Part 11
The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek.
Footnote 466:
Instead of “knowledge” (γνώσεως), Cod. Sin. has “taste” (γεύσεως).
Footnote 467:
Literally, “we ought more richly and loftily to approach His fear.”
Footnote 468:
Instead of “to Him with fear,” the reading of Cod. Sin., the Latin has, “to His altar,” which Hilgenfeld adopts.
Footnote 469:
The Latin text is literally, “the adversary;” the Greek has, “and he that worketh possesseth power;” Hilgenfeld reads, “he that worketh against,” the idea expressed above being intended.
Footnote 470:
Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc.
Footnote 471:
Isa. i. 11-14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin.
Footnote 472:
Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of _man himself_. Hilgenfeld follows the Greek.
Footnote 473:
Jer. vii. 22; Zech. viii. 17.
Footnote 474:
So the Greek. Hilgenfeld, with the Latin, omits “not.”
Footnote 475:
Ps. li. 19. There is nothing in Scripture corresponding to the last clause.
Footnote 476:
Literally, “sling us out.”
Footnote 477:
Isa. lviii. 4, 5.
Footnote 478:
The original here is χειροτονίαν, from the LXX. Hefele remarks, that it may refer to the stretching forth of the hands, either to swear falsely, or to mock and insult one’s neighbour.
Footnote 479:
Isa. lviii. 6-10.
Footnote 480:
The Greek is here unintelligible: the Latin has, “that we should not rush on, as if proselytes to their law.”
Footnote 481:
Or it might be rendered, “things present.” Cotelerius reads, “de his instantibus.”
Footnote 482:
The Latin reads “Daniel” instead of “Enoch;” comp. Dan. ix. 24-27.
Footnote 483:
Dan. vii. 24, very loosely quoted.
Footnote 484:
Dan. vii. 7, 8, also very inaccurately cited.
Footnote 485:
We here follow the Latin text in preference to the Greek, which reads merely, “the covenant is ours.” What follows seems to show the correctness of the Latin, as the author proceeds to deny that the Jews had any further interest in the promises.
Footnote 486:
Ex. xxxi. 18, xxxiv. 28.
Footnote 487:
Ex. xxxii. 7; Deut. ix. 12.
Footnote 488:
Literally, “in hope of His faith.”
Footnote 489:
The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἐλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.”
Footnote 490:
So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.”
Footnote 491:
The Latin here departs entirely from the Greek text, and quotes as a saying of “the Son of God” the following precept, nowhere to be found in the New Testament: “Let us resist all iniquity, and hold it in hatred.” Hilgenfeld joins this clause to the former sentence.
Footnote 492:
Isa. v. 21.
Footnote 493:
An exact quotation from Matt. xx. 16 or xxii. 14. It is worthy of notice that this is the first example in the writings of the Fathers of a citation from any book of the New Testament, preceded by the authoritative formula, “it is written.”
Footnote 494:
Isa. liii. 5, 7.
Footnote 495:
Prov. i. 17, from the LXX., which has mistaken the meaning.
Footnote 496:
Gen. i. 26.
Footnote 497:
Matt. ix. 13; Mark ii. 17; Luke v. 32.
Footnote 498:
The Cod. Sin. reads, “neither would men have been saved by seeing Him.”
Footnote 499:
Cod. Sin. has, “their prophets,” but the corrector has changed it as above.
Footnote 500:
A very loose reference to Isa. liii. 8.
Footnote 501:
Cod. Sin. omits “and,” and reads, “when they smite their own shepherd, then the sheep of the pasture shall be scattered and fail.”
Footnote 502:
Zech. xiii. 7.
Footnote 503:
Cod. Sin. inserts “and.”
Footnote 504:
These are inaccurate and confused quotations from Ps. xxii. 21, 17, and cxix. 120.
Footnote 505:
Isa. l. 6, 7.
Footnote 506:
Isa. l. 8.
Footnote 507:
Isa. l. 9.
Footnote 508:
The Latin omits “since,” but it is found in all the Greek MSS.
Footnote 509:
Cod. Sin. has “believe.” Isa. viii. 14, xxviii. 16.
Footnote 510:
Isa. l. 7.
Footnote 511:
Ps. cxviii. 22.
Footnote 512:
Ps. cxviii. 24.
Footnote 513:
Comp. 1 Cor. iv. 13. The meaning is, “My love to you is so great, that I am ready to be or to do all things for you.”
Footnote 514:
Ps. xxii. 17, cxviii. 12.
Footnote 515:
Ps. xxii. 19.
Footnote 516:
Isa. iii. 9.
Footnote 517:
Wisd. ii. 12. This apocryphal book is thus quoted as Scripture, and intertwined with it.
Footnote 518:
Cod. Sin. reads, “What says the other prophet Moses unto them?”
Footnote 519:
Ex. xxxiii. 1; Lev. xx. 24.
Footnote 520:
The original word is “Gnosis,” the knowledge peculiar to advanced Christians, by which they understand the mysteries of Scripture.
Footnote 521:
Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hilgenfeld, however, changes the usual punctuation, which places a colon after prophet, and reads, “For the prophet speaketh the parable of the Lord. Who shall understand,” etc.
Footnote 522:
The Greek is here very elliptical and obscure: “His Spirit” is inserted above, from the Latin.
Footnote 523:
Gen. i. 26.
Footnote 524:
Cod. Sin. has “our fair formation.”
Footnote 525:
Gen. i. 28.
Footnote 526:
Cod. Sin. inserts, “the Lord says.”
Footnote 527:
Cod. Sin. has “I make.”
Footnote 528:
Not in Scripture, but comp. Matt. xx. 16, and 2 Cor. v. 17.
Footnote 529:
Ex. xxxiii. 3.
Footnote 530:
Ezek. xi. 19, xxxvi. 26.
Footnote 531:
Cod. Sin. inserts “Himself;” comp. John i. 14.
Footnote 532:
Comp. Eph. ii. 21.
Footnote 533:
Comp. Ps. xlii. 2.
Footnote 534:
Cod. Sin. omits “He says.”
Footnote 535:
Cod. Sin. omits “in the midst.”
Footnote 536:
Ps. xxii. 23; Heb. ii. 12.
Footnote 537:
Cod. Sin. has, “But we said above.”
Footnote 538:
Gen. i. 28.
Footnote 539:
These are specimens of the “Gnosis,” or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow.
Footnote 540:
Cod. Sin. reads “temple,” which is adopted by Hilgenfeld.
Footnote 541:
Not to be found in Scripture, as is the case also with what follows. Hefele remarks, that “certain false traditions respecting the Jewish rites seem to have prevailed among the Christians of the second century, of which Barnabas here adopts some, as do Justin (_Dial. c. Try._ 40) and Tertullian (_adv. Jud._ 14; _adv. Marc._ iii. 7).”
Footnote 542:
Cod. Sin. has “by them.”
Footnote 543:
Cod. Sin. reads, “what commanded He?”
Footnote 544:
Cod. Sin. reads, “one as a burnt-offering, and one for sins.”
Footnote 545:
Cod. Sin. reads, “type of God,” but it has been corrected to “Jesus.”
Footnote 546:
In Cod. Sin. we find “_Rachel_.” The orthography is doubtful, but there is little question that a kind of bramble-bush is intended.
Footnote 547:
Thus the Latin interprets; others render “shoots.”
Footnote 548:
Cod. Sin. has “thus” instead of “this.”
Footnote 549:
Literally, “was.”
Footnote 550:
The text is here in great confusion, though the meaning is plain. Dressel reads, “For how are they alike, and why [does He enjoin] that the goats should be good and alike?” The Cod. Sin. reads, “How is He like Him? For this that,” etc.
Footnote 551:
Cod. Sin. here inserts “the goat.”
Footnote 552:
Cod. Sin. reads, “for as he who ... so, says he,” etc.
Footnote 553:
Comp. Acts xiv. 22.
Footnote 554:
Literally, “men in whom sins are perfect.” Of this, and much more that follows, no mention is made in Scripture.
Footnote 555:
Cod. Sin. has “upon sticks,” and adds, “Behold again the type of the cross, both the scarlet wool and the hyssop,”—adopted by Hilgenfeld.
Footnote 556:
Cod. Sin. has, “the law is Christ Jesus,” corrected to the above.
Footnote 557:
The Greek text is, “then no longer [sinful] men, no longer the glory of sinners,” which Dressel defends and Hilgenfeld adopts, but which is surely corrupt.
Footnote 558:
Literally, “in witness of the tribes.”
Footnote 559:
“In witness of.”
Footnote 560:
Thus the sense seems to require, and thus Dressel translates, though it is difficult to extract such a meaning from the Greek text.
Footnote 561:
Ps. xviii. 44.
Footnote 562:
Isa. xxxiii. 13.
Footnote 563:
Jer. iv. 4.
Footnote 564:
Jer. vii. 2.
Footnote 565:
Ps. xxxiv. 11-13. The first clause of this sentence is wanting in Cod. Sin.
Footnote 566:
Cod. Sin. has “Lord.”
Footnote 567:
Isa. i. 2.
Footnote 568:
In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.
Footnote 569:
Isa. i. 10.
Footnote 570:
Cod. Sin. reads, “it is the voice,” corrected, however, as above.
Footnote 571:
Cod. Sin. has, “that we might hear the word, and not only believe,” plainly a corrupt text.
Footnote 572:
Cod. Sin., at first hand, has “slew them,” but is corrected as above.
Footnote 573:
The meaning is here very obscure, but the above rendering and punctuation seem preferable to any other.
Footnote 574:
Cod. Sin., with several other MSS., leaves out “new.”
Footnote 575:
Jer. iv. 3. Cod. Sin. has “God” instead of “Lord.”
Footnote 576:
Deut. x. 16.
Footnote 577:
This contrast seems to be marked in the original. Cod. Sin. has, “Behold, receive again.”
Footnote 578:
Jer. ix. 25, 26.
Footnote 579:
Dressel and Hilgenfeld read, “their covenant,” as does Cod. Sin.; we have followed Hefele.
Footnote 580:
Cod. Sin. has “children of love,” omitting “richly,” and inserting it before “looking forward.”
Footnote 581:
Literally, “doctrines.”
Footnote 582:
Not found in Scripture; but comp. Gen. xvii. 26, 27, xiv. 14.
Footnote 583:
Cod. Sin. inserts, “and then making a pause.”
Footnote 584:
This sentence is altogether omitted by inadvertence in Cod. Sin.
Footnote 585:
Some MSS. here read, “and further:” the above is the reading in Cod. Sin., and is also that of Hefele.
Footnote 586:
This is rendered in the Latin, “the more profound gift,” referring, as it does, to the _Gnosis_ of the initiated. The same word is used in chap. i.
Footnote 587:
Literally, “has learned a more germane (or genuine) word from me,” being an idle vaunt on account of the ingenuity in interpreting Scripture he has just displayed.
Footnote 588:
Cod. Sin. has “portion,” corrected, however, as above. See Lev. xi. and Deut. xiv.
Footnote 589:
Deut. iv. 1.
Footnote 590:
Literally, “in spirit.”
Footnote 591:
Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek.
Footnote 592:
Cod. Sin. has, “condemned already.”
Footnote 593:
Dressel has a note upon this passage, in which he refers the words we have rendered “corrupters of boys,” to those who by their dissolute lives waste their fortunes, and so entail destruction on their children; but this does not appear satisfactory. Comp. Clem. Alex. _Pædag._ ii. 10.
Footnote 594:
We have left τρύπας untranslated.
Footnote 595:
Cod. Sin. has, “with the body through uncleanness,” and so again in the last clause.
Footnote 596:
Cod. Sin. inserts, “having received.”
Footnote 597:
Ps. i. 1.
Footnote 598:
Literally, “of the pestilent.”
Footnote 599:
Cod. Sin. reads “perfectly” instead of “perfect,” as do most MSS.; but, according to Dressel, we should read, “have a perfect knowledge concerning the food.” Hilgenfeld follows the Greek.
Footnote 600:
Or, “resting upon Him.”
Footnote 601:
Cod. Sin. here has the singular, “one who ruminates.”
Footnote 602:
Literally, “holy age.”
Footnote 603:
Cod. Sin. inserts again, “rightly.”
Footnote 604:
Literally, “should build.”
Footnote 605:
Cod. Sin. has, “confine still more,” corrected to “tremble still more.”
Footnote 606:
Cod. Sin. has, “have dug a pit of death.” See Jer. ii. 12, 13.
Footnote 607:
Comp. Isa. xvi. 1, 2.
Footnote 608:
Literally, “dark.” Cod. Sin. has, “of darkness.”
Footnote 609:
Isa. xlv. 2, 3.
Footnote 610:
Isa. xxxiii. 16. Cod. Sin. has, “thou shalt dwell.”
Footnote 611:
Cod. Sin. entirely omits the question given above, and joins “the water is sure” to the former sentence.
Footnote 612:
Isa. xxxiii. 16-18.
Footnote 613:
Ps. i, 3-6.
Footnote 614:
Cod. Sin. has, “what meaneth?”
Footnote 615:
Zeph. iii. 19.
Footnote 616:
Ezek. xlvii. 12.
Footnote 617:
Omitted in Cod. Sin.
Footnote 618:
Cod. Sin. refers this to _God_, and not to the prophet.
Footnote 619:
From some unknown apocryphal book. Hilgenfeld compares Hab. ii. 11.
Footnote 620:
Cod. Sin. reads, “He speaks to Moses.”
Footnote 621:
Cod. Sin. omits “and.”
Footnote 622:
Cod. Sin. reads πυγμῆς, which must here be translated “heap” or “mass.” According to Hilgenfeld, however, πυγμή is here equivalent to πυγμαχία, “a fight.” The meaning would then be, that “Moses piled weapon upon weapon in the midst of the _battle_,” instead of “hill” (πήγης), as above.
Footnote 623:
Thus standing in the form of a cross.
Footnote 624:
Or, as some read, “in the cross.”
Footnote 625:
Isa. lxv. 2.
Footnote 626:
Cod. Sin. has, “and He shall make him alive.”
Footnote 627:
Literally, “the sign.”
Footnote 628:
Comp. Num. xxi. 6-9; John iii. 14-18.
Footnote 629:
Deut. xxvii. 15. Cod. Sin. reads, “molten or graven.”
Footnote 630:
Instead of ἐν δοκῷ, “on a beam,” Cod. Sin. with other MSS. has ἐνδόξως, “manifestly,” which is adopted by Hilgenfeld.
Footnote 631:
Cod. Sin. simply reads, “offer supplication.”
Footnote 632:
Num. xxi. 9.
Footnote 633:
Comp. Col. i. 16.
Footnote 634:
Cod. Sin. has the imperative, “Put on him;” but it is connected as above.
Footnote 635:
Cod. Sin. closes the sentence with _Jesus_, and inserts, “Moses said therefore to Jesus.”
Footnote 636:
Ex. xvii. 14.
Footnote 637:
Comp. 1 Tim. iii. 16.
Footnote 638:
That is, merely human: a reference is supposed to the Ebionites.
Footnote 639:
Ps. cx. 1; Matt. xxii. 43-45.
Footnote 640:
Cod. Sin. corrects “to Cyrus,” as LXX.
Footnote 641:
Cod. Sin. has, “he has taken hold.”
Footnote 642:
Isa. xlv. 1.
Footnote 643:
That is, “Christians.”
Footnote 644:
Gen. xxv. 21.
Footnote 645:
Gen. xxv. 23.
Footnote 646:
Gen. xlviii. 11, 9.
Footnote 647:
Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of Manasseh.
Footnote 648:
Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of Manasseh.
Footnote 649:
Gen. xlviii. 18.
Footnote 650:
Gen. xlviii. 19.
Footnote 651:
Or, “of whom he willed.”
Footnote 652:
Cod. Sin. has, “when alone believing,” and is followed by Hilgenfeld to this effect: “What, then, says He to Abraham, when, alone believing, he was placed in righteousness? Behold,” etc.
Footnote 653:
Gen. xv. 6, xvii. 5; comp. Rom. iv. 3.
Footnote 654:
Cod. Sin. absurdly repeats “to give.”
Footnote 655:
Ex. xxiv. 18.
Footnote 656:
Ex. xxxi. 18.
Footnote 657:
Ex. xxxii. 7; Deut. ix. 12.
Footnote 658:
Cod. Sin. reads, “for themselves.”
Footnote 659:
Comp. Heb. iii. 5.
Footnote 660:
Cod. Sin. and other MSS. read, “through Him who inherited.”
Footnote 661:
Cod. Sin. refers this to Christ.
Footnote 662:
Cod. Sin. reads, “be prepared.” Hilgenfeld follows Cod. Sin. so far, and reads, “For it is written how the Father commanded Him who was to redeem us from darkness (αὐτῷ—λυτρωσάμενον) to prepare a holy people for Himself.”
Footnote 663:
Isa. xlii. 6, 7.
Footnote 664:
Cod. Sin. has, “we know.”
Footnote 665:
Isa. xlix. 6. The text of Cod. Sin., and of the other MSS., is here in great confusion: we have followed that given by Hefele.
Footnote 666:
Isa. lxi. 1, 2.
Footnote 667:
Cod. Sin. reads “because,” but this is corrected to “moreover.”
Footnote 668:
Ex. xx. 8; Deut. v. 12.
Footnote 669:
Jer. xvii. 24, 25.
Footnote 670:
Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading “sixth” instead of “seventh.”
Footnote 671:
Cod. Sin. reads “signifies.”
Footnote 672:
Cod. Sin. adds, “to me.”
Footnote 673:
Cod. Sin. reads, “The day of the Lord shall be as a thousand years.”
Footnote 674:
Ps. xc. 4; 2 Pet. iii. 8
Footnote 675:
Cod. Sin. seems properly to omit “of the wicked man.”
Footnote 676:
Cod. Sin. places _stars_ before _moon_.
Footnote 677:
Cod. Sin. reads “again,” but is corrected as above.
Footnote 678:
The meaning is, “If the Sabbaths of the Jews were the true Sabbath, we should have been deceived by God, who demands pure hands and a pure heart.”—HEFELE.
Footnote 679:
Cod. Sin. has, “But if not.” Hilgenfeld’s text of this confused passage reads as follows: “Who then can sanctify the day which God has sanctified, except the man who is of a pure heart? We are deceived (or mistaken) in all things. Behold, therefore,” etc.
Footnote 680:
Cod. Sin. reads, “resting aright, we shall sanctify it, having been justified, and received the promise, iniquity no longer existing, but all things having been made new by the Lord.”
Footnote 681:
Cod. Sin. reads, “Shall we not then?”
Footnote 682:
Isa. i. 13.
Footnote 683:
“Barnabas here bears testimony to the observance of the Lord’s day in early times.”—HEFELE.
Footnote 684:
We here follow the punctuation of Dressel: Hefele places only a comma, between the clauses, and inclines to think that the writer implies that the ascension of Christ took place on the first day of the week.
Footnote 685:
That is, “they worshipped the temple instead of Him.”
Footnote 686:
Isa. xl. 12.
Footnote 687:
Isa. lxvi. 1.
Footnote 688:
Comp. Isa. xlix. 17 (Sept.).
Footnote 689:
Cod. Sin. omits this.
Footnote 690:
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.
Footnote 691:
Dan. ix. 24-27; Hagg. ii. 10.
Footnote 692:
Cod. Sin. reads, “the calling.”
Footnote 693:
Cod. Sin. gives the clauses of this sentence separately, each occupying a line.
Footnote 694:
That is, the man who is engaged in preaching the gospel.
Footnote 695:
Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.
Footnote 696:
Cod. Sin. reads, “my soul hopes that it has not omitted anything.”
Footnote 697:
Cod. Sin., “about things present or future.” Hilgenfeld’s text of this passage is as follows: “My mind and soul hopes that, according to my desire, I have omitted none of the things that pertain to salvation. For if I should write to you about things present or future,” etc. Hefele gives the text as above, and understands the meaning to be, “points bearing on the _present_ argument.”
Footnote 698:
Comp. 2 Cor. xii. 7.
Footnote 699:
Cod. Sin. reads, “of the present time of iniquity.”
Footnote 700:
Cod. Sin. inserts, “Thou shalt fear Him that formed thee.”
Footnote 701:
Cod. Sin. adds, “in all things.”
Footnote 702:
Literally, “shalt not give insolence to thy soul.”
Footnote 703:
“That is, while proclaiming the gospel, thou shalt not in any way be of corrupt morals.”—HEFELE.
Footnote 704:
Isa. lxvi. 2. All the preceding clauses are given in Cod. Sin. in distinct lines.
Footnote 705:
Comp. James i. 8.
Footnote 706:
Cod. Sin. has “thy name,” but this is corrected as above.
Footnote 707:
Cod. Sin. corrects to, “as thine own soul.”
Footnote 708:
Cod. Sin. has, “of God.”
Footnote 709:
“Difficulties,” or “troubles.”
Footnote 710:
Cod. Sin. adds, “knowing that without God nothing happens.”
Footnote 711:
Cod. Sin. has “talkative,” and omits the following clause.
Footnote 712:
Cod. Sin. has, “Thou shalt be subject (ὑποταγη—untouched by the corrector) to masters as a type of God.”
Footnote 713:
Inserted in Cod. Sin.
Footnote 714:
Cod. Sin. has, “they should not.”
Footnote 715:
Comp. Eph. vi. 9.
Footnote 716:
Comp. Rom. viii. 29, 30.
Footnote 717:
Cod. Sin. has, “and not call.”
Footnote 718:
Cod. Sin. has, “in that which is incorruptible.”
Footnote 719:
Cod. Sin. has, “in things that are subject to death,” but is corrected as above.
Footnote 720:
Or, “the persons of the saints.” Cod. Sin. omits this clause, but it is added by a corrector.
Footnote 721:
The text is here confused in all the editions; we have followed that of Dressel. Cod. Sin. is defective. Hilgenfeld’s text reads, “Thou shalt seek out every day the faces of the saints, either labouring by word and going to exhort them, and meditating to save a soul by the word, or by thy hands thou shalt labour for the redemption of thy sins”—almost identical with that given above.
Footnote 722:
Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30, but it is added by a corrector.
Footnote 723:
Cod. Sin. has, “hate evil.”
Footnote 724:
Cod. Sin. inserts “and.”
Footnote 725:
Cod. Sin. omits this clause: it is inserted by a corrector.
Footnote 726:
Literally, “of the Black One.”
Footnote 727:
Cod. Sin. joins “eternal” with _way_, instead of _death_.
Footnote 728:
Cod. Sin. reads “transgressions.”
Footnote 729:
Cod. Sin. omits “magic, avarice.”
Footnote 730:
Cod. Sin. omits “therefore.”
Footnote 731:
The things condemned in the previous chapter.
Footnote 732:
Cod. Sin. has “resurrections,” but is corrected as above.
Footnote 733:
Cod. Sin. has, “lawgivers of good things.”
Footnote 734:
Cod. Sin. omits the preposition.
Footnote 735:
Cod. Sin. omits this.
Footnote 736:
Cod. Sin. reads, “that ye may be found in the day of judgment,” which Hilgenfeld adopts.
Footnote 737:
Literally, “While yet the good vessel is with you,” _i.e._ as long as you are in the body.
Footnote 738:
Cod. Sin. reads, “fail not in any one of yourselves,” which is adopted by Hilgenfeld.
Footnote 739:
Corrected in Cod. Sin. to, “it is worthy.”
Footnote 740:
Cod. Sin. omits this clause, but it is inserted by the corrector.
Footnote 741:
Cod. Sin. omits “Amen,” and adds at the close, “Epistle of Barnabas.”
THE EPISTLES OF IGNATIUS. (SHORTER AND LONGER.)
INTRODUCTORY NOTICE.
The epistles ascribed to Ignatius have given rise to more controversy than any other documents connected with the primitive church. As is evident to every reader on the very first glance at these writings, they contain numerous statements which bear on points of ecclesiastical order that have long divided the Christian world; and a strong temptation has thus been felt to allow some amount of prepossession to enter into the discussion of their authenticity or spuriousness. At the same time, this question has furnished a noble field for the display of learning and acuteness, and has, in the various forms under which it has been debated, given rise to not a few works of the very highest ability and scholarship. We shall present such an outline of the controversy as may enable the reader to understand its position at the present day.
There are, in all, fifteen epistles which bear the name of Ignatius. These are the following: One to the Virgin Mary, two to the Apostle John, one to Mary of Cassobelæ, one to the Tarsians, one to the Antiochians, one to Hero, a deacon of Antioch, one to the Philippians; one to the Ephesians, one to the Magnesians, one to the Trallians, one to the Romans, one to the Philadelphians, one to the Smyrnæans, and one to Polycarp. The first three exist only in Latin: all the rest are extant also in Greek.