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Memoirs of Edessa and Other Ancient Syriac Documents
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[3469] Cureton’s less literal rendering probably gives the true sense: “with whose liberty nothing else can be compared.”
[3470] Cureton: “I have heard.” The unpointed text is here ambiguous.
[3471] Read ***, instead of ***, “peoples.”
[3472] Perhaps “our” is meant.
[3473] Cureton: “and the dark cloud collected our sighs.” But the words immediately following, as well as the fact that in each of the clauses the nominative is placed last, favours the rendering given.
[3474] Lit., “borrowed.”
[3475] Lit., “because thy loneliness has.”
[3476] Or “error.” He may refer either to the delusion of those who pursue supposed earthly good, or to the false appearances by which men are deceived in such pursuit.
[3477] For *** read ***.
[3478] Cureton: “A sage among men once began to say to us.” This would require ***, not ***.
[3479] ***.
[3480] Lit., “made captive.”
[3481] For *** read ***.
[3482] No verb is found in the lexicons to which *** can be referred. It may perhaps be Eshtaphel of a verb ***, cognate with ***, “to be bent.”
[3483] For *** read ***.
[3484] Or “moderation.”
[3485] Cureton: “dumb.” The word *** has both senses.
[3486] Or “penitent.”
[3487] So Dr. Payne Smith, who is inclined to take *** in the sense, “it goes before, it is best, with respect to it.” Cureton translates, “it should also proceed to practice,” joining *** with the participle just mentioned; whereas Dr. Smith connects it with ***, thus: “but that it should be put in practice is best with respect to it.”
[3488] This appears to show that the life of learned seclusion which he has been recommending is one of celibacy—monasticism.
[3489] Or, “and thou shalt be to me a comfort,” as Cureton.
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