Nielsen’s Nook

Commentary

[a] κεκοινώνηκεν perfect active indicative of κοινωνέω, to share, participate (BAGD, 438).

[b] κεκοινώνηκεν αἵματος καὶ σαρκός by the last half of the second century (i.e., shortly after St. Polycarp was martyred for his life) we find in the record of his martyrdom a similar phrase, κοινωνῆσαι τῷ ἁγίῳ αὐτοῦ σαρκίῳ (Martyrdom of Polycarp [MP], §17.1). … to receive part of his holy body … (author’s translation). A difference here is that Hebrews 2:14 employs a perfect active indicative form of κοινωνέω while MP employs an aorist infinitive. Apparently, at the time of the writing of MP, it was customary for Christians to receive a part of the martyr’s sarcophagus as a holy relic (BAGD, 438). Perhaps, that ancient tradition stems from Hebrews 2:14.

[c] παραπλησίως The word does not show clearly just how far the similarity goes. But it is used in situations where no differentiation is intended, in the sense in just the same way (BAGD, 621).

[d] μετέσχεν in light of the modifier, παραπλησίως, emphasizing the sameness of participation of the children and that of the Son, μετέσχεν would seem best regarded as a synonym for κοινωνέω here. In other words, there is a mutual participation or sharing in the children’s partaking of the flesh and blood and his participation in the flesh and blood.

[e] τούτους, ὅσοι literally, those, as many as.

[f] ἔνοχοι ἦσαν δουλείας literally, were subject to slavery.

[g] διὰ παντὸς τοῦ ζῆν through all the life (literally an infinitive, to live).

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 And I, Socrates, in Corinth wrote from Gaius’ compilation. [1] The grace [2] of the Lord be with you all.

[1] ἀντιγράφων a transcript, copy, counterpart (Abridged LSJ, 77).

[2] ἡ χάρις is articular speaking about a specific type or instance of grace, conceptually assuming the grace of the Lord.

Translation

2 Gaius compiled [1] these things from the writings of Irenaeus, a student of Polycarp, who also lived together with Irenaeus.

[1] μετεγράψατο copy, transcribe (BAGD, 510). In book-keeping to transfer to another account (LSJ). to write differently, to alter or correct what one has written (H.G. Liddell, A Lexicon : Abridged from Liddell and Scott’s Greek-English Lexicon, 501).

Translation

[ 1 We pray that you would be strong, [a] brothers, following the word of Jesus Christ according to the Gospel. [b] Glory to God is with Jesus [c] on account of the salvation of the holy elect; [d] just as the blessed Polycarp was martyred, in whose footsteps may we be found in the Kingdom of Jesus Christ.] [e]

[a] Ἐρρῶσθαι perfect passive, to be strong (BAGD, 738).

[b] Stephen’s 1550 Textus Receptus version of Philippians 3:16 reads, πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν. Only that we follow what we have attained (author’s translation).

[c] μεθ ̓ οὗ Jesus, the antecedent for the pronoun οὗ for readability.

[d] ἁγίων ἐκλεκτῶν is a pair of substantives consisting of a tautological emphasis of each other. To say “for the salvation of the elect” is the same as to say “for the salvation of the saints/holy ones.”

[e] §22.1 is omitted from the Latin and Codex Mosquensis 159 but is included in a Greek Manuscript from the tenth to thirteenth centuries (Holmes, Apostolic Fathers, 244).

Translation

1 The blessed Polycarp was martyred on the second of the month of Xanthicus, [a] seven days before the calends [b] of March, on a great sabbath, during the eighth hour. He was apprehended by Herod during the time while Philipp of Tralles was high priest, while Statius Quadratus was proconsul, [c] and while Jesus Christ reigns for ever. To him be the glory, honor, majesty, the eternal throne from generation to generation. Amen.

[a] μηνὸς Ξανθικοῦ δευτέρᾳ ἱσταμένου, πρὸ ἑπτὰ καλανδῶν Μαρτίων i.e., February 22. See entry for μήν, μηνός, ὁ in BAGD, 518. Michael Holmes indicates that Eusebius’ mention of the year of St. Polycarp’s martyrdom as 167 AD is suspect. “Evidence that has come to light regarding the proconsulship of Statius Quadratus has led many to adopt a date around 156; this comports well with the fact that not long before his arrest Polycarp visited Bishop Anicetus of Rome, who became bishop there no earlier than 154.” (Holmes, The Apostolic Fathers : Greek Texts and English Translations (Updated ed.; Grand Rapids, Mich.: Baker Books, 1999), 223).

[b] καλάνδαι “the first day of the month in the Roman calendar” (BAGD, 398).

[c] ἀνθυπατεύοντος to be proconsul (BAGD, 69). Acts 18:12 in the Byzantine Text form we read Γαλλίωνος δὲ ἀνθυπατεύοντος  τῆς Ἀχαΐας… When Gallio was proconsul of Achaia (author’s translation).

Translation

2 And to the Οne who is able to lead us all by his grace and gift into his heavenly kingdom, through his Son, [a] the only begotten Jesus Christ, be glory, honor, power and majesty forever. Greet [b] all the saints. Those with us greet you and the household [c] of Euarestos who wrote down this letter.

[a] παιδὸς see note on §14.1.

[b] προσαγορεύω greet (BAGD, 711).

[c] πανοικεί adverb (παν + οἶκος) describing the girth of the greeting in terms of persons associated with an activity like greeting. Newman glosses this as “with one’s entire household” (Concise Greek-English Dictionary of the New Testament, 131). In Acts 16:34 the family of the Philippian jailer, all of whom have come into the Church together rejoiced (πανοικεὶ) as a household that the jailer had believed in God.

Translation

1 Accordingly, you [a] requested that the things that happened be clarified for you more fully. [b] However, we have presently [c] reported through our brother Marcion,[d] as it were, with summary headings. [e] Therefore, after you have appropriated [f] these things, send the letter on to brothers beyond you so that they also might glorify the Lord, who makes chosen instruments [g] from among his own servants.

[a] ὑμει̂ς is a second person plural, i.e., the church of Philomelium. See §Preface.

[b] διὰ πλειόνων is a comparative phrase in which τὸ may have elided or been omitted. 2 Maccabees 12:24 (LXX Deutsche Bibelgesellschaft) reads, … διὰ τὸ πλειόνων μὲν γονεῖς …. because he held the parents of most of them (NRSV).

[c] κατὰ τὸ παρὸν lit. according to the present.

[d] Lake notes, “Not of course to be identified with the famous heretic. If Marcianus be the right text, it is noteworthy that Irenaeus sent his treatise on the ‘The Apostolic Preaching’ to a certain Marcianus. But this was probably forty years later than Polycarp’s death.” (Apostolic Fathers, vol 2, p 339).

[e] ὡς ἐν κεφαλαίῳ lit. as in brief, in summary. The root κεφαλή (head) has metaphorical uses in the Greek speaking world similar to our own, such that “summary headings” seems, in our estimation, to better connect the translation at this point to the original in both word and concept.

[f] μαθόντες (μανθάνω) to learn (BAGD, 490).

[g] ἐκλογὰς appears to emphasize the outcome of what the Lord makes (i.e., things chosen), rather than describe adverbially what he makes (i.e., that he chooses). Conceptually, the Lord has made St. Polycarp a chosen instrument; hence, the word is supplied in italics. Acts 9:15 (NA27) reads, εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος· πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι … But the Lord said to him, “Go, for he is my chosen instrument…” (author’s translation).

Translation

2 Through patience he overcame the unrighteous ruler and in this manner received the crown of immortality. While being overjoyed with the apostles and all the righteous he glorifies the God and Father Almighty and blesses the Lord Jesus Christ, the savior of our souls and captain [1] of our bodies and shepherd of the catholic church [2] throughout [3] the world.

[1] κυβερνήτης here is the idea of captain of a ship or vessel. It is an unique metaphor for the Lord’s governance of us because it implies participation and vested interest in the welfare of the ship. The Lord is aboard the lives of his people or to use St. John the Evangelist’s words, the Lord abides in his people and his people are to abide in him (John 15:1-5). As in 4 Maccabees 7:1, κυβερνήτης seems to have been a term with some unique use in “martyr narratives” as the trope referencing Jesus as the one who leads the martyr through the tempests on the sea of suffering to the shores of eternal glory.

[2] As mentioned in previous footnotes the Martyrdom of Polycarp is one of the earliest documents that uses καθολικά ἐκκλησία (catholic church) to refer to the body of human beings united to Christ as their savior and captain. See also §Preface, §8.1, and §23.2.

[3] κατὰ here is rendered as throughout (BAGD, 405).

Translation

1 Such is the story of the blessed Polycarp, [1] who was the twelfth martyr in Smyrna along with those from Philadelphia. He is alone remembered by everyone such that he is spoken of in all places even by the heathen. [2] He not only had become an outstanding teacher, but also a prominent [3] martyr, whose martyrdom all longed to imitate since it was according to the gospel of Christ.

[1] Τοιαῦτα τὰ κατὰ τὸν μακάριον Πολύκαρπον lit. Such things are the things according to the blessed Polycarp.

[2] While ἔθνος in NT and OT times referred to those who were not Jewish, in the Early Church the term is absorbed to mean those who are not part of the Church. Traditionally, ἔθνος, used in plural forms has been translated collectively into English as “heathen” or “pagan.” While pagan implies polytheistic worship, heathen does not necessarily have a religious connotation apart from the implication that the heathen are not part of the Church. Thus, heathen is used here.

[3] ἔξοχος prominent (BAGD, 279) and the NRSV translates it as “extraordinary” in 3 Maccabees 5:31.