이그나티우스의 마그네시아인들에 대한 편지 또한 위작, 조작, 주작으로 판단되는 이유들

[하토브.]

이그나티우스의 마그네시아인들에 대한 편지 또한 위작, 조작, 주작으로 판단되는 이유들

지난 2020년부터 이 서신서 디다케가 약간씩 조작되었거나 번역 오류를 포함하고 있다고 말한바 있습니다.

그런데 이 문제를 좀더 살펴보고 파고 들어가보면, 조작, 주작일 가능성이 아주 높아보이는 것을 경험하게 됩니다.

이 서신서를 발굴한 곳은 플로렌스의 메디치 가문입니다. 지난 서머나인들에 대한 편지 또한 조작 주작으로 판단된다고 했는데 그 발견자와 동일합니다.

이 편지는 108년 이그나티우스가 순교하기 전 늦어도 107년 혹은 그 이전에 쓰여진 것으로 알려졌는데, 그 현존하는 사본은 가장 오래된 것이 11세기의 메디체우스 로렌티아누스 코덱스로 그리스어이고, 다음은 켐브릿지 대학 소장 1444년판 라틴어 사본 두가지이며, 콥트교 사본 조각이 있습니다.

다른 사본들은 위의 사본들에서 나온 파생사본으로서 가치가 크게 떨어집니다.

아르메니안 사본은 앞서의 사본들에서 파생된 아포그라프( 자손사본)이고, 시리아 사본에는 마그네시아인에 대한 편지가 아예 없습니다.

더구나 마그네시아인들에 대한 편지는 서머나인들에 대한 편지보다 파피루스 조각들 마저도 남아있는 수가 적어서 더욱 증거능력이 떨어집니다.

이러한 사본들 분포는 신약성경 전체 사본수 5366개 중에서 마태복음 1천여 개, 마가복음 620개, 루카 1천개, 요한복음 920, 사도행전 800 개, 요한 계시록 500개 등을 감안하면, 이런 사본들 수로는 그 서신서의 진위 여부를 판단하기도 어렵고, 그것의 존재 자체를 증명하기도 어렵습니다.

그런 상황에서 이제 서신서의 면면을 살펴보고자 합니다.

·        Supersessionism: 대체 이론

·        유대인들의 율법을 좇아 살려는 사람들은 은혜를 받은 적이 없다

·        Sabbath vs. Lord's Day: 안식일 대 주의 날

·        안식일 대 주의 날. 유대교의 안식일을 버리고, 주의 날에 대신 예배드려야 한다.( 마그네시안 9장, 이 문제는 번역에 따라 달라질수도 있습니다.)

·        Rejection of Jewish Customs: 유대인들의 풍습 배격

·        유대인들의 의식과 할례, 식사법, 옛 이야기이며, 그리스도 안의 새언약과 양립될수 없다

·        이그나티우스는 유대인들의 풍습으로 돌아가려는 사람들을 이단 그룹으로 규정했음

우리가 여전히 유대인들의 율법을 따라 살면, 우리가 은혜를 받은 적이 없다는 것을 인정하는 것이다.( 마그네시안 8장, 갈라디아서 5:2-4)

·        No righteousness from the Law: Ignatius echoed Paul's declaration in Philippians 3:9 that he had no righteousness "based on law, but that which is through faith in Christ." 필립보서 3:9 에서처럼, 율법에서 난 의가 아니라, 그리스도안에 있는 믿음을 통한 의를 같이한다

·        <<<<< 9 또한, 율법에서 난  나의 의가 아니라, 그리스도를 믿음으로 말미암아 난, 그 믿음으로 하나님에게서 난 의를 가진 자로서, 그분안에서 발견되려 함이니>>>>>

·        Old covenant fulfilled in the new: Like Paul's "Christ is the end of the law" (Romans 10:4), Ignatius insisted that the old covenant had been fulfilled and superseded by the new covenant in Christ's passion.

로마서 10장 4절

·        이 구절은 오해되고 있습니다.

·        4 왜냐하면 그리스도는 모든 믿는 자에게 의에 이르는 율법의 성취이심이니라.

·        율법을 폐하러 오지 않았다고 선언하신 예수님이 율법을 성취하지도 않은 채 그냥 끝내버리고 마쳐버려서 더 이상 필요없게 만들었다는 말입니까?

·        아닙니다. 인생들이 율법을 성취할수 없으니까, 오셔서 대신 그 율법의 요구를 성취시켜주셔서 더 이상 율법상의 제사를 드릴 필요가 없게 만든 것입니다.

·        교통법규 위반을 워낙 많이 하여 범칙금을 낼 돈이 없을 정도로 파산하였을 때 예수님이 오셔서 모든 범칙금들 지불해주시고 문제 다 해결해주셨습니다.

·        이제부터는 교통법규 무시하고, 마음대로 운전하며, 고속도로에서 역주행해도 됩니까? 신호 무시해도 된다고 예수님이 법규를 끝내버렸습니까?

·        예수님 이후에도 율법은 계속해서 인류를 그리스도께로 인도하는 몽학선생 역할을 계속하며, 거듭난 이후에도 그리스도인들에게 죄책감을 느끼게 하여 큰 찔림 받아서 성령님께 더욱 충성하게 하지 않습니까?

·        Freedom from Mosaic observance: Ignatius continued Paul's polemic against Judaizers by insisting that Sabbath-keeping, circumcision, and dietary laws were incompatible with the Christian life under the Spirit.

안식일을 준수하던 교회는 200년까지 압도적이었습니다. 또 라오디게아 공의회에서 안식일 예배자들에게 아나떼마, 저주를 퍼부었던 363-364년까지도 로마와 알렉산드리아, 비잔티움 등을 제외하고는 거의 로마제국 전역에서 안식일 예배 모임이 압도적이었습니다. 따라서 107년경에 요한이 죽은지 10년도 못되어 이그나티우스가 안식일 예배를 일요일 예배로 바꾸는 선포를 했다는 것은 믿어지기도 어렵고 받아들여지기도 어렵습니다.

또한 동 서신서에서는 단수의 비숍 밑에 복수의 장로들이 있어서 집사들과 함께 비숍( 감독 또는 주교)을 섬기고 순종해야 한다고 가르칩니다.

그런데 이그나티우스는 감독이었고, 베드로와 요한은 장로였으므로 그들은 감독급들인 폴리캅과 이그나티우스에게 순종했어야 한다는 말입니까?

성경안의 어디에서도 안식일 예배가 일요일 예배로 바뀐 적이 없습니다.

또한 율법을 순종하는 것이 유대교화한다는 비판을 한 구절도 없습니다. 이 편지는 분명 이그나티우스가 죽은지 몇 백년 지난 다음에 쓰여진 것으로 분별됩니다. 왜냐하면 성직자 제도가 형성된 이후의 글로 보이기 때문입니다.

실제로 11세기에 메디치 가문에서 이그나티우스의 이름을 붙여서 만들어낸 위작 주작일 가능성이 가장 높습니다.

2026. 9. 26 하토브

Letter of IGNATIUS to MAGNESIANs by PSEUDONYM IGNATIUS

Ignatius of Antioch strongly opposed Judaizing, the practice of maintaining Mosaic Law observance within the Christian community. He argued that Christianity had fully replaced Judaism, stating that it is "absurd to profess Christ Jesus and to Judaize" (Letter to the Magnesians 10).

Ignatius’ stance on the Law included several key points:

·        Supersessionism: He believed that continuing to live according to Jewish law meant one had not received grace (Magnesians 8).

·        Sabbath vs. Lord's Day: He urged Christians to abandon the Jewish Sabbath and instead worship on the Lord’s Day (Sunday), viewing Sabbath observance as a relic of the past (Magnesians 9).

·        Rejection of Jewish Customs: He warned against observing Jewish rituals, circumcision, and dietary laws, framing them as "old fables" incompatible with the new covenant in Christ.

Ignatius identified Judaizers as a heretical group who insisted on adhering to these traditions, and he sought to firmly distinguish Christian identity from Jewish practice during the early second century.

Copy

+16

How did Ignatius view Paul's teachings on the Law?

Ignatius of Antioch on Paul's Law teachings

Ignatius of Antioch was firmly aligned with Paul the Apostle's position on the Law. His doctrine is described as "strongly Pauline, particularly in Christology and moral direction," and he explicitly worked to "establish Christian freedom at Antioch in the Pauline tradition."

Key points of alignment:

·        Grace vs. Law: Ignatius's statement that "if we still live according to the Jewish law, we acknowledge that we have not received grace" (Magnesians 8) is essentially a restatement of Paul's argument in Galatians 5:2–4 — that those who seek justification by the Law have "fallen from grace."

·        No righteousness from the Law: Ignatius echoed Paul's declaration in Philippians 3:9 that he had no righteousness "based on law, but that which is through faith in Christ."

·        Old covenant fulfilled in the new: Like Paul's "Christ is the end of the law" (Romans 10:4), Ignatius insisted that the old covenant had been fulfilled and superseded by the new covenant in Christ's passion.

·        Freedom from Mosaic observance: Ignatius continued Paul's polemic against Judaizers by insisting that Sabbath-keeping, circumcision, and dietary laws were incompatible with the Christian life under the Spirit.

In short, Ignatius did not merely tolerate Paul's teaching on the Law — he saw himself as its direct heir, applying Paul's anti-Judaizing arguments to the specific situation of his own churches in the early second century.

Ignatius of Tarsus view on Paul's teachings on the Law

View all

Copy

letter of ignatius to magnesians manuscripts extant surviving

Identified Ignatius to Magnesians manuscripts

The manuscript evidence for the Magnesians is scant and late, as Fritz Guy put it. The letter survives in three recensions, but only the Middle Recension is considered textually significant by scholars:

Greek (Middle Recension)
The primary witness is Codex Mediceus Laurentianus (11th c., Florence), the oldest Greek manuscript of the Middle Recension. Three other Greek manuscripts are its apographs (descendants), so the Laurentianus is the only one of primary textual value. The Long Recension (4th c. interpolations) is also extant in Greek and Latin, and the majority of surviving Greek and Latin manuscripts preserve this longer, expanded form.

Latin (Middle Recension)
Three manuscripts, all ultimately from one parent: Codex Caiensis 395 (1444, Cambridge University Library), which is the direct source of two later copies. One of those, Dublin D.3.11 (1631), records variant readings from the now-lost Codex Montacutianus. Ussher published this Latin Middle text in 1644.

Armenian
Translated from a Syriac version of the Middle Recension, so twice removed from the Greek original. It shows "clear signs of literary embellishment" and is of limited value for determining the original wording.

Syriac

·        The Short Recension (three letters only: Polycarp, Ephesians, Romans) omits the Magnesians entirely.

·        Fragments of the Middle Recension in Syriac exist, but they do not include the key passage on the Lord's Day (ch. 8–9).

Coptic
Only fragments survive.

Notable textual issue: The Greek Laurentianus reads κατὰ κυριακήν ζωήν ζῶντες ("living according to the Lord's life"), while the Latin reads secundum Dominicam ("according to the Lord's Day"). Most scholars follow the Latin reading, treating the Greek ζωήν as a later corruption or scribal expansion.

In summary, the authentic text of the Magnesians rests almost entirely on a single 11th-century Greek manuscript and a 15th-century Latin manuscript — both roughly a millennium after the letter's composition.

8888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888

Ignatius of Antioch strongly opposed Judaizing, the practice of maintaining Mosaic Law observance within the Christian community. He argued that Christianity had fully replaced Judaism, stating that it is "absurd to profess Christ Jesus and to Judaize" (Letter to the Magnesians 10).

Ignatius’ stance on the Law included several key points:

·        Supersessionism: He believed that continuing to live according to Jewish law meant one had not received grace (Magnesians 8).

·        Sabbath vs. Lord's Day: He urged Christians to abandon the Jewish Sabbath and instead worship on the Lord’s Day (Sunday), viewing Sabbath observance as a relic of the past (Magnesians 9).

·        Rejection of Jewish Customs: He warned against observing Jewish rituals, circumcision, and dietary laws, framing them as "old fables" incompatible with the new covenant in Christ.

Ignatius identified Judaizers as a heretical group who insisted on adhering to these traditions, and he sought to firmly distinguish Christian identity from Jewish practice during the early second century.

Copy

How did Ignatius view Paul's teachings on the Law?

Ignatius of Antioch on Paul's Law teachings

Ignatius of Antioch was firmly aligned with Paul the Apostle's position on the Law. His doctrine is described as "strongly Pauline, particularly in Christology and moral direction," and he explicitly worked to "establish Christian freedom at Antioch in the Pauline tradition."

Key points of alignment:

·        Grace vs. Law: Ignatius's statement that "if we still live according to the Jewish law, we acknowledge that we have not received grace" (Magnesians 8) is essentially a restatement of Paul's argument in Galatians 5:2–4 — that those who seek justification by the Law have "fallen from grace."

·        No righteousness from the Law: Ignatius echoed Paul's declaration in Philippians 3:9 that he had no righteousness "based on law, but that which is through faith in Christ."

·        Old covenant fulfilled in the new: Like Paul's "Christ is the end of the law" (Romans 10:4), Ignatius insisted that the old covenant had been fulfilled and superseded by the new covenant in Christ's passion.

·        Freedom from Mosaic observance: Ignatius continued Paul's polemic against Judaizers by insisting that Sabbath-keeping, circumcision, and dietary laws were incompatible with the Christian life under the Spirit.

In short, Ignatius did not merely tolerate Paul's teaching on the Law — he saw himself as its direct heir, applying Paul's anti-Judaizing arguments to the specific situation of his own churches in the early second century.

888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888888

The manuscript evidence for the Smyrnaeans is slightly richer than for the Magnesians thanks to a papyrus fragment, but the overall picture is similar:

Greek

P.Berol. inv. 10581 (Berlin Papyrus)
The earliest witness — a 5th-century papyrus fragment containing Smyrnaeans 3.3–12.1 (the anti-Docetic Christological section). Published by C. Schmidt and W. Schubert in Altchristliche Texte (1910). This predates all codex witnesses by roughly 600 years and is the single most important piece of early textual evidence for any of the Ignatian letters.

Codex Mediceus Laurentianus (Plut. 57.7), Florence
The principal complete Greek manuscript of the Middle Recension (11th c.). The Smyrnaeans is the first letter in the collection (numbered α′ in the margin). The codex is defective at the end, breaking off in the letter to the Romans, so it preserves six of the seven Middle Recension letters in full. Three other Greek manuscripts are apographs (descendants) of the Laurentianus.

Long Recension (Greek)
Preserved in ten Greek manuscripts, containing the expanded Smyrnaeans as the 8th of 13 letters. The Long Recension adds interpolations throughout, most notably the insertion of "God the Word" (ὁ θεὸς ὁ λόγος) into the key Christological passage at Smyrn. 3:1.

P.Berol. inv. 10581 Codex Mediceus Laurentianus Long Recension manuscripts

View all

Latin

Middle Recension (Latin)
Discovered by Archbishop James Ussher c. 1628; published 1644. Ussher found two Latin manuscripts:

Manuscript	Date	Location	Notes
Codex Caiensis 395	1444	Cambridge University Library	Direct parent of the other two; the primary witness
Dublin D.3.11	1631	Trinity College Dublin	Copy made for Ussher's edition; records variants from the lost Codex Montacutianus

The Latin is a very literal translation by Robert Grosseteste, Bishop of Lincoln (c. 1250). The Latin Middle Recension contains the seven genuine letters plus five spurious letters from the Long Recension and the Antiochene Acts of Martyrdom.

Long Recension (Latin)
The majority of surviving Latin manuscripts preserve the expanded 13-letter form, first printed by J. Faber Stapulensis (Paris, 1498).

Codex Caiensis 395 Dublin D.3.11 Letter of Ignatius to Smyrnaeans manuscripts

View all

Other Versions

·        Syriac: The Short Recension (three letters only) omits the Smyrnaeans entirely. Fragments of the Middle Recension in Syriac exist.

·        Armenian: Contains the Smyrnaeans, translated from Syriac (twice removed from the Greek).

·        Coptic: Only fragments survive.

View all

Key Textual Issue

The most significant variant in the Smyrnaeans is at Smyrn. 3:1: the Middle Recension reads "I know that he was in the flesh even after his resurrection" (ἐν σαρκὶ ἠγέρθη), while the Long Recension inserts "God the Word" mid-sentence. The 5th-century Berlin papyrus supports the shorter, Middle Recension reading, and the passage is quoted by Origen (d. c. 254) without the interpolation — confirm‎ing the shorter form is earlier.

In summary, the Smyrnaeans benefits from the Berlin papyrus as a partial early witness, but its complete text still rests on the 11th-century Laurentianus and the 15th-century Latin — roughly a millennium after composition.

and in most older printed editions.

Letter of Ignatius to Magnesians Greek text download

View all

Copy

Letter of Ignatius to Smyrnaeans manuscripts extant surviving Greek Latin

Retrieved Ignatius to Smyrnaeans manuscript evidence

The manuscript evidence for the Smyrnaeans is slightly richer than for the Magnesians thanks to a papyrus fragment, but the overall picture is similar:

Greek

P.Berol. inv. 10581 (Berlin Papyrus)
The earliest witness — a 5th-century papyrus fragment containing Smyrnaeans 3.3–12.1 (the anti-Docetic Christological section). Published by C. Schmidt and W. Schubert in Altchristliche Texte (1910). This predates all codex witnesses by roughly 600 years and is the single most important piece of early textual evidence for any of the Ignatian letters.

Codex Mediceus Laurentianus (Plut. 57.7), Florence
The principal complete Greek manuscript of the Middle Recension (11th c.). The Smyrnaeans is the first letter in the collection (numbered α′ in the margin). The codex is defective at the end, breaking off in the letter to the Romans, so it preserves six of the seven Middle Recension letters in full. Three other Greek manuscripts are apographs (descendants) of the Laurentianus.

Long Recension (Greek)
Preserved in ten Greek manuscripts, containing the expanded Smyrnaeans as the 8th of 13 letters. The Long Recension adds interpolations throughout, most notably the insertion of "God the Word" (ὁ θεὸς ὁ λόγος) into the key Christological passage at Smyrn. 3:1.

P.Berol. inv. 10581 Codex Mediceus Laurentianus Long Recension manuscripts

View all

Latin

Middle Recension (Latin)
Discovered by Archbishop James Ussher c. 1628; published 1644. Ussher found two Latin manuscripts:

Manuscript	Date	Location	Notes
Codex Caiensis 395	1444	Cambridge University Library	Direct parent of the other two; the primary witness
Dublin D.3.11	1631	Trinity College Dublin	Copy made for Ussher's edition; records variants from the lost Codex Montacutianus

The Latin is a very literal translation by Robert Grosseteste, Bishop of Lincoln (c. 1250). The Latin Middle Recension contains the seven genuine letters plus five spurious letters from the Long Recension and the Antiochene Acts of Martyrdom.

Long Recension (Latin)
The majority of surviving Latin manuscripts preserve the expanded 13-letter form, first printed by J. Faber Stapulensis (Paris, 1498).

Codex Caiensis 395 Dublin D.3.11 Letter of Ignatius to Smyrnaeans manuscripts

View all

Other Versions

·        Syriac: The Short Recension (three letters only) omits the Smyrnaeans entirely. Fragments of the Middle Recension in Syriac exist.

·        Armenian: Contains the Smyrnaeans, translated from Syriac (twice removed from the Greek).

·        Coptic: Only fragments survive.

Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν χάριτι θεοῦ πατρὸς ἐν Χριστῷ Ἰησοῦ τῷ σωτῆρι ἡμῶν, ἐν ᾧ ἀσπάζομαι τὴν ἐκκλησίαν τὴν οὖσαν ἐν Μαγνησίᾳ τῇ πρὸς Μαιάνδρῳ καὶ εὔχομαι ἐν θεῷ πατρὶ καὶ ἐν Ἰησοῦ Χριστῷ πλεῖστα χαίρειν.

Ignatius, who is also Theophorus, to the church which is in Magnesia on the Maeander which has been blessed through the grace of God the Father in Christ Jesus our Saviour, in whom I greet, and I wish her abundant greeting in God the Father and in Jesus Christ.

Chapter 1

Verses: [1] [2] [3]

1:1 Γνοὺς ὑμῶν τὸ πολυεύτακτον τῆς κατὰ θεὸν ἀγάπης, ἀγαλλιώμενος προειλόμην ἐν πίστει Ἰησοῦ Χριστοῦ προσλαλῆσαι ὑμῖν.	After learning the good discipline of your love to God, by rejoicing I determined to speak with you in the faith of Jesus Christ.
1:2 καταξιωθεὶς γὰρ ὀνόματος θεοπρεπεστάτου, ἐν οἷς περιφέρω δεσμοῖς ᾄδω τὰς ἐκκλησίας, ἐν αἷς ἕνωσιν εὔχομαι σαρκὸς καὶ πνεύματος Ἰησοῦ Χριστοῦ, τοῦ διὰ παντὸς[1] ἡμῶν ζῆν, πίστεώς τε καὶ ἀγάπης, ἧς οὐδὲν προκέκριται, τὸ δὲ κυριώτερον, Ἰησοῦ καὶ πατρός·	For being counted worthy to bear a most godly name, in these chains which I carry about, I sing the praise of the churches; and I pray that there may be in them a union of the flesh and of the spirit of Jesus Christ, our never-failing life; and of a union of faith and of love to which nothing is preferable before all things, and – what is more than all – a union with Jesus and with the Father;
1:3 ἐν ᾧ ὑπομένοντες τὴν πᾶσαν ἐπήρειαν τοῦ ἄρχοντος τοῦ αἰῶνος τούτου καὶ διαφυγόντες θεοῦ τευξόμεθα.	in whom while enduring all the abuse of the rulers of this age we will reach God and escape.

Chapter 2

Verses: [1]

2:1 Ἐπεὶ οὖν ἠξιώθην ἰδεῖν ὑμᾶς διὰ Δαμᾶ τοῦ ἀξιοθέου ὑμῶν ἐπισκόπου καὶ πρεσβυτέρων ἀξίων Βάσσου καὶ Ἀπολλωνίου καὶ τοῦ συνδούλου μου διακόνου Ζωτίωνος, οὗ ἐγὼ ὀναίμην, ὅτι ὑποτάσσεται τῷ ἐπισκόπῳ ὡς χάριτι θεοῦ καὶ τῷ πρεσβυτερίῳ ὡς νόμῳ Ἰησοῦ Χριστοῦ.

Since then I thought worthy to see you through Damas, your godly bishop and your worthy presbyters Bassus and Apollonius and my co-servant the deacon Zotion, of whom I may have enjoyment, because he is subject to the bishop as unto the grace of God and to the presbytery as unto the law of Jesus Christ;

Chapter 3

Verses: [1] [2]

3:1 Καὶ ὑμῖν δὲ πρέπει μὴ συγχρᾶσθαι τῇ ἡλικίᾳ τοῦ ἐπισκόπου, ἀλλὰ κατὰ δύναμιν θεοῦ πατρὸς πᾶσαν ἐντροπὴν αὐτῷ ἀπονέμειν, καθὼς ἔγνων καὶ τοὺς ἁγίους πρεσβυτέρους οὐ προσειληφότας τὴν φαινομένην νεωτερικὴν τάξιν, ἀλλ᾿ ὡς φρονίμους ἐν θεῷ συγχωροῦντας αὐτῷ, οὐκ αὐτῷ δέ, ἀλλὰ τῷ πατρὶ Ἰησοῦ Χριστοῦ, τῷ πάντων ἐπισκόπῳ.	Now it is proper for you not to take advantage of the maturity of the bishop, but according to the power of God the Father to impart to him all respect, just as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful appearance, but give place to him as to one who is wise in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all.
3:2 εἰς τιμὴν οὖν ἐκείνου τοῦ θελήσαντος ἡμᾶς πρέπον ἐστὶν ἐπακούειν κατὰ μηδεμίαν ὑπόκρισιν· ἐπεὶ οὐχ ὅτι τὸν ἐπίσκοπον τοῦτον τὸν βλεπόμενον πλανᾷ τις, ἀλλὰ τὸν ἀόρατον παραλογίζεται. τὸ δὲ τοιοῦτον οὐ πρὸς σάρκα ὁ λόγος, ἀλλὰ πρὸς θεὸν τὸν τὰ κρύφια εἰδότα.	For the honour then of that one who wanted you, it is proper that you should be obedient without any hypocrisy. For it is not that a person deceives a bishop who is seen, but of cheating the one who is unseen. In such a case, he must consider not with the flesh but with God who knows the hidden things.

Chapter 4

Verses: [1]

4:1 Πρέπον οὖν ἐστιν μὴ μόνον καλεῖσθαι Χριστιανούς, ἀλλὰ καὶ εἶναι· ὥσπερ καί τινες ἐπίσκοπον μὲν καλοῦσιν, χωρὶς δὲ αὐτοῦ πάντα πράσσουσιν. οἱ τοιοῦτοι δὲ οὐκ εὐσυνείδητοί μοι εἶναι φαίνονται διὰ τὸ μὴ βεβαίως κατ᾿ ἐντολὴν συναθροίζεσθαι.

It is therefore proper not only to be called Christian, but also to be one; just as some who are called bishop, but do everything without regard for him. Such people do not appear to act in good conscience, since they do not meet together validly according to the commandment.

Chapter 5

Verses: [1] [2]

5:1 Ἐπεὶ οὖν τέλος τὰ πράγματα ἔχει καὶ πρόκειται τὰ δύο ὁμοῦ, ὅ τε θάνατος καὶ ἡ ζωή, καὶ ἕκαστος εἰς τὸν ἴδιον τόπον μέλλει χωρεῖν·	Since, therefore, all things have an end, and these two – life and death – are set before us together, and each one shall go “to his own place” (Acts 1:25);
5:2 ὥσπερ γὰρ ἐστιν νομίσματα δύο, ὃ μὲν θεοῦ, ὃ δὲ κόσμου, καὶ ἕκαστον αὐτῶν ἴδιον χαρακτῆρα ἐπικείμενον ἔχει, οἱ ἄπιστοι τοῦ κόσμου τούτου, οἱ δὲ πιστοὶ ἐν ἀγάπῃ χαρακτῆρα θεοῦ πατρὸς διὰ Ἰησοῦ Χριστοῦ, δι᾿ οὗ ἐὰν μὴ αὐθαιρέτως ἔχωμεν τὸ ἀποθανεῖν εἰς τὸ αὐτοῦ πάθος, τὸ ζῆν αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.	for just as there are two coinages, the one of God and the other of the world, and each of them has its own stamp impressed upon it, the unbelievers have the stamp of this world, but the faithful in love have the stamp of God the Father through Jesus Christ, whose life is not in us unless we voluntarily choose to die into his suffering.

Chapter 6

Verses: [1] [2]

6:1 Ἐπεὶ οὖν ἐν τοῖς προγεγραμμένοις προσώποις τὸ πᾶν πλῆθος ἐθεώρησα ἐν πίστει καὶ ἠγάπησα, παραινῶ, ἐν ὁμονοίᾳ θεοῦ σπουδάζετε πάντα πράσσειν, προκαθημένου τοῦ ἐπισκόπου εἰς τόπον θεοῦ καὶ τῶν πρεσβυτέρων εἰς τόπον συνεδρίου τῶν ἀποστόλων, καὶ τῶν διακόνων τῶν ἐμοὶ γλυκυτάτων πεπιστευμένων διακονίαν Ἰησοῦ Χριστοῦ, ὃς πρὸ αἰώνων παρὰ πατρὶ ἦν καὶ ἐν τέλει ἐφάνη.

Since then in the previously mentioned persons I have by faith seen and loved the whole assembly, I advise: be eager to do everything in harmony with God. May the bishop preside in God's place and may the presbyters take the place of the council of the apostles and may the deacons who are the most delightful to me because they have been entrusted with the ministry of Jesus Christ, who before eternity was with the Father and appeared at the end of time.

6:2 πάντες οὖν ὁμοήθειαν θεοῦ λαβόντες ἐντρέπεσθε ἀλλήλους καὶ μηδεὶς κατὰ σάρκα βλεπέτω τὸν πλησίον, ἀλλ᾿ ἐν Ἰησοῦ Χριστῷ ἀλλήλους διὰ παντὸς[2] ἀγαπᾶτε. μηδὲν ἔστω ἐν ὑμῖν, ὃ δυνήσεται ὑμᾶς μερίσαι ἀλλ᾿ ἑνώθητε τῷ ἐπισκόπῳ καὶ τοῖς προκαθημένοις εἰς τύπον καὶ διδαχὴν ἀφθαρσίας.

Therefore let all receive the same attitude of God and respect one another. Let no one regard his neighbour according to the flesh, but always love one another in Jesus Christ. Let there be nothing among you that is able to divide you. But be united with the bishop and with those who are leading, as an example and lesson of incorruptibility.

Chapter 7

Verses: [1] [2]

7:1 Ὥσπερ οὖν ὁ κύριος ἄνευ τοῦ πατρὸς οὐδὲν ἐποίησεν, ἡνωμένος ὤν, οὔτε δι᾿ ἑαυτοῦ οὔτε διὰ τῶν ἀποστόλων· οὕτως μηδὲ ὑμεῖς ἄνευ τοῦ ἐπισκόπου καὶ τῶν πρεσβυτέρων μηδὲν πράσσετε· μηδὲ πειράσητε εὔλογόν τι φαίνεσθαι ἰδίᾳ ὑμῖν, ἀλλ᾿ ἐπὶ[3] τὸ αὐτὸ μία προσευχή, μία δέησις, εἷς νοῦς, μία ἐλπὶς ἐν ἀγάπῃ, ἐν τῇ χαρᾷ τῇ ἀμώμῳ, ὅ ἐστιν Ἰησοῦς Χριστός, οὗ ἄμεινον οὐδέν ἐστιν.

Therefore as the Lord did nothing without the Father, either by Himself or by the Apostles, [being united with Him], so you must not do anything without the bishop and the presbyters. Don't attempt convince yourself that anything apart from others is right; but in common, have one prayer, one petition, one mind, one hope, with love and blameless joy, which is Jesus Christ, of whom nothing is better.

7:2 πάντες ὡς εἰς ἕνα ναὸν συντρέχετε θεοῦ, ὡς ἐπὶ ἓν θυσιαστήριον, ἐπὶ ἕνα Ἰησοῦν Χριστόν, τὸν ἀφ᾿ ἑνὸς πατρὸς προελθόντα καὶ εἰς ἕνα ὄντα καὶ χωρήσαντα.

Let all of you run together as to one temple of God, as to one altar, to one Jesus Christ, who came forth from one Father and is with One and returned to One.

Chapter 8

Verses: [1] [2]

8:1 Μὴ πλανᾶσθε ταῖς ἑτεροδοξίαις μηδὲ μυθεύμασιν τοῖς παλαιοῖς ἀνωφελέσιν οὖσιν. εἰ γὰρ μέχρι νῦν κατὰ Ἰουδαϊσμὸν ζῶμεν, ὁμολογοῦμεν χάριν μὴ εἰληφέναι.	Don't be deceived by strange doctrines or by antiquated myths, which are worthless. For if from now on, we live according to Judaism, we admit that we have not received grace.
8:2 οἱ γὰρ θειότατοι προφῆται κατὰ Χριστὸν Ἰησοῦν ἔζησαν. διὰ τοῦτο καὶ ἐδιώχθησαν, ἐμπνεόμενοι ὑπὸ τῆς χάριτος αὐτοῦ, εἰς τὸ πληροφορηθῆναι τοὺς ἀπειθοῦντας, ὅτι εἷς θεός ἐστιν, ὁ φανερώσας ἑαυτὸν διὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅς ἐστιν αὐτοῦ λόγος ἀπὸ σιγῆς προελθών, ὃς κατὰ πάντα εὐηρέστησεν τῷ πέμψαντι αὐτόν.	for the most godly prophets lived according to Christ Jesus. This is also the reason why they were persecuted, being inspired by His grace so that those who are disobedient might be fully persuaded that there is one God who revealed Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who according to all things pleased Him who sent Him.

Chapter 9

Verses: [1] [2]

9:1 Εἰ οὖν οἱ ἐν παλαιοῖς πράγμασιν ἀναστραφέντες εἰς καινότητα ἐλπίδος ἦλθον, μηκέτι σαββατίζοντες, ἀλλὰ κατὰ κυριακὴν ζῶντες, ἐν ᾗ καὶ ἡ ζωὴ ἡμῶν ἀνέτειλεν δι᾿ αὐτοῦ καὶ τοῦ θανάτου αὐτοῦ, ὅν τινες ἀρνοῦνται, δι᾿ οὗ μυστηρίου ἐλάβομεν τὸ πιστεύειν, καὶ διὰ τοῦτο ὑπομένομεν, ἵνα εὑρεθῶμεν μαθηταὶ Ἰησοῦ Χριστοῦ τοῦ μόνου διδασκάλου ἡμῶν·	If then those who lived by ancient practices came to newness of hope, no longer keeping the sabbath but living in accordance with the Lord's Day, on which our life also arose through Him and His death (which some deny); by which mystery we have come to believe and because of which we are enduring, in order that we may be found disciples of Jesus Christ our only teacher.
9:2 πῶς ἡμεῖς δυνησόμεθα ζῆσαι χωρὶς αὐτοῦ, οὗ καὶ οἱ προφῆται μαθηταὶ ὄντες τῷ πνεύματι ὡς διδάσκαλον αὐτὸν προσεδόκων; καὶ διὰ τοῦτο, ὃν δικαίως ἀνέμενον, παρὼν ἤγειρεν αὐτοὺς ἐκ νεκρῶν.	How can we possibly live without Him, who even the prophets who were his disciples by the Spirit were expecting as their teacher? Because of this, the one for whom they rightly waited, raised them from the dead when he came.

Verses: [1] [2] [3]

10:1 Μὴ οὖν ἀναισθητῶμεν τῆς χρηστότητος αὐτοῦ. ἐὰν γὰρ ἡμᾶς μιμήσηται καθὰ πράσσομεν, οὐκέτι ἐσμέν. διὰ τοῦτο, μαθηταὶ αὐτοῦ γενόμενοι, μάθωμεν κατὰ Χριστιανισμὸν ζῆν. ὃς γὰρ ἄλλῳ ὀνόματι καλεῖται πλέον τούτου, οὐκ ἔστιν τοῦ θεοῦ.		Therefore, let us not be unaware of his goodness. For if he were to imitate us just as we do, we are no more. Therefore, having become his disciples, let us learn to live according to Christianity. For whoever is called by another name than this is not of God.
10:2 ὑπέρθεσθε οὖν τὴν κακὴν ζύμην, τὴν παλαιωθεῖσαν καὶ ἐνοξίσασαν, καὶ μεταβάλεσθε εἰς νέαν ζύμην, ὅ ἐστιν Ἰησοῦς Χριστός. ἁλίσθητε ἐν αὐτῷ, ἵνα μὴ διαφθαρῇ τις ἐν ὑμῖν, ἐπεὶ ἀπὸ τῆς ὀσμῆς ἐλεγχθήσεσθε.	Therefore get rid of the bad leaven which has become old and become sour, and turn to the new leaven which is Jesus Christ. Be salted in him in order that none among you becomes rotten, you will be convicted by the smell.

Chapter 11

Verses: [1]

11:1 Ταῦτα δέ, ἀγαπητοί μου, οὐκ ἐπεὶ ἔγνων τινὰς ἐξ ὑμῶν οὕτως ἔχοντας, ἀλλ᾿ ὡς μικρότερος ὑμῶν θέλω προφυλάσσεσθαι ὑμᾶς, μὴ ἐμπεσεῖν εἰς τὰ ἄγκιστρα τῆς κενοδοξίας, ἀλλὰ πεπληροφορῆσθαι ἐν τῇ γεννήσει καὶ τῷ πάθει καὶ τῇ ἀναστάσει τῇ γενομένῃ ἐν καιρῷ τῆς ἡγεμονίας Ποντίου Πιλάτου· πραχθέντα ἀληθῶς καὶ βεβαίως ὑπὸ Ἰησοῦ Χριστοῦ, τῆς ἐλπίδος ἡμῶν, ἧς ἐκτραπῆναι μηδενὶ ὑμῶν γένοιτο.

Now my beloved I write these things, since I know that none of you are like that; but as being less than you, I want to forewarn you, not to fall upon the fishhook of the deluded. But to be fully convinced of the birth and the suffering and the resurrection which came to be in the time of the governorship of Pontius Pilate. These things were truly and certainly done by Jesus Christ our hope, which none of you might ever be turned aside.

Chapter 12

Verses: [1]

12:1 Ὀναίμην ὑμῶν κατὰ πάντα, ἐάνπερ ἄξιος ὦ. εἰ γὰρ καὶ δέδεμαι, πρὸς ἕνα τῶν λελυμένων ὑμῶν οὐκ εἰμί. οἶδα ὅτι οὐ φυσιοῦσθε· Ἰησοῦν γὰρ Χριστὸν ἔχετε ἐν ἑαυτοῖς· καὶ μᾶλλον, ὅταν ἐπαινῶ ὑμᾶς, οἶδα, ὅτι ἐντρέπεσθε, ὡς γέγραπται, ὅτι ὁ δίκαιος ἑαυτοῦ κατήγορος.

May I have joy of you about everything, if I am worthy. For even if I am in chains, I am not like one of you who are at liberty. I know that you are not conceited, for you have Jesus Christ in yourselves. Even more, when I praise you, I know that you feel embarrassed, as it is written, "the righteous one is his own accuser" (Prov. 18:17 LXX).

Chapter 13

Verses: [1] [2]

13:1 Σπουδάζετε οὖν βεβαιωθῆναι ἐν τοῖς δόγμασιν τοῦ κυρίου καὶ τῶν ἀποστόλων, ἵνα πάντα, ὅσα ποιεῖτε, κατευοδωθῆτε σαρκὶ καὶ πνεύματι, πίστει καὶ ἀγάπῃ, ἐν υἱῷ καὶ πατρὶ καὶ ἐν πνεύματι, ἐν ἀρχῇ καὶ ἐν τέλει, μετὰ τοῦ ἀξιοπρεπεστάτου ἐπισκόπου ὑμῶν καὶ ἀξιοπλόκου πνευματικοῦ στεφάνου τοῦ πρεσβυτερίου ὑμῶν καὶ τῶν κατὰ θεὸν διακόνων.	Be diligent therefore to be confirmed in the decrees of the Lord and the Apostles, in order that in all things you do, you may prosper physically and spiritually, in faith and love, in the Son and the Father and in the Spirit, at the beginning and at the end, together with your most honourable bishop and worthily woven spiritual victor's wreath which is your presbytery and the godly deacons.
13:2 ὑποτάγητε τῷ ἐπισκόπῳ καὶ ἀλλήλοις, ὡς Ἰησοῦς Χριστὸς τῷ πατρὶ [κατὰ σάρκα] καὶ οἱ ἀπόστολοι τῷ Χριστῷ καὶ τῷ πατρὶ ἵνα ἕνωσις ᾖ σαρκική τε καὶ πνευματική.	Be subject to the bishop andto one another, as Jesus Christ was to the Father [according to the flesh], and as the Apostles were to Christ and to the Father, that there may be union both of flesh and of spirit.

Chapter 14

Verses: [1]

14:1 Εἰδώς, ὅτι θεοῦ γέμετε, συντόμως παρεκελευσα ὑμᾶς. μνημονεύετέ μου ἐν ταῖς προσευχαῖς ὑμῶν, ἵνα θεοῦ ἐπιτύχω, καὶ τῆς ἐν Συρίᾳ ἐκκλησίας, ὅθεν οὐκ ἄξιός εἰμι καλεῖσθαι· ἐπιδέομαι γὰρ τῆς ἡνωμένης ὑμῶν ἐν θεῷ προσευχῆς καὶ ἀγάπης, εἰς τὸ ἀξιωθῆναι τὴν ἐν Συρίᾳ ἐκκλησίαν διὰ τῆς ἐκκλησίας ὑμῶν δροσισθῆναι.

Having known that you are full of God, I have briefly exhorted you. Remember me in your prayers in order that I may reach God and remember the church in Syria of which I am not worthy to be called a member. For I need your united prayer and love in God that the church in Syria may be esteemed worthy of being refreshed by the dew of your fervent prayers.