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Memoirs of Edessa and Other Ancient Syriac Documents
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[3027] Tiberius is said by Tertullian (Apol., 5) to have referred to the senate the question of admitting Christ among the gods. This has been interpolated into the epistle of Tiberius to Abgar as given in Moses Chor., B. ii. c. 33. He also adds another letter from Abgar in reply to this.
[3028] This word has been so much distorted and disfigured by the transcribers, that I am unable to recognise what is the place intended.—Cureton.
[3029] This word may be read Ortyka, and may be intended for Ortygia near Syracuse, which was not far from the island of Capreæ, where Tiberius then resided, seldom leaving it to go farther than to the neighbouring coast of Campania.
[3030] Lit. “the other villages.” So, in several passages of these Documents, “the rest of the other—.” The habit of including two or more distinguished nations under a class to which only one of them belongs was not unknown among classical writers also: as when, e.g., Thucydides speaks of the Peloponnesian war as the most remarkable of all the wars that preceded it. Milton’s imitation, “The fairest of her daughters, Eve” [Paradise Lost, iv. 324], is well known.—Tr.
[3031] The *** (and) seems to have been altered into *** (of).—Wright. Perhaps “of” is the better reading.—Tr.
[3032] It is plain from the context here, as well as wherever it occurs in these early Syriac Documents, that this title (or that of Guide alone) is precisely the same as that of Bishop, although the Greek word ἐπίσκοπος had not yet obtained in the East. The first mention we find of the title Bishop (in these pages) is in the Acts of Sharbil about a.d. 105–112, where Barsamya is called “the Bishop of the Christians,” although he is more generally designated as here. It is also found in the Teaching Simon Cephas, sub fin., which seems to have been written early in the second century or at the end of the first. The passage in the Teaching of Addæus, p. 665, infra, where it occurs, was interpolated at a much later period. [The parenthetic words of this note are supplied by the translator.]
[3033] Perhaps Φιλώτας.
[3034] Perhaps the same as Izates: see Jos., Antiq., xx. ii. 1, 4; Tac., Ann., xii. 14.
[3035] This seems to be the person spoken of by Moses Chor., B. ii. c. 30, under the name “Mar-Ihap, prince d’Aghtznik,” as one of the envoys sent by Abgar to Marinus.
[3036] Tacitus writes this name Sinnaces: see Ann., vi. 31, 32.
[3037] Patricius.
[3038] These are given at pp. 673 sqq., infra.
[3039] Quoted in the Epistle of Addæus, infra.
[3040] Probably “wicked,” the meaning being that all such wandering is wilful. Cureton makes “hateful” the predicate: “error is abominable in its paths.”—Tr.
[3041] One leaf apparently is lost from the ms. in this place. What follows appears to be part of the reply of those addressed—their “testimony concerning the teaching set forth in their preaching.”—Tr.
[3042] The reference seems to be to Matt. x. 7-10.
[3043] May. The death of Addæus occurred before that of Abgar, which took place a.d. 45. It would appear, therefore, that his ministry at Edessa lasted about ten or eleven years.
[3044] Compare the Teaching of the Apostles, Ord. xviii. p. 669, infra.
[3045] This seems to apply to those who especially belonged to the ministry of the Church.
This is the only passage in the Documents in which women are spoken of as connected with the ministry.—Tr. [The estate of deaconesses was of Apostolic foundation. Rom. xvi. i.]
[3046] The reference is only to their purity of life. It is not implied that they lived in seclusion.—Tr.
[3047] Lit. “their burden-bearing.”—Tr.
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