005] The vowels in this name are supplied from the treatise of Bardesan. Whiston, from the Armenian form, writes the name Samsagram. He was sent, together with Hanan and Maryhab, as envoy to Marinus. See Mos. Chor. B. ii. c. 30.
[3006] See Tac., Ann., xii. 12.
[3007] Lit. “stood.”—Tr.
[3008] The son of Zati (see p. 663, note 7, supra).
[3009] Or “the headbands of the kings.” Nothing appears to be known of the derivation of the word ***, which does not occur in the ordinary lexicons. Dr. Payne Smith has favoured the translator with the following note: “*** is evidently some kind of ornament. In Ephs. ii. 379 (in the form ***) it is an ornament worn by young people. B.A. (Bar Alii Lex. Syro-Arab.) and K. (Georgii Karmsedinoyo Lex.) render it (in the form ***) ***, which may mean ‘a circlet of jewels.’” Cureton says: “These headbands of the king, or diadems, seem to have been made of silk or muslin scarves, like the turbans of orientals at the present day, interwoven with gold, and with figures and devices upon them, as was the case with that worn by Sharbil. See Acts of Sharbil, sub init.” The art. Diadema in Dr. W. Smith’s Antiqq. seems to furnish a good idea of what is intended. The ornament was probably white; and this has caused our expression to be sometimes confounded with the similar ***. See Teaching of Simon Cephas, init.—Tr.
[3010] The same name as Berosus, who is so called in the modern Persian.
[3011] These were the chief gods of Edessa, the former representing the sun, and the latter the moon.
[3012] The reference seems to be to Mark v. 15.—Tr.
[3013] The “soft clothing” of Matt. xi. 8, where the Peshito and the “Ancient Recension” have the same word as appears here. Cureton renders it “silk,” but remarks: “It would appear to be cotton or muslin, lana xylina, not bombycina.” [The word clothing, with the Peshito and, should be credited to the translator.]
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