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ΔΙΔΑΧΗ
ΤΩΝ ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ.
Teaching
of
The Twelve Apostles.
Recently discovered and published by Philotheos
Bryennios, Metropolitan of Nicomedia.
Edited with a Translation, Introduction
and Notes,
by
Roswell D. Hitchcock
and
Francis Brown,
Professor in Union theological Seminary, New York.
New York:
Charles Scribner's Sons.
1884.
Introduction
In 1875 Philotheos Bryennois, then Metropolitan of Serrae (now Serres), in ancient Mesopotamia, published the two Epistles of Clement of Rome, from a manuscript discovered by him in the Library of the Most Holy Sepulchre in Fanar of Constantinople. The last six chapters (60-65) of the First Epistle, and the last eight sections (13-20) of the so-called Second Epistle, had never been published before. The date of the manuscript is 1056 a.d. As described by the finder, “it is an octavo volume, written on iii parchment, in cursive characters, and consists of 120 leaves.” First comes Chrysostom’ Synopsis of the Books of the Old and New Testament; then the Epistle of Barnabas; then the two Epistles of Clement; then the Teaching of the Twelve Apostles; then the Epistle of Mary of Cassobelae to Ignatius; followed by eight Epistles of Ignatius (the current seven, besides one to the Virgin Mary).
In 1875, Philotheos Bryennois, who was then the Metropolitan of Serrae (now Serres) in ancient Mesopotamia, published the two Epistles of Clement of Rome from a manuscript he found in the Library of the Most Holy Sepulchre in Fanar, Constantinople. The last six chapters (60-65) of the First Epistle and the last eight sections (13-20) of the so-called Second Epistle had never been published before. The manuscript dates back to 1056 A.D. The finder described it as “an octavo volume, written on iii parchment, in cursive characters, and consisting of 120 leaves.” It includes Chrysostom’s Synopsis of the Books of the Old and New Testament, followed by the Epistle of Barnabas, then the two Epistles of Clement, then the Teaching of the Twelve Apostles, then the Epistle of Mary of Cassobelae to Ignatius, and lastly, eight Epistles of Ignatius (the current seven plus one to the Virgin Mary).
The “Teaching of the Twelve Apostles,” Διδαχὴ τῶν δώδεκα Ἀποστόλων, occupies leaves 76-80 of the manuscript. It now seems strange to us that the document thus announced attracted so little attention. This same Bryennious, now Metropolitan of Nicomedia, in Asia Minor, has again surprised the literary world by publishing, with an abundance of learned illustration, this long-lost document. It is printed in Constantinople, and the date of publication is 1883. The genuineness of the document can hardly be doubted. It is cited by Clement of Alexandria in his First Stroma; by Eusebius, ivwho speaks of it (Hist. iii. 25) as τῶν Ἀποστόλων αἱ λεγόμεναι διδαχαί; and by Athanasius in his 39th Festal Epistle. Bickell and Gebhardt had recently argued that there must have been some such document underlying both the Seventh Book of the Apostolic Constitutions and the Apostolic Epitome. In 1882 Kravutzky undertook, from these sources, to recover and reconstruct the embedded earlier and simpler document; and with a success of the most pronounced and brilliant character, as now tested by the work just published.
The “Teaching of the Twelve Apostles,” Διδαχὴ τῶν δώδεκα Ἀποστόλων, is found on pages 76-80 of the manuscript. It seems odd to us now that this document received so little attention when it was first announced. This same Bryennious, now the Metropolitan of Nicomedia in Asia Minor, has once again surprised the literary world by publishing this long-lost document, complete with extensive scholarly commentary. It was printed in Constantinople, and the publication date is 1883. The authenticity of the document is hardly questionable. It is referenced by Clement of Alexandria in his First Stroma; by Eusebius, ivwho refers to it (Hist. iii. 25) as τῶν Ἀποστόλων αἱ λεγόμεναι διδαχαί; and by Athanasius in his 39th Festal Epistle. Bickell and Gebhardt recently argued that there must have been some document like this underlying both the Seventh Book of the Apostolic Constitutions and the Apostolic Epitome. In 1882, Kravutzky set out to recover and reconstruct the original, earlier, and simpler document from these sources, achieving remarkable success, as now demonstrated by the work just published.
This document belongs undoubtedly to the second century; possibly as far back as 120 a.d., hardly later than 160 a.d. The whole tone of it is archaic. It contradicts nothing belonging to that age; corroborates some things which may henceforth be more strongly emphasized; and adds some things for which we may well be very profoundly grateful.
This document definitely dates back to the second century; it could be as early as 120 A.D. and probably no later than 160 A.D. The overall style is old-fashioned. It doesn’t contradict anything from that time; it supports some ideas that may now be emphasized more strongly and introduces some aspects we should be very thankful for.
The present editors are happy to be able to put this “Teaching of the Twelve Apostles,” so vpromptly before the American public. The text has been carefully edited. The translation will be found to be studiously literal. A few notes have been added, which, it is hoped, may be of service both to the students and to general readers.
The current editors are pleased to present this “Teaching of the Twelve Apostles” to the American public so quickly. The text has been meticulously edited. The translation is very literal. A few notes have been added, which we hope will be helpful to both students and general readers.
Roswell D. Hitchcock.
Francis Brown.
Roswell D. Hitchcock.
Francis Brown.
Union Theological Seminary,
New York City, March 20, 1884
Union Theological Seminary,
New York City, March 20, 1884
ΔΙΔΑΧΗ
ΤΩΝ ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ.
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ΔΙΔΑΧΗ Teaching of the Twelve Apostles. 1Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς
1Teaching of the Lord through the twelve apostles to the nations.
Ὁδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία θανά- There are two paths, one of life and one of death, with a great difference between the two paths.
35 Δευτέρα δὲ έντολὴ τῆς διδαχῆς Οὐ φονεύσεις, 35 On Monday, the commandment of teaching is: You shall not murder,
50Τέκνον μου, φεῦγε ἀπὸ παντὸς πονηροῦ καὶ 50My child, stay away from all evil and anything that resembles it. Don’t let anger take hold of you; anger leads to murder. Don’t be envious, argumentative, or easily provoked; all of these can lead to killings. My child, don’t be greedy; desire leads to immorality. Don’t speak offensively or be proud; from these come adultery. My child, don’t be a diviner; it leads to idolatry. Don’t consult or be a mathematician, nor should you want to see these things; from all of these comes idolatry. My child, don’t be a liar; lying leads to theft. My child, don’t complain; it leads to blasphemy. Don’t be arrogant or devious; from all of these come blasphemies. Be gentle, for the gentle will inherit the earth. Be patient, merciful, innocent, peaceful, good, and always mindful of the words you have heard. Do not elevate yourself or give your soul the confidence to act boldly. Your soul will not associate with the proud but will turn instead to the righteous and humble. Accept the events in your life as good, knowing that nothing happens without God.
Τέκνον μου, τοῦ λαλοῦντός σοι τὸν λόγον τοῦ My child, remember the words of God day and night, and honor Him as your Lord; for wherever lordship is mentioned, there is the Lord. Seek to know the faces of the saints, so that you may find rest in their words. You shall not desire division, but strive to bring peace to those in conflict; you will judge fairly and not show favoritism in correcting wrongs. Do not hesitate to determine whether something will be or will not be. Do not extend your hands to take, but rather to give. If you have, you will provide redemption for your sins through your hands. Do not hesitate to give or complain while giving; for you will recognize who is the good returner of your reward. Do not turn away from those in need; share everything with your brother and do not say it is your own; for if you are partners in what is eternal, how much more in what is mortal? Do not withdraw your hand from your son or from your daughter, but from youth teach the fear of God. Do not command your servant or maidservant, who hope in the same God, in your bitterness, lest they fear the God of both; for He does not come to call by face, but to those whom the Spirit has prepared. But you, as servants, submit to your masters as to the command of God with reverence and fear.
Ἡ δὲ τοῦ θανάτου ὁδός ἐστιν αὕτη· πρῶτον The path to death is this: first of all, it is full of evil and curses; murders,
Ὅρα μή τις σε πλανήσῃ ἀπὸ ταύτης τῆς ὁδοῦ
Make sure no one leads you off this path
Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε·
About baptism, do it like this:
Αἱ δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν
Don't let your fasts be like those of the hypocrites; they fast on Mondays and Thursdays, but you should fast on Wednesdays and Fridays. And don't pray like the hypocrites do, but instead pray as the Lord commanded in His gospel. Pray like this: –14–
Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε·
About the thanksgiving, here's how you should give thanks:
185
Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστή- 185
After being filled like this, let us give thanks: We thank you, Holy Father, for your holy name, which you have settled in our hearts, and for the knowledge, faith, and immortality which you have made known to us through your child Jesus. To you be glory forever. You, Lord Almighty, created everything for the sake of your name, you provided food and drink for people to enjoy so that they may give thanks to you; and you granted us spiritual food and drink and eternal life through your child. First of all, we thank you that you are powerful; to you be glory forever.
Ὅς ἂν οὖν ἐλθὼν διδάξῃ ὑμᾶς ταῦτα πάντα,
Whoever comes and teaches you all these things,
Πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου δεχ- Everyone who comes in the name of the Lord should be welcomed; then, after you test him, you will understand. For you will have discernment both right and left. The one who comes is on his way; help him as much as you can. He won’t stay with you for long unless it’s two or three days if necessary. But if he wants to settle down with you, being a skilled worker, let him work and eat; but if he has no skill, use your judgment to ensure that a Christian does not live among you idly. If he does not want to do this, he’s a false brother; be cautious of such people.–22–
Πᾶς δὲ προφήτης ἀληθινός, θέλων καθῆσαι Every true prophet who wants to be with you deserves to be supported. Similarly, a true teacher is also worthy, just like any worker, of their sustenance. Therefore, take the first fruits of your wine and grain, and the firstborn of your cattle and sheep, and give them to the prophets; for they are your priests. 255 But if you don’t have a prophet, give to the poor. If you make food, take the first portion and give as instructed. Likewise, when you open a jar of wine or oil, take the first portion and give it to the prophets. As for silver, clothing, and all other possessions, take the first portion as you see fit, and give as instructed. 260
Κατὰ κυριακὴν δὲ Κυρίου συναχθέντες κλά- On the Lord's Day, gather together, break bread, and give thanks, confessing your offenses so that your offering may be pure. If anyone has a conflict with their companion, they shouldn’t join you until they resolve it, so that your offering isn’t made impure; this is what the Lord has said. In every place and at all times, offer me a pure sacrifice; for I am a great king, says the Lord, and my name is wonderful among the nations.275–24–
Χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ So appoint for yourselves bishops and
Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν· οἱ λύχνοι
Stay alert for your lives; let your lamps |
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Teaching Teaching of the Twelve Apostles. Teaching of the Lord, through the Twelve Apostles, Teaching of the Lord, through the Twelve Apostles,
Chap. I: 1 —
Two ways there are, one of life and one of Ch. 1: 1 — There are two paths, one of life and one of death, but there's a big difference between them. The way of life is this: First, you should love the God who created you; second, love your neighbor as yourself; and everything you don’t want to happen to you, don’t do to others. Now, the gist of these teachings is this: Bless those who curse you, pray for your enemies, and fast for those who persecute you. What reward do you have if you only love those who love you? Don’t even the pagans do the same? But love those who hate you, and you will have no enemies. Stay away from sinful and worldly desires. If someone slaps you on the right cheek, turn and offer them your left cheek as well, and you'll reach perfection; if someone forces you to go one mile, go with them for two; if someone takes your coat, give them your shirt too; if someone takes what belongs to you, don’t ask for it back; because, in truth, you cannot. To everyone who asks you, give without expecting anything back; for the Father wants to give good gifts to everyone. Blessed is the one who gives according to the commandment; for they are blameless; woe to the one who takes; because if someone takes out of need, they shall be innocent; but the one who has no need will have to explain why they took and for what purpose, and facing arrest, they will be examined about their actions and will not leave until they have paid every last penny. It has also been said about this matter: Let your charity be so genuine that it feels like sweat in your hands until you know to whom you should give. Chap. II: 2 —
Now the second commandment of the Chapter 2: 2 —
Now the second commandment of the Chap. III: 3 —
My child, flee from every evil thing, and Chapter 3: 3 —
My child, run away from every evil thing, and Chap IV: 4 —
My child, him that speaks to thee the Chapter 4: 4 —
My child, remember the one who speaks to you the Chap V: 5 —
Now the way of death is this: first of Chapter 5: 5 — The path of death is this: first of all, it is evil and full of curses; it includes murders, affairs, lusts, fornications, thefts, idolatries, witchcraft, sorcery, robberies, false testimony, hypocrisy, deceit, cunning, arrogance, vice, presumptuousness, greed, foul language, jealousy, boldness, pride, pretense; it persecutes the good, hates the truth, loves falsehood, does not recognize the rewards of righteousness, does not cling to what is good or to righteous judgment, and looks out not for what is good but for what is evil; far from this are meekness and humility, loving vanity, seeking revenge, not knowing their Creator, killing children, destroying the image of God, neglecting the needy, oppressing the afflicted, supporting the rich, unjustly judging the poor, and being universal sinners: may you be spared from all of this, children. Chap VI: 6 —
See that no one lead thee astray from Chap 6: 6 —
Make sure no one leads you away from Chap VII: 7 —
Now concerning baptism, thus baptize Chapter 7: 7 — Now about baptism, here's how you should do it: after saying all these things, baptize in the name of the Father, the Son, and the Holy Spirit, using running water. But if you don't have running water, use other water; and if you can't use cold water, then use warm. If neither is available, pour water over the head three times, in the name of the Father, the Son, and the Holy Spirit. Before the baptism, both the person performing the baptism and the person being baptized should fast, along with anyone else who can. However, you should instruct the person being baptized to fast for two or three days beforehand. Chap VIII: 8 —
But let not your fasting be appointed Chapter 8: 8 — But don’t let your fasting be like that of the hypocrites; they fast on the second and fifth days of the week. Instead, fast on the fourth and the preparation day. And don’t pray like the hypocrites either, but follow what the Lord commanded in his –15– gospel; pray like this: Our Father in heaven, holy is your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us today our daily bread, and forgive us our debts, as we also forgive our debtors. And lead us not into temptation, but deliver us from the evil one; for yours is the power and the glory forever. Pray this way three times a day. Chap IX: 9 —
Now concerning the Eucharist, thus give Chap 9: 9 — Now about the Eucharist, let's give thanks; first, for the cup: We thank you, our Father, for the holy vine of David your servant, which you have revealed to us through Jesus your servant; to you be the glory forever. And for the broken bread: We thank you, our Father, for the life and knowledge that you have revealed to us through Jesus your servant; to you be the glory forever. Just as this broken bread was scattered over the hills and then gathered to become one, so let your church be gathered from the ends of the earth into your kingdom; for yours is the glory and the power through Jesus Christ forever. But let no one eat –17– or drink from your Eucharist, except those baptized in the Lord's name; for regarding this, the Lord has said: Do not give what is holy to the dogs. Chap X: 10 —
Now after ye are filled thus do ye give Chapter X: 10 —
Now that you are filled, give Chap XI: 11 —
Now whoever cometh and teacheth you Chapter 11: 11 —
Now, whenever someone comes and teaches you Chap XII: 12 —
But let every one that cometh in the Chap 12: 12 — Everyone who comes in the Lord's name should be welcomed, but afterward, you should evaluate and understand them; you will gain insight, both right and left. If the person who arrives is a traveler, help them as much as you can; however, they shouldn’t stay with you for more than two or three days unless there's a need. But if they want to live among you and are a skilled worker, let them contribute and eat. If they have no trade, make sure, based on your judgment, that no one who is idle can live with you as a Christian. If they refuse to follow this, they are just trying to profit from Christ; be cautious of such people.–23– Chap XIII: 13 —
But every true prophet who will set- Chap 13: 13 — But every true prophet who settles among you deserves your support. Similarly, a true teacher is also deserving, like a worker, of his support. Therefore, take the first produce from your wine press and threshing floor, or from your oxen and sheep, and give it to the prophets; for they are your high priests. But if you have no prophet, give it to the poor. If you bake bread, take the first of it and give according to the commandment. In the same way, when you open a jar of wine or oil, take the first of it and give to the prophets; and from money, clothing, and every possession, take the first, as you think is right, and give according to the commandment. Chap XIV: 14 —
But on the Lord's day do ye assemble Chap 14: 14 —
But on the Lord's day, gather together Chap XV: 15 —
Now appoint for yourselves bishops and Chapter 15: 15 —
Now choose for yourselves bishops and And reprove one another, not in anger but in peach, And correct each other, not in anger but in peace, Chap XVI: 16 —
Watch for your life's sake; let your Chapter 16: 16 —
Be vigilant for your own sake; keep your lamps lit and your belts on, and be prepared; for you do not know the hour when our Lord will come. But you should meet often and seek what nourishes your souls; for the entire duration of your faith up to this point will be of no benefit if you do not become perfected in the end times. In the last days, false prophets and deceivers will multiply, and the sheep will turn into wolves, and love will turn into hate; for when lawlessness increases, they will hate one another, persecute each other, and betray each other. Then the world deceiver will appear as the Son of God, performing wonders and miracles, and the earth will be placed in his control, and he will commit acts of wickedness that have never been witnessed since the beginning. Then all created beings will enter the fire of trial, and many will stumble and perish. But those who endure in their faith will be saved from this curse. And then the signs of truth will appear; first, the sign of an opening in heaven, then the sound of a trumpet, and thirdly, the resurrection of the dead; but not all will rise, as it has been said: The Lord will come and the saints with him. Then the world will see the Lord coming on the clouds of heaven.–29– |
USE OF THE HOLY SCRIPTURES IN THE “TEACHING.”¹
Old Testament |
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| Line | Line | ||
| *Deut. 5:17-19 | 35 f. | *Sirach 4:31 | 86 f. |
| *Tobit. 4:15 | 7 f. | Zech. 14:5 | 315 f. |
| *Sirach 2:4 | 75 f. | *Mal. 1:11, 14 | 273 f. |
| *Sirach. 4:5 | 91 f. | ||
New Testament |
|||
| Line | Line | ||
| *Matt. 5:5 | 69 f. | *Matt. 24:3-4 | 298 f. |
| *Matt. 5:22 | 284 f. | *Matt. 24:24-31 | 313 f. |
| *Matt. 5:26 | 30 f. | *Matt 24:31 | 200 f. |
| *Matt. 5:39-48 | 16 f. | *Matt. 24:43, 44 | 291 f. |
| Matt. 6:5-13 | 155 f. | Matt 28:19 | 140 f. |
| *Matt. 6 and 7 | 289 | *Luke 6:27-35 | 10 |
| *Matt. 7:6 | 183 f. | *Luke 9:1-6 | 215 f. |
| *Matt. 7:15-23 | 215 f. | Luke 10:4-21 | 215 f. |
| *Matt. 10:5-12 | 215 f. | Luke 11:2-4 | 215 f. |
| *Matt. 10:10 | 256 f. | *Luke 11 and 12 | 289 f |
| *Matt 12:31 | 224 f. | *Luke 12:35 | 291 f. |
| *Matt. 18:15-17 | 284 | *Acts 4:32 | 92 f. |
| *Matt. 18:21-35 | 284 | *Eph 6:5, 9 | 103 f. |
| Matt. 21:9 | 205 | *1 Thess. 5:22 | 50 f. |
| Matt. 22:27-39 | 5 f. | *1 Pet. 2:11 | 15 f. |
¹ This table is that of Bryennios, who adds: “By this sign [*] are distinguished
the passages which are not verbally cited in the ‘Teaching,’ and those to which the
‘Teaching,’ simply refers, with the words, ‘As the Lord commanded in the gospel.’”
—Eds.
¹ This table belongs to Bryennios, who notes: “This sign [*] indicates the passages that aren't quoted directly in the ‘Teaching,’ as well as those to which the ‘Teaching’ merely alludes, saying, ‘As the Lord commanded in the gospel.’”
—Eds.
–30–
–30–
NOTES
THE TITLE
Another title is Διδαχὴ κυρίου διὰ τῶν δώδεκα Ἀποστόλων, “Teaching of the Lord through the Twelve Apostles.” Athanasius also calls it διδαχή. But Eusebius (Hist iii. 25) uses the plural, διδαχαί. And Clement of Alexandria cites it as γραφή.
Another title is Διδαχὴ κυρίου διὰ τῶν δώδεκα Ἀποστόλων, “Teaching of the Lord through the Twelve Apostles.” Athanasius also refers to it as διδαχή. However, Eusebius (Hist iii. 25) uses the plural form, διδαχαί. And Clement of Alexandria cites it as γραφή.
Κεφ. αʹ. — CHAP. I.
P. 2, 1.8.—“do not to another”] The Golden Rule occurs both here and in the Apostolic Constitutions (vii. 2), in a negative form, as in the teachings of Confucius.
P. 2, 1.8.—“do not to another”] The Golden Rule appears both here and in the Apostolic Constitutions (vii. 2), in a negative form, similar to the teachings of Confucius.
P. 2, 1.11.—“fast for them that persecute you”] The emphasis put upon fasting, here and elsewhere in this document, is not sign of Montanism, since fasting was much emphasized in the early Church, and Montanism itself was, in this respect, only an exaggeration of common usage.
P. 2, 1.11.—“fast for those who persecute you”] The focus on fasting, both here and in other parts of this document, isn’t a sign of Montanism, because fasting was strongly emphasized in the early Church. Montanism, in this regard, was just an overemphasis of what was commonly practiced.
P. 4, 1.15—“ye shall have no enemy”] Suggested, apparently, by 1 Pet. iii.13, “And who is he that will harm you, if ye be zealous of that which is good?”
P. 4, 1.15—“you shall have no enemy”] This seems to be inspired by 1 Pet. iii.13, “And who is going to harm you if you are enthusiastic about doing what is good?”
P. 4, 1.22—“for indeed thou canst not”] Because Christians were forbidden to go to law before the unrighteous,” 1 Cor. vi. 1.
P. 4, 1.22—“for indeed you cannot”] Because Christians were prohibited from taking legal action before the unfair,” 1 Cor. vi. 1.
–31–
–31–
P. 4, 1.32—“Let thine alms sweat in thy hands, until thou knowest to whom thou shouldst give”] A very graphic injunction of carefulness in giving.
P. 4, 1.32—“Let your donations weigh heavily in your hands until you know who you should give them to.” A very vivid reminder to be thoughtful when giving.
Κεφ. βʹ. — CHAP. II.
P. 4, 1.36.—“thou shalt not corrupt boys”] The παιδεραστία of Classic writers, referred to by Paul in Rom. i.27.
P. 4, 1.36.—“you shall not corrupt boys”] The παιδεραστία of classical writers, mentioned by Paul in Rom. i.27.
P. 6, 1.38.—“by abortion”] Another heathen abomination.
P. 6, 1.38.—“by abortion”] Another pagan outrage.
P. 6, 1.42, 43.—“διγλωσσία”] This noun does not occur in Classic Greek, nor in the New Testament, but is found, together with the entire sentence in which it here stands, in the Epistle of Barnabas, Chap. xix. There are many other correspondences between that epistle and the present document.
P. 6, 1.42, 43.—“διγλωσσία”] This noun does not appear in Classical Greek or the New Testament, but is found, along with the entire sentence where it currently stands, in the Epistle of Barnabas, Chap. xix. There are many other similarities between that epistle and the current document.
P. 6, 1.44.—“filled with doing”] i.e., works, deeds, as in Matt. xvi. 27.
P. 6, 1.44.—“filled with doing”] i.e., actions, deeds, as in Matt. xvi. 27.
Κεφ. γʹ. — CHAP. III.
P. 6, 1.60.—“nor a purifier”] Referring to some kind of superstitious lustration, perhaps by fire, as in Lev. xviii.21; Deut. xviii.10.
P. 6, 1.60.—“nor a purifier”] Referring to some kind of superstitious cleansing ritual, possibly involving fire, as seen in Lev. xviii.21; Deut. xviii.10.
Κεφ. δʹ. — CHAP. IV.
P. 10, 1.87.—“for taking stretches out the hands, but for giving draws them in”] Graphic description of taking and giving.
P. 10, 1.87.—“because reaching out expands the hands, but giving pulls them back in”] Vivid illustration of receiving and offering.
P. 10, 1.88.—“by thy hands thou shalt give a ransom for they sins”] Beneficence is better than sacrifice. See Prov. xvii.6, “By mercy and truth iniquity is purged.”
P. 10, 1.88.—“through your actions you will provide a payment for your sins”] Being kind is better than making sacrifices. See Prov. xvii.6, “In mercy and truth, wrongdoing is forgiven.”
P. 10, 1.98—“thy slave”] As in the New Testament, so here, the relation of master and slave is not denounced, but regulated.
P. 10, 1.98—“your slave”] Just like in the New Testament, here the relationship between master and slave isn't condemned, but rather managed.
–32–
–32–
Κεφ. εʹ. — CHAP. V.
This catalogue of evil things pertaining to the “way of death,” reflects only too faithfully the dreadful corruption of the ancient civilization.
This catalog of evil things related to the "way of death" reflects the terrible corruption of ancient civilization all too accurately.
Κεφ. ϛ΄. — CHAP. VI.
P. 14, 1.136—“And concerning food, what thou art able, bear”] Nothing is unclean of itself, as Paul says in Rom xiv.14. And again in 1 Tim. iv.4, “For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving.”
P. 14, 1.136—“And regarding food, what you can handle, go for it.” Nothing is unclean by nature, as Paul says in Rom xiv.14. And again in 1 Tim. iv.4, “For every creature of God is good, and nothing is to be rejected if it is accepted with gratitude.”
Κεφ. ζ΄. — CHAP. VII.
P. 14, 1.139—“Now, concerning baptism . . . in running water”] ἐν ὕδατι ζῶντι, literally “in living water,” water in motion, either as in a fountain, or as a stream. A picture in the Catacomb of St. Callixtus, dating from about the year 200 a.d., represents a youth standing ankle-deep in water, and receiving baptism by the pouring of water upon his head. [See Northcote and Brownlow’s “Roma Sotteranea,” Part II., Plate XV.] The passage before us apparently recommends just this mode of performing the rite. If this should be impracticable, then fresh cold water might be similarly used [in a font]. If cold water could not be had, warm water would answer. If neither cold nor warm water is sufficient quantity (ankle-deep) could be had, then pouring only (the feet resting on the floor or ground) would suffice. This last is now the Syrian mode of baptism, and probably always has been. This fact, ascertained by the Crusaders (in the third Crusade, 1189-92), and made known through them in Europe, would help to account for Aquinas’s definition of baptism, so different from that of Peter Lombard about a century before. Lombard’s definition requires immersion; Aquinas’s definition permits either immersion, pouring, or sprinkling. The Seventh Book of the Apostolic Constitutions, at this point (Section xxii.), says nothing about the mode, but prescribes anointing with oil, both before and after baptism. Fasting is enjoined in both documents.
P. 14, 1.139—“Now, about baptism . . . in running water”] ἐν ὕδατι ζῶντι, literally “in living water,” which means water that's moving, like in a fountain or a stream. There's a picture in the Catacomb of St. Callixtus, dated around 200 AD, showing a young man standing ankle-deep in water while he is baptized by having water poured over his head. [See Northcote and Brownlow’s “Roma Sotteranea,” Part II., Plate XV.] This passage seems to suggest this method for performing the rite. If that's not possible, then fresh cold water could be used in a font. If cold water isn’t available, warm water would work too. If there isn’t enough cold or warm water to cover the feet (ankle-deep), then pouring while the feet are resting on the floor or ground would be enough. This last method is currently the Syrian way of baptism and has likely always been. This was confirmed by the Crusaders during the third Crusade (1189-92) and shared through them in Europe, which may explain Aquinas’s definition of baptism, which is quite different from Peter Lombard's definition from about a century earlier. Lombard’s definition requires immersion, whereas Aquinas’s allows for immersion, pouring, or sprinkling. The Seventh Book of the Apostolic Constitutions, at this point (Section xxii.), doesn’t mention the method but instructs the anointing with oil both before and after baptism. Fasting is required in both documents.
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Κεφ. η΄. — CHAP. VIII.
P. 14, 1.154—“παρασκευήν”] Cf. John xix. 14.
P. 14, 1.154—“preparation”] See John 19:14.
Wednesday and Friday are named as days of fasting, instead of Monday and Thursday, as observed by “the hypocrites.” The Lord’s Prayer ends with Doxology, as in Matthew, instead of its being omitted as in Luke.
Wednesday and Friday are designated as fasting days, unlike Monday and Thursday, as practiced by "the hypocrites." The Lord's Prayer concludes with Doxology, just like in Matthew, rather than being left out as it is in Luke.
Κεφ. θ΄. – CHAP. IX., — Κεφ. ι΄. – CHAP. X.
These two chapters contain a brief eucharistic liturgy.
These two chapters include a short Eucharistic ceremony.
Κεφ. ια΄. — CHAP. XI.
Apostles and Prophets are described as mere evangelists, or itinerant preachers, who were not expected to remain in one place more than a single day.
Apostles and Prophets are referred to as just evangelists or traveling preachers, who were not expected to stay in one place for more than a day.
P. 20, 1:218—εἰ μή has been inserted in the translation before ἡμέραν. So Harnack, Theol. Lit. Zeit., Feb. 9, 1884. Ct. p. 22, I.246.
P. 20, 1:218—“if not” has been added in the translation before “day.” So Harnack, Theol. Lit. Zeit., Feb. 9, 1884. Cf. p. 22, I.246.
Κεφ. ιβ΄. — CHAP. XII.
P. 22, 1.244—“Ye shall have understanding right and left”] That is, a complete understanding. See 2 Cor. vi.7.
P. 22, 1.244—“You will have understanding in every direction”] That is, a complete understanding. See 2 Cor. vi.7.
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Κεφ. ιγ΄. — CHAP. XIII.
Prophets and teachers are here spoken of as resident ministers, entitled to maintenance. They were to have the first-fruits of everything. Σιτία, in Classic Greek, is the plural of σιτίον, meaning “food” in general. Here, as in the Byzantine Greek, it is a singular noun, and means “batch,” or “baking of bread.”
Prophets and teachers are referred to here as local ministers, entitled to support. They were to receive the first fruits of everything. Σιτία, in Classic Greek, is the plural of σιτίον, meaning "food" in general. Here, as in Byzantine Greek, it is a singular noun, meaning "batch" or "baking of bread."
Κεφ. ιδ΄. — CHAP. XIV.
The Lord’s Day is the day for worship and for the Eucharist. No mention is made of the seventh day of the week.
The Lord’s Day is the day for worship and for Communion. No mention is made of the seventh day of the week.
Κεφ. ιε΄. — CHAP. XV.
P. 26, 1.277—“Now appoint for yourselves,” χειροτονήσατε οὖν ἑαυτοῖς] Χειροτονέω occurs only twice in the New Testament (Acts xiv.23; 2 Cor. viii.19), and, in both places, means simply to “appoint.” Josephus uses the word in the same sense in Ant. xiii.2, 2, where Alexander Balas, the pretended son of Antiochus Epiphanes, “appoints” Jonathan High Priest. The same meaning appears in Ant. vii 9, 3; vii. 11, 1. In ant. vi. 5, 4, however, the noun χειπροτονία is used of the coronation of Saul. In Josephus, accordingly, the prevailing sense of χειροτονέω is to “appoint.” This is the meaning of the word also in the Epistles of Ignatius (about 115 a.d.). See Philadelphians, Chap. 10; Smyrnæns, Chap. 11; Polycarp, Chap. 7.
P. 26, 1.277—“Now appoint for yourselves,” χειροτονήσατε οὖν ἑαυτοῖς] The term χειροτονέω appears only twice in the New Testament (Acts xiv.23; 2 Cor. viii.19), and in both instances, it simply means to “appoint.” Josephus uses the word in the same way in Ant. xiii.2, 2, where Alexander Balas, the claimed son of Antiochus Epiphanes, “appoints” Jonathan High Priest. The same meaning is found in Ant. vii 9, 3; vii. 11, 1. In Ant. vi. 5, 4, however, the noun χειροτονία refers to the coronation of Saul. Therefore, in Josephus, the prevailing meaning of χειροτονέω is to “appoint.” This is also the sense of the word in the Epistles of Ignatius (around 115 AD). See Philadelphians, Chap. 10; Smyrnæns, Chap. 11; Polycarp, Chap. 7.
But in the “Apostolic Canons,” I. and II., and in the “Apostolic Constitutions,” viii. 4, 5, χειροτονέω means to “ordain.” This represents the usage of the third century, as the New Testament, Josephus, and Ignatius represent the usage of the first and second centuries.
But in the “Apostolic Canons,” I. and II., and in the “Apostolic Constitutions,” viii. 4, 5, χειροτονέω means to “ordain.” This reflects the usage of the third century, while the New Testament, Josephus, and Ignatius represent the usage of the first and second centuries.
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Now, it is noteworthy, that in the “Apostolic Constitutions,” vii. 31 (the section corresponding to the passage before us), the word employed is not χειροτονέω, which then meant “ordain,” but προχειρίζομαι, a new usage having obtained. In this fifteenth chapter of the “Teaching,” χειροτονέω is employed, evidently, in its original sense of “appoint.” This indicates the high antiquity of the document, antedating by decades, if not by a whole century, the “Apostolic Canons” and the “Apostolic Constitutions.”
Now, it’s important to note that in the “Apostolic Constitutions,” vii. 31 (the section corresponding to the passage we're discussing), the term used is not χειροτονέω, which at that time meant “ordain,” but προχειρίζομαι, indicating a new usage had emerged. In this fifteenth chapter of the “Teaching,” χειροτονέω is used clearly in its original sense of “appoint.” This shows the document’s great age, predating the “Apostolic Canons” and the “Apostolic Constitutions” by several decades, if not by a whole century.
As for the officers to be “appointed,” only Bishops and Deacons are mentioned. By Bishops must, of course, be meant Presbyters, or Elders. There is no sign of a Bishop as distinguished from a Presbyter; nor of a Ruling Elder as distinguished from a Teaching Elder; and, apparently, there was in each congregation a plurality both of Bishops (or Elders) and Deacons.
As for the officers to be “appointed,” only Bishops and Deacons are mentioned. By Bishops, it clearly means Presbyters or Elders. There’s no indication of a Bishop being different from a Presbyter, nor is there any distinction between a Ruling Elder and a Teaching Elder; and, it seems, each congregation had a group of both Bishops (or Elders) and Deacons.
Κεφ. ιϛ΄. — CHAP. XVI.
The document concludes with a vision of the Lord coming upon the clouds of heaven, and all the saints with him. The resurrection is of the dead, νεκρῶν, though “not of all the dead.” Not a word is said of any second resurrection. If there is to be a second resurrections, it is only implied. Of course, no interval is indicated. Premillennarianism, accordingly, is not directly, perhaps not even indirectly, taught. Following the lead of the New Testament, as in Matt. xxiv. 31, and in 1 Thess. iv. 13-18, our document may, after all, only be emphasizing the resurrection of the righteous.
The document wraps up with a vision of the Lord coming on the clouds of heaven, accompanied by all the saints. The resurrection pertains to the dead, νεκρῶν, though “not of all the dead.” There’s no mention of any second resurrection. If a second resurrection is meant to happen, it’s only suggested. Naturally, no time gap is mentioned. Therefore, premillennialism is not explicitly, and perhaps not even implicitly, taught. Following the New Testament’s guidance, such as in Matt. xxiv. 31 and in 1 Thess. iv. 13-18, our document may simply be highlighting the resurrection of the righteous.
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Errors In The Codex Corrected By Bryennios.
| Line | Codex. | Bryennios. |
| 32. | δέ | δἠ |
| 32. | ἰδρωτάτω | ἱδρωσάτω |
| 51. | ὀργῖλος | ὀργίλος |
| 59. | εἰδωλολατρίαν | εἰδωλολατρείαν |
| 62. | εἰδωλολατρία | εἰδωλολατρεία |
| 91. | ἡ | ὁ |
| 103. | δοῦλοι [Sic! See Bryenn., p. 22. N. 19] | δοῦλοι |
| 104. | ἡμῶν | ὑμῶν |
| 114, 115. | εἰδωλολατρίαι | εἰδωλολατρεῖαι |
| 115. | φαρμακίαι1 | φαρμακεῖαι |
| 158, 159. | γεννηθήτω | γενηθήτω |
| 188. | ὑμῶν | ἡμῶν |
| 197. | σὺ ἡ δόξα | σοὶ ἡ δόξα |
| 205. | ὡς ἀννὰ τῷ θεῷ | ὡσαννὰ τῷ υἱῷ |
| 229. | ὁ ῥίζων | ὁρίζων |
| 244. | ἕξεται | ἕξετε |
| 258. | δὼσεις τὴν ἀπαρχήν | δώσεις |
1 Used only in poetry.—Bryenn.
1 For poetry only.—Bryenn.
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