121 Phil. iii. 20, Phil. iii. 21. Observe omission of "Christ."
126 Probably the liqoj in the stone on the Draught Board. So panta kinein liqon is to make every effort in the game.
127 tou ontwj swmatwj antitupa esti ta qeia musthria. The view of Orthodoxus, it will be seen, is not that of the Roman confession. cf. note on p. 206.
131 The quotation is not from the canonical gospels. Eusebius (iii. 36) says he does not know from what source it comes. Jerome states it to be derived from the gospel lately translated by hm, the gospel according to the Hebrews (Vir. Ill. 2) Origen ascribes the words to the "Doctrina Petri." (de Princ. Praef. 8) Bp. Lightfoot, by whom the matter is fully discussed, (Ap. Fath. pt. II. Vol. ii. p. 295) thinks that either Jerome, more suo, was forgetful, or had a different recension of the gospel to the Hebrews from that used by Origen and Eusebius, Ignatius may be quoting a verbal tradition. Bp. Lightfoot further points out that Origen (l. c.) supposes the author of the Doctrina Petri to use this epithet aswaaton not in its philosophical sense (= incorporeal) but as meaning composed of some subtle substance and without a gross body like man. Further Origen (c. Cels. V. 5) warns us that to Christians the word daemon has a special connotation, in reference to the powers that deceive and distract men.
135 The only fragment of this work.
136 Several fragments of this letter will be found in Dialogue III.
138 Vide John xx. 27 and Luke xxiv. 39. The quotation confuses the words of the resurrection day and of the week after.
139 I. Cor. v. 7. The addition of o Qeoj has no authority.
140 Probably the cxixth Ps. It is doubtful whether the work forms part of a Commentary on the Pss. or is quoted from a homily on this special Psalm.
141 The word feugein is not used of the Saviour in the Gospel. Joseph was bidden feuge eij Aigupton. When our Lord was brought to the cliff overhanging Nazareth dielqwn dia mesou autwn eporeueto.