# The Martyrdom of Ignatius

- Author: Anonymous
- Latin title: *Martyrium Ignatii*
- Date: 4th–5th century (disputed) (disputed)
- Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 5 (Paris: Migne, 1857)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: F. X. Funk and F. Diekamp, Patres Apostolici 2 (Tübingen: Laupp, 1913)
- Work page: https://sophiascriptura.com/fathers/martyrium-ignatii/
- Passages: 1

## Martyrdom of Ignatius 1

- URL: https://sophiascriptura.com/fathers/martyrium-ignatii/1/#p-1
- Source: PG 5:953
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Martyrdom of Ignatius: his trial before Trajan at Antioch, his journey through Smyrna and Troas to Rome, and his death in the amphitheatre.

### Greek text

κΑρτι διαδεξαμένου τὴν Ῥωμαίων ἀρχὴν Τραῖα- … τὴς, ἀνὴρ ἦν τοῖς πᾶσιν ἀποστολιχὸς, καὶ ἐχυὀέρνα τὴν Ἐχχλησίαν ᾿Αντιοχέων ἐπιμελῶς, τοὺς πάλαι χειμῶνας μόλις παραγαγὼν τῶν πολλῶν ἐπὶ “Δομετιανοῦ διωγμῶν, καθάπερ χυθερνήτης ἀγαθὸς, τῷ οἵαχι τῆς προσευχῆς καὶ τῆς νηστείας, καὶ τῇ συνεχείᾳ τῆς διδασχαλίας, τῷ τόνῳ τῷ πνευματιχῷ, πρὸς τὴν ζάλην τὴν ἀντιχειμένην ἀντεΐχεν᾽ δεδοιχὼς, μή τινα τῶν ὀλιγοψύχων ἣ ἀχεραιοτέρων ἀποδάλῃ. Τοιγαροῦν ηὐφραίνετο μὲν ἐπὶ τῷ τῆς Ἐχχλησίας ἀσαλεύτῳ, λωφήσαντος πρὸς ὀλίγον τοῦ διωγμοῦ" ἤσχαλλεν δὲ χαθ᾽ ἑαυτὸν, ὡς μήπω τῆς ὃντως εἰς Χριστὸν ἀγάπης ἐφαψάμενος, μηδὲ τῆς τελείας τοῦ μαθητοῦ τάξεως. Ἑνενόει γὰρ τὴν διὰ μαρτυρίου γινομένην ὁμολογίαν πλεῖον αὐτὸν προσοιχειοῦσαν τῷ Κυρίῳ. Ὅθεν ἕτεσιν ὀλίγοις ἔτι παραμένων τῇ Ἐχχλησίᾳ, καὶ λύχνου δίκην θεῖϊχοῦ τὴν ἑχάστου φωτίζων διάνοιαν διὰ τῆς τῶν [θείων (9})} Γραφῶν ἐξηγήσεως, ἐπετύγχανεν τῶν χατ᾽ εὐχήν. Τραϊανοῦ γὰρ μετὰ ταῦτα ἐννάτῳ ἕτει τῆς αὐτοῦ βασιλείας, ἐπαρθέντος ἐπὶ τῇ νίχῃ τῇ χατὰ Σχυ» θῶν καὶ Δαχῶν καὶ ἑτέρων πολλῶν ἐθνῶν, καὶ νομί- σαντος ἔτι λείπειν αὐτῷ πρὸς πᾶσαν ὑποταγὴν τὸ τῶν Χριστιανῶν θεοσεδὲς σύστημα, καὶ εἰ μὴ τὴν τῶν δαιμόνων ἕλοιντο λατρείαν μετὰ πάντων ὑπειςἰέναι τῶν ἐθνῶν, διωγμὸν ὑπομένειν ἀπειλήσαντος, πάντας τοὺς εὐσεδῶς ζῶντας ἣ θύειν ἣ τελευτᾷν χατηνάγχαζεν. Τότε τοίνυν φοδηθεὶς ὑπὲρ τῆς ᾿Αντιοχέων Ἐχχλησίας ὁ γενναῖος τοῦ Χριστοῦ στρατιώτῆς, ἑχουσίως ἤγετο πρὸς Τραϊανὸν (θ4), διάγοντα μὲν χατ᾽ ἐχεῖνον τὸν χαιρὸν χατὰ τὴν ᾿Αντιόχειαν, σπουδάζοντα δὲ ἐπὶ ᾿Αρμενίαν καὶ Πάρθους. Ὥς δὲ χατὰ πρόσωπον ἔστη Τραϊανοῦ τοῦ βασιλέως «ε Τίς εἶ, χαχόδαιμον, τὰς ἡμετέρας σπουδάζων διατάξεις ὑπερθαίνειν, μετὰ τὸ καὶ ἑτέρους ἀναπείθειν, ἱνα χαχῶς ἀπολῶνται;» Ἰγνάτιος εἵπεν" «ε Οὐδεὶς Θεογόδούλων τοῦ Θεοῦ τὰ δαιμόνια. Εἰ δὲ, ὅτι τούτοις ἐταχθῆς εἰμι, [καὶ] χαχόν με πρὸς τοὺς δαέμονες ἀποχαλεῖς, συνομολογῶ. Χριστὸν γὰρ ἔχων ἐπουρίγιον βασιλέα, τὰς τούτων χαταλύω Τραϊανὸς εἶπεν᾽ ε Καὶ τίς ἐστι Θεοφόρος; ν Ἰγνάτως ἀπεχρίνατο’ « Ὁ Χριστὸν ἔχων ἐν στέρνοις. » Τοαῖενὸς εἶπεν. ε« Ἡμεῖς οὖν σοι δοχοῦμεν χατὰ νοῦν μὴ ἔχειν θεοὺς, οἷς καὶ χρώμεθα συμμάχοις πρὸς τοὶς πολεμίους; ν» Ἰγνάτιος εἶπεν: « Τὰ δαιμόνια τῶν ἐθνῶν θεοὺς προσαγορεύεις πλανώμενος " εἷς γὰ ἔστιν Θεὸς, ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν χὰ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς" καὶ εἷς Χρυ στὸς Ἰησοῦς, ὁ Υἱὸς τοῦ Θεοῦ ὁ μονογενὴς, οὗ τῇ; βασιλείας ὀναίμην 1 ν» Τραϊανὸς εἶπεν’ « Τὸν σταυρω: θέντα λέγεις ἐπὶ Ποντίου Πιλάτου: » Ἰγνάτιος εἶπεν » « Τὸν ἀνασταυρώσαντα τὴν ἐμὴν ἁμαρτίαν μετὰ τοὶ ταύτης εὑρετοῦ, καὶ πᾶσαν χαταδιχάσαντα δαιμονιχὴν πλάνην καὶ χαχίαν ὑπὸ τοὺς πόδας τῶν αὐτὸν ἐν χαρδίᾳ φοροῦντων.» Τραϊανὸς εἶπεν" «ε Σὺ οὖν ἐν ἑαυτῷ φέρεις τὸν σταυρωθέντα;» ᾿ἸἸγνάτιος εἶπεν" «Ναί: γέγραπται γάρ' Ἐγοιχήσω ὃν αὐτοῖς, καὶ ἐμπεριπατήσω.» Τραϊανὸς ἀπεφήνατο «ε Ἰγνάτιον προσετάξαμεν, τὸν ἐν ἑαυτῷ λέγοντα περιφέρειν τὸν ἐσταυρωμένον, δέσμιον ὑπὸ στρατιωτῶν γενόμενον ἄγεσθαι παρὰ τὴν μεγάλην Ῥώμην, βρῶμα γενησόμενον θηρίων εἰς τέρψιν τοῦ δήμου. » Ταύτης ὁ ἅγιος μάρτυς ἐπαχούδας τῆς ἀποφάσεως, μετὰ χαρᾶς ἐθόησεν' ε Εὐχαριστῶ σοι, Δέσποτα, ὅτι με τελείᾳ τῇ πρὸς σὲ ἀγάπῃ τιμῆσαι χατηξίωσας, τῷ ἀποστόλῳ σου Παύλῳ δεσμοῖς συνδήσας σιδηροῖς. » Ταῦτα εἰπὼν, καὶ μετ᾽ εὐφροσύνης περιθέμενος τὰ δεσμὰ, ἐπευξάμενος πρότερον τῇ Ἐχχλησίᾳ, καὶ ταύτην παραθέμενος μετὰ δαχρύων τῷ Κυρίῳ, ὥσπερ χριὸς ἐπίσημος, ἀγέλης καλῆς ἡγούμενος, ὑπὸ θηριώδους στρατιωτιχῇς δεινότητος συνηρπάζετο, θηρίοις αἷμοὑόροις ἐπὶ τὴν Ῥώμην ἀπαχθησόμενος πρὸς βοράν. Μετὰ πολλῆς τοίνυν προθυμίας καὶ χαρᾶς, ἐπιθυμέᾳ τοῦ πάθους, χατελθὼν ἀπὸ ᾿Αντιοχείας εἰς τὴν Σελεύχειαν, ἐχεῖθεν εἴχετο τοῦ πλοός" καὶ προσχὼν λετὰ πολὺν χάματον τῇ Σμυρναίων πόλει, σὺν πολλὴ χαρᾷ χαταδὰς τῆς ντὸς, ἔσπευδε τὸν ἅγιον τὴν, θεάσασθαι’ ἐγεγόνεισαν γὰρ πάλαι μαθηταὶ τοῦ ἀγ'5υ ἀποστόλου Ἰωάννου. Παρ’ ᾧ χαταχθεὶς, καὶ κνευματιχῶν αὐτῷ χοινωνήσας χαρισμάτων, καὶ τοῖς τοῦ προθέσει, μάλιστα μὲν χοινῇ πᾶσαν Ἔχχλτοἰαν (ἐδεδιοῦντο γὰρ τὸν ἅγιον διὰ τῶν ἐπισχόπων καὶ πρεσδυτέρων καὶ διαχόνων αἱ τῆς ᾿Ασίας πόλεις καὶ Ἐχχλησίαι, πάντων ἐπειγομένων πρὸς αὐτὸν, εἶ ἥὸὺς μέρος χαρίσματος λάδωσ: πνευματιχοῦ) ἔξαι- ρέτως δὲ τὸν ἅγιον Πολύχαρπον, ἵνα, διὰ τῶν θηρίων θᾶστον ἀφανὴς τῷ χόσμῳ γενόμενος, ἐμφανισθῇ τῷ προσώπῳ τοῦ Χριστοῦ.  Καὶ ταῦτα οὕτως ἕλεγεν, καὶ οὕτως διεμαρτύρατο, τοῦτον ἐπεχτείνων τὴν πρὸς Χριστὸν ἀγάπην, ὡς οἱρανοῦ μέλλων (() ἐπιλαμβάνεσθαι διὰ τῆς χαλῆς ὁμολογίας καὶ τῆς τῶν συνευχομένων ὑπὲρ τῆς ἀθλέσκὺυς σπουδῆς, ἀποδοῦναι δὲ τὸν μισθὸν ταῖς Ἔχχλης σαις ταῖς ὑπαντησάσαις αὐτῷ διὰ τῶν ἡγουμένων, τὶς, πνευματιχὴν μετ᾽ εὐχῆς καὶ παραινέσεως ἀπυσταζόντων χάριν. Τοιγαροῦν τοὺς πάντας ὁρῶν ἡ τῆς ἀδελφότητος στοργὴ τὴν πρὸς Κύριον αὐτοῦ σπουδὴν ἐχχόψῃ, καλῆς ἀνεῳχθείσης αὐτῷ θύρας τοῦ μαρτυρίου, οἷα πρὸς τὴν Ἐχχλησίαν ἐπιστέλλει Ῥωκαίων, ὑποτέταχται. Καταρτίσας τοίνυν, ὡς ἠδούλετο, τοὺς ἐν Ῥώμῃ τῶν ἀδελφῶν ἄχοντας διὰ τῆς ἐπιστολῆς, οὕτως ἀναχθεὶς ἀπὸ τῆς Σμύρνης (κατεπείγετο γὰρ ὑπὸ τῶν στρατιωτῶν ὁ Χριστοφόρος (Ὁ) φθάσαι τὰς φιλοῖτυμίας (θ) ἐν τῇ μεγάλῃ Ῥώμῃ, ἵνα ἐπ᾽ ὄψεσι τοῦ δὴμου Ῥωμαίων θηρσὶν ἀγρίοις παραδοθεὶς, τοῦ στεφάνου τῆς ἀθλήσεως ἐπιτύχῃ) προσέσχε τῇ Τρωάδι. Εἶτα ἐχεῖθεν χαταχθεὶς ἐπὶ τὴν Νεάπολιν,. διὰ Φι- Ὁ λίππων παρώδευεν Μαχεδονίαν, καὶ περὶ τὴν φῦ γήσους τε καὶ πόλεις, ὑποδειχθέντων τῷ ἁγίῳ Ποτιόλων, αὐτὸς μὲν ἐξελθεῖν ἔσπευδεν, κατ᾽ ἴχνος βαδίζειν ἐθέλων τοῦ ἀποστόλου Παύλου. Ὥς δὲ ἐπιπεσὸν βίαιον κνεῦμα οὗ συνεχώρει, τῆς νηὸς ἐχ πρύμνης μένης, μακαρίσας τὴν ἐν ἐκείνῳ τῷ τόπῳ τῶν ἀδελφῶν ἀγάπην, οὕτω παρέπλει. Τοιγαροῦν ἐν μιᾷ ἡμέβὰ καὶ νυχτὶ τῇ αὐτῇ οὐρίοις ἀνέμοις προσχρησάμενοι, ἡμεῖς μὲν ἄχοντες ἀπηγόμεθα, στένοντες ἐπὶ τῷ ἀφ᾽ ἡμῶν μέλλοντι χωρισμῷ τοῦ δικαίου γίνεσθαι. Τῷ δὲ χατ' εὐχὴν ἀἁπέδαινεν σπεύδοντι θᾶττον ἀναχωρῇ»σαι τοῦ χόσμου, ἵνα φθάσῃ πρὸς ὃν ἠγάπησεν Κύρον. Καταπλεύσας γοῦν εἰς τοὺς χιμένας Ρωμαίων,  … μελλούσης λήγειν τῆς ἀκαθάρτου φιλοτιμίας, οἱ μὲν Β στρατιῶται ὑπὲρ τῆς βραδυτῆτος ἤσχαλλον, ὁ δὲ ἐπίσχοπος καίρων χατεπείγουσιν ὑπήχουσεν Ἐχεῖθεν οὖν ἐώσθησαν ἀπὸ τοῦ χαλουμένου Πόρτοῦ (θ) (διεπεφήμιστο γὰρ ἤδη τὰ χατὰ τὸν ἅγιον μάρτυρα)" συναντῶμεν τοῖς ἀδελφοῖς φόδῳ καὶ χαρᾷ πεπληρωμένοις, καίρουσιν μὲν ἐφ᾽ οἷς ἠξίωντὸ τῆς τοῦ Θεοφόρου συντυχίας, φοθδουμένοις δὲ, διότι πϑβρ ἐπὶ θάνατον ὁ τοιοῦτος ἤγετο. Τισὶ δὲ καὶ παρἦγγελλεν ἡσυχάζειν, ζέουσι καὶ λέγουσι χαταπαύειν τὸν δήμον πρὸς τὸ μὴ ἐπιζητεῖν ἀπολέσθαι τὸν δίχαιον. Ὃς εὐθὺς γνοὺς τῷ πνεύματι, καὶ πάντας ἀσπασάμενος, αἰτήσας τε παρ᾽ αὐτῶν τὴν ἀληθινὴν ἀγάπην, πλείονά τε τῶν ἐν τῇ ἐπιστολῇ διαλεχθεὶς, καὶ πείσας μὴ φθονήσαι τῷ σπεύδοντι πρὸς τὸν Κύρον, οὕτω μετὰ γονυχλισίας πάντων τῶν ἀδελφῶν, πιαραχαλέσας τὸν Υἱὸν τοῦ Θεοῦ ὑπὲρ τῶν Ἐχχλησιῶν, ὑπὲρ τῆς τοῦ διωγμοῦ χαταπαύσεως, ὑπὲρ τῆς τῶν ἀδελφῶν εἰς ἀλλήλους ἀγάπης, ἀπήχθη μετὰ σπουδῆς εἰς τὸ ἀμφιθέατρον. Εἶτα εὐθὺς ἐμόληθεὶς χατὰ τὸ πάλαι πρόσταγμα τοῦ Καίσαρος, μελνὴς, ὡς ἐδόχουν, ἧ λεγομένη τῇ Ῥωμαϊχῇ φωνῇ τρισχαιδεχάτη, χαθ᾽ ἣν σπουδαίως συνήῇεσαν), οὕτως θηρσὶν ὠμοῖς παρὰ τῷ ναῷ παρεθάλλετο, ὡς παρ᾽ αὐτὰ τοῦ ἁγίου μάρτυρος Ἰγνατίου πληροῦσθαι τὴν ἐπιθυμίαν ([, χατὰ τὸ γεγραμμένον’ ᾽Επιχθὴς διὰ τῆς συλλογῆς τοῦ λειψάνου γένηται, καθὼς φθάσας ἐν τῇ ἐπιστολῇ τὴν ἰδίαν ἐπεθύμει γενέσθαι τελείωσιν. Μόνα χὰρ τὰ τραχύτερα τῶν ἁγίων αὐτοῦ λειψάνων περιελείφθη, ἅτινα εἰς τὴν ᾿Αντιόχειαν  … Ἐγένετο δὲ ταῦτα τῇ πρὸ δεχατριῶν Καλαν … μῆτος, ὑπὸ τῆς ἐν τῷ μάρτυρι χάριτος τῇ ἀγί2 Ὥ: χλησίᾳ χαταλειφθέντα  … οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα καὶ τὸ γράτος σὺν τῷ ἁγίῳ Πνεύματι, εἰς αἰῶνας. ᾿Αμῆν. 

### English translation (Claude)

[1] When Trajan had lately succeeded to the rule of the Romans, … a man in all things apostolic, governed the church of the Antiochenes with care, having barely come through the former storms of the many persecutions under Domitian. Like a good pilot, by the helm of prayer and fasting, by the constancy of his teaching and by spiritual vigour, he held out against the surge that opposed him, fearing lest he should lose any of the faint-hearted or the simpler. He rejoiced, then, at the steadfastness of the church when the persecution had abated for a little while; but he was grieved within himself that he had not yet attained true love for Christ, nor the perfect rank of a disciple. For he reflected that the confession made through martyrdom would bring him into closer union with the Lord. Hence, remaining a few years more with the church, and like a divine lamp enlightening the mind of each by his exposition of the divine Scriptures, he obtained what he prayed for. [2] For after this, in the ninth year of his reign, Trajan, elated by his victory over the Scythians and Dacians and many other nations, and thinking that the godly body of the Christians was still lacking to the complete subjection of all, threatened them with persecution unless they chose to submit to the worship of the demons together with all the nations, and so compelled all who lived godly lives either to sacrifice or to die. Then, therefore, the noble soldier of Christ, fearing for the church of the Antiochenes, was brought of his own will before Trajan, who was staying at Antioch at that time on his way in haste against Armenia and the Parthians. And when he stood face to face with Trajan the emperor, [Trajan said:] “Who are you, you evil spirit, who are eager to transgress our commands, and persuade others too, so that they come to a miserable end?” Ignatius said: “No one … the demons … the servants of God. But if, because I am hostile to these, you call me evil toward the demons, I agree; for having Christ as heavenly king, I destroy their [plots].” Trajan said: “And who is a God-bearer?” Ignatius answered: “He who has Christ in his breast.” Trajan said: “Do we, then, seem to you not to have gods in mind, whom we use as allies against our enemies?” Ignatius said: “You are deceived in calling the demons of the nations gods. For there is one God, who made the heaven and the earth and the sea and all that is in them; and one Christ Jesus, the only-begotten Son of God, whose kingdom may I enjoy!” Trajan said: “Do you mean him who was crucified under Pontius Pilate?” Ignatius said: “Him who crucified my sin together with its inventor, and condemned all the error and wickedness of the demons under the feet of those who carry him in their heart.” Trajan said: “Do you, then, carry the crucified one within you?” Ignatius said: “Yes; for it is written: ‘I will dwell in them and walk among them.’” Trajan pronounced sentence: “We command that Ignatius, who says that he carries the crucified one within himself, be bound by soldiers and taken to great Rome, to be food for beasts for the entertainment of the people.” When the holy martyr heard this sentence, he cried out with joy: “I thank you, Master, that you have deigned to honour me with perfect love for you, binding me with iron chains together with your apostle Paul.” Having said this, and having put on the chains with gladness, having first prayed for the church and commended it with tears to the Lord, like a choice ram, the leader of a good flock, he was hurried off by the beast-like cruelty of the soldiers, to be taken to Rome as food for bloodthirsty beasts. [3] With great eagerness and joy, then, through desire for the passion, he went down from Antioch to Seleucia and set sail from there; and having put in after much toil at the city of the Smyrnaeans, he disembarked with great joy and hastened to see the holy … for they had once been disciples of the holy apostle John. Lodged with him, and sharing spiritual gifts with him, … above all the whole church in common (for the cities and churches of Asia welcomed the saint through their bishops and presbyters and deacons, all hastening to him, if somehow they might receive a share of a spiritual gift), and especially the holy Polycarp, that through the beasts he might the sooner disappear from the world and appear before the face of Christ. [4] And these things he so spoke and so testified, extending his love for Christ so far as one about to lay hold of heaven through the good confession and the zeal of those who prayed with him for his contest; and to repay the churches that came to meet him through their leaders, sending them letters of thanks, which distilled spiritual grace with prayer and exhortation. Seeing, then, all … lest the affection of the brotherhood should cut off his zeal toward the Lord, when a fair door of martyrdom had been opened to him, he writes to the church of the Romans the letter that is subjoined. [5] Having then, as he wished, prepared by the letter those of the brothers at Rome who were unwilling, he set sail from Smyrna (for the Christ-bearer was being pressed by the soldiers to arrive in time for the public games in great Rome, that, being handed over to wild beasts before the eyes of the Roman people, he might obtain the crown of the contest), and put in at Troas. Then, being brought down from there to Neapolis, he passed through Macedonia by way of Philippi, and … when Puteoli was pointed out to the saint, he himself was eager to go ashore, wishing to walk in the footsteps of the apostle Paul. But since a violent wind fell upon them and would not allow it, the ship being driven from the stern, he pronounced blessed the love of the brothers in that place, and so sailed past. So in one day and the same night, with favourable winds, we were carried along against our will, groaning at the separation from the righteous man that was coming upon us; but for him it turned out according to his prayer, as he hastened to depart from the world, that he might reach the Lord whom he loved. Sailing, then, into the harbours of the Romans … when the unclean games were about to end, the soldiers were vexed at the slowness, but the bishop gladly obeyed those who urged him on. [6] They were hurried, then, from the place called Portus; and (for the news about the holy martyr had already spread) we met the brothers, full of fear and joy: rejoicing that they had been counted worthy to meet the God-bearer, but fearing because such a man was being led to death. And he charged some to keep quiet, who were fervent and saying that they would calm the people so that they would not seek the destruction of the righteous man. He knew this at once in the Spirit; and greeting them all, and asking true love of them, and having discoursed with them at greater length than in the letter, and having persuaded them not to begrudge one who was hastening to the Lord, then, with all the brothers kneeling, he besought the Son of God for the churches, for the ending of the persecution, and for the love of the brothers for one another, and was led away in haste into the amphitheatre. Then at once he was thrown in, according to the earlier command of Caesar, … (for it was, as they thought, a notable day, called in the Roman tongue the thirteenth, on which they assembled eagerly), and so he was cast to the savage beasts beside the temple, so that the desire of the holy martyr Ignatius was at once fulfilled, according to what is written: … that he might not be burdensome to any of the brothers by the gathering of his remains, just as he had earlier desired in his letter that his own end might be. For only the harder parts of his holy remains were left, which … to Antioch … left to the holy church by the grace that was in the martyr. These things took place on the thirteenth day before the Kalends of … through whom and with whom be glory and power to the Father, with the Holy Spirit, for ever. Amen.

### Scripture references

- Acts 4:24: allusion, medium confidence
- 2 Cor 6:16: quotation, high confidence
- Lev 26:12: allusion, medium confidence
- Acts 16:11: allusion, low confidence
- Acts 28:13: allusion, medium confidence
- Prov 10:24: allusion, low confidence

### Extrabiblical texts

- Ign. Rom. (To the Romans): allusion, high confidence

### Translation notes

- The Martyrdom of Ignatius (the Antiochene Acts), as printed in Migne PG 5. The whole text is staged as one ref; the chapter numbers [1]–[6] follow the usual division. The scan interleaves Migne's Latin translation and long notes (with extracts from John Malalas and others on Trajan's rescript); these are removed, and the words of the text lost there are marked “…” (among them the name and description of Ignatius at the start, the name of Polycarp at Smyrna, the route from Philippi to Puteoli, and the closing account of the relics, the date and the visions). Ignatius's first answer to Trajan is garbled in the scan (that no one calls a God-bearer an evil spirit, since the demons flee from God's servants). The text of the Letter to the Romans, which the narrative says is “subjoined”, is not part of this ref. The scriptural phrase before “that he might not be burdensome” is lost. Acts 4:24; 2 Cor 6:16 (Lev 26:12); Prov 10:24.

### Citation (SBL)

Mart. Ign. 1 (PG 5:953; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/martyrium-ignatii/1/#p-1).