[80:1] The one first published by Ruinart from a Colbert MS, and the other by Dressel from a Vatican MS. The remaining Martyrologies, those of the Metaphrast, of the Bollandists, and of the Armenian version, have no independent value, being compacted from these two.
[80:2] The authorities for these statements will be found in Cureton's Corpus Ignatianum, p. 158 sq.
[80:3] See Lipsius Ueber das Verhältniss des Textes der drei Syrischen Briefe etc. p. 7.
[81:1] pp. 268, 279 (ed. Bonn.).
[81:2] The former explanation is suggested by Lipsius, l.c.; the latter by Zahn, p. 67.
[81:3] The testimonies to which I refer in this paragraph will be found in Cureton's Corpus Ignatianum p. 158 sq. [The question of the credibility of Malalas, and of the meaning of [Greek: epi Traïanou], is treated more fully in my Apostolic Fathers, Part II. S. Ignatius, S. Polycarp, II. pp. 437-447 (ed. 2).]
[82:1] [This pledge is fulfilled below, p. 93 sq.]
[85:1] Ign. Rom. 7. In the Syriac version the expression is watered down (perhaps to get rid of the Gnostic colouring), and becomes 'fire for another love;' and similarly in the Long Greek [Greek: philoun ti] is substituted for [Greek: philoülon]. Compare Rom. 6, 'neque per materiam seducatis,' a passage which is found in the Latin translation, but has accidentally dropped out, or been intentionally omitted, from the Greek.
[85:2] e.g. Philippians p. 232 sq.
[86:1] Ign. Magn. 8. [Greek: hos estin autou logos [aïdios, ouk] apo sigês proelthôn.]