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BAPNABA Eni2TOAH. 
 
 THE EPISTLE OF BARNABAS 
 
 FROM THE 
 
 SINAITIC MANUSCRIPT OF THE BIBLE, 
 
 WITH A TEANSLATION, 
 
 BY 
 
 SAMUEL SHARP E. 
 
 WILLIAMS AND NOEGATE: 
 
 14 HENRIETTA STREET, COVENT GARDEN, LONDON; 
 ^ AND 20 SOUTH FREDERICK STREET, EDINBURGH. 
 
rLAM>fAM:. 
 
 PBINTEO BY TAYLOR AND FRAXCIS, 
 KED LIO>) COUKT, FLEET STREET. 
 
f^PERTV~or 
 
 PKINGETOH 
 REC. DEC 18b0 
 
 The Epistle of Barnabas seems to claim notice in any- 
 Life of tlie Apostle Paul : firsts because tlie two apostles 
 had at one time lived in close friendsbip^ and it in part 
 explains why at a later time PauFs feelings towards 
 Barnabas were changed ; and secondly, because it offers 
 the earliest example of the Gnosticism which was 
 creeping into the Christian Churches, very much to 
 the trouble of Paul. But when I wished to mention 
 this Epistle in my work on '^ The Journeys and Epistles 
 of the Apostle Paul/' I was met with the difficulty of 
 not knowing of any English translation that I thought 
 satisfactory. Hence this publication. 
 
 S. S. 
 
 32 Highbury Place, 
 11th September, 1880. 
 
JosES, who by the Apostles was surnamed Barnabas, was an 
 Israelite of the island of Cyprus, and of the tribe of Levi. 
 He is first mentioned in Acts iv. 36, as selling his land in 
 Cyprus and laying the money at the Apostles' feet as a 
 contribution to the young Church. We next hear of him 
 as bringing Saul, who had lately been persecuting the 
 Church, to the Apostles who distrusted him, and assuring 
 them that Saul's conversion was real (Acts ix. 27). He 
 next goes down from Jerusalem to Antioch to preach to 
 the Church in that Grreek city (Acts xi. 22). He then goes 
 to Tarsus in search of Saul, and brings him to Antioch to 
 join in preaching there (Acts xi. 25). When the Church 
 of Antioch sends money to the relief of the poor of Jeru- 
 salem, they send it by the hands of Barnabas and Saul 
 (Acts xi. 30). He then accompanies Saul on his first 
 missionary journey (Acts xiii. 3). Up to this time, of the 
 two friends Barnabas had been the chief ; he had been the 
 longest time a Christian, and he was probably the older 
 man. From this only can we form an opinion of his age. 
 
vi INTKODUCTION. 
 
 If we suppose that Saul, now called Paul, was about 22 
 years old when he is called a young man, at the time of 
 Stephen's martyrdom, in a.d. 40, he may have been born in 
 A.D. 18 ; and we may by conjecture suppose that Barnabas 
 was born as early as a.d. 15 or earlier, and therefore was at 
 least 55 years old when Jerusalem was destroyed and our 
 Epistle probably written. "When Paul and Barnabas travel 
 together they are both called Apostles in Acts xiv. 14. 
 
 The last we know of Barnabas in the 'New Testament is 
 in the Epistle to the Colossians, when Paul, haA'ing occasion 
 to mention Mark, describes him as the cousin or nephew of 
 Barnabas, adding "about whom ye have received commands; 
 if he come to you, receive him." Thus Paul had sent to 
 the Colossians some i^rivate warning against Barnabas's 
 teaching, which he had latterly found reasons for disliking. 
 Erom his Greek education in Cyprus we might suppose 
 taat Barnabas had adopted something of the Alexandrian 
 philosophy, which no doubt was the character of Apollos's 
 teaching. He probably was a ready speaker, as we judge 
 from his new name — Barnabas, or Son of exhortation. As a 
 Levite he is likely to have had a full acquaintance with the 
 Scriptures, but, from the place of his birth, perhaps in 
 Greek rather than in Hebrew. This is nearly all that we 
 can know of him before reading the Epistle which bears his 
 name. 
 
 Erom the Epistle we shall learn that when Xero's perse- 
 cution of the Christians broke out, in a.d. 64, Barnabas was 
 able to save his life by withdrawing to some place of safety, 
 
INTRODUCTION. vii 
 
 which he does not think proper to name ; and that from 
 thence, in the beginning of Vespasian's reign, he was able to 
 write to the flock among whom he had been ministering 
 before the persecution. 
 
 This Epistle scholars have lately very much put aside as 
 not being the work of Paul's companion, but, as I consider, 
 \\4thout good reason. The evidence for and against cannot 
 be better stated than in the words of Drs. Eoberts and 
 Donaldson in the preface to their translation : — 
 
 "External and internal evidence here come into direct 
 collision. The ancient writers who refer to this Epistle 
 unanimously attribute it to Barnabas the Levite of Cyprus, 
 who held such an honourable place in the infant church. 
 Clement of Alexandria does so again and again (Strom, ii. 6, 
 ii. 7, etc.). Origen describes it as 'a catholic epistle' (Cont. 
 Cels. i. 63), and seems to rank it among the Sacred Scriptures 
 (Comm. in Eom. i. 24). Other statements have been quoted 
 from the fathers, to show that they held this to be an 
 authentic production of the apostolic Barnabas ; and cer- 
 tainly no other name is ever hinted at in Christian antiquity 
 as that of the writer. But notwithstanding this, the internal 
 evidence is now generally regarded as conclusive against this 
 opinion. On perusing the Epistle the reader will be in cir- 
 cumstances to judge of this matter for himself. He will be 
 led to consider whether the spirit and tone of the writing, as 
 so decidedly opposed to all respect for Judaism — the nume- 
 rous inconsistencies which it contains with regard to Mosaic 
 enactments and observances — the absurd and trifling inter- 
 
viii INTRODUCTION. 
 
 pretations of Scripture which it suggests — and the many- 
 silly vaunts of superior knowledge in which its writer 
 indulges — can possibly comport with its ascription to the 
 fellow -labourer of St. Paul." 
 
 Thus these translators find nothing in the Epistle which 
 leads them to think it not genuine, except, 1st, its want of 
 respect for Judaism, which, however, is not remarkable in 
 the friend of Paul ; 2nd, its inaccuracy as to the Mosaic 
 law, which is certainly a proof of an imperfect education 
 but no proof that it was not written by Barnabas ; 3rd, its 
 trifling interpretations of Scripture, in which it is by no 
 means singular among the writings of the time, as in those 
 of the learned Philo ; and, 4th, its silly vaunts of superior 
 knowledge, which is exactly the failing which we should 
 expect to find in any Grreek Jew who had fallen into the 
 conceited Gnosticism of that age. Upon the whole there is 
 nothing whatever to be said against the genuineness of this 
 Epistle, except that it falls far short of the high excellence 
 that we should wish to find in any writing which puts forth 
 a claim from the name of its author to be admitted into the 
 canon of the New Testament. 
 
 One reason given for doubting the authenticity of the 
 Epistle is that in ch. v. he says that Jesus, when choosing 
 his Apostles who were to preach the Grood Tidings, chose 
 "those who were avofxivrepoi, impious [or, rather, neglectors 
 of the Law, in matters important], above all sin," in order to 
 show that he came " to call not the righteous but sinners." 
 This has been understood to mean that he calls the Apostles 
 
INTRODUCTION. ix 
 
 impious ; and therefore that he could not have been Barnabas. 
 If, however, this argument were good, the words would prove 
 that the writer could not have been a Christian ; and hence 
 the argument is very clearly of no weight. Moreover the 
 words do not necessarily bear that meaning ; and the writer's 
 aim throughout the Epistle is so obviously to show his cle- 
 verness in handling Scripture, that we need not so understand 
 them. 
 
 When the Apostles at the Council (Acts xv.) consented 
 to waive much of the Mosaic Law in favour of Gentile 
 converts, they certainly were neglectors of the Law ; and 
 Barnabas's words do not necessarily mean more, although 
 by the fancifully applying to the call of the twelve Apostles 
 the text, " he came to call not the righteous but sinners," the 
 words would be so understood in any less fanciful writer. 
 
 In considering the authorship of the Epistle we must have 
 regard to Paul's words in Coloss. iv. 10. There he says very 
 clearly that he had written a private letter, or had sent 
 a message of commands, to the Colossians about Barnabas. 
 This cannot have been otherwise than something that he 
 would not mention in the public Epistle, some warning 
 against listening to Barnabas's teaching. "We thus have rea- 
 sonable proof that Paul at that time did not like Barnabas's 
 opinions ; and as Cyprus, of which island Barnabas was a 
 native, was much under the influence of Alexandria, we might 
 guess, without the evidence of this Epistle, that it was Bar- 
 nabas's leaning towards Gnosticism that displeased Paul. 
 
 The Epistle is important in the history of Paul. It shows 
 
X INTRODUCTION. 
 
 what Barnabas was ; it explains how it was that when 
 starting in missionary work as Paul's superior he soon fell 
 into the second place ; and it justifies Paul for warning the 
 Colossians against him. Moreover it does much to explain 
 the difficulties which met Paul on the side of the Graecizing 
 Jews, while on the other side he was struggling against the 
 ceremonialism of the Jewish disciples who shunned the 
 Greeks. 
 
 We can only approve of the judgment of the early 
 Christians, who while acknowledging this Epistle as the 
 work of Barnabas, thought it not worthy of a place in 
 the New Testament. Had it been limited to the last four 
 chapters, we should gladly have seen it standing beside the 
 other Apostolic Epistles. Those latter chapters can alone 
 be profitably read for religious instruction. 
 
 But notwithstanding the want of judgment and the 
 conceit shown by Barnabas in his explanation of the Scrip- 
 tures, this Epistle is a valuable addition to the scanty 
 literature of the Apostolic times. It seems to have been 
 written after the Epistles of Paul and James, after the 
 Book of Revelation, but before any of the other Epistles. 
 It is probably the only Christian w^ork remaining outside of 
 the New Testament which was written while the books 
 of the New Testament were being written, except the 
 Wisdom of Solomon in the Apocrypha. That was written 
 before Barnabas's Epistle, and may indeed be the earliest 
 Christian writing remaining to us ; but its value is lessened 
 by our not knowing the name and circumstances of the 
 
INTRODUCTION. xi 
 
 writer. There are many things in the "New Testament 
 which we should understand better i£ we had more eon- 
 temporary Christian writings. E\'en if they were of little 
 value of themselves for religious instruction, yet they would 
 be of the greatest value as offering us examples of style, of 
 the use of words, and of modes of thought, for comparison 
 with the New Testament. The Epistle of Clement, bishop 
 of Eome, addressed to the Corinthian Church, belongs to a 
 later generation. It was m ritten probably about a.d. 95 ; 
 and the writer must not be taken for the Clement mentioned 
 in Philipp. iv. 3, who was a fellow worker wdth Paul at 
 Philippi nearly forty years before, in a.d. 57 or earlier. 
 The chief peculiarities in the Epistle of Barnabas are : — 
 1st. The writer's fondness for a strained interpretation of 
 Scripture ; as in finding that the world would come to an end 
 in six thousand years from the creation, because it was made 
 in six days. Yet more fanciful is the fi.nding the Grreek 
 name of Jesus and his cross in Abraham's 318 servants, 
 taking the first two letters in his name, IH, as the Greek 
 numerals for 18, and for the cross using the letter T, the 
 Greek numeral for 300. We notice the same peculiarity in 
 a less degree in the Epistle to the Hebrews, where in vii. 6 
 Levi is said to have paid tithes through Abraham. Paul 
 also is not wholly free from this, as when in Gal. iv. he 
 compares the Jews to Abraham's children through the 
 bondwoman, and the Christians to his children through his 
 wife Sarah. 
 
 In this matter Philo seems to have been the great mis- 
 
xii INTEODUCTION. 
 
 leader of his generation, by the forced allegories with which 
 he ventures to explain the Bible. Barnabas had no doubt 
 read his writings ; and he so far copies him as often to 
 introduce his fanciful explanation of a text bj a question, such 
 " What is the meaning of these words ? " 
 
 2nd. A conceited claim to superior knowledge, and to 
 the possession of " the Knowledge," or Gnosticism. It was 
 against this conceit that Paul warns the Corinthians in 
 1 Cor. viii. and warns Timothy in 1 Tim. vi. 20. But 
 Barnabas's Gnosticism does not partake of the mischievous 
 opinions which troubled Paul in the Corinthian church, and 
 at a later time in the Asiatic churches. 
 
 3rd. A strong dislike for Judaism and the Jews, while 
 every part of the Epistle shows that he was himself of 
 Hebrew birth and of Jewish or rather Graeco-Jewish educa- 
 tion. But we must remember that this dislike was as much 
 political as religious. A Le^dte of Cyprus, when he came up 
 to Jerusalem, was probably treated as an inferior by the 
 proud priests of Jerusalem ; and like the Israelites of 
 Galilee, and the common people of Judea, he may naturally 
 have felt some jealousy against that upper portion of the 
 nation who claimed to be the only true Jews. This was 
 shown in the fate of Jesus, whom the common people, his 
 admirers, followed in crowds, while the Jews said " Crucify 
 him." It had been equally shown four centuries earlier, 
 when the people of Jerusalem came up complaining to 
 Nehemiah the Pacha, with " a great cry against their 
 brethren the Jews " (Nehem. v. 1). But in his disHke of 
 
INTRODUCTION. xiii 
 
 Judaism Barnabas goes beyond the Apostle Paul. Paul 
 advised the Gentiles not to come under circumcision (Gal. 
 V. 2); but Barnabas wishes the practice to be abolished 
 altogether. In a time of revolution, whether political or 
 rehgious, opinions change very fast; and Barnabas was 
 writing this seven years after the latest of Paul's Epistles, 
 and fifteen years since Paul had written about Judaism. 
 
 4th. There are many peculiar thoughts and words the 
 same as in the New Testament. Of the words, we have in 
 ch. xiii. Tov fie-a^v the future, as in Acts xiii. 42, to fxeralv 
 the next. There are also some few words which are not there 
 found. Such are 
 
 o MaKpodvfj.os, the Forbearing one, a name for God, ch. iii. 
 
 6 MeXas, the Blach one, the Devil, ch. iv. and xx. 
 
 eTTiXvTos, perhaps for eTTTjXvros, a proselyte, in a bad sense, 
 one who had fallen away from Christianity, ch. iii. A pervert 
 rather than a convert. 
 
 fiovai^o), to live alone, as a monk, ch. iv. 
 
 The Eighth Day, meaning the first day of the week, ch. xv. 
 
 The Holy Age, meaning the life after death, ch. x. 
 
 The Vessel of the Spirit, a name for Christ when in the 
 flesh, ch. vii. and xi. 
 
 The Excellent or Noble Vessel, the same, ch. xxi. 
 
 5th. The Greek is very faulty. The indicative mood is 
 often used for the subjunctive, and the present tense for the 
 future. These are Hebraisms, and they sometimes lead to 
 obscurity, as in eojs ean, which I venture to render until it 
 shall he, thus, " until the excellent Vessel [the body of Christ] 
 
XIV INTEODUCTION. 
 
 sliall be with you," ch. xxi. This I understand to mean 
 " Until the second coming o£ Christ." 
 
 Drs. Eoberts and Donaldson render it " While you are in 
 this fair vessel." 
 
 Other Hebraisms are : — 
 
 aKoij atcovaaru), let him carefully hear, ch. ix. 
 
 f-ireia i.ivr]}.Lo revere, rememher carefully^ ch. xxi. 
 
 ei . . . et, luhether . . . or, ch. xiii., like D^^ . . . Dt^. 
 
 cKj)' u)r,from u'here, ch. iv. and xxi., like "^tZ}b^ 72. 
 
 For the numeral Seven he writes in ch. xv. e^, or in the 
 MS, EZ, not the simple letter Z. Hence we may suppose 
 that Ez, not Zeta, was his name for the latter ; as we form 
 names for P, L, M, Is^, R, S, and X, by the help of a fore- 
 going vowel. 
 
 Before the discovery of the Sinaitic manuscript of the Bible 
 by Tisehendorf we possessed no perfect copy of this Epistle 
 in the original Grreek. . The first four chapters and a half were 
 known only in an ancient Latin version. Since Tisehendorf 
 published his facsimile of the MS. several editions of this 
 Epistle have appeared, such as one by Dressel in 1863, and 
 one by Hilgenfeld in 1866. These editors in forming their 
 texts have made use of other MSS. also, and of the Latin 
 version ; but in the following pages the text is strictly given 
 as it appears in the Sinaitic MS. 
 
 This MS. was corrected throughout by a second hand, pro- 
 bably as soon as it was written. These corrections Tisehendorf 
 has carefully noted ; and I have adopted them as being the 
 text. The M'ords are often badly spelt, which in the case of 
 
INTEODLTCTION. xv 
 
 the diphthongs, and in them alone, I have ventured to correct ; 
 as the scribe has often written i for et, and e for at, and the 
 reverse. These departures from the MS. I have noted in the 
 margin, while all other seeming faults are left uncorrected. 
 I have never ventured on any conjectures in order to make 
 the quotations better agree with the Septuagint, or to make 
 the words more probable. Thus I leave in ch. v. that on 
 Jesus preaching to Israel " they greatly loved him," not, as 
 some have read, " he loved them." Barnabas may have been 
 thinking of the common people who heard him gladly, not of 
 the Jews who put him to death. I have made no note of 
 where contractions are used in the MS. except in one case, 
 in ch. vii., where we have to dvaiav. This, I consider, not 
 a mistake, but a contraction for to dvmaarrjpioy, and I have 
 mentioned it in the margin, together with one or two conjec- 
 tural emendations, to which I am driven by the needs of the 
 translation, but which I have not introduced into the text. 
 
 While adding capital letters, stops, and the customary 
 division of the Epistle into chapters, I have also added the 
 aspirate and the Iota suhscriptum to those vowels which 
 usually receive them from the printer. 
 
 This MS. of our Epistle is important on two accounts : 
 first, because the Epistle there stands as part of the Bible 
 following immediately upon the Book of Eevelation, and 
 thereby receives a strong testimony to its genuineness ; and 
 secondly, because it gives us in ch. iv. a few words which 
 help us towards a date of when the Epistle was written. 
 These words had been omitted in the ancient Latin version, 
 
xvi INTEODUOTION. 
 
 perhaps because the writer could give no meaning to them. 
 Tischendorf also seems to have found a difficulty in them, as 
 he puts a note upon them to say that they are uncorrected 
 by the corrector of the MS. Dressel repeats Tischendorf's 
 note, and in his Prolegomena further remarks that the 
 Epistle makes no mention of persecutions, which is the very 
 thought which I find in these words, and from which we may 
 gain a date. Hilgenfeld also in his edition, and Drs. Roberts 
 and Donaldson in their translation, consider the Greek here 
 incorrect and unintelligible. There is a second passage near 
 the end of the Epistle, which helps to explain the first ; but 
 in this also these scholars find a difficulty. 
 
 The first passage is in ch. iv. and is as follows (p. 10) : — 
 " And wishing to write many things to you, not as a teacher, 
 but as one who loveth, I have hastened to write to you acf wr, 
 from [jplaces'] tvhicJi exoi^-er, lue jpurpose not to leave. There- 
 fore TTfjoffexofiev, we notice your defilement in the last days. 
 Eor the whole time of your faith will profit you nothing, 
 unless now in this wicked time, and in the coming difficulties, 
 we oppose ourselves as becometh sons of God, so that the 
 Black one should gain no sly entrance." Here we may take 
 a0' wj/ as a Hebraism, and compare it to "^tZ^b^ 72, from 
 where ; for the Hebrew pronoun has the force of ivliere, as 
 well as ivho ; or we may compare it to Homer's e^ ov, from 
 [the time'] when, 1\. i. 6. To e^ofJiev we may give a not unusual 
 intransitive sense, as, lue have a mind, we hold ourselves, or 
 ive purpose; and see in ch. vii. and xv. Trpoo-exere, do ye 
 notice, followed as here by an accusative case. 
 
INTEODUCTION. xyii 
 
 The second passage is in ch. xxi. (p. 62), thus : " Therefore 
 I have the rather hastened to write, in order to cheer jou, 
 a^' d)v, from \^j>laces] ivJiere I was able to be safe." 
 
 These passages are so far important that I add the trans- 
 lation proposed by Drs. Roberts and Donaldson, which they 
 at the same time acknowledge is very unsatisfactory. They 
 render the first of these passages as follows : — 
 
 " Now, being zealous to write many things to you, not as 
 your teacher, but as becometh one who loves you, I have 
 taken care not to fail to write to you from what I myself 
 possess, with a view to your purification. We take earnest 
 heed in these last days ; for the whole [past] time &c." And 
 to this they add the following l^ote. " The Greek is here 
 incorrect and unintelligible ; and as the Latin omits the 
 clause, our translation is merely conjectural. Hilgenfeld's 
 text, if we give somewhat a peculiar meaniug to eWnreiv, 
 may be translated, ' but as it is becoming in one who 
 loves you not to fail in giving you what we have, I, though 
 the very offscouring of you, have been eager to write to 
 
 you.'" 
 
 The second passage they render thus : — '^ Wherefore I 
 have been the more earnest to write to you, as my ability 
 served, that I might have to cheer you. Tarewell, &c." 
 They read aM^cffdai, to he safe, as being meant for aio^eaQe, 
 fare ye well. 
 
 These translators agree with Tischendorf, Dressel, and 
 Hilgenfeld in thinking the Greek of the first passage incor- 
 rect and corrupt ; whereas I venture to think that the diffi- 
 
 6 
 
xviii INTRODUCTION. 
 
 culty arises wholly from Barnabas choosing to write guard- 
 edly and obscurely, because during the persecution it was 
 not safe for him to write about himself otherwise. Paul 
 wrote several Epistles from his prison in Eome ; but he is 
 careful to say nothing about the treatment that he received ; 
 nor does he in the later Epistles venture to describe his 
 trial and his release. Such was the caution necessary in 
 those "evil times." The Eirst Epistle of Peter and the 
 Epistle to the Hebrews are equally guarded in speaking of 
 the persecution. 
 
 The falling-off of the flock to whom the Epistle to the 
 Hebrews was written is very slightly but severely mentioned : 
 " Though by this time ye ought to be teachers, ye have again 
 need of one to teach you what are the first principles of the 
 oracles of God ; and ye are become such as have need of milk, 
 and not of strong meat" (Heb. v. 12). Peter writing from 
 Babylon to churches in Asia Minor did not know how those 
 flocks bad acted in the difficulty, and says, " Eejoice ye, 
 having just now for a short time, if need be, been made to 
 grieve in manifold temptations, so that your faith when 
 tried, &c." (1 Peter, i. 6). 
 
 Though the persecution of the Christians by Nero was 
 carried on in Eome with great cruelty, and many suffered a 
 torturing death, yet in other parts of the empire humanity 
 softened the severity. All men are not brave enough to be 
 martyrs ; all men are not clear enough in their opinions to 
 feel it a duty to suffer for them ; and when the easy alternative 
 ■« as offered of escaping death by painting some Pagan emblem 
 
INTRODUCTION. xix 
 
 " the mark of the Beast " on the forehead or right hand, as 
 said in Eev. xiii. 16, we may be sure that the larger number 
 availed themselves of it. But there were others yet more 
 fortunate, whose Christianity was not known to those in 
 power, and who thus escaped unquestioned. These, who so 
 escaped the notice of the persecutors, were probably the 
 humbler portion of the church ; w^hile those w^ho were more 
 wealthy, and more in sight, had to defile themselves if they 
 would escape martyrdom ; and in ch. xix. Barnabas, having 
 an eye to this, says " Thou shall not accept persons when 
 reproving any one for falling off." 
 
 From the above sentences, if our translation is right, we 
 gain some new facts in ecclesiastical history. We learn that 
 in a time of persecution, probably that by Nero, in which 
 Paul was put to death, Barnabas had escaped to some place 
 of safety, as Peter, Mark, and Silas had fled to Babylon 
 (1 Peter v. 12). Prom his place of retreat Barnabas wrote 
 this Epistle to his Christian flock at the first moment that he 
 was able. Many of his flock, not having been able in the 
 same way to retire from the persecution, had saved their 
 lives by consenting to some outward act of idolatry. This 
 sacrifice of principle Barnabas calls their " defilement.'' 
 "With the same figure of speech the Writer of Eevelation 
 says, in iii. 4, of those who had not fallen off from the faith, 
 " Thou hast a few names in Sardis which have not defiled 
 their garments." 
 
 Prom ch. xvi. of our Epistle we learn that the Temple 
 of Jerusalem was in the hands of the Eomans, if not already 
 
XX INTEODrCTION. 
 
 destroyed. The capture took place in tlie second year of 
 Yespasian, a.d. 70. Therefore the Epistle was not written 
 before that time. 
 
 Moreover Barnabas quotes from Isaiah xlix. 17 in the 
 Septnagint, a prophecy written on the return of the Jews 
 from the captivity in Babylon, "They w^ho have destroyed 
 the Temple shall themselves build it up ;" and he adds his 
 own prophecy, " because of their going to war it was de- 
 stroyed by the enemies, and now they [the Jews], and the 
 servants of the enemies, shall build it up again." This was 
 a bold prophecy ; but Barnabas had some grounds for it, in 
 Titus's anxiety to save the Temple as an ornament to his 
 conquest, and in his repeated orders given to his soldiers to 
 that purpose, as recorded by Josephus. Probably the 
 orders for the complete destruction of the Temple were not 
 given immediately on its being taken. Titus may have 
 w^aited to learn Yespasian's opinion on the matter ; and 
 thus Barnabas may have been left for some little time in 
 the belief that the Eomans would rebuild it. 
 
 The active persecution of the Christians had ceased on 
 Nero's death in a.d. 68, and even a year earlier in those 
 places where A^espasian his lieutenant was in power ; for 
 Yespasian seems to have given little countenance to perse- 
 cution. When the war broke out in Judea, the Eomans 
 learnt the difference between Jews and Christiaus, and 
 they fought only against those " who had not the seal of 
 God on their foreheads " (Eev. ix. 4). As the Christians 
 did not take up arms, they were let alone. But as Barnabas, 
 
INTEODUCTION. ixi 
 
 even two years later, when Jerusalem had been taken by 
 Vespasian's lieateoant Titus, had not thought it safe to 
 leave his unknown place of retreat, we judge that the cruel 
 law against the Christians was not an edict which was to die 
 with the emperor, but was a law by the senate, which re- 
 mained in force until it was repealed. Any zealous prefect 
 or proconsul was at liberty to make use of this law ; yet as 
 Vespasian was emperor in a.d. 69, and did not countenance 
 religious persecution, and Barnabas says that he hastened 
 to write his Epistle as soon as he safely could, we need not 
 place it later than a.d. 70. 
 
 Again, near the beginning of ch. iv. we have the pro- 
 phecy in Daniel vii. 7, 8, made use of rather violently to 
 tell us that in the reign of Vespasian the world was soon 
 to come to an end. The fourth Beast, wdcked and strong 
 above all the Beasts of the earth, is here meant for the 
 Roman monarchy, although in Daniel it was the Greek 
 monarchy. Out of it came ten horns, one of which was a 
 little horn, a side-sprout, which humbled three great horns. 
 This is Vespasian, who followed G-alba, Otho, and Vitellius. 
 At no later time could a Eoman emperor so properly be 
 called a side -sprout as when the empire had been for a 
 century governed by one family, and when a ruler of a new 
 family had come to the throne. 
 
 Here Barnabas is in part following the Book of Eevela- 
 tion, where Vespasian and his son Titus are called the sixth 
 and seventh kings, while Galba, Otho, and Vitellius are 
 passed over (Rev. xvii. 10). Thus, if those three are to be 
 
xxii INTEODUCTION. 
 
 counted, Vespasian is the ninth ; and Barnabas does not 
 say that Vespasian was the tenth, but one of the ten ; both 
 writers speak of Titus's succession as assured. 
 
 In the first chapter Barnabas says that he hastened to 
 send his advice Kara jiiKpov, little by little, meaning perhaps 
 to send several short Epistles. But he may not at once 
 have had the means of sending ; and the Epistle shows 
 traces of having been several months in hand. Thus, in the 
 early chapters he is satisfied with the spiritual condition of 
 his flock, and the times are evil, he that worketh has got 
 the power [ISTero is emperor] ; but in chapter iv. he has 
 heard of his flock's defilement [by idolatry], and Vespasian 
 is on the throne ; and again in ch. xvi, the Temple of 
 Jerusalem is in the hands of the Eomans. 
 
 The date of the Epistle is important, as showing how 
 early the open profession of Gnosticism, or the boast o£ 
 superior knowledge, had appeared within the Church. It is 
 a justification of Paul's warning Timothy (1 Tim. vi. 20), 
 and the Colossians (Col. ii.) against the " enticing words," 
 and that seductive form of thought, which was soon to 
 break out into open heresy, and to lead to a separation 
 (1 John ii. 19). Barnabas himself shows none of those 
 mischievous opinions which usually accompanied his line of 
 thought, and which had appeared \^-ithin the church of 
 Corinth (1 Cor. vii., viii.), and which go far towards under- 
 mining morality. But perhaps we see something of the 
 Gnostic admiration of the pagan philosophy, and thence the 
 wish to rest good conduct and our happiness on the under- 
 
INTRODUCTION. xxiii 
 
 standing rather than on the love o£ Grocl, when he says in 
 ch. i., "Righteousness of judging is the beginning ; and 
 the end is Love, Cheerfulness, and the witness of Joyfulness 
 of works done in righteousness." These words Drs. Eoberts 
 and Donaldson omit from their translation, and say in a 
 note, " The Greek is here totally unintelligible ; it seems 
 impossible either to punctuate it or construe it." Perhaps 
 while noting how the same words, " beginning and end," 
 were used in the foregoing line, these translators did not 
 try the effect of a semicolon after the ^ ord " beginning," 
 and of introducing a verb into each half of the sentence. 
 We here see the obscurity in which the early writers often 
 left their works for want of punctuation. "Well might the 
 Ethiopian say to Philip, of a passage in Isaiah, " How can 
 I understand unless some one guide me ?" (Acts viii. 31). 
 
 Another interesting passage is in ch. xix. " Thou shalt 
 pacify those that fight, bringing them together ; [God] will 
 recognize it in thy sins." These last words Drs. Eoberts 
 and Donaldson render " Thou shalt confess thy sins." They 
 possibly are following a different text. 
 
 The Epistle marks a step in the exaltation of Jesus w^hich 
 had been taking place in the minds of his disciples ever since 
 the Crucifixion. In the introduction to the Eourth Gospel 
 we read that the Word was with God at the beginning, and 
 was an instrument in the creation of all things ; and then 
 that the Word became flesh and dwelt in the body of 
 Jesus. So Barnabas, in chs. vii. and xi. styles Jesus the 
 Vessel which contained the Spirit ; and in ch. v. he puts 
 
xxir INTRODUCTION. 
 
 forth more clearly the doctrine of his pre-existence, saying, 
 that the Lord who suffered for us was present at the creation, 
 when Grod said to him, "Let us make man after our 
 image." 
 
 In Matt. xxiv. 22, the disciples are promised that the days 
 will be shortened so that the Son of Man may come the 
 sooner ; and Barnabas says in ch. iv. that the days have 
 been shortened that the Lord might come the sooner to his 
 inheritance ; and in ch. xxi. that the Lord is at hand with 
 his reward, and that the day is at hand when the Evil one 
 will perish. 
 
 The Epistle also tells us in ch. iv. that the Christian 
 Sabbath was already kept on the eighth day, the day on 
 which Jesus rose from the dead. This confirms what we 
 learn from 1 Cor. xvi. 2, Acts xx. 7, and Rev. i. 10, as to 
 Sunday being fixed upon as the Christian Sabbath. 
 
 The quotations from the Old Testament are numerous, 
 probably all from the Septuagint, not from the Hebrew. 
 But they are made very carelessly, and applied very fanci- 
 fully, as the writer was guided by a conceited belief in his 
 own Knowledge, yvwrns, which he sometimes calls >/ yrwo-ts, 
 Gnosticism. He also quotes the Book of Enoch, and the 
 Book of Wisdom, and once introduces a passage which we 
 find in Matthew's Gospel, with the important words, " as 
 it is written." But this, as also several other thoughts 
 which we fijid in that Grospel, may have been taken from the 
 Logia, or Sayings of Jesus, a work mentioned by Justin 
 Martyr, and which was in circulation before any one of the 
 
INTRODUCTION. xxv 
 
 Gospels was written. "We have also thoughts which might 
 have been borrowed from Paul's Epistles, from James, from 
 Hebrews, from the Book of E,evelation, and from John's 
 Gospel. All these are noted at the foot of our pages. 
 Many may not have been quotations from any book ; they 
 may have been thoughts floating among the Disciples by 
 tradition ; but it seems probable that the writer had at least 
 read the Sayings of Jesus and several of Paul's Epistles. 
 Indeed every page of our Epistle reminds us of Paul's 
 writings. This is not remarkable, as Barnabas and Paul had 
 at one time lived in great intimacy ; and the stronger and 
 better educated mind of Paul naturally impressed itself on 
 that of Barnabas. 
 
 In ch. xxi. Barnabas speaks of " the judgments of the 
 Lord, such as have been written." This would seem to 
 mean a collection of speeches, as the Logia, rather than one 
 of the Gospels : but that Barnabas had read John's Gospel 
 is also probable, though the reasons for so thinking do not 
 amount to a proof. His Epistle shows few signs of original 
 thought, except indeed in his foolish conceits and far-fetched 
 interpretations of passages in the Hebrew Scriptures. When 
 therefore we find thoughts in the Epistle the same as those 
 in the Fourth Gospel, and for which we know of no other 
 source, we are led to trace them to that Gospel as to the 
 original. 
 
 In the Introduction to John's Gospel we have two begin- 
 nings spoken of. In verse 1 we read, " In the beginning 
 [of this new dispensation] the Word was with God ;" and in 
 
xxvi INTEODUCTION. 
 
 verse 2, " The same was with Grod in the [first] beginning." 
 So in ch. yi. Barnabas says God " has accomplished a second 
 fashioning [or a new creation] in these last days. The Lord 
 says, Behold I make the last like the first." 
 
 That John, in the above words, is referring to Gen. i. 3, 
 where God spahe the ivorcl, and said, " Let there be light," 
 is evident from his comparing, in verse 4, the spiritual Life 
 of this second creation to the visible Light of the first 
 creation. But Barnabas does not receive these words of 
 John as meaning that God sj)aJce the ivord ; and in ch. v. he 
 refers them to Gen. i. 26, and thus makes God sjjeaJc to the 
 Word when he says "■ Let us make man in our own image." 
 That Barnabas thus departs somewhat from John's meaniug 
 is strictly in accord with the way in which he handles 
 the texts of the Old Testament, namely, with an evident 
 wish to find a new meaning which the words did not origi- 
 nally bear. But at the same time the words of Barnabas 
 are useful as a commentary on those of John. 
 
 That John's Gospel was already written and that Bar- 
 nabas had read it receives some support from the proba- 
 bility that it is also made use of in the Book of Eevelation, 
 which was written in a.d. 69, one or two years earlier 
 than our Epistle. Thus in Eev. xix. 13, we read, " His 
 name is called The Word of God," a name which Jesus re- 
 ceived, so far as we know, from the Litroduction to 
 John's Gospel. Again, in Rev. v. 6, he is described as 
 " a Lamb standing as though slain." This also may be 
 borrowed from John i. 29, where the Baptist says of him, 
 
INTEODUCTION. xxvii 
 
 " Behold the Lamb of God, who taketh away the sin of 
 the world." 
 
 Though w^e cannot overlook the faults of this Epistle 
 arising from the writer's conceit of his superior knowledge, 
 we may dwell with pleasure on much good advice which it 
 contains ; such as, that we should receive the difficulties 
 which come upon us as good, for nothing comes to pass 
 without God ; Night and day we should remember the day 
 of judgment ; and We should make search to learn what are 
 the things that God requires of us. 
 
 32, Highbury Place. 
 July 21, 1880. 
 
BAPNABA Eni2T0AH. 
 
 THE EPISTLE OF BARNABAS. 
 
THE EPISTLE OF BARNABAS. 
 
 Hail in peace, ye sons and daughters, in the name of the 
 Lord who loved us. 
 
 Since God's acts of justification upon you have been many 
 and rich, I rejoice beyond any thing and overabundantly over 
 your happy and glorious spirits, that from Him ye have 
 3 received grace as the graft of the spiritual gift. / Therefore I 
 also rejoice rather in myself, hoping to be saved, because I 
 truly see in you a spirit poured upon you from the Lord 
 who is rich in love ; thus the longed-for sight of yon has 
 O greatly struck me about you. / Eeing therefore persuaded of 
 this also, and being convinced in myself, that having spoken 
 many things among you I am assured that the Lord hath 
 rA X ^-^ travelled Avitli me in the way of righteousness ; and I myself 
 am altogether forced into this lovmg of you above my own 
 soul, because a great faith and love dwells in you by a hope 
 of the life [promised] by Him. 
 C Therefore considering this, that if I should be careful 
 about you to communicate some part of what I have received, 
 there will be to me a payment for having been of service to 
 such souls, I have hastened to send to you little by little, so 
 that together with your faith ye should have your knowledge 
 perfect. 
 
BAPNABA EniSTOAH, 
 
 XAIPETE VIOL Kai Ovyarepe^; ev ovo/jLari Kuptov tov 
 a^yairr^cjavTO^ rjixa^ ev etprjvr]^. 
 
 Me7aXajv /xev ovtoov kuc ttXovctlcov tcov tov Seov 
 BcKaLOOfiaTcov et? v/jLa<;, virep tl Kai KaO' virep^oXrjv 
 V7r€pev(f>paLvofiac^ eirt TOi<^ /.LaKapLOL<; Kai 6vBo^oi<; v/icov 
 irvevjxaaiv, ou to €/x(f>vrov tt;? Scopea^i TrvevjjbaTiicr]^ X^P^^ 
 eO\.r](^aTe\ A^o Kau fiaXXov avvxaipo} e/juavrw, eXirt^cov 
 awOrjvai, ore a\r)6co(; /SXeirco ev v/xlv eKKe')(yiJbevov airo tov 
 irXovaiov Tr}<; a>ya7r7]<; Kvpiov 7rvev(ia ecj)' iz/xa?' ovtco fxe 
 e^eTrXrj^ev erri v/ioov t) eirLiToOrjTT] o-yfrt^ v/jlcdv. TleTret- 
 afMevo<;^ ovv tovto, Kai ovveihcD^" e/jLavrw otl ev vpav 
 \a\r]aa<i TroWa eTrLcrTa/xaL otl e/xoL avvooSevaev ev oSw 
 8LKaL0(7vvr}<i KvpLo<;, /caL iravTco^; avajKa^o/jLai'^ koljco et? 
 TOVTO ayairav vfia<; virep ttjv '\\rv)(riv /lov, otl fAeyaXr] 
 TTL(JTL<^ KaL ayaiTT] eyicaToitceL ev vyuiv eXirL^i ' ^cot;? avTov. 
 
 AoyLaajievo^ ovv tovto otl eav jieXrjar) jxol irepL v/xcov 
 TOV /jL€po<; TL fjueTaSovvaL acj) ov eXa(3ov, otl eaTaL fioL 
 TOLOVTOL^ TTvevfjuaaLV VTTTjpeTTjaavTL 66? pLLaOov, eairovSaaa 
 KaTa /jiLKpov v/jLLV irefxireLV, Iva fxeTa Tr}<; 7rLaTeco<i Vf^cov 
 TeXeLav"^ e^^jTe^ tyjv yvoiaLV. 
 
 In MS. : — ^ iprjvri. ^ VTrepevtppevofie. ^ ei\r)(paTai. * TreTTicrfievos. 
 ^ (TvvLdws. ^ avayKaZ,one. '^ eXTViOei. ^ reXiav. ^ ex^jrai. 
 
 b2 
 
4 ■ THE EPISTLE OF BAENABAS. [i., ii. 
 
 (^ There are therefore three things taught by the Lord, Life 
 
 [hereafter], Paith, Hope ; they are our beginning and end. 
 
 And also Eighteousness of judging is the beginning ; and the 
 
 end is Love, Cheerfulness, and the witness of Joyfulness of 
 
 " works done in righteousness. / For the Almighty made known 
 
 to us through the prophets the things which are past, and those 
 
 which are beginning ; and of those which are to come he has 
 
 given to us the first fruits of the taste, of which things we, 
 
 - (Plooking at them one by one as they are effected, ought, as he 
 
 V^r" said, to press forward more richly and more loftily unto the 
 
 J''^ (^ fear of him. And I, not as a teacher, but as one of your- 
 
 -— selves, will set forth a few things by which in the present 
 
 state of affairs ye may be gladdened. 
 
 ii.] Therefore, since the days are evil, and he that worketh 
 has got the power, we ought to give heed to ourselves, and 
 ') to seek for the acts of justification by the Lord. / The helps 
 therefore of our faith are Lear, Patience, and moreover 
 ;^ Long-suffering and Self-restraint, which fight for us. ,'While 
 these things remain, those things which are pure in relation 
 to the Lord, and rejoice together with them, are Wisdom, 
 LTnderstanding, Science, Knowledge. 
 L/ Lor He has made manifest to us through all the prophets that 
 /^ He has no need of sacrifices or burnt offerings or oblations, 
 
 r ^ saying at one time indeed, '" What is the multitude of your 
 sacrifices to me ? saith the Lord ; I am full of burnt offerings ; 
 and I do not wish for the fat of rams, and the blood of 
 bullocks and goats, not even when ye come to appear be- 
 fore me ; for who hath required these of your hands ? Nor 
 shall ye continue to walk my court, not even if ye should 
 bring a vain offering of fine flour. Incense is an abomi- 
 nation to me ; your new-moon days and sabbaths I cannot 
 bear." 
 
i., ii.] BAPNABA EniSTOAH. 6 
 
 Tpta ovv Soy/jLara eanv Kvpcou, Zco)}, ITtcTTtS', E\,7rt?, 
 ap')(rj Kai reko^ rj/jucov. Kac AtKaLoavvr]^ Kpiaew^ ^PXV 
 Kau reXo?, kyairr], l^vcppoavvr], Kao KyaXkiaaew^ epyoov 
 ev hiKaLoavvai^ fxaprvpia. l^yvwpiaev yap '^/jllv 6 Ae- 
 o-TTOTT]^ hta Tcov 7rpo(p7]Tcov Ta 7rape\rj\vOoTa Kac ra eve- 
 (TTCOTa, Kac TO)v fieWovTCOv Bov<i airap')((CL<^ rjfitv yevaeoo^;, 
 wv Ta KaO^ GKaara (3\eiT0VTe<=; evepyovfjueva, Kadw^ 
 ekdkrjaev, ocjieiXo/xev " irXovaiWTepov Kai v^jrTjXoTepov 
 TTpoaayeiv tm (j)ol3(i) avTov. Eyco Se ovk &)9 Si8aaKa\o<ij 
 aW ft)? eh 6^ vfjiCDV viroSei^co^ oXcya Sl' a)v ev rot? ira- 
 povaiv €V(j)pav9r]aeo-6€, 
 
 ii.] 'HfMepwv ovv ovacov TToyrjpcov, Kai avrov rov evep- 
 yovvTO^ eyovTo^; rrjv e^ovcnav, o(f)€t\o/jL€v^ €avTOL<; irpoae- 
 ^6tv Kai 6fc^7]T6LV Ta SLKaico/JbaTa Kvptov. Tr)<; ovv 
 7naT€co(; tj/jlwv eiaiv ^or]6oL, ^o(3o'^, 'TTTOfiovT], Tahe aw- 
 fiayovvTa rj/jiiv yiaKpoOvfjua Kat Y^yKpaTeia^. ^ovtwv 
 fjuevovToyv, Ta irpo^ K.vpLov ayvw^ <TVV€V(j)patvovTaL "^ avTOL<; 
 'l.o^La, %vvecn<;, FaTtlo-ttj/jLT], Tv(oai,<i. 
 
 Tl6<pavepcoKev ^yap rj/xiv Sea Travicov T(ov 7rpo(f)7]Tcov otl 
 ouT€ OvaLOiv, ovTe oXoKavTcofjuaTcov, ovt6 irpoorcpopcov 
 '^prj^ei, Xeycov oTe /uuev, Tt fjLot ttX^^o? tcov dvatcov vficuv ; 
 Xeyet Is^vpio^. UXypi'^ eifjiL oXoKavTCO/jLaTcoVj /cat aTeap 
 apvcov Kau ai/ia Tavpcov icai Tpayoiv ov ^ovXo/LLac^ OvS' 
 av ep')(7]a6e ocbdi^vai /jlol, rt? yap e^e^rjTJjaev Tavra e/c tcov 
 ')(eip(jdv^ v/jLCOV ; UaTetv^ fiov tt/v avXrjv ov irpoadrjaeaOe^^ , 
 ovhe eav (peprjTe^^ aejjiihaXiv fiaTatov. ^v/jLcajna /SSeXvyfjua 
 fioi eaTLVf Ta<i veofxr)via<>: v/xcov Kac Ta aa^^aTa ovk 
 ave')(oixaL. 
 
 In MS. : — ^ ^LKeo(Tvvr]. ^ o(pi\ojxev. ^ utto^i^w. ^ o(pL\o]j,ev. 
 eyKparia. ^ (Tvv6V(ppevovTai. ^ j3ov\o[xe. ^ ^ijowr. ^ ttutlv. 
 ' TrpoaOijcreijQai. ^^ (peprjrai. 
 
6 THE EPISTLE OF BAEXABAS. [ii, iii. 
 
 ^" These things, therefore, has He abolished, so that the 
 
 new law of our Lord Jesus Christ, which is without the 
 
 yoke of necessity, should have the oblation which is not 
 
 made by man. 
 
 J ^7 And He again says to them, "Did I at all command 
 
 your fathers when they came out of the land of Egypt to 
 
 X' bring to me burut offerings and sacrifices? / But rather 
 
 this I commanded them. Let no one of you bear evil 
 
 mahce in his heart against his neighbour, and do not love 
 
 a false oath." 
 
 <? Then, since we are not without understanding, we ought 
 
 to perceive the design of our Father's kindness. For he 
 
 speaks to us, wishing that we, not wandering astray like 
 
 them [the Jews of old], should seek how we may draw 
 
 / o near unto him. ( To us [Christians] therefore he thus sa3^s, 
 
 -^ 'The sacrifice unto God should be a contrite heart, an odour 
 
 • , of sweet smell to the Lord a heart that glorifieth Him that 
 
 ^ formed it." 
 
 Therefore we ought, brethren, to make diligent inquiry 
 about our salvation, so that the Evil one should not by 
 making among us a side entrance of going astray sling us 
 away from our [future] life. 
 
 iii.] Therefore He again says to them [the Jews] about 
 these things, " To what end do ye fast unto me as today, 
 saith the Lord, that your voice may be heard by shouting ? 
 I chose not such a fast, saith the Lord ; not a man afilictiug 
 his soul,' nor that ye should bow down your neck as a bull- 
 rush, and spread sackcloth and ashes ; not thus shall ye 
 call it an acceptable fast." 
 
 He says to us, " Behold this is the fast which I have 
 chosen, saith the Lord, not a man afflicting his soul ; but 
 loosen thou every bond of injustice, untie the fastenings of 
 
ii., iii.] BAPNABA EHISTOAH. 7 
 
 Tavra ovv /carrjp'yrja-ev, Iva 6 KaLvo<; vofjLo<; rov Kvptov 
 tj/jLCOv Irjcrov X.ptr]Tov, avev ^vyov avayfC7]<; ojv, fjurj avdpo)- 
 TTOirjrov e^rf rrjv 7rpoa(f)opav. 
 
 AeyetSe TraXtv TTpo^ avTOV<;, Mij eyco eveTetXafxrjv^ tol<; 
 TrarpacTLv v/jLcov eKiropevofxevoL'^ e/c 77;? AtyvTrrou irpoa- 
 eveyKai /jloc oXoKavrco/uLara Kai 6vaia<^ ; aXX! rj tovto 
 ev€T€iXa/jLr)v^ avroi^, 'E/cao-ro? vfjiwv Kara rov ifKrjaiov 
 ev rrj KapSia iavTou KaKuav fM7] jbuvrja-LKaKecTco^y Kai opKov 
 '\jrev87) fjLTj ayairare ^. 
 
 AiaOaveaOai ovv o(p€L\o/ii€v^, /ult] ovt€<; aavveroi, rrjv 
 yVQ)/jLr]v T7]<; ayaOaiavvr,^ rov ITarpo? y/.ccov, 'Otl tj/jllv 
 Xeyet Oekoov r)/jLa<; ft 77 6/jLolco<; ir\avo)/jievou<i 6K6LV0L^ ^rjreLV^ 
 TTft)? TTpoaayMfiev avrw. 'H/ztv ovv ovto)<=; Xeyec, Svata 
 TO) Sea) Kaphia avvreTptfifjieyr], oapbrj evooSca^; T(p K.vpiG) 
 KapSta So^a^ovaa rov ireifXaKOTa avTrjv. 
 
 AKpt/SevecrOac ovv 0(^eL\oix6V^,ahe\(f)Oi,7repi tt/? aooirj- 
 pta<i rj/jL(ov^ Iva (jltj 6 irovripo^ irapeLahvaLv^ 7r\av7]<; ironqaa'^ 
 ev rj/jLLV 6Ka(f)€vSovr] (77) r)/uLa<^ airo t?/? fft)?^? rj/jicov. 
 
 iii.] Aeyet ovv iraXiv irept tovtcov irpo^ avrov^, 'Iva 
 Tt fjboc V7)(7T€V€T€^j \ey€t K.vpio<;, ft)? a7}fjbepov aKova6r]vaL 
 Kpavyr) rrjv (pcovrjv vficov. Ov ravrrjv ttjv vrjartav eyro 
 €^€\€^afjLi]v,\€y€i Kvpio<i, ovKavdpcoTTOv Taireivovvra^ ttjv 
 '\jrv)(7]v avTov, ovS' av KaiM-^rjre^^ a)<; KpiKov rov rpa'^TjXov 
 v/xcov, Kai aaKKov Kai airohov vTroarpwar^re^^, ov^' ovro)^ 
 Kokeaere^^ vrjanav BeKrrjv. 
 
 IIpo? rj/jua^ Se \eyei, ISov, avrr] vrjana rjv eyco e^eXe- 
 ^afjUTjv, Xeyei K.vpio<;, ovk avOpcoirov raireivovvra ^^ ttjv 
 '^v)(rjv avTOv, aWa \ve irav avvSeap^ov aBiKca<;, SiaXve 
 
 In MS, : — ^ eveTiXafirjv. ^ [xvrjfnKaKircj. ^ ayaTrarat. * ocpiXofiev. 
 ^ Zr]Tiv. ^ ocpiXofiev. '^ Trapicrdvcnv. ^ vijcrreverai. ^ TamvovvTa. 
 
 ^^ KaXeaerai. ^^ raTrivovvra. 
 
8 THE EPISTLE OF BAENABAS. [hi., iv. 
 
 violent contracts, send away in freedom the oppressed, and 
 tear asunder every unjust agreement, deal out thy bread 
 to the hungry, and if thou seest a naked man clothe him, 
 bring the roofless into thine own house, and if thou seest 
 a low^]y man do not despise him, nor [turn away] from the 
 household of thine own flesh ;/ then shall thy light burst 
 forth early, and thy means of healing will quickly arise, and 
 righteousness will go before thee, and the glory of Grod will 
 wrap around thee ; ] then thou wdlt call out, and Grod will 
 listen to thee ; while thou art yet speaking, he will say, 
 Behold, here I am. If thou shalt put away from thee the 
 yoke, and the pointing with the 6nger, and the word of 
 muttering, and shalt give to the hungry man thy bread from 
 thy soul, and shalt have pity on the afilicted soul." 
 
 To this end therefore, brethren, the long-forbearing [God 
 wrought], having foreseen how the people will believe in v1 
 sincerity, whom he prepared by means of his Beloved One ; ^V » 
 for he showed to us beforehand about all things, so that we 
 should not be dashed as prosel}i3es unto their [the Jewish] 
 law. 
 
 iv.] Therefore it is right that we, searching out as much 
 as possible about the things which are at hand, should seek 
 for the things which are able to save us. Let us therefore 
 flee altogether from all the works of impiety, lest the works 
 of impiety should take hold of us ; and let us hate the error 
 of the present time, so that we may long for the coming 
 time ; ,'let us not give a licence to our soul, so that it should 
 have power to run together with sinners and wicked men, 
 lest we should be like them. [ The final stumblingblock is 
 at hand, about which it is written, as Enoch says, " For unto 
 this end the Almighty has shortened the seasons and the 
 days, so that his Beloved One should hasten, and he will 
 come to his inheritance." 
 
 .^vmM- 
 
iii., iv.] BAPNABA EniSTOAH. 9 
 
 arpayyaXia^; jBiaLOiv avvaXXajiJLarayv, airoareWe reOpav- 
 a/jL6vov(; ev a^eaet, Kai iraaav ahitcov avvypa(p7]v hiaaira, 
 BiadpvTTTe ireivcoo-iv ^ tov aprov gov, km jvfivov eav ei^r}<; 
 irepi^dke, aareyov^ eiawye et? tov olkov aov, km eav iSr]^ 
 Taireivov ^ ov)(^ vTrepo^fry avrov, ovSe airo tcov oiKeicov tov 
 aTTepfMaTO^ gov tote payr^GeTai irpoipLOV to (^w? gov, kul 
 Ta la/jbaTa gov ra^ew? avaTekei, Kai TrpoiropevGeTai 
 €fjL7rpoG6ev GOV T) Blkmogvvt], Kat r) 8o^a tov (beov irepi- 
 GTekei G6, Tore l3o7]G€L<i Kat 6 ©eo? eiraKovGeTat gov gtl 
 XaXovvTO^ GOV, epei, Ihov irapeipa. Eay a(f)€\r]^ airo gov 
 GwheGfiov, Kat ^eipoTovtav, Kai prj/xa joyyvGfiov, Kac Sw? 
 TreivcovTt ^ tov apTov gov €K -^v^n^ cfov, Kac t/tu^t^v rera- 
 7r6LVco/jL€vr)v^ eXeT^cret?^. 
 
 Et? TOVTO ovv, ASeXcpoL, 6 /jLaKpoOv/io^ iTpol3\ey]ra^ &)? 
 ev aKepatoGVvrj ^ iriGTevGei 6 \ao<; 6v rjTOLiiaGev ev tw 
 fjyaTrrjfievw avTov 7rpoe(})avepcoGev yap rjiiiv irepi rravTcov 
 iva^ fJLT] irpoGp7]GG(£)iMe6a co? eiTiXvTOi^ tw eKecvcov voficov . 
 
 iv.] Aet ovv rjfjLa^; irepi twv eveGTCOTcov eiri iroXv epav- 
 vcovTa^ eK'^rjTeiv^^ Ta hwapueva ri/jLa<; Gco^etv. ^vyo)fMev 
 ovv reXeico? airo iravTCdV tmv epycov tt]^ avofiia^;, fMrjTTOTe 
 KaTokalBr) ijpia^ Ta epya rr;? avofiiar Kat ixLGrjGwiiev ttjv 
 7r\av7]v TOV vvv Katpov, Iva et? tov fieWovTa aya7T7]6cop.ev' 
 fiT] Bco/xev Tj) eavTcov -^vxv civeGCV, coGTe e^eiv^^ avTijv 
 e^ovGiav fxeTa apbapTcoXcov Kac irovrjpcov GvvTpe^^cv ^^, fj.7]- 
 TTore o/jbOCcoOco/iiev avT0L<;. To TeXecov ^^ GKavhaXov riyycKev, 
 irepc ov yeypaiTTac o)? Ev&)% \eyec. Et? tovto yap 6 
 AeGTTOTT]^ GvvTeT/uL7]Kev Tou? Katpov^ Kac Ta^ 7]iiepa<;, iva 
 Tax^vj] 6 7]ya7r7]/xevo<; avTOV, Kac eirc Trjv KXripovofu^iav rj^ec. 
 
 In MS. : — ^ -Kivixxjiv. ^ raTrivov. ^ oikimv. * ttlvmvti. 
 
 ^ Tera7rLV(x)nev7]v. ^ eXaitjaeis. "^ aKepeoavvy. ^ eiva. 
 
 9 Conjecture, e.TnjXvToi. ^'^ Conjecture, i^o/i</j. ^^ e/c^rjrtj/. '^ exiv. 
 ^^ avvrpexiv. ^^ reKiov. 
 
10 THE EPISTLE OF BARNABAS. [iv. 
 
 ii And the prophet also says thus, "Ten kingdoms shall 
 
 reign upon the earth, and after them a little king shall rise 
 up who shall humble three of the kings one after the other." q. 
 S In the same way Daniel says of him, " And I saw the fourth 
 
 beast, wicked, and strong, and more dangerous above all the / ■ ' 
 beasts of the earth ; and there came up as out of it ten horns ; 
 and one of them was a little horn, a side sprout ; and thus 
 he humbled three of the great horns one after the other." 
 ^ Te ought therefore to understand. And I yet also beseech 
 you this, as being one of yourselves and peculiarly so, and 
 loving all above my own soul, to give heed now to yourselves, 
 and not to be like certain persons [the Jews], piling up your 
 sins, and sa}4ng, " The Covenant is ours ;" whereas they thus 
 lost it for ever, when Moses had only just received it. 
 Mj ' 7 Tor the Scripture says, " And Moses was on the mountain 
 ^ fasting forty days and forty nights, and he received the 
 
 Covenant from the Lord, the tables of ston& written with the 
 Vfinger of the Lord's hand." But they having turned to the 
 A idols lost it. Tor thus says the Lord, " Moses, Moses, go 
 *• down quickly ; for thy people, whom thou broughtest out of 
 ^ the land of Egypt, have acted lawlessly." And Moses per- 
 
 J ceived, and cast the two tables out of his hands ; and their 
 ^ covenant was broken, in order that the covenant of the be- 
 
 ^ loved Jesus might be sealed in our heart in hope of his 
 
 < faith. 
 
 Q And wishing to write many things, (not as a teacher, but 
 as becometh one who loveth,) I hastened to write from 
 [places] which we purpose not to leave. Therefore we notice 
 your defilement in the last days. For all the time of your 
 faith will profit you nothing, unless now in this impious 
 time, and in the coming difficulties, we oppose ourselves as 
 becometh sons of Grod, so that the Black One should gain no 
 
 h^ 
 
 
iv.] BAPNABA EUISTOAH. 11 
 
 Ae<y€t Se ovtw<^ Kai 6 7rpo(f)7]T7]<^, ^aaiXeiac Se/ca eirt Tr)<; 
 yrj^ (SaaCkevaovaiv, Kat e^avaaTrjaerac OTriadev avrwv 
 fiiKpo<; jSaaiXev; 09 raireLVwaeL ^ rpei^ ~ v<^ kv rcov ^aat- 
 Xecov. '0/xoLco^ Trepi avrov Xeyet^ AavirjX, Kai ecSov'^ to 
 reraprov drjpiov Trovrjpov Kai ia')(ypov Kau 'y^aXeircorepov 
 irapa iravra ra 6r)pLa t?;? y7j<;' kul to? e^ avrov avereiXev^ 
 Bexa K€paTa, Kat e^ avrcov jJuiKpov K€pa<i irapa^vahiov 
 Kai CO? eraireLvwaev ^ vcj)' kv rpia rcov /xeyaXcov Keparwv. 
 %vvcevaL ovv ©(^etXere ^. Ert Be Kat tovto epcoro) vfia<i 
 ft)? €£? 60 vfjL(ov (ov cBtco<i ^ Se, Kat iravra^ ayairoiv virep tqv 
 '\lrv')^7]v jxov, TTpoae-^eLV vvv eauTOt?^ Kai, /jltj ofjuoiovadai, 
 TCdtv eiriawpevovTe^ rai,^ apLapTiai<; vficov, XeyovTa<;, on 
 7] Sia67]K7] I'liicov fiev' aXX' eKeivoc ^ ovtco<; et? TeXo? aTTO)- 
 Xeaav avT7]V, Xa^ovTO<^ rjSr} rov Mft)ucreft)?. 
 
 Aeyet yap rj ypacprj, Kat 7]v Mrofcr?;? ev T(p opei , 
 vr}(7T€V0)V rj/xepa^ [x Kat vvKja^ /jl', Kai eXajSev riqv Bia67]K7)v 
 aiTO rov Kvpiov, 7rXaKa<; Xidiva^; yeypafi/jieva^; ro) SafcrvXa) 
 T7^? %etpo? 70V Kvpcov. AXXa eTrtarpa^ej/Te? cttc ra 
 etScoXa airooXeaav avrrjv. Aeyei yap ovtw^ Y^vpio<^, 
 M<W(j7;^ Mcoct;, Kara^TjOc ro ra^o<i, on Tjvopurjcrev 6 Xao<^ 
 aov Of? e^r]yaye<; €k 77;? Aiyvirrov. Kat avvijKev ^loi)a7](;, 
 Kai- epL^^ev ra? hvo irXaKaq €k rcov ')(6Lp(t)v avrov' Kai 
 avverpL^T] avrcov rj 8ia6i]K7j, Iva rj rov 7]y airrj/JLevov 
 l7]aov evKaraa<f>payca6r] et? rrjv Kaphtav tj/jlcov ev eXiriSi 
 T?7? TTiCTTeftj? avrov. 
 
 UoXXa 8e OeXwv ypa^eiv, {ov^ <^? 8L8aaKaXo<; aXX' co? 
 TTperrei^^ ayairoivn,) a0' oav e^^^ofxev fir) eXXeLireiv^' ypacpetv 
 eairovhaaa. Ato irepi-y^rrifjia v/jloov 7rpoa€')(^ofi€v ev raL<; 
 ea')(^arai^ rj/xepai^. OvBev yap cocjieXTjaet, Uytta? o 7ra? 
 '^povo^ T^9 7rtcrT6ft)? v/jLcov, eav jxt] vvv ev rw avofia Kaipw, 
 Kai rot? fieXXovaiv aKav8aXoc<;, w? irpeTret vIol<^ Seov 
 
 In MS. : — ^ Taitivuxjei. ^ Tpi<;. ^ Aeyt. ^ 
 
 idov. '■ 
 
 ' aV€Tl\6V. 
 
 '^ erairiviijaev. ^ o(pi\erat. ^ ideiios. ^ eKivoi. 
 12 eWnreiv. 
 
 ^•^ opi. 
 
 ^^ TTpeTTl. 
 
r-~\ 
 
 12 THE EPISTLE OF BAENAEAS. [iv., v. 
 
 I c^ side entrance. / Let us flee from every vanity. Let us hate 
 thoroughly the works of the wicked way. Do not, while 
 wrapping yourselves in yourselves, live in solitude, as if 
 already justified, but coming together seek for that which is 
 helpful in common. / Tor the Scripture says, "Alas for those 
 who are wise for themselves, and prudent in their own 
 sight." Let us be spiritual, let us be a temple perfect unto 
 God. As much as in us lies let us meditate on the fear of 
 God, so that we may strive to keep his commandments, so 
 that we may rejoice in his acts of justification. ! The Lord 
 will judge the world without respect of persons ; every one 
 as he has done will receive back. If he shall be good, his 
 righteousness will go before him ; if he shall be wicked, the 
 
 ' Z reward of his wickedness is in front of him ;l so that [we 
 should strive] lest while resting at ease, as persons called, 
 we should fall asleep in our sins, and the wicked prince [the 
 Devil], seizing the power over us, should thrust us away from 
 the Idngdom of the Lord. 
 
 fL' And yet further, my brethren, consider this, when ye see, 
 after such great signs and wonders which had been done in 
 Israel, yet they [the Jews] were thus abandoned ; let us take 
 heed lest (as it is written*, " Many are called, but few are 
 chosen ") we should be so found. 
 
 v.] For unto this end the Lord endured to give up his 
 flesh to corruption, in order that we might be purified by the 
 remission of sins, which comes to pass by the blood of his 
 
 Z^ sprinkling. I Tor it is written about him, partly towards ' 
 Israel and partly towards us ; and it says thus, " He was /^ 
 wounded for our transgressions, and had been weakened for j 2~ 
 our sins ; by his stripes we were healed. He was brought as 
 
 * Compare Matt. xx. IG and xxii. 14. 
 
iv., v.] BAPNABA EniSTOAH. 13 
 
 avTt(TTafi€V iva fiT] (J^rj TrapeiaSvaLv ^ 6 /xeXa?. ^vycofjuev 
 aiTO 7raar]<; /jLaraiOTrjTOii, ^iLarjcrco/uiev TeXetftJ9 ^ ra epya 
 TT?? 7roy7]pca<=; 68oi>. Mrj icaO' eavTOV<^ evSwovre'; fMOva^ere^ 
 ct)9 7]87] BeSLKaicofjueyoL' a\X eirt to avro auvep'y^ofievoc avv- 
 ^7]T€tT€ TrepL Tov Kotvy av/jL^€povTO(;. Aeyei yap r) ypacjirj, 
 Ovai ol avveroL eavroL^, Kat, evwinov eavToov eTTLaTrj/xove^;. 
 VevwfieOa Trvev/jLarcKOL, yevoofjueda vao^ Te\eLO<; * tw 0e&). 
 E^' oaov ecTTLv ev tj/jllv /jbeXerco/juev tov <po3ov tov Seov, <f>v- 
 \aaaeiV' Lva aycovt^w/Jbeda Ta<i 6VTo\a<; avTOV, Iva ev tol<; 
 SiKaLcofMacTLv avTOU €V(ppav6(o/jLev. 'O Kupto? aTrpoacoTTo- 
 Xtj/jLtttco^; Kptvet ® tov Koafjiov, eKacrTO<^ KaOco^ enTOirjcrev 
 KOjJLieiTai. Eav rj ayaOo'^, rj ^LKacoavvr] avTOV Trporjyi]- 
 aeTai avTov eav rj 7rov7]po<^, 6 fico'Oo'^ tt]'^ Trovypia^; 
 efMirpoadev avTov lva /jUTjiroTe eiravairavofjievoL, co? kXtjtoc, 
 eTTLfcaduTTvcoacop^ev rat? afxapTcac^ rj/ioyv, Kat 6 irovrjpo'^ 
 apX^^ 'Xci/Scov tt;!/ Ka6' 7]fjicov e^ovorcav aTrcoaijTaL ?;/Aa9 
 airo T?;? (3aaLkeia<^ ^ tov Kvpcov. 
 
 Ert Se fccLKetvo ^, A8e\(j)oo /jlov, voetTe '^, oTav fiXeireTe ^^ 
 [xeTa TTfkifcavTa (rrjfMeta ^^ icau TepaTa Ta yeyovoTa ev tco 
 laparfk, Kai ouro)? evKaTaXeKei^Qai^' avTov<i, Trpoo-e^cofiev 
 /jL7]7roTe (ct)? yeypaiTTai, YioWot kXtjtoo oXcyoL 8e e/cXe^ 
 KTOi) evpeOcofJuev. 
 
 v.] Et? TOVTO yap vire/jueLvev ^^ 6 Kvpco<; irapaSovvac tjjv 
 aapKa et? /caTacfidopav, iva tjj acf)eaec tcov d/juapTLcov 
 dyviadco/iev, 6 eaTiV ev T(p alfMaTL tov pavTcafjLaTOf; avTov. 
 VeypaiTTai yap irepi avTov, a fiev Trpo<^ tov laparjX, d Se 
 Trpo? ?7/xa?* Xeyet Se ovtw^, ^TpavixaTiaOrj Sea Ta<i avo/jLLa<; 
 rjfjicov, Kai fMefiaXaKCCTTac 8ca ra? dfjbapTLa<; rificov, T(p 
 /jicoXcoTTL avTov rj/jLeL^;^'^ tadrjixev. 'H? ivpo^aTOV eirt 
 
 In MS. : — ^ irdpiadvaiv. ^ reXiuis. ^ ixova^eTai, * reXios. 
 
 ^ (pvXaaaiv. ^ Kpivi. ^ [SacnXias. ^ kcikivo. ^ voeirai. 
 
 ^° ^Xerrerai. "■ aijixia. '^ evKaraXeXicpOai. '^ U7re/zivev. '■^ »y/xts. 
 
^A 
 
 14 THE EPISTLE OF BARNABAS. [v. 
 
 a sheep to the slaughter, and was as a lamb dumb before him 
 
 who sheared it." 
 
 3 Therefore we ought to be very grateful to the Lord, because 
 
 he made known to us the things that are past, and gave us 
 
 wisdom in things present, and we are not without under- 
 
 ^ standing as to things which are to come. And the Scripture 
 
 says, " Not unjustly are nets spread out for birds." It says 
 
 this because a man perishes justly, who having knowledge of 
 
 » }c the way of righteousness hurries himself off into the way of 
 
 darkness. 
 
 J And yet further, my brethren, if the Lord endured to 
 
 suffer for our souls, being himself Lord of the whole world, 
 
 to whom Grod said, at the foundation of the world*, " Let us 
 
 malve a man after our own image and likeness," how then 
 
 he endured to suffer under the hand of man, do ye learn. 
 
 ^ The prophets receiving grace from him prophesied of him. 
 
 ,>• 3.'/^^i-jf[ }jg^ i^ order that he might abolish death, and show forth 
 
 the resurrection from the dead, (because it was necessary that 
 
 7 he should be shawj^in the flesh,) endured,; in order that he 
 
 should fulfil the promise made to the fathers, and that he 
 
 while preparing a new people for himself should further 
 
 show, being himself on the earth, that he who made the 
 
 resurrection will himself judge them. 
 
 ^ And further therefore, when teaching Israel, and doing 
 
 such great wonders and signs, he preached ; and they greatly 
 
 o loved him. ' And when he chose his own apostles, who were 
 
 to preach his Good Tidings, he chose those who w^ere 
 
 neglectors of the Law, [in matters important] above all sin, 
 
 in order that he might show that he came to call not the 
 
 righteous but sinners f. Then he showed that he was the 
 
 * Comp. John, i. 2. t Comp. Matt. ix. 13. 
 
v.] BAPNABA EIIISTOAH. 15 
 
 acfyayrjv t^-^Ot], Kat co? afivo<; a(f>cDVo<; evavriov rov Keipav- 
 
 T09^ aVTOV. 
 
 OvKOVv vTrepevxapiareiv ^ ocpeiXofiev ^ rw Kvptw, on 
 Kat ra irapekekvOora rjfjiiv eyvcopLcrev, Kat ev ioL<i evearco- 
 div r}/jLa<; 6(J0(^iaev, Kat et? ra /leWovra ovk eo-fxev aavv- 
 eroL. Aeyet Be r) ypacj^r), Ov/c a8tK(o<^ €KT€CV€Tat^ BiKTva 
 TTTepcoTOL';. Tovro Xeyec ^ on ScKaico^ airoXeirai ^ avOpoi- 
 7ro<s 6 e^ft)v oEov StKatocrvvTj^} yvcocriv eavrov et? oSov 
 a/coTov^ aiToavve')(et, 
 
 Ert he Kai tovto, ASeX^oL fiov, ei 6 K.vpto<; virefieivev^ 
 iraOeiv irepi t7]<; '\jrv)(^r)(; r)ijLO)v, cov Travro^ rov fcoa/jLov 
 K.vpLo<;, (p eiirev o ©eo? aTro Kara^oXri^ Koa/juov, Uot7]aco- 
 fjbev avOpwirov Kar eiKOva^ Kat KaO* o/jLOicoatv rj/xerepav 
 iTw^ ovv virepbeivev^ viro ')(^eipo^^^ avOpwirwv nraOeiv 
 fiaOere^^. Ol TTpocf^rjTat air' avrov 6')(0VTe<^ T7]v %a/5tv et? 
 avTov e7rpo(f)7]Tevcrav. Avto<; Se Iva '" KaTapyr\(jei rov 
 Oavarov Kat ttjv ck ve/cpcov avaaracnv Sei^ec [on ev 
 aap/CL eSei avrov (f)avepco6r)vac) VTrefieLvev^^, Iva Kat rot? 
 TrarpacrLv rr]v eirayyeXiav airohw' Kat avTO<^ eavrw rov 
 Xaov rov Katvov^^ erotfia^cov einhei^ei, eiri r?;? y^? (jov, on 
 TT^v avaaraaiv avro<^ irocTjaa^ Kpivei^^. 
 
 Ilepa? ye rot hiSaa/ccov rov laparjX, icai rrfKiKavra 
 repara Kat arjfieia^'^ ttolcov, eKypuo-aeV Kat virepTjyaTrrjcrav 
 avrov. 'Ore Be rov^ cBlov<; avroaroXov; rou? fMeXXovra<^ 
 Krjpvaaeiv^^ ro evayyeXiov avrov e^eXe^aro ovra<; virep 
 iracrav d/aapnav avofxcorepov^, Iva Bei^y on ovk rjXOev 
 KaXeaao BcKaiov^ aXXa ajmaprcoXov^. Tore e^avepwaev 
 
 In MS. : — 1 KipavTOS. ^ VTrepevxapicTTiv. ^ ofiXofiev. 
 
 * eKTiverai. ^ Xeyt. ^ airoXiTai. ^ VTrefxivev. ^ iKova. 
 
 ^ vireixivev. ^° X'pos. ^^ fxaOerat. ^^ €iva. ^^ VTrefxivev. 
 
 ^* Kevov. ^^ Kpivi. ^^ Grjfxia. ^^ Krjpvaaiv. 
 
16 THE EPISTLE OF BARNABAS. [v., vi. 
 
 /O Son of Grod. / For if he came not in the flesh men would not 
 at all have been saved by looking on him. When looking at 
 the sun, which is hereafter not to exist, and is the work of 
 His hands, they are not able to fix their eyes on its rays. 
 // Therefore the Son of Grod came in the flesh that he might 
 bring to a head the sum of the sins upon those who had per- 
 secuted his prophets to death. 
 / ^ Therefore to this purpose he endured. Tor Grod says of 
 I the wounding of his flesh, because it was from them [the 
 
 (q Jews], " When they shall smite their own shepherd then the 
 / o sheep of the flock will be scattered and will perish." ' And 
 he himself wished thus to suffer ; for it was necessary, in 
 order that he should suffer on the wood. For he that pro- 
 phesies about him says, " Spare my soul from the sword, 
 and fasten my flesh with nails, because the synagogue of 
 / ^ wicked doers have risen up against me." / And again it says, 
 " Behold, I have given my back to scourges and my cheeks to 
 strokes, and my face I have set as a firm rock." 
 
 vi.] When, then, he had executed the command, what says 
 
 he ? " Who is he that contendeth with me, let him stand up 
 
 against me ; or who is he that claims a right of me, let him 
 
 2- draw near to the Servant of the Lord." / " Alas for you ! for 
 
 ye will all wax old as a garment, and the moth will eat you 
 
 up." And again the prophet says, w^hen as a mighty stone 
 
 Pi»^Ju^he was laid for crushing, " Behold, I will lay down for the 
 
 foundations of Zion a stone, precious, chosen, a corner-stone, 
 
 ^ . honourable." 
 
 1 Then what says he? "And he that believeth on it shall 
 
 live for ever." Is our hope then on a stone ? By no means, 
 
 but [he meant]. When the Lord hath placed his flesh with 
 
 power. For he says, " And he placed me as a firm rock." 
 
 0- And the prophet again says, " The stone which the builders 
 
v., vi.] BAPNABA EHISTOAH. 17 
 
 kavTOV eivai vlov %eov. Et yap /it] rfkOev ev aapKd ovS* 
 av TTO)? ol avOpwiTOi eacoOrjaav ^XeTTovre? avrov. 'Ore 
 Tov /uceWovra /jlt} etvat ifkiov, epyov rcov '^(eipcDV ^ avrov 
 vnTap')(ovra, e/x/SXeTTovre? ovk La')(yovaLV et? ra? aKriva^ 
 avrov avro(f)6a\/jLr]aaL. Ovkovv 6 u/o? rov ©eou ev aapKC 
 7]\dev Iva ro rekeuov '^ rcov d/jLapncov avaKe(f)a\aL(0(Tr] roL<; 
 Sico^aatv ev Oavarw rov<^ 7rpo(})7]ra<; avrov. 
 
 Ovkovv et? rovro virepbeivev ^. Keyei yap 6 ^eo'^ rrjv 
 irXrj'yriv t?;? aapKO^ avrov, on e^ avrcov, 'Orav irara^waiv 
 rov TroLfxeva eavrcov, rore aKopmcrOrjaerai Kai airoXeiraL "^ 
 ra irpo(3ara t?;? iroLiivr]<;. Auto? 06 rjOeXijaev ovrco 
 iradecv, eBet yap, Iva eirt ^vXov iradrj. Aeyei yap 6 
 7rpo(j)7]rev(ov err' avro), ^etae puov tt;? '^f%^? airo pop.' 
 (paca^;, Kac KaOrjXwaov /jlov ra? aapKa<i, on avvaycoyrj 
 TTOvrjpevo/jbevcov erravearrjcjav /jLol. Kat iraXiv \eyei, \hov, 
 reOeiKa p,ov rov vcorov et? /Maanya<;, ra? Se aiayova'i'' 
 fjLOV et? pairtap^ara, ro 8e irpoacdirov p,ov eOrj/ca co? 
 arepeav rrerpav. 
 
 vi.] 'Ore ovv errotrja-ev rrjv evroXjjv n \eyec ; Tt? 6 
 KpLVO[xevo<^ [xoi, avnarrfroy jjlol, tj rt? 6 hiKaioviievo^ p^ot 
 evytaarco rep iraihi ILvpuov, Ovat vpav, on v/jLeL<;^ rravre'^ 
 ft)? Ipianov rra\aiw6r)aea6e^ , Kac ar}<; Karacpayerao u/xa?. 
 Kac iraXiv Xe7et 6 7rpo(prirri<^, eireu^ co? \i9o^ La')(ypo<^ 
 ereOr] ez? avvrpi/Srjv, ISov, epb^a\co et? ra dep^eXca Xitov 
 \l6ov TToXvreXr) eKkeicrov aKpoycovtaiov^ evnpbov. 
 
 Eira n Xeyet ; Kat 6 mcrrevwv ei<; avrov ^rjaerai et? 
 rov aLCDva. Evrt \l6ov ovv r}p.o)V rj eA-Trt? ; Mrj yevooro, 
 aW CTree ev l(T')(vl reOeiKev rrjv aap/ca avrov ILvpwi. 
 Aeyei yap, Kat edr]Kev pue &>? arepeav rrerpav. Aeyei, he 
 iraXiv 6 rrpocprjrr)';, AcOov ov airehoKipbaaav ol ockoSo- 
 
 In MS. : — ^ X^P^^' ' reXiov. ^ vTrefiivev. ^ a-KoXirai. 
 
 ^ (Teiayovas. ^ vfws. ^ TraXatoi^/jcrecrOat. ^ ein. ^ a/cpoywrieov. 
 
18 THE EPISTLE OF BARNABAS. [vi. 
 
 rejected is become the head of the corner." And again he 
 says, " This is the great and wonderful day which the Lord 
 
 i) hath made." / I write to you the more simply that ye may 
 understand. I am the offscouring of your love. 
 ^ What then again says the prophet ? " The synagogue [or 
 
 assembly] of wicked men surrounded me, they encompassed 
 me as bees the honeycomb ; and upon my garment they cast 
 lots." /' Since, then, he was about to be shown and to suffer in 
 the flesh, his suffering was foreshown. For the prophet says 
 against Israel, "Alas for their soul, because they have coun- 
 selled an evil counsel against themselves, saying*, Let us 
 bind the Eighteous One, because he is displeasing to us." 
 r "What says Moses, the other prophet, to them ? " Behold, 
 thus saith the Lord God, Enter into the good land, of which 
 the Lord sware to your fathers, to Abraham, Isaac, and 
 Jacob ; and inherit ye it, a land flowing with milk and 
 ^ honey. /And what says Knowledge [or G-nosticism] ? Learn 
 ye. " Hope ye," she says, " on him that is about to be made 
 manifest to you in the flesh, namely Jesus." For Man is 
 earth which suffereth ; for from the face of the earth was the 
 
 / ' figure of Adam made. Why then says it, " Into the good 
 land, the land flowing with milk and honey"? Blessed be 
 our Lord, my Brethren, who has placed in us wisdom and 
 the understanding of his hidden things. 
 
 For the prophet says, " A¥ho shall understand the parable 
 of the Lord but he that is wdse, and hath understanding, and 
 loveth his Lord ? " ' Since then he has renewed us by the 
 remission of our sins, he has made us after another pattern, 
 so as to have the soul of children, as though indeed he had 
 
 (Ji^ created us again. For the scripture says of us, as it says to 
 
 * Comp. Wisdom, ii. 12. 
 
vi.J BAPNABA EniSTOAH. 19 
 
 /LtovvT€^, ovTO^ €yev7]0r] €t<; Kecj^aXrjv ycovia^. Kat iraXiv 
 Xeyec, Avrrj earcv r) r/fiepa rj /jLeyaXr] /cat davfjuacrrr] 7)v 
 eirotrjo-ev 6 Kvpto<;. ' AirXova-repov v/jllv ypa(f)co Iva 
 avvtere. £70) Treptylrrjfia T7]<^ ayairrj'^ vfjucov. 
 
 Tfc ovv Xejet ttoXlv 6 7rpo(j)T]T7]<; ; Heptea^ev fie cruva- 
 70)77; 7rov7]p6vo/jL€V(ov, EKvKXwaav fie coaet^ fieXiaaai 
 fcrjptov, /cat eiri rou i/jLaTia/iov fiov ef^aXov KXrjpov, Ev 
 aapKL ovv avTOV fieXXovTO^; (f>av€pov(T6ai, /cat iraa'^^eLv, 
 TTpoecpavepcodi] to ira6o<=;. Ae'yet yap 6 7rpo(f)r]rr}^ ettc tov 
 laparjX, Ovac rrj ylrvxj} avrcov, ore /Be/SouXevvrac /SovXrjv 
 iT0V7]pav Ka6' eavTcov, eiirovre^, Arjcrco/jLev rov ScKatov on 
 
 Sv(7')(^p7]aT0<; iq/jbtV eCTTLV. 
 
 Tl Xeyeo 6 aXXo<; 7rpo(f)r]Tr)<; Mojo-?;? avroi^ ; ISou, raSe 
 Xeyet KvpLo<i o ©eo?^ ^laeXOere^ et? tt/v yrjv rrjv ayaOrjv, 
 rjv (Dfioaev Kvpco<; tol^ Trarpacrtv v/jlcov tw A/Spaap. Kau 
 laaK Kai la/cco/S' Kac KaTaKXrjpovofiTjcraTe avrrjv, yrjv 
 peovaav yaXa Kat p^eXt. Tt he Xeyec 77 Tvo)cri<; ; MaOere. 
 J^XTTLaare^, ^rjaLV, ein tov ev aapKi p^eXXovTa (pavepov- 
 auai vp.Lv, lycrovv. Av6pco7ro<; yap yrj eaTCV Traayovcra, 
 aiTO TTpoacoTTOv yap tt;? 77;? rj 7rXa(Ti<; tov Ahap. eyeveTo. 
 Tt ovv Xeyei, Et9 t7]v yyv t7;i/ ayadr]v, 7771/ peovaav yaXa 
 Kai pLeXi ; EUX0777TO? 6 Kupto? r)pb(ov, ASeXcpoc, 6 ao(f)iav 
 Kai vow 6€/jLevo<; ev r]p,LV t(ov Kpvcf)i(ov avTOv. 
 
 Aeyei yap 6 7rpo^r]T7]^, YiapajBoXrjv Kvpiov rt? vorjcret, 
 €1 fJbT) ao(f)0<i Kai e7naT7]p.cov Kai ayairwv tov Y^vpiov 
 avTov ; Ettc^ * ovv avaKaiviaa^ r)p.a<i ev ttj acpeaei tcov 
 ap^apTicov eiTOiTjcrev rjp.a'? aXXov tvttov, go? Traihicov e')(^eiv 
 TTjv '^vxv^} ^? ^^ ^V civairXaaaovTO'=; avTOv i]p.a<^, Ae7et 
 yap 7] ypa(f)7] Trepi r)p,cov w? Xeyei tw Tim, Iloi7](icop.ev 
 
 In MS. : — ^ (x)(Ti. ^ ei<Te\96Tai. ^ ekTriaarai. 
 
20 THE EPISTLE OF BARNABAS. [n. 
 
 the Son, " Let us make the man after our own image, after 
 our own likeness : and let them rule over the beasts of the 
 earth and the fowls of the heavens, and the fishes of the 
 sea." 
 
 And the Lord said, when he saw our fair figure, " Increase 
 ye, and multiply, and fill the earth." These things [were 
 y-) said] to the Son. /Again, I will show thee how the Lord 
 speaks about us. He made a second fashioning in these last 
 days. And the Lord says, " Behold, I make the last things 
 as the first." Towards this, then, the prophet proclaimed, 
 " Enter ye into the land flowing with milk and honey, and 
 
 } ^ have dominion over it." 7 Behold thou then, we have been 
 refashioned, as it says in another prophet, " Behold, saith the 
 Lord, I will take away from these (that is, from those whom, 
 the spirit of the Lord foresaw) their stony hearts, and I will 
 put within them hearts of flesh ; " because he Avas about to 
 be manifested in the flesh, and to dwell among us. y 
 
 I 5" For a holy temple, my Brethren, unto the Lord, is the 
 
 I L dwelling-place of our hearts*. 'Tor again the Lord says, 
 " And wherewith shall I appear before the Lord my Grod, 
 and be glorified ? " "I will confess to thee in the assembly 
 [or church] of my brethren, and I will sing praise to thee 
 within the assembly of holy ones." We then are those 
 
 J y whom he has led into the good land. 1 "What then mean the 
 milk and honey ? That as the child is kept alive first by 
 honey and then by milk, so therefore we also being kept 
 alive by the faith of the promise and by the word, shall live 
 
 j % and rule over the earth. ' Bat we said above, "And let them 
 increase, and multiply, and rule over the fishes." 
 
 Who then is able to govern the beasts, or the fishes, or 
 
 » Comp. Epb. ii. 22. 
 
vi.] BAPNABA EniSTOAH. 21 
 
 KaO^ eiKova /cat KaO* 6/jlol(o(7lv tjixcov tov avOpcoirov, Kai 
 ap^^eTwtjai^ twv Orjptcov tt/? 7779, Kac rcov irereivcov lov 
 ovpavov, Kai rcov L')(6v(jl>v ttj^ 6a\aaar}<^. 
 
 KaL eirrev Kvpco^;, iBcov to koXov irXacr/jba tj/jLcov, Auf a- 
 veade Kai irkrjOvveaOe Kai ifkrjpcacraTe^ Tr]V yriv. Taura 
 Trpo? TOV Tlov. UaXiV aoi eirihei^w 7rco<; 7rpo<; r)fj,a<; 
 Xeyei Kvpio<;. AevTepav irXaaiv eir' ecr')(^aTcov eiroirjcrev. 
 Aeyei Be Kvpio^, ISov, iroico ra ecr-x^aTa w? Ta irpcoTa. 
 Et? TovTo ovv 6K7]pv^ev 6 7Tpo^7]T7](;, YiiaekOaTe " ei? 777V 
 peovcrav ydka Kai ^eki, Kai KaraKupievaaTe avTT]^. ISe 
 GUV, rjiiei^^ avaireirXacrfMeda, Ka6co<; iraXiv ev eTepo) irpo- 
 4>r]Trj Xeyei, ISov, Xeyei Kvpio^;, e^eXo) tovtcov {tovt€(ttlv 
 (ov TrpoejSXeTrev to irvevfia Kvpcou) Ta<; XiOiva"^ Kap8ia<;, 
 Kai e/jifiaXco aapKiva<?, oTi avTo^ ev crapKi efieWev (pave- 
 povcrOai, Kai ev rjixiv KaTOiKeiv. 
 
 Nao? yap ayio^, A8eX(j)0i fiov, tm Kvpia> to KaTOiKrj- 
 Trjpiov rjfjiwv tt;? Kaphia^. Keyei yap ILvpio^ iraXiv, Kat 
 ev TiVi o(j)6r)cro/uiai^ tq) Kvpia> too @ew fjiov, Kai Bo^a- 
 a6'r](T0/uiai ; ^^oijioXoyr](7o/j,ai aoi ev eKKXr^aia ahe\<i)wv 
 fjLOv, Kai yfraXo) aot avafieaov eKKXrjaia^ ayiwv. Ovkovv 
 rjpbei^ ea-jxev ov^ eicrrjyayev €4? ttjv yrjv ttjv ayaOrjv. Tl 
 ovv TO yaXa Kai to fxeXi ; 'Ort irpcoTOV to iraibiov^ 
 fieXiTi, eiTa yaXaKTi l^woiroieiTai' ovtco^ ovv Kac rjfMei^^ 
 Tj] TTiCTTei'' T7]<^ eiTayyeXia^ Kai tw Xoyco ^cooiroiovfievoi 
 ^7]aofjiev KaTaKvpievovTe^ tt]^ yr]^. UpoeipTjKafiev Se 
 eiravw, Kat av^aveaOwaav Kai TrXrjdvveadcocrav Kai 
 a/3;)^eT&}crav twv i')(6v(ov. 
 
 Tt9 ovv hvvajxevo^ ap^etv^ OrjpiCDV y ixOvcov v 
 
 In MS. :— ^ 7r\t]p(x)(TaTai. ^ eiaeXBarai. ^ r]fiis. ^ o<pdt]GOH6. 
 Trediov. ^ J^/its. ' ttkjti. ^ apxiv. 
 
22 THE EPISTLE OF BAENABAS. [vi., vii. 
 
 the fowls of the heavens ? Tor we ought to perceive that to 
 govern is from authority, so that one should command and 
 
 j ^ rule. If, therefore, this is not so at present, yet he hath 
 promised it to us. When ? When we ourselves shall have 
 been made perfect so as to become heirs of the covenant of 
 the Lord. 
 
 vii.] Therefore do ye understand, ye children of gladness, 
 that the excellent Lord has foreshown all things to us in order 
 that we should know to whom we should for all things give 
 
 ^ thanks and praise. If, therefore, the Son of God, being the 
 Lord, has f oreshowTi in order that we should know to whom 
 for all things we should give thanks, and being himself about 
 to judge the living and the dead, he suffered in order that the 
 stroke on him might give us life, let us believe that the 
 
 3 Son of God could not suffer except for our sakes. } Moreover, 
 when crucified, he had vinegar and ga[l given to him to drink. 
 Hear how the priests of the temple have shown about this. 
 When the command was written, the Lord ordered that who- 
 ever should not keep the fast should be put to death ; because 
 he himself also v/as about to offer up the Vessel of the Spirit 
 [the body of Jesus] as a sacrifice for our sins, in order that 
 the type which took place on Isaac, when he was offered upon 
 the altar, should be completed. 
 
 What then says he in the prophet ? " And let them eat 
 of the goat which is being offered at the fast for all the sins " 
 (attend carefully), " and let the priests alone eat the inner 
 
 5~ parts unwashed with vinegar." / Wherefore ? Because unto 
 me, who am about to offer my flesh for the sins of my new 
 people, ye are about to give for drink gall with vinegar. Eat 
 ye alone while the people are fasting and mourning in sack- 
 cloth and ashes, in order that he might show that he ought 
 ' to suffer many things by them. Attend to what he com- 
 
vi., Tii.] BAPNABA EHISTOAH. 23 
 
 7r€T6Cvcov ^ Tov ovpavov ; AiaOaveaOac yap o(pei\o/jL€v ^ 
 on TO ap)(^€LV e^ovcna<; eaTiv, Iva Ti? €7rLTa^a<; Kvpievaei. 
 Et ovv ov yiverai ^ tovto vvv, apa tj/jllv eiprjKev. Tlore ; 
 'Orav Kai avroc rekeKodayfiev^ KXrjpovofiot tt;? BiaOrjKTj'^ 
 J^vpLou yeveadat. 
 
 vii.] Ovfcovv voetre ^, refcva ev(ppo(Tvvr]<;, ore iravra o 
 KoXo^ KvpLo<; TTpoe^avepcoaev rj/jnv, Iva yvcoixev w Kara 
 iravra ev^ci'ptaTovvTe'i ocpeoXop^ev acveiv ^, Et ovv o Tio<^ 
 TOV ©eof, (DV KvpLO<^, 7rpoe(j)av6pcoaev Iva yvwfxev co Kara 
 iravra evxci'piGTOvvTe'i, Kat /jieWcov Kpiveuv ^ ^covra^; Kac 
 veKpovi eiraOev Iva rj TrXrjyT] avrov ^(ooiroLrjaei^ 7]/uLa<;, 
 IT bar ev or (D [lev on 6 Tio<; tov ©eou ovfcrjSvvaio iraOecv, ec 
 fiT) Sl' rj/jLa<i. AWa Kai aravpcoOeo^ ^ eiron^eTO o^ei Kab 
 X^^V' AKOvaare irepo tovtov 7r6(f)av€po)Kav ol iepei^; 
 TOV vaov. Teypa/jifJL€vr]^ evTo\r)<;, 6? av /jLtj vrjaTevarj rrjv 
 V7}(rT6bav ^^ 6avaT(p e^oXedpevdrjaeTac ^^, evcTeiXaTo ^^ Kv- 
 pio^, eireb^^ Kai avTO<; virep tcov r)fi6Tepa>v d/juapncov e/xeX,- 
 Xev TO a/cevo<; tov 7rvevfiaT0<; irpoacpepecv^" Ovcriav Iva 
 Kab 6 Tviro<; 6 yevo/ievo^i eiTb laaaK tov 7r/Gioeve%^evTO? eirb 
 TO Ovaiav ^^ TekeaOrjvab. 
 
 Tt ovv Xeyeb ev tw irpocprjTr} ; Kab ^ayeTwaav eK tov 
 Tpayov TTpoacpepo/xevov tj] vrjareba^^ virep iraawv tcov 
 dfjuapTbcov, (n/30cre%eTe ^^ aKpb^a)<;,) Kab <j)ayeT(ocrav ol 
 lepeb^ fjLOVob 7ravTe<; to evTepov airXvTOv fiera o^ov^. Il/jo? 
 Tb ; ^irebhr) e/jue, virep d/jiaprbcov fieXKovra rov Xaov jjlov 
 TOV Kabvov ^^ 7rpocr(j)epebv ^^ rrjv aapKav ^^ fxov, fieXXere ^^ 
 TTOTb^ebv %oX77v fiera o^ov^. ^ayere ^^ vfieb^ ''^ fiovob rov 
 Xaov v7]crT€vovTO(; Kab KoiTTO[ievov eiTb aaKKov Kab airoSov' 
 Iva heb^D ^^ orb Set ^^ avrov rroXXa rraOebv vir avrcov. 'A 
 
 In MS.: — ^ Trenvtjv. ^ orpiXofiev. ^ yeiverai. "* TeknoQ^fiev. 
 ^ voetrai. ^ aiviv. "^ Kpiviv. '^ Z,(jjo7roir]ai. ^ aravpiuOis. ^° tepis. 
 ^^ vr\(TTiav. ^^ 6S,o\€9p€vOr}<T6Te, ^^ evTiKaro. ^* 67ri. ^' Trpocrcpepiv. 
 ^'^ Conj. Qvaia<STr]piov. ^^ vT](TTia. '"'^ Trpoaexerai. ^^ Kevov. 
 20 Trpos<p€piv. ^^ Conj. capKU. ^2 f^eWerai. ■^^ (payerai. ^ v^ts. 
 
 25 diKn- '' ^t. 
 
24 THE EPISTLE OF BAENABAS. [vii. 
 
 manded. " Take two goats goodlooking and alike, and offer 
 them. And let the priest take one for a burnt offering, and 
 y one for sins." ] What should they do with the one ? " Ac- 
 cursed," saith he, " is the one," (Attend to how the type of 
 
 ^ Jesus is shown,) " and all of you spit upon it, and pierce it 
 through, and place the scarlet wool around its head, and thus 
 let it be sent into the desert." 
 
 And when it is thus done he who carries the goat leads it 
 into the desert, and takes away the wool, and places it on a 
 shrub, called Eachel, of which we are accustomed to eat the 
 sprouts in the field, when we find them. Thus of the thorn- 
 ^ bush alone the fruits are sweet. / What then is this ? 
 K'otice the one upon the altar, and the other accursed, and 
 that the accursed one is crowned ; because they will hereafter 
 on that day see him having about his body a scarlet robe down 
 to his feet, and they will say, " Is not this he whom we ouce 
 ourselves crucified, and despised and were spitting on ? 
 Truly this is he who then said that he was the ^'on of God. 
 
 / For how like he is to him ! " To this end [it ordered] that 
 the goats should be alike, goodly, equal ; so that wdien they 
 should see him coming they should be struck with the like- 
 ness of the goat. 
 
 Therefore ye see the goat the type of Jesus who was about 
 
 I I to suffer. ! But why is it that they place the mooI in the 
 midst of the thorns? It is placed as a type of Jesus before 
 the church, that should any one wish to take away the 
 scarlet wool, it M'as needful for him to suffer many things, 
 because the thorn is formidable, and he alone that has been 
 oppressed shall master it. Thus he says, " Those who wish 
 to see me, and to lay hold on my kingdom, must obtain me 
 by being oppressed and by suffering"*. 
 * Oomp. Acts, xiv. 22. 
 
vii.] BAPNABA EIIISTOAH. 25 
 
 €V6TeL\aT0^ Trpoae^^ere^. Aa/Sere Bvo Tpayov<; KaXov<^ 
 Kai 6[jLOi,ov<^, fcaL TrpocreveyKare ^. Kat XafBero) 6 te/oeu? 
 Tov eva ei<i oXoKavrojfia, rov eva virep ajiapTicov. Tov he 
 eva Ti iT0i7]a(jdcnv ; ^iriKaTaparo^;, (^rjcnv, 6 e/?' {Ylpoa- 
 e')(€Te TTftj? Tt;7ro9 tov li^aov cf)avepovrat,) kul e/jUTrrv- 
 crare^ iravre^ Kai KaraKevTrjo-are ^ /cat irepiOere^ to eptov 
 TO KOKKivov irepL T7]v Ke(pakr]v avTov, Kai ovT(o<i ei? eprjiiov 
 
 /3\7)67]TCO, 
 
 ILai oTav 'yevrjTai ovtw^, aj€i 6 jSaaTci^cov tov Tpayov 
 et? rrjv eprj/bbov, Kat a^atpet ' to eptov, Kai eTrcTodTjaLV 
 avTo eiri (ppv<yavov to Xejofievov Va')(7]\, ov Kao rof? 
 ySXacTTOL'? eio)6a/jLev Tpcoyetv ev ttj x^P9 evpi<TKOVTe<^. 
 OvTO) /jLovr]<; T7]<; pa^^ov^ ol Kapiroi j\v/ceo^ etaiv. Tt ovv 
 TOVTO ecTTiv ; Tlpo(je')(^eTe tov fxev eva eirt to dvcrcaaTT]- 
 piov, TOV he eva eiruKaTapaTov, Kai oti tov ecrTe(f)av(o/jLevov 
 eiTLKaTapaTOVj eireihrf o'yJrovTai avTOv TOTe ttj rj/mepa tov 
 iroSrjpT} e'xpvTa tov kokkivov irepi ttjv crapKa, Kai epovaiv, 
 Ov^ 0VT0<; ecTTiv 6v TTore T^/xet? ^ eaTavpcoo-afiev Kai e^ov- 
 6evr]o-a/jiev Kai eiuL7rTvaavTe<; ; A\r]6(o^ ovto<; tjv 6 TOTe 
 Xejcov eavTov T^lov tov ^eov eivai. ITco? yap 6fjLoio<; 
 eKeivw. Et? tovto o/jLOiov^ tou? Tpayov<^ Ka\ov<; icrov<;' 
 Iva OTav eiScoaiv avTov Tore ep')(^ofjLevov eKifkaywaiv eiri 
 Trj 6fi0i0TT]Ti TOV Tpayov. 
 
 OvKOvv eiheTe tov Tpayov tov tvttov tov fieWovTo^^ 
 iraa'^eiv Ir/aov. Ti Se oti to epiov fxeaov tcov aKavOwv 
 TiOeaaiv ; Tutto? €<ttiv tov Iijaov ttj eKK\r]aia OefJievo^;, 
 OTI CO? eav OeXrj to epiov apai to kokkivov, eSei avTov 
 TToWa nraOetv^^, hia to eivai cpojBepav Trjv aKavdav, Kai 
 OXijBevTa Kvpievaai avTOv. Ovtco <}>r}(Tiv, 01 OeXovre^^ fie 
 iSeiv ", Kai a-y^aaOai puov Tr)<i ^ao-i\eia<; ^^ o^eikovcnv ^^ 
 6\ipevTe<^ Kai iraOovTe^ Xa/Seiv fie. 
 
 In MS. : — ^ eveTiXaro. ^ Trpocrexp-Tai. ^ TrpoaeveyKurai. ^ e/x- 
 'KTvaarai. ^ KaTaKevTrjaarai. ^ irepiQerai. ^ a(pepi. ^ €7ridi]. 
 ^ r}[iis. ^° iradiv. ^^ ihv. ^- (3a<nXiai. '■^ o<piKovatv. 
 
26 THE EPISTLE OF EAEXABAS. [viii., ix. 
 
 viii.] And what think ye this type was, that it was 
 enjoined on Israel that the men in whom their sins were 
 perfect should offer a heifer, and should slay it, and burn it ; 
 and then that the boys should take away the ashes, and put 
 them in vesels and should bind the scarlet wool around 
 a stick, (See, again, there is the type of the cross,) both 
 the scarlet wool and the hyssop ; and that thus the boys 
 should sprinkle the people one by one, that they might be 
 
 ^—cleansed from their sins ? / Consider how it is said to you in 
 simplicity. 
 
 The calf is Jesus ; the men who make the offering are the 
 sinners who brought him to slaughter. Then they are 
 no longer men [making the offering], there is no longer the 
 5 glory of the sinners. /And the boys who sprinkle are those 
 who preach to us the Grood Tidings of the remission of sins, 
 and the cleansing of the heart ; to whom he gave the autho- 
 rity of the Good Tidings (being twelve, in witness of the tribes, 
 because the tribes of Israel are twelve), that they might preach. 
 
 ^ And why are there three boys that sprinkle ? In witness of 
 Abraham, Isaac, and Jacob, because these men were great 
 
 ^ with God. ' And why was the wool upon the stick [or 
 wood] ? Because the kingdom of Jesus rests upon wood 
 [or the cross], and because they that put their hope on him 
 will live for ever. And why at the same time the wool and 
 the hyssop ? Because in his kingdom the days will be foul 
 and evil ; in which we shall be saved, because he who suffers 
 in the flesh will be healed through the foulness of the hyssop. 
 
 ^]' And on this account the things which stand thus are clear to 
 us, but are dark to them [the Jews] ; because they heard not 
 the voice of the Lord. 
 
 ix.] For he again speaks about our ears, how he circum- 
 cised our heart. The Lord says, in the prophet, " By the 
 
viii., ix.] BAPNABA EHISTOAH. 27 
 
 viii.] Ttva Se Bok€lt6 ^ rvirov ecvat, on evreraXTac rw 
 \aparj\ TrpocrcpepeLV ^ hajjuaXiv roui avhpa<; ev oh eccnv 
 d/jiapTLat reXeiai^, Kai (7(j)a^avTa<i KaraKatecv Kai aipeuv^ 
 Tore ra iraihia Girohov, Kac /3a\€iv ^ ei? ayyV} f^^^ irepi- 
 TiOevai TO epiov to kokklvov ein ^vkov (EtSe^ iraXiv 6 
 TUTTo? 6 Tov aTavpov,) fcat to epiov to kokklvov Kai to 
 vaacoTTOv, Kac oJtco? pavTt^eiv ra TratSa Ka6' eva tov 
 Xaov, Iva dyvL^covTao airo tcov d/mapTLcov ; Noetre *^ tto)? 
 ev aTrXoTTjTL XeyeTat vjjbiv. 
 
 'O fMoa^o'i 6 l7]aov^ eaTtv ol 7rpoa(f)€povT6<; avSpe? d/jLap- 
 TcoXoi ol irpoaeveyKavTe'^ avTOV eirt ttjv a<pa>y7]v. Etra ovk 
 6TC avSp6<i, OVK eTL dfjbapTcoXwv r) ho^a. 01 Se pavTi^ovTe^; 
 7racSt<i ol evayyeXiaa/LLevot rj/xiv Trjv aipeaiv tcov dfiapTLwv, 
 Kai TOV dyvca/jLov tt;? KapBia<;, ot? eScoKev tov evayye- 
 Xlov t7]v e^ovaiav, [ovaiv l(B' , et? fiapTvpiov tcov ^vXwv, 
 OTL L^' (f>vXaL TOV JaparjX,) et? to Krjpvaaeiv \ Aoa tl he 
 Tpei^ TratSe^ ol pavTi^ovTe<; ; Et? puapTvpiov A/3paa/jL, 
 laaK, laKcojS, otu ovtoo jxeyaXoi too Beo). 'Otl he to 
 epLov eiri to ^vXov ; 'Ort r] ^aatXeta Irjcrov ein ^vXov, 
 Kat OTL ol eXTTt^OFre? eir avTov ^rjaovTat et? tov aicova. 
 Ata TO he dfxa to epLov Kat to vaacoirov ; Otc ev ttj 
 j^aaiXeLa avTov rjfMepat eaovrai pvirapac Kat Trovypac ev 
 al<i rjfjbeLfi ^ awOrjcroiieOa, otl 6 aXycov crapKa hia tov pvirov 
 TOV vacrcoirov laTat. Kat hia tovto ovtw<^ yevofxeva rjfiiv 
 fxev eariv cj^avepa^ eKeivoi^i he aKOTecva ^, OTt ovk rjKovaav 
 (f>cov7](; K.vpcov. 
 
 ix.] Ae^ff. yap iraXiv irepi tmv wtlwv^ 7r(o<; irepteTe/JLev 
 rj/jLcov Trjv Kaphiav. Ae7et Ku^to? ev to) '7Tpo(f)7]Trjj Et9 
 
 In MS. : — ^ doKiTai. ^ 7rpo(T(pepiv. ^ reXiai. 
 voeirai. '^ Kqpvaaij/. " Tjfiis. ^ (jkotivu. 
 
 I. "^ epiv. * j3a\iv. 
 
28 THE EPISTLE OF BAENABAS. [ix 
 
 hearing of the ear they obeyed me." And again he says, 
 " By hearing those shall hear who are afar off ; they shall 
 know M'hat I have done ; and be ye circumcised in your 
 
 ^ hearts, saith the Lord." j And again he says, " Hear, O 
 Israel, for tliese things saith the Lord thy Grod ; Who is he 
 that wisheth to live for ever, let him by hearing hear the 
 3 voice of my servant." /And again he says, "Hear, O 
 heavens, and give ear, O earth, for the Lord hath spoken." 
 These things are in witness. And again he says, " Hear the 
 word of the Lord, ye rulers of this people." And again he 
 says, " Hear, O ye children, the voice of oiie crying in the 
 ^ desert." /Therefore He circumcised our ears, so that we 
 should hear the word, and not only that we should believe, 
 but also that the circumcision, in which they [the Jews] 
 trusted, should be abolished. 
 
 For He has declared that circumcision was not of the 
 flesh*; but they transgressed, because an evil angel in- 
 
 ^ structed them. / He says to them, " These things saith the 
 Lord your Grod, (here I find a command,) Do not sow upon 
 thorns, circumcise yourselves to your Grod." And why says 
 he, " Circumcise your stubbornness of heart, and be not 
 hard of neck " ? Eeceive again ; " Behold, saith the Lord, 
 all the nations have uncircumcision, and this people is uncir- 
 cumcised in their heart " t. 
 
 ^ But thou wilt say, "And indeed the people have been 
 
 ■**♦ V .' // circumcised for a seal." But so also are every Syrian and 
 
 Arab, and all the priests of the idols. Are those men also 
 
 part of their [the Jews'] covenant ? Moreover the Egyptians 
 
 ^T also are in circumcision. / Learn ye, then, children of love, 
 about all things ; that Abraham, the first who gave the cir- 
 
 ^ Comp. Eom. ii. 28. t Comp. Rom. ii. 29. 
 
ix.] BAPNABA EniSTOAH. 29 
 
 aicorjv coriov VTrrjKovcrav jiov. Kat 7ra\tv Xeyet, A.Korj 
 afcovaovrat ol iroppcodev, a eiroirjaa jvcocrovTaL' Kai 
 7r6ptT/jLr]6r]Te ^, Xeyeo }Lvpio<;, ra? Kaphia'^ vfJLwv. Kat 
 TTokiv Xejei, Akov6 lapayX, on raSe Xeyec Kvpto<; 6 
 Beo9 aov, Tt? eariv 6 OeXwv ^rjaat '^ et? tov accova, aKorj 
 afcovaarco tt;? (pa)vr]<^ tov iracSo'^ fiov. Kat iraXiv Xeyet, 
 A/cove ovpave, Kai evcoTt^ov yrj, ore Ku^to? eXaXrjcrev. 
 Tavra et? fiapTvptov. Kat iraXiv Xeyet, AKOvaare Xoyov 
 ILvptov, ap-)(0VTe<i tov Xaov tovtov, Kcti iraXiv Xeyeu, 
 AKOvcraTe, T€/cva, cjxjovrj'i (3o(jl)VTO<^ ev ty] epy/xo). Ovkovv 
 7r6pL€T6/jL6V TjjjLcov Tot? aKoa<^ Iva aKOvaco/iev Xoyov, kul /jlt] 
 fjbovov iTLaTevawfJuev r)/jL€L^ ^, aXXa Kat r) nrepLTOjir] ecj)' tJ? 
 ireiroiOaaiV KaTapyrjTai. 
 
 TlepcT0/jL7]v yap etprjKev ov crapKo^ yevrjOrjvat' aXXa 
 Trape/Brjcrav, otl ayyeXo<; Trovrjpo^ eaocj^L^ev avTov^. Aeyec 
 TTpo^ avTov^, Tahe Xeyei Kupio? 6 0eo? vficov, (coSe 
 evpLo-KO) €VToX7]y,) Mrj aireipeTe^ eir' aKavdac^, TrepcT/jiT]- 
 OrjTe^ TO) ©eft) v/bicov. Kac tl Xeyet TrepLTfjirjTe^ Trjv 
 (TKXrjpoKaphiav v/jLcov, Kai tov Tpa')(r]Xov v/jLcov ov aKXypv- 
 v6tT6 ; Aa^e iraXtv I Sou, XeyeL Is^vpio^;, nravTa ra eOvrj 
 a/cpofivaTcav, 6 Se Xao<; ovto'=; aTrepLT/jLrjTO^; Kap8ia<=;. 
 
 AXX' €peL<i '^, Ktxi fiT^v TTepLTeT/jbrjTai 6 Xao^ €69 cr(f)pa- 
 ycBa. AXXa Kac ira^ Svpo^; Kac Apayjr Kai iravTe<^ ol 
 
 l6p6i<; TCOV eiScoXcOV ^. Apa OVV KCLKeiVOC €K TT;? Sia6rjK7](i 
 
 avTwv eicriv ; AXXa Kai ol AiyvirTioi ev TrepiTop^rj eiaiv. 
 Ma^ere ovv, TeKva ayairr]^, irepi iravTwV OTi A^paa/x 
 
 In MS. : — ^ 7re.piTnr}9r]Tau - l^ae. ^ >?)U(s. * cireiperai 
 
 5 nepLTfii]9j}Tai. ^ TrepiTixrjTai. "^ epis. '^ iCioXtuv. 
 
30 THE EPISTLE OF BAENABAS. [ix., x. 
 
 cumcision, looking forward richly in spirit unto Jesus, prac- 
 tised circumcision, receiving the doctrines of the three letters. 
 i' Por it says, " And Abraham circumcised out of his household 
 eighteen men and three hundi^ed." 
 
 What then was the Knowledge given to him? Learn, 
 that it says " eighteen " first, and after making a pause, says 
 " three hundred." Thou hast the eighteen as Jesus ; and 
 because the cross in this one was about to have the grace, it 
 says, " and three hundred." It signifies Jesus therefore by 
 the two letters [IH], and by the one [T] the cross./ He 
 
 / [Abraham] knew this, because he placed in us the engrafted 
 gift of his covenant. Wo one has learnt from me a more real 
 w^ord ; but [it is for you] because ye are worthy. 
 
 X.] Why did Moses say, " Te shall not eat the swine, nor 
 the eagle, nor the quick-of-wing, nor the raven, nor a fish 
 which hath not a scale on itself " ? He took three doctrines 
 U- in his mind./ Moreover he says in Deuteronomy, " And I 
 will establish my ordinances with this people." Is it not, 
 then, Grod's command that we should not devour ? Moses 
 3 spoke in spirit. ' As to the swine, about this he meant. Thou 
 shalt not join thyself, saith he, to such men as are like 
 swine. 
 
 That is, when they live riotously they forget the Lord, but 
 when they come to want they remember the Lord ; as also 
 the swine while it devours, knows not its master, but when 
 it is hungry it cries out, and on receiving [food] is again 
 
 ^ silent./ " Neither shalt thou eat the eagle, nor the quick-of- 
 wing, nor the kite, nor the raven." Thou shalt not, he 
 means, be joined nor be like to such men, as know not how 
 by labour and sweat to procure the food for themselves, but 
 seize on that of others in their lawlessness, and while walking 
 about in guilelessness are watching, and are looking about for 
 
ix.,x.] BAPNABA EIIISTOAH. 31 
 
 7rpcoTO<; ir€pLT0fjb7]v 8ov<;, ev Trvevfiari irXovacw^i irpopXe- 
 -v/ra? 6t? Tov Irjcrovv, irepiere^iev, Xa/3cov 7' ypa/jUfMaTcov 
 Soyfjbara. Aeyei yap, Kat irepterepbev A/3paa/bL e/c tov 
 oiKov avTOV avSpa^i SeKaoKTco /cat TpLaKoatov^. 
 
 Tt9 ovv 1) hoOetcra^ avrcp yvwaL<; \ Ma^ere, otl tov<; 
 heKaoKTCO irpcoTOv^, Kai hiaaTripua 7rotriaa<; Xeyec rpcaKO- 
 aiov<^. To heKaoKTw e')(6L<; Irjaovv otl he 6 aravpo'^ ev 
 rovTcp 7]fieWev e%etv " t7]v %<xpfci/ Xeyec, Kac rpLaKoa-tov^;. 
 ArjXoi ovv TOV [Jbev Irjaovv ev rot? SvaLV ypa/jL/juacnv, Kac 
 ev T(p evi TOV crTavpov. OcSev otl ttjv €/ji(f)VT0V Scopeav 
 T779 hia6r)ic7]<; avTov Oefievo^ ev rj/jbiv. OfSet? yvrjaocoTepov 
 efiaOev air efiov Xoyov, aXXa otl u^lol ecre vfi€L<;. 
 
 X.] 'Otl Se Mwo-iy? eLirev, Ov (f)ayea-06 'XpLpov, ovt€ 
 aeTov, ovTe o^vTTTepov, ovTe fcopaKa, ovTe Lj^^dvv o? ovk 
 e-^eL XeiTLha ev eavTW ; TpLa eXa^ev ev Trj avveaei Soy- 
 fjuaTa. IIepa<; ye tol XeyeL avTOL<^ ev tw AevTepovo/j.o), 
 Kat hLaOrjcrofxaL irpo'^ tov Xaov tovtov Ta ^LKaLcop^aTa 
 /JLOV. Apa ovv ovk eaTLv evToXrj (deov to /jltj TpcoyeLV ; 
 Mwuctt;? 8e ev TrvevfiaTL eXaXrjcrev. To ovv yoLpLov tt^o? 
 TOfTO eLirev, Ov KoXXr]6r]o-r] , (J)7](tlv, av6p(OTroi<; tolovtol<^, 
 
 OlTLVe^ eLCTLV OflOLOL ')(Oip(DV. 
 
 TovTeaTLV, OTav airaTaXwcTLv eirLXavOavovTaL tov 
 TLvpLOV, OTav 8e vaTepovvTaL eTTLyLvcoa/covaLV tov Ku/otov 
 ft)? Kai o 'yoLpo'^ OTav Tpcoyet tov fcvpLov ovk oL^ev, OTav Se 
 TveLva^ Kpavya^eL, KaL Xa/Scov iraXLv aLcoira. OvTe <^ayrj 
 TOV aeTOv, ovSe tov o^vTTTepov, ovSe tov LKTLva, ovTe tov 
 KOpaKa. Ov jjLrj, cj)7](Tcv, KoXXijOrjar), ovSe OfioLcoOijo-rf 
 avOpwiroL'^ T0L0VT0L<; oiTLve<; ovk OL^aaLv SLa kottov KaL 
 l8pct)T0<i eavTOL<i iropc^eLv ttjv Tpo^rjv, aXXa apira^ovcTLV 
 Ta aXXoTpLa ev avo/juia avTcov, KaL irepLTrjpovaLV ev aKe- 
 paLoavvrj * TrepL7raTovvTe<i, KaL irepL^XeirovTaL TLva eK^v- 
 
 In MS. : — ^ doQiaa. - exiv. ^ ttlvu. ^ aicepeoffrvi]. 
 
32 THE EPISTLE OF BAENABAS. [x. 
 
 whom they may plunder in covetousness. As also those 
 birds alone do not procure food for themselves by labour ; 
 but sitting idle seek how they may eat the flesh of others, 
 being plagues in their wickedness. a 
 
 y "And thou shalt not eat," he says, "the Smyrna, nor the 
 polypus, nor the cuttle-fish ; they should not eat them." 
 Thou shalt not, he means, be like such men as are ungodly 
 to the end, and are already condemned to death, as those 
 little fishes, which alone are cursed, which swim in the deep, 
 not diving about like the rest, but which dwell in the earth 
 
 t below the deep. / " Moreover thou shalt not eat the hare." 
 Wherefore ? Thou shalt not be a corrupter of boys, nor be 
 like to such ; because the hare year by year enlarges its place 
 of discharge, for as many years as it lives so many has it. 
 
 / Moreover " Thou shalt not eat the hyena." Thou shalt not 
 
 be, he means, an adulterer, nor a corrupter, nor be like to 
 
 such. Wherefore ? Because that animal changes its nature 
 
 every year, and one time is male, and at another time female. 
 
 5 Moreover he properly hated the weasel. 
 
 Thou shalt not, he means, be such a one as those of whom 
 we hear committing wickedness in the body for uncleanness ; 
 nor shalt thou join thyself to women who commit wickedness 
 by the mouth and by uncleanness. Por this animal con- 
 
 <^ ceiveth in the mouth. / Then about meats, Moses having 
 received three doctrines, thus spoke in spirit ; but they after 
 the desire of the flesh received them as about food. 
 
 / David, however, accepts knowledge of the same three 
 doctrines, and says in like manner, " Blessed is the man who 
 walketh not in the counsel of ungodly," as the fishes go in 
 darkness into the depths; "and who standeth not in the 
 way of sinners," as those who sin while seeming to fear the 
 Lord, as do the swine ; " and who sitteth not in the seat of 
 
X.] BAPNABA Eni2T0AH. 33 
 
 (TcocTLV Sea TTjv 7r\€ov€^Lav. '09 Kat ra opvea ravra fiova 
 Sea KOTTov eavTOL^ ov 7ropL^€L TTjv Tpo(^r]v, aWa ap'ya 
 KaOrjfjbeva 6fc^rjT€i ttco^ aWorpca^; crapica<^ (j^ayrj, ovra 
 XoLfjLa rrj irovrjpia avrcov. 
 
 K<xt ov (pajij, (f)7](n,v, cr/jLvpvav ovSe ircoXvirav ovSe 
 (77]7TLay, ov fJLrj cpaycDcrLv, Ov fjurj, cf)7](TLv, ofMOicodTjcrj) 
 avOpwiroL'^ TocovTOC^ oiVtve? ecacv acre/Set^ 6t9 to TeXo?^ 
 Kat KeKpifjuevoL rjSr] tco Oavarca, w? icai ravra t<x c)(^dv8La 
 jiova eirLKarapaTa ra ev tco /SvOm vij^erac, fir) KoXvp.- 
 /ScDvra W9 KUL ra \oLira, aXka ev rrj yr) Karco tov j3v6ov 
 KaTOLKet^. AWa nau tov BaaviroSa ov firj <f>ayr}. Tlpo<i 
 TL ; Ov fjbTj yevrj 7raLSocf)6opo<;, ovSe 6/jLOiO)97]ar} toc<; tolov- 
 Tot9' OTC 6 Xaycoo<; Kar evcavrov TrXeove/crer ttjv a^ohev- 
 (TLv, oaa yap errj ^r) TOcravTa<; e^j^et rpvira^. AXX ovBe 
 TTjV vaivav^ ^^7?7' O^ 1^1) ^t^ctlv, yevrj fjiOi')(o<;, ovSe 
 <^6opev<=;, ovSs ofioicodrjar] tol<; tolovtol'^. 11^09 tl ; On 
 TO ^(oov TovTO Trap' eviavTOV aXXaaaeu ttjv (pvatVy Kao 
 T0T6 fiev appev, Tore OrjXv ytveTat^. AXXa Kai Tr}v 
 aXrjv e/jLLo-7](7ev KaXo)'^. 
 
 Ov fiy, (f>T]cnv, yevri6r)<^ tolovto^ otoL'9 aKovofiev avofiLa<i 
 7rocovvTa<; ev tm acofiaTL ^l aKaOapaiav ovhe Tai<; ttjv 
 avojjbiav TroLovcraL<^ ev tw aTo/iaTt, Kat aKaOapaia koXXt]- 
 Orjcret. To yap ^o)ov tovto tm aTOfxart Kvei. Hepu [xev 
 Tcov ^pco/iarcov XajScov Mcov(77]<^ Tpia hoyp^aTa ovrco^ ev 
 rrvevfian eXaXrjcrev, ol Be KaT eiriOvfitav tttj^ crapKO'=; ceJ9 
 irepi j3p(ocrew<; TrpoaeSe^avro. 
 
 Aafi/Savet^ 8e tcov avTcov Tptcov Soy/iiaTcov yvcoaiv 
 AavecS, Kau Xeyeu ofMOLco^, MaKapio^; avrjp 09 ovfc eiro- 
 pevOi) ev povXr) aae^wv, Ka6a)^ Kat ol i^Ove^i iropevovTai 
 ev cTKOTeo ^ et9 Ta ^aOrj' Kai ev oBw dp^apTcoXcov ov/c eaTrj, 
 Ka6co<; ol SofCOVVTe^ (^o^eiaOai'^ tov KvpLOV dfiapTavovcrtVj 
 0J9 ol X^^P^''' '^^^ ^"^^ KaOehpav Xotficov ovk eKaOiaev, 
 
 In MS. : — ^ jcaroiKt. - nXeove. 
 
 ^ Xafifiavi. ^ GKOTi. ^ (}>oj3i<79c 
 
34 THE EPISTLE OF BARNABAS. [x., xi. 
 
 the pestilent," as do the birds when sitting for their prey. 
 
 // Hold thou this in a perfect manner. /And Moses again 
 says about food, "And eat every thing cloven-footed and 
 that draweth up [the cud.]" 
 
 Why says he so ? Because when receiving nourishment 
 it knows Him who nourishes it, and resting upon Him 
 it seems to be made glad. He spake well, looking to the 
 commandment. What then does he mean? That we 
 should join ourselves to those who fear the Lord, to those 
 who meditate in their heart on the explanation of the word 
 which they have received, to those who preach the judg- 
 ments of the Lord and observe them, to those who know 
 that meditation is a work of gladness, and to those who 
 ruminate on the word of the Lord. And why the cloven- 
 footed? Because the just man both Malks in this world, 
 and also looks for the holy age. Look how well Moses 
 /-^ made his laws. But how could they [the Jews] perceive or 
 understand these things ? But we, rightly understanding 
 the commands, rightly preach as the Lord wished. Tor 
 this purpose he circumcised our ears and hearts, that we 
 might understand these things. 
 
 xi.] Let us inquire about this, whether the Lord took 
 care to show beforehand about the water and about the 
 cross. About the water indeed it was written of Israel 
 how they would not receive the baptism which bringeth 
 remission of sins, but would build up one for themselves. 
 
 i_ For the prophet says, " Be astonished, ye heavens, and let 
 the earth shudder yet more at this, because this people hath 
 done two things, and wicked things ; they have forsaken me 
 the fountain of life, and have hewn out for themselves a pit 
 
 3 of death. / Is my holy hill Sinai a desolate rock ? For 
 ye shall be as the young of a bird which fly away w^hen 
 
X., xi.] BAPNABA EniSTOAH. 35 
 
 KaOw^ TairereLva^ KaOrj/xeva eL^i dpTrayrjv. E^e reXetw?^. 
 Kat Trept, tt;? ^pcoaeco^ ttoXiv Xeyeo Mcoucr?;?, Kat 
 <f>a'yea6e ^ irav hi')(ri\ovv Kai fiapuKovfievov. 
 
 Tc Xeyec ; 'Ore rrjv rpocj^rjv Xa/ju^avcov ocBev rov rpe- 
 (f>ovTa avTOV, Kai e7r' avT(p ava7ravofi€vo<; evcfypaiveaOai * 
 oofcei. KaXft)? eiTrev /SXeircov ttjv evToXrjv. Tt ovv Xeyec ; 
 KoWaadaL fiera rcov cj^o^Sovfievcov rov Kvptov, [xera 
 Twv fiekerovvTwv 6 eXajBov Siao-TaX/JLa prj/naTO'^ ev rrj 
 KapSca, fjuera rcov XoXovvtwv ra ScKatco/LiaTa K.vpLOu Kai 
 rrjpovvTcov, /lera rcov ethorcov bii r] [jbeXiTrj eaTiv epyov 
 evcppoavvTjf;, Kai ava/JLapv/c<j)/j.evov rov Xoyov rov Kuptou. 
 Tt, Se TO hi')(riXovv ; 'On. Kai 6 ^iicaLO<^ ev tovtco T(p 
 KO(TfX(p irepiiraTei^ , Kac rov ayiov aiwva etc^eyerai. B\e- 
 Trere tto)? evo/jLoOeTTjaev Mcov(J7]<^ KaX(o<;. AXXa iroOev 
 eKeivoi^ ravra vorjaac t] avvievai; /H//.669 ^e Sitcaico'^ 
 V07]aavT€<; ra^i 6VToXa<i 8LKaicD<; XaXov/iev &)? rjdeXrjaev 6 
 KvpLo^;. Aia tovto irepiereiJiev Ta<^ aKoa^ rjfjbcov Kac Ta? 
 KapSta<;, Iva avvico/jiev ravra. 
 
 xi.] Z7]rrfcrcofji€v ravra, eu efieXT^aev ro) Kvptw rrpo- 
 (pavepcoaat rrepi rov v8aro<; Kai rrept rov aravpov. Hept 
 /jb€v rov vBaro'^ yeypairrai, em rov laparjX, irw^ ro /3a- 
 TrrtafjLa ro cpepov a(l)6aLv dfiapricov ov /jltj T-poahe^ovrac, 
 aXX' kavroL<; OLKohofXTjaovcrtv. Aeyet yap 6 7rpo^T]rr]<;, 
 YiKar7]9i, ovpave, Kai em rovrco rrXeiov^ (ppi^arco r) yr), on 
 Bvo Kai irovTjpa eiroirjaev 6 Xao^ ovro<;' e/jue eyKareXiirov 
 irrjyrjv <^cjl>7]<^, Kai eavroi<^ copv^av ^oOpov davarov. Mt; 
 Trerpa epriixo<^ eanv ro opo^ ro dyiov fiov %eiva ; Ecrecr^e^ 
 yap &)9 Trereivov'^ vocraoi aviTrra/Mevoi voaaia^ acfteipr)- 
 
 In MS. : — ^ TTF.Tiva. ^ reXiwp. ^ (payeaOai, * ev<ppeve(79ai. 
 ^ Trepnrari. ^ ttKiov, "* eaeadai. * ireTivov. 
 
36 THE EPISTLE OF BAENAIBAS. [xi. 
 
 V removed from the nest." j And again the prophet says, 
 " I will go before thee, the mountains I will make level, and 
 the copper gates I will break, and iron bars I will crush, 
 and I will give to thee secret hidden unseen treasures, 
 so that they shall know that I am the Lord God. And 
 
 t) thou shalt dwell in a lofty cave of a strong rock, and its 
 w-ater shall be faithful [or unfailing]. Te shall see a king 
 in glory, and your soul shall meditate on the fear of the 
 Lord." 
 lo And again it says in another prophet, "And he who 
 doeth these things shall be as a tree planted by the courses 
 of waters, which shall yield its fruit in its season, and its 
 leaf shall not fall off, and whatever he doeth shall prosper. 
 
 V Not so the ungodly, not so, but may it be as the thistle- 
 down which the wind sweepeth away from the face of the 
 earth. Therefore the ungodly shall not stand up in judg- 
 ment, nor sinners in the counsel of the righteous ; for the 
 Lord knoweth the way of the righteous, and the way of the 
 
 ^ ungodly shall perish."/ Mark ye how he has distinguished 
 the water and the cross to the same end. For this means. 
 Blessed are those who while trusting on the cross go down 
 into the water ; for their reward, he says, will be in its 
 season ; then, says he, I will repay. 
 
 And now the [prophet] says " Their leaves shall not 
 fall off." This means that every word which shall go 
 out of your mouth shall be in faith and in love, and for the 
 
 G conversion and hope of many. And again another prophet 
 says, "And indeed the land of Jacob was praised above 
 every land." This means that he will glorify the Vessel of 
 / ^ his Spirit [the body of Jesus]. ' Then what says it ? " And 
 there was a river flowing on the right hand ; and from it 
 arose beautiful trees ; and whoever shall eat of them shall 
 
xi.] BAPNABA EHISTOAH. 37 
 
 jxevoL. Kat iraXtv Xeyec 6 7rpo(f>T]TT]<;, l^yoj TropevcTOfiai 
 CfJiiTpocrOev aov, Kat opt] o/jloXlo), Kat 7rv\a<i ')^a\fca^ avv- 
 rpt^co, Kav /jLO)^\ov<i aiSrjpov^ avvKkaao}, Kai Scjoctco ctol 
 67](Tavpov<^ cncoTov<^, a7roKpv(f)OU<i, aoparov^i, Iva fyvcoaiv 
 on eyco Ku/Qto? 6 ©eo?. Kat KaroLKrjaei^ ev v-\\rrj\(p 
 a7r7]\ai(p Trerpa^ L(T')(vpa<^, Kat ro vScop avrov irtarov 
 /SaaiXea pbera So^?;? o-y^reade, Kai rj '^vy(r} vfxoyv /jLeXerrjcrec 
 cj)o3ov Js^vpiov. 
 
 Kat ttoXlv ev aWw 7rpo(f)r]Tr] Xeyei,, Kat earac 6 ravra 
 TTOtcov ft)? TO ^v\ov TO 7r6(pvT€VfjL6vov iTapa Ta<^ 8Le^oSov<i 
 Tcov vSarcov, 6 rov Kapirov avrov Scoaet ev Kacpw avrov, 
 Kai TO (f)vWov avrov ovk aTropvrjcrerai, Kat, rravra oaa 
 av iroir) KarevoScoOrjaerai. Of;^ ovrco^ ol acre/SeL'^, of;^ 
 ovT(o<;, aXX y (o^ 6 ^vof?, ov eKpirrrei 6 avefMo<; airo rrpo- 
 acoTTOv T^9 777?. Aca rovro ovk avacrrrjaovrai ol aae/3et<^ 
 ev Kpcaec, ovSe d/jLaprco\oL ev /BovXy BtKatcov' drtycvcoaKet^ 
 KvpLO<; 680V ScKaccov, Kat 6So<; aae^cov airoXeirai '. At- 
 crOaveade^ irco^ to vScop Kat rov aravpov em ro avro 
 ojptaev. Tovro yap Xeyet'^, MaKapLOi ol em rov aravpov 
 eXmaavre^; Kare(3r](jav ei? ro vBcop' on, Tov /xev fxtaOov, 
 XeyeL, ev Katpcp avrov, rore, (f)r)aiv, airohcoaco. 
 
 Nuv he 6^ XeyeL, Ta (f)vXXa ovk aTTopvrjaerai. Tovro 
 XeyeL, on irav prjfia 6 eav e^eXevcreraL e^ v/jlojv Sta rov 
 (TTOjjLaro^ v/jL(ov ev inareL ^ KaL ayairrj earaL, KaL eTrtarpo- 
 (j)7jv Kat eXTTLEa TToWot?. Kat ttoXlv erepo<; '' 7rpo<pT]rr]<; 
 XeyeL, KaL 7]v rj yrj rov laKco/B eiraLVOvpuevr] irapa iraaav 
 TTjv yrjv. Tovro XeyeL, ro (TKevo^ rov irvevfiarO'; avrov 
 So^aaeL. Etra tl XeyeL; KaL 7]v iroTafjio^ cXkcov e/c 
 Be^icov, Kai ave/SaLvev e^ avrov SevSpa oypata, Kat 69 av 
 
 In MS. : — ^ yeivdjaKi. ^ aTroXirai. ^ aKjOavenOai. ^ Xeyi. 
 
 Conjecture, 6 irpofrjTijs. ^ ttloti. " eraipos. 
 
38 THE EPISTLE OF BAENABAS. [xi., xii. 
 
 ii live for ever"*;, 'because we indeed go down into the water 
 burdened with sins and filth, and we come up again bearing 
 fruit in the heart, and haviug the fear [of God] and the 
 trust in Jesus in our spirit. "And whoever shall eat 
 of these will live for ever." This means, Whoever, says he, 
 shall hear these things which are being spoken [or preached], 
 and shall believe, shall live for ever. 
 
 xii.] In like manner he again distinguishes about the 
 cross in another prophet, saying, " And at some time these 
 things will come to pass, saith the Lord, when a tree shall 
 be bent down and shall stand up again, and when blood 
 shall drip out of the tree." Thou hast again about the 
 cross, and about him who is to be crucified. 
 
 o^ And he again speaks to Moses, when Israel is being 
 defeated under the foreigners. And that he might remind 
 them when being defeated that they were delivered up 
 to death for their sins, the Spirit says to the heart of 
 Moses, that he should make a figure of the cross of him 
 
 Q that was to suffer; "for unless," says he, "they put their 
 trust on him they will be defeated for ever." Moses there- 
 fore placed one weapon upon another in the middle of the 
 fight, and standing so as to be higher than all, stretched 
 out his bauds ; and thus Israel again conquered. Then 
 
 3 when he let [his hands] down, they were killed. '"Where- 
 fore ? In order that they should know that they cannot be 
 saved unless they put their trust on him [or on the cross]. 
 V And again in another prophet he says, " I have all the day 
 stretched forth my hands to a people unbelieving, and contra- 
 dictory to my just path." • 
 5" Again Moses makes a type of Jesus, that it was necessary 
 
 * Compare Eev. xxii. 1, 2. 
 
xi., xii.] BAPNABA EniSTOAH, 39 
 
 i>^yV ^? cLVToyi/ ^rjaeraL et? rov aiwva' on 77yLtet?^ fxev 
 Kara^aivo/xev^ et? to vBcop jef/.oyT€<; afMaprtcov Kai puirov, 
 /cat ava^aLvofjiev ^ Kap7ro(j)opovvT€<; €v rrj /capSta, Kac rov 
 ^o^ov, Kai Tr]v eXinSa et? rov Itjctovv €v tm Trvevfiaro 
 6-)(^ovT€(;. Kat 09 av (j^ayrj airo tovtcov ^rjo-erat et? rov 
 auova. TovTO Xeyei, 'O? av, (priaiv, aKovarj tovtcov XaXov- 
 fievcov, Kai iriaTevaeij ^rjaeTac et? tov atwva. 
 
 xii.] 'OyLtotft)? iraXiv irepu tov crTavpov oph^et ev aWo) 
 7rpo(j)7]Tyj Xe'yoiv, oto Kai iroTe TavTa avvTeXeadrjcreTat, 
 Xeyet Ku/Oio?, orav ^vXov KXcOy Kac avaaTy, Kai oTav e0 
 ^vXov al/jba aTa^y. E^et? iraXiv irepi tov aravpov Kai 
 TOV aTavpovaOai [xeXKovTO^. 
 
 Aeyei Se iraXiv Tfo yicovcrrj, iroXepLOVfievov tov TaparjX 
 VTTO Tcov aXXo(j)vX(ov. Kat iva viro/jLvrjcrei avTov<; TToXe- 
 fjLOVfJbevov^i, OTt hia ra? a/jLapTia<; avTcov irapehoOrjaav et? 
 BavaTov, Xeyei et? t7]v Kaphtav M&)cre«9 to irvevpia, Iva 
 iroiijay tvttov tov aravpov tov /LteXXovro? 7racr^etv_, on 
 eav jJLT], (^7]aiv, eXinaodaiv eir avTw et? tov atcova iroXe- 
 jjLrjdTjcTOVTai. TiOyaiv ovv Mojuctt;? iv ecj)' ev oirXov ev 
 IJi€a(p TJ)^ 7rvy/jLrj<;, Kai v-ylrrjXoTepo^; <7Ta66L<;^ iravTwv 
 6^€T€ivev^ Ta<; '^etpa^i^, Kai ovTco<i iraXiv eviKa 6 lo-parjX. 
 ^iTa oiroTav KaOeiXev ' eOavaTOVVTO, ITpo? Ti ; 'Iva 
 jvcoaiv OTi ov BvvavTai acoOrjvac eav /jlt] eir' avTcp eXiri- 
 G(D(Tiv. K.ai iraXiv ev erepcp 7rpo(p7]Ty Xeyei, 'OXrjv ttjv 
 rjfiepav e^ejreTaaa Ta<i ')^eipa<; fjuov 7rpo<; Xaov aireiOr) ^, 
 Kai avTiXeyovTa 68a) BiKata fiov. 
 
 TlaXiv Mwctt;? irocei tvttov tov Jrjaov, OTi Set ^ avTOV 
 
 ^ KarajSevofiev. ^ avajSevo/jifv. * (jraOi 
 e%eTivev. ^ X'P"^- ^ KcaQikev. ^ airiQr]. ^ Si. 
 
40 THE EPISTLE OF BAENABAS. [xii. 
 
 for him to suffer, and lie Mill himself make us to live, 
 he who they thought had perished, in the sign of Israel 
 falliug. For the Lord made every kind of serpent to 
 bite them, and they died, (since the transgression through 
 the serpent had happened in the case of Eve,) so that 
 he might convince them, that because of their transgression 
 ^ they were given up into the straits of death. / And more- 
 over this man Moses when commanding, " Ye shall not 
 have either a molten image or a grav'-en image for your 
 God," himself wrought that he should show a type of Jesus. 
 Therefore Moses wrought a copper serpent, and placed it in 
 an honourable manner, and called the people by pro- 
 ^ clamation. /AVhen then they came together they besought 
 Moses that he would offer up prayer for them, for their 
 healing. 
 
 And Moses spake to them, " When," saith he, " any one 
 
 of you shall be bitten let him come to the serpent which is 
 
 placed on the pole, and let him hope with belief that it 
 
 though dead is able to give life ; and immediately he will be 
 
 saved"*. And thus they did. Thou hast again in these 
 
 things the glory of Jesus, for in him and for him are 
 
 0^ all things f. /What again says Moses to Jesus the sou 
 
 of IN'aue [Joshua the son of Xun] when he gave to him this 
 
 name, as being a prophet, that all the people should only 
 
 hear, and that the Father would make all things known 
 
 Q about his son Jesus? /Moses therefore says to Jesus the 
 
 ' son of Nave, on giving him this name, when he sent him as 
 
 a spy of the land, '• Take a book in thy hands, and write 
 
 what the Lord saith, that thou shalt cut off from the roots 
 
 the whole house of Amalek, thou the son of God, in the 
 
 * Compare John, iii. 14. t Col. i. 16. 
 
xii.] BAPNABA EHISTOAH. 41 
 
 iraOeiv, Kai avTO<^ ^(ooirotTjcreL, 6v av So^ovacv airoXo)- 
 XeKevac, ev (T7]/jL€L(p^ ttltttovto^ tov laparjX. ^Trocrjaev 
 yap Kupto? iravra o^lv SaKvetv' avTov<i, Kai aTreOvjjaKOv, 
 {€7T€lS7} ^ 77 7rapa^aaL<; Sia tov o^eo)? ev Rva eyevero,) 
 iva ekey^y avrov^ ore Sia tt^j^ irapapaaiv avrcov et? 
 6Xf\jnv Oavarov Trapa^oOrjo-ovraL, Tiepa<; ye tol ol/to? 
 Mrjova7]<; €VT€LXa/ji€vo<;'^y Ovfc ecTTLV vjjLLv ovre ^wveuTov 
 ovre yXvTTTOv et? 0eov vfjitv, avro^; Trocet iva rvirov tov 
 \7]crov Sei^et. Uocet ovv Mwucr?;? '^oXkovv ocpLV, fcao 
 TidrjaLV ev8o^co<i, /cat K7]pvy/iaT(, KaXeu ^ tov Xaov. EX- 
 OovT€<i ovv eiTi to avTo eSeovTO Mcoaeo)^ Iva irepi avTcov 
 aveveyKrj Serjaiv irepc tt}^ caa€M<^ avTcov. 
 
 EtTrev Se Mcoo-?;? Trpo? avTOV<;, 'OTav, (^7}criv, 3^%% 
 T£? vfjjcov, eXOeTW eirc tov ocpcv tov ein tov ^uXov eirifcet- 
 fjbevov, Kai eXirtaaTO 'iTL(TTevaa<^ oti avTO^ cov V€Kpo<; 
 SvvaTac ^(ooTTOLTjcrai,' Kat 7rapa')(^p7]/jLa acoOrjaeTai. Kai 
 ovTco^ eiroiovv. E^j^et? iraXtv Kai ev TOVTOi<^ ttjv So^av 
 TOV Irjaov, oTi ev avTw Ta iravTa Kai et? avTov. Ti Xeyei 
 iraXiv MwL'cr?;9 Irjaov via) Nau?; e7ri9ei<^ avTw tovto to 
 ovojjba, ovTi 7rpo(l)7jTr], Iva fiovov aKova-y ira^ 6 Xao<i, oTt 6 
 UaTTjp iravTa (pavepoi irepi tov Tlov lyaov ; Aeyei ovv 
 Mft)L'0'7;9 l7]aov vio) l^avr] e7ndei<; tovto ovofia oiroTe 
 eirefJLirev avTov KaTaaKoirov t^? yv^, Aa/Se (Bi^Xtov ei^ 
 Ta<^ ')(eipa<^'^ aov, Kai ypa^jrov d Xeyei K.vpio<;, OTi eKKO^Iref^ 
 eK pi^cov TOV oiKOv iravTa tov A/jLaX7]K 6 vlo<; tov ^eov ctt' 
 
 In MS. . — ^ (XiJixioj. ^ daKvtv. ^ eiriSr]. ^ evTi\a[X6iws. ^ kuXi. 
 
42 THE EPISTLE OF BAENABAS. [xii., xiii. 
 
 / last days." ' Behold again, Jesus was not the son of man, 
 but the son of Grod, and was by a figure made manifest in 
 flesh*. 
 
 Since then they were to sa}^ that Christ was the son of 
 David, David himself, fearing and understanding the error 
 of the sinful, prophesied, " The Lord said to my lord, Sit 
 thou on my right hand until I make thine enemies a footstool 
 for thy feef't. And again thus says Isaiah, " The Lord said 
 to Cyrus, mine anointed one, whose right hand he held, 
 Nations shall yield obedience before him, and I will break in 
 pieces the strength of kings." Behold how David calls him 
 Lord and the son of God. 
 
 xiii.] And let us see whether this people or the former is 
 the heir, and whether the covenant is for us or for them. 
 ^ Hear then about the people, what the scripture says. "And 
 Isaac prayed for E-ebecca his wife because she was barren ; 
 and she conceived." " Then Eebecca went to inquire from 
 the Lord, and the Lord said to her ' Two nations are in thy 
 womb, and two peoples in thy belly, and one people shall be 
 more powerful than the other people, and the greater [or 
 elder] shall serve the smaller [or younger].' " 
 3 You ought to understand who Isaac was, and who Eebecca, 
 and about whom he has shown that this people should be 
 
 i_j greater than that. / And in another prophecy Jacob says 
 yet more clearly to Joseph his son, saying, " Behold, the 
 Lord hath not deprived me of thy presence ; bring thy sons 
 ^ to me that I may bless them." f And he brought Ephraim 
 and Manasseh, wishing that he should bless Ephraim [this 
 should be Manasseh], as he was the elder. Eor Joseph 
 brought [him] to the right hand of his father Jacob. And 
 
 * 1 Tim. iii. 16. t Matt. xxii. 44. 
 
xii., xiii.] BAPNABA EniSTOAH. 43 
 
 60"%aTa)V rcov rj/jiepcov. EiSe TraXiV, Irjaov^, ov')(^i vlo^ 
 avOpcoTTOVj aWa vlo<; tov Seov, tuttg) Be ev aapKc (jiave- 
 pwOei^* 
 
 ETret ^ ovv fjueXKovcnv Xeyeii/ ore ^pLaro^; u/o? Aa/3/.8 
 eartv, avTO<i irpo^rfrevei AajBcB (jio/Sovfjuevo^i Kai avvicov 
 TT^v irXavrjv tcdv ajiapTCoXttiV, Y^nrev Kvpio^i tco Kvptcp 
 jjbov, KaOov €K 8e^C(ov /xov eco<; av Oco rov^ 6')^0pov<i gov 
 viroTTohiov Tcov iToBcov crov. Kat irdXiv Xejet ouro)^ 
 }iaaca<;, EtTrev Kvpto<i rw ')(^piaT(ti fiov Kvpw ov eKpa- 
 TTjcrev TYj^ ')^6tpo<^ TTj'^ 8€^ia<^ avTov, eiraKovaai ^ e/jbirpo- 
 adev avTov eOvrj, Kat La'x^vv /SacriXecov Biapprj^co. Et8e 
 TTo)? Aa/SiS Xeyet avrov l^vpcov Kat vlov ©eof. 
 
 xiii.] EtSw/xev he et ovto<; 6 \ao<; K\r)povo/jLec eo 6 irpw- 
 T09, Kai r) BiaOrjKr] et? ?7yu.a9 r] et? €KeLvov<^, AKOvaare 
 ovv irepu tov \aov, tl Xeyet rj ypacprj. ESetro Be laaaK 
 irepi VepeicKa^ tt;? jvyacKo<; avrov, on areipa^ tjv Kai 
 avveXajBev. Etra e^rfkOev VejBeKKa irvOeaOai irapa Ku- 
 piov, Kai eiirev Kfpio? 7rpo9 avrrjv, Avo eOvrj ev rrj yaarpi 
 aov, Kai Bvo Xaoi ev ry KoiXia aov, Kai virepe^ei Xao^ 
 Xaov, Kai 6 fiei^ov ^ BovXevaei tco eXaaaovi. 
 
 Kiadaveadai ocjyeiXere ^ Tt? 6 laaaK, Kai ri<; rj Ve^eKKa, 
 Kai eiTi Tiv(DV BeBei'X^ev ^ on fxei^cdv 6 Xao'^ ovro^ t] eKeivo<;. 
 Kat ev aXXr} 7Tpo(f)7]Teia'' Xeyei (pavepcorepov 6 laKco^ 
 TTpo? Icoarjcf) tov vlov avTOV, Xejcov, IBov, ovk eaTeprjaev 
 fie Kvpio<; tov irpoawrrov gov irpoaa'yaye /jLoi tou? v/of? 
 crov, Iva evXoyrjGW avTov^. Kai Trpoar]yayev Yi(j)pai/ju 
 Kai Mavaaar], OeXcov tov ^(ppai/ji Iva evXoyrjarj, oti 
 TTpealSvTepo^ 7]v. 'O yap IwaTjcj) Trpoarjyayev et? ttjv 
 Be^iav X^i'pci TOV iraTpo'^ Ia/caj/3. Et8ev Be iaKoo^ tvttov 
 
 In MS. :— 1 eiri. ^ eiraKovae. ^ aripa. "* Conj. jxei^iov. 
 
 5 o^iXerai. ^ ceSixev. "^ irpocprjTia. 
 
7 
 
 44 THE EPISTLE OF BAENABAS. [xiii., xiV. 
 
 Jacob saw in spirit the type of the future people. And 
 what does it say? "And Jacob set his hands crosswise, 
 and placed his right hand on the head of Manasseh [this 
 should be Ephraim], the second and younger, and blessed 
 him. And Joseph said to Jacob, Change thy right hand on 
 to the head of Ephraim [this should be Manasseh] ; for he 
 is my first born son. And Jacob said to Joseph, I know 
 it, my child, I know it, but the elder shall serve the younger; 
 and he also shall be blessed." 
 (^ Ye see upon which of them it was fit, that this people 
 should be first and heir of the covenant. /If then moreover 
 through Abraham it was mentioned, we have the full per- 
 fection of our knowledge. AVhat then says it to Abraham, 
 when he alone on believing was placed in righteousness ? 
 " Behold, I have made thee, Abraham, the father of the 
 nations which believe in Grod though in uncircumcision" *. 
 
 xiv.] Yes, but let us know whether the covenant which 
 he swore that he would give to the fathers, to give to the 
 people, whether he has given it. He has given it, but they 
 4 were not worthy to receive it because of their sins. /Eor the 
 prophet says, " And Moses was fastiug forty days and 40 
 nights on Mount Sinai that he might receive the covenant 
 of the Lord for the people." And Moses received from 
 the Lord the two tables written in spirit with the finger of 
 the Lord's hand. And Moses when he received them brought 
 them down to give them to the people. 
 3) And the Lord said to Moses, " Moses, Moses, go down 
 quickly, because thy people, whom thou broughtest out from 
 the land of Egypt, hath broken the law." And Moses per- 
 ceived that they had made for themselves molten images ; 
 
 * Comp. Rom, iv. 3. 
 
xiii., xiT.] BAPNABA EIII2T0AH. . ,, 45 
 
 Tft) TTvev/jiaTL Tou Xaou rov fxera^v. Kat n Xeyei ; Kat 
 eTTOLijaev laKco^ evaWa^a^ ra? ')(eLpa<; ^ avTOv, Kai eire- 
 6r]Kev TT^v Se^Lav ein rrjv KecpaXrjv Mavaaarj rov Sevrepou 
 Kai vecorepov, Kai €v\oyr)o-6v avrov. Kat enrev loicTTjcf) 
 TT/oo? laKcolB, Merafe aov tt^v he^iav eiro rrjv KecjiaXrjv 
 ^(l)pac/jb, OIL TTpcoTOTOKOfi /jLOV vlo^ ecTTtv. Kat €i7rev laKco^ 
 irpo^ \aKwj3 '^, OiSa, t6kvov, oiBa, aXX' 6 /jbei^cov ^ SovXev- 
 aet TO) eXaaaovi' Kai ovto^ he evXoyrjdijaeTa/.. 
 
 BXeTrere eiri tlvwv eoiicev, rov Xaov tovtov eivai Trpcorov 
 Kat Tr}<; hiaOrjicri'^ KXrjpovo/jiOV. Et ovv ert Kai hia rov 
 A^paa/j, €/LLV7]a6r], aire^xofjiev to TeXeiov ^ ttj^ yvcoaeco^; 
 7)fjb(t>v. Tt ovv Xeyec tcd A^paa/x 6t6 [jlovo^ TrcaTeuaag 
 eTeOrj ei? SiKacocrvvrjV ; ISoi;, TeOetKa ^ ae A/Spaa/ju iraTepa 
 eOvwv T(DV iTLCTTevovTMV hi' aKpo^uaTtav tw (deep. 
 
 xiv.] Nat, aXXa eLScofiev €C rj hiaOrjKT], r}v (Ofiocrev 
 Sovvai Tot? TraTpaaiv hovvau Tcp Xaw, €t SeScoKev. AeSco- 
 K6V, avTOi Be ovK eyevovTo a^tot Xa/Setv 8ia Ta<^ dfjLapTLa<i 
 avTcov. Aeyec yap 6 7rpo(p7]Tr]<i, Kat r]v M.o)ucr7](; vrjaTeucov 
 6V opet ^ %Lva Tov Xajdeiv ttjv hLa6r]K7)v K.vpcov irpo^ tov 
 Xaov r)ijL€pa<; TeaaapaKOVTa Kai vvKTa^ p! , Kat eXa/Sev 
 Mwa-^? irapa ILvpiov ra? hvo irXaKat; Ta<; yey pafjLfM6va<^ 
 Tcp SaKTvXqy tt;? %et/Q09 Kvptov ev Trveup.aTO. Kat Xa/3(ov 
 M.(o(77](; KaT6(f)6p€V 77/30? TOV Xaov Sovvao. 
 
 Kat eiirev Kupto? tt/jo? Mcoayv, ^Icoarj Mcoctt], KaTa- 
 ^7]6t TO Ta^o<^, OTi 6 Xao^ aov 6v e^r]yaye<; €k 7779 Aiyv- 
 TTTOv rjvo/jLrjaev. Kat avvrjKev Ma>c7^9 OTt eirotrjaav eaf Tot? 
 ')(^cov€v/jLaTa' Kac eppu'^ev^ eK t(ov ')(€ op cov^ Ta<; irXaKa^, Kat, 
 
 ' opi. ^ eppecipev. ^ xipwv. 
 
46 THE EPISTLE OF BAENABAS. [xiv. 
 
 and he threw the tables out of his hands, and the tables of 
 As- the Lord's covenant were broken to pieces. 'Moses indeed 
 had received it ; but they were not worthy. And how we 
 received it, learn ye. Moses received it as being a servant *; 
 but the Lord himself gave it to us, that we might be the 
 ^ people of inheritance, since he had waited for us. /And he 
 was manifested, so that those [the Jews] should be made 
 / perfect in their sins, and that we, through the Lord 
 Jesus, who made us heirs, should receive the covenant of 
 Christ ; who was prepared to this end, that he when appear- 
 ing, redeeming from darkness our hearts which had been 
 already wasted unto death, and had been given up to the 
 sinfulness of error, should establish in us the covenant by 
 ^ his word. /For it is written how the Father commanded 
 him that redeeming us from darkness he should prepare us 
 a holy people for himself. 
 7 Therefore the prophet says "I the Lord thy Grod have 
 called thee in righteousness, and I will hold thy hand, and 
 \vill strengthen thee ; and I have given thee to be a covenant 
 for the people, to be a light for the nations, to open the eyes 
 of the blind, and to lead forth from fetters those who have 
 been bound, and out of the prison-house those that are 
 sitting in darkness." Therefore we know whence we have 
 Q been redeemed. /Again the prophet says, "The Spirit of 
 the Lord is upon me, because he has anointed me to preach 
 good tidings to the poor ; he has sent me to heal the broken- 
 hearted, to preach deliverance to the captives, and recovery 
 of sight to the blind, to proclaim the acceptable year of the 
 the Lord, and the day of recompense, to comfort all that 
 Q" mourn." / Again the prophet says, " Behold, I have set thee 
 
 * Heb. iii. 5. 
 
xiv.] BAPNABA Eni2T0AH. 47 
 
 o-vverpi/STjcrav al 7r\aK6<; tt;? Sia67}K7]<^ l^vptov. Mwcr?;? 
 fiev eka^ev, avroi Se ovk eyevovro a^Lou. ITco? Se 97/^66? ^ 1/ 
 €\a/3o/jLev fjLadere. Mcoar]^ Oepairwv cov eka^ev, avTO<i Be 
 KL'pfco? rjfjLLv eS(OK6v, €69 Xaov KkrjpovoiJiia^ hi r)jjLa<; viro- (tJL / 
 //.etva?^. Fj(f)avepa)6r) Se Iva KUKeivoL^ TeXeicoOwaiv'^ 
 TOi'^ afiapTTipaatv, Kai 97/xet? ^ hia lou K\r)povo/jbovvTO<^ 
 JLvpLov Irjcrou hia6r]Kqv ILpiarou Xa^co/uiev, 69 6i9 tovto 
 '^TOi/jLaaOr], Iva avTo<^ <payeL<;^, Ta<; ijStj SeSaTravrjfieva^; 
 •^ficov KapSca^; ra Oavarq), Kau iTapahehoiJieva<^ tj] t?79 
 7rXav7}<; avofjuia, XvTpwaajJbevo^ ck tov (tkotov^, hiaOiqTaL 
 ev Tjpjiv hiaOrjKrjv Xoyw. TepyaiTTat yap, 770)9 avrw 6 
 Uarrjp evTeXXeraf, XuTpcocrapievov r)/jLa<; e/c tou ctkotov^ 
 eavTw rjTOi/maae ' Xaov dyiov. 
 
 AeyeL ovv 6 7rpo(l>7]T7]<;, Eyco Ki;pi09 6 ©eo9 crov 6Ka- 
 Xeaa ae ev SiKaLoavvr} Kai KpaTrjao) t^9 %e'/309 * (Jov, Kat 
 icr')^va(o ae, Kai ehwKa ae €i<; hiaOrjKTjV yevov^, €.l<; </)a>9 
 eOvcov, avoi^ai^ o<^6aXpov^ rv<pX(ov, Kai e^ayayeiv eK 
 Becrficov ireirehrjixevov^, Kai ef olkov <^vXaK7)s: Ka67j/jL€Vov<; 
 ev aK0T6i^^. TivcoaKO/ji€i/ ovv iroOev eXvTpco6r)/jbev. UaXiv 
 6 7rpo(f)7]T7]^ Xeyei, Uvev/xa Ivvpiov eir' epue ov elveKev 
 €')(pL(Tev fjL€ evayyeXicraaOai irTcc^^oi^, airearaXKev jJie 
 i,a(7aa6ai tol'9 avvTeTpip./Jievov<i ttjv KapSiav, Krjpv^ai 
 ai')(^fxaXcoTOi'^ a<f)€(7iv, Kai TV(pXoL<; ava^Xe^jriv, KoXeaai^^ 
 evtavTov ILvpiov heKTOV, Kai rjpepav avTairoBoorecof;, 
 nrapaKoXeaai ^^ iravTa^ tou9 7r6vdovvTa<;. UaXiV 6 
 7rpo(j)r]T7]<; Xeyeij ISov, redecKa ere ei<; 00)9 eOvcoVj tov 
 
 In MS. : — ^ rjiiis. ^ vTrofxiva<s. ^ kukivoi. ^ Te\iu>9u)(Tiv. 
 
 ^ J7juts. ^ 4>avi's. "^ Conj. eTOifxacrai. ^ X^P^^- ^ avoi^e. ^° ckoti. 
 ^^ Kokeae. ^^ TrapuKaXecre. 
 
48 THE EPISTLE OF BAENABAS. [xiv., xv. 
 
 for a light to the nations, that thou shouldest be for salvation 
 unto the ends of the earth. Thus saith the Lord who re- 
 deemeth thee, the Grod of Israel." 
 
 XV.] Moreover it is written about the Sabbath in the Ten 
 
 Words [or Commandments], which He spoke to Moses face 
 
 to face on Mount Sinai, " And keep ye holy the sabbatli of 
 
 9 the Lord, with clean hands and a clean heart." / And in 
 
 another place he says, " If Israel my sons keep the sabbath, 
 
 ^ then I will place my mercy upon them." / The sabbath it 
 
 speaks of in the beginning of the creation [saying], " And 
 
 God made in six days the works of his hands, and finished 
 
 on the seventh day, and made it a rest, and made it holy." 
 
 l~4 Notice, my children, what he says, " He finished in six days." 
 
 This means that in six thousand years the Lord will finish 
 
 all things ; for with him the day means a thousand years ; for 
 
 David witnesses to me saying, that "a thousand years in 
 
 ? ^ thine eyes are as yesterday which is past, and as a watch in 
 
 ^ And he himself witnesses to me, saying, " Behold, a day 
 
 of the Lord shall be as a thousand years." Therefore, my 
 
 children, in six days, that is, in the six thousand years, all 
 
 S*" things will be finished. /"And he rested on the seventh 
 
 \ day." This means, when his Son on coming shall destroy 
 
 \>Jj^ the time, and shall judge the ungodly, and shall change the 
 
 [£> ^ sun and the stars and the moon *, then he will truly rest 
 
 I / on the seventh day. / Moreover he says, " Thou shalt keep 
 
 ^» it holy with clean hands and a clean heart." 
 
 ^ If then any one is now able to keep holy the day which 
 
 God made holy, otherwise than by being clean of heart in all 
 
 things, we are deceived./ And if, therefore, on resting properly, 
 
 7 
 
 Comp. Eev. vi. 12-17. 
 
xiT., XV.] BAPNABA EHISTOAH. 49 
 
 eivao ere 6i? (Tcorrjptav e&>? e(T)(^arou tt;? -yr;?. Ouro)? 
 \eyet, Ku/Jto? 6 Xvrpwaafjbevo'i ere, 0eo? IcrparjX. 
 
 XV.] Ert 07;v /cat irepc rov (TajS/SaTov yeypaTrrat ev 
 Toc^; Se/ca XoyoLf;^ €V oi<; eXaXrjaev ev rw opet^ Xiva irpo^ 
 M&JcTT^v Kara irpoacoirov, Kat djiaaare " to aa/S/Sarov 
 Kvpcov ')(epo-iv Ka6apaL<=; Kai KapSia Kadapa. Kat ev 
 erepw ^ Xeyec, Eav (j)vXa^oocnv ol vlol julov lo-parjX to 
 aa/S/SaTOP, rore eirtdrjaw to eXeo<^ /xov eir avTOV^. To 
 aa^/SaTOV Xeyec ev ap^V t"^? KTLcrea)<;, Kat eiroiriaev 6 
 0eo? ev e^ iifjuepai'^ Ta epya tcjv ')(^eLpcov^ avTOv, Kai awe- 
 TeXeaev Trj r) /Lie pa tyj ejSSojjLy, Kai KaTeirauaev auTrjv, Kac 
 rjyLaaev avTTjv. IIpoa-e')(^eTe, TeKva, tl Xeyec, to crvveTe- 
 Xeaev ev e^ i-jjiepai';. Touro Xeyec otc ev e^aicia')(^LXcot<^ 
 eTecrcv auvTeXeaec ' K.vpL0^ Ta avviravTa' rj yap rj/jiepa 
 Trap' avTcp arj/jcacvec'^ ')(^cXia eT7]' fxapTVpec yap /loc Aa^cS 
 Xeycov, otc ')(^cXca eTrj ev 0(f)6aX/jL0i<^ gov co? 7) rjfiepa rj 
 ep^^e? rjTC^ ScijXOev, Kac cpvXaKr) ev vvktc. 
 
 Auto? Be fioc fiapTvpec ^ Xeycov, ISov, rj/iepa TLvpcov 
 ecTTac CO? ')^cXca eTTj. Ovkovv, Teicva^ ev e^ i^fxepai^, ev 
 T0c<; e^aKca')(^cXioc<; eTecrcv, auvTeXeadijcreTac Ta avviravTa, 
 Kat KaTeiravaev ttj y/jcepa ttj et,' . Touto Xeyec, OTav 
 eX6cov 6 vio(; avTOv KaTapyrjcrec tov Kacpov, Kac Kpcvec ^ 
 T0U9 acre/3€t9, Kac aXXa^ec tov ojXlov Kac tou9 aaTepa^ 
 Kac T7]v aeXijvrjv, TOTe KaX(o<^ KaTairavaeTac ttj rjfiepa ttj 
 e^So/jcy. TIepa<i ye toc Xeyec, ^Aycaaec^; avTTjv ')(^epcrcv 
 Ka6apac<; Kac KapSca KaOapa. 
 
 Et ouv, qv 6 (^eo? rjfjcepav yycaaev vvv Tt? SvvaTac 
 aycaaaCj ec /jLT] Ka6apo<^ cov Trj KapSca ev iraacv, TreirXavr]- 
 fieOa. Et he ovv, apa TOTe KaXco^ KaTaTravofievoc ayia- 
 
 In MS. : — ' opi. ~ ayiaaarai. ^ eraipuj. * x'-P^^- ^ (TvvreXeai. 
 ^ (TlJfiCUVt. "^ jjiapTvpi. ^ Kpivi. 
 
 E 
 
50 THE EPISTLE OF BAENABAS. [xv., xvi. 
 
 then we shall keep it holy, when we ourselves shall be able, 
 after having been justified, and having received the promise, 
 when there is no longer any wickedness, and all things have 
 been made new by the Lord, — then we shall be able to keep 
 it holy, when we ourselves have first been made holy. 
 
 ^ Moreover he says to them, " Your new moons and your 
 sabbaths I cannot bear." 
 
 Te see how he says, " Tour present sabbaths are not 
 acceptable ; but that [sabbath] which I have made, in which, 
 when having made all things rest, I shall make the begiDuing 
 of the eighth day," that is, the beginning of another world. 
 O Therefore let us also keep the eighth day in joyfulness, in 
 which also our Lord Jesus the Christ rose from the dead, and 
 when he had been made manifest went up to heaven. 
 
 xvi.] Moreover about the temple I will tell you how the 
 wretched people [the Jews] wandering, put their hope on 
 the building, and not upon their Grod who made them, con- 
 
 i2— ^sideriug it the House of God. Tor almost after the manner 
 of the Gentiles they hallowed Him in [hallowing] the 
 temple. But how the Lord speaks, when abolishiDg it, 
 learn ye : " Who measured out the heavens with a span, 
 and the earth with a hand-breadth ? Was it not I ? saith 
 the Lord. The heavens are my throne, and the earth is a 
 footstool for my feet ; what house will ye build for me, 
 or which is the place of my rest ? " 
 
 ^ Te know that their [the Jews'] hope is vain. Moreover 
 t again says, " Behold they who destroyed this temple, shall 
 
 L4 themselves build it up." For because of their going to war 
 it was destroyed by the enemies, and now they and the 
 
 5"^ servants of the enemies shall rebuild it. / Again, it was made 
 plain how the city and the people and the temple of Israel 
 were delivered up. Tor the Scripture says, "And it shall 
 
XV., xvi.] BAPNABA EniSTOAH. 51 
 
 (TOfiev avTT]v, ore Svvrjcrofieda avroi hiKaiwOevTe^ Kai 
 airo\aj3ovTe<i rrfv eirayyeXiav, fXTjicert ovarj'^ tt;? avoixia<^, 
 Katvcdv he yeyovoTcov Travrcov viro rov Kupiou, — rore 
 hvvrjaofJbeOa avT7]v dyiaaat ^ avroo dytaadevTe'; irpwrov. 
 Tle^a? ye rot Xeyei avTOt<^, Ta? veojjb7]VLa<^ v/acov Kat ra 
 aa/3/3aTa ovk ave')(^o/jLat. 
 
 'Opare ^ ttw? Xeyet, Ov ra vvv aa/S/Sara Se/cra, aW 
 6 TreTTOLTjKa, ev (p, Karairavcra^; ra iravra, ap')(r}v r]ijbepa<^ 
 oyho7]<; 7roL7](Tco, 6 eartv, aWov koct/jLou ap^r]v. Aio Kat 
 ayojjiev Trjv rj/juepav rrjv oySorjv ei<; ev(ppoavv7]V, ev fj Kai 
 6 K.vpLo<i Tjfiwv Irjaov^ 6 ^piaro^i avearrj eic veKpwv, Kao 
 cf)avepa)6ei<; ave^i] et? ovpavov<;. 
 
 xvi.] Ert he Kat irepi rov vaov epco vfitv w? irXavca- 
 fievoi 01 TaXaLTTcopoL et? rrjv oiKoho/uLrjv rjXinaav, Kat ovk 
 eiri Tov ©eoF avTcov rov iroLTjaavra avrov;, &)? ovra olkov 
 Seov, S%eSov ei? ra eOvrj acfyiepcoaav yap avrov ev rw 
 vaw. AXXa irco'^ Xeyet livpto^ Karapycov avrov, fiaOere^' 
 Tt<? e/jLerprjaev rov ovpavov (TTTiOaixr), t] rrjv y7]v hpaicL * ; 
 Ovic eyo) ; Xeyet Kvpto^. 'O ovpovo<; jiot Opovo^, rj he yrj 
 vrroirohiov rcov rrohwv fiov, rrotov otKov oiKohojiTjcrere ^ 
 fjLOij 7] Tt? roTTO'i rrj'i Karairavae(D<; fiov ; 
 
 ^yvcoKare "^ ort fxarata rj eXirt^; avrcov. Uepa^; ye rot 
 iraXtv Xeyet, \hov, ol KadeXovre^ rov vaov rovrov avroc 
 otKohofJurjaovcrtv avrov. Ata yap ro iroXe/jtetv ^ avrov<^ 
 KaOypeOr] iiiro rcov e')(^6pcov, vvv Kat avrot Kat ol rcov 
 e')(6pcov virriperat avotKoho/x7]acoaLV avrov. UaXtv, o)? 
 e/jteXXev rj iroXt^; Kat 6 Xao? Kat 6 vao<i laparfX irapahtho- 
 adat e(pavepcodr], Aeyet yap y ypa^r], Kat ear at eir 
 
 In MS,: — ^ aytao-e. - oparai. 
 
 ^ l-iaOerai. 
 
 * dpaK€i. 
 
 oiKodofUjaerai. ^ eyvojKa-ai. 
 
 e2 
 
 
52 THE EPISTLE OF BAENABAS. [xvi. 
 
 come to pass in the last days that the Lord will deliver up 
 the sheep of his pasture, and their sheepfold and tower, to 
 destruction." And it happened as the Lord had spoken. 
 
 G? And let us seek if there be a temple of Grod. There is, 
 where he himself says that he will make it and fit it up again. 
 For it is written, " And it shall come to pass when the week 
 is ended, that the temple of Grod shall be built up gloriously 
 
 y in the name of the Lord." '' I find therefore that there is a 
 temple. 
 
 How then shall it be built in the name of the Lord ? 
 Learn. Before ye believed in our God the dwelling-place of 
 your heart was corrupt and weak, as a temple indeed built 
 by hand. For it was full of idolatry, and \^'as a house 
 of demons through doing such things as were opposed 
 
 y' to Grod. /But it will be built up in the name of the Lord, 
 (and notice,) so that the temple of God shall be built up 
 gloriously. How ? Learn. Having received the forgiveness 
 of sins, and hoping in the name of the Lord, we are become 
 new, being again created from the beginning. Therefore in 
 
 Q our dwelling-place God indeed dwells within us. How ? 
 
 His word of faith, the calling according to the promise, 
 the wisdom of the statutes, the commands of the teaching, he 
 himself prophesying within us, he himself dwelling within 
 us, opening to us, Avho were enslaved to death, the door of 
 the temple, that is, the mouth [of the preacher] ; by giving 
 to us repentance, he leads us into the incorruptible temple. 
 
 For he who wishes to be saved looks not to the man [the 
 preacher], but to Him who dwells wdthin him, and who 
 speaks by him ; being amazed at never having either heard 
 Him speaking out of his mouth the words, nor having 
 himself desired to hear. This is the spiritual temple built 
 up for the Lord. 
 
xvi.] ' BAPNABA EniSTOAH. 53 
 
 €(T')^aTO)V TO)V r}/x€p(ov, Kat irapa^coaei Kvpto<; ra irpo/Sara 
 T?;? vofji7](;, Kat rriv fiavBpav Kat rov irvpyov avrcov, et? 
 KaracfiOopav. Kat eyeveTO Kad^ a eXakrjaev Kupio?. 
 Zr}r7)cra}/jL€V Se ei eanv vao<; Seov. Ecrrtv, oirov avTo^ 
 Xeyec iroieiv Kat Karapri^eiv. VeypairTai yap, Kat 
 earai, r?;? €^8o/jiaBo<; (tvvt€\ov/jL€V7]<;, OLKo8ofir]0r]a6TaL 
 vao<; 0eou ev8o^co<; etto tm ovo/jbari Kvpiov. JLvpiaKco 
 ovv OTL ecTTiv vao^. 
 
 ITw? ovv OLKo8o/jL7]6r](7eTaL ein T(p ovo/xarc J^vpcou ; 
 Ma^ere^ Upo rov ijfia<; irLaTevaai tm ©eco 7)[iwv to 
 KaTOi/c7]Tr]pLov Tr)<; KapSia<; (j^dapTOV Kat aaOeve^^, co? 
 a\7]6w<^ oiKoSo/i7]To<i vao^ Sea ')(^eLpo<^'. 'Ore rjv TrX^^pet?^ 
 /jbev eih(Dko\aTpeia<^*, Kai tjv oiko^ haifiovLwv hta to iroieiv 
 oaa rjv evavToa tw ©ew. OtKoEofjurjOijaeTaL Se eiro to) 
 oyofiaTC J^vpcov, [7rpo(je')(eTe he,) Iva 6 vao'^ tov ©eou 
 6vSo^co<i OLKoSofjurjOrj. ITo)? ; Ma^ere. Aa/3ovTe9 ttjv 
 acjieatv twv apbapTKov, Kai eXircaavTe^; ein to ovofjua 
 ILvpLov, eyevofieOa Katvoi ^, TraXiv e^ cipXV^ KTi^o/xevoc. 
 Alo ev T(p KaT0LiC7)T7]pL(p Tj/uLCOv dk7]6(o<^ 6 %eo'i KaTOLKei ev 
 rj/jLLV. Otto)? ; 
 
 'O \oyo^ avTov Tr)<; iricrTeco^, rj K\,7]cn<i r/?? eTrayyeXta^;, 
 r) ao^ca tcov ScKaLco/jiaTcov, al evToXau tt;? StSaxv^j avTO^; 
 ev rj/JLLV TTpo^TjTevcov, avT0(; ev rjfiiv KaTOiicwv, tol<; tco 
 OavaTw Se8ov\(o/j.evoL<; avvycov ^ tj/jLlv ttjv Ovpav tov vaov, 
 6 ecTTCv aTOfJua' fxeTavoiav ScBov^; V/^tv, etaayei et? tov 
 a^OapTOv vaov. '0 yap ttoOcov acoOrjvac /SXevret ov/c et? 
 TOV avOpwTTov, aXka et? tov ev avTw KaTOiKovvTa, Kat 
 \a\ovvTa eir' avT(p, eicTr\r]aaofJievo<i ein tco firjSeTroTe, 
 /jL7)Te TOV \eyovTO<; Ta prjixaTa aKTjKoevac e/c tov aTOfiaTo^^, 
 /jL7]Te avTO<; TTOTe eirLTedvpirjKevai aKOveiv. Tour' ecFTiv 
 TTvevjiaTLKO^ vao<; oi,/coBo/jLovfievoi: to) TLvpLO). 
 
 In MS. : — ^ ixaQerai. - xipos. ^ 7r\r]pis. ^ eiduiXoXarpias. 
 ^ Kei^oi. ^ Conj. avoiycjv. 
 
64 THE EPISTLE OF EARNABAS. [xTii.-xix. 
 
 xvii.] As far as it was possible to explain to you in 
 simplicity, my mind and my soul earnestly hope that nothing 
 ^ has been omitted of the things which bear upon salvation. /For 
 if I should write to you about things which are beginning, or 
 those which are future, ye will not understand, because such 
 things are hid in parables. These things then are thus. 
 
 xviii.] Let us pass on to another kind of knoAvledge and 
 teaching. There are two ways [or paths] of teaching and 
 authority, the one of light and the other of darkness. And 
 there is much difference between the two ways. Tor over 
 the one are stationed the light-bringing angels of Grod, and 
 2^ ■ over the other men are the angels of Satan*. And He is Lord 
 from ages to ages ; but he [Satan] is prince of the present 
 time of wickedness. 
 
 xix.] The way of light then is this. If any one wishes to 
 
 travel the way to the appointed place he should press forward 
 
 by his works. The knowledge then that is given us for 
 
 ^ walking in this way is the following. /Thou shalt love Him 
 
 that made thee j thou shalt fear Him that formed thee ; thou 
 
 shalt glorify Him that redeemed thee from death. . Thou 
 
 shalt be simple in heart,) and rich in spirit. Thou shalt not 
 
 join thyself to those who walk in the way of death. 
 
 (^Thou shalt hate every thing which is not pleasing to God ; 
 
 C thou shalt hate all hypocrisy. Thou shalt not forsake the 
 
 ^ commandments of the Lord.' *Thou shalt not exalt thyself, 
 
 but thou shalt be lowly-minded in all thiugs.; Thou shalt 
 
 not contrive glory for thyself. Thou shalt not take evil 
 
 counsel against thy neighbour. Thou shalt not give over- 
 
 ^/ boldness to thy souL , Thou shalt not commit fornication ; 
 
 thou shalt not commit adultery; thou shalt not corrupt 
 
 * 2 Oor. xii. 7. 
 
xvii.-xix.] BAPNABA Eni2T0AH. 55 
 
 xvii.] E^' oaov rjv ev hwarw kul dTrXorrjTL Zrfkwaai^ 
 
 VfjLiV €\7rC^€L fJLOV 6 VOV^ Kai 7} '^V'X^r] TT} eTTtOvflLa fjLOV fJirj 
 
 TrapaXeXoiTrevat' re rcov avyKOvrcov et? acoTrjpLav. Eav yap 
 irept Twv evecrrcoTcov t] fxeXXovrcov ypay^ao vfxLV ov fjurj 
 vo7)ar]Te^, Sia to ev 7rapa/3oXaL<; KeiaOaL^. Tavra [lev 
 ovT(o<;. 
 
 xviii.] Mera/Scofiev ye ecj) erepav yvcoaiv Kat Sc8a')(7]v. 
 'OSoL Svo etatv ZLha')(r]^ Kai e^ovaLa<;, i) rov (pcoro<i Kat 77 
 Tov (TKOTov^. Atacjyopa Se ttoXXtj tcov Svo oScov. E^' tJ? 
 //.ev yap etcnv Terayixevoi (pcorarycoyoo ayyeXoc tov ©eou, 
 e^' 019 Be ayyeXoi tov %aTava. Kai o [lev eaTi Kf^io? 
 aiTO atcovcov Kat et9 tou? aiooya<;, 6 Be ap'^wv Kaipov tov 
 vvv TTj^ avojjLLa<;. 
 
 Xix.] 'H OVV 6S09 TOV (f)C0T0<i eCTTLV TOi aVTT], Eav Ti9 
 
 6eX(ov 6B0V oSeveiv eiru tov copiaixevov tottov airevo-rj tol^ 
 epyoi^ avTOv. Ecrriv ovv rj SoOecaa" i)/xtv yvcocri^ tov 
 TrepiTTaTeiv^ ev TavTy TOcavTi]. AyaTTTjaet^ tov iroirjaavTa 
 ere, (f)o^r]d7](T7j tov ae irXaaavTa, ho^aaeL<i tov ere XvTpco- 
 aa/j^evov eK OavaTov. Ec?; cnrXov<; Trj KapBia Kai irXovaio^i 
 TO) TTvev/iaTL. Ov KoXXrjdrjay jxeTa Tropevo/xevcov ev oSco 
 ^avaroi;, 
 
 M.ia7](Tec<i irav 6 ovk eaTiv apeaTov tcd ®ew^ /it(T7]o-eL<i 
 Traaav vTroKpLcnv. Ov fiT] eyKaraXiTTrj^i evToXa<; Kvpiov. 
 Ovk ijyjrcoaeL'i aeavTOV, ear) Se TaireLVOippcov^ Kara nravTa. 
 Ovk apeL<i^ ein aeavTOv So^av. Ov Xif]p.y\rr) ^ovXrjv 
 TTOvrjpav Kara tov ttXtjo-lov crov. Ov Swcrei9 tjj '\jrv)(r} 
 GOV 6paao<i. Ov '■/ropvevaei^, ov /J.oix^vaei';, ov iratSo- 
 
 In MS. : — ^ drjXwae. ^ TrapaXeXnrevai. ^ vorjarjrai, * KeiaOe. 
 doOiaa. ^ TrepiTranv. '' TUTrivotppiu'V. ^ apis. 
 
56 THE EPISTLE OF BAENABAS. [xix. 
 
 youths^ The word of Grod shall not go out from thee with 
 the impurity of certain persons, ^ou shalt not take e-vil 
 coujxs,el. Thou shalt not accept persons when reproving auy 
 one for falling off [from the faith]. (Thou shalt be meek, 
 thou shalt be gentle, thou shalt tremble at the words which 
 thou hast heard^ Thou shalt not bear malice against thy 
 5^ brother. (Thou shalt not be of doubtful mind, whether a 
 matter shall be or not^ Thou shalt not take the name 
 of the Lord to a vain word. Thou shalt love thy neighbour 
 as thyself. \Thou shalt not destroy a child by abortion, nor 
 again shalt thou slay it when born.^ 
 
 (Thou shalt not withdraw thy hand from thy son, or from 
 thy daughter ; but from childhood thou shalt teach them the 
 to fear of God^ /Thou shalt not be covetous of what is thy 
 neighbour's. Thou shalt not be grasping ;(nor shalt thou be 
 joined in thy soul with the haughty, but thou shalt keep 
 company with the lowly and the righteous.^ (Thou shalt 
 receive as good the difficulties which come upon thee, 
 y knowing that nothing comes to pass without God.) Thou 
 shalt not be of two opinions, nor talkative. Thou shalt be 
 subject to masters as to the image of God, in modesty and 
 fear.^; ^Thou shalt not give orders to thy slave or thy maid- 
 servant in bitterness, since they trust in the same God ; lest 
 \ they shall not reverence the God who is over both;\|or he 
 
 Q came not to call having respect to persons, but those for 
 }f whom he had prepared the spirit.^' Thou shalt communicate 
 "^^ in all things with thy neighbour, Can d thou shalt not call 
 1 things thine own ; for if ye are joint partakers of what is 
 incorruptible, how much more of corruptible thingsi Thou 
 shalt not be hasty -with thy tongue ; for the mouth is Death's 
 snare .y 
 
 * James, i. 8. 
 
XIX.] BAPNABA EniSTOAH. 57 
 
 (f)9opr]aei^'^. Ov fir) aov 6 X070? rov ©eou e^ekOrj ev 
 afcaOapaia tlvwv. Ov Xrj/n'xjrrj /3ovX7]v irovrjpav. Ov 
 XTJiM-^r] TrpocrcoTTOv eXej^at " nva ein TrapaTrrcofiarL. Eay 
 TTpav^i, €<J7] i)av)(^LO<^, ear] rpe/icov tov<; Xoyov^ ov<; 7]K0vaa<;. 
 Ou /JLV7]acfcaK7]a€t<; tw aSeXcj^o) aov. Ov /ir) Si^jrvx^oreL'; 
 irorepov earat t] ov. Ov pur] Xa/Sy^ ein pbarato) ro ovofia 
 Kvpiov. K.<ya7nrja6i^ rov ttXtjctlov aov &)? eavrov. Ov 
 (f)OvevaeL<^ tekvov ev (pdopa, ovSe iraXtv yevvrjOev airo- 
 KTevei<;. 
 
 Ov /XT] apei<; rrjv %e6pa aov airo rov vlov aov, rj airo 
 T779 6vyaTpo<i aov, a\Xa airo veorrjTo^s SiSa^ec^ cj^o/Sov 
 (t^eov. Ov pL7] yevr] eTTtdvfKov ra rov TrXrjaiov aov. Ov 
 puT] yevj] 7rXeoveKT7]<;, ovSe KoXXydrjajj eic "^1^1^%??? aov puera 
 {jyJrrjXcov, aXXa puera raTrecvcov^ Kai hiKaKov avaarpacpijay. 
 Ta avpu/Saivovra aoi evepjrjpLara co? ayaOa irpoahe^rj, 
 eLSco<i on avev Seov ovSev ycverat'^. Ovk eay Styvcopcov, 
 ovSe yXcoaacoSr]^;. 'Tirorayrj KVpioi^ 0)9 rvrrco ©eou 
 aia')(yvr] nai (j)0^03. Ov pur] e7nra^ei<^ SovXm aov rj 
 TraiStaKT) ev iriKpia, roL<; em rov avrov 0eov eXiri^ovaiv, 
 pLT} TTore ov pLT) (f)o/37]67]aovraL rov eir' apL<^orepoi<^ @eov' 
 on OVK rjXOev Kara irpoacoTTOv KaXeaat ^, aXX' e^' ov<; ro 
 irvevpua rjroLp.aaev. Kotvcovi/cret? ev iraaiv rep TrXijatov 
 aov, Kai OVK epei<^ ihia eivai' et yap ev rca a^6apra> 
 KOLVcovoL eare, rroao) puaXXov ev (f)6aproL<; ; Ovk ear) 
 7rpoyX(oaao<;, 7rayc<; yap ro aropua Oavarov. 
 
 In MS. : — ^ 7raido>p6opri(jis. - eXey^e. ^ Tairivojv. 
 
58 THE EPISTLE OF BARNABAS. [xix., xx. 
 
 Q As far as possible thou shalt be pure in thy soul. .Be not 
 
 stretching forth thy hands to receive, while drawing back in 
 giving. "") 'Thou shalt love as the apple of thine eye every one 
 
 / ^ that speaketh to thee the vrord of the Lord^' / Night and day 
 thou shalt remember the day of judgment, and shalt seek 
 every day the persons of the saints ; either labouring at some- 
 thing by word and work and toil, and going forward to 
 encourage, and meditating on saving a soul by the word ; 
 or through thy hands thou shalt work for the redemption of 
 // thy sins. ^^Thou shalt not hesitate to give; nor when giving 
 shalt thou grumble^' Grve-to every one that asketh of thee*, 
 (and thou wilt know who is the good recompenser of the 
 reward. Thou shalt guard what thou hast received t, neither 
 adding to it nor taking from it J.j 
 
 To the last thou shalt hate evil and shalt judge justly. 
 
 I X^ Thou shalt not make a quarrel ; vj:hou shalt pacify those that 
 fight, bringing them together; [God] will recognize it in 
 thy sins. (Thou shalt not go to prayer with an evil con- 
 science. This is the way of hght.) 
 
 XX.] But the way of the Black one is full of crookedness 
 and cursing ; for it is an eternal way of death with punish- 
 ment, in which are the thiugs which destroy their souls — 
 idolatr}^, over-confidence, arrogance of power, hypocrisy, 
 double-heartedness, adultery, murder, rapine, haughtiness, 
 transgressions, craft, malice,'^wilfulness, poisoning, want of 
 ^ fear of God. Persecutors of the good, hating truth, loving 
 falsehood, not knowing the reward of righteousness, not 
 cleaving to what is good, not attending to just judgment, 
 nor to the widow and orphan, watching not in fear of God, 
 but towards wickedness, men from whom meekness and 
 
 ^ * Matt. V. 42. t 1 Tim. vi. 20. \ Comp. Rev. xxii. IS. 
 
six., XX.] BAPNABA EHISTOAH. 59 
 
 Oaov Svvaaat,^ virep tt;? -^frvxv^ ^ou dyv€V(7€L<;'. Mr) 
 yivov^ 7rpo<i fiev to Xa/Setv eKretvcov'^ Ta§ '^eipm^, irpo^ 
 TO Bovvac (TvaTeWcov. Kyairriaei^ &)? Kopvjv tov o<p6a\fxov 
 GOV iravTa tov XaXovvTa aoi tov \oyov Kvpiov. Mvr]- 
 aOrjo-rj rjfiepav Kpiaeco^ vvkto^ Kat r^fxepa^, Kai eK^rjTrjaei^ 
 KaO' kicaaTrfV r^fiepav ra irpoawira tcov ayccov, r) oia 
 \oyov Kat epyov Kat kottov kottlwv tl, Kai Tropevof^evo^; 
 et? TO irapaKaXeaaL ^, icai fxeXeTcov et? to accaah 'yjruxv^ 
 T&) Xoyo), 7] Bta TCOV X'^ipwv'^ aov epyaay et? XvTpov 
 d/jLapTLcov o-ou. Ov BLaTao-et<;^ Bovvac, ovBe 3t8ou9 
 yoyyvo-et^;. UavTL tcd auTovvTi ae SlBov, yvcoay Be rt? o 
 TOV fiLadov KaXo^ avTairohoTrj^. ^vXa^ei<i d irapekaPe^^, 
 jjL7]Te TTpoadeL^ ^^ fjL7]Te a(f)aip(ov. 
 
 Efc? reXo? fMLarjaei^ Trovrjpov, Kat Kpivet^ BiKaLw^. Ov 
 7roLr]aeL<; cr%tcryua, eipTjvevaei^; ^a^op^evov^ avvayaywV 
 €^op.oXoy7]a6L ev dp.apTLai<; aov. Ov irpoae^ei^ eiru 
 TTpoaev^n^ ^^ o-vveLB7]a6i ^^ Trovqpa. Autt; egtiv rj 63o9 
 
 TOV <^«T09. 
 
 XX.] 'H Be TOV MeXavo? 6Bo<; eaTcv aKoXta^ Kai KaTapa^ 
 fieaTT]' 6S09 yap ecTiV OavaTOv accovta yLtera Tcp^copca^, ev 
 Xi ecFTiV Ta airoXXvvTa tt/i/ -ylrvxV^ avTcov, eiBcoXoXaTpeta , 
 OpaavTT)^, v-^fro^ Bvvafieco<;, v7roKpL<n<;, BtTrXoKapBtaf 
 p.oixtci, (j)ovo^j dpirayr], vireprjc^avia, Trapa^aaet^, BoXof;, 
 KttKca, avOaBua, c^appLaKia, acpo/Bia ©eou. AicoKTac tcov 
 ayaOcov, p.taovvTe'^ aX7]6etav'\ ayaircovTe^ -y^evBr], ov 
 yivcocTKOVTe^ fjnaOov BiKaioavvT]^, ov KoXXco/ievoc ayaucp, 
 ov Kpiaei BiKata, x^P^ '^^^ opc^avcp ov irpoaexovTe^, 
 aypviTVOvvTe^ ovk et? (po^ v Seov aXXa eirt to Trovrjpov, 
 
 In MS. : — ^ ^vvaae. ^ ayvevais. ^ ■ 
 « irapaKaXeae. "^ x'^P^^- ** SiaTCiais. 
 ^^ eidioXoXarpia. •'- aX)]9iav. 
 
60 THE EPISTLE OF BAENABAS. [xx, xxi. 
 
 patience are far off and at a distance, loving vanity, following 
 Aiv.^'"'- after recompense, not pitying the poor man, not labouring 
 for him that is overburdened, clever in slander, not knowing 
 Him that made them, murderers of children, destroyers of 
 God's workmanship, turning away him that is in want*, and 
 oppressing him that is afflicted, advocates for the rich, unjust 
 judges of the poor, doing wrong in all things. 
 
 xxi.] It is well for him who has learnt the judgments of 
 the Lord, such as have been written, in them to walk. For 
 he that keepeth these will be glorified in the kingdom of God. 
 He that chooseth those [other] things will be destroyed 
 together with his works. Tor the sake of this there will be 
 ^ a resurrection, for the sake of this a repayment. ^ I beseech 
 you the superiors, if ye receive any of my good knowledge, 
 ft take counsel among yourselves towards whom ye shall carry 
 
 3 it out ; forsake not what is right. / The day is at hand in 
 > which all things will perish together with the evil one. The 
 
 V Lord is at hand, and his reward. ■ Again and again I beseech 
 you, be good lawmakers to yourselvesf, continue faithful 
 counsellors for yourselves, take away from among you all 
 hypocrisy. 
 'S~ And may God, who rules over all the world, give you 
 wisdom, intelligence, understanding, knowledge of his judg- 
 es ments, patience. /And be ye inquiring what the Lord 
 requires of you, and perform it ; so that ye may be found in 
 *^'' the day of judgment. And if there is any good be careful to 
 remember me, meditating on these things, so that [my] 
 desire and watchfulness may result in some good. I beseech 
 T you, asking it as a favour, 'Until the noble Vessel [the body 
 of Jesus] shall be with you, do not fail towards any one of 
 
 * Matt. V. 42. t Comp. 1 Cor. vi. 1. 
 
XX., xxi.] BAPNABA EIIISTOAH. 61 
 
 (hv fiaKpav Kai iroppw TTpavrrj^ Kai vTro/iovrj, ayairoyvre^; 
 liaTaiOTTjTa, hiwKovTe^ avraiToho[xa, ovk ekeoiVTe<^ tttw^ov, 
 ov 'iTovovvT€<; 6in Karairovov/jievM, ef^^epei?^ eu Kara- 
 \a\ta, ov yLvcoa/covre^ tov iroLrjaavTa avrov^, (povec^; '^ 
 T6KV(ov, cf)6op€L^ ^ irXacT/jLaTO'; Seov, a770(TTpe(j)o/j,€voi tov 
 evSeofjuevov, Kai KarairovovvTe^ tov 6Xi/3ofievov, TrXouatcov 
 wapaKkTjTOi, irevrjTcov avo/moi, KpiTat, iravT^ dfjbapTTjTOt. 
 
 xxi.] KaXov eaTtv fiaOovTa ra 8Lfcaioo/iaTa tov Is^vpiov, 
 oaa yeypaiTTat,, ev tovtol^ irepnraTeiv. 'O yap TavTa 
 TTOLCov 6V TTj ^aaiXeia tov ©eou 8o^acr67]a6Tar 6 e/cetva 
 6KX€yo/xevo<; fieTa tcov epycov avTov avvairoXeiTai^ . A^a 
 TOVTO avaaTaaL<;, Sea tovto avTairohofjua. E^wtcd tou? 
 v7r€pe)(^ovTa^ ei Tiva /lov 'yvcofX7]<; ayaOr]^ Xa/a/SaveTe^, 
 av/ub/BovXcav €)(^6T6 jJueB' eavTwv 6t<? ou? epyaarjaOe' to 
 KaXov p.7] evXeiiTiiTe^ . Ev^u? i) rj/juepa ev y avvairoXenaL^ 
 TravTa tco irovrjpoj. E7yu? 6 Kupto? /cat 6 [JiLa6o<i avTOv. 
 Ert K,ai eTL epwTW vfia<;, eavTcov ytveaOe^ vojioOeTat 
 aya6ot)v, eavTcov p^eveTe av/jL/SovXoL ttlcftol, apaT€ ^ e^ 
 vpLcov iraaav viroKpiaiv. 
 
 'O Se Seo^, 6 TOV iravTO^ Koap^ov Kvptevcov, Scoy vpav 
 ao^tav, avveaiv, €'7Ti(7Tr)p.7]v, yvoyaiv tcov Bifcatcop^aTcov 
 avTov, viTop^ovyv. ViyveaOe he eK^rjTOvuTe^ to i^rjTet^^ 
 Kupto? a<f>' vp.wv, Kai 7roieLTe^\ Iva evpedrjTe^^'^ ev r)p^epa 
 Kptaew;. Ef. he tl eaTtv ayaOov, p^veta^^ p^vrjpoveveTe^"^ 
 pov, yu,eXeTft)VT69 TavTa, Iva Kat rj eircdvp^ta Kai rj aypvirvia 
 €69 TL ayaOov ^(opTjarj. EpcoTco vpa<; X^P^^ aiTovp^evo^, 
 'E&)9 eTL TO KaXov %Kevo<; eaTtv^^ p.ed' vp,wv pbrj epXeLTrrjTe^^ 
 
 In MS. :— ^ evxfp's. ^ i>ovis. ^ (pOopis. * avvairoKiTai. 
 
 5 Xajit|8av6rai, ^ ev\nrr]Tai. "' avvairoXiTai. ^ yeiveaQai. 
 
 ^ aparai. ^^ lr]Ti. ^^ TvoieiTcu. '^ €vpe9i]Tai, ^'^ fxvia. 
 
 ^* /xviJUOveveTai. ^^ Oonj. earai. ^^ evXnnjTai. 
 
f 
 
 C2 THE EPISTLE OF BARNABAS. [xxi. 
 
 yourselves, but seek these things earnestly, and fulfil every 
 command ; for this is fitting. "Wherefore I have the more 
 hastened to write from where I was able to be safe, in order 
 to cheer you. Children of love and peace, may the Lord of 
 glory and of all grace be with your spirit. 
 
 The Epistle of Baknabas. 
 
xxi.] BAPNABA Eni2T0AH. 63 
 
 firjSevt eavrcov, aWa (rvve')(^co^ eK^rjretre^ ravra, Kai ava- 
 7rXr]povT€' iraaav evToXriV eanvyap a^cov. Alo /xaWov 
 eaTTOvSaaa ypa-^at^ a(f>^ cov rjSvvrjOrjv, ei? to evcj^pavac 
 v/iia^, crco^6cr6aL. Arya7rr]<; reicva Kat eLpV/VTj^;^, 6 Kupio? 
 T779 So^T]'^ Kai 7raa7)<; ^a/?iT09 /lera rov irvevfjuaro'; vfjucov. 
 
 EniSTOAH 
 
 BAPNA 
 
 BA. 
 
 In MS. : — ^ 6KZ)]TiTai. - avairXripovTai. ^ ypaxpe. * iprjvT]?. 
 
WORKS BY THE TRANSLATOR. 
 
 The Holy Bible translated, being a revision of the Authorized 
 
 English Version. 
 The Book of* Isaiah, arranged chronologically in a revised 
 
 translation and with historical notes. 
 Short Notes to accompany a revised translation of the Hebrew 
 
 ScrijDtures. 
 The New Testament, translated from Griesbach's Text. Thir- 
 teenth thousand. 
 Critical Notes on the Authorised English Version of the New 
 
 Testament. Second Edition. 
 The History of the Hebrew Nation and its Literature. Third 
 
 Edition. 
 Texts from the Holy Bible explained by the help of the Ancient 
 
 Monuments. Second Edition. 
 The History of Egypt from the Earliest Times till the Conquest 
 
 by the Arabs in a.d. 640. Sixth Edition. 
 Alexandrian Chronology. 
 Egyptian Inscriptions from the British Museum and other 
 
 Sources. 216 Plates in folio. 
 Egyptian Hierogh'phics ; being an Attempt to explain their 
 
 Nature, Origin, and Meaning. AVith a Vocabulary. 
 Egyptian Antiquities in the British Museum described. 
 Egyptian Mythology and Egyptian Christianity ; with their 
 
 Influence on the Opinions of Modern Christendom. 
 The Decree of Canopus in Hieroglyphics and Greek. 
 The Ptosetta Stone in Hieroglyjjhics and Greek. 
 Hebrew Inscriptions from the Valleys between Egypt and 
 
 Mount Sinai in their original characters, with transla- 
 tions and an alphabet. Parts I. and 11. 
 The Chronology of the Bible. 
 A Short Hebrew Grammar without points. 
 The Book Genesis I.-XVIII. and XX.-XXV. 10, without 
 
 points, and with prefixes and suffixes detached. 
 The Journeys and Epistles of the Apostle Paul. Third 
 
 Edition. 
 An Inquiry into the Age of the Moabite Stone. 
 
Theological Seminary-Speer Ubrary 
 
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