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5 Or, "whom many of them (the Montanists-reading au0tw=n for au0tw|=, worship."
6 o0pisqo/domo/j, a chamber at the back of the temple of Minerva, in which public money was kept.
9 paraba/thj, here meaning an apostate.
10 This is explained by Rufinus to mean: "When certain brethren who had influence with the judge interceded for him, he pretended that he was suffering for the name of Christ, and by this means he was released."
12 u0po/stasin, from u0fi/sthmi, probably in the sense of substituting one thing for another.
1 Vol. ii. p. 342; Westcott, Canon, pp. 90, 381: Routh, R.S., vol. i. pp. 375-379.
2 Vol. ii. pp. 165, etc., and p. 301, note 9; also p. 342, Elicid. II., this series.
3 Vol. vi. p. 236. St. Luke, in the company of Apollos, may have met a catechumen of his in that "excellent Theophilus" of his writings (St. Luke i. 4, Greek), whose history shows that catechetical teaching was already part of the Christian system.
1 In Extracst from the Prophets, written probably by Theodotus, and collected by Clement of Alexandria or some other writer.
3 Fasi\ to\ sw=ma tou= Kuriou e0n tw|= h0li/w| au0to\n a0potiqesqai.
4 In the Scholia of Maximus on St. Gregory the Divine.
6 Oi9 peri\ Pa/ntainon. [Vol. ii. pp. 165-167, this series.]
1 Vol. iv. p. 125, this series. Compae Lightfoot, Ap. Fathers, part ii. vol. i. pp. 499, etc., 510, etc.
2 Ap. Fathers, part ii. vol. i. p. 499.
1 This letter has come down to us in fragments quoted by Eusebius. We have used the translation of Lor d Hailes as the basis of ours. [Compare Vol. i. p. 309, this series, and note the adhesion of the primitive Gallican Church to the East,-to the land of Polycarp and Pothinus. Concerning Pothinus, see Routh, Rel. Sac., i. p. 328, and the correction by Lightfoot, Ap. F., part ii. vol i. p. 430, etc. The Gallican Church may yet arise from the dust, and restore the primitive primacy of Lyons. God grant it!]
2 We have translated ma/rturej "witnesses" and marturi/a "testimoney" throughout.
3 Houses of friends and relatives. Olshausen takes them to be public buildings.
4 Rom. viii. 18. [On quotations from Scripture, etc., see Westcott, Canon,p. 378, ed. 1855.]
5 By "confinements" ins hits passage evidently is meant that the populace prevented them from resorting to public places, and thus shut them up in their own houses.
9 The writer refers to St. John's Gospel (xv. 13): "Greater love hath no man than this, that a man lay down his life for his friends."
11 This expression seems to refer to what took place in athletic combats. The athletes were tested before fighting, and those in every way qualified were permitted to fight, while the others were rejected. This testing, Valesius supposes, was called dia/krisij.
13 The words here admit of two meanings: that something blasphemous might be uttered by them-such as speaking against Christ and swearing by Caesar: or that some accusation against the Christians might be uttered by them-confirming, for instance, the reports of infanticide an dincest prevalent against the Christians. The latter in this passage seems unquestionably to be the meaning.
15 Heinichen construes differently. He makes the "torturers astonished that Blandine gave her testimony that one kind of torture was sufficient to deprive her of life." Perhaps the right construction is to make o_ti mean "because" or "for:" "They were astonished as Bladina bearing her testimony, for one kind of torture was sufficient to have killed her."
16 The words u9perbeblhme/nwj kai\ u0pe\r pa/nta a!nqrwpon naturally go with u9pome/nwn, and therefore intimate that Sanctus' endurance was greater than human; but we doubt if this is instended by the writer.
17 John vii. 38: "He that believeth on me, as the Scripture hath said, out of his bosom shall flow rivers of living water."
18 The holes were placed in a line, so that the further the hole in which one leg was put from the hole in which the other leg was put, the more nearly would the two legs form a straight line, and the greater would be the pain.
19 The dispensation is, that thoes who denied were not set free, but confined with the others; and that this harsh treatment and sad state of mind confirmed the resolution of those not yet apprehended to confess Christ. Various other explanations have been given, but this seems the most reasonable.
23 We have adopted here and emendation fo Routh's. The literal version of the common text is: "The testimonies of their departure were divided into every form."
24 The Greek is ei0j to\ dhmo/sion, was led "to the public building" to the wild beasts. The public building is taken to be the amphitheatre.
25 The words "several times" are represented in Greek by dia\ pleio/nwn klh/rwn, lit. "through several lots." When there were several athletes to contend, the pairs were determined by lot. After the first contest the victors were again formed into pairs by lot, until finally there should be but one pair left. See the process at the Olympic games described in Lucian Hermotimus, c. xl. p. 782.
26 The bestiarii, before fighting with wild beasts, had to run the gauntlet.
27 Rufinus translates jugulati sunt. Probably, "killed with the sword." The term may have been a technical one, being applied to the gladiators or bestiarii, whose death may have been looked on as a sacrifice to a god or a dead-hero.
28 Blandina was a slave: hence the mode of punishment. On this matter see Lipsius, De Cruce. [And my note, p. 784.]
29 Lord Hailes remarks that this alludes to Isa. xxvii. 1.
31 Heinichen renders "the bride's garment," and explains in the following manner. The bride is the Church, the garment Christ, and the sons of perdition had no ideas what garment the Church of Christ should wear, had no idea that they should eb clothed with Christ, and be filled with His Spirit. It is generally taken to be the marriage garment of Matt. xxii. 12.