ΒΑΡΝΑΒΑ ΕΠΙΣΤΟΛΗ

 I 1. Χαίρετε υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ. 2. Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶ

 II 1. Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου. 2. τῆς οὖν

 III 1. Λέγει οὖν πάλιν περὶ τούτων πρὸς αὐτούς· Ἱνατί μοι νηστεύετε, λέγει κύριος, ὡς σήμερον ἀκουσθῆναι ἐν κραυγῇ τὴν φωνὴν ὑμῶν; οὐ ταύτην τὴν μηστε

 IV 1. Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν. φύγωμεν οὖν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτ

 V 1. Εἰς τοῦτο γὰρ υπέμεινεν ὁ κύριος παραδοῦναι τὴν σάρκα εἰς καταφθοράν, ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶμεν, ὅ ἐστιν ἐν τῷ αἵματι τοῦ ῥαντίσματος

 VI 1. Ὅτε οὖν ἐποίησεν τὴν ἐντολήν, τί λέγει; Τίς ὁ κρινόμενός μοι; ἀντιστήτω μοι· ἢ τίς ὁ δικαιούμενός μοι; ἐγγισάτω τῷ παιδὶ κυρίου. 2. οὐαὶ ὑμῖν, ὅ

 VII 1. Οὐκοῦν νοεῖτε τέκνα εὐφροσύνης, ὅτι πάντα ὁ καλὸς κύριος προεφανέρωσεν ἡμῶν, ἵνα γνῶμεν, ᾧ κατὰ πάντα εὐχαριστοῦντες ὀφείλομεν αἰνεῖν. 2. εἰ οὖ

 VIII 1. Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρίαι τέλειαι, καὶ σφάξαντας κατακαίεν, κ

 IX 1. Λέγει γὰρ πάλιν περὶ τῶν ὠτίων, πῶς περιέτεμεν ἡμῶν τὴν καρδίαν. λέγει κύριος ἐν τῷ προφήτῃ· Εἰς ἀκοὴν ὠτίου ἡπήκουσάν μου. καὶ πάλιν λέγει· Ἀκο

 X 1. Ὅτι δὲ Μωϋσῆς εἶπεν· Οὐ φάγεσθε χοῖρον οὔτε ἀετὸν οὔτε ὀξύπτερον οὔτε κόρακα οὔτε πάντα ἰχθύν, ὃς οὐκ ἔχει λεπίδα ἐν ἑαυτῷ, τρία ἔλαβεν ἐν τῇ συν

 XI 1. Ζητήσωμεν δέ, εἰ ἐμέλησεν τῷ κυρίῳ προφανερῶσαι περι τοῦ ὕδατος καὶ περὶ τοῦ σταυροῦ. περὶ μὲν τοῦ ὕδατος γέγραπται ἐπὶ τὸν Ἰσραήλ. πῶς τὸ βάπτι

 XII 1. Ὁμοίως πάλιν περὶ τοῦ σταυροῦ ὁρίζει ἐν ἄλλῳ προφήτῃ λέγοντι· Καὶ πότε ταῦτα συντελεσθήται; λέγει κύριος· ὁταν ξύλου αἷμα στάξῃ. ἔχεις πάλιν πε

 XIII 1. Ἴδωμεν δὲ εἰ οὗτος ὁ λαὸς κληρονομεῖ ἢ ὁ πρῶτος, καὶ εἰ ἡ διαθήκη εἰς ἡμᾶς ἢ εἰς ἐκείνους. 2. ἀκούσατε οὖν περὶ τοῦ λαοῦ τί λέγει ἡ γραπή· Ἐδε

 XIV 1. Ναί. ἀλλὰ ἴδωμεν, εἰ ἡ διαθήκη, ἣν ὤμοσεν τοῖς πατράσιν δοῦναι τῷ λαῷ, εἰ δέδωκεν. δέδωκεν· αὐτοὶ δὲ οὐκ ἐγένοντο ἄξιοι λαβεῖν διὰ τὰς ἁμαρτίας

 XV 1. Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον· Καὶ ἁγιασατε τὸ σάββατον

 XVI 1. Ἔτι δὲ καὶ περὶ τοῦ ναοῦ ἐρῶ ὑμῖν, ὡς πλανώμενος οἱ ταλαίπωροι εἰς τὴν οἰκοδομὴν ἤλπισαν, καὶ οὐκ ἐπὶ τὸν θεὸν αὐτῶν τὸν ποιήσαντα αὐτούς, ὡς ὄ

 XVII 1. Ἐφ’ ὅσον ἦν ἐν δυνατῷ καὶ ἁπλότητι δηλῶσαι ὑμῖν, ἐλπίζει μου ἡ ψυχὴ τῇ ἐπιθυμίᾳ μου μὴ παραλελοιπέναι τι τῶν ἀνηκόντων εἰς σωτηρίαν. 2. ἐὰν γὰ

 XVIII 1. Μεταβῶμεν δὲ καὶ ἐπὶ ἑτέραν γνῶσιν καὶ διδαχήν. Ὁδοὶ δύο εἰσὶν διδαχῆς καὶ ἐξουσίας, ἥ τε τοῦ φωτὸς καὶ ἡ τοῦ σκότους. διαφορὰ δὲ πολλὴ τῶν δ

 XIX 1. Ἡ οὖν ὁδὸς τοῦ φωτός ἐστιν αὕτη· ἐάν τις θέλων ὁδὸν ὁδεύειν ἐπὶ τὸν ὡρισμένον τόπον, σπεύσῃ τοῖς ἔργοις αὐτοῦ. ἔσιν οὖν ἡ δοθεῖσα ἡμῖν γνῶσις τ

 XX 1. Ἧ δὲ τοῦ μέλαος ὁδός ἐστιν σκολιὰ καὶ κατάρας μεστή. ὁδὸς ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾗ ἐστιν τὰ ἀπολλύντα τὴ ψυχὴν αὐτῶν· εἰδωλολατ

 XXI 1. Καλὸν οὖν ἐστὶν μαθόντα τὰ δικαιώματα τοῦ κυρίου, ὅσα γέγραπται, ἐν τούτοις περιπατεῖν. ὁ γὰρ ταῦτα ποιῶν ἐν τῇ βασιλείᾳ τοῦ θεοῦ δοξασθήσεται·

Chapter I.—After the salutation, the writer declares that he would communicate to his brethren something of that which he had himself received.

All hail, ye sons and daughters, in the name of our Lord2    The Cod. Sin. has simply, “the Lord.” Jesus Christ, who loved us in peace.

Seeing that the divine fruits3    Literally, “the judgments of God being great and rich towards you;” but, as Hefele remarks, δικαίωμα seems here to have the meaning of righteousness, as in Rom. v. 18. of righteousness abound among you, I rejoice exceedingly and above measure in your happy and honoured spirits, because ye have with such effect received the engrafted4    This appears to be the meaning of the Greek, and is confirmed by the ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads “thus,” instead of “because,” and separates the clauses. spiritual gift. Wherefore also I inwardly rejoice the more, hoping to be saved, because I truly perceive in you the Spirit poured forth from the rich Lord5    The Latin reads, “spirit infused into you from the honourable fountain of God.” of love. Your greatly desired appearance has thus filled me with astonishment over you.6    This sentence is entirely omitted in the Latin. I am therefore persuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound7    The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld. by the strictest obligation to love you above my own soul, because great are the faith and love dwelling in you, while you hope for the life which He has promised.8    Literally, “in the hope of His life.” Considering this, therefore, that if I should take the trouble to communicate to you some portion of what I have myself received, it will prove to me a sufficient reward that I minister to such spirits, I have hastened briefly to write unto you, in order that, along with your faith, ye might have perfect knowledge. The doctrines of the Lord, then, are three:9    The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek. the hope of life, the beginning and the completion of it. For the Lord hath made known to us by the prophets both the things which are past and present, giving us also the first-fruits of the knowledge10    Instead of “knowledge” (γνώσεως), Cod. Sin. has “taste” (γεύσεως). of things to come, which things as we see accomplished, one by one, we ought with the greater richness of faith11    Literally, “we ought more richly and loftily to approach His fear.” and elevation of spirit to draw near to Him with reverence.12    Instead of, “to Him with fear,” the reading of Cod. Sin., the Latin has, “to His altar,” which Hilgenfeld adopts. I then, not as your teacher, but as one of yourselves, will set forth a few things by which in present circumstances ye may be rendered the more joyful.

I 1. Χαίρετε υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ. 2. Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ’ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν· οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε. 3. διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι, ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ’ ὑμᾶς. οὕτω με ἐξέπληξεν ἐπὶ ὑμῶν ἡ ἐμοὶ ἐπιποθήτη ὄψις ὑμῶν. 4. πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’ ἐλπίδι ζωῆς αὐτοῦ. 5. λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ’ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν. 6. Τρία οὖν δόγνατά ἐστιν κυρίου· ζωῆς ἐλπίς, κρίσεως, ἀρχὴ καὶ τέλος πίστεως ἡμῶν· καὶ δικαιοσύνη, καὶ ἀγαλλιάσεως ἔργων δικαιοσύνης μαρτυρία. 7. ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ’ ἕκαστα βλέποντες ἐνεργούμενα, καθὼ ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ. 8. ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ’ ὡς εἷς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δι’ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.