Nielsen’s Nook

Translation

1 But one by the name of Quintus, [1] a Phrygian who had recently arrived from Phrygia, [2] after he beheld the wild animals became cowardly. [3] And this was the one who prevailed upon himself and even some others to go of their own accord. [4] The Proconsul, after earnestly entreating this man, cajoled him to swear an oath and offer a sacrifice. [5] Therefore, because of this, brothers and sisters, we do not praise those who hand themselves over since the Gospel does not teach thusly.

[1] Eusebius records Quintus as a Phrygian who aside from the shame of cowardice was faulted for recklessness as being “not right for such persons rashly and recklessly to expose themselves to danger.” (Eusebius, Historia Ecclesiastica, 4.15.7-8, New Advent online, Nov 26, 2007). See also Schaff’s The Post-Nicene Fathers, Vol 1: Eusebius: Prolegomena: Chapter 1: §3.

[2] A region associated with Galatia in central Asia minor (c.f., Acts 18:23), to the east of Smyrna where Polycarp was bishop.

[3] Contrary to Germanikos in §3.1.

[4] ἑκών lit. willingly. The idea here is that having heard of Germanikos’ valiant death, they sought out martyrdom.

[5] Presumably, this is a sacrifice to the Roman gods, viz Caesar.

Yes, we’ve been “elfed.” You have got to check out this hilarious holiday spoof that OfficeMax put out this year. Click on the picture for the flash version.

HT: Jared Edwards

Translation

2 Therefore, after this the whole crowd, astonished [1] at the nobility of the God-loved and God-fearing Christian people, cried out, “Sweep [2] the atheists [3] away! Let Polycarp be sought out!”

[1] θαυμάσαν (θαυμάζω) is a common verb, often found in the Gospels in the context of the crowd’s amazement with Jesus’ words or deeds. As in the case of the Gospels, the crowd’s cries of amazement on Palm Sunday turned to astonished shouts on Good Friday, “Crucify him!” The wonder of “nobility” is that it simultaneously inspires and provokes the contradicted elements in fallen humanity.

[2] The imperative force of αἴρω here connotes the desire for the forceful removing of Germanikos and all Christians, who had forcefully dragged (different word) the wild animal onto himself. In Lk 11:22 we find τὴν πανοπλίαν αὐτοῦ αἴρει ([The stronger] forcibly removes [the weaker's] armor). Matt 24:39 uses this word in describing how the Flood came and swept away the unsuspecting. Crowds have great behavioral parallel with floods, hence my choice to use “sweep away” here.

[3] Strangely enough, Christians were regarded as atheists during the time of Polycarp because they refused to worship the many gods of the Roman pantheon, namely the emperor Caesar; the consequence of which was to be thrown to wild animals and torn to pieces for the amusement of the Roman populous.

Translation

1 But thanksgiving [1] to God - for did he not prevail against all? [2] For the noble Germanikos was encouraging their cowardice through the steadfastness in him. And he fought against the wild animals remarkably. [3] For when the Proconsul desired to cajole him, even saying to have pity on his youthfulness, Germanikos forcefully [4] dragged the wild animal upon himself, [5] desiring at once to be free from their unrighteous and lawless life.

[1] χάρις a common word usually meaning “grace,” in centuries before Christ, Euripides, Xenophon, and Plato, for example, used χάρις + dative to express thanksgiving or gratitude (BAGD). This is of course the use here. Hebrews 12:28 gives us a NT example, which assumes God as the indirect object: Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, διʼ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους. Therefore, since we are receiving an unshakable royal rule, let us give thanks to God, through which we might offer worship in a manner acceptable to God with reverence and awe (author’s translation).

[2] Here the period seems to be misplaced. The syntax appears to be asking a rhetorical question.

[3] ἐπισήμως is a adverb that describes something done “in an outstanding manner” (BAGD); however, it also describes the imprints on a coin which mark the coin out for a particular kingdom and king. (Middle Liddell)

[4] This adverbial use of the aorist middle participial form of προσβιάζομαι is supported by BAGD.

[5] When used in the middle voice ἐπισπάω refers to doing the action to or for one’s self. See 1 Macc 14:1, καὶ ἐπορεύθη εἰς Μηδίαν τοῦ ἐπισπάσασθαι βοήθειαν ἑαυτῷ and [King Demetrius] marched into Media to call help to himself. (author’s translation) In this case the reflexive pronoun is used. In Martyrdom of Polycarp 3:1 it seems to be assumed in the context.

Translation

4 And likewise also those who were condemned [1] to wild animals [2] endured patiently terrible punishments, being laid out on top of trumpet shells [3] and beaten [4] with other manifold sorts of torture, so that the devil might, if possible, through the persistence of punishment turn them to denial [5] - for he contrives much against them.

[1] κριθέντες (κρίνω) i.e., condemned by courtly decision.

[2] θηρία (θηρίον) These were the wild animals bred for fighting in the arenas.

[3] κήρυκας comes from the familiar κῆρυξ (herald, preacher); however, in this form (acc. pl. masc.) and context it refers to the “trumpet-shell,” which is a “large, sharp seashell, used in torturing.” (BAGD, 431) Here, one would suspect that the subjects here were stretched out over broken shards of trumpet-shells.

[4] For NT usage of κολαφίζω see Mt 26:67; Mk 14:65; 1 Cor 4:11; 1 Pt 2:20.

[5] i.e., a denial of faith.

While traveling back to Thulcandra, Ransom reflects:

He could not feel that they were an island of life journeying through an abyss of death. He felt almost the opposite — that life was waiting outside the little iron egg-shell in which they rode, ready at any moment to break in, and that, if it killed them, it would kill them by excess of its vitality.¹

It is said that the theologians of the Anglican church are often their poets and literary personae. Lewis certainly hands us weighty allusion to Christology here.

¹ Lewis, C. S. Out of the Silent Planet. (New York: Scribner, 1938), 145.