Full text of "The Apostolic fathers : comprising the Epistles (genuine and spurious) of Clement of Rome, the Epistles of S. Ignatius, the Epistles of S. Polycarp, the Martyrdom of S. Polycarp, the Teaching of the Apostles, the Epistle of Barnabas, the Shepherd of Hermas, the Epistle to Diognetus, the Fragments of Papias, the Reliques of the elders preserved in Irenaeus ; revised texts"

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Digitized by the Internet Archive
in 2006 with funding from
National Institute for Newman Studies

httos://archive.org/details/a590752000clemuoft

THE APOSTOLIC FATHERS.

MACMILLAN AND CO., Liutrrep
LONDON * BOMBAY + CALCUTTA
MELBOURNE

THE MACMILLAN COMPANY
NEW YORK + BOSTON * CHICAGO
DALLAS * SAN FRANCISCO

THE MACMILLAN CO. OF CANADA, Lrp.
TORONTO

ΠΗ APOSTOLIC FATHERS

COMPRISING

THE EPISTLES (GENUINE AND SPURIOUS)

OF CLEMENT OF ROME, THE EPISTLES OF S. IGNATIUS,
THE EPISTLE OF S. POLYCARP, THE MARTYRDOM OF 5. POLYCARP,
THE TEACHING OF THE APOSTLES, THE EPISTLE OF
BARNABAS, THE SHEPHERD OF HERMAS,

THE EPISTLE TO DIOGNETUS, THE FRAGMENTS OF PAPIAS,
THE RELIQUES OF THE ELDERS PRESERVED IN IRENAUS.

REVISED TEXTS

WITH SHORT INTRODUCTIONS AND
ENGLISH TRANSLATIONS

BY THE LATE

} BO TAGHTFOOT, D:D. D.C:L, LL.D,
LORD BISHOP OF DURHAM,

EDITED AND COMPLETED BY

J. R. HARMER, D.D,,

LORD BISHOP OF ROCHESTER,
SOMETIME CHAPLAIN TO THE BISHOP OF DURHAM.

PUBLISHED BY THE TRUSTEES OF THE LIGHTFOOT FUND.

MACMILLAN AND CO., LIMITED
ST MARTIN’S STREET, LONDON

Ι912

First Editiow 1891. Reprinted 1893, 1898, 1907, 1912

EXTRACT FROM THE LAST WILL AND TESTAMENT OF THE
LATE JOSEPH BARBER LIGHTFOOT, LORD BISHOP OF
DURHAM.

“1 bequeath all my personal Estate not hereinbefore other-
“wise disposed of unto [my Executors] upon trust to pay and
“transfer the same unto the Trustees appointed by me under
“and by virtue of a certain Indenture of Settlement creating
“a Trust to be known by the name of ‘The Lightfoot Fund
“for the Diocese of Durham’ and bearing even date herewith
“but executed by me immediately before this my Will to be
“administered and dealt with by them upon the trusts for the
“purposes and in the manner prescribed by such Indenture of
“ Settlement.”

EXTRACT FROM THE INDENTURE OF SETTLEMENT OF ‘THE
LIGHTFOOT FUND FOR THE DIOCESE OF DURHAM.’

“WHEREAS the Bishop is the Author of and is absolutely
“entitled to the Copyright in the several Works mentioned in
“the Schedule hereto, and for the purposes of these presents he
“has assigned or intends forthwith to assign the Copyright in
“all the said Works to the Trustees. Now the Bishop doth
“hereby declare and it is hereby agreed as follows : —

“The Trustees (which term shall hereinafter be taken to
“include the Trustees for the time being of these presents) shall
“stand possessed of the said Works and of the Copyright there-
“in respectively upon the trusts following (that is to say) upon
“trust to receive all moneys to arise from sales or otherwise
“from the said Works, and at their discretion from time to time

vi EXTRACT FROM

“to bring out new editions of the same Works or any of them,
“or to sell the copyright in the same or any of them, or
“otherwise to deal with the same respectively, it being the
“intention of these presents that the Trustees shall have and
“may exercise all such rights and powers in respect of the said
“ Works and the copyright therein respectively, as they could or
“might have or exercise in relation thereto if they were the
“ absolute beneficial owners thereof...

“'The Trustees shall from time to time, at such discretion as
“aforesaid, pay and apply the income of the Trust funds for or ,
“towards the erecting, rebuilding, repairing, purchasing, endow-
“ing, supporting, or providing for any Churches, Chapels,
“Schools, Parsonages, and Stipends for Clergy, and other
“ Spiritual Agents in connection with the Church of England
“and within the Diocese of Durham, and also for or towards
“such other purposes in connection with the said Church of
“England, and within the said Diocese, as the Trustees may in
“their absolute discretion think fit, provided always that any
“payment for erecting any building, or in relation to any other
“works in connection with real estate, shall be exercised with
“due regard to the Law of Mortmain; it being declared that
“nothing herein shall be construed as intended to authorise any
“act contrary to any Statute or other Law...

“In case the Bishop shall at any time assign to the Trustees
“any Works hereafter to be written or published by him, or any
“Copyrights, or any other property, such transfer shall be held
“to be made for the purposes of this Trust, and all the pro-
“visions of this Deed shall apply to such property, subject
“nevertheless to any direction concerning the same which the
“ Bishop may make in writing at the time of such transfer, and
“in case the Bishop shall at any time pay any money, or transfer
“any security, stock, or other like property to the Trustees, the
“same shall in like manner be held for the purposes of this
“ Trust, subject to any such contemporaneous direction as afore-
“said, and any security, stock or property so transferred, being
“of a nature which can lawfully be held by the Trustees for the

BISHOP LIGHTFOOT’S WILL. Vil

“purposes of these presents, may be retained by the Trustees,
“although the same may not be one of the securities herein-
“after authorised.

“The Bishop of Durham and the Archdeacons of Durham
“and Auckland for the time being shall be ex-officio Trustees,
“and accordingly the Bishop and Archdeacons, parties hereto,
“and the succeeding Bishops and Archdeacons, shall cease to be
“Trustees on ceasing to hold their respective offices, and the
“number of the other Trustees may be increased, and the
“power of appointing Trustees in the place of Trustees other
“than Official Trustees, and of appointing extra Trustees, shall
“be exercised by Deed by the Trustees for the time being, pro-
“vided always that the number shall not at any time be less
“than five.

“The Trust premises shall be known by the name of ‘ The
“ Lightfoot Fund for the Diocese of Durham.’”

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P

INTRODUCTORY NOTE.

THE text of the Epistles of Clement, Ignatius and Polycarp
and of the Martyrdom of Polycarp is taken from Bishop Light-
foot’s larger work The Apostolic Fathers, Part I. S. Clement of
Rome (2 vols., Macmillan & Co., 1890); Part 77]. S. Lenatius,
S. Polycarp (2nd edition, 3 vols., Macmillan & Co., 1889). That
of the Teaching of the Apostles was revised by him for this
work. Mr Harmer contributes the text of the Epistle of Bar-
nabas, the Shepherd of Hermas, and the Epistle to Diognetus.
The Fragments of Papias and the Reliques of the Elders
are taken from the printed editions referred to in each case.

No attempt has been made to give any apparatus criticus ;
but in passages where the reading of all the Greek authorities
has been set aside for that of a version or patristic quotation,
or for a conjectural emendation, the fact is stated in a footnote,
and the authorities given. |

The introductions throughout (with the exceptions of those
which deal with the text, and the short prefatory note to the
Fragments of Papias) were either written by Dr Lightfoot
for this work, or are derived from his larger work referred to
above.

The translations of the Epistles of Clement, Ignatius, and
Polycarp and of the Martyrdom of Polycarp are reprinted from
the larger edition. The rest of the translations are based upon

x INTRODUCTORY NOTE.

rough notes found among his papers, but in the case of the
Reliques of the Elders Keble’s translation of Irenzus in the
Library of Fathers of the Holy Catholic Church (Parker & Co.,
1872) has been adopted with a few verbal alterations.

Mr Harmer alone has fulfilled the task of seeing the volume
through the press, and the Trustees are indebted to him in
this and in other works not only for critical skill and constant
care, but also for great generosity which is not further referred
to only in deference to his own firmly expressed wish. It should
however be added that the Bishop himself recorded in a written ἡ
memorandum ‘his earnest desire that Mr Harmer’s name should
stand upon the title page, side by side with his own.’

It is hoped that an index of words and phrases will be
published separately.

May 25, 1891.

NOTE TO THE SECOND EDITION.

I am indebted to the Reverend J. O. F. Murray, M.A., Fellow
and Dean of Emmanuel College, Cambridge, and to other friends for
valuable suggestions, in accordance with which several misprints in the
Greek Text have been corrected, and verbal alterations made in three
places (pp. 86, 412, 529). The recently published volume by the
Master of ‘St John’s College, Cambridge, upon Zhe Witness of Hermas
to the Four Gospels (1892), has enabled me to add to the list of scrip-
tural passages which illustrate the Shepherd of Hermas. With these
exceptions the second edition is a reprint of the first.

J. R. H.
January 20, 1803.

TABLE OF CONTENTS.

THE EPISTLES OF CLEMENT OF ROME.

Tue GENUINE EPISTLE TO THE CORINTHIANS.
Introduction
Text

An ANCIENT HOMILY, COMMONLY CALLED THE i eerie Preach
Introduction
Text F

Translation of the Genuine Epistle

Translation of An Ancient Homily

THE EPISTLES OF S. IGNATIUS.
Introduction
Text
Translation

THE EPISTLE OF S. POLYCARP.
Introduction
Text
Translation

THE MARTYRDOM OF S. POLYCARP.
Introduction

Text
Translation

THE DIDACHE, OR TEACHING OF THE APOSTLES.
Introduction
Text

Text of a fragment of a Lakes ΟΜΝ
Translation ὶ

THE EPISTLE OF BARNABAS.

Introduction
Text
Translation

PAGE

3 4
5—49

41
43—53
57—85
86—94

97—104
105134
137—162

165—167
168—173
177—181

185—188

189—199
203---211

215, 216
217—225

225
229—235

239-242
243—265
269—288

ΧΙ TABLE OF CONTENTS.

THE SHEPHERD OF HERMAS.

Introduction
Text
Translation

THE EPISTLE TO DIOGNETUS.

Introduction
Text
Translation

THE FRAGMENTS OF PAPIAS.

Text
Translation

THE RELIQUES OF THE ELDERS PRESERVED IN

IRENEUS.

Text
Translation

SYMBOLS AND ABBREVIATIONS EMPLOYED

INDEX OF SCRIPTURAL PASSAGES .

291—2096
297—402
405—483

487—489
490—500
503—511

515524
527-535

539—550
553—562

563, 564
565—568

MAP TO ILLUSTRATE THE EPISTLES OF 5. IGNATIUS to face 2. 97

THE EPISTLES

S CPM EN ΘΝ ROME.

AP. FATH. x

1, GENUINE EPISTLE TO THE CORINTHIANS.

Tl ANCIENT HOMILY, COMMONLY CALLED THE SECOND
EPISTLE.

S. CLEMENT OF ROME.

HE EPISTLE was written in the name of the Roman Church to

the Christian brotherhood at Corinth. The author was Clement,
the Bishop of the Roman Christians, but he does not write in his own
name. Hence it is mentioned by early Christian writers, sometimes as
the work of the Roman Church, sometimes as written by or sent by the
hand of Clement. Its date was nearly simultaneous with the close of
Domitian’s persecution, when the emperor’s cousin, Flavius Clemens,
the namesake of the writer, perished during or immediately after the
year of his consulate (a.D. 95), and his wife Domitilla, Domitian’s own
niece, was driven into banishment on charges apparently connected with
Christianity.

A feud had broken out in the Church of Corinth. Presbyters ap-
pointed by Apostles, or their immediate successors, had been unlaw-
fully deposed. A spirit of insubordination was rife. The letter of
Clement was written to rebuke these irregularities. Allusion is made
in it to the persecution at Rome, as an apology for the delay in at-
tending to the matter. Some information is thus given incidentally
respecting the character of the persecution in the course of the letter.
But more precise and definite facts are contained elsewhere respecting
the earlier and more severe assault on the Christians in the latter years
of the reign of Nero, where reference is made especially to the
martyrdoms of 5. Peter and S. Paul.

Besides the patristic quotations more especially those in Clement of
Alexandria, and in some later fathers, the text is mainly due to three
sources.

(1) The famous Alexandrian uncial Ms of the New Testament [A]
in the British Museum, belonging to the fifth century, to which it 15

I—z2

4 S. CLEMENT OF ROME.

added as a sort of appendix together with the spurious so-called Second
Epistle of Clement to the Corinthians. This ΜΒ is mutilated at the
close of both Epistles besides being torn or illegible in many passages
of the first. From this was published the Zditio princeps of Patricius
Junius (1633).

(2) The Constantinopolitan or Hierosolymitan ms [C] belonging
to the library of the Greek Patriarch of Jerusalem, whose chief residence
is at Constantinople. From this the two Epistles of Clement (the
Genuine and the Spurious) were first printed in full (1875) by Bryennios,
then Metropolitan of Serre, but now Patriarch of Nicomedia. This
ms is dated a.D. 1056. »

(3) The Syriac translation discovered a few years ago and now in

the possession of the Cambridge University Library. This is not yet
published, but all the various readings were given in Lightfoot’s S.
Clement of Rome Appendix, London, 1877. This Syriac Version bears
a date corresponding to A.D. 1170.
_ The relations of these authorities are fully discussed in the larger
edition of Clement. Here it is sufficient to say that A, as being the
most ancient, is likewise far the best authority; but owing to the
lacunae in it and other reasons the two other authorities are of the
highest value in different ways.

Wherever the text is taken from any one or any combination of
these three authorities, no notice is given of a various reading. But
where the authority is patristic it is mentioned in the notes, and oc-
casionally a reading is either adopted into the text, or recorded as
highly probable in the footnote on conjecture, in which case the name
of its author is given.
᾿ς The square brackets [ ] throughout the book denote that a word so
included is of doubtful authority and ought perhaps to be neglected ;
corruptions in the text are indicated by daggers t t placed on each side
of the corrupt passage. A full list of symbols and abbreviations em-
ployed in dealing with the text is given at the end of the volume.

ΠΡΟΣ KOPINOIOY2.

Ἢ “EKKAHSIA τοῦ Θεοῦ ἡ παροικοῦσα Ῥώμην τῇ
ἐκκλησίᾳ τοῦ Θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς, ἡγιασ-
μένοις ἐν θελήματι Θεοῦ διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ
Χριστοῦ. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ παντοκράτορος Θεοῦ
διὰ Ἰησοῦ Χριστοῦ πληθυνθείη.

Ι. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν
συμφορὰς καὶ περιπτώσεις, ἀδελφοί, βράδιον νομίζομεν ἐπι-
στροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παρ᾽ ὑμῖν
πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκ- -
λεκτοῖς τοῦ Θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως, ἣν ὀλίγα
πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ὠπο-
votas ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν᾽
ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι.
2. τίς γὰρ παρεπιδημήσας πρὸς ὑμᾶς τὴν πανάρετον καὶ
βεβαίαν ὑμῶν πίστιν οὐκ ἐδοκίμασεν; τήν τε σώφρονα καὶ
ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν ; καὶ τὸ μεγα-
λοπρεπὲς τῆς φιλοξενίας ὑμῶν ἦθος οὐκ ἐκήρυξεν ; καὶ τὴν
τελείαν καὶ ἀσφαλῆ γνῶσιν οὐκ ἐμακάρισεν; 3. ἀπροσω-
πολήμπτως γὰρ πάντα ἐποιεῖτε, καὶ τοῖς νομίμοις τοῦ Θεοῦ
ἐπορεύεσθε, ὑποτασσόμενοι τοῖς ἡγουμένοις ὑμῶν καὶ τιμὴν
τὴν καθήκουσαν ἀπονέμοντες τοῖς παρ᾽ ὑμῖν πρεσβυτέροις"
νέοις τε μέτρια καὶ σεμνὰ νοεῖν ἐπετρέπετε' γυναιξίν τε ἐν

> / \ A \ e Ἂ / 3 a
ἀμώμῳ Kal σεμνῇ Kal ἁγνῇ συνειδήσει πάντα ἐπιτελεῖν

‘ i. 3 Tots νομίμοις] Clem. Alex.; τοῖς νόμοις AC; zz lege 8.

Acts xx.
35-

Titus iii. 1.

Prov. vii. 3.

Deut.
XXXll. 15.

Is. iii. 5.

Is. lix. 14.

δ." S. CLEMENT OF ROME [r

/ 4 / \ ” e ‘al
παρηγγέλλετε, στεργούσας καθηκόντως τοὺς ἄνδρας ἑαυτῶν"
A a ς
ἔν τε τῷ κανόνι τῆς ὑποταγῆς ὑπαρχούσας τὰ κατὰ τὸν οἶκον
σεμνῶς οἰκουργεῖν ἐδιδάσκετε, πάνυ σωφρονούσας.
II. Πάντες τε ἐταπεινοφρονεῖτε, μηδὲν ἀλαζονευόμενοι
3 7
ξ , a a ε ῇ σ ! a
ὑποτασσόμενοι μᾶλλον ἢ ὑποτάσσοντες, HAION AIAONTEC H
U “ n a > 4
AaMBANONTEC, τοῖς ἐφοδίοις τοῦ Θεοῦ ἀρκούμενοι" καὶ προσέ-
> al Lal lal
χοντες τοὺς λόγους αὐτοῦ ἐπιμελῶς ἐνεστερνισμένοι ἦτε τοῖς
/ \ \ U 5 a F WS [οὶ ς “Ὁ
σπλάγχνοις, καὶ τὰ παθήματα αὐτοῦ ἦν πρὸ ὀφθαλμῶν ὑμῶν.
a \ A
2. Οὕτως εἰρήνη βαθεῖα καὶ λυπαρὰ ἐδέδοτο πᾶσιν καὶ ἀκό-
ρεστος πόθος εἰς ἀγαθοποιΐαν, καὶ πλήρης πνεύματος ἁγέου
»” Ἐπ , Ad ek / e / A
ἔκχυσις ἐπὶ πάντας ἐγίνετο' 3. μεστοί τε ὁσίας βουλῆς
5 bd 64 θ 7 , 3 A θ lA > 7 \
ἐν ἀγαθῇ προθυμίᾳ pet εὐσεβοῦς πεποιθήσεως ἐξετείνατε τὰς
A aA /
χεῖρας ὑμῶν πρὸς τὸν παντοκράτορα Θεόν, ἱκετεύοντες αὐτὸν
« , ΝΜ v ς 3 \ > Cae
ἱλέως γενέσθαι, εἴ τι ἄκοντες ἡμάρτετε. 4. ἀγὼν ἦν ὑμῖν
ς \ \ ς \ / A 1} / 3 "
ἡμέρας TE Kal νυκτὸς ὑπὲρ πάσης τῆς ἀδελφότητος, εἰς TO
’ \ / \ / \ > \ a >
σώζεσθαι μετὰ δέους καὶ συνειδήσεως τὸν ἀριθμὸν τῶν ἐκλεκ-
a 9 fe) a 3
τῶν αὐτοῦ: 5. εἶλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι
εἰς ἀλλήλους: 6. πᾶσα στάσις καὶ πᾶν σχίσμα βδελυκτὸν
ὑμῖν: ἐπὶ τοῖς παραπτώμασιν τοῖς πλησίον ἐπενθεῖτε' τὰ
e r 7. ὃν Μ 3 / 3 / 3 - ee
ὑστερήματα αὐτῶν ἴδια éxpivete’ 7. ἀμεταμέλητοι ἦτε ἐπὶ
/ a A
πάσῃ ἀγαθοποιΐᾳ, ἕτοιμοι εἰς TAN ἔργον ἀγαθόν: 8. τῇ πανα-
ρέτῳ καὶ σεβασμίῳ πολιτείᾳ κεκοσμημένοι πάντα ἐν τῷ
φόβῳ αὐτοῦ ἐπετελεῖτε' τὰ προστάγματα καὶ τὰ δικαιώματα
τοῦ Κυρίου ἐπὶ τὰ πλάτη τῆς κἀρδίδο ὑμῶν ἐγέγραπτο.

III. Πᾶσα δόξα καὶ πλατυσμὸς ἐδόθη ὑμῖν, καὶ ἐπετε-
λέσθη τὸ γεγραμμένον: “Ecaren kal ἔπιεν Kal ἐπλὰτύνθη Kal
ETTAXYNOH Kal ἀπελάκτιςεν ὁ ἠγὰπημένοο. 2. Ex τούτου ζῆλος
καὶ φθόνος, [καὶ] ἔρις καὶ στάσις, διωγμὸς καὶ ἀκαταστασία,

ἢ \ > , “ 5 7 © »
πόλεμος καὶ αἰχμαλωσία. 3. οὕτως ἐπηγέρθησαν οἱ ἄτιμοι
ἐπὶ TOYC ἐντίμογο, οἱ ἄδοξοι ἐπὶ τοὺς ἐνδόξους, οἱ ἄφρονες ἐπὶ

' \ al
τοὺς φρονίμους, οἱ νέοι ἐπὶ τοὺς mpecByTépoyc. 4. διὰ τοῦτο
πόρρω ἄπεοτιν H AIKAIOCYNH καὶ εἰρήνη, ἐν τῷ ἀπολείπειν
Ψ \ , a a ee a ay 4. When. 4
ἕκαστον Tov φόβον Tov Θεοῦ καὶ ἐν TH πίστει αὐτοῦ ἀμβχλυω-
πῆσαι μηδὲ ἐν τοῖς νομίμοις τῶν προσταγμάτων αὐτοῦ πο-

v] TO THE CORINTHIANS. 7

ρεύεσθαι μηδὲ πολιτεύεσθαι κατὰ τὸ καθῆκον τῷ Χριστῷ,
ἀλλὰ ἕκαστον βαδίζειν κατὰ τὰς ἐπιθυμίας τῆς καρδίας αὐτοῦ
τῆς πονηρᾶς, ζῆλον ἄδικον καὶ ἀσεβῆ ἀνειληφότας, δι᾿ οὗ καὶ
θάνδτος EICHABEN εἰς τὸν KOCMON.

IV. Γέγραπται γὰρ οὕτως" Kai ἐγένετο μεθ᾽ ἡμέρδς, ἤνεγ-
κεν Kain ἀπὸ τῶν κἀρπῶν τῆς γῆς θγοίὰν τῷ Θεῷ, Kai Ἄβελ
ἤνεγκεν Kal AYTOC ἀπὸ. τῶν πρωτοτόκων τῶν προβάτων Kal ἀπὸ
τῶν CTEATWN AYT@N. 2. Kal ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ Kal ἐπὶ
τοῖς δώροις ἀὐτοῦ, ἐπὶ δὲ Kain Kai ἐπὶ Taic θγοίδις ayTOY ΟΥ̓
προσέσχεν, 3. Kal ἐλυπήθη Κάϊν λίαν Kal ογνέπεοεν τῷ TIPOC-
GMa ayTof. 4. Kai εἶπεν ὁ Θεὸς πρὸς Κάϊν" “Ina τί περίλυπος
ἐγένου ; KAI INA τί CYNETTECEN τὸ πρόσωπόν COY; οὐκ ἐὰν ὀρθῶς
προςενέγκης ὀρθῶς δὲ μὴ διέλῃς, ἥμδρτεο ; 5. HCYYACON’ πρὸς
cé H ἀποοτροφὴ δύτοῦ, καὶ οὐ ἄρξεις ἀὐτοῦ, 6. Kal εἶπεν Κάϊν
πρὸς Ἄβελ τὸν ἀδελφὸν δύτοῦ' Διέλθωμεν εἰς τὸ πεδίον. κὰὶ
ἐγένετο ἐν τῷ εἶνδι δύτογο ἐν τῷ πεδίῳ ἀνέοτη Kain ἐπὶ Ἄβελ
τὸν ἀδελφὸν AYTOY καὶ ἀπέκτεινεν ἀὐτόν. 7. Ὁρᾶτε, ἀδελφοί,
ζῆλος καὶ φθόνος ἀδελφοκτονίαν κατειργάσατο. 8. διὰ ζῆλος
ὁ πατὴρ ἡμῶν ᾿Ιακὼβ ἀπέδρα ἀπὸ προσώπου “Head τοῦ
ἀδελφοῦ αὐτοῦ. 9. ζῆλος ἐποίησεν ᾿Ιωσὴφ μέχρι θανάτου
διωχθῆναι καὶ μέχρι δουλείας εἰσελθεῖν. το. ζῆλος φυγεῖν
ἠνάγκασεν Μωῦσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰὐγύπ-
του ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου, Tic ce KATECTHCEN
κριτὴν H AIKACTHN ἐφ ἡμῶν ; μὴ ἀνελεῖν με οὐ θέλεις, ὃν. τρό-
TON ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον ; 11. διὰ ζῆλος ᾿Ααρὼν καὶ
Μαριὰμ ἔξω τῆς παρεμβολῆς ηὐλίσθησαν. 12. ζῆλος Δαθὰν
καὶ ᾿Αβειρὼν ζῶντας κατήγαγεν εἰς ἅδου, διὰ τὸ στασιάσαι
αὐτοὺς πρὸς τὸν θεράποντα τοῦ Θεοῦ Μωῦσῆν. 13. διὰ
ζῆλος Δαυεὶδ φθόνον ἔσχεν οὐ μόνον ὑπὸ τῶν ἀλλοφύλων,
ἀλλὰ καὶ ὑπὸ Σαοὺλ [βασιλέως Ἰσραὴλ] ἐδιώχθη.

V. ᾿Αλλ᾽ ἵνα τῶν ἀρχαίων ὑποδειγμάτων παυσώμεθα,
ἔλθωμεν ἐπὶ τοὺς ἔγγιστα γενομένους ἀθλητάς: λάβωμεν τῆς
γενεᾶς ἡμῶν τὰ γενναῖα ὑποδείγματα. 2. Διὰ ζῆλον καὶ
φθόνον οἱ μέγιστοι καὶ δικαιότατοι στύλοι ἐδιώχθησαν καὶ

Wisd. ii,

24.
Gen. iv.
3—8.

Ex. lie [4-

Gen. ii. 23.

8 S, CLEMENT OF ROME [v

ἕως θανάτου ἤθλησαν. 3. Λάβωμεν πρὸ ὀφθαλμῶν ἡμῶν
τοὺς ἀγαθοὺς ἀποστόλους 4. Πέτρον, ὃς διὰ ζῆλον ἄδικον
οὐχ ἕνα οὐδὲ δύο ἀλλὰ πλείονας ὑπήνεγκεν πόνους, καὶ οὕτω
μαρτυρήσας ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης.
5. Διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν,
6. ἑπτάκις δεσμὰ φορέσας, φυγαδευθείς, λιθασθείς, κήρυξ
γενόμενος ἔν τε τῇ ἀνατολῇ καὶ ἐν τῇ δύσει, τὸ γενναῖον τῆς
πίστεως αὐτοῦ κλέος ἔλαβεν, 7. δικαιοσύνην διδάξας ὅλον
τὸν κόσμον καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθών᾽ καὶ μαρτυ-
ρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου καὶ
εἰς τὸν ἅγιον τόπον ἐπορεύθη, ὑπομονῆς γενόμενος μέγιστος
ὑπογραμμός.

VI. Τούτοις τοῖς ἀνδράσιν ὁσίως πολιτευσαμένοις συνη-
θροίσθη πολὺ πλῆθος ἐκλεκτῶν, οἵτινες πολλαῖς αἰκίαις καὶ
βασάνοις, διὰ ζῆλος παθόντες, ὑπόδειγμα κάλλιστον ἐγένοντο
ἐν ἡμῖν. 2. Διὰ ζῆλος διωχθεῖσαι γυναῖκες, tAavaides καὶ
Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς
πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας yev-
ναῖον ai ἀσθενεῖς τῷ σώματι. 3. ζῆλος ἀπηλλοτρίωσεν
γαμετὰς ἀνδρῶν καὶ ἠλλοίωσεν τὸ ῥηθὲν ὑπὸ τοῦ πατρὸς
ἡμῶν ᾿Αδάμ, Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων MOY Kal οὰρξ ἐκ
τῆς οἀρκός μου. 4. ζῆλος καὶ ἔρις πόλεις μεγάλας κατέ-
στρεψεν καὶ ἔθνη μεγάλα ἐξερίζωσεν.

VII. Ταῦτα, ἀγαπητοί, οὐ μόνον ὑμᾶς νουθετοῦντες
ἐπιστέλλομεν, ἀλλὰ καὶ ἑαυτοὺς + ὑπομνήσκοντες +* ἐν γὰρ
τῷ αὐτῷ ἐσμὲν σκάμματι, καὶ ὁ αὐτὸς ἡμῖν ἀγὼν ἐπίκειται.
2. Διὸ ἀπολεέπωμεν τὰς κενὰς καὶ ματαίας φροντίδας, καὶ
ἔλθωμεν ἐπὶ τὸν εὐκλεῆ καὶ σεμνὸν τῆς παραδόσεως ἡμῶν
κανόνα, 3. καὶ ἴδωμεν τί καλὸν καὶ τί τερπνὸν καὶ τί
προσδεκτὸν ἐνώπιον τοῦ ποιήσαντος ἡμᾶς. 4. ἀτενίσωμεν
εἰς τὸ αἷμα τοῦ Χριστοῦ καὶ γνῶμεν ὡς ἔστιν τίμιον τῷ
πατρὶ αὐτοῦ, ὅτι διὰ τὴν ἡμετέραν σωτηρίαν ἐκχυθὲν παντὶ
τῷ κόσμῳ μετανοίας χάριν ὑπήνεγκεν. 5. διέλθωμεν εἰς τὰς

vi. 4 Δαναΐδες καὶ Alpxar] ACS 3 νεάνιδες παιδίσκαι conj. Wordsworth.

Ix]. TO THE CORINTHIANS. 9

γενεὰς πάσας Kal καταμάθωμεν ὅτι ἐν γενεᾷ Kal γενεᾷ μετα-
νοίας τόπον ἔδωκεν ὁ δεσπότης τοῖς βουλομένοις ἐπιστρα-
φῆναι ἐπ᾽ αὐτόν. 6. Νῶε ἐκήρυξεν μετάνοιαν, καὶ οἱ ὕπα-
κούσαντες ἐσώθησαν. 7. ᾿Ιωνᾶς Νινευΐταις καταστροφὴν
ἐκήρυξεν, οἱ δὲ μετανοήσαντες ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν
ἐξιλάσαντο τὸν Θεὸν ἱκετεύσαντες καὶ ἔλαβον σωτηρίαν,
καίπερ ἀλλότριοι τοῦ Θεοῦ ὄντες.

VIII. Οἱ λειτουργοὶ τῆς χάριτος τοῦ Θεοῦ διὰ πνεύ-
ματος ἁγίου περὶ μετανοίας ἐλάλησαν, 2. καὶ αὐτὸς δὲ ὁ
δεσπότης τῶν ἁπάντων περὶ μετανοίας ἐλάλησεν μετὰ ὅρκου"

Ζῶ rap ἐγώ, λέγει Κύριος, oy BoyAOMal TON θάνατον τοῦ ἁμάρτω- Ezek.
λοῦ, ὧς THN μετάνοιδάν' προστιθεὶς καὶ γνώμην ἀγαθήν" ἢ
3. Λλετάνοήςδτε, οἶκος Ἰορδῆλ, ἀπὸ τῆς ANOMIAC ὑμῶν" εἶπον ps-Ezek.?
τοῖς yioic τοῦ λὰοῦ Moy’ “EAN GCIN δὶ AMAPTIAl ὑμῶν ἀπὸ TAC γῆς

ἕως τοῦ οὐρὰνοῦ, Kal ἐὰν ὦοιν πυρρότερδι κόκκου Kal μελὰνώ-

τερὰι CAKKOY, κἀὶ ἐπιοτραφηῆτε πρὸς μὲ ἐξ ὅλης τῆς κἀρδίδς Kal

εἴπητε, Πάτερ, ἐπὰκούοομὰι ὑμῶν ὡς AdOY ἁγίου. 4. καὶ ἐν

ἑτέρῳ τόπῳ λέγει οὕτως" Λούσδοθε Kal κἀθὰροὶ rénecde’ ἀφέ- Is. i. 16—
λεςθε τὰς πονηρίὰς ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθὰλ- ra
μῶν MOY’ TAYCACOE ἀπὸ τῶν TIONHPI@N ὑμῶν, μᾶθετε KAAON
ποιεῖν, EKZHTHCATE KDICIN, PYCACBE ἀδικούμενον, KPINATE ὀρφανῷ
Kal AIKAICATE YHPA, κἀὶ AEYTE Kal διελεγχθῶμεν, λέγει" καὶ EAN
@CIN al AMAPTIAI ὑμῶν ὡς φοινικοῦν, WC YIONA AEYKAN@" ἐὰν δὲ
@CIN ὡς κόκκινον, ὡς ἔριον AEYKAN@" Kai EAN θέλητε KA) EICa-
KOYCHTE MOY, TA ἀγὰθὰ τῆς γῆς φάγεοθε᾽ EAN δὲ MH θέλητε μηδὲ
EICAKOYCHTE MOY, μάχδιρὰ ὑμᾶς κὰτέλετοι" τὸ rap οτύμὰ Kypioy
EAAAHCEN TAYTA. 5. Πάντας οὖν τοὺς ἀγαπητοὺς αὐτοῦ βου-
λόμενος μετανοίας μετασχεῖν ἐστήριξεν τῷ παντοκρατορικῷ
βουλήματι αὐτοῦ.

IX. Διὸ ὑπακούσωμεν τῇ μεγαλοπρεπεῖ καὶ ἐνδόξῳ
βουλήσει αὐτοῦ, καὶ ἱκέται γενόμενοι τοῦ ἐλέους καὶ τῆς
χρηστότητος αὐτοῦ προσπέσωμεν καὶ ἐπιστρέψωμεν ἐπὶ τοὺς
οἰκτιρμοὺς αὐτοῦ, ἀπολιπόντες τὴν ματαιοπονίαν τήν τε ἔριν
καὶ τὸ εἰς θάνατον ἄγον ζῆλος. 2. ᾿Ατενέσωμεν εἰς τοὺς

cf. 2 Pet.
i. τὴς

Gen. xii.
I—3.

Gen. xiii.
14—16.

Gen. xv.
5 6.

ΙΟ 5. CLEMENT OF ROME [ΙΧ

τελείως λειτουργήσαντας τῇ μεγαλοπρεπεῖ δόξῃ αὐτοῦ. 3. λά-
βωμεν ᾿Ἐνώχ, ὃς ἐν ὑπακοῇ δίκαιος εὑρεθεὶς μετετέθη, καὶ
οὐχ εὑρέθη αὐτοῦ θάνατος. 4. Νώε πιστὸς εὑρεθεὶς διὰ τῆς
λειτουργίας αὐτοῦ παλυγγενεσίαν κόσμῳ ἐκήρυξεν, καὶ διέσω-
σεν δι’ αὐτοῦ ὁ δεσπότης τὰ εἰσελθόντα ἐν ὁμονοίᾳ fda εἰς
τὴν κιβωτόν.

X. ᾿Αβραάμ, 6 φίλος προσαγορευθείς, πιστὸς εὑρέθη ἐν
τῷ αὐτὸν ὑπήκοον γενέσθαι τοῖς ῥήμασιν τοῦ Θεοῦ. 2. οὗτος
δι’ ὑπακοῆς ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας
αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ, ὅπως γῆν ὀλίγην
καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν κληρονο-
μήσῃ τὰς ἐπαγγελίας τοῦ Θεοῦ. λέγει γὰρ αὐτῷ 4. Ἄπελθε
ἐκ τῆς γῆς coy Kal ἐκ τῆς cyrreNelac coy Kal ἐκ τοῦ οἴκου τοῦ
πὰτρός coy εἷς THN FAN HN AN CO! δείξω, Kal ποιήζω Ce εἰς ἔθνος
μέγὰ Kal εὐλογήσω CE Kal METAAYN@ TO GNOMA COY, Kal ECH EYAO-
PHMENOC’ Kal EYAOPHCW TOYC εὐλογοῦντδς CE KAI KATAPACOMAI τοὺς
KATAPQMENOYC CE, KAl EYAOTHOHCONTAI EN CO! TIACAI al yAal TAC
ric. 4. καὶ πάλιν ἐν τῷ διαχωρισθῆναι αὐτὸν ἀπὸ Λὼτ
εἶπεν αὐτῷ ὁ Θεός" “AnaBAeyac τοῖς ὀφθδλμοῖς coy, ἴδε ἀπὸ τοῦ
τόπου, OY NYN cy εἶ, πρὸς βορρᾶν Kai λίβὰ Kal ἀνάτολὰς Kal
@dAaccAN’ ὅτι πᾶσὰν THN γῆν, HN CY ὁρᾷς, Col δώσω AYTHN kal!
τῷ CTIEpMATI COY EWC AIMNOC’ 5. KAI TOIHCW TO CTTEpMa COY WC
THN ἄμμον τῆς γῆς εἰ AYNaTAal τις ἐξὰριθμῆσδι THN ἄμμον TAC
γῆς, Kal τὸ σπέρμδ coy ἐξὰριθμηθήςετδι. 6. καὶ πάλιν λέγει"
Ἔξηγάγεν ὁ Θεὸς τὸν ᾿Αβρδὰμ kal εἶπεν αὐτῷ" ᾿Ανάβλεψον εἰς
τὸν OYPANON κὰὶ ἀρίθμηοον TOYC δοτέρδο, εἰ AYNHCH ἐξδριθμῆοδι
ἀὐτούο οὕτως EcTal τὸ σπέρμδ coy" ἐπίοτεγοεν δὲ ᾿Αβρδὰμ τῷ
Θεῷ, Kal ἐλογίςθη aYT@ εἰς δικδιοούῦνην. 7. Διὰ πίστιν καὶ
φιλοξενίαν ἐδόθη αὐτῷ υἱὸς ἐν γήρᾳ, καὶ δι’ ὑπακοῆς προσή-
νεγκεν αὐτὸν θυσίαν τῷ Θεῷ πρὸς ἕν τῶν ὀρέων ὧν ἔδειξεν
αὐτῷ.

XI. Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδό-
μων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου"
πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ᾽ αὐτὸν

XIiT] TO THE CORINTHIANS. rl

OUK ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλα-
\ 3 \ / t A | a
σιν καὶ αἰκισμὸν τίθησιν: 2. συνεξελθούσης yap αὐτῷ τῆς
" ¢
γυναικός, ἑτερογνώμονος ὑπαρχούσης καὶ οὐκ ἐν ὁμονοίᾳ, εἰς
ἴω a } a “ ΄ Ὁ ΟΝ / ey 3 Ψ
τοῦτο σημεῖον ἐτέθη ὥστε γενέσθαι αὐτὴν στήλην ἁλὸς ἕως
τῆς ἡμέρας ταύτης, εἰς τὸ γνωστὸν εἶναι πᾶσιν ὅτι οἱ δίψυχοι
καὶ οἱ διστάζοντες περὶ τῆς τοῦ Θεοῦ δυνάμεως εἰς κρίμα
καὶ εἰς σημείωσιν πάσαις ταῖς γενεαῖς γίνονται.
XII. Διὰ πίστιν καὶ φιλοξενίαν ἐσώθη Ῥαὰβ ἡ πόρνη"
3 ΄ \ ς \ > a ἴω a \ /
2. ἐκπεμφθέντων yap ὑπὸ Ἰησοῦ τοῦ τοῦ Navi κατασκόπων
bf \ ¢ δι΄ + ς \ fal A 4 Ψ
εἰς τὴν Ἱεριχώ, ἔγνω ὁ βασιλεὺς τῆς γῆς OTL ἥκασιν κατα-
σκοπεῦσαι τὴν χώραν αὐτῶν, καὶ ἐξέπεμψεν ἄνδρας τοὺς
συλλημψομένους αὐτούς, ὅπως συλλημφθέντες θανατωθώσιν.
3. ἡ οὖν φιλόξενος Ῥαὰβ εἰσδεξαμένη αὐτοὺς ἔκρυψεν εἰς τὸ
4 A ς \ \ / > 4 \ A
ὑπερῷον ὑπὸ THY λινοκαλάμην. 4. ἐπισταθέντων δὲ τῶν
παρὰ τοῦ βασιλέως καὶ λεγόντων" Πρὸς cé εἰοῆλθον οἱ KATA-
κόποι τῆς γῆς ἡμῶν: ἐξάγδγε ayYToyc, ὁ γὰρ BaciAeyc οὕτως
KeAeyel’ ἡ δὲ ἀπεκρίθη" EicAA@on μὲν οἱ ἄνδρες, OYC ζητεῖτε,
πρός με, ἀλλὰ εὐθέως ἀπῆλθον κἀὶ TIOPEYONTAI TH ὁδῷ" ὑποδεικ-
U > a b] / \ 5 \ \ ”
νύουσα αὐτοῖς ἐναλλάξ. 5. Καὶ εἶπεν πρὸς τοὺς ἄνδρας"
Γινώοκογοὰ γινώσκω ἐγὼ ὅτι Κύριος ὁ Θεὸς ὑμῶν πὰρδλδλίδωσιν
ὑμῖν THN πόλιν TAYTHN, ὁ γὰρ φόβος Kal ὁ τρόμος ὑμῶν ἐπέπεσεν
τοῖς KATOIKOYCIN AYTHN. ὡς ἐὰν OYN γένηται. λὰβεῖν AYTHN. YMAC,
53 a ,
AlAC@CATE ME KAl τὸν οἶκον TOY πᾶτρός Moy. 6. καὶ εἶπαν
αὐτῇ" Ἔσται οὕτως ὡς €AXAHCAC ἡμῖν. ὡς EAN οὖν γνῷς TIAPA-
γινομένογο HMAC, CYNAZEIC TIANTAC TOYC coyc ὑπὸ τὸ τέγος coy,
‘ , [τ \ 2\ ε a > ~ Φι >
ΚΑΙ AIAC@OHCONTAI OCOI TAP EAN EYPEBWCIN ἐξὼ THC OIKIAC, ATIO-
λοῦντὰι. 7. Kal προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως
κρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς. κόκκινον, πρόδηλον ποιοῦντες
v4 \ A “ ‘el / U », A, A
ὅτι διὰ τοῦ αἵματος τοῦ Κυρίου λύτρωσις ἔσται πᾶσιν τοῖς
πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν Θεόν. 8. Ὁρᾶτε, ἀγα-
/ 3 / / 3 \ / > A \
πητοί, οὐ μόνον πίστις ἀλλὰ προφητεία ἐν TH γυναικὶ
γέγονεν.
XIII. Ταπεινοφρονήσωμεν οὖν, ἀδελφοί, ἀποθέμενοι πᾶ-
> / \ / \ > / \ 3 \
σαν ἀλαζονείαν καὶ τύφος καὶ ἀφροσύνην καὶ ὀργάς, καὶ

Josh. ii. 3
56:

Is.xxix.13. 2. λέγε yap mou: Οὗτος ὁ Aadc τοῖς χείλεοίν με τιμᾷ, H δὲ

12 S. CLEMENT OF ROME [xi

ποιήσωμεν TO γεγραμμένον" λέγει γὰρ TO πνεῦμα TO ἅγιον"
Mu καυχάσθω ὁ codoc ἐν TH οοφίὰ ayToY, μηδὲ ὁ ἰοχγρὸς ἐν TH
> gee > Ὁ 4 c Uy 3 on , > n > > Sse
ICyy! AYTOY, MHAE ὁ TIAOYCIOC EN τῷ πλουτῷ AYTOY, AAA H ὁ Kay-
χώμενος ἐν Κγρίῳ KayydcOw, τοῦ ἐκζητεῖν AYTON Kal ποιεῖν
κρίμδ Kal AIKAIOCYNHN' μάλιστα μεμνημένοι τῶν λόγων τοῦ
Κυρίου Ἰησοῦ, ods ἐλάλησεν διδάσκων ἐπιείκειαν καὶ μακρο-
. θυμίαν: 2. οὕτως γὰρ εἶπεν ᾿Ελεάᾶτε ina ἐλεηθῆτε, ἀφίετε
ἵνὰ ἀφεθεϊ ὑμῖν" ὡς ποιεῖτε, οὕτω ποιηθήςετδι YMIN’ ὧς δίδοτε,
οὕτως AOPHCETAI YMIN’ ὡς κρίνετε, οὕτως κριθήςεοθε' ὡς χρη-
οτεύΐεοθε, οὕτως YPHCTEYOHCETAl ὑμῖν: ᾧ μέτρῳ μετρεῖτε, ἐν
αὐτῷ METPHOHCETAI ὑμῖν. 3. Ταύτῃ τῇ ἐντολῇ καὶ τοῖς παρ-
αγγέλμασιν τούτοις στηρίξωμεν ἑαυτοὺς εἰς τὸ πορεύεσθαι
ὑπηκόους ὄντας τοῖς ἁγιοπρεπέσι λόγοις αὐτοῦ, ταπεινοφρο-
νοῦντες. φησὶν γὰρ ὁ ἅγιος λόγος" 4. “Emi Tina ἐπιβλέψω,
ἀλλ ἢ ἐπὶ τὸν TIPAYN Kal HCYYION Kal τρέμοντά MOY TA λόγιὰ;
XIV. Δίκαιον οὖν καὶ ὅσιον, ἄνδρες ἀδελφοί, ὑπηκόους

ἡμᾶς μᾶλλον γενέσθαι τῷ Θεῷ ἢ τοῖς ἐν ἀλαζονείᾳ καὶ ἀκα-
ταστασίᾳ μυσεροῦ ζήλους ἀρχηγοῖς ἐξακολουθεῖν. 2. βλά-
βην γὰρ οὐ τὴν τυχοῦσαν, μᾶχλον δὲ κίνδυνον ὑποίσομεν

f >\ € ὃ “ 5 ὃ a e A "Ὁ θ πὰ
μέγαν, ἐὰν ῥιψοκινδύνως ἐπιδῶμεν ἑαυτοὺς τοῖς θελήμασιν
τῶν ἀνθρώπων, οἵτινες ἐξακοντίζουσιν εἰς ἔριν καὶ στάσεις
> \ 3 -“ « 4 “ Lal 5»,
εἰς τὸ ἀπαλλοτριώσαι ἡμᾶς τοῦ καλῶς ἔχοντος. 3. χρη-
στευσώμεθα αὐτοῖς κατὰ τὴν εὐσπλαγχνίαν καὶ γχυκύτητα
τοῦ ποιήσαντος ἡμᾶς. 4. γέγραπται γάρ' Χρηοτοὶ écontal
οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήοοντδι ἐπ᾽ ἀὐτῆς" οἱ δὲ πὰρὰ-
NOMOYNTEC EZOAEGPEYOHCONTAI ἀπ᾿ ayTAC’ 5. καὶ πάλιν λέγει"
EiAon ἀςεβῆ ὑπεργψούμενον κὰὶ ETTAIPUMENON ὡς TAC KEAPOYC

an ’ \ nw ἘΦ \ > 3 ‘ > ’ ‘
τοῦ Λιβάνου, Kal TAPAAGON Kal ἰδοὺ οὐκ HN, Kal €ZEZHTHCA TON
τόπον δὐτοῦ Kal OYy EYPON. φύλδοςε AkKAKIAN Kal ἴδε EYOYTHTA, ὅτι
ECTIN ENKATAAEIMMA ἀνθρώπῳ EIPHNIKG.

XV. Τοίνυν κολληθῶμεν τοῖς pet εὐσεβείας εἰρηνεύ-

ουσιν, καὶ μὴ τοῖς μεθ᾽ ὑποκρίσεως βουλομένοις εἰρήνην.

. KAPAIA AYT@N πόρρω ἄπεοτιν ἀπ᾿ ἐμοῦ. 3. Kal πάλιν TH

xvi] TO THE CORINTHIANS. 13

CTOMATI AYTON EYAOTOYCAN, TH AE KAPAIA AYT@N KATHP@NTO.
4. Kal πάλιν Neyer ᾿Ηγάπηςδν δύτον τῷ CTOMATI ἀὐτῶν καὶ TH Ps. xxviii,
PA@CCH AYT@N EYEYCANTO aYTON, ἡ δὲ KApAIA AYT@N οὐκ εὐθεῖὰ 36, 37.
MET αὐτοῦ, οὐδὲ ἐπιοτωθησὰν ἐν TH διαθήκη ayTOY. 5. διὰ Ἐβιχχχί. το.
τοῦτο AAAAA γενηθήτω τὰ χείλη τὰ δόλιὰ τὰ λάλοῦντὰ KATA τοῦ
δικδίου ANOMIAN* καὶ πάλιν" ᾿Εξολεθρεύοδλι Κύριος πᾶντὰ τὰ χείλη Ps. xii.
τὰ AdAIA, γλῶσοδν μεγδλορημονὰ, τοὺς εἰπόντδο" THN γλῶοοδν .
ἡμῶν MEPAAYN@MEN, TA χείλη ἡμῶν TAP’ ἡμῖν ἐστιν" TIC ἡμῶν
κύριός €ctIN; 6. ἀπὸ τῆς τἀλδιπωρίὰς τῶν πτωχῶν Kal ἀπὸ
τοῦ CTENATMOY τῶν πενήτων NYN ANACTHCOMal, λέγει Κύριος"
θήσομδι ἐν οὠτηρίδ, 7. πὰρρηοιάσομδι ἐν ἀγτῷ.

XVI. Ταπεινοφρονούντων γάρ ἐστιν ὁ Χριστός, οὐκ
᾿ ἐπαιρομένων ἐπὶ τὸ ποίμνιον αὐτοῦ. 2. τὸ σκῆπτρον [τῆς
μεγαλωσύνης) τοῦ Θεοῦ, ὁ Κύριος [ἡμῶν] Χριστὸς ᾿Ιησοῦς,
οὐκ ἦλθεν ἐν κόμπῳ ἀλαζονείας οὐδὲ ὑπερηφανίας, καίπερ
δυνάμενος, ἀλλὰ ταπεινοφρονῶν, καθὼς τὸ πνεῦμα τὸ ἅγιον
περὶ αὐτοῦ ἐλάλησεν" φησὶν γάρ’ 3. Κύριε, τίς ἐπίοτεγοεν Is. liii.
TH ἀκοῆ ἡμῶν ; Kal ὁ Βράχίων Kypioy τίνι ἀπεκδλύφθη; ἀνηγ- cans
PEIAAMEN ENANTION AYTOY, ὧς TIAIAION, ὡς ῥίζὰ EN γῆ διψώοη" οὐκ
EcTIN εἶδος ἀὐτῷ, OYAE λόξδ' Kal εἴδομεν AYTON, Kal οὐκ εἶχεν
εἶλος OYAE κάλλος, ἀλλὰ τὸ εἶλος δΥτοῦ ἄτιμον, ἐκλεῖπον πὰρὰ
τὸ εἶλος τῶν ἀνθρώπων." ἄνθρωπος EN πληγηῆ ὧν καὶ πόνῳ Kal
εἰλὼς φέρειν MAAAKIAN, ὅτι ἀπτέοτρδιτται τὸ πρόσωπον δύτοῦ, HTI-
MACOH Kal οὐκ ἐλογίσθη. 4. οὗτος TAC AMAPTIAC ἡμῶν φέρει Kal
περὶ ἡμῶν GAYNATAI, καὶ ἡμεῖς ἐλογιοάμεθὰ αὐτὸν εἶνδι ἐν πόνῳ
Kal ἐν πληγη Kal ἐν κακώσει. 5. AYTOC δὲ ETPAYMATICOH Διὰ τὰς
AMAPTIAC ἡμῶν KAl MEMAAAKICTAI διὰ τὰς ANOMIAC ἡμῶν. πιιλείδ
εἰρήνης ἡμῶν ἐπ᾿ ἀΐτόν" τῷ μώλωπι οὐ τοῦ ἡμεῖς ἰάθημεν.
6. πάντες ὡς TIPOBATA ἐπλὰνήθημεν, ἄνθρωπος TH ὁδῷ τοῦ
ἐπλὰνῆήθη" 7. καὶ Κύριος πὰρέδωκεν AYTON ὑπὲρ τῶν ἁμδρτιῶν
ἡμῶν, Kal aYTOC διὰ τὸ KEKAK@COAl οὐκ ἄνοίγει τὸ CTOMA’ ὡς
πρόβατον ἐπὶ σφάγὴν ἤχθη, Kal ὧς ἀμνὸς ENANTION τοῦ κείραντος
AMWNOC, οὕτως OYK ἀνοίγει τὸ CTOMA δύτοῦ. ἐν TH τὰπεινώσει
H κρίοις ayTOY ἤρθη: 8. τὴν γενεὰν aYTOY Tic διηγηήςετδι ; ὅτι

Ps. xxii
7—9-

Gen. xviii.
27.
Job i. x.

Job xiv.
4) 5.

Numb, xii.

-
4"

14 5. CLEMENT OF ROME [XvI

aipetat ἀπὸ τῆς γῆς ἡ Ζωὴ ayTOf 9. ἀπὸ τῶν ἀνομιῶν TOF
λδοῦ MOY Hkel εἰς θάνδτον. IO. κἀὶ δώσω TOYC πονηροὺς ANTI
τῆς τἀφῆς ayToy Kal τοὺς πλογοίογο ANTI τοῦ θὰνάτου δ τοῦ" ὅτι
ἀνομίαν οὐκ ἐποίησεν, οὐδὲ εὐρέθη δόλος ἐν τῷ CTOMATI AYTOY.
kai Κύριος BoYAeTal κἀθὰρίοδι AYTON τῆς πληγῆς II, ἐὰν δῶτε
περὶ AMapTiac, H ψυχὴ ὑμῶν ὄψετδι σπέρμὰ MAKPOBION. 12. Kal
Κύριος BoyAeTal ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψγχῆς δύτοῦ, δεῖξδι
ἀὐτῷ φῶς Kal TAdcal TH ογνέςει, δικδιῶοδι δίκδιον EY AOYAEYONTA
πολλοῖο᾽ Kal τὰς AMAPTIAC AYT@N αὐτὸς ANOICEl. 13. διὰ τοῦτο
αὐτὸς κληρονομήςει πολλοὺς Kal τῶν ἰοχγρῶν μεριεῖ οκῦλδὰ᾽ ἀνθ᾽
ὧν πὰρεδόθη εἰς θἄνδτον ἢ ΨΥΧῊ αὐτοῦ Kal τοῖς ἀνόμοις ἐλο-
᾿ ‘ δ ς ' a 3.8 \ ᾿ \
ricbH’ 14. KAl AYTOC AMAPTIAC πολλῶν ONHNELKEN Kal διὰ TAC
AMAPTIAC AYT@N πὰρεδόθη. 15. Kal πάλιν αὐτός φησιν" ᾿Εγὼ
’ > ' \ > » » > ' ae
δέ εἰμι CKWAHZ Kdl οὐκ ἀνθρώπους, ONEIAOC ἀνθρώπων Kal EZOY-
θένημὰ λὰοῦ. 16. πάντες οἱ θεωροῦντές ME EZEMYKTHPICAN ME,
ἐλάληοδν ἐν YEIAECIN, EKINHCON KEAAHN, Ἤλπιοεν ἐπὶ Κύριον,
ῥγοάσθω aYTON, CWCATW αὐτόν, ὅτι θέλει aYTON. 17. “Ὁρᾶτε,
" > , / Sate \ ς / a > \
ἄνδρες ἀγαπητοί, τίς 6 ὑπογραμμὸς ὁ Sedopuévos ἡμῖν" εἰ yap
ὁ Κύριος οὕτως ἐταπεινοφρόνησεν, τί ποιήσωμεν ἡμεῖς οἱ ὑπὸ
\ \ lel / > la! ’ > a , ”
τὸν ζυγὸν τῆς χάριτος αὐτοῦ δι᾿ αὐτοῦ ἐλθόντες ;

XVII. Μιμηταὶ γενώμεθα κἀκείνων, οἵτινες ἐν δέρμασιν
αἰγείοις καὶ μηλωταῖς περιεπάτησαν κηρύσσοντες τὴν ἔλευ-
σιν τοῦ Χριστοῦ" λέγομεν δὲ ᾿Ηλίαν καὶ ᾿Ελισαιέ, ἔτι δὲ καὶ
5 / \ / \ U \ \
Ἰεζεκιήλ, τοὺς προφήτας: πρὸς τούτοις Kal τοὺς μεμαρ-
τυρημένους. 2. ἐμαρτυρήθη μεγάλως ᾿Αβραὰμ καὶ φίλος

Ι͂ Le n \ , 3 , > \ ,
προσηγορεύθη τοῦ Θεοῦ, καὶ λέγει ἀτενίζων εἰς τὴν δόξαν
τοῦ Θεοῦ, ταπεινοφρονῶν' ᾿Εγὼ λέ εἶμι γῆ Kai σποδός. 3. ἔτι
δὲ καὶ περὶ Ἰὼβ οὕτως γέγραπται" ᾿Ιὼβ δὲ HN δίκδιος Kal
ἄμεμπτος, ἀληθινός, θεοςεδής, ἀπεχόμενος ἀπὸ πὰντὸς κἀκοῦ"
4. ἀλλ᾽ αὐτὸς ἑαυτοῦ κατηγορεῖ λέγων: ΟΥλεὶς κἀθὰρὸς ἀπὸ
cr >,2? Ἂ a ς ᾿ ς \ > a “ A
ῥύπου, οὐδ᾽ ἂν μιᾶς ἡμέρας [ἢ] H ZH δύτοῦ. 5. Μωῦσῆς

\ 3 © . » > nm 2 / me a ς f
πιοτὸς ἐν ὅλῳ τῷ οἴκῳ aYTOY ἐκλήθη, καὶ Sia τῆς ὑπηρεσίας

’ a ΜΝ ς \ wv \ * / \ lal
αὐτοῦ ἔκρινεν ὁ Θεὸς Αὔγυπτον διὰ τῶν μαστίγων Kal τῶν

xvii. 4 ἢ] insert Lightfoot.

XVIII] TO THE CORINTHIANS. 15

αἰκισμάτων αὐτῶν. ἀλλὰ κἀκεῖνος δοξασθεὶς μεγάλως οὐκ
> 3 3 εὐ b EE Lal U fo)
ἐμεγαλορημόνησεν, ἀλλ᾽ εἶπεν, ἐπὶ τῆς βάτου χρηματισμοῦ

᾽ [4] U > > , a , Y ae ’ >
αὐτῷ διδομένου: Tic εἶμι ἐγώ, ὅτι με πέμπεις; ἐγὼ δέ εἰμι
icYNO@@NOC Kal BpadyrA@ccoc. 6. καὶ πάλιν λέγει, ᾿Εγὼ δέ
εἶμι ἀτμὶς ἀπὸ κύθρδο.

XVIII. Τί δὲ εἴπωμεν ἐπὶ τῷ μεμαρτυρημένῳ Δαυείδ ;

πρὸς ὃν εἶπεν ὁ Θεός, Εὔρον ἄνδρὰ κἀτὰ τὴν κἀρδίὰν MOY,
Aayeld τὸν τοῦ *leccai, ἐν ἐλέει δἰωνίῳ ἐχριοὰ aYTON. 2. ἀλλὰ
\ ΔΕ % , \ \ , > ’ , c t \ \
καὶ αὐτὸς λέγει πρὸς τὸν Θεόν" ᾿Ελέηοόν me, ὁ Θεός, κἀτὰ TO
μέγὰ ἔλεός COY, κἂὶ KATA τὸ πλῆθος τῶν οἰκτιρμῶν coy ἐξὰ-
λειψον τὸ ANOMHMA MOY. 3, ἐπὶ πλεῖον πλῦῆνον ME ἀπὸ τῆς
ἀνομίδο MOY, KAl ἀπὸ τῆς AMAPTIAC MOY κἀθάριοόν Me? ὅτι τὴν
ἀνομίδν MOY ἐγὼ γινώοκω, Kal H AMAPTIA MOY ἐνώπιόν MOY ἐστιν
AIA TIANTOC, 4. COl μόνῳ HMAPTON, KAl TO πονηρὸν ἐνώπιόν COY
ἐποίηοδ᾽ ὅπως AN δικδιωθες EN τοῖς λόγοις COY, KAI NIKNCHC ἐν
a ͵ ͵ 3 ‘ ‘ > > ’ , ΓΕ.
τῷ KPINECOAl Ce, 5, IAOY FAP EN ἄνοόομιδισ ΟὙΝΕΛΗΜΦΘθην, Kal ἐν
c U 1} ’ ε ͵ > ᾿ ‘ > , > ᾿
AMAPTIAIC EKICCHCEN ME H Μήτηρ MOY. 6. ἰδοὺ γὰρ AAHOEIAN ἡγὰ-
THCAC’ TA SAHAA Kal TA KPYHIA TAC codiac coy EAHAWCAC MOI.
7. PANTIEIC ME ὑσοώπῳ, KAl KAPAPICOHCOMAI’ TIAYNEIC ME, Kal ὑπὲρ
4 ’ , 2 a > ? \ > ’
YIONA A€YKANOHCOMAL, ὃ. AKOYTIEIC ME APAAAIACIN Kal ey ppocy-
NHN, APdAAIACONTAl OCTA TETATTEINDMENS. 9. ATTOCTPEYON τὸ
πρόςωπόν COY ἀπὸ τῶν AMAPTICN MOY, KAI TIACAC TAC ANOMIAC
MOY ἐξάλειψον. IO. KAPAIAN κἀθὰρὰν KTICON EN ἐμοί, ὁ Θεός,
Kal TINEYMA εὐθὲς EFKAINICON ἐν τοῖς ἐγκάτοις MOY. 11. MH AaTTO-
ρίψης με ἀπὸ TOY προσώπου Coy, Kal TO TINEYMA TO ἅγιόν COY MH
? 7 | et χε “A > , \ > ' n
ONTANEAHC ATT EMOY. I2. ATTOAOC ΜΟΙ THN APAAAIACIN TOY COOTH-
ΡΙΟΥ COY, Kal TINEYMATI ἡγεμονικῷ CTHPICON με. 13. AIAAZW ἀνό-
MoYc τὰς ὁλογς coy, Kal AceBeic ἐπιοτρέψογοιν ἐπὶ cé. 14. H¥cal
ME ἐξ δἱμάτων, ὁ Θεός, ὁ Θεὸς τῆς cwTHpiac Moy. 15. ἀγδλλιά-
ceTal H TA@CCA MOY τὴν AIKAIOCYNHN coy. Κριε, TO οτόμὰ MOY
ANOIZEIC, Kal TA χείλη MOY ἀνὰάγγελεῖ THN AINECIN Coy. 16. ὅτι
εἰ HOEAHCAC OYCIAN, EA@KA AN’ OAOKAYT@MATA οὐκ €YAOKHCEIC.
17. θγοίὰ τῷ Θεῷ πνεῖμὰ CYNTETPIMMENON’ KaPAIAN CYNTE-
TPIMMENHN κἀὶ TETATTEINWMENHN ὁ Θεὸς οὐκ ἐξογθενώεσει.

Ex, ili, 11,
iv. 10.
>

Ps. lxxxix.

xiii. 14.
Ps. li. 3—
19.

16 5, CLEMENT OF ROME [xx

XIX. Τῶν τοσούτων οὖν καὶ τοιούτων οὕτως μεμαρτυ-
a ¢ a
ρημένων τὸ ταπεινοφρονοῦν Kal TO ὑποδεὲς διὰ τῆς ὑπακοῆς
- 3 ς “
οὐ μόνον ἡμᾶς ἀλλὰ Kal Tas πρὸ ἡμών γενεὰς βελτίους ἐποί-
/ ee f b A. 9 ῇ
ησεν, τούς τε καταδεξαμένους τὰ λόγια αὐτοῦ ἐν φόβῳ καὶ
55. ἢ a 3 \ , ἀν
ἀληθείᾳ. 2. ἸΤολλῶν οὖν καὶ μεγάλων καὶ ἐνδόξων μετειλη-
φότες πράξεων, ἐπαναδράμωμεν ἐπὶ τὸν ἐξ ἀρχῆς παραδε-
δομένον ἡμῖν τῆς εἰρήνης σκοπόν, καὶ ἀτενίσωμεν εἰς τὸν
a a
πατέρα καὶ κτίστην τοῦ σύμπαντος κόσμου, Kal ταῖς μεγα-
λοπρεπέσι καὶ ὑπερβαλλούσαις αὐτοῦ δωρεαῖς τῆς εἰρήνης
εὐεργεσίαις τε κολληθώμεν: 3. ἴδωμεν αὐτὸν κατὰ Scavotay
a v7 a
καὶ ἐμβλέψωμεν τοῖς ὄμμασιν τῆς ψυχῆς εἰς TO μακρόθυμον
Ὁ“ Lal ΦΥ͂

αὐτοῦ βούλημα: νοήσωμεν πῶς ἀόργητος ὑπάρχει πρὸς
πᾶσαν τὴν κτίσιν αὐτοῦ.

XX. Οἱ οὐρανοὶ τῇ διοικήσει αὐτοῦ σαλευόμενοι ἐν
εἰρήνῃ ὑποτάσσονται avT@ 2. ἡμέρα τε καὶ νὺξ τὸν τεταγ-
μένον ὑπ᾽ αὐτοῦ δρόμον διανύουσιν, μηδὲν ἀλλήλοις ἐμποδί-

ΥΩ / \ / 3 / \ \

ἕοντα. 3. ἥλιός TE καὶ σελήνη ἀστέρων TE χοροὶ κατὰ τὴν

4 Le tebe a , / ἢ ἢ > 7
διαταγὴν αὐτοῦ ἐν ὁμονοίᾳ δίχα πάσης παρεκβάσεως ἐξελίσ-
3 a / a

σουσιν τοὺς ἐπιτεταγμένους αὐτοῖς ὁρισμούς. 4. γῆ κυοφο-

ροῦσα κατὰ τὸ θέλημα αὐτοῦ τοῖς ἰδίοις καιροῖς τὴν παν-

a 3 ‘4 \ \ \ a a > δια

πληθῆ ἀνθρώποις τε καὶ θηρσὶν καὶ πᾶσιν τοῖς οὖσιν ἐπ

αὐτὴν ζώοις ἀνατέλλει τροφήν, μὴ διχοστατοῦσα μηδὲ ἀλλοι-

οὔσά τι τῶν δεδογματισμένων UT αὐτοῦ. 5, ἀβύσσων τε

ἀνεξιχνίαστα καὶ νερτέρων ἀνεκδιήγητα Τκρίματατ᾽ τοῖς αὐτοῖς

συνέχεται προστάγμασιν. 6. τὸ κύτος τῆς ἀπείρου θαλάσ-

Gen. ig. ons κατὰ τὴν δημιουργίαν αὐτοῦ συσταθὲν εἰς τὰς ογνάγωΓὰς

οὐ παρεκβαίνει τὰ περιτεθειμένα αὐτῇ κλεῖθρα, ἀλλὰ καθὼς

Job ΑἜπἧἣδιέταξεν ὼ αὐτῇ, οὕτως ποιεῖ. 7. εἶπεν yap: Ἕως ὧδε Hiei,
XXXVI11. II.

Kal TA KYMATA COY ἐν CO! CyNTpIBHceTal. 8. ὠκεανὸς ἀνθρώποις

amépatos Kal οἱ μετ᾽ αὐτὸν κόσμοι ταῖς αὐταῖς ταγαῖς τοῦ

t / \ 2 \ \ \ \

δεσπότου διευθύνονται. 9. καιροὶ ἐαρινοὶ καὶ θερινοὶ καὶ

μετοπωρινοὶ καὶ χειμερινοὶ ἐν εἰρήνῃ μεταπαραδιδόασιν ἀλ-

λήλοις. 10. ἀνέμων σταθμοὶ κατὰ τὸν ἴδιον καιρὸν τὴν

A / a 7
λειτουργίαν αὐτῶν ὠπροσκόπως ἐπιτελοῦσιν" ἀέναοί τε πηγαὶ

xx1] TO THE CORINTHIANS. 17

n /
πρὸς ἀπόλαυσιν καὶ ὑγείαν δημιουργηθεῖσαι δίχα ἐλλείψεως
A ’ , t ,
παρέχονται τοὺς πρὸς ζωῆς ἀνθρώποις μαζούς. τά τε ἐλά-
“ > “ ¢
χίστα τῶν ζώων τὰς συνελεύσεις αὐτῶν ἐν ὁμονοίᾳ Kai εἰρήνῃ
lal n / \
ποιοῦνται. τι. Ταῦτα πάντα 6 μέγας δημιουργὸς Kal. δεσ-
a " ¢
πότης τῶν ἁπάντων ἐν εἰρήνῃ καὶ ὁμονοίᾳ προσέταξεν εἶναι,
A ec a
εὐεργετῶν τὰ πάντα, ὑπερεκπερισσῶς δὲ ἡμᾶς τοὺς προσπε-
φευγότας τοῖς οἰκτιρμοῖς αὐτοῦ διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ
a : ?
Χριστοῦ, 12, ᾧ ἡ δόξα καὶ ἡ μεγαλωσύνη εἰς τοὺς αἰῶνας
τῶν αἰώνων. ἀμήν.
ΧΧΙ. Ὁρᾶτε, ἀγαπητοί, μὴ αἱ εὐεργεσίαι αὐτοῦ αἱ
\ / > A i 7 >\ 4, 5 Φῳ»" 2 a
πολλαὶ γένωνται εἰς κρίμα πᾶσιν ἡμῖν, ἐὰν μὴ ἀξίως αὐτοῦ
πολιτευόμενοι τὰ καλὰ καὶ εὐάρεστα ἐνώπιον αὐτοῦ ποιῶμεν
μεθ᾽ ὁμονοίας. 2. λέγει γάρ mou: Πνεῦμὰ Kypioy λύχνος ἐρεγ-
νῶν τὰ Tamieia τῆς ractpdc. 3. Ἴδωμεν πῶς ἐγγύς ἐστιν, καὶ ὅτι
A Lal ς a a
οὐδὲν λέληθεν αὐτὸν τῶν ἐννοιῶν ἡμῶν οὐδὲ τῶν διαλογισμῶν
2 , / 5 3 \ Ν a ¢ A
ὧν ποιούμεθα. 4. δίκαιον οὖν ἐστὶν μὴ λυποτακτεῖν ἡμᾶς
ἀπὸ τοῦ θελήματος αὐτοῦ 5. μᾶλλον ἀνθρώποις ἄφροσι καὶ
ἀνοήτοις καὶ ἐπαιρομένοις καὶ ἐγκαυχωμένοις ἐν ἀλαζονείᾳ τοῦ
, 5 A / a lal an \ , 9 A
λόγου αὐτῶν προσκόψωμεν ἢ τῷ Θεῷ. 6. τὸν Κύριον ᾿Ιησοῦν
/ Φ \ φΦ ¢€ \ « Lal > / > nr \
ΓΧριστόν], οὗ τὸ αἷμα ὑπὲρ ἡμῶν ἐδόθη, ἐντραπῶμεν: τοὺς
προηγουμένους ἡμῶν αἰδεσθῶμεν, τοὺς πρεσβυτέρους ἡμῶν
τιμήσωμεν, τοὺς νέους παιδεύσωμεν τὴν παιδείαν τοῦ φόβου
A a \ a ς a δὺς τν \ ᾽ \ /
τοῦ Θεοῦ, τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα:
A ¢
7. τὸ ἀξιαγάπητον τῆς ayvelas ἦθος ἐνδειξάσθωσαν, τὸ
ἀκέραιον τῆς πραὕτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ
a > al \ a A
ἐπιεικὲς τῆς γλώσσης αὐτῶν Sid τῆς σιγῆς φανερὸν ποιησά-
τωσαν' τὴν ἀγάπην αὐτῶν, μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν
. AM \ ὩΣ ΄ \
τοῖς φοβουμένοις τὸν Θεὸν ὁσίως ἴσην παρεχέτωσαν: 8. τὰ
e A A a“
τέκνα ὑμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν'" μαθέ-
τωσαν, TL ταπεινοφροσύνη παρὰ Θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ
παρὰ τῷ Θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ
N 2 A ᾿Ξ
σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ
Pg \ / -
διανοίᾳ' 9. ἐρευνητὴς γάρ ἐστιν ἐννοιῶν καὶ ἐνθυμήσεων"
Φις > nm c A nm
οὗ ἡ πνοὴ αὐτοῦ ἐν ἡμῖν ἐστίν, Kal ὅταν θέλῃ ἀνελεῖ αὐτήν.
AP, FATH. 2

Prov. xX
27.

Ps. xxxiv.
12—18, 20.

18 5, CLEMENT OF ROME [xxz

XXII. Ταῦτα δὲ πάντα βεβαιοῖ ἡ ἐν Χριστῷ πίστις"
καὶ γὰρ αὐτὸς διὰ τοῦ πνεύματος τοῦ ἁγίου οὕτως προσκα-
λεῖται ἡμᾶς" Δεῦτε τέκνὰ, ἀκογοὰτέ MOY, φύβον Κυρίου διδάξω
ὑμᾶς. 2. τίς ἐστιν ἄνθρωπος ὁ θέλων Ζωήν, ἀγαπῶν HMEPAC
ἰδεῖν ἀγαθάς; 3. TIAYCON τὴν γλῶσοδν COY ἀπὸ KAKO, Kal χείλη
TOY MH AadAfical δόλον. 4. ἔκκλινον ἀπὸ κἀκοῦ Kal TIOIHCON
ὄγδθόν. 5. ZHTHCON εἰρήνην καὶ δίωξον AYTHN. 6. ὀφθδάλμοὶ.
Kypioy ἐπὶ δικδίογο, Kal ὦτὰ AYTOY πρὸς AEHCIN AYT@N* πρόσωπον
Aé Kypioy ἐπὶ ποιοῦντὰς Kakd τοῦ ἐξολεθρεῦοδι ἐκ γῆς τὸ μνημό-
CYNON ἀὐτῶν, 7. ἐκέκραξεν ὁ δίκδιοο, Kal ὁ Κύριος eicHKOYCEN

oe > fal δι ae “ n , > “a 2 , > ἢ
Ps, xxxii. AYTOY Kal EK TIACON τῶν θλιψεῶν AYTOY EPYCATO AYTON. 8. πολ-

10.

? ‘Eldad
and
Modad’,

Is. xiii. 22.
Mal. iii. I.

Aal δὶ θλίψεις TOY Alkaloy Kal ἐκ TIACMN aYT@N PyYceTal aYTON
ὁ Kypioc: efra* TToAAai ai mactirec τοῦ ἁμάρτωλοῦ, τοὺὴς δὲ
> ’ ee | , a ’
EATHZONTAC ἐπὶ Κύριον ἔλεος KYKAQCEL.

XXIII. Ὃ οἰκτίρμων κατὰ πάντα καὶ εὐεργετικὸς πα-

\ ¥ / > ok \ / 9. ἃ > 4
τὴρ ἔχει σπλάγχνα ἐπὶ τοὺς φοβουμένους αὐτόν, ἠπίως τε
καὶ προσηνῶς τὰς χάριτας αὐτοῦ ἀποδιδοῖ τοῖς προσερχομέ-
vous αὐτῷ ἁπλῇ διανοίᾳ. 2. διὸ μὴ διψυχώμεν, μηδὲ ἐνδαλ-
λέσθω ἡ ψυχὴ ἡμῶν ἐπὶ ταῖς ὑπερβαλλούσαις καὶ ἐνδόξοις
δωρεαῖς αὐτοῦ. 3. πόρρω γενέσθω ad’ ἡμῶν ἡ γραφὴ αὕτη,
ὅπου Neyer’ Τἀλδϊπωροί Eicin οἱ λίψγχοι, οἱ διστάζοντεο THN ΨΥΧΗ͂Ν,
οἱ λέγοντεο, Ταῦτὰ HKOYcaMeN Kal ἐπὶ τῶν πάτέρων ἡμῶν, Kal
ἸΔΟΥ̓ γεγηράκαμεν Kal οὐδὲν ἡμῖν TOYTON CYNBEBHKEN. 4. ὦ
ἀνόητοι, CYMBAAETE ἑδυτοὺς ξύλῳ λάβετε AMTTEAON’ πρῶτον MEN
wn“ 9 t 7 ΕἾ
Φυλλοροειῖ, εἰτὰ Βλδοτὸς γίνετάδι, εἶτὰ DyYAAON, εἶτὰ ἄνθος, Kal
μετὰ ταὐτὰ ὄμφδξ, εἶτδ. σταφυλὴ πὰρεοτηκγῖδ. Ὁρᾶτε ὅτι ἐν
Col > , b ὔ ἊὉ ς \ ta /

καιρῷ oALY@ εἰς πέπειρον καταντᾷ ὁ καρπὸς τοῦ ξύλου.
5, ἐπ᾽ ἀληθείας ταχὺ καὶ ἐξαίφνης τελειωθήσεται τὸ βούλημα
αὐτοῦ, συνεπιμαρτυρούσης καὶ τῆς γραφῆς ὅτι Tayy ἡἥξει καὶ
ΟΥ̓ χρονιεῖ, Kai ἐξαίφνης ἥξει ὁ Κύριος εἰς τὸν NAON δύτοῦ, Kal ὁ
ἅγιος ὃν ὑμεῖς TIPOCAOKATE,

XXIV. Κατανοήσωμεν, ἀγαπητοί, πῶς ὁ δεσπότης ἐπι-
δείκνυται διηνεκῶς ἡμῖν τὴν μέλλουσαν ἀνάστασιν ἔσεσθαι,
φ \ 3 Ν 3 ul \ U 3 a \ ?
ἧς THY ἀπαρχὴν ἐποιήσατο τὸν Κύριον ᾿Ιησοῦν Χριστὸν ἐκ

xxvii] - TO THE CORINTHIANS. 19

a \
νεκρῶν ἀναστήσας. 2. ἴδωμεν, ἀγαπητοί, τὴν κατὰ καιρὸν
Ν ᾽ / c a
γινομένην ἀνάστασιν. 3. ἡμέρα καὶ νὺξ ἀνάστασιν ἡμῖν
a a“ Oe k ΕΣ: leben ΨΥ ε Ν
δηλοῦσιν" κοιμᾶται ἡ νύξ, ἀνίσταται ἡμέρα ἡ ἡμέρα ἄπεισιν,
“ « / »
νὺξ ἐπέρχεται. 4. λάβωμεν τοὺς καρπούς" ὃ σπόρος πῶς
a ' \ 7
καὶ τίνα τρόπον γίνεται; 5. ἐξῆλθεν ὁ CTIEIPWN καὶ ἔβαλεν S. Matt.
a 5 . ᾿ ahh RED. Ἃ
εἰς τὴν γῆν ἕκαστον τῶν σπερμάτων, ἅτινα πεσόντα ELS τὴν S. Mark
Ὁ a , ς iv. 3.
γῆν ξηρὰ καὶ γυμνὰ διαλύεται. εἶτ᾽ ἐκ τῆς διαλύσεως ἡ ς ῥ᾽ κε
μεγαλειότης τῆς προνοίας τοῦ δεσπότου ἀνίστησιν αὐτά, καὶ Vili. 5.
> ee \ / v , Wy , ’
ἐκ τοῦ ἑνὸς πλείονα αὔξει καὶ ἐκφέρει καρπόν.
XXV. Ἴδωμεν τὸ παράδοξον σημεῖον, τὸ γινόμενον ἐν
al Lal A ἃ \ > U
τοῖς ἀνατολικοῖς τόποις, τουτέστιν τοῖς περὶ THY ᾿Αραβίαν.
2. ὄρνεον γάρ ἐστιν ὃ προσονομάξεται φοῖνιξ' τοῦτο μονο-
γενὲς ὑπάρχον ζῇ ἔτη πεντακόσια γενόμενόν τε ἤδη πρὸς
5 / a 3 al > U \ c A a 3 ,
ἀπόλυσιν τοῦ ὠποθανεῖν αὐτό, σηκὸν ἑαυτῷ ποιεῖ ἐκ λιβάνου
a ~ a
καὶ σμύρνης καὶ τῶν λοιπῶν ἀρωμάτων, εἰς ὃν πληρωθέντος
τοῦ «χρόνου εἰσέρχεται καὶ τελευτᾷ. 3. σηπομένης δὲ τῆς
σαρκὸς σκώληξ τις γεννᾶται, ὃς ἐκ τῆς ἰκμάδος τοῦ τετε-
λευτηκότος ζώου ἀνατρεφόμενος πτεροφυεῖ" εἶτα γενναῖος
γενόμενος αἴρει τὸν σηκὸν ἐκεῖνον ὅπου τὰ ὀστᾶ τοῦ προγε-
» / \ a / , > Ν a »
γονότος ἐστίν, καὶ ταῦτα βαστάζων διανύει ἀπὸ τῆς ᾿Αραβι-
κῆς χώρας ἕως τῆς Αὐγύπτου εἰς τὴν λεγομένην ᾿ΗἩλιούπολιν"
Ἀφ , , ’ > \ r SEA" \ > Δ ἢ
4. καὶ ἡμέρας, βλεπόντων πάντων, ἐπιπτὰς ἐπὶ τὸν τοῦ ἡλίου
βωμὸν τίθησιν αὐτά, καὶ οὕτως εἰς τοὐπίσω ἀφορμᾷ οἱ οὖν
μο ω ᾿ ρμᾳ. 5.
al 3 A
ἱερεῖς ἐπισκέπτονται τὰς ἀναγραφὰς τῶν χρόνων Kal εὑρίσκου-
σιν αὐτὸν πεντακοσιοστοῦ ἔτους πεπληρωμένου ἐληλυθέναι.
7 \
XXVI. Μέγα καὶ θαυμαστὸν οὖν νομίζομεν εἶναι, εἰ ὁ
δημιουργὸς τῶν ἁπάντων ἀνάστασιν ποιήσεται τῶν ὁσίως
5 aA ὃ xr / 3 θ / / > “ v4 \
αὐτῷ δουλευσάντων ἐν πεποιθήσει πίστεως ἀγαθῆς, ὅπου καὶ
3.» ,ὔ Δ c A \ a A a
δι’ ὀρνέου δείκνυσιν ἡμῖν TO μεγαλεῖον τῆς ἐπαγγελίας αὐτοῦ:
7 ’ ‘ ͵ e eee
2. λέγει yap mov’ Kai ἐξανδοτήςεις ME Kal EZOMOAOPHCOMAI COl. Ps. xxviii.
/ ‘ @ , nn : eee
καί' ᾿Εκοιμήθην καὶ YrINa@ca, ἐξηγέρθην, ὅτι CY μετ᾽ ἐμοῦ εἶ, Ps. iii. 6.
' Ps. xxiii. 4.
\ ᾿ 3 ͵
3. καὶ πάλιν ᾿Ιὼὠβ λέγει Kai dnactHceic THN οάρκδ MOY TAYTHN Job xix. 26,
‘ > , Le! U
THN ANONTAHCACAN TAYTA TIANTA.
͵ s
XXVIII. Ταύτῃ οὖν τῇ ἐλπίδι προσδεδέσθωσαν ai ψυ-

2—2

Wisd. xii.
I2, Xi. 22.

Ps. xix.

Ps. cxxXix.
7— Ifo.

Deut.
xxxii. 8, 9.

Deut. iv.
34, Xiv. 2.

20 5. CLEMENT OF ROME [XXVII

χαὶ ἡμῶν TO πιστῷ ἐν ταῖς ἐπαγγελίαις Kal τῷ δικαίῳ ἐν
a / ¢ , 4 / a
τοῖς κρίμασιν. 2. ὁ παραγγείλας μὴ ψεύδεσθαι πολλῷ
a AR 93 Ξ 2O\ \ 207 A a
μᾶλλον αὐτὸς οὐ ψεύσεται" οὐδὲν yap ἀδύνατον Tapa τῷ
Θεῴ, εἰ μὴ τὸ ψεύσασθαι. 3. ἀναζωπυρησάτω οὖν ἡ πίστις
> an 3 ἐδ. ah \ / 4 / 3 A ᾽ fal ᾽ /
αὐτοῦ ἐν ἡμῖν, Kal νοήσωμεν OTL πάντα ἐγγὺς αὐτῷ ἐστίν.
A , lal
4. ἐν λόγῳ τῆς μεγαλωσύνης αὐτοῦ συνεστήσατο τὰ πάντα,
5 , 9 \ , 1 > a Qi. mA
καὶ ἐν λόγῳ δύναται αὐτὰ καταστρέψαι. 5. Tic ἐρεῖ ayt@
Τί émoincac; ἢ τίς ἀντιστήσετδι τῷ κράτει τῆς ἰσχύος δύτοῦ ; ὅτε
θέλει καὶ ὡς θέλει ποιήσει πάντα, καὶ οὐδὲν μὴ παρέλθῃ τῶν
δεδογματισμένων ὑπ᾽ αὐτοῦ. 6. πάντα ἐνώπιον αὐτοῦ εἶσίν,
καὶ οὐδὲν λέληθεν τὴν βουλὴν αὐτοῦ, 7. εἰ Oi οὐρδὰνοὶ AIH-
γοῦντὰι AdzZAN Θεοῦ, ποίηοιν δὲ χειρῶν ayTOY ἀνδγγέλλει τὸ
cTepéwma’ ἢ HMEepA TH ἡμέρὰ ἐρεύγετδαι ῥῆμα, Kal NYZ νυκτὶ
> t [ον ‘ > oe ' o.% ͵ κα ιν > ͵
ἀΝΔΓΓΕλλει FNOCIN” Kal OYK Εἰσὶν λόγοι οὐδὲ AdAIAI, GN OYYI AKOY~
ONTAl Al φωνδὶ AYTOON.

XXVIII. Πάντων οὖν βλεπομένων καὶ axovopévor,
" ΠῚ » we \ ᾿ t , ” \
φοβηθῶμεν αὐτὸν καὶ ἀπολείπωμεν φαύλων ἔργων papas
» / “ a / ᾿ lal ΡῪ ΕῚ \ -“ ͵
ἐπιθυμίας, ἵνα τῷ ἐλέει αὐτοῦ σκεπασθῶμεν ἀπὸ τῶν μελλον-
των κριμάτων. 2. ποῦ γάρ τις ἡμῶν δύναται φυγεῖν ἀπὸ
τῆς κραταιᾶς χειρὸς αὐτοῦ; ποῖος δὲ κόσμος δέξεταί τινα τῶν
αὐτομολούντων dm αὐτοῦ; λέγει γάρ που τὸ γραφεῖον"
3. Ποΐ ἀφήξω Kai ποῦ KpyBHcomal ἀπὸ τοῦ προσώπου coy; ἐὰν
2 a 2 ‘ 2 ’ » ἐν a > ͵ \ ΕἸ
ἀνδβῶ εἰς τὸν OYPANON, οὗ εἶ ἐκεῖ: ἐὰν ἀπέλθω εἰς τὰ ἔοχάτὰ
τῆς γῆς, ἐκεῖ H AezZIA coy’ ἐὰν κατδοτρώοσω εἰς τὰς ABYCCOYC, ἐκεῖ

‘ “ ͵ -“ > 5 ,ὔ x “Ὁ » / ’ \
TO TINEYMA COY. 4. ποῖ οὖν τις ἀπέλθῃ ἢ ποῦ ἀποδράσῃ ἀπὸ
τοῦ τὰ πάντα ἐμπεριέχοντος ;

ΧΧΙΧ. Προσέλθωμεν οὖν αὐτῷ ἐν ὁσιότητι ψυχῆς,
ἁγνὰς καὶ ἀμιάντους χεῖρας αἴροντες πρὸς αὐτόν, ἀγαπῶντες
τὸν ἐπιεικῆ καὶ εὔσπλαγχνον πατέρα ἡμῶν ὃς ἐκλογῆς μέρος
< a > t ς a “ bd / Pare ,
ἡμᾶς ἐποίησεν ἑαυτῷ. 2. Οὕτω γὰρ γέγραπται" Ὅτε λιεμέ-
pIZeN ὁ ὕψιοτος ἔθνη, ὡς διέσπειρεν yloyc ᾿Αδάμ, ἔστησεν ὅριὰ
ἐθνῶν KATA ἀριθμὸν ἀγγέλων Θεοῦ. ἐγενήθη μερὶς Κυρίου Aadc
ayToY ᾿Ιακώβ, οχοίνιομὰ κληρονομίὰς δύτοῦ “IcpaHA. 3. καὶ ἐν
ἑτέρῳ τόπῳ λέγει" ᾿Ιλο Κύριος AamBANel ἑδγτῷ ἔθνος ἐκ MECOY

xxx] TO THE CORINTHIANS. 21

ἐθνῶν, ὥςπερ λὰμβάνει ἄνθρωπος THN ἀπάρχην aYTOY τῆς ἅλω, Numb,

1 2 ͵ > na 3) A Φ ay XVili. 27-
Kal €ZEAEYCETAI EK τοῦ EONOYC ἐκείνου APIA ATION. a, OEM
; f ᾿ ΡΥ , ) “= ΧΧΧΙ. 14.

XXX. ᾿Αγίου οὖν μερὶς ὑπάρχοντες ποιήσωμεν τὰ τοῦ Ἐκ

ἁγιασμοῦ πάντα, φεύγοντες καταλαλιάς, μιαράς τε καὶ ἀν- x\vili. 12.
dyvous συμπλοκάς, μέθας τε καὶ νεωτερισμοὺς καὶ βδελυ-
Ν 2 ! \ / ὃ \ ς ,
κτὰς ἐπιθυμίας, μυσερὰν μοιχείαν, βδελυκτὴν ὑπερηφανίαν.
2. Θεὸς γὰρ, φησίν, ὑπερηφάνοις ANTITACCETAI, TaTTEINOIC δὲ Prov. iii.
͵ ͵ A 34-
AiA@cin χάριν. 3. Κολληθώμεν οὖν ἐκείνοις ols ἡ χάρις ἀπὸ jamesiv.6.
8 ὃ t. Vv. 5.
τοῦ Θεοῦ dSédorar: ἐνδυσώμεθα τὴν ὁμόνοιαν, ταπεινοφρο- * wie ΧΟ
νοῦντες, ἐγκρατευόμενοι, ἀπὸ παντὸς ψιθυρισμοῦ καὶ κατα-
λαλιᾶς πόρρω ἑαυτοὺς ποιοῦντες, ἔργοις δικαιούμενοι καὶ μὴ
λόγοις. 4. λέγει γάρ' Ὃ τὰ πολλὰ λέγων Kal ANTAKOYCETAI H Job xi. 2,
ὁ εὔλαλος οἴεται εἶνδι δίκδιος; 5. εὐλογημένος γεννητὸς γυνδι- >
κὸς ὀλιγόβιος. μὴ πολὺς ἐν ῥηήμδειν γίνουΥ. 6. Ὃ ἔπαινος
ἡμῶν ἔστω ἐν Θεῷ καὶ μὴ ἐξ αὐτῶν, αὐτεπαινετοὺς γὰρ μεσεῖ
ὁ Θεός. 7. ἡ μαρτυρία τῆς ἀγαθῆς πράξεως ἡμῶν διδόσθω
ὑπ᾽ ἄλλων, καθὼς ἐδόθη τοῖς πατράσιν ἡμῶν τοῖς δικαίοις.
8. θράσος καὶ αὐθάδεια καὶ τόλμα τοῖς κατηραμένοις ὑπὸ τοῦ
Θεοῦ: ἐπιείκεια καὶ ταπεινοφροσύνη καὶ πραὕτης παρὰ τοῖς
ηὐλογημένοις ὑπὸ τοῦ Θεοῦ.
“Ὁ “ aA a
XXXII. Κολληθῶμεν οὖν τῇ εὐλογίᾳ αὐτοῦ, καὶ ἴδωμεν
/ PY. 2 \ a 3 / kd / \ Lem 3 a
τίνες ai ὁδοὶ τῆς εὐλογίας. ἀνατυλίξωμεν τὰ ἀπ ἀρχῆς
, / / 3 , ς \ ε Aa > Ul
γενόμενα. 2. Tivos χάριν ηὐλογήθη ὁ πατὴρ ἡμῶν ᾿Αβραάμ;
ΕῚ / ~ 5 / \ / /
οὐχὶ δικαιοσύνην καὶ ἀλήθειαν διὰ πίστεως ποιήσας:
3. Ἰσαὰκ μετὰ πεποιθήσεως γινώσκων τὸ μέλλον ἡδέως
προσήγετο θυσία. 4. ᾿Ιακὼβ μετὰ ταπεινοφροσύνης ἐξεχώρη-
σεν τῆς γῆς αὐτοῦ δι’ ἀδελφὸν καὶ ἐπορεύθη πρὸς Λαβὰν καὶ
ἐδούλευσεν, καὶ ἐδόθη αὐτῷ τὸ δωδεκάσκηπτρον τοῦ ᾿Ισραήλ.
XXXII. “Edy τις καθ᾽ ἕν ἕκαστον εἰλικρινῶς κατα-
νοήσῃ, ἐπιγνώσεται μεγαλεῖα τῶν ὑπ᾽ αὐτοῦ δεδομένων δω-
A > 3 a \ e A \ a / es
peav. 2. ἐξ αὐτοῦ γὰρ ἱερεῖς καὶ λευῖται πάντες οἱ λει-
τουργοῦντες τῷ θυσιαστηρίῳ τοῦ Θεοῦ' ἐξ αὐτοῦ ὁ Κύριος
᾽ A \ \ Ud 2 2 n Lal Se \
"Ἰησοῦς τὸ κατὰ σάρκα' ἐξ αὐτοῦ βασιλεῖς καὶ ἄρχοντες καὶ
xxxii. 1 "Edv] conj. Lightfoot; Ὃ ἄν C; guae si S; def. A.

Gen. xv. 5,
Xxii. 17.

22 5. CLEMENT OF ROME [XXXII

e A \ \ b) "ὃ \ δὲ ‘ A ’ a
ἡγούμενοι, κατὰ Tov ᾿Ιούδαν' τὰ δὲ λοιπὰ σκῆπτρα αὐτοῦ
᾽ b] a ς , ς 2 7 a ~
οὐκ ἐν μικρᾷ δόξῃ ὑπάρχουσιν, ws ἐπαγγειλαμένου τοῦ Θεοῦ
ὅτι Ἔοτδι τὸ σπέρμὰ coy ὡς οἱ ἀοτέρες τοῦ οὐρανοῦ. 3. Παν-
τες οὖν ἐδοξάσθησαν καὶ ἐμεγαλύνθησαν οὐ δι’ αὐτῶν ἢ τῶν
ἔργων αὐτῶν ἢ τῆς δικαιοπραγίας ἧς κατειργάσαντο, ἀλλὰ
lo] Le} ἐξ a
διὰ τοῦ θελήματος αὐτοῦ. 4. Kal ἡμεῖς οὖν, διὰ θελήματος
αὐτοῦ ἐν Χριστῷ ᾿Ιησοῦ κληθέντες, οὐ δι’ ἑαυτῶν δικαιούμεθα
O\ \ a ε 7 iv, aA / aA ’ / *
οὐδὲ διὰ τῆς ἡμετέρας σοφίας ἢ συνέσεως ἢ εὐσεβείας ἢ
»” Φ U ’ ς U 7 3 \ A A
ἔργων ὧν κατειργασάμεθα ἐν ὁσιότητι καρδίας, ἀλλὰ διὰ τῆς
πίστεως, δι’ ἧς πάντας τοὺς ἀπ᾽ αἰῶνος ὁ παντοκράτωρ Θεὸς
5 , e ¢ / > \ 7A “Ὁ x7 > /
ἐδικαίωσεν" ᾧ ἔστω ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
XXXIII. Τί οὖν ποιήσωμεν, ἀδελφοί; ἀργήσωμεν ἀπὸ

Lol 9 of. A 9 / \ ᾽ ῇ
᾿ τῆς ἀγαθοποιΐας καὶ ἐγκαταλείπωμεν τὴν ἀγάπην; μηθαμῶς

ζω 3" e , 37? € A A ’ \ 7
τοῦτο ἐάσαι ὁ δεσπότης ἐφ᾽ ἡμῖν γε γενηθῆναι, ἀλλὰ σπεύ-
σωμεν μετὰ ἐκτενείας καὶ προθυμίας πᾶν ἔργον ἀγαθὸν
ἐπιτελεῖν, 2. αὐτὸς γὰρ ὁ δημιουργὸς καὶ δεσπότης τῶν
ἁπάντων ἐπὶ τοῖς ἔργοις αὐτοῦ ἀγαλλιᾶται. 3. τῷ γὰρ
παμμεγεθεστάτῳ αὐτοῦ κράτει οὐρανοὺς ἐστήρισεν καὶ τῇ
ἀκαταλήπτῳ αὐτοῦ συνέσει διεκόσμησεν αὐτούς" γῆν τε
διεχώρισεν ἀπὸ τοῦ περιέχοντος αὐτὴν ὕδατος καὶ ἥδρασεν
ἐπὶ τὸν ἀσφαλῆ τοῦ ἰδίου βουλήματος θεμέλιον τά τε ἐν

» A A a mae la) / ΟΣ “. = U
αὐτῇ ζῶα φοιτῶντα τῇ ἑαυτοῦ διατάξει ἐκέλευσεν εἶναι" θά-
λασσαν καὶ τὰ ἐν αὐτῇ ζῶα προδημιουργήσας ἐνέκλεισεν τῇ
ς a / 3. 18 a \ 3 ΄ \ ΄
ἑαυτοῦ δυνάμει. 4. ἐπὶ πᾶσι τὸ ἐξοχώτατον καὶ παμμέγεθες
κατὰ διάνοιαν, ἄνθρωπον ταῖς ἱεραῖς καὶ ἀμώμοις χερσὶν
ἔπλασεν τῆς ἑαυτοῦ εἰκόνος χαρακτῆρα. 5. οὕτως γάρ φησιν
ὁ Θεός: Ποιήσωμεν ἄνθρωπον KaT’ εἰκόνὰ Kal KAO” ὁμοίωσιν
ἡμετέραν. Kal ἐποίηςεν ὁ Θεὸς τὸν ἄνθρωπον, APCEN Kal OAAY
ἐποίηςεν ayToyc. 6. Ταῦτα οὖν πάντα τελειώσας ἐπήνεσεν
αὐτὰ καὶ ηὐλόγησεν καὶ εἶπεν' Αὐξάνεοθε κἀὶ TIAHOYNECOE.

Ed 4 2 yy ᾽ θ a / 3 / e
7. Εἴδομεν OTe ἐν ἔργοις ἀγαθοῖς πάντες ἐκοσμήθησαν οἱ

ς
δίκαιοι" καὶ αὐτὸς οὖν ὁ Κύριος ἔργοις ἑαυτὸν κοσμήσας
ἐχάρη. 8. ἔχοντες οὖν τοῦτον τὸν ὑπογραμμὸν ἀόκνως προσ-

xxxiii. 7 Εἴδομεν͵ conj. Young; ἴδωμεν ACS.

ΧΧΧΥ TO THE CORINTHIANS. 23

j ᾽ a / e a. 3
έλθωμεν τῷ θελήματι αὐτοῦ, ἐξ ὅλης ἰσχύος ἡμῶν Epya-
σώμεθα ἔργον δικαιοσύνης.
XXXIV. ‘O ἀγαθὸς ἐργάτης μετὰ παρρησίας λαμβάνει
τὸν ἄρτον τοῦ ἔργου αὐτοῦ, 6 νωθρὸς καὶ παρειμένος οὐκ
ἀντοφθαλμεῖ τῷ ἐ έ χοῦ. 2. δέον οὖν ἐστὶν προ-
ντοφθαλμεῖ τῷ ἐργοπαρέκτῃ αὐτοῦ. 2. δέο ρ
θύμους ἡμᾶς εἶναι εἰς sc ainsi ἐξ αὐτοῦ yap ἐστιν τὰ
πάντα. 3. προλέγει γὰρ ἡμῖν: “lAoy ὁ Kypioc, kal ὁ μιοθὸς ἐμ xl.
ΧΙΙ. ΓΙ.
aYTOY πρὸ προοώπογ δύτοῦ, ἀποδλοῦνδι ἑκάστῳ KATA τὸ ἔργον Rev. ΧΙ;
δὐτοῦ. 4. Προτρέπεται οὖν ἡμᾶς πιστεύοντας ἐξ ὅλης τῆς *
καρδίας ἐπ᾽ αὐτῷ μὴ ἀργοὺς μηδὲ παρειμένους εἶναι ἐπὶ πᾶν
ἔργον ἀγαθόν: 5. τὸ καύχημα ἡμῶν καὶ ἡ παρρησία ἔστω
> ἘΠ RS t A ἢ Pe Aa ,
ἐν αὐτῷ ὑποτασσώμεθα τῷ θελήματι αὐτοῦ κατανοήσωμεν
\ a a a ’ , 5) A A a / ᾽ a
τὸ πᾶν πλῆθος τῶν ἀγγέλων αὐτοῦ, πῶς TO θῴμηματί avTou
λειτουργοῦσιν παρεστῶτες" 6. λέγει yap ἡ γραφή Mypiai abi vii.
μυριάδες TIAPEICTHKEICAN AYTO, Kal χίλιδι χιλιάδες ἐλειτουύργουν Is. vi. 3.
ἀὐτῷ" Kal ἐκέκράγον" Ἅγιος, ἅγιος, ἅγιος Κύριος 2aBawe, πλήρης
a ς ’ a AGZ > - Κ Ἀπ a ? > ς 4
Tr&ca H KTicIc τῆς δόξης ayToy. 7. Καὶ ἡμεῖς οὖν, ἐν ὁμονοίᾳ
ιν \ yeep | , a ’ « > Le ,
ἐπὶ τὸ αὐτὸ συναχθέντες TH συνειδήσει, ὡς ἐξ ἑνὸς στόματος
βοήσωμεν πρὸς αὐτὸν ἐκτενῶς εἰς τὸ μετόχους ἡμᾶς γενέσθαι
΄ , ns, y f > A > a ,ὔ /
τῶν μεγάλων καὶ ἐνδόξων ἐπαγγελιῶν αὐτοῦ. 8. λέγει yap’
᾿Οφθδλμὸς οὐκ εἶδεν Kal OYC οὐκ HkoyceN, καὶ ἐπὶ κἀρδίδν ἂν-- Is. Ixiv. 4,
Ixv. 16, 1
θρώπογ OYK ἀνέβη, OCA HTOIMACEN τοῖς YTTOMENOYCIN AYTON. , δὰ Weg
ΧΧΧΝ, ‘Os μακάρια καὶ θαυμαστὰ τὰ δῶρα τοῦ Θεοῦ,
3 7 \ 3 10 , / > /
ἀγαπητοί. 2. ζωὴ ἐν ἀθανασίᾳ, λαμπρότης ἐν δικαιοσύνῃ,
ἀλήθεια ἐν παρρησίᾳ, πίστις ἐν πεποιθήσει, ἐγκράτεια ἐν
ἁγιασμῷ καὶ ταῦτα ὑπέπιπτεν πάντα ὑπὸ τὴν διάνοιαν
ἡμῶν. 3. τίνα οὖν ἄρα ἐστὶν τὰ ἑτοιμαζόμενα τοῖς .ὑπομέ-
νουσιν; 6 δημιουργὸς καὶ πατὴρ τῶν αἰώνων ὁ πανάγιος
αὐτὸς γινώσκει τὴν ποσότητα καὶ τὴν καλλονὴν αὐτῶν.
ς lal > ’ , ς a > a ᾽ A a
4. ἡμεῖς οὖν ἀγωνισώμεθα εὑρεθῆναι ἐν τῷ ἀριθμῷ τῶν
ὑπομενόντων αὐτόν, ὅπως μεταλάβωμεν τῶν ἐπηγγελμένων
δωρεῶν. 5. πῶς δὲ ἔσται τοῦτο, ἀγαπητοί; ἐὰν ἐστηριγμένη
δι ¢ ὃ / δ ὦ ὃ \ 7] ἘΣ \ \ e δ am 3 a
ἢ ἡ διάνοια ἡμῶν διὰ πίστεως πρὸς τὸν Θεόν᾽ ἐὰν ἐκζητῶμεν
» te Ns \ ’ , ἜΝ oe 9% > V4 ΤΥ.
τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ" ἐὰν ἐπιτελέσωμεν τὰ ἀνή-

Ps. 1. 16—
23. '

24 5. CLEMENT OF ROME [XXXV

a? ; / 5» la! \ ,’ / na φ in
κοντα TH ἀμώμῳ βουλήσει αὐτοῦ καὶ ἀκολουθήσωμεν TH ὁδῷ
A 9. ᾿ 7] > 2% Ὁ fa > / \
τῆς ἀληθείας, ἀπορρίψαντες ἀφ᾽ ἑαυτῶν πᾶσαν ἀδικίαν καὶ
ἀνομίαν, πλεονεξίαν, ἔρεις, κακοηθείας τε καὶ δόλους, ψιθυ-
ῥισμούς τε καὶ καταλαλιάς, θεοστυγίαν, ὑπερηφανίαν τε καὶ
ἀλαζονείαν, κενοδοξίαν τε καὶ ἀφιλοξενίαν. 6. ταῦτα yap
οἱ πράσσοντες στυγητοὶ τῷ Θεῷ ὑπάρχουσιν" οὐ μόνον δὲ
᾿ , 5 5. \ \ e a ᾿᾽ “
οἱ πράσσοντες αὐτά, ἀλλὰ καὶ οἱ συνευδοκοῦντες αὐτοῖς.

' “a c a 9 " o ’
7. λέγει yap ἡ γραφή" Τῷ δὲ AmMapTwA® εἶπεν ὁ Θεός’ “Ina Ti
CY ΔιΗΓΗ͂ τὰ δΔικδιώμδτδ MOY Kal ANAAAMBANEIC THN διδθήκην MOY
ἐπὶ ctomatoc coy; 8. cy δὲ EmicHcac πὰδιδείαν, Kal ἐζξέβαλζες
Toyc Adroye ΜΟΥ εἰς TA ὀπίσω. εἰ ἐθεώρεις κλέπτην, CYNETPEYEC
AYTG, KAl META μοιχῶν τὴν μερίδὰ coy ἐτίθεις" τὸ CTOMA COY
ἐκπλεόνδοεν KAKIAN, Kal H PAG@CCA coy περιέπλεκεν δολιότητδ'

-KAOHMENOC KATA TOY AAEAMOY COY KATEAAAEIC, KAI KATA τοῦ υὙἼἉμοῦ

TAC μητρός COY ἐτίθεις οκάνδδλον᾽ 9. TAaYTA ἐποίησας Kal éci-
rHca’ ὑπέλδβες, ANOME, ὅτι ἔοομδιί COI OMOIOC’ 10. ἐλέγξω CE KAI
TIAPACTHCW CE KATA TIPOC@TION coy. II. οὔνετε AH Ta¥TA, Ol
eTTIAANGANOMENO! TOY Θεοῦ, μήποτε ἁρπάοη ὡς λέων, KAI MH εἰ ὁ
ε ᾿ ' ARR t ‘ 2 a ἌΝ τ
ῥγόμενοο. 12. θγοίδ δἰνέοσεως δλοξἄσει με, κἂὶ ἐκεῖ ὁδὸς ἡ
λείζω δ τῷ τὸ οὠτήριον τοῦ Θεοῦ.

XXXVI, Αὕτη ἡ ὁδός, ἀγαπητοί, ἐν ἦ εὕρομεν τὸ σωτή-

prov ἡμῶν Ἰησοῦν Χριστὸν τὸν ἀρχιερέα τῶν προσφορῶν

Heb.i.3, 4.

Ps, civ. 4.
Heb. i. 7.

Ps. ii. 7, 8.
Heb, i. 5.

« n \ , Ν \ a b] / ¢ Cy
ἡμῶν, TOY προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν.
\ ! > , > \ o¢ A ᾽ ae ι
2. διὰ τούτου ἀτενίσωμεν εἰς τὰ ὕψη τῶν οὐρανῶν" διὰ
/ 9 5 f \ wv \ « f v
τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν
>] A, \ / > 7 ε n e 5 \ “
αὐτοῦ διὰ τούτου ἠνεώχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς
καρδίας" διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια
ἡμῶν ἀναθάλλει εἰς τὸ φῶς" διὰ τούτου ἠθέλησεν ὁ δεσπό-
τῆς τῆς ἀθανάτου ἡνώσεως ἡμᾶς γεύσασθαι" Oc ὧν ἀπδγ-
γὰομὰ τῆς μεγάλωούνης AYTOY TOCOYT@ μείζων ECTIN ἀγγέλων,
ὅσῳ διαφορώτερον GNOMA κεκληρονόμηκεν. 3. γέγραπται γὰρ
οὕτως Ὃ ποιῶν τοὺς ἀγγέλογς aYToY πνεγμὰτὰ Kal τοὺς λει-
Toyproyc δ τοῦ πυρὸς φλόγὰ. 4. Earl δὲ τῷ υἱῷ αὐτοῦ οὕτως
Γ “ t > ͵
εἶπεν ὁ δεσπότης" Ὑἱός ΜΟΥ εἶ cy, ἐγὼ CHMEPON γεγέννηκά ce”

xxxvill| TO THE CORINTHIANS. 25

AITHCal Trap’ ἐμοῦ, Kal δώσω CO] ἔθνη THN κληρονομίαν COY, Kal
U tal “~ \
THN ΜΥΎΜΕΧΨΟΝ coy τὰ πέρατὰ τῆς γῆς. 5. καὶ πάλιν λέγει
πρὸς αὐτόν ἰ(άθογ ἐκ δεξιῶν MOY, ἕως ἂν θῶ TOYC ἄχθος coy ἐν he I.
eb. i. 13.
ὑποπόδιον τῶν ποδῶν coy. 6. Tives οὖν οἱ ἐχθροί ; οἱ oes
καὶ ἀντιτασσόμενοι TO θελήματι αὐτοῦ.
XXXVII. Στρατευσώμεθα οὖν, ἄνδρες ἀδελφοί, μετὰ
a ? a
πάσης ἐκτενείας ἐν τοῖς ἀμώμοις προστάγμασιν αὐτοῦ"
/ »“"» ς ’ ε
2. κατανοήσωμεν τοὺς στρατευομένους τοῖς ἡγουμένοις ἡμῶν,
πῶς εὐτάκτως, πῶς εἰκτικῶς, πῶς ὑποτεταγμένως ἐπιτελοῦσιν
τὰ διατασσόμενα. 3. οὐ πάντες εἰσὶν ἔπαρχοι οὐδὲ χιλίαρχοι
2O\ ς , 2O\ , 29 \ \ Me
οὐδὲ ἑκατόνταρχοι οὐδὲ πεντηκόνταρχοι οὐδὲ τὸ καθεξῆς
> , Ψ > a %/ / A ν ῇ ¢ \ a
ἀλλ᾽ ἕκαστος ἐν τῷ ἰδίῳ τάγματι Ta ἐπιτασσόμενα ὑπὸ TOD
βασιλέως καὶ τῶν ἡγουμένων ἐπιτελεῖ, 4. οἱ μεγάλοι δίχα τῶν
μικρῶν οὐ δύνανται εἶναι, οὔτε οἱ μικροὶ δίχα τῶν μεγάλων'
σὐγκρασίς τίς ἐστιν ἐν πᾶσιν, καὶ ἐν τούτοις χρῆσις. 5. Λά-
\ - ς al [4 \ δί a ὃ a Ἰδέ >
βωμεν τὸ σῶμα ἡμῶν: ἡ κεφαλὴ δίχα τῶν ποδῶν οὐδέν ἐστιν,
οὕτως οὐδὲ οἱ πόδες δίχα τῆς κεφαλῆς" τὰ δὲ ἐλάχιστα μέλη
τοῦ σώματος ἡμῶν ἀναγκαῖα καὶ εὔχρηστά εἰσιν ὅλῳ τῷ
σώματι ἀλλὰ πάντα συνπνεῖ καὶ oeereny μιᾷ χρῆται eis τὸ
σώζεσθαι ὅλον τὸ σῶμα.
XXXVIII. Σωξζέσθω οὖν ἡμῶν ὅλον τὸ σῶμα ἐν Χριστῷ
Ἰησοῦ, καὶ ὑποτασσέσθω ἕκαστος τῷ πλησίον αὐτοῦ, καθὼς
ἙΝ 9 > Aa / > a δι 4 \ \ 9
καὶ ἐτέθη ἐν τῷ χαρίσματι αὐτοῦ. 2. ὁ ἰσχυρὸς μὴ ἀτημε-
\ A ;
λείτω τὸν ἀσθενῆ, ὁ δὲ ἀσθενὴς ἐντρεπέσθω τὸν ἰσχυρόν ὁ
“ > 7 OR
πλούσιος ἐπιχορηγείτω τῷ πτωχῷ, ὁ δὲ πτωχὸς εὐχαριστείτω
τῷ Θεῷ, ὅτι ἔδωκεν αὐτῷ δι’ οὗ ἀναπληρωθῇ αὐτοῦ τὸ ὑστέ-
e \ A
ρημα. ὁ σοφὸς ἐνδεικνύσθω τὴν σοφίαν αὐτοῦ μὴ ἐν λόγοις
δ" 2. ¥ 3 θ ΠΎΛΗ ον a Ae a ,
ἀλλ᾽ ἐν ἔργοις ἀγαθοῖς" ὁ ταπεινοφρονῶν μὴ ἑαυτῷ μαρτυρείτω,
> ee Pa fe ΟΣ ΟΝ, τ \ a PS Bcd ἃ \ ᾽ a
αλλ ἐάτω vd ἑτέρου ἑαυτὸν μαρτυρεῖσθαι' ὁ ἁγνὸς ἐν τῇ
wee. \ \ >
σαρκὶ ἤτω Kal μὴ ἀλαζονευέσθω, γινώσκων ὅτι ἕτερός ἐστιν
ες > b] a \ “
ὁ ἐπιχορηγῶν αὐτῷ τὴν ἐγκράτειαν. 3. ᾿Αναλογισώμεθα
3 ιν ᾿ if , A
οὖν, ἀδελφοί, ἐκ ποίας VANS ἐγενήθημεν, ποῖοι καὶ τίνες εἰσήλ-

ΧΧΧΥΪΙ, 2 μὴ ἀτημελείτω] conj. Lightfoot; μητμμελειτω (sic) A; τημελειτω
(om. μὴ) CS. ἤτω] insert Laurent.

Job iv. 16
—18, xv.
18, iv. 19
—Ve 5.

26 5. CLEMENT OF ROME [XXXVIIL

Paper εἰς TOY κόσμον" ἐκ ποίου τάφου Kal σκότους ὁ πλάσας
ἡμᾶς καὶ δημιουργήσας εἰσήγαγεν εἰς τὸν κόσμον αὐτοῦ, προε-
τοιμάσας τὰς εὐεργεσίας αὐτοῦ πρὶν ἡμᾶς γεννηθῆναι. 4. ταῦτα
οὖν πάντα ἐξ αὐτοῦ ἔχοντες ὀφείλομεν κατὰ πάντα εὐχαριστεῖν
αὐτῷ᾽ ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿ ἀμήν. —

ΧΧΧΙΧ. “Adpoves καὶ ἀσύνετοι καὶ μωροὶ καὶ ἀπαί-
δευτοι χλευάζουσιν ἡμᾶς καὶ μυκτηρίζουσιν, ἑαυτοὺς βουλό-
μενοι ἐπαίρεσθαι ταῖς διανοίαις αὐτῶν. 2. τί γὰρ. δύναται
θνητός ; ἢ τίς ἰσχὺς γηγενοῦς; 3. γέγραπται yap’ Οὐκ HN
ΜΟΡΦῊ πρὸ ὀφθδλμῶν MOY, ἀλλ᾽ ἢ AYPAN KAl φωνὴν HKOYON’
4. τί γάρ; MH κἀθδρὸς ἔσται βροτὸς ἔναντι Kypioy; ἢ ἀπὸ τῶν.
ἔργων δύτοῦ ἄμεμπτος ANHP; εἰ KATA TIAIAWN AYTOY OY πιστεύει,
KATA δὲ ἀγγέλων AYTOY CKOAION τι ἐπενόηςεν' 5. OYPANOC δὲ
ΟΥ̓ KAPAPOC ἐνώπιον Ὃὐ τοῦ" Ed δέ, οἱ κατοικοῦντες οἰκίδς πηλίνδο,
ἐξ ὧν καὶ AYTOI ἐκ τοῦ aYTOY πηλοῦ ἐομέν. ἔπδιςεν ayTOYC
CHTOC τρόπον, KAI ἀπὸ πρωΐθεν ἕως ἑοπέρὰς οὐκ ἔτι EICIN’ πὰρὰ
τὸ MH δύνδοθδι ayTOYC EayTOIC Βοηθῆσδι ἀπώλοντο. 6. ἐνεφύ-
CHCEN AYTOIC Kal ETEAEYTHCAN, πὰρὰ τὸ μὴ ἔχειν aYTOYC COIAN.
7, ἐπικάλεοδι AE, εἴ τίς COI YTIAKOYCETAl, H El TINA ATION ἀγγέλων
ὄψη" Kal γὰρ APONA ἀνδιρεῖ ὀργή, TIETTAANHMENON δὲ OANATO!
zAdoc. 8. ἐγὼ δὲ Ewpaka Adponac pizac BaddNTac, ἀλλ᾽ εὐθέως
€BPWOH AYT@N H AlaiTa, 9. πόρρω γένοιντο οἱ γχίοὶ AYT@N ἀπὸ
CWTHPIAC’ KOAABPICOEIHCAN ἐπὶ θύρδις HCCONWN, Kal OYK ἔοστδι
ὁ €ZaIPOYMENOC’ ἃ γὰρ ἐκείνοις HTOIMACTAI, AIKAIO! ἔδοντδι" AYTO!
λὲ ἐκ κακῶν οὐκ ἐξδίρετοι ECONTAL.

XL. Προδήλων οὖν ἡμῖν ὄντων τούτων, καὶ ἐγκεκυφότες

eis τὰ βάθη τῆς θείας γνώσεως, πάντα τάξει ποιεῖν ὀφείλομεν

“ ς , ? a ΨΩ. \ \ : ΡΥ 4
ὅσα ὁ δεσπότης ἐπιτελεῖν ἐκέλευσεν κατὰ καιροὺς τεταγμέ-
‘ y \ \ , 2 ΓΟ:
νους" 2, Tas τε προσφορᾶς καὶ λειτουργίας ἐπιμελῶς ἐπιτε-
af aA ° >
λεῖσθαι καὶ οὐκ εἰκῆ ἢ ἀτάκτως ἐκέλευσεν γίνεσθαι, ἀλλ
ὡρισμένοις καιροῖς καὶ ὥραις: 3. ποῦ τε καὶ διὰ τίνων
al » a
ἐπιτελεῖσθαι θέλει, αὐτὸς ὥρισεν TH ὑπερτάτῳ αὐτοῦ βου-

ἢ a ke aN ί , , 4 > ὃ , ᾽ eS
λήσει ἵν᾿ ὁσίως Πάντα γινόμενα ἐν εὐδοκήσει εὐπρόσδεκτα

xl. 2 ἐπιμελῶς] insert Lightfoot.

xLu] TO THE CORINTHIANS. 27

a a e
εἴη τῷ θελήματι αὐτοῦ. 4. Οἱ οὖν τοῖς προστεταγμένοις
καιροῖς ποιοῦντες τὰς προσφορὰς αὐτῶν εὐπρόσδεκτοί τε καὶ
μακάριοι, τοῖς γὰρ νομίμοις τοῦ δεσπότου ἀκολουθοῦντες οὐ
, A \ ᾽ ay ,
διαμαρτάνουσιν. 5. τῷ yap ἀρχιερεῖ ἴδιαι λειτουργίαι Sedo-
μέναι εἰσίν, καὶ τοῖς ἱερεῦσιν ἴδιος ὁ τόπος προστέτακται, καὶ
“ " , ee Vice rt Ἢ ἀπ΄, A
λευΐταις ἴδιαι διακονίαι ἐπίκεινται' ὁ λαϊκὸς ἄνθρωπος τοῖς
λαϊκοῖς προστάγμασιν δέδεται.
[7 ε A " ͵7 A
XLI. “Ἕκαστος ὑμῶν, ἀδελφοί, ἐν τῷ ἰδίῳ τάγματι ev-
χαριστείτω Θεῷ ἐν ἀγαθῇ συνειδήσει ὑπάρχων, μὴ παρεκ-
βαίνων τὸν ὡρισμένον τῆς λειτουργίας αὐτοῦ κανόνα, ἐν
σεμνότητι. 2. Οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι
b A aA ᾽ A x \ ς / \ /
ἐνδελεχισμοῦ ἢ εὐχῶν ἢ περὶ ἁμαρτίας Kal πλημμελείας,
> ee ae ee \ rite oh ay RS ee \ ᾿
ἀλλ᾽ ἢ ἐν Ἱερουσαλὴμ μόνῃ κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ
, ᾽ ᾽ν aA aA \ \ ;
στροσφέρεται, ἀλλ᾽ ἔμπτροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον,
/ a a
μωμοσκοπηθὲν τὸ προσφερόμενον διὰ Tod ἀρχιερέως Kal τῶν
προειρημένων λειτουργῶν. 3. οἱ οὖν παρὰ τὸ καθῆκον τῆς
-“ a /
βουλήσεως αὐτοῦ ποιοῦντές τι θάνατον τὸ πρόστιμον ἔχουσιν.
4. Ὁρᾶτε, ἀδελφοί, ὅσῳ πλείονος κατηξιώθημεν γνώσεως,
/ A ¢ / ,
τοσούτῳ μᾶλλον ὑποκείμεθα κινδύνῳ.
, a“ a
XLII. Of ἀπόστολοι ἡμῖν εὐηγγελίσθησαν ἀπὸ τοῦ
Κυρίου Ἰησοῦ Χριστοῦ, Ἰησοῦς ὁ Χριστὸς ἀπὸ τοῦ Θεοῦ
, ς Φ A -
ἐξεπέμφθη. 2. ὁ Χριστὸς οὖν ἀπὸ τοῦ Θεοῦ, καὶ οἱ ἀπόστο-
> \ a Aes iy 2 3 , 9108 Ὶ
λοι ἀπὸ τοῦ Χριστοῦ" ἐγένοντο οὖν ἀμφότερα εὐτάκτως ἐκ
/ fo)
θελήματος Θεοῦ. 3. παραγγελίας οὖν λαβόντες καὶ πληρο-
θέ ὃ \ “ 3 f a / ς A ᾽ a
φορηθέντες διὰ τῆς ἀναστάσεως τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ
~ \ 7 > -“ , A a
Χριστοῦ καὶ πιστωθέντες ἐν τῷ λόγῳ τοῦ Θεοῦ μετὰ πληροφο-
’ Φ 4 lal
plas πνεύματος ἁγίου ἐξῆλθον, εὐαγγελιζόμενοι τὴν βασιλείαν
A ls ἢ
τοῦ Θεοῦ μέλλειν ἔρχεσθαι. 4. κατὰ χώρας οὖν καὶ πόλεις
/ / \ ᾽ a
κηρύσσοντες καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες
-“ , > > , a
τῷ πνεύματι, εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόντων
’ὔ’ \ A » A > \ Ἁ A“
πιστεύειν. 5. καὶ τοῦτο οὐ Kalas, ἐκ yap δὴ πολλῶν
4 boy? ἡ SE
χρόνων ἐγέγραπτο περὶ ἐπισκόπων καὶ Siaxdver' οὕτως yap
, e Re a >
που λέγει ἡ γραφή᾽ Katacticw τοὺὴὶς émickdmoyc δγτῶν én Is. Ix. 17.
AIKAIOCYNH κἀὶ τοὺς AIAKONOYC AYT@N ἐν πίστει.
-

Numb. xii.

STOR
Heb. 111. 5.

28 5, CLEMENT OF ROME [XLII

XLII. Kai τί θαυμαστὸν εἰ of ἐν Χριστῷ πιστευθέντες
παρὰ Θεοῦ ἔργον τοιοῦτο κατέστησαν τοὺς προειρημένους :
4 Fire / A , » σ ΄ >» .““ a
ὅπου Kal ὃ μακάριος TICTOC θεράπων EN ὅλῳ τῷ οἴκῳ Μωῦσῆς
τὰ διατεταγμένα αὐτῷ πάντα ἐσημειώσατο ἐν ταῖς ἱεραῖς
βίβλοις, ᾧ καὶ ἐπηκολούθησαν οἱ λοιποὶ προφῆται συνεπι-
μαρτυροῦντες τοῖς ὑπ᾽ αὐτοῦ νενομοθετημένοις. 2. ἐκεῖνος
γάρ, ζήλου ἐμπεσόντος περὶ τῆς ἱερωσύνης καὶ στασιαζουσῶν

an A ς / 3 Low ” my “> / 3 “ /
τῶν φυλῶν ὁποία αὐτῶν εἴη τῷ ἐνδόξῳ ὀνόματι κεκοσμημένη,
ἄγεν \ / ΄ a ’ &. δ
ἐκέλευσεν τοὺς δώδεκα φυλάρχους προσενεγκεῖν αὐτῷ ῥάβδους
ἐπυγεγραμμένας ἑκάστης φυλῆς κατ᾽ ὄνομα" καὶ λαβὼν αὐτᾶς
ἔδησεν καὶ ἐσφράγισεν τοῖς δακτυλίοις τῶν φυλάρχων, καὶ
ἀπέθετο αὐτὰς εἰς τὴν σκηνὴν τοῦ μαρτυρίου ἐπὶ τὴν τρά-
A a \ / \ \ 3 /
melav τοῦ Θεοῦ: 3. καὶ κλείσας τὴν σκηνὴν ἐσφράγισεν
τὰς κλεῖδας ὡσαύτως καὶ τὰς θύρας: 4. καὶ εἶπεν av-
τοῖς" ΓἼΑνδρες ἀδελφοί, ἧς av φυλῆς ἡ ῥάβδος βλαστήσῃ,

, > / ς \ > Ν e , \ -“
ταύτην ἐκλέλεκται ὁ Θεὸς εἰς τὸ ἱερατεύειν καὶ λειτουργεῖν
αὐτῷ. 5. πρωΐας δὲ γενομένης συνεκάλεσεν πάντα τὸν
Ἰσραήλ, τὰς ἑξακοσίας χιλιάδας τῶν ἀνδρῶν, καὶ ἐπεδείξατο
τοῖς φυλάρχοις τὰς σφραγῖδας καὶ ἤνοιξεν τὴν σκηνὴν τοῦ
μαρτυρίου καὶ προεῖλεν τὰς ῥάβδους" καὶ εὑρέθη ἡ ῥάβδος
» ᾽ al
Aapov ov μόνον βεβλαστηκυῖα ἀλλὰ Kal καρπὸν ἔχουσα.

, a ’ - A “

6. τί δοκεῖτε, ἀγαπητοί; οὐ προήδει Μωῦσῆς τοῦτο μέλλειν

ἔσεσθαι; μάλιστα Boer’ ἀλλ᾽ ἵνα μὴ ἀκαταστασία γένηται

5 a 3 [ “ > 4 3 \ a |

ἐν τῷ Ἰσραήλ, οὕτως ἐποίησεν eis τὸ δοξασθῆναι TO ὄνομα
> al

τοῦ ἀληθινοῦ Kai μόνου Kupiov' ᾧ ἡ δόξα εἰς τοὺς αἰῶνας

τῶν αἰώνων. ἀμήν.

XLIV. Καὶ οἱ ἀπόστολοι ἡμῶν ἔγνωσαν διὰ τοῦ Kupiov
ε td I n +4 nw ὅ » + 3 4 in 3 / a
ἡμῶν ᾿Ιησοῦ Χριστοῦ ὅτι Epis ἔσται ἐπὶ τοῦ ὀνόματος τῆς
3 Ps \ ᾽ “. 3, οἷ t
ἐπισκοπῆς. 2. Διὰ ταύτην οὖν τὴν αἰτίαν πρόγνωσιν eidn-
φότες τελείαν κατέστησαν τοὺς προειρημένους, καὶ μεταξὺ
> \ ὃ ὃ [ἐ “ἢ an ὃ δέ “
ἐπιμονὴν δεδώκασιν ὅπως, ἐὰν κοιμηθῶσιν, διαδέξωνται Ere-
pot δεδοκιμασμένοι ἄνδρες τὴν λειτουργίαν αὐτῶν. 3. Τοὺς

xliv. 2 ἐπιμονὴν} conj. Turner; ἐπινομὴν A; ἐπιδομὴν C; super probatione
(ἐπὶ δοκιμῇ) ὃ.

XLv] TO THE CORINTHIANS. 29

οὖν κατασταθέντας ὑπ᾽ ἐκείνων ἢ μεταξὺ ὑφ᾽ ἑτέρων ἐλλο-
γίμων ἀνδρῶν, συνευδοκησάσης τῆς ἐκκλησίας πάσης, καὶ
λειτουργήσαντας ἀμέμπτως τῷ ποιμνίῳ τοῦ Χριστοῦ μετὰ
ταπεινοφροσύνης ἡσύχως καὶ ἀβαναύσως, μεμαρτυρημένους
τε πολλοῖς χρόνοις ὑπὸ πάντων, τούτους οὐ δικαίως νομί-
Couev ἀποβάλλεσθαι τῆς λειτουργίας. 4. ἁμαρτία γὰρ οὐ
μικρὰ ἡμῖν ἔσται, ἐὰν τοὺς ἀμέμπτως καὶ ὁσίως προσενεγκόν-
τας τὰ δῶρα τῆς ἐπισκοπῆς ἀποβάλωμεν. 5. μακάριοι οἱ
προοδοιπορήσαντες πρεσβύτεροι, οἵτινες ἔγκαρπον καὶ τε-
λείαν ἔσχον τὴν ἀνάλυσιν" οὐ γὰρ εὐλαβοῦνται μή τις αὐτοὺς
μεταστήσῃ ἀπὸ τοῦ ἱδρυμένου αὐτοῖς τόπου. 6. ὁρῶμεν γὰρ
ὅτι ἐνίους ὑμεῖς μετηγάγετε καλῶς πολιτευομένους ἐκ τῆς
ἀμέμπτως αὐτοῖς Ἵτετιμημένης tT λειτουργίας.

XLV. φΦιιλόνεικοί ἐστε, ἀδελφοί, καὶ ζηλωταὶ περὶ τῶν
ἀνηκόντων εἰς σωτηρίαν. 2. ἐγκεκύφατε εἰς τὰς γραφάς, τὰς
ἀληθεῖς, τὰς δια] τοῦ πνεύματος τοῦ ἁγίου: 3. ἐπίστασθε ὅτι
οὐδὲν ἄδικον οὐδὲ παραπεποιημένον γέγραπται ἐν αὐταῖς.
οὐχ εὑρήσετε δικαίους ἀποβεβλημένους ἀπὸ ὁσίων ἀνδρῶν.
4. ἐδιώχθησαν δίκαιοι, ἀλλ’ ὑπὸ ἀνόμων ἐφυλακίσθησαν,
ἀλλ᾽ ὑπὸ ἀνοσίων ἐλιθάσθησαν ὑπὸ παρανόμων ἀπεκτάν-
θησαν ὑπὸ τῶν μιαρὸν καὶ ἄδικον ζῆλον ἀνειληφότων.
5. ταῦτα πάσχοντες εὐκλεῶς ἤνεγκαν. 6. Τί γὰρ εἴπωμεν,
ἀδελφοί; Δανιὴλ ὑπὸ τῶν φοβουμένων τὸν Θεὸν ἐβλήθη εἰς
λάκκον λεόντων; 7. ἢ ᾿Ανανίας καὶ ᾿Αζαρίας καὶ Μισαὴλ
ὑπὸ τῶν θρησκευόντων τὴν μεγαλοπρεπῆ καὶ ἔνδοξον θρη-
σκείαν τοῦ ὑψίστου κατείρχθησαν εἰς κάμινον πυρός ; μη-
θαμῶς τοῦτο γένοιτο. Τίνες οὖν οἱ ταῦτα δράσαντες : οἱ
στυγητοὶ καὶ πάσης κακίας πλήρεις εἰς τοσοῦτο ἐξήρισαν
θυμοῦ ὥστε τοὺς ἐν ὁσίᾳ καὶ ἀμώμῳ προθέσει δουλεύοντας
τῷ Θεῷ εἰς αἰκίαν περιβαλεῖν,μὴ εἰδότες ὅτι ὁ ὕψιστος
ὑπέρμαχος καὶ ὑπερασπιστής ἐστιν τῶν ἐν καθαρᾷ συνειδήσει
λατρευόντων τῷ παναρέτῳ ὀνόματι αὐτοῦ" ᾧ ἡ δόξα εἰς τοὺς
αἰῶνας τῶν αἰώνων. ἀμήν. 8. οἱ δὲ ὑπομένοντες ἐν πεποι-

xliv. 6 reriunuévns] ACS; τετηρημένης conj. Lightfoot.

Ps. xviii.
26, 27.

S. Matt.
XXVi. 24,
xviii. 6.

S. Mark
XIV. 21, ix.
42.

S. Luke
XXll. 22,
XVii. I, 2.

30 S. CLEMENT OF ROME [XLV

θήσει δόξαν καὶ τιμὴν ἐκληρονόμησαν, ἐπήρθησάν τε καὶ
ἔγγραφοι ἐγένοντο ἀπὸ τοῦ Θεοῦ ἐν τῷ μνημοσύνῳ αὐτῶν
εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.

XLVI. Τοιούτοις οὖν ὑποδείγμασιν κολληθῆναι καὶ
ἡμᾶς δεῖ, ἀδελφοί. 2. γέγραπται yap: Κολλᾶςθε τοῖς ἁΓίοιο,
o ε , > a ε ' \ U ᾿ Ο,
ὅτι οἱ κολλώμενοι AYTOIC APIACBHCONTAI. 3. καὶ πάλιν ἐν εἐτέρῳ
τόπῳ λέγει' Λλετὰ ἀνδρὸς ἀθῴογ ἀθῷος ECH KAI μετὰ ἐκλεκτοῦ
ἐκλεκτὸς ἔσῃ KAl META CTpEBAOY δλιὰοτρέψειο. 4. κολληθῶμεν
οὖν τοῖς ἀθῴοις καὶ δικαίοις" εἰσὶν δὲ οὗτοι ἐκλεκτοὶ τοῦ
Θεοῦ. 5. Ἵνα τί ἔρεις καὶ θυμοὶ καὶ διχοστασίαι καὶ σχίδ-

, / 3 ἘΓ A a 6 x AER OS \ » \
ματα πόλεμός Te ἐν ὑμῖν; 6. ἢ οὐχὶ ἕνα Θεὸν ἔχομεν καὶ
Li xX \ \ a a“ a , λον θὲ ἈΦ σὸν
ἕνα Χριστὸν καὶ ἕν πνεῦμα τῆς χάριτος τὸ ἐκχυθὲν ἐφ᾽ ἡμᾶς ;
καὶ μία κλῆσις ἐν Χριστῷ; 7. ἵνα τί διέλκομεν καὶ διασπῶ-
μεν τὰ μέλη τοῦ Χριστοῦ, καὶ στασιάξομεν πρὸς τὸ σῶμα τὸ
"᾿ \ > / > / 3 / / > Ud
ἴδιον, Kai εἰς τοσαύτην ἀπόνοιαν ἐρχόμεθα ὥστε ἐπιλαθέσθαι
ἡμᾶς OTL μέλη ἐσμὲν ἀλλήλων ; μνήσθητε τῶν λόγων Ἰησοῦ

a ¢ Ὁ ζω ’ ’
τοῦ Κυρίου ἡμῶν: 8. εἶπεν γάρ" OYai τῷ ἀνθρώπῳ ἐκείνῳ"

\ tj a > a a
KAAON HN AYT@ εἰ οὐκ ἐγεννήθη, H ENA τῶν ἐκλεκτῶν MOY

' *" “ “ ͵ \
CKANAQAICAI" κρεῖττον HN AYTG@ περιτεθηῆνδι μύλον Kal κἀτὰ-
TIONTICOHNAl εἰς THN OAdAACCAN, H ENA τῶν ἐκλεκτῶν MOY Ald-

, \ a ἢ
cTpéyal, 9. τὸ σχίσμα ὑμῶν. πολλοὺς διέστρεψεν, πολλοὺς
> > /
εἰς ἀθυμίαν ἔβαλεν, πολλοὺς εἰς δισταγμόν, τοὺς πάντας
ς a 3 U A ΄
ἡμᾶς εἰς λύπην" καὶ ἐπίμονος ὑμῶν ἐστὶν ἡ στάσις.

XLVII. ᾿Αναλάβετε τὴν ἐπιστολὴν τοῦ μακαρίου ἸΠαύ-
λου τοῦ ἀποστόλου. 2. τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ εὐαγ-
γεέλίου ἔγραψεν; 3. ἐπ᾽ ἀληθείας πνευματικῶς ἐπέστειλεν
ὑμῖν περὶ αὐτοῦ τε καὶ Κηφᾶ τε καὶ ᾿Απολλώ, διὰ τὸ καὶ
τότε προσκλίσεις ὑμᾶς πεποιῆσθαι: 4. ἀλλ᾽ ἡ πρόσκλισις
ἐκείνη ἥττονα ἁμαρτίαν ὑμῖν προσήνεγκεν: προσεκλίθητε γὰρ
ἀποστόλοις μεμαρτυρημένοις καὶ ἀνδρὶ δεδοκιμασμένῳ παρ᾽

3 a \ δὲ f , a ὃ 7 Ν
αὐτοῖς. 5. νυνὶ δὲ κατανοήσατε τίνες ὑμᾶς διέστρεψαν καὶ
τὸ σεμνὸν τῆς περιβοήτου φιλαδελφίας ὑμῶν ἐμείωσαν.
6. αἰσχρά, ἀγαπητοί, καὶ λίαν αἰσχρά, καὶ ἀνάξια τῆς ἐν
Χριστῷ ἀγωγῆς, ἀκούεσθαι τὴν βεβαιοτάτην καὶ ἀρχαίαν

XLIx] TO THE CORINTHIANS. 31

Κορινθίων ἐκκλῃσίαν δι’ ἕν ἢ δύο πρόσωπα στασιάζειν πρὸς
τοὺς πρεσβυτέρους. 7. καὶ αὕτη ἡ ἀκοὴ οὐ μόνον εἰς ἡμᾶς
᾿] / ’ \ \ 5 Ν e an «ς , > a 8 -
ἐχώρησεν ἀλλὰ καὶ εἰς τοὺς ἑτεροκλινεῖς ὑπάρχοντας ad ἡμῶν,
ὥστε καὶ βλασφημίας ἐπιφέρεσθαι τῷ ὀνόματι Κυρίου διὰ
\ ς / > , e tal \ / 3 /
τὴν ὑμετέραν ἀφροσύνην, ἑαυτοῖς δὲ κίνδυνον ἐπεξεργάζεσθαι.
XLVIII. ᾿Εξάρωμεν οὖν τοῦτο ἐν τάχει καὶ προσπέ-
A /
σωμεν τῷ δεσπότῃ Kal κλαύσωμεν ἱκετεύοντες αὐτόν, ὅπως
« U ’ b] Te oe ee oS," \ \ a“
ἵλεως γενόμενος ἐπικαταλλαγῇ ἡμῖν καὶ ἐπὶ THY σεμνὴν τῆς
ς “A ς Ν ? \ > / « Aa
φιλαδελφίας ἡμῶν ἁγνὴν ἀγωγὴν ἀποκαταστήσῃ nas.
/ \ / 3 A > \ “ Ν /
2. πύλη yap δικαιοσύνης avewyvia εἰς ζωὴν αὕτη, καθὼς γέ-
> t ’ , , o > \ > > “Ὁ
γραπται" ANOIZaTE μοι πύλὰς AIKAIOCYNHC, INA εἰσελθὼν ἐν AYTAIC
ἐξομολογήοωμδι τῷ Κγρίῳ: 3. δὕτη H πύλη τοῦ Kypioy, λίκδιοι
εἰςελεήοοντὰι ἐν ἀὐτῆ. 4. Πολλῶν οὖν πυλῶν ἀνεῳγυιῶν, ἡ
2 ὃ , / > \ ων » 4 a > φΦ , /
ἐν δικαιοσύνῃ αὕτη ἐστὶν ἡ ἐν Χριστῷ, ἐν ἣ μακάριοι πάντες
οἱ εἰσελθόντες καὶ κατευθύνοντες τὴν πορείαν αὐτῶν ἐν ὁσιό-
τητι καὶ δικαιοσύνῃ, ἀταράχως πάντα ἐπιτελοῦντες. 5. ἤτω
/ Ww \ Lal > a v \ ει
τις πιστός, ἤτω δυνατὸς γνῶσιν ἐξευπεῖν, ἤτω σοφὸς ἐν δια-
κρίσει λόγων, ἤτω γοργὸς ἐν ἔργοις, ἤτω ἁγνός. 6. τοσούτῳ
γὰρ μᾶλλον ταπεινοφρονεῖν ὀφείλει, ὅσῳ δοκεῖ μᾶλλον μείζων
- Ν a \ \ aA \ \ WAS “a
εἶναι, καὶ ζητεῖν TO κοινωφελὲς πᾶσιν καὶ μὴ TO ἑαυτοῦ.
«ς Ν >’ / > “ U 4 A
XLIX. ‘O ἔχων ἀγάπην ἐν Χριστῷ ποιησάτω τὰ τοῦ
a \ “
Χριστοῦ παραγγέλματα. 2. τὸν δεσμὸν τῆς ἀγάπης τοῦ
a \ a A
Θεοῦ τίς δύναται ἐξηγήσασθαι; 3. TO μεγαλεῖον τῆς καλ-
“ >] A > \ “ ε
λονῆς αὐτοῦ τίς ἀρκετὸς ἐξειπεῖν; 4. τὸ ὕψος εἰς ὃ ἀνάγει
δι, ἡ > , ’ > ἌΡΑ; a ς « -
ἡ ἀγάπη ἀνεκδιήγητόν ἐστιν. 5. ἀγάπη κολλᾷ ἡμᾶς τῷ
Θεῴ: ἀγάπη καλύπτει πλῆθος ἁμδρτιῶν: ἀγάπη πάντα ἀνέ-
θ Ὡς Ἰδὲ > > / γον
χεται, πάντα μακροθυμεῖ" οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν
ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει,
Lal ε al
ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ ἐν TH ἀγάπῃ ἐτελειώθησαν
t ς 5» \ a aA. oO ah? IO\ 27 ͵
πάντες οἱ ἐκλεκτοὶ τοῦ Θεοῦ δίχα ἀγάπης οὐδὲν εὐάρεστόν
ἐστιν τῷ Θεῷ 6. ἐν ἀγάπῃ προσελάβετο ἡμᾶς 6 δεσπότης"
ν τῷ Θεῴ ; yarn πρ o ἡμᾶς ὁ δεσπότης
Ὁ » \ a fol
διὰ τὴν ἀγάπην, ἣν ἔσχεν πρὸς ἡμᾶς, TO αἷμα αὐτοῦ ἔδωκεν

xlviii. 5 ἤτω γοργὸς ἐν ἔργοις, ἤτω ἁγνός] Clem. Alex.; ἤτω ἁγνὸς ἐν ἔργοις
ACS,

Ps. cxviil.
19, 20.

1 Pet. iv. 8.

Is.xxvi.20.
Ezek.

XXXVil. 12.

Ps. xxxii.
I, 2.

32 S. CLEMENT OF ROME [XLIX

ε \ ¢ a > a a a
ὑπὲρ ἡμῶν ᾿Ιησοῦς Χριστὸς 6 Κύριος ἡμῶν ἐν θελήματι Θεοῦ,

\ / lal A \
καὶ τὴν σάρκα ὑπὲρ τῆς σαρκὸς ἡμῶν Kal THY ψυχὴν ὑπὲρ
τῶν ψυχῶν ἡμῶν.

L. ὋὉρᾶτε, ἀγαπητοί, πῶς μέγα καὶ θαυμαστόν ἐστιν ἡ
ἀγάπη, καὶ τῆς τελειότητος αὐτῆς οὐκ ἐστὶν ἐξήγησις." 2. τίς
ς \ b) > es. ¢ An > A Δ “Δ ’ ¢ Θ 7ὔ ν
ἱκανὸς ἐν αὐτῇ εὑρεθῆναι, εἰ μὴ ods ἂν καταξιώσῃ ὁ Θεός ;
ὃ / 9 Φ \ - SE θ > \ a 5 7 ᾽ a vA 3
εώμεθα οὖν καὶ αἰτώμεθα ἀπὸ τοῦ ἐλέους αὐτοῦ, ἵνα ἐν
᾽ / ¢ θ a δί / > / ᾿ v
ἀγάπῃ εὑρεθῶμεν δίχα προσκλίσεως ἀνθρωπίνης ἄμωμοι.
3. Αἱ γενεαὶ πᾶσαι ἀπὸ ᾿Αδὰμ ἕως τῆσδε [τῆς] ἡμέρας παρ-
ἦλθον, ἀλλ᾽ of ἐν ἀγάπῃ τελειωθέντες κατὰ τὴν τοῦ Θεοῦ
χάριν ἔχουσιν χῶρον εὐσεβῶν of φανερωθήσονται ἐν τῇ
ἐπισκοπῇ τῆς βασιλείας τοῦ Θεοῦ. 4. γέγραπται yap’
EicéA@ete εἰς τὰ τὰἀμεῖδ. μικρὸν OCON OCON, ἕως οὗ πὰρέλθῃ H
ὀργὴ Kal ὁ θγμός μου, Kal μνησθήοομδι ἡμέρας ἀγαθῆς Kal ἀνὰ-
cTHcw ὑμᾶς ἐκ τῶν θηκῶν ὑμῶν. 5. Μακάριοι ἦμεν, ἀγα-
πητοί, εἰ τὰ προστάγματα τοῦ Θεοῦ ἐποιοῦμεν ἐν ὁμονοίᾳ
Or . \ > rn “ae ᾽ Waa \ ς ys
ἀγάπης, εἰς TO ἀφεθῆναι ἡμῖν δ ἀγάπης τὰς ἁμαρτίας.
6. γέγραπται yap’ Λλὰκᾶριοι ὧν adpeOHcaN δὶ ἀνομίδι KAI ὧν
ἐπεκάλγφθησὰν Al ἁμὰρτίδι: MAKAPIOC ἀνὴρ OY OY MH AOLICHTAI
Κύριος AmMapTian, οὐδέ ECTIN EN τῷ CTOMATI ἀὐτοῦ AdAOC. 7. Od-

/ \ la
TOS ὁ μακαρισμὸς ἐγένετο ἐπὶ τοὺς ἐκλελεγμένους ὑπὸ τοῦ
Θεοῦ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς
αἰῶνας τῶν αἰώνων. ἀμήν.

11. Ὅσα οὖν παρεπέσαμεν καὶ ἐποιήσαμεν διά τινος

aA a Ὁ ὯΝ ὦ 3 A x
τῶν τοῦ ἀντικειμένου, ἀξιώσωμεν ἀφεθῆναι ἡμῖν" καὶ ἐκεῖνοι

% / 3 f
δὲ οἵτινες ἀρχηγοὶ στάσεως καὶ διχοστασίας ἐγενήθησαν,

a τ »“ἅ«Ν) id \
ὀφείλουσιν τὸ κοινὸν τῆς ἐλπίδος σκοπεῖν. 2. οἱ γὰρ μετὰ
/ al
φόβου καὶ ἀγάπης πολιτευόμενοι ἑαυτοὺς θέλουσιν μᾶλλον

: ΒΜ a “
αἰκίαις περιπίπτειν ἢ τοὺς πλησίον, μᾶλλον δὲ ἑαυτῶν κατά-

γνωσιν φέρουσιν ἢ τῆς παραδεδομένης ἡμῖν καλῶς καὶ δί-
καίως ὁμοφωνίας. 3. καλὸν γὰρ ἀνθρώπῳ ἐξομολογεῖσθαι
περὶ τῶν παραπτωμάτων ἢ σκληρῦναι τὴν καρδίαν αὐτοῦ,
καθὼς ἐσκληρύνθη ἡ καρδία τῶν στασιαζόντων πρὸς τὸν

“ aA “ A Le
θεράποντα τοῦ Θεοῦ Maicnv' ὧν τὸ κρίμα πρόδηλον ἐγε-

Liv] TO THE CORINTHIANS. 33

νήθη. 4. κατέβησαν yap εἰς adov ζῶντες, καὶ θᾶνδτος ποι- Ps. xlix.

a Is.

μὰνεῖ ayTOYC. 5. Φαραὼ καὶ ἡ στρατιὰ αὐτοῦ καὶ πάντες οἱ
ἡγούμενοι pets: TA τε APMATA καὶ οἱ ANABATAI αὐτῶν, ov δι᾿ Ex. xiv.

, 23, 26, 28,

4 xv. 10.

ἀπώλοντο, ἀλλὰ διὰ τὸ σκληρυνθῆναι αὐτῶν τὰς ἀσυνέτους

ἄλλην τινὰ αἰτίαν ἐβυθίσθησαν εἰς θάλασσαν ἐρυθρὰν κα

καρδίας μετὰ τὸ γενέσθαι τὰ σημεῖα καὶ τὰ τέρατα ἐν γῇ
Αἰγύπτου διὰ τοῦ θεράποντος τοῦ Θεοῦ Μωύσέως.
1.11. ᾿Απροσδεής, ἀδελφοί, ὁ δεσπότης ὑπάρχει τῶν
ἁπάντων, οὐδὲν οὐδενὸς χρήζει εἰ μὴ τὸ ἐξομολογεῖσθαι αὐτῷ.
2. φησὶν γὰρ ὁ ἐκλεκτὸς Δαυείδ' *EZomodorHcomat τῷ Κγρίῳ, Ps. Ixix.
‘ ’ | ὧς ai. 18 , , , ε 951-33:
Kal ἀρέςει ἀὐτῷ ὑπὲρ μόοχον νέον κέρατὰ ἐκφέροντὰ KAI ὁπλάς"
ἰδέτωοδν πτωχοὶ καὶ εὐφρληθητώολν. 3. καὶ πάλιν λέγει"
Θῦοον τῷ Θεῷ Oycian ainécewe Kal ἀπόδος τῷ ὑψίοτῳ τὰς εὐχάς Ps. |. 14,
Ι
COY’ Kal ETTIKAAECal με ἐν ἡμέρὰ θλίψεώς COY, Kal ἐξελοῦμαι ce,
Kal δοξάσεις με. 4. θγοΐδ γὰρ τῷ Θεῷ TINEYMa CYNTETPIMMENON, Ps. li. 19.
1.11. Ἔπίστασθε γὰρ καὶ καλῶς ἐπίστασθε τὰς ἱερὰς
/ 5 / \ > ; > \ , A ‘ A
γραφάς, ἀγαπητοί, καὶ ἐγκεκύφατε εἰς τὰ λόγια τοῦ Θεοῦ"
‘ 3 ͵ ἷ4. A , / \
πρὸς ἀνάμνησιν οὖν ταῦτα γράφομεν. 2. Maicéws yap
ἀναβαίνοντος εἰς τὸ ὄρος καὶ ποιήσαντος τεσσεράκοντα ἡμέ-
pas καὶ τεσσεράκοντα νύκτας ἐν νηστείᾳ καὶ ταπεινώσει,
εἶπεν πρὸς αὐτὸν ὁ Θεός" ΛλΛωγοῆ, ΛΛωγοῆ, κατάβηθι τὸ τἄχος Deut. ix.
3 . σ ag ς ! . ϑ. ὁ > a a= % I2—TI4.
ἐντεῦθεν, ὅτι HNOMHCEN ὁ Aadc coy oye ἐξήγδγες ἐκ γῆς Airyn-
TOY’ TIApEBHCAN τἀχὺ ἐκ THC ὁλοῦ HC ἐνετείλω δύτοῖς, ETOIHCAN
ε a“ ͵ \ ? , ‘ 2 U U
EAYTOIC Y@NEYMATA. 3. Kal εἶπεν Κύριος πρὸς δύτόν" Λελά-
ληκὰ πρός ce ἅπδξ Kal δὶς λέγων, E@paka τὸν λδὸν τοῦτον, καὶ
Ἰδοὺ ἐστιν σκληροτράχηλος: ἔδοόν μὲ ἐξολεθρεῦοδι aYToYc, καὶ
ἐξαλείψω τὸ ONOMA AYT@N ὑποκάτωθεν τοῦ OYPANOY Kal ποιήοω
cé εἰς ἔθνος μέγὰ Kal θδυμδοτὸν Kal πολὺ μάλλον ἢ τοῦτο.
Κ δος Μ ΚΟ ΤΡ ἃ M a Ky Ἀ 3, ἢ € t a δὲ
4. Kat εἴπε Maovons HOAMOC Ἄγριε' APEC THN AMAPTIAN τῷ Ex. xxxii,
. ’ 3.κἡ Dos 2 ' ' I 2.
AaG@ TOYT@ ἢ κἀμὲ ἐξάλειψον ἐκ BIBAOY ζώντων. 5. ὦ μεγάλης wie:
gr N ͵ > , A ' ,
ἀγάπης, ὦ τελειότητος avuTepBANTOU' παρρησιάξεται θερά-
\ , > A ” aA , λ ae
πων πρὸς κύριον, αἰτεῖται ἄφεσιν τῷ πλήθει ἢ Kal ἑαυτὸν
ἐξαλειφθῆναι μετ᾽ αὐτῶν ἀξιοῖ.
/ 3 a a
LIV. Tis οὖν ἐν ὑμῖν γενναῖος ; τίς εὔσπλαγχνος ; τίς
AP, FATH. 3

Ps. xxiv. 1.

34 5, CLEMENT OF ROME [τὰν

πεπληροφορημένος ἀγάπης; 2. εἰπάτω" Hi δι’ ἐμὲ στάσις
καὶ ἔρις καὶ σχίσματα, ἐκχωρῶ, ἄπειμι οὗ ἐὰν βούλησθε, καὶ
ποιῶ τὰ προστασσόμενα ὑπὸ τοῦ πλήθους: μόνον τὸ ποίμνιον
τοῦ Χριστοῦ εἰρηνευέτω μετὰ τῶν καθεσταμένων πρεσβυτέ-
ρων. 3. τοῦτο ὃ ποιήσας ἑαυτῷ μέγα κλέος ἐν Χριστῷ
περιποιήσεται, καὶ πᾶς τόπος δέξεται αὐτόν τοῦ γὰρ Kypioy
ΓΗ͂ καὶ τὸ πληρωμὰ δΥτῆς. 4. ταῦτα οἱ πολιτευόμενοι τὴν
ἀμεταμέλητον πολιτείαν τοῦ Θεοῦ ἐποίησαν καὶ ποιήσουσιν.

LV. “Iva δὲ καὶ ὑποδείγματα ἐθνῶν ἐνέγκωμεν᾽ πολλοὶ
βασιλεῖς καὶ ἡγούμενοι, λοιμικοῦ τινὸς ἐνστάντος καιβοῦ,

'χρησμοδοτηθέντες παρέδωκαν ἑαυτοὺς εἰς θάνατον, ἵνα ῥύ-

\ a e. A “ \ / \

σωνται διὰ τοῦ ἑαυτῶν αἵματος τοὺς πολίτας. πολλοὶ
Ul “»

ἐξεχώρησαν ἰδίων πόλεων, ἵνα μὴ στασιάζωσιν ἐπὶ πλεῖον.

2. ἐπιστάμεθα πολλοὺς ἐν ἡμῖν παραδεδωκότας ἑαυτοὺς εἰς

ὃ ἂν δ oe ΜΕ \ 7
δεσμά, ὅπως ἐτέρους λυτρώσονται. πολλοὶ εαυτοὺς παρέ-

δωκαν εἰς δουλείαν, καὶ λαβόντες τὰς τιμὰς αὐτῶν ἑτέρους
ἐψώμισαν. 3. πολλαὶ γυναῖκες ἐνδυναμωθεῖσαι διὰ τῆς
χάριτος τοῦ Θεοῦ ἐπετελέσαντο πολλὰ ἀνδρεῖα. 4. ᾿Ἰουδὶθ
ἡ μακαρία, ἐν συγκλεισμῷ οὔσης τῆς πόλεως, HTNTATO παρὰ
τῶν πρεσβυτέρων ἐαθῆναι αὐτὴν ἐξελθεῖν εἰς τὴν παρεμβο-
χὴν τῶν ἀλλοφύλων’ 5. παραδοῦσα οὖν ἑαυτὴν τῷ κινδύνῳ
ἐξῆλθεν δι’ ἀγάπην τῆς πατρίδος καὶ τοῦ λαοῦ τοῦ ὄντος ἐν
συγκλεισμῷ, καὶ παρέδωκεν Κύριος ᾿Ολοφέρνην ἐν χειρὶ θη-
λείας. 6. οὐχ ἥττονι καὶ ἡ τελεία κατὰ πίστιν ᾿Ἐσθὴρ
κινδύνῳ ἑαυτὴν παρέβαλεν, ἵνα τὸ δωδεκάφυλον τοῦ ᾿Ἰσραὴλ
μέλλον ἀπολέσθαι ῥύσηται' διὰ γὰρ τῆς νηστείας καὶ τῆς
ταπεινώσεως αὐτῆς ἠξίωσεν τὸν παντεπόπτην δεσπότην,
Θεὸν τῶν αἰώνων ὃς ἰδὼν τὸ ταπεινὸν τῆς ψυχῆς αὐτῆς
ἐρύσατο τὸν λαόν, ὧν χάριν ἐκινδύνευσεν.

LVI. Καὶ ἡμεῖς οὖν ἐντύχωμεν περὶ τῶν ἔν τινι παρα-
πτώματι ὑπαρχόντων, ὅπως δοθῇ αὐτοῖς ἐπιείκεια καὶ τα-
πεινοφροσύνη εἰς τὸ εἶξαι αὐτοὺς μὴ ἡμῖν ἀλλὰ τῷ θελήματι
τοῦ Θεοῦ. οὕτως γὰρ ἔσται αὐτοῖς ἔγκαρπος καὶ τελεία ἡ
πρὸς τὸν Θεὸν καὶ τοὺς ἁγίους μετ᾽ οἰκτιρμῶν μνεία. 2. ἀνα-

Lv11] TO THE CORINTHIANS. 35

λάβωμεν παιδείαν, ἐφ᾽ ἡ οὐδεὶς ὀφείλει ἀγανακτεῖν, ἀγαπητοί.

ἡ νουθέτησις, ἣν ποιούμεθα εἰς ἀλλήλους, καλή ἐστιν καὶ

sh όγὰν savor κολλᾷ yap ἡμᾶς τῷ θελήματι Tod Θεοῦ.

3. οὕτως γάῤ φησιν ὁ ἅγιος λόγος" Παδιλεύων ἐπάδϊίδεγοέν me δῇ cxviil.
ὁ Κύριος, kai τῷ @aNndTa@ OY πορέλωκέν με. 4. ON γὰρ ἀγὰπᾷ Prov. iii.

Κύριος maideyel, MacTirol δὲ πάντὰ YION ON TrapadéyeTal. 5. TTal- p.

Aeycei me γάρ, φησίν, Aikaioc ἐν ἐλέει Kal ἐλέγξει με, T ἔλεος T AE

AMAPTOAGN MH AITTANATO THN κεφάλήν MOY. 6. Kal πάλιν

λέγει" Makdpioc ἄνθρωπος ON ἤλεγξεν ὁ Κύριος, νογθέτημὰ δὲ Fab ORY foe

Ps. exli. 5.

TIANTOKPATOPOC MH ἀπὰνδίνογ' ἀὐτὸς γὰρ ἀλγεῖν ποιεῖ, Kal πάλιν
ATIOKAGICTHCIN’ 7. ETTAICEN, καὶ Al χεῖρες δύτοῦ IAcaNTO. 8, ἑξάκις
ἐξ ἀναγκῶν ἐξελεῖταί Ce, ἐν AE τῷ ἑβδόμῳ οὐχ ἅψετδί COY KAKON’
9. ἐν λιμῷ ῥύσεταί ce ἐκ @aNdToy, ἐν πολέμῳ AE ἐκ χειρὸς
ΟἸΔΗΡΟΥ λύσει ce’ IO. Kal ἀπὸ μάστιγος FAGCCHC CE κρύψει, Kal
OY MH POBHOHCH κἀκῶν ἐπερχομένων" 11. ἀλίκων Kal ἀνόμων
κὰἀτάγελάςῃ, ἀπὸ δὲ θηρίων ἀγρίων OY MH oBHOHC. 12. θῆρες
Γὰρ ἄγριοι εἰρηνεύσογοίν COI’ 13. εἶτὰ γνώςῃ ὅτι εἴρηνεύσει σοὺ
ὁ οἶκος" ἡ A€ Alarta τῆς CKHNHc coy oY μὴ ἁμάρτῃ, 14. γνώσῃ
λὲ ὅτι πολὺ τὸ σπέρμὰ coy, τὰ δὲ TEKNA COY ὥσπερ τὸ TAMBOTA-
NON ΤΟΥ͂ ἀγροῦ 15. ἐλεύοῃ δὲ ἐν τάφῳ ὥςπερ citoc ὥριμος
KATA KAIPON θεριζόμενος, H ὥσπερ θημωνιὰ ἅλωνος καθ᾽ ὥρὰν
cyrkomicéeica. 16. Βλέπετε, ἀγαπητοί, πόσος ὑπερασπισμός
ἐστιν τοῖς παιδευομένοις ὑπὸ τοῦ δεσπότου πατὴρ γὰρ aya-
θὸς ὧν παιδεύει εἰς τὸ ἐλεηθῆναι ἡμᾶς διὰ τῆς ὁσίας παιδείας
αὐτοῦ.

LVII. Ὑμεῖς οὖν, οἱ τὴν καταβολὴν τῆς στάσεως Trotn-
σαντες, ὑποτώγητε τοῖς πρεσβυτέροις καὶ παιδεύθητε εἰς
μετάνοιαν, κάμψαντες τὰ γόνατα τῆς καρδίας ὑμῶν: 2. μά-
θετε ὑποτάσσεσθαι, ἀποθέμενοι τὴν ἀλαζόνα καὶ ὑπερήφανον
τῆς γλώσσης ὑμῶν αὐθάδειαν" ἄμεινον γάρ ἐστιν ὑμῖν ἐν τῷ
ποιμνίῳ τοῦ Χριστοῦ μικροὺς καὶ ἐλλογίμους εὑρεθῆναι,
ἢ καθ᾽ ὑπεροχὴν δοκοῦντας ἐκριφῆναι ἐκ τῆς ἐλπίδος αὐτοῦ.
3. οὕτως γὰρ λέγει ἡ πανάρετος σοφία ᾿ΙλοΥ προήςομδι ὑμῖν Prov. i. 23
ἐμῆς πνοῆς ῥῆσιν, διλάξω δὲ ὑμᾶς τὸν ἐμὸν λόγον" 4. ἐπειλὴ ὁ

3.--

36 S. CLEMENT OF ROME [ivi

EKAAOYN KAl οὐχ YTIHKOYCATE, Kal EZETEINON λόγογς KAI OY TIPOCEI-
χετε, AAAA AkYpoyc ἐποιεῖτε τὰς ἐμὰς BoyAdc τοῖς δὲ ἐμοῖς
ἐλέγχοις HTTEIOHCATE’ τοιγὰροῦν κἀγὼ TH ὑμετέρᾳ ἀπωλείδ. ἐπιγε-
AACOMAI, κατάχδροῦμδι δὲ HNIKA ἂν ἔρχητδι ὑμῖν ὄλεθρος Kal ὡς
ἂν AMIKHTAI ὑμῖν ἄφνω θόργβος, H δὲ KATACTPODH ὁμοίδ κὰτδιγίδι
Tap, H ὅτὰν ἔρχηται ὑμῖν θλίψις Kal πολιορκίδ. 5, EcTal γάρ,
OTAN ETTIKAAECHCOE με, ἐγὼ δὲ οὐκ εἰοδκούοομδι ὑμῶν: ZHTHCOY-
οἷν με KAKO] Kal ΟΥ̓Χ €YPHCOYCIN’ EMICHCAN γὰρ COIAN, τὸν δὲ
, “A ’ 2 ' 2, A » 2 - ͵
φόβον τοῦ Κγρίογ oY προείλὰντο, οὐδὲ ἤθελον Emaic προςέχειν
BoyAaic, ἐμγκτήριζον δὲ ἐμοὺς ἐλέγχογο. 6. τοιγὰροῦν EAONTAI
τῆς ἑδυτῶν ὁδοῦ τοὺς KapTTOyc, Kal τῆς ἑδγτῶν AceBelac TAHCOH-
> > ΦΘ A Daf ’ ͵ a
CONTAI. 7. ANO ὧν γὰρ HAIKOYN νηπίογο, PONEYOHCONTAI, Kal
éZetacmoc δοεβεῖς ὀλεῖ: ὁ δὲ ἐμοῦ AKOYWN KATACKHN@CEl ἐπ’
> ’ ’ \ ε , 2 , > ‘ 4 na
ἐλπιδι πεποιθώς, KAI HCYYACE! APOBWC ἄπο TIANTOC KAKOY.
LVIII. ὙὙπακούσωμεν οὖν τῷ παναγίῳ καὶ ἐνδόξῳ
ὀνόματι αὐτοῦ, φυγόντες τὰς προειρημένας διὰ τῆς σοφίας
τοῖς ἀπειθοῦσιν ἀπειλάς, ἵνα κατασκηνώσωμεν πεποιθότες
3 εὐ Ae ’ Ὁ ‘ ᾽ awd ,
ἐπὶ TO ὁσιώτατον τῆς μεγαλωσύνης αὐτοῦ ὄνομα. 2. δέξασθε
\ \ ς “ Ser > / ee a \
τὴν συμβουλὴν ἡμῶν, καὶ ἔσται ἀμεταμέλητα ὑμῖν. ζῇ yap
ὁ Θεὸς καὶ ζῇ ὁ Κύριος ᾿Ιησοῦς Χριστὸς καὶ τὸ πνεῦμα τὸ
ἅγιον, ἥ τε πίστις καὶ ἡ ἐλπὶς τῶν ἐκλεκτῶν, ὅτι ὃ ποιήσας
γίον, ἥ ἡ ; ή
ἐν ταπεινοφροσύνῃ μετ᾽ ἐκτενοῦς ἐπιεικείας ἀμεταμελήτως
τὰ ὑπὸ τοῦ Θεοῦ δεδομένα δικαιώματα καὶ προστάγματα,
᾽ > f \ , ᾿ > \ ᾽ \ κ΄
οὗτος ἐντεταγμένος καὶ ἐλλόγιμος ἔσται εἰς τὸν ἀριθμὸν τῶν
3, a rn 5 @ ?> \ ’ A ¢ / >
σωζομένων διὰ ᾿Ιησοῦ Χριστοῦ, dv οὗ ἐστὶν αὐτῷ ἡ δόξα εἰς
τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
LIX, ᾿Εἂν δέ τινες ἀπειθήσωσιν τοῖς ὑπ᾽ αὐτοῦ δι’ ἡμῶν
εἰρημένοις, γινωσκέτωσαν ὅτι παραπτώσει καὶ κινδύνῳ οὐ
|e ‘ 2 / ¢ a \ 3 a 2 9 \
μικρῷ ἑαυτοὺς ἐνδήσουσιν, 2. ἡμεῖς δὲ ἀθῷοι ἐσόμεθα ἀπὸ
ταύτης τῆς ἁμαρτίας" καὶ αἰτησόμεθα, ἐκτενῆ τὴν δέησιν καὶ.
ἱκεσίαν ποιούμενοι, ὅπως τὸν ἀριθμὸν τὸν κατηριθμημένον
τῶν ἐκλεκτῶν αὐτοῦ ἐν ὅλῳ τῷ κόσμῳ διαφυλάξῃ ἀθραυστον
ὁ δημιουργὸς τῶν ἁπάντων διὰ τοῦ ἠγαπημένου παιδὸς αὐτοῦ
" a la > ? > / « a“ b] \ / 3 A
Ἰησοῦ Χριστοῦ, δι’ οὗ ἐκάλεσεν ἡμᾶς ἀπὸ σκότους εἰς φῶς,

Lx] TO THE CORINTHIANS. 37

ἀπὸ ἀγνωσίας εἰς ἐπίγνωσιν δόξης ὀνόματος αὐτοῦ. 3. [Ads
c A U / Bt \ > / , / wv “
ἡμῖν, Κύριε], ἐλπίζειν ἐπὶ τὸ ἀρχέγονον πάσης κτίσεως ὄνομά
σου, ee τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν eis TO γινώσ-.
KELY σε, τὸν μόνον ὕψιστον ἐν ὑψηλοῖς ἅγιον ἐν ἁγίοις ἀνὰ.- Is. lvii. 15,
xiii. II.’
TIAYOMENON, τὸν TATTEINOYNTA YBPIN Lie ensue TOV AIAAYONTA es xxxiii.
λογιομοὺς ἐθνῶν, τὸν ποιοῦντὰ τὰἀπεινοὴς εἰς ὕψος Kal ToYc Job ν. Js

ὑψηλοὺς TATIEINOYNTA, τὸν TIAOYTIZONTA Kal siete TOV ἀπο- με Χ. 33:

am. 11.7.
KTEINONTA Kal Ζῆν TIOIOYNTA, μόνον εὐεργέτην πνευμάτων καὶ es
ΧΧΙΪ. 3
Θεὸν πάσης σαρκός, τὸν ἐπιβλέποντὰ EN Talc ABYCCOIC, τὸν Peon, (
xvi. 18, 10.

ἐπόπτην ἀνθρωπίνων ἔργων, τὸν τῶν κινδυνευόντων βοηθόν,
τὸν τῶν ATIHATIICMENWN οωτῆρὰ, τὸν παντὸς πνεύματος κτίστην Judith ix.

aa. ΘΕ \ a ft ἔθ > \ a af! τὰν , Il.
καὶ ἐπίσκοπον, τὸν πληθύνοντα ἔθνη ἐπὶ γῆς Kal ἐκ πάντων
" , \ 9 A Ul \ > A A na
ἐκλεξάμενον τοὺς ἀγαπῶντάς σε διὰ ᾿Ιησοῦ Χριστοῦ τοῦ
5 / / ᾽ ka e A 9 / ε /
ἠγαπημένου παιδός σου, δι’ οὗ ἡμᾶς ἐπαίδευσας, nyiacas,
ἐτίμησας. 4. ᾿Αξιοῦμέν σε, δέσποτα, BOHOON γενέσθαι καὶ " ΟΝ]

4:
᾿ a 4 A a é
ἀντιλήπτορὰ ἡμῶν. τοὺς ἐν θλίψει ἡμῶν σῶσον" τοὺς ταπει-
, a
vovs édénoov’ τοὺς πεπτωκότας Eyerpov' τοῖς δεομένοις ἐπι-
φάνηθι τοὺς ἀσεβεῖς ἴασαι' τοὺς πλανωμένους τοῦ λαοῦ σου
ἐπίστρεψον χόρτασον τοὺς πεινώντας᾽ λύτρωσαι τοὺς δεσ-
\ > a

pious ἡμῶν' ἐξανάστησον τοὺς ἀσθενοῦντας" igs eau
TOUS Ἀγ ΟΨΌΘΟ ΕΝ PN@TOWCAN ἅπαντα τὰ ἔθνη, ὅτι ΟΥ̓ εἶ Kings

Vili. 60.
ὃ Θεὸς monoc, καὶ Ἰησοῦς Χριστὸς ὁ ὁ παῖς σου, καὶ ἡμεῖς Addc 2 Kings

xix. I
COY Kal TIPOBATA TAC NOMAC Coy. | Ps. Ne

LX. Σὺ τὴν ἀέναον τοῦ κόσμου σύστασιν διὰ τῶν 13% 3:
ἐνεργουμένων ἐφανεροποίησας" σύ, Κύριε, τὴν οἰκουμένην
ἔκτισας, ὁ πιστὸς ἐν πάσαις ταῖς γενεαῖς, δίκαιος ἐν τοῖς

/ \ > > fae \ / e \ >
κρίμασιν, θαυμαστὸς ἐν ἰσχύϊ Kal μεγαλοπρεπείᾳ, 6 σοφὸς ἐν
τ΄ A / \ \ bj A \ / £5 / ιν θὸ
ᾧ κτίζειν καὶ συνετὸς ἐν τῷ τὰ γενόμενα ἑδράσαι, ὁ ἀγαθὸς

a \ a

ἐν τοῖς ὁρωμένοις καὶ πιστὸς ἐν τοῖς πεποιθόσιν ἐπὶ σέ,

> “- ῖ 2 , yy \ kd / « A 4 \ os
ἐλεῆμον Kal OIKTIPMON, ἄφες ἡμῖν τὰς ἀνομίας ἡμῶν καὶ Tas Ecclus. ii.
If.
ἀδικίας καὶ τὰ παραπτώματα καὶ πλημμελείας, 2. μὴ λο-

, “ ¢ / ὃ , ) \ nA > \
γίσῃ πᾶσαν ἁμαρτίαν δούλων σου καὶ παιδισκῶν, ἀλλὰ

lix. 3 Δὸς ἡμῖν Κύριε insert Lightfoot. ὑψηλοῖς] Lxx; ὑψίστοις C; def. A;
dub. S.

Ps. xl. 3.

i Kings tx.
fer Ne
Deut. xiii,
18.

Ps. Ixvii. 1.

Ex. vi. I.

Ps. cxly.
18.

cf. 1 Tim,
i, 17-

38 5. CLEMENT OF ROME [Lx

‘ Cc oA A A - a > , \
καθάρισον ἡμᾶς τὸν καθαρισμὸν τῆς σῆς ἀληθείας, καὶ
κἀτεύθυνον τὰ AlABHMATA ἡμῶν ἐν ὁσιότητι καὶ δικαιοσυνῇ καὶ
ἁπλότητι κἀρδίδο TIOPEYECOAI καὶ ποιεῖν τὰ κἀλὰ KAl EYAPECTA
ἐνώπιόν σου καὶ ἐνώπιον τῶν ἀρχόντων ἡμῶν. 3. ναί, δέ-

ἌΝ A ’ ’ HAND Ves tae ᾽ ᾽ 1 39
σποτα, ἐπίφανον TO πρόοωπόν coy ἐφ᾽ ἡμᾶς εἰς ἀγαθὰ ἐν
εἰρήνῃ, εἰς TO σκεπασθῆναι ἡμᾶς TH χειρί Coy TH KpaTald καὶ
ῥυσθῆναι ἀπὸ πάσης ἁμαρτίας τῷ Bpayioni coy τῷ ὑψηλῷ: καὶ
ῥῦσαι ἡμᾶς ἀπὸ τῶν μισούντων ἡμᾶς ἀδίκως. 4. δὸς ὁμό-

ec «aA a A
νοιαν καὶ εἰρήνην ἡμῖν τε Kal πᾶσιν τοῖς κατοικοῦσιν THY
γῆν, καθὼς ἔδωκας τοῖς πατράσιν ἡμῶν, ETIKAAOYMENON σε
> A c of > , WAS ’ “ ͵ Coa
αὐτῶν ὁσίως ἐν TricTel Kal ἀληθείὰ, [ὥστε σώξεσθαι ἡμᾶς]
ὑπηκόους γινομένους τῷ παντοκράτορι καὶ παναρέτῳ ὀνόματί
σου, τοῖς τε ἄρχουσιν καὶ ἡγουμένοις ἡμῶν ἐπὶ τῆς γῆς.

LXI. Σύ, δέσποτα, ἔδωκας τὴν ἐξουσίαν τῆς βασιλείας
αὐτοῖς διὰ τοῦ μεγαλοπρεποῦς καὶ ἀνεκδιηγήτου κράτους
σου, εἰς τὸ γινώσκοντας. ἡμᾶς τὴν ὑπὸ σοῦ αὐτοῖς δεδομένην
δόξαν καὶ τιμὴν ὑποτάσσεσθαι αὐτοῖς, μηδὲν ἐναντιουμένους

a , / / / € / > , ε /
τῷ θελήματί cov ols δός, Κύριε, ὑγίειαν, εἰρήνην, ὁμόνοιαν,
> U > \ ’ \ \ « \ ᾿ ἈΝ /
εὐστάθειαν, εἰς TO διέπειν αὐτοὺς τὴν ὑπὸ σοῦ δεδομένην
αὐτοῖς ἡγεμονίαν ἀπροσκόπως. 2. σὺ γάρ, δέσποτα ἐπου-
, »“ἅ» a ΦΥ͂. (ὃ aA cn bad ᾿ ,
pave, βασιλεῦ τῶν αἰώνων, δίδως τοῖς υἱοῖς τῶν ἀνθρώπων
δόξαν καὶ τιμὴν καὶ ἐξουσίαν τῶν ἐπὶ τῆς γῆς ὑπαρχόντων"
σύ, Κύριε, διεύθυνον τὴν βουλὴν αὐτῶν κατὰ τὸ καλὸν καὶ
εὐάρεστον ἐνώπιόν σου, ὅπως διέποντες ἐν εἰρήνῃ καὶ πραὕὔ-
᾽ A \ ς \ a ’ a / > / vA ,
τητι εὐσεβῶς τὴν ὑπὸ σοῦ αὐτοῖς δεδομένην ἐξουσίαν thew
σου τυγχάνωσιν. 3. Ὁ μόνος δυνατὸς ποιῆσαι ταῦτα καὶ

/ > ‘ > ¢ “Ὁ \ > t ‘ lel

περισσότερα ἀγαθὰ μεθ᾽ ἡμῶν, σοὶ ἐξομολογούμεθα διὰ τοῦ
͵ a ς “ a ΄΄οὦ
ἀρχιερέως καὶ προστάτου τῶν ψυχῶν ἡμῶν ᾿Ιησοῦ Χριστοῦ,
> , ε , le t \ a \ 5 \
δι’ οὗ σοι ἡ δόξα Kal ἡ μεγαλωσύνη καὶ viv καὶ εἰς γενεὰν
γενεῶν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
Ὁ a ¢ a

LXII. Περὶ μὲν τῶν ἀνηκόντων τῇ θρησκείᾳ ἡμῶν, καὶ

τῶν ὠφελιμωτάτων εἰς ἐνάρετον βίον τοῖς θέλουσιν εὐσεβῶς

Ix. 2 καθάρισονἾ conj. Lightfoot; καθαρεῖς C; purifica S; def. A.
Ix. 4 ὥστε σώζεσθαι ἡμᾶς] insert Lightfoot.

‘LXIv] TO THE CORINTHIANS. 39

, ᾽ rn A
καὶ δικαίως διευθύνειν [τὴν πορείαν αὐτῶν], ἱκανῶς ἐπεστεί-
λαμεν ὑμῖν, ἄνδρες ἀδελφοί. 2. περὶ γὰρ πίστεως καὶ μετα-
/ . /
voias καὶ γνησίας ἀγάπης καὶ ἐγκρατείας Kal σωφροσύνης
a e

καὶ ὑπομονῆς πάντα τόπον ἐψηλαφήσαμεν, ὑπομιμνήσκοντες

a a 7 a
δεῖν ὑμᾶς ἐν δικαιοσύνῃ καὶ ἀληθείᾳ καὶ μακροθυμίᾳ τῷ

U a a A 3
παντοκράτορι Θεῷ ὁσίως εὐαρεστεῖν, ὁμονοοῦντας ἀμνησι-
’ aA / \
κάκως ἐν ἀγάπῃ καὶ εἰρήνῃ μετὰ ἐκτενοῦς ἐπιεικείας, καθὼς
καὶ of προδεδηλωμένοι πατέρες ἡμῶν εὐηρέστησαν ταπεινο-
A /
φρονοῦντες τὰ πρὸς τὸν πατέρα καὶ Θεὸν καὶ κτίστην Kal
πρὸς πάντας ἀνθρώπους. 3. καὶ ταῦτα τοσούτῳ ἥδιον
4 , >? \ a ΝΜ , e a γ᾽ U
ὑπεμνήσαμεν, ἐπειδὴ σαφῶς ἤδειμεν γράφειν ἡμᾶς ἀνδράσιν
πιστοῖς καὶ ἐλλογιμωτάτοις καὶ ἐγκεκυφόσιν εἰς τὰ λόγια
τῆς παιδείας τοῦ Θεοῦ.
LXIII. Θεμιυιτὸν οὖν ἐστὶν τοῖς τοιούτοις καὶ τοσούτοις

e Ὧν :
ὑποδείγμασιν προσελθόντας ὑποθεῖναι τὸν τράχηλον καὶ
τὸν τῆς ὑπακοῆς τόπον ἀναπληρώσαντας προσκλιθῆναι τοῖς
ὑπάρχουσιν ἀρχηγοῖς τῶν ψυχῶν ἡμῶν, ὅπως ἡσυχάσαντες
τῆς ματαίας στάσεως ἐπὶ τὸν προκείμενον ἡμῖν ἐν ἀληθείᾳ
σκοπὸν δίχα παντὸς μώμου καταντήσωμεν. 2. χαρὰν γὰρ

\ > U ¢ a , Ψ Be | ς / / a 6 >
Kal ἀγαλλίασιν ἡμῖν παρέξετε, ἐὰν ὑπήκοοι γενόμενοι τοῖς ὑφ
ἡμῶν γεγραμμένοις διὰ τοῦ ἁγίου πνεύματος ἐκκόψητε τὴν
247 a t ¢ A ? \ \ \ 4 A >
ἀθέμιτον τοῦ ζήλους ὑμῶν ὀργὴν κατὰ τὴν ἔντευξιν ἣν ἐποιη-

ul θ \ > / \ ε , 2 no A > Lal
σάμεθα περὶ εἰρήνης καὶ ὁμονοίας ἐν τῇδε TH ἐπιστολῇ.
3. ᾿ἘΠπέμψαμεν δὲ καὶ ἄνδρας πιστοὺς καὶ σώφρονας, ἀπὸ

/
νεότητος ἀναστραφέντας ἕως γήρους ἀμέμπτως ἐν ἡμῖν, οἵτινες
καὶ μάρτυρες ἔσονται μεταξὺ ὑμῶν καὶ ἡμῶν. 4. τοῦτο δὲ

/ a a a
ἐποιήσαμεν iva εἰδῆτε ὅτι πᾶσα ἡμῖν φροντὶς Kal γέγονεν
καὶ ἔστιν εἰς τὸ ἐν τάχει ὑμᾶς εἰρηνεῦσαι.
LXIV. Λοιπὸν ὁ παντεπόπτης Θεὸς καὶ δεσπότης τῶν
, \ , , la > , \
πνευμάτων καὶ Κύριος πάσης σαρκός, ὁ ἐκλεξάμενος τὸν
Κύριον ᾿Ιησοῦν Χριστὸν καὶ ἡμᾶς δι’ αὐτοῦ εἰς λαὸν περιού-
, -

σιον, δῴη πάσῃ Ψυχῇ ἐπικεκλημένῃ τὸ μεγαλοπρεπὲς καὶ
ἅγιον ὄνομα αὐτοῦ πίστιν, φόβον, εἰρήνην, ὑπομονήν, μακρο-

lxii. 1 τὴν πορείαν αὐτῶν] insert Lightfoot.

40 S. CLEMENT OF ROME. [LxXIv

θυμίαν, ἐγκράτειαν, ἁγνείαν καὶ σωφροσύνην, eis εὐαρέστησιν
τῷ ὀνόματι αὐτοῦ διὰ τοῦ ἀρχιερέως καὶ προστάτου ἡμῶν
Ἰησοῦ Χριστοῦ δι’ οὗ αὐτῷ δόξα καὶ μεγαλωσύνη, κράτος,
τιμή, καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
LXV. Τοὺς δὲ ἀπεσταλμένους ad’ ἡμῶν Κλαύδιον
Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν
εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως
θᾶττον τὴν εὐκταίαν καὶ ἐσυνσβήτην ἡμῖν εἰρήνην καὶ ὁμό-
vo.ay wisn Jaen εἰς TO τάχιον Kal ἡμᾶς χαρῆναι περὶ
τῆς ge apn ὑμῶν. 4
Ἢ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ᾽ ὑμῶν
καὶ enn πάντων πανταχῆ τῶν κεκλημένων ὑπὸ τοῦ Θεοῦ
καὶ δι αὐτοῦ" δι’ οὗ αὐτῷ δόξα, τιμή, κράτος καὶ μεγαχω-
σύνη, θρόνος αἰώνιος, ἀπὸ τῶν αἰώνων εἰς τοὺς αἰῶνας τῶν

͵
αἰώνων. ἀμήν.

AN ANCIENT HOMILY

BY AN

UNKNOWN AUTHOR.

HE so-called Second Epistle of S. Clement to the Corinthians

follows immediately upon the first in all the three Ms authorities,
and is apparently ascribed to S. Clement by them. It has however no
claim to this designation ; for, although it was known to the Fathers of
the fourth century and later, it is not quoted by early writers as being
the work of S. Clement, and the internal evidence both of style and
doctrine, so far as it goes, is distinctly against this conclusion. There
are some indications (§ 7) that it was indeed written or spoken in the
first instance to the Corinthians, but its language and character point to
its being a homily rather than a letter. This view has been confirmed
by the recent discovery of the latter half of the Epistle. The speaker
addresses his hearers more than once towards the close as ‘ Brothers
and sisters’ (§§ 19, 20). Elsewhere he appeals to them in language
which is quite explicit on the point at issue. ‘Let us not think’, he
says, ‘to give heed and believe now only, while we are being admonished
by the presbyters; but likewise when we have departed home, let us
remember the commandments of the Lord, etc.’ (§ 17). We may
therefore now definitely regard it as the earliest Christian homily extant.
As a literary production it has no value, but it is at least interesting for
the high moral tone and unswerving faith which it displays throughout.
Its date may with some confidence be assigned to the first half of the
second century, probably c. A.D. 120-140.

ἵν a aig eae te
ΤῊ Oh
tate ὅΛ65

Nae A
on .

ary Las ἢ
αὶ
ἐῶ 1) Pa aL
ἀν πιο

; ἤν λυ

γι ἡ

ΣᾺ} i
ee Raa ΣῊΝ
SMe. eo
ER Οὐ
PE ὕω pays Ὥ, δ
my a ἣν

[ΠΡΟΣ KOPINOIOYS B.]

I. "AAEA®OI, οὕτως δεῖ ἡμᾶς φρονεῖν περὶ ᾿Ιησοῦ Χρι-
στοῦ, ὡς περὶ Θεοῦ, ὡς περὶ κριτοῦ ζώντων καὶ νεκρῶν. καὶ
οὐ δεῖ ἡμᾶς μικρὰ φρονεῖν περὶ τῆς σωτηρίας ἡμῶν: 2. ἐν
τῷ γὰρ φρονεῖν ἡμᾶς μικρὰ περὶ αὐτοῦ, μικρὰ καὶ ἐλπίζομεν
λαβεῖν. καὶ οἱ ἀκούοντες ὡς περὶ μικρῶν[ ἁμαρτάνουσιν, καὶ
« A [4 / ’ 207 / b / \ ς A
ἡμεῖς] ἁμαρτάνομεν, οὐκ εἰδότες πόθεν ἐκλήθημεν Kal ὑπὸ
τίνος καὶ εἰς ὃν τόπον, καὶ ὅσα ὑπέμεινεν ᾿Ιησοῦς Χριστὸς
παθεῖν ἕνεκα ἡμῶν. 3. τίνα οὖν ἡμεῖς αὐτῷ δώσομεν ἀντι-

, A ᾽, \ ἡ e@ ¢ «a oy ” ἢ
μισθίαν;; ἢ τίνα καρπὸν ἄξιον οὗ ἡμῖν αὐτὸς ἔδωκεν ; πόσα
A > al ᾽ , v4 A \ A \ δι. 5] /
δὲ αὐτῷ ὀφείλομεν ὅσια; 4. TO φῶς yap ἡμῖν ἐχαρίσατο,
ὡς πατὴρ υἱοὺς ἡμᾶς προσηγόρευσεν, ἀπολλυμένους ἡμᾶς
ἔσωσεν. 5, ποῖον οὖν αἶνον αὐτῷ δώσωμεν ἡ μισθὸν ἀντι-
ἐισθίας ὧν ἐλάβομεν; 6 οἱ ὄντες τῇ διανοίᾳ, προσκυ-
μ μεν; 6. πηρ ἢ α, πρ
a“ / \ / \ \ \ ww \ /
νοῦντες λίθους καὶ ξύλα Kal χρυσὸν Kal ἄργυρον Kal χαλκόν,
ἔργα ἀνθρώπων" καὶ ὁ βίος ἡμῶν ὅλος ἄλλο οὐδὲν ἦν εἰ μὴ
θάνατος. ἀμαύρωσιν οὖν περικείμενοι καὶ τοιαύτης ἀχλύος
, > A ¢ f Ἵ , 3 / ᾽ a τ
γέμοντες ἐν τῇ ὁράσει, ἀνεβλέψαμεν ἀποθέμενοι ἐκεῖνο ὃ
/ θ / a ? ~ θ x Ul rE 4 e -
περικείμεθα νέφος TH αὐτοῦ θελήσει. 7. ἠλέησεν yap ἡμᾶς
A \ 4 / b tc oa \
καὶ σπλαγχνισθεὶς ἔσωσεν, θεασάμενος ἐν ἡμῖν πολλὴν
πλάνην καὶ ἀπώλειαν, καὶ μηδεμίαν ἐλπίδα ἔχοντας σωτη-
, 3 \ \ > » a > / \ ς a ᾽ wv
plas, εἰ μὴ τὴν Tap αὐτοῦ. 8. ἐκάλεσεν γὰρ ἡμᾶς οὐκ ὄντας
0 . ? a ae > id al :
καὶ ἠθέλησεν ἐκ μὴ ὄντος εἶναι ἡ μᾶς.

II. Εγὐφράνθητι, cteipa ἢ οὐ τίκτογοὰ' ῥῆξον Kal BOHCON, ἡ

οὐκ ὠλίνογοὰ, ὅτι πολλὰ τὰ TEKNA τῆς ἐρήμου μᾶλλον H TAC
ἃ ’ - ͵
ἐχούοης τὸν ἄνδρα. Ὃ εἶπεν εὐφράνθητι οτεῖρὰ ἡ OY τίκτογοδ,

Ts. liv. 1.

S. Matt.
ix. 13,

S. Mark ii.
17.

S. Matt. x.

32.
S. Luke

xii. 8.

S. Mark
xii. 30.
Is. xxix. 13.

S. Matt.

Vil. 21.

44 AN ANCIENT HOMILY (11

ε »Ἢ gy > w \ - Ε 5 / e a \ wn ὃ »
ἡμᾶς εἶπεν στεῖρα yap ἦν ἡ ἐκκλησία ἡμῶν πρὸ τοῦ δοθῆναι
αὐτῇ τέκνα. 2. ὃ δὲ εἶπεν BOHCON Η οὐκ QAINOYCA, τοῦτο
λέγει" τὰς προσευχὰς ἡμῶν ἁπλῶς ἀναφέρειν πρὸς τὸν Θεὸν
, ¢ e > U > Lal ἉᾺ \ = AJ A \
μῆ; ὡς αἱ ὠδίνουσαι, ἐγκακῶμεν. 3. 0 δὲ εἶπεν ὅτι πολλὰ TA
τέκνὰ τῆς ἐρήμου μᾶλλον ἢ τῆς EYOYCHC TON ἄνδρὰ, ἐπεὶ ἔρημος
5 , = b A wn a ¢ \ [ὦ a] \ \ s
ἐδόκει εἶναι ἀπὸ τοῦ Θεοῦ ὁ λαὸς ἡμῶν, νυνὶ δὲ πιστεύσαντες

7 > ’ Lad ~ ΕΝ A 4 ,
πλείονες ἐγενόμεθα τῶν δοκοῦντων ἔχειν Θεόν. 4. καὶ ἑτέρα
δὲ γραφὴ λέγει ὅτι ΟΥ̓Κ ἦλθον κἀλέοςδι AlKaioyc, ἀλλὰ ἁμδρτω-
Aoyc. 5. τοῦτο λέγει, ὅτι δεῖ τοὺς ἀπολλυμένους σώζειν"
6. ἐκεῖνο γάρ ἐστιν μέγα καὶ θαυμαστόν, οὐ τὰ ἑστῶτα 'στη-
ρίζειν ἀλλὰ τὰ πίπτοντα. 7. οὕτως καὶ ὁ Χριστὸς ἠθέλησεν

ἊΝ ἜΝ Ἂ ΕΓ , \ \ /
σῶσαι TA ἀπολλύμενα, Kal ἔσωσεν πολλούς, ἐλθὼν Kal καλέ-
ς a v 3 /
σας ἡμᾶς ἤδη ἀπολλυμένους.

III. Τοσοῦτον οὖν ἔλεος ποιήσαντος αὐτοῦ εἰς ἡμᾶς"
πρῶτον μέν, ὅτι ἡμεῖς οἱ ζῶντες τοῖς νεκροῖς θεοῖς ov θύομεν
καὶ οὐ προσκυνοῦμεν αὐτοῖς, ἀλλὰ ἔγνωμεν δι’ αὐτοῦ τὸν

A > 7 7 ς a ς \ > Tf a \ 4
πατέρα τῆς" ἀληθείας" τίς ἡ γνῶσις ἡ πρὸς αὐτόν, ἢ TO μὴ
ἀρνεῖσθαι δι’ οὗ ἔγνωμεν αὐτόν; 2. λέγει δὲ καὶ αὐτός" Τὸν
ὁμολογηςὰντὰ με [ἐνώπιον τῶν ἀνθρώπων], ὁμολογήοω AYTON
> ͵ nw ͵ \ nm
ἐνώπιον TOY TATPdC Moy. 3. Οὗτος οὖν ἐστὶν ὁ μισθὸς ἡμῶν,

\ > ‘
ἐὰν οὖν ὁμολογήσωμεν St’ οὗ ἐσώθημεν. 4. ἐν τίνι δὲ αὐτὸν
ς a a a « »
ὁμολογοῦμεν ; ἐν τῷ ποιεῖν ἃ λέγει καὶ μὴ παρακόύειν αὐτοῦ

Lal 3 Lal U ᾽ na 3 σ
τῶν ἐντολῶν, καὶ μὴ μόνον χείλεοιν AYTON τιμᾶν ἀλλὰ ἐξ ὅλης
KapAiac Kai ἐξ ὅλης THC διὰνοίδο. 5. λέγει δὲ καὶ ἐν τῷ
> ΝΜ a 4 - ͵ U nw U > LA
Ἡσαΐᾳ" Ὃ adc οὗτος τοῖς χείλεοίν Me τιμᾷ, FI δὲ KAPAIA αὐτῶν
πόρρω ἄπεοτιν ATT EMOY.

IV. Μὴ μόνον οὖν αὐτὸν καλῶμεν Κύριον, οὐ γὰρ τοῦτο

7 ε a , στὰ 3 a c , ἊΝ ,

σώσει ἡμᾶς. 2. λέγει yap’ Oy πᾶς ὁ λέγων mol, Κύριε, Kypie,
cw@OHceTal, ἀλλ᾽ ὁ ποιῶν THN AIKAIOCYNHN. 3. ὥστε οὖν, ἀδελ-
dol, ἐν τοῖς ἔργοις αὐτὸν ὁμολογῶμεν, ἐν τῷ ἀγαπᾶν ἑαυτούς,
ἐν τῷ μὴ μοιχᾶσθαι μηδὲ καταλαλεῖν ἀλλήλων μηδὲ ζηλοῦν,
9 a a 9 ’ > ee fi /

ἀλλ᾽ ἐγκρατεῖς εἶναι, ἐλεήμονας, ἀγαθούς" Kai συμπάσχειν
ἀλλήλοις ὀφείλομεν, καὶ μὴ φιλαργυρεῖν. ἐν τούτοις τοῖς
ἔργοις ὁμολογῶμεν αὐτὸν καὶ μὴ ἐν τοῖς ἐναντίοις" 4. καὶ οὐ

v1] BY AN UNKNOWN AUTHOR. 45

δεῖ ἡμᾶς φοβεῖσθαι τοὺς ἀνθρώπους μᾶλλον ἀλλὰ τὸν Θεόν.
5. διὰ τοῦτο, ταῦτα ὑμῶν πρασσόντων, εἶπεν ὁ Κύριος" ᾽Εὰν pate re
" ͵; > a ‘ s , pero the
ἦτε μετ᾽ ἐμοῦ CYNHPMENO! EN τῷ κόλπῳ MOY KAI MH ποιῆτε TAC Egyptians.
ENTOAAC MOY, ATTOBAAG ὑμᾶς Kal ἐρῶ ὑμῖν" Ὑπάγετε ἀπ᾿ ἐμοῦ,
οὐκ οἶδὰ ὑμᾶς πόθεν ἐστέ, ἐργάτδι ANOMIAC.
V. Ὅθεν, ἀδελφοί, καταλείψαντες τὴν παροικίαν τοῦ
κόσμου τούτου ποιήσωμεν τὸ θέλημα τοῦ καλέσαντος ἡμᾶς,
καὶ μὴ φοβηθῶμεν ἐξελθεῖν ἐκ τοῦ κόσμου τούτου. 2. λέγει
yap 6 Κύριος" “Ececée ὡς ἀρνίδ ἐν MEC@ λύκων: 3. ἀποκριθεὶς ? The Gos-
\ - / > a , Pree | A “9 ͵ ε ’ \ pel of the
δὲ ὁ Πέτρος αὐτῷ λέγει" “Edn οΥ̓͂Ν Atacttapdzwcin οἱ λύκοι TA Egyptians.
ἀρνίδ ; 4. εἶπεν ὁ Ἰησοῦς τῷ ἸΠέτρῳ᾽ MH φοβείςθωςὰν τὰ
ἀρνίδ. τοὺς AYKOYC μετὰ τὸ ἀποθδνεῖν AYTA. Kal ὑμεῖς, MH Φο-
Βεῖοθε τοὺς ATIOKTENNONTAC YMAC Kal μηδὲν YMIN AYNAMENOYC
A > ‘A a \ Ἢ ‘ > a ε a »
TIOIEIN, ἀλλὰ MOBEICHE TON META TO ATTOBANEIN YMAC EYXONTA
€Z0yclan ψγχῆς Kal Ca@MATOC, TOY BaAEIN εἰς γέεννὰν TTYPOC.
5. Kal γινώσκετε, ἀδελφοί, ὅτε ἡ ἐπιδημία ἡ ἐν τῷ κόσμῳ
τούτῳ τῆς σαρκὸς ταύτης μικρά ἐστιν καὶ ὀλυγοχρόνιος" ἡ δὲ
ἐπαγγελία τοῦ Χριστοῦ μεγάλη καὶ θαυμαστή ἐστιν, καὶ
> la A / / \ “ > /
ἀνάπαυσις τῆς μελλούσης βασιλείας καὶ ζωῆς αἰωνίου.
6. τί οὖν ἐστὶν ποιήσαντας ἐπιτυχεῖν αὐτῶν, εἰ μὴ τὸ ὁσίως
/ ? J, A A \ oe ς > /
καὶ δικαίως ἀναστρέφεσθαι, καὶ τὰ κοσμικὰ ταῦτα ὡς ἀλλό-
τρια ἡγεῖσθαι καὶ μὴ ἐπιθυμεῖν αὐτῶν; 7. ἐν γὰρ τῷ ἐπι-
θυμεῖν ἡμᾶς κτήσασθαι ταῦτα ἀποπίπτομεν τῆς ὁδοῦ τῆς
δικαίας.
VI. Λέγει δὲ ὁ Κύριος" Ογὐλεὶς οἰκέτης λύνατδι AYCi κυρίοις 5. Matt. vi.
, >\ ¢ A / \ A , \ - 24.
δογλεγειν. ἐὰν ἡμεῖς θέλωμεν καὶ Θεῷ δουλεύειν καὶ μαμωνᾷ, o* yi
’ an , a
ἀσύμφορον ἡμῖν ἐστίν. 2. τί γὰρ τὸ ὄφελος, ἐάν τις TON XY! 13-

’ a ' ‘ a \ S. Matt.
KOCMON ὅλον KepAHCH THN δὲ Ψυχὴν ZHMIWOH; 3. ἔστιν δὲ χνι. 26.
᾿ ¢ > \ ᾿ς , , > / ® 4 S. Mark
Oo Ὁ , 9 a eee
UTOS ὁ αἰὼν Kal ὁ μέλλων δύο ἐχθροί: 4. οὗτος λέγει μοι- "-" 36.

χείαν καὶ φθορὰν καὶ φιλαργυρίαν καὶ ἀπάτην, ἐκεῖνος δὲ

τούτοις ἀποτάσσεται. 5. οὐ δυνάμεθα οὖν τῶν δύο φίλοι

2 a ae ει τα t > 7 > / fa)

εἶναι: δεῖ δὲ ἡμᾶς τούτῳ ἀποταξαμένους ἐκείνῳ χρᾶσθαι.

6, οἰώμεθα ὅτι βέλτιόν ἐστιν τὰ ἐνθάδε μισῆσαι, ὅτι μικρὰ
> a fal

καὶ ὀλυγοχρόνια καὶ φθαρτά: ἐκεῖνα δὲ ἀγαπῆσαι, τὰ ἀγαθὰ

Ezek. xiv.
14, 18.

Is. Ixvi. 24.

46 AN ANCIENT HOMILY [νι

τὰ ἄφθαρτα. 7. ποιοῦντες γὰρ τὸ θέλημα τοῦ Χριστοῦ
Lal >; ΄»
εὑρήσομεν ἀνάπαυσιν' εἰ δὲ μήγε, οὐδὲν ἡμᾶς ῥύσεται ἐκ τῆς
Lal Lal 3
αἰωνίου κολάσεως, ἐὰν παρακούσωμεν τῶν ἐντολῶν αὑτοῦ.
8. λέγει δὲ καὶ ἡ γραφὴ ἐν τῷ ᾿Ιεζεκιὴλ Ore’ Ἐὰν ἀνδοτῆ Νῶε
\oopy ‘ ' a \ , Fy 40 ’ lal >
Kal ᾿ΙὼΒ Kal Δδνιηλ, OY PYCONTAl TA TEKNA AYTON ἐν τῇ αὐχμα-
7 ? \ \ ς a} δέ ’ ὃ Ud al
Awoia. ο. εἰ δὲ Kal οἱ τοιοῦτοι δίκαιοι ov δύνανται ταῖς
ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν ἡμεῖς, ἐὰν
μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, ποίᾳ πεποι-
θήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ Θεοῦ; ἢ τίς ἡμῶν
/ » >\ \ ς θ A ” bd σ \
παράκλητος ἔσται, ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσιά Kal
δίκαια;
VII, “ὥστε οὖν, ἀδελφοί μου, ἀγωνισώμεθα, εἰδότες ὅτι
> j \ ¢ 3 / \ b > \ θ \ 5» “Ὁ
ἐν χερσὶν ὁ ἀγών, καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας κατα-
πλέουσιν πολλοί, ἀλλ᾽ οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ
πολλὰ κοπιάσαντες καὶ καλῶς ἀγωνισάμενοι. 2. ἡμεῖς οὖν
? r σ΄ t θῶ v4 θέ \
ὠγωνισώμεθα, iva πάντες στεφανωθῶμεν. 3. ὥστε θέωμεν τὴν
ὁδὸν τὴν εὐθεῖαν, ἀγῶνα τὸν ἄφθαρτον, καὶ πολλοὶ εἰς αὐτὸν
καταπλεύσωμεν καὶ ἀγωνισώμεθα, ἵνα καὶ στεφανωθώμεν"
a \ “
καὶ εἰ μὴ δυνάμεθα πάντες στεφανωθῆναι, Kav ἐγγὺς τοῦ
στεφάνου γενώμεθα. 4. εἰδέναι ἡμᾶς δεῖ, ὅτε ὁ τὸν φθαρτὸν
᾽ > , \ ς a
ayava ἀγωνιζόμενος, ἐὰν εὑρεθῇ φθείρων, μαστιγωθεὶς aipe-
Μ / aA lal ; a
Tat καὶ ἔξω βάλλεται τοῦ σταδίου. 5. τί δοκεῖτε; 6 τὸν τῆς
3 / > al al a
ἀφθαρσίας ἀγῶνα φθείρας, ti παθεῖται; 6. τῶν yap μὴ
Ι͂ ͵ \ lal ε ’ an .
τηρήσαντων, φησίν, τὴν σφραγῖδα ὁ CKWAHZ aYT@N OY τελεγ-
‘ A wn “ ' ‘ »
THCEl Kal TO TYP AYT@N OY CBecOHceTal, Kal ECONTAI εἰς ὅρδοιν
TIACH CaPKI. |
ς ᾿ 3 A
VIII. Ὡς οὖν ἐσμὲν ἐπὶ γῆς, μετανοήσωμεν᾽ 2. πηλὸς
3 > \ a a
yap ἐσμεν εἰς τὴν χεῖρα τοῦ TeyviTov. ὃν τρόπον γὰρ ὁ
2\ a
κεραμεὺς, ἐᾶν ποιῇ σκεῦος καὶ ἐν ταῖς χερσὶν αὐτοῦ δια-
a a
στραφῇ ἢ συντριβῇ, πάλιν αὐτὸ avamdaoce’ ἐὰν δὲ προ-
θ Ul 3 \ f le \ , emmy. a AEG
φθάσῃ εἰς τὴν κάμινον τοῦ πυρὸς αὐτὸ βαλεῖν, οὐκέτι
/ 3 A. 7 a
βοηθήσει αὐτῷ οὕτως καὶ ἡμεῖς, ἕως ἐσμὲν ἐν τούτῳ τῷ
ῇ 5 Lal bie,
κόσμῳ, ἐν TH σαρκὶ ἃ ἐπράξαμεν πονηρὰ μετανοήσωμεν ἐξ
ω a 7, a
ὅλης τῆς καρδίας, ἵνα. σωθῶμεν ὑπὸ τοῦ Κυρίου, ἕως ἔχομεν

x] BY AN UNKNOWN AUTHOR. 47

Ἢ ΑΒ \ \ a θεῖ ¢ on > a
καιρὸν μετανοίας. 3. μετὰ yap τὸ ἐξελθεῖν ἡμᾶς ἐκ τοῦ
κόσμου, οὐκέτι δυνάμεθα ἐκεῖ ἐξομολογήσασθαι ἢ μετανοεῖν

wv 5 7 / \ , a \
ἔτι. 4. ὥστε, ἀδελφοί, ποιήσαντες TO θέλημα τοῦ πατρὸς
καὶ τὴν σάρκα ἁγνὴν τηρήσαντες καὶ τὰς ἐντολὰς τοῦ Κυρίου
φυλάξαντες ληψόμεθα ζωὴν αἰώνιον. 5. λέγει γὰρ ὁ Κύριος
ἐν τῷ εὐαγγελίῳ" Ei τὸ μικρὸν οὐκ ETHPHCaTE, TO μέγὰ τίς ὑμῖν
Aa@cet; λέγω γὰρ ὑμῖν ὅτι ὁ πιοτὸς ἐν ἐλδχίοτῳ Kal ἐν πολλῷ
πιοτός écTin, 6, ἄρα οὖν τοῦτο λέγει᾽ τηρήσατε τὴν σάρκα
ἁγνὴν καὶ τὴν σφραγῖδα ἄσπιλον, ἵνα τὴν ζωὴν ἀπολάβωμεν.
IX. Καὶ μὴ λεγέτω τις ὑμῶν, ὅτι αὕτη ἡ σὰρξ οὐ κρίνε-
ON 3 Ἂ > / > / > /
tat οὐδὲ ἀνίσταται. 2. γνῶτε' ἐν τίνι ἐσώθητε, ἐν τίνι
ἀνεβλέψατε, εἰ μὴ ἐν τῇ σαρκὶ ταύτῃ ὄντες: 3. δεῖ οὖν ἡμᾶς
ὡς ναὸν Θεοῦ φυλάσσειν τὴν σάρκα' 4. ὃν τρόπον γὰρ ἐν
τῇ σαρκὶ ἐκλήθητε, καὶ ἐν τῇ σαρκὶ ἐλεύσεσθες. 5. εἰ
Χριστὸς ὁ Κύριος, ὁ σώσας ἡμᾶς, ὧν μὲν τὸ πρῶτον πνεῦμα,
GT \ \ a pe, a. J δὲς. \ ς a 3
ἐγένετο σὰρξ καὶ οὕτως ἡμᾶς ἐκάλεσεν, οὕτως καὶ ἡμεῖς ἐν
, a \ > / \ / " “
ταύτῃ τῇ σαρκὶ ἀποληψόμεθα τὸν μισθόν. 6. ἀγαπῶμεν
οὖν ἀλλήλους, ὅπως ἔλθωμεν πάντες εἰς τὴν βασιλείαν τοῦ
Θ A « Μ \ ΝΣ θῃ > 5 el e \
εοῦ. 7. ὡς ἔχομεν καιρὸν τοῦ ἰαθῆναι, ἐπιδῶμεν ἑαυτοὺς
A [4 a 3 7 δι ὧν / ἢ
τῷ θεραπεύοντι Θεῷ, ἀντιμισθίαν αὐτῷ διδόντες" 8. ποίαν;
τὸ μετανοῆσαι ἐξ εἴλικρινοῦς καρδίας" 9. προγνώστης yap
5 a / \ > \ ε Lal \ > / “
ἐστιν τῶν πάντων καὶ εἰδὼς ἡμῶν τὰ ἐν καρδίᾳ. το. δῶμεν
= ’ Lad > >? Ν > / / > Ἀ \
οὖν αὐτῷ αἶνον αἰώνιον, μὴ ἀπὸ στόματος μόνον ἀλλὰ Kal
᾽ Ν ᾽ὔ 7 δ΄ δὲ Ζ ¢ RL A \
ἀπὸ καρδίας, ἵνα ἡμᾶς προσδέξηται ws υἱούς. τι. καὶ γὰρ
εἶπεν ὁ Κύριος" ᾿Αδελφοί moy οὔτοί eicin οἱ ποιοῦντες τὸ θέλημὰ
TOY πὰτρός MOY.
Χ, “ὥστε, ἀδελφοί μου, ποιήσωμεν τὸ θέλημα Tod πατρὸς
τοῦ καλέσαντος ἡμᾶς, ἵνα ζήσωμεν, καὶ διώξωμεν μᾶλλον τὴν
53 Υ \ \ / / « ’ A
ἀρετήν, τὴν δὲ κακίαν καταλείψωμεν ὡς προοδοιπόρον τῶν
ἁμαρτιῶν ἡμῶν, καὶ φύγωμεν τὴν ἀσέβειαν, μὴ ἡμᾶς κατα-
λάβῃ κακά, 2. ἐὰν γὰρ σπουδάσωμεν ἀγαθοποιεῖν, διώξεται
«ς lal > , \ Ud \ \ ) WS > » ς A
ἡμᾶς εἰρήνη. 3. Διὰ ταύτην yap τὴν αἰτίαν οὐκ ἔστιν tevpeivt

ix. 5 el] Syr. Fragm.; εἷς ACS, Tim. x. 3 εὑρεῖν] ACS; εὐημερεῖν conj.
Lightfoot.

S. Matt.
XXV. 21.
S. Luke
xVi. 10, ἘΠῚ

S. Matt.

Xli. 50.

? Eldad
and
Modad.

Heb. x. 23.

t Cor. 11. 9.

? The Gos-
pel of the
Egyptians.

48 AN ANCIENT HOMILY [x

wv vf 4 / 3 /
ἄνθρωπον, οἵτινες παράγουσι φόβους ἀνθρωπίνους, προῃρη-
μένοι μᾶλλον τὴν ἐνθάδε ἀπόλαυσιν ἢ τὴν μέλλουσαν ἐπαγγε-
λίαν. 4. ἀγνοοῦσιν γὰρ ἡλίκην ἔχει βάσανον ἡ ἐνθάδε
ἀπόλαυσις, καὶ οἵαν τρυφὴν ἔχει ἡ μέλλουσα ἐπαγγελία.
5. καὶ εἰ μὲν αὐτοὶ μόνοι ταῦτα ἔπρασσον, ἀνεκτὸν ἦν' νῦν δὲ
ἐπιμένουσιν κακοδιδασκαλοῦντες τὰς ἀναιτίους ψυχάς, οὐκ
εἰδότες ὅτι δισσὴν ἕξουσιν τὴν κρίσιν, αὐτοί τε καὶ οἱ ἀκού-
οντες αὐτῶν.

ΧΙ. Ἡμεῖς οὖν ἐν καθαρᾷ καρδίᾳ δουλεύσωμεν τῷ

A \ 2. ¥ / πον ® \ \ , \ n \
Bed, καὶ ἐσόμεθα δίκαιοι ἐὰν δὲ μὴ δουλεύσωμεν διὰ τοῦ μὴ

’ € - mo / a “Ὁ ΄ > /
πιστεύειν ἡμᾶς TH ἐπαγγελίᾳ τοῦ Θεοῦ, ταλαίπωροι ἐσόμεθα.
2. λέγει γὰρ καὶ ὁ προφητικὸς λόγος" Τδλδϊπωροί εἰοιν οἱ
δίψγγχοι, οἱ λιστάζοντες TH KapAia, οἱ λέγοντες" Tata πᾶντδὰ HKOY-
CAMEN Kal ἐπὶ τῶν πάτέρων ἡμῶν, ἡμεῖς δὲ ἡμέραν ἐξ ἡμέρδς
TIPOCAEXOMENO! οὐδὲν τούτων ἑωράκαμεν. 3. ᾿Ανόητοι, ογμβάλετε
ἑδυτοὺὴς ξύλῳ, λάβετε ἄμπελον. πρῶτον μὲν φγλλοροεῖ, εἶτὰ
Π A an »” Φ a
BAACTOC γίνετδι, META TAYTA ὀμφδξ, εἰτὰ CTApyYAH πδρεοτηκγῖδ᾽
4. οὕτως Kal 6 Aadc MOY AKATACTACIAC Kal θλίψεις ἔσχεν, ἔπειτὸ
ἀπολήψετδι TA ἀγδθά. 5. Ὥστε, ἀδελφοί μου, μὴ διψυχώμεν,
> \ / [4 / “ \ \ \ 3
ἀλλὰ ἐλπίσαντες ὑπομείνωμεν, ἵνα καὶ τὸν μισθὸν κομισώ-
μεθα. 6. πιοτὸς rap ἐστιν ὁ EmarrelAdmenoc τὰς ἀντιμισθίας
ἀποδιδόναι ἑκάστῳ τῶν ἔργων αὐτοῦ. 7. ἐὰν οὖν ποιήσωμεν
\ , > / an a b] / > A
τὴν δικαιοσύνην ἐναντίον Tov Θεοῦ, εἰσήξομεν εἰς τὴν Bact-
λείαν αὐτοῦ καὶ ληψόμεθα τὰς ἐπαγγελίας ἃς οἦο οὐκ Hkoy-
> > > f ? , >

CEN οὐδὲ GOAAMOC EIAEN, οὐδὲ ἐπὶ KAPAIAN ἀνθρώπου ἀνέβη.

XII. ᾿Εκδεχώμεθα οὖν καθ᾽ ὥραν τὴν βασιλείαν τοῦ
Θεοῦ ἐν ἀγάπῃ καὶ δικαιοσύνῃ, ἐπειδὴ οὐκ οἴδαμεν τὴν
« , an 2 / an a“ 3 \ \ he
ἡμέραν τῆς ἐπιφανείας τοῦ Θεοῦ. 2. ἐπερωτηθεὶς γὰρ αὐτὸς
ὁ Κύριος ὑπό τινος, πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν: Ὅ τὰν
EcTal τὰ ΔΥῸ EN, KAI τὸ ἔξω ὡς τὸ ἔσω, KAl τὸ APCEN META τῆς
θηλείδο, OYTE APCEN οὔτε OAAy. 3. τὰ δύο δὲ ἕν ἐστιν, ὅταν
λαλώμεν ἑαυτοῖς ἀλήθειαν, καὶ ἐν δυσὶ σώμασιν ἀνυποκρίτως
εἴη μία ψυχή. 4. καὶ τὸ ἔξω ὡς τὸ Ecw, τοῦτο λέγει τὴν

‘ / ΝΕ \ \ » \ a 7 a

ψυχὴν λέγει TO ἔσω, TO δὲ ἔξω TO σῶμα λέγει. ὃν τρόπον

Χιν] BY AN UNKNOWN AUTHOR. 49

tal , a
οὖν σου τὸ σῶμα φαίνεται, οὕτως καὶ ἡ ψυχή σου δῆλος
A a 5) 3, a“ 9
ἔστω ἐν τοῖς καλοῖς ἔργοις. 5. καὶ τὸ APCEN μετὰ τῆς θηλεῖδο
” 2) ” A a tA > \
οὔτε ἄροεν οὔτε θῆλυ, τοῦτο λέγει, ἵνα ἀδελφὸς ἐδὼν ἀδελφὴν
Ὁ A \ a \ ν᾽ τ
μηδὲν φρονῇ περὶ αὐτῆς θηλυκόν, μηδὲ φρονῇ τι περὶ αὐτοῦ
a a ’
ἀρσενικόν. 6, ταῦτα ὑμῶν ποιούντων, φησίν, ἐλεύσεται ἡ
βασιλεία τοῦ πατρός μου.
XIII. ᾿Αδελφοὶ ἙῬοὖν ἤδη ποτὲ μετανοήσωμεν" νήψω-
μεν ἐπὶ τὸ ἀγαθόν' μεστοὶ γάρ ἐσμεν πολλῆς ἀνοίας καὶ
/ >] / > > ¢ “A Ἁ , & /
πονηρίας. ἐξαλείψωμεν ah ἡμῶν Ta TpoTEepa ἅμαρτήματα,
καὶ μετανοήσαντες ἐκ ψυχῆς σωθῶμεν. καὶ μὴ γινώμεθα
Ἵ ’ \ / / e al > / > \
ἀνθρωπάρεσκοι' μηδὲ θέλωμεν μόνον ἑαυτοῖς ἀρέσκειν, ἀλλὰ
\ A 5» 3 / > lal / 4 v >]
καὶ τοῖς ἔξω ἀνθρώποις ἐπὶ τῇ δικαιοσύνῃ, ἵνα τὸ ὄνομα δι
ἡμᾶς μὴ βλασφημῆται. 2. Λέγει γὰρ καὶ ὁ Κύριος" Διὰ Is. lii. 5.
TIANTOC τὸ ὄνομά MOY BAACHMEITAl ἐν TIACIN τοῖς EONECIN’ καὶ
πάλιν Oyai δι᾿ ὃν Βλδοφημεῖτδαι τὸ ὀνομᾶ MOY? ἐν τίνε βλασ- Is. 1. 5.
a ? A \ A ς a «ΟΜ / \ ἔθ
φημεῖται; ἐν τῷ μὴ ποιεῖν ὑμᾶς ἃ βούλομαι. 3. τὰ ἔθνη
γάρ, ἀκούοντα ἐκ τοῦ στόματος ἡμῶν τὰ λόγια τοῦ Θεοῦ, ὡς
καλὰ καὶ μεγάλα θαυμάζει: ἔπειτα, καταμαθόντα τὰ ἔργα
ς ad > » » A e f Φ 7 BA 3
ἡμῶν ὅτι οὐκ ἔστιν ἄξια τῶν ῥημάτων ὧν λέγομεν, ἔνθεν εἰς
/ / / “- “Ὁ ῇ \ ,
βλασφημίαν τρέπονται, λέγοντες εἶναι μῦθόν τινα καὶ πλά-
¢ Ν 3 U ᾽ ς a 4 ,ὕ ς /
νην. 4. ὅταν yap ἀκούσωσιν παρ᾽ ἡμῶν ὅτι λέγει 6 Θεός:
Oy χάριο ὑμῖν εἰ ἀγαπᾶτε τοὺς ἀγαπῶντδο ὑμᾶς, ἀλλὰ χάρις ὑμῖν S. Luke vie
> fal 2 \ “~ «ες Ὁ “ 2, 5.
εἰ ἀγάπᾶτε τοὺς ἐχθροὺς Kal τοὺς MICOYNTAC ὑμᾶς: ταῦτα ὅταν 53 Ὁ
3 , / \ ς \ A 3 /
ἀκούσωσιν, θαυμάζουσιν τὴν ὑπερβολὴν τῆς ἀγαθότητος"
ὅταν δὲ ἴδωσιν ὅτι οὐ μόνον τοὺς μισοῦντας οὐκ ἀγαπώμεν,
ἀλλ᾽ ὅτι οὐδὲ τοὺς ἀγαπῶντας, καταγελῶσιν ἡμῶν, Kal βλασ-
φημεῖται τὸ ὄνομα.
ΧΙΝ. “ὥστε, ἀδελφοί, ποιοῦντες τὸ θέλημα τοῦ πατρὸς
ἡμῶν Θεοῦ ἐσόμεθα ἐκ τῆς ἐκκλησίας τῆς πρώτης, τῆς πνευ-
tal A \ ξ΄ / \ , > / ᾽Ν»ἅ \ \
ματικῆς, τῆς “πρὸ ἡλίου καὶ σελήνης ἐκτισμένης" ἐὰν δὲ μὴ
ποιήσωμεν τὸ θέλημα Bepiay, ἐσόμεθα ἐκ τῆς γραφῆς τῆς ie. vii. τα.
-M

att.
λεγούσης ᾽Ἔγενήθη ὁ οἶκός ΜΟΥ σπήλδιον λῃοτῶν. ὥστε edu xxi. 13.

xii. 5 μηδὲν φρονῇ] conj. Lightfoot ; οὐδὲν φρονεῖ C; def. A.
xili, τ οὖν] C; om. 5; def. A; μου conj. Lightfoot.

AP. FATH. 4

Eph. i. 23.
Gen. i. 27.

1 Cor. ii.

Is. lviii. 9.

50 AN ANCIENT HOMILY [xiv

ε » A Lal > / Ὁ Leal a t/ a
αἱρετισώμεθα ἀπὸ τῆς ἐκκλησίας τῆς ζωῆς εἶναι, ἵνα σωθῶ-
3 δὲ ¢€ A b] nm ts > / . “ ’

μὲν. 2. οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν ὅτι ἐκκλησία ζῶσα cmMA
ἐστιν Χριοτοῦ λέγει γὰρ ἡ γραφή" Ἔποίηςεν ὁ Θεὸς τὸν ἄν-
θρωώπον ἄροεν Kai θΗ͂λγ' τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ
ἐκκλησία" καὶ ὅτι τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλη-
σίαν οὐ νῦν εἶναι, ἀλλὰ ἄνωθεν [Aéyovew, δῆλον) ἦν γὰρ
‘ ς \ «3 __& ¢ A > / \ θὲ ia /
πνευματική, ὡς καὶ ὁ ᾿Ιησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ᾽ ἐσχά-
των τῶν ἡμερῶν ἵνα ἡμᾶς σώσῃ 3. ἡ ἐκκλησία δὲ πνευμα-

᾿ Φ 9 3 lel \ nC a ς A
τικὴ οὖσα ἐφανερώθη ἐν τῇ σαρκὶ Χριστοῦ, δηλοῦσα ἡμῖν
¢ fal a κι ͵
ὅτι, ἐάν τις ἡμῶν τηρήσῃ αὐτὴν ἐν τῇ σαρκὶ καὶ μὴ φθεΐρῃ,
ἱπολήψεται αὐτὴν ἐν τῷ πνεύματι τῷ ἁγίῳ' ἡ γὰρ σὰρξ
ἀπολή ὴ ς pare τῷ ἁγίῳ: ἡ γὰρ σὰρ
αὕτη ἀντίτυπός ἐστιν τοῦ πνεύματος: οὐδεὶς οὖν τὸ ἀντί-
τυπον φθείρας τὸ αὐθεντικὸν μεταλήψεται. ἄρα οὖν τοῦτο
λέγει, ἀδελφοί, τηρήσατε τὴν σάρκα ἵνα τοῦ πνεύματος μετα-
λάβητε. 4. εἰ δὲ λέγομεν εἶναι τὴν σάρκα τὴν ἐκκλησίαν
καὶ τὸ πνεῦμα Χριστόν, ἄρα οὖν 6 ὑβρίσας τὴν σάρκα ὕβρι-

,ὔ ε ἴω 3 ᾽ ͵ ~
σεν τὴν ἐκκλησίαν. oO τοιοῦτος οὖν οὐ μεταλήψεται TOD

' > ς , “ , ς \
πνεύματος, ὅ ἐστιν ὁ Χριστός. 5. τοσαύτην δύναται ἡ σὰρξ
αὕτη μεταλαβεῖν ζωὴν καὶ ἀθανασίαν, κολληθέντος αὐτῇ τοῦ
πνεύματος τοῦ ἁγίου. οὔτε ἐξειπεῖν τις δύναται οὔτε λαλῆ-
σαι ἃ Hitoimacen ὁ Κύριος τοῖς ἐκλεκτοῖς αὐτοῦ.

XV. Οὐκ οἴομαι δὲ ὅτι μικρὰν συμβουλίαν ἐποιησάμην
περὶ ἐγκρατείας, ἣν ποιήσας τις οὐ μετανοήσει, ἀλλὰ καὶ
- \ t 4 \ , \ 3
ἑαυτὸν σώσει κἀμὲ τὸν συμβουλεύσαντα. μισθὸς γὰρ οὐκ
Μ \ \ \ 5 / » ,
ἔστιν μικρὸς πλανωμένην ψυχὴν Kal ἀπολλυμένην ἀποστρέ-
wa εἰς τὸ σωθῆναι. 2. ταύτην γὰρ ἔχομεν τὴν ἀντιμισθίαν
ἀποδοῦναι τῷ Θεῷ τῷ κτίσαντι ἡμᾶς, ἐὰν ὁ λέγων καὶ
> , \ / \ δι \ f ‘ > /
ἀκούων μετὰ πίστεως Kal ἀγάπης Kal λέγῃ καὶ ἀκούῃ.

/ δὲ 34? Φ 3 “ , ἄν v
3. ἐμμείνωμεν οὖν ἐφ᾽ ols ἐπιστεύσαμεν δίκαιοι καὶ ὅσιοι, ἵνα
μετὰ παρρησίας αἰτῶμεν τὸν Θεὸν τὸν λέγοντα" "Ἔτι λόάλοῦν-
τός coy ἐρῶ ᾿Ιδοὺ πάρειμι. 4. τοῦτο γὰρ τὸ ῥῆμα μεγάλης
ἐστὶν ἐπαγγελίας σημεῖον' ἑτοιμότερον γὰρ ἑαυτὸν λέγει 6
Κύριος εἰς τὸ διδόναι τοῦ αἰτοῦντος. 5. τοσαύτης οὖν χρη-
xiv. 2 λέγουσιν, δῆλον} insert Lightfoot.

xvi] BY AN UNKNOWN AUTHOR. 51

στότητος μεταλαμβάνοντες μὴ φθονήσωμεν ἑαυτοῖς τυχεῖν
τοσούτων ἀγαθῶν. ὅσην γὰρ ἡδονὴν ἔχει τὰ ῥήματα ταῦτα
τοῖς ποιήσασιν αὐτά, τοσαύτην κατάκρισιν ἔχει τοῖς παρα-
κούσασιν.

XVI. “Ὥστε, ἀδελφοί, ἀφορμὴν λαβόντες οὐ μικρὰν εἰς
τὸ μετανοῆσαι, καιρὸν ἔχοντες ἐπιστρέψωμεν ἐπὶ τὸν καλέ-
σαντα ἡμᾶς Θεόν, ἕως ἔτι ἔχομεν τὸν παραδεχόμενον ἡμᾶς.
2. ἐὰν γὰρ ταῖς ἡδυπαθείαις ταύταις ἀποταξώμεθα καὶ τὴν
ψυχὴν ἡμῶν νικήσωμεν ἐν τῷ μὴ ποιεῖν τὰς ἐπιθυμίας αὐτῆς
Tas πονηράς, μεταληψόμεθα τοῦ ἐλέους ᾿Ιησοῦ. 3. Γινώ-
σκετε δὲ ὅτι EpyeTal ἤδη H ἡμέρὰ τῆς κρίσεως ὡς KAIBANOC
KAIOMENOC, κἀὶ TAKHCONTAI [ai] AYNAMEIC τῶν OYPANON, καὶ πᾶσα
ἡ γῆ ὡς μόλιβος ἐπὶ πυρὶ τηκόμενος, Kal τότε φανήσεται τὰ
κρύφια καὶ φανερὰ ἔργα τῶν ἀνθρώπων. 4. καλὸν οὖν
ἐλεημοσύνη ὡς μετάνοια ἁμαρτίας" κρείσσων νηστεία προσ-
ευχῆς, ἐλεημοσύνη δὲ ἀμφοτέρων" ἀγάπη δὲ κἀλύπτει πλῆθος
AMAPTION’ προσευχὴ δὲ ἐκ καλῆς συνειδήσεως ἐκ θανάτου
ῥύεται. μακάριος πᾶς ὁ εὑρεθεὶς ἐν τούτοις πλήρης" ἐλεημο-
σύνη γὰρ κούφισμα ἁμαρτίας γίνεται.

XVII. Μετανοήσωμεν οὖν ἐξ ὅλης καρδίας, ἵνα μή τις
ἡμῶν παραπόληται. εἰ γὰρ ἐντολὰς ἔχομεν, ἵνα καὶ τοῦτο
πράσσωμεν, ἀπὸ τῶν εἰδώλων ἀποσπᾶν καὶ κατηχεῖν, πόσῳ
μᾶλλον ψυχὴν ἤδη γινώσκουσαν τὸν Θεὸν οὐ δεῖ ἀπόλλυ-
σθαι; 2. συλλάβωμεν οὖν ἑαυτοῖς καὶ τοὺς ἀσθενοῦντας
ἀνάγειν περὶ τὸ ἀγαθόν, ὅπως σωθῶμεν ἅπαντες" καὶ ἐπι-
στρέψωμεν ἀλλήλους καὶ νουθετήσωμεν. 3. καὶ μὴ μόνον
ἄρτι δοκῶμεν προσέχειν καὶ πιστεύειν ἐν τῷ νουθετεῖσθαι
ἡμᾶς ὑπὸ τῶν πρεσβυτέρων, ἀλλὰ καὶ ὅταν εἰς οἶκον ἀπαλ-
λωγῶμεν, μνημονεύωμεν τῶν τοῦ Κυρίου ἐνταλμάτων, καὶ
μὴ ἀντιπαρελκώμεθα ἀπὸ τῶν κοσμικῶν ἐπιθυμιῶν, ἀλλὰ
πυκνότερον προσερχόμενοι πειρώμεθα προκόπτειν ἐν ταῖς
ἐντολαῖς τοῦ Κυρίου, ἵνα πάντες τὸ αὐτὸ φρονοῦντες συνηγ-
μένοι ὦμεν ἐπὶ τὴν ζωήν. 4. εἶπεν γὰρ ὁ Κύριος" Ἔρχομδι

xvi. 3 αἱ δυνάμεις] conj. Lightfoot ; τινες CS; def. A.

4—2

Mal. iv. 1.

Is. xxxiv.
4.

Ῥγχον. x. 12.
I Pet. iv.8.

15. Ixvi. 18.

Is. Ixvi. 18.

Is. Ixvi. 24.

52 AN ANCIENT HOMILY [XvIE

CYNAPAPEIN TIANTA TA ἔθνη, φγλὰς Kal γλώσοδο᾽ τοῦτο δὲ λέγει
\ ς “a > / > a 4 \ /

τὴν ἡμέραν τῆς ἐπιφανείας αὐτοῦ, ὅτε ἐλθὼν λυτρώσεται

ἡμᾶς ἕκαστον κατὰ τὰ ἔργα αὐτοῦ. 5. καὶ OYONTAI τὴν AGZAN

αὐτοῦ καὶ τὸ κράτος οἱ ἄπιστοι, καὶ ξενισθήσονται ἰδόντες τὸ

, n , > a 3 a / δ. ν Φι. τὰ 4
βασίλειον τοῦ κόσμου ἐν τῷ ΙΙησοῦ λέγοντες, Οὐαὶ ἡμῖν, ὅτι

4 \ > v \ > > / \ » > /
σὺ ἧς καὶ οὐκ ἤδειμεν καὶ οὐκ ἐπιστεύομεν, καὶ οὐκ ἐπειθό-
μεθα τοῖς πρεσβυτέροις τοῖς ἀναγγέλλουσιν ἡμῖν περὶ τῆς
σωτηρίας ἡμῶν" καὶ ὋΟ cK@AHZ AYTON OY τελεγτήςει Kal τὸ TYP
ἀὐτῶν OY CBECOHCETAI KAI ECONTAI εἰς ὅρδοιν TIACH CcapKi. 6. τὴν
ς / 2 4 / a / vA 4 \ 3
ἡμέραν ἐκείνην λέγει τῆς κρίσεως, ὅταν ὄψονται τοὺς Ev
ε nn > / x / \ > \ 3 A
ἡμῖν ἀσεβήσαντας Kal παραλογισαμένους Tas ἐντολᾶς ᾿Ιησοῦ
Χριστοῦ. 7. οἱ δὲ δίκαιοι εὐπραγήσαντες καὶ ὑπομείναντες

\ , \ U ee 4 / nm a
tas βασάνους καὶ μισήσαντες τὰς ἡδυπαθείας τῆς ψυχῆς,
ὅταν θεάσωνται τοὺς ἀστοχήσαντας καὶ ἀρνησαμένους διὰ

al / ED \ a ” \ > a 4 “
τῶν λόγων ἢ διὰ τῶν ἔργων τὸν ᾿Ιησοῦν, ὅπως κολάζονται
al / \ 3 / a / / ~
δειναῖς βασάνοις πυρὶ ἀσβέστῳ, ἔσονται δόξαν διδόντες τῷ

A ld A fal
Θεῴ αὐτῶν, λέγοντες ὅτι “Kotas ἐλπὶς τῷ δεδουλευκότε Θεῷ
ἐξ ὅλης καρδίας. :

XVIII. Kai ἡμεῖς οὖν γενώμεθα ἐκ τῶν εὐχαριστούν-
των, τῶν δεδουλευκότων τῷ Θεῷ, καὶ μὴ ἐκ τῶν κρινομένων
3 A \ ‘ a= % \ a \ /
ἀσεβῶν. 2. Kal yap αὐτὸς πανθαμαρτωλὸς ὧν Kal μήπω

\ \ / > > x 3 / a > /
φυγὼν τὸν πειρασμόν, ἀλλ᾽ ἔτι ὧν ἐν μέσοις τοῖς ὀργάνοις
τοῦ διαβόλου, σπουδάζω τὴν δικαιοσύνην διώκειν, ὅπως
3 / A 2 \ 7 A / / \ /
ἰσχύσω κἂν ἐγγὺς αὐτῆς γενέσθαι, φοβούμενος THY κρίσιν
τὴν μέλλουσαν.

XIX. “Ὥστε, ἀδελφοὶ καὶ ἀδελφαί, μετὰ τὸν Θεὸν τῆς

/ δ᾿ αἰ δὰ al
ἀληθείας ἀναγινώσκω ὑμῖν ἔντευξιν eis τὸ προσέχειν τοῖς
γεγραμμένοις, ἵνα καὶ ἑαυτοὺς σώσητε καὶ τὸν ἀναγινώσκοντα

Ὁ“ “Ὁ lal a 5
ἐν ὑμῖν" μισθὸν γὰρ αἰτῶ ὑμᾶς τὸ μετανοῆσαι ἐξ ὅλης καρ-
δίας σωτηρίαν ἑαυτοῖς καὶ ζωὴν διδόντας. τοῦτο γὰρ ποιή-
\ n “-“ al
σαντες σκοπὸν πᾶσιν τοῖς νέοις θήσομεν τοῖς βουλομένοις

\ \ pen & \ \ / an a
περὶ τὴν εὐσέβειαν Kal THY χρηστότητα τοῦ Θεοῦ φιλοπο-

“-“ Vv \ > “ ΕΗ \ > A ee.
νεῖν, 2. Kal μὴ ἀηδῶς ἔχωμεν Kal ἀγανακτῶμεν οἱ ἄσοφοι,
“ ς rn fal π΄ Rs 7 ᾽ \ na ’ / 3 \
ὅταν τις ἡμᾶς νουθετῇ καὶ ἐπιστρέφῃ ἀπὸ τῆς ἀδικίας εἰς THY

xx] BY AN UNKNOWN AUTHOR. 53

‘ / ᾽
δικαιοσύνην. ἐνίοτε γὰρ πονηρὰ πράσσοντες οὐ γινώσκομεν
\ \ ΤΙΣ / \ > a > - ,
διὰ τὴν διψυχίαν καὶ ἀπιστίαν τὴν ἐνοῦσαν ἐν τοῖς στήθεσιν
A ' [4 lal A A
ἡμῶν, καὶ @CKOTICMEBA THN AIANOIAN ὑπὸ τῶν ἐπιθυμιῶν τῶν
/ / 9 \ ,ὔ “ 3 ,
ματαίων. 3. πράξωμεν οὖν τὴν δικαιοσύνην ἵνα εἰς τέλος
σωθῶμεν. μακάριοι οἱ τούτοις ὑπακούοντες τοῖς προστάγ-
μασιν κἂν ὀλίγον χρόνον κακοπαθήσωσιν ἐν τῷ κόσμῳ,
τὸν ἀθάνατον τῆς ἀναστάσεως καρπὸν τρυγήσουσιν. 4. μὴ
9 7 ς 3 \ >\ πες a a / a,
οὖν λυπείσθω ὁ εὐσεβὴς ἐὰν ἐπὶ τοῖς νῦν χρόνοις ταλαυπωρῇ
5 7 4 " nw -
μακάριος αὐτὸν ἀναμένει χρόνος" ἐκεῖνος ἄνω μετὰ τῶν πατέ-
3 / > , > \ > / 7A
pov ἀναβιώσας εὐφρανθήσεται εἰς TOV ἀλύπητον αἰῶνα.
\ a a
XX. ᾿Αλλὰ μηδὲ ἐκεῖνο τὴν διάνοιαν ὑμῶν ταρασσέτω,
v4 “4 \ 50. a ‘ ,
ὅτι βλέπομεν τοὺς ἀδίκους πλουτοῦντας, καὶ στενοχωρουμέ-
“ “Ὁ ,
vous τοὺς τοῦ Θεοῦ δούλους. 2. πιστεύωμεν οὖν, ἀδελφοὶ
καὶ ἀδελφαί: Θεοῦ ζῶντος πεῖραν ἀθλοῦμεν, καὶ γυμναζόμεθα
lal v4 A EC An 3 a
τῷ νῦν βίῳ ἵνα τῷ pédAOVTL στεφανωθῶμεν. 3. οὐδεὶς τῶν
\
δικαίων ταχὺν καρπὸν ἔλαβεν, ἀλλ᾽ ἐκδέχεται αὐτόν. 4. εἰ
\ \ \ [4] / e % f 9
γὰρ τὸν μισθὸν τῶν δικαίων ὁ Θεὸς συντόμως ἀπεδίδου,
> 4 3 7, ’ fal \ >] ᾿ς i ᾽ -“Ἵ.
εὐθέως ἐμπορίαν ἠσκοῦμεν καὶ οὐ θεοσέβειαν ἐδοκοῦμεν
\ :
γὰρ εἶναι δίκαιοι, οὐ τὸ εὐσεβὲς ἀλλὰ τὸ κερδαλέον διώκοντες"
\ Le) a
καὶ διὰ τοῦτο θεία κρίσις ἔβλαψεν πνεῦμα μὴ ὃν δίκαιον, καὶ
ἐβάρυνεν δεσμοῖς.
“ A bi / 5 / ~~ 19
5. Τῷ μόνῳ Θεῷ ἀοράτῳ, πατρὶ τῆς ἀληθείας, τῷ ἐξαπο-
ς» \ A fal
στεΐλαντι ἡμῖν τὸν σωτῆρα Kal ἀρχηγὸν τῆς ἀφθαρσίας, δι
Φ ἡ. “ ς A \ ’ , \ Ν ᾽ “
οὗ καὶ ἐφανέρωσεν ἡμῖν τὴν ἀλήθειαν καὶ τὴν ἐπουράνιον
/ 5 na 6 » aA a ,
ζωήν, αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.

Eph. iv. 17.

es VGN ‘ety ὃ δὰ Bue we . As
= Rane) Leah ;

#. ᾿ ot γ"
Wee

fe eG aah ut}

hy teas

sae

τ Νὴ ἊΣ Beer ; 5 “
awe. ei © bude ἀνησέσθην δι Ay

ty ehh © ν ὶ hie eA hh
a) > τι wie, γε Dy Ἐν νι ‘ ie. ᾿ ἵ ‘ Ws
wi as x AIG ANC: ANIM Yin ne! ὍΝ
ὶ t Au ahi a>

Ἶ
re

Ch Poh ae ὌΝ ς ANG ὴ hak

“Ὁ Beene

ὑλῶν ΔΈ eT ya

ia iid \

gatas.
~ WAY wy

TRANSLATION

OF THE

EPISTLES OF S, CLEMENT.

: Δ

ἘΛΡ A Span.
RAs, ¢ i. es
Pele Lue bv, ΜΗ Ahr

1 .

SC νλ.

ead: |:

eine F
Cos mS dann

THE, EPISTLE OF -S. CLEMES ET

THE CORINTHIANS.

HE Church of God which sojourneth in Rome to the Church of
God which sojourneth in Corinth, to them which are called and
sanctified by the will of God through our Lord Jesus Christ. Grace to
you and peace from Almighty God through Jesus Christ be multiplied. ,
1. By reason of the sudden and repeated calamities and reverses
which have befallenus, brethren, we consider that we have been some:
what tardy in giving heed to the matters of dispute that have arisen,
among you, dearly beloved, and to the detestable and unholy sedition,
so alien and strange to the elect of God, which a few headstrong and
self-willed persons have kindled to such a pitch of madness that your
name, once revered and renowned and lovely in the sight of all men,
hath been greatly reviled. For who that had sojourned among you did.
not approve your most virtuous and stedfast faith? Who did not admire
your sober and forbearing piety in Christ? Who did not publish abroad.
your magnificent disposition of hospitality? Who did not congratulate
you on your perfect and sound knowledge? For ye did all things with-
out respect of persons, and ye walked after the ordinances of God, sub-
mitting yourselves to your rulers and rendering to the older men among
you the honour which is their due. On the young too ye enjoined
modest and seemly thoughts: and the women ye charged to perform
all their duties in a blameless and seemly and pure conscience,
cherishing their own husbands, as is meet; and ye taught them to
keep in the rule of obedience, and to manage the affairs of their
household in seemliness, with all discretion, .

58 S. CLEMENT OF ROME

2. And ye were all lowly in mind and free from arrogance, yielding
rather than claiming submission, sore glad to give than to receive, and
content with the provisions which God supplieth. And giving heed
unto His words, ye laid them up diligently in your hearts, and His
sufferings were before your eyes. Thus a profound and rich peace was
given to all, and an insatiable desire of doing good. An abundant out-
pouring also of the Holy Spirit fell upon all; and, being full of holy
counsel, in excellent zeal and with a pious confidence ye stretched out
your hands to Almighty God, supplicating Him to be propitious, if
unwillingly ye had committed any sin. Ye had conflict day and night
for all the brotherhood, that the number of His elect might be saved
with fearfulness and intentness of mind. Ye were sincere and simple
and free from malice one towards another. Every sedition and every
schism was abominable to you. Ye mourned over the transgressions of
your neighbours: ye judged their shortcomings to be your own. Ye
repented not of any well-doing, but were ready unto every good work.
Being adorned with a most virtuous and honourable life, ye performed
all your duties in the fear of Him. The commandments and the
ordinances of the Lord were written on the tables of your hearts.

3. All glory and enlargement was given unto you, and that was
fulfilled which is written; My beloved ate and drank and was enlarged
and waxed fat and kicked. Hence come jealousy and envy, strife and
sedition, persecution and tumult, war and captivity. So men were
stirred up, ¢he mean against the honourable, the ill-reputed against the
highly-reputed, the foolish against the wise, the young against the elder.
For this cause righteousness and peace stand aloof, while each man hath
forsaken the fear of the Lord and become purblind in the faith of Him,
neither walketh in the ordinances of His commandments nor liveth
according to that which becometh Christ, but each goeth after the lusts
of his evil heart, seeing that they have conceived an unrighteous and
ungodly jealousy, through which also death entered into the world. —

4. For so it is written, And it came to pass after certain days that
Cain brought of the frutts of the earth a sacrifice unto God, and Abel he
also brought of the firstlings of the sheep and of their fatness. And God
looked upon Abel and upon his gifts, but unto Cain and unto his sacrifices
He gave no heed. And Cain sorrowed exceedingly, and his countenance
fell. And God said unto Cain, Wherefore art thou very sorrowful? and
wherefore did thy countenance fall? If thou hast offered aright and hast
not divided aright, didst thou not sin? Hold thy peace. Unto thee shall

TO THE CORINTHIANS, 59

he turn, and thou shalt rule over him. And Cain said unto Abel his
brother, Let us go over unto the plain. And it came to pass, while they
were in the plain, that Cain rose up against Abel his brother and slew
him. Ye see, brethren, jealousy and envy wrought a brother’s murder.
By reason of jealousy our father Jacob ran away from the face of Esau
his brother. Jealousy caused Joseph to be persecuted even unto death,
and to come even unto bondage. Jealousy compelled Moses to flee
from the face of Pharaoh king of Egypt while it was said to him by his
own countryman, Who made thee a judge or a decider over us? Wouldest
thou slay me, even as yesterday thou slewest the Egyptian? By reason of
jealousy Aaron and Miriam were lodged outside the camp. Jealousy
brought Dathan and Abiram down alive to hades, because they made
sedition against Moses the servant of God. By reason of jealousy
David was envied not only by the Philistines, but was persecuted also
by Saul[king of Israel].

5. But, to pass from the examples of ancient days, let us come to
those champions who lived nearest to our time. Let us set before us
the noble examples which belong to our generation. By reason of
jealousy and envy the greatest and most righteous pillars of the Church
were persecuted, and contended even unto death. Let us set before
our eyes the good Apostles. There was Peter who by reason of
unrighteous jealousy endured not one nor two but many labours, and
thus having borne his testimony went to his appointed place of glory.
By reason of jealousy and strife Paul by his example pointed out the
prize of patient endurance. After that he had been seven times in
bonds, had been driven into exile, had been stoned, had preached in.
the East and in the West, he won the noble renown which was the
reward of his faith, having taught righteousness unto the whole world
and having reached the farthest bounds of the West; and when he had
borne his testimony before the rulers, so he departed from the world and
went unto the holy place, having been found a notable pattern of
patient endurance.

6. Unto these men of holy lives was gathered a vast multitude of
the elect, who through many indignities and tortures, being the victims
of jealousy, set a brave example among ourselves. By reason of
jealousy women being persecuted, after that they had suffered cruel
and unholy insults tas Danaids and Dirce}, safely reached the goal
in the race of faith, and received a noble reward, feeble though they
were in body. Jealousy hath estranged wives from their husbands and

60 §. CLEMENT OF ROME

changed the saying of our father Adam, Zhis now is bone of my bones
and flesh of my flesh. Jealousy and strife have overthrown great cities
and uprooted great nations.

7. These things, dearly beloved, we write, not only as admonishing
you, but also as putting ourselves in remembrance. For we are in the
same lists, and the same contest awaiteth us. Wherefore let us forsake
idle and vain thoughts; and let us conform to the glorious and
venerable rule which hath been handed down to us; and let us see
what is good and what is pleasant and what is acceptable in the sight of
Him that made us. Let us fix our eyes on the blood of Christ and
understand how precious it is unto His Father, because being shed for
our salvation it won for the whole world the grace of repentance. Let
us review all the generations in turn, and learn how from generation to
generation the Master hath given a place for repentance unto them that
desire to turn to Him. Noah preached repentance, and they that obeyed
were saved. Jonah preached destruction unto the men of Nineveh;
but they, repenting of their sins, obtained pardon of God by their sup-
plications and received salvation, albeit they were aliens from God.

8. The ministers of the grace of God through the Holy Spirit
spake concerning repentance. Yea and the Master of the universe
Himself spake concerning repentance with an oath; Fur, as 77] live, saith
the Lord, I desire not the death of the sinner, so much as his repentance ;
and He added also a merciful judgment: Repent ye, O house of Israel,
of your iniquity ; say unto the sons of My people, Though your sins reach
Jrom the earth even unto the heaven, and though they be redder than scarlet
and blacker than sackcloth, and ye turn unto Me with your whole heart
and say Father, [ will give ear unto you as unto a holy people. And
in another place He saith on this wise, Wash, be ye clean. Put away
your iniguities from your souls out of My sight. Cease from your
iniguities; learn to do good; seek out judgment; defend him that ts
wronged: give judgment for the orphan, and execute righteousness for the
widow ; and come and let us reason together, saith He; and though your
sins be as crimson, I will make them white as snow ; and though they be
as starlet, 7 will make them white as wool. And if ye be willing and
will hearken unto Me, ye shall eat the good things of the earth ; but if ye.
be not willing, netther hearken unto Me, a sword shall devour you; for
the mouth of the Lord hath spoken these things. Seeing then that He
desireth all His beloved to be partakers of repentance, He confirmed it
by an act of His almighty will.

TO THE CORINTHIANS. 61

9. Wherefore let us be obedient unto His excellent and glorious
will; and presenting ourselves as suppliants of His mercy and goodness,
let us fall down before Him and betake ourselves unto His compassions,
forsaking the vain toil and the strife and the jealousy which leadeth
unto death. Let us fix our eyes on them that ministered perfectly
unto His excellent glory. Let us set before us Enoch, who being found
righteous in obedience was translated, and his death was not found.
Noah, being found faithful, by his ministration preached regeneration
unto the world, and through him the Master saved the living creatures
that entered into the ark in concord.

το. Abraham, who was called the ‘friend,’ was found faithful in
that he rendered obedience unto the words of God, He through
obedience went forth from his land and from his kindred and from his
father’s house, that leaving a scanty land and a feeble kindred and
a mean house he might inherit the promises of God. For He saith
unto him; Go forth from thy land and from thy kindred and from thy
Sather’s house unto the land which 7 shall show thee, and I will make thee
into a great nation, and 77 will bless thee and will magnify thy name, and
thou shalt be blessed. And I will bless them that bless thee, and I will
curse them that curse thee; and in thee shall all the tribes of the earth be
blessed. And again, when he was parted from Lot, God said unto him;
Look up with thine eyes, and behold from the place where thou now art,
unto the north and the south and the sunrise and the sea; for all the land
which thou seest, I will give it unto thee and to thy seed for ever ; and I
will make thy seed as the dust of the earth. If any man can count the
dust of the earth, then shall thy seed also be counted. And again He saith ;
God led Abraham forth and said unto him, Look up unto the heaven
and count the stars, and see whether thou canst number them. So shall
thy seed be. And Abraham believed God, and it was reckoned unto him
for righteousness. For his faith and hospitality a son was given
unto him in old age, and by obedience he offered him a sacrifice unto
God on one of the mountains which He showed him.

11. For his hospitality and godliness Lot was saved from Sodom,
when all the country round about was judged by fire and brimstone ;
the Master having thus foreshown that He forsaketh not them which set
their hope on Him, but appointeth unto punishment and torment them
which swerve aside. For when his wife had gone forth with him, being
otherwise-minded and not in accord, she was appointed for a sign here-
unto, so that she became a pillar of salt unto this day, that it might be

62 5. CLEMENT OF ROME

known unto all men that they which are double-minded and they which
doubt concerning the power of God are set for a judgment and for
a token unto all the generations.

12. For her faith and hospitality Rahab the harlot was saved. For
when the spies were sent forth unto Jericho by Joshua the son of Nun,
the king of the land perceived that they were come to spy out his
country, and sent forth men to seize them, that being seized they might
be put to death. So the hospitable Rahab received them and hid them
in the upper chamber under the flax-stalks. And when the messengers
of the king came near and said, Zhe spies of our land entered in unto
thee: bring them forth, for the king so ordereth: then she answered, Zhe
men truly, whom ye seek, entered in unto me, but they departed forthwith
and are journeying on the way; and she pointed out to them the op-
posite road. And she said unto the men, Of a surety I perceive that the
Lord your God delivereth this city unto you ; for the fear and the dread of
you ts fallen upon the inhabitants thereof. When therefore it shall come
to pass that ye take it, save me and the house of my father. And they
said unto her, /¢ shall be even so as thou hast spoken unto us. When-
soever therefore thou perceivest that we are coming, thou shalt gather all
thy folk beneath thy roof, and they shall be saved ; for as many as shall
be found without the house shall perish. And moreover they gave her a
sign, that she should hang out from her house a scarlet thread, thereby
showing beforehand that through the blood of the Lord there shall be
redemption unto all them that believe and hope on God. Ye See,
dearly beloved, not only faith, but prophecy, is found in the woman.

13. Let us therefore be lowly-minded, brethren, laying aside all
arrogance and conceit and folly and anger, and let us do that which is
written. For the Holy Ghost saith, Zet not the wise man boast in his
wisdom, nor the strong in his strength, neither the rich in his riches ; but
he that boasteth let him boast in the Lord, that he may seek Him out, and
do judgment and righteousness ; most of all remembering the words of
the Lord Jesus which He spake, teaching forbearance and long-suffering :
for thus He spake ; Have mercy, that ye may receive mercy : forgive, that
it may be forgiven to you. As ye do, so shall it be done to you. As ye
give, so shall tt be given unto you. As ye judge, so shall ye be judged. As
ye show kindness, so shall kindness be showed unto you. With what
measure ye mete, tt shall be measured withal to you. With this com-
mandment and these precepts let us confirm ourselves, that we may
walk in obedience to His hallowed words, with lowliness of mind. For

TO THE CORINTHIANS. 63

the holy word saith, Upon whom shall I look, save upon him that is
gentle and quiet and feareth Mine oracles ?

14. Therefore it is right and proper, brethren, that we should be
obedient unto God, rather than follow those who in arrogance and un-
ruliness have set themselves up as leaders in abominable jealousy. For
we shall bring upon us no common harm, but rather great peril, if we
surrender ourselves recklessly to the purposes of men who launch out
into strife and seditions, so as to estrange us from that which is right.
Let us be good one towards another according to the compassion and
sweetness of Him that made us. For it is written: Zhe good shall be
dwellers in the land, and the innocent shall be left on it; but they that
transgress shall be destroyed utterly from it. And again He saith; J saw
the ungodly lifted up on high and exalted as the cedars of Lebanon. And
L passed by, and behold he was not; and I sought out his place, and 7
found it not. Keep innocence and behold uprightness; for there is a
remnant for the peaceful man.

15. Therefore let us cleave unto them that practise peace with
godliness, and not unto them that desire peace with dissimulation. For
He saith in a certain place; Zhis people honoureth Me with their lips,
but their heart is far from Me ; and again, They blessed with their mouth,
but they cursed with their heart. And again He saith, They loved Him
with their mouth, and with their tongue they lied unto Him; and their
heart was not upright with Him, neither were they stedfast in His
covenant. for this cause let the deceitful lips be made dumb which speak
iniquity against the righteous, And again; May the Lord utterly destroy
all the decettful lips, the tongue that speaketh proud things, even them that
say, Let us magnify our tongue; our lips are our own; who ts lord over
us? For the misery of the needy and for the groaning of the poor 77 will
now arise, saith the Lord. I will set him in safety; I will deal boldly by
him.

16. For Christ is with them that are lowly of mind, not with them
that exalt themselves over the flock. The sceptre[of the majesty]of
God, even our Lord Jesus Christ, came not in the pomp of arrogance
or of pride, though He might have done so, but in lowliness of mind,
according as the Holy Spirit spake concerning Him. For He saith ; Zord,
who believed our report? and to whom was the arm of the Lord re-
vealed? We announced Him in His presence. As a child was He, as a
root in a thirsty ground. There is no form in Him, neither glory. And
we beheld Him, and He had no form nor comeliness, but His form was

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mean, lacking more than the form of men. He was aman of stripes and of
toil, and knowing how to bear infirmity: for Hts face is turned away. He
was dishonoured and held of no account. He beareth our sins and suffereth
pain for our sakes: and we accounted Him to be in toil and in stripes and
in affliction. And He was wounded for our sins and hath been afflicted for
our iniguities. The chastisement of our peace is upon Him. With His
bruises we were healed. We all went astray like sheep, each man went
astray in his own path: and the Lord delivered Him over for our sins.
And He openeth not His mouth, because He is affticted. As a sheep He
was led to slaughter ; and as a lamb before his shearer is dumb, so openeth
He not His mouth. In His humiliation His judgment was taken. away.
His generation who shall declare? For His life is taken away from the
earth, or the iniguities of my people He is come to death. And I will
give the wicked for fis burial, and the rich for His death; for He
wrought no iniquity, netther was guile found in His mouth. And the
Lord desireth to cleanse Him from His stripes. Tf ye offer for sin, your
soul shall see a long-lived seed. And the Lord desireth to take away from
the toil of His, soul, to show Him light and to mould Him with under-
standing, to justify a Fust One that ts a good servant unto many. And
Fle shall bear their sins. Therefore He shall inherit many, and shall
divide the spoils of the strong; because His soul was delivered unto death,
and He was reckoned unto the transgressors; and He bare the sins of
many, and for their sins was He delivered up. And again He Himself
saith; But Jama worm and no man, a reproach of men and an outcast
of the people. All they that beheld me mocked at me; they spake with
their lips; they wagged their heads, saying, He hoped on the Lord; let
Him deliver him, or let Him save him, for He desireth him. Ye see,
dearly beloved, what is the pattern that hath been given unto us; for,
if the Lord was thus lowly of mind, what should we do, who through
Him have been brought under the yoke of His grace?

17. Let us be imitators also of them which went about in goatskins
and sheepskins, preaching the coming of Christ. We mean Elijah and
Elisha and likewise Ezekiel, the prophets, and besides them those men
also that obtained a good report. Abraham obtained an exceeding
good report and was called the friend of God; and looking stedfastly
on the glory of God, he saith in lowliness of mind, But 7 am dust and
ashes. Moreover concerning Job also it is thus written ; And “οὗ was
righteous and unblameable, one that was true and honoured God and
absiained from all evil. Yet he himself accuseth himself saying, /Vo

TO THE CORINTHIANS. 65

man is clean from filth ; no, not though his life be but for a day. Moses
was called faithful in all His house, and through his ministration God
judged Egypt with the plagues and the torments which befel them.
Howbeit he also, though greatly glorified, yet spake no proud words,
but said, when an oracle was given to him at the bush, Who am ἢ
that Thou sendest me? Nay, Lam feeble of speech and slow of tongue.
And again he saith, But 7 am smoke from the pot.
18. But what must we say of David that obtained a good report?
of whom God said, 7 have found a man after My heart, David the son of
Jesse: with eternal mercy have I anointed him. Yet he too saith unto
God; Have mercy upon me, O God, according to Thy great mercy; and
_ according to the multitude of Thy compassions, blot out mine iniquity.
Wash me yet more from mine iniquity, and cleanse me from my sin. For
L acknowledge mine iniquity, and my sin ts ever before me. Against Thee
only did I sin, and I wrought evil in Thy sight ; that Thou mayest be
justified in Thy words, and mayest conquer in Thy pleading. For behold,
in iniqguities was I conceived, and in sins did my mother bear me. For
behold Thou hast loved truth: the dark and hidden things of Thy wisdom
hast Thou showed unto me. Thou shalt sprinkle me with hyssop, and I
shall be made clean. Thou shalt wash me, and I shall become whiter than
snow. Thou shalt make me to hear of joy and gladness. The bones
which have been humbled shall rejoice. Turn away Thy face from my
sins, and blot out all mine iniquities. Make a clean heart within me, O
God, and renew a right spirit in mine inmost parts. Cast me not away
from Thy presence, and take not Thy Holy Spirit from me. Restore unto
mé the joy of Thy salvation, and strengthen me with a princely spirit. 7
will teach sinners Thy ways, and godless men shall be converted unto Thee.
Deliver me from bloodguiltiness, O God, the God of my salvation. My
tongue shall rejoice in Thy righteousness. Lord, Thou shalt open my
mouth, and my lips shall declare Thy praise. For, if Thou hadst desired
sacrifice, I would have given it: in whole burnt-offerings Thou wilt have
no pleasure. A sacrifice unto God is a contrite spirit; a contrite and
humbled heart God will not despise.
19. The humility therefore and the submissiveness of so many and
80 great men, who have thus obtained a good report, hath through
obedience made better not only us but also the generations which were
before us, even them that received His oracles in fear and truth. Seeing
then that we have been partakers of many great and glorious doings,
let us hasten to return unto the goal of peace which hath been handed

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66 5. CLEMENT OF ROME

down to us from the beginning, and let us look stedfastly unto the
Father and Maker of the whole world, and cleave unto His splendid
and excellent gifts of peace and benefits. Let us behold Him in our
mind, and let us look with the eyes of our soul unto His long-suffering
will. Let us note how free from anger He is towards all His creatures.

20. The heavens are moved by His direction and obey Him in
peace. Day and night accomplish the course assigned to them by
Him, without hindrance one to another. The sun and the moon and
the dancing stars according to His appointment circle in harmony
within the bounds assigned to them, without any swerving aside. ‘The
earth, bearing fruit in fulfilment of His will at her proper seasons,
putteth forth the food that supplieth abundantly both men and beasts
and all living things which are thereupon, making no dissension, neither
altering anything which He hath decreed. Moreover, the inscrutable
depths of the abysses and the unutterable ;statutest of the nether
regions are constrained by the same ordinances. The basin of the
boundless sea, gathered together by His workmanship 7x/o ts reservoirs,
passeth not the barriers wherewith it is surrounded; but even as He
ordered it, so it doeth. For He said, So far shalt thou come, and thy
waves shall be broken within thee. The ocean which is impassable for
men, and the worlds beyond it, are directed by the same ordinances of
the Master. The seasons of spring and summer and autumn and
winter give way in succession one to another in peace. ‘The winds in
their several quarters at their proper season fulfil their ministry without
disturbance ; and the everflowing fountains, created for enjoyment and
health, without fail give their breasts which sustain the life for men.
Yea, the smallest of living things come together in concord and peace.
All these things the great Creator and Master of the universe ordered
to be in peace and concord, doing good unto all things, but far beyond
the rest unto us who have taken refuge in His compassionate mercies
through our Lord Jesus Christ, to whom be the glory and the majesty
for ever and ever. Amen. |

21. Look ye, brethren, lest His benefits, which are many, turn unto
judgment to all of us, if we walk not worthily of Him, and do those
things which are good and well-pleasing in His sight with concord.
For He saith in a certain place, Zhe Spirit of the Lord ts a lamp
searching the closets of the belly, Let us see how near He is, and how
that nothing escapeth Him of our thoughts or our devices which
we make. It is right therefore that we should not be deserters from

TO THE CORINTHIANS. 67

His will. Let us rather give offence to foolish and senseless men who
exalt themselves and boast in the arrogance of their words, than to God.
Let us fear the Lord Jesus[Christ],whose blood was given for us. Let
us reverence our rulers; let us honour our elders; let us instruct our
young men in the lesson of the fear of God. Let us guide our women
toward that which is good: let them show forth their lovely disposition
of purity ; let them prove their sincere affection of gentleness ; let them
make manifest the moderation of their tongue through their silence ;
let them show their love, not in factious preferences but without
partiality towards all them that fear God, in holiness. Let our children
be partakers of the instruction which is in Christ: let them learn how
lowliness of mind prevaileth with God, what power chaste love hath
with God, ‘how the fear of Him is good and great and saveth all them
that walk therein in a pure mind with holiness. For He is the searcher
out of the intents and desires; whose breath is in us, and when He
listeth, He shall take it away.

22. Now all these things the faith which is in Christ confirmeth :
for He Himself through the Holy Spirit thus inviteth us: Come, my
children, hearken unto Me, I will teach you the fear of the Lord.. What
man ts he that destreth life and loveth to see good days? Make thy
tongue to cease from evil, and thy lips that they speak no guile. Turn
aside from evil and do good. Seek peace and ensue tt. The eyes of the
Lord are over the righteous, and His ears are turned to their prayers.
But the face of the Lord is upon them that do evil, to destroy their
memorial from the earth. The righteous cried out, and the Lord heard
him, and delivered him from all his troubles. Many are the troubles of
the righteous, and the Lord shall deliver him from them all, And again;
Many are the stripes of the sinner, but them that set their hope on the
Lord mercy shall compass about.

23. The Father, who is pitiful in all things, and ready to do good,
hath compassion on them that fear Him, and kindly and lovingly
bestoweth His favours on them that draw nigh unto Him with a
single mind. Wherefore let us not be double-minded, neither let our .
soul indulge in idle humotrs respecting His exceeding and glorious
gifts. Let this scripture be far from us where He saith; Wretched are
the double-minded, which doubt in their soul and say, These things we did
hear in the days of our fathers also, and behold we have grown old, and
none of these things hath befallen us. Ye fools, compare yourselves unto a
tree; take a vine. First it sheddeth its leaves, then a shoot cometh, then a

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68 S. CLEMENT OF ROME

leaf, then a flower, and after these a sour berry, then a full ripe grape.
Ye see that in a little time the fruit of the tree attaineth unto mellow-
ness. Of a truth quickly and suddenly shall His will be accomplished,
the scripture also bearing witness to it, saying; He shall come quickly
and shall not tarry ; and the Lord shall come suddenly into His temple,
even the Holy One, whom ye expect.

24. Let us understand, dearly beloved, how the Master continually
showeth unto us the resurrection that shall be hereafter; whereof He -
made the Lord Jesus Christ the firstfruit, when He raised Him from the
dead. Let us behold, dearly beloved, the resurrection which happeneth
at its proper season. Day and night show unto us the resurrection.
The night falleth asleep, and day ariseth; the day departeth, and
night cometh on. Let us mark the fruits, how and in what manner the
sowing taketh place. Zhe sower goeth forth and casteth into the earth
each of the seeds ; and these falling into the earth dry and bare decay:
then out of their decay the mightiness of the Master’s providence raiseth
them up, and from being one they increase manifold and bear fruit.

25. Let us consider the marvellous sign which is seen in the
regions of the east, that is, in the parts about Arabia. There is a bird,
which is named the phcenix. This, being the only one of its kind,
liveth for five hundred years; and when it hath now reached the time of
its dissolution that it should die, it maketh for itself a coffin of frankin-
cense and myrrh and the other spices, into the which in the fulness of
time it entereth, and so it dieth. But, as the flesh rotteth, a certain
worm is engendered, which is nurtured from the moisture of the dead
creature and putteth forth wings. Then, when it is grown lusty,
it taketh up that coffin where are the bones of its parent, and carrying
them journeyeth from the country of Arabia even unto Egypt, to the
place called the City of the Sun; and in the day time in the sight of all,
flying to the altar of the Sun, it layeth them thereupon; and this done,
it setteth forth to return. So the priests examine the registers of the
times, and they find that it hath come when the five hundredth year is
completed.

26. Do we then think it to be a great and marvellous thing, if the
Creator of the universe shall bring about the resurrection of them that
have served Him with holiness in the assurance of a good faith, seeing
that He showeth to us even by a bird the magnificence of His promise?
For He saith in a certain place; And Thou shalt raise me up, and [ will
praise Thee; and; J went to rest and slept, 7 was awaked, for Thou art

TO THE CORINTHIANS. 69

with me. And again Job saith; And Thou shalt raise this my flesh
which hath endured all these things.

27. With this hope therefore let our souls be bound unto Him that
is faithful in His promises and that is righteous in His judgments. He
that commanded not to lie, much more shall He Himself not lie: for
nothing is impossible with God save to lie. Therefore let our faith in
Him be kindled within us, and let us understand that all things are nigh
unto Him. By a word of His majesty He compacted the universe; and
by a word He can destroy it. Who shall say unto Him, What hast thou
done? or who shall resist the might of His strength? When He listeth,
and as He listeth, He will do all things; and-nothing shall pass away
of those things that He hath decreed. All things are in His sight, and
nothing escapeth His counsel, seeing that Zhe heavens declare the glory
of God, and the firmament proclaimeth His handiwork. Day uttereth
word unto day, and night proclaimeth knowledge unto night ; and there
are neither words nor speeches, whose voices are not heard.

28. Since therefore all things are seen and heard, let us fear Him
and forsake the abominable lusts of evil works, that we may be shielded
by His mercy from the coming judgments. For where can any of us
escape from His strong hand? And what world will receive any of
them that desert from His service? For the holy writing saith in a
certain place; Where shall I go, and where shall I be hidden from Thy
face? If 7 ascend into the heaven, Thou art there; if I depart into the
farthest parts of the earth, there is Thy right hand ; if I make my bed in
the depths, there is Thy Spirit. Whither then shall one depart, or where
shall one flee, from Him that embraceth the universe ἢ

29. Let us therefore approach Him in holiness of soul, lifting up
pure and undefiled hands unto Him, with love towards our gentle and
compassionate Father who made us an elect portion unto Himself.
For thus it is written: When the Most High divided the nations, when He
dispersed the sons of Adam, He fixed the boundaries of the nations
according to the number of the angels of God. His people Jacob became
the portion of the Lord, and Israel the measurement of His inheritance.
And in another place He saith; Behold, the Lord taketh for Himself a
nation out of the snidst of the nations, as a man taketh the firstfrutts of his
threshing floor ; and the holy of holies shall come forth from that natton, -

30. Seeing then that we are the special portion of a Holy God, let
us do all things that pertain unto holiness, forsaking evil-speakings,
abominable and impure embraces, drunkennesses and tumults and

70 5, CLEMENT OF ROME

hateful lusts, abominable adultery, hateful pride ; 70x God, He saith,
resisteth the proud, but giveth grace to the lowly. Let us therefore cleave
unto those to whom grace is given from God. Let us clothe ourselves
in concord, being lowly-minded and temperate, holding ourselves aloof
from all backbiting and evil speaking, being justified by works and not
by words. For He saith; He that saith much shall hear also again.
Doth the ready talker think to be righteous? Blessed ts the offspring of a
woman that liveth but a short time. Be not thou abundant in words.
Let our praise be with God, and not of ourselves: for God hateth them
that praise themselves. Let the testimony to our well-doing be given
by others, as it was given unto our fathers who were righteous. Bold-
ness and arrogance and daring are for them that are accursed of God;
but forbearance and humility and gentleness are with them that are
blessed of God.

31. Let us therefore cleave unto His blessing, and let us see what
are the ways of blessing. Let us study the records of the things that
have happened from the beginning. Wherefore was our father Abraham
blessed? Was it not because he wrought righteousness and truth
through faith? Isaac with confidence, as knowing the future, was led a
willing sacrifice. Jacob with humility departed from his land because of
his brother, and went unto Laban and served ; and the twelve tribes of
Israel were given unto him.

32. If any man will consider them one by one in sincerity, he shall
understand the magnificence of the gifts that are given by Him. For of
Jacob are all the priests and levites who minister unto the altar of God;
of him is the Lord Jesus as concerning the flesh; of him are kings and
rulers and governors in the line of Judah; yea and the rest of his tribes
are held in no small honour, seeing that God promised saying, ΖΑ» seed
shall be as the stars of heaven. They all therefore were glorified and
magnified, not through themselves or their own works or the righteous
doing which they wrought, but through His will. And so we, having
been called through His will in Christ Jesus, are not justified through
ourselves or through our own wisdom or understanding or piety or
works which we wrought in holiness of heart, but through faith,
whereby the Almighty God justified all men that have been from
the beginning ; to whom be the glory for ever and ever. Amen.

33. What then must we do, brethren? Must we idly abstain from
doing good, and forsake love? May the Master never allow this to
befal us at least; but let us hasten with instancy and zeal to.accomplish

TO THE CORINTHIANS. 71

every good work. For the Creator and Master of the universe Himself
rejoiceth in His works. For by His exceeding great might He
established the heavens, and in His incomprehensible wisdom He set
them in order. And the earth He separated from the water that
surroundeth it, and He set it firm on the sure foundation of His own
will; and the living creatures which walk upon it He commanded to
exist by His ordinance. Having before created the sea and the living
creatures therein, He enclosed it by His own power. Above all, as the
most excellent and exceeding great work of His intelligence, with His
sacred and faultless hands He formed man in the impress of His own
image. For thus saith God; Let us make man after our image and after
our likeness. And God made man; male and female made He them.
So having finished all these things, He praised them and blessed them
and said, Jucrease and multiply. We have seen that all the righteous
were adorned in good works. Yea, and the Lord Himself having
adorned Himself with works rejoiced. Seeing then that we have this
pattern, let us conform ourselves with all diligence to His will; let us
with all our strength work the work of righteousness.

34. The good workman receiveth the bread of his work with
boldness, but the slothful and careless dareth not look his employer in
the face. It is therefore needful that we should be zealous unto well-
doing, for of Him are all things: since He forewarneth us saying,
Behold, the Lord, and His reward ts before Hits face, to recompense each
man according to his work. He exhorteth us therefore to believe on
Him with our whole heart, and to be not idle nor careless unto every
good work. Let our boast and our confidence be in Him: let us
submit ourselves to His will; let us mark the whole host of His angels,
how they stand by and minister unto His will. For the scripture saith ;
Ten thousands of ten thousands stood by Him, and thousands of thousands
ministered unto Him: and they cried aloud, Holy, holy, holy is the Lord
of Sabaoth ; all creation ts full of His glory. Yea, and let us ourselves
then, being gathered together in concord with intentness of heart, cry
unto Him as from one mouth earnestly that we may be made partakers
of His great and glorious promises. For He saith, Zye hath not seen
and car hath not heard, and tt hath not entered into the heart of man
what great things He hath prepared for them that patiently await Him.

35: How blessed and marvellous are the gifts of God, dearly
beloved! Life in immortality, splendour in righteousness, truth in
boldness, faith in confidence, temperance in sanctification! And all

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these things fall under our apprehension. What then, think ye, are the
things preparing for them that patiently await Him? The Creator and
Father of the ages, the All-holy One Himself knoweth their number
and their beauty. Let us therefore contend, that we may be found in
the number of those that patiently await Him, to the end that we may
be partakers of His promised gifts. But how shall this be, dearly
beloved? If our mind be fixed through faith towards God; if we seek
out those things which are well pleasing and acceptable unto Him; if
we accomplish such things as beseem His faultless will, and follow the
way of truth, casting off from ourselves all unrighteousness and iniquity,
covetousness, strifes, malignities and deceits, whisperings and back-
bitings, hatred of God, pride and arrogance, vainglory and inhospitality.
For they that do these things are hateful to God; and not only they
that do them, but they also that consent unto them. For the scripture
saith; But unto the sinner said God, Wherefore dost thou declare Mine
ordinances, and takest My covenant upon thy lips? Yet thou didst hate
instruction and didst cast away My words behind thee. If thou sawest a
thief, thou didst keep company with him, and with the adulterers thou
didst set thy portion. Thy mouth multiplied wickedness, and thy tongue
wove deceit. Thou sattest and spakest against thy brother, and against
the son of thy mother thou didst lay a stumbling-block. These things thou
hast done, and I kept silence. Thou thoughtest, unrighteous man, that 7
should be like unto thee. I will convict thee and will set thee face to face
with thyself. Now understand ye these things, ye that forget God, lest at
any time He seize you as alion, and there be none to deliver. The
sacrifice of praise shall glorify Me, and there is the way wherein I will
show him the salvation of God.

36. This is the way, dearly-beloved, wherein we found our sal-
vation, even Jesus Christ the High-priest of our offerings, the Guardian
and Helper of our weakness. Through Him let us look stedfastly
unto the heights of the heavens; through Him we behold as in a
mirror His faultless and most excellent visage; through Him the eyes
of our hearts were opened; through Him our foolish and darkened
mind springeth up unto the light; through Him the Master willed that
we should taste of the immortal knowledge; Who being the brightness
of His majesty is so much greater than angels, as He hath inherited a
more excellent name. For so it is written; Who maketh His angels
spirits and His ministers a flame of fire; but of His Son the Master
said thus; Zhou art My Son, 7 this day have begotten Thee. Ask of Me,

TO THE CORINTHIANS. 73

and I will give Thee the Gentiles for Thine inheritance, and the ends of
the earth for Thy possession. And again He saith unto Him ; Sit Zhou
on My right hand, until I make Thine enemies a footstool for Thy feet.
Who then are these enemies? They that are wicked and resist His will.

37. Let us therefore enlist ourselves, brethren, with all earnestness
in His faultless ordinances. Let us mark the soldiers that are enlisted
under our rulers, how exactly, how readily, how submissively, they
execute the orders given them. All are not prefects, nor rulers of
thousands, nor rulers of hundreds, nor rulers of fifties, and so forth ;
but each man in his own rank executeth the orders given by the
king and the governors. The great without the small cannot exist,
neither the small without the great. There is a certain mixture in all
things, and therein is utility. Let us take our body as an example.
The head without the feet is nothing; so likewise the feet without the
head are nothing: even the smallest limbs of our body are necessary
and useful for the whole body: but all the members conspire and unite
in subjection, that the whole body may be saved.

38. Soin our case let the whole body be saved in Christ Jesus,
and let each man be subject unto his neighbour, according as also he
was appointed with his special grace. Let not the strong neglect the
weak; and let the weak respect the strong. Let the rich minister aid
to the poor; and let the poor give thanks to God, because He hath
given him one through whom his wants may be supplied. Let the
wise display his wisdom, not in words, but in good works. He that is
lowly in mind, let him not bear testimony to himself, but leave testi-
mony to be borne to him by his neighbour. He that is pure in the
flesh, let him he so, and not boast, knowing that it is Another who
bestoweth his continence upon him. Let us consider, brethren, of
what matter we were made; who and what manner of beings we were,
when we came into the world; from what a sepulchre and what
darkness He that moulded and created us brought us into His world,
having prepared His benefits aforehand ere ever we were born. Seeing
therefore that we have all these things from Him, we ought in all things
to give thanks to Him, to whom be the glory for ever and ever. Amen.

39. Senseless and stupid and foolish and ignorant men jeer and
mock at us, desiring that they themselves should be exalted in their
imaginations. For what power hath a mortal? or what strength hatha ἡ
child of earth? For it is written; Zhere was no form before mine eyes ;
only 7 heard a breath and a voice. What then? Shall a mortal be clean

74 S. CLEMENT OF ROME

in the sight of the Lord; or shall a man be unblameable for his works?
seeing that He is distrustful against His servants and noteth some perversity
against His angels. Nay, the heaven is not clean in His sight. Away
then, ye that dwell in houses of clay, whereof, even of the same clay, we
ourselves are made. He smote them like a moth, and from morn to even
they are no more. Because they could not succour themselves, they
perished. He breathed upon them and they died, because they had no
wisdom. But call theu, if perchance one shall obey thee, or if thou shalt
see one of the holy angels. For wrath killeth the foolish man, and envy
slayeth him that ts gone astray. And 7 have seen fools throwing out roots,
but forthwith their habitation was eaten up. Far be their sons from
safety. May they be mocked at the gates of inferiors, and there shall be
none to deliver them. or the things which are prepared for them, the
righteous shall eat ; but they themselves shall not be delivered from evils.

40. Forasmuch then as these things are manifest beforehand, and
we have searched into the depths of the Divine knowledge, we ought
to do all things in order, as many as the Master hath commanded us to
perform at their appointed seasons. Now the offerings and ministrations
He commanded to be performed with care, and not to be done rashly
or in disorder, but at fixed times and seasons. And where and by
whom He would have them performed, He Himself fixed by His
supreme will: that all things being done with piety according to His
good pleasure might be acceptable to His will. They therefore that
make their offerings at the appointed seasons are acceptable and
blessed: for while they follow the institutions of the Master they cannot
go wrong. For unto the high-priest his proper services have been
assigned, and to the priests their proper office is appointed, and upon
the levites their proper ministrations are laid. The layman is bound
by the layman’s ordinances.

41. Let each of you, brethren, in his own order give thanks unto
God, maintaining a good conscience and not transgressing the appointed
rule of his service, but acting with all seemliness. Not in every place,
brethren, are the continual daily sacrifices offered, or the freewill
offerings, or the sin offerings and the trespass offerings, but in Jerusalem
alone. And even there the offering is not made in every place, but
before the sanctuary in the court of the altar; and this too through the
high-priest and the aforesaid ministers, after that the victim to be
offered hath been inspected for blemishes. They therefore who do any
thing contrary to the seemly ordinance of His will receive death as the

TO THE CORINTHIANS. 75

penalty. Ye see, brethren, in proportion as greater knowledge hath
been vouchsafed unto us, so much the more are we exposed to danger.

42. The Apostles received the Gospel for us from the Lord Jesus
Christ ; Jesus Christ was sent forth from God. So then Christ is from
God, and the Apostles are from Christ. Both therefore came of the
will of God in the appointed order. Having therefore received a charge,
and having been fully assured through the resurrection of our Lord
Jesus Christ and confirmed in the word of God with full assurance of
the Holy Ghost, they went forth with the glad tidings that the kingdom
of God should come. So preaching everywhere in country and town,
they appointed their first-fruits, when they had proved them by the
Spirit, to be bishops and deacons unto them that should believe. And
this they did in no new fashion; for indeed it had been written con-
cerning bishops and deacons from very ancient times; for thus saith
the scripture in a certain place, 7 wz// appoint their bishops in righteous-
ness and their deacons tn faith.

43. And what marvel, if they which were entrusted in Christ with
such a work by God appointed the aforesaid persons? seeing that even
the blessed Moses who was a fatthful servant in all His house recorded
for a sign in the sacred books all things that were enjoined upon him.
And him also the rest of the prophets followed, bearing witness with
him unto the laws that were ordained by him. For he, when jealousy
arose concerning the priesthood, and there was dissension among the
tribes which of them was adorned with the glorious name, commanded
the twelve chiefs of the tribes to bring to him rods inscribed with the
name of each tribe. And he took them and tied them and sealed them
with the signet rings of the chiefs of the tribes, and put them away in
the tabernacle of the testimony on the table of God. And having shut
the tabernacle he sealed the keys and likewise also the doors. And he
said unto them, Brethren, the tribe whose rod shall bud, this hath God
chosen to be priests and ministers unto Him. Now when morning came,
he called together all Israel, even the six hundred thousand men, and
showed the seals to the chiefs of the tribes and opened the tabernacle
of the testimony and drew forth the rods. And the rod of Aaron was
found not only with buds, but also bearing fruit. What think ye, dearly
beloved? Did not Moses know beforehand that this would come to
pass? Assuredly he knew it. But that disorder might not arise in
Israel, he did thus, to the end that the Name of the true and only God
might be glorified : to whom be the glory for ever and ever, Amen.

76 5, CLEMENT OF ROME

44. And our Apostles knew through our Lord Jesus Christ that
there would be strife over the name of the bishop’s office. For this
cause therefore, having received complete foreknowledge, they ap-
pointed the aforesaid persons, and afterwards they provided a con-
tinuance, that if these should fall asleep, other approved men should
succeed to their ministration. ‘Those therefore who were appointed by .
them, or afterward by other men of repute with the consent of the
whole Church, and have ministered unblameably to the flock of Christ
in lowliness of mind, peacefully and with all modesty, and for long
time have borne a good report with all—these men we consider to be
unjustly thrust out from their ministration. For it will be no light sin
for us, if we thrust out those who have offered the gifts of the bishop’s
office unblameably and holily. Blessed are those presbyters who have
gone before, seeing that their departure was fruitful and ripe: for they
have no fear lest any one should remove them from their appointed
place. For we see that ye have displaced certain persons, though they
were living honourably, from the ministration which thad been re-
spected by themt blamelessly.

45. Be ye contentious, brethren, and jealous about the things that
pertain unto salvation. Ye have searched the scriptures, which are
true, which were given through the Holy Ghost; and ye know that
nothing unrighteous or counterfeit is written in them. Ye will not find
that righteous persons have been thrust out by holy men. Righteous
men were persecuted, but it was by the lawless; they were imprisoned,
but it was by the unholy. They were stoned by transgressors: they
were slain by those who had conceived a detestable and unrighteous
jealousy. Suffering these things, they endured nobly. For what must
we say, brethren? Was Daniel cast into the lions’ den by them that
feared God? Or were Ananias and Azarias and Misael shut up in the
furnace of fire by them that professed the excellent and glorious worship
of the Most High? Far be this from our thoughts. Who then were
they that did these things? Abominable men and full of all wickedness
were stirred up to such a pitch of wrath, as to bring cruel suffering
upon them that served God in a holy and blameless purpose, not
knowing that the Most High is the champion and protector of them
that in a pure conscience serve His excellent Name: unto whom be
the glory forever and ever. Amen. But they that endured patiently in
confidence inherited glory and honour; they were exalted, and had their
names recorded by God in their memorial for ever and ever. Amen.

TO THE CORINTHIANS. 77

46. To such examples as these therefore, brethren, we also ought
to cleave. For it is written; Cleave unto the saints, for they that cleave
unto them shall be sanctified. And again He saith in another place;
With the guiltless man thou shalt be guiltless, and with the elect thou
shalt be elect, and with the crooked thou shalt deal crookedly Let us
therefore cleave to the guiltless and righteous: and these are the elect
of God. Wherefore are there strifes and wraths and factions and
divisions and war among you? Have we not one God and one Christ
and one Spirit of grace that was shed upon us? And is there not one
calling in Christ? Wherefore do we tear and rend asunder the members
of Christ, and stir up factions against our own body, and reach such a
pitch of folly, as to forget that we are members one of another? Re-
member the words of Jesus our Lord: for He said, Woe unto that man ;
it were good for him if he had not been born, rather than that he sheide
offend one of Mine elect. It were better for him that a mill-stone were
hanged about him, and he cast into the sea, than that he should pervert
one of Mine elect. Your division hath perverted many; it hath brought
many to despair, many to doubting, and all of us to sorrow. And your
sedition still continueth.

47. Take up the epistle of the blessed Paul the Apostle. What
wrote he first unto you in the beginning of the Gospel? Of a truth he
. charged you in the Spirit concerning himself and Cephas and Apollos,
because that even then ye had made parties. Yet that making of
parties brought less sin upon you; for ye were partisans of Apostles
that were highly reputed, and of a man approved in their sight. But
now mark ye, who they are that have perverted you and diminished the
glory of your renowned love for the brotherhood. It is shameful,
dearly beloved, yes, utterly shameful and unworthy of your conduct in
Christ, that it should be reported that the very stedfast and ancient
Church of the Corinthians, for the sake of one or two persons, maketh
sedition against its presbyters. And this report hath reached not only
us, but them also which differ from us, so that ye even heap blasphemies
on the Name of the Lord by reason of your folly, and moreover create
peril for yourselves.

48. Let us therefore root this out quickly, and let us fall down
before the Master and entreat Him with tears, that He may show Him-
self propitious and be reconciled unto us, and may restore us to the
seemly and pure conduct which belongeth to our love of the brethren.
For this is a gate of righteousness opened unto life, as it is written;

78 S. CLEMENT OF ROME

Open me the gates of righteousness, that I may enter in thereby and praise
the Lord. This is the gate of the Lord; the righteous shall enter in
thereby. Seeing then that many gates are opened, this is that gate
which is in righteousness, even that which is in Christ, whereby all are
blessed that have entered in and direct their path in holiness and
righteousness, performing all things without confusion. Let a man be
faithful, let him be able to expound a deep saying, let him be wise in
the discernment of words, let him be strenuous in deeds, let him be
pure; for so much the more ought he to be lowly in mind, in pro-
portion as he seemeth to be the greater; and he ought to seek the
common advantage of all, and not his own.

49. Let him that hath love in Christ fulfil the sominguaiasing of
Christ. Who can declare the bond of the love of God? Who is
sufficient to tell the majesty of its beauty? The height, whereunto love
exalteth, is unspeakable. Love joineth us unto God; Jove covereth a
multitude of sins; love endureth all things, is long-suffering in all things.
There is nothing coarse, nothing arrogant in love. Love hath no di-
visions, love maketh no seditions, love doeth all things in concord. In
love were all the elect of God made perfect ; without love nothing is
well-pleasing to God: in love the Master took us unto Himself; for the
love which He had toward us, Jesus Christ our Lord hath given His
blood for us by the will of God, and His flesh for our flesh and His life
for our lives.

50. Ye see, dearly beloved, how great and marvellous'a thing is
love, and there is no declaring its perfection. Who is sufficient to be
found therein, save those to whom God shall vouchsafe it? Let us
therefore entreat and ask of His mercy, that we may be found blameless
in love, standing apart from the factiousness of men. All the gene-
rations from Adam unto this day have passed away: but they that by
God’s grace were perfected in love dwell in the abode of the pious; and
they shall be made manifest in the visitation of the Kingdom of God.
For it is written; Enter into the closet for a very little while, until Mine
anger and My wrath shall pass away, and I will remember a good day
and will raise you from your tombs. Blessed were we, dearly beloved,
if we should be doing the commandments of God in concord of love, to
the end that our sins may through love be forgivén us. For it is
written ; Blessed are they whose inigutties are forgiven, and whose sins are
covered. Blessed ts the man to whom the Lord shall impute no sin, neither
zs guile in his mouth. This declaration of blessedness was pronounced

TO THE CORINTHIANS. 79

upon them that have been elected by God through Jesus Christ our
Lord, to whom be the glory for ever and ever. Amen.

51. For all our transgressions which we have committed through
any of the wiles of the adversary, let us entreat that we may obtain
forgiveness. Yea and they also, who set themselves up as leaders of
faction and division, ought to look to the common ground of hope.
For such as walk in fear and love desire that they themselves should
fall into suffering rather than their neighbours; and they pronounce
condemnation . against themselves rather than against the harmony
which hath been handed down to us nobly and righteously. For it is
good for a man to make confession of his trespasses rather than to
harden his heart, as the heart of those was hardened who made
sedition against Moses the servant of God; whose condemnation was
clearly manifest, for they went down to hades alive, and Death shall be
their shepherd. Pharaoh and his host and all the rulers of Egypt, ther
chariots and their horsemen, were overwhelmed in the depths of the Red
Sea, and perished for none other reason but because their foolish hearts
were hardened after that the signs and the wonders had been wrought
in the land of Egypt by the hand of Moses the servant of God.

52. The Master, brethren, hath need of nothing at all. He
desireth not anything of any man, save to confess unto Him, For the
elect David saith; 7, wall confess unto the Lord, and it shall please Him
more than a young calf that groweth horns and hoofs. Let the poor see it,
and rejoice. And again He saith; Sacrifice to God a sacrifice of praise,
and pay thy vows to the Most High: and call upon Me in the day of thine
affliction, and I will deliver thee, and thou shalt glorify Me. For a
sacrifice unto God is a broken spirit.

53. For ye know, and know well, the sacred scriptures, dearly
beloved, and ye have searched into the oracles of God. We write these
things therefore to put you in remembrance. When Moses went up
into the mountain and had spent forty days and forty nights in fasting
and humiliation, God said unto him; Moses, Moses, come down quickly
hence, for My people whom thou leddest forth from the land of Egypt have
wrought iniguity: they have transgressed quickly out of the way which
thou didst command unto them: they have made for themselves molten
images. And the Lord said unto him; I have spoken unto thee once and
twice, saying, I have seen this people, and behold it ἐς stiff-necked. Let Me
destroy them utterly, and I will blot out their name from under heaven,
and L will make of thee a nation great and wonderful and numerous more

a. S. CLEMENT OF ROME

than this. And Moses said; JVay, not so, Lord. Forgive this people
their sin, or blot me also out of the book of the living. O mighty love! O
unsurpassable perfection! The servant is bold with his Master; he
asketh forgiveness for the multitude, or he demandeth that himself also
be blotted out with them. .

54. Who therefore is noble among you? Who is compassionate?
Who is fulfilled with love? Let him say; If by reason of me there be
faction and strife and divisions, I retire, I depart, whither ye will, and
I do that which is ordered by the people: only let the flock of Christ
be at peace with its duly appointed presbyters. He that shall have
done this, shall win for himself great renown in Christ, and every,place
will receive him: for the earth ts the Lord’s and the fulness thereof,
Thus have they done and will do, that live as citizens of that kingdom
of God which bringeth no regrets.

55. But, to bring forward examples of Gentiles also; many kings
and rulers, when some season of pestilence pressed upon them, being
taught by oracles have delivered themselves over to death, that they
might rescue their fellow citizens through their own blood. Many have
retired from their own cities, that they might have no more seditions.
We know that many among ourselves have delivered themselves to
bondage, that they might ransom others. Many have sold themselves
to slavery, and receiving the price paid for themselves have fed others.
Many women being strengthened through the grace of God have
performed many manly deeds. The blessed Judith, when the city
was beleaguered, asked of the elders that she might be suffered to go
forth into the camp of the aliens. So she exposed herself to peril and
went forth for love of her country and of her people which were
beleaguered ; and the Lord delivered Holophernes into the hand of a
woman. To no less peril did Esther also, who was perfect in faith,
expose herself, that she might deliver the twelve tribes of Israel, when
they were on the point to perish. For through her fasting and her
humiliation she entreated the all-seeing Master, the God of the ages ;
and He, seeing the humility of her soul, delivered the people for whose
sake she encountered the peril.

56. Therefore let us also make intercession for them that are in
any transgression, that forbearance and humility may be given them, to
the end that they may yield not unto us, but unto the will of God. For
so shall the compassionate remembrance of them with God and the
saints be fruitful unto them, and perfect. Let us accept chastisement,

TO THE CORINTHIANS. δὶ

whereat no man ought to be vexed, dearly beloved. The admonition
which we give one to another is good and exceeding useful; for it
joineth us unto the will of God. For thus saith the holy word; Zhe
Lord hath indeed chastened me, and hath not delivered me over unto death.
For whom the Lord loveth He chasteneth, and scourgeth every son whom
He receiveth. For the righteous, it is said, shall chasten me in mercy and
shall reprove me, but let not the t mercyt of sinners anoint my head. And
again He saith; Blessed is the man whom the Lord hath reproved, and
refuse not thou the admonition of the Almighty. For He causeth pain,
and He restoreth again: He hath smitten, and His hands have healed.
Six times shall He rescue thee from affiictions: and at the seventh no evil
shall touch thee. In famine He shall deliver thee from death, and in war
He shall release thee from the arm of the sword. And from the scourge of
the tongue shall He hide thee, and thou shalt not be afraid when evtls
approach. Thou shalt laugh at the unrighteous and wicked, and of the
wild beasts thou shalt not be afraid. For wild beasts shall be at peace
with thee. Then shalt thou know that thy house shall be at peace: and
the abode of thy tabernacle shall not go wrong,.and thou shalt know that
thy seed is many, and thy children as the plenteous herbage of the field.
And thou shalt come to the grave as ripe corn reaped in due season, or as
the heap of the threshing floor gathered together at the right time. Ye see,
dearly beloved, how great protection there is for them that are chastened
by the Master: for being a kind father He chasteneth us to the end
that we may obtain mercy through His holy chastisement.

57. Ye therefore that laid the foundation of the sedition, submit
yourselves unto the presbyters and receive chastisement unto repentance,
bending the knees of your heart. Learn to submit yourselves, laying
aside the arrogant and proud stubbornness of your tongue. For it is
better for you to be found little in the flock of Christ and to have your
name on God’s roll, than to be had in exceeding honour and yet be
cast out from the hope of Him. For thus saith the All-virtuous
Wisdom ; Behold 7 will pour out for you a saying of My breath, and I
will teach you My word. Because 7 called and ye obeyed not, and I held
out words and ye heeded not, but made My counsels of none effect, and were
| disobedient unto My reproofs; therefore I also will laugh at your
destruction, and will rejoice over you when ruin cometh upon you, and
when confusion overtaketh you suddenly, and your overthrow ts at hand
like a whirlwind, or when anguish and beleaguerment come upon you.
for it shall be, when ye call upon Me, yet will I not hear you. Evil men

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‘shall seek Me and shall not find Me: for they hated wisdom, and chose
not the fear of the Lord, neither would they give heed unto My counsels,
but mocked at My reproofs. Therefore they shall eat the fruits of their
own way, and shall be filled with their own ungodliness. For because they
wronged babes, they shall be slain, and inquisition shall destroy the ungodly.
But he that heareth Me shall dwell safely trusting in hope, and shall be
quiet from fear of all evil.

58. Let us therefore be obedient unto His most holy and glorious
Name, thereby escaping the threatenings which were spoken of old by
the mouth of Wisdom against them which disobey, that we may dwell
safely, trusting in the most holy Name of His majesty. Receive our
counsel, and ye shall have no occasion of regret. For as God liveth,
and the Lord Jesus Christ liveth, and the Holy Spirit, who are the faith
and the hope of the elect, so surely shall he, who with lowliness of mind
and instant in gentleness hath without regretfulness performed the
ordinances and commandments that are given by God, be enrolled and
have a name among the number of them that are saved through Jesus
Christ, through whom is the glory unto Him for ever and ever. Amen.

59. ‘ But if certain persons should be disobedient unto the words
spoken by Him through us, let them understand that they will entangle
themselves in no slight transgression and danger; but we shall be
guiltless of this sin. And we will ask, with instancy of prayer and
supplication, that the Creator of the universe may guard intact unto
the end the number that hath been numbered of His elect throughout
the whole world, through His beloved Son Jesus Christ, through whom
He called us from darkness to light, from ignorance to the full know-
ledge of the glory of His Name.

[Grant unto us, Lord,]that we may set our hope on Thy Name which
is the primal source of all creation, and open the eyes of our hearts,
that we may know Thee, who alone adzdest Highest in the lofty, Holy
in the holy; who layest low the insolence of the proud, who scatterest the
imaginings of nations; who settest the lowly on high, and bringest the
lofty low; who makest rich and makest poor; who killest and makest
alive ; who alone art the Benefactor of spirits and the God of all flesh ;
who Jookest into the abysses, who scannest the works of man; the
Succour of them that are in peril, the Saviour of them that are in
despair ; the Creator and Overseer of every spirit; who multipliest the
nations upon earth, and hast chosen out from all men those that love
Thee through Jesus Christ, Thy beloved Son, through whom Thou didst

TO THE CORINTHIANS. 83

instruct us, didst sanctify us, didst honour us. We beseech Thee, Lord
and Master, to be our help and succour. Save those among us who
are in tribulation; have mercy on the lowly; lift up the fallen; show
Thyself unto the needy; heal the ungodly; convert the wanderers of
Thy people; feed the hungry; release our prisoners; raise up the
weak ; comfort the faint-hearted. Ze? all the Gentiles know that Thou
art God alone, and Jesus Christ is Thy Son, and we ave Thy people and
the sheep of Thy pasture.

60. Thou through Thine operations didst make manifest the ever-
lasting fabric of the world. Thou, Lord, didst create the earth. Thou
that art faithful throughout all generations, righteous in Thy judgments,
marvellous in strength and excellence, Thou that art wise in creating
and prudent in establishing that which Thou hast made, that art good
in the things which are seen and faithful with them that trust on Thee,
pitiful and compassionate, forgive us our iniquities and our unrighteous-
nesses and our transgressions and shortcomings.. Lay not to our account
every sin of Thy servants and Thine handmaids, but cleanse us with
the cleansing of Thy truth, and guide our steps to walk in holiness and
righteousness and singleness of heart and to do such things as are good
and well-pleasing in Thy sight and in the sight of our rulers. Yea,
Lord, make Thy face to shine upon us in peace for our good, that we
may be sheltered dy Thy mighty hand and delivered from every sin dy
Thine uplifted arm. And deliver us from them that hate us wrongfully.
Give concord and peace to us and to all that dwell on the earth, as
Thou gavest to our fathers, when they called on Thee in faith and truth
with holiness, [that we may be saved,] while we render obedience to
Thine almighty and most excellent Name, and to our rulers and governors
upon the earth.

61. Thou, Lord and Master, hast given them the power of sovereignty
through Thine excellent and unspeakable might, that we knowing the
glory and honour which Thou hast given them may submit ourselves
unto them, in nothing resisting Thy will. Grant unto them therefore,
O Lord, health, peace, concord, stability, that they may administer the
government which Thou hast given them without failure. For Thou, O
heavenly Master, King of the ages, givest to the sons of men glory and
honour and power over all things that are upon the earth. Do Thou,
Lord, direct their counsel according to that which is good and well-
pleasing in Thy sight, that, administering in peace and gentleness with
godliness the power which Thou hast given them, they may obtain Thy

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favour. © Thou, who alone art able to do these things and things far
more exceeding good than these for us, we praise Thee through the
High-priest and Guardian of our souls, Jesus Christ, through whom
be the glory and the majesty unto Thee both now and for all genera-
tions and for ever and ever. Amen.

62. As touching those things which befit our religion and are most
useful for a virtuous life to such as would guide[their steps] in holiness
and righteousness, we have written fully unto you, brethren. For con-
cerning faith and repentance and genuine love and temperance and
sobriety and patience we have handled every argument, putting you in
remembrance, that ye ought to please Almighty God in righteousness
and truth and long-suffering with holiness, laying aside malice and pur-
suing concord in love and peace, being instant in gentleness ; even as
our fathers, of whom we spake‘ before, pleased Him, being lowly-
minded towards their Father and God and Creator and towards all
men. And we have put you in mind of these things the more gladly,
since we knew well that we were writing to men who are faithful and
highly accounted and have diligently searched into the oracles of the
teaching of God. :

63. Therefore it is right for us to give heed to so great and so
many examples and to submit the neck and occupying the place of
obedience to take our side with them that are the leaders of our souls,
that ceasing from this foolish dissension we may attain unto the goal
which lieth before us in truthfulness, keeping aloof from every fault.
For ye will give us great joy and gladness, if ye render obedience unto
the things written by us through the Holy Spirit, and root out the un-
righteous anger of your jealousy, according to the entreaty which we
have made for peace and concord in this letter. And we have also
sent faithful and prudent men that have walked among us from youth
unto old age unblameably, who shall also be witnesses between you
and us. And this we have done that ye might know that we have
had, and still have, every solicitude that ye should be speedily at
peace.

64. Finally may the All-seeing God and Master of spirits and Lord
of all flesh, who chose the Lord Jesus Christ, and us through Him for a
peculiar people, grant unto every soul that is called after His excellent
and holy Name faith, fear, peace, patience, long-suffering, temperance,
chastity and soberness, that they may be well-pleasing unto His Name
through our High-priest and Guardian Jesus Christ, through whom

TO THE CORINTHIANS. 85

unto Him be glory and majesty, might and honour, both now and for
ever and ever. Amen.

65. Nowsend ye back speedily unto us our messengers Claudius
Ephebus and Valerius Bito, together with Fortunatus also, in peace
and with joy, to the end that they may the more quickly report the
peace and concord which is prayed for and earnestly desired by us,
that we also may the more speedily rejoice over your good order.

The grace of our Lord Jesus Christ be with you and with all men
in all places who have been called by God and through Him, through
whom be glory and honour, power and greatness and eternal dominion,
unto Him, from the ages past and for ever and ever. Amen.

AN ANCIENT HOMILY.

RETHREN, we ought so to think of Jesus Christ, as of God, as of
the Judge of quick and dead. And we ought not to think mean
things of our Salvation: for when we think mean things of Him, we expect
also to receive mean things. And they that listen as concerning mean
things do wrong; and we ourselves do wrong, not knowing whence and
by whom and unto what place we were called, and how many things
Jesus Christ endured to suffer for our sakes. What recompense then
shall we give unto Him? or what fruit worthy of His own gift to us?
And how many mercies do we owe to Him! For He bestowed the light
upon us; He spake to us, as a father to his sons; He saved us, when
we were perishing. What praise then shall we give to Him? or what
payment of recompense for those things which we received? we who
were blinded in our understanding, and worshipped stocks and stones
and gold and silver and bronze, the works of men; and our whole
life was nothing else but death. While then we were thus wrapped in
darkness and oppressed with this thick mist in our vision, we recovered
our sight, putting off by His will the cloud wherein we were wrapped.
For He had mercy on us, and in His compassion saved us, having
beheld in us much error and perdition, even when we had no hope of
salvation, save that which came from Him. For He called us, when
we were not, and from not being He willed us to be.

2. Rejoice, thou barren that bearest not. Break out and cry, thou that
travailest not ; for more are the children of the desolate than of her that
hath the husband. In that He said Rejoice, thou barren that bearest not,
He spake of us: for our Church was barren, before that children were
given unto her. And in that He said, Cry aloud, thou that travatlest
not, He meaneth this; Let us not, like women in travail, grow weary of
offering up our prayers with simplicity to God. Again, in that He
said, For the children of the desolate are more than of her that hath the

AN ANCIENT HOMILY. 87

husband, He so spake, because our people seemed desolate and forsaken
of God, whereas now, having believed, we have become more than
those who seemed to have God. Again another scripture saith, Z came
not to call the righteous, but sinners. He meaneth this; that it is right
to save them that are perishing. For this indeed is a great and
marvellous work, to establish, not those things which stand, but those
which are falling. So also Christ willed to save the things which were
perishing. And He saved many, coming and calling us when we were
even now perishing.

3. Seeing then that He bestowed so great mercy on us; first of all,
that we, who are living, do not sacrifice to these dead gods, neither
worship them, but through Him have known the Father of truth. What
else is this knowledge to Himward, but not to deny Him through whom
we have known Him? Yea, He Himself saith, Whoso confesseth Me,
Him will I confess before the Father. This then is our reward, if verily
we shall confess Him through whom we were saved. But wherein do
we confess Him? When we do that which He saith and are not
disobedient unto His commandments, and not only honour Him with
our lips, but with our whole heart and with our whole mind. Now He
saith also in Isaiah, Zhis peqple honoureth Me with their lips, but their
heart ts far from Me.

4. Let us therefore not only call Him Lord, for this will not save
us: for He saith, JVot every one that saith unto Me, Lord, Lord, shall be
_ saved, but he that doeth righteousness. So then, brethren, let us confess
Him in our works, by loving one another, by not committing adultery
nor speaking evil one against another nor envying, but being temperate,
merciful, kindly. And we ought to have fellow-feeling one with
another and not to be covetous. By these works let us confess Him,
and not by the contrary. And we ought not rather to fear men but
God. For this cause, if ye do these things, the Lord said, Zhough ye be
gathered together with Me in My bosom, and do not My commandments, I
will cast you away and will say unto you, Depart from Me, I know you
not whence ye are, ye workers of iniquity.

5. Wherefore, brethren, let us forsake our sojourn in this world and
do the will of Him that called us, and let us not be afraid to depart out
of this world. For the Lord saith, Ye shail be as lambs in the midst of
wolves. But Peter answered and said unto Him, What then, if the
wolves should tear the lambs? Jesus said unto Peter, Let not the lambs
Jear the wolves after they are dead; and ye also, fear ye not them that kill

88 AN ANCIENT HOMILY

you and are not able to do anything to you; but fear Him that after ye are
dead hath power over soul and body, to cast them into the gehenna of fire.
And ye know, brethren, that the sojourn of this flesh in this world is
mean and for a short time, but the promise of Christ is great and
marvellous, even the rest of the kingdom that shall be and of life
eternal. What then can we do to obtain them, but walk in holiness and
righteousness, and consider these worldly things as alien to us, and not
desire them? For when we desire to obtain these things we fall away
from the righteous path.

6. But the Lord saith, Vo servant can serve two masters. If we
desire to serve both God and mammon, it is unprofitable for us: For
what advantage ts tt, if a man gain the whole world and forfeit his soul ?
Now this age and the future are two enemies. The one speaketh of
adultery and defilement and avarice and deceit, but the other biddeth
farewell to these. We cannot therefore be friends of the two, but must
bid farewell to the one and hold companionship with the other. Let us
consider that it is better to hate the things which are here, because they
are mean and for a short time and perishable, and to love the things
which are there, for they are good and imperishable. For, if we do the
will of Christ, we shall find rest; but if otherwise, then nothing shall
deliver us from eternal punishment, if we should disobey His command-
ments. And the scripture also saith in Ezekiel, Zhough Noah and Job
and Dantel should rise up, they shall not deliver their children-in the
captivity. But if even such righteous men as these cannot by their
righteous deeds deliver their children, with what confidence shall we, if
we keep not our baptism pure and undefiled, enter into the kingdom of
God? Or who shall be our advocate, unless we be found having holy
and righteous works ἢ

7. So then, my brethren, let us contend, knowing that the contest
is nigh at hand, and that, while many resort to the corruptible contests,
yet not all are crowned, but only they that have toiled hard and
contended bravely. Let us then contend that we all may be crowned,
Wherefore let us run in the straight course, the incorruptible contest.
And let us resort to it in throngs and contend, that we may also be
crowned. And if we cannot all be crowned, let us at least come near
to the crown. We ought to know that he which contendeth in the cor-
ruptible contest, if he be found dealing corruptly with it, is first flogged,
and then removed and driven out of the race-course. What think ye?
What shall be done to him that hath dealt corruptly with the contest of

BY AN UNKNOWN AUTHOR. 89

incorruption? For as concerning them that have not kept the seal,
He saith, Their worm shall not die, and their fire shall not be quenched,
and they shall be for a spectacle unto all flesh.

8. While we are on earth then, let us repent: for we are.clay under
the craftsman’s hand. ‘For in like manner as the potter, if he be making
a vessel, and it get twisted or crushed in his hands, reshapeth it again;
but if he have once put it into the fiery oven, he shall no longer mend
it: so also let us, while we are in this world, repent with our whole
heart of the evil things which we have done in the flesh, that we may be
saved by the Lord, while we have yet time for repentance. For after
that we have departed out of the world, we can no more make
confession there, or repent any more. Wherefore, brethren, if we shall
have done the will of the Father and kept the flesh pure and guarded
the commandments of the Lord, we shall receive life eternal. For the
Lord saith in the Gospel, Jf ye kept not that which ts little, who shall
give unto you that which ts great? For I say unto you that he which ἧς
faithful in the least, ts faithful also in much. So then He meaneth this,
Keep the flesh pure and the seal unstained, to the end that we may
receive life.

9. And let not any one of you say that this flesh is not judged
neither riseth again. Understand ye. In what were ye saved? In
what did ye recover your sight? if ye were not in this flesh. We ought
therefore to guard the flesh as a temple of God: for in like manner as
ye were called in the flesh, ye shall come also in the flesh. If Christ
the Lord who saved us, being first spirit, then became flesh, and so
called us, in like manner also shall we in this flesh receive our reward.
Let us therefore love one another, that we all may come unto the
kingdom of God. While we have time to be healed, let us place our-
selves in the hands of God the physician, giving Him a recompense.
What recompense? Repentance from a sincere heart. For He dis-
cerneth all things beforehand and knoweth what is in our heart. Let
us therefore give unto Him eternal praise, not from our lips only, but
also from our heart, that He may receive us as sons. For the Lord
also said, These are My brethren, which do the will of My Father.

το. Wherefore, my brethren, let us do the will of the Father which
called us, that we may live; and let us the rather pursue virtue, but
forsake vice as the forerunner of our sins, and let us flee from ungodli-
ness, lest evils overtake us. For if we be diligent in doing good, peace
will pursue us. For for this cause is a man unable to tattain happiness t,

gO AN ANCIENT HOMILY

seeing that they call in the fears of men, preferring rather the enjoyment
which is here than the promise which is to come. For they know not
how great torment the enjoyment which is here bringeth, and what
delight the promise which is to come bringeth. And if verily they were
doing these things by themselves alone, it had been tolerable: but now
they continue teaching evil to innocent souls, not knowing that they
shall have their condemnation doubled, both themselves and their
hearers.

11. Let us therefore serve God in a pure heart, and we shall be
righteous; but if we serve Him not, because we believe not the
promise of God, we shall be wretched. For the word of prophecy also
saith: Wretched are the double-minded, that doubt in their heart and say,
These things we heard of old in the days of our fathers also, yet we have
waited day after day and have seen none of them. Ye fools! compare
yourselves unto a tree; take a vine. First tt sheddeth tts leaves, then a
shoot cometh, after this a sour berry, then a full ripe grape. So likewise
My people had tumults and affiictions: but afterward they shall receive
good things. Wherefore, my brethren, let us not be double-minded but
endure patiently in hope, that we may also obtain our reward. or
faithful is He that promised to pay to each man the recompense of his
works. If therefore we shall have wrought righteousness in the sight of ©
God, we shall enter into His kingdom and shall receive the promises
which ear hath not heard nor eye seen, neither hath tt entered into the
heart of man.

12. Let us therefore await the kingdom of God betimes in love
and righteousness, since we know not the day of God’s appearing. For
the Lord Himself, being asked by a certain person when His kingdom
would come, said, When the two shall be one, and the outside as the
inside, and the male with the female, neither male nor female. Now the
two are one, when we speak truth among ourselves, and in two bodies
there shall be one soul without dissimulation. And by the outside as the
inside He meaneth this: by the inside He meaneth the soul and by the
outside the body. Therefore in like manner as thy body appeareth, so
also let thy soul be manifest in its good works. And by the male with
the female, neither male nor female, He meaneth this; that a brother
seeing a sister should have no thought of her as of a female, and that
a sister seeing a brother should not have any thought of him as of a
male. These things if ye do, saith He, the kingdom of my Father
shall come.

BY AN UNKNOWN AUTHOR. gt

12. Therefore, brethren, let us repent forthwith. Let us be sober
unto that which is good: for we are full of much folly and wickedness.
Let us wipe away from us our former sins, and let us repent with our
whole soul and be saved. And let us not be found men-pleasers.
Neither let us desire to please one another only, but also those men
that are without, by our righteousness, that the Name be not blasphemed
by reason of us. For the Lord saith, Avery way My Name ts blasphemed
among all the Gentiles; and again, Woe unto him by reason of whom My
Name is blasphemed. Wherein is it blasphemed? In that ye do not
the things which I desire. For the Gentiles, when they hear from our
mouth the oracles of God, marvel at them for their beauty and great-
ness; then, when they discover that our works are not worthy of the
words which we speak, forthwith they betake themselves to blasphemy,
saying that it is an idle story and a delusion. For when they hear from
us that God saith, /¢ zs xo thank unto you, if ye love them that love you,
but this is thank unto you, tf ye love your enemies and them that hate you;
when they hear these things, I say, they marvel at their exceeding good-
ness ; but when they see that we not only do not love them that hate
us, but not even them that love us, they laugh us to scorn, and the
Name is blasphemed.

14. Wherefore, brethren, if we do the will of God our Father, we
shall be of the first Church, which is spiritual, which was created before
the sun and moon; but if we do not the will of the Lord, we shall be of
the scripture that saith, Wy house was made a den of robbers. So there-
fore let us choose rather to be of the Church of life, that we may be
saved. And I do not suppose ye are ignorant that the living Church is
the body of Christ: for the scripture saith, God made man, male and
Jemale. The male is Christ and the female is the Church. And the
Books and the Apostles plainly declare that the Church existeth not
now for the first time, but hath been from the beginning: for she was
spiritual, as our Jesus also was spiritual, but was manifested in the last
days that -He might save us. Now the Church, being spiritual, was
manifested in the flesh of Christ, thereby showing us that, if any of us
guard her in the flesh and defile her not, he shall receive her again in
the Holy Spirit: for this flesh is the counterpart and copy of the spirit.
No man therefore, when he hath defiled the copy, shall receive the
original for his portion. This therefore is what He meaneth, brethren ;
Guard ye the flesh, that ye may partake of the spirit. But.if we say
that the flesh is the Church and the spirit is Christ, then he that hath

92 AN ANCIENT HOMILY

dealt wantonly with the flesh hath dealt wantonly with the Church.
Such an one therefore shall not partake of the spirit, which is Christ.
So excellent is the life and immortality which this flesh can receive as
its portion, if the Holy Spirit be joined to it. No man can declare or
tell those things which the Lord hath prepared for His elect.

15. NowI do not think that I have given any mean counsel re-
specting continence, and whosoever performeth it shall not repent
thereof, but shall save both himself and me his counsellor. For it is no
mean reward to convert a wandering and perishing soul, that it may be
saved. For this is the recompense which we are able to pay to God
who created us, if he that speaketh and heareth both speak and hear
with faith and love. Let us therefore abide in the things which we
believed, in righteousness and holiness, that we may with boldness ask
of God who saith, Whiles thou art still speaking I will say, Behold, I am
here. For this word is the token of a great promise: for the Lord saith
of Himself that He is more ready to give than he that asketh to ask.
Seeing then that we are partakers of so great kindness, let us not grudge
ourselves the obtaining of so many good things. For in proportion as
the pleasure is great which these words bring to them that have per-
formed them, so also is the condemnation great which they bring to
them that have been disobedient.

16. Therefore, brethren, since we have found no small opportunity
for repentance, seeing that we have time, let us turn again unto God that
called us, while we have still One that receiveth us. For if we bid fare-
well to these enjoyments and conquer our soul in refusing to fulfil its
evil lusts, we shall be partakers of the mercy of Jesus. . But ye know
that the day of judgment cometh even now as a burning oven, and the
powers of the heavens shall melt, and all the earth as lead melting on the
fire, and then shall appear the secret and open works of men. <Alms-
giving therefore is a good thing, even as repentance from sin. Fasting
is better than prayer, but almsgiving than both. And Jove covereth a
multitude of sins, but prayer out of a good conscience delivereth from
death. Blessed is every man that is found full of these. For alms-
giving lifteth off the burden of sin.

17. Let us therefore repent with our whole heart, lest any of us
perish by the way. For if we have received commands, that we should
make this also our business, to tear men away from idols and to in-
struct them, how much more is it wrong that a soul which knoweth
God already should perish! Therefore let us assist one another, that

BY AN UNKNOWN AUTHOR. 93

we may also lead the weak upward as touching that which is good, to
the end that we all may be saved: and let us convert and admonish
one another. And let us not think to give heed and believe now only,
while we are admonished by the presbyters; but likewise when we
have departed home, let us remember the commandments of the Lord,
and not suffer ourselves to be dragged off the other way by our worldly
lusts ; but coming hither more frequently, let us strive to go forward in
the commands of the Lord, that we all having the same mind may be
gathered together unto life. For the Lord said, 7 come to gather together
all the nations, tribes, and languages. Herein He speaketh of the day
of His appearing, when He shall come and redeem us, each man
according to his works. Amd the unbelievers shail see His glory and
His might: and they shall be amazed when they see the kingdom of
the world given to Jesus, saying, Woe unto us, for Thou wast, and we
knew it not, and believed not ; and we obeyed not the presbyters when
they told us of our salvation. And Their worm shall not die, and their
γε shall not be quenched, and they shall be for a spectacle unto all flesh.
He speaketh of that day of judgment, when men shall see those among
us that lived ungodly lives and dealt falsely with the commandments of
Jesus Christ. But the righteous, having done good and endured tor-
ments and hated the pleasures of the soul, when they shall behold them
that have done amiss and denied Jesus by their words or by their
deeds, how that they are punished with grievous torments in un-
quenchable fire, shall give glory to God, saying, There will be hope for
him that hath served God with his whole heart.

18. Therefore let us also be found among those that give thanks,
among those that have served God, and not among the ungodly that
are judged. For I myself too, being an utter sinner and not yet
escaped from temptation, but being still amidst the engines of the ,
devil, do my diligence to follow after righteousness, that I may prevail
so far at least as to come near unto it, while I fear the judgment to
come. :

19. Therefore, brothers and sisters, after the God of truth hath
been heard, I read to you an exhortation to the end that ye may
give heed to the things which are written, so that ye may save both
yourselves and him that readeth in the midst of you. For I ask of you
as a reward that ye repent with your whole heart, and give salvation
and life to yourselves. For doing this we shall set a goal for all the
young who desire to toil in the study of piety and of the goodness of

94 AN ANCIENT HOMILY.

God. And let us not be displeased and vexed, fools that we are, when-
soever any one admonisheth us and turneth us aside from unrighteous-
ness unto righteousness. For sometimes while we do evil things, we
perceive it not by reason of the double-mindedness and unbelief which
is in our breasts, and we are darkened in our understanding by our vain
lusts. Let us therefore practise righteousness that we may be saved
unto the end. Blessed are they that obey these ordinances. Though
they may endure affliction for a short time in the world, they will gather
the immortal fruit of the resurrection. Therefore let not the godly be
grieved, if he be miserable in the times that now are: a blessed time
awaiteth him. He shall live again in heaven with the fathers, and shall
have rejoicing throughout a sorrowless eternity.

20, Neither suffer ye this again to trouble your mind, that we see
the unrighteous possessing wealth, and the servants of God straitened.
‘Let us then have faith, brothers and sisters. We are contending in the
lists of a living God; and we are trained by the present life, that we
may be crowned with the future. No righteous man hath reaped fruit
quickly, but waiteth for it. For if God had paid the recompense of
the righteous speedily, then straightway we should have been training
ourselves in merchandise, and not in godliness ; for we should seem to
be righteous, though we were pursuing not that which is godly, but
that which is gainful. And for this cause Divine judgment overtaketh
a spirit that is not just, and loadeth it with chains.

To the only God invisible, the Father of truth, who sent forth unto
us the Saviour and Prince of immortality, through whom also He made
manifest unto us the truth and the heavenly life, to Him be the glory
for ever and ever. Amen.

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THE EPISTLES OF S. IGNATIUS.

HESE seven epistles were written in the early years of the second

century, when the writer was on his way from Antioch to Rome,
having been condemned to death and expecting to be thrown to the
wild beasts in the amphitheatre on his arrival. They fall into two
‘groups, written at two different halting-places on his way. ‘The letters
to the Ephesians, Magnesians, Trallians, and Romans, were sent from
Smyrna, while Ignatius was staying there and was in personal com-
munication with Polycarp the bishop. The three remaining letters, to
the Philadelphians, to the Smyrnzans, and to Polycarp, were written at
a subsequent stage in his journey, at A/exandria Troas, where again he
halted for a time, before crossing the sea for Europe. The place of
writing in every case is determined from notices in the epistles them-
selves.

The order in which they are printed here is the order given by
Eusebius (H. £. iii. 36). Whether he found them in this order in his
manuscript, or whether he determined the places of writing (as we
might determine them) from internal evidence and arranged the epistles
accordingly, may be questioned. So arranged, they fall into two groups,
according to the place of writing. The letters themselves however
contain no indication of their chronological order in their respective
groups ; and, unless Eusebius simply followed his manuscript, he must
have exercised his judgment in the sequence adopted in each group,
e.g. Ephesians, Magnesians, Trallians, and Romans.

The two groups, besides having been written at different places, are —
separated from each other by another distinctive feature. All the
epistles written from Smyrna are addressed to churches which he had
not visited in person but knew only through their delegates. On the

AP. FATH. 7

98 THE EPISTLES OF 5. IGNATIUS.

other hand all the epistles written from Troas are addressed to those,
whether churches (as in the case of the Philadelphians and Smyrnzans)
or individuals (as in the case of Polycarp), with whom he had already
held personal communication at some previous stage in his journey.

At some point in his journey (probably Laodicea on the Lycus),
where there was a choice of roads, his guards selected the northern road
through Philadelphia and Sardis to Smyrna’. If they had taken the
southern route instead, they would have passed in succession through
Tralles, Magnesia, and Ephesus, before they reached their goal. It is
probable that, at the point where the roads diverged, the Christian
brethren sent messengers to the churches lying on the southern .road,
apprising them of the martyr’s destination; so that these churches
would despatch their respective delegates without delay, and thus they
would arrive at Smyrna as soon as, or even before, Ignatius himself.

The first group then consists of letters to these three churches,
whose delegates had thus met him at Smyrna, together with a fourth to
the Roman Christians apprising them of his speedy arrival among
them—this last probably having been called forth by some opportunity
(such as was likely to occur at Smyrna) of communicating with the
metropolis. The three are arranged in a topographical order (Ephesus,
Magnesia, Tralles) according to the distances of these cities from
Smyrna, which is taken as the starting-point.

The second group consists of a letter to the Philadelphians whom he
had visited on his way to Smyrna, and another to the Smyrnzans with
whom he had stayed before going to Troas, together with a third to his
friend Polycarp closing the series.

The order however in the Greek ms and in the versions (so far as
it can be traced) is quite different, and disregards the places of writing.

In these documents they stand in the following order :

I. Smyrnezans 5. Philadelphians
2. Polycarp 6. Trallians
3. Ephesians 7. Romans.

4. Magnesians

This sequence is consistent with the supposition that we have here
the collection of the martyr’s letters made at the time by Polycarp,
who writing to the Philippians says ‘The Epistles of Ignatius which
were sent to us by him, and others as many as we had with us, we send

1 See the map facing p. 97.

THE SEVEN EPISTLES. 99

to you, even as ye directed: they are subjoined to this letter’ (§ 13).
But though this order, which is given in the documents, has high claims
for consideration as representing the earliest form of the collected
epistles, I have substituted the chronological arrangement of Eusebius
as more instructive for purposes of continuous reading.

Our documents are as follows.

1. The Manuscript of the Greek Original (G), the famous Medicean
MS at Florence, from which Voss published the edztio princeps in 1646.
It is incomplete at the end, and does not contain the Epistle to the
Romans. If this ms had been, as Turrianus described it, ‘ emendatissi-
mus’, we should have had no further trouble about the text. But since
this is far from being the case, the secondary authorities are of the
highest moment in settling the readings.

2. Among these the Zatin Version (L) holds the first place, as
being an extremely literal rendering of the original. The history of this
version is especially interesting to Englishmen. It was discovered by
Ussher in English libraries in two mss, one of which has been since lost,
and was given to the world by him in 1644. It was certainly translated
in England, probably by Robert Grosseteste, Bishop of Lincoln (c. a.p.
1250), or his immediate circle. It exhibits a much purer form of the
text, being free from several corruptions and a few interpolations and
omissions which disfigure the Greek. At the same time however it is
clear, both from the contents of the collection and from other indi-
cations, that this version was translated from a Greek ms of the same
type as the extant Greek ms; and therefore its value, as a check upon
the readings of this Ms, is limited. Whenever GL coincide, they must
be regarded as one witness, not as two.

3. The Syriac Version (S) would therefore have been invaluable as
an independent check, if we had possessed it entire, since it cannot
have been made later than the fourth or fifth century, and would have
exhibited the text much nearer to the fountain-head than either the
Greek or the Latin. Unfortunately however only a few fragments
(S,, 8. S,, 5,) belonging to this version are preserved. But this defect
is made up to a considerable extent in two ways. first. We havea
rough Adridgment or Collection of Excerpts (3%) from this Syriac Version

100 THE EPISTLES OF S. IGNATIUS.

for three epistles (Ephesians, Romans, Polycarp) together with a frag-
ment of a fourth (Trallians), preserving whole sentences and even
paragraphs in their original form or with only slight changes. Secondly.
There is extant also an Armenian Version (A) of the whole, made from
the Syriac (S). This last however has passed through so many vicissi-
tudes, that it is often difficult to discern the original Greek reading
underlying its tertiary text. It will thus be seen that AX have no inde-
pendent authority, where S is otherwise known, and that SAS must be
regarded as one witness, not as three.

4. There is likewise extant a fragment of a Coptic Version (C), in
the Sahidic (Thebaic) dialect of the Egyptian language, comprising» the
first six chapters of the Epistle to the Smyrnzans, besides the end of the
spurious Epistle to Hero. ‘The date of this version is uncertain, though
probably early; but the text appears to be quite independent of our
other authorities, and it is therefore much to be regretted that so little
is preserved.

5. Another and quite independent witness is the Greek Text of
the Long Recension (g) of the Ignatian Epistles. This Long Recension
consists of the seven genuine Epistles but interpolated throughout,
together with six additional Epistles (Mary to Ignatius, Ignatius to Mary,
to the Tarsians, to the Philippians, to the Antiochenes and to Hero).
The Latin Version (1) of the Long Recension has no independent
value, and is only important as assisting in determining the original
form of this recension. ‘The practice of treating it as an independent
authority is altogether confusing. The text of the Long Recension,
once launched into the world, had its own history, which should be kept
quite distinct from that of the genuine Epistles of Ignatius. For the
purpose of determining the text of the latter, we are only concerned with
its original form. ;

The Long Recension was constructed by some unknown author,
probably in the latter half of the fourth century, from the genuine
Ignatian Epistles by interpolation, alteration, and omission. If there-
fore we can ascertain in any given passage the Greek text of the genuine
epistles which this author had before him, we have traced the reading
back to an earlier point in the stream than the direct Greek and Latin
authorities, probably even than the Syriac Version. This however it is
not always easy to do, by reason of the freedom and capriciousness of
the changes. No rule of universal application can be laid down. But
the interpolator is obviously much more given to change at some times

THE SEVEN EPISTLES. IOI

than at others; and, where the fit is upon him, no stress can be laid on
minor variations. On the other hand, where he adheres pretty closely
to the text of the genuine Ignatius, as for instance through great parts
of the Epistles to Polycarp and to the Romans, the readings of this
recension deserve every consideration.

Thus it will be seen that though this witness is highly important,
because it cannot be suspected of collusion with other witnesses, yet it
must be subject to careful cross-examination, before the truth under-
lying its statements can be ascertained.

6. Besides manuscripts and versions, we have a fair number of
Quotations, of which the value will vary according to their age and
independence.

From the above statement it will be seen that, though each authority
separately may be regarded as more or less unsatisfactory, yet, as they
are very various in kind, they act as checks one upon another, the
one frequently supplying just that element of certainty which is lacking
to the other, so that the result is fairly adequate. Thus A will often give
what g withholds, and conversely. Moreover it will appear from what
has been said that a combination of the secondary and capricious
authorities must often decide a reading against the direct and primary.
For instance, the combination Ag is, as a rule, decisive in favour of a
reading, as against the more direct witnesses GL, notwithstanding that
A singly, or g singly, is liable to any amount of aberration, though in
different directions.

The foregoing account applies to six out of the seven letters.
The text of the Zpzstle to the Romans has had a distinct history and is
represented by separate authorities of its own. This epistle was at
an early date incorporated into the Antiochene Acts of Martyrdom of
Ignatius, and thus dissociated from the other six. In its new con-
nexion, it was disseminated and translated separately. It so happens
that the Greek mss which contain this epistle (the Colbertine, 18
S. Sab., and 519 Sim.) are even less satisfactory than the Greek Ms of
the other six (the Medicean); but on the other hand we have more than
compensation for this inferiority in the fact that the Acts of Martyrdom
(with the incorporated epistle) were translated independently both into
Syriac (S,,) and into Armenian (A,,); and these two versions, which are
extant, furnish two additional authorities for the text. Moreover the
Metaphrast, who compiled his Acts of Ignatius from this and another

102 THE EPISTLES OF 5. IGNATIUS.

Martyrology, has retained the Epistle to the Romans in his text,
though in an abridged and altered form.

From this account it will be seen that the authorities for the Epistle
to the Romans fall into three classes.

(1) Those authorities, which contain the epistle as part of the
Martyrology. These are the Greek (G), the Latin (L), the Syriac
(S,.), and the Armenian (A,,), besides the Metaphrast (M). These
authorities however are of different values. When the epistle was first
incorporated in the Acts of Martyrdom, it still preserved a compara-
tively pure form. When it has arrived at the stage in which it appears
in the extant Greek ms (G), it is very corrupt. In this last form,
among other corruptions, it exhibits interpolations and alterations which
have been introduced from the Long Recension (g). The ms used by
the Metaphrast exhibited a text essentially the same as that of G.

(2) The independent Syriac Version (S) of which only a few
fragments remain, but which is represented, as before, by the Syriac
Abridgment (%) and the Armenian Version (A).

(3) The Long Recension (g), which in great parts of this epistle
keeps close to the text of the original Ignatius.

Though the principles on which a text of the Seven Epistles should
be constructed are sufficiently obvious, they have been strangely over-
looked.

The first period in the history of the text of the genuine Ignatius
commences with the publication of the Latin Version by Ussher (1644),
and of the Greek original by Isaac Voss (1646). The Greek of the
Epistle to the Romans was first published by Ruinart (1689). The text
of Voss was a very incorrect transcript of the Medicean ms, and in this
respect subsequent collations have greatly improved on his editio princeps.
But beyond this next to nothing was done to emend the Greek text.
Though some very obvious corrections are suggested by the Latin
Version, these were either neglected altogether by succeeding editors
or were merely indicated by them in their notes without being intro-
duced into the text. There was the same neglect also of the aid
which might have been derived from the Long Recension. Moreover

THE SEVEN EPISTLES. 103

the practice of treating the several Mss and the Latin Version of the
Long Recension independently of one another and recording them
co-ordinately with the Greek and Latin of the genuine Ignatius (instead
of using them apart to ascertain the original form of the Long Recen-
sion, and then employing the text of this Recension, when thus
‘ascertained, as a single authority) threw the criticism of the text into
great confusion. Nor was any attention paid to the quotations, which
in several instances have the highest value. Hence it happened that
during this period which extended over two centuries from Voss to
Hefele (ed. 1, 1839; ed. 3, 1847) and Jacobson (ed. 1, 1838; ed. 3,
1847) inclusive, nothing or next to nothing (beyond the more accurate
collation of the Medicean ms) was done for the Greek text.

The second period dates from the publication of the Oriental
versions—the Syriac Abridgment with the Syriac Fragments by
Cureton (184 5, 1849), and the Armenian Version by Petermann (1849)*.
New materials of the highest value were thus placed in the hands of
critics; but, notwithstanding the interest which the Ignatian question
excited, nearly thirty years elapsed before any proper use was'made
of them. In some cases the failure was due, at least in part, to a false
solution of the Ignatian question. ‘The text of Bunsen (1847), Cureton
(1849), and Lipsius (1859), which started from the assumption that
the Syriac Abridgment represented the genuine Ignatius, must neces-
sarily have foundered on this rock, even if the principles adopted had
been sound in other respects. Petermann and Dressel (1857) however
maintained the priority of the Seven Epistles of the Vossian text to the
Three of the Curetonian; and so far they built upon the true basis.
But Petermann contented himself with a casual emendation of the text
here and there from the versions; while Dressel’ neglected them
altogether. Jacobson (ed. 4, 1863) and Hefele (ed. 4, 1855) also,
in their more recent editions which have appeared since the Oriental
versions were rendered accessible, have been satisfied with recording
some of the phenomena of these versions in their notes without apply-
ing them to the correction of the text, though they also were un-
hampered by the false theory which maintained the priority of the
Curetonian Abridgment. It was reserved for the most recent editors,
Zahn (1876), and Funk (1878), to make use of all the available materials

1 The editio princeps of the Armenian was published at Constantinople in 1783:
but this version was practically unknown to scholars until Petermann’s edition ap-
peared.

104 THE EPISTLES OF S. IGNATIUS.

and to reconstruct the text for the first time on sound and intelligible
principles.

The text which I have given was constructed independently of both
these editions, and before I had seen them, but the main principles are
the same. Indeed these principles must be sufficiently obvious to those
who have investigated the materials with any care. In the details
however my views frequently differ from theirs, as must necessarily be
the case with independent editors; and in some respects I have had
the advantage of more complete or more accurate materials than were
accessible to them.

TO THE EPHESIANS. 105

ΠΡΟΣ ΈΦΕΣΙΟΥΣ,

? / f
ἼἸΓΝΑΤΙΟΣ, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν μεγέθει
a \ / a 4 \ > / 3
Θεοῦ πατρὸς πληρώματι, τῇ προωρισμένῃ πρὸ αἰώνων εἶναι
ὃ \ \ > δό “4 v ¢€ έ vy
ta παντὸς εἰς δόξαν παράμονον ἄτρεπτον, ἡνωμένῃ Kal ἐκλε-
. , ? U > eee. , a \ \? a
λεγμένῃ ἐν πάθει ἀληθινῷ ἐν θελήματι Tod πατρὸς καὶ Inood
an “ “ ε A a > / “Ὁ > / a
Χριστοῦ τοῦ Θεοῦ ἡμῶν, TH ἐκκλησίᾳ τῇ ἀξιομακαρίστῳ TH
οὔσῃ ἐν ᾿Εφψέέσῳ [τῆς ᾿Ασίας], πλεῖστα ἐν ᾿Τησοῦ Χριστῷ καὶ
/ a
ἐν ἀμώμῳ χαρᾷ χαίρειν.
lal lal / v
I. ᾿Αποδεξάμενος [ὑμῶν] ἐν Θεῷ τὸ πολυαγάπητον ὄνομα,
«Ὁ / / ? / ᾿ a \ / \ /
ὃ κέκτησθε φύσει [ἐν γνώμῃ ὀρθῇ καὶ] δικαίᾳ κατὰ πίστιν
\ 3 / > a ? fal A “Ὁ ς a \
καὶ ἀγάπην ἐν Χριστῷ Ἰησοῦ τῷ σωτῆρι ἡμῶν: μιμηταὶ
a a \
ὄντες Θεοῦ, ἀναζωπυρήσαντες ἐν αἵματι Θεοῦ, TO συγγενικὸν
» / % 7 » , \ /
ἔργον τελείως amnpticate: 2. ἀκούσαντες yap δεδεμένον
bd \ / ς \ a mn) Sr ιν \ / !
ἀπὸ Συρίας ὑπὲρ τοῦ κοινοῦ ὀνόματος καὶ ἐλπίδος, ἐλπίζοντα
A a ¢ - a ε el 7 \
τῇ προσευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ
fal rn »Β - a /
τοῦ ἐπιτυχεῖν δυνηθῶ μαθητὴς εἶναι, ἱστορῆσαι ἐσπουδάσατε.
3 \ Ψ \ 7 ς Ἂ > ba 2 An ’
3. ἐπεὶ οὖν τὴν πολυπλήθειαν ὑμῶν ἐν ὀνόματι Θεοῦ ἀπεί-
x > 0 / a > ᾽ 3 , LO / ς “A δὲ >
ηφα ἐν ᾿Ονησίμῳ, τῷ ἐπ᾽ ἀγάπῃ ἀδιηγήτῳ, ὑμῶν δὲ [ἐν
\ , Ὗς, 3 aA \ toa
σαρκὶ] ἐπισκόπῳ᾽ ὃν εὔχομαι κατὰ ᾿Ιησοῦν Χριστὸν ὑμᾶς
" a \ , ton Sa fis ς , Ά, Ν 4 ΗΝ
ἀγαπᾶν, καὶ πάντας ὑμᾶς αὐτῷ ἐν ὁμοιότητι εἶναι εὐλογητὸς
\ ε / ς Lal 5 lal
yap ὁ χαρισάμενος ὑμῖν ἀξίοις οὖσιν τοιοῦτον ἐπίσκοπον
κεκτῆσθαι.
\ \ a a
I]. Περὶ δὲ τοῦ συνδούλου μου Βούρρου τοῦ κατὰ Θεὸν
t ¢ ° \ eS
διακόνου ὑμῶν [καὶ] ἐν πᾶσιν εὐλογημένου, εὔχομαι παρα-
a 7 \ > \ ς a a
μεῖναι αὐτὸν εἰς τιμὴν ὑμῶν Kal τοῦ ἐπισκόπου. καὶ Kpdxos
\ ¢ 4 Aw al
δὲ ὁ Θεοῦ ἄξιος καὶ ὑμῶν, dv ἐξεμπλάριον τῆς ἀφ᾽ ὑμῶν

» , 3 li \ ῇ paa4 ς \ Be). &
QYATNS ἀπέλαβον, κατα ππαντὰ μὲ ἀνέπαυσεν, WS καὶ AVTOV

106 THE EPISTLE OF 5. IGNATIUS [11

ε an “Ὁ
ὁ πατὴρ Ἰησοῦ Χριστοῦ ἀναψύξαι, ἅμα ᾿Ονησίμῳ καὶ
Βούρρῳ καὶ Εὔπλῳ καὶ Φρόντωνι, δι᾿ ὧν πάντας ὑμᾶς κατὰ
3 U 1 τ > / ς a ὃ \ , >/ »
ἀγάπην εἶδον: 2. ὀναίμην ὑμῶν διὰ παντός, ἐάνπερ ἄξιος
> f s > 4 “ , ὃ / 3 “
ὦ. πρέπον οὖν ἐστιν κατὰ πάντα τρόπον δοξάζειν ᾿Ἰησοῦν
\ \ , ς Lon 4 > “ ς a
Χριστὸν τὸν δοξάσαντα ὑμᾶς ἵνα ἐν μιᾷ ὑποταγῇ κατηρ-
τισμένοι, ὑποτασσόμενοι τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ,
\ > ς ‘
κατὰ πάντα ἦτε ἡγιασμενοι.
3 -“ /
III. Ov διατάσσομαι ὑμῖν, ὡς ὧν TU εἰ yap καὶ δέδεμαι
lal Μ > n : fal
ἐν τῷ ὀνόματι, οὔπω ἀπήρτισμαι ἐν Ἰησοῦ Χριστῷ νῦν
Ν 3 \ Ν “ θ Uy \ rN σία, ς
[γὰρ] ἀρχὴν ἔχω τοῦ μαθητεύεσθαι καὶ προσλαλῶ ὑμῖν as
συνδιδασκαλίταις μου ἐμὲ γὰρ ἔδει ὑφ᾽ ὑμῶν ὑπαλειφθῆναι
΄ θ / ς A θ / 2 Ar’ 3 \ ς
πίστει, νουθεσίᾳ, ὑπομονῇ, μακροθυμίᾳ. 2. a ἐπεὶ ἡ
3 a - lal \ a A
ἀγάπη οὐκ ἐᾷ με σιωπᾶν περὶ ὑμῶν, διὰ τοῦτο προέλαβον
val «ς / “Ὁ A fa!
παρακαλεῖν ὑμᾶς, ὕπως συντρέχητε TH γνώμῃ TOD Θεοῦ. καὶ
\ 3 a / \ 3 / e - a a \
4p Ἰησοῦς eres TO oi φόῤμῃ ἡμῶν ζῆν, τοῦ πατρὸς
ἡ γνώμη, ὡς καὶ οἱ ἐπίσκοποι οἱ κατὰ τὰ πέρατα ὁρισθέντες
ἐν ᾿1ησοῦ Χριστοῦ γνώμῃ εἰσίν.
“ a“ a /
IV. Ὅθεν πρέπει ὑμῖν συντρέχειν τῇ τοῦ ἐπισκόπου
.ὦ fal aA
γνώμῃ" ὅπερ καὶ ποιεῖτε. τὸ yap ἀξιονόμαστον ὑμῶν πρεσ-
7 a a “ὦ a
βυτέριον, τοῦ Θεοῦ ἄξιον, οὕτως συνήρμοσται TO ἐπισκόπῳ
id ὃ \ θ / ὃ ‘ n > A ε / ¢€ A \
ὡς χορδαὶ κιθάρᾳ. διὰ τοῦτο ἐν TH ὁμονοίᾳ ὑμῶν Kal συμ-
, 3 ἢ Ἴ a x. \ 16 \ ς > »+ ὃ
dove ἀγάπῃ Ἰησοῦς Χριστὸς ἄδεται. 2. καὶ οἱ KaT ἄνδρα
δὲ \ 7 θ Pils. , v rR / a Θεοῦ
ἐ χορὸς γίνεσθε, ἵνα σύμφωνοι ὄντες ἐν ὁμονοίᾳ, χρῶμα Θεοῦ
/ > Cif vw > a a ᾿ a A
λαβόντες, ἐν ἑνότητι ᾷἄδητε ἐν φωνῇ μιᾷ διὰ ᾿Ιησοῦ Χριστοῦ
a PO Cua TR: , 1 VUE: , ὃ MBA. ὁ 3
τῷ πατρί, ἵνα ὑμῶν καὶ ἀκούσῃ καὶ ἐπυιγινώσκῃ, δι’ ὧν εὖ
, I v a ec an ’ an ,
πράσσετε, μέλη ὄντας τοῦ υἱοῦ αὐτοῦ. χρήσιμον οὖν ἐστιν
ch OB 3 ᾽ / ec. 7 . i n rs
ὑμᾶς ἐν ἀμώμῳ ἑνότητι εἶναι, ἵνα καὶ Θεοῦ πάντοτε μετέχητε.
> \ \ A
V. Ee yap ἐγὼ ἐν μικρῷ χρόνῳ τοιαύτην συνήθειαν
\ 5 > f ἡ
ἔσχον πρὸς τὸν ἐπίσκοπον ὑμῶν, οὐκ ἀνθρωπίνην οὖσαν ἀλλὰ
/ ; Lol fal
πνευματικήν, πόσῳ μᾶλλον ὑμᾶς μακαρίζω τοὺς ἀνακεκρα-
͵ τ ¢ ς 3 / 5 la) a“
μένους οὕτως, ὡς ἡ ἐκκλησία ᾿Ιησοῦ Χριστῷ καὶ ws ᾿Ιησοῦς
\ 1 U
Χριστὸς τῷ πατρί, ἵνα πάντα ἐν ἑνότητι σύμφωνα 7H. 2. μη-
\ / >\ t s \ “
Seis πλανάσθω' ἐὰν μή τις ἢ ἐντὸς τοῦ θυσιαστηρίου, ὕστε-
~ a wv n nA
ρεῖται τοῦ ἄρτου [Tod Θεοῦ]. εἰ yap ἑνὸς καὶ δευτέρου

γα] TO THE EPHESIANS. 107

\ » , n / an
προσευχὴ τοσαύτην ἰσχὺν ἔχει, πόσῳ μᾶλλον 7H TE τοῦ
A wey, ΕΣ \ 2 ,
ἐπισκόπου Kal πάσης τῆς ἐκκλησίας. 3. ὁ οὖν μὴ ἐρχόμενος
ἐπὶ τὸ αὐτὸ οὗτος ἤδη ὑπερηφανεῖ καὶ ἑαυτὸν διέκρινεν" Prov. iii.
ς , ε 34.
γέγραπται γάρ, ὑπερηφάνοιο ὁ Θεὸς ANTITACCETAL σπου-Ὶ Pet. ν. 5.
δάσωμεν οὖν μὴ ἀντιτάσσεσθαι τῷ ἐπισκόπῳ, ἵνα ὦμεν Θεοῦ JRMEETE
ὑποτασσόμενοι.
al /
VI. Καὶ ὅσον βλέπει τις συγῶντα ἐπίσκοπον, πλειόνως
5 \ / “ \ «Ὁ / ς > / >
αὐτὸν φοβείσθω. πάντα yap ὃν πέμπει ὃ οἰκοδεσπότης εἰς
a ς a \ / Le | 2
ἰδίαν οἰκονομίαν, οὕτως δεῖ ἡμᾶς αὐτὸν δέχεσθαι, ὡς αὐτὸν cf. 8. John
\ 7 \ 5 4. ἡ , ς ψ τς 4 ΧΙ]. 20.
τὸν πέμψαντα. τὸν οὖν ἐπίσκοπον δηλονότι ὡς αὐτὸν τὸν
A ΄ > ς
Κύριον δεῖ προσβλέπειν. 2. αὐτὸς μὲν οὖν ᾿Ονήσιμος virepe-
a ¢ “ \ εἰ A > / ΥΩ , τα. /
παινεῖ ὑμῶν τὴν ἐν Θεῷ εὐταξίαν, ὅτι πάντες κατὰ ἀλήθειαν
ζῆτε καὶ ὅτι ἐν ὑμῖν οὐδεμία αἵρεσις κατοικεῖ: ἀλλ᾽ οὐδὲ
> 7 / 7, x AUS fa) a - aA b]
_dxoveré τινος πλέον ἢ περὶ ᾿Ιησοῦ Χριστοῦ λαλοῦντος ἐν
ἀληθείᾳ. ᾿
A \
VII. Eis@acw yap τινες δόλῳ πονηρῷ τὸ ὄνομα περι-
φέρειν, ἄλλα τινὰ πράσσοντες ἀνάξια Θεοῦ" ovs δεῖ ὑμᾶς ὡς
\ al A
θηρία ἐκκλίνειν" εἰσὶν yap κύνες λυσσῶντες, λαθροδῆκται,
t n « al
ods δεῖ ὑμᾶς φυλάσσεσθαι ὄντας δυσθεραπεύτους. 2. εἷς
ἰατρός ἐστιν, σαρκικὸς καὶ πνευματικός, γεννητὸς καὶ ἀγέννη-
ῇ
τος, ἐν ἀνθρώπῳ Θεός, ἐν θανάτῳ fw ἀληθινή, καὶ ἐκ
Μαρίας καὶ ἐκ Θεοῦ, πρῶτον παθητὸς καὶ τότε. ἀπαθής,
> n \ ε U e Ἂ
Ἰησοῦς Χριστὸς ὁ Κύριος ἡμῶν.
\ S ς cal
VIII. Μὴ οὖν τις ὑμᾶς ἐξαπατάτω, ὥσπερ οὐδὲ ἐξα-
a ld Μ na
πατῶσθε, ὅλοι ὄντες Θεοῦ. ὅταν γὰρ μηδεμία ἐπιθυμία
» c A ε / ς al
ἐνήρεισται ἐν ὑμῖν ἡ δυναμένη ὑμᾶς βασανίσαι, ἄρα κατὰ
a / ς a a
Θεὸν ζῆτε. περίψημα ὑμῶν καὶ ἁγνίζομαι ὑμῶν ᾿Εφεσίων
> / n / al 2A e \ \
ἐκκλησίας τῆς διαβοήτου τοῖς αἰῶσιν. 2. οἱ capKixol τὰ
> U
πνευματικὰ πράσσειν ov δύνανται οὐδὲ of πνευματικοὶ τὰ
ef δὲ c ί \ A > / SON) LE) 9
σαρκικά, ὥσπερ οὐδὲ ἡ πίστις τὰ τῆς ἀπιστίας οὐδὲ ἡ ἀπι-
\ \ a
στία τὰ τῆς πίστεως. ἃ δὲ Kal κατὰ σάρκα πράσσετε, ταῦτα
δι > a \
πνευματικά ἐστιν᾽ ἐν Ἰησοῦ yap Χριστῷ πάντα πράσσετε.
vii. 2 ἐν ἀνθρώπῳ Θεός] Fathers [A]; ἐν σαρκὶ “γενόμενος Θεός GL sal. og.
ἐν θανάτῳ ζωὴ ἀληθινή] Fathers [A]; ἐν ἀθανάτῳ ζωῇ ἀληθινῇ GL; al. δ.

Col. i. 23.

108 THE EPISTLE OF S. IGNATIUS [1x

IX. Ἔγνων δὲ παροδεύσαντάς τινας ἐκεῖθεν, ἔχοντας
\ iv ck > 27 A eS eT ,
κακὴν διδαχήν᾽ οὃς οὐκ εἰάσατε σπεῖραι εἰς ὑμᾶς, βύσαντες
Α 4 > \ δέ θ \ / ς > 5 Ale
Ta ὦτα εἰς TO μὴ παραδέξασθαι τὰ σπειρόμενα ὑπ᾽ αὐτῶν
ς Μ / a“ f > 3 \ nr
ὡς ὄντες λίθοι ναοῦ “προητοιμασμένοι εἰς οἰκοδομὴν Θεοῦ
7 3 f > NEE 5 ὃ \ A a 5] a
πατρός, ἀναφερόμενοι eis τὰ ὕψη διὰ τῆς μηχανῆς ᾿Ιησοῦ
Χριστοῦ, ὅς ἐστιν σταυρός, σχοινίῳ χρώμενοι τῷ πνεύματι
τῷ ἁγίῳ' ἡ δὲ πίστις ὑμῶν ἀναγωγεὺς ὑμῶν, ἡ δὲ ἀγάπη
ὁδὸς ἡ ἀναφέρουσα εἰς Θεόν. 2. ἐστὲ οὖν καὶ σύνοδοι
πάντες, θεοφόροι καὶ ναοφόροι, χριστοφόροι, ἁγιοφόροι, κατὰ
πάντα κεκοσμημένοι ἐν ἐντολαῖς ᾿Ιησοῦ Χριστοῦ" οἷς Καὶ
ἀγαλλιώμενος ἠξιώθην, δι’ ὧν γράφω, προσομιλῆσαι ὑμῖν,
\ Lal v4 > a ‘ s οιν 5» Ὁ 3
καὶ συγχαρῆναι ὅτι Kat ἀνθρώπων βίον οὐδὲν ἀγαπᾶτε, εἰ
μὴ μόνον τὸν Θεόν.
X. Καὶ. ὑπὲρ τῶν ἄλλων δὲ ἀνθρώπων ἀδιαλείπτως
, Ψ » \ > > Ὁ“ \ 7 ef
προσεύχεσθε: ἔστιν yap [ἐν] αὐτοῖς ἐλπὶς μετανοίας, ἵνα
“Ὁ / > / 4 > a x 3 lal 7
Θεοῦ τύχωσιν. ἐπιτρέψατε οὖν αὐτοῖς Kav ἐκ τῶν ἔργων
ὑμῖν μαθητευθῆναι. 2. πρὸς τὰς ὀργὰς αὐτῶν ὑμεῖς πραεῖς,
πρὸς τὰς μεγαλορημοσύνας αὐτῶν ὑμεῖς ταπεινόφρονες, πρὸς
τὰς βλασφημίας αὐτῶν ὑμεῖς τὰς προσευχάς, πρὸς τὴν
πλάνην αὐτῶν ὑμεῖς Edpaiol TH πίοτει, πρὸς τὸ ἄγριον αὐτῶν
ὑμεῖς ἥμεροι' μὴ σπουδάζοντες ἀντιμιμήσασθαι αὐτούς.
» \ b] Ὁ ς n Ὁ > U \ \ “Ὁ
3. ἀδελφοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ μιμηταὶ δὲ τοῦ
Κυρίου σπουδάζξωμεν εἶναι, τίς πλέον ἀδικηθῇ, τίς ἀποστε-
A oped a t ς
ρηθῇ, τίς ἀθετηθῇ" ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ
> ¢ A > ᾽ >? / ς / \ i / 2
ἐν ὑμῖν: ἀλλ᾽ ἐν πάσῃ ayveia καὶ σωφροσύνῃ μένετε ἐν
Χριστῷ “Inood σαρκικῶς καὶ πνευματικῶς.
ΧΙ. Ἔσχατοι καιροί. λοιπὸν αἰσχυνθῶμεν, φοβηθώμεν
a fa) a a /
τὴν μακροθυμίαν τοῦ Θεοῦ, iva μὴ ἡμῖν eis κρῖμα γένηται.
ἢ γὰρ τὴν μέλλουσαν ὀργὴν φοβηθῶμεν ἢ τὴν ἐνεστῶσαν
χάριν ἀγαπήσωμεν, ἕν τῶν δύο' μόνον ἐν Χριστῷ ᾿Ιησοῦ
a , \ c; A
εὑρεθῆναι eis TO ἀληθινὸν ζῆν. 2. χωρὶς τούτου μηδὲν ὑμῖν
ix. 1 προητοιμασμένοι] conj. Lightfoot, Markland; πατρὸς (written mpc)

ἡτοιμασμένοι GLA [2]; al. g. 2 κατ᾽ ἀνθρώπων βίον] conj. Lightfoot [g];
κατ᾽ ἄλλον βίον GL; al. A.

xv] TO THE EPHESIANS. 109

7 3 Φ \ \ , \
πρεπέτω, ἐν ᾧ τὰ δεσμὰ περιφέρω, τοὺς πνευματικοὺς pap-
is γένοιτό μος ἀναστῆναι τῇ προσευχῇ ὑμῶν, ἧς

γαρίτας" ἐν ο
/ , ὟΝ ’ 5 A > / 3 / ¢ *~
γένοιτό μοι ἀεὶ μέτοχον εἶναι, iva ἐν κλήρῳ ᾿Ἐφεσίων εὑρεθὼ
τῶν Χριστιανῶν, of καὶ τοῖς ἀποστόλοις πάντοτε συνήνεσαν
ἐν δυνάμει Ἰησοῦ Χριστοῦ.
ΧΙ]. Οἶδα τίς εἰμι καὶ τίσιν γράφω. ἐγὼ κατάκριτος,
δ΄ vn ; tee ie eee , Cm . ῃ
ὑμεῖς ἠλεημένσι ἐγὼ ὑπὸ κίνδυνον, ὑμεῖς ἐστηρυγμένοι.
, ’ > a 3 \ 3 ΄, ,
2. πάροδός ἐστε τῶν εἰς Θεὸν ἀναιρουμένων, Παύλου συμ-
μύσται τοῦ ἡγιασμένου, τοῦ μεμαρτυρημένου, ἀξιομακαρί-
Φ / / ς Ν τον ae ς a ¢ a
στου, οὗ γένοιτό μοι ὑπὸ τὰ ἴχνη εὑρεθῆναι, ὅταν Θεοῦ
> , ae 3 / 3 fal Uy € A > a
ἐπιτύχω ὃς ἐν πάσῃ ἐπιστολῇ μνημονεύει ὑμῶν ἐν Χριστῷ
Ἰησοῦ. .
XIII. Σπουδάζετε οὖν πυκνότερον συνέρχεσθαι εἰς εὐ-
A > , ane \ aA 39 \ \ Ἂν.
χαριστίαν Θεοῦ καὶ εἰς δόξαν ὅταν γὰρ πυκνῶς ἐπὶ τὸ αὐτὸ
͵7ὔ rn e , A n \ /
γίνεσθε, καθαιροῦνται ai δυνάμεις τοῦ Σατανᾶ, καὶ λύεται
ς »» 3 ee A. € / ς A Line / f O07
ὁ ὄλεθρος αὐτοῦ ἐν τῇ ὁμονοίᾳ ὑμῶν τῆς πίστεως. 2. οὐδέν
ἐστιν ἄμεινον εἰρήνης, ἐν ἡ πᾶς πόλεμος καταργεῖται ἐπου-
ρανίων καὶ ἐπιγείων.
XIV. Ὧν οὐδὲν λανθάνει ὑμᾶς, ἐὰν τελείως εἰς ᾿Ιησοῦν
Χριστὸν ἔχητε τὴν πίστιν καὶ τὴν ἀγάπην" ἥτις ἐστὶν ἀρχὴ
nA bie Pee es oe” , , Ee LT BAe Oi o/
ζωῆς καὶ τέλος" ἀρχὴ μὲν πίστις, τέλος δὲ ἀγάπη" τὰ δὲ δύο
ἐν ἑνότητι γενόμενα Θεός ἐστιν, τὰ δὲ ἄλλα πάντα εἰς καλο-
καγαθίαν ἀκόλουθά ἐστιν. 2. οὐδεὶς πίστιν ἐπαγγελλόμενος
ἁμαρτάνει οὐδὲ ἀγάπην κεκτημένος μισεῖ. φὰνερὸν τὸ λέν- S. Matt.
na “ Ἂ y A ΧΙ]. 5
Apon ἀπὸ τοῦ κδρποῦ δύτοῦ᾽ οὕτως οἱ ἐπαγγελλόμενοι Χριστοῦ ἢ “5
> > ὧ “ » θ , > \ A > /
εἶναι, δι’ ὧν πράσσουσιν ὀφθήσονται. ov yap νῦν ἐπαγγελίας
τὸ ἔργον, ἀλλ᾽ ἐν δυνάμει πίστεως ἐάν τις εὑρεθῇ εἰς τέλος.
XV. “Apewov ἐστιν σιωπᾶν καὶ εἶναι ἢ λαλοῦντα μὴ
ςε A
εἶναι" καλὸν τὸ διδάσκειν, ἐὰν ὁ λέγων ποιῇ. εἷς οὖν διδά-
Ν 3. , Ὰἂ fal eee
σκαλος, ὃς εἶπεν καὶ ἐγένετο" καὶ ἃ συγῶν δὲ πεποίηκεν ἄξια Ps, xxxiii.
a t 3 ς ,ὕ ᾽ a ,ὕ > »Ἵ 0.
τοῦ πατρός ἐστιν. 2. ὁ λόγον ᾿Ιησοῦ κεκτημένος ἀληθῶς
, \ Ἂ ς , 3 A 2 U 7 f Φ τὰν 3
δύναται Kal τῆς ἡσυχίας αὐτοῦ ἀκούειν, iva τέλειος 7° ἵνα δι
na > val
ὧν λαλεῖ πράσσῃ Kal δι’ ὧν συγᾷ γινώσκηται. 3. οὐδὲν
,ὔ 3 \ a an
λανθάνει τὸν Κύριον, ἀλλὰ καὶ τὰ κρυπτὰ ἡμῶν ἐγγὺς αὐτῷ

1 Cor. vi.

9, 10.
Gal. v. 21.

t Cor. i. 20.

110 THE EPISTLE OF S. IGNATIUS [xv

ἐστιν. πάντα οὖν ποιῶμεν, ὡς αὐτοῦ ἐν ἡμῖν κατοικοῦντος,
oA S ΕῚ πὶ \ \ ’ \ > 3 ς nw / ¢/ \
ἵνα ὦμεν αὐτοῦ ναοὶ καὶ αὐτὸς ἦ ἐν ἡμῖν Θεός: ὅπερ καὶ
Ψ \ , \ f Ce 2 Φ /
ἔστιν καὶ φανήσεται πρὸ προσώπου ἡμῶν, ἐξ ὧν δικαίως
a /
ἀγαπῶμεν αὐτόν.
A >
XVI. Μὴ πλανᾶσθε, ἀδελφοί μου: οἱ οἰκοφθόροι Baci-
ἢ a > t > 4 e Αὶ \ /
Aeian Θεοῦ oY KAHPONOMHCOYCIN. 2. εἰ οὖν οἱ κατὰ σάρκα
a ᾿ > Te) ῇ a 5᾽.Ά / a
ταῦτα πράσσοντες ἀπέθανον, πόσῳ μᾶλλον ἐὰν πίστιν Θεοῦ
¢ 2 a
ἐν κακοδιδασκαλίᾳ φθείρῃ, ὑπὲρ ἧς ᾿Ιησοῦς Χριστὸς ἐσταυ-
fa] / a
ρώθη. ὃ τοιοῦτος ῥυπαρὸς γενόμενος εἰς TO πῦρ TO ἄσβεστον
χωρήσει, ὁμοίως καὶ ὃ ἀκούων αὐτοῦ. ,
al »” al A a
XVII. Διὰ τοῦτο μύρον ἔλαβεν ἐπὶ τῆς κεφαλῆς [αὐτοῦ]
ὁ Κύριος, ἵνα πνέῃ τῇ ἐκκλησίᾳ ἀφθαρσίαν. μὴ ἀλείφεσθε
δυσωδίαν τῆς διδασκαλίας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου,
μὴ αἰχμαχλωτίσῃ ὑμᾶς ἐκ τοῦ προκειμένου ζῆν. 2. διὰ τί δὲ
οὐ πάντες φρόνιμοι γινόμεθα λαβόντες Θεοῦ γνῶσιν, ὅ ἐστιν
5 - U ~ / a > / > fal \ /
Ἰησοῦς Χριστὸς ; τί μωρῶς ἀπολλύμεθα ἀγνοοῦντες τὸ χα-
ρίσμα ὃ πέπομφεν ἀληθῶς ὁ Κύριος;
XVIII. Περίψημα τὸ ἐμὸν πνεῦμα τοῦ σταυροῦ, ὅ ἐστιν
/ a ? lal ΧΗ" \ / \ \ a 8
σκάνδαλον τοῖς ἀπιστοῦσιν, ἡμῖν δὲ σωτηρία καὶ ζωὴ αἰώ-
yios. ποῦ οοφός; ποῦ CYZHTHTHC; ποῦ καύχησις τῶν λεγομέ-
a ¢ \ \ ς a? a ς \ >
νων συνετῶν; 2. ὃ yap Θεὸς ἡμῶν ᾿Ιησοῦς ὁ Χριστὸς éxvo-
/ ς \ 7 3 3 / > / \
φορήθη ὑπὸ Mapias Kat οἰκονομίαν, ἐκ σπέρματος μὲν
ς \
Δαυεὶδ πνεύματος δὲ ἁγίου: ὃς ἐγεννήθη καὶ ἐβαπτίσθη ἵνα
a / Sy ef /
τῷ πάθει τὸ ὕδωρ καθαρίσῃ.
XIX. Καὶ ἔλαθεν τὸν ἄρχοντα τοῦ αἰῶνος τούτου ἡ
/ 7 \ ¢ \ 8.8 ε / ‘| oe /
παρθενία Μαρίας καὶ ὁ τοκετὸς αὐτῆς, ὁμοίως Kal 6 θάνατος
a / ’ a a
τοῦ Κυρίου: τρία μυστήρια κραυγῆς, ἅτινα ἐν ἡσυχίᾳ Θεοῦ
> / Ὁ > > , a 7A Ε] \ 3
ἐπράχθη. 2. πῶς οὖν ἐφανερώθη τοῖς αἰῶσιν; ἀστὴρ ἐν
> a >. € \ / \ > / \ a
οὐρανῷ ἔλαμψεν ὑπὲρ πάντας τοὺς ἀστέρας, Kal TO φῶς

> a b] / 4 \ a ς /
αὐτοῦ ἀνεκλάλητον ἦν, καὶ ξενισμὸν παρεῖχεν ἡ καινοτῆς

αὐτοῦ: τὰ δὲ λοιπὰ πάντα ἄστρα ἅμα ἡλίῳ καὶ σελήνῃ χορὸς
ἐγένετο τῷ ἀστέρι, αὐτὸς δὲ ἦν ὑπερβάλλων τὸ φῶς αὐτοῦ
ὑπὲρ πάντα ταραχή τε ἦν πόθεν ἡ καινότης ἡ ἀνόμοιος
αὐτοῖς. 5. ὅθεν ἐλύετο πᾶσα μαγεία καὶ πᾶς δεσμός, ἠφανί-

ΧΧΙ] TO THE EPHESIANS. 1.1.1

a \
ζετο κακίας ἄγνοια, καθηρεῖτο παλαιὰ βασιλεία, [διεφθεί-
le) > / / > , Ie Qs
ρετο], Θεοῦ ἀνθρωπίνως φανερουμένου εἰς KAINOTHTA ἀϊδίου
be \ ‘ , \ ἡ Θὲ ἃ ͵
Ζωῆς: ἀρχὴν δὲ ἐλάμβανεν τὸ παρὰ Θεῷ ἀπηρτισμένον.
” \ / - \ A a ’
ἔνθεν τὰ πάντα συνεκινεῖτο διὰ τὸ μελετᾶσθαι θανάτου
κατάλυσιν.
> / ’ > Lal \ ᾽ a
XX. “Eav pe καταξιώσῃ Ἰησοῦς Χριστὸς ἐν τῇ προσ-
- a ica / «᾿ A
ευχῇ ὑμῶν, καὶ θέλημα ἢ, ἐν τῷ δευτέρῳ βιβλιδίῳ, ὃ μέλλω
/ ec Aw ’ Ka 3 / > , >
γράφειν ὑμῖν, προσδηλώσω ὑμῖν ἧς ἠρξάμην οἰκονομίας εἰς
“Ὁ > n a
τὸν καινὸν ἄνθρωπον ᾿Ιησοῦν Χριστόν, ἐν τῇ αὐτοῦ πίστει
a fe} ? a
καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πάθει αὐτοῦ καὶ ἀναστάσει,
, 4 ᾽
μάλιστα ἐὰν 6 Κύριός μοι ἀποκαλύψῃ ὅτι οἱ κατ᾽ ἄνδρα
a / > “ > > / / > “a
κοινῇ πάντες ἐν χάριτι ἐξ ὀνόματος συνέρχεσθε ἐν μιᾷ
πίστει καὶ ἑνὶ ᾿Ιησοῦ Χριστῷ τῷ κατὰ σάρκα ἐκ γένους
Δαυείδ, τῷ υἱῷ ἀνθρώπου καὶ υἱῷ Θεοῦ, εἰς τὸ ὑπακούειν
«ς A a 5 / \ a / > /
ὑμᾶς τῷ ἐπισκόπῳ Kal τῷ πρεσβυτερίῳ ἀπερισπάστῳ δια-
Nf ” id Y 2 ’ 3 / 3 7
νοίᾳ ἕνα ἄρτον κλῶντες, ὅ ἐστιν φάρμακον ἀθανασίας, ἀντί-
n \ 5 al 5 \ » > > - A
Sotos Tod μὴ ἀποθανεῖν adda ζῆν ἐν ᾿Ιησοῦ Χριστῷ δια
παντός.
ς A / an
XXI. ᾿Αντέψυχον ὑμῶν ἐγώ, καὶ ὧν ἐπέμψατε εἰς Θεοῦ
\ 3 , J vA \ ‘ Cc a > n -
τιμὴν εἰς Σμύρναν ὅθεν καὶ γράφω ὑμῖν εὐχαριστῶν τῷ
/ ? a / ς Ν A
Κυρίῳ, ἀγαπῶν TlodkvKaptrov ὡς Kal ὑμᾶς. μνημονεύετέ μου,
4 \ ¢ Ὁ » Ὁ ἷ / f ¢ \ a
ὡς καὶ ὑμῶν Ἰησοῦς Χριστός 2. προσεύχεσθε ὑπὲρ τῆς
> Ἂ, / a > ps / 60 ὃ ὃ [4 ? “Ἢ 4 3
ἐκκλησίας τῆς ἐν Συρίᾳ, ὅθεν δεδεμένος εἰς Ῥώμην ἀπάγομαι,
ἔσχατος ὧν τῶν ἐκεῖ πιστῶν, ὥσπερ ἠξιώθην εἰς τιμὴν Θεοῦ
εὖ εθῇ 4 0 ᾽ Θ “Ὁ \ ee *T an ¥ A a
ὑρεθῆναι. ἔρρωσθε ἐν Θεῷ πατρὶ καὶ ev ᾿Ιησοῦ Χριστῷ TH
Ἂ ¢ »
κοινῇ ἐλπίδι ἡμών.

xx. ἑνὲ Ἰησοῦ Χριστῷ] Theodt. Gelas.; ἐν ᾿Ιησοῦ Χριστῷ GLS,; al. Ag.

Rom. yi. 4.

112 THE EPISTLE OF S. IGNATIUS (x

ΠΡῸΣ TOYS EN MATNHGIAI.

ἸΓΝΑΤΙΟΣ 6 καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν χάριτι
nr \ 9 “Ὁ > a a A [4 al 5 e
Θεοῦ πατρὸς ἐν Χριστῷ ᾿Ιησοῦ τῷ σωτῆρι [ἡμῶν], ἐν @
3 ,ὔ \ > / \ Φ 5 / fal \
ἀσπάζομαι τὴν ἐκκλησίαν τὴν οὖσαν ev Μαγνησίᾳ τῇ πρὸς
Yj > n an “Ὁ
Μαιάνδρῳ, καὶ εὔχομαι ἐν Θεῷ πατρὶ καὶ ἐν ᾿Ιησοῦ Χριστῷ
πλεῖστα χαίρειν.
\ = :
I. Γνοὺς ὑμῶν τὸ πολυεύτακτον τῆς κατὰ Θεὸν ἀγάπης,
3 / / 5 / > n nr
ἀγαλλιώμενος προείλάμην ev πίστει ᾿Ιησοῦ Χριστοῦ προσ-
“ c a
λαλῆσαι ὑμῖν. 2. καταξιωθεὶς yap ὀνόματος θεοπρεπεστά-
» v4 n νΝ Ἁ > / ,’
του, ἐν οἷς περιφέρω δεσμοῖς adw τὰς ἐκκλησίας, ἐν αἷς
ἕνωσιν εὔχομαι σαρκὸς καὶ πνεύματος ᾿Ιησοῦ Χριστοῦ τοῦ
διὰ παντὸς ἡμῶν ζῆν, πίστεώς τε καὶ ἀγάπης, ἧς οὐδὲν προ-
/ a
κέκριται, TO δὲ κυριώτερον, Ἰησοῦ Kal πατρός" 3. ἐν ᾧ
ὑπομένοντες τὴν πᾶσαν ἐπήρειαν τοῦ ἄρχοντος τοῦ αἰῶνος
τούτου καὶ διαφυγόντες Θεοῦ τευξόμεθα.
> / a A“ \ Ὁ nr
II. Ἐπεὶ οὖν ἠξιώθην ἰδεῖν ὑμᾶς διὰ Δαμᾶ τοῦ ἀξιοθέου
“
ὑμῶν ἐπισκόπου καὶ πρεσβυτέρων ἀξίων Βάσσου καὶ ᾿Απολ-
λωνίου καὶ τοῦ συνδούλου μου διακόνου Ζωτίωνος, οὗ ἐγὼ
/ , A a
ὀναίμην, OTL ὑποτάσσεται τῷ ἐπισκόπῳ ὡς χάριτι Θεοῦ καὶ
a t lal lal
τῷ πρεσβυτερίῳ ὡς νόμῳ ᾿Ἰησοῦ Χριστοῦ.
δι. ΤΕ Τὰς \ / \ A a fa!
III. Καὶ ὑμῖν δὲ πρέπει μὴ συγχρᾶσθαι τῇ ἡλικίᾳ τοῦ
, > \ Ν / n Ν A 3 \
ἐπισκόπου, ἀλλὰ κατὰ δύναμιν Θεοῦ πατρὸς πᾶσαν ἐντροπὴν
> fal 9 7 \ ΜΝ \ Ἁ ς / /
αὐτῷ ἀπονέμειν, καθὼς ἔγνων Kal τοὺς ἁγίους πρεσβυτέρους
, \ 3
οὐ προσειληφότας τὴν φαινομένην νεωτερικὴν τάξιν, ἀλλ᾽ ὡς
7 " a na " A, 5 > a 7 > \ An
φρονίμῳ ἐν Θεῷ συγχωροῦντας αὐτῷ" οὐκ αὐτῷ δέ, ἀλλὰ τῷ
3 a fa! a
πατρὶ ᾿Ιησοῦ Χριστοῦ τῷ πάντων ἐπισκόπῳ. 2. εἰς τιμὴν
n val Uf
οὖν ἐκείνου τοῦ θελήσαντος ὑμᾶς πρέπον ἐστὶν ὑπακούειν
\ ’ ε ς rn
κατὰ μηδεμίαν ὑπόκρισιν" ἐπεὶ οὐχ ὅτι τὸν ἐπίσκοπον τοῦτον
\ 7 a > \ \ x7 / ἜΡΡΕΙ
τὸν βλεπόμενον πλανᾷ τις, ἀλλὰ τὸν ἀόρατον παραλογίζεται
lal > \ ‘ \
τὸ δὲ τοιοῦτον, οὐ πρὸς σάρκα ὃ λόγος ἀλλὰ πρὸς Θεὸν τὸν
\ / 50.
τὰ κρύφια εἰδότα.

vit] TO THE MAGNESIANS. 113

IV. Πρέπον οὖν ἐστιν μὴ μόνον καλεῖσθαι Χριστιανοὺς
> \ \ 34 ΡΣ. , Oe A
ANXAG καὶ εἰναι ὠσπερ καὶ τινες ἐπίσκοπον μὲν καλοῦσιν,

A 2 . A
yopls δὲ αὐτοῦ πάντα πράσσουσιν. οἱ τοιοῦτοι [δὲ] οὐκ
εὐσυνείδητοί μοι εἶναι φαίνονται διὰ τὸ μὴ βεβαίως κατ᾽
ἐντολὴν συναθροίζξεσθαι.

V. Ἐπεὶ οὖν τέλος τὰ πράγματα ἔχει, καὶ πρόκειται τὰ
δύο ὁμοῦ, ὅ τε θάνατος καὶ ἡ ζωή, καὶ ἕκαστος εἶς TON ἴδιον
τόπον μέλλει χωρεῖν: 2. ὥσπερ γάρ ἐστιν vopicpata δύο, ὃ

\ aia \ 4 : A) 16 "τὰ an
μὲν Θεοῦ ὃ δὲ κόσμου, καὶ ἕκαστον αὐτῶν ἴδιον χαρακτῆρα
ἐπικείμενον ἔχει, οἱ ἄπιστοι τοῦ κόσμου τούτου, οἱ δὲ πιστοὶ
ἐν ἀγάπῃ χαρακτῆρα Θεοῦ πατρὸς διὰ ᾿Ιησοῦ Χριστοῦ, δι᾿ οὗ
“Δ \ > 7] yy \ 3 a b] \ Α͂ al /
ἐὰν μὴ αὐθαιρέτως ἔχωμεν τὸ ἀποθανεῖν εἰς TO αὐτοῦ πάθος,
τὸ ζῆν αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

VI. Ἐπεὶ οὖν ἐν τοῖς προγεγραμμένοις προσώποις τὸ
πᾶν πλῆθος ἐθεώρησα ἐν Πίστει καὶ ἠγάπησα, παραινῶ ἐν
ὁμονοίᾳ Θεοῦ σπουδάζετε πάντα πράσσειν, προκαθημένου
τοῦ ἐπισκόπου εἰς τύπον Θεοῦ καὶ τῶν πρεσβυτέρων εἰς

Acts i. 25.

ἽΝ 7 A ’ / \ A / a ᾽ \
TUTov συνεδρίου τῶν ἀποστόλων, Kal τῶν διακόνων τῶν ἐμοὶ

γιλυκυτάτων, πεπιστευμένων διακονίαν ᾿Ιησοῦ Χριστοῦ, ὃς
πρὸ αἰώνων παρὰ πατρὶ ἦν καὶ ἐν τέλει ἐφάνη. 2. πάντες
οὖν ὁμοήθειαν Θεοῦ λαβόντες ἐντρέπεσθε ἀλλήλους, καὶ
μηδεὶς κατὰ σάρκα βλεπέτω τὸν πλησίον, ἀλλ᾽ ἐν ᾿Ιησοῦ
al > a A
Χριστῷ ἀλλήλους διὰ παντὸς ἀγαπᾶτε. μηδὲν ἔστω ἐν ὑμῖν
a ; δ ἰὼ , ᾽ Ae FON, a? a ν
ὃ δυνήσεται ὑμᾶς μερίσαι, adr’ ἑνώθητε τῷ ἐπισκόπῳ καὶ

τοῖς προκαθημένοις εἰς τύπον καὶ διδαχὴν ἀφθαρσίας.
VII, “ὥσπερ οὖν ὁ Κύριος ἄνευ τοῦ πατρὸς οὐδὲν ἐποί-

¢ / v v » ὅπ. fa) Μ \ A > ,
ησεν [ἡνωμένος wv], οὔτε δι’ ἑαυτοῦ οὔτε διὰ τῶν ἀποστόλων.
οὕτως μηδὲ ὑμεῖς ἄνευ τοῦ ἐπισκόπου καὶ τῶν πρεσβυτέρων
μηδὲν πράσσετε' μηδὲ πειράσητε εὔχογόν τι φαίνεσθαι idia
ὑμῖν: ἀχλ᾽ ἐπὶ τὸ αὐτὸ μία προσευχή, ula δέησις, εἷς νοῦς,
: > , ? > 7 5 A A 3 , δ ? > A
pola ἐλπίς, ἐν ἀγάπῃ, ἐν TH χαρᾷ TH ἀμώμῳ, ὅς ἐστιν Ἰησοῦς
Χριστός, οὗ ἄμεινον οὐθέν ἐστιν. 2. πάντες ὡς εἰς ἕνα vadr
συντρέχετε Θεοῦ, ὡς ἐπὶ ἕν θυσιαστήριον, ἐπὶ ἕνα ᾿Ιησοῦν
Vii. 1 ὅς ἐστι»} conj. Lightfoot; εἷς ἐστιν G ; ὅ ἐστιν L Antioch.; al. Ag.
AP. FATH. 8

114 THE EPISTLE OF 5. IGNATIUS [vit

5
Χριστὸν τὸν ad ἑνὸς πατρὸς προελθόντα καὶ εἰς ἕνα ὄντα
καὶ χωρήσαντα.
VIII. Μὴ πλανᾶσθε ταῖς ἑτεροδοξίαις μηδὲ μυθεύμασιν
τοῖς παλαιοῖς ἀνωφελέσιν οὖσιν' εἰ γὰρ μέχρι νῦν κατὰ ἰου-
“ “ ¢ A
δαϊσμὸν ζῶμεν, ὁμολογοῦμεν χάριν μὴ εἰληφέναι. 2. οἱ yap
ll a“ \ \ > Ὁ 4 \ fal
θειότατοι προφῆται κατὰ Χριστὸν ᾿Ιησοῦν ἔζησαν. διὰ τοῦτο
καὶ ἐδιώχθησαν, ἐμπνεόμενοι ὑπὸ τῆς χάριτος [αὐτοῦ] εἰς τὸ
\ > nw
πληροφορηθῆναι τοὺς ἀπειθοῦντας, ὅτι els Θεός ἐστιν ὁ have-
ρώσας ἑαυτὸν διὰ ᾿Ιησοῦ Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅς ἐστιν
? a U 3 \ A / \ \ / > /
αὐτοῦ λόγος ἀπὸ συγῆς προελθών, ὃς κατὰ πάντα εὐηρέδτη-
“Ὁ , 3 /
σεν τῷ πέμψαντι αὐτὸν.
IX. Ei οὖν οἱ ἐν παλαιοῖς πράγμασιν ἀναστραφέντες
εἰς καινότητα ἐλπίδος ἦλθον, μηκέτι σαββατίζοντες ἀλλὰ
\ \ n > ? \ ς \ ς a of, >
κατὰ κυριακὴν ζῶντες, ἐν ἡ καὶ ἡ Con ἡμῶν ἀνέτειλεν δὲ
αὐτοῦ καὶ τοῦ θανάτου αὐτοῦ, 2. ὅν τινες ἀρνοῦνται" δι᾿ οὗ
μυστηρίου ἐλάβομεν τὸ πιστεύειν, καὶ διὰ τοῦτο ὑπομένομεν,
ἵνα εὑρεθῶμεν μαθηταὶ Ἰησοῦ Χριστοῦ τοῦ μόνου διδασκάλου
ς a a e “ ὃ θ al \ ᾽ ix = \
ἡμῶν' πῶς ἡμεῖς δυνησόμεθα ζῆσαι χωρὶς αὐτοῦ; 3. ov καὶ
e a \oyv lal , ες U » \
οἱ προφῆται μαθηταὶ ὄντες τῷ πνεύματι ὡς διδάσκαλον αὐτὸν
προσεδόκων. καὶ διὰ τοῦτο, ὃν δικαίως ἀνέμενον, παρὼν ἤγει-
ρεν αὐτοὺς ἐκ νεκρῶν.
X. Μὴ οὖν ἀναισθητῶμέν τῆς χρηστότητος αὐτοῦ. ἂν
γὰρ ἡμᾶς μιμήσηται καθὰ πράσσομεν, οὐκέτι ἐσμέν. διὰ
3 “Ὁ
τοῦτο, μαθηταὶ αὐτοῦ γενόμενοι, μάθωμεν κατὰ χριστιανισ-
\ n \ \ bi 7 ΑΥ̓͂ a , , Ε]
μὸν ζῆν. ὃς γὰρ ἄλλῳ ονόματι καλεῖται πλέον τούτου, οὐκ
ἔστιν τοῦ Θεοῦ. 2. ὑπέρθεσθε οὖν τὴν κακὴν ζύμην τὴν
παλαιωθεῖσαν καὶ ἐνοξίσασαν, καὶ μεταβάλεσθε εἰς νέαν
“ > > aA / ς ΄ > > a @& \
ζύμην, ὅς ἐστιν ᾿Ιησοῦς Χριστός. adricOnte ἐν αὐτῷ, wa μὴ
a > Coa > \ - τ - 9 aA > ,
διαφθαρῇ tis ἐν ὑμῖν, ἐπεὶ ἀπὸ τῆς ὀσμῆς ἐλεγχθήσεσθε.
3. ἄτοπόν ἐστιν ᾿Ιησοῦν Χριστὸν λαλεῖν καὶ ἰουδαΐζειν. ὁ
\ \ > > > \ > / 5 > 3
yap χριστιανισμὸς οὐκ εἰς ἰουδαϊσμὸν ἐπίστευσεν, ἀλλ' Lov-

᾿ - \ 3 Φ n a / 5
Is. Ixvi. 18. δαϊσμὸς εἰς χριστιανισμόν, @ TIACA Γλωρσοὰ πιστεύσασα εἰς

Θεὸν ογνήχθη.
ΧΙ. Ταῦτα δέ, ἀγαπητοί μου, οὐκ ἐπεὶ ἔγνων τινὰς ἐξ

xv] TO THE MAGNESIANS. 115

A «ς ,
ὑμῶν οὕτως ἔχοντας, ἀλλ᾽ ὡς μικρότερος ὑμῶν θέλω προφυ-
, oe 1 hae a > \ Ψ a ὃ /
λάσσεσθαι ὑμᾶς μὴ ἐμπεσεῖν εἰς τὰ ἄγκιστρα τῆς κενοδοξίας,
aA /
ἀλλὰ πεπληροφόρησθε ἐν τῇ γεννήσει Kat τῷ πάθει Kai τῇ
A a « / /
ἀναστάσει τῇ γενομένῃ ἐν καιρῷ τῆς ἡγεμονίας ἸΙοντίου
a 7 ς Ν᾿. Ὁ a
Πιλάτου: πραχθέντα ἀληθῶς καὶ βεβαίως ὑπὸ ᾿Ιησοῦ Xpi-
n a a a ¢ Lal
στοῦ, τῆς ἐλπίδος ἡμῶν, ἧς ἐκτραπῆναι μηδενὶ ὑμῶν γένοιτο.
XII. ἘὈναίμην ὑμῶν κατὰ πάντα, ἐάνπερ ἄξιος ὦ. εἰ
\ x / \ Ψ A / ς a > > /
yap καὶ δέδεμαι, πρὸς ἕνα τῶν λελυμένων ὑμῶν οὐκ εἰμί.
3 er ? A ΝᾺ a \ \ » > ς a
οἶδα ὅτι ov φυσιοῦσθε: ᾿Ιησοῦν yap Χριστὸν ἔχετε ἐν ἑαυτοῖς.
«- ~ ld ,
καὶ μᾶλλον, ὅταν ἐπαινῶ ὑμᾶς, olda ὅτι ἐντρέπεσθε' ὡς
γέγραπται ὅτι ὃ δίκδιος EAYTOY KATHTOPOC. Prov. xviii.
lal rn I7-
XIII. Σπουδάξετε οὖν βεβαιωθῆναι ἐν τοῖς δόγμασιν
a / \ a > / cA t o - .
τοῦ Κυρίου καὶ τῶν ἀποστόλων, ἵνα πᾶντὰ ὅςσὰ ποιεῖτε Ps. i. 3.
~ \ \ / / \ > / > tn
KATEYOAWOBHTE σαρκὶ καὶ πνεύματι, πίστει καὶ ἀγαπ, EV VIW
‘Kal πατρὶ καὶ ἐν πνεύματι, ἐν ἀρχῇ καὶ ἐν τέλει, μετὰ τοῦ
; Ca ’
ἀξιοπρεπεστάτου ἐπισκόπου ὑμῶν καὶ ἀξιοπλόκου πνευμα-
A A ¢ an a
τικοῦ στεφάνου τοῦ πρεσβυτερίου ὑμῶν καὶ τῶν κατὰ Θεὸν
/ ¢ ’ An > / \ ᾽ / ¢
διακόνων. 2. ὑποτάγητε τῷ ἐπισκόπῳ Kal ἀλλήλοις, ὡς
Ἴ ἴω = \ A \ \ / \ e ᾽ ,
ησοῦς Χριστὸς τῷ πατρὶ [κατὰ σάρκα) καὶ of ἀπόστολοι
fal a \ a | deed: . s /
τῷ Χριστῷ καὶ TO πατρί, ἵνα ἕνωσις 7 σαρκική τε Kal πνευ-
ματική.
7 ~
XIV. Εἰδὼς ὅτε Θεοῦ γέμετε, συντόμως παρεκάλεσα
ὑμᾶς. μνημονεύετέ μου ἐν ταῖς προσευχαῖς ὑμῶν, ἵνα Θεοῦ
a 7
ἐπιτύχω, καὶ τῆς ἐν Συρίᾳ ἐκκλησίας, ὅθεν οὐκ ἀξιός εἰμι
καλεῖσθαι. ἐπιδέομαι γὰρ τῆς ἡνωμένης ὑμῶν ἐν Θεῷ -
: μαι γὰρ τῆς ἡνωμένης ὑμῶν ἐν Θεῷ προσ
ΝΥ ἜΝ eae, ᾽ nes “ \ > , 3 ,
ευχῆς καὶ ἀγάπης εἰς τὸ ἀξιωθῆναι τὴν ἐν Συρίᾳ ἐκκλησίαν
διὰ τῆς ἐκτενείας ὑμῶν δροσισθῆναι.
3 , e > / > \ / "
XV. ᾿Ασπάζονται ὑμᾶς ᾿Ε φέσιοι ἀπὸ Σμύρνης, ὅθεν καὶ
U ¢ A / > 80 a “ Ho LE a Δ
γράφω ὑμῖν, παρόντες εἰς δόξαν Θεοῦ, ὥσπερ καὶ ὑμεῖς, οὗ
\ / 3 / “ » 7
κατὰ πάντα με ἀνέπαυσαν, ἅμα Ἰϊολυκάρπῳ ἐπισκόπῳ Σμυρ-
ναίων. καὶ αἱ λουπαὶ δὲ ἐκκλησίαι ἐν τιμῇ ᾿Ιησοῦ Χριστοῦ
᾽ 1a ¢ A ΝΜ θ > ς 4 e “Ὁ ’
ἀσπάζονται ὑμᾶς. ἔρρωσθε ἐν ὁμονοίᾳ Θεοῦ, κεκτημένοι
is , ” “ > Tt a xX ae
ἀδιάκριτον πνεῦμα, Os ἐστιν ᾿Ιησοῦς Χριστός.
xiv. éxreveias] conj. Lightfoot [A]; ἐκκλησίας GL; εὐταξίας g.
8—2

116 THE EPISTLE OF S. IGNATIUS [τ

ΠΡῸΣ ΤΡΑΛΛΙΑΝΟΥΣ.

¢ \ “ 3 / A \
ἸΓΝΑΤΙΟΣ, ὁ καὶ Θεοφόρος, ἠγαπημένῃ Θεῷ πατρὶ
5 “Ὁ / ς aA 7
Ἰησοῦ Χριστοῦ, ἐκκλησίᾳ ayia τῇ οὔσῃ ἐν Τράλλεσιν τῆς
᾿Ασίας, ἐκλεκτῇ καὶ ἀξιοθέῳ, εἰρηνευούσῃ ἐν σαρκὶ καὶ πνεύ-
rn / > a a A ’ / ¢ a 2 lad
pate τῷ πάθει ᾿Ιησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν ἐν TH
εἰς αὐτὸν ἀναστάσει: ἣν καὶ ἀσπάζομαι ἐν τῷ πληρώματι ἐν
» > a lal 3, a 4
ἀποστολικῷ χαρακτῆρει, Kal εὔχομαι πλεῖστα χαίρειν.
54 / \ 3 / 5 ς a »y
I. "Apopoy διάνοιαν καὶ ἀδιάκριτον ἐν ὑπομονῇ ἔγνων
« -“ a > \ A 3 \ \ / \
ὑμᾶς ἔχοντας, οὐ κατὰ χρῆσιν ἀλλὰ κατὰ φύσιν: καθὼς
> / / “ ¢ > 7 € Ἂ A /
ἐδήλωσέν pot ἸΠολύβιος ὁ ἐπίσκοπος ὑμῶν, ὃς παρεγένετο
θελήματι Θεοῦ καὶ Ἰησοῦ Χριστοῦ ἐν Σμύρνῃ, καὶ οὕτως μοι
/ > a? a “ \ a a
auveyapn δεδεμένῳ ἐν Χριστῷ ᾿Ιησοῦ, ὥστε pe TO πᾶν πλῆ-
¢ a > > nw A > U “. \ \
Bos ὑμῶν ἐν αὐτῷ θεωρῆσαι. 2. ἀποδεξάμενος οὖν THY κατὰ
> a lal
Θεὸν εὔνοιαν δι’ αὐτοῦ, ἐδόξασα εὑρὼν ὑμᾶς, ὡς ἔγνων, μιμη-
\ ” la
tas ὄντας Θεοῦ.
¢ \ head > / ς ε ᾽ an
Il. “Ὅταν yap τῷ ἐπισκόπῳ ὑποτάσσησθε ws ᾿Ιησοῦ
Χριστῷ, φαίνεσθέ μοι οὐ κατὰ ἀνθρώπους ζῶντες, ἀλλὰ κατὰ
> n / \ eps A 5 , “ /
Ἰησοῦν Χριστόν, τὸν δι’ ἡμᾶς ἀποθανόντα iva πιστεύσαντες
> \ / ᾽ n Fae a ’ / > -
εἰς τὸν θάνατον αὐτοῦ τὸ ἀποθανεῖν ἐκφύγητε. 2. ἀναγκαῖον
9 A “ lal
οὖν ἐστιν, ὥσπερ ποιεῖτε, ἄνευ Tod ἐπισκόπου μηδὲν πράσ-
ς nA ‘ > o' 2 f \ lal ε a
σειν ὑμᾶς" ἀλλ᾽ ὑποτάσσεσθε καὶ τῷ πρεσβυτερίῳ, ws [τοῖς]
’ »" A a e
ἀποστόλοις ᾿Ιησοῦ Χριστοῦ, τῆς ἐλπίδος ἡμῶν, ἐν ᾧ διά-
γοντες [ἐν αὐτῷ] εὑρεθησόμεθα. 3. δεῖ δὲ καὶ τοὺς διακόνους
ὄντας μυστηρίων ᾿Ιησοῦ Χριστοῦ κατὰ πάντα τρόπον πᾶσιν
, 4 > \ / \ aA ᾽ ὃ “ ’ >
ἀρέσκειν" ov yap βρωμάτων καὶ ποτῶν εἰσιν διάκονοι, adr
᾿ /
ἐκκλησίας Θεοῦ ὑπηρέται: δέον οὖν αὐτοὺς φυλάσσεσθαι Ta
ἐγκλήματα ὡς πῦρ.
/ ¢
III. ‘Opolws πάντες ἐντρεπέσθωσαν τοὺς διακόνους ws
ΡῚ lal / « \ 4 > / wv / lal
Ἰησοῦν Χριστόν, ws καὶ τὸν ἐπίσκοπον ὄντα τύπον τοῦ
a \ ¢
πατρός, τοὺς δὲ πρεσβυτέρους ὡς συνέδριον Θεοῦ καὶ [ws]
, > / \ t 3 / 3 a
σύνδεσμον ἀποστόλων" χωρὶς τούτων ἐκκλησία οὐ καλεῖται.

vit] TO THE TRALLIANS. 117

ἥν ἫΝ 7 ἐς rf Ψ \ \ > ,.

2. περὶ ὧν πέπεισμαι ὑμᾶς οὕτως ἔχειν' τὸ γὰρ ἐξεμπλάριον
A > , ε a + ΔΝ ,, τ “ > Lal >
τῆς ἀγάπης ὑμῶν ἔλαβον Kal ἔχω μεθ᾽ ἑαυτοῦ ἐν τῷ ἐπι-
σκόπῳ ὑμῶν, οὗ αὐτὸ τὸ κατάστημα μεγάλη μαθητεία, ἡ δὲ

, » »" 7 «Ὁ / : \ » / 3
πραότης αὐτοῦ δύναμις: ὃν λογίζομαι καὶ τοὺς ἀθέους ἐν-
τρέπεσθαι. 3. ἀγαπῶν ὑμᾶς οὕτως φείδομαι, συντονώτερον
δυνάμενος γράφειν ὑπὲρ τούτου: [ἀλλ᾽ οὐχ ἱκανὸν ἑαυτὸν]

3 la) rhe (7 a / ε > , δι a
εἰς τοῦτο φήθην, ἵνα ὧν κατάκριτος ὡς ἀπόστολος ὑμῖν δια-
τάσσωμαι.
\ » 3 A. b] o> \ a Of \

IV. Πολλὰ φρονῶ ev Ge@ arr ἐμαυτὸν μετρῶ, ἵνα μὴ
ἐν καυχήσει ἀπόλωμαι' νῦν γάρ με δεῖ πλέον φοβεῖσθαι καὶ
μὴ προσέχειν τοῖς φυσιοῦσίν με" οἱ γὰρ λέγοντές μοι μαστι-

an , οὐ Ta) \ \ \ an > > ᾽ >
γοῦσίν me. 2. ἀγαπῶ μὲν yap TO παθεῖν, ἀλλ᾽ οὐκ οἶδα εἰ
ἄξιός εἰμι" τὸ γὰρ ζῆλος πολλοῖς μὲν οὐ φαίνεται, ἐμὲ δὲ

/ “ / 5 / 5 g , ε
[πλέον] πολεμεῖ. χρήξζω οὖν πραότητος, ἐν ἡ καταλύεται ὁ
ἄρχων τοῦ αἰῶνος τούτου.

V. Μὴ οὐ δύναμαι ὑμῖν τὰ ἐπουράνια γράψαι; ἀλλὰ
φοβοῦμαι μὴ νηπίοις οὖσιν ὑμῖν βλάβην παραθῶ. καὶ
συγγνωμονεῖτέ μοι, μήποτε οὐ δυνηθέντες χωρῆσαι στραγγα-
λωθῆτε. 2. καὶ γὰρ ἐγώ, οὐ καθότι δέδεμαι καὶ δύναμαι
νοεῖν τὰ ἐπουράνια καὶ τὰς τοποθεσίας τὰς ὠἀγγελικὰς καὶ
τὰς. συστάσεις TAS ἀρχοντικάς, ὁρατά τε καὶ ἀόρατα, παρὰ
τοῦτο ἤδη καὶ μαθητής εἰμι' πολλὰ γὰρ ἡμῖν λείπει, ἵνα
Θεοῦ μὴ λειπώμεθα.

VI. Παρακαλῶ οὖν ὑμᾶς, οὐκ ἐγὼ ἀλλ᾽ ἡ ἀγάπη ᾿Ιησοῦ
Χριστοῦ, μόνῃ τῇ Χριστιανῇ τροφῇ χρῆσθε, ἀλλοτρίας δὲ
βοτάνης ἀπέχεσθε, ἥτις ἐστὶν αἵρεσις" 2. of καὶ ἰῷ παρεμ-
πλέκουσιν ᾿Ιησοῦν Χριστόν, καταξιοπιστευόμενοι, ὥσπερ
θανάσιμον φάρμακον διδόντες μετὰ οἰνομέλιτος, ὅπερ ὁ ay-
νοῶν ἀδεῶς λαμβάνει ἐν ἡδονῇ κακῇ τὸ ἀποθανεῖν.

VII. Φυλάττεσθε οὖν τοὺς τοιούτους. τοῦτο δὲ ἔσται

iii. 3 ἀγαπῶν ὑμᾶς οὕτως φείδομαι] conj. Lightfoot [Ag]; ἀγαπῶντας ὡς οὐ
φείδομαι GL. ἀλλ᾽ οὐχ ἱκανὸν ἑαυτὸν] insert Lightfoot [A].

vi. 2 of καὶ ἰῷ παρεμπλέκουσιν] conj. Lightfoot; οἱ καιροὶ παρεμπλέκουσιν

G; καὶ τὸν ἰὸν προσπλέκοντες g; of καὶ ῥυπαρ᾽ ἐμπλέκουσιν L; of καὶ παρεμπλέ-
κουσιν S,A. ἀδεῶς} conj. Lightfoot [g]; ἡδέως GLS,A.

Is. lii. 5.

118 THE EPISTLE OF S. IGNATIUS [vir

c¢ «a \ / \ ° ᾽ / a 9 a
ὑμῖν μὴ φυσιουμένοις Kal οὖσιν ἀχωρίστοις [Θεοῦ] ᾿Ιησοῦ
Χριστοῦ καὶ τοῦ ἐπισκόπου καὶ τῶν διαταγμάτων τῶν ἀπο-
στόλων. 2. ὃ ἐντὸς θυσιαστηρίου ὧν καθαρός ἐστιν, ὁ δὲ
/

ἐκτὸς θυσιαστηρίου ὧν οὐ καθαρός ἐστιν' τουτέστιν, ὁ χωρὶς
ἐπισκόπου καὶ πρεσβυτερίου καὶ διακόνων πράσσων τι, οὗτος
οὐ καθαρός ἐστιν τῇ συνειδήσει.

VIII. Οὐκ ἐπεὶ ἔγνων τοιοῦτόν τι ἐν ὑμῖν, ἀλλὰ προφυ-

“Ὁ > / “ wa
λάσσω ὑμᾶς ὄντας μου ἀγαπητούς, προορῶν Tas ἐνέδρας τοῦ
/ «ς A 9 \ / ’ / 5 /
διαβόλου. ὑμεῖς οὖν τὴν πραὐπάθειαν ἀναλαβόντες ἀνακτή-
e ? / @¢ ? ‘ A / A 5]
σασθε ἑαυτοὺς ἐν πίστει, ὃ ἐστιν σὰρξ τοῦ Kupiov, καὶ ἐν
᾽ U δι 3 A rf \ ς a
ἀγάπῃ, ὅ ἐστιν αἷμα ᾿Ιησοῦ Χριστοῦ. 2. μηδεὶς ὑμῶν κατὰ
a , > , \ > \ , a ΝΜ σ΄ \
τοῦ πλησίον ἐχέτω: μὴ ἀφορμὰς δίδοτε τοῖς ἔθνεσιν, ἵνα μὴ
δι’ ὀλίγους ἄφρονας τὸ ἔνθεον πλῆθος βλασφημῆται' OYai
\ > δι ΝΣ ἡ , " ΕἾ . > ’ ‘
yap Al OY ἐπὶ MATAIOTHTI TO ONOMA MOY ἐπὶ τινῶν BAaCH-
MEITAl.
. aA ᾽ A a

IX. Κωφώθητε οὖν, ὅταν ὑμῖν χωρὶς ᾿Ιησοῦ Χριστοῦ
λαλῇ τις, τοῦ ἐκ γένους Δαυείδ, τοῦ ἐκ Μαρίας, ὃς ἀληθῶς
ἐγεννήθη, ἔφαγέν τε καὶ ἔπιεν, ἀληθῶς ἐδιώχθη ἐπὶ ἸΤοντίου

A U A
Πιλάτου, ἀληθῶς ἐσταυρώθη καὶ ἀπέθανεν, βλεπόντων [τῶν]
bf / \ 3 , a / ‘ a \ > A
ἐπουρανίων καὶ ἐπιγείων καὶ ὑποχθονίων' 2. ὃς καὶ ἀληθῶς
᾿ r fa!
ἠγέρθη ἀπὸ νεκρῶν, ἐγείραντος αὐτὸν τοῦ πατρὸς αὐτοῦ, κατὰ
εἰ ς a lal A
TO ὁμοίωμα ὃς καὶ ἡμᾶς τοὺς πιστεύοντας αὐτῷ οὕτως ἐγερεῖ
“- a > -“" A
ὁ πατὴρ αὐτοῦ ἐν Χριστῷ ᾿Ἰησοῦ, οὗ χωρὶς τὸ ἀληθινὸν ζῆν
οὐκ ἔχομεν.

X. Εἰ δέ, ὥσπερ τινὲς ἄθεοι ὄντες, τουτέστιν ἄπιστοι,

lA \ - 7 ᾽ ’ \ A A
λέγουσιν τὸ δοκεῖν πεπονθέναι αὐτόν, αὐτοὶ ὄντες TO δοκεῖν,
ἐγὼ τί δέδεμαι; τί δὲ καὶ εὔχομαι θηριομαχῆσαι; δωρεὰν

“Φ , , v = ’ lal ,
οὖν ἀποθνήσκω. ἄρα οὖν καταψεύδομαι τοῦ Κυρίου.

ΧΙ. Φεύγετε οὖν τὰς κακὰς παραφυαδας τὰς γεννώσας
καρπὸν θανατηφόρον, οὗ ἐὰν γεύσηταί τις, παραυτὰ ἀποθνή-
σκει. οὗτοι γὰρ οὔκ εἰσιν φυτεία πατρός" 2. εἰ γὰρ ἦσαν,
? / Δ / rf »“"»Μ͵ A 4 a e \ ’ a
ἐφαίνοντο av κλάδοι τοῦ σταυροῦ, καὶ ἦν ἂν ὁ καρπὸς αὐτῶν

viii. 1 ἀνακτήσασθε] conj. Cotelier; ἀνακτίσασθε ἃ; dub. LS,A. 2 ἔνθεον]
Dam-Vat.; ἐν Θεῷ GL; dub. Ag. .

xut] TO THE TRALLIANS. 119

A a a ς a :
ἄφθαρτος δι οὗ ἐν τῷ πάθει αὐτοῦ προσκαλεῖται ὑμᾶς, ὄντας
7, 5 π᾿ > , > A \ On Μ
μέλη αὐτοῦ. οὐ δύναται οὖν κεφαλὴ χωρὶς γεννηθῆναι ἄνευ

a a aA 2 / {4 > 21 A
μελῶν, τοῦ Θεοῦ ἕνωσιν ἐπαγγελλομένου, ὅς ἐστιν αὐτός.

XII. ᾿Ασπάξομαι ὑμᾶς ἀπὸ Σμύρνης, ἅμα ταῖς συμπα-
ρούσαις μοι ἐκκλησίαις τοῦ Θεοῦ, οὗ κατὰ πάντα με ἀνέ-
παυσαν σαρκί τε καὶ πνεύματι. 2. παρακαλεῖ ὑμᾶς τὰ
δεσμά μου, ἃ ἕνεκεν ᾿Ιησοῦ Χριστοῦ περιφέρω, αἰτούμενος
Θεοῦ ἐπιτυχεῖν: διαμένετε ἐν τῇ ὁμονοίᾳ ὑμῶν καὶ τῇ μετ᾽
> , nA ’ \ δι᾿ ἃ Lal “ > /
ἀλλήλων προσευχῇ. πρέπει yap ὑμῖν τοῖς καθ᾽ ἕνα, ἐξαιρέ-
τως καὶ τοῖς πρεσβυτέροις, ἀναψύχειν τὸν ἐπίσκοπον εἰς

| \ \ > \ ν᾽ A - Ἅ a 5]
τιμὴν πατρὸς [Kal eis τιμὴν] ᾿Ιησοῦ Χριστοῦ καὶ τῶν ἀποσ-
τόλων. 3. εὔχομαι ὑμᾶς ἐν ἀγάπῃ ἀκοῦσαί μου, ἵνα μη

> U ? > ¢ a , pO eer, | \

εἰς μαρτύριον ὦ [ἐν] ὑμῖν γράψας. καὶ περὶ ἐμοῦ δὲ προσ-
ἢ A > 4? ς A 3 / ΄ ᾽ a 7 A
εύχεσθε, τῆς ἀφ᾽ ὑμῶν ἀγάπης χρήξοντος ἐν τῷ ἐλέει τοῦ
Θεοῦ, εἰς τὸ καταξιωθῆναί με τοῦ κλήρου οὗπερ ἔγκειμαι
> »“ “ \ ? / € “
ἐπιτυχεῖν, ἵνα μὴ ἀδόκιμος εὑρεθῶ.

XIII. ᾿Ασπάζξεται ὑμᾶς ἡ ἀγάπη Σμυρναίων καὶ Ἔφε-
σίων. μνημονεύετε ἐν ταῖς προσευχαῖς ὑμῶν τῆς ἐν Συρίᾳ
ἐκκλησίας" ὅθεν [καὶ] οὐκ ἄξιός εἰμι λέγεσθαι, ὧν ἔσχατος
ἐκείνων. 2. ἔρρωσθε ἐν ᾿Ιησοῦ Χριστῷ, ὑποτασσόμενοι τῷ
ἐπισκόπῳ ὡς τῇ ἐντολῇ, ὁμοίως καὶ τῷ πρεσβυτερίῳ᾽ καὶ οἱ

> ᾽ / > a ᾽ » / e
kat ἄνδρα ἀλλήλους ἀγαπᾶτε ἐν ἀμερίστῳ καρδίᾳ. 3. ἀγ-

/ 4 A ὸ δ᾽“ A > / A > \ \ 4
νίζεται ὑμῶν TO ἐμὸν πνεῦμα, οὐ μόνον νῦν ἀλλὰ καὶ ὅταν
Θεοῦ ἐπιτύχω. ἔτι γὰρ ὑπὸ κίνδυνόν εἰμι: ἀλλὰ πιστὸς
ςε \ 2 3 A a a / \ ν \
ὁ πατὴρ ἐν Ἰησοῦ Χριστῷ πληρῶσαί pov τὴν αἴτησιν καὶ
ποῦν ἐν , 2 e / Μ

ὑμῶν" ἐν ᾧ εὑρεθείημεν ἄμωμοι.

ΠΡῸΣ PQMAIOYS.

ἼΓΝΑΤΙΟΣ, ὁ καὶ Θεοφόρος, τῇ ἠλεημένῃ ἐν μεγαλειότητι
πατρὸς ὑψίστου καὶ Ἰησοῦ Χριστοῦ, τοῦ μόνου υἱοῦ αὐτοῦ,
ἐκκλησίᾳ ἠγαπημένῃ καὶ πεφωτισμένῃ ἐν θελήματι τοῦ θελή-
σαντος τὰ πάντα ἃ ἔστιν, κατὰ πίστιν καὶ ἀγάπην Ἰησοῦ

[20 THE EPISTLE OF S. IGNATIUS [τ

Χριστοῦ τοῦ Θεοῦ ἡμῶν, ἥτις καὶ προκάθηται ἐν τόπῳ χωρίου
>
“Ῥωμαίων, ἀξιόθεος, ἀξιοπρεπής, ἀξιομακάριστος, ἀξιέπαινος,
ἀξιοεπίτευκτος, ἀξίαγνος, καὶ προκαθημένη τῆς ἀγάπης, χρι-
στόνομος, πατρώνυμος" ἣν καὶ ἀσπάζομαι ἐν ὀνόματι ᾿Ιησοῦ
Χριστοῦ νἱοῦ πατρός κατὰ σάρκα καὶ πνεῦμα ἡνωμένοις
πάσῃ ἐντολῇ αὐτοῦ, πεπληρωμένοις χάριτος Θεοῦ ἀδιακρί-
\ 3 ᾿ / 9 \ 3 / 7
τως καὶ ἀποδιυλισμένοις ἀπὸ παντὸς ἀλλοτρίου χρώματος,
na; 3 5 lol nr lal lal ¢ lal 5 / /
πλεῖστα ἐν ᾿Ιἡσοῦ Χριστῷ τῷ Θεῷ ἡμῶν ἀμώμως χαίρειν.

I. Ἐπεὶ εὐξάμενος Θεῷ ἐπέτυχον ἰδεῖν ὑμῶν τὰ ἀξιόθεα
πρόσωπα, ὡς καὶ πλέον ἢ ἠτούμην λαβεῖν" δεδεμένος yap" ἐν
Χριστῷ Ἰησοῦ ἐλπίζω ὑμᾶς ἀσπάσασθαι, ἐάνπερ θέλημα
ἢ τοῦ ἀξιωθῆναί με εἰς τέλος εἶναι' 2. ἡ μὲν γὰρ ἀρχὴ
εὐοικονόμητός ἐστιν, ἐὰν πέρατος ἐπιτύχω εἰς τὸ τὸν κλῆρόν
μοὺ ἀνεμποδίστως ἀπολαβεῖν. φοβοῦμαι γὰρ τὴν ὑμῶν
ἀγάπην, μὴ αὐτή με ἀδικήσῃ" ὑμῖν γὰρ εὐχερές ἐστιν, ὃ
θέλετε ποιῆσαι, ἐμοὶ δὲ δύσκολόν ἐστιν τοῦ Θεοῦ ἐπιτυχεῖν,
ἐάνπερ ὑμεῖς μὴ ψείσηφθέ μου.

11. Οὐ γὰρ θέλω ὑμᾶς ἀνθρωπαρεσεῆσῳ ἀλλὰ Θεῷ
ἀρέσαι, ὥσπερ καὶ ἀρέσκετε. οὔτε γὰρ ἐγώ ποτε ἕξω καιρὸν
τοιοῦτον Θεοῦ ἐπιτυχεῖν" οὔτε ὑμεῖς, ἐὰν σιωπήσητε, κρείττονι
ἔργῳ ἔχετε ἐπιγραφῆναι. ἐὰν γὰρ σιωπήσητε ἀπ᾽ ἐμοῦ,
ἐγὼ λόγος Θεοῦ ἐὰν δὲ ἐρασθῆτε τῆς σαρκός μου, πάλιν
ἔσομαι φωνή. 2. πλέον [δέ] μοι μὴ παράσχησθε τοῦ σπον-
δισθῆναι Θεῷ, ὡς ἔτει θυσιαστήριον ἕτοιμόν ἐστιν ἵνα ἐν
ἀγάπῃ χορὸς γενόμενοι ἄσητε τῷ πατρὶ ἐν ᾿Ιησοῦ Χριστῷ,
ef \ > / / , ς \ ς al ?
ὅτι τὸν ἐπίσκοπον Συρίας κατηξίωσεν ὁ Θεὸς εὑρεθῆναι εἰς

, ᾿] \ 3 “"“ ͵ \ Ἁ lal 3 \
δύσιν, ἀπὸ ἀνατολῆς μεταπεμψάμενος. καλὸν TO δῦναι ἀπὸ
/ \ / “ > , \ > Λ
κόσμου πρὸς Θεὸν, ἵνα εἰς αὐτὸν ἀνατείλω.

III. Οὐδέποτε ἐβασκάνατε οὐδενί: ἄλλους ἐδιδάξατε.
Φ' τ Ν / b /
ἢ ἃ μαθητεύοντες ἐντέλ-

ἐγὼ δὲ θέλω ἵνα κἀκεῖνα βέβαια 2
λεσθε. 2. μόνον μοι δύναμιν αἰτεῖσθε ἔσωθέν τε καὶ ἔξωθεν,
ἵνα μὴ μόνον λέγω ἀλλὰ καὶ Oérw ἵνα μὴ μόνον λέγωμαι
Χριστιανός, ἀλλὰ καὶ εὑρεθῶ. ἐὰν γὰρ εὑρεθῶ, καὶ λέγεσθαι

i. 1 ἢ] insert Lightfoot [Am]; om. GLAgSm; def. ΣΜ.

v] TO THE ROMANS, [21

ἢ \ 9S ¢ ᾿ς ΄
δύναμαι, καὶ τότε πιστὸς εἶναι, ὅταν κοσμῳ μὴ φαίνωμαι.

3. οὐδὲν φαινόμενον καλόν. ὁ γὰρ Θεὸς ἡμῶν ᾿ἸἸησοῦς

A > -
Χριστός, ἐν πατρὶ av, μᾶλλον φαίνεται. ov πεισμονῆς τὸ
», > \ / > \ e / ef lal
ἔργον ἀλλὰ μεγέθους ἐστὶν ὁ χριστιανισμός, ὅταν μισῆται
ὑπὸ κόσμου.
IV. “Eye γράφω πάσαις ταῖς ἐκκλησίαις, καὶ ἐντέλλο-
in Pe ey mY | δ᾿ ον aes , 3.)
pat πᾶσιν ὅτι [ἐγὼ] ἑκὼν ὑπὲρ Θεοῦ ἀποθνήσκω, ἐάνπερ
ὑμεῖς μὴ κωλύσητε. παρακαλῷ ὑμᾶς, μὴ εὔνοια ἄκαιρος
γένησθέ μοι. ἄφετέ με θηρίων εἷναι, dv ὧν [ἔν-Ἴεστιν Θεοῦ
3 A Pwo: > ἴω \ 3 50. " 7 > /
ἐπιτυχεῖν. σῖτός εἰμι Θεοῦ, καὶ δι’ ὀδόντων θηρίων ἀλήθο-
μαι, ἵνα καθαρὸς ἄρτος εὑρεθῶ [τοῦ Χριστοῦ] 2. μᾶλλον

/ Χ / σ U / \ \
κολακεύσατε Ta θηρία, ἵνα μοι τάφος γένωνται, καὶ μηθὲν

/ A A / / Ὁ \ \ /
καταλίπωσιν τῶν τοῦ σώματός μου, iva μὴ κοιμηθεὶς βαρύς
τινι γένωμαι. τότε ἔσομαι μαθητὴς ἀληθῶς ᾿Ιησοῦ Χριστοῦ,
ψΨ 2O\ \ A ͵ ς / 4} t \
ὅτε οὐδὲ TO σῶμά μου ὁ κόσμος ὄψεται. λιτανεύσατε τὸν
Κύριον ὑπὲρ ἐμοῦ, ἵνα διὰ τῶν ὀργάνων τούτων Θεοῦ θυσία
εὑρεθῶ 3. οὐχ ὡς Πέτρος καὶ Παῦλος διατάσσομαι ὑμῖν'
» ral 5 / » \ / > aA > ἢ 3 \ ‘
ἐκεῖνοι ἀπόστολοι, ἐγὼ κατάκριτος" ἐκεῖνοι ἐλεύθεροι, ἐγὼ δὲ
μέχρι νῦν δοῦλος. ἀλλ᾽ ἐὰν πάθω, ἀπελεύθερος ᾿Ιησοῦ
Χριστοῦ, καὶ ἀναστήσομαι ἐν αὐτῷ ἐλεύθερος. νῦν μανθάνω
δεδεμένος μηδὲν ἐπιθυμεῖν,

\ A tal
V. ᾿Απὸ Συρίας μέχρι. Ῥώμης θηριομαχῶ, διὰ γῆς καὶ
θαλάσσης, νυκτὸς καὶ ἡμέρας, ἐνδεδεμένος δέκα λεοπάρδοις,
ὅ ἐστιν στρατιωτικὸν τάγμα, οἱ καὶ εὐεργετούμενοι χείρους
7 , \ al 3 ,ὔ 9 A lal

γίνονται. ἐν δὲ τοῖς ἀδικήμασιν αὐτῶν μᾶλλον μαθη-
/ > > 2 ὲ a ! 3 / A
Tevoual’ AAA OY πὰρὰ TOYTO AEAIKAIMMAl. 2, οναίμην τῶν
θηρίων τῶν ἐμοὶ ἡτοιμασμένων, ἃ καὶ εὔχομαι σύντομά μοι
εὑρεθῆναι ἃ καὶ κολακεύσω συντόμως με καταφαγεῖν, οὐχ

[7 Ὁ / , vA i x > \ \ e /
ὥσπερ τινῶν δειλαινόμενα οὐχ ἥψαντο κἂν αὐτὰ δὲ ἑκόντα
\ , ἀν / ἢ y ᾿ ͵
μὴ θέλῃ, ἐγὼ προσβιάσομαι. 3. συγγνώμην μοι ἔχετε" τί
μοι συμφέρει ἐγὼ γινώσκω" νῦν ἄρχομαι μαθητὴς εἶναι μηθέν
/ A ς A \ A > U σ΄ 3 al ial
με ζηλώσαι τῶν ὁρατῶν καὶ τῶν ἀοράτων, iva Incod Χριστοῦ

/ a 3

ἐπιτύχω. πῦρ Kal σταυρὸς θηρίων τε συστάσεις, [ἀνατομαί,
διαιρέσεις], σκορπισμοὶ ὀστέων, συγκοπαὶ μελῶν, ἀλεσμοὶ

1 Cor. iv. 4.

122 THE EPISTLE OF S. IGNATIUS [Vv

ὅλου τοῦ σώματος, κακαὶ κολάσεις τοῦ διαβόλου ἐπ᾽ ἐμὲ
3 / > f 7 > la) a > 7
ἐρχέσθωσαν" μόνον ἵνα ᾿Ιησοῦ Χριστοῦ ἐπιτύχω.

VI. Οὐδέν pe ὠφελήσει τὰ πέρατα τοῦ κόσμου, οὐδὲ
αἱ βασιλεῖαι τοῦ αἰῶνος τούτου καλόν μοι ἀποθανεῖν διὰ
5 A / x / a / a A > a
Ἰησοῦν Χριστόν, ἢ βασιλεύειν τῶν περάτων τῆς γῆς. ἐκεῖνον

A \ δ τς δ ὦ 3 / ἃ age , \ 3
ζητῶ, τὸν ὑπὲρ ἡμῶν ἀποθανόντα' ἐκεῖνον θέλω, τὸν [δι

ς
ἡμᾶς) ἀναστάντα. ὁ τοκετός μοι ἐπίκειται. 2. σύγγνωτέ μοι,
ἀδελφοί μὴ ἐμποδίσητέ μοι ζῆσαι, μὴ θελήσητέ με ἀποθανεῖν.
τὸν τοῦ Θεοῦ θέλοντα εἶναι κόσμῳ μὴ χαρίσησθε, μηδὲ ὕλῃ
a a
κολακεύσητε. ἄφετέ με καθαρὸν φῶς λαβεῖν ἐκεῖ παραγένό-
Μ A
μενος ἄνθρωπος ἔσομαι. 3. ἐπιτρέψατέ μοι μιμητὴν εἶναι τοῦ
“ a a ” ween" b] e am /
πάθους τοῦ Θεοῦ pov. εἴ τις αὐτὸν ἐν ἑαυτῷ ἔχει, νοησάτω
a f \ / > \ \ / /
ὃ θέλω Kal συμπαθείτω μοι εἰδὼς τὰ συνέχοντά με.

VII. Ὃ ἄρχων τοῦ αἰῶνος τούτου διαρπάσαι με βού-
λεται καὶ τὴν εἰς Θεόν μου γνώμην διαφθεῖραι. μηδεὶς οὖν
τῶν παρόντων ὑμῶν βοηθείτω αὐτῷ μᾶλλον ἐμοῖ γίνεσθε

p μῶν Bon ob ἐμοῖ γίνεσθε,
τουτέστιν τοῦ Θεοῦ. μὴ λαλεῖτε ᾿Ιησοῦν Χριστὸν κόσμον δὲ
3 ad / 2 cm \ / a 3 a
ἐπιθυμεῖτε. 2. βασκανία ἐν ὑμῖν μὴ κατοικείτω μηδ᾽ ἂν
3 \ \ fn ς a / A , \ A
ἐγὼ παρὼν παρακαλώ ὑμᾶς, πείσθητέ μοι, τούτοις δὲ μᾶλλον

/ . / ἘΝ a \ / ee _— lal
πιστεύσατε, ols γράφω ὑμῖν. ζῶν [γὰρ] γράφω ὑμῖν, ἐρῶν rod
ἀποθανεῖν' ὁ ἐμὸς ἔρως ἐσταύρωται, καὶ οὐκ ἔστιν ἐν ἐμοὶ
πῦρ φιλόῦλον, ὕδωρ δὲ ζῶν καὶ λαλοῦν ἐν ἐμοί, ἔσωθέν
μοὶ λέγον Δεῦρο πρὸς τὸν πατέρα. 3. οὐχ ἥδομαι τροφῇ
φθορᾶς οὐδὲ ἡδοναῖς τοῦ βίου τούτου ἄρτον Θεοῦ θέλω, ὅ
> \ a a a 3 ΄ / \ ,
ἐστιν σὰρξ τοῦ Χριστοῦ τοῦ ἐκ σπέρματος Δαυείδ, καὶ πόμα
θέλω τὸ αἷμα αὐτοῦ, ὅ ἐστιν ἀγάπη ἄφθαρτος.

VIII. Οὐκέτι θέλω κατὰ ἀνθρώπους ζῆν᾽ τοῦτο δὲ ἔσται,
ἐὰν ὑμεῖς θελήσητε. θελήσατε, ἵνα καὶ ὑμεῖς θεληθῆτε.
2. δι᾿ ὀλίγων γραμμάτων αἰτοῦμαι ὑμᾶς" πιστεύσατέ μοι.
Ἰησοῦς δὲ Χριστὸς ὑμῖν ταῦτα φανερώσει, ὅτι ἀληθῶς λέγω"
τὸ ἀψευδὲς στόμα, ἐν ᾧ ὁ πατὴρ ἐλάλησεν [ἀληθῶς]. 3. αἰ-
τήσασθε περὶ ἐμοῦ, ἵνα ἐπιτύχω [ἐν πνεύματι ἁγίῳ]. οὐ

is >
κατὰ σάρκα ὑμῖν ἔγραψα, ἀλλὰ κατὰ γνώμην Θεοῦ. ἐὰν
/ > “ ¢ \ ] “Ὁ 3 U
πάθω, ἠθελήσατε; ἐὰν ἀποδοκιμασθῶ, ἐμισήσατε.

x] TO THE ROMANS. 123

, ’ rhs a ς a a 3 /
IX. Μνημονεύετε ἐν τῇ προσευχῇ ὑμῶν τῆς ἐν Συρίᾳ
ἐκκλησίας, ἥτις ἀντὶ ἐμοῦ ποιμένι τῷ Θεῷ χρῆται μόνος
A / \ e ε A > /
αὐτὴν ᾿Ιησοῦς Χριστὸς ἐπισκοπήσει Kal ἡ ὑμῶν ἀγάπη.
na Pe GS Cee eee ee
2. ἐγὼ δὲ αἰσχύνομαι ἐξ αὐτῶν λέγεσθαι οὐδὲ yap ἄξιος εἰμι,
A» 9 A \ »¥ . aaa? 2a 2 , “ 2\
ὧν ἔσχατος αὐτῶν Kal ἔκτρωμα" ἀλλ᾽ HrEnwat τις εἶναι, ἐὰν
A a \ a ¢
Θεοῦ ἐπιτύχω. 3. ἀσπάζεται ὑμᾶς τὸ ἐμὸν πνεῦμα καὶ 7
Ὁ “Ὁ a τῷ 2 a
ἀγάπη τῶν ἐκκλησιῶν τῶν δεξαμένων pe εἰς ὄνομα ᾿Ιησοῦ
\ \ ,ὔ
Χριστοῦ, οὐχ ὡς παροδεύοντα' καὶ γὰρ αἱ μὴ προσήκουσαί
μοι τῇ ὁδῷ τῇ κατὰ σάρκα κατὰ πόλιν με προῆγον.
a a / >
X. Γράφω δὲ ὑμῖν ταῦτα ἀπὸ Σμύρνης δι’ ᾿Εφεσίων
a ? , 4 δὲ Si Of 3 \ \ *
τῶν ἀξιομακαρίστων. ἔστιν δὲ Kal ἅμα ἐμοὶ σὺν ἄλλοις
πολλοῖς καὶ Κρόκος, τὸ ποθητόν [μοι] ὄνομα. 2. περὶ τῶν
προελθόντων με ἀπὸ Συρίας εἰς Ρώμην εἰς δόξαν [τοῦ] Θεοῦ
a U
πιστεύω ὑμᾶς ἐπεγνωκέναι. ols καὶ δηλώσατε ἐγγύς με OvTA’
; f > ” A a 4 Ἅ «Ὁ , tc a
πάντες yap εἰσιν ἄξιοι [τοῦ] Θεοῦ καὶ ὑμῶν" ovs πρέπον ὑμῖν
A , Pe A Lal
ἐστιν κατὰ πάντα ἀναπαῦσαι. 3. ἔγραψα δὲ ὑμῖν ταῦτα τῇ
πρὸ ἐννέα καλανδῶν Σεπτεμβρίων. ἔρρωσθε εἰς τέλος ἐν
ὑπομονῇ Ἰησοῦ Χριστοῦ.

ΠΡῸΣ ΦΙΛΑΔΕΛΦΕΙΣ.

ἸΓΝΑΤΊΟΣ, ὁ καὶ Θεοφόρος, ἐκκλησίᾳ Θεοῦ πατρὸς καὶ
Ἰησοῦ Χριστοῦ τῇ οὔσῃ ἐν Φιλαδελφίᾳ τῆς ᾿Ασίας, ἠλεημένῃ
καὶ ἡδρασμένῃ ἐν ὁμονοίᾳ Θεοῦ καὶ ἀγαλλιωμένῃ ἐν τῷ πάθει
τοῦ Κυρίου ἡμῶν ἀδιακρίτως καὶ ἐν τῇ ἀναστάσει αὐτοῦ,
πεπληροφορημένῃ ἐν παντὶ ἐλέει' ἣν ἀσπάζομαι ἐν αἵματι
Ἰησοῦ Χριστοῦ, ἥτις ἐστὶν χαρὰ αἰώνιος καὶ παράμονος"
μάλιστα ἐὰν ἐν ἑνὶ ὦσιν σὺν τῷ ἐπισκόπῳ καὶ τοῖς σὺν αὐτῷ
πρεσβυτέροις καὶ διακόνοις ἀποδεδειγμένοις ἐν γνώμῃ ᾿Ιησοῦ
Χριστοῦ, os κατὰ τὸ ἴδιον θέλημα ἐστήριξεν ἐν βεβαιωσύνῃ
τῷ ἁγίῳ αὐτοῦ πνεύματι.

1 Cor. Vi. 9.

124 THE EPISTLE OF 8. IGNATIUS [᾿

I. Ὃν ἐπίσκοπον ἔγνων οὐκ ἀφ᾽ ἑαυτοῦ οὐδὲ δι᾿ ἀνθρώ-
πων κεκτῆσθαι τὴν διακονίαν τὴν εἰς τὸ κοινὸν ἀνήκουσαν,
οὐδὲ κατὰ κενοδοξίαν, ἀλλ᾽ ἐν ἀγάπῃ Θεοῦ πατρὸς καὶ Κυρίου

lal nm \ ε “ἢ
Ἰησοῦ Χριστοῦ" οὗ καταπέπληγμαι τὴν ἐπιείκειαν, ὃς συγῶν
πλείονα δύναται. τῶν λαλούντων" 2. συνευρύθμισται γὰρ
ταῖς ἐντολαῖς, ὡς χορδαῖς κιθάρα. διὸ μακαρίξει μου ἡ ψυχὴ
τὴν εἰς Θεὸν αὐτοῦ γνώμην, ἐπυγνοὺς ἐνάρετον καὶ τέλειον
οὖσαν, τὸ ἀκίνητον αὐτοῦ καὶ τὸ ἀόργητον [αὐτοῦ] ἐν πάσῃ
5 / “ lal
ἐπιεικείᾳ Θεοῦ ζῶντος.

II. Téxva οὖν [φωτὸς] ἀληθείας, φεύγετε τὸν μερισμὸν

\ \ / Ἂ v4 Ν ς / > > “Ὁ
καὶ τὰς κακοδιδασκαλίας" ὅπου δὲ 6 ποιμήν ἐστιν, ἐκεῖ
ὡς πρόβατα ἀκολουθεῖτε' 2. πολλοὶ γὰρ λύκοι ἀξιόπιστοι
ἡδονῇ κακῇ αἰχμαλωτίζουσιν τοὺς θεοδρόμους: ἀλλ᾽ ἐν τῇ
ἑνότητι ὑμῶν οὐχ ἕξουσιν τόπον.

III. ᾿Απέχεσθε τῶν κακῶν βοτανῶν, ἅστινας οὐ γεωργεῖ
3 ων 4 A \ % ᾽ \ g / >
Ἰησοῦς Χριστός, διὰ τὸ μὴ εἶναι αὐτοὺς φυτείαν πατρός. οὐχ
ὅτι παρ᾽ ὑμῖν. μερισμὸν εὗρον, GAN ἀποδιυλισμόν. 2. ὅσοι

\ “Ὁ > Ae na a e \ “a 3 ῇ

yap Θεοῦ εἰσιν καὶ Ἰησοῦ Χριστοῦ, οὗτοι μετὰ τοῦ ἐπισκόπου

Χο ἢ ἡ δ Ὰ ἢ > tee, AN see
εἰσίν" καὶ Ὅσοι ἂν μετανοήσαντες ἔλθωσιν ἐπὶ THY ἑνότητα

A 5 / \ e a + “ Φ “Ὁ a“
τῆς ἐκκλησίας, καὶ οὗτοι Θεοῦ ἔσονται, iva ὦσιν κατὰ Ἰησοῦν
Χριστὸν ζῶντες. 3. μὴ πλανᾶσθε, ἀδελφοί μου εἴ τις
σχίζοντι ἀκολουθεῖ, Βδειλείδν Θεοῦ οὐ κληρονομεῖ: εἴ τὲς ἐν
ἀλλοτρίᾳ γνώμῃ περιπατεῖ, οὗτος τῷ πάθει οὐ συγκατατί-
θεται.

, 5 a ? / a i. / \

IV. Σπουδάσατε οὖν μιᾷ εὐχαριστίᾳ χρῆσθαι pia yap

Ν n / ε Ta 9 rol cal A / >
σὰρξ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἕν ποτήριον εἰς
ἕνωσιν τοῦ αἵματος αὐτοῦ" ἕν θυσιαστήριον, ὡς εἷς ἐπίσκοπος,
ἅμα τῷ πρεσβυτερίῳ καὶ διακόνοις τοῖς συνδούλοις pou’ ἵνα,
t “4 ,

ὃ ἐὰν πράσσητε, κατὰ Θεὸν πράσσητε.

Ν. ᾿Αδελφοί μου, λίαν ἐκκέχυμαι ἀγαπῶν ὑμᾶς, καὶ
ὑπεραγαλλόμενος ἀσφαλίζομαι ὑμᾶς" οὐκ ἐγὼ δέ, GAN ἸἸη-
A a , A ¢ a
σοῦς Χριστός, ἐν ᾧ δεδεμένος φοβοῦμαι μᾶλλον, ὡς ἔτι ὧν

3 / > » ς \ «ς A > ‘ >

ἀναπτάρτιστος. ἀλλ᾽ ἡ προσευχὴ ὑμῶν [εἰς Θεόν] με ἀπαρ-
\ a

τίσει, wa ἐν ᾧ κλήρῳ ἠλεήθην ἐπιτύχω, προσφυγὼν τῷ

vit] TO THE PHILADELPHIANS. 125

, ͵7 ¢ 9 lal \ a » / ¢
εὐαγγελίῳ ὡς σαρκὶ ᾿Ιησοῦ καὶ τοῖς ἀποστόλοις ὡς πρεσβυ-
τερίῳ ἐκκλησίας. 2. καὶ τοὺς προφήτας δὲ ἀγαπῶμεν, διὰ

\ AN ΜΕ. ᾽ ee a δὰ"; ͵ > 24
τὸ Kal αὐτοὺς εἰς TO εὐαγγέλιον κατηγγελκέναι Kal εἰς αὐτὸν

/ \ pee 3 4 3 bt \ / ? /
ἐλπίζειν καὶ αὐτὸν ἀναμένειν. ἐν ᾧ Kal πιστεύσαντες ἐσώ-

> ε΄, > A na » ᾽ \
θησαν ἐν ἑνότητι ᾿Ιησοῦ Χριστοῦ, ὄντες ἀξιωαγάπητοι καὶ
ἀξιοθαύμαστοι ἅγιοι, ὑπὸ ᾿Ιησοῦ Χριστοῦ μεμαρτυρημένοι
καὶ συνηριθμημένοι ἐν τῷ εὐαγγελίῳ τῆς κοινῆς ἐλπτίδος.

VI. Ἐὰν δέ τις ἰουδαϊσμὸν ἑρμηνεύῃ ὑμῖν, μὴ ἀκούετε
αὐτοῦ. ἄμεινον γάρ ἐστιν παρὰ ἀνδρὸς περιτομὴν ἔχοντος
χριστιανισμὸν ἀκούειν ἢ παρὰ ἀκροβύστου ἰουδαῖσμόν. ἐὰν
δὲ ἀμφότεροι περὶ ᾿Ιησοῦ Χριστοῦ μὴ Aarw@ow, οὗτοι ἐμοὶ

a / > \ / A 4» μ / /
στῆχαί εἰσιν καὶ τάφοι νεκρῶν, ἐφ᾽ οἷς γέγραπται μόνον
ὀνόματα ἀνθρώπων. 2. φεύγετε οὖν τὰς κακοτεχνίας καὶ
> 7 > a 7A / / 7
ἐνέδρας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, μήποτε θλιβέντες

a , ᾽ a > / > A > , ’ \ /
τῇ γνώμῃ αὐτοῦ ἐξασθενήσητε ἐν τῇ ἀγάπῃ: ἀλλὰ πάντες
eo, pee ΓΝ, a. he / ; : Pay ὼν
ἐπὶ τὸ αὐτὸ γίνεσθε ἐν ἀμερίστῳ καρδίᾳ. 3. εὐχαριστῶ δὲ

n Θ A ὅ ᾽ (ὃ / > > c¢ A \ ᾽ ΕΣ
τῷ Θεῷ μου, ὅτι εὐσυνείδητός εἰμι ἐν ὑμῖν, καὶ οὐκ ἔχει τις

Ud 0 Ὑ ΕΝ a 4 > / / ?
καυχήσασθαι οὔτε λάθρα οὔτε φανερῶς, ὅτι ἐβάρησά τινα ἐν
“a wn > 4 \ “Ὁ δέ > ΐ Ud v
μικρῷ ἢ ἐν μεγάλῳ. Kai πᾶσι δέ, ἐν οἷς ἐλάλησα, εὔχομαι

ἵνα μὴ εἰς μαρτύριον αὐτὸ κτήσωνται.

VII. Ee 4p Kal κατὰ σάρκα μέ τινες ἠθέλησαν πλα-
νῆσαι, ἀλλὰ τὸ πνεῦμα οὐ πλανᾶται, ἀπὸ Θεοῦ ὄν" οἶλεν γὰρ 8. Pena iii.
πόθεν EpyeTal KAI ποῦ ὑπάγει, Kal τὰ κρυπτὰ ἐλέγχει. ἀν
γασα μεταξὺ ὦν, ἐλάλουν μεγάλῃ φωνῇ, Θεοῦ φωνῇ: Τῷ ἐπι-

\ n
σκόπῳ προσέχετε Kal TO πρεσβυτερίῳ Kal διακόνοις. 2. οἱ
δ᾽ ὑποπτεύσαντές με, ὡς προειδότα τὸν μερισμόν τίνων,

, i ἢ ͵ 3 ao ef Pe 4
λέγειν ταῦτα. μάρτυς δέ μοι ἐν ᾧ δέδεμαι, OTL ἀπὸ σαρκὸς

\ a 7
ἀνθρωπίνης οὐκ ἔγνων" τὸ δὲ πνεῦμα ἐκήρυσσεν, λέγον τάδε:
Χωρὶς τοῦ ἐπισκόπου μηδὲν ποιεῖτε: τὴν σάρκα ὑμῶν ὡς
ναὸν Θεοῦ τηρεῖτε' τὴν ἕνωσιν ἀγαπᾶτε: τοὺς μερισμοὺς

3 an “
φεύγετε: μιμηταὶ γίνεσθε Ἰησοῦ Χριστοῦ, ὡς καὶ αὐτὸς τοῦ
πατρὸς αὐτοῦ.
τὸ
VIII. “Eyo μὲν οὖν τὸ ἴδιον ἐποίουν, ὡς ἄνθρωπος εἰς
/ e \
ἕνωσιν κατηρτισμένος. οὗ δὲ μερισμός ἐστιν Kal ὀργή, Θεὸς

cf. 5, John
x. ἢ.

126 THE EPISTLE OF S. IGNATIUS [ΝῚΙΣ

ΕῚ - “ - fal ᾽ / ε Ld ὟΝ
οὐ κατοικεῖ. πᾶσιν οὖν μετανοοῦσιν ἀφίει ὁ Κύριος, ἐὰν
, n a ? /
μετανοήσωσιν εἰς ἑνότητα Θεοῦ καὶ συνέδριον τοῦ ἐπισκόπου.
͵ a ° 5 le) a Ul 8 ne a U
πιστεύω τῇ χάριτι ᾿Ιησοῦ Χριστοῦ, ὃς λύσει ad ὑμῶν πάντα
. a \ € a \ ae es De 4
δεσμόν: 2. παρακαλῶ δὲ ὑμᾶς, μηδὲν κατ᾽ ἐρίθειαν πράσ-
> \ \ / ? Δ ἊΨ !
σετε ἀλλὰ κατὰ χριστομαθίαν. ἐπεὶ ἤκουσα τινων λεγόντων
vA yo > 4 Ν 3 al 5 , [4 2 a 5 λί "
ὅτι “Kav μὴ ἐν τοῖς ἀρχείοις εὕρω, ἐν τῷ εὐαγγελίῳ οὐ
, , Ε] n 4
πιστεύω" καὶ λέγοντός μου αὐτοῖς ὅτι Γέγραπται, ἀπεκρί-
/ e / 5 Ν \ > al 3 > an
θησάν μοι ὅτι Πρόκειται. ἐμοὶ δὲ apyeia ἐστιν ‘Inaods
a > ΝΞ ε
Χριστός, τὰ ἄθικτα ἀρχεῖα ὁ σταυρὸς αὐτοῦ καὶ ὁ θάνατος
ν ΓῈ > f 3 “Ὁ Ν ς / ς ὃ > > A. > ΐ θέ ᾿
καὶ ἡ ἀνάστασις αὐτοῦ καὶ ἡ πίστις ἡ Ol αὐτοῦ" εν οἷς θέλω
ἐν τῇ προσευχῇ ὑμῶν δικαιωθῆναι.
“ “Ὁ 4 , \ ς
ΙΧ. Καλοὶ καὶ οἱ ἱερεῖς: κρεῖσσον δὲ ὁ ἀρχιερεὺς ὁ
a , / \
πεπιστευμένος TA ἅγια TOV ἁγίων, ὃς μόνος" πεπίστευται TA
\ ἴω A 5 Ν a U “ / » φΦ > 7
κρυπτὰ τοῦ Θεοῦ: αὐτὸς ὧν θύρα τοῦ πατρός, δι’ ἧς εἰσέρ-
Ν 3 A
χονται ᾿Αβραὰμ καὶ Ἰσαὰκ καὶ ᾿Ιακὼβ καὶ οἱ προφῆται καὶ
7 U A
οἱ ἀπόστολοι Kal ἡ ἐκκλησία. πάντα ταῦτα εἰς ἑνότητα
n \
Θεοῦ. 2. ἐξαίρετον δέ τι ἔχει τὸ eVayyédov, THY παρουσίαν
n A / ς a 2 an a \ / > a
Tov σωτῆρος, Κυρίου ἡμῶν Incod Χριστοῦ, τὸ πάθος αὐτοῦ,
3 a
τὴν ἀνάστασιν. οἱ yap ἀγαπητοὶ προφῆται κατήγγειλαν εἰς
> / \ \ 3 7 3 U | ee 5 / /
αὐτόν' τὸ δὲ εὐαγγέλιον ἀπάρτισμά ἐστιν ἀφθαρσίας. πάντα
e a 7\ 2
ὁμοῦ καλά ἐστιν, ἐὰν ἐν ἀγάπῃ πιστεύητε.
\ a
X. Ἐπειδὴ κατὰ τὴν προσευχὴν ὑμῶν, καὶ κατὰ τὰ
Δ τ > a %T. a > , 5
σπλάγχνα ἃ ἔχετε ἐν Χριστῷ ᾿Ιησοῦ, ἀπηγγέλη μοι εἰρη-
Ul \ 3 / \ ’ > / ial / ,
νεύειν τὴν ἐκκλησίαν τὴν ἐν ᾿Αντιοχείᾳ τῆς Συρίας" πρέπον
5 \ | οἷ ς > / δὰ a , 3 \
ἐστὶν ὑμῖν, ὡς ἐκκλησίᾳ Θεοῦ, χειροτονῆσαι διάκονον εἰς τὸ
la) ’ n a) ‘al a
πρεσβεῦσαι ἐκεῖ Θεοῦ πρεσβείαν, cis TO συγχαρῆναι αὐτοῖς
omy, \ “ \ / > ee i f
ἐπὶ TO αὐτὸ γενομένοις καὶ δοξάσαι TO ὄνομα" 2. μακάριος
3 a3 a / A U ,ὔ
ἐν Χριστῷ ‘Inood, ὃς καταξιωθήσεται τῆς τοιαύτης διακονίας"
\ «ς ἴω / 7” ᾿ ΄
καὶ ὑμεῖς δοξασθήσεσθε. θέλουσιν δὲ ὑμῖν οὐκ ἔστιν ἀδύνα-
ς \ 5 / n ς \ δον. 3 / ΝΜ -
τον ὑπὲρ ὀνόματος Θεοῦ' ὡς καὶ αἱ ἔγγιστα ἐκκλησίαι ἔπεμ-
5 “ e ,
ψαν ἐπισκόπους, αἱ δὲ πρεσβυτέρους καὶ διακόνους.
\ \ " “ ‘
XI. Περὶ δὲ Φίλωνος τοῦ διακόνου ἀπὸ Κιλικίας, ἀνδρὸς
/ \ \ ἴον 5 ‘4 na ¢ a
μεμαρτυρημένου, ὃς καὶ νῦν ἐν λόγῳ Θεοῦ ὑπηρετεῖ μοι, ἅμα
¢ 7 ’ U " Ν ’ A t
Paiw ᾿Αγαθόποδι, ἀνδρὶ ἐκλεκτῷ, ὃς ἀπὸ Συρίας μοι ἀκο-

1] TO THE SMYRNAANS. 127

λουθεῖ ἀποταξάμενος τῷ Biw οἱ καὶ μαρτυροῦσιν ὑμῖν
ου μενος Τῷ , papTup ὕμιν.
᾽ \ A a b] φ' τ \ ¢ a “ ἐδέ θ > t «
κἀγὼ τῷ Θεῷ εὐχαριστῶ ὑπὲρ ὑμῶν, ὅτι ἐδέξασθε αὐτούς, ὡς
» ee, 3 nA ς ’ e. \ 93 / > \ /
καὶ ὑμᾶς ὁ Κύριος. οἱ δὲ ἀτιμάσαντες αὐτοὺς λυτρωθείησαν
> a / > an “Ὁ: > u ς a ε > ,
ἐν τῇ χάριτι ᾿Ιησοῦ Χριστοῦ. 2. ἀσπάζεται ὑμᾶς ἡ ἀγάπη
τῶν ἀδελφῶν τῶν ἐν Tpwad« ὅθεν καὶ γράφω ὑμῖν διὰ Βούρ-
ρου πεμφθέντος ἅμα ἐμοὶ ἀπὸ ᾿Εφεσίων καὶ Σμυρναίων εἰς
Ἃ, / n / > \ ς Κ / Ἵ a x /
όγον τιμῆς. τιμήσει. αὐτοὺς ὁ Κύριος ᾿Ιησοῦς Χριστός,
> «Ὁ . 3 / / a“ “ / > U
εἰς ὃν ἐλπίζουσιν σαρκί, ψυχῇ, πνεύματι, πίστει, ἀγάπῃ,
ς / Ν 2 a? n fal δὲ "ἃ 7 ε a
ὁμονοίᾳ. ἔρρωσθε ἐν Χριστῷ ᾿Ἰησοῦ, τῇ κοινῇ ἐλπίδι ἡμῶν.

ΠΡῸΣ ΣΛΛΥΡΝΑΙΟΥΣ.

\ \
"ITNATIO“, ὁ καὶ Θεοφόρος, ἐκκλησίᾳ Θεοῦ πατρὸς καὶ
a 5 la) a 5 \ /
τοῦ ἠγαπημένου ᾿Ιησοῦ Χριστοῦ, ἠλεημένῃ ἐν παντὶ yapio-
9 / bd
ματι, πεπληρωμένῃ ἐν πίστει Kal ἀγάπῃ, ἀνυστερήτῳ οὔσῃ
ς , “" Μ
παντὸς χαρίσματος, θεοπρεπεστάτῃ καὶ ἁγιοφόρῳ, τῇ οὔσῃ
> > , fal "A / 5 Ἵ , / ἃ λό Θ A
ἐν Σμύρνῃ τῆς ᾿Ασίας, ἐν ἀμώμῳ πνεύματι Kal λόγῳ Θεοῦ
πλεῖστα χαίρειν.
, ἴω f a
I. Δοξάζω Ἰησοῦν Χριστὸν τὸν Θεὸν τὸν οὕτως ὑμᾶς
A >
σοφίσαντα' ἐνόησα yap ὑμᾶς KaTnpTicpévous ἐν ἀκινήτῳ
/ vd 7 ? A a n 7
πίστει, ὥσπερ καθηλωμένους ἐν τῷ σταυρῷ τοῦ Κυρίου
Ἰησοῦ Χριστοῦ, σαρκί τε καὶ πνεύματι, καὶ ἡδρασμένους ἐν
A " “a A
ἀγάπη ἐν τῷ αἵματι Χριστοῦ, πεπληροφορημένους εἰς τὸν
ς al a >
Κύριον ἡμῶν ἀληθῶς ὄντα ἐκ γένους Δαυεὶδ κατὰ σάρκα, υἱὸν
a , \ , 9 A >
Θεοῦ κατὰ θέλημα καὶ δύναμιν, γεγεννημένον ἀληθῶς ἐκ
/ a n Ἂ
παρθένου, βεβαπτισμένον ὑπὸ ᾿Ιωάννου ἵνα πληρωθηῖ πᾶοὰ 3: ὙΠ
lll. 15.
, 5 A
AIKAIOCYNH ὑπ᾽ αὐτοῦ, 2. ἀληθῶς ἐπὶ Ποντίου ἸΠἐλάτου καὶ
Ἥ ὃ / θ 7 ς \ ες Lal > he > >
ρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί: ἀφ
~ A n a 9 tA
οὗ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους" iva
x ’ > \ IA. ὃ \ a bd , 3 ὺ Is. ν 26
ἄρῃ CYCCHMON εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἴδ: ν. 26,
ΧΙΙΧ. 22.
ς / \ > lal
ἁγίους Kal πιστοὺς αὐτοῦ, εἴτε ἐν ᾿Ιουδαίοις εἴτε ἐν ἔθνεσιν,
ἐν ἑνὶ σώματι τῆς ἐκκλησίας αὐτοῦ.

?‘* The
Teaching
of Peter.’

128 THE EPISTLE OF S. IGNATIUS [τ

an 4 Δ ¢ a Lal

II. Ταῦτα yap πάντα ἔπαθεν δι’ ἡμᾶς [ἵνα σωθῶμεν]:

\ 3 a ΕΝ ς \ Ε] A Ber ς ͵ >
καὶ ἀληθῶς ἔπαθεν, ὡς καὶ ἀληθῶς ἀνέστησεν ἑαυτόν: οὐχ
ὥσπερ ἄπιστοί τινες λέγουσιν τὸ δοκεῖν αὐτὸν πεπονθέναι,
αὐτοὶ τὸ δοκεῖν ὄντες" καὶ καθὼς φρονοῦσιν, καὶ συμβήσεται
αὐτοῖς, οὖσιν ἀσωμάτοις καὶ δαιμονικοῖς.

III. “Eyo γὰρ καὶ μετὰ τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν
- ι / ” ν᾿ ν Δ \ \ \ ͵
olda καὶ πιστεύω ὄντα 2. καὶ ὅτε πρὸς τοὺς περὶ Πέτρον
ἦλθεν, ἔφη αὐτοῖς" Λάβετε, yHAadHcaTé me, Kal ἴδετε ὅτι οὐκ
Φιν ’ ΨΥ \ IAA ᾽ an »ἼιῸἊςἹ 4 eae ὙΨΡΥ.
εἰμὶ δαιμόνιον ACWMATON. Kal εὐθὺς αὐτοῦ ἥψαντο, καὶ ἐπί-

, a 3 ~ a f ~
στευσαν κραθέντες TH σαρκὶ αὐτοῦ καὶ τῷ αἵματι. διὰ τοῦτο

\ / , 2 / \ e \ /
Kat θανάτου κατεφρόνησαν, ηὑρέθησαν δὲ ὑπὲρ θάνατον.

\ \ \ » ARES A \ ΄ ) a \ /
3. μετὰ δὲ τὴν ἀνάστασιν [καὶ] συνέφαγεν αὐτοῖς καὶ συνέ-
Γ a a
πίεν WS σαρκικός, καίπερ πνευματικῶς ἡνωμένος τῷ πατρί.
IV. Ταῦτα δὲ παραινῶ ὑμῖν, ἀγαπητοί, εἰδὼς ὅτι καὶ
ὑμεῖς οὕτως ἔχετε' προφυχλάσσω δὲ ὑμᾶς ἀπὸ τῶν θηρίων
A > / e\ > / a ¢ a \ /
τῶν ἀνθρωπομόρφων, ois ov μόνον δεῖ ὑμᾶς μὴ παραδέχεσθαι,
ἀλλ᾽, εἰ δυνατόν, μηδὲ συναντᾶν [αὐτοῖς] μόνον δὲ προσεύ-
χέσθε ὑπὲρ αὐτῶν, ἐάν Tas μετανοήσωσιν, ὅπερ δύσκολον"
a ς A
τούτου δὲ ἔχει ἐξουσίαν ᾿Ιησοῦς Χριστός, TO ἀληθινὸν ἡμῶν
A > \ \ a A > , [4 \ a
ζῆν. 2. εἰ yap τὸ δοκεῖν ταῦτα ἐπράχθη ὑπὸ τοῦ Κυρίου
ε a 3 \ \ ὃ a / / δὲ Ν ς Ἀ ΝΜ ὃ
ἡμῶν, κἀγὼ τὸ δοκεῖν δέδεμαι. τί δὲ καὶ ἑαυτὸν ἔκδοτον
, κ᾿ , \ a \ ee \ ΓΗ͂Σ
δέδωκα τῷ θανάτῳ, πρὸς πῦρ, πρὸς μάχαιραν, πρὸς θηρία;
- . a \
ἀλλ᾽ ὁ ἐγγὺς μαχαίρας, ἐγγὺς Θεοῦ: μεταξὺ θηρίων, μεταξὺ
Θεοῦ: μόνον ἐν τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ εἰς τὸ συμπαθεῖν

A ¢ / a a fa) : /
αὐτῷ. πάντα ὑπομένω, αὐτοῦ με ἐνδυναμοῦντος τοῦ τελείου

᾿]
᾿ ἀνθρώπου.

V. “Ov tives ἀγνοοῦντες ἀρνοῦνται, μᾶλλον δὲ ἠρνήθη-
σαν ὑπ᾽ αὐτοῦ, ὄντες συνήγοροι τοῦ θανάτου μᾶλλον ἢ τῆς
ἢ al ᾿]

ἀληθείας" ols οὐκ ἔπεισαν ai προφητεῖαι οὐδὲ ὁ νόμος Μω-
7 3 ? aN\ / a \ > , O\ Mt / an

σέως, ἀλλ᾽ οὐδὲ μέχρι νῦν TO εὐαγγέλιον, οὐδὲ TA ἡμέτερα τῶν

37 ae ΝΣ / \ \ \ ¢ a \ Re ἡ

κατ᾽ ἄνδρα παθήματα' 2. καὶ yap περὶ ἡμῶν TO αὐτὸ φρο-
a a a / /

vovow. τί yap [με] ὠφελεῖ, εἰ ἐμὲ ἐπαινεῖ τις, τὸν δὲ Κύριόν
a a / a

μου βλασφημεῖ, μὴ ὁμολογῶν αὐτὸν σαρκοφόρον ; ὁ δὲ τοῦτο

\ \

μὴ λέγων τελείως αὐτὸν ἀπήρνηται, ὧν vexpopopos. 3. τὰ δὲ

vi] TO THE SMYRNAANS. 129

/ , / » ‘
ὀνόματα αὐτῶν, ὄντα ἄπιστα, οὐκ ἔδοξέν μοι ἐγγράψαι" ἀλλὰ
: ,
μηδὲ γένοιτό μοι αὐτῶν μνημονεύειν, μέχρις οὗ μετανοήσωσιν
9
εἰς τὸ πάθος, 0 ἐστιν ἡμῶν ἀνάστασις.
\ ς /
VI. Μηδεὶς πλανάσθω. καὶ τὰ ἐπουράνια καὶ ἡ δόξα
a 57 3.Ν 4
TOV ἀγγέλων Kai οἱ ἄρχοντες ὁρατοί τε καὶ ἀόρατοι, ἐὰν μὴ
> A a a a > / /
πιστεύσωσιν εἰς TO αἷμα Χριστοῦ [τοῦ Θεοῦ], κἀκείνοις κρί-
tal , / : ’ \
σις ἐστίν. ὁ χωρῶν χωρείτω. τόπος μηδένα φυσιούτω" τὸ
\ 4 i τ ! ν Se Sir od 2 2 δὲ ΄.
γὰρ ὅλον ἐστὶν πίστις καὶ ἀγάπη, ὧν οὐδὲν προκέκριται.
\ \ e fa} > \ ft > fal
2. καταμάθετε δὲ τοὺς ἑτεροδοξοῦντας εἰς THY χάριν ᾿Ιησοῦ
μ'ᾳ »“ ὴ > « ἴω EXO nr Ὁ > / pe! lal /
ριστοῦ τὴν εἰς ἡμᾶς ἐλθοῦσαν, πῶς ἐναντίοι εἰσὶν TH γνώμῃ
a A 4: - ὁ ᾽ , 3 a 3 \ , ?
τοῦ Θεοῦ. περὶ ἀγάπης ov μέλει αὐτοῖς, ov περὶ χήρας, ov
n / 2 5 ’ὔ
περὶ ὀρφανοῦ, οὐ περὶ θλιβομένου, οὐ περὶ δεδεμένου [ἢ
x “ 3
λελυμένου], οὐ περὶ πεινῶντος ἢ διψῶντος" εὐχαριστίας καὶ
3
προσευχῆς ἀπέχονται διὰ TO μὴ ὁμολογεῖν τὴν εὐχαριστίαν
fal a c a fol Ὁ“
σάρκα εἶναι τοῦ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, τὴν ὑπὲρ τῶν
a a a «Ὁ a / \
ἁμαρτιῶν ἡμῶν παθοῦσαν, ἣν TH χρηστότητι ὃ πατὴρ ἤγειρεν.
« 9 "“ Aa rn a
VII. Οἱ οὖν ἀντιλέγοντες TH δωρεᾷ τοῦ Θεοῦ συζητοῦν-
Ε] U 7 \ > -“ > “a vA \
τες ἀποθνήσκουσιν. συνέφερεν δὲ αὐτοῖς ἀγαπᾶν, ἵνα καὶ
3 “Ὁ / 3 3 \ 53 / “Ὁ /
ἀναστῶσιν. 2. πρέπον [οὖν] ἐστὶν ἀπέχεσθαι τῶν τοιούτων,
\ / > 307 \ > Ἂ “Ὁ / a. /
καὶ μήτε κατ᾽ ἰδίαν περὶ αὐτῶν λαλεῖν μήτε κοινῇ" προσέχειν
Ν a t > 2 \ A > / > 4 \ /
δὲ τοῖς προφήταις, ἐξαιρέτως δὲ τῷ εὐαγγελίῳ, ἐν ᾧ TO πάθος
δὸ Ὁ ὃ ὃ / } <. 2 / /
ἡμῖν δεδήλωται καὶ ἡ ἀνάστασις TETENELWTAL.
\ \ \ , « 3
VIII. Τοὺς [δὲ] μερισμοὺς φεύγετε, ὡς ἀρχὴν κακῶν.
/ A > / > a ς > a ‘ a
πάντες TO ἐπισκόπῳ ἀκολουθεῖτε, ὡς Ἰησοῦς Χριστὸς τῷ
/ \ a / ¢ na > / \ \
πατρί, Kal τῷ πρεσβυτερίῳ ὡς τοῖς ἀποστόλοις: τοὺς δὲ
ὃ ’ > / 6 «ς Θ nw > / ὃ \ \ 5
taxovous ἐντρέπεσθε ὡς Θεοῦ ἐντολήν. μηδεὶς χωρὶς ἐπι-
/ /
σκόπου TL πρασσέτω τῶν ἀνηκόντων εἰς τὴν ἐκκλησίαν.
> / e
ἐκείνη βεβαία εὐχαριστία ἡγείσθω ἡ ὑπὸ τὸν ἐπίσκοπον
s \ @ A ἌΡΟ > , Υ̓
οὖσα, ἢ ᾧ ἂν αὐτὸς ἐπιτρέψῃ. 2. ὅπου ἂν φανῇ ὁ ἐπίσκοπος,
\ a » ld A r
ἐκεῖ TO πλῆθος ἔστω, ὥσπερ ὅπου ἂν ἢ Χριστὸς ᾿Ιησοῦς, ἐκεῖ
:Σ a. / 3 ’
ἡ καθολικὴ ἐκκλησία. οὐκ ἐξόν ἐστιν χωρὶς τοῦ ἐπισκόπου

"᾿ 3 f A a
οὔτε βαπτίζειν οὔτε ἀγάπην ποιεῖν" ἀλλ᾽ ὃ ἂν ἐκεῖνος δοκι-

vi. τ τοῦ Θεοῦ] Timoth. Anon-Syr..; om. GLAC; al. g.
AP. FATH. 9

S. Matt.

ΧΙΧ. 12.

130 THE EPISTLE OF 5. IGNATIUS [vit

, a \ al r ,7 ‘7 » ‘ + A
μάσῃ, τοῦτο καὶ τῷ Θεῷ εὐάρεστον, ἵνα ἀσφαλὲς ἡ καὶ
βέβαιον πᾶν ὃ πράσσετε.

bd / 5" ‘ ’ an « ¢ ΝΜ
ΙΧ. Evdoyov ἐστιν λοιπὸν ἀνανῆψαι ἡμᾶς, ὡς [ἔτι]
καιρὸν ἔχομεν εἰς Θεὸν μετανοεῖν. καλῶς ἔχει Θεὸν καὶ ἐπί-
σκοπὸν εἰδέναι. ὁ τιμῶν ἐπίσκοπον ὑπὸ Θεοῦ τετίμηται:
ὁ λάθρα ἐπισκόπου τι πράσσων τῷ διαβόλῳ λατρεύει.
2. πάντα οὖν ὑμῖν ἐν χάριτι περισσευέτω, ἄξιοι γάρ ἐστε.
κατὰ πάντα pe ἀνεπαύσατε, καὶ ὑμᾶς ᾿Ιησοῦς Χριστός.
» ’ \ “ > J / > / € a , >.
ἀπόντα με Kal παρόντα ἠγαπήσατε' ἀμείβοι ὑμῖν Beds, du

ὃν πάντα ὑπομένοντες αὐτοῦ τεύξεσθε. ᾿
X. Dirwva καὶ ἱῬαῖον ᾿Αγαθόπουν, οἱ ἐπηκολούθησάν

“Ὁ lal ,

μοι εἰς λόγον Θεοῦ, καλῶς ἐποιήσατε ὑποδεξάμενοι ὡς δια-

/ [xX 0] Θ A, aA \ v lal fal K 7 ¢ A
κόνους [Χριστοῦ] Θεοῦ" of καὶ εὐχαριστοῦσιν τῷ Κυρίῳ ὑπὲρ

f tc «a
ὑμῶν, OTL αὐτοὺς ἀνεπαύσατε KATA πάντα τρόπον. οὐδὲν ὑμῖν

> \ 3 -" ᾽ / e “ \ ” / \ A
οὐ μὴ ἀπολεῖται. 2. ἀντίψυχον ὑμῶν τὸ πνεῦμά μου, Kal τὰ

, ἃ ᾽ ς / : > ͵ < 203
δεσμά pov ἃ οὐχ ὑπερηφανήσατε οὐδὲ ἐπῃσχύνθητε οὐδὲ
€ ral > / ε / / > ral /
ὑμᾶς ἐπαισχυνθήσεται ἡ τελεία πίστις, Ἰησοῦς Χριστός.

A \
XI. Ἢ προσευχὴ ὑμῶν ἀπῆλθεν ἐπὶ τὴν ἐκκλησίαν τὴν
“Ὁ /
ἐν ᾿Αντιοχείᾳ τῆς Συρίας" ὅθεν δεδεμένος θεοπρεπεστάτοις

“ / 93 ͵ “a vv > -“ > ΝΜ
δεσμοῖς πάντας ἀσπάζομαι, οὐκ ὧν ἄξιος ἐκεῖθεν εἶναι, ἔσχα-

ἘΠ eae Re ν Qs t > 9 ,
τος αὐτῶν ὦν κατὰ θέλημα κατηξιώθην, οὐκ ἐκ συνειδότος,
ἀλλ᾽ ἐκ χάριτος Θεοῦ, ἣν εὔχομαι τελείαν μοι δοθῆναι, ἵνα ἐν

~ » ς Ὁ lal 5 ld Ω > 7 ε a
τῇ προσευχῇ ὑμῶν Θεοῦ ἐπιτύχω. 2. ἵνα οὖν τέλειον ὑμῶν

> wn
γένηται TO ἔργον καὶ ἐπὶ γῆς καὶ ἐν οὐρανῷ, πρέπει εἰς τιμὴν
Θεοῦ χειροτονῆσαι τὴν ἐκκλησίαν ὑμῶν θεοπρεσβύτην εἰς τὸ
7] lal “Ὁ
γενόμενον ἕως Συρίας συγχαρῆναι αὐτοῖς ὅτι εἰρηνεύουσιν
\ a \
καὶ ἀπέλαβον τὸ ἴδιον μέγεθος καὶ ἀπεκατεστάθη αὐτοῖς τὸ
a / Φ /
ἴδιον σωματεῖον. 3. ἐφάνη μοι οὖν ἄξιον πρᾶγμα πέμψαι
\ A ῃ ͵ 99 a ¢ / \ \
τινὰ τῶν ὑμετέρων μετ᾽ ἐπιστολῆς, ἵνα συνδοξάσῃ τὴν κατὰ
κι >] / Μ
Θεὸν αὐτοῖς γενομένην εὐδίαν, καὶ ὅτι λιμένος ἤδη ἐτύγχανον
a a ες a , wv é ’ ὶ n θέ
τῇ προσευχῇ ὑμῶν. τέλειοι ὄντες τέλεια καὶ φρονεῖτε" θέ-
΄“ > \ rf
λουσιν yap ὑμῖν εὖ πράσσειν Θεὸς ἕτοιμος εἰς TO παρασχεῖν.
XII. ᾿Ασπάζεται ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν τῶν ἐν
“ ‘\
Τρωάδι, ὅθεν καὶ γράφω ὑμῖν διὰ Bovppou, ὃν ἀπεστείλατε

1] TO 8. POLYCARP. 131

nr “-“ a ¢ = NM, 2. A ͵
μετ᾽ ἐμοῦ ἅμα Edecious τοῖς ἀδελφοῖς ὑμῶν" ὃς κατὰ πάντα
¢ 3 \ > a wv
pe ἀνέπαυσεν. καὶ ὄφελον πάντες αὐτὸν ἐμιμοῦντο, ὄντα
» ᾽ 4 > ΜΔ" « Ul \
ἐξεμπλάριον Θεοῦ διακονίας. ἀμείψεται αὐτὸν ἢ χάρις κατὰ
/
πάντα. 2. ἀσπάζομαι τὸν ἀξιόθεον ἐπίσκοπον καὶ θεοπρε-
, , \
πὲς πρεσβυτέριον, [καὶ] τοὺς συνδούλους μου διακόνους καὶ
a Ue 3 lal r
τοὺς κατ᾽ ἄνδρα καὶ κοινῇ πάντας, ἐν ὀνόματι ᾿Ιησοῦ Χριστοῦ,
an A / \ > ,
καὶ τῇ σαρκὶ αὐτοῦ καὶ τῷ αἵματι, πάθει τε καὶ ἀναστάσει
fol / ΛΕ al /
σαρκικῇ τε Kal πνευματικῇ, ἐν ἑνότητι Θεοῦ καὶ ὑμῶν. χάρις
ς “- »» > ‘ e \ \ /
ὑμῖν, ἔλεος, εἰρήνη, ὑπομονὴ διὰ ππαντός.
͵ a > a \
XIII. ᾿Ασπάζομαι τοὺς οἴκους τῶν ἀδελφῶν μου σὺν
\ 4 \ / /
γυναιξὶν καὶ τέκνοις, καὶ Tas παρθένους τὰς λεγομένας χήρας.
Μ ’ ? , U 3 / δι a /
ἔρρωσθέ μοι ἐν δυνάμει πατρός. ἀσπάζεται ὑμᾶς Φίλων,
\ ᾽ \ bd > / \ i A “Ὁ bd
σὺν ἐμοὶ ὦν. 2. ἀσπάζομαι Tov οἶκον Τ' αουΐας, ἣν εὔχομαι
e A / κ » / a \ an
ἑδρᾶσθαι πίστει καὶ ἀγάπῃ σαρκικῇ τε Kal πνευματικῇ.
f U
ἀσπάζομαι ΓΑλκην, TO ποθητόν μοι ὄνομα, καὶ Aadvoy τὸν
/ >
ἀσύγκριτον καὶ Kirexvoy καὶ πάντας Kat ὄνομα. ἔρρωσθε
ἐν χάριτι Θεοῦ.

ΠΡῸΣ ΠΟΛΥΚΑΡΙΤΟΝ.

/
ITNATIO® ὁ καὶ Θεοφόρος, Πολυκάρπῳ ἐπισκόπῳ
a ε a
ἐκκλησίας Σμυρναίων, μᾶλλον ἐπισκοπημένῳ ὑπὸ Θεοῦ
\ &\ 2 A , a o /
πατρὸς καὶ ᾿Ιησοῦ Χριστοῦ, πλεῖστα χαίρειν.
I "* ὃ “ ‘ \ > Θ lal ῇ “ὃ /
; ποδεχόμενός σου τὴν ἐν Θεῷ γνώμην ἡδρασμένην
ε 3 \ / > / ¢ ’ \ “Ὁ
ὡς ἐπὶ πέτραν ἀκίνητον, ὑπερδοξάζω καταξιωθεὶς τοῦ προ-
σώπου σου τοῦ ἀμώμου, οὗ ὀναίμην ἐν Med. 2. παρακαλώ
> / a a
σε ἐν χάριτι 7 ἐνδέδυσαι προσθεῖναι τῷ δρόμῳ cov, Kal
/ a
πάντας παρακαλεῖν ἵνα σώζωνται. ἐκδίκει cov τὸν τόπον
εἰ , > / “ a fal
ἐν πάσῃ ἐπιμελείᾳ TAPKLKH τε Kal πνευματικῆ. τῆς ἑνώσεως
͵ : ᾽ δὲ ” ἢ t ! ς , ς
φρόντιζε, ἧς οὐδὲν ἄμεινον πάντας βάσταξε, ὡς καί σε ὃ
t δ t ᾽ ᾽ a
Κύριος" πάντων ἀνέχου ἐν ἀγάπῃ, ὥσπερ καὶ ποιεῖς" 3. προσ-
Lal / >
εὐχαῖς σχόλαξζε ἀδιαλείπτοις" αἰτοῦ σύνεσιν πλείονα ἧς
Ὁ ͵ ie ,ὔ oat
ἔχεις" ypnyopes ἀκοίμητον πνεῦμα κεκτημένος. τοῖς κατ᾽

9---2

S. Matt.
x. 16.

132 THE EPISTLE OF S. IGNATIUS [x

lal 4 ul Υ͂

ἄνδρα κατὰ ὁμοήθειαν Θεοῦ λάλει: πάντων τὰς νόσους βα-
/

orale, ὡς τέλειος ἀθλητής ὅπου πλείων κόπος, TOAD κέρδος.

II. Καλοὺς μαθητὰς ἐὰν φιλῇς, χάρις σοι οὐκ ἔστιν'

A 8 ol. ς , 3 n

μᾶλλον τοὺς λοιμοτέρους ἐν πραὔτητι ὑπότασσε. οὐ πᾶν

- - 4 a
τραῦμα TH αὐτῇ ἐμπλάστρῳ θεραπεύεται τοὺς παροξυσμοὺς
ἐμβροχαῖς παῦε. 2. φρόνιμος rinoy wc ὁ ddic ἐν πᾶσιν Kai

ε ς a 5
ἀκέρδιος εἰσαεὶ ὡς H περιοτερά. διὰ τοῦτο σαρκικὸς εἶ καὶ
πνευματικός, ἵνα τὰ φαινόμενά σου εἰς πρόσωπον κολακεύῃς"
τὰ δὲ ἀόρατα αἴτει ἵνα σοι φανερωθῇ" ἵνα μηδενὸς λείπῃ, καὶ

/ ε a ε
παντὸς χαρίσματος περισσεύῃς. 3. ὁ καιρὸς ἀπαιτεῖ σε, ὥς
“Ὁ ΑΝ ὁ \ € 4 , > ‘ nm
κυβερνῆται ἀνέμους Kal ὡς χειμαζόμενος λιμένα, εἰς TO Θεοῦ
ἐπιτυχεῖν. νῆφε, ὡς Θεοῦ ἀθλητής" τὸ θέμα ἀφθαρσία καὶ
ζωὴ αἰώνιος, περὶ ἧς καὶ σὺ πέπεισαι. κατὰ πάντα σου
3 / ἌΡΑ ἢ \ \ ὃ U i ΜΡ
ἀντίψυχον ἐγὼ καὶ τὰ δεσμά pov ἃ ἠγάπησας.

III. Οἱ δοκοῦντες ἀξιόπιστοι εἶναι καὶ ἑτεροδιδασκα-
λοῦντες μή σε καταπλησσέτωσαν. στῆθι ἑδραῖος, ὡς ἄκμων
τυπτόμενος. μεγάλου ἐστὶν ἀθλητοῦ [τὸ] δέρεσθαι καὶ νικᾶν.

/ \ @¢ fal / ς / ¢ “Ὁ δ. \
μάλιστα δὲ ἕνεκεν Θεοῦ πάντα ὑπομένειν ἡμᾶς δεῖ, ἵνα καὶ
ιν ὦ ε A ς / / ὃ a , Ψ Φ \
αὐτὸς ἡμᾶς ὑπομείνῃ. 2. πλέον σπουδαῖος γίνου οὗ el. τοὺς
καιροὺς καταμάνθανε: τὸν ὑπὲρ καιρὸν προσδόκα, τὸν ἄχρο-
νον, τὸν ἀόρατον, τὸν δι ἡμᾶς ὁρατόν, τὸν ἀψηλάφητον, τὸν
5 a \ 3 ε “ 4 \ \ Ud , »
ἀπαθῆ, τὸν δι’ ἡμᾶς παθητόν, τὸν κατὰ πάντα τρόπον δι

ἡμᾶς ὑπομείναντα.

IV. Χῆραι μὴ ἀμελείσθωσαν'" μετὰ τὸν Κύριον σὺ αὐτῶν

ΜΝ
φροντιστὴς ἔσο. μηδὲν ἄνευ γνώμης σου γινέσθω, μηδὲ σὺ
“ a ἢ A 4s" O\ , ᾽ /
ἄνευ Θεοῦ γνώμης τι πρᾶσσε" ὅπερ οὐδὲ πράσσεις. εὐστάθει.
2. πυκνότερον συνωγωγαὶ γινέσθωσαν᾽ ἐξ ὀνόματος πάντας
ζήτει. 3. δούλους καὶ δούλας μὴ ὑπερηφάνει: ἀλλὰ μηδὲ
αὐτοὶ φυσιούσθωσαν, ἀλλ᾽ εἰς δόξαν Θεοῦ πλέον δουλευέτω-

“ ͵ ’ RCW A , x At Sia
σαν, ἵνα κρείττονος ἐλευθερίας ἀπὸ Θεοῦ τύχωσιν μὴ ἐρά-

τωσαν ἀπὸ τοῦ κοινοῦ ἐλευθεροῦσθαι, ἵνα μὴ δοῦλοι εὑρεθῶσιν
ἐπιθυμίας.

V. Τὰς κακοτεχνίας φεῦγε, μᾶλλον δὲ περὶ τούτων
ὁμιλίαν ποιοῦ. ταῖς ἀδελφαῖς μου προσλάλει ἀγαπᾶν τὸν

vit] TO S. POLYCARP. 133

/ A A / > a \ \ [4
Κύριον καὶ τοῖς συμβίοις ἀρκεῖσθαι σαρκὶ καὶ πνεύματι.
»“ ἴω Ul > twee > A
ὁμοίως Kal τοῖς ἀδελφοῖς μου παράγγελλε ἐν ὀνόματι ᾿Ιησοῦ
Χριστοῦ ἀγαπᾶν τὰς συμβίους, ὡς ὁ Κύριος τὴν ἐκκλησίδν.
UA > \ x a
2. εἴ τις δύναται ἐν ἁγνείᾳ μένειν εἰς τιμὴν τῆς σαρκὸς τοῦ
> \ ἢ 2p ἢ
Κυρίου, ἐν ἀκαυχησίᾳ μενέτω ἐὰν καυχήσηται, ἀπώλετο
a a 4 , \
καὶ ἐὰν γνωσθῇ πλέον τοῦ ἐπισκόπου, ἔφθαρται. πρέπει δὲ
- a a \ , a > “
τοῖς γαμοῦσι καὶ ταῖς γαμούσαις μετὰ γνώμης τοῦ ἐπισκόπου
\ Ψ »-» θ σ ς ; ? \ K , δ \
τὴν ἕνωσιν ποιεῖσθαι, ἵνα ὃ γάμος ἦ κατὰ Κύριον καὶ μὴ
SEM, 7 / > Θ lol / θ
κατ᾽ ἐπιθυμίαν. πάντα εἰς τιμὴν Θεοῦ γινέσθω.
VI. Τῷ ἐπισκόπῳ προσέχετε, ἵνα καὶ ὁ Θεὸς ὑμῖν.
" , 2 Ἁ “Ὁ ες 7 »" 3 /
ἀντίψυχον ἐγὼ τῶν ὑποτασσομένων [τῷ] ἐπισκόπῳ, πρεσβυ-
> > A \ / , a
τέροις, διακόνοις" μετ᾽ αὐτῶν μοι TO μέρος γένοιτο σχεῖν παρὰ
Θεῷ. συγκοπιᾶτε ἀλλήλοις, συναθλεῖτε, συντρέχετε, συμ-
πάσχετε, συγκοιμᾶσθε, συνεγείρεσθε, ὡς Θεοῦ οἰκονόμοι καὶ
baud \ , 2 7 Φ iat) 399 5
πάρεδροι καὶ ὑπηρέται. 2. ἀρέσκετε © στρατεύεσθε, ἀφ᾽ o
\ \ > , / f e Ἂ 7 ε al
καὶ Ta ὀψώνια κομίζεσθε. μήτις ὑμῶν δεσέρτωρ εὑρεθῇ.
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/ , tee. / ¢ ? δὶ e
λαία, ἡ ἀγάπη ws δόρυ, ἡ ὑπομονὴ ὡς πανοπλία τὰ δεπόσιτα
ς a a). OF ς A “ \ Ν ς A + /
ὑμῶν τὰ ἔργα ὑμῶν, ἵνα τὰ ἄκκεπτα ὑμῶν ἄξια κομίσησθε.
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μακροθυμήσατε οὖν μετ᾽ ἀλλήλων ἐν πραὕὔτητι, ὡς ὁ Θεὸς
μεθ᾽ ὑμῶν. ὀναίμην ὑμῶν διὰ παντός.
> \ ε > / ¢ 93 ᾽» / nw /
VII. Ἐπειδὴ ἡ ἐκκλησία ἡ ἐν ᾿Αντιοχείᾳ τῆς Συρίας
>] / ς ἐὃ 10 ὃ \ a wn ς A > \
eipnvever, ὡς ἐδηλώθη μοι, διὰ τῆς προσευχῆς ὑμῶν, κἀγὼ
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εὐθυμότερος ἐγενόμην ἐν ἀμεριμνίᾳ Θεοῦ, ἐάνπερ διὰ τοῦ
ΕΝ fa! > , > \ ς a , > A > /
παθεῖν Θεοῦ ἐπιτύχω, εἰς TO evpeOnval pe ἐν TH αἰτήσει
φ᾿ hale , ΄Ζ f
ὑμῶν μαθητήν. 2. πρέπει, ἸΠΤολύκαρπε θεομακαριστότατε,
’ 3 al
συμβούλιον ἀγαγεῖν θεοπρεπέστατον Kal χειροτονῆσαί τινα
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ὃν ἀγαπητὸν λίαν ἔχετε καὶ ἄοκνον, ὃς δυνήσεται θεοδρόμος
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καλεῖσθαι: τοῦτον καταξιῶσαι, ἵνα πορευθεὶς εἰς Συρίαν
“ ς al \ ΝΜ > le)
δοξάσῃ ὑμῶν τὴν ἄοκνον ἀγάπην εἰς δόξαν Θεοῦ. 3. Χριστι-
ανὸς ἑαυτοῦ ἐξουσίαν οὐκ ἔχει ἀλλὰ Θεῷ σχολάζει. τοῦτο
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τὸ ἔργον Θεοῦ ἐστιν καὶ ὑμῶν, ὅταν αὐτὸ ἀπαρτίσητε.

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πιστευω yap Τῇ χάριτι, OTL ETOLMOL ἐστε ELS EVTTOLLAY Oecd

Eph. v. 29.

134 S. IGNATIUS TO S. POLYCARP. [vir

ἀνήκουσαν. εἰδὼς ὑμῶν TO σύντονον τῆς ἀληθείας δι’ ὀλίγων
ὑμᾶς γραμμάτων παρεκάλεσα.
VIII. Ἐπεὶ πάσαις ταῖς ἐκκλησίαις οὐκ ἠδυνήθην
γράψαι διὰ τὸ ἐξαίφνης πλεῖν με ἀπὸ Τρωάδος εἰς Νεάπολιν,
ς \ , “ , “Ὁ 4 ᾽
ὡς τὸ θέλημα προστάσσει, γράψεις ταῖς ἔμπροσθεν ἐκκλη-
σίαις, ὡς Θεοῦ γνώμην κεκτημένος, εἰς τὸ καὶ αὐτοὺς τὸ αὐτὸ
ποιῆσαι---οἱ μὲν δυνάμενοι πεζοὺς πέμψαι, οἱ δὲ ἐπιστολὰς
διὰ τῶν ὑπό σου πεμπομένων, ἵνα δοξασθῆτε αἰωνίῳ épyo—
« bl v
ὡς ἄξιος ὦν.
2. ᾿Ασπάζομαι πάντας ἐξ ὀνόματος, καὶ τὴν τοῦ ᾿Ἔπι-
, Lee a ” Δ, Ν a , > ,
τρόπου σὺν ὅλῳ τῷ οἴκῳ αὐτῆς καὶ τῶν τέκνων: ἀσπάζομαι
ἼΛτταλον τὸν ἀγαπητόν pou: ἀσπάζομαι τὸν μέλλοντα καταξ-
A 3
ιοῦσθαι τοῦ εἰς Συρίαν πορεύεσθαι: ἔσται ἡ χάρις μετ᾽
’ n \ Ud \ lo] / es /
αὐτοῦ διὰ παντός, καὶ τοῦ πέμποντος αὐτὸν ἸΠολυκάρπου.
> Ὁ « al \ ‘ > a € a 3 fo) a
3. ἐρρῶσθαι ὑμᾶς διὰ παντὸς ἐν Θεῷ ἡμῶν Ἰησοῦ Χριστῷ
εὔχομαι, ἐν ᾧ διαμείνητε ἐν ἑνότητι Θεοῦ καὶ ἐπισκοπῇ.
ἀσπάζομαι "Αλκην τὸ ποθητόν μοι ὄνομα. ἔρρωσθε ἐν

Κυρίῳ.

TRANSLATION

OF THE

ἘΡΙΘΤΙΕ OF) 5. IGNATIUS.

EPISTLES OF S. IGNATIUS.

Ἐς

TO THE EPHESIANS.

GNATIUS, who is also Theophorus, unto her which hath been
blessed in greatness through the plenitude of God the Father ;
which hath been foreordained before the ages to be for ever unto
abiding and unchangeable glory, united and elect ‘in a true passion, by
the will of the Father and of Jesus Christ our God; even unto the
church which is in Ephesus [of Asia], worthy of all felicitation : abundant
greeting in Christ Jesus and in blameless joy.

1. While I welcomed in God [your] well-beloved name which ye
bear by natural right, [in an upright and virtuous mind], by faith and
love in Christ Jesus our Saviour—being imitators of God, and having
your hearts kindled in the blood of God, ye have perfectly fulfilled your
congenial work—for when ye heard that I was on my way from Syria,
in bonds for the sake of the common Name and hope, and was hoping
through your prayers to succeed in fighting with wild beasts in Rome,
that by so succeeding I might have power to be a disciple, ye were
eager to visit me:—seeing then that in God’s name I have received
your whole multitude in the person of Onesimus, whose love passeth
utterance and who is moreover your bishop [in the flesh}—and I pray
that ye may love him according to Jesus Christ and that ye all may be
like him; for blessed is He that granted unto you according to your
deserving to have such a bishop :-—

2. But as touching my fellow-servant Burrhus, who by the will of
_ God is your deacon blessed in all things, I pray that he may remain
with me to the honour of yourselves and of your bishop. Yea, and
Crocus also, who is worthy of God and of you, whom I received as an
ensample of the love which ye bear me, hath relieved me in all ways—

138 EPISTLE OF S. IGNATIUS

even so may the Father of Jesus Christ refresh him—together with
Onesimus and Burrhus and Euplus and Fronto; in whom I saw you all
with the eyes of love. May I have joy of you always, if so be I am
worthy of it. It is therefore meet for you in every way to glorify Jesus
Christ who glorified you; that being perfectly joined together in one
submission, submitting yourselves to your bishop and presbytery, ye
may be sanctified in all things.

3. Ido not command you, as though I were somewhat. For even
though I am in bonds for the Name’s sake, I am not yet perfected in
Jesus Christ. ᾿ [For] now am I beginning to be a disciple; and I speak
to you as to my school-fellows. For I ought to be trained by you for
the contest in faith, in admonition, in endurance, in long-suffering. But,
since love doth not suffer me to be silent concerning you, therefore was
I forward to exhort you, that ye run in harmony with the mind of God:
for Jesus Christ also, our inseparable life, is the mind of the Father,
even as the bishops that are settled in the farthest parts of the earth are
in the mind of Jesus Christ.

4. So then it becometh you to run in harmony with the mind of
the bishop; which thing also ye do. For your honourable presbytery,
which is worthy of God, is attuned to the bishop, even as its strings to
a lyre. Therefore in your concord and harmonious love Jesus Christ is
sung. And do ye, each and all, form yourselves into a chorus, that
being harmonious in concord and taking the key note of God ye may
in unison sing with one voice through Jesus Christ unto the Father,
that He may both hear you and acknowledge you by your good deeds
to be members of His Son. It is therefore profitable for you to be in
blameless unity, that ye may also be partakers of God always.

5. For if I in ashort time had such converse with your bishop,
which was not after the manner of men but in the Spirit, how much
more do I congratulate you who are closely joined with him as the
Church is with Jesus Christ and as Jesus Christ is with the Father, that
all things may be harmonious in unity. Let no man be deceived. If
any one be not within the precinct of the altar, he lacketh the bread [of
God]. For, if the prayer of one and another hath so great force, how
much more that of the bishop and of the whole Church. Whosoever
therefore cometh not to the congregation, he doth thereby show his
pride and hath separated himself; for it is written, God resisteth the
proud. Let us therefore be careful not to resist the bishop, that by our
submission we may give ourselves to God.

TO THE EPHESIANS. 139

6. And in proportion as a man seeth that his bishop is silent, let him
fear him the more. For every one whom the Master of the household
sendeth to be steward over His own house, we ought so to receive as
Him that sent him. Plainly therefore we ought to regard the bishop as
the Lord Himself. Now Onesimus of his own accord highly praiseth
your orderly conduct in God, for that-ye all live according to truth, and
that no heresy hath a home among you: nay, ye do not so much as
listen to any one, if he speak of aught else save concerning Jesus
Christ in truth.

7. For some are wont of malicious guile to hawk about the Name,
while they do certain other things unworthy of God. These men ye
ought to shun, as wild-beasts; for they are mad dogs, biting by stealth ;
against whom ye ought to be on your guard, for they are hard to heal.
There is one only physician, of flesh and of spirit, generate and in-
generate, God in man, true Life in death, Son of Mary and Son of God,
first passible and then impassible, Jesus Christ our Lord.

8. Let no one therefore deceive you, as indeed ye are not de-
ceived, seeing that ye belong wholly to God. For when no lust is
established in you, which hath power to torment you, then truly ye live
after God. I devote myself for you, and I dedicate myself as an
offering for the church of you Ephesians which is famous unto all the
ages. They that are of the flesh cannot do the things of the Spirit,
neither can they that are of the Spirit do the things of the flesh; even
as faith cannot do the things of unfaithfulness, neither unfaithfulness
the things of faith. Nay, even those things which ye do after the flesh
are spiritual ; for ye do all things in Jesus Christ.

9. But I have learned that certain persons passed through you
from yonder, bringing evil doctrine; whom ye suffered not to sow seed
in you, for ye stopped your ears, so that ye might not receive the seed
sown by them; forasmuch as ye are stones of a temple, which were
prepared beforehand for a building of God the Father, being hoisted up
to the heights through the engine of Jesus Christ, which is the Cross,
and using for a rope the Holy Spirit ; while your faith is your windlass,
and love is the way that leadeth up to God. So then ye are all com-
panions in the way, carrying your God and your shrine, your Christ and
your holy things, being arrayed from head to foot in the commandments
of Jesus Christ. And I too, taking part in the festivity, am permitted
by letter to bear you company and to rejoice with you, that ye set not
your love on anything after the common life of men, but only on God.

140 EPISTLE OF 5. IGNATIUS

το. And pray ye also without ceasing for the rest of mankind (for
there is in them a hope of repentance), that they may find God.
Therefore permit them to take lessons at least from your works.
Against their outbursts of wrath be ye meek ; against their proud words
be ye humble; against their railings set ye your prayers ; against their
errors be ye stedfast in the faith ; against their fierceness be ye gentle.
And be not zealous to imitate them by requital. Let us show ourselves
their brothers by our forbearance ; but let us be zealous to be imitators
of the Lord, vying with each other who shall suffer the greater wrong,
who shall be defrauded, who shall be set at nought; that no herb of the
devil be found in you: but in all purity and temperance abide ye in
Christ Jesus, with your flesh and with your spirit.

11. These are the last times. Henceforth let us have reverence ;
let us fear the long-suffering of God, lest it turn into a judgment against
us. For either let us fear the wrath which is to come or let us love the
grace which now is—the one or the other ; provided only that we be
found in Christ Jesus unto true life. Let nothing glitter in your eyes
apart from Him, in whom I carry about my bonds, my spiritual pearls
in which I would fain rise again through your prayer, whereof may it be
my lot to be always a partaker, that I may be found in the company of
those Christians of Ephesus who moreover were ever of one mind with
the Apostles in the power of Jesus Christ.

12. I know who I am and to whom I write. I ama convict, ye
have received mercy: I am in peril, ye are established. Ye are the
high-road of those that are on their way to die unto God. Ye are asso-
ciates in the mysteries with Paul, who was sanctified, who obtained a
good report, who is worthy of all felicitation; in whose foot-steps
I would fain be found treading, when I shall attain unto God; who in
every letter maketh mention of you in Christ Jesus.

13. Do your diligence therefore to meet together more frequently
for thanksgiving to God and for His glory. For when ye meet together
frequently, the powers of Satan are cast down; and his mischief cometh
to nought in the concord of your faith. There is nothing better than
peace, in which all warfare of things in heaven and things on earth is
abolished.

14. None of these things is hidden from you, if ye be perfect in
your faith and love toward Jesus Christ, for these are the beginning and
end of life—faith is the beginning and love is the end—and the two
being found in unity are God, while all things else follow in their train

TO THE EPHESIANS. [41

unto true nobility. No man professing faith sinneth, and no man pos-
sessing love hateth. Zhe tree is manifest from its frutt; so they that
profess to be Christ’s shall be seen through their actions. For the
Work is not a thing of profession now, but is seen then when one is
found in the power of faith unto the end.

15. Itis better to keep silence and to be, than to talk and not to
be. It is a fine thing to teach, if the speaker practise. Now there is
one teacher, who spake and it came to pass: yea and even the things
which He hath done in silence are worthy of the Father. He that truly
possesseth the word of Jesus is able also to hearken unto His silence,
that he may be perfect; that through his speech he may act and through
his silence he may be known. Nothing is hidden from the Lord, but
even our secrets are nigh unto Him. Let us therefore do all things as
knowing that He dwelleth in us, to the end that we may be His temples
and He Himself may be in us as our God. This is so, and it will also
be made clear in our sight from the love which we rightly bear towards
Him.

16. Be not deceived, my brethren. Corrupters of houses shad/ not
inherit the kingdom of God. If then they which do these things after
the flesh are put to death, how much more if a man through evil doc-
trine corrupt the faith of God for which Jesus Christ was crucified. Such
a man, having defiled himself, shall go into the unquenchable fire; and
in like manner also shall he that hearkeneth unto him.

17. For this cause the Lord received ointment on His head, that
He might breathe incorruption upon the Church. Be not anointed
with the ill odour of the teaching of the prince of this world, lest he
lead you captive and rob you of the life which is set before you. And
wherefore do we not all walk prudently, receiving the knowledge of
God, which is Jesus Christ? Why perish we in our folly, not knowing
the gift of grace which the Lord hath truly sent?

18. My spirit is made an offscouring for the Cross, which is a
stumbling-block to them that are unbelievers, but to us salvation and life
eternal. Where is the wise? Where is the disputer? Where is the
boasting of them that are called prudent? For our God, Jesus the
Christ, was conceived in the womb by Mary according to a dispen-
sation, of the seed of David but also of the Holy Ghost; and He was
born and was baptized that by His passion He might cleanse water.

19. And hidden from the prince of this world were the virginity of
Mary and her child-bearing and likewise also the death of the Lord—

142 EPISTLE OF 5. IGNATIUS

three mysteries to be cried aloud—the which were wrought in the silence
of God. How then were they made manifest to the ages? A star shone
forth in the heaven above all the stars; and its light was unutterable,
and its strangeness caused amazement; and all the rest of the constel-
lations with the sun and moon formed themselves into a chorus about
the star; but the star itself far outshone them all; and there was per-
plexity to know whence came this strange appearance which was so
unlike them. From that time forward every sorcery and every spell
was dissolved, the ignorance of wickedness vanished away, the ancient
kingdom -was pulled down, when God appeared in the likeness of man
unto zewness of everlasting /ife; and that which had been perfected in
the counsels of God began to take effect. Thence all things were per-
turbed, because the abolishing of death was taken in hand.

20. If Jesus Christ should count me worthy through your prayer,
and it should be the Divine will, in my second tract, which I intend to
write to you, I will further set before you the dispensation whereof
I have begun to speak, relating to the new man Jesus Christ, which
consisteth in faith towards Him and in love towards Him, in His passion
and resurrection, especially if the Lord should reveal aught to me.
Assemble yourselves together in common, every one of you severally,
man by man, in grace, in one faith and one Jesus Christ, who after the
flesh was of David’s race, who is Son of Man and Son of God, to the
end that ye may obey the bishop and the presbytery without distraction
of mind; breaking one bread, which is the medicine of immortality and
the antidote that we should not die but live for ever in Jesus Christ.

21. Iam devoted to you and to those whom for the honour of God
ye sent to Smyrna; whence also I write unto you with thanksgiving to
the Lord, having love for Polycarp as I have for you also. Remember
me, even as I would that Jesus Christ may also remember you. Pray
for the church which is in Syria, whence I am led a prisoner to Rome—
I who am the very last of the faithful there; according as I was counted
worthy to be found unto the honour of God. Fare ye well in God the
Father and in Jesus Christ our common hope.

TO THE MAGNESIANS. 143

TO THE MAGNESIANS.

GNATIUS, who is also Theophorus, unto her which hath been
blessed through the grace of God the Father in Christ Jesus our
Saviour, in whom I salute the church which is in Magnesia on the
Meander, and I wish her abundant greeting in God the Father and in
Jesus Christ.

1. When I learned the exceeding good order of your love in the
ways of God, I was gladdened and I determined to address you in the
faith of Jesus Christ. For being counted worthy to bear a most godly
name, in these bonds, which I carry about, I sing the praise of the
churches ; and I pray that there may be in them union of the flesh and
of the spirit which are Jesus Christ’s, our never-failing life—an union
of faith and of love which is preferred before all things, and—what
is more than all—an union with Jesus and with the Father ; in whom if
we endure patiently all the despite of the prince of this world and
escape therefrom, we shall attain unto God.

2. Forasmuch then as I was permitted to see you in the person of
Damas your godly bishop and your worthy presbyters Bassus and
Apollonius and my fellow-servant the deacon Zotion, of whom I would
fain have joy, for that he is subject to the bishop as unto the grace of
God and to the presbytery as unto the law of Jesus Christ :—

3. Yea, and it becometh you also not to presume upon the youth
of your bishop, but according to the power of God the Father to render
unto him all reverence, even as I have learned that the holy presbyters
also have not taken advantage of his outwardly youthful estate, but give
place to him as to one prudent in God; yet not to him, but to the
Father of Jesus Christ, even to the Bishop of all. For the honour
therefore of Him that desired you, it is meet that ye should be obedient
without dissimulation. For aman doth not so much deceive this bishop
who is seen, as cheat that other who is invisible ; and in such a case he
must reckon not with flesh but with God who knoweth the hidden
things. |

4. Itis therefore meet that we not only be called Christians, but
also be such; even as some persons have the bishop’s name on their

144 EPISTLE OF 5. IGNATIUS

lips, but in everything act apart from him. Such men appear to me not
to keep a good conscience, forasmuch as they do not assemble them-
selves together lawfully according to commandment.

5. Seeing then that all things have an end, and these two—life
and death—are set before us together, and each man shall go 20 his own
place ; for just as there are two coinages, the one of God and the other
of the world, and each of them hath its proper stamp impressed upon it,
the unbelievers the stamp of this world, but the faithful in love the
stamp of God the Father through Jesus Christ, through whom unless
of our own free choice we accept to die unto His passion, His life is
not in us :—

6. Seeing then that in the aforementioned persons I beheld your
whole people in faith and embraced them, I advise you, be ye zealous
to do all things in godly concord, the bishop presiding after the likeness
of God and the presbyters after the likeness of the council of the
Apostles, with the deacons also who are most dear to me, having been
entrusted with the diaconate of Jesus Christ, who was with the Father
before the worlds and appeared at the end of time. Therefore do ye all
study conformity to God and pay reverence one to another ; and let no
man regard his neighbour after the flesh, but love ye one another in
Jesus Christ always. Let there be nothing among you which shall have
power to divide you, but be ye united with the bishop and with them
that preside over you as an ensample and a lesson of incorruptibility.

7. Therefore as the Lord did nothing without the Father, [being
united with Him], either by Himself or by the Apostles, so neither do
ye anything without the bishop and the presbyters. And attempt not
to think anything right for yourselves apart from others: but let there
be one prayer in common, one supplication, one mind, one hope, in
love and in joy unblameable, which is Jesus Christ, than whom there
is nothing better. Hasten to come together all of you, as to one temple,
even God; as to one altar, even to one Jesus Christ, who came forth
from One Father and is with One and departed unto One.

8. Be not seduced by strange doctrines nor by antiquated fables,
which are profitless. For if even unto this day we live after the manner
of Judaism, we avow that we have not received grace: for the divine
prophets lived after Christ Jesus. For this cause also they were perse-
cuted, being inspired by His grace to the end that they which are
disobedient might be fully persuaded that there is one God who mani-
fested Himself through Jesus Christ His Son, who is His Word that

TO THE MAGNESIANS. 145

proceeded from silence, who in all things was well-pleasing unto Him
that sent Him.

9. If then those who had walked in ancient practices attained unto
newness of hope, no longer observing sabbaths but fashioning their lives
after the Lord’s day, on which our life also arose through Him and
through His death which some men deny—a mystery whereby we
attained unto belief, and for this cause we’ endure patiently, that we
may be found disciples of Jesus Christ our only teacher—if this be so,
how shall we be able to live apart from Him? seeing that even the pro-
phets, being His disciples, were expecting Him as their teacher through
the Spirit. And for this cause He whom they rightly awaited, when He
came, raised them from the dead.

10. Therefore let us not be insensible to His goodness. For if
He should imitate us according to our deeds, we are lost. For this
cause, seeing that we are become His disciples, let us learn to live as
beseemeth Christianity. For whoso is called by another name besides
this, is not of God. Therefore put away the vile leaven which hath
waxed stale and sour, and betake yourselves to the new leaven, which is
Jesus Christ. Be ye salted in Him, that none among you grow putrid,
seeing that by your savour ye shall be proved. It is monstrous to talk
of Jesus Christ and to practise Judaism. For Christianity did not
believe in Judaism, but Judaism in Christianity, wherein every tongue
believed and was gathered together unto God.

11. Now these things I say, my dearly beloved, not because I have
learned that any of you are so minded; but as being less than any of
you, I would have you be on your guard betimes, that ye fall not into
the snares of vain doctrine; but be ye fully persuaded concerning the
birth and the passion and the resurrection, which took place in the time
of the governorship of Pontius Pilate; for these things were truly and
certainly done by Jesus Christ our hope; from which hope may it not
befal any of you to be turned aside.

12. Let me have joy of you in all things, if I be worthy. For
even though I am in bonds, yet am I not comparable to one of you
who are at liberty. I know that ye are not puffed up; for ye have
Jesus Christ in yourselves. And, when I praise you, I know that ye
only feel the more shame; as it is written Zhe righteous man is a self.
accuser. -

13. Do your diligence therefore that ye be confirmed in the
ordinances of the Lord and of the Apostles, that ye may prosper in all

APCFATH, "ὦ el

146 EPISTLE OF 5. IGNATIUS

things whatsoever ye do in flesh and spirit, by faith and by love, in the
Son and Father and in the Spirit, in the beginning and in the end, with
your revered bishop, and with the fitly wreathed spiritual circlet of
your presbytery, and with the deacons who walk after God. Be
obedient to the bishop and to one another, as Jesus Christ was to the
Father [according to the flesh], and as the Apostles were to Christ and
to the Father, that there may be union both of flesh and of spirit.

14. Knowing that ye are full of God, I have exhorted you briefly.
Remember me in your prayers, that I may attain unto God; and
remember also the church which is in Syria, whereof I am not worthy
to be called a member. For I have need of your united prayer and
love in God, that it may be granted to the church which is in Syria to
be refreshed by the dew of your fervent supplication.

15. The Ephesians from Smyrna salute you, from whence also I
write to you. They are here with me for the glory of God, as also are
ye; and they have comforted me in all things, together with Polycarp
bishop of the Smyrnzans. Yea, and all the other churches salute you
in the honour of Jesus Christ. Fare ye well in godly concord, and
possess ye a stedfast spirit, which is Jesus Christ.

4%
TO THE TRALLIANS.

GNATIUS, who is also Theophorus, unto her that is beloved by God
the Father of Jesus Christ; to the holy church which is in Tralles

of Asia, elect and worthy of God, having peace in flesh and spirit
through the passion of Jesus Christ, who is our hope through our
resurrection unto Him; which church also I salute in the Divine
plenitude after the apostolic fashion, and I wish her abundant greeting.
1. I have learned that ye have a mind unblameable and stedfast in
patience, not from habit, but by nature, according as Polybius your
bishop informed me, who by the will of God and of Jesus Christ visited
me in Smyrna; and so greatly did he rejoice with me in my bonds in
Christ Jesus, that in him I beheld the whole multitude of you. Having
therefore received your godly benevolence at his hands, I gave glory,

TO THE TRALLIANS. 147

forasmuch as I had found you to be imitators of God, even as I had
learned.

2. For when ye are obedient to the bishop as to Jesus Christ, it is
evident to me that ye are living not after men but after Jesus Christ,
who died for us, that believing on His death ye might escape death.
It is therefore necessary, even as your wont is, that ye should do
nothing without the bishop; but be ye obedient also to the presbytery,
as to the Apostles of Jesus Christ our hope; for if we live in Him,
we shall also be found in Him. And those likewise who are deacons of
the mysteries of Jesus Christ must please all men in all ways. For they
are not deacons of meats and drinks but servants of the Church of
God. It is right therefore that they should beware of blame as of fire.

3. In like manner let all men respect the deacons as Jesus Christ,
even as they should respect the bishop as being a type of the Father
and the presbyters as the council of God and as the college of Apostles.
Apart from these there is not even the name of a church. And I am
persuaded that ye are so minded as touching these matters: for I
received the ensample of your love, and I have it with me, in the
person of your bishop, whose very demeanour is a great lesson, while
his gentleness is power—a man to whom I think even the godless pay
reverence. Seeing that I love you I thus spare you, though I might
write more sharply on his behalf: but I did not think myself com-
petent for this, that being a convict I should order you as though I
were an Apostle.

4. Ihave many deep thoughts in God: but I take the measure of
myself, lest I perish in my boasting. For now I ought to be the more
afraid and not to give heed to those that would puff me up: for they
that say these things to me are a scourge to me. For though I desire
to suffer, yet I know not whether I am worthy: for the envy of the
devil is unseen indeed by many, but against me ‘it wages the fiercer war.
So then I crave gentleness, whereby the prince of this world is brought
to nought.

5. Am I not able to write to you of heavenly things? But I fear
lest I should cause you harm being babes. So bear with me, lest not
being able to take them in, ye should be choked. For I myself also,
albeit I am in bonds and can comprehend heavenly things and the
arrays of the angels and the musterings of the principalities, things
visible and things invisible—I myself am not yet by reason of this a
disciple. For we lack many things, that God may not be lacking to us.

I0—z2

148 EPISTLE OF S. IGNATIUS

6. I exhort you therefore—yet not I, but the love of Jesus
Christ—take ye only Christian food, and abstain from strange herbage,
which is heresy: for these men do even mingle poison with Jesus
Christ, imposing upon others by a show of honesty, like persons ad-
ministering a deadly drug with honied wine, so that one who knoweth it
not, fearing nothing, drinketh in death with a baneful delight.

7. Be ye therefore on your guard against such men. And this will
surely be, if ye be not puffed up and if ye be inseparable from [God]
Jesus Christ and from the bishop and from the ordinances of the
Apostles. He that is within the sanctuary is clean; but he that is
without the sanctuary is not clean, that is, he that doeth aught without
the bishop and presbytery and deacons, this man is not clean in his
conscience.

8. Not indeed that I have known of any such thing among you,
but I keep watch over you betimes, as my beloved, for I foresee the
snares of the devil. Do ye therefore arm yourselves with gentleness
and recover yourselves in faith which is the flesh of the Lord, and in
love which is the blood of Jesus Christ. Let none of you bear a
grudge against his neighbour. Give no occasion to the Gentiles, lest
by reason of a few foolish men the godly multitude be blasphemed:
for Woe unto him through whom My name is vainly blasphemed before
some.

9. Be ye deaf therefore, when any man speaketh to you apart
from Jesus Christ, who was of the race of David, who was the Son of
Mary, who was truly born and ate and drank, was truly persecuted
under Pontius Pilate, was truly crucified and died in the sight of those
in heaven and those on earth and those under the earth; who moreover
was truly raised from the dead, His Father having raised Him, who
in the like fashion will so raise us also who believe on Him—His
Father, I say, will raise us—in Christ Jesus, apart from whom we have
not true life.

το. But if it were as certain persons who are godless, that is
unbelievers, say, that He suffered only in semblance, being themselves
mere semblance, why am I in bonds? And why also do I desire to
fight with wild beasts? 501 die in vain. ‘Truly then I lie against the
Lord.

11. Shun ye therefore those vile offshoots that gender a deadly
fruit, whereof if a man taste, forthwith he dieth. For these men are
not the Father’s planting: for if they had been, they would have been.

TO THE ROMANS. 149

seen to be branches of the Cross, and their fruit imperishable—the
Cross whereby He through His passion inviteth us, being His members.
Now it cannot be that a head should be found without members, seeing
that God promiseth union, and this union is Himself.

12. I salute you from Smyrna, together with the churches of God
that are present with me; men who refreshed me in all ways both
in flesh and in spirit. My bonds exhort you, which for Jesus Christ’s
sake I bear about, entreating that I may attain unto God; abide ye
in your concord and in prayer one with another. For it becometh you
severally, and more especially the presbyters, to cheer the soul of your
bishop unto the honour of the Father [and to the honour] of Jesus
Christ and of the Apostles. I pray that ye may hearken unto me in
love, lest I be for a testimony against you by having so written. And
pray ye also for me who have need of your love in the mercy of God,
that I may be vouchsafed the lot which I am eager to attain, to the
end that I be not found reprobate.

13. The love of the Smyrnzans and Ephesians saluteth you. Re-
member in your prayers the church which is in Syria; whereof [also]
I am not worthy to be called a member, being the very last of them.
Fare ye well in Jesus Christ, submitting yourselves to the bishop as to
the commandment, and likewise also to the presbytery ; and each of
you severally love one another with undivided heart. My spirit is
offered up for you, not only now, but also when I shall attain unto God.
For I am still in peril; but the Father is faithful in Jesus Christ to
fulfil my petition and yours. May we be found unblameable in Him.

4.
TO THE ROMANS.

GNATIUS, who is also Theophorus, unto her that hath found

mercy in the bountifulness of the Father Most High and of Jesus
Christ His only Son; to the church that is beloved and enlightened
through the will of Him who willed all things that are, by faith and
love towards Jesus Christ our God; even unto her that hath the presi-
dency in the country of the region of the Romans, being worthy of God,
worthy: of honour, worthy of felicitation, worthy of praise, worthy of

150 EPISTLE OF S. IGNATIUS

success, worthy in purity, and having the presidency of love, walking
in the law of Christ and bearing the Father’s name; which church
also I salute in the name of Jesus Christ the Son of the Father; unto
them that in flesh and spirit are united unto His every commandment,
being filled with the grace of God without wavering, and filtered clear
from every foreign stain ; abundant greeting in Jesus Christ our God
in blamelessness.

1. Forasmuch as in answer to my prayer to God it hath been
granted me to see your godly countenances, so that I have obtained
even more than I asked; for wearing bonds in Christ Jesus I hope
to salute you, if it be the Divine will that I should be counted worthy
to reach unto the end; for the beginning verily is well ordered, if so
be I shall attain unto the goal, that I may receive mine inheritance
without hindrance. For I dread your very love, lest it do me an injury;
for it is easy for you to do what ye will, but for me it is difficult to
attain unto God, unless ye shall spare me.

2. For I would not have you to be men-pleasers but to please
God, as indeed ye do please Him. ᾿ For neither shall I myself ever find
an opportunity such as this to attain unto God, nor can ye, if ye be
silent, win the credit of any nobler work. For, if ye be silent and leave
me alone, I am a word of God; but if ye desire my flesh, then shall I be
again a mere cry. [Nay] grant me nothing more than that I be poured
out a libation to God, while there is still an altar ready; that forming
yourselves into a chorus in love ye may sing to the Father in Jesus
Christ, for that God hath vouchsafed that the bishop from Syria should
be found in the West, having summoned him from the East. It is
good to set from the world unto God, that I may rise unto Him.

3. Ye never grudged any one; ye were the instructors of others.
And my desire is that those lessons shall hold good which as teachers
ye enjoin. Only pray that I may have power within and without, so
that I may not only say it but also desire it; that I may not only be
called a Christian, but also be found one. For if I shall be found so,
then can I also be called one, and be faithful then, when I am no more
visible to the world. Nothing visible is good. For our God Jesus
Christ, being in the Father, is the more piainly visible. The Work is
not of persuasiveness, but Christianity is a thing of might, whensoever
it is hated by the world.

4. I write to all the churches, and I bid all men know, that of my
own free will I die for God, unless ye should hinder me. I exhort

Ὶ TO THE ROMANS. 151}

you, be ye not an unseasonable kindness to me. Let me be given to
the wild beasts, for through them I can attain unto God. Iam God’s

\| wheat, and I am ground by the teeth of wild beasts that I may be

‘found pure bread [of Christ]. Rather entice the wild beasts, that they

may become my sepulchre and may leave no part of my body behind,
so that I may not, when I am fallen asleep, be burdensome to any one.
Then shall I be truly a disciple of Jesus Christ, when the world shall
not so much as see my body. Supplicate the Lord for me, that through
these instruments I may be found a sacrifice to God. I do not enjoin
you, as Peter and Paul did. They were Apostles, I am a convict ; they
were free, but I am a slave to this very hour. Yet if I shall suffer,
then am I a freed-man of Jesus Christ, and I shall rise free in Him.
Now I am learning in my bonds to put away every desire.

5. From Syria even unto Rome I fight with wild beasts, by land |
and sea, by night and by day, being bound amidst ten leopards, even
a company of soldiers, who only wax worse when they are kindly
treated. Howbeit through their wrong doings I become more com-
pletely a disciple; yet am I not hereby justified. May I have joy of
the beasts that have been prepared for me; and I pray that I may
find them prompt; nay I will entice them that they may devour me
promptly, not as they have done to some, refusing to touch them
through fear. Yea though of themselves they should not be willing

while I am ready, I myself will force them to it. Bear with me. I

know what is expedient forme. Now am I beginning to be a disciple.
May naught of things visible and things invisible envy me; that I may
attain unto Jesus Christ. Come fire and cross and grapplings with
wild beasts, [cuttings and manglings,|] wrenching of bones, hacking of

᾿ς limbs, crushings of my whole body, come cruel tortures of the devil to

assail me. Only be it mine to attain unto Jesus Christ.

6. The farthest bounds of the universe shall profit me nothing,
neither the kingdoms of this world. It is good for me to die for Jesus
Christ rather than to reign over the farthest bounds of the earth. Him
I seek, who died on our behalf; Him I desire, who rose again [for
our sake]. The pangs of a new birth are upon me. Bear with me,
brethren. Do not hinder me from living; do not desire my death.
Bestow not on the world one who desireth to be God’s, neither allure
him with material things. Suffer me to receive the pure light. When
I am come thither, then shall I be a man. Permit me to be an imi-
tator of the passion of my God. If any man hath Him within himself,

152 EPISTLE OF S. IGNATIUS

let him understand what I desire, and let him have ea with
me, for he knoweth the things which straiten me.

7. The prince of this world would fain tear me in pieces and
corrupt my mind to Godward. Let not any of you therefore who are
near abet him. Rather stand ye on my side, that is on God’s side.
Speak not of Jesus Christ and withal desire the world. Let not envy
have a home in you. Even though I myself, when I am with you,
should beseech you, obey me not; but rather give credence to these
things which I write to you. [For] I write to you in the midst of life,
yet lusting after death. My lust hath been crucified, and there is no
fire of material longing in me, but only water living tand speakingt in
me, saying within me, Come to the Father. I have no delight in the
food of corruption or in the delights of this life. I desire the bread of
God, which is the flesh of Christ who was of the seed of David; and for
a draught I desire His blood, which is love incorruptible. |

8. I desire no longer to live after the manner of men; and this
shall be, if ye desire it. Desire ye, that ye yourselves also may be
desired. In a brief letter I beseech you; believe me. And Jesus
Christ shall make manifest unto you these things, that I speak the
truth—Jesus Christ, the unerring mouth in whom the Father hath
spoken [truly]. Entreat ye for me, that I may attain [through the
Holy Spirit]. 1 write not unto you after the flesh, but after the mind
of God. If I shall suffer, it was your desire; if I shall be rejected, it
was your hatred.

9. Remember in your prayers the church which is in Syria, which
hath God for its shepherd in my stead. Jesus Christ alone shall be its
bishop—He and your love. But for myself I am ashamed to be called
one of them ; for neither am I worthy, being the very last of them and
an untimely birth: but I have found mercy that I should be some one,
if so be I shall attain unto God. My spirit saluteth you, and the love
of the churches which received me in the name of Jesus Christ, not as a
mere wayfarer: for even those churches which did not lie on my route
after the flesh went before me from city to city.

10. Now I write these things to you from Smyrna by the hand of
the Ephesians who are worthy of all felicitation. And Crocus also, a
name very dear to me, is with me, with many others besides.

As touching those who went before me from Syria to Rome
unto the glory of God, I believe that ye have received instructions ;
whom also apprise that I am near; for they all are worthy of God

TO THE PHILADELPHIANS. 153

and of you, and it becometh you to refresh them in all things.
These things I write to you on the goth before the Kalends of
September. Fare ye well unto the end in the patient waiting for
Jesus Christ.

5.
TO THE PHILADELPHIANS.

GNATIUS, who is also Theophorus, to the church of God the
Father and of Jesus Christ, which is in Philadelphia of Asia,
which hath found mercy and is firmly established in the concord of
God and rejoiceth in the passion of our Lord and in His resurrection
without wavering, being fully assured in all mercy; which church I
salute in the blood of Jesus Christ, that is eternal and abiding joy;
more especially if they be at one with the bishop and the presbyters
who are with him, and with the deacons that have been appointed
according to the mind of Jesus Christ, whom after His own will He
confirmed and established by His Holy Spirit.

1. This your bishop I have found to hold the ministry which
pertaineth to the common weal, not of himself or through men, nor
yet for vain glory, but in the love of God the Father and the Lord
Jesus Christ. And I am amazed at his forbearance; whose silence
is more powerful than others’ speech. For he is attuned in harmony
with the commandments, as a lyre with its strings. Wherefore my soul
blesseth his godly mind, for I have found that it is virtuous and perfect
—even the imperturbable and calm temper which he hath, while living
in all godly forbearance.

2. As children therefore [of the light] of the truth, shun division
and wrong doctrines; and where the shepherd is, there follow ye as
sheep. For many. specious wolves with baneful delights lead captive
the runners in God’s race; but, where ye are at one, they will find
no place.

3. Abstain from noxious herbs, which are not the husbandry of
Jesus Christ, because they are not the planting of the Father. Not
that I have found division among you, but filtering. For as many
as are of God and of Jesus Christ, they are with the bishop; and as
many as shall repent and enter into the unity of the Church, these also

154 EPISTLE OF S. IGNATIUS

shall be of God, that they may be living after Jesus Christ. Be not
deceived, my brethren. If any man followeth one that maketh a schism,
he doth not inherit the kingdom of God. If any man walketh in strange
doctrine, he hath no fellowship with the passion.

4. Be ye careful therefore to observe one eucharist (for there is
one flesh of our Lord Jesus Christ and one cup unto union in His
blood; there is one altar, as there is one bishop, together with the
presbytery and the deacons my fellow-servants), that whatsoever ye do,
ye may do it after God.

5. My brethren, my heart overfloweth altogether in love towards
you; and rejoicing above measure I watch over your safety; yet not
I, but Jesus Christ, wearing whose bonds I am the more afraid, because
I am not yet perfected. But your prayer will make me perfect [unto
God], that I may attain unto the inheritance wherein I have found
mercy, taking refuge in the Gospel as the flesh of Jesus and in the
Apostles as the presbytery of the Church. Yea, and we love the pro-
phets also, because they too pointed to the Gospel in their preaching
and set their hope on Him and awaited Him; in whom also having
faith they were saved in the unity of Jesus Christ, being worthy of all
love and admiration as holy men, approved of Jesus Christ and num-
bered together in the Gospel of our common hope.

6. But if any one propound Judaism unto you, hear him not: for
it is better to hear Christianity from a man who is circumcised than
Judaism from one uncircumcised. But if either the one or the other
speak not concerning Jesus Christ, I look on them as tombstones and
graves of the dead, whereon are inscribed only the names of men.
Shun ye therefore the wicked arts and plottings of the prince of this
world, lest haply ye be crushed by his devices, and wax weak in your
love. But assemble yourselves all together with undivided heart. And
I give thanks to my God, that I have a good conscience in my dealings
with you, and no man can boast either in secret or openly, that I was
burdensome to any one in small things or in great. Yea and for all
among whom I spoke, it is my prayer that they may not turn it into a
testimony against themselves.

7. For even though certain persons desired to deceive me after the
flesh, yet the spirit is not deceived, being from God; for # knoweth
whence tt cometh and where it goeth, and it searcheth out the hidden
things. I cried out, when I was among you; I spake with a loud
voice, with God’s own voice, Give ye heed to the bishop and the

TO THE PHILADELPHIANS. 155

presbytery and deacons. Howbeit there were those who suspected me
of saying this, because I knew beforehand of the division of certain
persons. But He in whom I am bound is my witness that I learned
it not from flesh of man} it was the preaching of the Spirit who spake
on this wise; Do nothing without the bishop; keep your flesh as a
temple of God; cherish union ; shun divisions; be imitators of Jesus
Christ, as He Himself also was of His Father.

8. I therefore did my own part, as a man composed unto union.
But where there is division and anger, there God abideth not. Now
the Lord forgiveth all men when they repent, if repenting they return
to the unity of God and to the council of the bishop. I have faith in
the grace of Jesus Christ, who shall strike off every fetter from you; and
I entreat you, Do ye nothing in a spirit of factiousness but after the
teaching of Christ. For I heard certain persons saying, If I find it
not in the charters, I believe it not in the Gospel. And when I said to
them, It is written, they answered me That is the question. But as
for me, my charter is Jesus Christ, the inviolable charter is His cross
and His death and His resurrection, and faith through Him; wherein
I desire to be justified through your prayers.

g. The priests likewise were good, but better is the High-priest to
whom is committed the holy of holies ; for to Him alone are committed
the hidden things of God; He Himself being the door of the Father,
through which Abraham and Isaac and Jacob enter in, and the Prophets
and the Apostles and the whole Church; all these things combine in the
unity of God. But the Gospel hath a singular preeminence in the
advent of the Saviour, even our Lord Jesus Christ, and His passion
and resurrection. For the beloved Prophets in their preaching pointed
to Him; but the Gospel is the completion of immortality. All things
together are good, if ye believe through love,

10. Seeing that in answer to your prayer and to the tender sym-
pathy which ye have in Christ Jesus, it hath been reported to me that
the church which is in Antioch of Syria hath peace, it is becoming for
you, as a church of God, to appoint a deacon to go thither as God’s
ambassador, that he may congratulate them when they are assembled
together, and may glorify the Name. Blessed in Jestis Christ is he that
shall be counted worthy of such a ministration; and ye yourselves shall
be glorified. Now if ye desire it, it is not impossible for you to do this
for the name of God; even as the churches which are nearest have sent
bishops, and others presbyters and deacons,

156 EPISTLE OF S. IGNATIUS

11. But as touching Philo the deacon from Cilicia, a man of good
report, who now also ministereth to me in the word of God, together
with Rhaius Agathopus, an elect one who followeth me from Syria,
having bidden farewell to this present life; the same who also bear
witness to you—and I myself thank God on your behalf, because ye
received them, as I trust the Lord will receive you. But may those
who treated them with dishonour be redeemed through the grace of
Jesus Christ. The love of the brethren which are in Troas saluteth
you; from whence also I write to you by the hand of Burrhus, who was
sent with me by the Ephesians and Smyrnzeans as a mark of honour.
The Lord shall honour them, even Jesus Christ, on whom their hope is
set in flesh and soul and spirit, by faith, by love, by concord. ‘Fare ye
well in Christ Jesus our common hope.

TO THE SMYRNAANS.

GNATIUS, who is also Theophorus, to the church of God the
Father and of Jesus Christ the Beloved, which hath been mercifully
endowed with every grace, being filled with faith and love and lacking
in no grace, most reverend and bearing holy treasures; to the church
which is in Smyrna of Asia, in a blameless spirit and in the word of
God abundant greeting.

1. I give glory to Jesus Christ the God who bestowed such wisdom
upon you; for I have perceived that ye are established in faith immova-
ble, being as it were nailed on the cross of the Lord Jesus Christ, in
flesh and in spirit, and firmly grounded in love in the blood of Christ,
fully persuaded as touching our Lord that He is truly of the race of
David according to the flesh, but Son of God by the Divine will and
power, truly born of a virgin and baptized by John that ai righteousness
might be fulfilled by Him, truly nailed up in the flesh for oursakes under
Pontius Pilate and Herod the tetrarch (of which fruit are we—that is,
of His most blessed passion); that He might set up an ensign unto all
the ages through His resurrection, for His saints and faithful people,
whether among Jews or among Gentiles, in one body of His Church.

2. For He suffered all these things for our sakes [that we might be
saved|; and He suffered truly, as also He raised Himself truly ; not as

TO THE SMYRNAANS. 157

certain unbelievers say, that He suffered in semblance, being themselves
mere semblance. And according as their opinions are, so shall it
happen to them, for they are without body and demon-like.

3. For I know and believe that He was in the flesh even after the
resurrection; and when He came to Peter and his company, He said to
them, Zay hold and handle me, and see that I am not a demon without
body. And straightway they touched Him, and they believed, being
joined unto His flesh and His blood. Wherefore also they despised
death, nay they were found superior to death. And after His resurrec-
tion He [both] ate with them and drank with them as one in the flesh,
though spiritually He was united with the Father.

4. But these things I warn you, dearly beloved, knowing that ye
yourselves are so minded. Howbeit I watch over you betimes to pro-
tect you from wild beasts in human form—men whom not only should
ye not receive, but, if it were possible, not so much as meet [them];
only pray ye for them, if haply they may repent. This indeed is diffi-
cult, but Jesus Christ, our true life, hath :power over it. For if these
things were done by our Lord in semblance, then am I also a prisoner
in semblance. And why then have I delivered myself over to death,
unto fire, unto sword, unto wild beasts? But near to the sword, near
to God; in company with wild beasts, in company with God. Only let
it be in the name of Jesus Christ, so that we may suffer together with
Him. I endure all things, seeing that He Himself enableth me, who is
perfect Man.

5. But certain persons ignorantly deny Him, or rather have been
denied by Him, being advocates of death rather than of the truth; and
they have not been persuaded by the prophecies nor by the law of
Moses, nay nor even to this very hour by the Gospel, nor by the suffer-
ings of each of us severally; for they are of the same mind also con-
cerning us. For what profit is it [to me], if a man praiseth me, but
blasphemeth my Lord, not confessing that He was a bearer of flesh?
Yet he that affirmeth not this, doth thereby deny Him altogether, being
himself a bearer of a corpse. But their names, being unbelievers, I
have not thought fit to record in writing; nay, far be it from me even
to remember them, until they repent and return to the passion, which is
our resurrection.

6. Let no man be deceived. Even the heavenly beings and the
glory of the angels and the rulers visible and invisible, if they believe
not in the blood of Christ [who is God], judgment awaiteth them also.

158 EPISTLE OF S. IGNATIUS

He that receiveth let him receive. Let not office puff up any man; for
faith and love are all in all, and nothing is preferred before them. But
mark ye those who hold strange doctrine touching the grace of Jesus
Christ which came to us, how that they are contrary to the mind of
God. They have no care for love, none for the widow, none for the
orphan, none for the afflicted, none for the prisoner, none for the hungry
or thirsty. They abstain from eucharist (thanksgiving) and prayer, because
they allow not that the eucharist is the flesh of our Saviour Jesus Christ,
which flesh suffered for our sins, and which the Father of His goodness
raised up.

7. They therefore that gainsay the good gift of God perish by their
questionings. But it were expedient for them to have love, that they
may also rise again. It is therefore meet that ye should abstain from
such, and not speak of them either privately or in public ; but should
give heed to the Prophets, and especially to the Gospel, wherein the
passion is shown unto us and the resurrection is accomplished.

8. [But] shun divisions, as the beginning of evils. Do ye all
follow your bishop, as Jesus Christ followed the Father, and the presby-
tery as the Apostles ; and to the deacons pay respect, as to God’s com-
mandment. Let no man do aught of things pertaining te the Church
apart from the bishop. Let that be held a valid eucharist which is
under the bishop or one to whom he shall have committed it. Where-
soever the bishop shall appear, there let the people be; even as where
Jesus may be, there is the universal Church. It is not lawful apart
from the bishop either to baptize or to hold a love-feast ; but whatsoever
he shall approve, this is well-pleasing also to God; that everything
which ye do may be sure and valid.

9. It is reasonable henceforth that we wake to soberness, while
we have [still] time to repent and turn to God. It is good to recognise
God and the bishop. He that honoureth the bishop is honoured of
God; he that doeth aught without the knowledge of the bishop
rendereth service to the devil. May all things therefore abound unto
you in grace, for ye are worthy. Ye refreshed me in all things, and
Jesus Christ shall refresh you. In my absence and in my presence
ye cherished me. May God recompense you; for whose sake if ye
endure all things, ye shall attain unto Him.

το. Philo and Rhaius Agathopus, who followed me in the cause
of God, ye did well to receive as ministers of [Christ] God ; who also
give thanks to the Lord for you, because ye refreshed them in every

TO THE SMYRNAANS. 159

way. Nothing shall be lost to you. My spirit is devoted for you,
as also are my bonds, which ye despised not, neither were ashamed of
them. Nor shall He, who is perfect faithfulness, be ashamed of you,
even Jesus Christ.

11. Your prayer sped forth unto the church which is in Antioch
of Syria; whence coming a prisoner in most godly bonds I salute all
men, though I am not worthy to belong to it, being the very last of
them. By the Divine will was this vouchsafed to me, not of my own
complicity, but by God’s grace, which I pray may be given to me
perfectly, that through your prayers I may attain unto God. Therefore
that your work may be perfected both on earth and in heaven, it is
meet that your church should appoint, for the honour of God, an
ambassador of God that he may go as far as Syria and congratulate
them because they are at peace, and have recovered their proper
stature, and their proper bulk hath been restored to them. It seemed
to me therefore a fitting thing that ye should send one of your own
people with a letter, that he might join with them in giving glory
for the calm which by God’s will had overtaken them, and because
they were already reaching a haven through your prayers. Seeing ye
are perfect, let your counsels also be perfect; for if ye desire to do
well, God is ready to grant the means.

12. The love of the brethren which are in Troas saluteth you;
from whence also I write to you by the hand of Burrhus, whom ye sent
with me jointly with the Ephesians your brethren. He hath refreshed
me in all ways. And I would that all imitated him, for he is an
ensample of the ministry of God. The Divine grace shall requite him
in all things. I salute your godly bishop and your venerable presby-
tery [and] my fellow-servants the deacons, and all of you severally and
in a body, in the name of Jesus Christ, and in His flesh and blood,
in His passion and resurrection, which was both carnal and spiritual,
in the unity of God and of yourselves. Grace to you, mercy, peace,
patience, always.

13. I salute the households of my brethren with their wives and
children, and the virgins who are called widows. I bid you farewell
in the power of the Father. Philo, who is with me, saluteth you.
I salute the household of Gavia, and I pray that she may be grounded
in faith and love both of flesh and of spirit. I salute Alce, a name
very dear to me, and Daphnus the incomparable, and Eutecnus, and
all by name. Fare ye well in the grace of God.

160 EPISTLE ‘OF 5. IGNATIUS

rf
TOS.’ POLYCARP;

GNATIUS, who is also Theophorus, unto Polycarp who is bishop
of the church of the Smyrnzans or rather who hath for his bishop
God the Father and Jesus Christ, abundant greeting.

1. Welcoming thy godly mind which is grounded as it were on
an immovable rock, I give exceeding glory that it hath been vouchsafed
me to see thy blameless face, whereof I would fain have joy in God.
I exhort thee in the grace wherewith thou art clothed to press forward
in thy course and to exhort all men that they may be saved. Vindicate
thine office in all diligence of flesh and of spirit. Have a care for
union, than which there is nothing better. Bear all men, as the Lord
also beareth thee. Suffer all men in love, as also thou doest. Give
thyself to unceasing prayers. Ask for larger wisdom than thou hast.
Be watchful, and keep thy spirit from slumbering. Speak to each man
severally after the manner of God. Bear the maladies of all, as a perfect
athlete. Where there is more toil, there is much gain.

2. If thou lovest good scholars, this is not thankworthy in thee.
Rather bring the more pestilent to submission by gentleness, All
wounds are not healed by the same salve. Allay sharp pains by fomen-
tations. Se thou prudent as the serpent in all things and guileless always
as the dove. ‘Therefore art thou made of flesh and spirit, that thou
mayest humour the things which appear before thine eyes; and as for
the invisible things, pray thou that they may be revealed unto thee;
that thou mayest be lacking in nothing, but mayest abound in every
spiritual gift. The season requireth thee, as pilots require winds or
as a storm-tossed mariner a haven, that it may attain unto God. Be
sober, as God’s athlete. The prize is incorruption and life eternal,
concerning which thou also art persuaded. In all things I am devoted
to thee—I and my bonds which thou didst cherish.

3. Let not those that seem to be plausible and yet teach strange
doctrine dismay thee. Stand thou firm, as an anvil when it is smitten.
It is the part of a great athlete to receive blows and be victorious. But

especially must we for God’s sake endure all things, that He also may
endure us. Be thou more diligent than thou art. Mark the seasons.

TO S. POLYCARP. 161

Await Him that is above every season, the Eternal, the Invisible, who
became visible for our sake, the Impalpable, the Impassible, who suf-
fered for our sake, who endured in all ways for our sake.

4. Let not widows be neglected. After the Lord be thou their
protector. Let nothing be done without thy consent; neither do thou
anything without the consent of God, as indeed thou doest not. Be
stedfast. Let meetings be held more frequently. Seek out all men
by name. Despise not slaves, whether men or women. Yet let not
these again be puffed up, but let them serve the more faithfully to the
glory of God, that they may obtain a better freedom from God. Let
them not desire to be set free at the bees cost, lest they be found
slaves of lust.

5. Flee evil arts, or rather hold thou discourse about these. Tell
my sisters to love the Lord.and to be content with their husbands in
flesh and in spirit. In like manner also charge my brothers in the
name of Jesus Christ to love their wives, as the Lord loved the Church.
If any one is able to abide in chastity to the honour of the flesh of the
Lord, let him so abide without boasting. If he boast, he is lost; and
if it be known beyond the bishop, he is polluted. It becometh men
and women too, when they marry, to unite themselves with the consent
of the bishop, that the marriage may be after the Lord and not after
concupiscence. Let all things be done to the honour of God.

6. Give ye heed to the bishop, that God also may give heed to you
I am devoted to those who are subject to the bishop, the presbyters,
the deacons. May it be granted me to have my portion with them in
the presence of God. Toil together one with another, struggle to-
gether, run together, suffer together, lie down together, rise up together,
as God’s stewards and assessors and ministers. Please the Captain in
whose army ye serve, from whom also ye will receive your pay. Let
none of you be found a deserter. Let your baptism abide with you as
your shield; your faith as your helmet; your love as your spear; your
patience as your body armour. Let your works be your deposits, that
ye may receive your assets due to you. Be ye therefore long-suffering
one with another in gentleness, as God is with you. May I have joy
of you always.

7. Seeing that the church which is in Antioch of Syria hath peace,
as it hath been reported to me, through your prayers, I myself also have
been the more comforted since God hath banished my care; if so be
I may through suffering attain unto God, that I may be found a disciple

AP. FATH. II

162 5. IGNATIUS TO 8. POLYCARP.

through your intercession. It becometh thee, most blessed Polycarp,
to call together a godly council and to elect some one among you who
is very dear to you and zealous also, who shall be fit to bear the name
of God’s courier—to appoint him, I say, that he may go to Syria and
glorify your zealous love unto the glory of God. A Christian hath no
authority over himself, but giveth his time to God. This is God’s
work, and yours also, when ye shall complete it: for I trust in the
Divine grace, that ye are ready for an act of well-doing which is meet
for God. Knowing the fervour of your sincerity, I have exhorted you
in a short letter.

8. Since I have not been able to write to ail the churches, by
reason of my sailing suddenly from Troas to Neapolis, as the Divine
will enjoineth, thou shalt write to the churches in front, as one possess-
ing the mind of God, to the intent that they also may do this same
thing—let those who are able send messengers, and the rest letters by
the persons who are sent by thee, that ye may be glorified by an ever
memorable deed—for this is worthy of thee.

I salute all by name, and especially the wife of Epitropus with her
whole household and her children’s. I salute Attalus my beloved. I
salute him that shall be appointed to go to Syria. Grace shall be with
him always, and with Polycarp who sendeth him. I bid you farewell
always in our God Jesus Christ, in whom abide ye in the unity and
supervision of God. I salute Alce, a name very dear tome. Fare ye
well in the Lord.

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eke. EPISTLE vO So POLY GARP,

HE Epistle of Polycarp was written in reply to a communication

from the Philippians. They had invited him to address words of

exhortation to them (§ 3); they had requested him to forward by his own

messenger the letter which they had addressed to the Syrian Church

(δ 13); and they had asked him to send them any epistles of Ignatius
which he might have in his hands (20.).

This epistle is intimately connected with the letters and martyrdom
of Ignatius himself. .The Philippians had recently welcomed and
escorted on their way certain saints who were in bonds (§ 1). From
a later notice in the epistle it appears that Ignatius: was one of these
(§ 9). Two others besides are mentioned by name, Zosimus and
Rufus (7.). A not improbable conjecture makes these persons Bithy-
nian Christians who had been sent by Pliny to Rome to be tried there
and had joined Ignatius at Philippi. In this case they would be placed
under the same escort with Ignatius, and proceed with him to Rome in
the custody of the ‘ten leopards’ (Ign. Rom. 5). It is clear that
Ignatius—probably by word of mouth—had given to the Philippians
the same injunction which he gave to the churches generally (Philad.
10, Smyrn. 11, Folyc. 7), that they should send letters, and (where
possible) representatives also, to congratulate the Church of Antioch
on the restoration of peace. Hence the request of the Philippians,
seconded by Ignatius himself, that Polycarp would forward their letter
to Syria. It is plain likewise, that they had heard, either from Ignatius
himself or from those about him, of the epistles which he had addressed
to the Churches of Asia Minor, more especially to Smyrna. Hence
their further petition that Polycarp would send them such of these
letters as were in his possession. The visit of Ignatius had been

166 THE EPISTLE OF S. POLYCARP

recent—so recent indeed, that Polycarp, though he assumes that the
saint has suffered martyrdom, is yet without any certain knowledge of
the fact. He therefore asks the Philippians, who are some stages
nearer to Rome than Smyrna, to communicate to him any information
which they may have received respecting the saint and his companions
(δ 13).

Beyond these references to Ignatius there is not much of personal
matter in the letter. Polycarp refers to S. Paul’s communications with
the Philippians, both written and oral (δὲ 3, 11). He mentions the
fame of the Philippian Church in the primitive days of the Gospel, and
he congratulates them on sustaining their early reputation (δὲ 1,11).
Incidentally he states that the Philippians were converted to the Gospel
before the Smyrnzeans (ὃ 11)—-a statement which entirely accords with
the notices of the two churches in the New Testament.

The fair fame of the Philippian Church however had been sullied
by the sin of one unworthy couple. Valens and his wife—the Ananias
and Sapphira of the Philippian community—had been guilty of some
act of greed, perhaps of fraud and dishonesty. Valens was one of their
presbyters, and thus the church was more directly responsible for his
crime. Polycarp expresses himself much grieved. Though the incident
itself is only mentioned in one passage, it has plainly made a deep
impression on him. The sin of avarice is denounced again and again
in the body of the letter (δὲ 2, 4, 6, 11).

The letter is sent by the hand of one Crescens. The sister of
Crescens also, who purposes visiting Philippi, is commended to them

(§ 14).

The authorities for the text are as follows.

(1) GREEK Manuscripts (G). These are nine in number (Vaticanus
859 [ν], Ottobonianus 348 [0], Florentinus Laur. vii. 21 [f], Parisiensis
Graec. 937 [p], Casanatensis c. v. 14 [c], Zheatinus [t], Meapolitanus
Mus. Nat. τι. a. 17 [n], Salmasianus [5], Andrius [a]), and all belong to
the same family, as appears from the fact that the Epistle of Polycarp
runs on continuously into the Epistle of Barnabas without any break,
the mutilated ending of Polycarp ὃ 9 ἀποθανόντα καὶ δι᾿ ἡμᾶς ὑπὸ being

TO THE PHILIPPIANS. 167

followed by the mutilated beginning of Barnabas ὃ 5 τὸν λαὸν τὸν και-
νὸν «.t.A. Within this family however the mss fall into two subdi-
visions: (1) vopf, all Mss in which the Epistle of Polycarp is attached
to the pseudo-Ignatian letters; and (2) céva (to which we may probably
add s), where it stands alone. In the first subdivision, aff have no
independent authority, being derived directly or indirectly from v. Of
the two subdivisions the former is slightly superior to the latter.

(2) Latin Version (L). In the earlier part of the epistle this
version is sometimes useful for correcting the text of the extant Greek
Mss ; for, though very paraphrastic, it was made from an older form of
the Greek than these. But the two are closely allied, as appears from
the fact that this version is always found in connexion with the Latin
of the pseudo-Ignatian letters and seems to have been translated from
the same volume which contained them. For the latter part of the
epistle, from § 10 onward, it is the sole authority; with the exception
of portions of § 12, which are preserved in Syriac in passages of
Timotheus and Severus or elsewhere, and nearly the whole of § 13,
which is given by Eusebius in his £cclesiastical History. The mss of |
which collations have been made for this part either by myself or by
others are nine in number (Aeginensis 81 [τ], TZrecensis 412 [1], Pari-
stensts 1639, formerly Colbertinus 1039 [c], Bruxellensis 5510 [b], Oxon.
Balliolensis 229 [0], Palatinus 150 [p], Florentinus Laur. xxiii. 20 [f],
Vindobonensis 1068 [ν], Oxon. Magdalenensis 78 [m}).

It will have been seen that, so far as regards the Greek and Latin
Mss, the Epistle of Polycarp is closely connected with the Long Recen-
sion of the Ignatian Epistles. This fact, if it had stood by itself, would
have thrown some discredit on the integrity of the text. It might have
been suspected that the same hand which interpolated the Ignatian
Epistles had tampered with this also. But the internal evidence, and
especially the allusiveness of the references to the Ignatian Epistles, is
decisive in favour of its genuineness. As regards external evidence,
not only does Irenzus, a pupil of Polycarp, allude to ‘the very adequate
epistle of Polycarp written to the Philippians,’ but the quotations of
Eusebius, Timotheus, and Severus, with the other Syriac fragments, are
a highly important testimony. They show that, wherever we have
opportunity of testing the text of the Greek and Latin copies, its general
integrity is vindicated.

Acts ii. 24.
1 Pet. i. 8.

Eph. ii. 8,
9.

ι Ῥεῖ. i. 718.
Ps. ii. 11.

I Pet.i. 21.

Acts x. 42.

2 Cor. iv.
14.

ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ.

ΠΟΛΥΚΑΡΠΟΣ καὶ οἱ σὺν αὐτῷ πρεσβύτεροι τῇ ἐκ-
κλησίᾳ τοῦ Θεοῦ τῇ παροικούσῃ Φιλίππους" ἔλεος ὑμῖν καὶ
εἰρήνη παρὰ Θεοῦ παντοκράτορος καὶ ᾿Ιησοῦ Χριστοῦ τοῦ
σωτῆρος ἡμῶν πληθυνθείη.

I, Συνεχάρην ὑμῖν μεγάλως ἐν Κυρίῳ ἡμῶν ᾿ἸἸησοῦ
Χριστῷ, δεξαμένοις τὰ μιμήματα τῆς. ἀληθοῦς ἀγάπης καὶ
προπέμψασιν, ὡς ἐπέβαλεν ὑμῖν, τοὺς ἐνειλημένους τοῖς
ἅἁγιοπρεπέσιν δεσμοῖς, ἅτινά ἐστιν διαδήματα τῶν ἀληθῶς
ὑπὸ Θεοῦ καὶ τοῦ Κυρίου ἡμῶν ἐκλελεγμένων" 2. καὶ ὅτι ἡ
βεβαία τῆς πίστεως ὑμῶν ῥίζα, ἐξ ἀρχαίων καταγγελλομένη
χρόνων, μέχρι νῦν διαμένει καὶ καρποφορεῖ εἰς τὸν Κύριον
ἡμῶν ᾿Ιησοῦν Χριστόν, ὃς ὑπέμεινεν ὑπὲρ τῶν ἁμαρτιῶν
ἡμῶν ἕως θανάτου καταντῆσαι, ὃν ἤγειρεν ὁ Θεὺς λγοὰς τὰς
ὠλῖνδο τοῦ ἄδογ' 3. εἰς ON οὐκ ἰδόντες πιοτεύετε χὰρᾷ ἀνεκλὰ-
λήτῳ KAl AEAOZACMENH εἰς ἣν πολλοὶ ἐπιθυμοῦσιν εἰσελθεῖν,
εἰδότες OTL YAPITI ECTE CECWCMENOI, οὐκ ἐξ ἔργων, ἀλλὰ θελήματι
Θεοῦ διὰ Ἰησοῦ Χριστοῦ. ,

II. Διὸ anazwcdmenot Tac dchyac AoyAeycate TH Θεῷ
ἐν φόβῳ καὶ ἀληθείᾳ, ἀπολυπόντες THY κενὴν ματαιο-
λογίαν καὶ τὴν τῶν πολλῶν πλάνην, TICTEYCANTEC εἰς TON
ἐγείρὰντὰ τὸν Κύριον ἡμῶν “Ἰηοοῦν Χριοτὸν ἐκ νεκρῶν Kal AONTA
ἀὐτῷ λόξον καὶ θρόνον ἐκ δεξιῶν αὐτοῦ ᾧ ὑπετάγη τὰ πάντα
ἐπουράνια καὶ ἐπίγεια, ᾧ πᾶσα πνοὴ λατρεύει, ὃς ἔρχεται
KPITHC ζώντων Kal νεκρῶν, οὗ τὸ αἷμα ἐκζητήσει ὁ Θεὸς ἀπὸ
τῶν ἀπειθούντων αὐτῷ. 2. 6 δὲ ἐγείρὰς αὐτὸν ἐκ νεκρῶν καὶ

1ν] TO THE PHILIPPIANS, 169

ξ - > “ΟΝ A ᾽ a A / \ 7 >
HMAC EfEPEl, ἐᾶν ποίωμεν αὐτοῦ TO θέλημα καὶ πορευώμεθα ἐν

ταῖς ἐντολαῖς αὐτοῦ καὶ ἀγαπῶμεν ἃ ἠγάπησεν, ἀπεχόμενοι
πάσης ἀδικίας, πλεονεξίας, φιλαργυρίας, καταλαλιᾶς, ψευδο-
μαρτυρίας" mH ἀποδιδόντες κἀκὸν ἀντὶ KAKOY H λοιδορίαν ANTI
' 3 :
λοιδορίδς ἢ γρόνθον ἀντὶ γρόνθου ἢ κατάραν ἀντὶ κατάρας,
t \ 5 ς ’ f 4 N ’
3. μνημονεύοντες δὲ ὧν εἶπεν ὁ Κύριος διδάσκων" μὴ κρίνετε,
ina μὴ κριθῆτε" ἀφίετε, Kal ἀφεθήσεται ὑμῖν" ἐλεᾶτε, TNA ἐλεη-
θᾶτε᾽ ᾧ μέτρῳ μετρεῖτε, ANTIMETPHOHCETAI ὑμῖν" καὶ OTL MAKA-
ΡΙΟΙ οἱ πτωχοὶ καὶ οἱ διωκόμενοι ἕνεκεν AIKAIOCYNHC, ὅτι ἀὐτῶν
» i) ξ ᾿ n n
€cTIN H BaciAela TOY Θεοῦ.
Ill. Ταῦτα, ἀδελφοί, οὐκ ἐμαυτῷ ἐπιτρέψας γράφω ὑμῖν
\ A / > ® 3 \ ¢ an / /
περὶ τῆς δικαιοσύνης, GAN ἐπεὶ ὑμεῖς προεπεκαλέσασθέ με.
2. οὔτε γὰρ ἐγὼ οὔτε ἄλλος ὅμοιος ἐμοὶ δύναται κατακολου-
a tal 7 a / ‘ 9 “ Ul ἃ ’
θῆσαι τῇ σοφίᾳ τοῦ μακαρίου καὶ ἐνδόξου Παύλου, ὃς γενό-
μενος ἐν ὑμῖν κατὰ πρόσωπον τῶν τότε ἀνθρώπων ἐδίδαξεν
ἀκριβῶς καὶ βεβαίως τὸν περὶ ἀληθείας λόγον, ὃς καὶ ἀπὼν

1 Pet. iii. g

S.Matt.vii.
I, 2.

S. Luke vi.
36—38.

S. Matt. v.
3, 10.

ὑμῖν ἔγραψεν ἐπιστολάς, εἰς ἃς ἐὰν ἐγκύπτητε, δυνηθήσεσθε.

3 “Ὁ 3 μὴ a) ς «4 / ᾿ a 3 \
οἰκοδομεῖσθαι εἰς τὴν δοθεῖσαν ὑμῖν πίστιν 3. ἥτις ἐςτὶν

͵ ’ ε n > / al > / /
μήτηρ πάντων ἡμῶν, ἐπακολουθούσης τῆς ἐλπέδος, προαγού-
σης τῆς ἀγάπης τῆς εἰς Θεὸν καὶ Χριστὸν καὶ εἰς τὸν

/ Ν U / rod \ > U 5 Ν
πλησίον. ἐᾶν γάρ τις τούτων ἐντὸς ἡ, πεπλήρωκεν ἐντολὴν
δικαιοσύνης" ὃ γὰρ ἔχων ἀγάπην μακράν ἐστιν πάσης ἅμαρ-
τίας. |
IV, “ApyH δὲ πᾶντων χαλεπῶν GiAaprypia. εἰδότες οὖν

ὅτι οὐδὲν EICHNEPKAMEN εἰς τὸν KOCMON, ἀλλ᾽ οὐδὲ ἐξενεγκεῖν τι
ἔχομεν, ὁπλισώμεθα τοῖς ὅπλοις τῆς δικαιοσύνης καὶ διδάξω-
μεν ἑαυτοὺς πρῶτον πορεύεσθαι ἐν τῇ ἐντολῇ τοῦ Κυρίου;
2. ἔπειτα καὶ τὰς γυναῖκας ὑμῶν ἐν τῇ δοθείσῃ αὐταῖς πίστει
καὶ ἀγάπῃ καὶ ἁγνείᾳ, στεργούσας τοὺς ἑαυτῶν avdpas ἐν
πάσῃ ἀληθείᾳ καὶ ἀγαπώσας πάντας ἐξ ἴσου ἐν πάσῃ ἐγκρα-
τείᾳ, καὶ τὰ τέκνα παιδεύειν τὴν παιδείαν τοῦ φόβου τοῦ
Θεοῦ᾽ 3. τὰς χήρας σωφρονούσας περὶ τὴν τοῦ Κυρίου πίστιν,
ἐντυγχανούσας ἀδιαλείπτως περὶ πάντων, μακρὰν οὔσας

, a ( a
πάσης διαβολῆς, καταλαλιᾶς, ψευδομαρτυρίας, φιλαργυρίας,

Gal. iv. 26.

1 Cor. xiv.
25.

Gal. vi. 7.
S. Mark ix.
35

2 Tim. ii.
12.

τ Pet. 11.11.9
Gal. ν. 17.
1 Cor. vi.
9, 10.
Ezek.
XXXIV. 4.

2 Cor. viii.
21.

Rom. xiv.
10, 12.

170 THE EPISTLE OF 5. POLYCARP [Iv

Kal παντὸς κακοῦ" γινωσκούσας ὅτι εἰσὶ θυσιαστήριον Θεοῦ,
\ ow t Cal λ A tao 4 IO \ ”
καὶ ὅτι πάντα μωμοσκοπεῖται, Kal λέληθεν αὐτὸν οὐδὲν οὔτε

λογισμῶν οὔτε ἐννοιῶν, οὔτε τι τῶν κργπτῶν τῆς KApAiac.
͵ ᾿]
Ν. Eildores οὖν ὅτι Θεὸς oY ΜγκτηρίΖετδι, ὀφείλομεν ἀξίως
᾿ > a > a \ , a ¢ , r
τῆς ἐντολῆς αὐτοῦ καὶ δόξης Trepitratetv. 2. ὁμοίως διάκονοι
’ lal A A
ἄμεμπτοι κατενώπιον αὐτοῦ τῆς δικαιοσύνης, ὡς Θεοῦ καὶ
Χριστοῦ διάκονοι, καὶ οὐκ ἀνθρώπων μὴ διάβολοι, μὴ δί-
λογοι, ἀφιλάργυροι, ἐγκρατεῖς περὶ πάντα, εὔσπλαγχνοι,
ἐπιμελεῖς, πορευόμενοι κατὰ τὴν ἀλήθειαν τοῦ Κυρίου, ὃς
ἐγένετο διάκονος πάντων" ᾧ ἐὰν εὐαρεστήσωμεν ἐν τῷ νῦν
αἰῶνι, ἀποληψόμεθα καὶ τὸν μέλλοντα, καθὼς ὑπέσχετο
ἡμῖν ἐγεῖραι ἡμᾶς ἐκ νεκρῶν καὶ ὅτι, ἐὰν πολιτευσώμεθα
ἀξίως αὐτοῦ, Kal οεγμβδοιλεήοομεν αὐτῷ, εἴγε πιστεύομεν.
3. ὁμοίως καὶ νεώτεροι ἄμεμπτοι ἐν πᾶσιν, πρὸ παντὸς προ-
a / a
νοοῦντες ἁγνείας καὶ χαλιναγωγοῦντες ἑαυτοὺς ἀπὸ παντὸς
κακοῦ. καλὸν γὰρ τὸ ἀνακόπτεσθαι ἀπὸ τῶν ἐπιθυμιῶν ἐν
τῷ κόσμῳ, ὅτι πᾶσα ἐπιθγμίδ. KATA TOY TINEYMATOC CTpaTeyeTal,
καὶ οὔτε πόρνοι OYTE MAAAKO! οὔτε ἀροενοκοῖτδι βδοιλείδν Θεοῦ
, v e a We \ / > /
KAHPONOMHCOYCIN, οὔτε οἱ ποιοῦντες τὰ ἄτοπα. διὸ δέον ἀπέ-
χεσθαι ἀπὸ πάντων τούτων, ὑποτασσομένους τοῖς πρεσβυτέ-
A ‘ ¢ a \ al A 7 >’
pos καὶ διακόνοις ws Θεῷ καὶ Χριστῷ: τὰς παρθένους ἐν
ἀμώμῳ καὶ ἁγνῇ συνειδήσει περιπατεῖν. :
VI. Καὶ οἱ πρεσβύτεροι δὲ εὔσπλαγχνοι, εἰς πάντας
, ‘ ,
ἐλεήμονες, ἐπιοτρέφοντες τὰ ATIOTIETIAANHMENA, ἐπισκεπτόμενοι
’ ᾽ Ὁ \ ? fal / a 5» a ἡ f
πάντας ἀσθενεῖς, μὴ ἀμελοῦντες χήρας ἢ ὀρφανοῦ ἢ πένητος,
ἀλλὰ TIPONOOYNTEC ἀεὶ TOY KAAOY ἐνώπιον Θεοῦ Kal ἀνθρώπων,
Lal >
ἀπεχόμενοι πάσης ὀργῆς, προσωποληψίας, κρίσεως ἀδίκου,
μακρὰν ὄντες πάσης φιλαργυρίας, μὴ ταχέως πιστεύοντες
κατά τινος, μὴ ἀπότομοι ἐν κρίσει, εἰδότες ὅτε πάντες ὀφει-
λέται ἐσμὲν ἁμαρτίας. 2. εἰ οὖν δεόμεθα τοῦ Κυρίου ἵνα
an a 3 al a
ἡμῖν ἀφῇ, ὀφείλομεν Kai ἡμεῖς ἀφιέναι: ἀπέναντι yap τῶν
A / A Ai «Ὁ \ 3 hed \ , -
τοῦ Κυρίου καὶ Θεοῦ ἐσμὲν ὀφθαλμῶν, καὶ πάντὰς δεῖ πὰρὰ-
οτῆνδι τῷ BHMaT! τοῦ Χριοτοῦ, καὶ ἕκδοτον ὑπὲρ ἑδυτοῦ λόγον
a ef 3 , ἢ γῶν A
λοῦνδι. 3. οὕτως οὖν δουλεύσωμεν αὐτῷ μετὰ φόβου καὶ

1x] TO THE PHILIPPIANS. 171

e
πάσης εὐλαβείας, καθὼς αὐτὸς ἐνετείλατο καὶ οἱ εὐωαγγελισά-
μενοι ἡμᾶς ἀπόστολοι καὶ οἱ προφῆται οἱ προκηρύξαντες
fal val >
τὴν ἔλευσιν τοῦ Κυρίου ἡμῶν, ζηλωταὶ περὶ τὸ καλόν, ἀπε-
χόμενοι τῶν σκανδάλων καὶ τῶν ψευδαδέλφων καὶ τῶν ἐν
« , / x 'Ψ fal / (7 "5
ὑποκρίσει φερόντων τὸ ὄνομα τοῦ Κυρίου, οἵτινες ἀποπλα-
νῶσι κενοὺς ἀνθρώπους.
VII. Πᾶς γάρ, ὃς ἂν μὴ ὁμολογῇ ᾿Ιηοοῦν Χριοτὸν ἐν capki 1 John iv.
? ’ > ᾿ " 2 ν᾿ δ Δ A ς A \ 2, 3.
EAHAYOENAI, ANTIYPICTOC ECTIN. καὶ ὃς ἂν μὴ ὁμολογῇ τὸ μαρ-
t a a ? a ὃ / 2 / } «Δ x θ
τύριον τοῦ σταυροῦ, ἐκ τοῦ διαβόλου ἐστίν' καὶ ὃς ἂν μεθο-
δεύῃ τὰ λόγια τοῦ Κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας, καὶ
λέγει μήτε ἀνάστασιν μήτε κρίσιν, οὗτος πρωτότοκός ἐστι
- ral \ Ὺ Ud \ / “A
Tov Σατανᾶ. 2. διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολ-
[4] “ c A
λῶν Kal Tas ψευδοδιδασκαλίας ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν παρα-
δοθέντα λόγον ἐπιστρέψωμεν, νήφοντες πρὸς TAC εὐχὰς καὶ 1 Pet.iv. 7.
προσκαρτεροῦντες νηστείαις, δεήσεσιν αἰτούμενοι τὸν παντ-
ἐπόπτην Θεὸν MH εἰςενεγκεῖν HMAC εἰς TIEIPACMON, καθὼς εἶπεν S. Matt. vi.
¢ Kid Ἢ \ \ a 50 ς Ae \ Ζ > θ ; 13.
ὁ Κύριος" τὸ μὲν πνεῦμὰ πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. Matt.
III. ᾿Αδιαλείπτως οὖν προσκαρτερῶμεν τῇ ἐλπίδι X*¥. 41.
ν sini lai prep bait! πῇ is ΜΙ Ὁ
a a a A Pea Ἃ °
ἡμῶν Kal τῷ appaBavi τῆς δικαιοσύνης ἡμῶν, ὅς ἐστι xiv. 38.
Χριστὸς ᾿Ιησοῦς, 6c ἀνήνεγκεν ἡμῶν τὰς AMaPTIAC τῷ ἰδίῳ τ Pet. ii.
’ 5.1 \ ἢ a ε ' 3 ᾽ , 2.4 at: δὲ 22, 24.
C@MATI ἐπὶ TO ZYAON, UC AMAPTIAN ΟΥ̓Κ ETTOIHCEN, οὐδὲ εὑρέθη
AGAOC ἐν τῷ CTOMATI ἀὐτοῦ: ἀλλὰ δι’ ἡμᾶς, ἵνα ζήσωμεν ἐν
αὐτῷ, πάντα ὑπέμεινεν. 2. μιμηταὶ οὖν γενώμεθα τῆς ὑπο-
Lal > aA διν 7 \ \ » > a /
μονῆς [avtTov|* καὶ ἐὰν πάσχωμεν διὰ TO ὄνομα αὐτοῦ, δοξά-
ἕωμεν αὐτόν. τοῦτον γὰρ ἡμῖν τὸν ὑπογραμμὸν ἔθηκε δι’
ἑαυτοῦ, καὶ ἡμεῖς τοῦτο ἐπιστεύσαμεν. |
A > rg e a -“ a /
IX. -Παρακαλῶ οὖν πάντας ὑμᾶς πειθαρχεῖν τῷ λόγῳ
τῆς δικαιοσύνης καὶ ἀσκεῖν πᾶσαν ὑπομονήν, ἣν καὶ εἴδατε
κατ᾽ ὀφθαλμοὺς οὐ μόνον ἐν τοῖς μακαρίοις I i ὶ
μοὺς μ ἐ ἧς μακαρίοις ᾿Ιγνατίῳ καὶ
Ζωσίμῳ καὶ Ῥούφῳ, ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν καὶ ἐν
αὐτῷ Ilavr@ καὶ τοῖς λοιποῖς ἀποστόλοις" 2. πεπεισμένους,
ὅτι οὗτοι πάντες OYK εἰς κενὸν ἔδραμον, ἀλλ᾽ ἐν πίστει καὶ Phil. ii. τό.
ὃ U i 4 > \ 3 / > a / kai |
ἐκαιοσύνῃ, Kal OTL εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ

παρὰ τῷ Κυρίῳ, ᾧ καὶ συνέπαθον. οὐ γὰρ τὸν νῦν ἠγάπη- ghee iv.

172 THE EPISTLE OF S. POLYCARP [ΙΧ

> a) ἣν, A Ν « \ « σι > / \ Rm +t A ε
CON AIDND, ἀλλὰ τὸν ὑπὲρ ἡμῶν ἀποθανόντα καὶ δι’ ἡμᾶς ὑπὸ

» ~ 5 ,
tov Θεοῦ avactayTa.

¢ Cor. xv. X. In his ergo state et Domini exemplar sequimini,
58. Bir ae ; Αι 3 ὩΣ

> Pet, ἢ, Jive in fide et immutadiles, fraternitatis amatores diligentes
a ᾿ς tnvicem, in veritate sociati, mansuetudinem Domini alterutri

om. xii. rea :

το. praestolantes, nullum despicientes. 2. Cum potestis bene-
Ρ . iii, . . . .

at! facere, nolite differre, quia Eleemosyna de morte liberat.
Tobit iv.

is Omnes vobts invicem subtectt estote, conversationem vestram

Eph. v. 21. irreprehensibilem Aabentes in gentibus, ut ex bonis opertbus

soi πο vestris et vos laudem accipiatis et Dominus in vobis non

Ign. Zrai/. blasphemetur. 3. Vae autem jer guem nomen Domini

i blasphematur. Sobrietatem ergo docete omnes, in qua et
vos conversamini.

XI. Nimis contristatus sum pro Valente, qui presbyter
factus est aliquando apud vos, quod sic ignoret is locum
qui datus est ei. Moneo itaque vos, ut abstineatis vos
ab avaritia et sitis casti veraces. Abstinete vos ab omni
malo, 2. Qui autem non potest se in his gubernare, quo-
modo alii pronuntiat hoc? Si quis non se abstinuerit ab
avaritia, ab idololatria coinquinabitur, et tanquam inter

Jer.v. 4. gentes iudicabitur, qui zgnorant iudicitum Domini. Aut
COVE yoscimus, guia sancti mundum iudicabunt? sicut Paulus
docet. 3. Ego autem nihil tale sensi in vobis vel audivi,
in quibus laboravit beatus Paulus, qui estis in principio
2Cor.iii.2. epistudae eius: de vobis etenim gloriatur in omnibus ecclesits,
pagar * quae solae tunc Dominum cognoverant; nos autem non-
dum cognoveramus. 4. Valde ergo, fratres, contristor pro
illo et pro coniuge eius, quibus det Dominus poenitentiam
2 Thess, veram. Sobrii ergo estote et vos in hoc; e¢ non sicut
"5: inimicos. tales existimetis, sed sicut passibilia membra et
errantia eos revocate, ut omnium vestrum corpus salvetis.

Hoc enim agentes, vos ipsos aedificatis,
XII. Confido enim vos bene exercitatos esse in sacris
literis, et nihil vos latet; mihi autem non est concessum,

ΧΙΥ] TO THE PHILIPPIANS. 173

Modo, ut his scripturis dictum est, /rascemini et nolite
peccare, et Sol non occidat super iracundiam vestram.
Beatus, qui meminerit; quod ego credo esse in vobis.
2. Deus autem et pater Domini nostri Jesu Christi et ipse
sempiternus pontifex, Dei filius Jesus Christus, aedificet
vos in fide et veritate et in omni mansuetudine et sine
iracundia et in patientia et in longanimitate et tolerantia
et castitate; et det vobis sortem et partem inter sanctos
suos, et nobis vobiscum, et omnibus qui sunt sub caelo,
qui credituri sunt in Dominum nostrum et Deum Jesum
Christum et in ipsius patrem guz resuscitavit eum a mortuts.
3. Pro omnibus sanctis orate. Orate etiam pro regibus et
potestatibus et principibus atque pro persequentibus et
odientibus vos et pro 7tuimicis crucis, ut fructus vester
mantfestus sit tn omnibus, ut sitis in illo perfecti.

XIII. “Eypawaré μοι καὶ ὑμεῖς καὶ ᾿Ιγνάτιος iva, ἐάν
τις ἀπέρχηται εἰς Συρίαν, καὶ τὰ παρ᾽ ὑμῶν ἀποκομίσῃ
γράμματα" ὅπερ ποιήσω, ἐὰν λάβω καιρὸν εὔθετον, εἴτε ἐγὼ
εἴτε ὃν πέμψω πρεσβεύσοντα καὶ περὶ ὑμῶν. 2. τὰς ἐπι-
στολὰς ᾿Ιγνατίου τὰς πεμφθείσας ἡμῖν ὑπ᾽ αὐτοῦ, καὶ ἄλλας
ὅσας εἴχομεν παρ᾽ ἡμῖν, ἐπέμψαμεν ὑμῖν, καθὼς ἐνετείλασθε:
αἵτινες ὑποτεταγμέναι εἰσὶ τῇ ἐπιστολῇ ταύτῃ" ἐξ ὧν μεγάλα
ὠφεληθῆναι δυνήσεσθε. περιέχουσι γὰρ πίστιν καὶ ὑὕπομο-
νὴν καὶ πᾶσαν οἰκοδομὴν τὴν εἰς τὸν Κύριον ἡμῶν ἀνήκουσαν.
et de ipso Ignatio et de his qui cum eo sunt, quod certius
agnoveritis, significate.

XIV. Haec vobis scripsi per Crescentem, quem in
praesenti commendavi vobis, et nunc commendo: con-
versatus est enim nobiscum inculpabiliter, credo autem
quia et vobiscum similiter. Sororem autem eius habebitis
commendatam, cum venerit ad vos. Incolumes estote in
Domino Jesu Christo in gratia cum omnibus vestris.
Amen.

xii. 2 Dei filius] L (but add ecus rpmf); Deus Tim. Sev.

Ps. iv. 5.
Eph. iv.26.

Gal. i. 1.

Eph.vi. 18.
1 Tim.ii.1.
S. Matt. v.

44-
Phil. iii. 18.
1 Tim. iv.

15.

Nave ΤΣ λον ταν yeh
ιν Pie aes io ath
=

Thos τ hy Ὁ

ὃ raves rf wr Ὶ
ἐν γεν » 4 iva i

ane
wes ae

, ante | t
AaB) ἐν te ee
‘hy ὟΝ se ted ΤᾺ Ἢ ay

rit ᾽ν ww,

| 2

ΓΝ

TRANSLATION

OF THE

ἘΡΙΘ ΟΡ ὁ POLYCARP.

i
Ὑ
ἵ
. ‘ -.
;
A ‘ .
; Ἶ
:
: Ve GES
\ ] δ
3 Ν ;
}
ἥ
mi”
7 ᾿ "
> 4
&
;
h |
᾿
ἵ
Ω͂
᾿ πι
7
ἢ
᾿

THE EPISTLE OF 5: POLYCARP,

OLYCARP and the presbyters that are with him unto the Church
of God which sojourneth at Philippi; mercy unto you and peace
from God Almighty and Jesus Christ our Saviour be multiplied.

1, I rejoiced with you greatly in our Lord Jesus Christ, for that ye
received the followers of the true Love and escorted them on their way,
as befitted you—those men encircled in saintly bonds which are the
diadems of them that be truly chosen of God and our Lord; and that
the stedfast root of your faith which was famed from primitive times
abideth until now and beareth fruit unto our Lord Jesus Christ, who
endured to face even death for our sins, whom God raised, having loosed
the pangs of Hades ; on whom, though ye saw Him not, ye believe with
Joy unutterable and full of glory; unto which joy many desire to enter
in; forasmuch as ye know that it is dy grace ye are saved, not of works,
but by the will of God through Jesus Christ.

2. Wherefore gird up your loins and serve God in fear and truth,
forsaking the vain and empty talking and the error of the many, 207
that ye have believed on Him that raised our Lord Fesus Christ from
the dead and gave unto Him glory and a throne on His right hand;
unto whom all things were made subject that are in heaven and that
are on the earth; to whom every creature that hath breath doeth
service; who cometh as judge of guick and dead; whose blood God
will require of them that are disobedient unto Him. Now He that
raised Him from the dead will raise us also; if we do His will and
walk in His commandments and love the things which He loved,
abstaining from all unrighteousness, covetousness, love of money, evil
speaking, false witness ; ot rendering evil for evil or railing for railing
or blow for blow or cursing for cursing ; but remembering the words
which the Lord spake, as He taught; ¥udge not that ye be not judged,

AP. FATH. 12

178 EPISTLE OF POLYCARP

Forgive, and tt shall be forgiven to you. Have mercy that ye may receive
mercy. With what measure ye mete, it shall be measured to you again ;
and again Blessed are the poor and they that are persecuted for righteous-
ness’ sake, for theirs ts the kingdom of God.

3. These things, brethren, I write unto you concerning righteous-
ness, not because I laid this charge upon myself, but because ye
invited me. For neither am I, nor is any other like unto me, able
to follow the wisdom of the blessed and glorious Paul, who when he
came among you taught face to face with the men of that day the
word which concerneth truth carefully and surely; who also, when he
was absent, wrote a letter unto you, into the which if ye look dili-
gently, ye shall be able to be builded up unto the faith given to
you, which is the mother of us all, while hope followeth after and
love goeth before—love toward God and Christ and toward our
-neighbour. For if any man be occupied with these, he hath fulfilled
the commandment of righteousness ; for he that hath love is far from
all sin.

4. But the love of money ἐς the beginning of all troubles. Knowing
therefore that we brought nothing into the world neither can we carry
anything out, let us arm ourselves with the armour of righteousness,
and let us teach ourselves first to walk in the commandment of the
Lord ; and then our wives also, to walk in the faith that hath been
given unto them and in love and purity, cherishing their own husbands
in all truth and loving all men equally in all chastity, and to train
their children in the training of the fear of God. Our widows must be
sober-minded as touching the faith of the Lord, making intercession
without ceasing for all men, abstaining from all calumny, evil speaking,
false witness, love of money, and every evil thing, knowing that they
are God’s altar, and that all sacrifices are carefully inspected, and nothing
escapeth Him either of their thoughts or intents or any of the secret
things of the heart.

5. Knowing then that God zs not mocked, we ought to walk worthily
of His commandment and His glory. In like manner deacons should
be blameless in the presence of His righteousness, as deacons of God
and Christ and not of men; not calumniators, not double-tongued, :
not lovers of money, temperate in all things, compassionate, diligent,
walking according to the truth of the Lord who became a@ minister
(deacon) of all. ¥or if we be well pleasing unto Him in this present
world, we shall receive the future world also, according as He promised

TO THE PHILIPPIANS, 179

us to raise us from the dead, and that if we conduct ourselves worthily
of Him we shall also reign with Him, if indeed we have faith, In like
manner also the younger men must be blameless in all things, caring
for purity before everything and curbing themselves from every evil.
For it is a good thing to refrain from lusts in the world, for every /ust
warreth against the Spirit, and neither whoremongers nor effeminate
persons nor defilers of themselves with men shall inherit the kingdom of
God, neither: they that do untoward things. Wherefore it is right to
abstain from all these things, submitting yourselves to the presbyters
and deacons as to God and Christ. The virgins must walk in a blame-
less and pure conscience.

6. And the presbyters also must be compassionate, merciful to-
wards all men, ‘urning back the sheep that are gone astray, visiting all
the infirm, not neglecting a widow. or an orphan or a poor man: but
providing always for that which is honorable in the sight of God and
of men, abstaining from all anger, respect of persons, unrighteous
judgment, being far from all love of money, not quick to believe
anything against any man, not hasty in judgment, knowing that we
all are debtors of sin. If then we entreat the Lord that He would
forgive us, we also ought to forgive: for we are before the eyes of our
Lord and God, and we must αὐ stand at the judgment-seat of Christ, and
cach man must give an account of himself. Let us therefore so serve
Him with fear and all reverence, as He himself gave commandment
and the Apostles who preached the Gospel to us and the prophets
who proclaimed beforehand the coming of our Lord; being zealous
as touching that which is good, abstaining from offences and from the
false brethren and from them that bear the name of the Lord in
hypocrisy, who lead foolish men astray.

7. For every one who shall not confess that Jesus Christ is come
in the flesh, is antichrist: and whosoever shall not confess the testi-
mony of the Cross, is of the devil; and whosoever shall pervert the
oracles of the Lord to his own lusts and say that there is neither
resurrection nor judgment, that man is the first-born of Satan. Where-
fore let us forsake the vain doing of the many and their false teachings,
and turn unto the word which was delivered unto us from the be-
ginning, deing sober unto prayer and constant in fastings, entreating
the all-seeing God with supplications that He d7ing us not into tempta-
tion, according as the Lord said, The spirit indeed ts willing, but the
fresh ts weak.

12--:2

180 EPISTLE OF POLYCARP

8. Let us therefore without ceasing hold fast by our hope and
by the earnest of our righteousness, which is Jesus Christ who ‘ook
up our sins in His own body upon the tree, who did no sin, neither
was guile found in His mouth, but for our sakes He endured all
things, that we might live in Him. Let us therefore become imitators
of His endurance ; and if we should suffer for His name’s sake, let us
glorify Him. For He gave this example to us in His own person, and
we believed this. :

9. I exhort you all therefore to be obedient unto the word of
righteousness and to practise all endurance, which also ye saw with
your own eyes in the blessed Ignatius and Zosimus and Rufus, yea afd
in others also who came from among yourselves, as well as in Paul
himself and the rest of the Apostles; being persuaded that all these
van not in vain but in faith and righteousness, and that they are in
their due place in the presence of the Lord, with whom also they
suffered. For they loved not the present world, but Him that died for
our sakes and was raised by God for us.

10; Stand fast therefore in these things and follow the example of
the Lord, being firm in the faith and immovable, in love of the brother-
hood kindly affectioned one to another, partners with the truth, forestalling
one another in the gentleness of the Lord, despising no nian. When ye
are able to do good, defer it not, for Pitifulness delivereth from death. Be
ye all subject one to another, having your conversation unblameable among
the Gentiles, that from your good works both ye may receive praise and
the Lord may not be blasphemed in you. But woe to him through
whom the name of the Lord is blasphemed. 'Therefore teach all men
soberness, in which ye yourselves also walk.

11. I was exceedingly grieved for Valens, who aforetime was a
presbyter among you, because he is so ignorant of the office which was
given unto him. I warn you therefore that ye refrain from covetousness,
and that ye be pure and truthful. Refrain from all evil. But he who
cannot govern himself in these things, how doth he enjoin this upon
another? If a man refrain not from covetousness, he shall be defiled
by idolatry, and shall be judged as one of the Gentiles who know not
the judgment of the Lord. Nay, know we not, that the saints shall judge
the world, as Paul teacheth? But I have not found any such thing
in you, neither have heard thereof, among whom the blessed Paul
laboured, who were his /e/ters in the beginning. For he boasteth of
you in all those churches which alone at that time knew God; for we

TO THE PHILIPPIANS. 181

knew Him not as yet. Therefore I am exceedingly grieved for him
and for his wife, unto whom may the Lord grant true repentance. Be
ye therefore yourselves alsa sober herein, and hold not such as enemies,
but restore them as frail and erring members, that ye may save the
whole body of you. For so doing, ye do edify one another. |

12, For I am persuaded that ye are well trained in the sacred
writings, and nothing is hidden from you. But to myself this is not
granted. Only, as it is said in these scriptures, Be ye angry and sin
not, and Let not the sun set on your wrath. Blessed is he that remem-
bereth this; and I trust that this is in you. Now may the God and
Father of our Lord Jesus Christ, and the eternal High-priest Himself,
the [Son of] God Jesus Christ, build you up in faith and truth, and in all
gentleness and in all avoidance of wrath and in forbearance and long
suffering and in patient endurance and in purity; and may He grant
unto you a lot and portion among His saints, and to us with you, and
to all that are under heaven, who shall believe on our Lord and God
Jesus Christ and on His Father that raised Him from the dead. Pray for
all the saints. Pray also for kings and powers and princes, and for them
that persecute and hate you, and for the enemies of the cross, that your
fruit may be manifest among all men, that ye may be perfect in Him.

13. Ye wrote to me, both ye yourselves and Ignatius, asking that
if any one should go to Syria he might carry thither the letters from
you. And this I will do, if I get a fit opportunity, either I myself,
or he whom [I shall send to be ambassador on your behalf also.
The letters of Ignatius which were sent to us by him, and others as
many as we had by us, we send unto you, according as ye gave charge;
the which are subjoined to this letter; from which ye will be able to
gain great advantage. For they comprise faith and endurance and
every kind of edification, which pertaineth unto our Lord. Moreover
- concerning Ignatius himself and those that were with him, if ye have
᾿ any sure tidings, certify us.

14. I write these things to you by Crescens, whom I commended
to you recently and now commend unto you: for he hath walked blame-
lessly with us; and I believe also with you in like manner. But ye ~
shall have his sister commended, when she shall come to you. Fare
ye well in the Lord Jesus Christ in grace, ye and all yours. Amen.

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ἣν ii tas oh Sih
ἐν Ὁ

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Pes ne ¥
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> Pere τὰ ᾷ

τὴν hs fhe st De ‘

ie a i ae Νὰ ad Bah 6, ΓΕ

a Wd AK oy sain yeh yin

Presi τ i IAAF alea Nabe. ate
rien tf he HSMN MS Ὗ Pee ae Race

Ἂ Υ̓ ᾿
ν γὴν δὴ nie ni θα Mo δ Ἃ ea as ;
ci rat ; εν be es ᾿ ᾿ ἢ % (hee At by! ; Ἴζῳ
i Fie be Ri ir BK y Ἔν δή ἜΝ fu Vol Ware
Belin atc τὶ
Meal Gur τῆνος
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Ste ὦ
mat : a ei

Tht»
fen im

: δ
δ, sn AP ie

THE MARTYRDOM

SPOOL Y CARP.

ΣΝ

THE MARTYRDOM OF POLYCARP,

HE document which gives an account of Polycarp’s martyrdom
is in the form of a letter addressed by the Church of Smyrna
to the Church of Philomelium. It was however intended for much
wider circulation, and at the close (δ 20) directions are given to secure .
its being so circulated. The letter seems to have been written shortly ἡ
after the martyrdom itself, which happened Α.}. 155 or 156. It con- |
sists of two parts, (1) the main body of the letter ending ‘with the
twentieth chapter, and (2) a number of supplementary paragraphs,
comprising the twenty-first and twenty-second chapters. In point of
form these supplementary paragraphs are separable from the rest of the
letter. Indeed, as Eusebius, our chief witness to the genuineness of
the documents, ends his quotations and paraphrases before he reaches
the close of the main body of the letter, we cannot say confidently
whether he had or had not the supplementary paragraphs, The
genuineness of the two parts therefore must be considered separately.
For the genuineness of the main document ¢here is abundant
evidence, A quarter of a century after the occurrence Irenzeus and
a little later Polycrates bear testimony to the fact of Polycarp’s
martyrdom. Further the Letter of the Gallican Churches (c. a.D. 177)
presents striking coincidences with the language of the Letter of the
Smyrnzans, and unless several points of resemblance are accidental,
Lucian in his account of Peregrinus Proteus (c. A.D. 165) must have
been acquainted with the document. At the beginning of the fourth
century Eusebius directly refers to it in his Chronicon, and again in
his Ecclesiastical History (iv. 15), where he quotes and paraphrases
nearly the whole of it, intimating that it was the earliest written record

186 THE LETTER OF THE SMYRNZANS

of a martyrdom with which he was acquainted. At the close of the
same century the author of the Pionian Life of Polycarp inserts the
letter in his work. The internal evidence likewise is clearly in
favour of the genuineness; and the adverse argument based upon
the miraculous element in the story falls to the ground when the inci-
dent of the dove (§ 16) is proved to be a later interpolation.

The supplementary paragraphs present a more difficult problem.
They fall into three parts, separate in form the one from the other,
and not improbably written by different hands; (i) The Chronological
Appendix (8 21); (ii) The Commendatory Postscript (δ 22. 1); (iii) The
History of the Transmission (§ 22. 2, 3).

The first of these’ closes with a paragraph which is copied set
the close of the Epistle of S. Clement, just as the opening of the
Smyrnzan Letter is modelled on the opening of 8. Clement’s Epistle.
The obligation being the same in kind at the beginning and at the
end of the letter, the obvious inference is that they were penned by
the same hand. And when the historical references contained in this
appendix are found upon examination not only not to contradict
history, but, as in the case of Philip the Trallian, to be confirmed by
fresh accessions to our knowledge of the archeology and chronology of
the age, the conclusion becomes irresistible that § 21 formed part of the
original document.

The Commendatory Postscript is omitted in the Moscow ms and in
the. Latin version, but it may well have been a postscript added by the
Philomelian Church, when they forwarded copies of the letter, as they
were charged to do (§ 20), to churches more distant from Smyrna than
themselves.

-The History of the Transmission occurs in an expanded form in
the Moscow ms, byt in each edition it ends with a note purporting to
be written by one Pionius. He tells us that he copied it from the
transcript of the last-mentioned transcriber, and that Polycarp revealed
its locality to him in a vision of which he promises to give an ac-
count in the sequel. Now the Acts are extant of a Pionius who was
martyred under Decius (A.D. 250) while celebrating the birthday of
Polycarp. There is also a Life of Polycarp extant (incorporating this
very Letter of the Smyrnzans), which purports to have been written by
this Pionius, but is manifestly the work of a forger of the fifth century.
This life is incomplete, otherwise doubtless it would have contained
the account of the vision of Pionius promised in the sequel. The

ON THE MARTYRDOM OF S. POLYCARP. 187

writer of the Pionian Life is therefore the author of the History of the
Transmission. One further fact remains to be recorded. Not only
do the Pionian Life and the History of the Transmission appeal
without scruple to ancient documents which have no existence. They
abound largely in the supernatural. Now our extant mss of the
Smyrnean Epistle have the Pionian postscript and therefore repre-
sent the Pionian edition of that Letter. Eusebius alone of all extant
authorities is prior to the false Pionius and gives an independent text.
Now our spurious Pionius was before all things a miracle-monger.
Among other miracles he relates that on the eve of Polycarp’s ap-
pointment to the episcopate a dove hovered round his head. So also
in the Letter of the Smyrnzans a dove is found leaving his body when
his spirit is wafted to heaven (§ 16). But this miracle appears only in
the Pionian copies, not in Eusebius. Moreover, by the abruptness of
its appearance an interpolation is suggested. Is it not the same dove
which appears on the two occasions, and was it not uncaged and let fly
by the same hand? We cannot resist the suspicion that our spurious
Pionius was responsible for both these appearances.

The authorities for the text are threefold,

1. The Greek Manuscripts [6], five in number, viz. (1) Méos-
quensis 160 (now 159) [m] which omits the first paragraph § 22 and
amplifies the remaining part of this same chapter. This, though of
the thirteenth century, is the most important of the Greek manuscripts.
(2) Barroccianus 238 [Ὁ] in the Bodleian Library, an eleventh century
Ms from which Ussher derived his text. (3) Paris. Bibl. Nat. Graec.
1452 [p] of the tenth century, called by Halloix Mediceus. (4) Vindob.
fist. Graec. Eccl. iii. [ν] an eleventh or early twelfth century ms
betraying marks of an arbitrary literary revision; and (5) S. S¢p.
Lhierosol. 1 fol. 136 [5] a tenth century Ms of the same group as bpv,
discovered quite recently in the Library of the Holy Sepulchre at
Jerusalem by Professor Rendel Harris.

2. Eusesius [E]. The extracts found in Hist. Eccl. iv. 15; not
only the earliest, but also the most valuable authority.

188 THE LETTER OF THE SMYRNAANS.

3. The Latin Version [L] in three forms ; (a) as given in Rufinus’
translation of Eusebius, which is probably the version of the martyrdom
read, as we learn from Gregory of Tours that it was read, in the
Churches of Gaul; (4) an independent Latin Version very loose and
paraphrastic ; (¢) a combination of the two preceding forms. The mss
of the Latin Version are numerous.

There are also a Syriac Version and a Coptic Version in the Mem-
phitic dialect ; but both of these, like the Rufinian form, are made not
from the document itself, but from the account in Eusebius. They do
not therefore constitute fresh authorities. ?

ζ΄

MAPTYPION TIOAYKAPTIOY.

‘H EKKAHSIA τοῦ Θεοῦ ἡ παροικοῦσα Σμύρναν, TH
ἐκκλησίᾳ τοῦ Θεοῦ τῇ παροικούσῃ ἐν Φιλομηλίῳ καὶ πάσαις
ταῖς κατὰ πάντα τόπον τῆς ἁγίας καὶ καθολικῆς ἐκκλησίας
παροικίαις, ἔλεος καὶ εἰρήνη καὶ ἀγάπη Θεοῦ πατρὸς καὶ
[τοῦ] Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πληθυνθείη.

I, Ἐγράψαμεν ὑμῖν, ἀδελφοί, τὰ κατὰ τοὺς μαρτυρή-
σαντας καὶ τὸν μακάριον Πολύκαρπον, ὅστις ὥσπερ ἐπι-
σφραγίσας διὰ τῆς μαρτυρίας αὐτοῦ κατέπαυσε τὸν διωγμόν.
σχεδὸν γὰρ πάντα τὰ προάγοντα ἐγένετο, ἵνα ἡμῖν ὁ Κύριος
” > , \ i. oki ͵ , ,
ἄνωθεν ἐπιδείξῃ τὸ κατὰ TO εὐαγγέλιον μαρτύριον. 2. περιέ-

\ σ΄ ὃ θῃ « \ ς K , A δ, ἢ, Ν
pevev γὰρ ἵνα παραδοθῇ, ὡς καὶ 6 Κύριος, ἵνα μιμηταὶ καὶ
ἡμεῖς αὐτοῦ γενώμεθα, μὴ μόνον σκοποῦντες τὸ KAO’ EayTOYC Phil. ii. 4.
ἀλλὰ καὶ TO KATA τοὺς πέλὰς, ἀγάπης γὰρ ἀληθοῦς καὶ βε-
βαίας ἐστὶν μὴ μόνον ἑαυτὸν θέλειν σώζεσθαι ἀλλὰ καὶ
πάντας τοὺς ἀδελφούς.

II. Μακάρια 'μὲν οὖν καὶ γενναῖα τὰ μαρτύρια πάντα
[τὰ] κατὰ τὸ θέλημα τοῦ Θεοῦ γεγονότα δεῖ γὰρ εὐλαβεστέ-

7 “ n
ρους ἡμᾶς ὑπάρχοντας τῷ Θεῷ τὴν κατὰ πάντων ἐξουσίαν
\ \ a -
ἀνατιθέναι. 2. τὸ yap γενναῖον αὐτῶν καὶ ὑπομονητικὸν καὶ
, 7 + ee ; ie. See \
φιλοδέσποτον τίς οὐκ av θαυμάσειεν ; of μάστιξι μὲν κατα-
/ [{ , A ν “Ὁ \ ᾽ “ Ν
ξανθέντες, ὥστε μέχρι τῶν ἔσω φλεβῶν καὶ ἀρτηριῶν τὴν
τῆς σαρκὸς οἰκονομίαν θεωρεῖσθαι, ὑπέμειναν, ὡς καὶ τοὺς
A -“ > a
περιεστῶτας ἐλεεῖν καὶ ὀδύρεσθαι" τοὺς δὲ Kal εἰς τοσοῦτον

I. 2. τοὺς πέλας] conj. Ussher; τοῦ πέλας τηῦ : τοὺς παῖδας vs; τοὺς πλείονας
p; al. L.

Is. Ixiv. 4.
1 Cor. ii. 9.

190 THE LETTER OF THE SMYRNAANS [11

, 3 rt ey / ͵ ’ , 4A
γενναιότητος ἐλθεῖν ὥστε μήτε γρύξαι μήτε στενάξαι τινὰ
αὐτῶν, ἐπιδεικνυμένους ἅπασιν ἡμῖν ὅτι ἐκείνῃ τῇ ὥρᾳ βασα-
νιζόμενοι τῆς σαρκὸς ἀπεδήμουν οἱ μάρτυρες τοῦ Χριστοῦ,
μᾶλλον δὲ ὅτι παρεστὼς ὁ Κύριος ὠμίλει αὐτοῖς. 3. καὶ
προσέχοντες τῇ τοῦ Χριστοῦ χάριτι τῶν κοσμικῶν κατεφρό-

, A A ef A 5. - / 5
νουν βασάνων, διὰ μιᾶς ὥρας THY αἰώνιον κόλασιν ἐξαγορα-
ζόμενοι. καὶ τὸ Tip ἦν αὐτοῖς ψυχρὸν τὸ τῶν ἀπανθρώπων
δας \ » - \ 4 ᾿ -“ \ > ν
βασανιστῶν᾽ πρὸ ὀφθαλμῶν yap εἶχον φυγεῖν τὸ αἰώνιον
7~ A Ἵ A
καὶ μηδέποτε σβεννύμενον, καὶ τοῖς τῆς καρδίας ὀφθαλμοῖς
, a ὦ \ / na ε / Ἵ , «ὃ 3: , 3
ἀνέβλεπον τὰ τηρούμενα τοῖς ὑπομείνασιν ἀγαθά, a OYTE οὐς
a 2 > ‘ 3 » , eee ͵ > ͵
HKOYCEN OYTE ὀφθᾶλμος EIAEN, OYTE ἐπὶ καρδιὰν ANOPWTTOY
an /
ἀνέβη, ἐκείνοις δὲ ὑπεδείκνυτο ὑπὸ τοῦ Kupiov, οἵπερ μηκέτι
ἄνθρωποι ἀλλ᾽ ἤδη ἄγγελοι ἦσαν. 4. ὁμοίως δὲ καὶ οἱ εἰς
τὰ θηρία κριθέντες ὑπέμειναν δεινὰς κολάσεις, κήρυκας μὲν
ὑποστρωννύμενοι καὶ ἄλλαις ποικίλων βασάνων ἰδέαις κολα-
/ 4 3 f A “Ὁ 3 , / ᾽
φιζόμενοι, ἵνα, εἰ δυνηθείη, διὰ τῆς ἐπιμόνου κολάσεως εἰς
» 3 7 a A 4 © ~ ~ 5 a ς
ἄρνησιν αὐτοὺς τρέψῃ" πολλὰ γὰρ ἐμηχανᾶτο κατ᾽ αὐτῶν ὁ
διάβολος.
᾽ \ t A ας \ t \ > »¥
III. “AAAXa χάρις τῷ Mew’ κατὰ πάντων yap οὐκ ἰσχυ-

ε
σεν... ὁ γὰρ γενναιότατος Γερμανικὸς ἐπερρώννυεν αὐτῶν τὴν
δειλίαν διὰ τῆς ἐν αὐτῷ ὑ ns’ ὃ L ἐπισή 26)

ἧς ἐν αὐτῷ ὑπομονῆς" ὃς καὶ ἐπισήμως ἐθηριο-

, , \ r ’ , / > J A Ά,

μάχησεν. βουλομένου γὰρ τοῦ ἀνθυπάτου πείθειν αὐτὸν καὶ

λέγοντος τὴν ἡλικίαν αὐτοῦ κατοικτεῖραι, ἑαυτῷ ἐπεσπάσατο
A / , f a 5. \ 3 /

τὸ θηρίον προσβιασάμενος, τάχιον τοῦ ἀδίκου Kal ἀνόμου

᾽ fal , a
βίου αὐτῶν ἀπαλλαγῆναι βουλόμενος. ἐκ τούτου οὖν πᾶν TO
πλῆθος, θαυμάσαν τὴν γενναιότητα τοῦ θεοφιλοῦς καὶ θεοσε-
βοῦς γένους τῶν Χριστιανῶν, ἐπεβόησεν' Alpe τοὺς ἀθέους,
ζηξείσθω ἸΠολύκαρπος.

Φ ia
IV. Εἷς δὲ ὀνόματι Koivros, Φρὺξ προσφάτως ἐληλυ-

\ 3 \ Ὁ
θὼς ἀπὸ τῆς Φρυγίας, ἰδὼν τὰ θηρία ἐδειλίασεν. οὗτος δὲ ἦν
«ς A
ὁ παραβιασάμενος ἑαυτόν Te καί τινας προσελθεῖν ἑκόντας.

fal ε 3 / A > td » 5 a \
τοῦτον ὃ ἀνθύπατος πολλὰ ἐκλιπαρήσας ἔπεισεν ὀμόσαι Kal
5 θῦ ὃ \ ral 93 5" , 3 3 rn A
ἐπιθῦσαι. διὰ τοῦτο οὖν, ἀδελφοί, οὐκ ἐπαινοῦμεν τοὺς προ-

ς 2 Gris “ , Keres ,
διδόντας εαυτοῦς, ἐπειδὴ ουχ OUT@S διδάσκει TO εὐαγγέλιον.

vi] ON THE MARTYRDOM OF 8. POLYCARP, I9QI

V. ‘O δὲ θαυμασιώτατος Ilod\vKapros τὸ μὲν πρῶτον
ἀκούσας οὐκ ἐταράχθη, ἀλλ᾽ ἐβούλετο κατὰ πόλιν μένειν" οἱ
δὲ πλείους ἔπειθον αὐτὸν ὑπεξελθεῖν. καὶ ὑπεξῆλθεν εἰς
᾽ , 3 \ Ψ / δος Ἃ a , \ ,
ἀγρίδιον ov μακρὰν ἀπέχον ἀπὸ τῆς πόλεως, καὶ διέτριβε
μετ᾽ ὀλίγων, νύκτα καὶ ἡμέραν οὐδὲν ἕτερον ποιῶν ἢ προσευ-
χόμενος περὶ πάντων καὶ τῶν κατὰ τὴν οἰκουμένην ἐκκλη-
“Ὁ , 9 a
σιῶν ὅπερ ἦν σύνηθες αὐτῷ. 2. καὶ προσευχόμενος ἐν
> ‘a / \ t a ¢ € ῶ ~ a AX OF ? ό
ὀπτασίᾳ γέγονεν πρὸ τριῶν ἡμερῶν τοῦ συλληφθῆναι αὐτόν,
\ > \ , ᾽ an ¢ \ \ ,
καὶ εἶδεν τὸ προσκεφάλαιον αὐτοῦ ὑπὸ πυρὸς κατακαιόμενον"
καὶ στραφεὶς εἶπεν πρὸς τοὺς σὺν αὐτῷ, Δεῖ με ζῶντα καῆναι.
VI. Καὶ ἐπιμενόντων τῶν ζητούντων αὐτόν, μετέβη εἰς
- 3 [ὃ \ θέ ᾽ / ι e a ae
ἕτερον ἀγρίδιον: καὶ εὐθέως ἐπέστησαν οἱ ζητοῦντες αὐτόν.
καὶ μὴ εὑρόντες συνελάβοντο παιδάρια δύο, ὧν τὸ ἕτερον
« U > \ \ 3 / a
βασανιζόμενον ὡμολόγησεν: ἦν yap καὶ ἀδύνατον λαθεῖν
αὐτόν, ἐπεὶ καὶ οἱ προδιδόντες αὐτὸν οἰκεῖοι ὑπῆρχον. 2. καὶ
ε > / ς / Ν St hy ¢ “ 3
ὁ εἰρήναρχος, ὁ κεκληρωμένος τὸ αὐτὸ ὄνομα, «Ἡρώδης ἐπι-
/ > a
λεγόμενος, ἔσπευδεν εἰς TO στάδιον αὐτὸν εἰσαγαγεῖν, iva
a a 3 / a
ἐκεῖνος μὲν τὸν ἴδιον κλῆρον atapticn, Χριστοῦ κοινωνὸς
/ « \ ’ ~ a \ > fal φὰς Φ “ ς /
γενόμενος, οἱ δὲ προδόντες αὐτὸν THY αὐτοῦ τοῦ ᾿Ιούδα ὑπό-
/
σχοιεν τιμωρίαν.
VII. Ἔχοντες οὖν τὸ παιδάριον, τῇ παρασκευῇ περὶ
, vA en θ ὃ a pe a A a t
δείπνου ὥραν ἐξῆλθον διωγμῖται καὶ ἱππεῖς μετὰ τῶν συνή-
θων αὐτοῖς ὅπλων, ὡς ἐπὶ AHCTHN τρέχοντες. καὶ ὀψὲ τῆς 5. Matt.
A 6 t » A \ Φ », , XXxVi. 55-
ὥρας συνεπελθόντες, ἐκεῖνον μὲν εὗρον ἔν Tit δωματίῳ κατα-
¢ ἝΩΣ 50 a RANE? > Ψ ,
κείμενον ὑπερῴῳ" κἀκεῖθεν δὲ ἠδύνατο εἰς ἕτερον χωρίον
n > > > , > , , A A
ἀπελθεῖν, ἀλλ᾽ οὐκ ἠβουλήθη, εἰπών: Τὸ θέλημὰ τοῦ Θεοῦ Acts xxi.
3 t > 3 \ 14.
fenécOm. 2. ἀκούσας οὖν [αὐτοὺς] παρόντας, καταβὰς διε- *
nn / e a“
λέχθη αὐτοῖς, θαυμαζόντων τῶν παρόντων THY ἡλικίαν αὐτοῦ
\ > , an
καὶ τὸ εὐσταθές, [καὶ] εἰ τοσαύτη σπουδὴ ἦν τοῦ συλλη-
A a / Μ 3 7 3 δ᾿ nN > 7s
φθῆναι τοιοῦτον πρεσβύτην ἄνδρα. εὐθέως οὖν αὐτοῖς éxé-
nr a \ al an
Aevoe παρατεθῆναι φαγεῖν καὶ πιεῖν ἐν ἐκείνῃ TH Opa, ὅσον
ἤ \ > “Ὁ ᾿ n
ἂν βούλωνται; ἐξῃτήσατο δὲ αὐτούς, ἵνα δῶσιν αὐτῷ ὥραν
, > a A ’
πρὸς τὸ προσεύξασθαι ἀδεῶς. τῶν δὲ ἐπιτρεψάντων, στα-

θεὶς προσηύξατο πλήρης ὧν τῆς χάριτος τοῦ Θεοῦ οὕτως, ὡς

192 . THE LETTER OF THE SMYRNZANS [viz

3 \ / v4 Ἁ / na \ ’ / ‘
ἐπὶ δύο ὥρας μὴ δύνασθαι συγῆσαι, καὶ ἐκπλήττεσθαι τοὺς
3 ἤ a : Bee" a / ae.’
ἀκούοντας, πολλούς TE μετανοεῖν ἐπὶ τῷ ἐληλυθέναι ἐπὶ τοι-
οῦτον θεοπρεπῆ πρεσβύτην.
VIII. Ἐπεὶ δέ ποτε κατέπαυσε τὴν προσευχήν, μνη-
ε A
μονεύσας ἁπάντων Kal τῶν πώποτε συμβεβληκότων αὐτῷ,
a \ / > / \ * / \ /
μικρῶν TE Kal μεγάλων, ἐνδόξων τε καὶ ἀδόξων, καὶ πάσης
τῆς κατὰ τὴν οἰκουμένην καθολικῆς ἐκκλησίας, τῆς ὥρας
3 , oe , Μ ΄ | pas | v > \
ἐλθούσης τοῦ ἐξιέναι, ὄνῳ καθίσαντες αὐτὸν ἤγαγον εἰς THY
U ” , U ‘ ς , > ΑΕ b ]
πόλιν, ὄντος σαββάτου μεγάλου. 2. καὶ ὑπήντα αὐτῷ ὁ εἰ-
ς ͵ Αι 4 \ ᾽ a , a \ -
ρήναρχος Ἡρώδης καὶ ὁ πατὴρ αὐτοῦ Νικήτης, οἱ καὶ μετα-
θέντες αὐτὸν ἐπὶ τὴν καροῦχαν ἔπειθον παρακαθεζόμενοι καὶ
λέγοντες" Τί γὰρ κακόν ἐστιν εἰπεῖν, Κύριος Καῖσαρ, καὶ
ἐπιθῦσαι, καὶ τὰ τούτοις ἀκόλουθα, καὶ διασώξεσθαι ; ὁ δὲ τὰ
a a / a
μὲν πρῶτα οὐκ ἀπεκρίνατο αὐτοῖς, ἐπιμενόντων δὲ αὐτῶν
ἔφη Οὐ μέλλω ποιεῖν ὃ συμβουλεύετέ μοι. 3. οἱ δέ, ἀποτυ-
lal a“ ‘\
χύόντες τοῦ πεῖσαι αὐτόν, δεινὰ ῥήματα ἔλεγον καὶ μετὰ
a b] / ε / ’ \ A ’
σπουδῆς καθήρουν αὐτόν, ὡς κατιόντα ἀπὸ τῆς καρούχας
ἴω ε >
ἀποσῦραι TO ἀντικνήμιον. Kal μὴ ἐπιστραφείς, ws οὐδὲν
Ι /
πεπονθώς, προθύμως μετὰ σπουδῆς ἐπορεύετο, ἀγόμενος εἰς
\ "ὃ ra} / Xx 7 5 a δέ ¢ δὲ
τὸ στάδιον, θορύβου τηλικούτου ὄντος ἐν τῷ σταδίῳ ὡς μηδὲ
τ a / /
ἀκουσθῆναί τινα δύνασθαι.
“ \
IX. Τῷ dé Πολυκάρπῳ εἰσιόντι εἰς TO στάδιον φωνὴ ἐξ
> A >of a) , i) oe / \ ᾿
οὐρανοῦ ἐγένετο᾽ “Ioyve ἸΠολύκαρπε καὶ ἀνδρίζου. καὶ τὸν
\ > / Ἰὃ \ WD) \ δὲ \ A ¢ / ε
μὲν εἰπόντα οὐδεὶς εἶδεν, τὴν δὲ φωνὴν τῶν ἡμετέρων οἱ
παρόντες ἤκουσαν. καὶ λοιπὸν προσαχθέντος αὐτοῦ θόρυβος
> U4 3 / “ “ /
ἦν μέγας ἀκουσάντων ὅτι ἸΤολύκαρπος συνείληπται. 2. προσ-
΄ 5S , ae, § > / ε ᾽ > aes | oe} a
αχθέντα οὖν αὐτὸν ἀνηρώτα ὁ ἀνθύπατος, εἰ αὐτὸς εἴη" TOD
"Ὁ na / .
δὲ ὁμολογοῦντος, ἔπειθεν ἀρνεῖσθαι λέγων, Αἰδέσθητί cov τὴν
a /
ἡλικίαν, καὶ ἕτερα τούτοις ἀκόλουθα, ὡς ἔθος αὐτοῖς λέγειν"
9 \ / / / = AZ ‘
Opocov τὴν Καίσαρος τύχην, μετανόησον, εἶπον, Aipe τοὺς
a an / > /
ἀθέους. ὁ δὲ Πολύκαρπος ἐμβριθεῖ τῷ προσώπῳ εἰς πάντα
τὸν ὄχλον τὸν ἐν τῷ σταδίῳ ἀνόμων ἐθνῶν ἐμβλέψας καὶ
a r ed f 2
ἐπισείσας αὐτοῖς τὴν χεῖρα, στενάξας τε καὶ ἀναβλέψας εἰς
7 \
τὸν οὐρανόν, eitrev’ Alpe τοὺς ἀθέους. 3. ἐγκειμένου δὲ τοῦ

x11] ON THE MARTYRDOM OF 5. POLYCARP. 193

ἀνθυπάτου καὶ λέγοντος" Ὄμοσον, Kat ἀπολύω oe’ λοιδόρη-
σον τὸν Χριστόν᾽ ἔφη ὁ Πολύκαρπος" ᾿Ογδοήκοντα καὶ ἕξ
ἔτη [ἔχω] δουλεύω[»ν] αὐτῷ, καὶ οὐδέν με ἠδίκησεν" καὶ πῶς
͵ a A / \ / il
δύναμαι βλασφημῆσαι τὸν βασιλέα pov, τὸν σώσαντά με;
X. Ἐπιμένοντος δὲ πάλιν αὐτοῦ καὶ λέγοντος, ἼὌμοσον
4 7 ? , > a a δύ
τὴν Καίσαρος τύχην, ἀπεκρίνατο' Ei κενοδοξεῖς ἵνα ὀμόσω
/ , ς \ / “ \ > rn
τὴν Καίσαρος τύχην, ὡς σὺ λέγεις, προσποιεῖ δὲ ἀγνοεῖν με
f > \ / ΝΜ t ? > O\ ,
τίς εἶμι, μετὰ παρρησίας ἄκουε, Χριστιανός εἰμι. εἰ δὲ θέλεις
τὸν τοῦ χριστιανισμοῦ μαθεῖν λόγον, δὸς ἡμέραν καὶ ἄκουσον.
2. ἔφη ὁ ἀνθύπατος" ἸΠεῖσον τὸν δῆμον. ὁ δὲ Πολύκαρπος
εἶπεν: Σὲ μὲν κἂν λόγου ἠξίωσα δεδιδάγμεθα γὰρ ἀρχαῖς
καὶ ἐξουσίαις ὑπὸ Θεοῦ τεταγμέναις τιμὴν κατὰ τὸ προσῆκον
\ \ U c oa 3 , > ' δὲ > Ig/
τὴν μὴ βλάπτουσαν ἡμᾶς, ἀπονέμειν" ἐκείνους δὲ οὐκ ἀξίους
rn fa) Lal ᾽ a
ἡγοῦμαι τοῦ ἀπολογεῖσθαι αὐτοῖς.
ΧΙ. ὋὉ δὲ ἀνθύπατος εἶπεν: Θηρία ἔχω, τούτοις σε
a y
mapaBare, ἐὰν μὴ μετανοήσῃς. ὁ δὲ εἶπεν Κάλει ἀμετά-
θετος γὰρ ἡμῖν ἡ ἀπὸ τῶν κρειττόνων ἐπὶ τὰ χείρω μετάνοια"
καλὸν δὲ μετατίθεσθαι ἀπὸ τῶν χαλεπῶν ἐπὶ τὰ δίκαια.
2. ὁ δὲ πάλιν πρὸς αὐτόν: Πυρί σε ποιῶ δαπανηθῆναι, εἰ
a / Lal ὟΝ Ν / ς ‘ ,
τῶν θηρίων καταφρονεῖς, ἐὰν μὴ μετανοήσῃς. ὁ δὲ Πολύ-
καρπος: Ilip ἀπειλεῖς τὸ πρὸς ὥραν καιόμενον καὶ μετ᾽
a7 t Pu, . \ Oa , ,
ὀλίγον σβεννύμενον" ἀγνοεῖς γὰρ τὸ τῆς μελλούσης κρίσεως
\ > 7 4 a 3 / , a 3 ‘
καὶ αἰωνίου κολάσεως τοῖς ἀσεβέσι τηρούμενον Tip. ἀλλὰ
τί βραδύνεις ; φέρε ὃ βούλει.
XII. Ταῦτα δὲ καὶ ἕτερα πλείονα λέγων, θάρσους καὶ
Lal ’ὔ “
χαρᾶς ἐνεπίμπλατο, καὶ τὸ πρόσωπον αὐτοῦ χάριτος ἐπλη-
a“ / > , \ ry “-
ροῦτο, ὥστε οὐ μόνον μὴ συμπεσεῖν ταραχθέντα ὑπὸ τῶν
, ‘ 93 / ᾽
λεγομένων πρὸς αὐτόν, ἀλλὰ τοὐναντίον τὸν ἀνθύπατον ἐκ-
a , \ e a fal
στῆναι πέμψαι TE τὸν ἑαυτοῦ κήρυκα, ἐν μέσῳ τῷ σταδίῳ
nr / , ε
κηρῦξαι τρίς" Πολύκαρπος ὡμολόγησεν ἑαυτὸν Χριστιανὸν
5 , x θέ ε \ fal tf \ a
εἶναι. 2. τούτου λεχθέντος ὑπὸ τοῦ κήρυκος, ἅπαν τὸ πλῆ-
a > lel
Bos ἐθνῶν τε καὶ ᾿Ιουδαίων τῶν τὴν Σμύρναν κατοικούντων
3 / “Ὁ \
ἀκατασχέτῳ θυμῷ καὶ μεγάλῃ φωνῇ ἐπεβόα: Οὗτός ἐστιν
ς [οὶ ἔν / ὃ ὃ “ x « \ al a ¢ a
ὁ τῆς Ασίας διδάσκαλος, ὁ πατὴρ τῶν Χριστιανῶν, 6 τῶν
AP. FATH. 13

194. THE LETTER OF THE SMYRNZANS [xr

A ε \
ἡμετερων θεῶν καθαιρέτης, ὁ πολλοὺς διδάσκων μὴ θύειν
a la) U Ν
μηδὲ προσκυνεῖν. ταῦτα λέγοντες ἐπεβόων καὶ ἠρώτων τὸν
al a 4
᾿Ασιάρχην Φίλιππον, ἵνα ἐπαφῇ τῷ ἸΙολυκάρπῳ λέοντα.
> A \
ὁ δὲ ἔφη μὴ εἶναι ἐξὸν αὐτῷ, ἐπειδὴ πεπληρώκει τὰ κυνη-
’ » > al ε \
γέσια. 3. τότε ἔδοξεν αὐτοῖς ὁμοθυμαδὸν ἐπιβοῆσαι, ὥστε
Ν “ al la 5, \ \ a
τὸν Πολύκαρπον ζῶντα κατακαῦσαι. ἔδει yap τὸ τῆς have-
a ’ al
ρωθείσης ἐπὶ tod προσκεφαλαίου ὀπτασίας πληρωθῆναι, ὅτε
‘ / “
ἰδὼν αὐτὸ καιόμενον προσευχόμενος εἶπεν ἐπιστραφεὶς τοῖς
σὺν αὐτῷ πιστοῖς προφητικῶς" Δεῖ με ζῶντα καῆναι.
4 “ a
XIII. Ταῦτα οὖν μετὰ τοσούτου τάχους ἐγένετο, θᾶττον
Cal “ “ f »ῸὉἭ.
ἢ ἐλέγετο, τῶν ὄχλων παραχρῆμα συναγόντων ἔκ τε τῶν
, , ,
ἐργαστηρίων καὶ βαλανείων ξύλα καὶ φρύγανα, μάλιστα
’ n fal
Ιουδαίων προθύμως, ὡς ἔθος αὐτοῖς, eis ταῦτα ὑπουργούντων.
ef να a. of U 3 7 ε a U A
2. ὅτε δὲ ἡ πυρκαϊὰ ἡτοιμάσθη, ἀποθέμενος ἑαυτῷ πάντα τὰ
ς , \ , ‘ , I] A \ ¢ , e /
ἱμάτια καὶ λύσας τὴν ζώνην, ἐπειρᾶτο Kal ὑπολύειν ἑαυτόν,
a nr \ fal
μὴ πρότερον τοῦτο ποιῶν διὰ TO ἀεὶ ἕκαστον τῶν πιστῶν
, e/ / A A 3 A 6 >
σπουδάζειν ὅστις τάχιον τοῦ χρωτὸς αὐτοῦ ἅψηται: [ἐν]
\ \ > a Ψ ’ \ A a a
παντὶ yap ἀγαθῆς ἕνεκεν πολιτείας Kal πρὸ τῆς πολιᾶς
b] f 4" 9 ὦ , A ν A
ἐκεκόσμητο. 3. εὐθέως οὖν αὐτῷ περιετίθετο τὰ πρὸς THY
A t \ > “
πυρὰν ἡρμοσμένα ὄργανα. μελλόντων δὲ αὐτῶν καὶ προση-
δ᾽ 2 . 4 . ς \ ς rat A
λοῦν εἶπεν "Αφετέ με οὕτως" ὁ γὰρ δοὺς ὑπομεῖναι τὸ πῦρ
, a. \ “a « 7 > “ ¢ > /
δώσει καὶ χωρὶς τῆς ὑμετέρας ἐκ τῶν ἥλων ἀσφαλείας
wy 3 a“ a a
ἄσκυλτον ἐπιμεῖναι τῇ πυρᾷ.
e ᾽ /
XIV. Οἱ δὲ ov καθήλωσαν μέν, προσέδησαν δὲ αὐτόν.
ε \ 5 / 4 al / A / δ“ \
ὁ δὲ ὀπίσω Tas χεῖρας ποιήσας καὶ προσδεθείς, ὥσπερ κριὸς
ῇ ,
ἐπίσημος ἐκ μεγάλου ποιμνίου εἰς προσφοράν, ὁλοκαύτωμα
4 a ne f 3 y 9 ‘ ᾽ ᾿
δεκτὸν τῷ Θεῷ ἡτοιμασμένον, ἀναβλέψας εἰς τὸν οὐρανὸν
> / € A ¢€ / ¢ la! > lal \
εἶπεν: Κύριε ὁ Θεὸς ὁ παντοκράτωρ, ὃ τοῦ ἀγαπητοῦ Kal
> a) / ᾽ A a U 3 Φ A
εὐλογητοῦ παιδός σου ᾿Ιησοῦ Χριστοῦ πατήρ, δι’ οὗ τὴν
περὶ σοῦ ἐπίγνωσιν εἰλήφαμεν, 6 Θεὸς [Ὁ] ἀγγέλων καὶ
δυνάμεων καὶ πάσης κτίσεως παντός τε τοῦ γένους τῶν
j \ a MeL 4 f 3 - “ , U
δικαίων οἱ ζῶσιν ἐνώπιόν σου" 2. εὐλογῶ σε, OTL κατηξίωσάς
rn « 7 / / a an
με τῆς ἡμέρας Kal ὥρας ταύτης, τοῦ λαβεῖν we μέρος ἐν
al Υ , “Ὁ “Ὁ
ἀριθμῷ τῶν μαρτύρων ἐν τῷ ποτηρίῳ τοῦ Χριστοῦ [cov]

xvu] ON THE MARTYRDOM OF 5. POLYCARP. 195

> | Rowe A 2 ΄ a \ A >
εἰς ANACTACIN ζωῆς αἰωνίου ψυχῆς Te Kal σώματος ἐν S. Johny.
/ A , 20.
ἀφθαρσίᾳ πνεύματος ἁγίου: ἐν οἷς προσδεχθείην ἐνώπιόν ᾿
, a \
σου σήμερον ἐν θυσίᾳ πίονι καὶ προσδεκτῇ, καθὼς προη-
, \ ͵, Nig ἢ ar δὴ
τοίμασας καὶ προεφανέρωσας καὶ ἐπλήρωσας, ὁ ἀψευδὴς
lal \ / 3 fal
καὶ ἀληθινὸς Θεός. 3. διὰ τοῦτο Kal περὶ πάντων σε αἰνῶ,
be] A n »
σὲ εὐλογῶ, σὲ δοξάζω διὰ τοῦ αἰωνίου καὶ ἐπουρανίου ἀρχι-
7 ? a - > a 8 / ὃ » e \
epéws Ἰησοῦ Χριστοῦ, ἀγαπητοῦ σου παιδός, δι᾿ οὗ σοι σὺν
x A \ t Ἐπ ὧν ς t \ [οὶ ee Be \ >
αὐτῷ καὶ πνεύματι ἁγίῳ [ἡ] δόξα καὶ νῦν [καὶ ἀεὶ] καὶ εἰς
Ὁ >
τοὺς μέλλοντας αἰῶνας. ἀμήν.
fa} Ν
XV. ᾿Αναπέμψαντος δὲ αὐτοῦ τὸ ἀμὴν καὶ πληρώσαντος
\ " , ε a \ “ eA \ a ͵
τὴν εὐχήν, οἱ τοῦ πυρὸς ἄνθρωποι ἐξῆψαν τὸ πῦρ. μεγάλης
oe - / © \
δὲ ἐκλαμψάσης φλογός, θαῦμα εἴδομεν, ols ἰδεῖν ἐδόθη" οἱ
͵ lat a a \
καὶ ἐτηρήθημεν eis TO ἀναγγεῖλαι τοῖς λοιποῖς τὰ γενόμενα.
2. τὸ γὰρ πῦρ καμάρας εἶδος ποιῆσαν, ὥσπερ ὀθόνη πλοίου
\ a
ὑπὸ πνεύματος πληρουμένη, κύκλῳ περιετείχισεν TO σῶμα
nm / RRS / 3 e A / > > ¢
τοῦ μάρτυρος" Kal ἦν μέσον, οὐχ ὡς σὰρξ καιομένη, ἀλλ᾿ ὡς
[ἄρτος ὀπτώμενος, ἢ ὡς] χρυσὸς καὶ ἄργυρος ἐν καμίνῳ
/ \ \ 3 ΄ / 3 / ς
πυρούμενος. καὶ γὰρ εὐωδίας τοσαύτης ἀντελαβόμεθα, ὡς
a ͵ Ἂν \ a / 3 /
λιβανωτοῦ πνέοντος ἢ ἄλλου τινὸς τῶν τιμίων ἀρωμάτων.
XVI. Πέρας οὖν ἰδόντες οἱ ἄνομοι μὴ δυνάμενον αὐτὸῦ
τὸ σῶμα ὑπὸ τοῦ πυρὸς δαπανηθῆναι, ἐκέλευσαν προσελ-
θόντα αὐτῷ κομφέκτορα παραβῦσαι ξιφίδιον. καὶ τοῦτο
ποιήσαντος, ἐξῆλθε [περιστερὰ καὶ] πλῆθος αἵματος, ὥστε
κατασβέσαι τὸ πῦρ καὶ θαυμάσαι πάντα τὸν ὄχλον, εἰ τοσ-
\ \ a ? : \ be] 3 me
αὐτη Tis διαφορὰ μεταξὺ τῶν τε ἀπίστων Kal τῶν ἐκλεκτῶν
2. ὧν εἷς καὶ οὗτος γεγόνει ὁ θαυμασιώτατος [Πολύκαρπος],
3 a oe A , ¢ 5 \ \
ἐν τοῖς καθ᾽ ἡμᾶς χρόνοις διδάσκαλος ἀποστολικὸς καὶ προ-
φητικὸς γενόμενος, ἐπίσκοπος τῆς ἐν Σμύρνῃ ἁγίας ἐκκλη-
cal a aA a an
σίας" πᾶν yap ῥῆμα, ὃ ἀφῆκεν ἐκ τοῦ στόματος αὐτοῦ,
ἐτελειώθη καὶ τελειωθήσεται.
ς
XVII. ἋὋὉ δὲ ἀντίζηλος καὶ βάσκανος καὶ πονηρός, ὁ
2 / A 7 a a
ἀντικείμενος τῷ γένει τῶν δικαίων, ἰδὼν TO τε μέγεθος αὐτοῦ
nN / \ \ ἄς τ 3 a ..3 δὰ ,.
τῆς μαρτυρίας Kal τὴν aT ἀρχῆς ἀνεπίληπτον πολιτείαν,
xvi. 1 περιστερὰ καὶ] περὶ στύρακα conj. Wordsworth.

13---2

196 THE LETTER OF THE SMYRNAANS [xvi

ἐστεφανωμένον τε τὸν τῆς ἀφθαρσίας στέφανον καὶ βραβεῖον
ἀναντίρρητον ἀπενηνεγμένον, ἐπετήδευσεν ὡς μηδὲ τὸ σωμά-
τιον αὐτοῦ ὑφ᾽ ἡμῶν ληφθῆναι, καίπερ πολλῶν ἐπιθυμούν-
των τοῦτο ποιῆσαι καὶ κοινωνῆσαι τῷ ἁγίῳ αὐτοῦ σαρκίῳ.
2. ὑπέβαλεν γοῦν Νικήτην τὸν τοῦ ‘Hpwdou πατέρα, ader-
φὸν δὲ Λλκης, ἐντυχεῖν τῷ ἄρχοντι ὥστε μὴ δοῦναι αὐτοῦ
τὸ σῶμα, μή, φησίν, ἀφέντες τὸν ἐσταυρωμένον, τοῦτον
ἄρξωνται σέβεσθαι: καὶ ταῦτα [εἶπον] ὑποβαλλόντων καὶ
> ld Ὁ 3 “ ἃ A Ul , ς a
ἐνισχυόντων τῶν ᾿Ιουδαίων, of καὶ ἐτήρησαν, μελλόντων ἡμῶν
? a \ wae / 3 a ¢ " . ᾿
ἐκ τοῦ πυρὸς αὐτὸν λαμβάνειν, ἀγνοοῦντες ὅτι οὔτε τὸν Χρισ-
τόν ποτε καταλιπεῖν δυνησόμεθα, τὸν ὑπὲρ τῆς τοῦ παντὸς
κόσμου τῶν σωζομένων σωτηρίας παθόντα, ἄμωμον ὑπὲρ
ἁμαρτωλῶν, οὔτε ἕτερόν τινα σέβεσθαι. 3. τοῦτον μὲν γὰρ
υἱὸν ὄντα τοῦ Θεοῦ προσκυνοῦμεν, τοὺς δὲ μάρτυρας ὡς
μαθητὰς καὶ μιμητὰς τοῦ Κυρίου ἀγαπῶμεν ἀξίως ἕνεκεν
εὐνοίας ἀνυπερβλήτου τῆς εἰς τὸν ἴδιον βασιλέα καὶ διδά-
σκαλον" ὧν γένοιτο καὶ ἡμᾶς συγκοινωνούς τε καὶ συμμαθη--
τὰς γενέσθαι. |

XVIII. ᾿ἸἸδὼν οὖν ὁ κεντυρίων τὴν τῶν ‘lovéaiwy yevo-

, , θ \ ; dome | b] / ς ἔθ ’ a μή
μένην φιλονεικίαν, θεὶς αὐτὸν ἐν μέσῳ, ὡς ἔθος αὐτοῖς, Exav-
a (ἡ ? ’

σεν. οὕτως τε ἡμεῖς ὕστερον ἀνελόμενοι τὰ τιμιώτερα λίθων
πολυτελῶν καὶ δοκιμώτερα ὑπὲρ χρυσίον ὀστᾶ αὐτοῦ, ἀπε-
θέμεθα ὅπου καὶ ἀκόλουθον ἦν. 2. ἔνθα ὡς δυνατὸν ἡμῖν
συναγομένοις ἐν ἀγαλλιάσει καὶ χαρᾷ παρέξει ὁ Κύριος ἐπι

γομ ἀγ χαρᾷ παρ ρίος ἐπι-

a a , 9 ΓΟ, ΟΝ , + \
τελεῖν THY τοῦ μαρτυρίου αὐτοῦ ἡμέραν γενέθλιον, εἴς τε THY
τῶν προηθληκότων μνήμην καὶ τῶν μελλόντων ἀἄσκησίν τε
καὶ ἑτοιμασίαν.

XIX. Τοιαῦτα τὰ κατὰ τὸν μακάριον ἸΤολύκαρπον, ὃς
σὺν τοῖς ἀπὸ Φιλαδελφίας δωδέκατος ἐν Σμύρνῃ μαρτυρήσας
, € 4 , a , 4 1 6 A Ὁ
μόνος ὑπὸ πάντων [μᾶλλον] μνημονεύεται, ὥστε καὶ ὑπὸ τῶν
ἐθνῶν ἐν παντὶ τόπῳ λαλεῖσθαι, οὐ μόνον διδάσκαλος γενό-

3 , 3 Ν \ , ¥ e \ ,
μενος ἐπίσημος, ἀλλὰ καὶ μάρτυς ἔξοχος, οὗ τὸ μαρτύριον
πάντες ἐπιθυμοῦσιν μιμεῖσθαι, κατὰ τὸ εὐαγγέλιον Χριστοῦ
γενόμενον. 2. διὰ τῆς ὑπομονῆς καταγωνισάμενος τὸν ἄδικον

xx] ON THE MARTYRDOM OF S. POLYCARP. 197

ἄρχοντα καὶ οὕτως τὸν τῆς ἀφθαρσίας στέφανον ἀπολαβών,
" ᾿
σὺν τοῖς ἀποστόλοις καὶ πᾶσιν δικαίοις ἀγαλλιώμενος δοξά-
\ \ \ 7 \ 3 a \
fet τὸν Θεὸν καὶ πατέρα παντοκράτορα καὶ εὐλογεῖ [τὸν]
Κύριον [ἡμῶν] ᾿Ιησοῦν Χριστόν, τὸν σωτῆρα τῶν ψυχῶν
A ei A δ ον a
ἡμῶν Kal κυβερνήτην τῶν σωμάτων ἡμῶν Kal ποιμένα τῆς
κατὰ τὴν οἰκουμένην καθολικῆς ἐκκλησίας.
ΧΧ. Ὑμεῖς μὲν οὖν ἠξιώσατε διὰ πλειόνων δηλωθῆναι
Δ’, δὰ / ε a \ \ \ “A e 3 7
ὑμῖν τὰ γενόμενα: ἡμεῖς δὲ κατὰ τὸ παρὸν ὡς ἐν κεφαλαίῳ
fe} n ¢ a [ον /
μεμηνύκαμεν διὰ τοῦ ἀδελφοῦ ἡμῶν Mapxiavod. μαθόντες
“ a a ’
οὖν ταῦτα καὶ τοῖς ἐπέκεινα ἀδελφοῖς τὴν ἐπιστολὴν διαπέμ-
a \
ψασθε, ἵνα καὶ ἐκεῖνοι δοξάσωσι τὸν Κύριον τὸν ἐκλογὰς
’ Led a7 U
ποιούμενον τῶν ἰδίων δούλων.
2. Τῷ δὲ δυναμένῳ πάντας ἡμᾶς εἰσαγαγεῖν [ἐν] τῇ
; @ δὲ μὲνᾳ ς μ yay Hf]
3 a / \ a > \ ’ 4 > a d
αὐτοῦ χάριτι καὶ δωρεᾷ eis THY ἐπουράνιον αὐτοῦ βασιλείαν,
διὰ παιδὸς αὐτοῦ, τοῦ μονογενοῦς ᾿Ιησοῦ Χριστοῦ, δόξα, τιμή,
κράτος, μεγαλωσύνη, εἰς τοὺς αἰῶνας. προσαγορεύετε πάν-
τας τοὺς ἁγίους. ὑμᾶς οἱ σὺν ἡμῖν προσαγορεύουσιν καὶ
Εὐάρεστος ὁ γράψας πανοικεί.
XXI. Μαρτυρεῖ δὲ ὁ μακάριος Πολύκαρπος μηνὸς
ἘΞανθικοῦ δευτέρᾳ ἱσταμένου, πρὸ ἑπτὰ καλανδῶν Μαρτίων,
A
σαββάτῳ μεγάλῳ, ὥρᾳ ὀγδόῃ: συνελήφθη ὑπὸ Ἡρώδου ἐπὶ
ἀρχιερέως Φιλίππου Τραλλιανοῦ, ἀνθυπατεύοντος Στατίου
Κοδράτου, βασιλεύοντος δὲ εἰς τοὺς αἰῶνας ᾿Ιησοῦ Χριστοῦ"
e ε ὃ ᾽ , λ , fa , 4 ἢ 3 \ a“ >]
ᾧ ἡ δόξα, τιμή, μεγαλωσύνη, θρόνος αἰώνιος, ἀπὸ γενεᾶς εἰς
γενεάν. ἀμήν.
XXII. [ΓἘΕρρῶσθαι ὑμᾶς εὐχόμεθα, ἀδελφοί, στοιχοῦν-
n \ \ > f f > n a) ᾽
τας τῷ κατὰ τὸ εὐαγγέλιον λόγῳ ᾿Ιησοῦ Χριστοῦ" μεθ
, A \ e
οὗ δόξα τῷ Θεῷ ἐπὶ σωτηρίᾳ τῇ τῶν ἁγίων ἐκλεκτῶν"
\ 2 , ς ἍΝ, 2 ͵ ἢ
καθὼς ἐμαρτύρησεν 6 μακάριος Πολύκαρπος, οὗ γένοιτο ἐν
τῇ βασιλείᾳ Ἰησοῦ Χριστοῦ πρὸς τὰ ἴχνη εὑρεθῆναι
ς lal
nas. |
2. Ταῦτα μετεγράψατο μὲν Taios ἐκ τῶν Eipnvaiov
μαθητοῦ τοῦ ἸΙολυκάρπου, ὃς καὶ συνεπολιτεύσατο τῷ Ei-

ρηναίῳ.

198 THE LETTER OF THE SMYRNAANS _ [xx

3. “Eyo δὲ Σωκράτης ἐν Κορίνθῳ ἐκ τῶν Vaiov ἀντι-
» ε ’ \ /

γράφων ἔγραψα. ἢ χάρις μετὰ πάντων.
4. ᾿Ἔδγω δὲ πάλιν ἸΠεόνιος ἐκ τοῦ προγεγραμμένου ἔγραψα
3 3 νῷ \ > / , , a
ἀναζητήσας αὐτά, κατὰ ἀποκάλυψιν φανερώσαντός μοι τοῦ

, 5 Ἂ, a a

μακαρίου Ἰϊολυκάρπου, καθὼς δηλώσω ἐν τῷ καθεξῆς, συνα-
‘ \ oa. oe δὲ + A ; ͵ “ πές ὦ
γαγὼν αὐτὰ ἤδη σχεδὸν ἐκ τοῦ χρόνου κεκμηκότα, ἵνα κἀμὲ
U ¢ , 4a δ “ \ Ν a > A > a
συναγάγῃ ὁ Kupios ᾿Ιησοῦς Χριστὸς peta τῶν ἐκλεκτῶν αὐτοῦ
is τὴν ἐ νιον βασιλείαν αὐτοῦ, ᾧ ἡ δόξα σὺν πατρὶ καὶ
εἰς τὴν ἐπουράνι ῦ, ᾧ ἡ δόξα σὺν πατρὶ καὶ

“Ὁ a >
ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.

[The three preceding paragraphs as read in the Moscow
MS. 7

2. Ταῦτα peteypayato μὲν Taios ἐκ τῶν Kipnvaiou
\ tal
συγγραμμάτων ὃς Kal συνεπολιτεύσατο τῷ Kipnvaiw, μαθητῇ
, n ABS & r φΦ BY ς ? na
γεγονότι τοῦ ἁγίου Πολυκάρπου. οὗτος yap ὁ Hipnvaios,
κατὰ τὸν καιρὸν τοῦ μαρτυρίου τοῦ ἐπισκόπου ἸΤολυκάρπου
\ ᾽ fol
γενόμενος ἐν Ῥώμῃ, πολλοὺς ἐδίδαξεν: οὗ Kai πολλὰ αὐτοῦ
U Ul 1, Sale f / 2 ῇ
συγγράμματα κάλλιστα καὶ ὀρθότατα φέρεται" ἐν οἷς μέμνη-
/ nw a A
tat Πολυκάρπου, ὅτι παρ᾽ αὐτοῦ ἔμαθεν: ἱκανῶς Te πᾶσαν
iA Ww \ \ 5 \ 4 \
αἵρεσιν ἤλεγξεν, καὶ τὸν ἐκκλησιαστικὸν κανόνα Kal καθο-
/ e \ na ¢ \ / /
λικόν, ὡς παρέλαβεν Tapa τοῦ ἁγίου, Kal παρέδωκεν. λέγει
δὲ καὶ τοῦτο, ὅτι συναντήσαντός ποτε τῷ ἁγίῳ Ἰ]Πολυκάρπῳ
/
Μαρκίωνος, ἀφ᾽ οὗ οἱ λεγόμενοι Μαρκιωνισταί, καὶ εἰπόντος
? > >
> ¢ “ s
Emuyivwonxe ἡμᾶς, ἸΠολύκαρπε, εἶπεν αὐτὸς τῷ Μαρκίωνι,
3 , rn na
Ἐπιγινώσκω, ἐπυγινώσκω τὸν πρωτότοκον τοῦ Σατανᾶ. καὶ
a δὲ 7 3 a ce) x? ΄ U “ =
τοῦτο δὲ φέρεται ἐν τοῖς τοῦ Εἰρηναίου συγγράμμασιν, ὅτι ἡ
ἐτεν \ of > , 3 t ¢ ͵ ”
ἡμέρᾳ Kal ὥρᾳ ἐν Σμύρνῃ ἐμαρτύρησεν ὁ Πολύκαρπος, ἤκου-
Ν 5 ae ,ὔ , « , ς bd a ς
σεν φωνὴν ἐν τῇ Ῥωμαίων πόλει ὑπάρχων ὁ Εἰρηναῖος, ὡς
, , , 3 ,
σάλπιγγος λεγούσης, Πολύκαρπος ἐμαρτύρησεν.

xxii. 2 ὀρθότατα] ὀρθώτατα m. Μαρκίωνος] μαρκίων τη. εἶπεν] εἰπεῖν
m. πόλει] πόλι τη. ἐμαρτύρησεν] éuapripioey m.

xx] ON THE MARTYRDOM OF 8. POLYCARP. 199

3. “Ex τούτων οὖν, ὡς προλέλεκται, τῶν τοῦ Kipnvaiou
, fw / > \ nw 5
συγγραμμάτων Γάϊος μετεγράψατο, ἐκ δὲ τῶν Τ᾽ αἴου ἀντι-
γράφων ᾿Ισοκράτης ἐν Κορίνθῳ.

4. Ἐγὼ δὲ πάλιν Πιόνιος ἐκ τῶν ᾿Ισοκράτους ἀντιγρά-
φων ἔγραψα, κατὰ ἀποκάλυψιν τοῦ ἁγίου Πολυκάρπου ζη-
τήσας αὐτά, συναγαγὼν αὐτὰ ἤδη σχεδὸν ἐκ τοῦ χρόνου

’ σ΄ 2» 1% / « , > a 4
κεκμηκότα, iva καμὲ συναγάγῃ ὁ Κύριος ᾿Ιησοῦς Χριστὸς
μετὰ τῶν ἐκλεκτῶν αὐτοῦ εἰς τὴν ἐπουράνιον αὐτοῦ βασι-

, i e ¢ , ‘ A \ A ean \ ay GF ,
λείαν" ᾧ ἡ δόξα σὺν τῷ πατρὶ Kal τῷ υἱῷ Kal TO ἁγίῳ πνεύ-

\ Lal 3 /
ματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.

3 τούτων] τούτου m. Elpnvaiov] εἰρηναῖος τα.

An ἡ Ὧν ἡ ἀν - ἊΝ ἐδ ᾿
JO adhe Rye 2s, i}
ASP AS Ἐν STATE Mb BN aes

as ἢ
¥ yr i

ΟΝ ἡ icp SRF nD A Bea
Tt Sra ΕΝ RLS SAK ARE Ue
eae FAVS MN ENON Dab ον ABTA eta ty

ι A, a iy} en SSA

vi at
oo '

Man ἡ ᾿
ea pce

yay ΩΝ i ἘΝ
ἮΝ Mle ee
“a iP ἰ ἔν
ν᾽
wm

vies Υ
Ν yi

elit

bed

yt a

A B
bak sal
fue RAN

TRANSLATION

OF THE

OF THE SMYRNAANS.

ry ᾽ ‘in

Wea ty
wk.

-- ΑἹ

i
ε"

¢ SRP Yad: ἣ H et δ \ Poe eae vn Ἢ

LETTER OF THE SMYRNA‘ANS.

HE CHURCH OF GOD which sojourneth at Smyrna to the
Church of God which sojourneth in Philomelium and to all the
brotherhoods of the holy and universal Church sojourning in every
place ; mercy and peace and love from God the Father and our Lord
Jesus Christ be multiplied.

1. We write unto you, brethren, an account of what befel those
that suffered martyrdom and especially the blessed Polycarp, who
stayed the persecution, having as it were set his seal upon it by his
martyrdom. For nearly all the foregoing events came to pass that the
Lord might show us once more an example of martyrdom which is
conformable to the Gospel. For he lingered that he might be delivered
up, even as the Lord did, to the end that we too might be imitators of
him, not looking only to that which concerneth ourselves, but also to
that which concerneth our neighbours. For it is the office of true and
stedfast love, not only to desire that oneself be saved, but all the |
brethren also.

2. Blessed therefore and noble are all the martyrdoms which have
taken place according to the will of God (for it behoveth us to be very
scrupulous and to assign to God the power over all things). For who
could fail to admire their nobleness and patient endurance and loyalty to
the Master? seeing that when they were so torn by lashes that the
mechanism of their flesh was visible even as far as the inward veins and
arteries, they endured patiently, so that the very bystanders had pity
and wept; while they themselves reached such a pitch of bravery that
none of them uttered a cry or a groan, thus showing to us all that at
that hour the martyrs of Christ being tortured were absent from the
flesh, or rather that the Lord was standing by and conversing with them.
And giving heed unto the grace of Christ they despised the tortures of

204 THE LETTER OF THE SMYRNAANS

this world, purchasing at the cost of one hour a release from eternal
punishment. And they found the fire of their inhuman torturers cold:
for they set before their eyes the escape from the eternal fire which is
never quenched ; while with the eyes of their heart they gazed upon the
good things which are reserved for those that endure patiently, things
which neither ear hath heard nor eye hath seen, neither have they entered
into the heart of man, but were shown by the Lord to them, for they
were no longer men but angels already. And in like manner also those
that were condemned to the wild beasts endured fearful punishments, ©
being made to lie on sharp shells and buffeted with other forms of
manifold tortures, that the devil might, if possible, by the persistence Of
the punishment bring them to a denial; for he tried many wiles
against them.

3. But thanks be to God; for He verily prevailed against all. For
the right noble Germanicus encouraged their timorousness through the
constancy which was in him; and he fought with the wild beasts in a
signal way. For when the proconsul wished to prevail upon him and
bade him have pity on his youth, he used violence and dragged the
wild beast towards him, desiring the more speedily to obtain a release
from their unrighteous and lawless life. So after this all the multitude,
marvelling at the bravery of the God-beloved and God-fearing people of
the Christians, raised a cry, ‘Away with the atheists; let search be
made for Polycarp.’

4. But one man, Quintus by name, a Phrygian newly arrived from
Phrygia, when he saw the wild beasts, turned coward. Heit was who had
forced himself and some others to come forward of their own: free will.
This man the proconsul by much entreaty persuaded to swear the oath
and to offer incense. For this cause therefore, brethren, we praise not
those who deliver themselves up, since the Gospel doth not so teach us.

5. Now the glorious Polycarp at the first, when he heard it, so far
from being dismayed, was desirous of remaining in town; but the
greater part persuaded him to withdraw. So he withdrew to a farm not
far distant from the city; and there he stayed with a few companions,
doing nothing else night and day but praying for all men and for the
churches throughout the world; for this was his constant habit. - And
while praying he falleth into a trance three days before his apprehension ;
and he saw his pillow burning with fire. And he turned and said unto
those that were with him: ‘It must needs be that I shall be burned
alive.’

ON THE MARTYRDOM OF S. POLYCARP. 205

6. And as those that were in search of him persisted, he departed
to another farm ; and forthwith they that were in search of him came
up; and not finding him, they seized two slave lads, one of whom
confessed under torture ; for it was impossible for him to lie concealed,
seeing that the very persons who betrayed him were people of his own
household.“ And the captain of the police, who chanced to have the
very name, being called Herod, was eager to bring him into the stadium,
that he himself might fulfil his appointed lot, being made a partaker
with Christ, while they—his betrayers—underwent the punishment of
Judas himself.

7. So taking the lad with them, on the Friday about the supper
hour, the gendarmes and horsemen went forth with their accustomed
arms, hastening as against a robber. And coming up in a body late in
the evening, they found the man himself in bed in an upper chamber
in a certain cottage; and though he might have departed thence to
another place, he would not, saying, Zke will of God be done. So when
he heard that they were come, he went down and conversed with them,
the bystanders marvelling at his age and his constancy, and wondering
how there should be so much eagerness for the apprehension of an old
man like him. Thereupon forthwith he gave orders that a table should
be spread for them to eat and drink at that hour, as much as they
desired. And he persuaded them to grant him an hour that he might
pray unmolested; and on their consenting, he stood up and prayed,
being so full of the grace of God, that for two hours he could not hold
his peace, and those that heard were amazed, and many repented that
they had come against such a venerable old man.

8. But when at length he brought his prayer to an end, after
remembering all who at any time had come in his way, small and great,
high and low, and all the universal Church throughout the world, the
hour of departure being come, they seated him on an ass and brought
him into the city, it being a high sabbath. And he was met by Herod
the captain of police and his father Nicetes, who also removed him to
their carriage and tried to prevail upon him, seating themselves by his
side and saying, ‘ Why what harm is there in saying, Czsar is Lord, and
offering incense’, with more to this effect, ‘and saving thyself?’ But
he at first gave them no answer. -When however they persisted, he
said, ‘I am not going to do what ye counsel me.’ Then they, failing to
persuade him, uttered threatening words and made him dismount with
speed, so that he bruised his shin, as he got down from the carriage.

206 THE LETTER OF THE SMYRNAZANS

And without even turning round, he went on his way promptly and with
speed, as if nothing had happened to him, being taken to the stadium ;
there being such a tumult in the stadium that no man’s voice could be
so much as heard. ͵

9. But as Polycarp entered into the stadium; a voice came to him
from heaven; ‘ Be strong, Polycarp, and play the man.’ And no one

_ saw the speaker, but those of our people who were present heard the

voice.; And at length, when he was brought up, there was a great
tumult, for they heard that Polycarp had been apprehended. When
then he was brought before him, the proconsul enquired whether he
were the man. And on his confessing that he was, he tried to persuade
him to a denial saying, ‘ Have respect to thine age,’ and other things in
accordance therewith, as it is their wont to say; ‘Swear by the genius
of Cesar; repent and say, Away with the atheists.’ Then Polycarp
with solemn countenance looked upon the whole multitude of lawless
heathen that were in the stadium, and waved his hand to them; and
groaning and looking up to heaven he said, ‘Away with the atheists.’
But when the magistrate pressed him hard and said, ‘Swear the oath,
and I will release thee; revile the Christ,’ Polycarp said, ‘Fourscore and
six years have I been His servant, and He hath done me no wrong.
How then can I blaspheme my King who saved me?’ 2)

10. But on his persisting again and saying, ‘Swear by the genius
of Cesar,’ he answered, ‘If thou supposest vainly that I will swear by
the genius of Cesar, as thou sayest, and feignest that thou art ignorant
who I am, hear thou plainly, Iam a Christian. But if thou wouldest
learn the doctrine of Christianity, assign a day and give me a hearing.’
The proconsul said; ‘Prevail upon the people.’ But Polycarp said ;
‘As for thyself, I should have held thee worthy of discourse ; for we
have been taught to render, as is meet, to princes and authorities ap-

‘pointed by God such honour as does us no harm; but as for these, I do

LA “οὔ

not hold them worthy, that I should defend myself before them.’

11. _Whereupon the proconsul said; ‘I have wild beasts here and
I will throw thee to them, except thou repent.’ But he said, ‘Call for
them: for the repentance from better to worse is a change not per-
mitted to us; but it is a noble thing to change from untowardness to
righteousness.’ Then he said to him again, ‘I will cause thee to be
consumed by fire, if thou despisest the wild beasts, unless thou repent.’
But Polycarp said; ‘Thou threatenest that fire which burneth for a
season and after a little while is quenched: for thou art ignorant of the

; afc

ON THE MARTYRDOM OF 5. POLYCARP. 207

fire of the future judgment and eternal punishment, which is reserved
for the ungodly. But why delayest thou? Come, do what thou wilt.’

12. Saying these things and more besides, he was inspired with
courage and joy, and his countenance was filled with grace, so that not
only did it not drop in dismay at the things which were said to him,
but on the contrary the proconsul was astounded and sent his own
herald to proclaim three times in the midst of the stadium, ‘ Polycarp
hath confessed himself to be a Christian.’ When this was proclaimed
by the herald, the whole multitude both of Gentiles and of Jews who
dwelt in Smyrna cried out with ungovernable wrath and with a loud
shout, ‘This is the teacher of Asia, the father of the Christians, the
puller down of our gods, who teacheth numbers not to sacrifice nor
worship.’ Saying these things, they shouted aloud and asked the
Asiarch Philip to let a lion loose upon Polycarp. But he said that it
was not lawful for him, since he had brought the sports to a close.
Then they thought fit to shout out with one accord that Polycarp |
should be burned alive. /For it must needs be that thé matter of the
vision should be fulfilled, “which was’Shown him concerning his. pillow,
when he saw_it on fire while” praying, and turning round he said
is tcaagy to Τ᾿ γὼ faithful who were with him, ‘I must needs be
burned alive.’ /

Ww 13. Theis weet then happened with so great speed, quicker than |

words could tell, the crowds forthwith collecting from the workshops and
baths timber and faggots, and the Jews more especially assisting in this

_ with zeal, as is their wont.) But when the pile was made ready, divesting -

himself of all his upper garments and loosing his girdle, he endeavoured
also to take off his shoes, though not in the habit of doing this before,
because all the faithful at all\times vied eagerly who should soonest
touch his flesh. For he had been treated with all honour for his holy
life even before his gray hairs came. Forthwith then the instruments —
that were prepared for the pile were placed about him; and as they
were going likewise to nail him to the stake, he said; ‘Leave me as I
am ; for He that hath granted me to endure the fire will grant me also
to remain at the pile unmoved, even without the security which ye seek
from the nails,’

14. So they did not nail him, but tied him. ,Then he, placing his
hands behind him and being bound to the stake like a noble ram out
of a great flock for an offering, a burnt sacrifice ‘made ready and ac-
ceptable to God Piockite up to Reavon said; ‘O Lord God Almighty,

208 THE LETTER OF THE SMYRNZANS

the Father of Thy beloved and blessed Son Jesus Christ, through whom
we have received the knowledge of Thee, the God of angels and powers
and of all creation and of the whole race of the righteous, who live
in Thy presence ; I bless Thee for that Thou hast granted me this day
and hour, that I might receive a portion amongst the number of martyrs
in the cup of [Thy] Christ unto resurrection of eternal life, both of soul
and of body, in the incorruptibility of the Holy Spirit. May I be
received among these in Thy presence this day, as a rich and acceptable
sacrifice, as Thou didst prepare and reveal it beforehand, and hast
accomplished it, Thou that art the faithful and true God. For this
cause, yea and for all things, I praise Thee, I bless Thee, I glorify Thee,
through the eternal and heavenly High-priest, Jesus Christ, Thy beloved
Son, through whom with Him and the Holy Spirit be aii both gui a
[and ever] and for the ages to come. Amen.’ i ῃ μας ΝΎ
“ag. When he had offered up the Amen and firiished his prayer, the
firemen lighted the fire. And, a mighty flame flashing forth, we to
whom it was given to see, saw a marvel, yea and we were preserved
that we might relate to the rest what happened. ‘The fire, making the
appearance of a vault, like the sail of a vessel filled by the wind, made
a wall round about the body of the martyr; and it was there in the
midst, not like flesh burning, but like [a loaf in the oven or like] gold
and silver refined in a furnace. For we perceived such a fragrant smell,
as if it were the wafted odour of frankincense or some other precious
spice.

16. So at length the lawless men, seeing that his body could not
be consumed by the fire, ordered an executioner to go up to him and
stab him with a dagger. And when he had done this, there came forth
[a dove and] a quantity of blood, so that it extinguished the fire; and
all the multitude marvelled that there should be so great a difference
between the unbelievers and the elect. In the number of these was
this man, the glorious martyr Polycarp, who was found an apostolic
and prophetic teacher in our own time, a bishop of the holy Church
which is in Smyrna. For every word which he uttered from his mouth
was accomplished and will be accomplished.

τῆ. But the jealous and envious Evil One, the adversary of the
family of the righteous, having seen the greatness of his martyrdom and
his blameless life from the beginning, and how he was crowned with
the crown of immortality and had won a reward which none could
gainsay, managed that not even his poor body should be taken away

ON THE MARTYRDOM OF S. POLYCARP.. 209

by us, although many desired to do this and to touch his holy flesh.
So he put forward Nicetes, the father of Herod and brother of Alce, to
plead with the magistrate not to give up his body, ‘lest,’ so it was
said, ‘they should abandon the crucified one and begin to worship this
man’—this being done at the instigation and urgent entreaty of the
Jews, who also watched when we were about to take it from the fire,
not knowing that it will be impossible for us either to forsake at any
time the Christ who suffered for the salvation of the whole world of
those that are saved—suffered though faultless for sinners—nor to
worship any other. For Him, being the Son of God, we adore, but the
martyrs as disciples and imitators of the Lord we cherish as they
deserve for their matchless affection towards their own King and
Teacher. May it be our lot also to be found partakers and fellow-
disciples with them.

18. The centurion therefore, seeing the opposition raised on the
part of the Jews, set him in the midst and burnt him after their custom.
And so we afterwards took up his bones which are more valuable than
precious stones and finer than refined gold, and laid them in a suitable
place; where the Lord will permit us to gather ourselves together,
as we are able, in gladness and joy, and to celebrate the birth-day of
his martyrdom for the commemoration of those that have already fought
in the contest, and for the training and preparation of those that shall
do so hereafter. Ῥ

19. So it befel the blessed Polycarp, who having with those from
Philadelphia suffered martyrdom in Smyrna—twelve in all—is especially
remembered more than the others by all men, so that he is talked of
even by the heathen in every place: for he showed himself not only
a notable teacher, but also a distinguished martyr, whose martyrdom all
desire to imitate, seeing that it was after the pattern of the Gospel of
Christ. Having by his endurance overcome the unrighteous ruler in
the conflict and so received the crown of immortality, he rejoiceth in
company with the Apostles and all righteous men, and glorifieth the
Almighty God: and Father, and blesseth our Lord Jesus Christ, the
saviour of our souls and helmsman of our bodies and shepherd of the
universal Church which is throughout the world.

20. Ye indeed required that the things which happened should
be shown unto you at greater length: but we for the present have
certified you as it were in a summary through our brother Marcianus.
When then ye have informed yourselves of these things, send the letter:

AP. FATH. 14

210 THE LETTER OF THE SMYRNZANS

about likewise to the brethren which are farther off, that they also may
glorify the Lord, who maketh election from His own servants. Now
unto Him that is able to bring us all by His grace and bounty unto
His eternal kingdom, through His only-begotten Son Jesus Christ, be
glory, honour, power, and greatness for ever. Salute all the saints.
They that are with us salute you, and Euarestus, who wrote the letter,
with his whole house.

21. Now the blessed Polycarp was martyred on the second day of
the first part of the month Xanthicus, on the seventh before the kalends
of March, on a great sabbath, at the eighth hour, He was apprehended
by Herodes, when Philip of Tralles was high-priest, in the proconsulship
of Statius Quadratus, but in the reign of the Eternal King Jesus Christ.
To whom be the glory, honour, greatness, and eternal throne, from
generation to generation. Amen.

22. (1) We bid you God speed, brethren, while ye walk by the
word of Jesus Christ which is according to the Gospel; with whom be
glory to God for the salvation of His holy elect; even as the blessed .
Polycarp suffered martyrdom, in whose footsteps may it be our lot to
be found in the kingdom of Jesus Christ.

(2) This account Gaius copied from the papers of Irenzus, a
disciple of Polycarp. The same also lived with Irenzeus.

(3) And I Socrates wrote it down in Corinth from the copy of
Gaius. Grace be with all men.

(4) And I Pionius again wrote it down from the aforementioned
copy, having searched it out (for the blessed Polycarp showed me in a
revelation, as I will declare in the sequel), gathering it together when
it was now well nigh worn out by age, that the Lord Jesus Christ may
gather me also with His elect into His heavenly kingdom; to whom
be the glory with the Father and the Holy Spirit for ever and ever.
Amen.

The three preceding paragraphs as read in the Moscow MS.

(2) This account Gaius copied from the papers of Ireneus. The
same lived with Irenzeus who had been a disciple of the holy Polycarp.
For this Irenzus, being in Rome at the time of the martyrdom of the
bishop Polycarp, instructed many; and many most excellent and
orthodox treatises by him are in circulation. In these he makes

ON THE MARTYRDOM OF S. POLYCARP. 211

mention of Polycarp, saying that he was taught by him. And he ably
refuted every heresy, and handed down the catholic rule of the Church
just as he had received it from the saint, He mentions this fact also,
that'when Marcion, after whom the Marcionites are called, fhet the
holy Polycarp on one occasion, and said ‘Recognize us, Polycarp,’
he said in reply to Marcion, ‘Yes indeed, I recognize the firstborn
of Satan.’ The following statement also is made in the writings of
Trenzus, that on the very day and hour when Polycarp was martyred
in Smyrna Irenzeus being in the city of the Romans heard a voice as of
a trumpet saying, ‘ Polycarp is martyred.’

(3) From these papers of Irenzeus then, as has been stated al-
ready, Gaius made a copy, and from the copy of Gaius Isocrates made
another in Corinth.

(4) And I Pionius again wrote it down from the copy of Isocrates,
having searched for it in obedience to a revelation of the holy Polycarp,
gathering it together, when it was well nigh worn out by age, that
the Lord Jesus Christ may gather me also with His elect into His
heavenly kingdom; to whom be the glory with the Father and the Son
and the Holy Spirit for ever and ever. Amen.

14—2

‘ Ae PS fare hy |
i Vea. i
He ΠΩ

ἣ ἥ δ } ᾿
ΔΤ

πο Sie Bee
Cee) iis, Cala RN ἃ
PERCY TE a Om Ra

Ἂ Ἃ

Lv es ἊΝ τ
Τῶν ἐν ΤΥ ἢ

δὰ Looe he ἢ ie
ae te eh.

Said,
Ng
* πὴ ar +

THE DIDACHE,

TEACHING OF THE APOSTLES.

THE TEACHING .OF . THE
APOSTLES.

HE Didache is a church-manual of primitive Christianity or of

some section of it. It is called ‘The Teaching of the Apostles’
or ‘The Teaching of the Twelve Apostles.’ The latter appears in the
manuscript ; but the former is the designation in several ancient writers
who refer to it. It is therefore adopted as the title here. The manual
consists of two parts: (1) a moral treatise founded on an ancient work
called ‘The Two Ways,’ and setting forth the paths of righteousness
and unrighteousness, of life and death respectively. ‘This first part is
not necessarily altogether of Christian origin; indeed there is reason
to believe that some portions of it were known to the Jews, and
perhaps also to the Greeks, though it has undoubtedly gathered by
accretions. (2) The second part gives directions affecting church rites
and orders. It treats of baptism, prayer and fasting, the eucharist and
agape, the treatment of apostles and prophets, of bishops and deacons,
the whole closing with a solemn warning to watchfulness in view of the
second coming of Christ.

The work is obviously of very early date, as is shown by the
internal evidence of language and subject-matter. Thus for instance
the itinerant prophetic order has not yet been displaced by the per-
manent localized ministry, but exists side by side with it as in the
lifetime of S. Paul (Eph. iv. 11, 1 Cor. xii. 28). Secondly, episcopacy
has apparently not yet become universal; the word ‘bishop’ is still
used as synonymous with ‘presbyter,’ and the writer therefore couples
‘bishops’ with ‘deacons’ (§ 15) as 5. Paul does (1 Tim. iii. 1—8,
Phil. i. 1) under similar circumstances. Thirdly, from the expression

216 THE TEACHING OF THE APOSTLES.

in § 10 ‘after ye have been filled’ it appears that the agape still
remains part of the Lord’s Supper. Lastly, the archaic simplicity of
its practical suggestions is only consistent with the early infancy of a
church. These indications point to the first or’the beginning of the
second century as the date of the work in its present form.

As regards the place of writing, opinion in the first instance had
been strongly in favour of Egypt, because the Teaching was early
quoted by Egyptian writers; but from the casual allusion in § 9 to
the ‘corn scattered upon the mountains’ it will appear to have been
written either in Syria or Palestine.

The Didache was discovered by Bryennios in the same ms with
the complete copy of the Epistle of Clement mentioned above (p. 4)
and called the Constantinopolitan or Hierosolymitan Ms. Besides the
Teaching and the Genuine and Spurious Epistles of Clement in full, this
document contained Chrysostom’s Synopsis of the Old and New Testa-
ment (incomplete), the Epistle of Barnabas, and the Long Recension
of the Ignatian Epistles. The ms is dated a.p.. 1056. But though a
list of the contents of this document was announced by Bryennios in
1875, eight years elapsed before the Didache itself was published.
Meanwhile, as a work of this name is mentioned by Eusebius and
others among early apocryphal writings, a hope was excited in the
minds of those interésted in such studies that this might be the book
alluded to, and that it would throw some light on the vexed question
of the origin of the Apostolical Constitutions. When at length in 1883
it was given to the world, its interest and importance were proved to
exceed the highest expectations. It has been generally admitted to
be the work mentioned by Eusebius and also quoted by Clement of
Alexandria as ‘scripture.’ It is the basis of the seventh book of the
Apostolical Constitutions. In language and subject-matter it presents
close affinities to many other early documents, notably the Ecclesi-—
astical Canons and the Epistle of Barnabas. A fragment of a Latin
translation has also been discovered by Gebhardt, and is printed below
(p. 225). Thus though there is but one extant ms of the Didache in
its present form, the incorporation of a great part of it into patristic
writings and early church-manuals renders the problem of its origin
and development a peculiarly interesting one.

AIAAXH ΤΩΝ ΑΠΟΣΤΟΛΩΝ.

AIAAXH Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς
ἔθνεσιν.

I. ὋὉδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία τοῦ θανάτου,
διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν. 2. Ἣ μὲν οὖν ὅλοο Jer. xxi. 8.
τῆς Ζωῆς ἐστὶν αὕτη" πρῶτον, dsramceic τὸν Θεὸν τὸν S. Matt.

δεύ XXil. 37: 39-
ποιήσαντά ce: δεύτερον, TON TIAHCION COY ὡς CEAYTON’ TIANTA 7,

eV. xix.
δὲ dca ἐὰν θελήοης MH γίνεοθδαί col, Kal cy ἄλλῳ μὴ ποίει. Ls NM
3. τούτων δὲ τῶν λόγων ἡ διδαχή ἐστιν αὕτη" EyAoreite ag

att. v.
τοὺς KATAPWMENOYC ὑμῖν Kal TIPOCEYyecbe ὑπὲρ τῶν ἐχθρῶν

44, 46.
ὑμῶν, νηστεύετε δὲ ὑπὲρ τῶν διωκόντων YMAC. ποίδ FAP χᾶριςο S. Luke

’ vi. 27, 28,
ἐὰν ἀγάπᾶτε τοὺς ἀγαπῶντας ὑμᾶς; οὐχὶ Kal TA ἔθνη TO αὐτὸ 32» 33» 35-

ποιοῦειν ; ὑμεῖς δὲ ἀγάπᾶτε ToYc μιοοῦντὰς ὑμᾶς καὶ οὐχ ἕξετε
ἐχθρόν. 4. ἀπέχου τῶν σαρκικῶν καὶ σωματικῶν ἐπιθυμιῶν.
ἐὰν TIC COl δῷ ῥβάπιομὰ εἰς THN δεξιὰν CIATONA, οτρέψον ἀὐτῷ 5. Matt.
\ >» > , 2.
Kal THN ἄλλην, καὶ ἔσῃ τέλειος" EAN ἀγγὸρεύοῃ CE τις μίλιον ἕν, S. ae
7 > > a Ia 2. ” ἣ ε , ? ‘ > vi 2 oO.
ὕπάγε μετ ayTOY AYO" ἐὰν APH TIC TO IMATION COY, «δὸς ἀὐτῷ VY 2% ὃ
Kal TON χιτῶνδ' ἐὰν λάβη Tic ἀπό coy τὸ CON, MH ἀπδίτει"
οὐδὲ yap δύνασαι. 5. πὰντὶ τῷ οἰτοῦντί ce δίδου Kal MH
ἀπαίτει πᾶσι γὰρ θέλει δίδοσθαι ὁ πατὴρ ἐκ τῶν ἰδίων
, , ¢ ὃ ὃ \ \ \ > / 10 A
χαρισμάτων. μακάριος ὃ διδοὺς κατὰ τὴν ἐντολήν" ἀθῶος
γάρ ἐστιν. οὐαὶ τῷ λαμβάνοντι" εἰ μὲν γὰρ χρείαν ἔχων
λαμβάνει τις, ἀθῶος ἔσται' ὁ δὲ μὴ χρείαν ἔχων δώσει
δίκην, ἵνα τί ἔλαβε καὶ εἰς τύ ἐν συνοχῇ δὲ γενόμενος.
ἐξετασθήσεται περὶ ὧν ἔπραξε καὶ οὐκ ἐξελεγσςετδι. ἐκεῖθεν, 5. Matt.
? 2 > n \ 3, , > \ | \ Vv. 26.
MEXPIC OY ἀποδῷ TON ECYATON KOAPANTHN. 6, ἀλλὰ Kal περὶ

S. Matt.
Ve 33-

Lev. xix.
19, 58.
Jude 22.

Lev. xix.
26.

S. Matt.
Vv. 5.

Is. Ixvi. 2.

218 THE TEACHING [1

τούτου δὲ εἴρηται" Ἱλρωτάτω H ἐλεημοσύνη Coy εἰς τὰς χεῖράς
ΟΟΥ, Μέχρις ἄν γνῷς τίνι δῷο.
11. Δευτέρα δὲ ἐντολὴ τῆς διδαχῆς" 2. OF φονεύσεις, oF
molxeyceic, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ
/ a
μαγεύσεις, ov φαρμακεύσεις, οὐ φονεύσεις τέκνον ἐν φθορᾷ
οὐδὲ γεννηθέντα ἀποκτενεῖς, OYK ἐπιθγμήςεις τὰ TOY πλησίον,
3. OYK ἐπιορκήςεις, OY yeyAOMapTyPHceElc, οὐ κακολογήσεις, οὐ
Ἀ > »+ ’ 2OS\ ἢ \
μνησικακήσεις" 4. οὐκ ἔσῃ διγνώμων οὐδὲ δίγλωσσος" παγὶς
γὰρ θανάτου ἡ διγχωσσία. 5. οὐκ ἔσται ὁ λόγος σου Ψευδής,
3 / > \ / U ? BA / ΄
οὐ κενὸς, ἀλλὰ μεμεστωμένος πράξει. 6. οὐκ ἔσῃ πλεονέκτης
οὐδὲ ἅρπαξ οὐδὲ ὑποκριτὴς οὐδὲ κακοήθης οὐδὲ ὑπερήφανος.
οὐ λήψῃ βουλὴν πονηρὰν κατὰ τοῦ πλησίον σου. 7. oF
MicHcelc πάντα ἄνθρωπον, ἀλλὰ οἵς μὲν ἐλέγξεις, περὶ δὲ ὧν
« δ, ’ ς \ \ /
προσεύξῃ, οἵς δὲ ἀγὰπήςεις ὑπὲρ τὴν ψυχήν σου.
a ’ \ A
III. Τέκνον μου, φεῦγε ἀπὸ παντὸς πονηροῦ καὶ ἀπὸ

“παντὸς ὁμοίου αὐτοῦ. 2. μὴ γίνου ὀργίλος" ὁδηγεῖ γὰρ ἡ

ὀργὴ πρὸς τὸν φόνον: μηδὲ ζηλωτὴς μηδὲ ἐριστικὸς μηδὲ
θυμικός" ἐκ γὰρ τούτων ἁπάντων φόνοι γεννῶνται. 3. τέκνον
μου, μὴ γίνου ἐπιθυμητής" ὁδηγεῖ γὰρ ἡ ἐπιθυμία πρὸς τὴν
πορνείαν: μηδὲ αἰσχρολόγος μηδὲ ὑψηλόφθαλμος: ἐκ γὰρ
τούτων ἁπάντων μοιχεῖαι γεννῶνται. 4. τέκνον μου, μὴ
Γίνου οἰωνοοκόποο’ ἐπειδὴ ὁδηγεῖ εἰς τὴν εἰδωλολατρίαν'
μηδὲ ἐπαοιδὸς μηδὲ μαθηματικὸς μηδὲ περικαθαίρων μηδὲ
θέλε αὐτὰ βλέπειν" ἐκ γὰρ τούτων ἁπάντων εἰδωλολατρία
ΡΥ. 5. τέκνον μου, μὴ γίνου ψεύστης" ἐπειδὴ ὁδηγεῖ
τὸ re εἰς τὴν κλοπήν" μηδὲ φιλάργυρος μηδὲ κενόδοξος"
ἐκ ap τούτων ἁπάντων κλοπαὶ γεννῶνται. 6. τέκνον μου,
μὴ γίνου γόγγυσος" ἐπειδὴ ὁδηγεῖ εἰς τὴν βλασφημίαν: μηδὲ
αὐθάδης μηδὲ πονηρόφρων' ἐκ γὰρ τούτων ἁπάντων βλα-
σφημίαι γεννῶνται. 7. ἴσθε δὲ πραῦς" ἐπεὶ οἱ πρὰεῖς κληρο-
NOMHcoycl THN γῆν. 8. γίνου μακρόθυμος καὶ ἐλεήμων καὶ
ἄκακος καὶ Hcyyioc καὶ ἀγαθὸς Kai τρέμων τοὺς Adroyc διὰ

iii. 2 ὀργίλος] conj. Bryennios; ὀργῖλος MS. 3 γεννῶνται] conj.
Bryennios; γενῶνται MS.

Iv] OF THE APOSTLES. 219

ς \ IO\ /
παντός, ods ἤκουσας. 9. οὐχ ὑψώσεις σεαυτὸν οὐδὲ δώσεις
a / ς / \
τῇ ψυχῇ cov θράσος. ov κολληθήσεται ἡ ψυχή σου μετὰ
a > /
ὑψηλῶν, ἀλλὰ μετὰ δικαίων Kai ταπεινῶν ἀναστραφήσῃ.
\ / ‘ 3 / e > θ \ ὃ ΄
10. τὰ συμβαίνοντά σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξῃ,
εἰδὼς ὅτι ἄτερ Θεοῦ οὐδὲν γίνεται.
IV. Τέκνον "δὶ TOY λάλοῦντός col τὸν λόγον τοῦ Θεοῦ Heb. xiii.
MNHCOHCH νυκτὸς καὶ ἡμέρας" τιμήσεις δὲ αὐτὸν ὡς Κύριον" “
ὅθεν γὰρ ἡ κυριότης λαλεῖται, ἐκεῖ Κύριός ἐστιν. 2. ἐκξζητή-
ν A ε »
σεις δὲ καθ᾽ ἡμέραν τὰ πρόσωπα τῶν ἁγίων, ἵνα ἐπαναπαῇς
τοῖς λόγοις αὐτῶν. 3. οὐ ποιήσεις σχίσμα, εἰρηνεύσεις δὲ
/ A / ᾽ ’ / % /
μαχομένους. κρινεῖς δικαίως, ov λήψῃ πρόσωπον ἐλέγξαι
ἐπὶ παραπτώμασιν. 4. οὐ διψυχήσεις, πότερον ἔσται ἢ οὔ.
5. MH ΓΙΝΟΥ πρὸς MEN τὸ λδβεῖν ἐκτείνων τὰς χεῖρὰς, πρὸς δὲ Ecclus. iv.
A n "νὰ 4 ‘2% »” \ A al / 31.
τὸ δοῦνδι ογοπῶν" 6. ἐὰν ἔχῃς διὰ τῶν χειρῶν σου, δώσεις
λύτρωσιν ἁμαρτιῶν σου. 7. οὐ διστάσεις δοῦναι οὐδὲ διδοὺς
A A \ ᾽
γογγύσεις" γνώσῃ yap τίς ἐστιν ὁ τοῦ μισθοῦ καλὸς ἀνταπο-
δότης. 8. οὐκ ἀποστραφήσῃ τὸν ἐνδεόμενον, συγκοινωνήσεις
\ / aS a \ ? 3 a » ? 2 \ ? :
δὲ πάντα τῷ ἀδελφῷ σου Kal οὐκ ἐρεῖς iAla EINAI’ εἰ yap ἐν Acts iv.
a 2? , , 9 ἢ A 2 A . 32.
τῷ ἀθανάτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς θνητοῖς :
9. οὐκ ἀρεῖς τὴν χεῖρά σου ἀπὸ τοῦ υἱοῦ σου ἢ ἀπὸ τῆς
θυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδάξεις τὸν φόβον τοῦ
Θεοῦ. 10. οὐκ ἐπιτάξεις δούλῳ σου ἢ παιδίσκῃ, τοῖς ἐπὶ τὸν
Das \ ? / 5 / / ᾽ \ /
αὐτὸν Θεὸν ἐλπίζουσιν, ἐν πικρίᾳ σου, μήποτε ov μὴ φοβηθή-
σονται τὸν ἐπ᾽ ἀμφοτέροις Θεόν: οὐ γὰρ ἔρχεται κατὰ πρόσ-
> «Ὁ “Ὁ al
TOV καλέσαι, ἀλλ᾽ ἐφ᾽ os TO πνεῦμα ἡτοίμασεν. τι. ὑμεῖς
δὲ e ὃ a ς / θ a / ς a ¢ U a
€ οἱ δοῦλοι ὑποταγήσεσθε τοῖς κυρίοις ὑμῶν ὡς τύπῳ Θεοῦ
» > / \ / , a ε / \
ἐν αἰσχύνῃ καὶ φόβῳ. 12. μισήσεις πᾶσαν ὑπόκρισιν καὶ
a Δ A ΕῚ \ A 7ὔ > \ > /
παν ὁ μὴ apEeT TOV τῷ Κυρίῳ. 13. οὐ μὴ ἐγκαταλίπῃς
\ / / τ
ἐντολὰς Κυρίου, φυλάξεις δὲ ἃ παρέλαβες, μήτε προστιθεὶς
͵ 3 A ᾽ Ἵ 7 2 / \ f
unre ἀφαιρῶν. 14. ἐν ἐκκλησίᾳ ἐξομολογήσῃ τὰ παραπτώ-
/ \ 9
ματά σου, καὶ οὐ προσελεύσῃ ἐπὶ προσευχήν σου ἐν συνει-
, a [4 > \ Ε Ν᾽ ἃ a a
δήσει πονηρᾷ. αὕτη ἐστὶν ἡ ὁδὸς τῆς ζωῆς.
iv. 3 wowjoes] conj. Hilgenfeld; ποθήσεις Ms. 7 6] conj. Bryennios;
ἡ MS. II ὑμῶν] conj. Bryennios; ἡμῶν Ms.

Rom. xii. 9.

S. Matt.
XXVill. 10.

220 THE TEACHING [v

V. ‘H δὲ τοῦ θανάτου ὁδός ἐστιν αὕτη" πρῶτον πάντων
πονηρά ἐστι καὶ κατάρας μεστή" φόνοι, μουχεῖαι, ἐπιθυμίαι,
a 7 > / a , ς /
πορνεῖαι, κλοπαί, εἰδωλολατρίαι, μωγεῖαι, φαρμακίαι, ἁρπαγαί,
ψευδομαρτυρίαι, ὑποκρίσεις, διπλοκαρδία, δόλος, ὑπερηφανία,
κακία, αὐθάδεια, πλεονεξία, αἰσχρολογία, ζηλοτυπία, θρα-
σύτης, ὕψος, ἀλαζονεία" 2. διῶκται ἀγαθῶν, μισοῦντες
ἀλήθειαν, ἀγαπῶντες ψεῦδος, οὐ γινώσκοντες μισθὸν δικαιο-
σύνης, οὐ κολλώμενοι ἀγαθῷ οὐδὲ κρίσει δικαίᾳ, ἀγρυπνοῦντες
9 3 I , ᾽ > 3 \ Ps \ ζ
οὐκ εἰς τὸ ἀγαθόν, ἀλλ᾽ εἰς τὸ πονηρόν' ὧν μακρὰν πραὕτης
, > lal 4
καὶ ὑπομονή, μάταια ἀγαπῶντες, διώκοντες ἀνταπόδομα, ovk
le) >
ἐλεοῦντες πτωχόν, οὐ πονοῦντες ἐπὶ καταπονουμένῳ, οὐ
γινώσκοντες τὸν ποιήσαντα αὐτούς, φονεῖς τέκνων, φθορεῖς

, Ὁ 5 / \ b] ,
πλάσματος Θεοῦ, ἀποστρεφόμενοι τὸν ἐνδεόμενον, κατα-

a \ / 7 / 4
πονοῦντες τὸν θλιβόμενον, πλουσίων TapaKANTOL, πενήτων
ἄνομοι κριταί, πανθαμάρτητοι" ῥυσθείητε, τέκνα, ἀπὸ τούτων
ἁπάντων.

, \ A » a

VI. “Opa μή τις σε πλανήσῃ ἀπὸ ταύτης τῆς ὁδοῦ τῆς

a 2 \ \ a / > \ \
διδαχῆς, ἐπεὶ παρεκτὸς Θεοῦ ce διδάσκει. 2, εἰ μὲν yap
δύνασαι βαστάσαι ὅλον τὸν ζυγὸν τοῦ Κυρίου, τέλειος ἔσῃ;
εἰ δ᾽ οὐ δύνασαι, ὃ δύνῃ τοῦτο ποίει.

3. Περὶ δὲ τῆς βρώσεως, ὃ δύνασαι βάστασον᾽ ἀπὸ δὲ
τοῦ εἰδωλοθύτου λίαν πρόσεχε' λατρεία γάρ ἐστιν θεῶν
νεκρῶν.

VII. Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε' ταῦτα
πάντα προειπόντες βαπτίσατε εἰς τὸ ὀνομὰ Toy Tlatpdc kal
toy ΥἹΟΥ͂ Kal toy drioy Πνεύματος ἐν ὕδατι ζῶντι. 2. ἐὰν
δὲ μὴ ἔχῃς ὕδωρ ζῶν, εἰς ἄλλο ὕδωρ βάπτισον᾽ εἰ δ᾽ οὐ
ὃ ΡῚ A 5] 4 “ 3; \ δὲ ᾿ \ δ
ύνασαι ἐν ψυχρῷ, ἐν θερμῷ. 3. ἐὰν δὲ ἀμφότερα μὴ ἔχῃς,
ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ εἰς ὄνομα Ἰ]ατρὸς καὶ
Ὑἱοῦ καὶ ἁγίου ἹΪνεύματος. 4. πρὸ δὲ τοῦ βαπτίσματος

, ε / Ai 4 / \ Μ
προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες
ἄλλοι δύνανται. κελεύεις δὲ νηστεῦσαι τὸν βαπτιζόμενον
πρὸ μιᾶς ἢ δύο.

VIII. Al dé νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τών ὑπο-

x] OF THE APOSTLES. 221

κριτῶν νηστεύουσι yap δευτέρᾳ σαββάτων καὶ πέμπτῃ;
ὑμεῖς δὲ νηστεύσατε τετράδα καὶ παρασκευήν. 2. μηδὲ προσ-
εὐχεσθε Gc οἱ ὑποκριταί, ἀλλ᾽ ὡς ἐκέλευσεν ὁ Κύριος ἐν τῷ S, Matt.
εὐαγγελίῳ αὐτοῦ, οὕτως mpoceyyecbe’ Πάτερ ἡμῶν 6 ἐν τῷ bavi
OYPAN®, ἁγιδοθήτω τὸ ὄνομά coy, ἐλθέτω H BaciAeia Coy, FENH- ἣν ἔν
θήτω τὸ θέλημά COY ὡς ἐν οὐρανῷ Kal ἐπὶ PAC’ τὸν ἄρτον Xi. 2—4.
ἡμῶν τὸν €TTIOYCION δὸς ἡμῖν CHMEPON, Kal ἄφες ἡμῖν THN
OEIAHN ἡμῶν ὡς Kal ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν,

1 ¢€aAa c

Kal MH €ICENEPKHC HMAC εἰς TIEIPACMON, ἀλλὰ P¥cal ἡμᾶς ἀπὸ τοῦ
n ¢ a 3 \ ε fi \ e / > \ 3A
πονηροῦ" OTL σοῦ ἐστὶν ἡ δύναμις καὶ ἡ δόξα eis τοὺς αἰῶνας.
3. τρὶς τῆς ἡμέρας οὕτω προσεύχεσθε.
lal 3
IX. Περὶ δὲ τῆς εὐχαριστίας, οὕτω εὐχαριστήσατε'
/ 3 A !
2. πρῶτον περὶ τοῦ ποτηρίου: Evyapictrotpév σοι, ἸΤάτερῤ
ς a ς \ aA ¢ 7 > f A Lo ra) , e
ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλου Δαυεὶδ τοῦ παιδός σου, ἧς
> v7 c A b fal aA f Σ \ ς / ’
ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδὸς σου σοὶ ἡ δόξα εἰς
τοὺς αἰῶνας. 3. περὶ δὲ τοῦ κλάσματος" Εὐχαριστοῦμέν
ς A ς A a
cot, Ἰ]άτερ ἡμῶν, ὑπὲρ τῆς ζωῆς Kal γνώσεως, ἧς ἐγνώρισας
ἐς ΒΟ n ei Be g ΧΩ ᾽ \ 2A
ἡμῖν διὰ ᾿Ιησοῦ τοῦ παιδός σου σοὶ ἡ δόξα eis τοὺς aidvas.
4. ὥσπερ ἦν τοῦτο τὸ κλάσμα διεσκορπισμένον ἐπάνω τῶν
ὀρέων καὶ συνωχθὲν ἐγένετο ἕν, οὕτω συναχθήτω σου ἡ
ἐκκλησία ἀπὸ τῶν περάτων τῆς γῆς εἰς τὴν σὴν βασιλείαν'
a ς / ς ’ 3 nr Ὁ
ὅτι σοῦ ἐστὶν ἡ δόξα καὶ ἡ δύναμις διὰ ᾿Τησοῦ Χριστοῦ εἰς
\ 2A \ \ ͵ \ ͵ > A a
τοὺς αἰῶνας. 5. μηδεὶς δὲ φαγέτω μηδὲ πιέτω ἀπὸ τῆς
ς “ ᾽
εὐχαριστίας ὑμῶν, ἀλλ᾽ οἱ βαπτισθέντες εἰς ὄνομα Κυρίου.
/ “An
καὶ yap περὶ τούτου εἴρηκεν ὁ Κύριος" MH λῶτε τὸ ἅγιον S. Matt.
a vii. 6.
τοῖς KYCI.
X. Mera δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστήσατε᾽
3 la) / / [4 ς \ a ¢ / > / /
2. Εὐχαριστοῦμέν σοι, drep ἅγιε, ὑπὲρ τοῦ ἁγίου ὀνόματός
σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡμῶν, καὶ ὑπὲρ τῆς
3 -
γνώσεως καὶ πίστεως καὶ ἀθανασίας, ἧς ἐγνώρισας ἡμῖν διὰ
3 a a / 2 \ ς , > 7A f
Ἰησοῦ τοῦ παιδός σου σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. 3. σύ,
δέσποτα παντοκράτορ, ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀνόμα-

vill. 2 γενηθήτω] conj. Bryennios; γεννηθήτω Ms. ix. 4 τὸ] insert
Gebhardt after τοῦτο. x. 2 ἡμῶν] conj. Bryennios; ὑμῶν Ms.

Xxiv. 21,

1 Cor, xvi.
22.

222 THE TEACHING (x

f / \ \ 4 n 5 / ?
Tos σου, τροφήν τε Kal ποτὸν ἔδωκας τοῖς ἀνθρώποις εἰς
ἀπόλαυσιν ἵνα σοι εὐχαριστήσωσιν, ἡμῖν δὲ ἐχαρίσω πνευ-

Ν Ν \ \ \ \ 2 9 ὃ \ ἴω ὃ t
ματικὴν τροφὴν καὶ ποτὸν καὶ ζωὴν αἰώνιον διὰ τοῦ παιδός
σου. 4. πρὸ πάντων εὐχαριστοῦμέν σοι ὅτι δυνατὸς εἶ σύ"

\ ς / ? Ν 7A , ἢ tal >
σοὶ ἡ δόξα eis τοὺς αἰῶνας. 5. μνήσθητι, Κύριε, τῆς ἐκ-
κλησίας σου τοῦ ῥύσασθαι αὐτὴν ἀπὸ παντὸς πονηροῦ καὶ
τελειῶοδλι αὐτὴν ἐν TH ἀγάπη σου, καὶ CYNAZON αὐτὴν ἀπὸ
τῶν TECCAPWN ἀνέμων, τὴν ἁγιασθεῖσαν εἰς τὴν σὴν βασι-
Ἂ / « ε ! 3 a, ἢ “ > \ ς ὃ / \ ς

εἰαν, ἣν ἡτοίμασας αὐτῇ ὅτι σοῦ ἐστὶν ἡ δύναμις καὶ ἡ
δόξα εἰς τοὺς αἰῶνας. 6. ἐλθέτω χάρις καὶ παρελθέτω 6

᾿ - ¢ \ a A , " “arr, -
κόσμος οὗτος. ὡσαννὰ τῷ θεῷ Δαυείδ. εἴ τις ἅγιός ἐστιν,
ἐρχέσθω" εἴ τις οὐκ ἐστί, μετανοείτω. μὸρὰν ἀθά. ἀμήν.

lal \ / 5 / 9 nr ¢/ /
7. τοῖς δὲ προφήταις ἐπιτρέπετε εὐχαριστεῖν ὅσα θέλουσιν.
ΧΙ. Ὃς av οὖν ἐλθὼν διδάξῃ ὑμᾶς ταῦτα πάντα τὰ
προειρημένα, δέξασθε αὐτόν 2. ἐὰν δὲ αὐτὸς ὁ διδάσκων
στραφεὶς διδάσκῃ ἄλλην διδαχὴν εἰς τὸ καταλῦσαι, μὴ αὐτοῦ
ἀκούσητε εἰς δὲ τὸ προσθεῖναι δικαιοσύνην καὶ γνῶσιν
Κυρίου, δέξασθε αὐτὸν ὡς Κύριον. 3. Περὶ δὲ τῶν ἀπο-
/ \ n \ \ 60 [οἱ > Ι dA
στόλων Kal προφητῶν κατὰ TO δόγμα τοῦ εὐαγγελίου οὕτως
ποιήσατε. 4. πᾶς δὲ ἀπόστολος ἐρχόμενος πρὸς ὑμᾶς
Ἢ ς U x ; 3 a \ > IESE yee / 4 2a
δεχθήτω ws Κύριος" 5. ov μενεῖ δὲ εἰ μὴ ἡμέραν piav' ἐὰν
A \
δὲ ἡ χρεία, καὶ τὴν addnv’ τρεῖς δὲ ἐὰν μείνῃ, ψευδοπρο-
φήτης ἐστίν 6. ἐξερχόμενος δὲ ὁ ἀπόστολος μηδὲν λαμ-
, > \ oo» Ψ : > aA, 9A eek ; 5.,α
βανέτω εἰ μὴ ἄρτον, ἕως οὗ αὐλισθῇ᾽ ἐὰν δὲ ἀργύριον αἰτῇ,
ψευδοπροφήτης ἐστί. 7. καὶ πάντα προφήτην λαλοῦντα ἐν
πνεύματι οὐ πειράσετε οὐδὲ διακρινεῖτε' πᾶσα γὰρ ἁμαρτία

9 ͵ [4 mw Pst. ς , ϑ 5 , 3 A
ἀφεθήσεται, αὕτη δὲ ἡ ἁμαρτία οὐκ ἀφεθήσεται. 8. οὐ πᾶς

σα ὁ A ΕΣ “ 3 b] | ae Be 5», \
δὲ ὁ λαλῶν ἐν πνεύματι προφήτης ἐστίν, ἀλλ᾽ ἐὰν ἔχῃ τοὺς

/ / 3 \ 3 A 7 / ¢
τρίπους Κυρίου. “Amo οὖν τῶν τρόπων γνωσθήσεται ὁ

lal “
ψευδοπροφήτης καὶ ὁ προφήτης. 9. καὶ πᾶς προφήτης
ς / / 3 / ’ ͵ 5» 53 » lal > \
ὁρίζων τράπεζαν ἐν πνεύματι ov φάγεται ἀπ᾽ αὐτῆς" εἰ δὲ
μήγε, ψευδοπροφήτης ἐστίν. 10. πᾶς δὲ προφήτης διδά-

x. 4 σοὶ] insert Harnack after σύ. xi. 5 εἰ μὴ] insert
Harnack. 9 ὁρίζων} conj. Bryennios; ὁ pigwy Ms.

xiv] ᾿ς OF THE APOSTLES. 223

σκων τὴν ἀλήθειαν εἰ ἃ διδάσκει οὐ ποιεῖ, ψευδοπροφήτης
ἐστίν. 11. πᾶς δὲ προφήτης δεδοκιμασμένος ἀληθινὸς ποιῶν
εἰς μυστήριον κοσμικὸν ἐκκλησίας, μὴ διδάσκων δὲ ποιεῖν
a > \ a ’ , 949 € A \ We \. »

ὅσα αὐτὸς ποιεῖ, ov κριθήσεται ἐφ᾽ vay? μετὰ Θεοῦ yap ἔχει
τὴν κρίσιν: ὡσαύτως γὰρ ἐποίησαν καὶ οἱ ἀρχαῖοι προφῆται.

“Ὁ > ἃ Vv 5 , / » / ἂν Ul

12. ὃς δ᾽ ἂν εἴπη ἐν πνεύματι" Ads μοι ἀργύρια ἢ ἕτερά τινα,
᾽ 9 / ’ fal ba: \ \ ες «ς / +
οὐκ ἀκούσεσθε αὐτοῦ: ἐὰν δὲ περὶ ἄλλων ὑστερούντων εἴπη

δοῦναι, μηδεὶς αὐτὸν κρινέτω.

XII. Πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνόματι Kypioy δεχθήτω" Ps. cxviii.
ΝΜ Ν ᾿] \ / / \ [4 (cxvii) 26.
ἔπειτα δὲ δοκιμάσαντες αὐτὸν γνώσεσθε. σύνεσιν yap ἕξετε ς΄. Matt.

\ \ 39 D ies fee poses € 9 t Xxi. QO.
δεξιὰν Kai ἀριστεράν. 2. εἰ μὲν παρόδιός ἐστιν 6 ἐρχόμενος, S. te

A 3 a ἢ / a 5 al \ \ e Ὁ > \ ~
βοηθεῖτε αὐτῷ ὅσον δύνασθε: ov μενεῖ δὲ πρὸς ὑμᾶς εἰ μὴ hi
. Luke

ἃ Ae yee \ eo 9 2 » O\ , : A Cia ὰ
δύο ἢ τρεῖς ἡμέρας, ἐὰν ἦ ἀνάγκη. 3. εἰ δὲ θέλει πρὸς ὑμᾶς xix. 38.
καθῆσθαι, τεχνίτης ὦν, ἐργαζέσθω καὶ φαγέτω. 4. εἰ δὲ οὐκ
ἔχει τέχνην, κατὰ τὴν σύνεσιν ὑμῶν προνοήσατε, πῶς μὴ
ἀργὸς μεθ᾽ ὑμῶν ζήσεται Χριστιανός. 5. εἰ δ᾽ οὐ θέλει οὕτω
ποιεῖν, χριστέμπορός ἐστιν᾽ προσέχετε ἀπὸ τῶν τοιούτων.

XIII. Πᾶς δὲ προφήτης ἀληθινὸς θέλων καθῆσθαι πρὸς
ὑμᾶς ἄξιός ἐστιν τῆς τροφῆς aytof. 2. ὡσαύτως διδάσκαλος 8. Matt.

>» c ~ ~ Xe 10.
ἀληθινός ἐστιν ἄξιος Kal αὐτός, ὥσπερ ὁ ἐργάτης, τῆς τροφῆς 7 ᾿
ὀὐτοῦ. 3. πᾶσαν οὖν ἀπαρχὴν γεννημάτων ληνοῦ καὶ ἅλω-
νος, βοῶν τε καὶ προβάτων λαβὼν δώσεις τὴν ἀπαρχὴν τοῖς
προφήταις" αὐτοὶ γάρ εἰσιν οἱ ἀρχιερεῖς ὑμῶν. 4. ἐὰν δὲ μὴ
ἔχητε προφήτην, δότε τοῖς πτωχοῖς. 5. ἐὰν σιτίαν ποιῇς,
τὴν ἀπαρχὴν λαβὼν δὸς κατὰ τὴν ἐντολήν. 6. ὡσαύτως
κεράμιον οἴνου ἢ ἐλαίου ἀνοίξας τὴν ἀπαρχὴν λαβὼν δὸς
τοῖς προφήταις 7. ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ παντὸς

͵ \ \ > / [ὦ wv / \ \ \
κτήματος λαβὼν τὴν ἀπαρχήν, ws av σοι δόξῃ, δὸς κατὰ τὴν
ἐντολήν.

XIV. Κατὰ κυριακὴν δὲ Κυρίου συναχθέντες κλάσατε
ἄρτον καὶ εὐχαριστήσατε προεξομολογησάμενοι τὰ παρα-
πτώματα ὑμῶν, ὅπως καθαρὰ ἡ θυσία ὑμῶν ἧ. 2. πᾶς δὲ

xil. 1 ἕξετε] conj. Bryennios; ἕξεται MS. _— xiv. 1 προεξομολογησάμενοι] conj.
Hilgenfeld ; προσεξομολογησάμενοι MS, ὑμῶν sec.] conj. Bryennios ; ἡμῶν Ms.

Mal. i. 11,
I4-

S. Matt.
XXV. 13.
Sy Luke
xii. 35, 40.

S. Matt.

δ᾽ ὁ τὴ δὴ ἢ
24.

S. Matt.
Xxiv. I0,

30, 24.
S. Luke

XXi. 12.

S. Matt.
XXiv. 13.

224 | THE TEACHING [xIVv

ἔχων τὴν ἀμφιβολίαν μετὰ Tod ἑταίρου αὐτοῦ μὴ συνελθέτω
ὑμῖν, ἕως οὗ διαλλαγῶσιν, ἵνα μὴ κοινωθῇ ἡ θυσία ὑμῶν.

¢ / 2 ς e a ς \ 7 ae \ ͵
3. αὕτη γάρ ἐστιν ἡ ῥηθεῖσα ὑπὸ Κυρίου" “En πὰντὶ τό-
πῷ Kal χρόνῳ προσφέρειν μοὶ θγοίὰν κἀθὰρᾶν" ὅτι BaciAeyc
μέγδο εἰμί, λέγει Κύριος, Kal τὸ ὄνομά MOY θδγμδοτὸν ἐν τοῖς
ἔθνεει.

XV. Χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ διακό-

9 7 “Ὁ 4 wv f \ > / \
vous ἀξίους τοῦ Κυρίου, ἄνδρας πραεῖς καὶ ἀφιλαργύρους καὶ
3 a \ Ἢ c A \ a
ἀληθεῖς καὶ δεδοκιμασμένους" ὑμῖν yap λειτουργοῦσι καὶ

end \ 7, A a \ , A
αὐτοὶ τὴν λειτουργίαν τῶν προφητῶν καὶ διδασκάλων:

: |
2. μὴ οὖν ὑπερίδητε αὐτούς" αὐτοὶ yap εἰσιν οἱ τετιμημένοι
¢ a \ a A \ “
ὑμῶν μετὰ τῶν προφητῶν καὶ διδασκάλων.

3. Ἔλέγχετε δὲ ἀλλήλους μὴ ἐν ὀργῇ, ἀλλ᾽ ἐν εἰρήνῃ,
ὡς ἔχετε ἐν τῷ εὐαγγελίῳ᾽ καὶ παντὶ ἀστοχοῦντι κατὰ τοῦ
ἑτέρου μηδεὶς λαλείτω μηδὲ παρ᾽ ὑμῶν ἀκουέτω, ἕως οὗ μετα-

\ 3 \ ¢ Ὁ \ \ > / \
νοήσῃ. 4. Tas δὲ εὐχὰς ὑμῶν Kal τὰς ἐλεημοσύνας καὶ
πάσας Tas πράξεις οὕτως ποιήσατε, ὡς ἔχετε ἐν τῷ εὐαγ-
γελίῳ τοῦ Κυρίου ἡμῶν.

XVI. Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν" οἱ λύχνοι ὑμῶν
MH CBECOHTWCAN, Kal al ὀσφύες ὑμῶν MH ἐκλγέοθωοδάν, ἀλλὰ
rinecOe ἕτοιμοι" oy γὰρ οἴδδτε THN pan, EN H ὁ Κύριος ἡμῶν
épyetal. 2. πυκνῶς δὲ συναχθήσεσθε ζητοῦντες τὰ ἀνήκοντα᾽
ταῖς ψυχαῖς ὑμῶν. οὐ γὰρ ὠφελήσει ὑμᾶς ὁ πᾶς χρόνος
τῆς πίστεως ὑμῶν, ἐὰν μὴ ἐν τῷ ἐσχάτῳ καιρῷ τελειωθῆτε.

3 \ Ὁ > / e / / c
3. ἐν yap Tals ἐσχάταις ἡμεραις πληθυνθήσονται ΟΙ Ψεγδο-

προφῆτδι καὶ οἱ φθορεῖς, καὶ στραφήσονται τὰ πρόβατα εἰς

λύκους, καὶ ἡ ἀγάπη στραφήσεται εἰς μῖσος" 4. αὐξανούσης
γὰρ τῆς ἀνομίας MICHCOYCIN ἀλλήλογς Kal AI@ZOYCIN Kal πὰρὰ-
, 1 ’ ’ ε \ ε e\ lal A
AWCOYCI. Kal τότε PANHCETAl ὁ κοσμοπλανὴς ὡς υἱὸς Θεοῦ καὶ
ποιήςει οημεῖδ KAI TépaTa, καὶ ἡ γῆ παραδοθήσεται εἰς χεῖρας
2 - / . 7 aA +1O/ / > 7A
αὐτοῦ, καὶ ποιήσει ἀθέμιτα, ἃ οὐδέποτε γέγονεν ἐξ αἰῶνος.
5. τότε ἥξει ἡ κτίσις τῶν ἀνθρώπων εἰς τὴν πύρωσιν τῆς
δοκιμασίας, καὶ σκανδαλισθήσονται πολλοὶ καὶ ἀπολοῦνται,
οἱ δὲ ὑπομείναντες ἐν τῇ πίστει αὐτῶν COOHCONTAI ὑπ᾽ αὐτοῦ

XVI] OF THE APOSTLES. 225

τοῦ καταθέματος. 6. Kal τότε PAaNHceTAl TA CHMEIA τῆς ἄλη- S. Matt.
θείας" πρῶτον σημεῖον ἐκπετάσεως ἐν οὐρανῷ, εἶτα σημεῖον >

φωνῆς σάλπιγγος, καὶ τὸ τρίτον ἀνάστασις νεκρῶν᾽ οὐ πάν-

των δέ, ἀλλ᾽ ὡς ἐρρέθη: Ἥξει ὁ Κύριος καὶ πᾶντες οἱ ἅγιοι μετ᾽ Zech. xiv.
δ τοῦ. 7. τότε dyetal 6 κόσμος τὸν Κύριον épydmenon ἐπάνω & ate.

τῶν νεφελῶν τοῦ OYPANOY. XXIV. 30.

DOCTRINA APOSTOLORUM.

Viae duae sunt in seculo, vitae et mortis, lucis et tene-
brarum. In his constituti sunt angeli duo, unus aequi-
tatis, alter iniquitatis. Distantia autem magna est duarum
viarum. Via ergo vitae haec est: Primo 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 moe-
chaberis, non homicidium facies, non falsum testimonium
dices, non puerum violaveris, non fornicaveris, non ‘male-
facies, non medicamenta mala facies ; non occides filium in
abortum, nec natum succides. Non concupisces quidquam
de re proximi tui. Non perjurabis, non male loqueris, non
eris memor malorum factorum. Non eris duplex in con-
silium dandum, neque bilinguis; tendiculum enim mortis
est lingua. Non erit verbum tuum vacuum nec mendax.
Non eris cupidus, nec avarus, nec rapax, nec *adulator
nec... (the MS here breaks off.)

1 malefacies] maofacies MS. 2 adulator] adolator Ms.

AP. FATH. 15

συ ὦ ΨΥ
ὌΝ» τω» ᾿

a ee
:
a pee).
take
’ wy

ae ie Pt Ve
yey

Ue a are ΔΊ ἡ {νι t
ESE (i, Seta
Rare ete δι

igs Ve

wi AL mb
“εν " a]
ἫΝ

;
tt
ἣν

i‘

4 + os
τὴ κα

Ἢ he.

TRANSLATION

ΤῊ OF THE

TEACHING OF THE APOSTLES.

j
s .-
-
ν
.
‘ ee , >)
Ἶ
4
+ Pea }
: ΟἿ
+ . re
: aa ' :
t;
y ᾿ Ἃ 4 &
BY ne Ge :
We. ᾿ς
we λ τὰ ‘ \ a ᾿ ν 1
ea ϊ ᾿

a
ἊΝ
tt \

j bam
+ ea
SS Re ets
$ a
PAD Ne oral
om
fer

THE TEACHING OF THE LORD TO THE GENTILES
BY THE TWELVE APOSTLES.

I. HERE are two ways, one of life and one of death, and there
is a great difference between the two ways. Zhe way of life is
this. First of all, thou shalt love the God that made thee ; secondly, shy
neighbour as thyself. And all things whatsoever thou wouldest not have
befal thyself, neither do thou unto another. Now of these words the
doctrine is this. Bless them that curse you, and pray for your enemies
and fast for them that persecute you; for what thank is tt, if ye love them
that love you? Do not even the Gentiles the same? But do ye love them
that hate you, and ye shall not have an enemy. Abstain thou from
fleshly and bodily lusts. Jf any man give thee a blow on thy right cheek,
turn to him the other also, and thou shalt be perfect; ¢f a man impress
thee to go with him one mile, go with him twain; if a man take away thy
cloak, give him thy coat also; if a man take away from thee that which is
thine own, ask it not back, for neither art thou able, Zo every man that
asketh of thee give, and ask not back; for the Father desireth that gifts
be given to all from His own bounties. Blessed is he that giveth
according to the commandment; for he is guiltless. Woe to him that
receiveth ; for, if a man receiveth having need, he is guiltless; but he
that hath no need shall give satisfaction why and wherefore he received;
and being put in confinement he shall be examined concerning the
deeds that he hath done, and he shall not come out thence until he hath
given back the last farthing. Yea, as touching this also it is said; Ze¢
thine alms sweat into thine hands, until thou shalt have learnt to whom to
gle.
| 2. And this is the second commandment of the teaching. Zhou
shalt do no murder, thou shalt not commit adultery, thou shalt not corrupt
boys, thou shalt not commit fornication, thou shalt not steal, thou shalt

230 THE TEACHING

not deal in magic, thou shalt do no sorcery, thou shalt not murder a
child by abortion nor kill them when born, ¢hou shalt not covet thy
neighbour's goods, thou shalt not perjure thyself, thou shalt not bear false
witness, thou shalt not speak evil, thou shalt not cherish a grudge, thou
shalt not be double-minded nor double-tongued ; for the double tongue
is a snare of death. Thy word shall not be false or empty, but ful-
filled by action. Thou shalt not be avaricious nor a plunderer nor a
hypocrite nor ill-tempered nor proud. Thou shalt not entertain an evil
design against thy neighbour. Zhou shalt not hate any man, but some
thou shalt reprove, and for others thou shalt pray, and others thou shalt
Jove more than thy life. 4

3. My child, flee from every evil and everything that resembleth it.
Be not angry, for anger leadeth to murder, nor jealous nor contentious
nor wrathful; for of all these things murders are engendered. My child,
be not lustful, for lust leadeth to fornication, neither foul-speaking
neither with uplifted eyes; for of all these things adulteries are en-
gendered. My child, de no dealer in omens, since it leads to idolatry,
nor an enchanter nor an astrologer nor a magician, neither be willing to
look at them; for from all these things idolatry is engendered. My
child, be not a liar, since lying leads to theft, neither avaricious neither
vainglorious; for from all these things thefts are engendered. My
child, be not a murmurer, since it leadeth to blasphemy, neither self-
willed neither a thinker of evil thoughts; for from all these things
blasphemies are engendered. But be meek, since the meek shall inherit
the earth. Be long-suffering and pitiful and guileless and guze¢ and
kindly and always fearing the words which thou hast heard. Thou
shalt not exalt thyself, neither shalt thou admit boldness into thy soul.
Thy soul shall not cleave together with the lofty, but with the righteous
and humble shalt thou walk. The accidents that befal thee thou shalt
receive as good, knowing that nothing is done without God.

4. My child, thou shalt remember him that speaketh unto thee the
word of God night and day, and shalt honour him as the Lord; for
whencesoever the Lordship speaketh, there is the Lord. Moreover
thou shalt seek out day by day the persons of the saints, that thou
mayest find rest in their words. Thou shalt not make a schism, but
thou shalt pacify them that contend ; thou shalt judge righteously, thou
shalt not make a difference in a person to reprove him for transgres-
sions. Thou shalt not doubt whether a thing shall be or not be.

Be not thou found holding out thy hands to receive, but drawing them

OF THE APOSTLES. 231

in as to giving. If thou hast ought passing through thy hands, thou
shalt give a ransom for thy sins. Thou shalt not hesitate to give, neither
shalt thou murmur when giving; for thou shalt know who is the good
paymaster of thy reward. Thou shalt not turn away from him that is
in want, but shalt make thy brother partaker in all things, and shalt not
say that anything ἐς thine own. For if ye are fellow-partakers in that
which is imperishable, how much rather in the things which are perish-
able?

Thou shalt not withhold thy hand from thy son or from thy daughter,
but from their youth thou shalt teach them the fear of God. Thou
shalt not command thy bondservant or thine handmaid in thy bitterness,
who trust in the same God as thyself, lest haply they should cease to
fear the God who is over both of you; for He cometh, not to call men
with respect of persons, but He cometh to those whom the Spirit hath
prepared. But ye, servants, shall be subject unto your masters, as to a
type of God, in shame and fear.

Thou shalt hate all hypocrisy, and everything that is not pleasing to
the Lord. Thou shalt never forsake the commandments of the Lord;
but shalt keep those things which thou hast received, neither adding to
them nor taking away from them. In church thou shalt confess thy
transgressions, and shalt not betake thyself to prayer with an evil
conscience. This is the way of life.

5. But the way of death is this. First of all, it is evil and full of a
curse ; murders, adulteries, lusts, fornications, thefts, idolatries, magical
arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness
of heart, treachery, pride, malice, stubbornness, covetousness, foul-
speaking, jealousy, boldness, exaltation, boastfulness; persecutors of
good men, hating truth, loving a lie, not perceiving the reward of
righteousness, not cleaving to the good nor to righteous judgment,
wakeful not for that which is good but for that which is evil;
from whom gentleness and forbearance stand aloof; loving vain things,
pursuing a recompense, not pitying the poor man, not toiling for
him that is oppressed with toil, not recognizing Him that made
them, murderers of children, corrupters of the creatures of God, turning
away from him that is in want, oppressing him that is afflicted, advocates
of the wealthy, unjust judges of the poor, altogether sinful. May ye
be delivered, my children, from all these things.

6. See lest any man lead you astray from this way of righteousness,
for he teacheth thee apart from God. For if thou art able to bear the

232 _ THE TEACHING

whole yoke of the Lord, thou shalt be perfect ; but if thou art not able,
do that which thou art able.

But concerning eating, bear that which thou art able; yet abstain
by all means from meat sacrificed to idols; for it is the worship of
dead gods.

7, But concerning baptism, thus shall ye baptize. Having first
recited all these things, baptize 7” the name of the Father and of the Son
and of the Holy Spirit in living (running) water. But if thou hast not
living water, then baptize in other water; and if thou art not able in
cold, then in warm. But if thou hast neither, then pour water on the
head thrice in the name of the Father and of the Son and of the Holy
Spirit. But before the baptism let him that baptizeth and him that is
baptized fast, and any others also who are able; and thou shalt order
him that is baptized to fast a day or two before.

8. And let not your fastings be with the hypocrites, for they fast on
the second and the fifth day of the week; but do ye keep your fast on
the fourth and on the preparation (the sixth) day. Neither pray ye
as the hypocrites, but as the Lord commanded in His Gospel, thus pray
ye: Our Father, which art in heaven, hallowed be Thy name; Thy
kingdom come; Thy will be done, as in heaven, so also on earth; give us
this day our daily bread ; and forgive us our debt, as we also forgive our
debtors ; and lead us not into temptation, but deliver us from the evil one;
for Thine is the power and the glory for ever and ever. Three times in
the day pray ye so.

9. But as touching the eucharistic thanksgiving give ye thanks
thus. First, as regards the cup: We give Thee thanks, O our Father,
for the holy vine of Thy son David, which Thou madest known
unto us through Thy Son Jesus; Thine is the glory for ever and ever.
Then as regards the broken bread: We give Thee thanks, O our
Father, for the life and knowledge which Thou didst make known unto
us through Thy Son Jesus; Thine is the glory for ever and ever. As
this broken bread was scattered upon the mountains and being gathered
together became one, so may Thy Church be gathered together from
the ends of the earth into Thy kingdom ; for Thine is the glory and the
power through Jesus Christ for ever and ever. But let no one eat or
drink of this eucharistic thanksgiving, but they that have been baptized
into the name of the Lord; for concerning this also the Lord hath said:
Give not that which ts holy to the dogs.

10. And after ye are satisfied thus give ye thanks: We give Thee

OF THE APOSTLES. 233

thanks, Holy Father, for Thy holy name, which Thou hast made to
tabernacle in our ‘hearts, and for the knowledge and faith and im-
mortality, which Thou hast made known unto us through Thy Son
Jesus; Thine is the glory for ever and ever. Thou, Almighty Master,
didst create all things for Thy name’s sake, and didst give food
and drink unto men for enjoyment, that they might render thanks
to Thee; but didst bestow upon us spiritual food and drink and
eternal life through Thy Son. Before all things we give Thee thanks
that Thou art powerful; Thine is the glory for ever and ever. Re-
member, Lord, Thy Church to deliver it from all evil and to perfect it
in Thy love; and gather it together from the four winds—even the Church
which has been sanctified—into Thy kingdom which Thou hast pre-
pared for it; for Thine is the power and the glory for ever and ever.
May grace come and may this world pass away. Hosanna to the
God of David. If any man is holy, let him come; if any man is
not, let him repent. Maran Atha. Amen.

But permit the prophets to offer thanksgiving as much as they
desire.

11. Whosoever therefore shall come and teach you all these things
that have been said before, receive him; but if the teacher himself be
perverted and teach a different doctrine to the destruction thereof,
hear him not; but if to the increase of righteousness and the know-
ledge of the Lord, receive him as the Lord. |

But concerning the apostles and prophets, so do ye according to the
ordinance of the Gospel. Let every apostle, when he cometh to you,
be received as the Lord; but he shall not abide more than a single
day, or if there be need, a second likewise; but if he abide three days,
he is a false prophet. And when he departeth let the apostle receive
nothing save bread, until he findeth shelter; but if he ask money, he is
a false prophet. And any prophet speaking in the Spirit ye shall not
try neither discern; for every sin shall be forgiven, but this sin shall
not be forgiven. Yet not every one that speaketh in the Spirit is a
prophet, but only if he have the ways of the Lord. From his ways
therefore the false prophet and the prophet shall be recognized. And
no prophet when he ordereth a table in the Spirit shall eat of it;
otherwise he is a false prophet. And every prophet teaching the truth,
if he doeth not what he teacheth, is a false prophet. And every
prophet approved and found true, if he doeth ought as an outward
mystery typical of the Church, and yet teacheth you not to do all that

234 THE TEACHING

he himself doeth, shall not be judged before you; he hath his judg-
ment in the presence of God; for in like manner also did the prophets
of old time. And whosoever shall say in the Spirit, Give me silver or
anything else, ye shall not listen to him; but if he tell you to give on
behalf of others that are in want, let no man judge him.

12. But let every one ¢hat cometh in the name of the Lord be
received ; and then when ye have tested him ye shall know him, for
ye shall have understanding on the right hand and on the left. If the
comer is a traveller, assist him, so far as ye are able; but he shall
not stay with you more than two or three days, if it be necessary.
But if he wishes to settle with you, being a craftsman, let him work
for and eat his bread. But if he has no craft, according to your
wisdom provide how he shall live as a Christian among you, but not
in idleness. If he will not do this, he is trafficking upon Christ.
Beware of such men.

13. But every true prophet desiring to settle among you zs worthy
of his food, In like manner a true teacher 7s also worthy, like the work-
man, of his food. Every firstfruit then of the produce of the wine-vat
and of the threshing-floor, of thy oxen and of thy sheep, thou shalt
take and give as the firstfruit to the prophets; for they are your
chief-priests. But if ye have not a prophet, give them to the poor:
If thou makest bread, take the firstfruit and give according to the
commandment. In like manner, when thou openest a jar of wine or
of oil, take the firstfruit and give to the prophets; yea and of money
and raiment and every possession take the firstfruit, as shall seem
good to thee, and give according to the commandment.

14. And on the Lord’s own day gather yourselves together and
break bread and give thanks, first confessing your transgressions, that
your sacrifice may be pure. And let no man, having his dispute with
his fellow, join your assembly until they have been reconciled, that
your sacrifice may not be defiled; for this sacrifice it is that was
spoken of by the Lord; Ju every place and at every time offer Me a pure
sacrifice; for 7 am a great king, saith the Lord, and My name is
wonderful among thé nations.

15. Appoint for yourselves therefore bishops and deacons worthy
of the Lord, men who are meek and not lovers of money, and true and
approved ;for unto you they also perform the service of the prophets
and teachers. Therefore despise them not; for they are your honour-
able men along with the prophets and teachers.

OF THE APOSTLES. 235

And reprove one another, not in anger but in peace, as ye find in
the Gospel; and let no one speak to any that has gone wrong towards
his neighbour, neither let him hear a word from you, until he repent.
But your prayers and your almsgivings and all your deeds so do ye as
ye find it in the Gospel of our Lord.

16. Be watchful for your life; Zt your lamps not be quenched and
your loins not ungirded, but be ye ready; for ye know not the hour in
which our Lord cometh. And ye shall gather yourselves together fre-
quently, seeking what is fitting for your souls; for the whole time of
your faith shall not profit you, if ye be not perfected at the last
season. For in the last days he false prophets and corrupters shall be
multiplied, and the sheep shall be turned into wolves, and love shall be
turned into hate. For as lawlessness increaseth, they shall hate one
another and shall persecute and betray. And then the world-deceiver
shall appear as a son of God; and shall work signs and wonders, and
the earth shall be delivered into his hands; and he shall do unholy things,
which have never been since the world began. Then all created man-
kind shall come to the fire of testing, and many shall be offended
and perish; dut they that endure in their faith shall be saved by the
Curse Himself. And then shall the signs of the truth appear; first a
sign of a rift in the heaven, then a sign of a voice of a trumpet, and
thirdly a resurrection of the dead; yet not of all, but as it was said:
The Lord shall come and all His saints with Him. Then shall the
world see the Lord coming upon the clouds of heaven.

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THE EPISTLE OF BARNABAS.

HE Epistle which bears the name of Barnabas stands alone in the

literature of the early Church. The writer is an uncompromising
antagonist of Judaism, but beyond this antagonism he has nothing in
common with the Antijudaic heresies of the second century. Unlike
Marcion, he postulates no opposition between the Old Testament and
the New. On the contrary he sees Christianity everywhere in the
Lawgiver and the Prophets, and treats them with a degree of respect
which would have satisfied the most devout rabbi. He quotes them
profusely as authoritative. Only he accuses the Jews of misunder-
standing them from beginning to end, and intimates that the ordinances
of circumcision, of the sabbath, of the distinctions of meats clean and
unclean, were never intended to be literally observed, but had through-
out a spiritual and mystical significance.

Who then was the writer of this Epistle? At the close of the second
century Clement of Alexandria quotes it frequently, and ascribes it to
the ‘Apostle,’ or the ‘Prophet Barnabas,’ identifying the author with
‘Barnabas who himself also preached with the Apostle’ (i.e. St Paul) ‘in
the ministry of the Gentiles.’ Yet elsewhere he does not hesitate to
criticize the work, and clearly therefore did not regard it as final and
authoritative. A few years later, Origen cites the Epistle with the intro-
ductory words, ‘It is written in the catholic (1.6. general) Epistle of
Barnabas.’ The earliest notices however are confined to the Alexandrian
fathers, and the presumption is that it was written in Alexandria itself.

It will be observed that the writer nowhere claims to be the Apostle
Barnabas; indeed his language is such as to suggest that he was wholly
unconnected with the Apostles. The work therefore is in no sense
apocryphal, if by apocryphal we mean fictitious. How the name of
Barnabas came to be associated with it, it is impossible to say. An
early tradition, or fiction, represents Barnabas as residing at Alexandria;

240 THE EPISTLE OF BARNABAS.

but this story might have been the consequence, rather than the cause, of
the name attached to the letter. Possibly its author was some unknown
namesake of the ‘Son of Consolation.’

That Alexandria, the place of its earliest reception, was also the place
of its birth, is borne out by the internal evidence of style and inter-
pretation, which is Alexandrian throughout. The picture too which it
presents of feuds between Jews and Christians is in keeping with the
state of the population of that city, the various elements of which were
continually in conflict. But the problem of the date is a more difficult
one. The Epistle was certainly written after the first destruction of
Jerusalem under Titus, to which it alludes; but, had it been composed
after the war under Hadrian ending in the second devastation, it could
hardly have failed to refer to that event. The possible limits therefore
are A.D. 70 and A.D. 132. But within this period of sixty years the most
various dates have been assigned to it. The conclusion depends
mainly on the interpretation put upon two passages which treat of
quotations from the prophets. (1) The first is in § 4, where Daniel
vii. 7 sq is quoted as illustrating the great scandal or offence which,
according to the writer, is at hand. The date will depend on the
interpretation put upon the ‘three kings in one’ (τρεῖς ὑφ᾽ ἕν τῶν βασι-
λέων), or ‘three great horns in one’ (ὑφ᾽ ἐν τρία τῶν μεγάλων κεράτων)
and ‘the little excrescence’ or ‘offshoot horn’ (μικρὸν κέρας παραφυά-
Siov). And here no theory yet propounded appears quite satisfactory.
Weizsacker, who dates the Epistle in Vespasian’s reign (A.D. 70—79),
is compelled to consider that emperor as at once one of the great horns
and the little horn; Hilgenfeld, who places it under Nerva (A.D. 96—
98), arbitrarily omits Julius and Vitellius from the list of Ceesars, that
he may make Domitian the tenth king; while both alike fail to re-
cognize in Daniel’s little horn a prophecy of Antichrist and there-
fore a persecuting emperor. Volkmar’s date (a.D. 119—132), besides
other. serious objections, depends upon the enumeration of the three
kings over and above the ten, whereas the language suggests that
they were in some sense comprised within the ten. The solution, which
follows, and which we are disposed to adopt provisionally, has not, we
believe, been offered before. We enumerate the ten Czesars in their
natural sequence, with Weizsicker, and arrive at Vespasian as the tenth.
We regard the three Flavii as the three kings destined to be humiliated,
with Hilgenfeld. We do not however with him contemplate them as
three separate emperors, but explain the language as referring to the as-

THE EPISTLE OF BARNABAS. 241

sociation with himself by Vespasian of his two sons Titus and Domitian
in the exercise of supreme power. So close a connexion of three in one
was never seen in the history of the empire, until a date too late to enter
into consideration. The significance of this association is commemorated
in several types of coins, which exhibit Vespasian on the obverse and
Titus and Domitian on the reverse in various attitudes and with various
legends. Lastly, with Volkmar, we interpret the little horn as symboliz-
ing Antichrist, and explain it by the expectation of Nero’s reappearance
which we know to have been rife during the continuation of the
Flavian dynasty. (2) The second passage is the interpretation in
§ 16 given to Isaiah xlix. 17, where it is foretold to the Jews that
‘those who pulled down this temple themselves shall build it up,’ and
the interpretation goes on to say that ‘this is taking place (γίνεται).
Because they went to war it was pulled down by their enemies ; now
also the very subjects (ὑπηρέται) of their enemies (the Romans) shall
build it up!’ This is taken by interpreters generally to refer to the
material temple at Jerusalem, and they explain it of the expectations
of the Jews at one epoch or another that the Romans would rebuild
the temple—the epoch generally chosen being the conquest of Hadrian,
at which point consequently very many place the writing of the Epistle.
This conflicts with any natural interpretation of the three horns and the
little horn. But (i) no satisfactory evidence has been adduced that
Hadrian had any such intention, or that the Jews had any such expec-
tation in his time ; and (ii) there is the still more formidable objection
that this interpretation runs counter to the general teaching of this
writer, who reproaches the Jews with their material interpretations of
prophecy, and to the whole context, which is conceived in his usual
vein. He explains at the outset that the Jews are wrong in setting
their hope on the material building. Yet here, if this interpretation
be correct, he tells them to do this very thing. Moreover, lest there
should be any mistake, he assures them that there ἦς a temple, but this
temple of the Lord, predicted by the prophets, is a spiritual temple ;
for it is either the Church of Christ, or the soul of the individual
believer, wherein the Lord dwells. Whether with & we read a second
καὶ after αὐτοὶ or not, this spiritual interpretation must be correct; but
the context suggests its omission. Thus the passage has no bearing at
all on the date. For these reasons we should probably place the date
of the so-called Epistle of Barnabas between a.D. 70—79; but the
ultimate decision must be affected by the view which shall commend

AP. FATH. 16

242 THE EPISTLE OF BARNABAS.

itself of the origin of those chapters, which the epistle has in common
with the Teaching of the Apostles.

The authorities for the text are as follows:

(1) GREEK MANUSCRIPTS.

1. The famous Sinaitic Ms (δ) of the fourth century, where, in
company with the Shepherd of Hermas, it occurs in a complete form,
following the Apocalypse, as a sort of appendix to the sacred volume.

2. The Constantinopolitan ms (C) of Bryennios, an eleventh
century document (see above, pp. 4, 216); here also the epistle is found
complete.

3. The series of nine Greek mss (G), all of one family, enumerated
above, p. 166sq; in this collection of manuscripts the first four chapters
and part of the fifth are wanting.

There is also (11) a Latin VERsIon (L) extant in a Ms of the ninth
or tenth century (Peétropolitanus Q. v. 1. 39, formerly Corbeiensis).
This Ms omits the last four chapters, which apparently formed no part
of the version in question.

Lastly, the quotations in Clement of Alexandria, comprising as they
do portions of §§ 1, 4, 6, 9, 10, 11, 16, 21, and those passages in §§ 18—
21 which this Epistle has in common with the Didache and other
documents, open out additional considerations which must not be dis-
regarded in the formation of the text.

Se ὅπ ἐς

ΒΑΡΝΑΒΑ ΕΠΙΣΤΟΛΗ.

I, XAIPETE, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι Κυρίου
τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.

2. Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ Θεοῦ

/ > « a ς / BAe \ ς

δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ᾽ ὑπερβολὴν ὑπερευ-
φραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν"
οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
3. διὸ καὶ μᾶλλον συνχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι, ὅτι
3 a / 3 ς a > 7 3 \ aA “ a
ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς
πηγῆς Κυρίου πνεῦμα ἐφ᾽ ὑμᾶς. οὕτω με ἐξέπληξεν ἐπὶ
δ τὺ ae, νῶν ἢ ¥ ¢ κα , Ξ a
ὑμῶν ἡ ἐπιποθήτη ὄψις ὑμῶν. 4. πεπεισμένος οὖν τοῦτο
καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι

“ 9 N , > tna , , \ r
ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης Κύριος, καὶ πάντως

9 , ο΄ a 3 A Coa Cin Lal 4 ,
ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ THY ψυχήν
6 ’ / A > ες > a 3 @ Ja
μου: ὅτι μεγάλη πίστις Kal ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐλπίδε
a > Le) a
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
\ a 4 a
κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τε-
λείαν ἔχητε τὴν γνῶσιν. 6. Τρία οὖν δόγματά ἐστιν Κυρίον'
cal , > \ \ / Ul ¢ a
Τζωῆς ἐλπίς, ἀρχὴ Kal τέλος πίστεως ἡμῶν'᾽ Kal δικαιοσύνη,
7 5) \ SOR, a) eae ᾽ , τ ,
κρίσεως ἀρχὴ καὶ τέλος" ἀγάπη εὐφροσύνης καὶ ἀγαλλιάσεως,

ἔργων δικαιοσύνης μαρτυρία. 7. ἐγνώρισεν γὰρ ἡμῖν ὁ

δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνε-

a \ A f ὃ \ δι \ c¢ a U Ka
OTOTA, καὶ τῶν μελλόντων δοὺς aTTapXas ἡμῖν γεύσεως. ὧν

i, 2 οὕτως] conj. Hilgenfeld ; οὗ τὸ NC; sic L,

16—2

Is. 1. 11--

13.

Jer. vii. 22,
23°

Zech. viii.

17.

Ps. li. 10.

244 THE EPISTLE OF BARNABAS. [x

τὰ καθ᾽ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς 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.

II. Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνερ-
γοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέ-
χοντες ἐκζητεῖν τὰ δικαιώματα Κυρίου. 2. τῆς οὖν πίστεως
c “ ei * ‘ , \ ς , \ \ lo
ἡμῶν εἰσὶν βοηθοὶ φόβος καὶ ὑπομονή, τὰ δὲ συνμαχοῦντα
ἡμῖν μακροθυμία καὶ ἐγκράτεια" 3. τούτων μενόντων τὰ πρὸς
Κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἔπι-
στήμη, γνῶσις. 4. πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν
προφητῶν ὅτι οὔτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσ-
φορῶν χρήζει, λέγων ὁτὲ μέν" 5. Τί μοι πλῆθος τῶν θγοιῶν
ὑμῶν ; λέγει Kypioc. πλήρης εἰμὶ ὁλοκδυτωμἄτων, Kal οτέδρ
ἀρνῶν Kal AIMA τδύρων Kal τράγων OY Βούλομαδι, οὐδ᾽ AN ἔρχηςθε
OMOANAI μοι. τίς γὰρ ἐξεζήτησεν TAYTA ἐκ τῶν χειρῶν ὑμῶν ;
TIATEIN MOY τὴν AYAHN οὐ προοθήςεοθε: "EAN φέρητε CeMIAAAIN,
MATAION’ θυμίάμὰ, BAEAYPMA MOI ἐστιν TAC NEOMHNIAC ὑμῶν Kal
TA CAaBBaTA οὐκ ἀνέχομδι. 6. ταῦτα οὖν κατήργησεν, iva ὁ

\ , a / € a 3 a A W ἴω
καινὸς νόμος τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἄνευ ζυγοῦ
> , 4 moe / 4 4 U /
ἀνάγκης ὦν, μὴ ἀνθρωποποίητον ἔχῃ THY προσφοράν. 7. λέ-

\ / \ .] ’ a Δ᾽... 2 , = U
yeu δὲ πάλιν πρὸς αὐτούς" MH ἐγὼ ἐνετειλάμην τοῖς TIATPACIN
ὑμῶν ἐκπορεγομένοις ἐκ γῆς Αἰγύπτου, προσενέγκδι μοι ὁλοκδγ-

’ ‘ U > ae a > , > γα a
T@MATA Kal Byciac; 8. AAA H τοῦτο ἐνετειλάμην ayToic’ “Exa-
οτος ὑμῶν KATA TOY TAHCION ἐν TH KapAia aYTOY KaKiaN MH
MNHCIKAKEIT@, Kal ὅρκον yeyAA MH ἀγάπᾶτε. 9. Αἰσθάνεσθαι
= > ΛΜ > , \ / a » ,
οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης
A \ ς a “ c ΜΞ 7 oe ΝΕ ὦ ,
Tov πατρὸς ἡμῶν: ὅτι ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως
πλανωμένους ἐκείνοις ζητεῖν πῶς προσάγωμεν αὐτῷ. το. ἡμῖν
οὖν οὕτως λέγει" Oycia τῷ Θεῷ Kapadia ογντετριμμένη, ὀσμὴ
> ’ a , ’ ’ i . , Cee
EYMAIAC τῷ Kypiw KaPpAId AOZAZOYCA TON TIETTIAAKOTA AYTHN,
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας
ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν
ς lol . \ rf a ¢ Ὁ
ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.

1v] _ THE EPISTLE OF BARNABAS. 245

III. Λέγει οὖν πάλιν περὶ τούτων πρὸς αὐτούς" “Ina τί Is. lviii.
‘ , ’ ͵ , > a > eed 4° |
ΜΟΙ NHCTeYeTE, λέγει Κύριος, ὧς CHMEPON AKOYCOANA! EN κρδυγη .
‘ om 9 U
THN φωνὴν ὑμῶν ; OY TAYTHN THN NHCTEIAN ἐγὼ ἐξελεξάμην,
λέγει Κύριος, οὐκ ἄνθρωπον TATIEINOYNTA THN ΨΎΧΗΝ ayTOY,
2. OYA’ ἂν κάμψητε ὡς κρίκον τὸν τράχηλον ὑμῶν, καὶ CAKKON
ENAYCHCOE KAI σποδὸν ὑποοτρώσητε, OYA οὕτως KAAECETE NH-
, , \ ε ὦ \ / ~? " 7 ε ͵ a
CTEIAN δεκτήν. 3. πρὸς ἡμᾶς δὲ λέγει" ᾿ΙΔοΥ aYTH H NHCTElA HN
ἐγὼ ἐξελεξάμην, λέγει Κύριος" λύε πᾶν CYNAECMON AAIKIAC, AIXAYE
Π ͵ ; » , , >
CTPALPAAIAC BIAIGON CYNAAAAPMATOON, ATTOCTEAAE TEBPAYCMENOYC EN
ἀφέσει, KAl TIACAN ἄδικον CYNTPAGEN AldcTTIA. AIAOPYTITE πεινῶσιν
TON ἄρτον COY, KAl γυμνὸν ἐὰν IAHC, TrepiBade’ AcTéroye eicare
εἰς TON οἶκόν Coy, Kal ἐὰν ἴδης τὰπεινόν, OYY ὑπερόψη δύτόν,
OYAE ἀπὸ τῶν οἰκείων TOY Ἵπέρματός coy. 4. τότε parHceral
πρώϊμον TO φῶς Coy, Kal τὰ IAMATA COY τἀχέως ἀνδτελεῖ, Kal
TIpoTropeyceTal ἔμπροσθέν COY H AIKAIOCYNH, κδὶ H AdZa τοῦ Θεοῦ
TrepicTeAel ce’ 5. τότε BoHcelc, Kal ὁ Θεὸς émmakoycetal coy, ἔτι
AdAOYNTOC coy ἐρεῖ, lAoy πάρειμι EAN AdEAHC ἀπὸ COF CYNAECMON
Kal XEIPOTONIAN Kal PAMA FOFTYCMOY, Kal δῷς πεινῶντι TON ἄρτον
coy ἐκ Ψυχῆς coy, Kal YYYHN TETATTEINWMENHN ἐλεήςῃο. 6. εἰς
τοῦτο οὖν, ἀδελφοί, ὁ μακρόθυμος προβλέψας ὡς ἐν axepaso-
σύνῃ πιστεύσει ὁ λαὸς ὃν ἡτοίμασεν ἐν τῷ ἠγαπημένῳ αὐτοῦ,
προεφανέρωσεν ἡμῖν περὶ πάντων, ἵνα μὴ προσρησσώμεθα
ὡς ἐπήλυτοι τῷ ἐκείνων νόμῳ.
ΙΝ. Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυ-
A > a a ὃ / ¢ Aa / i >
νῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώξειν. φύγωμεν οὖν
τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε κατα-
ς a \ A
λάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας" καὶ μισήσωμεν THY πλάνην
τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν. 2. μὴ
δῶμεν τῇ ἑαυτῶν ψυχῇ ἄνεσιν, ὥστε ἔχειν αὐτὴν ἐξουσίαν
\ ¢ a ~
μετὰ ἁμαρτωλῶν Kal πονηρῶν συντρέχειν, μήποτε ὁμοιω-
“ ’ rn \ 7 /
θώμεν αὐτοῖς. 3. τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὗ
7 « ᾽ \ , 9 A \ ς t
γέγραπται, ws ᾿Βνὼχ λέγει. εἰς τοῦτο yap ὁ δεσπότης
συντέτμηκεν τοὺς καιροὺς καὶ τὰς ἡμέρας, ἵνα ταχύνῃ ὁ
3 , ᾽ lal \ > \ \ 7 vA / ᾿
NYATNMEVOS αὐτοῦ καὶ ἐπὶ τὴν κληρονομίαν HEN. 4. λέγοι

Dan. vii.
24-

Dan. vii.
7, 8.

Ex. xxxi.
18, xxxiv.
28.

Ex. xxxii.
7: ;
Deut. ix.

12.

246 THE EPISTLE OF BARNABAS. [rv

δὲ οὕτως Kal ὁ προφήτης" Βδειλεῖδι λέκὰ ἐπὶ TAC Γῆς BaciAey-
COYCIN, Kal €ZANACTHCETAI ὄπιοθεν AYT@N μικρὸς BaciAeyc, ὃς
τἀπεινώςει τρεῖς ὑφ᾽ EN τῶν βΒδοιλέων. 5. ὁμοίως περὶ τοῦ
αὐτοῦ λέγει Δανιήλ: Kai εἶδον τὸ TéTAPTON θηρίον πονηρὸν
Kal ἰοχγρὸν Kal χαλεπώτερον πὰρὰ TIANTA τὰ θηρίὰ τῆς γῆς, Kal
ὡς ἐξ AYTOY ἀνέτειλεν AEKA κέρατὰ, Kal ἐξ AYT@N μικρὸν
KEPAC TIAPAPYAAION, KAI ὧς ETATIEINWCEN ὕφ᾽ ἕν τρίδι τῶν μεγά-
λῶν κεράτων. 6. συνιέναι οὖν ὀφείλετε. "Ἔτι δὲ καὶ τοῦτο
ἐρωτῶ ὑμᾶς ὡς εἷς ἐξ ὑμῶν ὦν, ἰδίως δὲ καὶ πάντας ἀγαπῶν
ὑπὲρ τὴν ψυχήν μου, προσέχειν νῦν ἑαυτοῖς καὶ μὴ ὁμοιοῦσθαί
τισιν, ἐπισωρεύοντας ταῖς ἁμαρτίαις ὑμῶν, λέγοντας ὅτι ἡ δια-
θήκη ἡμῶν μένει ἐκείνοις" ἡμῶν μέν᾽ ἀλλ᾽ ἐκεῖνοι οὕτως εἰς
τέλος ἀπώλεσαν αὐτήν, λαβόντος ἤδη τοῦ Μωσέως. 7. λέγει
γὰρ ἡ γραφή" Kai ἦν ΛΛωγοῆς ἐν τῷ ὄρει NHCTEYWN ἡμέρδς τεο-
CEPAKONTA Kal NYKTAC TECCEPAKONTA, Kal EAABEN τὴν AIAOHKHN ἀπὸ
τοῦ Kypioy, πλάκδς λιθίνδς γεγρὰμμένδο τῷ δὰκτύλῳ THC χειρὸς
τοῦ Kypioy. 8. ἀλλὰ ἐπιστραφέντες ἐπὶ τὰ εἴδωλα ἀπώλεσαν
αὐτήν" λέγει γὰρ οὕτως Κύριος" MwycA MaycA, κἀτάβηθι
τὸ τἄχος, ὅτι HNOMHCEN ὁ Aadc coy, οὐς ἐξήγδγες ἐκ γῆς Αἰγύπτου.
καὶ συνῆκεν Μωῦσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν
χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ
ἠγαπημένου ᾿Ιησοῦ ἐνκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν ᾿
ἐν ἐλπίδι τῆς πίστεως αὐτοῦ. 9. Πολλὰ δὲ θέλων γράφειν,
οὐχ ὡς διδάσκαλος, GAN ὡς πρέπει ἀγαπῶντι ἀφ᾽ ὧν ἔχομεν
διὸ

tA > A 7 7 e / 39 \ \ > /
προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις. οὐδὲν γὰρ ὠφελήσει

μὴ ἐλλείπειν, γράφειν ἐσπούδασα, περίψημα ὑμῶν.

ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ

ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει

υἱοῖς Θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν 6 μέλας.

10, φύγωμεν ἀπὸ πάσης ματαιότητος, μισήσωμεν τελείως τὰ

ἔργα τῆς πονηρᾶς ὁδοῦ. Μὴ καθ᾽ ἑαυτοὺς ἐνδύνοντες μονά-
«ς 5, / > ? > \ eo \ /

fete ws ἤδη δεδικαιωμένοι, ἀλλ᾽ ἐπὶ τὸ αὐτὸ συνερχόμενοι

ἦν. 6 ἡμῶν μένει ἐκείνοις" ἡμῶν μέν] conj. Harmer; ἡμῶν μέν δὲ; ὑμῶν ὑμῖν
μένει C; illorum et nostrum est. nostrum est autem L.

ν] THE EPISTLE OF BARNABAS. 247

συνζητεῖτε περὶ τοῦ κοινῇ συμφέροντος. 11. λέγει γὰρ ἡ
γραφή" ΟΥδὶ οἱ ογνετοὶ EAYTOIC KAI ἐνώπιον ἑδγτῶν ἐπιστήμονες.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ Θεῷ. ἐφ᾽
ὅσον ἐστὶν ἐν ἡμῖν, μελετῶμεν τὸν φόβον τοῦ Θεοῦ [καὶ]
, a wae ld \ > \ 3 A “, 3 a
φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς
͵ 3 “ » ta) ¢ , ᾽
δικαιώμασιν αὐτοῦ εὐφρανθῶμεν. 12. ὁ Κύριος ἀπροσω-
πολήμπτως κρινεῖ τὸν κόσμον. ἕκαστος καθὼς ἐποίησεν
κομιεῖται. ἐὰν ἢ ἀγαθός, ἡ δικαιοσύνη αὐτοῦ προηγήσεται
αὐτοῦ: ἐὰν ἢ πονηρός, 6 μισθὸς τῆς πονηρίας ἔμπροσθεν
αὐτοῦ" 13. ἵνα μήποτε ἐπαναπαυόμενοι ὡς κλητοὶ ἐπικαθυ-
πνώσωμεν ταῖς ἁμαρτίαις ἡμῶν, καὶ ὁ πονηρὸς ἄρχων λαβὼν
\ », ὃ. ἃ > 7 “νὰ eon SiN a ,
τὴν καθ᾽ ἡμῶν ἐξουσίαν ἀπώσηται ἡμᾶς ἀπὸ τῆς βασιλείας
τοῦ Κυρίου. 14. "Ere δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε: ὅταν
βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν
n? \ ν ase 2 » 3 gis ,
76 ᾿Ισραὴλ καὶ οὕτως ἐνκαταλελεῖφθαι αὐτούς" προσέχωμεν
/ c / \ U tN \ 2 ‘
μήποτε, WS γέγραπται, TIOAAO! KAHTOI, OAITO! δὲ ἐκλεκτοὶ
εὑρεθώμεν.
V. Εἰς τοῦτο γὰρ ὑπέμεινεν ὁ Κύριος παραδοῦναι τὴν
/ 2 U 6 ΓΟ] 7ὔ a ε a e a
σάρκα eis καταφθοράν, ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶ-
A n ᾽ a
μεν, 6 ἐστιν ἐν TO αἵματι TOD ῥαντίσματος αὐτοῦ. 2. γέγραπ-
\ \ 5 aA “Δ \ \ \ 5 ’ “Ὁ \ \
Tat yap περὶ αὐτοῦ ἃ μὲν πρὸς τὸν ᾿Ισραήλ, ἃ δὲ πρὸς
a lA τὲ , ͵ “
ἡμᾶς. λέγει δὲ οὕτως" “EtpaymaTicOH Ald τὰς ἀνομίδο ἡμῶν
κἀὶ MEMAAAKICTAI διὰ τὰς AMAPTIAC ἡμῶν, τῷ μώλωπι δύτοῦ ἡμεῖς
to ε \ ' ” ‘ ε
ἰάθημεν. ὡς πρόβδτον ἐπὶ οφάγηὴν ἤχθη Kal ὡς ἀμνὸς ἄφωνος

ENANTION τοῦ KEIPANTOC AaYTON. 3. οὐκοῦν ὑπερευχαριστεῖν

a / a
ὀφείλομεν τῷ Κυρίῳ, ὅτι καὶ τὰ παρεληλυθότα ἡμῖν ἐγνώ-
ρίσεν, καὶ ἐν τοῖς ἐνεστῶσιν ἡμᾶς ἐσόφισεν, καὶ εἰς τὰ

" ,

μέλλοντα οὐκ ἐσμὲν ἀσύνετοι. 4. λέγει δὲ ἡ γραφή: OYK
AAIKWC ἐκτείνετδι AIKTYA TITEPWTOIC. τοῦτο λέγει ὅτι δικαίως
9 x a ” θ Δ ” 50 a ὃ , Υ
ἀπολεῖται ἄνθρωπος, ὃς ἔχων ὁδοῦ δικαιοσύνης γνώσιν,
e 4 ᾽ εονι ,ὔ > / ” \ \ 7”
ἑαυτὸν εἰς ὁδὸν σκότους ἀποσυνέχει. 5. "Ete δὲ καὶ τοῦτο,

ε e “- al πὶ
ἀδελφοί μου" εἰ ὁ Κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς
e A aA \ lol , ͵ὕ . “. ¢ \ > x
ἡμῶν, ὧν παντὸς τοῦ κόσμου Κύριος, ᾧ εἶπεν ὁ Θεὸς ἀπὸ

Is. v. 21.

S. Matt.
xxii. 14.

Is. 1111. 5,
7.

Prov. i. 17.

καταβολῆς κόσμου" Ποιήσωμεν ἄνθρωπον KAT EIKONA Kal καθ᾽ Gen. i. 26.

S. Matt.
ix. 13.

Zech. xiii.

rE
S. Matt.
ΧΧΥΪ. 31.

Ps. xxii.
21, Cxix.
120, xxii.

17.

16.1, G9.

Is. 1. 8, 9.

Is. xxviii.

16.

248 THE EPISTLE OF BARNABAS. [v

ε ’ ¢
OMOIWCIN HMETEPAN’ πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων
Cal / ε Ὁ 3 ? > aw Μ \
παθεῖν; μάθετε. 6. οἱ προφῆται, ἀπ᾿ αὐτοῦ ἔχοντες τὴν
χάριν, εἰς αὐτὸν ἐπροφήτευσαν. αὐτὸς δὲ ἵνα καταργήσῃ
τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ἐν
A » > \ “ ε 7 iv A 4A tal
σαρκὶ ἔδει αὐτὸν φανερωθῆναι, ὑπέμεινεν, 7. ἵνα καὶ τοῖς
’ \ > / > od \ a. ae « “ \ 4
πατράσιν τὴν ἐπαγγελίαν ἀποδῷ καὶ αὐτὸς ἑαυτῷ τὸν λαὸν
\ e / 3 7] 3 \ Ὁ“ n wv vA \
Tov καινὸν ἑτοιμάζων ἐπιδείξῃ, ἐπὶ τῆς γῆς ὧν, ὅτι τὴν
ἀνάστασιν αὐτὸς ποιήσας κρινεῖ. 8. πέρας γέ τοι διδάσκων
\ 3 \ A a \ a A , ,
τὸν ᾿Ισραὴλ καὶ τηλικαῦτα τέρατα Kai σημεῖα ποιῶν ἐκήρυσ-
δ. » / “ \ ‘ Oo / > iP a
σεν, Kal ὑπερηγάπησεν αὐτόν. Q, ὅτε δὲ τοὺς ἰδίους ἀποστόξ
λους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο,
ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ ὅτι οὐκ
ἦλθεν κἀλέσδι δικδίογς ἀλλὰ AMAPTWAOYC, τότε ἐφανέρωσεν
ἑαυτὸν εἶναι υἱὸν Θεοῦ. 10. Ei γὰρ μὴ ἦλθεν ἐν σαρκί, οὐδ᾽
” ese > ft / «ea! LO ἀμ \
ἄν πως οἱ ἄνθρωποι ἐσώθησαν βλέποντες αὐτόν ὅτε τὸν
/ \ 9 [4 : ΕΝ A al 3 ἐπ δ U
μέλλοντα μὴ εἰναι ἥλιον, ἔργον τῶν YELPwWY αὕτου ὑπάρχοντα,
3 / b > / > x 3 a 3 a >
ἐμβλέποντες οὐκ ἰσχύουσιν εἰς TAS ἀκτῖνας αὐτοῦ ἀντοφθαλ-
μῆσαι. 1. οὐκοῦν 6 υἱὸς τοῦ Θεοῦ εἰς τοῦτο ἐν σαρκὶ
ἦλθεν, ἵνα τὸ τέλειον τῶν ἁμαρτιῶν ἀνακεφαλαιώσῃ τοῖς
διώξασιν ἐν θανάτῳ τοὺς προφήτας αὐτοῦ. 12. οὐκοῦν εἰς
lel ς 7 / \ ςε \ \ εὐ a \
τοῦτο ὑπέμεινεν. λέγει yap ὁ Θεὸς τὴν πληγὴν τῆς σαρκὸς
᾽ δ ὦ > ns, ae, ' \ , ς a
αὐτοῦ ὅτι ἐξ αὐτῶν “OTAN TATAZWCIN TON TIOIMENA EAYTON,
’ a ' a ‘4 bd
τότε ἀπολεῖτδι TA TIPOBaTA τῆς ποίμνης. 13. Αὐτὸς δὲ ἠθέλησεν
οὕτω παθεῖν. ἔδει γὰρ ἵνα ἐπὶ ξύλου πάθῃ. λέγει γὰρ ὁ
προφητεύων ἐπ᾽ αὐτῷ" Φεῖϊολί Moy τῆς yyyAc ἀπὸ βομφδίδο" καί"
Καθήλωοόν MOY τὰς οάρκὰο, ὅτι πονηρεγομένων οὐνδγωγὰὶ
€TIANECTHCAN μοὶ. 14. καὶ πάλιν λέγει" ᾿Ιλοὺ τέθεικά MOY TON
νῶτον εἷς μάοτιγὰς, TAC δὲ ClardNac MOY εἰς ῥὰπίοματδ, τὸ δὲ
πρόσωπόν MOY EOHKA ὧς CTEPEAN TIETPAN. |
VI. Ὅτε οὖν ἐποίησεν τὴν ἐντολήν, Ti λέγει; Tic ὁ κρι-
νόμενός μοι; ἀντιοτήτω MOI’ ἢ TIC ὁ δικδιούμενός Μοι; ἐγγιοάτω
τῷ παιδὶ Kypioy. 2. οὐδὶ ὑμῖν, ὅτι ὑμεῖς πάντες ὡς IMATION
πὰλδιωθήςεοθε, Kal CHC κἀτάφᾶγετδι ὑμᾶς. καὶ πάλιν λέγει ὁ
͵
προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν" ᾿ΙΔΟΥ͂

v1] THE EPISTLE OF BARNABAS. 249

ἐμβαλῶ εἷς TA θεμέλιοι Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογω-
οι 3, 3 / , ΠῚ 2 , +3 eet
NIAION, ENTIMON. 3. εἶτα τί λέγει ; Kai Oc ἐλπίςει ἐπ᾽ AYTON
, 2 ‘ 7A > 4 / "Ὁ ς A e 4 \ ,
ZHceTAI εἰς TON δἰῶνὰ. ἐπὶ λέθον οὖν ἡμῶν ἡ ἐλπίς ; μὴ γέ-
νοιτο. GAN ἐπεὶ ἐν ἰσχύι τέθεικεν τὴν σάρκα αὐτοῦ Κύριος.
\ t ε 4
λέγει γάρ: Kai ἔθηκέν Me ὡς οτερεὰν πέτρὰν. 4. λέγει δὲ Is. 1. 7.
πάλιν ὁ προφήτης" Λίθον ὃν ATIEAOKIMACAN οἱ οἰκοδομοΐντεο, Ps. cxviii.
- Η e 22.
OYTOC ἐγενήθη εἰς KEAAHN γΊωνίδο. Kal πάλιν λέγει: AYTH Ps. cxviii.
> \ ε ΤΥ. ς ͵ \ ’ cs) > ' ς ΚΥ 24.
écTin H ἡμέρὰ H μεγάλη Kal θδυμδοτή, HN ἐποίησεν ὁ Κύριοο.
5. ᾿Απλούστερον ὑμῖν γράφω, ἵνα συνίητε, ἐγὼ περίψημα
τῆς ἀγάπης ὑμῶν. 6. τί οὖν λέγει πάλιν ὁ προφήτης ; Περι- Ps.xxii. τ7,
, ᾿ ‘ ' ἢ CXV111l. 12.
ECYEN ME οὐνδγωγὴ πονηρεγομένων, EKYKA@CAN με GCEl μέλιο-
͵ ὔ 2 \ ‘ c ’ ” “ : ᾽ ee
Cal KHPION’ καΐζ" "Ἐπὶ TON IMATICMON MOY ἔβαλον κλῆρον. 7. ἐν Ps. xxii. 19-
0 RD ᾽ a ΄ a \ ,
σαρκὶ οὖν αὐτοῦ μέλλοντος φανεροῦσθαι καὶ πάσχειν, προε-
’ \ / / \ e / ES \ 3
φανερώθη τὸ πάθος. λέγει yap ὁ προφήτης ἐπὶ τὸν ᾿Ισραήλ'
Oyai TH ψυχῆ ayTan, ὅτι βεβούλευνται BOYAHN πονηρὰν KAO" Eay- Is. iii. 9,
an , ͵ ς “ ’ Io.
TON, εἰπόντες: AHCWMEN TON AIKAION, ὅτι AYCYPHCTOC ἡμῖν ἐστίν.
8. τί λέγει ὁ ἄλλος προφήτης Μωῦσῆς avrois; “ldoy τάλε Ex. xxxiii.
͵ , c ἁ ; I, 3.
λέγει Κύριος ὁ Θεός: EicéA@ate εἰς THN FAN THN δγδθήν, HN Ὁ
3, ͵ ΄“. 3 \ ‘2? ‘ Xn ἃ ’ \
amocen Kypioc τῷ “ABpadm Kal ‘Icadk Kal ᾿Ιδκώβ, Kal KATAKAHPO-
͵ > δι. «ὁ “ ς:’ ’ \ ’ [4 \ / ς
NOMHCATE AYTHN, [HN PEOYCAN [AAA KAI MEAL Q. TL δὲ λέγει ἢ
γνῶσις; μάθετε. ἐλπίσατε ἐπὶ τὸν ἐν σαρκὶ μέλλοντα φανε-
ροῦσθαι ὑμῖν ᾿Ιησοῦν. ἄνθρωπος γὰρ γῆ ἐστὶν πάσχουσα"
ἀπὸ προσώπου γὰρ τῆς γῆς ἡ πλάσις τοῦ ᾿Αδὰμ ἐγένετο.
10. τί οὖν λέγει" Εἰς THN PAN τὴν ἀγάθην, γῆν PéoycaN γάλδ Ex. xxxiii.
καὶ μέλι; εὐλογητὸς ὁ Κύριος ἡμῶν, ἀδελφοί, ὁ σοφίαν καὶ 3
A / > ce HA a / > a / \ ¢
νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ. λέγει yap ὃ
προφήτης παραβολὴν Κυρίου: τίς νοήσει, εἰ μὴ σοφὸς καὶ
ἐπιστήμων καὶ ἀγαπῶν τὸν Κύριον αὐτοῦ; τι. Emel οὖν
ἐκαίνισεν ἡμᾶς ἐν τῇ ἀφέσει τῶν ἁμαρτιῶν, ἐποίησεν ἡμᾶς
ἡ ’ e / ” \ / ¢ x \ ’
ἄλλον τύπον, ὡς παιδίων ἔχειν THY ψυχήν, ὡς ἂν δὴ ava-
/ ? a ¢ A / \ ς \ \ ς a
TAATGOVTOS αὐτοῦ ἡμᾶς. 12. λέγει yap ἡ γραφὴ περὶ ἡμῶν,
ὡς λέγει τῷ υἱῷ Ποιήσωμεν KAT εἰκόνὰ Kal KAO’ ὁμοίωσιν Gen. i. 26.
ἡμῶν τὸν ἄνθρωπον, KAl ἀρχέτωοὰν τῶν θηρίων τῆς γῆς Kal
τῶν πετεινῶν τοῦ OYPANOY KAl τῶν ἰχθύων τῆς BaddccHc. καὶ

Gen. i. 28.

?S. Matt.
xx. 16.

Ex. xxxiil.
I , 3°

Ez. xi. 19,

Xxxvi. 26.

Ps. xlii. 3.

Ps.xxli. 23.

Gen. i. 28.

250 THE EPISTLE OF BARNABAS. [vr

εἶπεν Κύριος ἰδὼν τὸ καλὸν πλάσμα ἡμῶν Αγξάνεοθε Kal
πληθύνεοθε KAl πληρώοάτε τὴν γῆν. ταῦτα πρὸς τὸν υἱόν.
a ¢ lal
13. πάλιν σοι ἐπιδείξω Tas πρὸς ἡμᾶς λέγει [Κύριος]. δευ-
τέραν πλάσιν ἐπ᾽ ἐσχάτων ἐποίησεν. λέγει δὲ Κύριος" lacy
ποιῶ τὰ ἔοχατὰ ὡς τὰ πρῶτὰ. εἰς τοῦτο οὖν ἐκήρυξεν ὁ προ-
φήτης" EicéA@ate εἰς ΓΗ͂Ν péoycan γἄλὰ KAl Μέλι, Kal KATAKYpIEY-
cate ἀὐτῆς. 14. ἴδε οὖν ἡμεῖς ἀναπεπλάσμεθα, καθὼς πάλιν
ἐν ἑτέρῳ προφήτῃ λέγει ᾿Ιδογ, λέγει Κύριος, ἐξελῶ τούτων,
/ @ / \ a / \ ,
τουτέστιν ὧν προέβλεπεν TO πνευμα Κυρίου, τὰς λιθινὰς
κἀρλίὰς Kal ἐμβαλῶ CAPKINAC. OTL αὐτὸς ἐν σαρκὶ ἔμελλεν
φανεροῦσθαι καὶ ἐν ἡμῖν κατοικεῖν. 15. ναὸς γὰρ ἅγιος,
10 * , a K Υ͂ \ , ¢ a A δί
ἀδελφοί μου, τῷ Κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.
, \ , , ᾿ δ. ὦ ’ > ’ a ἢ
16. λέγει γὰρ Κύριος πάλιν" Καὶ ἐν τινι O@OHCOMAl τῷ Κγρίῳ
τῷ Θεῷ Moy Kai AoZaceHcomal ; ᾿εξομολογηήοομδί col ἐν EKKAHCIA
> a \ a“ >. ’ > ' δι VE > “
AAEADWN MOY KAl YAAG CO] ANAMECON EKKAHCIAC ἀγιῶν. οὔκουν
ε a“ > \ “δ >] / > \ lel \ ΕῚ ΄ a
ἡμεῖς ἐσμὲν os εἰσήγωγεν εἰς THY γῆν τὴν ἀγαθήν. 17. τί
3 οὶ ἜΣ εν ΡΥ. . \ , , =
οὖν TO γάλα Kal TO μέλι; OTL πρῶτον τὸ παιδίον μέλιτι, εἶτα
γάλακτι ζωοποιεῖται. οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς
ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύ-
οντες τῆς γῆς. 18. προειρήκαμεν δὲ ἐπάνω" Kai ayZanécOw-
CAN Kal πληθγνέοθωςδν κὰὶ ἀρχέτωοὰν τῶν ἰχθύων. τίς οὖν ὁ
δυνάμενος [νῦν] ἄρχειν θηρίων ἢ ἰχθύων ἢ πετεινῶν τοῦ
? A > t 4 bd , ‘ ” > /
οὐρανοῦ; αἰσθάνεσθαι γὰρ ὀφείλομεν ὅτι TO ἄρχειν ἐξουσίας
3 , t/ 2 , , 3 Ss 3 /
ἐστίν, iva tis ἐπιτάξας κυριεύσῃ. 19. εἰ οὖν οὐ γίνεται
τοῦτο νῦν, ἄρα ἡμῖν εἴρηκεν Tote ὅταν καὶ αὐτοὶ τελειωθῶ-
μεν κληρονόμοι τῆς διαθήκης Κυρίου γενέσθαι.
VII. Οὐκοῦν νοεῖτε, τέκνα εὐφροσύνης, ὅτι πάντα ὁ
καλὸς Κύριος προεφανέρωσεν ἡμῖν, ἵνα γνῶμεν ᾧ κατὰ
, > a ree, aa a ey ES Wie
πάντα εὐχαριστοῦντες ὀφείλομεν αἰνεῖν. 2. εἰ οὖν ὁ υἱὸς
τοῦ Θεοῦ, ὧν Κύριος καὶ μέλλων κρίνειν ζῶντας καὶ νεκρούς,
»” a ε A ᾽ fas ’ ¢ ἴω if 4
ἔπαθεν iva ἡ πληγὴ αὐτοῦ ζωοποιήσῃ ἡμᾶς, πιστεύσωμεν OTL
ὁ υἱὸς τοῦ Θεοῦ οὐκ ἠδύνατο παθεῖν εἰ μὴ δι’ ἡμᾶς. 3. ᾿Αλλὰ
\ Ν » 7 bd \ n > , a Ν
καὶ σταυρωθεὶς ἐποτίζετο ὄξει καὶ χολῇ. ἀκούσατε πῶς περὶ
τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ. γεγραμμένης ἐντο-

vil] THE EPISTLE OF BARNABAS. 251

λῆς. “Oc ἂν MH NHCTEYCH THN NHCTEIAN, BANAT@ ἐξολεθρευθή- Lev. xxiii.
> i , > \ \ ae ae a ς 7 20.
cetal, ἐνετείλατο Κύριος, ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων
ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ πνεύματος προσφέρειν θυ-
σίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ ᾿Ισαὰκ τοῦ προσενεχ-
/ 54% \ ’ A / 3 / 3 “Ὁ
θέντος ἐπὶ τὸ θυσιαστήριον τελεσθῇ. 4. τί οὖν λέγει ἐν τῷ
προφήτῃ; Kai darétwcan ἐκ TOY τράγου τοῦ προσφερομένου τη ?
NHCTEIA ὑπὲρ πδοῶν τῶν AMAPTION. προσέχετε ἀκριβῶς" Kai 5
dareT@Ccan οἱ ἱερεῖς μόνοι πάντες τὸ ἔντερον ἄπλυτον META
3: \ pee CHEE τ magne Waa,” ς a ,
OZ0yC. 5. προς TL; ἐπειδὴ ἐμέ, ὑπὲρ ἁμαρτιῶν μέλλοντα
τοῦ λαοῦ μου τοῦ καινοῦ προσφέρειν τὴν σάρκα μου, μέλλετε
2 Ν \ v / e nw , aA -“
ποτίζειν χολὴν μετὰ ὄξους, φάγετε ὑμεῖς μόνοι, τοῦ λαοῦ
νηστεύοντος καὶ κοπτομένου ἐπὶ σάκκου καὶ σποδοῦ ἵνα
δείξῃ ὅτι δεῖ αὐτὸν παθεῖν ὑπ᾽ αὐτῶν. 6. ἃ ἐνετείλατο προσ-
ἔχετε: Λάβετε AYO Tpdroyc KAAOYC Kal ὁμοίογς KAl προςενέγκδτε, Lev. xvi. 7,
kal λαβέτω ὁ ἱερεὺς TON ENA εἰς SAOKAYTWMA ὑπὲρ ἁμδρτιῶν. 7”
7. τὸν δὲ ἕνα τί ποιήσωσιν; “EtiKatdpatoc, φησίν, ὁ εἷς. Lev. xvi.8.
προσέχετε πῶς ὁ τύπος τοῦ ᾿Ιησοῦ φανεροῦται" 8. Κοὶ ἐμπτύ-
CATE πάντες Kal KATAKENTHCATE, KAI περίθετε τὸ ἔριον τὸ κόκ-
ΚΙΝΟΝ περὶ THN κεφάλην ἀὐτοῦ, Kal οὕτως εἰς ἔρημον Βληθήτω.
\ 4 / ef v ε \ / > \
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον eis τὴν
» \ 5 mn + Met Ν / > Te, “᾿ς ἢ ἢ
ἔρημον, καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύ-
γανον τὸ λεγόμενον ῥαχία, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν
id , [72
τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες. οὕτω μόνης τῆς ῥάχου οἱ
» 9 lel
καρποὶ γλυκεῖς εἰσίν. 9. τί οὖν τοῦτό ἐστιν; προσέχετε"
Τὸν μὲν ENA ἐπὶ τὸ θγοιδοτήριον, TON AE ENA ETTIKATAPATON, καὶ Lev. xvi.8.
oe ite. , > , ee Slog x \
OTL τὸν ἐπικατάρατον ἐστεφανωμένον" ἐπειδὴ ὄψονται αὐτὸν
Γ᾿] \ ,
τότε τῇ ἡμέρᾳ τὸν ποδήρη ἔχοντα τὸν κόκκινον περὶ THY
»). υ 3 . te “ A
σάρκα, καὶ ἐροῦσιν Οὐχ οὗτός ἐστιν Ov ποτε ἡμεῖς ἐσταυρώ-
5 A
σαμεν καὶ ἐξουθενήσαμεν ἐμπτύσαντες ; ἀληθῶς οὗτος ἦν ὁ
ey an a A
τότε λέγων ἑαυτὸν υἱὸν τοῦ Θεοῦ εἶναι. 10. πῶς γὰρ ὅμοιος
ἐκείνῳ ; εἰς τοῦτο ὁμοίογο τοὺς Tparoyc, κἀλογς, ἴοογο, ἵνα ὅταν
+ ἣν \ ας > ’ 5 tal 5 \ A e Ul
ἴδωσιν αὐτὸν τότε ἐρχόμενον, ἐκπλαγῶσιν ἐπὶ TH ὁμοιότητι

vii. 8 ῥαχία] conj. Gebhardt; ῥαχήλ ἐξ ; ῥαχή C3 ῥαχίλ G; rudus la
ῥάχου] conj. Voss; ῥάχους SG; ῥαχῆς C; al. L.

Ps. xviii.
Os Uh.
Is. xxxili.

13.

252 THE EPISTLE OF BARNABAS. [vir

fn / > an y” A ’ a ΄ /
τοῦ τράγου. οὐκοῦν ide τὸν τύπον τοῦ μέλλοντος πάσχειν
Ἰησοῦ. τι. Τί δὲ ὅτι τὸ ἔριον μέσον τῶν ἀκανθῶν τιθέασιν ;
a a a , / “ ;
τύπος ἐστὶν τοῦ ᾿Ιησοῦ τῇ ἐκκλησίᾳ θέμενος, ὅτι ὃς ἐὰν θέλῃ
MA ΕΣ
τὸ ἔριον apat τὸ κόκκινον, ἔδει αὐτὸν πολλὰ παθεῖν διὰ τὸ
ῇ ol a
εἶναι φοβερὰν τὴν ἄκανθαν, καὶ θχλιβέντα κυριεῦσαι αὐτοῦ.
ς 7 / a ef a
Οὕτω, φησίν, ot θέλοντές με ἰδεῖν Kal ἅψασθαί μου τῆς Baci-
7 \ / a
λείας ὀφείλουσιν θλιβέντες Kal παθόντες λαβεῖν με.
Ν al a
VIII. Tiva δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται TO
U \
Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας ἐν οἷς εἰσὶν ἅμαρ-
/ t Ν , 7, \ » , vO
τίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὰ
Ν t
παιδία σποδὸν καὶ βάλλειν εἰς ἄγγη, καὶ περιτιθέναι τὸ ἔριον
\ r δι ΔΝ » / e t ¢ a a \
τὸ κόκκινον ἐπὶ ξύλον (ἴδε πάλιν ὁ τύπος ὁ τοῦ σταυροῦ καὶ
\ ΤῊΝ \ / \ \ @ \ if e /
TO ἔριον TO KOKKLVOV) Kal TO ὕσσωπον, καὶ οὕτως ῥαντίζειν
\ / >, \ / “ Φ / > \ a ¢
Ta παιδία καθ᾽ Eva τὸν λαόν, iva ἁγνίζωνται ἀπὸ τῶν apap-
- Lal ε , 7 See UG
τιῶν; 2. νοεῖτε πῶς ἐν ἁπλότητι λέγεται ὑμῖν ὃ μόσχος
> nr > 7 ς / ” ς \ ς
Ἰησοῦς ἐστίν, οἱ προσφέροντες ἄνδρες ἁμαρτωλοὶ οἱ προσ-
/ 2 9. & \ / > δου. ἢ wv
ἐνέγκαντες αὐτὸν ἐπὶ τὴν σφαγήν. εἶτα οὐκέτι ἄνδρες,
a ¢ a
οὐκέτι ἁμαρτωλῶν ἡ δόξα. 3. Οἱ ῥαντίξοντες παῖδες οἱ
ec a \ bd a ¢ a
εὐαγγελισάμενοι ἡμῖν τὴν ἄφεσιν τῶν ἁμαρτιῶν Kal τὸν
ε Ἁ a / ” lal > / \ >
ἁγνισμὸν τῆς καρδίας, ols ἔδωκεν Tod εὐαγγελίου τὴν ἐξου-
σίαν, οὖσιν δεκαδύο εἰς μαρτύριον τῶν φυλῶν (ὅτι δεκαδύο
φυλαὶ τοῦ Ἰσραήλ), εἰς τὸ κηρύσσειν. 4. διατί δὲ τρεῖς
ὃ 5 ἐξ / ζ 3 U "AB , Ὁ T
παῖδες οἱ ῥαντίζοντες ; εἰς μαρτύριον ραάμ, Ἰσαάκ, Ἶα-
4 ¢ Φ / a na a \ δ, Ὁ Σιν δ Ν
κώβ, ὅτι οὗτοι μεγάλοι τῷ Θεῷ. 5. “Ore δὲ τὸ ἔριον ἐπὶ τὸ
> a ,
ξύλον ὅτι ἡ βασιλεία Ἰησοῦ ἐπὶ ξύλου, καὶ ὅτι of ἐλπίζοντες
> \ 7A ¢
ἐπ᾽ αὐτὸν ζήσονται εἰς Tov αἰῶνα. 6. Διατί δὲ ἅμα τὸ ἔριον
\ \ oo ¢ 3 a / 3 Pai) erate 4
καὶ τὸ ὕσσωπον ; ὅτι ἐν TH βασιλείᾳ αὐτοῦ ἡμέραι ἔσονται
\ 1,2 ff 8 φΦ «ε »“" / > Ἢ δ. “
πονηραὶ καὶ puTrapai, ev αἷς ἡμεῖς σωθησόμεθα OTL ὁ ἀλγῶν
ἴω fa! n Lal
σάρκα διὰ τοῦ ῥύπου τοῦ ὑσσώπου ἰᾶται. 7. Kal διὰ τοῦτο
οὕτως γενόμενα ἡμῖν μέν ἐστιν φανερά, ἐκείνοις δὲ σκοτεινά,
“ ᾽ ” a /
ὅτι οὐκ ἤκουσαν φωνῆς Κυρίου.
\ t as ye a
IX. Λέγει yap πάλιν περὶ τῶν ὠτίων, πῶς περιέτεμεν
¢ a \ / / / > a Ε > > ‘
ἡμῶν THY καρδίαν. λέγει Κύριος ἐν τῷ προφήτῃ" Εἰς ἀκοὴν
ὠτίογ YTHKOYCAN μου. καὶ πάλιν λέγει" “Ako ἀκούοοντδι οἱ

1x] THE EPISTLE OF BARNABAS. 253

πόρρωθεν, ἃ ETTOIHCA γνώσονται" καί" Περιτμήθητε, Aéyer Κύ- Jer. iv. 4.
ρίος, τὰς KapAiac ὑμῶν. 2. καὶ πάλιν λέγει" “Axoye, ‘Icpatia, Jer. vii. 2,
σ , , , © t a 3°
ὅτι τἄλε λέγει Κύριος ὁ Θεός coy. Tic ἐστιν 6 θέλων ZACAaI εἰς Ps. xxxiv.
\ “ a 2 a “" nn 13.
τὸν ἀἰῶνὰ ; ἀκοῇ ἀκογεάτω τῆς φωνῆς TOY πδιδός MOY. 3. καὶ εὖ" Log
πάλιν λέγει" “Akoye οὐρὰνέ, Kal ENWTIZOY FA, ὅτι Κύριος ἐλάλη- Is. i. 2.
a > ’ \ U Δ > , , .
CEN TAYTA εἰς MAPTYPION. Kal πάλιν λέγει" *Akoycate λόγον Is. i. το.
Kypioy, ἄρχοντες τοῦ λδοῦ τούτου. Kal πάλιν λέγει" “Axoycate, Is. ΧΙ. 3-
τέκνὰ, φωνῆς βοῶντος ἐν TH ἐρήμῳ. 4. οὐκοῦν περιέτεμεν
ἡμῶν Tas ἀκοάς, ἵνα ἀκούσαντες λόγον πιστεύσωμεν ἡμεῖς.
᾿Αλλὰ καὶ ἡ περιτομὴ ἐφ᾽ ἡ πεποίθασιν κατήργηται" περι-
Ν bf 5 \ a > \ /
τομὴν yap εἴρηκεν ov σαρκὸς γενηθῆναι. ἀλλὰ παρέβησαν,
ὅτι ἄγγελος πονηρὸς ἐσόφιζεν αὐτούς. 5. λέγει πρὸς αὐτούς"
Τάλε λέγει Κύριος ὁ Θεὸς ὑμῶν (ὦδε εὑρίσκω ἐντολήν)" Md Jer.iv.3, 4.
CTIEIPeTE ἐπ᾿ AKANOAIC, περιτμήθητε τῷ Κγρίῳ ὑμῶν. καὶ τί
λέγει ; Περιτμήθητε THN CKAHPOKAPAIAN ὑμῶν, KAl τὸν τρἄχηλον Deut. x.
« » a ͵ 10.
ὑμῶν OY CKAHpyneite. λάβε πάλιν" ᾿Ιδού, λέγει Κύριος, TANTA Jer. ix. 26,
, 2 > , 3 , ς ‘ \ © > '
TA ἔθνη [ἀπερίτμητα] AKPOBYCTIAN, ὁ δὲ AADC OYTOC ἀπερίτμητος
KapAiac. 6. ἀλλ᾽ ἐρεῖς: Καὶ μὴν περιτέτμηται ὁ λαὸς εἰς
σφραγῖδα. ἀλλὰ καὶ πᾶς Σύρος καὶ "Αραψ' καὶ πάντες οἱ
e A a 3 , s ? 3 a 3 A ͵ 3 lal
ἱερεῖς τῶν εἰδώλων. ἄρα οὖν κἀκεῖνοι ἐκ τῆς διαθήκης αὐτῶν
εἰσίν ; ἀλλὰ καὶ οἱ Αἰγύπτιοι ἐν περιτομῇ εἰσίν. 7. Μάθετε
9 / > / \ , / 4 > \
οὖν, τέκνα ἀγάπης, περὶ πάντων πλουσίως, ὅτι ᾿Αβραὰμ
A \ 3 “ / > \ >
πρῶτος περιτομὴν δοὺς ἐν πνεύματι προβλέψας εἰς τὸν Ἴη-
σοῦν περιέτεμεν, λαβὼν τριῶν γραμμάτων δόγματα. 8. λέ-
γε γάρ" Kai περιέτεμεν “ABpadm ἐκ τοῦ οἴκου ayTOY ANApac Gen. xiv.
, \ , , . ες Ἂ ἀν τὰ a 14, XVii.
AEKAOKTG Kal Tplakocioyc. Tis οὖν ἡ δοθεῖσα αὐτῷ γνῶσις ; 43’
7 ¢ \ 8 \ \ , ,
μάθετε ὅτι τοὺς δεκαοκτὼ πρώτους, καὶ διάστημα ποιήσας
λέγει τριακοσίους. τὸ δεκαοκτὼ [I δέκα, H ὀκτώ]: ἔχεις
Ἰησοῦν. ὅτι δὲ ὁ σταυρὸς ἐν τῷ T ἤμελλεν ἔχειν τὴν χάριν,
λέγει καὶ τριακοσίους. δηλοῖ οὖν τὸν μὲν ᾿Ιησοῦν ἐν τοῖς
δυσὶν γράμμασιν, καὶ ἐν τῷ ἑνὶ τὸν σταυρόν. ο. οἶδεν ὁ τὴν
ἔμφυτον δωρεὰν τῆς διαθήκης αὐτοῦ θέμενος ἐν ἡμῖν: οὐδεὶς
γνησιώτερον ἔμαθεν ἀπ᾽ ἐμοῦ λόγον: ἀλλὰ οἶδα ὅτι ἄξιοί
ἐστε ὑμεῖς.

Lev. xi. 7,
10,13—I5.
Deut. xiv.
8, 10,
12—I4.
Deut. iv.
10, 13.

Lev. xi.
13—I5.
Deut. xiv.
12--ξ14.

Lev. xi. 5.

254 THE EPISTLE OF BARNABAS. [x

X. Ὅτι δὲ Μωῦσῆς εἶπεν: ΟΥ̓ marecde χοῖρον οὔτε ἀετὸν
oyTe ὀξήπτερον οὔτε κόρακὰ, OYTE TIANTA ἰχθὺν ὃς οὐκ ἔχει
λεπίδὰ ἐν ἑδγτῷ, τρία ἔλαβεν ἐν τῇ συνέσει δόγματα. 2. πέ-

7 , "» a > a 7 1 ’
pas γέ τοι λέγει αὐτοῖς ἐν τῷ Δευτερονομίῳ" Kai AiwbHcomal
πρὸς τὸν λὰὸν τοῦτον TA δικδιώμδτό. MOY. ἄρα οὖν οὐκ ἔστιν
ἐντολὴ Θεοῦ τὸ μὴ τρώγειν, Μωῦσῆς δὲ ἐν πνεύματι ἐλάλη-
\ 9 / \ a s 5
σεν. 3. τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ,
φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων"
, ef a > ’ n /
τουτέστιν ὅταν σπαταλώσιν, ἐπιλανθάνονται τοῦ Κυρίου,
ef REE a > ἢ A ͵ ¢ hay of
ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν Κύριον, ὡς Kal ὃ
. ὅ
χοῖρος ὅταν τρώγει τὸν κύριον οὐκ οἶδεν, ὅταν δὲ πεινᾷ κραυ-
yater, καὶ λαβὼν πάλιν σιωπᾷ. 4. Ofte φάγη τὸν AeTON
3 \ ‘ > t > ‘ \ > ~ > ‘ ‘ ’ ’ ’
OYAE TON OZYTITEPON OYAE TON IKTINA OYAE TON κορδκὰ' οὐ pn,
φησίν, κολληθήσῃ οὐδὲ ὁμοιωθήσῃ ἀνθρώποις τοιούτοις, οἵ-
τινες οὐκ οἴδασιν διὰ κόπου καὶ ἱδρῶτος ἑαυτοῖς πορίζειν τὴν
i As > al
τροφήν, ἀλλὰ ἁρπάζουσιν τὰ ἀλλότρια ἐν ἀνομίᾳ αὐτῶν καὶ
ἐπιτηροῦσιν, ἐν ἀκεραιοσύνῃ περιπατοῦντες, καὶ περιβλέ-
/ 3 U \ \ / ς \ AAR 4
πονται τίνα ἐκδύσωσιν διὰ τὴν πλεονεξίαν, ὡς Kal τὰ ὄρνεα
a / e a Ἵ / \ f 3 pe 4 f
ταῦτα μόνα ἑαυτοῖς ov πορίζει τὴν τροφήν, ἀλλὰ ἀργὰ καθή-
μενα ἐκζητεῖ πῶς ἀλλοτρίας σάρκας φάγῃ, ὄντα λοιμὰ τῇ
7] >] A ‘ 2 U / t 2 4 '
πονηρίᾳ αὐτῶν. 5. Kai oy dar, φησίν, cMYpainaNn οὐδὲ πώ-
λυπὰ οὐδὲ CHTTIAN’ οὐ μή, φησίν, ὁμοιωθήσῃ ἀνθρώποις τοιού-
“Ψ » 7 Θὰ 3 “ \ Ε wv aA
τοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς Kal κεκριμένοι ἤδη τῷ
θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ
βυθῷ νήχεται, μὴ κολυμβῶντα ὡς τὰ λοιπά, ἀλλὰ ἐν τῇ γῆ
κάτω τοῦ βυθοῦ κατοικεῖ. 6. ᾿Αλλὰ kal τὸν λδογποδὰ OY MH
φάγη. πρὸς τί; οὐ μὴ γένῃ παιδοφθόρος, οὐδὲ ὁμοιωθήσῃ
- Ld “ ε \ > 3 ‘ a \
τοῖς τοιούτοις. OTL ὁ λαγωὸς κατ᾽ ἐνιαυτὸν πλεονεκτεῖ τὴν
ἀφόδευσιν" ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρύπας. 7. ᾿Αλλὰ
OYAE τὴν YAINAN φάγη" οὐ μή, φησίν, γένῃ μοιχὸς οὐδὲ φθο-
Ἶδὲ ¢ θ ΄ a U \ φῆι ὦ \ n
pevs, οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις. πρὸς TL; ὅτι TO ζῶον

n 219 4 3 Ul \ / A \ \ Μ
τοῦτο παρ ἐνιαυτὸν ἀλλάσσει τὴν φύσιν, καὶ ποτὲ μὲν ἀρρεν,

ποτὲ δὲ θῆλυ γίνεται. 8. ᾿Αλλὰ καὶ τὴν yadnv ἐμίσησεν

a 3 / / re a σ ? / >
καλῶς. ov μή, φησίν, γενηθῆς τοιοῦτος, οἵους ἀκούομεν ἀνο-

x1] THE EPISTLE OF BARNABAS. 255

μίαν ποιοῦντας ἐν τῷ στόματι δι’ ἀκαθαρσίαν, οὐδὲ κολλη-
θήσῃ ταῖς ἀκαθάρτοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ
στόματι. τὸ γὰρ ζῶον τοῦτο τῷ στόματι κύει. Q. περὶ μὲν
τῶν βρωμάτων λαβὼν Μωῦσῆς τρία δόγματα οὕτως ἐν πνεύ-

’ e > > if lal \ Ly \
ματι ἐλάλησεν, οἱ δὲ κατ᾽ ἐπιθυμίαν τῆς σαρκὸς ὡς περὶ
βρώσεως προσεδέξαντο. το. Λαμβάνει δὲ τῶν αὐτῶν τριῶν
δογμάτων γνῶσιν Δαυείδ, καὶ λέγει' Makdpioc ἀνὴρ ὃς οὐκ Ps. i. τ.
2 ’ 3 a > a \ \ en? θ / “
eTopeyOH ἐν BoyAH AcEeBON, καθὼς Kai οἱ ἰχθύες πορεύονται
ἐν σκότει εἰς τὰ βάθη, Kal ἐν GAG ἁμαρτωλῶν οὐκ ἔστη, καθὼς

ς ἴω »" \ , ¢ ry e ς a
οἱ δοκοῦντες φοβεῖσθαι τὸν Κύριον ἁμαρτάνουσιν ὡς ὁ χοῖρος,

Ἀν ἢ ͵ a 3 ee \ \ \ \
KAl ἐπὶ KABEAPAN λοιμῶν οὐκ EKAODICEN, καθὼς τὰ πετεινὰ τὰ

’ > ¢ , » / X \ “a /

καθήμενα eis ἁρπαγήν. ἔχετε τελείως Kal περὶ τῆς βρώ-
σεως. 11. Πάλιν λέγει Μωῦσῆς: Φόάγεοθε πᾶν διχηλοῦν Kal Lev. xi. 3.

’ , , ¢€ \ \ , ΓῚ Α Deut. xiv.
μὸρυκώμενον. τί λέγει; ὃ τὴν τροφὴν λαμβάνων οἶδεν τὸν 6,
τρέφοντα αὐτόν, καὶ ἐπ᾽ αὐτῷ ἀναπαυόμενος εὐφραίνεσθαι
δοκεῖ. καλῶς εἶπεν βλέπων τὴν ἐντολήν. Ti’ οὖν λέγει;
κολλᾶσθε μετὰ τῶν φοβουμένων τὸν Κύριον, μετὰ τῶν μελε-

/ A + U | Mee ὁ 3 a / \ aA
τώντων ὃ ἔλαβον διάσταλμα ῥήματος ἐν TH καρδίᾳ, μετὰ τῶν
λαλούντων τὰ δικαιώματα Κυρίου καὶ τηρούντων, μετὰ τῶν

γὼ ἢ “ e , > XN » > ἤ \ 2
εἰδότων ὅτι ἡ μελέτη ἐστὶν ἔργον εὐφροσύνης καὶ ἀναμαρυ-
κωμένων τὸν λόγον Κυρίου. τί δὲ τὸ διχηλοῦν ; ὅτι ὁ δίκαιος
καὶ ἐν τούτῳ τῷ κόσμῳ περιπατεῖ καὶ τὸν ἅγιον αἰῶνα ἐκδέ-
χεται. βλέπετε πῶς ἐνομοθέτησεν Μωῦσῆς καλῶς. 12. ἀλλὰ
πόθεν ἐκείνοις ταῦτα νοῆσαι ἢ συνιέναι; ἡμεῖς δὲ δικαίως

\ / al
νοήσαντες Tas ἐντολάς, λαλοῦμεν ὡς ἠθέλησεν ὁ Κύριος. διὰ

a / \ a

τοῦτο περιέτεμεν TAS ἀκοὰς ἡμῶν Kal τὰς καρδίας, ἵνα συνίω-
aA >
μεν ταῦτα.
\ ΔῸΣ a ft
ΧΙ. Ζητήσωμεν δὲ εἰ ἐμέλησεν τῷ Κυρίῳ προφανερῶσαι
\ and a nr -
περὶ τοῦ ὕδατος καὶ περὶ τοῦ σταυροῦ. περὶ μὲν τοῦ ὕδατος

, \ 3 μ a

γέγραπται ἐπὶ τὸν ᾿Ισραήλ, πῶς τὸ βάπτισμα τὸ φέρον ἄφε-
Σ Cal ᾽ \ aA
σιν ἁμαρτιῶν ov μὴ προσδέξονται, ἀλλ᾽ ἑαυτοῖς οἰκοδομή-
4 \ ς ,

σουσιν. 2. λέγει yap ὁ προφήτης" Ἔκοτηθι oYpané, Kal ἐπὶ Jer. ii. 12,

RN “ > ε 12.
τούτῳ πλεῖον φριξάτω ἡ γῆ, ὅτι AYO Kal πονηρὰ ἐποίηςεν 6 Aadc “Ὁ

4Φ 3 2 , - [3 ᾽ν ͵

OYTOC’ ἐμὲ ἐγκὰτέλιπον πηγὴν ζωῆς, Kal ἑδγτοῖς ὥργξαν βόθρον

Is. xvi.
I, 2.

Is. xlv.
2, 3.

Is. xxxiii.
16—18.

Ps. i. 3—6.

? Zeph. iii.
19.

Ez. xlvii.
I, 7, 12.
Cf. 5. John
Vi. 51.

256 THE EPISTLE OF BARNABAS. [xr

@andtoy. 3. MH πέτρὰ ἔρημός €cTIN TO ὄρος TO ἅγιόν MOY
Lind; ececOe γὰρ ὧς πετεινοῦ NOCCO! ANITITAMENO! NOCCISC AdH-
' \ t f ε Γ > ‘ ,
PHMENOL 4. καὶ πάλιν λέγει ὁ προφήτης" Εγὼ topeycomat
ἔμπροοθέν COY, KAl ὄρη ὁμδλιῶ Kal πύλὰς YAAKAC CYNTPIY καὶ
μοχλοὺς οἰδηροῦο CYNKAACOD, KAl δώσω COI θηοἀγροὺΐς CKOTEINOYC,
ἀποκρύφογο, AopaToyc, ina γνῶοιν ὅτι ἐγὼ Κύριος ὁ Θεός. καί"
KatoikHceic ἐν ὑψηλῷ οπηλδίῳ πέτρδὰς ἰοχγρᾶο. 5. καί: Τὸ
ὕδωρ δ τοῦ πιοτόν" Βὰοιλέὰ μετὰ δόξης ὄψεοθε, Kal H Ψυχὴ ὑμῶν
μελετήςει φόβον Kypioy. 6. καὶ πάλιν ἐν ἄλλῳ προφήτῃ
λέγει". Kai Ectal ὁ ταὐτὰ ποιῶν ὡς τὸ ξύλον τὸ πεφυτευμένον
πὰρὰ τὰς διεξόλογς τῶν YAATWN, ὃ τὸν KAPTION δύτοῦ δώσει ἐν
καιρῷ δ τοῦ, Kal τὸ φύλλον AYTOY οὐκ ἀποργήοετδι, Kal TIANTA
dca ἂν ποιῆ KaTeyOAW@OHCETA 7. ΟΥ̓Χ OYTWC οἱ ἀρσεβεῖο, ΟΥ̓Χ
οὕτως, ἀλλ᾽ ἢ ὧς ὁ χνοῦο ON ἐκρίπτει ὁ ἄνεμος ἀπὸ προοώπου
τῆς γῆς Ald τοῦτο οὐκ ANacTHcoNTal [oi] AceBeic ἐν κρίσει, οὐδὲ
AmapTWAO! ἐν BOYAH δικδίων" ὅτι γινώοκει Κύριος ὁδὸν AIKAIODN,
Kal ὁλὸς ὀοεβῶν ἀπολεῖτδι. 8. αἰσθάνεσθε πῶς τὸ ὕδωρ καὶ

A σῶν a Beers “ a \ L ξ ,
τὸν σταυρὸν ἐπὶ τὸ αὐτὸ ὥρισεν. τοῦτο γὰρ λέγει' Μακάριοι
a See. | \ \ a 7 , > \ “δ ae
οἱ ἐπὶ τὸν σταυρὸν ἐλπίσαντες κατέβησαν εἰς TO ὕδωρ᾽ OTL
τὸν μὲν μισθὸν λέγει EN κδιρῷ aYTOY τότε, φησίν, ἀποδώσω.
νῦν δὲ ὃ λέγει TA φύλλδ οὐκ ἀποργήςετδι, τοῦτο λέγει ὅτι
a“ cn A» b] , > e ”~ \ nw / ¢ “Ὁ
πᾶν ῥῆμα ὃ ἐὰν ἐξελεύσεται ἐξ ὑμῶν διὰ τοῦ στόματος ὑμῶν

9 , \ 3 / 57 > > \ \ > /
ἐν πίστει Kal ἀγάπῃ, ἔσται εἰς ἐπιστροφὴν καὶ ἐλπίδα πολ-
λοῖς. 9. καὶ πάλιν ἕτερος προφήτης λέγει" Kai HN ἡ γῆ τοῦ

᾿Ιδακὼβ ἐπδινογμένη πδρὰ TACAN THN γῆν. τοῦτο λέγει" τὸ

σκεῦος τοῦ πνεύματος αὐτοῦ δοξάζει. 10. εἶτα τί λέγει ; Kai

HN ποτὰμὸς ἕλκων ἐκ δεξιῶν, KAI ANEBAINEN ἐξ δύτοῦ AENAPA

ε “ ‘ a μι U > ? Lal ͵ > ᾿ 7A

WPald’ KAl OC ON arH εξ AYTWN ZHCETAI εἰς TON διωνὰ.
a , ¢ ς a \ , bs aed

11. τοῦτο λέγει ὅτι ἡμεῖς μὲν καταβαίνομεν εἰς TO ὕδωρ

γέμοντες ἁμαρτιῶν καὶ ῥύπου, καὶ ἀναβαίνομεν καρποφο-

ροῦντες ἐν τῇ καρδίᾳ, [καὶ] τὸν φόβον καὶ τὴν ἐλπίδα εἰς τὸν

Ἰησοῦν ἐν τῷ πνεύματι ἔχοντες. Kai ὅς ἂν φάγῃ ἀπὸ τούτων

A a “Δ
ZHCETAI εἰς TON δἰῶνὰ, τοῦτο λέγει" ὃς av, φησίν, ἀκούσῃ τού-
/ \ / f > \ 7A
των λαλουμένων Kal πιστεύσῃ, ζήσεται εἰς τὸν αἰῶνα.

x11] THE EPISTLE OF BARNABAS. 257

a a) ¢. δ b] y.
XII. ‘Opolws πάλιν περὶ τοῦ σταυροῦ ὁρίζει ἐν ἄλλῳ
προφήτῃ λέγοντι" Kai πότε Ta¥Ta οΥντελεοθήσετδι; λέγει Κύριος" 4 Esr. v. 5.
al a or φῇ
Ὅταν ZYAON KAIOH Kal ANACTH, Kal OTAN ἐκ ZYAOY AIMA CTAZH.
» U \ a a \ a a θ rr
ἔχεις πάλιν περὶ τοῦ σταυροῦ Kal τοῦ σταυροῦσθαι μέλλον-
Lal ” , “Ὁ
τος. 2. λέγει δὲ πάλιν [ἐν] τῷ Μωῦσῇ, πολεμουμένου τοῦ
Cal , “ ¢ / ’ \
Ἰσραὴλ ὑπὸ τῶν ἀλλοφύλων, καὶ Wa ὑπομνήσῃ αὐτοὺς
/ “ ὃ Ν \ ¢ / > A 560
πολεμουμένους ὅτι διὰ Tas ἁμαρτίας αὐτῶν παρεδόθησαν
7 -“ 7 \ a
εἰς Oavatov: λέγει eis τὴν καρδίαν Μωύσέως τὸ πνεῦμα,
A a“ / 4
iva ποιήσῃ τύπον σταυροῦ καὶ τοῦ μέλλοντος πάσχειν, ὅτι
a \ > Ul
ἐὰν μή, φησίν, ἐκπίσωσιν ἐπ᾽ αὐτῷ, εἰς τὸν αἰῶνα πολεμηθή-
/ εὴ oo A ἃ 5,32 A “ > / a
σονται. τίθησιν οὖν Μωῦσῆς ἕν ἐφ ἕν ὅπλον ἐν μέσῳ TNS
an / \ A F
πυγμῆς, καὶ ὑψηλότερος σταθεὶς πάντων ἐξέτεινεν Tas χεῖρας
«J ¢
καὶ οὕτως πάλιν ἐνίκα ὃ ᾿Ισραήλ. εἶτα, ὁπόταν καθεῖλεν,
30 a \ fig) aA σ 3 δύ θῇ
ἐθανατοῦντο. 3. πρὸς τί; ἵνα γνῶσιν ὅτι οὐ δύνανται σωθῆ-
2.Ἀ \ t See 3 Lal > / \ 3 δι 8
val, ἐὰν μὴ ἐπ αὕτῳ ἐλπίσωσιν. 4. καὶ παλιν ἐν ἐτέρῳ
προφήτῃ λέγει: Ὅλην τὴν ἡμέραν ἐξεπέτδοὰ τὰς χεῖράς MOY Is. Ixv, 2:
πρὸς λὰὸν ἀπειθῆ καὶ ἀντιλέγοντὰ ὁδῷ Alkaia μου. 5. Πάλιν
- on a a ? a v4 a LS: a \
Μωῦσῆς ποιεῖ τύπον τοῦ ᾿Ιησοῦ, ὅτι δεῖ αὐτὸν παθεῖν καὶ
¢ 4
αὐτὸς ζωοποιήσει ὃν δόξουσιν ἀπολωλεκέναι ἐν σημείῳ, πίπ-
a? / > / \ K / , 9 ὃ /
τοντος τοῦ ᾿Ισραήλ. ἐποίησεν yap Κύριος πάντα ὄφιν δάκνειν
αὐτούς, καὶ ἀπέθνησκον (ἐπειδὴ ἡ παράβασις διὰ τοῦ ὄφεως
wv Ζ / ᾽ \ /
ἐν Eva ἐγένετο), ἵνα ἐλέγξῃ αὐτοὺς ὅτι διὰ τὴν παράβασιν
2 A a / ;
αὐτῶν εἰς θλῖψιν θανάτου παραδοθήσονται. 6. πέρας γέ
< tee or Ὁ ΝΜ > ’ 2 32) ὦ 3: \
Tot αὐτὸς Matons ἐντειλάμενος" ΟΥ̓Κ ἔοτδι ὑμῖν OYTE Y@NEYTON Deut.
3: ‘ > ‘ ¢ a + oh a / n3 A XXVii. 15.
οὔτε γλυπτὸν εἰς θεὸν YMIN, αὐτὸς ποιεῖ, (va τύπον τοῦ ᾿Ιησοῦ
a 3 oo A a
δείξῃ. ποιεῖ οὖἦὖν Μωῦσῆς χαλκοῦν ὄφιν καὶ τίθησιν ἐνδόξως,
καὶ κηρύγματι καλεῖ τὸν λαόν. 7. ἐλθόντες οὖν ἐπὶ τὸ
> OE ee ee / “ \ > n > / / \
αὐτὸ ἐδέοντο Μωύσέως ἵνα περὶ αὐτῶν ἀνενέγκῃ δέησιν περὶ
rae Wy, JA 5 \ rR - a. of
τῆς ἰάσεως αὐτῶν. εἶπεν δὲ πρὸς αὐτοὺς Μωῦσῆς" Ὅταν,
7 A ς A / “
φησίν, δηχθῇ τις ὑμῶν, ἐλθέτω ἐπὶ τὸν ὄφιν τὸν ἐπὶ τοῦ
/ b] \ > / , ¢/ a 2k aA
ξύλου ἐπικείμενον, καὶ ἐλπισάτω πιστεύσας ὅτι αὐτὸς ὧν
A \ A
νεκρὸς δύναται ζωοποιῆσαι, καὶ παραχρῆμα σωθήσεται. καὶ
ef > f BA / 2 / \ / A
οὕτως ἐποίουν. ἔχεις πάλιν καὶ ἐν τούτοις τὴν δόξαν τοῦ
3 a ὁ A '
Ἰησοῦ, ὅτι ἐν αὐτῷ πάντα καὶ εἰς αὐτόν. 8. Τί λέγει πάλιν

AP, FATH. 17

Ex. xvii.
14.

Ps. CX. Ie
S. Matt.

ΧΧΙΪ, 44.

Is. xlv. I,

S. Matt.
xxii. 45.

Gen. xxv.
2I—23.

Gen. xlviii.
IT, 9.

Gen. xl viii.
14, 18, 19.

258 THE EPISTLE OF BARNABAS. [xn

Matos ᾿Ιησοῦ υἱῷ Ναυή, ἐπιθεὶς αὐτῷ τοῦτο τὸ ὄνομα,
Γ᾿" / tf / b] / a « Ν c/ c \
ὄντε προφήτῃ, ἵνα μόνον ἀκούσῃ πᾶς ὁ λαὸς ὅτι ὁ πατὴρ
, a \ a δὶ αῷ. a 7] > “ “Ὁ
πάντα φανεροῖ περὶ τοῦ υἱοῦ Ἰησοῦ; 9. λέγει οὖν Mavons
3 le tn N / > θ Ν Lal ΕΝ ς / »” e 4
Ιησοῦ υἱῷ Ναυή, ἐπιθεὶς τοῦτο ὄνομα, ὁπότε ἔπεμψεν αὐτὸν
κατάσκοπον τῆς γῆς" Λάβε Βιβλίον εἰς τὰς χεῖρᾶς CoY Kal γράψον
ἃ λέγει Κύριος, ὅτι ἐκκόψει ἐκ ῥιζῶν τὸν οἶκον TIANTA τοῦ
3 \ ¢ © \ a Θ ΝΥ Ὡς ἃ > ’ a c n "
Αμάληὴκ ὁ yidc τοῦ Θεοῦ ἐπ᾿ ἐοχάτων τῶν ἡμερῶν. 10. ἔδε
πάλιν ᾿Ιησοῦς, οὐχὶ υἱὸς ἀνθρώπου ἀλλὰ υἱὸς τοῦ Θεοῦ,
τύπῳ δὲ. ἐν σαρκὶ φανερωθείς. ᾿Ἐ“πεὶ οὖν μέλλουσιν λέγειν
ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυεέδ,
/ \ / \ / “Ὁ ε A 3
φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν" Εἶπεν
Κύριος τῷ Κγρίω μογ' Κάθου ἐκ δεξιῶν Moy ἕως ἂν θῶ TOYC
ἐχθρούς COY ὑποπόδιον τῶν ποδῶν Coy. II. καὶ πάλιν λέγει
οὕτως Ἡσαΐας" Εἶπεν Κύριος τῷ Χριοτῷ moy Κγρίῳ, of ἐκρά-
τηοὰ τῆς δεξιάς ayTOY, Emakofcal ἔμπροσθεν ayYTOY ἔθνη, Kal
icyyN BactAé@n διὰρρήξω. ide πῶς Aayeid λέγει δύτὸν Κύριον,
\ εν , /
καὶ υἱὸν ov λέγει.
XIII. Ἴδωμεν δὲ εἰ οὗτος ὁ λαὸς κληρονομεῖ ἢ ὁ πρῶτος,
\ 4 Ul 3 ε A a 5 > / 3 “ >
καὶ ἡ διαθήκη εἰς ἡμᾶς ἢ εἰς ἐκείνους. 2. ἀκούσατε οὖν
περὶ τοῦ λαοῦ τί λέγει ἡ γραφή" ᾿Ἐλεῖτο δὲ ᾿Ιοδὰκ περὶ ‘PeBéx-
Kac THC γυνδικὸς δύτοῦ, ὅτι CTEIPA HN. Kal CYNéAaBeN. εἶτὰ
ἐξῆλθεν “PeBexka πγθέοθδι Tapd Kypioy. kai εἶπεν Κύριος πρὸς
ayTHN’ Ayo ἔθνη ἐν TH γδοτρί coy Kal δύο λὰοὶ ἐν TH κοιλίδ
coy, Kal ὑπερέξει λὰὸς λδοῦ, Kal ὁ μείζων AOYAEYCE! τῷ EAACCONI.
3. αἰσθάνεσθαι ὀφείλετε τίς ὁ ᾿Ισαὰκ καὶ τίς ἡ Ῥεβέκκα,
καὶ ἐπὶ τίνων δέδειχεν ὅτι μείζων ὁ λαὸς οὗτος ἢ ἐκεῖνος.
4. Καὶ ἐν ἄλλῃ προφητείᾳ λέγει φανερώτερον 6 Ἰακὼβ
\ > \ \ e\ 3 a 7 Yee ’ . > ’ '
πρὸς Ἰωσὴφ τὸν υἱὸν αὐτοῦ, λέγων “lAoy, οὐκ écTépHceN
me Κύριος τοῦ προσώπου coy’ προοάγάγέ μοι τοὺς yioyc coy, ἵνὰ
εὐλογήοω aytoyc. 5. καὶ προσήγαγεν ᾿Εφραὶμ καὶ Μανασσῆ,
τὸν Μανασσῆ θέλων ἵνα edroynOn, ὅτι πρεσβύτερος ἦν" 6
γὰρ Ἰωσὴφ προσήγαγεν εἰς τὴν δεξιὰν χεῖρα τοῦ πατρὸς
Ἰακώβ. εἶδεν δὲ Ἰακὼβ τύπον τῷ πνεύματι τοῦ λαοῦ τοῦ
μεταξύ. καὶ τί λέγει ; Kai ἐποίηςεν ᾿Ιδλκὼβ ἐνδλλὰξ τὰς χεῖρδο

xiv] THE EPISTLE OF BARNABAS. 259

AYTOY, Kal ἐπέθηκεν ‘THN δεξιὰν ἐπὶ THN KEaAHN 'Eqpaim τοῦ

AeyTEpoy KAl NewTEpOY, Kal εὐλόγησεν ἀὐτόν. Kal εἶπεν ᾿Ιωοὴφ

πρὸς ‘lakwB: Λλετἄθες coy τὴν δεξιὰν ἐπὶ THN KE@aAHN ManaccA,

ὅτι πρωτότοκός Moy yidc ἐστιν. καὶ εἶπεν “laka@B πρὸς ᾿Ιωοήφ'

OjAa, τέκνον, οἶδὸ᾽ ἀλλ᾽ ὁ μείζων AOYAEYCE! τῷ ἐλάσοονι. καὶ

οὗτος δὲ eyAorHe@Hcetal. 6. Βλέπετε ἐπὶ τίνων τέθεικεν, τὸν

λαὸν τοῦτον εἶναι πρῶτον καὶ τῆς διαθήκης κληρονόμον. 7. εἰ

οὖν ἔτι καὶ διὰ τοῦ ᾿Αβραὰμ ἐμνήσθη, ἀπέχομεν τὸ τέλειον

τῆς γνώσεως ἡμῶν. τί οὖν λέγει τῷ ᾿Αβραάμ, ὅτε μόνος

πιστεύσας ἐτέθη εἰς δικαιοσύνην ; “lacy τέθεικά ce, ABpadm, Gen. xv. 6,

TIATEPA ἐθνῶν τῶν πιοτεγόντων Ar aKpoBycTiac τῷ Θεῷ. ΠΑ ἐν
XIV. Ναί. ἀλλὰ ἴδωμεν τὴν διαθήκην ἣν ὥμοσεν τοῖς

πατράσι δοῦναι τῷ λαῷ, εἰ δέδωκεν. δέδωκεν: αὐτοὶ δὲ οὐκ

ἐγένοντο ἄξιοι λαβεῖν διὰ τὰς ἁμαρτίας αὐτῶν. 2. λέγει

yap 6 προφήτης" Kai HN Maycric νηστεήων ἐν ὄρει Σινᾶ, τοῦ Ex. xxiv.

AaBeIN THN AlaOHiKHN Kyploy πρὸς TON λὰόν, HMEPAC TECCEPAKONTA ie

Kal NYKTAC TECCEPAKONTAS. Kal ἔλαβεν [Mayctic] mapa Kypioy Ex. xxxi.

τὰς AYO TAAKAC TAC TETPAMMENAC τῷ AdKTYAG@ TAC χειρὸς Kypioy oh

ἐν TINeymaTl. καὶ λαβὼν Μωῦσῆς κατέφερεν πρὸς τὸν λαὸν

δοῦναι. 3. καὶ εἶπεν Κύριος πρὸς Μωῦσῆν" Moayci ΛλΛωγοῆ, Ex, xxxii.

Κάτάβηθι τὸ τόχοο, ὅτι ὁ Aadc coy ON ἐξήγδγες ἐκ γῆς Αἰγύπτου 71 8, 19-

HNOMHCEN. Kal CYNAKEN Maycfic ὅτι ἐποίηοδν ἐδυτοῖς πάλιν

Y@NEYMATA, κὰὶ ἔριψεν EK τῶν χειρῶν, KAl CYNETPIBHCAN δὶ

πλάκες τῆς λιάθήκης Kypioy. 4. Μωῦσῆς μὲν ἔλαβεν, αὐτοὶ

δὲ οὐκ ἐγένοντο ἄξιοι. πῶς δὲ ἡμεῖς ἐλάβομεν; μάθετε.

Movors θεράπων ὧν ἔλαβεν, αὐτὸς δὲ Κύριος ἡμῖν ἔδωκεν

εἰς λαὸν κληρονομίας, dv ἡμᾶς ὑπομείνας. 5. ἐφανερώθη δὲ

ἵνα κἀκεῖνοι τελειωθῶσιν τοῖς ἁμαρτήμασιν καὶ ἡμεῖς διὰ

τοῦ κληρονομοῦντος διαθήκην Κυρίου Ἰησοῦ λάβωμεν, ὃς

εἰς τοῦτο ἡτοιμάσθη, ἵνα αὐτὸς φανεὶς τὰς ἤδη δεδαπανημένας

ἡμῶν καρδίας τῷ θανάτῳ καὶ παραδεδομένας τῇ τῆς πλάνης

ἀνομίᾳ λυτρωσάμενος ἐκ τοῦ σκότους, διάθηται ἐν ἡμῖν διαθή-

κὴν λόγῳ. 6. γέγραπται γὰρ πῶς αὐτῷ ὁ πατὴρ ἐντέλλεται,

λυτρωσάμενον ἡμᾶς ἐκ τοῦ σκότους, ἑτοιμάσαι ἑαυτῷ λαὸν

17—2

260 THE EPISTLE OF BARNABAS. [Χιν

Is. xlii.6,7. ἅγιον. 7. λέγει οὖν ὁ προφήτης ᾿Εγὼ Κύριος ὁ Θεός coy

Is. xlix.

6, 7.

Is. lxi.
I, 2.

ἐκάλεοά Ce ἐν AIKAIOCYNH, KAl KPATHCW TAC yelpdc coy καὶ
ENICYYCW CE, KAI EAWKA CE εἰς AIABHKHN γένους, εἰς φῶς ἐθνῶν,
ἀνοῖξαι OMOAAMOYC τγφλῶν, Kal EZarareiN ἐκ δεομῶν πεπεδη-
μένογς Kal ἐξ οἴκογ φγλὰκῆς κἀθημένογς ἐν οκότει. γινώσκομεν
οὖν πόθεν ἐλυτρώθημεν. 8. πάλιν ὁ προφήτης λέγει" ᾿ΙΔΟΥ
τέθεικά CE εἰς φῶς ἐθνῶν, TOY εἶνδι CE εἰς CWTHPIAN ἕως ἐοχάτου
τῆς γῆς" οὕτως λέγει Κύριος ὁ λγτρωςάμενός ce Θεός. 9. πάλιν
ὁ προφήτης λέγει Πνεῦμὰ Kypioy ἐπ᾽ ἐμέ, οὗ εἵνεκεν ἐχριοέν
με εὐδγγελίοδοθδι TATTEINOIC, ἀπέοτδαλκέν με ἰάσδοθδι TOYC CYNTE-
TPIMMENOYC THN KAPAIAN, κηρῦξδι δἰχμάλώτοις ἄφεοιν Kal TYPAOIC
ANABAEYIN, κἀλέοδι ENIAYTON Κγρίογ δεκτὸν Kal HMEPAN ANTA-
TIOAGCEWC, TIAPAKAAECAI TIANTAC TOYC πενθοῦντδο.

XV. Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν
τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς

Ex. xx. 8. Μωύσῆν κατὰ πρόσωπον Kai dridcate τὸ cdBBaton Κγρίου

Ps. xxiv. 4.

YEPCIN KAaOapaic Kal κἀρλίὰ Kadapd. 2. Kal ἐν ἑτέρῳ λέγει"

Jer. xvii; "EAN φγλάξωοιν οἱ γίοί Moy TO CABBATON, τότε ἐπιθήοω TO EAEdC

24.

ΜΟΥ ἐπ᾽ ayToyc. 3. τὸ σάββατον λέγει ἐν ἀρχῇ τῆς κτίσεως"

Gen. ii.2, Kai ἐποίησεν ὁ Θεὸς ἐν EZ ἡμέρδις τὰ Epra τῶν χειρῶν Ὃὐ τοῦ,

Kal ογνετέλεοεν ἐν TH ἡμέρὰ TH ἑβδόμη κἂὶ KATETIAYCEN ἐν

aYTH, Kal ἡγίδοεν δύτην. 4. προσέχετε, τέκνα, τί λέγει τό'

Σγνετέλεοεν ἐν ἕξ ἡμέρδιο. τοῦτο λέγει ὅτι ἐν ἑξακισχιλίοις
/

ἔτεσιν συντελέσει Κύριος τὰ σύνπαντα. ἡ yap ἡμέρα παρ᾽

αὐτῷ [σημαίνει] χίλια ἔτ τὸς δέ μοι ἢ λέγων"

ὑτῷ [σημαίνει] yi η. αὐτὸς δέ μοι μαρτυρεῖ Χέγων

2Pet.iii. 8. IAoy Hmépa Kypioy ἔσται ὡς χίλιὰ ἔτη. οὐκοῦν, τέκνα, ἐν ἕξ

ε / > a ς / 4 “ \
ἡμέραις, ἐν τοῖς ἑξακισχιλίοις ἔτεσιν συντελεσθήσεται τὰ
, a t an «£ a
σύνπαντα. 5. Kai Katémaycen TH ἡμέρὰ TH ἑβδόμῃ. τοῦτο
λέγει" ὅταν ἐλθὼν ὃ vids αὐτοῦ καταργήσει τὸν καιρὸν τοῦ

a a \ uA
ἀνόμου Kal κρινεῖ τοὺς ἀσεβεῖς καὶ ἀλλάξει τὸν ἥλιον καὶ
τὴν σελήνην καὶ τοὺς ἀστέρας, τότε καλῶς καταπαύσεται
a ¢ / a / ς
ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ. 6. πέρας γέ τοι λέγει" “Aridceic
> \ ‘ ty \ ! al 3 3 «Ὁ ε \
AYTHN ΧΕΡΟΙ͂Ν KABAPAIC Kal κὰἀρδιὰ KAOAPA. εὖ οὔν ἣν ὁ Θεὸς

aN Ayah δ 7 a δὲ Pe ἕ ἢ θ \ x a
HMEPaV ἡγίασεν, νυν TLS VVaTaL aylacal KAVAPOS ὧν TH)

XvI| THE EPISTLE OF BARNABAS. 261

whe \ 3 ,
καρδίᾳ, ἐν πᾶσιν πεπλανήμεθα. 7. εἰ δὲ οὖν ἄρα τότε
A /
καλῶς καταπαυόμενοι ἁγιάσομεν αὐτήν, ὅτε δυνησόμεθα αὐτοὶ
δικαιωθέντες καὶ ἀπολαβόντες τὴν ἐπαγγελίαν, μηκέτι οὔσης
τῆς ἀνομίας, καινῶν δὲ γεγονότων πάντων ὑπὸ Κυρίου,
τότε δυνησόμεθα αὐτὴν ἁγιάσαι, αὐτοὶ ἁγιασθέντες πρῶτον.
8. πέρας γέ τοι λέγει αὐτοῖς" Τὰς νεομηνίδο ὑμῶν Kal τὰ Is. i. 13.
οἀββὰτὰ οὐκ ἀνέχομαι. ὁρᾶτε πῶς λέγει: Οὐ τὰ νῦν σάββατα
3 \ / > AG / 3 e ’ \ /
[ἐμοὶ] δεκτά, ἀλλὰ ὃ πεποίηκα, ἐν ᾧ καταπαύσας τὰ πάντα
ΕῚ \ ξ ͵7ὔ ᾽ δό ὅ > v- / > ͵
ἀρχὴν ἡμέρας ὀγδόης ποιήσω, ὅ ἐστιν ἄλλου κόσμου ἀρχήν.
\ \ v \ ¢ / \ 2 δό > b] /
9. διὸ καὶ ἄγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην,
» e \ ¢.% a 2 £ > A \ θ \ -
ἐν ἡ καὶ ὁ ᾿Ιησοῦς ἀνέστη ἐκ νεκρῶν καὶ φανερωθεὶς ἀνέβη
εἰς οὐρανούς.
XVI. Ἔτι δὲ καὶ περὶ τοῦ ναοῦ ἐρῶ ὑμῖν, πῶς πλανώ-
᾿ ς , 2 \ > \ 4 \ te eR!
μενοι οἱ ταλαίπωροι εἰς τὴν οἰκοδομὴν ἤλπισαν, καὶ οὐκ ἐπὶ
τὸν Θεὸν αὐτῶν τὸν ποιήσαντα αὐτούς, ὡς ὄντα οἶκον Θεοῦ.
δὸ \ ς \ ἔθ i , aN 5] A a
2. σχεδὸν yap ws Ta ἔθνη ἀφιέρωσαν αὐτὸν ἐν τῷ ναῷ.
A > ,
ἀλλὰ πῶς λέγει Κύριος καταργῶν αὐτόν; μάθετε: Τίς ἐμέ- Is. xl. 12.
TPHCEN τὸν OYPANON CTTIOAMH, H THN THN Apaki; οὐκ ἐγώ ; λέγει Is. Ixvi. 1.
Κύριος: “O oypandc μοι θρόνοο, ἡ δὲ [A ὑποπόδιον τῶν ποδῶν
a 53 , : “ tal
MOY’ ποῖον οἶκον OIKOAOMHCETE μοι; H TiC τόπος THC KaTa-
πὸγςεώς MOY; ἐγνώκατε ὅτι ματαία ἡ ἐλπὶς αὐτῶν. . 3. πέρας
γέ τοι πάλιν λέγει" ᾿Ιλοὺ οἱ καθελόντες τὸν NAON τοῦτον, aYTOI Is. xlix. τ7.
ἂ- ἃ 2 ? - / \ \ \ al ᾽ A
AYTON OIKOAOMHCOYCIN. 4. γένεται. διὰ yap TO πολεμεῖν αὐτοὺς
, ς \ al 3 Aa lel \ > \ e ” > A
καθῃρέθη ὑπὸ τῶν ἐχθρῶν. νῦν καὶ αὐτοὶ οἱ τῶν ἐχθρῶν
/
ὑπηρέται ἀνοικοδομήσουσιν αὐτόν. 5. πάλιν ὡς ἔμελλεν ἡ
« \ ς
πόλις καὶ ὁ ναὸς καὶ ὁ λαὸς ᾿Ισραὴλ παραδίδοσθαι, ἐφανε-
50 4 \ e ξς K \ 2 Oe ὩΝαςῚ ’ a c a
ρώθη. λέγει γὰρ ἡ ypadyy Kai €ctal ἐπ᾿ écyATWN τῶν ἡμερῶν, Enoch
; , , μ : Ιχχχῖχ. 56
Kal Tlapadwcel Κύριος τὰ mpdBaTa τῆς νομῆς Kal τὴν MANAPAN 6.
Kal TON πύργον AYT@N εἰς KATAPOOPAN. Kal ἐγένετο καθ᾽ ἃ
/
ἐλάλησεν Κύριος. 6. ἕητήσωμεν δὲ εἰ ἔστιν ναὸς Θεοῦ.
ἔστιν, ὅπου αὐτὸς λέγει ποιεῖν καὶ καταρτίζειν. γέγραπται
/ ‘ 2: nw c , .
γάρ: Kai ἔοτὰι τῆς ἑβδομᾶδος CYNTEAOYMENHC, OIKOAOMHOHCETAI Dan. ix. 24.
νὰὸς Θεοῦ ἐνδόξως ἐπὶ τῷ “ὀνόματι Kypioy. 7. εὑρίσκω οὖν

ὅ a | r al 3 2 ὃ θή 24 a δὲν,
TL ἐστιν VAOS. “πῶς OVVY OLKOOOUNUNHCETAL ἐπὶ T@ ονοματίι

262 THE EPISTLE OF BARNABAS. [XvI

a la) a“ A n ¢ a
Κυρίου; μάθετε. πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ Θεῷ ἦν ἡμῶν
\ / - 7 \ \ » / ε
τὸ κατοικητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ὡς
A \ \ / > \
ἀχηθῶς οἰκοδομητὸς ναὸς διὰ χειρός: ὅτι ἦν πλήρης μὲν
εἰδωλολατρείας καὶ ἦν οἶκος δαιμονίων, διὰ τὸ ποιεῖν ὅσα ἦν
ἐναντία τῷ Θεῷ. 8. oikKOAOMHOHCETAI δὲ ἐπὶ τῷ ὀνόμδτι Κυρίου.
προσέχετε δέ, ἵνα ὁ ναὸς τοῦ Κυρίου ἐνδόξως οἰκοδομηθῇ.
lal / / Ἁ : Μ n ς a \ ‘
mas; μάθετε. λαβόντες THY ἄφεσιν τῶν ἁμαρτιῶν καὶ ἐλπτί-
ἣν δ ᾿ ῇ / / 5 > A /
σαντες ἐπὶ TO ὄνομα ἐγενόμεθα καινοί, πάλιν ἐξ ἀρχῆς κτιζό-
“- Ἄν “Ὁ / ς “ > al ¢ \ a
μενοι διὸ ἐν τῷ κατοικητηρίῳ ἡμῶν ἀληθῶς ὁ Θεὸς κατοικεῖ
, ca wn ¢ ͵ ᾽ A a / ε a“ ? A
ἐν ἡμῖν. 9. πῶς; ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ
al > “ ς ΄ - ῇ e 9 \ an
τῆς ἐπαγγελίας, ἡ σοφία τῶν δικαιωμάτων, ai ἐντολαὶ τῆς
a nw ’ r Lal
διδαχῆς, αὐτὸς ἐν ἡμῖν προφητεύων, αὐτὸς ἐν ἡμῖν κατοικῶν,
τοῖς τῷ θανάτῳ δεδουλωμένοις ἀνοίγων ἡμῖν τὴν θύραν τοῦ
ναοῦ, ὅ ἐστιν στόμα, μετάνοιαν διδοὺς ἡμῖν εἰσάγει εἰς τὸν
ἄφθαρτον ναόν. 10. 6 γὰρ ποθῶν σωθῆναι βλέπει οὐκ εἰς
τὸν ἄνθρωπον ἀλλὰ εἰς τὸν ἐν αὐτῷ κατοικοῦντα καὶ λαλοῦντα,
ἐπ᾽ αὐτῷ ἐκπλησσόμενος ἐπὶ τῷ μηδέποτε μήτε τοῦ λέγοντος
τὰ ῥήματα ἀκηκοέναι ἐκ τοῦ στόματος μήτε αὐτός ποτε ἐπι-
τεθυμηκέναι ἀκούειν. τοῦτό ἐστιν πνευματικὸς ναὸς οἰκοδο-
μούμενος τῷ Κυρίῳ.
XVII. ἊἜφ᾽ ὅσον ἦν ἐν δυνατῷ καὶ ἁπλότητι δηλῶσαι
ς A
ὑμῖν, ἐλπτίζει wou ἡ ψυχὴ [τῇ ἐπιθυμίᾳ μου] μὴ παραλελου-
πέναι τι [τῶν ἀνηκόντων εἰς σωτηρίαν]. 2. ἐὰν γὰρ περὶ
Led > / a / / a 3 \ /
τῶν ἐνεστώτων ἢ μελλόντων γράφω ὑμῖν, οὐ μὴ νοήσητε
ὃ Ν ὸ 3 a a θ a \ “
ta τὸ ἐν παραβολαῖς κεῖσθαι. ταῦτα μὲν οὕτως.
XVIII. Μεταβώμεν δὲ καὶ ἐπὶ ἑτέραν γνῶσιν καὶ διδα-
Ul , nm
χήν. ᾿Οδοὶ δύο εἰσὶν διδαχῆς καὶ ἐξουσίας, ἥ Te τοῦ φωτὸς
« a ¢
καὶ ἡ τοῦ σκότους. διαφορὰ δὲ πολλὴ τῶν δύο ὁδῶν. ἐφ᾽
e \ ’ 3 / \ v an fal
ἧς μὲν γάρ εἰσιν τεταγμένοι φωταγωγοὶ ἄγγελοι τοῦ Θεοῦ,
ἐφ᾽ ἧς δὲ ἄγγελοι τοῦ Σατανᾶ. 2. καὶ ὁ μέν ἐστιν Κύριος
> / A a A a
ἀπὸ αἰώνων καὶ εἰς τοὺς αἰῶνας, ὁ δὲ ἄρχων καιροῦ τοῦ νῦν
τῆς ἀνομίας.
¢ a
XIX. Ἡ οὖν ὁδὸς τοῦ φωτός ἐστιν αὕτη" ἐάν τις θέλων

ὁδὸ ὃ 3 \ \ ¢ 7 ‘ “Ὁ »
OOOV OO€VELY ἐπι TOV ὠρίσμενον TOTTOVY σπευσῇ τοῖς epyots

ΧΙΧ] THE EPISTLE OF BARNABAS. 263

αὐτοῦ. ἔστιν οὖν ἡ δοθεῖσα ἡμῖν γνῶσις τοῦ περιπατεῖν ἐν
αὐτῇ τοιαύτη: 2. ᾿Αγαπήσεις τὸν ποιήσαντά σε, φοβηθήσῃ
τόν σε πλάσαντα, δοξάσεις τόν σε λυτρωσάμενον ἐκ θανάτου"
ΝΜ ε a) a / \ ͵ “A , 3
ἔσῃ ἁπλοῦς τῇ καρδίᾳ καὶ πλούσιος τῷ πνεύματι" οὐ κολλη-
θήσῃ μετὰ πορευομένων ἐν ὁδῷ θανάτου, μισήσεις πᾶν ὃ οὐκ
ἔστιν ἀρεστὸν τῷ. Θεῷ, μισήσεις πᾶσαν ὑπόκρισιν" οὐ μὴ
᾽ , ἢ A 7 3 ς 7 ͵ “,
ἐγκαταλίπης ἐντολὰς Kupiov. 3. οὐχ ὑψώσεις σεαυτόν, ἔσῃ
δὲ ταπεινόφρων κατὰ πάντα. οὐκ ἀρεῖς ἐπὶ σεαυτὸν δόξαν.
οὐ λήμψη βουλὴν πονηρὰν κατὰ τοῦ πλησίον cov οὐ δώσεις

A Ὁ : , 2
τῇ ψυχῇ σου θράσος. 4. οὐ πορνεύσεις, OY MOIYEYCEIC, οὐ Ex. xx. 14.
παιδοφθορήσεις. οὐ μή σου ὁ λόγος τοῦ Θεοῦ ἐξέλθῃ ἐν

an Σ

ἀκαθαρσίᾳ τινῶν. οὐ λήμψῃ πρόσωπον ἐλέγξαι τινὰ ἐπὶ
παραπτώματι. ἔσῃ πραῦς, ἔσῃ Hcyyioc, ἔσῃ τρέμων TOYC Is. Ixvi. 2.
λόγογς οὺς ἤκουσας. οὐ μνησικακήσεις τῷ ἀδελφῷ

roy ς 7 φ. pun NOES TG EAPO σου.
5. ov μὴ διψυχήσῃς πότερον ἔσται ἢ οὔ. OY MH λάβης ἐπὶ Ex. xx. 7.
MaTai@ τὸ ὀνομὰ Kypioy. ἀγαπήσεις τὸν πλησίον σου ὑπὲρ
τὴν ψυχήν σου. οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ πάλιν
γεννηθὲν ἀποκτενεῖς. οὐ μὴ ἄρῃς τὴν χεῖρά σου ἀπὸ τοῦ
υἱοῦ σου ἢ ἀπὸ τῆς θυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδά-
ἕξεις φόβον Θεοῦ. 6. οὐ μὴ γένῃ ἐπιθυμῶν τὰ τοῦ πλησίον
σου, οὐ μὴ γένῃ πλεονέκτης. οὐδὲ κολληθήσῃ ἐκ ψυχῆς σου
μετὰ ὑψηλῶν, ἀλλὰ μετὰ ταπεινῶν καὶ δικαίων ἀναστρα-

͵ \ / / 3 ͵ ε b] \ 7
φήσῃ. τὰ συμβαίνοντά σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξῃ,
εἰδὼς ὅτε ἄνευ Θεοῦ οὐδὲν γίνεται. 7. οὐκ ἔσῃ δυγνώμων

ς : A

οὐδὲ δίγλωσσος. ὑποταγήσῃ κυρίοις ws τύπῳ Θεοῦ ἐν αἰσχύνῃ

\ , ᾽ ἢ ΤῸΝ , / a / 3 /
kat φόβῳ. οὐ μὴ ἐπιτάξῃς δούλῳ σου ἢ παιδίσκῃ ἐν πικρίᾳ,
τοῖς ἐπὶ τὸν αὐτὸν Θεὸν ἐλπίξουσιν, μήποτε οὐ μὴ φοβηθή-
govrat τὸν ἐπ᾽ ἀμφοτέροις Θεόν ὅτι ἦλθεν οὐ κατὰ πρόσ-
ὠπὸον καλέσαι, ἀλλ᾽ ἐφ᾽ ods τὸ πνεῦμα ἡτοίμασεν. 8. κοινω-
νήσεις ἐν πᾶσιν τῷ πλησίον σου, καὶ οὐκ ἐρεῖς ἴδιο. εἶνδι" εἰ Acts iv. 32.

\ Lal > Lal A
yap ἐν τῷ ἀφθάρτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς
φθαρτοῖς. οὐκ ἔσῃ πρόγλωσσος" παγὶς γὰρ τὸ στόμα θανά-

ς a

του. ὅσον δύνασαι ὑπὲρ τῆς ψυχῆς σου ἁγνεύσεις. 9. MH Ecclus. iv.
Γίνου πρὸς μὲν τὸ AaBEIN ἐκτείνων TAC χεῖρας, πρὸς δὲ τὸ λοῦνδι >”

Heb.xiii.7.

Rom. xii.g.

264 THE EPISTLE OF BARNABAS. | XIx

CYCT@N. ἀγαπήσεις ὡς κόρην τοῦ ὀφθαλμοῦ σου πάντα TON
AdAOYNTA COI τὸν λόγον Kypioy. 10. MNHCOHCH ἡμέραν κρίσεως
νυκτὸς καὶ ἡμέρας, καὶ ἐκζητήσεις καθ᾽ ἑκάστην ἡμέραν τὰ
πρόσωπα τῶν ἁγίων, ἢ διὰ λόγου κοπιῶν καὶ πορευόμενος εἰς
\ , \ [οὐ > \ a \ A ,
τὸ παρακαλέσαι καὶ μελετῶν εἰς τὸ σῶσαι ψυχὴν τῷ λόγῳ,
ἢ διὰ τῶν χειρῶν σου ἐργάσῃ εἰς λύτρον ἁμαρτιῶν σου.
+ ͵ fal sO \ \ / 4 \ f
11. οὐ διστάσεις δοῦναι οὐδὲ διδοὺς γογγύσεις, γνώσῃ δὲ τίς
nn “ > e
ὁ τοῦ μισθοῦ καλὸς ἀνταποδότης. φυλάξεις ἃ παρέλαβες,
μήτε προστιθεὶς μήτε ἀφαιρῶν. εἰς τέλος μισήσεις τὸν πονη-
>
pov. κρινεῖς δικαίως. 12. ov ποιήσεις σχίσμα, εἰρηνεύσεις
4
δὲ μαχομένους συναγαγών. ἐξομολογήση ἐπὶ ἁμαρτίαις σου.
οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ. αὕτη
> \ ¢ eas la! /
ἐστὶν ἡ ὁδὸς τοῦ φωτός.

XX. Ἡ δὲ τοῦ μέλανος ὁδός ἐστιν σκολιὰ καὶ κατάρας
μεστή. ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν
ἡ ἐστὶν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν" εἰδωλολατρεία,
θρασύ ὕ δυνά ἧητό διπλοκαρδί. ί

ρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία,
’ « , ε ’ / 4 / > ,
φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθά-
Sea, φαρμακεία, μαγεία, πλεονεξία, ἀφοβία Θεοῦ. 2. διῶ-
- aA A > ‘ a
KTat τῶν ἀγαθῶν, μισοῦντες ἀλήθειαν, ἀγαπῶντες ψεύδη, ov
γινώσκοντες μισθὸν δικαιοσύνης, οὐ κολλώμενοι ἀγάθῷ, οὐ
κρίσει δικαίᾳ, χήρᾳ καὶ ὀρφανῷ οὐ προσέχοντες, ἀγρυπνοῦν-
τες οὐκ εἰς φόβον Θεοῦ ἀλλὰ ἐπὶ τὸ πονηρόν, ὧν μακρὰν καὶ
>
πόρρω πραὕὔτης καὶ ὑπομονή, ἀγαπῶντες μάταια, διώκοντες
ἀνταπόδομα, οὐκ ἐλεῶντες πτωχόν, οὐ πονοῦντες ἐπὶ κατα-
πονουμένῳ, εὐχερεῖς ἐν καταλαλιᾷ, οὐ γινώσκοντες τὸν ποιή-
σαντα αὐτούς, φονεῖς τέκνων, φθορεῖς πλάσματος Θεοῦ, ἀπο-
/ \ > / a“ \ /
στρεφόμενοι τὸν ἐνδεόμενον, καταπονοῦντες τὸν θλιβόμενον,
πλουσίων παράκλητοι, πενήτων ἄνομοι κριταί, πανθαμάρ-
TNTOL.

XXI. Καλὸν οὖν ἐστὶν μαθόντα τὰ δικαιώματα τοῦ
Κυρίου, ὅσα γέγραπται, ἐν τούτοις περιπατεῖν. ὁ γὰρ ταῦτα
ποιῶν ἐν τῇ βασιλείᾳ τοῦ Θεοῦ δοξασθήσεται ὁ ἐκεῖνα ἐκλε-
γόμενος μετὰ τῶν ἔργων αὐτοῦ συναπολεῖται. διὰ τοῦτο.

ΧΧΙ] THE EPISTLE OF BARNABAS. 265

_ aes \ le) 3 > A \ ς ;
ἀνάστασις, διὰ τοῦτο ἀνταπόδομα. 2. ᾿Ἐρωτώ τοὺς ὑπερέ-
> A f / me
χοντας, εἴ τινά μου γνώμης ἀγαθῆς λαμβάνετε συμβουλίαν
a e \ | er \
ἔχετε μεθ᾽ ἑαυτῶν eis ods ἐργάσησθε TO καλόν' μὴ ἐλλείπητε.
n U a A
3. ἐγγὺς ἡ ἡμέρα ἐν 4 συναπολεῖται πάντα τῷ πονηρῷ.
> \ ¢ , Lis \ 2 ie) 5, \ wv > my _¢ FOr
ἐγγὺς ὁ Κύριος Kai ὁ micOdc ayTOY. 4. ἔτι καὶ ETL ἐρωτῶ ὑμᾶς
A a / “
ἑαυτῶν γίνεσθε νομοθέται ἀγαθοί, ἑαυτῶν μένετε σύμβουλοι
/ v > ς Ὁ A « / ς δὲ Θ / ¢
πιστοί, ἄρατε ἐξ ὑμῶν πᾶσαν ὑπόκρισιν. 5. ὁ δὲ Θεός, ὃ
A ce A , Uy
τοῦ παντὸς κόσμου κυριεύων, δῴη ὑμῖν σοφίαν, σύνεσιν, ἐπι-
A ’ A ς
στήμην, γνῶσιν τῶν δικαιωμάτων αὐτοῦ, ὑπομονήν. 6. γί-
n a 4 > a
νεσθε δὲ θεοδίδακτοι, ἐκζητοῦντες τί ζητεῖ Κύριος ἀφ᾽ ὑμῶν,
\ a sf ς al 3 ς 7 / > / / >
καὶ ποιεῖτε iva εὑρεθῆτε ἐν ἡμέρᾳ κρίσεως. 7. εἰ δέ Tis ἐστιν
ἀγαθοῦ μνεία, μνημονεύετέ μου μελετῶντες ταῦτα, ἵνα καὶ ἡ
ἐπιθυμία καὶ ἡ ἀγρυπνία εἴς Te ἀγαθὸν χωρήσῃ. ἐρωτῶ
ὑμᾶς, χάριν αἰτούμενος. 8. ἕως ἔτει τὸ καλὸν σκεῦός ἐστιν
ΕΟ al \ Aw
μεθ᾽ ὑμῶν, μὴ ἐλλείπητε μηδενὶ ἑαυτῶν, ἀλλὰ συνεχῶς ἐκζη-
τεῖτε ταῦτα καὶ ἀναπληροῦτε πᾶσαν ἐντολήν ἔστιν γὰρ
ἄξια. 9. διὸ μᾶλλον ἐσπούδασα γράψαι ἀφ᾽ ὧν ἠδυνήθην,
3 \ > fal ς a / > δ / \ Ἀν 6
εἰς τὸ εὐφρᾶναι ὑμᾶς. Σώζεσθε, ἀγάπης τέκνα καὶ εἰρήνης.
ὁ Κύριος τῆς δόξης καὶ πάσης χάριτος μετὰ τοῦ πνεύματος
ὑμῶν.

Is. xl. ro.
Apoc. xxii.
12.

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7 ae

COS a

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δ ba ΠΝ χν; ἢ, Ay eis
Ἷ ΚΝ n . ‘ A cm ty
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ἢ, ' ,
Ἀν δυό 0 At

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Ht ἂς bi Ἷ ὴ eo as ἀν ; fay :

aT a et Ar Lea NE ἊΝ ἢ ἢ ‘a

a eRe oS ONE ΡΟΝ ΜΝ : pie
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| TRANSLATION

a OF THE

/ EPISTLE OF BARNABAS.

CY
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rE 0

THE EPISTLE OF BARNABAS.

I, BID you greeting, sons and daughters, in the name of the
Lord that loved us, in peace.

Seeing that the ordinances of God are great and rich unto you,
I rejoice with an exceeding great and overflowing joy at your blessed
and glorious spirits ; so innate is the grace of the spiritual gift that ye
have received. Wherefore also I the more congratulate myself hoping
to be saved, for that I truly see the Spirit poured out among you from
the riches of the fount of the Lord. So greatly did the much-desired
sight of you astonish me respecting you. Being therefore persuaded of
this, and being conscious with myself that having said much among you
I know that the Lord journeyed with me on the way of righteousness,
and am wholly constrained also myself to this, to love you more than
my own soul (for great faith and love dwelleth in you through the hope
of the life which is His)—considering this therefore, that, if it shall be
my care to communicate to you some portion of that which I received,
it shall turn to my reward for having ministered to such spirits, I was
eager to send you a trifle, that along with your faith ye might have your
knowledge also perfect. Well then, there are three ordinances of the
Lord; +the hope of life, which is the beginning and end of our faith;
and righteousness, which is the beginning and end of judgment;
love shown in gladness and exultation, the testimony of works of
righteousness}. For the Lord made known to us by His prophets things
past and present, giving us likewise the firstfruits of the taste of things
future. And seeing each of these things severally coming to pass,
according as He spake, we ought to offer a richer and higher offering to
the fear of Him. But I, not as though I were a teacher, but as one of
yourselves, will show forth a few things, whereby ye shall be gladdened
in the present circumstances.

270 THE EPISTLE OF BARNABAS.

2. Seeing then that the days are evil, and that the Active One him-
self has the authority, we ought to give heed to ourselves and to seek
out the ordinances of the Lord. ‘The aids of our faith then are fear and
patience, and our allies are long-suffering and self-restraint. While these
abide in a pure spirit in matters relating to the Lord, wisdom, under-
standing, science, knowledge rejoice with them. For He hath made
manifest to us by all the prophets that He wanteth neither sacrifices
nor whole burnt-offerings nor oblations, saying at one time; What to
Me is the multitude of your sacrifices, saith the Lord? I am full of whole
burnt-offerings, and the fat of lambs and the blood of bulls and of goats 7
desire not, not though ye should come to be seen of Me. For who required
these things at your hands? Ye shall continue no more to tread My court.
Tf ye bring fine flour, it ts vain ; incense is an abomination to Me; your
new moons and your sabbaths I cannot away with. These things
therefore He annulled, that the new law of our Lord Jesus Christ, being
free from the yoke of constraint, might have its oblation not made by
human hands. And He saith again unto them; Did J command your
fathers when they went forth from the land of Egypt to bring Me whole
burnt-offerings and sacrifices? Nay, this was My command unto them, Let
none of you bear a grudge of evil against his neighbour in his heart, and
love you not a false oath. So we ought to perceive, unless we are without
understanding, the mind of the goodness of our Father; for He speaketh
to us, desiring us not to go astray like them but to seek how we may
approach Him. ‘Thus then speaketh He to us; Zhe sacrifice unto God
is a broken heart, the smell of a sweet savour unto the Lord ts a heart that
vlorifies its Maker. We ought therefore, brethren, to learn accurately
concerning our salvation, lest the Evil One having effected an entrance
of error in us should fling us away from our life.

3. He speaketh again therefore to them concerning these things ;
Wherefore fast ye for Me, saith the Lord, so that your voice ts heard this
day crying aloud? This ts not the fast which I have chosen, saith the
Lord; nota man abasing his soul; not though ye should bend your neck
as a hoop, and put on sackcloth and make your bed of ashes, not even
so shall ye call a fast that is acceptable. But unto us He saith;
Behold, this ἐς the fast which I have chosen, saith the Lord; loosen every
band of wickedness, untie the tightened cords of forcible contracts, send away
the broken ones released and tear in pieces every unjust bond. Break thy
bread to the hungry, and if thou seest one naked clothe him; bring
the shelterless into thy house, and if thou seest a humble man, thou shalt

THE EPISTLE OF BARNABAS. 271

not despise him, neither shall any one of thy household and of thine own
seed. Then shall thy light break forth in the morning, and thy healing
shall arise quickly, and righteousness shall go before thy face, and the glory
of God shall environ thee. Then shalt thou cry out and God shail
hear thee; while thou art still speaking, He shall say, ‘Lo, I am here’; uf
thou shalt take away from thee the yoke and the stretching forth of the finger
and the word of murmuring, and shalt give thy bread to the hungry heartily,
and shalt pity the abased soul. ‘To this end therefore, my brethren, He
that is long-suffering, foreseeing that the people whom He had prepared
in His well-beloved would believe in simplicity, manifested to us before-
hand concerning all things, that we might not as novices shipwreck
ourselves upon their law. |
4. It behoves us therefore to investigate deeply concerning the
present, and to search out the things which have power to save us. Let
us therefore flee altogether from all the works of lawlessness, lest the |
works of lawlessness overpower us; and let us loathe the error of the
present time, that we may be loved for that which is to come. Let us
give no relaxation to our soul that it should have liberty to consort with
sinners and wicked men, lest haply we be made like unto them. The
last offence is at hand, concerning which the scripture speaketh, as
Enoch saith. For to this end the Master hath cut the seasons and the
days short, that His beloved might hasten and come to His inheritance.
And the prophet also speaketh on this wise; Zen reigns shall reign
upon the earth, and after them shall arise a little king, who shall bring
low three of the kings under one. In like manner Daniel speaketh
concerning the same; And J saw the fourth beast to be wicked and
strong and more intractable than all the beasts of the earth, and how there
arose from him ten horns, and from these a little horn an excrescence, and
how that it abased under one three of the great horns. Ye ought there-
fore to understand. Moreover I ask you this one thing besides, as being
one of yourselves and loving you all in particular more than my own
soul, to give heed to yourselves now, and not to liken yourselves to cer-
tain persons who pile up sin upon sin, saying that our covenant remains to
them also. Ours it is; but they lost it in this way for ever, when Moses
had just received it. For the scripture saith; And Moses was in the
mountain fasting forty days and forty nights, and he received the covenant
Jrom the Lord, even tables of stone written with the finger of the hand of
the Lord. But they lost it by turning unto idols. For thus saith the
Lord; Moses, Moses, come down quickly; for thy people whom thou

272 THE EPISTLE OF BARNABAS.

broughtest out of the land of Egypt hath done unlawfully, And Moses
understood, and threw the two tables from his hands; and their cove-
nant was broken in pieces, that the covenant of the beloved Jesus
might be sealed unto our hearts in the hope which springeth from faith
in Him. But though I would fain write many things, not as a teacher,
but as becometh one who loveth you not to fall short of that which we
possess, I was anxious to write to you, being your devoted slave.
Wherefore let us take heed in these last days, For the whole time of our
faith shall profit us nothing, unless we now, in the season of lawlessness
and in the offences that shall be, as becometh sons of God, offer
resistance, that the Black One may not effect an entrance, Let us flee
from all vanity, let us entirely hate the works of the evil way. Do not
entering in privily stand apart by yourselves, as if ye were already justified,
but assemble yourselves together and consult concerning the common
welfare. For the scripture saith; Woe unto them that are wise for
themselves, and understanding in their own sight. Let us become
spiritual, let us become a temple perfect unto God, . As far as in us lies,
let us exercise ourselves in the fear of God, [and] let us strive to keep
His commandments, that we may rejoice in His ordinances. The Lord
judgeth the world without respect of persons; each man shall receive
according to his deeds. If he be good, his righteousness shall go before
him in the way ; if he be evil, the recompense of his evil-doing is before
him; lest perchance, if we relax as men that are called, we should slumber
over our sins, and the prince of evil receive power against us and thrust
us out from the kingdom of the Lord. Moreover understand this also,
my brothers. When ye see that after so many signs and wonders
wrought in Israel, even then they were abandoned, let us give heed,
lest haply we be found, as the scripture saith, many called but few chosen.

5. For to this end the Lord endured to deliver His flesh unto cor-
ruption, that by the remission of sins we might be cleansed, which
cleansing is through the blood of His sprinkling. For the scripture
concerning Him containeth some things relating to Israel, and some
things relating to us. And it speaketh thus; He was wounded for our
transgressions, and He hath been bruised for our sins ; by His stripes we
were healed. As a sheep He was led to the slaughter, and as a lamb that
ts dumb before his shearer, We ought therefore to be very thankful
unto the Lord, for that He both revealed unto us the past, and made
us wise in the present, and as regards the future we are not without
understanding. Now the scripture saith; Vot unjustly ts the net spread

THE EPISTLE OF BARNABAS. 373

for the birds. He meaneth this that a man shall justly perish, who
having the knowledge of the way of righteousness forceth himself into
the way of darkness. There is yet this also, my brethren ; if the Lord
endured to suffer for our souls, though He was Lord of the whole world,
unto whom God said from the foundation of the world, Zet us make
man after our image and likeness, how then did He endure to suffer at
the hand of men? Understand ye. The prophets, receiving grace
from Him, prophesied concerning Him. But He Himself endured
that He might destroy death and show forth the resurrection of the
dead, for that He must needs be manifested in the flesh; that at the
same time He might redeem the promise made to the fathers, and by
preparing the new people for Himself might show, while He was on
earth, that having brought about the resurrection He will Himself
exercise judgment. Yea and further, He preached teaching Israel and
performing so many wonders and miracles, and He loved him exceedingly.
And when He chose His own apostles who were to proclaim His
Gospel, who that He might show that He came not to call the righteous
but sinners were sinners above every sin, then He manifested Himself to
be the Son of God. For if He had not come in the flesh neither
would men have looked upon Him and been saved, forasmuch as when
they look upon the sun that shall cease to be, which is the work of His
own hands, they cannot face its rays. Therefore the Son of God came
in the flesh to this end, that He might sum up the complete tale of their
sins against those who persecuted and slew His prophets. To this end
therefore He endured. For God saith of the wounds of His flesh that
they came from them; When they shall smite their own shepherd, then
shall the sheep of the flock be lost. But He Himself desired so to suffer ;
for it was necessary for Him to suffer on a tree. For he that prophesied
said concerning Him, Spare My soul from the sword ; and, Pierce My
fiesh with natls, for the congregations of evil-doers have risen up against
Me. And again He saith; Behold 7 have given My back to stripes, and
My cheeks to smitings, and My face did I set as a hard rock.

6. When then He gave the commandment, what saith He? Who
is he that disputeth with Me? Let him oppose Me. Or who is he that goeth
to law with Me? Let him draw nigh unto the servant of the Lord. Woe
unto you, for ye all shall wax old as a garment, and the moth shall con-
sume you. And again the prophet saith, seeing that as a hard stone He
was ordained for crushing ; Behold 7 will put into the foundations of Zion
@ stone very precious, elect, a chief corner-stone, honourable. Then again

AP. FATH. 18

274 THE EPISTLE OF BARNABAS.

what saith He; And whosoever shall set his hope on Him, shall live for
ever. Is our hope then set upon a stone? Far be it. But it is because
the Lord hath set His flesh in strength. For He saith; And He set Ale
as a hard rock. And the prophet saith again; Zhe stone which the
builders rejected, this became the head of the corner. And again He saith;
This is the great and wonderful day, which the Lord made. I write to
you the more simply, that ye may understand, I who am the offscouring _
of your love. What then saith the prophet again? Zhe assembly of
evil-doers gathered about Me, they surrounded Me as bees surround a
comb; and; for My garment they cast a lot. Forasmuch then as He
was about to be manifested in the flesh and to suffer, His suffering
was manifested beforehand. For the prophet saith concerning Israel;
Woe unto their soul, for they have counselled evil counsel against them-
selves saying, Let us bind the righteous one, for he is unprofitable for us.
What saith the other prophet Moses unto them? Sehold, these things
saith the Lord God ; enter into the good land which the Lord sware unto
Abraham, Isaac and Jacob, and inherit it, a land flowing with milk and
honey. But what saith knowledge? Understand ye. Set your hope
on Him who is about to be manifested to you in the flesh, even Jesus.
For man is earth suffering ; for from the face of the earth came the
creation of Adam. What then saith He? Junto the good land, a land
flowing with milk and honey. Blessed is our Lord, brethren, who
established among us wisdom and understanding of His secret things.
For the prophet speaketh a parable concerning the Lord. Who shall
comprehend, save he that is wise and prudent and that loveth his Lord?
Forasmuch then as He renewed us in the remission of sins, He made us
to be a new type, so that we should have the soul of children, as if He
were re-creating us. For the scripture saith concerning us, how He
saith to the Son; Let us make man after our image and after our like-
ness, and let them rule over the beasts of the earth and the fowls of the
heaven and the fishes of the sea. And the Lord said when He saw the
fair creation of us men; Jucrease and multiply and fill the earth. ‘These
_ words refer to the Son. Again I will shew thee how the Lord speaketh
concerning us. . He made a second creation at the last; and the Lord
saith; Behold I make the last things as the first. In reference to this
then the prophet preached; Enter into a land flowing with milk and
honey, and be lords over it. Behold then we have been created anew, as
He saith again in another prophet; Behold, saith the Lord, I will
take out from these, that is to say, from those whom the Spirit of the

THE EPISTLE OF BARNABAS. 275

Lord foresaw, their stony hearts, and will put into them hearts of flesh ;
for He Himself was to be manifested in the flesh and to dwell in us.
For a holy temple unto the Lord, my brethren, is the abode of our
heart. For the Lord saith again; Jor wherein shall I appear unto the
Lord my God and be glorified? I will make confession unto Thee in the
assembly of my brethren, and I will sing unto Thee in the midst of the
assembly of the saints. We therefore are they whom He brought into
the good land. What then is the milk and the honey? Because the
child is first kept alive by honey, and then by milk. So in like manner
we also, being kept alive by our faith in the promise and by the word,
shall live and be lords of the earth. Now we have already said above;
And let them increase and multiply and rule over the fishes. But who is
he that is able [now] to rule over beasts and fishes and fowls of the
heaven ; for we ought to perceive that to rule implieth power, so that
one should give orders and have dominion. If then this cometh not to
pass now, assuredly He spake to us for the hereafter, when we our-
selves shall be made perfect so that we may become heirs of the
covenant of the Lord.

7. Understand therefore, children of gladness, that the good Lord
manifested all things to us beforehand, that we might know to whom
we ought in all things to render thanksgiving and praise. If then the
Son of God, being Lord and future Judge of quick and dead, suffered
that His wound might give us life, let us believe that the Son of God
could not suffer except for our sakes. But moreover when crucified
He had vinegar and gall given Him to drink. Hear how on this matter
the priests of the temple have revealed. Seeing that there is a com-
mandment in scripture, Whosoever shall not observe the fast shall surely
die, the Lord commanded, because He was in His own person about to
offer the vessel of His Spirit a sacrifice for our sins, that the type also
which was given in Isaac who was offered upon the altar should be
fulfilled. What then saith He in the prophet? And let them eat of
the goat that ts offered at the fast for all their sins, Attend carefully ;
And let all the priests alone eat the entrails unwashed with vinegar.
Wherefore? Since ye are to give Me, who am to offer My flesh for the
sins of My new people, gall with vinegar to drink, eat ye alone, while
the people fasteth and waileth in sackcloth and ashes; that He might
shew that He must suffer at their hands. Attend ye to the command-
ments which He gave. Take two goats, fair and alike, and offer them,
. and let the priest take the one for a whole burnt-offering for sins. But the

18—2

276 THE EPISTLE OF BARNABAS.

other one—what must they do with it? Accursed, saith He, ἐς the one.
Give heed how the type of Jesus is revealed. And do ye all spit upon it
and goad it, and place scarlet wool about tts head, and so let tt be cast into
the wilderness. And when it is so done, he that taketh the goat into
the wilderness leadeth it, and taketh off the wool, and putteth it upon
the branch which is called Rachia, the same whereof we are wont to eat
the shoots when we find them in the country. Of this briar alone is
the fruit thus sweet. What then meaneth this? Give heed. TZhe one
for the altar, and the other accursed. And moreover the accursed one
crowned. For they shall see Him in that day wearing the long scarlet
robe about His flesh, and shall say, Is not this He, Whom once we
crucified and set at nought and spat upon; verily this was He, Who then
said that He was the Son of God. For how is He like the goat? For
this reason it says the goats shall be fair and alike, that, when they shall
see Him coming then, they may be astonished at the likeness of the
goat. Therefore behold the type of Jesus that was to suffer. But what
meaneth it, that they place the wool in the midst of the thorns? Itisa
type of Jesus set forth for the Church, since whosoever should desire to
take away the scarlet wool it behoved him to suffer many things owing
to the terrible nature of the thorn, and through affliction to win the
mastery over it. Thus, He saith, they that desire to see Me, and to
attain unto My kingdom, must lay hold on Me through tribulation and
affliction.

8. But what think ye meaneth the type, where the commandment
is given to Israel that those men, whose sins are full grown, offer an
heifer and slaughter and burn it, and then that the children take up the
ashes, and cast them into vessels, and twist the scarlet wool on a tree
(see here again is the type of the cross and the scarlet wool), and the
hyssop, and that this done the children should sprinkle the people one
by one, that they may be purified from their sins? Understand ye how
in all plainness it is spoken unto you; the calf is Jesus, the men that
offer it, being sinners, are they that offered Him for the slaughter. +After
this it is no more men (who offer); the glory is no more for sinners.
The children who sprinkle are they that preached unto us the forgive-
ness of sins and the purification of our heart, they to whom, being
twelve in number for a testimony unto the tribes (for there are twelve
tribes of Israel), He gave authority over the Gospel, that they should
preach it. But wherefore are the children that sprinkle three in
number? For a testimony unto Abraham, Isaac and Jacob, because

THE EPISTLE OF BARNABAS. 277

these are mighty before God. Then there is the placing the wool on
the tree. This means that the kingdom of Jesus is on the cross, and
that they who set their hope on Him shall live for ever. And why is
there the wool and the hyssop at the same time? Because in His
kingdom there shall be evil and foul days, in which we shall be saved ;
for he who suffers pain in the flesh is healed through the foulness of the
hyssop. Now to us indeed it is manifest that these things so befel for
this reason, but to them they were dark, because they heard not the
voice of the Lord.

9. Furthermore He saith concerning the ears, how that it is our
heart which He circumcised. The Lord saith in the prophet; With
the hearing of the ears they listened unto Me. And again He saith; Zhey
that are afar off shall hear with their ears, and shall perceive what 7
have done. And; Be ye circumcised in your hearts, saith the Lord.
And again He saith; Hear, O Lsrael, for thus saith the Lord thy God.
Who ts he that desireth to live for ever, let him hear with his ears the
voice of My servant. And again He saith; Hear, O heaven, and give
ear, O earth, for the Lord hath spoken these things for a testimony. And
again He saith; Hear the word of the Lord, ye rulers of this people.
And again He saith; Hear, O my children, the voice of one crying in the
wilderness. ‘Therefore He circumcised our ears, that hearing the word
we might believe. But moreover the circumcision, in which they have
confidence, is abolished ; for He hath said that a circumcision not of
the flesh should be practised. But they transgressed, for an evil angel
taught them cleverness. He saith unto them; Zhus saith the Lord
your God (so I find the commandment); sow not upon thorns, be
ye circumcised to your Lord. And what saith He? Se ye circumcised
in the hardness of your heart; and then ye will not harden your neck,
Take this again; Behold, saith the Lord, all the Gentiles are uncir-
cumcised in their foreskin, but this people ts uncircumcised in their
hearts. But thou wilt say; In truth the people hath been circum-
cised for a seal. Nay, but so likewise is every Syrian and Arabian
and all the priests of the idols. Do all those then too belong to their
covenant? Moreover the Egyptians also are included among the
circumcised. Learn therefore, children of love, concerning all things
abundantly, that Abraham, who first appointed circumcision, looked
forward in the spirit unto Jesus, when he circumcised having received |
the ordinances of three letters. For the scripture saith; And Abraham ©
circumcised of his household eighteen males and three hundred. What ἢ

278 THE EPISTLE OF BARNABAS.

then was the knowledge given unto him? Understand ye that He
saith ¢he eighteen first, and then after an interval three hundred. In the
eighteen I stands for ten, H for eight. Here thou hast Jesus (IHSOY3).
And because the cross in the T was to have grace, He saith also Aree
hundred. So He revealeth Jesus in the two letters, and in the remaining.
one the cross. He who placed within us the innate gift of His covenant
knoweth ; no man hath ever learnt from me a more genuine word ; but
I know that ye are worthy.

το. But forasmuch as Moses said; Ye shall not eat swine nor eagle
nor falcon nor crow nor any fish which hath no scale upon it, he received
in his understanding three ordinances. Yea and further He saith unto
them in Deuteronomy; dud J will lay as a covenant upon this people
My ordinances. So then it is not a commandment of God that they
should not bite with their teeth, but Moses spake it in spirit, Ac-
cordingly he mentioned the swine with this intent. Thou shalt not
cleave, saith he, to such ‘men who are like unto swine; that is, when
they are in luxury they forget the Lord, but when they are in want they
recognize the Lord, just as the swine when it eateth knoweth not his
lord, but when it is hungry it crieth out, and when it has received
food again it is silent. JVeither shalt thou eat eagle nor falcon nor kite
nor crow. ‘Thou shalt not, He saith, cleave unto, or be likened to, such
men who know not how to provide food for themselves by toil and
sweat, but in their lawlessness seize what belongeth to others, and as if
they were walking in guilelessness watch and search about for some
one to rob in their rapacity, just as these birds alone do not provide
food for themselves, but sit idle and seek how they may eat the meat
that belongeth to others, being pestilent in their evil-doings. And
thou shalt not eat, saith He, lamprey nor polypus nor cuttle fish. Thou
shalt not, He meaneth, become like unto such men, who are desperately
wicked, and are already condemned to death, just as these fishes alone
are accursed and swim in the depths, not swimming on the surface like
the rest, but dwell on the ground beneath the deep sea. Moreover
thou shalt not eat the hare. Why so? Thou shalt not be found a cor-
rupter of boys, nor shalt thou become like such persons ; for the hare
gaineth one passage in the body every year; for according to the
number of years it lives it has just so many orifices. Again, nezther shalt
thou eat the hyena; thou shalt not, saith He, become an adulterer or a
fornicator, neither shalt thou resemble such persons. Why so? Be-
cause this animal changeth its nature year by year, and becometh at

THE EPISTLE OF BARNABAS. 279

one time male and at another female. Moreover He hath hated the
weasel also and with good reason. Thou shalt not, saith He, become
such as those men of whom we hear as working iniquity with their
mouth for uncleanness, neither shalt thou cleave unto impure women
who work iniquity with their mouth. For this animal conceiveth with
its mouth. Concerning meats then Moses received three decrees to
this effect and uttered them in a spiritual sense; but they accepted
them according to the lust of the flesh, as though they referred to
eating. And David also receiveth knowledge of the same three de-
crees, and saith; blessed is the man who hath not gone in the counsel of
the ungodly—even as the fishes go in darkness into the depths; and
hath not stood in the path of stnners—just as they who pretend to fear
the Lord sin like swine; and hath not sat on the seat of the destroyers—
as the birds that are seated for prey. Ye have now the complete lesson
concerning eating. Again Moses saith; Ye shall eat everything that
divideth the hoof and cheweth the cud. What meaneth he? He that
receiveth the food knoweth Him that giveth him the food, and being
refreshed appeareth to rejoice in him. Well said he, having regard to
the commandment. What then meaneth he? Cleave unto those that ᾿
fear the Lord, with those who meditate in their heart on the distinction
of the word which they have received, with those who tell of the
ordinances of the Lord and keep them, with those who know that
meditation is a work of gladness and who chew the cud of the word of
the Lord. But why that which divideth the hoof? Because the
righteous man both walketh in this world, and at the same time looketh
for the holy world to come. Ye see how wise a lawgiver Moses was.
But whence should they perceive or understand these things? How-
beit we having justly perceived the commandments tell them as the
Lord willed. ‘To this end He circumcised our ears and hearts, that we
might understand these things.

11. But let us enquire whether the Lord took care to signify before-
hand concerning the water and the cross. Now concerning the water
it is written in reference to Israel, how that they would not receive the
baptism which bringeth remission of sins, but would build for themselves.
For the prophet saith; Be astonished, O heaven, and let the earth
shudder the more at this, for this people hath done two evil things ; they
abandoned Me the fountain of life, and they digged for themselves a pit of
death. Is My holy mountain of Sinai a desert rock? for ye shall be as the
Jtedglings of a bird, which flutter aloft when deprived of their nest. And

280 THE EPISTLE OF BARNABAS.

again the prophet saith; J will go before thee, and level mountains
and crush gates of brass and break in pieces bolts of tron, and I will give

thee treasures dark, concealed, unseen, that they may know that I am the

Lord God. And; Zhou shalt dwell in a lofty cave of a strong rock.

And; His water shall be sure; ye shall see the King in glory, and
your soul shall meditate on the fear of the Lord. And again He saith

in another prophet; And He that doeth these things shall be as the tree

that ts planted by the parting streams of waters, which shall yield his fruit
at his proper season, and his leaf shall not fall off, and all things what-

soever he doeth shall prosper. Not so are the ungodly, not so, but are as
the dust which the wind scattereth from the face of the earth. Therefore
ungodly men shall not stand in judgment, neither sinners in the counsel of
the righteous ; for the Lord knoweth the way of the righteous, and the way
of the ungodly shall perish. Ye perceive how He pointed out the water
and the cross at the same time. For this is the meaning; Blessed are

they that set their hope on the cross, and go down into the water; for
He speaketh of the reward αὐ his proper season ; then, saith He, I will
repay. But now what saith He? Ais “aves shall not fall of; He
meaneth by this that every word, which shall come forth from you

through your mouth in faith and love, shall be for the conversion and
hope of many. And again another prophet saith; And the land of
Jacob was praised above the whole earth. He meaneth this; He
glorifieth the vessel of His Spirit. Next what saith He? And there was
a river streaming from the right hand, and beautiful trees rose up from

it; and whosoever shall eat of them shall live for ever. ‘This He saith,

because we go down into the water laden with sins and filth, and rise up

from it bearing fruit in the heart, resting our fear and hope on Jesus in

the spirit. And whosoever shall eat of these shall live for ever; He

meaneth this ; whosoever, saith He, shall hear these things spoken and

shall believe, shall live for ever.

12. In like manner again He defineth concerning the cross in
another prophet, who saith; And when shall these things be accomplished?
saith the Lord. Whensoever a tree shall be bended and stand upright,
and whensoever blood shall drop from a tree. Again thou art taught con-
cerning the cross, and Him that was to be crucified. And He saith
again in Moses, when war was waged against Israel by men of another
nation, and that He might remind them when the war was waged
against them that for their sins they were delivered unto death; the
Spirit saith to the heart of Moses, that he should make a type of

THE EPISTLE OF BARNABAS. 281

the cross and of Him that was to suffer, that unless, saith He, they shall
set their hope on Him, war shall be waged against them for ever.
Moses therefore pileth arms one upon another in the midst of the
encounter, and standing on higher ground than any he stretched out his
hands, and so Israel was again victorious. Then, whenever he lowered
them, they were slain with the sword. Wherefore was this? That they
might learn that they cannot be saved, unless they should set their hope
on Him. And again in another prophet He saith; Zhe whole day long
have I stretched out My hands to a disobedient people that did gainsay My
righteous way. Again Moses maketh a type of Jesus, how that He must
suffer, and that He Himself whom they shall think to have destroyed
shall make alive in an emblem when Israel was falling. For the Lord
caused all manner of serpents to bite them, and they died (forasmuch
as the transgression was wrought in Eve through the serpent), that He
might convince them that by reason of their transgression they should
be delivered over to the affliction of death. Yea and further though
Moses gave the commandment; Ye shad/ not have a molten or a carved
image for your God, yet he himself made one that he might shew them
a type of Jesus. So Moses maketh a brazen serpent, and setteth it up
conspicuously, and summoneth the people by proclamation. When
therefore they were assembled together they entreated Moses that
he should offer up intercession for them that they might be healed.
And Moses said unto them ; Whensoever, said he, one of you shall be
bitten, let him come to the serpent which is placed on the tree, and let
him believe and hope that the serpent being himself dead can make
alive ; and forthwith he shall be saved. And so they did. Here again
thou hast in these things also the glory of Jesus, how that in Him and
unto Him are all things. What again saith Moses unto Jesus (Joshua)
the son of Nun, when he giveth him this name, as being a prophet,
that all the people might give ear to him alone, because the Father
revealeth all things concerning His Son Jesus? Moses therefore saith
to Jesus the son of Nun, giving him this name, when he sent him as a
spy on the land; Zake a book in thy hands, and write what the Lord
saith, how that the Son of God shall cut up by the roots all the house of
Amalek in the fast days. Behold again it is Jesus, not a son of man, but
the Son of God, and He was revealed in the flesh in a figure. Since
then men will say that Christ is the son of David, David himself
‘prophesieth being afraid and understanding the error of sinners; Zhe
Lord said unto my Lord, Sit thou on My right hand until I set thine

282 THE EPISTLE OF BARNABAS.

enemies for a footstool under Thy feet. And again thus saith Isaiah ;
The Lord said unto my Christ the Lord, of whose right hand I laid hold,
that the nations should give car before Him, and I will break down
the strength of kings. See how David calleth Him Lord, and calleth
Him not Son.

13. Now let us see whether this people or the first people hath the
inheritance, and whether the covenant had reference to us or to them.
Hear then what the scripture saith concerning the people ;. And Jsaac
prayed concerning Rebecca his wife, for she was barren. And she conceived.
Then Rebecca went out to enguire of the Lord. And the Lord said unto
her ; Two nations are in thy womb, and two peoples in thy δεῖν, ἀγα
one people shall vanquish another people, and the greater shall serve the
Zess. Ye ought to understand who Isaac is, and who Rebecca is, and in
whose case He hath shewn that the one people is greater than the other.
And in another prophecy Jacob speaketh more plainly to Joseph his
- son, saying; Behold, the Lord hath not bereft me of thy face; bring me
thy sons, that I may bless them. And he brought Ephraim and
Manasseh, desiring that Manasseh should be blessed, because he was
the elder; for Joseph led him to the right hand of his father Jacob.
But Jacob saw in the spirit a type of the people that should come
afterwards. And what saith He? And Jacob crossed his hands, and
placed his right hand on the head of Ephraim, the second and younger,
and blessed him. And Joseph said unto Jacob, Transfer thy right hand to
the head of Manasseh, for he ts my first-born son. And Jacob said to
Joseph, I know it, my son, I know it; but the greater shall serve the less.

Yet this one also shall be blessed. Mark in whose cases He ordained that
this people should be first and heir of the covenant. If then besides this
He also recorded it through Abraham, we attain the completion of our
knowledge. What then saith he to Abraham when he alone believed,
and was ascribed for righteousness? Behold I have made thee, Abraham,
a father of nations that believe in God in uncircumetsion.

14. Yea verily, but as regards the covenant which He sware to the
fathers to give it to the people let us see whether He hath actually given it.
He hath given it, but they themselves were not found worthy to receive
it by reason of their sins. For the prophet saith; And Moses was
Jasting in Mount Sinai forty days and forty nights, that he might receive
the covenant of the Lord to give to the people. And |Moses| received
From the Lord the two tables which were written by the finger of the
hand of the Lord in the spirit. And Moses took them, and brought

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THE EPISTLE OF BARNABAS. 283

them down to give them to the people. And the Lord said unta
Moses; Moses, Moses, come down quickly ; for thy people, whom thou
leddest forth from the land of Egypt, hath done wickedly. And Moses
perceived that they had made for themselves again molten images, and
he cast them out of his hands and the tables of the covenant of the Lord
were broken in pieces. Moses received them, but they themselves
were not found worthy. But how did we receive them? Mark this,
Moses received them being a servant, but the Lord himself gave them
to us to be the people of His inheritance, having endured patiently for
our sakes. But He was made manifest, in order that at the same time
they might be perfected in their sins, and we might receive the covenant
through Him who inherited it, even the Lord Jesus, who was prepared
beforehand hereunto, that appearing in person He might redeem out of
darkness our hearts which had already been paid over unto death and
delivered up to the iniquity of error, and thus establish the covenant in
us through the word. For it is written how the Father chargeth Him
to deliver us from darkness, and to prepare a holy people for Himself.
Therefore saith the prophet; 7 the Lord thy God called thee in righteous-
ness, and I will lay hold of thy hand and will strengthen thee, and I have
given thee to be a covenant of the race, a light to the Gentiles, to open the
eyes of the blind, and to bring forth them that are bound from their fetters,
and them that sit in darkness from their prison house. We perceive
then whence we were ransomed. Again the prophet saith; Behold, J
have set Thee to be a light to the Gentiles, that Thou shouldest be for
salvation unto the ends of the earth; thus saith the Lord that ransomed
thee, even God, Again the prophet saith; Zhe Spirit of the Lord is upon
Me, wherefore He anointed Me to preach good tidings to the humble; He
hath sent Me to heal them that are broken-hearted, to preach release to the
captives and recovery of sight to the blind, to proclaim the acceptable year of
the Lord and the day of recompense, to comfort all that mourn.

15. Moreover concerning the sabbath likewise it is written in the Ten
Words, in which He spake to Moses face to face on Mount Sinai; And
ye shall hallow the sabbath of the Lord with pure hands and with a pure
heart. And in another place He saith; Jf Jy sons observe the sabbath,
then I will bestow My mercy upon them. Of the sabbath He speaketh in
the beginning of the creation; And God made the works of His hands
in six days, and He ended on the seventh day, and rested on it, and He
hallowed it. Give heed, children, what this meaneth; He ended in six
days. He-meaneth this, that in six thousand years the Lord shall bring

284 THE EPISTLE OF BARNABAS.

all things to an end; for the day with Him signifieth a thousand years ;
and this He himself beareth me witness, saying; Behold, the day of the
Lord shail be as a thousand years. ‘Therefore, children, in six days,
that is in six thousand years, everything shall come to an end. And
He rested on the seventh day. This He meaneth; when His Son shall
come, and shall abolish the time of the Lawless One, and shall judge the
ungodly, and shall change the sun and the moon and the stars, then
shall He truly rest on the seventh day. Yea and furthermore He saith ;
Thou shalt hallow tt with pure hands and with a pure heart. If therefore
a man is able now to hallow the day which God hallowed, though he be
pure in heart, we have gone utterly astray. Butif after all then and not
till then shall we truly rest and hallow it, when we shall ourselves
be able to do so after being justified and receiving the promise, when
iniquity is no more and all things have been made new by the Lord, we
shall be able to hallow it then, because we ourselves shall have been
hallowed first. Finally He saith to them; Your new moons and your
sabbaths I cannot away with. Ye see what is His meaning; it is not
your present sabbaths that are acceptable [unto Me], but the sabbath
which I have made, in the which, when I have set all things at rest,
I will make the beginning of the eighth day which is the beginning of
another world. Wherefore also we keep the eighth day for rejoicing,
in the which also Jesus rose from the dead, and having been manifested
ascended into the heavens.

16. Moreover I will tell you likewise concerning the temple, how
these wretched men being led astray set their hope on the building, and
not on their God that made them, as being a house of God. For like
the Gentiles almost they consecrated Him in the temple. But what
saith the Lord abolishing the temple? Learn ye. Who hath measured
the heaven with a span, or hath measured the earth with his hand?
Have not I, saith the Lord? The heaven is My throne and the earth the
footstool of My feet. What manner of house will ye build for Me? Or
what shall be My resting-place? Ye perceive that their hope is vain.
Furthermore He saith again; Lehold they that pulled down this temple
themselves shall build tt. So it cometh to pass; for because they went
to war it was pulled down by their enemies.. Now also the very
servants of their enemies shall build it up. Again, it was revealed how
the city and the temple and the people of Israel should be betrayed.
For the scripture saith; And it shall be in the last days, that the Lord
shall deliver up the sheep of the pasture and the fold and the tower

THE EPISTLE OF BARNABAS. 285

thereof to destruction. And it came to pass as the Lord spake. But let
us enquire whether there be any temple of God. T here is; in the
place where He Himself undertakes to make and finish it. For it
is written ; And it shall come to pass, when the week ts being accomplished,
the temple of God shall be built gloriously in the name of the Lord.
I find then that there is a temple. How then shall it be built in
the name of the Lord? Understand ye. Before we believed on God,
the abode of our heart was corrupt and weak, a temple truly built by
hands ; for it was full of idolatry and was a house of demons, because
we did whatsoever was contrary to God. But it shall be built in the
name of the Lord. Give heed then that the temple of the Lord may be
built gloriously. How? Understand ye. By receiving the remission
of our sins and hoping on the Name we became new, created afresh
from the beginning. Wherefore God’ dwelleth truly in our habitation
within us.) How? The word of His faith, the calling of His promise,
the wisdom of the ordinances, the commandments of the teaching, He
Himself prophesying in us, He Himself dwelling in us, opening for us
who had been in bondage unto death the door of the temple, which is the
mouth, and giving us repentance leadeth us to the incorruptible temple.
For he that desireth to be saved looketh not to the man, but to Him
that dwelleth and speaketh in him, being amazed at this that he has
never at any time heard these words from the mouth of the speaker, nor
himself ever desired to hear them. This is the spiritual temple built up
to the Lord.

17. So far as it was possible with all simplicity to declare it unto
you, my soul hopeth that I have not omitted anything [of the matters
pertaining unto salvation and so failed in my desire]. For if I should
write to you concerning things immediate or future, ye would not
understand them, because they are put in parables. So much then
for this.

18. But let us pass on to another lesson and teaching. ‘There are
two ways of teaching and of power, the one of light and the other of
darkness ; and there is a great difference between the two ways. For
on the one are stationed the light-giving angels of God, on the other
the angels of Satan. And the one is Lord from all eternity and unto
all eternity, whereas the other is Lord of the season of iniquity that
now is.

19. This then is the way of light, if any one desiring to travel on
the way to his appointed place would be zealous in his works. The

286 THE EPISTLE OF BARNABAS.

knowledge then which is given to us whereby we may walk therein is as
follows. Thou shalt love Him that made thee, thou shalt fear Him that
created thee, thou shalt glorify Him that redeemed thee from death;
thou shalt be simple in heart and rich in spirit ; thou shalt not cleave to
those who walk in the way of death; thou shalt hate everything that is
not pleasing to God; thou shalt hate all hypocrisy; thou shalt never
forsake the commandments of the Lord. Thou shalt not exalt thyself,
but shalt be lowly-minded in all things. Thou shalt not assume glory
to thyself. Thou shalt not entertain a wicked design against thy neigh-
bour; thou shalt not admit boldness into thy soul. Thou shalt not
commit fornication, thou shalt not commit adultery, thou shalt fot
corrupt boys. The word of God shall not come forth from thee where
any are unclean. Thou shalt not make a difference in a person to
reprove him for a transgression. ‘Thou shalt be meek, thou shalt be
quiet, thou shalt be fearing the words which thou hast heard. Thou
shalt not bear a grudge against thy brother. Thou shalt not doubt
whether a thing shall be or not be. Zhou shalt not take the name of
the Lord in vain. 'Thou shalt love thy neighbour more than thine own
soul. Thou shalt not murder a child by abortion, nor again shalt thou
kill it when it is born. Thou shalt not withhold thy hand from thy
son or thy daughter, but from their youth thou shalt teach them the
fear of God. ‘Thou shalt not be found coveting thy neighbour’s goods ;
thou shalt not be found greedy of gain. Neither shalt thou cleave
with thy soul to the lofty, but shalt walk with the humble and righteous.
The accidents that befal thee thou shalt receive as good, knowing that
nothing is done without.God. Thou shalt not be double-minded nor
double-tongued. Thou shalt be subject unto thy masters as to a type of
God in shame and fear. Thou shalt not command in bitterness thy
bondservant or thine handmaid who set their hope on the same God,
lest haply they should cease to fear the God who is over both of you;
for He came not to call with respect of persons, but to call those whom
the Spirit had prepared. ‘Thou shalt make thy neighbour partake in
all things, and shalt not say that anything is thine own. For if ye are
fellow-partakers in that which is imperishable, how much rather shall
ye be in the things which are perishable. Thou shalt not be hasty
with thy tongue, for the mouth is a snare of death. So far as thou art
able, thou shalt be pure for thy soul’s sake. Be not thou found holding
out thy hands to receive, and drawing them in to give. ‘Thou shalt love
as the apple of thine eye every one that speaketh unto thee the word of

THE EPISTLE OF BARNABAS. 287

the Lord. Thou shalt remember the day of judgment night and day,
and thou shalt seek out day by day the persons of the saints, either
labouring by word and going to exhort them and meditating how thou
mayst save souls by thy word, or thou shalt work with thy hands for a
ransom for thy sins. Thou shall not hesitate to give, neither shalt thou
murmur when giving, but thou shalt know who is the good paymaster
of thy reward. ‘Thou shalt keep those things which thou hast received,
neither adding to them nor taking away from them. Thou shalt
utterly hate the Evil One. Thou shalt judge righteously. Thou shalt
not make a schism, but thou shalt pacify them that contend by bringing
them together. Thou shalt confess thy sins. Thou shalt not betake
thyself to prayer with an evil conscience. This is the way of light.

20. But the way of the Black One is crooked and full of a curse.
For it is a way of eternal death with punishment wherein are the things
that destroy men’s souls—idolatry, boldness, exaltation of power,
hypocrisy, doubleness of heart, adultery, murder, plundering, pride,
transgression, treachery, malice, stubbornness, witchcraft, magic, covetous-
ness, absence of the fear of God; persecutors of good men, hating the
truth, loving lies, not perceiving the reward of righteousness, not cleaving
to the good nor to righteous judgment, paying no heed to the widow
and the orphan, wakeful not for the fear of God but for that which is
evil; men from whom gentleness and forbearance stand aloof and far
off; loving vain things, pursuing a recompense, not pitying the poor
man, not toiling for him that is oppressed with toil, ready in slander,
not recognizing Him that made them, murderers of children, cor-
tupters of the creatures of God, turning away from him that is in want,
oppressing him that is afflicted, advocates of the wealthy, unjust judges
of the poor, sinful in all things.

21. It is good therefore to learn the ordinances of the Lord, as
many as have been written above, and to walk in them. For he that
doeth these things shall be glorified in the kingdom of God; whereas
he that chooseth their opposites shall perish together with his works.
For this cause is the resurrection, for this the recompense. I entreat
those of you who are in higher station, if ye will receive any counsel of
good advice from me, keep amongst you those to whom ye may do
good. Fail not. The day is at hand, in which everything shall be
destroyed together with the Evil One. Zhe Lord is at hand and His
veward. Again and again I entreat you; be good lawgivers one to
another ; continue faithful counsellors to yourselves; take away from

288 THE EPISTLE OF BARNABAS.

you all hypocrisy. And may God, who is Lord of the whole world,
give you wisdom, judgment, learning, knowledge of His ordinances,
patience. And be ye taught of God, seeking diligently what the Lord
requireth of you, and act that ye may be found in the day of judgment.
But if you have any remembrance of good, call me to mind when ye
practise these things, that both my desire and my watchfulness may lead
to some good result. I entreat you asking it as a favour. So long as
the good vessel (of the body) is with you, be lacking in none of these
things, but search them out constantly, and fulfil every commandment ;
for they deserve it. For this reason I was the more eager to write to
you so far as I was able, that I might give you joy. Fare ye well,
children of love and peace. The Lord of glory and of every grace be
with your spirit.

THe

SHEPHERD

HERMAS.

AP. FATH.

; ων, oes

‘ea ἐς νῶν
χα /

ΣΥΝ Ng

THE SHEPHERD OF HERMAS.

HIS work is entitled in the most ancient notices ‘The Shepherd’,
or ‘The Shepherd of Hermas’. Hermas is both the narrator
and the hero of the narrative. The Shepherd is the divine teacher,
who communicates to Hermas, either by precept or by allegory, the
lessons which are to be disseminated for the instruction of the Church.
Later confusions, which identify Hermas with the Pastor, find no
countenance in the work itself. Hermas’ own personal and family
history are interwoven from time to time into the narrative, and made
subservient to the moral purposes of the work. In this case it re-
sembles the Divina Commedia, though history plays a much less
important part here than in Dante’s great poem.

The structure of the work is seriously impaired by the common
division into three parts or books, Visions, Mandates, and Similitudes,
as if they stood on the same level. It may be convenient to use this
mode of division for purposes of reference alone; but we must not
suffer it to dominate our conception of the work. The Visions are
introductory, and the Shepherd does not appear until their close.
He delivers his message to Hermas in two parts, (1) Mandates or
Precepts, (2) Similitudes or Parables, 1.6.. moral lessons taught by
allegory.

The person first introduced in the book is one Rhoda (Vs. i. 1),
to whom Hermas had been sold when brought from Rome as a slave.
Her part is somewhat the same as Beatrice’s in Dante’s poem. She
appears to him in the heavens as he is on his way to Cumz, and
reproaches, him with his not altogether blameless passion for her.
Having thus aroused his conscience, she withdraws. ‘Then he sees
before him an aged woman whom (considering the place) he not
unnaturally mistakes for the Sibyl (Vs. ii. 4), but who proves to be

19—2

292 THE SHEPHERD OF HERMAS.

the Church. The object of the Viszons indeed seems to be to place
before the reader the conception of the Church under the guise of an
aged woman, whose features become more youthful at each successive
appearance. Thus the lessons of a smitten and penitent conscience,
of the Church growing and spreading (the Church Militant), lastly,
of the Church purified by suffering (the Church Triumphant), and the
terrors of the judgment, occupy the four Visions properly so called.
Hermas is enjoined to write down all that he hears. One copy of his
book he is to send to Clement, who is charged with making it known
to foreign cities; another to Grapte, whose business it is to instruct
the widows and orphans, and he himself, together with the presbyters,
is to read it to the people of ‘this city’, 1.e., Rome (5. ii. 4).

The fifth Vésion is different in kind from the preceding four,
and indeed is designated, not a Vision (ὅρασις), but a Revelation.
(ἀποκάλυψις). Hermas is now in his own house. The appearance
is no longer the representation of the Church, but a man of glorious
visage in a pastoral habit, who has been sent to dwell with him,
and teach him to the end of his days. He is ‘the Shepherd, the
angel of repentance’, who delivers to him certain Mandates and
Similitudes, which he is ordered to write down, and which form the
two remaining books—the main part of the work.

The teaching of the Shepherd then is contained in the twelve
Mandates and the ten Similitudes which follow. But the tenth and
last of the latter is not strictly a parable like the rest. It contains a
final chapter, summing up the function of the Shepherd and his
heavenly associates, in the work of perfecting the instruction of
Hermas.

The geographical setting of the narrative has its centre in Rome,
where evidently the work itself was written. Hermas’ home in the
city, the road to Cumz, the Via Campana,—these are the localities
mentioned by name. There is one exception. Arcadia is chosen
as the subject of a Similitude (Sim. ix.), the last properly so called,
because the mountains visible from a central height by their character
and position afford a good subject for the concluding parable, the
component elements of the Church (see J. A. Robinson, Zhe Athos

THE SHEPHERD OF HERMAS. 293

Codex of the Shepherd of Hermas, p. 30, where the views of Rendel
Harris are discussed and further developed and modified). As he was
brought to Rome, and sold as a slave there, Arcadia may have been his
native place.

“:

The daze is uncertain. The work is found in general circulation in
the Eastern and Western Churches, soon after the middle of the second
century. About this time also it must have been translated into Latin.
It is quoted by Irenzus in Gaul, by Tertullian in Africa, by Clement
and Origen in Alexandria. All these fathers—even Tertullian, before he
became a Montanist—either cite it as scripture, or assign to it a special
authority as in some sense inspired and quasi-canonical. The same
inference as to its early influence may be drawn from the denunciation
of Tertullian, who—now become a Montanist—rejects it as repulsive to
his puritan tendencies (de Pudic. 10), and the author of the Muratorian
Canon (c. A.D. 180), who denies it a place among either the prophets or
the’ apostles, though apparently allowing it to be read privately for
edification. Its canonicity moreover had been the subject of discussion
in more than one council, when Tertullian wrote (Δ ¢, not before
A.D. 212).

With the date is closely connected the question of authorship. On
this point there are two ancient traditions.

(1) The author of the ‘Shepherd’ was the same Hermas, who is
greeted by S. Paul as a member of the Roman Church, a.p. 58 (Rom.
xvi. 14). This is the view adopted by Origen (Iv. p. 683) in his
commentary on the passage, where he speaks of the book as ‘a very
useful scripture, and in my opinion divinely inspired’; but, as he
introduces this view of the authorship with ‘ut puto’ it is plain that he
does not fall back on any historical tradition in support of his opinion.
His influence had great weight with subsequent writers.

(2) It was written by one Hermas, the brother of pope Pius I
(c. A.D. 140—155) during the episcopate of the latter. This is stated
in the Muratorian Canon (c. A.D. 180) ‘sedente cathedram urbis Romae
ecclesiae Pio episcopo fratre eius’. This statement, however, is not
consistent with the mention of Clement as a contemporary. If it be
true, either some other Clement is meant, or the original Greek of the

294 THE SHEPHERD OF HERMAS.

Canon, of which only the Latin is extant, cannot have stated that Pius
was actually bishop at the time when it was written.

This tradition appears likewise in one or two subsequent writings,
which however are perhaps not independent. It is somewhat dis-
credited by the fact that its motive in depreciating the value of the
work, as being quite recent and having no claim to be read in the
Church like the writings of the Apostles and prophets, appears in the
context’.

(3) Besides these two traditional views, a third and intermediate
Hermas, not otherwise known, is postulated as the author about a.p.
go—100, to meet the difficulty about Clement. This is the view of
several recent eritics (Zahn, Hirt des Hermas Ὁ. 14 sq, followed by.
Caspari and others). The notices of the Christian ministry, and of
the condition of the Church generally, seem to be consistent with
either the second or the third view, though they suggest the earlier date
rather than the later ( Vis. ii. 2, 4, iil. 5, 9, Sim. ix. 27).

On the whole we may, though not without diffidence, adopt (2) the
ancient tradition, which is definite and claims to be almost contem-
porary, as the safest guide; though confessedly (3) the modern
suggestion has stronger support from internal evidence, such as it is.”

The Aithiopic version, which identifies the author with S. Paul,
ought to be regarded as a blunder, rather than a tradition founded on
Acts xiv. 12 τὸν δὲ Παῦλον Ἑ ρμῆν.

The authorities for the text are as follows:
I. GREEK MANUSCRIPTS.

1. The celebrated Sinaitic ms (δ) of the fourth century, where,
after a gap caused by the loss of six leaves, the Shepherd follows

1 These words are illustrated by the fact that (a) in the Codex Sinaiticus (8) the
Shepherd (a fragment, see below, p. 295) appears at the end of the volume,
following on the Epistle of Barnabas, which again follows the Apocalypse and the
books of the Canonical New Testament; (b) in the list appended to the Codex
Claromontanus (vith Cent.) again it follows the New Testament proper, of which the
closing books are ‘ Revelation of John’, ‘Acts’, and is succeeded by the apocryphal
‘Acts of Paul’, and ‘ Revelation of Peter’; (c) in several Mss of the Latin version it
appears in different parts of the Old Testament.

THE SHEPHERD OF HERMAS. 295

the Epistle of Barnabas at the end of the volume. Unfortunately,
however, only a fragment, roughly speaking the first quarter of the text,
survives, the manuscript, after several lacunze, breaking off finally in the
middle of Mand. iv. 3.

2. The Athos ms (A), written in a very small and cramped hand
of the fourteenth century. This consists of three leaves now in the
University Library at Leipsic, and six leaves still remaining in the
Monastery of Gregory on Mount Athos. The portion of the manuscript
now at Leipsic was in 1855 brought from Mount Athos by the famous
forger Simonides, who sold it to the University there, as well as what
purported to be a copy of six other leaves of the same document. This
copy was subsequently edited by Anger. The existence, however,
of the original manuscript was questioned until 1880, when Dr Lambros
rediscovered it at Mount Athos. His collation of the readings of these
six leaves was in 1888 published by J. A. Robinson (Zhe Athos Codex of
the Shepherd of Hermas). Like the Sinaitic, this manuscript is incom-
plete, having lost a leaf at the end; but from JJand. iv. 3 to Sim. ix. 30
(where it fails us), that is to say, for nearly three fourths of the whole
work, it is our sole Greek authority for the text.

Besides Simonides’ apographon mentioned above, another copy was
subsequently found among his papers after his arrest, and published by
Tischendorf. The publication of Dr Lambros’ collation shows us that,
whereas the afagraphon edited by Anger was a forgery, the second
apographon was truly described as being a transcript of the Athos ms.
In passages therefore where the Athos codex has become damaged and
illegible between 1855 and 1880, this apographon (A‘) has a certain
value.

II. VERSIONS.

1. Latin Versions. ‘These are two in number, (a) the so-called
Old Latin Version (L,), which exists in about twenty manuscripts, the
mutual relation of which has not yet been made quite clear. From
this version Faber Stapulensis published his editio princeps in 1513.
(ὁ) The Palatine Version (L,), found in one manuscript of the fourteenth
century, and in 1857 published in full by Dressel. Both these versions
give us the text virtually complete.

2. ithiopic Version (E). This exists in a manuscript discovered
in 1847 in the monastery of Guindaguinde by A. d’Abbadie, who
procured a transcript, but did not realise the full importance of his

296 THE SHEPHERD OF HERMAS,

discovery. At length at Dillmann’s earnest request he published the
text with a Latin translation in 1860. This version likewise contains
the Pastor complete.

The mutual relations and comparative value of our authorities are
matters of considerable dispute; but a comparison of the early chapters,
where the Greek of the Sinaitic Ms exists, shows us that & generally
agrees with L, L, against AE, the close connexion of this latter pair of
authorities being noticeable throughout. Again, within these groups, L,
appears to preserve a purer text than L,, and E than A.

III. ParrisTic QUOTATIONS.

Besides these direct authorities for the text, the Shepherd of
Hermas is quoted in the Greek by Clement of Alexandria and
Origen, while considerable passages have been incorporated into the
texts of Antiochus the Monk and ps-Athanasius.

TTOIMHN.

q ε
I. Ὃ θρέψας με πέπρακέν pe ῬῬόδῃ τινὶ εἰς Ῥώμην.
\ 4 / 3 “ \ > / 3 A
μετὰ πολλὰ ἔτη ταύτην ἀνεγνωρισάμην καὶ ἠρξάμην αὐτὴν
5 A e > / \ / AY / > \
ἀγαπᾶν ὡς ἀδελφήν. 2. μετὰ χρόνον τινὰ λουομένην εἰς τὸν
ποταμὸν τὸν Τίβεριν εἶδον, καὶ ἐπέδωκα αὐτῇ τὴν χεῖρα καὶ
ses > \ 3 a a , 4 > ‘ \ ,
ἐξήγαγον αὐτὴν ἐκ τοῦ ποταμοῦ. ταύτης οὖν ἰδὼν τὸ. κάλλος
ἔξ a 4
διελογιζόμην ἐν τῇ καρδίᾳ μου rAéywr’ Μακάριος ἤμην εἰ
τοιαύτην γυναῖκα εἶχον καὶ τῷ κάλλει καὶ τῷ τρόπῳ. μόνον
a 3 [4 \ Os \ Li \
τοῦτο ἐβουλευσάμην, ἕτερον δὲ οὐδέν. 3. μετὰ χρόνον τινὰ
πορευομένου μου εἰς Κούμας καὶ δοξάζοντος τὰς κτίσεις τοῦ
Θεοῦ, ὡς μεγάλαι καὶ ἐκπρεπεῖς καὶ δυναταί εἰσιν, περιπατῶν
? , \ a / ' » eee. / / Ἄ0.
ἀφύπνωσα. καὶ πνεῦμά με ἔλαβεν καὶ ἀπήνεγκέν με δι’ ἀνο-
δίας τινός, Sv ἧς ἄνθρωπος οὐκ ἐδύνατο ὁδεῦσαι" ἦν δὲ 6 τόπος
γὃ \ 2 \ ? \ a “ὃ ’ ὃ \ 3 \
κρημνώδης Kal ἀπερρηγὼς ἀπὸ τῶν ὑδάτων. διαβὰς οὖν τὸν
\ > oA 3 ᾽ PRC ’ \ a \ ἢ \
ποταμὸν ἐκεῖνον ἦλθον εἰς τὰ Guana, Kal TLOG τὰ γόνατα Kal
ἠρξάμην προσεύχεσθαι τῷ Κυρίῳ καὶ ἐξομολογεῖσθαί μου τὰς
/
ἁμαρτίας. 4. προσευχομένου δέ μου ἠνοίγη ὁ οὐρανός, καὶ
βλέπω τὴν γυναῖκα ἐκείνην ἣν ἐπεθύμησα ἀσπαζομένην με ἐκ
a a - ee -“
τοῦ οὐρανοῦ, λέγουσαν᾽ “Epuad, χαῖρε. 5. βλέψας δὲ εἰς
nme, A I / a
αὐτὴν λέγω αὐτῇ" Kupia, τί σὺ ὧδε ποιεῖς; ἡ δὲ ἀπεκρίθη
> / σ΄
μοι" ᾿Ανελήμφθην ἵνα σου τὰς ἁμαρτίας ἐλέγξω πρὸς τὸν
, Ya ; "
Κύριον. 6. λέγω αὐτῇ" Νῦν σύ μου ἔλεγχος εἶ; Ov, φησίν,
ἀλλὰ ἄκουσον τὰ ῥήματα ἅ σοι μέλλω λέγειν. ὁ Θεὸς 6 ἐν
τοῖς οὐρανοῖς κατοικῶν καὶ κτίσας ἐκ τοῦ μὴ ὄντος τὰ ὄντα
>] Ὁ“ Lal
καὶ πληθύνας καὶ αὐξήσας ἕνεκεν τῆς ἁγίας ἐκκλησίας αὐτοῦ,
5 a
ὀργίζεταί σοι ὅτι ἥμαρτες εἰς ue. 7. ἀποκριθεὶς αὐτῇ λέγω"

2 A ὙῚ 4 / ῇ a a
Eis σὲ ἥμαρτον; ποίῳ τρόπῳ; ἢ πότε σοι αἰσχρὸν ῥῆμα

298 THE SHEPHERD OF HERMAS. PN ot

, ᾿ , , ς ᾿ ς > ͵ ,
ἐλάλησα; ov πάντοτέ ce ws θεὰν ἡγησάμην; ov πάντοτέ σε
> / ¢ ’ la / , 3 / \ A
ἐνετράπην ὡς ἀδελφήν; Ti μου καταψεύδῃ, ὦ γύναι, τὰ πονηρὰ

nr \ J / / ’ / ὺ » A \
ταῦτα καὶ ἀκάθαρτα; 8. γελάσασά μοι λέγει “Eni τὴν

/ 3 / π᾿ τὰν / “Ὁ 4 x » nr
καρδίαν σου ἀνέβη ἡ ἐπιθυμία τῆς πονηρίας. ἢ οὐ δοκεῖ σοι
5 \ / \ > 53 PS > A 3 δι᾿ 3 \ \
ἀνδρὶ δικαίῳ πονηρὸν πρᾶγμα εἶναι ἐὰν ἀναβῇ αὐτοῦ ἐπὶ τὴν
/ «
καρδίαν ἡ πονηρὰ ἐπιθυμία; ἁμαρτία γέ ἐστιν, καὶ μεγάλη,
, ε \ δί ot δὲ ’ . a ΕῚ
φησίν. ὁ γὰρ δίκαιος ἀνὴρ δίκαια βουλεύεται. ἐν τῷ οὖν
δίκαια βουλεύεσθαι αὐτὸν κατορθοῦται ἡ δόξα αὐτοῦ ἐν τοῖς
5» a \ ’ ’ 57 \ ’ 53 \ ’
οὐρανοῖς καὶ εὐκατάλλακτον ἔχει τὸν Κύριον ἐν παντὶ πράγ-
, a. 3 \ ἈΝ / 5» a s*
ματι αὐτοῦ" οἱ δὲ πονηρὰ βουλευόμενοι ἐν ταῖς καρδίαις
᾿] A \ al -
αὐτῶν θάνατον καὶ αἰχμαλωτισμὸν ἑαυτοῖς ἐπισπῶνται, μά-
NOTA οἱ τὸν αἰῶνα τοῦτον περιποιούμενοι καὶ γαυριῶντες ἐν
n x , ’ “Ὁ \ ΝΙΝ ’ ι “Ὁ ᾿] θ a nw ελλό ὥ
τῷ πλούτῳ αὐτῶν καὶ μὴ ἀντεχόμενοι τῶν ἀγαθῶν τῶν μελλόν
b] Aa Μ
των. 09. μετανοήσουσιν αἱ ψυχαὶ αὐτῶν, οἵτινες οὐκ ἔχου-
/ 9 a ae \ 3 , \ \ Α 5 ~
σιν ἐλπίδα, ἀλλὰ ἑαυτοὺς ἀπεγνώκασιν καὶ τὴν ζωὴν αὐτῶν.
> \ \ / \ \ / \ 5} \ ¢ /
ἀλλὰ ov προσεύχου πρὸς τὸν Θεόν, καὶ ἰάσεται τὰ ἁμαρτή-
/ “ a
pata σου καὶ ὅλου τοῦ οἴκου σου Kal πάντων τῶν ἁγίων.
11. Μετὰ τὸ λαλῆσαι αὐτὴν τὰ ῥήματα ταῦτα ἐκλείσθη-
‘Se. ΓᾺ δον τὰ τὰ 7 \ \ ,
σαν ol ovpavol’ Kayo ὅλος ἡμὴν TEPPLKWS καὶ λυπούμενος.
\ an, 3
ἔλεγον δὲ ἐν ἐμαυτῷ" Εἰ αὕτη μοι ἡ ἁμαρτία ἀναγράφεται,
-- n ὃ ’ θῇ ὡ Δ a 3 , \ © \ A
ὥς δυνήσομαι σωθῆναι; ἢ πῶς ἐξιλάσομαι τὸν Θεὸν περὶ
al 4 rf n
τῶν ἁμαρτιῶν μου τῶν τελείων; ἢ ποίοις ῥήμασιν ἐρωτήσω
Ν “A « / ΓΙ
τὸν Κύριον ἵνα ἱλατεύσηταί μοι; 2. ταῦτά μου συμβουλευο-
\ ὃ 4 3 ~ , / / /
μένου καὶ διακρίνοντος ἐν TH καρδίᾳ μου, βλέπω κατέναντί
, ἀξ 9¢ 39 Ὁ , A , 4
μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην
καὶ ἦλθ υ Ν βῦ ’ e A x / ΝΜ

ὶ εν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα

7 5 \ ΄»ὭὦΦ », Tee f 4 A 3 / 7 =
βιβλίον εἰς τὰς χεῖρας, Kai ἐκάθισεν μόνη, καὶ ἀσπάζεταί με
ε A a ο A

Eppa, χαῖρε. κἀγὼ λυπούμενος Kal κλαίων εἶπον Kupia,

a ὝΕΣ ee A , -- ER n ¢ ;
χαῖρε. 3. καὶ εἶπέν pot’ Τί στυγνός, “Ἑρμᾶ, ὁ μακρόθυμος

Ἀ >] , «ς / al ᾿ A“

Kal ATTOMAYNTOS, ὃ πάντοτε γελῶν, τί οὕτω κατηφὴς TH ἰδέᾳ

Ν ’ t. , 3 \ . Ρ» a. ς \ \ ᾽ 7
καὶ οὐχ tapos; κἀγὼ εἶπον αὐτῇ Ὑπὸ γυναικὸς ἀγαθωτά-

/ A 9 « -“
της λεγούσης ὅτι ἥμαρτον εἰς αὐτήν. 4. ἡ δὲ ἔφη Μηδαμῶς
5 \ εὖ ἴω ΄» a) A fn 9 A ’
ἐπὶ τὸν δοῦλον τοῦ Θεοῦ τὸ πρᾶγμα τοῦτο. ἀλλα πάντως
> \ \ 7 δ Ὁ \ ψ΄ “Ἂς » \ A f
ἐπὶ τὴν καρδίαν σου ἀνέβη περὶ αὐτῆς. ἔστιν μὲν τοῖς Sov-

V. 1. ui] THE SHEPHERD OF HERMAS. 299

ἴω i, , πο , 5 ,ὔ, Ἄ Η͂
λοις τοῦ Θεοῦ ἡ τοιαύτη βουλὴ ἁμαρτίαν ἐπιφέρουσα᾽ πονηρὰ
\ \ ae 7 ? ’ Lee \ ἡ ὃ
γὰρ βουλὴ καὶ ἔκπληκτος, εἰς πάνσεμνον πνεῦμα καὶ ἠδὴ

΄ \ , \ /
δεδοκιμασμένον, ἐὰν ἐπιθυμήσῃ πονηρὸν ἔργον, Kal μάλιστα
nr ς > / / 3 / Ta
Ἕρμᾶς ὁ ἐγκρατής, ὁ ἀπεχόμενος πάσης ἐπιθυμίας πονηρᾶς
ς ἈΦ / /
καὶ πλήρης πάσης ἁπλότητος καὶ ἀκακίας μεγάλης.
5» / / ς 9 »
III. ᾿Αλλ᾽ οὐχ ἕνεκα τούτου ὀργίζεταί σοι ὁ Θεός, ἀλλ,
“ \ . eee \ 9 U4 > \ , \ 9 Cc oA
ἵνα τὸν οἶκόν σου τὸν ἀνομήσαντα εἰς τὸν Κύριον καὶ εἰς ὑμᾶς
tal a 3 \ / A
τοὺς γονεῖς αὐτῶν ἐπιστρέψης. ἀλλὰ φιλότεκνος ὧν οὐκ ἐνου-
> ’ Ae lal 5 \ fal nA
θέτεις σου τὸν οἶκον, ἀλλὰ ἀφῆκας αὐτὸν καταφθαρῆναι δεινῶς"
\ Par , , ς , De wig. , /
διὰ τοῦτό σοι ὀργίζεται ὁ Κύριος" adda ἰάσεταί cov πάντα
\ - ᾿ es
Ta προγεγονότα πονηρὼ ἐν τῷ οἴκῳ σου" διὰ yap Tas ἐκείνων
€ , \ 3 / \ / > \ val a
ἁμαρτίας καὶ ἀνομήματα σὺ κατεφθάρης ἀπὸ τών βιωτικῶν
> ς ’ “ ,
πράξεων. 2. ἀλλ᾽ ἡ πολυσπλαγχνία τοῦ Κυρίου ἠλέησέν
ἤ
σε καὶ τὸν οἶκόν σου καὶ ἰσχυροποιήσει σε καὶ θεμελιώσει σε
> an t b] le] Ν μ Ni AS , 3 \ > ,
ἐν τῇ δόξῃ αὐτοῦ. σὺ μόνον μὴ ῥᾳθυμήσῃς, ἀλλὰ εὐψύχει
\ 5 ς ς
καὶ ἰσχυροποίει σου τὸν οἶκον. ὡς γὰρ ὁ χαλκεὺς σφυροκο-
n ld 9 “Ὁ / “ , »
TOV τὸ ἔργον αὐτοῦ περυγίνεται τοῦ πράγματος οὗ θέλει, οὕτω
ἡ τὰν ὦ / ς \ ¢ /
καὶ ὁ λόγος ὁ καθημερινὸς ὁ δίκαιος περιγίνεται πάσης πονη-
/ \ ὃ / > θ lal ‘ / Δ to ‘ t
plas. μὴ διαλίπῃς οὖν νουθετῶν σου τὰ τέκνα" οἶδα yap ὅτι
51 μ > t / ᾽ “Ὁ 3 / >
ἐὰν μετανοήσουσιν ἐξ ὅλης καρδίας αὐτῶν, ἐνγραφήσονται εἰς
\ , A a \ “Ὁ fs 4 \ \ a
tas βίβλους τῆς ζωῆς μετὰ τῶν ἁγίων. 3. μετὰ TO Tranvat
5. κα ἜΝ We - , ἑ , Se , δ
αὐτῆς τὰ ῥήματα ταῦτα λέγει por’ Θέλεις ἀκοῦσαί μου ava-
; ΝΣ L , a
γινωσκούσης; λέγω Kayo" Θέλω, κυρία. λέγει μοι Tevod
’ \ v \ / a “ v ᾿
ἀκροατὴς καὶ ἄκουε τὰς δόξας τοῦ Θεοῦ. ἤκουσα μεγάλως
-»" «Ὁ ᾽ -“
καὶ θαυμαστῶς ὃ οὐκ ἴσχυσα μνημονεῦσαι᾽' πάντα yap τὰ
Φ Υ̓ “Ὁ 3 ὃ bf 6 U \ 3
ῥήματα ἔκφρικτα, ἃ οὐ δύναται ἄνθρωπος βαστάσαι. τὰ οὖν
” , , . 3 Safin , i
ἔσχατα ῥήματα ἐμνημόνευσα" ἦν yap ἡμῖν σύμφορα Kal ἥμερα
> 2 \ al / C19 / Ai \ A
4. ᾿Ιδοὺ ὁ Θεὸς τῶν δυνάμεων, ὁ ἀοράτῳ δυνάμει Kal κραταιᾷ
.
\ U / % lal / \ / »
καὶ τῇ μεγάλῃ συνέσει αὐτοῦ κτίσας τὸν κόσμον καὶ τῇ ἐν-
δόξῳ βουλῇ στε θ \ ὴν > / € A / > » \ a
e ἢ περιθεὶς THY εὐπρέπειαν TH κτίσει αὐτοῦ, Kal TO
> t , \ 3 \ a
ἰσχυρῷ ῥήματι πήξας τὸν οὐρανὸν καὶ θεμελιώσας THY γὴν
Ἧς. .Ἀ 58 , \ al ἰδί ld \ / , \ e 7,
ἐπὶ ὑδάτων, καὶ TH ἰδίᾳ σοφίᾳ καὶ προνοίᾳ κτίσας THY ἁγίαν
> x / > lal \ \ IXO n>) \ θ *
ἐκκλησίαν αὐτοῦ, ἣν Kat ηὐλόγησεν, ἰδοὺ μεθιστάνει τοὺς

> \ \ \ \ \ \ \ \ , \
οὐρανοὺς καὶ Ta ὄρη καὶ τοὺς βουνοὺς Kal Tas θαλάσσας, Kai

300 THE SHEPHERD OF HERMAS. [V. 1. ii

“ e \ 7 a 3 las 5 a 3 a > n
πάντα ὁμαλὰ γίνεται τοῖς ἐκλεκτοῖς αὐτοῦ, ἵνα ἀποδῷ αὐτοῖς
\ A ΄»“ἅμ
τὴν ἐπαγγελίαν ἣν ἐπηγγείλατο μετὰ πολλῆς δόξης καὶ χαρᾶς,
2A μ \ ’ A a wa Le 2 U
ἐὰν τηρήσωσιν τὰ νόμιμα τοῦ Θεοῦ ἃ παρέλαβον ἐν μεγάλῃ
πίστει.
¢ 4 ,
IV. Ὅτε οὖν ἐτέλεσεν ἀναγινώσκουσα καὶ ἠγέρθη ἀπὸ
A 3 , / ν 3 κ
τῆς καθέδρας, ἦλθαν τέσσαρες νεανίαι καὶ ἦραν τὴν καθέδραν
fel \ \ > / na
καὶ ἀπῆλθον πρὸς THY ἀνατολήν. 2. προσκαλεῖται δέ με καὶ
ἥψατο τοῦ στήθους μου καὶ λέγει por’ "ρεσέν σοι ἡ ἀνά-
/ \ / ) AB Ys / a , 2
γνωσίς μου; Kat λέγω αὐτῇ Kupia, ταῦτά μοι τὰ ἔσχατα
\ ᾽
ἀρέσκει, τὰ δὲ πρότερα χαλεπὰ καὶ σκληρά. ἡ δὲ ἔφη μοι
͵ a \¥ a / \ O\ ἢ a
λέγουσα Ταῦτα τὰ ἔσχατα τοῖς δικαίοις, τὰ δὲ πρότερα τοῖς
ΜΔ' Ν a 3 / 7 A 23 al
ἔθνεσιν καὶ τοῖς ἀποστάταις. 3. λαλούσης αὐτῆς μετ᾽ ἐμοῦ
U 3 “
δύο τινὲς ἄνδρες ἐφάνησαν καὶ ἦραν αὐτὴν τῶν ἀγκώνων καὶ
ΕῚ a / ς / \ \
ἀπῆλθαν, ὅπου καὶ ἡ καθέδρα, πρὸς τὴν ἀνατολήν. idapa δὲ
A ς 4 , / a
ἀπῆλθεν, καὶ ὑπάγουσα λέγει μοι" “Avdpifov, ‘Epa.

“Opacis β΄.

Ι, Πορευομένου μου εἰς Κούμας κατὰ τὸν καιρὸν ὃν καὶ
πέρυσι, περιπατῶν ἀνεμνήσθην τῆς περυσινῆς ὁράσεως, καὶ
, Ὁ > ΓΑ
πάλιν με αἴρει πνεῦμα καὶ ἀποφέρει εἰς τὸν αὐτὸν τόπον ὅπου
Ν [4 \ 3 > \ f a \ /
καὶ πέρυσι. 2. ἐλθὼν οὖν εἰς τὸν τόπον τιθῶ τὰ γόνατα Kal
7 n
ἠρξάμην προσεύχεσθαι τῷ Κυρίῳ καὶ δοξάζειν αὐτοῦ τὸ
» ¢, » « = “2 / / ¢ 4
ὄνομα, ὅτι με ἄξιον ἡγήσατο Kal ἐγνώρισέν μοι τὰς ἁμαρτίας
μου τὰς πρότερον. 3. μετὰ δὲ τὸ ἐγερθῆναί με ἀπὸ τῆς
“Ὁ / > / / \ PS “Δ \
προσευχῆς βλέπω ἀπέναντι μου THY πρεσβυτέραν ἣν Kal
πέρυσιν ἑωράκειν, περυπατοῦσαν καὶ ἀνωγινώσκουσαν βιβλα-
ρίδιον. καὶ rAéyes μοι' Δύνῃ ταῦτα τοῖς ἐκλεκτοῖς τοῦ Θεοῦ
ἀναγγεῖλαι; λέγω αὐτῇ Κυρία, τοσαῦτα μνημονεῦσαι οὐ
/
δύναμαι" δὸς δέ μοι τὸ βιβλίδιον, ἵνα μεταγράψωμαι αὐτό.
, >
Λάβε, φησίν, καὶ ἀποδώσεις μοι. 4. ἔλαβον ἐγώ, καὶ els τινα
τόπον τοῦ ἀγροῦ ἀναχωρήσας μετεγραψάμην πάντα πρὸς
/ , ᾽ r \ \ , ͵ 3
γράμμα" οὐχ ηὕρισκον γὰρ Tas συλλαβὰς. τελέσαντος οὖν
\ / fal / ᾿ 7 "2 4 5 a
μου τὰ γράμματα τοῦ βιβλιδίου ἐξαίφνης ἡρπάγη μου ἐκ τῆς
\
χειρὸς TO βιβλίδιον" ὑπὸ Tivos δὲ οὐκ εἶδον.

V. 2. ii] THE SHEPHERD OF HERMAS. 301

; , ,
II. Mera δὲ δέκα καὶ πέντε ἡμέρας νηστεύσαντός μου καὶ
’ ¢ a “
πολλὰ ἐρωτήσαντος τὸν Κύριον ἀπεκαλύφθη μοι ἡ γνῶσις τῆς
A a Ἐ \
γραφῆς. ἦν δὲ γεγραμμένα ταῦτας 2. To σπέρμα σου,
al te \ > μ“ 5
Ἕρμᾶ, ἠθέτησαν εἰς τὸν Θεὸν καὶ ἐβλασφήμησαν εἰς τὸν
, \ / \ na ᾽» Ὁ > / ,
Κύριον καὶ προέδωκαν τοὺς γονεῖς αὐτῶν ἐν πονηρίᾳ μεγάλῃ.
/ >
καὶ ἤκουσαν προδόται γονέων, καὶ προδόντες οὐκ ὠφελήθησαν,
᾿ Sof 4 - a ¢ U WY a \ 5 ? \
«λλὰ ἔτι προσέθηκαν ταῖς ἁμαρτίαις αὐτῶν Tas ἀσελγείας Kal
\ / \ cf > / ein / ’
συμφυρμοὺς πονηρίας, καὶ οὕτως ἐπλήσθησαν ai ἀνομίαι av-
τῶν. 3. ἀλλὰ γνώρισον ταῦτα τὰ ῥήματα τοῖς τέκνοις σου
πᾶσιν καὶ τῇ συμβίῳ σου τῇ μελλούσῃ σου ἀδελφῇ" καὶ γὰρ
fed 3 ᾽ 7 A ͵ 3 & , é Ε] \
αὕτη οὐκ ἀπέχεται TNS γλώσσης, EV ἢ TrOyNpEevEeTaL’ ἀλλα
> / Sy Wy lal > / \ ¢ »ἭΝ \
ἀκούσασα τὰ ῥήματα ταῦτα ἀφέξεται, καὶ ἕξει ἔλεος. 4. μετὰ
τὸ γνωρίσαι σε ταῦτα τὰ ῥήματα αὐτοῖς ἃ ἐνετείλατό μοι ὁ
ῇ “ > fal f 5 7 ᾽ a δ γα
δεσπότης ἵνα σοι ἀποκαλυφθῇ, τότε ἀφίενται αὐτοῖς αἱ ἁμαρ-
τίαι πᾶσαι ἃς πρότερον ἥμαρτον, καὶ πᾶσιν τοῖς ἁγίοις τοῖς
Lal ¢ a
ἁμαρτήσασιν μέχρι ταύτης τῆς ἡμέρας, ἐὰν ἐξ ὅλης τῆς Kap-
3 A
dias μετανοήσωσιν Kal ἄρωσιν ἀπὸ τῆς καρδίας αὐτῶν τὰς
” \ ¢ “ \ lal / 5 fa!
διψυχίας. 5. ὥμοσεν yap 6 δεσπότης κατὰ τῆς δόξης αὐτοῦ
3 an A ,
ἐπὶ τοὺς ἐκλεκτοὺς αὐτοῦ" ἐὰν ὡρισμένης τῆς ἡμέρας ταύτης
ε 4
ἔτε ἁμάρτησις γένηται, μὴ ἔχειν αὐτοὺς σωτηρίαν: ἡ yap
μετάνοια τοῖς δικαίοις ἔχει τέλος" πεπλήρωνται αἱ ἡμέραι
μετανοίας πᾶσιν τοῖς ἁγίοις" καὶ τοῖς δὲ ἔθνεσιν μετάνοιά
¢ n a
ἐστιν ἕως ἐσχάτης ἡμέρας. 6. ἐρεῖς οὖν τοῖς προηγουμένοις
lel > / “ ,ὔ \ ς \ > A 3
τῆς ἐκκλησίας ἵνα κατορθώσωνται τὰς ὁδοὺς αὐτῶν ἐν δικαιο-
σύνῃ, ἵνα ἀπολάβωσιν ἐκ πλήρους τὰς ἐπαγγελίας μετὰ πολ-
A /
λῆς δόξης. 7. ἐμμείνατε οὖν οἱ ἐργαζόμενοι τὴν δικαιοσύνην
\ \ 4 7 / ς fal ς , \ A
καὶ μὴ Supvynonte, ἵνα γένηται ὑμῶν ἡ πάροδος peta τῶν
ἀγγέλων τῶν ἁγίων. μακάριοι ὑμεῖς ὅσοι ὑπομένετε τὴν
a \ > “4 \ i ¢ ? ? “
θλῖψιν τὴν ἐρχομένην τὴν μεγάλην, καὶ ὅσοι οὐκ ἀρνήσονται
\ \ > A v \ μ \ a ten b) r
τὴν ζωὴν αὐτῶν. 8. ὠμοσεν yap Κύριος κατὰ τοῦ υἱοῦ αὐτοῦ,
τοὺς ἀρνησαμένους τὸν Κύριον αὐτῶν ἀπεγνωρίσθαι ἀπὸ τῆς
lal tal A > a a
ζωῆς αὐτῶν, τοὺς viv μέλλοντας ἀρνεῖσθαι ταῖς ἐρχομέναις
a 3
ἡμέραις" τοῖς δὲ πρότερον ἀρνησαμένοις διὰ τὴν πολυσπλαγχ-
νίαν ἵλεως ἐγένετο αὐτοῖς.

302 THE SHEPHERD OF HERMAS. [V. 2. iti

A Poke fal / ΓῚ ᾿
III. Σὺ δέ, Ερμᾶ, μηκέτι μνησικακήσῃς τοῖς τέκνοις σου,
\ \ > / 2.2 4 A > \ Ὁ
μηδὲ τὴν ἀδελφήν σου ἐάσῃς, ἵνα καθαρισθῶσιν ἀπὸ τῶν προ-
v7 ς ~ ᾿ “- f \ Vf /
τέρων ἁμαρτιῶν αὐτῶν. παιδευθήσονται γὰρ παιδείᾳ δικαίᾳ,
> a
ἐὰν σὺ μὴ μνησικακήσῃς αὐτοῖς. μνησικακία θάνατον κατερ-
΄ A « a /
γάζεται. σὺ δέ, “Ἑρμᾶ, μεγάλας θλίψεις ἔσχες ἰδιωτικὰς διὰ
τὰς παραβάσεις τοῦ οἴκου σου, ὅτι οὐκ ἐμέλησέν σοι περὶ
" - 9 Ν / \ “ [4
αὐτῶν. ἀλλὰ παρενεθυμήθης καὶ ταῖς πραγματείαις σου συν-
᾿ a ae ’ \ , \ ee. A
ανεφύρης ταῖς πονηραῖς" 2. ἀλλὰ σώζει σε TO μὴ ἀποστῆ-
ναί σε ἀπὸ Θεοῦ ζῶντος, καὶ ἡ ἁπλότης σου καὶ ἡ πολλὴ
ἐγκράτεια" ταῦτα σέσωκέν σε, ἐὰν ἐμμείνῃς, καὶ πάντας σώζει
\ nr
τοὺς Ta τοιαῦτα ἐργαζομένους Kal πορευομένους ἐν ἀκακίᾳ καὶ
ἁπλότητι. οὗτοι κατισχύουσιν πάσης πονηρίας καὶ παραμέ-
νουσιν εἰς ζωὴν αἰώνιον. 3. μακάριοι πάντες οἱ ἐργαζόμενοι
\ , 3 / oe > a] 9 a \
τὴν δικαιοσύνην" ov διαφθαρήσονται ἕως αἰῶνος. 4. ἐρεῖς δὲ
> a / U > a
Μαξίμῳ᾽ ᾿Ιδοὺ θλῖψις ἔρχεται, ἐάν σοι δόκῃ πάλιν ἀρνεῖσθαι.
᾿Εγγύς Κύριος τοῖς ἐπιετρεφομένοις, ὡς γέγραπται ἐν τῷ ᾿Ελδὰδ
\ f a / 5 ot EY SENT A a
καὶ Madar, τοῖς προφητεύσασιν ἐν TH ἐρήμῳ TO λαῷ.
IV. ᾿Απεκαλύφθη δέ μοι, ἀδελφοί, κοιμωμένῳ ὑπὸ νεανί-
> ἢ , ἢ ἃ \ ͵ > δ
σκου εὐειδεστάτου λέγοντός μοι Τὴν πρεσβυτέραν, παρ᾽ ἧς
ἔλαβες τὸ βιβλίδιον, τίνα δοκεῖς εἶναι; ἐγώ φημι Τὴν Σίβυλ-
“ 3 Ρ
λαν. ἸΠΠ]λανᾶσαι, φησίν, οὐκ ἔστιν. Τίς οὖν ἐστίν; φημί. Ἢ
᾿Ἐκκλησία, φησίν. εἶπον αὐτῷ Διατί οὖν πρεσβυτέρα; Ὅτε,
φησίν, πάντων πρώτη ἐκτίσθη" διὰ τοῦτο πρεσβυτέρα, καὶ
διὰ ταύτην ὁ κόσμος κατηρτίσθη. 2. μετέπειτα δὲ ὅρασιν
76 3 “Ὁ ” ἦλθ ς 2 Soe / /
εἶδον ἐν τῷ οἴκῳ pov. ἦλθεν ἡ πρεσβυτέρα Kal ἠρώτησέν με
εἰ ἤδη τὸ βιβλίον δέδωκα τοῖς πρεσβυτέροις. ἠρνησάμην
7 a 4 / μι. \ es
δεδωκέναι. Καλῶς, φησίν, πεποίηκας" ἔχω yap ῥήματα προσ-
a 2 -“
θεῖναι. ὅταν οὖν ἀποτελέσω τὰ ῥήματα πάντα, διὰ σοῦ
Ul a > a A“ f => “
γνωρισθήσεται τοῖς ἐκλεκτοῖς πᾶσιν. 3. γράψεις οὖν δύο
βιβλαρίδια, καὶ πέμψεις ἕν Κλήμεντι καὶ ἕν Γραπτῇ. πέμψει
ἣν ἄλλα > Αὐτῷ aN a \ > , i
οὖν Κλήμης eis tas ἔξω πόλεις, ἐκείνῳ yap ἐπιτέτραπται
Τραπτὴ δὲ νουθετήσει τὰς χήρας καὶ τοὺς ὀρφανούς. σὺ δὲ

2. iii. 4. ἀρνεῖσθαι} conj. Harmer [L,E]; ἄρνησαι NAL.

V. 3. i] THE SHEPHERD OF HERMAS. 303

4 \ A / Ὁ
ἀναγνώσῃ εἰς ταύτην τὴν πόλιν μετὰ τῶν πρεσβυτέρων τῶν
“ a /
προϊσταμένων τῆς ἐκκλησίας.

ἽὍρασις γ΄

4 /
I. ἣν εἶδον, ἀδελφοί, τοιαύτη. 2. νηστεύσας πολλάκις
an σ΄ / \ > / 6“
καὶ δεηθεὶς τοῦ Κυρίου ἵνα μοι φανερώσῃ τὴν ἀποκάλυψιν ἣν
> , a \ A / 2 7 ae ee. A
μοι ἐπηγγείλατο δεῖξαι διὰ τῆς πρεσβυτέρας ἐκείνης, αὐτῇ τῇ
; SRM, ΠΝ, ee \ of
νυκτὶ ὥφθη μοι ἡ πρεσβυτέρα καὶ εἶπέν por’ Erret οὕτως
rn \ “ , ’ \ ? \
ἐνδεὴς εἶ καὶ σπουδαῖος εἰς TO γνῶναι πάντα, ἐλθὲ εἰς τὸν
> \ vA 7 \ \ t/ , ? On
ἀγρὸν ὅπου χρονίζεις, Kal περὶ ὥραν πέμπτην ἐμφανισθήσο-
/ \ ὃ / a\ ὃ Cal ὃ Lal > / ᾽ μ᾿
pat σοι καὶ δείξω σοι ἃ δεῖ σε ἰδεῖν. 3. ἠρώτησα αὐτὴν
- , a ᾽ fa) / ,
λέγων᾽ Kupia, eis ποῖον τόπον τοῦ ἀγροῦ; “Ὅπου, φησιν,
, \ > / \ \
θέλεις. ἐξελεξάμην τόπον καλὸν ἀνακεχωρηκότα. πρὶν δὲ
a a a “4 ἃ ew -“
λαλῆσαι αὐτῇ καὶ εἰπεῖν τὸν τόπον, λέγει μοι “HEw ἐκεῖ
«
A 3 / > \ ᾽ / -
ὅπου θέλεις. 4. ἐγενόμην οὖν, ἀδελφοί, εἰς τὸν ἀγρόν, καὶ
“-
συνεψήφισα τὰς ὥρας, καὶ ἦλθον εἰς τὸν τόπον ὅπου διεταξά-
a 7 “
μην αὐτῇ ἐλθεῖν, καὶ βλέπω συμψέλιον κείμενον ἐλεφάντινον,
“Ὁ a f
καὶ ἐπὶ τοῦ συμψελίου ἔκειτο κερβικάριον λινοῦν, Kai ἐπάνω
λέντιον ἐξηπλωμένον λινοῦν καρπάσιον. 5. ἰδὼν ταῦτα κεί-
\ δέ ” ? a / 4 θ > U \
μενα καὶ μηδένα ὄντα ἐν τῷ τόπῳ ἔκθαμβος ἐγενόμην, Kal
ς \ , », \ e / 2 ΄ε \ ¢ \
ὡσεὶ τρόμος με ἔλαβεν, Kal ai τρίχες μου ὀρθαί: Kai ὡσεὶ
a /
φρίκη μοι προσῆλθεν, μόνου μου ὄντος. ἐν ἐμαυτῷ οὖν γενό-
\ A a a \ /
μενος καὶ μνησθεὶς τῆς δόξης τοῦ Θεοῦ καὶ λαβὼν θάρσος,
θεὶς τὰ γόνατα ἐξωμολογού 9 Κυρίῳ πάλιν τὰς ἃ ίας
εὶς τὰ γόνατα ἐξωμολογούμην τῷ Κυρίῳ πάλιν τὰς ἁμαρτίας
ε \ , ς “ὖ ὧν \ 7ὔ [τῷ e\
μου ὡς Kal πρότερον. 6. ἡ δὲ ἦλθεν μετὰ νεανίσκων ἕξ, ods
/ / “
καὶ πρότερον ἑωράκειν, καὶ ἐπεστάθη μοι καὶ κατηκροᾶτο
\ ΄ \
προσευχομένου μου Kal ἐξομολογουμένου τῷ Κυρίῳ tas apuap-
7 ΩΝ “4 / gee a rn \ A
tias μου. καὶ ἁψαμένη μου λέγει" “Epud, παῦσαι περὶ τῶν
ἁμαρτιῶν σου πάντα ἐρωτῶν ἐρώτα καὶ περὶ δικαιοσύνης,
/ a \
iva λάβῃς μέρος Te ἐξαυτῆς εἰς τὸν οἶκόν σου. 7. Kal ἐξε-
i ol \ YY & \ \ f \ /
yelper με τῆς χειρὸς Kal ἄγει με πρὸς TO συμψέλιον, Kal λέγει
a « / rn
τοῖς νεανίσκοις Ὕπαγετε καὶ οἰκοδομεῖτε. 8. καὶ μετὰ τὸ
> / ‘
ἀναχωρῆσαι τοὺς νεανίσκους καὶ μόνων ἡμῶν γεγονότων λέγει

3. i. 6 ἐπεστάθη] conj. Hilgenfeld; ἐστάθη A; stetit post L,E; def. SLs.

304 THE SHEPHERD OF HERMAS. [V. 3.1

e z / A ἊΝ
pot’ Κάθισον ὧδε. λέγω αὐτῇ Kupia, ἄφες τοὺς πρεσβυτέ-
a / 7 ;
ρους πρῶτον καθίσαι. Ὅ σοι λέγω, φησίν, κάθισον. 9. θέ-
λοντος οὖν μου καθίσαι εἰς τὰ δεξιὰ μέρη οὐκ εἴασέν με, ἀλλ᾽
> Ud a » Aas > A\ 93 \ / 7
ἐννεύει μοι τῇ χειρὶ ἵνα εἰς τὰ ἀριστερὰ μέρη καθίσω. διαλο-
,
γιζομένου μου οὖν καὶ λυπουμένου ὅτι οὐκ εἴασέν με εἰς τὰ
/ με ΡΥ ὁ a
δεξιὰ μέρη καθίσαι, λέγει μοι’ Λυπῇ, “Ἑρμᾶ; ὁ eis τὰ δεξιὰ
, , wv > / lal ἜΝ > / » na \
μέρη τόπος ἄλλων ἐστίν, τῶν ἤδη εὐαρεστηκότων τῷ Θεῷ καὶ
4 a 3 / \
παθόντων εἵνεκα τοῦ ὀνόματος" σοὶ δὲ πολλὰ λείπει ἵνα μετ᾽
9. κ ῃ χὰ ae > , ae ͵ , A
αὐτῶν καθίσῃς" ἀλλ᾽ ὡς ἐμμένεις TH ἁπλότητί σου, μεῖνον,
fal 3 Biel "
καὶ καθιῇ μετ᾽ αὐτῶν, καὶ ὅσοι ἐὰν ἐργάσωνται τὰ ἐκείϑων
ἉἋ a
ἔργα καὶ ὑπενέγκωσιν ἃ καὶ ἐκεῖνοι ὑπήνεγκαν.
/ 4 ς /
Il. Τί, φημί, ὑπήνεγκαν; “Axove, φησίν' μάστιγας,
a
φυλακάς, θλίψρεις μεγάλας, σταυρούς, θηρία εἵνεκεν τοῦ ὀνό-
\ nr 4 “Ὁ
patos’ διὰ τοῦτο ἐκείνων ἐστὶν τὰ δεξιὰ μέρη τοῦ ἁγιάσματος,
ν, ἃ 2. , \ \ Ἂ a \ a Rae \
καὶ ὃς ἐὰν πάθῃ διὰ τὸ ὄνομα' τῶν δὲ λοιπῶν τὰ ἀριστερὰ
| eee 7 al “Ὁ
μέρη ἐστίν. ἀλλὰ ἀμφοτέρων, καὶ τῶν ἐκ δεξιῶν καὶ τῶν ἐξ
Ὁ 3 -“ ς »
ἀριστερῶν καθημένων, τὰ αὐτὰ δῶρα καὶ αἱ αὐταὶ ἐπαγγελίαι"
> “Ὁ > “ “ \ » / /
μόνον ἐκεῖνοι ἐκ δεξιῶν κάθηνται καὶ ἔχουσιν δόξαν τινά.
3 93
2. σὺ δὲ κατεπίθυμος εἶ καθίσαι ἐκ δεξιῶν μετ᾽ αὐτῶν, ἀλλὰ
aN , , ΄ς θ θη δὲ Sind nity ὁ
τὰ ὑστερήματά σου πολλά" καθαρισθήσῃ δὲ ἀπὸ τῶν ὑστερη-
! : \ ἢ Rate aay ON a ;
μάτων cou’ καὶ πάντες δὲ οἱ μὴ διψυχοῦντες καθαρισθήσονται
a ς Ul , \ ¢ /
ἀπὸ πάντων TOV ἁμαρτημάτων εἰς ταύτην τὴν ἡμέραν. 3.
a 3 Lal >
ταῦτα εἴπασα ἤθελεν ἀπελθεῖν πεσὼν δὲ αὐτῆς πρὸς τοὺς
46 ? / ΟΝ τὰ οὔ Κ / “ ο > ὃ ξ A
πόδας ἠρώτησα αὐτὴν κατὰ τοῦ Κυρίου ἵνα μοι ἐπιδείξῃ ὃ
", «ς \ a
ἐπηγγείλατο ὅραμα. 4. ἡ δὲ πάλιν ἐπελάβετό μου τῆς
\ \ \ ,
χειρὸς καὶ, ἐγείρει με καὶ καθίζει ἐπὶ τὸ συμψέλιον ἐξ εὐω-
lA 5 “ \ \ 9 \ 5 σὰ \ > ,
νύμων: ἐκαθέζετο δὲ καὶ αὐτὴ ἐκ δεξιῶν. καὶ ἐπάρασα
\ \ Ul / a
ῥάβδον τινὰ λαμπρᾶν reyes por’ Βλέπεις μέγα πρᾶγμα;
8. αἷς , > 4 . μ
λέγω αὐτῇ" Κυρία, οὐδὲν βλέπω. λέγει μοι [Σύ,] ἰδοὺ οὐχ
εἰ ΄ , Ul ’ > “ BS! ἐλ δ ὁ
ὁρᾷς κατέναντί σου πύργον μέγαν οἰκοδομούμενον ἐπὶ ὑδάτων
Ul / a 5 / \ 2
λίθοις τετρωγώνοις λαμπροῖς; 5. ἐν τετραγώνῳ δὲ ὠκοδο-
a ¢ / ς Ν a ἃ , A "2 ?
μεῖτο ὁ πύργος ὑπὸ τῶν ἕξ νεανίσκων τῶν ἐληλυθότων μετ
a 5 Ν / 3 al , ’
αὐτῆς" ἄλλαι δὲ μυριάδες ἀνδρῶν παρέφερον λίθους, οἱ μὲν ἐκ
A n ε Be A a » ae / A 4 ,
τοῦ βυθοῦ, οἱ δὲ ἐκ τῆς γῆς, Kal ἐπεδίδουν τοῖς EE νεανίσκοις.

FY ST tee im

‘“ ᾽ , 5 \ \ -
ἐκεῖνοι δὲ ἐλάμβανον καὶ ὠκοδόμουν᾽ 6. τοὺς μὲν ἐκ τοῦ
fa) U / > \
βυθοῦ λίθους ἑχλκομένους πάντας οὕτως ἐτίθεσαν εἰς τὴν
ct \ , a ¢ lon
οἰκοδομήν" ἡρμοσμένον yap ἦσαν Kal συνεφώνουν TH ἁρμογῇ
ye n b / 7
μετὰ τῶν ἑτέρων λίθων" Kal οὕτως ἐκολλῶντο ἀλλήλοις, ὥστε:
A 7 \ ¢ 3 \
τὴν ἁρμογὴν αὐτῶν μὴ φαίνεσθαι. ἐφαίνετο δὲ ἡ οἰκοδομὴ"
fa) 2 / \ \
τοῦ πύργου ὡς ἐξ ἑνὸς λίθου ὠκοδομημένη. 7. τοὺς δὲ
ἮΝ ὁ ΜῈ / \ , 3 \ a a \ \
ἑτέρους λίθους τοὺς φερομένους ἀπὸ τῆς ξηρᾶς τοὺς μὲν
\ is Sat \
ἀπέβαλλον, τοὺς δὲ ἐτίθουν eis τὴν οἰκοδομήν᾽ ἄλλους δὲ
κατέκοπτον καὶ ἔρριπτον μακρὰν ἀπὸ τοῦ πύργου. 8. ἄλλοι
n » > an
δὲ λίθοι πολλοὶ κύκλῳ TOD πύργου ἔκειντο, καὶ οὐκ ἐχρῶντο
2 νὰ ᾽ A ? LS: , 3 2 A 2
αὐτοῖς εἰς τὴν οἰκοδομήν᾽ ἦσαν yap τινες ἐξ αὐτῶν ἐψωρια-
᾿ \
κότες, ἕτεροι δὲ σχισμὰς ἔχοντες, ἄλλοι δὲ κεκολοβωμένοι,
¢ , \
ἄλλοι δὲ λευκοὶ καὶ στρογγύλοι, μὴ ἁρμόζοντες εἰς τὴν οἶκο-
δομήν. 9. ἔβλεπον δὲ ἑτέρους λίθους ῥιπτομένους μακρὰν
“ ¢
ἀπὸ τοῦ πύργου καὶ ἐρχομένους εἰς THY ὁδὸν Kal μὴ μένοντας
3 a \ , Γι 93 ΝΕ Ἢ ΠΑΝ Δ Πὰν Ὁ
ἐν τῇ ὁδῷ, ἀλλὰ κυλιομένους εἰς τὴν ἀνοδίαν᾽ ἑτέρους δὲ ἐπὶ
A ,
πῦρ ἐμπίπτοντας καὶ καιομένους" ἑτέρους δὲ πίπτοντας ἐγγὺς
ς 5 , \ \ ὃ ’ το én > ὸ a ὃ ,
ὑδάτων καὶ μὴ δυναμένους κυλισθῆναι εἰς TO ὕδωρ, καίπερ
θελόντων κυλισθῆναι καὶ ἐλθεῖν εἰς τὸ ὕδωρ.
4 , A v > / “ ΠΕ, A
III. Δείξασά μοι ταῦτα ἤθελεν ἀποτρέχειν. λέγω αὐτῇ
Κυρία, τί μοι ὄφελος ταῦτα ἑωρακότι καὶ μὴ γινώσκοντι τί
ἐστιν τὰ πράγματα; ἀποκριθεῖσά μοι λέγει' Ἰ]ανοῦργος εἶ
ἄνθρωπος, θέλων γινώσκειν τὰ περὶ τὸν πύργον. Ναί, φημί,
κυρία, ἵνα τοῖς ἀδελφοῖς ἀναγγείλω, καὶ [ἱχκαρώτεροι γένωνται,
\ nr b] / / \ 7 > a ,
καὶ ταῦτα] ἀκούσαντες γινώσκωσιν τὸν Κύριον ἐν πολλῇ δόξῃ.
\ » > ᾽
2. ἡ δὲ ἔφη ᾿Ακούσονται μὲν πολλοί, ἀκούσαντες δέ τινες ἐξ
αὐτῶν χαρήσονται, τινὲς δὲ κλαύσονται" ἀλλὰ καὶ οὗτοι, ἐὰν
ἀκούσωσιν καὶ μετανοήσωσιν, καὶ αὐτοὶ χαρήσονται. ἄκουε
3 \ } \ PN as ~~ ἢ , ,
οὖν τὰς παραβολὰς τοῦ πύργου" ἀποκαλύψω γὰρ σοι πάντα.
Ν ΄ ᾿ /
καὶ μηκέτι μοι κόπους πάρεχε περὶ ἀποκαλύψεως" αἱ yap
> , ᾿ ᾿ ” δ , ἢ ἢ
ἀποκαλύψεις αὗται τέλος ἔχουσιν πεπληρωμέναι γάρ εἰσιν.
3 3 ᾽ > , ? ,
ἀλλ᾽ οὐ παύσῃ αἰτούμενος ἀποκαλύψεις" ἀναιδὴς yap él.
ς \ U a , 3 U Ue > ©
3. ὃ μὲν πύργος ὃν βλέπεις οἰκοδομούμενον, ἐγώ εἰμι ἡ
᾽ / a A ¢
Ἐκκλησία, ἡ ὀφθεῖσά σοι καὶ viv καὶ τὸ πρότερον" ὃ ἂν οὖν

AP. FATH. 20

cf. 1 Pet.

111. 20.

ἡ fe

306 THE SHEPHERD OF HERMAS. _ [V. 3. iii

, lal
θελήσῃς ἐπερώτα περὶ τοῦ πύργου, καὶ ἀποκαλύψω σοι, ἵνα
\ a 4 / a
χαρῇς μετὰ τῶν ἁγίων. 4. λέγω αὐτῇ" Kupia, ἐπεὶ ἅπαξ
v ‘ lal
ἄξιόν pe ἡγήσω Tod πάντα μοι ἀποκαλύψαι, ἀποκάλυψον. ἡ
ew a
δὲ λέγει pos Ὃ ἐὰν ἐνδέχηταί σοι ἀποκαλυφθῆναι, ἀποκαλυ-
φθήσεται. μόνον ἡ καρδία σου πρὸς τὸν Θεὸν ἤτω καὶ μὴ
8 t Δ ἃ χὰ : ’ / AT ὁ se ͵
ὑψυχήσεις ὃ ἂν ἴδῃς. 5. ἐπηρώτησα αὐτήν" Διατί ὁ πύργος
3 ς ͵ ᾿ / 4 Φ
ἐπὶ ὑδάτων ὠκοδόμηται, κυρία; Εΐπά σοι, φησίν, καὶ τὸ
Ul \ a a ,
πρότερον, καὶ ἐκζητεῖς ἐπιμελῶς" ἐκζητῶν οὖν εὑρίσκεις τὴν
ἀλήθειαν. διατί οὖν ἐπὶ ὑδάτων ὠκοδόμηται ὁ πύργος, ἄκουε"
/ ¢ \ a Υ a
ὁτι ἡ ζωὴ ὑμῶν διὰ ὕδατος ἐσώθη καὶ σωθήσεται. τεθεμελίωται
\ ε / / a
δὲ ὁ πύργος TO ῥήματι τοῦ παντοκράτορος Kal ἐνδόξου ὀνό-
a € Ἂ a
ματος, κρατεῖται δὲ ὑπὸ τῆς ἀοράτου δυνάμεως τοῦ δεσπότου.
5 \ / 3 lal /
IV. ᾿Αποκριθεὶς λέγω αὐτῇ" Kupia, μεγάλως καὶ θαυ-
μαστῶς ἔχει τὸ πρᾶγμα τοῦτο. οἱ δὲ νεανίσκοι οἱ ἕξ οἱ
3 “Ὁ lh > / ’ Φ ᾽ὔ > e 6
οἰκοδομοῦντες τίνες εἰσίν, κυρία; Οὗτοί εἰσιν οἱ ἅγιοι
Vay A »" e a / 7 ¢
ἄγγελοι τοῦ Θεοῦ οἱ πρῶτοι κτισθέντες, ols παρέδωκεν ὁ
Κύριος πᾶσαν τὴν κτίσιν αὐτοῦ, αὔξειν καὶ οἰκοδομεῖν καὶ
A f U ‘ U ες r
δεσπόζειν τῆς κτίσεως πάσης. διὰ τούτων οὖν τελεσθήσεται
ς 2 ὃ \ fe , O e δὲ Φ e f
ἢ οἰκοδομὴ τοῦ πύργου. 2. Οἱ δὲ ἕτεροι οἱ παραφέροντες
7 a
τοὺς λίθους τίνες εἰσίν; Kai αὐτοὶ ἅγιοι ἄγγελοι τοῦ Θεοῦ"
Φ \ ead e / 3 > ͵
οὗτοι δὲ οἱ ἕξ ὑπερέχοντες αὐτούς εἰσιν. συντελεσθήσεται
44 ε 3 \ a / \ U « fal > ͵
οὖν ἡ οἰκοδομὴ τοῦ πύργου, καὶ πάντες ὁμοῦ εὐφρανθήσονται
κύκλῳ τοῦ πύργου καὶ δοξάσουσιν τὸν Θεόν, ὅτι ἐτελέσθη ἡ
᾽ \ a f ᾽ ἢ 2 4 t 4 /
οἰκοδομὴ τοῦ πύργου. 3. ἐπηρώτησα αὐτὴν λέγων" Kupia,
ἤθελον γνῶναι τῶν λίθων τὴν ἔξοδον καὶ τὴν δύναμιν αὐτῶν,
ae 3 a? ΄ Σ weed ἢ ἢ
ποταπή ἐστιν. ἀποκριθεῖσά μοι λέγει᾽ Οὐχ ὅτι σὺ ἐκ πάν-
3
των ἀξιώτερος εἶ ἵνα σοι ἀποκαλυφθῇ" ἄλλοι γάρ σου πρότεροί
εἰσιν καὶ βελτίονές σου, οἷς ἔδει ἀποκαλυφθῆναι τὰ ὁράματα
a le) a ’
ταῦτα᾽ ἀλλ᾽ ἵνα δοξασθῇ τὸ ὄνομα τοῦ Θεοῦ, σοὶ ἀπεκαλύφθη
\
καὶ ἀποκαλυφθήσεται διὰ τοὺς διψύχους, τοὺς διαλογιζο-
a ‘ -“ Lal a
μένους ἐν ταῖς καρδίαις αὐτῶν εἰ dpa ἔστιν ταῦτα ἢ οὐκ ἔστιν.
a a ’ Ψ f
λέγε αὐτοῖς ὅτι ταῦτα πάντα ἐστὶν ἀληθῆ, καὶ οὐθὲν ἔξωθέν
a \
ἐστιν τῆς ἀληθείας, ἀλλὰ πάντα ἰσχυρὰ Kai βέβαια καὶ

τεθεμελιωμένα ἐστίν.

V. 3. vi] THE SHEPHERD OF HERMAS. 307

V. “Axove viv περὶ τῶν λίθων τῶν ὑπαγόντων εἰς τὴν
οἰκοδομήν. οἱ μὲν οὖν λίθοι οὗ τετράγωνοι καὶ λευκοὶ καὶ
συμφωνοῦντες ταῖς ἁρμογαῖς αὐτῶν, οὗτοί εἰσιν οἱ ἀπόστολοι
καὶ ἐπίσκοποι καὶ διδάσκαλοι καὶ διάκονοι οἱ πορευθέντες
κατὰ τὴν σεμνότητα τοῦ Θεοῦ καὶ ἐπισκοπήσαντες καὶ δι-
δάξαντες καὶ διακονήσαντες ἁγνῶς καὶ σεμνῶς τοῖς ἐκλεκτοῖς
τοῦ Θεοῦ, οἱ μὲν κεκοιμημένοι, οἱ δὲ Ets ὄντες" καὶ πάντοτε
ἑαυτοῖς συμφωνήσαντες καὶ ἐν ἑαυτοῖς εἰρήνην ἔσχον καὶ
ἀλλήλων ἤκουον" διὰ τοῦτο ἐν τῇ οἰκοδομῇ τοῦ πύργου συμ-

4 t

φωνοῦσιν ai appoyal αὐτῶν. 2. Οἱ δὲ ἐκ τοῦ βυθοῦ ἑλκό-
μενοι καὶ ἐπιτιθέμενοι εἰς τὴν οἰκοδομὴν καὶ συμφωνοῦντες
ὃς ἃ ais αὐτῶν μετὰ τῶν ἑτέρων λίθων τῶν ἤδη ὠκοδο-

ταῖς ἁρμογαῖς μ ρ ἤδη ς
, Δ e / > e 4 a
μημένων τίνες εἰσίν; Οὗτοί εἰσιν οἱ παθόντες ἕνεκεν τοῦ
ὀνόματος τοῦ Κυρίου. 3. Τοὺς δὲ ἑτέρους λίθους τοὺς φερο-
/ 3 \ a a , a / ΒΝ / Μ <
μένους ἀπὸ τῆς ξηρᾶς θέλω γνῶναι τίνες εἰσίν, κυρία. ἔφη
Τοὺς μὲν εἰς τὴν οἰκοδομὴν ὑπάγοντας καὶ μὴ λατομουμένους,

cf. Apoc.
xxi. 14.

τούτους ὁ Κύριος ἐδοκίμασεν, ὅτι ἐπορεύθησαν ἐν τῇ εὐθύτητι.

τοῦ Κυρίου καὶ κατωρθώσαντο τὰς ἐντολὰς αὐτοῦ. 4. Οἱ δὲ
ἀγόμενοι καὶ τιθέμενοι εἰς τὴν οἰκοδομὴν τίνες εἰσίν; Νέοι
εἰσὶν ἐν τῇ πίστει καὶ πιστοί. νουθετοῦνται δὲ ὑπὸ τῶν
ἀγγέλων εἰς τὸ ἀγαθοποιεῖν, διότι εὑρέθη ἐν αὐτοῖς πονηρία.
5. Οὗς δὲ ἀπέβαλλον καὶ ἐρίπτουν, τίνες εἰσίν; Οὗτοί εἰσιν
ἡμαρτηκότες καὶ θέλοντες μετανοῆσαι" διὰ τοῦτο μακρὰν οὐκ
ἀπερίφησαν ἔξω τοῦ πύργου, ὅτι εὔχρηστοι ἔσονται εἰς τὴν
οἰκοδομήν, ἐὰν μετανοήσωσιν. οἱ οὖν μέλλοντες μετανοεῖν,
ἐὰν μετανοήσωσιν, ἰσχυροὶ ἔσονται ἐν τῇ πίστει, ἐὰν νῦν
μετανοήσωσιν ἐν ᾧ οἰκοδομεῖται 6 πύργος. ἐὰν δὲ τελεσθῇ ἡ
οἰκοδομή, οὐκέτι ἔχουσιν τόπον, ἀλλ᾽ ἔσονται ἔκβολοι. μόνον
δὲ τοῦτο ἔχουσιν, παρὰ τῷ πύργῳ κεῖσθαι.

VI. Τοὺς δὲ κατακοπτομένους καὶ μακρὰν ῥυπτομένους
ἀπὸ τοῦ πύργου θέλεις γνῶναι; οὗτοΐ εἰσιν οἱ υἱοὶ τῆς
ἀνομίας" ἐπίστευσαν δὲ ἐν ὑποκρίσει, καὶ πᾶσα πονηρία οὐκ
ἀπέστη ἀπ᾽ avrav’ διὰ τοῦτο οὐκ ἔχουσιν σωτηρίαν, ὅτι οὐκ
εἰσὶν εὔχρηστοι εἰς οἰκοδομὴν διὰ τὰς πονηρίας αὐτῶν. διὰ

20Ο---2

308 THE SHEPHERD OF HERMAS. [V.3. vi

a , ΟΝ “ ᾽
τοῦτο συνεκόπησαν καὶ πόρρω ἀπερίφησαν διὰ τὴν ὀργὴν
la) / vA 4 εν \ Ἀν ἉἋ
τοῦ Κυρίου, ὅτι παρώργισαν αὐτόν. 2. τοὺς δὲ ἑτέρους ods
/ a ACE /
ἑώρακας πολλοὺς κειμένους, μὴ ὑπάγοντας εἰς τὴν οἰκοδομήν,
a ς \ 5] / A οΥ ae / \ 3 Ud
οὗτοι οἱ μὲν ἐψωριακότες εἰσίν, of ἐγνωκότες τὴν ἀλήθειαν,
ἣν ὦ ,ὔ δὲ 2 3. A δὲ x , na σον ἣν \
μὴ ἐπιμείναντες δὲ ἐν αὐτῇ μηδὲ κολλώμενοι τοῖς ἁγίοις" διὰ
a bd / ? O e de \ \ »” 7
τοῦτο ἄχρηστοί εἰσιν. 3. Οἱ δὲ τὰς σχισμὰς ἔχοντες τίνες
‘ 7 > e ae al
εἰσίν; Οὗτοί εἰσιν οἱ κατ᾽ ἀλλήλων ἐν ταῖς καρδίαις ἔχοντες
‘ \ 2 “ 3 ς a > \ / bey Μ
καὶ μὴ εἰρηνεύοντες ἐν ἑαυτοῖς, ἀλλὰ πρόσωπον εἰρήνης ἔχον-
ef \ > 5 5 / > / ε 7 > A
τες, ὅταν δὲ ἀπ᾿ ἀλλήλων ἀποχωρήσωσιν, ai πονηρίαι αὐτῶν
a 7 e ν᾿ ε
ἐν ταῖς καρδίαις ἐμμένουσιν. αὗται οὖν αἱ σχισμαί εἰσιν ἃς
\
ἔχουσιν οἱ λίθοι. 4. οἱ δὲ κεκολοβωμένοι, οὗτοί εἰσιν πεπι-
\ \ a / a
OTEVKOTES μὲν καὶ TO πλεῖον μέρος ἔχοντες ἐν TH δικαιοσύνῃ,
\ \ / »” a 3 , 2 \ a \ \ >
τινὰ δὲ μέρη ἔχουσιν τῆς ἀνομίας" διὰ τοῦτο κολοβοὶ Kal οὐχ
ὁλοτελεῖς εἰσίν. 5. Οἱ δὲ λευκοὶ καὶ στρογγύλοι καὶ μὴ
£ Ul 3 \ > ὃ \ f > / / 3 a la
ἁρμόζοντες eis THY οἰκοδομὴν τίνες εἰσίν, κυρία; ἀποκριθεῖσά
; . ὦ , \ 5 Ne vera” \ ; >
μοι λέγει" “Eas πότε μωρὸς εἶ καὶ ἀσύνετος, καὶ πάντα ἐπε-
Ὁ a t v
ρωτᾷς καὶ οὐδὲν νοεῖς ; οὗτοί εἰσιν ἔχοντες μὲν πίστιν, ἔχοντες
- “ / a
δὲ καὶ πλοῦτον τοῦ αἰῶνος τούτου. ὅταν γένηται θλῖψις, διὰ
a \ / b A
τὸν πλοῦτον αὐτῶν Kal διὰ Tas πραγματείας ἀπαρνοῦνται τὸν
t δι τὰ 6 em θ Ν 7A } ὼ Κ ἤ ,
Κύριον αὐτῶν. 6. καὶ ἀποκριθεὶς αὐτῇ λέγω" Κυρία, πότε
oo» » Bate ἰνυδοδν °C) ἢ
οὖν εὔχρηστοι ἔσονται εἰς τὴν οἰκοδομήν ; “Ὅταν, φησίν, περι-
a 7 A ε n ς - 3 “ / Rd
κοπῇ αὐτῶν ὁ πλοῦτος ὁ ψυχαγωγῶν αὐτούς, τότε εὔχρηστοι
Μ A a \ ς Ι ς , Ν Ν i
ἔσονται TO Θεῷ. ὥσπερ yap ὁ λίθος 6 στρογγύλος ἐὰν μὴ
A. \ 3 / > 5 an ᾽ f ,
περικοπῇ καὶ ἀποβάλῃ ἐξ αὐτοῦ τι, οὐ δύναται τετράγωνος
4 vA \ ς a) 3 , “Ὁ bia! Ep. \
γενέσθαι, οὕτω. Kal οἱ πλουτοῦντες ἐν τούτῳ τῷ αἰῶνι, ἐὰν μὴ
A 9 tal ς λοῦ 3 ὃ / a K / 7
περικοπῇ αὐτῶν 6 πλοῦτος, ov δύνανται τῷ Κυρίῳ εὔχρηστοι
γενέσθαι. 7. ἀπὸ [δὲ] σεαυτοῦ πρῶτον γνῶθι" ὅτε ἐπλού-
v s al \ 7 3 Ν J / a Lal
TEs, ἄχρηστος ἧς" νῦν δὲ εὔχρηστος εἶ Kal ὠφέλιμος TH ζωῇ.
A “Ὁ ἄγ νὰ n al
εὔχρηστοι γίνεσθε τῷ Θεῷ" Kai yap σὺ αὐτὸς χρᾶσαι ἐκ τῶν
αὐτῶν λίθων.
aA s > \ a
VII. Τοὺς δὲ ἑτέρους λίθους, ods εἶδες μακρὰν ἀπὸ τοῦ
\ Φ \ L
πύργου ῥιπτομένους καὶ πίπτοντας εἰς τὴν ὁδὸν Kal κυλιομέ-
a Ἂ e /
yous ἐκ τῆς ὁδοῦ εἰς τὰς ἀνοδίας" οὗτοί εἰσιν οἱ πεπιστευκότες

a Aa [4] \
μέν, ἀπὸ δὲ τῆς διψυχίας αὐτῶν ἀφίουσιν τὴν ὁδὸν αὐτῶν τὴν

V. 3. viii] THE SHEPHERD OF HERMAS. 309

fal « « -“
ἀληθινήν᾽ δοκοῦντες οὖν βελτίονα ὁδὸν δύνασθαι εὑρεῖν, πλα-
a a a a 3
νῶώνται Kal ταλαυπωροῦσιν περιπατοῦντες ἐν ταῖς ἀνοδίαις.
A / ks > e 3
2. of δὲ πίπτοντες εἰς TO πῦρ καὶ καιόμενοι, οὗτοί εἰσιν οἱ εἰς
le} a a A \ Φ, OF > a
τέλος ἀποστάντες τοῦ Θεοῦ τοῦ ζῶντος, καὶ οὐκέτι αὐτοῖς
Φ' LN \ / fa] A \ \ b / a
ἀνέβη ἐπὶ τὴν καρδίαν τοῦ μετανοῆσαι διὰ τὰς ἐπιθυμίας τῆς
a A A \
ἀσελγείας αὐτῶν Kal τῶν πονηριῶν ὧν εἰργάσαντο. 3. τοὺς δὲ
ς / U a ,
ἑτέρους τοὺς πίπτοντας ἐγγὺς τῶν ὑδάτων Kal μὴ δυναμένους
κυλισθῆναι εἰς τὸ ὕδωρ θέλεις γνῶναι τίνες εἰσίν; οὗτοί εἰσιν
ε \ U > , \ } a 3 \
οἱ τὸν λόγον ἀκούσαντες Kat θέλοντες βαπτισθῆναι εἰς TO
ov a Fer ee, ¢ RBA) es aon ash > ͵ ἐν δι μὰ
ὄνομα τοῦ Κυρίου" εἶτα ὅταν αὐτοῖς ἔλθῃ εἰς μνείαν ἡ ἁγνότης
A a > al
τῆς ἀληθείας, μετανοοῦσιν, καὶ πορεύονται πάλιν ὀπίσω τῶν
> a 3 Lal aA n ee > \ 54. ἡ
ἐπιθυμιῶν αὐτῶν τῶν πονηρῶν. 4. ἐτέλεσεν οὖν τὴν ἐξήγησιν
a , ᾽ . v
τοῦ πύργου. 5. ἀναιδευσάμενος ETL αὐτὴν ἐπηρώτησα, εἰ ἄρα
3
πάντες οἱ λίθοι οὗτοι οἱ ἀποβεβλημένοι καὶ μὴ ἁρμόζοντες
A a /
εἰς THY οἰκοδομὴν τοῦ πύργου, εἰ ἔστιν αὐτοῖς μετάνοια Kal
/ ,
ἔχουσιν τόπον εἰς τὸν πύργον τοῦτον. "Ἄχουσιν, φησίν, μετά-
> \ > na \ / > / ς
νοιαν, ἀλλὰ εἰς τοῦτον τὸν πύργον οὐ δύνανται ἁρμόσαι. 6.
ed \ / ς / / \ a v4
ἑτέρῳ δὲ τόπῳ ἁρμόσουσιν πολὺ ἐλάττονι, Kal τοῦτο ὅταν
a 4 A ;
βασανισθῶσιν καὶ ἐκπληρώσωσιν τὰς ἡμέρας τῶν ἁμαρτιῶν
a a 7 A
αὐτῶν. καὶ διὰ τοῦτο μετατεθήσονται, ὅτι μετέλαβον τοῦ
ῥήματος τοῦ δικαίου. καὶ τότε αὐτοῖς συμβήσεται μετατεθῆ-
> val , "5 rn to," 3 n 3 \ \ 7] 3 lal
vat ἐκ τῶν βασάνων αὐτῶν, ἐὰν ἀναβῇ ἐπὶ τὴν καρδίαν αὐτῶν
τιν “Ὁ > / / 3\ \ be oe 4.4 \
τὰ ἔργα ἃ εἰργάσαντο πονηρά. ἐὰν δὲ μὴ ἀναβῇ ἐπὶ τὴν Kap-
, A b] A .
δίαν αὐτῶν, ov σώζονται διὰ τὴν σκληροκαρδίαν αὐτῶν.
VIII. “Ore οὖν ἐπαυσάμην ἐρωτῶν αὐτὴν περὶ πάντων
᾿ , a A
τούτων, λέγει μοι Θέλεις ἄλλο ἰδεῖν; κατεπίθυμος ὧν τοῦ
\ , a a
θεάσασθαι περιχαρὴς ἐγενόμην τοῦ ἰδεῖν. 2. ἐμβλέψασά μοι
ς , δι ; Ἴ e \ a ,
ὑπεμειδίασεν καὶ λέγει port Βλέπεις ἑπτὰ γυναῖκας κύκλῳ
“ / / «ς
τοῦ πύργου; Βλέπω, φημί, κυρία. Ὃ πύργος οὗτος ὑπὸ
3.,. \ la) an
τούτων βαστάζεται Kat ἐπιταγὴν τοῦ Kupiov. 3. ἄκουε νῦν
᾽ὔ > Ea (Ὁ ς \ / 3 a
Tas ἐνεργείας αὐτῶν. ἡ μὲν πρώτη αὐτῶν, ἡ κρατοῦσα τὰς
χεῖρας, ἸΤίστις καλεῖται" διὰ ταύτης σώζονται οἱ ἐκλεκτοὶ τοῦ
na ε ς /
Θεοῦ. 4. ἡ δὲ ἑτέρα, ἡ περιεζωσμένη καὶ avdpifopévn, Ἔγ-
, n ‘ “ t ee, A / A. ἃ
κράτεια καλεῖται᾽ αὕτη θυγάτηρ ἐστὶν τῆς Πίστεως. ὃς ἂν

310 THE SHEPHERD OF HERMAS. _[V. 3. viii

4 bl] Ul 2 ΝΆ, U / 3 a lal ’ a ¢
οὖν ἀκολουθήσῃ αὐτῇ, μακάριος γίνεται ἐν TH ζωῇ αὐτοῦ, ὅτι
πάντων τῶν πονηρῶν ἔργων ἀφέξεται, πιστεύων ὅτι, ἐὰν ἀφέξ-
nrat πάσης ἐπιθυμίας πονηρᾶς, κληρονομήσει ζωὴν αἰώνιον.
5. Al dé ἕτεραι, κυρία, τίνες εἰσίν; Θυγατέρες ἀλλήλων εἰσίν.
καλοῦνται δὲ ἡ μὲν ᾿Απλότης, ἡ δὲ ᾿Επιστήμη, ἡ δὲ ᾿Ακακία,
ε δὲ > / «ς δὲ a , ef Φ \ ¥ »ὉὍἭ)Ἢ \
ἡ δὲ Σεμνότης, ἡ δὲ ᾿Αγάπη. ὅταν οὖν τὰ ἔργα τῆς μητρὸς
αὐτῶν πάντα ποιήσῃς, δύνασαι ζῆσαι. 6. "Ἤθελον, φημί,

a / / 7 / 54 ᾽ lal v /
γνῶναι, κυρία, τίς τίνα δύναμιν ἔχει αὐτῶν. “Axove, φησίν,
τὰς δυνάμεις ἃς ἔχουσιν. 7. κρατοῦνται δὲ ὑπ᾽ ἀλλήλων αἱ
δυνάμεις αὐτῶν καὶ ἀκολουθοῦσιν ἀλλήλαις, καθὼς καὶ γεγεν-
νημέναι εἰσίν. ἐκ τῆς Πίστεως γεννᾶται ᾿Εγκράτεια, ἐκ τῆς

"Ὁ e ᾿] A
’"Eyxpareias ᾿Απλότης, ἐκ τῆς ᾿Απλότητος ᾿Ακακία, ἐκ τῆς
9 / / 2 ial , > “ 2 lal

Ακακίας Σεμνότης, ἐκ τῆς Σεμνότητος ᾿Επιστήμη, ἐκ τῆς
> 4 3 “ / = \ Ψ e \ \ \
Επιστήμης “Ayan. τούτων οὖν τὰ ἔργα ἁγνὰ καὶ σεμνὰ

mil: 8 «Δ a “. f , \ 3 U
καὶ θεῖά ἐστιν. 8. ὃς ἂν οὖν δουλεύσῃ ταύταις καὶ ἰσχύσῃ
nw ων Lal Lal \
κρατῆσαι τῶν ἔργων αὐτῶν, ἐν τῷ πύργῳ ἕξει τὴν κατοίκησιν
“Ὁ [al n ᾽ A
μετὰ τῶν ἁγίων τοῦ Θεοῦ. 9. ἐπηρώτων δὲ αὐτὴν περὶ τῶν
an Ἂν. lA δϑν Sey oh AR I a /
καιρῶν, εἰ ἤδη συντέλειά ἐστιν. ἡ δὲ avéxpaye φωνῇ μεγάλῃ
λέ α΄ ᾿Ασύνετε ἄνθρωπε, οὐχ ὁρᾷς τὸν πύργον ἔτι οἰκοδο-
your ρ » OVX Opa PY
μούμενον; ὡς ἐὰν οὖν συντελεσθῇ ὁ πύργος οἰκοδομούμενος,
ἔχει τέλος. ἀλλὰ ταχὺ ἐποικοδομηθήσεται. μηκέτι με ἐπε-
e a /
ρώτα μηδέν: ἀρκετή σοι ἡ ὑπόμνησις αὕτη Kal τοῖς ἁγίοις,

\ ε 9 / A / e A > 3 ᾽ \
καὶ ἡ ανακαίνωσις τῶν πνευμάτων ὑμων. 10. ἀλλ οὐ σοὶ
μόνῳ ἀπεκαλύφθη, ἀλλ᾽ ἵνα πᾶσιν δηλώσῃς αὐτά. τι. μετὰ

a ae Δ Ὁ / \ a A > /
τρεῖς ἡμέρας---νοῆσαί σε yap δεῖ πρῶτον, ἐντέλλομαι δέ σοι
πρῶτον, Epud, τὰ ῥήματα ταῦτα & σοι μέλλω λέγειν---
λαλῆσαι αὐτὰ [πάντα] εἰς τὰ ὦτα τῶν ἁγίων, ἵνα ἀκού-
σαντες αὐτὰ καὶ ποιήσαντες καθαρισθῶσιν ἀπὸ τῶν πονηριῶν
αὐτῶν, καὶ σὺ δὲ μετ᾽ αὐτῶν.

> , A A
IX. ᾿Ακούσατέ μου, τέκνα. ἐγὼ ὑμᾶς ἐξέθρεψα ἐν πολλῇ
ἁπλότητι καὶ ἀκακίᾳ καὶ σεμνότητι διὰ τὸ ἔλεος τοῦ Κυρίου

[ον » a U n
τοῦ ἐφ᾽ ὑμᾶς στάξαντος τὴν δικαιοσύνην, iva δικαιωθῆτε καὶ

viii. 11 λαλῆσαι] NA; but L,L,E appear to suggest λάλησον or ἵνα λαλήσῃς.
αὐτὰ πάντα] conj. Hilgenfeld [L,]; αὐτὰ δὲ; πάντα A; dub. LF.

V. 3. x] THE SHEPHERD OF HERMAS. 311:

ἁγιασθῆτε ἀπὸ πάσης πονηρίας καὶ ἀπὸ πάσης σκολιότητος.
ς a \ > / a > \ a , ς - a
ὑμεῖς δὲ ov θέλετε παῆναι ἀπὸ τῆς πονηρίας ὑμῶν. 2. νῦν
οὖν ἀκούσατέ μου καὶ εἰρηνεύετε ἐν ἑαυτοῖς καὶ ἐπισκέπτεσθε
ἀλλήλους καὶ ἀντιλαμβάνεσθε ἀλλήλων, καὶ μὴ μόνοι τὰ κτί-
σματα τοῦ Θεοῦ μεταλαμβάνετε ἐκ καταχύματος, ἀλλὰ μετα-
δίδοτε καὶ τοῖς ὑστερουμένοις. 3. οἱ μὲν γὰρ ἀπὸ τῶν πολ-
λῶν ἐδεσμάτων ἀσθένειαν τῇ σαρκὶ ἐπισπῶνται καὶ λυμαί-
yoviat τὴν σάρκα αὐτῶν τῶν δὲ μὴ ἐχόντων ἐδέσματα
λυμαίνεται ἡ σὰρξ αὐτῶν διὰ τὸ μὴ ἔχειν τὸ ἀρκετὸν τῆς
τροφῆς, καὶ διαφθείρεται τὸ σῶμα αὐτῶν. 4. αὕτη οὖν ἡ
c A a n
ἀσυνκρασία βλαβερὰ ὑμῖν τοῖς ἔχουσιν Kal μὴ μεταδιδοῦσιν
τοῖς ὑστερουμένοις. 5. βλέπετε τὴν κρίσιν τὴν ἐπερχομένην.
οἱ ὑπερέχοντες οὖν ἐκζητεῖτε τοὺς πεινῶντας ἕως οὔπω ὁ
πύργος ἐτελέσθη" μετὰ γὰρ τὸ τελεσθῆναι τὸν πύργον θελή-
σετε ἀγαθοποιεῖν, καὶ οὐχ ἕξετε τόπον. 6. βλέπετε οὖν ὑμεῖς
οἱ γαυρούμενοι ἐν τῷ πλούτῳ ὑμῶν, μήποτε στενάξουσιν οἱ
ς A

ὑστερούμενοι, καὶ ὃ στεναγμὸς αὐτῶν ἀναβήσεται πρὸς τὸν

, \ A A
Κύριον, καὶ ἐκκλεισθήσεσθε μετὰ τῶν [ἀσχέτων) ἀγαθῶν ὑμῶν
»” a , a Ul le] > ἔξ. κ᾿ -“
ἔξω τῆς θύρας τοῦ πύργου. 7. νῦν οὖν ὑμῖν λέγω τοῖς προη-
γουμένοις τῆς ἐκκλησίας καὶ τοῖς πρωτοκαθεδρίταις" μὴ γίνε-
σθε ὅμοιοι τοῖς φαρμακοῖς. οἱ φαρμακοὶ μὲν οὖν τὰ φάρμακα
ἑαυτῶν εἰς τὰς πυξίδας βαστάζουσιν, ὑμεῖς δὲ τὸ φάρμακον
«ς Ὁ A Ἂν > \ / > / > \ ‘
ὑμῶν καὶ τὸν ἰὸν eis THY καρδίαν. 8. ἐνεσκιρωμένοι ἐστὲ καὶ

᾽ μ 7 ς ΄“ Ἁ , ¢ A
ov θέλετε καθαρίσαι τὰς καρδίας ὑμῶν καὶ συνκεράσαι ὑμῶν
τὴν φρόνησιν ἐπὶ τὸ αὐτὸ ἐν καθαρᾷ καρδίᾳ, ἵνα σχῆτε ἔλεος

a 4 lel U
παρὰ τοῦ βασιλέως τοῦ μεγάλου. 9. βλέπετε οὖν, τέκνα,
᾽ὔ ς A ὅ
μήποτε αὗται αἱ διχοστασίαι ὑμῶν ἀποστερήσουσιν τὴν ζωὴν
ὑμῶν. 10. πῶς ὑμεῖς παιδεύειν θέλετε τοὺς ἐκλεκτοὺς
Κυρίου, αὐτοὶ μὴ ἔχοντες παιδείαν; παιδεύετε οὖν ἀλλήλους
καὶ εἰρηνεύετε ἐν αὑτοῖς, ἵνα κἀγὼ κατέναντι τοῦ πατρὸς
¢. \ »“»5Μ / ᾽ lal ¢ \ ¢ A , A ,
ἱλαρὰ σταθεῖσα λόγον ἀποδῶ ὑπὲρ ὑμῶν πάντων τῷ Κυρίῳ
ὑμῶν.
> “Ὁ lo)
X. Ὅτε οὖν ἐπαύσατο μετ᾽ ἐμοῦ λαλοῦσα, ἦλθον οἱ ἕξ

νεανίσκοι οἱ οἰκοδομοῦντες, καὶ ἀπήνεγκαν αὐτὴν πρὸς τὸν

cf. James
Ve 4.

312 THE SHEPHERD OF HERMAS. [V. 3.x

93
πύργον, καὶ ἄλλοι τέσσαρες ἦραν τὸ συμψέλιον καὶ ἀπήνεγ-
,
καν καὶ αὐτὸ πρὸς τὸν πύργον. τούτων τὸ πρόσωπον οὐκ
5 {4 5 / 3 ς / \ 3 \
εἶδον, ὅτι ἀπεστραμμένοι ἦσαν. 2. ὑπάγουσαν δὲ αὐτὴν
δὲ τὸν “ > , \ A a A 3 a
ἠρώτων iva μοι ἀποκαλύψῃ περὶ τῶν τριῶν μορφῶν ἐν als
μοι ἐνεφανίσθη. ἀποκριθεῖσά μοι λέγει' Περὶ τούτων ἕτερον
δεῖ σε ἐπερωτῆσαι ἵνα σοι ἀποκαλυφθῇ. 3. ὠφθη δέ μοι,
᾿] 7 n \ ’ ε / A fa! / ’ὔ
ἀδελφοί, τῇ μὲν πρώτῃ ὁράσει τῇ περυσινῇ λίαν πρεσβυτέρα
\ > θέδ a θ ff a δὲ ε έ α ς Ν \
καὶ ἐν καθέδρᾳ καθημένη. 4. τῇ δὲ ἑτέρᾳ ὁράσει THY μὲν
9 / s \ δὲ / \ \ /
ὄψιν νεωτέραν εἶχεν, τὴν δὲ σάρκα καὶ τὰς τρίχας πρεσβυ-
\e¢ at ἢ e 7 ERS SOAS wane. (αν
τέρας, Kal ἑστηκυϊά μοι ἐλάλει. ἱλαρωτέρα δὲ ἦν ἢ TO πρό-
τερον. 5. τῇ δὲ τρίτῃ ὁράσει ὅλη νεωτέρα καὶ κάλλει ἐκπρε-
, , Eber. , ; 53 os ν 9k
πεστάτη, μόνας δὲ Tas τρίχας πρεσβυτέρας εἶχεν" ihapa δὲ
εἰς τέλος ἦν καὶ ἐπὶ συμψελίου καθημένη. 6. περὶ τούτων
5 7 “Ὁ Ὁ / \ > Ld /
περίλυπος ἤμην λίαν τοῦ γνῶναί με τὴν ἀποκάλυψιν ταύτην.
\ 4 \ , b] Cis a \ /
καὶ βλέπω τὴν πρεσβυτέραν ἐν ὁράματι τῆς νυκτὸς λέγου-
/ a 4
σάν pot’ ἸΠᾶσα ἐρώτησις ταπεινοφροσύνης χρήζει" νήστευσον
an a ες
οὖν, καὶ λήμψῃ ὃ αἰτεῖς παρὰ τοῦ Kupiov. 7. ἐνήστευσα οὖν
7 δι ἐν } 7 A An / ” θ , ὶ ΄
μίαν ἡμέραν, καὶ αὐτῇ τῇ νυκτί μοι ὥφθη νεανίσκος καὶ λέγει
ς a a > r
μοι" “Ore σὺ ὑπὸ χεῖρα αἰτεῖς ἀποκαλύψεις ἐν δεήσει, βλέπε
\ ’ \ a
μήποτε πολλὰ αἰτούμενος βλάψῃς σου THY σάρκα. 8. apKod-
>
oly σοι αἱ ἀποκαλύψεις αὗται. μήτι δύνῃ ἰσχυροτέρας atro-
a /
καλύψεις ὧν ἑώρακας ἰδεῖν; 9. ἀποκριθεὶς αὐτῷ λέγω"
Κύριε, τοῦτο μόνον αἰτοῦμαι, περὶ τῶν τριῶν μορφῶν τῆς
Ψ
πρεσβυτέρας ἵνα ἀποκάλυψις ὁλοτελὴς γένηται. ἀποκριθείς
μοι λέγει' Μέχρι τίνος ἀσύνετοί ἐστε; ἀλλ᾽ αἱ διψυχίαι
[4 - a
ὑμῶν ἀσυνέτους ὑμᾶς ποιοῦσιν καὶ TO μὴ ἔχειν τὴν καρδίαν
ς ἡ \ \ , 3 \ 2 A , 3 -'
ὑμῶν πρὸς τὸν Κύριον. το. ἀποκριθεὶς αὐτῷ πάλιν εἶπον
᾿Αλλ᾽ ἀπὸ σοῦ, κύριε, ἀκριβέστερον αὐτὰ γνωσόμεθα.
ΧΙ. Ακουε, φησίν, περὶ τῶν τριῶν μορφῶν ὧν ἐπιζητεῖς.
A \ 4 ς / ! 7 v \
2. TH μὲν πρώτῃ ὁράσει διατί πρεσβυτέρα ὠφθη σοι καὶ
5" / 0 / v4 \ na ς “Ὁ /
ἐπὶ καθέδραν καθημένη; ὅτι τὸ πνεῦμα ὑμῶν πρεσβύτερον
! 3 “
καὶ ἤδη μεμαρασμένον καὶ μὴ ἔχον δύναμιν ἀπὸ τῶν μαλακιῶν
ς a \ a “ \ e U 4
ὑμῶν καὶ διψυχιῶν. 3. ὥσπερ γὰρ οἱ πρεσβύτεροι, μηκέτι
3, > / glee 4 a ὅν bi ὃ n > \
ἔχοντες ἐλπίδα TOD ἀνανεῶσαι, οὐδὲν ἄλλο προσδοκῶσιν εἰ μὴ

V. 8. xiii] THE SHEPHERD OF HERMAS. 313

THY κοίμησιν αὐτῶν, οὕτω Kal ὑμεῖς μαλακισθέντες ἀπὸ τῶν
ς \ > \ 9 /
βιωτικῶν πραγμάτων παρεδώκατε ἑαυτοὺς εἰς Tas ἀκηδίας,
Ν > > / e fal \ 7 9 Κ΄ \ K U Z
καὶ οὐκ ἐπερίψατε ἑαυτῶν Tas μερίμνας ἐπὶ τὸν Κύριον
a Ui a “
ἀλλὰ ἐθραύσθη ὑμῶν ἡ διάνοια, καὶ ἐπαλαιώθητε ταῖς λύπαις
eee , 3 3 7 δ. “ἢ “ a
ὑμῶν. 4. Διατί οὖν ἐν καθέδρᾳ ἐκάθητο, ἤθελον γνῶναι,
lal /
κύριε. “Ore πᾶς ἀσθενὴς eis καθέδραν καθέζεται διὰ τὴν
i a ty a ¢€ > “4 a“ /
ἀσθένειαν αὐτοῦ, ἵνα συνκρατηθῇ ἡ ἀσθένεια τοῦ σώματος
“A a i ε U
αὐτοῦ. ἔχεις τὸν τύπον τῆς πρώτης ὁράσεως.
A 3 heh" »
XII. Τῇ δὲ δευτέρᾳ ὁράσει εἶδες αὐτὴν ἑστηκυῖαν καὶ
\ Ν ΕΝ \ ¢. / \ \ /
τὴν. ὄψιν νεωτέραν ἔχουσαν Kal ἱλαρωτέραν Tapa τὸ πρό-
\ / / v
τερον, τὴν δὲ σάρκα Kal Tas τρίχας πρεσβυτέρας. ἄκουε,
“ \ , \ / 5 4 ,ὔ
φησίν, καὶ ταύτην τὴν παραβολήν. 2. ὅταν πρεσβύτερός
\ A / le)
τις, ἤδη ἀφηλπικὼς ἑαυτὸν διὰ τὴν ἀσθένειαν αὐτοῦ καὶ τὴν
᾽ \ \
πτωχότητα, οὐδὲν ἕτερον προσδέχεται εἰ μὴ τὴν ἐσχάτην
a A A. 3 A
ἡμέραν τῆς ζωῆς αὐτοῦ" εἶτα ἐξαίφνης κατελείφθη αὐτῷ
Γι \
κληρονομία, ἀκούσας δὲ ἐξηγέρθη Kal περιχαρὴς γενόμενος
᾽ ἤ ess , Δ} ὦ > > Lo \
ἐνεδύσατο τὴν ἰσχύν, καὶ οὐκέτι ἀνάκειται, ἀλλὰ ἕστηκεν, καὶ
9 lal 4 A \ fa] \ Μ > / 3 \ A
ἀνανεοῦται αὐτοῦ τὸ πνεῦμα TO ἤδη ἐφθαρμένον ἀπὸ τῶν
, ake ’ \ a , 3 Ws ͵
προτέρων αὐτοῦ πράξεων, καὶ οὐκέτι κάθηται, ἀλλὰ ἀνδρί-
SPRY oie ene 7 , \ ᾽ A ¢ a
ζεται" οὕτως καὶ ὑμεῖς, ἀκούσαντες THY ἀποκάλυψιν ἣν ὑμῖν
; e a
ὁ Κύριος ἀπεκάλυψεν. 3. ὅτι ἐσπλαγχνίσθη ἐφ᾽ ὑμᾶς, καὶ
> "ἢ \ 7 « A \ ? / \ /
ἀνενεώσατο Ta πνεύματα ὑμῶν, Kal ἀπέθεσθε τὰς μαλακίας
ee, \ a ROL ἢν Ba t OPS U4 2 A
ὑμῶν, Kal προσῆλθεν ὑμῖν ἰσχυρότης Kal ἐδυναμώθητε ἐν TH
, τς sk ae ΔΗ ὃ > , Be ΔῈ AD ie
πίστει, καὶ ἰδὼν ὁ Κύριος τὴν ἰσχυροποίησιν ὑμῶν ἐχάρη
\ ὃ \ a 25 ἊΝ cA \ > 8 \ n Ud \
καὶ διὰ τοῦτο ἐδήλωσεν ὑμῖν THY οἰκοδομὴν TOD πύργου, Kal
[4 , >\ > 6 ΄ > , 3 e -»
ἕτερα δηλώσει, ἐὰν ἐξ ὅλης καρδίας εἰρηνεύετε ἐν ἑαυτοῖς.
a ε 7
XIII. Τῇ δὲ τρίτῃ ὁράσει εἶδες αὐτὴν νεωτέραν καὶ
καλὴν καὶ ἱλαράν, καὶ καλὴν τὴν μορφὴν αὐτῆς" 2. ὡς ἐὰν
4
γάρ τινι λυπουμένῳ ἔλθῃ ἀγγελία ἀγαθή τις, εὐθὺς ἐπελάθετο
A a >
τῶν προτέρων λυπῶν Kal οὐδὲν ἄλλο προσδέχεται εἰ μὴ τὴν
> / «Ὁ ΝΜ Wad a \ ’ We /
ἀγγελίαν ἣν ἤκουσεν, καὶ ἰσχυροποιεῖται λοιπὸν εἰς TO ἀγαθόν,
\ > “ ? n \ a \ \ \ \ + a
καὶ ἀνανεοῦται αὐτοῦ τὸ πνεῦμα διὰ τὴν χαρὰν ἣν ἔλαβεν
οὕτως καὶ ὑμεῖς ἀνανέωσιν εἰλήφατε τῶν πνευμάτων ὑμῶν

cal 3 /
ἰδόντες ταῦτα τὰ ἀγαθά. 3. Kal ὅτι ἐπὶ συμψελίου εἶδες

cf. Ps. lv.

2
I

2.
Pet. v. 7.

314 THE SHEPHERD OF HERMAS. [V. 3. xiii

͵ > \ ¢ gs ae ͵ ἢ v \
καθημένην, ἰσχυρὰ ἡ θέσις" ὅτι τέσσαρας πόδας ἔχει TO συμ-
ψέλιον καὶ ἰσχυρῶς ἕστηκεν" καὶ γὰρ ὁ κόσμος διὰ τεσσάρων
a Ul A
στοιχείων κρατεῖται. 4. οἱ οὖν μετανοήσαντες ὁλοτελωὸς νέοι
ΝΜ \ / e939 {4 / ‘
ἔσονται καὶ τεθεμελιωμένοι, οἱ ἐξ ὅλης καρδίας μετανοήσαντες.
ἀπέχεις ὁλοτελῆ τὴν ἀποκάλυψιν" μηκέτι μηδὲν αἰτήσεις
περὶ ἀποκαλύψεως, ἐάν τι δὲ δέῃ, ἀποκαχυφθήσεταί σοι.

ἽὍρασις &

Ι. ἣν εἶδον, ἀδελφοί, μετὰ ἡμέρας εἴκοσι τῆς προτέρας
ὁράσεως τῆς γενομένης, εἰς τύπον τῆς θλίψεως τῆς ἐπερχομέ-
yns. 2. ὑπῆγον εἰς ἀγρὸν τῇ ὁδῷ τῇ Καμπανῇ. ἀπὸ τῆς ὁδοῦ

al / 3 \ ¢ \ ὃ δέ 4 dé δὲ € / ε
τῆς δημοσίας ἐστὶν ὡσεὶ στάδια δέκα" ῥᾳδίως δὲ ὁδεύεται ὃ
τόπος. 3. μόνος οὖν περιπατῶν ἀξιῶ τὸν Κύριον ἵνα τὰς
ἀποκαλύψεις καὶ τὰ ὁράματα ἅ μοι ἔδειξεν διὰ τῆς ἁγίας
δ᾿ x / > ~ x ‘ “ ? / i ὃ Ὁ ἈΝ

κκλησίας αὐτοῦ τελειώσῃ, ἵνα με ἰσχυροποιήσῃ καὶ δῷ τὴν
μετάνοιαν τοῖς δούλοις αὐτοῦ τοῖς ἐσκανδαλισμένοις, ἵνα δοξα-
σθῇ τὸ ὄνομα αὐτοῦ τὸ μέγα καὶ ἔνδοξον, ὅτι με ἄξιον ἡγήσατο
τοῦ δεῖξαί μοι τὰ θαυμάσια αὐτοῦ. 4. καὶ δοξάζοντός μου
καὶ εὐχαριστοῦντος αὐτῷ, ὡς ἦχος φωνῆς μοι ἀπεκρίθη" Μὴ
διψυχήσεις, Ἑρμᾶ, ἐν ἐμαυτῷ ἠρξάμην διαλογίζεσθαι καὶ
λέγειν" ᾿Ἔὐχγω τί ἔχω διψυχῆσαι, οὕτω τεθεμελιωμένος ὑπὸ
τοῦ Κυρίου καὶ ἰδὼν ἔνδοξα πράγματα; 5. καὶ προσέβην
μικρόν, ἀδελφοί, καὶ ἰδοὺ βλέπω κονιορτὸν ὡς εἰς τὸν οὐρανόν,

. 3 ἢ 7 δἰ it α- jie ae ἢ ν \
καὶ ἠρξάμην λέγειν ἐν ἑαυτῷ Μήποτε κτήνη ἔρχονται καὶ
κονιορτὸν ἐγείρουσιν; οὕτω yap ἦν ἀπ᾽ ἐμοῦ ὡς ἀπὸ σταδίου.
6. γινομένου μείζονος καὶ μείζονος κονιορτοῦ ὑπενόησα εἶναί
τι θεῖον" μικρὸν ἐξέλαμψεν ὁ ἥλιος, καὶ ἰδοὺ βλέπω θηρίον
μέγιστον ὡσεὶ κῆτός τι, καὶ ἐκ τοῦ στόματος αὐτοῦ ἀκρίδες

‘ 3 , ἣν \ \ / We) Soom ε Ν a
πύριναι ἐξεπορεύοντο. ἦν δὲ τὸ θηρίον τῷ μήκει ὡσεὶ ποδῶν
ἑκατόν, τὴν δὲ κεφαλὴν εἶχεν ὡς κεράμου. 7. καὶ ἠρξάμην

; ἀν ἢ a \ ͵ “ / 2 wee
κλαίειν καὶ ἐρωτᾶν τὸν Κύριον ἵνα με λυτρώσηται ἐξ αὐτοῦ.

\ > / ὃν. 2. ¥ e 3 ’ ~ ἈΝ /
καὶ ἐπανεμνήσθην τοῦ ῥήματος οὗ ἀκηκόειν' Μὴ διψυχήσεις,

4.1.1 τῆς θλίψεως τῆς érepxouévyns|[L,E]; τῶν θλίψεων τῶν ἐπερχομένων A;
usque ad advenientem diem L, (ἕως τῆς ἐπερχομένη5); def. δὲ.

V. 4. ii] THE SHEPHERD OF HERMAS. 315

‘Epud. 8. ἐνδυσάμενος οὖν, ἀδελφοί, τὴν πίστιν τοῦ Kupiou
καὶ μνησθεὶς ὧν ἐδίδαξέν με μεγαλείων, θαρσήσας εἰς τὸ
θηρίον ἐμαυτὸν ἔδωκα. οὕτω δὲ ἤρχετο τὸ θηρίον ῥοίζῳ, ὥστε
δύνασθαι αὐτὸ πόλιν λυμᾶναι. 9. ἔρχομαι ἐγγὺς αὐτοῦ, καὶ
τὸ τηλικοῦτο κῆτος ἐκτείνει ἑαυτὸ χαμαὶ καὶ οὐδὲν εἰ μὴ τὴν
ra 7
γλῶσσαν προέβαλλεν, Kal ὅλως οὐκ ἐκινήθη μέχρις ὅτου
παρῆλθον αὐτό το. εἶχεν δὲ τὸ θηρίον ἐπὶ τῆς κεφαλῆς
χρώματα τέσσαρα" μέλαν, εἶτα πυροειδὲς καὶ αἱματῶδες, εἶτα
χρυσοῦν, εἶτα λευκόν.
II. Μετὰδὲ τὸ παρελθεῖν με τὸ θηρίον καὶ προελθεῖν ὡσεὶ
πόδας τριάκοντα, ἰδοὺ ὑπαντᾷ μοι παρθένος κεκοσμημένη ὡς
3 a > / ¢ > a \ ς ΄
ἐκ νυμφῶνος ἐκπορευομένη, ὅλη ἐν λευκοῖς καὶ ὑποδήμασιν
a / [4 “Ὁ , 3 , Tew c
λευκοῖς, κατακεκαλυμμένη ἕως τοῦ μετώπου, ἐν μίτρᾳ δὲ ἦν ἡ
A /, a ,
κατακάλυψις αὐτῆς" εἶχεν δὲ τὰς τρίχας αὐτῆς λευκάς. 2.
» > ee A / ε / ὅ ξ Ἢ; / b /
ἔγνων ἐγὼ ἐκ τῶν προτέρων ὁραμάτων ὅτι ἡ ᾿Εἰκκλησία ἐστίν,
᾿Ξ , + , ᾽ ἢ , , δ a
καὶ ἱλαρώτερος ἐγενόμην. ἀσπάξεταί με λέγουσα" Χαῖρε
, κν θ ‘ ame ces TAS 9 ὲ Κ la. a
σύ, ἄνθρωπε" καὶ ἐγὼ αὐτὴν ἀντησπασάμην᾽ Kupia, χαῖρε.
3. ἀποκριθεῖσά μοι λέγει. Οὐδέν σοι ἀπήντησεν; λέγω
αὐτῇ" Κυρία, τηλικοῦτο θηρίον, δυνάμενον λαοὺς διαφθεῖραι"
9. \ A ll » / \ A , ᾽ lat
ἀλλὰ τῇ δυνάμει τοῦ Κυρίου καὶ τῇ πολυσπλαγχνίᾳ αὐτοῦ
ἐξέφυγον αὐτός. 4. Καλῶς ἐξέφυγες, φησίν, ὅτι τὴν μέριμνάν εἴ. Ps. lv.
Ἐπὶ τὸν Θεὸν ἐπέ ὶ τὴ δὶ ” yi ὃς
σου ἐπὶ τὸν Θεὸν ἐπέρειψας καὶ τὴν καρδίαν cov ἤνοιξας πρὸς 1 Pet.v. 7.
τὸν Κύριον, πιστεύσας ὅτι δι’ οὐδενὸς δύνῃ σωθῆναι εἰ μὴ διὰ cf. Acts
κι " } ἐνδό ὅν \ A ε , ᾽ , iv. 12.
Tov μεγάλου καὶ ἐνδόξου ὀνόματος. διὰ τοῦτο ὁ Κύριος ἀπέ-

\ x 2 a \ » FA, | a / ” Ld Ν
στείλεν τὸν ἄγγελον αὐτοῦ τὸν ἐπὶ τῶν θηρίων ὄντα, οὗ τὸ
ὄνομά ἐστιν Σεγρί, καὶ ἐνέφραξεν τὸ οτόμὰ ayTOY, INA. ΜΗ σε Daniel

, a 3 , \ \ , vi. 22.
AYMANH. μεγάλην θλῖψιν ἐκπέφευγας διὰ τὴν πίστιν σου, oF Heb.
καὶ ὅτι τηλικοῦτο θηρίον ἰδὼν οὐκ ἐδυψύχησας" 5. ὕπαγε οὖν * 33:
καὶ ἐξήγησαι τοῖς ἐκλεκτοῖς τοῦ Κυρίου τὰ μεγαλεῖα αὐτοῦ,

\ > \ > ae \ θ / a Ul > \ / Lal
καὶ εἰπὲ αὐτοῖς ὅτι TO θηρίον τοῦτο τύπος ἐστὶν θλίψεως τῆς
, A , .. aN 3 ' Η
μελλούσης τῆς μεγάλης" ἐᾶν οὖν προετοιμάσησθε καὶ μετα-
, , ς a
νοήσητε ἐξ ὅλης καρδίας ὑμῶν πρὸς τὸν Κύριον, δυνήσεσθε

ii. 4 Σεγρί] conj. Harris (cf. Dan. vi. 22 WD); Θεγει N*; Θεγρει Nt; Θεγρί
A; ZegriL,; TegeriE; Hegrin L,.

cf. Ps. lv.
22.
r Pet. v. 7.

cf. S. Matt.
ΧΧΥΪ. 243
S. Mark

XivV. 21.

cf. 1 Pet. i.
7.

416 THE SHEPHERD OF HERMAS. [V. 4. ii

> a b] , “Δ ¢ f « A , \ \
ἐκφυγεῖν αὐτήν, ἐὰν ἡ καρδία ὑμῶν γένηται καθαρὰ καὶ
ΕΣ : \ A ‘ n na ¢ / € “ /
ἄμωμος, Kal Tas λοιπὰς τῆς ζωῆς ἡμέρας ὑμῶν δουλεύσητε
A K / “τὰν > / \ “ ς fal ΘΒ \
τῷ Κυρίῳ ἀμέμπτως. ἐπιρίψατε τὰς μερίμνας ὑμῶν ἐπὶ τὸν
’ ’ A
Κύριον, καὶ αὐτὸς κατορθώσει αὐτάς. 6. πιστεύσατε TO
͵ f / ,
Κυρίῳ, of δίψυχοι, ὅτι πάντα δύναται καὶ ἀποστρέφει τὴν
? \ 3 Δι δ 5 a δυλϑ 7 Ud tc a a
ὀργὴν αὐτοῦ ἀφ᾽ ὑμῶν καὶ ἐξαποστέλλει μάστιγας ὑμῖν τοῖς
Ce, | nn 9 / \ a.’
Supvyos. οὐαὶ τοῖς ἀκούσασιν τὰ ῥήματα ταῦτα Kal Trapa-
/ 53 3 n \ ‘ A
κούσασιν᾽ αἱρετώτερον ἦν αὐτοῖς TO μὴ γεννηθῆναι.
> / ᾽ Ν a
III. “Hpwrnca αὐτὴν περὶ τῶν τεσσάρων χρωμάτων ὧν
\ 7 > \ r € 9. τ a? rE
εἶχεν τὸ θηρίον εἰς τὴν κεφαλήν. ἡ δὲ ἀποκριθεῖσά μοι λέγει
/
Πάλιν περίεργος εἶ περὶ τοιούτων tmpayuatov. Nai, φημί,
/ / a /
Kupia’ γνώρισόν μοι TL ἐστιν ταῦτα. 2. “Axove, dno’ τὸ
\ / Φ ε ῇ > 7 3 2 “ \ \
μὲν μέλαν οὗτος ὁ κόσμος ἐστίν, ἐν ᾧ κατοικεῖτε. 3. TO δὲ
δὲ LS 4 ay.) ὅ ὃ aA \ / - ὃ 3 “
πυροειδὲς καὶ αἱματῶδες, ὅτι δεῖ τὸν κόσμον τοῦτον δι᾽ αἵματος
\ 4 ERD \ \ a r . ae | \
καὶ πυρὸς ἀπόλλυσθαι" 4. TO δὲ χρυσοῦν μέρος ὑμεῖς ἐστὲ
ς / / “
οἱ ἐκφυγόντες τὸν κόσμον τοῦτον. ὥσπερ γὰρ τὸ χρυσίον
\ ἴω \ 7
δοκιμάζεται διὰ τοῦ πυρὸς καὶ εὔχρηστον γίνεται, οὕτως Kal
¢ “Ἢ 4 ς Ὁ > « a e 3 /
ὑμεῖς δοκιμάξεσθε [οἱ κατοικοῦντες) ἐν αὑτοῖς. of οὖν μεί-
\ / ee > a ΄ ef
vavtes Kal πυρωθέντες ὑπ᾽ αὐτοῦ καθαρισθήσεσθε. ὥσπερ
\ 7] 3 , \ / ’ a \ £ a
TO χρυσίον ἀποβάλλει THY σκωρίαν αὐτοῦ, οὕτω Kal ὑμεῖς
3 a a Ud \ / \ 4
ἀποβαλεῖτε πᾶσαν λύπην καὶ στενοχωρίαν, καὶ καθαρισθή-
\ ’ “
σεσθε καὶ χρήσιμοι ἔσεσθε εἰς τὴν οἰκοδομὴν τοῦ πύργου.
τὸ δὲ λευκὸν μέρος ὁ αἰὼν ὁ ἐπερχόμενός ἐστιν, ἐν ᾧ -
δ. Ep PROMEVOS V, ἐν ὦ KATOL
͵ ες,» \ A a, ¢ ” \ \
κήσουσιν οἱ ἐκλεκτοὶ τοῦ θεοῦ" ὅτι ἄσπιλοι καὶ καθαροὶ
e € a A
ἔσονται οἱ ἐκλελεγμένοι ὑπὸ τοῦ Θεοῦ εἰς ζωὴν αἰώνιον.
\ s \ / a A ;
6. σὺ οὖν μὴ διαλίπῃς λαλῶν εἰς τὰ ὦτα τῶν ἁγίων. ἔχετε
\ f “Ὁ Ὁ
καὶ τὸν τύπον τῆς θλίψεως τῆς ἐρχομένης μεγάλης. ἐὰν δὲ
ς a / O\ » \
ὑμεῖς θελήσητε, οὐδὲν ἔσται. μνημονεύετε τὰ προγεγραμμένα.
a y δι \ 3 4 ῃ , 2A
7. ταῦτα εἴπασα ἀπῆλθεν, καὶ οὐκ εἶδον eins τόπῳ ἀπήλθεν'
ψόφος yap ἐγένετο᾽ κἀγὼ ἐπεστράφην εἰς τὰ ὀπίσω φοβηθείς,
δοκῶν ὅτι τὸ θηρίον ἔρχεται.

Υ. 5] THE SHEPHERD OF HERMAS. 317

᾿Αποκάλυψις ε΄.

Προσευξαμένου μου ἐν τῷ οἴκῳ καὶ καθίσαντος εἰς τὴν
/ «Ὁ, a ἢ Ψ ay / a
κλίνην εἰσῆλθεν ἀνήρ τις ἔνδοξος TH ὄψει, σχήματι TOLMEVLK®,
περικείμενος δέρμα λευκόν, καὶ πήραν ἔχων ἐπὶ τῶν ὦμων
καὶ ῥάβδον εἰς τὴν χεῖρα. καὶ ἠσπάσατό με, κἀγὼ ἀντησπα-
U > / \ 5 \ , / \ / i
σάμην αὐτόν. 2. καὶ εὐθὺς παρεκάθισέν μοι Kal λέγει μοι
7A tr ς \ cal / > i “ \ a
πεστάλην ὑπὸ TOU σεμνοτάτου ἀγγέλου, iva μετὰ σοῦ
οἰκήσω τὰς λοιπὰς ἡμέρας τῆς ζωῆς σου. 3. ἔδοξα ἐγὼ ὅτι
, > , \ / b A. \ \ / 3
πάρεστιν ἐκπειράζων με, καὶ λέγω αὐτῷ" Σὺ γὰρ τίς εἶ;
ἐγὼ γάρ, φημί, γινώσκω ᾧ παρεδόθην. λέγει μοι Οὐκ ἐπι-
γινώσκεις με; Ov, φημί. ᾿Εγώ, φησίν, eipl ὁ ποιμὴν ᾧ
/ - a a
παρεδόθης. 4. ἔτι λαλοῦντος αὐτοῦ ἠλλοιώθη ἡ ἰδέα αὐτοῦ,
ἸΌΝ Ζ ay “ acim - @ 566 Σ οὐδθὺ
καὶ ἐπέγνων αὐτόν, ὅτι ἐκεῖνος ἦν ᾧ παρεδόθην, καὶ εὐθὺς
συνεχύθην, καὶ φόβος με ἔλαβεν, καὶ ὅλος συνεκόπην ἀπὸ
Τῇ x , ὅ iA 3 a 3 0 ῶ ‘ 3 / ᾿
ἧς λύπης, ὅτι οὕτως αὐτῷ ἀπεκρίθην πονηρῶς καὶ ἀφρόνως.
ε
5. ὁ δὲ ἀποκριθείς μοι λέγει" Μὴ συνχύννου, ἀλλὰ ἰσχυρο-
ποιοῦ ἐν ταῖς ἐντολαῖς μου, αἷς σοι μέλλω ἐντέλλεσθαι.
? , , " “ να, 4 ΄ ,
ἀπεστάλην yap, φησίν, ἵνα ἃ εἶδες πρότερον πάντα σοι πάλιν
ὔ 3 \ \ ’ \ wv c A ͵ A
δείξω, αὐτὰ τὰ κεφάλαια Ta ὄντα ὑμῖν σύμφορα. πρῶτον
ὲ
πάντων τὰς ἐντολάς μου γράψον καὶ Tas παραβολάς" τὰ δὲ
/ / s \ nm
ἕτερα, καθώς σοι δείξω, οὕτως γράψεις" διὰ τοῦτο, φησίν,
ἐντέλλομαί σοι πρῶτον γράψαι τὰς ἐντολὰς καὶ παραβολάς,
ἵνα ὑπὸ χεῖρα ἀναγινώσκῃς αὐτὰς καὶ δυνηθῇς φυλάξαι αὐτάς.
6. ἔγραψα οὖν τὰς ἐντολὰς καὶ παραβολάς, καθὼς ἐνετείλατό
ΝᾺ => > , > \ / \ > > a
μοι. 7. ἐὰν οὖν ἀκούσαντες αὐτὰς φυλάξητε καὶ ἐν αὐταῖς
A ‘ » } -
πορευθῆτε καὶ ἐργάσησθε αὐτὰς ἐν καθαρᾷ καρδίᾳ ἀπο-
, a ld an
λήμψεσθε ἀπὸ τοῦ Κυρίου dca ἐπηγγείλατο ὑμῖν" ἐὰν δὲ
ἀκούσαντες μὴ μετανοήσητε, GAN ἔτι προσθῆτε ταῖς ἁμαρ-
τίαις ὑμῶν, ἀπολήμψεσθε παρὰ τοῦ Κυρίου τὰ ἐναντία.
ταῦτά μοι πάντα οὕτως γράψαι ὁ ποιμὴν ἐνετείλατο, ὁ ἄγγε-
λος τῆς μετανοίας.

318 THE SHEPHERD OF HERMAS. [M. 1

"EvtToAn a.

Πρῶτον πάντων πίστευσον ὅτι els ἐστὶν ὁ Θεός, ὁ Ta
πάντα κτίσας καὶ καταρτίσας, καὶ ποιήσας ἐκ τοῦ μὴ ὄντος
εἰς τὸ εἶναι τὰ πάντα, καὶ πάντα χωρῶν, μόνος δὲ ἀχώρητος
ὦν. 2. πίστευσον οὖν αὐτῷ καὶ φοβήθητι αὐτόν, φοβηθεὶς δὲ
ἐγκράτευσαι. ταῦτα φύλασσε καὶ ἀποβαλεῖς πᾶσαν πονηρίαν
ἀπὸ σεαυτοῦ καὶ ἐνδύσῃ πᾶσαν ἀρετὴν δικαιοσύνης καὶ ζήση

A “ x\ / \ 3 \
τῷ θεῷ, ἐὰν φυλάξῃς τὴν ἐντολὴν ταύτην.

Ἔντολὴ β΄.
Λέγει μοι ᾿Απλότητα ἔχε καὶ ἄκακος γίνου καὶ ἔσῃ ὦ
εἐγέν μ η χ Y ἢ ὡς
τὰ νήπια τὰ μὴ γινώσκοντα τὴν πονηρίαν τὴν ἀπολλύουσαν
τὴν ζωὴν τῶν ἀνθρώπων. 2. πρῶτον μὲν μηδενὸς καταλάλει,
δὲ ς δέ bd la) ξ > de / \ Me™ a ΠῚ
μηδὲ ἡδέως ἄκουε καταλαλοῦντος" εἰ δὲ μή, Kal ov ὁ ἀκούων
ἔνοχος ἔσῃ τῆς ἁμαρτίας τοῦ καταλαλοῦντος, ἐὰν πιστεύσης
a a ae ’ ; r , \ \ \ > \
τῇ καταλαλίᾳ ἡ ἂν ἀκούσῃς" πιστεύσας yap Kal σὺ αὐτὸς
Ψ \ a 3 a ef ? ” ΝΜ Aa
ἕξεις κατὰ Tod ἀδελφοῦ gov. οὕτως οὖν ἔνοχος ἔσῃ τῆς
ἁμαρτίας τοῦ καταλαλοῦντος. 3. πονηρὰ ἡ καταλαλία, ἀκα-
τάστατον δαιμόνιόν ἐστιν, μηδέποτε εἰρηνεῦον, ἀλλὰ πάντοτε
5» a“ ᾽ 4 3 > ᾽ a“ A ’
ἐν διχοστασίαις κατοικοῦν. ἀπέχου οὖν ἀπ᾽ αὐτοῦ, καὶ εὐθη-
’ Ul Ψ \ , ΝΜ \ \ /
νίαν πάντοτε ἕξεις μετὰ πάντων. 4. ἔνδυσαι δὲ THY σεμνό-
᾽ 2 ἡδὲ / U b] / bd \ /
THTA, ἐν ἢ OVOEY TWPOTKOMpa ἐστιν πονηρὸν, ἀλλὰ TravTa
ς \ \ & / b) f » Wage. , ee a ,
ὁμαλὰ καὶ χαρά. ἐργάζου τὸ ἀγαθόν, καὶ ἐκ τῶν κόπων σου,
Ma a
ὧν ὁ Θεὸς δίδωσίν σοι, πᾶσιν ὑστερουμένοις δίδου ἁπλῶς, μὴ
δισταζων τίνι Sas ἢ τίνει μὴ δῷς. πᾶσιν δίδου" πᾶσ. ip ὁ
bs ἢ τίνι μὴ δῷς. Ww γὰρ
Θεὸς δίδοσθαι θέλει ἐκ τῶν ἰδίων δωρημάτων. 5. οἱ οὖν λαμ-
βάνοντες ἀποδώσουσιν λόγον τῷ Θεῷ, διατί ἔλαβον καὶ εἰς
τί οἱ μὲν γὰρ λαμβάνοντες θλιβόμενοι οὐ δικασθήσονται, οἱ
δὲ ἐν ὑποκρίσει λαμβάνοντες τίσουσιν δίκην. 6. ὁ οὖν διδοὺς
a“ A “Ὁ
ἀθῷός ἐστιν ὡς γὰρ ἔλαβεν παρὰ τοῦ Κυρίου τὴν διακονίαν
7 ¢€ a 3 \ ae, \ / , a a A
τελέσαι, ἁπλῶς αὐτὴν ἐτέλεσεν, μηθὲν διακρίνων τίνι δῷ ἢ μὴ
δῷ. ἐγένετο οὖν ἡ διακονία αὕτη ἁπλῶς τελεσθεῖσα ἔνδοξος

ς ? 7 ς a lal al
παρὰ τῷ Θεῷ. ὁ οὖν οὕτως ἁπλῶς διακονῶν TO Θεῷ ζήσεται.

M. 3] THE SHEPHERD OF HERMAS. 319

/ ef 7
7. φύλασσε οὖν THY ἐντολὴν ταύτην, ὥς σοι λελάληκα, ἵνα ἡ
a / a
μετάνοιά σου Kal τοῦ οἴκου σου ἐν ἁπλότητι εὑρεθῇ, καὶ ἡ
/ \ Ras 3 /
καρδία [σου] καθαρὰ καὶ ἀμίαντος.
"EvtoAn γ΄.
Πάλιν μοι λέγει᾽ ᾿Αλήθειαν ἀγάπα, καὶ πᾶσα ἀλήθεια ἐκ
a / / b 4 “ \ a a ¢ \
τοῦ στόματός σου ἐκπορευέσθω, ἵνα τὸ πνεῦμα, ὃ ὁ Θεὸς
κατῴκισεν ἐν τῇ σαρκὶ ταύτῃ, ἀληθὲς εὑρεθῇ παρὰ πᾶσιν
> t \ “ / ς / Le \
ἀνθρώποις, καὶ οὕτως δοξασθήσεται ὁ Κύριος ὁ ἐν σοὶ κατοι-
Lal ed ς / > Ν > \ ee; \ " \ >
κῶν" ὅτι ὁ Κύριος ἀληθινὸς ἐν παντὶ ῥήματι, καὶ οὐδὲν παρ
αὐτῷ ψεῦδος" 2. οἱ οὖν ψευδόμενοι ἀθετοῦσι τὸν Κύριον καὶ
γίνονται ἀποστερηταὶ τοῦ Κυρίου, μὴ παραδιδόντες αὐτῷ τὴν
, «Ὁ ».- 4 \ ᾽ ᾽ al a
παρακαταθήκην nv ἔλαβον. ἔλαβον yap παρ᾽ αὐτοῦ πνεῦμα
by a ".Ν \ > / αν, \ 3
ἄψευστον. τοῦτο ἐὰν ψευδὲς ἀποδώσωσιν, ἐμίαναν τὴν ἐντο-
\ = / 2.27 3 7] A 3
λὴν τοῦ Κυρίου καὶ ἐγένοντο ἀποστερηταί. 3. ταῦτα οὖν
ἀκούσας ἐγὼ ἔκλαυσα λίαν. ἰδὼν δέ με κλαίοντα λέγει" Τί
κλαίεις; Ὅτι, φημί, κύριε, οὐκ οἶδα εἰ δύναμαι σωθῆναι.
γὼ." / f a a a
Διατί; φησίν. Οὐδέπω yap, φημί, κύριε, ἐν τῇ ἐμῇ ζωῇ
ἀληθὲς ἐλάλησα ῥῆμα, ἀλλὰ πάντοτε πανοῦργος ἔζησα μετὰ
πάντων, καὶ τὸ Ψεῦδός μου ἀληθὲς ἐπέδειξα παρὰ πᾶσιν
ἀνθρώποις" καὶ οὐδέποτέ μοι οὐδεὶς ἀντεῖπεν, ἀλλ᾽ ἐπιστεύθη
a x 4 A ed / U ὃ ζῇ a
τῷ λόγῳ μου. πῶς οὖν, φημί, κύριε, δύναμαι ζῆσαι. ταῦτα
\ ; a \ a a
πράξας; 4. Σὺ μέν, φησί, καλῶς καὶ ἀληθῶς φρονεῖς" ἔδει
lal A >. 7
yap σε ὡς Θεοῦ δοῦλον ἐν ἀληθείᾳ πορεύεσθαι καὶ πονηρὰν
\ »Ἅ A > 6 \ a
συνείδησιν μετὰ τοῦ πνεύματος τῆς ἀληθείας μὴ κατοικεῖν,
\ , > “ a ’ a A \ ᾽ a
μηδὲ λύπην ἐπάγειν τῷ πνεύματι TO σεμνῷ καὶ ἀληθεῖ.
4 A
Οὐδέποτε, φημί, κύριε, τοιαῦτα ῥήματα ἀκριβῶς ἤκουσα.
5. Νῦν οὖν, φησίν, ἀκούεις" φύλασσε αὐτά, ἵνα καὶ τὰ πρό-
τ , , 3 a / ,
τερον ἃ ἐλάλησας ψεύδη ἐν ταῖς πραγματείαις σου, τούτων
εὑρεθέντων ἀληθινῶν, κἀκεῖνα πιστὰ γένηται" δύναται γὰρ
2. 7 τὴν ἐντολὴν ταύτην] conj. Gebhardt in marg. [L,L,E]; τὰς ἐντόλας
ταύτας A. ἡ καρδία σου] conj. Hilgenfeld [L,L,.]; ἀκακία A; om. E; def. &.
3. 1 κατῴκισεν] conj. Gebhardt [L,L,E] Ant.; “τωκησε &; κατῴκη-

σεν A. 3 εἰ δύναμαι] [L,L,E]; οὐδὲν ἀγαθόν A; def. δὲ, ἔζησα) conj.
Gebhardt in marg. [L,L,E]; ἐλάλησα A; def. δὲ,

cf. James
i, 27.

cf. τ John
ii. 27.

cf. S. Matt.
xix. 9.

320 THE SHEPHERD OF HERMAS. [M. 3

᾿] lad \ / θ ὟΝ ἴω Ho \ Ψ \ aA

κἀκεῖνα πιστὰ γενέσθαι. ἐὰν ταῦτα φυλάξης καὶ ἀπὸ τοῦ
lol A \

νῦν πᾶσαν ἀλήθειαν λαλήσῃς, δυνήσῃ σεαυτῷ ζωὴν περι-

ε \

ποιήσασθαι. καὶ ὃς av ἀκούσῃ THY ἐντολὴν ταύτην Kal

>’ lal U , fal a
ἀπέχηται τοῦ πονηροτάτου Ψεύσματος, ζήσεται TO Θεῷ.

Ἔντολὴ ὃ΄.

I. ᾿Εντέλλομαί σοι, φησίν, φυλάσσειν τὴν ἁγνείαν καὶ
aD / os "Ἃ, N dé \ \ ν᾿ ’
μὴ ἀναβαινέτω σου ἐπὶ τὴν καρδίαν περὶ γυναικὸς ἀλλοτρίας
ἢ περὶ πορνείας τινὸς ἢ περὶ τοιούτων τινῶν ὁμοιωμάτων
πονηρῶν. τοῦτο γὰρ ποιῶν μεγάλην ἁμαρτίαν ἐργάξῃ. “τῆς

/
δὲ σῆς μνημονεύων πάντοτε γυναικὸς οὐδέποτε διαμαρτήσεις.
7% ‘ “ ε 3 / fale, \ \ ‘4 b] A
2. ἐὰν yap αὕτη ἡ ἐνθύμησις ἐπὶ [τὴν] καρδίαν cov ἀναβῇ,
\
διαμαρτήσεις, Kal ἐὰν ἕτερα οὕτως πονηρά, ἁμαρτίαν ἐργάξῃ"
ς \ 9 θ cA Θ ἴω ὃ « / / > 7 Ὁ ba!
ἡ yap ἐνθύμησις αὕτη Θεοῦ δούλῳ ἁμαρτία μεγάλη ἐστίν" ἐὰν
\ a
δέ Tis ἐργάσηται TO ἔργον τὸ πονηρὸν τοῦτο, θάνατον ἑαυτῷ
7 Ss Ae 3 7 > \ lel > f
κατεργάζεται. 3. βλέπε οὖν ov" ἀπέχου ἀπὸ τῆς ἐνθυμήσεως
Mat \ t Ae KAD , OP Uh ee
ταύτης" ὅπου yap σεμνότης κατοικεῖ, ἐκεῖ ἀνομία οὐκ ὀφείλει
’ a.
ἀναβαίνειν ἐπὶ καρδίαν ἀνδρὸς Sixalov. 4. λέγω αὐτῷ"
/ 4 / a
Κύριε, ἐπίτρεψόν pot ὀλίγα ἐπερωτῆσαί σε. Λέγε, φησίν.
7 -“ :
Κύριε, φημί, εἰ γυναῖκα ἔχων τις πιστὴν ἐν Kupi [καὶ] ταύτην
εὕρῃ ἐν μοιχείᾳ τινί, ἄρα ἁμαρτάνει ὁ ἀνὴρ συνζῶν μετ᾽
95. κα ” ὅν. eee , , ᾽ ε ; ARS \
αὐτῆς; 5. "Ayps τῆς ἀγνοίας, φησίν, οὐχ ἁμαρτάνει" ἐὰν δὲ
3 ἃ ε
γνῷ ὁ ἀνὴρ τὴν ἁμαρτίαν αὐτῆς, καὶ μὴ μετανοήσῃ ἡ γυνή,
ZAX > / a / ᾽ [4] \ i e > \ 3 > “Ὁ
ἀλλ᾽ ἐπιμένῃ τῇ πορνείᾳ αὐτῆς, καὶ συνζῇ ὁ ἀνὴρ μετ᾽ αὐτῆς,
/ ε 7, a a
ἔνοχος γίνεται τῆς ἁμαρτίας αὐτῆς Kal κοινωνὸς τῆς μοιχείας
3) A ͵ 4 / “ , ev te 9 ΣΝ > /
αὐτῆς. 6. Τί οὖν, φημί, κύριε, ποιήσῃ ὃ ἀνήρ, ἐᾶν ἐπιμείνῃ
Sale , ς ὙΠῸ ΨΥ GPE , rs \ ©
τῷ πάθει τούτῳ ἡ γυνή; πολυσάτω, φησίν, αὐτήν, καὶ ὁ
FN 9.2 97-48 A / PRP ge τὶς se t \ a e 7
ἀνὴρ ἐφ᾽ ἑαυτῷ μενέτω" ἐὰν δὲ ἀπολύσας THY γυναῖκα ἑτέραν
/ \ ep a 3 \ > 7 , \
yapnon, καὶ αὐτὸς μουχᾶται. 7. ‘Kay οὖν, φημί, κύριε, μετὰ
τι tal \ a t ¢ \ \ t
TO ἀπολυθῆναι THY γυναῖκα μετανοήσῃ [ἡ γυνὴ] καὶ θελήσῃ
> % \ ς Lal + e / ᾽ /
ἐπὶ τὸν ἑαυτῆς ἄνδρα ὑποστρέψαι, ov παραδεχθήσεται; 8.
/ /
Καὶ μήν, φησίν, ἐὰν μὴ παραδέξηται αὐτὴν ὁ ἀνήρ, ἁμαρτάνει
\ / ς 7 e mS a bl \ ὃ a
καὶ μεγάλην apapTiay ἑαυτῷ ἐπισπᾶται, ἀλλὰ O€l παρα-

8. 5 ἀπέχηται] conj. Hilgenfeld; "χη" NS; ἀφέξηται A; dub. L,L,E.

M. 4. ii] THE SHEPHERD OF HERMAS. 321

A \ ¢ ἢ \ n Η ἀρ ge ed \ gy,
δεχθῆναι τὸν ἡμαρτηκότα Kal μετανοοῦντα᾽ μὴ ἐπὶ πολὺ δέ
a \ ὃ / n a U δὰ 5 , ὃ \ \ /
τοῖς yap δούλοις τοῦ Θεοῦ μετάνοιά ἐστιν pia. δια THY μετά-
5 9 + , A ae See “ ς a Tet
νοιαν οὖν οὐκ ὀφείλει γαμεῖν ὁ ἀνήρ. αὕτη ἡ πρᾶξις ἐπὶ
> a / / /
γυναικὶ καὶ ἀνδρὶ κεῖται. 9. οὐ μόνον, φησί, μοιχεία ἐστίν,
δι" ἢ \ U 3 nw / 3 \ Via x ΣΕ Ὁ ῇ
ἐὰν τις τὴν σάρκα αὐτοῦ μιάνῃ, αλλα καὶ ὃς ἂν τὰ ὁμοιώματα
val n \ lal /
ποιῇ τοῖς ἔθνεσιν, μοιχῶται. ὥστε Kal ἐν τοῖς τοιούτοις
Ι an / ’ 3 3 nw
ἔργοις ἐὰν ἐμμένῃ τις καὶ μὴ μετανοῇ, ἀπέχου aT αὐτοῦ Kal
\ “Ὁ 3 A. > \ , \ ‘ / 0 lel ς 7
μὴ συνζῆθι αὐτῷ εἰ δὲ μή, καὶ σὺ μέτοχος εἶ τῆς ἁμαρτίας
fal Cc a 5 ς a ,
αὐτοῦ. το. διὰ τοῦτο προσετάγη ὑμῖν ἐφ᾽ ἑαυτοῖς μένειν,
an /
εἴτε ἀνὴρ εἴτε γυνή" δύναται yap ἐν τοῖς τοιούτοις μετάνοια
\ 7 7
εἶναι. τι. ἐγὼ οὖν, φησίν, ov δίδωμι ἀφορμὴν iva αὕτη ἡ
nr ¢/ A 5 > \ / ς ,
πρᾶξις οὕτως συντελῆται, AANA εἰς TO μηκέτι ἁμαρτάνειν
Ν ¢ , \ A 7 J >
τὸν ἡμαρτηκότα. περὶ δὲ τῆς προτέρας ἁμαρτίας αὐτοῦ
aA > \ “
ἔστιν ὁ δυνάμενος ἴασιν δοῦναι" αὐτὸς γάρ ἐστιν ὁ ἔχων
/
πάντων τὴν ἐξουσίαν.

11. ᾿Ηρώτησα αὐτὸν πάλιν λέγων" ᾿Επεὶ ὁ Κύριος ἀξιόν

7 3 a 3
με ἡγήσατο ἵνα pet ἐμοῦ πάντοτε κατοικῇς, ὀλίγα μου

ee μὴ 3 Cy ee \ > / 2Q7 Ἐν ῇ
ῥήματα ἔτι ἀνασχοῦ, ἐπεὶ οὐ συνίω οὐδέν, καὶ ἡ καρδία pov
\ .
πεπώρωται ἀπὸ τῶν προτέρων μου πράξεων" συνέτισόν με,

4 7 ,
ὅτι λίαν ἄφρων εἰμὶ Kal ὅλως οὐθὲν vow. 2. ἀποκριθείς μοι
/ > , / A ,
λέγει" ᾿Εγώ, φησίν, ἐπὶ τῆς μετανοίας εἰμὶ καὶ πᾶσιν τοῖς
a , ͵ ᾿ ᾽ a 7, 2 \
μετανοοῦσιν σύνεσιν δίδωμι. ἢ οὐ δοκεῖ σοι, φησίν, αὐτὸ
rn / s \
τοῦτο TO μετανοῆσαι σύνεσιν εἶναι; TO μετανοῆσαι, φησί,
, pots D ῃ \ ¢ 3 4 ς ςε ’ “
σύνεσίς ἐστιν μεγάλη. συνίει γὰρ [ὁ ἀνὴρ] ὁ ἁμαρτήσας ὅτι
\ \ ΝΜ A ’
πεποίηκεν TO πονηρὸν ἔμπροσθεν τοῦ Κυρίου, καὶ ἀναβαίνει
\ / ’ [ὦ La] e\ ΝΜ
ἐπὶ τὴν καρδίαν αὐτοῦ ἡ πρᾶξις ἣν ἔπραξεν, καὶ μετανοεῖ καὶ
\ / 3 \ 3 A
οὐκέτι ἐργάζεται TO πονηρόν, ἀλλὰ TO ἀγαθὸν πολυτελῶς
Ν ~ \ ς A \
ἐργάζεται, καὶ ταπεινοῖ τὴν ἑαυτοῦ ψυχὴν καὶ βασανίζει, ὅτι
A / s “ ¢ / / sé 3 /
ἥμαρτεν. βλέπεις οὖν ὅτι ἡ μετάνοια σύνεσίς ἐστιν μεγάλη.
a = 7ὔ , a
3. Διὰ τοῦτο οὖν, φημί, κύριε, ἐξακριβάξζομαι παρὰ σοῦ
/ ῷ . ae ¢ , a a
πάντα᾽ πρῶτον μὲν OTL ἁμαρτωλός εἶμι, εἶτα ἀγνοῶ ποῖα

Μ 2 , / 4 7ὔ ee | Gs, 6 7
ἔργα ἐργαζόμενος ζήσομαι, OTL πολλαί μου εἰσὶν αἱ ἁμαρτίαι

ii. 3 εἶτα ἀγνοῶ] conj. Harmer [L,]; wa γνῷ AL,; scio E; def. ἐξ,
AP, FATH. 21

322 THE SHEPHERD OF HERMAS. [M. 4. ii

\
καὶ ποικίλαι. 4. Ζήσῃ, φησίν, ἐὰν τὰς ἐντολάς μου φυλάξης
a a “A x
καὶ πορευθῇς ἐν αὐταῖς" καὶ ὃς ἂν ἀκούσας τὰς ἐντολὰς
ταύτας φυλάξῃ, ζήσεται τῷ Θεῷ
/ / A
III. “Ere, φημί, κύριε, προσθήσω τοῦ ἐπερωτῆσαι.
/
Λέγε, φησίν: ᾿Ἦκουσα, φημί, κύριε, παρά τινων διδασκάλων,
{4 δι ΟΥ̓ / > » > be: / [4 3 ef /
ὅτι ἑτέρα μετάνοια οὐκ ἔστιν εἰ μὴ ἐκείνη, ὅτε eis ὕδωρ κατέ-
¢ a a a
βημεν καὶ ἐλάβομεν ἄφεσιν ἁμαρτιῶν ἡμῶν τῶν προτέρων.
2. λέγει wor’ Καλῶς ἤκουσας" οὕτω γὰρ ἔχει. ἔδει γὰρ τὸν
’ v e al / ¢ / 5 ν᾿. ε
εἰληφότα ἄφεσιν ἁμαρτιῶν μηκέτι ἁμαρτάνειν, ἀλλ᾽ ἐν ἁγνείᾳ
al " \ \ “ 2 , \ a / id
κατοικεῖν. 3. ἐπεὶ δὲ πάντα ἐξακριβάξῃ, καὶ τοῦτό σοὶ δη-
x , \ ὃ ὃ \ > \ lal Err / A “ fal
wow, μὴ διδοὺς ἀφορμὴν τοῖς μέλλουσι πιστεύειν ἢ τοῖς νῦν
πιστεύσασιν εἰς τὸν Κύριον. οἱ γὰρ νῦν πιστεύσαντες ἢ μέλ-
λοντες πιστεύειν μετάνοιαν ἁμαρτιῶν οὐκ ἔχουσιν, ἄφεσιν δὲ
Ὁ ς a a
ἔχουσι τῶν προτέρων ἁμαρτιῶν αὐτῶν. 4. τοῖς οὖν κληθεῖσι
- ε
πρὸ τούτων τῶν ἡμερῶν ἔθηκεν ὁ Κύριος μετάνοιαν. καρδιο-
\ ς el
γνώστης yap ὧν ὁ Κύριος, καὶ πάντα προγινώσκων, ἔγνω τὴν
a . a
ἀσθένειαν τῶν ανθρώπων Kal THY πολυπλοκίαν τοῦ διαβόλου,
» Ἦν a a a
ὅτι ποιήσει TL κακὸν τοῖς δούλοις τοῦ Θεοῦ καὶ πονηρεύσεται
γ
εἰς αὐτούς" 5. πολυεύσπλαγχνος οὖν ὧν ὁ Κύριος ἐσπλαγ-
3 a)
χνίσθη ἐπὶ τὴν ποίησιν αὐτοῦ καὶ ἔθηκεν τὴν μετάνοιαν
U A AP WAS) oe / a / ΄ 2N7
ταύτην, Kal ἐμοὶ ἡ ἐξουσία τῆς μετανοίας ταύτης ἐδόθη. 6.
; . -
ἀλλὰ ἐγώ σοι λέγω, φησί: μετὰ τὴν κλῆσιν ἐκείνην τὴν μεγά-
Anv καὶ σεμνὴν ἐάν τις ἐκπειρασθεὶς ὑπὸ τοῦ διαβόλου auap-
\ ς a
THON, μίαν μετάνοιαν ἔχει. ἐὰν δὲ ὑπὸ χεῖρα ἁμαρτάνῃ καὶ
μετανοήσῃ, ἀσύμφορόν ἐστι τῷ ἀνθρώπῳ τῷ τοιούτῳ᾽ δυσκό-
\ / ‘ 3 Ἀν Δ ΚΒ / a \
Los yap ζήσεται. 7. λέγω αὐτῷ" ᾿Εζωοποιήθην ταῦτα παρὰ
a3 / “ > ἜΠΗ 25 \ ὅ 2\ 7
σοῦ ἀκούσας οὕτως ἀκριβῶς" οἶδα γὰρ ὅτι, ἐὰν μηκέτι προσ-
, a e 7 fal “ = , \
θήσω ταῖς ἁμαρτίαις pov, σωθήσομαι. Σωθήσῃ, φησί, καὶ
πάντες ὅσοι ἐὰν ταῦτα ποιήσωσιν.
IV. ἪἨἪρωτησα αὐτὸν πάλιν λέγων: Κύριε, ἐπεὶ ἅπαξ
4. iii. 3 μετάνοιαν ἁμαρτιῶν] [L,E]; μεγάλην ἁμαρτίαν A; al. L,; def. δὲ,
6 φησί] & finally breaks off in the middle of this word. ᾿ς K\jow] L, LE;
pref. πνεύματος A. μετανοήσῃ] L,L,E; pref. ov A. τῷ τοιούτῳ] Conj.

Hilgenfeld [L,L,E]; τὸ τοιοῦτον A. iv. 1 κύριε] conj. Hilgenfeld [L,L,E];
καὶ A.

Μ. 5.7 |THE SHEPHERD OF HERMAS. 323

a / / / > 4
ἀνέχῃ μου, ἔτι μοι καὶ τοῦτο δήλωσον. Λέγε, φησίν. Eav
Leet 4 a \ /
γυνή, φημί, κύριε, ἢ πάλιν ἀνήρ τις κοιμηθῇ, καὶ γαμήσῃ τις
“᾿ ε a ᾽ ε U
ἐξ αὐτῶν, μήτι ἁμαρτάνει ὁ γαμῶν; 2. Οὐχ apaprave.,
a / / e “Ὁ \
φησίν᾽ ἐὰν δὲ ἐφ᾽ ἑαυτῷ μείνῃ τις, περισσοτέραν ἑαυτῷ τιμὴν
a , \ \
καὶ μεγάλην δόξαν περιποιεῖται πρὸς τὸν Κύριον' ἐὰν δὲ καὶ
/ > \ € / \ \
yaunon, οὐχ ἁμαρτάνει. 3. τήρει οὖν τὴν ἁγνείαν καὶ THY
/ \ , “ Θ Lal a f ι “ x Xo \
σεμνότητα, καὶ ζήσῃ τῷ Θεῷ. ταῦτά σοι ὅσα λαλῶ Kai
aA ν᾽ a a Φ εκ" Φ U
μέλλω λαλεῖν, φύλασσε ἀπὸ τοῦ νῦν, ἀφ᾽ ἧς μοι παρεδόθης
7 a /
ἡμέρας, καὶ εἰς τὸν οἶκόν Gov κατοικήσω. 4. τοῖς δὲ προτέ-
ΝΜ
ροις σου παραπτώμασιν ἄφεσις ἔσται, ἐὰν τὰς ἐντολάς μου
φυλάξης" καὶ πᾶσι δὲ ἄφεσις ἔσται, ἐὰν τὰς ἐντολάς μου

Ul , \ a > a ¢ / ,
ταύτας φυλάξωσι καὶ πορευθῶσι

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