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BAPNABA Eni2TOAH.

THE EPISTLE OF BARNABAS

FROM THE

SINAITIC MANUSCRIPT OF

THE

BIBLE,

WITH A TEANSLATION,
BY

SAMUEL SHARP

E.

WILLIAMS AND NOEGATE:

14
^

HENRIETTA STREET, COVENT GARDEN, LONDON;

SOUTH FREDERICK STREET, EDINBURGH.

AND 20

rLAM>fAM:.

PBINTEO BY TAYLOR AND FRAXCIS,

KED

LIO>)

COUKT, FLEET STREET.

f^PERTV~or

PKINGETOH
REC. DEC 18b0

The

Epistle of Barnabas seems to claim notice in any-

Apostle Paul

because

two apostles

Life of

tlie

had

one time lived in close friendsbip^ and

at

explains

why

the earliest example

tlie

and secondly, because

of

the

this Epistle in

But when

my work

of the Apostle Paul/' I

in part

on

'^

it offers

Gnosticism which was

creeping into the Christian Churches, very

the trouble of Paul.

it

time PauFs feelings towards

at a later

Barnabas were changed

firsts

much

I wished to

The Journeys and

was met with the

to

mention
Epistles

difficulty of

not knowing of any English translation that I thought

satisfactory.

Hence

this publication.

S. S.
32 Highbury Place,
11th September, 1880.

JosES,

who by

the Apostles was surnamed Barnabas, was an

Israelite of the island of Cyprus,

and

He

36, as selling his land in

is first

mentioned in Acts

iv.

of the tribe of Levi.

Cyprus and laying the money at the Apostles' feet as a

contribution to the young Church.
as

bringing Saul,

who had

Church, to the Apostles

them

who

that Saul's conversion

next goes

lately

was

real

Antioch sends money to the

(Acts

xi.

30).

it

He

(Acts

xi.

22).

and brings him

join in preaching there (Acts

salem, they send

the

xi.

ix.

27).

He

to Antioch to preach to

the Church in that Grreek city (Acts

of

next hear of him

been persecuting

distrusted him, and assuring

down from Jerusalem

to Tarsus in search of Saul,

We

He

to Antioch to

When

25).

relief of the

then goes

the Church

poor of Jeru-

by the hands of Barnabas and Saul

Saul on his

then accompanies

missionary journey (Acts

xiii. 3).

two friends Barnabas had been the

Up

first

to this time, of the

chief

he had been the

longest time a Christian, and he was probably the older

man.

From

this only

can we form an opinion of his age.

INTKODUCTION.

vi

If

we suppose

that Saul,

when he

years old

is

now

young man,

called a

may

Stephen's martyrdom, in a.d. 40, he

A.D. 18

was about 22

called Paul,

at the

time of

have been born in

and we may by conjecture suppose that Barnabas

was born

and therefore was at

as early as a.d. 15 or earlier,

55 years old when Jerusalem was destroyed and our

least

"When Paul and Barnabas

Epistle probably written.

travel

together they are both called Apostles in Acts xiv. 14.

The

we know

last

of

Barnabas in the 'New Testament

when

in the Epistle to the Colossians,

to

mention Mark, describes him as the cousin or nephew of

Barnabas, adding "about

if

is

Paul, haA'ing occasion

he come

whom

ye have received commands;

to you, receive him."

some

the Colossians

i^rivate

Thus Paul had sent

to

warning against Barnabas's

teaching, which he had latterly found reasons for disliking.

Erom

Greek education

his

in

Cyprus we might suppose

taat Barnabas had adopted something of the Alexandrian

philosophy, which no doubt was the character of Apollos's

He

teaching.

from

his

probably was a ready speaker, as

new name

Levite he

is

Scriptures,

Barnabas, or Son of

likely to have

but,

had a

know

of

exhortation.

As

acquaintance with the

from the place of

his

birth,

perhaps in

nearly

all

that

we

him before reading the Epistle which bears

his

Greek rather than in Hebrew.

can

full

we judge

This

is

name.

Erom

the Epistle

we

shall learn that

when

Xero's perse-

cution of the Christians broke out, in a.d. 64, Barnabas was

able to save his life

by withdrawing to some place of

safety,


INTRODUCTION.

vii

which he does not think proper to name

and that from

was

thence, in the beginning of Vespasian's reign, he

write to the flock

among whom he had been

able to

ministering

before the persecution.

This Epistle scholars have lately very

not being the work

\\4thout

much put

aside as

of Paul's companion, but, as I consider,

The evidence

good reason.

for

and against cannot

be better stated than in the words of Drs. Eoberts and

Donaldson

in the preface to their translation

"External and internal evidence here come into direct

The ancient writers who

collision.

unanimously attribute

who

it

Epistle

to this

refer

to Barnabas the Levite of Cyprus,

held such an honourable place in the infant church.

Clement of Alexandria does so again and again (Strom,

ii.

7, etc.).

Cels.

i.

63),

(Comm.

in

Origen describes

and seems to rank

Eom. i. 24).

as 'a catholic epistle' (Cont.

it

among the Sacred

as that of the writer.

evidence
opinion.

is

now

On

is

Scriptures

Other statements have been quoted

to be

this

authentic production of the apostolic Barnabas

no other name

6,

it

from the fathers, to show that they held

tainly

ii.

and

an
cer-

ever hinted at in Christian antiquity

But notwithstanding

this,

the internal

generally regarded as conclusive against this

perusing the Epistle the reader will be in cir-

He

cumstances to judge of this matter for himself.

led to consider

whether the

so decidedly opposed to

all

rous inconsistencies which

spirit

will be

of the writing, as

respect for Judaism

it

enactments and observances

and tone

the nume-

contains with regard to Mosaic

the

absurd and

trifling inter-

INTRODUCTION.

viii

pretations of Scripture which

vaunts

silly

indulges

can

and

the many-

in

which

its

its

ascription to the

suggests

it

superior knowledge

of

comport with

possibly

writer

fellow -labourer of St. Paul."

Thus these
leads

them

translators find nothing in the Epistle which

the friend of Paul

law, which

is

2nd,

its

it

interpretations of

knowledge, which

an imperfect education

Scripture, in

and, 4th,

which

its

silly

is

3rd,

its

by no

vaunts of superior

Jew who had

conceited Gnosticism of that age.

it

of the time, as in those

exactly the failing which

is

expect to find in any Grreek

of

not remarkable in

was not written by Barnabas

means singular among the writings

of the learned Philo

is

inaccuracy as to the Mosaic

certainly a proof of

but no proof that

trifling

want

to think it not genuine, except, 1st, its

respect for Judaism, which, however,

Upon

we

should

fallen into the

the whole there

nothing whatever to be said against the genuineness of

is

this

Epistle, except that it falls far short of the high excellence

that

we

should wish to find in any writing which puts forth

a claim from the

canon of the

New

One reason
Epistle

is

name

Testament.

given for doubting the authenticity of the

v.

he says that Jesus, when choosing

who were

to preach the Grood Tidings, chose

that in ch.

his Apostles

of its author to be admitted into the

"those who were

avofxivrepoi,

impious

[or, rather, neglectors

of the Law, in matters important], above

show that he came

all sin," in

order to

" to call not the righteous but sinners."

This has been understood to

mean

that he calls the Apostles

INTRODUCTION.
impious
If,

ix

and therefore that he could not have been Barnabas.

however, this argument were good, the words would prove

that the writer could not have been a Christian

the argument

is

aim throughout the Epistle

is

and the writer's

so obviously to

verness in handling Scripture, that

and hence

Moreover the

very clearly of no weight.

words do not necessarily bear that meaning

show

his cle-

we need not so understand

them.

When

the Apostles at the Council (Acts xv.) consented

much

to waive

of the

Mosaic

Law

in favour of

converts, they certainly were neglectors of

Barnabas's words do not necessarily

by the fancifully applying to the

Gentile

Law

the

and

mean more, although

call of

the twelve Apostles

the text, " he came to call not the righteous but sinners," the

words would be so understood in any

less fanciful writer.

In considering the authorship of the Epistle

regard to Paul's words in Coloss.
clearly that he

iv.

10.

had written a private

we must have

There he says very

letter,

or had sent

a message of commands, to the Colossians about Barnabas.

This cannot have been otherwise than something that he

would not mention in the public

Epistle,

against listening to Barnabas's teaching.

some warning

"We thus have rea-

sonable proof that Paul at that time did not like Barnabas's

opinions
native,

and as Cyprus,

of

which island Barnabas was a

was much under the influence

of Alexandria,

guess, without the evidence of this Epistle, that

it

we might
was Bar-

nabas's leaning towards Gnosticism that displeased Paul.

The

Epistle

is

important in the history of Paul.

It

shows

INTRODUCTION.

what Barnabas was

it

work

starting in missionary

into the second place

and

how

explains

was that when

as Paul's superior he soon fell

it

Paul for warning the

justifies

Moreover

Colossians against him.

it

it

does

much

to explain

the difficulties which met Paul on the side of the Graecizing

Jews, while on the other side he was struggling against the

who shunned

ceremonialism of the Jewish disciples

the

Greeks.

We

can only approve of the judgment of the early

who

Christians,

work
the

while acknowledging this Epistle as the

Barnabas, thought

of

New

Had

Testament.

we should

chapters,

it

it

not worthy of a place in

been limited to the

gladly have seen

other Apostolic Epistles.

Those

it

last four

standing beside the

latter chapters can alone

be profitably read for religious instruction.

But notwithstanding the want

conceit
tures,

shown by Barnabas in
Epistle

this

is

judgment and the

of

his explanation of the Scrip-

a valuable addition

to

the scanty

It seems to have been

literature of the Apostolic times.

written after the Epistles of Paul and James, after the

Book
It

is

the
of

any of the other Epistles.

of Revelation, but before

probably the only Christian w^ork remaining outside of

New
the

Wisdom

Testament which was written while the books

New
of

Testament were being written, except the

Solomon

in the Apocrypha.

before Barnabas's Epistle, and

That was written

may indeed

Christian writing remaining to us

but

its

be the earliest

value

is

lessened

by our not knowing the name and circumstances of the


INTRODUCTION.

xi

There are many things in the "New Testament

writer.

which we should understand better

temporary Christian writings.

E\'en

we had more

eon-

they were of

little

if

value of themselves for religious instruction, yet they would

be of the greatest value as offering us examples of style, of

the use of words, and of modes of thought, for comparison

with the
of

New

generation.

later

The Epistle

Testament.

Eome, addressed

of Clement, bishop

to the Corinthian Church, belongs to a

It

was m ritten probably about

95

a.d.

and the writer must not be taken for the Clement mentioned
in Philipp.

iv.

3,

who was

a fellow worker wdth Paul at

Philippi nearly forty years before, in a.d.

The

chief peculiarities in the Epistle of

1st.

The

Scripture

57 or

writer's fondness for a strained interpretation of

as in finding that the

world would come to an end

in six thousand years from the creation, because

in six days.

name

earlier.

Barnabas are

Yet more

of Jesus

taking the

first

and

two

fanciful

his cross in

is

it

was made

the fi.nding the Grreek

Abraham's 318 servants,

letters in his

name, IH, as the Greek

numerals for 18, and for the cross using the letter T, the

Greek numeral

for 300.

We notice

the same peculiarity in

a less degree in the Epistle to the Hebrews, where in

Levi

is

said to have paid tithes through

also is not wholly free

compares the Jews

to

from

this, as

Abraham.

when

in Gal.

vii.

Paul
iv.

he

Abraham's children through the

bondwoman, and the Christians

to his children through his

wife Sarah.

In

this

matter Philo seems to have been the great mis-

INTEODUCTION.

xii

leader of his generation, by the forced allegories with which

he ventures to explain the Bible.

read his writings

Barnabas had no doubt

and he so far copies him

often to

as

introduce his fanciful explanation of a text bj a question, such

"

What

is

the meaning of these words ?

2nd.

conceited claim to superior

"

knowledge, and to

the possession of " the Knowledge," or Gnosticism.

against this
1

Cor.

viii.

conceit

that

was

It

Paul warns the Corinthians in

and warns Timothy in

Tim.

vi.

20.

But

Barnabas's Gnosticism does not partake of the mischievous

opinions which troubled Paul in the Corinthian church, and
at a later time in the Asiatic churches.

3rd.

strong dislike for Judaism and the Jews, while

every part of the Epistle shows that he was himself of

Hebrew

birth

and

of

But we must remember

tion.

political as religious.

to Jerusalem,

proud

priests

Galilee,

have

Jewish or rather Graeco-Jewish educathat this dislike was as

A Le^dte

was probably treated

of

Jerusalem

and

an

as

much

when he came up

of Cyprus,

inferior

by the

the Israelites

like

of

and the common people of Judea, he may naturally

felt

some jealousy against that upper portion of the

nation

who

shown

in the fate of Jesus,

claimed to be the only true Jews.

whom

the

common

This was
people, his

admirers, followed in crowds, while the Jews said " Crucify

him."

when

It

had been equally shown four centuries

the people of Jerusalem

earlier,

came up complaining

Nehemiah the Pacha, with

" a great

brethren the Jews " (Nehem.

v. 1).

cry

But

against

in his

to

their

disHke of

INTRODUCTION.

xiii

Judaism Barnabas goes beyond the Apostle Paul.

advised the Gentiles not to
V.

Paul

come under circumcision (Gal.

2); but Barnabas wishes the practice to be abolished

In a time

altogether.

rehgious,

of revolution,

whether

change very fast;

opinions

political

or

and Barnabas was

writing this seven years after the latest of Paul's Epistles,

and

Paul had written about Judaism.

fifteen years since

many

4th. There are

same

as in the

New

thoughts and words the

peculiar

Of the words, we have

Testament.

Acts

ch. xiii. Tov fie-a^v the future, as in

the next.

found.

in

42, to fxeralv

There are also some few words which are not there

Such are
Forbearing one, a

o MaKpodvfj.os, the
6

xiii.

MeXas,

eTTiXvTos,

the

Blach

name

one, the Devil, ch. iv.

perhaps for

eTTTjXvros,

for God, ch.

iii.

and xx.

a proselyte, in a bad sense,

one who had fallen away from Christianity,

ch.

iii.

A pervert

rather than a convert.

fiovai^o), to live

alone, as a

monk,

The Eighth Day, meaning the

ch. iv.

first

day of the week,

The Holy Age, meaning the

life after

The Vessel

name

flesh, ch. vii.

of the Spirit, a

and

for Christ

when

in the

xi.

The Excellent or Noble

5th.

ch. xv.

death, ch. x.

The Greek

is

Vessel, the same, ch. xxi.

very faulty.

The

indicative

mood

is

often used for the subjunctive, and the present tense for the
future.

These are Hebraisms, and they sometimes lead to

obscurity, as in

eojs

ean, which I venture to render until

shall he, thus, " until the excellent Vessel [the

it

body of Christ]

INTEODUCTION.

XIV

be with you," ch. xxi.

sliall

This I understand to

mean

" Until the second coming o Christ."

Drs. Eoberts and Donaldson render

" While you are in

it

this fair vessel."

Other Hebraisms are

him carefully hear,

aKoij atcovaaru), let

f-ireia

ei

cKj)'

i.ivr]}.Lo

et,

ch. ix.

rememher carefully^

revere,

luhether

or, ch. xiii., like

u)r,from u'here, ch.

iv.

and

D^^

the simple letter Z.

name

that Ez, not Zeta, was his

names

for P, L,

M,

Is^,

R,

S,

Dt^.

xxi., like "^tZ}b^ 72.

For the numeral Seven he writes in

MS, EZ, not

ch. xxi.

ch. xv. e^, or in the

Hence we may suppose

for the latter

as

and X, by the help

we form

of a fore-

going vowel.
Before the discovery of the Sinaitic manuscript of the Bible

by Tisehendorf we possessed no perfect copy of

in the original Grreek.

known

The

first

only in an ancient Latin version.

published his facsimile of the

this Epistle

four chapters and a half were

MS.

Since Tisehendorf

several editions of this

Epistle have appeared, such as one by Dressel in 1863, and

one by Hilgenfeld in 1866.

texts have

version
as

it

made use

MS. was

bably as soon as

also,

and of the Latin

The

is strictly

given

MS.

corrected throughout by a second hand, pro-

it

was written. These corrections Tisehendorf

has carefully noted

text.

MSS.

but in the following pages the text

appears in the Sinaitic

This

These editors in forming their

of other

and I have adopted them

as being the

M'ords are often badly spelt, which in the case of

INTEODLTCTION.
the diphthongs, and in

xv

them alone, I have ventured to

as the scribe has often written

for

and

et,

for at,

correct

and the

These departures from the MS. I have noted in the

reverse.

margin, while

all

other seeming faults are left uncorrected.

I have never ventured on any conjectures in order to make

make

the quotations better agree with the Septuagint, or to

Thus I leave

the words more probable.

in ch. v. that

on

Jesus preaching to Israel " they greatly loved him," not, as

some have

read, " he loved them."

thinking of the
the Jews

common

who put him

people

vii.,

where we have

gladly, not of

I have made no note of

to death.

where contractions are used

in ch.

Barnabas may have been

who heard him

in the

MS.

to dvaiav.

except in one case,

This, I consider, not

a mistake, but a contraction for to dvmaarrjpioy, and I have

mentioned

it

in the margin, together with one or

tural emendations, to which I

translation, but

am

two conjec-

driven by the needs of the

which I have not introduced into the

While adding

capital letters, stops,

text.

and the customary

division of the Epistle into chapters, I have also added the

aspirate

and the Iota suhscriptum to those vowels which

usually receive

This
first,

MS.

them from the

printer.

on two accounts

of our Epistle is important

because the Epistle there stands as part of the Bible

following immediately

upon the Book

thereby receives a strong testimony

secondly, because

it

of Eevelation,

and

genuineness

and

to its

gives us in ch. iv. a

help us towards a date of

when

few words which

the Epistle was written.

These words had been omitted in the ancient Latin version,


INTEODUOTION.

xvi

perhaps because the writer could give no meaning to them.

Tischendorf also seems to have found a difficulty in them, as

he puts a note upon them to say that they are uncorrected

by the corrector of the MS.

and in

note,

Dressel repeats Tischendorf's

Prolegomena

his

further remarks

Epistle makes no mention of persecutions, which

that the

is

the very

thought which I find in these words, and from which we may

Hilgenfeld also in his edition, and Drs. Roberts

gain a date.

and Donaldson in
incorrect

and

Greek here

their translation, consider the

There

unintelligible.

is

a second passage near

the end of the Epistle, which helps to explain the

first

but

in this also these scholars find a difficulty.

The
"

And

first

passage

wishing to write

but as one who

in ch. iv.

and

many things

TTfjoffexofiev,

we

notice

now in

this

to you, not as a teacher,

you

jpurpose not to leave.

your defilement in the

Eor the whole time of your faith

unless

as follows (p. 10)

is

loveth, I have hastened to write to

[jplaces'] tvhicJi exoi^-er, lue

from
fore

is

will profit

acf wr,

There-

last days.

you nothing,

wicked time, and in the coming

difficulties,

we oppose ourselves as becometh sons of God, so that the

Here we may take

Black one should gain no sly entrance."

Hebraism, and compare

a0' wj/ as a

where

for the

well as ivho
[the time']

Hebrew pronoun has

or

when,

we may compare

1\.

i.

6.

To

e^ofJiev

it

it

to

purpose; and see in ch.

vii.

"^tZ^b^

Homer's

we may

intransitive sense, as, lue have a mind,

ive

to

the force of

and

72,

from

ivliere,

e^ ov,

as

from

give a not unusual

we hold

ourselves, or

xv. Trpoo-exere, do ye

notice, followed as here by an accusative case.


INTEODUCTION.
The second passage

is

xyii

in ch. xxi. (p. 62), thus

" Therefore

I have the rather hastened to write, in order to cheer jou,

a^'

d)v,

from

\^j>laces] ivJiere

I was able to be safe."

These passages are so far important that I add the trans-

by Drs. Roberts and Donaldson, which they

lation proposed

at the

same time acknowledge

render the
"

is

of these passages as follows

first

Now, being

zealous to write

They

very unsatisfactory.

many

things to you, not as

your teacher, but as becometh one who loves you, I have

taken care not to

to write to

fail

you from what I myself

We

possess, with a view to your purification.

heed in these

days

last

for the whole [past] time &c."

"

to this they add the following l^ote.

and

incorrect

unintelligible

clause, our translation

text, if

we

give

may

be

loves

you not to

take earnest

is

and

as

The Greek

translated,
fail

but as

in giving

it

is

And
here

the Latin omits the

merely conjectural.

Hilgenfeld's

somewhat a peculiar meaniug

'

is

to eWnreiv,

becoming in one who

you what we have,

I,

though

the very offscouring of you, have been eager to write to

you.'"

The second passage they render thus

'^

Wherefore I

have been the more earnest to write to you, as

served, that I might have to cheer you.

They read

aM^cffdai, to he safe, as being

my

ability

Tarewell, &c."

meant

for aio^eaQe,

fare ye well.

These translators agree with Tischendorf, Dressel, and

Hilgenfeld in thinking the Greek of the
rect

and corrupt

first

passage incor-

whereas I venture to think that the

6

diffi-

INTRODUCTION.

xviii

culty arises wholly from Barnabas choosing to write guard-

edly and obscurely, because during the persecution

not safe for him to write about himself otherwise.

wrote several Epistles from

his prison in

Eome

it

was
Paul

but he

is

careful to say nothing about the treatment that he received

nor does he in the later Epistles venture to describe his

trial

and

Such was the caution necessary in

his release.

The

those "evil times."

Peter and the

Eirst Epistle of

Hebrews are equally guarded

Epistle to the

in speaking of

the persecution.

The

Hebrews was written

"

whom

falling-off of the flock to

is

very slightly but severely mentioned

Though by this time ye ought

God

to be teachers, ye have again

need of one to teach you what are the

oracles of

the Epistle to the

first

principles of the

and ye are become such as have need of milk,

and not of strong meat" (Heb.

v. 12).

Peter writing from

Babylon to churches in Asia Minor did not know how those

flocks

bad acted in the

now

having just
grieve

in

and

difficulty,

for a short time,

if

says, " Eejoice ye,

need

be,

been made to

manifold temptations, so that your faith

tried, &c." (1 Peter,

i.

6).

Though the persecution

carried on in

Eome

when

of the

Christians by

with great cruelty, and

many

Nero was
suffered a

torturing death, yet in other parts of the empire humanity

softened the severity.

martyrs
feel it a

as

all

men

All

men

are not brave enough to be

are not clear enough in their opinions to

duty to suffer for them

and when the easy alternative

offered of escaping death by painting

some Pagan emblem

INTRODUCTION.
" the mark of the Beast
said in Eev.

16,

xiii.

"

on the forehead or right hand, as

we may be

availed themselves of

xix

number

sure that the larger

But there were others yet more

it.

whose Christianity was not known to those

fortunate,

who

power, and

thus escaped unquestioned.

who

These,

in

so

escaped the notice of the persecutors, were probably the

humbler portion of the church

w^hile those w^ho

were more

wealthy, and more in sight, had to defile themselves

would escape martyrdom

an eye to

this, says

"

and in

Thou

reproving any one for falling

From

the above sentences,

gain some

new

if

ch. xix. Barnabas,

they

having

shall not accept persons

when

off."
if

our translation

is

right,

we

We learn that

facts in ecclesiastical history.

in a time of persecution, probably that by Nero, in

which

Paul was put to death, Barnabas had escaped to some place

of

safety, as Peter,

Mark, and

Prom

(1 Peter v. 12).

Silas

had

Many

able.

same way to
lives

Babylon

Barnabas wrote

his place of retreat

this Epistle to his Christian flock at the first

was

fled to

moment

that he

of his flock, not having been able in the

retire

from the persecution, had saved their

by consenting to some outward act of idolatry.

sacrifice

principle

of

Barnabas

calls

This

" defilement.''

their

"With the same figure of speech the Writer of Eevelation

says, in

"

iii.

4, of

those

who had not

Thou hast a few names

in Sardis

fallen off

from the

which have not

faith,

defiled

their garments."

Prom

ch.

of Jerusalem

xvi.

of our Epistle

was in the hands

we

of the

learn that the Temple

Eomans,

if

not already

INTEODrCTION.

XX

destroyed.

The capture took

place in

second year of

tlie

Therefore the Epistle was not written

Yespasian, a.d. 70.

before that time.

Moreover Barnabas quotes from Isaiah

17 in the

xlix.

Jews

Septnagint, a prophecy written on the return of the

from the captivity

"They

in Babylon,

the Temple shall themselves build

own

w^ho have destroyed

up

it

and he adds

;"

prophecy, " because of their going to

now

stroyed by the enemies, and

it

was de-

they [the Jews], and the

servants of the enemies, shall build

a bold prophecy

war

it

up again."

This was

but Barnabas had some grounds for

Titus's anxiety to save the

his

Temple

it,

an ornament to

as

in
his

conquest, and in his repeated orders given to his soldiers to

that purpose,

Probably the

by Josephus.

recorded

as

orders for the complete destruction of the Temple were not

given immediately on

thus Barnabas

being taken.

Titus

may have

opinion on the matter

may have been

the belief that the

The

its

to learn Yespasian's

w^aited

left for

some

Eomans would rebuild

active persecution of the

little

and

time in

it.

Christians had ceased

on

Nero's death in a.d. 68, and even a year earlier in those

places

where A^espasian

his lieutenant

Yespasian seems to have given

When

cution.

learnt

the

the

little

war broke out

difference

for

countenance to perse-

in Judea, the

Eomans

between Jews and Christiaus, and

they fought only against those "

God on

was in power

their foreheads "

(Eev.

did not take up arms, they were

who had not

ix. 4).

let alone.

the seal of

As the
But

Christians

as Barnabas,

INTEODUCTION.
even two years

ixi

when Jerusalem had been taken by

later,

Vespasian's lieateoant Titus, had not thought

unknown

leave his

place of retreat,

we judge

safe

it

to

that the cruel

law against the Christians was not an edict which was to die
with the emperor, but was a law by the senate, which

mained

in force until

or proconsul

was

it

Any

was repealed.

make use

at liberty to

re-

zealous prefect

law

of this

yet as

Vespasian was emperor in a.d. 69, and did not countenance

and Barnabas says that he hastened

religious persecution,

we need not

to write his Epistle as soon as he safely could,

place

later

it

than a.d. 70.

Again, near the beginning of ch.

phecy in Daniel
tell

to

vii.

7, 8,

iv.

made use

we have

the pro-

of rather violently to

us that in the reign of Vespasian the world was soon

come

above

to

all

the Beasts of the earth,

Roman monarchy,
monarchy.

The fourth Beast, wdcked and strong

an end.

Out

is

here meant

although in Daniel

of

it

for the

was the Greek

it

came ten horns, one

of

which was a

little

horn, a side-sprout, which humbled three great horns.

This

is

At no

Vespasian,

who

followed G-alba, Otho, and Vitellius.

Eoman emperor

later time could a

called a side -sprout

as

when

so properly be

the empire had been for a

century governed by one family, and

when

a ruler of a

new

family had come to the throne.

Here Barnabas
tion,

is

in part following the

where Vespasian and

his

Book

son Titus are called the sixth

and seventh kings, while Galba, Otho, and

passed over (Rev.

xvii. 10).

of Eevela-

Thus,

if

Vitellius are

those three are to be

INTEODUCTION.

xxii

counted, Vespasian

is

the ninth

and Barnabas does not

say that Vespasian was the tenth, but one of the ten

both

writers speak of Titus's succession as assured.

In the

first

chapter Barnabas says that he hastened to

send his advice Kara

by

jiiKpov, little

little,

meaning perhaps

But he may not

to send several short Epistles.

have had the means of sending

at once

and the Epistle shows

traces of having been several

months in hand.

early chapters he

with the spiritual condition of

is satisfied

and the times are

his flock,

the power [ISTero

heard of his
is

flock's

on the throne

Jerusalem

is

The date

evil,

emperor]

is

Thus, in the

he that worketh has got

but in chapter

iv.

he has

defilement [by idolatry], and Vespasian

and again

in

in the hands of the

of the Epistle

is

ch. xvi, the

Temple of

Eomans.

important, as showing

how

early the open profession of Gnosticism, or the boast o

superior knowledge, had appeared within the Church.

a justification of Paul's warning Timothy (1 Tim.

and the Colossians

(Col.

ii.)

and that seductive form

of

vi.

It

is

20),

against the " enticing words,"

thought, which was soon to

break out into open heresy, and to lead to a separation

(1

John

ii.

Barnabas himself shows none of those

19).

mischievous opinions which usually accompanied his line of

thought, and which

Corinth (1 Cor.

had appeared

vii., viii.),

mining morality.

\^-ithin

the

church of

and which go far towards under-

But perhaps we

see something of

the

Gnostic admiration of the pagan philosophy, and thence the

wish to rest good conduct and our happiness on the under-

INTRODUCTION.
standing rather than on the love o
ch.

i.,

the end
of

Grocl,

"Righteousness of judging
is

xxiii

is

when he

says in

the beginning

and

Love, Cheerfulness, and the witness of Joyfulness

works done in righteousness."

These words Drs. Eoberts

and Donaldson omit from their translation, and say in a

note, "

The Greek

is

here totally unintelligible

impossible either to punctuate

while noting

how

or construe

it

it

seems

Perhaps

it."

the same words, " beginning and end,"

were used in the foregoing

line,

these translators did not

try the effect of a semicolon after the ^ ord " beginning,"

and

of introducing a verb into each half of the sentence.

We

here see the obscurity in which the early writers often

left their

works for want of punctuation.

might the

"Well

Ethiopian say to Philip, of a passage in Isaiah, "

me

I understand unless some one guide

Another interesting passage

is

pacify those that fight, bringing

recognize

it

and Donaldson render "

Thou

in ch. xix.

them together

These

in thy sins."

?" (Acts

last

"

How

viii.

can

31).

Thou shalt
[God]

will

words Drs. Eoberts

shalt confess thy sins."

They

possibly are following a different text.

The Epistle marks a

step in the exaltation of Jesus w^hich

had been taking place in the minds of

the Crucifixion.

we read

that the

In the introduction to the Eourth Gospel

Word was

with

God

was an instrument in the creation

that the

Jesus.

his disciples ever since

Word became
So Barnabas, in

flesh

chs.

at the beginning,

of all things

and

and then

and dwelt in the body of

vii.

Vessel which contained the Spirit

and
;

xi. styles

and

Jesus the

in ch. v.

he puts

INTRODUCTION.

xxir

forth

more

clearly the doctrine of his pre-existence, saying,

who

that the Lord

when

Grod

was present

suffered for us

him,

said to

at the creation,

"Let us make man

after

our

image."

In Matt.

xxiv. 22, the disciples are promised that the days

will be shortened so that the

sooner

Son

and Barnabas says in

Man may come

of

ch. iv.

the

that the days have

been shortened that the Lord might come the sooner to his
inheritance
his reward,

and in

ch. xxi. that the

and that the day

is

Lord

is

at

hand with

hand when the Evil one

at

will perish.

The

Epistle also

tells

us

ch. iv. that the Christian

in

Sabbath was already kept on the eighth day, the day on

This confirms what

which Jesus rose from the dead.

from 1 Cor.

learn

Sunday being

The

xvi. 2,

fixed

all

But they

made very

are

Gnosticism.

is

i.

10, as to

from the Septuagint, not from the Hebrew.

own Knowledge,

it

and Rev.

upon as the Christian Sabbath.

fully, as the writer

of

find in

7,

quotations from the Old Testament are numerous,

probably

Book

Acts xx.

we

He

carelessly,

and applied very fanci-

was guided by a conceited

belief in his

yvwrns, which he sometimes calls

also quotes the

Book

of Enoch,

>/

yrwo-ts,

and the

Wisdom, and once introduces a passage which we

Matthew's Gospel, with the important words, " as

written."

which we

fijid

But

this, as also

in that Grospel,

several other thoughts

may have been taken from

Logia, or Sayings of Jesus, a

the

work mentioned by Justin

Martyr, and which was in circulation before any one of the

INTRODUCTION.
Gospels was written.

"We have

xxv

also thoughts

which might

have been borrowed from Paul's Epistles, from James, from

Hebrews, from the Book of E,evelation, and from John's

Gospel.

are

All these

Many may

not have been quotations from any book

may have been

tradition

noted at the foot of our pages.

but

thoughts floating

among

the

they

Disciples by

seems probable that the writer had at least

it

read the Sayings of Jesus and several of Paul's Epistles.

Indeed every page

This

writings.

is

us of

Paul's

not remarkable, as Barnabas and Paul had

at one time lived in great intimacy

mind

better educated

reminds

of our Epistle

and the stronger and

on

of Paul naturally impressed itself

that of Barnabas.

In

Barnabas speaks of " the judgments of the

ch. xxi.

Lord, such as have been written."

mean a

This would seem to

collection of speeches, as the Logia, rather than

of the Gospels

one

but that Barnabas had read John's Gospel

probable, though the reasons for so thinking do not

is also

amount

to a proof.

His Epistle shows few signs of

original

thought, except indeed in his foolish conceits and far-fetched

interpretations of passages in the

therefore
in the

we

Hebrew

Scriptures.

find thoughts in the Epistle the

same

When

as those

Fourth Gospel, and for which we know of no other

source,

we

are led to trace

them

Gospel as to the

to that

original.

In the Introduction
nings spoken
[of this

new

of.

to John's Gospel

In verse

dispensation] the

we

we have two

read, "

Word was

begin-

In the beginning

with

God ;" and

in

INTEODUCTION.

xxvi

" The same was with Grod in the

verse 2,

So in

ch. yi.

says,

God "

Barnabas says

new

fashioning [or a

has accomplished a second

last like

the

That John, in the above words,

is

The Lord

creation] in these last days.

Behold I make the

where God spahe

beginning."

[first]

the ivorcl,

and

first."

referring to Gen.

is

" Let there be

said,

i.

3,

light,"

evident from his comparing, in verse 4, the spiritual Life

second creation to the visible Light of the

of this

But Barnabas does not

creation.

John

as

meaning that God

them

refers

to Gen.

Word when he

i.

receive these

sj)aJce the

26, and thus

says " Let us

ivord

and in

makes God

make man

in our

first

words of
ch. v.

he

sjjeaJc to the

own

image."

That Barnabas thus departs somewhat from John's meaniug

strictly in accord

is

with the

way

in which he

handles

the texts of the Old Testament, namely, with an evident

wish to find a new meaning which the words did not

nally bear.

But

are useful as a

at the

same time the words

commentary on those

of

origi-

Barnabas

of John.

That John's Gospel was already written and that Barnabas had read

it

bility that it is also

receives

some support from the proba-

made use

of in the

which was written

in a.d. 69, one

than our Epistle.

Thus in Eev.

name

is

ceived,

John's

" a

called

so

far

Gospel.

Lamb

The Word
as

of God," a

v.

i.

29,

earlier

read, "

His

name which Jesus

re-

the
6,

standing as though slain."

borrowed from John

of Eevelation,

two years

or

xix. 13,

we know, from

Again, in Rev.

Book

he

we

Litroduction to
is

described as

This also

may

be

where the Baptist says of him,

INTEODUCTION.

Lamb

" Behold the

of

xxvii

God, who taketh away the sin of

the world."

Though
arising

cannot overlook the faults of

w^e

from the

we may
contains

dwell with pleasure on

;

such

this Epistle

writer's conceit of his superior knowledge,

as,

that

we

much good

advice which

should receive the

it

difficulties

which come upon us as good, for nothing comes to pass

without
of

God

judgment

Night and day we should remember the day

and

the things that

32,

Highbury

We

God

Place.

July 21, 1880.

should

make

requires of us.

search to learn what are

BAPNABA Eni2T0AH.

THE EPISTLE OF BARNABAS.

rA

THE EPISTLE OF BARNABAS.

Hail

in peace, ye sons and daughters, in the

Lord who loved

rich, I rejoice

upon you have been many

beyond any thing and overabundantly over

your happy and glorious

of the

us.

Since God's acts of justification

and

name

spirits,

that from

Him

ye have

received grace as the graft of the spiritual gift. / Therefore I

also rejoice rather in myself, hoping to be saved, because I

truly see in you a spirit poured

who

is

rich in love

this also,

many

me

greatly struck

^-^

am

about you.

Eeing therefore persuaded of

among you I am assured that the Lord hath

me in the way of righteousness and I myself

Avitli

altogether forced into this

soul, because a great faith

of the life [promised] by

upon you from the Lord

thus the longed-for sight of yon has

and being convinced in myself, that having spoken

things

travelled

Therefore considering

about you

to

lovmg

of

you above

my own

and love dwells in you by a hope

Him.
this,

that

if

I should be careful

communicate some part of what I have received,

there will be to

me

payment

for having been of service to

such souls, I have hastened to send to you

little

by

little,

so

that together with your faith ye should have your knowledge

perfect.

BAPNABA EniSTOAH,

XAIPETE

VIOL Kai Ovyarepe^;

Kuptov tov

ev ovo/jLari

a^yairr^cjavTO^ rjixa^ ev etprjvr]^.

Me7aXajv

/xev

BcKaLOOfiaTcov

et?

ovtoov

kuc

ttXovctlcov

virep

v/jLa<;,

tov Seov

tcov

KaO'

Kai

tl

virep^oXrjv

V7rpev(f>paLvofiac^ eirt TOi<^ /.LaKapLOL<; Kai 6vBo^oi<; v/icov

irvevjxaaiv, ou to /x(f>vrov tt;? Scopea^i TrvevjjbaTiicr]^

A^o Kau fiaXXov avvxaipo}

eO\.r](^aTe\

X^P^^

e/juavrw, eXirt^cov

awOrjvai, ore a\r)6co(; /SXeirco ev v/xlv eKKe')(yiJbevov airo tov

irXovaiov

a>ya7r7]<;

Tr}<;

e^eTrXrj^ev erri v/ioov

Kvpiov

t)

ovv tovto, Kai

afMevo<;^

\a\r]aa<i

TroWa

7rvev(ia

eirLiToOrjTT]

TTL(JTL<^

eTrLcrTa/xaL otl e/xoL

vfia<;

virep

ttjv

TL fjueTaSovvaL

/jLpo<;

acj)

ovtco fxe
TleTret-

otl ev vpav

avvooSevaev ev oSw

avajKa^o/jLai'^ koljco et?

'\\rv)(riv

/lov, otl

KaL ayaiTT] eyicaToitceL ev vyuiv eXirL^i

AoyLaajievo^ ovv tovto otl eav

TOV

iz/xa?'

v/jlcdv.

ovveihcD^" e/jLavrw

8LKaL0(7vvr}<i KvpLo<;, /caL iravTco^;

TOVTO ayairav

ecj)'

o-yfrt^

'

fAeyaXr]

^cot;?

avTov.

jieXrjar) jxol irepL v/xcov

ov eXa(3ov, otl eaTaL

fioL

TOLOVTOL^ TTvevfjuaaLV VTTTjpeTTjaavTL 66? pLLaOov, eairovSaaa

KaTa

/jiLKpov v/jLLV irefxireLV, Iva fxeTa Tr}<;

7rLaTeco<i Vf^cov

TeXeLav"^ e^^jTe^ tyjv yvoiaLV.

In MS.
^

(TvvLdws.

iprjvri.
^

VTrepevtppevofie.

avayKaZ,one.

'^

eXTViOei.

* TreTTicrfievos.

ei\r)(paTai.
^

reXiav.

b2

ex^jrai.

Hope

[hereafter], Paith,

And
end
"

they are our beginning and end.

also Eighteousness of judging

is

is

works done in righteousness.

which are beginning

given to us the
(Plooking at

V^r"
(^

said, to

and

press forward more

And

state of affairs ye

richly

and more

and those

loftily

he

unto the

few things by which in the present

be gladdened.

we ought

evil,

and he that worketh

to give heed to ourselves,

to seek for the acts of justification

of

past,

as they are effected, ought, as

Therefore, since the days are

therefore

which are

which are to come he has

not as a teacher, but as one of your-

I,

may

has got the power,

;^

and the

the taste, of which things we,

first fruits of

selves, will set forth a

')

For the Almighty made known

of those

them one by one

fear of him.

ii.]

the beginning

Love, Cheerfulness, and the witness of Joyfulness of

to us through the prophets the things

[i., ii.

There are therefore three things taught by the Lord, Life

(^

J''^

by the Lord.

and

The helps

our faith are Lear, Patience, and moreover

Long-suffering and Self-restraint, which fight for us. ,'While

these things remain, those things which are pure in relation
to the Lord,

and

rejoice together with them, are

Wisdom,

LTnderstanding, Science, Knowledge.

L/

Lor He has made manifest to us through

He

/^
r

THE EPISTLE OF BAENABAS.

all

the prophets that

has no need of sacrifices or burnt offerings or oblations,

saying at one time indeed,

sacrifices to

me

? saith

and I do not wish

'"

What is the multitude of your

I am full of burnt offerings

the Lord

bullocks and goats, not even

fore

me

for

who hath

shall ye continue to

for the fat of rams,

when ye come

bear."

me

to appear be-

required these of your hands

walk

my

court, not even

bring a vain offering of fine flour.

nation to

and the blood of

Incense

if

is

Nor

ye should

an abomi-

your new-moon days and sabbaths I cannot

;,

BAPNABA EniSTOAH.

i., ii.]

eanv Kvpcou, Zco)}, ITtcTTtS', E\,7rt?,

Kac AtKaLoavvr]^ Kpiaew^ ^PXV
Kau reXo?, kyairr], l^vcppoavvr], Kao KyaXkiaaew^ epyoov
l^yvwpiaev yap '^/jllv 6 Aeev hiKaLoavvai^ fxaprvpia.
Tpta ovv

Soy/jLara

Kai reko^

ap')(rj

rj/jucov.

hta Tcov 7rpo(p7]Tcov Ta 7rape\rj\vOoTa Kac ra eve-

o-TTOTT]^

fieWovTCOv

(TTCOTa, Kac TO)v

wv

Ta

ocjieiXo/xev

tm

TTpoaayeiv

aW

GKaara

KaO^

ekdkrjaev,

vfjiCDV

irXovaiWTepov

Kai

Eyco Se ovk

viroSei^co^

Kadw^

evepyovfjueva,

(3\eiT0VTe<=;
"

avTov.

(j)ol3(i)

eh 6^

ft)?

Bov<i airap')((CL<^ rjfitv yevaeoo^;,

oXcya

v^jrTjXoTepov

Si8aaKa\o<ij

&)9

Sl' a)v ev rot? ira-

povaiv V(j)pav9r]aeo-6,
'HfMepwv ovv ovacov

ii.]

yovvTO^ eyovTo^;

rrjv

TToyrjpcov,

e^ovcnav,

Ta

Kai avrov rov evepirpoae-

o(f)t\o/jLv^ avTOL<;

Kvptov.

Tr)<;

ovv

7naTco(; tj/jlwv eiaiv ^or]6oL, ^o(3o'^, 'TTTOfiovT], Tahe

aw-

Kai

^6tv

6fc^7]T6LV

fiayovvTa
fjuevovToyv,

irpo^ K.vpLov

'l.o^La, %vvecn<;,

ovTe

OvaLOiv,

'^prj^ei,

Xeyet

Xeycov oTe

<TVVV(j)patvovTaL

Tt

avTOL<;

fjLot

eifjiL

7rpo(f)7]Tcov

ovt6

oXoKavTcofjuaTcov,

/uuev,

"^

Tv(oai,<i.

Sea Travicov T(ov

rj/xiv

UXypi'^

Is^vpio^.

ayvw^

FaTtlo-ttj/jLT],

Tl6<pavepcoKev ^yap

ouT

^ovtwv

yiaKpoOvfjua Kat Y^yKpaTeia^.

rj/jiiv

Ta

SLKaico/JbaTa

ttX^^o? tcov dvatcov vficuv

aTeap

oXoKavTCO/jLaTcoVj /cat

apvcov Kau ai/ia Tavpcov icai Tpayoiv ov ^ovXo/LLac^

av

ep')(7]a6e ocbdi^vai

')(eip(jdv^ v/jLCOV

ovhe eav
fioi

/jlol,

UaTetv^

rt?

yap

e^e^rjTJjaev

Ta<i

Tavra

OvS'
e/c

tcov

fiov tt/v avXrjv ov irpoadrjaeaOe^^

^v/jLcajna /SSeXvyfjua

(peprjTe^^ aejjiihaXiv fiaTatov.

eaTLVf

otl

irpoorcpopcov

veofxr)via<>:

v/xcov

Ta aa^^aTa ovk

Kac

ave')(oixaL.

In MS.

eyKparia.
'

^LKeo(Tvvr].
^

TrpoaOijcreijQai.

o(pi\ojxev.

(Tvv6V(ppevovTai.
^^

(peprjrai.

utto^i^w.

j3ov\o[xe.

^ijowr.

o(pL\o]j,ev.
^

ttutlv.

THE EPISTLE OF BAEXABAS.

6
^"

These things, therefore, has

new law

Lord Jesus

of our

He

[ii,

abolished,

which

Christ,

so

iii.

that the

without the

is

yoke of necessity, should have the oblation which

not

is

made by man.
^7

X'

And He

again says to them,

your fathers

when they came out

me

burut offerings and

bring to
this

"Did

I at

all

of the land of
sacrifices?

I commanded them. Let no one of

command
Egypt

to

But rather

you bear

evil

in his heart against his neighbour, and do not love

mahce

a false oath."
<?

Then, since we are not without understanding, we ought

to perceive the design of our Father's kindness.

For he

speaks to us, wishing that we, not wandering astray like

them
o

-^
,

[the

Jews

near unto him.

'The

sacrifice

of
(

how we may draw

should seek

To us [Christians]
God should be a

unto

of sweet smell to the

formed

old],

therefore he thus

sa3^s,

contrite heart, an odour

Lord a heart that

glorifieth

Him

that

it."

Therefore

we

ought, brethren, to

make

diligent inquiry

about our salvation, so that the Evil one should not by

making among us a

away from our

iii.]

[future]

Therefore

these things, "

side entrance of going astray sling us

He

life.

again says to them [the Jews] about

To what end do ye

saith the Lord, that

fast

unto

me

I chose not such a fast, saith the Lord

not a

man

his soul,' nor that ye should

bow down your neck

rush, and spread sackcloth

and ashes

call it

He

as today,

your voice may be heard by shouting ?

afilictiug

as a bull-

not thus shall ye

an acceptable fast."
says to us, " Behold

this is the fast

chosen, saith the Lord, not a

man

which I have

afflicting his soul

but

loosen thou every bond of injustice, untie the fastenings of

BAPNABA EHISTOAH.

iii.]

ii.,

Tavra ovv
tj/jLCOv

/carrjp'yrja-ev,

Iva 6 KaLvo<;

avev ^vyov

Irjcrov X.ptr]Tov,

rov Kvptov

vofjLo<;

avayfC7]<; ojv,

avdpo)-

fjurj

TTOirjrov e^rf rrjv 7rpoa(f)opav.

AeyetSe TraXtv
TrarpacTLv

eveyKai

v/jLcov

/jloc

TTpo^ avTOV<;,

fjLTj

ayairare

o(pL\o/iiv^,

ovt<;

/ult]

ayaOaiavvr,^ rov ITarpo?

Xeyet Oekoov

r)/jLa<; ft 77 6/jLolco<;

TTpoaayMfiev avrw.

aavveroi,

'Otl

y/.ccov,

Xeyec,

ovto)<=;

avTrjv.

AKpt/SevecrOac ovv 0(^eL\oix6V^,ahe\(f)Oi,7repi

ev

(jltj

r)/uLa<^

Aeyet ovv iraXiv

airo t?/?

Kpavyr) rrjv

fft)?^? rj/jicov.

irept tovtcov irpo^

V7)(7TVT^j \eyt K.vpio<;,

fjboc

tt/? aooirj-

6 irovripo^ irapeLahvaLv^ 7r\av7]<; ironqaa'^

6Ka(f)vSovr] (77)

rj/jLLV

iii.]

Tt

Iva

Svata

evooSca^; T(p K.vpiG)

oapbrj

KapSta So^a^ovaa rov ireifXaKOTa

rj/jL(ov^

rrjv
tj/jllv

ir\avo)/jievou<i 6K6LV0L^ ^rjreLV^

'H/ztv ovv

Sea) Kaphia avvreTptfifjieyr],

pta<i

ifKrjaiov

Kai opKov

jbuvrja-LKaKecTco^y

fM7]

tovto

rj

^.

AiaOaveaOai ovv

TO)

aXX!

Kara rov

yVQ)/jLr]v T7]<;

TTft)?

AtyvTrrou irpoa-

77;?

avroi^, 'E/cao-ro? vfjiwv

KapSia iavTou KaKuav

ev rrj

eyco eveTetXafxrjv^ tol<;

e/c

oXoKavrco/uLara Kai 6vaia<^

evTiXa/jLr)v^

'\jrev87)

Mij

eKiropevofxevoL'^

Ov

(pcovrjv vficov.

ft)?

avrov^, 'Iva

a7}fjbepov

aKova6r]vaL

ravrrjv ttjv vrjartav eyro

^\^afjLi]v,\yi Kvpio<i, ovKavdpcoTTOv Taireivovvra^ ttjv

'\jrv)(7]v

v/xcov,

avTov, ovS' av KaiM-^rjre^^

a)<;

KpiKov rov rpa'^TjXov

Kai aaKKov Kai airohov vTroarpwar^re^^, ov^' ovro)^

Kokeaere^^ vrjanav BeKrrjv.

IIpo?

rj/jua^

Se \eyei, ISov, avrr] vrjana

rjv

eyco e^eXe-

^afjUTjv,

Xeyei K.vpio<;, ovk avOpcoirov raireivovvra

'^v)(rjv

avTOv,

In MS,
^

Zr]Tiv.

aWa

\ve

eveTiXafirjv.

ocpiXofiev.

'^

irav avvSeap^ov aBiKca<;,

[xvrjfnKaKircj.

Trapicrdvcnv.
^^

ayaTrarat.

vijcrreverai.

KaXeaerai.

^^

^^

ttjv

SiaXve

ocpiXofiev.

TamvovvTa.

raTrivovvra.

THE EPISTLE OF BAENABAS.

violent contracts, send

away

[hi., iv.

freedom the oppressed, and

in

tear asunder every unjust agreement, deal out thy bread

and

to the hungry,

thou seest a naked

if

bring the roofless into thine

a low^]y

man do

own

man

house, and

if

clothe him,

thou seest

not despise him, nor [turn away] from the

household of thine

own

forth early, and thy

means

flesh

then shall thy light burst

;/

and

of healing will quickly arise,

righteousness will go before thee, and the glory of Grod will

wrap around thee

listen to thee

then thou wdlt

call out,

Behold, here I am.

If thou shalt put

muttering, and shalt give to the hungry

thy soul, and shalt have pity on the

this

for he

man

word

of

thy bread from

afilicted soul."

end therefore, brethren, the long-forbearing [God

wrought], having foreseen

sincerity,

will

away from thee the

6nger, and the

yoke, and the pointing with the

To

and Grod

speaking, he will say,

while thou art yet

whom

showed

how

the people will believe in

he prepared by means of his Beloved One

to us beforehand about all things, so that

we

should not be dashed as prosel}i3es unto their [the Jewish]

law.
iv.]

Therefore

right that we, searching out as

it is

as possible about the things

Let us therefore

for the things which are able to save us.

flee altogether

from

all

the works of impiety, lest the works

of impiety should take hold of us

of the present time, so that

time

,'let

much

which are at hand, should seek

and

we may

let

us hate the error

long for the coming

us not give a licence to our soul, so that

it

should

have power to run together with sinners and wicked men,

lest

we should

at hand, about
this

be like them.

which

it is

The

written, as

final

stumblingblock

Enoch

says, "

is

For unto

end the Almighty has shortened the seasons and the

days, so that his Beloved

come

to his inheritance."

.^vmM-

One should

hasten, and he will

v1

^V

iii.,

BAPNABA EniSTOAH.

iv.]

arpayyaXia^;

airoareWe reOpav-

jBiaLOiv avvaXXajiJLarayv,

a^eaet, Kai iraaav ahitcov avvypa(p7]v hiaaira,

a/jL6vov(; ev

BiadpvTTTe

km

tov aprov gov,

ireivcoo-iv

jvfivov eav

km

eav

iSr]^

vTrepo^fry avrov, ovSe airo tcov oiKeicov

tov

irepi^dke, aareyov^ eiawye et? tov olkov aov,

^

Taireivov

ov)(^

Ta

tote payr^GeTai irpoipLOV to (^w? gov, kul

gov

aTTepfMaTO^

gov ra^ew? avaTekei, Kai TrpoiropevGeTai

irepiT) Blkmogvvt], Kat r) 8o^a tov (beov

la/jbaTa

GOV

fjL7rpoG6ev

GTekei G6, Tore

l3o7]GL<i

Kat 6 eo? eiraKovGeTat

Eay

XaXovvTO^ GOV, epei, Ihov irapeipa.

GwheGfiov, Kat ^eipoTovtav, Kai
TreivcovTt

a(f)\r]^

gov

gtl

airo

gov

joyyvGfiov, Kac Sw?

prj/xa

tov apTov gov K -^v^n^

ei^r}<;

cfov,

Kac

t/tu^t^v

rera-

7r6LVco/jLvr)v^ eXeT^cret?^.

Et? TOVTO ovv, ASeXcpoL,

ev aKepatoGVvrj
fjyaTrrjfievw
iva^

fJLT]

iv.]

/jLaKpoOv/io^ iTpol3\ey]ra^ &)?

iriGTevGei 6 \ao<; 6v rjTOLiiaGev ev

avTov

7rpoe(})avepcoGev

yap rjiiiv
tw eKecvcov

rjfjLa^;

vcovTa^ eK'^rjTeiv^^

irepi

twv

KaTokalBr)

ijpia^

Ta hwapueva

Ta epya

rr;?

ri/jLa<;

^vyo)fMev

Gco^etv.

tt]^ avofiia^;, fMrjTTOTe

avofiiar Kat ixLGrjGwiiev

7r\av7]v TOV vvv Katpov, Iva et? tov

Bco/xev Tj)

fieWovTa

eavTcov -^vxv civeGCV, coGTe e^eiv^^ avTijv

TTore o/jbOCcoOco/iiev avT0L<;.

ov yeypaiTTac

To

Ev&)% \eyec.

o)?

In MS.

7]ya7r7]/xevo<;

Tera7rLV(x)nev7]v.

Conjecture, e.TnjXvToi.

^^

avvrpexiv.

avTOV, Kac

-Kivixxjiv.

^^

reKiov.

fj.7]-

Et? tovto yap 6

7]iiepa<;,

iva

eirc Trjv KXripovofu^iav rj^ec.

raTrivov.

eXaitjaeis.
^'^

^^,

TeXecov ^^ GKavhaXov riyycKev,

AeGTTOTT]^ GvvTeT/uL7]Kev Tou? Katpov^ Kac Ta^

Tax^vj] 6

ttjv

aya7T7]6cop.ev'

e^ovGiav fxeTa apbapTcoXcov Kac irovrjpcov GvvTpe^^cv

irepc

eveGTCOTcov eiri iroXv epav-

ovv reXeico? airo iravTCdV tmv epycov

fiT]

voficov

irpoGp7]GG()iMe6a co? eiTiXvTOi^

Aet ovv

tw

irepi rravTcov

Conjecture,

^
"^

oikimv.

aKepeoavvy.

i^o/i</j.

^^

e/c^rjrtj/.

ttlvmvti.
^

eiva.

'^

exiv.

THE EPISTLE OF BARNABAS.

10

And

ii

reign upon

up who

shall

beast, wicked,

of

after

them a

little

And

I saw the fourth

and strong, and more dangerous above

;

and there came up

them was a

little

shall

king shall rise

one after the other." q.

of the kings

Daniel says of him, "

beasts of the earth

and one

and

humble three

In the same way

"Ten kingdoms

the prophet also says thus,

the earth,

[iv.

all

the

as out of it ten horns

horn, a side sprout

and thus

he humbled three of the great horns one after the other."

^ Te ought therefore to understand. And I yet also beseech
you this, as being one of yourselves and peculiarly so, and
loving

all

above

my own

soul, to give

heed

now to yourselves,

like certain persons [the Jews], piling up your

and sa}4ng, " The Covenant is ours ;" whereas they thus
it for ever, when Moses had only just received it.

and not to be
sins,

lost

the Scripture says, "

7 Tor

'

Mj

fasting forty days

And Moses was on

the mountain

and forty nights, and he received the

Covenant from the Lord, the tables of ston& written with the
But they having turned to the
Vfinger of the Lord's hand."
idols lost

A
*

down

Tor thus says the Lord,

it.

quickly

for thy people,

whom

" Moses, Moses, go

thou broughtest out of

And Moses

the land of Egypt, have acted lawlessly."

ceived,

^
^

and

cast the

two

tables out of his

hands

per-

and their

covenant was broken, in order that the covenant of the beloved Jesus might be sealed in our heart in hope of his

<

faith.

And

Q
as

wishing to write

many

things, (not as a teacher, but

becometh one who loveth,) I hastened to write from

[places]

which we purpose not to

leave.

last days.

For

your defilement in the

faith will profit

time,

and

in the

becometh sons

h^

Therefore we notice
all

the time of your

you nothing, unless now in

coming

of Grod, so that the

this

impious

we oppose ourselves as
Black One should gain no

difficulties,

'

BAPNABA EUISTOAH.

iv.]

Ae<yt Se ovtw<^ Kai 6

yrj^

fiiKpo<;

jSaaiXev; 09 raireLVwaeL
'0/xoLco^ Trepi

irapa iravra ra 6r)pLa

^ vcj)'

eraireLvwaev

CO?

%vvcevaL ovv (^etXere

rpei^

Tr)<;

kul

to?

Xeaav

e^ avrov avereiXev^

I'liicov

fiev'

Se,

rj

vr}(7TV0)V rj/xepa^

rov

rjSr}

Kat

ypacprj,

vfia<i

ofjuoiovadai,

/jltj

vficov, XeyovTa<;,

TeXo?

ovtco<; et?

on

aTTO)-

Mft)ucreft)?.

Mrofcr?;? ev T(p

7]v

Kat vvKja^

[x

epcoro)

Kat iravra^ ayairoiv virep tqv

aXX' eKeivoc

avT7]V, Xa^ovTO<^

Aeyet yap

irapa^vahiov

kv rpia rcov /xeyaXcov Keparwv.

TTpoae-^eLV vvv eauTOt?^ Kai,

jxov,

to

ecSov'^

Kau 'y^aXeircorepov

jJuiKpov Kpa<i

TCdtv eiriawpevovTe^ rai,^ apLapTiai<;

Sia67]K7]

v<^ kv rcov ^aat-

Ert Be Kat tovto

^.

? 60 vfjL(ov (ov cBtco<i

'\lrv')^7]v

ia')(ypov

t?;? y7j<;'

Bexa KpaTa, Kat e^ avrcov

7]

Se/ca eirt

avrov Xeyet^ AavirjX, Kai

reraprov drjpiov Trovrjpov Kai

ft)?

^aaiXeiac

7rpo(f)7]T7]<^,

(SaaCkevaovaiv, Kat e^avaaTrjaerac OTriadev avrwv

Xecov.

Kai

11

/jl',

Kai eXajSev

opei

riqv Bia67]K7)v

aiTO rov Kvpiov, 7rXaKa<; Xidiva^; yeypafi/jieva^; ro) SafcrvXa)

T7^?

AXXa

%etpo? 70V Kvpcov.

airooXeaav

etScoXa

eTrtarpa^ej/Te?

M<W(j7;^ Mcoct;, Kara^TjOc ro ra^o<i,

on

aov

Of? e^r]yaye<; k 77;? Aiyvirrov.

Kat

Kai-

epL^^ev ra? hvo irXaKaq k rcov

avverpL^T]

avrcov

rj

Iva

8ia6i]K7j,

avvijKev

')(6Lp(t)v

rov

rj

UoXXa

8e

eairovhaaa.
ea')(^arai^

OeXwv ypa^eiv, {ov^

Ato

7rtcrT6ft)? v/jLcov,

Taitivuxjei.

<^?

v/jloov

OvBev yap
eav

jxt]

Kai rot? fieXXovaiv aKav8aXoc<;,

In MS.

avrov' Kai

7]y airrj/JLevov

tj/jlcov

ev eXiriSi

8L8aaKaXo<; aXX'

e^^^ofxev fir) eXXeLireiv^'

irepi-y^rrifjia

rj/xepai^.

'^povo^ T^9

6 Xao<^
^loi)a7](;,

avrov.

ayairoivn,) a0' oav

TTperrei^^

ra

Y^vpio<^,

Tjvopurjcrev

l7]aov evKaraa<f>payca6r] et? rrjv Kaphtav

T?7? TTiCTTeftj?

cttc

Aeyei yap ovtw^

avrrjv.

Tpi<;.

7rpoa')(^ofiv

cocjieXTjaet,

Uytta?

co?

ypacpetv
ev

raL<;

7ra?

rw avofia Kaipw,
w? irpeTret vIol<^ Seov

vvv ev

Aeyt.

r-~\

c^

12

THE EPISTLE OF BAENAEAS.

side entrance.

Let us

[iv., v.

Let us hate

from every vanity.

flee

Do

thoroughly the works of the wicked way.

wrapping yourselves in yourselves,

live in

not, while

solitude, as

if

already justified, but coming together seek for that which

helpful in

who

common.

Tor the Scripture

says,

"Alas for those

are wise for themselves, and prudent in their

Let us be

sight."

spiritual, let

is

own

us be a temple perfect unto

As much as in us lies let us meditate on the fear of

God, so that we may strive to keep his commandments, so
The Lord
that we may rejoice in his acts of justification.
God.

will judge the

world without respect of persons

as he has done will receive back.

righteousness will go before him

'

reward of

his wickedness

every one

If he shall be good, his

if

he shall be wicked, the

in front of

is

him ;l so that [we

should strive] lest while resting at ease, as persons called,

we

should

fall

asleep in our sins,

Devil], seizing the

power over

and the wicked prince

us, should thrust us

[the

away from

the Idngdom of the Lord.

fL'

And

yet further,

my

after such great signs

brethren, consider this,

lest (as it is

ye see,

Jews] were thus abandoned let us take

written*, " Many are called, but few are

Israel, yet they [the

heed

when

and wonders which had been done in

;

chosen ") we should be so found.

v.]

For unto

this

end the Lord endured to give up

we might be

flesh to corruption, in order that

his

purified by the

remission of sins, which comes to pass by the blood of his

Z^

sprinkling.
Israel

Tor

it

is

written about him, partly towards

and partly towards us

wounded
our sins

and

for our transgressions,

by his stripes
*

we

it

xx.

IG and

He

was brought

xxii. 14.

'

He was /^

and had been weakened for

were healed.

Compare Matt.

says thus, "

as

2~

iv.,

BAPNABA EniSTOAH.

v.]

avTt(TTafiV iva

TrapeiaSvaLv

(J^rj

fiT]

aiTO 7raar]<; /jLaraiOTrjTOii,

Mrj

TT?? 7roy7]pca<=; 68oi>.

BeSLKaicofjueyoL'

ct)9 7]87]

Ovai

icaO' eavTOV<^

a\X eirt to

ol avveroL eavroL^, Kat,

E^' oaov

tj/jllv

avTOU

Kptvet

Eav

KOjJLieiTai.

aeTai avTov
efMirpoadev

avTov

rj

lva

0e&).
<f>v-

tol<;

aTrpoacoTTo-

KaOco^

enTOirjcrev

^LKacoavvr] avTOV Trporjyi]-

rj

6 fico'Oo'^

7rov7]po<^,
/jUTjiroTe

tw

avTOV, Iva ev

'O Kupto?

V(ppav6(o/jLev.

eav

tov <po3ov tov Seov,

Ta<i 6VTo\a<;

ayaOo'^,

avv-

ypacjirj,

r)

eTTLaTrj/xove^;.

vao^ Te\eLO<;

tov Koafjiov, eKacrTO<^

rj

ra epya

auvep'y^ofievoc

Aeyei yap

evwinov eavToov

/jbeXerco/juev

\aaaeiV' Lva aycovt^w/Jbeda

SiKaLcofMacTLv

^vycofjuev
^

evSwovre'; fMOva^ere^

avro

Trvev/jLarcKOL, yevoofjueda

ecTTLv ev

Xtj/jLtttco^;

6 /xeXa?.

^iLarjcrco/uiev TeXetftJ9

Tov Kotvy av/jL^povTO(;.

^7]TtT TrepL

VevwfieOa

13

tt]'^

Trovypia^;

eiravairavofjievoL, co? kXtjtoc,

eTTLfcaduTTvcoacop^ev rat? afxapTcac^ rj/ioyv, Kat 6 irovrjpo'^

apX^^

'Xci/Scov

tt;!/

airo T?;? (3aaLkeia<^

Ert

Se fccLKetvo

^,

Ka6'

7]fjicov

e^ovorcav aTrcoaijTaL ?;/Aa9

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(ct)?

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v.]

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et?

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iva

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^^

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VeypaiTTai yap irepi avTov, a

fiev Trpo<^

tov laparjX, d Se

Trpo? ?7/xa?* Xeyet Se ovtw^, ^TpavixaTiaOrj Sea Ta<i avo/jLLa<;

rjfjicov,

Kai fMefiaXaKCCTTac 8ca ra?

avTov

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In MS.

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"

aijixia.

^
^

^ Kpivi.
'^

dfjbapTLa<;

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^
'^

kcikivo.

U7re/zivev.

'^

T(p
eirt

reXios.

voeirai.
y/xts.

^A
THE EPISTLE OF BARNABAS.

14

a sheep to the slaughter, and was as a lamb

who
3

sheared

dumb

before

him

it."

we ought to be very grateful to the Lord, because

he made known to us the things that are past, and gave us
wisdom in things present, and we are not without underTherefore

And

standing as to things which are to come.

says, "

Not unjustly

man

this because a

the

}c

[v.

way

the Scripture

are nets spread out for birds."

It says

who having knowledge of

himself off into the way of

perishes justly,

of righteousness hurries

darkness.

And

my

yet further,

brethren,

whom

of the

whole world,

Grod said, at the foundation of the world*, " Let us

man

malve a

the Lord endured to

Lord

suffer for our souls, being himself

to

if

after our

own image and

likeness,"

how then

he endured to suffer under the hand of man, do ye learn.

The prophets

,> 3.'/^^i-jf[ }jg^

receiving grace from

i^ order that he

him prophesied

the resurrection from the dead, (because

he should be shawj^in the

should

fulfil

new

flesh,)

made

the promise

while preparing a

of him.

might abolish death, and show forth

was necessary that

it

endured,; in order that he

to the fathers,

and that he

people for himself should further

show, being himself on the earth, that he

who made

the

resurrection will himself judge them.

And

further therefore,

when

teaching Israel, and doing

such great wonders and signs, he preached

loved him.
to

'

And

preach his

when he chose his

Good

neglectors of the

Tidings,

Law,

he

own

and they greatly

apostles,

chose those

[in matters important] above all sin,

in order that he might

show that he came

righteous but sinners f.

Then he showed

* Comp. John,

i.

2.

who were
who w^ere

to call not the

that he

Comp. Matt.

ix.

was the

13.

BAPNABA EIIISTOAH.

v.]

Kat

acfyayrjv t^-^Ot],

co? afivo<; a(f>cDVo<;

15

evavriov rov Keipav-

T09^ aVTOV.

OvKOVv vTrepevxapiareiv ^ ocpeiXofiev ^ rw Kvptw, on

Kat ra irapekekvOora rjfjiiv eyvcopLcrev, Kat ev ioL<i evearcodiv r}/jLa<; 6(J0(^iaev, Kat et? ra /leWovra ovk eo-fxev aavvAeyet Be

eroL.

7ro<s

r)

ypacj^r),

Ov/c a8tK(o<^ KTCVTat^ BiKTva

Tovro Xeyec ^

TTTepcoTOL';.

on

ScKaico^ airoXeirai

oEov StKatocrvvTj^} yvcocriv

6 e^ft)v

eavrov

avOpoi-

et?

oSov

a/coTov^ aiToavve')(et,

Ert he Kai tovto, ASeX^oL

iraOeiv irepi

t7]<;

K.vpLo<;, (p eiirev o
fjbev

'\jrv)(^r)(;

fiov, ei 6 K.vpto<; virefieivev^

r)ijLO)v,

Travro^ rov fcoa/jLov

cov

eo? aTro Kara^oXri^

avOpwirov Kar eiKOva^ Kat KaO*

ovv

iTw^

virepbeivev^

Ol

fiaOere^^.

avTov

viro

e7rpo(f)7]Tevcrav.

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ck

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Ilepa? ye rot hiSaa/ccov rov laparjX,

repara Kat

y^?

icai

rrfKiKavra

eKypuo-aeV Kat virepTjyaTrrjcrav

cBlov<;

avroaroXov; rou? fMeXXovra<^

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iracrav

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In MS.

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^*

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^^

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iva.

Krjpvaaiv.

iKova.

THE EPISTLE OF BARNABAS.

16

/O

Son

of Grod.

For

if

is

men would

he came not in the flesh

When

on him.

at all have been saved by looking

the sun, which

[v., vi.

hereafter not to exist, and

His hands, they are not able

is

work

the

on

to fix their eyes

not

looking at
of

its rays.

Therefore the Son of Grod came in the flesh that he might

//

bring to a head the

sum

of the sins

upon those who had per-

secuted his prophets to death.

/

the wounding of his flesh, because

Jews], "

(q
/

Tor Grod says

Therefore to this purpose he endured.

When

was from them [the

it

they shall smite their

own shepherd then

sheep of the flock will be scattered and will perish."

he himself wished thus to suffer

for

it

him

my

and fasten
/

Spare

with

nails,

flesh

strokes,

When,

vi.]

he

"

against

Who
me

draw near
ye will
up."

my

and

soul from the sword,

because the synagogue of

all

to scourges

then, he had executed the

is

wax

says,

to

command, what says

he that contendeth with me,

who

let

him stand up

he that claims a right of me,

is

to the Servant of the Lord."

And

it

my cheeks

and

face I have set as a firm rock."

or

my back

the

And

was necessary, in

wicked doers have risen up against me." / And again

" Behold, I have given

2-

my

says, "

'

For he that pro-

order that he should suffer on the wood.

phesies about

of

" Alas for

him

let

you

for

old as a garment, and the moth will eat you

again the prophet says, w^hen as a mighty stone

Pi^Ju^he was laid for crushing, " Behold, I will lay down for the
foundations of Zion a stone, precious, chosen, a corner-stone,
honourable."

Then what
live for ever."

says

but [he meant].

power.
0-

And

For

"And

he?

Is our

he that believeth on

hope then on a stone ?

When

it

shall

By no means,

the Lord hath placed his flesh with

he says, "

And

he placed

the prophet again says, "

me

as a firm rock."

The stone which the

builders

BAPNABA EHISTOAH.

v., vi.]

Et yap

kavTOV eivai vlov %eov.

av

aapKd

rfkOev ev

/it]

TTO)?

etvat ifkiov, epyov rcov '^(eipcDV

/jlt}

ovk La')(yovaLV

vnTap')(ovra, e/x/SXeTTovre?

Ovkovv

avro(f)6a\/jLr]aaL.

7]\dev Iva ro rekeuov

Sico^aatv ev

Ovkovv

Oavarw

et?

irXrj'yriv t?;?

'^

ovS*

'Ore

ol avOpwiTOi eacoOrjaav ^XeTTovre? avrov.

Tov /uceWovra

avrov

17

avrov

ra? aKriva^

et?

rov eou ev aapKC

6 u/o?

rcov d/jLapncov avaKe(f)a\aL(0(Tr] roL<;

avrov.

rov<^ 7rpo(})7]ra<;

rovro virepbeivev

on

aapKO^ avrov,

Keyei yap

^.

6 ^eo'^ rrjv

e^ avrcov, 'Orav irara^waiv

rov TroLfxeva eavrcov, rore aKopmcrOrjaerai Kai airoXeiraL

ra irpo(3ara

t?;?

iradecv, eBet yap,

^vXov

eirt

^etae

7rpo(j)7]rev(ov err' avro),

Kac KaOrjXwaov

(paca^;,

Auto?

iroLiivr]<;.

Iva

06 rjOeXijaev ovrco

Aeyei yap

iradrj.

'^f%^? airo

puov tt;?

on

ra? aapKa<i,

/jlov

TTOvrjpevo/jbevcov erravearrjcjav

Kat

/jLol.

"^

pop.'

avvaycoyrj

iraXiv \eyei, \hov,

reOeiKa p,ov rov vcorov et? /Maanya<;, ra? Se aiayova'i''

fjLOV

ro

pairtap^ara,

et?

irpoacdirov

8e

p,ov

eOrj/ca

co?

arepeav rrerpav.
vi.]

'Ore ovv

KpLVO[xevo<^ [xoi,

rrjv

errotrja-ev

avnarrfroy

evytaarco rep iraihi ILvpuov,

ft)?

evroXjjv

Ovat

Ipianov rra\aiw6r)aea6e^ , Kac

Kac

iraXiv Xe7et 6

rt? 6

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7rpo(prirri<^,

vpav,

ar}<;

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Tt? 6

hiKaioviievo^ p^ot

on

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rravre'^

Karacpayerao u/xa?.

eireu^

co?

ereOr] ez? avvrpi/Srjv, ISov, epb^a\co et?

\i9o^

La')(ypo<^

ra dep^eXca Xitov

\l6ov TToXvreXr) eKkeicrov aKpoycovtaiov^ evnpbov.

Eira

Xeyet

rov aLCDva.

aW

ev

CTree

In MS.
^

Kat

mcrrevwv

rj

ei<;

avrov ^rjaerai

eA-Trt?

et?

Mrj yevooro,

Aeyei, he

AcOov ov airehoKipbaaav

ol ockoSo-

'

X^P^^'
^

r}p.o)V

edr]Kev pue &>? arepeav rrerpav.

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l(T')(vl

Aeyei yap, Kat

iraXiv 6

Evrt \l6ov ovv

vfws.

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TraXatoi^/jcrecrOat.

vTrefiivev.
^

ein.

a-KoXirai.

a/cpoywrieov.

THE EPISTLE OF BARNABAS.

18

rejected

is

hath made."

i)

What

am

the

The synagogue

[or

they encompassed

my

garment they cast

Since, then, he

/'

"

men surrounded me,

honeycomb

as bees the

lots."

may

the offscouring of your love.

then again says the prophet

assembly] of wicked

me

again he

and wonderful day which the Lord

I write to you the more simply that ye

understand.

And

become the head of the corner."

says, " This is the great

[vi.

flesh, his suffering

and upon

was about

to be

shown and

was foreshown.

to suffer in

For the prophet says

against Israel, "Alas for their soul, because they have coun-

an

selled

evil counsel against themselves, saying*,

bind the Eighteous One, because he

is

Let us

displeasing to us."

"What says Moses, the other prophet, to them

" Behold,

thus saith the Lord God, Enter into the good land, of which
the Lord sware to your fathers, to Abraham, Isaac, and

Jacob

and

inherit ye

it,

ye.

"

Hope

ye," she says, "

manifest to you in the

earth which suffereth
/

'

a land flowing with milk

honey. /And what says Knowledge [or G-nosticism]

figure of

Adam

on him that

for

from the face

Why

made.

my

Brethren,

who

it,

and

Learn

about to be made

For

of the earth

then says

land, the land flowing with milk

our Lord,

is

namely Jesus."

flesh,

Man

is

was the

" Into the good

and honey"?

Blessed be

has placed in us wisdom and

the understanding of his hidden things.

For the prophet

of the

says, "

Lord but he that

loveth his

Lord ? "

'

is

Aho

shall

wdse,

and hath understanding, and

understand the parable

Since then he has renewed us by the

remission of our sins, he has

made us

after another pattern,

so as to have the soul of children, as though indeed he had

(Ji^ created us again.

For the scripture says

* Comp. Wisdom,

ii.

12.

of us, as

it

says to

BAPNABA EniSTOAH.

vi.J

ovTO^ yev7]0r]

/LtovvT^,

Xeyec, Avrrj earcv

6

avvtere.

70)

'

7rov7]p6vo/jLV(ov,

fcrjptov, /cat

AirXova-repov

rou

eiri

7rpo(j)T]T7]<;

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Iva

rrj ylrvxj}

ef^aXov KXrjpov,

(f>avpov(T6ai,

Ae'yet

fie cruva-

fieXiaaai

coaet^

fie

i/jLaTia/iov fiov

TTpoecpavepcodi] to ira6o<=;.

Ovac

v/jllv

Heptea^ev

EKvKXwaav

aapKL ovv avTOV fieXXovTO^;

laparjX,

iraXiv

/jLeyaXr] /cat davfjuacrrr] 7)v

rj

Treptylrrjfia T7]<^ ayairrj'^ vfjucov.

ovv Xejet ttoXlv 6

70)77;

Kat

Kecj^aXrjv ycovia^.

t<;

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eirotrjo-ev

Tfc

r)

19

yap

/cat

Ev

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iT0V7]pav Ka6' eavTcov, eiirovre^, Arjcrco/jLev rov ScKatov

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THE EPISTLE OF BARNABAS.

20

the Son, " Let us

own

our

likeness

[n.

make

the

man

after our

and

let

them

rule over the beasts of the

own

image, after

earth and the fowls of the heavens, and the fishes of the
sea."

And
ye,

the

Lord

said,

when he saw our

fair figure, " Increase

the earth."

These things [were

and multiply, and

fill

show thee how the Lord

said] to the Son. /Again, I will

y-)

He made

speaks about us.

And

days.

a second fashioning in these last

the Lord says, " Behold, I

Towards

as the first."

this, then,

make

the last things

the prophet proclaimed,

" Enter ye into the land flowing with milk and honey, and

have dominion over

refashioned, as

it."

7 Behold thou then,

we have been

says in another prophet, " Behold, saith the

it

Lord, I will take away from these (that

is,

from those whom,

the spirit of the Lord foresaw) their stony hearts, and I will

put within them hearts of

be manifested in the
5"

I
I

my

And wherewith

and be

glorified

[or church] of

shall I

"

my

"I

" because

about to

us.

appear before the Lord

will confess to thee in the

the

is

my

Grod,

assembly

brethren, and I will sing praise to thee

We

then are those

y whom he has led into the good land. "What then mean the
milk and honey ? That as the child is kept alive first by
1

honey and then by milk, so therefore we

alive
j

Avas

'Tor again the Lord says,

within the assembly of holy ones."

J

he

Brethren, unto the Lord,

L dwelling-place of our hearts*.

"

and to dwell among

flesh,

For a holy temple,

flesh

% and

by the

faith of the

rule over the earth.

increase,

Who

'

Bat we

said above,

and multiply, and rule over the

then

is

also being

kept

promise and by the word, shall

"And

let

live

them

fishes."

able to govern the beasts, or the fishes, or

Comp. Epb.

ii.

22.

BAPNABA EniSTOAH.

vi.]

KaO*

KaO^ eiKova

/cat

ap^^eTwtjai^

twv

ovpavov, Kai rcov

KaL

6/jlol(o(7lv

eirrev Kvpco^;, iBcov

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6a\aaar}<^.

ttj^

L')(6v(jl>v

tov avOpcoirov, Kai

tjixcov

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to koXov irXacr/jba

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TOV Tlov.

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ra

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peovcrav

21

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w? Ta

YiiaekOaTe

irpcoTa.

"

ei? 777V

Kai ^eki, Kai KaraKupievaaTe avTT]^.

ISe

GUV, rjiiei^^ avaireirXacrfMeda, Ka6co<; iraXiv ev eTepo) irpo-

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4>r]Trj

to irvevfia Kvpcou) Ta<; XiOiva"^ Kap8ia<;,

(ov TrpoejSXeTrev

Kai

oTi avTo^ ev crapKi efieWev (pave-

e/jifiaXco aapKiva<?,

povcrOai, Kai ev

Nao? yap

rjixiv

ayio^, A8eX(j)0i fiov,

Trjpiov rjfjiwv tt;?

ev TiVi

tm Kvpia> to

Kvpia> too

tq)

KaTOiKrj-

Keyei yap ILvpio^ iraXiv, Kat

Kaphia^.

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a6'r](T0/uiai
fjLOv,

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Kai Bo^a-

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^7]aofjiev

eiravw,

Tt9

In MS.
Trediov.

ovtco^ ovv Kac rjfMei^^

eiTayyeXia^ Kai tw Xoyco ^cooiroiovfievoi

tt]^

yr]^.

av^aveaOwaav Kai

twv

ovv

'Ort

l^woiroieiTai'

KaTaKvpievovTe^

Kat

a/3;)^eT&}crav

irpcoTOV to iraibiov^

Kai

i')(6v(ov.

ap^etv^

hvvajxevo^

7r\t]p(x)(TaTai.
^

UpoeipTjKafiev Se
TrXrjdvveadcocrav

J^/its.

'

OrjpiCDV

eiaeXBarai.

ttkjti.

r]fiis.

apxiv.

ixOvcov

o<pdt]GOH6.

THE EPISTLE OF BAENABAS.

22

Tor we ought

the fowls of the heavens ?

govern
^

rule.

[vi., vii.

to perceive that to

from authority, so that one should command and

is

therefore, this

If,

promised

not so at present, yet he hath

is

When ?

to us.

it

When we

ourselves shall have

been made perfect so as to become heirs of the covenant of

the Lord.

Therefore do ye understand, ye children of gladness,

vii.]

that the excellent

we

that

should

Lord has foreshown all things

know

thanks and praise.

Lord, has

we should

to judge the living

crucified,

Hear how the

the

to us in order

all

things give

the Son of God, being the

we

should

know

to

whom

and being himself about

and the dead, he suffered in order that the

Son of God could not

When

order that

should for

give thanks,

him might give us

stroke on

when

whom we

If, therefore,

f oreshowTi in

for all things

to

life,

us believe that the

let

suffer except for our sakes.

Moreover,

he had vinegar and ga[l given to him to drink.

priests of the temple have

command was written,

shown about

this.

the Lord ordered that who-

ever should not keep the fast should be put to death

because

he himself also v/as about to offer up the Vessel of the Spirit

[the body of Jesus] as a sacrifice for our sins, in order that

the type which took place on Isaac,

when he was

offered

upon

the altar, should be completed.

What

then says he in the prophet

of the goat

which

is

"

And

let

being offered at the fast for

all

them

eat

the sins

"

(attend carefully), " and let the priests alone eat the inner
5~

parts

unwashed with vinegar."

me, who

am

about to offer

my

Wherefore ?

Because unto

flesh for the sins of

my new

people, ye are about to give for drink gall with vinegar.

Eat

ye alone while the people are fasting and mourning in sackcloth

'

and

to suffer

ashes, in order that he

many

things by them.

might show that he ought

Attend

to

what he com-

BAPNABA EHISTOAH.

vi., Tii.]

7rT6Cvcov

on

Tov ovpavov

23

AiaOaveaOac yap

o(pei\o/jLv

TO ap)(^LV e^ovcna<; eaTiv, Iva Ti? 7rLTa^a<; Kvpievaei.

Et ovv ov yiverai

tovto vvv, apa tj/jllv eiprjKev.

'Orav Kai avroc rekeKodayfiev^ KXrjpovofiot tt;?

Tlore

BiaOrjKTj'^

J^vpLou yeveadat.

Ovfcovv voetre

vii.]

refcva ev(ppo(Tvvr]<;, ore iravra o

^,

KoXo^ KvpLo<; TTpoe^avepcoaev

rj/jnv,

TOV eof,

Et ovv

^,

(DV KvpLO<^, 7rpoe(j)av6pcoaev Iva

yvwfxev

iravra evxci'piGTOvvTe'i, Kat /jieWcov Kpiveuv

veKpovi eiraOev Iva

IT bar ev or (D [lev

on

o Tio<^

Kara

co

Kac

^covra^;

^(ooiroLrjaei^

7]/uLa<;,

tov eou ovfcrjSvvaio iraOecv,

6 Tio<;

AWa

fiT) Sl' rj/jLa<i.

avrov

TrXrjyT]

rj

w Kara

Iva yvcoixev

iravra ev^ci'ptaTovvTe'i ocpeoXop^ev acveiv

Kai aravpcoOeo^

ec

eiron^eTO o^ei Kab

X^^V' AKOvaare irepo tovtov 7r6(f)avpo)Kav ol iepei^;

Teypa/jifJLvr]^ evTo\r)<;, 6? av /jLtj vrjaTevarj rrjv
TOV vaov.
V7}(rT6bav

^^

6avaT(p e^oXedpevdrjaeTac

Kv-

^^

evcTeiXaTo

^^,

pio^, eireb^^ Kai avTO<; virep tcov r)fi6Tepa>v d/juapncov e/xeX,-

Xev TO
Kab 6

a/cevo<;

tov

7rvevfiaT0<; irpoacpepecv^" Ovcriav

laaaK tov

Tviro<; 6 yevo/ievo^i eiTb

^^

TO Ovaiav

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Tt ovv Xeyeb

tw

ev

irpocprjTr}

Tpayov TTpoacpepo/xevov
(n/30cre%eTe

dfjuapTbcov,

^^

^irebhr)

TOV Kabvov

^^

e/jue,

aKpb^a)<;,)

^^

rrjv

Iva heb^D

^^

In MS.:
^
^^
^'^

voetrai.

orb Set

^^

^ayere

Trpos<ppiv.

25

diKn-

''

eiTb

^^

^^

Xaov

jjlov

fxov, fieXXere

vfieb^

''^

fiovob

^^

rov

aaKKov Kab airoSov'

avrov rroXXa rraOebv

vir

avrcov.

'A

^ yeiverai.
^ orpiXofiev.
TeknoQ^fiev.
Trenvtjv.
^ tepis.
^ aravpiuOis.
aiviv.
Z,(jjo7roir]ai.
Kpiviv.
"^

^t.

'^

6S,o\9pvOr}<T6Te,

Qvaia<STr]piov.

20

ol

<j)ayeT(ocrav

"*

^^

vr\(TTiav.

Conj.

Kab

aapKav

Kab KoiTTO[ievov

v7]crTvovTO(;

eK tov

airXvTOv fiera o^ov^. Il/jo?

virep d/jiaprbcov fieXKovra rov

7rpocr(j)epebv

TTOTb^ebv %oX77v fiera o^ov^.

Xaov

Kab ^ayeTwaav

vrjareba^^ virep iraawv tcov

tj]

lepeb^ fjLOVob 7ravTe<; to evTepov

Tb

Iva

7r/Gioeve%^evTO? eirb

^^

^^

Conj. capKU.

^^

evTiKaro.

^2

'"'^

^*

67ri.

^'

Trpocrcpepiv.

Trpoaexerai.
^^ (payerai.
f^eWerai.

vT](TTia.

^^

Kevov.

v^ts.

THE EPISTLE OF BAENABAS.

24

manded.

" Take

And

them.

What

cursed," saith he, "

Jesus

is

is

should they do with the one

it is

you

all of

upon

spit

it,

" Ac-

the type of

and pierce

it

head, and thus

its

thus done he

shrub, called Eachel, of which

sprouts in the

who

field,

when we

we

one upon the

that the accursed one

/ What

and they

Truly this

For how

is

like

he
he

is

body a

his

despised

who then
to

"

this ?

is

To

scarlet robe

down

whom we

he

ouce

and were spitting on

said that he

him

then

because they will hereafter

will say, " Is not this

ourselves crucified, and

of the thorn-

and the other accursed, and

altar,

on that day see him having about

to his feet,

Thus

find them.

crowned

is

on a

it

are accustomed to eat the

bush alone the fruits are sweet.

K'otice the

carries the goat leads it

and takes away the wool, and places

into the desert,

offer

be sent into the desert."

And when

how

the one," (Attend to

shown,) " and

through, and place the scarlet wool around

let it

and

alike,

the priest take one for a burnt offering, and

let

one for sins."

two goats goodlooking and

[vii.

was the

^'on of

end

ordered] that

this

the goats should be alike, goodly, equal

[it

God.

so that wdien they

should see him coming they should be struck with the likeness of the goat.

Therefore ye see the goat the type of Jesus

II

to suffer. !

But why

is

midst of the thorns?

it

It

who was about

that they place the mooI in the

is

placed as a type of Jesus before

the church, that should any one wish to take

scarlet wool, it M'as needful for

because the thorn

is

and

to suffer

away the

many

things,

formidable, and he alone that has been

oppressed shall master

to see me,

him

it.

to lay hold

Thus he
on

my

says, "

by being oppressed and by suffering"*.

* Oomp. Acts,

Those who wish

kingdom, must obtain

xiv. 22.

me

BAPNABA EIIISTOAH.

vii.]

Aa/Sere Bvo Tpayov<; KaXov<^

V6TeL\aT0^ Trpoae^^ere^.

Kai

Tov eva

TrpocreveyKare

fcaL

6[jLOi,ov<^,

25

Kat

^.

XafBero) 6 te/oeu?

Tov

oXoKavrojfia, rov eva virep ajiapTicov.

ei<i

eva Ti

iT0i7]a(jdcnv

e')(Te

TTftj?

^iriKaTaparo^;,

Tt;7ro9

tov li^aov cf)avepovrat,) kul

crare^ iravre^ Kai KaraKevTrjo-are

/cat

he

{Ylpoa-

(^rjcnv, 6 e/?'

e/jUTrrv-

irepiOere^ to eptov

TO KOKKivov irepL T7]v Ke(pakr]v avTov, Kai

ovT(o<i ei? eprjiiov

/3\7)67]TCO,

ILai oTav 'yevrjTai ovtw^, aji 6 jSaaTci^cov tov Tpayov

et?

rrjv

avTo

eprj/bbov,

Kat a^atpet

(ppv<yavov to

eiri

ySXacTTOL'?

Tpcoyetv

eio)6a/jLev

OvTO)

/jLovr]<; T7]<;

TOVTO

ecTTiv

to eptov, Kai eTrcTodTjaLV

'

Kao rof?

Xejofievov Va')(7]\, ov
ev

ttj

evpi<TKOVTe<^.

x^P9

Tt ovv

pa^^ov^ ol Kapiroi j\v/ceo^ etaiv.

Tlpo(je')(^eTe

tov fxev eva

to dvcrcaaTT]-

eirt

piov, TOV he eva eiruKaTapaTov, Kai oti tov ecrTe(f)av(o/jLevov

eiTLKaTapaTOVj eireihrf o'yJrovTai avTOv TOTe

Ov^

0VT0<; ecTTiv 6v TTore T^/xet?

Kai eiuL7rTvaavTe<;

6evr]o-a/jiev

tov

rj/mepa

eaTavpcoo-afiev Kai e^ov-

A\r]6(o^ ovto<;

eavTov T^lov tov ^eov

Xejcov

Et? tovto

eKeivw.

Trj 6fi0i0TT]Ti

OvKOvv

ep')(^ofjLevov

eiheTe tov

OTI CO? eav

OeXrj to epiov

OXijBevTa Kvpievaai avTOv.

iSeiv ", Kai a-y^aaOai puov

apai

ttj

tcov

eKK\r]aia

OefJievo^;,

<}>r}(Tiv,

^ao-i\eia<;

01
^^

avTov

aKavdav, Kai
OeXovre^^ fie

o^eikovcnv

^^

fie.

^ Trpocrexp-Tai.
^ TrpoaeveyKurai.
eveTiXaro.
^
^ KaTaKevTrjaarai.
^ a(pepi.
^ irepiQerai.
'KTvaarai.
^- (3a<nXiai.
'^ o<piKovatv.
^ r}[iis.
^ iradiv.
^^ ihv.
^

eiri

aKavOwv

to kokkivov, eSei

Ovtco
Tr)<i

6\ipevTe<^ Kai iraOovTe^ Xa/Seiv

:

icrov<;'

Tpayov tov tvttov tov fieWovTo^^

nraOetv^^, hia to eivai cpojBepav Trjv

In MS.

6fjLoio<;

eKifkaywaiv

Ti Se oti to epiov fxeaov

Tutto? <ttiv tov Iijaov

TOTe

TOV Tpayov.

iraa'^eiv Ir/aov.

TiOeaaiv

tjv

yap

ITco?

eivai.

tou? Tpayov<^ Ka\ov<;

o/jLOiov^

Iva OTav eiScoaiv avTov Tore

TToWa

ttj

e'xpvTa tov kokkivov irepi ttjv crapKa, Kai epovaiv,

iroSrjpT}

e/x-

7ridi].

THE EPISTLE OF EAEXABAS.

26

And what

viii.]

think ye this type

men

enjoined on Israel that the

in

was, that

whom

it,

and then that the boys should take away the

in vesels and

was

it

their sins

perfect should offer a heifer, and should slay

them

[viii., ix.

were

and burn

ashes,

it

and put

should bind the scarlet wool around

a stick, (See, again, there

the type of the cross,) both

is

the scarlet wool and the hyssop

and that thus the boys

should sprinkle the people one by one, that they might be

^cleansed from

how

their sins ? / Consider

it is

said to

you in

simplicity.

Jesus the men who make the offering are the

who brought him to slaughter. Then they are
no longer men [making the offering], there is no longer the
glory of the sinners. /And the boys who sprinkle are those
who preach to us the Grood Tidings of the remission of sins,

The

calf is

sinners

and the cleansing

rity of the

of the heart

Good Tidings

to

whom

he gave the autho-

(being twelve, in witness of the tribes,

because the tribes of Israel are twelve), that they might preach.

^ And why are there three boys that sprinkle

Abraham,

Isaac,

with God.

wood]

'

And why was

the wool

upon the

stick

[or

and because they that put their hope on him

will live for ever.

the hyssop ?
evil

of

Because the kingdom of Jesus rests upon wood

[or the cross],

and

In witness

and Jacob, because these men were great

in

And why

same time the wool and

at the

Because in his kingdom the days will be foul

which we

shall be saved, because

he who suffers

in the flesh will be healed through the foulness of the hyssop.

^]'

And on this
us, but are

account the things which stand thus are clear to

dark to them [the Jews]

because they heard not

the voice of the Lord.

ix.]

For he again speaks about our

cised our heart.

The Lord

ears,

how he circum" By the

says, in the prophet,

BAPNABA EHISTOAH.

viii., ix.]

Ttva Se Boklt6

viii.]

\aparj\ TrpocrcpepeLV

rvirov ecvat,

27

on

evreraXTac rw

oh

hajjuaXiv roui avhpa<; ev

d/jiapTLat reXeiai^, Kai (7(j)a^avTa<i

eccnv

KaraKatecv Kai aipeuv^

Tore ra iraihia Girohov, Kac /3a\iv

ayyV}

ei?

f^^^ irepi-

TiOevai TO epiov to kokklvov ein ^vkov (EtSe^ iraXiv 6

TUTTo? 6 Tov aTavpov,) fcat to epiov to kokklvov Kai to

ra TratSa Ka6' eva tov

vaacoTTOv, Kac oJtco? pavTt^eiv

Xaov, Iva dyvL^covTao airo tcov d/mapTLcov

ev aTrXoTTjTL XeyeTat

'O

Noetre

eaTtv ol

fMoa^o'i 6 l7]aov^

avSpe? d/jLap-

7rpoa(f)povT6<;

6TC avSp6<i, OVK eTL dfjbapTcoXwv

r)

01

ho^a.

tt;?

KapBia<;,

Etra ovk

Se pavTi^ovTe^;

7racSt<i ol evayyeXiaa/LLevot rj/xiv Trjv aipeaiv tcov

Xlov

dfiapTLwv,

tov evayye-

ot? eScoKev

^vXwv,
Aoa tl he

t7]v e^ovaiav, [ovaiv l(B' , et? fiapTvpiov tcov

OTL L^' (f>vXaL TOV JaparjX,) et? to Krjpvaaeiv \

Tpei^

TratSe^

ol

pavTi^ovTe<;

Et? puapTvpiov A/3paa/jL,

laaK, laKcojS, otu ovtoo jxeyaXoi

epLov eiri to ^vXov

'Ort

Kat OTL ol eXTTt^OFre?

Ata

tto)?

vjjbiv.

TcoXoi ol irpoaeveyKavTe'^ avTOV eirt ttjv a<pa>y7]v.

Kai TOV dyvca/jLov

*^

eir

r]

Irjcrov

avTov ^rjaovTat

TO he dfxa to epLov Kat to

'Otl he to

too Beo).

^aatXeta

et?

vaacoirov

ein ^vXov,
tov aicova.

Otc

ev

ttj

j^aaiXeLa avTov rjfMepat eaovrai pvirapac Kat Trovypac ev

al<i

rjfjbeLfi

awOrjcroiieOa, otl 6 aXycov crapKa hia tov pvirov

Kat hia tovto

TOV vacrcoirov laTat.

fxev

ovtw<^ yevofxeva

eariv cj^avepa^ eKeivoi^i he aKOTecva

(f>cov7](;

ix.]
rj/jLcov

^,

rjfiiv

OTt ovk rjKovaav

K.vpcov.
Ae^ff.
Trjv

In MS.
voeirai.

yap iraXiv

doKiTai.

^
'^

Kqpvaaij/.

irepi

tmv wtlwv^

Ae7et Ku^to?

Kaphiav.

7rpo(T(pepiv.
"

Tjfiis.

^
^

7r(o<;

ev to)

reXiai.
I.
(jkotivu.

irepteTe/JLev

'7Tpo(f)7]Trjj

"^

epiv.

Et9

j3a\iv.

**

THE EPISTLE OF BAENABAS.

28

And

hearing of the ear they obeyed me."

"

By

know

who

hearing those shall hear

M'hat I have done

hearts, saith the Lord."

my

of

heavens, and give ear,

And

Lord thy Grod

Hear,

He

Who

is

And

he

him by hearing hear the

Lord hath spoken."

again he says, " Hear the

ye children, the voice of

desert." /Therefore

again he says, "Hear,

And

of the Lord, ye rulers of this people."

says, "

again he says, " Hear,

earth, for the

These things are in witness.

word

they shall

/And

servant."

and be ye circumcised in your

that wisheth to live for ever, let

voice

again he says,

are afar off

Israel, for tliese things saith the

[ix

oiie

again he

crying in the

circumcised our ears, so that

we

should hear the word, and not only that

we

should believe,

but also that the circumcision, in which they [the Jews]

trusted, should be abolished.

He

For
flesh*;

has declared that circumcision was not of the

but they transgressed, because an evil angel in-

He

structed them. /

Lord your

says to them, " These things saith the

Grod, (here I find a

command,)

Do

thorns, circumcise yourselves to your Grod."

he,

" Circumcise your

hard of neck "

all

^
.'

But thou wilt

//

say,

"And
But

so also are every Syrian

and

Are those men

also

all the priests of the idols.

also are in circumcision. /

about

all

things

Comp. Eom.

that

ii.

Learn

Moreover the Egyptians

ye, then,

Abraham, the

28.

uncir-

indeed the people have been

part of their [the Jews'] covenant ?

^T

is

t.

circumcised for a seal."

Arab, and

says

" Behold, saith the Lord,

the nations have uncircumcision, and this people

cumcised in their heart "

And why

stubbornness of heart, and be not

Eeceive again

not sow upon

first

children of love,

who gave

Comp. Rom.

ii.

the cir-

29.

BAPNABA EniSTOAH.

ix.]

aicorjv

Kat

coriov VTrrjKovcrav jiov.

afcovaovrat

ol

7r6ptT/jLr]6r]Te

^,

TTokiv Xejei,

iroppcodev,

Xeyeo

}Lvpio<;,

Kai

jvcocrovTaL'

ra? Kaphia'^

Kat

vfJLwv.

Akov6 lapayX, on raSe Xeyec Kvpto<; 6

6 OeXwv ^rjaat et? tov accova, aKorj
'^

tov

tt;? (pa)vr]<^

Kat

iracSo'^ fiov.

A/cove ovpave, Kai evcoTt^ov

Tavra

7ra\tv Xeyet, A.Korj

eiroirjaa

Beo9 aov, Tt? eariv

afcovaarco

29

iraXiv Xeyet,

Ku^to?

ore

yrj,

eXaXrjcrev.

Kat iraXiv Xeyet, AKOvaare Xoyov

Kcti iraXiv Xeyeu,
tov Xaov tovtov,
Ovkovv
epy/xo).
(3o(jl)VTO<^
ev
ty]
cjxjovrj'i

et? fiapTvptov.

ILvptov, ap-)(0VTe<i

AKOvcraTe, T/cva,
7r6pLT6/jL6V

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Tot? aKoa<^ Iva aKOvaco/iev

fjbovov iTLaTevawfJuev

aXXa

r)/jLL^ ^,

Kat

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nrepLTOjir]

r)

ecj)'

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tJ?

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yap

Tahe Xeyei Kupio?

avTov^,

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evpLo-KO) VToX7]y,)

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eft)

TO)

(TKXrjpoKaphiav
v6tT6

Aa^e

Kac

v/bicov.

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I Sou,

AXX'
ycBa.
l6p6i<;

avTwv

peL<i

AXXa

Ktxi

eicriv

In MS.

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Trjv

ov aKXypv-

nravTa ra eOvrj

ovto'=; aTrepLT/jLrjTO^; Kap8ia<=;.

fiT^v TTepLTeT/jbrjTai

^.

AXXa

Apa

Xao^

OVV KCLKeiVOC K

69 cr(f)pa-

7re.piTnr}9r]Tau
^

TT;? Sia6rjK7](i

Kai ol AiyvirTioi ev TrepiTop^rj eiaiv.

ovv, TeKva ayairr]^, irepi

nepLTfii]9j}Tai.

TrepLTfjirjTe^
v/jLcov

(coSe

TrepcT/jiT]-

Kac ira^ Svpo^; Kac Apayjr Kai iravTe<^ ol

TCOV eiScoXcOV

Ma^ere

'^,

XeyeL

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vficov,

aKavdac^,

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0eo?

eir'

Kai tov Tpa')(r]Xov

a/cpofivaTcav, 6 Se Xao<;

aXXa

ov crapKo^ yevrjOrjvat'

etprjKev

Trape/Brjcrav, otl ayyeXo<; Trovrjpo^ eaocj^L^ev

TrepiTixrjTai.

iravTwV OTi A^paa/x

l^ae.
"^

epis.

>?)U(s.
'^

iCioXtuv.

cireiperai

THE EPISTLE OF BAENABAS.

30

[ix., x.

cumcision, looking forward richly in spirit unto Jesus, practised circumcision, receiving the doctrines of the three letters.
i'

Por

says, " And

it

eighteen

What
that

it

men and

Abraham circumcised out of

his household

three hundi^ed."

then was the Knowledge given to him?

says " eighteen "

" three hundred."

first,

Thou

and

after

Learn,

making a pause, says

hast the eighteen as Jesus

and

because the cross in this one was about to have the grace,
says, " and three hundred."

It signifies Jesus therefore

[Abraham] knew

w^ord

but

Why

X.]

because he placed in us the engrafted

this,

gift of his covenant.

by

He

the two letters [IH], and by the one [T] the cross./
/

it

Wo

one has learnt from

me a more real

for you] because ye are worthy.

[it is

did Moses say, "

Te

shall

not eat the swine, nor

the eagle, nor the quick-of-wing, nor the raven, nor a fish

which hath not a

U-

in his

scale

on

itself

"?

He

took three doctrines

mind./ Moreover he says in Deuteronomy, " And I

my

will establish

ordinances with this people."

Is

it

not,

command that we should not devour ? Moses

spoke in spirit. As to the swine, about this he meant. Thou
shalt not join thyself, saith he, to such men as are like

then, Grod's

'

swine.

That is, when they live riotously they forget the Lord, but
when they come to want they remember the Lord as also
the swine while it devours, knows not its master, but when
;

it

is

hungry

silent./ "

it

cries out,

wing, nor the

kite,

nor the raven."

means, be joined nor be

by labour and sweat

seize

and on receiving [food]

is

again

Neither shalt thou eat the eagle, nor the quick-of-

like to such

Thou

shalt not,

he

men, as know not how

to procure the food for themselves, but

on that of others in their lawlessness, and while walking

about in guilelessness are watching, and are looking about for

BAPNABA

ix.,x.]

7rpcoTO<;

irpLT0fjb7]v 8ov<;,

Tov

6t?

-v/ra?

Irjcrovv,

EIIISTOAH.

ev Trvevfiari irXovacw^i irpopXe-

irepterepbev A/3paa/bL

oiKov avTOV avSpa^i SeKaoKTco

Tt9 ovv

1)

Xa/3cov 7' ypa/jUfMaTcov

irepiere^iev,

Aeyei yap, Kat

Soyfjbara.

31

/cat

tov

e/c

TpLaKoatov^.

hoOetcra^ avrcp yvwaL<;

Ma^ere,

otl tov<;

heKaoKTCO irpcoTOv^, Kai hiaaTripua 7rotriaa<; Xeyec rpcaKO-

To heKaoKTw

aiov<^.

rovTcp 7]fieWev e%etv

ArjXoi ovv TOV

[Jbev

e')(6L<;
"

OcSev otl

avTov Oefievo^

ev

aXXa

efiaOev air efiov Xoyov,

'Otl Se Mwo-iy?

X.]

Xeyec, Kac rpLaKoa-tov^;.

Irjaovv ev rot? SvaLV ypa/jL/juacnv, Kac

ev T(p evi TOV crTavpov.

T779 hia6r)ic7]<;

Irjaovv otl he 6 aravpo'^ ev

t7]v %<xpfci/

rj/jbiv.

ttjv /ji(f)VT0V

otl u^lol ecre

eLirev,

Ov

Scopeav

OfSet? yvrjaocoTepov
vfiL<;.

(f)ayea-06 'XpLpov,

ovt

aeTov, ovTe o^vTTTepov, ovTe fcopaKa, ovTe Lj^^dvv o? ovk

e-^eL

Kat

eavTW

XeiTLha ev

hLaOrjcrofxaL

/JLOV.

TpLa eXa^ev

Apa

Ov

eLirev,

avveaei Soy-

Trj

tw

AevTepovo/j.o),

tov Xaov tovtov Ta ^LKaLcop^aTa

irpo'^

ovv ovk eaTLv evToXrj (deov to

Mwuctt;? 8e ev TrvevfiaTL eXaXrjcrev.

TOfTO

ev

IIepa<; ye tol XeyeL avTOL<^ ev

fjuaTa.

KoXXr]6r]o-r] ,

(J)7](tlv,

/jltj

TpcoyeLV

To ovv yoLpLov

tt^o?

av6p(OTroi<; tolovtol<^,

OlTLVe^ eLCTLV OflOLOL ')(Oip(DV.

OTav

TovTeaTLV,

airaTaXwcTLv

tov

eirLXavOavovTaL

TLvpLOV, OTav 8e vaTepovvTaL eTTLyLvcoa/covaLV tov Ku/otov

ft)?

Kai o

'yoLpo'^

OTav Tpcoyet tov

fcvpLov

ovk

oL^ev,

OTav Se

OvTe

TveLva^ Kpavya^eL, KaL Xa/Scov iraXLv aLcoira.

<^ayrj

TOV aeTOv, ovSe tov o^vTTTepov, ovSe tov LKTLva, ovTe tov

Ov

KOpaKa.

jjLrj,

cj)7](Tcv,

KoXXijOrjar),

ovSe

OfioLcoOijo-rf

avOpwiroL'^ T0L0VT0L<; oiTLve<; ovk OL^aaLv SLa kottov KaL

l8pct)T0<i

eavTOL<i iropc^eLv ttjv Tpo^rjv,

Ta aXXoTpLa
paLoavvrj
In MS.

aXXa

apira^ovcTLV

ev avo/juia avTcov, KaL irepLTrjpovaLV ev aKe-

TrepL7raTovvTe<i, KaL irepL^XeirovTaL TLva eK^v-

doQiaa.

exiv.

ttlvu.

aicepeoffrvi].

THE EPISTLE OF BAENABAS.

32

whom

may plunder

they

[x.

As

in covetousness.

also those

birds alone do not procure food for themselves

how they may

but sitting idle seek

by labour

eat the flesh of others,

being plagues in their wickedness.

"And

polypus, nor the cuttle-fish

Thou

they should not eat them."

men

shalt not, he means, be like such

as are

ungodly

to the end,

and are already condemned to death, as those

little fishes,

which alone are cursed, which swim in the deep,

not diving about like the

t below

like to such

Thou
;

but which dwell in the earth

/ Moreover

"

shalt not be a corrupter of boys,

because the hare year by year enlarges

of discharge, for as

be,

rest,

the deep. / " Moreover thou shalt not eat the hare."

Wherefore ?

Thou

many

years as

many

so

it lives

Thou

shalt not eat the hyena."

nor be

its

place

has

it.

shalt not

he means, an adulterer, nor a corrupter, nor be like to

such.

Wherefore ? Because that animal changes

every year, and one time

5

thou shalt not eat," he says, "the Smyrna, nor the

its

nature

male, and at another time female.

is

Moreover he properly hated the weasel.

Thou shalt not, he means, be such a one as those of whom

we hear committing wickedness in the body for uncleanness
nor shalt thou join thyself to women who commit wickedness
by the mouth and by uncleanness.
<^

ceiveth in the mouth.

Por

received three doctrines, thus spoke in spirit

the desire of the flesh received

/

animal con-

this

Then about meats, Moses having

them

but they after

as about food.

same three

David, however, accepts knowledge of the

doctrines,

and says in

like

manner, " Blessed

is

the

walketh not in the counsel of ungodly," as the

darkness into the depths;

way

of sinners," as those

Lord, as do the swine

"

man who

fishes

"and who standeth not

who

sin while

and who

go in
in the

seeming to fear the

sitteth

not in the seat of

BAPNABA Eni2T0AH.

X.]

'09 Kat ra opvea ravra fiova

Sea TTjv 7r\ov^Lav.

(TcocTLV

33

Sea KOTTov eavTOL^ ov 7ropL^L TTjv Tpo(^r]v,

KaOrjfjbeva

aWorpca^;

ttco^

6fc^rjTi

crapica<^

aWa

ap'ya

(j^ayrj,

ovra

XoLfjLa rrj irovrjpia avrcov.

K<xt ov (pajij,

ov

(77]7TLay,

cr/jLvpvav

(f)7](n,v,

Ov

cpaycDcrLv,

fJLrj

ircoXvirav ovSe

ovSe

ofMOicodTjcrj)

cf)7](TLv,

fjurj,

avOpwiroL'^ TocovTOC^ oiVtve? ecacv acre/Set^ 6t9 to TeXo?^

Kat KeKpifjuevoL

tco Oavarca,

rjSr]

ra

jiova eirLKarapaTa

Ov

fjbTj

ev rrj yr) Karco

ov

oaa yap

TTjV

vaivav^ ^^7?7'

^r)

errj

ovSs

TOcravTa<;

O^

1^1)

e^j^et

Tlpo<i

^t^ctlv,

yevrj

a^ohev-

ttjv

AXX

rpvira^.

fjiOi')(o<;,

11^09 tl

ofioicodrjar] tol<; tolovtol'^.

TO ^(oov TovTO Trap' eviavTOV aXXaaaeu

fiev

KoXvp.-

tov j3v6ov

<f>ayr}.

firj

Kar evcavrov TrXeove/crer

(TLv,

T0T6

t<x c)(^dv8La
fir)

yevrj 7raLSocf)6opo<;, ovSe 6/jLOiO)97]ar} toc<; tolov-

Tot9' OTC 6 Xaycoo<;

<^6opev<=;,

ravra

icai

AWa nau tov BaaviroSa

KaTOLKet^.
;

w?

/SvOm vij^erac,

W9 KUL ra \oLira, aXka

/ScDvra

TL

ev tco

ttjv

On

(pvatVy Kao

AXXa

appev, Tore OrjXv ytveTat^.

ovBe

ovSe

Kai

Tr}v

aXrjv e/jLLo-7](7ev KaXo)'^.

Ov

fiy, (f>T]cnv, yevri6r)<^

tm

7rocovvTa<; ev

To yap

otoL'9

aKovofiev avofiLa<i

aKaOapaiav ovhe Tai<; ttjv

tw aTo/iaTt, Kat aKaOapaia koXXt]Hepu [xev
tovto tm aTOfxart Kvei.

acofiaTL ^l

avojjbiav TroLovcraL<^ ev
Orjcret.

tolovto^

^o)ov

Tcov ^pco/iarcov XajScov Mcov(77]<^ Tpia hoyp^aTa ovrco^ ev

rrvevfian eXaXrjcrev, ol Be KaT eiriOvfitav

tttj^

crapKO'=;

ceJ9

irepi j3p(ocrew<; TrpoaeSe^avro.

Aafi/Savet^

8e

avTcov

tcov

AavecS, Kau Xeyeu

ofMOLco^,

Tptcov

Soy/iiaTcov

MaKapio^; avrjp 09

yvcoaiv

ovfc

eiro-

aae^wv, Ka6a)^ Kat ol i^Ove^i iropevovTai

ev cTKOTeo ^ et9 Ta ^aOrj' Kai ev oBw dp^apTcoXcov ov/c eaTrj,
Ka6co<; ol SofCOVVTe^ (^o^eiaOai'^ tov KvpLOV dfiapTavovcrtVj

pevOi) ev povXr)

0J9

ol X^^P^'''

In MS.
^

Xafifiavi.

'^^^

jcaroiKt.
^

GKOTi.

^"^^
-

KaOehpav
nXeove.

^ (}>oj3i<79c

Xotficov

ovk eKaOiaev,

THE EPISTLE OF BARNABAS.

34

when

the pestilent," as do the birds

//

Hold thou

this

sitting for their prey.

in a perfect manner.

"And

says about food,

[x., xi.

/And Moses

again

and

eat every thing cloven-footed

that draweth up [the cud.]"

Why
it
it

Because when receiving nourishment

says he so ?

knows

Him who

nourishes

What

commandment.

Him

spake well, looking to the

who

That we

mean?

then does he

should join ourselves to those

who

and resting upon

it,

He

seems to be made glad.

fear the Lord, to those

meditate in their heart on the explanation of the word

which they have received, to those who preach the judg-

ments

of the

Lord and observe them,

that meditation

is

work

and
/-^

man

Because the just

his laws.

the cloven-

both Malks in this world,

Look how well Moses

also looks for the holy age.

made

who know

and to those who

And why

ruminate on the word of the Lord.

footed?

to those

of gladness,

But how could they [the Jews] perceive or

understand these things

But we,

rightly understanding

the commands, rightly preach as the Lord wished.

this

Tor

we

purpose he circumcised our ears and hearts, that

might understand these things.

xi.]

Let us inquire about

care to
cross.

whether the Lord took

this,

show beforehand about the water and about the

About the water indeed

how they would not

it

receive the

was written

of Israel

baptism which bringeth

remission of sins, but would build up one for themselves.

i_ For the prophet says, "

Be

astonished, ye heavens, and let

the earth shudder yet more at this, because this people hath

they have forsaken

me

and have hewn out for themselves a

pit

done two things, and wicked things

the fountain of

of death. / Is

ye

life,

my

shall be as the

holy

hill

Sinai a

desolate

young of a bird which

fly

rock

For

away w^hen

BAPNABA EniSTOAH.

X., xi.]

KaOw^ TairereLva^

Kat

tt;?

Trept,

<f>a'yea6e

eL^i

'Ore rrjv

avTOV, Kai

KoWaadaL

Kat

Xa/ju^avcov ocBev rov rpe-

rpocj^rjv

fiera rcov

6 eXajBov

evcppoavvTjf;,

Kai

Tt ovv Xeyec

ev

rrj

ScKatco/LiaTa K.vpLOu

Kai

ava/JLapv/c<j)/j.evov

Se TO hi')(riXovv

KO(TfX(p irepiiraTei^ ,

'On. Kai 6

r]

eaTiv epyov

[jbeXiTrj

rov Xoyov rov Kuptou.

ev tovtco

^iicaLO<^

Kac rov ayiov aiwva etc^eyerai.

ravra vorjaac

t]

avvievai;

^e

/H//.669

T(p

B\e-

AXXa

evo/jLoOeTTjaev Mcov(J7]<^ KaX(o<;.

tto)?

Kvptov, [xera

Siao-TaX/JLa prj/naTO'^

XoXovvtwv ra

fjuera rcov

rov

cj^o^Sovfievcov

rrjpovvTcov, /lera rcov ethorcov bii

eKeivoi^

reXetw?^.

Mcoucr?;?,

avT(p ava7ravofivo<; evcfypaiveaOai

e7r'

Twv fiekerovvTwv
KapSca,

Trere

Xeyeo

KaXft)? eiTrev /SXeircov ttjv evToXrjv.

oofcei.

Tt,

E^e

dpTrayrjv.

ttoXiv

irav hi')(ri\ovv Kai fiapuKovfievov.

Tc Xeyec
(f>ovTa

KaOrj/xeva

^pcoaeco^

35

iroOev

Sitcaico'^

V07]aavT<; ra^i 6VToXa<i 8LKaicD<; XaXov/iev &)? rjdeXrjaev 6

Aia tovto

KvpLo^;.

irepiereiJiev Ta<^

aKoa^

rjfjbcov

Kac Ta?

KapSta<;, Iva avvico/jiev ravra.

xi.]

ravra,

Z7]rrfcrcofjiv

eu

efieXT^aev ro)

Kvptw

(pavepcoaat rrepi rov v8aro<; Kai rrept rov aravpov.

/jbv

rov vBaro'^ yeypairrai,

em

rov laparjX, irw^ ro /3a-

TrrtafjLa ro cpepov a(l)6aLv dfiapricov ov

aXX' kavroL<; OLKohofXTjaovcrtv.

YiKar7]9i, ovpave, Kai

irrjyrjv

yap

<^cjl>7]<^,

In MS.
^

em rovrco rrXeiov^

ovro<;'

6 7rpo^T]rr]<;,

(ppi^arco
e/jue

r)

yr),

Mt;

Ecrecr^e^

vocraoi aviTrra/Mevoi voaaia^ acfteipr)-

TTF.Tiva.
^

on

eyKareXiirov

eanv ro opo^ ro dyiov fiov %eiva

Trereivov'^

Trepnrari.

T-poahe^ovrac,

Kai eavroi<^ copv^av ^oOpov davarov.

epriixo<^

&)9

/jltj

Aeyet yap

Bvo Kai irovTjpa eiroirjaev 6 Xao^

Trerpa

rrpo-

Hept

ttKiov,

reXiwp.
"*

eaeadai.

(payeaOai,
*

ireTivov.

ev<ppeve(79ai.

THE EPISTLE OF

36

removed from the nest."

And

BAENAIBAS.

[xi.

again the prophet says,

" I will go before thee, the mountains I will

make

and

level,

the copper gates I will break, and iron bars I will crush,

and I

will

give to thee

secret

hidden unseen treasures,

know

that I

am

so that they shall

t)

And

the Lord God.

thou shalt dwell in a lofty cave of a strong rock, and

Te

w-ater shall be faithful [or unfailing].

and your soul

in glory,

shall meditate

on the fear

its

king

shall see a

of the

Lord."
lo

And

again

it

"And

says in another prophet,

who

he

doeth these things shall be as a tree planted by the courses

of waters, which shall yield
leaf shall not fall

its

earth.

shall

the thistleface of the

not stand up in judg-

ment, nor sinners in the counsel of the righteous

Lord knoweth the way

ungodly

of the righteous,

shall perish."/

Mark

ye

its

shall prosper.

Not so the ungodly, not so, but may it be as

down which the wind sweepeth away from the
Therefore the ungodly

and

fruit in its season,

and whatever he doeth

off,

for the

and the way

how he

of the

has distinguished

the water and the cross to the same end.

For

this

means.

down

Blessed are those

who

into the water

for their reward, he says, will be in its

season

then, says he, I will repay.

And now
fall

while trusting on the cross go

off."

the

This

[prophet]

says

" Their leaves

not

shall

means that every word which

shall

go

out of your mouth shall be in faith and in love, and for the

again another prophet

"And

indeed the land of Jacob was praised above

every land."

This means that he will glorify the Vessel of

his Spirit [the

body of Jesus].

says,

And

conversion and hope of many.

'

Then what

says

there was a river flowing on the right hand

arose beautiful trees

and whoever

it ?

"

And

and from

shall eat of

them

it

shall

BAPNABA EHISTOAH.

xi.]

Kat

jxevoL.

iraXtv Xeyec 6

CfJiiTpocrOev

aov, Kat

rpt^co, Kav

/jLO)^\ov<i

7rpo(f>T]TT]<;,

opt] o/jloXlo),

Trerpa^

Kat

aoparov^i,

Scjoctco

ctol

Iva fyvcoaiv

KaroLKrjaei^ ev

v-\\rrj\(p

Kat ro vScop avrov irtarov

L(T')(vpa<^,

/SaaiXea pbera So^?;?

TropevcTOfiai

aiSrjpov^ avvKkaao}, Kai

eo?.

Ku/Qto? 6

eyco

a7r7]\ai(p

l^yoj

Kat 7rv\a<i ')^a\fca^ avv-

67](Tavpov<^ cncoTov<^, a7roKpv(f)OU<i,

on

37

o-y^reade,

Kai

rj

'^vy(r} vfxoyv /jLeXerrjcrec

cj)o3ov Js^vpiov.

Kat
TTOtcov

ttoXlv ev

aWw

7rpo(f)r]Tr] Xeyei,,

Kat earac

TO ^v\ov TO 7r6(pvTVfjL6vov iTapa

ft)?

avrov Scoaet

Tcov vSarcov, 6 rov Kapirov

Kai TO (f)vWov avrov ovk aTropvrjcrerai,

av

aXX

ovT(o<;,

(o^ 6

ev

rravra

oaa

acre/SeL'^, of;^

^vof?, ov eKpirrrei 6 avefMo<; airo rrpo-

Aca rovro ovk avacrrrjaovrai

acoTTOv T^9 777?.

ravra

Kacpw avrov,

Kat,

Of;^ ovrco^ ol

KarevoScoOrjaerai.

iroir)

Ta<^ 8Le^oSov<i

ol aae/3et<^

ev Kpcaec, ovSe d/jLaprco\oL ev /BovXy BtKatcov' drtycvcoaKet^

KvpLO<; 680V ScKaccov, Kat 6So<; aae^cov airoXeirai

crOaveade^

irco^

to vScop Kat rov aravpov

Tovro yap

ojptaev.

Xeyet'^,

eXmaavre^; Kare(3r](jav

ei?

6^ XeyeL,

KaL

7]v

rj

inareL

yrj

rov aravpov

airohcoaco.

(f)r)aiv,

(f)vXXa ovk aTTopvrjaerai.

v/jlojv

Tovro
Sta rov

KaL ayairrj earaL, KaL eTrtarpo-

Kat

Kat eXTTLEa TToWot?.

XeyeL,

em

irav prjfia 6 eav e^eXevcreraL e^

(TTOjjLaro^ v/jL(ov ev
(j)7jv

Ta

ol

At-

'.

ro avro

ro vBcop' on, Tov /xev fxtaOov,

XeyeL, ev Katpcp avrov, rore,

Nuv he
XeyeL, on

MaKapLOi

em

rov laKco/B

ttoXlv erepo<;
eiraLVOvpuevr]

''

7rpo<pT]rr]<;

irapa iraaav

Tovro XeyeL, ro (TKevo^ rov irvevfiarO'; avrov

So^aaeL.
Etra tl XeyeL; KaL 7]v iroTafjio^ cXkcov e/c
Be^icov, Kai ave/SaLvev e^ avrov SevSpa oypata, Kat 69 av
TTjv yrjv.

In MS.

yeivdjaKi.

Conjecture, 6 irpofrjTijs.

aTroXirai.
^

ttloti.

"

aKjOavenOai.

eraipos.

Xeyi.

THE EPISTLE OF BAENABAS.

38

live for ever"*;, 'because

ii

burdened with sins and

fruit in the heart,

trust

Jesus in

in

we

and we come up again bearing

filth,

our

into the water

"And

spirit.

[of

God] and the

whoever

shall eat

This means, Whoever, says he,

hear these things which are being spoken [or preached],

shall

shall believe, shall live for ever.

xii.]

In

manner he again

like

distinguishes about the

And

cross in another prophet, saying, "

things will

be bent

o^

down

and haviug the fear

of these will live for ever."

and

indeed go

[xi., xii.

come

to pass, saith the Lord,

down and

shall

some time these

when a tree shall

when blood

stand up again, and

shall

drip out of the tree."

cross,

and about him who

And

at

is

Thou hast again about the

to be crucified.

he again speaks to Moses, when Israel

defeated under the foreigners.

And

is

being

that he might remind

them when being defeated that they were delivered up

to death for their

sins,

the Spirit says to the heart of

Moses, that he should make a figure of the cross

of

him

that was to suffer; "for unless," says he, "they put their

on him they

trust

fore placed one

and standing

fight,

out his bauds

when he

will be defeated for ever."

weapon upon another

fore ?

let [his

so as to be higher than

and thus

Moses there-

in the middle of the

all,

stretched

Israel again conquered.

hands] down, they were

killed.

Then

'"Where-

In order that they should know that they cannot be

saved unless they put their trust on him [or on the cross].

And

again in another prophet he says, " I have

stretched forth
dictory to
5"

my

my hands

just path."

to a people unbelieving,

all

the day

and contra-

Again Moses makes a type of Jesus, that

* Compare Eev.

xxii. 1, 2.

it

was necessary

BAPNABA EniSTOAH,

xi., xii.]

39

i>^yV ^? cLVToyi/ ^rjaeraL et? rov aiwva' on 77yLtet?^ fxev

Kara^aivo/xev^ et? to vBcop jef/.oyT<; afMaprtcov Kai puirov,
ava^aLvofjiev

/cat

^o^ov, Kai

09 av

et?

rov Itjctovv v tm Trvevfiaro

airo tovtcov ^rjo-erat et? rov

(j^ayrj

TovTO Xeyei, 'O?

auova.
fievcov,

Kap7ro(j)opovvT<; v rrj /capSta, Kac rov

eXinSa

Tr]v

Kat

6-)(^ovT(;.

av, (priaiv, aKovarj tovtcov

Kai iriaTevaeij ^rjaeTac

xii.]

'OyLtotft)?

et?

XaXov-

tov atwva.

iraXiv irepu tov crTavpov oph^et ev

7rpo(j)7]Tyj Xe'yoiv,

oto Kai iroTe

aWo)

TavTa avvTeXeadrjcreTat,

Xeyet Ku/Oio?, orav ^vXov KXcOy Kac avaaTy, Kai oTav e0

^vXov

al/jba

E^et? iraXiv

aTa^y.

irepi

tov aravpov Kai

TOV aTavpovaOai [xeXKovTO^.

Aeyei Se iraXiv

fjLOVfJbevov^i,

Kat

OTt hia

ra?

iva

viro/jLvrjcrei

a/jLapTia<;

avTov<; TToXe-

avTcov irapehoOrjaav et?

Kaphtav M&)cre9 to

BavaTov, Xeyei

et? t7]v

iroiijay tvttov

tov aravpov tov /LteXXovro?

eav

eXinaodaiv

jJLT],

(^7]aiv,

IJia(p

TJ)^

eir

avTw

7rvy/jLrj<;,

Kai

v-ylrrjXoTepo^;

irvevpia, Iva
7racr^etv_,

on

tov atcova iroXe-

et?

TiOyaiv ovv Mojuctt;? iv

jjLrjdTjcTOVTai.

tov TaparjX

Tfo yicovcrrj, iroXepLOVfievov

VTTO Tcov aXXo(j)vX(ov.

ecj)'

ev oirXov ev

iravTwv

<7Ta66L<;^

6^Tivev^ Ta<; '^etpa^i^, Kai ovTco<i iraXiv eviKa 6 lo-parjX.

^iTa oiroTav KaOeiXev

'

eOavaTOVVTO,

jvcoaiv OTi ov BvvavTai acoOrjvac eav

G(D(Tiv.

ITpo? Ti

/jlt]

'Iva

avTcp eXiri-

eir'

K.ai iraXiv ev erepcp 7rpo(p7]Ty Xeyei, 'OXrjv ttjv

rjfiepav e^ejreTaaa Ta<i ')^eipa<; fjuov 7rpo<;

Xaov

aireiOr)

^,

Kai avTiXeyovTa 68a) BiKata fiov.

TlaXiv Mwctt;?

irocei

e%eTivev.

X'P"^-

tvttov tov Jrjaov, OTi Set

KarajSevofiev.
^

KcaQikev.

^
^

avajSevo/jifv.
airiQr].

Si.

avTOV

(jraOi

THE EPISTLE OF BAENABAS.

40
for

he

him

to suffer,

who

and

lie

[xii.

make us

Mill himself

to live,

they thought had perished, in the sign of Israel

For the Lord made every kind

falliug.

bite them,

and they

the serpent

serpent to

of

died, (since the transgression through

had happened in the case of Eve,) so that

he might convince them, that because of their transgression

/ And moreYe shall not

they were given up into the straits of death.

over this

man Moses when commanding,

have either a molten image or a

"

image for your

grav'-en

God," himself wrought that he should show a type of Jesus.

Therefore Moses wrought a copper serpent, and placed

an honourable manner, and

the

called

it

in

by pro-

people

^ clamation. /AVhen then they came together they besought

Moses that he would offer up prayer for them, for their
healing.

And Moses
of

you

spake to them, " When," saith he, " any one

shall be bitten let

him come

placed on the pole, and

though dead

is

And

saved"*.

let

able to give life

thus they did.

all

things f.

/What

again says

Thou hast again

of IN'aue [Joshua the son of

Q
'

to

all

will be

in these

him are

for

Jesus the sou

Xun] when he gave

name, as being a prophet, that

hear,

him and

Moses

is

belief that it

and immediately he

things the glory of Jesus, for in

0^

to the serpent which

him hope with

to

him

this

the people should only

and that the Father would make

all

things

known

about his son Jesus? /Moses therefore says to Jesus the

son of Nave, on giving him this name,
a spy of the land,

what the Lord

'

Take a book

saith, that

when he

sent

in thy hands,

thou shalt cut

off

him

as

and write

from the roots

the whole house of Amalek, thou the son of God, in the

Compare John,

iii.

14.

t Col.

i.

16.

BAPNABA EHISTOAH.

xii.]

iraOeiv, Kai avTO<^

XeKevac, ev

^(ooirotTjcreL,

iva

77

6v av So^ovacv airoXo)-

ttltttovto^ tov laparjX.

(T7]/jLL(p^

yap Kupto? iravra o^lv SaKvetv'

{7TlS7}

Rva

ovre yXvTTTOv

et?

Sei^et.

0eov

Ovfc

Uocet

vfjitv,

ovv

ye tol

Tiepa<;

et?

ol/to?

ovre ^wveuTov

ecTTLV vjjLLv

avro^; Trocet iva rvirov tov

Mwucr?;? '^oXkovv

TidrjaLV ev8o^co<i, /cat K7]pvy/iaT(, KaXeu

OovT<i ovv eiTi to

eyevero,)

irapapaaiv avrcov

tt^j^

6Xf\jnv Oavarov Trapa^oOrjo-ovraL,

Mrjova7]<; VTLXa/jivo<;'^y

^Trocrjaev

avTov<i, Kai aTreOvjjaKOv,

7rapa^aaL<; Sia tov o^eo)? ev

ekey^y avrov^ ore Sia

\7]crov

41

ocpLV,

fcao

EX-

tov Xaov.

avTo eSeovTO Mcoaeo)^ Iva

irepi avTcov

aveveyKrj Serjaiv irepc tt}^ caaM<^ avTcov.

EtTrev Se Mcoo-?;? Trpo? avTOV<;, 'OTav,

T?

vfjjcov,

eXOeTW

Kai

fjbevov,

SvvaTac

eirc

tov ocpcv tov ein tov ^uXov

eXirtaaTO

ovTco^ eiroiovv.

'iTL(TTevaa<^

Kat

^(ooTTOLTjcrai,'

oti

7rapa')(^p7]/jLa

E^j^et? iraXtv

TOV Irjaov, oTi ev avTw Ta iravTa Kai

ovojjba,

ovTi

7rpo(l)7jTr],

UaTTjp iravTa (pavepoi

Mft)L'0'7;9
eirefJLirev

Ta<^

l7]aov

vio)

ttjv

VKpo<;

Kai
So^av

Ti Xeyei

et? avTov.

e7ri9ei<^

avTw tovto to

Iva fiovov aKova-y ira^ 6 Xao<i, oTt 6

irepi

l^avr]

tov Tlov lyaov

e7ndei<;

Aeyei ovv

tovto ovofia oiroTe

ei^

aov, Kai ypa^jrov d Xeyei K.vpio<;, OTi eKKO^Iref^

eK pi^cov TOV oiKOv iravTa tov A/jLaX7]K 6

cov

avTov KaTaaKoirov t^? yv^, Aa/Se (Bi^Xtov

')(eipa<^'^

In MS.

avTO^

eirifcet-

acoOrjaeTai.

Kai ev TOVTOi<^

iraXiv MwL'cr?;9 Irjaov via) Nau?;

3^%%

(^7}criv,

(XiJixioj.

daKvtv.

eiriSr].

vlo<;

tov ^eov

evTi\a[X6iws.

ctt'

kuXi.

THE EPISTLE OF BAENABAS.

42
last days."

'

[xii., xiii.

Behold again, Jesus was not the son of man,

but the son of Grod, and was by a figure made manifest in

flesh*.

Since then they were to

was the son of

that Christ

sa}^

David, David himself, fearing and understanding the error

The Lord said to my lord, Sit

my right hand until I make thine enemies a footstool
And again thus says Isaiah, " The Lord said
feef't.

of the sinful, prophesied, "

thou on
for thy

to Cyrus,

mine anointed one, whose

right

hand he

held,

Nations shall yield obedience before him, and I will break in

pieces the strength of kings."

Lord and the son

xiii.]

And

let

Behold how David

him

us see whether this people or the former

the heir, and whether the covenant

calls

of God.

Hear then about the

people,

is

for us or for them.

is

what the scripture

says.

"And

Isaac prayed for E-ebecca his wife because she was barren

"

and she conceived."

Then Eebecca went

the Lord, and the Lord said to her

'

Two

to inquire

from

nations are in thy

womb, and two peoples in thy belly, and one people shall be
more powerful than the other people, and the greater [or
elder] shall serve the smaller [or younger].'

"

You ought to understand who Isaac was, and who Eebecca,

whom he has shown that this people should be
greater than that. / And in another prophecy Jacob says
and about

i_j

yet

more

clearly to

Joseph

Lord hath not deprived me

to

me

that I

may

his

son, saying, " Behold, the

of thy presence

bless them."

f And

bring thy sons

he brought Ephraim

and Manasseh, wishing that he should

bless

should be Manasseh], as he was the elder.

Ephraim

brought [him] to the right hand of his father Jacob.

* 1 Tim.

iii.

16.

[this

Eor Joseph

t Matt. xxii. 44.

And

BAPNABA EniSTOAH.

xii., xiii.]

60"%aTa)V rcov
avOpcoTTOVj

EiSe TraXiV, Irjaov^,

rj/jiepcov.

aWa

43
vlo^

ov')(^i

tov Seov, tuttg) Be ev aapKc

vlo<;

(jiave-

pwOei^*
ETret

ovv fjueXKovcnv Xeyeii/ ore ^pLaro^; u/o? Aa/3/.8

eartv, avTO<i irpo^rfrevei AajBcB

TT^v

irXavrjv tcdv

jjbov,

KaOov K

8e^C(ov /xov
iToBcov

crov.

}iaaca<;, EtTrev

Kvpto<i

rw

TYj^ ')^6tpo<^

TTjcrev

adev avTov

TTj'^

eOvrj,

Kat

av

eco<;

Tcov

viroTTohiov

Kai avvicov

(jio/Sovfjuevo^i

Y^nrev Kvpio^i tco Kvptcp

ajiapTCoXttiV,

Oco rov^ 6')^0pov<i

Kat

Xejet

irdXiv
fiov

')(^piaT(ti

Kvpw

avTov, eiraKovaai

8^ia<^

gov

ouro)^

ov eKpa^

e/jbirpo-

Et8e

La'x^vv /SacriXecov Biapprj^co.

Aa/SiS Xeyet avrov l^vpcov Kat vlov eof.

TTo)?

xiii.]

EtSw/xev he

T09, Kai

r)

et ovto<; 6 \ao<; K\r)povo/jLec eo 6

BiaOrjKr] et?

?7yu.a9

ovv irepu tov \aov, tl Xeyet

irepi

VepeicKa^

Etra

avveXajBev.

piov, Kai eiirev

ypacprj.

rj

on

avrov,

tt;? jvyacKo<;

irpw-

AKOvaare
ESetro Be laaaK

KeLvov<^,

et?

r]

areipa^ tjv Kai

e^rfkOev VejBeKKa irvOeaOai irapa

Kfpio?

Avo

7rpo9 avrrjv,

eOvrj ev rrj

Ku-

yaarpi

aov, Kai Bvo Xaoi ev ry KoiXia aov, Kai virepe^ei Xao^

Xaov, Kai 6

fiei^ov

Kiadaveadai
Kai

eiTi Tiv(DV BeBei'X^ev

Kat
TTpo?
fie

ev aXXr} 7Tpo(f)7]Teia''

Iva evXoyrjGW

Kai Mavaaar],
TTpealSvTepo^

o^iXerai.

fxei^cdv 6 Xao'^

ri<;

Ve^eKKa,

rj

ovro^

t]

eKeivo<;.

(pavepcorepov 6 laKco^

Xeyei

7]v.

eiri.
^

gov

OeXcov tov

'O yap

ceSixev.

irpoaa'yaye

Kai

avTov^.

TOV iraTpo'^

X^i'pci

In MS. : 1

eXaaaovi.

laaaK, Kai

tov vlov avTOV, Xejcov, IBov, ovk eaTeprjaev

Icoarjcf)

Be^iav

tco

Tt? 6

on

Kvpio<; tov irpoawrrov

crov,

BovXevaei

ocjyeiXere

^(ppai/ji
IwaTjcj)

"^

irpocprjTia.

tou? v/of?

Iva

Yi(j)pai/ju

evXoyrjarj,

oti

Trpoarjyayev et? ttjv

Et8ev Be iaKoo^ tvttov

Ia/caj/3.

eiraKovae.

/jLoi

Trpoar]yayev

aripa.

"*

Conj. jxei^iov.

THE EPISTLE OF BAENABAS.

44

Jacob saw in

what does

it

and placed

And

type of the future people.

spirit the

"And

say?

[xiii., xiV.

Jacob set his hands crosswise,

hand on the head of Manasseh

his right

[this

should be Ephraim], the second and younger, and blessed

And

him.

Joseph said to Jacob, Change thy right hand on

to the head of
is
it,

and he also
(^

Ephraim

my first born son.

my child, I know it,
Ye

see

should be

for he

Jacob said to Joseph, I

know

but the elder shall serve the younger;

shall be blessed."

upon which
first

them

of

it

was

fit,

that this people

and heir of the covenant. /If then moreover

through Abraham

it

was mentioned, we have the

AVhat then says

fection of our knowledge.

when he

should be Manasseh]

[this

And

it

to

full per-

Abraham,

alone on believing was placed in righteousness ?

" Behold, I have

made

Abraham, the father

thee,

of the
*.

nations which believe in Grod though in uncircumcision"

xiv.]

Yes, but

let

us

know whether

the covenant which

he swore that he would give to the fathers, to give to the

people, whether he has given

were not worthy to receive

prophet says, "
nights on
of the

has given

but they

it,

because of their sins.

And Moses was

Mount

Lord

it

He

it.

/Eor

fastiug forty days

the

and 40

Sinai that he might receive the covenant

for the people."

And Moses

received from

the Lord the two tables written in spirit with the finger of
the Lord's hand.

them down
3)

And

And Moses when he received them

to give

them

brought

to the people.

the Lord said to Moses, " Moses, Moses, go

quickly, because thy people,

whom

thou broughtest out from

the land of Egypt, hath broken the law."

ceived that they had

made

down

And Moses

per-

for themselves molten images

* Comp. Rom,

iv. 3.

xiii.,

Tft)

BAPNABA EIII2T0AH.

xiT.]

laKco^ evaWa^a^ ra?

Merafe aov

laKcolB,

^(l)pac/jb,

OIL TTpcoTOTOKOfi

irpo^ \aKwj3

'^,

vlo^ ecTTtv.

/jLOV

Kat
eire-

Kat

he^iav

tt^v

avTOv, Kai

Xeyei

Mavaaarj rov Sevrepou

Kai vecorepov, Kai v\oyr)o-6v avrov.

TT/oo?

')(eLpa<;

6r]Kev TT^v Se^Lav ein rrjv KecpaXrjv

Kat

Tou Xaou rov fxera^v.

TTvev/jiaTL

eTTOLijaev

45

,,

OiSa, t6kvov, oiBa, aXX' 6

enrev

loicTTjcf)

eiro

rrjv KecjiaXrjv

Kat

i7rev

/jbei^cov

laKco^

SovXev-

aet TO) eXaaaovi' Kai ovto^ he evXoyrjdijaeTa/..

BXeTrere
Kat

eiri

tlvwv

eoiicev,

A^paa/j,

/LLV7]a6r],

eTeOrj ei? SiKacocrvvrjV

tcd
;

Nat, aXXa

hi'

ert Kai hia

TeXeiov

A^paa/x 6t6

ISoi;,

eOvwv T(DV iTLCTTevovTMV

xiv.]

Et ovv
to

aire^xofjiev

Tt ovv Xeyec

7)fjb(t>v.

rov Xaov tovtov eivai Trpcorov

hiaOrjicri'^ KXrjpovo/jiOV.

Tr}<;

TeOetKa

ttj^

[jlovo^

Sovvai Tot? TraTpaaiv hovvau

rj

(deep.

hiaOrjKT],

Xaw,

Tcp

TrcaTeuaag

ae A/Spaa/ju iraTepa

aKpo^uaTtav tw

eLScofiev

rov

yvcoaeco^;

r}v

(Ofiocrev

t SeScoKev.

AeSco-

K6V, avTOi Be ovK eyevovTo a^tot Xa/Setv 8ia Ta<^ dfjLapTLa<i

Aeyec yap

avTcov.
6V opet

6 7rpo(p7]Tr]<i,

%Lva Tov Xajdeiv

Kat

r]v M.o)ucr7](;

ttjv hLa6r]K7)v

vrjaTeucov

K.vpcov irpo^ tov

Kat eXa/Sev
r)ijLpa<; TeaaapaKOVTa Kai vvKTa^ p!
Mwa-^? irapa ILvpiov ra? hvo irXaKat; Ta<; yeypafjLfM6va<^
Kat Xa/3(ov
Tcp SaKTvXqy tt;? %et/Q09 Kvptov ev Trveup.aTO.
Xaov

M.(o(77](;

Kat

KaT6(f)6pV 77/30? TOV

eiirev

Kupto?

tt/jo?

^7]6t TO Ta^o<^, OTi 6

TTTOv

rjvo/jLrjaev.

')(^covv/jLaTa'

'

Kat

Xaov Sovvao.
Mcoayv, ^Icoarj

Xao^ aov 6v

KaTa-

Aiyv-

avvrjKev Ma>c7^9 OTt eirotrjaav eaf Tot?

Kac eppu'^ev^ eK t(ov

opi.

Mcoctt],

e^r]yaye<; k 7779

eppecipev.

')( op cov^

xipwv.

Ta<;

irXaKa^,

Kat,

THE EPISTLE OF BAENABAS.

46

and he threw the

As-

tables out of his hands,

tables of

'Moses indeed

but they were not worthy.

And how we

received

it,

it

Moses received

learn ye.

but the Lord himself gave

and the

the Lord's covenant were broken to pieces.

had received

[xiv.

it

as being a servant *;

to us, that

it

we might be the

people of inheritance, since he had waited for us.

/And

he

was manifested, so that those [the Jews] should be

made

and that we, through the

Lord

in

perfect

Jesus,

Christ
ing,

their

sins,

us heirs, should receive the covenant of

who made
who was prepared

to this end, that he

when appear-

redeeming from darkness our hearts which had been

already wasted unto death, and had been given up to the

sinfulness of error, should establish in us the covenant by

/For

written

how

the Father

commanded

his

word.

him

that redeeming us from darkness he should prepare us

it is

a holy people for himself.

Therefore the prophet says

called thee in righteousness,
\vill

strengthen thee

"I

the Lord thy Grod have

and I

will hold thy hand,

for the people, to be a light for the nations, to

of the blind,

and

and I have given thee to be a covenant

and to lead forth from

open the eyes

fetters those

who have

been bound, and out of the prison-house those that are

we know whence we have

been redeemed. /Again the prophet says, "The Spirit of
the Lord is upon me, because he has anointed me to preach
good tidings to the poor he has sent me to heal the brokensitting in darkness."

Therefore

hearted, to preach deliverance to the captives, and recovery

of sight to the blind, to proclaim the acceptable year of the

Q"

the Lord, and the day of recompense, to comfort all that

mourn." / Again the prophet says, " Behold, I have set thee
* Heb.

iii.

5.

BAPNABA Eni2T0AH.

xiv.]

47

o-vverpi/STjcrav al 7r\aK6<; tt;? Sia67}K7]<^ l^vptov.

fiev

eka^ev, avroi Se ovk eyevovro a^Lou.

\a/3o/jLev fjLadere.

KL'pfco?

TOi'^

Xaov

eS(OK6v, 69

rjfjLLv

//.etva?^.

Mcoar]^ Oepairwv

Se

Fj(f)avepa)6r)

afiapTTipaatv, Kai

KUKeivoL^

r)jjLa<;

viro- (tJL

TeXeicoOwaiv'^

lou K\r)povo/jbovvTO<^

hia

JLvpLov Irjcrou hia6r]Kqv ILpiarou Xa^co/uiev, 69 6i9 tovto

Iva avTo<^ <payeL<;^, Ta<;

'^TOi/jLaaOr],
^ficov

ra

KapSca^;

ev

hiaOrjKrjv

Tjpjiv

Xoyw.

TepyaiTTat yap,

Uarrjp evTeXXeraf, XuTpcocrapievov

eavTw

SeSaTravrjfieva^;

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rjTOi/maae

AeyeL ovv 6

e/c

r)/jLa<;

770)9

Eyco Ki;pi09

eo9

icr')^va(o

ae, Kai

ehwKa ae

Becrficov ireirehrjixevov^,

hiaOrjKTjV yevov^,

i<;

Kai ef olkov <^vXaK7)s:

TivcoaKO/jii/

6 7rpo(f)7]T7]^

Xeyei, Uvev/xa Ivvpiov

')(pL(Tev

evayyeXicraaOai

ILvpiov

In MS.
^^

J7juts.

Kokeae.

heKTOV,

iravTa^

^^

ttjv

"^

UaXiv

ov elveKev

airearaXKev
KapSiav,

rjpepav

Kai

tou9

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avTairoBoorecof;,

7r6vdovvTa<;.
ere

^ vTrofxiva<s.

rjiiis.

4>avi's.

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Kai TV(pXoL<; ava^Xe^jriv, KoXeaai^^

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epue

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(Jov,

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ovv iroOev eXvTpco6r)/jbev.

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o<^6aXpov^ rv<pX(ov, Kai e^ayayeiv eK

eOvcov, avoi^ai^

tol'9

Xaov dyiov.

'

7rpo(l>7]T7]<;,

ev SiKaLoavvr} Kai KpaTrjao) t^9 %e'/309

i,a(7aa6ai

avrw

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tj]

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00)9 eOvcoVj tov

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1/

eka^ev, avTO<i Be

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Iva

97/xet?

cov

Mwcr?;?

ITco? Se 97/^66?

^ Te\iu>9u)(Tiv.

avoi^e.

ckoti.

THE EPISTLE OF BAENABAS.

48

[xiv., xv.

for a light to the nations, that thou shouldest be for salvation

Thus

unto the ends of the earth.

deemeth
XV.]

saith the

Lord who

re-

thee, the Grod of Israel."

Moreover

it is

written about the Sabbath in the Ten

Commandments], which He spoke

Words

[or

to face

on Mount

Sinai, "

And

to

Moses face

keep ye holy the sabbatli of

the Lord, with clean hands and a clean heart." / And in

my sons keep the sabbath,

my mercy upon them." / The sabbath it
beginning of the creation [saying], " And

another place he says, " If Israel

then I will place

speaks of in the

God made
l~4

in six days the works of his hands, and finished

on the seventh day, and made it a rest, and made it holy."

Notice, my children, what he says, " He finished in six days."
This means that in six thousand years the Lord will finish
all

things

him the day means a thousand years

for with

David witnesses

me

to

saying, that

thine eyes are as yesterday which

And
of the

years in

and

watch in

past,

as a

he himself witnesses to me, saying, " Behold, a day

Lord

shall be as a

children, in six days, that

S*"

is

for

"a thousand

things will be finished.

is,

his

Therefore,

my

in the six thousand years, all

/"And

when

This means,

thousand years."

he rested on the seventh

Son on coming

shall destroy

day."

\>Jj^

the time, and shall judge the ungodly, and shall change the

[>

^
/

sun and the

and the moon *, then he

stars

on the seventh day.

Moreover he

says, "

will truly rest

Thou

shalt

keep

^
7

it

holy with clean hands and a clean heart."

If then

any one

is

now

able to keep holy the day

which

God made holy, otherwise than by being clean of heart in all

things, we are deceived./ And if, therefore, on resting properly,
Comp. Eev.

vi.

12-17.

BAPNABA EHISTOAH.

xiT., XV.]

eivao

ere

(Tcorrjptav

6i?

e&>?

e(T)(^arou

\eyet, Ku/Jto? 6 Xvrpwaafjbevo'i

Ert

XV.]

Kara

M&JcTT^v

oi<;

')(epo-iv

erepw

Xeyec,

rw opet^ Xiva irpo^

Kat djiaaare " to aa/S/Sarov
Kai KapSia Kadapa.
Kat ev

Ka6apaL<=;

Eav

(j)vXa^oocnv ol vlol

0eo?

ev e^

TeXeaev

r) /Lie

pa

rjyLaaev avTTjv.

Xeaev ev e^

avTOv, Kai

awe-

Kai KaTeirauaev auTrjv, Kac

IIpoa-e')(^eTe,

TeKva, tl Xeyec, to crvveTe-

Touro Xeyec otc

i-jjiepai';.
'

')(^cXia eT7]'

fxapTVpec

ev 0(f)6aX/jL0i<^

eTrj

')(^cXca

ev e^aicia')(^LXcot<^

Ta avviravTa'

K.vpL0^

Trap' avTcp arj/jcacvec'^

Xeycov, otc

')(^eLpcov^

To

eiroiriaev 6

tyj ejSSojjLy,

auvTeXeaec

eTecrcv

tcjv

avTOV^.

Kat

t"^? KTLcrea)<;,

Ta epya

iifjuepai'^

Trj

ap^V

ev

lo-parjX to

julov

aa/S/SaTOP, rore eirtdrjaw to eXeo<^ /xov eir

aa^/SaTOV Xeyec

Ouro)?

-yr;?.

IcrparjX.

eXaXrjaev ev

irpoacoirov,

Kvpcov
^

tt;?

0eo?

rov (TajS/SaTov yeypaTrrat ev

irepc

/cat

07;v

Toc^; Se/ca XoyoLf;^

ere,

49

gov

rj

yap
co?

yap

rj/jiepa

/loc

Aa^cS

7)

rjfiepa

rj

ep^^e? rjTC^ ScijXOev, Kac cpvXaKr) ev vvktc.

Auto? Be

fiapTvpec

fioc

T0c<; e^aKca')(^cXioc<; eTecrcv,

Kat KaTeiravaev
eX6cov 6

T0U9

Kac

vio(;

Xeycov, ISov, rj/iepa TLvpcov

Teicva^ ev

e^ i^fxepai^, ev

auvTeXeadijcreTac Ta avviravTa,

y/jcepa

ttj

et,'

Touto Xeyec, OTav

avTOv KaTapyrjcrec tov Kacpov, Kac Kpcvec

Kac aXXa^ec tov ojXlov Kac tou9 aaTepa^

acre/3t9,

T7]v aeXijvrjv,

e^So/jcy.

ttj

Ovkovv,

ecTTac CO? ')^cXca eTTj.

TOTe KaX(o<^ KaTairavaeTac

TIepa<i

ttj rjfiepa ttj

ye toc Xeyec, ^Aycaaec^; avTTjv

')(^epcrcv

Ka6apac<; Kac KapSca KaOapa.

Et
fieOa.

In MS.
^

qv 6 (^eo?

ouv,

aycaaaCj

ec

/jLT]

Et he

(TlJfiCUVt.

ovv,

opi.

'

"^

rjfjcepav

Ka6apo<^ cov

Trj

yycaaev vvv

KapSca

Tt?

SvvaTac

ev iraacv, TreirXavr]-

apa TOTe KaXco^ KaTaTravofievoc ayia-

ayiaaarai.

jjiapTvpi.

eraipuj.

x'-P^^-

Kpivi.

(TvvreXeai.

"

THE EPISTLE OF BAENABAS.

50

then we shall keep

it

holy,

after having been justified,

when

there

is

when we

ourselves shall be able,

and having received the promise,

no longer any wickedness, and

all

things have

new by the Lord, then we shall be able to keep

it holy, when we ourselves have first been made holy.
Moreover he says to them, " Your new moons and your
been made

[xv., xvi.

sabbaths I cannot bear."

Te

how he

see

acceptable

says,

which

is,

the beginning of another world.

us also keep the eighth day in joyfulness, in

let

also our

Lord Jesus the Christ rose from the dead, and

when he had been made

xvi.]

sabbaths are not

make the begiDuing

things rest, I shall

of the eighth day," that

Therefore

Tour present

but that [sabbath] which I have made, in which,

when having made all

"

manifest went up to heaven.

Moreover about the temple I

you how the

will tell

wretched people [the Jews] wandering, put their hope on

the building, and not upon their Grod

i2^sideriug
of

the

the

it

House

Him

"

Who

footstool for
is

Te know
t

my

feet

the place of

my

my

Was

up."

the

who

? saith

for

is

me,

is

Moreover

vain.

destroyed this temple, shall

For because

5"^ servants of the enemies shall rebuild

how

it,

rest ?

of their going to

now

was destroyed by the enemies, and

plain

not I

will ye build

that their [the Jews'] hope

it

it

throne, and the earth

what house

again says, " Behold they

L4 themselves build
it

[hallowing]

measured out the heavens with a span,

The heavens are

the Lord.

in

con-

manner

after the

But how the Lord speaks, when abolishiDg

and the earth with a hand-breadth

or which

who made them,

Tor almost

God.

they hallowed

Gentiles

temple.
learn ye

of

it.

war

they and the

Again,

it

was made

the city and the people and the temple of Israel

were delivered up.

Tor the Scripture

says,

"And

it

shall

XV., xvi.]

BAPNABA EniSTOAH.

51

avroi

hiKaiwOevTe^ Kai

ore

avTT]v,

(TOfiev

Svvrjcrofieda

airo\aj3ovTe<i rrfv eirayyeXiav,

Katvcdv

fXTjicert ovarj'^ tt;? avoixia<^,

yeyovoTcov Travrcov

he

dyiaaat

hvvrjaofJbeOa avT7]v

'Opare

rov

viro

rore

Kat ra

v/acov

veojjb7]VLa<^

ave')(^o/jLat.

ttw? Xeyet,

6 TreTTOLTjKa, ev

Ov

ra vvv aa/S/Sara

Karairavcra^;

(p,

aWov

oyho7]<; 7roL7](Tco, 6 eartv,

ayojjiev Trjv rj/juepav rrjv oySorjv

ra

iravra,

r]ijbepa<^

Aio Kat

ev(ppoavv7]V, ev

ei<;

eic

aW

Se/cra,

ap')(r}v

koct/jLou ap^r]v.

6 K.vpLo<i Tjfiwv Irjaov^ 6 ^piaro^i avearrj

cf)avepa)6ei<;

Kupiou,

avroo dytaadevTe'; irpwrov.

Tle^a? ye rot Xeyei avTOt<^, Ta?

aa/3/3aTa ovk

fj

Kai

veKpwv, Kao

ave^i] et? ovpavov<;.

w?

irXavca-

fievoi 01 TaXaLTTcopoL et? rrjv oiKoho/uLrjv rjXinaav,

Kat ovk

Ert he Kat

xvi.]

eiri

irepi

rov vaov

epco vfitv

Tov eoF avTcov rov iroLTjaavra avrov;,

S%eSov

Seov,

AXXa

vaw.

irco'^

Tt<? e/jLerprjaev

Ovic eyo)

eOvrj acfyiepcoaav

(TTTiOaixr),

'O ovpovo<;

rcov rrohwv fiov,

Tt? roTTO'i

^yvcoKare

"^

ovra olkov

rw

ev

Xeyet livpto^ Karapycov avrov, fiaOere^'

rov ovpavov

Xeyet Kvpto^.

vrroirohiov
fjLOij 7]

ra

ei?

&)?

yap avrov

rrj'i

rrotov

t]

rrjv y7]v hpaicL

jiot

Opovo^,

rj

he yrj

otKov oiKohojiTjcrere

Karairavae(D<; fiov

ort fxarata

rj

eXirt^;

avrcov.

Uepa^; ye rot

iraXtv Xeyet, \hov, ol KadeXovre^ rov vaov rovrov avroc

Ata yap ro

otKohofJurjaovcrtv avrov.

KaOypeOr]

iiiro

rcov

e')(^6pcov,

iroXe/jtetv

e')(6pcov

virriperat avotKoho/x7]acoaLV avrov.

e/jteXXev

rj

adat

iroXt^;

avrov<^

UaXtv,

o)?

Kat 6 Xao? Kat 6 vao<i laparfX irapahtho-

e(pavepcodr],

In MS,:

vvv Kat avrot Kat ol rcov

aytao-e.

Aeyet yap y ypa^r], Kat ear at

oparai.

eir

THE EPISTLE OF BAENABAS.

52

come

to pass in the last days that the

Lord

[xvi.

up

will deliver

the sheep of his pasture, and their sheepfold and tower, to

And

destruction."
G?

And

us seek

let

happened as the Lord had spoken.

it

if

For
is

written, "

it is

There

there be a temple of Grod.

where he himself says that he

And

it

will

make

come

shall

it

and

to pass

fit it

when

is,

up again.
the

week

ended, that the temple of Grod shall be built up gloriously

name

in the

of the Lord."

''

I find therefore that there

is

temple.

How

then shall

it

be built in the

Before ye believed in our

Learn.

God

name

of the

Lord

your heart was corrupt and weak, as a temple indeed

by hand.

it

was

full of

idolatry,

demons through doing such things

of

y'

For

to Grod.

/But

will be built

it

up

in the

(and notice,) so that the temple of

gloriously.

of sins,

How ?

Learn.

God

and
as

His word of

God

built

a house

were opposed
of the Lord,

shall be built

up

Having received the forgiveness

and hoping in the name

our dwelling-place

\^'as

name

of the Lord,

new, being again created from the beginning.

the dwelling-place of

we

are

Therefore in

How ?

indeed dwells within us.

faith, the calling

the wisdom of the statutes, the

become

according to the promise,

commands

of the teaching, he

himself prophesying within us, he himself dwelling within

us,

opening to us, Avho were enslaved to death, the door of

the temple, that

is,

the

mouth

[of the preacher]

by giving

to us repentance, he leads us into the incorruptible temple.

For he who wishes to be saved looks not to the man [the

preacher], but to

speaks by him

Him

Him who

who

speaking out of his mouth the words, nor having

himself desired to hear.

up

dwells wdthin him, and

being amazed at never having either heard

for the Lord.

This

is

the spiritual temple built

'

BAPNABA EniSTOAH.

xvi.]

(T')^aTO)V TO)V r}/xp(ov,

T?;?

Kat

vofji7](;,

rriv

Se

Zr}r7)cra}/jLV

Kat

Xeyec iroieiv
earai,

r?;?

ev8o^co<;

eXakrjaev

tm

oirov avTo^

Ecrrtv,

Kat

OLKo8ofir]0r]a6TaL

(tvvt\ov/jLV7]<;,

etto

Kvpiov.

ovo/jbari

et?

Kupio?.

VeypairTai yap,

Karapri^eiv.

^8o/jiaBo<;

0eou

vao<;

Kat irapa^coaei Kvpto<; ra irpo/Sara

fiavBpav Kat rov irvpyov avrcov,

Kat eyeveTO Kad^ a

ei eanv vao<; Seov.

KaracfiOopav.

53

JLvpiaKco

ovv OTL ecTTiv vao^.

ITw? ovv

KaTOi/c7]Tr]pLov

rov

Tr)<;

ijfia<;

KapSia<;

eih(Dko\aTpeia<^*, Kai

oaa

oyofiaTC J^vpcov,
6vSo^co<i

tjv

tw ew.

evavToa

rjv

(j^dapTOV

ITo)?

ILvpLov, eyevofieOa Katvoi

Alo

ev T(p KaT0LiC7)T7]pL(p

Otto)?

rj/jLLV.

ev

ao^ca

he,)

^,

Iva

vao'^

Ma^ere.

ein

eXircaavTe^;

to

ttjv

ovofjua

TraXiv e^ cipXV^ KTi^o/xevoc.

Tj/uLCOv

dk7]6(o<^ 6 %eo'i

KaTOLKei ev

iricrTeco^,

K\,7]cn<i r/??

rj

eTrayyeXta^;,

eir'

ev

avvycov

rjfiiv

^ tj/jLlv

KaTOiicwv,
ttjv

aXka
avT(p,

et?

eicTr\r]aaofJievo<i

TTvevjiaTLKO^ vao<;

ov/c et?

ein tco firjSeTroTe,

e/c

tov aTOfiaTo^^,

Tour'

avTO<; TTOTe eirLTedvpirjKevai aKOveiv.

tco

tov ev avTw KaTOiKovvTa, Kat

TOV \eyovTO<; Ta prjixaTa aKTjKoevac

In MS.

tol<;

Ovpav tov vaov,

'0 yap ttoOcov acoOrjvac /SXevret

vaov.

\a\ovvTa

Kei^oi.

tov eou

Aa/3ovTe9

fxeTavoiav ScBov^; V/^tv, etaayei et? tov

aTOfJua'

TOV avOpwTTov,

oiko^ haifiovLwv hta to iroieiv

TTpo^TjTevcov, avT0(;

ecTTCv

/jL7]Te

Tr)<;

Se8ov\(o/j.evoL<;

a^OapTOv

/jL7)Te

co?

TrX^^pet?^

rjv

tcov ScKaLco/jiaTcov, al evToXau tt;? StSaxv^j avTO^;

rj/JLLV

OavaTw

aaOeve^^,

'Ore

to

'O \oyo^ avTov

r)

Kat

7)[iwv

OtKoEofjurjOijaeTaL Se eiro to)

twv apbapTKov, Kai

acjieatv

ovo/xarc J^vpcou

tm eco

')(^eLpo<^'.

[7rpo(je')(eTe

OLKoSofjurjOrj.

T(p

irLaTevaai

a\7]6w<^ oiKoSo/i7]To<i vao^ Sea

/jbev

ein

OLKo8o/jL7]6r](7eTaL

Upo

Ma^ere^

ecFTiv

oi,/coBo/jLovfievoi: to) TLvpLO).

ixaQerai.

Conj. avoiycjv.

xipos.

7r\r]pis.

eiduiXoXarpias.

;;

THE EPISTLE OF EARNABAS.

64

As

xvii.]

simplicity,

far

as

it

my mind

was

and

[xTii.-xix.

possible to explain

my soul

to

you in

earnestly hope that nothing

has been omitted of the things which bear upon salvation. /For
if

I should write to you about things which are beginning, or

those which are future, ye will not understand, because such

These things then are thus.

things are hid in parables.

Let us pass on to another kind of knoAvledge and

xviii.]

teaching.

There are two ways [or paths] of teaching and

authority, the one of light

there

is

much

difference

and the other

And

of darkness.

Tor over

between the two ways.

the one are stationed the light-bringing angels of Grod, and

over the other men are the angels of Satan*.

2^

from ages to ages

but he [Satan]

And He is Lord

prince of the present

is

time of wickedness.
xix.]

The way

travel the

way to the appointed

walking in this way

that

shalt

glorify

place he should press forward

Him

Him

shalt fear

shalt be simple in heart,)

and

all

given us for

that formed thee

rich in spirit.

who walk

not contrive glory for thyself.

counsel against thy neighbour.
,

Thou

Thou
Thou

thou

Thou

shalt not

God

shalt not forsake the

all thiugs.;

shalt not

Him

of death.

*Thou shalt not exalt

but thou shalt be lowly-minded in

^/ boldness to thy souL

Thou

not pleasing to

is

Thou

hypocrisy.

of the Lord.'

way

in the

(^Thou shalt hate every thing which

C thou shalt hate

commandments

is

that redeemed thee from death.

join thyself to those

that

the following. /Thou shalt love

is

made thee j thou

any one wishes to

If

The knowledge then

by his works.

of light then is this.

thyself,

Thou

shalt

shalt not take evil

shalt not give over-

commit fornication

thou shalt not commit adultery; thou shalt not corrupt

* 2 Oor.

xii. 7.

BAPNABA Eni2T0AH.

xvii.-xix.]

E^' oaov

xvii.]

hwarw

ev

rjv

\7rC^L fJLOV 6 VOV^

VfjLiV

Kai

55

kul dTrXorrjTL Zrfkwaai^

eTTtOvflLa

'^V'X^r] TT}

7}

irept

Twv

evecrrcoTcov

fxeXXovrcov ypay^ao

t]

fjLOV

ov

vfxLV

Tavra

vo7)ar]Te^, Sia to ev 7rapa/3oXaL<; KeiaOaL^.

fJirj

Eav yap

TrapaXeXoiTrevat' re rcov avyKOvrcov et? acoTrjpLav.

fjurj

[lev

ovT(o<;.

Mera/Scofiev ye

xviii.]

'OSoL Svo etatv

Tov (TKOTov^.

erepav yvcoaiv Kat

ecj)

Kai e^ovaLa<;,

i)

rov

Sc8a')(7]v.

(pcoro<i

Kat

E^'

Atacjyopa Se ttoXXtj tcov Svo oScov.

77

tJ?

etcnv Terayixevoi (pcorarycoyoo ayyeXoc tov eou,

yap

//.ev

ZLha')(r]^

Kai

%aTava.

e^' 019 Be ayyeXoi tov

o [lev eaTi

Kf^io?

aiTO atcovcov Kat et9 tou? aiooya<;, 6 Be ap'^wv Kaipov tov

vvv

TTj^ avojjLLa<;.

'H OVV 6S09 TOV

Xix.]

6eX(ov 6B0V oSeveiv

epyoi^ avTOv.

(f)C0T0<i

Ecrriv ovv

rj

SoOecaa"

yvcocri^

i)/xtv

TavTy

ere, (f)o^r]d7](T7j

tov ae irXaaavTa, ho^aaeL<i tov

aa/j^evov eK

OavaTov.

TO) TTvev/iaTL.

Ov

Ti9

airevo-rj tol^

TrepiTTaTeiv^ ev

TOcavTi].

Eav

eCTTLV TOi aVTT],

tov copiaixevov tottov

eiru

tov

AyaTTTjaet^ tov iroirjaavTa

Ec?; cnrXov<; Trj

ere

XvTpco-

KapBia Kai irXovaio^i

KoXXrjdrjay jxeTa Tropevo/xevcov ev oSco

^avaroi;,
M.ia7](Tec<i irav

6 ovk eaTiv

Ov

Traaav vTroKpLcnv.

Ovk
Ovk

ijyjrcoaeL'i

apeL<i^

6paao<i.

In MS.
doOiaa.

ein

Ov

drjXwae.

apeaTov

'/ropvevaei^,

ew^

ear) Se TaireLVOippcov^

ov

Kvpiov.

Kara nravTa.

/J.oix^vaei';,

TrapaXeXnrevai.
''

/it(T7]o-eL<i

Ov Xif]p.y\rr) ^ovXrjv
Ov Swcrei9 tjj '\jrv)(r}

ttXtjo-lov crov.

TrepiTranv.

tcd

eyKaraXiTTrj^i evToXa<;

aeavTOv So^av.

Kara tov

TTOvrjpav

GOV

aeavTOV,

fiT]

TUTrivotppiu'V.

ov iratSo-

vorjarjrai,
^

apis.

KeiaOe.

THE EPISTLE OF BAENABAS.

56

The word

youths^

of Grod shall not go out

^ou

the impurity of certain persons,

Thou

coujxs,el.

one for falling

[xix.

from thee with

shalt not take

e-vil

when reproving auy

(Thou shalt be meek,

shalt not accept persons

off

[from the

faith].

thou shalt be gentle, thou shalt tremble at the words which

thou hast heard^

5^

(Thou

brother.

Thou

shalt not bear malice against thy

shalt not be of

matter shall be or not^

Lord

of the

name

shalt love thy neighbour

\Thou shalt not destroy a child by abortion, nor

as thyself.

shalt not

thy daughter
to

shalt not take the

Thou

to a vain word.

again shalt thou slay

(Thou

doubtful mind, whether a

Thou

it

when

born.^

withdraw thy hand from thy son, or from

but from childhood thou shalt teach them the

fear of God^

/Thou

neighbour's.

Thou

shalt not be covetous of

what

is

thy

shalt not be grasping ;(nor shalt thou be

joined in thy soul with the haughty, but thou shalt keep

company with the lowly and the

receive

as

good

the

knowing that nothing comes

shalt not be of

righteous.^ (Thou shalt

which come upon thee,

difficulties

to pass without God.)

two opinions, nor

talkative.

Thou

Thou

shalt be

subject to masters as to the image of God, in modesty and

fear.^;

^Thou

shalt not give orders to thy slave or thy

servant in bitterness, since they trust in the same

they shall not reverence the

came not

Q
}f

"^^
1

God who

is

God

maid;

lest

over both;\|or he

to call having respect to persons, but those for

whom

he had prepared the

in

things with thy neighbour, Can d thou shalt not call

all

things thine
incorruptible,

Thou

spirit.^'

own for if ye are

how much more of
;

corruptible thingsi
;

snare .y
i.

communicate

joint partakers of

shalt not be hasty -with thy tongue

* James,

shalt

8.

for the

mouth

is

what

is

Thou
Death's

BAPNABA EniSTOAH.

XIX.]

Ov

(f)9opr]aei^'^.

aov

fir)

afcaOapaia tlvwv.

Ov

XTJiM-^r] TrpocrcoTTOv

eXej^at

X070? rov eou e^ekOrj ev

/3ovX7]v

Xrj/n'xjrrj
"

nva

/JLV7]acfcaK7]at<;

irorepov earat

Kvpiov.

t]

tw

Xoyov^

Ov

ov.

pur]

Ov

aov.

aSeXcj^o)

Ov
Eay

irovrjpav.

ein TrapaTrrcofiarL.

TTpav^i, <J7] i)av)(^LO<^, ear] rpe/icov tov<;

Ou

57

ov<; 7]K0vaa<;.

Si^jrvx^oreL';

/ir)

Xa/Sy^ ein pbarato) ro ovofia

K.<ya7nrja6i^ rov ttXtjctlov

aov

&)?

Ov

eavrov.

tekvov ev (pdopa, ovSe iraXtv yevvrjOev airo-

(f)OvevaeL<^

KTevei<;.

Ov
T779

6vyaTpo<i aov,

Ov

(t^eov.
puT]

%e6pa aov airo rov vlov aov,

a\Xa

aXXa

on

nai

on

TTore ov

airo

Ov

TrXrjaiov aov.
eic "^1^1^%???

aov puera

Ovk eay

Ov

KVpioi^

Styvcopcov,

(f)o/37]67]aovraL

rvrrco

0)9

e7nra^ei<^

pur]

em

irpoahe^rj,

eou
SovXm aov rj
rov avrov 0eov eXiri^ovaiv,

'Tirorayrj

(j)0^03.

pLT)

ayaOa

evepjrjpLara co?

avev Seov ovSev ycverat'^.

TraiStaKT) ev iriKpia, roL<;

pLT}

ra rov

rj

cj^o/Sov

puera raTrecvcov^ Kai hiKaKov avaarpacpijay.

ovSe yXcoaacoSr]^;.
aia')(yvr]

SiSa^ec^

veorrjTo^s

ovSe KoXXydrjajj

avpu/Saivovra aoi

eLSco<i

airo

yevr] eTTtdvfKov

pL7]

yevj] 7rXeoveKT7]<;,

{jyJrrjXcov,

Ta

apei<; rrjv

/XT]

rov

eir' apL<^orepoi<^

OVK rjXOev Kara irpoacoTTOv KaXeaat

^,

aXX' e^'

@eov'
ov<;

ro

irvevpua rjroLp.aaev.

Kotvcovi/cret? ev iraaiv rep TrXijatov

aov, Kai OVK

ihia eivai'

KOLVcovoL

epei<^

eare, rroao)

7rpoyX(oaao<;, 7rayc<;

In MS.

puaXXov

et

ev

yap

ev rca

(f)6aproL<;

yap ro aropua Oavarov.

7raido>p6opri(jis.

eXey^e.

Tairivojv.

a^6apra>

Ovk

ear)

THE EPISTLE OF BARNABAS.

58

As

[xix., xx.

.Be not

far as possible thou shalt be pure in thy soul.

stretching forth thy hands to receive, while drawing back in

giving.

"")

'Thou shalt love

as the apple of thine eye every

that speaketh to thee the

vrord of the Lord^' /

one

Night and day

thou shalt remember the day of judgment, and shalt seek

every day the persons of the saints
thing by word and work and

toil,

either labouring at some-

and going forward to

encourage, and meditating on saving a soul by the word

or through thy hands thou shalt

//

thy

sins.

^^Thou

shalt thou grumble^'

Thou

adding to

To the

X^ Thou

nor when giving

is

the good recompenser of the

guard what thou hast received t, neither

it J.j

thou shalt hate

make

a quarrel

evil
;

and

shalt judge justly.

vj:hou shalt pacify

those that

bringing them together; [God] will recognize

sins.

(Thou
This

science.

XX.]

shalt

nor taking from

last

shalt not

fight,

thy

it

for the redemption of

Grve-to every one that asketh of thee*,

(and thou wilt know who

reward.

work

shalt not hesitate to give;

is

shalt not go to prayer with

the

But the way

and cursing

for

way

evil

it

in

con-

of hght.)

of the Black one

it is

an

is full

of crookedness

an eternal way of death with punish-

ment, in which are the thiugs which destroy their souls

idolatr}^,

over-confidence,

arrogance of

power, hypocrisy,

double-heartedness, adultery, murder, rapine, haughtiness,

transgressions, craft, malice,'^wilfulness, poisoning,

fear of God.

of

Persecutors of the good, hating truth, loving

falsehood, not

cleaving to

want

knowing the reward

what

is

of

righteousness, not

good, not attending to just judgment,

nor to the widow and orphan, watching not in fear of God,

but towards wickedness,

* Matt.

V.

42.

men from whom meekness and

t 1 Tim.

vi.

20.

Comp. Rev.

xxii. IS.

BAPNABA EHISTOAH.

six., XX.]

7rpo<i fiev

to Xa/Setv eKretvcov'^ Ta '^eipm^, irpo^

&)? Kopvjv

Kyairriaei^

TO Bovvac (TvaTeWcov.

tov o<p6a\fxov

GOV iravTa tov XaXovvTa aoi tov \oyov Kvpiov.

aOrjo-rj rjfiepav

KaO'

kicaaTrfV

Kpiaeco^ vvkto^ Kat r^fxepa^, Kai

ra irpoawira

r)

r^fiepav

TO irapaKaXeaaL

T&)

Xoyo),

^,

UavTL

BLaTao-et<;^

TTpoadeL^

Efc?

^^

XvTpov
3t8ou9

^vXa^ei<i d irapekaPe^^,

^^

TTpoaev^n^ ^^ o-vveLB7]a6i

avvayaywV

^a^op^evov^

Ov

aov.

dp.apTLai<;

ev

Ov

Kat Kpivet^ BiKaLw^.

Trovrjpov,

eipTjvevaei^;

cr%tcryua,

^op.oXoy7]a6L

et?

ovBe

Bovvac,

fjL7]Te a(f)aip(ov.

reXo? fMLarjaei^

7roLr]aeL<;

Kai Tropevof^evo^;

ae SlBov, yvcoay Be rt? o

tcd auTovvTi

TOV fiLadov KaXo^ avTairohoTrj^.

jjL7]Te

tl,

oia

fxeXeTcov et? to accaah 'yjruxv^

icai

Ov

o-ou.

yoyyvo-et^;.

tcov ayccov,

Bta TCOV X'^ipwv'^ aov epyaay

7]

d/jLapTLcov

Mvr]-

eK^rjTrjaei^

\oyov Kat epyov Kat kottov kottlwv

et?

Mr)

Svvaaat,^ virep tt;? -^frvxv^ ^ou dyvV(7L<;'.

Oaov
yivov^

59

Trovqpa.

irpoae^ei^

Autt; egtiv

rj

eiru

63o9

TOV <^T09.

'H

XX.]

6S09

fieaTT]'
Xi

ecFTiV

Be TOV

6Bo<;

eaTcv aKoXta^ Kai KaTapa^

accovta yLtera Tcp^copca^, ev

yap ecTiV OavaTOv

Ta airoXXvvTa

OpaavTT)^,

tt/i/

-ylrvxV^ avTcov,

Bvvafieco<;,

v-^fro^

eiBcoXoXaTpeta

v7roKpL<n<;,

avOaBua, c^appLaKia, acpo/Bia eou.

ayaOcov,

BtTrXoKapBtaf

dpirayr], vireprjc^avia, Trapa^aaet^, BoXof;,

p.oixtci, (j)ovo^j

KttKca,

MeXavo?

aX7]6etav'\

p.taovvTe'^

AicoKTac tcov

ayaircovTe^

-y^evBr],

ov

yivcocTKOVTe^ fjnaOov BiKaioavvT]^, ov KoXXco/ievoc ayaucp,

BiKata,

ov Kpiaei

aypviTVOvvTe^ ovk

In MS.

^^

^vvaae.

irapaKaXeae.
eidioXoXarpia.

et?

"^

(po^ v

ayvevais.
**

x'^P^^'-

'^^^

x^P^

opc^avcp

Seov aXXa

SiaTCiais.

aX)]9iav.

ov

irpoaexovTe^,

eirt

to Trovrjpov,

THE EPISTLE OF BAENABAS.

60

[xx, xxi.

patience are far off and at a distance, loving vanity, following

recompense, not pitying the poor man, not labouring

Aiv.^'"'- after

him that

for

Him

is

overburdened, clever in slander, not knowing

made them, murderers

that

of children, destroyers of

God's workmanship, turning away him that

oppressing him that

is afflicted,

judges of the poor, doing wrong in

xxi.] It is well for

all

him who has

He

[other]

superiors,

take counsel

it

out

which

>

Lord

among

ye receive any of

yourselves towards

forsake not what

right. /

is

of

God.

of this there will be

The day

I beseech

my good
whom ye

knowledge,
shall carry

hand

at

is

things will perish together with the evil one.

all

is

if

For

to walk.

kingdom

a resurrection, for the sake of this a repayment.

you the
ft

them

things will be destroyed

Tor the sake

together with his works.

and

at hand,

and

things.

will be glorified in the

that chooseth those

in want*,

learnt the judgments of

the Lord, such as have been written, in

he that keepeth these

is

advocates for the rich, unjust

his reward.

in

The

Again and again I beseech

you, be good lawmakers to yourselvesf, continue faithful

counsellors for yourselves, take

away from among you

all

hypocrisy.
'S~

And may God, who

wisdom,

es

ments, patience.
requires of you,

*^''

rules over all the world, give

intelligence, understanding,

/And

And

remember me, meditating

desire
T

it

if

so that ye

there

is

may

be found in

any good be careful

it

I beseech

as a favour, 'Until the noble Vessel [the

of Jesus] shall be with you, do not fail towards

* Matt.

V.

42.

to

on these things, so that [my]

and watchfulness may result in some good.

you, asking

you

his judg-

be ye inquiring what the Lord

and perform

the day of judgment.

knowledge of

Comp.

Cor.

body

any one

vi. 1.

of

BAPNABA EIIISTOAH.

XX., xxi.]

(hv

fiaKpav Kai iroppw TTpavrrj^ Kai

61

vTro/iovrj, ayairoyvre^;

liaTaiOTTjTa, hiwKovTe^ avraiToho[xa, ovk ekeoiVTe<^ tttw^ov,

ov

'iTovovvT<;

6in

Kara-

eu

ef^^epei?^

Karairovov/jievM,

'^

\a\ta, ov yLvcoa/covre^ tov iroLrjaavTa avrov^,

T6KV(ov, cf)6opL^

Seov,

irXacT/jLaTO';

wapaKkTjTOi,

irevrjTcov avo/moi, KpiTat, iravT^ dfjbapTTjTOt.

KaXov eaTtv fiaOovTa ra

xxi.]

TTOLCov 6V TTj

tov

8Lfcaioo/iaTa

yeypaiTTat,, ev tovtol^ irepnraTeiv.

Is^vpiov,

'O yap TavTa

^aaiXeia tov eou 8o^acr67]a6Tar

6 e/cetva

6KXyo/xevo<; fieTa tcov epycov avTov avvairoXeiTai^

v7rpe)(^ovTa^ ei Tiva

av/ub/BovXcav )(^6T6
p.7]

TravTa tco

Ert

jJueB'

evXeiiTiiTe^

eavTwv

Ev^u?

epwTW

ev y

avvairoXenaL^

/cat 6 [JiLa6o<i

avTOv.

ytveaOe^ vojioOeTat

eavTcov

av/jL/SovXoL

apaT

ttlcftol,

e^

iraaav viroKpiaiv.

vpLcov

'O Se Seo^,

TOV iravTO^ Koap^ov Kvptevcov, Scoy vpav

ao^tav, avveaiv,

'7Ti(7Tr)p.7]v,

Kupto?

a<f>'

Kptaew;.

vp.wv, Kai 7roieLTe^\ Iva

Ef. he tl

ayaOov

tcov Bifcatcop^aTcov

^(opTjarj.

rj

eircdvp^ta Kai

EpcoTco vpa<;

X^P^^

'E&)9 eTL TO KaXov %Kevo<; eaTtv^^ p.ed' vp,wv

In MS.

:^

Xajit|8av6rai,

aparai.

evxfp's.
^

/xviJUOveveTai.

^^

^^

i>ovis.

ev\nrr]Tai.

^^ lr]Ti.

to

i^rjTet^^

evpedrjTe^^'^ ev r)p^epa

eaTtv ayaOov, p^veta^^ p^vrjpoveveTe^"^

TavTa, Iva Kat

yu,eXeTft)VT69

69 TL

yvoyaiv

ViyveaOe he eK^rjTOvuTe^

avTov, viTop^ovyv.

^*

to

ou? epyaarjaOe'

6t<?

rj/juepa

i)

Kupto?

vfia<;,

eavTcov p^eveTe

aya6ot)v,

pov,

ayaOr]^ Xa/a/SaveTe^,

'yvcofX7]<;

E7yu?

irovrjpoj.

eTL

K,ai

/lov

A^a

E^wtcd tou?

TOVTO avaaTaaL<;, Sea tovto avTairohofjua.

KaXov

tov

a770(TTpe(j)o/j,voi

Kai KarairovovvTe^ tov 6Xi/3ofievov, TrXouatcov

evSeofjuevov,

oaa

(povec^;

"'

epXeLTrrjTe^^

avvairoKiTai.

(pOopis.

'^

^^

aypvirvia

pbrj

avvairoXiTai.

TvoieiTcu.

Oonj. earai.

rj

aiTovp^evo^,

vpe9i]Tai,

evXnnjTai.

yeiveaQai.
^'^

fxvia.

THE EPISTLE OF BARNABAS.

C2

yourselves, but seek these things earnestly,

command

for this

is fitting.

[xxi.

and

glory and of

Children of love and peace,

all

grace be with your

The Epistle

every

"Wherefore I have the more

hastened to write from where I was able to be

to cheer you.

fulfil

safe, in order

may

spirit.

of Baknabas.

the Lord of

BAPNABA Eni2T0AH.

xxi.]

firjSevt eavrcov,

aWa

(rvve')(^co^

63

eK^rjretre^ ravra, Kai ava-

7rXr]povT' iraaav evToXriV

eanvyap

eaTTOvSaaa ypa-^at^

cov rjSvvrjOrjv, ei?

v/iia^, crco^6cr6aL.

T779 So^T]'^

Kai

a(f>^

Arya7rr]<; reicva

7raa7)<;

Kat

Alo /xaWov

a^cov.

to evcj^pavac

eLpV/VTj^;^,

^a/?iT09 /lera rov irvevfjuaro';

Kupio?
vfjucov.

EniSTOAH
BAPNA
BA.

In MS.

6KZ)]TiTai.

avairXripovTai.

ypaxpe.

iprjvT]?.

WORKS
The Holy Bible

BY THE TRANSLATOR.

translated, being a revision of the Authorized

English Version.

The Book

Isaiah, arranged chronologically in a revised

of*

translation and with historical notes.

Short Notes to accompany a revised translation of the

Hebrew

ScrijDtures.

The

New

Testament, translated from Griesbach's Text. Thir-

teenth thousand.

Notes on the Authorised English Version of the

Testament. Second Edition.

Critical

The History

of the

Hebrew Nation and

its

Literature.

New

Third

Edition.

Texts from the Holy Bible explained by the help of the Ancient
Monuments. Second Edition.

The History of Egypt from the Earliest Times till

by the Arabs in a.d. 640. Sixth Edition.

the Conquest

Alexandrian Chronology.

Egyptian Inscriptions from the British Museum and other

Sources.
216 Plates in folio.

Egyptian Hierogh'phics being an Attempt to explain their

Nature, Origin, and Meaning. AVith a Vocabulary.
;

Museum

Egyptian Antiquities in the British

described.

Egyptian Mythology and Egyptian Christianity with their

Influence on the Opinions of Modern Christendom.
;

The Decree of Canopus in Hieroglyphics and Greek.

The Ptosetta Stone in Hieroglyjjhics and Greek.
Hebrew Inscriptions from the Valleys between Egypt and
Mount Sinai in their original characters, with translations and an alphabet.
Parts I. and 11.
The Chronology of the Bible.

Short

Hebrew Grammar without

points.

The Book Genesis I.-XVIII. and XX.-XXV.

points,

and with prefixes and

The Journeys and Epistles

of the

Apostle

Edition.

An

10, without

suffixes detached.

Inquiry into the Age of the Moabite Stone.

Paul.

Third

Ubrary
Theological Seminary-Speer

1012 01124 4698