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 THE DIDACHE \ 
 
 OR 
 
 / 
 TEACHING OF THE TWELVE APOSTLES 
 
 RESTORED TO ITS ORIGINAL STATE FROM VARIOUS 
 SOURCES, WITH AN INTRODUCTION 
 TRANSLATION, AND NOTES 
 
 BY 
 
 CHARLES H. HOOLE, M.A. 
 
 STUDENT OF CHRIST CHURCH, OXFORD 
 
 LONDON 
 DAVID NUTT, 270-71 STRAND 
 1894 
 

 
INTRODUCTION 
 
 Aw addition was unexpectedly made to the scanty re- 
 mains of the Apostolic period when, about the year 1873, 
 Bryennius, now Bishop of Nicomedia, discovered in the 
 library of the Holy Sepulchre at Constantinople a manu- ἡ 
 script of the eleventh century, containing, besides other 
 works, a complete text of the First and Second Kpistles 
 of St. Clement to the Corinthians, which had only existed 
 previously in a mutilated state in the Codex Alexan- 
 drinus, and a lost work called “The Didache, or Teaching 
 ᾿ of the Apostles,” which, though mentioned in Athanasius! 
 and Eusebius? among the Apocryphal books of the New 
 Testament, had not, since the time of Nicephorus in the 
 ninth century, been known or quoted. The publication 
 of the text by Bryennius soon led to the discovery that, 
 although new as a work with the title of “The Didache, 
 or Teaching of the Apostles,” it was already substantially 
 known, nearly the whole of it being contained in three 
 works that had already been published— The Epistle 
 of Barnabas,” “The Apostolical Constitutions,” and a 
 recently discovered treatise called “‘The Epitome of the 
 Holy Apostles.” This, though it does not affect the 
 genuineness of the discovery, affects a. good deal the 
 importance that was supposed to attach to the publica- 
 
 1 Athanasius, Epist. Fest. 39. 2 Euseb., H.E. iii. 25, 4, 5. 
 A 
 
iv INTRODUCTION 
 
 tion of a new theological treatise of the Apostolic period. 
 An examination of the text as published by Bryennius, 
 printed at the end of the introduction, with the passages 
 not previously known marked with brackets, will show 
 that practically the whole of the treatise, with the excep- 
 tion of a few of the directions given for the reception of 
 apostles and prophets, was already known, and had been 
 in the hands of scholars for some time; so that the 
 chief importance of the discovery would seem to be its 
 enabling us to identify the passages in the “ Epistle of 
 Barnabas” and the ‘‘ Apostolic Constitutions,” and to 
 refer to their proper period and source what had hitherto 
 been doubtful. 
 
 What, then, was the source from which the various 
 writers, whose work we find in the “ Epistle of Bar- 
 nabas,” ‘The Shepherd of Hermas,” “The Apostolic 
 Constitutions,” and ‘“ The Epitome of the Holy Apostles,” 
 drew the doctrines and regulations which we find for the 
 first time collected in the ‘“‘ Didache”’ of Bryennius ? 
 And the answer would seem to be this: There existed 
 at a very remote period, most likely before the end of 
 the first century, a work handed down by oral tradition 
 which was supposed to embody the verbal teaching of 
 the first Apostles. The expression itself, διδαχὴ τῶν ἀποσ- 
 roawy, ‘teaching of the Apostles,” occurs in Acts xi. 42, 
 and the use of the word διδαχὴ for teaching or doctrine 
 is common in the New Testament,! so that it would be 
 the natural title for a collection of sayings or precepts 
 
 ' Matt. vii. 28, xvi. 12 ; Mark i. 27, iv. 2; John vii. 16, xviii. 
 11; Acts xili. 12, xvii. 19; Rom. vi. 17; 1 Cor. xiv. 16, 26; 
 2 Tim. iv. 2; Titus i.9; Heb. vi. 2, xiii. 9; 2 John 9, 10. The 
 word is always translated ‘‘ doctrine” in the Authorised Version. 
 
INTRODUCTION Vv 
 
 which had been handed down by tradition as repre- 
 senting the verbal teaching of the Apostles. We may 
 suppose that this work, after existing for a time in a 
 traditional form, was embodied in writing, and used to 
 form part of the earliest Christian books, and conse- 
 quently portions of it appeared in “The Shepherd of 
 Hermas”’ and the Epistle attributed to Barnabas. 
 
 At a period a little later, the compiler of the ‘‘ Apostolic 
 Constitutions ” included this traditional work, which had 
 already partly appeared in writing, in his collection of 
 precepts supposed to have been given by the Apostles 
 themselves, so that in the seventh book of the “ Apos- 
 tolic Constitutions” we find the doctrine of the Dus 
 Viz worked out at length, with precepts for the ad- 
 ministration of the Sacraments and the appointment 
 of Christian ministers. At a still later period the editor 
 of the “ Epitome of the Holy Apostles” endeavoured 
 to complete the notion of a Didache of the Apostles by 
 - giving the names of the Apostles themselves, and refer- 
 ring each precept to its author. These four forms of 
 the Apostolic teaching, or, at any rate, the first three 
 of them, were in the hands of the anonymous writer of 
 the treatise known as ‘‘The Didache of the Apostles,” 
 who compiled and abridged from them the work that 
 we now possess as the Didache, giving in a condensed 
 form what had previously existed in a number of other 
 works, with a view to supplying a manual of conduct, 
 based on the actual teaching of the Apostles themselves, 
 and adding some formule, possibly belonging to an 
 earlier period than his own, for the administration of 
 the Sacraments and the appointment and maintenance 
 of ministers and church officers. 
 
vl INTRODUCTION 
 
 But what, it may be asked, was the nature of this 
 teaching, supposed to have been handed down by tradi- 
 tion as having been delivered by the first Apostles? The 
 idea was that of the Dus Vise or two ways, a series 
 of ethical precepts as to what was to be avoided, and 
 what was to be followed in conduct, to which were added 
 a few directions as to the administration of the Sacra- 
 ments, and the appointment of church officers. 
 
 The notion of the-two ways or modes of conduct laid 
 before men is one of great antiquity, occurring in Scrip- 
 ture as early as the Book of Deuteronomy, xxvii. 4, 
 where the Israelites are commanded, after they had 
 entered Palestine, to select the two mountains of Ebal 
 and Gerizim—Gerizim representing the path of obedience 
 and Ebal that of transgression, blessings being pro- 
 nounced from the one and curses from the other; and 
 the command, we are told, was actually carried out by 
 Joshua after the Israelites had occupied Palestine.! The 
 
 A 
 
 same notion occurs in the prophecies of Jeremiah xxi. 8 τ" 
 
 ‘Thus saith the Lord, Behold I set before you the way 
 of life and the way of death.” It is also found in the 
 classical writers as early as Hesiod, and it appears in 
 the fable called “The Choice of Hercules,” attributed to 
 Prodicus the sophist.2_ The notion is that of two paths 
 placed before a person at the commencement of his 
 career, the one narrow and difficult but right, the other 
 easy and pleasant but wrong. In this shape it is found 
 in the Canonical Gospels, οὐ Matt. vii. 13, where the 
 εὐρύχωρος δὲῥὸς and the τεθλιμμένη ὁδὸς are mentioned and 
 + Joshua viii. 32. 
 
 * Hesiod, Op. et Dies, 285 ; Prodicus apud Xenophont. Mem. 
 
 i: 1) 21. 
 
INTRODUCTION vil 
 
 contrasted. ‘Wide is the gate and broad is the way 
 that leadeth to destruction, and many there be which 
 go in thereat; because strait is the gate and narrow is 
 the way that leadeth unto life, and few there be that 
 find it;’? and this passage is most likely the real source 
 of the doctrine of the two ways found in the “ Epistle of 
 Barnabas,” where we read, “ There are two ways of teach- 
 ing and authority, one of light and the other of darkness, 
 and the difference is great between the two ways.” This 
 idea of the two ways is expanded and worked out at some 
 length, first in the “ Epistle of Barnabas,” and after- 
 wards in the ‘“‘ Apostolic Constitutions ” and the ‘Epitome 
 of the Holy Apostles,” and for some reason the name 
 of St. Peter came to be connected with it. Thus it is 
 stated by Athanasius in his remarks on the Canon— 
 ‘“‘ There are also other books, not canonical, but called by 
 the fathers ecclesiastical, such as the book called ‘The 
 Shepherd of Hermas’ and that which is called ‘The 
 Two Ways, or the Judgment of Peter;’” and the same 
 work seems to be mentioned by Eusebius with the title 
 of “The Teachings of the Apostles,” διδωχὰ, τῶν ἀποστόλω.». 
 Thus a new manual of ethics was formed for the use of 
 the Christian Church, based partly on the actual teaching 
 of Christ as found in the Gospels, partly on the applica- 
 tion of the ideas contained in it, which are arranged and 
 enlarged so as to form a complete manual of duty. To 
 this was added, apparently on the same authority, the 
 oral tradition of the Apostolic teaching, directions for 
 the administration of the Sacraments and the appoint- 
 ment and maintenance of ministers of religion. The 
 work thus edited would supply a code of Christian duty 
 and discipline, based upon what was supposed to have 
 
vlll INTRODUCTION 
 
 been said by the Apostles themselves, and supported by 
 passages from the Canonical Gospels, and as such would 
 be what Athanasius calls it, not canonical, or to be con-. 
 sidered a book of the New Testament, but useful to 
 persons who had recently joined the Christian Church, 
 and wished to be instructed in the duties of a pious life. 
 These books were, he says, ‘*The Wisdom of Solomon,”’ 
 ‘The Wisdom of Sirach,” the Books of Esther, Judith, 
 und Tobit, the work called ‘‘The Teaching of the 
 Apostles” and the “Shepherd.” We thus arrive at the 
 complete nature of the work called ‘‘The Didache, or 
 Teaching of the Apostles,” and find it to be in reality a 
 combination of two systems of teaching, perhaps of two 
 treatises, the Dus Viz or Judicium Petri, and the διδαχαὶ 
 τῶν ἀποστόλων or the doctrines of the Apostles. From 
 the first comes the doctrine of the two paths ; from the 
 second, the directions for the administration of the 
 Sacraments and the appointment and maintenance of 
 ministers of religion.! 
 
 ' The latter work seems to have been known under various titles, 
 such as the Due Vie, the Judicium Petri, ai διαταγαὶ ai διὰ ἹΚλήμεν- 
 Tos, and ἐπιτομὴ ὅρων τῶν ἁγὶων ἀποστόλων. The Epitome or Judi- 
 cium Petri was missing until 1842, when it was published at Giessen 
 by Bichell, and afterwards by Hilgenfeld at Leipsic in 1866: it is 
 referred to by Rufinus Aquitanus in the following passage, 345-410 
 A.D.:—“Sciendum tamen est, quod et alii libri sunt, qui non canonici, 
 sed ecclesiastici a maioribus appellati sunt: ut est Sapientia Salo- 
 monis et alia Sapientia que dicitur filii Syrach, qui liber apud 
 Latinos hoe ipso generali vocabulo Ecclesiasticus appellatur, quo 
 vocabulo non auctor libelli, sed scripture qualitas cognominata est. 
 eiusdem ordinis est libellus Tobie et Judith et Maccabeorum 
 libri. in Novo vero Testamento libellus, qui dicitur Pastoris sive 
 Hermatis, [et] qui appellatur Due vie vel Judicium Petri.”— 
 Exposition of the Apostles’ Creed, c. 38. 
 
 Hieronymus de Vir. Ilustr. c. 1 (Opp. ii. 827): “Libri autem 
 
INTRODUCTION ΙΧ 
 
 It remains to trace chronologically the various sources 
 from which the Didache seems to have been compiled. 
 The doctrine of the Two Ways is first found in Christian 
 literature at the conclusion of the Epistle of Barnabas, 
 which may date perhaps as early as 79 A.D., though the 
 majority of critics place it about the beginning of the 
 second century. ‘‘ Let us pass on,” he says, “ to another 
 method of knowledge and teaching. There are two paths 
 
 (1.6. Petri), e quibus unus Actorum eius inscribitur, alius Evangelii, 
 tertius Predicationis, quartus Apocalypseos, quintus Iudicii, inter 
 apocryphas scripturas repudiantur.”’ 
 
 The former, the Teaching or Teachings of the Apostles, is 
 mentioned in the following passages in Eusebius and Athanasius :— 
 
 Euseb., HE, iii. 25, 4, 5. ἐν τοῖς νόθοις κατατετάχθω Kal τὼν 
 Παύλου πράξεων ἢ γραφή, 6 τε λεγόμενος Ποιμὴν καὶ ἡ ἀποκάλυψις 
 ἹΠέτρου καὶ πρὸς τούτοις ἣ φερομένη Βαρνάβα ἐπιστολὴ καὶ τῶν ἀποσ- 
 τόλων ab λεγόμεναι Διδαχὰι" ἔτι τε, ὡς ἔφην, ἡ ᾿Ιωάννου ἀποκάλυψις, 
 εἰ φανείη, ἥν τινες, ὡς ἔφην, ἀθετοῦσιν, ἕτεροι δὲ ἐγκρίνουσι τοῖς 
 ὁμολογουμένοις. ἤδη δ᾽ ἐν τούτοις τινὲς καὶ τὸ καθ᾽ ‘EBpatous εὐαγγέλιον 
 κατέλεξαν, ᾧ μάλιστα Ἑβραίων οἱ τὸν ἄριστον παραδεξάμενοι χαίρουσι. 
 ταῦτα μὲν πάντα τῶν ἀντιλεγομένων ἂν εἴη. 
 
 Athanasius, Opp. i. 2, 963. ἕνεκά γε πλείονος ἀκριβείας προστί- 
 θημι καὶ τοῦτο γράφων ἀναγκαίως, ὡς ὅτι ἔστι καὶ ἕτερα βιβλία τούτων 
 ἕξωθεν, οὐ κανονιζόμενα μέν, τετυπωμένα δὲ παρὰ τῶν πατέρων 
 αναγινώσκεσθαι τοῖς ἄρτι προσερχομένοις καὶ βουλομένοις κατηχεῖσθαι 
 τὸν τῆς εὐσεβείας Λόγον᾽ Σοφία Σολομῶντος καὶ Σοφία Σιρὰχ καὶ Ἐσθὴρ 
 καὶ Τουδὶθ καὶ ToBias καὶ Διδαχὴ καλουμένη τῶν ἀποστόλων καὶ ἸΠοιμήν. 
 
 Anastasius Sinaiticus, Quest. et Respon. ἹΤερίοδοι καὶ διδαχὰι τῶν 
 ἀποστόλων. 
 
 Nicephori Stichometria. Διδαχὴ ἀποστόλων στίχοι ς΄. 
 
 Zonaras (Seec. xii.). τὴν διδαχὴν δὲ τῶν ἀποστολων τινὲς λέγουσιν 
 εἶναι τὰς διὰ TOV Κλήμεντος γραφείσας διατάξεις. 
 
 Mattheus Blastares. ἔξωθεν δὲ τῶν κανονιζομένων εἶναί φησιν 
 (A@avdovos) τὴν Σοφίαν Σολομῶντος---καὶ τὴν διδαχὴν τῶν ἁγίων 
 a toocroAwv.—Coteler, i. 193. 
 
 Cyprian de Aleatoribus, c. Et in Doctrinis Apostolorum, Si 
 quis frater delinquit in Ecclesia, &c. 
 
x INTRODUCTION 
 
 of teaching and authority, that of light and that of 
 darkness.” The passage which follows should be com- 
 pared with the Didache of Bryennios, i—v.; the use of- 
 the word διδαχὴ, ἐπὶ ἑτέρων γνῶσιν καὶ διδαχήν, in the 
 introductory sentence should be noticed, as it apparently 
 contains the germ of the notion, afterwards expanded 
 in the second century, of a διδαχὴ or system of teaching 
 inculeated by the early teachers of Christianity. 
 
 The passages that follow are from ὁ. xvili. to xx. 
 of the Epistle of Barnabas; they should be carefully 
 compared with the Didache discovered by Bryennios, 
 as they contain the earliest statement of the doctrine 
 of the two ways, and represent, more closely perhaps 
 than the later work, the traditional teaching of the 
 Apostles. 
 
 XVIII. Μεταβῶμεν δὲ καὶ ἐπὶ ἑτέραν γνῶσιν καὶ 
 διδαχήν. ᾿Οδοὶ δύο εἰσὶν διδαχῆς καὶ ἐξουσίας, i} τε 
 τοῦ φωτὸς καὶ ἡ τοῦ σκότους. διαφορὰ δὲ πολλὴ 
 τῶν δύο ὁδῶν. ἐφ᾽ ἧς μὲν γάρ εἰσιν τεταγμένοι 
 φωταγωγοὶ ἄγγελοι τοῦ Θεοῦ, ἐφ᾽ ἧς δὲ ἄγγελοι 
 τοῦ Zarava. 2. Kal O μέν ἐστιν Κύριος ἀπὸ αἰώνων 
 καὶ εἰς τοὺς αἰῶνας, ὁ δὲ ἄρχων καιροῦ τοῦ νῦν τῆς 
 ier 
 ἀνομίας. 
 
 XIX. Ἢ οὖν ὁδός τοῦ φωτός ἐστιν αὕτη" ἐάν τις 
 θελων ὁδὸν ὁδεύειν ἐπὶ τὸν ὡρισμένον τόπον σπεύσῃ 
 τοῖς ἔργοις αὐτοῦ. ἔστιν οὖν ἡ aay ἡμῖν γνῶσις 
 τοῦ περιπατεῖν ἐν αὐτῇ τοιαύτη" . ᾿Αγαπήσεις 
 τὸν ποιήσαντά σε, φοβηθήσῃ τόν σε πλάσαντα, 
 δοξάσεις τόν σε λυτρωσάμενον ἐκ Oavarou: ἔσῃ 
 ἁπλοῦς τῇ καρδίᾳ καὶ πλούσιος τῷ πνεύματι: οὐ 
 κολληθήση μετὰ πορευομένων ἐν ὁδῷ θανάτου, 
 
INTRODUCTION x1 
 
 fn 4 “Ἔ ~ 
 
 μισήσεις πᾶν ὃ οὐκ ἔστιν ἀρεστὸν τῷ Θεῷ μισήσεις 
 πάσαν ὑπόκρισιν' οὐ μὴ ἐγκαταλίπῃς ἀντολὰς Κυρίου. 
 3° οὐχ ὑψώσεις σεαυτόν, ἔση δὲ ταπεινόφρων κατὰ 
 
 πάντα. οὐκ ἀρεῖς ἐπὶ σεαυτὸν ὁόξαν. οὐ λήμψη 
 βουλὴν πονηρὰν κατὰ τοῦ πλησίον σου οὐ δώσεις 
 τῇ ψυχῇ σου θράσος. 4. οὐ πορνεύσεις, οὐ 
 
 , ἡ 7. 85 ἢ > , ε , 
 μοιχεύσεις, οὐ παιδοφθορήσεις. οὐ μή σου ὁ λόγος 
 τοῦ Θεοῦ ἐξέλθη ἐν ἀκαθαρσίᾳ τινῶν. οὐ λήμψη 
 
 A 
 πρόσωπον ἐλέγξαι τινὰ ἐπὶ παραπτώματι. ἔσῃ 
 πραΐς, ἔσῃ ἡσύχιος, ἔσῃ τρέμων τούς λόγους 5 ods 
 ἤκουσας. οὐ μνησικακήσεις τῷ ἀδελφῷ σου. 5. οὐ 
 \ τ , ’ ΕΣ sl ΄ > 4 , 
 μὴ διψυχήσῃς πότερον ἔσται ἢ οὔ. οὐ μὴ λάβῃς 
 ἐπὶ ματαίῳ τὸ ὄνομα Κυρίου" ἀγαπήσεις τὸν 
 
 , "- A A , 3 , 
 πλησιον σου ὑπερ THY ψυχήν σοῦ. οὐ φονεύσεις 
 
 , >) S oA , A τ A 
 τέκνον ἐν Popa, οὐδὲ πάλιν γεννηθὲν ἀποκτενεῖς. 
 οὐ μὴ ἄρῃς τὴν χεῖρά σου ἀπὸ τοῦ υἱοῦ σου ἣ ἀπὸ 
 
 ~ , ς ‘ 5 x ’ὔ , 
 τῆς θυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδάξεις 
 
 ’ a oe] A / 9 “ >) ~ 
 φόβον Θεοῦ. 6. ov μὴ γένῃ ἐπιθυμῶν τὰ τοῦ 
 
 “ τ᾿ A he ’ ba \ 
 πλησίον σου, οὐ μὴ γένῃ πλεονέκτης. οὐδὲ κολλη- 
 θήσῃ ἐκ ψυχῆς σου μετὰ ὑψηλῶν, ἀλλὰ μετὰ 
 
 A 4 , 
 ταπεινῶν καὶ δικαίων ἀναστραφήσῃ. τὰ συμβαίνοντα 
 
 2 , e 9 4 , NA ec 2’ 
 σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξῃ, εἰδὼς ὅτι ἄνευ 
 Θεοῦ οὐδὲν γίνεται. 7. οὐκ ἔσῃ διγνώμων οὐδὲ 
 δίγλωσσος. ὑποταγήσῃ κυρίοις ὡς τύπῳ Θεοῦ ἐν 
 αἰσχύνῃ καὶ φόβῳ. οὐ μὴ ἐπιτάξῃς δούλῳ σου i 
 παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν Θεὸν 
 ἐλπίζουσιν, μήποτε οὐ μὴ φοβηθήσονται τὸν ἐπ᾽ 
 ἀμφοτέροις Θεόν' ὅτι ἦλθεν οὐ κατὰ πρόσωπον 
 καλέσαι, ἀλλ᾽ ἐφ᾽ οὕς τὸ πνεῦμα ἡτοίμασεν. 8. κοινω- 
 νήσεις ev πᾶσιν τῷ πλησίον σου, καὶ οὐκ ἐρεῖς ἴδια 
 
 Tix Res TA, > lene. 2. o Wis eee ἢ: 
 B 
 
ΧΙ INTRODUCTION 
 
 εἷναι" εἰ γὰρ ἐν τῷ ἀφθάρτῳ κοινωνοί ἐστε, πόσῳ 
 μάλλον ἐν τοῖς φθαρτοῖς. οὐκ ἔσῃ πρόγλωσσος" 
 παγὶς γὰρ τὸ στόμα θανάτου. ὅσον δύνασαι ὑ ὑπὲρ 
 τῆς ψυχῆς σου ἁγνεύσεϊς. 9. μή γίνου πρός μέν 
 τὸ λαβεῖν ἐκτείνων τάς χεῖρας, πρὸς δὲ TO δοῦναι 
 συσπῶν." ἀγαπῆσεις ὡς κόρην τοῦ ὀφθαλμοῦ σου 
 πάντα τόν λαλοῦντά σοι τόν λόγον Κυρίου." ΤΌ. 
 μνησθήση ἡμέραν κρίσεως νυκτὸς καὶ ἡμέρας, καὶ 
 
 ἐκζητήσεις καθ᾽ ἑκάστην ἡμέραν τὰ πρόσωπα τῶν. 
 
 ἁγίων, ἣ διὰ λόγου κοπιῶν καὶ πορευόμενος εἰς τὸ 
 παρακαλέσαι καὶ μελετῶν εἰς τὸ σῶσαι ψυχὴν τῷ 
 λόγῳ, ἢ διά τῶν χειρῶν σου ἐργάσῃ εἰς λύτρον 
 ~ ’ σ΄ A 
 ἁμαρτιῶν σου. 11. οὐ διστάσεις δοῦναι οὐδὲ διδοὺς 
 γογγύσεις, γνώσῃ δέ τίς ὁ τοῦ μισθοῦ καλὸς ἀντα- 
 ποδότης. φυλάξεις ἅ παρέλαβες. μήτε προστιθεὶς 
 μήτε ἀφαιρῶν. εἰς τέλος μισήσεις τὸν πονηρόν. 
 κρινεῖς δικαίως. 12. οὐ ποιήσεις σχίσμα, εἰρηνε- 
 ύσεις δὲ μαχομένους συναγαγών. ἐξομολογήση 
 ἐπὶ ἁμαρτίαις σου. οὐ προσήξεις ἐπὶ προσευχὴν 
 ἐν συνειδήσει πονηρᾷᾳᾳἈῳ. αὕτη ἐστὶν ὁδὸς τοῦ 
 φωτός. 
 
 XX. Ἣ δὲ τοῦ μέλανος ὁδός ἐστιν σκολιὰ καὶ 
 κατάρας μεστή. ὁδός γάρ ἐστιν θανάτου αἰωνίου 
 μετὰ τιμωρίας, ἐν ἣ ἐστὶν τὰ ἀπολλύντα τὴν ψυχὴν 
 
 9 “A 3 / ’ ee , 
 αὐτῶν" εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, 
 ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, 
 ς Ul Ud , Ul 9 ΙΑ 
 ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρ- 
 
 , , ’ ᾿] lal ~ 
 μακεία, μαγεία, πλεονεξία, ἀφοβία Θεοῦ. 2. diw- 
 κται τῶν ἀγαθῶν, μισοῦντες ἀλήθειαν, ἀγαπῶντες 
 ψεύδη, οὐ γινώσκοντες μισθὸν δικαιοσύνης, οὐ κολ- 
 
 1 Acts ἵν, 32. 2 Ecclus, iv. 31. 3 Heb. xiii. 7 
 
INTRODUCTION x1 
 
 λώμενοι ἀγαθῷ, που κρίσει δικαίᾳ, χήρᾳ καὶ ὀρφανῷ 
 οὐ προσέχοντες, ἀγρυπνοῦντες, οὐκ εἰς φόβον Θεοῦ 
 ἀλλὰ ἐπὶ τὸ πονηρόν, ὧν μακρὰν καὶ πόρρω mpairrns 
 καὶ ὑπομονή, ἀγαπῶντες μάταια, διώκοντες ἀνταπό- 
 δομα, οὐκ ἐλεῶντες πτωχόν, οὐ πονοῦντες επὶ κατα- 
 πονουμένῳ, εὐχερεῖς ἐν καταλαλιᾷ, οὐ γινώσκοντες 
 τὸν ποιήσαντα αὐτούς. φονεῖς τέκνων, φθορεῖς πλάσ- 
 ματος Θεοῦ, ἀποστρεφόμενοι τὸν ΕἸ ΟΣ κατα- 
 πονοῦντες τὸν θλιβόμενον, πλουσίων παράκλητοι, 
 πενήτων ἄνομοι κριταί. πανθαμάρτητοι. 
 
 ΧΧΙ, Καλὸν οὖν ἐστίν μαθόντα τὰ δικαιώματα 
 τοῦ Kupiov, ὅσα γέγραπται, ἐν τούτοις περιπατεῖν. 
 ὁ γὰρ ταῦτα ποιῶν ἐν τῇ βασιλείᾳ τοῦ Θεοῦ δοξα- 
 σθήσεται" ὁ ἐκεῖνα ἐκλεγόμενος μετὰ τῶν ἔργων 
 αὐτοῦ συναπολεῖται. 
 
 Next in order follows the Shepherd of Hermas, with 
 a date not much later than the Epistle of Barnabas, 
 and certainly one of the oldest Christian works outside 
 the canon of the New Testament. Here we have again 
 the doctrine of the two ways, called here the ὀρθὴ and 
 στρεβλὴ ὁδὸς, the straight and the crooked path, and two 
 angels are fancifully represented as presiding over them. 
 “Walk thou,” says the author of the Shepherd, “in 
 the straight path, and avoid the crooked.” The notion 
 of duality in conduct, of two lines of life laid before 
 every one, one to be avoided, and the other to be followed, 
 is insisted upon in Hermas chiefly on ethical grounds, 
 and with little reference to Scripture, but more to the 
 δίκαιον and ἄδικον of the philosophic schools, and even an 
 
 1 Rom, xi:;0. 
 
X1V INTRODUCTION 
 
 allusion to the system of the Peripatetics might be traced 
 in the use of the terms δύναμις and ἐνέργεια. 
 
 I. ᾿Ενετειλάμην σοι; φησίν, ἐν τῇ πρώτῃ ἐντολῇ 
 ἵνα φυλάξῃς τὴν πίστιν καὶ τὸν φόβον καὶ τὴν 
 ἐγκράτειαν. Ναί, φημί, κύριε. ᾿Αλλὰ νῦν᾽ θέλω 
 σοι. φησί, δηλῶσαι καὶ τὰς δυνάμεις αὐτῶν, ἵνα 
 νοήσῃς τίς αὐτῶν τίνα δύναμιν ἔχει καὶ ἐνέργειαν. 
 διπλαῖ γάρ εἰσιν αἱ ἐνέργειαι αὐτῶν" κεῖνται οὖν ἐπὶ 
 δικαίῳ καὶ ἀδίκῳ' 2. σὺ οὖν πίστευε τῷ δικαίῳ, τῷ 
 δὲ ἀδίκῳ μὴ πιστεύσης: τὸ γὰρ eS ὀρθὴν πον 
 ἔχει. τὸ δὲ ἄδικον στρεβλὴν' ἀλλὰ σὺ τῇ ὀρθῃ ὁδῷ 
 πορεύου [καὶ ὁμαλῇ], τὴν δὲ στρεβλὴν ἔ ἕασον. 3. ἡ 
 γὰρ στρεβλὴ ὁδὸς τρίβους οὐκ ἔχει, ἀλλ᾽ ἀνοδίας καὶ 
 προσκόμματα πολλά, καὶ τραχεῖά ἐστι καὶ ἀκαν- 
 θώδης. βλαβερὰ οὖν ἐστὶ τοῖς ἐν αὐτῇ πορευομένοις, 
 4. οἱ δὲ τῇ ὀρθῃ ὁδῷ πορευόμενοι ὁμαλῶς περιπα- 
 τοῦσι καὶ ἀπροσκόπτως" οὔτε γὰρ τραχεῖα ἐστιν 
 οὔτε ἀκανθώδης. βλέπεις οὖν ὅτι συμφορώτερόν 
 ἐστι ταύτη τῇ ὁδῷ πορεύεσθαι. 5. ᾿Αρέσκει μοι. 
 φημί. κύριε, ταύτη τῇ ὁδῷ πορεύεσθαι. Πορεύση. 
 φησί, καὶ ὃς ἂν ἐξ ὅλης, καρδίας ἐπιστρέψῃ προς 
 Κύριον πορεύσεται ἐν αὐτῃ." 
 
 Il. Ακουε νῦν. φησί, περὶ τῆς πίστεως. δύο εἰσὶν 
 ἄγγελοι μετὰ τοῦ hag εἷς τῆς δικαιοσύνης καὶ 
 εἷς τῆς πονηρίας. . Iles οὗν. φημί, κύριε, γνώσομαι 
 τὰς αὐτῶν πος ὅτι ἀμφότεροι ἄγγελοι μετ᾽ 
 ἐμοῦ κατοικοῦσιν ; 3. ”Axove, φησί. καὶ σύνιε αὐτάς. 
 
 1 Hermas Pastor. Mand. vi. 1. 
 * Parallelisms occur also in Hermas, Mand. ii. and Mand. Xi., 
 vide Doctrina Apost. ο. i. s. xi.-xiii. 
 
INTRODUCTION Xv 
 
 ὁ μὲν τῆς δικαιοσύνης ἄγγελος τρυφερός ἐστι καὶ 
 αἰσχυντηρὸς καὶ πραῦς καὶ ἡσύχιος. ὃταν οὖν οὗτος 
 ἐπὶ τὴν καρδίαν σου ἀναβῇ, εὐθέως λαλεῖ μετὰ σοῦ 
 περὶ δικαιοσύνης, περὶ ἁγνείας, περὶ σεμνότητος, περὶ 
 αὐταρκείας. περὶ παντὸς ἔργου δικαίου καὶ περὶ πάσης 
 ἀρετῆς ἐνδόξου. ταῦτα πάντα ὅταν εἰς τὴν καρδίαν 
 σου ἀναβῇ, γίνωσκε ὅτι ὁ ἄγγελος τῆς δικαιοσύνης 
 μετὰ σοῦ ἐστί. [ταῦτα οὖν ἐστι τὰ ἔργα τοῦ ἀγγέ- 
 λου τῆς δικαιοσύνης. | τούτῳ οὖν πίστευε καὶ τοῖς 
 ἔργοις αὐτοῦ. 4. ὅρα νῦν καὶ τοῦ ἀγγέλου τῆς πονη- 
 ρίας τὰ ἔργα. πρῶτον πάντων ὀξύχολός ἐστι καὶ 
 πικρὸς καὶ ἄφρων, καὶ τὰ ἔργα αὐτοῦ πονηρά, κατα- 
 στρέφοντα τοὺς δούλους τοῦ Θεοῦ: ὅταν οὖν οὗτος ἐπὶ 
 τὴν καρδίαν σου ἀναβῇ. γνῶθι αὐτὸν ἀπὸ τῶν ἔργων 
 oh as 
 αὐτοῦ. 
 
 Next follows the recently discovered work, which is 
 best described as the Dus Vie or Judicium Petri! It 
 does not seem to be quite complete, as though two ways 
 are mentioned in 6. 1, only the ὁδὸς ζωῆς is given in 
 detail, the ὁδὸς θανάτου being omitted ; it concludes with 
 directions for the appointment of church officers. It is 
 impossible to avoid noticing the similarity between the 
 style of the Epitome or Due Viz and. a well-known 
 
 1 This title is not found in the manuscripts where the work is 
 called Ai διαταγαὶ ai διὰ Κλήμεντος, and ᾿Εἰπιτομὴ ὅρων τῶν ἁγίων 
 ἀποστόλων. Hilgenfeld has conjectured, with some plausibility, 
 that it is in reality a portion of the missing Judicium Petri. Τῇ, 
 however, the title of Epitome is preferred, it would be a collection 
 of precepts on the subject of the Two Paths, with St. Peter as the 
 chief speaker. The commencement should be compared with that 
 of the Epistle of Barnabas. 
 
XVl INTRODUCTION 
 
 fragment of Papias,! so that it might almost be con- 
 jectured that a portion of the Λογῶν Κυριακῶν ᾿Εξήγησις 
 
 of Papias was contained in the Judicium Petri, which - 
 
 would thus carry the source of the Teaching of the 
 Apostles almost to the Apostolic period. The text of 
 Hilgenfeld has been given, who cites three manuscripts 
 of the work: Vindobonensis, Mosquensis, Ottobonianus. 
 There is also a Syriac version. 
 
 1 3. Οὐκ ὀκνήσω δέ σοι καὶ ὅσα ποτὲ παρὰ τῶν πρεσβυτέρων καλῶς 
 
 ἔμαθον καὶ καλῶς ἐμνημόνευσα, συγκατατάξαι ταῖς ἑρμηνείαις, διαβε- 
 βαιούμενος, ὑπὲρ αὐτῶν ἀλήθειαν. οὐ γὰρ τοῖς τὰ πολλὰ λέγουσιν 
 ἔχαιρον ὥσπερ οἱ πολλοί, ἀλλὰ τοῖς τἀληθῆ διδάσκουσιν, οὐδὲ τοῖς τὰς 
 ἀλλοτρίας ἐντολὰς μνημονεύουσιν, ἀλλὰ τοῖς τὰς παρὰ τοῦ Κυρίου τῇ 
 πίστει δεδομένας καὶ ἀπ’ αὐτῆς παραγινομένοις τῆς ἀληθείας. 4. Ἐὲ 
 δέ που καὶ παρηκολουθηκώς τις τοῖς πρεσβυτέροις ἔλθοι, τοὺς τῶν 
 πρεσβυτέρων ἀνέκρινον λόγους" τί ᾿Ανδρέας ἣ τί Πέτρος εἶπεν ἢ τί 
 Φίλιππος ἢ τί Θωμᾶς ἢ ᾿Ιάκωβος ἢ τί ᾿Ιωάννης ἢ Ματθαῖος ἤ τις ἕτερος 
 τῶν τοῦ Κυρίου μαθητῶν, ἅ τε ᾿Αριστίων καὶ ὁ πρεσβύτερος ᾿Ιωάννης, 
 οἱ τοῦ Kuplov μαθηταί, λέγουσιν. οὐ γὰρ τὰ ἐκ τῶν βιβλίων τοσοῦτόν 
 με ὠφελεῖν ὑπελάμβανον, ὅσον τὰ παρὰ ζώσης φωνῆς καὶ μενούσης. 
 —Papias, Frag. 1; Euseb. H.E. iii. 39. 
 
 7. Kat ὁ viv δὲ ἡμῖν δηλούμενος Παπίας τοὺς μὲν τῶν ἀποστόλων 
 λὸγους παρὰ τῶν αὐτοῖς παρηκολουθηκότων ὁμολογεῖ παρειληφέναι, 
 ᾿Αριστίωνος δὲ καὶ τοῦ πρεσβυτέρου ᾿Ιωάννου αὐτήκοον ἑαυτόν φησι 
 γενέσθαι. ᾿Ονομαστὶ γοῦν πολλάκις αὐτῶν μνημονεύσας, ἐν τοῖς αὐτοῦ 
 συγγράμμασι τίθησιν αὐτῶν καὶ παραδόσεις. Kal ταῦτα δ᾽ ἡμῖν οὐκ 
 εἰς τὸ ἄχρηστον elpnoOw.—Euseb. H. E. iii. 39. 
 
 Papias, Iohannis auditor, Hierapolitanus in Asia episcopus, 
 quinque tantum scripsit volumina, que prenotavit Explanatio 
 Sermonum Domini. In quibus quum se in prefatione asserat non 
 varias opiniones sequi, sed apostolos habere auctores, ait: Con- 
 siderabam, quid Andreas, quid Petrus dixissent, quid Philippus, 
 quid Thomas, quid Iacobus, quid Iohannes, quid Mattheus, vel 
 alius quilibet discipulorum Domini.—Cf. Jerome de Vir. Ill. ec. 
 xviii. p. $2. 
 
 SS 
 
INTRODUCTION XV 
 
 THE Du#& Via or JupiciIum PETRI. 
 
 Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου 
 Ἰησοῦ Χριστοῦ. ᾿Ιωάννης καὶ ME es καὶ ΠΕΈέτρος 
 καὶ ᾿Ανδρέας καὶ Φίλιππος καὶ Σίμων καὶ ᾿Ιάκωβος 
 καὶ Ναθαναὴλ καὶ Θωμᾶς καὶ Κηφάᾶς καὶ Βαρθολο- 
 μαῖος καὶ ᾿Ιούδας ‘Lax Bou. 
 
 Kara κέλευσιν τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ 
 του “σωτῆρος συναθροισθέντων ἡμῶν, καθὼς διέταξε 
 (πρὸ ὁ τοῦ: Μέλλετε κληροῦςθαι τὰς ἐπαρχίας. κατα- 
 λογίσασθαι τόπων ἀριθμούς, ἐπισκόπων ἀξίας, πρεσ- 
 βυτέρων ἕδρας, διακόνων παρεδρείας, ἀναγνωστῶν 
 νουνεχίας, χηρῶν ἀνεγκλησίας καὶ ὅσα δέοι πρὸς 
 θεμελίωσιν ἐκκλησίας, ἵνα τύπον τῶν ἐπουρανίων 
 εἰδότες φυλάσσωνται ἀπὸ παντὸς ἀστοχήματος, 
 εἰδότες ὅτι λόγον ὑφέξουσιν ἐν τῇ μεγάλῃ ἡμέρᾳ 
 τῆς κρίσεως περὶ ὧν ἀκούσαντες οὐκ ἐφύλαξαν) 
 καὶ ἐκέλευσεν ἡμᾶς ἐκπέμψασθαι τοὺς λόγους εἰς 
 ὅλην τὴν οἰκουμένην" ἔδοξεν (οὖν) ἡμῖν “πρὸς ὑπόμ- 
 mow τῆς ἀδελφότητος καὶ νουθεσίαν ἑκάστῳ ὡς ὃ 
 κύριος ἀπεκάλυψε κατὰ τὸ θέλημα τοῦ dees διὰ 
 πνεύ ματος ἁγίου μνησθεῖσι λόγου ἐντείλασθαι 
 ὑμῖν. 
 
 I. Ἰωάννης εἶπεν "Ανὸ ρες ἀδελφοί, εἰδότες ὅτι 
 λόγον ὑφεξομεν περὶ τῶν διατεταγμένων ἡμῖν εἷς 
 ἑνὸς πρόσωπον μὴ λαμβάνωμεν, ἀλλ᾽ ἐάν τις δοκῇ 
 συμφέρον ἀντιλέγειν, ἀντιλεγέσθω αὐτῷ. 
 
 ἔδοξε δὲ πᾶσι πρῶτον ᾿Ιωάννην εἰπεῖν. 
 
 ᾿Ιωάννης εἶπεν ᾿ Οδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία 
 τοῦ θανάτου. διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο 
 
XvVili INTRODUCTION 
 
 ὁδῶν: ἡ μὲν γὰρ ὁδὸς τῆς ζωῆς € ἐστὶν αὕτη" ᾿ πρῶτον 
 ἀγαπήσεις τὸν θεὸν τὸν ποιήσαντά σε ἐξ ὅλης τῆς 
 καρδίας σου καὶ δοξάσεις τὸν λυτρωσάμενόν σε eK 
 θανάτου, ἥτις ἐστὶν ἐντολὴ πρώτη. δεύτερον" ἀγα- 
 πήσεις τὸν πλησίον σου ὡς ἑαυτόν, ἥτις ἐστὶν ἐντολὴ 
 δευτέρα" εν οἷς ὅλος ὁ νόμος κρέμαται καὶ οἱ 
 προφῆται. 
 
 Δίατθαῖος εἶπε Πάντα ὅσα μὴ θέλεις σοὶ γενέ- 
 σθαι, μηδὲ σὺ ἄλλῳ ποιήσεις. τούτων δὲ τῶν λόγων. 
 τὴν διδαχὴν εἰπέ, ἀδελφὲ Ilérpe.” 
 
 Ilérpos εἶπεν Ov φονεύσεις, ov μοιχεύσεις, ov 
 πορνεύσεις, οὐ φαρμακεύσεις. οὐ φονεύσεις τέκνον ἐν 
 φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς οὐ ψευδομαρτυ- 
 ρήσεις, οὐ κακολογήσεις, οὐδέ μνησικακὴσεις, οὐκ ETN 
 δίγνωμος. οὐδὲ δίγλωσσος" παγὶς γὰρ θανάτου ἐστὶν 
 ἡ διλγωσσία. οὐκ ἔσται ὁ λόγος σου κενός, οὑδὲ 
 ψενδής, οὐκ ἔση πλεονέκτης, οὐδὲ ἁρπαξ, οὐδὲ ὑπο- 
 κριτής, οὐδὲ κακοήθης, οὐδὲ ὑπερήφανος, οὐδὲ λήψη 
 βουλήν πονηρὰν κατὰ τοῦ πλησίον σου οὐ μισήσεις 
 πάντα ἄνθρωπον, ἀλλ᾽ οὗς μὲν ἐλὲγξεις, οὗς δὲ ἐλεή-᾿ 
 σεις, περὶ ὧν δὲ προσεύξη, ois δὲ ἀγαπήσεις ὑπὲρ 
 τὴν ψυχήν σου. 
 
 ᾿Ανδρέας εἶπε ‘Téxvov μου φεῦγε ἀπὸ παντὸς 
 πονηροῦ καὶ ἀπὸ παντὸς ὁμοίου αὐτοῦ, μὴ γίνου 
 ὀργίλος" ὁδηγεῖ γὰρ ἡ ὀργὴ πρὸς φόνον: ἔστι γὰρ 
 δαιμόνιον ὁ ἀρρενικὸν ὁ θυμός. μὴ γίνου ζηλωτής, μηδὲ 
 ἐριστικός, μηδὲ θυμαντικός: ἐκ γὰρ τούτων φόνος 
 γεννᾶται. 
 
 Φίλιππος εἶπε Téxvor, μὴ γίνου ἐπιθυμητής" 
 ὁδηγεῖ γὰρ ἡ ἐπιθυμία πρὸς τὴν πορνείαν καὶ ἕλκει 
 
 1 Matt. xxii. 40. * Tob. iv. 16; Lue. vi, 31. 
 
INTRODUCTION ΧΙΣ 
 
 τοὺς ἀνθρώπους πρὸς ἑαυτήν᾽ ἔστι γὰρ θηλυκὸν 
 δαιμόνιον τῆς ἐπιθυμίας, καί ὁ μὲν μετ᾽ ὀργῆς, ὁ δὲ 
 el? ἡδονῆς ἀπόλλυσι τοὺς εἰσδεχομένους aura. 
 ὁδὸς δὲ πονηροῦ πνεύματος ἁμαρτία ψυχῆς καὶ 
 ὅταν βραχείαν εἴσδυσιν σχῇ ἐν αὐτῷ, πλατύνει αὐτὴν 
 καὶ ἄγει ἐπὶ πάντα τὰ κακὰ τὴν ψυχὴν ἐκείνην καὶ 
 οὐκ ἐᾷ διαβλέψαι τὸν ἄνθρωπον καὶ ἰδεῖν τὴν 
 ἀλήδειων: ὁ θυμὸς ὑμῶν μέτρον ἐχέτω καὶ ἐν 
 βραχεῖ διαστήματι αὐτὸν ἡνιοχεῖτε καὶ ἀνακρούετε. 
 ἵνα μὴ ἐμβάλλη ὑ ὑμᾶς εἰς ἔργον πονηρόν. θυμὸς γὰρ 
 καὶ ἡδονὴ πονηρὰ ἐπιπολὺ παραμένοντα κατὰ ἐπί- 
 τασιν δαιμόνια γίνεται. καὶ ὅταν ἐπιτρέψη αὐτοῖς 
 ὁ ἄνθρωπος, οἰδαίνουσιν ἐν τῇ ψυχῇ αὐτοῦ καὶ 
 γίνονται μείζονες καί ἀπάγουσιν αὐτὸν εἰς ἔργα 
 ἄδικα καὶ ἐπιγελῶσιν αὐτῷ. ἤδονται ἐπὶ τῇ ἀπω- 
 λείᾳ τῶν ἀνθρώπων. 
 
 Σίμων εἶπε Τέκνον, μὴ γίνου αἰσχρολόγος μηδὲ 
 ὑψηλόφθαλμος. ἐκ γὰρ τούτων μοιχείαι γίνονται. 
 
 Ἰάκωβος εἶπε Téxvov, μὴ γίνου οἰωνοσκόπος, 
 ἐπειδὴ ὁδηγεῖ πρός τὴν ein λει κε τς μηδὲ ἐπα- 
 οιδός, μηδὲ μαθηματικός, μηδὲ περικαθάιρων, μηδὲ 
 θέλε αὐτὰ ἰδεῖν, μηδὲ ἀκούειν" ἐκ γὰρ τούτων ἁπάν- 
 των εἰδωλολατρεῖαι γεννῶνται. 
 
 Ναθαναὴλ εἶπε 'έκνον, μὴ γίνου ψεύστης. 
 ἐπειδὴ ὁδηγεῖ τὸ ψεῦσμα ἐπὶ τὴν κλοπήν, μηδὲ 
 φιλάργυρος, μηδὲ κενόδοξος" ἐκ ai τούτων ἁπαν- 
 τῶν κλοπαὶ ι γεννῶνται. 
 
 ᾿Ιούδας εἶ εἶπε" T'exvoy, μὴ γίνου γόγγυσος. ἐπειδὴ ἃ ἄγει 
 προς τὴν βλασφημίαν, μηδὲ αὐθάδης, μηδὲ πονηρό- 
 φρων'" ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται. ἢ 
 
 1 Matt. ν. 4. 
 Cc 
 
XX INTRODUCTION 
 
 ἴσθι de T pals, ἐπειδὴ πραεῖς κληρονομοῦσι τὴν 
 βασιλείαν τῶν οὐρανῶν. γίνου μακρόθυμος, ἐλεήμων, 
 εἰρηνοποιός, καθαρος τῷ καρδίᾳ ἀπὸ παντὸς κακοῦ, 
 ἄκακος καὶ ἡσύχιος,ἷ ἀγαθὸς καὶ φυλάσσων καὶ 
 τρέμων τοὺς λόγους ous ἤκουσας" οὐχ ὑψώσεις 
 σεαυτόν, οὐδέ δώσεις τῇ ψυχὴ σου θράσος, οὐδὲ 
 κολληθήσῃ τῇ ψυχῇ σου μετὰ ὑψηλῶν, ἀλλὰ μετά 
 δικαίων καὶ τἀπεινῶν ἀναστραφήσῃ, τὰ δὲ συμβάνον- 
 ταί σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξ Ns εἰδὼς ὅτι 
 ἄτερ θεοῦ οὐδὲν γίνεται. 
 
 Θωμᾶς εἶπεν "Γέκνον, τὸν λαλοῦντά σοι τὸν λόγον 
 τοῦ θεοῦ καὶ “παραίτιόν σοι γινόμενον. τῆς ζωῆς καὶ 
 δόντα σοι τὴν ἐν κυρίῳ σφραγῖδα ἀγαπήσεις ὡς 
 κόρην ὀφθαλμοῦ σου; μνησθήσῃ δὲ αὐτοῦ νῦκτα καὶ 
 ἡμέραν, Tires αὐτὸν ὡς τὸν κύριον' ὅθεν γὰρ ἡ 
 κυριότης λαλεῖται, ἐκεῖ κύριός ἐστιν. ἐκζητήσεις δὲ 
 το πρόσωπον αὐτοῦ καθ᾽ ἡμέραν καὶ τοὺς λοιποὺς 
 ἁγίους. ἵνα ἐπαναπαύσῃ τοῖς λόγοις αὐτῶν: κολλώ- 
 μενος γὰρ ay: ἴοις ἁγιασθήση. τιμήσεις αὐτόν, καθ᾽ 
 ὁ δυνατὸς εἶ, ἐκ τοῦ ἐπ τωι σου καὶ ἐκ τοῦ πόνου 
 τῶν χείρων σου. i γὰρ ὁ κύριος δι αὐτοῦ Ἰξίωσέ 
 σοι δοθῆναι πνευματικὴν τροφὴν καὶ ποτὸν καὶ ζωὴν 
 αἰώνιον, σὺ ὀφείλεις πολὺ μάλλον τὴν φθαρτὴν καὶ 
 πρόσκαιρον προσφέρειν τροφὴν"" ἄξιος γὰρ ὁ ἐργάτης 
 τοῦ μισθοῦ, καὶ Βοῦν ἀλοῶντα οὐ φιμώσεις, καὶ 
 οὐδεὶς φυτεύει ἀμπελῶνα καὶ ἐκ τοῦ καρποῦ αὐτοῦ 
 οὐκ ἐσθίει. 
 
 ΚΚηφάς εἶπεν Ou ποιήσεις σχίσματα, εἰρηνεύσεις 
 δὲ μαχομένους" κρινεῖς δικαίως" οὐ λήψη πρόσωπόν 
 ΡΤ κυ 2. 
 
 3 Lue. x. 7; 1 Tim. v. 18:.1 Cor. ix. 7-9; Deut. xxv. 4. 
 
INTRODUCTION ΧΧῚ 
 
 τινα ἐλέγξαι ἐπὶ παραπτώματι. οὐ γὰρ ἰσχύει 
 πλοῦτος παρὰ κυρίῳ' οὐ γὰρ ἀξία προκρίνει, οὐδὲ 
 κάλλος ὠφελεῖ, ἀλλὰ ἰσότης ἐστὶ πάντων παρ᾽ heed 
 ἐν προσευχῇ σου μῆ διαψυχήσης, πότερον ἔσται ἢ οὐ" 
 μὴ γίνου πρὸς μὲν τὸ λαβεῖν ἐκτείνων τὰς χεῖρας, 
 πρὸς δὲ τὸ δοῦναι συσπῶν. ἐὰν ἔχῃς. διὰ τῶν χειρῶν 
 σου δώσεις λύτρωσίν τῶν ἁμαρτιῶν σου" οὐ διστάσεις 
 διδόναι, οὐδὲ διδοὺς γογγύσεις γνώσῃ γάρ, τίς ἐστιν 
 ὁ τοῦ μισθοῦ καλὸς ἀνταποδότης. οὐκ ἁποστρα- 
 φήση ἐνδεόμενον, κοινωνήσεις δὲ ἁπάντων τῷ ἀδελφῷ 
 σου καὶ οὐκ ἐρεῖς ἴδια εἶναι εἰ γὰρ ἐν τῷ ἀθανάτῳ 
 κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν φθαρτοῖς. 
 
 Βαρθολομαῖος εἶπεν: ᾿Ερωτῶμεν ὑμᾶς, ἀδελφοί, 
 ὡς ἔτι καιρός ἐστι, καὶ ἔχετε, εἰς οὗς ἐργάζεσθε μεθ᾽ 
 ἑαυτῶν, μὴ ἐκλείπετε ἐν μηδενί, ἐξουσίαν ἐὰν ἔχητε: 
 ἐγγὺς γὰρ ἡ ἡμέρα κυρίου, ἐν a συναπολεῖται πάντα 
 σὺν τῷ πονηρῷ." ἥξει, γὰρ ὁ κύροις, καὶ ὁ μισθὸς 
 αὐτοῦ μετ᾽ αὐτοῦ. ἑαυτῶν γίνεσθε σύμβουλοι ἀγαθοί, 
 διδακτοί. φυλάξεις ἃ παρέλαβες, μήτε προσθείς. 
 μήτε ὑφαιρῶν. 
 
 II. Πέτρος εἶπεν ᾿Αδελφοί, τὰ περὶ τῶν λοιπῶν 
 νουθεσιῶν αἱ γραφαὶ διδάξουσιν, ἡμεῖς δὲ ἃ ἐκελεύ- 
 σθημεν διατάξωμεν. πάντες εἶπαν [Πέτρος λεγέτω. 
 
 Πέτρος εἶπεν Kav ὀλιγανδρία ὑπάρχῃ, καὶ μή 
 που πλῆθος τυγχάνῃ τῶν δυναμένων ψηφίσασθαι περὶ 
 ἐπισκόπου ἐντὸς δεκαδύο ἀνδρῶν, εἰς τὰς πλησίον 
 ἐκκλησίας, ὅπου τυγχάνει πεπηγυῖα. γραφέτωσαν, 
 ὅπως ἐκεῖθέν ἐκλεκτοὶ τρεῖς ἄνδρες παραγενόμενοι δο- 
 κιμῇ δοκιμάσωσι τὸν ἄξιον ὅ ὅντα, εἴ τις φήμην καλὴν 
 ἔχει ἀπὸ τῶν ἐθνῶν, εἰ ἀναμάρτητος ὑπάρχει, εἰ 
 
 pie |) Pia Neue > ip 26 ΠΕῚ Σ᾿ re, 
 
ΧΧῚ ᾿ INTRODUCTION 
 
 φιλόπτωχος, εἰ σώφρων, μὴ μέθυσος, μὴ πόρνος, μὴ 
 πλεονέκτης ἣ λοιδορος ἢ προσωπολήπτης καὶ τὰ 
 τούτοις ὅμοια. καλὸν μὲν εἶναι ἀγύναιος, εἰ δὲ μή," 
 ἀπὸ μιᾶς γυναικός, παιδείας “μέτοχος, δυνάμενος τὰς 
 αφὰς ἑ μηνεύειν, εἰ δὲ ἀγράμματος, πραὺς ὑπάρχων, 
 eh ies i εἰς ae anew μήποτε περί 
 τινος ἐλεγχθεὶς ἐπίσκοπος ἀπὸ τῶν πολλῶν γενηθείη. 
 Ἰωάννης. εἶπεν ‘O κατασταθεὶς ἐπίσκοπος, εἰδὼς 
 ὁ προσεχὲς καὶ φιλόθεον τῶν σὺν αὐτῷ καταστήσει. 
 οὖς ἐὰν δοκιμάσῃ πρεσβυτέρους [ δέκα δύο. πάντες 
 ἀντεῖπον ὅτι οὐ [δεκα δύο, ἀλλὰ KO'"* εἴκοσι γὰρ καὶ 
 τέσσαρές εἰσι πρεσβύτεροι, δώδεκα ἐκ δεξιῶν καὶ 
 δώδεκα ἐξ᾿ εὐωνύμων. ᾿Ιωάννης εἶπεν καλῶς ὑπεμνή- 
 σατε. ἀδελφοί: οἱ μὲν γὰρ ἐκ δεξιῶν δεχόμενοι a ἀπὸ 
 τῶν ἀρχαγγέλων τὰς φιάλας πρόσφέρουσι τῷ 
 δεσπότῃ, οἱ δὲ εξ ἀριστερῶν ἐπέχουσι τῷ aber 
 τῶν ἀγγέλων. δεῖ οὖν εἶναι [κδ΄ q Tous πρεσβυτέ- 
 ρους ἤδη κεχρονικότας ἐπὶ τῷ κόσμῳ, τρόπῳ τινὶ 
 ἀπεχομένους, τῆς πρὸς γυναῖκας συνελεύσεως, εὐμετα- 
 δότους εἰς τὴν ἀδελφότητα. πρόσωπον ἀνθρώπου μὴ 
 λαμβάνοντας, συμμύστας τοῦ ἐπισκόπου καὶ συνεπι- 
 μάχους. συναθροίζ ζοντας τὸ πλῆθος, προθυμουμένους 
 τὸν ποιμένα. οἱ δὲ ἐκ δεξιῶν πρεσβύτεροι προνοή- 
 σονται τῶν ἐπισκόπων πρός τὸ θυσιαστήριον, ὃ ὅπως 
 τιμήσωσι καὶ ἐντιμηθῶσιν, εἰς ὃ ἂν δέη. οἱ ἐξ 
 ἀριστερῶν πρεσβύτεροι προνοήσονται τοῦ πλήθους, 
 ὅπως εὐσταθήσῃ καὶ ἀθόρυβον ἢ ἢ. πρῶτον μεμαθηκὸς 
 ἐν πάση ὑποταγῇ. εἰ δέ τις νουθετούμενος αὐθαδῶς 
 ἀποκριθῇ, τὸ ἕν ποιήσαντες οἱ ἐπὶ τῷ θυσιαστηρίῳ 
 τὸν τοιοῦτον μετὰ ἴσης βουλῆς, ὃ ἂν ἦ ἄξιον. δικασά- 
 
 1 Apocal. iv. 4-10. 
 
INTRODUCTION XxXlll 
 
 τωσαν, ἵνα Kat ot λοιποὶ φόβον ἔχωσι. μήποτε 
 ἑνὸς πρόσωπον λάβωσι, καὶ ἐπὶ πλεῖον νεμηθῇ ὡς 
 γάγγραινα. καὶ αἰχμαλωτισθῶσι[ν] οἱ πάντες. 
 
 Ἰάκωβος εἶπεν ᾿Αναγνώστης καθιστανέσθω πρῶτον 
 δοκιμῇ δεδοκιμασμένος, μή γλωσσοκόπος. μή μέθυσος, 
 μηδὲ γελωτολόγος, εὔτροπος, εὐπειθής. εὐγνώμων, ἐν 
 ταῖς κυριακαῖς συνόδοις πρῶτος σύνδρομος. εὐήκοος. 
 διηγητικός, εἰδώς ὅτι εὐαγγελιστοῦ τόπον ἐργαζεται 
 ὁ yap ἐμπιπλῶν ὦτα μὴ νοοῦντος ἔγγραφος λογισ- 
 θήσεται παρὰ τῷ θεῷ. 
 
 Ματθαῖος εἶπε Διάκονοι καθισπτασθωσαν. γέγρατ- 
 vat’ Ki τριῶν σταθήσεται πᾶν ῥῆμα κυρίου." ἔστω- 
 σαν δεδοκιμασμένοι πάση διακονὶᾳ, μεμαρτυρημένοι 
 παρὰ τοῦ πλήθους, μονόγαμοι, τϑκνοτρόφοι, σώ- 
 ppovess ἐπιεικεῖς, ἥσυχοι, μὴ γογγύσοι, μὴ δίγλωσ- 
 σοι, μὴ ὀργίλοι --- ὀργὴ γὰρ ἀπόλλυσιν ἄνδρ OL 
 φρόνιμον---, μὴ πρόσωπον πλουσίου 5 ee 
 μηδὲ πένητα καταδυναστεύοντες, μηδὲ οἶῳ πολλῷ 
 χρώμενοι, εὔσκυλτοι, τῶν κρυφίων ἔργων καλοὶ 
 
 ; ; ee os δι 
 προτρεπτικοί, ἐπαναγκάζοντες τοὺς ἔχοντας τῶν 
 ἀδελφῶν ἁπλοῦν τὰς χείρας, καὶ αὐτοὶ εὐμετάδοτοι, 
 κοινωνικοί, πάσῃ τιμῇ καὶ ἐντροπῇ και φόβῳ τιμώ- 
 μενοι ὑπὸ τοῦ πλήθους," ἐπιμελῶς προσέχοντες τοῖς 
 ἀτάκτως ΠΟ ous μὲν νουθετοῦντες, οὕς δὲ 
 παρακαλοῦντες, οὺς δὲ ἐπιτιμῶντες" τοὺς δὲ κατα- 
 φρονοῦντας τελέως παραπεμπόμενοι, εἰδότες ὅτι οἱ 
 ἀντίλογοι καὶ καταφρονηταὶ καὶ λοίδοροι Χριστῷ 
 ἀντετάξαντο. 
 
 Κηφᾶς εἶπε Χῆραι καθιστανέσθωσαν τρεῖν" αἱ 
 
 + Deuiexre 155 Matt. xyiil:, 7 ; 2 Cor. xii. T. 
 = Thess; au 11 
 
XX1V INTRODUCTION 
 
 δύο προσμένουσαι τῇ προσευχῇ περὶ πάντων big 
 ἐν πείρᾳ. καὶ πρὸς τὰς ἀποκαλύψεις περὶ οὗ ἂν 
 δέῃ, μία δὲ παρεδρεύουσα ταῖς ἐν ταῖς νόσοις πειραζο-᾿ 
 μέναις. εὐδιάκονος, νηπτικ΄, τὰ δέοντα ἀπαγγέλλουσα 
 τοῖς πρεσβυτέροις, μὴ αἰσχροκερδής. μὴ οἴνῳ πολλῷ 
 προσέχουσα., ἵνα δύνηται νήφειν πρὸς τὰς νυκτερινὰς 
 ὑπηρεσίας, καὶ εἴ τις ἑτέρα βούλοιτο ἐργαγαθεῖν' 
 
 γὰρ ταῦτα πρῶτα κυρίου θησαυρίσματα εἰσιν 
 ἀγαθά. 
 
 ᾿Ανδρέας εἶπε Διάκονοι ἐργάται τῶν καλῶν ἔ ἔργων 
 νυχθήμερον ἐπιλεύσοντες πανταχοῦ, μήτε πένητα 
 ὑπεροπτεύοντες, μήτε πλούσιον προσωποληπτεύοντες 
 ἐπιγνώσονται τὸν θλιβόμενον, καὶ ἐκ τῆς λογίας 
 οὐ παραπέμψονται, ἐπαναγκάσουσι τοὺς δυναμένους 
 ἀποθησαυρίζειν εἰς ἔργα ἀγαθά," προορῶντας τοὺς 
 λόγους τοῦ διδασκάλου ἡμῶν Εὔϊδετέ με πεινῶντα καὶ 
 οὐκ ἐθρέψατέ με: οἱ γὰρ καλῶς διακονήσαντες καὶ 
 py : ; 4 re : 
 ἀμέμπτως τόπον ἑαυτοῖς προσποιοῦνται τὸν ποιμε- 
 
 μ 
 νικόν. 
 
 Φιλίιππὸος εἶπεν ‘O λαϊκὸς τοῖς λαϊκοῖς πράγμασι 
 περιποιθέσθω ὑποτασσόμενος τοῖς παρεδρευουσι τῷ 
 θυσιαστηρίῳ. ἕκαστος τῷ ἰδίῳ τόπῳ ἀρεσκέτω τῷ 
 θεῷ, μὴ φιλεχθροῦντες ἀλλήλοις περὶ τῶν τεταγμέ- 
 νῶν, ἕκαστος ἐν ᾧ ἐκλήθη παρὰ τῷ θεῷ. ὁ ἕτερος 
 τοῦ ἑτέρου τὸν δρόμον μὴ παραμενέτο" οὐδὲ 
 γὰρ οἱ ἄγγελοι παρὰ τὸ διατεταγμένον αὐτοῖς οὐδὲν 
 ἕτερον ἐξελίσσουσιν. 
 
 (Avdpéas εἶπεν Εὔχρηστόν ἐστιν, ἀδελφοί, ταῖς 
 γυναιξὶ διακονὶαν καταστῆσαι. 
 
 Πέτρος εἶπεν ᾿᾿φθάσαμεν τάξαντες" περὶ δὲ τὴς 
 
 1 Matt. xxv. 35; 1 Tim. iii. 13. 
 
INTRODUCTION XXV 
 
 προσφορᾶς τοῦ σώματος καὶ τοῦ αἵματος ἀκριβῶς 
 
 : 
 μηνύσωμεν. 
 
 ᾿Ιωάννης εἶπεν ᾿Επελάθεσθε, ἀδελφοί, ὅτε ἤτησεν 
 ὁ διδάσκαλος τὸν ἄρτον καὶ τὸ ποτήριον καὶ ηὐλό- 
 γησεν αὐτὰ λέγων Τοῦτό ἐστι τὸ σῶμα μου καὶ 
 τὸ αἷμα, ὅπ οὐκ ἐπέτρεψε ταύταις συστὴναι ἡμῖν. 
 Μάρθα εἶπε Διὰ Μαριάμ ὅτι εἶδεν αὐτην μειδιῶσαν. ; 
 Mapia εἶπεν Ouxert ἐγέλασα: προέλεγε “γὰρ ἡμῖν, 
 ὅτε ἐδίδασκεν, ὅτι τὸ ἀσθενές διὰ τοῦ ἰσχυροῦ 
 σωθήσεται. 
 
 Κηφᾶς εἶπεν ᾿Εϊνίων μέμνησθε λεγόντων ὅτι ταῖς 
 γυναιξὶ μὴ ὀρθαῖς πρέπει προσεύχεσθαι, ἀλλὰ ἐπὶ 
 τῆς γῆς καθεζομέναις. 
 
 ᾿Ιάκωβος εἶπε Πῶς οὖν δυνάμεθα περὶ γυναικῶν 
 διακονίαν ὁρίσαι, εἰ μή τι διακονίας ἵνα ἐπισχήσωσι 
 ταῖς ἐνδεομέναις ; 
 
 Φιλιππος εἶμε Tovro, ἀδελφοί, περὶ τῆς μετα- 
 δόσεως.) ὁ ποιῶν ἔργον ἑαυτῷ θησαυρὸν καλὸν 
 περιποιεῖται" ὁ γὰρ θησαυρίζων ἐν τῇ βασιλείᾳ 
 ἔγγραφος ἐ ἐργάτης λογισθήσεται παρὰ τῷ θεῷ. 
 
 eT pos εἶπε: Ταῦτα, ἀδελφοί, οὐχ ὡς ἐξουσίαν 
 τινὸς ἔχοντες πρὸς ἀνάγκην, ἀλλ᾽ ἐπιταγὴν ἔχοντες 
 παρὰ κυρίου ἐρωτῶμεν ὑμᾶς φυλάξαι τὰς ἐντολάς, 
 μηδὲν ἀφαιροῦντας ἢ προστιθέντας, τῷ ὀνόματι 
 κυρίου ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν. 
 
 Next follows the seventh book of the ‘ Apostolic 
 Constitutions,” composed most likely about 250 4.D. In 
 chapters 1.—xxxil. 1s contained nearly the whole of the 
 Didache of Bryennius, only more complete in form, 
 
 1 Matt. xxvi. 26 sq. 
 
XXVl1 INTRODUCTION 
 
 and with the precepts worked out at length. There is 
 no reference to any previous treatise, but the doctrine of 
 the Two Ways is given as one of the Apostolic Doctrines, 
 and is supplemented by directions for the administra- 
 tion of the Sacraments and the appointment of church 
 officers, and a prediction of the end of the world follows. 
 
 This completes the series of works parallel with the 
 Didache, and by comparing them with the Constanti- 
 nople manuscript it will be seen that nearly every 
 sentence in the Didache of Bryennius occurs in one 
 or other of the four works cited. So that the question 
 arises whether the Didache was the source from which 
 the other writers drew their sentiments, or whether it 
 was not an epitome or collection made by an anony- 
 mous writer, who selected what he considered to be the 
 primitive doctrines of the Apostles, omitting what he 
 considered to be of later date or less importance, and 
 forming out of their teaching a short manual of duty. 
 The shortness of the treatise published by Bryennius 
 seems to suggest the latter view, which will make the 
 work somewhat resemble the Syriac version of Igna- 
 tius, which is now acknowledged to be an abridgment 
 of the Greek.! 
 
 1 Whiston seems to have supposed that he had discovered the 
 missing Διδαχὴ τῶν ἀποστόλων in some Arabic fragments of the 
 Apostolical Constitutions found by him in the Bodleian Library at 
 Oxford ; but though he was right in his conjecture that the two 
 works coincided in part, none of his fragments are found in the 
 genuine Didache, being all taken from the first to the fourth book 
 of the Apostolical Constitutions, while the Didache is only found 
 in the seventh book (Whiston, ‘‘ Primitive Christianity Revived,” 
 p. 81); and Grabe himself was mistaken (ef. Grabe, ‘‘An Essay upon 
 two Arabic Manuscripts’’) in supposing that it was contained in the 
 eighth book ; the fact that it was really contained in the seventh 
 
 a 
 
INTRODUCTION XXV1l 
 
 Keg. 1. Tod νομοθέτου Μωσέως εἰρηκότος τοῖς 
 ᾿Ισραηλίταις ᾿Ιδοὺ δέδωκα πρὸ προσώπου ὑμῶν τὴν 
 ὁδὸν τῆς ζωῆς καὶ τὴν ὁδὸν τοῦ θανάτου, καὶ ἐπι- 
 φέροντος "Εκλεξει τὴν ζωὴν ἵνα ζήσης: καὶ τοῦ 
 προφήτου Ἤλία λέγοντος τῷ λαῷ “Ἕως πότε 
 χωλανεῖτε ἐπ᾽ ἀμφοτέραις ταῖς ἰγνύαις ὑμῶν; εἰ 
 Θεός ἐστι Κύριος, πορεύεσθε ὀπίσω αὐτοῦ' εἰκότως 
 ἔλεγε καὶ ὁ κύριος ᾿Ιησοῦς Οὐδεὶς δύναται δυσὶ κυρίοις 
 δουλεύειν: εἰ γὰρ τὸν ἔνα μισήσει καὶ τὸν ἕτερον 
 ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου κατα- 
 φρονήσει ἀναγκαίως καὶ ἡμεῖς ἑπόμενοι τῷ διδασκάλῳ 
 Χριστῷ, ὅς ἐστι σωτὴρ πάντων ἀνθρώπων μάλιστα 
 πιστῶν, φαμὲν ὡς δύο ὁδοί εἰσι, μία τῆς ζωῆς καὶ μία 
 τοῦ θανάτου. (Λὐδεμίαν δὲ σύγκρισιν ἔχουσι πρὸς 
 ἑαυτὰς (πολὺ γὰρ τὸ διάφορον), μᾶλλον δὲ πάντη 
 κεχωρισμέναι τυγχάνουσι: καὶ φυσικὴ μέν ἐστιν ἡ 
 τῆς ζωῆς ὁδός, ἐ ἐπείσακτος δὲ ἡ τοῦ θανάτου, οὐ τοῦ 
 κατὰ γνώμην Θεοῦ ὑπάρξαντος, ἀλλὰ τοῦ ἐξ ἐπι- 
 βουλῆς τοῦ ἀλλοτρίου. 
 
 Keg. 2. Πρώτη οὖν τυγχάνει ἡ ὁδὸς τῆς ζωῆς καὶ 
 ἔστιν αὕτη. ἣν καὶ ὁ νόμος διαγορεύει, ἀγαπᾶν κύριον 
 τὸν Θεὸν ἐξ ὅλης τῆς ψυχῆς, τὸν ἕνα καὶ μόνον, παρ᾽ 
 ὃν ἄλλος οὐκ ἔστι, καὶ τὸν πλησίον ὡς ἑαυτόν. Καὶ 
 πᾶν ὃ μὴ Bere γενέσθαι σοι, καὶ σὺ τοῦτο ἄλλῳ 
 οὐ ποιήσεις. Εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, 
 προσεύχεσθε ὑ ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, ἀγαπᾶτε 
 τοὺς ἐχθροὺς ὑμῶν. Ποία. γὰρ, ὑμῖν χάρις, ἐὰν 
 φιλῆτε τοὺς φιλοῦντας ὑμᾶς ; καὶ γὰρ οἱ ἐθνικοὶ 
 
 book not having been known until the discovery of the manuscript 
 at Constantinople, all the previous conjectures as to the nature and 
 contents of the lost work having been entirely incorrect. 
 
 D 
 
XXVlll INTRODUCTION 
 
 τοῦτο ποιοῦσιν' ὑμεῖς δὲ φιλεῖτε τοὺς μισοῦντας 
 ὑμᾶς καὶ ἐχθρὸν οὐχ ἕξετε: οὗ μισήσεις γάρ. φησί, 
 πάνταἄν θρωπον, οὐκ αἰγύπτιον, οὐκ ἰδουμαῖον, 
 ἄπαντες γάρ εἰσι τοῦ Θεοῦ ἔ ἔργά. Φεύγετε δὲ οὐ τὰς 
 φύσεις, ἀλλὰ τὰς γνώμας τῶν πονηρῶν. ᾿Απέχου 
 τῶν σαρκικῶν καὶ κοσμικῶν ἐπιθυμιῶν. "Eav τίς σοι 
 δῷ ῥάπισμα εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ 
 4 ‘ ” ’ , “ὔ = hd ; \ 
 Kal τὴν ἄλλην: οὐ φαύλης οὔσης TIS ἀμύνης, ἀλλὰ 
 τιμιωτέρας τῆς ἀνεξικακίας" λέγει γὰρ ὁ Δαβὶδ Ki 
 ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι Kaka. “Kav 
 ἀγγαρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ᾽ αὐτοῦ δύο, 
 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου 
 λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον, καὶ ἀπὸ τοῦ 
 αἴροντος τὰ σὰ μὴ ἀπαίτει. "Τῷ αἰτοῦντί σε δίδου. 
 καὶ ἀπὸ τοῦ θέλοντος δανείσασθαι παρὰ σοῦ μὴ (ἀπο- 
 στραφεὶς) ἀποκλείσῃς τὴν χεῖρα: δίκαιος γὰρ ἀνὴρ 
 οἰκτείρει καὶ κιχρᾷ' πᾶσι γὰρ θέλει δίδοσθαι ὁ πατὴρ 
 ὁ τὸν ἥλιον αὐτοῦ ἀνατέλλων ἐπὶ πονηροὺς καὶ 
 9 , 4 Ἁ 9 Ἁ 9 ~ , ’ A ’ 
 ἀγαθούς, καὶ τὸν ὑετὸν αὐτοῦ βρέχων ἐπὶ δικαίους 
 4 " ’ ~ my ' 4 ’ 9 ᾿] ’ 
 καὶ ἀδίκους. Ilaow οὖν δίκαιον διδόναι ἐξ οἰκείων 
 , ἢ , ‘ , aS A , 
 πόνων' Tina yap, φησί, Tov Κύριον ἀπὸ σῶν δικαίων 
 Tove’ προτιμητέον δὲ τοὺς ἁγίου. Οὐ φονεύσεις, 
 τοῦτ᾽ ἔστιν οὐ φθερεῖς τὸν ὅμοιόν σοι ἄνθρωπον: 
 διαλύεις γὰρ τὰ καλῶς γινόμενα" οὐχ ὡς παντὸς 
 , , ’ ο Ἁ ’ ee , 
 φόνου φαύλου τυγχάνοντος, ἀλλὰ μόνου τοῦ ἀθώου, 
 τοῦ δ᾽ ἐνδίκου ἄρχουσι μόνοις ἀφωρισμένου. Οὐ 
 μοιχεύσεις διαιρεῖς γὰρ μίαν σάρκα εἷς δύο: "σονται 
 γάρ, φησίν, οἱ δύο εἰς σάρκα μίαν' ἕν γάρ εἰσιν Ἢ 
 καὶ γυνὴ τῇ φύσει, τῇ συμπνοίᾳ, τῇ ἑνώσει, τῇ 
 θέσει, τῷ βίῳ, τῷ τρόπῳ, κεχωρισμένοι δέ εἰσι τῷ 
 σχήματι καὶ τῷ ἀριθμῷ. Οὐ παιδοφθορήσεις" παρὰ 
 
INTRODUCTION ἜΣΙ 
 
 φύσιν γὰρ τὸ κακὸν ἐκ Σοδόμων φυέν, ἥτις πυρὸς 
 θεηλάτου παρανάλωμα γέγονεν' ἐπικατάρατος δὲ ὁ 
 τοιοῦτος καὶ ἐρεῖ πᾶς ὁ λαὸς Τ Γένοιτο. Οὐ πορνεύ- 
 σεις" οὐκ ἔσται γάρ, φησί, πορνεύων ἐν υἱοῖς ᾿Ισραήλ. 
 Οὐ κλέψεις: "Axap γὰρ κλέψας ἐν τῷ ᾿σραὴλ ἐν 
 Ἰεριχὼ λίθοις βληθεὶς τοῦ ζῆν ὑπεξῆλθε, καὶ Τ' ιεζεῖ 
 κλέψας καὶ ψευσάμενος ἐκληρονόμησε τοῦ Νεεμὰν 
 τὴν λέπραν, καὶ ᾿Ιούδας κλέπτων τὰ τῶν πενήτων, 
 τὸν Κύριον τῆς δόξης παρέδωκεν ᾿Ιουδαίοις καὶ μετα- 
 μεληθεὶς ἀπήγξατο καὶ ἐλάκησε μέσος καὶ ἐξεχύθη 
 πάντα τὰ σπλάγχνα αὐτοῦ, καὶ ᾿Ανανίας καὶ Σατπ- 
 φείρα ἡ τούτου γυνή, κλέψαντες τὰ ἴδια καὶ πειρά- 
 σαντες τὸ πνεῦμα Κυρίου, παραχρῆμα ἀποφάσει 
 Πέτρου τοῦ συναποστόλου ἡ ἡμῶν ἐθανατώθησαν. 
 
 Keg. 3. Ou μαγεύσεις, οὐ φαρμακεύσεις" φαρμα- 
 κούς γάρ, φησίν, οὐ περιβιώσετε. Ou φονεύσεις 
 τέκνον σου ἐν φθορᾷ οὐδὲ τὸ γεννηθὲν ἀποκτενεῖς" 
 πᾶν γὰρ τὸ ἐξεικονισμένον, ψυχὴν λαβὸν παρὰ 
 Θεοῦ, φονευθέν, ἐκδικηθήσεται, ἀδίκως ἀναιρεθέν. Οὐκ 
 ἐπιθυμήσεις τὰ τοῦ πλήσίον σου, οἷον τὴν γυναῖκα ἢ 
 τὸν παῖδα 7 τὸν βοῦν ἡ τὸν ἀγρόν. Οὐκ ἐπιορκήσεις" 
 ἐρρέθη γὰρ μὴ ὀμόσαι ὅλως: εἰδὲ μή γε, κἂν εὐορ- 
 κήσης, ὅτι ἐπαινεθήσεται πᾶς ὁ ὀμνύων ἐν αὐτῷ. Ov 
 ψευδομαρτυρήσεις. ὅτι ὁ συκοφαντῶν πένητα παρο- 
 
 , \ , ΕῚ , 
 ὕνει TOV ποιήσαντα αὐτον. 
 
 Κεφ. 4. Οὐ κακαλογήσεις' Μὴ ἀγάπα γὰρ. 
 φησί, κακολογεῖν, ἵ ἵνα μὴ ἐξαρθῆς: οὐδὲ μνησικακήσεις" 
 ὁδοὶ γὰρ μνησικάκων εἰς θάνατον. Οὐκ ἔση δίγνωμος 
 οὐδὲ δίγλωσσος" παγὶς γὰρ ἰσχῦρὰ ἀνδρὶ τὰ ἴδια 
 χείλη, καὶ ἀνὴρ γλωσσώδης οὐ κατευθυνθήσεται ἐπὶ 
 τῆς γῆς οὐκ ἔσται ὁ λόγος σου κενός" περὶ παντὸς 
 
xe ᾿ INTRODUCTION 
 
 γὰρ λόγου ἀργοῦ δώσετε λόγον" οὐ ψεύσῃ: ᾿Απολεῖς 
 γάρ, φησί, πάντας τοὺς λαλοῦντας τὸ ψεῦδος. Οὐκ 
 ἔση πλεονέκτης οὐδὲ ἅρπαξ: Οὐαὶ γάρ, φησίν, ὁ. 
 πλεονεκτῶν τὸν πλησίον πλεονεξίαν κακήν. Οὐκ ἔση 
 ὑποκριτής, ἵνα μὴ τὸ μέρος σου μετ᾽ αὐτῶν θῇς. 
 
 Κεφ. ὅ. Οὐκ ἔση κακοήθης, οὐδὲ ὑπερήφανος" 
 ὑπερηφάνοις γὰρ ὁ Θεὸς ἀντιτάσσεται. Ov λήψη 
 πρόσωπον εν κρίσει, ὅτι τοῦ Κυρίου 7 aie Ou 
 μισήσης πάντα ἄνθρωπον' ἐλεγμῷ ἐλέγξ εἰς τὸν. 
 ἀδελφόν σου καὶ οὐ λήψῃ Ov αὐτὸν ἁμαρτίαν, καὶ 
 ἔλεγχε σοφὸν καὶ ἀγαπήσει σε. Φεῦγε a ἀπὸ παντὸς 
 κακοῦ καὶ ἀπὸ παντὸς ὁμοίου αὐτῷ: Λπεχε γάρ. 
 φησίν, ἀπὸ ἀδίκου καὶ τρόμος οὐκ ἐγγιεῖ σοι. Μὴ 
 γίνου ὀργίλος, μηδὲ βάσκανος. μηδὲ ζηλωτής, μηδὲ 
 μανικός, μηδὲ θρασύς, ἵνα μὴ πάθης τὰ τοῦ Καὶν καὶ 
 τὰ τοῦ Σαοὺλ καὶ τὰ τοῦ ᾿Ιωάβ' ὅτι ὃς μὲν ἀπέκτεινε 
 τὸν ἀδελφὸν αὐτοῦ τὸν Αβελ διὰ τὸ πρόκριτον 
 αὐτὸν εὑρεθῆναι παρὰ Θεῷ καὶ διὰ τὸ προκριθῆναι 
 τὴν θυσίαν αὐτοῦ: ὅς δὲ τὸν ὅσιον Δαβὶδ ἐδίωκε 
 νικήσαντα τὸν Lord τὸν ἱλισταῖον, “ζηλώσας ἐπὶ 
 τῇ τῶν χορευτριῶν εὐφημίᾳ: ὃς δὲ τοὺς δύο στρα- 
 τάρχας ἀνεῖλε, τὸν ᾿Αβεννὴρ τὸν τοῦ σραὴλ καὶ 
 ᾿Αμεσσὰ τὸν τοῦ ᾿Ιούδα. 
 
 Κεφ. 6. Μὴ γίνου οἰωνοσκόπος. OTL ὁδηγεῖ πρὸς 
 εἰδωλολατρείαν: Οἰώνισμα δέ, φησὶν ὁ Σαμουήλ, 
 ἁμαρτία ἐστί, καὶ οὐκ ἔσται οἰωνισμὸς ἐν ᾿Ιακὼβ οὐδὲ 
 μαντεία ἐν ᾿ΙΙσραήλ’ οὐκ ἔση ἐπάδων ἢ περικαθαίρων 
 τὸν υἱόν σου, οὐ κλυδωνιεῖς, οὐδὲ οἰωνισθήση. οὐδὲ 
 ὀρνεοσκοπήσεις, οὐδὲ μαθήση μαθήματα πονηρά: 
 ταῦτα γὰρ ἅπαντα καὶ ὁ νόμος ἀπεῖπε. Μὴ ψίνου 
 ἐπιθυμητὴς κακῶν, ὁδηγηθείση, γὰρ εἰς ἀμετρίαν 
 
INTRODUCTION ΧΧΧῚ 
 
 ἁμαρτημάτων. Οὐκ ἔσῃ αἰσχρολόγος, οὐδὲ ῥιψό- 
 θαλμος, οὐδὲ μέθυσος" ἐκ γὰρ τούτων πορνεῖαι καὶ 
 μοιχεῖαι γίνονται. My γίνου φιλάργυρος, ἵνα μὴ 
 ἀντὶ Θεοῦ dovhevons TO μαμωγᾷ. Μὴ γίνου κενό- 
 δοξος, μηδὲ μετέωρος, anes wnodpwv" ἐκ yap τούτων 
 ἁπάντων ἀλαζονίαι γίνονται: μνήσθητι TOU ἐιπόντος, 
 Κύριε, οὐχ ὑψώθη ἡ καρδία μου, οὐδὲ ἐμετεωρίσθησαν 
 of ὀφθαλμοί μου, οὐδὲ ἐπορεύθην ἐν μεγάλοις οὐδὲ ἐν 
 θαυμασίοις ὑπὲρ ἐμέ, εἰμὴ ἐταπιενοφρὸνουν. 
 
 Keg. 7. Μὴ γίνου γόγγυσος. μνησθεὶς τῆς τιμω- 
 plas, ἧς ὑπέστησαν οἱ καταγογγύσαντες Μωσεως. 
 Μὴ ἔσο αὐθάδης, μηδὲ πονηρόφρων, μηδὲ σκληρο- 
 κάρδιος, μηδὲ θυμώδης, μηδὲ μικρόψυχος" πάντα γὰρ 
 ταῦτα ὁδηγεῖ πρὸς βλασφημίαν" ἴσθι δὲ πρᾶος ὡς 
 Μωῦσῆς καὶ Λαβίδ, ἐπεὶ οἱ πραεῖς κληρονομήσουσι 
 γῆν. 
 
 Κεφ. 8. Γίνου μακρόθυμος" ὁ γὰρ τοιοῦτος πολὺς 
 ἐν φρονήσει, ἐπείπερ ὀλιγόψυχος ἰσυρῶς ἄφρων. 
 Γίνου ἐλεήμων: μακάριοι γὰρ οἱ ἐλεήμονες, ὅτι αὐτοὶ 
 ἐλεηθήσονται. "Εσο ἄκακος, ἥσυχος, τρέμων τοὺς 
 λόγους τοῦ Θεοῦ. Οὐχ ὑψώσεις σεαυτὸν ὡς ὃ 
 
 ἀρισαῖος" ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, 
 καὶ τὸ ὑψηλὸν ἐν “ἀνθρώποις βδέλυγμα “παρὰ τῷ 
 Θεῷ. Οὐ δώσεις τῇ ψυχῇ σου θράσος, ὃ ὅτι θράσὺς 
 ἀνὴρ ἐμπεσεῖται εἰς kaka, Οὐ συμπορεύση μετὰ 
 ἀφρόνων, ἀλλὰ μετὰ σοφῶν καὶ δικαίων: ὁ συμπο- 
 ρευόμενος γὰρ σοφοῖς σοφὸς ἐ ἔσται, ὁ δὲ συμπορευό- 
 μενος ἄφροσι γνωσθήσεται. Ta συμβαίνοντά σοι 
 πάθη εὐμενῶς δέχου καὶ τὰς περιστάσεις ἀλύπως, 
 εἰδὼς ὅτι μισθὸς παρὰ Θεοῦ σοι δοθήσεται ὡς τῴ 
 
 ᾿Ιὼβ καὶ τῷ Λαζάρῳ. 
 
XXXll INTRODUCTION 
 
 Κεφ. 9. Tov λαλοῦντα σοι τὸν "λόγον τοῦ Θεοῦ 
 δοξάσεις, μνησθήση δὲ αὐτοῦ ἡμέρας καὶ νυκτός, 
 τιμήσεις δὲ αὐτὸν οὐχ ὡς γενέσεως αἴτιον, ἀλλ᾽ ὡς. 
 τοῦ εὖ εἶναί σοι πρόξενον γινόμενον" ὅπου γὰρ ἡ 
 περὶ Θεοῦ διδασκαλία, ἑκεῖ ὁ Θεὸς πάρεστιν. Ἔκζη- 
 τήσεις καθ᾽ ἡμέραν τὸ πρόσωπον τῶν ἁγίων, Ἷ ἵν᾽ ἐπα- 
 ναπαύη τοῖς λόγοις αὐτῶν. 
 
 Κεφ. 10. Οὐ ποιήσεις σχίσματα πρὸς τοὺς ἁγίους, 
 μνησθεὶς τῶν κορειτῶν. Ἐδιρηνεύσεις μαχομένους ὡς 
 Δωσῆς συναλλάσσων εἰς φιλίαν. Κρινεῖς δικαίωδ᾽ 
 τοῦ γὰρ Κυρίου ἡ κρίσις. Οὐ λήψη πρόσωπον 
 ἐλέγ αἱ ἐπὶ παραπτώματι, ὧδ “Ἔλα καὶ Μιχαίας 
 τὸν ᾿Αχαάβ, καὶ ᾿Αβδεμέλεχ ὁ ὁ αἰθίοψ τὸν Σεδεκίαν 
 καὶ Nébay τὸν Δαβὶδ καὶ ᾿Ιωάννης τὸν ᾿ Ηρώδην. 
 
 Κεφ. 11. Μὴ γίνου δίψυχος ἐν προσευχῇ σου, 
 εἰ ἔσται ἢ οὔ: λέγει γὰρ ὁ Κύριος ἐμοὶ Πέτρῳ ἐπὶ 
 τῆς θαλάσσης ᾿Ολιγόπιστε, εἰς τί ἐδίστασας; Μὴ 
 γίνου πρὸς μὲν τὸ λαβεῖν ἐκτείνων τὴν χεῖρα, πρὸς 
 δὲ τὸ δοῦναι συστέλλων. 
 
 Κεφ. 12. ’Eay ἔχῃς, διὰ τῶν χειρῶν σου dds, ἵνα 
 ἐργάσῃ eus λύτρωσιν ἁμαρτιῶν σου' ἐλεημοσύναις 
 γὰρ καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι. Ὄυ δι- 
 στάσεις δοῦναι πτωχῷ, οὐδὲ διδοὺς γογγύσεις" γνώση 
 γὰρ τίς ἐστιν ὃ τοῦ μισθοῦ ἀνταποδότης' Ὃ ἐλεῶν 
 γάρ, Φησί, πτωχὸν Κυρίῳ δάνειζει, κατὰ δὲ τὸ δόμα 
 αὐτοῦ οὕτως ἀνταποδοθήσεται αὐτῷ. (ὐὐκ ἀπο- 
 στραφήσῃ ἐνδεόμενον᾽ Ὅς φράσει γάρ, φησί, τὰ 
 ὦτα αὐτοῦ μὴ εἰσακοῦσαι τοῦ δεομένου, καὶ αὐτὸς 
 ἐπικαλέσεται καὶ οὐκ ἔσται ὁ εἰσακούων αὐτοῦ. 
 Και οινωνήσεις εἰς πάντα τῷ ἀδελφῷ σου καὶ οὐκ ἐρεῖς 
 ἴδια εἶναι" κοινὴ γάρ ἡ μετάληψις παρὰ Θεοῦ πᾶσιν 
 
INTRODUCTION ΧΧΧΙ 
 
 ἀνθρώποις παρεσκευάσθη. Οὐκ ἀρεῖς τὴν χεῖρά σου 
 ἀπὸ τοῦ υἱοῦ σου ἢ ἀπὸ τῆς θυγατρός σου, ἀλλὰ 
 ἀπὸ νεότητος διδάξεις αὐτοὺς τὸν φόβον τοῦ Θεοῦ 
 ΤΠαίδευε γὰρ, φησί, τὸν υἱόν σου, οὕτω γὰρ ἔσται 
 σοι εὔελπις. 
 
 Κε ep. 18. Οὐκ ἐπιτάξεις δούλῳ σου ἢ παιδίσκῃ 
 τοῖς ἐπὶ τὸν αὐτὸν Θεὸν ποξοιθύδιν: ἐν πικρίᾳ ψυχῆς, 
 μή ποτε στενάξωσιν ἐ ἐπὶ σοὶ καὶ ἔσται σοι ὀργὴ παρὰ 
 Θεοῦ: καὶ ὑμεῖς οἱ δοῦλοι, ὑποτάγητε τοῖς κυρίοις 
 ὑμῶν ὡς τύποις Θεοῦ ἐν προσευχῇ καὶ φόβῳ ὡς τῷ 
 Κυρίῳ καὶ οὐκ ἀνθρώποις. 
 
 Keo: 14. Μισήσεις πᾶσαν ὑπόκρισιν, καὶ πάν, ὃ 
 ἐὰν ἢ ἀρεστὸν Κυρίῳ, ποιήσεις" οὐ μὴ ἐγκαταλιπῇς 
 ἐντολὰς Κυρίου, φυλάξεις de a παρέλαβες παρ᾽ 
 αὐτοῦ. μήτε προστιθεὶς € ἐπ᾽ αὐτοῖς μήτε ἀφαιρῶν ὁ ar 
 αὐτῶν: οὐ προσθήσεις γὰρ τοῖς λόγοις αὐτοῦ, ἵνα μή 
 ἐλέγξῃ σε καὶ ψευδὴς γένῃ. ᾿Ἐξομολογήσῃ Κυρίῳ 
 τῷ Θεῷ σου τὰ ἁμαρτήματα σου καὶ οὐκ ἔτι προσ- 
 Ctra ὁ ἐπ᾽ αὐτοῖς, ἵνα εὖ σοι γένηται παρὰ κυρίῳ τῷ 
 Θεῷ σου, ὃς οὐ βούλεται τὸν θάνατον τοῦ ἁμαρ- 
 τωλοῦ, ἀλλὰ τὸν μετάνοιαν. 
 
 Κεφ. 15. Τὸν πατέρα σου καὶ τὴν μητέρα θερα- 
 
 ’ e oe ’ δ , 
 πεύσεις ὡς αἰτίους TOL γενέσεως, ἵνα γενή μακροχρόνιος 
 ἐπὶ τῆς γῆς, ἧς κύριος ὁ Θεός σου δίδωσί σοι" τοὺς 
 ἀδελφούς σου καὶ τοὺς aes σου μὴ ὑπερίδης" 
 τοὺς γὰρ οἰκείους τοῦ ὑπέρματός σου οὐχ ὑπερόψει. 
 
 Κεφ. 16. Τὸν βασιλέα. φοβηθήσῃ, εἰδὼς ὅτι τοῦ 
 Κυρίου ἐστὶν ἡ χειροτονία' τοὺς ἄρχοντας αὐτοῦ 
 τιμήσεις ὡς 3 λειτουργοὺς Θεοῦ, ἔκδικοι γάρ εἰσι πάσης 
 ἀδικίας: οἷς ἀποτίσατε τελος, φόρον καὶ πᾶσαν 
 εἰσφορὰν εὐγνωμόνως. 
 
XXX1V INTRODUCTION 
 
 Keg. 17. Chex προσελεύσῃ ἐπὶ προσευχήν. σου ἐν 
 ἡμέρᾳ πονηρίας σου, πρὶν ἂν λύσῃς τὴν πικρίαν σου. 
 Αὕτη ἐστὶν ἡ ὁδὸς τῆς ζωῆς, ἣ ἧς “γένοιτο ἐντὸς ὑμᾶς. 
 εὑρεθῆναι διὰ Ἴησου Χριστοῦ τοῦ κυρίου ἡμὼν. 
 
 Κεφ. 18. ἪἫ δὲ ὁδὸς τοῦ θανάτου ἐστὶν ἐν 
 πράξεσι πονηραῖς θεωρουμένη: ἐν αὐτῇ ἄγνοια 
 Θεοῦ καὶ πολλῶν κακῶν καὶ θολῶν καὶ ταραχῶν 
 ἐπεισαγωγὴ, δ ὧν φόνοι, μοιχείαι, πορνεῖαι, ἐπι- 
 ορκίοι, ἐπιθὺυ μίαι παράνομοι. κλοπαί, εἰδωλολα- 
 τρεῖαι, μαγεῖαι, φαρμακεῖαι, ἁρπαγαί, ψευδομαρ- 
 τυρίαι, ὑποκρίσεις, διπλοκαροΐαι, δόλος, ὑπερηφανία, 
 κακία, αὐθάδεια, πλεονεξία. αἰσχρολογία, ζηλοτυπία, 
 θρασύτης, ὑψηλοφροσύνη, ἀλαζονία, ἀφοβία, διωγμὸς 
 ἀγαθῶν, ἀληθείας ἔχθρα, ψεύδους ἀγάπη, ἄγνοια 
 δικαιοσύνης. Ok γὰρ τούτων ποιήταὶ οὐ κολλῶνται 
 ἀγαθῷ, οὐδὲ κρίσει δικαίᾳ! ἀγρυπνοῦσιν οὐκ εἰς τὸ 
 ἀγαθόν, ἀλλ᾽ els τὸ πονηρόν" ὧν μακρὰν πραότης 
 καὶ ὑπομονή, μάταια ἀγαπῶντες, διώκοντες, ἀντα- 
 πόδομα, οὐκ ἐλεοῦντες πτωχόν, οὐ πονοῦντες ἐπὶ 
 
 , “5 ’ὔ Ν , 3 , 
 καταπονουμένῳ, OU γινώσκοντες TOV ποιήσαντα αὐτούς, 
 φονεῖς τέκνων, φθορεῖς πλάσματος Θεοῦ, ἀπο- 
 στρεφόμενοι ἐνδεόμενον, καταπονοῦντες θλιβόμενον, 
 πλουσίων παράκλητοι, πενήτων ὑπερόπται, πανθ- 
 αμάρτητοι, ᾿ Ρυσθείητε, τέκνα, ἀπὸ τούτων ἁπάντων. 
 
 Keg. 19. "Opa μή τίς δε πλανήσῃ ἀπὸ τῆς εὐσε- 
 βείας: Our ἐκκλινεῖς γάρ, φησίν, ἀπ᾽ αὐτῆς δεξιὰ ἢ δ 
 εὐώνυμα, ἵνα συνῇς ἐν πᾶσιν οἷς ἐὰν πράσσῃς" οὐ γάρ, 
 ἐὰν μὴ ἐκτραπῇς ἔξω τῆς εὐθείας ὁδοῦ, δυσσεβήσεις. 
 
 Keg. 20. Περὶ δὲ βρωμάτων λέγει σοι O ἸΚύριος 
 Ta ἀγαθὰ τῆς γῆς φάγεσθε καὶ Tay κρέας ἔδεσθε ἁ ὡς 
 λάχανα χλόης, τὸ δὲ αἷμα ἐκχεεῖς" οὐ γὰρ τὰ εἰσ- 
 
INTRODUCTION XXXV 
 
 \ a” ’ 8 
 epxomeva εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ 
 τὰ ἐκπορευότενα, λέγω δὴ βλασφημίαι, καταλαλιαὶ 
 καὶ εἴτι τοιοῦτον. “Σὺ δὲ φάγῃ τὸν μυελὸν τῆς γῆς 
 μετὰ δικαιοσύνης" ὅτι εἴτι καλόν, αὐτοῦ, καὶ εἴτι 
 ἀγαθὸν, αὐτοῦ" σῖτος νεανίσκοις καὶ οἶνος εὐωδιάζων 
 παρθένοις" τίς γὰρ φάγεται ἢ τίς πίεται παρὲ 
 αὐτοῦ: Παραινεῖ δέ σοι καὶ ὁ σοφὸς᾽ ᾿Εσδρας λέγων 
 Πορεύεσθε καὶ φάγετε λιπάσματα καὶ πίετε γλυκ- 
 ἄσματα καὶ μὴ λυπεῖσθε. 
 
 Κεφ. 21. ᾿Απὸ δὲ τῶν εἰδωλοθύτων φεύγετε, ἐπὶ 
 τιμῇ γὰρ δαιμόνων θύουσι ταῦτα, ep ὕβρει δηλαδὴ 
 τοῦ μόνου Θεοῦ, ὅπως μὴ γένησθε κοινωνοὶ δαιμόνων. 
 
 Keg. 22. Lepi δὲ βαπτίσματος, ὦ ἐπίσκοπε ἢ 
 
 , ” 4 A , , ᾿ 
 πρεσβύτερε. ἤδη μὲν καὶ πρότερον διεταξάμεθα, καὶ 
 ~ yf “ἤ ad / 6 e yo A 
 νῦν δέ φαμεν ὅτι οὕτω βαπτίσεις. ὡς ὁ Κύριος 
 διετάξατο ἡμῖν λέγων [Ι]ορευθέντες μαθητεύσατε 
 πάντα τὰ ἔθνη, βαπτίζοντες, αὐτοὺς εἰς τὸ ὄνομα 
 
 A ᾿ \ EE , ! 
 
 TOU Ilarpos Kal τοῦ ἁγίου Πνεύματος, δίδασκοντες 
 αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν: τοῦ 
 be] ’ {? ~ 3 , ΄ ΄ 
 ἀποστείλαντος Πατρός. τοῦ ἐλθόντος Χριστοῦ, τοῦ 
 μαρτυρήσαντος Ilapakdjrov. Χρίσεις δὲ πρῶτον 
 ἐλαίῳ ἁγίῳ, ἔπειτα βαπτίσεις ὕδατι καὶ τελευταῖον 
 σφραγίσεις μύρῳ. ἵνα τὸ μὲν χρίσμα μετοχὴ ἢ τοῦ 
 ἁγίου πνεύματος, τὸ δὲ ὕδωρ σύμβολον τοῦ θανάτου, 
 τὸ δὲ μύρον σφραγίς τῶν συνθηκῶν. Ε δὲ μήτε 
 ἔμαιον ἢ μήτε μύρον, ἀρκεῖ ὕδωρ καὶ πρὸς χρίσιν καὶ 
 πρὸς σφραγῖδα καὶ πρὸς ὁμολογίαν τοῦ ἀποθανόντος 
 ἤτοι συναποθνήσκοντος. Πρὸ δὲ TOU “βαπτίσματος 
 νηστευσάτω ὁ βαπτιζόμενος" καὶ γὰρ ὁ Ἰκύριος, 
 πρῶτον βαπτισθεὶς ὑ ὑπὸ ᾿Ιωάννου καὶ εἰς τὴν ἔρημον 
 
 αὐλισθείς, μετέπειτα ἐνήστευσε τεσσαράκοντα ἡμέρας 
 Ε 
 
XXXV1 INTRODUCTION 
 
 καὶ τεσσαράκοντα νύκτας. ᾿Εβαπτίσθη δὲ καὶ ἐνή- 
 στευσεν οὐκ αὐτὸς ἀπορυπώσεως 7 νηστείας χρείαν 
 ἔχων ἢ καθάρσεως ὁ τῇ φύσει καθαρὸς καὶ ἅγιος, 
 ἀλλ᾽ ἵνα καὶ Ἰωαννῃ ἀλήθειαν προσμαρτυρήσῃ καὶ 
 ἡμῖν ὑπογραμμὸν παράσχηται. Οὐκοῦν ὁ μὲν Kv- 
 ptos οὐκ εἰς ἑαυτοῦ πάθος ἐβαπτίσατο ἢ θάνατον ἢ 
 ἀνάστασιν (οὐδέπω γὰρ οὐδὲν τούτων ἐγεγόνει), ἀλλ᾽ 
 εἰς διάταξιν ἑτέραν, διὸ καὶ ἀπ᾽ ἐξουσίας μετὰ τὸ 
 βάπτισμα νηστεύει. ὡς κύριος ᾿Ιωάννου: ὁ δὲ εἰς τὸν 
 αὐτοῦ θάνατον μυούωενος πρότερον ὀφεί λει νηστεῦσαι 
 καὶ τότε βαπτίσασθαι (οὐ γὰρ δίκαιον τὸν συνταφ- 
 ς ι 
 
 évTa καὶ συναναστάντα map αὐτὴν τὴν ἀνάστασιν 
 κατηφεῖν). οὐ “γὰρ κύριος ὁ ἄνθρωπος τῆς διατάξεως 
 τῆς τοῦ σωτῆρος" ἐπείπερ ὁ μὲν δεσπότης, ὁ δε 
 ὑπήκοος. 
 
 Keg. 23, Αἱ de νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ 
 τῶν ὑποκριτῶν, νηστεύουσι “γὰρ δευτέρᾳ σαββάτων 
 
 ‘ 
 και πέμπτῃ. “Ὑμεῖς δὲ ἡ τὰς πέντε νηστεύσατε 
 , “ A 
 ἡμέρας, ὴ τετράδα καὶ παρασκευήν" OTL τῇ MeV 
 
 τετράδι ἡ ἡ κρίσις ἐξῆλθεν ἡ ἡ κατὰ τοῦ Κυρίου, Ἰούδα 
 χρήμασιν ἐπαγγειλαμένου τὴν προδοσίαν' τὴν δὲ 
 παρασκευήν, ὅτι ἔπαθεν ὁ Κύριος € ἐν αὑτῃ πάθος τὸ 
 διὰ σταυροῦ ὑπὸ Ποντίου Πιλάτου. To σάββατον 
 μέν τοι καὶ τὴν κυριακὴν ἑορτάζετε, ὅτι τὸ μὲν δημι- 
 ουργίας ἐστὶν ὑπόμνημα. ἡ δὲ ἀναστάσεως. “Ky δὲ 
 μόνον σάββατον ὑμῖν φυλακτέον ἐν ὅλῳ TH ἐνιαυτῷ 
 τὸ τῆς Κυρίου ταφῆς, ὅπερ νηστεύειν προσῆκεν, ἀλλ᾽ 
 οὐχ ἑορτάζειν' ἐν ὅσῳ γὰρ ὁ δημιουργὸς ὑπὸ γῆν 
 τυγχάνει, ἰσχυρότερον τὸ περὶ αὐτοῦ πένθος τῆς 
 κατὰ τὴν δημιουργίαν χαρᾶς, ὅτι ὁ δημιουργὸς τῶν 
 ἑαυτοῦ δημιουργημάτων φύσει τε καὶ ἀξίᾳ τιμιώτερος. 
 
INTRODUCTION XXXV1I 
 
 Keg. 24. “Ὅταν δὲ προσεύχεσθε, μὴ γίνεσθε ὡς 
 οἱ ὑποκριταί, ἀλλ᾽ ὡς ὁ κύριος ἡ ἡμῖν ἐν τῷ εὐαγγελίῳ 
 διετάξατο, οὕτω προσεύχεσθε: Tlatep ἡ ἡμῶν O ἐν τοῖς 
 οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σοῦ: ἐλθέτω 1 βασιλ- 
 Ela σου" γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ 
 ἐπὶ τῆς 7" τὸν ἅρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν 
 σήμερον" καὶ ἄφες ἡ ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ 
 ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡ ἡμῶν᾽ καὶ μὴ εἰσενέγκῃς 
 ἡμᾶς εἰς πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ movnp- 
 οὔ: OTL σοῦ ἐστιν ἡ βασιλεία εἰς TOUS αἰῶνας" ἀμήν. 
 Τρὶς τῆς ἡμέρας οὕτω προσεύχεσθε, προπαρασκευάζ- 
 οντες ἑαυτοὺς αξίους τὴν υἱοθεσίας τοῦ Πατρός, ἵνα 
 μὴ, ἀναξίως ἡ ἡμῶν αὐτὸν πατέρα καλούντων, ὀνειδισ- 
 θῆτε ὑπ᾽ αὐτοῦ, ὡς καὶ ὁ ᾿Ισραὴλ 6 ποτε πρωτότοκ- 
 os υἱὸ ἤκουσεν ὅτι Ke πατήρ εἶμι ἐγώ, ποῦ ἐστιν ἡ 
 δόξα μου: καὶ εἰ Κύριός εἰμι ποῦ ἐστιν ὁ φόβος 
 μου; δόξα γὰρ πατέρων ὁσιότης παίδων καὶ τιμὴ 
 δεσποτῶν οἰκετῶν φόβος. ὥσπερ οὖν TO ἐναντίον 
 ἀδοξία καὶ ἀναρχία: Av ὑμᾶς γάρ, φησί, τὸ ὄνομά 
 μου βλασφημεῖται ἐν τοῖς ἔθνεσι. 
 
 Keg. 25. Τίνεσθε δὲ πάντοτε εὐχάριστοι. ὡς 
 πιστοὶ καὶ εὐγνώμονες δοῦλοι: περὶ μὲν τῆς eux ap- 
 ἰιστίας οὕτω λέγοντες ὩΣ Ἐὐχαριστοῦμέν σοι. πάτερ 
 ἡμῶν, ὑπὲρ ζωῆς, 1 ἧς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ 
 παιδός σου, δι᾽ οὗ καὶ τὰ πάντα ἐποίησας καὶ τῶν 
 ὅλων προνοεῖς, ὧν καὶ ἀπέστειλας ἐπὶ σωτηρίᾳ τῇ 
 ἡμετέρᾳ γενέσθαι ἄνθρωπον, ὧν καὶ συνεχώρησας 
 παθεῖν καὶ ἀποθανεῖν. ὃν καὶ ἀναστήσας εὐδόκησας 
 δοξάσαι καὶ ἐκάθισας ἐκ δεξιῶν cov, δ οὗ καὶ 
 ἐπηγγείλω ἡμῖν τὴν ἀνάστασιν τῶν νεκρῶν. Σύ, 
 δέσποτα παντοκράτορ. Θεὲ αἰώνιε, ὥσπερ ἣν τοῦτο 
 
X¥XXV111 INTRODUCTION 
 
 διεσκορπισμένον καὶ συναχθὲν € ἐγένετο, εἷς ἄρτος, οὕτω 
 συνάγαγέ σου τὴν ἐκκλησίαν ἀπὸ τῶν περάτων τῆς 
 γῆς εἰς σὴν βασιλείαν. Ἔστι εὐχαριστοῦμεν, πάτερ 
 ἡμῶν, ὑπὲρ τοῦ τιμίου αἵματος Ἰησοῦ Χριστοῦ τοῦ 
 ἐκχυθέντος ὑπὲρ ἡμῶν καὶ τοῦ τιμίου σώματος, οὗ 
 καὶ ἀντίτυπα ταῦτα ἐπιτελοῦμεν, αὐτοῦ διαταξαμένου 
 ἡμῖν καταγγέλλειν τὸν αὐτοῦ θάνατον" δι’ αὐτοῦ γάρ 
 \ ε oo b) \ 95 τ 5 ὅς ΔῈ Μ ὃ Ν 
 σοι καὶ ἡ δόξα εἰς τοὺς αἰῶνας" ἀμήν. noels 
 κ΄ Ὁ αὶ , > ς. κα A ς , > \ , e 
 δὲ ἐσθιέτω εξ αὐτῶν τῶν ἀμυήτων, ἀλλα μόνοι ot 
 , .] Ν A“ Ul , K2 
 βεβαπτισμένοι εἰς Tov τοῦ Kuptov θανατον. l 
 Nw Re , e \ , , 
 o€ τις ἀμύητος κρύψας ἑαυτὸν μεταλάβῃ: κρίμα 
 " 4 ’ A ἊΨ με , 
 αἰώνιον φάγεται, ὅτι μὴ OV τῆς εἰς Χριστὸν πισ- 
 om 4 e “ 
 τεως μετέλαβεν ὧν οὐ θέμις, εἰς τιμωρίαν ἑαντοῦ" 
 Ἀ la ΄ ΄σ ’ 
 εἰ δέ τις κατὰ ἄγνοιαν μεταλάβοι, τοῦτον τάχιον 
 - A A 
 στοιχειώσαντες MUTATE, ὅπως μὴ καταφρονητῆς 
 ἐξέλθοι. 
 > - ‘ 4 ‘ Ul oa 
 Κεφ. 26. Μετὰ δὲ τὴν μετάληψιν οὕτως εὐχαρι- 
 , ες ni hy \ 4 4 
 στήσατε “ Εὐχαριστοῦμέν cot, ὁ Θεὸς καὶ πατὴρ 
 ~ ~ ~ ~ 4 ΄σ ς ’; 
 Ἰησοῦ τοῦ σωτῆρος ἡμῶν, ὑπὲρ τοῦ ἁγίου ὀνόματός 
 oe , ΄ A 4A ~ 
 σου, οὗ κατεσκήνωσας EV ἡμῖν, καὶ ὑπερ τῆς γνώσεως 
 ἢ ἂν Ἢ , a 
 Kal πίστεως Kal ἀγάπης καὶ ἀθανασίας, ἧς ἔδωκας 
 - A 5 ~ ~ ἊΝ, 
 ἡμῖν διὰ Ἰησοῦ τοῦ παιδός cov. Σύ, δέσποτα παν- 
 , A ~ ’ \ , 
 τοκράτορ, ὁ Θεὸς τῶν ὅλων, ὁ κτίσας τὸν κόσμον 
 4 ~ ~ ς 
 καὶ τὰ ἐν αὐτῷ OL αὐτοῦ, καὶ νόμον κατεφύτευσας εν 
 - - ~ ».' \ , 
 ταῖς ψυχαῖς ἡμῶν, καὶ τὰ προς μεταληψιν προευτ- 
 5 ἈΝ ~ 
 ῥέπισας ἀνθρώποις" ὁ Θεὸς τῶν ἁγίων καὶ ἀμέμπτων 
 , ς ~ > ‘ N +9 ἢ 1 3 ~ ~ 
 πατέρων ἡμῶν, ᾿Αβραὰμ καὶ Ἰσαὰκ καὶ ᾿Ιακῶβ, τῶν 
 - e ‘ 
 πιστῶν δούλων σου: ὁ δυνατὸς Θεός, ὁ πιστὸς Kal 
 5 . , 5 ‘ > \ » , wa 
 ἀληθινὸς Kat ἀψευδὴς ἐν ταὶς ἐπαγγελίαις: ὁ ἀπο- 
 , 9 ~ ΄ 4 » 
 στείλας ἐπὶ γῆς Ἰησοῦν τὸν Χριστόν σου ἀνθρώποις 
 ~ ” ‘ 
 συναναστραφῆναι ws ἀνθρωπον, Θεὸν ὄντα λόγον καὶ 
 
INTRODUCTION ΧΧΧῚΧ 
 
 ἄνθρωπον, καὶ τὴν πλάνην πρόρριζον ἀνελεῖν: αὐτὸς 
 καὶ νῦν δι’ αὐτοῦ μνήσθητι τῆς ἁγίας σου ἐκκλησίας 
 ταύτης, ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ Χριστοῦ 
 σου. καὶ ῥῦσαι αὐτὴν ἀπὸ παντὸς πονηροῦ καὶ τελείω- 
 σον αὐτὴν ἐν τῇ ἀγάπῃ σου καὶ τῇ ἀληθείᾳ σου, καὶ 
 συνάγαγε πάντας ἡμᾶς εἷς τὴν σὴν βασιλείαν, ἣν 
 ἡτοίμασας αὐτῇς Μαραναθὰ ὡσαννὰ τῷ vio Δαβιδ, 
 εὐλογημένος 6 ἐρχόμενος ἐν ὀνόματι Kupiov, Θεὸς 
 κύριος ὁ ἐπιφανεὶς ἡμῖν ἐν σαρκί. ” Εἴ τις ἅγιος, 
 προσερχέσθω εἰ δέ τις οὐκ ἔστι, γινέσθω διὰ μετα- 
 νοίας. ᾿Επιτρέπετε δὲ καὶ τοῖς πρεσβυτέροις 
 sores 
 
 ὑμῶν εὐχαριστεῖν. 
 
 Κεφ. 27. Περὶ δὲ τοῦ μύρου οὕτως εὐχαριστή- 
 cate “* ᾿Ἐὐχαριστοῦμέν σοι, Θεὲ δημιουργὲ τῶν 
 ὅλων, καὶ ὑπὲρ τῆς εὐωδίας τοῦ μύρου, καὶ ὑπὲρ τοῦ 
 Beira αἰῶνος οὗ ἐγνώρισας ἡμῖν διὰ ᾿Ιησοῦ τοῦ 
 παιδός σου OTL σοῦ ἐστιν ἡ δόξα καὶ ἡ δύναμις εἰς 
 τοὺς αἰῶνας: ἀμήν. 
 
 Ὃς ἐὰν ἐλθὼν οὕτως εὐχαριστῇ, προσδέξασθε 
 αὐτὸν ὡς Χριστοῦ μαθητήν: ἐὰν δὲ ἄλλην διδαχὴν 
 κηρύσσῃ map" ἣν ὑμῖν παρέδωκεν ὁ ὁ Χριστὸς δι ἡμῶν, 
 τῷ τοιούτῳ μὴ συγχωρεῖτε εὐχαριστεῖν" ὑβρίζει γὰρ 
 ὁ τοιοῦτος τὸν Θεόν. 7 ἤπερ δοξάζει. 
 
 Κεφ. 28. [Πᾶς δὲ ὁ ἐρχόμενος πρὸς ὑμᾶς, δοκι- 
 μασθείς, οὕτω δεχέσθω: σύνεσιν γὰρ ἔχετε, καὶ 
 δύνασθε γνῶναι δεξιὰν ἢ ἀριστερὰν καὶ διακρῖναι 
 ψευδοδιδασκάλους διδασκάλων. ᾿Ελθὸντι μέντοι τῷ 
 διδασκάλῳ ἐκ ψυχῆς ἐπιχορηγήσατε τὰ δέοντα: τῷ 
 δὲ ψευδοδιδασκάλῳ, δώσετε μὲν τὰ πρὸς χρείαν, οὐ 
 παραδέξεσθε δὲ αὐτοῦ τὴν πλάνην, οὔτε μὴν συμπρο- 
 σεύξεσθε αὐτῷ, ἵνα μὴ συμμιανθῆτε αὐτῳ. Ilas 
 
xl INTRODUCTION 
 
 προφήτης ἀληθινὸς ἢ διδάσκαλος ἐρχόμενος πρὸς 
 ὑμᾶς ἀξιός ἐστι τῆς τροφὴς ὡς ἐργάτης λόγου 
 δικαιοσύνης. | 
 
 Κεφ. 29. Ildow ἀπαρχὴν γεννημάτων ληνοῦ, 
 ἅλωνος, βοῶν τε καὶ προβάτων δώσεις τοὶς ἱερεῦσιν, 
 ἵνα εὐλογηθῶσιν αἱ ἀποθῆκαι τῶν ταμείων σου καὶ 
 τὰ ἐκφόρια τῆς γῆς σου. καὶ στηριχθῇς σίτῳ καὶ 
 οἴνω καὶ ἐλαίῳ, καὶ αὐξηθῇ τὰ βουκόλια τῶν βοῶν 
 σου καὶ τὰ ποίμνία τῶν προβάτων σου: πάσαν 
 δεκάτην δώσεις τῷ ὀρφανῷ καὶ τῇ χήρᾳ, τῷ πτωχῷ 
 καὶ τῷ προσηλύτῳ. Πᾶσαν ἀπαρχὴν ἄρτων θερμῶν, 
 κεραμίου οἴνου ἢ ἐλαίου ἢ μέλιτος ἢ ἀκροδρύων, 
 σταφυλῆς ἢ τῶν ἄλλων τὴν ἀπαρχὴν δώσεις τοῖς 
 ἱερεῦσιν ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ παντὸς 
 κτήματος τῷ ὀρφανώ καὶ τῇ χήρᾳ.. 
 
 Κεφ. 30. Τὴν ἀναστάσιμον τοῦ Κυρίου ἡμέραν, 
 τὴν κυριακήν φαμεν, συνέρχεσθε ἀδιαλείπτως, εὖχα- 
 ριστοῦντες τῷ Θεῷ καὶ ἐξομολογούμενοι ep οἷς 
 εὐηργέτησεν ἡμᾶς ὁ Θεὸς διὰ “Χριστοῦ ῥυσάμενος 
 ἀγνοίας, πλάνης, δεσμῶν: ὅπως ἄμεμπτος ἢ ἡ θυσία 
 ὑμῶν καὶ εὐανάφορος Θεῷ, τῷ εἰπόντι περὶ τῆς οἰκου- 
 μενικῆς αὐτοῦ ἐκκλησίας ὅτι ᾽ν παντὶ τόπῳ μοι 
 προσενεχθήσεται θυμίαμα καί θυσία καθαρά" ὅτι 
 βασιλεὺς μέγας ἐγώ εἰμι. λέγει Κύριος παντοκράτωρ. 
 καὶ TO ὄνομά μου θαυμαστὸν ἐν τοῖς ἔθνεσι. 
 
 Κεφ. 91. Προχειρίσασθε δὲ ἐπισκόπους ἀξίους 
 τοῦ Kupiou καὶ πρεσβυτέρους, καὶ διακόνους. ἄνδρας 
 εὐλαβεῖς, δικαίους. πραεῖς, ἀφιλαργύρους, φιλαλήθεις, 
 δεδοκιμασμένους, ὁσίους. ἀπροσωπολήπτους, δυναμέ- 
 νους διδάσκειν τὸν λόγον τῆς εὐσεβείας. ὀρθοτομοῦντας 
 ἐν τοῖς τοῦ Kupiov δόγμασιν. Ὑμεῖς δὲ τιμᾶτε 
 
INTRODUCTION xli 
 
 TOUTOUS ὡς πατέρας, ὡς κυρίους, ὡς εὐεργέτας, ὡς τοῦ 
 εὖ εἶναι αἰτίους. 
 
 ᾿Ελέγχετε δὲ ἀλλήλους μὴ ἐν ὀργῇ, ἀλλ᾽ ἐν 
 μακροθυμίᾳ μετὰ χρηστότητος καὶ εἰρήνης. [Πάντα 
 τὰ προστεταγμένα ὑμῖν ὑπὸ τοῦ Κυρίου φυλάξατε. 
 Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν. ἕστωσαν αἱ 
 ὀσφύες ὑμῶν περιεζωσμέναι καί οἱ λύχνοι καιόμενοι, 
 καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον 
 ἑαυτῶν πότε ἥξει, ἑσπέρας ἢ πρωὶ ἢ ἀλεκτοροφωνίας 
 ἣ μεσονυκτίου" a γὰρ ὥρᾳ οὐ προσδοκῶσιν, ἐλεύσεται 
 ὁ Κύριος, καὶ ἐὰν αὐτῷ ἀνοίξωσι, μακάριοι of δοῦλοι 
 ἐκεῖνοι, ὅτι εὑρέθησαν γρηγοροῦντες" ὅτι περιζώσεται 
 καὶ ΤῊΝ αὐτοὺς καὶ παρελθὼν διακονήσει αὐτοῖς. 
 Ν ἤφετε οὖν καὶ προσεύχεσθε μὴ ὑπνῶσαι εἰς θάνατον": 
 οὐ γὰρ ὀνήσει ὑμᾶς τὰ πρότερα κατορθώματα, ἐὰν 
 εἰς τὰ ἔσχατα ὑμῶν ἀποπλανηθῆτε τῆς πίστεως τῆς 
 ἀληθοῦς. 
 
 Κεφ. 92. Ἔν γὰρ ταῖς ἐσχάταις ἡμέραις πληθυν- 
 θήσονται οἱ ψευδοπροφῆται καὶ οἱ φθορεῖς τοῦ λόγου, 
 καὶ στραφήσονται τὰ πρόβατα εἰς λύκους καὶ ἡ ἀγάπη 
 εἰς μῖσος: πληθυνθείσης γὰρ τῆς ἀνομίας ψυγήσεται 
 ἡ ἀγάπη τῶν πολλῶν, μισήσουσι γὰρ ἀλλήλους of 
 ἄνθρωποι καὶ διώξουσι καὶ προδώσουσι. Ἰζαὶ τότε 
 φανήσεται ὁ κοσμοπλάνος, ὁ τῆς ἀληθείας ἐχθρός, 
 ὁ τοῦ ψεύδους προστάτης, OV ὁ κύριος ᾿Ιησοῦς ἀνελεῖ 
 τῷ πνεύματι τοῦ στόματος αὐτοῦ, ὁ διὰ χειλέων 
 ἀναιρῶν ἀσεβῆ: καὶ πολλοὶ σκανδαλισθήσονται ἐπ᾽ 
 αὐτῷ, οἱ δὲ ὑπομείναντες εἰς τέλος, οὗτοι σωθήσονται. 
 Kat τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ 
 ἀνθρώπου ἐν τῷ οὐρανῷ, εἶτα φωνὴ σάλπιγγος ἔσται 
 Ov ἀρχαγγέλου καὶ μεταξὺ ἀναβίωσις τῶν κεκοιμη- 
 
xlii INTRODUCTION 
 
 μένων" καὶ τότε ἥξει ὁ Κύριος καὶ πάντες οἱ ἅγιοι 
 μετ᾽ αὐτοῦ ἐν συσσεισμῷ ἐπάνω τῶν νεφελῶν μετ᾽ 
 ἀγγέλων, δυνάμεως αὐτοῦ ἐπὶ θρόνου βασιλείας κατα-᾿ 
 κρῖναι τὸν κοσμοπλάνον διάβολον καὶ ἀποδοῦναι 
 ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. Tore ἀπελεύσονται 
 οἱ μὲν πονηροὶ εἰς alwvioyv κόλασιν, οἱ δὲ δίκαιοι 
 πορεύσονται εἰς ζωὴν αἰώνιον, er one ἐκεῖνα, 
 ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ 
 καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς 
 τοῖς ἀγαπῶσιν αὐτόν" καὶ χαρήσονται ἐν τῇ βασιλείᾳ 
 τοῦ Θεοῦ τῇ ἐν Χριστῷ Ἰησοῦ." 
 
THE DIDACHE 
 
 OR 
 
 TEACHING OF THE APOSTLES 
 
 AS DISCOVERED IN MANUSCRIPT BY BRYENNIUS 
 
sate ee te 
 
 ae 
 
 
 
 yy 
 
 
 
( 45 ) 
 
 The passages from Barnabas, Hermas, the Apostolic 
 Constitutions, and the Epitome serve as an introduc- 
 tion to the Didache as discovered by Bryennius, and 
 published at Constantinople from the Codex Hiero- 
 solymitanus. No other manuscript or version of it has 
 been found, but there is no reason to doubt that it is 
 a genuine manuscript of the eleventh century. It con- 
 tains, besides the first and second Epistles of Clement, 
 a complete text of the longer recension of Ignatius, ‘“‘ The 
 Epistle of Barnabas,” ‘‘The Synopsis of St. Chrysostom,” 
 and “‘The Teaching of the Apostles,” which comes be- 
 tween the Clement and Ignatius. 
 
 After a good deal of consideration, I have come to the 
 conclusion that the Didache is not an original work, 
 but a compilation or series of excerpts from the trea- 
 tises already quoted. Any one who will compare the 
 Didache of Bryennius with the passages taken from 
 Barnabas, Hermas, the Judicium Petri, and the Apos- 
 tolic Constitutions, will find it difficult to avoid the 
 conclusion that the author of the Didache had these 
 works in his hands, and compiled from them what he 
 supposed to be the primitive doctrine of the Apostles ; 
 and the position of his work is not that of an original 
 to an enlarged and completed copy, but that of a con- 
 densation and compilation from a number of other works. 
 There seems some reason to suppose that the work thus 
 composed underwent a further abbreviation, and that 
 
( 46 ) 
 
 the Didache discovered by Bryennius, which was no 
 doubt the same as that mentioned by Nicephorus in the 
 ninth century, was a shortened form of the Didache 
 mentioned by Athanasius, as it does not correspond in 
 length to the works with which he compared it, such as 
 “The Shepherd of Hermas” or ‘“‘The Book of Wisdom,” 
 and some mention of the names of the Apostles them- 
 selves would have been expected in it. In my own 
 restoration I have endeavoured to replace what I sup- 
 posed might have been found in the original Didache 
 by giving the names of the Apostles, and bringing the 
 work a little more into the form used at the assumed 
 period, by supplying a commencement and conclusion 
 in the style of the second century. For this purpose the 
 Epitome or Judicium Petri has chiefly been used, but a 
 complete collation has also been made of the parallel 
 passages in Barnabas and the Apostolic Constitutions. 
 
& at) 
 
 Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων 
 
 “ 5», 
 τοῖς ἔθνεσιν. 
 
 The passages marked im brackets | | are not found in any of 
 the preceding works. 
 
 i ‘Odo! δύο εἰσί. μία τῆς ζωῆς. καὶ μία τοῦ Barnabas 
 XVili. CO 
 
 θανάτου, διαφορὰ ὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν. 
 
 Constitut. 
 
 e A a ean A A 5 κ ” A 
 Η μὲν οὖν ὁδὸς τῆς ζωῆς ἐστιν αὕτη TPWTOV Vos 
 
 5) , ‘ 4 ‘ , ΄ὔ 
 ἀγαπήσεις τον Qeov τὸν ποιήσαντα σε, δεύτερον Epitome τ. 
 
 τὸν πλησίον σου ὡς σεαυτόν.ἢ Πάντα δὲ ὅσα ἐὰν rar 
 θελήσης μὴ γίνεσθαι σοι, καὶ σὺ ἄλλῳ μὴ ποίει." 
 3. Τούτων δὲ τῶν λόγων 7 διδαχή ἐστιν αὕτη. 
 Ἰυὐλογεῖτε τοὺς καταρωμένους ὑμῖν καὶ προσεύχεσθε 
 
 ὑπὲρ τῶν ἐχθρῶν ὑ ὑμῶν, ΤῊΝ τεύετε δὲ ὑπὲρ τῶν διω- 
 
 “ἌἘ 
 
 10 κόντων ὑμᾶς." Ilola γὰρ χάρις, a ἀγαπᾶτε τοὺς 
 
 15 
 
 ἀγαπῶντας ὑμᾶς: : οὐχὶ καὶ τὰ ἔθνη τὸ αὐτὸ ποιοῦσιν: 
 ὑμεῖς δὲ a ἀγαπᾶτε τοὺς μισοῦντας ὑμᾶς καὶ οὐχ ἕξετε 
 ἐχθρόν. rile ᾿Απέχου τῶν σαρκικῶν καὶ σωματικῶν 
 ἐπιθυμιῶν. ἐάν τίς σοι δῷ ῥάπισμα εἰς τὴν δεξιὰν 
 σιαγόνα, στρέψον. αὐτῷ καὶ τὴν ἄλλην καὶ ἔσῃ τέλειος" 
 ἐὰν ἀγγιιρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ᾽ αὐτοῦ 
 δύο: ἐὰν ἄρη τις τὸ ἱμάτιόν σου. δὸς αὐτῷ καὶ τὸν 
 χιτῶνα. ἐὰν λάβη τις ἀπό σου τὸ σόν, μὴ ἀπαίτει: 
 
 1 Matt. xxii. 40. 2 Tob, iv. 15. 
 3 Luke vi. 28, 32. 4 Matt. v. 39 sq. 
 
 Apostol-"" 
 
Hermas 
 
 Mand. viii., 
 ix. 
 
 ( 48 ) 
 
 san ‘ , 4 ~ 9 ΄σ / / 
 | οὐδὲ γάρ δύνασαι. δ. TaAVTL TW AlLTOUVYTL CE δίδου 
 ὦ ΄σ 
 
 καὶ μὴ ἀπαίτει. πᾶσι γάρ Adder δίδοσθαι ὁ πατὲ 
 
 [ἐκ τῶν ἰδίων χαρισμάτων." μακάριος ὁ διδοὺς κατὰ ᾽ 
 
 τήν ἐντολήν' ἀθῶος γὰρ ἐστιν. οὐαὶ τῷ λαμβάνοντι: 
 εἰ μὲν γὰρ χρείαν ἔχων λαμβὰνει τις, ἀθῶος ἔσται: 
 ὁ δὲ μὴ χρείαν ἔχων δώσει δίκην, ἵνα τί ἔλαβε καὶ 
 εἰς τί ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ 
 ὧν ἔπραξε καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ 
 
 ἀποδῷ τὸν ἔσχατον κοδράντην" 6. ἀλλὰ καὶ περὶ. 
 
 τούτου δὲ εἴρηται: “Ἰδρυσάτω ἡ ἐλεημοσύνη σου εἰς 
 τὰς χεῖράς σου, μέχρις ἂν γνῷς τίνι OWS. 
 
 II. [Δευτέρα δὲ ἐντολὴ τῆς διδαχῆς]. Οὐ φονεύ- 
 σεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, 
 οὐ κλέψεις, οὐ “μαγεύσεις, οὐ Φαρμακεύσεις, οὐ 
 φονεύσεις τέκνον ἐν φθορᾷ οὐδὲ γεννηθὲν ἀποκτενεῖς, 
 οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον, οὐκ ἐπιορκήσεις, οὐ 
 ψευδομαρτυρήσεις, οὐ κακολογήσεις, οὐ μνησικακή- 
 σεις. 2. οὐκ ἔση διγνώμων οὐδὲ δίγλωσσος: παγὶς 
 
 ap θανάτου ἡ διγλωσσία. οὐκ ἔσται ὁ λόγος σου 
 ψευδής, οὐ κενός [ἀλλὰ μεμεστωμένος πράξει] i 
 3. οὐκ ἔση πλεονέκτης οὐδὲ ἅρπαξ οὐδὲ ὑ ὑποκριτὴς 
 οὐδὲ κακοήθης οὐδὲ ὑπερήφανος. 4. οὐ λήψῃ βουλὴν 
 πονηρὰν κατὰ τοῦ πλησίον σου. οὐ μισήσεις πάντα 
 ἄνθρωπον, ἀλλὰ os μὲν ἐλέγξεις, οὗς δὲ ἐλεήσεις, 
 περὶ δὲ ὧν προσεύξῃ, ods δὲ ἀγαπήσεις ὑπὲρ τὴν 
 
 υχήν σου. 
 
 ΤΠ. Téxvov μου, φεῦγε ἀπὸ παντὸς πονηροῦ καὶ 
 
 ἀπὸ παντὸς ὁμοίου αὐτῷ. 2. μὴ γίνου ὀργίλος" ὁδηγεῖ 
 
 γὰρ ἡ ὁργὴ πρὸς τὸν φόνον' μηδὲ ζηλωτὴς μηδὲ 
 
 1 Luke vi. 20. 9. Hermas. 
 3 Matt. v. 26. 4 Exod, xx. I3 sq. 
 
 ἢ 
 IO 
 
 x 
 15 
 
 ὙΠ ΟῚ 
 2 
 
 whey 
 25 
 
Io 
 
 15 
 
 20 
 
 a0 
 
 3° 
 
 6.) 
 
 ἐριστικὸς μηδὲ θυμικός: ἐκ γὰρ τούτων ἁπάντων 
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 μητής: ὁδηγεῖ γὰρ ἡ ἐπιθυμία πρὸς τὴν πορνείαν' 
 μηδὲ αἰσχρολογος μηδὲ ὑψηλόφθαλμος ἐκ γὰρ 
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 μου, μὴ γίνου οἰωνοσκόπος" ἐπειδὴ ὁδηγεῖ εἰς τὴν 
 ᾿] , A 3 > Α ᾿ 
 εἰδωλολατρείαν' μηδὲ ἐπαοιδὸς μηδὲ μαθηματικὸς 
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 7 
 τούτων ἁπάντων βλασφημίαι γεννῶνται. 7. "lob 
 δὲ πραΐὔς: ἐπεὶ οἱ πραεῖς κληρονομήσουσι τὴν γῆν. 
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 ἀγαθὰ προσδέξη, εἰδὼς ὅτι ἄτερ θεοῦ οὐδὲν γίνεται. 
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 IV. Τέκνον μου, τοῦ λαλοῦντός σοι Tov λόγον 
 τοῦ θεοῦ μνησθήση νυκτὸς καὶ ἡμέρας. τιμήσεις δὲ 
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 πρόσωπα τῶν ἁγίων, ἵνα ἐπαναπαῇς τοῖς λόγοις 
 αὐτῶν. οὐ ποιήσεις σχίσμα, εἰρηνεύσ εις δὲ τ ogee 
 3. Κρινεῖς δικαίως, οὐ λήψη πρόσωπον ἐλέγξαι ἐπὶ 
 
 1 Matt. ν. 4. 2 Tes, Ixvi. 2. 
 
Hermas 
 Mand. ix. 
 
 Barnabas 
 =, 
 Apostol. ; 
 
 Constitut. 
 
 vii. 18. 
 
 ( 50 ) 
 
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 ἢ ov. δ. Μὴ γίνου πρὸς μὲν τὸ λαβεῖν ἐκτείνων 
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 γὰρ ἐν τῷ ἀθανάτω κοινωνοί ἐστε, πόσῳ μᾶλλον 
 ἐν τοῖς ee 6. Οὐκ ἀρεῖς τὴν χεῖρά σου ἀπὸ το 
 τοῦ υἱοῦ σου ἣ ἀπὸ τῆς θυγατρός σου, ἀλλὰ ἀπὸ 
 νεότητος διδάξεις τὸν φόβον τοῦ Bon 7. Οὐκ ξ 
 ἐπιτάξεις δούλῳ σου ἣ παιδίσκῃ, τοῖς ἐπὶ τὸν αὐτὸν 
 θεὸν ἐλπίζουσιν, ἐν πικρίᾳ σου, μήποτε οὐ μὴ φοβηθη- 
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 κατὰ πρόσωπον καλέσαι, ἀλλ᾽ ep ove TO πνεῦμα 
 ΠΡ ΑΆΡΈΝΙ 8. Ὑμεῖς δέ οἱ δοῦλοι, ὑποταγήσεσθε 
 
 τοῖς KURLOLS ὑμῶν ὡς Byers fine ἐν αἰσχύνη καὶ φόβῳ, 
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 τῷ κυρίῳ. οὐ μὴ sane τολὰς κυρίου, Seo, 
 
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 10. | Ἐν ἐκκλησίᾳ ἐξομολογήση τὰ παραπτώματά 
 σου καὶ οὐ προσελεύσῃ ἐπὶ προσευχήν σου ἐν συν- 
 ELONTEL ᾿πονηρᾳ. 4 αὕτη ἐστὶν ἡ ὁδὸς τῆς ζωῆς. 
 
 V. Ἢ δὲ τοῦ θανάτου ὁδός € ἐστιν αὕτη" LPO 25 
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 onstitut. 
 ταῦτα πάντα προειπόντες βαπτίσατε εἰς τὸ ὄνομα vii. 22. 
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 ἐν ὕδατι ζῶντι. ἐὰν δὲ μὴ ἔχῃς ὕδωρ ζῶν, εἰς ἄλλο 
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Apostol. 
 
 Constitut. 
 
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 Apostol. 
 
 Constitut. 
 
 Vii. 25. 
 
 ( 52) 
 
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 προσεύχεσθε. 
 
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 πρῶτον περὶ τοῦ TOT Hp: ‘ou" T -Εὐχαριστοῦμέν σοι. 
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 : ae vi. 7-13. 2 Matt. vii. 6. 
 
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Apostol, 
 Constitut. 
 vii. 28. 
 
 (ony) 
 
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 ἐστι. πᾶς δὲ προφήτης διδάσκων τήν ἀλήθειαν εἰ 
 
 ἅ διδάσκει οὐ ποιεῖ, ψευδοπροφήτης ἐστί. 5. Llas 
 δὲ προφήτης δεδοκιμασμένος ἀληθινὸς μυῶν εἰς μυσ- 15 
 τήριον κοσμικῶν ἐκκλησιας, μὴ διδάσκων δὲ ποιεῖν ὅσα 
 αὐτὸς ποιεῖ, οὐ κριθήσεται ep ὑμῶν' μετὰ θεοῦ γὰρ 
 ἔχει τὴν κρίσιν: ὡσαύτως γὰρ ἐποίησαν καὶ οἱ ἀρχαῖοι 
 προφῆται. 6. Ὃς δ᾽ ἃν εἴπῃ ἐν πνεύματι" "Δός μοι 
 ἀργύρια 7 ἕτερα Twa‘, οὐκ ἀκούσεσθε αὐτοῦ: ἐὰν δὲ 20 
 περὶ ἄλλων ὑστερούντων εἴπῃ δοῦναι, μηδεὶς αὐτὸν 
 κρινέτω. 
 
 XII. Ilas dé o ἐρχόμενος [ἐν ὀνόματι κυρίου] 
 dex Ore ἔπειτα δὲ OOKL ἱμάσαντες αὐτὸν γνώσεσθε. 
 σύνεσιν γὰρ ἕξετε δεξιὰν και ἀριστεράν. 2. ki μὲν 25 
 παρόδδιός ἐστιν ὁ ἐρχόμενος, βοηθεῖτε αὑτῷ ὅσον 
 δύνασθε: οὐ μενεῖ δὲ πρὸς ὑμᾶς εἰ μὴ δύο ἢ τρεῖδ ἡμέρας, 
 ἐὰν ἣ ἀνάγκη. 3. Εἰ δὲ θέλει πρὸς ὑμας καθίσαι, 
 τεχνίτης ὧν, ἐργαζέσθω καὶ payer” εἰ δὲ οὐκ ἔχει 
 τέχνην, κατὰ τὴν σύνεσιν ὑμῶν προνοήσατε, πῶς μὴ 30 
 
 * Peculiar to the Didache. 1 Matt. xii. 31 sq. 
 
 ΝΡ 
 
 | 9.0 
 
( 55 ) 
 
 ἀργός μεθ᾽ ὑμῶν ζήσεται Χριστιανός. εἰ δ᾽ οὐ θέλει 
 
 6 a , , 5 , 3 ~ 
 iba χριστεμπορὸς ETTL προσέχετε ἀπὸ τῶν 
 τοιούτων 
 
 ΧΗ. fie δὲ προφήτης ἀληθινὸς [θέλων καθίσαι] 
 
 5 πρὸς ὑμᾶς ἄξιός ἐ ἐστι τῆς τροφῆς αὐτοῦ. ὡσαύτως 
 διδάσκαλος ἀληθινός ἐστιν ἄξιος καὶ αὐτός, ὥσπερ, ὁ 
 ἐργάτης, τῆς τροφῆς. αὐτοῦ. 2. llacay οὖν ἀπαρχὴν 
 γεννημάτων ληνοῦ καὶ ἅλωνος, βοῶν τε καὶ προβάτων 
 λαβὼν δώσεις τὴν ἀπαρχὴν [ τοῖς προφήταις. αὐτοὶ 
 
 IO γάρ εἰσιν οἱ ἀρχιερεῖς ὑμῶν]. | ἐὰν δὲ μὴ ἔχητε προ- 
 pura, δὸτε τοῖς πτωχοῖς. 5. ᾿Εὰν σιτίαν ποιῇς, τὴν 
 ἀπαρχὴν λαβὼν δὸς κατὰ τὴν ἐντολήν. ὡσαύτως 
 κεράμιον] οἴνου ἣ ἐλαίου [ἀνοίξας τὴν ἀπαρχὴν λαβὼν 
 δὸς τοῖς προφήταις |: ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ 
 
 15 παντὸς κτήματος [λαβὼν τὴν ἀπαρχῆν, ὡς ἄν σοι δόξῃ, 
 δὸς κατὰ τὴν ἐντολήν. 
 
 XIV. Kara κυριακὴν δὲ κυρίου συναχθέντες [κλά- 
 σατεὰ {TO y καὶ εὖχα ριστήσατε [ προεξομολογησάμενοι 
 τὰ παραπτώματα ὑμῶν, ὅπως καθαρὰ ἡ 7 θυσία ὑ ὑμῶν ἢ. 
 
 »Φξ2. Πᾶς δὲ é ἔχων τὴν ἀμφιβολίαν. μετὰ τοῦ ἑταίρου 
 αὐτοῦ μὴ συνελθέτω ὑμῖν, ἕως οὗ διαλλαγῶσιν, ἵ iva 
 μὴ κοινωθῆ ἡ θυσία U poy. Ἄς Αὕτη γάρ ἐστιν ἡ 
 ῥηθεῖσα ὑ ὑπὸ κυρίου" |, ἐν παντὶ τόπῳ και χρόνῳ προ- 
 σφέρειν μοι θυσιαν καθαράν". ὅτι βασιλεὺς μέγας 
 25 εἰμί, λέγει κύριος, καὶ τὸ ὄνομά μου θαυμαστὸν ἐν 
 τοῖς ἔθνεσι. 
 
 XV. χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ 
 διακόνους ἀξίους τοῦ κυρίου, ἄνδρας apace KGL i ἀφιλαρ- 
 γύρους καὶ ἀληθεῖς καὶ δεδοκιμασμένους." ὑμῖν γὰρ 
 
 30 λειτουργοῦσι καὶ αὐτοὶ τήν λειτουργίαν τῶν προ- 
 
 1 Mal. i. 11, 14. 
 
 Apostol. 
 Constitut. 
 Vii. 209. 
 
 Apostol. 
 Constitut. 
 Vii. 30. 
 
 Apostol. 
 Constitut. 
 Vii. 31. 
 
Apostol. 
 
 Constitut. 
 
 Wil. 9%: 
 
 Apostol. 
 
 Constitut. 
 
 Vii. 31. 
 
 Apostol. 
 
 Constitut. 
 
 Wil. 21. 
 
 ( 56 ) 
 
 φητῶν καὶ διδασκάλων. μὴ οὗν ὑπερίδητε αὐτούς" 
 αὐτοὶ γάρ εἰσιν οἱ τετιμημένοι ὑμῶν μετὰ τῶν προ- 
 φητῶν καὶ διδασκάλων |, 2. ᾿Ελέγ χετε δὲ ἀλλήλους 
 μὴ ἐν ὀργῇ," ἀλλ᾽ [ἐν εἰρήνη. ὡς ἔχετε ἐν τῷ εὐαγγαλίῳ |. 
 [καὶ παντὶ ἀστοχοῦντι κατὰ τοῦ ἑτέρου μηδεις λαλείτω 
 μηδὲ παρ᾽ ὑμῶν ἀκουέσθω. ἕως οὗ μετανοήση. of Τὰς 
 δὲ εὐχὰς ἁμῶν καὶ τὰς ἐλεημοσύνας καὶ πάσας TUS 
 πράξεις οὕτω ποιήσατε. ὡς ἔχετε ἐν τῷ εὐαγγελίῳ τοῦ 
 κυρίου ἡμῶν |.” 
 
 XVI. Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν" οἱ λύχνοι 
 ὑμῶν μὴ σβεσθήτωσαν. καὶ αἱ ὀσφύες ὑμῶν μὴ 
 ἐκλυέσθωσαν," ἀλλὰ γίνεσθε erosuor, | οὐ γὰρ οἴδατε 
 τήν ὥραν. ἐν 7 ὁ κύριος ἡμῶν ἔρχεται." a [ΠΠυκνῶς 
 δὲ συναχθήσεσθε ζητοῦντες τὰ ἀνήκοντα ταῖς ψυχαῖς 
 ὑμῶν |. οὐ γὰρ ὠφελήσει ὑμᾶς ὁ πᾶς χρόνος τῆς 
 πίστεως ὑμῶν, ἐὰν μὴ ἐν τῷ ἐσχάτῳ καίρῳ » τελειωθῆτε. 
 ἐν γὰρ ταῖς ἐσχάταις ἡμέραις πληθυνθήσονται οἱ 
 ψευδοπροφῆται καὶ οἱ φθορεῖς, καὶ στραφήσονται 
 
 τὰ πρόβατα εἰς λύκους, καὶ ἡ ἀγάπη στραφήσεται 
 4 
 
 σι 
 
 Io 
 
 Ep 
 
 εἰς μῖσος" αὐξανούσης TEP τῆς ἀνομίας μισήσουσιν 20 
 
 ἀλλήλους καὶ διώξουσι καὶ παραδώσουσι. 4. Kat 
 τότε φανήσεται ὁ κοσμοπλάνος [ ὡς υἱὸς θεοῦ καὶ 
 ποιήσει σημεῖα καὶ τέρατα. καὶ ἡ γῆ παραδοθήσεται 
 εἰς χεῖρας αὐτοῦ, καὶ ποιήσει ἀθέμιτα, ἃ οὐδέποτε 
 γέγονεν ἐξ αἰῶνος. 5. Tore ἥξει ἡ κρίσις τῶν 
 ἀνθρώπων εἰς τὴν πύρωσιν τῆς δοκιμασίας, | καὶ σκανδα- 
 λισθήσονται πολλοὶ [ καὶ ἀπολοῦνται, | οἱ δὲ ὑπομεί- 
 ναντες [ἐν τῇ πίστει αὐτῶν] σωθήσονται [ἀπ᾽ αὐτοῦ 
 τοῦ καταθέματος |. 6. Kai τότε φανήσεται [τὰ 
 
 1 Matt. xviii. 15-17. 2 Matt. vi. 2. 
 3 Luke xii. 35. 4 Matt. xxiv. 42, 44. 
 
em) 
 
 σημεῖα. τῆς ἀληθείας: πρῶτον σημεῖον ἐκπετάσεως ἐν 
 οὐρανῷ, εἶτα σημεῖον) φωνῆς σάλπιγγος καὶ [τρ' τον 
 ἀνάστασις νεκρῶν, οὐ πάντων δέ, ἀλλ᾽ ὡς cee 
 “H&e ὁ ὁ κύριος καὶ πάντες οἱ ἅγιοι μετ᾽ αὐτοῦ." [τότε 
 
 5 ὄψεται ὁ κόσμος τὸν κύριον ἐρχόμενον ἐπάνω τῶν 
 νεφελῶν τοῦ οὐρανοῦ. | 
 
 λον. XIV, δ. 
 

 
THE DIDACHE 
 
 TEACHING OF THE TWELVE APOSTLES 
 
 RESTORED TO ITS ORIGINAL STATE 
 

 
ae, 
 
 Διδαχὴ Kupiov διὰ τῶν δώδεκα ἀποστόλωι 
 
 ~ + 
 TOL ἔθνεσιν. 
 
 Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι Κυρίου 
 ᾿Ιησοῦ Χριστοῦ, ᾿Ιωάννης καὶ Ματθαῖος καὶ Πέτρος 
 καὶ ᾿Ανδρέας καὶ Φίλιππος καὶ Σίμων καὶ ᾿Ιάκωθος 
 καὶ Ναθαναήλ καὶ Θωμᾶς καὶ Κηφᾶς καὶ Βαρθολο- 
 μαῖος καὶ ᾿Ιούδας ᾿Ιακώβου. 
 
 Kara κέλευσιν τοῦ Κυρίου ἡμῶν ᾿]ησοῦ Χριστοῦ 
 τοῦ σωτῆρος, συναθροισθέντων ἡμῶν καθῶς διέταξε 
 πρὸ τοῦ---Μέλλετε κληροῦσθαι τὰς ἐπαρχίας, κατα- 
 λογίσασθαι τόπων ἀριθμοῦς, ἐπισκόπων ἀξίας, πρεσ- 
 
 ’ / , ΕῚ a 
 βυτέρων ἕδρας, διακόνων παρεδρίας, ἀναγνωστῶν 
 νουνεχίας, χηρῶν ἀνεγκλησίας, καὶ ὅσα δέοι πρὸς 
 θεμελίωσιν ἐκκλησίας, ἵνα τύπον τῶν ἐπουρανίων 
 εἰδότες φυλάσσωνται ἀπὸ παντὸς ἀστοχήματος, 
 
 “Ν 7 Ψ ’ Te la ’ A , ely 
 εἰδότες OTL λόγον ὑφέξουσιν ev TH μεγάλη ἡμέρᾳ 
 τῆς κρίσεως περὶ ὧν ἀκούσαντες οὐκ ἐφύλαξαν---καὶ 
 ὍΣΑ ἧς e re 9 ’ A , ’ e/ 
 ἐκέλευσεν ἡμᾶς ἐκπέμψασθαι τοὺς λόγους εἰς ὅλην 
 τὴν οἰκουμένην᾽ ἔδοξεν οὖν ἡμῖν πρὸς ὑπόμνησιν τῆς 
 ’ ’ \ , e / e « ’ 
 ἀδελφότητος, Kat νουθεσίαν ἑκάστῳ, ὡς O Κύριος 
 ς “ Ν \ , . a a ‘ 7 
 ἀπεκάλυψε κατὰ τὸ θέλημα τοῦ θεοῦ διὰ πνεύματος 
 ἁγίου, μνησθεῖσι λόγου ἐντείλασθαι ὑμῖν. 
 
 ᾿Ιωάννης εἶπεν, "Ανδρες ἀδελφοί, εἰδότες ὅτι λόγον 
 ὑφέξομεν περὶ τῶν διατεταγμένων ἡμῖν, εἰς ἑνὸς πρό- 
 
 10 
 
 15 
 
 20 
 
Io 
 
 15 
 
 20 
 
 20 
 
 ( 2 ) 
 
 ,7 
 σωπον μὴ λαμβάνωμεν, ἀλλ ἐάν τις δοκῃ, συμφέρον 
 ἀντιλέγειν, ἀντιλεγέσθω αὐτῷ. 
 Εδοξε δὲ πᾶσι πρῶτον ᾿Ιωάννην εἰπεῖν. 
 ? ’ > « A / 9 , ~ ~ A 
 Ἰωάννης εἶπεν. “Odot δύο εἰσι, μία τῆς ζωῆς και 
 an A ~ 
 μία τοῦ θανάτου: διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο 
 ὁδῶν: ἡ μὲν γὰρ ὁδὸς τῆς ζωῆς ἐστιν αὕτη. πρῶτον. 
 5 4 ff ~ 
 ἀγαπήσεις τὸν θεὸν τὸν ποιησαντά σε ἐξ ὅλης τῆς 
 καρδίας σου, καὶ δοξάσεις τὸν λυτρωσάμενόν. σε ἐκ 
 θανάτου, ἥτις ἐστὶν ἐντολὴ πρώτη. δεύτερον, a αγαπή- 
 σεις τὸν πλησίον σου ὡς σεαυτόν, ἥτις ἐστὶν ἐντολὴ 
 , ’ ὙΠ 4 oN , 8 7 ’ 
 δευτέρα. πάντα δὲ ὅσα ἐὰν θελήσης μὴ γένεσθαι σοι, 
 4 \ δ᾿ ‘ 7 ’ A “ / e “ 
 Kat σὺ ἄλλῳ μὴ ποίει. τούτων δὲ τῶν λόγων ἢ διδαχή 
 ἐστιν αὕτη. Ἐὐλογεῖτε τοὺς καταρωμένους ὑμῖν, καὶ 
 προσεύχεσθε ὑ ὑπὲρ 7 τῶν ἐχθρῶν v ὑμῶν, γηστεύετε δὲ ὑ ὑπὲρ 
 τῶν διωκόντων ὑ ὑμᾶς. ποία γὰρ χάρις, ἐὰν ἀγαπᾶτε 
 τοὺς ἀγαπῶντας ὑμᾶς ; οὐχὶ καὶ τὰ ἔθνη τὸ αὐτὸ 
 ποιοῦσιν ; ὑμεῖς δὲ ἀγαπᾶτε τοὺς μισοῦντας ὑμᾶς, 
 καὶ οὐκ ἑξετε ἐχθρόν. ᾿Απέχου τῶν σαρκικῶν καὶ 
 κοσμικῶν ἐπιθυμιῶν" ἔαν τις σοι δῷ "ράπισμα εἰς τὴν 
 δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην, καὶ 
 ἔσῃ, τέλειος" ἔαν ἀγγαρέυσῃ, σέ τις μίλιον ¢ ἕν, ὕπαγε 
 μετ᾽ αὐτοῦ δύο. ἐάν ἄρῃ, τις τὸ ἱμάτιόν σου δὸς 
 αὐτῷ καὶ τὸν χιτῶνα: ἐὰν λάβῃ τις ἀπό σου τὸ σόν, 
 μὴ ἀπαίτει, οὐδὲ γὰρ δύνασαι. παντὶ τῷ αἰτοῦντί 
 , 4 A ~ J / ae ‘ , / 
 σε δίδου, καὶ μὴ ἀπαίτει: Tact γὰρ θέλει δίδοσθαι 
 ὁ πατὴρ ἐκ τῶν ἰδιών χαρισμάτων. μακάριος ὁ δίδους 
 κατὰ τὴν ἐντολήν" ἀθῶος γὰρ ἐστιν. 
 9ΨΦΝ A “Ὁ ᾿ 5 A ‘ , Μ 
 Οὐαὶ δὲ τῷ λαμβάνοντι. εἰ μὲν γὰρ χρείαν ἔχων 
 , 5 ς΄ 
 λαμβάνει τις, ἀθῶος ἔσται, ὁ δὲ μὴ χρείαν ἔχων 
 ’ , ς , 9; Α γι , 9 A 
 δώσει δίκην, ἱνατί ἔλαβε καὶ εἰς τί, ἐν συνοχῇ δὲ 
 γενόμενος ἐξετασθήσεται πὲρι ὧν ἔπραξε, καὶ οὐκ 
 
εξελεύσεται ἐκεῖθεν μέχρις οὗ ἀποδῷ τὸν ἐσχάτον 
 κωδράντην. ᾿Αλλὰ καὶ περὶ τούτου δὴ εἴρηται. 
 ᾿Ιδρωσάτω ἡ ἐλεημοσόνη σου εἰς τὰς χειράς σου, 
 μέχρις ἄν γνῷς τίνι δῷς. 
 
 ατθαῖος εἶπε, πάντα boa μὴ θέλεις σοι γενέσ- 
 θαι, σὺ μηδὲ ἄλλῳ ποιήσεις, τούτων δὲ τῶν λογών 
 τὴν διδαχὴν ὃ εἰπε, ἀδελφὲ Ilerpe. 
 
 Πέτρος εἶπεν. ‘Ou φονεύσεις, οὐ μοιχεύσεις, οὐ 
 πορνεύσεις, οὐ παιδοφθορήσεις, οὐ φονεύσεις τέκνον 
 ἐν φθορᾷ, οὐδὲ γέννηθεν ἀποκτενεῖς, οὐ κλέψεις, οὐ 
 μαγεύσεις, οὐ φαρμακεύσεις, οὐ ψευδομαρτυρήσεις, 
 οὐ κακολογήσεις, οὐδὲ μνησικακήσεις. οὐκ ἔσῃ δίγνω- 
 μος, οὐδὲ δίγλωσσος, παγὶς γὰρ θανάτου ἐστὶν ἢ 
 διγλωσσία. οὐκ ἐπιθυμήσεις τὰ τοῦ πλησιόν, οὐκ 
 ἔσται O λόγος σου ψευοής, οὐδὲ κενός, ἀλλα μεμεσ- 
 τωμένος πράξει. οὐκ ἔση πλεονέκτης, οὐδὲ ἅρπαξ, 
 οὐδὲ ὑποκριτὴς, οὐδὲ κακοήθης, οὐδὲ ὑπερήφανος, οὐ 
 λήψη βουλὴν πονηρὰν κατὰ TOV πλησίου σου. οὐ 
 μισήσεις πάντα ἄνθρωπον, ἀλλὰ ous μὲν ἐλεγξεις, οὖς 
 δὲ ἐλεήσεις, περὶ ὧν δὲ προσεύξη, ous δὲ ἀγαπήσεις 
 ὑπὲρ τὴν ψυχήν σου. 
 
 ᾿Ανδρέας, εἶπες '"Γέκνον μου φεῦγε ἀπὸ παντὸς 
 πονηροῦ, καὶ ἀπὸ παντὸς ὁμοίου αὐτῷ, μὴ γίνου 
 ὀργίλος, ὁδηγεῖ γὰρ ἡ ὀργὴ πρὸς ovo μὴ γίνου 
 ζηλωτής, μηδὲ ἐ ἐρίστικος. μηδὲ θυμικός. ἐκ γὰρ τούτων 
 ἁπάντων φόνος γεννᾶται. 
 
 Φίλιππος εἶπε. Téxvov μου; μὴ γίνου ἐπιθυμητής. 
 ὁδηγεῖ γὰρ 7 ἐπιθυμία πρὸς τὴν πορνείαν. ὁ θυμός 
 ὑμῶν μέτρον. ἐχέτω, καὶ ἐν Bpaxet διαστήματι αὐτὸν 
 Ly a καὶ ἀγακρούετε, ἵνα μὴ ἐμβάλλῃ ὑμᾶς εἰς 
 ἔργον πονηρόν. θυμὸς γὰρ καὶ ἡδονὴ πονηρά ἐπι- 
 
 Io 
 
 15 
 
 25 
 
an 
 
 Io 
 
 5 
 
 20 
 
 25 
 
 30 
 
 Ge’) 
 
 4 
 πολὺ παραμένοντα, κατὰ ἐπιτάσιν δαιμόνια γίνεται, 
 
 A / ’ - 
 καὶ ὅταν ἐπιστρέψῃ αὐτοῖς ὁ ἄνθρωπος, οἰδαίνουσιν 
 ἐν τῇ ψυχῇ, αὐτοῦ, καὶ γίνονται [el 'Coves καὶ ἀπάγου- 
 σιν αὐτὸν εἰς ἔργα ἄδικα, καὶ ἐπιγελῶσιν αὐτῷ, καὶ 
 ἥδονται ἐπὶ τῇ ἀπωλείᾳ τῶν ἀνθρώπων. 
 
 Σίμων εἶπε. 'Γέκνον μὴ γίνου αἰσχρολόγος, μηδὲ 
 e , 9 μὴ ~ ς , a 
 ὑψηλόφθαλμος, eK γὰρ τουτῶν ἁπάντων μοιχεῖαι 
 γεννῶνται. 
 
 3 ’ > , A / b] , 4 
 
 Ἰάκωβος εἶπε. Téxvov, μὴ γίνου οἰωνοσκόπος. 
 9 Α ς - 3 \ ὁ ’ ὃ ’ , 
 ἐπειδὴ ὁδηγεῖ εἰς THY εἰδωλολατρείαν, μηδε ἐπαιοιδός 
 μηδὲ μαθηματικός, μηδὲ περικαθαίρων' μηδὲ θέλε ἀυτὰ 
 εἰδεναι. μηδὲ ἀκούειν. ἐκ γὰρ τόυτων ἀπαντων εἰδωλο- 
 λατρεῖαι γεννῶνται. 
 
 Νιαθαναήλ εἶπε. “Τέκνον μου. μὴ γίνου ψεύστης" 
 ἐπειδὴ ὁδηγεῖ τὸ ψεῦσμα εἰς τὴν KNOTTY" μηδὲ φιλάρ- 
 γυρος μηδὲ κενόδοξος. ἐκ γὰρ τούτων ἁπάντων κλοπὰι 
 γεννῶνται, τέκνον μου, μὴ γίνου γόγγυσος. ἐπειδὴ 
 
 A A 
 ὁδηγεῖ εἰς τὴν βλασφημίαν. μηδὲ αὐθάδης. μηδὲ πονη- 
 ’ A 
 
 ρόφρων. ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γενῶν- 
 ται. ἴσθι δὲ πραύς, ἐπειδὴ οἱ πραεῖς κληρονομήσουσι 
 τὴν γῆν. γίνου μακρόθυμος, ἐλεήμων εἰρηνοποιός, 
 καθαρὸς TH καρδίᾳ ἀπο παντὸς κακοῦ, ἄκακος, καὶ 
 ἡσύχιος, ἀγαθὸς, καὶ φυλάσσων καὶ τρέμων τοὺς 
 λόγους ods ἤκουσας. οὐχ ὑψώσεις σεαυτόν. οὐδὲ δώσεις 
 Th, Wyn, σου θράσος. οὐδὲ κολληθήση, τῇ ψύχη, 
 
 Ν ς ~ ° . Ἂ / Υ A os 
 σου μετὰ ὑψηλῶν, ἀλλὰ μετὰ δικαίων καὶ ταπεινῶν 
 ἀναστραφήσῃ. τὰ δὲ συμβαίνοντά σοι ἐνεργήματα 
 ς “ Ν SAA “ Ε ΄σ a QA 
 ws ἀγαθὰ προσδεζῃ. εἰδὼς ὅτι ἄτερ θεοῦ οὐδὲν 
 γίνεται. 
 
 Cr 5 , A ~ Ἀ , 
 
 Θωμᾶς εἶπε. Téxvov mov, τὸν λαλοῦντα Tov λόγον 
 
 τοῦ θεοῦ. καὶ παραίτίον σοι γινόμενον τῆς ζωῆς, καὶ 
 
 Aa 
 
( 65 ) 
 
 δόντα σοι τὴν ἐν Κυρίῳ σφραγῖδα. ἀγαπήσεις ὡς 
 κόρην ὀφθαλμοῦ σου, μνησθήση. δὲ αὐτοῦ νύκτα καὶ 
 ἡμέραν. τιμήσεις αὐτὸν ὡς τὸν Κύριον" ὅθεν γὰρ ἡ 
 
 Κυριότης λαλεῖται ἐκεῖ ὁ Κύριός ἐ ἐστιν. ἐκζητήσεις δὲ 
 
 τὸ πρόσωπον αὐτοῦ καθ᾽ ἥμεραν, καὶ τοὺς λοιπούς 5 
 
 ἁγιόυς ἵνα ἐπαναπαύη, τοῖς λόγοις αὐτῶν, τιμήσεις 
 αὐτὸν καθ᾽ ὃ δυνατὸς εἶ ἐκ τοῦ ἱδρῶτος σου. καὶ ἐκ 
 τοῦ πόνου τῶν χειρῶν σου. εἰ γὰρ ὁ Κύριος δι’ ἀντοῦ 
 Ἰξίωσέ σοι δοθῆναι πνευματικὴν τροφὴν. καὶ ποτὸν. 
 καὶ ζωὴν αἴωνιον, σὺ ὀφείλεις πολυ μάλλον τὴν φθαρ - 
 τὴν καὶ “πρόσκαιρον προσφέρειν τροφήν. ἄξιος γὰρ ὁ 
 ἐργάτης τοῦ μισθοῦ. καὶ βοῦν ἀλοῶντα οὐ φιμώσεις, 
 καὶ οὐδεὶς φυτέυει ἀμπελῶνα καὶ ἐκ τοῦ καρποῦ αὐτοῦ 
 οὐκ ἐσθίει. 
 
 Κηφᾶς εἶπεν, οὐ ποιήσεις σχίσματα, εἰρηνεύσεις 
 δὲ μαχομένους. κρινεῖς δικαίως, οὐ inva, πρόσωπόν 
 τινα ἐλέγξαι, ἐπὶ παραπτώμασιν, οὐ γὰρ ἰσχύει 
 πλοῦτος παρὰ Κύρίῳ, οὐδὲ κάλλος ὠφελεῖ, ἀλλὰ 
 ἰσότης ἐστὶ πάντων παρ αὐτῷ. ἐν προσευχῇ σου μὴ 
 διαψυχήσης πότερον ἔσται. ἢ οὔ. μὴ γίνου πρὸς μὲν τὸ 
 λαβεῖ ν ἐκτέινων τας χείρας, πρὸς δὲ τὸ δοῦναι συσπῶν. 
 ἐὰν ἔχης, διὰ τῶν χειρῶν σου δώσεις λύτρωσιν τῶν 
 ἁμαρτιῶν σου. οὐ διστάσεις δοῦναι, οὐδὲ διδοὺς γογ- 
 γύσεις. γνώση γὰρ τίς ἐστίν ὁ τοῦ μισθοῦ καλὸς 
 ἀνταποδότης. οὐκ αποστραφήσῃ, ἐνδεόμενον, κοινωνή-- 
 σεις δὲ ἀπάντων τῷ ἀδελφῷ σου, καὶ οὐκ ἐρεῖς ἴδια 
 εἶναι. εἰ γὰρ εἰ τῷ ἀθανατῳ κοινώνοι ἐστε. πόσῳ 
 μᾶλλον ἐν τοῖς θνητοῖς. 
 
 Οὐκ a ἀρεῖς τὴν χεῖρα σου ἀπὸ τοῦ υἱοῦ σου ἢ ἀπὸ 
 τῆς θυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδάξεις τὸν 
 φόβον τοῦ θεοῦ. οὐκ ἐπιτάξεις SovA@ σου ἢ παιδίσκη, 
 
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 τοῖς ἐπὶ τὸν ἀυτὸν θεὸν ἐλπίσουσιν. ἐν πικρίᾳ σου. 
 μήποτε οὐ μὴ φοβηθήσονται τὸν ἐπ᾽ αμφοτέροις θεόν. 
 οὐ γὰρ ἔρχεται κατὰ πρόσωπον καλέσαι, ἀλλ᾽ ἐφ᾽ 
 οἷς τὸ πνεῦμα ἡτοίμασεν. ὑμεῖς δὲ οἱ δοῦλοι ὑποτα- 
 γήσθεσθε τοῖς κυρίοις ὑμῶν, ὡς τύπῳ θεοῦ ἐν αἰσχύνη 
 καὶ φόβῳ. μισήσεις πάσαν ὑπόκρισιν, καὶ πᾶν ὃ μὴ 
 ἀρεστὸν τῷ κυρίῳ: οὐ μὴ ἐγκαταλίπης ἐντολὰς 
 Κυρίου. φυλάξεις δὲ ἃ παρέλαβες μητὲ προστιθεὶς 
 μητὲ ses ἐν ἐκκλησίᾳ ἐξομολογήση. τὰ παραπ- 
 τώματα σου. καὶ οὐ προσελευση ἐπὶ προσευχήν σου 
 ἐν συνειδήσει πονηρᾷ. ”Autn ἐστὶν ἡ ὁδὸς τῆς ζωῆς. 
 Ἢ δὲ τοῦ θανάτου ὁδός ἐστιν αὕτη. πρῶτον πάντων " 
 πονηρά ἐστι καὶ κατάρας μεστή" φόνοι. μοιχεῖαι. ἐπι- 
 θυμίαι, πορνείαι, κλοπαί, εἰδωλολατρεῖοι, μαγεῖαι, 
 φαρμακεῖαι, ἀρπαγάι, ψευδομαρτυρίαι, ὑποκρίσεις, 
 διπλοκαρδία, δόλος. ὑπερηφανία, κακία, αὐθάδεια, πλεο- 
 νεξία, αἰσχρολογία, ζηλοτυπία, θρασύτης, ὕψος, ἀλα- 
 ζονεία. διῶκται ἀγαθῶν, μισοῦντες ἀλήθειαν, ἀγαπῶντες 
 ψεῦδος, οὐ γιγνώσκοντες μισθὸν δικαιοσύνης, οὐ κολ- 
 λώμενοι ἀγαθῶ, οὐδὲ κρίσει δικαίᾳ, ἀγρυπνοῦντες, οὐκ 
 εἰς τὸ ἀγαθόν, ἀλλ᾽ εἰς τὸ πονηρόν, ὧν μακρὸν πραὕτης 
 καὶ ὑπομοιή, μάταια ἀγαπῶντες, διώκοντες ἀνταπό- 
 δομα. οὐκ ἐλεοῦντες πτωχόν, οὐ πονοῦντες ἐπὶ κατα- 
 πονουμένῳ, οὐ γινώσκοντες τὸν ποιήσαντα αὐτούς, 
 φονεῖς τέκνων, φθορεῖς πλάσματος θεοῦ. ἀποστρεφό- 
 μενοι τὸν ἐνδεόμενον. καταπονοῦντες τὸν θλιβόμενον, 
 πλουσίων παράκλητοι. πενήτων ἄνομοι κριταί, πανθα- 
 μάρτητοι., ῥυσθείητε. τεκνα. ἀπὸ τούτων ἁπάντων. 
 “Opa μή τις σε πλανήση. ἀπὸ ταύτης τῆς ὁδοῦ τῆς 
 διδαχῆς, ἐπεὶ παρεκτὸς θεοῦ σε διδάσκει. εἰ μὲν γὰρ 
 δυνάσαι βαστάσαι ὅλον τὸν ζυγὸν τὸν Κυρίου τέλειος 
 
(ae, ) 
 
 ἔση. εἰ δὲ οὐ δύνασαι. ὃ δύνη τοῦτο ποίει" περὶ δὲ 
 τῆς βρώσεως. ὁ δύνασαι βάστασον. ἀπὸ δὲ τῶν 
 εἰδωλοθύτων λίαν πρόσεχε. λατρεία γὰρ ἐστε θεῶν 
 νεκρῶν. 
 
 Βαρθολομαῖος εἶπεν. Epworaper ὑ ὑμᾶς. ἀδελφοί, 
 ὡς ἔτι καιρός ἐστι, καὶ ἔχετε εἰς οὗς ἐργάζεσθε μεθ᾽ 
 ἑαυτῶν, μὴ ἐκλείπετε ἐν μηδενί ἐξ οὗ ἂν ἔχητε: ἐγγὺς 
 γὰρ ἡ ἡμέρα Κυρίου, ἐν ἢ συναπολεῖται πάντα 
 σὺν τῷ πονηρῷ, ἥξει γὰρ ὁ Κύριος, καὶ ὁ μισθὸς 
 αὐτοῦ μετ᾽ αὐτοῦ. ἑαυτῶν γίνεσθε σύμβουλοι ἀγαθόι. 
 διδακτόι. φυλάξεις ἅπερ ἔλαβες. μήτε προσθεὶς μὴτε 
 ὑφαιρῶν. 
 
 ΠΕέτρος εἶπεν. ᾿Αδελφόι. τὰ περὶ τῶν λοιπῶν νου- 
 θεσιῶν ἂι γραφαὶ διδάσκουσιν. ἡμεῖς δὲ ἃ ἐκελέυσθημεν 
 διατάξωμεν. 
 
 ΠΕερὶ τοῦ βαπτισματος, οὕτω βαπτίσατε. ταῦτα 
 πάντα προειπόντες βαπτίσατε εἰς τὸ ὄνομα τοῦ πατ- 
 ρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνευματος ἐν ὕδατι 
 ζῶντι. εὰν δὲ μὴ ἔχης ὕδωρ ζῶν, εἰς ἄλλο ὕδωρ βατ- 
 TITOV, εἰ δὲ οὐ δύνασαι ἐν ψυχρῷ, € ἐν θερμῷ, ἔαν δὲ 
 ἀμφότερα μὴ ἔχης, ἔκχεον εἰς τὴν “κεφαλὴν τρὶς ὕδωρ 
 εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. ποὺ 
 δὲ τοῦ βαπτίσματός προνηστευσάτω ὁ βαπτίζων και 
 ὁ βαπτιζόμενος, καὶ εἰ τινες ἄλλοι δύνανται. κελέυσεις 
 δὲ νηστεῦσαι τὸν βαπτιζόμενον πρὸ μιᾶς ἢ δύο. 
 
 Aé δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν ὑποκ- 
 ριτῶν. νηστέυουσι γὰρ δευτέρᾳ σαββάτων καὶ πέμπτη. 
 ὑμεῖς δὲ νηστέυσατε τετράδα καὶ παρασκευήν. μηδὲ 
 προσεύχεσθε ὡς οἱ ὑποκριτάῖι, ἀλλ᾽ ὡς ἐκέλευσεν O 
 
 = 
 
 Κύριος ἐν TO εὐαγγελίῳ αὐτοῦ, οὕτω προσεύχεσθε. 30 
 
 Tlavep ἡμῶν ὁ ἐν TW οὐρανῷ. ἁγιασθήτω τὸ ὄνομα 
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 > ς ‘ ’ 
 σου, ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θελημὰ 
 ~ ~ ~ .\ / ~ 
 σου ὧς ἐν οὐρανῷ καὶ ἐπὶ γῆς, τὸν ἄρτον ἡμῶν τὸν 
 . , A ἕ A , δι ἂν ς A A >) a 
 ἐπιούσιον OOS ἡμῖν σήμερον, καὶ ἄφες ἡμῖν THY οφειλὴν 
 ἡμῶν ὡς καὶ ἡμεῖς ἀφιέμεν τοῖς ὀφειλέταις ἡμῶν, καὶ 
 ΄σ΄ Ψ ~ ΄σ΄ 
 μὴ εἰσενέγχης ἡμᾶς εἰς πειρασμόν. ἀλλα ῥῦσαι ἡμᾶς 
 ἀπὸ τοῦ πονηροῦ" ὅτι σου ἐστιν ἡ δύναμις καὶ ἡ δόξα 
 εἰς τοὺς ἀιῶνας. τρὶς τῆς ἡμέρας οὕτω προσεύχεσθε. 
 ~ ’ ε 
 Πὲρι δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε. 
 πρῶτον περὶ τοῦ ποτηρίου" ᾿Ευχαριστοῦμεν σοι, 
 Πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπελου Δαβιὸ TOU 
 παιδός σου, ἧς ἐγνώρισας ἡμῖν διὰ Ἴησου τοῦ παιδὸς 
 σου. σοὶ ἡ ee εἰς TOUS αἰῶνας" περὶ δὲ τοῦ κλάσματος. 
 ἘΕὐχαριστοῦμεν σοι. Πάτερ ἡ ἡμῶν ὑπὲρ τῆς ζωῆς καὶ 
 γνώσεως ἧς ἐγνώρισας, ἡμῖν διὰ ᾿Ιησοῦ σοῦ παιδός 
 σου. σοὶ ἡ δόξα εἰς τοὺς αἰῶνος. ὥσπερ ἣν τοῦτο τὸ 
 κλάσμα διεσκορπισμένον ἐπάνω τῶν ὁρέων καὶ συνα- 
 χθὲν ἐγένετο ἕν. οὕτω συναχθήτω σου ἡ ἐκκλησία ἀπο 
 τῶν περάτων τῆς γῆς εἰς τὴν σὴν βασιλείαν" ὅτι σοῦ 
 ς ς ’ὔ A e , A949 lan a 9 
 ἐστιν ἡ δόξα, καὶ ἡ δύναμις διὰ ᾿Ιησοῦ Χριστοῦ εἰς 
 Α A A A , A ’ >) \ ~ 
 τοὺς αἰῶνος. μηδὲις δὲ φαγέτω μὴδε πίετω ἀπὸ τῆς 
 =) , e ~ 2 =) «ς ’ὔ ᾿.} aS 
 εὐχαριστίας ὑμῶν, ἀλλ᾽ οι βαπτισθέντες εἰς ὄνομα 
 Κυρίου: καὶ γὰρ περὶ τούτον εἴρηκεν ὁ Κύριος: μὴ 
 δῶτε τὸ ἅγιον τοῖς κυσί. 
 εν \ ‘ ς “ vw =) , 
 Mera δὲ τὸ ἑμπλησθῆναι οὕτως εὐχαριστήσατε. 
 ᾿Ευχαριστοῦμεν. σοι, Πάτερ ἅγιε, ὑπὲρ TOU ἁγίου 
 ὀνόματος σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡ ἡμῶν, 
 καὶ ὑπὲρ τῆς γνώσεως καὶ πίστεως καὶ ἀθανασίας, 7) ἧς 
 ἐγνωρισας ἥμιν διὰ ᾿Ιησοῦ τοῦ παιδός σου" σοὶ ἡ δόξα 
 εἰς τοὺς αἰῶνας. Σύ. δέσποτα ᾿παντοκράτορ, ἐκτίσας 
 τὰ πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ 
 ποτὸν ἔδωκας τοῖς ἀνθρώποις εἰς ἀπόλαυσιν. ἵνα σοι 
 
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 εὐχαριστήσωσιν. ἡμῖν δὲ ἐχαρίσω πνευματικὴν τροφὴν 
 καὶ ποτὸν καὶ ζωὴν αἰώνιον διὰ τοῦ παιδός σου. [Πρὸ 
 πάντων εὐχαριστοῦμεν σοι ὅτι δυνὰτος εἶ, σοι ἡ δόξα 
 εἰς τοὺς αἰῶνας. Μνήσθητε, Κύριε, τῆς ἐκκλησιάς σου 
 TOU ῥύσασθαι αὐτὴν ἀπὸ παντὸς Tompou, Kal τελεΐω- 
 σαι αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον ὁ ἀυτὴν ἀπὸ 
 τῶν τεσσάρων ἀνέμων τὴν ἁγιασθεῖσαν εἰς τὴν σὴν 
 βασιλείαν, ἣν ἡτοίμασας αὐτῇ. ὅτι σοῦ ἐστιν ἡ δύναμις 
 καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἐλθέτω χάρις καὶ παρελ- 
 θέτω ὁ κόσμος οὗτος. ὡσαννά τῷ ὑιῷ Δαβίδ: εἴ τις 
 ἅγιός ἐστιν, ἐρχέσθω: εἴ τις οὐκ ἐστιν, μετανοέιτω" 
 μαραναθά. ἀμήν. τοῖς δὲ προρήταις ἐπιτρέπετε 
 εὐχαριστεῖν ὅσα θέλουσιν. ὃς ἂν οὖν ἐλθῶν διδάξῃ 
 ὑμᾶς ταῦτα πάντα τὰ προειρ ἡμένα, δέξασθε αὐτόν. ἐὰν 
 δὲ αὐτὸς ὁ διδάσκων στραφεὶς διδάσκη. ἄλλην διδαχὴν 
 εἰς τὸ καταλῦσαι προειρημένα. μὴ αὐτοῦ ἀκούσητε: εἰς δὲ 
 TO προσθεῖναι δικαιοσύνην καὶ γνῶσιν Κυρίου, δέξασθε 
 αὐτὸν ὡς Κύριον" περὶ δὲ τῶν ἀποστόλων καὶ προ- 
 φητῶν κατὰ τὸ δόγμα τοῦ εὐαγγελίου, οὕτω ποιή- 
 cate. πᾶς δὴ ἀπόστολος ἐρχόμενος πρὸς ὑμᾶς 
 pore ὡς Κύριος. μενεῖ δὲ ἡμέραν μίαν, ἐὰν δὲ 
 
 ἢ χρεία, καὶ τὴν ἄλλην. τρεῖς δὲ ἐὰν μείνη, Ψψευ- 
 δοπροφήτης ἐστίν. ἐξερχόμενος δὲ ὁ ἀπόστολος 
 
 μηδὲν λαμβανέτω εἰ μὴ ἄρτον ἕως du αὐλίσθη:" ἐὰν 
 δὲ, ἀργύριον ary, ψευδοπροφήτης € ἐστίν. ἹΚαὶ πάντα 
 προφήτην λαλοῦντα ἐν πνεύματι οὐ πειράσετε οὐδὲ 
 διακρινεῖτε. πᾶσα γὰρ ἁμαρτία ἀφεθήσεται, αὕτη 
 δὲ ἡ ἁμαρτία οὐκ ἀφεθήσεται. οὐ πᾶς δὲ ὁ λαλῶν 
 ἐν πνεύμεπι προφήτης ἐστίν, ἀλλ᾽ ἐὰν ἔχη τοὺς τρό- 
 ποὺς Κυρίου. ἀπὸ οὖν τῶν τρόπων γνωσθήσεται 
 ὁ ψευδοπραφήτης καὶ 6 προφήτης" καὶ πᾶς προ- 
 
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 φήτης ὁρίζων τράπεζαν € ἐν πνεύματι οὗ “φάγεται ὁ ἀπ᾽ 
 αὐτῆς, εἰ δὲ μήγε, ψευδοπροφήτης, ἐστί: πᾶς δὲ 
 προφήτης διδάσκων τὴν ἁλήθειαν. εἰ ἅ διδάσκει οὐ 
 ποιξέι. ψευδοπροφήτης ἐστί. 
 
 Πᾶς δὲ προφήτης δεδοκιμασμένος, ἀληθινός, ποιῶν 
 εἰς μυστήριον κοσμικὸν τῆς ἐκκλησίας. μὴ διδάσκων δὲ 
 Tow ὅσα ἀντὸς ποιεῖ, οὐ κριθησεται ἐφ᾽ ὑμῶν' μτα 
 θεοῦ γὰρ ἔχει τὴν κρίσιν, ὡσαύτως γὰρ ἐποίησαν οἱ 
 ἀρχαῖοι προφῆται. ὃς δ᾽ ἄν εἴπῃ ἐν πνεύματι, δός μοὲ 
 ἀργύρια ἢ ἑτερά τινα, οὐκ ἀκούσεσθι αὐτοῦ, ἐὰν δὲ 
 κι ἄλλων ὑστερούντων εἴπῃ δοῦναι, gate αὐτόν 
 
 ινέτω. πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνοματι Κυρίου δεχ- 
 Oi ἔπειτα δὲ δοκιμάσαντες αὐτὸν γνώσεσθε: συνέσν 
 γὰρ ἕξετε δεξίαν καὶ ἀριστεράν. εἰ μὲν παρόδιος € ἐστιν 
 ὁ ἐρχόμενος, βοηθέιτε αὐτῷ ὅσσα δύνασθε. ov μενει δὲ 
 πρὸς ὑμᾶς εἰ μὴ δύο ἢ τρεῖς ἡμέρας, ἐὰν ἢ ἀνάγκη, εἰ δὲ 
 θέλει πρὸς ὑμᾶς καθῆσαι, “τεχνίτης ὦν, ἐργαζέσθω καὶ 
 φαγέτω" εἰ δὲ οὐκ ἔχει τέχνην, κατὰ τὴν σύνεσιν ὑμῶν 
 προνοήσατε πῶς μὴ ἀργὸς μεθ᾽ ὑμῦν ζήσεται χρισ- 
 τιανός. "Hu δὲ οὐ θέλει οὕτω ποιεῖν. χριστέμπορός 
 ἐστι. προσέχετε ἀπὸ τῶν τοιούτων. πᾶς δὲ προφήτης 
 ἀληθινὸς θέλων καθῆσαι πρὸς ὑμᾶς, ἄξιος ἐστι τῆς 
 
 τροφῆς αὐτοῦ, ὡσαύτως διδάσκαλος ἀληθινός ἐστιν 
 
 ἄξιος καὶ αὐτός, ὥσπερ ὁ ἐργάτης, τῆς τροφῆς αὐτοῦ. 
 πᾶσαν οὖν ἀπαρχὴν γεννημάτων ληνοῦ καὶ ἅλωνος, 
 βοῶν τε καὶ προβάτων, λαβὼν δώσεις τοῖς προφήταις, 
 αὐτοὶ γὰρ ἐισὶν οἱ ἀρχιερεῖς ὑμῶν. ἐὰν δὴ μὴ ἔχητε 
 προφήτην. δότε τοῖς πτωχοῖς ἐὰν σιτίαν ποιῇς. τὴν 
 ἀπαρχὴν λαβὼν δὸς κατὰ τὴν ἐντολήν. ὡσαύτως 
 κεράμιον οἴνου ἣ ἐλαίου ἀνοίξας τὴν ἀπαρχὴν λαβὼν 
 δὸς τοῖς προφήταις. ἀργυρίου καὶ ἱματισμοῦ καὶ, 
 
Oe Ὁ 
 
 παντὸς κτήματος λαβὼν THY ἀπαρχὴν ὡς ἄν σοι δόξη. 
 δὸς κατὰ τὴν εντολήν. 
 
 Κατὰ κυριακὴν δὲ Κυρίου συναχθέντες κλάσατε 
 ἄρτον, καὶ ἐυχαριστήσατε, προσεξομολογησαμενοι 
 τὰ παραπτώματα ὑμῶν, ὅπως καθαρὰ ἡ ἡ θυσία ὑμῶν 
 i, πᾶς δὲ ἔχων τὴν ἀμφιβολίαν μετὰ τὸν ἐταίρον 
 αὐτοῦ μὴ συνελθέτω ὑμῖν, ἔως οὗ διαλλαγῶσιν, ἱνά μὴ 
 κοινωθῃ ἡ θυσιά ὑμῶν" αὕτη γὰρ ἐστιν ἡ ρηθεῖσα ὑπὸ 
 Κυρίου, ἐν παντὶ τόπῳ καὶ χρονῳ προσφέρειν μοι 
 θυσίαν καθαράν" ὅτι βασιλεὺς μέγας εἰμί, λέγει Κύριος, 
 καὶ τό ονομα μου θαυμαστον ἐν τοῖς εθνεσι. χειρο- 
 τονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ διακόνους ἀξίους 
 τοῦ Κυρίου, ανδρας πραεῖς καὶ ἀφιλαργορους καὶ ἀλη- 
 θεῖς καὶ δεδοκιμασμενους. ὑμῖν γὰρ λειτουργοῦσι καὶ 
 αὐτοὶ τὴν λειτουργίαν τῶν προφητῶν κὰι διδασκάλων, 
 μὴ οὖν ὑπεριδήτε αὐτούς αὐτοὶ γὰρ εἰσιν OL τετιμημένοι 
 ὑμῶν, META τῶν προφητῶν καὶ διδασκάλων. ἐχέγχετε 
 δὲ ἀλλήλους μὴ ἐν ὀργῆ, ἀλλ᾽ ἐν εἰρήνῃ, ὡς EXETE ἐν TH 
 εὐαγγέλιῳ, καὶ παντὶ ἀστοχοῦντι κατὰ τοῦ ἑτέρου 
 
 μηδεὶς λαλείτω. μηδὲ map ὑμῶν ἀκουέτω, ἔως οὐ 2 
 
 μετανοήσῃ, τὰς δὲ εὐχὰς ὑμῶν καὶ τὰς ἐλεημοσύνας 
 καὶ πάσας τὰς πράξεις οὕτω ποιήσατε, ὡς ἔχετε ἐν 
 τῷ εὐαγγελίῳ τοῦ Κυρίου ἡ ἡμῶν. 
 
 Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν, οἱ λύχνοι ὑμῶν 
 μὴ σβεσθήτωσαν, καὶ οἱ ὀσφύες ὑ ὑμῶν μὴ ἐκλυέσθωσαν. 
 ἀλλὰ γίνεσθε ἕ aaa οὐ γὰρ οἴδατε τὴν ὥραν ἐν ἢ 
 
 ἡ Κύριος ἡμῶν ἔρχεται. πυκνῶς δὲ συναχθήσεσθε, 
 ζητοῦντες τὰ ἀγήκοντα ταῖς ψυχαῖς ὑμῶν, οὐ γὰρ 
 ὠφελήσει ὑμᾶς ὁ πάς χρόνος τῆς πίστεως ὑμῶν, ἐὰν 
 μὴ ἐν τῷ ἐσχάτῳ καιρῷ τελειωθῆτε. ἐν γὰρ ταῖς 
 ἐσχάταις ἡμεραις πληθυνθήσονται οἱ ψευδοπροφῆται 
 
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 διώξουσι καὶ παραδώσουσι. καὶ τότε φανήσεται ὁ 
 ; e A a 4 - \ 
 κοσμοπλάνος ws υἱὸς θεῦυ, καὶ ποιήσει σημεῖα καὶ 
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 καὶ ποιήσει ἀθέμιτα, ἃ οὐδέποτε γέγονεν εξ αἰῶνος. 
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 ~ = \ e / 9 => / 3 ~ 
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 ἐπάνω τῶν νεφελῶν τοὺ οὐρανοῦ. 
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 ροῦντας ἤ προστιθέντας, ἐν τῳ OVOMATL τοῦ Κυρίου 
 Ὁ τῶν > ¢ , . ’ "δα ᾽ 
 ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν. 
 
TRANSLATION 
 
 OF 
 
 THE TEACHING OF THE APOSTLES 
 
 AS GIVEN IN THE EDITION OF BRYENNIUS 
 
»Ἄ» 4 ν 
 
 
 
oe) 
 
 THE TEACHING OF THE TWELVE 
 APOSTLES. 
 
 J. THERE are two paths, one of life and one of death, 
 and the difference is great between the two paths. 
 
 Now the path of life is this—first, thou shalt love the 
 God who made thee, thy neighbour as thyself, and all 
 things that thou wouldest not should be done unto thee, 
 do not thou unto another! And the doctrine of these 
 maxims is as follows. Bless them that curse you, and 
 pray for your enemies.” Fast on behalf of those that 
 persecute you ; for what thank is there if ye love them 
 that love you? do not even the Gentiles do the same ? 
 But do ye love them that hate you, and ye will not 
 have an enemy. Abstain from fleshly and worldly 
 lusts. If any one give thee a blow on thy right cheek, 
 turn unto him the other also, and thou shalt be perfect ; 
 if any one compel thee to go a mile, go with him two; 
 if a man take away thy cloak, give him thy coat also; 
 if a man take from thee what is thine, ask not for 
 it again, for neither art thou able to do so.* Give to 
 every one that asketh of thee, and ask not again, for 
 the Father wishes that from his own gifts there should 
 
 1 Matt. xxv. 40. 2 Luke vi. 28. 3 Matt. v. 29. 
 + Luke vi. 29. 
 K 
 
ἐν τ...) 
 
 be given to all. Blessed is he who giveth according to 
 the commandment, for he is free from guilt; but woe . 
 unto him that receiveth. For if a man receive being in 
 need, he shall be free from guilt ; but he who receiveth 
 when not in need, shall pay a penalty as to why he 
 received and for what purpose; and when he is in 
 tribulation he shall be examined concerning the things 
 that he has done, and shall not depart thence until he 
 has paid the last farthing! For of a truth it has been 
 said on these matters, Let thy almsgiving abide in thy 
 hands until thou knowest to whom thou hast given. 
 
 II. But the second commandment of the teaching 
 is this. Thou shalt not kill; thou shalt not commit 
 adultery ; thou shalt not corrupt youth ; thou shalt not 
 commit fornication; thou shalt not steal; thou shalt 
 not use soothsaying; thou shalt not practise sorcery ; 
 thou shalt not kill a child by abortion, neither shalt 
 thou slay it when born ; thou shalt not covet the goods 
 of thy neighbour ; thou shalt not commit perjury; thou 
 shalt not bear false witness ; thou shalt not speak evil; 
 thou shalt not bear malice; thou shalt not be double- 
 minded or double-tongued, for to be double-tongued is 
 the snare of death. Thy speech shall not be false or 
 empty, but concerned with action. Thou shalt not be 
 covetous, or rapacious, or hypocritical, or malicious, or 
 proud; thou shalt not take up an evil design against 
 thy neighbour ; thou shalt not hate any man, but some 
 thou shalt confute, concerning some thou shalt pray, and 
 some thou shalt love beyond thine own soul. 
 
 III. My child, fly from everything that is evil, and 
 from everything that is like to it. Be not wrathful, for 
 
 1 Matt, v. 26. 
 
ea) 
 
 wrath leadeth unto slaughter ; be not jealous, or con- 
 tentious, or quarrelsome, for from all these things 
 slaughter ensues. My child, be not lustful, for lust 
 leadeth unto fornication ; be not a filthy talker; be not 
 a lifter up of the eye, for from all these things come 
 adulteries, My child, be not an observer of omens, since 
 it leadeth to idolatry, nor a user of spells, nor an astro- 
 loger, nor a travelling purifier, nor wish to see these 
 things, for from all these things idolatry ariseth. My 
 child, be not a liar, for lying leadeth unto theft; be 
 not covetous or conceited, for from all these things thefts 
 arise. ° My child, be not a murmurer, since it leadeth 
 unto blasphemy ; be not self-willed or evil-minded, for 
 from all these things blasphemies are produced ; but be 
 thou meek, for the meek shall inherit the earth ;! be 
 thou long-suffering, and compassionate, and harmless, 
 and peaceable, and good, and fearing alway the words 
 that thou hast heard. Thou shalt not exalt thyself, 
 neither shalt thou put boldness into thy soul. Thy soul 
 shall not be joined unto the lofty, but thou shalt walk 
 with the just and humble. Accept the things that hap- 
 pen to thee as good, knowing that without God nothing 
 happens. 
 
 IV. My child, thou shalt remember both night and 
 day him that speaketh unto thee the Word of God; thou 
 shalt honour him as thou dost the Lord, for where the 
 teaching of the Lord is given, there is the Lord; thou 
 shalt seek out day by day the favour of the saints, that 
 thou mayest rest in their words; thou shalt not desire 
 schism, but shalt set at peace them that contend; thou 
 shalt judge righteously; thou shalt not accept the 
 
 “ΝΜ ἐν 5. 
 
es 1) 
 
 person of any one to convict him of transgression ; thou 
 shalt not doubt whether a thing shall be or not.* Be | 
 not a stretcher out of thy hand to receive, and a drawer 
 of it back in giving. If thou hast, give by means of 
 thy hands a redemption for thy sins. Thou shalt not 
 doubt to give, neither shalt thou murmur when giving}; 
 for thou shouldest know who is the fair recompenser of 
 the reward. Thou shalt not turn away from him that 
 is in need, but shalt share with thy brother in all 
 things, and shalt not say that things are thine own ; for 
 if ye are partners in what is immortal, how much more 
 in what is mortal? Thou shalt not remove thine heart 
 from thy son or from thy daughter, but from their 
 youth shalt teach them the fear of God. Thou shalt 
 not command with bitterness thy servant or thy hand- 
 maid, who hope in the same God as thyself, lest they 
 fear not in consequence the God who is over both; for 
 he cometh not to call with respect of persons, but those 
 whom the Spirit hath prepared. And do ye servants 
 submit yourselves to your masters! with reverence and 
 fear, as being the type of God, Thou shalt hate all 
 hypocrisy and everything that is not pleasing to God ; 
 thou shalt not abandon the commandments of the Lord, 
 but shalt guard that which thou hast received, neither 
 adding thereto nor taking therefrom ; thou shalt confess 
 thy transgressions in the church, and shalt not come 
 unto prayer with an evil conscience. This is the path 
 of life. 
 
 V. But the path of death is this. First of all, it is 
 evil and full of cursing; there are found murders, adul- 
 teries, lusts, fornication, thefts, idolatries, soothsaying, 
 
 1 Colos. iii. 22; Ephes. vi. 5. 
 
eres 
 
 sorceries, robberies, false witnessings, hypocrisies, double- 
 mindedness, craft, pride, malice, self-will, covetousness, 
 filthy talking, jealousy, audacity, arrogance; there are 
 they who persecute the good-—lovers of a lie, not know- 
 ing the reward of righteousness, not cleaving to the 
 good nor to righteous judgment, watching not for the 
 good but for the bad, from whom meekness and patience 
 are afar off, loving things that are vain, following after 
 recompense, having no compassion on the needy, nor 
 labouring for him that is in trouble, not knowing him 
 that made them, murderers of children, corrupters of 
 the image of God, who turn away from him that is in 
 need, who oppress him that is in trouble, unjust judges 
 of the poor, erring in all things. From all these, chil- 
 dren, may ye be delivered. 
 
 VI. See that no one make thee to err from this path 
 of doctrine, since he who doeth so teacheth thee apart 
 from God. If thou art able to bear the whole yoke of 
 the Lord, thou wilt be perfect ; but if thou art not able, 
 what thou art able, that do. But concerning meat, bear 
 that which thou art able to do. But keep with care 
 from things sacrificed to idols, for it is the worship of 
 the infernal deities. 
 
 VII. But concerning baptism, thus baptize ye: having 
 first recited all these precepts, baptize in the name of 
 the Father, and of the Son, and of the Holy Spirit, in 
 running water; but if thou hast not running water, bap- 
 tize in some other water, and if thou canst not baptize 
 in cold, in warm water; but if thou hast neither, pour 
 water three times on the head, in the name of the 
 Father, and of the Son, and of the Holy Spirit. But 
 before the baptism, let him who baptizeth and he who 
 
στὴ. 
 
 is baptized fast previously, and any others who may be 
 able. And thou shalt command him who is ‘baptized to 
 fast one or two days before. 
 
 VIII. But as for your fasts, let them not be with the 
 hypocrites, for they fast on the second and fifth days of 
 the week, but do ye fast on the fourth and sixth days. 
 Neither pray ye as the hypocrites! but as the Lord 
 hath commanded in his Gospel so pray ye: Our Father 
 in heaven, hallowed be thy name. Thy kingdom come. 
 Thy will be done as in heaven so 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: for thine is 
 the power, and the glory, for ever.2_ Thrice a day pray 
 ye in this fashion. 
 
 IX. But concerning the Eucharist, after this fashion 
 give ye thanks. First, concerning the cup. We thank 
 thee, our Father, for the holy vine, David thy Son, 
 which thou hast made known unto us through Jesus 
 Christ thy Son; to thee be the glory for ever. And 
 concerning the broken bread. We thank thee, our 
 Father, for the life and knowledge which thou hast 
 made known unto us through Jesus thy Son; to thee 
 ‘be the glory for ever. As this broken bread was once 
 scattered on the mountains, and after it had been 
 brought together became one, so may thy Church be 
 gathered together from the ends of the earth unto thy 
 kingdom ; for thine is the glory, and the power, through 
 Jesus Christ, for ever. And let none eat or drink of 
 your Eucharist but such as have been baptized into 
 the name of the Lord, for of a truth the Lord hath 
 
 1 Matt. vi. 7, 9. 2 Luke xi. 2. 
 
σε ἢ 
 
 said concerning this, Give not that which is holy 
 unto dogs.! 
 
 X. But after it has been completed, so pray ye. We 
 thank thee, holy Father, for thy holy name, which thou 
 hast caused to dwell in our hearts, and for the know- 
 ledge and faith and immortality which thou hast made 
 known unto us through Jesus thy Son ; to thee be the 
 glory for ever. Thou, Almighty Master, didst create 
 all things for the sake of thy name, and hast given both 
 meat and drink for men to enjoy, that we might give 
 thanks unto thee, but to us thou hast given spiritual 
 meat and drink, and life everlasting, through thy Son. 
 Above all, we thank thee that thou art able to save; 
 to thee be the glory for ever. Remember, Lord, thy 
 Church, to redeem it from every evil, and to perfect it 
 in thy love, and gather it together from the four winds, 
 even that which has been sanctified for thy kingdom 
 which thou hast prepared for it; for thine is the 
 kingdom and the glory for ever. Let grace come, and 
 let this world pass away. Hosanna to the Son of 
 David. If any one is holy, let him come (to the 
 Eucharist) ; if any one is not, let him repent. Mara- 
 natha. Amen. But charge the prophets to give thanks, 
 so far as they are willing to do so. 
 
 XI. Whosoever, therefore, shall come and teach you 
 all these things aforesaid, him do ye receive ; but if the 
 teacher himself turn and teach another doctrine with a 
 view to subvert you, hearken not to him; but if he 
 come to add to your righteousness, and the knowledge 
 of the Lord, receive him as the Lord. But concerning 
 the apostles and prophets, thus do ye according to the 
 
 1 Matt. vii. 6. > Matt. xxi. 9. 
 
( 82 ) 
 
 doctrine of the Gospel. Let every apostle who cometh 
 unto you be received as the Lord. He will remain one 
 day, and if it be necessary, a second ; but if he remain 
 three days, he is a false prophet. And let the apostle 
 when departing take nothing but bread until he arrive 
 at his resting-place; but if he ask for money, he isa 
 false prophet. And ye shall not attempt or dispute 
 with any prophet who speaketh in the spirit; for every 
 sin shall be forgiven, but this sin shall not be forgiven.’ 
 But not every one who speaketh in the spirit is a 
 prophet, but he is so who hath the disposition of the 
 Lord; by their disposition they therefore shall be 
 known, the false prophet and the prophet. And every 
 prophet who ordereth in the spirit that a table shall be 
 laid, shall not eat of it himself, but if he do otherwise, 
 he is a false prophet; and every prophet who teacheth 
 the truth, if he do not what he teacheth is a false pro- 
 phet ; and every prophet who is approved and true, and 
 ministering in the visible mystery of the Church, but 
 who teacheth not others to do the things that he doth 
 himself, shall not be judged of you, for with God lieth 
 his judgment, for in this manner also did the ancient 
 prophets. But whoever shall say in the spirit, Give me 
 money, or things of that kind, listen not to him; but 
 if he tell you concerning others that are in need that ye 
 should give unto them, let no one judge him. 
 
 XII. Let every one that cometh in the name of the 
 Lord be received, but afterwards ye shall examine him 
 and know his character, for ye have knowledge both of 
 good and evil. If the person who cometh be a wayfarer, 
 assist him so far as ye are able; but he will not remain 
 
 1 Matt. xii. 31. 
 
95 Ὁ 
 
 with you more than two or three days, unless there be a 
 necessity. But if he wish to settle with you, being a 
 craftsman, let him work, and so eat; but if he know 
 not any craft, provide ye according to your own dis- 
 cretion, that a Christian may not live idle among you; 
 but if he be not willing to do so, he is a trafficker in 
 Christ. From such keep aloof. 
 
 XIII. But every true prophet who is willing to dwell 
 among you is worthy of his meat, likewise a true teacher 
 is himself worthy of his meat, even as is a labourer. 
 Thou shalt, therefore, take the first-fruits of every pro- 
 duce of the wine-press and threshing-floor, of oxen and 
 sheep, and shalt give it to the prophets, for they are 
 your chief priests ; but if ye have not a prophet, give 
 it unto the poor. If thou makest a feast, take and give 
 the first-fruits according to the commandment ; in like 
 manner when thou openest a jar of wine or of oil, take 
 the first-fruits and give it to the prophets ; take also the 
 first-fruits of money, of clothes, and of every possession, 
 as it shall seem good unto thee, and give it according 
 to the commandment. 
 
 XIV. But on the Lord’s day, after that ye have as- 
 sembled together, break bread and give thanks, having 
 in addition confessed your sins, that your sacrifice may 
 be pure. But let not any one who hath a quarrel with 
 his companion join with you, until they be reconciled, 
 that your sacrifice may not be polluted, for it is that 
 which is spoken of by the Lord. In every place and 
 time offer unto me a pure sacrifice, for I am a great 
 King, saith the Lord, and my name is wonderful among 
 the Gentiles.” 
 
 1 Ignatius, Epistle to Romans, ὁ. ix. “ΝΜ 510 ΤΙ: 
 L 
 
( 84 ) 
 
 XV. Elect, therefore, for yourselves bishops and 
 deacons worthy of the Lord, men who are meek and ~ 
 not covetous, and true and approved, for they perform 
 for you the service of prophets and teachers. Do not, 
 therefore, despise them, for they are those who are 
 honoured among you, together with the prophets and 
 teachers. Rebuke one another, not in wrath, but peace- 
 ably, as ye have commandment in the Gospel ; and, but 
 let no one speak to any one who walketh disorderly | 
 with regard to his neighbour, neither let him be heard 
 by you until he repent. But your prayers and your 
 almsgivings and all your deeds so do, as ye have com- 
 mandment in the Gospel of our Lord.! 
 
 Watch concerning your life; let not your lamps be 
 quenched or your loins be loosed,? but be ye ready, for 
 ye know not the hour at which our Lord cometh.* But 
 be ye gathered together frequently, seeking what is 
 suitable for your souls ; for the whole time of your faith 
 shall profit you not, unless ye be found perfect in the 
 last time. For in the last days false prophets and 
 seducers shall be multiplied, and the sheep shall be 
 turned into wolves, and love shall be turned into hate ; 
 and because iniquity aboundeth they shall hate each 
 other, and persecute each other, and deliver each other 
 up; and then shall the Deceiver of the world appear as 
 the Son of God, and shall do signs and wonders, and 
 the earth shall be delivered into his hands; and he 
 shall do unlawful things, such as have never happened 
 since the beginning of the world. Then shall the crea- 
 tion of man come to the fiery trial of proof, and many 
 
 1 Matt. xvi. 15. 2 Luke xii. 35. 
 3 Matt. xxiv. 42. 
 
( 85 ) 
 
 shall be offended and shall perish ; but they who remain 
 in their faith shall be saved by the rock of offence itself. 
 And then shall appear the signs of the truth ; first the 
 sign of the appearance in heaven, then the sign of the 
 sound of the trumpet; and thirdly, the resurrection 
 of the dead—not of all, but as it has been said, The 
 Lord shall come and all his saints with him; then 
 shall the world behold the Lord coming on the clouds 
 of heaven. ! 
 
 * Zech. xiv. 5. 
 
. 
 
 
 
NOTES 
 
 Cap. I.—The introductory part in the recension of Bryennius is 
 largely taken from the Gospels of St. Matthew and St. Luke. From 
 cap. i. to vi. it is almost certain that the writer must have had the 
 text of the Sermon on the Mount in his possession, as the coin- 
 cidences are too numerous to allow it to be supposed that they are 
 based on traditional sayings. The Gospel of St. John does not 
 seem to have been used, and St. Mark is only quoted once, in cap. 
 xii, where St. Mark xi. 9 is alluded to. There are a few quota- 
 tions from the Old Testament. In my own reconstruction of the 
 text I have prefixed the commencement of the Epitome, as it gives 
 the names of the twelve Apostles, and assigns the maxims to their 
 various authors. The substance of the teaching is nearly the same 
 in the two works as far as cap. vi. At cap. vil. the Didache of 
 the recension of Bryennius diverges from the Epitome, and direc- 
 tions from the Clementine Liturgies for the administration of the 
 Sacrament are added. The resemblance to the Clementine Liturgy in 
 the 7th book of the Apostolic Constitutions cannot be disputed, the 
 form for the administration of the Communion being substantially 
 the same, though with a few differences of expression employed. 
 
 Cap. IIL. μὴ γίνου Wetorns.—This passage is quoted by Clement of 
 Alexandria, Stromata, i. 319; he apparently supposed that it came 
 from one of the canonical books: οὗτος κλέπτης ὑπὸ τῆς γραφῆς 
 εἴρηται" φησὶ γάρ τις, μὴ γίνου ψεύστης" ὁδηγεῖ yap τὸ ψεῦσμα πρὸς τὴν 
 κλοπήν. No other quotations from the Didache have been found. 
 
 Cap. VI. λατρεία γάρ ἐστι θεῶν νεκρῶν .---(΄ St. Clement to the 
 Corinthians, ii. 3: ἡμεῖς of ζῶντες τοῖς νεκροῖς θεοῖς οὐ θύομεν καὶ οὐ 
 προσκυνοῦμεν αὐτοῖς. 
 
 Cap. VI.—No book of the Old Testament is mentioned in cap. 
 i-vi. of the Didache, but a number of passages are evidently 
 
( 88 ) 
 
 alluded to. The following seem to have been used: Exodus xx. 13; 
 Proverbs xii. 15-28, iii. 34; Tobit iv. 15; Habakkuk ii. 9; Psalm 
 i. 3, 4; and allusions to the following books may be traced: Levi- 
 ticus, Deuteronomy, Isaiah, Zechariah, the Book of Wisdom (several 
 times), and the Book of Baruch. With regard to the New Testa- 
 ment, besides the quotations from St. Matthew and St. Luke, 
 which form the basis of the doctrine of the Way of life, there are 
 many allusions to the Epistles of St. Paul, particularly the Epistles 
 to the Romans and Galatians, and the Epistles of St. Peter, St. 
 James, and St. Jude, so that there can be little reason to doubt 
 that the author or compiler had a complete copy of the canonical 
 books of the New Testament in his hands, from which he drew the 
 substance of his teaching. 
 
 Cap. VII.—With regard to the liturgical fragment given in cap. 
 vii._x., it is necessary to remark that it does not harmonise with 
 any of the ancient liturgies, with the exception of that found in 
 
 the Clementine Constitutions. The whole body of the Eastern and’ 
 
 Western Liturgies may be divided into four classes—the Roman, 
 the Gallic, that of Alexandria, and that of Jerusalem. The 
 Clementine Liturgy, as found in the Apostolic Constitutions, differs 
 entirely from these four, and does not seem ever to have been used, 
 the object for which it was composed being apparently unknown. 
 The form given in the Didache for the celebration of the Commu- 
 nion belongs to the Clementine series, and does not resemble in 
 any way that contained in the four ancient liturgies; and though 
 it is not precisely the same as that found in the 7th book of the 
 Apostolic Constitutions, it evidently belongs to the same recension. 
 
 The form given for the administration of baptism does not seem 
 to correspond with any form that was ever actually employed in 
 the Primitive Church. The expression, “having first recited all 
 these things ”—z.c., all the preceding part of the Didache—cannot 
 be allowed to represent correctly the primitive form of baptism, 
 which was entirely different, nothing resembling the commence- 
 ment of the Didache having been employed. The oldest form, 
 after that used in the New Testament, is found in Tertullian and 
 Cyprian.' According to Tertullian, the person to be baptized 
 
 1 Tertullian, De Corona, iii.; Adver, Prax., xxvi.; De Baptismo, vii., viii. 
 Cyprian, Epist., xlix. 6; 1xx. 1, 2. 
 
 ~ 
 
(ν58...) 
 
 renounced publicly the Devil, his pomp and his angels, and was 
 then dipped three times into water in the names of the three 
 Persons of the Trinity ; and according to Cyprian, at a period a 
 little later, a formal confession of faith was made: “Dost thou 
 believe in eternal life and the remission of sins?” &c. The Cle- 
 mentine form for the administration of baptism is given at cap. 
 xxxix.-xlv. of the 7th book of the Apostolic Constitutions, and 
 does not resemble that given in the Didache, being a service of 
 some length, containing a confession of faith and directions for the 
 details of the baptism, which included the anointing with oil, and 
 instructions for the consecration of the oil and water employed. 
 The reason why the form given in the Didache differs from the 
 Clementine Constitutions does not seem to be known, the editor 
 for some cause declining to give the Clementine form, which is 
 followed in the form for the administration of the Communion. 
 The form given in cap. ix. for the administration of the Eucharist 
 agrees on the whole with that found in the Apostolic Constitutions, 
 Vii. 25, 26, though there are a few differences in the expressions 
 employed, and in the Apostolic Constitutions no form is given for 
 the consecration of the cup. Neither form resembles that found in 
 the ancient liturgies, where the service is of much greater length. 
 The expression “‘ Holy vine of David” does not occur in any of the 
 earlier liturgies, and together with the sentence, “This broken 
 bread scattered upon the mountains,” seems to point to Palestine 
 as the source of the passage, which may probably be a fragment 
 of the ancient Liturgy of Antioch or Cesarea. Cf. Clement of 
 Alexandria, Quis. Div. Salv. 29, p. 952: οὗτος ὁ τὸν οἶνον τὸ αἷμα 
 τῆς ἀμπέλου THs Δαβὶδ ἐχέας ἡμῶν ἐπὶ Tas τετρωμένας ψυχάς. 
 
 Cap. VIII.—The version of the Lord’s Prayer given in the 
 
 Didache agrees on the whole with that in the Apostolic Constitu- 
 tions, with the following variations : 
 
 
 
 Didache: τῷ οὐρανῷ ; ἐπὶ γῆς ; τὴν ὀφειλὴν ; ὅτι σοῦ ἐστὶν ἡ δύναμις 
 καὶ ἡ δόξα εἰς τοὺς αἰῶνας. 
 
 Apostolic Constitutions : τοῖς οὐρανοῖς : ἐπὶ τῆς γῆς ; τα ὀφειλήματα ; 
 ὅτι σοῦ ἐστὶν ἣ βασιλεία εἰς τοῦς αἰῶνας ἀμὴν. 
 
 The occurrence οὗ the Doxology in the version given by the 
 Didache, and also in that of the Apostolic Constitutions, which, 
 though not precisely the same as that found in St. Matthew, is 
 
OT esr - 
 BW245 .A3 1894 
 
 
 
 
 
 The Didache; or, Teaching of the twelve 
 Princeton Theological Seminary-Speer Library 
 
 1 1012 00059 0184 
 ( 90 ) 
 
 in both instances substantially the-same, proves” ΠΡΌ thay 
 it must have been part of the original prayer as recorded by St. 
 Matthew, and not an addition, as some critics hold, from the Greek 
 service books, The following are the variations in St. Matin 
 and St. Luke from the version of the Didache :— 
 
 St. Matthew vi. 9: τοῖς οὐρανοῖς ; ἐπὶ τῆς γῆς ; τὰ ὀφειλήματα: 
 
 St. Luke xi. 2: τοῖς οὐρανοῖς : ἐπὶ τῆς γῆς ; τὰς ἁμαρτίας. 
 
 St. Matthew: ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 εἰς τοῦς αἰῶνας. ἀμὴν. 
 St. Luke: the Doxology is omitted. δ : 
 
 Cap. XI.—The directions given for the reception of prophets and 
 apostles are not precisely parallel to the directions in the Apostolic 
 Constitutions, and in some respects are peculiar to the Didache, 
 though there is a general resemblance to cap. xxviii. of the Apostolic 
 Constitutions. As to the substance of them, they do not justify the 
 statement in the text that they are κατὰ τὸ δόγμα τοῦ εὐαγγελίου 
 (according to the precept of the Gospel), as nothing resembling 
 them is found in the Gospels of St. Matthew and St. uke. They 
 do not, further, harmonise with the passages relating to Church 
 offices in Clemens Romanus and Hermas and the other early 
 authorities, who make no mention of the order,of prophets and 
 apostles as still existing, so that it seems best to regard them as 
 the composition of the compiler of the Didache, who inserted them 
 to convey the impression that the work was written in the time of 
 the apostles themselves. ‘ 
 
 Cap. XIII.—The passage about the maintenance of the ministers 
 of the Church is parallel to cap. xxix. of the Apostolic Constitu- 
 tions, and from cap. xiv. of the Didache to the conclusion the two 
 works are substantially the same, as will be seen by comparing 
 them with cap. xxx.-xxxii. of Book vii, of the Apostolic Consti- 
 tutions. 
 
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