Sophia Scriptura

Letters of Ignatius (Long Recension) 1.0–1.21

Anonymous · Letters of Ignatius (Long Recension) · later 4th century (probable) · place unknown · 14 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 1

1.0PG 5:753

Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐ.ογημένῃ ἐν μεγέθει Θεοῦ Πατρὸς" καὶ πιϊηρώματι, τῇ καὶ δόξαν παράμονον, ἄτρεπτον, ἠγωμένην. … Θεοῦ Πατρὸς, καὶ Κυρίου ἡμῶν ᾿]ησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν" τῇ ᾿Εχχιησίᾳ τῇ ἀξιομαχωρίστῳ, τῇ οὔσῃ ἐν Ἐφέσῳ τῆς ᾿Ασίας, σπιλεῖστα ἐν Ἰησοῦ Χριστῷ, καὶ ἐν ἀμώμῳ χαρᾷ καίρειν.

Ignatios, ho kai Theophoros, tę̄ eu.ogēmenę̄ en megethei Theou Patros" kai piïērōmati, tę̄ kai doxan paramonon, atrepton, ēgōmenēn. … Theou Patros, kai Kyriou hēmōn ᾿]ēsou Christou tou Sōtēros hēmōn" tę̄ ᾿Echchiēsią tę̄ axiomachōristǭ, tę̄ ousę̄ en Ephesǭ tēs ᾿Asias, spileista en Iēsou Christǭ, kai en amōmǭ charą kairein.

Ignatius, who is also called Theophorus, to the church blessed in the greatness of God the Father and in fullness, [predestined] also for abiding, unchangeable glory, united … by [the will] of God the Father and of our Lord Jesus Christ our Saviour; to the church worthy of all blessedness, which is in Ephesus of Asia: abundant greeting in Jesus Christ and in blameless joy.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Ignatius greets the church of Ephesus.

  • Long recension of Ignatius, To the Ephesians, inscription. Several words after “united” are lost in the scan, which has Latin debris there (removed); “predestined” and “the will” are supplied by sense from what remains.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): καὶ θαι δά {ἀδπὶ νοσανογαῖ, οι] υπὶ οἱ αἰνὰ 5 (οι. οἱ τη δου 8, ἃ Υἱγὸ ΠΟΌΠ οἱ ἴῃ υγῦθ → … .

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.0 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-0). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-0) · Report an error

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.

1.1PG 5:753

᾿Απεδεξάμην ὑμῶν ἐν Θεῷ τὸ πολυπόθτ τον ὄνομα ὃ χέχτησθε φύσει δικαίᾳ, χατὰ πίστιν καὶ ἀγάπην ἐν Χριστῷ Ἰησοῦ, τῷ Σωτῆρι ἡμῶν μιμηταὶ αἴματι Χριστοῦ, τὸ συγγενιχὸν ἔργον τελείως ἀπηρτίσατε, ἀχούσαντες γάρ με δεδεμένον ἀπὸ Συρίας ὑπὲρ Χριστοῦ, τῆς χοινῆς ἐλπίδος, πεποιθότα τῇ προσευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, … ἐμῇ ὑπὲρ ἡμῶν ἑαυτὸν ἀνεγεγχόντος Θεῷ προσφορὰν καὶ θυσίαν ἐγὼ" μὲν οὖν τὴν πολυπλήθειαν … ῳ τῷ ἐπ᾽ ἀγάπῃ ἀδιηγήτῳ (, ὑμῶν δὲ ἐπι- … ὃν εὔχομαι χατὰ Χριστὸν Ἰησοῦν ὑμᾶς ἀγαἂν, καὶ πάντας ὑμᾶς ἐν ὁμοιώματι αὐτοῦ εἶναι. ὑλογητὸς γὰρ ὁ Θεὸς, ὁ χαρισάμενος ὑμῖν τοιούτοις ἦσι, τοιοῦτον ἐπίσχοπον χεχτῆσθαι ἐν Χριστῷ.

᾿Apedexamēn hymōn en Theǭ to polypotht ton onoma ho chechtēsthe physei dikaią, chata pistin kai agapēn en Christǭ Iēsou, tǭ Sōtēri hēmōn mimētai aimati Christou, to syngenichon ergon teleiōs apērtisate, achousantes gar me dedemenon apo Syrias hyper Christou, tēs choinēs elpidos, pepoithota tę̄ proseuchę̄ hymōn epitychein en Rhōmę̄ thēriomachēsai, … emę̄ hyper hēmōn heauton anegenchontos Theǭ prosphoran kai thysian egō" men oun tēn polyplētheian … ǭ tǭ ep᾽ agapę̄ adiēgētǭ (, hymōn de epi- … hon euchomai chata Christon Iēsoun hymas agaan, kai pantas hymas en homoiōmati autou einai. hylogētos gar ho Theos, ho charisamenos hymin toioutois ēsi, toiouton epischopon chechtēsthai en Christǭ.

I have received in God your much-loved name, which you possess by a righteous nature, according to faith and love in Christ Jesus our Saviour. Being imitators … by the blood of Christ, you have perfectly accomplished the work that is natural to you. For when you heard that I was coming bound from Syria for the sake of Christ, our common hope, trusting through your prayer to succeed in fighting with beasts at Rome, … of him who offered himself for us to God as an offering and sacrifice, I received your whole multitude … in Onesimus, a man of love beyond words, and your bishop, whom I pray you to love according to Christ Jesus, and that you all may be in his likeness. For blessed is God, who has granted you, being such as you are, to possess such a bishop in Christ.

Textual problem in this passage: see the notes.

Eph 5:2 (allusion, medium confidence)

Notes and citation

Summary: Ignatius thanks the Ephesians for their zeal in coming to meet him and praises their bishop Onesimus.

  • The scan inserts Migne's Latin notes and variant readings (removed) at three points, and words are lost there; the gaps are marked “…”. The short recension reads “being imitators of God, kindled by the blood of God”; the long recension reads “blood of Christ”.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): 5.4]. ᾿Αποδεξάμενος. ὅ Ερἢι6β. γ, Φ, 5 αἵ. ἐπεί. Αι, ἃ Υἱγὸ ϑδηεῖο οἱ γοι 050 πον Ἕν θειήματι Θεοῦ Πατρὲς, καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν. Ὕότιι5. ᾿χηεἰ:5: Ἐν θελήματι: τοῦ Πατρὸς, καὶ Ἰησοῦ Χριστηῦ τοῦ Θεοῦ ἡμῶν. Ηἴΐς, οἱ ἐμ. 1 ορίϑίοϊ», δὶ ἐν αἷμᾶτι Θεοῦ πιυΐίδιιπὶ σογηΐμιγ ἰῃ ἐν αἵματι Χριστοῦ, (Ὁ) Χαρᾷ. Θυἱ ἃ ποῖ ἤπιος ργίπηιπὶ δάΐιι8 οϑὶ ν πόθῳ ἀληθινῷ. 1». (θ) Μιμηταὶ ὅ; "ἣἣ ες τοι β' νου ᾶ εὐνῇ ἐλεῶ θεοῦ ἐν μῆ, γυον είς ἀνάζωπο ἐπάν τον, Οὐ λει ΛΜ 6}} → … ; δυο 5ρ65, υἱ οοπιπιμπὶς βάε5., Τιϊ. 1, 4, εἱ χοινὴ σωτηρία. ἴῃ Β. διιάα Ερί βίο. (1588. ᾿. Τοῦ ὑπὲρ ἡμῶν ἑαυτὸν ἀγεγνγεγκχόγτος Θεῷ προσφορὰν καὶ θυσίαν. γυϊφαῖυ5 πιο ῬΓῸ5 δι ϑλε, {Πδυ πὶ σοι δε λυ πὶ {1586 ορίδοορυπι ἰε. Νυῖσ → … ; Α ἀΐποιηῃ ἴῃ χόπιυ, → … .

Topics: Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.1 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-1). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-1) · Report an error

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.

1.2PG 5:753

Περὶ δὲ τοῦ συνδούλου ἡμῶν Βίῤῥουπ,τοῦ κατὰ ἐὸν διαχόνου ὑμῶν, καὶ ἐν πᾶσιν εὐλογημένου. εὕ- "μαι παραμεῖναι αὐτὸν ἅμωμον, εἰς τιμὴν τῆς Ἐχλησίας, καὶ τοῦ ἐπισχόπου ὑμῶν τοῦ μαχαριωἁτου. Κρόχος δὲ, ὁ Θεοῦ ἄξιος καὶ ὑμῶν, ὅν ὡς ἐμπλάριον τῆς ἀφ᾽ ὑμῶν ἀγάπης ἀπελάδομεν, χτὰ πάντα με ἀνέπαυσε, καὶ τὴν ἅ1υσίν μου οὐχ τῃσχύνθη, ὡς καὶ αὐτὸν ὁ Πατὴρ Γ Ἰτσοῦ Χριστοῦ τὶ Φρόντωνι, δι᾽ ὧν πάντας ὑμᾶς χατὰ ἀγάπην εἶδον" Β ἡναίμην ὑμῶν διὰ παντὸς, ἐάνπερ ἄξιος ὦ. Πρέπον ἦν ὑμᾶς ἔστι χατὰ πάντα τρόπον δοξάζειν Ἰησοῦν ριστὸν τὸν δοξάσαντα ὑμᾶς ἵνα ἐν μιᾷ ὑποταγῇ τ χατηρτισμένοι τῷ αὐτῷ γοῖ καὶ τῇ αὑτῇ γγώἢν. καὶ τὸ αὑτὸ.έγητε πάντες περὶ τοῦ αὐτοῦ, α ὑποτασσόμενοι τῷ ἐπισχόπῳ καὶ τῷ πρεσθυτερίῳ, τὰ πάντα ἧτε ἡγιασμένοι.

Peri de tou syndoulou hēmōn Birrhoup,tou kata eon diachonou hymōn, kai en pasin eulogēmenou. heu- "mai parameinai auton hamōmon, eis timēn tēs Echlēsias, kai tou epischopou hymōn tou machariōatou. Krochos de, ho Theou axios kai hymōn, hon hōs emplarion tēs aph᾽ hymōn agapēs apeladomen, chta panta me anepause, kai tēn ha1ysin mou ouch tę̄schynthē, hōs kai auton ho Patēr G Itsou Christou ti Phrontōni, di᾽ hōn pantas hymas chata agapēn eidon" B hēnaimēn hymōn dia pantos, eanper axios ō. Prepon ēn hymas esti chata panta tropon doxazein Iēsoun riston ton doxasanta hymas hina en mią hypotagę̄ t chatērtismenoi tǭ autǭ goi kai tę̄ hautę̄ ngōēn. kai to hauto.egēte pantes peri tou autou, a hypotassomenoi tǭ epischopǭ kai tǭ presthyteriǭ, ta panta hēte hēgiasmenoi.

As to my fellow servant Burrhus, your deacon in the things of God and blessed in all things, I pray that he may remain blameless, to the honour of the church and of your most blessed bishop. And Crocus also, worthy of God and of you, whom we received as a pattern of your love, has refreshed me in all things, and was not ashamed of my chain; may the Father of Jesus Christ likewise refresh him, … and Fronto, through whom I saw you all in love. May I have joy of you always, if indeed I am worthy. It is fitting, then, for you in every way to glorify Jesus Christ who has glorified you, so that, being perfected in one subjection, in the same mind and the same judgment, and all speaking the same thing about the same thing, being subject to the bishop and the presbytery, you may be sanctified in all things.

Textual problem in this passage: see the notes.

1 Cor 1:10 (allusion, high confidence) · 2 Tim 1:16 (echo, low confidence)

Notes and citation

Summary: Ignatius commends the deacon Burrhus and Crocus and urges unity in subjection to the bishop and presbytery.

  • Words are lost in the scan before “and Fronto” (the companions' names; the scan has only “…Fronto”).

Topics: Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.2 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-2) · Report an error

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.

1.3PG 5:753

Οὐ διατάσσομαι ὑμῖν, ὡς ὧν τι᾿ εἰ γὰρ καὶ δέμαι διὰ τὸ ὄνομα 5 αὐτοῦ, οὕπω ἀπήρτισμαι ἐν ἰησοῦ Χριστῷ νῦν γὰρ ἀρχὴν ἔχω τοῦ μαθητεύεθαι, καὶ προσλαλῶ ὑμῖν ὡς ὁμοδούλοις “ ἐμὲ γὰρ δεῖ παρ᾽ ὑμῶν ὑπομνησθῆναι πίστει, νουθεσίᾳ, ὑποἰονῇ, μαχροθυμίᾳ - ἀλλ᾽ ἐπειδὴ ἡ ἀγάπη οὐχ ἐᾷ με μυπᾶν περὶ ὑμῶν, διὰ τοῦτο προέλαδον παραχαλεῖν μᾶς, ὅπως συντρέχητε τῇ γνώμῃ τοῦ Θεοῦ. Καὶ ἂρ Ἰησοῦς Χριστὸς, πάντα χατὰ γνώμην πράττει οὐ Πατρὸς, ὡς αὐτός που λέγει" ᾿Εγὼ τὰ ἀρεστὰ ὑτῷ ποιῶ πάντοτε. Οὐχοῦν καὶ ἡμᾶς χρὴ ζῆν χατὰ γνώμην Θεοῦ ἐν Χριστῷ, καὶ ζηλοῦν ὡς Παῦλος " Πμηταὶ γάρ μου, φησὶ, γίγεσθε, καθὼς κἀγὼ ΙΥ̓, Ὅθεν καὶ ὑμῖν πρέπει συντρέχειν τῇ τοῦ ἐπιχόπου γνώμῃ, τοῦ χατὰ θεὸν ποιμαίνοντος ὑμᾶς ὅπερ καὶ ποιεῖτε αὐτοὶ, δοφισθέντες ὑπὸ τοὺ … ἐντολαῖς Κυρίου καὶ τοῖς διχαιώμασιν, ὡς χορδαὶ τῇ ἄξιον ὃν τοῦ Θεοῦ, οὕτως συνήρμοσται τῷ ἐπισχότω:, ὡς χορδαὶ κιθάρᾳ " συνδεδεμένοι οὕτω τῇ νοίᾳ καὶ συμφώνῳ ἀγάπῃ, ἧς ἔστιν ἀρχηγὸς καὶ φύλαξ Ἰηπτοῦς ὁ Χριστός. Καὶ οἱ χατ᾽ ἄνδρα δὲ χορὸς γένεσθε εἷς, ἵνα σύμφωνοι ὄντες ἐν ὁμονοίᾳ, συνάφειχ, Θεοῦ λαθόντες ἐν ἑνότητι, ἕν γένησθε 15 τῇ συμφωνίᾳ, τῷ Θεῷ Πατρὶ καὶ τῷ ἠγαπημένῳ Υἱῷ αὐτοῦ Ἴπσοῦ Χριστῷ τῷ Κυρίῳ ἡμῶν - Δὸς γὰρ αὐτοῖς, φησὶ, Πάτερ ἅγιε, ἵνα ὡς ἐγὼ καὶ σὺ ἕν ἐσμεν, καὶ αὐτοὶ ἐν ἡμῖν ἕν ὦσι" χρήσιμον οὖν ἐστιν ὑμᾶς, ἐν ἀμώμῳ ἑνότητι συνημμένους Θεῷ, μιμητὰς εἶναι Χριστοῦ, οὗ καὶ μέλη ὑπάρχετε.

Ou diatassomai hymin, hōs hōn ti᾿ ei gar kai demai dia to onoma 5 autou, houpō apērtismai en iēsou Christǭ nyn gar archēn echō tou mathēteuethai, kai proslalō hymin hōs homodoulois “ eme gar dei par᾽ hymōn hypomnēsthēnai pistei, nouthesią, hypoionę̄, machrothymią - all᾽ epeidē hē agapē ouch eą me mypan peri hymōn, dia touto proeladon parachalein mas, hopōs syntrechēte tę̄ gnōmę̄ tou Theou. Kai ar Iēsous Christos, panta chata gnōmēn prattei ou Patros, hōs autos pou legei" ᾿Egō ta aresta hytǭ poiō pantote. Ouchoun kai hēmas chrē zēn chata gnōmēn Theou en Christǭ, kai zēloun hōs Paulos " Pmētai gar mou, phēsi, gigesthe, kathōs kagō IY, Hothen kai hymin prepei syntrechein tę̄ tou epichopou gnōmę̄, tou chata theon poimainontos hymas hoper kai poieite autoi, dophisthentes hypo tou … entolais Kyriou kai tois dichaiōmasin, hōs chordai tę̄ axion hon tou Theou, houtōs synērmostai tǭ epischotō:, hōs chordai kitharą " syndedemenoi houtō tę̄ noią kai symphōnǭ agapę̄, hēs estin archēgos kai phylax Iēptous ho Christos. Kai hoi chat᾽ andra de choros genesthe heis, hina symphōnoi ontes en homonoią, synapheich, Theou lathontes en henotēti, hen genēsthe 15 tę̄ symphōnią, tǭ Theǭ Patri kai tǭ ēgapēmenǭ Huiǭ autou Ipsou Christǭ tǭ Kyriǭ hēmōn - Dos gar autois, phēsi, Pater hagie, hina hōs egō kai sy hen esmen, kai autoi en hēmin hen ōsi" chrēsimon oun estin hymas, en amōmǭ henotēti synēmmenous Theǭ, mimētas einai Christou, hou kai melē hyparchete.

I do not give you orders as if I were someone. For even though I am bound for his name, I am not yet perfected in Jesus Christ. For now I am only beginning to be a disciple, and I speak to you as to fellow servants. For I ought to have been reminded by you in faith, admonition, endurance and long-suffering. But since love does not allow me to be silent concerning you, I have therefore taken the lead in exhorting you to run in harmony with the mind of God. For Jesus Christ also does all things according to the mind of the Father, as he himself says somewhere: “I always do the things that please him.” Therefore we too must live according to the mind of God in Christ, and imitate him as Paul did: “Be imitators of me,” he says, “as I also am of Christ.” [4] Hence it is fitting for you too to run in harmony with the mind of the bishop, who shepherds you according to God; which indeed you do yourselves, being taught by the Spirit. … to the commandments of the Lord and to his ordinances, as strings … being worthy of God, it is so attuned to the bishop as strings to a lyre, bound together thus in concord and harmonious love, of which Jesus Christ is the leader and guardian. And you, each one of you, become one choir, so that, being harmonious in concord and taking up the melody of God in unity, you may become one in harmony with God the Father and his beloved Son, Jesus Christ our Lord. For he says: “Grant to them, holy Father, that as I and you are one, they too may be one in us.” It is profitable for you, then, joined to God in blameless unity, to be imitators of Christ, of whom you are also members.

Textual problem in this passage: see the notes.

John 8:29 (quotation, high confidence) · 1 Cor 11:1 (quotation, high confidence) · John 17:11 (quotation, medium confidence) · John 17:21 (allusion, medium confidence)

Notes and citation

Summary: Ignatius urges the Ephesians to follow the mind of God and of their bishop and to sing as one choir in unity.

  • Chapter 4 begins at “Hence it is fitting” ([4]); its numeral is lost in the scan. Migne's notes and the Latin are removed at two points; words are lost there (“…”). Quotations: John 8:29; 1 Cor 11:1; John 17:11, 21 (freely combined).

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): ι ἃ], "1 2Ζοᾶπ. ν!, 99, 131 6ογ. σι, 1. ἢ Μαςραομΐα ἃ᾽ν Ἀροβίο β εοῃ δι 5 [0556 ἀϊεὶοι} ραι θη. Ἰοηχαηϊιμ ας : ἂἱ αυδηιο Εἰ ΑΓ (85 ποι! ἰδ ἰαπὶ θεὶ ἰπ Οἰεἰβίο, οἱ δοινυϊαγὶ υἱ Ῥαυ]υβ.: [μι ὲἀἰ!. 1». ᾿ ἰρϑὶ (Δεἰεἰ8, οἀοοιὶ ἃ δρί γι; πᾶπὶ πῃοπηογαθῖ!α ργο- Α → ; δ χι!, 395. Ὡς χορδαὶ κιθάρᾳ. Ἑλάεπι απ ἰδ 'ῃ Ερίδιοία αὐ Ρἢϊααεἰρίοποδ, ἀὰ ορὶ → … .

Topics: Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.3 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-3) · Report an error

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.

1.5PG 5:753

Εἰ γὰρ ἐγὼ ἐν μιχρῷ χρόνῳ τοιαύτην συνήθειαν ἔσχον πρὸς τὸν ἐπίσχοπον ὑμῶν, οὐχ ἀνθρωπίνην οὖσαν, ἀλλὰ πνευματιχὴν, πόσῳ μᾶλλον ὑμᾶς μαχαρίξω τοὺς.5 ἀναχρεμαμένους αὐτῷ, ὡς ἡ Ἐχχλησία κῷ Κυρίῳ Ἰησοῦ, καὶ ὁ Κύριος τῷ "5 Θεῷ καὶ Πατρὶ αὐτοῦ, ἵνα πάντα ἐν ἑνότητι σύμφωνα ἧ; Μηξεὶς πλανάσθω: ἐὰν μὴ τις ἐντὸς ἧ τοῦ θυσιαστηρίου, ὑστερεῖται τοῦ ἄρτου τοῦ Θεοῦ" εἰ γὰρ ἑνὸς καὶ δευτέρου προσευχὴ τοσαύτην ἰσχὺν ἔχει, ὥστε τὸν Χριστὸν ἐν αὐτοῖς ἑστάναι, πόσῳ μᾶλλον ἧ, τΞ τοῦ ἐπ':σχόπου καὶ πάτης τῆς Ἐχχλησίας προσευχὴ, σύμᾳαὑτοῖς πάντα τὰ ἐν Χριστῷ αἰτήματα; ὁ οὖν τῶν τοιούτων χωριζόμενος, καὶ μὴ συνερχόμενος ἐν βουλῇ θυσιῶν καὶ ἐχκχιϊησίᾳ πρωτοτόχων' ἀπογεγραμμένων ἐν οὐρανῷ, λύχος ἐστὶν ἐν προϑάτου δορᾷ, ἥμερον ἐπιδεικνὺς μορφήν' σπουδάσατε, ἀγαπητοὶ, ὑποταγῆναι τῷ ἐπισχόπῳ καὶ τοῖς πρετὀυτέροις καὶ τοῖς διαχόνοις" ὁ γὰρ τούτοις ὑποτατσόμενος, ὑπαχούει Χριστῷ τῷ προχειρισαμένῳ αὐτούς" ὃ δὲ ἀπειθῶν αὑτοῖς, ἀπειθεῖ Χριστῷ Ἰησοῦ. ὋὉ δὲ ἀπειθῶν τῷ Υἱῷ, οὐκ ὄψεται τὴν ζωὴν, ἁ.1..} ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ᾿ αὑτόν. Αὐθάδης γάρ ἐστ: καὶ δύσερις, ὑπερήφανος, ὁ μὴ πειθαρχῶν τοῖς χρεΐτσεται, ταπεινοῖς δὲ δίδωσι χάριν. Καί" 'Υπερήξα- … γοι παρηνόμουν ἕως σφόδρα. Λέγει δὲ καὶ ὁ Κύριος πρὸς τοὺς ἱερεῖς: Ὁ ὑμῶν ἀχούων, ἐμοῦ ἀκούει᾽ καὶ ὁ ἐμοῦ ἀκχούων, ἀχούίει τοῦ πέμψαντός μὲ Πατρές" ὁ ὑμᾶς ἀθετῶν, ἐμὲ ἀθετεῖ" ὁ δὲ ἐμὲ ἀθετῶν, ἀθετεῖ τὸν πέμψαντά με. ΥἹ Ὅσῳ οὖν βλέπετε σιωπῶντα τὸν ἐπίσχοπον, πλεῖον αὐτὸν φοδεϊΐσθε" πάντα γὰρ ὃν πέμπει ὁ οἰχοδεσ- “ότης εἰς ἰδίαν αἰχονομίαν, οὕτως αὐτὸν δεῖ ἡμᾶς "" δέχεσθαι, ὡς αὐτὸν τὸν πέμψαντα. τὸν οὖν ἐπίσχοπον, ὅπλον ὅτι ὡς αὐτὸν τὸν Κύριον δεῖ προσθλέπειν, τῷ Κυρίῳ παρεστῶτα. ᾿Ορατικὸν δὲ ἄγδρα καὶ μὴ παρεστάναι ἀνθρώποις γωθροῖς. Αὐτὸς μέντοι Ὀνήσιμος ὑπερεπαινεῖ ὑμῶν τὴν ἐν Θεῷ εὐταξίαν, ὅτι πάντες χατὰ ἀλήθειαν ζῆτε, καὶ ὅτι ἐν ὑμῖν οὐδεμία αἴρεσις χατοιχεῖ" ἀλλ᾽ οὐδὲ ἀχούετέ τινος, ἣ μό- Β γοῦ Ἰησοῦ Χριστοῦ, τοῦ ἀληθινοῦ ποιμένος καὶ σχάλου καί ἐστε, ὡς Παῦλος ὑμῖν ἔγραφεν, ἕν σῶμα, καὶ ὃν πγεῦμα, διὰ τὸ καὶ ἐν μιᾷ κεχιΐῆσθαι τῆς πίστεως. Ἐπείπεο καὶ εἷς Κύριος, μία πίστις, ἕν βάπτισμα, εἷς Θεὸς καὶ Πατὴρ πάντων, ὁ ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν χᾶσιν. Ὑμεῖς μὲν οὖν ἔστε τοιοῦτοι, ὑπὸ τοιῶνδε καὶ Τιμοθέου τοὺ πιστοτάτου.

Ei gar egō en michrǭ chronǭ toiautēn synētheian eschon pros ton epischopon hymōn, ouch anthrōpinēn ousan, alla pneumatichēn, posǭ mallon hymas macharixō tous.5 anachremamenous autǭ, hōs hē Echchlēsia kǭ Kyriǭ Iēsou, kai ho Kyrios tǭ "5 Theǭ kai Patri autou, hina panta en henotēti symphōna hē? Mēxeis planasthō: ean mē tis entos hē tou thysiastēriou, hystereitai tou artou tou Theou" ei gar henos kai deuterou proseuchē tosautēn ischyn echei, hōste ton Christon en autois hestanai, posǭ mallon hē, tX tou ep':schopou kai patēs tēs Echchlēsias proseuchē, symąautois panta ta en Christǭ aitēmata? ho oun tōn toioutōn chōrizomenos, kai mē synerchomenos en boulę̄ thysiōn kai echkchiïēsią prōtotochōn' apogegrammenōn en ouranǭ, lychos estin en proϑatou dorą, hēmeron epideiknys morphēn' spoudasate, agapētoi, hypotagēnai tǭ epischopǭ kai tois pretouterois kai tois diachonois" ho gar toutois hypotatsomenos, hypachouei Christǭ tǭ procheirisamenǭ autous" ho de apeithōn hautois, apeithei Christǭ Iēsou. HoO de apeithōn tǭ Huiǭ, ouk opsetai tēn zōēn, ha.1..} hē orgē tou Theou menei ep᾿ hauton. Authadēs gar est: kai dyseris, hyperēphanos, ho mē peitharchōn tois chreïtsetai, tapeinois de didōsi charin. Kai" 'Yperēxa- … goi parēnomoun heōs sphodra. Legei de kai ho Kyrios pros tous hiereis: Ho hymōn achouōn, emou akouei᾽ kai ho emou akchouōn, achouiei tou pempsantos me Patres" ho hymas athetōn, eme athetei" ho de eme athetōn, athetei ton pempsanta me. HuI Hosǭ oun blepete siōpōnta ton epischopon, pleion auton phodeïïsthe" panta gar hon pempei ho oichodes- “otēs eis idian aichonomian, houtōs auton dei hēmas "" dechesthai, hōs auton ton pempsanta. ton oun epischopon, hoplon hoti hōs auton ton Kyrion dei prosthlepein, tǭ Kyriǭ parestōta. ᾿Oratikon de agdra kai mē parestanai anthrōpois gōthrois. Autos mentoi Onēsimos hyperepainei hymōn tēn en Theǭ eutaxian, hoti pantes chata alētheian zēte, kai hoti en hymin oudemia airesis chatoichei" all᾽ oude achouete tinos, hē mo- B gou Iēsou Christou, tou alēthinou poimenos kai schalou kai este, hōs Paulos hymin egraphen, hen sōma, kai hon pgeuma, dia to kai en mią kechiïēsthai tēs pisteōs. Epeipeo kai heis Kyrios, mia pistis, hen baptisma, heis Theos kai Patēr pantōn, ho epi pantōn, kai dia pantōn, kai en chasin. Hymeis men oun este toioutoi, hypo toiōnde kai Timotheou tou pistotatou.

For if I in a short time had such intimacy with your bishop, not human but spiritual, how much more do I count you blessed, who are bound to him as the church is to the Lord Jesus, and the Lord to God his Father, so that all things may be harmonious in unity? Let no one be deceived: unless someone is within the altar, he lacks the bread of God. For if the prayer of one or two has such power that Christ stands among them, how much more will the prayer of the bishop and of the whole church, sending up together … all requests in Christ? Whoever, then, separates himself from such, and does not come together in the council of sacrifices and the church of the firstborn enrolled in heaven, is a wolf in sheep's clothing, displaying a gentle form. Be eager, beloved, to be subject to the bishop and the presbyters and the deacons. For he who is subject to these obeys Christ, who appointed them; but he who disobeys them disobeys Christ Jesus. “And he who disobeys the Son will not see life, but the wrath of God remains upon him.” For he who does not obey his superiors is self-willed, quarrelsome and proud. … “but gives grace to the humble.” And: “The proud transgressed exceedingly.” And the Lord says to the priests: “He who hears you hears me, and he who hears me hears the Father who sent me; he who rejects you rejects me, and he who rejects me rejects him who sent me.” [6] The more, then, you see the bishop silent, the more you should fear him. For everyone whom the master of the house sends to his own stewardship, we must receive as the one who sent him. Clearly, therefore, we must look upon the bishop as the Lord himself, standing before the Lord. … a man … and not to stand before sluggish men. Onesimus himself greatly praises your good order in God, that you all live according to truth, and that no heresy dwells among you; indeed you do not listen to anyone except Jesus Christ, the true shepherd and teacher. And you are, as Paul wrote to you, one body and one spirit, because you have also been called in one hope of faith. Since there is also “one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” You, then, are such, [taught] by such men … and Timothy the most faithful.

Textual problem in this passage: see the notes.

Matt 18:20 (allusion, high confidence) · Heb 12:23 (allusion, high confidence) · Matt 7:15 (allusion, high confidence) · John 3:36 (quotation, high confidence) · Prov 3:34 (quotation, medium confidence) · Jas 4:6 (quotation, medium confidence) · Ps 119:51 (118:51 LXX) (quotation, high confidence) · Luke 10:16 (quotation, high confidence) · Matt 10:40 (allusion, medium confidence) · Matt 24:45 (allusion, medium confidence) · Prov 22:29 (allusion, medium confidence) · Eph 4:4 (quotation, high confidence) · Eph 4:5 (quotation, high confidence) · Eph 4:6 (quotation, high confidence)

Notes and citation

Summary: Ignatius praises the Ephesians' union with their bishop, warns against separating from the common worship, and urges obedience to bishop, presbyters and deacons.

  • Chapter 6 begins at “The more, then” ([6]); its numeral is lost in the scan. “God resists the proud” (Prov 3:34; Jas 4:6) is lost before “but gives grace to the humble.” The sentence about “a man … sluggish men” echoes Prov 22:29 (“a diligent man … must stand before kings and not before sluggish men”); the scan garbles its first words. The words naming Paul with Timothy at the end are partly lost. Migne's notes are removed at two points.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): ΓΟ, ἐν πόλει Θεοῦ ζῶντος, ἐπ εἰυϊίαίε δ εὶ τἰυεπίῖδ. χων ἀπογεγραμμένων ἐν οὐρανῷ. ἰν. το} → … ; Α εἰ φιιὰ πιὸ → .

Topics: Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.5 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-5) · Report an error

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.

1.7PG 5:753

Τινὲς δὲ φαυλότατοι εἰώθασι δόλῳ πονηρῷ τὸ ὄνομα περιφέρειν, ἀλλά τινα πράσσοντες ἀνάξια Θεοῦ, καὶ φρονοῦντες ἐναντία τῆς τοῦ Χριστοῦ διδασχαλίας, ἐπ᾿ ὀλέθρῳ ἑαυτῶν καὶ τῶν πειθομένων αὐτοῖς" οὗς δεῖ ὑμᾶς, ὡς θηρία ἐχχλίνειν. Δέχαιος γὰρ ἐχχιλίνας, σώζεται εἰς τὸν αἰῶνα: πρόχειρος δὲ γίγνεται καὶ ἐπίχαρτος ἀσεδῶν ἀπώλεια. Εἰσὶ γὰρ κύνες ἐνεοὶ, οὺς φυλάσσεσθαι χρή" ἀνίατα γὰρ νοσοῦσιν. Ἱατρὸς δὲ ἡμῶν ἐστιν ὁ μόνος ἀληθινὸς Θεὸς, ὁ ἀγέννητὸς καὶ ἀπρόσιτος, ὁ τῶν ὅλων Κύριος, τοῦ δὲ Μονο- Ἱενοῦς Πατὴρ καὶ γεννήτωρ. Ἔχομεν ἰατρὸν καὶ τὸν Κύριον ἡμῶν Θεὸν Ἰησοῦν τὸν Χριστὸν, τὸν πρὸ αἰύνων Υἱὸν μονογενῇ καὶ Λόγον, ὕστερον δὲ καὶ ἄνθρωπον ἐχ Μαρίας τῆς ΠΙὨαρθένον. Ὁ Λόγος γὰρ σὰρξ ἐγένετο" ὁ ἀσώματος ἐν σώματι, ὁ ἀπαθὴς ἐν παθητῷ σώματι, ὁ ἀθάνατος ἐν θνητῷ σώματι, ἡ ζωὴ ἐν φθορᾷ, ὅπως θανάτου καὶ φθορᾶς ἐλευθερώσῃ καὶ ἰατρεύσῃ τὰς ψυχὰς ἡμῶν, καὶ ἰάσηται αὐτὰς νοση- εὐυθείσας ἐν ἀσεδείᾳ καὶ πονηραῖς ἐπιθυμίαις.

Tines de phaulotatoi eiōthasi dolǭ ponērǭ to onoma peripherein, alla tina prassontes anaxia Theou, kai phronountes enantia tēs tou Christou didaschalias, ep᾿ olethrǭ heautōn kai tōn peithomenōn autois" hous dei hymas, hōs thēria echchlinein. Dechaios gar echchilinas, sōzetai eis ton aiōna: procheiros de gignetai kai epichartos asedōn apōleia. Eisi gar kynes eneoi, ous phylassesthai chrē" aniata gar nosousin. Hiatros de hēmōn estin ho monos alēthinos Theos, ho agennētos kai aprositos, ho tōn holōn Kyrios, tou de Mono- Hienous Patēr kai gennētōr. Echomen iatron kai ton Kyrion hēmōn Theon Iēsoun ton Christon, ton pro aiynōn Huion monogenę̄ kai Logon, hysteron de kai anthrōpon ech Marias tēs PIŌarthenon. Ho Logos gar sarx egeneto" ho asōmatos en sōmati, ho apathēs en pathētǭ sōmati, ho athanatos en thnētǭ sōmati, hē zōē en phthorą, hopōs thanatou kai phthoras eleutherōsę̄ kai iatreusę̄ tas psychas hēmōn, kai iasētai autas nosē- euytheisas en asedeią kai ponērais epithymiais.

Some most worthless people are in the habit of carrying the Name about with wicked guile, while doing things unworthy of God and holding views contrary to the teaching of Christ, to their own destruction and that of those who believe them. These you must shun as wild beasts. For “the righteous man who shuns them is saved for ever, but the destruction of the ungodly is sudden and a cause of rejoicing.” For they are “dumb dogs,” against whom one must be on guard, for they suffer from an incurable disease. But our physician is the only true God, the unbegotten and unapproachable, the Lord of all, and the Father and begetter of the Only-begotten. We have as physician also our Lord God Jesus the Christ, the only-begotten Son and Word before the ages, but afterwards also man, of Mary the virgin. For “the Word became flesh”: the bodiless in a body, the impassible in a passible body, the immortal in a mortal body, life in corruption, so that he might free our souls from death and corruption and heal them, and cure them when they were sick with ungodliness and evil desires.

Prov 10:25 (allusion, low confidence) · Isa 56:10 (quotation, high confidence) · John 17:3 (echo, medium confidence) · 1 Tim 6:16 (allusion, medium confidence) · John 1:14 (quotation, high confidence)

Notes and citation

Summary: Ignatius warns against false teachers and presents God and Christ, the Word made flesh, as the physicians of souls.

  • The long recension expands the short text of this chapter with credal language (the Father “unbegotten”, the Son “before the ages”); translated as written. The first quotation is unidentified (perhaps a free form of Prov 10:25); “dumb dogs” is Isa 56:10. Latin debris is removed at two points.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): καὶ ἀϊψπὰ θεο, οἱ δοίη δα αυῶ → καὶ ; [) πιοῦίε δἰ σοτγγιριίοηα ἸΙθογαγοὶ οἱ ουγάγοί Δι} 898 : → .

Topics: Christology, Heresy

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.7 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-7) · Report an error

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.

1.8PG 5:753

Μὴ οὖν τις ὑμᾶς ἐξαπατάτω, ὥσπερ 5 οὐδὲ ἐξαπατᾶσθε" ὅλοι γάρ ἐστε Θεοῦ. “Ὅταν γὰρ μία ἐπιθυμία ἐν ὑμῖν ὑπάρχει 3', δυναμένη ὑμᾶς πᾶναι, καὶ βάσανον ἐπαγαγεῖν, ἄρα χατὰ ζῆτε, καί ἐστε Χριστοῦ. Περίψημα ᾿5 δὲ ὑμῶν καὶ τῆς ἀγνοτάτης Ἐφεσίων Ἐχχλησίας τῆς Οἱ σαρχιχοὶ τὰ πνευματιχὰ πράττειν οὐ δύ οὐδὲ οἱ πνευματιχοὶ τὰ σαρχιχά. ὥστε οὐκ πίστις τὰ τῆς ἀπιστίας, οὐδὲ ἣ ἀπιστία τὰ τῆς στεως. Ὑμεῖς δὲ πλήρεις ὄντες τοῦ ἁγίου Πνεῦι τος, οὐδὲν σαρχιχὸν, ἀλλὰ πνευματιχὰ πάντα τρῖϊ σετε. Ἕν Χριστῷ Ἰησοῦ τελειοῦσθε, ὅς ἐστι Σοῖγ “«άντων ἀνθρώσων, μάλιστα πιστῶν. ΙΧ "Ἔγνων δέ τινας παροδεύσαντας δι᾽ ὑμῶν, χαχὴν διδαχὴν ἀλλοχότου καὶ πονηροῦ πνεῦ; Β τος᾿ οἷς οὐχ ἐδώύχατε πάροδον σπεῖρα: τὰ ζιζάνια (ἢ βύσαντες τὰ ὦτα, εἰς τὸ μὴ παραδέξασθα!: τὴν ὑΐ αὑτῶν χαταγγελλομένην πλάνην, πεπεισμένοι λαοπλάνον πνεῦμα, οὐ τὰ Χριστοῦ, ἀλλὰ τὰ ἴδια λεῖν ψευδολόγον γάρ ἐστι, Τὸ δὲ ἅγιον Πνεῦμα, τὰ ἴδια, ἀλλὰ τὰ τοῦ Χριστοῦ, καὶ οὐχ ἀφ᾽ ἐαυτὰ, ἀλλὰ ἀπὸ τοῦ Κυρίου" ὡς καὶ ὁ Κύριος τὰ παρὲ Πατρὸς ἡμῖν χατήγγελλεν. Ὃ.16γος, γὰρ, ὃν ἀχούετε, οὐχ ἔστιν ἐμὸς, ἀ.λ:ὰ τοῦ πέμγαντίς μὲ Πατρός. Καὶ περὶ Πνεύματος τοῦ ἁγίου" Οὐ 146λήσει, φησὶν, ἀ:» ἑαυτοῦ, ἀ.1.1} ὅσα ἂν ἀχείτῃ, παρ᾽ ἐμοῦ. Καὶ περὶ ἑαυτοῦ φησι πρὸς τὸν Πατέρτ, ᾿Εγώ σε, φησὶν, ἐδόξασα ἐπὶ τῆς γῆς" τὸ ἔρτον ὃ ἔδωχάς 3 μοι, ἐτελείωσα' ἐφαγέρωσά σου τὸ ( ὄνομα τοῖς ἀνθρώποις. Καὶ περὶ τοῦ ἁγίου Πννματος" ᾿Εχεῖγος ἐμὲ δοξάσει, ὅτε ἐχ τοῦ ἐμοῦ Τὸ δὲ πλάνον πνεῦμα, ἑαυτὸ χηρύττει, τὰ ἴδια λεῖ, αὐτάρεσγον γάρ ἐστιν’ ἑαυτὸ δοξάζει, τύτν Ὑάρ ἔστι μεστόν - ψευδολόγον ὑπάρχει, ἀπατηλὸν. … Πε χρὸν, ψοφοδεές " οὗ τῆς ἐνεργείας ῥύσεται ὑμᾶς" Ἰησοῦς Χριστὸς, ὁ θεμελιώσας ὑμᾶς "" ἐπὶ τὴν πέτραν, ὡς λίθους ἐχλεκτοὺς, εὐαρμολογουμένους εἰς οἰχοδομὴν θείαν Πατρὸς (ὅ8), ἀναφερομένους εἰς τὰ ὕψη διὰ Χριστοῦ τοῦ ὑπὲρ ἡμῶν στανρωθέντος, σχοίνῳ χρωμένους τῷ ἀγίῳ Πνεύματι, πίστει δὲ ἀναγομένους, καὶ ἀγάπῃ χουφιζομένους ἐχ γῆς πρὸς οὐραριοι γὰρ, φησὶν, οἱ ἅμωμοι ἐν ὁδῷ, οἱ πορευόμενοι ἐγ γόμῳ Κυρίου. Ὃδὸς δέ ἐστιν ἁπλανῆς, Ἰησοὺς ὁ Χριστός" ᾿Εγὼ γὰρ, φησὶν, εἰμὶ ἡ ὁδὸς καὶ ἡ ζωή. Ὁδηγεῖ δὲ ἡ ὁδὸς πρὸς τὸν Πατέρα - Οὐδεὶς γὰρ, φησὶν, ἔρχεται πρὸς τὸν Πωτέρα, εἰ μὴ δι ἐμοῦ. Μαχάριοι οὖν ἐστε ὑμεῖς οἱ θεοφόροι, πνευμα … σμημένο: ἐν ταῖς ἐντολαῖς Ἰησοῦ Χριστοῦ, βασίειον ἱεράτευμα, ἔθνος ἅγιον, «λαὸς εἰς περιποίησιν, δι᾽ οὃς ἀγαλλιώμενος ἠξιώθην, δι’ ὧν γράφω προτομιλῇσαι τοῖς ἀγίοις τοῖς οὖσιν ἐν Ἐφέσῳ, τοῖς πιστοῖς ἐν Χριστῷ Ἰησοῦ (ἀ4δ). Χαίρω οὖν ἐφ᾽ ὑμῖν, ὅτι μὴ τῇ ματαιότητι προσέχετε" οὐδὲν "ῇ χατὰ σάρχα ἀγαπᾶτε, ἀλλὰ χατὰ Θεόν. … προσεύχεσθε᾽ ἔστι γὰρ αὐτοῖς ἐλπὶς μετανοίας, ἵνα Θεοῦ τύχωσι", Μὴ ὁ πίπτων (ἈΠ) γὰρ, οὐχ ἀνίσταται; ἣ ὁ ἀποστρέφων οὐχ ἐπιστρέφει; Ἐπισιρέψατε "5 οὖν αὐτοὺς ὅ' μαθητευθῆναι ὑμῖν " γίνεαθε οὖν διάχονοι Θεοῦ, καὶ στόμα Χριστοῦ. Λέγει γὰρ ὁ Κύριος: Ἑὰν ἐξαγάγητε ἐξ ἀναξίου τίμιον, ὡς στόμα μου ἔσεσθε. 1 ἵνεσθε πρὸς τὰς ὀργὰς αὑτῶν σφημίας αὐτῶν ὑμεῖς τὰς ἐχτενεῖς εὐχάς" αὐτῶν πλανωμένων, στήχετε ὑμεῖς ἐν τῇ πίστει ἑδραῖοι " νιχήσατε τὸ ἄγριον ἦθος, ἐν ἡμερότητι τὸ ὀργέλον δ ἐν πραότητι" Μαχάριοι γὰρ οἱ πραεῖς" καὶ Μωσῆς πρᾶρς παρὰ πάντας ἀνθρώπους" καὶ Δαξὶδ πρᾶος σφόδρα. Διὸ παραινεῖ Παῦλος, Δοῦ.1ο», λέγων, Κυρίου οὐ δεὶ … τιχὸν, ἀνεξίχαχον, ἐν πραότητι παιδεύογντα τοὺς ἀδιχοῦντας ὑμᾶς. Εἰ ἀνταπέδωκα, γὰρ, φησὶ, τοῖς ἀνταποδιδοῦσί μοι χαχά. ᾿Αδελφοὺς αὐτοὺς ποιΐσωμεν τῇ ἐπιειχείχς. Εἴπατε γὰρ τοῖς μισοῦσιν ὑμᾶς ᾿Αδελφοὶ ἡμῶν ἐστε, ἵνα τὸ ὄνομα τοῦ Κυρίου δοξασθῇ" καὶ μιμησώμεθα τὸν Κύριον, ὃς ἀντεῖπε", «άσχων, οὐκ ἠπείλει" ἀλλ᾽ ὑπὲρ τῶν ἐχθρῶν προσηύχετο’ Πάτερ, ἅξες αὐτοῖς, οὐχ οἴδασιν ὃ ποιοῦσιν. Ἐάν τις πλέον ἀδιχηθεὶ:, πλείονα ὑπημείνῃ, οὗτος μαχάριος" ἐάν τις ἀποστερηθῇ, ἐάν τις ἀθετηθῇ διὰ τὸ ὄνομα τοῦ Κυρίου, οὗτος ὄντως Χριστοῦ ἐστι. Βλέπετε μὴ τοῦ διαδόλου βοτάνη, εὑρεθῇ ἐν ὑμῖν" πικρὰ γάρ ἕστο καὶ ἁλμυρά τις αὐτή" Νή-

Mē oun tis hymas exapatatō, hōsper 5 oude exapatasthe" holoi gar este Theou. “Hotan gar mia epithymia en hymin hyparchei 3', dynamenē hymas panai, kai basanon epagagein, ara chata zēte, kai este Christou. Peripsēma ᾿5 de hymōn kai tēs agnotatēs Ephesiōn Echchlēsias tēs Hoi sarchichoi ta pneumaticha prattein ou dy oude hoi pneumatichoi ta sarchicha. hōste ouk pistis ta tēs apistias, oude hē apistia ta tēs steōs. Hymeis de plēreis ontes tou hagiou Pneui tos, ouden sarchichon, alla pneumaticha panta triï sete. Hen Christǭ Iēsou teleiousthe, hos esti Soig “«antōn anthrōsōn, malista pistōn. ICh "Egnōn de tinas parodeusantas di᾽ hymōn, chachēn didachēn allochotou kai ponērou pneu? B tos᾿ hois ouch edōychate parodon speira: ta zizania (ē bysantes ta ōta, eis to mē paradexastha!: tēn hyï hautōn chatangellomenēn planēn, pepeismenoi laoplanon pneuma, ou ta Christou, alla ta idia lein pseudologon gar esti, To de hagion Pneuma, ta idia, alla ta tou Christou, kai ouch aph᾽ eauta, alla apo tou Kyriou" hōs kai ho Kyrios ta pare Patros hēmin chatēngellen. Ho.16gos, gar, hon achouete, ouch estin emos, a.l:a tou pemgantis me Patros. Kai peri Pneumatos tou hagiou" Ou 146lēsei, phēsin, a:» heautou, a.1.1} hosa an acheitę̄, par᾽ emou. Kai peri heautou phēsi pros ton Patert, ᾿Egō se, phēsin, edoxasa epi tēs gēs" to erton ho edōchas 3 moi, eteleiōsa' ephagerōsa sou to ( onoma tois anthrōpois. Kai peri tou hagiou Pnnmatos" ᾿Echeigos eme doxasei, hote ech tou emou To de planon pneuma, heauto chēryttei, ta idia lei, autaresgon gar estin’ heauto doxazei, tytn Hyar esti meston - pseudologon hyparchei, apatēlon. … Pe chron, psophodees " hou tēs energeias rhysetai hymas" Iēsous Christos, ho themeliōsas hymas "" epi tēn petran, hōs lithous echlektous, euarmologoumenous eis oichodomēn theian Patros (ho8), anapheromenous eis ta hypsē dia Christou tou hyper hēmōn stanrōthentos, schoinǭ chrōmenous tǭ agiǭ Pneumati, pistei de anagomenous, kai agapę̄ chouphizomenous ech gēs pros ourarioi gar, phēsin, hoi hamōmoi en hodǭ, hoi poreuomenoi eg gomǭ Kyriou. Hodos de estin haplanēs, Iēsous ho Christos" ᾿Egō gar, phēsin, eimi hē hodos kai hē zōē. Hodēgei de hē hodos pros ton Patera - Oudeis gar, phēsin, erchetai pros ton Pōtera, ei mē di emou. Macharioi oun este hymeis hoi theophoroi, pneuma … smēmeno: en tais entolais Iēsou Christou, basieion hierateuma, ethnos hagion, «laos eis peripoiēsin, di᾽ hoos agalliōmenos ēxiōthēn, di’ hōn graphō protomilę̄sai tois agiois tois ousin en Ephesǭ, tois pistois en Christǭ Iēsou (a4d). Chairō oun eph᾽ hymin, hoti mē tę̄ mataiotēti prosechete" ouden "ę̄ chata sarcha agapate, alla chata Theon. … proseuchesthe᾽ esti gar autois elpis metanoias, hina Theou tychōsi", Mē ho piptōn (AP) gar, ouch anistatai? hē ho apostrephōn ouch epistrephei? Episirepsate "5 oun autous ho' mathēteuthēnai hymin " gineathe oun diachonoi Theou, kai stoma Christou. Legei gar ho Kyrios: Hean exagagēte ex anaxiou timion, hōs stoma mou esesthe. 1 hinesthe pros tas orgas hautōn sphēmias autōn hymeis tas echteneis euchas" autōn planōmenōn, stēchete hymeis en tę̄ pistei hedraioi " nichēsate to agrion ēthos, en hēmerotēti to orgelon d en praotēti" Macharioi gar hoi praeis" kai Mōsēs prars para pantas anthrōpous" kai Daxid praos sphodra. Dio parainei Paulos, Dou.1o», legōn, Kyriou ou dei … tichon, anexichachon, en praotēti paideuognta tous adichountas hymas. Ei antapedōka, gar, phēsi, tois antapodidousi moi chacha. ᾿Adelphous autous poiïsōmen tę̄ epieicheichs. Eipate gar tois misousin hymas ᾿Adelphoi hēmōn este, hina to onoma tou Kyriou doxasthę̄" kai mimēsōmetha ton Kyrion, hos anteipe", «aschōn, ouk ēpeilei" all᾽ hyper tōn echthrōn prosēucheto’ Pater, haxes autois, ouch oidasin ho poiousin. Ean tis pleon adichēthei:, pleiona hypēmeinę̄, houtos macharios" ean tis aposterēthę̄, ean tis athetēthę̄ dia to onoma tou Kyriou, houtos ontōs Christou esti. Blepete mē tou diadolou botanē, heurethę̄ en hymin" pikra gar hesto kai halmyra tis autē" Nē-

Let no one, then, deceive you, as indeed you are not deceived; for you belong wholly to God. For when no desire exists among you that is able to torment you and bring punishment on you, then you live according to God and you are Christ's. I am your offscouring, and that of the most holy church of the Ephesians … Those who are carnal cannot do spiritual things, nor those who are spiritual carnal things; just as faith cannot do the things of unbelief, nor unbelief the things of faith. But you, being full of the Holy Spirit, do nothing carnal, but all things spiritually. You are being perfected in Christ Jesus, who is the Saviour of all people, especially of believers. [9] But I have learned that certain people have passed through your city, bringing an evil teaching of a strange and wicked spirit; but you did not allow them to sow their tares among you, stopping your ears so as not to receive the error they proclaim, being persuaded that the spirit that leads the people astray does not speak the things of Christ but its own, for it is a liar. But the Holy Spirit [does not speak] his own things but those of Christ, and not from himself but from the Lord; just as the Lord also announced to us the things he received from the Father. For “the word which you hear is not mine but the Father's who sent me.” And concerning the Holy Spirit: “He will not speak,” he says, “from himself, but whatever he hears from me.” And concerning himself he says to the Father: “I glorified you,” he says, “on the earth; I have finished the work which you gave me; I have made your name known to men.” And concerning the Holy Spirit: “He will glorify me, for he will take from what is mine.” But the spirit of error proclaims itself and speaks its own things, for it is self-pleasing; it glorifies itself, for it is full of conceit; it is a liar, a deceiver, … fearful of every noise. From its working Jesus Christ will deliver you, he who founded you upon the rock as chosen stones, fitted together into the divine building of the Father, raised up to the heights through Christ who was crucified for us, using the Holy Spirit as a rope, borne upward by faith, and lifted by love from earth to heaven. … “Blessed,” he says, “are the blameless in the way, who walk in the law of the Lord.” And the way that does not lead astray is Jesus the Christ: “For I,” he says, “am the way and the life.” And the way leads to the Father: “For no one,” he says, “comes to the Father except through me.” Blessed, then, are you who are God-bearers, Spirit-bearers, … adorned with the commandments of Jesus Christ, “a royal priesthood, a holy nation, a people for his possession”; because of whom I rejoice and have been counted worthy, through what I write, to converse with the saints who are in Ephesus, the faithful in Christ Jesus. I rejoice, then, over you, because you give no heed to vanity and love nothing according to the flesh, but according to God. … [10] … pray; for there is hope of repentance for them, that they may attain to God. “Shall not he who falls rise again? Or shall not he who turns away return?” Let them, then, become disciples, [at least from your deeds]. Become, therefore, ministers of God and the mouth of Christ. For the Lord says: “If you bring out what is precious from what is worthless, you shall be as my mouth.” Be humble against their anger; against their blasphemies set your earnest prayers; while they go astray, stand firm in the faith; overcome their fierce temper with gentleness, their wrath with meekness. For “blessed are the meek”; and Moses was meek above all men; and David was very meek. Therefore Paul exhorts: “The servant of the Lord,” he says, “must not … … forbearing, in meekness instructing those who wrong you. For “if I have repaid,” he says, “those who repaid me with evil.” Let us make them brothers by our gentleness. For say to those who hate you, “You are our brothers,” so that the name of the Lord may be glorified. And let us imitate the Lord, who … when suffering did not threaten, but prayed for his enemies: “Father, forgive them; they do not know what they do.” If anyone, the more he is wronged, the more he endures, he is blessed; if anyone is defrauded, if anyone is set at nought for the name of the Lord, he is truly Christ's. Take care that no plant of the devil be found among you; for it is bitter and salty. Be sober …

Textual problem in this passage: see the notes.

Rom 8:8 (echo, low confidence) · 1 Tim 4:10 (quotation, high confidence) · Matt 13:25 (allusion, high confidence) · John 14:24 (quotation, high confidence) · John 16:13 (quotation, high confidence) · John 17:4 (quotation, high confidence) · John 17:6 (quotation, high confidence) · John 16:14 (quotation, high confidence) · Matt 7:24 (allusion, medium confidence) · 1 Pet 2:5 (allusion, medium confidence) · Ps 119:1 (118:1 LXX) (quotation, high confidence) · John 14:6 (quotation, high confidence) · 1 Pet 2:9 (quotation, high confidence) · Eph 1:1 (allusion, medium confidence) · Jer 8:4 (quotation, high confidence) · Jer 15:19 (quotation, high confidence) · Col 1:23 (allusion, low confidence) · Matt 5:5 (quotation, high confidence) · Num 12:3 (allusion, high confidence) · Ps 132:1 (131:1 LXX) (allusion, low confidence) · 2 Tim 2:24 (quotation, high confidence) · 2 Tim 2:25 (quotation, medium confidence) · Ps 7:4 (7:5 LXX) (quotation, high confidence) · Isa 66:5 (quotation, high confidence) · 1 Pet 2:23 (allusion, high confidence) · Luke 23:34 (quotation, high confidence) · Matt 15:13 (allusion, medium confidence) · 1 Thess 5:6 (allusion, low confidence)

Notes and citation

Summary: Ignatius praises the Ephesians for refusing false teachers, contrasts the Spirit of truth with the spirit of error, and urges them to pray for and answer their opponents with gentleness.

  • This staged ref holds chapters 8, 9 and 10 (the numerals of 9 and 10 are lost; marked [9], [10]). The scan is disordered here: Migne's notes and variant readings, partly in Greek, are interleaved with the text and are removed; lost words are marked “…”. The ref breaks off in 10 inside 2 Tim 2:24. “The way and the life” is Ignatius's wording of John 14:6. Quotations: 1 Tim 4:10; John 14:24; 16:13; 17:4, 6; 16:14; Ps 119:1 (LXX 118:1); John 14:6; 1 Pet 2:9; Jer 8:4; 15:19; Matt 5:5; Num 12:3.
  • This ref continues chapter 10 (it does not begin a new chapter); its opening is Migne's Latin (removed) and the end of 2 Tim 2:24–25. The words between “who” and “when suffering” (“when reviled did not revile in return …”) are lost in the scan. Quotations: Ps 7:4 (LXX 7:5); Isa 66:5; 1 Pet 2:23; Luke 23:34.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): Τὸν οὖν ἐπίσκοπον, δῆμον ὅτι ὡς αὐτὸν τὸν Κύριον δεῖ προσδιέπειν, τῷ Κυρίῳ παρεἐπίσχοπον, ὡς αὐτὸν τὸν Κύριον δεῖ προδλέπειν. Ἴυϑ τὶ γάρ ἐστε Θεοῦ. Οοάοχ Νγάργιοοίϑ - Οἱ σαρχιχοὶ τὰ πνευματικὰ πράττειν οὐ ϑύνανται, οὐδὲ οἱ πνευματικοὶ τὰ σαρκικά. (τ πος ἰφη δι! βοηιοηιϊία ἃ ἢ. θϑαιμιάϑορηο, ἰπ βα- 8. 1 Τί. ἐν, 10. ΑΛ → ; μὲ αὖ ἱρεὶς ρυααϊοσαίιν (νοεῖ, οδι ργααιοσαϊκμε), υἱ τὰ Ἑχεῖνγος ἐμὲ δοξάσει. εῖ. νυϊχαι. : → … ; ἴῃ ἀϊνίπυπη Ῥαιγὶβ :Ποϊα πὶ, 5 ΪΔ105 ἰπ 4118. Ροῦ → … ; εἰς οἰχοδομὴ» θείαν Πατρός. δεῖ. νυϊραὶ. απ φμαηι (53. ᾿Αγαφερομέγους εἰς τὰ ὕψη διὰ Χριστοῦ Πίστει δὲ ἀναγομένους, καὶ ἀγάπῃ κουριζομένους ἐκ γῆς πρὸς οὐρανόν. Υε6ῖ. νιιΐϊᾳαϊ. : «[π σ τὸν θεάνθρωπον, καὶ Πνεῦμα τὰβγιον ἐν ταῖς χαρδίαις Ιονὶ τηρίϑι!δ5ὶ, δι υπε λυ: ναοφόροι. δ᾿ ὁ δι τυσοηῃείοτυπι : Καὶ τίς, φησὶ, τοσαύτην βλασφημίαν νοσεῖ, ὥστε ἐχείνην τὴν γεννήσασαν τὸν ναὸν (ἰοτὶ. ἄνον) λέγειν παρὰ τοῦ Πνεύματος τὸν Θεὸν ἐν ἐχείνῃ ἐχτίσθαι; Αὐθενυ8 ἴῃ πιιροια οὐ πο 6 γ6ΓῸ δῦ οὐἰϊ!. Οοπηπιε μἷδηξ : Ὅτι Θεὸς ὁ Χριστὸς ἐνώσει τῇ πρὸς τὸν Θεὸν Λόγον εἰς τὴν αὐτοῦ δόξαν ἀναδαίνοντος, καὶ τοῦ προσληφθέντος ναοῦ ([οΓί. ἀνου) Ὦ ἐχ τῶν ἀποστολιχῶν, οἷς. [πη (ἐ0) Οὐδὲ κατὰ σάρκα ἀγαπᾶζε, κατὰ απ ημὶ αὐογϊ 86, πο σοπυογι μεν "5 Ῥογπι {16 ἰᾳ] → … ; Δ 6. 11. 4. 5 (οπεί. αρ. τι, 14. οὐ. δ᾽ Μαιἢ.ν, ὁ. Ὁ Νυπῃ. → ; ὅ. Θεόν. Ἀπαϊολη. ε Θυοπίδην βου πηι πὶ 8] 18Ππ| νἱ ἰδ Πὶ → … .

Topics: Ethics, Heresy, Prayer

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.8 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-8) · Report an error

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.

1.11PG 5:753

ἔσχατοι χαιροὶ λοιπόν εἰσιν᾽ αἰσχυνθῶμεν, φοὀηθῶμεν τὴν μαχροθυμίαν τοῦ Θεοῦ" μὴ τοῦ πλοῦτον τῆς χρηστότητος αὑτοῦ καὶ τῆς ἀνοχὴς χαταφρονήσωδι … ἣ τὴν ἐνεστῶσαν χαρὰν ἀγαπήσωμεν ἐν τῷ νῦν βίῳ" ἕστω δὲ ἡ ἐνεστῶσα χαρὰ καὶ ἡ ἀληθινὴ, τὸ μόνον ἐν Χριστῷ Ἰησοῦ εὑρεθῆνα:, εἰς τὸ ἀληθινῶς ζῇν" χωθὶς τούτου, μηδ᾽ ἂν ἀναπνεῦσαέ ποτε ἕλησθε" οὗτος γάρ μου ἡ ἐλπὶς, οὗτος τὸ καύχημα, οὗτος ἀνελλιπὴς πλοῦτος" ἐν ᾧ τὰ δεσμὰ ἀπὸ Συρίας μέχρι Ῥώμῆς περιφέρω, τοὺς πνευματιχοὺς μάργαρίτας, ἐν οἷς γένοιτό μοι τελειωθῆναι, τῇ προσευχῇ ὑμῶν, μέτοχον -ὧν παθημάτων Χριστοῦ, καὶ χοινωνὸν τοῦ θανάτου αὑτοῦ γενέσθαι, καὶ τῆς ἐχ νεχρῶν ἀναστάσεως, καὶ τῆς ἀνεχλιποῦς ζωῆς" ἧς γένοιτό μοι ἐπιτυχεῖν, ἵνα ἐν χλήρω Ἐφεσίων εὑρεθῶ τῶν Χριστιανῶν, οἵ καὶ -ἰς ἀποστόλοις πάντοτε συνῆσαν, ἐν δυνάμει Ἰησοῦ Χριστοῦ, Παύλῳ, Ἰωάννῃ, Τιμοθέῳ τῷ πιστοτάτῳ. :

eschatoi chairoi loipon eisin᾽ aischynthōmen, phooēthōmen tēn machrothymian tou Theou" mē tou plouton tēs chrēstotētos hautou kai tēs anochēs chataphronēsōdi … hē tēn enestōsan charan agapēsōmen en tǭ nyn biǭ" hestō de hē enestōsa chara kai hē alēthinē, to monon en Christǭ Iēsou heurethēna:, eis to alēthinōs zę̄n" chōthis toutou, mēd᾽ an anapneusae pote helēsthe" houtos gar mou hē elpis, houtos to kauchēma, houtos anellipēs ploutos" en hǭ ta desma apo Syrias mechri Rhōmēs peripherō, tous pneumatichous margaritas, en hois genoito moi teleiōthēnai, tę̄ proseuchę̄ hymōn, metochon -hōn pathēmatōn Christou, kai choinōnon tou thanatou hautou genesthai, kai tēs ech nechrōn anastaseōs, kai tēs anechlipous zōēs" hēs genoito moi epitychein, hina en chlērō Ephesiōn heurethō tōn Christianōn, hoi kai -is apostolois pantote synēsan, en dynamei Iēsou Christou, Paulǭ, Iōannę̄, Timotheǭ tǭ pistotatǭ. :

… These are the last times. Let us be ashamed; let us fear the long-suffering of God, lest we despise the riches of his goodness and forbearance. … or let us love the present joy in this life; and let the present and true joy be this alone: to be found in Christ Jesus, so as truly to live. Apart from him, may you not choose even to breathe. For he is my hope, he my boast, he my unfailing wealth, for whose sake I carry about my bonds from Syria to Rome, those spiritual pearls, in which may I be perfected through your prayer, and become a partaker of the sufferings of Christ and a sharer in his death, and in the resurrection from the dead, and in the unending life. May I attain it, so that I may be found in the lot of the Christians of Ephesus, who have always been in company with the apostles in the power of Jesus Christ: with Paul, John, and Timothy the most faithful.

1 John 2:18 (allusion, medium confidence) · Rom 2:4 (allusion, high confidence) · Phil 3:10 (allusion, high confidence) · 1 Tim 1:1 (echo, low confidence)

Notes and citation

Summary: In the last times Ignatius urges the Ephesians to fear God and find their only joy in Christ, for whose sake he bears his chains.

  • This ref holds chapter 11 (the scan's chapter numbering is off by one here). Migne's notes are removed after “forbearance”; the words before “or let us love” (“either let us fear the wrath to come”) are lost there.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): ἡ], αὐτοῖς. ὅ5 ον. χυ, 19. 53 ἀροβι ἰη αἱ. ΦΈΡΩ, τιν, ἡ. δ᾽ Βυιι. κι, ὁ. ξἰββοιὶ : Οὐδὲ τὰ χατὰ σάρχα ἀγαπᾶτε, ἀλλὰ τὰ χα- Ὦ αὐτοῖς, φυρά ἰῃ Αιφυβίδηυ οἱ οὐϊιϊοπὶθυ5 ἐχ 60 εχ- Ἱερεμίας λέγει" Μὴ ὁ πίπτων οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; « ἤϊης "ν. Τ → … .

Topics: Martyrdom, Eschatology

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.11 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-11). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-11) · Report an error

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.

1.12PG 5:753

Οἵδα τίς εἰμι, καὶ τίσι γράφω. Ἐγὼ 5 μὲν ὁ ἐλάχιστος Ἰγνάτιος, καὶ τοῖς ὑπὸ χίνδυνον καὶ ἐν Χριστῷ. Παραδοθείς γε ἐγὼ, “7 ἀλλὰ τῶν διὰ Χριστὴν ἀναιρουμένων, ἀπὸ τοῦ αἵματος "Αδε.ῖ τοῦ δικαίου ἕως τοῦ αἵματος Ἰγνατίου, ἐλἀχιστὸς Ὁ Ὑμεῖς ὃὲ Παύλου συμμύσται ἐστὲ, ἡγιασμένυ, μεμαρτυρὴ μένου ὅτι σχεῦός ἐστιν ἐχλογῆς " οἦ γένοιτό μοι ὑπὸ τὰ ἴχνη εὑρεθῆναι, καὶ τῶν λοιπῶν ἀγίων, ὅταν Ἰησοῦ Χριστοῦ ἐπιτύχω " ὃς πάντοτε ἐν ταῖς δεήσεσιν αὑτοῦ μνημονεύει 1" ὑμῶν.

Hoida tis eimi, kai tisi graphō. Egō 5 men ho elachistos Ignatios, kai tois hypo chindynon kai en Christǭ. Paradotheis ge egō, “7 alla tōn dia Christēn anairoumenōn, apo tou haimatos "Ade.i tou dikaiou heōs tou haimatos Ignatiou, elachistos Ho Hymeis hoe Paulou symmystai este, hēgiasmeny, memartyrē menou hoti scheuos estin echlogēs " oē genoito moi hypo ta ichnē heurethēnai, kai tōn loipōn agiōn, hotan Iēsou Christou epitychō " hos pantote en tais deēsesin hautou mnēmoneuei 1" hymōn.

I know who I am and to whom I write. I am the least, Ignatius, and … under danger … and in Christ. I have been handed over … but of those who are slain for Christ, from the blood of righteous Abel to the blood of Ignatius, the least. But you are fellow initiates of Paul, the sanctified, the martyred, of whom it is testified that he is a chosen vessel; at whose feet may I be found, and at those of the other saints, when I attain to Jesus Christ; who always in his prayers remembers you.

Textual problem in this passage: see the notes.

Matt 23:35 (allusion, high confidence) · Acts 9:15 (allusion, high confidence)

Notes and citation

Summary: Ignatius contrasts his own lowliness with the Ephesians, fellow initiates of Paul.

  • This ref holds chapter 12. Several words are lost in the scan in the first sentences (the contrasts between Ignatius and the Ephesians); marked “…”. Abel: Matt 23:35; “chosen vessel”: Acts 9:15.

Topics: Martyrdom

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.12 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-12). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-12) · Report an error

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.

1.13PG 5:753

Σπουδάζετε οὖν πυχνότερον συνέρχεσθαι εἰς εὐχαριστίαν Θεοῦ, καὶ δόξαν " ὅταν γὰρ συνεχῶς ἐπὶ τὸ αὐτὸ γένησθε, χαθαιροῦνται αἱ δυνάμεις τοῦ ὦ Σατανᾶ, καὶ ἄπραχτα αὐτοῦ ἐπιστρέφει τὰ πεπυρω- … καὶ σύμφωνος πίστις, αὐτοῦ μὲν ἔστιν ὄλεθρος, τῶν δὲ ὑπασπιστῶν αὐτοῦ βάσανος ' οὐδὲν ἄμερον τῆς χατὰ Χριστὸν εἰρήνης, ἐν ἧ πᾶς πόιεὰκι χαταργεῖται, ἀερίων καὶ ἐπιγείων πνευμέ των. Οὐ γάρ ἐστιν ἡμῖν ἡ πάλη πρὸς αἷμα πὲ σάρκα, ἀ.1.ὰ πρὸς τὰς ἀρχὰς, καὶ πρὸς ἐξουσίαι καὶ πρὸς τοὺς κοσμοχράτορας τοῦ σκότους, τὰ πνευματιχὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις, ΧΙΥ͂, Οὐχοῦν οὐ λήσεται 7" ὑμᾶς τι τῶν νογαζον τοῦ διαδόλου, ἐὰν, ὡς Παῦλος, τελείως εἰς ἀμστὸν ἔχητε τὴν πίστιν καὶ τὴν ἀγάπην, ἔπ ᾿ ἐστὶν ἀρχὴ ζωῆς καὶ τέλος. ᾿Αρχὴ ζωῆς, τίτι" τέλος δὲ, ἀγάπη " τὰ δὲ δύο ἐν ἐνότητι γενόμενα, θυ ἄνθρωπον ἀποτελεῖ τὰ δὲ ἄλλα πάντα, εἰς χαλοι:" Β γαθίαν ἀχόλουθά ἐστιν. Οὐδεὶς πίστιν ἐπαγγελλύξ νος, ὀφείλει ἁμαρτάνειν" οὐδὲ ἀγάπην χεχττμένν, μισεῖν τὸν ἀδελφόν. Ὁ γὰρ εἰπών " ᾿Αγακζήσεις δι" ριον τὸν Θεόν σου, εἶπε" Καὶ τὸν πιλησίον σου, ὡς σεαυτόν" οἱ ἐπαγγελλόμενοι Χριστοῦ εἶναι, οὐπ ἢ ὧν λέγουσι μόνον, ἀλλὰ καὶ ἐξ ὧν πράττουσι γκυρίννν ται. ᾿Εκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται [δὲ ΧΥ͂. “Αμεινόν ἐστι σιωπᾷν καὶ εἶναι, ἢ λαλεῖν πὶ μὴ εἶναι. Οὐκ ἐν λόγῳ ἡ βασι.λεία τοῦ Θεοῦ, ἐϊ ἐν δυνάμει" καρδίᾳ πιστεύεται, στόματι ξὲ ἐξ'.“1ογεῖται" τῇ μὲν, εἷς διχαιοσύνηγ᾽ τῷ δὲ, εἰς συκῇ ρίαν" χαλὸν τὸ διδάσχειν, ἐὰν ὁ λέγων ποιῇ. Ὃς … ἂν ποιήσῃ (Ἴ0) καὶ διδάξῃ, οὗτος μέγας ἐν τῇ βασιλείᾳ. Ὃ Κύριο; ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστὸς, ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος, πρῶτον ἐποίησε, καὶ τότε ἐδίδαξεν, ὡς μαρτυρεῖ Λουχᾶς, οὗ ὁ ἔπαιτὸς ἐν τῷ Εὐαγγελίῳ διὰ πασῶν τῶν Ἐχχιλησιῶν. Οὐδὲν λανθάνει τὸν Κύριον, ἀλλὰ καὶ τὰ χρυπτὰ ἡμῶν ἐγγὺς αὐτοῦ ἐστι. Πάντα οὖν ποιῶμεν, ὡς αὐτοῦ ἐν ἡμῖν χατοιχοῦντος, ἵνα ὦμεν αὐτοῦ ναοὶ, καὶ εὐτὸς ἐν ἡμῖν Θεός. Χριστὸς ἐν ἡμῖν λαλείτω, ὡς καὶ ἐν Παύλῳ τὸ Πνεῦμα τὸ ἅγιον διδασχέτω ἡμᾶς τὰ Χριστοῦ φθέγγεσθαι, παραπλησίως αὐτῷ. ΧΥ͂Ι. Μὴ πλανᾶσθε, ἀδελφοί μου, οἱ οἰχοφθόροι βασιλείαν Θεοῦ οὐ χληρονομήσουσιν. Εἰ δὲ οἱ τοὺς ἀνθρωπίνους οἴχους διαφθείροντες, θανάτῳ χαταδιχάζονται " πόσῳ μᾶλλον οἱ τὴν Χριστοῦ Ἐχχληοἰαν δ γοθεύειν ἐπιχειροῦντες, αἰωνίαν τίσουσιν ὀίχην, ὑπὲρ ἧς σταυρὸν καὶ θάνατον ὑπέμεινεν ὁ Κύριος Ἰησοῦς, ὁ τοῦ θεοῦ μονογενὴς Υἱός; οὗ τὴν εἰς γέενναν χωρήσει. Ὁμοίως δὲ καὶ πᾶἄνθρωπος, ὁ τὸ διαχρίνειν παρὰ Θεοῦ εἰληφὼς, χολασθήσεται, ἀπείρῳ ποιμένι ἐξαχολουθέσας, καὶ ψευδῃ δόξαν ὡς ἀληθῇ δεξάμενος. Τίς κοινωγία φωτὶ πρὸς σκότος; ἣ Χριστῷ πρὸς ἡ τίς μερὶς πιστοῦ" πρὸς ἄπιστον; ἣ ναῷ ὃ ϑεοῦ μετὰ εἰδώλων; Φημὶ δὲ χἀγώ - Τίς χοινωνία, ἀληθείας πρὸς Ψεῦδος; ἣ διχαιοσύνης πρὸς ἀδιχίαν; ἣ δόξης πρὸς Ψευδοδοξίαν "

Spoudazete oun pychnoteron synerchesthai eis eucharistian Theou, kai doxan " hotan gar synechōs epi to auto genēsthe, chathairountai hai dynameis tou ō Satana, kai aprachta autou epistrephei ta pepyrō- … kai symphōnos pistis, autou men estin olethros, tōn de hypaspistōn autou basanos ' ouden ameron tēs chata Christon eirēnēs, en hē pas poieaki chatargeitai, aeriōn kai epigeiōn pneume tōn. Ou gar estin hēmin hē palē pros haima pe sarka, a.1.a pros tas archas, kai pros exousiai kai pros tous kosmochratoras tou skotous, ta pneumaticha tēs ponērias en tois epouraniois, ChIY, Ouchoun ou lēsetai 7" hymas ti tōn nogazon tou diadolou, ean, hōs Paulos, teleiōs eis amston echēte tēn pistin kai tēn agapēn, ep ᾿ estin archē zōēs kai telos. ᾿Archē zōēs, titi" telos de, agapē " ta de dyo en enotēti genomena, thy anthrōpon apotelei ta de alla panta, eis chaloi:" B gathian acholoutha estin. Oudeis pistin epangellyx nos, opheilei hamartanein" oude agapēn chechttmenn, misein ton adelphon. Ho gar eipōn " ᾿Agakzēseis di" rion ton Theon sou, eipe" Kai ton pilēsion sou, hōs seauton" hoi epangellomenoi Christou einai, oup ē hōn legousi monon, alla kai ex hōn prattousi nkyrinnn tai. ᾿Ek gar tou karpou to dendron ginōsketai [de ChY. “Ameinon esti siōpąn kai einai, ē lalein pi mē einai. Ouk en logǭ hē basi.leia tou Theou, eï en dynamei" kardią pisteuetai, stomati xe ex'.“1ogeitai" tę̄ men, heis dichaiosynēg᾽ tǭ de, eis sykę̄ rian" chalon to didaschein, ean ho legōn poię̄. Hos … an poiēsę̄ (I0) kai didaxę̄, houtos megas en tę̄ basileią. Ho Kyrio? hēmōn kai Theos Iēsous Christos, ho Huios tou Theou tou zōntos, prōton epoiēse, kai tote edidaxen, hōs martyrei Louchas, hou ho epaitos en tǭ Euangeliǭ dia pasōn tōn Echchilēsiōn. Ouden lanthanei ton Kyrion, alla kai ta chrypta hēmōn engys autou esti. Panta oun poiōmen, hōs autou en hēmin chatoichountos, hina ōmen autou naoi, kai eutos en hēmin Theos. Christos en hēmin laleitō, hōs kai en Paulǭ to Pneuma to hagion didaschetō hēmas ta Christou phthengesthai, paraplēsiōs autǭ. ChUI. Mē planasthe, adelphoi mou, hoi oichophthoroi basileian Theou ou chlēronomēsousin. Ei de hoi tous anthrōpinous oichous diaphtheirontes, thanatǭ chatadichazontai " posǭ mallon hoi tēn Christou Echchlēoian d gotheuein epicheirountes, aiōnian tisousin oichēn, hyper hēs stauron kai thanaton hypemeinen ho Kyrios Iēsous, ho tou theou monogenēs Huios? hou tēn eis geennan chōrēsei. Homoiōs de kai paanthrōpos, ho to diachrinein para Theou eilēphōs, cholasthēsetai, apeirǭ poimeni exacholouthesas, kai pseudę̄ doxan hōs alēthę̄ dexamenos. Tis koinōgia phōti pros skotos? hē Christǭ pros hē tis meris pistou" pros apiston? hē naǭ ho ϑeou meta eidōlōn? Phēmi de chagō - Tis choinōnia, alētheias pros Pseudos? hē dichaiosynēs pros adichian? hē doxēs pros Pseudodoxian "

Be eager, then, to come together more frequently for the Eucharist of God and for his glory. For when you come together frequently in the same place, the powers of Satan are cast down, and his fiery [darts] return without effect … and harmonious faith is his destruction and the torment of his shield-bearers. Nothing is better than the peace that is according to Christ, in which every war of aerial and earthly spirits is brought to nothing. “For our wrestling is not against blood and flesh, but against the principalities, against the powers, against the world-rulers of darkness, against the spiritual forces of wickedness in the heavenly places.” [14] None of the devil's devices, then, will escape you if, like Paul, you have perfect faith and love toward Christ, which are the beginning and the end of life. The beginning of life is faith, and the end is love; and the two, joined in unity, make the man of God perfect; and all other things that belong to a noble life follow from them. No one who professes faith ought to sin, nor one who has acquired love to hate his brother. For he who said, “You shall love the Lord your God,” said also, “and your neighbour as yourself.” Those who profess to be Christ's are known not only by what they say but also by what they do. “For the tree is known by its fruit.” [15] It is better to be silent and to be, than to speak and not to be. “The kingdom of God is not in word but in power.” With the heart one believes, and with the mouth confesses: the one for righteousness, the other for salvation. It is good to teach, if the one who speaks also acts. For whoever “does and teaches, he shall be great in the kingdom.” Our Lord and God Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, whose praise in the Gospel is throughout all the churches. Nothing escapes the Lord; even our secrets are near him. Let us therefore do all things as though he dwelt in us, that we may be his temples and he may be God in us. Let Christ speak in us, as he did in Paul; let the Holy Spirit teach us to utter the things of Christ in like manner to him. [16] Do not be deceived, my brothers: corrupters of households will not inherit the kingdom of God. And if those who ruin human households are condemned to death, how much more will those who attempt to corrupt the church of Christ pay an eternal penalty, the church for which the Lord Jesus, the only-begotten Son of God, endured the cross and death? … will go into Gehenna. Likewise also every man who has received from God the power of discernment will be punished, if he follows an unskilled shepherd and accepts a false opinion as true. “What fellowship has light with darkness? Or Christ with [Belial]? Or what portion has a believer with an unbeliever? Or the temple of God with idols?” And I too say: what fellowship has truth with falsehood? Or righteousness with unrighteousness? Or true doctrine with false doctrine?

Textual problem in this passage: see the notes.

Eph 6:16 (allusion, medium confidence) · Eph 6:12 (quotation, high confidence) · 1 Tim 1:5 (echo, low confidence) · 2 Tim 3:17 (allusion, medium confidence) · 1 John 4:20 (allusion, medium confidence) · Matt 22:37 (quotation, high confidence) · Matt 22:39 (quotation, high confidence) · Matt 12:33 (quotation, high confidence) · 1 Cor 4:20 (quotation, high confidence) · Rom 10:10 (quotation, high confidence) · Matt 5:19 (quotation, high confidence) · Acts 1:1 (allusion, high confidence) · 2 Cor 8:18 (allusion, high confidence) · 1 Cor 3:16 (allusion, medium confidence) · 2 Cor 13:3 (allusion, medium confidence) · 1 Cor 6:9 (allusion, high confidence) · 2 Cor 6:14 (quotation, high confidence) · 2 Cor 6:15 (quotation, high confidence) · 2 Cor 6:16 (quotation, high confidence)

Notes and citation

Summary: Ignatius urges frequent gatherings for the Eucharist, joins faith and love as the beginning and end of life, praises deeds over words, and warns that corrupters of the church face eternal punishment.

  • This ref holds chapters 13–16 (numerals of 14–16 partly visible in the scan; marked [14], [15], [16]). Migne's notes and variant readings are removed at several points; lost words are marked “…” (after “without effect”, the words “for your concord” are lost; in 16, the clause “whose teaching he who sets aside” is lost before “will go into Gehenna”). “The man of God” renders the scan's damaged θυ ἄνθρωπον, read as Θεοῦ ἄνθρωπον. The long recension adds the praise of Luke and calls Christ “our Lord and God”; translated as written. Quotations: Eph 6:12; Matt 22:37, 39; Matt 12:33; 1 Cor 4:20; Rom 10:10; Matt 5:19; 1 Cor 6:9–10; 2 Cor 6:14–16.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): γίαιίο, [᾿ς ἱπάεβοΐδηιδα ἀἰν εἶ; ἰη 4110 ἃ ϑυγὶ μο → ; «,ἱ. ων. “45 ἀξδδορὶ ἰη 4]. “ ἀδδοι ἰῃ 4]. ἦν ἐν τῷ νῦν βίῳ, μόνον ἐν Χριστῷ Ἰησοῦ εὑρεθῆῇ- Ἐγὼ μέν. ἢϊςο, οἱ ἰπ τοῖα τοὶ φια ας βθοιῖοεἰ οίϑη!, 8664} οἰ!η5. [Ὁ. ᾿Ιγνατίου, ἐλάχιστος. Ὑμεῖς δὲ Παύλου. Οοήοχ Αι χεϑίληιι8 παραὶ : Ἰγνατίου τοῦ ἐλαχίστου. Παύλου. 1». Μεμαρτυρημένου ὅτι σκεῦός ἐστιν Πυχνότερον συνέρχεσθαι εἰς εὐχαριστίαν Θεοῦ. ΔΑηρίϊολη.: ε« ταυτί σον ΏΪΓΟ ἰῃ φΓδιΓυ πη Ἢ Βα! ἸοἸοη 815, οἱ ᾿ἰυγὶ δὰ 1}} « δοοθίίοια δά δυο γΙ κε πη. » δ, → … ; τὴ εἰ ἀοοιιοτῖ!, [εἷς πιαφπῖια ἐπ τόσπο "0, Ὠοπιΐμ8. ποβίον α → … ; ἡ Ἡ γὰρ ὑμετέρα ὁμόνοια καὶ σύμφωγος πίστις, αὐτοῦ μὲν ἔστιν διιεθρος. Ἀπ ϊς., ε οἱ Ἐὰν, ὡς Παῦλος, τελείως εἰς Χριστὸν ἐπα τὴν πίστιν καὶ τὴν ἀγάπην. Απρίϊολη.: ε 8, ρα Οἱ ἐπαγγε.1.λόμεγνοι Χριστοῦ εἶναι. οι» ἴῃ Οὐδεὶς πίστιν ἐπαγγελλόμενος, τροάἀαἰϊι, ατοῦ εἶναι, οὐχ ἐξ ὧν λέγουσι μόνον, ἀλλὰ καὶ ἐξ ε' “νῦ → τῇ ; Ἰησοῦς Α οἱ → Ἰησοῦς .

Topics: Eucharist, Ethics, Heresy

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.13 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-13). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-13) · Report an error

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.

1.17PG 5:753

Διὰ τοῦτο μῦρον ἕλαδεν ὁ Κύριος ἐπὶ χεφαλῆς, ἵνα ἡ Ἔχχλησία πνέῃ τὴν ἀφθαρσίαν. Μῦρον γὰρ, φησὶν, ἐχχεγωθὲν ὄνομά σου διὰ τοῦτο γνεάτιδες ἡγάπησάν σε, εἴλχυσάν σε, ὀπίσω εἰς … σθω"᾽ τις δυσωδίαν διδασχαλίας τοῦ αἰῶνος τούτου, ἡ ἁγία τοῦ Θεοῦ Ἐχχλησία μὴ αἰχμαλωτισθῇ ὑπὸ τῆς πανουργίας αὐτοῦ, ὡς ἡ πρώτη γυνή" διὰ τί λογιχοὶ ὄντες, οὐ γινόμεθα φρόνιμοι; διὰ τί ἔμφυτον τὸ περὶ Θεοῦ παρὰ τοῦ. Χριστοῦ λαθόντες χριτήριον, εἰς ἄγνοιαν χαταπίπτομεν, καὶ ἐξ ἂμελείας ἀγνοοῦντες τὸ χάρισμα ὃ εἰλήφαμεν,, ἀνοήτως

Dia touto myron heladen ho Kyrios epi chephalēs, hina hē Echchlēsia pneę̄ tēn aphtharsian. Myron gar, phēsin, echchegōthen onoma sou dia touto gneatides hēgapēsan se, eilchysan se, opisō eis … sthō"᾽ tis dysōdian didaschalias tou aiōnos toutou, hē hagia tou Theou Echchlēsia mē aichmalōtisthę̄ hypo tēs panourgias autou, hōs hē prōtē gynē" dia ti logichoi ontes, ou ginometha phronimoi? dia ti emphyton to peri Theou para tou. Christou lathontes chritērion, eis agnoian chatapiptomen, kai ex ameleias agnoountes to charisma ho eilēphamen,, anoētōs

For this reason the Lord received ointment upon his head, that the church might breathe incorruption. For “your name,” he says, “is ointment poured out; therefore the maidens loved you; they drew you; after …” Let no one be anointed with the foul odour of the teaching of this age; let the holy church of God not be taken captive by his craftiness, as the first woman was. Why, being rational, do we not become wise? Why, having received from Christ an implanted criterion concerning God, do we fall into ignorance, and through carelessness, not knowing the gift we have received, foolishly …

Textual problem in this passage: see the notes.

Matt 26:7 (allusion, high confidence) · Song 1:3 (quotation, high confidence) · Song 1:4 (quotation, high confidence) · 2 Cor 11:3 (allusion, high confidence)

Notes and citation

Summary: Christ's anointing breathes incorruption into the church; Ignatius warns against the foul-smelling teaching of this age.

  • Chapter 17. The Song of Songs quotation (Song 1:3–4) breaks off, and Migne's notes and variant readings that follow are removed; the ref ends mid-sentence (“foolishly [perish]”). Anointing: Matt 26:7; the first woman: 2 Cor 11:3.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): Γ. ἵν. Ὀ Οὗ τὴ» διδασκαλίαν ὁ ἀθετήσας, λιπαγθεὶς καὶ παχυγνθεὶς εἰς γέεγγαν χωρήσει. Αῃ- Πᾶς ἄνθρωπος. οἷς. ἴῃ πι5. Πορίο 1024, εἰς ἰδία ργοίεγυμίυν; Πᾶς ἄνθρωπος, οἷς. τίς γὰρ χοινωνία φωτὶ πρὸς σχότος; καὶ τίς μερὶς πιστῷ μετὰ ἀπίστου; ἣ τίς συμφώνησις Χριστου πρὸς Βελίαρ; (οι. Διὰ τοῦτο μῦρον ἔλαθεν ὁ Κύριος ἐπι κεφα-,ἵης, ἵνα ἡ Ἐχκιησία πνέῃ τὴν ἀφθαρσίαν. Ἀπαὶὶς., → … .

Topics: Heresy

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.17 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-17). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-17) · Report an error

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.

1.18PG 5:753

Ὁ σταυρὸς τοῦ Χριστοῦ, τοῖς μὲν ἀπίστοις σχάνδαλόν ἐστι τοῖς δὲ πιστοῖς, σωτηρία καὶ ζωὴ αἰώνιος. Ποῦ σοφός; ποῦ συζητητής; ποῦ χαύχησις τῶν λεγομένων δυνατῶν; Ὁ γὰρ τοῦ Θεοῦ Υἱὸς, ὁ πρὸ αἰώνων γεννηθεὶς, καὶ τὰ πάντα γνώμῃ τοῦ Πατρὸς συστησάμενος, οὗτος ἐχυοφόρέθη ἐχ Μαρίας, χατ᾽ οἰχονομίαν Θεοῦ, ἐχ σπέρματος μὲν Δαθδὶδ, 5" διὰ Πνεύματος δὲ ἁγίου" ᾿Ιδοὺ γὰρ, φησὶν, ἡ Παρθένος ἐν γωστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ χληθήσεται ᾿Εμμανουήμ,. Οὗτος ἐγεννήθη, “τὴν διάταξιν τὴν ἐγχειρισθεῖσαν τῷ προφήτῃ. … Καὶ ἔλαθε τὸν ἄρχοντα τοῦ αἰῶνος τούτου ἡ παρθενία Μαρίας, καὶ ὁ τοχετὸς αὐτῆς, ὁμοίως καὶ ὁ θάνατος τοῦ Κυρίου - τρία. μυστήρια χραυγῆς, ἅ τινα ἐν ἡσυχίᾳ ἐπράχθη, ἡμῖν. δὲ ἐφανερώθη. ᾿᾿Αὐτὴρ ἐν οὐρανῷ ἔλαμψεν ὑπὲρ πάντας τοὺς πρὸ αὐτοῦ" καὶ τὸ φῶς αὐτοῦ ἀνεχλὰλητον ἦν, καὶ ξενισμὸν παρεῖχεν ἡ χαινότης αὐτὸῦ τοῖς ὁρῶσιν αὐτόν: τὰ δὲ λοιπὰ πάντα ἄστρα, ὅρα ἡλίῳ καὶ σελήνῃ, χορὸς ἐγίνοντο τῷ ἀστέρι" αὐτὸς δὲ ἣν ὑπερδάλλων ἀὐτὰ τῷ φανῷ ταραχή τε ἦν, πόθεν ἡ χαινότης ἡ φαινομένη. Ἔνθεν ἐμωραίνετὸ σοφία χοσμιχὴ, γοητεία ὕθλος ἦν, καὶ γέλως ἡ μαγεία" πᾶς θεσμὸς "5 χαχίας ἢφανίζετο, ἀγνοίας ζόφος διεσχέδάννυτο, καὶ τυραννιχὴ ἀρχὴ καθῃρεῖτο, Θεοῦ ὡς ἀνθρώπου φαινομένου, καὶ ἀνθρώπου ὡς Θεοῦ ἱνεργοῦντος..᾿Αλλ᾽ οὔτε τὸ πρότερον δόξα, οὔτε τὸ δεύτερον Ψιλότης - ἀλλὰ τὸ μὲν ἀλέθεια, τὸ δὲ ἰχονομία. ᾿Αρχὴν δὲ ἐλάμθανε τὸ παρὰ Θεῷ ἀπηρτἰσμένον"͵ ἔνθεν τὰ πάντα συνεχινεῖτο, διὰ τὸ

Ho stauros tou Christou, tois men apistois schandalon esti tois de pistois, sōtēria kai zōē aiōnios. Pou sophos? pou syzētētēs? pou chauchēsis tōn legomenōn dynatōn? Ho gar tou Theou Huios, ho pro aiōnōn gennētheis, kai ta panta gnōmę̄ tou Patros systēsamenos, houtos echyophorethē ech Marias, chat᾽ oichonomian Theou, ech spermatos men Dathdid, 5" dia Pneumatos de hagiou" ᾿Idou gar, phēsin, hē Parthenos en gōstri lēpsetai, kai texetai huion, kai chlēthēsetai ᾿Emmanouēm,. Houtos egennēthē, “tēn diataxin tēn encheiristheisan tǭ prophētę̄. … Kai elathe ton archonta tou aiōnos toutou hē parthenia Marias, kai ho tochetos autēs, homoiōs kai ho thanatos tou Kyriou - tria. mystēria chraugēs, ha tina en hēsychią eprachthē, hēmin. de ephanerōthē. ᾿᾿Autēr en ouranǭ elampsen hyper pantas tous pro autou" kai to phōs autou anechlalēton ēn, kai xenismon pareichen hē chainotēs autou tois horōsin auton: ta de loipa panta astra, hora hēliǭ kai selēnę̄, choros eginonto tǭ asteri" autos de hēn hyperdallōn auta tǭ phanǭ tarachē te ēn, pothen hē chainotēs hē phainomenē. Enthen emōraineto sophia chosmichē, goēteia hythlos ēn, kai gelōs hē mageia" pas thesmos "5 chachias ēphanizeto, agnoias zophos dieschedannyto, kai tyrannichē archē kathę̄reito, Theou hōs anthrōpou phainomenou, kai anthrōpou hōs Theou hinergountos..᾿All᾽ oute to proteron doxa, oute to deuteron Psilotēs - alla to men aletheia, to de ichonomia. ᾿Archēn de elamthane to para Theǭ apērtismenon"͵ enthen ta panta synechineito, dia to

The cross of Christ is a stumbling-block to unbelievers, but to believers salvation and eternal life. Where is the wise man? Where is the disputer? Where is the boasting of those who are called mighty? For the Son of God, who was begotten before the ages and established all things by the will of the Father, he was carried in the womb by Mary, according to the economy of God, of the seed of David, and by the Holy Spirit. For “behold,” he says, “the virgin shall conceive in the womb and bear a son, and he shall be called Emmanuel.” He was born … the ordinance committed to the prophet. … [19] And the virginity of Mary and her giving birth were hidden from the ruler of this age, and likewise the death of the Lord: three mysteries of a loud cry, which were done in silence but have been revealed to us. A star shone in heaven beyond all those before it, and its light was unspeakable, and its novelty brought astonishment to those who saw it; and all the other stars, together with the sun and moon, became a chorus to the star, but it surpassed them all in its light; and there was perplexity whence came this novelty that had appeared. From then on worldly wisdom was made foolish, sorcery became idle talk and magic a laughing-stock; every law of wickedness vanished, the darkness of ignorance was scattered, and tyrannical rule was brought down, God appearing as man and man acting as God. But neither was the first a mere seeming, nor the second bare humanity; the one was truth, the other the economy. And what had been perfected with God received a beginning; from then on all things were moved together, because …

Textual problem in this passage: see the notes.

1 Cor 1:23 (allusion, high confidence) · 1 Cor 1:18 (allusion, high confidence) · 1 Cor 1:20 (quotation, high confidence) · Rom 1:3 (allusion, medium confidence) · Isa 7:14 (quotation, high confidence) · Matt 1:23 (quotation, medium confidence) · Matt 3:15 (allusion, low confidence) · 1 Cor 2:8 (allusion, medium confidence) · Matt 2:2 (allusion, high confidence)

Notes and citation

Summary: Ignatius proclaims the cross, the virgin birth of the eternal Son, and the star that announced the hidden mysteries and overthrew the powers of darkness.

  • This ref begins with chapter 18 (the scan's chapter numbering is off by one) and continues into chapter 19, whose start is marked [19]. After “the ordinance committed to the prophet” Migne's notes and variant readings (on Song 1:3–4 and Isa 7:14) are removed, and the words of chapter 18's end are lost (“…”). “Bare humanity” renders ψιλότης, the long recension's term against those who held Christ to be a mere man; “economy” (οἰκονομία) is the incarnation. The ref breaks off mid-sentence. Quotations: 1 Cor 1:18–20, 23; Isa 7:14.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): ἧειχίδ ἀϊδροηβδιίοποηι αὶ, οχ δοιΐηα αν 18, ἐχ Β → ; μοι 8 μὲν → μὲν; Ῥ Μλδιι ιν. ι, 22. 5561. (οηςί. αρ. γιι, 332. ὡς ἐπὶ χεφαλῆς τῆς Ἐχχλησίας, υπησυδηίηὶ ἴῃ 56 ἥδ πίσω εἰς ὀσμὴν μύρων σου δραμούμεθα. δοϊϊΔη. 6044. ὀπίσω αὐτῶν, οἱ μύρου. Πυϊία ἱπ ὁπίσω σου εἰς ὁσμὴν μύρων αου δραμοῦμεν. Εἰ υϊχυδάν σε πρὸς ἑαυτὰς, ὀπίσω σου εἷς, οἰο., μύρου Μὴ ἀλειφέσθω τις δυσωδίαν διδασκαλίας τοὺ αἰῶγος τούτου" ἡ ἁγία τοῦ Θεοῦ ᾿Εχχιησία μὴ σχαλίας τοῦ αἰῶνος τούτον, ἣ ἁγία τοῦ Θεοῦ Ἐχσκάνδαλον ἐστι, τοῖς δὲ πιστοῖς. Ὕεῖ. νυΐξ. : 80 δὶ ἰορίϑϑοὶῖ : δυσωδίαν διδασχαλίας ἄρχοντος τοῦ πανανργίας αὐτοῦ, ὡς ἡ πρώτη γυνή, [ιος εδῖ (υἱ ὅφις Εὔαν ἐξηπάτησεν ἐν τῇ πανουργίᾳ αὑτοῦ : «οὔ χόσμου τούτου (ΜΨυαπ. χι!, ὅ], εἰ χιν, ὅθ, οἱ χυὶι, "κι ὅ) Ὁ σταυρὸς τοῦ Χριστοῦ, τοῖς μὲν ἀπίστοις Διὰ Πνεύματος. [ἰἃ οοὐοχ Ἴνα πιστοποιήσηται τὴν διάταξιν τὴν ἐγχει- Ων ΟΣΙΧ, → … ; ἡ Α) ΧΙΧ: Εἰ → ἡ .

Topics: Christology

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.18 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-18). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-18) · Report an error

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.

1.20PG 5:753

Στήχετε, ἀδελφοὶ, ἐδραῖοι ἐν τῇ πίστει Ἰησοῦ Κριστοῦ, καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πάθει αὐτοῦ καὶ … νὸζεσθε χοινῇ, ἐν μιᾷ πίστει Θεοῦ Πατρὸς, χα' Ἰησοῦ Χριστοῦ τοῦ μονογενοῦς αὖτοῦ Υἱοῦ, τοῦ χα «ιρωτοτόχου πάσης κείσεως, χατὰ σάοχα δὲ ἐχ γένους,Δαδὶδ ἐφοδηγούμενοι ὑπὸ τοῦ Παραχλῆτον (ἐ)" ὑπαχογοντες τῷ ἐπισχόπῳ καὶ τῷ πρεσδυτερίῳ, άπερισπάστῳ διανοίᾳ᾽ ἕνα ἄρτον χλῶντες, ὅ ἐστι φάρμαχοὸν ἀθανασίας, ἀντίδοτος τοῦ μὴ ἀποθανεῖν, ἀλλὰ ζῇν ἐν Θεῷ διὰ Ἰησοῦ Χριστοῦ, χαθαρτήριον ἀλεξίχαχον.

Stēchete, adelphoi, edraioi en tę̄ pistei Iēsou Kristou, kai en tę̄ autou agapę̄, en pathei autou kai … nozesthe choinę̄, en mią pistei Theou Patros, cha' Iēsou Christou tou monogenous autou Huiou, tou cha «irōtotochou pasēs keiseōs, chata saocha de ech genous,Dadid ephodēgoumenoi hypo tou Parachlēton (e)" hypachogontes tǭ epischopǭ kai tǭ presdyteriǭ, aperispastǭ dianoią᾽ hena arton chlōntes, ho esti pharmachoon athanasias, antidotos tou mē apothanein, alla zę̄n en Theǭ dia Iēsou Christou, chathartērion alexichachon.

Stand firm, brothers, in the faith of Jesus Christ and in his love, in his passion and … [that you all] come together in common, in one faith of God the Father and of Jesus Christ his only-begotten Son, the firstborn of all creation, but according to the flesh of the family of David, being guided by the Paraclete, obeying the bishop and the presbytery with an undistracted mind, breaking one bread, which is the medicine of immortality, the antidote that we should not die but live in God through Jesus Christ, a cleansing remedy that wards off evil.

1 Cor 16:13 (allusion, low confidence) · Col 1:15 (quotation, high confidence) · Rom 1:3 (allusion, medium confidence) · John 14:26 (allusion, low confidence) · 1 Cor 10:16 (allusion, medium confidence)

Notes and citation

Summary: Ignatius urges the Ephesians to stand firm and to gather in one faith under the bishop, breaking the one bread, the medicine of immortality.

  • Chapter 20. The scan inserts a long passage of Migne's notes (removed), among them the testimonies of later writers who quote “the virginity of Mary … was hidden from the ruler of this age” (ch. 19); the words of chapter 20 lost there are marked “…”. The long recension's “firstborn of all creation” (Col 1:15) is translated as written.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): [ἐνέσθαι τῆς εἰς ἐμὲ πεμψομένης ἄρτι, εἰ ὠοδσίοια ὌΓΞΟΥ οἱ (6818 ἀΐβρηι5 ΄υΐ Ῥαΐγοπι 6 σα ]0 Ιου π- Καὶ ἔλαθε τὸν ἄρχογτα τοῦ αἰῶνος τούτου ὑπ 8105, ΠΔΡουγ : Ὡς φησί που ἅγιος ἀνὴρ, Ἰγνάιος ὄνομα αὐτῷ ε Καὶ ἔλαθε τὸν ἄρχοντα τοῦ αἰῶνος γύτου ἢ παρθενία Μαρίας, καὶ ὁ τόχος αὑτῆς, ὁμοίως αὶ ὁ θάνατος τοῦ Χριστοῦ. Τρία μυστῆρια φριχτὰ, ιρ. 51 (ἰὴ Ριοι διυποίμθσα, πιῆ. 2922}: Φησὶ ὰρ ὁ Θεοφόρος ᾿ἰγνάτιος, τρία λαθεῖν τὸν ἄρχοντα )» αἰῶνος τούτου, τὴν παρθενίαν Μαρίας, τὴν σύλἡψιν» τοῦ Κυρίου, καὶ τὴν σταύρωσιν. ε Νὰ 18 ἀεδιΓασίυ5.} οἴη} 115 ὧν ποιὸ ἀρραγιι, οἱ Ποιὸ Β υὶ θευβ ορογαίυς ἐἐϊ. ότι ος ργμαμ γ ΡΟ δοοορὶι ἰὰ αὐοι! ἃ [)60 δι θη5. 5119. μάγια νι τη! νου ποτα ΐδ ΡΟ Εἰ Ομ... οἱ ἰδία : ε ΠΠΠης Πα ο 1 ὁδὶ δορί με. Β} 5. 1, ἀὐοίδίυγ; » αἱ 'π Ῥοϊλνί!η0 νι σ8115 γο δ᾽ 0η13 → … .

Topics: Eucharist, Church office

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.20 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-20). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-20) · Report an error

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.

1.21PG 5:753

Εἴην ὑμῶν ἀντίψυχον, καὶ ὧν ἐπέμψατε (() εὶς Θεοῦ τιμὴν εἰς Σμύρναν ὅθεν καὶ γράφω ὑμῖν, εὐχαριστῶν τῷ Κυρίῳ, ἀγαπῶν Πολύχαρπον ὡς καὶ ὑμᾶς. Μνημονεύετέ μου, ὡς καὶ ὑμῶν Ἱησοὺς ὁ Χριστὸς, ὁ εὐλογητὸς εἰς τοὺς αἰῶνας “ προσεύχεσθε ὑπὲρ τῆς Ἐχχλησίας ᾿Αντιοχέων τῆς ἐν Συρέᾳ, ὅθεν δεδεμένος εἰς Ῥώμην ἀπάγομαι, ἔσχατος ὧν τῶν ἔχεῖ πιστῶν, ὅσπερ " ἠξιώθην εἰς Θεοῦ τιμὴν φορέσαι ταυτασὶ τὰς ἁλύσεις. Ἔῤῥωσθε ἐν θεῷ Πατρὶ, καὶ Κυρίῳ Ἰησοῦ Χριστῷ, τῇ χοινῇ ἐλπίδι ἡμῶν, ἐν Πνεύματι ἁγίῳ. "Ἔῤῥωσθε. ᾿Αμήν. Ἡ χάρις. Ἰγνατίου Ἐφεσίοις.

Eiēn hymōn antipsychon, kai hōn epempsate (() eis Theou timēn eis Smyrnan hothen kai graphō hymin, eucharistōn tǭ Kyriǭ, agapōn Polycharpon hōs kai hymas. Mnēmoneuete mou, hōs kai hymōn Hiēsous ho Christos, ho eulogētos eis tous aiōnas “ proseuchesthe hyper tēs Echchlēsias ᾿Antiocheōn tēs en Syreą, hothen dedemenos eis Rhōmēn apagomai, eschatos hōn tōn echei pistōn, hosper " ēxiōthēn eis Theou timēn phoresai tautasi tas halyseis. Errhōsthe en theǭ Patri, kai Kyriǭ Iēsou Christǭ, tę̄ choinę̄ elpidi hēmōn, en Pneumati hagiǭ. "Errhōsthe. ᾿Amēn. Hē charis. Ignatiou Ephesiois.

May I be a ransom for you and for those whom you sent for the honour of God to Smyrna, from where I also write to you, giving thanks to the Lord and loving Polycarp as I love you. Remember me, as Jesus the Christ, blessed for ever, remembers you. Pray for the church of the Antiochenes in Syria, from where I am being led bound to Rome, being the last of the faithful there, just as I was counted worthy to wear these chains for the honour of God. Farewell in God the Father and in the Lord Jesus Christ, our common hope, in the Holy Spirit. Farewell. Amen. Grace [be with you]. Ignatius to the Ephesians.

1 Tim 1:1 (echo, low confidence)

Notes and citation

Summary: Ignatius closes, asking for the Ephesians' prayers for the church of Antioch.

  • Chapter 21, with the subscription. “Ransom” renders ἀντίψυχον (“a life given in exchange”). Migne's notes after the subscription (later writers' uses of ἀντίψυχον, a repeat of the opening of ch. 20) are removed.

Notes on the original text

  • Digital text corrected (Migne's Latin translation, notes or apparatus, left in the OCR text): Στήχετε, ἀδε.1.»οὶ, ἑδραῖοι ἐν τῇ πίστει "]ησοῦ Χριστοῦ, καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πάθει Πάντες ἐν χάριτι ἐξ ὀνόματος συναθροίζεσθε. ει. νυϊραὶ.: « (πηη65 ᾿ῃ) οὐ ἶθι5, ἐπ στϑιϊα, ἴῃ Ἰοεμϑ Πἰἰς, ἃ Τιουάογοίο ἴω ἀἸαίοσο 1, οἱ (οἰ δϑο ἰῃ Ῥογνὶ; Ὃ Λόγος τοῦ Θεοῦ εἰχύτως τὸν ἑαυτοῦ ναὸν καὶ τὸ τωματιχὸν ὄργανον προσάγων ἀντίψυχον, ὑπὲρ πάντων ἐπλῆρου : ὀρειλόμενον ἐν τῷ θανάτῳ. ν μοϑι : Ὡς πρόθατον, ὑπὲρ τῆς πάντων σωτηρίας, ἀντίψυχον τὸ ἑαυτοῦ σῶμα εἰς θάνατον παραδούς, Οὐ εἰ Πυἀ Οἰιγγευδίοιῃ! δι) οἷῖ ἰπ Αἀνεγδατηϊδ συ 5 Ὁ. δϑδυθοηι : Δύναται πολλάχις μία χερδηθεῖσα ψυχὴ μυρίων ὄγχον ἀμαρτηοτον ἀφανίσαι, καὶ γεν νέσθαι ἡμῖν ἀντίψυχον ἐν ἐχείνῃ τῇ ἡμέρᾳ (ογΆϊ. ὅ (ὁ) Καὶ ὧν ἐπέμψατε. Υει. νυϊψαῖ. : « Εἰ Βαϊ ιν δα ΜΡ ϑίῦϑιβ, 40} Ρασθῦπι δι. [Θ᾽ 58ὺ ἧει → .

Topics: Martyrdom, Prayer

Cite (SBL): Ps.-Ignatius, Ign. long rec. 1.21 (PG 5:753; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ign-long-recension/1-0/#p-1-21). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-ign-long-recension-1-21) · Report an error

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.