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Memoirs of Edessa and Other Ancient Syriac Documents
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[3434] Lit. “the signs of humanity.”
[3435] The text adds ***.
[3436] Lit. “while Mars was witness to them.”
[3437] The difficult word *** is not found in the lexicons. Dr. Payne Smith remarks that it could only come from ***, which verb, however, throws away its ***, so that the form would be ***. He suggests, doubtfully, that the right reading is ***, from ***, which is used occasionally for appetite, and forms such an adjective in the sense of animosus, animâ præditus; and that if so, it may, like *** in Jude 19; 1 Cor. 15.44,46, be = ψυχικοί, having an animal nature, sensual. Eusebius and Cæsarius have σπατάλους, a word of similar force.
[3438] Cureton’s rendering, “and some adorn themselves,” etc., is not so good, as being a repetition of what has already been said. It is also doubtful whether the words can be so construed. The Greek of Eusebius gives the sense as in the text: κοσμοῦσαι πολλῷ χρυσῷ καὶ λίθοις βαρυτίμοις τοὺς ἵππους. If ***, horses, be masc., or masc. only, as Bernstein gives it, the participle should be altered to the same gender. But Dr. Payne Smith remarks that Amira in his Grammar makes it fem. Possibly the word takes both genders; possibly, too, the women of Bactria rode on mares.
[3439] Lit. “possess.”
[3440] The zenith.
[3441] Lit. “name,” or “report.”
[3442] Lit. “made.”
[3443] Lit. “is not very angry.”
[3444] Eusebius has, Παρ᾽ ῞Ελλησι δὲ καὶ οἱ σοφοὶ ἐρωμένους ἔχοντες οὐ ψέγονται.
[3445] Lit. “how many times.”
[3446] The text of Eusebius and the Recognitions is followed, which agrees better with the context. The Syriac reads “Germans.”
[3447] So Eusebius: ἀγχονιμαίῳ μόρῳ. Otherwise “suffocation.”
[3448] So called from containing each ten of the parts or degrees into which the zodiacal circle is divided. Cf. Hahn, Bardesanes Gnosticus, p. 72.
[3449] Lit. “who surround the whole world.”
[3450] Lit. “have been in all the winds.”
[3451] Lit. “for.”
[3452] Lit. “able.”
[3453] Lit. “commands.”
[3454] According to Neander, General Church History, i. 109, this was the Abgar Bar Manu with whom Bardesan is said to have stood very high. His conversion is placed between 160 and 170 a.d.
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