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Memoirs of Edessa and Other Ancient Syriac Documents
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[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.
[3048] Or “belonging to.”—Tr.
[3049] An allusion to Matt. iv. 19: “I will make you fishers of men.”
[3050] i.e., refusing to accept Christianity: as a few lines before.—Tr. The person referred to would seem to be the second of the two sons of Abgar called Maanu, who succeeded his brother Maanu, and reigned fourteen years—from a.d. 52 to a.d. 65, according to Dionysius as cited by Assemani.
[3051] This ignominious mode of execution, which was employed in the case of the two thieves at Calvary, seems to have been of Roman origin. The object of the king in putting Aggæus to this kind of death was, probably, to degrade and disgrace him.
[3052] This paragraph is a barefaced interpolation made by some ignorant person much later, who is also responsible for the additions to the Martyrdom of Sharbil, and to that of Barsamya. For this Palut was made Elder by Addæus himself, at the time that Aggæus was appointed Bishop, or Guide and Ruler. This took place even before the death of Abgar, who died a.d. 45; whereas Serapion did not become bishop of Antioch till the beginning of the third century, if, as is here stated, he was consecrated by Zephyrinus, who did not become Bishop of Rome till a.d. 201.
[3053] Moses Chor., ii. 36, calls him, in the translation of Le Vaillant de Florival, “Ghéroupna, fils de l’ecrivain Apchatar;” in that of Whiston, “Lerubnas, Apsadari scribæ filius.” Apchatar of the first, and Apsadar of the second, translator are evidently corruptions in the Armenian from the Adbshaddai (= Ebedshaddai) of the Syriac. Dr. Alishan, in a letter to Dr. Cureton from the Armenian Convent of St. Lazarus, Venice, says he has found an Armenianms., of probably the twelfth century, which he believes to be a translation of the present Syriac original. It is a history of Abgad and Thaddæus, written by Ghérubnia with the assistance of Ananias (= Hanan), confidant (= sharir) of King Abgar.
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