---
title: "The Epistle of Barnabas · Βαρνάβα ἐπιστολή"
author: "Barnabas (attributed)"
translator: "Kirsopp Lake"
languages: [grc, en]
shelf: "Church Fathers"
url: https://scriptura.si/works/epistle-of-barnabas-greek/
cite: "Barnabas (attributed), tr. Kirsopp Lake, The Epistle of Barnabas · Βαρνάβα ἐπιστολή. Scriptura (scriptura.si), https://scriptura.si/works/epistle-of-barnabas-greek/"
---

# The Epistle of Barnabas · Βαρνάβα ἐπιστολή

*Barnabas (attributed), tr. Kirsopp Lake*

The Greek text of the early Christian letter that reads the Law of Moses as allegory and ends with the Two Ways of light and darkness, beside Kirsopp Lake’s English.

> Greek: ed. Kirsopp Lake, from the Perseus Digital Library (canonical-greekLit, tlg1216.tlg001, CC BY-SA 4.0).

> English: Kirsopp Lake, from the Perseus Digital Library (tlg1216.tlg001.perseus-eng1). Notes are not included.

> Rows follow the references the two texts share (chapters and sections), cut where both reach the end of a sentence.

## Contents

1. [Chapters 1–10](https://scriptura.si/works/epistle-of-barnabas-greek/1.md)
2. [Chapters 10–21](https://scriptura.si/works/epistle-of-barnabas-greek/2.md)

## 1. Chapters 1–10

Source: https://scriptura.si/works/epistle-of-barnabas-greek/1/ · cite a paragraph as https://scriptura.si/works/epistle-of-barnabas-greek/1/#p-N

[¶0] 1.1. Hail, sons and daughters, in the name of the Lord who loved us, in peace.

> Greek: 1.1. Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.

[¶1] 1.2. Exceedingly and abundantly do I rejoice over your blessed and glorious spirit for the greatness and richness of God’s ordinances towards you; so innate a grace of the gift of the spirit have you received.

> Greek: 1.2. Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ’ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν· οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.

[¶2] 1.3. Wherefore I congratulate myself the more in my hope of salvation, because I truly see in you that the Spirit has been poured out upon you from the Lord, who is rich in his bounty; so that the sight of you, for which I longed, amazed me.

> Greek: 1.3. διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι. ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ’ ὑμᾶς. οὕτω με ἐξέπληξεν ἐπὶ ὑμῶν ἡ ἐμοὶ ἐπιποθήτη ὄψις ὑμῶν.

[¶3] 1.4. Being persuaded then of this, and being conscious that since I spoke among you I have much understanding because the Lord has travelled with me in the way of righteousness, I am above all constrained to this, to love you above my own life, because great faith and love dwell in you in the “hope of his life.”

> Greek: 1.4. πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’ ἐλπίδι ζωῆς αὐτοῦ.

[¶4] 1.5. I have therefore reckoned that, if I make it my care in your behalf to communicate somewhat of that which I received, it shall bring me the reward of having ministered to such spirits, and I hasten to send you a short letter in order that your knowledge may be perfected along with your faith.

> Greek: 1.5. λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ’ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.

[¶5] 1.6. There are then three doctrines of the Lord: “the hope of life” is the beginning and end of our faith; and righteousness is the beginning and end of judgment; love of joy and of gladness is the testimony of the works of righteousness.

> Greek: 1.6. Τρία οὖν δόγματά ἐστιν κυρίου· ζωῆς ἐλπίς, ἀρχὴ καὶ τέλος πίστεως ἡμῶν· καὶ δικαιοσύνη, κρίσεως ἀρχὴ καὶ τέλος· ἀγάπη εὐφροσύνης καὶ ἀγαλλιάσεως ἔργων δικαιοσύνης μαρτυρία.

[¶6] 1.7. For the Lord made known to us through the prophets things past and things present and has given us the firstfruits of the taste of things to come; and when we see these things coming to pass one by one, as he said, we ought to make a richer and deeper offering for fear of him.

> Greek: 1.7. ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ’ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.

[¶7] 1.8. But I will show you a few things, not as a teacher but as one of yourselves, in which you shall rejoice at this present time.

> Greek: 1.8. ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ’ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δι’ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.

[¶8] 2.1. Seeing then that the days are evil, and that the worker of evil himself is in power, we ought to give heed to ourselves, and seek out the ordinances of the Lord. Fear then, and patience are the helpers of our faith, and long-suffering and continence are our allies.

> Greek: 2.1. Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου, τῆς οὖν πίστεως ἡμῶν εἰσιν βοηθοὶ φόβος καὶ ὑπομονή, τὰ δὲ συμμαχοῦντα ἡμῖν μακροθυμία καὶ ἐγκράτεια·

[¶9] 2.3. While then these things remain in holiness towards the Lord, wisdom, prudence, understanding, and knowledge rejoice with them.

> Greek: 2.3. τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.

[¶10] 2.4. For he has made plain to us through all the Prophets that he needs neither sacrifices nor burnt-offerings nor oblations, saying in one place, “What is the multitude of your sacrifices unto me?

> Greek: 2.4. πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν·

[¶11] 2.5. saith the Lord. I am full of burnt offerings and desire not the fat of lambs and the blood of bulls and goats, not even when ye come to appear before me. For who has required these things at your hands? Henceforth shall ye tread my court no more. If ye bring flour, it is vain. Incense is an abomination to me. I cannot away with your new moons and sabbaths.”

> Greek: 2.5. Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος. πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ’ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν μου τὴν αὐλὴν οὐ προσθήσεσθε. ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα βδέλυγμά μοί ἐστιν· τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι.

[¶12] 2.6. These things then he abolished in order that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have its oblation not made by man.

> Greek: 2.6. ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.

[¶13] 2.7. And again he says to them, “Did I command your fathers when they came out of the land of Egypt to offer me burnt offerings and sacrifices?”

> Greek: 2.7. λέγει δὲ πάλιν πρὸς αὐτούς· Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;

[¶14] 2.8. “Nay, but rather did I command them this: Let none of you cherish any evil in his heart against his neighbour, and love not a false oath.”

> Greek: 2.8. ἀλλ’ ἡ τοῦτο ἐνετειλάμην αὐτοῖς· ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.

[¶15] 2.9. We ought then to understand, if we are not foolish, the loving intention of our Father, for he speaks to us, wishing that we should not err like them, but seek how we may make our offering to him.

> Greek: 2.9. αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ’ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.

[¶16] 2.10. To us then he speaks thus: “Sacrifice for the Lord is a broken heart, a smell of sweet savour to the Lord is a heart that glorifieth him that made it.” We ought, therefore, brethren, carefully to enquire concerning our salvation, in order that the evil one may not achieve a deceitful entry into us and hurl us away from our life.

> Greek: 2.10. ἡμῖν οὖν οὕτως λέγει· Θυσία τῷ κυρίῳ καρδία συντετριμμένη, ὀσμὴ εὐωδίας τῷ κυρίῳ καρδία δοξάζουσα τὸν πεπλακότα αὐτήν. ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.

[¶17] 3.1. To them he says then again concerning these things, “Why do ye fast for me, saith the Lord, so that your voice is heard this day with a cry! This is not the fast which I chose, saith the Lord, not a man humbling his soul;” “nor though ye bend your neck as a hoop, and put on sackcloth, and make your bed of ashes, not even so shall ye call it an acceptable fast.”

> Greek: 3.1. Λέγει οὖν πάλιν περὶ τούτων πρὸς αὐτούς· Ἱνατί μοι νηστεύετε, λέγει κύριος, ὡς σήμερον ἀκουσθῆναι ἐν κραυγῇ τὴν φωνὴν ὑμῶν; οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ, οὐδ’ ἂν κάμψητε ὡς κρίκον τὸν τράχηλον ὑμῶν καὶ σάκκον ἐνδύσησθε καὶ σποδὸν ὑποστρώσητε, οὐδ’ οὕτως καλέσετε νηστείαν δεκτήν.

[¶18] 3.3. But to us he says, “Behold this is the fast which I chose,” saith the Lord, “loose every bond of wickedness, set loose the fastenings of harsh agreements, send away the bruised in forgiveness, and tear up every unjust contract, give to the hungry thy bread, and if thou seest a naked man clothe him, bring the homeless into thy house, and if thou seest a humble man, despise him not, neither thou nor any of the household of thy seed.”

> Greek: 3.3. πρὸς ἡμᾶς δὲ λέγει· Ἰδοὺ αὕτη ἡ νηστεία, ἣν ἐγὼ ἐξελεξάμην, λέγει κύριος· λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν ἄδικον συγγραφὴν διάσπα. διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε· ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.

[¶19] 3.4. “Then shall thy light break forth as the dawn, and thy robes shall rise quickly, and thy righteousness shall go before thee, and the glory of God shall surround thee.”

> Greek: 3.4. τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.

[¶20] 3.5. “Then thou shalt cry and God shall hear thee; while thou art still speaking He shall say, ‘Lo I am here’; if thou puttest away from thee bondage, and violence, and the word of murmuring, and dost give to the poor thy bread with a cheerful heart, and dost pity the soul that is abased.”

> Greek: 3.5. τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ· Ἰδοὺ πάρειμι· ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.

[¶21] 3.6. So then, brethren, the long-suffering one foresaw that the people whom He prepared in his Beloved should believe in guilelessness, and made all things plain to us beforehand that we should not be shipwrecked by conversion to their law.

> Greek: 3.6. εἰς τοῦτο οὖν, ἀδελφοί, ὁ μακρόθυμος προβλέψας, ὡς ἐν ἀκεραιοσύνῃ πιστεύσει ὁ λαός, ὃν ἡτοίμασεν ἐν τῷ ἠγαπημένῳ αὐτοῦ, προεφανέρωσεν ἡμῖν περὶ πάντων, ἵνα μὴ προσρησσώμεθα ὡς ἐπήλυτοι τῷ ἐκείνων νόμῳ.

[¶22] 4.1. We ought, then, to enquire earnestly into the things which now are, and to seek out those which are able to save us. Let us then utterly flee from all the works of lawlessness, lest the works of lawlessness overcome us, and let us hate the error of this present time, that we may be loved in that which is to come.

> Greek: 4.1. Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν. φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας· καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.

[¶23] 4.2. Let us give no freedom to our souls to have power to walk with sinners and wicked men, lest we be made like to them.

> Greek: 4.2. μὴ δῶμεν τῇ ἑαυτῶν ψυχῇ ἄνεσιν, ὥστε ἔχειν αὐτὴν ἐξουσίαν μετὰ ἁμαρτωλῶν καὶ πονηρῶν συντρέχειν, μήποτε ὁμοιωθῶμεν αὐτοῖς.

[¶24] 4.3. The final stumbling block is at hand of which it was written, as Enoch says, “For to this end the Lord has cut short the times and the days, that his beloved should make haste and come to his inheritance.”

> Greek: 4.3. τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει. Εἰς τοῦτο γὰρ ὁ δεσπότης συντέτμηκεν τοὺς καιροὺς καὶ τὰς ἡμέρας, ἵνα ταχύνῃ ὁ ἠγαπημένος αὐτοῦ καὶ ἐπὶ τὴν κληρονομίαν ἥξῃ, λέγει δὲ οὕτως καὶ ὁ προφήτης·

[¶25] 4.4. And the Prophet also says thus: “Ten kingdoms shall reign upon the earth and there shall rise up after them a little king, who shall subdue three of the kings under one.”

> Greek: 4.4. Βασιλεῖαι δέκα ἐπὶ τῆς γῆς βασιλεύσουσιν, καὶ ἐξαναστήσεται ὄπισθεν μικρὸς βασιλεύς, ὃς ταπεινώσει τρεῖς ὑφ’ ἓν τῶν βασιλέων.

[¶26] 4.5. Daniel says likewise concerning the same: “And I beheld the fourth Beasts wicked and powerful and fiercer than all the beasts of the sea, and that ten horns sprang from it, and out of them a little excrescent horn, and that it subdued under one three of the great horns.”

> Greek: 4.5. ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ· Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ’ ἓν τρία τῶν μεγάλων κεράτων.

[¶27] 4.6. You ought then to understand. And this also I ask you, as being one of yourselves, and especially as loving you all above my own life; take heed to yourselves now, and be not made like unto some, heaping up your sins and saying that the covenant is both theirs and ours.

> Greek: 4.6. συνιέναι οὖν ὀφείλετε. ἔτι δὲ καὶ τοῦτο ἐρωτῶ ὑμᾶς ὡς εἶς ἐξ ὑμῶν ὤν, ἰδίως δὲ καὶ πάντας ἀγαπῶν ὑπὲρ τὴν ψυχήν μου, προσέχειν νῦν ἑαυτοῖς καὶ μὴ ὁμοιοῦσθαί τισιν ἐπισωρεύοντας ταῖς ἁμαρτίαις ὑμῶν λέγοντας, ὅτι ἡ διαθήκη ἐκείνων καὶ ἡμῶν.

[¶28] 4.7. It is ours: but in this way did they finally lose k when Moses had just received it, for the Scripture says: “And Moses was in the mount fasting forty days and forty nights, and he received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord.”

> Greek: 4.7. ἡμῶν μέν· ἀλλ’ ἐκεῖνοι οὕτως εἰς τέλος ἀπώλεσαν αὐτὴν λαβόντος ἤδη τοῦ Μωϋσέως. λέγει γὰρ ἡ γραφή· Καὶ ἦν Μωϋσῆς ἐν τῷ ὄρει νηστεύων ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, καὶ ἔλαβεν τὴν διαθήκην ἀπὸ τοῦ κυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς τοῦ κυρίου.

[¶29] 4.8. But they turned to idols and lost it. For thus saith the Lord: “Moses, Moses, go down quickly, for thy people, whom thou broughtest forth out of the land of Egypt, have broken the Law.” And Moses understood and cast the two tables out of his hands, and their covenant was broken, in order that the covenant of Jesus the Beloved should be sealed in our hearts in hope of his faith.

> Greek: 4.8. ἀλλὰ ἐπιστραφέντες ἐπὶ τὰ εἴδωλα ἀπώλεσαν αὐτήν. λέγει γὰρ οὕτως κύριος. Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ· καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν ἐν ἐλπίδι τῆς πίστεως αὐτοῦ.

[¶30] 4.9. (And though I wish to write much, I hasten to write in devotion to you, not as a teacher, but as it becomes one who loves to leave out nothing of that which we have.) Wherefore let us pay heed in the last days, for the whole time of our life and faith will profit us nothing, unless we resist, as becomes the sons of God in this present evil time, against the offences which are to come, that the Black One may have no opportunity of entry.

> Greek: 4.9. πολλὰ δὲ θέλων γράφειν, οὐχ ὡς διδάσκαλος, ἀλλ’ ὡς πρέπει ἀγαπῶντι ἀφ’ ὧν ἔχομεν μὴ ἐλλείπειν, γράφειν ἐσπούδασα, περίψημα ὑμῶν. διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις· οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.

[¶31] 4.10. Let us flee from all vanity, let us utterly hate the deeds of the path of wickedness. Do not by retiring apart live alone as if you were already made righteous, but come together and seek out the common good.

> Greek: 4.10. φύγωμεν ἀπὸ πάσης ματαιότητος, μισήσωμεν τελείως τὰ ἔργα τῆς πονηρᾶς ὁδοῦ. μὴ καθ’ ἑαυτοὺς ἐνδύνοντες μονάζετε ὡς ἤδη δεδικαιωμένοι, ἀλλ’ ἐπὶ τὸ αὐτὸ συνερχόμενοι συνζητεῖτε περὶ τοῦ κοινῇ συμφέροντος.

[¶32] 4.11. For the Scripture says: “Woe to them who are prudent for themselves and understanding in their own sight.” Let us be spiritual, let us be a temple consecrated to God, so far as in us lies let us “exercise ourselves in the fear ” of God, and let us strive to keep his commandments in order that we may rejoice in his ordinances.

> Greek: 4.11. λέγει γὰρ ἡ γραφή· Οὐαὶ οἱ συνετοὶ ἑαυτοῖς καὶ ἐνώπιαν ἑαυτῶν ἐπιστήμονες. γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ. ἐφ’ ὅσον ἐστὶν ἐν ἡμῖν, μελετῶμεν τὸν φόβον τοῦ θεοῦ καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν.

[¶33] 4.12. The Lord will “judge” the world “without respect of persons.” Each will receive according to his deeds. If he be good his righteousness will lead him, if he be evil the reward of iniquity is before him.

> Greek: 4.12. ὁ κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμον. ἕκαστος καθὼς ἐποίησεν κομιεῖται. ἐὰν ᾖ ἀγαθός, ἡ δικαιοσύνη αὐτοῦ προηγήσεται αὐτοῦ· ἐὰν ᾖ πονηρός, ὁ μισθὸς τῆς πονηρίας ἔμπροσθεν αὐτοῦ·

[¶34] 4.13. Let us never rest as though we were ‘called’ and slumber in our sins, lest the wicked ruler gain power over us and thrust us out from the Kingdom of the Lord.

> Greek: 4.13. ἵνα μήποτε ἐπαναπαύομενοι ὡς κλητοὶ ἐπικαθυπνώσωμεν ταῖς ἁμαρτίαις ἡμῶν, καὶ ὁ πονηρὸς ἄρχων λαβὼν τὴν καθ’ ἡμῶν ἐξουσίαν ἀπώσηται ἡμᾶς ἀπὸ τῆς βασιλείας τοῦ κυρίου.

[¶35] 4.14. And consider this also, my brethren, when you see that after such great signs and wonders were wrought in Israel they were even then finally abandoned;—let us take heed lest as it was written we be found “many called but few chosen.”

> Greek: 4.14. ἔτι δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε· ὅταν βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν τῷ Ἰσραήλ, καὶ οὕτως ἐγκαταλελεῖφθαι αὐτούς· προσέχωμεν, μήποτε, ὡς γέγραπται, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοὶ εὑρεθῶμεν.

[¶36] 5.1. For it was for this reason that the Lord endured to deliver up his flesh to corruption, that we should be sanctified by the remission of sin, that is, by his sprinkled blood.

> Greek: 5.1. Εἰς τοῦτο γὰρ ὑπέμεινεν ὁ κύριος παραδοῦναι τὴν σάρκα εἰς καταφθοράν, ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶμεν, ὅ ἐστιν ἐν τῷ αἵματι τοῦ ῥαντίσματος αὐτοῦ.

[¶37] 5.2. For the scripture concerning him relates partly to Israel, partly to us, and it speaks thus: “He was wounded for our transgressions and bruised for our iniquities, by his stripes we were healed. He was brought as a sheep to the slaughter, and as a lamb dumb before its shearer.”

> Greek: 5.2. γέγραπται γὰρ περὶ αὐτοῦ ἅ μὲν πρὸς τὸν Ἰσραήλ, ἃ δὲ πρὸς ἡμᾶς, λέγει δὲ οὕτως· Ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν· τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος ἐναντίον τοῦ κείραντος αὐτόν.

[¶38] 5.3. Therefore we ought to give great thanks to the Lord that he has given us knowledge of the past, and wisdom for the present, and that we are not without understanding for the future.

> Greek: 5.3. οὐκοῦν ὑπερευχαριστεῖν ὀφείλομεν τῷ κυρίῳ, ὅτι καὶ τὰ παρεληλυθότα ἡμῖν ἐγνώρισεν καὶ ἐν τοῖς ἐνεστῶσιν ἡμᾶς ἐσόφισεν. καὶ εἰς τὰ μέλλοντα οὐκ ἐσμὲν ἀσύνετοι.

[¶39] 5.4. And the Scripture says, “Not unjustly are the nets spread out for the birds.” This means that a man deserves to perish who has a knowledge of the way of righteousness, but turns aside into the way of darkness.

> Greek: 5.4. λέγει δὲ ἡ γραφή· Οὐκ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς. τοῦτο λέγει, ὅτι δικαίως ἀπολεῖται ἄνθρωπος, ὃς ἔχων ὁδοῦ δικαιοσύνης γνῶσιν ἑαυτὸν εἰς ὁδὸν σκότους ἀποσυνέχει.

[¶40] 5.5. Moreover, my brethren, if the Lord endured to suffer for our life, though he is the Lord of all the world, to whom God said before the foundation of the world, “Let us make man in our image and likeness,” how, then, did he endure to suffer at the hand of man?

> Greek: 5.5. ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου· εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου· Ποιήσωμεν ἄνθρωπον κατ’ εἰκόνα καὶ καθ’ ὁμοίωσιν ἡμετέραν· πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;

[¶41] 5.6. Learn:—The Prophets who received grace from hifn prophesied of him, and he, in order that he “might destroy death,” and show forth the Resurrection from the dead, because he needs must be made “manifest in the flesh” endured in order to fulfil the promise made to the fathers, and himself prepare for himself the new people and show while he was on earth that he himself will raise the dead and judge the risen.

> Greek: 5.6. μάθετε. οἱ προφῆται, ἀπ’ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν· αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν, ἵνα τοῖς πατράσιν τὴν ἐπαγγελίαν ἀποδῷ, καὶ αὐτὸς ἑαυτῷ τὸν λαὸν τὸν καινὸν ἑτοιμάζων ἐπιδείξῃ ἐπὶ τῆς γῆς ὤν, ὅτι τὴν ἀνάστασιν αὐτὸς ποιήσας κρινεῖ.

[¶42] 5.8. Furthermore, while teaching Israel and doing such great signs and wonders he preached to them and loved them greatly;

> Greek: 5.8. πέρας γέ τοι διδάσκων τὸν Ἰσραὴλ καὶ τηλικαῦτα τέρατα καὶ σημεῖα ποιῶν ἐκήρυσσεν, καὶ ὑπερηγάπησεν αὐτόν.

[¶43] 5.9. but when he chose out his own Apostles who were to preach his Gospel, he chose those who were iniquitous above all sin to show that “he came not to call the righteous but sinners,”—then he manifested himself as God’s Son.

> Greek: 5.9. ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.

[¶44] 5.10. For if he had not come in the flesh men could in no way have been saved by beholding him; seeing that they have not the power when they look at the sun to gaze straight at its rays, though it is destined to perish, and is the work of his hands.

> Greek: 5.10. εἰ γὰρ μὴ ἦλθεν ἐν σαρκί, οὐδ’ ἄν πως οἱ ἄνθρωποι ἐσώθησαν βλέποντες αὐτόν, ὅτε τὸν μέλλοντα μὴ εἶναι ἥλιον, ἔργου τῶν χειρῶν αὐτοῦ ὑπάρχοντα, ἐμβλέποντες οὐκ ἰσχύουσιν εἰς τὰς ἀκτῖνας αὐτοῦ ἀντοφθαλμῆσαι·

[¶45] 5.11. So then the Son of God came in the flesh for this reason, that he might complete the total of the sins of those who persecuted his prophets to death.

> Greek: 5.11. οὐκοῦν ὁ υἱὸς τοῦ θεοῦ εἰς τοῦτο ἐν σαρκὶ ἦλθεν, ἵνα τὸ τέλειον τῶν ἁμαρτιῶν ἀνακεφαλαιώσῃ τοῖς διώξασιν ἐν θανάτῳ τοὺς προφήτας αὐτοῦ.

[¶46] 5.12. For this cause he endured. For God says of the chastisement of his flesh that it is from them: “When they shall smite their shepherd, then the sheep of the flock shall be destroyed.”

> Greek: 5.12. οὐκοῦν εἰς τοῦτο ὑπέμεινεν. λέγει γὰρ ὁ θεὸς τὴν πληγὴν τῆς σαρκὸς αὐτοῦ ὅτι ἐξ αὐτῶν· Ὅταν πατάξωσιν τὸν ποιμένα ἑαυτῶν, τότε ἀπολεῖται τὰ πρόβατα τῆς ποίμνης.

[¶47] 5.13. And he was willing to suffer thus, for it was necessary that he should suffer on a tree, for the Prophet says of him, “Spare my soul from the sword” and, “Nail my flesh, for the synagogues of the wicked have risen against me.”

> Greek: 5.13. αὐτὸς δὲ ἠθέλησεν οὕτω παθεῖν· ἔδει γάρ, ἵνα ἐπὶ ξύλου πάθῃ. λέγει γὰρ ὁ προφητεύων ἐπ’ αὐτῷ. Φεῖσαί μου τῆς ψυχῆς ἀπὸ ῥομφαίας, καί· Καθήλωσόν μου τὰς σάρκας, ὅτι πονηρευομένων συναγωγαὶ ἐπανέστησάν νέστησάν μοι.

[¶48] 5.14. And again he says: “Lo, I have given my back to scourges, and my cheeks to strokes, and I have set my face as a solid rock.”

> Greek: 5.14. καὶ πάλιν λέγει· Ἰδού, τέθεικά μου τὸν νῶτον εἰς μάστιγας, τὰς δὲ σιαγόνας εἰς ῥαπίσματα. τὸ δὲ πρόσωπόν μου ἔθηκα ὡς στερεὰν πέτραν.

[¶49] 6.1. When therefore he made the commandment what does he say? “Who is he that comes into court! with me? Let him oppose me; or, who is he that seeks justice against me? Let him draw near to the Lord’s servant.”

> Greek: 6.1. Ὅτε οὖν ἐποίησεν τὴν ἐντολήν, τί λέγει; Τίς ὁ κρινόμενός μοι; ἀντιστήτω μοι· ἡ τίς ὁ δικαιούμενός μοι; ἐγγισάτω τῷ παιδὶ κυρίου.

[¶50] 6.2. “Woe unto you, for ye shall all wax old as a garment and the moth shall eat you up.” And again the Prophet says that he was placed as a strong stone for crushing, “Lo, I will place for the foundations of Sion a precious stone, chosen out, a chief corner stone, honourable.”

> Greek: 6.2. οὐαὶ ὑμῖν, ὅτι ὑμεῖς πάντες ὡς ἱμάτιον παλαιωθήσεσθε, καὶ σὴς καταφάγεται ὑμᾶς. καὶ πάλιν λέγει ὁ προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν· Ἰδού, ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον.

[¶51] 6.3. Then what does he say? “And he that hopetli on it shall live for ever.” Is then our hope on a stone? God forbid. But he means that the Lord placed his flesh in strength. For he says, “And he placed me as a solid rock.”

> Greek: 6.3. εἶτα τί λέγει; Καὶ ὃς ἐλπίσει ἐπ’ αὐτὸν ζήσεται εἰς τὸν αἰῶνα. ἐπὶ λίθον οὖν ἡμῶν ἡ ἐλπίς; μὴ γένοιτο· ἀλλ’ ἐπεὶ ἐν ἰσχύϊ τέθεικεν τὴν σάρκα αὐτοῦ κύριος. λέγει γάρ· Καὶ ἔθηκέ με ὡς στερεὰν πέτραν.

[¶52] 6.4. And again the Prophet says, “The stone which the builders rejected, this is become the head of the corner,” and again he says, “This is the great and wonderful day which the Lord made.”

> Greek: 6.4. λέγει δὲ πάλιν ὁ προφήτης· Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας. καὶ πάλιν λέγει· Αὕτη ἐστὶν ἡ ἡμέρα ἡ μεγάλη καὶ θαυμαστή, ἣν ἐποίησεν ὁ κύριος.

[¶53] 6.5. I write to you more simply that you may understand: I am devoted to your love.

> Greek: 6.5. ἁπλούστερον ὑμῖν γράφω, ἵνα συνιῆτε· ἐγὼ περίψημα τῆς ἀγάπης ὑμῶν.

[¶54] 6.6. What then does the Prophet say again? “The synagogue of the sinners compassed me around, they surrounded me as bees round the honeycomb ” and, “They cast lots for my clothing.”

> Greek: 6.6. τί οὗν λέγει πάλιν ὁ προφήτης; Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί· Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.

[¶55] 6.7. Since therefore he was destined to be manifest and to suffer in the flesh his Passion was foretold. For the Prophet says concerning Israel, “Woe unto their soul, for they have plotted an evil plot against themselves, saying, ‘Let us bind the Just one, for he is unprofitable to us.’”

> Greek: 6.7. ἐν σαρκὶ οὖν αὐτοῦ μέλλοντος φανεροῦσθαι καὶ πάσχειν, προεφανερώθη τὸ πάθος. λέγει γὰρ ὁ προφήτης ἐπὶ τὸν Ἰσραήλ· Οὐαὶ τῇ ψυχῇ αὐτῶν, ὅτι βεβούλευνται βουλὴν πονηρὰν καθ’ ἑαυτῶν, εἰπόντες· Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστίν.

[¶56] 6.8. What does the other Prophet, Moses, say to them? “Lo, thus saith the Lord God, enter into the good land which the Lord sware that he would give to Abraham, Isaac, and Jacob, and inherit it, a land flowing with milk and honey.”

> Greek: 6.8. τί λέγει ὁ ἄλλος προφήτης Μωϋσῆς αὐτοῖς; Ἰδού, τάδε λέγει κύριος ὁ θεός· Εἰσέλθατε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.

[¶57] 6.9. But learn what knowledge says. Hope, it says, on that Jesus who will be manifested to you in the flesh. For man is earth which suffers, for the creation of Adam was from the face of the earth.

> Greek: 6.9. τί δὲ λέγει ἡ γνῶσις; μάθετε. ἐλπίσατε, φησίν, ἐπὶ τὸν ἐν σαρκὶ μέλλοντα φανεροῦσθαι ὑμῖν Ἰησοῦν. ἄνθρωπος γὰρ γῆ ἐστιν πάσχουσα· ἀπὸ προσώπου γὰρ τῆς γῆς ἡ πλάσις τοῦ Ἀδὰμ ἐγένετο.

[¶58] 6.10. What then is the meaning of “into the good land, a land flowing with milk and honey”? Blessed be our Lord, brethren, who has placed in us wisdom and understanding of his secrets. For the prophet speaks a parable of the Lord: “Who shall understand save he who is wise, and learned, and a lover of his Lord?”

> Greek: 6.10. τί οὖν λέγει· Εἰς τὴν γῆν τὴν ἀγαθήν, γῆν ῥέουσαν γάλα καὶ μέλι; εὐλογητὸς ὁ κύριος ἡμῶν, ἀδελφοί, ὁ σοφίαν καὶ νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ· λέγει γὰρ ὁ προφήτης παραβολὴν κυρίου· τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ;

[¶59] 6.11. Since then he made us new by the remission of sins he made us another type, that we should have the soul of children, as though he were creating us afresh.

> Greek: 6.11. ἐπεὶ οὖν ἀνακαινίσας ἡμᾶς ἐν τῇ ἀφέσει τῶν ἁμαρτιῶν, ἐποίησεν ἡμᾶς ἄλλον τύπον, ὡς παιδίων ἔχειν τὴν ψυχήν, ὡς ἂν δὴ ἀναπλάσσοντος αὐτοῦ ἡμᾶς.

[¶60] 6.12. For it is concerning us that the scripture says that he says to the Son, “Let us make man after our image and likeness, and let them rule the beasts of the earth, and the birds of heaven, and the fishes of the sea.” And the Lord said, when he saw our fair creation, “Increase and multiply and fill the earth”; these things were spoken to the Son.

> Greek: 6.12. λέγει γὰρ ἡ γραφὴ περὶ ἡμῶν, ὡς λέγει τῷ υἱῷ· Ποιήσωμεν κατ’ εἰκόνα καὶ καθ’ ὁμοίωσιν ἡμῶν τὸν ἄνθρωπον, καὶ ἀρχέτωσαν τῶν θηρίων τῆς γῆς καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν ἰχθύων τῆς θαλάσσης. καὶ εἶπεν κύριος, ἰδὼν τὸ καλὸν πλάσμα ἡμῶν· Λὐξάνεσθε καὶ πληθυνέσθε καὶ πληρώσατε τὴν γῆν. ταῦτα πρὸς τὸν υἱόν.

[¶61] 6.13. Again I will show you how he speaks to us. In the last days he made a second creation; and the Lord says, “See, I make the last things as the first.” To this then the Prophet referred when he proclaimed, “Enter into a land flowing with milk and honey, and rule over it.”

> Greek: 6.13. πάλιν σοι ἐπιδείξω, πῶς πρὸς ἡμᾶς λέγει. δευτέραν πλάσιν ἐπ’ ἐσχάτων ἐποίησεν. λέγει δὲ κύριος· Ἰδού, ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα. εἰς τοῦτο οὖν ἐκήρυξεν ὁ προφήτης· Εἰσέλθατε εἰς γῆν ῥέουσαν γάλα καὶ μέλι καὶ κατακυριεύσατε αὐτῆς.

[¶62] 6.14. See then, we have been created afresh, as he says again in another Prophet, “See,” saith the Lord, “I will take out from them” (that is those whom the Spirit of the Lord foresaw) “the hearts of stone and I will put in hearts of flesh.” Because he himself was going to be manifest in the. flesh and to dwell among us.

> Greek: 6.14. ἴδε οὖν, ἡμεῖς ἀναπεπλάσμεθα, καθὼς πάλιν ἐν ἑτέρῳ προφήτῃ λέγει· Ἰδού, λέγει κύριος, ἐξελῶ τούτων, τουτέστιν ὧν προέβλεπεν τὸ πνεῦμα κυρίου, τὰς λιθίνας καρδίας καὶ ἐμβαλῶ σαρκίνας· ὅτι αὐτὸς ἐν σαρκὶ ἔμελλεν φανεροῦσθαι καὶ ἐν ἡμῖν κατοικεῖν.

[¶63] 6.15. For, my brethren, the habitation of our hearts is a shrine holy to the Lord.

> Greek: 6.15. ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.

[¶64] 6.16. For the Lord says again, “And wherewith shall I appear before the Lord my God and be glorified?” He says, “I will confess to thee in the assembly of my brethren, and will sing to thee in the midst of the assembly of saints.” We then are they whom he brought into the good land.

> Greek: 6.16. λέγει γὰρ κύριος πάλιν· Καὶ ἐν τίνι ὀφθήσομαι τῷ κυρίῳ τῷ θεῷ μου καὶ δοξασθήσομαι; λέγει· Ἐξομολογήσομαί σοι ἐν ἐκκλησίᾳ ἀδελφῶν μου, καὶ ψαλῶ σοι ἀνάμεσον ἐκκλησίας ἁγίων. οὐκοῦν ἡμεῖς ἐσμέν, οὕς εἰσήγαγεν εἰς τὴν γῆν τὴν ἀγαθήν.

[¶65] 6.17. What then is the milk and the honey? Because a child is first nourished with honey, and afterwards with milk. Thus therefore we also, being nourished on the faith of the promise and by the word, shall live and possess the earth.

> Greek: 6.17. τί οὖν τὸ γάλα καὶ τὸ μέλι; ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται· οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.

[¶66] 6.18. And we have said above, “And let them increase and multiply and rule over the fishes.” Who then is it who is now able to rule over beasts or fishes or the birds of heaven? For we ought to understand that to rule implies authority, so that one may give commandments and have domination.

> Greek: 6.18. προειρήκαμεν δὲ ἐπάνω. Καὶ αὐξανέσθωσαν καὶ πληθυνέσθωσαν καὶ ἀρχέτωσαν τῶν ἰχθύων. τίς οὖν ὁ δυνάμενος νῦν ἄρχειν θηρίων ἤ ἰχθύων ἤ πετεινῶν τοῦ οὐρανοῦ; αἰσθάνεσθαι γὰρ ὀφείλομεν, ὅτι τὸ ἄρχειν ἐξουσίας ἐστίν, ἵνα τις ἐπιτάξας κυριεύσῃ.

[¶67] 6.19. If then this does not happen at present he has told us the time when it will;—when we ourselves also have been made perfect as heirs of the covenant of the Lord.

> Greek: 6.19. εἰ οὖν οὐ γίνεται τοῦτο νῦν, ἄρα ἡμῖν εἴρηκεν, πότε· ὅταν καὶ αὐτοὶ τελειωθῶμεν κληρονόμοι τῆς διαθήκης κυρίου γενέσθαι.

[¶68] 7.1. Understand therefore, children of gladness, that the good Lord made all things plain beforehand to us, that we should know him to whom we ought to give thanks and praise for everything.

> Greek: 7.1. Οὐκοῦν νοεῖτε, τέκνα εὐφροσύνης, ὅτι πάντα ὁ καλὸς κύριος προεφανέρωσεν ἡμῖν, ἵνα γνῶμεν, ᾧ κατὰ πάντα εὐχαριστοῦντες ὀφείλομεν αἰνεῖν.

[¶69] 7.2. If then the Son of God, though he was the Lord and was “destined to judge the living and the dead” suffered in order that his wounding might make us alive, let us believe tliat the Son of God could not suffer except for our sakes.

> Greek: 7.2. εἰ οὖν ὁ υἱὸς τοῦ θεοῦ, ὢν κύριος καὶ μέλλων κρίνειν ζῶντας καὶ νεκρούς, ἔπαθεν, ἵνα ἡ πληγὴ αὐτοῦ ζωοποιήσῃ ἡμᾶς· πιστεύσωμεν, ὅτι ὁ υἱὸς τοῦ θεοῦ οὐκ ἠδύνατο παθεῖν εἰ μὴ δι’ ἡμᾶς.

[¶70] 7.3. But moreover when he was crucified “he was given to drink vinegar and gall.” Listen how the priests of the Temple foretold this. The commandment was written, “Whosoever does not keep the fast shall die the death,” and the Lord commanded this because he himself was going to offer the vessel of the spirit as a sacrifice for our sins, in order that the type established in Isaac, who was offered upon the altar, might be fulfilled.

> Greek: 7.3. ἀλλὰ καὶ σταυρωθεὶς ἐποτίζετο ὄξει καὶ χολῇ. ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ. γεγραμμένης ἐντολῆς· Ὃς ἂν μὴ νηστεύσῃ τὴν νηστείαν, θανάτῳ ἐξολεθρευθήσεται, ἐνετείλατο κύριος, ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ πνεύματος προσφέρειν θυσίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ τοῦ προσενεχθέντος ἐπὶ τὸ θυσιαστήριον τελεσθῇ.

[¶71] 7.4. What then does he say in the Prophet? “And let them eat of the goat which is offered in the fast for all their sins.” Attend carefully,—“and let all the priests alone eat the entrails unwashed with vinegar.”

> Greek: 7.4. τί οὖν λέγει ἐν τῷ προφήτῃ; Καὶ φαγέτωσαν ἐκ τοῦ τράγου τοῦ προσφερομένου τῇ νηστείᾳ ὑπὲρ πασῶν τῶν ἁμαρτιῶν. προσέχετε ἀκριβῶς· Καὶ φαγέτωσαν οἱ ἱερεῖς μόνοι πάντες τὸ ἔντερον ἄπλυτον μετὰ ὄξους.

[¶72] 7.5. Why? Because you are going “to give to me gall and vinegar to drink” when I am on the point of offering my flesh for my new people, therefore you alone shall eat, while the people fast and mourn in sackcloth and ashes. To show that he must suffer for them.

> Greek: 7.5. πρὸς τί; ἐπειδὴ ἐμὲ ὑπὲρ ἁμαρτιῶν μέλλοντα τοῦ λαοῦ μου τοῦ καινοῦ προσφέρειν τὴν σάρκα μου μέλλετε ποτίζειν χολὴν μετὰ ὄξους, φάγετε ὑμεῖς μόνοι, τοῦ λαοῦ νηστεύοντος καὶ κοπτομένου ἐπὶ σάκκου καὶ σποδοῦ. ἵνα δείξῃ, ὅτι δεῖ αὐτὸν παθεῖν ὑπ’ αὐτῶν.

[¶73] 7.6. Note what was commanded: “Take two goats, goodly and alike, and offer them, and let the priest take the one as a burnt offering for sins.”

> Greek: 7.6. ἃ ἐνετείλατο, προσέχετε· Λάβετε δύο τράγους καλοὺς καὶ ὁμοίους καὶ προσενέγκατε, καὶ λαβέτω ὁ ἱερεὺς τὸν ἔνα εἰς ὁλοκαύτωμα ὑπὲρ ἁμαρτιῶν.

[¶74] 7.7. But what are they to do with the other? “The other,” he says, “is accursed.” Notice how the type of Jesus is manifested:

> Greek: 7.7. τὸν δὲ ἕνα τί ποιήσωσιν; Ἐπικατάρατος, φησιν, ὁ εἷς. προσέχετε, πῶς ὁ τύπος τοῦ Ἰησοῦ φανεροῦται·

[¶75] 7.8. “And do ye all spit on it, and goad it, and bind the scarlet wool about its head, and so let it be cast into the desert.” And when it is so done, he who takes the goat into the wilderness drives it forth, and takes away the wool, and puts it upon a shrub which is called Rachel, of which we are accustomed to eat the shoots when we find them in the country: thus of Rachel alone is the fruit sweet.

> Greek: 7.8. Καὶ ἐμπτύσατε πάντες καὶ κατακεντήσατε καὶ περίθετε τὸ ἔριον τὸ κόκκινον περὶ τὴν κεφαλὴν αὐτοῦ, καὶ οὕτως εἰς ἔρημον βληθήτω. καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες· οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.

[¶76] 7.9. What does this mean? Listen: “the first goat is for the altar, but the other is accursed,” and note that the one that is accursed is crowned, because then “they will see him” on that day with the long scarlet robe “down to the feet ” on his body, and they will say, “Is not this he whom we once crucified and rejected and pierced and spat upon? Of a truth it was he who then said that he was the Son of God.”

> Greek: 7.9. τί οὖν τοῦτό ἐστιν; προσέχετε· Τὸν μὲν ἕνα ἐπὶ τὸ θυσιαστήριον, τὸν δὲ ἕνα ἐπικατάρατον, καὶ ὅτι τὸν ἐπικατάρατον ἐστεφανωμένον; ἐπειδὴ ὄψονται αὐτὸν τότε τῇ ἠμέρᾳ τὸν ποδήρη ἔχοντα τὸν κόκκινον περὶ τὴν σάρκα καὶ ἐροῦσιν· Οὐχ οὗτός ἐστιν, ὅν ποτε ἡμεῖς ἐσταυρώσαμεν ἐξουθενήσαντες καὶ κατακεντήσαντες καὶ ἐμπτύσαντες; ἀληθῶς οὗτος ἦν, ὁ τότε λέγων ἑαυτὸν υἱὸν θεοῦ εἶναι.

[¶77] 7.10. But how is he like to the goat? For this reason: “the goats shall be alike, beautiful, and a pair,” in order that when they see him come at that time they may be astonished at the likeness of the goat. See then the type of Jesus destined to suffer.

> Greek: 7.10. πῶς γὰρ ὅμοιος ἐκείνῳ; εἰς τοῦτο ὁμοίους τοὺς τράγους, καλούς, ἴσους, ἵνα, ὅταν ἴδωσιν αὐτὸν τότε ἐρχόμενον, ἐκπλαγῶσιν ἐπὶ τῇ ὁμοιότητι τοῦ τράγου. οὐκοῦν ἴδε τὸν τύπον τοῦ μέλλοντος πάσχειν Ἰησοῦ.

[¶78] 7.11. But why is it that they put the wool in the middle of the thorns? It is a type of Jesus placed in the Church, because whoever wishes to take away the scarlet wool must suffer much because the thorns are terrible and he can gain it only through pain. Thus he says, “those who will see me, and attain to my kingdom must lay hold of me through pain and suffering.”

> Greek: 7.11. τί δέ, ὅτι τὸ ἔριον μέσον τῶν ἀκανθῶν τιθέασιν; τύπος ἐστὶν τοῦ Ἰησοῦ τῇ ἐκκλησίᾳ θέμενος, ὅτι ὃς ἐὰν θέλῃ τὸ ἔριον ἆραι τὸ κόκκινον, δεῖ αὐτὸν πολλὰ παθεῖν διὰ τὸ εἶναι φοβερὰν τὴν ἄκανθαν, καὶ θλιβέντα κυριεῦσαι αὐτοῦ. οὕτω, φησίν, οἱ θέλοντές με ἰδεῖν καὶ ἅψασθαί μου τῆς βασιλείας ὀφείλουσιν θλιβέντες καὶ παθόντες λαβεῖν με.

[¶79] 8.1. But what do you think that it typifies, that the commandment has been given to Israel that the men in whom sin is complete offer a heifer and slay it and burn it, and that boys then take the ashes and put them into vessels and bind scarlet wool on sticks (see again the type of the Cross and the scarlet wool) and hyssop, and that the boys all sprinkle the people thus one by one in order that they all be purified from their sins?

> Greek: 8.1. Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε πάλιν ὁ τύπος ὁ τοῦ σταυροῦ καὶ τὸ ἔριον τὸ κόκκινον’ καὶ τὸ ὕσσωπον, καὶ οὕτως ῥαντίζειν τὰ παιδία καθ’ ἕνα τὸν λαόν, ἵνα ἁγνίζωνται ἀπὸ τῶν ἁμαρτιῶν;

[¶80] 8.2. Observe how plainly he speaks to you. The calf is Jesus; the sinful men offering it are those who brought him to be slain. Then there are no longer men, no longer the glory of sinners.

> Greek: 8.2. νοεῖτε, πῶς ἐν ἁπλότητι λέγει ὑμῖν. ὁ μόσχος ὁ Ἰησοῦς ἐστίν, οἱ προσφέροντες ἄνδρες ἁμαρτωλοὶ οἱ προσενέγκαντες αὐτὸν ἐπὶ τὴν σφαγήν. εἶτα οὐκέτι ἄνδρες, οὐκέτι ἁμαρτωλῶν ἡ δόξα.

[¶81] 8.3. The boys who sprinkle are they who preached to us the forgiveness of sins, and the purification of the heart, to whom he gave the power of the Gospel to preach, and there are twelve as a testimony to the tribes, because there are twelve tribes of Israel.

> Greek: 8.3. οἱ ῥαντίζοντες παῖδες οἱ εὐαγγελισάμενοι ἡμῖν τὴν ἄφεσιν τῶν ἁμαρτιῶν καὶ τὸν ἁγνισμὸν τῆς καρδίας, οἷς ἔδωκεν τοῦ εὐαγγελίου τὴν ἐξουσίαν ʽοὖσιν δεκάδυο εἰς μαρτύριον τῶν φυλῶν ὅτι δεκάδυο φυλαὶ τοῦ Ἰσραήλ’, εἰς τὸ κηρύσσειν.

[¶82] 8.4. But why are there three boys who sprinkle? As a testimony to Abraham, Isaac, and Jacob, for these are great before God.

> Greek: 8.4. διὰ τί δὲ τρεῖς παῖδες οἱ ῥαντίζοντες; εἰς μαρτύριον Ἀβραάμ, Ἰσαάκ, Ἰακώβ, ὅτι οὗτοι μεγάλοι τῷ θεῷ.

[¶83] 8.5. And why was the wool put on the wood? Because the kingdom of Jesus is on the wood, and because those who hope on him shall live for ever.

> Greek: 8.5. ὅτι δὲ τὸ ἔριον ἐπὶ τὸ ξύλον; ὅτι ἡ βασιλεία Ἰησοῦ ἐπὶ ξύλου, καὶ ὅτι οἱ ἐλπίζοντες ἐπ’ αὐτὸν ζήσονται εἰς τὸν αἰῶνα.

[¶84] 8.6. But why are the wool and the hyssop together? Because in his kingdom there shall be evil and foul days, in which we shall be saved, for he also who has pain in his flesh is cured by the foulness of the hyssop.

> Greek: 8.6. διὰ τί δὲ ἅμα τὸ ἔριον καὶ τὸ ὕσσωπον; ὅτι ἐν τῇ βασιλείᾳ αὐτοῦ ἡμέραι ἔσονται πονηραὶ καὶ ῥυπαραί, ἐν αἷς ἡμεῖς σωθησόμεθα· ὅτι καὶ ὁ ἀλγῶν σάρκα διὰ τοῦ ῥύπου τοῦ ὑσσύπου ἰᾶται.

[¶85] 8.7. And for this reason the things which were thus done are plain to us, but obscure to them, because they did not hear the Lord’s voice.

> Greek: 8.7. καὶ διὰ τοῦτο οὕτως γενόμενα ἡμῖν μέν ἐστιν φανερά, ἐκείνοις δὲ σκοτεινά, ὅτι οὐκ ἤκουσαν φωνῆς κυρίου.

[¶86] 9.1. For he speaks again concerning the ears, how he circumcised our hearts; for the Lord says in the Prophet: “In the hearing of the ear they obey me.” And again he says, “They who are afar off shall hear clearly, they shall know the things that I have done,” and “Circumcise your hearts, saith the Lord.”

> Greek: 9.1. Λέγει γὰρ πάλιν περὶ τῶν ὠτίων, πῶς περιέτεμεν ἡμῶν τὴν καρδίαν. λέγει κύριος ἐν τῷ προφήτῃ· Εἰς ἀκοὴν ὠτίου ὑπήκουσάν μου. καὶ πάλιν λέγει· Ἀκοῇ ἀκούσονται οἱ πόρρωθεν, ἃ ἐποίησα γνώσονται. καί· Περιτμήθητε, λέγει κύριος, τὰς καρδίας ὑμῶν.

[¶87] 9.2. And again he says, “Hear, O Israel, thus saith the Lord thy God,” and again the Spirit of the Lord prophesies, “Who is he that will live for ever? Let him hear the voice of my servant.”

> Greek: 9.2. καὶ πάλιν λέγει Ἄκουε Ἰσραήλ. ὅτι τάδε λέγει κύριος ὁ θεός σου. καὶ πάλιν τὸ πνεῦμα κυρίου προφητεύει· Τίς ἐστιν ὁ θέλων ζῆσαι εἰς τὸν αἰῶνα; ἀκοῇ ἀκουσάτω τῆς φωνῆς τοῦ παιδός μου.

[¶88] 9.3. And again he says, “Hear, O heaven, and give ear, O earth, for the Lord hath spoken these things for a testimony.” And again he says, “Hear the word of the Lord, ye rulers of this people.” And again he says, “Hear, O children, a voice of one crying in the wilderness.” So then he circumcised our hearing in order that we should hear the word and believe.

> Greek: 9.3. καὶ πάλιν λέγει· Ἄκουε οὐρανέ, καὶ ἐνωτίζου γῆ, ὅτι κύριος ἐλάλησεν ταῦτα εἰς μαρτύριον. καὶ πάλιν λέγει· Ἀκούσατε λόγον κυρίου, ἄρχοντες τοῦ λαοῦ τούτου. καὶ πάλιν λέγει· Ἀκούσατε, τέκνα, φωνῆς βοῶντος ἐν τῇ ἐρήμῳ. οὐκοῦν περιέτεμεν ἡμῶν τὰς ἀκοάς, ἵνα ἀκούσαντες λόγον πιστεύσωμεν ἡμεῖς.

[¶89] 9.4. But moreover the circumcision in which they trusted has been abolished. For he declared that circumcision was not of the flesh, but they erred because an evil angel was misleading them.

> Greek: 9.4. ἀλλὰ καὶ ἡ περιτομή, ἐφ’ ᾗ πεποίθασιν, κατήργηται, περιτομὴν γὰρ εἴρηκεν οὐ σαρκὸς γενηθῆναι· ἀλλὰ παρέβησαν, ὅτι ἄγγελος πονηρὸς ἐσόφιζεν αὐτούς.

[¶90] 9.5. He says to them, “Thus saith the Lord your God ” (here I find a commandment), “Sow not among thorns, be circumcised to your Lord.” And what does he say? “Circumcise the hardness of your heart, and stiffen not your neck.” Take it again: “Behold, saith the Lord, all the heathen are uncircumcised in the foreskin, but this people is uncircumcised in heart.”

> Greek: 9.5. λέγει πρὸς αὐτούς· Τάδε λέγει κύριος ὁ θεὸς ὑμῶν ʽὧδε εὑρίσκω ἐντολήν̓· Μὴ σπείρητε ἐπ’ ἀκάνθαις, περιτμήθητε τῷ κυρίῳ ὑμῶν. καὶ τί λέγει; Περιτμήθητε τὴν σκληροκαρδίαν ὑμῶν, καὶ τὸν τράχηλον ὑμῶν οὐ σκληρυνεῖτε. λάβε πάλιν· Ἰδού, λέγει κύριος, πάντα τὰ ἔθνη ἀπερίτμητα ἀκροβυστίαν, ὁ δὲ λαὸς οὗτος ἀπερίτμητος καρδίας.

[¶91] 9.6. But you will say, surely the people has received circumcision as a seal? Yes, but every Syrian and Arab and all priests of the idols have been circumcised; are then these also within their covenant?—indeed even the Egyptians belong to the circumcision.

> Greek: 9.6. ἀλλ’ ἐρεῖς· Καὶ μὴν περιτέτμηται ὁ λαὸς εἰς σφραγῖδα. ἀλλὰ καὶ πᾶς Σύρος καὶ Ἄραψ καὶ πάντες οἱ ἱερεῖς τῶν εἰδώλων. ἄρα οὖν κἀκεῖνοι ἐκ τῆς διαθήκης αὐτῶν εἰσίν; ἀλλὰ καὶ οἱ Αἰγύπτιοι ἐν περιτομῇ εἰσίν.

[¶92] 9.7. Learn fully then, children of love, concerning all things, for Abraham, who first circumcised, did so looking forward in the spirit to Jesus, and had received the doctrines of three letters.

> Greek: 9.7. μάθετε οὖν, τέκνα ἀγάπης, περὶ πάντων πλουσίως, ὅτι Ἀβραάμ, πρῶτος περιτομὴν δούς, ἐν πνεύματι προβλέψας εἰς τὸν Ἰησοῦν περιέτεμεν, λαβὼν τριῶν γραμμάτων δόγματα.

[¶93] 9.8. For it says, “And Abraham circumcised from his household eighteen men and three hundred.” What then was the knowledge that was given to him? Notice that he first mentions the eighteen, and after a pause the three hundred. The eighteen is Ι (= ten) and Η ( = 8)—you have Jesus —and because the cross was destined to have grace in the Τ he says “and three hundred.” So he indicates Jesus in the two letters and the cross in the other.

> Greek: 9.8. λέγει γάρ· Καὶ περιέτεμεν Ἀβραὰμ ἐκ τοῦ οἴκου αὐτοῦ ἄνδρας δεκαοκτὼ καὶ τριακοσίους. τίς οὖν ἧ δοθεῖσα αὐτῷ γνῶσις; μάθετε, ὅτι τοὺς δεκαοκτὼ πρώτους, καὶ διάστημα ποιήσας λέγει τριακοσίους. τὸ δεκαοκτὼ ι δέκα, η ὀκτώ· ἔχεις Ἰησοῦν. ὅτι δὲ ὁ σταυρὸς ἐν τῷ ταῦ ἤμελλεν ἔχειν τὴν χάριν, λέγει καὶ τοὺς τριακοσίους. δηλοῖ οὖν τὸν μὲν Ἰησοῦν ἐν τοῖς δυσὶν γράμμασιν, καὶ ἐν τῷ ἑνὶ τὸν σταυρόν.

[¶94] 9.9. He knows this who placed the gift of his teaching in our hearts. No one has heard a more excellent lesson from me, but I know that you are worthy.

> Greek: 9.9. οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν. οὐδεὶς γνησιώτερον ἔμαθεν ἀπ’ ἐμοῦ λόγον· ἀλλὰ οἶδα, ὅτι ἄξιοί ἐστε ὑμεῖς.

[¶95] 10.1. Now, in that Moses said, “Ye shall not eat swine, nor an eagle, nor a hawk, nor a crow, nor any fish which has no scales on itself,” he included three doctrines in his understanding.

> Greek: 10.1. Ὅτι δὲ Μωϋσῆς εἶπεν· Οὐ φάγεσθε χοῖρον οὔτε ἀετὸν οὔτε ὀξύπτερον οὔτε κόρακα οὔτε πάντα ἰχθύν, ὃς οὐκ ἔχει λεπίδα ἐν ἑαυτῷ, τρία ἔλαβεν ἐν τῇ συνέσει δόγματα.

[¶96] 10.2. Moreover he says to them in Deuteronomy, “And I will make a covenant of my ordinances with this people.” So then the ordinance of God is not abstinence from eating, but Moses spoke in the spirit.

> Greek: 10.2. πέρας γέ τοι λέγει αὐτοῖς ἐν τῷ Δευτερονομίῳ· Καὶ διαθήσομαι πρὸς τὸν λαὸν τοῦτον τὰ δικαιώματά μου. ἄρα οὖν οὐκ ἔστιν ἐντολὴ θεοῦ τὸ μὴ τρώγειν, Μωϋσῆς δὲ ἐν πνεύματι ἐλάλησεν.

[¶97] 10.3. He mentioned the swine for this reason: you shall not consort, he means, with men who are like swine, that is to say, when they have plenty they forget the Lord, but when they are in want they recognise the Lord, just as the swine when it eats does not know its master, but when it is hungry it cries out, and after receiving food is again silent.

> Greek: 10.3. τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν· οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων· τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ οἶδεν, ὅταν δὲ πεινᾷ κραυγάζει, καὶ λαβὼν πάλιν σιωπᾷ.

[¶98] 10.4. “Neither shalt thou eat the eagle nor the hawk nor the kite nor the crow.” Thou shalt not, he means, join thyself or make thyself like to such men, as do not know how to gain their food by their labour and sweat, but plunder other people’s property in their iniquity, and lay wait for it, though they seem to walk in innocence, and look round to see whom they may plunder in their covetousness, just as these birds alone provide no food for themselves, but sit idle, and seek how they may devour the flesh of others, and become pestilent in their iniquity.

> Greek: 10.4. Οὐδὲ φάγῃ τὸν ἀετὸν οὐδὲ τὸν ὀξύπτερον οὐδὲ τὸν ἰκτῖνα οὐδὲ τὸν κόρακα· οὐ μή, φησίν, κολληθήσῃ οὐδὲ ὁμοιωθήσῃ ἀνθρώποις τοιούτοις, οἵτινες οὐκ οἴδασιν διὰ κόπου καὶ ἱδρῶτος πορίζειν ἑαυτοῖς τὴν τροφήν, ἀλλὰ ἁρπάζουσιν τὰ ἀλλότρια ἐν ἀνομίᾳ αὐτῶν καὶ ἐπιτηροῦσιν ὡς ἐν ἀκεραιοσύνῃ περιπατοῦντες καὶ περιβλέπονται, τίνα ἐκδύσωσιν διὰ τὴν πλεονεξίαν, ὡς καὶ τὰ ὄρνεα ταῦτα μόνα ἑαυτοῖς οὐ προίζει τὴν τροφήν, ἀλλὰ ἀργὰ καθήμενα ἐκζητεῖ, πῶς ἀλλοτρίας σάρκας καταφάγῃ, ὄντα λοιμὰ τῇ πονηρίᾳ αὐτῶν.

## 2. Chapters 10–21

Source: https://scriptura.si/works/epistle-of-barnabas-greek/2/ · cite a paragraph as https://scriptura.si/works/epistle-of-barnabas-greek/2/#p-N

[¶0] 10.5. “Thou shalt not eat,” he says, “the lamprey nor the polypus nor the cuttlefish.” Thou shalt not, he means, consort with or become like such men who are utterly ungodly and who are already condemned to death, just as these fish alone are accursed, and float in the deep water, not swimming like the others but living on the ground at the bottom of the sea.

> Greek: 10.5. Καὶ οὐ φάγῃ, φησίν, σμύραιναν οὐδὲ πολύποδα οὐδὲ σηπίαν· οὐ μή, φησίν, ὁμοιωθήσῃ κολλώμενος ἀνθρώποις τοιούτοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ βυθῷ νήχεται, μὴ κολυμβῶντα ὡς τὰ λοιπά, ἀλλ’ ἐν τῇ γῇ κάτω τοῦ βυθοῦ κατοικεῖ.

[¶1] 10.6. Moreover, thou shalt not eat the rabbit. For what reason? Because thou shalt not, he means, become a corruptor of the young, or become like such men; for the rabbit multiplies during every year its retirements by the way; for it has as many burrow-holes as it lives years.

> Greek: 10.6. ἀλλὰ καὶ τὸν δασύποδα οὐ φάγῃ. πρὸς τί; οὐ μὴ γένῃ, φησίν, παιδοφθόρος οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις, ὅτι ὁ λαγωὸς κατ’ ἐνιαυτὸν πλεονεκτεῖ τὴν ἀφόδευσιν· ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρύπας.

[¶2] 10.7. Moreover thou shalt not eat the hyaena. Thou shalt not, he means, become an adulterer or a corruptor nor shalt thou become like such men. For what reason? Because this animal in every other year changes its nature and becomes now male now female.

> Greek: 10.7. ἀλλὰ οὐδὲ τὴν ὕαιναν φάγῃ· οὐ μή, φησίν, γένῃ μοιχὸς οὐδὲ φθορεὺς οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις. πρὸς τί; ὅτι τὸ ζῷον τοῦτο παρ ἐνιαυτὸν ἀλλάσσει τὴν φύσιν καὶ ποτὲ μὲν ἄρρεν, ποτὲ δὲ θῆλυ γίνεται.

[¶3] 10.8. Moreover Moses abhors the weasel rightly. Thou shalt not, he says, become such a person—such men as we hear committing lawlessness in their mouths because of uncleanliness; nor shalt thou cleave to women who are unclean and who commit lawlessness in their mouths. For this animal gives birth with its mouth.

> Greek: 10.8. ἀλλὰ καὶ τὴν γαλῆν ἐμίσησεν καλῶς. οὐ μή, φησίν, γενηθῇς τοιοῦτος, οἵους ἀκούομεν ἀνομίαν ποιοῦντας ἐν τῷ στόματι δι’ ἀκαθαρσίαν, οὐδὲ κολληθήσῃ ταῖς ἀκαθάρτοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ στόματι. τὸ γὰρ ζῷον τοῦτο τῷ στόματι κύει.

[¶4] 10.9. Moses received three doctrines concerning food and thus spoke of them in the Spirit; but they received them as really referring to food, owing to the lust of their flesh.

> Greek: 10.9. περὶ μὲν τῶν βρωμάτων λαβὼν Μωϋσῆς τρία δόγματα οὕτως ἐν πνεύματι ἐλάλησεν· οἱ δὲ κατ’ ἐπιθυμίαν τῆς σαρκὸς ὡς περὶ βρώσεως προσεδέξαντο.

[¶5] 10.10. But David received knowledge concerning the same three doctrines, and says: “Blessed is the man who has not gone in the counsel of the ungodly ” as the fishes go in darkness in the deep waters, “and has not stood in the way of sinners ” like those who seem to fear the Lord, but sin like the swine, “and has not sat in the seat of the scorners ” like the birds who sit and wait for their prey. Grasp fully the doctrines concerning food.

> Greek: 10.10. λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει· Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη· καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν ὡς ὁ χοῖρος, καὶ ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισεν, καθὼς τὰ πετεινὰ καθήμενα εἰς ἁρπαγήν. ἔχετε τελείως καὶ περὶ τῆς βρώσεως.

[¶6] 10.11. Moses says again, “Eat of every animal that is cloven hoofed and ruminant.” What does he mean? That he who receives food knows him who feeds him, and rests on him and seems to rejoice. Well did he speak with regard to the commandment. What then does he mean? Consort with those who fear the Lord, with those who meditate in their heart on the meaning of the word which they have received, with those who speak of and observe the ordinances of the Lord, with those who know that meditation is a work of gladness, and who ruminate on the word of the Lord. But what does “the cloven hoofed ” mean? That the righteous both walks in this world and looks forward to the holy age. See how well Moses legislated.

> Greek: 10.11. πάλιν λέγει Μωϋσῆς· Φάγεσθε πᾶν διχηλοῦν καὶ μαρυκώμενον. τί λέγει; ὅτι τὴν τροφὴν λαμβάνων οἶδεν τὸν τρέφοντα αὐτὸν καὶ ἐπ’ αὐτῷ ἀναπαυόμενος εὐφραίνεσθαι δοκεῖ. καλῶς εἶπεν βλέπων τὴν ἐντολήν. τί οὖν λέγει; κολλᾶσθε μετὰ τῶν φοβουμένων τὸν κύριον, μετὰ τῶν μελετώντων ὃ ἔλαβον διάσταλμα ῥήματος ἐν τῇ καρδίᾳ, μετὰ τῶν λαλούντων τὰ διδαιώματα κυρίου καὶ τηρούντων, μετὰ τῶν εἰδότων, ὅτι ἡ μελέτη ἐστὶν ἔργον εὐφροσύνης, καὶ ἀναμαρυκωμένων τὸν λόγον κυρίου. τί δὲ τὸ διχηλοῦν; ὅτι ὁ δίκαιος καὶ ἐν τούτῳ τῷ κόσμῳ περιπατεῖ καὶ τὸν ἅγιον αἰῶνα ἐκδέχεται. βλέπετε, πῶς ἐνομοθέτησεν Μωϋσῆς καλῶς.

[¶7] 10.12. But how was it possible for them to understand or comprehend these things? But we having a righteous understanding of them announce the commandments as the Lord wished. For this cause he circumcised our hearing and our hearts that we should comprehend these things.

> Greek: 10.12. ἀλλὰ πόθεν ἐκείνοις ταῦτα νοῆσαι ἢ συνιέναι; ἡμεῖς δὲ δικαίως νοήσαντες τὰς ἐντολὰς λαλοῦμεν, ὡς ἠθέλησεν ὁ κύριος. διὰ τοῦτο περιέτεμεν τὰς ἀκοὰς ἡμῶν καὶ τὰς καρδίας, ἵνα συνιῶμεν ταῦτα.

[¶8] 11.1. But let us enquire if the Lord took pains to foretell the water of baptism and the cross. Concerning the water it has been written with regard to Israel that they will not receive the baptism that brings the remission of sins, but will build for themselves.

> Greek: 11.1. Ζητήσωμεν δέ, εἰ ἐμέλησεν τῷ κυρίῳ προφανερῶσαι περὶ τοῦ ὕδατος καὶ περὶ τοῦ σταυροῦ. περὶ μὲν τοῦ ὕδατος γέγραπται ἐπὶ τὸν Ἰσραήλ, πῶς τὸ βάπτισμα τὸ φέρον ἄφεσιν ἁμαρτιῶν οὐ μὴ προσδέξονται, ἀλλ’ ἑαυτοῖς οἰκοδομήσουσιν.

[¶9] 11.2. For the Prophet says, “Be astonished O heaven, and let the earth tremble the more at this, that this people hath committed two evils: they have deserted me, the spring of life, and they have dug for themselves a cistern of death.”

> Greek: 11.2. λέγει γὰρ ὁ προφήτης· Ἔκστηθι οὐρανέ, καὶ ἐπὶ τούτῳ πλεῖον φριξάτω ἡ γῆ, ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαὸς οὗτος· ἐμὲ ἐγκατέλιπον, πηγὴν ζωῆς, καὶ ἑαυτοῖς ὤρυξαν βόθρον θανάτου.

[¶10] 11.3. “Is my holy mountain Sinai a desert rock? For ye shall be as the fledgling birds, fluttering about when they are taken away from the nest.”

> Greek: 11.3. Μὴ πέτρα ἔρημός ἐστιν τὸ ὄρος τὸ ἅγιόν μου Σινᾶ; ἔσεσθε γὰρ ὡς πετεινοῦ νοσσοὶ ἀνιπτάμενοι νοσσιᾶς ἀφῃρημένοι.

[¶11] 11.4. And again the Prophet says, “I will go before you and I will make mountains level, and I will break gates of brass, and I will shatter bars of iron, and I will give thee treasures of darkness, secret, invisible, that they may know that I am the Lord God.”

> Greek: 11.4. καὶ πάλιν λέγει ὁ προφήτης· Ἐγὼ πορεύσομαι ἔμπροσθέν σου καὶ ὄρη ὁμαλιῶ καὶ πύλας χαλκᾶς συντρίψω καὶ μοχλοὺς σιδηροῦς συγκλάσω, καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους, ἵνα γνῶσιν ὅτι ἐγὼ κύριος ὁ θεός.

[¶12] 11.5. And, “Thou shalt dwell in a lofty cave of a strong rock.” And, “His water is sure, ye shall see the King in his glory, and your soul shall meditate on the fear of the Lord.”

> Greek: 11.5. καί· Κατοικήσεις ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς. καί· τὸ ὕδωρ αὐτοῦ πιστόν· βασιλέα μετὰ δόξης ὄψεσθε, καὶ ἡ ψυχὴ ὑμῶν μελετήσει φόβον κυρίου καὶ πάλιν ἐν ἄλλῳ προφήτῃ λέγει·

[¶13] 11.6. And again he says in another Prophet, “And he who does these things shall be as the tree, which is planted at the partings of the waters, which shall give its fruit in its season, and its leaf shall not fade, and all things, whatsoever he doeth, shall prosper.”

> Greek: 11.6. Καὶ ἔσται ὁ ταῦτα ποιῶν ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορυήσεται, καὶ πάντα, ὅσα ἂν ποιῇ, κατευοδωθήσεται.

[¶14] 11.7. “It is not so with the wicked, it is not so; but they are even as the chaif which the wind driveth away from the face of the earth. Therefore the wicked shall not rise up in judgment, nor sinners in the counsel of the righteous, for the Lord knoweth the way of the righteous, and the way of the ungodly shall perish.”

> Greek: 11.7. οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως, ἀλλ’ ἢ ὡς ὁ χνοῦς, ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς. διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων, ὅτι γινώσκει κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται.

[¶15] 11.8. Mark how he described the water and the cross together. For he means this: blessed are those who hoped on the cross, and descended into the water. For he speaks of their reward “in his season”; at that time, he says, I will repay. But now when he says, “Their leaves shall not fade,” he means that every word which shall come forth from your mouth in faith and love, shall be for conversion and hope for many.

> Greek: 11.8. αἰσθάνεσθε, πῶς τὸ ὕδωρ καὶ τὸν σταυρὸν ἐπὶ τὸ αὐτὸ ὥρισεν. τοῦτο γὰρ λέγει· μακάριοι, οἲ ἐπὶ τὸν σταυρὸν ἐλπίσαντες κατέβησαν εἰς τὸ ὕδωρ, ὅτι τὸν μὲν μισθὸν λέγει ἐν καιρῷ αὐτοῦ· τότε, φησίν, ἀποδώσω. νῦν δὲ ὅ λέγει· τὰ φύλλα οὐκ ἀπορυήσεται, τοῦτο λέγει· ὅτι πᾶν ῥῆμα, ὃ ἐὰν ἐξελεύσεται ἐξ ὑμῶν διὰ τοῦ στόματος ὑμῶν ἐν πίστει καὶ ἀγάπῃ, ἔσται εἰς ἐπιστροφὴν καὶ ἐλπίδα πολλοῖς.

[¶16] 11.9. And again another Prophet says, “And the land of Jacob was praised above every land.” He means to say that he is glorifying the vessel of his Spirit.

> Greek: 11.9. καὶ πάλιν ἕτερος προφήτης λέγει. Καὶ ἦν ἡ γῆ τοῦ Ἰακὼβ ἐπαινουμένη παρὰ πᾶσαν τὴν γῆν. τοῦτο λέγει· τὸ σκεῦος τοῦ πνεύματος αὐτοῦ δοξάζει.

[¶17] 11.10. What does he say next? “And there was a river flowing on the right hand, and beautiful trees grew out of it, and whosoever shall eat of them shall live for ever.”

> Greek: 11.10. εἶτα τί λέγει; Καὶ ἦν ποταμὸς ἕλκων ἐκ δεξιῶν, καὶ ἀνέβαινεν ἐξ αὐτοῦ δένδρα ὡραῖα· καὶ ὃς ἂν φάγῃ ἐξ αὐτῶν, ζήσεται εἰς τὸν αἰῶνα.

[¶18] 11.11. He means to say that we go down into the water full of sins and foulness, and we come up bearing the fruit of fear in our hearts, and having hope on Jesus in the Spirit. “And whosoever shall eat of them shall live for ever.” He means that whosoever hears and believes these things spoken shall live for ever.

> Greek: 11.11. τοῦτο λέγει ὅτι ἡμεῖς μὲν καταβαίνομεν εἰς τὸ ὕδωρ γέμοντες ἁμαρτιῶν καὶ ῥύπου, καὶ ἀναβαίνομεν καρποφοροῦντες ἐν τῇ καρδίᾳ τὸν φόβον καὶ τὴν ἐλπίδα εἰς τὸν Ἰησοῦν ἐν τῷ πνεύματι ἔχοντες. Καὶ ὃς ἂν φάγῃ ἀπὸ τούτων, ζήσεται εἰς τὸν αἰῶνα, τοῦτο λέγει· ὃς ἄν, φησίν, ἀκούσῃ τούτων λαλουμένων καὶ πιστεύσῃ, ζήσεται εἰς τὸν αἰῶνα.

[¶19] 12.1. Similarly, again, he describes the cross in another Prophet, who says, “And when shall all these things be accomplished? saith the Lord. When the tree shall fall and rise, and when blood shall flow from the tree.” Here again you have a reference to the cross, and to him who should be crucified.

> Greek: 12.1. Ὁμοίως πάλιν περὶ τοῦ σταυροῦ ὁρίζει ἐν ἄλλῳ προφήτῃ λέγοντι· Καὶ πότε ταῦτα συντελεσθήσεται; λέγει κύριος· ὅταν ξύλον κλιθῇ καὶ ἀναστῇ, καὶ ὅταν ἐκ ξύλου αἷμα στάξῃ. ἔχεις πάλιν περὶ τοῦ σταυροῦ καὶ τοῦ σταυροῦσθαι μέλλοντος.

[¶20] 12.2. And he says again to Moses, when Israel was Avarred upon by strangers, and in order to remind those who were w arred upon that they wrere delivered unto death by reason of their sins—the Spirit speaks to the heart of Moses to make a representation of the cross, and of him who should suffer, because, he says, unless they put their trust in him, they shall suffer wTar for ever. Moses therefore placed one shield upon another in the midst of the fight, and standing there raised above them all kept stretching out his hands, and so Israel again began to be victorious: then, whenever he let them drop they began to perish.

> Greek: 12.2. λέγει δὲ πάλιν τῷ Μωῡσῇ, πολεμουμένου τοῦ Ἰσραὴλ ὑπὸ τῶν ἀλλοφύλων, καὶ ἵνα ὑπομνήσῃ αὐτοὺς πολεμουμένους, ὅτι διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθησαν εἰς θάνατον· λέγει εἰς τὴν καρδίαν Μωϋσέως τὸ πνεῦμα, ἵνα ποιήσῃ τύπον σταυροῦ καὶ τοῦ μέλλοντος πάσχειν, ὅτι, ἐὰν μή, φησίν, ἐλπίσωσιν ἐπ’ αὐτῷ, εἰς τὸν αἰῶνα πολεμηθήσονται. τίθησιν οὖν Μωϋσῆς ἓν ἐφ’ ἓν ὅπλον ἐν μέσῳ τῆς πυγμῆς, καὶ ὑψηλότερος σταθεὶς πάντων ἐξέτεινεν τὰς χεῖρας, καὶ οὕτως πάλιν ἐνίκα ὁ Ἰσραήλ. εἶτα, ὁπόταν καθεῖλεν, ἐθανατοῦντο.

[¶21] 12.3. Why? That they may know that they cannot be saved if they do not hope on him.

> Greek: 12.3. πρὸς τί; ἵνα γνῶσιν ὅτι οὐ δύνανται σωθῆναι, ἑὰν μὴ ἐπ’ αὐτῷ ἐλπίσωσιν.

[¶22] 12.4. And again he says in another Prophet, “I stretched out my hands the whole day to a disobedient people and one that refuses my righteous way.”

> Greek: 12.4. καὶ πάλιν ἐν ἑτέρῳ προφήτῃ λέγει· Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθῆ καὶ ἀντιλέγοντα ὁδῷ δικαίᾳ μου.

[¶23] 12.5. Again Moses makes a representation of Jesus, showing that he must suffer, and shall himself give life, though they will believe that he has been put to death, by the sign given when Israel was falling (for the Lord made every serpent bite them, and they were perishing, for the fall took place in Eve through the serpent), in order to convince them that they will be delivered over to the affliction of death because of their transgression.

> Greek: 12.5. πάλιν Μωϋσῆς ποιεῖ τύπον τοῦ Ἰησοῦ, ὅτι δεῖ αὐτὸν παθεῖν, καὶ αὐτὸς ζωοποιήσει, ὃν δόξουσιν ἀπολωλεκέναι, ἐν σημείῳ πίπτοντος τοῦ Ἰσραήλ, ʽἐποίησεν γὰρ κύριος πάντα ὄφιν δάκνειν αὐτούς, καὶ ἀπέθνησκον ἐπειδὴ ἡ παράβασις διὰ τοῦ ὄφεως ἐν Εὔᾳ ἐγένετὀ. ἵνα ἐλέγξῃ αὐτούς. ὅτι διὰ τὴν παράβασιν αὐτῶν εἰς θλῖψιν θανάτου παραδοθήσονται.

[¶24] 12.6. Moreover, though Moses commanded them:—“You shall have neither graven nor molten image for your God,” yet he makes one himself to show a type of Jesus. Moses therefore makes a graven serpent, and places it in honour and calls the people by a proclamation.

> Greek: 12.6. πέρας γέ τοι αὐτὸς Μωϋσῆς ἐντειλάμενος· Οὐκ ἔσται ὑμῖν οὔτε χωνευτὸν οὔτε γλυπτὸν εἰς θεὸν ὑμῖν. αὐτὸς ποιεῖ, ἵνα τύπον τοῦ Ἰησοῦ δείξῃ. ποιεῖ οὖν Μωϋσῆς χαλκοῦν ὄφιν καὶ τίθησιν ἐνδόξως καὶ κηρύγματι καλεῖ τὸν λαόν.

[¶25] 12.7. So they came together and besought Moses that he would offer prayer on their behalf for their healing. But Moses said to them, “Whenever one of you,” he said, “be bitten, let him come to the serpent that is placed upon the tree, and let him hope, in faith that it though dead is able to give life, and he shall straightway be saved.” And they did so. In this also you have again the glory of Jesus, for all things are in him and for him.

> Greek: 12.7. ἐλθόντες οὖν ἐπὶ τὸ αὐτὸ ἐδέοντο Μωῦσέως, ἵνα περὶ αὐτῶν ἀνενέγκῃ δέησιν περὶ τῆς ἰάσεως αὐτῶν. εἶπεν δὲ πρὸς αὐτοὺς Μωϋσῆς· Ὅταν, φησίν. δηχθῇ τις ὑμῶν, ἐλθέτω ἐπὶ τὸν ὄφιν τὸν ἐπὶ τοῦ ξύλου ἐπικείμενον καὶ ἐλπισάτω πιστεύσας, ὅτι αὐτὸς ὢν νεκρὸς δύναται ζωοποιῆσαι, καὶ παραχρῆμα σωθήσεται. καὶ οὕτως ἐποίουν. ἔχεις πάλιν καὶ ἐν τούτοις τὴν δόξαν τοῦ Ἰησοῦ, ὅτι ἐν αὐτῷ πάντα καὶ εἰς αὐτόν.

[¶26] 12.8. Again, why does Moses say to Jesus, the son of Naue, when he gives him, prophet as he is, this name, that the whole people should listen to him alone? Because the Father was revealing everything concerning his Son Jesus.

> Greek: 12.8. τί λέγει πάλιν Μωϋσῆς Ἰησοῦ, υἱῷ Ναυή, ἐπιθεὶς αὐτῷ τοῦτο τὸ ὄνομα, ὄντι προφήτῃ, ἵνα μόνον ἀκούσῃ πᾶς ὁ λαός; ὅτι πάντα ὁ πατὴρ φανεροῖ περὶ τοῦ υἱοῦ Ἰησοῦ.

[¶27] 12.9. Moses therefore says to Jesus the son of Naue, after giving him this name, when he sent him to spy out the land, “Take a book in thy hands and write what the Lord saith, that the Son of God shall in the last day tear up by the roots the whole house of Amalek.”

> Greek: 12.9. λέγει οὖν Μωϋσῆς Ἰησοῦ, υἱῷ Ναυή, ἐπιθεὶς τοῦτο τὸ ὄνομα, ὁπότε ἔπεμψεν αὐτὸν κατάσκοπον τῆς γῆς· Λάβε βιβλίον εἰς τὰς χεῖράς σου καὶ γράψον, ἃ λέγει κύριος, ὅτι ἐκκόψει ἐκ ῥιζῶν τὸν οἶκον πάντα τοῦ Ἀμαλὴκ ὁ υἱὸς τοῦ θεοῦ ἐπ’ ἐσχάτων τῶν ἡμερῶν.

[¶28] 12.10. See again Jesus, not as son of man, but as Son of God, but manifested in a type in the flesh. Since therefore they are going to say that the Christ is David’s son, David himself prophesies, fearing and understanding the error of the sinners, “The Lord said to my Lord sit thou on my right hand until I make thy enemies thy footstool.”

> Greek: 12.10. ἴδε πάλιν Ἰησοῦς, οὐχὶ υἱὸς ἀνθρώπου, ἀλλὰ υἱὸς τοῦ θεοῦ, τύπῳ δὲ ἐν σαρκὶ φανερωθείς. ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν· Εἷπεν κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.

[¶29] 12.11. And again Isaiah speaks thus, “The Lord said to Christ my Lord, whose right hand I held, that the nations should obey before him, and I will shatter the strength of Kings.” See how “David calls him Lord” and does not say Son.

> Greek: 12.11. καὶ πάλιν λέγει οὕτως Ἡσαΐας· Εἷπεν κύριος τῷ Χριστῷ μου κυρίῳ. οὗ ἐκράτησα τῆς δεξιᾶς αὐτοῦ, ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ ἰσχὺν βασιλέων διαρρήξω. ἴδε, πῶς Δαυεὶδ λέγει αὐτὸν κύριον. καὶ υἱὸν οὐ λέγει.

[¶30] 13.1. Now let us see whether this people or the former people is the heir, and whether the covenant is for us or for them.

> Greek: 13.1. Ἴδωμεν δὲ εἰ οὗτος ὁ λαὸς κληρονομεῖ ἡ ὁ πρῶτος, καὶ εἰ ἡ διαθήκη εἰς ἡμᾶς ἢ εἰς ἐκείνους.

[¶31] 13.2. Hear then what the Scripture says concerning the people: “And Isaac prayed concerning Rebecca his wife, because she was barren, and she conceived. Then Rebecca went forth to enquire of the Lord and the Lord said to her: two nations are in thy womb, and two peoples in thy belly, and one people shall overcome a people,, and the greater shall serve the less.”

> Greek: 13.2. ἀκούσατε οὖν περὶ τοῦ λαοῦ τί λέγει ἡ γραφή· Ἐδεῖτο δὲ Ἰσαὰκ περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν· καὶ συνέλαβεν. εἶτα ἐξῆλθεν Ῥεβέκκα πυθέσθαι παρὰ κυρίου, καὶ εἶπεν κύριος πρὸς αὐτήν· Δύο ἔθνη ἐν τῇ γαστρί σου καὶ δύο λαοὶ ἐν τῇ κοιλίᾳ σου, καὶ ὑπερέξει λαὸς λαοῦ καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι.

[¶32] 13.3. You ought to understand who is Isaac and who is Rebecca, and of whom he has shown that this people is greater than that people.

> Greek: 13.3. αἰσθάνεσθαι ὀφείλετε, τίς ὁ Ἰσαὰκ καὶ τίς ἡ Ῥεβέκκα. καὶ ἐπὶ τίνων δέδειχεν, ὅτι μείζων ὁ λαὸς οὗτος ἢ ἐκεῖνος.

[¶33] 13.4. And in another prophecy Jacob speaks more plainly to Joseph his son, saying, “Behold the Lord hath not deprived me of thy presence; bring me thy sons, that I may bless them.”

> Greek: 13.4. καὶ ἐν ἄλλῃ προφητείᾳ λέγει φανερώτερον ὁ Ἰακὼβ πρὸς Ἰωσὴφ τὸν υἱὸν αὐτοῦ, λέγων· Ἰδού, οὐκ ἐστέρησέν με κύριος τοῦ προσώπου σου· προσάγαγέ μοι τοὺς υἱούς σου, ἵνα εὐλογήσω αὐτούς.

[¶34] 13.5. And he brought Ephraim and Manasses, and wished that Manasses should be blessed, because he was the elder; for Joseph brought him to the right hand of his father Jacob. But Jacob saw in the spirit a type of the people of the future. And what does he say? “And Jacob crossed his hands, and placed his right hand on the head of Ephraim, the second and younger son, and blessed him; and Joseph said to Jacob, Change thy right hand on to the head of Manasses, for he is my first-born son. And Jacob said to Joseph, I know it, my child, I know it; but the greater shall serve the less, and this one shall indeed be blessed.”

> Greek: 13.5. καὶ προσήγαγεν Ἐφραὶμ καὶ Μανασσῆ, τὸν Μανασσῆ θέλων ἵνα εὐλογηθῇ, ὅτι πρεσβύτερος ἦν· ὁ γὰρ Ἰωσὴφ προσήγαγεν εἰς τὴν δεξιὰν χεῖρα τοῦ πατρὸς Ἰακώβ. εἶδεν δὲ Ἰακὼβ τύπον τῷ πνεύματι τοῦ λαοῦ τοῦ μεταξύ· καὶ τί λέγει; Καὶ ἐποίησεν Ἰακὼβ ἐναλλὰξ τὰς χεῖρας αὐτοῦ καὶ ἐπέθηκεν τὴν δεξιὰν ἐπὶ τὴν κεφαλὴν Ἐφραίμ, τοῦ δευτέρου καὶ νεωτέρου, καὶ εὐλόγησεν αὐτόν. καὶ εἶπεν Ἰωσὴφ πρὸς Ἰακώβ· Μετάθες σου τὴν δεξιὰν ἐπὶ τὴν κεφαλὴν Μανασσῆ, ὅτι πρωτότοκός μου υἱός ἐστιν. καὶ εἶπεν Ἰακὼβ πρὸς Ἰωσήφ· Οἰδα, τέκνον, οἶδα· ἀλλ’ ὁ μείζων δουλεύσει τῷ ἐλάσσονι, καὶ οὗτος δὲ εὐλογηθήσεται.

[¶35] 13.6. See who it is of whom he ordained that this people is the first and heir of the covenant.

> Greek: 13.6. βλέπετε, ἐπὶ τίνων τέθεικεν, τὸν λαὸν τοῦτον εἶναι πρῶτον καὶ τῆς διαθήκης κληρονόμον.

[¶36] 13.7. If then besides this he remembered it also in the case of Abraham, we reach the perfection of our knowledge. What then does he say to Abraham, when he alone was faithful, and it was counted him for righteousness? “Behold I have made thee, Abraham, the father of the Gentiles who believe in God in uncircumcision.”

> Greek: 13.7. εἰ οὖν ἔτι καὶ διὰ τοῦ Ἀβραὰμ ἐμνήσθη, ἀπέχομεν τὸ τέλειον τῆς γνώσεως ἡμῶν. τί οὖν λέγει τῷ Ἀβραάμ, ὅτε μόνος πιστεύσας ἐτέθη εἰς δικαιοσύνην; Ἰδού, τέθεικά σε, Ἀβραάμ, πατέρα ἐθνῶν τῶν πιστευόντων δι’ ἀκροβυστίας τῷ θεῷ.

[¶37] 14.1. So it is. But let us see whether the covenant which he sware to the fathers to give to the people—whether he has given it. He has given it. But they were not worthy to receive it because of their sins.

> Greek: 14.1. Ναί. ἀλλὰ ἴδωμεν, εἰ ἡ διαθήκη, ἣν ὤμοσεν τοῖς πατράσιν δοῦναι τῷ λαῷ, εἰ δέδωκεν. δέδωκεν· αὐτοὶ δὲ οὐκ ἐγένοντο ἄξιοι λαβεῖν διὰ τὰς ἁμαρτίας αὐτῶν.

[¶38] 14.2. For the Prophet says, “And Moses was fasting on Mount Sinai, to receive the covenant of the Lord for the people, forty days and forty nights. And Moses received from the Lord the two tables, written by the finger of the hand of the Lord in the Spirit ”; and Moses took them, and carried them down to give them to the people.

> Greek: 14.2. λέγει γὰρ ὁ προφήτης· Καὶ ἦν Μωϋσῆς νηστεύων ἐν ὄρει Σινᾶ, τοῦ λαβεῖν τὴν διαθήκην κυρίου πρὸς τὸν λαόν, ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα. καὶ ἔλαβεν Μωϋσῆς παρὰ κυρίου τὰς δύο πλάκας τὰς γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς κυρίου ἐν πνεύματι· καὶ λαβὼν Μωϋσῆς κατέφερεν πρὸς τὸν λαὸν δοῦναι.

[¶39] 14.3. And the Lord said to Moses, “Moses, Moses, go down quickly, for thy people whom thou didst bring out of the land of Egypt have broken the Law. And Moses perceived that they had made themselves again molten images, and he cast them out of his hands, and the tables of the covenant of the Lord were broken.”

> Greek: 14.3. καὶ εἶπεν κύριος πρὸς Μωϋσῆν. Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ὁ λαός σου, ὃν ἐξήγαγες ἐκ γῆς Αἰγύπτου. ἠνόμησεν. καὶ συνῆκεν Μωϋσῆς, ὅτι ἐποίησαν ἑαυτοῖς πάλιν χωνεύματα, καὶ ἔρριψεν ἐκ τῶν χειρῶν, καὶ συνετρίβησαν αἱ πλάκες τῆς διαθήκης κυρίου.

[¶40] 14.4. Moses received it, but they were not worthy. But learn how we received it. Moses received it when he was a servant, but the Lord himself gave it to us, as the people of the in-heritance, by suffering for our sakes.

> Greek: 14.4. Μωϋσῆς μὲν ἔλαβεν, αὐτοὶ δὲ οὐκ ἐγένοντο ἄξιοι. πῶς δὲ ἡμεῖς ἐλάβομεν, μάθετε. Μωϋσῆς θεράπων ὢν ἔλαβεν, αὐτὸς δὲ κύριος ἡμῖν ἔδωκεν εἰς λαὸν κληρονομίας, δι’ ἡμᾶς ὑπομείνας.

[¶41] 14.5. And it was made manifest both that the tale of their sins should be completed in their sins, and that we through Jesus, the Lord who inherits the covenant, should receive it, for he was prepared for this purpose, that when he appeared he might redeem from darkness our hearts which were already paid over to death, and given over to the iniquity of error, and by his word might make a covenant with us.

> Greek: 14.5. ἐφανερώθη δέ. ἵνα κἀκεῖνοι τελειωθῶσιν τοῖς ἁμαρτήμασιν, καὶ ἡμεῖς διὰ τοῦ κληρονομοῦντος διαθήκην κυρίου Ἰησοῦ λάβωμεν, ὃς εἰς τοῦτο ἡτοιμάσθη, ἵνα αὐτὸς φανείς, τὰς ἤδη δεδαπανημένας ἡμῶν καρδίας τῷ θανάτῳ καὶ παραδεδομένας τῇ τῆς πλάνης ἀνομίᾳ λυτρωσάμενος ἐκ τοῦ σκότους, διάθηται ἐν ἡμῖν διαθήκην λόγῳ.

[¶42] 14.6. For it is written that the Father enjoins on him that he should redeem us from darkness and prepare a holy people for himself.

> Greek: 14.6. γέγραπται γάρ, πῶς αὐτῷ ὁ πατὴρ ἐντέλλεται, λυτρωσάμενον ἡμᾶς ἐκ τοῦ σκότους ἑτοιμάσαι ἑαυτῷ λαὸν ἅγιον.

[¶43] 14.7. The Prophet therefore says, “I the Lord thy God did call thee in righteousness, and I will hold thy hands, and I will give thee strength, and I have given thee for a covenant of the people, for a light to the Gentiles, to open the eyes of the blind, and to bring forth from their fetters those that are bound and those that sit in darkness out of the prison house.” We know then whence we have been redeemed.

> Greek: 14.7. λέγει οὖν ὁ προφήτης· Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς καθημένους ἐν σκότει. γινώσκομεν οὖν, πόθεν ἐλυτρώθημεν.

[¶44] 14.8. Again the Prophet says, “Lo, I have made thee a light for the Gentiles, to be for salvation unto the ends of the earth, thus saith the Lord the God who did redeem thee.”

> Greek: 14.8. πάλιν ὁ προφήτης λέγει· Ἰδού, τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς, οὕτως λέγει κύριος ὁ λυτρωσάμενός σε θεός.

[¶45] 14.9. And again the Prophet saith, “The Spirit of the Lord is upon me, because he anointed me to preach the Gospel of grace to the humble, he sent me to heal the brokenhearted, to proclaim delivery to the captives, and sight to the blind, to announce a year acceptable to the Lord, and a day of recompense, to comfort all who mourn.”

> Greek: 14.9. καὶ πάλιν ὁ προφήτης λέγει· Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως, παρακαλέσαι πάντας τοὺς πενθοῦντας.

[¶46] 15.1. Furthermore it was written concerning the Sabbath in the ten words which he spake on Mount Sinai face to face to Moses. “Sanctify also the Sabbath of the Lord with pure hands and a pure heart.”

> Greek: 15.1. Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον· Καὶ ἁγιάσατε τὸ σάββατον κυρίου χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ.

[¶47] 15.2. And in another place he says, “If my sons keep the Sabbath, then will I bestow my mercy upon them.”

> Greek: 15.2. καὶ ἐν ἑτέρῳ λέγει· Ἐὰν φυλάξωσιν οἱ υἱοί μου τὸ σάββατον, τότε ἐπιθήσω τὸ ἔλεός μου ἐπ’ αὐτούς.

[¶48] 15.3. He speaks of the Sabbath at the beginning of the Creation, “And God made in six days the works of his hands and on the seventh day he made an end, and rested in it and sanctified it.”

> Greek: 15.3. τὸ σάββατον λέγει ἐν ἀρχῇ τῆς κτίσεως· Καὶ ἐποίησεν ὁ θεὸς ἐν ἓξ ἡμέραις τὰ ἔργα τῶν χειρῶν αὐτοῦ, καὶ συνετέλεσεν ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ καὶ κατέπαυσεν ἐν αὐτῇ καὶ ἡγίασεν αὐτήν.

[¶49] 15.4. Notice, children, what is the meaning of “He made an end in six days ”? He means this: that the Lord will make an end of everything in six thousand years, for a day with him means a thousand years. And he himself is my witness when he says, “Lo, the day of the Lord shall be as a thousand years.” So then, children, in six days, that is in six thousand years, everything will be completed.

> Greek: 15.4. προσέχετε, τέκνα, τί λέγει τὸ συνετέλεσεν ἐν ἓξ ἡμέραις. τοῦτο λέγει, ὅτι ἐν ἑξακισχιλίοις ἔτεσιν συντελέσει κύριος τὰ σύμπαντα· ἡ γὰρ ἡμέρα παρ’ αὐτῷ σημαίνει χίλια ἔτη. αὐτὸς δέ μοι μαρτυρεῖ λέγων· Ἰδού, ἡμέρα κυρίου ἔσται ὡς χίλια ἔτη. οὐκοῦν, τέκνα, ἐν ἓξ ἡμέραις, ἐν τοῖς ἑξακισχιλίοις ἔτεσιν συντελεσθήσεται τὰ σύμπαντα.

[¶50] 15.5. “And he rested on the seventh day.” This means, when his Son comes he will destroy the time of the wicked one, and will judge the godless, and will change the sun and the moon and the stars, and then he will truly rest on the seventh day.

> Greek: 15.5. Καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ. τοῦτο λέγει· ὅταν ἐλθὼν ὁ υἱὸς αὐτοῦ καταργήσει τὸν καιρὸν τοῦ ἀνόμου καὶ κρινεῖ τοὺς ἀσεβεῖς καὶ ἀλλάξει τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας, τότε καλῶς καταπαύσεται ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ.

[¶51] 15.6. Furthermore he says, “Thou shalt sanctify it with clean hands and a pure heart.” If, then, anyone has at present the power to keep holy the day which God made holy, by being pure in heart, we are altogether deceived.

> Greek: 15.6. πέρας γέ τοι λέγει· Ἁγιάσεις αὐτὴν χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ. εἰ οὖν ἣν ὁ θεὸς ἡμέραν ἡγίασεν νῦν τις δύναται ἁγιάσαι καθαρὸς ὢν τῇ καρδίᾳ, ἐν πᾶσιν πεπλανήμεθα.

[¶52] 15.7. See that we shall indeed keep it holy at that time, when we enjoy true rest, when we shall be able to do so because we have been made righteous ourselves and have received the promise, when there is no more sin, but all things have been made new by the Lord: then we shall be able to keep it holy because we ourselves have first been made holy.

> Greek: 15.7. ἴδε ὅτι ἄρα τότε καλῶς καταπαυόμενοι ἁγιάσομεν αὐτήν, ὅτε δυνησόμεθα αὐτοὶ δικαιωθέντες καὶ ἀπολαβόντες τὴν ἐπαγγελίαν, μηκέτι οὔσης τῆς ἀνομίας, καινῶν δὲ γεγονότων πάντων ὑπὸ κυρίου· τότε δυνησόμεθα αὐτὴν ἁγιάσαι, αὐτοὶ ἁγιασθέντες πρῶτον.

[¶53] 15.8. Furthermore he says to them, “Your new moons and the sabbaths I cannot away with.” Do you see what he means? The present sabbaths are not acceptable to me, but that which I have made, in which I will give rest to all things and make the beginning of an eighth day, that is the beginning of another world.

> Greek: 15.8. πέρας γέ τοι λέγει αὐτοῖς· Τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι. ὁρᾶτε, πῶς λέγει; οὐ τὰ νῦν σάββατα ἐμοὶ δεκτά, ἀλλὰ ὃ πεποίηκα, ἐν ᾧ καταπαύσας τὰ πάντα ἀρχὴν ἡμέρας ὀγδόης ποιήσω, ὅ ἐστιν ἄλλου κόσμου ἀρχήν.

[¶54] 15.9. Wherefore we also celebrate with gladness the eighth day in which Jesus also rose from the dead, and was made manifest, and ascended into Heaven.

> Greek: 15.9. διὸ καὶ ἄγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην, ἐν ᾗ καὶ ὁ Ἰησοῦς ἀνέστη ἐκ νεκρῶν καὶ φανερωθεὶς ἀνέβη εἰς οὐρανούς.

[¶55] 16.1. I will also speak with you concerning the Temple, and show how the wretched men erred by putting their hope on the building, and not on the God who made them, and is the true house of God.

> Greek: 16.1. Ἔτι δὲ καὶ περὶ τοῦ ναοῦ ἐρῶ ὑμῖν, ὡς πλανώμενοι οἱ ταλαίπωροι εἰς τὴν οἰκοδομὴν ἤλπισαν, καὶ οὐκ ἐπὶ τὸν θεὸν αὐτῶν τὸν ποιήσαντα αὐτούς, ὡς ὄντα οἶκον θεοῦ.

[¶56] 16.2. For they consecrated him in the Temple almost like the heathen. But learn how the Lord speaks, in bringing it to naught, “Who has measured the heaven with a span, or the earth with his outstretched hand? Have not I? saith the Lord. Heaven is my throne, and the earth is my footstool, what house will ye build for me, or what is the place of my rest?” You know that their hope was vain.

> Greek: 16.2. σχεδὸν γὰρ ὡς τὰ ἔθνη ἀφιέρωσαν αὐτὸν ἐν τῷ ναῷ. ἀλλὰ πῶς λέγει κύριος καταργῶν αὐτόν, μάθετε· Τίς ἐμέτρησεν τὸν οὐρανὸν σπιθαμῇ ἢ τὴν γῆν δρακί; οὐκ ἐγώ; λέγει κύριος· Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι, ἢ τίς τόπος τῆς καταπαύσεώς μου; ἐγνώκατε, ὅτι ματαία ἡ ἐλπὶς αὐτῶν.

[¶57] 16.3. Furthermore he says again, “Lo, they who destroyed this temple shall themselves build it.”

> Greek: 16.3. πέρας γέ τοι πάλιν λέγει· Ἰδού, οἱ καθελόντες τὸν ναὸν τοῦτον αὐτοὶ αὐτὸν οἰκοδομήσουσιν.

[¶58] 16.4. That is happening now. For owing to the war it was destroyed by the enemy; at present even the servants of the enemy will build it up again.

> Greek: 16.4. γίνεται, διὰ γὰρ τὸ πολεμεῖν αὐτοὺς καθῃρέθη ὑπὸ τῶν ἐχθρῶν· νῦν καὶ αὐτοὶ οἱ τῶν ἐχθρῶν ὑπηρέται ἀνοικοδομήσουσιν αὐτόν.

[¶59] 16.5. Again, it was made manifest that the city and the temple and the people of Israel were to be delivered up. For the Scripture says, “And it shall come to pass in the last days that the Lord shall deliver the sheep of his pasture, and the sheep-fold, and their tower to destruction.” And it took place according to what the Lord said.

> Greek: 16.5. πάλιν ὡς ἔμελλεν ἡ πόλις καὶ ὁ ναὸς καὶ ὁ λαὸς Ἰσραὴλ παραδίδοσθαι, ἐφανερώθη. λέγει γὰρ ἡ γραφή· Καὶ ἔσται ἐπ’ ἐσχάτων τῶν ἡμερῶν, καὶ παραδώσει κύριος τὰ πρόβατα τῆς νομῆς καὶ τὴν μάνδραν καὶ τὸν πύργον αὐτῶν εἰς καταφθοράν. καὶ ἐγένετο καθ’ ἃ ἐλάλησεν κύριος.

[¶60] 16.6. But let us inquire if a temple of God exists. Yes, it exists, where he himself said that he makes and perfects it. For it is written, “And it shall come to pass when the week is ended that a temple of God shall be built gloriously in the name of the Lord.”

> Greek: 16.6. ζητήσωμεν δέ, εἰ ἔστιν ναὸς θεοῦ. ἔστιν, ὅπου αὐτὸς λέγει ποιεῖν καὶ καταρτίζειν. γέγραπται γάρ· Καὶ ἔσται, τῆς ἑβδομάδος συντελουμένης οἰκοδομηθήσεται ναὸς θεοῦ ἐνδόξως ἐπὶ τῷ ὀνόματι κυρίου.

[¶61] 16.7. I find then that a temple exists. Learn then how it will be built in the name of the Lord. Before we believed in God the habitation of our heart was corrupt and Weak, like a temple really built with hands, because it was full of idolatry, and was the house of demons through doing things which were contrary to God.

> Greek: 16.7. εὑρίσκω οὖν, ὅτι ἔστιν ναός. πῶς οὖν οἰκοδομηθήσεται ἐπὶ τῷ ὀνόματι κυρίου, μάθετε. πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ θεῷ ἦν ἡμῶν τὸ κατοικητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ὡς ἀληθῶς οἰκοδομητὸς ναὸς διὰ χειρός, ὅτι ἦν πλήρης μὲν εἰδωλολατρείας καὶ ἦν οἶκος δαιμονίων διὰ τὸ ποιεῖν, ὅσα ἦν ἐναντία τῷ θεῷ, Οἰκοδομηθήσεται δὲ ἐπὶ τῷ ὀνόματι κυρίου.

[¶62] 16.8. “But it shall be built in the name of the Lord.” Now give heed, in order that the temple of the Lord may be built gloriously. Learn in what way. When we received the remission of sins, and put our hope on the Name, we became new, being created again from the beginning; wherefore God truly dwells in us, in the habitation which we are.

> Greek: 16.8. προσέχετε δέ, ἵνα ὁ ναὸς τοῦ κυρίου ἐνδόξως οἰκοδομηθῇ. πῶς, μάθετε. λαβόντες τὴν ἄφεσιν τῶν ἁμαρτιῶν καὶ ἐλπίσαντες ἐπὶ τὸ ὄνομα ἐγενόμεθα καινοί, πάλιν ἐξ ἀρχῆς κτιζόμενοι· διὸ ἐν τῷ κατοικητηρίῳ ἡμῶν ἀληθῶς ὁ θεὸς κατοικεῖ ἐν ἡμῖν.

[¶63] 16.9. How? His word of faith, the calling of his promise, the wisdom of the ordinances, the commands of the teaching, himself prophesying in us, himself dwelling in us, by opening the door of the temple (that is the mouth) to us, giving repentance to us, and thus he leads us, who have been enslaved to death into the incorruptible temple.

> Greek: 16.9. πῶς; ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ τῆς ἐπαγγελίας, ἡ σοφία τῶν δικαιωμάτων, αἱ ἐντολαὶ τῆς διδαχῆς, αὐτὸς ἐν ἡμῖν προφητεύων, αὐτὸς ἐν ἡμῖν κατοικῶν, τοὺς τῷ θανάτῳ δεδουλωμένους ἀνοίγων ἡμῖν τὴν θύραν τοῦ ναοῦ, ὅ ἐστιν στόμα, μετάνοιαν διδοὺς ἡμῖν, εἰσάγει εἰς τὸν ἄφθαρτον ναόν.

[¶64] 16.10. For he who desires to be saved looks not at the man, but at him who dwells and speaks in him, and is amazed at him, for he has never either heard him speak such words with his mouth, nor has he himself ever desired to hear them. This is a spiritual temple being built for the Lord.

> Greek: 16.10. ὁ γὰρ ποθῶν σωθῆναι βλέπει οὐκ εἰς τὸν ἄνθρωπον, ἀλλ’ εἰς τὸν ἐν αὐτῷ κατοικοῦντα καὶ λαλοῦντα, ἐπ’ αὐτῷ ἐκπλησσόμενος, ἐπὶ τῷ μηδέποτε μήτε τοῦ λέγοντος τὰ ῥήματα ἀκηκοέναι ἐκ τοῦ στόματος μήτε αὐτός ποτε ἐπιτεθυμηκέναι ἀκούειν. τοῦτό ἐστιν πνευματικὸς ναὸς οἰκοδομούμενος τῷ κυρίῳ.

[¶65] 17.1. So far as possibility and simplicity allow an explanation to be given to you my soul hopes that none of the things which are necessary for salvation have been omitted, according to my desire.

> Greek: 17.1. Ἐφ’ ὅσον ἦν ἐν δυνατῷ καὶ ἁπλότητι δηλῶσαι ὑμῖν, ἐλπίζει μου ἡ ψυχὴ τῇ ἐπιθυμίᾳ μου μὴ παραλελοιπέναι τι τῶν ἀνηκόντων εἰς σωτηρίαν.

[¶66] 17.2. For if I write to you concerning things present or things to come, you will not understand because they are hid in parables. This then suffices.

> Greek: 17.2. ἐὰν γὰρ περὶ τῶν ἐνεστώτων ἢ μελλόντων γράφω ὑμῖν, οὐ μὴ νοήσητε διὰ τὸ ἐν παραβολαῖς κεῖσθαι. ταῦτα μὲν οὕτως.

[¶67] 18.1. Now let us pass on to another lesson and teaching. There are two Ways of teaching and power, one of Light and one of Darkness. And there is a great difference between the two Ways. For over the one are set light-bringing angels of God, but over the other angels of Satan.

> Greek: 18.1. Μεταβῶμεν δὲ καὶ ἐπὶ ἑτέραν γνῶσιν καὶ διδαχήν. Ὁδοὶ δύο εἰσὶν διδαχῆς καὶ ἐξουσίας, ἥ τε τοῦ φωτὸς καὶ ἡ τοῦ σκότους. διαφορὰ δὲ πολλὴ τῶν δύο ὁδῶν. ἐφ’ ἧς μὲν γάρ εἰσιν τεταγμένοι φωταγωγοὶ ἄγγελοι τοῦ θεοῦ, ἐφ’ ἦς δὲ ἄγγελοι τοῦ σατανᾶ.

[¶68] 18.2. And the one is Lord from eternity and to eternity, and the other is the ruler of the present time of iniquity.

> Greek: 18.2. καὶ ὁ μέν ἐστιν κύριος ἀπὸ αἰώνων καὶ εἰς τοὺς αἰῶνας, ὁ δὲ ἄρχων καιροῦ τοῦ νῦν τῆς ἀνομίας.

[¶69] 19.1. The Way of Light is this: if any man desire to journey to the appointed place, let him be zealous in his works. Therefore the knowledge given to us of this kind that we may walk in it is as follows:— Thou shalt love thy maker, thou shalt fear thy Creator, thou shalt glorify Him who redeemed thee from death, thou shalt be simple in heart, and rich in spirit; thou shalt not join thyself to those who walk in the way of death, thou shalt hate all that is not pleasing to God, thou shalt hate all hypocrisy; thou shalt not desert the commandments of the Lord.

> Greek: 19.1. Ἡ οὖν ὁδὸς τοῦ φωτός ἐστιν αὕτη· ἐάν τις θέλων ὁδὸν ὁδεύειν ἐπὶ τὸν ὡρισμένον τόπον, σπεύσῃ τοῖς ἔργοις αὐτοῦ. ἔστιν οὖν ἡ δοθεῖσα ἡμῖν γνῶσις τοῦ περιπατεῖν ἐν αὐτῇ τοιαύτη. ἀγαπήσεις τὸν ποιήσαντά σε, φοβηθήσῃ τόν σε πλάσαντα, δοξάσεις τόν σε λυτρωσάμενον ἐκ θανάτου· ἔσῃ ἁπλοῦς τῇ καρδίᾳ καὶ πλούσιος τῷ πνεύματι· οὐ κολληθήσῃ μετὰ τῶν πορευομένων ἐν ὁδῷ θανάτου, μισήσεις πᾶν, ὃ οὐκ ἔστιν ἀρεστὸν τῷ θεῷ, μισήσεις πᾶσαν ὑπόκρισιν· οὐ μὴ ἐγκαταλίπῃς ἐντολὰς κυρίου.

[¶70] 19.3. Thou shalt not exalt thyself, but shall be humble-minded in all things; thou shalt not take glory to thyself. Thou shalt form no evil plan against thy neighbour, thou shalt not let thy soul be froward.

> Greek: 19.3. οὐχ ὑψώσεις σεαυτόν, ἔσῃ δὲ ταπεινόφρων κατὰ πάντα· οὐκ ἀρεῖς ἐπὶ σεαυτὸν δόξαν. οὐ λήμψῃ βουλὴν πονηρὰν κατὰ τοῦ πλησίον σου, οὐ δώσεις τῇ ψυχῇ σου θράσος.

[¶71] 19.4. Thou shalt not commit fornification, thou shalt not commit adultery, thou shalt not commit sodomy. Thou shalt not let the word of God depart from thee among the· impurity of any men. Thou shalt not respect persons in the reproving of transgression. Thou shalt be meek, thou shalt be quiet, thou shalt fear the words which thou hast heard. Thou shalt not bear malice against thy brother.

> Greek: 19.4. οὐ πορνεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις. οὐ μή σου ὁ λόγος τοῦ θεοῦ ἐξέλθῃ ἐν ἀκαθαρσίᾳ τινῶν. οὐ λήμψῃ πρόσωπον ἐλέγξαι τινὰ ἐπὶ παραπτώματι. ἔσῃ πραΰς, ἔσῃ ἡσύχιος, ἔσῃ τρέμων τοὺς λόγους οὓς ἤκουσας. οὐ μνησικακήσεις τῷ ἀδελφῷ σου.

[¶72] 19.5. Thou shalt not be in two minds whether it shall be or not. “Thou shalt not take the name of the Lord in vain.” Thou shalt love thy neighbour more than thy own life. Thou shalt not procure abortion, thou shalt not commit infanticide. Thou shalt not withhold thy hand from thy son or from thy daughter, but shalt teach them the fear of God from their youth up.

> Greek: 19.5. οὐ μὴ διψυχήσῃς, πότερον ἔσται ἢ οὔ. οὐ μὴ λάβῃς ἐπὶ ματαίῳ τὸ ὄνομα κυρίου. ἀγαπήσεις τὸν πλησίον σου ὑπὲρ τὴν ψυχήν σου. οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ πάλιν γεννηθὲν ἀποκτενεῖς. οὐ μὴ ἄρῃς τὴν χεῖρά σου ἀπὸ τοῦ υἱοῦ σου ἡ ἀπὸ τῆς θυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδάξεις φόβου θεοῦ.

[¶73] 19.6. Thou shalt not covet thy neighbour’s goods, thou shalt not be avaricious. Thou shalt not be joined in soul with the haughty but shalt converse with humble and righteous men. Thou shalt receive the trials that befall thee as good, knowing that nothing happens without God.

> Greek: 19.6. οὐ μὴ γένῃ ἐπιθυμῶν τὰ τοῦ πλησίον σου, οὐ μὴ γένῃ πλεονέκτης. οὐδὲ κολληθήσῃ ἐκ ψυχῆς σου μετὰ ὑψηλῶν, ἀλλὰ μετὰ ταπεινῶν καὶ δικαίων ἀναστραφήσῃ. τὰ συμβαίνοντά σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξῃ, εἰδώς, ὅτι ἄνευ θεοῦ οὐδὲν γίνεται.

[¶74] 19.7. Thou shalt not be double-minded or talkative. Thou shalt obey thy masters as a type of God in modesty and fear; thou shalt not command in bitterness thy slave or handmaid who hope on the same God, lest they cease to fear the God who is over you both; for he came not to call men with respect of persons, but those whom the Spirit prepared.

> Greek: 19.7. οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ· οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν· ὅτι οὐκ ἦλθεν κατὰ πρόσωπον καλέσαι, ἀλλ’ ἐφ’ οὓς τὸ πνεῦμα ἡτοίμασεν.

[¶75] 19.8. Thou shalt share all things with thy neighbour and shall not say that they are thy own property; for if you are sharers in that which is incorruptible, how much more in that which is corruptible? Thou shalt not be forward to speak, for the mouth is a snare of death. So far as thou canst, thou shalt keep thy soul pure.

> Greek: 19.8. κοινωνήσεις ἐν πᾶσιν τῷ πλησίον σου καὶ οὐκ ἐρεῖς ἴδια εἶναι· εἰ γὰρ ἐν τῷ ἀφθάρτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς φθαρτοῖς; οὐκ ἔσῃ πρόγλωσσος· παγὶς γὰρ τὸ στόμα θανάτου. ὅσον δύνασαι, ὑπὲρ τῆς ψυχῆς σου ἁγνεύσεις.

[¶76] 19.9. Be not one who stretches out the hands to take, and shuts them when it comes to giving. Thou shalt love “as the apple of thine eye ” all who speak to thee the word of the Lord.

> Greek: 19.9. μὴ γίνου πρὸς μὲν τὸ λαβεῖν ἐκτείνων τὰς χεῖρας, πρὸς δὲ τὸ δοῦναι συσπῶν. ἀγαπήσεις ὡς κόρην τοῦ ὀφθαλμοῦ σου πάντα τὸν λαλοῦντά σοι τὸν λόγον κυρίου.

[¶77] 19.10. Thou shalt remember the day of judgment day and night, and thou shalt seek each day the society of the saints, either labouring by speech, and going out to exhort, and striving to save souls by the word, or working with thine hands for the ransom of thy sins.

> Greek: 19.10. μνησθήσῃ ἡμέραν κρίσεως νυκτὸς καὶ ἡμέρας, καὶ ἐκζητήσεις καθ’ ἑκάστην ἡμέραν τὰ πρόσωπα τῶν ἁγίων, ἢ διὰ λόγου κοπιῶν καὶ πορευόμενος εἰς τὸ παρακαλέσαι καὶ μελετῶν εἰς τὸ σῶσαι ψυχὴν τῷ λόγῳ, ἢ διὰ τῶν χειρῶν σου ἐργάσῃ εἰς λύτρωσιν ἁμαρτιῶν σου.

[¶78] 19.11. Thou shalt not hesitate to give, and when thou givest thou shalt not grumble, but thou shalt know who is the good paymaster of the reward. “Thou shalt keep the precepts ” which thou hast received, “adding nothing and taking nothing away.” Thou shalt utterly hate evil. “Thou shalt give righteous judgment.”

> Greek: 19.11. οὐ διστάσεις δοῦναι οὐδὲ διδοὺς γογγύσεις· γνώσῃ δέ, τίς ὁ τοῦ μισθοῦ καλὸς ἀνταποδότης. φυλάξεις ἃ παρέλαβες, μήτε προστιθεὶς μήτε ἀφαιρῶν. εἰς τέλος μισήσεις τὸ πονηρόν. κρινεῖς δικαίως.

[¶79] 19.12. Thou shalt not cause quarrels, but shalt bring together and reconcile those that strive. Thou shalt confess thy sins. Thou shalt not betake thyself to prayer with an evil conscience. This is the Way of Light.

> Greek: 19.12. οὐ ποιήσεις σχίσμα, εἰρηνεύσεις δὲ μαχομένους συναγαγών. ἐξομολογήσῃ ἐπὶ ἁμαρτίαις σου. οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ. αὕτη ἐστὶν ἡ ὁδὸς, τοῦ φωτός.

[¶80] 20.1. But the Way of the Black One is crooked and full of cursing, for it is the way of death eternal with punishment, and in it are the things that destroy their soul: idolatry, frowardness, arrogance of power, hypocrisy, double-heartedness, adultery, murder, robbery, pride, transgression, fraud, malice, self-sufficiency, enchantments, magic, covetousness, the lack of the fear of God;

> Greek: 20.1. Ἡ δὲ τοῦ μέλανος ὁδός ἐστιν σκολιὰ καὶ κατάρας μεστή. ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν· εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία, πλεονεξία, ἀφοβία θεοῦ.

[¶81] 20.2. persecutors of the good, haters of the truth, lovers of lies, knowing not the reward of righteousness, who “cleave not to the good,” nor to righteous judgment, who attend not to the cause of the widow and orphan, spending wakeful nights not in the fear of God, but in the pursuit of vice, from whom meekness and patience are far and distant, “loving vanity, seeking rewards,” without pity for the poor, working not for him who is oppressed with toil, prone to evil speaking, without knowledge of their Maker, murderers of children, corrupters of God’s creation, turning away the needy, oppressing the afflicted, advocates of the rich, unjust judges of the poor, altogether sinful.

> Greek: 20.2. διῶκται τῶν ἀγαθῶν, μισοῦντες ἀλήθειαν, ἀγαπῶντες ψεῦδος, οὐ γινώσκοντες μισθὸν δικαιοσύνης, οὐ κολλώμενοι ἀγαθῷ, οὐ κρίσει δικαίᾳ, χήρᾳ καὶ ὀρφανῷ οὐ προσέχοντες, ἀγρυπνοῦντες οὐκ εἰς φόβον θεοῦ, ἀλλ’ ἐπὶ τὸ πονηρόν, ὦν μακρὰν καὶ πόρρω πραΰτης καὶ ὑπομονή, ἀγαπῶντες μάταια, διώκοντες ἀνταπόδομα, οὐκ ἐλεῶντες πτωχόν, οὐ πονοῦντες ἐπὶ καταπονουμένῳ, εὐχερεῖς ἐν καταλαλιᾷ, οὐ γινώσκοντες τὸν ποιήσαντα αὐτούς, φονεῖς τέκνων, φθορεῖς πλάσματος θεοῦ, ἀποστρεφόμενοι τὸν ἐνδεόμενον, καταπονοῦντες τὸν θλιβόμενον, πλουσίων παράκλητοι, πενήτων ἄνομοι κριταί, πανθαμάρτητοι.

[¶82] 21.1. It is good therefore that he who has learned the ordinances of the Lord as many as have been written should walk in them. For he who does these things shall be glorified in the kingdom of God, and he who chooses the others shall perish with his works. For this reason there is a resurrection, for this reason there is a recompense.

> Greek: 21.1. Καλὸν οὖν ἐστὶν μαθόντα τὰ δικαιώματα τοῦ κυρίου, ὅσα γέγραπται, ἐν τούτοις περιπατεῖν· ὁ γὰρ ταῦτα ποιῶν ἐν τῇ βασιλείᾳ τοῦ θεοῦ δοξασθήσεται· ὁ ἐκεῖνα ἐκλεγόμενος μετὰ τῶν ἔργων αὐτοῦ συναπολεῖται. διὰ τοῦτο ἀνάστασις. διὰ τοῦτο ἀνταπόδομα.

[¶83] 21.2. I beseech those who are in high positions, if you will receive any counsel of my goodwill, have among yourselves those to whom you may do good; fail not.

> Greek: 21.2. ἐρωτῶ τοὺς ὑπερέχοντας, εἴ τινά μου γνώμης ἀγαθῆς λαμβάνετε συμβουλίαν· ἔχετε μεθ’ ἑαυτῶν εἰς οὓς ἐργάσησθε τὸ καλόν· μὴ ἐλλείπητε, ἐγγὺς ἡ ἡμέρα ἐν ᾗ συναπολεῖται πάντα τῷ πονηρῷ·

[¶84] 21.3. The day is at hand when all things shall perish with the Evil one; “The Lord and his reward is at hand.” I beseech you again and again be good lawgivers to each other, remain faithful counsellors of each other, remove from yourselves all hypocrisy.

> Greek: 21.3. ἐγγὺς ὁ κύριος καὶ ὁ μισθὸς αὐτοῦ. ἔτι καὶ ἔτι ἐρωτῶ ὑμᾶς· ἑαυτῶν γίνεσθε νομοθέται ἀγαθοί, ἑαυτῶν μένετε σύμβουλοι πιστοί, ἄρατε ἐξ ὑμῶν πᾶσαν ὑπόκρισιν.

[¶85] 21.5. Now may God, who is the Lord over all the world, give you wisdom, understanding, prudence, knowledge of his ordinances, patience.

> Greek: 21.5. ὁ δὲ θεός, ὁ τοῦ παντὸς κόσμου κυριεύων, δῴη ὑμῖν σοφίαν, σύνεσιν. ἐπιστήμην, γνῶσιν τῶν δικαιωμάτων αὐτοῦ, ὑπομονήν.

[¶86] 21.6. And be taught of God, seeking out what the Lord requires from you, and see that ye be found faithful in the day of Judgment.

> Greek: 21.6. γίνεσθε δὲ θεοδίδακτοι, ἐκζητοῦντες τί ζητεῖ κύριος ἀφ’ ὑμῶν, καὶ ποιεῖτε ἵνα εὑρεθῆτε ἐν ἡμέρᾳ κρίσεως.

[¶87] 21.7. If there is any memory of good, meditate on these things and remember me, that my desire and my watchfulness may find some good end. I beseech you asking it of your favour.

> Greek: 21.7. εἰ δὲ τίς ἐστιν ἀγαθοῦ μνεία, μνημονεύετέ μου μελετῶντες ταῦτα, ἵνα καὶ ἡ ἐπιθυμία καὶ ἡ ἀγρυπνία εἴς τι ἀγαθὸν χωρήσῃ. ἐρωτῶ ὑμᾶς, χάριν αἰτούμενος.

[¶88] 21.8. While the fair vessel is with you fail not in any of them, but seek these things diligently, and fulfil every commandment; for these things are worthy.

> Greek: 21.8. ἕως ἔτι τὸ καλὸν σκεῦός ἐστιν μεθ’ ὑμῶν, μὴ ἐλλείπητε μηδενὶ ἑαυτῶν, ἀλλὰ συνεχῶς ἐκζητεῖτε ταῦτα καὶ ἀναπληροῦτε πᾶσαν ἐντολήν· ἔστιν γὰρ ἄξια.

[¶89] 21.9. Wherefore I was the more zealous to write to you of my ability, to give you gladness. May you gain salvation, children of love and peace. The Lord of glory and of all grace be with your spirit. The Epistle of Barnabas.

> Greek: 21.9. διὸ μᾶλλον ἐσπούδασα γράψαι ἀφ’ ὧν ἠδυνήθην. εἰς τὸ εὐφρᾶναι ὑμᾶς. σώζεσθε, ἀγάπης τέκνα καὶ εἰρήνης. ὁ κύριος τῆς δόξης καὶ πάσης χάριτος μετὰ τοῦ πνεύματος ὑμῶν. Ἐπιστολὴ Βαρνάβα.