Nielsen’s Nook

Translation

4 [1]And from what has been previously written, [2] I Pionius wrote it down again, after searching for it (according to revelation made known to me from the blessed Polycarp, just as I will make clear in what follows) [3] after already gathering it together when it had nearly been worn out from time, that the Lord Jesus Christ might also gather me with his elect into his heavenly kingdom. Glory be to him with the Father and the Holy Spirit for ever and ever. [4] Amen.

[1] It is unclear to us why Lightfoot’s Greek text has vv 3-4 where this same passage (vv 3-4) in Lake and Holmes is conflated into a single verse 3. Again, since this project is to translate from Lightfoot’s Greek text, we are following that versification.

[2] προγεγραμμένου what is written before in an older document (BAGD, 704).

[3] ἐν τῷ καθεξῆς in what follows (BAGD, 388). This apparently refers to some sort of sequel to Pionius’ work here. Lake comments, “No explanation is given : probably because the ‘Pionian’ text was part of a larger ‘Acts of Polycarp.’ Either these Acts have entirely disappeared except for this letter of the church of Smyrna, or a fragment preserved in p may perhaps belong to them.” (The Apostolic Fathers, vol 2, 341).

[4] εἰς τοὺς αἰῶνας τῶν αἰώνων lit. into the ages from ages, i.e., eternity, for ever.

Translation

3 There, as we are able, gathering full of exultation and joy, the Lord will permit us to celebrate the anniversary [1] of his martyrdom not only for the remembrance of those martyrs who have already contested, [2] but also for the training [3] and preparation of those who will contest in the future. [4]

[1] ἐπιτελεῖν … τὴν ἡμέραν γενέθλιον celebrate the birthday (BAGD, 302). It is customary to call such celebrations ‘anniversaries.’

[2] προηθληκότων (προαθλέω) contest in former times of the martyrs of earlier ages (BAGD, 702). Lake notes that this “is almost a technical term for martyrdom” see also Ignatius’s Epistle to Polycarp 1:3 (Apostolic Fathers, vol 2, p 337).

[3] ἄσκησίν viz of an athlete, here speaking of martyrdom which historically has employed athletic contest as a metaphor.

[4] τῶν μελλόντων “those about to … “, “those fixing to…”. The contest of martyrdom is assumed.

Translation

1 Finally, after the lawless ones saw that Polycarp’s body could not be consumed [a] by the fire, they ordered an executioner [b] to approach and run him through [c] with a short sword. [d] After the executioner did this, a great quantity[e] of blood came [f] from Polycarp’s body, so that the fire was extinguished. The entire crowd was amazed that [g] there was so stark a difference between [h] the faithless and the elect.

[a] δαπανηθῆναι (δαπανάω) The proconsul had threatened to consume St. Polycarp with flames in §11.2; here the same word for consume is used showing that the proconsul has been thwarted.

[b] The κομφέκτωρ was the executioner on hand in the arena who “gave the coup de grâce to wounded gladiators” (BAGD, 443). Indeed, St. Polycarp had taken on a wild lion but the lawless crowd. The executioner came not to end the suffering but to allow the proconsul to not lose control of the crowd that he might save face.

[c] παραβῦσαι (παραβύσω) to stuff or insert (Liddell, H.G., Intermediate Greek English Lexicon, 594). Liddell further notes, regarding βύω (βύω > βύσω > παραβύσω), that when used with the dative it may mean to stop or to bung up with, to plug (p 158).

[d] ξιφίδιον short sword, dagger (BAGD, 548).

[e] πλῆθος BAGD, 668.

[f] περιστερὰ καὶ “and a dove” is noted in Lightfoot as questionable. The shorter reading being preferred, it is omitted here. Lake writes in a footnote, “This no doubt points to the belief that the spirit appears at death in the form of a bird. Cf. Prudentius Peristeph Hymn. iii. 33.” (Apostolic Fathers, vol 2, p 333). Holmes annotates, “The reference to the dove is almost certainly a later addition to the text (possibly by the Pionius mentioned in the last paragraph of the epilogue” (The Apostolic Fathers, 239).

[g] εἰ after verbs of emotion (i.e., θαυμάσαι) is rendered as “that” (BAGD, 219).

[h] τις διαφορὰ μεταξὺ a difference between someone and another (BAGD, 190), which in this case is between the faithless (ἀπίστων) and the elect or those God has chose for salvation (ἐκλεκτῶν). Consider Didache 1:1, Ὁδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία τοῦ θανάτου, διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο όδῶν. There are two ways. One is of life and one is of death, and the difference between the two is great (author’s translation). See also the Epistle of Barnabas 18:1, διαφορὰ δὲ πολλὴ τῶν δύο ὁδῶν. There is a great difference between the two [ways] (author’s translation).

Translation

2 For the fire (which made the appearance of a vaulted ceiling, [1] like a ship’s sail being filled by wind) completely enclosed [2] the body of the martyr. It was there in the midst of the flames, not as burning flesh, [3] but as gold and silver being smelted in a furnace. For we also noticed such a fragrance like incense rising [4] from a thurible [5] or some other precious perfume.

[1] καμάρας vault, vaulted ceiling, arch. This word appears only once in all of scripture and does not seem to appear frequently in general. Psalm 40:22b (LXX) reads ὁ στήσας ὡς καμάραν τὸν οὐρανὸν καὶ διατείνας ὡς σκηνὴν κατοικεῖν, … [It is the Lord] who erected the heavens as a vaulted ceiling and stretched it out as a tent to indwell (author’s translation).

[2] BAGD renders κύκλῳ περιετείχισεν as completely surrounded. καμάρας is imagined in a three dimensional way (i.e. as a vaulted ceiling with supporting walls and floor), so we render κύκλῳ περιετείχισεν as completely enclose (or perhaps envelope).

[3] ἄρτος ὀπτώμενος, ἢ ὡς (”a loaf in the oven or like”) is noted by Lightfoot as being questionable, perhaps “nothing more than Irenæus’ own comments.” (Lightfoot, Joseph Barber, and J. R. Harmer. The Apostolic Fathers. (London: Macmillan and Co., 1891) 195). Consequently, we are opting for the shorter reading as preferred and omitted this phrase from our translation.

[4] πνέοντος breathing out, giving forth (BAGD, 679).

[5] λιβανωτοῦ (λιβανωτός) incense or censer. Here we break with previous translations. Lightfoot renders λιβανωτοῦ πνέοντος as “wafted odour of frankincense,” which is to us aesthetically less pleasing. While Lake and Holmes do a much better job aesthetically rendering the phrase as “the scent of incense,” we feel translating λιβανωτός as thurible (i.e., censer used in religious worship), more specifically connects with the worship tropes running throughout the work (e.g., §14.2) and, perhaps, more explicitly the eschatological worship of Revelation 8:3-5.

Translation

3 Then, wood [1] prepared for the pyre was placed around him at once. However, when they were about to nail him to the pyre, [2] he said, “Leave me thus. For the one who granted that I remain in the fire will also grant untroubled firmness to remain in the fire apart from your nails.”

[1] ὄργανα lit. instruments. Elsewhere is used to describe the wild arena animals as instruments by which St. Ignatius would be a sacrifice to God (Epistle of St. Ignatius to the Romans 4:2, c.f., BAGD 578).

[2] προσηλοῦν lit. to nail something to something else (BAGD, 714). In Colossians 2:14 (NA27) we read καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ … And he disposed of it, having nailed it to the Cross.

Translation

2 When the funeral pyre [1] was made ready, Polycarp removed his own clothes and loosed his girdle. [2] He was attempting to untie his own sandals; however, previously he usually did not do this himself because each of the faithful [3] always took pains who should more quickly touch his skin. For he had been adorned with every good thing on account of his Christian life [4] and before old age [5] was upon him.

[1] πυρκαϊὰ pagan funerals incorporated the cremation of the deceased’s body upon a pyre. Hence, the root πυρ (fire) begins the word.

[2] ζώνη, the girdle, was a means of shortening the undergarment (TDNT, vol 5, 302).

[3] i.e., Christians.

[4] πολιτείας Lake notes in his translation that πολιτείας (citizenship) “is used in a special sense of Christian life” (Apostolic Fathers in English, vol 2, p 329). The third entry for πολιτείας in BAGD is glossed as a “way of life” or “conduct” (p 686). See also 1 Clement 2:8.

[5] Eusebius’ text has πολιᾶς (old age, “gray hairs” in Lightfoot’s translation). Some texts follow a Latin tradition in which πολιᾶς is replaced with μαρτυρίας (martyr) as in Lake’s Greek text (c.f., Apostolic Father’s in Greek, vol 2, p 328). Our commitment in this project is to translate from Lightfoot’s text and we do so here with out making judgment between the two variants.