Letters of Ignatius (Long Recension) 4.0–5.11

Anonymous · Letters of Ignatius (Long Recension) · later 4th century (probable) · place unknown · 17 passages

Pseudonymous: The long recension is a reworking of the seven genuine letters of Ignatius (expanded throughout) together with six letters composed in his name (Mary of Cassobola to Ignatius, Ignatius to Mary, Tarsians, Antiochenes, Hero, Philippians). It is generally ascribed to a single 4th-century compiler, probably in Syria (often linked with the compiler of the Apostolic Constitutions). The genuine short recension is published separately on this site (Ign. Eph., Ign. Magn., etc.).

Greek text: PG 5.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 1 (1885).

Chapter 4

4.0PG 5

Ἰγνάτιος, ὁ καὶ Θεορόρος “", τῇ ἠλεημένῃ ἐν μεγα.ειότητι ὑψίστου Θεοῦ Πατρὸς, καὶ Ἰησοῦ ( Χριστοῦ τοῦ μονογενοῦς αὐτοῦ γιοῦ, Ἔχθελήματι Θεοῦ τοῦ ποιήσαντος τὰ πάντα, ἃ ἐστι χατὰ πίστιν καὶ ἀγάπην Ἰησοῦ Χριστοῦ, τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν" ἥτις προχάθηται ἐν τόπῳ χωρίου 'Ῥωμαίων, ἀξιόθεος, … πνευματοφόρος " ἣν» καὶ ἀσπάζομαι ἐν ὀνόματι Θεοῦ παντοχράτορος, καὶ Ἰησοῦ Χριστοῦ τοῦ Υἱοῦ οδεοῦ" τοῖς κατὰ σάρκα καὶ πνεῦμα ἡγωμένοις πάσῃ ἐντολῇ αὐτοῦ, πεπιϊηρωμένοις πάσης χάριτος Θεοῦ ἀδιαχρίτως, καὶ ἀποδεθιδεσμένοις ἀπὸ παντὸς ἀλιοτρίου χρώματος, πιλεῖστα ἐν Θεῷ καὶ Πατρὶ, καὶ Κυρίῳ “ ἡμῶν Ἱησοῦ Χριστῷ Ἐπευξάμενος “ τῷ Θεῷ, ἐπέτυχον ἰδεῖν ὑμῶν τὰ ἀξιόθεα 4 πρόσωπα, οὗς 79 καὶ πλέον ἡτούμὴν λαδεῖν. Δεδεμένος γὰρ ἐν Χριστῷ Ἰησοῦ, ἐλπίζω ὑμᾶς ἀσπάσασθαι, ἐάνπερ θέλημα 1" ἣ τοῦ ἀξιωθῆναί με εἰς τέλος 5 εἶναι. Ἧ μὲν γὰρ ἀρχὴ εὐοιχονόμητός ἐστιν, ἐάνπερ χάριτος ἐπιτύχω, εἰς τὸ τὸν χλῃρόν μον εἰς πέρας ἀνεμποδίστως ἀπολαθεῖν φοδοῦμαι γὰρ τὴν ἀγάπην ὑμῶν, μὴ αὐτή με ἀδιχήσῃ. Ὑμῖν γὰρ εὐχερές ἐστιν, ὃ θέλετε ποιῆσαι" ἐμοὶ δὲ δύσχολόν ἐστι τοῦ Θεοῦ ἐπιτυχεῖν, ἐάνπερ ὑμεῖς μὴ 15 φείσησθέ μου, προφάσει φιλίας σαρ-

Ignatios, ho kai Theororos “", tę̄ ēleēmenę̄ en mega.eiotēti hypsistou Theou Patros, kai Iēsou ( Christou tou monogenous autou giou, Echthelēmati Theou tou poiēsantos ta panta, ha esti chata pistin kai agapēn Iēsou Christou, tou Theou kai Sōtēros hēmōn" hētis prochathētai en topǭ chōriou 'Rhōmaiōn, axiotheos, … pneumatophoros " hēn» kai aspazomai en onomati Theou pantochratoros, kai Iēsou Christou tou Huiou odeou" tois kata sarka kai pneuma hēgōmenois pasę̄ entolę̄ autou, pepiïērōmenois pasēs charitos Theou adiachritōs, kai apodethidesmenois apo pantos aliotriou chrōmatos, pileista en Theǭ kai Patri, kai Kyriǭ “ hēmōn Hiēsou Christǭ Epeuxamenos “ tǭ Theǭ, epetychon idein hymōn ta axiothea 4 prosōpa, hous 79 kai pleon hētoumēn ladein. Dedemenos gar en Christǭ Iēsou, elpizō hymas aspasasthai, eanper thelēma 1" hē tou axiōthēnai me eis telos 5 einai. Hē men gar archē euoichonomētos estin, eanper charitos epitychō, eis to ton chlę̄ron mon eis peras anempodistōs apolathein phodoumai gar tēn agapēn hymōn, mē autē me adichēsę̄. Hymin gar eucheres estin, ho thelete poiēsai" emoi de dyscholon esti tou Theou epitychein, eanper hymeis mē 15 pheisēsthe mou, prophasei philias sar-

Ignatius, who is also called Theophorus, to the church that has obtained mercy in the majesty of the most high God the Father and of Jesus Christ his only-begotten Son; [beloved and enlightened] by the will of God who made all things that are, according to the faith and love of Jesus Christ, our God and Saviour; which presides in the place of the region of the Romans, worthy of God, … Spirit-bearing; which I also greet in the name of God Almighty and of Jesus Christ his Son: to those who are united in flesh and spirit to every commandment of his, filled with all the grace of God without wavering, and filtered clean of every foreign colour, abundant greeting in God the Father and in our Lord Jesus Christ. [1] Having prayed to God, I have obtained to see your faces, worthy of God, as I had asked even more to receive. For, being bound in Christ Jesus, I hope to greet you, if indeed it is [his] will that I be counted worthy to reach the end. For the beginning is well ordered, if I obtain grace to receive my lot to the end without hindrance. For I fear your love, lest it do me wrong. For it is easy for you to do what you wish; but it is difficult for me to attain to God, if you do not spare me, under pretext of carnal friendship.

Notes and citation

Summary: Ignatius greets the church of Rome and asks the Romans not to hinder his martyrdom out of affection.

Long recension of Ignatius, To the Romans: inscription and chapter 1 ([1]). The scan interleaves Migne's notes and the text of the inscription as quoted in the Martyrdom of Ignatius (Metaphrastes) with the letter; these are removed, and the words of the letter lost there (the list of the Roman church's titles) are marked “…”. The first participles (“beloved and enlightened”) are supplied by sense from the damaged text.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): «5 της. ἴπβ6 Ὁ. ἐπέσχοπος τῆς ἐν ᾿Αντιοχείᾳ ἁγίας τοῦ Θεοῦ Α Ἀὴ διὲ πὶ σεπἱ εις Εἰ, Ἐσοίοεῖα εξαποιίβοαία, ες ἃ δίπηθοι δ Μοιρ[ιγαβία ἐπὶ λέξεως (αι ᾿ρ56 « δά Ἄγατιος, ὁ καὶ Θεοφόρος, ἐπίσχοπος τῆς ἐν Ἂντιοχείᾳ ἁγίας τοῦ Θεοῦ Ἐχχιϊησίας, τῇ μεγαλότητι Πατρὸς ὑψίστου, καὶ Κυρίου Ἰησοῦ Χριστοῦ τοῦ μονογενοῦς Υἱοῦ αὖθειϊήματι τοῦ θειήσαντος τὰ πάντα, ἅ ἐστι κατὰ ἀγάπην» Ἰησοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν, "τις καὶ προχάθηται ἐγ τόπῳ χωρίου Ῥωμαίων. ἣν καὶ ἀσπάζομαι ἐν ὀνόματι Ἰησοῦ Χριστοῦ κατὰ σάρχα καὶ πνεῦμα ἡγωμένην πάσῃ ἑἐντοιῇ αὐτοῦ, πεπιληρωμέγην χάριτος Θεοῦ, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ, καίρειν. Ό νοὶ υἱ Μαράδίοποηβὶ5 οἱ Ῥείανίϑηυ 15. (δυσὶ, « εἱ γυμος, → … ; 41 ἀφοβὶ ἰὴ αἱ. “5 δἱ. ἐπεὶ εὐξάμενος. Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ. υὰ ἡμῶν ιν Ὁ [. → .

Topics: Martyrdom

Cite (SBL): Ps.-Ignatius, Ign. long rec. 4.0 (PG 5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-4-0). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne PG 5–6 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections) and compared afterwards with ANF 1 where it has the text; otherwise re-read against the Greek.

4.2PG 5

Οὐ θέλω γὰρ ὑμᾶς ἀνθρωπαρεσχῇσαι, ἀλλὰ θεῷ ἀρέσαι, ὥσπερ καὶ ἀρέσχετε. Οὔτε γὰρ ἐγὼ ἕξω ποτὲ χαιρὸν τοιοῦτον, ὥστε Θεοῦ ἐπιτυχεῖν" οὔτε ὑμεῖς, ἐὰν σιωπήσητε, χρείττονι ἔργῳ ἔχετε … γενήσομαι Θεοῦ’ ἐὰν δὲ ἐρασθῆτε τῆς σαρχός μου, πάλιν ἔσομαι τρέχων. Πλεῖον δέ μὲ "5 παρέχεσθε τοῦ σπονδισθῆναι Θεῷ ὁ, ὡς ἔτι θυσιαστήριον ἕτοιμόν ἐστιν ἵνα ἐν ἀγάπῃ χορὸς γενόμενοι, ἄσητε τῷ Πατρὶ ἐν Χριστῷ Ἰησοῦ, ὅτι τὸν ἐπίσχοπὸν Συρίας χατηξίωσεν ὁ Θεὸς εὑρεθῆναι εἰς δύσιν ἀπὸ ἀνατολῆς 77 μεταπεμψάμενος καὶ 5 τῶν ἑαυτοῦ παθημάτων μάρτυρα Ἶ᾽ χαλῶν, τοῦ 8 διελ-θεῖν δ' αὐτὸν ἀπὸ χόσμου εἰς 53 Θεὸν, ἵνα εἰς αὐτὸν ἐγὼ δὲ θέλω, ἵνα χἀχεῖνα βέδθαια ἧ, ἃ μαθητεύοντες ἐντέλλεσθε. Μόνον δύναμιν αἰτεῖσθέ 5" μοι ἔσωθέν τε καὶ ἔξωθεν 5':, ἵνα μὴ μόνον λέγω, ἀλλὰ καὶ θέλω 85, ὅπως μὴ μόνον λέγωμαι Χριστιανὸς, ἀλλὰ καὶ εὑρεθῶ. Ἐὰν γὰρ εὑρεθῶ, καὶ λέγεσθαι δύναμαι, καὶ τότε … Οὐδὲν 8. φαινόμενον, αἰώνιον. Τὰ γὰρ βλεχέμε να πρόσχαιρα ((" τὰ δὲ μὴ βλεκόμεπ αἰώνια. Οὐ πεισμονῆς "". τὸ ἔργον, ἀλλὰ μεγέθας ἐστὶν ὁ Χριστιανός" ὅταν μισῆται ὑπὸ χόσμου, οὐ. ται παρὰ Θεοῦ. Εἰ ἐχ τοῦ χόσμου γὰρ, φησὶ, τούτω ἧἦτε, ὁ χόσμος ἂν ἐφίλει τὸ ἴδιον" γυνὶ δὲ οἷ ἑστὲ ἐκ τοῦ χόσμου, ἀ.1.᾽ ἐγὼ ἐξε.1εξάμην ὑμᾶς μείνατε παρ᾽ ἐμοί.

Ou thelō gar hymas anthrōpareschę̄sai, alla theǭ aresai, hōsper kai areschete. Oute gar egō hexō pote chairon toiouton, hōste Theou epitychein" oute hymeis, ean siōpēsēte, chreittoni ergǭ echete … genēsomai Theou’ ean de erasthēte tēs sarchos mou, palin esomai trechōn. Pleion de me "5 parechesthe tou spondisthēnai Theǭ ho, hōs eti thysiastērion hetoimon estin hina en agapę̄ choros genomenoi, asēte tǭ Patri en Christǭ Iēsou, hoti ton epischopon Syrias chatēxiōsen ho Theos heurethēnai eis dysin apo anatolēs 77 metapempsamenos kai 5 tōn heautou pathēmatōn martyra I᾽ chalōn, tou 8 diel-thein d' auton apo chosmou eis 53 Theon, hina eis auton egō de thelō, hina chacheina bedthaia hē, ha mathēteuontes entellesthe. Monon dynamin aiteisthe 5" moi esōthen te kai exōthen 5':, hina mē monon legō, alla kai thelō 85, hopōs mē monon legōmai Christianos, alla kai heurethō. Ean gar heurethō, kai legesthai dynamai, kai tote … Ouden 8. phainomenon, aiōnion. Ta gar blecheme na proschaira ((" ta de mē blekomep aiōnia. Ou peismonēs "". to ergon, alla megethas estin ho Christianos" hotan misētai hypo chosmou, ou. tai para Theou. Ei ech tou chosmou gar, phēsi, toutō hēēte, ho chosmos an ephilei to idion" gyni de hoi heste ek tou chosmou, a.1.᾽ egō exe.1examēn hymas meinate par᾽ emoi.

For I do not want you to please men, but to please God, as indeed you do please him. For neither shall I ever have such an opportunity of attaining to God, nor can you, if you keep silent, have a better work [ascribed to you] … I shall become God's; but if you love my flesh, I shall again have to run my course. Grant me nothing more than to be poured out as a libation to God, while an altar is still ready, so that, becoming a choir in love, you may sing to the Father in Christ Jesus, because God has deemed the bishop of Syria worthy to be found at the setting of the sun, having sent for him from its rising, and calling him to be a witness of his own sufferings, to pass through from the world to God, that I may rise to him … [3] And I wish that those things may be firm which you enjoin as teachers. Only ask power for me, within and without, that I may not only speak but also will; that I may not only be called a Christian but also be found one. For if I am found to be one, I can also be called one, and then … Nothing that is seen is eternal; for the things that are seen are temporary, but the things that are not seen are eternal. The Christian is a work not of persuasion but of greatness, when he is hated by the world … by God. For “if you were of this world,” he says, “the world would love its own; but now you are not of the world, but I chose you: abide with me.”

Gal 1:10 (allusion, medium confidence) · 1 Thess 2:4 (allusion, medium confidence) · 2 Tim 4:6 (allusion, high confidence) · Phil 2:17 (allusion, medium confidence) · 2 Cor 4:18 (quotation, high confidence) · John 15:19 (quotation, high confidence) · John 15:4 (allusion, medium confidence)

Notes and citation

Summary: Ignatius begs the Romans to stay silent so that he may be poured out as a libation to God, and asks for strength to be a Christian in deed.

This ref holds chapter 2 and part of chapter 3 ([3], whose first sentence is lost). Migne's notes and the Metaphrastes text of the letter are removed at two points; words lost there are marked “…”. “Setting … rising” plays on Syria in the east and Rome in the west. Quotations: 2 Cor 4:18; John 15:19 (with 15:4).

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): Ἶ 4]. μοι, ἔ. μοι μῇῆ. 168]. εἰ ἤδη σπονδίσοισθέ με τῷ. πι5. οἱ ρτυρα’ χαλὸν "τὸ διελθεῖν ἀπ 2. 80 ῃρ. οἱ Μοιδρμν, καλὸν τό. 5.4]. διαλυθῆναι. 3534]. πρός. 58 ω 18 Δ], τῶν. παρέχεσθε, εἰ ἤδη σπονδίσοισθέ με τῷ Θεῷ. Ὑει. γυΐγαὶ. : ε« Μυϊίαπν οηΐπι πὰ! ἢ ργορϑίδι}5, δὶ τα οἵ- Πλεῖον δέ μοι οὐ παρέχεσθε, ναὶ παρέξεσθε. 10. ι. Εἰς δύσιν ἀπὸ ἀνατολῆς μεταπεμψάμενος. Καιλῶν, τοῦ διελθεῖν ἀπὸ κόσμου εἰς Θεὸν, ἵνα εἰς αὐτὸν ἀνατείλω. [τὰ οοάοχ μοι παραδέχεσθε σπον- Κ᾽ τίο ἰπ (4}} νοὶ 141} ρυποῖο ογίδιυν : ποῖ ἴῃ πιοίαρποτγα : εἱ αἰϊ ἰἀ ἰάθο ἢοτγὶ, αἱ ἰγδηϑθαί ἴῃ ΠΙΆΓΙΥΓ αἰ 86 Αῃιοο εἶα, αι ἧμ οτίθθ δὶ, Ἀυκαὶ πρὸς τὴν δύσιν τρέχων. « γεἰυι! 50] υΐαν Ιφπδιίίυπι ἰϊὰ αἰϊοφυθδηιίυπι : Τοῖς δρόμοις τῆς πίστεως, ὡς ἥλιος τὴν γῆν γενναίως διέδραμες ἀπ ἄχρων οὐρανοῦ, καὶ δύνας ἀδύτως ἀπὸ γῆς εἰς Χρι. στὸν τὸ φῶς συναστράπτει αὐτῷ τῆς ἀφθαρσίας. « Ουγϑίθυ5 ἀεὶ, ἰΔπαῦδιη 50], ἃ (οὶ [πε δὸνἔν ΤΑΙ εἴοτγαι: Καλὸν τὸ δῦναι ἀπὸ χόσμου πρὸς ἃῦ ἐὺ γοοδ τ « ὀχου απ οἱ πδίδϊοπι ν δεἰϊί, τὸν ἐπίσχοπον τῆς Συρίας χατηξίωσεν ὁ Θεὸς εὐρεθῆναι [εἰς δύσιν ἀπὸ ἀνατο ἧς μετα πε μι σ νοο!, χαλὸν τοὺ δύνειν αὐτὸν ἀπὸ χόσμον εἰς Θεὸν, ἵνα εἰς Δύναμιν αἱτεῖσθέ μοι. Μεϊλρῆγαδι. μοὶ δύναμιν αἰτήσασθε δοθῆναι παρὰ Θεοῦ. ε ἢοξαϊα υἱ Ἔσωθέν τε καὶ ἔξωθεν. Εἰϊ ραυ]ο ροϑὶ ἀ.1:1ὰ καὶ θέλω, ὅπως μὴ μόνον. Ομ ιυπιυγ 57 πῃ5. οἱ Μοίαρῃγ. ὀφθήσομαι ὅτε. 55 Δ]. Ἶ "8 (ἰδ8ὲ ἰῇ ἃ]. 86 η8. οἱ Νοίλρῃνγ. τῷ Χριστῷ. θεῖ. 539 Δ]. Θεοῦ. Οὐδὲν φαινόμενον, αἰώνιον. Τὰ γὰρ Ὅλε. σόμενα πρόσχαιρα, εἰς. Μοιαρῆγακι. Οὐδὲν γὰρ φαινόμενον αἰώνιον, ἐπεὶ καὶ βλεπόμενα πρόσχαιρα. Αη- Τ Βρῶμα, δι' ὧν ἔστι. Μειλρἢταβι. βορὰν, δι’ ὧν ἕνεστι. ἴρ. Σῖτός δἰμε τοῦ Θεοῦ, καὶ δι ὀδόντων θηρίων ἀιλήθομαι, ἵνα καθαρὸς ἄρτος Θεοῦ εὑρεθῶ. 20, εἰ ἰξιδιῖο : Σῖτος Θεοῦ χαθαρός εἰμι, ἔλεγες, καὶ δι᾽ ὁδόντων θηρίων ἀλήθομαι, ἵνα ἄρτος γένωμαι ἰεροτελούμενος τῷ ἐραστῇ, καὶ Θεῷ χεχαθαρμένος. → … ; "᾿ χον, ἰδεῖν, εἰ6., νοὶ 5]5 : Ἑπευξάμενος τοὺ Θεοῦ ἐπιτυχεῖν καὶ ἰδεῖν. [0. Ἑἀάγπερ θέλημα ἢ τοῦ ἀξιωθῆναί με εἰς τέλος. Μεϊαρίιγαθι. : Ἑἀνπερ θέλημα τοῦ ἐν ἡ τοῦ ἀξιωθήναί με καὶ εἰς τέλος οὕτως εἶναι. Ὑεϊ. ταΐ- Ὥσπερ καὶ ἀρέσκετε, οὔτε γὰρ ἔξω ποτὲ καιρόν, Μειλρίγλοιὶ. ὥσπερ δὴ καὶ ἀρέσχετε, οὐ γὰρ ἐγὼ ἄλλον ἕξω ποτὲ καιρόν. ἰν. → … .

Topics: Martyrdom

Cite (SBL): Ps.-Ignatius, Ign. long rec. 4.2 (PG 5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-4-2). (abbreviation not yet checked)

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4.4PG 5:810

᾿Εγὼ γράφω πάσαις ταῖς Ἐχχλησίαις, καὶ ἐντίν λομαι κᾶσιν, ὅτι ἐγὼ ᾽5 ἐχὼν ὑπὲρ Θεοῦ ἀτοίνη. μὴ εὔνοια ἄχαιρος γένεσθέ μοι. “Αφετέ με θηρίων εἶναι βρῶμα, δι᾿ ὧν ἔστι Θεοῦ ἐπιτυχεῖν. Στὰ εἶμι τοῦ Θεοῦ, καὶ δι᾽ ὀδόντων θηρέων ἀλήθομαι, δα Β χαθαρὸς ἄρτος Θεοῦ εὑρεθῶ. Μᾶλλον Χολαχεῦ σατε τὰ θηρία, ἵνα μοι τάφος γένωνται, καὶ μτᾶν χαταλείπωσι 5 τῶν τοῦ σώματός μον, ἵνα μὴ χουτ' θεὶς βαρύς τινι εὑρεθήσομαι. Τότε δὲ ἔσομαι μαθητὴς ἀληθὴς Ἰησοῦ Χριστοῦ, ὅτε οὐδὲ τὸ σὗμέ μὸν ὁ χόσμος ὄψεται (δδ). Λιτανεύσατε "" τὸν Κ. ριον "5 ὑπὲρ ἐμοῦ, ἵνα διὰ τῶν ὀργάνων τούτων θεῷ … διατάσσομαι ὑμῖν" ἐχεῖνοι ἀπόστολοι Ἰησοῦ Χριστοῦ, ἐγὼ δὲ ἐλάχιστος ἐχεῖνοι ἐλεύθεροι, ὡς δοῦλοι θεοῦ" ἐγὼ δὲ μέχρι νῦν δοῦλος" ἀλλὰ ἐὰν πάθω, ἀπελεύθερος γενήσομαι Ἰησοῦ Χριστοῦ, καὶ ἀναστήσομαι ἐν αὐτῷ ἐλεύθερος. Νῦν μανθάνω, ἐν αὐτῷ δεδεμένος, μηδὲν ἐπιθυμεῖν χοσμιχὸν ἣ μάταιον.

᾿Egō graphō pasais tais Echchlēsiais, kai entin lomai kasin, hoti egō ᾽5 echōn hyper Theou atoinē. mē eunoia achairos genesthe moi. “Aphete me thēriōn einai brōma, di᾿ hōn esti Theou epitychein. Sta eimi tou Theou, kai di᾽ odontōn thēreōn alēthomai, da B chatharos artos Theou heurethō. Mallon Cholacheu sate ta thēria, hina moi taphos genōntai, kai mtan chataleipōsi 5 tōn tou sōmatos mon, hina mē chout' theis barys tini heurethēsomai. Tote de esomai mathētēs alēthēs Iēsou Christou, hote oude to syme mon ho chosmos opsetai (dd). Litaneusate "" ton K. rion "5 hyper emou, hina dia tōn organōn toutōn theǭ … diatassomai hymin" echeinoi apostoloi Iēsou Christou, egō de elachistos echeinoi eleutheroi, hōs douloi theou" egō de mechri nyn doulos" alla ean pathō, apeleutheros genēsomai Iēsou Christou, kai anastēsomai en autǭ eleutheros. Nyn manthanō, en autǭ dedemenos, mēden epithymein chosmichon hē mataion.

I write to all the churches and I charge all, that I die willingly for God, … do not become an untimely kindness to me. Let me be food for the beasts, through whom it is possible to attain to God. I am the wheat of God, and I am ground by the teeth of beasts, that I may be found pure bread of God. Rather coax the beasts, that they may become my tomb and leave nothing of my body, so that, when I have fallen asleep, I may not be a burden to anyone. Then I shall truly be a disciple of Jesus Christ, when the world will not even see my body. Entreat the Lord for me, that through these instruments I may be found a sacrifice to God. … I do not give you orders [as Peter and Paul did]: they were apostles of Jesus Christ, I am the least; they were free, as servants of God, but I am until now a slave; but if I suffer, I shall become a freedman of Jesus Christ, and shall rise in him free. Now, in my bonds, I am learning to desire nothing worldly or vain.

Textual problem in this passage: see the notes.

Rom 12:1 (allusion, low confidence) · 1 Cor 9:1 (allusion, medium confidence) · 1 Cor 7:22 (allusion, high confidence)

Notes and citation

Summary: Ignatius asks the Romans to let him be ground as God's wheat by the beasts, so that he may become a true disciple and a freedman of Christ.

Chapter 4. Some words are lost in the scan after “willingly for God” (“unless you hinder me; I beseech you”). Migne's notes, with the text of the Martyrdom of Ignatius, are removed in the middle; the words lost there (“as Peter and Paul”) are supplied in brackets by sense. 1 Cor 9:1; 7:22.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): δ Μειδρῆγ. οὐδὲν γάρ δἰ πι8δ. 551] (οτ, τιν, [8. Ῥωμαῖοι, οἱ τοῦδς ἀγῶνος θεαταὶ, οὐ φαύλης ἕνεχά τινος πράξεως ἣ μομφῆς ταῦτα πάσχω, ἀλλ᾽ ἕνεχ εὐσεδείας" Σῖτος γάρ εἰμι Θεοῦ, καὶ δι᾿ ὀδόντων θη. Ῥπ ἀλήθομαι, ἵνα ἄρτος χαθαρὸς γένωμαι, 4ὺξ εἰ Διὶ ἴῃ λει, αἱ 88 ἱρϑὶ υἱοθάαπιυτ, ἰφηδι}} 118 μου θεαταὶ, οὐ φαύλου τινὸς ἕνεχεν ἐμοὶ ταῦτα, οὐδὲ πονηρῶν πράξεων ὑπέχοντι δίχην" ἀλλ᾽ ὥστε ἐπιτυχεῖν, οὗπερ ἐρῶ καὶ ἀπλήστως ἐξίεμαι. γάρ εἶμι αὐτοῦ, καὶ δι᾽ ὀδόντων θηρίων ἀλήδομαι, ἵνὰ ἔν ) Βαρύς τινι εὑρεθήσομαι. Μειλρμγαοὶ. γένωμαι. ἰυ. ὡ Τότε δὲ ἔσομαι, υϑηυ6 14, θυσία εφεθω. ἐμ Ὁ χόσμος ὄψεται. Μειαρμιϑί. ἔπι ὁ κύσμοι ὄψεται, [0. → … .

Topics: Martyrdom

Cite (SBL): Ps.-Ignatius, Ign. long rec. 4.4 (PG 5:810; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-4-4). (abbreviation not yet checked)

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4.5PG 5:810

᾿Απὸ Συρίας μέχρι Ρώμης " θηριομαχῶ, διὰ γἧς καὶ θαλάσσης, νυχτὸς καὶ ἡμέρας, ἐνδεδεμένος ὃ δέχα λεοπάρδοις, ὅ ἐστι στρατιωτιχὸν τάγμα οὗ καὶ εὐεργετούμενοι χείρους γίνονται. Ἕν δὲ τοῖς ἀδιχήμασιν αὐτῶν μᾶλλον μαθητεύομαι" ἀλλ᾽ οὐ παρὰ τοῦτο δεδικαίωμαι. Ὁναίμην τῶν θηρίων τῶν ἐμοὶ ἡτοιμασμένων: ἃ καὶ εὔχομαι σύντομά ὃ" μοι εὑρεθῆναι" ἃ καὶ χολαχεύσω, συντόμως με χαταφαγεῖν, οὐχ ὥσπερ τινῶν δειλαινόμενα οὐχ ἧψαντο. Κἂν αὐτὰ δὲ ἑχόντα μὴ θέλῃ, ἐγὼ προσδιάσομαι. Συγγνώμην μοι … χομαι μαθητὴς εἶναι μηδέν με ζηλῶσαι τῶν ὁρατῶν καὶ τῶν ἀοράτων, ἵνα Ἴησοῦ Χρισταῦ Πῦρ καὶ σταυρὸς, θηρίων τε συστάσεις, ἀνατο. μελῶν, ἀλεσμοὶ 1 ὅλου τοῦ σώματος, πὶ χόλασις τοῦ διαδόλου ἐπ᾿ ἐμὲ ἐρχέσθω, μόνν ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω. ο Υ͂Ι, Οὐδέν με ὠφελήσει τὰ πέρατα " τοῦ χόσμω, οὐδὲ αἱ βασιλεΐαι τοῦ αἰῶνος τούτου χαλὸν ἐμοὶ ἀπο θανεῖν, διὰ Ἰησοῦν Χριστὸν ", ἢ βασιλεύειν τὸν περάτων τῆς γῆς. Τί γὰρ ὠφελεῖται ἄνθρωπος, ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὑτοὺ " … Τὸν Κύριον ποθῶ, τὸν Υἱὸν τοῦ Α ἁληθινοῦ Θεοῦ καὶ Πατρὸς, Ἰησοῦν τὸν Χριστόν. ἘἘ χεῖνον ζητῶ, τὸν ὑπὲρ ἡμῶν ἀποθανόντα καὶ ἀναστάντα. Συγγνωμονεῖτέ. μοι, ἀδελφοὶ, μὴ ἐμποδίσητέ μοι εἰς ζωὴν φθάσαι. Ἰησοῦς γάρ ἐστιν ἡ ζωὴ τῶν πιστῶν. Μὴ "5 θελήσητέ με ἀποθανεῖν θάνατος γάρ ἐστιν ἡ ἄνευ Χριστοῦ ζωή. Ταῦ Θεοῦ θέλοντά με εἶναι, χόσμῳ μὴ χαρίστισθε. ΓΑφετέ με καθαρὸν φῶς λαθεῖν. Ἐχεῖ παραγενόμενος, ἄνθρωπος Θεοῦ ἔσομαι. Ἐπιτρέψατέ μοι μιμητὴν εἶναι πάθους Χριστοῦ τοῦ Θεοῦ μου" εἴ τς αὑτὸν ἐν ἑαυτῷ 2 ἔχει, νοησάτω ὃ θέλω, καὶ συμπαθείτω μοι, εἰδὼς τὰ συνέχοντά με. ἯΙ]. Ὁ ἄρχων τοῦ αἰῶνος τούτου διαρπάσαι με βούλεται, καὶ τὴν εἰς τὸν Θεόν μου γνώμην διαφθεῖραι. Μηδεὶς οὖν τῶν παρόντων ᾽" ὑμῶν βοηθείτω αὐτῷ" μᾶλλον ἐμοὶ γένεσθε "", τοῦτ᾽ ἔστι, τῷ Θεῷ "5. Μὴ λαλῆτε Ἰησοῦν Χριστὸν, χόσμον δὲ προτιμᾶτε (θ0) βασχανία ἐν ὑμῖν μὴ χατοιχείτω" μηδὲ ἐὰν ἐγὼ ὑμᾶς παρὼν παραχαλῶ, πεισθῆτε" τούτοις δὲ μᾶλλον πιστεύσατε, οἷς (θ5) γράφω ὑμῖν. Ζῶν γὰρ γράφω ὑμῖν, ἐρῶν τοῦ διὰ Χριστὸν ἀποθα-νεῖν (θά). Ὁ ἐμὸς ἔρως ἐσταύρωται (θ5), καὶ οὐχ ἔστιν ἐν ἐμοὶ πῦρ φιλοῦν τι" ὕδωρ δὲ ζῶν, ἀλλόμεγυὺν ἐν ἐμοὶ, ἔσωθέν μοι λέγει" Δεῦρο πρὸς τὸν Παπέρα. Οὐχ ἥδομαι (θ7) τροφῇ φθορᾶς, οὐδὲ ἦδο- … οὐράνιον, ἄρτον ζωῆς, ὅ ἐστι σὰρξ "Ἶ Ἰησοῦ Χριστοῦ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ γενομένου ἐν ὑστέρῳ ἐχ σπέρματος Δαδὶδ καὶ ᾿Αδραάμ-" καὶ πόμα θέλω ([) τὸ αἷμα αὐτοῦ, ὅ ἐστιν ἀγάπη ἄφθαρτος, καὶ ἀένναος ζωή. ὙΠ. Οὐχ ἔτι θέλω χατὰ ἀνθρώπους ζῆν᾽ τοῦτο δὲ ἔσται, ἐὰν ὑμεῖς θέλητε" 5. Χριστῷ συνεσταύρωμωι" ζῶ δὲ, οὐχ ἔτι ἐγὼ, ἐπειδήπερ ζῇ ἐν ἐμοὶ ὁ Χριστός. Δι᾿ ὀλίγων γραμμάτων αἰτοῦμαι ὑμᾶς, μὴ (ἐ) παραιτήσασθέ με, πιστεύσατέ μοι, ὅτι τὸν Ἰησοῦν φιλῶ, τὸν ὑπὲρ ἐμοῦ παραδοθέντα. Τί ἀνταποδώσω τῷ Κυρίῷ περὶ πάντων ὧν ἀνταπέδωκέ μοι; Αὐτὸς δὲ ὁ Θεὸς καὶ Πατὴρ, καὶ ὁ Κύριος ᾧ) Ἰησοῦς ὁ Χριστὸς, φανερώσει ὑμῖν ταῦτα, ὅτι ἀληθῶς λέ- Β γω. Καὶ ὑμεῖς συνεύξασθέ μοι, ἵνα τοῦ σχοποῦ τύχω, ἐν Πνεύματι ἀγίω. Οὐ χατὰ σάρχα ὑμῖν ἔγραψα, ἀλλὰ χατὰ γνώμην θεοῦ. ᾿Εὰν πάθω, ἢγα-

᾿Apo Syrias mechri Rōmēs " thēriomachō, dia gēs kai thalassēs, nychtos kai hēmeras, endedemenos ho decha leopardois, ho esti stratiōtichon tagma hou kai euergetoumenoi cheirous ginontai. Hen de tois adichēmasin autōn mallon mathēteuomai" all᾽ ou para touto dedikaiōmai. Honaimēn tōn thēriōn tōn emoi hētoimasmenōn: ha kai euchomai syntoma ho" moi heurethēnai" ha kai cholacheusō, syntomōs me chataphagein, ouch hōsper tinōn deilainomena ouch hēpsanto. Kan auta de hechonta mē thelę̄, egō prosdiasomai. Syngnōmēn moi … chomai mathētēs einai mēden me zēlōsai tōn horatōn kai tōn aoratōn, hina Iēsou Christau Pyr kai stauros, thēriōn te systaseis, anato. melōn, alesmoi 1 holou tou sōmatos, pi cholasis tou diadolou ep᾿ eme erchesthō, monn hina Iēsou Christou epitychō. o UI, Ouden me ōphelēsei ta perata " tou chosmō, oude hai basileïai tou aiōnos toutou chalon emoi apo thanein, dia Iēsoun Christon ", ē basileuein ton peratōn tēs gēs. Ti gar ōpheleitai anthrōpos, ean ton kosmon holon kerdēsę̄, tēn de psychēn hautou " … Ton Kyrion pothō, ton Huion tou A halēthinou Theou kai Patros, Iēsoun ton Christon. EE cheinon zētō, ton hyper hēmōn apothanonta kai anastanta. Syngnōmoneite. moi, adelphoi, mē empodisēte moi eis zōēn phthasai. Iēsous gar estin hē zōē tōn pistōn. Mē "5 thelēsēte me apothanein thanatos gar estin hē aneu Christou zōē. Tau Theou thelonta me einai, chosmǭ mē charististhe. GAphete me katharon phōs lathein. Echei paragenomenos, anthrōpos Theou esomai. Epitrepsate moi mimētēn einai pathous Christou tou Theou mou" ei ts hauton en heautǭ 2 echei, noēsatō ho thelō, kai sympatheitō moi, eidōs ta synechonta me. HēI]. Ho archōn tou aiōnos toutou diarpasai me bouletai, kai tēn eis ton Theon mou gnōmēn diaphtheirai. Mēdeis oun tōn parontōn ᾽" hymōn boētheitō autǭ" mallon emoi genesthe "", tout᾽ esti, tǭ Theǭ "5. Mē lalēte Iēsoun Christon, chosmon de protimate (th0) baschania en hymin mē chatoicheitō" mēde ean egō hymas parōn parachalō, peisthēte" toutois de mallon pisteusate, hois (th5) graphō hymin. Zōn gar graphō hymin, erōn tou dia Christon apotha-nein (tha). Ho emos erōs estaurōtai (th5), kai ouch estin en emoi pyr philoun ti" hydōr de zōn, allomegyyn en emoi, esōthen moi legei" Deuro pros ton Papera. Ouch hēdomai (th7) trophę̄ phthoras, oude ēdo- … ouranion, arton zōēs, ho esti sarx "I Iēsou Christou tou Huiou tou Theou, tou genomenou en hysterǭ ech spermatos Dadid kai ᾿Adraam-" kai poma thelō ([) to haima autou, ho estin agapē aphthartos, kai aennaos zōē. HyP. Ouch eti thelō chata anthrōpous zēn᾽ touto de estai, ean hymeis thelēte" 5. Christǭ synestaurōmōi" zō de, ouch eti egō, epeidēper zę̄ en emoi ho Christos. Di᾿ oligōn grammatōn aitoumai hymas, mē (e) paraitēsasthe me, pisteusate moi, hoti ton Iēsoun philō, ton hyper emou paradothenta. Ti antapodōsō tǭ Kyriǭ peri pantōn hōn antapedōke moi? Autos de ho Theos kai Patēr, kai ho Kyrios hǭ) Iēsous ho Christos, phanerōsei hymin tauta, hoti alēthōs le- B gō. Kai hymeis syneuxasthe moi, hina tou schopou tychō, en Pneumati agiō. Ou chata sarcha hymin egrapsa, alla chata gnōmēn theou. ᾿Ean pathō, ēga-

From Syria to Rome I am fighting with beasts, by land and sea, by night and day, bound to ten leopards, that is, a company of soldiers, who become worse even when they are treated well. But by their wrongs I am the more made a disciple; yet I am not by this justified. May I have joy of the beasts that are prepared for me; I pray that they may be found prompt with me; I will even coax them to devour me promptly, not as with some, whom out of cowardice they did not touch. And if they are unwilling of themselves, I will force them. Forgive me … I am beginning to be a disciple. May nothing of things visible or invisible envy me, that I may attain to Jesus Christ. Fire and cross, and encounters with beasts, cuttings, tearings apart, … mangling of limbs, grinding of the whole body, and the punishment of the devil: let them come upon me, only that I may attain to Jesus Christ. [6] The ends of the world will profit me nothing, nor the kingdoms of this age. It is better for me to die for Jesus Christ than to reign over the ends of the earth. For “what does a man profit if he gains the whole world but … his own soul?” … I long for the Lord, the Son of the true God and Father, Jesus the Christ. Him I seek, who died and rose for us. Forgive me, brothers; do not hinder me from coming to life; for Jesus is the life of believers. Do not wish me to die; for life without Christ is death. Do not make a gift to the world of one who wishes to be God's. Allow me to receive pure light; when I have arrived there I shall be a man of God. Allow me to be an imitator of the passion of Christ my God. If anyone has him within himself, let him understand what I wish and sympathize with me, knowing what constrains me. [7] The ruler of this age wishes to carry me off and to corrupt my mind toward my God. Let none of you who are present help him; rather be on my side, that is, on God's. Do not speak of Jesus Christ while preferring the world. Let envy not dwell among you. Even if, when I am present, I entreat you, do not be persuaded; rather believe these things which I write to you. For I write to you while alive, longing to die for Christ. My love has been crucified, and there is no fire in me that loves anything; but living water, springing up in me, says to me within: “Come to the Father.” I take no pleasure in the food of corruption, nor in the pleasures … the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who in the last times came of the seed of David and Abraham; and as drink I desire his blood, which is incorruptible love and ever-flowing life. [8] I no longer wish to live according to men; and this will be, if you wish it. … “I have been crucified with Christ; and I live, yet no longer I,” since Christ lives in me. By this short letter I beg you, do not refuse me; believe me that I love Jesus, who was handed over for me. “What shall I render to the Lord for all that he has rendered to me?” But God the Father and the Lord Jesus the Christ will make these things plain to you, that I speak truly. And join in praying for me, that I may reach the goal, in the Holy Spirit. I have written to you not according to the flesh but according to the mind of God. If I suffer …

1 Cor 15:32 (allusion, medium confidence) · 1 Cor 4:4 (allusion, high confidence) · Matt 16:26 (quotation, high confidence) · John 14:6 (echo, low confidence) · John 4:14 (allusion, medium confidence) · John 6:33 (allusion, high confidence) · John 6:51 (allusion, medium confidence) · Rom 1:3 (allusion, medium confidence) · Gal 2:20 (quotation, high confidence) · Ps 116:12 (115:3 LXX) (quotation, high confidence)

Notes and citation

Summary: Ignatius describes his journey under guard, longs for the beasts and for the bread of God, and begs the Romans not to keep him from dying for Christ.

This ref holds chapters 5–8 ([6], [7], [8]) and breaks off at the end of 8. Migne's notes, with readings of the Metaphrastes text, Eusebius and others, are removed at four points; words of the letter lost there are marked “…” (among them “and loses” in Matt 16:26, and “I desire the bread of God” before “the heavenly bread”). The bread and drink are the flesh and blood of Christ, translated as written. Quotations: Matt 16:26; Gal 2:20; Ps 116:12 (LXX 115:3).

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): (τε! θεοῦ, υἱ ποδίογ ἱπίδεγρτγοβ, οἱ Νγάργιυοοίϊαηυν ἐον, σουσί με. 10. Ι ποι εἶο ἴδοι! μοΐογοβ ἢυπὶ. Αἱ 660 δοτγὰπὶ ἐπ} 11 ον. νῇ!, 28, ὅ πη5. οἱ Μοίδρηνγ. Ῥώμης αὐτῆς. ὃ π|8. εἱ τιμωρίας ὁ τρόπος μένει, ᾿Εγὼ τῶν θηρίων ἐχείνων εἰδὶ οἱ ἰ αἰπψαι,» αἱ οὐδουύνανλι Ολϑϑυθοπυβ : αυὶ 6ῦ) Ἃ καὶ εὔχομαι σύντομά μοι εὑρεθῆναι" ἃ καὶ χο.εικεύσω. Μοιδρίιγαοι. καὶ εὔχομαι ἕτοιμά Ὁ «θυδλ5 οἱ ορίο πε} νϑιοοὺβ 6556 Διὶ 26 ι}} αυοπιοάο οἱ Δηιθα νοῦδ χολαχεύειν 1508 ἐπὶ ἴῃ δα δϑύδιηῃ ορ᾽ ϑίοἷὰ : Μᾶλλον χολαχεύσατε τὰ θηρία, ἵνα Κἂν αὐτὰ δὲ ἑχόγτα μὴ θέ.ῃ. [ἃ οοάδχ Νγαργυοοίδιυβ. Ευδοθίυϑ : Κἂν αὐτὰ δὲ ἄχοντα μὴ θέλῃ, ν6] θελήσειεν, υἱ Βαρυεῖ ΜοίΔρἢΙ 568; ἴῃ γε] - Ἰιδγίηϊ, » δὲ ὁχ 60 ϑοριγοηπίυϑ : Εἰ γὰρ ἐπελθεῖν μὴ δυνάμει τοῦ ἐν σταυρῷ παγέντος ὑπὲρ σοῦ, ὕηρας κατηρέθισας ἐχ τοῦ χόσμου χωρίσαι σε πρὸς τὸν Το πὶ ἰγαἀυσογοηῖ. ν ἥυ 50, γοπῖΔπ). ν ΠΠΙΘΓΟΠΥΠΙ5. : ε ἰσῃοϑοίία τ δὶ, Μηδέν μὲ ζημῶσαι τῶν ὁρατῶν καὶ τῶν ἀοράτων. ὈοΒίἀδγδηίυν ἰδία ἰῃ ΜοΟΙΔρἢγαϑίδ : βοὴ ἐπ Γριθ5 : 4 ΝΊΠῚΕ δι υἶοῦ Υἱϑι Πα πὶ δι ἰην 5 9} 1.» Ἰαὰ οἱ ἰμν βὶ Πα πὶ, » Ἰπ} ἰνυπι ζηλῶσαι σοπὸδ 1η5. οἱ Μοίδρ!ιν". καὶ ζημιωθῇ τὴν ψυχὴν αὐτοῦ. σ → … ; τερπνά. 3 Μοίδρ!ιν. ἐν Χριστῷ Ἰησοῦ. " Ἰοηΐο (Θυ παι 51 Πρ. ΘΓ ἰὶς βου)» ΜΈβίΓῶ εἰ Θχρ)ϊοδιὶ : Τοῦτο τοὔνομα δηλοῖ τὸ δυσφορεῖν ἄγαν σχήματι, καὶ μεταθάλλειν ἄλλο τε εἰς ἄλλο, εἰ ἰὴ τινα καὶ ἀπορίαν, ὃ δὴ καὶ ῥιπτασμὸν χαλοῦσι. [εοἰοραη 55: πὸ ὁ ϑογ}}}} μοοίδι τ ᾿αὔτε βίδι 5, τὸ ἀδημονεῖν καὶ οἷον ἐχλελῦσθαι. ἴα Υ 400" ᾿Αντὶ τοῦ ἀποροῦσα καὶ ῥιπταζομένη, ἰπιαυῖε ἰα Β᾽’ ονοῦντες, ἣ δυσφοροῦντες, ἣ ἄγαν λυσσῶντες χὴ Καὶ κόλασις τοῦ διαδόλου ἐπ᾿ ἐμὲ ἐὐληβι ᾿ἰ δγῖς. ἐοη͵υποιοποιη χαΐ γειϊηοδὶ, οἱ ἐπ᾿ ἐμέ εξ. σᾶνοι διαθόλον εἰς ἐμὲ ἔλθωσιν. [Ὁ. {ἀρ γᾶ5ι., Μοὶ ἀποθανεῖν ἐν Χριστῷ Ἰησοῦ : εὐτι 40 υ. ἁποιϊέσῃ, → … ; Ἰφινοϑείια πὴ ϊπΐ, γαῖ γο δ; πα ἢ] {ἀ 6] υπι. Νὰ πὸ γυϑ] 8 πηουγὶ : ἴυγ ἢ} : ροιυδ τηθὶ δἰ 15, ἰὰ δϑἱὶ θεῖ. Να Ἰοφυδ- (1 Τὴν δὲ Καὶ ζημιωθῇ ν Ψυχὴν αὑτοῦ; εχ ΜΑΙ. χν!, 20. Μὴ ἐμποδίσητέ μοι εἰς ζωὴν φθάσαι. Μεἱπρο ι15 δὰ ν᾽ απ: » ἢ Δ θοηϊ τη55. γε υἱ, Ιν», : Μὴ θελήσητε. Μειδλρἢναϑί. μηδὲ θελήσ. (δδ) Τοῦ Θεοῦ θέλοντά με εἶναι, κόσμῳ μὴ χα- ᾿Επιτρέψατέ μοι μι ν εἶγαε πάθους τοῦ Χριστοῦ Θεοῦ μου. Α Τιιδοδοπίδη!5 οἱ (διηϊμητὴν εἶναι πάθους Χριστοῦ τοῦ Θεοῦ μου. Μᾶλλον δὲ παραγίνεσθε. [ρ. ἀπδις τὶ ι89) Τῷ Θεῳ. ἴἰὰ ἰάδριῃ σοάοχ Πα θοῖ : 0] «1}}, τοῦ Βασκανία. ἈΑπρ!ίοδη., « Πην] 418.» ει. νυ}» 8.» ἴω. Μηδὲ ἐὰν ἐγὼ ὑμᾶς παρὼν πεισθῆτε. Μεοιαρἢγαβι. : Μηδ᾽ ἂν ἐγὼ παρὼν παραχαλῶ ὑμᾶς, πεισθῆτέ μοι. 10. Πιστεύσατε, οἷς. Μειδρἢγαϑῖ. : Πείσθητε, οἷς ἐγώ. 10. Οὐχ ἔστιν ἐν ἐμοὶ πῦρ φιιοῦν τι" ὕδωρ δὲ ζῶν, ἀμλιλόμενον ἐν ἐμοὶ, ἔσωθὲν ι «1έγδι" Δεῦρο πρὸς τὸν Πατέρα. Μεοιδρ)γα5ι. : Οὐχ ἔστιν ἐν ἐμοὶ πὸὺρ φιλόθλον: ὕδωρ δὲ μᾶλλον ζῶν καὶ λαλοῦν ἐν ἐμοὶ, ἔσωθέν μοι λέγον " Δεῦρο πρὸς τὸν Πατέρα. → … .

Topics: Martyrdom

Cite (SBL): Ps.-Ignatius, Ign. long rec. 4.5 (PG 5:810; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-4-5). (abbreviation not yet checked)

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4.9PG 5:815

Μνημονεύετε ἐν τῇ εὐχῇ "" (θ) ὑμῶν τῆς ἐν Συρίᾳ Ἐχχλησίας, ἥτις ἀντ᾽ ἐμοῦ ποιμένι χρῆται τῷ Κυρίῳ, τῷ εἰπόντι " ᾿Εγώ εἶμι ὁ ποιμὴν ὁ καὶ μόνος αὑτὴν ἐπισχοπήσει, καὶ ἧ ὑμῶν εἰς αὑτὸν ἁγάπη. Ἐγὼ δὲ καὶ αἰσχύνομαι ἐξ αὐτῶν λέγεσθαι’ οὐ γάρ εἶμι ἄξιος ὧν ἔσχατος αὐτῶν, καὶ ἔχτρωμα ἀλλ᾽ ἢλέημαί τις εἶναι. ἐχν Θεοῦ ἐπι … τῶν Ἐχχλησιῶν τῶν δεξαμένων με εἰς ": Ἰησοῦ Χριστοῦ, οὐχ ὡς παροδεύοντα - καὶ γὰρ αἱ μὴ προσήχουσαί μοι, τῇ ὁδῷ, χατὰ πόλιν με προῆ- Χ Γράφω δὲ ὑμῖν ταῦτα ἀπὸ Σμύρνης, διὰ Ἐφεσίων τῶν ἀξιομαχαρίστων. Ἔστι δὲ ἅμα ἐμοὶ σὺν πολλοῖς καὶ ἄλλοις Κρόχος, τὸ ποθητὸν ὄνομα. Περὶ τῶν προσελθόντων "Ὁ ἀπὸ Συρίας εἰς Ῥώμην, εἰς δόξαν Θεοῦ, πιστεύω ὑμᾶς ἐπεγνωχέναίι " οἷς καὶ δηλώσετε, ἐγγύς με ὄντα " πάντες γάρ εἰσιν ἄξιοι Θεοῦ καὶ ὑμῶν οὖς πρέπον ἐστὶν ὑμῖν χατὰ πάντα ἀναπαῦσαι. Ἔγραψα δὲ ὑμῖν ταῦτα τῇ πρὸ ἐννέα λος, ἐν ὑπομονῇ Ἰησοῦ Χριστοῦ.

Mnēmoneuete en tę̄ euchę̄ "" (th) hymōn tēs en Syrią Echchlēsias, hētis ant᾽ emou poimeni chrētai tǭ Kyriǭ, tǭ eiponti " ᾿Egō eimi ho poimēn ho kai monos hautēn epischopēsei, kai hē hymōn eis hauton hagapē. Egō de kai aischynomai ex autōn legesthai’ ou gar eimi axios hōn eschatos autōn, kai echtrōma all᾽ ēleēmai tis einai. echn Theou epi … tōn Echchlēsiōn tōn dexamenōn me eis ": Iēsou Christou, ouch hōs parodeuonta - kai gar hai mē prosēchousai moi, tę̄ hodǭ, chata polin me proē- Ch Graphō de hymin tauta apo Smyrnēs, dia Ephesiōn tōn axiomacharistōn. Esti de hama emoi syn pollois kai allois Krochos, to pothēton onoma. Peri tōn proselthontōn "Ho apo Syrias eis Rhōmēn, eis doxan Theou, pisteuō hymas epegnōchenaii " hois kai dēlōsete, engys me onta " pantes gar eisin axioi Theou kai hymōn ous prepon estin hymin chata panta anapausai. Egrapsa de hymin tauta tę̄ pro ennea los, en hypomonę̄ Iēsou Christou.

Remember in your prayer the church in Syria, which in my place has as its shepherd the Lord who said, “I am the shepherd”; and he alone will oversee it, and your love toward him. But I am ashamed to be called one of them; for I am not worthy, being the last of them and an untimely birth; but I have obtained mercy to be someone, if I attain to God. … of the churches that received me in the name of Jesus Christ, not as a passer-by; for even those that did not lie on my way went before me from city to city. [10] I write these things to you from Smyrna, by the Ephesians, who are worthy of all blessedness. And with me, along with many others, is Crocus, a name dear to me. As to those who went before me from Syria to Rome for the glory of God, I believe you have come to know them; make known to them that I am near. For they are all worthy of God and of you; it is fitting that you refresh them in every way. I have written these things to you on the ninth day before … in the endurance of Jesus Christ.

John 10:11 (quotation, high confidence) · 1 Cor 15:8 (allusion, high confidence) · 1 Cor 15:9 (allusion, high confidence)

Notes and citation

Summary: Ignatius commends the church in Syria to the Romans' prayers and closes his letter from Smyrna.

This ref holds chapters 9 and 10 ([10]). Migne's notes are removed in chapter 9, where the words “my spirit greets you, and the love” are lost (“…”). The date at the end is incomplete in the scan (“the ninth day before …”). Quotations: John 10:11; 1 Cor 15:8–9.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): ἃ ἴῃ πιὸ. Αᾳυᾶ ἃυΐδην 414 νἷνα πηϑποὶ ἰη τη. ἰπ γί ηἐν σοὶ, Ἰγνάτιε: ὕδωρ δὲ ζῶν μᾶλλον καὶ λαλοῦν" Δεῦρο πρὸς τὸν Πατέρα" ὕδωρ τὸ ἐχ ζωῆς εἰς ζωὴν Οὐδὲ ἡδοναῖς τοῦ βίου τούτου. Οὐδὲ ἡδοναῖς ταῖς τοῦ βίου τούτου. αἱ. νηϊρί., Ό. πε οὖν, ἵνα καὶ ὑμεῖς θεληθῆτε; Οἱ πουδίογ ἱπιοΓΡΓῸΒ : δοοῦ. 20 : Ζέων ὡς ἀεὶ τῷ πνεύματι ὁ “υς, ἔχραξε σὺν πόθῳ ἐν μέσῳ τῶν χινδύνων᾽ Χριστὸν διώχω καίρων, Χριστῷ συνεσταύρωμα:, Ζῶ ὁὲ, (4 Μὴ πωραιτήσασθέ με. αδυπὶ ἱκίΔ οἱ ἴῃ Μο- ὋΟ Θεὸς καὶ Πατὴρ, καὶ ὁ Κύριος. 18 οἱ ει. νυΐϊραῖ., ε ")οευ5 οἱ Ῥαΐογ οἱ θοπήμυϑ. ν δὶς Ἰησοῦς ὁ Χριστὸς φανερώσει ὑμῖν ταῦτα, ὅτι ἀληθῶς λέγω Μοϊϑλριιγαϑῖ., ᾿Ιησοὺς δὲ Χριστὸς ὑμῖν ταῦτα φανερώσει. κὸ ἀζευδὲς στόμα, ὅτ' ἀληθῆ Καὶ ὑμεῖς συνεύξασϑὲ ἔτ, ἵνα τοῦ σκοποῦ τύχω. ἐν Πνεύματι ἁγίῳ. το [8 Μοιδρ Καὶ μόνος αὑτὴν ἐπισκοπήσει. Ἰὰ. : Μόνος εἴ. νυϊκαῖ. : ε Θυἱ ν᾽ βίαν ο8πὶ: » νοὶ, υἱ [ἢ Ροΐ 8. αἱ ἴῃ φυϊθυϑάδηι ἰοσίιν. [Ὁ. Τ πῇ → … .

Topics: Prayer, Martyrdom

Cite (SBL): Ps.-Ignatius, Ign. long rec. 4.9 (PG 5:815; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-4-9). (abbreviation not yet checked)

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Chapter 5

5.0PG 5:819

Ἰγνάτιος, ὁ καὶ Θεοφόρος, ᾿Εχχ.1ησίᾳ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ, τῇ οὔσῃ ἐν Φιιασμένῃ ἐν ὁμονοίᾳ Θεοῦ, καὶ ἀγα.1λομένῃ ἐν τῷ πάθει τοῦ Κυρίου ἡμῶν Ἰησοῦ "1." ἀδιαχρίτως, καὶ ἐν τῇ ἀναστάσει αὐτοῦ ροφορημένῃ ἐν παντὶ ἐλέει. ἣν ἀσπάζομαι ἐν αἵματι Ἰησοῦ Χριστοῦ, ἦτις ἐστὶ χαρὰ αἰώνιος καὶ παράμονος" μάλιστα ἐν ἑνὶ οὖσι σὺν τῷ ἐπισχόπῳ καὶ τοῖς πρεσδυτέροις καὶ διακόνοις, ἀποδεδειγμένοις ἂν θελήματι Θεοῦ Πατρὸς, διὰ τοῦ Κυρίου ᾿Ιησοῦ Χριστοῦ, ὃς κατὰ τὸ ἴδιον βούιϊλημα 88 ἐστήριξεν αὐτοῦ βεἑαίως τὴν ᾿Εχχιησίαν ἐπὶ τῇ πέτρᾳ, οἶχο- … χιύσαντες 8 οἱ ἄνεμοι καὶ οἱ ποταμοὶ οὐχ ἴσχυσαν αὐτὴν ἀνατρέψωμι, ἀ.11λὰ μηδὲ ἱἰσχύσειάν ποτε τὰ πνευματιχὰ. τῆς πονηρίας, ἐξασθεγήσειαν δυνάμει Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν.

Ignatios, ho kai Theophoros, ᾿Echch.1ēsią Theou Patros kai Kyriou Iēsou Christou, tę̄ ousę̄ en Phiiasmenę̄ en homonoią Theou, kai aga.1lomenę̄ en tǭ pathei tou Kyriou hēmōn Iēsou "1." adiachritōs, kai en tę̄ anastasei autou rophorēmenę̄ en panti eleei. hēn aspazomai en haimati Iēsou Christou, ētis esti chara aiōnios kai paramonos" malista en heni ousi syn tǭ epischopǭ kai tois presdyterois kai diakonois, apodedeigmenois an thelēmati Theou Patros, dia tou Kyriou ᾿Iēsou Christou, hos kata to idion bouiïlēma 88 estērixen autou beeaiōs tēn ᾿Echchiēsian epi tę̄ petrą, oicho- … chiysantes 8 hoi anemoi kai hoi potamoi ouch ischysan autēn anatrepsōmi, a.11la mēde hiischyseian pote ta pneumaticha. tēs ponērias, exasthegēseian dynamei Iēsou Christou tou Kyriou hēmōn.

Ignatius, who is also called Theophorus, to the church of God the Father and of the Lord Jesus Christ which is in Philadelphia, … established in the concord of God, rejoicing without wavering in the passion of our Lord Jesus, and fully assured in his resurrection in all mercy; which I greet in the blood of Jesus Christ, which is eternal and abiding joy; especially if they are at one with the bishop and the presbyters and deacons, appointed by the will of God the Father through the Lord Jesus Christ, who according to his own will firmly established his church upon the rock … the winds and the rivers beating against it have not been able to overturn it; nor may the spiritual forces of wickedness ever prevail, but may they be weakened by the power of Jesus Christ our Lord.

Matt 16:18 (allusion, high confidence) · Matt 7:25 (allusion, high confidence) · Eph 6:12 (allusion, medium confidence)

Notes and citation

Summary: Ignatius greets the church at Philadelphia, founded on the rock and united with its bishop, presbyters and deacons.

Long recension of Ignatius, To the Philadelphians, inscription. Words are lost at the start (“which has obtained mercy”) and in the middle, where Migne's notes and readings of the Metaphrastes text of Romans 10 are removed (“…”; the letter speaks there of a spiritual building not made with hands). Matt 16:18; 7:25; Eph 6:12.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): 32 4], ὡς. ἀγάπῃ. ὃ )8. θέλημα. 8" ΜΔ}. χν!, 18. « γώ ο ββογηῖ. » [ῃ. Δ ῃη9. σάρχα. ΜοίδριΓ. σάρχα, χατὰ πόλιν. 3" π|5. οἱ Μοίλρ!)". τῶν συνελθόντων μοι. Εἰς τέκος. ᾿Αγαπητοῖ, ἴῃ Μειαρ γδϑία δά ἀϊὶ- Ι. Ὁ. Ρίνγαςι., Σὺν ἄλλοις πολλοῖς ἅμα ἐμοὶ καί. 1». Περὶ τῶν προσελθόντων. 1ἀά. : τῶν συνελθόν- ( Τῇ πρὸ ἐννέα Καιανγδῶν Σεπτεμόρίων. Υ εἰ, () Τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ ἀδιαχρίτως. Ἀπᾳ}}- : Ὁ → … .

Topics: Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.0 (PG 5:819; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-0). (abbreviation not yet checked)

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5.1PG 5:819

Θεασάμενος ὑμῶν τὸν ἐπίσχοπον, ἔγνων ὅτι οὖχ ἀφ᾽ ἑαυτοῦ, οὐδὲ δι᾽ ἀνθρώπων ἠξιώθη τὴν διαχονίαν τὴν εἰς τὸ χοινὸν ἀνήχουσαν ἐγχειρισθῆναι, οὐδὲ χατὰ χενοδοξίαν, ἀλλ᾽ ἐν ἀγάπῃ Ἰησοῦ Χριστοῦ, καὶ Θεοῦ Πατρὸς τοῦ ἐγέέραντος αὐτὸν ἐχ νεχρῶν. οὗ χαταπέπληγμαι τὴν ἐπιείχειαν’ ὃς σιγῶν πλέον δύναται τῶν πλέον λαλούντων. Συνήρμοσται γὰρ ταῖς ἔντολαῖς Κυρίου, καὶ τοῖς δικαιώμασιν, ὡς χορδαὶ τῇ χιθάρχ" καὶ ἔστιν ἄμεμπτος, οὐχ ἧττον Ζαχαρίου τοῦ ἱερέως. Διὸ μακαρίζει μου ἡ ψυχὴ τὴν εἰς Θεὸν αὐτοῦ γνώμτν δ, ἐπιγνοὺς ἐνάρετον καὶ τελείαν οὖσαν τὸ ἀχίνητον αὐτοῦ, καὶ τὸ ἀόργητον ἐν πάσῃ ἐπιειχείᾳ Θεοῦ ζῶντος.

Theasamenos hymōn ton epischopon, egnōn hoti ouch aph᾽ heautou, oude di᾽ anthrōpōn ēxiōthē tēn diachonian tēn eis to choinon anēchousan encheiristhēnai, oude chata chenodoxian, all᾽ en agapę̄ Iēsou Christou, kai Theou Patros tou egeerantos auton ech nechrōn. hou chatapeplēgmai tēn epieicheian’ hos sigōn pleon dynatai tōn pleon lalountōn. Synērmostai gar tais entolais Kyriou, kai tois dikaiōmasin, hōs chordai tę̄ chitharch" kai estin amemptos, ouch hētton Zachariou tou hiereōs. Dio makarizei mou hē psychē tēn eis Theon autou gnōmtn d, epignous enareton kai teleian ousan to achinēton autou, kai to aorgēton en pasę̄ epieicheią Theou zōntos.

Having seen your bishop, I know that it was not of himself, nor through men, nor out of vainglory, that he was counted worthy to be entrusted with the ministry that concerns the common good, but in the love of Jesus Christ and of God the Father who raised him from the dead. I am struck with amazement at his gentleness: by silence he can do more than those who talk much. For he is attuned to the commandments of the Lord and his ordinances as strings to a lyre, and he is blameless no less than Zechariah the priest. Therefore my soul counts blessed his mind toward God, knowing it to be virtuous and perfect, and his steadfastness and freedom from anger in all the gentleness of the living God.

Gal 1:1 (allusion, high confidence) · Luke 1:6 (allusion, high confidence)

Notes and citation

Summary: Ignatius praises the bishop of Philadelphia, appointed not by men but in the love of Christ.

Chapter 1. Gal 1:1; Luke 1:6.

Topics: Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.1 (PG 5:819; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-1). (abbreviation not yet checked)

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5.2PG 5:819

Ὡς τέχνα οὗ, φωτὸς, ἀληθείας, φεύγετε τὸν μερισμὸν τῆς ἑνότητος, καὶ τὴν χαχοδιδασχαλίαν τῶν αἰἱρεσιωτῶν, ἐξ ὧν μοιζυσμὸς ἐξῆλθεν εἰς πᾶσαν τὴν γῆν. Ὅπον δὲ ὁ ποιμήν ἐστιν, ἐκεῖ ὡς πρόδατα ἀχολουθεῖτε. Πολλοὶ γὰρ λύχοι τοὺς θεοδρόμους " ἀλλ᾽ ἐν τῇ ἑνότητι ὑμῶν οὐχ ἕξουσι τόπον.

Hōs techna hou, phōtos, alētheias, pheugete ton merismon tēs henotētos, kai tēn chachodidaschalian tōn aiiresiōtōn, ex hōn moizysmos exēlthen eis pasan tēn gēn. Hopon de ho poimēn estin, ekei hōs prodata acholoutheite. Polloi gar lychoi tous theodromous " all᾽ en tę̄ henotēti hymōn ouch hexousi topon.

As children of light and truth, flee the division of unity and the evil teaching of the heretics, from whom “defilement has gone forth into all the land.” And where the shepherd is, there follow as sheep. For many wolves … those who run towards God; but in your unity they will have no place.

Eph 5:8 (allusion, medium confidence) · Jer 23:15 (quotation, high confidence) · John 10:4 (allusion, medium confidence) · Acts 20:29 (allusion, medium confidence)

Notes and citation

Summary: Ignatius urges the Philadelphians to flee division and heresy and to follow their shepherd.

Chapter 2. A few words are lost before “those who run towards God” (the wolves' captivating of them with evil pleasure). Jer 23:15; Acts 20:29.

Topics: Heresy, Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.2 (PG 5:819; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-2). (abbreviation not yet checked)

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5.3PG 5:819

᾿Απέχεσθε οὖν τῶν χαχῶν βοτανῶν, ἅστινας Ἰησοῦς Χριστὸς οὐ γεωργεῖ, ἀλλ᾽ ὁ ἀνθρωποχτόνος θὴρ, διὰ τὸ μὴ εἶναι αὑτὰς ᾿" φυτείαν Παπρὸς, ἀλλὰ σπέρμα τοῦ πονηροῦ. Οὐχ ὅτι παρ᾽ ὑμῖν μερισμὸν εὗραν "5, ταῦτα γράφω" ἀλλὰ προασφαλίζομαι ὑμᾶς ὡς τέχνα Θεοῦ. “Ὅτοι γὰρ Χριστοῦ Ν᾽ ῦ ἐχχλίνωσιν αὐτοῦ, καὶ τὴν χοινωνίαν ἀσπάσωνται μετὰ τῶν χατηραμένων, οὗτοι σὺν αὐτοῖς ἐχχοπήσονται" οὐ γάρ εἰσι γεώργιον Χριστοῦ, ἀλλ᾽ ἐχθροῦ σπορά᾽ οὗ ῥυσθείητε πάντοτε εὐχαῖς τοῦ προχαθεζομένον ὑμῶν … οὖν ὑμᾶς ἐν Κυρίῳ, ὅσοι ἂν μετανοήσαντες ἔλθωσιν ἐπὶ τὴν ἐνότητα τῆς Ἐχχλησίας, προσδέχεσθε αὐτοὺς μετὰ πάσης πραότητος, ἵνα διὰ τῆς χρηστότητος καὶ παγίδος, ἄξιοι Ἰησοῦ Χριστοῦ γενόμενοι, σωτηρίας αἰωνίου τύχωσιν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ. ᾿Αδελφοὶ, μὴ πλανᾶσθε. Εἴ τις σχίζοντι ἀπὸ τῆς ἀληθείας ἀχολουθεζ, βασιλείαν Θεοῦ οὐ χληρονομιἦσει᾽" καὶ εἴ τις οὐχ ἀφίσταται τοῦ ψευδολόγου ρυχος, εἷς γέενναν χαταχριθήσεται. Οὔτε γὰρ εὖσε- Θὼν ἀφίστασθαι χρὴ, οὔτε δὲ δυσσεδέσι συγχεῖσθαι δεῖ. Εΐ τις ἐν ἀλλοτρίζ γνώμῃ περιπατεῖ, οὗτος οὖχ ἔστι Χριστοῦ, οὗτε τοῦ πάθους αὐτοῦ χοινωνός " ἀλλ᾽ ἔστιν ἀλώπηξ, φθορεὺς ἀμπελῶνος Χριστοῦ. Τῷ τοιούτῳ μὴ συναναμίγνυσθε, ἵνα μὴ συναπόλησθϑε αὑτῷ χἂν πατὴρ ἧ, χἂν υἱὸς, χἂν ἀδελφὸς, χἂν οἰχεῖος. Οὐ φείσεται γάρ σου, φησὶν, ὁ ὀρθαλμὸς ἐπ᾿ αὐτῷ. Τοὺς μισοῦντας οὖν τὸν Θεὸν, μισεῖν χρὴ καὶ ὑμᾶς, καὶ ἐπὶ τοῖς ἐχθροῖς αὐτοῦ ἐκτήκεσθαι οὐ μὴν καὶ τύπτειν αὐτοὺς ἣ διώχειν, χαθὼς τὰ ἔθνη τὰ μὴ εἰδότα τὸν Κύριον καὶ Θεόν" ἀλλ᾽ ἐχθροὺς μὲν ἡγεῖσθαι, καὶ χωρίζεσθαι ἀπ᾽ αὐὖτῶν νουθετεῖν δὲ αὐτοὺς, καὶ ἐπὶ μετάνοιαν παραχαλεῖν, ἐὰν ἄρα ἀχούσωσιν, ἐὰν ἄρα ἐνδῶσι. Φιλάνθρωπος γάρ ἔστιν ὁ θεὸς ἡμῶν, καὶ πάντας ἀνθρώπους θέλει σωθῆγνιι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐ θεῖν. Διὸ τὸν ἥλιον αὑτοῦ δι ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει τὸν ὑετὸν δ᾽ ἐπὶ δικαίους καὶ ἀδίχους " οὗ τῆς ( χρηστότητος θέλων καὶ ἡμᾶς εἶναι μιμητὰς ὁ Κύριος, λέγει - Γίνεσθε τέλειοι, καθὼς καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.

᾿Apechesthe oun tōn chachōn botanōn, hastinas Iēsous Christos ou geōrgei, all᾽ ho anthrōpochtonos thēr, dia to mē einai hautas ᾿" phyteian Papros, alla sperma tou ponērou. Ouch hoti par᾽ hymin merismon heuran "5, tauta graphō" alla proasphalizomai hymas hōs techna Theou. “Hotoi gar Christou N᾽ y echchlinōsin autou, kai tēn choinōnian aspasōntai meta tōn chatēramenōn, houtoi syn autois echchopēsontai" ou gar eisi geōrgion Christou, all᾽ echthrou spora᾽ hou rhystheiēte pantote euchais tou prochathezomenon hymōn … oun hymas en Kyriǭ, hosoi an metanoēsantes elthōsin epi tēn enotēta tēs Echchlēsias, prosdechesthe autous meta pasēs praotētos, hina dia tēs chrēstotētos kai pagidos, axioi Iēsou Christou genomenoi, sōtērias aiōniou tychōsin en tę̄ basileią tou Christou. ᾿Adelphoi, mē planasthe. Ei tis schizonti apo tēs alētheias acholouthez, basileian Theou ou chlēronomiēsei᾽" kai ei tis ouch aphistatai tou pseudologou rychos, heis geennan chatachrithēsetai. Oute gar euse- Thōn aphistasthai chrē, oute de dyssedesi syncheisthai dei. Eï tis en allotriz gnōmę̄ peripatei, houtos ouch esti Christou, houte tou pathous autou choinōnos " all᾽ estin alōpēx, phthoreus ampelōnos Christou. Tǭ toioutǭ mē synanamignysthe, hina mē synapolēsthϑe hautǭ chan patēr hē, chan huios, chan adelphos, chan oicheios. Ou pheisetai gar sou, phēsin, ho orthalmos ep᾿ autǭ. Tous misountas oun ton Theon, misein chrē kai hymas, kai epi tois echthrois autou ektēkesthai ou mēn kai typtein autous hē diōchein, chathōs ta ethnē ta mē eidota ton Kyrion kai Theon" all᾽ echthrous men hēgeisthai, kai chōrizesthai ap᾽ auytōn nouthetein de autous, kai epi metanoian parachalein, ean ara achousōsin, ean ara endōsi. Philanthrōpos gar estin ho theos hēmōn, kai pantas anthrōpous thelei sōthēgnii, kai eis epignōsin alētheias e thein. Dio ton hēlion hautou di epi ponērous kai agathous, kai brechei ton hyeton d᾽ epi dikaious kai adichous " hou tēs ( chrēstotētos thelōn kai hēmas einai mimētas ho Kyrios, legei - Ginesthe teleioi, kathōs kai ho Patēr hymōn ho ouranios teleios estin.

Keep away, then, from the evil plants, which Jesus Christ does not tend, but the man-slaying beast, because they are not the Father's planting but the seed of the evil one. It is not because I have found division among you that I write these things; but I fortify you beforehand as children of God. For as many as are of Christ … turn away from him and embrace communion with the accursed, these will be cut off with them; for they are not Christ's husbandry but the enemy's sowing; from whom may you always be delivered by the prayers of the one who presides over you … you, then, in the Lord: as many as repent and come to the unity of the church, receive them with all gentleness, so that through your kindness and forbearance they may become worthy of Jesus Christ and obtain eternal salvation in the kingdom of Christ. Brothers, do not be deceived: if anyone follows one who makes a schism from the truth, he will not inherit the kingdom of God; and if anyone does not stand apart from the lying preacher, he will be condemned to Gehenna. For one must neither separate from the godly nor associate with the ungodly. If anyone walks in a strange opinion, he is not Christ's, nor a partaker of his passion, but is a fox, a destroyer of the vineyard of Christ. Do not mix with such a person, lest you perish with him, even if he be father or son or brother or kinsman. For “your eye,” he says, “shall not spare him.” You too, then, must hate those who hate God, and pine away over his enemies; yet not beat them or persecute them, as do the Gentiles who do not know the Lord and God, but regard them as enemies and separate from them, while admonishing them and exhorting them to repentance, if perhaps they will hear, if perhaps they will yield. For our God is a lover of mankind, and “wishes all men to be saved and to come to the knowledge of the truth.” Therefore he “makes his sun rise on the evil and the good, and sends rain on the just and the unjust”; and wishing us also to be imitators of his kindness, the Lord says: “Be perfect, as your heavenly Father is perfect.”

Matt 15:13 (allusion, high confidence) · Matt 13:25 (allusion, medium confidence) · 1 Cor 6:9 (allusion, high confidence) · Song 2:15 (allusion, high confidence) · Deut 13:8 (quotation, high confidence) · Ps 139:21 (138:21 LXX) (allusion, high confidence) · 1 Tim 2:4 (quotation, high confidence) · Matt 5:45 (quotation, high confidence) · Matt 5:48 (quotation, high confidence)

Notes and citation

Summary: Ignatius warns against schismatics and false teachers, urges the Philadelphians to receive the penitent gently, and forbids violence against God's enemies.

Chapter 3. Migne's notes are removed after “presides over you”; the words lost there (“shepherd … I exhort”) and earlier (“are with the bishop; but as many as”) are marked “…”. “Forbearance” renders the scan's παγίδος, a misreading (probably for ἀνεξικακίας or the like; translated by sense). The long recension adds the instructions on hating God's enemies without violence; translated as written. Quotations: Matt 15:13; 13:25; 1 Cor 6:9–10; Song 2:15; Deut 13:6–8; Ps 139:21 (LXX 138:21); 1 Tim 2:4; Matt 5:45, 48.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): 89. 4], αὐτούς. δι (8]. ν.1. 86 τῃς, ἀγάπην καὶ δ → … .

Topics: Heresy, Ethics

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.3 (PG 5:819; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-3). (abbreviation not yet checked)

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5.4PG 5:819

᾿γὼ πέποιθα εἰς ὑμᾶς ἐν Κυρίῳ, ὅτι οὐδὲν ἄλλη φρονήτετε, Διὸ καὶ θαῤῥῶν γράφω τῇ ἀξιοθέῳ ἀγάπῃ ὑμῶν, παραχαλῶν ὑμᾶς, μιᾷ πίστει, καὶ ἑνὶ χηρύγματι, καὶ μιᾷ εὐχαριστίᾳ χρῆσθαι. Μία Ἰάρ ἐστιν ἡ σὰρξ τοῦ Κυρίου Ἰησοῦ "5, καὶ ἕν αὐτοῦ τὸ αἴμα τὸ ὑπὲρ ἡμῶν ἐχχυθέν - εἷς καὶ ἄρτος τοῖς πᾶσιν ἐθρύφθη, καὶ ἕν ποτήριον τοῖς ὅλοις διενεμήθη " ἕν θυσιαστήριον πάσῃ τῇ Ἐχχλησίᾳ, … διαχόνοις τοῖς συνδούλοις μου. Ἑπείπερ καὶ εἷς ὃ) ἀγέννητος, ὁ Θεὸς καὶ Πατήρ᾽ καὶ εἷς μονογενῆς, Υἱὸς, Θεὸς Λόγος, καὶ ἄνθρωπος " καὶ εἷς ὁ Παράχλητος, τὸ Πνεῦμα τῆς ἀληθείας ᾿ ἕν ὃ καὶ τὸ χίρυγμα- χκαὶ ἣ πίστις μία, καὶ τὸ βάπτισμα ἕν᾿ χα μία ἡ Ἐχχλησία, ἣν ἱδρύσαντο οἱ ἅγιοι ἃ πόστολοι ἀτὸ περάτων ἕως περάτων, ἐν τῷ αἴματι τοῦ Χριστῶ, οἰχείοις ἱδρῶσι καὶ πόνοις. Καὶ ὑμᾶς οὖν χρὴ, ὑς “λαὸν περιούσιον, καὶ ἔθνος ἅγιον, ἂν ὁμονοῖ πάντα ἐν Χριστῷ ἐπιτελεῖν. Αἱ γυναΐῖχες, τοῖς ἐν δράσιν ὑποτάγητε ἐν φόδῳ Θεοῦ" αἱ παρθένοι, τῷ Χριστῷ ἐν ἀφθαρσίᾳ" οὐ βδελυσσόμεναι γάμον, ἀλλὰ ἀλλ᾽ ἕνεχα τῆς τοῦ νόμον ὅ7 μελέτης. Τὰ τέχνα, πειθαρχεῖτε τοῖς γονεῦσιν ὑμῶν, καὶ στέργετε αὐτοὺς ὡς συνεργοὺς Θεοῦ εἰς τὴν ὑμετέραν γέννησιν᾽ ὁ δοῦλοι, ὑποτάγητε τοῖς χυρίοις ἐν Θεῷ, ἵνα Χριστοῦ ἀπελεύθεροι γένησθε. Οἱ ἄνδρες, ἀγαπᾶτε τὰς Ὁ» ναῖΐῖχας ὑμῶν, ὡς ὁμοδούλους Θεῷ, ὡς οἰχεῖον σῶμα, ὡς χοινωνοὺς βίου, καὶ συνεργοὺς τεχνογονίας. Αἱ παρθένοι, μόνον τὸν Χριστὸν πρὸ ὀφθαλμῶν ἔχετε, καὶ τὸν αὐτοῦ Πατέρα, ἕν ταῖς εὐχαῖς, φωτινό μεναι ὑπὸ τοῦ Πνεύματος. Ὁναίμην ὑμῶν τῆς τι» σύνης, ὡς Ἡλία, ὡς Ἰησοῦ τοῦ Ναυῆ, ὑς Μελχισεδὲχ, ὡς Ἑλισσαίου, ὡς Ἱερεμίου, ὡς τοῦ Βαπτιστοῦ Ἰωάννου, ὡς τοῦ ἦγαπτ, μένου μαθητοῦ, ὡς Τιμοθέου, ὡς Τίτου, ὡς Εὐοδίου, ὑς Κλήμεντος, τῶν ἐν ἁγνείᾳ ἐξελθόντων τὸν βίον᾽ οὐ ψέγω 59 δὲ τοὺς λοιποὺς μαχαρίους,, ὅτι γάμοις … γὰρ ἄξιος Θεοῦ εὑρεθεὶς, πρὸς τοῖς ἴχνεσιν αὐτῶν εὑρεθῆναι ἐν τῇ βασιλείᾳ: ὡς ᾿Αδραὰμ, καὶ Ἰσαὰχ, καὶ Ἰαχὼδ, ὡς Ἰωσὴφ, καὶ Ἰσαῖου 53, καὶ τῶν ἄλλων προφητῶν: ὡς Πέτρον, καὶ Παύλου καὶ τῶν ἄλλων ἀποστόλων, τῶν γάμοις προσομιλησάντων " 5 οὐχ ὑπὸ προθυμίας δὲ 5" τῆς περὶ τὸ πρᾶγμα, ἀλλ᾽ ἐπ᾽ ἐννοίας ἑαυτῶν “δ τοῦ γένους, ἔσχον ἐχείνους. Οἱ πατέρες, ἐχτρέφετε τοὺς ἑαυτῶν παῖδας ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου " καὶ διδάσχετε αὐτοὺς τὰ ἱερὰ γράμματα, καὶ τέχνας, πρὸς τὸ μὴ ἀργίᾳ καίρειν. Καιῶς δὲ, φησὶν, ἐκτρέφει πατὴρ δίχωιος" ἐπὶ υἱῷ συνετῷ εὐφρανθήσεται ἡ καρδία αὑτοῦ. Οἱ χύριοι, εὐμενῶς τοῖς οἰχέταις προσέχετε, ὡς ὁ ἅγιος Ἰὼ ἐδίδαξε. Μία γὰρ φύσις, καὶ ἕν τὸ γένος τῆς ἀνθρωπότητος. ᾿Εν γὰρ Χριστῷ οὔτε

᾿gō pepoitha eis hymas en Kyriǭ, hoti ouden allē phronētete, Dio kai tharrhōn graphō tę̄ axiotheǭ agapę̄ hymōn, parachalōn hymas, mią pistei, kai heni chērygmati, kai mią eucharistią chrēsthai. Mia Iar estin hē sarx tou Kyriou Iēsou "5, kai hen autou to aima to hyper hēmōn echchythen - heis kai artos tois pasin ethryphthē, kai hen potērion tois holois dienemēthē " hen thysiastērion pasę̄ tę̄ Echchlēsią, … diachonois tois syndoulois mou. Hepeiper kai heis ho) agennētos, ho Theos kai Patēr᾽ kai heis monogenēs, Huios, Theos Logos, kai anthrōpos " kai heis ho Parachlētos, to Pneuma tēs alētheias ᾿ hen ho kai to chirygma- chkai hē pistis mia, kai to baptisma hen᾿ cha mia hē Echchlēsia, hēn hidrysanto hoi hagioi ha postoloi ato peratōn heōs peratōn, en tǭ aimati tou Christō, oicheiois hidrōsi kai ponois. Kai hymas oun chrē, hys “laon periousion, kai ethnos hagion, an homonoi panta en Christǭ epitelein. Hai gynaïiches, tois en drasin hypotagēte en phodǭ Theou" hai parthenoi, tǭ Christǭ en aphtharsią" ou bdelyssomenai gamon, alla all᾽ henecha tēs tou nomon ho7 meletēs. Ta techna, peitharcheite tois goneusin hymōn, kai stergete autous hōs synergous Theou eis tēn hymeteran gennēsin᾽ ho douloi, hypotagēte tois chyriois en Theǭ, hina Christou apeleutheroi genēsthe. Hoi andres, agapate tas Ho» naiïichas hymōn, hōs homodoulous Theǭ, hōs oicheion sōma, hōs choinōnous biou, kai synergous technogonias. Hai parthenoi, monon ton Christon pro ophthalmōn echete, kai ton autou Patera, hen tais euchais, phōtino menai hypo tou Pneumatos. Honaimēn hymōn tēs ti» synēs, hōs Hēlia, hōs Iēsou tou Nauē, hys Melchisedech, hōs Helissaiou, hōs Hieremiou, hōs tou Baptistou Iōannou, hōs tou ēgapt, menou mathētou, hōs Timotheou, hōs Titou, hōs Euodiou, hys Klēmentos, tōn en hagneią exelthontōn ton bion᾽ ou psegō 59 de tous loipous macharious,, hoti gamois … gar axios Theou heuretheis, pros tois ichnesin autōn heurethēnai en tę̄ basileią: hōs ᾿Adraam, kai Isaach, kai Iachōd, hōs Iōsēph, kai Isaiou 53, kai tōn allōn prophētōn: hōs Petron, kai Paulou kai tōn allōn apostolōn, tōn gamois prosomilēsantōn " 5 ouch hypo prothymias de 5" tēs peri to pragma, all᾽ ep᾽ ennoias heautōn “d tou genous, eschon echeinous. Hoi pateres, echtrephete tous heautōn paidas en paideią kai nouthesią Kyriou " kai didaschete autous ta hiera grammata, kai technas, pros to mē argią kairein. Kaiōs de, phēsin, ektrephei patēr dichōios" epi huiǭ synetǭ euphranthēsetai hē kardia hautou. Hoi chyrioi, eumenōs tois oichetais prosechete, hōs ho hagios Iō edidaxe. Mia gar physis, kai hen to genos tēs anthrōpotētos. ᾿En gar Christǭ oute

I am confident of you in the Lord that you will think nothing else. Therefore I write boldly to your God-worthy love, exhorting you to use one faith, one preaching, and one Eucharist. For there is one flesh of the Lord Jesus, and one is his blood that was shed for us; one bread also was broken for all, and one cup was distributed to all; one altar for the whole church … deacons, my fellow servants. Since also there is one unbegotten, God and Father; and one only-begotten Son, God the Word, and man; and one Paraclete, the Spirit of truth; and one preaching, and one faith, and one baptism; and one church, which the holy apostles founded from one end [of the earth] to the other in the blood of Christ, with their own sweat and toil. You too, then, “as a people of his own possession and a holy nation,” must accomplish all things in concord in Christ. Wives, be subject to your husbands in the fear of God. Virgins, [be subject] to Christ in incorruption, not abhorring marriage, but for the sake of the study of the law. Children, obey your parents and love them as God's fellow workers in your birth. Slaves, be subject to your masters in God, that you may become freedmen of Christ. Husbands, love your wives as fellow servants of God, as your own body, as partners of your life and fellow workers in the bearing of children. Virgins, have Christ alone before your eyes, and his Father, in your prayers, being enlightened by the Spirit. May I have joy of your purity, as of Elijah, of Joshua the son of Nun, of Melchizedek, of Elisha, of Jeremiah, of John the Baptist, of the beloved disciple, of Timothy, of Titus, of Euodius, of Clement, who departed this life in chastity. Yet I do not blame the other blessed ones because they were joined in marriage … For [I pray that], being found worthy of God, [I may be found] at their feet in the kingdom, as at the feet of Abraham and Isaac and Jacob, of Joseph and Isaiah and the other prophets, of Peter and Paul and the other apostles who were married; it was not from eagerness for the thing, but out of regard for their posterity, that they had wives. Fathers, bring up your children in the discipline and admonition of the Lord, and teach them the sacred writings and also trades, so that they may not take pleasure in idleness. For “a righteous father,” he says, “brings up well; his heart will be glad over a wise son.” Masters, attend kindly to your servants, as holy Job taught; for there is one nature and one race of humanity. For in Christ there is neither …

Eph 4:4 (allusion, medium confidence) · 1 Cor 10:17 (allusion, high confidence) · Eph 4:5 (allusion, high confidence) · Rom 10:18 (echo, low confidence) · 1 Pet 2:9 (quotation, medium confidence) · Exod 19:6 (allusion, medium confidence) · Eph 5:22 (allusion, high confidence) · Eph 6:1 (allusion, high confidence) · Eph 6:5 (allusion, high confidence) · Eph 5:25 (allusion, high confidence) · Eph 5:28 (allusion, high confidence) · 1 Pet 3:7 (allusion, medium confidence) · Eph 6:4 (quotation, high confidence) · 2 Tim 3:15 (allusion, medium confidence) · Prov 23:24 (quotation, high confidence) · Job 31:13 (allusion, high confidence) · Gal 3:28 (quotation, high confidence)

Notes and citation

Summary: Ignatius urges one faith and one Eucharist, sets out the unity of God, faith and church, and gives instructions to wives, virgins, children, slaves, husbands, fathers and masters, honouring both virginity and marriage.

Chapter 4, continued in ref 5. Migne's notes are removed at two points; words lost there are marked “…” (after “one altar for the whole church”, the bishop with the presbytery; after “joined in marriage”, a clause naming those just mentioned). “But for the sake of the study of the law”: the scan doubles ἀλλά, and Migne's note gives a fuller reading (“not in abhorrence of union, but …”). The list of married saints includes Peter and Paul, as the long recension writes (Paul's marriage is the long recension's assertion); translated as written. The long-recension household code (on virginity and marriage) is translated as written. Quotations: Exod 19:5–6; Eph 5:22; 6:1, 4–5; 5:25, 28; Prov 23:24; Job 31:13–15; Gal 3:28.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): δ {{ Τί ἡ. χ᾿. 90. 2611, 14 οἱ γι). 2. τ Ὅσοι ἂν μεταγοήσαγτες. ἱὰ. Ῥτοϊοσοημοι. ἄρα ἀχούσωσιν, ρτοίεγ εἴ 'π ἀχοηρὶανὶ υ. ἔχ Ολῖς. ει, 4δ. Υεῖ. ναι. ε ἰγδυδδῖονυ οἱ οογἕδρ. 15: Πλάνοι καὶ φθορεῖς, ἀλωπέχων μερίδες, καὶ δὴ (δηΐ, γι", 15; (ονιοῖ. ἀρ. νι, 15, 18. αἱ 4111, « ὁδ δη!. ν Διὸ τὸν ἥλιον αὑτοῦ ἀνατέλ.λει. (ἰοπειϊ πεῖ, «ροκιοί. ᾿ἰ. ν1. σαρ. 8 : Μιμηταὶ γάρ εἰσι τοῦ Παπρὸς αὐτῶν τοῦ ἐν τοῖς οὐρανοῖς, τοῦ τὸν ἥλιον αὖ τοῦ ἀνατέλλοντος ἐπὶ δικαίους καὶ ἀδίχους. καὶ βρέχοντως αὑτοῦ τὸν ὑετὸν ἐπὶ πονηροὺς καὶ ἀγαθούς. ἰ». Παραχα.ϊῶν ὑμᾶς, μιᾷ πίστει. καὶ δεὶ χηρύγμαει, καὶ -μιᾷ εὐχαριστίᾳ χρῆσθαι. 1Π|Φ οὐ θυ5 : ἕν ποτήριον [ τοῖς ὅλοις διενεμήθη, ἕν θυσιαστήριον] πάσῃ τῇ Ἐχχλησίᾳ, υἱ ἱπιογιηδά δ 8, ργϑίδπι! 8 65 Δρροίοη(68; ΠΟ ἴῃ σα υπη πίη πυδοαδοὶ, υἱ ΕἸ15551., υἱ δε γα πη}, υἱ Βαριϊπ:5 δοδιιη 9, → … ; οἸημἾι15, 5716 δ ἀδελφοί μου, λίαν, οἴς., ᾿η Οὐχ ἐπὶ διαδολῇ συναφείας, ἀ.1..} ἕνεκα τῆς τοῦ γόμου μελέτης. Τῆς τῶν νόμων μελέτης, δἰ 8. Γαῖα δ ύϊυγ, «ναὶ σοι υφὶ!.» Υἱὰ. ῥγοίθ- ῬΓ65 : γοΡ δ πῖ πὶ, «'π Δ Ππαῦυβ νοϑίγίβ. ν τῷ Ὀ οὔτε ἐνεχωμίασεν, οὔτε εἵλετο. ε Ὀ54υἶγΑπιης πὴ → … ; αὐτῶν αὶ ΟΟΝ]; → αὐτῶν .

Topics: Eucharist, Marriage, Trinity, Ethics

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.4 (PG 5:819; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-4). (abbreviation not yet checked)

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5.5PG 5:830

… ἅμα παντὶ τῷ λαῷ καὶ τοῖς στρατιώταις καὶ τοῖς ἄρχουσι καὶ τῷ Καίσαρι, τῷ ἐπισχόπῳ" ὁ ἐπίσχοπος. χάδες - ἀλλ᾽ ὡς Ἰουδὶθ 12 ἡ σεμνοτάτη, ὡς ἡ Ἄννα ἡ σωφρονεστάτη. Ταῦτα οὐχ ὡς ἀπόστολος διατάσσομαι" τίς γάρ εἶμι ἐγώ; ἣ τίς ὁ οἶχος τοῦ πατρός μου, ἵνα ἰσότιμον ἐμαυτὸν 77 ἐχείνων εἴπω; ἀλλ᾽ ὡς συστρατιώτης ὑμῶν, ὑποφωνητοῦ τάξιν ἐπέχων. … ἀλλὰ δι᾿ ἐμοῦ ὁ. Κύριος Ἰησοῦς, ἐν ᾧ δεδεμένος … ὡς σαρχὶ Ἵησοῦ Χριστοῦ, καὶ τοῖς ἀποστόλοις … στολοι, ἕν καὶ τὸ αὐτὸ εἴλχυσαν 1" πονηρὸν καὶ ἀπατηλὸν καὶ λαοπλάνον πνεῦμα" οὕτω καὶ οἱ 4. … προφῆται καὶ οἱ ἀπόστολοι, ὃν καὶ τὸ αὐτὸ ἅγιον Πνεῦμα, ἀγαθὸν, καὶ ἡγεμονιχὸν, ἀληθές τε διδασχαλιχὸν ἔλαδον παρὰ Θεοῦ διὰ Ἰησοῦ Χριστοῦ "'. Εἷς γὰρ ὁ Θεὸς παλαιᾶς καὶ χαινῆς Διαθήχης " εἷς ὁ μεσίτης Θεοῦ καὶ ἀγθρώπων, εἴς τε δημιουργίαν νοητῶν καὶ αἰσθητῶν, καὶ πρόνοιαν. πρόσφορον καὶ χατάλληλον " εἷς δὲ καὶ ὁ Παράχλητος, ὁ ἐνεργήσας ἐν Μωσῇ, καὶ προφήταις, καὶ ἀποστόλοις - πάντες οὖν οἱ ἅγιοι ἐν Χριστῷ ἐσώθησαν, ἐλπίσαντες εἰς αὐτὸν, καὶ αὐτὸν ἀναμείναντες " καὶ δι’ αὐτοῦ σωτηρίας ἔτυχον, ὄντες ἀξιαγάπητοι καὶ ἀξιοθαύμαστοι ἅγιοι, ὑπὸ Ἰησοῦ Χριστοῦ μεμαρτυρημένοι ἐν τῷ. Εὐαγγελίῳ τῆς χοινῦς ἐλπί-

… hama panti tǭ laǭ kai tois stratiōtais kai tois archousi kai tǭ Kaisari, tǭ epischopǭ" ho epischopos. chades - all᾽ hōs Ioudith 12 hē semnotatē, hōs hē Anna hē sōphronestatē. Tauta ouch hōs apostolos diatassomai" tis gar eimi egō? hē tis ho oichos tou patros mou, hina isotimon emauton 77 echeinōn eipō? all᾽ hōs systratiōtēs hymōn, hypophōnētou taxin epechōn. … alla di᾿ emou ho. Kyrios Iēsous, en hǭ dedemenos … hōs sarchi Hiēsou Christou, kai tois apostolois … stoloi, hen kai to auto eilchysan 1" ponēron kai apatēlon kai laoplanon pneuma" houtō kai hoi 4. … prophētai kai hoi apostoloi, hon kai to auto hagion Pneuma, agathon, kai hēgemonichon, alēthes te didaschalichon eladon para Theou dia Iēsou Christou "'. Heis gar ho Theos palaias kai chainēs Diathēchēs " heis ho mesitēs Theou kai agthrōpōn, eis te dēmiourgian noētōn kai aisthētōn, kai pronoian. prosphoron kai chatallēlon " heis de kai ho Parachlētos, ho energēsas en Mōsę̄, kai prophētais, kai apostolois - pantes oun hoi hagioi en Christǭ esōthēsan, elpisantes eis auton, kai auton anameinantes " kai di’ autou sōtērias etychon, ontes axiagapētoi kai axiothaumastoi hagioi, hypo Iēsou Christou memartyrēmenoi en tǭ. Euangeliǭ tēs choinys elpi-

… together with all the people and the soldiers and the rulers and Caesar, [be subject] to the bishop; the bishop … but like Judith the most venerable, like Anna the most chaste. These things I do not command as an apostle; for who am I, or what is my father's house, that I should call myself equal in honour to them? But as your fellow soldier, holding the rank of a prompter. [5] … but through me the Lord Jesus, in whom, being bound, I … to the Gospel as to the flesh of Jesus Christ, and to the apostles … drew one and the same wicked, deceitful spirit that leads the people astray; so also the … … [prophets and the] apostles received one and the same holy Spirit, good and sovereign, true and teaching, from God through Jesus Christ. For there is one God of the Old and New Covenant; one mediator between God and men, both for the creation of things intelligible and sensible and for providence that is fitting and suitable; and one also is the Paraclete, who worked in Moses and the prophets and the apostles. All the saints, then, were saved in Christ, having hoped in him and waited for him; and through him they obtained salvation, being saints worthy of love and of admiration, to whom Jesus Christ has borne witness in the Gospel of the common hope …

Luke 2:36 (allusion, high confidence) · 1 Sam 18:18 (allusion, medium confidence) · 1 Tim 2:5 (quotation, high confidence) · Heb 11:39 (echo, low confidence)

Notes and citation

Summary: Ignatius completes his instructions, ending with widows, and disclaims apostolic authority, writing as a fellow soldier.

End of chapter 4 and beginning of chapter 5 (whose numeral and first words are lost). The scan is heavily interleaved with Migne's notes here (removed), and much of the letter is lost (“…”): the instructions to presbyters, deacons and the rest of the clergy before “together with all the people”, the instructions to widows before “like Judith”, and parts of chapter 5 on the Gospel, the apostles and the false prophets and false apostles. Judith is the heroine of the book of Judith; Anna, Luke 2:36–37. 1 Sam 18:18.
Continues chapter 5. The ref opens with Migne's notes (removed); the first words of the sentence are lost. The long recension's credal statements (one God of both covenants, one mediator of creation and providence) are translated as written. 1 Tim 2:5.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): 15, 15. “46 (ἃ]. ηἱ, 328. δι ἀροβδὶ [ἴῃ δ]. 46 Δ], αὐτός, 1η8. αὐτούς. Ἰοοίυπι [1 τε καὶ Σαμουήλ. ᾿Εν δὲ τῇ νέᾳ Διαθήχῃ, οἷος Πέτρος ἦν, καὶ οἱ λοιποὶ τῶν ἀποστόλων. [106 “ρίαπαίοππεηι ἐπ Ερὶξιυίαπι αα ποπιαποα 5: Τρ] 1 οἷ Ὁ Ραινίμηι, δὰ 1} ον. χι, 93. Εἰ φυοβάδῃη) Δροϑβίοίογυ τη μὲν τῇ παλαιᾷ Διαθήχῃ ᾿Αὐραάμ- ὃς τῇ τοῦ Θεοῦ γαλαύχει, καὶ τὰς τῆς σχηνῆς αὐτοῦ θύρας διαπεπετασμένας εἶχε, πρὸς ὑποδοχὴν τῶν ἐπιξενοῦσθαι μελλόντων ἑτοιμαζόμενος, οὐ γὰρ ἤχουσε " Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς “ καὶ τὰ μείζονα Ρις, 114, ἐπεδείξαντο ᾿Αὐραὰμ καὶ ἸΙσαὰχ καὶ Ἴαἔσχε δύο υἱοὺς, ᾿Ιάχωόον καὶ Ζωχὴρ ἐ Οδάγεη. Ζωἐγίοο5; βεά υἱ δι} 4 1114 Ποπεϑι ϑϑἰ πη 7", υἱ ἂπῆὰ → … ; ; 118 ἰοπηρογαη 85 πη 15. δος ποη υἱ ἀροβίου8 ργξ- → ; γῸ5 τοὐθάο. Νοη δξο δυίεπι;; 86 μὲῦ πιὸ θοπιίπυβ → … ; φοοοηυρίοη8 δὦ Ενδηρεοιίαπι, ἰδληαᾳυϑπὶ διὰ οἄγποπὶ → … ; Ρδευϊδοργορθεῖς οἱ ρβϑιιἀοδροβίο!!, υπυπὶ οἱ δυπ)!- → … ; ἄἀεπὶ βρί για πὶ πιδ υπι, (Δ]]σ6πὶ οἱ ρορμ]! ϑεἀυςσίογεπιῃ → ; καὶ νοὶ ὡς ἱερεῦσιν. 791. βι}ρ. αὐ Τγταί!. 1' (Τοπεῖ. ἀρ. πὶ, 6 οἱ νει, 1. 715 4]. λέχνοι. 75 τη5. Ἰουδήθ. τὸ δυσίν νὴ, ὁ, 6. ἿΊυς. τι, ὅ6. 57. 761 Ποᾳ. χνι!, 18 οἱ 11 Βοξ. νι, 18. 77 Αἱ]. ἑαυτόν. ἐοότυηι (οἰ θαίαη οἱ νἱγρίηἰιδίοπι. Ῥίον [πὶ ἀΐοίϑ (ἢ Ἔστωσαν δὲ καὶ αἱ χῆραι. ὶὰ. Ρτοϊοσοπιοη. ἐ80. 395, οἱ ΗἸογοηυπηπὶ δία] οχὶ σᾶρ. Ὁ, ἘΡΙΡΙΙΒΗΙΗΕ Ταῦτα οὐχ ὡς ἁπόστοιῖος. Υἱά. νά. Ἐμαυ- Ἰϑίάεηι. Καὶ Παύλου, καὶ τῶν ἄλλων ἀποστόλων. ἵὐπάε εἰ ἃ Ὀἰοηγϑῖο, ἰῃ 10. δὲ οαἰεδεὶ περὶ τὸ πρᾶγμα, ἀλλ᾽ ἐπ᾽ ἐννοίας ἑαυτῶν τοῦ γένους Ἵνα ἐν ᾧ ἐκιλήθην ἐπιτύχω. δεῖ. νυϊχαῖ.: προθυμίας τῆς περὶ τὸ πρᾶγμα, ἐπ᾽ ἐννοίας αὐτὸξς Απμίοδη. « ὕι ἰη 4ἃὰ Ὠφτοά δία ργορ αι οπαπι δ → … ; Α ἱγαχδγυηῖ; δἷο οἰΐαπὶ ργοριοῖς Θὲ Δροϑβίοὶ!ϊ, ἀπῶηϊ εἰ → .

Extrabiblical texts: Jdt (Judith [in RC, EO, ETH canons]; allusion)

Topics: Church office, Scripture and canon, Trinity

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.5 (PG 5:830; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-5). (abbreviation not yet checked)

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5.6PG 5:830

ἀν τις Θεὸν νόμου καὶ προφητῶν χηρύττη ἦνα, Χριστὸν δὲ ἀρνῆται Υἱὸν εἶναι Θεοῦ, ψεύστης ἐστὶν ὡς καὶ ὁ πατὴρ αὐτοῦ ὁ διάδολος, καὶ ἔστιν ὁ τοιοῦτος τῆς χάτω περιτομῆς ψευδοΐουδαῖος. Ἑάν τις ὁμολογῇ Χριστὸν Ἰησοῦν Κύριον, ἀρνῆται δὲ τὸν. Θεὸν. τοῦ νόμου καὶ τῶν προφητῶν, οὐχ εἶναι λέγων τὸν οὐρανοῦ καὶ γῆς ποιητὴν, Παπἔρα τοῦ Χριστοῦ“ ὃ τοιοῦτος ἐν τῇ ἀληθείᾳ οὐχ ἵστηχεν, ὡς καὶ ὁ πατὴρ αὐτοῦ ὁ διάδολος, καὶ ἔστιν ὁ τοιοῦτος Σέμευνος τοῦ Μάγου,, ἀλλ᾽ οὐ τοῦ ἁγίου Πνεύματος μαθητής. Ἐάν τις λέγῃ μὲν ἕνα Θεὸν, ὁμολογῇ δὲ καὶ Χριστὸν Ἰησοῦν, ψιλὸν δὲ ἄνθρωπον εἶναι νομίξῃ τὸν Κύριον, οὐχὶ Θεὸν μονογενῆ, καὶ δυτίαν, καὶ Λόγον Θεοῦ, ἀλλ᾽ ἐχ ψυχῆς. καὶ σώματος αὐτὸν μόνον εἶναι νομίξῃ " ὁ τοιοῦτος, ὄφις ἐστὶν, ἀπάτην καὶ πλάνην κηρύττων ἐπ᾽ ἀπωλείᾳ ἀνθρώπων καὶ ἔστιν ὁ τοιοῦτος πένης τὴν διάνοιαν, ὡς ἐπιχαλεῖται Ἔ δίων 55. Ἑάν τις ταῦτα μὲν ὁμολογῇ, φθορὰν δὲ καὶ μολυσμὸν χαλῇ τὴν νόμιμον μέξιν, καὶ τὴν τῶν παίδων γένεσιν, ἢ τινα τῶν βρωμάτων βδελυχτά - ὁ τοιοῦτος ἕνοιχον ἔχει τὸν δράχοτα τὸν ἀποστάτην. Ἐάν τις Πατέρα καὶ Υἱὸν καὶ ἄγων Πνεῦμα ὁμολογῇ, καὶ τὴν χτίσιν ἐπαινῇ, δόχησιν δὲ λέγῃ τὴν ἐνσωμάτωσιν, καὶ τὸ πάθος ἐπαισχύνηται" ὃ τοιοῦτος ἤρνηται τὴν πίστιν, οὐχ ἧττον τῶν χριστοφόνων Ἰουδαίων. Ἐάν τις ταῦτα μὲν ὁμολογῇ, καὶ ὅτι Θεὸς Λόγος ἐν ἀνθρωπίνῳ σώματι χατῴχει, ὧν ἐν αὐτῷ ὁ Λόγος, ὥσπερ καὶ ψυχὴ ἐν σώματι, διὰ τὸ ἕνοιχον εἶναι Θεὸν, ἀλλ᾽ οὐχὶ ἀνθρωπείαν Ψυχὴν (834- λέγῃ δὲ τὰς παρανόμους μίξεις ἀγαθόν τι εἶναι, καὶ τέλος εὐδαιμονίας ἡδονὴν τίθηται οἷος ὁ ψευδώνυμος Νιχολαΐτης " οὗτος οὔτε φιλόθεος, οὔτε φιλόχριστος εἶναι: δύναται, ἀλλὰ φθορεὺς τῆς οἰχείας σαρχὸς, καὶ διὰ τοῦτο τοῦ ἁγίου Πνεύματος χενὸς, καὶ τοῦ Χριστοῦ ἀλλότριος. Οἱ τοιοῦτοι πάντες, στῆλα εἰσι καὶ τάφοι νεχρῶν" ἐφ᾽ οἷς γέγραπται μόνον ὀνόματα νεχρῶν ἀνθρώπων. Φεύγετε οὖν τὰς χαχοτεχνίας, καὶ ἐνέδρας τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἕν τοῖς υἱοῖς τοῦ αἰῶνος τούτου, μὴ ποτε" οἱ θλιδέντες ἐξασθενήσητε ἐν τῇ ἀγάπῃ ᾿ ἀλλὰ πάντες ἐπὶ τὸ αὐτὸ γίνεσθε ἐν ἀμερίστῳ χαρδίᾳ. καὶ ψυχῇ θελούσῃ, σύμψυχοι, τὸ ἕν φρονοῦντες, πάντοτε τὰ αὐτὰ περὶ τῶν αὐτῶν δοξάζοντες, ἕν τε ἀνέσε!, καὶ χινδύνοις, καὶ ἐν λύπαις, καὶ ἐν χαρμοναῖς. Εὐχαριστῶ τῷ Θεῷ, διὰ Ἰησοῦ Χοιστοῦ. ὅτι εὐσυνείδητός εἶμι ἐν ὑμῖν, καὶ οὐχ ἔχει τις χαυχήσασθαι, οὔτε λάθρα, οὔτε φανερῶς, ὅτι ἐδάρησά τινα, ἣ ἐν μιχρῷ, ἢ ἐν μεγάλῳ. Καὶ πᾶσιν ἐν οἷς ἐλάλησα, εὔχομαι, ἵνα μὴ εἰς μαρτυρίαν αὐτὸ χτήσωνται,

an tis Theon nomou kai prophētōn chēryttē ēna, Christon de arnētai Huion einai Theou, pseustēs estin hōs kai ho patēr autou ho diadolos, kai estin ho toioutos tēs chatō peritomēs pseudoïoudaios. Hean tis homologę̄ Christon Iēsoun Kyrion, arnētai de ton. Theon. tou nomou kai tōn prophētōn, ouch einai legōn ton ouranou kai gēs poiētēn, Papera tou Christou“ ho toioutos en tę̄ alētheią ouch histēchen, hōs kai ho patēr autou ho diadolos, kai estin ho toioutos Semeunos tou Magou,, all᾽ ou tou hagiou Pneumatos mathētēs. Ean tis legę̄ men hena Theon, homologę̄ de kai Christon Iēsoun, psilon de anthrōpon einai nomixę̄ ton Kyrion, ouchi Theon monogenē, kai dytian, kai Logon Theou, all᾽ ech psychēs. kai sōmatos auton monon einai nomixę̄ " ho toioutos, ophis estin, apatēn kai planēn kēryttōn ep᾽ apōleią anthrōpōn kai estin ho toioutos penēs tēn dianoian, hōs epichaleitai E diōn 55. Hean tis tauta men homologę̄, phthoran de kai molysmon chalę̄ tēn nomimon mexin, kai tēn tōn paidōn genesin, ē tina tōn brōmatōn bdelychta - ho toioutos henoichon echei ton drachota ton apostatēn. Ean tis Patera kai Huion kai agōn Pneuma homologę̄, kai tēn chtisin epainę̄, dochēsin de legę̄ tēn ensōmatōsin, kai to pathos epaischynētai" ho toioutos ērnētai tēn pistin, ouch hētton tōn christophonōn Ioudaiōn. Ean tis tauta men homologę̄, kai hoti Theos Logos en anthrōpinǭ sōmati chatǭchei, hōn en autǭ ho Logos, hōsper kai psychē en sōmati, dia to henoichon einai Theon, all᾽ ouchi anthrōpeian Psychēn (834- legę̄ de tas paranomous mixeis agathon ti einai, kai telos eudaimonias hēdonēn tithētai hoios ho pseudōnymos Nicholaïtēs " houtos oute philotheos, oute philochristos einai: dynatai, alla phthoreus tēs oicheias sarchos, kai dia touto tou hagiou Pneumatos chenos, kai tou Christou allotrios. Hoi toioutoi pantes, stēla eisi kai taphoi nechrōn" eph᾽ hois gegraptai monon onomata nechrōn anthrōpōn. Pheugete oun tas chachotechnias, kai enedras tou pneumatos tou nyn energountos hen tois huiois tou aiōnos toutou, mē pote" hoi thlidentes exasthenēsēte en tę̄ agapę̄ ᾿ alla pantes epi to auto ginesthe en ameristǭ chardią. kai psychę̄ thelousę̄, sympsychoi, to hen phronountes, pantote ta auta peri tōn autōn doxazontes, hen te anese!, kai chindynois, kai en lypais, kai en charmonais. Eucharistō tǭ Theǭ, dia Iēsou Choistou. hoti eusyneidētos eimi en hymin, kai ouch echei tis chauchēsasthai, oute lathra, oute phanerōs, hoti edarēsa tina, hē en michrǭ, ē en megalǭ. Kai pasin en hois elalēsa, euchomai, hina mē eis martyrian auto chtēsōntai,

If anyone proclaims the one God of the law and the prophets but denies that Christ is the Son of God, he is a liar, as is his father the devil; and such a one is a false Jew of the circumcision below. If anyone confesses Christ Jesus as Lord but denies the God of the law and the prophets, saying that the maker of heaven and earth is not the Father of Christ, such a one has not stood in the truth, any more than his father the devil; and such a one is a disciple of Simon the Magus, not of the Holy Spirit. If anyone says there is one God, and confesses Christ Jesus too, but thinks the Lord a mere man, not the only-begotten God and Wisdom and Word of God, but thinks him to consist only of soul and body, such a one is a serpent, preaching deceit and error for the destruction of men; and such a one is poor in understanding, as his name is Ebion. If anyone confesses these things, but calls lawful intercourse and the procreation of children corruption and defilement, or [holds] certain foods abominable, such a one has the apostate dragon dwelling in him. If anyone confesses the Father and the Son and the Holy Spirit and praises the creation, but calls the incarnation a semblance and is ashamed of the passion, such a one has denied the faith, no less than the Christ-killing Jews. If anyone confesses these things, and that God the Word dwelt in a human body, being in it as the Word, as the soul is in the body, because it was God who dwelt in it and not a human soul, but says that unlawful unions are something good, and places the goal of happiness in pleasure, as does the falsely named Nicolaitan, such a one can be neither a lover of God nor a lover of Christ, but is a corrupter of his own flesh, and therefore empty of the Holy Spirit and a stranger to Christ. All such are pillars and tombs of the dead, on which only the names of dead men are written. Flee, then, the wicked arts and snares of the spirit that is now at work in the sons of this age, lest, being hard pressed, you grow weak in love; but come together, all of you, with undivided heart and willing soul, of one soul, of one mind, always holding the same opinions about the same things, both in ease and in dangers, in sorrows and in joys. I thank God through Jesus Christ that I have a good conscience among you, and that no one can boast, either secretly or openly, that I was a burden to anyone, in small or in great. And for all among whom I have spoken, I pray that they may not take it as a testimony against themselves.

John 8:44 (allusion, high confidence) · 1 John 2:22 (allusion, medium confidence) · Acts 8:9 (allusion, medium confidence) · 1 Tim 4:3 (allusion, medium confidence) · Rev 12:9 (allusion, medium confidence) · Rev 2:6 (allusion, medium confidence) · Matt 23:27 (allusion, medium confidence) · Eph 2:2 (allusion, high confidence) · Phil 2:2 (allusion, high confidence) · 2 Cor 11:9 (allusion, medium confidence)

Notes and citation

Summary: Ignatius lists the errors of those who deny Christ's sonship, the God of the law, Christ's divinity, marriage, the reality of the incarnation, or chastity, and urges unity.

This ref holds chapter 6 (the scan's numbering puts it at 7). The list of heresies is a long-recension expansion (against the Ebionites, Simon, Encratites, docetists and Nicolaitans); translated as written. The clause on God the Word dwelling in a body “and not a human soul” is listed by the long recension among the beliefs that such a person confesses; translated as written. “Ebion” is taken as a name meaning “poor”. Migne's notes are removed at three points. John 8:44; Rev 12:9; Eph 2:2; Phil 2:2; 2 Cor 11:9.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): 89 4], Χριστοῦ εὐθὲς Πνεῦμα. 81} Τίιη.1ι, ὅ. 35 (οπεδί. αρ. νι, 10: χυι, 20. "28. γι], 44. δ 10... 85 πῃϑ. οἱ τὰ Οὐϊονὲἐ πὶ χλίνῃ βιῶν ριῸ ἐπίκλην Ἐδίων. δ΄ Διοη. Ἡεἰϊδ5. 1, εἰ ἐομμον αι ἰῃ Ἐνδισο!]ο σοι} }5 ϑροὶ. » ὅ. Ἔστιν ὁ τοιοῦτος πένης τὴν διάνοιαν, ὡς ἐπιχαλεῖται Ἐδίων. ἴἰὰ οοίεχ Νγάἀριυδοίδηυ8 : τ χλίνῃ βιῶν, φιρο Μονει 8. σον! : ὡς ἐπίχλην Τοῦ ᾿Εδίων ὀνόματος τὴν τῆς διανοίας πτωχείαν αὐτῶν ὑποφαίνοντος. Ταύτῃ γὰρ ἐπίχλην ὁ πτωχὸς παρ᾽ ἰαπὶ οἱ ρο! ]οπαπὶ ἀρροϊεῖ, δυϊ οἰθο8 4408 ἀ6- Α → ; Π|6 46 πηηυ πὶ φγαναίυπ) 6886 γ6] πῃ ρᾶγνο, γεὶ ἴῃ ( → ; μὴν (οπεί. αρ. νι, 95, 96. 88], (οχιεί. αρ. γι, 8. → .

Topics: Heresy, Christology, Marriage

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.6 (PG 5:830; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-6). (abbreviation not yet checked)

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5.7PG 5:830

Εἰ γὰρ κατὰ σάρχα με ᾿ἠθέλησάν τινες πλανῆσαι, ἀλλὰ τὸ πνεῦμά μου οὐ πλανᾶται. Παρὰ γὰρ Θεοῦ αὐτὸ εἴληφα. Οἷδε γὰρ πόθεν ἔρχεται, καὶ ποῦ ὑπάγει, καὶ τὰ χρυπτὰ ἐλέγχει. Ἐχραύγασα γὰρ μεταξὺ ὧν, ἐλάλουν μεγάλῃ φωνῇ ᾿ οὐχ ἐμὸς ὁ λόγος, ἀλλὰ Θεοῦ" Τῷ ἑπισχόπῳ προσέχετε, καὶ τῷ πρεσθυτερίῳ, καὶ τοῖς διαχόνοις. Εἰ δὲ ὑποπτεύετέ με, ὡς προμαθόντα τὸν μερισμόν τινων, λέγειν ταῦτα μάρτυς μοι (θὅ) δι᾽ ὃν δέδεμαι, ὅτι ἀπὸ στόματος ἀνθρώπου οὐχ ἔγνων" τὺ δὲ Πνεῦμα ἐχήρυξέ μοι (θ4) λέγον τάδει Χωρὶς ἐπισχόπου μηδὲν ποιεῖτε. Τὴν σάρχα ὑμῶν ὡς ναὸν Θεοῦ τηρεῖτε. Τὴν ἕνωσιν ἀγαπᾶτε, τοὺς μερισμοὺς φεύγετε. Μιμηταὶ γίνεσθε Παύλου καὶ τῶν ἄλλων ἀποστόλων, ὡς καὶ αὐτοὶ τοῦ Χριστοῦ. »

Ei gar kata sarcha me ᾿ēthelēsan tines planēsai, alla to pneuma mou ou planatai. Para gar Theou auto eilēpha. Hoide gar pothen erchetai, kai pou hypagei, kai ta chrypta elenchei. Echraugasa gar metaxy hōn, elaloun megalę̄ phōnę̄ ᾿ ouch emos ho logos, alla Theou" Tǭ hepischopǭ prosechete, kai tǭ presthyteriǭ, kai tois diachonois. Ei de hypopteuete me, hōs promathonta ton merismon tinōn, legein tauta martys moi (tho) di᾽ hon dedemai, hoti apo stomatos anthrōpou ouch egnōn" ty de Pneuma echēryxe moi (th4) legon tadei Chōris epischopou mēden poieite. Tēn sarcha hymōn hōs naon Theou tēreite. Tēn henōsin agapate, tous merismous pheugete. Mimētai ginesthe Paulou kai tōn allōn apostolōn, hōs kai autoi tou Christou. »

For even if some wished to deceive me according to the flesh, yet my spirit is not deceived; for I have received it from God. For it knows whence it comes and where it goes, and it exposes hidden things. For I cried out while I was among you, I spoke with a loud voice, the word not mine but God's: “Give heed to the bishop and the presbytery and the deacons.” But if you suspect me of saying these things because I had learned beforehand of the division of some, he for whose sake I am bound is my witness that I did not learn it from any human mouth; but the Spirit proclaimed to me, saying this: “Do nothing without the bishop. Keep your flesh as the temple of God. Love union; flee divisions. Become imitators of Paul and of the other apostles, as they also were of Christ.”

John 3:8 (allusion, high confidence) · 1 Cor 14:25 (allusion, medium confidence) · 1 Cor 3:16 (allusion, high confidence) · 1 Cor 11:1 (allusion, high confidence)

Notes and citation

Summary: Ignatius recalls how the Spirit moved him to cry out at Philadelphia: do nothing without the bishop.

This ref holds chapter 7. Migne's notes are removed at two points. John 3:8; 1 Cor 2:10; 14:25; 1 Cor 3:16; 11:1.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): (118 511. υἱ ἀπ 0 πρα υ Ἶ πὶ ἃ 56 πηι00 Θυγγοράγίηϊ. γίῖ, 86] οι ο]!ου5. νοὶ ἱν δυϊ ΟΠ γί πὶ σΟμ 5. 8556 τα απ. τ. ι89) Τό πνεῦμά μον οὐ πιανᾶται. Παρὰ γὰρ Θεοῦ αὑτὺ εἴληφα. Ἀπ! σὴ :ε ϑρί για 5. Ὠθη ἘἙχραύγασα γὰρ μεταξὺ ὧν, ἐλάλουν. Οοηπποῖίο γάρ πα τοῦ Νγιργυσοίδπο οἱ νυ ]σαῖο για οὐ αν; 41 118 Ἰθουμ γογίσῃβ, ε ξ 52 → ; Α εἰ μγοδδῃίετίο, οἱ ἀἱαοοπὶδ. ϑ[᾽ δυίοιη → .

Topics: Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.7 (PG 5:830; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-7). (abbreviation not yet checked)

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5.8PG 5:830

Ἐγὼ μὲν οὖν τὸ ἴδιον ἐποίουν, ὡς ἄνθρωπος εἰς ἕνωσιν κατηρτισμένος, ἐπιλέγων καὶ τοῦτο, ὅτι οὗ διάστασις γνώμης, καὶ ὀργὴ, καὶ μῖσος, ἐκεῖ Θεὸς οὗ χατοιχεῖ. Πᾶσιν οὖν τοῖς μετανοοῦσιν ἀφίησιν 55 ὁ θεὸς, ἐὰν συνδράμωσιν εἰς ἑνότητα Χριστοῦ, καὶ συνεδρείαν τοῦ ἐπισχόπου. Πιστεύω τῇ χάριτι Ἰησοῦ Χριστοῦ, ὅτι λύσει ἀφ᾽ ἡμῶν πάντα σύνδεσμον ἀδιχίας. Παραχαλῶ οὖν ὑμᾶς, μηδὲν κατ᾽ ἐρίθειαν πράσσετε, ἀλλὰ χατὰ χριστομάθειαν. Ἤχουσα γάρ τινων λεγόντων, ὅτι ἐὰν μὴ ἐν τοῖς ἀρχείοις εὔρω τὸ Εὐαγγέλιον 35, οὐ πιστεύω. Τοῖς δὲ τοιούτοις ἐγὼ λέγω, ὅτι ἐμοὶ ἀρχεῖά ἐστιν Ἰησοῦς ὁ Χριστὸς, οὗ παραχοῦσαι πρόδηλος ὄλεθρος. Αὐθεντιχόν Ἴ μοί ἐστιν ἀρχεῖον ὁ σταυρὸς αὑτοῦ καὶ ὃ θάνατος, καὶ ἡ ἀνάστασις αὐτοῦ, καὶ ἡ πίστις ἡ περὶ τούτων ἐν οἷς θέλω ἐν τῇ προσευχῇ ὑμῶν διχαιωθῆναι (). Ὁ ἀπιστῶν τῷ Εὐαγγελίῳ, πᾶσιν ὁμοῦ ἀπιστεῖ, Οὐ γὰρ προχρίνεται "" τὰ ἀρχεῖα τοῦ Πνεύῥατος (Ὁ). Σχιϊηρὸν τὸ πρὸς κέντρα «1ακχτίζειν (θ), σχληρὸν τὸ Χριστῷ ἀπιστεῖν, σχληρὸν τὸ ἀθετεῖν τὸ

Egō men oun to idion epoioun, hōs anthrōpos eis henōsin katērtismenos, epilegōn kai touto, hoti hou diastasis gnōmēs, kai orgē, kai misos, ekei Theos hou chatoichei. Pasin oun tois metanoousin aphiēsin 55 ho theos, ean syndramōsin eis henotēta Christou, kai synedreian tou epischopou. Pisteuō tę̄ chariti Iēsou Christou, hoti lysei aph᾽ hēmōn panta syndesmon adichias. Parachalō oun hymas, mēden kat᾽ eritheian prassete, alla chata christomatheian. Ēchousa gar tinōn legontōn, hoti ean mē en tois archeiois eurō to Euangelion 35, ou pisteuō. Tois de toioutois egō legō, hoti emoi archeia estin Iēsous ho Christos, hou parachousai prodēlos olethros. Authentichon I moi estin archeion ho stauros hautou kai ho thanatos, kai hē anastasis autou, kai hē pistis hē peri toutōn en hois thelō en tę̄ proseuchę̄ hymōn dichaiōthēnai (). Ho apistōn tǭ Euangeliǭ, pasin homou apistei, Ou gar prochrinetai "" ta archeia tou Pneurhatos (Ho). Schiïēron to pros kentra «1akchtizein (th), schlēron to Christǭ apistein, schlēron to athetein to

I, then, did my part, as a man fitted for union, adding this also: that where there is division of mind, and wrath, and hatred, there God does not dwell. To all who repent, then, God grants forgiveness, if they run together into the unity of Christ and the council of the bishop. I trust in the grace of Jesus Christ that he will loose from us every bond of unrighteousness. I exhort you, then, do nothing out of rivalry, but according to the teaching of Christ. For I heard some saying: “Unless I find the Gospel in the archives, I do not believe.” To such people I say that my archives are Jesus the Christ, to disobey whom is manifest destruction. My authentic archive is his cross and death and his resurrection, and the faith concerning these, by which I wish, through your prayer, to be justified. He who disbelieves the Gospel disbelieves all things together. For the archives are not to be preferred to the Spirit. “It is hard to kick against the goads”; hard to disbelieve Christ; hard to set aside the …

Isa 58:6 (allusion, high confidence) · Phil 2:3 (allusion, high confidence) · Acts 26:14 (quotation, high confidence)

Notes and citation

Summary: Ignatius urges unity, forgiveness for the penitent, and faith in the Gospel, whose authentic archive is Christ's cross, death and resurrection.

This ref holds chapter 8; it breaks off mid-sentence, and Migne's notes at the end are removed. “The archives” (τὰ ἀρχεῖα) are the documents (probably the Old Testament) against which some tested the Gospel. Isa 58:6; Phil 2:3; Acts 26:14.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): (9ι) Τῷ ἐπισ χόπῳ προσέχετε, καὶ τῷ πρεσδυ- Ἑὰν συνδράμωσιν εἷς ἑνότητα Χριστοῦ. Ἰὰ. δ. ν [0. 96 αἱ. τοῦ Εὐαγγελίου. 57 Αἱ. ἄθιχτόν μοι. 38 81, ἢ. δὲ ραπῖς, οἱ δυδιἰπ͵8η. Νουείί. 1 εἰ 14. [Βι». δὴ → .

Topics: Scripture and canon, Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.8 (PG 5:830; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-8). (abbreviation not yet checked)

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5.9PG 5:830

Καλοὶ μὲν οἱ ἱερεῖς, καὶ οἱ τοῦ λόγου διάχονοι᾽ χρείσσων δὲ ὁ ἀρχιερεὺς, ὁ πεπιστευμένος τὰ “Αγια τῶν ἁγίων, ὃς μόνος πεπίστευται τὰ χρυπτὰ τοῦ Θεοῦ. Καλαὶ αἱ λειτουργικαὶ 3 τοῦ Θεοῦ δυνάμεις. Ἅγιος δὲ ὁ Παράχλητος " καὶ ἅγιος ὁ Λόγος, ὁ τοὺ Πατρὸς Υἱὸς, δι᾽ οὗ ὁ Πατὴρ τὰ πάντα πεποίηχε, καὶ τῶν ὅλων προνοεῖ. Οὗτός ἐστιν ἡ πρὸς τὸν Πατέρα ἄγουσα ὁδὸς, ἡ πέτρα, ὁ φραγμὸς, ἡ χλεὶς, ὁ ποιμὴν, τὸ ἱερεῖον, ἡ θύρα τῆς Ὑνώσεως, δι᾽ ἧς εἰσῆλθον ᾿Αὐραὰμ, καὶ Ἰσαὰχ, καὶ Ἰαχὼδ, Μωσῆς, καὶ ὁ σύμπας τῶν προφητῶν χορὸς, καὶ οἱ στύλοι τοῦ χόσμου οἱ ἀπόστολοι, καὶ ἡ νύμφη τοῦ Χριστοῦ, ὑπὲρ ἧς, φέρνης λόγῳ, ἐξέχεε τὸ οἰχεῖον αἶμα, ἵνα αὐτὴν ἐξαγοράσῃ. Πάντα ταῦτα εἰς ἑνότῆτα τοῦ ἑνὸς καὶ μόνου ἀληθινοῦ Θεοῦ. Ἐξαίρε- Β τὸν δέ τι ἔχει τὸ Εὐαγγέλιον, τὴν παρουσίαν τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὸ πάθος, αὐτὴν τὴν ἀνάστασιν. γὰρ οἱ προφῆται χατήγγελλον, λέγοντες" Ἕως ἂν ξιίθῃ ᾧ " ἀπόκειται, καὶ αὑτὸς προσδοκία ἐθνῶν" ταῦτα ἐν τῷ Εὐαγγελίῳ πεπλήρωται Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπείζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Πάντα οὖν ὁμοῦ καλὰ, ὁ νόμος, οἱ προφῆται, οἱ ἀπόστολοι, τὸ πᾶν συνάθροισμα τὸ δι᾽ αὐτῶν πιστεῦσαν᾽ μόνον ἐὰν ἀγαπῶμεν ἀλλήλους.

Kaloi men hoi hiereis, kai hoi tou logou diachonoi᾽ chreissōn de ho archiereus, ho pepisteumenos ta “Agia tōn hagiōn, hos monos pepisteutai ta chrypta tou Theou. Kalai hai leitourgikai 3 tou Theou dynameis. Hagios de ho Parachlētos " kai hagios ho Logos, ho tou Patros Huios, di᾽ hou ho Patēr ta panta pepoiēche, kai tōn holōn pronoei. Houtos estin hē pros ton Patera agousa hodos, hē petra, ho phragmos, hē chleis, ho poimēn, to hiereion, hē thyra tēs Hynōseōs, di᾽ hēs eisēlthon ᾿Auraam, kai Isaach, kai Iachōd, Mōsēs, kai ho sympas tōn prophētōn choros, kai hoi styloi tou chosmou hoi apostoloi, kai hē nymphē tou Christou, hyper hēs, phernēs logǭ, exechee to oicheion aima, hina autēn exagorasę̄. Panta tauta eis henotēta tou henos kai monou alēthinou Theou. Exaire- B ton de ti echei to Euangelion, tēn parousian tou Sōtēros hēmōn Iēsou Christou, to pathos, autēn tēn anastasin. gar hoi prophētai chatēngellon, legontes" Heōs an xiithę̄ hǭ " apokeitai, kai hautos prosdokia ethnōn" tauta en tǭ Euangeliǭ peplērōtai Poreuthentes mathēteusate panta ta ethnē, bapeizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. Panta oun homou kala, ho nomos, hoi prophētai, hoi apostoloi, to pan synathroisma to di᾽ autōn pisteusan᾽ monon ean agapōmen allēlous.

The priests are good, and the ministers of the word; but better is the high priest, who has been entrusted with the Holy of Holies, who alone has been entrusted with the secrets of God. Good are the ministering powers of God. Holy is the Paraclete, and holy is the Word, the Son of the Father, through whom the Father made all things and exercises providence over all. He is the way that leads to the Father, the rock, the fence, the key, the shepherd, the sacrifice, the door of knowledge, through which entered Abraham and Isaac and Jacob, Moses and the whole choir of the prophets, and the pillars of the world, the apostles, and the bride of Christ, for whom, by way of a dowry, he poured out his own blood, that he might redeem her. All these lead to the unity of the one and only true God. But the Gospel has something distinctive: the coming of our Saviour Jesus Christ, his passion, and the resurrection itself. For what the prophets announced, saying, “Until he comes for whom it is reserved, and he shall be the expectation of the nations,” has been fulfilled in the Gospel: “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” All things together, then, are good: the law, the prophets, the apostles, the whole assembly that has believed through them; only if we love one another.

Heb 9:7 (allusion, medium confidence) · John 1:3 (allusion, medium confidence) · John 14:6 (allusion, medium confidence) · John 10:9 (allusion, high confidence) · Gal 2:9 (allusion, medium confidence) · Acts 20:28 (allusion, medium confidence) · Gen 49:10 (quotation, high confidence) · Matt 28:19 (quotation, high confidence)

Notes and citation

Summary: Christ the high priest and Word is the door through which patriarchs, prophets, apostles and church enter; the Gospel fulfils the prophets.

This ref holds chapter 9. The long recension expands the short recension's high priest passage into a list of titles of the Word; translated as written. Gen 49:10 (LXX); Matt 28:19.

Topics: Christology, Baptism, Scripture and canon

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.9 (PG 5:830; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-9). (abbreviation not yet checked)

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5.10PG 5:830

Ἐπειδὴ χατὰ τὴν προσευχὴν ὑμῶν, καὶ τὰ σπλάγχνα ἃ ἔχετε ἐν Χριστῷ Ἰησοῦ, ἀπηγγέλη μοι εἰρηνεύειν τὴν Ἐχχλησίαν τὴν ἐν ᾿Αντιοχείᾳ τῆς Συρίας, πρέπον ἐστὶν ὑμῖν, ὡς Ἐχχλησίᾳ Θεοῦ, … Θεοῦ πρεσδείαν, εἰς τὸ συγχωρηθῆναι αὐτοῖς ἐπὶ τὸ αὐτὸ γενομένοις, 5 καὶ δοξάσαι τὸ ὄνομα τοῦ θεοῦ ᾽'. Μαχάριος ἐν Χριστῷ Ἰησοῦ, ὃς χατηξιώθη τῆς τοιαύτης διαχονίας, καὶ ὑμεῖς δὲ σπουδάσαντες, ἐν Χριστῷ δοξασθήσεσθε. Θέλουσι δὲ ὑμῖν, οὗ πᾶσιν ἀδύνατον, ὑπὲρ ὀνόματος Θεοῦ, ὡς καὶ ἀεὶ αἱ ἔγγιστα Ἐχχλησίαι ἔπεμψαν ἐπισχόπους, αἱ δὲ πρετδυτέρους καὶ διαχόνους.

Epeidē chata tēn proseuchēn hymōn, kai ta splanchna ha echete en Christǭ Iēsou, apēngelē moi eirēneuein tēn Echchlēsian tēn en ᾿Antiocheią tēs Syrias, prepon estin hymin, hōs Echchlēsią Theou, … Theou presdeian, eis to synchōrēthēnai autois epi to auto genomenois, 5 kai doxasai to onoma tou theou ᾽'. Macharios en Christǭ Iēsou, hos chatēxiōthē tēs toiautēs diachonias, kai hymeis de spoudasantes, en Christǭ doxasthēsesthe. Thelousi de hymin, hou pasin adynaton, hyper onomatos Theou, hōs kai aei hai engista Echchlēsiai epempsan epischopous, hai de pretdyterous kai diachonous.

Since, in answer to your prayer and to the compassion you have in Christ Jesus, it has been reported to me that the church in Antioch of Syria is at peace, it is fitting for you, as a church of God, … an embassy of God, that it may be granted to them to come together and glorify the name of God. Blessed in Christ Jesus is he who will be counted worthy of such a ministry; and you too, if you are zealous, will be glorified in Christ. And if you are willing, it is not impossible for you [to do this] for the name of God, as the nearest churches have always sent bishops, and others presbyters and deacons.

Notes and citation

Summary: Ignatius asks the Philadelphians to send an envoy to congratulate the church of Antioch, now at peace.

This ref holds chapter 10. Migne's notes (including an extract of the Antiochene Acts of Ignatius on Trajan) are removed; the words lost there (that they should appoint someone to go there as God's ambassador) are marked “…”.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): ἴῃ ϑγγία βὶ, ἀδεεὶ γοβ, αἱ δεὶ Εροϊοβίδην, εἰΐβεγα ( → ; 46 : Τοῖς μὲν ἐπισχόποις τὰ τῆς ἀρχιερωσύνης ἑνείμαμεν, τοῖς δὲ πρεσθυτέροις τὰ τῆς ἱερωσύνης. ε Εἰς ἐνότητα τοῦ ἑγὸς καὶ μόνου Ἕως ἃ» ἔλθῃ ᾧ ἀπόκειται. ει. νυϊραὶ. ε ἀοδὲ γϑηϊδί οα] τεροβίίυπι 65ῖ; » ναὶ], τ ἴῃ χες, 10, ποάϊς Ἰεμίίων : Ἕως ἂν ἔλθῃ τὰ ἀποχεΐμενα 8 (οπεί. αρ. νι, 11 οἱ γι, 95 οἱ νεῖ, 10. δ φοδιι. χιν, θ.'. 51 ογ. χ, ὁ. ἀι. γόγιπὶ υχΧΧ πο ἴτὰ νϑγι 586, 56], ἕως ἂν ἔλθη Μόνον ἐὰν ἀγαπῶμεν ἀλλήλους. Ληρὶϊοδη. δυο πὶ Γοϑίϑί, υἱ Π05 ἰηνΐο πὶ) εἰ σαπιι5. ν» 10. χείᾳ τῆς Συρίας. Ἐχ 1νᾶς οἴ δεφυριία αὐ ἐν ᾿Αντιοχείᾳ τῆς Συρίας, τ πρμενον τὰ περὶ τοῦ πολέμου, ἐμήνυσεν αὐτὸν Τιδεριανὸς, ἡγεμὼν τοῦ πρώτου Παλαιστινῶν ἔθνους, ταῦτα. «ε Ἰιεζίτ τοσὸ Καὶ ἐχέλευσεν αὐτῷ ὁ αὐτὸς Τραϊανὸς παύσασθαι τοῦ φονεύειν τοὺς Χριστιανούς. Ὁμοίως δὲ καὶ τοῖς πᾶν» ταχοῦ ἄρχουσι τοῦτο ἐχέλευσεν, μὴ φονεύειν τοῦ λον» που τοὺς λεγομένους Χριστιανοὺς, καὶ ἐγένετο ἕνδο» → … .

Topics: Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.10 (PG 5:830; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-10). (abbreviation not yet checked)

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5.11PG 5:830

Περὶ δὲ Φίλωνος τοῦ διαχόνονυ, ἀνδρὸς ἀπὸ Κιλιχίας, μεμαρτυρημένου, ὃς καὶ νῦν ἐν λόγῳ 15 ὑπηρετεῖ μοι, ἅμα Γαΐῳ 13 καὶ ᾿Αγαθόποδι, ἀνδρὶ ἐχλεχτῷ, ὅς ἀπὸ Συρίας μοι ἀχολουθεΐ, ἀποταξάμένοι ᾽" τῷ βίῳ: οἱ καὶ μαρτυροῦσιν ὑμῖν. … σθε αὐτούς " προσδέξεται καὶ ὑμᾶς ὁ Κύριος. Οἱ δὲ ἀτιμάσαντες αὐτοὺς, λυτρωθείησαν ἕν τῇ χάριτι Ἰησοῦ Χριστοῦ, τοῦ μὴ βου.ιϊομένου τὸν ", ᾿Ασπάζεται ὑμᾶς ἣ ἀγάπη τῶν ἀδελφῶν τῶν ἐν Τρωάδι, ὅθεν καὶ γράφω ὑμῖν διὰ Βούργου, πεμφθέντος ἅμα ἀπὸ Ἑφεσίων καὶ Σμυρναίων, εἰς λόγον τιμῆς οὖς ἀμείψεται ὁ Κύριος Ἰησοῦς Χριστὸς, εἰς ὃν ἐλπίζουσι, σαρχὶ, ψυχῇ, πνεύματι, πί- Χριστῷ, τῇ χοινῇ ἐλπίδι ἡμῶν, ἐν ἁγίῳ Πνεύματι.

Peri de Philōnos tou diachonony, andros apo Kilichias, memartyrēmenou, hos kai nyn en logǭ 15 hypēretei moi, hama Gaïǭ 13 kai ᾿Agathopodi, andri echlechtǭ, hos apo Syrias moi acholoutheï, apotaxamenoi ᾽" tǭ biǭ: hoi kai martyrousin hymin. … sthe autous " prosdexetai kai hymas ho Kyrios. Hoi de atimasantes autous, lytrōtheiēsan hen tę̄ chariti Iēsou Christou, tou mē bou.iïomenou ton ", ᾿Aspazetai hymas hē agapē tōn adelphōn tōn en Trōadi, hothen kai graphō hymin dia Bourgou, pemphthentos hama apo Hephesiōn kai Smyrnaiōn, eis logon timēs ous ameipsetai ho Kyrios Iēsous Christos, eis hon elpizousi, sarchi, psychę̄, pneumati, pi- Christǭ, tę̄ choinę̄ elpidi hēmōn, en hagiǭ Pneumati.

As for Philo the deacon, a man from Cilicia, of good report, who even now ministers to me in the word, together with Gaius and Agathopus, a chosen man, who follows me from Syria, having renounced this life, who also bear witness to you … [as you received] them, so may the Lord receive you. But may those who dishonoured them be redeemed by the grace of Jesus Christ, who does not wish the … The love of the brothers in Troas greets you, from where I also write to you through Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord Jesus Christ will reward them, in whom they hope in flesh, soul, spirit, faith … Christ, our common hope, in the Holy Spirit.

Ezek 33:11 (allusion, medium confidence)

Notes and citation

Summary: Ignatius commends Philo, Gaius and Agathopus and sends greetings from Troas.

This ref holds chapter 11. Migne's notes are removed at two points; words lost there and at the end (the close of the sentence “who does not wish the [death of the sinner]”, and the farewell) are marked “…”. Ezek 33:11.

Notes on the original text

Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): ἐν τὲ ἰεφίιυτν, ἰη Τραϊανός. ἴΩ Δοξάσαι τὸ ὄνομα τοῦ Θεοῦ. Απεϊϊοδη. Ργὰ, ἣ Κρὶίδίοία αὐ Ἐρἠοεδὶος, τὸ ὄνομα περιφέρειν Ιν. Ὁ Ἀνδρὶ ἐκιλεκτῷ, ὃς ἀπὸ Συρίας μοι ἀκοιλουἀπὸ Συρίας μοι ἀχολουθοῦσιν, ἀποταξάμενοι τῷ βίῳ, ἐπηχολούθησάν μοι εἰς λόγον Θεοῦ. [Ρ. 4υὶ πιίδϑυβ οδὶ πιθοῦ δὺ Ερἢ 6515 οἱ δι οιο. → … ; 5: Ὑπὲρ ὧν ἐδέξασθε αὐτούς" προσδέξεται καὶ ὑμᾶς ὁ Κύριος. Υαεῖ. νυϊραῖ. ε ΒΟξΔΠΒ υἱ 51:υἱ οἱ γος δοιηΐπιι5. ν ἀγάπη τῶν ἀδελφῶν τῶν ἐν Τρωάδι, ὅθεν καὶ γράφω ῃ μῖν διὰ Βούργον. ἴν. Τῇ κοινῇ ἐλπίδι ἡμῶν. ΘΠ 16 Ὁ οἱ υἱέ γηπα → .

Cite (SBL): Ps.-Ignatius, Ign. long rec. 5.11 (PG 5:830; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/4-0/#p-5-11). (abbreviation not yet checked)

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