CORNELB 
 
 UNIVERSIXI 
 
 library: 
 
Cornell University Library 
 BS2940.T5 H31 1887 
 Teaching of the Apos^'es, newly edited, 
 
 3 1924 029 296 114 
 
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 f^"^' 11?"?,*,?^ - CIRCULATION 
 DATE DUE 
 
 
 
 
 
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 GAVLORO 
 
 
 
 PRINTEDINU.S.A 
 
Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029296114 
 
THE TEACHING OE THE APOSTLES 
 
 (AIAAXH TON AnOCTOAQN) 
 
CAMBEIDGE : 
 
 PRINTED BY C. J. CLAY, M.A, AND SONS, 
 AT THE UNIVERSITY PRESS. 
 
THE TEACHING OF THE APOSTLES 
 
 (AIAAXH TQN AHOCTOAQN) 
 
 NEWLY EDITED, WITH FACSIMILE TEXT AND A COMMENTARY, 
 
 FOR 
 
 THE JOHNS HOPKINS UNIVERSITY, BALTIMORE, 
 
 FROM THE MS. OF THE HOLY SEPULCHRE, 
 
 {CONVENT OF THE GREEK CHURCH,) 
 
 JERUSALEM, 
 
 BY 
 
 J. KENDEL HARRIS, 
 
 FOKHEELY FELLOW OF CLAKE COLLEGE, CAMBKIDSE, 
 PROFESSOR OF BIBLICAL LANGUAGES AND LITEEATUKE IN HAVEKFORD COLLEGE, PENNSYLVANIA. 
 
 BALTIMORE : 
 
 PUBLICATION AGENCY OP THE JOHNS HOPKINS UNIVERSITY. 
 
 LONDON : 
 
 C. J. CLAY AND SONS, 
 CAMBEIDGE UNIVEESITY PRESS WAREHOUSE, AVE MARIA LANE. 
 
 1887 
 
5 S 
 
 S. ¥/b 
 
 oo 
 
 >- 
 
PEEFACE. 
 
 n^WO years have elapsed since I had the opportunity of 
 -*- presenting to the notice of scholars a small tract con- 
 taining three pages of photographs taken from the now famous 
 MS. which contains the Teaching of the Apostles. Only one 
 of these pages contained any part of the Teaching itself, and 
 that was a fragment of the opening chapter : but the publica- 
 tion answered its object, which was chiefly the demonstration 
 that the hand which wrote the Teaching was the same that 
 was found in the previously edited and unquestioned epistles of 
 Clement which the Bryennios MS. presented for the first time 
 in a complete form. The edition of these facsimiles was de- 
 signedly limited in the hope that before long the enquiries made 
 by Dr Charles R. Hale, through whom they were obtained, might 
 result in the acquisition of a complete series of photographs of 
 the Teaching. This hope has now been happily realised, partly 
 through the negotiations initiated by Dr Hale with the Patriarch 
 of Jerusalem, and partly through the enthusiastic co-operation and 
 scholarly sympathy of Mr Henry Gillman, the United States Consid 
 in that city. To these two gentlemen the Christian scholarship 
 of the West owes a debt of gratitude for their efforts to 
 secure in the completest form possible the publication of the 
 recovered memorial from the early days of the Faith. 
 
 Nor should it be forgotten that in the case of a unique 
 document, the publication of an exact reproduction is a virtuovis 
 act on the part of the University that undertakes it. Photo- 
 graphy is a literary fire-insurance of the first importance, and 
 
vi PREFACE. 
 
 should be employed much more than it has been, where there 
 is any risk of the disappearance of important historical monu- 
 ments. This consideration is of itself sufficient to ensure the 
 approval and support of scholars for the reproduction undertaken 
 by the Johns Hopkins University. 
 
 The rest of the book is an attempt on the part of the 
 Editor to gather up the results of the criticism bestowed upon 
 the text of the Teaching during the past four years. Much of 
 what has been said on the subject is, of necessity, volatile ; but 
 the solidities of interpretative criticism are beginning to appear, 
 and the time must be nearly come for their collection. No 
 attempt, however, is made to repeat everything true that has 
 been said on the subject; nor to trace every detail of exact 
 statement to the first person who put it in print. To do so 
 would be to make a mere study of origins out of a labour of 
 love. 
 
 A received text of the Teaching is happily almost ours, 
 a received commentary does not enter into the dream of the 
 most audacious of critics; and the Editor is so sensible of his 
 own imperfect discipline in theological matters, that he only 
 asks that the interpretations which he presents may meet with 
 a continuance of the tolerant judgment which has been shewn 
 to his previous efforts by those who are better scholars than 
 he. " For if the readiness is there, it is acceptable according as 
 a man hath, not according as he hath not." 
 
 J. KENDEL HARRIS. 
 
 Haveefoed College, 
 Pa. 
 
 CORRIGENDA. 
 
 Page 1, last line of text. Read t.itirji iariv 
 
 Page 2, line 15 of text. Read exmv Swa-ei 
 
 Page 7, line 9 of text. Read crov iariv 
 
 Page 74, line 2 of text. Read the Gnosis on Genesis, 
 
ACKNOWLEDGMENTS. 
 
 In behalf of the Johns Hopkins University under whose auspices the 
 following pages appear, a few words of acknowledgment are due to those 
 who have conjiributed to the publication. 
 
 In common with the world of scholars we owe our thanks first to Bishop 
 Bryennios, Metropolitan of Nicomedia, the discoverer of the manuscript, and 
 the original editor of the printed text, which was published in 1883. 
 
 In September, 1884, the Rev. C. R Hale, D.D., then of Baltimore, and 
 now Dean of the Cathedral at Davenport, Iowa, addressed a letter to the 
 President of the University, proposing to visit Constantinople and to make 
 an effort while there to secure for publication photographic copies of the 
 pages of the Didache. An official letter was accordingly sent to him 
 authorizing him thus to act as our representative. He also carried with 
 him letters of introduction to the Patriarch of Jerusalem, from the Patriarch 
 of Alexandria, and from the Secretary of the Holy Synod of Russia. Upon 
 reaching Constantinople he was taken by the Librarian of the Hellenic 
 Philological Syllogos to see the library of the Most Holy Sepulchre, attached 
 to the residence of the Patriarch of Jerusalem, where the Didache was then 
 kept, and after some hesitation, the Archimandrite in charge permitted him 
 to take photographs of three pages of the so-called Bryennios manuscript. 
 Reproductions of these pages were published in Baltimore in March, 1885, 
 under the editorial supervision of Mr J. Rendel Harris, at that time holding 
 among us the chair of New Testament Greek and Paleography. 
 
 A little later Dr Hale wrote us from Jerusalem that he had seen the 
 Patriarch, who consented that photographs of the entire work should be taken 
 for publication in Baltimore. It had been already determined by His 
 Blessedness to bring the manuscript from Constantinople to Jerusalem, and 
 consequently it was evident that there would be some delay in the fulfilment 
 of his promise. But early in 1887, after the manuscript had been received 
 in Jerusalem, the United States Consul in that city, Henry Gillman, Esq., 
 who had been hospitably received by the Patriarch, was authorized by him to 
 proceed with the undertaking. The photographs were accordingly made, and 
 as soon as they were received in Baltimore were placed in the hands of Professor 
 Harris, the result of whose critical studies is now submitted to scholars. 
 
 Grateful acknowledgments are therefore due to His Blessedness, NicoDE- 
 MUS, Patriarch of Jerusalem, for the enlightened spirit which led him to 
 grant our request and enable us to give to the world an exact reproduction 
 of this valuable manuscript; to the Rev. Dr Hale for the original suggestion 
 of this publication and for a personal presentation of our request to the 
 Patriarch ; to the United States Consul in Jerusalem, Henry Gillman, Esq., 
 for his careful supervision of the photographic work, and for the skill and 
 courtesy with which he carried on all the later negotiations ; and to the 
 Editor, Professor Harris, of Haverford College, for his care in bringing out 
 this volume. 
 
 DANIEL C. GILMAN, 
 
 President. 
 Johns Hopkiks University 
 October 1, 1887. 
 
TABLE OF CONTENTS. 
 
 Transcription or Text .......... pp. 1 — 10 
 
 Description of the Jerusalem Codex and suggested Emendations . 11 — 14 
 
 Secondary Authorities for the Text ...... 14 — 61 
 
 Obscure Passages of the Teaching ....... 62 — 77 
 
 Hebraisms of the Teaching ........ 78 — 90 
 
 Integrity of the Teaching and Genealogical Relations of the 
 
 Authorities for its Text ........ 90 — 94 
 
 Supposed Montanism of the Teaching ...... 95 — 96 
 
 Additional Notes .......... 97 — 107 
 
 Plates. 
 
THE TEACHING OF THE APOSTLES. 
 
 TRANSCRIPTION OF TEXT. 
 
 Note.- — Obvious errors of transcription are recorded in the margin : editorial cor- 
 rections of any weight are given at the foot of the page. 
 
 AiSap^iJ Tcov StoScKa airocrroAwv. f ol. 76 a 
 
 c. i. 1 AtSavj) Kvpiov Sici riov SuScKa aTrocrToAwi' tois Wvetjiv oSoi 8vo 5°, "— 
 
 ^ . ,_ A/ r Cod. 5uo 
 Deut. X1IX.15 
 Jerem.xxi.8 ,(.„ v , -■ a ' Sj.^S^ \^> 
 
 £t<jf /ita TTj'; Conji' /cat jata tov t/avarov oia<popa oe iroA-Arj /xera- 
 
 2 ^ T<3i' 8uo d8(3v 7] fiiv ovv oSos t^s ^wi^s cctto' aunj" TrpajToi/- dyaTrt}- ° • "" 
 
 H. 1 ° ■ ""' 
 
Fol. 76 b 
 Cod. ei 
 For the form 
 of /i7) in Cod. 
 cf . ^vxxi in fol. 
 77 a, Un. 21 
 
 Cod. i(7TiV 
 
 Cod. oi'x' 
 
 Cod. Svo 
 Cod. t(s 
 
 Cod. Tk 
 Cod. alovTVTi 
 
 Cod. TTT^p 
 
 Cod. Ws 
 
 Cod. x^'P"! 
 
 2 T//^ TEACHING OF THE APOSTLES. 
 
 crci9 Tov Scdv Toi' TrOLrjaavrd ere' Scvrepov tov irXijo'iov o'ov ws (TfavTov Travra 
 Se oo"a iav OeXi^cryi furj yiv^crdai crof Koi crv aWo) jiaj; Trotcf tov- 3 
 Tiov Se TuSi' Xoytov t; StSa^^i^ kcrriv avrrj' eiXoyeire Tovs Karapiaixevovs 
 vjjlv Kol TTpoa-ev^eaOe VTrep t&v i)(Opojv vp.£v vrja-Tevere 06 virep roiv 
 BiuiKOVToiv v/nas' -rroia yap X"P'5 ^"'' ayo-TToji tovs ayairwi'Tas 
 
 u/xas' oux'' '*'"•' ™ e^VTj TO avTO ttolovctiv, vp.el's Se ayaTrarc Tovs fxi- 
 arovvra<s vp.a';- Kal ov)( c^ctc e-j(0p6v' d.Tri)(ov toji/ o-apKiKcov koX (TWixaTiKtiiv i-!n6vp.iu>v. 4 
 lav Tis croi 8w pdiruTixa €is T»;i/ Se^tav o-iayova o-rpei/fov avTO) (cat ttjv 
 aXXijv Kttt lo'ij TcAetos' eav dyyapevcry cri tis p-iXiov ev VTraye ft€T auTOv 
 Suo' cav apjj TIS TO ip.a.Ti6v <rov 80s avT<3 Kai tov )(i,Twva' idv A-a^j; 
 Tts aTTO crov to crov /xy diraiTiC ouSe yap ^vvao'a.i' TraVTi Tw aiTovvTi ce 5 
 81S01; KOL p,rj diraCTeC ira.o'i ydp Oikei SiBocrOai, o iraxijp Ik T(2v i8t'(<)i' 
 Xapio'jW.aTCDV' /xaKaptos o 8i8oiis KaTa ttjv ivTo\i]V aOSoi 
 
 ydp iaTLV oval tw Xapt/SdvovTi' el ftcv yap )(peLav c^wv Xafi/Savu tis a- 
 ^(oos eo^rai' o 8c /u,^ xpeiav i^mv ■ 8mo-et BiK-qv' IvaTi e\aj3e Kal 
 £ts Tt' £V crvvo'^rj Se yevo'/xevos i^iraaOrjcriTaL irepl <uv tirpa^e' Kal ov- 
 K i^ikevaeraL CKuOeV l^^XP'-^ "^ airoSu tov ea-)(a,Tov KoSpdvTrjv. 
 
 dXXd Kal TTipl TOVTOv Se etpijTai" tSpooTaTco 7; iXirj/jLO(rvvrj (tov eis 6 
 Tas X€ipdi uov /Aexp'9 av yv<3s TtVi SuSs' Sturepa Se JvtoXt; t^s 8180x175' ii. 
 ov (^ovevtreis' ov fJi,oi)(cv<Tw;' ov irat8o06opr)o-eis' ov ■n-opvevo'eis' ou xAe- 2 
 i/'ets" ou juayeuo'eis" ov ipapfiaKevaeii' ov (fiovevcrus tIkvov iv <f>0opa- 
 ovSi yevvrjOevTa aTroKTeveis* ovk lTnBvp.rjaw Tot tov ttXtjo-lov ovk iiTLOp- 3 
 Kr/o-£is' ov i/zevSo/xapTvpi^o-eis" oij KaKoXoyr/(retS" ov juvijcrtKaKjfo-ets' 
 
 Deut. vi. 5 
 Lev. xix. 18 
 Tob. iv. 16 
 
 Matt. V. 4* 
 
 Luke vi. 32 
 
 1 Pet. i). 11 
 Matt. V. 39 
 
 Matt. V. 48 
 Matt. V. 4,1 
 
 Luke vi. 30 
 
 Matt. V. 26 
 
 Deut. V. 17 
 
 i. 4. lege cum Bry. ko(jixikwv (v. Const. Apost. vii.). 
 
 6. lege cum Bry. Stj. Br. ISpaaira. Hilg. lSp\i(Ti,Ta. Ham. n^ SpaxO'^roi etc. 
 ii. 3. Bry. yewrjd^v. 
 
THE TEACHING OF THE APOSTLES. 3 
 
 4, 5 OVK etry Siyvuifiwv ovSe SiyXojcro-os' irayis yap 6avaTov -q 8tyX(ocrcri'a' ovk e- 
 
 6 (TTat o Xoyos crov i/zeuSi^s ou k6vos" aAAd /j,€/AecrTii)/i£vos wpdier ovk etiy 
 
 iTAeove/CTj;?" ovoe apira,^' ovSe viroKpi-nj'S' oiSe KaKoijOrj'S' ov8e VTreprj- 
 
 Lev. xix. 17 7 <^avos" ov Xiyi^g /iovXrjv -jrovypav Kara tov ttXtjitlov (toV ov /xianjcru^ Travra 
 
 Jude22, 23 avOpbiTTOV dWa ovs p-lv ikiy^wi' Trepi 8e (Sv Trpoceviy ovs Se ayavnytrcis wep Cod. afoj/ 
 
 iii. 1 Tiyv ij/v)(rjv aoV tckvov /u.oij (jievye aTro Travros 7rov»ypoC' /cat airo iravTOS o/ioiov avTOv' 
 
 2 /iij yivov dpyiXos' oSijyei yap t; opy^ Trpos tov (jiovov fjLrjSi ^-jjXtuTjfs' yttvySe e- Cod. /xt; 5^ 
 
 passim 
 
 3 pitTTiKos" /arySe Ov/xikos' Ik yap rovrmv aTravTinv <j>6voL yei/voivTaf tIkvov fJLOV Cod. yeviSvTai 
 
 JU.5J ytVou iTrSvfx.iqTq'i' o'Siyyci yap tj iTTiOvp-ia wpo^ ttjv iropviiav' ixTjBk al(T)(po- 
 
 Xoyos" fxrj&e v{j/rj\6<j)0a\p.o's' Ik yap TovTdiv dircivTuiv fj.oi)(eLai yivvwTai.' Cod. /ioixeiat 
 
 sup. ras. 
 
 4 TeKvov p-ov /xrj yivov olavocTKOTro^' lirci^rj oSrjyel cis Trjv €t8a)XoXaTpi'av" Cod. i-n-el Svj 
 
 passim 
 
 p.r]S€ ETraotSo's' p.rj8€ p.a6rjp.aTLK6^' jitijSe irepiKaBaipiiiv' prj^il 6e\e 
 
 avrd l3X4ireiV £k yap tovtoiv aTraVTinv eiStoXoXarpta yewdraf T€kvov 
 
 5 /xou /xi/ yivov i/'evtrrr/s' €7retS7j o'S^jyet to ij/ev(Tp.a eis tjjv kXotti^i'' lUiyoe 
 ^tXapyupos" ju.?jSe k£vo'8o|os' £k yap tovtmv dwavTuiv, KXoirai ytvvMVTat. 
 
 6 TCKVor /U.OU ;«.?7 ytVou yoyytiCTOs" iirei8r] oSijyet eis r>;v fikacr(f>rjpLav. 
 p-ySi av6d8rj%' pLrjBk irovripoippiiiv Ik yap tovtoiv aTrai'TOJi' pXa- 
 
 Ps. xxxvii.ll 7 cr<j)r]p,iai yevvwvraL- 'adi. 8e irpavs' £ir£i oi Trpaeis K\r]povop,r]- 
 
 8 croucrt tjJv yiyv ytVov p.aKp66vp.o<s- Kal kXerjjjLUiv Koi aKOKOs- /cat 
 
 jg jjjyi_ 2 i^tru'xtos- Kat ctya^ds- /cat Tpe/Awv Toiis Xo'yous StaTravTos- ous ^Kovo-as- o^x vV«o-£ts Cod. oix i'pii- 
 
 cet treai'TOj' 
 
 9 creavTo'v ou'Se 8(i)o-eis ry xpvfQJ a-ov Opdaor ov KoXXrj6^<TtTaL ?? i//ux'7 o'o^' 9°^- liera has 
 
 10t3i QiSCnpt, 
 
 Eom. xii. 16 10 p,eTa v\p-r}X&v dXXd p-ird 8(/cat(ov /cat rairctvwv avao-Tpa<^j;ag- Ta o-u/i,- 
 
 Paivovrd crot ivepyvp^ara «s aya6ia irpoaUta- etSws oTi aTep ^toS Cod. Su 
 
 ii. 7. post oils M^!- ft^Tfeis adde ous S^ Ae^o-eis cum Hilg., Funk. (Cf. Ap. Can. et ep. Jud. v. 23.) 
 iii. 2. 1. opyCXos cum Bry. 
 
 1—2 
 
4 THE TEACHING OF THE APOSTLES. 
 
 Fol. 77 b 
 Cod. Bv ovhlv yLVerai- tekvov (jlov tov XaXovvTOs crot Tov Xoyov tov Oeov- fivqa-drj- iv. 1 
 
 Cod. Kw irrj ioiktos koI ijfj.ipai- ri/xijcreis 8e aiTov oSs icvpwv oOev yap rj /oipionjs AaXeiTat 
 
 Cod. Ko- cKci KvpLos ioTiv iK^-qTrja €1^ 8e Ka6' -qp-ipav to. Trpocriinra T(3v ayictfV 2 
 
 iva i-n-avana-^i tois Xo'yots auTMi/- ov iroQ-qcru^ ax'.crp.a- elprjvevcreLi 3 
 
 Se fjiaxofievov^- KpivEts SiKatMS' ou' X^fi/fg irpocroyirov iXeyiai im irapa- 
 
 TTTw/j-ao-iv' ov 8i\jru)(ij(rw; irorepov itTTai rj oV fir] yivov Trpo's /aev 4, 5 
 
 TO Xa/Selv iKT€tv<i>v tol'S \€ipai' Trpos Sc to Sovvai, uvaTToiV iav eX3^ "''''' ^ ^"' '^' ^^ 
 
 T(3v ^eipwv (TOV Sw<r€is XvTpwaiv d/xapTitSv crov ov SuTTaaw; Sovvai' ovoe 7 
 
 Cod. )) ToC ,u. StSovs yoyyvo'Ets' yvojaj] yap tkt ccttii' o toi) /jLia6ov xaXos avraTToSoTijs. Jac.l. 6 
 
 ovK d-7roa-Tpa(j)ijayj tov evSeop-fvoV (TvyKOivuivr act's Se iravTa to! a- 8 
 
 SeX<^(p o-ov Ktti ovK epcts i8ta clvaC ci yap iv t<S dOavdria kolvu)- Acts iv. 32 
 
 VOL €0"Te, TToVo) fJ-ciWoV iv TOtS OvTJTol'i' OVK dpCL'S TTJV X^Lpd (TOV dTTO TOV 9 
 
 vlov o'ov y aTTO Trj's Uvyarpos o'ov aXXd iXTro veonjTOs SiSa^etS tov 
 
 Cod. 8v <j>6l3ov TOV Ocov' ovk iiriTa^eis SovXo) orou y TraiSicr/CTy Tots itrl tov avrov 10 
 
 Cod. 95 ^eov cXTTt^owo-tv cv -KiKpia a-ov furjiroTi ov fJirj cjioPrjO-qcTOVTaL tov 
 
 Cod. Bi eir dfitpoTipois 6eov ov yap ep)^€Tai KaTa irpofroiirov KaXecraf dXX' i<l> ovs 
 
 Cod. SovXoi TO TTvev/xa r)TOLjji,a<T€V vjutTs Sk oi SovXoi viroTayrjarea-Oe tois icupiois 11 
 
 Cod. vnup v/xutv COS TVTTU) ^eov Iv alo-xvvy Ka\ <ji6Pia- iJ.La-qcT€i<s Trddav viroKpia-iv 12 
 
 Cod. 6v "^ 
 
 Cod. /cw, Ku Kat irav o /x.^ dpeo-Toi/ tw Kupt'o)' oi p-rj iyKaTaXiirrj^ ivToXds KvpLov <f>vXd^€is 8k 13 Deut.iv. 2 
 
 a irapeXaySes- p.i?'Te irpoo-Tt^ek- p,r;'Te dc^aipwv cv iKKXr](TLa i^o- 14 Deut. xii.S2 
 
 IxoXoyyo-rj Ta ■jrapaiTTmp.aTd aov Kal ov Trpo<TeXev(Tr] IttI Trpo- gij. j 28 
 
 o-evx'/'" ""OV tV o-vv£t87;'o-ct irov-qpS.- avTij ioTLV rj dSos Tijs fw^s' i/ Sc toC 6a- v. 1 
 
 Cod.oSosEffTii' I'ttTou dSo's eo-Tiv avTrj- -rrpwrov TrdvTwv TrovTjpd iari Kal /caTopas 
 
 iv. 2. ^TravaTravrj Bry. 
 
 3. 1. xoi^ireis. (Cf. Barnab., Ap. Const., Ap. Can.) 
 
THE TEACHING OF THE APOSTLES. 5 
 
 Fol. 78 a 
 
 Bom. i. 29 
 
 IxeoTTj- <j>ovor [loi^eiai- iTndvfjLiai,- Tropvetar K\oirar ciSco- 
 
 AoAarptai' (jLayuav cftapixaKiai- dpirayai- {j/evSo/i.apTvpiaL- 
 
 VTTOKpuTU^- SiirXoKapSta- SoXos* virep-q<^avltx.' Kaxta' avOa^ua' 
 
 Col. iii. 8 TrXcovc^ia- alcr^okoyia- ^TjXoTviria' Opaavrrj'S- v'l/'os" dX.a^oveia' 
 
 2 SicoKTai dyaduiv /xicrovVTei dXrjOiiaV dyairoiVTe? ij/evSo^' ov ytvcocrKOVTCS fjiiaOov 
 
 Eom. xii. 9 SiKaiocrvvrj'S' ov KoW<6[jLevoi dyadio' ovSe KpLO'n SiKaia- dypvirvovvre^ ov- 
 
 K (h TO dyadov a\X «is to TTOvqpoV u>v p.aKpdv irpavTrj'; Kal vtto/u-o- 
 
 Is.i. 23 v^' imLiollo. ayaTTOJVTES' Sicokovtes avTa7ro8o/xa' ovk eXeovvTes Trroiypv' 
 
 ov irovovvTcs hrX KaTaTrovov/xivia' ov yivuxTKOvres Tov TroitjcravTa avTOvs' (jjoveLi 
 T€KVO)v (f>6opii's TrXac/ittTos Oeov' aTrotTTp^t^ojxevoi tov iv^iop^ivov Kara- Cod. $v 
 TrovouvTcs tov 6Xi/3o|U,€vov. ttXouo-iW TrapaKkfjToC iriv^Tinv avopoi 
 
 Kpnai Trav6ap,dpTrjT0L' pvcrOeitjTe TCKva aTro tovtwv airavTODV. 
 
 yi. 1 opcL pij Tt9 ce TrXaytjcrj airo ravrrj^ T7J<; ooov ttjs otoa^s* kirei TrapeKTO'S 
 
 2 6eov (T€ StSao'KCt. ci p,iv yap Bvvacrai ^aaTacrai oXov tov t,vyov tov Kvpiov TeXeios Cod. 6u 
 
 Cod. Ku 
 
 3 eoTj' €1 8' oi) STJvao-at o Svvij toijto iroicr Trtpt 8e t'^s /SpiSaeiai' o SvvacraL 
 
 1 Thess. i. 9 ^dfrraaoV otto Sc tov etStoXo^vTOU Xi'av Trpoae^e' Xarpeia yap iixTiv OeiSv vt/cpcuv 
 
 Matt, xxviii. vii. 1 irepl 8e tov j3a7rTLa-p,aTO<i ovtw /SaTTTiVaTf TaCra iravTa 7rpoci7rovT€s /JaTTTi- 
 19 
 
 craTe- ets to ovo/xa tov TraT/DOS Kai tov viov Kai tov ayiov Trj'cu/iaTos ev voaTi Qgd. irps 
 
 Cod. Tri^s 
 
 v8( 
 John iv. 10 2 ^wvTi" cav 8^ /x?) ^X3^ v8u)p fcoV tts aXXo u8u)p /3airTto"ov ti 8' ov 
 
 3 Suvao-ai ev ij/vxpi^' ev Oepp-w' idv 8e dp-r^oTepa pji) exV''' «X^'"' ^'^ ''"'?'' 
 
 KE^aXijv Tpis v8o)p 6is ovopa iraTpos kok- viov Kat aytbv •jrveVjU.aTos' Cod. i^s 
 
 Cod. 7F?s 
 
 4 Trpd Se tov ySaTTTtV/iaTOS TrpovquT^vardTia 6 j3aTTTit,uiv Kal 6 /SairTi^o/xtvos" 
 Kai et Ttv69 aXXot 8vvavTaf KcXcv€ts 8e vrj(TTeva-aL tov ^aTTTL^o/xevov Trpo /iias 
 
 vii. i. 1. /ceXeuffeis. (Bry. et edd. omn.) 
 
6 THE TEACHING OF THE APOSTLES. 
 
 J'ol. 78 b 
 ■Cod. Sud ^ g^'o- oX Se v7]<TTilai v/x<ui/- /xt? eaToiaav /Jiera tmv viroKpiTuiv. vijo-Tevovcrt yap viu. 1 Matt. vi. 16 
 
 Sevripa (j-afi^aTtav koX Trifnirni]- Vjueis Se vqa-Teva-are rerpaSa Kai trapa- 
 
 CoA. firi 5k aKevrjv' p-r/Si irpoaevx^crOe w? ot uVoKptrat' aXV tos iKeXeva-ev 6 Kvpio'S ef 2 Matt. vi. 9 
 
 ■Cod. Ks 
 
 Cod. Tcp r<3 cw'ayyeXtu) auToC' ovtcus Tr/ooo-ewx^cr^e' irarcp T^p.<Sv 6 iv T(3 oupavw' ayiacrOr)- 
 
 Cod. ouj'tij 
 
 Cod. yevv-qdrj- to) to 6vop.d <TOV iXOirw ij ySacriXcta o-ov ytirqOrjfrb) to 6e\r)pxL crov 
 
 Til) 
 
 Cod. oww (Js cv oupavu) /cat eiri y^s' Tov aprov ■qp,(av tov Ittlovctlov 80s "qplv (rrjp.epoV Kai a^es 
 
 i^plv TTjv ocjjetkrjv T^p,wv oSs Kai lyjaeis a<j>up,ev Tois o'<^£i\eTais rifiiLv' Kat p^r) eltri- 
 viyKrj's ypa's £ts ■mipacrp.ov' dXka pvcrai -qp-o,^ airo To{i irovrjpov' on 
 crov iariv ij Svva/Ats koi 1; So^a' ets Tous atuJvas" Tpls t^s yjp.ipa.'i ovTU) 3 
 TTpoCTevT^co'^e' ircpt Se Tijs eijp^apto'Ti'as outo) £ijp(apto'T?;o'aT€' vprnTov Trcpt ix. 1, 2 
 
 Cod. TTc/) TOV TTOT-ijpiov. cv^apLO'TOvp.ev a-OL vaTep ■^p.mv virip t^s ayi'as a.p.Tre\.ov 
 
 ■Cod. 5aS AaviS tou TratSos o"ov' 5;s cyvo)pto"as i;//.Tv 8ia 'l7yo"o{! tov TratSos crov Acts iv. 2S, 
 
 Cod. 'iv 27 
 
 Cod. euxa-pi-T- (Tol 7) Sofa eis tovs aioivas' Trepl Bk tov /cXcicr/iaTOS" e.v)(a.pi(TTOvp.iv (rot -n-ciTep ■>;- 3 
 
 Toi'/iei' 
 
 Cod. Trip 
 
 Cod. 'iii /lAuSv VTTcp T17S ^^"^5 i^"-'- yvcoorecos fj'i E-yvwptcras 57p.1v 8ia Itjctov tov iraiSos crov crot 
 
 ■>7 8ofa eis Tovs aioJvas" coo'irep i;v tovto KXdap.a SiecTKopirio'p.ivov 4 
 
 OTavo) ToUv opeioi' Kai crwa^^ev lyevCTO tv ovT<a (rvva\6i]TUi (rov rj e/c- 
 
 KXyjaia a-Tro T<Sv TrepaTuiv T^s y^9 cts tt^v crrjv /SacrtXetW" OTt 
 
 €od. 'oi X" '^"^ io-Tiv -q So'fa KaX rj Svvap.i'; Sta 'Iryo-ov XptCTTOU £ts tovs aiwi/as- ^.r^Seis 5 
 
 Cod. firideh 
 
 Cod. /ii; S^ Se (jiayiTU) p.i!]h£ TTteVo) citto tt^s €v;)(apto-Ttas vp,(3v- ciXX' 01 /SairTio-^e'i/TCs 
 
 Cod. kS «i5 oVopa Kvpiov' koX yap Trepi tov'tov ttpr]KiV 6 Kvptos" p.!; Sure to a^yioi/ Tots /cvo-t. Matt. vii. 6 
 
 Cod. ics 
 
 Cod. evxo-pLu- p£Tci Sc T() epTrXr/cr^ijvai ovtojs ev)(apL(TTi]<7aT€- iv)(apicrTOvu,ev x. 1, 2 
 
 Cod. Tep croi TTOTcp ayie virtp tov ctytov ovop.aro'; crov ov KaT£0-K?;Vcocras 
 
 Cod. v/ji.uii' ^v Tats KapStats rj/x"'''" '«<i' '''^^P '^s yvojo-£o)s' Kat iria-Teuys koL dOavaa-iai- 
 
 ix. 4. 1. TouTo TO KXdfffia cum Gebhardt et Punk. 
 
31 
 
 THE TEACHING OF THE APOSTLES. 7 
 
 Fol. 79 a 
 
 3 57s €yvu)picras -qfiiv 8ia '\rjaov tou TraiSds (rov['] o-oi -q So^a eh tovi alSva^' (tv Cod. 'iv 
 
 Cod.omitstwo 
 SecTTTOTa TTavTOKparop CKTitra? rd iravTa iviKiv tov dvo/xaros crou' dots which 
 
 should accom- 
 
 , . V V „s „ . fl / , , ,, c, pany the t in 
 
 rpofpr/v T£ Kai ttotov cooDxas tois avppwirois cis aTroAaiKTtv ii'a croi ^r 
 
 3 / . - X \ V \ \ Clod, ami 
 
 cv)^apia"nj(T<iiai.v' -qplv Se e^aptcru) iTvevp,aTiKrjV Tpocj>rjv koI ttotov Kai QqjJ ^fji/f™ 
 
 4 t'^'yv aiujvioi' 8ta tov iratSd? croV irpd Travrtov ivyapicTTOVfuiv croi ort ^°'^- cuxapiir- 
 
 5 ovvards €i crii [• o"oi] 1; Sd^a eis toOs aitoi/as' p.vrjO'OyjTi Kvpie T179 iKKXiqrTia's (tov toC Cod. Ke 
 
 Cod. e/t/cX 
 pvaacrOai avTr/v airo TraVTOS Trovrjpov' Koi TcXeiwaai avTrjv iv tij dydirrj troV 
 
 Matt. xxiv. Kai OTSva^ov avV^Jv airo Twv TCo'aapiDV ave/xoov tijv ayiao"6£rcrav cis T?;v o-?^V 
 
 I3acri\uav rjv ■qTOifxacra^ avrrj' otl <tov ctrrtv tJ Swayais Kai 7; Sd^a 
 
 6 £is Tovs ai(3i/as' eX^crco ^apis" Kai TraptX^eru) d k6(Tixo^ otiTos" u)s av- 
 
 Matt. xxi.9, va T<3 0£<5 Aai'i'S' 6t tis ayios ItJTiv ip^icrOo)' e'l tis o^k ten jnera- Cod. ^w 5a5 
 
 15 Cod. 07105 
 
 ICor xvi.22 vociTO)' p-apavava ap,rjv' Tois 06 irporprjTai's cTTiTpeircTC Ei);(api- 
 
 xi. 1 o-Tciv dcra ^c'Xowo-iV os av ouv iXOtiiv SiSd^r; i;/xas raCra Trdvra 
 
 2 Toi Trpoeipiy/xcVa Se'fao-^e avTOV edv Se avrds d StSdcrKODV o-rpa^cts 01- 
 Sda-Kr] 3.X\t]v Si8a)(r]v els to KaraXiJo-ai' jui; auTOv aKova-rjTC eh Se 
 
 TO TrpoaOeTvai SiKaLocrvvrjV Kai yvwo'iv KvpioV Se^aaOe avrdv cos KvpLOV Trepl Se Godi.Tv,Kr 
 
 3 Twv dirocTTo'Xwv Kai 7rpo<^r;T<3v Kara to Sdyp,a tov cuayytXioV ovTa)s ttoh;- 
 
 Matt. X. « 4, 5 (TttTe. iras 8e aTrdo-ToXos ipxop.evo'S Trpds v/Aas 8£;)^^i7T(d ws Kuptos. ov /it- Cod. jts 
 
 vei Se ■qp.epa.v jxiav edv Ze rj XP'"* "'"' '"?'' dXXijV Tp€ts St eav /^eivij 
 
 6 il/evSoTrpo<f>ijrrji ccttlV e^epxop.evo<; 8c d dirdo-ToXos jur/Sev Xap,^a- Cod. /^t) S^;" 
 V£T<o' £t p.1? dpTOv €(i)S ov aijXio"^^' edv St dpyvpiov aiTrj xj/evSoirpo- 
 
 7 dynTm ecrTi- kol iravra ■Kpo4>riTrjv XaXowTa ev Trvevp.a.Ti, ov TrtipacrtTt. Cod. irvi 
 
 Cod. ireipdae- 
 
 Matt. xii. 31 
 
 ovSe SiaKpivtiTf Trdo-a ydp dp.apTia dtjieO-rjaeTai.- avTi] St 17 dp,apTLa 
 
 X. 4. adde croi post o-iJ cum Harn. 
 
 6. deif. (Bry. vlifi-) stet lectio codicis. 
 xi. 5. adde el fifj ante ruxipav cum Harn. 
 
8 THE TEACHING OF THE APOSTLES. 
 
 Fol. 79 b 
 
 Cod. TTvi OVK d(j>€6ijcreTai,- ov Tras Se o \a\<Sv iv irvevft-aTi 7rpo<^r;T7ys i(TTiv d\\ iav (XV ^ 
 
 Cod. icTLV 
 
 Cod. K\j Tovs TpOTTOv; Kvpiov dwo ovv Twv rpoTTuiv yvoicrdTjcreTai 6 ij/evSoTrpoipTjTrji Kai o irpo- 
 
 Cod. pl^oiv tpyTTji Koi vras 7rpo(j)r}Tr]'s opi^iDV Tpd-rre^av iv Trve.vp.aTi, ov <j}ayeTaL air avrrj';- 9 Heb. xiii. 10 
 
 Cod. Trfi 
 
 d 8k pyye if/evSoirpocliiJTrjs IcttCv ttSs Sc Trpo^^frrys SiSao-Kcov rqv dXrjOuav 10 
 «t a 8i8aa"K€i ov irotet ij/€v8oTrpo(f>-i]Tr]'; icrTLV iras 0£ Trpo<l>rjTr]^ oeooKi- 11 
 p.aap.ivo's dXfiOivoi woiHv cis p.var>jpLov KoafiiKov iKK\r](Tias' p-rj otoa- 
 Cod. du (TKuiV 8e TvoiiZv ocra avTOi Troiet, ov KpLOrjcrerai i(ji vp-mv //.era 6eov yap c^tt 
 
 T»Jv KpicTiv (Jo-avTcos yap iiroirjcrav Kal ol apxatoi Trpo<j>^Tar os 8' ai' £'"77 *'' 12 
 Cod. ttTI TTi/ev/xaTi So's p,OL apyvpca r/ krepa rtva ovk aKovcncrOe avTOv' idv Be irepX aWutv 
 
 Cod. /x^ 5eit vdTepovvTwv e'iirrj Sovvai p.rjSel^ avrov Kpiveru)- Tras Se d ip)(op.evoi iv 6v6- xii. 1 Ps.cxviii. 26 
 Cod. Ku p,aTi Kvplov Se)(6TJTU>- eircira 8^ 8oKip,dcravT£'S avrov. yvuia-ecrde- avveaiv 
 
 Cod. i^eTM yap e^ere Se^idv Kal dpiarepdv el p.ev TrapoSios eo'TLV o ep)(op-evo^ /3o- 2 
 Cod. dvo -qOeiTe avT(3 ocrov 8i;vao"6£' ou pevel 8c Trpos v/ias el p.'fj 8uo ^ Tpeis ^^- 
 
 p,£pas' eav ^ dvdyKrj' el 8e OeXei Trpoi vp.di KaOrjaOai rty(yt,TTq^ cov epya- 3 
 ^ea9(ii Kal t^ayerw el 8e ovk e^ei Te^y-qv Kara rrjv a^vvea^LV vp,Zv irpovoiq- 4 
 a'are' ttcos p-rj apyos /xcS' i5/.i(<)V tpja-eraL i^pio-Tiavos" et 8' ou 6eX.ei. ovtw 5 
 TTOtcri/ xP"'"'"^/'''''opos ecTTLV. TTpoaexeTe aTro tiSv TOiovTUiv' Tras S« Trpo- xiii. 1 
 
 <f>rjTrji; aXiy^tvos ^eAcov KadrjcrOai Trpos v/Aas' a^tds to-rii' ti^s rpoiji-rj^ aurov Matt. x. 10 
 
 <ocravT(i)S 8tSao'KaA.os dXrjBivo'S iariv d^io'; Kal avrds uxnrep 6 ipydrri^ Trji rpo- 2 
 Cod. yevT]iJ.a- <j>rj'i avrov. iraa-av ovv dirapxrjv yevvt)p.dTu>v X-qvov Kal oXodvos" /3o<jiv re Kal 3 
 
 T(x)V 
 
 irpojiaruiv \afiuv 8cuo-€ts T^v dirapxrjv Tois Trpocf)-qTai<;' avTol yap ela-iv 
 01 apxiepu<; vpwv' iav Se /<,») ^X'^'''^ Trpo(f)-qTr]v SoVe tois tttcoxois. 4 
 
 eav (TiTiav ttoitjs t^v aTrapxrjv Xai/Smv, 8ds Kara t?;!/ ci/toXi^'v co- 5 
 
 xii. 8. Bry. KaOijaat. id. xiii. 1. 
 xiii. 3. Bry. om. rrjv airapxw- 
 
THE TEACHING OF THE APOSTLES. 9 
 
 Fol. 80 a 
 
 6 travTcos Kepa/xiov o'lvov T) iXalov avoi^as ttJv airap;^i)v Xa^wv Sos rots irpo- 
 
 7 tftrjTaL^' apyvpLOV 8e Kai lp.aTi(TiJ.ov koI TravTOS Knjp.aTO's Xa/Suiv 
 rrjv aTra.p)(r]v' (os av crot 80^3 Sds Kara ttjv ivroXrjV 
 
 xiv. 1 KaTa KvpiaKijv Se Kvptov (rvva)(6ivTti KXa'craTt dpToV Kal tv)(api<JTr](Ta- Cod. ku 
 TC ■jrpocrc^o/xoXoyrjcra/iei'Ot ra TrapaTrTM/xara vfUMV 07ro)s Ka- 
 
 2 oapa 1; Ovdia ijfj.iov y' iras Se cp^uv r>/i' a.p,^ij3oXiav p.eTa, Tov kraipov 
 avTov, jxyj o~uveX6iT<j) vpHv ews ou StaXXay(i)0"tV ii/a iu.17 kol- 
 
 3 vuStJ j; 6ucrta vp-oiv avrrj yap icrriv 77 prjOuaa viro Kvpiou["] ei* iravrl to- Cod. ki7 
 Mai. i. 11 ■"■(D Ktti ■^(povta ■7rpo(7<j)ipav {xoi OvcrMV Kadapdv OTt /3acn- 
 
 Xevs /xeyas ei/At Xeyet Kupios" Kat to ovojid fxov Oavfiaarov iv Tots tdvi(Ti. Cod. ks 
 XV. 1 y(iipoTOvq(Ta.Ti ovv lavTOis CTrto'KOTrovs Kal 8taK0V0VS d^iov; Tou KvpCov Cod. kiJ 
 
 ai'Spas TTpacTs /cai dcpLXapyvpov; Koi oXij^cts Kat SiSoKipacrp-ivov'S' 
 
 vp.lv yap XiiTovpyovcr I Kal avTol Ttjv Xtirovpyiav twv 7rpO(j)r]T(i>v Kal 
 
 2 StSacKaXmr" /xiy oSi/ vTrepiBrjTe avrows" avTot yap «tcrtv ot TiTLpr/pivoi 
 
 3 iyuuSv* yuETtt Ttui' Trpo(j)rjTiSv Kal SiSacTKaXiaV iXiy^ere Si aXX»^Xovs. 
 
 m?; £v opyrj' aXX' ei/ elpyjvrj' cos 'X^''^ ^'' '^^ evayycXio)' Kal irai'Tl a- 
 
 crTO)(OvvTL Kara tov tTcpov /X7;8els XaXeiTO)' jUT^Se irap' v/xdJi/ Cod. /xt) Scis 
 
 Cod. /x^ 5^ 
 
 4 dKovirto lu)s ou peravoT/Vg' Tas 8e ev^ii? vpwv Kal Tas iXtTj- 
 
 p.otTvva'S Kal ircio-as tcis wpa^£is" ouTO)s Trof^craTe (os 'X^'''^ ^'' ''"'? 
 
 xvi. 1 evayyeXiu) tou KUptov rjpav ypT/jyopelre virep rrj^ C<u'7S vpiSv 01 XiJX''oi vp<2v Cod. kO 
 
 Cod. rjfj.uji' 
 
 Luke xii. 35 /"•'? (rj3c(T9i]Tu)<Tav' Kal al oo-(^i;£S vp<2v prj iKXviaOoxrav' dXXd 
 
 Matt. xxiv. yCvea-de €TOLp,oi' ov yap olSare ttjv wpav iv r] 6 Kvpios ijpmi' tp)(^Taf Cod. a:s 
 
 4-2 
 
 2 TTVKVcijs 8e (rvva^0-ija-e(r9e ^r]TovvT€i Ta dv-ijKOVTa Tats i/'v;^ats rpuli'' 
 
 xiv. 1. 1. Trpoe^ofioKoyrjiTdfievot cum Ham, et Funk. 
 ^jiuS;'. u/iflK Bry. et edd. 
 2. TT);/. 1. Tiva cum Gebh. 
 XV. 3. 1. iralpov. 
 
 aKoviaBu Funk. 
 
10 THE TEACHING OF THE APOSTLES. 
 
 I'ol. 80 b 
 
 ov yap <a'f>€\TJ<TeL v/ias o iras XP"""* ''^' itiVteo)? vfitov iav firj ev to) 
 
 icrxo-TiD KaipM reXeL(j)6rJTe' iv yap rat? eo-^aTats r]fjiepai<; ttXt)- 3 
 
 6vvdi]crovTaL ol xl/ivSo-7rpo(j>^Tai Koi ot ^^opeis' Kai crrpa- 
 
 ff>T](jovTaL m Trpoftara fh Xvkov;' koX r/ ayairq' crTpa<j>r)(TCTaL €is /uaoi' 
 
 ai^avovcTTj'! yap rrjq avo/xt'as, ixidTJcrovcTLV aA\i;Xoi!S (cat Stco^ov- 4 jjg^tj j^i^ 
 
 10, 12 
 
 cnv Kal irapaSoicrovcn' koi Tore (jtavrjcreTai 6 KoaixoirXavq^ <us Apoc. xii. 9 
 
 Cod. 0u vids Oiov. Koi TTOirjiTit. crr]p,€la' Kal Tepara' Kal tj yrj TrapaSoOrjcreTai, eis 
 
 ^Etpas avTOV. Kal irotr/crEi dde/jLiTa a ovScjroTe ytyovcv €^ atoji'Os' to- g Matt, jxiif. 
 
 Cod. afuif T£ ij^t' V KTicrii twv dvOpiuiroiv €is •n^i' Trupixxriv t^s 8oKi/j,ao-ia5' xai cr/cav- 
 
 24 
 
 SaXtcr^T^crovTai jroXXot xai aTroXovvrai' oi 8e v7ro//,£a'avT£S Matt ixiv 
 
 10, 13 
 
 iv TT) TTlCTTEt avTlOV (TioOrjCTOVTaL VTT avTOV TOV KaTa6e/J,aT0i' Kal TOTi 6 
 
 Cod. aXijddai (pamja-CTai to, <TTqix.ua rrji dXrjdeia';' wpujTOi'" arjfjLuov eKirCTao-cws MM. xxiv. 
 
 Cod. ovi/ia Iv ovpav(L' ura trj^/XEiov cjiuivrji (jaXiriyyo'S' Kal to Tpirov dvd- 
 
 Cod. Ks (TTacTLi VEK/DwV OV TTavToiv Se' aAA' o)S ippiOr)' tj^ei d icvpios xat irdvTES 7 Zeoh. xiT, 5 
 
 Cod. Ki/ oJ dyiOL jxer avrov' tote otj/eraL 6 Koa/xoi tov KvpLOV Epvo/XEVOv 8 Matt. xiiv. 
 
 Cod. oww/ cnavia tCiv ve<^eXuv to5 ovpavov. 
 
 4. Koa'MoirXai'Tjs' sic Cod. KO(j'|ti67r\o)'os Bry. 
 
 5. iiT. ott' Hilg., Zahn, Funk. 
 
THE TEACHING OF THE APOSTLES. 
 
 COMMENTARY ON TEXT. 
 
 The only direct authority for the Greek text of the Teaching of the Description of 
 Apostles is the Jerusalem Codex. This is a book of 7^ inches by 6, Jerusalem 
 written, as a subscription in it testifies, in 1056 A.D. by the hand of Leo 
 or Leon a notary: it contains the following treatises: 
 
 a. Fol. 1 — 32 b. The Synopsis of Holy Scripture of St John Chry- 
 sostom: the variants from the current text as printed in Migne's Patrologia, 
 and an unedited fragment, are given by Bryennios in his edition of the 
 Teaching, pp. pd' — p/j,S'. 
 
 /3. Fol. 33 — 51 b. The epistle of Barnabas. The readings of the 
 MS. have been used by Gebhardt and Harnack under the sign C and by 
 Hilgenfeld as I. Corrections to Hilgenfeld's text will be found in Bryennios, 
 pp. pB' — pr}'. 
 
 y. Fol. 51 b— 70 and 70—76. The two epistles of Clement which 
 were edited from this text by Bryennios in 1875. Corrections and additions 
 will be found on pp. py — pB' and also in a HapdpTrjfia at the close of 
 Bryennios' edition of the Teaching. 
 
 S. Fol. 76 : a list of books of the Canonical Old Testament, derived 
 apparently from an uncial Greek source, and this again from an Aramaic 
 table : printed in Bryennios' Teaching and given in facsimile in my Three 
 Pages of the Bryennios MS. 
 
 e. Fol. 76 — 80 b. The Teaching of the Apostles, from which the 
 text of the editio princeps and all succeeding editions is taken. 
 
 r. Fol. 81 — 120. The Ignatian and semi-Ignatian epistles, thirteen 
 in number ; the text furnishes readings for Dr Lightfoot's Ignatius. 
 
 The two last pages of the book are occupied after the subscription by an 
 explanation of our Lord's genealogy. Part of this is also given in the 
 Three Pages, and it is not necessary to describe it further in this place. 
 
 A glance at the above list will shew how much has been gathered from 
 the pages of the Jerusalem Codex. For our purpose there is no need to 
 make any further reference to the other matter contained therein, beyond the 
 Teaching of the Apostles. 
 
 The Codex which was originally in the Library of the Greek Convent of 
 the Holy Sepulchre at Constantinople is now removed to the head-quarters 
 
 2—2 
 
12 THE TEACHING OF THE APOSTLES. 
 
 of that fraternity at Jerusalem, and nothing in its previous history calls for 
 further mention here. 
 
 Handwriting The Jerusalem Codex is not destitute of paleographic importance, in- 
 
 Codex?^^ ^'^ asmuch as its text is full of tachygraphic signs, for many of which an 
 early date is thus furnished. The transcription of the facsimile pages would 
 furnish an excellent exercise to a beginner who wished to render himself 
 familiar with the leading short-hand abbreviations of a Greek MS. We do 
 not however spend time in drawing attention to them in detail, inasmuch as 
 they have no authority beyond the custom of the time, and throw no light 
 upon the original state of the document. It is a matter of no importance 
 for the criticism of the Teaching whether the text shews an iota ascript or 
 not ; such a feature is of interest only to the paleographer who may wish 
 to date the phenomenon. 
 
 The text is carefully written ; very few cases of apparent itacism present 
 themselves in the Teaching: one of these occurs in xi. 4, where the scribe 
 has given ireipdaeraL but corrected it himself by writing e over the line : 
 but in fact it is not necessary to regard this as an itacism, for it may be 
 only an eye error from the neighbouring word dcf>e6^a-eTai,. Another case is 
 e^erai, for e^ere, in c. i. 3 and c. xii. 1 : add Se for S?} in c. i. 6, dWd Kal 
 irepl TovTov Se eiprjrai, and perhaps we must with Hilgenfeld note the 
 same error in c. xi. 7ra? h-q diroaroKo'; where Cod. has he. 
 
 In c. X. 2, where the text gives ui) rj So^a, we may avoid the supposi- 
 tion of itacism by reading with Harnack SvvaT6<i el aii- crot rj So^a. Confusion 
 between ■jjyu.et? and v/m€c<; is frequent : also in such words as elScaXoXarpeia, 
 (papfjiaKeia, the MS. always writes elhwXoXarpia, &c. It is probably to itacism 
 that we must refer c. xi. 5 where in ov fievel Se ij/Mepav fxlav the words el 
 fMTj must certainly be restored before the similar syllables of i^ftepav. For 
 cf. c. xii. ov fievel Be Trpo? v/xd'; el pLrj Bvo rj rpelv rj/J^epa';. 
 
 Again, by comparing the two passages xiv. 2, Tra? Be e^ayv rrjv dfj,<f>i,/3oXlav 
 fierd Tov eralpov avTOv, and xv. 3, Travrl dcrro^ovvTi Kara tov erepov, it is 
 difficult to resist the conclusion that the erepov in the second passage has 
 suffered from itacism. The same thing is true with regard to the first of 
 the two passages which may almost with certainty be restored to exav rivd 
 dfj,(f)t,^o\iav. 
 
 Accuracy of This brings us to examine, which is indeed the first point for which 
 
 ti^m'of bTv"'^' scholars will use our reproduction, the accuracy of the transcription made 
 
 ennios. by Bryennios. The following are the only errors that I have noted : in c. iii. 
 
 2 the MS. reads yevaivTai, ex errore : in iii. 8 v\jfa>aei aeavrov for vi/raJo-et? 
 
 creavTov: in xii. 3 and xiii. 1 Bryennios twice reads Kadrjaai, for which 
 
 Hilgenfeld proposes KaOiaai. A reference to the facsimile, and a comparison 
 
THE TEACHING OF THE APOSTLES. 13 
 
 with the forms Svvaaai, ^aardaai in c. vi. or pvcrav in c. viii., will shew that 
 the tachygraphic abbreviation is not meant for the letters at ; it can hardly 
 then be anything but Oao, the d being almost lost and only indicated by 
 the loop in the writing. Compare pvaaa-Oat, in f 79 a, 1. 7. Hence we 
 read KaOrjadai, in both places ; and cf for the tense 6eXei, ovtw iroLelv in 
 c. xii. 5. In c. xiii. 2 the Cod. reads 'yevqiiarav, which must be corrected 
 as printed by Bryennios. In c. xvi. 1 the MS. has riij,a>v. In c. xvi. 4 the 
 MS. has certainly Koa-noirXavlj';, and however much we may regard the other 
 form as more natural, this form is in any case to be retained'. 
 
 It will be noticed that, as is common with MSS. of this age, such words 
 as /[i^Set?, fj-jj^e have a double accent, ecmi' has its accent on the first syllable, 
 after a circumflex, &c., &c. 
 
 We come now to the positive changes made by Bryennios in the text. 
 
 In c. i. 4 he replaces aapKCKoov ical acofiarncuv eTnOvfimv by aap. koX 
 KO(jp,iKwv k-ni. This he does on the ground that "fleshly and bodily lusts" is 
 a tautology and that the seventh book of the Apostolical Constitutions in work- 
 ing up the passage gives the word Koa-p^iK&v. It is not easy to decide whether 
 this change is necessary, but I am inclined to think that Bryennios ia right. 
 
 In i. 6 we have the crucial passage ihpunaTm Kre. which B. changes to 
 ISpoiaaTO). Of this more anon. 
 
 In iv. 2 he corrects iTravairafj'; of the Cod. to eTravaTravrj in which he 
 is certainly wrong, the form given in the MS. being closely paralleled in 
 Hernias and elsewhere, and even in the N. T. 
 
 In x. 4 he corrects dxrawd tw 6ea> Sa^tS into axravva rw viw Sa^iB ; 
 wrongly as I think, the change being probably intentional on the part of 
 the writer of the Teaching, and an early Christian gloss on the words " If 
 David call him Lord, how is he his Son?" At any rate the text should 
 stand provisionally as in the MS. 
 
 These are the principal changes introduced by Bryennios. 
 
 This brings us to the question of conjectural emendations at large. Conjectural 
 It is well known that a number of suggestions have been made for the im- t^tTe text"of 
 provement of the text of the Teaching. One or two trifling corrections have the Teaching, 
 been already noted which are hardly more than the removal of clerical errors ; 
 but there are others which are of a different character and involve serious 
 alterations. Let us take for example Hilgenfeld's edition ; in i. 6 he proposes 
 to read iSpvadra> for iSpcoTaTco of the Codex ; it must be admitted that this 
 is almost as unintelligible as the Codex itself. 
 
 Then in ii. 7 he proposes to add after 0C9 fiev iXey^eL<; from the correspond- 
 ing passage in the Apostolical Canons the words oi)? Se eKerjaei,^. Here there 
 
 1 Sophocles in his Lexicon notes a similar variation of XaoTrXa^'rjs for XaiirXaKos in Ecclesiastical 
 writers, but I have not been able to verify the statement. 
 
U THE TEACHING OF THE APOSTLES. 
 
 is some reason for the introduction, since the similarity of the expressions 
 leaves us no choice between an omission by homceoteleuton on the part of 
 the MS. and a corruption with subsequent conflation on the part of the 
 ancestors of our text of the Canons. If we adopt the latter alternative, it is 
 still an open question whether iXeijaei^ should not be replaced for iXey^eK. 
 But then since iXiyxere aX\?;Xou? occurs in c. xv. 2, we ought to regard 
 eXey^eK as at least a part of the genuine reading, and in fact we shall shew 
 from a reference to Jude 22, 23 that the text must contain both elements. 
 
 Another very curious emendation of Hilgenfeld's is to read fivwv for ttoiwv 
 in the difficult passage xi. 11 iroiwv et? fivcrTijpcov KoafiiKov eKKXrjala';. This is 
 based upon the fact that /j, and v are interchangeable in uncial script and that 
 01 and Y are itacistic variants. This is ingenious but it adds nothing to the 
 interpretation, nor was anything necessary, as the whole passage is perfectly 
 clear in the light of the explanation given by Dr Taylor. 
 
 Finally Hilgenfeld proposes to read in xvi. 5 (for tots rj^et, rj KTLai<; twv 
 dvOpanrav eh Trjv irvpaxriv t^9 SoKt/j,aa-La<;) rare v^ei r) Kpiai'^ ktL 
 
 Neither does this seem to be happy : it must be admitted that the passage 
 is harsh as it stands ; perhaps it would be better to read ni'cTic for kti'cic. 
 This would agree well with what follows, ol Se inrofielvavTe<i eV rr} TriaTei, 
 and would not be without corroboration from the passages 1 Pet. i. 7, 
 TO SoKLfMiov V/J.OOV T^? 7rtaTeci}<j. . .Bid TTupo? Se BoKi^a^ofievov and 1 Pet. 
 iv. 12, rfi irvpwcret Trpo? Tretpacrfiov v/xlv yivofievj). But perhaps it is safer 
 for the present to let the MS. have its own way*. And indeed it must 
 be admitted that with slight exceptions the attempts to emend the text 
 have not been very successful. The most difficult passages have yielded 
 to interpretative skill, where they have failed under other treatment, and 
 this should assure us that any alterations in the text must not be more than 
 moderate if they are to be in any degree acceptable. 
 
 We note that Harnack in his latest tract on the Teaching' says on this 
 point that there are only three passages in which the suspicion of a funda- 
 mental error in the text finds any support, viz. i. 6 {IhpaTaro) r\ iXeTjfioavvrj), 
 xi. 11 {iroiwv 6t? /j,v(TTrjpiov koct/jlikov e/c/cA-T/cr/a?), xvi. 5 (vtt avToO rod Kara- 
 6ep,aT0^). These passages we shall presently discuss at length, and shall shew 
 that in two of them the text is almost certainly right as it stands, while in the 
 third it is so nearly right that it is difficult to tell where to begin to correct it. 
 
 Sec^oiirlary The determination of the text of the Teaching of the Apostles, as well 
 
 for the text of ^^ its place in the history of Christian literature, depends largely upon a 
 
 ' Especially since /cT((ris = ni''13, which Hebrew term ia used freely for men. Thus Lightfoot, 
 Bar. Heb., notes from Talm. Kethuv f. 17 a, "The wise men say, Let the mind of man be 
 always mingled with the creatures." The gloss there is " To do with every man according 
 to complacency." Of. Matt, xxviii. ad fin. 
 
 ' Vie Apostellelire und die Jiidischen beiden Wege, p. 6. Leipzig, 1886. 
 
 the Teaching. 
 
THE TEACHING OF THE APOSTLES. 
 
 15 
 
 These three works 
 are all restate- 
 ments of a primi- 
 tive Teaching. 
 
 comparative study of the Teaching itself and other documents which have 
 much in common with it. When we determine the text of a passage in the 
 New Testament, we are obliged to resort to the combined evidence of such 
 copies and versions as contain the passage and such fathers as quote it. A 
 similar process being applied in the present case we find that our copies reduce 
 to unity, while our versions amount to no more than a fragment of Latin', 
 and the burden of corroborative testimony is thus thrown on the testimony 
 of the patristic literature, which has the advantage in the present case of 
 being peculiarly early and rich. From these quotations we shall derive a 
 very clear idea of the geographical distribution of the Teaching and of 
 the period of time during which it continued in use in the Church. 
 
 The following table contains a conspectus of the authorities referred to : 
 
 a. Jerusalem Codex. 
 
 /3. Fragment of Latin Version. 
 
 y. Epistle of Barnabas. 
 
 5. The Ecclesiastical Canons, 
 = the Epitome of Catholic Tradition, 
 = the Two Ways, or the Judgment of Peter. 
 
 6. The seventh book of the Apostolical Constitutions. 
 S". The Ascension of Isaiah, 
 f. The Epistle of Jude. 
 
 r). The author of the second Clementine epistle. 
 
 6. Justin Martyr. 
 
 I. Hermas. 
 
 la. Theophilus of Antioch. 
 
 tyS. Clement of Alexandria. 
 
 17. Tertullian. 
 
 tS. Dionysius of Alexandria. 
 
 le. The Sibylline books and Ps.-Phocylides. 
 
 tS". Origen. 
 
 L^. The Apostolical Constitutions. 
 
 LT}. Ps.-Ign. ad Antioch. 
 
 16. Athanasius and Ps.-Athanasius. 
 
 K. Lactantius. 
 
 Ka. Ps.-Cyprian. 
 
 K/3. Dorotheus of Palestine. 
 
 K'y. The Clementine Homilies. 
 
 «-S. Joannes Climacus. 
 
 Ke. A corrector of the Sinaitic Codex. 
 
 /cS". Severinus of Cologne. 
 
 K^. Boniface of Mainz. 
 
 1 It is, however, probable that the Teaching existed both in Syriac and in Coptic. 
 
16 THE TEACHING OF THE APOSTLES. 
 
 Other writers will be given who recognize the existence of the book : 
 those to whom reference is made actually quote it or shew traces of acquaint- 
 ance with it. We shall now sxve these authorities in detail. 
 
 A Latin fragment. 
 
 The Latin We owe our knowledge of this fragment to Prof von Gebhardt. He 
 
 Fragmeut. noticed in Martin Kropff's Bihliotheca Mellicensis published at Vienna in 
 1747, and containing an account of the cloister-library of Molk in Austria, 
 a description of a parchment codex of at least the tenth century containing 
 a lectionary of patristic extracts followed by a treatise of Boniface De Abre- 
 nuntiatione in baptismate. After which Kropff goes on as follows : " pag. 
 ultima habetur Doctrina Apostolorum, sed manca. Inc. Viae duae sunt in 
 saeculo, vitae et mortis, lucis et tenebrarum, etc." Here was evidently a 
 portion of a Latin translation of the Teaching. Kropff gave the class- 
 mark of the book as Q. 52, but enquiry made from the librarian at Mblk 
 brought a correction to this, making it R. 52, and also the unpleasant news 
 that the MS. had disappeared from the library'. No further trace of it could 
 be found at the time of the production of the Gebhardt-Harnack edition of 
 the Teaching. Foiled in this direction, Gebhardt turned to the printed 
 editions of Boniface and ascertained that the sermon of Boniface to which 
 allusion was made above was supplied to Martene the editor of Boniface from 
 this very manuscript by Bernhard Fez, who was formerly librarian of the abbey 
 of Molk. A reference to the fourth volume of the Thesaurus Anecdotoruvi' 
 of Fez disclosed the precious fragment of the Teaching already in print. 
 The following is the transcription of Fez, to which we add such corrections 
 as result from Funk's examination of the MS. which has since been found 
 by the librarian at Molk : — 
 
 " Tum in Codice post perbrevia quaedam S. Augustini dicta comparet 
 Doctrina Apostolorum, eadem, qua sermo S. Bonifacii, manu exarata, quae 
 sic habet. 
 
 Doctrina Apostolorum. 
 
 Viae duae sunt in seculo, vitae et mortis, lucis et tenebrarum. 
 
 In his constituti sunt Angeli duo, unus aequitatis, alter iniquitatis. 
 
 Distantia autem magna est duarum viarum. Via ergo vitae haec est : 
 Frimo diliges Deum aeternum, qui te fecit. Secundo proximum tuum, ut 
 te ipsum. Omne autem, quod tibi non vis fieri, alii ne feceris. 
 
 Interpretatio autem horum verborum haec est : non moechaberis, non 
 homicidium facies, non falsum testimonium dices, non puerum violaveris, non 
 
 1 Funk says "numero 914, olim Q 52 signatus." 
 " Tom. iv. pars ii. col. 5. 
 
THE TEACHING OF THE APOSTLES. 17 
 
 fornicaveris, non malefacies', non medicamenta mala facies; non occides 
 filium in abortum, nee natum succides. Non concupisces quidquam de re 
 proximi tui. Non perjurabis. Non male loqueris. Non eris memor malorum 
 factorum. Non eris duplex in consilium dandum, neque bilinguis: tendi- 
 culum enim mortis est lingua. Non erit verbum tuum vacuum nee mendax. 
 
 Non eris cupidus nee avarus, nee rapax, nee adolator^ nec^ (caetera in 
 
 Codice desiderantur)." 
 
 The importance of this fragment will be evident if we consider the varia- 
 tions of its text from the Teaching and from other authorities which present 
 the doctrine of the Two Ways. The principal feature is the omission of the 
 whole of the portion of the Teaching from i. 3 (evXojeire) to ii. 1 (TJ79 BiSa-x^rj:;). 
 That is to say it omits the portion of the first chapter which contains the 
 most pronounced Christian sentiments and passes on in perfect sequence to 
 those sentiments which are nearest to the Decalogue. This is very striking, 
 and it is no wonder that the suspicion has arisen in many minds that the 
 Teaching of the Apostles is in part a Jewish document which has been 
 rehandled by early Christians. Another peculiarity is the expansion of the 
 opening sentences ; the two ways are described as ways of Life and Death, 
 of Light and Darkness. And over the two ways there preside two angels, 
 one of righteousness the other of iniquity. We shall presently see something 
 similar to this in the quotations made by Barnabas : for he substitutes 
 Light and Darkness for Life and Death, and affirms that over one way pre- 
 side illuminating angels of God, and over the other angels of Satan. While 
 there is no reason to suppose any direct connexion between the Latin version 
 and the text of Barnabas, there is enough similarity of expression to make 
 it likely that the original doctrine of the Two Ways was current in forms 
 more or less glossed and that Barnabas and the Latin Version have some 
 such glossed edition in common. It breaks the sequence, however, of our 
 AtSa;;^?7 if we insert any angelology before the words "and there is a great 
 difference between the two ways." 
 
 The Epistle of Barnabas. 
 
 We come now to the passages from the Teaching which are worked up Barnabas and 
 in the Epistle of Barnabas. No subject was on the publication of Bryennios' ' ^ eaching. 
 treatise more debated than the question of the relative priority of the Teaching 
 and of Barnabas. And no doubt there was something to be said in favour 
 of the opinion that the Teaching was in part a rechauffe of the last four 
 
 1 For these two words Pez left a blank, evidently not knowing what to make of the iion 
 maofacies of the Codex which appears to correspond to 01) /xayeva-eis of the Greek. 
 
 2 Pez: adulator. 
 
 ' The last word in copy illegible. 
 
 H. 3 
 
18 THE TEACHING OF THE APOSTLES. 
 
 chapters of Barnabas, so long as an exaggerated idea of the antiquity of 
 the epistle prevailed and an inadequate idea of the antiquity of the Teaching. 
 This ground is now almost entirely abandoned and we have instead a theory 
 of a primitive Jewish doctrine of the Two "Ways which serves as a base for 
 both the Teaching and Barnabas and all succeeding developments. Whether 
 such a primitive form existed or not (aiid I have already expressed myself in 
 the tract The Teaching of the Apostles and the Sibylline Books'^ in favour of 
 such an opinion), I am none the less satisfied that the coincidences between 
 Barnabas and the Teaching are not confined to the material which such a 
 primitive book would furnish. It must have been a longer work. The 
 quotations that follow will make this sufficiently clear. 
 
 Barn. c. iv. 5. Yi.dvTa<; LrdJ^odti Yuep thn yYX'^'^ '^'^Y- 
 
 An exaggeration of Barnabas for AiS. ii. 7, oi)? he dryaTrrjaei'i inrep rrjv 
 ■^v')(f]v aov. 
 
 iv. 9. Ato 7rpoae)(^a)fiev iv rat? ia')(aTai^ '^fiepuK. oyAeN r^p oicfjeAHcei yMSc 
 6 TiAC XpoNOC Trji ^(orjt; vfxwv Kal THC TTlcxeooc, eav fj,rj iv tc3 dvofiw Kalpw... 
 avriaTwixev. 
 
 Cf AiS. xvi. 2. 
 
 iv. 10. M(7 KaO" eavTov^ ivBuvovre'; /jLovd^ere oJ? rjSr} BeSiKuicofievot, aXX' 
 eVt TO avTo avvep-y^ofievoo av^r]TelTe Trepl tov Koivf} crv/j.cf)epovTO<;. 
 
 Cf AiB. xvi. 2, irvKvw'; Be (rvva-^Oija-eaOe, ^7]TovvTe<i rd dvrjKOVTa rat? yfrvx^aK 
 
 VflSv. 
 
 v. 4. ToiJTo \eyei, on BiKalco^ dTroXelrat dv6po37ro<i, o? e'%&)i' oAoy Aikaio- 
 CYNHC 'yvwaiv eavrov et? oAon CKOToyc dTrocrvveyei. 
 
 Here Barnabas introduces a new definition of the Two "Ways: the "Way 
 of Righteousness and of irnrighteousness (which is the description that we 
 found in the Latin fragment) ; while he also has the old one (the Way of 
 Light and the Way of Darkness) in his mind. 
 
 VI. 15. Nao? rydp ayio<;, dBe\(f)oC fiov, tu> Kvpla to KUTOtKTjTijpiov r]p,u>v 
 tF/^ KapBla<;. Cf AtS. x. 2. 
 
 xii. 11. "IBe TTcS? AautS Xiyei avTov Kvpiov, Kal vlov ov Xiyei. Cf AtS. 
 x. 6. 
 
 xvi. 1. Note the expression ton GeoN avTuv ton uoihcanta avTov<;, and 
 c£ AtS. i. 1 and v. 2. 
 
 xvi. 9. Observe the expression ai entoAa'! thc AiA^xhc, and cf AtS. ii. 1. 
 
 The foregoing coincidences are sufficient taken cumulatively and shew an 
 acquaintance with the Teaching which is not limited to the first five chapters. 
 We come now to those chapters of the Epistle which especially deal with 
 the Two Ways (a few rejected readings of the Sinaitic Codex are noted 
 in the margin). 
 
 1 Cambridge, Wallis, 1886. 
 
THE TEACHING OF THE APOSTLES. 19 
 
 xviii. Mera/Scofiev Se xal eVl erepav yvwcriv Kal SiSa-y^r^v. oAo'i Ayo eici 
 AiAa)(hc Kal e^ovaia'i' rj re tov cJ)Sto<; koX tj tov ctkotov:. AlA())opA Ae noAAH 
 TCON Afo oAcoN' e^ ??? /j,ev yap elcn rerajfieiiot (^WTaywyol ciyyeXoi tov 6eov, 
 i4> 7]i; Be dyyeXot tov aaTavd. Kal 6 fjiev eVri Kvpio<i air almvwv Kal ek 
 TQLi? ataJi'a?, o Be dp^cov Kaipov rev vvv T-fj^ a.vo/xia';. 
 
 xix. "H OYN oAoc TOV ^(BTO? ecTiN AYTH' idv Tt? OeXwv 6S6v oSeveiv inl 
 TOP wpicTfievov Toirov cnreva-ri rot? epyoK avTOV- eaTiv ovv rj BoOelaa -qpTiV yvdoa-i,<; 
 TOV TrepnraTelv ev avTr} TOiavTT]- 'ArAni-iceic ton ce nomcANTA, ^o^ridrjcrri tov 
 ere ifKaaavTa, Bo^daeK tov ere XvTpooadfievov e« OavaTov. ear] dTfKov<; ttj 
 KapBla Kal TrXovcno<i tc5 TvvevfiaTi,, of koAAh9hch /iera toiv -Tropevo/xevav 
 eN oAii) eANAToy. MiCHceic han 6 oyk ectin ApecTON TO) eeo), Mici-iceic hacan 
 fnoKpiciN" of MH erKATAAi'nHC IntoAac KYpi'oY- ofx fywceic ceAYTON, eay Be 
 TaT7-eovo(j)peov KaTa iravTa. ovk dpeK iirl aeavTOV Bo^av. of Anyn BoyAhn 
 noNHpAN KATA Tof nAHCi'oN COY. of A00C6IC TH '■vy)(H COY QpAcoc of nopNefcEic, 
 of MOixefceic, of nAiAo(})9opHceic. ov firj aov 6 \6yo<; tov 9eov e^eXdy ev 
 aKadapaia tivojv. of Ahyh npocoonoN eAer^Ai tina erri nApAnTtoMATi. ecrrj 
 npAYc ecTT] Hcfxioc, ecr-p TpeMCON Tofc AofOYC, of'c hkoycac. of mnhcikakhceic 
 Tftj aBeX(f>m aov. of Ai^yX^'-^'^-i TTOTepoN e'cTAi h of- ov firj Xd^rj's eirl /naTaLoi 
 TO ovofia Kvpiov. AfAnHceic tov irXTjalov aov fnep thn yyX"'*' coy. of <|)0NeY- 
 
 C6IC T6KN0N COY CN (fjOOpA ofAC -jrdXuv feMNHGeN AnOKTeNcTc. of MH ApHC THN 
 X6?pA COY <^TTO TOY Yiof COY H AITO THC 9YrATpdc COY, aAAA And THC NeOTHTOC 
 
 AiAAleic CJJOBON KYpi'oY. of p-r] yevy €rTi9YMc2)N ta toy nAHCi'oN coY, of p^r) yevr] N dsov 
 nAeoNEKTHC, ofAe koAAhOhch Ik ^'i^HC coy mcta yYhAoon, aAAa meta TAnciNoaN 
 
 KAI AlKAl'tON ANACTpA(t)H'cH. TA CYMBAi'nONTA COI eNCppHMATA ci)C AfAOA HpOCAelH, 
 
 ciAobC OTI AN6Y Geof of AeN r'NCTAI. of K eCH AITNOOMCjON ofAe Al'rAOOCCOC. nAflC X yXoiauJih-qi 
 
 TAP GANATOY eaTlv H AirAOiCCIA. fnOTArHCH KYpi'oiC cLc TfnW Geof CN AICXYNH J ora.Trayis... 
 
 KAI (t)6Ba). of MH eniTAlHC AofAo) coy h haiAickh en niKpiA toIc eni ton AfTON 
 
 OedN lAni'zoYCi, MninoTe of (jJoBHecoci ton en' AMcjioTepoic GeoN. oti ofK hAGen 
 
 KATA npdcojnoN KAAecAi, aAA' et|) ofc to hneyma htoi'maccn. koinwnh'ccic CN 
 
 nACi TO) TrXrjaiov aov ka'i ofK epe?c Taia cinai. ei p^p 6n to) d<^6dpTu> koinconoi 
 
 ecTe, ndcto maAAon In toTc (jjdapTol';. ovk eajj TrpoyXaaao';' Trayl'i yap aTopa x 7-6 o-rd/^cz 
 
 OavdTOV. oaov Bvvaaat, virep Trj<; ^v)(fj^ aov dyvevaei<;. mh ti'noy npdc men 
 
 TO AaBeTn Ikteinmn tac X^^Pi'^c, npdc Ae Td Aoynai CYcnc2)N. dya'Trrjaec<; cu? Kop-qv 
 
 TOV 6(f)0aXp,ov aov iravTa ron AaAoynta coi ton AdroN Tof KYpioY- mnhcGhch 
 
 rip,epav Kplaeci)<; HMepAC ka'i NYKTdc, Kal Ikzhthccic kaG' eKaaTrjv HMepAN ta N' wktos Kal 
 
 npdcoonA tmn ArioiN rj Sid Xoyov kottioov Kal iropevo/aevo'; ei? to irapaKaXeaai '"^^f"" 
 
 Kal p,eXeTd)V eh to awaai -ifvyriv Ta> Xoya, i) Aia toon xs'P'^n aov epydarj 
 
 ek Af TpOiCIN AMApTIMN COY- of AlCTACCIC AOYNAI, of Ae AlAof C fOrrf CeiC. rNOOCH N Xurpo;- 
 
 Ae, TIC d TOY MicSoY KAAdc ANTAnoAdTHc. 0YAA2eic A nApeAABec, mh'te npocTiGek 
 MHTe A4)Aipa)N. et? reXo? Micn'ceic to noNHpdN. KpiNeTc Aikai'coc. of noiHceic X om. 7-6 
 cxi'cMA" eipHNefeic Ae maxomInoyc avvayaymv. IIomoAothch Ini AMApTiAic coy- 
 ' Cf. Teaching c. vi. 1 rrjs oBov ttji SiSaxrii. 
 
 3—2 
 
20 THE TEACHING OF THE APOSTLES. 
 
 OY TTpocHleic eni npoceyxHN eN CYNeiAHcei noNHpA. ay'th ecx'iN h oAoc tov 
 
 (fxOTO'i. 
 
 XX. 'H ie TOY fJ'eXavo'i oAoc aKoXid iaTt, ka'i KATApAC MecTH. oAoc 'yap 
 iari 9ANAT0Y alcovlov fjuera Tifxapiw;, iv y eajl to, aTroWiivra ttjv yjrvxV 
 avTwv. eiAooAoAATpeiA, epAcyTHc, yTOC Svi'd/j^eoo';, YnoKpicic, AinAoKApAiA, MOixeiA, 
 cfxJNOc, ApnAfH, YnepHctJANiA, Trapa/QacTi?, AoAoc, kakia, AYSAAeiA, cjJApMAKeiA, ^A^~^e\^,, 
 nAeoNeliA, d(f>o^ia deov. Aicoktai tcon d.fd.Q(x>N, micoyntgc AAnSeiAN, Ar^ncoNTec 
 
 X feuSri Y6YA0C, OY riNOJCKONTeC MICGON AlKAIOCYNHC, OY KOAAoOMGNOI AfAeO), OY Kpi'cel 
 
 AiKAiA, XVP^ Kol opcjiavM ov Trpoae-^ovre^, AfpYnNOYNTec oyk et? (j>6^ov 6eov, 
 AAA' en'i TO nONHpoN, J)n makpan Kal iroppo) npAfxHC kaI YnoMONH, ArAncJoNTec 
 
 MATAIA, AIG0K0NT6C ANTAnoAOMA, OYK eAeOYNTeC nTCO)(dN, of nONOYNTGC enl KATA- 
 
 nONOYMSNW, ev'x^epel'; iv KaToKaXia, oy riNcicKONTec ton noiHCANTA aytoyc, 
 4)0Ne?c TGKNtuN, (j)eope?c nAACMATOC eeoy, AnocTpectJOMeNOi ton eNAediweNON, kata- 
 noNOYNTec ton OAiBoMeNON, nAoYci'coN nApAKAHTOi, neNHTooN anomoi KpiTAi', uanGa- 
 
 MApTHTOI. 
 
 xxi. YLaXov ovv icrrl fiaOovra to. SiKaidfiara tov Kvpiov, '6cra jiypaTTTac, 
 
 iv TovToi<; irepiirarelv 
 
 el Se Tt? iaTiv dyadou fiveia, fivrjfioveveje /xou, fie\€TCJovTe<; ravra, 'iva Koi 
 rj eTridvfila koI h appyttnia ei'c ri Af^QoN •^(opijarj. 
 
 The study of the discordances between these extracts and the Teaching 
 is very interesting. For instance in c. xx. Barnabas has altered the Teaching 
 from dypvirvovvTE'; ovk iirl to dyaOov to dyp. ovk et? (po/Sov Oeov, but in 
 the closing words of the epistle he shews his acquaintance with the other 
 form by desiring that the care of his hearers for him may be djpv-n-via 
 ei's Tt ayaOov. 
 
 He shews his acquaintance with the form 6S6<; Oavdrov by inserting it 
 in the beginning of c. xx. as an explanation of the black way. 
 
 In c. xix. the act of memory ("thou shalt remember day and night") is 
 transferred from the teacher who speaks the word to the day of judgment, 
 and that the change is due to Barnabas is clear from the fact that the 
 Hebraistic term "night and day" has been replaced by "day and night." 
 
 The curious injunction as to clean and unclean meats in the Teaching, 
 c. vi. 3, irepl he Trj<i /Sp&Screw? o Bvvacrat ^daraaov, was out of harmony with 
 Barnabas' ideas, for he interprets the abstinence from pork and hare symbolically 
 and hence we find the sentence changed to 'Saov Bvvacrai, v-jrep rfj^ ■\jrvvfj<; 
 GOV ayvevcrei';. 
 
 Probably these brief notes are sufficient to shew the acquaintance of 
 Barnabas with a i^iha-^rj very little different from our own, which he seems 
 to quote from memory. 
 
THE TEACHING OF THE APOSTLES. 21 
 
 Apostolical Canons. 
 We come in the next place to the so-called Apostolic or Ecclesiastical Ecclesiastical 
 
 Canons, a tract of great importance in the problems connected with the 
 Teaching. It was edited by J. W. Bickell in 1843 from a Vienna MS' under 
 the title Ai oiarayal at Bia KXr/fievro'; koI Kav6ve<; eKKXrjcraaTiKol twv 
 ayi(ov diroarokwv. 
 
 Cardinal Pitra repeated the text in his Juris eccl. Gr. Monumenta, using 
 also a MS. in the Ottobonian library'' which bears the title 'E-TriTOfi-^ opwv 
 TWV ayiav airoaToXcov KaOoXiKtj^ irapaSocreai';, whence the book sometimes 
 passes under the name of the Epitome. A third Codex'' from the library 
 of the Holy Synod at Moscow was employed by von Gebhardt with the 
 title eK TWV Siard^ecov toov dylav aTroaToXaiv. It exists also in Syriac, 
 Coptic, Thebaic and Ethiopic*. This is the book which Hilgenfeld with 
 some reason identifies with the lost book mentioned by Rufinus under the 
 title Duae Viae vel Judicium Petri, the latter part of the title being derived 
 by analogy from the story of the Judgment of Hercules in Xenophon. The 
 order of this book is as follows: it opens with a salutation from the twelve 
 apostles, among whom Peter appears twice, once as Peter and once as Cephas ; 
 the second James is wanting as also Matthias, and Nathanael is added to 
 make up the number. The Apostles speak in turn, John being the prologizer ; 
 and their successive speeches are the fragments of the first six chapters of 
 the Teaching of the Apostles, the very same omission being made from c. i. 3 
 to ii. 1 which we noted in Barnabas and in the Latin Version. The Vienna 
 MS. has an additional portion evidently of later date which contains regulations 
 for the ordination of bishops, presbyters, readers &c. 
 
 It will save time and prevent confusion of ideas, if we demonstrate at 
 once the dependence of the first portion of these Canons upon the text of 
 Barnabas. 
 
 First of all the preface is taken directly with a slight change from the 
 epistle : ■y^aipere, viol ical 6vyaT€pe<;, iv opofiaTi Kvplov Irjaov XptcrroO. 
 
 Second, he follows Barnabas in one of his most adventurous emendations 
 (viz. that in which he substitutes eu? icopTjv 6(f)6aXfxov aov for eu? Kvpiov) 
 but conflates it with the original reading. 
 
 Further, the first portion of the Canons closes with words which are 
 taken from Barnabas, as the following extracts will shew: 
 
 Canon. Eccl. xiv. mh iKAei'nHxe iv /xrjBevl,, i^ovalav idv e^T/re. errvc yap 
 
 H HIWepA KVpiOV €N H CYNAn0A6?T(M UANTA CyN TO) nONHpo). rj^€l ydp 6 Kypioc 
 
 KM 6 MicSoc AYTOY fJi'ST avTov. eAYTcoN n'Nec9e nomo9€TiM, eAYTCON riNecee cymBoyAoi 
 
 AfAeoi', GeoAl'AAKTOI. 
 
 1 Cod. Vind. 45. s S. Synodi 125 Cod. gr. 
 
 ^ Cod. Ottobon. 408. * See Lagarde, Reliq. jur. eccl. 
 
 Canons. 
 
22 THE TEACHING OF THE APOSTLES. 
 
 Barnah. xxi. e-^ere fj,e6' eavrwv etV ot)? ipyd^eaOe to koXov' mh eAAinme' 
 erryc h hmspa, In h CYNAnoAe?TAi ta hanta to) noNnpu). 6771)? 6 Kfpioc kai 
 (5 Miceoc AYTOy. eVi /cat eVt epoirui v/xar eAYTc2)N riNecGe nomoGctai apaQoi, 
 EAYTooN MENere cymBoyAoi nicTOi'. ..riNecOe OeoAiAAKTOi. 
 
 Observe also the expression in the Canons, xii. 2, rifirjaec^ avrov eK rov 
 lApooToc (jov KAI 6K Tou noNOY Toov ■x^ipwv cTov' and cf. Barnab. x. ov fxrj, 
 <f)7](Ti, KoWrjOrjcrri ovSe o/jLoiwdtjarj dvdpanroL<! 70i,ovToi<;, o'iJive<i ovk o'lhaai 
 hi,a KonoY kai lApcoTOC iropi^eLV eavroK rrjv rpocpi^v. 
 
 He seems to have been aware of the curious passage in Barnabas 
 IMvrjcrOriari rifxepav Kpicreax; rjfiipa^ koL vvktck;, since he furnishes the key to 
 the change made by Barnabas from remembering the teacher to remembering 
 the judgment, in the words Xoyov ix^e^ovauv iv T-rj fieyakr) rjfiepa Tri<; 
 Kpiaecd<; Trepl &v aKovcravTe'; ovk e<f)vXa^av (Canon, i.). We are to remember 
 day and night what has been taught us because the day of judgment 
 comes. 
 
 Notice further, that, although it may be taken for granted from the 
 previous instances that the Canons depend on Barnabas, yet here also an 
 acquaintance is shewn with the Teaching outside the limits of the epistle ; 
 for we find the following expression, el yap 6 Kvpt,o<i Si' avrov rj^iaxje crou 
 BoOijvaL TTvevfjiaTiKrjv rpo(f>rjv Kal irorov Kol ^airjv alcovtov, crv o^e/Xet? ttoXj) 
 lu.a.X\,QV Trjv <p0apTTJv Kal TrpoaKaipov 7rpocr(f>epeiv rpo(f>riv. 
 
 The writer of this must have been aware of the followina: sentences of 
 the Teaching, 
 
 AfS. X. 3. rjiuv he exapicro) TTvevfiaTiKriv Tpocf>rjv Kal irorov Kal ^ojrjv 
 alciviov Sia rov rracSo'i aov (only the rrah is now, not Jesus Christ, but 
 some Church teacher). 
 
 Ato. iv. 8. el yap ev ra ddavaro) kolvuivol ecrre, iroau) fidWov iv rot? 
 dvrjroi'i. 
 
 There is also a trace of the "cosmic mystery of the church" (AtS. xi. 11) 
 in the words of Canon c. i. tt/jo? defieXlma-iv eKKXrjala^ Xva rvirov rwv 
 eTTOvpavicov etSore? (jivXdaacovrai Kre. 
 
 Any argument therefore which is based vipon the supposed restriction of 
 the sources of the Ecclesiastical Canons to the first five chapters of the 
 Teaching, or which assumes their independence of Barnabas in matters 
 where they agree, falls to the ground. 
 
 The following is the text of that portion of the Canons which runs 
 parallel with the Teaching : — 
 
 Al AlATArAI Al AlA KAhM£NT0C KAI KANONeC eKKAHCIACTIKOI TCON AflCON AnOCTOACON. 
 
 Cf. Barnab. 1. Xalpere, viol Kal dvyarepe';, ev ovofiaro Kvplov 'Irjaov Xpiarov. 
 
 '■ ^' 'Iadvv7]<; Kal MaT0aio<; Kal IleTpo? Kal 'AvSpea<; Kal ^tXtTTTTO? Kal l^Cficov 
 
THE TEACHING OF THE APOSTLES. 23 
 
 Kal ^\dKai^o<i Kol ^adavar]X koI ®cofj,a'; koX }S.rj(pa<; koX HapBoXofialo^ koI 
 'lovSa^ 'laKoo^ov. 
 
 Kara xeXevaiv rov Kvpiov -^fioov 'Iijaov 'KpiaTOV tov awrrjpo'; avvaOpoi- 
 adevTcov ijficov, Kadco<; Biera^e ivpo tov' MeXXere KXrjpovaOat, ra? eVap^ta?, 
 KaraXoyLaaaOat, tottcov dpcd/jLOiK;, eirLcricoTraiv a^ia^, irpea^VTepwv eSpa^, 
 BiaKOvav TTapeSpeia'i, dvayvaarcop vovvej(^ia<i, ')(r]pwv dveyKKrjaia^, Kal oaa 
 Seot TTjOo? defiekiwaiv eKKKrjcjia'; tva rvirov t&v eirovpavlaiv et'Sore? <jivXda- 
 tjiovrat, airo Trayro? daro'y^r/fiaTOV, etSore?, on, Xoyov vcjie^ovcriv iv ry fieydXy 
 7]fj,epa T^9 Kpiaewi irepl Sv aKOvcravTet ovk e(f>vXa^av Kal eKeXevaev rifjidf 
 eKirefiyfraa-dao tov^ Xoyov; el<i oXtjv ttjv olKov/aevTjv. 
 
 2. "ESo^ev ovv r)filu ttjOO? v7rofivr]cnp ttj^ dSeXcfioTrjTO'; Kal vovOeatav 
 eKaaTcp co? o Kvpio<i direKaXv^e Kara to 6eXrj/Ma tov 6eov Bid irvevfiaTO'; 
 dyLOV fivrjaOelo't, Xoyov evTelXaadab vjjZv. 
 
 'Icodvvrj'; elirev "AvBpe<i dBeXcpol, eiS6Te<i oti Xoyov v<pe^ofiev irepl twv 
 BiaTeTayfievwv rjfuv, et? e^o? Trpoaanrov firj Xafi^dvcofiev, dXX" edv tk Bokt) 
 TO (jvpti^epov dvTiXiyeiv, avTiXeyecrdco avTw. eBo^e Be Trdai irpwTOv IwavvTjv 
 elirelv. 
 
 'ImdvvT]'; elirev 'Oao'i Ayo eici, mi'a thc zoohc ka'i mia toy Sanatoy. AiA0opA Cf. Bamab. 
 Ae ttoAAh MeTAlY tcon Ayo oAwn. h men r<^p oAoc thc zoohc ecTiN ay'th. npwTON ^^^' 
 
 ArATfHCeiC TON SeON TON nOlHCANTA CC 6^ oXrjt; ri;? KapBlw; (TOV Kal Bo^daeiij 
 
 TOV XvTpcocrdfievov ae Sk davdTov, rjTi,^ ianv ivToXrj TrpcoTr]. AeYTepoN' aya- 
 Trrjo-ei'; ton hAhcion coy wc ceAYTON, rjTi,<i eaTlv ivToXrj BevT^pa' ev oh oXoi 
 6 vo/x.o'; KpefiuTai Kal ot TrpocjirJTai. 
 
 MaT6alo<i eiTre TTanta oca mh GeAeic co'i r£Nec9Ai, mhAe cr a'AAo) noiHCCic. 
 TOYTOON Ae TOON AofooN THN AiAa)(hn elire, dSeX^e UeTpe. 
 
 IIeTpo<i elirev Oy c()0NeYceic, oy moixeyccic, oy nopNeYceic, oy nAiAo(t)9opHceic, 
 OY KAe^eic, of MAreYceic\ of cf)ApMAK€Yceic, oy (fioNeYceic tcknon In (fiSopA o-fAe 
 reNNHSeN AnoKTCNcTc, OYK eni0YMHC6ic TA TOY nAHCi'oN, OYK eniopKHceic'', oy' 
 YCYAOMApTYpHceic, oy KAKoAofHceic, ofAe mnhcikakhccic, OYK ecH AiVncomoc, ofAe 
 Ai'rAooccoc. nApc TAp Ganatoy eaTiv h AirAo:)CCiA. oyk Ictai 6 Adroc coy kenoc, 
 ofAe yeyAhc, oyk ecH nAeoNSKTHc, OYAe ApnAl, ofAe fnoKpiTHC, ofAe kakohBhc, oyAc 
 Y'nepHcfjANOC, OYAe Ahyh BoyAhn noNHpAN kata toy hAhcion coy- oy mich'ccic 
 nANTA ANOpconON, aAA' oy'c MeN eAer2eic, ofc Ae eAchiceic ^ nep'i wn Ae npocefin, 
 ofc Ae Ar'i'nHceic fnep thn ytX^n coy. 
 
 'AvBpea<; elire TeKNON moy, 0eYre ^'no hantoc noNHpoY ka'i And ttantoc 
 d^AOl'oY AYTOY- mh riNOY dpriAoc. oAnre? r^p h dprn npdc (Jjonon. eWt yap 
 Baifioviov dppevLKOV 6 6v/m6<;. mh tinoy zhAcothc mhAb epiCTiKOc MHAe Oyman- 
 
 TIKdc. eK r<!^P TOYTWN (JjONOC reNN'S'TAI. 
 
 <i>iXimro<; elire Teknon mh tinoy eniGYMHTHC" oAnre? r^p h eniSYMiA npdc 
 
 ^ Cod. Viud. omits these three clauses. 
 2 Cod. Vind. omits these two clauses. 
 5 Cod. Ottob. omits this clause. 
 
24 THE TEACHING OF THE APOSTLES. 
 
 THN nopN€iAN Koi eXKSi Toi)? dvdpcoTTov; 7rpo9 eavT^V eaTi r^dp ^ erfKvKov 
 BaifioiyLov T^9 eirievfiLa^, koX o fiev jJieT opy^i o Se /j^eO' vSovfjv dvoWvai^ 
 toi)? elahexop^evov^ avrd- oho^ Be irovqpov -rrvev jxaro'i dfj.apTia i/^vx^?' Kul 
 orav /Spaxelav e'icrSvaiv axv ev avrm, TrXaTvveo avrrjv Kal dyet, iirl Trayra 
 ra KUKd TYjv -^vxnv i/ceivriv Kal ovk id Sia^Xi-fai tov di^epcoirov Kal ISelv 
 rriv dXrieeuaV 6 ev/j,6<; vfi(Zv fxirpov ex^T<o Kal eV /Spa^ei BiaaT7]fiaTi. avrov 
 ^viox^lre Kal dvaKpoveTe, iva /x?) ifi^dWr; vfj,d<: ek epyov nrovr^pov. dv/xo'i 
 yap Kal ■^Bovrj irovripd iwl ttoXi) -TrapajxevovTa Kara eiriraa-iv Baifiovoa ylverai. 
 Kal orav iiriTpe^ri avTok 6 dvdpanro<;, olBaivovaiv iv -rfj -^vxfi avTOV Kal 
 ylvovTai /j,el,^ovev Kal dirdyovcnv avrov ek epya dBuKa Kal eTTiyeXwaiv avrS, 
 Kal rjBovTai eirl Ty diroikeia rwv dvdpanrayv. 
 
 l,ip,aiv elwe Teknon mh tinoy AicxpoAoroc MHAe YYHAoctJeAAMOC- eK r<Np 
 TOYTOON MOixeTiM HNONTiM. (1. yevvdovTai.) 
 
 'IdKal3o<; elire TeKNON mh pnoy oiooNOCKOnoc, eneiAni oAHreT npoc thn 
 eiAooAoAATpeiAN, MHAe enAOiAoc MHAe ma9hmatikoc MHAe nepiKAOAipwN, MHAe GeAe 
 AYTA IBelv fiTjBe dKOveiV 6K r^P toytoon AnANTCON eiAwAoAATpeiAi reNN«>NTAi. 
 
 Na^avai^X elire TeKNON mh riNOY ysYcthc, eneiAhi oAHrei to y^YCma eni thn 
 
 KAOnHN, MHAe ({jlAAprYpOC MHAe KeNoSoIOC eK TAp TOYTCON AHANTCON KAOnAI 
 reNNMNTAI. 
 
 ['loiiSa? 647re] TeKNON mh tinoy rorrYCOc, eneiAn aVgi npoc thn BAACttJHMiAN, 
 
 MHAe AYSaAHC MHAe nONHpd0ptON' eK fAp TOYTWN AHANTOON BAAC(t>HMIAI reNNWNTAi. 
 
 i'cei Ae npAYc, eneiAni npAeic KAnpoNOMHCOYciN T-qv ^aaiXelav t&v ovpavwv. riNOY 
 MAKpoGYMOC, lAeHMOON, elp-qvoTroiO'i, KaOapo'i rfi KapBia diro iravrcx; KaKov, 
 
 AKAKOC KAI HCYXIOC, ArAGOC Kal (fivXda-awV KAI TpeMWN TOYC AdrOYC OYC HKOYCAC- 
 
 OYX YY<^C€ic ceAYTON ouAe Aooceic th YYX^ coy GpAcoc, ofAe koAAhGhch th 
 (1. KoXXi]dijaeTai rj) yyXM (1- i^^XV) coy weTA yYhAcon aAAa mcta Aikai'oon ka'i 
 
 TAneiNWN ANACTpA0HCH' TA Ae CYmBai'nONTA COI €N6prHMATA OOC AfAGA npOCAelH, 
 
 eiAcbc OTi ATep Gf.OY ofAeN riMeTAi, 
 
 &a)fid<; eiTre TeKNON ton AaAoynta coi ton AdpoN toy QeoY Kal •KapaiTiov croi 
 yivofievov t^? fci)^? Kal BovTa aoi rrjv iv KvpLcp a<ppayiBa dyaTT'^aeK («? Koprjv 
 6<f>daXfjiov aov, mnhcGhch Be avTOV nykta km HMepAN, timhccic ayton dac ton 
 KYpiON. oGeN TAp H KYpiOTHC AaAeItai eKeT KYpidc ecTiN. eKZHThiceic Ae to npdcconoN 
 
 avrov KAG' HMepAN Kal TOYC XoITTOi)? ATIOYC, i'nA InANATTAYCH ToTc AorOIC AYTOON" 
 
 KoXXwfievo<; yap dyloif ayiaaOrjarj' ri/ji,r](Tei,<i avrov KaB" b Bvvarov ei, ix 
 rod lBpMr6<; aov Kal iK rov rrovov rcov x^'-P^^ °'°^- s' 7"P ° Kvpio<; Bi,' avrov 
 rj^iaiae croi BoOrjvai nNeYMATiKHN Tpo(t)HN ka'i noTON ka'i zcjohn aicLnion, crii 6(ji€t,Xei<; 
 TToXv fxdXXov rrjv <f)6apr^v Kal rrpoaKUipov rrpoa^epeiv rpo<f>rjv. 'A^to? yap o 
 ipydrr]'; rod fiiadov Kal BoOi' dXoaivra ov ^ifia>cret<;, Kal OvBek (pvrevet, afmeXaiva 
 Kal iK rod KapTrov avrov ovk iadiei. 
 
 K.7](pd'; elirev Of noiHceic cxi'cmata, eipHNeYceic Ae MAXOMeNOYC" KpiNeTc Aikai'mc. 
 OY Ah'yh npocconoN riva lAer^Ai en'i nApATTTWMATi. ov yap Icrxvet rfXovro<i •jrapd 
 KVpio)' ov yap d^ia rrpoKpivet, ovBe KaXXo'i cocpeXel dXXd laorr]'; earl rrdvrwv 
 
THE TEACHING OF THE APOSTLES. 25 
 
 Trap avTO). iv Trpo(7evxfj °'°^ '^^ Ai^yXhchc, ndiepoN ecTAi h of mh tinoy npdc 
 M6N TO A<),B6?N eKTeiNCON TAc '^^I'^d.c, npdc A€ TO AOYNAi CYcnooN" eAN e'xHC, AlA 
 TWN xeipwN COY Awceic Aytpmcin toon amaptimn coy' oy AicTAceic Aoynai, oyA6 
 
 AlAOYC rOrrfceiC" rNMCH rAp tic ECTIN 6 toy MICOOY KAAOC ANTAnoAOTHC. OYK AnOCTpA- 
 (t)HCH eNAeOMENON, KOINCiONHCeiC Ac AnANTCON TO) AAcActxI) COY KAI OYK CpcTc i'AIA 
 
 ciNAi' ei TAP CN TO) aGanatco koinoonoi Ictc ndcto maAAon cn toTc (j)9apT0L<;. 
 
 ^apOoK.ofiaio'i elirev 'EpQ)TWfj,ev vp,d<;, dSe\<j)oi, to? eri, KMpo'; icm Kol e^ere, 
 6t9 ou? ipyd^eaOe fieO' eavrwv, fjurj eKXelTrrjTe iv firjBevl, e^ovaiav edv e^r]T€' Cf. Barnab. 
 6771)? yap y rjfiepa Kvplov iv § avvairoXelTat, irdvTa avv rS TTOvrjpw- rj^ei, yap 
 o Kvpio^, Kai o jjiiaOo^ avrov fier' avrov. eauraiv ylveade avfi^ovXot dyadol, 
 deoBlSaKToi. cfiYAASeic a nApeAABec mhtc npoceeic mhtc Y<t>AipwN. 
 
 The writer of the Canons has thus purposely divided the first part of the 
 Teaching into twelve segments so as to give one to each of his imagined 
 duodecad of Apostles ; he knew the remainder of the book but it did not suit 
 him ; what has been added in some MSS. of the Canons is perhaps of another 
 workmanship, and from the same hand proceeded the two introductory 
 chapters which point out the importance of the several offices to which 
 attention is drawn at the close of the book. Observe that the Canonist 
 draws nothing from the fifth and sixth chapters of the Teaching, although 
 Barnabas with whom he is acquainted uses the fifth chapter freely. 
 
 The Seventh book of the Apostolical Constitutions^ . 
 
 1. ToO vofioOerov Mtucreo)? elprjKOTO'i rot? ^laparfKiraK' ISoi) hehaiKa Trpb 
 Trpoaunrov vfiwv Trjv ohbv Trj<; ^a>rj<i Kal rrjv oSov rov davdrov, Koi iTricpe- 
 povTO<i "^KXe^ai tj]v ^corjv iva ^rjo-rj^- Kal tov TrpO(f>rjTov 'HA,ta XeyovTO<; 
 Tc5 Xao) "Ecu? TTore 'x/nXaveiTe iir dfi(f)OTipai<; rai'i lyvvai<i vfiwv ; ei Oeot 
 icTTi KvpiO'i, "rropeveaOe ottlctco avrov' eiKorat; eXeye kui, o Kvpio'i Irjaov'i 
 Oi}Sei9 hvvarai Sval Kvpioi^ SovXeveiv rj yap tov eva p^icrrjaei Kai, rov erepov 
 dyaivqaei, rj ivd<; dvde^erat, Kal tov erepov Kara^povrjcrer dvayKaiw^ Kal 
 rjfiel'i eTTOfievot, tm BiBaaKoXo) XpiaTm, 09 icrri acorrjp Travrcov avOpwirav 
 (idXiaTa -TTiaTOov, (pafiev &)? Afo oAot eici, mi'a thc zcohc kai mi'a toy Sanatoy- 
 ovBe/jiiav he a-vyKpiaiv e')(Qvcn irpb'i eavrd<; (noAY TAp to AiAct)opON), fidWov he 
 irdvTrj Ke-)(o}pi,crfj,evai Tvyydvovai' Kal <f)vaiKrj fiev eariv r) rrj^; fcojj? 0S09, 
 67reia"a/CT09 he rj tov davdrov, ov rov Kara yvwjxrjv Qeov virap^avro'^, dWd 
 rov i^ irrL^ovXrj'i rov aXXorpiov. 
 
 2. TTpdiTH ovv rvy')(dvei, h oAoc thc zoohc kai ectin ay'th, rjv koI 6 v6fj,o<; 
 htayopevei, apahan KYpiON ton SeoN i^ oXrj<; t^9 Kaphia<; Kal e^ oXtji; rrj<; '^v)(tJ<;, 
 
 1 The text is that of Lagarde, with emendations in such places as seemed necessary. It 
 will be found that in not a few cases the editio princeps of Turrianus is closer to the 
 text of the Teaching than Lagarde's. 
 
 H. 4 
 
26 
 
 THE TEACHING OF THE APOSTLES. 
 
 Lag. om. 
 Kdi ai) and 
 adds a gloss 
 after :roi7J(reiy 
 
 Lay. 
 
 KaKwv 
 
 Lag. om. ek 
 aiaySva 
 
 Lag, 
 
 ora. iv 
 
 Tov eva Kal fiovov, nrap ov aX\.o<; ovk ecrri, ka'i ton nAHCi'oN tbc tAYTON. Km nAN 
 o MH eeAeic reNeceAi coi, km cy xofTO aAAco of nomceic. EyAoreire Toyc KATApo>- 
 MeNoyc YMAC, npoceyxscSe yuep tmn eTTTjpea^ovTcop v/j.d';, ayairaTe Toyc e)(9poYC 
 
 yMMN. TToi'a r^p YmTn X'^^PIC, GAN CJJlAHTe TOyC Ct^lAoyNTAC YMAC ; KAI TAp 01 eQNIKOI 
 
 TOYTO noioYciN- ymcTc Ae cfnAeTxe Toyc micoyntac y^ac kai eyepoN oy'x eleie' of 
 MicHceic yap, (prjcri, hanta ANepoonoN, ovk AlyuTrriov, ovk 'ISov/xalov, cnravTe'; 
 yap ela-i tov 6eov epya. ^evyere he ov ra? (f)va-€i'i, aXXd Ta<; yvaip.a<; r(uv 
 TTovrjpwv. 'AnexoY T<JaN CApKiKcoN KAI KOCMiKooN eniSyMiooN. 'Ean tic coi AO) 
 pAniCMA eic THN AeliAN ciAroNA, CTpG^ON AYTO) ka'i thn aAAhn' ov (jyavXi]'; ova-rjii Tfj<; 
 d/xwi]^, aX\d riiJLiOL)T€pa<i t?;? dve^iKaKLa';- XeyeL yap 6 Aa/StS Et avrairehcoKa 
 TOi<; avTaTToBtSoval p,oi KaKa. 'Ean ArrApefcH C€ tic mi'Aion cn, YTTApe mct' 
 
 AYTOY AyO, KAI TO) GeAONTI coi KpiOHNAI KAI TON X'To")NA COY AaBcIn, ACJjeC 
 AYTO) • KAI TO IMATION, KAI AnO TOY Al'pONTOC TA CA MH AnAITCI. TcI) AITOYNTi' CE 
 
 AiAoy, Kal airo tov BeXovTOi; haveiaaadai jrapd aov firj diroKXeiarj'; ttjv 
 X^tpo-' BiKaio<! yap dvrjp oiKTeipei Kal KLj(^pa- nAci fAp eeAei AiAoc9ai 6 nAThip 
 o TOV rjXiop avTov avaTeXKoiv i'rrl irovripov'; Kal dyaBov^, Kal tov veTov 
 avTov ^pe-)(wv iirl SiKalov; Kal dhiKov;. Trdaiv ovv SiKaiov BiSovai ef OLKelcov 
 TTOvav Tip,a yap, (pijo-i, tov Kvpiov awo crcov SiKaCwv irovcov TrpOTip.rjTeov 
 Se Toi)? dyiov?. Of (})0N6fc6lc, tout eaTiv ov ^depel'i tov '6p.oi6v aoi dvBpanrov 
 SiaXvei'i yap to, /caXcG? yt,v6p,eva- ov'^ oj? Traj'TO? (j)6vov ^avXov TvyydvovTO<;, 
 dXKa fiovov tov dOooov, tov 8' ivhiKOv dp-^ovfTi p.ovoi'i d(pQ}pia/j,evov. Of 
 MOlxefceic Staipet? yap Trjv fiiav crdpKa et? hvo- "Euoi'Tat yap, (pTjCTLV, oi 
 hvo ell adpKa fiiav ev yap elatv dvrjp Kal yvvrj Trj (pvaei, tj} (rvfiTrvoia, 
 T?) evQiaei, Ty Stadeaet,, tu> /3t&), tg3 Tpoirui, Ke'^copicr/jLevoi, Se elao tw a-yrjjjiaTi, 
 Kal Tw dpiO/j,a>. Of nAiAO(J)9opHceiC' "Trapd (j>vaiv yap to KaKov Ik lohofiuyv 
 ipvev, ?;'ti? TTvpov OerfKaTov 7rapavd\aip,a yeyovev eircKaTapaTO'; he 6 toiovto<; 
 Kal ipel Trd'i 6 \ao<; VevoiTo yevoiTo. Of nopNefceic" Ovk eaTUi yap, (hrjai, 
 ■jTopvevcov ev vloh ^laparjX. Of KAeyeic" "A.'x^ap yap K\eyjra<; ev rw 'la-parjX 
 ev '\epi,x<^ XLOoi^ ^Xn^OeU tov ^ijv inre^rjXde, Kal Tie^el /cXei/ra? Kal •yjrev- 
 adfj,evo<; eKXrjpovop.rjae tov Nee^av ttjv Xewpav, Kal 'louSa? KXeiTTav Ta twv 
 TrevriTwv, tov Kvpiov Trjq So^rj^ irapehodKev 'lovSaloa Kal fj,eTap.eX->]6eU 
 aTTtjy^aTO Kai eXdK7]ae /j,eaoc; Kal i^exydr) TrdvTa Ta (JirXdyxya aVTOV, Kal 
 'Avavla<; Kal XaTTcjieipa rj tovtov yvvij, K\eyJravTe<; Ta iSia Kal 7reipdaavTe<; 
 TO 'irvevfia KVpiov, Trapa^pV/^a aTrocpdcrei IleTpov tov o-vvaTroaToXov rjaaiv 
 eOavaro) drjaav. 
 
 3. Of MAfefceic, of (t)ApMAKefceic' ^app^aKOin; yap, (jj-rjaiv, ov Trepi^owaeTe. 
 Of ^ONcfceic TeKNON COY CN (f>eopA ofAe TO reNNHOcN AnoKTCNeic- irdv yap 
 TO e^eiKOVLafievov, yjrvxvv Xaj3ov irapd 6eov, (j)ovevdev, eK8iK7i6>']aeTai, dSUwi 
 dvaipeOev. OfK eniGYMHceic ta toy nAHCi'oN coy, olov Trjv yvvaiKa i) tov Tralha 
 rj TOV ^ovv rj TOV dypov. OfK cniopKHceic eppedr} yap fji-q oixoaai oXo)?- 
 elhe p,rjye, Kav evopKiqar]';, oti eiraivedrjaeTai ird^ 6 ofiviKov ev avTw. Of 
 YCYAoMApTYpHceic, oti 6 avKo(j>avTwv irivrjTa Trapo^vvet, tov woirja-avTa avrov. 
 
THE TEACHING OF THE APOSTLES. 27 
 
 4. Oy KAKoAorn'ceiC' M?) arjanra yap, (fnjcyi, KaKoko'yelv, "va firj e^apdrj^- 
 orAe MNHClKAKHceic" ohol yap fivrja-ttcaKOiv ei? OdvaTov. OyK ecH AifNCOMOC oyAe 
 AifAcoccoc nAflc r^p iCT'^vpa dvSpl to. tSia xelXt], kuI dvrjp yXwaaciSfj'; ov kutev- 
 dvvOqaeTai eirl t;)? 777?- oyK Ictai 6 Adroc coy kenoc' irepl ■wavro'^ yap \6yov 
 apyov Bwaere \6yov oy yeycH- 'ATroXet? yap, (^r^ai, iravTa^ roi"; \a\ovvTa<; Lag. om.>?;a-i 
 TO yjrevBot;. OyK ecH nAeoN€KTHC oyAe *,'pnAS' Oval yap, ffirjcriv, 6 TrXeovefCToov 
 TOP irXrjcriov ifKeove^iav Kaxrjv. OyK ecH YTTOKpuHC, 'Iva fir) ro fiepo'i aov 
 fier' avTQ)i> Or)';. 
 
 6. Oyk Ich kakohShc, oyAe YnepH^ANOC vrreprjcfidvoK yap 6 6e6<i dvTi- 
 racraeTai. Oy Ah^h irpoaanrov hvvdcnov iv Kplaei, 'otl tov Kvplov rj Kpiai';. 
 Oy MicHceic hanta ANepconoN' eAefMco eAerleic tov dSeXcfiov aov koI ov Xrj^ri 
 ot" avTOV dfiapTiav, km, "EXey)(^e aoipov Kal dya-rrrjaei ae. 4>eyre Ano hantoc 
 KAKoy KAi Ano nANTOc OMOi'oy Ayro)' "Avre^^e yap, (prjaiv, diro dSUov Kal Tp6fJ.o<; 
 ovK iyyiel aoc. Mh riNoy dpriAoc, /jirjhe ^daKavo<;, mhAe zhAcothc, mhAb manikoc, 
 MHAe apaa-vi, Iva fj,rj 7rd6rj<; rd rov K.dlv Kal rd tov 2aot)A. Kal ra tov Lag. om. '^a 
 
 I&)o/3' OTi o fiev direKTEive tov doe\(j)ov auTov tov "A/3eA, Sid to irpoKpiTov 
 avTov evpeOfjvai irapd dew Kal Sid to irpoaSey^drjvai, Trjv dvalav avTov- 09 
 ofi TOV oaiov Aaj3l8 iSieoKe viKTjaavTa tov ToXidO tov <i?v\i<jTa2ov, Kal ^rfKdiaa<i Lag. om. tov 
 eirl T-rj Twv ')(opevTpiwv ev(p7jjj,la- 09 Se rot"? 8vo arpaTapxa'; dvelXe, tov P^™"^** ToXia^ 
 
 AjSewqp TOV tov ^laparjX Kal tov 'Afieaad tov tov ^lovSa. XdTat 
 
 6. Mh riNoy oiooNOCKonoc, oti oAHfe? npoc eiAcoAoAATpeiAN' Olwvia-p-a he, 
 (prjalv o 1.a/iiovr]\, dfiapTLa eaTi, Kal Ovk 'idTat olcovia/J.O'; iv 'laKcio^ ovBe 
 fiavTeia iv 'la-pai'jX- oyK Ich enAAooN h nepiKAOAi'pwN tov v'lov aov, ov 
 K\v8a)viei<;, ovBe olmviaOijar], ovSe opveoaKO'TDJaei,';, oyAe maShch maOhmata Lag. kXjjoo- 
 nONHpA' TavTa yap airavTa Kal 6 vo/j.o'i dTTelirev. Mi-i piNOy enieyiwHTHC kakoqn, !f'"J ,. 
 ohriyrjOrjar) yap et? dfieTpiav dp.apT7]fj.dTQ}v. OyK ecH AicxpoAdfOC, oyAe piyd- ivovqpbv 
 ({)9aAmoc, ovhe. fiedvao<;- eK r^p toytmn nopNelAi kai MOiyelAi riNONTAi. Mh riNoy 
 (})lAAprypoc, Iva /urj dvTO Oeov hovXevay^ tw fiap-wva. Mh piNoy KeNdAoIoc, 
 
 p,7)he fieTeoypoi, firjBe vyjfrjXocfipcoV eK r^p toytoon AnANTCON dXa^oviai r£NNa>NTAl' 
 fivi]a0r]Ti TOV eiTTOVTO^, Kvpte, ou% v-i^wOt) r) KapBia fiov, ovhe ifieTeaiplaOTjaav 
 oi o<f)6a\/j,o[ p,ov, ovBe i'iropev6r)v iv pueyaXoi^ ovSe iv Oavfiaaioa virep i/j,e, 
 el firj iTaTrei.vo(ppovovv. 
 
 7. Mh fiNoy rdrrycoc, ixvqadel^ Trj'i Tt/xtupta?, 17? vireaTriaav ol KaTa- 
 yoyyvaavTef M.ooaeco<;. Mi-i eco ayGaAhc, MHAe noNHpd^pooN, p,rjSe aKXrjpo- Lag. 70771;- 
 KdpBio'i, firiSe Ov/iicoBt]';, firjBe fiiKpo->^vj(o<;- hanta fAp tayta oAnrei npdc BAac- 
 ct)HMi'AN' i'cGi Ae npAoc CO? Mtuu^? Kal AafSlB, ene'i oi npAeTc KAHpoNOMi-icoyci 
 
 THN fHN. 
 
 8. fiNoy MAKpdOyMOC" o yap toiovto<; ttoXi)? iv ippovrjaei, i-Trenrep 6 
 6Xiy6'<^v)(p'i la')(yp6'i dcppoiv. fiNOy eAeHiwooN" fiaxapiob yap ol iXe7]fj.ove<;, oti 
 avTol iXeridrjaovTau. "Eco akakoc, hcyxoc, ataGoc, TpeiwwN Toyc Adfoyc Tof 
 eeoy. Oyx yyooceic ceAyroN (u? 6 (i>apiaalo<i- oti 7ra? vyjrwv eavTov TaTreivw- 
 Orjaerai, Kal to vyfrrjXov iv dvdpanroi'i /SSeXvyfia irapd tw 6eu). Oy Awceic 
 
 4—2 
 
 (Tavr^z Kara 
 
28 
 
 THE TEACHING OF THE APOSTLES. 
 
 Lag. om. 6 
 avfx — yvoiudT}- 
 aeraL 
 Lag. COL 
 TTapa.Bcov 
 
 Lag. \-araX- 
 
 Lag. ^voeov- 
 lievov 
 
 Lag. u.Ko\J<ya.i 
 Lag. om. Tou 
 
 Lag. vs. avTuiv 
 
 Lag. om. Ti2 
 
 Lag. Kvpiu} 
 apecTov 
 
 TH YYXH COY epACOC, '6ti, avi)p 6paav<; i/j^TrecreiTai, ek Kaica. Oy cyMnopeYOH 
 MeTA A(})p6N(JC>N, aAAa meta cocfxiN KAi AiKAi'wN' 'O aviM7ropev6fievo<i jap a-0(}30l,<S 
 ao<j)6<; earai, 6 8e a-vfj,7ropev6i/,evo<; atppoai jvw(j6r)<je.Tai. Ta cymBai'nonta coi 
 nA9H €YM6Na)c AexoY naX ra% TrepiaTaaii'; aXv-rrco';, eiAtoc on fnaOoi; vrapa 
 Oeov aoi, ho6r]aerai w? tw 'Iqj/S koI Tfp Ka^apcp. 
 
 9. Ton AaAoynta coi ton AoroN toy QeoY AolAceic, mnhcOhch Ae aytoy 
 HMepAC ka'i nyktoc, TiMHceic Ae AYTON ovx f"? yeveaeay<i aiTiov, aXX wi tov 
 ev ehaC aoL -rrpo^evov jtvofievov onoY TAp h nepi SeoY AiAackaAia, ckci o 
 eeoc nApecTiN. 'EKZHTHceic kaO' HMepAN TO npocconoN twn apcon, \n enANAnAYH 
 TO?c Adroic ay'toon. 
 
 10. Of noiHceic c)(icmata Trpoi rov<; aytov;, fivqaOeU twv Kopenaiv. 
 EipHNeYceic ma)(omknoyc a><; M.o}arj<; crvvaWdaacov eh <piXiav. KpiNCic Aikaicoc 
 TOV yap Kvpiov rj KpLcn<;. Of Ah'yh npdcwnoN eAer^Ai en'i nApAnTciiMATi, w<i 
 'HXta? KoX Mi^ata? tov 'A^aa/S, Kal 'A/SSe/xeXea o AWtoy^ tov XeBeKiav 
 Kal Nadav tov AafflS Kal 'ludvvrji; tov '}ip(6B7]v. 
 
 11. Mh riNOY AiVyXOc ev irpoaevxy <^ov, ei ecTAi h of" Xeyei yap 6 KvpL0<i 
 ifiol HeTpw eirl t^? 6a\da-arj<; 'OXiyoTnaTe, ek tL iBicTTacras; Mh tinoy npoc 
 
 MEN TO AABe?N eKTEINOON THN X^I^P*' TTP'JC AC TO AOYNAI CYCTeAACON. 
 
 12. 'EaN e'xHC, AlA TOON X^IP^J^N COY AOC, i'nA eprACH eic AYTpOJCIN AMApTIWN 
 
 COY" e\eri(jLoavvai<; yap Kal •wicrTeat.v diroKaOaipovTai dfiapTiai. Of AiCTAceic 
 AoYNAi irTCD-xw, ofAe AiAofc forrfceic' rNwcH p^p tic cctin d toy micOoy anta- 
 noAoTHC' 'O eXewv yap, (prjai, "tttcoxov Kvpiai havei^ei, KaTo, he to Sofia avTOv 
 ovTQ}<; avTairoSoSija-eTai avTm. OfK AnocTpAcJjHCH eNAeoMCNON' "'O? ^pdaaei 
 ydp, (pfjai, Ta wTa avTov fir) elaaKovaai tov Beofievov, Kal avTO<i eiriKa- 
 XeaeTai Kal ovk eaTai 6 elaaKOvwv avTov. Koinoonhccic cic hanta tco AAeAcfxI) 
 COY ka'i oyk epeic i'aia cinai' koivtj ydp rj fieTdXrjyjri,'; Trapd 6eov Trdaiv avOpco- 
 iroi^ irapecTKevdadr]. OfK Ape?c thn X^^P* "-OY '^^° ^°? Yiof coy h And thc 
 GYrATpdc COY, <^AAa And NeoTHTOC AiAaIcic AYTofc TdN 4>dBoN TOY eeoY' HaiBeve 
 ydp, (pTjcri., TOV vlov crov, ovrco ydp ecrTai aoL eveXiri,^. 
 
 13. OfK eniTAleic AofAw coy h haiAickh toTc eni TdN AfTdN eeoN nenoi- 
 edciN eN niKpiA YYX*^c, mh noTC aTevd^coaiv eirl aol Kal eaTai aoi opyrj Trapd 
 deov' KAi yMelc oi AofAoi, fnoTArHTe to?c KYpi'oic ymcon wc ty'hw eeof eN aicxynh 
 KAi (t)dBa) ftj? TO) KvpLo) Kal OVK av6panroi<i. 
 
 14. MicHceic nACAN fnoKpiciN, ka'i han, d an h ApecTON KYpi'to, noiHceic of 
 MH efKATAAinHC gntoAac KYpi'oY, ct)YAAleic Ae a nApeAABec Trap' avTov, mhtb npoc- 
 TiOe'ic eV avTok MHTe Act)Aipa)N ott' avTooV Ov TrpocrO-qaei^ ydp tok Xoyoa 
 avTOv, Xva jxt) eXey^rj ae Kal -v^euS?}? 761'?;. 'EIomoAothch Kvplcp tu> 6em crov 
 TA AMApTHMATA COY i^<^l OVK BTt. TTpoaOtjaei'; eTT avTOK, cva ev aoi yevTjTat 
 TTapa Kvpiui Tw 6ea) aov, 09 01! ^ovXeTai tov OdvaTov toO afiapToyXov, dXXd 
 T?;i' fieTavoiav. 
 
 15. Tov iraTepa aov Kal Ttjv firjTepa 6epaTrevaei<; w<; alTiov; aoi, yeveaeax;, 
 iva yev-T] jjuaKpoxpovwi eirl t^? 7^9, ^9 Kvpwi 6 Oeo'; aov SuSaai aof 701)9 
 
THE TEACHING OF THE APOSTLES. 29 
 
 dBeX,<j)Ov<; aov koX tov^ avy'yevei<; aov fit] vireplSr]';- 701)9 <yap OLKeiov; tov 
 cTTre/OytiaTo? crov ov'^ virepo'^ei,. 
 
 16. Tov ^acTiXea ^o^rjOrjcrr], etSto? otl tov KVpiov eariv rj j^eiporovLa' tov<; 
 dp^0VTa<i avTOv riiJi,iq(TeL<; (o<; Xetrovpyou'; 6eov, skSikoi jdp elat, Trdar]'; aSiKLa<;' 
 oh aTTOTLcraTe re'Xo?, cpopov koX irdaav ela<f)opdv ev'^vwjxovco';. 
 
 17. Oy npoceAefcH en'i npoceyXHN coy eV vH'epa noNnpiAC coy, "Trplv dv \varj<i 
 Trjv iriKplav aov. AyxH ecTiN h oAoc thc zgohc, ^? yevoiro eVro? vp,d<; evpeOrjvai 
 hid 'liqaov Xpto^ToD Tov KVpiov r/fiSir. 
 
 18. 'H Ae oAdc Toy eANATOy ectin iv irpd^eai noNHpATc OewpovjJLevr}' ev ainfj 
 
 yap dyvoia 6eov Kal ttoWwv Oewv iTreia-ayayj], St' wv (Jjonoi, Moi)(eTAi, nopNeiAi, Lag. tou 6. 
 iTTiopKidn, km%yiMM irapdvofioi, KAonAi, eiAcoAoAATpeTAi, Md.{-e\t>.\, 0d,pMAKeTAi, ApnAfAi, 
 Y€yAoMApTypi'(M, ynoKpi'ceic, AmAoKApAiAi, AoAoc, ynepHcJjANi'A, kaki'a, AyOAAeiA, nAeo- 
 
 N€2lA, AlCXpOAOriA, ZHAOryniA, epACyXHC, yYHAOCtipOCyNH, AAAZONeiA, d<^O^La, AlCOfMOC 
 
 ArAScoN, AAHOeiAC e'xSpA, YeyAoyc aVahh, A'rNOiA AiKAiocyNHC. 01 ydp Tovrcav 
 iroirjTal oy koAAmntai AfAecp, oyAe Kpi'cei Aikai'a' ArpYTTNoyciN oyK eic to AfAeoN, 
 
 AAA' €IC TO nONHpON' (Ln MAKpAN npAOTHC KAI fnOMONH, MATAIA Af'iiTTOClNTeC, AlOOKONTeC 
 
 ANTAnoAOMA, oyK eAeoyNT6c nTooyoN, oy noNoyNTec eni KATAnoNoyweNO), oy puod- 
 cKONTec TON noiHCANTA AyToyc, 0ONeTc TeKNOON, (fiGopeTc nAACMATOc eeoy, AnocTpe- 
 ct)dMeN0i eNAediweNON, KATAnoNoyNTec eAiBdiweNON, nAoyci'ooN nApAKAHTOi, neNHTtON Lag. om. 
 vTrepoTTTat, nANSAMApTHTOi. ryc9eiHTe, tekna, Arro ToyTCON AnANTooN. 
 
 19. "OpA MH TIC C6 nAANHCH And THC eyccBeiAC OvK iKK\t,vel<; ydp, (prjcriv, 
 
 dir avT7J<; Be^id rj dpiarepd, Xva avvy'; iv irdatv ol'i idv irpdaar/';- ov ydp, Lag. cv yap, 
 eav jxi) EKTpa-Try'i e^co rrj'; evdeia<; ohov, hvaa-e^rjaeL';. Lag. om. ^^u 
 
 20. TTep'l Ae BpooMA'TOON Xeyei croi 6 Kvpiof Td dyaOd tPj^ 7779 <f)dyea6e, Kal 
 
 Tluv Kpea<; eSeade cJ? Xd-)(ava ^Aoij?, to he alfia eK-^eeli- Ov ydp rd elaep-^^d fJ.eva Lag. Kpda 
 
 et's TO arofia kolvoI tov dvdpanrov, dWd ra eKTropevofieva, X67&) Brj ^\aa-cf>r]/u,iai, 
 
 icaTaXaXial Kal el to toiovtov. crii he <l>dyrj tov fiveXov t^? 7179 fierd hiKaio- 
 
 avvrj(;- oTi el Ti KaXov, avTov, Kal et ri dyaOov, axnov- alro'i veaviaKoi^ Kal 
 
 olvo<; evcohid^eov irapOevoi^' Tt9 ydp tpdyeTai ■J7 ti<; TTLerai, irape^ avTov ; irapaivel Lag. om. Trap. 
 
 06 aoi Kat o ao<po^ hicropa'i Xeywv Liopeveaae xai cpaysTe XiiraapLaTa kul irLere 
 
 y\vKdafJ,aTa Kal firj XvTretade. 
 
 21. 'And Ae toon eiAcoAoOyTcjON (|)eyr£T£, en'i timh r<^p AAi/wdNcoN Oyoyci tayta, 
 e^' v^pei SrjXaSrj tov jjlovov deov, 077019 /aj) yevrjade Koivcovol haifiovcov. 
 
 22. TTep'l Ae Bahticmatoc, w eivlaKOTre rj irpea^vTepe, -rjhrj fiev Kal irpoTepov 
 Bi,eTa^dfie6a, Kal vvv he (pafiev otc oy'to) BAnTi'ceic, w<; 6 Kvpio<; hceTd^aTo 
 rjfuv Xeyav UopevOevre'; fxaBrjTevaaTe -rrdvTa Td Wvq, BAnTi'zoNTec AyTOyc eic 
 Td ONOMA Toy TTATpdc KAI Toy Yioy ka'i Toy Ap'oy TTNeyMATOc, hihda-KovTev avTov'; 
 TTjpeiv irdvTa ocra iveTeCKdfirjv vpHv tov diroaTeiXavTO^ Yl.aTp6<i, tov e\66vro<; 
 H-piaTov, TOV fiapTvprjaavTO'; TlapaKXtJTov. '^piaea he TrpdoTov eKaiw dylui, 
 e-TreiTa BAHTiceic y'Aati xal TeXevralov o-^payiaeK f^vpa' Iva to fiev 'X^pcafia 
 fjLeT0)(Tj fi TOV dylov 7rvev/j,aT0<;, to he vhcop av/jb^oXov tov OavaTov, to he /j,vpov 
 (T(^payl'; Ttuv (TvvdrjKwv. el he fiijie eXaiov y p^^jTe fivpov, apKei vhoop Kal Lag. t6 vSuip 
 
30 THE TEACHING OF THE APOSTLES. 
 
 7rpo9 XP'°''J' '^a^ ■^9°'^ o-cjipaytBa Kal tt/do? ofioXoylav tov dTrodav6vTO<; rJTOL 
 
 aVvaTro0Vr)<JKOVTO<i. Opd Ae TOY BAnTl'cMATOC NHCTercATOi d BAnTizoMeNOC- KOi 
 
 LaK. .-^^i 'Ico. 7^p 6 /ci^pto?, TrpcSroi. ^airnaeelv vtto 'lu^vvov Kal ek T^v eprifiov avXiaeek, 
 
 ^P- f^cLir. fj^eTeireiTa ivriaTeucre reaaapaKoina v/u.epa'i Kal TeaaapaKOvra vvKTa'i. Jl3a-n--^ 
 
 ria-e-r] 8e Kal ivrjarevaev OVK avro^; dTropuirooaem rj vr^aTela^ XP^^"-^ fX">v V 
 
 KaOipaewi o rf] (pvaei. Kadapfx; Kal ayio<;, dXX Lva Kal 'leodwrj dXTjOeiav 
 
 Trpocr/xapTup)']a-r] Kal ^jMV VTroypa/xp.bv irapdaxV'^a.i'- OVKOVV 6 /j-h Kvpio<; oVK 
 
 6« eavTOV irdOo^ ij3a'7rTiaaTO rj Odvarov ■>) dpaaracriv (ovSeTrw yap ovBev 
 
 ToiiTcov eyeyovei), dXX" ek Sidra^LV erepav, Bio Kal dir i^ovaia<; /xera to 
 
 /SaTTTio-^a vrjaTeveo co? Kvpio^ 'laavpoV 6 Be et? tov avTOV ddvarov fj,vovfievo<; 
 
 LaR. fiavTi- TTporepov o^ieiXei vrjCTTevaai, Kal Tore ^airTicraaOai {ov yap hiKaiov tov avv- 
 
 nSfivai Ta(j)evTa Kal (TwavaaTavTa irap' avTrjv ttjv dvdaTaaiv KaT7]cj)eiv), ov yap 
 
 Kvpio^ 6 dvdpanro^ tjj? Siara^eo)? t^? tov aa>Tripo<i' eTreiTrep 6 fiev SecrTroTT;?, 
 
 o Se virrjKoo'i. 
 
 23. Ai Ae NHCT6IAI YMtON MH eCTWCAN M6TA TOON ynOKpiTOON, NHCTeYOyCI T^p 
 
 Lag. wiiJ-wT-qv AeYTfpA caBSatoon ka'i neMniH. 'Ymeic Ae ?} xa? TrevTS NHCTefcATe rjfxepa';, h 
 rerpAAA kai nApACKeyHN- oti ttj jxev TeTpdSi t) KpL<Ji,% i'^rjXQe.v rj KaTa tov 
 Kvpiov, 'lovBa xPW^°'^^ iirayyeiXap.evov Trjv TrpoBoalav Ty Be TrapaaKevfj, 
 OTi eiraOev 6 Kvpio^; iv avTrj irdOo'; to Bid aravpov vtto Uovtiov UiXAtov. 
 TO ad^^arov fievTOi Kal Trjv KvpiaKr)v kopTa^eTe, oti to fiev Brj/xiovpyiai; 
 IcttIv VTTOfivrjfjLa, TO Be dvacTTaaewi. ev Be piovov crd^^aTov iifxiv (^vXaKriov 
 ev o\(o Tf5 iviavrS, to t^? tov Kvpiov Tacf)t]';, oirep VTjaTeveiv Trpoa-rjKev, dXX 
 ovy eopTa^eiV ev 'Saw yap 6 Brj/niovpyo'i vtto yPjv Tvy^avei, icr^vpOTepov to 
 irepl avTOV Trevdo'i Tf]<; KaTa Trjv Brj/jiiovpyiav ^apa?, oti o Brjiiiovpyoii twv 
 kavTOV Br]p,t,ovpyrjjjLdTa>v (^vaei Te Kai a^ia Tip.icarepo';. 
 
 LaR wo-Treo 24. "Otan Ae npoce-fXHcee, mh n'N£c9£ wc oi YTfOKpixAi', aAA° <x>c 6 KYpioc hmTn 
 
 eN TO) eyArreAicp AietaIato, oy'tco npoceYXecQe" flATep hmcon 6 €n toTc ofpANoTc, 
 d^pAcBHTU) to o'noma COY' eA9eT03 H BaciA6i'a coy' r£NH9HTa3 to eeAHMA COY <i>c 
 eN ofpANw KAI eni thc thC ton ApTON HMCON TON eniOYcioN Adc hmIn CHMepON' 
 KAI Acjjec HM?N TCI d(|)eiAH/iaTa. HMoiN, (X)C ka'i HiweTc A0ieMeN TO?C ocfieiAeTAic 
 HMooN' ka'i mh eiccNerKHC HMAC eic neipACMON, aAAa pycai hmac And TOY noNHpoY' 
 
 Lag. com- OTI COY ecTiN -^ ^acriXela eic Tofc aioonac dp.jjv. Tp'ic thc HMEpAC cy'tol) 
 
 plete.-. thu npocey)(ec9e, TrpoTrapaaKevdi^ovTe'i eavTov'; d^iov; t^? vloOeaia'^ tov 7raT/9o?, 
 
 'iva fxrj, dva^ia)<; vfioov avTov iraTepa KaXovvTcov, oveiBiaOiJTe vir avTov, a)<i 
 Kal 6 ^laparfK o Trore TrpwTOTOKO^ vlo<; rJKovaev oti Et TraTrjp eifii iyoo, 
 TTOV eariv rj Bo^a jmov ; Kal el Kvpio^ elpn, irov eaTiv o <p6^o<i fxov ; Bo^a 
 yap TraTepcdv octiott]^ TraiBcov Kal Tip,fj BeaTTOTwv oiKeTwv (fi6j3o<;, Sa-rrep ovv 
 
 Lug. om. 07)(r( TO evavTiov dBo^ia Kal dvapx^a' At' v fid's 'ydp, (prjcri, ^Xaa^rjfxelTai to 
 bvofid piou ev toI^ eOveai. 
 
 25. VlveaOe Be irdvTOTe evxapiaTOi, &j? ttkttoI Kal evyvwfiove<i BovXof 
 ncp'i MCN THC CYXApicTiAC ofToo AefONTec* Eyxapictoymcn coi, TT^Tep HMOON, ynep 
 TiHC zcoHC, HC efNcopiCAC hmTn Aia 'Ihcoy TOY nAiAoc coy, Bi" od Kal Ta travTa 
 
THE TEACHING OF THE APOSTLES. 31 
 
 e7roiri<Ta<; koI twv oXuiv irpovoel';, ov koX aTreo-retXa? eVl acorripia rfj rjiJbe- 
 repa <yevia6at dvdpanrov, ov koI cri/z/e^dipT/cra? iraOelv koI oLTTodavelv, ov Koi 
 dvaaTrjaat; evSoKTjaa^ Bo^daai Kal eKd0iaa<; €k Se^icov aov, Bi ov Kai eTrrjyyeiXo) 
 rjijbtv rrjv dvdaTaaiv tcov veKpwv. Zy, AecnoTA nANTOKpAxop, ^ee alwvie, tocnep 
 HN TOYTO AiecKopnicMeNON ka'i CYNAxSeN epeNeTO eic Aproc, oyToo cyNAfAre coy thn 
 eKKAHCiAN And TtoN nepATCoN THC rfic eic CHN BACiAeiAN. "Eti eY)(ApiCTOyM€N, 
 TTATep HMcJON, fnep Tov Tifiiov aip.aro'i 'Irjcov 'KpiaTOV rod eK'yvdevro^ virep 
 fjfioov Kai TOV Tt/iiou acop.aTO'i, ov Kai avJiTvira Tavra eiT(,TeXovfj,ev, avrov 
 hiara^afjievov rjfuv KarayyeXkeLV tov avTov ddvaTOv' Ai' Ayroy rAp coi [? h 
 
 AyNAMIc] KAI H AOIA EIC TOyC AltONAC" dfJL-qV. MHAe'lC A= 60916700 6? aVTWV 
 
 Twv d/iivijTQ)v, aAAa monoi o! BeBAniicMeNOi eic ton toy XpicToy OdvaTov. ■ el 
 
 06 T(? dfivrjTO'; Kpv-^^a^ eavTOv /leTaXd^r/, Kp[p,a alcoviov (pdjETai, oti fj.rj Lag. /xera- 
 
 wv Trj<i et? 'K.ptaTov 7r[aTea><i p,eTeKa^tv u>v ov 6ep.i<;, et? Tifj-oiplav eavrov' 
 
 el Be Tif KaTa dyvoiav fieTaXa^ot,, tovtov Td-^iov aToiye.iaxjavTe'i p-vrjaaTe, 
 
 OTTtB? fxrj KaTa<f>povr]Trj'i e^eXdoi. 
 
 26. MsTA Ae Trjv p,6TdX7]-\lrtv oyTooc ey)(ApicTHCATe" Ey)(ApicTOYMSN COI, d eedc 
 
 KAI nAThp 'Itjo-ou tov a-a)Trjpo<i rjp^uiv, ynep toy Afioy onomatoc coy, oy kat6- Lag. om. aau 
 
 CKHNGOCAC CN HmTn, KAI fncp THC r^WCeMC KAI ni'cT6C0C Kal dyd-7rr]<; KAI a9ana- 
 
 ci'ac, hc eBoJKat; hmIn Aia 'Ihcoy toy nAiAoc coy. Zy, AecnoTA nANTOKpATop, o 
 
 ^eo? TCuV '6\(0V, 6KTICAC TON KOCMON KAI TA 6N AyTO) St aVTOV, Kal VOjJLOV Lag. 6 KTiaas 
 
 KaTe<j)VTevaa'i ev rat? ■\Jrv'^a'l'i rjpaiv, kai ta npdc M€taAhyin npoeyTpeniCAC Lag. om. iv 
 ANSpooTTOlC" o peo? TftJi" ayLojv Kai ap,epTrrQjv iraTepoiv rjp^wv, Appaap, Kai ° '^ 
 'laaaK Kal ^laKO)^, tcov ttkjtoov SovXwv aov d AyNATdc Sedc, o iriaTO^ Kal 
 dXrjOivo^ Kal d'\jrevSii<; ev Tal<i eTrayyeXiai^- o airoaTeiXa'; eVl 7^9 "lyo'ovv 
 TOV H.piaTov aov avOpunroi^ avvavaaTpatprjvai (ii'i dvdpanrov, Oeov ovra Xoyov 
 Kal dvOpwTTOv, Kal Ttjv TrXavTjv irpoppil^ov dveXelv ai/ro? Kal vvv St' avTov 
 
 MNHC9HTI THC AflAC COy eKKAHCIAC TIZUTI??, rjV WepieTTOL-qaO) TW Tiplcp a'lpaTt, 
 TOV X/atCTToO <70V, KaI pfcAl AyTHN And nANTOC nONHpOy KAI T6A6ICOCON AYTHN 
 
 In th AfAnH coy Kal ttj aXr}6ela aov, kai cyNAfAre hantac hmac eic thn chn 
 
 BaciAcian, hn htoi'macac AyTiH. AAapana9a" (Lcanna TO) yio) AaBi'A, eiiXoyripevot; ^^Z- /3a<r. aov 
 t,/ ,!' '/ /)\ / c/j-'vf-, / Lag. avTTiv 
 
 o ep'^^ofievo'i ev ovofiaTi Kvpiov, peo? KvpL0<i o eTn(pav€i<i r]p,iv ev aapKi. 
 
 Ei' TIC Arioc, npoc€px€c9(JC)' ei Ae tic oyK ecTi, riNec9co Aia metanoiac. 'EniTpe- 
 
 neTe Ae Kal rot? Trpea-^vTepoK vfioov eyyApiCTeTN. 
 
 27. Ilept Se TOV fivpov ovTa)<; evj(^apiaTr](TaTe' ^vj^apiaTOvp,ev (toi, dee 
 Br]fJ,i,ovpye twv '6Xaiv, Kal virep t^? eutuSta? tov pvpov, Kal inrep tov 
 dOavdTov alu>vo<; oy erNwpicAC hm?n Aia Mhcoy toy haiAoc coy oti coy cctin 
 H AdiA ka'i h AyNAMic eic Toyc AioONAC dp-TJV. 
 
 "Oc fcAN eA9coN oyTMC ev-xapio-Tfi, npocAe2Ac98 AyTdN cLc ^piaTov pa07}T>jv 
 Ian AI aAAhn AiAa^hn KHpyccH Trap' rjv vpiv TrapeSwKev 6 XpiaTO'i Si' rjp,wv, 
 TO) TOioyTCp pjTj avy^wpeiTe ev)(apL(7Telv' v^pi^ei yap o toiovto^ tov deov, 
 fjTvep Bo^d^et. 
 
 28. TTac Ae d IpxoMeNoc npdc ymac, Aokimac96i'c, oy'too A6xec9w cyNeciN rAp 
 
32 THE TEACHING OF THE APOSTLES. 
 
 Lag. Sia- eyere, koi SvvacrGe tnwnai AeIian h ApiciepaiN Kal hoaicpivai ylrevSoSiSaaKoXov^ 
 
 yvmai StSacTKoXcop. 'EAeoNTi A/ieNTOi Tw SiSaaKoXw eic ■^vxV'i eVt%op7;7?;o-aTe ra Se- 
 
 Tjag. adds ovTa' ra) Se ■yjrevSoSiSaa-KdXa), hwaere jxev rci '7rpd<; rrjv '^peiav, ov irapahe^eaOe 
 
 holme TToo ^^ avTOv rrjv irXavr^v, ovre fx,-r]V avfiTrpoaev^rjaOe avrS, iva firj afVfJ,fiiavdrjTe 
 
 avTw. FTac npocfiHTHC aAhOinoc h AiAackaAoc epydiweNoc npdc fiwAC aIioc ecTi 
 
 THC Tpo(t)HC <i)C epfATHC \6yov SiKaioavvrjq. 
 
 29. TTacan AnApxHN reNNHMATooN Ahnoy, aAoonoc, Bown t6 ka'i npoBATCON 
 Lag. Tafj-teiuv Atoceic Tot? iepevaiv, iva evXoyrjOwatv al aTroOij/cai twv Ta/j,eta)v cov Kal 
 
 Ta iK(j)opi.a Trji 'yfj<; aov, Kal aTrjpiyO^t; aiTio koI o'ivw koI eXaiw, Kal 
 av^rjdfj ra ^ovKoXia twv ffowv aov Kal to, Troifivia toov Trpo^droov aov 
 trdaav SeKarrjv S&5o"6(9 ™ dp(pav(i) Kal Ty %»;pa, Tto ttt(jo)(oj Kal to) "Trpoa- 
 
 Lag. Oepuwv, rfkvrtp. FFaCAN AnAp)(HN ApTOON SepMCON, K6pAMl'oY OINOy H 6Aa|'oY rj fliXlTO^ 
 
 La". KepauLOP V aKpoopvcov, crTa(pvA,i}(; r) twv aXXcov thn ATTAp)(HN Acoceic roi? lepevaiv 
 
 Lag. 7) !/x. Aprypi'oY Ae KAI IMATICMOy KAI nANTOC KTHMATOC TW 6p(f)av£ Kal TT) %»7/3a. 
 
 30. Thn dvaarda-ifiov toy KYpioy HiwepAN, thn KypiAKHN ipa/Mev, CYNep)(6cee 
 dSLaXeiTrTco';, efxApicTOYNTec to) eetu ka'i elOMOAoroYMeNOi ecji oh evrjpyeTTja-ev 
 
 Lag. om. 6 rjfj,d<i Beo'i ht,d 'Kpiarov pvadfievo'i dyvoia^, TrXavTj'i, heafxaiv' onooc AweMTTTOC 
 
 Lag. 77 after h h Sycia y'^mn Kal evavd<popo<; Oew, To) einoNTl Trepl t^? olKovp,eviKrj<; 
 
 avTov eKKXrjaia'i otl cn hanti Tonw npoc6Ne)(0HC6TAi moi t;vfj,i,a/j,a Kai GyciA 
 
 Lag. /x^7. /Sacr. KA9ApA' Orl BAClAeyC MefAC €76!) €iMI, Aerei KYpiOC TVaVTOKpdTWp, KAI TO ONOMA 
 
 MOY Oaymacton gn to?c e'eNeciN. 
 
 31. TTpoxeipi'cAcee Ae eniCKonoYc aIi'oyc toy KYpi'oy koX -Trpea^vTepovf;, ka'i 
 AiAKONOYc, ANApAC evXa^ei<;, SiKaiov;, npAeTc, AcfuAAprVpOYC, (()iAAAHe€ic, AeAOKi- 
 MACMENOYC, oo"tou9, aTrpoawTroXrjTTTOvt;, Bwap-evovi BiBdaKeiv tov Xoyov Trj<; 
 evae/Sela'i, op6oTop,ovvTa<; iv tok tov Kvpiov hoypiaaiv. 'YiweTc Ae TIMAT6 
 TOYTOYC tt)? waTepa^, co? Kvpiovi, tu? €V€pyeTa<i, ui<; tov ev eivai aiTiov;. 
 
 'EAerXGTe Ae a'AAhAoyc mh eN oprH, aAA' eN /xaKpodvfiia /xeTa ■^^^pTjcnoTrjTo^ 
 Kal eipHNHC. TTanta ta npocTeTAfMeNA y^Tn ytto toy KypiOY cJiYAAlATe. fpHro- 
 pe?Te fnep thc zwhc ymwn. "Ectmcan ai dc0Yec ymoon nepiezoocMSNAi ka'i oi 
 Ayxnoi kaiomenoi, ka'i YMelc omoioi ANSpconoic npocAexoM6Noic ton KypioN eAYTooN 
 nOTe Hiei, ecrTrepa? 17 Trpcoi fj dX€KTOpo(j}a)vla<; rj f/.eaovvKTCOv' h r<!^p (iipA of 
 npocAoKwciN, eAeycETAi 6 Kypioc, Kal idv avTa> dvoi^wat., /xaKapioi ot BovXoi 
 eKelvoi, oTi evpeO'qaav yp7]yopovvTe<i' OTi Trepi^coaerat. Kal dvuKXivel avVoi)? 
 Lag. brackets Kal irapeXdwv BtaKOvrjaei, avro2<i. v7](f)eTe ovv Kal Trpoo-euveo-^e firj VTrvwaai 
 
 Kal...auTois ^ D ' . ' 1 > ' ' " 1 I I , , ) . „ 
 
 6t9 OaVaTOV Oy r^P ONHCei yiWAC ta npOTCpA KATOpeoOMATA, eAN eiC TA 6CXATA 
 
 YMWN AnonAANHGHTe thc ni'cTeooc thc AAHeoyc. 
 
 32. 'En r^p taTc ecxATAic HiwspAic nAHeyNGHcoNTAi ol YeYAonpo0HTAi kai ot 
 
 0eopeic TOV Xoyov, Kal ctpacjjhcontai ta npoBATA eic AyKoyc ka'i h AfAnH eic 
 
 Micoc- nAHeyNGeiCHC r^p thc anomi'ac ■^^rvyqaeTai rj dyavT] toov TroXXdov, MiCHCoyci 
 
 TAp aAAhAoyc ol dvdpwn-oi ka'i Aiwloyci ka'i npoAobcoyci. Ka'i TOTe 4)ANH'ceTAi 
 
 d KOCMonAANOc, 6 T'/9 dXTjOeta-i eySplx;, 6 tov ylrevBov; •n-poa-TaTV';, ov 6 
 Lag. om. / If „ , „ „ ^ /v 1 ' I r 1 > 
 
 'lr)<ToS; Kvpio^ Irjaovi aveXec tw Trvev^aTt tov aTo/j.aTO<; avTov, 6 Bid, ;!^et\e'a)j/ 
 
THE TEACHING OF THE APOSTLES. 33 
 
 1 "'/T^* * ' ii»«t>t I -Lag. 6 oe 
 
 avaipcov aaepq- kai noAAoi ckanAaAicGhcontai eir avTw, oi Ae ynoMeiNANxec v-n-oiiuva^ 
 et? Te\o<;, ovToi cooeHCONTAi. Ka'i Tore cbANHC€TAi TO CHMeToN Tov v'lov TOW ■'^'^f; "'"■'" 
 avapooTTov eN tw OYpANco, €ITA ({)Conh CAAnirroc ecrrai Si dp'^^^ayyeXov ka'i Lag. 6 uios roP 
 MexAly anaBi'cocic twn k6koimhm6ncon- ka'i Tore Hlei 6 Kypioc ka'i nANiec oi "" '"^'^'"' 
 AfiOl MET AYTOy ev crvaa-eia/xa enANCo tcon Ne^eAooN /tier' dyyeXav Svvdfj.eo)'; 
 avTov eTTt dpovov ^aaiXeia'; KaraKplvai tov Kocr/j,OTr\dvov hidjioXov koI 
 aTToSovvai eKaaro) Kara, rrjv irpa^iv avTov. Tore direkevcrovTat. ol fiev 
 TTOvTjpoi et? aicoviov KoXaatv, ot Be hiKaioi iropevcrovTai eh ^arjv alwviov, 
 Kh.rjpovofiovvTe'^ eKelva, a o(f)6dXp,o<i ovk elSe koX ov<; ovk rJKovcre koX eVt 
 Kapoiav dvOpooTTOV ovk dve/Sr), a ^rot/xacrev 6 6e6<; rot? dyaircScnv avTuv' 
 Kai '^aprjaovTai ev rfj ^aaiXeia rov Oeov rf} ev X/9((7t&) 'l-qaov. KTe. 
 
 We pass on to the general quotations and references which are found in 
 the early Fathers. • 
 
 Ascensio Vatis Isaiae. [End of saec. i.] 
 
 Dillmann's Translation (iii. 21). 
 
 "Et deinde sub ejus appropinquationem missam facient discipuli ejus 
 doctrinam duodecim Apostolorum et fidem et caritatein suam et sanctimoniam 
 suam, et erit contentio multa de adventu ejus et de appropinquatione ejus." 
 
 (iv. 2, 3.) "Descendet Berial angelus magnus rex hujus mundi cui domi- 
 natur ex quo exstat et descendet e firmamento suo in specie hominis regis 
 iniquitatis matricidae, hie est rex hujus mundi, et plantam quam plantaverunt 
 duodecim Apostoli Dilecti persequetur ; e duodecim in manum ejus tradetur." 
 
 Cf. AiS. xvi. 4 Kal Btw^ovcri koI t] yrj irapaBodTjaeTai et? 'y^elpa'i 
 
 avTov. 
 
 (iv. 6.) " Et omnia quae voluerit faciet in mundo ; faciet et loquetur 
 Dilecti instar." 
 
 Cf. AiB. xvi. 4, (pavrjaerai o KocrfioTrXavrj'; w? uto? Oeov. 
 
 The writer of these passages was a Christian^ interpolating a Jewish Apoca- 
 lypse ; the complete work is now extant only in Ethiopic. As the quotation 
 shews him expecting the World-deceiver under the form of Nero returning 
 from his hiding-place in Parthia, he cannot be assigned to a very late date. It 
 is interesting to find that in another passage he laments the decline of prophecy 
 under the influence of the lust for power and love of gain in the Church. 
 
 iii. 27. " Nee erunt in illis diebus prophetae multi nee qui loquentur 
 res confirmatas nisi singuli singulis locis, &c." 
 
 The Epistle of Jude. [End of saec. i. ?] 
 
 vv. 22, 23. Kat ofc /weN eAerxeTe Bi.aKpivofievov<; ofc Ae eAeATc ev ^o/3&). 
 
 Cf AtS. ii. 7, ofc MEN tAerieic, [ofc Ae eAenceic]. 
 
 ' DiWmann, Proleg. xiii., "maxime apud Judaicam vel Essenicam Christianorum partem." 
 H. 5 
 
34 THE TEACHING OF THE APOSTLES. 
 
 V. 12. ovToi elaiv ol ev rai^; dydiraK vfiaiv ffTTtXaSe? avvevwxov/xevoi, 
 a(f>o/3a>'i eavTov<i TTOi/j.aivovTe';. 
 
 Cf. AtS. xi. 9, Kal 7ra9 tt/oo^t^tj/? opil^ayv Tpdire^av ktL 
 
 V. 17. fj,vi^a-9r]Te Twv p7]fj,drcov t&v Trpoebprffxevcov wo ru>v aTTOCTToXaiv 
 Tov Kvpiov r)fi,wv ^Irjtrov Hpiarov' OTi eXeyov Vfilv Ett ea')(arov ')(^povov 
 ecrovrau eixwalnTai ktb. 
 
 Cf. AtS. xvi. 3. 
 
 For the connexion between these passages and the Teaching see note 
 on AiS. xi. 9. 
 
 Ps.-Clement. Ep. ii. [Saec. ii.] 
 
 Although we may not be able to mark direct quotations /rom the Teaching 
 in this book, there are some passages which are so suggestively like memories 
 of the Teaching as to make us satisfied that the author of the homily was 
 acquainted with the book of disciplLue : e.g. 
 
 2 Clem. iii. ?7/xet? ol ^aJvTe<; to?c NeKpoTc eeo?c ov Ouofiev Kal ov irpoa- 
 Kvvovjxev avrol<i aXX! eyvo}/u,iv Bi avrov tov Trarepa tPi<; dXrjdeia^. 
 
 Cf AiB. vi. 3, Xarpeia <ydp iari 6eo3N NSKpajN. 
 
 2 Clem. iv. ev tS yap einOvixeiv v/j,d<; KTijaaaOai avrd dTroTTLTrTOfiev thc 
 oiof THC Aikai'ac, and 2 Clem. vii. thn oAon thn efee^AN. 
 
 Cf. AlB. iii. 3, fiT) yivov iTTiOv/j-rjTT]';. 
 
 2 Clem. xvii. yu.?) dvTnrape\Kc6p,e6a And twn kocmikwn eniGYMicoN, dWd 
 nYKNOxepoN npocepxoMeNOi ireipwfjLeOa irpOKOTneLv iv rat? ivTo\al<i tov Kvpiov. 
 
 Cf AiS. i. 4, d'TTe')(pv TWV aapKiKwv Kal acofiaTiKcov (1. kocmikcI)n) eVi- 
 6v/j.iwv and xvi. 2, nyKNwc Ae cyNAxSHcecee ^r)TovvTe<; ktL 
 
 2 Clem, xviii. Cf the singular expression TravdafiapTcoXb^ with iravda- 
 fxdpTTjTO'; of the AiSa^r; c. v. 2. We shall shew that the word in the 
 Teaching must have been coined for the occasion. 
 
 2 Clem. XX. t&J fiova dew, dopdTw TraTpl t^? dXrjdela';, tc3 e^airoaTeiXavTi 
 TjfMiv TOV awTTJpa Kal dpxvyov Trji^ d^dapala<;, Bo ov Kal l(})ANepoL)ceN hmin 
 
 THN AAneeiAN KAI THN InOYpANION ZMHN, AYTO) H AoIA eic TOyC AICONAC T60N AICONCON. 
 dflTJV. 
 
 Cf A(S. ix. 2, evxapicTTovnev aoi, TraTep r/ficov, yjiep thc zcohc kai 
 rNcocewc hc erNwpicAC hmin Bod 'Irjaov tov TratSd? aov co'i h AoIa €ic toyc 
 
 AICONAC. 
 
 The examination of the previous passages will shew that the writer of 
 the homily may have been acquainted with the Teaching. The remi- 
 niscences are seen in the language and expressions, and in the sequence 
 of ideas, as in the last passage quoted, where God is addressed in doxology 
 because of the illumination granted to man through Jesus Christ. 
 
THE TEACHING OF THE APOSTLES. 35 
 
 Now if we have sufficient evidence to shew cumulatively an acquaint- 
 ance with the Teaching, that is to say if we have, over and above the 
 ideas and language belonging to a given period, such identities of thought 
 and expression as go beyond accidental coincidence, then we must go a 
 step further and note that these coincidences are not confined to the doctrine 
 of the Two Ways but embrace also the liturgical (c. ix.) and eschatological 
 (c. xvi.) portions of the Teaching; acquaintance is also probable with the 
 seldom-quoted sixth chapter of the Teaching ; and we therefore infer that 
 the writer of the second Epistle of Clement was acquainted with the whole 
 of the Teaching in a form not very different, if it differed at all, from 
 our text. Let us then ask one more question: did the Teaching used by 
 Ps. -Clement contain the passage omitted in Barnabas and the Latin Version 
 (i. 3 — ii. 1) ? To determine this point turn to c. xiii. of the Epistle ; to. 
 edvr) ryap aKovovra sk tov <TTo/iaTo? rjjxaiv to, \6<yia tov 6eov oj? koXA koI 
 fieyaXa davfjua^ef eireira KarajxaQovra ra ep^ya rj^wv on ovk eariv a^ia 
 reov prjfiaTcov wv Xeyofiev, evOev et? /3\aa(f)'r] /j,iav TpeirovTai Xeyoi'Te? elvat 
 fivoov riva Koi ■jrXdvrjv oTav jap aKovaw'ab •Trap' t^/j-wv on Xeyei, 6 6e6<i 
 Ov ')(api^ vfjJiv el dyaTraTe toi)? diya7rcovTa<; v/J,d<;, dWd %a/5t? vfiiv el 
 ayuTTaTe . tov<; €'X_0pov<i Koi tovi; fiiaovvraii VfJ,d<;, ravTa orav dKOvacocri, 
 Bavfid^ovcn r-ijv vTrep^oXrjv Trj<; dya06T7]To<;. 
 
 It seems likely that the instruction here given to the enquiring Gentile 
 is a fixed form of oral tradition, in other words a AtSap^?) rot? eOveaiv. 
 It , is true that this communication is spoken of as being a part of the 
 \6yia TOV 6eov, a term which would most commonly be taken to mean a 
 collection of the sayings of Jesus ; but even then it is not a little curious 
 that the portion of the \6yi,a in discussion is precisely that which the 
 Teaching of the Apostles has appropriated. Nor should we forget that the 
 ^ihwyr) comes very near calling itself by the name of Xoyia when it quotes 
 from Isaiah the words Tpe/j,cov toi)? Xoyov;. The pseudo-Athanasius in the 
 Syntagma Doctrinae actually quotes the passage as ra Xoyia, and the 
 same reading is given in the Acts of Paul and Thecla'; may it not be 
 an early term for the Teaching ? We infer then that the writer of the 
 epistle knew the whole of the Teaching as we have it in the Jerusalem MS. 
 Now this epistle, or rather homily, was certainly read in the Corinthian 
 Church, as the frequent reference to the Isthmian games plainly shews : 
 and it is generally referred to the latter part of the second century. At 
 this period, therefore, the Teaching was known in Corinth. 
 
 1 In these Acts as edited by Grabs in his Spicilegium will be found the following sentence. 
 (Gr. i. 96.) /laKipiM oi rp^fiovres ra \6yia toO 6cod on airol irapaKkr^eriaovTai. The expression 
 is based upon the passage in Isaiah which the Teaching quotes in iii. 8 koX rpinuv rois \6yov! 
 Smiravrbs ofls iJKOvaas. What is noticeable is that the variant xi }\6yta for tous Xo7oks is found 
 also in Athanasius, Syntagma Doctr., where the reference is certainly to the Teaching. 
 
 5—2 
 
36 THE TEACUINO OF THE APOSTLES. 
 
 Justin Martyr. [Saec. ii.] 
 
 The next author whom we shall question as to his acquaintance with the 
 Teaching is Justin Martyr. It is doubtful whether we have any direct quotation 
 from the Teaching in Justin ; at the same time there is no other early writer 
 who contributes so much to the elucidation of the difficult passages of the 
 Teaching. The two keys to these are taken from the hands of Barnabas 
 and Justin. Of Barnabas no question arises nor do I think any could arise 
 as to his acquaintance with the Teaching even if the last four chapters were 
 subtracted from the Epistle. In the case of Justin there are some similarities 
 in the argument to the imagined case of a truncated Barnabas. We have 
 suspicions which might easily turn into certainties. The structure of the 
 first Apology with its ground-plan of Christian ethics leading to Christian 
 baptism, preceded by fasting and followed by a partaking of food which 
 is explained to have relation to the prophecy in Malachi i. 10 — 12\ is very 
 like to the Teaching. So is the second Apology with its borrowed story 
 of Hercules making the choice of the two ways. But it is from the Dialogue 
 with Trypho that the most light comes on the Teaching: nor is the reason 
 difficult to find; the Teaching is a Jewish-Christian book, and can best be 
 illustrated by a discussion between a Christian and a Jew. Hente, as we 
 shall see bye and bye, the obscure passages of the Teaching become in- 
 telligible as soon as we stand in the circumference of the circle of Jewish 
 ideas of the first two centuries. The following passage should be noted as 
 evidence of a settled Teaching existing in Justin's time though perhaps in 
 various forms subject to party modifications. 
 
 Justin, Dial. 35. Kat o Tpv(f)Q)v K.al firjv 7roWov<; tcov tov Irjaovv 
 XeyoPTCov o/jboXo'yelv Kal Xeyofievuv ^piartavwv irvuddvofiao iadUiv to, elBw- 
 XoOvra Kal fj-ijEev eK tovtov pka-mecrOai, Xeyeiv. 
 
 Kdryw d-rreicpivd^rjv' Kal eK tov toiovtov^ elvai dvSpa'i OfioXojovvTa'i eaVTOvt 
 elvai ^piaTiavov<i Kal tov aTuvpcoOevTa Irjaovv o/j,oXoyeiv Kal Kvpiov Kal 
 ^piaTov Kal firj Ta eKeivov BiBdjfiaTa Bi,SdaKOVT€<; dWd ra vtto twv tjJ? TfKavr)<; 
 •7TvevfJidTa)V, rjfiel^, oi Trj<i dXTjOivrji 'Irjcroxj XpiaTov Kal Kadapd<i SiSacr/caXia? 
 [xaOrjTai, -jnaTOTepot, Kal ^e^aioTepoi, yivofieda ev Trj iXTriBi. tTj KaTTjyyeKfievr} 
 
 VTT aVTOV. 
 
 Here Justin asserts positively that the abstinence from idol-meats is a 
 characteristic of the pure and genuine teaching, and that it is an ordinance 
 of the Lord himself. Certainly no such precept is found in the Gospel, and 
 the simplest solution is to assume that it was in the AiBa^yrj tov Kvpiov. 
 Justin's Teaching would thus have had a similar title to the longer form 
 in the MS. and would have contained the sixth chapter as we have it. In 
 the same chapter of the Dialogue, Justin states that the Lord is declared 
 
 ' Quoted four times in the Dialogue ■with Trypho. 
 
THE TEACHING OF THE APOSTLES. 37 
 
 2ta T6 Twv epyccv Koi twv cltto tov ov6/j,aTO<; avTOv koI vvv 'yivofxevav Bvvdfiewv 
 Koi diTo TcSv Trji SiBa'xrj'i ^oytov Koi dirb twv 7rpo(p7)T€vOeic7(uv et9 avrov 
 •irpo(f>'r]T6iwv. 
 
 A still more forcible illustration is found in Justin's discussion of the 
 Curse that is attached to the name of Christ in c. Ill of the Dialogue with 
 Trypho where he maintains that Christ was not cursed by the law, but he 
 was only making it clear that he was going to save those who did not depart 
 from their faith : an important passage for the interpretation of the last 
 chapter of the Teaching, and, I think, a memory of it. 
 
 Justin, Dial. 111. o ovv TraOrjTo^ rjfxuiv koi aTavpadel<; Xptcrro? ov 
 KATHpi\OH viro Tov vofiov, dWd jMOvo'i coiceiN Tofc MH AcfdCTAMeNOYC THC ni'cT€oac 
 avTov ihrjXov. 
 
 Cf AiS. xvi. 5. 
 
 Hennas. [Latter half of second century ?] 
 
 Vis. iii. 4'. ' AiroKaXv(^6r)aeTai hid toi)? Aiyy')(OYC toi)? BiaX,oyi^ofievov<; 
 iv Tat? Kaphiai<; avrdov ei ApA ecTi tayta h oyk I'ctin. 
 
 Cf AiB. iv. 4. Ov AiyYXHceic -jroTepov Ictai h oyk Ictai. 
 
 Mand. ii. 'J^pyd^ov to dyaQov, koI e/c tcov kottoov aov Sv 6 ^eo? hihwaiv 
 aoL Trdaiv varepovfjievoi'; BlBov aTrXtu? fiij Biard^av rivi 8q)? ^ tlvi firj Sc5?- 
 irdaiv hiBov nACiN r^p o ^eo? AiAocOai GeAei Ik toon iAi'oon SapTjfidrav ol 
 ovv Xa/j.^dvovre'i d'TroBooaovcTiv \oyov T&5 6e(p Aia ti IAaBon kai eic rr ot /m6v 
 ydp Xa/M^dpovre^ dXi^ofievoi ov htKaa6r)crovTai, oi he iv viroKpiaet, Xa/j,- 
 ^dvovret; ti'coycin Ai'khn. 6 oyn AiAoyc AGobdc ecTiN' dx; yap eXa/3e -Trapd 
 Kvplov TTJv hiaKoviav reXeaai, d^rXw^ avrrjv ereXeaev firjSev hiaKpivaiv rivt, 
 Bw rj firj Bm. 
 
 C£ AtS. c. i. 5. 
 
 This passage is quoted from Hermas by Antiochus Horn, (in Migne, Pair. 
 Or. xcviii. p. 1183), as follows: kcCXov ovv eariv eK rwv iBiav Koiraiv Sv 
 6 6e6<; eTriyop'rjyel Trdaiv va-Tepov/J,evoc<; Trape'^^eiv aTrX&S? firjBev Bia-rd^ovra 
 Tivc Sm?, Tivi ^rj S&)?" irdaov yap 6 0e6<i BLBoadai OeXeu e'« rcov IBionv 
 B(0pr]/j,dT(ov Koi fLij BoaKpivai tLvc Bm rj tlvo fir} Sw- r) yap BiUKOvia Kre. 
 
 It is also quoted from Hermas by Clem. Alex, as we shall see 
 presently. 
 
 Mand. vi. 2. Xlto-Teue tc3 dyyiXco ri]<; BiKaio(Jvv7]<;' diro Be rov ayyeXov 
 T^9 TTOVT^piai d-Troa-TTjOu, oTi ri BiBaxv avrov noNHpA Icti. 
 
 Cf AtS. v. 1. Note also in Mand. vi. the allusions to the 6809 opOrj 
 and oBo^ a-Tpe^tj. Some slight parallels may be traced in Mand. viii. 
 
 Bryennios also refers largely to the 11th Mandatum, but the resem- 
 blances are too general to have much weight. 
 
 1 Quoted by Clem. Alex. Strom, i. 29. 181. 
 
38 THE TEACHING OF THE APOSTLES. 
 
 From what precedes it would seem that Hermas was acquainted with 
 the Teaching, and that the portions omitted by Barnabas and the Latin 
 Version were in his text : also he knew the gloss which expounds two 
 angels who preside over the Two Ways. 
 
 Theophilus of Antioch. [Saec. ii.] 
 
 In his treatise to Autolycus will be found a passage which is suggestive 
 of the earlier portions of the Teaching'. 
 
 Ad Autolycum, ii. 34. 
 
 Ot (sc. 7rpo(f>rJTai) Kal iBlSa^av a'lrej^eadai otto t^9 dOe/xiTOV elotoXo- 
 \aTpeia<i Kal jxoi.'^eia^, koX (f)6vov, iropveia';, kXott^?, <piX,apyvpi,a<;, opKov 
 ^l^evBovi, opyrj'; Kal irdcrrj^ daeX.'yeia'i, Kal aKa6apaia<i' Kal Travra oaa av 
 fj.r] ^ovKerai dvdpcoiroi; eavrS yiveaOai, 'iva firjBe dX\.(p Troifj. 
 
 The language certainly reminds one of the Teaching, but it is doubtful 
 whether an identification can be maintained : Theophilus goes on as if he 
 were quoting from the Old Testament, 6 fj,ev ovv 6elo<i v6/j,o<; KioXvei ktL 
 
 Boo (pTjcriv 6 dyio^ v6fx.o<;- ov fioi'^evaeK' ov ^ovevaei^' ov KXeyfreK' ov 
 
 ■^evhofj.apTvprjaeo'i' ovk iirbdvfxrjcTei.'i ttjv yvvaiKa rov TrXTfCiov crov. 
 
 Clement of Alexandria. [Saec. ii. — iii.] 
 
 Strom, i. xx. ad. fin. (ed. Dind. ii. 83). Ovto<; KXeTrTTj'; vtto t^? 'ypa(f)rj^ 
 etpTjrai' (prjal yovv vie, mh piNOY feyciHC ohHfei yap to fefcMA Trpo? th'n KAonHN. 
 
 Of AiS. iii. 5. 
 
 From the Catena of Nicetas. (Ed. Dind. iii. 492.) 
 
 IIot7;Teoi' iXerjfj.oavvu'i aWd fjueTa Kpiaeto^ Kal Toi<i d^Loi^ Cva evpwjjbev 
 dvraTToSofjLa Trapd tov vy{n(7Tov' oval Se tok e^ovcn Kal iv viroKplaei \afi- 
 ^dvovaiv, r) BwafievoK 0o7]6eiv iavTol'; Kal Xafi^dveiv Trap' erepaiv ^ovXo- 
 fiivoK' 6 yap e)(wv Kal hC viroKpiaiv fj dpyiav Xafi^dvcov KaraKpidrjaerai. 
 
 The expression iv v-noKplaeL Xafx^dvovcriv shews that this does not involve 
 the direct use of the Teaching c. i. 5, but of Hermas, Mand. ii. 
 
 Quis div. salv. § 29. OJto? 6 tov olvov to al/xa Trji; dp.TriXov tij? Aa/3(8 
 EK^ea? 7jfj,Q}V eiri ra? TeTpwfieva'i '<^v^d<;. 
 
 Cf. AiS. ix. 2, ev')(apt,aTOviiev aoi, irdrep -qfjLwv, virep t?;? dyia<; dfnreXov 
 Aa/SiS TOV iracBov aov. 
 
 Paedagogus, iii. 12. 89. "'EaTLv r)p,lv rj BeKdXoyo<; rj Bid Mtui/o-eco? 
 
 irepiypacjjouaa' Ov fioiy^evcrei';, ovk elBwXoXaTprjaeK, ov 7rat,Bo<^6opr]<Tei^, ov 
 KXe-\lrei<i, ov ylrevBo/xapTVpi^aeK, Ti/J,a tov iraTepa Kal Trjv fir^Tepa aov' Kal 
 Ta dKoXovda tovtoi<;. 
 
 ' Noted by Funk, Doctrina, p. xiii. 
 
THE TEACHING OF THE APOSTLES. 39 
 
 Perhaps coloured by the Teaching. 
 
 "aed. 11. 10. 89. ATrrjiyopevae M.(ova>j<;...ov •rropvevaei'^, ov fiooyevaei';, ov 
 7raiBo(f)6op>jaeK. 
 
 Protrept. x. 108. 'O Se ^eo? vofioOeTri<;. TtVe? Be Kal oi vofioi ; ov (f>ov€ii- 
 crei<;' ov ^ot^evo-et?" ov -TraiSoipOopi^aei'i' ov KXe-\]r€o<;' ov ■yjrevSo/xapTvpy^aei.';' 
 ayavrjaeL'i Kvpiov rov OeSv aov. Wtal Be Kal tovtccv to, 7rapaTr\ripwfA.aTa, 
 Xoyioi vofioi, Kai ayioi Xoyoi, ev avrah iyypa(f>6fJ,€voi rait KUpBlai';' 'Aya- 
 'jrrj&eii; rov TrXTjaiov aov co? eavTov' Kai' t&) TV-movri ae eh Tr}v criayova 
 Trdpe'xe Kal rrjv aWrjv. 
 
 In the last passage the reference to the Teaching is almost certain. Nor 
 will it be unnoticed that if so Clement knew the Teaching as we have it 
 including the section i. 3 — ii. 1, and that he describes the passage by the 
 significant term irapairXrjpwixa. 
 
 Tertullian. [Saec. ii. iii.] 
 
 The following references to the greatest of the Latin fathers may be 
 compared with the Teaching. 
 
 De praescr. haer. xli. " Pariter audiunt, pariter orant : etiam ethnici si 
 supervenerint, sanctum canibus et porcis margaritas, licet non veras, jactabunt." 
 
 Cf AiB. ix. 5. 
 
 Adv. Marc. iv. 1. "Quoniam a solis ortu usque ad occasum glorificatum 
 est in nationibus nomen meum et in omni loco sacrificium' nomine meo offertur 
 et sacrificium mundum scilicet simplex oratio de conscientia pura." 
 
 Cf AtS. xiv. 3. 
 
 The last part of the sentence should also be compared with AiB. iv., ov 
 ■irpoaeXevar) iiri 7rpoa-ev)(r)v aov iv avveiBijaei irovrjpa. 
 
 Be Spectaculis, 24. Quod autem eieramus, neque dicto, neque visu, neque 
 prospectu participare debemus. 
 
 Cf AiB. iii. 4, fxrjBe OiXe avra ^Xeireiv. 
 
 Further evidence will be necessary, before we can positively assert 
 Tertullian's acquaintance with the Teaching. 
 
 Dionysius of Alexandria, ["f 265.] 
 
 I suppose it is to this writer that we must refer the following extract 
 which is to be found in the Parallels of John of Damascus. 
 
 Dam. Par. 674. Aiowaiov M-rjBev toon cymBainontoon x^P'''^ "-" reNece<M 
 Oeov ireireladai XPV' elvai Be Afd^Qd, Trap' avTov iravra Kav dXyeiva y. 
 
 The reference to the Teaching c. iii. 10 may I think be accepted. The 
 extract is probably from the treatise Be Natura adv. Epicureos of which 
 portions are preserved by Eusebius, Praep. Ev. xiv. 
 
 1 We should expect " incensiim." 
 
40 THE TEACHING OF THE APOSTLES. 
 
 The Sibylline Oracles and Ps.-Phocylides. 
 
 I have discussed the parallelisms between the Teaching of the Apostles 
 and the early poetic Didascalia in the tract on The Teaching of the 
 Apostles and the Sibylline Books, with the object of shewing the de- 
 pendence of the latter (i.e. the Sibylline literature) upon the former. Some 
 suspicions arise in the investigation that the Doctrine of the Two Ways 
 is a Jewish handbook for proselytes and earlier than the Christian era, a 
 view which was proposed originally by Dr Taylor and has since been 
 elaborated by Hamack in Die Apostellehre und die Jiidischen heiden Wege. 
 
 In giving the most striking of the quotations and references to the 
 Sibylline literature I arrange the extracts as in the tract referred to with 
 some chronological landmarks borrowed from Alexandre. For the rest, 
 reference may be made to the tract itself. 
 
 a. Teaching i. AiAa)(h Kypioy Sia tqjj/ huiheKa onroa-To'Kajv toI<; eOveaiv. 
 oAo'i Ayo eici ktL 
 
 Orac. Sib. vi. 9 [234 A.D.] 
 
 Bethel S' dvOpwTToicnv oAoyc, Seu^ei Be KeAeVeoyc 
 
 ovpavLovi' TravTa<i Be cro^ol'i fivOoicri AlAAlei. 
 
 ^. Teaching i. 6 Ac) Ayo elal, ixia Ttjt; zoohc kuI fiia tov GANAToy. 
 Orac. Sib. viii. 399 [age of Antonines] 
 
 avTo<; oAoyc -TrpoedrjKa Ayo, zoohc QANAToy re, 
 
 Kai <yvco/j,r]v "Trpoedrj/c aya6rjv ^(orjv TrpoeKecrdai. 
 
 y. Teaching i. npcJaroN, ArAnHceic ton eeoN rov TroitjcravTa. ere" Bevrepov, 
 
 TON nAHCl'oN coy (1)0 CEAyTON. 
 
 Orac. Sib. viii. 481 [250 A.D.] 
 
 iv KpaBCrj re Ta7reivo(f)povelv, TriKpa repfjuara fiiaelv 
 Kas, TravTco'; afauan ton nAHci'oN wcnep eAyTON" 
 Koi eeoN eV yfrvxv'i ^lAeeiN, avrS Be Xarpevecv. 
 ToilveK dp' rjfiel'i, 6aLr)<; y^p^arolo <yevedXT]<i 
 ovpavLTj'i 7re<^ii&)Te9, iiriKXeofieaOa cnjvai,/jioi,, 
 fxvyjaTiv £V(fipo(7vvrj<; eVl OpTjaKelya-iv eyovTe<;, 
 evae^i.'r}<i re koX drpe/clr]^ ^aivovTe<; drapTrov<;. 
 
 0. Teaching i. m-avrl rm alrovvTi ae BiBov Kal fi,rj aTratVef trdcj-L yap 
 OeXec BtSoadai 6 -n-aTrjp Ik toon iAi'oon XApicMATOON. 
 
 07'ac. Sib. ii. 88 = Ps.-Phocyl. 29' 
 
 irXovTov e-x^av arjv %6tpa Trevrjrevovaiv ope^ov' 
 CON Toi lAcoKe eedc, tovtoov ■)(^py^ovat irapda-xpv. 
 
 The dates of these compositions are matters of much uncertainty. 
 
THE TEACHING OF THE APOSTLES. 41 
 
 The sentiment will also be found in the Preaching of Peter with close 
 parallelism to the AiSa;^)?. Cf Hilgenfeld, Praedicatio Petri, p. 57. 
 
 e. Teaching i. lApooTATO) h eAeHMOcyNH aov et? ra? ^eJ/oa? crov, /xexpiv 
 av 'yvw's Tivij Bw';. 
 
 Orac. Sib. ii. 77, cf Ps.-Phocyl. 23 
 
 TTTcoTj^ot? evdii BiSov /j,t]t' avpiov eXOefxev eiTry^' 
 
 lApoici CTTa^vcov %etpt 'y^pr/^ovTi irapdaj^oV 
 
 0? S' eAeHMOCYNHN Trapexet,, dem olSe Bavec^eiv. 
 
 S-. Teaching ii. 
 
 ov <f)ovevaei'i, ov fioi^y^evasK, ov Trat,ho<^6opr}<Tei,t;. 
 
 Ps.-Phocyl. 3 
 
 fxrjTe ryafxoKX.oTreei.v, firjr apcreva KvirpiV oplveiv' 
 firjTe BoXov; pcnrreiv /u.rjff' at/xart %et/3a fiiaiveiv. 
 
 Similar conjunctions are found in the Sibyllines, passim. 
 
 f Teaching ii. ov MAreyceic, ov (})ApMAKeYC€ic. 
 Ps.-Phocyl. 149 
 
 (j)ApM*,K<\ MH Tey^^eti'' wapkwn ^i^Xav dTre')(^6cr6ai. 
 
 rj. Teaching ii. of ^ONeyceic xeKNON eN (fieopA oyAe reNNHeeN aTroKTeveK. 
 Orac. Sib. iii. 762 [165 B.C.] 
 
 lxof)(eiav 7re(/)vX.afo /cat aKpiTov dpcrevo'; evvrjv' 
 
 rrjv S' t'S/ai' ryevvav naihaiv Tpe^e MHAe 0ONeYCHC. 
 Orac. Sib. ii. 280 [250 a.d.] 
 
 oacrai S' ei*! yaarepi (fiopTovi 
 
 eKTpwa-KOvaiv, ocroi TOKerov'; pivTovaov dOeajxov^, 
 
 AapftaKol rj KoX (f>ap/j,aKioe<;. 
 
 Ps.-Phocyl. 184 
 
 firi^e <yvvrj 0e£i'poi Bpecfioc ejjijSpvov evSoOt lyaarpos, 
 MHAe T6K0YCdi Kvalv pl'^rj, Kal yvilrlv eXonpa. 
 
 I. Teaching ii. ovk eniopKHceic, ov YeYAOMApTypHceic. 
 Orac. Sib. ii. 68 = Ps.-Phocyl. 16 
 
 fir]Se eniopKHCHC, fj,riT dyvw'i jjltjt eiKalof. 
 Orac. Sib. ii. 64> = Ps.-Phocyl. 12 
 
 MApxYpiHN Y^Y^H (j^evyeiv, rd SiKaia jSpa^evecv. 
 
 la. Teaching ii. ovk ecrrj ScyvwfKov ovSe AirAcoccoc 7rayl<; yap Oavdrov 
 
 ri Siy\cocraia' ovk earai 6 Xofyo? aov ^^'^hHC.ovK ea-rj ifKeoveKTT)^ ovhk 
 
 Apn<\I ovBe KAKoneHC ovhe inreprj<l>avo';. 
 
 H. « 
 
42 THE TEACHING OF THE APOSTLES. 
 
 Orac. Sib. iii. 37, 38, 40 [250 a.d.] 
 
 dvOpwTrav y^YAoon AirAcocccoN Koi kakohBoon, 
 Xe/CTpoKXoTTcov, elScoXoXarpaiv, B6\ia (ppoveovTccv, 
 
 avTOK ApnAZONTec, avaihea Ovfiov 6%oz/Te9. 
 17. Teaching iii. tskvov ijlov, (pevye d-iro ttuvto^ irovTjpov koL airo 
 
 nANTOC OMOi'oy AYTOf. 
 
 Orac. Sib. ii. 14<5 = Ps.-Phocyl 76 
 
 cra)(f>pocrvv7]v da-Kelv, ala-)(^pwv 8' epycov aTre'^^^ecrOai, 
 
 fXrj MIMOf KAKOTHTA. 
 
 ih. Teaching iii. p/rj r/ivov 6p<yiKo<;' oBrjyel <ydp rj opfH tt/jos tov cfiONON. 
 
 Orac. Sib. ii. 126 = Ps.-Phocyl. 57 
 
 firj wpoTreTrj'; e? •)(eipa' ')(aKivov S' aypiov opfHN. 
 ■7roX\dKi,<; <yap Tfkrj^a';, dknoav (jjonon e^eTeXecrae. 
 
 le. Teaching iii. ixfj <yivov 6pri\oc...p,r]8e zhAwthc /xiySe epicTiKoc p.riBe 
 eyMiKoc. 
 
 Orac. Sib. ii. 135 = Ps.-Phocyl. 63 
 
 GYmoc vTrepxop'evo^ fiaviTjv o\oo(f)pova rev)(ei. 
 oprH 8' eo-Tii' ope^i'i, virep^aivovaa Be fj,rjvi^. 
 zhAoc 7a|0 ia6\wv dr/a66^, (pavXtov B" dtBrj\o<;. 
 
 Orac. Sib. iL 1^1 = Ps.-Phocyl. 78 
 
 irelOo) jikv jdp oveiap, epic B' eptv dvTi<f>VTev€L 
 
 tr. Teaching iii. reKvov fiov, jxr) lyivov olooNOCKonoC eveuBrj oBrjyei et? 
 T7)i' elBcoXoXarpeiaV p,r]Be enAOiAoc yifrySe maGhmatikoc. 
 Orac. Sib. iii. 225 [165 B.C.] 
 
 ov M(\NT6ic, ou <papp,aK€a^, ov p,rjv InAOiAoYC, 
 ov jjivOcov fiaypoov aTrara? iyyaa'Tpip.iidayv, 
 ovBe rd KaXBaiav rd irpofidvTia AcrpoAorOYCiN 
 
 ovBe fiev ddTpovofiovai 
 
 234 rov ireifKavrjaOai oAoy'c t ArA6AC... 
 
 if. Teaching iv. KpiveK Bi,Kal,(j)<;, ov Xij\frr) irpocwKov iXey^at eVt 
 "jrapaTTTcofiaa-tv. 
 
 Teaching v. •jfKovaiaiv TrapdK\7]Toi, irevrjrav dvop,oi, Kpnai. 
 
 Orac. Sib. ii. 61 = Ps.-Phocyl. 9 
 
 •jrdvTa BiKaia vifieiv, firjBe Kpicnv e? "XP-pw eKKe, 
 fir) piijfrjt; Trevirjv aSi/coj?, fii} Kpive "Trpocrwirov. 
 
 id. Teaching iv. ov Sio-racrei? Bovvai ovBe StSoi)? ryoyyiiaet,';, yvwaj) 
 yap rif icmv 6 toO pjiaOov KdXo<; dvTairoBoTr}^. 
 
 Orac. Sib. ii. 18= Ps.-Phocyl. 22 Trrw^ot? ev'^v S/Sou. 
 
THE TEACHING OF THE APOSTLES. 43 
 
 Orac. Sib. ii. 91 
 
 inqiTOTe dvBpa TrevTjTa IBwv aKW'\frr]<; eireeaai,. 
 Orac. Sib. ii. 274 o-woaoi S' iScav aivo ix,6')(Qa)V 
 
 Bovre^ oveihi^ovaiv. 
 Orac. Sib. ii. 80 
 
 o? 8' eXerjfioavvrjv rrape'X^ei, dew olSe Bavel^eiv. 
 
 Ka. Teaching vi. Trepl Be rrj'; ^pa>aeo}<;, o Bvvaaai ^daraaov. a-rro Be 
 Tov elBcaXoOvTov \iav Trpoae'^e. 
 
 Orac. Sib. ii. 96 =Ps.-Phocyl. [32] 
 
 al/j,a Be jjirj (payeeiv, elBwXoOvTwv S' aire^ecrOai. 
 
 K/3. Teaching vi. Xarpeia •yap ean dewv veKpwv. 
 Orac. Sib. viii. 46 [time of Trajan] 
 
 Koi irdvTmv d>v eae^acrdr)'; 
 
 Baifiova^ dyp-v-x^ov<; veKpdov elBmXa Kafiovrayv. 
 Orac. Sib. viii. 393 [time of Antonines] 
 
 ravra yap 6? fivr/fiTjv ^acnXri<ov T^Be rvpavvccv 
 
 Balfioat TTOiriffovcTt, veKpoi'; &5? ovpavioiai. 
 
 K-y. Teaching vii. BAnricATe et? to 6vo/x,a rov IlaT/ao? Kal tov Tlov 
 Kal TOV dylov XIi/eil^ctaTO? eN fA-XTl zoonti. 
 Orac. Sib. iv. 165 [time of Titus] 
 
 ev ■TroTafioL'; A0YC(^c9e oAon Agmac A6Naoici, 
 
 yelpa^ t eKTavvaavTe^ 69 aidepa, twv Trapo? epyav 
 
 crvyyvocifirjv aiTeicrOe Kal evcre^taif dae^elav 
 
 TTiKpav iaa-acrde. 
 Orac. Sib. viii. 315 [time of Antonines] 
 
 a9anatoy nHfHC aTToXovadfievot, vBaTecrcn 
 
 ra? irpoTepov KaKia'; iva yevv7]6evTe<; dvw6ev 
 
 jjLrfKeTi BovXevuaiv ddeafioK rjOecri Koafiov, 
 a passage which recalls also the language of the fourth gospel. 
 
 kB. Teaching vii. idv Be dfi^oTepa firj 6%???, eKxeov ek Trjv Ke(j)aXrjv 
 Tph vBcop el<; ovofia IlaTpd<; Kal Tlov Kal dyiov livevp.UTO';. 
 Orac. Sib. vii. 87 [234 a.d.] 
 
 ovBe Ovpriv KXela-ei<; ore Tt? croi iirrjXvTO^ dXXo^ 
 
 ij^ei Bvo/j,evo<;, irevir]'; direpvKevai Xifiov, 
 
 dXXd Xa^wv Ke<^aXrjv tovB' dvepo^;, vBaTt pdva<;, 
 
 ev^ai T/Jt?. 
 K^. Teaching xii. Texvirrf; wv, ipya^iadai Kal <j)ayeTO)- ei Ae oyk e'xei 
 T6XNHN KaTa Trjv avveaiv v/jiSv irpovo-qaaTe TrtS? p,rl dpyo'i fJ.ed' vfiSv ^^a-erai 
 
 X.piaTtav6i. 
 
 6—2 
 
U THE TEACHING OF THE APOSTLES. 
 
 Ps.-Phocyl. 154 
 
 Tra? 'yap depy6<; avrjp t,wei KKoiviiiav a-wo ■yeipwv. 
 Teyvr) TOi Tpe(f)ei di'Bpa<;, depyov S' ti|faTO Xifio<;. 
 €1 Ae TIC Of' AeAAHKe Te^NHN, cr/caTrToiro SiKeXXj]. 
 
 We come now to the doctrine of the Last Things. 
 
 KT]. Teaching xvi. iv yap rah iax'^rai'; ^/iepat? ■jrX'nevvdr'itTOVTaL ol 
 Y€YAonpo4)HTAl Kal ol (^Oopet^. 
 Orac. Sib. ii. 165 [250 a.d.] 
 
 ?; Se avvaipeai'i iyyii'i 'irav nvh dvrl npo(t)HTa)N 
 fe^haTrdrai, veXdaaiaiv eirl %^pi'i cJ)7]/jLI,^ovt6<;. 
 
 K0. Teaching xvi. Kal Tore ^avrjaeTai 6 Koafio-nhmoc &;? v/o? Oeoij Kai 
 
 TTOiHcei CHiweiA Kal repara Kal tots ^avrjcrerai rd aTjjj^ela t^9 d\rj6eia<;. 
 
 Orac. Sib. ii. 167 
 
 Kal BeXidp 8' ri^ei Kal chM(M<\ noAAA noiHcei. 
 Orac. Sib. iii. 52 [250 A.D.] 
 
 eK Se 'S.e^aaTTjvwv rj^ei HeXidp fieTo-madev 
 
 Kal veKva<; arrjaei ka"i chmata noAAA noiHcei 
 dvOpwTTOi'i, d'KX! ov'xl Te\e<T(j}6pa eaaer iv avTM 
 dXKa nAANA /ere. 
 
 \. Teaching xvi. tots Hiei h kti'cic t(Sv dvOpwirav eic thn nypcociN thc 
 Aokimaci'ac. 
 
 Orac. Sib. iii. 86 [250 A.D.] kai kti'cin avTrjv 
 
 eic eN XMNeycei Kal ek Kadapov BtaXe^ei. 
 Orac. Sib. viii. 412 [age of Antonines] 
 
 ywvevao) yap 'dwavTa Kal et? Kadapov oidXe^o). 
 Orac. Sib. ii. 217 [250 a.d.] a\X' d/j,a iravra 
 
 eh ev ■yuvevaei Kal et? KaOapov BiaXe^ei. 
 
 >a. Teaching xvi. ol 8e vTro/j.eLvavTe<; ev rfi iricTTei avrwv ua)6rjcrovTat 
 vtr avTov tov KaradefiaTo^. 
 Orac. Sib. ii. 253 [250 a.d.] 
 
 Kal Tore Br) irdvT€<; Bi' aWofxevov •woTap.o'io 
 Kal (j)Xoy6<; dcT/3ecrTov BieXevaovd', ol Be BiKaiot 
 irdvTe<; croodtjaovTac. 
 
 \y8. Teaching xvi. Kal rare (^avrjaeraL ta CH^AeIA t^? d\r]deia<;, Trpwrov, 
 a-rj/xelov e/t7r6Ta(Te&)9 iv ovpav&, elra arj/xelov (pQ)vfj<; adX'Tnyyo';, Kal to TpiTON 
 dvdaTaaiv veKpcov. 
 
THE TEACHING OF THE APOSTLES. 45 
 
 Orac. Sib. ii. 187 [250 a.d.] 
 
 Koi rod 6 @ecr^iT7]<i^ <ye wn ovpavov ap/xa Tiralvwv 
 ovpaviov, yaiT} S' eVtySa? Tore chmat;)! rpiccA 
 Koafitp oXa Bei^eL. 
 
 X7. Teaching xvi. ij^et 6 Kvpto^ koi •7rdvTe<; ol ayioi fj-er avrov. Tore 
 b^eiai Koa-fio'i top Kvpiov ep-^ofxevov iirdvo) t£v ve(f>e\div tov ovpavoii. 
 Orac. Sib. ii. 242 
 
 ^^ei S' iv ve^eKrj irp6<; t a<^9iTov a(f)9iTo<; avTO'; 
 iv Bo^r) XjOKTTO? avv d/j,vfiocnv dyyeXTiJpai. 
 
 Against the use made by me of the previous quotations grave exception 
 has been taken by Funk in the Prolegomena to his Doctrina XII. Apost. pp. 
 xix. — xxii. He denies, apparently, any connexion between Ps.-Phocylides and 
 the Teaching, and is equally sceptical as to any common ground between the 
 Teaching and the Sibylline Oracles. 
 
 With reference to the former, his objections resolve themselves into a series 
 of arguments from the silence of the Phocylidist ; as that, while admitting that 
 the Teaching and Ps.-Phocylides have much in common, there is no mention 
 of the way of life and the way of death ; that the three principal command- 
 ments are omitted, that the whole of the third chapter of the Teaching 
 furnishes no parallels, and further that Ps.-Phocylides has for his chief source 
 the Old Testament. Now it is evident from the foregoing that even if Ps.- 
 Phocylides had mentioned the two ways by name, as is done in Sib. viii. 399, 
 it would have been impossible to convince Dr Funk that there was anything 
 in the allusion, for it would fall under the head of a quotation from the Old 
 Testament. And in fact the passage referred to from the Sibyllines is thus 
 considered by him as leaving the matter altogether in doubt. 
 
 Further, a reference to the preceding extracts will shew that, so far from 
 its being the case that there are no parallelisms between the third chapter 
 of the Teaching and Ps.-Phocylides, the most striking illustration of the 
 saying that "anger leads to murder" is the Phocylidean verse on the subject; 
 notice also the Phocylidean injunction to abstain from all that is " an imita- 
 tion of evil." There remains then the consideration as to the omission of the 
 great commandments of the Teaching. 
 
 There is certainly some difficulty in this omission, since they are all quo- 
 tations from the Old Testament ; but there may very well have been current 
 forms of Jewish Didascalia which did not contain the most advanced of the 
 doctrines in the Teaching, and we have then a sufficient background for the 
 versifications of Ps.-Phocylides and for the expansions of the Teaching, and 
 by implication for their common matter. For example, it is almost incon- 
 ceivable that such an ethical treatise should not have had in some recensions 
 
 1 According to the Jewish belief Elias comes first and gives the signs of the Advent. 
 
46 THE TEACHING OF THE APOSTLES. 
 
 a trace of the commandment " Honour thy father and thy mother." Now Ps.- 
 Phocylides gives, v. 8, 
 
 irpwra 6eov rifxa, fiereTreira Se aelo 'yovria<;, 
 and may it not have stood so in some Jewish handbook ? but the Teaching 
 of the Apostles, while it has dealt with all the rest of the Decalogue, omits 
 the precepts on paternal honour and on the sabbath. The latter omission 
 is, no doubt, intentional ; but no such hypothesis will explain the former. 
 What has happened, then, must be that a new commandment has been sub- 
 stituted for "Honour thy father," and the composer omitted to restore the 
 displaced doctrine at a later point of the book. Hence we read in the 
 Teaching 
 
 TTpwjov dyairijaei'; top Oeov tov iroirjaavTo, ae, tevrepov rbv TrXrjaiov aov 
 fu? aeavTov, 
 
 and find nothing whatever on the fourth commandment. It is no slight con- 
 firmation of the view which exhibits a common base for Ps.-Phocylides and 
 the Teaching, to find the author of the second book of the Sibyllines, when 
 appropriating to himself the Phocylidean verses, adding just the very words 
 which would imply a consciousness on his part of the parallelism between 
 the two earlier writings ; for he adds to his Phocylides-extracts the words 
 
 TOVTO irvXr) ^arj^ koX e'laoBo^ dOavaaia';, 
 which are sufficiently near, for poetry, to the words of the Teaching itself, 
 avTrj €<ttIv rj oSo? t^? f&)^9. 
 
 It seems to me, therefore, that it is still possible, Dr Funk's criticisms 
 notwithstanding, to maintain that Ps.-Phocylides is either a metrical simpli- 
 fication of our Teaching, or a versification of an earlier book of Discipline 
 with which our own Teaching is not altogether unconnected ; as well as to 
 hold that some of the Sibyllists shew acquaintance with the Teaching. Perhaps 
 one may add in conclusion that there is always something to be said for a view 
 which clears up an obscurity in a subject ; that which makes other things 
 intelligible can hardly be itself unreasonable. Now it is precisely in the 
 Sibylline oracles that I found the best and most conclusive explanation of 
 the difficult term in the Teaching e/cTre'rao-t? iv ovpavm, namely the interpre- 
 tation which makes the words stand for a cross in the sky. Upon turning 
 to Dr Funk's commentary on this passage, I was surprised to find that he 
 did not even notice that such an explanation had been given ! It is, how- 
 ever, the true interpretation of a very obscure word arrived at independently 
 by several investigators, and involves, I think, a knowledge of the terms of 
 the Teaching on the part of the Sibyllist' who wrote 
 
 eKTreraaei, Be %6|0a? koI koct/iov a-TravTa fierprjcrei. 
 1 Orac. Sib. viii. 302. 
 
THE TEACHING OF THE APOSTLES. 47 
 
 So much, then, having been said on the Phocylidean and Sibylline parallels 
 to the Teaching, the matter must again be left to the judgment of patristic 
 scholars. 
 
 Origen. [Saec. iii.] 
 
 De Principiis iii. 2 (Migne, Pair. Gr. xi. 313). 
 
 " Omnia haec quae fiunt in hoc mundo quae media existimantur sive 
 ilia tristia sint sive quoquomodo sint, non quidem a Deo fiunt nee tamen 
 
 sine Deo Propterea docet nos Scriptura Divina omnia quae accidunt nobis 
 
 tanquam a Deo illata suscipere, scientes quod sine Deo nihil fit." 
 
 Cf. AtS. iii. 10. 
 
 We have here a similar phenomenon to that presented by Clement of 
 Alexandria who speaks of the Teaching as Scripture. In the present case, 
 however, it is the epistle of Barnabas that is referred to by Origen. For in the 
 same book just before the passage given above he quotes (iii. 2. 4) the doctrine 
 of the Two Ways from Barnabas expressly and not from the Teaching'. 
 In book iii. 3. 3 he discusses the whole question of ivepyrjfiaTa or actions 
 and events as under the direction and influence of good and evil spirits, 
 maintaining that there are certain spiritual energies or powers which in 
 accordance with their own free choice have elected to themselves certain 
 modes of operation ; and in particular they preside over the arts and sciences 
 of this world. It is precisely this conception of spiritual directive force which 
 is implied in the use of the word evepytj/j^aTu by the author of the 
 Teaching. 
 
 Homil. vi. in Judic.^ (Migne, Pati\ Gr. xii. 975). 
 
 "Antequam verae vitis, quae ascendit de radice David, sanguine ine- 
 briemur." 
 
 Cf. AtS. ix. 2, T^? dyba<; dfiireXov AaySt'S. 
 
 The Apostolical Constitutions, [iii. — iv. saec] 
 
 i. 1. 01 dirocTToXot, Koi ol 'rrpea^vTepoi iracn To2<i i^ iOvcov TncTTeiiaacriv KTe. 
 Cf. AtS. i. 1. 
 
 i. 1. o av fiicrei': vcj}" erepov aot, yeveaOao, av dXkcp ov TroorjaeK 
 
 ov /SouXet a-ov to IfiaTOOV dpOrjvai, /u,7)Be aii to tov eTepov apjj'; 
 
 Cf. AiS. i. 2, 3. 
 
 i. 2. dXKd KurapaTai ere Tt?, crii evKoyqaov avTov. 
 
 Cf. AtS. i. 3. 
 
 1 Hence Prof. T. S. Potwin was wrong in referring this quotation of Origen to the Teaching. 
 See N. Y. Independent, Jan. 21, 1886. 
 
 2 See Bornemann, Tlieol. Lz. No. 17, 1885. 
 
48 THE TEACHING OF THE APOSTLES. 
 
 ii. 1. 'irpao<; v'jrapxerci)...Kal ^avxio'i, otu Xeyei Bia tov Hcratou KvpLo<; 
 o de6<; 'Etti riva Sia/SXe-f-a aXX' rj eirl top Ta-rreivov ical '^avyiov koX rpe/J-ovrd 
 fJLOV TOj)? Xoyov; 8iaTravT6<i ; 6fioicD'=; koX iv rm evayyeXia ovtco MaKcipioi oi 
 Trpaeit oti avTol K\r]povo/j,'^crovai ttjv yrjv. 
 'Cf. AtS. iii. 7, 8. 
 
 ii. 6. €crTco...fi^ al<TXP0KepSri<;...^'\.a'n-T6fJ,€V0<; /j,aX\,ov rj ^Xo-tttcov, p.rj 
 ■TrXeoveKTr]';, /xrj apTra^,...fMrj yjrevSofidpTVi, pbrj dv/xd>Brj<;,...fi7j Biyvcofio';, firj 8i- 
 y\cocr<7o<;. 
 
 Cf. AiS. ii. and iii. 2. 
 
 Iii. 15. o 6e6<; Si,d 'Ha-atov Xeyei, tt/jo? toi)? eVto-zcoTroii? YlapaKaXetre, 
 TrapaKaXelre tov Xaov fiov, lepeK. 
 ii. 25. v/j,ei<; ovv a-r/fiepov, w eiriaKO-woi., eaTe toi Xaw v/noov tepei<; Koi 
 
 AevtTat...!5yLtet? rot? iv Vfuv XaiKol<; eVre rrrpocji^Tai, oStoi yap eiaiv v/j,q}v 
 
 OL ap'^iepel';. 
 
 The preceding passages betray very decidedly the appropriation by the 
 bishop of the prophetic title and office. Cf AtS. xiii. 3. 
 
 ii. 34. ht,6 TOV iTTiaKOTTOv o<^et'\eTe...Tt/Aai'...a)? Kvpiov. 
 
 Cf A(S. iv. 1. 
 
 ii. 36. fjirj irpocravej^eiv elBcoXoi^ 97 Tocriv kripoK qj? deoK d-^v)(^oi';. 
 
 Cf ^th. V. 3. 
 
 ii. 37. <TV ovv...KaTd Trjv TOV Kvptov BoSa^rjv TTOiTjcrov, Kai /j,ovov irapa- 
 XajSaiv TOV KaTriyopr)6evTa eXey^ov avTov eV '7rpaoT7}Ti. 
 
 Cf AtS. XV. 3, eXeyxere he dXXrfXov; /jltj iv opyfj dW' iv elprjvr/. The 
 Teaching of the Lord here referred to is the Gospel of Matthew. 
 
 ii. 47. Ta SiKaaTripia vfiaiv yiveadu) hevTepa aa^^aToov, ottco'; idv dvTi- 
 Xoyia ttj dirotpdaei vfiwv ykvrjTai etu? cra^^aTov e^ovTe'; dBeiav BvvrjdrJTe 
 evdvvai TTjv dvTiXoyiav koi elprjvevaai ell ttjv KvptaKfjii tou? Bia^epofievov; 
 TTjOO? d'XXirfXov';. 
 
 This passage is interesting as furnishing a conclusive demonstration of 
 the accuracy of the emendation in AtS. xiv. Trpoe^ofioXoyTjcrd/Mevot. Personal 
 differences &c. are to be dealt with on Monday in order that a clean bill 
 of health may be furnished by the following Sunday. This is evidently a 
 development of the practice alluded to in the Teaching. 
 
 lii. 4. XPV y^P ^'^ TTOieiv TravTa'; avOpwKOVi, p^rj <j}iXoKpi,vovvTa'; tovtov 
 So'TK ■^ 7) eKelvov' 6 yap Kvpi6<i (f)rjcro TlavTl tw aiTovvTV ae BLBoV BrjXov 
 Be CO? T&3 xPV^ovTi, KaT dX-rj6eiav. 
 
 Cf Lb. iv. 7. 
 
 IV. 3. Kac yap e'lprjTai "rrdXiv vir avTov Oval roi<; e-^ovai Kal iv inroKpiaet, 
 Xafi^avovaiv rj Bvva/juevoi'i ^orjdelv eavToh Kal Xap-^dveiv irap eTepcov ^ovXo- 
 
 fievoi'i 6 Be e^cov Kal iv inroKp[(rei, Xap,^dva)v rj St' dpyiav ovtI tov ipya- 
 
 ^ofievov ^orjdelv Kal eTepoi,<;, B'lktjv ocpXijcrei tw dew. 
 
 Cf AtS. i. 5. 
 
THE TEACHING OF THE APOSTLES. 49 
 
 V. 20. iraaav rerpaBa ical irapaaKevrjv TrpocTTaaaoixev vjxlv vqareveiv, 
 Kau rrjv ireptaaeiav vfiwv t^? vrjareiai irevrjcriv eTrf^oprjyelv. 
 
 Cf. AtS. viii. 1. 
 
 VI. 13. ovTOi yap elcri ylrevBo-TrpocprJTai koI ■'^evhairoaToXoi, irXavoi xal 
 
 (j)dop6l<i...8i ov<i i^vj(6rjaeTat, r) rwv 'ttoWwv dyairrj' 6 he inrofjLeiva<; eh TeXo9 
 aoi,ac7Tpo(f)o<;, ovro'i aadrjaerai. 
 
 Cf. AtS. xvi. 3. 
 
 The seventh book which incorporates the whole of the Teaching has been 
 already discussed. 
 
 Ps.-Ignatius ad Antiochenos. [Saec. iv. ?] 
 
 That this writer was acquainted with the Teaching may, I think, be 
 seen from the following extract. 
 
 c. xi. irepl Be jorjTeCa'; i] TraiBepaareta'; rj (j)6vov ireptTTOV tc) ypa(f>eiv, 
 oTTore ravra /cat to?c eSNeciN a.Tr'ij'yopevTai. Trpdrreiv' ravra oyjj; a;? AudcToAoc 
 •jrapaKeXevofiai. 
 
 Notice the way in which the reference to crimes forbidden to the 
 heathen suggests the repetition of the Ignatian sentiment "but I am not 
 an Apostle." The evidence for the superscription AiBaxv tcov d-noa-joKwv 
 TOK eOveaiv is worthy of remark. 
 
 From the same writer ad Trallianos the previous conclusion may be fortified. 
 
 c. vi. elal yap ri,ve^,...ov ')^pi<TTiavol dWd •y^picTTe/iTropoi, where it is not 
 merely a case of using the word ;;^jOtaTe^7ropo9, but of using it as the Teaching 
 does in opposition to ')(piaTiav6'i. 
 
 Athanasius. [Saec. iv.] 
 
 Fragments (Migne, Pat. Gr. xxvi. 1253 and xxvii. 1381) -rrepl yjrevBoTrpo- 
 (prjrwv 
 
 TToXXm fiaXXov diro twv epyav 6(f>eiXeL'; BoKifid^eiv toi)? ■)(pi(7Tefnropov^. 
 
 Cf AtS. c. xj., (ZTTo ovv TWV TpoTTOov yvaaOijaeTai 6 ■^evBo'7rpo(^r]T7)^ xal 
 6 Trpo(p-^T'r]<;. 
 
 c. xii. '^picTTefiTTopo'i eari' 'Trpo(Te)(eTe airo twv TOioxnav. 
 
 Be Virginitate (Migne, Pair. Gr. xxviii. 2). 
 
 Col. 265. Kal OTav KaOecrdfji; eVi T'ijv TpaTre^rjv Kal epxO KXaaai tov 
 dpTOV, <T(f)paylaaa-a avTov TpiTOV (1. rpl^) to crrjfieiov tov (TTavpov ovtw^ 
 €V')(api(TTOvaa Xeye' Eyx^'PiCTOYMeN coi, TTAiep rjfjiwv, ynep thc AfiAC dvaaTa- 
 
 <76C09 (70V' k\A. yap MhcOY toy HAIAOC coy erNCOpiCAC HM?N avTijv. Kal KaOwi 
 
 6 dpTo^ ovTOi AiecKopnicMeNOC virrip'^ev 6 enANw Tainrj^ Trj^ Tpairei^rj'; Kal 
 CYN(\x9eic ercNexo sn, oy'tooc enicYNAXSHTOo coy h 'EkkAhci'a auo tojn nepATOON 
 
 H. 7 
 
50 THE TEACHING OF THE APOSTLES. 
 
 THC THC eic THN B&ciAeiAN COY, OTi COY ecTiN H Aynamic ka'i H h6l^ 6IC TOYC 
 aicjonac rwv alwvcov, dfxi^v. 
 
 Col. 268. zeal /xera rrjv ho^oXoyiav itoXlv ttjv evxn^ irXripaa-ov Xeyovaa 
 ovTco';- 'O ^€09 6 TravroKparmp Kal Kvpio^ r]p,a>v 'iTycrov? XptaTO'; to ovofxa 
 TO virep TTciv ovojxa, ev'^^apia-TOv/j.ev Kal alvov/j,ev ere oTi KaTrj^iwcra^ rjfiiv 
 IxeToKajBelv tcov dyaOwv t<Sv crSv, twv crapKtKwv Tpocfjoov. Seofxeda KUi irapa- 
 KoXovfiev ae, Kvpie, Iva koI ra? eTrovpavlov; Tpo(j)d<; '^/j.iv 8u>prja-r}. Kal oo'; 
 Tjfiiv TpefieiV Kal ^o/SelcrOao to (ppiKTOv Kal evTL/xov ovofid aov Kal firj irapa- 
 Koveiv Twv evToX(Zv aov. to ovofid aov Kal to, Si,Kaioofj,aTd aov iyKaTaaov 
 iv Tal<i KapSiaK tjfiwv. dylaaov he rjjjLwv to TTvevfia Kal ttjv ^Irvxrjv Kai to 
 awp,a, hid Tov riyaTrrjfxevov 7raiSt)9 aov 'Irjaov XpicrroO tov Kvpiov rjfxaiv KTe. 
 Cf. AtS. c. ix., X. 
 
 Col. 273. Tt Xiyeii;, dvOpwire ; ISov Svo oSol TrapeTedrjaap ivdiriov aov, 
 rj ^(oij Kal r) OdvaTOi. ottov edv deXrji; Tropevov. 
 Cf. AiS. i. 1. 
 
 Col. 279. Trdarj wpa firj Xeti/raTco eXaiov t^ XafnrdSi aov, firj Trore eXdy 
 6 vvfM^LO<; Kal euprj avTr}v a^eadelaav. 
 Cf. Ai.S. xvi. l'. 
 
 Syntagma Boctrinae. (Migne, Patr. Gr. xxviii.) 
 
 Col. 836. Kvpiov TOV deov aov dyairr]aei,<; e^ oXi;? Kap8ta<; aov Kal e^ 
 oA,7j9 Trj<; '^V)(ri<; aov Kal tov TrXrjacov aov (u? aeavTov. ov (povevaeo^, ov 
 fxoi-^evaei'i, ov iropvevaei^, ov Traiho(f)6opriaei<i, ov (papfiaKevaei';, ov Si%o- 
 araTriaet,';' dire'y^ov ttvlktov Kal elhwXoOvTOV Kal a'ljj.aTO'i. 
 Cf AtS. i. ii. 
 
 Col. 837. <^vXdTTea6al re fiij eivai SuXoyov, fnj Blyv(Ofiov, firj yjrevaTTjv, firj 
 KaTaXaXov, fir) dKepoirepiairaaTOv, p,i) dvaia^vvTov, p,rj pe/u,^6v, fir) dvaiaOrjTov, 
 pLTj avOdhrj, firj aairpov Xoyov eK ^etXewi' 7rpoa(j)epovTa, firjTe opKov oXw? 
 TO irapdirav. 
 Cf AiS. ii. 
 
 Col. 837. ad/3^aTa fir) (pvXdTTeiv, fir) fiayevew, /ir) (jiapfiaKeveiv fir) 
 
 aTrep'xeadai irpo^ iiraoihov firjTe ^vXaKTrjpiov eavTur irepiTiOevai, firjSe Trepi- 
 KaOaipetv firjTe fir)v TavTd aoi iroielv fir^Te vtto dXXov aol yevrfTai. The last 
 clause is an expansion of the idea firjhe OeXe avTa ^Xeireiv in the Teaching. 
 Cf AiS. ii. iii. 
 
 Col. 837. pirj Trapd^aive vrjaTeiav, TOVTeaTi TerpdSa Kal irapaaKevrfv... 
 Cf AtS. viii. 1. 
 
 Col. 840. fir) y'lvov (piXdpyvpO'} fir) ala-y^poKeph7]';...ylvov TaTreiv6<i Kal 
 rjav'X^iO'; Tpefioov Btd TravTOt; to, Xoyia tov Kvpiov. 
 Cf AtS. iii. 5, 8. 
 
 Col. 841. Si/catd)? avvdymv Kapirov^ Kal fir) e-)(uiv Ti dSi,KLa<; irpiorov 
 fiev Ta9 dirapj^^d^ T0t9 lepevat, 7rp6a(pepe. 
 Cf At8. xiii. 3. 
 
THE TEACHING OF THE APOSTLES. 51 
 
 Col. 841. Trpo iravTO'i Se re-xyrjv eiro^^^eipelv' iv dypS ipyd^ov iva firj 
 iaOiTj^ dpTOV dpyov' fiaXkov Se €K twv -^eipdov aov e^e irpo^ to dvairawLv 
 aSeX<f)ovi KT€. 
 
 Cf. A(S. xii. 3. 
 
 Col. 844. el 8e rt? dvriXeyet tok Trpoeoprjfj^evoK Oem eariv dvTiXejcov. 
 
 Cf. A(S. vi. 1. 
 
 Ps.-Athanasius. 
 
 Fides Nicaena\ (Migne, Pair. Gr. xxviii. 1639.) 
 
 Kai Tov Kvpiov rjfiwv Irjaovv Xpccrrov d'yairrjaet,<; avTov i^ oX?;? t?;? 
 KapSla^ aov Koi ef oXt;? t?;? '^1'%'?? o-Qv' koX tov irXriaiov aov &S? aeavToV 
 ov ^ovevaci)fj.ev' ov fioi-)^evao}fieV ov iraiZo^doprjauifiev' ov (^ap^aKevawjjieV 
 ov Kke'^aifieV ov ylrevBof^apTvptjaco/xev' ov Si-x^oaTaTTjaafiev' d'7re)(^a)fie9a 
 irviKTov Kat, aifjLaro'i Kat, irXeove^La^. opa, dvOpwrre, fiijTC? ae dirarriaeL 
 T^9 TTKJTea)? TUVTij'i' eVet TvapeKTO'; ae 6eov hthdaKei 
 
 (pvXaTTeadai oe iraXiv firj eivai SlyXcoaaov rj Siyvco/iov, /j,rj -x^evaTqv, 
 firj KUToXaXov, fiT] aKaipw'; TrepnrarovvTa^, fxrjre pefi^ofievov, firj dvaiayyvTov, 
 fJii]Te opyiXov, firire Trdpoivov rj (f>iXdpyvpov, fir] vireprj^avov, /J,r] avddSrjv, fir; 
 aairpov Xoyov (fyepovra, jxr^Te opKov oXcof to irapdirav 
 
 Ta ad/3^aTa fit] (jjvXaTTetv, KaOd-jrep ol 'lovSalof ftrj fiayeveiv' firj (f)ap/j,a- 
 Keveiv-.-fir) d7rep')(ea6ai, tt/so? eTraoihoV p,r)Te (f>vXaKTijpi,a eavTm irepcTcOevai 
 /j,-i]Te TrepiKadaipeiv jjirjTe dcj}' eavTov fMrjTe dir dXXov tiv6<; 
 
 firj irapdpaive vrjaTeiav KvpLov tovt eaTt rerpaSa Kal irapaaKevqv 
 
 firj yivov i^iXapyvpo'^, rj ala'^poKepBrj'i 
 
 ylvov TaireiViK; Kal r]avj(^io<;, Tpsficov Bed iravTO'i rd Xoyia tov deov 
 
 irpo irdvTcov Be TS'^vrjv yivwaKe' rj ev aypS> epyd^ov' Iva jxrj dpy6<; 
 iaOlrji TOV dpTOV 
 
 irpuiTov Ti29 aTrap-^a^ aov rot? lepevaiv ev Trj eKKXrjaia Trpoaipepe 
 
 dTrex6p.evo<; airo iravTO^ irovripov TrpdyjxaTO'i 
 
 p,ri irpoaanroXiJTTT'fjv, tov eXey^ai ev TrapaTTTOofiaai /MKpov'i re Kal 
 fieyaXovi. 
 
 The relations of this to the preceding are sufficiently evident ; Prof. 
 Orris was the first to draw attention to the Fides Nicaena in N. Y. Inde- 
 pendent, April 15, 1886. 
 
 1 P. Batiffol has just published under the title of Didascalia cccxviii, Patrum, Paris, Leroux, 
 a revised text of this Nicene Faith based upon three Greek MSS. and one Coptic text. He 
 promises to prove that the Didascalia is a Greek version of a Coptic work which is itself 
 taken from the Athanasian Syntagma ad Monachos, and that it emanated from lower Italy in 
 the xth century. 
 
 2 This ai^pears in the Syntagma as iKepoTreplairaaTov , but the correctness of the text in the 
 Fides is seen by comparing Ap. Const, i. 4, ovk icri ifjiTrepnraT<2i/...iii rais p6ti.ais, dKaipoeTrdTTrj! 
 
 rujif Kaicws ^(hvro3v ixt} ^€fij36t ylvov fiijdk aKaLpoTreptirdT-rjTos. The antiquity of the common matter 
 
 which shews itself here must be great. 
 
 7—2 
 
52 THE TEACHING OF THE APOSTLES. 
 
 Lactantius. [Saec. iii. — iv.] 
 
 Epit. div. instit. c. lix. 
 
 " Duos esse humanae vitae vias nee philosophis ignotum fuit, nee poetis : 
 sed eas utrique diverse modo induxerunt : philosophi alteram industriae, 
 alteram inertiae esse voluerunt: sed hoe minus reete, quod eas ad sola vitae 
 huius commoda retulerunt. Melius poetae qui alteram justorum, alteram im- 
 piorum esse dixerunt. Sed in eo peeeant quod eas non in hac vita, sed apud 
 inferos esse aiunt. Nos utique reetius qui alteram vitae, alteram mortis et 
 hie tamen esse has vias dieimus. Sed ilia dexterior qua justi gradiuntur non 
 in Elysium fert sed in eoelum. Immortales enim fiunt. Sinistrior ad 
 Tartarum : aeternis enim erueiatibus addicuntur injusti. Tenenda est igitur 
 nobis justitiae via quae ducit ad vitam. Primum autem justitiae ofSeium 
 est, deum agnoscere ut parentem, eumque metuere ut dominum, diligere ut 
 patrem. Idem enim nos genuit qui vitali spiritu animavit qui alit qui salvos 
 facit. Habet in nos non modo ut pater verum etiam ut dominus licentiam 
 verberandi et vitae ae necis potestatem, unde illi ab homine duplex honos, 
 id est amor cum timore, debetur. Secundum justitiae offieium est, hominem 
 agnoscere velut fratrem. Si enim nos idem deus fecit, et universes ad 
 justitiam vitamque aeternam pari eonditione generavit, fratema utique necessi- 
 tudine eohaeremus, quam qui non agnoscit injustus est .... 
 
 c. Ix. Sed radix justitiae et omne fundamentum aequitatis est illud ut 
 ne facias idli quod pati nolis sed alterius animum de tuo metiaris." 
 
 Biv. instit. vi. 3. " Has igitur vias longe aliter indueimus quam a 
 philosophis induci solent. Primum quod utrique praepositum esse dieimus 
 dueem, utrumque immortalem, sed alterum honoratum, qui virtutibus ac 
 bonis praesit, alterum damnatum, qui vitiis ae malis." 
 
 These and other references to Lactantius are given by von Gebhardt (v. 
 Harnack, Lehre der zwolf Apostel ii. 284). 
 
 It should be noted that Lactantius' version of the two ways agrees with 
 the Latin Version in emphasizing that the two ways are in this world : he 
 agrees with the Latin Version, Barnabas and Hermas in placing guides over 
 each of the two paths and with the Apostolical Constitutions in making 
 these guides, not angelic powers, but God and the Devil. 
 
 Ps.-Cyprian. [?] 
 
 Be aleatorihus (Migne, Patr. Lat. iv. 906). 
 
 "Et in doetrinis apostolorum : si quis frater delinquit in eeclesia et non 
 paret legi, hie nee colligatur, donee poenitentiam agat, et non reeipiatur ne 
 inquinetur et impediatur oratio vestra." 
 
THE TEACHING OF THE APOSTLES. 53 
 
 Cf. AtS. c. xiv., and note that the explanation of the pure sacrifice is the 
 same as that given by Tertullian. The quotation is a very free one, or 
 else it is taken from a different recension of the Teaching to ours. 
 
 Dorotheus of Palestine, [c. 590.] 
 
 (Migne, Patr. Gr. Ixxxviii. p. 1840.) 
 
 •jrapaKaXw ere, reKvov, inrofiavov koX ev'^^apiarei eVl roi? crvfJijSaLvovaiv 
 ev Trj aadeveCa (rvfiTTTCOfiaai, Kara rov Xeyovra' JJavra to, ejrep'^ofievd croi 
 0)9 ajadd TrpoaBi'^ov. 
 
 (Id. p. 1761.) 6<f>eiXofi6v...fi7]S6TroTe...fiiKpo'^v)(^elv iirl rol^ (7Vfji,j3ai,vovai,v 
 r)/juv aWa Be'^€a6at arapa^o)? ra eirep-^^^oiJieva fJierd raTreivocfypoavvrj^ Koi rrj^ 
 fierd 6eov e'XTTtSo?' ireTreicr/ievoL, KaOcof elirov, on iravra oaa dv TTOLrj fxeO' 
 riixSiv o deo^, aja66r7]Ti Troiei. 6(^eiXei yap 6 fiova^o<;...eToi,/j.aiTao Kara rrjv 
 ao(f>iav rrjv ■<^v^rjv outov et? ■ireipaaixov'; 'Iva firj ^evc^rjral ttots fnjBe rapda- 
 arjrai, iv tok avfi^alvovai- "ircarevcov on ovBev dvev Trj<; wpovoia'^ rov dead 
 jiverat. 
 
 These references were given by Prof. Orris, of Princeton, in the Iiide- 
 pendent (N. Y.) for March 10, 1887. Prof. Orris thinks that the reference 
 is to Barnabas on account of the expression " according to him that saith," 
 and the use of dvev for drep. The following references will shew an 
 acquaintance on the part of Dorotheus with a sentence in the Teaching 
 not quoted directly by Barnabas. 
 
 1661. skkKlvov d'TTO KaKov' olov, <pevye aTrXcS? Trdv kukov, eKKkivov airo 
 iravTO'^ irpdyixaro^ (f>epovTO<i dfiapriav. 
 
 Cf. AtS. iii. 1, ^€vye and iravTO'; Trovripov koX diro iravro^ ofiolov avrov. 
 
 Clementine Homilies. [?] 
 
 We shall shew that the writer of these stories, which contain so much 
 early tradition and are invaluable for the restoration of primitive Church 
 life, was acquainted with the customs and doctrines of the Church as given 
 in the Teaching. 
 
 For example, the negative form of the Golden Rule is found in 
 
 Hom. vii. 4. ovrai B' dv v/j,wv 6Kaa'To<; vorjaeiev ro koXov, iv eavrw 
 SiaXe'x^Oeir} rd roiavTa' ov ^eXet? (f>ovev6r]vai, erepov fir} (povevarj';- ov ^eXet? 
 rrjv arjv v^' erepov fioij^evOrjvai, yvvaiKa, rrjv erepov fir/ fioi-^eve yajJierrjv xre. 
 
 Its positive form, with an intimation that it is a part of apostolic 
 teaching, is found in 
 
 Horn. xii. 32. evl Xoya, o 0eXei eavrS, 6e\ei koI tc3 7r\7]aLov...ovro<; 
 yap eanv Oeov v6/j.o<; /cal Trpo(jyr]Twv. avrrj rrj^ dXrjdeiat; r) SiBaaKaXia. 
 
54 THE TEACHING OF THE APOSTLES. 
 
 The modified counsels of perfection found in c. vi. of the Teaching are 
 to be compared with 
 
 Hom. ix. 23. Tpicr/xaKapla eV ovofiaaia ek a(j>ecnv afiapTiwv ^airTicra- 
 pAvoi TO oaov BvvaaBe iwl to reXeiov rrj'i dyvela'; eavTov<; a-irohihovai. 
 
 The advice to honour the Teacher as God is found in 
 
 Hom. iii. 67. yp^ ovv evi tlvl qj? oSTjym toi)? iravTa^ etreaOai cij? eiKOva 
 060V irpoTijxwvTa'i. 
 
 The "dead gods" of the Teaching are found in 
 
 Hom. xi. 14. 'o7ia>'i...veKpaiv veKporepoi^ Trpocreve'yKTjTe. 
 
 Hom. X. 9. w Twu ToXaiirdipaiv dvdpanraiv (ppeve';, veKpwv veKporepa Se- 
 BioTOdv, oCSe <ydp veicpd avTa Xeyeiv hvvafxai,, to, pnqheTTOTe ^rjaavra. C£ x. 17. 
 
 The Homilies furnish excellent illustrations of baptism in running water 
 with triple invocation ; 
 
 Hom. xi. 26. edv fir] dvayevvTjOrjTe vSart, ^wvti eh 6vop,a Trarpo?, viov, 
 dylov TrvevjjbaTO';. 
 
 Hom. ix. 19. devaw Trorafiw rj TT'rjjfj iirei je kuv OaXaacrrj airoXovaa- 
 fievoi eVt rrj TpiafiaKapia eTrovo/jLacria. 
 
 The injunction to fast before baptism is in 
 
 Hom. xi. 35. vrjarevaal fioi KeXevaa<i ijfxepwv, ayaywv /J,e et? ra? ev rj; 
 OaXaacrrj TrXijcriov ovaa<; Tnjyd^ tu? et? devaov e^aTniaev vScop. 
 
 Hom. iii. 73. oaoi ttots ^aTmadrjvat, BeXere, d-rro t??? avpiov vrfcneveiv 
 
 dp^aaOe Kol KaO^ r/fiepav ^(^eLpoOeTelaOe Kal trepl cSv diXere irvvOdveade 
 
 puerd he rpek y)p,epa^ ISaTrri^eiv dp^dp,evo<;. 
 
 But perhaps the most complete and j)erfect illustration of the rules of 
 initiation and the common meal is found in the account of Mattidia's 
 baptism in 
 
 Hom. xiii. 9. 6 UeTpoi; ecf)^]- Tt' vofil^ere, eyw p,ovo<; daTT\ay)(v6<; elpi,, 
 on fir] /SovXapai vfid'i avveaTiaaOrjvai rfj fiTjTpl ^aTTTicra'; avrrjv aijfiepov ; 
 dXXd KAN m:'an HMepAM npo toy BAnricOHNAi NHCTeYCAi avrrjv Sel. 
 
 Hom. xiii. 11. ?; Se p-'^i'TVP vpwv eTreuZr) •mcmS'; hbaKelrat irepl tov 
 ^ainla-paro'i kan mi'an npo toy Batiti'cmatoc nhcteycatoo H/wepAN' r} Se wfivvev, 
 Svo Twv SteXffovcrwv ijp.epwii, tt} yvvaiKl ra Kara tov dvayvcopiafiov Birj- 
 yovpLevr), a-rro Trj^ ttoW^? •yapd'i Tpoi^rj^; pLeToXa^elv ovk ijSvvrjdrjv. 
 
 C£ the rest of the story, and the account of the baptism in the sea 
 in Hom. xiv. 1. 
 
 John Climacus. [Ob. c. 580.] 
 
 Bryennios drew attention to a curious passage in this writer which 
 seems to illustrate and confirm the reading of his text of the Teaching 
 in one very obscure place, viz. c. i. edv Xd/Srj rt? aTro aov to ctov, p.r] 
 dirahei' ovBe ydp Svvaaai.. 
 
THE TEACHING OF THE APOSTLES. 5.5 
 
 John Climacus (Migne, Patr. Gr. 88, col. 1029). 
 
 evae^aiv fiev to atTovvTi SiSovai., evaefBea-jepuiv he koI tm /x?) alrovvTc- 
 TO he diro tov a'ipovro'; mh AiTAiTelN, AYNAMeNoyc /j,d\iaTa, Ta-^a twv diraQwv 
 Koi ixovav iSiov Ka6e<JTrjKev. 
 
 A Scribe of the Sinaitic Codex. 
 
 We have shewn that the epistle of Barnabas makes great use of the 
 Teaching ; hence it becomes of the utmost importance in such places where 
 a quotation from the Teaching is introduced to determine the text of 
 Barnabas with great care from its principal authorities, viz. the Sinaitic 
 Codex, the Jerusalem MS., the Latin Version and the like. Now suppose 
 that in any case the text of Barnabas being duly established we find that 
 either the Sinaitic Codex or a correcting hand has deflected that text into 
 greater agreement with the text of the Teaching. We should conclude 
 that the scribe or corrector had acquaintance with the Teaching, and thus 
 a new authority would be given for the distribution of that document in 
 time and place. 
 
 Let us illustrate by an example. In Barnabas iv. 9 the accepted text 
 of Hilgenfeld and Funk is ovSei^ yap w(pe\-)jae(, I'j/xa'i 6 Tra? 'x_p6i'o<; t;/? 
 ^0)17? rji^mv Koi T^? iriaTew;. 
 
 Here the text follows the Latin Version, the Jerusalem Codex giving 
 TJJ? f&>?79 riixaiv and the Sinaitic Codex t^? Trto-Tecu? v/xaiv. Now if the 
 received reading be correct, the ancestry of the Jerusalem Codex must 
 have dropped the unintelligible words koL t^9 Tr/o-Tecu?, while the Sinaitic 
 Codex, or one of its ancestors, must have restored the reading to the form 
 in which it stands in the Teaching, and would thus be in e^ddence for 
 the knowledge of the Teaching. As a matter of fact, however, it seems to 
 me to be more simple to suppose conflation on the jDart of the Latin 
 Version of Barnabas and error on the part of the ancestry of the Jerusalem 
 Codex. We should thus bring the text of Barnabas into harmony with 
 the Teaching. The passage will, however, serve to illustrate what we mean. 
 
 Suppose again in Barnabas xix. we have ou (j)o/3r]daicn, with the Jeru- 
 salem Codex against the vulgate reading ov <f>o^T}97Jcrr) and the Sinaitic ov 
 fiTj <j)o0'rj6^(TovTai, we must admit that the scribe of the Sinaitic or one of 
 his literary ancestors has restored the reading of the Teaching to the text 
 of Barnabas, or else he has given us the true reading of the text of 
 Barnabas, which was primitively in harmony with the Teaching. Now 
 this dilemma is not easy to resolve ; nor is the conclusion as to the 
 knov/ledge possessed by the scribe capable of being used for critical purposes, 
 except only in such case as the hand of a corrector of known date or 
 place has gone over the text of the Sinaitic and conformed it to the 
 readings found in the Teaching. In this case we might with some show of 
 
Parallel pas- 
 sages of the 
 Teaching. 
 
 tudim 
 
 i. 2 
 
 1. 
 
 
 2. 
 
 
 3. 
 
 iii. ',1 
 
 4. 
 
 
 5. 
 
 ii. 5 
 
 6. 
 
 iii. n 
 
 7. 
 
 56 THU TEACHING OF THE APOSTLES. 
 
 reason affirm the probability that the corrector was acquainted with the 
 Teaching, provided the texts of Barnabas shew no such variant as he 
 introduces. 
 
 For instance Hilgenfeld reads in Barnabas xix. 
 
 Kal eK^TjT'^a-eK Kad' eKaarTjv tjfj.epav r) Bia Xoyov KTe. 
 
 following the combined verdict of the Jerusalem Codex and the Sinaitic 
 against the Greek vulgate. A corrector of the Sinaitic Codex, however, 
 adds rd irpoaaTra twv ayiav either from the Greek vulgate or from the 
 Teaching. Which ? Did he complete the sentence from some current text 
 of Barnabas or from his knowledge of the Teaching ? If the former, it 
 gives very early authority indeed to the vulgate texts of Barnabas ; if the 
 latter, the Teaching was known in the seventh century to the owners of 
 the Sinaitic Codex. In some cases it is almost certainly the former, as 
 when he restores avTr) iarlv r/ 6Bo<; Tof ctxDToc. Perhaps then we might 
 satisfy the conditions of the question by this latter hypothesis. 
 
 But what shall we say when the first hand of the Codex Sinaiticus 
 reads for iroatp fiaWov iv toi<; ^6aprol<; of all other authorities the OvrjTol'; 
 of the Teaching (c. iv. 8)? Since it seems impossible to assume this to be 
 the correct text of Barnabas, for the corrector of the Codex deserts it, 
 the reading must be a memory of the Teaching. We must say then that 
 the scribe of the Sinaitic Codex or one of his literary ancestors was 
 acquainted with the text of the Teaching. 
 
 Severinus. [? Archbishop of Cologne, saec. v.] 
 
 From Fez : Thesaurus anecdotorum, Tom. IV. pars ii. p. 1. (Fez gives his 
 authority as " ex MS. Cod. Inclyti Monasterii Hilariensis Ord. Cist, in Austria.") 
 
 Doctrina Severini Episcopi De Sapientia. 
 Cap. I. 
 
 De amore Dei et Sapientia, charitate in proximum, taciturnitate, mansue- 
 ac justitia. 
 
 Dilige Deum : Sapientiam disce. 
 
 Quod odis, et tihi fieri non vis, aliis non facias. 
 
 Spere semper in Domino : tempus futurum exspecta. 
 
 Sapientes homines cole : insipientes fuge. 
 
 Quod bonum est, discere non erubescas. 
 
 Linguae tuae impera. 
 
 Pecuniae amator non fueris. 
 
in. 8 
 ii. 7 
 
 THE TEACHING OF THE APOSTLES. 57 
 
 8. Bona est tacitumitas: mala est verbositas. 
 
 9. Nullum contemnas. 
 
 10. Majorem natu verere: adolescentiorem, si sapiens fuerit, ut senem ?iv. i 
 honora ; et quae animae prosunt, discere labora. xvi. 2 
 
 11. Quod daturus es, ex animo da, quia futura ignoras. iv. 7 
 
 12. Nemini opprobrium dixeris. iii. 6 
 
 13. Aequo animo esto. iii. 7 
 
 14. Iramfuge; mater est peccati. iii. 2 
 
 15. Justitiam operare in judicio: servos dilige. iv. 3 
 
 10 
 
 Cap. II. 
 
 De modestia, studio tranquillitatis et pacis, de prudentia, orationis puritate, 
 observantia legum, et confessione peccatorum. 
 
 1. De nullo male loquaris : memineris hominem te esse. 
 
 2. De rebus multis noli anxius esse : sapiens homo non cito turbatur. 
 
 3. Cum nullo litiges. 
 
 4. Linguam bonae famae habe. 
 
 5. Sectare silentium ne te multum poenitentia sequatur. 
 
 6. Tuis mansuetus esto, et extraneis necessarius. iy. lo 
 
 7. Brutis sapientiam ne dederis : nam postea persequentur te. ix. 5 
 
 8. Sacramenta Dei nisi dignis non aperias. ix. 5 
 
 9. Noli esse amarus his, qui in tristitia sunt. 
 
 10. Lege hominum ut homo utere : et lege Dei ut Dei. 
 
 11. Noli invidere bono: non enim immortalis es. 
 
 12. Gum conscientia mala noli accedere ad orationem: condemnaberis enim iv. 14 
 per tuam conscientiam. 
 
 13. Confessio peccati initium salutis. iv. 14 
 
 Cap. III. 
 
 De fuga detractionis, dementia, occlusione feminarum a testimonio, de 
 homicidio et adulterio, charitate in servos, &c. 
 
 1. Neminem male loqui permittas, ne ut fautor injustitiae habearis. 
 
 2. Absentem noli condemnare : praesentem juste accipe. 
 
 3. Ex argumentis noli condemnare, ne et tu condemneris : quia displicent 
 Deo talia et quomodo nos viderit agentes, sic judicat. 
 
 4. Mulierem in testimonium noli recipere. 
 
 5. Omne peccatum indulge praeter homicidium aut adulterium. 
 
 6. Injuriam facienti noli consentire, ne sicut injustitiae adjutor puniaris. 
 
 7. Servos ut filios enutri. iv. 10 
 
 8. Apud Deum omnes aequales sumus, quia personas non accipit. iv. 10 
 H. 8 
 
58 THE TEACHING OF THE APOSTLES. 
 
 Cap. IV. 
 
 Fugienda superbia, bonorum societas quaerenda, orationis qui locus et 
 modus, etc. 
 
 iii. i» 1. Superbis noli conjungi. 
 
 iv. 2 2. Fades sanctorum semper inquire, ut instruaris verbis eorum. 
 
 3. Misero noli exprobrare, ne et tu exprobrabilis efEciaris : circa omnes 
 enim justum judicium Dei est. 
 iv. 1 4. Adorans Deum secrete adora, et noli notabilem locum eligere : ubique 
 
 enim est Deus et ubicunque invocatus fuerit, adest. 
 
 5. Et orans noli multum loqui, ne stulto similis habearis. Nam quae 
 cogitas, ante quam petas, Deus non ignorat. 
 
 FINIS. 
 
 We have given this little tract on Discipline in full in order that the 
 process of its manufacture may be carefully studied. It is evidently based 
 upon the Teaching, and indeed it is almost amusing to see how the bones 
 shew through the skin. For example, in c. ii. 7 the expression " brutis 
 sapientiam ne dederis " at once recalls the passage " Give not that which is 
 holy to the dogs," a reference which appears also from the words " postea 
 persequentur te." But that the words are taken from the Teaching and not 
 from the Gospel, and have a further reference to the Eucharist, appears from 
 the fact that a second precept is hung on the same thread, with direct refer- 
 ence to the " Sacramenta Dei." 
 
 In a similar manner the writer having in c. ii. 12 maintained the necessity 
 of prayer being uttered from a pure conscience (in the very words of the 
 Teaching) returns to the clause of the Teaching which he had omitted, viz. 
 that on Confession, and makes a special precept on the subject. Notice also 
 the way in which he has altered the sentence in c. iv. 1 of the Teaching. The 
 date of the writer is the beginning of the fifth century, if we are to accept the 
 identification of Fez who makes him bishop of Cologne : if however the writer 
 is St Severinus who lived upon the banks of the Danube, and whose life was 
 written by his disciple Eugippius, then we must place him in the latter part 
 of the fifth century'. He was certainly acquainted with the Teaching, and 
 probably in its complete form, since he betrays his knowledge of the last 
 chapter by a single clause and was also acquainted with the ninth chapter. 
 He does not shew any trace of the supposed interpolation (c. i. 3 — ii. 1). 
 
 ' Cf. Bettberg, Kirchengeschichte Veutschlands, i. 202, 22G. 
 
THE TEACHING OF THE APOSTLES. 59 
 
 S. Boniface. [Archbishop of Mainz, saec. viii.] 
 
 It will be remembered that in our notes on the Latin fragment, attention 
 was drawn to a sermon of Boniface on the subject of Baptismal Renunciation 
 which Fez transcribes from a codex in the cloister-library at Molk. No one, 
 as far as I know, seems to have noted that this sermon is based directly upon 
 the Teaching. In fact the book of extracts which contains the sermon has 
 arranged the matters with which it deals in an orderly manner, so that those 
 subjects which are similar come together, and in the neighbourhood of the 
 fragment of the Teaching stands the patristic matter which is most closely 
 connected therewith. It is much to be wished that some one would examine 
 the Fez Codex more carefully and report upon what he finds. All we can 
 do here is to point out the underlying sentences of the Teaching in the fabric 
 of the Sermon. Accordingly we print the Sermon at length with the 
 references to the Teaching noted on the margin or by italics. 
 
 Ammonitio sive predicatio sancti Bonifacii Episcopi de Abremmtiatione in 
 
 Baptismate. 
 
 Audite fratres et adtentius cogitetis quid in Baptismo renuntiastis. Abre- Parallel pas- 
 nuntiastis enim diabolo et omnibus operibus ejus et omnibus pompis ejus. Quid ?fg^^ ?* j-'^" 
 sunt ergo opera diaboli ? Haec sunt, superbia, idolatria', invidia, homicidium, c. i. i 
 detractio, mendacium, perjurium, odium, fornicatio, adulterium, omnis pollutio, ",'t 
 furta, falsum testimonium, rapina, avaritia, gula, ebrietas, turpiloquia, con- passim, 
 tentiones, ira, beneficia, incantationes, et sortileges exquirere, strigas et fictos 
 lupos^ credere, abortum (cod. avorsum) facere, dominis inobedientes esse, 
 filacteria habere. Haec et his similia mala opera sunt diaboli, et his omnibus iii- 1 
 in Baptismo renuntiastis, et sicut Apostolus dicit ; qui talia agunt, digni sunt 
 morte et regnum Dei non consequentur. 
 
 Sed quia credimus per Dei misericordiam, ut his omnibus superius dictis 
 corde et opere renuntietis, ut veniam consequi mereamini : ammoneo vos, 
 Fratres karissimi, ut reminiscamini quod omnipotenti Deo promisistis. 
 
 Primitus enim promisistis credere in Deum patrem omnipotentem et in 
 Jesum Christum filium ejus, et in Spiritum Sanctum, unum omnipotentem 
 Deum in Trinitate perfecta. 
 
 Haec sunt mandata Dei quae facere et conservare debetis, ut Deum quern i- 2 
 confessi estis diligatis ex toto corde et ex tota mente, et ex tota virtute. 
 Deinde proximos vestros tanquam vosmetipsos. In his omnibus mandatis 
 tota lex pendet et Prophetae. 
 
 1 1. idololatria. 
 ' i.e. ■werewolves. 
 
 8—2 
 
iv. 6 
 xii. 1 
 
 60 THE TEACHING OF THE APOSTLES. 
 
 pi- 8 Estate patientes, estate misericordes, benigni, casti, impolluti. Filios docete 
 
 lY. 3 ut Deum timeant : familiam similiter. Discordes pacate. Qui causas audit, 
 
 iv. 3 juste judicet, munera non accipiat, quia munera obcoecant etiam sapientes. 
 
 xiv. 1 Biem. JDominicam observate : ad Ecclesiam convenite, ibi orantes et non 
 
 verbositantes. Elimosinas date juxta vires : quia sicut aqua extinguit ignem, 
 ita elimosina extinguit peccatum. Hospitales invicem peregrinos suscipete, 
 xiii. 3 infirmos visitate, viduis et pupillis ministrate, decimas reddite ecclesiis, et 
 
 i- 2 quod tihi non vis, alio ne facias. Deum solum ubique timete. Servi subditi 
 
 i'i'- 11 estate daminis et domini iustitiam conservate servis. Orationem Dominicam 
 
 viii. 2 .... 
 
 et Symbolum tenete et filiis vestris tradite et filiolis vestris, quos in baptismo 
 
 viii. 1 fide jussores extitistis. Jejunium amate, justitiam diligete, diabolo resistite, 
 
 ix. 1 Eucharistiam per tempora sumite. Haec sunt opera, quae Deus jussit facere 
 
 xvi. 1 et conservare et his similia. Venturum Christum credite et camis resurrec- 
 
 tionem et judicium omnium hominum. Ibi discemuntur impii in ignem 
 
 aeternum : justi autem in vitam aetemam. Ibi est vita cum Deo sine morte, 
 
 lux sine tenebris, salus sine aegritudine, satietas sine fame, felicitas sine timore, 
 
 gaudium sine tristitia, ibi aeterna gloria, ibi fulgebunt justi sicut Sol, quam 
 
 (sic !) oculus (cod. oculos) non vidit, nee aures (sic !) audivit nee in cor hominis 
 
 ascendit, quantum praeparavit Deus diligentibus se. Hoc etiam moneo vos, 
 
 Fratres karissimi, quia natalis Domini imminit (sic cod.), ut abstineatis vos ab 
 
 m. 1 omnia luxuria, et ab omni fornicatione, et ab omni immunditia, et ab omnibus 
 
 iii. 2 operibus malis. Iracundiam et odium et invidiam velut venenum de vestris 
 
 cordibus respuite. Castitatem etiam cum propriis uxoribus conservate. Ornate 
 
 vos bonis operibus. Elimosinas pauperibus Christi erogate, ad convivia lautiora 
 
 iv. 3 pauperes frequentius revocate. Pacem cum omnibus custodite, discordes pacate. 
 
 Hoc si fideliter Christo adjuvante volueritis adimplere, et in hoc seculo ad 
 
 altare Domini securiter potestis accedere, et in futuro ad aetemam beatitu- 
 
 dinem feliciter pervenite. 
 
 The foregoing sermon shews the use of the Teaching from beginning to 
 end, and in some cases uses the very language of it. Nearly all the subjects 
 treated of in the Teaching are represented, Prayers, Fasts, Eucharists, Church 
 hospitalities and Church dues, the Sunday meeting and the second advent. 
 Hence we are entitled to say that if Boniface was the apostle of Germany, the 
 Teaching must have been his text-book. And the complete book (without 
 prejudice to the question of interpolation) was therefore known on the banks 
 of the Ehine in the beginning of the eighth century. 
 
THE TEACHING OF THE APOSTLES. 61 
 
 NOTICES OF THE TEACHING BY WRITERS ON THE CANON 
 
 OF THE N.T. 
 
 Eusehius. (t340 A.D.) 
 
 Hist. Ecd. iii. 25. 
 
 eV Tol^ v66oi<; KaraTeTayOu} Kal tSv Tlav'Kov Trpa^ewv fj ypacf))] o re A.e7o'- 
 fievo<i Yloifirjv Kal r) a'rroKaXv^i'i IleTpov, Kal 7rpb<; TOi/TOt? ^ (pepofievrj Bao- 
 va^a einaroXr) kul tcov aTroaroXcov al Xey6/u.evat hihaj(a'i. 
 
 Athanasius. [367 A.D.] 
 
 Festal Letters. 
 
 eart Kal erepa ^i^Xia tovtoov e^coOep ov Kavovt^ofieva fiev TeTvirco/xeva 
 Se irapa twv irarepmv dvayivwaK€a6at tok apri Trpoa€p'X,o/j,evoL<; Kal ^ov'Xo- 
 /jcevoK Karrjj^eladai, tov t^? evae^eia<; Xoyov, %o^la SoXo/iaJi'TO? Kal ^o<f>ia 
 ^ipa-y^ Kal 'Eadrjp Kal 'lovSld Kal TwySt'a? Kal AtSa^?; KaXov/Mevr) rdov aTro- 
 (TToXcov Kal lloifj,r}v. 
 
 Rufinus. [c. 410 A.D.] 
 
 Gmnm. in 8ymb. Apost. § 38. 
 
 In novo vero Testamento libellus qui dicitur Pastoris sive Hermas, qui 
 appellatur Duae Viae vel Judicium Petri. Quae omnia legi quidem in ecclesii.s 
 voluerunt non tamen proferri ad auctoritatem ex his fidei confirmandam. 
 
 Nicephorus Gonstantinopolitanus. (Patr. Const. 806 — 814.) 
 Kal '6aa t^? via'; aTroKpvipa. 
 
 evayyeXiov Kara ©cofiav (rrt^^ot ^ar', 
 Bi,Ba')(rj aTroaroXcov' art.'x^oi, a . 
 
 From a Catalogue of Canonical and other books in the Bodleian Library 
 
 (Cod. Barocc. 206). 
 
 Kal ocra aTroKpv(f>a. 
 
 L^' . TrepioBoi Kal BiBaxcil twv dirocrToXaiv. 
 LTj . ^apvd^a iiriaToXrj. 
 
62 
 
 THE TEACHING OF THE APOSTLES. 
 
 OBSCURE PASSAGES IN THE TEACHING. 
 
 The Teaching 
 needs Utile 
 emeudiii" 
 
 but it has 
 a few very 
 obscure pas- 
 sases. 
 
 ' ' Saved by 
 the curse," 
 
 which is an 
 early canon 
 of interpreta- 
 tion 
 
 Probably there never was a document which so successfully vindicated 
 its right not to be conjecturally emended as the Teaching. Indeed we may 
 say that with the exception of one or two merely clerical errors, the text 
 justifies itself almost at every point. For example no one now wishes to 
 
 correct the expression opl^cov rpd-n-e^av (|1r^ T^'^) ^'^^ *^^ ^* ^^^* sight 
 difficult eKTreraa-K iv ovpavm. There may perhaps be still some slight dis- 
 agreement as to the meaning of the terms employed ; none, I think, as to 
 the correctness of the words. 
 
 In fact, as previously stated, the opinion of Harnack is that there are 
 only three passages in the Teaching that can be said to still resist ex- 
 planation. And so much light has been thrown upon these by the Talmudic 
 skill of Dr Taylor in his admirable lectures on the Teaching, that two out 
 of the three places referred to need very little further to be said upon them. 
 Whatever we may have to say will readily be recognized to have its foundation 
 in the lectures referred to. 
 
 We shall begin with the obscurity that stands almost at the end of the 
 tract which runs in the MS. as follows : 
 
 ol Brj VTTOfieivavre^ ev Ty iricrTei, avruiv awdrjcrovTai vir avTov rod kutu- 
 
 and which should be translated "but they that endure in their faith shall 
 be saved by the very curse": the only alternatives being to take vtto in 
 the sense of motion from under the curse, "they shall be saved from under 
 the curse itself," or to interpret avrov in a personal sense and render it 
 "shall be saved by Him the curse." Nothing is gained by substituting 
 a-rrb for v-iro nor by such emendations as the one proposed by Bryennios eV 
 avTov Tov Kara) defiaro';, that is to say " upon the earth." 
 
 We proceed to explain the passage; and we have selected this one to 
 begin with because when rightly understood it throws light upon the other 
 obscurities of the Teaching. 
 
 Let us then remark that the most popular canon of soteriology in early 
 times is if I may coin an expression that of Salvation by Similars. It is 
 not merely that the antidote grows near the poison, it grows on the same 
 stem with the poison ; that which damns turns into that which saves. Thus 
 there is hardly a curse pronounced in the Scripture that is not interpreted 
 in a remedial manner by early exegetes; whether the Christians borrowed 
 the idea from Rabbinism or not, the conceit is none the less wide-spread over 
 
THE TEACHING OF THE APOSTLES. 63 
 
 their earlier literature, and we shall shew that it has affected the New 
 Testament itself. 
 
 Nowhere is this more strikingly seen than in expositions of the first 
 chapters of Genesis ; partly because all Christians were formerly educated 
 in the interpretation of these chapters, so that there grew up both amongst 
 Jews and Christians a mystical Gnosis of the Pentateuch, and partly be- perhaps based 
 cause in the present case curses congregate in that part of the Scripture, chapters of 
 Let us examine some of these : there is a curse upon the serpent who deceives Genesis 
 by means of the tree of knowledge, there is a curse upon childbirth, there 
 is a curse upon the ground. Let us take these in order and see how they 
 would be explained by primitive divinity. We begin with the cursed serpent. 
 
 Now in order to turn the serpent to some good end we may proceed, if and has gifeu 
 we please, by Gematria or the numerical calculation of the letters of the oematria 
 word for serpent (^HJ), and then by a common device substituting for J 
 the two letters which are numerically equivalent to it, D and ^, we form the 
 name of Messiah (JV^IZ). In this way man is saved by the Curse itself: 
 and either this or a similar gnosis is implied in the words of our Lord to 
 Nicodemus, "As Moses lifted up the serpent in the wilderness, so must 
 the Son of Man be lifted up'": words which would thus be an indirect state- 
 ment of his Messiahship. The illustration which He used is a favourite 
 instance of the law of salvation by the Curse, and was frequently on the 
 lips of early exegetes and must, I suspect, have been a commonplace of 
 primitive preachers. So important was the mystery involved in this act 
 of Moses that he was held to be justified on account of it for having and to much 
 broken his own law against the making of images, and there is no doubt ^g^jg® ®'"^' 
 that the early Christians employed the illustration freely in arguing with 
 the Jews, since we find the argument as late as Anastasius of Sinai^, as 
 follows: — oia-Trep yap vfiei<; ol 'lovSaloi iiTLcrrevaare rm o^et tS> ycCKKW) Kpe- 
 ixafxevw iirl ^vXov, eTriKaTtjpafievov ovTa diro •Kavro'; drjpiov ovrivo'i r) elKwv 
 ^Q)r]v irapel'X^e rot? TTpoyovoK ijfioSv cJ? yap 6 o<^i? o firj BaKvav inrep rwv BaKVOV- 
 Tcov o(})e(ov ^(or/v €(f)epev, ovrto koI o X/Jtcrro? dva/jiapTrjTO^ d)V virep ajiapToiXwv 
 Kpe/jLuadeU, ^(oriv rm Koap^m i-y^aplcraTo. According to Anastasius, then, the 
 cure for a serpent is a serpent, the one that does not bite becomes the 
 remedy for the one that does, and thus we are saved by the curse itself^. 
 
 Similar reasoning is found in a curious homily On the Serpent*, attributed 
 to Severianus of Gabala. Its interest lies in the persistence which it shews 
 of traditional Jevnsh objections to the doctrine of the Cross, while we may be 
 
 1 John iii. 14. 
 
 2 Disp. adv. Jud. (Migne, Patr. Gr. Ixxxix. 1245, and of. 1276). 
 
 3 Is there a similar reason for the explanation of the Targum that God clothed Adam and 
 Eve in the cast-off skin of a serpent? 
 
 * Migne, Patr. Gr. ItI. col. 501. 
 
6-t THE TEACHING OF THE APOSTLES. 
 
 sure that the answers given by Severianus contain the ordinary Christian 
 presentation of those explanations which were in vogue amongst the teachers 
 of times much anterior to his own. Severianus argues as follows: — "It is 
 written, Cursed is he that hangeth on a tree. If then it is thus written, and 
 attested (by St Paul), how is the blessing given from the thing cursed to the 
 followers of the Cross? Such objections are ever made and put forward by 
 the Jew, that enemy of the cross of Christ. Suppose then that he should 
 say to you. How doth the cursed one give blessing ? say to him, How was it 
 in the wilderness when the serpents bit thy ancestors and Moses made a 
 serpent of brass and set it on a cross and said. Let every one that hath been 
 bitten by a serpent give heed to the serpent and he shall be saved ? And 
 what, he will say, has that to do with the matter in hand? But in good 
 sooth it has much to do with it. Hast thou never heard God saying. Cursed 
 art thou above all beasts of the earth ? How then did the image of the 
 cursed bring life to thy ancestors ? I repeat my words that I may confirm 
 their meaning. If it is considered out of the question with you to attach a 
 blessing to the cursed (for cursed is every one that hangeth on a tree), how 
 did the image of the cursed serpent, that heard the words. Cursed art thou, 
 &c., bring salvation to the people lying in distress ? Would it not have been 
 more credible to say, 'If any one of you has been bitten let him look to 
 the Heaven above, to God, and he shall be saved'? But leaving ovit the 
 question of looking to Heaven, could he not have said. If any one has been 
 bitten, let him look to the candlestick and he shall be saved ; or to the table 
 of the shewbread or to the altar or the vail, or to the ark or to the image 
 of the cherubim or to the mercy-seat ? But the great Lawgiver introduced 
 none of these : he only erected the figure of the Cross, and that too by 
 means of the cursed serpent. Wherefore then, Jew, doth Moses thus ? where- 
 fore doth he make a molten serpent, he that saith. Thou shalt not make a 
 carven or molten image ? But why do I utter such questions to one void 
 of knowledge ? I will ask the lawgiver himself, Tell me, most faithful of 
 the servants of God, wherefore doest thou what thou forbiddest ? why framest 
 thou what thou dost reject ? Thou that sayest. Make no carven nor molten 
 image, dost thou make a molten serpent ? But, saith he, these laws I or- 
 dained to cut off the material of impiety and to lead this people out of 
 idolatry. But I do now mould the serpent that / may typify beforehand 
 the image of the dispensation of the Cross." He then goes on to shew, as 
 Anastasius does, that the serpent which does not bite is the cure for those 
 that do. 
 
 The same idea lies hidden in the following sentence of Irenaeus (iv. iv. 2) : 
 " non enim lex prohibebat eos credere in Filium Dei, sed et adhortabatur, 
 dicens non aliter salvari homines ab antiqua serpentis plaga, nisi credant in 
 eum, qui secundum similitudinem camis peccati in ligno martyrii exaltatur 
 
THE TEACHING OF THE APOSTLES. 05 
 
 a terra." The reason why Christ is made in the likeness of sinful flesh, is in 
 order that he may appear to be the curse itself, just as the innocent brass 
 appeared to be a serpent'. 
 
 In all of the preceding extracts another point is brought out, namely, 
 that the original curse which came by the serpent upon man was wrought 
 by means of the tree of knowledge of good and evil. This is involved in the 
 reference to the cross as " a tree." Hence it might be said in a certain sense 
 that a curse resided in the tree. Certainly the early fathers thought so, since 
 they never tire of reiterating that if man was lost by the tree, he is also 
 saved by the tree, namely the cross, which either stands as representing the 
 destructive tree of knowledge, or else mystically stands for the tree of life 
 which is planted hard by. Hence by a tree we lose, and by a tree we gain, 
 and thus we are saved by the very curse. This cannot be put more positively 
 than in Irenaeus (v. xvii. 4) (though I suppose it to be involved in 1 Pet. ii. 
 24 "in his own body on the tree"), where we find 
 
 e-rret, 'yap Sid ^vKov aTre/SaXo/xev avTov Sod ^vXov irdXiv <j}avep6v rot? Trdaiv 
 eyevero, eTriBeiKviiaJV to vyjro<; koI firJKO'i Kol TrXaro? Kal fid0o<; iv eavro). 
 
 It is also very clearly stated in an extract ascribed to Eusebius^ in the 
 Parallels of John of Damascus. 
 
 Dam. Par. 697. eTreoSr} Sid tov ^v\ov edavdrwae tov TrpcoTOTrXaarov 6 
 Zaraz/a?, Sid tovto 6 icvpio<; evavOpcaTrrjcra'i Sid tov ^vXov tov aTavpov avTov 
 TOV Sia^oXov KaTaTraTrj/ia tov dvOpanrov TreTroLTjKev' ocroi yap €)^ovai, to tov 
 cTTavpov arjixeiov KaTairaTovaiv avTov Trjv Svvafiiv^. 
 
 Another form of the curse consists in the pangs of childbirth, and here too 
 we shall find that the same method of exegesis prevails. The woman must 
 find her salvation by that which is her curse, that is to say by the child- 
 bearing : for her seed bruises the head of the serpent ; her pains are the birth- 
 pangs of the Messiah. Hence in 1 Tim. ii. 15 after a direct reference to Eve 
 it is said that she (Woman) shall be saved through the childbearing. The 
 gains are to be found in the pains. She, i.e. Woman representatively, has 
 sorrow for a season, but after that she has joy because the Man (so read with X*) John xvi. ao. 
 has been born into the world. Chrysostom, or some one who passes under 
 his name, brings out this expectation of Salvation on the part of the Woman, 
 in a homily on the Decapitation of John the Baptist, of which the following 
 extract is quoted in the Parallels of John of Damascus. 
 
 Dam. Par. 415. dWd /j-TjSeU irapaKaXcd tov Xoittov XoiSopeiTco Trjv "Eivav' 
 r) <ydp dyia OeoTOKO'i 7rapdevo<; ttjv v^piv avTij<; direypd-'^aTO. et, yap koI 
 draiCTtjaaaa avv6p,CXo<i to) o^et yeyovev, aW' b/x(B9 Sia Trji; Teicvoyovia'; to 
 dXyo<; Trj^ dvop,ia<; dtreOeTO, Ka&m<; Kal 6 aTToaToXov ipivriiiovevae Xeywv' tj yvvrj 
 
 1 Cf. Cyril Alex. (Migne Patr. Gr. Ixix. 640) reded/xeSa yap rbv iipiv, ToireaTi XpKTTdn 
 
 ' Query, of Alexandria. 
 
 ' So in Quest, ad Antiochum (Patr. Gr. xxviii. 694), Kal KaBdwep 5ii roD KapiroO tov ^liXou 
 ij dfjcapria, ofJrw 5tct toO ^0\ou tou trravpoO 7j ffwrrjpia. 
 
 H. 9 
 
6G THE TEACHING OF THE APOSTLES. 
 
 dTraT7)6elaa iv irapa^daei yeyovev, crcodrjaeTao Be Sid Trj<; Te/cvoyovca^. Trota?; e« 
 fiev avTOV tov 'ABdfi ol yevvrjdevre'i TratSe?, ott' avTwv Se ot fier iiceivov;, eira 
 01 TraTpidpxai, ol Trpocprjrai, Aa/SiS, koI to Kara adpKa, 6 AfcrTroT?;? XptaTO?. 
 Here the Salvation of Woman by the Curse is not restricted to the Messiah, 
 but is reckoned as a continuous process through the birth of holy men, 
 culminating in the Messiah. Other writers have given a further interpretation, 
 regarding woman not only as cursed, but as the curse. And indeed this is 
 involved in the preceding quotation. 
 
 Taking the matter a step further let us ask in what way the Curse of 
 the Fall comes more especially upon Man. The answer is that the ground 
 is cursed for his sake and he labours in the sweat of his brow ; hence in some 
 way or other his salvation has to come from the ground and from his labours. 
 I believe this is the origin, one origin at least, of the exaggerated importance 
 which the Jews attached to almsgiving. Whatever view prevailed at first 
 with regard to the grace of almsgiving and its power of delivering some other 
 Tobit iv. 10. person from death, it is certain that in very early times the person redeemed 
 from death was the giver of alms. Alms cancelled the decrees of heaven just 
 as much as did reformation of conduct or prayer'. Hence the Teaching directs 
 that by means of our hands we should give a ransom for our sins. The 
 meaning is that the products of the soil which has been cursed constitute, 
 as alms, the form in which the Curse becomes Salvation. To the man they 
 are the pains which God gives him for his salvation, just as to the woman 
 her sorrows involve her benediction. His alms are the sweat of his brow, 
 and by them he must be saved, at least if the rule of Salvation by the Curse 
 is always to be maintained. 
 
 Nor must it be forgotten that the curse culminates in the fact that 
 man must die ; and we will only draw attention to those passages which 
 affirm that " as by man came death, by man came also the resurrection 
 from the dead " ; " that through death he might destroy him that had the 
 power of death, the deviP." Both of these are aspects of the same rule, 
 Salvation by the Curse. Nor is it to be omitted that "God sent forth his 
 Son, made of a woman," since by woman sin entered in. Irenaeus expressly 
 affirms that the devil would not have been fairly conquered except by a 
 man born of a woman. For, says be (v. xxi. 1), "neque autem juste victus 
 fuisset inimicus, nisi ex muliere homo esset qui vicit eum. Per mulierem 
 enim homini dominatus est." And Justin even says that as the curse 
 came by a Virgin, so by a Virgin the salvation, koI Bid rrj^ irapdevov 
 dv6p(cnrov yeyovevai, 'Iva koX Bi ^? oBov r] diro tov o^eo)? TrapaKor) Trjv 
 ap^rjv e\a/3e, Bod TavT7]<; t^? oBov kuI KaTokvcriv Xd/Sr;' 7T-apdevo<; yap ovcra 
 Yiva KT€. A better illustration of Salvation by Similars could hardly be 
 wished for. 
 
 ' Rosh HasJiana, f. 16 b. 
 
 2 Cf. Methodius, De Cruce (Migne xviii. 401), irdSos Tradui/ did. tou TraBc'iv yci'6/tevo!, Kal eiyaros 
 5ia TOU BavELV davdrov. 
 
THE TEACHING OF THE APOSTLES. 67 
 
 Sometimes the argument that salvation must come by woman is pushed 
 to a fanciful extreme. The women who announce the resurrection become 
 representatives in the matter of salvation who answer to Eve in her sin. 
 They are the heralds of salvation, she the author of sin. She leads the 
 first Adam to his fall ; they bear witness to the second Adam in his rising. 
 This is very clearly stated in Ps.-Athan. in Sanctum Pascha (Migne, Pair. 
 Gr. xxviii. 1084): 
 
 Kal al lyvvaiKe^ tok airoaroXoL'i evrj'^'^eX.ii^ovTO lov ^piaTOv rr^v avaarao'iv 
 Kol TOVTO etKOTOj?" ovTO] <yap T^? Eua? ^ eTnjpeia raJ Bia^oXw Trepierpi'TreTO. 
 oOev yap aiSevcrev rj voao^, eKeldev rj Oepa-jreia ep-^eTat' odev o OavaTos 
 TJp^aTO, ixelOev ij avdaraaK (paiveraf yvv^ yap TJ79 irapa^daeo)'; ahia 
 Kal TTJ'i dvaaTaaeai'; Krjpv^' r) rov irpwrov 'ASa/i Trpo? rriv irrooaiv %ft- 
 paywyyjaaaa, tov Bevrepov 'A8a/a avaaravra fiapTvperai. 
 
 It will be seen that our author distinctly regards the women at the 
 sepulchre as a particular instance of the general law that the remedy must 
 proceed from the disease, i.e. as the Teaching puts it, salvation is by the 
 curse. Another variation is to regard woman as sprung from the side of 
 man, in which case the side furnishes the curse : it must accordingly 
 furnish the redemption. The writer just quoted makes the pierced hands 
 of the second Adam redemptive for the hands of the first Adam stretched 
 out to take the fruit, and his pierced side the remedy for the death 
 which was brought in by Eve : 
 
 Col. 1085. tSo) ^etpa? 6pv^6eia-a<;, Si" wv al Trapa^daai tov 'ABap, idepa- 
 irevdriaav %et/3e?. 'IBo) irXevpdv, Bi 179 o e/c t^9 irXevpd'i dvrjprjrai ddvara. 
 
 A similar statement will be found in Quest, ad Antiochum (Migne, Patr. 
 Gr. xxviii. 696) : 
 
 Xoyxji rrjv TfXevpdv vvTrerai, "va rrjv Ik tJ;? irXevpd'i tov 'ABdp, kti- 
 aOelaav BepaTrevay Kal ttjv (j)\oy[vrjv pofi^alav ttjv KaS" r]p,a)V arpe(^op,ev7]v 
 ■jravarj. 
 
 Here the spear in the Redeemer's side is the antidote for the flaming 
 sword, and the side-wound of the second Adam the cure for the evil that 
 sprung from the side-wound of the first. 
 
 Similar arguments will be found in a tract on the Passion of the Lord 
 bound up with the works of Athanasius. The writer not only lays down 
 the general principle that man is set free by those things which were his 
 condemnation, but takes a special instance in the thief upon the cross. 
 The first Adam stretched his hands to sin and lost his paradise by the 
 act. The penitent thief expands his arms to a cross and regains paradise. 
 
 Ps.-Athan. in Passionem Domini (Migne, Patr. Or. xxviii. 1055) : 
 
 ^vXov KaTaBiKT]'; opyavov rot? KaraBUoi^ eXevOeplav iKapirocjioprja-ev 
 
 o TrXao-TT?? ^uXov avTic^dpiiaKOv ^vXov tj? j)vaei, 'X^apl^erat, Kal irddo'i oIko- 
 vop,ia<i el<Tr]V6yKe irddov; dXe^i^dpfiaKov Kal 6avdTa> KparovvTi OavaTov 
 
 9—2 
 
68 TEE TEACHING OF THE APOSTLES. 
 
 av6o7r\iaa<; KaTTjyayvia-aTO. Koi iraXiv e\ev6epo<; 6 avOpatwo';, oh iBeuij 7rpo<; 
 OdvaTov, TovTOi<: TTjv dOavacrlav eiipd/jievo';, Be wv rydp KareKpLveTO, oia 
 
 tovtcl>v iXveTO oh 6 •wpcoTO'i 'ASo/M KareKpiOr], tovtoi<; 6 BevTepoi; 'Aoa/j, 
 
 rjXevOepmOr)' V(/)' wv tj dp'yi] Twv dv6panra)v KaTeireaev, viro tovtwv r] aTrap'x^rj 
 r(Sv dvOpwiroov dw^mOrj. 
 
 Col. 1060. u) XrjdTa Tov Trpoyovov -jrepl rbv TrapdSeicrov da^aXeajepe ! 
 ifcelvo'; dKalpw; eKTciva'; t)jv %e'jO* e'''' "^o ^vXov Oavarov et? rw aravpov 
 eldrj'ya'ye' ai) Be evKalpco^ eVt tov aravpov rdf '}(e'tpa<; airXwcra'; tov airo- 
 Xofxevov dveKTrjffU) irapaBeicrov. 
 
 If we proceed a little farther with the book of Genesis we find the same 
 method of interpretation to prevail in primitive times. 
 
 Let us then notice how when the earth was cursed with a flood, the elect 
 found their redemption. In this case Water is the curse, and therefore we 
 find in 1 Pet. (iii. 20) that in those days "few, that is eight souls, were saved 
 by water," i.e. they were saved by the curse. 
 
 The explanation was sometimes carried beyond the simple statement of 
 the apostle by explaining how the waters buoyed up the ark from below 
 instead of submerging it from above, and at the same time, the idea of 
 salvation from the curse by the curse being prominent to the mind of the 
 exegete, the wood of the ship is made to do duty and redeem them from 
 the curse derived from the tree, and thus the ship is now the cross (Wood = 
 Tree = Cross = TO ^vXov). Thus Justin says [Dial. Ill) 6 NcSe iv ^vXa BoeawdT) 
 i7ro^ov/iievo<; roh vBaai. 
 
 We have already alluded to the illustration which the Brazen Serpent 
 furnishes of the matter ; perhaps it should also be admitted that in a certain 
 sense and in some circles Christ himself came to be called the Curse. The 
 passage in the Teaching cannot however be restricted to a merely personal 
 reference ; and although it might be owned that Paul went rather out of his 
 way to demonstrate to the Galatians that Christ was the Curse, yet when 
 he found the Corinthians carrying the doctrine dvdOefia 'Ij^o-oO? into too 
 positive statement, he denied that those who used the term spoke by the 
 Spirit. Justin also tried to put a check on those who carried the personal 
 reference beyond what was appropriate. For he says in his Dialogue with 
 Trypho that our Christ " was not cursed by the law ; but he was only demon- 
 strating that he would save those who did not depart from their faith": 
 
 Dial. 111. o ovv -TTaOTjTov r^jxaiv Koi aravpojdei'i ILpiaTo'i ov KATHpi\9H V7r(i 
 TOV vofiov, aXXd p.6vo<; cwceiN Toyc mh AclJicTAMeNoyc thc nicrewc avTov iBrfXov. 
 
 The coincidence of this language with that of the Teaching is very remark- 
 able. The Teaching affirms that those who abide in their faith shall be 
 saved by the curse itself If no other evidence were forthcoming from Justin, 
 I think it would be sufficient to shew his use of the Teaching. Justin is 
 evidently repelling the opinion that Jesus is the one Cursed by the Law, 
 
THE TEACHING OF THE APOSTLES. 69 
 
 but he does not deny the personal reference to Christ in the question ; and 
 this would seem to shew that it was a popular interpretation of the sentence 
 in the Teaching. 
 
 It is, however, certain to my mind that the passage has a much wider 
 sense than that which Justin and his friends attached to it'. 
 
 Ahns and Sweat. 
 
 The next passage to be examined is AtS. i. 6 which stands in the "Let your 
 -»/ra '?■ ' ' H ' , V - / / ,» » / alms sweat in 
 
 Jyib. lopcoTaTco r] eA.er]fx.oavv7) aov et? Ta<i '^eipa<; aov fie'^^pt'^ av iyvo)<; Tivi, yo^r hands." 
 
 Sc3?. It is by far the most difficult in the whole tract. Various un- 
 successful attempts have been made to emend it, as thpaxraTOi (Bryennios) 
 which is only a change of verb-form : iSpvadrco (Hilgenfeld) ; firj hpa')(6r]rai 
 (Harnack), &c. Of one thing we may, I think, assure ourselves, that the 
 text cannot be very far wrong as it stands. For every idea in it can be 
 closely paralleled from writers acquainted with the Teaching. We have Alms are the 
 already drawn attention, under our remarks upon the Curse, to the pro- sideoHabour. 
 minence which is given to alms as the redemptive side of the curse of 
 labour. Sweat turned to alms is a curse turned into a blessing ; it is 
 labour issuing in charity and charity issuing in salvation. 
 
 Now we find Barnabas using this term sweat to describe the toil of 
 man (c. x. 4): for he says in giving the explanation why it is forbidden 
 under the law to eat the eagle, the osprey, and the raven, that we are 
 not to associate with nor assimilate ourselves to such men as do not know 
 how to provide themselves food by their own labour and sweat. Here then 
 sweat is the synonym of toil, and we are reminded of the words " In the 
 sweat of thy face thou shalt eat bread." (Gen. iii. 19.) 
 
 The same thought appears in connexion with almsgiving in the Patristic 
 tract Questiones ad Antiochuvi (Migne, Pair. Gr. xxviii. 651), Kal aXko^ ttoXiv 
 6 fii(T66<; Tov yea-TTovov 62 lAioy lApooTOc noiofNTOc cyMTTAOeiAN /cal erepo^ 6 rov 
 ap-yovTO'; tov atro Bwpav Kal TrpoaoSwv Trapt'^^oi/TO?. Here lSpw<i is the 
 toil of the field labourer, which carries us again back to Genesis and to 
 the Teaching. He does alms out of his sweat. 
 
 Turn now to the Sibylline Oracles and note the same conjunction of 
 ideas in Orac. Sib. ii. 79, 
 
 ISpdSai ara-^vaiv %etjol ')(^p^^ovTt Trapda-x^ov. 
 
 When I first noted this passage, it seemed so unintelligible that I 
 ventured to emend the text, as the word a-rwxvwv was apparently out of 
 
 1 The illustrations from Barnabas as to the two goats on the Day of Atonement which 
 are one cursed and the other crowned, a passage which Justin also refers to the two advents 
 of Christ, should be noted. See Taylor, Lectures on the Teaching, pp. 105, 106. 
 
70 
 
 THE TEACHING OF THE APOSTLES. 
 
 A sheaf oJ 
 corn is a 
 sacred 
 symbol. 
 
 An early 
 Targum is 
 l^robably con- 
 cealed in the 
 saying. 
 
 harmony with the rest of the sentence. But I see now that it must be 
 right; for a reference to early Christian art will shew that a sheaf of com 
 is the symbol of toil commended by God to man, and by man returned 
 to God by the way of almsgiving. For example Brownlow and Northcote 
 in describing the figures on early Christian sarcophagi draw attention to this 
 point : 
 
 Early Christian Art, p. 244. "He (sc. Jesus) gives to Adam a sheaf, for 
 in the sweat of thy brow thou shalt eat bread." 
 
 P. 2.50. "The promised Saviour, beardless, as in all representations of 
 the incarnation, holds the sheaf in his hand but extends it towards the 
 seated figure, as though to imply that the bread obtained by the sweat of 
 Adam's brow is to be offered to God." It is clear then that the Sibylline 
 text is correct, or very nearly so (we may if we please put the singular 
 iSpooTi, or with Dr Taylor read tSpw afj, but the sense is not altered). 
 We are to give to the needy of the sweat of our sheaves. 
 
 But if this be so what better illustration could we have of the connexion 
 between alms and sweat and the reference to Genesis ? We may be sure 
 then that in the Teaching ISpoiTczTa) rj eXerjixoavvrf cannot be far wrong. 
 The next part of the sentence consists of the words et? ^ra? %€t/3a? crov. 
 I take this to be merely an equivalent of eV rat? X^P'^^ °''"^' ^^^ uses of 
 ei? and iv being scarcely to be discriminated in N. T. Greek. But why 
 should the alms sweat in the hands rather than on the face, as in Genesis ? 
 We have here unless I am mistaken a Synagogue interpretation. Certainly 
 the Targum of Jonathan ben Uzziel gives the passage in Genesis "in 
 the labour of the palm of thy hands thou shalt eat bread." Something 
 similar has been noted by Dr Taylor in the Coptic version of the Apo- 
 stolical Canons, where the catechumen is instructed to honour the teacher 
 "of the sweat of thy face and of the labour of thy hands." This is 
 based upon the Teaching, and the changes introduced shew again the 
 influences of glosses upon the early chapters of Genesis. It certainly does 
 not seem as if there were much need of making any change in the words 
 et? Ta? T^etpa? aov. 
 
 There remain the words fiexpi'i av 'yvw^ rivi, S&j?. The difficulty of 
 these words lies in the fact that they contradict what has preceded. They 
 introduce a caution in almsgiving which has already been excluded. Not 
 only so, but they are at variance with the fourth chapter of the Teaching 
 which directs iiiv e^y':, Sia, twv x^ipaiv aov ScoaeK XvTpcocriv ccfiapricov 
 aov ov SiaTaaei<; Sovvai ovSe StSoi)? yoyyvaei,';- yvdarj yap rt? iariv o 
 Tov juadov KaXd<; avraTroSoT-r]^. Now the plain sense of this is "Thou 
 shalt give thine alms freely, for thou givest to God" and the same thing 
 is intimated in Orac. Sib. ii. 80, 
 
 09 S' e\er]/j,oavvr)v ■napi'^et,, 6eS olBe havei^eiv. 
 
THE TEACHING OF THE APOSTLES. 71 
 
 The suspicion then arises in our mind that there must have been in 
 the early Church a saying current of the form r^vuiOi tLvi, Sco? which was 
 susceptible of a double interpretation. One school interpreted it as meaning 
 "Know that your alms are an offering to God": the other interpreted it 
 cautiously in the sense " Be sure of the people to whom your alms are 
 given." Perhaps the passage thus variously interpreted was based upon 
 Sirach xii. 1 iav ev ttoi^? yvwdi Tivt, iroLeif;. For we find in the tract 
 Questions to Antiochus^ that two interpretations of this verse are discussed. 
 "Some persons say that we ought to avoid indiscriminate charity and to 
 enquire carefully if the person who comes to us is really in need. For 
 Solomon says 'if thou doest good take heed to whom thou doest it.' But 
 this is a perversion of the evil-minded, similar to their wresting of the 
 other Scriptures, for Solomon did not speak of the poor man ; but ' take 
 heed to whom thou doest,' i.e. that thou doest it to God." 
 
 Here we see the question decided as in the fourth chapter of the 
 Teaching ; alms are a gift to God rather than to man. The same solution 
 is implied by Hermas who rejects all questions of the form rivi Bm fj fj,rj 
 Bw as foreign to the spirit of primitive Christianity. Thus in his Second 
 Mandate he says e/c tcSv kottcov crov mv 6 6e6<; BLBwaiv aoi iraaiv vaTepou- 
 fievoL'; SiSov aTrXcS?, fir) SiaTci^cov rlvi Sw? rj t'lvl firj B<£^'...Tr}v BiaKoviav... 
 ereXecrei' /jbrjBev BiaKplvwv tIvo Ba> rj fj,r} Bm. But from these words it is 
 sufficiently clear that the two interpretations of "knowing to whom we 
 give" were current in the time of Hermas. We are almost driven then to 
 the belief in the existence of a formula r^vwBi tIvi Bw<; when we find in 
 the Teaching the words " Thou shalt hiow who is thy recompenser," and 
 in Hermas as just quoted. But if this be the case, how are we to explain 
 the two opposite currents of interpretation in the Teaching ? The first 
 chapter is out of harmony with itself as well as out of harmony with the 
 fourth. 
 
 May not the true solution be that the words " let thine alms sweat 
 in thy hands" are an oral Targum on Gen. iii. 19, while the added clause 
 "until thou know to whom to give" is a primitive formula inserted sub- 
 sequently to the first publication of the Teaching and by way of explana- 
 tion ? 
 
 On the Cosmic Mystery. 
 
 Our next difficulty is in the 11th chapter of the Teaching : " No prophet The Cosmic 
 who has been tried and is true, when he acts with reference to a cosmic jj^g church 
 mystery of the Church but does not teach others to do what he does, shall 
 be judged at your hands; for with God he has his judgment; for on the 
 
 1 Mi"ne, Patr. Gr. xxviii. 649. 
 
72 
 
 THE TEACHING OF THE APOSTLES. 
 
 has reference 
 to abnormal 
 doings of 
 early prophets 
 and teachers 
 
 with a view to 
 the exposition 
 
 of deep reli- 
 gious truths 
 
 especially 
 with regard 
 to Christ and 
 the Church. 
 
 same wise did the prophets of old time also." The question is as to the 
 meaning of the words ttoiSv ek fivcrTJjptov koo-jjukov iKKXrjaia^. The key to 
 the passage lies in the allusion to actions of the prophets of an earlier day, 
 which were not to be imitated, and apparently were only justified because 
 they were done to expound some mystery. 
 
 Now if we turn to the discussion of Justin with Trypho and his com- 
 panions, § 94, Justin gives an explanation of a problem whose solution one 
 of his hearers admits he had vainly sought from many Jewish teachers, viz. 
 why Moses, having enunciated a law against graven images, should have 
 himself made a serpent of brass. It was, says Justin, a mystery which he 
 was announcing, to wit, he proclaimed the dissolution of the power of the 
 serpent who had caused transgression to come to pass through Adam, and 
 the salvation for those who believed in him that was to be crucified, &c. 
 And his hearer gladly accepts his explanation and promises attention to the 
 further mystery which Justin proceeds to unfold; for, says he, it is on account 
 of these things that even the teachings of the prophets have fallen into evil 
 repute \ 
 
 The very same difficulty which was felt by the Jewish audience of Justin 
 must have been known in Christian circles, if we may judge from the frequent 
 expositions given of the meaning of the Brazen Serpent. And Barnabas ex- 
 pressly (c. xii.) discourses on the subject: Ilepa? 76 rot Miovaij'i ivTeiXdfievo'i- 
 OvK ecTTai vfiiv ovre '^^covevrov ovre jXvtttov eh Oeov Vfuv, avTO'i irotel 'iva 
 
 TVTTOV TOV 'iTjaov Sei^Tj. 
 
 In a similar manner Justin explains the conduct of Jacob in taking four 
 wives and two of them sisters ; first he reproaches the Jews with making a 
 precedent out of Jacob's conduct for marrying as many women as they took 
 a fancy to, and then goes on to shew that in every such patriarchal action 
 a great mystery was involved. The nuptials of Jacob were a type of an action 
 which was to be consummated by Christ ; Leah being the synagogue and 
 Rachel the Gentile Church '*. 
 
 ^ Dial. 94. eiVare yap fxot, ov'xl 6ehs riv 6 ^pretXa/xepos biit, Mcjuu^aJS ii-f^re ofiotoifxa iM-qre tCov h 
 olipavif ii-qre tSiv iirl yrjs iiXus ?roiijffai Kal aiWis iv rrj ipqfjuf Sia rod Moivaiois tov x'^^kovv &(fiiv 
 ivipyqae yenitrffai Kal iirl cr-qnetoi' larrjo-e di! o5 (njiiciov icrw^ovro o( dipM^^KToi Kal avalrios idTui 
 
 dSt/cfas ; ixuaTTjpiov yap 5ta toutov, uis Tpoi(p7]v, Hrjpvff<re Kal yap ^70) Trepl to6tov iroXXd/cts Toi/^ 
 
 didaffKoKovs rjpwTtjcra Kal ov5eb fioi \6yov aTridojKev. (iiare X^7e aii a, X^7ets* irpoaix^i^^^ 7^P '''o* 
 MyCTHpiON aTvoKaXiirTovTi, SC wp Kal to, twv rrpO(t)HT(!oN SiiaypiaTo. avKo<i>ai'Ti]rd iari.. 
 
 ^ Dial. 134. Kal iav e6p.op<t>6v tis ISui/ l-n-idu/xriurj aiiTijs, ras 'Ia/t(l)/3 rod 'l<rpaTi\ Kal tCip aXXwy 
 TraTpiapxi^p Trpa^ets avKTTopovvTes Kal p.7)Sh clSikuk X^7oi'Tes TOyc T& OMOIA np&TTONTdiC, raXwes 
 Kal am-rjTOL Kal Kara toCto bpres. us irpoicpTiii yap, olKOfopi.lai. Twh Mep^AcON MyCTHpfcoN iv iKdarri 
 
 Tipl TOiauTji trpaiei a-n-ereKovvTo rrji vwb rod XpiaroO yUeXXoiJir?)? airapTl^iadai wpd^eus tvttol rjdav 
 
 ol yap.01 TOV 'laKwp. The same interpretation in Irenaeus i¥. xxi. 3, "Omnia autem ille faciebat 
 propter illam juniorem, oculos bonos habentem, Eachel, quae praefigurabat ecclesiam, propter 
 quam sustinuit Christus qui tunc quidem per patriarchas sues et peophetas praefigurans et 
 praenuntians futura, etc." 
 
THE TEACHING OF THE APOSTLES. 73 
 
 If we turn to Irenaeus (iv. xx. 12) we shall find him explaining two ab- 
 normal acts of the earlier prophets, one the marriage of Hosea with the 
 harlot, another that of Moses with the Ethiopian. " Propter quod et Osee 
 propheta accepit uxorem fornicationis ; per operationem prophetans quoniam 
 fornicando fornicabitur terra a Domino, hoc est, qui super terram sunt 
 homines; et de hujusmodi hominibus beneplacitum habebit Deus assumere 
 ecclesiam sanctificandam communicatione Filii ejus, sicut et ilia sanctificata 
 est communione prophetae. Et propter hoc Paulus sanctificatam ait infidelem 
 mulierem in viro fideli. Adhuc etiam filios suos nominavit propheta, Non- 
 misericordiam-consecuta et Non-populus Id quod A PROPHETA typice per 
 
 OPERATIONEM FACTUM EST, ostendit apostolus VERB FACTUM IN ECCLESIA A 
 
 CHRISTO." The action of Hosea was therefore a cosmic mystery of Christ 
 and the Church : the same thing holds of the marriage of Moses, as 
 follows : — 
 
 Ata Tov 70/4011 Mwi/crea)? 6 toO 'Irjaov vorjro'i <ydfio^ iheiKwro, Kal Bid 
 T^9 AldioTriKr]<; vvfi,(f)rj<; y i^ idvajv eKKKriaia ihrjXovro. 
 
 The preceding illustrations will then suffice to shew what sort of actions 
 on the part of the earlier prophets had to be explained symbolically and not 
 imitated. They were cosmic mysteries, inasmuch as they were wrought upon 
 the stage of this world to illustrate what was doing or to be done on a 
 higher plane. Their frequent reference to the subject of marriage and to 
 the mystery of Christ and the Church shews that we are to translate e/c/cX?;- 
 aLa'i in the Teaching as a genitive. A good illustration may be taken from 
 Athanasius, De Virginitate § 2, where discoursing on the mystery of Christ 
 and the Church he says, "Hcnrep h eKKAHCiA inroTdaaerat tu> KvpLai, ovrco 
 KOL ai <yvvaiKe<; toi? dvBpdaiv iv iracri. air avrcov <yap twn kocmikoon, iav 
 0iXci)/u.ev, Kal rd dvco voovfiev. rj Se crvvaTTTOfxevq tw i-rrovpavlw vvfi^icp, to 
 OeK/qfia rod vvfj,<f>Lov avTrji Karepyd^erai. So far then we have the matter 
 clear ; and the contingency which the Teaching contemplates is the recurrence 
 of similar eccentric conduct on the part of the new prophets : for, as Justin 
 points out, the gift of prophecy had passed over from the Jews to the Chris- 
 tians. Many symbolic actions must have been performed in the early days of 
 the Church of which no record has come down to us: those cases, however, 
 which survive, such as the binding of Agabus' hands and feet with the girdle 
 of Paul, are harmless enough, and would scarcely need to be protected from 
 criticism by precept. 
 
 The references given above may be completed by shewing the source The difficult 
 in the Rabbinic literature from which this curious expression is derived. ^^^^^l^^°" ''^ 
 The word Koa-ao'?, both here and in the expression "let this world pass hativi in 
 
 I ^ Rabbinic 
 
 away," is the Hebrew D71J7, and the "cosmic mystery" stands for "IJ'IK'D^ literature. 
 Lh'lV ^^ of the Rabbis. 
 
 H. 10 
 
74 
 
 THE TEACHING OF THE APOSTLES. 
 
 denotes tbe 
 appearance 
 of the Cross 
 in Heaven. 
 
 Its root- 
 meaning is 
 "flying" 
 then 
 
 ' ' praying " 
 and " cruci- 
 fixion." 
 
 Thus the tract Ghagigah'- has a curious passage dealing with the matter 
 of the Beginning, i.e. the Gnosis on Exodus, and the matter of the Chariot, 
 i.e. the mystical exposition of Ezekiel : and the necessity of keeping these 
 mysteries secret is enforced as follows : 
 
 "Rabbi Abuhu says [we may also derive it] from this [text] The lambs 
 are for thy clothing (Prov. xxvii. 26). Do not read it D''^^D lambs, but 
 D''2J''13D the secret things, (meaning) the things that are the Mystery of the 
 Universe, let them be as a garment unto thee." 
 
 The passage is expanded by Maimonides^ as follows : 
 
 "Now these things are exceedingly profound and not every intellect is 
 capable of sustaining them, therefore Solomon says in his wisdom concern- 
 ing them by way of a proverb, The lambs are thy clothing. So the sages 
 say as an explanation of the proverb. The things which are a Mystery of 
 the Universe, let them be as a garment to thee, meaning, to thyself alone, 
 and do not discuss them before many people." 
 
 On eK-TreTacrK in heaven. 
 
 This expression in the last chapter of the Teaching which caused some 
 perplexity in the first reading of the Teaching is now understood to mean 
 the sign of the cross, or, as Dr Taylor translates it, " the sign of a cross 
 spread out in heaven." 
 
 According to the Teaching the three Signs of the Truth are (i) e/cTre- 
 TacTi? in heaven, (ii) the sound of the trumpet, (iii) the resurrection of the 
 elect. Now in Matthew xxiv. 30, 31, we have Koi totb ^avrjaerai to 
 crrjixeiov rov vlov tov avOpaiwov iv ovpavw Kol TOTe Ko^jrovrai, irdaav ai 
 (f>v\al Trj'i <yrj<; Kal o'^ovTai tov vlov tov dvdpwTrov ip'^ofj.evov eirt toov 
 ve<^eKSiv tov ovpavov jj,€Ta Zvvdfieca'i Kal B6^7]<; TroWfj<;' Kal diroaTeXel tov<; 
 dyiyeXovv avTOV fxeTa aaXrrt'yyo'i (f>ciivrj<; /ji,eya\7]<; Kal eTriavva^ovaiv Tovi e/cXe/c- 
 Tov^ avTov. This agrees very closely with the order in the Teaching if we 
 take iKireTacn<; to mean the cross, and the cross to be the sign of the Son 
 of Man. Hence it is not surprising that the Apostolical Constitutions in the 
 viith book, which incorporates the Teaching, interpret the first sign of the 
 truth to be the sign of the Son of Man. If there is any difference be- 
 tween the Teaching and the Gospel it is upon the point whether the first 
 sign is Christ's cross or Christ himself, a point which we shall find some 
 of the fathers discuss. 
 
 The word eKweTacri<i is in its first idea the spreading abroad of a bird's 
 wings, then it is used of the attitude of a man in prayer with his arms 
 outstretched, and finally of a human form stretched upon a cross. All 
 three meanings are involved in the beautiful sentence with which Tertullian 
 
 1 f. 13 a th^)) Sk* ijit^na nnty nnai. 
 
 ^ Hilkoth yesode hathorah, c. 2. 18. 
 
TEE TEACHING OF THE APOSTLES. 75 
 
 closes his treatise Be Oratione: "and even the little birds, rising from 
 their nests, spread abroad the cross of their wings and utter what is meant 
 to be a prayer to God." Two of them are found in c. xiv. of the same 
 treatise, where he says "We not only raise our hands but also expand 
 
 them and taking our model from the Lord's passion, even in prayer 
 
 we confess to Christ." And when once the connexion between the out- 
 spread arms of prayer and the Passion was established, the fathers could 
 hardly come across a passage in which the words eKTreracrt?, eKTaai,^, and 
 the like occur, without making some allusion to the cross. If God spread 
 out his hands all the day to a disobedient people, it was from the Cross: 
 if Moses prayed with supported hands for warring Israel, he was a type The idea 
 of Christ on the Cross. The very name for the Crucifixion in some Ian- j" foJ^M 
 guages is derived from this : thus in the Slavonic the word means " a throughout 
 spreading abroad," "an expansion," "a stretching asunder'"; while in the churches^ '^ 
 Ethiopic liturgy a similar usage is found, and the Lord is described as 
 suffering to fulfil the Father's will, and to gather to Him a people by 
 the expansion of his hands^. The Syriac literature also, as represented by 
 the recently published Book of the Bee, furnishes very interesting confirmation 
 of the preceding statements, and a reference to it will be valuable as 
 shewing some ground for believing that the term e'/cTreTacri? exercised and 
 perplexed the early students of the Teaching precisely as it has done the 
 modems, so that it was variously interpreted as a "rolling up" of the 
 sky or "a hole in the firmament." The writer aflSrms in accordance with 
 the Teaching' "Then will the Son of Perdition appear, of the seed and 
 of the tribe of Dan : and he will shew deluding phantasms and lead astray 
 the world." After declaring that the cross was to be taken to Heaven he 
 goes on "After Elijah comes and conquers the son of destruction and en- 
 courages the believers, for a space and time which is known to God alone, 
 there will appear the living sign of our Lord's Cross, honoured and borne 
 aloft in the hands of the Archangel Gabriel... and suddenly will the mighty 
 sound of the first trumpet of the Archangel be heard.... As touching the 
 heavens some say that they will be rent and that the waters which are 
 above the firmament will descend, for it is not possible for the substance 
 
 of water to pass through the substance of the firmament Others say 
 
 that the firmament will be rolled up like the curtain of a tent." 
 
 The following further illustrations will be useful: 
 
 John xxi. 18, 19, eKrevel^ ra? yeipd'; crov tovto Be elirev arjfiaivav 
 
 TTOLtp davdrm Bo^aaei rov 6e6v. 
 
 1 For this I am indebted to Prof. Long of Constantinople. 
 
 2 Bunsen, Christianity and Mankind, vii. 108, " et filius tuus manifestatus fuit a Spiritu 
 Sancto, ut impleret voluntatem tuam, et populum tibi efficeret espandendo manus suas." 
 
 3 Budge, Book of the Bee, p. 53. 
 
 10—2 
 
76 THE TEACHING OF THE APOSTLES. 
 
 Ep. Barnab. c. x., i^ereive ra^ X^^P"''^ '^'^'' °^'^(^'^ iraKiv ev'iKa o laparjX- 
 elra, oTTorav -iraXiv KaOelXe, ttoXiv iOavarovvTO- -irpb^ ri ; Iva yvmcrtv on 
 ov BvvavTai acoOrjvao el iu,rj eV avToi iX-Trlauar koL iv irepco Trpo^-qTrj Xeyeo- 
 "OX.Tyz' Trjv rjfiepav i^eireTacra 7d.<s ■)(etpa'^ fiov tt/oo? Xaov aireiOovvra koX 
 dvTiXeyovTa oBw SiKaia fxov. 
 
 Orac. Sib. viii. 302,' 
 
 eKTrerdaei, Se %6/3a9 koI Koafiov a-Travra /jLerprjo-ef 
 6i? Be TO j3pS/j,a ^oXj}!/ koL irlveiv 6^0^ eBa>Kav. 
 
 Cf. also Sib. viii. 251, ov M&xrjj? irinraae ■Kporeiva'; aXiva'; dryvd';, 
 and Sib. i. 372, dW' orav eKirerdcrrj j^elpa'; koi iravra fierpijay. 
 
 Justin Dial. 90. Mtoiicr^? yap TrpcSro? e^e<f)avev avrov ravT-qv Trjv Boxovaav 
 Kardpav Bt wv eTroLrjcre a'qfieiwv. tlvcov tovtcov, e(j}rj, Xeyeos ; ore o Xaa, (j>r)fJ'h 
 eiroXeixec tS 'A/iaXrjK Koi 6 tov l^avrj vi6<;, 6 eTTovofiaadeK tS Itjo-ov 6v6p.aTi, 
 T^9 fj,d-^7j<i rip)(ev, avToi; M.a>vcrrj<; Tjv^ero tw 6ea) ra? yeipa'i eKaTepa><; eK-ire- 
 Tdaa^...ev dp)(^ Trj<; yua^T;? rov 6v6p,aT0i tov ^Jijaov 0VT0<i, avTO<; to crrjfj,eiov Toi 
 (TTavpov eTToiei. 
 
 Dial. 91. Bt,d Te tov tvttov t^? eKTdcreo}^ twv j(et,pwv tov Mtuiitreo)?. 
 
 Cf. Dial. 97. Kol Bt,d '\iaatov o/iotco? e'ipTjTo irepl tovtov, Bi ov Tpoirov 
 aTTodvijaxeiv efieXXev, oyro)?- 'EfeTreracra p,ov ra? ■)(,^lpa<; ktL 
 
 Dial. 111. p,ev yap avTwv Tav ')(elpa<i eKTet,va<; iirl tov ^owov /xe;;^jOt? 
 ea'rrepa'; efievev, inro^aaTa^o/J,eva)V twv y^eipwv, ovBevo^ dXXov tuttov BeU- 
 vvaiv rj TOV (TTavpov, 6 Be ktL 
 
 Dial. 112. ov^} Be dvoiaofiev iirl Trjv elKova tov aTavp(o6evT0<; 'Irjaoii 
 TO a'rjp,elov, eirel kui Moji/c^? Bid Trj<! e'/cTacreoj? twv -yeipdov ktL 
 
 1 Apol. 55. TO Be avOpanreiov <T')(rjp,a ovBevl dXXa tcov dXoyav ^coav 
 Bi,a<p€pei,, rj tw op66v re elvat koI eKTa<riv ')(et,pwv e')(ebv...Kal ovBev dXXo 
 BeiKwaiv rj TO (T^?7/ia tou (jTavpov. 
 
 Irenaeus Adv. Haer. v. 17. eirel yap Bm ^vXov dire^dXofjLev avTov, Bid 
 ^vXov irdXiv (jjavepov Tot? Trdiriv iyeveTO, eTriBeiKviiav to v-^jro'; Kal p,rJKO<; koi 
 7rXdT0<i Kal /3ado<; iv eavTu> Kal tu? 'itfir] Tt<; tcSv irpo^e^rjKOTWV, Bid t^? 6eia<; 
 eKTdaea><; twv -xeipwv, toi)? Bvo Xaoi)<; ek eva 6e6v avvdymv KTe} 
 
 Clem. Alex. Paedagogiis, § 5. ovTO'i ek rjp,d<i i^eireTaae Ta? x^V"? '^^'^ 
 evapya.'i 'TreTn.crTevfieva^. 
 
 Methodius, De Cruce Domini (Migne, Fair. Gr. xviii. 400). Ta Te yap 
 bpvea vyjmreTovvTa to (TTavpoeiBe<; Kara Trjv eKTacriv tcov irTepvymv ayrj/xa 
 aiviTTOVTai' avT0<i Te o dv6pcoTro<;, Ta? ^^etpa? TreTacra?, ovBev dXXo v-rrapx^Jv 
 (paiveTat, rj tovto. 
 
 Tertullian adv. Marc. iii. 18. Jam vero Moyses, quid utique tunc tantum, 
 cum Jesus adversus Amalech praeliabatur, expansis manihus orabat residens,... 
 nisi quia illic ubi nomen Domini Jesu dimicabat, dimicaturi quandoque adversus 
 
 1 The last part of this quotation should be compared with the passage of the Ethiopio 
 Liturgy previously referred to. 
 
THE TEACH I NO OF THE APOSTLES. 11 
 
 diabolum, crucis quoque erit habitus necessarius, per quam Jesus victoriain 
 esset relaturus ? 
 
 Cf. De Idololatria xii. Corpus solum, quod in modum crucis est. 
 
 Ad Nationes xii. Crucis qualitas, signum est de ligno; etiam de materia 
 colitis penes vos cum efiigie ; quanquam sicut vestrum humana figura est, ita 
 et nostrum propria... quoniam ipsi quoque corpori nostra tacita et seer eta linea 
 crucis situs est... Si statueris hominem manihus expansis imaginem crucis feceris. 
 
 Cyprian Testim. ii. 20. Quod cruci ilium fixuri essent Judaei, apud Esaiam : 
 Expandi manus meas tota die, etc. 
 
 Cyprian Testim. ii. 21. Hoc signo crucis et Amalech victus est ab Jesu 
 per Moysen, etc. 
 
 De Exhort. Mart. 8. Moyses ad superandum Amalech qui figuram portabat 
 diaboli in signo et sacramento crucis allevabat supinas manus etc. 
 
 The author of the Opus Imperfectum in Matt, comments as follows: "Quidam 
 putant crucem Christi ostendendam esse in caelo; verius autem est ipsuni 
 Christum in corpore suo habentem testimonia passionis." Jerome comments 
 much in the same strain: "Signum hie aut crucis intelligemus ut videant 
 Judaei quern compunxerunt : aut vexillum victoriae triumphantis." And 
 Chrysostom, Homil. Ixxvii. in Matt., rore (^avrjcreTai to a-rjfielov tov v'lov tov 
 avOpWTTOv ev rcS ovpavw' TovTeanv 6 crravpo^ tov rfkiov <f>aiSp6Tepo<i wv. 
 
 Ps.-Hippolytus, de Consummatione Mundi, gives the order of signs as in 
 Matthew (Migne, Pair. Gr. x. 940), to yap at^pielov Toi) aTavpov diro dvaToXwv 
 eai<i Bvcr/Jbwv dvuTeXel inrep tyjv Xa/MTrpoTTjTa tov rfkiov Kal /jirjviiaei tov KpiTov 
 TT}v eKevcTiv Kai ttjv ifKpaveoav, tov dirohovvai eKacncp kutu Ta epya avTov... 
 Tore yap o a-dX-Triy^ rj^ijaei Kal i^vTTvrjaet toi)? KeKoifi'rj/j,€i'ov<;. 
 
 Cyril Hier. Gatech. xiii. (Migne, Patr. Gr. xxiii. 805). e^eTreTaaev ev a-Tavpw 
 Ta? 'yelpa<; iva -TreptXa^r/ t^? OLKOVfiivrj'i Ta irepaTa' t?5? yap 7% to jxeaanaTOv 
 VoXyo6d<; ovTO'i iffTiv. . .i^eTeivev dv0pa)7rlpa<; T^et/aa?. 
 
 Cyril (Alex.) quoted in Catena Nicephori, col. 896. xepaTa Se Ovaiaa-Tr)- 
 plov oiovel p(;etpe? sKTeTafievai tov TifiCov aTavpov to aj(fjp,a TrpoaavaTrXdr- 
 Tovaai KTe. 
 
 Philo Carpasius in Cant. (Migne, Patr. Gr. xl. col. 110). XpiaTov ydp 
 Tavva-aVTa eiri, aTavpov Ta^ ■)(^eipa<i eTreaTpeyjre tt/jo? avrov r] eKKX'rjaia jxeTd 
 •papa's \eyovaa Ez/ Tr) aKeTrrj twv iTTepvyccv aov iXiTLcio^. 
 
 Procopius in Exod. (p. 268, ed. Gesner). Manus Mosis erant graves ut 
 sub harum typo commonstraretur crux Christi. His...extensis palmis sus- 
 ceperunt crucem, Christo ipsos quodammodo fulciente et tutante ut declara- 
 retur per Ur et Aaron qui sub typo docent Christum esse et judicem et 
 summum pontificem. 
 
 Imitatio Christi. Atque hoc erit signum crucis in caelo quum Dominus 
 ad judicandum veniet. 
 
 ^ Notice how the writer reverts to the idea of wings involved iu iKriraais. 
 
78 
 
 THE TEACHING OF THE APOSTLES. 
 
 HEBRAISMS OF THE TEACHING. 
 
 The Teaching 
 is Hebraistic 
 from cover 
 to cover. 
 
 Whatever theory may be adopted with regard to the Teaching, whether 
 we regard it as Jewish with Christian glosses, as Christian, or as a docu- 
 ment emanating from some primitive heresy, our judgment with regard to 
 it will have to take account of Hebraisms in style and in thought which 
 colour the book almost from beginning to end, so that if written by a 
 Christian, it would be one who was intimately acquainted with the language, 
 literature and ritual of the Jews ; if by a heretic, it must be one who 
 belonged to a school that was in touch with the laws of interpretation 
 that prevailed in Rabbinical circles. To confirm these statements it is only 
 necessary to add to what the previous pages furnish in illustration of them 
 some striking points which come to the light as we proceed to examine 
 the text with care ; and to mark the parallel passages in the Jewish litera- 
 ture ; a task in which I have had much and valuable assistance from my 
 friend Mr W. R. Brown of Cambridge. 
 It is a Talmud To begin with ; the very title of the book is Hebraistic ; it is a Talmud ; 
 if we drop the numeral from the title (and it is suspected by some critics 
 not to be a part of the original draft) there is nothing foreign to the 
 heading of a handbook for Jewish missionaries in the title 
 
 for it is extremely likely that the term Apostle is the recognized Greek 
 form for the Hebrew HvEJ'. 
 
 The Exordium of the book should be compared with the Targum' on 
 or a Targum, Deut. XXX. 13, "Behold, I have set before you this Aay'the way of life 
 wherein is the recompense of the reward of good unto the righteous : and 
 the ivay of death wherein is the retribution of the wages of evil unto the 
 wicked, for I teach you to-day to love the Lord your God and to walk in 
 his ways that are right." 
 
 This Targum furnishes us the link between the doctrine of the Two 
 Ways and the precept of the love of God, and shews how they were con- 
 nected in Jewish minds. And incidentally it does more ; it will be noted 
 that the expression is used that God is the recompenser of the reward of 
 good unto the righteous, a Hebraism similar to that which the writer of 
 the epistle to the Hebrews presents us with when he says that "Moses 
 had respect unto the recompense of the reward ^" Now this very expression 
 is found in the Teaching, iv. 7, "Thou shalt know who is the good 
 recompenser of the reward," a sentence which differs from the Targum 
 chiefly in the displacement of the adjective from the reward to the re- 
 
 ^ Edersheim, Targums on the Pentateuch, ii. 654. 
 2 Heb. xi. 26. 
 
TEE TEACHING OF THE APOSTLES. 79 
 
 compenser. Whatever may be thought of this parallelism it can hardly fail 
 to be regarded as a striking Hebraism on the part of the Teaching. 
 
 In a similar manner it is possible for us to connect together from 
 Hebrew theology the precepts of love to God and the neighbour, and the 
 Golden Rule. Much has been said on these points, especially on the last, 
 concerning the negative form of which reference has been made to Con- 
 fucius, Tobit, Hillel, &c. to establish its antiquity and its wide diffusion, (Tob. iv. 1-5) 
 while on the other hand there is evidence from the early western texts 
 of the Acts of the Apostles to shew that it must have been early current 
 among Christians in this form as well as in that given by the Gospels ^ 
 
 An interesting passage in the Yen Lebanon, a modern commentary on 
 Pirqe Avoth, makes the following connexion : " The commandment for the (^-ivoth i. 13) 
 ' love of the brotherhood ' is one of the commandments based upon the 
 law and to be interpreted thereby, as it is said 'Thou shalt love thy neigh- 
 bour as thyself (Lev. xix. 18), and all men are bound by it. Hillel the 
 elder interpreted this thing and said ' What to thyself is hateful, do not to 
 thy neighbour.' " And it is the very same sequence which was in Paul's 
 saying " Love worketh no evil to his neighbour, therefore love is the fulfill- 
 ing of the law." 
 
 Here then we have an illustration of the way in which Jewish thought 
 made the connexion between the separate precepts. And it is probable 
 that it circulated for some time in the very form in which it is here 
 presented, since the Apostolical Constitutions still present us with the rule 
 in the words o /itcret? aoo yevecrOat ovSe aWq) av Trotr/aei.^^, The only 
 change from the archaic form that has taken place is in the last part of 
 the sentence. Here it has been made a trifle more comprehensive by writing 
 aWw : the language of Hillel would give iraipM, the word eralpo'; standing 
 for the Hebrew Chaber, the equivalent of which stands, in the New Testa- 
 ment, as I suppose, in the well-known passage "Who is my neighbour?" But 
 this eTaipo<; became in Greek eTepo<; by itacism, and then dWo';. We can see 
 some traces of the change in the Teaching itself where in c. xiv. eraipov 
 remains, while in c. xv. it reads irepov. This word again is a thorough 
 Hebraism and proves that at the time when the Teaching was originally 
 produced, it was designed for members of a religious brotherhood, not wholly 
 dissimilar from those which we know to have existed among the Pharisees^ 
 
 Returning to the opening verses of the Teaching we find the sentence 
 "and of these words this is the Teaching" (a perfect Hebrew sentence in 
 which Xdvot = D^IST). But why should what follows be described particu- 
 larly as Teaching? The reason seems to be that the opening sentences are 
 
 1 Vide apparatus criticus on Acts xv. 20, 29. 
 
 ^ Ap. Const, iii. 15. 
 
 3 See Taylor, Pirqe Avoth, p. 30. 
 
80 
 
 THE TEACHING OF THE AFOSTLES. 
 
 and contains 
 "fences" to 
 ts laws, 
 
 which shew 
 close agree- 
 ment with the 
 traditional 
 Talmud. 
 
 Involves a 
 gnosis on the 
 Ten Words, 
 
 not Teaching but Thorah : they are taken directly from the Old Testament, 
 and what follows is an extended commentary to elucidate the text; they 
 are Targum or Talmud to a proposed text. 
 
 Concerning the passages that follow there is some dispute; many good 
 reasons have been produced for regarding them as interpolated ; they are, 
 however, susceptible of a good deal of illumination from Jewish sources; 
 and if not the earliest part of the book, they cannot be very late in 
 time. We shall, however, discuss their genuineness under its own head. 
 
 One of the most interesting Hebraisms in the following chapters is found 
 at the beginning of chapter iii., " My child, flee from all evil and all that is 
 like to it." Dr Taylor has pointed out that the verse contains the important 
 principle of the " fence to the Law," by means of which a person is kept at 
 a distance from sin ; this fence, for example, is the rule according to which 
 Hillel decided that a person must not look upon a festival egg lest he 
 should wish to touch it nor touch it lest he should wish to eat it. It is a 
 principle which occurs again a few sentences lower down, " Nor be willing 
 to look upon them, for from all these things idolatries are generated." But 
 Dr Taylor goes further and points out that the opening words of the chapter 
 are a literal translation of the following sentence in the Talmud \ " Flee 
 from the base and from its likeness " ; a sentiment which occurs also with 
 very little change in Avoih Rabbi Nathan, c. 2, "Flee from the filthy and all 
 that is like to the filthy^." The sentiment was tmderstood by the fathers and 
 finds an echo in them ; it will also be found versified in the Sibylline Oracles. 
 It appears in the New Testament as the doctrine of avoiding the appearance 
 of evil, and a writer in the Talmud says that "whatever the wise men have 
 prohibited for appearance sake, is forbidden in the most secret chambers'." 
 
 It will be seen, in passing, that the foregoing considerations do not lend 
 much support to the Ke vised rendering "every form of evil" in 1 Thess. v. 22. 
 
 Another passage upon which Dr Taylor has thrown much light is the 
 sentence which was quoted by Clement of Alexandria by which Lagarde and 
 others were so much quickened to a belief in the antiquity of the primitive 
 Didascalia which underlies the early Canons and Constitutions, " My child, 
 be not a liar, for lying leads to theft." Dr Taylor refers to a remarkable 
 passage in the Mekiltha which describes the Ten Commandments as being 
 written five on one table and five on the other and traces a subtle cor- 
 respondence between the sins on one side of the table and the sins on the 
 other. Thus " it was written. Thou shalt not take the name of the Lord thy 
 God in vain; and opposite to it Thou shalt not steal." At first sight this 
 
 1 Talm. Bab. ChulUn 44 b, l"? nonn pi ly^DH p pmn, 
 
 2 -I'va'? nonn pi •^■2:] p pmn. 
 
 ' shahhath f. 64 b, iiDx Dmn mnn i'?'sx py mxnia ■'jso D''DDn nDsc Dipo ^3. 
 
THE TEACHING OF THE APOSTLES. 81 
 
 explanation seems a little artificial, in spite of the illustrations by which it 
 is supported, especially since the other parts of the chapter do not seem 
 to be constructed on the same plan. It is, however, the only explanation 
 that has been suggested, and is well supported by the instances which 
 Dr Taylor brings forward. Perhaps the following additional considerations 
 may not be out of place. 
 
 Concerning the arrangement of the Commandments on the tables there 
 can be no doubt: Philo gives us express information on the point, and there 
 is a consensus amongst Jewish teachers thereupon: so that the tables stood 
 as follows : 
 
 I am the Lord thy God. Thou shalt not murder, 
 
 Thou shalt have no other gods. nor commit adultery, 
 
 Thou shalt not take the name, &c. nor steal, 
 
 Eemember the Sabbath. nor bear false witness, 
 
 Honour thy father. nor covet. 
 
 The whole arrangement is described as follows in the Jewish service-book 
 (Machzor for Pentecost): "They were set in order one after the other and 
 joined ms-d,-vis, being tables written on this side and on the other side. 
 And the writing was written by God to confirm it, and he engraved them 
 opposite to each other for purposes of commentary: he arranged them five 
 against five. 
 
 "The pleasant expression 'I am' he caused them to hear, and opposite to 
 it he admonished them to observe 'thou shalt not kill,' to understand and 
 to judge the one from the other, that when creatures stumble and spill blood 
 it is equally as if they presumptuously diminished the glory of God, for in 
 the image of God made he man. And the second commandment he pointed 
 to, THOU SHALT NOT HAVE, and opposite to it he admonished the congre- 
 gation, THOU SHALT NOT COMMIT ADULTERY. Thus every word was fitly 
 spoken : to shew that he that denieth God is like to her that committeth 
 adultery', for instead of her husband she consorted with others. He com- 
 manded THOU SHALT NOT TAKE IN VAIN THE NAME of him that searcheth 
 the reins; opposite he admonished THOU SHALT NOT STEAL to aggrandise 
 thyself, for the thief, the murderer and the adulterer swear to a lie." And 
 so with the rest of the passage, which is even more forced in its interpre- 
 tation than what has been 'given, as for instance that the false witness will 
 not testify that the world was made in six days. 
 
 The parallelism here drawn out seems to have been understood by the 
 early Christians. Tertullian harps upon the relations of idolatry to murder 
 and adultery in a manner'^ which seems to involve more than word-play : 
 
 1 " Most idolaters are adulterers," Kethuvoth, 13 b. 
 
 " De Idololatria, § 1. " Idololatres, idem homicida est...proiude adulterium et stuprum iu 
 eodem recognosces." 
 
 H. 11 
 
82 
 
 THE TEACHING OF THE APOSTLES. 
 
 and a decided 
 memory of 
 the Jewish 
 Vidui. 
 
 and perhaps St Paul's " covetousness, which is idolatry^" may be due to some 
 attempt to re-arrange the parallel injunctions of the Tables. 
 
 Another peculiar passage is the fifth chapter of the Teaching which con- 
 tains a list of vices characteristic of the evil way, followed by a list of 
 vicious persons variously described, without any connecting particles or verbs. 
 No doubt the style of this passage is Hebraistic, and the transition from 
 the vice-catalogue to the vicious-catalogue can be paralleled by similar con- 
 structions from Jewish sources. But there is something more in the matter 
 than this : when a Jew confesses his sins on the Day of Atonement he 
 makes an alphabetical confession (called Vidui), enumerating the sins ac- 
 cording to the twenty-two letters of the alphabet, from Aleph to Tau. Now 
 our writer has not she^vn any signs of an alphabetic order, but he has be- 
 trayed his reminiscence of the prayers on the Day of Atonement or some 
 similar catalogue by enumerating exactly twenty-two vices ; while the number 
 of vicious persons is either twenty-two or so nearly as to indicate a similar 
 structure. The chapter, then, should be printed as follows'': 
 
 "But 
 First of 
 Murders 
 Adulteries 
 Lusts 
 
 Fornications 
 Thefts 
 Idolatries 
 Sorceries 
 Witchcrafts 
 Ravenings 
 False-witnessings 
 Hypocrisies 
 Doubleness of Heart 
 Guile 
 Arrogance 
 Malice 
 Self-will 
 Greed 
 
 Impure Speech 
 Jealousy 
 Presumption 
 
 the Way of Death is this, 
 all it is evil and full of curse. 
 
 Persecutors of the good, 
 
 hating truth, 
 
 loving falsehood, 
 
 not knowing the reward of righteousness, 
 
 not cleaving to that which is good 
 
 nor to just judgment, 
 
 watchful not unto that which is good 
 
 but unto that which is evil, 
 
 far from whom are meekness 
 
 and patience, 
 
 loving vain things, 
 
 following after reward, 
 
 not pitying the poor man, 
 
 not travailing for the distressed, 
 
 not knowing him that made them, 
 
 slayers of children, 
 
 destroyers of God's workmanship, 
 
 turning aside from him that is in need, 
 
 distressing him that is afflicted, 
 
 advocates of the rich. 
 
 Col. iii. 5. 
 
 Translation from Dr Taylor. 
 
THE TEACHING OF THE APOSTLES. 83 
 
 Haughtiness lawless judges of the poor, ■ 
 
 Braggery universal sinners'. 
 
 May ye be delivered, children, from all these." 
 
 The question will at once arise whether we have here a translation of 
 Hebrew catalogues arranged alphabetically or misplaced from an original 
 alphabetical order; and whether the vicious are meant to match the vices. 
 The latter question must, I think, be answered in the negative ; we cannot 
 rearrange the matter into a correspondence; the former demands more con- 
 sideration. 
 
 It is interesting to notice that this remarkable numerical arrangement 
 has disappeared from Barnabas, having been disturbed by additions and 
 omissions; a further proof of the antiquity of the Teaching, if any further 
 proof were needed; at the same time we see how futile are those arguments 
 which would make the worse-arranged text the later; an alphabetical con- 
 fession, of necessity, deserts logical order. 
 
 Let us see whether any further light can be thrown on the supposition 
 of a primitive Catalogue of Sins which has suggested the enumeration made hj 
 the author of the Teaching. The service for the Day of Atonement is full of 
 alliterative confession and prayer. Not only is there a general Vidui, but 
 there is a more extended one, in which the manner and matter of sins are given 
 in detail; e.g. 
 
 By force or free-will |^'-|2"1 DiXi 
 
 By hardness of heart y^^ VlfiK^ 
 
 By want of knowledge V!^1 'h'3f'2, 
 
 By rashness of the lips CflSEJ' ^IDD^ 
 
 &c. &c. &c. &c. 
 
 and such catalogues can hardly fail to throw some suggestion in our way 
 as we proceed to elucidate the problem. 
 
 But this is not all ; there are traces of a precisely similar usage in 
 the Pauline Epistles : for instance, we find in Rom. i. 29 a catalogue of sins 
 which runs as follows : 
 
 TreTrXr/pcofjievov'; Trdarj aSiKia Trovr^pia TrXeove^ia KaKia, fie(7Tov<; tpdovou 
 (j)6vov eptSo? SoXov KaKO'qOei.a';, ■\^i6vpi(Tra'^, KaToXaXov;, BeoaTvyel';, v/Bpiard^, 
 vTreprj(j)dvov<i, dXa^ova^, i^evperd'i KaKoov, 'yovevaiv direidel';, davverov;, 
 
 1 The reason for the coinage of this word is that the catalogue is based upon a tale of 
 sins from Aleph to Tau ; hence they are universal sinners. Cf. Talm. Bab. Shabbath, § 55 a, 
 "Eabbi Joseph taught thus: Do not read at imj Sanctuary, 'K'IpDD (Ezek. ix. 6), but 'EJ'TlpDD, 
 at my Saints, namely, at the men who have fulfilled the law from Aleph to Tau." The 
 saints would be iravBayLoi. if treated as the sinners are treated in the Teaching. In harmony 
 with this interpretation we are told in YalTcut Bubeni, f . 17 a, col. 2, that " Adam transgressed 
 the whole law from Aleph to Tau"; and on f. 48 b, col. 2, that "Abraham kept the whole 
 law from Aleph to Tau." 
 
 11—2 
 
84 
 
 THE TEACHING OF THE APOSTLES. 
 
 dcrvvBerov^, dcrropyovi, dawovhov^, dvekernjiova';' oXnve^ ro biKaiwfia tov 
 Oeov eTrlyvovre';, oti oi to, Tooavra irpdaaovTS^ d^ioi Savdrov eicyuv, ov fiovov 
 avTa TTOiovaiv dWd koI avvevhoKOvaiv toI<; -rrpacraovaiv. 
 
 I have inserted dairovhovi on the faith of certain MSS.: there is also 
 a question of reading -Kopveia before or after nrovrjpia, but it is not clear 
 whether the theory of the accidental omission of such a word could be 
 maintained without better authority. Leaving this word out we have again 
 a catalogue of TWENTY-TWO vices and one which is instructive when read 
 side by side with that in the Teaching. For it shews us, what was not 
 apparent, the reason for the queer clause " It is evil and full of curse." 
 Twice this is illustrated by Romans (TreTrX'ijpaifxivovi, fiecrTov^). The words 
 "It is full of curse" are therefore probably the rejected commencement of 
 the Vidui by which the catalogue in the Teaching was suggested. Rendered 
 into Hebrew as in Rom. iii. 14 (= Ps. x. 7) they run H?^ NT'S which 
 furnishes us with the necessary initial alphabetic sign. Nor is the coinci- 
 dence of the two catalogues confined to numerical equivalence and similarity 
 of opening : there are six words which coincide in the two, and may, 
 therefore, reasonably be suspected to form a part of the archaic Vidui: 
 these are (j>6vo^, ifXeove^ia, KaKia, hoko';, virepTq^avia, dXa^oveia. Further, 
 St Paul's catalogue seems to be a translation of a Way of Death, since he 
 adds the words, "they that do such things are worthy of death." 
 
 We should therefore print side by side as follows : 
 
 ConfeBsion of Day of 
 Atonement. 
 
 Catalogue of 
 Teaching. 
 
 Catalogue of 
 Eom. i. 29. 
 
 [Cf. Catalogue of 
 Mark vii. 21. 
 
 i^a^x 
 
 <p6voi 
 
 dSlKia 
 
 SiaXoycc7/ji,ol kukoi 
 
 liTJi 
 
 fjioixelav 
 
 irovTjpia 
 
 TTopvelai 
 
 )hu 
 
 eiri.dviJLiai, 
 
 irXeove^ia 
 
 KXoTrai 
 
 *s-i uni-i 
 
 TTopvecai 
 
 KaKia 
 
 (f)6voi, 
 
 m}^n 
 
 KKoiral 
 
 <pd6vo<; 
 
 lioixelai 
 
 iJj;2^im 
 
 elScoXoXarpiai 
 
 4>6vo^ 
 
 irXeove^Lai 
 
 IJIT 
 
 fiayelai 
 
 €pi<; 
 
 TTOVTjpiaO 
 
 UDDH 
 
 (papfiaKlai 
 
 SoXoi 
 
 B6Xo<; 
 
 -ipB' ijSsts 
 
 apvajai 
 
 KaKOTjOeia 
 
 aaeXyeia 
 
 y-i ijvy^ 
 
 ^jrevSofiaprvpiai 
 
 ■^lOvpicTTal 
 
 6(f>6aXfj,6<; TTOvripo'; 
 
 IJiTD 
 
 VTroKplcrei<; 
 
 KardXaXoi, 
 
 fiXa(T(j)Tjfj,ia 
 
 iJx'? 
 
 SnrXoKapSia 
 
 deoa-Tvyetf 
 
 VTreprji^avia 
 
 iJ-iia 
 
 BoXo'i 
 
 v^picrrai 
 
 a(f)poavv7j] 
 
THE TEACHING OF THE APOSTLES. 
 
 85 
 
 Confession of Day of 
 Atonement. 
 
 Catalogue of 
 Teaching. 
 
 Catalogue of 
 Bom. i. 29. 
 
 iivx:i 
 
 v'7reprj<f)avla 
 
 vTreprjcjiavoi 
 
 IJI^D 
 
 KaKia 
 
 dXa^ove'! 
 
 iJ^iy 
 
 avOdSeoa 
 
 e(f>evpeTai kukwv 
 
 ijj^^fl 
 
 ifKeove^ia 
 
 yovevaiv d'rreiOei'; 
 
 iJ-in^f 
 
 ala'x^poXO'yla 
 
 davveTOi 
 
 Sj^y ij*^^ 
 
 ^TjXoTVTTia 
 
 davvOeroi 
 
 ijy^-i 
 
 6pa<TVTr]<; 
 
 dcTTopyoi, 
 
 linnsy 
 
 v-yjro^ 
 
 dcnrovSoi, 
 
 i3j;nyn iryn ij^yn 
 
 aXa^oveia 
 
 dveKerjiMOve'i 
 
 The column on the left represents the Vidui in its modern form ; but 
 it is certain that it has been altered from the Confession as used in the 
 Temple. A false sentiment has removed the more glaring vices of the 
 Decalogue, all of which, we may be sure, were represented in the Confes- 
 sion of this solemn day. It is, however, possible, by comparing the different 
 Jewish service-books and by a reference to the authority of MSS., to 
 restore some points. For example, it is certain that 1J5fKi (= we have 
 blasphemed) stands for a primitive liSXJ (= we have committed adultery). 
 The two last words of the Confession are a later supplement. No doubt 
 other changes might be brought to light. 
 
 The question now is to identify which terms in the three columns 
 answer to one another; a reference to Delitzsch's translation of the passage 
 in Eomans shews us DHT for inrepij(f)avoi and this clearly is the I^IT of 
 the left-hand column. The same translation gives us D^TJ^ for davv6eToi 
 of the third column ; now this must be the 'li^jli of the left-hand column. 
 For dSiKia Delitzsch gives DfiH which is found also in the left-hand column. 
 TTovrjpCa is yj^'l and is found in the left-hand column. May we not say 
 further that ifpevperal kukwv is Paul's translation of yi 'iJIfy ? There is 
 sufficient reason then to suspect common matter in the Vidui and the 
 Pauline Catalogue, and it has been shewn that there is also common 
 matter between the Pauline Catalogue and that in the Teaching, and 
 further for /totp^etat we have shewn that there should stand IJSXJ in the 
 Vidui. A comparison of the Catalogue in Romans with 2 Tim. iii. 2—5 will 
 shew again a number of singular recurrences, which are better explained 
 by a common documentary origin than by a coincidence of authorship. Is it 
 unreasonable then to imagine a common catalogue out of which they have 
 all arisen ? It will, perhaps, be said that it is inevitable that catalogues of 
 sins should shew agreement; this is perfectly true; but it must be re- 
 
86 THE TEACHING OF THE APOSTLES. 
 
 membered that in the present case our suspicion is invited by the equality 
 in length of the catalogues. 
 
 It would be an indulgence in mere speculation to attempt from our 
 uncertain materials to reconstruct the table of vices from Aleph to Tau, 
 of whose existence we have become suspicious. It may not however be 
 amiss to note that several of the terms used in the Teaching will at 
 once suggest Hebrew expressions which begin with the letter answering to 
 the place of the word in the catalogue, as though they had been unaffected 
 by the re-arrangement of the terms. 
 
 Such are apiva'^al = Jlfi'ltO. 
 
 ^rfKoTVTTia = Hi^Jp- 
 
 Here, then, we must leave the matter for the present with the following 
 summary : there is ground for a suspicion that the Vidui of the Day of 
 Atonement, the Catalogue of vices in the Teaching, and the Catalogue in 
 the first chapter of Romans, are all derived from a lost alphabetical 
 Catalogue of Sins. 
 Adopts the Much perplexity has been caused by the descriptions given of the ways 
 
 for\'he testing '^^ ^^^^ prophets, and the rules for their discrimination into true and false, 
 of prophecy, Concerning the former we have written at length under the head of the 
 Cosmic Mystery ; but something should be said in addition with reference 
 to the testing of the prophet and the manner in which he is said to have 
 his judgment with God. The rules here given are, without doubt, taken 
 from the Jews, though they were brought into greater prominence on account 
 of the practical question with which the Church had to deal, namely, that 
 of directing into right channels the energy of a new Visitation of God, 
 and safeguarding itself from the impostures of the Evil One. But the Jews 
 must have already discussed and settled this question from the speculative 
 side in commenting on the rules given in the Pentateuch for knowing the 
 true prophet from the false. The whole matter is expounded at length 
 in Maimonides, with close analogy to the Teaching. He begins by pointing 
 (lut that " It is part of the foundation of the law to know that God may 
 cause the sons of men to prophesy," and then proceeds to shew the con- 
 nexion between prophesying and sanctity, and that it is a gift belonging 
 to those only who are delivered from the evil nature. Rules for re- 
 cognizing prophecy and descriptions of its tendency follow. It is insisted 
 upon that a prophet shall act upon his own message, or be judged of 
 Heaven. " He who trespasses against his words deserves to be destroyed 
 by Heaven, for it is said 'And it shall come to pass, that whosoever will 
 not hearken unto My words which he shall speak in My name, / will require 
 
THE TEACHING OF THE APOSTLES. 87 
 
 it of him' (Deut. xviii. 19). Moreover, a prophet who trespasses against 
 his own words or suppresses his prophecy, also deserves to be destroyed 
 of Heaven : and it is with regard to these cases that it is said, / will 
 require it of him." 
 
 The passage is probably based upon the following from the tract Sanhedrin^. 
 
 " He who is a false prophet, he who prophesies that which he has not 
 heard, and he who prophesies that which was not said unto him, are to 
 be destroyed by the hands of men : but he who suppresses his prophecy, 
 and he who is slack about the words of a prophet, and also a prophet 
 who transgresses his own words, are to be destroyed by the hands of 
 Heaven, for it is said, 'I will require it of him.'" And an illustration 
 is given from 1 Kings xiii. of the old prophet who was sent to Bethel. 
 
 Here then we have two points in the Teaching especially illuminated, 
 (i.) el a StSacTKet ov Troiei, yjrevBoirpocfirjT'r]'; iaro, (ii.) /j,eTa Oeov yap e-)(ei 
 Trjv Kpicriv, the latter passage being proved by Deut. xviii. 19. 
 
 We may also shew how the apparent contradiction in the Teaching 
 between " tempting no prophet who speaks by the Spirit," and the assertion 
 that "not every one who speaks by the Spirit is a prophet," is to be resolved. 
 Here a distinction is made between the recognized prophet who habitually is 
 under the influence of the Spirit (so that we may take XaXovvra in c. xi. 7 
 as an imperfect tense), and one who is beginning to claim attention as 
 a seer or teacher. Concerning the first the Rabbis required an almost 
 complete suspense of judgment, the prophet was already BeBoKifia<rfievo<;, 
 tried and tested metal. Hence Maimonides says ^ : 
 
 " A prophet whose prophecy shall have become known, and whose words 
 shall have been repeatedly believed, or to whom another prophet shall have 
 borne witness, and who moreover has been walking in the ways of prophecy'' 
 — it will be unlawful to make reflections upon him, or to suspect his 
 prophecy that it may not be true. Moreover it is unlawful to tempt him 
 more than necessary : so that we must not be continually tempting him : 
 for it is said, ' Ye shall not tempt the Lord your God as ye tempted 
 him in Massah, when they said Is the Lord among us or not ? ' But after 
 it has become known that this man is a prophet, they ought to believe 
 and to know that the Lord is among them, and ought not to suspect him : 
 as it is said: 'yet they shall know that there hath been a prophet among 
 them: " 
 
 The last sentence gives fresh force to the expression in the Teaching (xii. 1) 
 BoKifidaavTe'} avrov yvwcrecrBe, avveaiv yap e^ere. Light is also thrown on 
 the words in the sixth chapter, "without God he is teaching thee," for if 
 
 1 Talm. Bab. Sanhedrin, c. 10. 
 
 2 Hilkoth yesode hathorah, 10 g. 
 
 ' Cf. At5. xi. 8, a\X iat> (xV '''"^^ rpbirov^ Kvplov, 
 
88 
 
 THE TEACHING OF THE APOSTLES. 
 
 and for co- 
 baptismal 
 fastings, 
 
 which rules 
 seem to be 
 later than 
 A.D. 70. 
 
 he were a true prophet, it would be known that the Lord was among them, 
 as well as that a prophet was among them. And indeed from these two 
 considerations it follows that where the Teaching about God is, there God 
 himself is. From the foregoing passages it will be clear that our Teaching 
 is rooted in rules of Judaism which were already formulated. 
 
 A peculiar and unnoticed Hebraism lies in the expression of c. xii. 4, 
 "According to your understanding provide that no idle person shall live 
 amongst you as a Christian." I do not think that it has been noticed that 
 this expression is euphemistic ; it involves rough treatment, perhaps ejectment 
 from the Church. The passage 1 Bangs ii. 6 will illustrate it, in which 
 David on his deathbed directing Solomon to accomplish the murder of Joab, 
 says "Do therefore according to thy wisdom." One cannot help wishing 
 that the Church had always retained and acted upon the precept of the 
 Teaching. 
 
 A slight hint may perhaps be found in the directions which the Teaching 
 gives for the conjunction of fasting with baptism by means of which a superior 
 limit of time may be set to the Teaching considered as a Christian document. 
 Concerning the antiquity of the rule given in the Teaching there need be 
 no question as it is supported by the descriptions given by Justin in his 
 First Apology. But how did the custom arise ? A little reflection will shew 
 that for a complete proselyte initiation three things were necessary, Circum- 
 cision, Baptism and Sacrifice. Now in borrowing the Jewish forms of initiation 
 the Christians modified the rite of baptism in certain points and maintained it 
 in practice ; the rite of circumcision they were, however, unable to enforce 
 on the new converts, and it was dropped at a very early period ; what then 
 with regard to the third ? The necessity for a solution of this difficulty 
 was felt even more by the Jews than by the Christians, especially after the 
 destruction of the City: and the substitute which the Jews brought forward 
 was fasting. It is positively stated in the Talmud that this substitute is 
 later in date than the fall of Jerusalem, although otherwise we might have 
 supposed the change to have been made at an early period in the interest 
 of proselytes in distant countries. Thus we find in Talmud Berachoth 17 a, 
 "Rab Shesheth, when fasting, after having repeated his prayers used to say, 
 ' Lord of the world, it is revealed before thee that while the Holy House stood a 
 man who was a sinner brought a sacrifice : it was only the fat and the blood 
 that atoned for him. Now I am fasting and diminishing my fat and my blood : 
 let it be thy pleasure that my fat and my blood thus decreased be offered 
 before thee as though offered on thy altar.'" 
 
 It is clear that in the foregoing extract the mind of the Rabbi is dwelling 
 upon the fact that fasting is the substitute for sacrifice, and the reason of 
 this is the downfall of the Holy House. Now if we could regard this as 
 the correct explanation of the change made in the ritual, since the Christians 
 
TEE TEACHING OF THE APOSTLES. 89 
 
 must have borrowed the new custom from the Jews\ then the fall of Jerusalem 
 is a superior limit to the Teaching considered as a Christian document. The 
 matter is not, however, so clear as it looks; may not the rule of fasting in 
 lieu of sacrifice be somewhat earlier ? There must have been always a difficulty 
 felt in regard to the sacrifices made by proselytes of distant countries. 
 
 No less interesting than the Hebraisms of baptism are those which attach Follows the 
 themselves to the Eucharist. The prayers are full of reminiscence of the Paachal 
 Jewish Passover ritual, and capable of direct illustration from the Jewish Service, 
 service-books of the present day : and even in those parts of the thanksgiving 
 where no direct parallel can be made, the language of the Teaching is utterly 
 Jewish. Take for example the rule of pr ayer given in Berachoth i. 40 b : 
 " All blessing in which there is no mention of the Name is not a blessing ; 
 that blessing in which there is no mention of the Kingdom is not a blessing." 
 To this test our Lord's prayer exactly corresponds, the Name and the Kingdom 
 being the first points introduced, while the shortened doxology, whether the 
 correct form or not, bears witness to the consciousness that the Kingdom 
 having been mentioned once, did not need to be repeated. Similar things 
 are true of the Teaching, especially in cases where the Kingdom is followed 
 by the doxology: e.g. 
 
 "So let thy Church be gathered together... into thy Kingdom; for thine 
 is the glory and the power thi'ough Jesus Christ for ever." 
 
 "Gather her from the four winds... into thy Kingdom which thou hast 
 prepared for her : for thine is the power and the glory for ever." 
 
 And the " Name " is found in the expression, " Thy holy Name which thou 
 hast caused to dwell in our hearts." Nothing could be more evidently Jewish. 
 
 The same thing is true of the curious word Kkdafia which is used to 
 describe the bread that is given thanks for. At first sight this looks artificial 
 enough to be a Christian invention, especially in the light of the passage in 
 the Gospel to a-wfj,a to KXcofxevov ktL but a closer examination shews that it 
 is a literal translation of the Hebrew word JlS which is derived from a root 
 meaning "to break." The word, however, must have lost all trace of this 
 meaning ; in the Old Testament we may find it used frequently with the 
 word for bread (= a morsel of bread), but in the time of the Teaching it means 
 nothing more or less than bread and should be so translated, without philo- 
 logical consciousness. Thus Eabbi Judah the Holy, when lamenting that he 
 had given his bread to an unworthy person, uses this very term^, and in- 
 numerable other instances might be given of the usage'. 
 
 ^ The writer seems to be sensible of an agreement with the Jews, since he goes on at once 
 "But let not your fasts (i.e. the periodic fasts) be with the hypocrites." 
 
 2 T. B. Bava Bathra, f. 8 a. 
 
 ' Cf. Talm. Schevnth, o. 8. Eabbi Eleazar said, "He that eateth the bread (JIQ) of a Cuthite 
 (Samaritan) is as if he ate swine's flesh." 
 
 H. 12 
 
90 THE TEACHING OF THE APOSTLES. 
 
 The blessings of the bread and of the cup are modifications, then, of the 
 
 regular Jewish forms used at meals, and especially at the Passover service. 
 
 Notice also what the Teaching has taken up from the sentence in the 
 
 Passover prayers concerning the "memorial of the Messiah the son of David 
 
 thy servant^" and the parallels between the last Psalm of the Hallel sung 
 
 at the Passover Table (Ps. cxviii.) and the "Hosanna to the God of David" 
 
 which we find in the Teaching. The very words with which the last prayer 
 
 of the service is introduced are based on Deut. viii. 10, as may be seen from 
 
 the sentence in the Passover Service, " Thy Name shall be blessed by the mouth 
 
 of every living thing... according as it is written 'After ye have eaten and are 
 
 filled.' " Hence the Teaching immediately brings in the mention of the Holy 
 
 Name''. 
 
 and is simOar The last chapter of the Teaching is also Judaic in matter and manner : 
 
 toloCTto°th'e i* seems to be based upon predictions of events which were to occur in the 
 
 Jewish Mes- days preceding the advent of Messiah : and there are not a few Talmudic 
 
 tations. passages of similar structure to it. For example in the tract Sota^ we are 
 
 told that " in the last days (literally, in the heel of the Messiah) shamelessness'' 
 
 will be increased... The vine will put forth her fruit but nevertheless wine 
 
 will be dear. The supreme power in the world will be overwhelmed with 
 
 worthless opinions.... Synagogues will be turned into houses of ill-fame, the 
 
 borders of Judea will be laid waste, &c." The similarity of structure between 
 
 this and the xvith chapter of the Teaching is apparent. Very nearly the 
 
 same language is found in the tract Sanhedrin^, which adds further that "the 
 
 son of David will not come until traitors are multiplied." Compare this with 
 
 the "false prophets and corrupters shall be multiplied" of the Teaching. 
 
 It is superfluous after so many instances of Hebraism in the matter of 
 the Teaching to draw attention to those which occur in its style, and it is 
 sufficient to remark that they are often patent even to the reader of an 
 English translation of the Teaching, while to one who should attempt to 
 translate the tract into Hebrew, they would be met at every point. 
 
 INTEGEITY OF THE TEACHING. 
 
 The two directions in which the integrity of the Teaching as a document 
 has been chiefly brought under suspicion are as follows : (i.) It is suspected 
 that the doctrine of the Two Ways is a separate document probably Jewish 
 in origin, to which there has been appended in its Christian form the rules 
 
 1 Haggada Shel Pesach, -[12)1 111 \Z n''E'D. 
 
 2 There is therefore no need with Dr Taylor to refer to the Chagigah, or feast before Passover. 
 
 3 Sota ix. 16. 
 
 * XQ^in. Is this the dvofita of the Teaching? 
 ' Sanhedrin xi. 27, 28. 
 
THE TEACHING OF THE APOSTLES. 91 
 
 of baptism, love-feast and prophecy, together with the doctrine of the Last The unity of 
 
 Things. This separates the first five chapters (Harnack adds a scrap of the ^albeen "^^ 
 
 sixth) from the rest of the book, (ii.) In these chapters there is one great <lenied, 
 
 interpolation (i. 3 — ii. 1) which disturbs the continuity and is not found and a large 
 
 in a group of the earliest authorities for the Teaching. hae^b^en '""^ 
 
 Let us examine these points carefully. If the preceding investigations as asserted, 
 
 to possible Jewish sources for the ideas and regulations of the Teaching be 
 
 worth anything, they shew that the Jewish character of the book is just 
 
 as marked in the middle as at the beginning, and just as marked at the 
 
 end as in the middle. Every rule is capable of being tested in the Rabbinic but the 
 
 manner by an underlying passage from the Old Testament, and the methods character of 
 
 of exegesis are throughout of the fanciful character by which we learn to ^^^ ^°°^ i^ 
 
 • 1 T ■ 1 ■ J mi IP maintained 
 
 recognize the Jewish interpreter, ihat an apostle must not ask for money throughout. 
 
 would of itself be inconclusive, for the Christian custom is originally even 
 
 stronger than the Jewish on such a point : but the idea of giving him a 
 
 piece of bread to suffice until he reach his next lodging is the very method 
 
 of treatment for wandering mendicants which we find in the Talmud. That 
 
 a prophet should not eat of his own love-feast was at first sight a precaution 
 
 employed against persons who maintained themselves in luxury off the new 
 
 communities ; closer examination shews a precept in Ezekiel which forbids 
 
 the shepherds any longer to feed themselves. No one but a Rabbi would 
 
 have used the precept for the purpose to which the Teaching applies it. 
 
 The Cosmic Mystery is an actual Jewish term. The description of the 
 
 salvation from the Curse by the Curse, though it has largely coloured the 
 
 whole of the early Christian theology, is so thoroughly Jewish that it furnishes 
 
 one of the stock objections to Christianity on the part of the Jews in the 
 
 shape of a demand to shew how the blessing comes by the way of the Curse. 
 
 The Teaching, then, is Jemsh all through: and not necessarily only in the 
 
 "Two Ways" section. Further, the more closely we examine the early attestation Early writers 
 
 of the Teaching the more difficult is it to restrict it to one part of the tract, ^^g jj^gj^ 
 
 Barnabas, at first glance, seemed only to use the first five chapters, but quotations to 
 
 then it appeared that he had elsewhere quoted the sixteenth chapter and Ways." 
 
 there were other suggestions of knowledge on his part outside of these limits. 
 
 The epistle of Jude has been shewn to have knowledge of an Apostolic 
 Teaching, and there are no grounds for assuming it to be any shorter than ours, 
 since it must have contained the precepts in ii. 7 and the section on prophecy 
 of c. xi. 
 
 Clement of Alexandria refers to the doctrine of the Two Ways and quotes 
 the precepts of the decalogue in the dress which they wear in the Teaching, 
 but then he has suspicious allusions to the blood of David's vine, which recall 
 the ninth chapter of the Teaching, so that his text-book cannot be restricted 
 to the Two Ways. And the same thing is true of a number of other writers. 
 
 12—2 
 
92 
 
 THE TEACHING OF THE APOSTLES. 
 
 The internal 
 evidence for 
 the interpo- 
 lation can be 
 got rid of, 
 
 but not so 
 easily the 
 external. 
 
 It seems then most reasonable to assume the Teaching to be an integer. 
 If it has a Jewish written original behind it, this may very well have covered 
 the same ground as the Teaching (Ethics, Baptism of proselytes, Passover, 
 Day of Atonement, Signs of Messiah), while the divergencies of the Teaching 
 from the original document must have been more marked in one part than in 
 another. This conclusion is not meant to exclude the idea that there were 
 various recensions of the primitive Christian Teaching current, and that 
 precepts might be omitted in some which were current in others. 
 
 The next point is the great interpolation (i. 3 — ii. 1). This section is 
 omitted by Barnabas, the Ecclesiastical Canons, the Latin Version and the 
 Syntagma Doctrinae, and no doubt this omission can be strengthened by 
 reference to such authorities as quote the precepts ov fioixeva-e^, ov 
 ^loveva-ei.'i directly after the Golden Rule. Thus the Clementine Homilies 
 would be in evidence on the point, and perhaps some other writers. It 
 is said further that the inserted passage breaks the continuity of the ideas : 
 that it contains counsels of perfection rather than elementary discipline, 
 and certainly these, if a part of the text, should be led up to through 
 the minor morality. Omit the passage and we run smoothly enough ; " of 
 these words (i.e. the golden rule in a negative form) this is the Teaching. 
 Thou shalt not murder, &c., &c." 
 
 It must be admitted that there is a great deal of force in these ob- 
 jections: we have almost a right to expect negative commandments in 
 exposition of a negative precept. And if the commandments of the deca- 
 logue have prefixed to them the description " Second Commandment of the 
 Teaching," the previous section being on the first commandment ought to 
 have to do with God and not with man. 
 
 But I should like to suggest that these exceptions arise partly from 
 a misunderstanding; the first and second commandments of the Teaching 
 mean nothing more than the first and second Talmudic gloss to the same 
 passage of expounded text. They both refer to the passage " Secondly thy 
 neighbour as thyself, and what thou wouldst not, &c." This precept 
 divides itself at once into a positive and a negative precept, and is 
 accompanied by a group of (i.) positive precepts, (ii.) negative precepts. The 
 separation of the two is thoroughly Talmudic. The apparent fall in the 
 treatment of the subject would thus be a natural consequence of the pre- 
 cedence of the positive precepts over the negative. Viewed in this light, 
 the continuity of the subject is restored. 
 
 But what shall we say with regard to the silence of writers quoting 
 the Teaching, but not this section ? Here the argument for interpolation 
 reaches its strength. "We may perhaps say that arguments from silence are 
 peculiarly treacherous in the case of writers who are obviously making 
 extracts : we may point out the dependence of the Canons upon Barnabas 
 
THE TEACHING OF THE APOSTLES. 93 
 
 and so reduce the evidence : the evidence of the passage from the Cle- 
 mentine Homilies might be explained by shewing, as above, that the 
 precepts quoted really belonged together in the mind of the writer of the 
 Teaching. But then Barnabas and the Latin Version would still hold the 
 field on the other side, and so, unless further evidence is forthcoming, it 
 seems that the extract in question can hardly be a part of the first edition 
 of the Teaching. This theory is confirmed by the fact that the ear) riXeio'; 
 of the interpolator appears again in the passage which, of all others, bears 
 the marks of having been re-written : viz. vi. 2. 
 
 Funk maintains the contrary, and regards all existiug authorities as Genealogical 
 descendants of a single copy, three of them (Barnabas, the Latin, and the jj^g authori- 
 Canons) having an internal nexus by acquaintance on the part of two of ties according 
 them with the third (Barnabas). 
 
 Warfield and Harnack, proceeding on the ground of interpolation, pro- 
 ceed to recover the genealogical relations of the authorities for the text 
 of the Teaching. Dr Warfield' presents two different recensions, one of Warfield, 
 which he calls the Egyptian version, the other the Syrian. 
 
 From the former proceed the texts of Barnabas, the Canons, and the 
 Latin version. From the latter the text of the Constitutions and the 
 Jerusalem Codex. This would be represented by 
 
 " The Two Ways " (not a Jewish book). 
 Egyptian Teaching Syrian Teaching 
 
 Latin version Barn..... 
 
 Ap. Canons. 
 
 Ap. Const. Jerusalem Cod. 
 
 To which he has added something^ by placing in the left-hand group the 
 copy of the Teaching from which is derived the text of the Syntagma Doctrinae 
 and of the Faith of the Nicene Fathers. 
 
 Hamack's table is different: he gives andHamack, 
 
 "The Two Ways" (a Jewish book current in various forms). 
 
 Barnabas 
 
 First recension 
 of the Teaching 
 
 1 
 
 Latin 
 
 Ap. Canons Second Kecension 
 
 Ap. Const. Jerusalem 
 Cod. 
 
 1 Bibliotheca Sacra, 1886; Andover Review, vi. 88. 
 
 2 Journal of Biblical Literature and Exegesis for June, 1886, pp. 86.. 
 
94 
 
 THE TEACHING OF THE APOSTLES. 
 
 of which 
 Warfield's 
 stands criti- 
 cism best. 
 
 Clironological 
 and geogra- 
 phical distri- 
 bution of the 
 attestation to 
 the Teaching. 
 
 In this scheme the parallelisms between Barnabas and the Latin and 
 Canons are explained by an acquaintance on the part of Barnabas with the 
 first recension of the Teaching'. But this is not sufficient : we have shewn 
 that the Canons borrow from Barnabas outside the matter of the Teaching ; 
 in fact steal his proem and his epilogue. The Harnack scheme must therefore 
 be abandoned. As to Dr Warfield's I prefer to suspend my final judgment ; 
 it offers the best hypothesis in some respects that has yet been proposed and 
 stands investigation well ; but, as I said above, being based largely upon 
 textual omissions, it invites suspicion, and in any case there is a safety in 
 not going further into speculation than we are obliged. We must wait 
 for further developments before we can with a sufficient degree of assurance 
 assert the correctness of Dr Warfield's genealogy. We may, however, before 
 long find it fully confirmed. As to the terms " Egyptian " and " Syrian " 
 which Warfield applies to his two recensions, they are not to be taken too 
 literally. They open up the very interesting question of the geographical 
 distribution of the attestation to the Teaching. If my statement with 
 regard to the use of the Teaching by Jude be correct, we have an addition 
 to Dr Warfield's theory. Jude is first known amongst the Fathers in 
 Alexandria (excepting only the note in the Muratorian Canon) and always 
 best known there, and it is interesting that the Teaching which he used con- 
 tained the passage oO? Se eXey^ei,';, oO? Se e\er}aet,<i as in the Apost. Canons. 
 This is perfectly consistent and puts Jude's Teaching under Warfield's Egyptian 
 branch. 
 
 The geographical distribution of the Teaching cannot, however, easily be 
 restricted to one or two countries, nor does Dr Warfield intend to do so. The 
 book is current in the second century in Rome, Ephesus, Corinth, Alexandria, 
 and indeed it is more wide-spread than almost any other early document that 
 can be compared with it. 
 
 The following table will furnish a conspectus of the evidence on this point 
 (no allowance being made for mere speculations). 
 
 Ascensio Isaiae 
 
 Jude 
 
 Barnabas 
 
 Hermas 
 
 Justin 
 
 2 Clem. 
 
 Cent, 
 end of i. 
 end of i. ? 
 
 saec. ii. 
 
 saec. ii. 
 
 saec. ii. 
 
 saec. ii. 
 
 Place. 
 
 Alexandria ? 
 
 Alexandria 
 
 Rome 
 
 Ephesus 
 
 Corinth 
 
 Acquainted with 
 
 c. xvi. 
 
 c. ii., c. xi., c. xvi. 
 
 c. i. — v., c. X. ?, c. xi. ?, c. xvi. 
 
 0. i., c. iv., c. V. 
 
 c. i — v., c. xi., c. xvi. 
 
 c. i., c. iii., c. v., c. vi., c. ix. 
 
 ^ Die Apostellehre, p, 32, note, 
 
THE TEACHING OF THE APOSTLES. 95 
 
 IS THE TEACHING MONTANISTIC ? 
 
 Harnack records with much amusement the various attempts which have The Teaching 
 been made to identify the writer of the Teaching with the exponents or ^^; ^^^ 
 opponents of some special heresy of the Early Church. Judging from the searched for 
 variety of opinions which he is reckoned to represent, he must have been heresy 
 a universal-heretic if we may imitate the language of the Teaching : but then 
 for every writer who has proved him Ebionitic or Montanistic or the like, 
 there is another who has demonstrated his perfect orthodoxy and his opponency and for 
 of the very same views. So that the writer must have been also a universal- °^ ° °^^ ' 
 orthodox. The only case that calls for the least examination is the supposed the only plau- 
 Montanism of our recension of the Teaching, which Hilgenfeld contends for bein/thafof 
 and which Bryennios holds the writer to oppose. Moutanism, 
 
 It is hardly fair to cut the knot of such a conflict by asserting roundly 
 the earlier date of the Teaching, especially since we have seen that there 
 is some ground for believing our form of the Teaching to be the second 
 recension of the original document. And indeed if we adopted this method 
 we should miss the great advantage of observing the relations between the 
 Montanistic churches and the earlier societies. 
 
 Hilgenfeld's view involves the re-handling of the original Teaching for 
 Montanistic ends: the prophets of the Teaching are thus the Montanistic 
 illuminati ; the eschatology is the well-known chiliasm of the Phrygian churches. 
 But we have she\vn that the doctrine of prophecy is based immediately upon 
 Jewish views, and can be illustrated from Jewish sources, and that similar 
 statements can be made with regard to the doctrine of the Last Things. So 
 that any parallels between the Teaching and Montanism are more valid for 
 the demonstration of the antiquity of the latter than for the corruption of the 
 former for private ends. And indeed this is what comes out of the investigation, 
 a verification or at least a strong confirmation of the theory which maintains 
 that the discipline and the doctrine of the early Church were conserved amongst 
 the Montanists. In a sense we may say that Hilgenfeld and Bryennios were 
 both right. Nor must we be altogether surprised even if exactly opposite 
 views are capable of maintenance with regard to detailed points in the Teaching. 
 For the truth is that the Teaching often speaks in two voices, and this is a 
 mark of its Jewish origin. Given two texts in the Old Testament which are of 
 an opposite tenor on any given subject, we have to reconcile them, or to assert 
 them both: as, for instance, in the case quoted on p. 99 with regard to the 
 confession of the sin and the two apparently opposite verses, "He that 
 covereth his sin &c.," "Blessed is the man whose transgression is forgiven 
 and whose sin is covered." So in the Teaching we have the two rules 
 that a prophet must not feed himself off the flock, and that the flock is to 
 bring him first-fruits of everything. The contradiction may of course be 
 
96 
 
 THE TEACHING OF THE APOSTLES. 
 
 but this arises 
 from the close 
 relation of 
 Montanism 
 to the primi- 
 tive Church. 
 
 diminished by shewing that the prophet receives these things as the almoner 
 of the community, but it cannot be wholly got rid o£ And while it exists, 
 it will be easy to maintain that the Teaching is Montanistic or anti-Montanistic 
 on the subject of gifts to the prophets, according as we lay stress on one point 
 or the other of the opposition in the text. 
 
 Return, however, to the question of the existence of prophecy, which is 
 antecedent to that of payment or non-payment. I see that Professor Funk' 
 admits that if the Teaching was not written before the middle of the second 
 century then what is there said with regard to Apostles, Prophets and Teachers 
 must he referred to the Montanists. It follows without any difficulty that if 
 the Teaching existed at an earlier date than Montanism, then the orders which 
 are found in the organisation of Montanism must be capable of reference by 
 parallelism to the discipline of the primitive communities. And in fact 
 the New Testament, read in the light of the Teaching, says this very thing: it 
 comes down to meet Montanism by shewing the sense that is to be attached 
 to the primitive apostolate and prophetic order, and their non-limitation to 
 a circle of twelve persons for the one office or to an occasional ecstatic for 
 the other. We are, therefore, able to make the parallel complete from the 
 critical side of the subject, while leaving its ecclesiastical interpretation to 
 those who may be most interested therein : the evidence for the identification 
 is as follows : 
 
 Church at Antioch. 
 Acts xiii. 1. 
 
 Church at 
 1 Cor. xii 
 
 Corinth. Church at Ephesus. 
 . 28. Eph. iv. 11, cf ii. 20, iii. 5 
 
 Prophets 
 Teachers 
 
 Apostles Apostles 
 
 Prophets Prophets 
 
 Teachers Evangelists 
 
 Powers Pastors and Teachers 
 
 Gifts of Healing 
 
 &c. 
 
 Church of the Teaching. 
 Apostles 
 Prophets 
 
 Churches of the Montanists^. 
 Patriarchs (= Apostles) 
 Cenones (koivcovoi) (= Prophets) 
 
 Bishops 
 Deacons 
 
 
 Bishops 
 
 Presbyters 
 
 Deacons 
 
 ^ Doctrina, p. xl. 
 
 2 Corp. Jur. Civ. i. 5. 20, ruf KaXov/j.^puv avrwv iraTpiapxl^v koi koivuvCiv tj inaKOiruv rj irpea- 
 ^vjipuv Tj SiaKovav ff aWwv KXijpiKwu. 
 
 Hier. ep. 41 ad Marcellum. " Apud noa apostolorum locum episoopi teneut, apud eos episcopus 
 est tertius. Habent enim primos de Pepuza Phrygiae patriarehas, secundos quos appellant cenones, 
 atque ita in tertium id est pene ultimum locum episcopi devolvuntur." 
 
THE TEACHING OF THE APOSTLES. 97 
 
 ADDITIONAL NOTES ON THE TEACHING. 
 
 Title. The compiler of Ap. Const, vii. seems to have had the long title 
 lu his copy : cf. c. 27 dWrji/ SiSaj^rjv Kjjpvacrrj Trap' rjv vfuv TrapeScoKev 6 
 XjOto-To? So rifiwv. It was, perhaps, known to the writer of the so-called 
 2 ep. of Clement and to Ps.-Ignatius who wrote the epistle to the Antio- 
 chenes : for both of these writers make remarks about the Gentiles in connexion 
 with the sentiments found in the early part of the Teaching : see pp. 35, 49. 
 
 The author of the Ascensio Isaiae uses the shorter title, but this does 
 not prove anything against the longer. 
 
 Prof Warfield thinks the hdihena an insertion, chiefly on account of its 
 omission in the Latin and some Patristic allusions. And it is certain that 
 the writer did not confine the term Apostle to the Twelve. But on the 
 other hand note that the Ascensio Isaiae has the " twelve." 
 
 The doctrine of the Two Ways appears in its Scriptural form, "life and 
 death": see Deut. xxx. 15 and Targum in loc. : Jer. xxi. 8; Matt. vii. 13, 
 &c. But the ethical opposition must have existed in numerous forms, and 
 goes back on the Greek side to Pythagoras. 
 
 These various forms are responsible for having influenced the recensions 
 of the Teaching ; and when we find that the later Pythagoreans established 
 the following syzygies in their treatment of the first principles of philosophy, 
 
 Limit — Unlimited Right — Left Light — Darkness ^""^ Aiistutlt 
 
 Odd — Even Quiet — Moving Good — Evil 
 
 One ■ — Many Straight — Curved Square — Oblong 
 
 we may suspect that the change made in Barnabas to the way of light 
 and the way of darkness, as well as his description of the way of death 
 as crooked, is a quasi-philosophical correction. 
 
 The Pythagoreans, following their master, illustrated their doctrine of 
 Two Ways by the letter y : but then we must make a correction to the 
 form of the letter, which in archaic Greek would consist of a single vertical 
 line from which the second limb diverges on the left in a curved line. 
 Thus the division into "straight" and "crooked" is earlier than that into 
 "right" and "left." From the fact that our Lord used the game word 
 aTrdryovaa for both roads, we may infer that his teaching is based on the 
 later form of the Y' When Barnabas speaks of the left-hand road as aKoXt-d 
 we have a touch of antiquity which is much more forcible than the Trovrjpd 
 of the Teaching: but then it must be noted that the latter part of the 
 Teaching is based on an opposition between "right" and "left" which seems 
 to result from holding the doctrine of the Two Ways as illustrated by 
 H. 13 
 
98 THE TEACHING OF THE APOSTLES. 
 
 the later form of the y. Lactantius finds fault with the y doctrine as not 
 being sufficiently opposed in its two parts. The difference between the Two 
 Ways did not seem to him to be great enough : the moral angle between 
 them was wider, so to speak, than the acute angle of the letter by which 
 they were denoted. The passage is an interesting one inasmuch as Lactantius 
 collects therein a number of ethical antitheses which were current for the 
 Two Ways, as east and west, virtue and vice, light and darkness, truth 
 and lying, life and death, and implies that an appointed guide stands over 
 each path'. 
 
 i. 2. There is a memory of the Teaching in Caspari Anecdota i. 197. 
 The passage is taken from a homily to the baptized and is found in a 
 Montpelier MS. It says that our Lord taught his disciples to warn men 
 " ut recederent a vitiis diaboli id est ab homicidio a furto a perjurio a 
 fornicatione ab ebrietate et ab omni vitio malo, et quod sibi non velint, 
 alii non faciant." 
 
 i. 4. Hamack has pointed out that the order of the Gospel sentences 
 here is the same as in the Diatessaron of Tatian. And such a coincidence 
 can hardly be accidental. If the text of the Teaching is uninterpolated 
 this furnishes a terminus ad qiiem for the Teaching : unfortunately the 
 coincidence occurs precisely at the point where interpolation is suspected : 
 and if that supposition can be verified we have either a terminus ad quem 
 for the revised Teaching or a terminus a quo for the date of the interpolator. 
 
 The negative form of the Golden Rule is found in Tobit, Philo, &c., it 
 is referred by the Jews to Hillel : for other references see Funk's note in 
 loc. The most important Christian instance of its use is its insertion after 
 Acts XV. 20 and 29 by Codex Bezae and 11 cursives with the Thebaic 
 and Ethiopic versions, and the support of Irenaeus and Cyprian. 
 
 The motive for the insertion is evident ; the letter sent by the Apostles 
 was in effect a part of their authorised Teaching, and nothing was more 
 inviting than to insert with the other dogmata the most striking sentence 
 which was supposed to emanate from them. The use of eVepo? for dWo^ 
 has already been suggested (see p. 79) as a possible earlier form, sub- 
 stituted for eraipcp. 
 
 1. 5. oval rm Xa/j./Sdvovn] For according to Kethuvoth 68 a, " He 
 that receiveth alms without needing the same shall come to want before 
 he dies." 
 
 A comparison with Matt. v. 25 shews that we must translate "and 
 
 ' Lact. Divin. Instit. yi. 3, "Forma quoque ipsarum viarum non ita est, ut illi putaverunt. 
 Quid enim opus est y littera in rebus contrariis atque diversis? Sed altera ilia melior con versa 
 est ad solia ortum, altera ilia deterior, ad occasum : quoniam qui veritatem ac justitiam 
 •sequitiu-, is, accepto immortalitatis praemio, perenni luce potietur: qui autem ab illo malo 
 cluce illectus praetulerit vitia virtutibus, mendacium veritati, necesse est ad occasum et tenebras 
 deferatur." 
 
THE TEACHING OF THE APOSTLES. 99 
 
 when he is in prison he shall be examined, &c." But one is tempted to 
 believe that it may have originally stood, before the Christian gloss was 
 added, "and when he is in want he shall be questioned concerning his 
 deeds." Rabbi Judah the Holy transferred the Woe of the receiver to 
 himself: " Woe is me, said he, I have given my bread to one of the 
 vulgar \" 
 
 iii. 2. /x^ 7tVoi/ op76Xo9] C£ Tert. Be Oral, xi., " Quomodo placabit patreiii 
 iratus in fratrem cum omnis ira ab initio interdicta sit nobis ? Nam et Joseph 
 dimittens fratres suos ad perdueandum pafrem, Et ne, inquit, irascimini in 
 via; nos scilicet monuit. Alias enim via cognominatur disciplina nostra." 
 
 iii. 3. It is noticeable that the apostle in 1 Cor. x. 6 — 11 follows closely 
 the sentiments given here : et? to ixt) elvai 7fj,a<; eVt^u/LtT/ra? Kaicwv Ka6m 
 KdK€lvoi...fir]Se elSoyXoXaTpat 'yii'eade...fj,r]Se '7ropvev(o/j,ev.../j,7jS6 yoyyv^ere... 
 
 iii. 10. Cf Berachoth f. 60 b, "whatever is done by the merciful is for 
 good": and Sirach ii. 4, irav o iav lira'^O^ aot Si^ai,. 
 
 iv. 1. Cf Pirqe Avoth iv. 17. "Let the fear of thy Rabbi be as the 
 fear of Heaven." 
 
 2. Cf. Firqe Avoth i. 4. "Powder thyself in the dust of the wise and 
 drink their words with thirstiness." 
 
 iv. 8. ovK ipei'i 'iSia ehao] Cf Pirqe Avoth v. 16. " There are four characters 
 in men : he that saith, mine is mine and thine is thine, is an indifferent 
 character : but some say, it is the character of Sodom : he that saith, mine 
 is thine and thine is mine, is 'am-ha-are9': mine and thine are thine, pious: 
 thine and mine are mine, wicked." 
 
 C£ also Evagrius Ponticus (Migne, Patr. Gr. xl. 1283). "Ne dicas, 
 meum hoc, et tuum illud, in Christo enim Jesu omnia communia." 
 
 iv. 10. Tov iir' d/u,<poT€poi.<; ffeov] Cf Lactantius Epit. 64. " Non sit asper 
 in filium neque in servum : meminerit quod et ipse patrem habet et dominum." 
 
 iv. 14. iv €KKKriai(f\ The public confession of sin is a Jewish doctrine 
 and practice, with a single reservation. Sins between man and man are 
 confessed publicly: sins between man and God are not to be confessed. The 
 reason of this lies in the fact that two contrary verses on the subject were 
 adduced from the Scripture : one Prov. xxviii. 13, " He that covereth his 
 sins shall not prosper"; the other Ps. xxxii. 1, "Blessed is the man whose 
 sin is covered." Naturally these texts came to the front early in connexion 
 with the day of atonement (or covering). Hence in the Mishna, Yoma c. 8, 
 " Rab Zutra the son of Tobias said. The latter refers to transgressions between 
 man and God ; and the other relates to transgressions between man and 
 his fellow," and Maimonides'^ expands the sentiment as follows: "It is also 
 very commendable in the penitent to confess before a multitude of persons 
 
 1 T. B. Bava Bathra, t. 8 a. 
 
 ^ Yad hax:hazakah, Hilkoth Teschuva 2, 
 
 13—2 
 
100 THE TEACHING OF THE APOSTLES. 
 
 and to make known before them his transgression, also to reveal to others 
 the offences between himself and his fellow: for it is said &c. (Pro v. xxviii. 13), 
 but with regard to transgressions between man and God, he ought not to 
 render himself notorious... for it is said &c. (Ps. xxxii. 1)." 
 
 Koi ov Trpoa-eXevay] Of Berachoth c. 5, "they will not rise to pray except 
 with a mind at rest," and 2 Clem. xvi. Trpoaevx^r} Se i/c kuXtj^ avvechrjaewi 
 eK Oavdrov pverai. 
 
 vi. 3. aTTo Be Tov elScoXoOvrov] The question of the lawfulness of idol- 
 meats was a burning one both in Jewish and Christian circles. For the former 
 note that Rabbi Akiba' maintained that meat which was about to be brought 
 into heathen worship was lawful, but that which comes from it is forbidden 
 because it is like the sacrifices of the dead^. Amongst the Christians it 
 was one of the early dividing lines between party and party, as we see from 
 Justin and still more from Apoc. ii. 14, where those persons are attacked 
 who have what is called the SiSay^t) 'BaXad/j, and who teach people to eat 
 meat offered to idols. Was this a book or merely a doctrine" ? 
 
 vii. 4. This rule probably suggested Tertullian's statement that even 
 Cornelius who was so suddenly received into fellowship had fasted before 
 his baptism. " Granted that upon the centurion Cornelius, even before baptism, 
 the honourable gift of the Holy Ghost, together with the gift of prophecy 
 besides, had hastened to descend, we see that his fasts had been heard." 
 
 viii. 1. Opposition to the details of surrounding religions is a notice- 
 able feature of Eastern religious movements. Sale in his preface to the 
 Koran, § 4, notes as follows: "Al Kazwini relates that when Mohammed 
 came to Medina and found the Jews there fasted on the day of Ashura 
 (=day of atonement) he asked them the reason of it: and they told him 
 it was because on that day Pharaoh and his people were drowned, Moses 
 and those who were with him escaping: whereupon he said that he bore 
 a nearer relation to Moses than they and ordered his followers to fast on 
 that day. However it seems afterwards he was not so well pleased in 
 having imitated the Jews herein: and therefore declared that, if he lived 
 another year, he would alter the day, and fast on the ninth, abhorring so 
 near an agreement with them." And Bosworth Smith thinks that it was 
 
 ^ Avoda Sara, ii. 3. 
 
 ? Ps. cvi. 28. 
 
 3 The subject certainly suggests something like a book: but there is a salutary warning 
 given by Stieren, in a note on the first Pfaff fragment of Irenaeus, which I am not deterred 
 from repeating by the thought that I may have sinned against it myself. "Nee enim earn in 
 opinionem descendimus quod ubicunque apud veteres St5a<TKa\la i-woaroXiK-i,, Tofis, Smri^e!.!, Sm- 
 rayal, SMTay/xara tQv diroaToXup, irroKal, TvpourdynaTa, Trapd5o(ns, Tvapabbam diroaToKiKal, Siaro^eis 
 €iayy(\iKa.l, TrupaSoats eiayycXiK-fi, ciayyeKiKhv Kripvypa, K-/ipvyjj.a tQv aTroaToKuv, iKKKrj(naaTiKT] 
 diSaaKuXia, Kaixhv rijs dXriBelas, Ka.vwv t9,s ivlariat, Kavi)v ttjs Xurmpylas, vliiuixa tou Secnrdrov, 
 TvapayyiXfiara tQ>v avo<rTo\uv, diSaxal et quae alia sunt, memorentur, certi quidam libri sunt in- 
 telligendi ad quos respiciatur." 
 
THE TEACHING OF THE APOSTLES. 101 
 
 a similar antagonism that led Mohammed to forbid the use of wine, 
 because it was a sacred Christian symbol. 
 
 The terras "they fast on the second and fifth days" are the exact 
 equivalent of ^^J^ni ^JC'^ of the Mishna {Taanith ii. 9). 
 
 The early Fathers deduce the authority of the weekly fasts from the 
 words of our Lord : " Days will come that the bridegroom shall be taken 
 from them... then shall they fast in those days," viz. the day of the 
 betrayal and the day of the crucifixion. Cf Epiphanius and Tertullian 
 Be Abst. 2. Wednesday and Friday are joy-days with the Rabbis, since 
 they appoint the first for the wedding-day of virgins, the second for that of 
 widows. 
 
 viii. 3. The Jews prove the threefold prayer by an acrostic use of 
 the Shema: thus 
 
 fvVy iht:) n]l^ 
 n^n^y nnjD nnnti^ 
 
 Bingham remarks {Antiq. i. 661) : " Cyprian indeed recommends these 
 hours of prayer, but he does not as much as once suggest that the Church 
 had then by any rule made these the stated hours of public devotion"! 
 It is true that the Teaching does not specify the hours ; probably there 
 was already when the Teaching was written a traditional sanctity attached 
 to the third, sixth and ninth hours. Tertullian almost says as much in 
 De Abstimntia c. 8, "The third hour is demonstrated as an hour of prayer, 
 about which hour it was that they who had received the initiatory gift 
 of the Holy Spirit were held for drunkards, and the sixth at which Peter 
 went up on the roof : the ninth at which he entered the temple : why 
 should we not understand that with absolutely perfect indifference we 
 must pray always everywhere and at every time ? Yet still these three 
 hours, as being more marked in things human, which divide the day, which 
 distinguish businesses, which re-echo the public ear, have likewise ever 
 been of special solemnity in divine prayers." 
 
 ix. 2. We shall shew under xi. 9 that the writer of the Teaching- 
 formulates a rule based on Ezek. xxxiv. 2, 8. There are traces of the 
 use of this chapter in the thanksgiving of the Agape. "My servant David" 
 is an expression for the Messiah in this chapter, and should be compared 
 with " the holy vine of David thy servant." As to the holy vine itself 
 that is the "plant of renown" mentioned at the close of the chapter; 
 the connexion made by early Christian commentators may be seen by 
 Theodoret's note on this passage : ' Avaa-Tijaco avToi<; (pvTov eipi]vrj<; ei? 
 ovofia. TOVTO Kol 6 7rpo<f>7JT7]<; 'Hcraifa? \eyei,, ^^eXevaerai pd^Boi sk t^? 
 
102 THE TEACHING OF THE APOSTLES. 
 
 pi^ri<; 'leero-al koX avOo'^ e/c t^? pt?'?? dva^tjaerai, koI eTravaTravaeraL tir 
 avTov TTvevfia rov 6eov...rovTO epfxr^vevaiv 6 KvpiO'; e'^r], E^tu eifii a/XTreXo? 
 rj d\7]6ivrl KT€. 
 
 ix. 4. Here again we have an oblique reference to Ezekiel, according 
 to whom the Lord's sheep have been scattered " on every mountain," eV 
 vravrl opei, and on every high hill ; and a promise is given that they 
 shall be gathered together again under one Shepherd. This is the basis 
 of the words "gathered together from the ends of the earth" in the 
 Teaching. And one is inclined to believe that the original form of the 
 prayer must have been, " As thy sheep were scattered on the mountains, 
 so may they be gathered from the ends of the earth." A happy change 
 would then have given us the most beautiful sentence in the Teaching, 
 only I still think, in spite of Dr Taylor's reference to the "spread of 
 corn in the top of the mountains" that "bread scattered on the mountains" 
 is a little harsh. 
 
 ix. 5. /j,T]BeU Se ^ayeTco] corresponds exactly to the Levitical regulation 
 that no person must eat of the passover except the circumcised. 
 
 Tolv Kval] Cf. Tert. de praescr. haer. c. xli. " Also the heathen, if they 
 come in, they will cast that which is holy to the dogs." The interpretation 
 must have lingered long in the Church, however unnatural it may be ; 
 there is a curious catacomb epitaph on one Tharsicius who was martyred 
 while running off with the elements of the eucharist ; 
 
 " Ipse animam potius voluit dimittere caesus 
 Prodere quam canibus rabidis caelestia membra." 
 
 V. 2. Cf Psalms of Solomon, vii. 5, iv tS KaTaa-Krjvovv to ovofia ev 
 p,ecra> r}/ioov e\e7j07ja6fie9a. 
 
 X. 6. TcD $€m Aa/3t'S] It has been already stated that there is no reason 
 for deserting the text of the MS. tw 6ew Aa/3iS. To vindicate it, it is only 
 necessary to shew that it is not a lapsus calami. And this will be apparent 
 when we shew that Barnabas defends the doxology as we have it in the 
 Teaching. They evidently derive their reasoning from the verse " If David 
 call him Lord, how is he his Son ? " and from similar passages in which 
 the word Kupio'i is used in the Old Testament of Christ, Kvpio<i being 
 regarded as the equivalent of 6e6^. Thus Barnabas says c. xii. "When 
 they are about to say that Christ is the Son of David, David himself 
 prophesies in fear and in imderstanding of the error of the sinners, 'The 
 Lord said unto my Lord, &c.' — Ye see how David calls him Lord, and 
 does not call him Son." We must not of course assume that there is any 
 direct reference to the doxology in the Teaching, but we may be almost 
 sure that if Barnabas had a copy of the Teaching the text would have 
 stood as it does in the Jerusalem Codex. 
 
THE TEACHING OF THE APOSTLES. 103 
 
 For similar reasoning see Justin, Dial. 83. 
 
 X. 6, 7. 'Sl(Tavva....''Afiriv'\ Plumptre makes the following remark in 
 Smith's Dictionary of Christian Antiquities: "The agreement of the four 
 great families of liturgies implies the substratum of a common order. To 
 that order may well have belonged the Hebrew words Hallelujah, Amen, 
 Hosanna, Lord of Sabaoth." An interesting prediction when viewed in the 
 light of the Teaching. 
 
 The Hallelujah was suggested by the singing of the so-called Hallel- 
 Psalms at the Passover. For the eucharistic Amen cf 1 Cor. xiv. 16, ttib? 
 epel TO 'Afirjv iirl ry afj euxo-pt'O-T^'} ', but it was not confined among the 
 Jews to the Passover service, nor amongst the Christians to the Agape. 
 The Rabbis decla.red that the reward of him that said the Amen was 
 greater than that of him that recited the prayer. 
 
 The Hosanna of the primitive service is taken directly from the cxviiith 
 Psalm, which was sung at the Passover Table. For Lord of Sabaoth 
 we have SecnroTa •n-avTo/cparop in c. x. 3. For this is the common rendering 
 of the Hebraism in the text of the LXX. 
 
 xi. 3. The Greek Church preserves the memory of this extended 
 apostolate by adding in the Menology the title of apostle to nearly every 
 sub-apostolic name in the New Testament. 
 
 xi. 6. Cf T. B. Bava Bathra 9 a. "A poor man who is tramping from place 
 to place is to be supplied with a loaf of a pundion (in value) when four measures 
 of wheat are to be had for a shekel": and 2 Cor. vi. 10 w? tttcoxoi, ttoXXoik; Be 
 TrXoi/Ttfoz/re?. The rule in the text is probably proved from Is. i. 23, part of 
 which is quoted in the table of sins : at all events this is what Justin uses to 
 prove it by. Dial. 82, " We are eager to discourse on the Scriptures but not 
 from love of money or praise or pleasure. We stand convicted on none of these 
 heads. We would not live as your rulers whom God reproaches in Isaiah i. 23." 
 
 xi. Cf. Justin, Dial. 82. " Even to the present time there are amongst us 
 prophetic charismata: from which fact even you ought to understand that 
 what anciently existed among your people has been transferred to ours." 
 
 xi. 9. ou (f)dyeTai, air avTrj'i'] Dr Taylor notes that "the history of the 
 Agape throws light... upon the imperfectly understood passage of 2 Pet. ii. 13." 
 The passage referred to is as follows : " Spots and blemishes are they, revelling 
 in THEIR love-feasts (read d'ya-jraK not dTrdrai'!), feasting themselves along with 
 you," which they ought not to do, the love-feast being of their own appointing. 
 The passage which corresponds to this in Jude is in one respect not so striking, 
 inasmuch as it has omitted the difficult " their " before " love-feasts." Hence 
 Dr Taylor thinks " 2 Peter has every appearance of priority." The text of Jude 
 has in some copies been changed from vp,Q}v to avroSv ; but we must not make 
 too much of this, for if Jude has apparently dropped something, he has also 
 added words which throw light on the subject, " feeding themselves fearlessly." 
 
104 TEE TEACHING OF THE APOSTLES. 
 
 Now this word "themselves" is just as important as the word "their" in 2 Pet., 
 for it indicates the point of the offence. And it does more than this : it 
 indicates the origin of the prohibition, namely the well-known 34th chapter 
 in Ezekiel\ The shepherds are feeding themselves when they ought to be 
 feeding the flock. Every rule in the Teaching is based on some Old Testament 
 prohibition. We must not assume a necessary acquaintance on the part of 
 either 2 Peter or Jude with our Teaching : for (1) the rule might be an 
 oral one, (2) it might be, and probably was, a Jewish regulation as well as 
 a Christian one. But let it stand for a suspicion and see whether we can put 
 another suspicion with it. It has been pointed out that the words ot)? he 
 iXeijaeii; are added in the Apostolical Canons after oii)? Be eXe^fet? in c. ii. 7 
 of the Teaching : and the words would so easily have been omitted by a 
 transcriber, that they might more easily have fallen out than have been 
 inserted. Funk accordingly adds them in brackets and notes the reference to 
 Jude ; but he does not note that there are MS3. of Jude which read oO? 
 /u.ev iXey^ere BiaKpi.vofj,ei'ov<;, ov<i Se eXedre eK TTvpo^ dpird^ovTef;. How did 
 these two ideas come here in this conjunction, running so parallel to the 
 Teaching ? Are the words 01)9 fJt-ev eXeyx^re only a scribe's addition from the 
 Teaching ? but in that case we have manuscripts of Jude quoting the Teaching 
 while at the same time manuscripts of the Canons, which is much the same 
 as saying the Teaching, are quoting Jude. This is, to say the least, unlikely, 
 and when we recall the fact that Jude dwells upon a rule which is certainly 
 found in the Teaching concerning prophets who feed themselves, is there 
 any solution more natural than to suppose that the MSS. referred to have 
 preserved the correct reading in Jude, that the epistle of Jude is quoting the 
 Teaching in a recension which contained chapters ii. and xi. of our form, 
 or at least very similar matter^? And is not this view supported by the 
 17th verse in which Jude bids his readers remember the words which were 
 spoken aforetime by the Ajwstles of the Lord ; how they said that in the 
 last time, &c. ? The Teaching which Jude employed was then a Teaching 
 of the Apostles and contained matter corresponding to our chapters ii. xi. 
 and xvi. This conclusion helps to raise the date of the Teaching and even 
 more to depress the date of Jude. The earliest quotations of the epistle of 
 
 ' Plumptre's note on this is near the solution, though not literal enough. " These teachers 
 
 came in like the false shepherds of Ezek. xxxiv. to feed themselves, i.e. to indulge their 
 
 own lusts in defiance of authority." But the authority was not, as he suggested, the authority 
 of the true pastors of the Church, but a modest treatise on the Christian religion. 
 
 ^ Dr Hort prints the text of Codex B in his Greek Testament Kal ovs tiiv iXeare diaKpim- 
 Itivom ffcifere 4k wvpbs apird^ovTes, oOs di iXtdre ip <l>oj3<{). His note on the passage is felicitous 
 in the suspicion that there is a primitive corruption in the text, and that the weak spot is in 
 the first AeSre of the passage as given by N and B. But his criticism on the iXiyx^re which 
 is found in A C* 13 Vulg. Memph. Arm. Aeth. is unfortunate. " The smooth reading of A and G 
 lias every appearance of being a correction to the diflieult double iXeare of N and B." 
 
THE TEACHING OF THE APOSTLES. 105 
 
 Jude are African and Alexandrian, which should be noted as regards the 
 Teaching. That the epistle should have copied the Teaching is not sur- 
 prising when we remember that it uses freely both the book of Enoch and 
 the Ascension of Moses. 
 
 xi. 10. OS S' av etTTj?] A curious illustration of these points will be 
 found in the respect still paid in the East to wandering religionists. An 
 English writer upon Russia notes as follows : " These (eremites) they take 
 as prophets and men of great holiness, giving them a liberty to speak 
 
 what they list without any controlment and if any of them take some 
 
 piece of sale-ware from any man's shop as he passeth by, to give where 
 he list, he thinketh himself much beloved of God, and much beholden to 
 the holy man for taking it in that sort." Fletcher, Russian Commonwealths, 
 p. 119, quoted in Stanley, Eastern Church, p. 439. 
 
 xii. 3. T€'xylT7)<; wv} It is well known that every Jewish Rabbi learned 
 a trade. The Midrash on Eccles. ix. 9 paraphrases as follows, " Behold 
 thy life with the wife whom thou lovest ; i.e. look out for a trade along 
 with the Divine study that thou lovest." 
 
 xii. 5. 'x^pia-ri/j-TTopo'i] It should be pointed out that this word is in- 
 troduced as a contrast to ^pt,(TTiav6<; : that no idle person may live with 
 you as a Christian, " and if he will not do this, he is a Christmonger." 
 
 Hence we may quote Ps.-Ignat. ad Trail, c. 6, elal yap Tive<; ov Xpi- 
 
 (TTiavoi, dXXd 'x^piarefi'tropoi, with some confidence that the writer was 
 acquainted with the Teaching. 
 
 xiii. 5. eav a-irlav Trot^? Kre^ Cf. Philo ii. 233, KeKevet yap toi)? 
 (jiTOTTOtovvTa'i diro Trayrc? <TTear6<: re Kal ^vpdfj,aTO<: dprov a<f>aipelv a7rap-)^7]V 
 et? Upiaiv yprjaiv ■7rpovoov/J,evo<; u/j,a Kal rJj? et? evae^eiav dyovarj'; oBov 
 vofiCfJia) SiSaaKaXia. Bevrepov Se TrpocrrdTTei Kal diro t^? dWr)^ aTracrrj'; kttj- 
 aeai'i dTrdpyeaOai Kad' eKacrTriv /lev 'Krjvbv olvov KaO eKaaTrjv Be aXoova 
 <71t6p T6 Kal Kpidrjv' o/xoteu? Be i^ iXaiwp eKaiov KTe. 
 
 Id. ii. 234. oj? yovv rjyeixocn (j}6pov<; diro iravTO'; fiepov; KTTjaeo)^ BiBoaOai 
 KeXevei. 
 
 Kara rr^v ivToXrjv] Cf. Sir. xxix. 9, %a/3ti' ivToXr}<; dvnXa^ov 
 TrevTjTO^. 
 
 xiv. 1. Dr Taylor connects this KvptaKrj Kvplov "Lord's lord's-day" with 
 a-dj3/3aTov Kvpiov of the Old Testament. 
 
 This would imply that a substitute had been found for the Sabbath 
 as well as for the weekly fasts by the law of antagonism. And there is 
 some evidence to point this way. But I am inclined to suspect that the 
 matter is not quite so simple, and that the genesis of the KvpiaK-ij is in 
 another direction. 
 
 We have abundant evidence in the Teaching and in the Scripture to 
 shew the link between the Passover and the Agape. What has become of 
 H. 14 
 
106 THE TEACHING OF THE APOSTLES. 
 
 another Jewish service which surpasses this in solemnity ? did the early 
 Christians drop the Day of Atonement at once on grounds indicated in 
 the epistle to the Hebrews ? or did it linger as an annual solemnity amongst 
 those Christians who stood nearest to the earlier belief? And even if it 
 was at once discarded as a Christian fast on the ground that Christ had 
 once suffered, was there nothing put in its place ? It seems to me that 
 there are some things which seem to suggest that the memory of the 
 Day of Atonement survives in the KvpiaKTJ of the Teaching and the 
 Apocalypse. 
 
 In the first place note that in Apoc. i. 10 our Lord appears in the high- 
 priestly dress {■rroSrjpr]';) which as well as the language concerning redemp- 
 tion " through his own blood " suggests the Day of Atonement. Barnabas 
 c. vii. confirms this when, in allegorizing on the Day of Atonement and 
 the two goats, he says "They shall see him in that day wearing the 
 TToSijpr]^." We may therefore render the passage in the Apocalypse "I was 
 in the Spirit on the day of atonement " without doing violence to the 
 sense. If some would prefer to see in the words a reference to the day 
 of judgment, even this is not excluded by our interpretation, since the 
 Day of Atonement is a rehearsal of the day of judgment and is so called 
 by the Jews. Its name in the Talmud is simply Yoma, " The Day " of 
 the year as distinguished from all other days : and it is counted as a great 
 sabbath. 
 
 Now the principal feature of the Day of Atonement beyond the sacrifices 
 and prayers is the necessity of personal reconciliation between man and 
 man : without this the Day of Atonement does not atone'. And this is 
 precisely what is so emphatically required in the Teaching, "Let no 
 man who has a controversy with his fellow meet with you, until they be 
 reconciled." . 
 
 The injunction to meet and break bread is perhaps an antagonistic 
 development, on the principle of not fasting with the hypocrites; for Yom 
 Kippur is the most solemn fast of the Jewish year. 
 
 While I would not go so far, then, as to maintain positively that 
 KvpiaKTj Kvpiov in the Teaching stands for the Day of Atonement, it 
 seems to me that there is much in the latter that throws light on the 
 former. 
 
 siv. 2. The sacrifice here spoken of is prayer: so expressly Ps.-Cypr. 
 de aleat, "Ne impediatur oratio vestra," which is a quotation either from 
 our Teaching or a similar one : and Tertullian AjmI. 80, " that costly and 
 noble sacrifice of prayer," also adv. Marcionem iv. 1 with especial refer- 
 ence to Malachi i. 11 : " Quoniam a solis ortu usque ad occasum glori- 
 
 1 " Transgression between man and his fellow the Day of Atonement did not expiate, until 
 hia fellow be reconciled." Mishna, Yoma, viii. 9. 
 
THE TEACHING OF THE APOSTLES. 107 
 
 ficatum est in nationibus nomen meum et in onani loco sacrificium 
 nomine meo offertur et sacrificium mundum scilicet simplex oratio de 
 conscientia pura." 
 
 XVI. 8. eTravd} tuiv ve<^e\wv\ Cf. Justin Dial. 120, eXrjXvOe Toiyapovv 
 to? Kai ev TToXXot? eTreBei^afiev, Kai TrpocrBoKaTai, irakcv Trapiaeadai, iiravw 
 rwv ve^eXcSv 'Irjarovi;. 
 
 CAMBRIDGE : PRINTED BY C. J. CLAY, M.A. AND SONS, AT THE UNIVERSITY PRESS. 
 
• ^ • i f - / ft ^ * > '^p 
 
 PLATE I. Fol. 76 a 
 
V ^ 
 
 SS d d V ^ .AJ^ ^-np^. ryrvum j)r'r^^ ^)> i\ «»5t*A0 -7P»i» ^-T f h'^p 
 
 PLATE II. Fol. 76 b 
 
, f ' \\ \ \ /\ \'V > '/I -rr 
 
 -;;?«Wo//-tX -W* ^ ^ y 1 1 o^yo fr/C« TT • fer^ W O (Nr^l <a^ r^ 
 
 PLATE III. Fol. 77 a 
 
,v 
 
 
 
 
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^^uud^^i o « •• • '***'>^** ■ 6^ •^^-***' **• -TTo ^ f <■«* • '>^o -rr*^- <f Art] 
 
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 PLATE V. Fol. 78 a 
 
n" "TTO "tV^ / 4>y<* I ^o 3 JUL errj 1 *rriT» >uul) « C?lfr '^ 
 
 
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 PLATE VI. Fol. 78 b 
 
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 fr***! 
 
 
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 PLATE VII. Fol. 79 a 
 

 
 
 
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 ? «&^4«) *4<P tiLtcotaj V ♦<>'{'n(»'* ''' K* •r^;ii«r«iO tw/* o^ TTf* >/• »« a 
 
 PLATE VIII. Fol. 79 D 
 

 
 
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 PLATE X. Fol. 801) 
 
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