΄΄“'.«ψ Ee - ye 4 ο«Φιάροι idee 4 ΄ a ~ παρα rete ἐν ἄνα Lae eee 7 : - -- 4.5. “ « Pee κείν Φ δε μουν, Bt mh oe he Phe Many bam mir Vege wide woe SAGES τ Pe Payne al ee τ nae Te ὑπ ον: ae ee Se ν Here ae 7 -- ἵ - < - « ῃ id . A et + ee ve a σιν YOR Se 4 Bren aN 7 ὶ δ Y 0 F PRIW C; &£ ge O Z ] 6 Ti eae Ht chills ἃ Lite ᾿ "i ἣν Ι (fl © THE TEACHING SHE TWELVE APOSTLES AIAAXH TQN AQAEKA ATIOSTOAQN RECENTLY DISCOVERED AND PUBLISHED BY PHILOTHEOS BRYENNIOS, METROPOLITAN OF NICOMEDIA EDITED WITH A TRANSLATION, INTRODUCTION AND NOTES BY ROSWELL D. HITCHCOCK AND FRANCIS BROWN PROFESSORS IN UNION THEOLOGICAL SEMINARY, NEW YORK REVISED AND ENLARGED LONDON JOHN ὦ. NIMMO 14 KING WILLIAM STREET, STRAND, W.C. MDCCCLXXXV PREFACE. Tas new edition of the “Teaching of the Twelve Apostles” is issued in accordance with a purpose entertained by the editors when the first was published. That edition was prepared in great haste (March 17-25, 1884), in order to give speedy circulation to Bryennios’ great dis- covery, and, from the nature of the case, could not even raise, much less answer, many impor- tant questions suggested by the treatise. The attempt is now made to do this with relative completeness, and also to give suitable recogni- tion to the extensive literature of the subject, which the intervening months have produced. The size of the book has thus been greatly in- creased, and the editors desire to express their iv PREFACE. thanks to the publishers, whose kindness has al- lowed them full liberty in this respect. Among the special features of this edition may be noticed the discussions as to the integrity of the text; as to the relations between the “Teaching” and other early Christian docu- ments, with translations of these, 77 extenso, so far as seemed desirable for purposes of compari- son; the presentation, entire, with annotations, of Krawutzcky’s now famous reproduction of “The Two Ways;” the sections on the peculiari- ties of the Codex, the printed texts, and the re- cent literature; and the care expended on the history of the characteristic Greek words of the ’ A few slight errors have been cor- “ Teaching.’ rected in the text, and the translation has been carefully revised. That a book of this size and nature might be a joint work, it was necessary to divide the labor. While, therefore, both editors assume the re- sponsibility of the translation, the senior editor is alone responsible for the Notes, and the junior PREFACE. iy editor for the Introduction. The Appendix owes its fulness to the courtesy of their col- league, Dr. Philip Schaff, who has placed at their disposal a descriptive catalogue of impor- tant titles. The text is, as before, a close copy of that of Bryennios. The disparaging criticisms made upon the treatise in some quarters have not altered the opinion of the present editors that it is one of the richest discoveries of recent times. Attempts to discredit it, as a modern forgery, involve a wanton impeachment of its learned and well- known discoverer, and betray an imperfect ac- quaintance with the subject. A forger would have made his work answer more of the old questions, and open fewer new ones. The argu- ments of those who, for one reason or another, would bring the work down to the third or fourth century, and thus strip it of all special significance, will be found sufficiently answered in the following pages. The priority of the “Teaching ” to Barnabas, here maintained, would vi PREFACE. go far to disprove, also, the leading positions of Krawutzcky’s sharp and suggestive paper in the Theol. Quartalschrift, 1884, IV. (received too late for notice in the course of the discussion), viz., that our treatise is not the same with the “Two Ways” reconstructed by him, but is of late origin, and Ebionitic tendency. The editors feel sure that continued study will only add to the interest felt by scholars in this unique prod- uct of early Christianity, and enhance their es- timate of its importance. The former edition met with a much warmer reception than they had presumed to expect. They now venture to hope there are many to whom the fuller discussions of the present vol- ume will not be unwelcome. | RoswE.t. D. Hrrencoor. Franois Brown. UNION THEOLOGICAL SEMINARY, New York City, March 16, 1885. TABLE OF CONTENTS. PREFACE, . : . 3 . . . . INTRODUCTION, 21. Tae JERusatEM CopDEx, 32. INTEGRITY OF THE TEXT OF THE TEACHING, . @3. History oF THE TEACHING IN THE EARLY CHURCH, 34. Moprrn Discussions BEFORE BRYENNIOS, π΄) 5. SourcEs oF THE TEACHING, v 86. ARRANGEMENT OF MATTER IN THE TEACHING, . 37. PuRpPosE AND SCOPE OF THE TEACHING, /¢8. Doctrine of THE TEACHING, | \4 9. ConstTiruTION oF THE CHURCHES ACCORDING TO THE TEACHING, . PAGE Ixxxix vill TABLE OF CONTENTS. 210. Date anp Puace or Composition, 2 11. Pecunianrrries OF THE CoDEX, 212. Tue Prinrep Texts or THE TEACHING, THE TEACHING, IN GREEK AND ENGLISH, . NOTES, APPENDIX: Dicest or THE LITERATURE, INDEX, 65 79 INTRODUCTION. § 1. Tue Jerusatem Copex. Tue complete Zeaching of the Twelve Apostles is contained in only one known manuscript; from this manuscript it has been edited and published by Philo- theos Bryennios, Metropolitan of Nicomedia,’ in Asia Minor, and upon his work all other issues of the text de- pend. The manuscript was found by him in 1873,* in the library attached to the Monastery of the Most Holy Sepul- chre, in the Phanar, or Greek quarter, of Constantinople, where it is now preserved. The monastery and library are connected with the Patriarchate of Jerusalem, and hence Bryennios called the MS. the Jerusalem Codex.’ 1 AIAAXH TON ΔΏΔΕΚΑ ATIOSTOAQN ἐκ τοῦ ἱεροσολυμιτικοῦ χειρο- γράφου ΝΥΝ ΠΡΩ͂ΤΟΝ EKAIAOMENH μετὰ προλεγομένων καὶ σημειώσεων, ἐν οἷς καὶ τῆς Ξυνόψεως τῆς Π. Δ., τῆς ὑπὸ ᾿Ιωάνν. τοῦ Χρυσοστόμου, σύγ- κρισις καὶ μέρος ἀνέκδοτον ἀπὸ τοῦ αὐτοῦ χειρογράφουι. ὙΠῸ ΦΙΛΟΘΕΟΥ͂ BPYENNIOY μητροπολίτου Νικομηδείας. EN ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΙῚΙ 1889. ΤΎΠΟΙΣ Σ. I. BOYTYPA. *See E. A. Grosvenor, Andover Review, November, 1884, p. 515. 3 This designation (I.) for the new Codex was adopted also by Hil- genfeld, Clem. Rom. Epistule, Lipsixe, 1876 ; retained, Doctrina XI. Χ INTRODUCTION. It contains several ancient documents, and first be- came known to the world when, in 1875, Bryennios, then Metropolitan of Serres (Serra) in ancient Mace- donia, published from it the two Epistles of Clement of Rome.’ He described the MS. as consisting of one hundred and twenty leaves of vellum of the size of a small octavo (19 ctm. long, and 15 broad, or about 7.6 by 6 inches). It is entirely by one hand, and bears the following signature : ᾿Ετελειώδη μηνὶ ᾿Ιουνίῳ εἰς τὴν ia, ἡμέραν Γ᾽, ᾿Ινδικτ. Θ, ἔτους στφξδ΄, χειρὶ Aéovtos νοταρίου καὶ ἀλείτου. 7.6... (It) was finished in the month of June, upon the 11th (of the month), day 3d (of the week, 1.6., Tues- Apostolorum (in Hoang. sec. Hebr., ete., Ed. II.), 1884. Bishop Light- foot, however (S. Clement of Rome, Appendix, 1877), cites it as Ὁ. (Constantinopolitanus), and so Gebhardt and Harnack (Clem. Rom. ad Corinth. que dicuntur Epistole, Patr. Apost. Op. Fasc. I., Part I., Ed. 11., Lipsie, 1876); they are followed by Funk, Opera Patr. Apost., Vol. I., Tubing, 1881. Cf. Harnack, Lehre der Zwilf Apos- tel, Leipz., 1884, Proleg., p. 13.—We know of no other reason for the name than that given above. The title of J. J. Prins’ ed. of the text (Leiden, 1884), with the words ‘‘e codice Microsolymitano, nune Con- stantinopolitano,” rests, so far as appears, on a mere assumption, in which, indeed, Prins is not alone. Petersen (Lehre d. Zwilf Apostel, Flensburg, 1884) even supposes that the MS. was found at Jerusalem ! , |} TOY EN ΑΓΙΟΙ͂Σ NMATPOS HMON KAHMENTOS ENISKONOY POMHS AI ATO ΠΡΟΣ KOPINOIOYS EMISTOAAI Ἔκ χειρογράφου τῆς ἐν Φανα- ρίῳ Κων / πόλεως Βιβ λιοθήκης τοῦ Παναγίου Τάφου ΝΥΝ ΠΡΩ͂ΤΟΝ ΕΚΔΙ- AOMENH ΠΛΗΡΕΙῚΣ, μετὰ προλεγομέψων καὶ σημειώσεων, ὑπὸ ΦΙΛΟΘΕΟΥ͂ BPYENNIOY. ΕΝ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕῚ, 1870. INTRODUCTION. mal day), Indiction 9, of the year 6564,’ by the hand of Leon, scribe and sinner.” The MS. is numbered 440." 1From the Creation, placed by the Greek reckoning at B.c. 508. Hence the date of the MS. is (6564-5508) 1056 a.p. *Bryennios, 456, and so other writers on the subject, after him. But see Prof. Albert L. Long, D.D., Independent, July 31, 1884, p. (967) 7. Prof. Long has examined the MS. himself. He says: “‘ Whether it [456] was a typographical error, or the volumes of the library have been renumbered, I could not find out.” By a singular fatality of pen or type, the number has been repeatedly given with yet other variations ; thus in a letter to the Boston Advertiser (of July 30, 1884), dated at Constantinople, July 12th, it is casually mentioned as 476. It appears as 478 in Jowrn. of Christ. Phil., April, 1884, p. 065 (J. R. Harris), while C. W. Russell, who reviewed Bryennios’ Epistles of Clement for the Academy, is made to represent it as 156 (Acad., May 6, 1876, p. 487). In this connection the following re- marks are worthy of note: **Catalogus codicum bibliothece illius, anno 1845 a Bethmanno confectus, exstat in Pertzii Archiv der Gesellsch. f. dltere deutsche Gc- schichtskunde, vol. 9, p. 645 sqq. Sed codicis nostri nulla ibi fit mentio. Cf. etiam Guigniant in Journal Général de’ Instruction Pu- blaque, Paris (1856), xxv., 419 (The Academy, 1876, May 6, p. 487.” — Geb. and Harn., loc. cit., p. xi, not. 7.—Perhaps the lack of mention of the MS. in the catalogue referred to may be explained, wholly or partially, by the following extract from a letter by Bryennios (An- dover Review, Jane, 1884, p. 663): ‘* . . . In perusing over the [library] catalogue of manuscripts my attention was particularly at- tracted to this one because of its contents; in fact, the Synopsis of the Old and New Testaments, by St. John Chrysostom, was the oldest treatise contained in the whole catalogue. But knowing by experi- ence that every manuscript very often contains several treatises writ- ten by different authors, and that only the first of the series is marked on the outer sheet, in turning over the leaves I discovered Clement’s xii INTRODUCTION. 4 » The Sodex contains the following documents : 1. Fol. 1-32. Synopsis of the Old and New Testa- ments, of John Chrysostom.’ Epistles, and, last of all, the Διδαχή. These are the only details of the discovery.” Bishop Lightfoot (S. Clement of Rome, Appendix, London, 1877, p. 225) says: “Tt is strange that this discovery should not have been made be- fore. The library of the Most Holy Sepulchre at Constantinople is attached to the Patriarchate of Jerusalem in that city, and therefore has something of a public character. It has, moreover, been ex- amined more than once by learned men from Western Europe. A catalogue of its MSS., compiled in 1845 by Bethmann, appeared in Pertz Archiv der Cresellsch. f. dltere deutsche Geschichtskunde, TX., p. 645 sq.; but it does not mention this volume (see Patr. Apost. Op. I. i., p. xii, Gebh. u. Harn., ed. 2). Some years later, in 1856, M. Guigniant read a report of the contents of this library before the Trench Academy of Inscriptions, which is published in the Journal Général de V Instruction Publique, 1856, xxv., p. 419; and again this MS. is unnoticed. M. Guigniant seems to have attended chiefly to classical literature, and to have made only the most superficial ex- amination of the Christian writings in this collection; for he says, somewhat contemptuously, that these MSS. ‘unfortunately comprise little besides Homilies, Prayers, Theological and Controversial Treat- ises, written at times not very remote from our own,’ with more to the same effect (as quoted in the Academy, May 6, 1876). Again, two years later, the Rev. H. O. Coxe, the Librarian of the Bodleian, visited this library and wrote a report of his visit (Report to H. M. Government on the Greek MSS. in the Libraries of the Levant, pp. 32, 75, 1858), but he too passes over this volume in silence. A serious illness during his stay at Constantinople prevented him from thor- oughly examining the libraries there.” 1So the title. The document actually embraces only the Old Tes- tament.—Bryenn. ’ INTRODUCTION. xiii 2. Fol. 33-51 Ὁ. Epistle of Barnabas.’ 3. Fol. 51 b-76a. Epistles I. and 11. of Clement of Ttome. 4. Fol. 76a. Names of Old Testament books. 5. Fol. 76 a-80. Teaching of the Twelve Apostles. 6. Fol. 81-82 a. Epistle of Mary of Cassobelee (Κασ- coBorwv) to Ignatius. ' 7. Fol. 82a-120a. Twelve Epistles of Ignatius, as follows: (1) To Mary; (2) To the Trallians ; (8) To the Magnesians ; (4) To those at Tarsus; (5) To the Philip- pians ; (6) To the Philadelphians ; (7) To the Smyrne- ans; (8) To Polycarp; (9) To the Antiochians; (10) To Hero; (11) To the Ephesians ; (12) To the Romans. 8. Fol. 120a. Signature of the Scribe. 9. Fol, 120 a,b. Account of the genealogy of Jo- seph. We are now concerned with the brief document which occupies five leaves (76 a—80) of the Codex—the Zeach- ing of the Twelve Apostles. 1Tn a foot-note, Bryenn. expresses his purpose of editing this epis- tle, the Greek text of which is here complete, together with those of Ignatius (see below). This he has not done, but has furnished ma- terial from the Cod. to Hilgenfeld for his edition of Barnabas (1877) ; the texts of Gebh. and Harn. (1878) and Funk (1881) also take ac- count of the new Cod. χὶν INTRODUCTION. § 2. Tue Inrecrity oF THE Text. There is no reason to doubt that the Jerusalem Codex gives us, on the whole, a true copy of the Zeaching. The substantial agreement between the Teaching itself and its text as reproduced in documents which used it as literary material points in this direction. Still more, the indications of priority which appear in the Zeach- ing, at those points where these other documents vary from it in detail, are evidences that the Teaching, as we possess it, is essentially the same with the original text. This of course does not exclude the possibility of such errors as naturally creep into often copied MSS., but is sufficient to give us confidence in the general trust- worthiness of the Codex as we have it.’ But the question whether we possess the Teaching in its original form involves more than this. We must ask whether all the chapters, as we now have them, formed integral parts of the original treatise, or whether there are indications that the present treatise has re- ‘On Hilgenfeld’s theory of Montanistic interpolations, see below. —Notwithstanding what is said above, we can hardly use the Teach- ing to support particular readings of the N. T. text (e.g., the doxol- ogy of the Lord’s Prayer, or ἀφίεμεν for ἀφήκαμεν in the same), be- cause we cannot be certain that it has not been amended to agree with some current N. T. text. INTRODUCTION. XV sulted from the union or incorporation of earlier and independent elements.’ This is not so easy to determine. It is obvious that before the close of the fourth century the entire Teaching was current, for Apost. Const. V 11. follows the Teaching throughout,’ and thus proves that the text which lay before its author covered the same ground with that which we possess.* Even more im- portant is the evidence that Barnabas knew the latter part of the treatise as well as the former, citing, as he does, from Ch. X VI." If, then, the elements of our Teaching once existed in separate literary forms, they were combined, and our treatise produced, before the Epistle of Barnabas was written.” We must, therefore, consider whether there is reason for the theory in this form. The fact that Athanasius (Ep. Fest. 39) speaks of the Teaching as appointed for catechumens, and that the author of the Teaching prescribes (Chap. VII. ad it.) that candidates for baptism shall hear the requirements of Chaps. I-VI. affords no ground for the hypothesis 1 Hilgenfeld (Nov. Test. extra Can., etc., Fascic. IV., ed. II., Leipz. 1884, p. 89, etce.; Zeitschr. f. wiss. Theol., 1885, I., p. 76 sq.), holds Chaps. I.-VI. to be earlier than the rest, and to have circulated in- dependently of the later chapters; cf. Petersen (Lehre der Zwolf Apos- tel, Flensburg, 1884). 2 See ὃ 3, p. xlviii sq. 8 Cf. Harnack, Proleg., p. 172. 4See § 3, p. xxxiii. 5 So Petersen, see above. Xvl INTRODUCTION. that the original Teaching included only Chaps. I—VI., and that VII—X VI. were a subsequent addition.’ Nor can such a ground be discovered in the longer title, on the theory that this title is applicable only to the first six chapters. For (a) the Teaching might be recom- mended to catechumens, even if it were not in all its parts applicable to them, and (0) the προσερχομένοις of © Athanasius may include those who had already been ad- mitted to full church membership. The direction to re- peat the commands of Chaps. I-VI. shows that the au- thor believed himself to be introducing in those chapters no new thing, but merely setting down what apostolic teaching required—not at all that the earlier chapters had already been current in any such literary form. And, as to the title, the author evidently had in view Gentile readers as actual or possible Christians, and desired to have the whole treatise come to them with apostolic au- thority, since he understood himself to be, in all that he wrote, transmitting true apostolic doctrine.” ‘The longer 1 Cf. Hilgenfeld, loc. cit., p.94, and Zettschr. f. wiss. Theol., 1885, L., p. 78, ete. The instruction given to catechumens and to believers, and needed by them, does not and doubtless did not differ in the degree that Hilg. supposes. 2 Zahn (Theol. Lit.-Blatt, July 11, 1884) makes “" ΤῸ the nations” a special title of Chaps. L-VI., but holds to the integrity of the treatise. INTRODUCTION. Xvil title is in all probability the earlier, and the shorter ab- breviated from it.’ On the other hand, Hilgenfeld’s suggestion in regard to 1. 35 (‘Now the second com- mandment of the teaching”) has some weight.’ After affirming that Chap. I. contains an expansion of both the commandments * with which the treatise opens, he pro- poses to consider the words ‘a second commandment ” (I. 35) as used by the author to introduce matter which he found ready to his hand. But, in fact, these words refer back to 1. 9, ““ Now of these words the teaching is this ;” what then follows, to the end of Chap. L., is one set of injunctions; Chap. II. begins with another set, - ἃ second conimandment of the Teaching.” Hilgenfeld thinks also* that the presence of hints at ᾿ ecclesiastical forms and communal life (1. 78, 108, etc.), in the earlier chapters, indicates that these chapters were once independent. It need not, however, even if the passages meant what Hilgenfeld thinks, point to any- thing more than a lack of absolutely logical strictness in the disposition of the material. Buta close examination shows that these passages do not prescribe ecclesiastical 1 Harnack, Prolegom., § 2. Wilg. holds the contrary (cf. particularly Zeitschr. f. wiss. Theol., 1885, I., p. 78). 5 Zeitschr., 1885, I., p. 82. * But see Zahn, Suppl. Clem., p. 289, n. 2. 4 Loc. cit., p. 82 sq. 2 Xvili INTRODUCTION. forms, but only expound the duty of the individual Christian in certain relations with the Christian com- munity (cf. ὃ 6, p. 1xxxil). While, however, there is no reason to doubt that we have the Teaching substantially as it was first written, there are some tokens of the existence of various later recensions of its text,—or possibly, various incorpora- tions of the oral teaching which lies beneath that text (see ὃ 5), in the shape of portions and fragments which have come down to us through various channels. Such a token is the lack of acquaintance with Chaps. VIL. sq., on the part of the author of the Canons. 10 is very natural that the early chapters, which the author of the Teaching himself designates as required in pre- baptismal instruction, should actually, through their use in this way, have become detached from their original connection, and been circulated by themselves. There are other proofs, tending to establish the ex- istence, not only of partial editions, but of variant texts.' A tract of the third century, De Aleatoribus, falsely ascribed to Cyprian, contains the following : ‘“‘ Et in doctrinis apostolorum: Si quis frater delinquit in ecclesia et non paret legi, hic nec coiligatur, donec 1Cf. Zahn, Suppl. Clem., Ὁ. 284. Hilgenfeld, Zedtschr. 7. wiss. Theol., 1884, IIL, p. 870 ; 1885, I., p. 76. INTRODUCTION. ΣΊΡΕ penitentiam agat, et non recipiatur, ne inquinetur et im- pediatur oratio vestra.” Ὁ This is parallel with Zeaching, 1. 270 sq., 285 sq., cf. 108 sq. The form of expression is, however, quite dif- ferent. But the definite node of citation points to a text in which these words stood as the Pseudo-Cyprian gives them. Rufinus (d. 410), while following in the main Atha- nasius (Ep. Fest. 39) names a book “ qui appellatur Duce Viz vel Judicium secundum Petrum.”* This book is a “liber ecclesiasticus,” in the same category with the Old Testament Apocrypha and the Pastor of Hermas. The “ Due Viw” points to a work in one important respect like our Teaching; the alternate title, “/udicz- um Secundum Petrum,” makes it difficult to identify that work with our Zeaching.’ But the most interesting of all these indications of variant texts is the fragment of an old Latin version of the Zeaching, brought to light by Oscar von Geb- 'Cypr. Op., ed. Paris, 1726, Opuse. vulg. adscr. S. Cypr., col. xx.; ed. Migne, 830. 2 Symb. apost., 33 ; ed. Migne, col. 374. 3 For attempts to explain this second title, see Krawutzcky, Theol. Quartalsehr., 1882, IIL, p. 417; Harnack, Proleg., p. 23. But ef. Hilgenf., NV. 7. extra Can., Fasc. IV., ed. 2, 1884, pp. 92 sq., 110.—It may be here noticed that Jerome (De vir. il. 1, ed. Migne, 11., 609) names among the works falsely attributed to Peter, a ‘‘ Petri Judi- cium.” ΧΧ INTRODUCTION. hardt (in Harnack, Lehre der Zwolf Apostel, 11., pp. 275 sq.). From Gebhardt’s account it seems that Martin Kropffs Bibliotheca Mellicensis (Vindob., 1747), p. 18, contains the following statement: “ Hodem (sc. XII.) seeculo videntur Mellicii extitisse codices sequentes: 1. Membranaceus in 4to. Q. 52, quo lectionarium antiquissima manu perscriptum, ac ex 8.8. P.P. homiliis excerptum continetur. In fine habetur exhortatio S. Bonifacii Episcopi de Abrenuntiatione in baptismate. Incipit: Audite frates, et adtentius cogitetis, ete. Ibid. pag. ultima habetur Doctrina Apostolorum, sed manca. Inc. Viz du sunt in seculo, vitee et mortis, lucis et tenebrarum, etc. Manu seeculi minimum decimi.” Unfortunately, MS. Q. 52 (now catalogned as R. 52) has disappeared from the library at Melk, but Geb- hardt’s persistent search resulted in the discovery of a printed copy of the desired fragment, in immediate con- nection with the sermon of Boniface, above referred to, as published by Bernhard Pez, librarian at Melk early in the eighteenth century. Pez printed the sermon in his Thesaurus anecdotorum novissimus, Tom. ΤΥ... Pars. 2, col. 3 sq., and followed it (col. 5 sq.) with this: « Tum in Codice post perbrevia quedam S. Augustina dicta comparet Doctrina Apostolorum, eadem, qua Sermo S. Bonifacii, manu exarata, que sic habet. INTRODUCTION. xxi “Doctrina Apostolorum. “Vise duze sunt in seculo, vite et mortis, lucis et tenebrarum. In his constituti sunt Angeli duo, unus eequitatis, alter iniquitatis. Distantia autem magna est duarum viarum. Via ergo vitze heec est: Primd diliges Deum zeternum, qui te fecit. Secundo proximum tuum, ut te ipsum. Omne autem, quod tibi non vis fieri, alii ne feceris. Interpretatio autem horum verborum hee est: non meechaberis, non homicidium facies, non falsum testi- monium dices, non puerum violaveris, non fornicaveris . . non medicamenta mala facies: non occides filium in abor tum, nec natum succides. Non concupis- ces quidquam de re proximi tui. Non perjurabis. Non male loqueris. Non eris memor malorum factorum. Non eris duplex in consilium dandum, neque bilinguis: tendiculum enim mortis est lingua. Non erit verbum tuum vacumm nee mendax. Non eris cupidus nec ava- rus, nec rapax, nec adulatornec . . . Cetera in Codice desiderantur.” This version points to an original text strikingly like that which we possess, but with remarkable variations : Fragment, 1. 1. Seculo inserted. Frag., 1.2. Zucis et tenebrarwm inserted (cf. Barnab.). Frag., 1. 8, 4. Inserted (cf. Barnab.). Frag.,1. 12. After Awe est there is a leap to Teaching II. (1. 36), (ef. Canons) and the following lines of the Teaching are reproduced as far as 1. 45 ad jin., but with ΧΧΙΪ INTRODUCTION. changes in the order. No representatives of οὐ κλέψεις, ov μαγεύσεις (1. 37) appear. They probably filled the gap in the version after fornicaveris. Some other points are noteworthy, particularly the tendiculum enim mor- tis est lingua, which, over against the παγὶς yap θανάτου ἡ διυγλωσσία (Teaching, 1. 42) reminds us of the παγὶς yap στόμα θανάτου of Barn., XIX., 8 (cf. παγὶς yap ἰσχυ- pa ἀνδρὶ τὰ ἴδια χείλη of the Constitutions). The version thus has something from at least two of the important secondary sources of our knowledge of the Teaching, but agrees most closely with the Teaching itself. A different recension of the text, and one which already showed some of the striking peculiarities of Barnabas and the Canons, seems to undertie this ver- sion. The presence of peculiarities marking these works and distinguishing them from each other, is adverse to the view that this recension lay before the authors of them. It may have been written by a copyist familiar with them all.’ There is nothing to indicate that any one of these re- censions antedates our Zeaching ; on the contrary, such ‘Inasmuch, however, as it covers the beginning of the Teaching ~ it opposes Hilgenfeld’s argument (Zedtschr. fiir wiss. Theol., 1884, III, p. 910) that the variant text indicated by Pseud.-Cypr. (see above) is evidence that the Teaching is not a unit, but consists of two treatises combined—Chaps. i.-vi. and vyii.-xvi. INTRODUCTION. Ski evidence as is at our disposal strongly favors the prior- ity of the latter. Least of all is there in the preceding anything to sup- port Hilgenfeld’s view' that in our present text there are Montanistic interpolations.’ § 3. History or tur 7HACHING iw tue Ancient CuurRcH. Traces of the Zeaching appear in the ancient church in three distinct forms. We have (1) citations from it, or direct references to its contents; (2) mention by its title; (5) unacknowledged and extensive use of its ma- terials (incorporation) in later documents. We will con- sider these in order. 1. Among the earliest references to its contents may perhaps be classed a passage from a writing ascribed to a father of the Western Church,—(Irenzeus,—before A.D. 200).° There is some uncertainty attaching to this testimony, but the case is as follows: ' Nov. Test. extra Can., Fasc. IV., ed. 11., 1884, p. 94; Zedtsehr., 1885, L., pass. 2 The whole theory of Montanistic expressions in the Teaching lacks a foundation. See ὃ 10, p. xciii sq. * It is still doubtful whether Irenzus was really the author of the fragment—cf. Zahn, Suppl. Clem., p. 280. From the author's atti- tude toward the Ep. to the Hebrews (he treats it as Pauline) Zahn thinks he may have been an Alexandrine. His acquaintance with the Teaching is then most likely (cf. § 10, p. xcix), χχὶν INTRODUCTION. Tren. Fragm. xxxvi.,' says: ‘They who have followed the second constitutions of the Apostles know that the Lord instituted a new offering in the New Testament, according to the word of Malachi the prophet : ‘ Where- fore from the rising of the sun, even to its setting, my name shall be glorified among the nations, and in every place incense shall be offered to my name, and a pure sacrifice ’” ” (cf. Teaching, Chap. xiv.). Harvey (Tom. I, p. clxvii) thinks the fragment may belong to the exposition of the Apostolical Preaching’ (which Irenzeus dedicated to Marcianus)—“ a term,” he adds, ““ frequently applied to the early symbol of faith ; such a relic would have been of rare value if it had de- scended to us.” And again (Tom. IL, p. 500 n.): “It has been conjectured, Introd., elxvii. 2, that this extract is taken from the treatise de Pradicatione Apostolica, 1Hd. Harvey ; ii., ed. Pfaff. 3 Of ταῖς δευτέραις TOY ἀποστόλων διατάξεσι παρηκολουθηκότες ἴσασι, τὸν Κύριον νέαν προσφορὰν ἐν τῇ καινῆ διαθήκῃ καθεστηκέναι, κατὰ τὸ Μαλαχίον τοῦ προφήτου: Διότι ἀπὸ ἀνατολῶν ἡλίου καὶ ἕως δυσμῶν τὸ ὄνομά μου δε- δόξασται ἐν τοῖς ἔϑνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνόματί μοι καὶ ϑυσία καϑαρά (Sancté Irenei Hpise. Lugd. Libr. quinque ado. Har., etc., ed. W. Wigan Harvey, S.T.B., Cantabr., 1857, Tom. IL, p. 500). 3 καὶ ἄλλος ὅν ἀνατέϑεικεν ἀδελφῷ Μαρκιανῷ τοὔνομα, εἰς ἀπόδειξιν τοῦ ἀποστολικοῦ κηρύγματο----(Ετι56}. H. E., v., 26)—Scripsit . . . ad Martianum fratrem de Apostolica predicatione (Jerome, De oir. il. xxxv, ed. Migne, II., col. 649). INTRODUCTION. XXV in all probability a catechetical, though perhaps not formal, exposition of the primitive Creed.” In any cease, the fragment cited is suggestive of an acquaintance with the substance of at least a part of the Teaching. Returning to the East, we find a witness of the first importance in Clement of Alexandria. In Sérom., L., 20, 100 (written probably between a.p. 201 and 203—see Zahn, Suppl. Clem., p. 167 sq.) we find almost the pre- cise language—the variations are unimportant—of the Teaching (1. 62 sq.) : | “This one is called a thief by the Scripture. At least, it saith, Son, be not a liar; for lying leadeth to theft.” * 1The text, with preceding context, is as follows (Migne, Clem., I., 60]. 817): Ἔμπαλιν οὖν ἀδικεῖ ὁ σφετερισάμενος τὰ βαρβάρων, καὶ ὡς ἰδίαν ἀυχῶν, τὴν ἑαυτοῦ δόξαν αὔξων, καὶ ψευδόμενος τὴν ἀλήϑειαν" οὗτος κλέπτης ὑπὺ τῆς Γραφῆς εἴρητα. Φησὶ γοῦν" “Vit, μὴ γίνου ψεύστης" ὁδηγεῖ yap τὸ ψεῦσιια πρὸς τὴν κλοπήν.᾽" An attempt has been made to show that γραφὴ here refers, not to the following citation, but to John x., 8, which Clement had previ- ously quoted, and that φησὶ γοῦν means ‘‘ Therefore it is said,” the cited words being thus given without the name of any author or book from which they come. (Prof. J. C. Long, National Baptist, April 24, 1884, and Baptist Quarterly Review, July-September, 1884, pp. 376, 377. Cf. also J. Rendell Harris, Journ. of Christ. Philos., April, 1884, p. 375, n. 4.) This attempt suggests the following remarks: (1) The only reference in the Stromata to John x. ὃ isi. 17, three chapters earlier. Nothing indicates a connection between that pas- sage and the one now under consideration. (2) For Clement’s use of φησὶ in the meaning ‘‘it is said,” Dr. Long refers (Lapt. Quarterly, XXvVl INTRODUCTION. In another treatise (De Diwite Servando, e. 29— written between A.p. 203 and 216, perhaps late in this period (see Zahn, Supplement. Clement, pp. 174, 176),— Clement appears to make use of Zeaching, 1. 169 (Chap. IX.): “Tle who hath poured out the wine, the blood of the vine of David.’ p- 377 n.) to ** Vol. L., cols. 428, 429, 452, 489—and a hundred other places.” The edition referred to appears to be Migne’s. In that edition col. 423 contains no illustration of the point. It has φησί, but with ἢ γραφή as expressed subject, in the previous sentence. 423 is perhaps a printer’s error for 428, where we read: ““ἘἘν οἴνῳ δὲ φησὶ “ μὴ ἀνδρίζου " (Heclesiastic. xxxi., 30—Tisch., xxxiv., 35).—Col. 429 gives: ‘‘dpyh dé,” φησὶ, “ μεγάλη, γυνὴ wéduaos,” etc. (Eccl. xxvi., 11—Tisch., 8}.—Col. 452 has φησὶ with a citation from Mt. xv., 18.— Col. 489 has it with a citation’from Eccl. xxxix. 17,18, 19 (Tisch., 13). —It will appear that Dr. Long’s passages are not well chosen, for all the citations are from books which were for Clement undoubtedly Scripture (see for Ecclesiasticus, col. 489: Λέγει γοῦν ἣ γραφή, with a citation from Hecl. xxxix. 31, 32—Tisch., 26, 27). (8) It would be of interest to know how many times φησὶ is used without an expressed subject by Clement or by the Apost. Const., when the citation is not from a book regarded as Scripture. (4) Is φησὶ with no expressed subject ever used by Clement or the Const., with reference to any- thing else than Scripture, when 7 γραφή occurs in the previous clause ? (5) See also Strom. ii., 9 (ed. Migne, Clem. I., 980), cited by Harris (Jowrn. Christ. Phil., April, 1884, p. 376, n.), where the Shepherd is referred to in support of a certain position, and the next sentence cites the passage with φησὶ γοῦν. On all grounds, therefore, but particularly the unlikelihood that the distant reference to John x ,8 is here resumed, we conclude that there is no reason to doubt that Clement quotes as Scripture words found in the Teaching. 1 οὗτος 6 τὸν οἶνον Td αἷμα τῆς ἀμπέλου τῆς Δαβὶδ ἐκχέας. INTRODUCTION, XXVII Again, in a fragment, Clement expresses himself as follows (Fragm. ex. Nicetw Catena in Mattheum—v., 42 —ed. Migne, Clem. II., 744): ““We must do alms, but with judgment, and to the worthy, that we may find recompense from the Highest. Woe to those who have, and in hypocrisy take, or, when able to help them- selves, even desire to take from others! for he who hath and through hypocrisy or idleness taketh shall be con- demned ”" (cf. Teaching, 1. 22-84). Again, Ped. 111., 12 (ed. Migne, I., 668), Clement says: “We have the Decalogue given through Mo- ses . . . : Thou shalt not commit adultery; thou shalt not be idolatrous; thou shalt not corrupt boys; honour thy father and thy mother.”* The παιδοφϑορή- σεις suggests Teaching,1.36. It is true, Barn., XIX., 4, ! Ποιητέον ἐλέημοσύνας, ἀλλὰ μετὰ κρίσεως, καὶ τοῖς ἀξίοις, ἵνα εὕρωμεν ἀνταπύδομα παρὰ τοῦ Ὑψίστου. Οὐαὶ δὲ τοῖς ἔχουσι, καὶ ἐν ὑποκρίσει Aau- βάνουσιν, ἢ δυναμένοις βοηϑεῖν ἑαυτοίς, καὶ λαμβάνειν παρ᾽ ἑτέρων βουλομέ- vos! ὃ γὰρ ἔχων καὶ δι’ ὑπόκρισιν ἢ ἀργίαν λαμβάνων κατακριδϑήσεται. *(98) . . . Ἔστιν ἡμῖν ἣ Δεκάλογος ἣ διὰ Movoéws, ἁπλῷ καὶ μο- νογενεῖ αἰνιττομένη στοιχείῳ (94), προσηγορίαν σωτήριον ἁμαρτιῶν περι- ypapovoa “Οὐ μοιχεύσεις" Οὐκ εἰδωλολατρήσεις: Οὐ παιδοφϑορήσεις (95) " Οὐ κλέψεις" Οὐ ψευδομαρτυρήσεις: Τίμα τὸν πατέρα σου καὶ Thy μητέρα σου (96).” καὶ τὰ ἀκόλουϑα τούτοις. Ταῦτα ἡμῖν παραφυλακτέον, καὶ ὅσα ἄλλα κατὰ τὰς ἀναγνώσεις τῶν Βιβλίων παραγγέλλεται.---ΤῊ6 last sentence shows how little pains Clement took to distinguish sharply between what we term canonical Scripture, and other revered Christian writ- ings (cf. above, p. xxv, n. 1). XXVill INTRODUCTION. here agrees with the Zeaching, and Clement differs from both by inserting ‘thou shalt not be idolatrous.” We cannot therefore be sure that he does not owe the sras- dof3. to Barnabas. . Harnack, Proleg., p. 16, n. 26, alludes also to Strom., γ΄, 5, 381: πάλιν αὖ δύο ὁδοὺς ὑποτιϑεμένου τοῦ evayye- λίου καὶ τῶν ἀποστόλων ὁμοίως τοῖς προφήταις ἅπασι. This may have some force in connection with the others. Pseud. Clem. Epist. de virginit., I., 11, II., 6, sug- gest the Teaching, but do not show conclusive evidence of an acquaintance with it." Athanasius (on Matt. vii. 15) may be drawing from the Teaching, when he gives directions for testing and dealing with false prophets, adding: ‘ From their works must thou prove the Christ-traffickers.” ἢ Perhaps Johannes Climacus * (Abbot of the Monastery at Mt. Sinai, end of sixth century) had the language of the Teaching in mind, when he said: “ It is the part of 1 Cf. Migne, Péres Apost., I., col. 404, ‘‘ Omnis quippe otiosus, ut sine labore, ita sine utilitate est” (cf. Teaching, 1. 250) ; col. 452, ‘et in omnibus a malo abhorrentes, ne demus sanctum canibus”’ (ef. Teaching, 1. 180 sq.), ete. > τοὺς χριστεμπόρου5---866 Migne, Athan. III., cols. 1580, 1881. Cf. Teaching, \. 225 sq., 251 sq.—This is significant only because Atha- nasius lived at Alexandria and knew the Teaching. The word occurs elsewhere in the fourth century. 9 Bryenn., p. ἢ. Harn., Prol., p. 19, n. INTRODUCTION. XX1X pious men to give to him that asketh, but of the more pious to give even to him that doth not ask, and from him that taketh to ask not back, however able they a, ete: are, After the sixth century we find no citation from the Teaching. 2. The first to mention the Yeaching by its title is Eusebius (H. E., iii., 25). Eusebius there gives a list of New Testament books, naming first those accepted by the church at large (ὁμολογούμενα), then those re- cognized by many, but yet not without opposition (avte- λεγόμενα), and as a third division, which is, in one aspect of it, a subdivision of the preceding,’ those whose claim to canonicity was too weak to be admitted at all (vo9a). Into the last category fall “the Acts of Paul, the writ- ing which is called Shepherd, and the Revelation of Peter. And, in addition to these, the Epistle attributed to Barnabas and the so-called Teachings of the Apos- tles ;*° and besides, if it should seem best, the Apoca- lypse of John, which some, as I said, reject,” ete—The fact that Hermas and Barnabas are included under one ' Εὐσεβῶν μὲν τὺ αἰτοῦντι διδύναι, εὐσεβεστέρων δὲ καὶ τῷ μὴ αἰτοῦντι, τὸ δὲ ἀπὸ τοῦ αἴροντος μὴ ἀπαιτεῖν, δυναμένους μάλιστα, κ. τ. λ. (Migne, LXXXVIIL, 1029). 2 He ends this third list with the words: ταῦτα μὲν πάντα τῶν ἂντι- λεγομένων ἂν εἴη. " Tov ἀποστόλων αἱ λεγόμεναι Διδαχαί. XXX INTRODUCTION. head with the Teachings is significant, as pointing un- mistakably to the identity of the Teachings with our Teaching.’ Athanasius (Festal Epistle, 39, a.p. 867) also gives a list of the canonical books of the New Testament, and subjoins : “ But for the sake of greater accuracy I add that there are other books also beside these, not canon- ized, but appointed by the fathers to be read to those just coming to us (1.6.. into the church) and desiring to be instructed in the doctrine of piety—Wisdom of Sol- omon, and Wisdom of Sirach and Esther and Judith and Tobias, and so-called Teaching of the Apostles * and the Shepherd.” Anastasius Sinait., Patriarch of Antioch (d. 599), wrote a treatise called Questiones. To this is appended a list of the books of Scripture, which, among twenty- five apocryphal writings gives the following: Apoca- lypse of Peter, Periodoi* and Teachings of the Apostles, Epistle of Barnabas, Acts of Paul. Since Euseb. (ὦ. ὁ.) ' Cf. examination of this passage of Euseb. in Harn., Prol., 4 sq. Bryenn. (p. xy’) and Harn. (Prol., 24, n.) call attention to Διάταξις and Διατάξεις, both used by Epiphanius for Apost. Const. ἢ καὶ Διδαχὴ καλουμένη τῶν aGtooToAwy. See Migne, Athan., 11., col. 1497 ad fin. For date, dd. ἐν. col, 1435, τι. % Περίοδοι. See Migne, I., col. 516. INTRODUCTION. 0.6.61 gives “Acts of Andrew and John and of the other Apostles” in his third class (spurious books), it appears possible that the author of this catalogue has combined the titles of two different works, because each title con- tained “ of the Apostles.” Nicephorus, Patriarch of Constantinople (d. 828), names among the apocryphal books of the New Testa- ment the Periodoi (= /tinerarium [?]) of Peter, of John, of Thomas, the Gospel according to Thomas, the Teach- ing of Apostles,’ the two Epistles of Clement, Ignatius, Polycarp and the Shepherd. Ile gives the number of στίχοι in the Teaching as 200. Without attempting to press this number into agreement with the 203 lines of the Teaching in Cod. Jerus., since the number of lines might vary indefinitely in different MSS. of the same treatise,’ it is still evident that the 200 stichz of Nice- phorus indicates that the treatise he names was a brief one, and its title, as well as the position given it, point to its identity with the work named by Eusebius, Atha- nasius, and Anastasius (?), and with our Teaching. Bryennios (p. xg) cites two later authors who men- tion the ZYeaching, but neither of them has any per- sonal knowledge of it : 1 Διδαχὴ ἀποστόλων. See Migne, C., col. 1060. 2 Cf. Harris., ἢ: Οἱ Ὁ. 368 sq. ΧΧΧΙΙ INTRODUCTION. Joannes Zonaras (6. 1120) says: “ΝΟΥ͂ some say that the Teaching of the Apostles’ is the same with the Con- stitutions written by Clement, which the Council called the Sixth does not permit to be read,” ete. Matthzeus Blastares (6. 1335) goes even farther. He says: “Now besides the canonical books (the great Athanasius) says there are the Wisdom of Solomon, etc., and the Teaching of the holy Apostles;* and this the Sixth Council rejected.” After this the Teaching was apparently forgotten un- til modern times. 3. Considerable portions of the Teaching have been incorporated into at least four well-known products of early Christianity ; these are the Shepherd of [Hermas, the Epistle of Barnabas, the Apostolic Canons (or Epi- tome), and the Apostolic Constitutions. a. The Teaching in Relation to Barnabas and Hermas. It has been earnestly disputed whether the Zeaching has furnished material to the other two documents, or whether the resemblances are to be accounted for on the 1 τὴν διδαχὴν τῶν ἀποστόλων (Migne, I., col. 552). 2 thy διδαχὴν τῶν ἁγίων ἀποστόλων (Migne, I., col. 558). INTRODUCTION. XXXiil theory that the other two supplied matter to the author of the Zeaching.' The latter was the view first pre- sented, and it was accepted and repeated without very careful examination. The arguments for it are slender, while a just consideration of the evidence before us re- sults in perceiving several weighty arguments on the other side. 1. The connection between Barnabas and the Zeach- ing appears in the following passages :* : Barnabas, IV., 9. Cf. 7.,1.295 Wherefore let us give heed in the last days: for nothing pe will the whole time of our life and faith profit us, tf now in the lawless téme, and impending offences we do not resist as befitteth sons of God. A Barnabas, XVIII. But let us pass over to another knowledge and teaching. T., 1. 8. Two ways there are of teaching and of authority, one of ieee light and one of darkness. but there is a great difference in the two ways. For over one are set light-bearing angels of God, but over the other, angels of Satan. (2) And the former is Lord from eternity and to eternity, but the latter is prince of the present time of iniquity. 'The latter is held by Bryennios, Harnack, and Hilgenfeld. Zahn puts the Shepherd earlier, Barnabas later, than the Teaching. Funk, Wordsworth, ‘‘E. L. H.” (Guardian, June 25, 1884), and Harris make the Teaching the first in time of the three. * Sentences in Barnabas which are more or less closely parallel with the Teaching are in italics. The number of the line of the parallel in the Teaching is given in the margin. XXXiV _ - -᾿ Sel oll Ρμ- ee a ce el Ρμ- . 105 sq. ὦ ΕΠ». 46 sq. 45, 73 sq. . 41 sq. INTRODUCTION. XIX. The way of light, then, 18 this: if any one willeth to go to the appointed place, let him be zealous in his deeds. The knowledge, then, which is given to us for walking in this (way) issuch as this: (2) Vhow shalt love him who made thee, thou shalt fear him that fashioned thee, thou shalt glorify him that ransomed thee from death ; thou shalt be simple in heart and rich in spirit ; thou shalt not cleave to those that walk in (the) way of death ; thow shalt hate everything which ts not pleasing to God, thou shalt hate every hypocrisy ; thou shalt by no means forsake the Lord’s commandments. (9) Thou shalt not exalt thyself, but shalt be humble in all things; thou shalt not take glory to thyself. Z'how shalt not tuke evil counsel against thy neighbor ; thou shalt not per- mit overboldness to thy soul. (4) Thou shalt not commit for- nication, thow shalt not commit adultery, thou shalt not corrupt boys. Not from thee shall the word of God go forth with (the) impurity of some. Thou shalt not respect per- sons in convicting any one for a transgression. Thou shalt be meek, thou shalt be gentle, thou shalt tremble at the words which thou hast heard. Thow shalt not be revengeful against thy brother. (5) Thou shalt not hesitate, whether at shall be, or not. Thou shalt not take in vain the name of the Lord. Thow shalt love thy neighbor above thy life. Thou shalt not slay a child by abortion, nor again (what és) conceived shalt thou destroy. Thou shalt by no means take off thy hand from thy son, or from thy daughter, but from youth thou shalt teach (them) the fear of the Lord. (6) Thou shalt by no means become one lusting after the things of thy neighbor, tho shalt by no means become rapacious ; nor shalt thou from thy soul cleave to (the) high, but with the lowly and righteous thou shalt consort. The events that be- fall thee shalt thou accept as good, knowing that without God nothing occurs. (7) Thow shalt not be double-minded nor double-tongued, for a snare of death ts the double tongue. T., 1. 98 sq. i . 92 μα. — . 185 sq. . 86 sq. . 78 sq. ὁ μῷ - . 81 sq. _ . 88 sq. 1. 107. - 84, 83 sq. - 108 sq. 1.115 sq. L 114 sq. INTRODUCTION. XXXV Thou shalt obey rulers as an image of God in shame and fear ; thou shalt by no means lay thy hand in bitterness upon thy bondman or bondmaid, who hope in the same God, lest they perchance shall not fear the God who is over (you) both ; because he came not to call (men) according to the appear- ance, but to those whom the Spirit made ready. (8) Thou shalt share in all things with thy neighbor, and shalt not say they are thine own ; for if ye are partners in that which ts in- corruptible, how much more in the corruptible (things)? Thou shalt not be hasty of tongue, for (the) mouth is a snare of death. As much as thou canst, for thy soul thou shalt make purification. (9) Be not (one who) for receiving stretcheth out the hands, but forgiving draweth them in. Thou shalt love as the apple of thine eye every one that speaketh to thee the word of the Lord. (10) Thou shalt remember the day of judgment night and day, and thow shalt scek out every day the faces of the saints, either by word laboring, and going for the purpose of exhorting, and meditating how to save (thy) soul by the word, or by thy hands thou shalt work for a ransom for thy sins. (11) Thou shalt not hesitate to give, nor when giving shalt thou murmur ; but thou shalt know who ts the good dispenser of the recompense. Thou shalt keep what thou hast received, neither adding to at nor taking from tit. To the end thou shalt hate the evil (one). Zhou shalt judge justly. (12) Thou shalt not make division, but shalt make peace, bringing together those who contend. Thou shalt make confession of thy sins. Thou shalt not approach for prayer with an evil conscience. This zs the way of light. XX. But the way of darkness 7s crooked and full of curse. For it is a way of eternal death, with punishment, in which are the things which destroy their soul [?.e., the soul of men]; édolatry, overboldness, haughtiness of power, hypoc- risy, duplicity, adultery, murder, robbery, arrogance, trans- xxxvi INTRODUCTION. gression, craft, vice, self-will, sorcery, magic, greed, no fear T.,1.119sq. of God; (2) persecutors of (the) good, hating truth, loving falsehoods, not knowing (the) reward of righteousness, not cleaving to (that which 18) good, (and) not to righteous judg- 1.122sq. ment, not giving heed to widow and orphan, on the watch not for fear of God, but for evil, far and distant from whom are meckness and patience, loving vanities, pursuing revenge, not pitying a poor (man), not laboring for one distressed, ex- pert in evil-speaking, not knowing him that made them, murderers of children, destroyers of (the) image of God, turn- ing away from the needy, oppressing the afflicted, advocates of (the) rich, lawless judges of (the) poor, universal sinners. It is a presumptive argument for the priority of the Teaching to Barnabas that the former is briefer, more uniform in style, more orderly in arrangement, more sober in its requirements. These are all marks of orig- inality, not to be overcome except by strong counter- argument. Further, it would be strange if a writer of such force as the author of the Teaching evidently is should make himself so slavishly dependent upon Barnabas for a large and important part of his treatise, and then entitle it, Teaching of the Lord through the Twelve Apostles to the Nations. Nota reproduction of the words of any one man, however revered, but a publication of what he believed to be a body of common apostolic teaching, is what we should expect of such a writer. Again, the language with which Barnabas introduces INTRODUCTION. XXXvii the part of the Epistle with which we are now concerned, “ Let us pass over to another knowledge and teaching,” indicates strongly that the author is making conscious use of new material—and what can that be other than our Teaching 7) It is precisely in accordance with Barnabas’ habit, to take a sentence from some other work, and to expand or modify it. He so treats the Scripture which he abundantly uses. It is indeed a characteristic of Bar- nabas to construct his own paragraphs on the basis of foreign matter, as well as to deal with that matter in exactly this way. In view of these considerations a general remark may be added, resuming and emphasizing one already made: It is hardly conceivable that so energetic and forcible a writer as the author of the Zeaching should have culled his materials from the confused, ill-ordered mass of Bar- nabas, and subjected himself to the tedious process of extracting and re-arranging. The labor would have been one of a painfully anxious and even pedantic scholar- ship, and the result would almost necessarily have been labored and ill-adjusted. To bring disorder out of order, 1 The arguments in favor of the integrity of Barnabas seem entirely sufficient. Cf. Zahn, Supplem. Clem., p. 314; H. L. H., Guardian, June 25, 1884, etc. XXXVill INTRODUCTION. however, is comparatively easy. The mind that is simply employing old materials is less active, less keenly awake to the fitness of connection, much more likely to arrange thoughts carelessly, and to produce a mass of precepts, instead of a logically constructed homily. But the extreme unlikelihood that the Zeaching used Barnabas, and not Barnabas the Teaching, is yet more evident from an examination of some of the sentences, common to both, with especial reference to the order and the connection in which each presents them.’ 1See Zahn, Supplem. Clem., Ὁ. 311 sq. ;—E. L. H., Guardian, June 25, 1884 ;—Funk, Theol. Quartalschrift, 111., 1884, p. 399 sq. ;—Pe- tersen, Lehre der Zwilf Apostel, Flensburg, 1884, p. 12.—Cf. Holtz- mann, Jahrb. f. Prot. Theol., 1885, I., p. 158 sq. Harnack, Proleg., p. 84 sq., gives five cases which he thinks point the other way. He holds that (1) Barnabas, XIX., 5 (‘‘Thou shalt love thy neighbor above thy life”), is weakened in Teaching, 1. 49. But Barnabas, rather, exaggerates 7., 1. 7, with only a reminiscence of 7, 1. 49. (2) B., XTX., 11 (‘To the end thou shalt hate the evil one”), is cor- rected in 7.,47, 48. But there is no sufficient reason to connect these two at all. (8)B., XIX., 9, 10 (‘* Thou shalt love as the apple of thine eye every one that speaketh to thee the word of the Lord”), is worked over and altered in 7’, 78 sq., which shows a great advance over B, in care for organizing the churches. But it is quite as hkely that B. has abbreviated and sentimentalized (or weakened ?—perhaps ‘‘ honor him as the Lord” seemed venturesome) what he found in Teaching. The same meaning may be contained in both expressions. (4) B., XIX., 12 (‘* Thou shalt make confession of thy sins”), is amplified by ‘‘in the church,’ 71, 108. But confession in the church is more suited to primitive than to a developed Christianity. Besides, ef. INTRODUCTION. poe ab. 4 The following illustrations will suffice: 1. Barnabas, XIX., 2, begins, “Thou shalt love him that made thee” (Teaching, 1. 6), but not until v. 5 does he speak of loy- ing one’s neighbor (7, 1. 7). One writing at first hand would hardly have separated these familiar injunctions. 2. B., XLX., 2, continues: ‘Thou shalt fear him that fashioned thee, thou shalt glorify him that ransomed thee from death.” It is incomprehensible that 77, 1. 6, should have omitted this specifically Christian clause, if it drew from a source containing it. 3. Add to these particulars the obvious presumption that that document is the earlier which quotes the more accurately from a still earlier source. B., XIX., 2, by Const., VII., 14. (5) B., XIX., 7, has ἦλϑεν, 7. 101 has there-for ἔρχε- ται. But if this has any significance, it points to priority of Teaching. The present tense is here more suitable; the change perhaps resulted from a misunderstanding on B.’s part. Proleg., p. 287, 288, Harnack adds the following: (6) B., ΤΥ. 9, contains a parallel with words of 7’, XVI., the only passage (1. 296 sq.) which cannot be traced back to the N. T. We should then have to suppose, if Barn. used Teaching, that he singled out this one orig- inal sentence, to the neglect of the more familiar which surround it. But granting the premises, it was its very originality that made it memorable. (7) The νῦν of B., IV., 9 (lacking in 7., 1. 297), shows the expectation of an zmmediate end ; Teaching must be later, when such expectations had died out. But in fact the ‘‘now” of Barn. only shows that he wrote in times of persecution. We are not able to find in any or all of these passages a support for Harnack’s theory of B.’s priority. el INTRODUCTION. reason of its additions, resembles Matt. xxii. 87 sq. far less than 7’, 1. 5, does. 4, B., XIX., 2, says again, “Thou shalt hate every- thing that is not pleasing to God ; thou shalt hate every hypocrisy.” 77, 1. 105, has the reverse order, which is more natural, and likely to be original. 5. B., XIX., 2, ends, “Thou shalt not forsake (the) commandments of the Lord;” v. 8 continues, “Thou shalt not exalt thyself.” 7, 1. 106 sq., reads, “ Thou shalt by no means forsake the Lord’s commandments, but shalt guard what thou hast received,” ete. This ad- ditional clause is found, isolated, and hardly intelligible, τ ΧΗ: 6. B., XIX., 3, gives, “Thou shalt not exalt thyself, but shalt be humble in all things; thou shalt not take glory to thyself. Zhow shalt not take evil counsel against thy neighbor ; thou shalt not permit overbold- ness to thy soul.” The words in italics have no proper connection where they are. They interrupt the logical order of thought, which is resumed after them. This cannot have been their original position. They appear in 7., not in this position (see 7Z’., 1. 72sq.), but in a nat- ural and suitable connection (1. 44-47). 7. B., XIX., 5, gives, “Thou shalt love thy neigh- bor above thy life.” Apart from the extravagance of INTRODUCTION. xii this, it is to be noted that it combines elements of 7’. 1. 7 and 1. 49. It is inconceivable that 7. should have di- vided and distributed the elements of B., so as to pro- duce these phenomena. 8. B., XIX., 7, gives, “Thou shalt not be double- minded nor double-tongued ; for a snare of death is the double tongue.” So 7.,1.41 sq. But B. comes back to the same idea, v. 8, and says, “ Thou shalt not be free of speech, for (the) mouth is a snare of death.” This is not only repetition, but also intensification. The context is also inappropriate in B. in both cases. The reverse is true in 7. Instances can be multiplied by any one who takes the pains to go through the whole amount of matter com- mon to the two works. The conclusion seems irresist- ible that Barnabas has used the Teaching. Indeed, it is hardly credible that one who reads only the first ten lines of the extract from Barnabas here printed, and then ten lines of the Teaching, should not be at once prepared to say that the Teaching is the orig- inal, and Barnabas the imitator. The question has been raised, whether any definite purpose actuated the author of Barnabas in this disar- rangement of the precepts of the Teaching. It seems most likely that he depended largely upon 5.111 INTRODUCTION. his recollection of the words of the ZYeaching, and that the disarrangement is toa great degree due to a defective memory. One tolerably clear evidence of this may be repeated from “EK. L. H.” (2. ¢.): Barnabas, XTX., 4, ends, “‘ Thou shalt not be revenge- ful against they brother” (cf. 7., 1.41); Z. then con- tinues, “* Thou shalt not be double-minded ” (deyv@uwr) ; B. “thou shalt not hesitate (δυψυχήσεις) whether it shall be or not ” (ef. Z., 1. 85). It appears likely that B., re- membering indistinctly, brought in here the sentence with δυψυχήσεις, instead of that with the kindred word, διγνώμων, which actually followed, in the source from which he drew.’ 2. The parts of Hermas which are obviously con- nected with the Zeaching are as follows : 1 The suggestion that Barnabas and the Teaching may have drawn from a common source (cf. Lightfoot, Results of Recent Hist. and Topogr. Research, etc., Church Congress, Carlisle, Sept.-Oct., 1884 ; Holtzmann, in Jahrb. f. Prot. Theol., I., 1885)—or that B. may have used another recension of the Zeaching, although on some accounts attractive, is hardly tenable. The Teaching makes the impression of originality, not alone relatively to Barnabas, but also in relation to other post apostolic writings. And it may be questioned whether, in the short time that must have elapsed between the Teaching and Bar- nabas, any such variant recension of the Teaching could have arisen as would explain the peculiarities of Barnabas.—Massebieau (Lev. de V Hist. des Rel., Sept.—Oct., 1884) is to be added to those who make B. depend on 7: INTRODUCTION. xlili Hermas, Commandment 11., 4-6 (ed. Funk), Teaching, Do good, and from thy labors, which God giveth thee, Beat! ἐδ να] needy ones give in simplicity, not hesitating to whom thou shouldst give and to whom thou shouldst not give. Give to all; for to all God willeth that there be given of his own gifts. Those, then, that receive shall give a reckoning to God, why they received, and for what; for those that receive in distress shall not be condemned, but those who in hypocrisy receive shall pay a penalty. He then that giveth is blameless; for as he received from the Lord the ministry to fulfil, in simplicity he fulfilled it, making no distinction to whom he should give or not give. Hermas, Commandment, VIII., 3-5 (ed. Funk). Teaching, V. How many, I said, Master, are the wickednesses from which we must abstain ? Listen, said he; from adultery and forni- eation, from lawless drunkenness, from evil luxuriousness, from many meats and extravagance of wealth and boasting and haughti- ness and arrogance and falsehood and evil-speaking and hypocrisy, revengefulness and every blasphemy. These deeds are most evil of all in the life of men. From these deeds, then, the servant of God must abstain. For he who abstaineth not from these, cannot live unto God. Hear now also the things that attend these, Are there, then, Master, said I, other evil deeds? Yea, truly, said he, many there are from which the servant of God must refrain: theft, lying, fraud, false-witness, covetousness, evil desire, deceit, vain glory, pretence, and whatever things are like these. In addition to these, there is a certain agreement in subject matter—not in form—between Hermas, Com- mandment XI., and Teaching, Chap. XI.—concerning the treatment of false prophets. The two treatises are, however, most distinctly related xliv INTRODUCTION. in the passages first cited,_-Herm. II., 4-6 = Teaching I, 1.22-81. And while it is perhaps not possible to say that either passage deserves priority on purely internal grounds, it is certainly in favor of the originality of the Teaching that its requirement is expressed so much more compactly and pungently.". A comparison of the two writings in other parts does not give us data for any positive conclusion.” We come therefore, with only a ΤῸ is objected (Harnack, p. 7, and Proleg., p. 87) that Hermas is here more self-consistent in his demand of indiscriminate giving, and that Teaching, 1. 382 sq., is at variance with 1.22 sq. This indicates, he thinks, a modification of the language of Hermas by the author of the Teaching. But 1. 32 sq. does not really contradict the foregoing. It is only a caution, and a limitation of the foregoing, such as we should expect from a vigorous writer and thinker like the author of the Teaching. Ue certainly shows, throughout the treatise, inde- pendence and force enough to warrant us in saying that even if Her- mas had been in his hands, he would have refrained from using him, in case of a disagreement in his views, or would have so modified what he borrowed as to remove the contradiction which Harnack finds in this chapter. On the other hand, the weaker, more senti- mental, mind of Hermas would be apt to imagine a contradiction in the Teaching where none existed, and would be likely to remove it, and to express his own restiveness under it, by a repetition, for em- phasis’ sake, of the indiscriminateness with which one should give. 2 Zahn (Suppl. Clem., p. 316 sq.) believes such a datum to be found in Herm., Simil., V., 1,1, compared with Teaching VIII. [1. 151 5α.]. The former condemns all conventionally observed fasting ; the latter appoints Wednesday and Friday as fast-days. Hermas could not have used the Teaching (involving, as that would do, a recognition of its authority) with this plain contradiction of his own teachings in INTRODUCTION. xlv presumption, and that in favor of the originality of the Teaching, to another consideration : It being established that the Zeaching antedates Barnabas, and agreed that Barnabas belongs to the first third of the second century, then arguments which give Hermas a date no earlier than this, involve the priority of the Teaching to Hermas.' Perhaps the strongest of such arguments, and quite a new one, consists simply in showing that Hermas quotes the Old Testament in a it; the Teaching might have used Hermas, since (@) Hermas is a much larger book, and the passage about fasting might have been overlooked, and (ὁ) the Teaching does not expressly condemn the view advocated by Hermas. Hermas, however, could not have quoted so distinctly and at such length from the Teaching (more so than from any book of the Bible), with this contradiction patent and sharp. This is Zahn’s argument. The reasons, however, for thinking cita- tion or paraphrase possible in one case and not in the other are not convincing. We should quite as easily suppose that, if the Shepherd existed in his time, the bright, active-minded author of the Teaching knew it well, and would be aware of any contradiction in views which would prevent him from treating Hermas as an authority, as the con- verse. A tew pages more or less, cannot make such a difference. And who shall prove to us that the citation was not from memory ? In that case, familiar words from the Teaching might well linger in the mind of Hermas, and be used by him, regardless of a divergence in other parts of the Teaching from the later author’s views at the time he wrote. And, further, the appointment of particular fast- days is in real, if not explicit, opposition to the view that there should be no particular fast-days. The question cannot be settled in any such way as this. ‘Zahn dates Hermas Α.Ὁ. 97-100. xlvi INTRODUCTION. version (that of Theodotion) which was not in existence until the second century.’ Leaving other arguments out of the account, this one, if sound,—and we have seen no attempt to impeach it,—is sufficient to put Hermas so late, that the Zeaching, being prior to Barnabas, cannot well be subsequent to Hermas. (6) The Apostolic Canons and Apostolic Constitutions, VIL, are largely indebted to the Teaching.’ The Apostolic Canons, a treatise whose original title was perhaps “ Ecclesiastical Canons of the Holy Apos- tles,” ἡ originated probably in Egypt, in the third (?) cen- 1See F. J. A. Hort, Independent, August 14, 1884, p. (1033) 9 (in advance, from Johns Hopkins Univ. Cireular). Dr. J. R. Harris (J. H. Univ. Cire., April, 1884) having observed the connection be- tween Herm. Viston, iv. 2-4 and Dan. vi. 22, Dr. Hort remarks that Hermas follows, not the LXX. of Dan. vi. 22, but Theodotion’s ver- sion, This will appear by the use of parallel columns: Herm., Vis., iv. 5. Theodot., Dan. vi. 22. ik we 22. Διὰ τοῦτο ὃ κύριος ἀπέστειλεν ὃ Seds μου ἀπέστειλεν τὸν σέσωκέν με τὸν ἄγγελον αὐτοῦ τὸν ἐπὶ ἄγγελον αὐτοῦ καὶ eve- ὃ θεὸς ἀπὸ τῶν ϑηρίων ὄντα, οὗ τὸ ὄνομά φραξεν τὰ στόματα τῶν Ae- τῶν λεόν- ἐστιν Ocypi, [emend. Har- ὄντων καὶ οὐκ ἐλυμάναντόῤ των. ris Σεγρί] καὶ ἐνέφραξεν τὸ με. στόμα αὐτοῦ, ἵνα μή σε λυμάνῃ. * See in particular, Harnack, Proleg., pp. 170-241. Into Harnack’s very important discussions over the history of these two documents it is impossible to enter here. Harnack gives them both in a care- fully edited Greek text. 3 Kavdves ἐκκλησιαστικοὶ τῶν ἁγίων ἀποστόλων. So Harn., Proleg., p. INTRODUCTION. xlvii tury. It was composed in Greek, but early translated into the Coptic dialect of Thebes, and thence into that of Memphis, as well as into Ethiopic and Arabic. It was also translated into Syriac. These facts show its popularity in the church. The different recensions vary somewhat in extent, and in details, and appear in con- nection with other important ecclesiastical works. This treatise seems to have been compiled from Bar- nabas, the Yeaching, and probably two or three other documents. Book VII. of the Apostolic Constitutions dates from perhaps the third or fourth quarter of the fourth cen- tury, and was probably composed in Syria. Chaps. 1--32 of this book are evidently a paraphrase and enlargement of the Z’eaching, with modifications to suit the changed times.’ 225. Called also Apostolic Hipitome, from the heading in the Vatican MSS. Bickell, Harn., ete , say Apostol. Kirchenordnung. 1Tt is possible that the author was acquainted with Barnabas, also. Harnack denies this (Proleg., p. 1738, 207), but the agreement of the Const. with Barn., against Teaching, in two places (Cod. 1., Aid., 1. 38, γεννηθέντα, Const. and Barnab., γεννηϑὲν- 50 Bryenn.; 7, 1. 83, ποϑήσεις, Const. and Barnab., ποιήσεις---566, however, Notes on these lines), seems to point in this direction. Harnack shows (Proleg. p. 244 sq.) that in all probability the same hand has expanded the Teaching into Const. VII., and the Διδασκαλία τῶν ᾿Αποστόλων into Const. I.-VI., and also produced the spurious Ignatian Epis- tles. xlIvlil INTRODUCTION. We give in parallel columns these two documents, in an English translation: ἢ Apostolic Canons. Apostol. Const., VII. Greeting, sons and daughters, I. As the lawgiver Moses said in the name of the Lord Jesus to the Israelites, Behold I have Christ. John and Matthew and set before you the way of life Peter and Andrew and Philip, and and the way of death, and addeth, Simon and James and Nathaniel Choose life, that thou mayest live, and Thomas and Cephas and _Bar- and the prophet Elijah saith to tholomew and Judas of James. Since we have assembled ac- cording to a command of our Lord Jesus Christ the Saviour, accord- ing as he appointed—before the (injunction): Ye are to have offices assigned, numbers of places reck- oned, dignities of bishops, seats of presbyters, services of deacons, intelligence of readers, blameless- ness of widows, and whatever be needful for founding a church, in order that, knowing a type of the heavenly things, they may keep themselves from every fault, knowing that they shall render account at the great day of the judgment for the things which they heard and did not keep—and bid us send forth the words into all the world ; therefore it seemed ‘the people, How long will ye halt on both your legs? If the Lord is God, follow him, with reason said the Lord Jesus also, No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other; and we, of necessity, following our teacher Christ, Who is the Saviour of all men, specially of them that believe, say that there “are two ways, one of life and one of death, and no comparison have | they with each other—for great is | the difference but are rather en- entirely sundered ; and natural is the way of life, but alien is that | of death, not the (death) which came according to the mind of God, but that which is of the plot good to us, for a reminding of | of the enemy. 'The Canons after Hilgenfeld’s text, the Const. after that of La- garde. Parallels with the Teaching are indicated by italics. INTRODUCTION. Canons. the brotherhood and a warning to each, remembering the word as the Lord revealed it according to the will of God through the Holy Spirit, to enjoin it upon you. I. John said: My brethren, knowing that we shall render ac- count for the things afsigned to us, let us each not regard the ap- pearance of any one, but if any think it fitting to gainsay let him gainsay. Now it seemed good to all that John speak first. John said: Two ways there are, one of life and one of death, but there 1s ὦ great difference between the two ways ; for the way of life ts this: First, thou shalt love the God who made thee, with all thy heart, and shalt glorify him that ran- somed thee from death, which is (the; first commandment. Second- ly, thou shalt love thy neighbor as thyself, which is (the) second com- mandment: upon which hangeth all the law, and the prophets. Matthew said: That the false teachers spoken of in Ch. XL, “leicht als die gangbaren Irrlehrer des zweiten Jahrhunderts, namentlich Gnostiker, zu erkennen sind” (Hilgenf., Zeitschr., 1885, L., p. 88, see below), is a statement hardly warranted by the facts, and certainly could have no great weight with any who hold, ¢.g., the Epistle to the Colossians to be Pauline. * Hilgenfeld thinks there are evidences of Montanism, as follows : (1) L. 15,16: ‘ Abstain from the fleshly and worldly (Cod., bodily) lusts ” He says (Nov. Test. extra Can. Rec., Fasc. IV., ed. 2, p- 104): ’ “*Hee sententiarum neaum interrumpunt. precedentia enim et sequentia aliorum hominum vim et injuriam sustinendam esse docent. quod autem non carnalibus tantum, sed etiam corporalibus voluptatibus interdicitur, Montani duritie bene convenit.” It is, however, difficult to see in the injunction anything more rigid than simple Christian morality, and even if there were Montanism here, the lack of connection would point to interpolation,—as Hilgenfeld seems to hold —rather than to a Montanistic author of the treatise. But the structure of the Teuch- ing does not favor the hypothesis of interpolation (see § 2), and if the context is so inappropriate, how came an interpolator to choose it for his pet requirement ?—(2) L. 134sq: ‘‘For if thou art able to bear the whole yoke of the Lord, thou shalt be perfect ; but if thou art not able, what thou art able, that do.” Hilgenf. says (¢d., p 105): ‘cf. I., 4. Pneumatici et Psychici discernebantur a Montanistis.” But the terms of the injunction are too vague to give us the right to infer Montanism.—(3) L. 186 sq: ‘And concerning food, what thou art able, bear.” Hilg. (i)., p. 105): “ . . . decibo leges supponun- XCiv INTRODUCTION. True, the various parts of the church had doubtless a variant history in respect to all these matters. Prac- tices and views were prevalent in one section long be- tur perfectis (cf. IL, 4) observanda, vulguribus Christianis remittende. hee sunt teiunia duriora apud Montanistus Psychicis remissa, cf. VIL, 2, καὶ εἴ τινες ἄλλοι δύνανται (νηστεύειν). Appollonius contra Montanis- tas apud Euseb., HE., V., 18, 2: (Montanus) ὃ νηστείας vowoderioas.” —(4) L. 204: ‘*Let grace come, and let this world pass away.” Hilg. (2b., p. 107): ‘* Bryennius bene contulit Tertulliani nondum Mon- tanismo addicti Apologet., ὁ. 39: ‘oramus etiam pro imperatoribus, pro ministris eorum et potestatibus, pro statu swculi, pro rerum quiete, pro mora finis.’ Montanismum igitur sapiunt illa verba, fortasse cum sequentibus εἴ τις ἅγιός ἐστιν--- μετανοείτω μαραναδά, intertecta inter eis τοὺς αἰῶνας et ἀμήν.""---(5) L. 207 sq.: “Βα permit the prophets to give thanks as much as they will.” Hilg. (2b., p. 107): “ἡ Bryennium nom fugit, eandem fere licentiam Justinum M. Apol., I., 67, p. 98, tribuere presidibus ecclesiarum . . . quo magis Montanistarum sententiam cognosco in toto cap. XI. expositam.”—(6) L. 212 sq. : ‘But 7f he teach so as to promote righteousness and knowledge of the Lord,” ete. Hilg. (¢b., p. 107): ‘‘dam nova docentur, quibus vetus dla doctrina christiana augetur tustitia et cognitione domini. novam autem doctrinam Paraclett post legem et evangeium Montaniste pro- fessi sunt. talis doctrine christiane professio commendatur.”—(7) L. 214 sq.: ‘*But in regard to the apostles and prophets,” etc. Hilg. (ὦ)... p. 107): ‘* Montanus ab Apollonio (apud Huseb., HE., V., 18, 2) uppellatur ὁ σαλάρια χορηγῶν τοῖς κηρύττουσιν αὐτοῦ τὸν λόγον, ἵνα διὰ τῆς γαστριμαργίας ἣ διδασκαλία τοῦ λόγου κρατύνηται. hi sunt apostoli nove prophetiv. ab eodem Apollonio apud Huseb., HE., V., 18, 5, The- nuiso Montanista dicitur μιμούμενος τὸν ἄπόστυλον καδολικήν τινὰ συν- ταξάμεμος ἐπιστολήν κτλ. Cenones quoque, ¢.€., κοινῶνας Montanistarum conferre tuvat, ef. librum meum: Die Ketzergeschichte des Urchris- tenthums, Ὁ. 578, not. 975, prophete igitur videntur Paracleti vel ter- tie divine revelationts esse, illos apostolos prophetis cognatos esse sequen- tia docent,” etc. —(8) L. 222 sq.: ‘‘ And every prophet who speaketh INTRODUCTION. XCV fore they were heard of in another. Early training and peculiar traditions determined the development and growth of this and that Christian body, to a degree that in the spirit, ye shall not try nor judge,” etc. Hilg. (d., p. 107): ** Presbyter qui anno fere 192 p. Chr. contra Montanistas scripsit (apud Huseb., HE., V., 16, 12): ἐπειδὴ τοίνυν καὶ προφητοφόντας ἡμᾶς ἀπεκάλουν, ὅτι μὴ τοὺς ἀμετρονώνους αὐτῶν προφήτας edekducda.”—(9) L. 233 sq.: ‘‘But every prophet, proved, true, . . . shall not be judged among you.” Hilg., having prepared the way by changing ποιῶν to μυῶν, and κοσμικὸν to κοσμικῶν (see § 12), says (¢b., p. 108): *¢ Montant sociarumque spiritum τὴν δὶ ὅλου καὶ πᾶσαν τὴν ὑπὸ οὐρανὸν ἐκκλησίαν βλασφημεῖν docuisse retulit presbyter anni fere 192 p. Chr. apud EHuseb., HE., V., 16, 9, Themisonem Montanistam tin catholica epistula βλασφημῆσαι εἰς τὸν κύριον καὶ τοὺς ἀποστόλους καὶ Thy ἁγίαν εἰκ- κλησίαν Apollonius apud Huseb., HH., V.,18, 5. Psychict qui dicebantur etiam κοσμικοὶ appellart poterant. nihilo minus Tertullianus de virg. vel. 2: ‘Cum psychicis communicamus tus pacis et nomen fraternitas,’ ataque miht quidem sensus videtur esse: ‘Omnis propheta probatus verax tnitians in mysterium secularium ecclesias, non docens vero facere, quod ipse facit, non tudicabitur coram vobis.’ secularium vel vulgares ecclesia a propheta veract tinitiantur mysterio huius mundi exeuntis, regni det proxime instantis et que huius generis sunt, sed non instruun- tur eadem vite ratione, qua propheta tpse utitur, vel Paracleti disciplina severtore. talis propheta adeo non est subiunctus sub Christianorum non seculiarium turisdictionem, ut li cum deo turisdictio sit.” Tn like man- ner, Hilg. understands ‘‘the ancient prophets” (1. 238); they are ‘“prophete Christian’ Paracleto priores, qui culgaribus ecclesiis ad hue infirmioribus pepercisse putantur.” Evidently any connection with Montanism which depends upon the emendations here suggested, and upon the hazardous identification of κοσμικοὶ with ‘* Psychicé” is the merest hypothesis, and this identification has indeed been abandoned by Hilg. himself (Zettschr. f. wiss. Theol ,.1885, I., p. 93.—(10) L. 256 sq.: ‘‘ Every first-fruit, then, . . . thou shalt take and give tothe prophets ;” Hilg. (2b., p. 108): ‘‘ Montanus ab Apollonio apud Euseb., xevi INTRODUCTION. kept some groups of believers largely independent of the wide, general movements of the masses of Christians. Ilence it is possible that a document might have been HE., V., 18, 2, appellatur 6 ἐπ᾽ ὀνόματι προσφορῶν τὴν δωροληψίαν ém- Texvemevos.”’—(11) 1. 259: ‘For they are your highpriests.” ΗΠ]. (ib., p. 108): ‘hae Montanistam potius quam Judeum origine (Bry- ennius, σελ. 8) produnt. nam apud Cataphryges prophete cum Cenoni- bus (κοινωνοῖς) ipsis episcopis preferebantur, ef. librum meum: Die Ketzergeschichte des Urchristenthums, p. 598. catholicam rationem defenderunt Constitutt. app. [1., 25, p. 54, 1 sg.,” ete. —(12) L. 282 sq. : ‘‘For they are the ones who are honored of you, together with the prophets and teachers.” Hilg. (ἐδ... p. 109): ‘‘prophete et doctores certe et tipst ecclesiis prefecti a Montanistis additi videntur esse. nam Montaniste posteriores post de Pepusa Phrygie Patriarchas et Cenones (κοινῶνας, κοινωνούς) tertio loco habebant episcopos, tum presbyteros pro- prios, denique diaconos, etc., cf. librum meum: Die Ketzergeschichte des Urchristenthums, pp. 578, 598. Hieronymus epist. 41 ad Marcel- lum Catholicis opponit Montanistas: ‘apud nos apostolorum locum episcopt tenent, apud eos episcopus tertius est,’” ete.—(15) Chap. XV., ad fin. ; Hilg. (δ... p. 109): “ partis alterius [7.e., Ch. VI., 1. 186 to end of treatise] jfinem princtpalem agnosco, toto fere capit. XVI. a Monta- nistis addito.” He particularizes only 1. 296 sq : ““ For the whole time of your faith tlus far will not profit you, if ye do not become perfect in the last time.” He compares the variations in Barn., IV. (see § 3), and says (#., p. 109): ‘‘dniquo temport novissimum substituitur, cer- tumint perfectio (ef. I., 4, VI., 2) utrumque Montanismo bene convenit.” —Whoever carefully examines these points in detail will perceive that some of them can be made Montanistic only by violence, and that others refer most naturally to early tendencies which came to full development in Montanism,—very much as the Epistles to the Ephesians and the Colossians combat early tendencies which after- ward appeared under maturer forms, in Gnosticism. Still others have been discussed as they were presented. But the chief objection to the theory of Montanistic influence in the Zeuching is the lack of any INTRODUCTION. ΧΟΥΪΪ composed, 6... in Egypt, and omit things which it could not have omitted if composed in Antioch, Ephesus, or Rome. But the great movements of Christian thought seem to have permeated the whole body with consider- able rapidity, and hence, although this argument cannot emphasis upon the distinctive Paraclete doctrine of Montanus and his followers. —Hilgenfeld has, however, repeated and reinforced his opinion in his review of Harnack’s Lehre der Zwdlf Apostel (Zeitschr. ΤῸ wiss. Theol., 1885, I.). His additional remarks upon 1. 214 (Zeit- sch7., p. 89), 222 (0... p. 92), 1. 238 (Ὁ. p. 98 sq.), 1. 282 sq. (ὖ., p. 95), are of especial interest. He adds the following passages, as showing traces of Montanism: 1. 177, ‘‘let thy church be gathered together,” and 1. 200, ‘‘ gather it from the four winds” (2)., p. 87). —In view of his whole argument, learned and acute as it is, we can only repeat that while most of the phases of church life and doctrine upon which he rests his case were found in Montanism, some of them were not especially characteristic of it, and more not peculiar to it, while the great salient, distinguishing and unmistak- able feature of Montanism, the doctrine of the Paraclete, with its dualistic assumption (cf. Bonwetsch, Gesch. des Montanismus, Erlan- gen, 1881, p. 63, etc.), is conspicuous by its absence.—As an ec- centric paragraph on this topic we append the following from an at- tempted demonstration of a much later date for the Teaching than even Hilgenfeld would accept: ‘‘Some have found in the chapters on prophets an indication that the Montanists are referred to. But here two things may be said: 1. The prophets mentioned are not re- garded as necessarily heretical. They were a class which the Teach- éng would recognize unless they gave proof of being impostors, 2. While the Montanists arose about the middle of the second century they continued for several centuries. They are mentioned and con- demned by the Second General Council in381. The Teaching, there- fore, may have alluded to the Montanists, and yet not be of very early origin” (Prof. J. C. Long, D.D., Baptist Quarterly Review, vol. VI., 377 sq.). xevili INTRODUCTION. be used to fix the date of the Zeaching with precision (see ὃ 9 ad jin.), it avails to show, in general, the need of an early date. There are also indications of a transition period in the language of the Zeaching,—something between the New Testament and other Hellenistic Greek of like, or earlier, date, and the Greek of the third and fourth centuries. It is true that the evidence from the language is largely negative ;—7.¢., there is no sufficient ground for giving the treatise a later date than that here suggested, so far as appears from an examination of the language. In regard to the words χριστέμπορος (1. 251 sq.) and συτίαν (1. 261), which are not found elsewhere in the Greek of this early period, it is entirely possible that they may here appear for the first time in the church-literature.’ On the other hand, there are in the language a few positive indications of age, notably in the case of χειρο- tovéw (1. 277, q.v.). For other particulars see the Notes. It may be said, in general, that of the Greek words (something over 500) found in the Yeaching, all, with the exception of a little nore than eight per cent. are found in the New Testament with like meanings.’ 1Tt does not seem necessary to resort to the supposition (cf. L. 5. Potwin, below) that these words are later interpolations. * Two scholarly papers on the language of the Teaching have been published : 1, H. Hall, Z’he Phruseology of the Teaching as an Index INTRODUCTION. Xcix We conclude, then, on all grounds, that the Zeach- ing was probably written not far from the year .p. 100." b. Place. Here one can hardly be very confident, and yet it seems reasonable to say that the Zeaching was probably composed in Egypt. The grounds for this opinion are the following: (1) There are strong reasons for believing that the Epistle of Barnabas, the first writing to make use of the Teaching, was composed at Alexandria. (2) The earliest (certain) quotation from the Teaching is found in Clement of Alexandria. . (9) The Apostolic Canons, largely dependent on the Teaching, appear to have originated in Egypt. of tts Age, in Journ. of Christian Philos., April, 1884; L. 8. Potwin, The Vocabulary of the ‘* Teaching of the Twelve Avpostles,” in the’ Bibliotheca Sacra, Oct., 1884. 'Some of the dates assigned by other writers are: Bryennios, A.D. 120-160 (p. x’); Wordsworth, not much after 100 (Guardian, March 19, 1884); Harnack, 140-165 (Proleg., p. 167); Hilgenfeld, toward 160 (Z.¢., post-Montanistic :—Zeitschr. f. wiss. Theol., 1884, III., p. 369); Funk, before 100 (T’heol. Quartalschr., 1884, III., p. 401); Zahn, 80-120 (Suppl. Clem., 1884, p. 304) or c. 110 (2)., p. 319). In favor of a date not far from A.D, 100 are also Bonwetch, Massebieau, Harris, Spence, and others. Cc INTRODUCTION. (4) Athanasius (Alexandria) speaks of the Teaching as sanctioned by “ the fathers.” * (5)° Travelling “teachers” and “apostles” were to be found more constantly in Egypt than elsewhere (Cle- ment and Origen). Eusebius names one such in the second century, Panteenus of Alexandria.* (6) The doxologies of the Teaching omit “(thine is) the kingdom.” The Sahidic version of Upper Egypt. joins with Cod. Δ. of the Itala as witness for such an omission in the Lord’s Prayer. No such array of arguments can be adduced for any other place. That the doxology itself of the Lord’s Prayer originated in Syria,‘ would only show that some 1On the other hand, the Shepherd was composed in Rome ; but the date of the Shepherd is more likely after the middle of the second century (see p. xlvi) than before. If the Teaching was known in Rome in Hermas’ time, Ireneus might easily have seen a copy of it (see p. xxiii sq.). If, however, there be sufficient ground for refer- ring Pfaff’s Ireneus-fragments to an Alexandrine Father (cf. Zahn, p. 280, and above, p. xxiii, n.), the argument for Egypt is made all the stronger.—We may admit that the author of the Apost. Const. lived in Syria, but that, in the fourth century, the Teaching should have been known there is not surprising. Nowhere else than in Egypt, however, is there such a succession of early testimonies. * For 5 and 6 see Harn., p. 108 sq., and Westcott and Hort, as below. 3 Euseb., H.E., V., 10, VI., 19, ed. Migne, 11., 453, 568.—Euseb, does not indeed call him an apostle. 4 Westcott and Hort, Greek Testament, 11., Notes on Select Read- ings, p. 9. INTRODUCTION. ci of the matter used by the author of the Zeaching cime from Syria, which is entirely in accordance with what we should expect in the case of a work professedly de- signed to record and fix common Christian traditions ; it does not show that the Teaching was written in Syria;’ the same may be true of the liturgical prescrip- tions as a whole, of the permission to use warm water for baptism, of the mention of “ bread scattered abroad over the hills,” etc.,—if it be thought that these expres- sions are unsuitable for Egypt.” The weight of argu- ment seems, at all events, in favor of Egypt.’ § 11. Pecutrarities oF THE CopEx.* The entire Codex, including the Teaching and the other documents (cf. § 1), is written without divisions into chapters and paragraphs, except that a space occurs 1 This vs. Harris, Journ. of Christ. Philos., April, 1884, p. 384. > But distinctly against Syria (and Asia Minor as well) is the unde- veloped character of the ministry, etc., as presented in the Teaching, compare with Epistles of Ignatius (Wordsworth in Guardian, March, 19, 1884. Harnack, Proleg., p. 167 sq.). Dr. Wordsworth suggests (J. c.) ‘‘some church of Greece or Mace- donia,” but without strong positive grounds ; Hilgenfeld proposes Asia Minor, as the home of Montanism (see Zeztsch7., 1885, I., p. 76). Massebieau (Rev. de ’ Hist. des Rel., Sept.-Oct., 1884) suggests Rome ; Hayman (Dublin Review, Jan., 1885), a place N. or N.E. of Thessa- lonica,—etc., etc. *Cf. Bryenn., Proleg., § 13. cli INTRODUCTION. three times in Clem. Ep., I. (viz., between capp. 88 and 39, and 64 and 65, and once in cap. 65, just before the benediction). Capitals are found only at the beginnings of books, even proper names being written without them. Lota subser. occurs but once (Barnab., 20, ἐν 4 ἐστι k.T.r.). It is sometimes written after the vowel under which modern usage would subscribe it. This occurs twice in the Teaching (1. 73, the ψυχῆ ; 1. 75, ἀναστρα- φήσηι). Sometimes it is omitted (see ψυχῆ, above). Nun ephelkustikon occurs repeatedly before conso- nants, and is repeatedly omitted before vowels. The Teaching has one case of the former (1. 251, ἐστιν" προσ- ἔχετε «.7.d.), and two of the latter (1. 99, ἐλπίζουσι, ἐν K.T.r. 3 1. 2738, ἐστι ἡ ῥηθεῖσα κ.τ.λ.) Sigma euphon. is omitted from οὕτως before a vowel only once in the Cod. (Teaching, 1. 167, οὕτω εὐχαρισ- τήσατε), and so μέχρις (1. 30, μέχρι οὗ x.T.r.); on the other hand, οὕτως (with s) appears repeatedly before consonants in Clem. Ep., I. and IL., and in Barnab. al- ways. So also Zeaching, 1. 156, οὕτως προσεύχεσθε: 1. 216 and 289, οὕτως ποιήσατε. The following punctuation-marks occur :—(.) (+) (,) (;), but there are irregularities in their use. The colon (:) is more frequent than the period (.). The comma INTRODUCTION. ciil (,) is not unusual (five times in the Zeaching ; 1. 14, ποιοῦσιν,---Ἰ. 94, ἐστε,---Ἰ. 223 and 230, πνεύματι, ---Ἰ. 302, avowias,). The question mark (;) occurs only once (Clem., I., 17); the comma takes its place in Teaching, 1. 14. The dwresis (--) is frequently written. It is omitted, Teaching, 1. 69 (apavs). The hyphen is unknown. When a word is divided at the end of a line, the division is regular, with a few exceptions,—one in the Z’eaching (1. 122, ov Kes). The quotation-mark |’) is occasionally found ; not in the Teaching. The apostrophe (’) is used, with a few exceptions (in Clem., 1.). The coronis (’, mark of crasis) is never found. Breathings and accents are (with few exceptions) reg- ularly placed. The rule for enclitics is quite strictly ob- served. The Codex writes always ody’, κακεῖ, κακεῖνος, κακεῖ- νοι, κακείνων, καγώ, KALE, τουπίσω, ὑφέν, κατεικόνα (ONCE kat εἰκόνα, Clem., 1., 33), διατοῦτο, ἐπιτοαυτό (occasion- ally also διαπαντός, ἐπεσχάτων, ἐφοσόν), ἀπαρχῆς, ἐξαρ- xis, ἱνατί, ἐπεὶ δή, οὐκ οὖν (mostly), τοὐτέστι [so Bryenn., —for τουτέστι 7], μὴ δέ, μὴ δὲ μίαν, μὴ δέν, μὴ δείς, μὴ θαμῶς, μὴ δέ ποτε, μὴ κέτι, οὐκ έτι (occasionally) [οὐκ οἷν INTRODUCTION. ért, so given by Bryenn.], ὁπότ' ἄν, 67’ ἂν (with a few exceptions), ἐν dAAGE, ὡς αὔτως (so also many other com- pound words), σιννᾶ and σινᾶ, ἁβραάμ, ἡλίας, ἑλισσαιέ, sometimes also ἱεζεκιήλ, ἱεσσαί, ἑλιακείμ, ἠσαῦ. The following words are generally contracted : ’Inaois, Χριστός, Κύριος, Θεός, ἄνθρωπος, οὐρανός, Δαβὶδ (dad), σωτηρία, πνεῦμα, πνευματικός, πατήρ, μήτηρ, and some others. § 12. Tue Prinrep Text or THE Aiday7. Bryennios has introduced into his text (the editio princeps, see p. ix sq., and Appendix) a few emendations and corrections of the Codex.. The Greek text here published is intended to be an exact reproduction of that of Bryennios. The same is given by Luthardt’s Zeitschrift, by Professor Orris, by Dr. Wiinsche, by Mr. Fitzgerald, by Dr. Curry, and by Professor Prins.’ Harnack and Hilgenfeld have freely varied from Bry- ennios in spelling, accent, and punctuation, and some- times, also, in readings. The present editors believe it convenient to retain the numbering of the lines, as it appeared in their first edi- 1See bibliography in Appendix. Wiinsche’s text varies somewhat from Bryenn. in punctuation, and is not edited with the greatest care. The same must be said of those of Fitzgerald and Prins, INTRODUCTION. CV tion. Harnack, Hilgenfeld, Orris, etc., have indicated verse-divisions by means of numbers on the margin or in the text. These editors do not, however, agree in the placing of these numbers, and it has been thought best to attempt nothing of the kind in the text now issued. The following tables are designed to exhibit the prin- cipal published texts, in their relation to each other and to the Codex (J.). Errors, manifest or presumable, both of editor and printer, have been noticed, except where an editor has himself corrected them in the same publi- cation. They are marked with *. The line-numbers are those of the text herewith published.’ Table I. presents variant readings and spellings. It indicates, at times, the authority (as Barnabas, Apostolic Constitutions, etc.) on which a change is made. Table II. presents variations in accent and punctuation. Punctuation is almost wholly lacking in the Codex, and Bryennios’ text is here taken as the standard. The ac- 1Tt has not been possible to collate the texts of Romestin and Spence for these tables, nor that published at Christiania in Caspari’s Theologisk Tidsskrift ;—on all these see Appendix. They are essen- tially reprints of Bryennios’ text. Wiinsche’s text has been collated from the first edition ; some errors may have been corrected in the later impressions. The results of a collation of the texts of Prin and Fitzgerald are not here given, for reasons that will be obvious to scholars who have examined them. evi INTRODUCTION. centuation of the Codex (generally correct, see p. 6111), is noticed only where it seemed necessary to distinguish it from that of some printed text. Table III. gives a list of suggested emendations which no printed text has yet adopted. It will be understood that the later editions agree with Bryennios, and Bryennios with the Codex (except in punctuation,—see above), if the contrary is not men- tioned. Sometimes, however, especially in Table L., such agreement is indicated.’ Tasie J.’ Title—_H. om. 2d title; O. gives 1st title only in heading of his article; L. gives 1st title in cursive let- ters. LINE 16. σωματικῶν J., H., Ha.; κοσμικῶν Br. (Const.). 17. σιωγόνα Br.; διαγόνα C.* 25, 27. ἀθῶος Br.; ἀθῷος C. 28: art Bro; ἵνα τί H. Ha. 32. δὲ J., H., Ha. ; on Br. ! For his deviations from the Codex, see Bryennios, ed. princ., pass. 3 Abbreviations: J. = Jerusalem Codex; Br. = Bryennios; H. = Hilgenfeld ; Ha, = Harnack ; L. = Luthardt’s Zeitschrift ; O. = Orris; C. = Curry ; W. = Wiinsche ; Gebh. = Gebhardt ; Const. = Apostolic Constitutions ; Can. = Apostolic Canons ; Ba. = Epistle of Barnabas. INTRODUCTION. evil LINE 32. ἱδρωτάτω J.; ἱδρωσάτω Br., Ha.; ἱδρυσάτω H. 38. γεννηθέντα J.; γεννηθὲν Br. (Ba.), H., Ha. 48. ods δὲ ἐλεήσεις, add. H. (Can.), after ἐλέγξεις, 49. ἀγαπήσεις Br.; ἀγαπήσες, H.* 59. εἰδωλολατρίαν J., Ha.; εἰδωλολατρεῖαν Br., Η. 62. εἰδωλολατρία J., Ha.; εἰδωλολατρεῖα Br., Ἡ. 73. σεαυτὸν Br. ; ἑαυτὸν H. 82. ἐπαναπαῆς J.; ἐπαναπαύῃ Br. (Const.); ἐπανα- mans ΕἸ. Ha. 83. ποϑήσεις Br.; ποιήσεις H., Ha. (Ba., Const.). ὉΠ a 1: o Br. (Const.,.Can:); ΗΣ Ha. 104. ἡμῶν J.; ὑμῶν Br., H., Ha. 114, 115. εἰδωλολατρίαι J., Ha.; εἰδωλολατρεῖαιν Br., H. 115. φαρμακίαι J., Ha.; φαρμακεῖαι Br., Ἡ. [189. Κεφ. ς΄ Br.; Κεφ. ς΄ O.*] 148. ὁ βαπτιζόμενος Br.; οἱ βαπτιζόμενοι H. 149. κελεύεις J., Ha.; κελεύσεις Br., Η. 155. ὑποκριταί Br. ; οὑποκριταί W.* 158, 159. γεννηϑήτω J.; γενηθήτω Br. (Const.), H., Ha. 175. τοῦτο κλάσμα Br. ; τοῦτο τὸ κλάσμα, Ha. (Gebh.). 188. ὑμῶν J.; ἡμῶν Br., H., Ha. 188. ὑπὲρ Br. ; ἱπὲρ W.* gfe εὐ Br Wes) ef ov Ha. 197. σὺ ἡ δόξα J.; σοὶ ἡ δόξα Br., H., Ha. 221. 229. 0. 94. 94, 44. 25 2 2 244 2 24 2 56. INTRODUCTION. 5. ὡς avva TO ϑεῷ Δαβίδ J.; ὡσαννὰ τῷ Jed Δαβίδ Ha.; ὡσαννὰ τῷ υἱῷ Δαβίδ Br. (Const.), H.— (ὡς ava, W.* marg.) . μαραναθά Br., H.; μαρὰν ἀϑά Ha. δὲ Br. jada, 410) ἫἘΠῸῚ 218. οὐ μενεῖ δὲ ἡμέραν μίαν Br. ; μενεῖ δὲ ἡμέραν μίαν H. ; οὐ μενεῖ δὲ εἰ μὴ ἡμέραν μίαν Ha. εὐμὴ Br. 3 e¢ μὴ H., Ha. ὁ ρίζων J.; ὁρίζων Br., H., Ha. εἰδὲ Br. ; εἰ δὲ H., Ha. ποιῶν Br., Ha.; μυῶν Η. 235. κοσμικὸν Br., Ha. ; κοσμικῶν H. . erat J.; ἕξετε. Br., H. (cf. Const.), Ha. Εἰμὲν Br.; εἰ μὲν H., Ha. 8 and 253. καϑῆσαι Br.; καϑίσαι H., Ha. ὥς περ Br. (divides thus at end of line without hyphen); ὥςπερ O.; ὥσπερ Alix Omnes. . δώσεις τὴν ἀπαρχὴν τοῖς προφήταις (W.* προζή- ταις), J.. H., Ha.; τ. απαρχὴν om. Br., W. . ἱματισμοῦ Br. ; ἱματισ μοῦ O.* . προσεξομ. Br., Ha. ; προεξομ. H., Ha. (after Gebh. in note, p. 54). . nuov J.; ὑμῶν Br., H., Ha. . ἀκουέτω Br., Ha.; ἀκουέσϑω H. (see also Ha., p. 288). LINE INTRODUCTION. cix [291. Κεφ. us’ Br.; Κεφ. us’ C.*] 307. 811. 314. 318. OOTIIAM a: 12. 15. 11: 20. 28. 20. 29, 30. 30. 34. κτίσις Br., Ha.; κρίσις H. ὑπ or, Ha.; ar H! τὸ τρίτον Br., Ha.; τρίτον H. οὐρανοῦ Dr., Ha., H.; odpovod W.* Tasre II. . πρῶτον, Br. ; πρῶτον ΗΠ. ae Br. > oe, H. . δεύτερον, Br. ; δεύτερον H. . σεαυτόν " Br.; σεαυτόν. H.; σεαυτόν, Ha. . yweoSai σοι, Br.; γίνεσϑαι σοι, H.* . ποΐει. Br. ; ποίει" C. νηστεὔετε Br., L.* ; νηστεύετε Alizd Omnes. ὑμᾶς - Br.; ὑμᾶς. H. ὑμᾶς Br.; ὑμᾶς, Ha. τις σοι Br.; τίς σοι H. ἄρῃ Br.; ἄρη H.* ἀπαίτει" Br.; ἀπαίτει. Η. ἐστιν" Br.; ἐστιν. Ha. τι ΒΤ: Te" H., Har ἔπραξε, Br.; ἔπραξε H. ἐκεῖϑεν Br. ; ἐκεῖϑεν, H. δῷς Br. ; des (?—Accent defective) C.* LINE 39. 108 108 109. 118. 128. 132 156 140. INTRODUCTION. . διδαχῆς Br.; διδαχῆς" H., Ha.; διδαχῆς. W., L., C. ἀποκτενεῖς. Br.; ἀποκτενεῖς, H., Ha. . πλησίον, Br., πλησίον. Ha. . ὑπερήφανος. Br. ; ὑπερήφανος, Ha. . ὀργῖλος J.; ὀργίλος Br. . ὑψηλόφθαλμος - Br. ; ὑψηλόφθαλμος C.* . περικαϑαίρων, Br. ; περικαϑ)αίρων H. . πραῦς, Br.; mpais: H.; πραύς, Ha. (J., Ba.). . ἡμέρας, Br.; ἡμέρας. Ἡ. . ἐστιν. ΒΡ. ; ἐστιν, W.* . μαχομένους - Br.; μαχομένους. H. . συσπῶν" Br.; συσπῶν. Ha. . ἔχης, διὰ τῶν χειρῶν σου Br.; ἔχῃς διὰ τῶν χειρῶν σου, Ha. . εἶναι" Br. ; εἶναι. Ἡ. . ϑνητοῖς ; Br.; ϑνητοῖς. H., Ha. . δούλοι J. (so Br. in letter to Ha.—See Ha., “Zeh- re,” Ὁ. 288); δοῦλοι, Br. . δὲ of δοῦλοι Br. ; δὲ, οἱ δοῦλοι, H. σου, Br.; σου H. ἀλαζονεία: Br. ; ἀλαζονεία. Ha. πραὕτης Br.; πραυτης C.* Πα Br μα ΕΠ . βρώσεως, Br.; βρώσεως Ἡ. προευπόντες, Br. ; προειπόντες H., Ha. LINE 149. 153. 156. 159. 161. 170. 11: 173. 173. 18: 180. 182. 189. 192. 198. 197. 200. 201. 204. 206. 206. 206. 209. 212. 216. INTRODUCTION. cxl δύνανται" Br.; δύνανται. TH. πέμπτῃ" Br.3 πέμπτη. ΗΠ. αὐτοῦ, Br.; αὐτου W. yas’ Br.; γῆς. W. ἡμῶν Br.; ἡμῶν, H. ἐγνώρισας Br.; ἐγνώρισας. W.* αἰῶνας. Br.; αἰῶνας, W.* ἡμῶν, Br.; ἡμῶν W.* γνώσεως, Br. ; γνώσεως Ha. βασιλείαν: Br.; βασιλείαν C.* αἰῶνας. Br.; αἰῶνας W. κυρίου" Br. ; κυρίου. Η. ἀϑανασίας - Br.; ἀϑανασίας, Ha. σου, Br.; σου H. ἀπόλαυσιν Br.; ἀπόλαυσιν, H., Ha. oot ὅτι Br. ; σοι, ὅτι H. σου, Br.; σου H., ἁγιασδεῖσαν Br.; ἁγιασϑεῖσαν, Ha. χάρις Br.; χάρις, H. ἔστι, Br.; ἐστί, H. μετανοείτω" Br.; μετανοείτω. H. μαραναϑά. Br. ; μαρὰν ἀϑά" Ha. πάντα, Br.; πάντα H., Ha. ἀκούσητε" Br.; ἀκούσητε. H.; ἀκούσητε, Ha. εὐαγγελίου, Dr.; εὐαγγελίου I. INTRODUCTION. Kupwos+ Br. ; κύριος. H. pilav: Br.; μίαν, ΕΠ. . ἄχλην" Br.; ἄλλην. W. . ἄρτον Br.; ἄρτον, H. . αὐλισϑῇ " Br.; αὐλισϑῆῇ. W. προφήτην Br.; προφήτην, L.* . λαλοῦντα Br.; λαλουντα Ha.* 8. πνεύματι, J.; πνεύματι Br., Η., Ha. ἢ ΒΓ: ἢ, ele; . Κυρίου. Br. ; κυρίου" Ha. . πνεύματι, J., Br.; πνεύματι Ἡ. . αὐτῆς, Br.; αὐτῆς" H. . cori? Βτι.: eat. Hy Ha: . ἀλήϑειαν, Br. ; ἀλήϑειαν Ἡ. . δεδοκιμασμένος, Br.; δεδοκιμασμένος H., Ha. ἀληδινός, Br. ; ἀληϑινὸς Η. . δεχϑήτω, Br.; δεχϑήτω" H. γνώσεσϑε: Br.; γνώσεσϑε. Ἡ., W.3; γνώσεσϑε---- Ha. 244. γνώσεσϑε" σύνεσιν yap ἕξετε Br. ; γνώσεσϑε--- σύνεσιν yap ἕξετε--- Ha. . φαγέτω" Br.; φαγέτω. Ha. . ἀληϑινός, Br.; ἀληϑινὸς Ἡ. ὑμᾶς, Br.; ὑμᾶς H. αὐτοῦ. Br. ; αὐτοῦ C.* LINE INTRODUCTION. Cxiil 255, 256. αὐτός, Br. ; αὐτός C.* 256. 256. 256. 260. 262, 263. 265. 270. 272. [277. 989. 291. 296. 300. 301. 302. 303. 308. 309. 312. 315. αὐτός, Br.; αὐτὸς Ha. ἐργάτης, Br. ; ἐργάτης Ha. αὐτοῦ. Br.; αὐτοῦ" H. πτωχοῖς. Br.; πτωχοῖς" W.* ἐντολήν. Br.; ἐντολήν" W.* ἀνοίξας, Br.; ἀνοίξας H. Ha. ἀπαρχὴν Br.; ἀπαρχήν, H., Ha. br. >a A. vpov: Br.; ὑμῶν. H., Ha. Κεφ. ιε΄. Br.; Ke: ve’. W.*] ποιήσατε, Br.; ποιήσατε Ha. λύχνοι Br.; λυχνοι O., O.* ὑμῶν - Br.; ὑμών. H., W. φϑορεῖς Br.; φϑορεῖς, H. λύκους Br. ; λύκους, H. ἀνομίας, J., Br.; ἀνομίας H., Ha. παραδώσουσι, Br. ; παραδώσουσι. ἘΠ. δοκιμασίας Br.; δοκιμασίας, H., Ha. ἀπολοῦνται, Br.; ἀπολοῦνται" Ha. πρῶτον, Br.; πρῶτον H., Ha. νεκρῶν " Br.; νεκρῶν, H. CXiv INTRODUCTION. Tasze III. Title: Zahn proposes . . . ἀποστόλων. Τοῖς ἔϑνεσιν. (Theol. Lit.-Blatt, July 11, 1884). The last two words would then be a special sub-title. LINE 22. οὐδὲ yap δύνασαι. Ta., p. 6, καίπερ δυνάμενος. 23 sq., cf. 82 sq. Ha. questions (pp. 7, 8) whether there is here an interpolation. See also Orris, /nde- pendent, July 3, 1884. 32. ἱδρωσάτω. H. suggests ἱερωσάτω (Zeitschr. f. wiss. Theol., 1885, 1., p. 81,n. His text gives ἱδρυ- σάτω, see Table I.). Potwin (2b. Sacra., Oct., 1884, p. 817, n.) proposes ἱερωτάτη, 7.€., sacro- sancta. Zahn (Theol. Lit.-LBlatt, June 27, 1884) suggests μὴ δραχϑήτω (7). 38. φϑορᾷς. Fitzgerald suggests ὑστέρᾳ. 51. αὐτοῦ. Ha. (marg.), αὐτῷ (?) (cf. Const.). 97. διδάξεις. Ha. (marg.), διδάξεις αὐτούς (cf. Const.). 181. ἀλλ᾽ of Barr. Zahn suggests ἀλλ᾽ ἢ of Barr. (Theol. Lit.-Blatt, Sune 27, 1884). 217,218. Zahn proposes (ἐΦ.) οὗ μενεῖ δέ, ἡμέραν μίαν (50. μενέτω). 234, 235, Zahn proposes (ib.) ποιῶν μυστήριον κοσμικὸν εἰς ἐκκλησίας (or ἐκκλησίαν). For κοσμικὸν Petersen (Lehre d. zwilf Apostel, p. 8) sug- gests κόσμιον (?). INTRODUCTION. CXV LINE 244, Ha. (marg.) suggests καὶ δύνασϑε γνῶναι δεξίαν K.T-A. (Const.). 270. τὴν. Ha. (marg.), τινὰ (Gebh.). 285 sq.’ Ha. questions whether text is not corrupt. 311. καταϑέματος, etc. Br. suggests ἐπ᾿ αὐτοῦ τοῦ κάτω ϑέματος. In ἃ letter to Harnack (Harn., p. 63) he gives this up, and holds to text as printed. PRIS ὃ rte ὑῶν Ἰὼ 5 ' "ὦ a altar λ a wee’ F [ 5 < . ef Ppys sy = Ἂ- \ 4 ΔΙΔΑΧΗ ΤΩΝ AQAEKA ΑΠΟΣΤΟΛΩΝ. ΔΙΔΑΧΗ ΤΩΝ AQAEKA ΑΠΟΣΤΟΛΩΝ. Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔϑνεσιν. a a a Κεφ. α΄. Ὃδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία τοῦ ϑανά- του, διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν. ὄ Ἢ μὲν οὖν ὁδὸς τῆς ζωῆς ἐστιν αὕτη " πρῶτον, > / ὮΝ Ἂς Ν vA / Ne ἀγαπήσεις τὸν Θεὸν τὸν ποιήσαντά σε" δεύτε- Ἁ , 6 if / ΡΟ ρον, τὸν πλησίον σου ὡς σεαυτόν " πάντα δὲ ὅσα 3 / \ / if x \ » Ἂν ἐὰν ϑελήσῃς μὴ γίνεσϑαί σοι, καὶ σὺ ἄλλῳ μὴ ποίει. Τούτων δὲ τῶν λόγων ἡ διδαχή ἐστιν 10 αὕτη" Εὐλογεῖτε τοὺς καταρωμένους ὑμῖν καὶ προσεύχεσϑε ὑπὲρ τῶν ἐχϑρῶν ὑμῶν, νηστεὔετε | δὲ ὑπὲρ τῶν διωκόντων ὑμᾶς " ποία γὰρ χάρις, 2 TEACHING OF THE TWELVE APOSTLES. TEACHING OF THE LorD, THROUGH THE TweELVE Apos- TLES, TO THE NATIONS. Cua. I.—T wo ways there are, one of life and one of death, but there is a great difference between the two ways. The way of life, then, is this: First, thou shalt love the God who made thee; secondly, thy neighbor as thyself ; and all things whatsoever thou wouldst not have befall thee, thou, too, do not to another. Now of these words the teaching is this: Bless them that - curse you, and pray for your enemies, and fast for them that persecute you: for what thank have ye if ye 8 1ὅ 20 25 30 AIAAXH TQN AQAEKA ATIOZTOAQON. ἐὰν ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς ; οὐχὶ Kal τὰ » Ν ἀπ a G \ x ὦ a \ ἔϑνη TO αὐτὸ ποιοῦσιν ; ὑμεὶς δὲ ἀγαπᾶτε τοὺς rn e al Ά, > [ς > VA > , μισοῦντας ὑμᾶς Kal οὐχ ἕξετε ἐχϑρόν. ᾿Απέχου τῶν σαρκικῶν καὶ κοσμικῶν ἐπιϑυμιῶν. ᾿Εάν ὃ a £7; ? \ ὃ ξ at / Tis σοι δῷ ῥάπισμα εἰς THY δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ τέλειος " ὟΝ » we ᾿ / “ ef 2 > ἐὰν ἀγγαρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ᾽ av- rn 4 BIN 5 \ e ͵ i \ > lel τοῦ δύο" ἐὰν ἄρῃ τις TO ἱμάτιόν σου, δὸς αὐτῷ N Τὶ 3: 2\ ΄ ane ον, a PEN , καὶ τὸν χιτῶνα" ἐὰν λάβῃ τις ἀπὸ σοῦ τὸ σόν, μὴ ἀπαίτει" οὐδὲ γὰρ δύνασαι. Παντὶ τῷ ai- τοῦντί σε δίδου καὶ μὴ ἀπαίτει: πᾶσι γὰρ ϑέλει / € 4 > A 5 7 A δίδοσϑαι ὁ πατὴρ ἐκ τῶν ἰδίων χαρισμάτων. ες “Ὁ Μακάριος ὁ διδοὺς κατὰ τὴν ἐντολήν" ἀϑῶος I. 2 4. ΑΝ a / > \ \ γάρ ἐστιν" οὐαὶ τῷ λαμβάνοντι" εἰ μὲν yap / 57 i 3 a 5 ς \ χρείαν ἔχων λαμβάνει τις, ἀϑῶος ἔσται" ὁ δὲ \ A 5, / / - 88 Ά ’ μὴ χρείαν ἔχων δώσει δίκην, ἱνατί ἔλαβε Kai εἰς / 2 an \ fe 5» / \ τί, ἐν συνοχῇ δὲ γενόμενος ἐξετασϑήσεται περὶ Ὁ " Ἂν > 5 "a 5 3 , ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖϑεν μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην. ᾿Αλλὰ καὶ Pale περὶ τούτου δὴ εἴρηται" “Ιδρωσάτω ἡ ἡ ἐλεημοσύ- vn σου εἰς τὰς χεῖράς σου, μέχρις ἂν γνῷς τίνι das. 35 Κεφ. β΄. Δευτέρα δὲ ἐντολὴ τῆς διδαχῆς Ov φονεύσεις, 3 , 3 , > ts οὐ μοιχεύσεις, οὐ παιδοφϑορήσεις, οὐ πορνεύσεις, 4 TEACHING OF THE TWELVE APOSTLES. love them that love you? Do not the nations also the same? But love ye them that hate you and ye shall have no enemy. Abstain from the fleshly and worldly lusts. If any one give thee a blow on the right cheek, turn to him the other also, and thou shalt be perfect ; if any one compel thee to go one mile, go with him two ; if any one take thy cloak, give him thy tunic also ; if any one take from thee what is thine, ask it not back; for indeed thou canst not. To every one that asketh thee give, and ask not back; for to all the Father desireth to have given of his own gracious gifts. Blessed is he that giveth according to the command- ment; for he is guiltless; woe to him that receiveth ; for if, indeed, one receiveth who hath need, he shall ᾿ guiltless; but he who hath no need shall give account, why he took, and for what purpose, and coming under confinement shall be examined concerning what he did, and shall not go out thence until he pay the last far- thing. But it hath been also said concerning this matter: Let thine alms sweat in thy hands, until thou knowest to whom thou shouldst give. παρ. II.— Now a second commandment of the teaching 7s: Thou shalt not kill, thou shalt not commit adultery, thou shalt not corrypt boys, thou shalt not δ 40 45 AIAAXH ΤΩΝ ΔΏΔΕΚΑ ΑΠΟΣΤΟΛΩΝ. ᾽ , » ΓΑ > , > ov κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ ’ la τ lel > \ \ > φονεύσεις τέκνον ἐν φϑορᾷ οὐδὲ yevvnIev ἀπο- κτενεῖς. Οὐκ ἐπιϑυμήσεις τὰ τοῦ πλησίον, οὐκ ἐπιορκήσεις, οὐ ψευδομαρτυρήσεις, οὐ κακο- λογήσεις, οὐ μνησικακήσεις. Οὐκ ἔση δυγνώμων οὐδὲ δίγλωσσος - παγὶς γὰρ ϑανάτου ἡ διγλωσ- σία. Οὐκ ἔσται ὁ λόγος σου ψευδής, οὐ κενός, ἀλλὰ μεμεστωμένος πράξει. Οὐκ ἔσῃ πλεονέκ- της οὐδὲ ἅρπαξ οὐδὲ ὑποκριτὴς οὐδὲ κακοήϑης οὐδὲ ὑπερήφανος. Οὐ λήψῃ βουλὴν πονηρὰν \ A η > 7, 7 ” κατὰ τοῦ πλησίον Gov. Οὐ μισήσεις πάντα ἄἂν- ϑρωπον, ἀλλὰ ods μὲν ἐλέγξεις, περὶ δὲ ὧν προσ- 7 ἃ eee} ᾿ς ς \ 5 i even, ods δὲ ἀγαπήσεις ὑπὲρ THY ψυχὴν σου. ὅ0 Κεφ. γ΄. Τέκνον μου, φεῦγε ἀπὸ παντὸς πονηροῦ καὶ 55 60 ἀπὸ παντὸς ὁμοίου αὐτοῦ. Mn γίνου ὀργίλος " ὁδηγεῖ γὰρ ἡ ὀργὴ πρὸς τὸν φόνον" μηδὲ ξηλω- τὴς μηδὲ ἐριστικὸς μηδὲ ϑυμικός " ἐκ γὰρ τού- των ἁπάντων φόνοι γεννῶνται. Τέκνον μου, μὴ γίνου ἐπιϑυμητής." ὁδηγεῖ γὰρ ἡ ἐπιϑυμία πρὸς τὴν πορνείαν " μηδὲ αἰσχρολόγος μηδὲ ὑψηλόφ- ϑαλμος - ἐκ γὰρ τούτων ἀπάντων μοιχεῖαι γεν- νῶνται. Τέκνον μου, μὴ γίνου οἰωνοσκόπος " ἐπειδὴ ὁδηγεῖ εἰς τὴν εἰδωλολατρείαν" μηδὲ ἐπα- ovdos μηδὲ μαϑηματικὸς μηδὲ περικαϑαίρων, 6 TEACHING OF THE TWELVE APOSTLES. commit fornication, thou shalt not steal, thou shalt not practise magic, thou shalt not use sorcery, thou shalt not slay a child by abortion, nor what is conceived shalt thou destroy. Thou shalt not lust after the things of thy neighbor, thou shalt not forswear thy- self, thou shalt not bear false witness, thou shalt not revile, thou shalt not be revengeful. Thou shalt not be doubled-minded nor doubled-tongued; for a snare of death is the double tongue. Thy speech shall not be false, nor empty, but filled with doing. Thou shalt not be covetous, nor rapacious, nor a hypocrite, nor malicious, nor arrogant. Thou shalt not take evil counsel against thy neighbor. Thou shalt hate no man, but some thou shalt reprove, and for some thou shalt pray, and some thou shalt love above thy life. Cuar. II—My child, flee from every evil thing, and from everything like it. Be not prone to anger, for anger leadeth to murder ; nor jealous, nor contentious, nor passionate ; for of all these murders are begotten. My child, become not lustful; for lust leadeth to for- nication ; nor foul-mouthed, nor lofty-eyed ; for of all these things adulteries are begotten. My child, become not an omen-watcher ; since it leadeth into idolatry ; nor an enchanter, nor an astrologer, nor a purifier, nor % 65 70 75 Κεφ. δ΄. 80 AIAAXH ΤΩΝ AQAEKA ΑΠΟΣΤΟΛΩΝ. μηδὲ ϑέλε αὐτὰ βλέπειν" ἐκ γὰρ τούτων ἅπάν- τῶν εἰδωλολατρεία γεννᾶται. Τέκνον μου, μὴ γίνου ψεύστης" ἐπειδὴ ὁδηγεῖ τὸ ψεῦσμα εἰς τὴν κλοπήν - μηδὲ φιλάργυρος μηδὲ κενόδοξος" 7) \ TX Caley \ a , ἐκ γὰρ τούτων ἁπάντων κλοπαὶ γεννῶνται. Τέκ- νον μου, μὴ γίνου γόγγυσος * ἐπειδὴ ὁδηγεῖ εἰς τὴν βλασφημίαν : μηδὲ aidddys μηδὲ πονηρόφρων᾽ > Ν 4 ς / / “- ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται. " \ fe DENN ς a , 1σϑι δὲ πραὔς, ἐπεὶ οἱ πραεῖς κληρονομήσουσι \ A , ’ 9 τ τς , \ τὴν γῆν. Γίνου μακρόϑυμος καὶ ἐλεήμων καὶ ἄκακος καὶ ἡσύχιος καὶ ἀγαϑὸς καὶ τρέμων τοὺς λόγους διὰ παντός, ods ἤκουσας. Οὐχ ὑψώσεις σεαυτὸν οὐδὲ δώσεις τῇ ψυχῇ σου ϑράσος. Οὐ κολληϑήσεται ἡ ψυχή σου μετὰ ὑψηλῶν, ἀλλὰ \ , \ r > , \ μετὰ δικαίων καὶ ταπεινῶν ἀναστραφήσῃ. Ta " / LJ / e 3 \ συμβαίνοντά σοι ἐνεργήματα ws ἀγαϑὰ προσ- δέξῃ, εἰδὼς ὅτι ἄτερ Θεοῦ οὐδὲν γίνεται. Τέκνον μου, τοῦ λαλοῦντός σοι τὸν λόγον τοῦ Θεοῦ μνησϑήσῃ νυκτὸς καὶ ἡμέρας, τιμήσεις δὲ αὐτὸν ὡς Κύριον" ὅϑεν γὰρ ἡ κυριότης λαλεῖται, ἐκεῖ Κύριός ἐστιν. ᾿Εκζητήσεις δὲ καϑ' ἡμέραν τὰ πρόσωπα τῶν ἁγίων, ἵνα ἐπαναπαύῃ τοῖς λόγοις αὐτῶν. Οὐ ποϑήσεις σχίσμα, εἰρηνεύ- σεις δὲ μωχομένους " κρινεῖς δικαίως, οὐ λήψῃ TEACHING OF THE TWELVE APOSTLES. be willing to look upon these things; for of all these things idolatry is begotten. My child, become not a liar; since lying leadeth to theft; nor avaricious, nor vain-glorious ; for of all these things thefts are begotten. My child, become not a murmurer ; since it leadeth to blasphemy ; nor self-willed, nor evil-minded ; for of ail these things blasphemies are begotten. But be meek, since the meek shall inherit the earth. Become long- suffering and merciful and guileless and gentle and good, and tremble continually at the words which thou hast heard. Thou shalt not exalt thyself, nor permit over-boldness to thy soul. Thy soul shall not cleave to the high, but with the righteous and lowly thon shalt consort. The things that befall thee shalt thou accept as well wrought, knowing that without God nothing occurreth. Cuar. 1V.—My child, him that speaketh to thee the word of God thou shalt remember night and day, and honor him as the Lord; for where that which pertaineth to the Lord is spoken there the Lord is. And thou shalt seek out daily the faces of the saints, that thou mayst be refreshed by their words. Thou shalt not desire division, but shalt make peace between those who contend; thou 9 CO or 90 105 AIAAXH ΤΩΝ AQAEKA ATIOSTOAQN, , πρόσωπον ἐλέγξαι ἐπὶ παραπτώμασιν. Οὐ δι- ts / »” x LA \ 4 \ ψυχήσεις, πότερον ἔσται ἢ οὔ. Μὴ γίνου πρὸς \ Ν - 2 , \ lal \ \ \ μὲν τὸ λαβεῖν ἐκτείνων τὰς χεῖρας, πρὸς δὲ TO δοῦναι συσπῶν" ἐὰν ἔχῃς, διὰ τῶν χειρῶν σου , ΄ ς ΓΤ, > ΄ δώσεις λύτρωσιν ἁμαρτιῶν σου. Οὐ διστάσεις ὃ la) 3Q\ \ f , \ / obvat οὐδὲ διδοὺς γογγύσεις " γνώσῃ yap τίς e “ “ ἐστιν ὁ τοῦ μισϑοῦ καλὸς ἀνταποδότης. Οὐκ ἀποστραφήσῃ . τὸν ἐνδεόμενον, συγκοινωνήσεις ss / a) ἫΝ = \ > > lal By, “οἰ δὲ πάντα τῷ ἀδελφώ σου καὶ οὐκ ἐρεῖς ἴδια εἵναι" εἰ γὰρ ἐν τῷ ἀϑανάτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς ϑνητοῖς ; Οὐκ ἀρεῖς τὴν χεῖρά σου ἀπὸ τοῦ υἱοῦ σου ἢ ἀπὸ τῆς ϑυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδάξεις τὸν φόβον τοῦ Θεοῦ. Οὐκ ἐπιτάξεις δούλῳ σου ἢ παιδίσκῃ, a 9. \ \ > \ ον 3. ΄ 3 , τοῖς ἐπὶ τὸν αὐτὸν Θεὸν ἐλπίζουσιν, ἐν πικρίᾳ la > \ ἧς \ ee} τ σου, μήποτε οὐ μὴ φοβηϑήσονται τὸν ἐπ᾽ ἀμ- φοτέροις Θεόν: οὐ γὰρ ἔρχεται κατὰ πρόσωπον καλέσαι, ἀλλ᾽ ἐφ᾽ ods τὸ πνεῦμα ἡτοίμασεν. na - n ?, lal “Ὑμεῖς δὲ οἱ δοῦλοι ὑποταγήσεσϑε τοῖς κυρίοις Ὁ an ¢ fe a 2 > te \ 4 ὑμῶν ὡς τύπῳ Θεοῦ ἐν αἰσχύνῃ Kai φόβῳ. Μισήσεις πᾶσαν ὑπόκρισιν καὶ πᾶν ὃ μὴ ἀρεσ- τὸν τῷ Κυρίῳ. Οὐ μὴ ἐγκαταλίπῃς ἐντολὰς Κυρίου, φυλάξεις δὲ ἃ παρέλαβες, μήτε προστι- ϑεὶς μήτε ἀφαιρῶν. Ἔν ἐκκλησίᾳ ἐξομολογήσῃ ΄ 5 \ τὰ παραπτώματά σου, καὶ οὐ προσελεύσῃ ἐπὶ 10 TEACHING OF THE TWELVE APOSTLES. shalt judge justly, thou shalt not respect persons in re. proving for transgressions. Thou shalt not hesitate whether it shall be or not. Be not one who for receiv- ing stretcheth out the hands, but for giving draweth them in; if thou hast anything, by thy hands thou shalt give a ransom for thy sins. Thou shalt not hesitate to give, nor when giving shalt thou murmur, for thou shalt know who is the good dispenser of therecompense. ‘Thou shalt not turn away from the needy, but shalt share all things with thy brother, and shalt not say they are thine own; for if ye are partners in that which is imperishable, how much more in the perishable things? Thou shalt not take off thy hand from thy son and from thy daughter, but from youth thou shalt teach ¢hem the fear of God Thou shalt not lay commands in thy bitterness upon thy bondman or bondmaid, who hope in the same God, lest they perchance shall not fear the God who is over you both ; for he cometh not to call men according to the appearance, but to those whom the Spirit hath made ready. And ye, bondmen, ye shall be subject to yout lords, as to God’s image, in modesty and fear. Thou shalt hate every hypocrisy, and whatever is not pleasing to the Lord. Thou shalt by no means forsake the Lord’s commandments, but shalt keep what thou hast received, neither adding to it nor taking from it. In the church 1 110 Κεφ. ε΄. 115 125 Κεφ. δ΄ AIAAXH ΤΩΝ AQAEKA ΑΠΟΣΤΟΛΩΝ. προσευχήν σου ἐν συνειδήσει πονηρᾷςἩ Δὕτη ἐστὶν ἡ ὁδὸς τὴς ζωῆς. cal ig lal Ἢ δὲ tov Javatov ὁδός ἐστιν αὕτη: πρῶτον πάντων πονηρώ ἐστι καὶ κατάρας μεστή " φόνοι. Lal 3 , Lal / > μοιχεῖαι, ἐπιϑυμίαι, πορνεῖαι, κλοπαί, εἰδωλο- λατρεῖαι, μαγεῖαι, φαρμακεῖαι, ἁρπαγαί, ψευδο- ΄, ε / ͵ ΄ ε μαρτυρίαι, ὑποκρίσεις. διπλοκαρδία, δόλος, ὑπερ- ηφανία, κακία, αὐϑάδεια, πλεονεξία, αἰσχρολο- γία, ζηλοτυπία, ϑρασύτης, ὕψος, ἀλαζονεία " lal 2 la) “ 3 / > al διῶκται ἀγαϑῶν, μισοῦντες ἀλήϑειαν, ἀγαπῶν. τες ψεῦδος, οὐ γινώσκοντες μισϑὸν δικαιο- σύνης, οὐ κολλώμενοι ἀγαϑῷ οὐδὲ κρίσει δι- > lal > ’ \ a) , > >’ Kala, AYPVTVOVVYTES οὐκ εἰς TO ἀγαϑόν, ἀλλ εἰς τὸ πονηρόν: ὧν μακρὰν πραὕτης καὶ ὑπο- μονή, μάταια ἀγαπῶντες, διώκοντες ἀνταπό- Sopa, οὐκ ἐλεοῦντες πτωχόν, οὐ πονοῦντες ἐπὶ καταπονουμένῳ, οὐ γινώσκοντες τὸν ποιήσαντα αὐτούς, φονεῖς τέκνων, φϑορεῖς πλάσματος Θεοῦ, ἀποστρεφόμενοι τὸν ἐνδεόμενον, κατωπονοῦντες τὸν ϑλιβόμενον, πλουσίων παράκλητοι, πενή- τῶν ἄνομοι κριταί, πανϑαμάρτητοι" ῥυσϑείητε, τέκνα, ἀπὸ τούτων ἁπάντων. 4 ’ ,ὔ 3 \ ΓΑ n e a Opa μή τις σε πλανήσῃ ἀπὸ ταύτης τῆς ὁδοῦ τῆς διδαχῆς, ἐπεὶ παρεκτὸς Θεοῦ σε διδάσκει. 12 TEACHING OF THE TWELVE APOSTLES. thou shalt confess thy transgressions, and shalt not draw near for thy prayer with an evil conscience. This is the way of life. παρ. V.—Bnt the way of death is this: first of all it is evil, and full of curse; murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, sorceries, rob- beries, false testimonies, hypocrisies, duplicity, craft, arrogance, malice, self-will, greed, foul speech, jealousy, over-boldness, haughtiness, pretence ; persecutors of the good, hating truth, loving falsehood, knowing not the reward of righteousness, not cleaving to that which is good nor to righteous judgment, on the watch not for good but for evil; far from whom are meekness and patience, loving vanities, pursuing revenge, not pitying a poor man, not toiling for one in distress, not know- ing him that made them, murderers of children, de- stroyers of God's workmanship, turning away from the needy, oppressing the afflicted, advocates of the rich, lawless judges of the poor, universal sinners: may ye be delivered, children, from all these. Cuar. VI.—See that no one lead thee astray from this way of the teaching, because apart from God doth 13 18ὅ Κεφ. ζ΄. 140 145 150 Κεφ. η΄. 155 AIAAXH TON AQAEKA ΑΠΟΣΤΟΛΩΝ. Εἰ μὲν yap δύνασαι βαστάσαι ὅλον τὸν ζυγὸν τοῦ Κυρίου, τέλειος ἔσῃ " εἰ δ᾽ οὐ δύνασαι, ὃ δύνῃ τοῦτο ποίει. Περὶ δὲ τῆς βρώσεως, ὃ δύνασαι βάστασον ἀπὸ δὲ τοῦ εἰδωλοϑύτου λίαν πρόσ- / / > a a eye’ λατρεία yap ἐστι Θεῶν νεκρῶν. Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε" ταῦτα πάντα προειπόντες, βαπτίσωτε εἰς τὸ yo a \ \ a ec ‘ fa) ε ΄ ὄνομα τοῦ ITatpos καὶ τοῦ Tiod καὶ τοῦ ἁγίου le > Ὁ“ les > x \ \ ” Πνεύματος ἐν ὕδατι ζῶντι. ᾿Εὰν δὲ μὴ ἔχῃς ὕδωρ ζῶν, εἰς ἄλλο ὕδωρ βάπτισον" εἰ δ᾽ οὐ δύνασαι ἐν ψυχρῷ, ἐν ϑερμῷ. ᾿Εὰν δὲ ἀμφότερα \ ” ” ᾽ \ \ a « > μὴ ἔχῃς, ἔκχεον εἰς THY κεφαλὴν τρὶς ὕδωρ εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος. Πρὸ δὲ τοῦ βωπτίσματος προνηστευσάτω ὁ βαπ- τίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἄλλοι δύ- νανται" κελεύσεις δὲ νηστεῦσαι τὸν βαπτιζό- μενον πρὸ μιᾶς ἢ δύο. € \ a € a Ν yy Ἂς a Ai δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν € lal 7 \ ,ὔ , ὑποκριτῶν" νηστεύουσι yap δευτέρᾳ σαββα- \ 3, € lal \ Vie = των Kal πέμπτῃ" ὑμεῖς δὲ νηστεύσατε TET- ράδα καὶ παρασκευήν. Μηδὲ προσεύχεσθε ὡς οἱ ὑποκριταί, GAN ὡς ἐκέλευσεν ὁ Κύριος > aA οὶ a ’ a A ° ἐν τῷ εὐαγγελίῳ αὐτοῦ, οὕτω προσεύχεσϑε" 14 TEACHING OF THE TWELVE APOSTLES. he teach thee. For if thou art able to bear the whole yoke of the Lord, thou shalt be perfect ; but if thou art not able, what thou art able, that do. And concerning food, what thou art able, bear; but of that offered to idols, beware exceedingly ; for it is a worship of dead gods. Ouap. VII.—Now concerning baptism, thus baptize ye: having first uttered all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm.) But if thou hast neither, pour water upon the head thrice, into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer and the baptized fast, and whatever others can; but the baptized thou shalt command to fast for one or two days before. Cuar. VIIT.—But let not your fastings be in com- mon with the hypocrites; for they fast on the second day of the week and on the fifth; but do ye fast dur- ing the fourth, and the preparation day. Nor pray ye like the hypocrites, but as the Lord commanded in his 15 YN 100 165 175 180 AIAAXH ΤΩΝ AQAEKA ΑΠΟΣΤΟΛΩΝ. Π ’ « Lal e τ a » “ € 3 / ἈΝ ἄτερ ἡμῶν ὁ ἐν τῷ οὐρανῷ, ἁγιασϑήτω τὸ ὄνομά σου, ἐλϑέτω ἡ βασιλεία σου, γενη- / \ ΄ ,ὔ «ς > > “ \ ’ ‘ fol ϑήτω τὸ ϑέλημά σου ὡς ἐν οὐρανῷ Kai ἐπὶ γῆς" τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμε- Ν 7 Sapa \ 2 % ς a - ‘ pov καὶ ἄφες ἡμῖν τὴν ὀφειλὴν ἡμῶν ὡς καὶ ς “Ὁ τ , Lal ’ / ε -“ \ a) ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν, καὶ μὴ a 5 4 lal la) εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ" ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ / 3 \ bal \ ~ ¢e ‘ ef δόξα εἰς τοὺς αἰῶνας. Tpis τῆς ἡμέρας οὕτω προσεύχεσθε. rn / Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε" πρῶτον περὶ τοῦ ποτηρίου: Εὐχαριστοῦμέν σοι, -“ fal if ΄ Πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλου Δαβὶὲὴδ r U "Ὁ > , Ἐ “ ary lal τοῦ παιδός σου, HS ἐγνώρισας ἡμῖν διὰ ᾿Ιησοῦ fal , ar. ce , > δ᾽ IA Ἀ τοῦ παιδός σου" σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Περὶ δὲ τοῦ κλάσματος " Εἰὐχαριστοῦμέν σοι, Πάτερ ἡμῶν, ὑπὲρ τῆς ζωῆς καὶ γνώσεως, ἧς ἐγνώρισας ἡμῖν διὰ ᾿Ιησοῦ τοῦ παιδός σου" σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. “Ὥσπερ ἦν τοῦτο κλάσμα διεσκορ- a A 4 , πισμένον ἐπάνω τῶν ὀρέων καὶ συναχϑὲν ἐγέ- [4 Ὁ € 7 ’ Ν veto ἕν, οὕτω συναχδήτω σου ἡ ἐκκλησία ἀπὸ “ “ fol > A Ν i τῶν περάτων τῆς γῆς εἰς τὴν σὴν βασιλείαν " “ ee ’ὔ ἐν ἄς) ~ ὅτι σοῦ ἐστιν ἡ δόξα Kai ἡ δύναμις διὰ ᾿Ιησοῦ ~ cal Ἂ Ἁ ΄ Χριστοῦ εἰς τοὺς αἰῶνας. Μηδεὶς δὲ φαγέτω 10 TEACHING OF THE TWELVE APOSTLES. gospel, thus pray: Our Father who art in heaven, [18]- lowed be thy name, thy kingdom come, thy will be done, as in heaven, so on earth; our daily bread give us to-day, and forgive us our debt as we also forgive our debtors, and bring us not into temptation, but deliver us from the evil; for thine is the power and the glory for- ever. Three times in the day pray ye thus. Cuap. [X.—Now concerning the Eucharist, thus give thanks ; first, concerning the cup: We thank thee, our Father, for the holy vine of David thy servant, which thou hast made known to us through Jesus thy servant ; to thee be the glory forever. And concerning the broken bread: We thank thee, our Father, for the life and knowledge which thou hast made known to us through Jesus thy servant; to thee be the glory forever. Just as this broken bread was scattered over the hills and having been gathered together became one, so let thy church be gathered together from the ends of the earth into thy kingdom; for thine is the glory and the power through Jesus Christ forever. But let no one eat 1% ΔΙΔΑΧΗ TQN AQAEKA ΑΠΟΣΤΟΛΩΝ, Ν “ b) x fo) > / e na ΕῚ ΕἸ .« μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν, ἀλλ᾽ οἱ , > ” 7 ‘ \ ‘ βαπτισϑέντες εἰς ὄνομα Κυρίου: καὶ yap περὶ , ” ς ΄ \ - Slee an τούτου εἴρηκεν ὁ Κύριος" Μὴ δῶτε τὸ ἅγιον τοῖς κυσί. 185 Κεφ. «. Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστής- 190 19ὅ 200 > “ / , [χ4 ς \ “Ὁ σατε" Εὐχαριστοῦμέν σοι, Πάτερ ἅγιε, ὑπὲρ τοῦ , > ΄ rf ae lal ἁγίου ὀνόματός σου, οὗ κατεσκήνωσας ἐν ταῖς lol a , A καρδίαις ἡμῶν, Kal ὑπὲρ τῆς γνώσεως καὶ πίσ- ‘A 2 if: a b) / ε “ \ τεως καὶ ἀδανασίας, ἧς ἐγνώρισας ἡμῖν διὰ *Incod τοῦ παιδός σου" σοὶ ἡ δόξα εἰς τοὺς Pal ΄ , ΄ ” x αἰῶνας. Σύ, δέσποτα παντοκράτορ, ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ \ ” Lal > / > τὰ / Ψ ποτὸν ἔδωκας τοῖς ἀνδ ρώποις εἰς ἀπόλαυσιν ἵνα lal \ > , σοι εὐχαριστήσωσιν, ἡμῖν δὲ ἐχαρίσω πνευ- \ A) ‘ \ \ \ ed \ ματικὴν τροφὴν καὶ ποτὸν Kal ζωὴν αἰώνιον διὰ τοῦ παιδός σου. Πρὸ πάντων εὐχαριστοῦμέν Ὁ \ Φ \ ς U » \ tn σοι ὅτι δυνατὸς εἶ" σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. 4 ᾿Ζ n > UG nr CAL Μνήσϑητι, Κύριε, τῆς ἐκκλησίας σου τοῦ ῥύσα- 5» δ > Ν \ rn \ lal oat αὐτὴν ἀπὸ παντὸς πονηροῦ Kal τελειῶσαι > lal 7 ! 3 \ Ν αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ “ , x lal > \ τῶν τεσσάρων ἀνέμων, THY ἁγιασϑεῖσαν εἰς τὴν ‘ / ἃ Ἔ , - Ge Ὁ a σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ" OTL σοῦ > ἐπ , Ἂ, ς U > \ an ἐστιν ἡ δύναμις καὶ ἡ δοξα εἰς τοὺς αἰῶνας. ΄ ε , ee ᾿Ελϑέτω χάρις Kai παρελϑέτω ὁ κόσμος οὗτος. 18 TEACHING OF THE TWELVE APOSTLES. or drink of your Eucharist, except those baptized into the name of the Lord; for in regard to this the Lord hath said: Give not that which is holy to the dogs. Cuap. X.—Now after ye are filled thus do ye give thanks: We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known to us through Jesus thy servant ; to thee be the glory forever. Thou, Master Almighty, didst create all things for thy name’s sake; both food and drink thou didst give to men for enjoyment, in order that they might give thanks to thee; but to us thou hast graciously given spiritual food and drink and eternal life through thy servant. Before all things, we thank thee that thou art mighty; to thee be the glory forever. Remember, Lord, thy church, to de- liver it from every evil and to make it perfect in thy love, and gather it from the four winds, 77, the sancti- fied, into thy kingdom, which thou hast prepared for it ; for thine is the power and the glory forever. Let grace come and let this world pass away. Hosanna to 19 ΔΙΔΑΧΗ TQN AQAEKA ΑΠΟΣΤΟΛΩΝ. 205 «“Ὡσαννὰ τῷ vid Δαβίδ. Ei τις ἅγιός ἐστιν, ἐρ' , " » ” ΄ χέσϑω:" εἴ τις οὐκ ἔστι, μετανοείτω" μωραναδά. "Aunv. Τοῖς δὲ προφήταις ἐπιτρέπετε εὐχα- ριστεῖν ὅσα Ῥϑέλουσιν. Κεφ. ια΄. Ὃς ἂν οὖν ἐλθὼν διδάξῃ ὑμᾶς ταῦτα πάντα, 210 τὰ προειρημένα, δέξασϑε αὐτόν" ἐὰν δὲ αὐτὸς ὁ διδάσκων στραφεὶς διδάσκῃ ἄλλην διδαχὴν εἰς τὸ καταλῦσαι, μὴ αὐτοῦ ἀκούσητε: εἰς δὲ τὸ προσϑεῖναι δικαιοσύνην καὶ γνῶσιν Κυρίου, δέξασϑε αὐτὸν ὡς Κύριον. Περὶ δὲ τῶν ἀποσ- 215 TOAWY Kai προφητῶν κατὰ TO δόγμα τοῦ εὐαγ- γελίου, οὕτω ποιήσατε. Πᾶς δὲ ἀπόστολος 2 , Ν 6 la) / e Υ͂ > ἐρχόμενος πρὸς ὑμᾶς δεχϑήτω ws Κύριος" ov -“ \ S Is U FN \ 4 \ a μενεῖ δὲ ἡμέραν μίαν" ἐὰν δὲ ἢ χρεία, καὶ τὴν ἄλλην: τρεῖς δὲ ἐὰν μείνῃ, ψευδοπροφήτης 290 ἐστίν. ᾿Εξερχόμενος δὲ ὁ ἀπόστολος μηδὲν λαμ- , > \ ” a a > a ὟΝ NS βανέτω εἰμὴ ἄρτον ἕως οὗ αὐλισϑϑῇ " ἐὰν δὲ ap- γύριον αἰτῇ, ψευδοπροφήτης ἐστί. Καὶ πάντα ΄ la) 3, Ul ᾿ / προφήτην λαλοῦντα ἐν πνεύματι οὐ πειράσετε οὐδὲ διακρινεῖτε' πᾶσα γὰρ ἁμαρτία ἀφεϑή- 225 σεται, αὕτη δὲ ἡ ἁμαρτία οὐκ ἀφεδήσεται. Ov πᾶς δὲ ὁ λαλῶν ἐν πνεύματι προφήτης ἐστίν, ἀλλ᾽ ἐὰν ἔχῃ τοὺς τρόπους Κυρίου. ‘Aro οὗν a / Li / \ TOV τρόπων γνωσθήσεται ὁ ψευδοπροφήτης καὶ “0 TEACHING OF THE TWELVE APOSTLES. the son of David! Whoever is holy, let him come; whoever is not, let him repent. Maranatha. Amen. But permit the prophets to give thanks as much as they will. Cuar. XI.—Now whoever cometh and teacheth you all these things, before spoken, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow ¢hzs, do not hear him; but ¢f he teach so as to promote righteousness and knowledge of the Lord, receive him as the Lord. But in regard to the apostles and prophets, according to the ordinance of the gospel, so do ye. And every apostle who cometh to you, let him be received as the Lord; but he shall not remain except for one day; if, however, there be need, then the next day ; but if he remain three days, he is a false prophet. But when the apostle departeth, let him take nothing except bread enough till he lodge again; but if he ask money, he is a false prophet. And every prophet who speaketh in the spirit, ye shall not try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaketh in the spirit is a prophet, but only if he have the ways of the Lord. So from their ways shall the false prophet 31 235 240 AIAAXH TQN AQAEKA ATIOSTOAQON. \ lal ὁ προφήτης. Kat πᾶς προφήτης ὁρίζων τρά- > 7 > / > ᾽ 3 lel OX πεζαν ἐν πνεύματι, οὐ φάγεται ἀπ᾽ αὐτῆς, εἰδὲ μήγε ψευδοπροφήτης ἐστί: πᾶς δὲ προφήτης διδάσκων τὴν ἀλήϑειαν, εἰ ἃ διδάσκει οὐ ποιεῖ, ψευδοπροφήτης ἐστί. Ids δὲ προφήτης δεδοκι- 4 na μασμένος, AANSLVOS, ποιῶν εἰς μυστήριον κοσμι- Ὡς > / Ν ων Ν lal . > Ν κὸν ἐκκλησίας, μὴ διδάσκων δὲ ποιεῖν ὅσα αὐτὸς ποιεῖ, οὐ κριθήσεται ἐφ᾽ ὑμῶν: μετὰ Θεοῦ γὰρ ἔχει τὴν κρίσιν: ὠσαύτως γὰρ ἐποίησαν καὶ οἱ > a a “Δ 5. bY > ' ἀρχαῖοι προφῆται. “Os δ᾽ ἂν εἴπῃ ἐν πνεύματι" Aos μοι ἀργύρια ἢ ἕτερά τινα, οὐκ ἀκούσεσδε ΕῚ fol bY \ \ ” Ὁ / ” αὐτοῦ" ἐὰν δὲ περὶ ἄλλων ὑστερούντων εἴπῃ δοῦναι, μηδεὶς αὐτὸν κρινέτω. Κεφ. ιβ΄. Πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου δεχ- 24 250 Sto, ἔπειτα δὲ δοκιμάσαντες αὐτὸν γνώσεσϑε" LA \ iva \ S42. 7, > Ἁ σύνεσιν γὰρ ἕξετε δεξιὰν καὶ ἀριστεράν. Εἰμὲν la r > (ae 1.5 ‘ - > er παρόδιός ἐστιν ὁ ἐρχόμενος, βοηϑεῖτε αὐτῷ ὅσον , > - \ \ ΓΙ al ᾽ \ ΄ Ἂ δύνασθε: οὐ μενεῖ δὲ πρὸς ὑμᾶς εἰ μὴ δύο ἢ τρεῖς ἡμέρας, ἐὰν ἢ ἀνάγκη. Εἰ δὲ θέλει πρὸς id a an U ” 3 , \ ὑμᾶς καθῆσαι, τεχνίτης ὦν, ἐργαζέσϑω καὶ φαγέτω εἰ δὲ οὐκ ἔχει τέχνην, κατὰ τὴν σύνεσιν e lal ΄ lal \ 3 ἃ 5.- 4 lel » ὑμῶν προνοήσατε, πῶς μὴ ἀργὸς μεθ᾽ ὑμῶν ζήσε- ται χριστιανός. Εἰ δ᾽ οὐ θέλει οὕτω ποιεῖν, χρισ- , a , τέμπορός ἐστι" προσέχετε ἀπὸ τῶν τοιούτων. 22 TEACHING OF THE TWELVE APOSTLES. and the prophet be known. And no prophet who or- ders a meal, in the spirit, eateth of it, unless indeed he is a false prophet; and every prophet who teacheth the truth, if he do not that which he teacheth, is a false prophet. But every prophet, proved, true, acting with a view to the mystery of the church on earth, but not teaching others to do all that he himself doeth, shall not be judged among you; for with God he hath his judgment ; for so did the ancient prophets also. But whoever, in the spirit, saith: Give me money, or some- thing else, ye shall not hear him; but if for others in need, he bids you give, let no one judge him. Cuar. XII.—But let every one that cometh in the Lord’s name be received, but afterward ye shall test and know him; for ye shall have understanding, right and left. If he who cometh isa traveller, help him as much as ye can; but he shall not remain with you, unless for two or three days, if there be necessity. But if he will take up his abode among you, being an artisan, let him work and so eat; but if he have no trade, provide, according to your understanding, that no idler live with you as a Christian. But if he will not act accord-. ing to this, he is one who maketh gain out of Christ ; be- ware of such. 23 Κεφ. vy 200 270 275 AIAAXH ΤΩΝ AQAEKA ATIOSTOAQON. Πᾶς δὲ προφήτης ἀληϑινός, ϑέλων καϑῆσαι πρὸς ὑμᾶς, ἄξιός ἐστι τῆς τροφῆς αὐτοῦ. “Qaav- τως διδάσκαλος ἀληϑινός ἐστιν ἄξιος καὶ αὐὖ- TOs, ὥςπερ ὁ ἐργάτης, τῆς τροφῆς αὐτοῦ. Πᾶ- σαν οὖν ἀπαρχὴν γεννημάτων ληνοῦ καὶ ἅλωνος, βοῶν τε καὶ προβάτων λαβὼν δώσεις τοῖς προ φήταις:" αὐτοὶ γάρ εἰσιν at ἀρχιερεῖς ὑμῶν. ᾿Εὰν δὲ μὴ ἔχητε προφήτην, δότε τοῖς πτωχοῖς. ᾿Εὰν σιτίαν ποιῆς, τὴν ἀπαρχὴν λαβὼν δὸς κατὰ τὴν ἐντολήν. “Ὡσαύτως κεράμιον οἴνου ἢ ἐλαίου ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις" ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ παντὸς κτήματος λαβὼν τὴν ἀπαρχὴν ὡς ἄν σοι δόξῃ, δὸς κατὰ \ > / τὴν ἐντολήν. Κατὰ κυριακὴν δὲ Κυρίου συναχϑέντες κλά- σατε ἄρτον καὶ εὐχαριστήσατε προσεξομολογη- σάμενοι τὰ παραπτώματα ὑμῶν, ὅπως καϑαρὰ ἡ θυσία ὑμῶν 7. Πᾶς δὲ ἔχων τὴν ἀμφιβολίαν \ ne ΄ b] la) Ἂ lA id “ « μετὰ τοῦ ἑταίρου αὐτοῦ μὴ συνελθέτω ὑμῖν, ἕως οὗ διαλλαγῶσιν, ἵνα μὴ κοινωθῇ ἡ θυσία ὑμῶν " αὕτη γάρ ἐστιν ἡ ῥηθεῖσα ὑπὸ Κυρίου" ᾿Εν παντὶ τόπῳ καὶ χρόνῳ προσφέρειν μοι θυσίαν καϑαράν " ὅτι βασιλεὺς μέγας εἰμί, λέγει Κύρι- Ν ων ὁ ig Ν » fal ” 0s, καὶ TO ὄνομά μου θαυμαστὸν ἐν τοῖς ἔθνεσι. 24 TEACHING OF THE TWELVE APOSTLES. Cuap. XIII.—But every true prophet who will set- tle among you is worthy of his support. Likewise a true teacher, he also is worthy, like the workman, of his support. Every firstfruit, then, of the products of wine-press and threshing-floor, of oxen and of sheep, thou shalt take and give to the prophets; for they are your high-priests. But if ye have no prophet, give ἐξ to the poor. If thou makest a baking of bread, take the first of ἐξ and give according to the commandment. In like manner when thou openest a jar of wine or oil, take the first of ἐξ and give to the prophets ; and of money and clothing and every possession take the first, as may seem right to thee, and give according to the commandment. παρ. XIV.—But on the Lord’s day do ye assemble and break bread, and give thanks, after confessing your transgressions, in order that your sacrifice may be pure. But every one that hath controversy with his friend, let him not come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: At every place and time, bring me a pure sacrifice; for a great king am I, saith the Lord, and my name is marvellous among the nations. 25 & Κεφ. εε΄. 280 295 300 AIAAXH TQN AQAEKA ATIOSTOAQN. Χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ , 5 ΄ nr f ” -" \ διακόνους ἀξίους τοῦ Κυρίου, ἄνδρας πραεῖς καὶ ἀφιλαργύρους καὶ ἀληθεῖς καὶ δεδοκιμασμένους" δ᾽ τῶν Ά “ Ἂν > \ \ f ὑμῖν yap λευτουργοῦσι καὶ αὐτοὶ τὴν λειτουργί- αν τῶν προφητῶν καὶ διδασκάλων. Μὴ οὖν ε ᾿ > ΄ ᾿. τ ΄ὕ > ς r ὑπερίδητε αὐτούς * αὐτοὶ γάρ εἰσιν οἱ τετιμημέ- e Lal af “ an \ / VOL ὑμῶν μετὰ TOV προφητῶν καὶ διδασκάλων. ᾿Ελέγχετε δὲ ἀλλήλους μὴ ἐν ὀργῇ, GAN ἐν > / 48 ” > A > / \ \ εἰρήνῃ, ὡς ἔχετε EV TO εὐαγγελίῳ " καὶ παντὶ > » \ PA AS Lf \ 2 ‘ ἀστοχοῦντι κατὰ TOD ἑτέρου μηδεὶς λαλείτω μηδὲ we Ke a ᾽ ye Ψ vA ’ \ X Tap ὑμῶν ἀκουέτω, ἕως οὗ μετανοήσῃ. Tas δὲ > \ ig “ : \ \ 3 "9 \ / \ εὐχὰς ὑμῶν Kal τὰς ἐλεημοσύνας Kal πάσας τὰς πράξεις οὕτω ποιήσατε, ὡς ἔχετε ἐν τῷ εὐαγγε- , an , e ae Aig τοῦ Κυρίου ἡμῶν. Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν" οἱ λύχνοι id lal \ , \ ς ’ La ig “ sy ὑμῶν μὴ σβεσθήτωσαν, Kal ai ὀσφύες ὑμῶν μὴ ἐκλυέσθωσαν, ἀλλὰ γίνεσθε ἕτοιμοι" οὐ γὰρ ” \ « 33. Fee ΄ eon " οἴδατε τὴν ὥραν, ἐν ἣ ὁ Κύριος ἡμῶν ἔρχεται. Πυκνῶς δὲ συναχθήσεσθε ζητοῦντες τὰ ἀνήκον- al an ς fal > A 3 / ς a Ta ταῖς ψυχαῖς ὑμῶν" οὐ yap ὠφελήσει ὑμᾶς 6 πᾶς χρόνος τῆς πίστεως ὑμῶν, ἐὰν μὴ ἐν τῷ ἐσχάτῳ καιρῷ τελειωθῆτε. ‘Ev γὰρ ταῖς ἐσχά- ταῖς ἡμέραις πληθυνθήσονται οἱ ψευδοπροφῆται καὶ οἱ φθορεῖς καὶ στραφήσονται τὰ πρόβατα 26 » TEACHING OF THE TWELVE APOSTLES. Cuar. XV.—Now appoint for yourselves bishops and deacons worthy of the Lord, men meek and not ava- ricious, and upright and proved; for they, too, render you the service of the prophets and teachers. There- fore neglect them not; for they are the ones who are honored of you, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as ye have 7¢ in the gospel; and to every one who erreth against another, let no one speak, nor let him hear any- thing from you, until he repent. But your prayers and your alms and all your deeds so do ye, as ye have 7 in the gospel of our Lord. Cuar. XVI.—Watch for your life’s sake; let your lamps net go out, and your loins not be loosed, but be ready ; for ye know not the hour in which our Lord cometh. But ye shall come together often, and seek the things which befit your souls; for the whole time of your faith thus far will not profit you, if ye be not made perfect in the last time. or in the last days the false prophets and the corruptors shall be multiplied, and the sheep shall be turned into wolves, and love 27 ΔΙΔΑΧΗ TQN AQAEKA ΑΠΟΣΤΟΛΩΝ. > , pl ie ED , , » A εἰς λύκους καὶ ἡ ἀγάπη στραφήσεται εἰς μῖσος" > ’ Ν n > 7 / > [4 αὐξανούσης γὰρ τῆς ἀνομΐας, μισήσουσιν ἀλλή- λους καὶ διώξουσι καὶ παραδώσουσι, καὶ τότε / ς / « e\ n \ φανήσεται ὁ κοσμοπλάνος ὡς υἱὸς Θεοῦ καὶ ποι- 305 NOEL σημεῖα καὶ τέρωτα, καὶ ἡ γῆ παραδοθήσε- ται εἰς χεῖρας αὐτοῦ, καὶ ποιήσει ἀθέμιτα, ἃ οὐδέποτε γέγονεν ἐξ αἰῶνος. Τότε ἥξει ἡ κτίσις τῶν ἀνθρώπων εἰς τὴν πύρωσιν τῆς δοκιμασΐας καὶ σκανδαλισθήσονται πολλοὶ καὶ ἀπολοῦνται, 310 οἱ δὲ ὑπομείναντες ἐν TH πίστει αὐτῶν σωθή- e 2 > ἴω “ / » / σονται UT αὐτοῦ τοῦ καταθέματος. Καὶ τότε φανήσεται τὰ σημεῖα τῆς ἀληθείας" πρῶτον, σημεῖον ἐκπετάσεως ἐν οὐρανῷ, εἶτα σημεῖον φωνῆς σάλπυγγος καὶ τὸ τρίτον ἀνάστασις νε- 315 Kp@v* ov πάντων δέ, ἀλλ᾽ ws ἐρρέθη: Ἥξει ὁ Κύριος καὶ πάντες οἱ ἅγιοι μετ᾽ αὐτοῦ. Τότε ” ς fe \ ΩΨ» 5 4 5 / ὄψεται ὁ κόσμος τὸν Κύριον ἐρχόμενον ἐπάνω lal a “ > lal TOV νεφελῶν TOU οὐρανοῦ. TEACHING OF THE TWELVE APOSTLES. shall be turned into hate; for when lawlessness in- creaseth they shall hate one another, and shall persecute and shall deliver up, and then shall appear the world- deceiver as Son of God, and shall do signs and wonders, and the earth shall be given into his hands, and he shall commit iniquities which have never yet been done since the beginning. ‘Then all created men shall come into the fire of trial, and many shall be made to stumble and shall perish. But they that endure in their faith shall be saved from under even this curse. And then shall appear the signs of the truth; first the sign of an open- ing in heaven, then the sign of a trumpet’s sound, and thirdly, the resurrection of the dead; yet not of all, but as it hath been said: The Lord will come and all the saints with him. Then shall the world see the Lord coming upon the clouds of heaven. ἈΝ lie sis ere Ἂν) ob eae ae τ. er J ae Gl ΝΌΟΝ iY ‘ait ΓΝ ΠΝ ‘eh Wo ay Wee ἘΠ τ Loin RA aT; A ᾿ if ΤΕ "δ a Pisa Wi} Th ΤΠ τ i πη ἜΝ ἘΡ νὸς Ὁ 4“ “i gia WHA :: VLR alt hints (Ng a Hae tae Pie + ine a Biba bse Ud, Ms ior ee bal Tete paw oils a eat ie) ὃ oy ΠΝ τ ἃ ὙΠ ἢ fini! οι ea ΠΡ ake uyey nies) Maat arian " ede a δ Δα OR PMOAC KL Tita yu Pasi) ΤῊ LA weit ee ΠῚ ety rie SHY rar Fash byte ΠΝ ria 2 i? Η ᾿ } " ᾿ = Ἵ PL UCT δ a” Abeer ἢ. Ὁ Ή ee ἯΙ; Ι τὰ. ! a ἢ ᾿ i,t it Reese ! ΣΎ} rt} τ aS te A ᾿ Ἱ ᾿ ᾿ ᾿ ὶ ry { ἐν ῥά ΡΥ Ἰψῳ τ Ἐ} LPT PEST; & ἩΣ Wat) 15 aE ee “ ᾿ : ὲ , ast? Π ij ‘ ν εὑ} "ἡ ι i ἢ " #3 i ) τὶ yay? ΓΝ ἐὺ} iy ; T ‘ ᾿ 4 Sey | vy NOTES. THE TITLE. Our document has two titles: ‘“‘Teaching of the Twelve Apostles ;” and ‘‘Teaching of the Lord, through the Twelve Apostles, to the Nations.” Neither title implies a claim to Apostolic authorship. Clement of Alexandria (ἃ. about 220 a.p.) cites it as Scripture (Strom. i. p. 319), quoting from the third chapter. But Athanasius (d. 373 a.p.) refers to it (39th Festal Epistle, Migne ii. p. 1437) as the “So-called Teaching of the Apostles,” Διδαχὴ καλουμένη τῶν ᾿Αποστύλων, as Eusebius, using the plural Διδαχαί, had done before (Hist. iii. 25). Nicephorus, Patriarch of Constantinople (d. 828 a.p.), calls it simply Διδαχὴ ᾿Αποστόλων, including it in his list of the Apocryphal Books of the New Testament, and adding that it contained 200 lines (Migne C. p. 1060). This shorter title reappears among the “disputed” Books of the New Testament in the “ Synopsis of Holy Scripture,” wrongly ascribed to Athanasius (see Migne iv. p. 432), and assigned by Credner to the tenth century. The manuscript found by Bryennios, it will be remembered, is of the eleventh century (1056 .p.). CHAP. I. This chapter contains two words not found in the New Testa- ment, and two words not used in the New Testament sense. 31 NOTES. P. 2,1. 83.—‘‘Two ways there are, one of life, and one of death”] Cremer cites a passage from Lucian, in which 66's stands for a philosophical system or school. In the Septuagint, ὁδός is used in a religious sense. It has this sense also in some twelve of the hundred or more places where it occurs in the New Testament. The particular form of expression employed here (‘‘the way of life,” and ‘‘ the way of death”) may be found in Jeremiah xxi. 8. In Matt. vii. 13, 14, we read of the way that leadeth ‘‘to destruction” (εἰς -τὴν ἀπώλειαν), and the way that leadeth ‘‘ unto life” (εἰς τὴν ζωήν). In the Apostolic Cea- stitutions vii. 1, the form is the same as here. But in the Epistle of Barnabas, chap. xviil., the two ways are the way ““οὗ light” (τοῦ φωτὸς), and the way ‘‘of darkness” (τοῦ σκότους). In the Shepherd of Hermas, Mand. vi. 1, we have the “ straight ” or righteous (ἡ op%n) way, and “the crooked” or perverse (ἡ στρεβλή) way. In the tenth of the ‘‘ Testaments of the Twelve Patriarchs,” the two ways are ways καλοῦ καὶ κακοῦ, “ of good and evil.” Duce Vie, ‘‘The Two Ways,” was the alternative title of the Apocryphal Judicium Petri, which was probably identical (as Grabe, in 1714, was the first to conjecture) with the Κήρυγμα Πετροῦ. Ῥ. 2, 1. 4.—‘‘ difference ”] διαφορά is classic Greek (Thucy- dides iii. 10), occurring also in the Septuagint, but is not found in the New Testament; and the corresponding adjective occurs but twice (Rom. xii. 6; Heb. ix. 10). P. 2,1. 8.—“do not to another”] The Confucian Ethics should not be disparaged for giving us the Golden Rule in a negative form. The negative form is found not only here, but also in the Apostolic Constitutions vii. 2; in Tobit iv. 15 (‘what thou hatest, that do to no man”); and in Clement of Alexandria, Strom. ii. p. 421. P. 2, 1. 11.—“fast for them that persecute you”] The emphasis put upon fasting, here and elsewhere in this docu- ment, is no proof of Montanism, since fasting was rauch empha- 32 NOTES. sized in the early Church, and Montanism itself was, in this respect, only an exaggeration of common sentiment and usage. Nor is it any indication of a later date than the middle of the second century. Fasting is emphasized in the New Testa- ment. Three words occur, in all, 28 times: νηστεύω, 18 times ; νηστεία, 8 times ; and νῆστις twice. In Barnabas, two of these words (νηστεύω and νηστεία) occur 7 times. In the Shepherd of Hermas the same two words occur 12 times. In this regard the early Church was clearly and eminently Biblical. P. 4, 1.15.—‘‘ ye shall have no enemy ”| Suggested, perhaps, by 1 Pet. iii. 13, ‘‘ And who is he that will harm you, if ye be zealous of that which is good?” Clement of Alexandria (Strom. 11. p. 404) cites Homer as saying, ‘Give to thy friend; but an enemy must be aided, that he may not continue to be an enemy.” P. 4, 1. 15, 16.—‘‘ Abstain from the fleshly and worldly lusts”] Bryennios has changed the reading from σωματικῶν to σαρκικῶν. ‘Comp. 1 Pet. 11. 11. Harnack adheres to σωματικῶν. P. 4, 1. 18.—‘‘ thou shalt be perfect”] τέλειος. See Matt. v. ASis xix, ΟἹ. P. 4, 1. 22.—for indeed thou canst not”] Because Chris- tians had been forbidden to ‘‘ go to law before the unrighteous,” 1 Cor. vi. 1. Comp. Apost. Const. ii. 46. P. 4, 1. 25.—‘* Blessed is he that giveth a See Acts xx. 39, ** Tt is more blessed to give than to receive P. 4, 1. 26.—‘‘ woe to him that receiveth The passage corre- sponding to this in the Apost. Const. iv. 3, reads: ‘*‘ Woe to them that have, and who receive in. hypocrisy, or are able to support themselves, and wish to receive from others; for both of them shall give account to the Lord God in the day of judgment.” See 2 Thess. iii. 10, “If any will not work, neither let him eat.” i P. 4, 1. 28.—“ shall give account ”] δώσει δίκην. See Thucy- dides i. 28, δίκας ἤδελον δοῦναι, ‘‘ they were willing to submit the 33 NOTES. cause to be judged.” So also once or twice in the Septuagint : for instance, Ps. ix. 5, ‘Thou hast maintained . . . my cause” (τὴν δίκην pov). But in the New Testament δίκη means either “sentence” (Acts xxv. 15), or ‘‘punishment” (2 Thess. 1. 9). P. 4,1. 29.—** under confinement” ἐν cvvoy#. The word oc- curs but twice in the New Testament. In Luke xxi. 25 it is rendered ‘‘ distress ;” in 2 Cor, ii. 4 it is rendered ‘‘ anguish.” In two places in the Septuagint (Jer. 111. 5; Micah v. 1) it means ‘“‘siege.” And in Josephus, Ant. viii. 3. 2, we read of ‘‘ thirty small rooms which might include the whole temple” (οἵ cuvoyn, ‘‘which might be an enclosure”). Here it means imprison- ment. P. 4, 1. 32.—*‘‘ Let thine alms sweat in thy hands until thou knowest to whom thou shouldst give”] Perhaps with the idea of adhering to the hands by sweating, eis often having the sig- nificance of ‘‘ to.” A homely but graphic injunction of careful- ness in giving. Only the noun, ἱδρώς, occurs, and that but once, in the New Testament. See Luke xxii. 44. The verb is Ho- meric. Compare Sirach xi. 1, ‘When thou wilt do good, know to whom thou doest it; so shalt thou be thanked for thy benefits.” CHAP. IT. This chapter contains seven words not found in the New Testament, and one word not used in the New Testament sense. P. 4, 1. 86.—‘‘thou shalt not corrupt boys”]