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Memoirs of Edessa and Other Ancient Syriac Documents
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[3345] Lit. “to the forms (σχήματα) of all afflictions.”—Tr.
[3346] This seems preferable to Cureton’s “Ye are the stewards of (her) faith.” The expression exactly corresponds in form to that in Luke xvi. 8 (Peshito): “the steward of injustice” ="the unjust steward.”
[3347] Lit. “crucifixion.”—Tr.
[3348] Or “elders.”—Tr.
[3349] By this name the men referred to (not, however, the elders, but the two false witnesses suborned by them) are called in 1 Kings xxi. 10, 13. The expression in the text is literally “sons of iniquity,” and that is used by the Peshito.—Tr.
[3350] Or “have an open countenance.”—Tr.
Introduction to Ancient Syriac Documents.
[3351] New-York Independent, June 24, 1886.
[3352] That is, in vol. xxii. of the Edinburgh edition.
[3353] Vol. xxiv., ed. Edinburgh. The latter was formerly ascribed to Justin Martyr.
[3354] The Ambrose and the Serapion.
Bardesan. The Book of the Laws of Divers Countries.
[3355] Lit. “Son of Daisan,” from a river so called near Edessa.—Hahn. [Elucidation I. “The Laws of Countries” is the title. For “Various Countries” I have used “Divers.”]
[3356] Called by Eusebius, Hist. Eccl., iv. 30, The Discourse on Fate (῾Ο περὶ εἱμαρμένης διάλογος). This is more correct than the title above given: the “Laws” are adduced only as illustrations of the argument of the piece. The subject would, however, be more properly given as “The Freedom of the Will.”
[3357] Lit. “going in.” Cureton renders, “we went up.”
[3358] Lit. “felt him.”
[3359] Lit. “before him.” Merx: “ehe er kam.”
[3360] The word used is formed from the Greek εὐσχημόνως. [Here observe what is said (in Elucidation I.) by Nöldke on the Hellenization theory of Mommsen, with reference to this very work; p. 742, infra.]
[3361] Lit. “hast anything in thy mind.”
[3362] Lit. “there are for thee other things also.”
[3363] *** is here substituted for the *** of the text, which yields no sense.
[3364] Lit. “the wisdom of the truth.”
[3365] Lit. “are not able to stand.”
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