The Letter of Barnabas

(1) ‹Avete, filii et filiae› · printed under col 727

Avete, filii et filiae.— Avete. Sic a Vulg. interp. vertitur χαίρετε Matth. XXVIII, 9. ANONYM. — Filii et filiae. Ita fideles appellat, quos per Evangelium genuit: et hic stylus apostolicus est. I Cor. IV, 14, 17. Gal. IV, 19. I Joan. II, 1. MEN.

Greetings, sons and daughters.— Greetings (Avete). So χαίρετε is rendered by the Vulgate translator, Matt. 28:9. ANONYMOUS. — Sons and daughters. So he calls the faithful whom he begot through the Gospel: and this is the apostolic style. 1 Cor. 4:14, 17. Gal. 4:19. 1 John 2:1. MÉNARD.

(2) ‹Domini nostri qui nos› · printed under col 727

Nos. Vos, Usserius. FELL.

Us. You, Ussher. FELL.

(3) ‹dilexit, in pace› · printed under col 727

In pace. Magnarum, etc. Mallem sic constitui: in pace magna. Rerum honestarum Dei aequitate abundantiam, etc. ANONYM.

In peace. Of great, etc. I would rather it were arranged thus: in great peace. The abundance of the honourable things of God by equity, etc. ANONYMOUS.

(4) ‹honestarum Dei aequitate› · printed under col 727

Aequitate. Sic ms. At Felli editio Oxon. aequitatum. — Forte qualitatum, id est δικαιωμάτων. Vide Rom. V, 17. ANONYM.

By equity. So the manuscript. But Fell's Oxford edition has of equities. — Perhaps of qualities, that is, δικαιωμάτων. See Rom. 5:17. ANONYMOUS.

(5) ‹sic naturalem gratiam› · printed under col 727

Naturalem gratiam. Naturalis gratia est firma, altius radicata, et plantata in anima justi. Sic infra cap. IX, Vet. interp. reddit τὴν ἔμφυτον δωρεάν, naturale donum. MEN. — Imitatio Jac. I, 21. Δέξασθε τὸν ἔμφυτον λόγον. ANONYM.

Natural grace. Natural grace is grace that is firm, rooted more deeply, and planted in the soul of the just man. So below, in ch. 9, the old translator renders τὴν ἔμφυτον δωρεάν as natural gift. MÉNARD. — An imitation of James 1:21: Receive the implanted word. ANONYMOUS.

(6) ‹Propter quod plurimum gratulor› · printed under col 727

Plurimum gratulor... quia video. Iis consona, quae de Barnaba habentur Act. XI, 23. Qui quum pervenisset (Antiochiam), et vidisset gratiam Dei, gavisus est, etc.

I rejoice greatly... because I see. In harmony with what is said of Barnabas in Acts 11:23: Who, when he had come (to Antioch), and had seen the grace of God, rejoiced, etc.

(7) ‹spiritum ab honesto› · printed under col 727, running over to the head of col 728

Ab honesto. Scilicet egregio. Glossae veteres: Honestus, egregius: ἀξιόλογος. MEN.

From the honourable. That is, from the excellent. The old glossaries: Honestus, egregius: ἀξιόλογος (notable). MÉNARD.

(8) ‹et plenius› · printed under col 728

Plenius. Sic Felli edit. Oxon. Sic etiam legendum jubet Menardus. At ms. cum editt. plenus.

More fully. So Fell's Oxford edition. Ménard also directs that it be read so. But the manuscript, with the editions, has full.

(9) ‹Ideo, fratres› · printed under col 728

Fratres. Ita edit. Oxon. Al. cum ms. fors.— Vossius quoque legit fratres, quasi per compendium fuerit scriptum fras: quod exscriptor non intelligens, mutavit in fors; quae vox quidem Latina est, sed caret hic sensu. CLER.

Brethren. So the Oxford edition. Others, with the manuscript, have perhaps (fors).— Vossius also reads brethren, as though it had been written in abbreviation fras: which the copyist, not understanding it, changed into fors; a word which is indeed Latin, but has no sense here. LE CLERC.

(10) ‹hoc (quasi› · printed under col 728

Quasi. Forte, quia si.

As if. Perhaps, because if.

(11) ‹partiar ex eo› · printed under col 728

Clemens Alex. Στρωμ. lib. II, cap. 6, p. 445, edit. Oxon. h. l. laudat: Εἰκότως οὖν ὁ ἀπόστολος Βαρνάβας· Ἀφ' οὗ, φησὶν, ἔλαβον μέρους ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμψαι· ἵνα μετὰ τῆς πίστεως ὑμῶν, τελείαν ἔχητε καὶ τὴν γνῶσιν.

Clement of Alexandria, Stromata, book 2, ch. 6, p. 445 of the Oxford edition, quotes this place: Fittingly, then, the apostle Barnabas says: From the portion I have received I have been eager to send you a little, so that together with your faith you may have perfect knowledge also.

(12) ‹talibus spiritu servienti› · printed under col 728

Spiritu servienti. Sequor Fellum in edit. Oxon. ad mentem Menardi. Sic et Potterus ad Clem. Alex. locum mox describendum. Al. cum ms. spiritus servientes. Usserius, spiritibus.

To one serving in spirit. I follow Fell in the Oxford edition, in line with Ménard's view. So too Potter on the passage of Clement of Alexandria about to be quoted. Others, with the manuscript, have spirits serving. Ussher has to spirits.

(13) ‹mercede; appropiavi› · printed under col 728

Appropiavi. Imo approperavi. Vide II Tim. IV, 8, 21, Tit. III, 12 ubi σπούδασον a Vulg. int. vertitur festina, Gloss. vet. Σπουδάζω, f⟨e⟩stino, propero. CLER.

I have drawn near. Rather, I have hastened. See 2 Tim. 4:8, 21, Titus 3:12, where σπούδασον is rendered by the Vulgate translator make haste; the old glossary: Σπουδάζω, I make haste, I hasten. LE CLERC.

I. Salutatio Barnabae ad fratres.

I. The greeting of Barnabas to the brethren.

(GALLAND., Vet. Patr. Bibliot., I, 115; HEFELE, Patr. apostolic. Opera. Tubingae 1842, in-8, p. 1. — Initium hujus Epistolae antiquae versioni Latinae codicis Corbeiensis (ante saec. IX) debemus, cum desint in textu Graeco quatuor prima capita cum quinti dimidio. Hanc versionem antiquam, quae textus Graeci lacunam supplet, ex Gallandio mutuamur; ubi autem incipit textus Graecus, quem comitatur versio Cotelerii, editionem cl. viri Hefelii sequimur, subjecta pressioribus typis veteris interpretationis continuatione. EDIT.)

(Galland, Veterum Patrum Bibliotheca, vol. 1, p. 115; Hefele, Patrum apostolicorum Opera, Tübingen 1842, octavo, p. 1. — For the beginning of this Letter we are indebted to the ancient Latin version of the Corbie manuscript (before the ninth century), since the first four chapters with half of the fifth are lacking in the Greek text. This ancient version, which fills the gap in the Greek text, we borrow from Galland; but where the Greek text begins, which Cotelier's version accompanies, we follow the edition of the distinguished Hefele, with the continuation of the old translation set beneath in smaller type. THE EDITOR.)

(7) continued from col 727, set in n727

(8)–(13) printed under this column; their calls are in the full-width text of ch. I set under the 727 rail; set in n727

(1) ‹odit anima mea› · scripture note, printed full width above the Variorum notes

Isa. I, 11-14.

Isa. 1:11–14.

(2) ‹hostias et victimas› · scripture note, printed full width above the Variorum notes

Jer. VII, 22, 23.

Jer. 7:22, 23.

(3) ‹mendum non habet› · scripture note, printed full width above the Variorum notes

Zach. VIII, 17.

Zech. 8:17.

(4) ‹Deus non despicit› · scripture note, printed full width above the Variorum notes

Psal. L, 19.

Ps. 50:19.

(14) ‹per prophetas, quae› · printed under col 729

Quae. Ita edit. Oxon. quam sequitur Wakius in sua Anglica versione. Al. cum ms. qui.

Which (quae). So the Oxford edition, which Wake follows in his English version. Others, with the manuscript, have who (qui).

(15) ‹et altius accedere› · printed under col 729

Accedere. Menardus, accedite. Fellus litteris miniatis praemittit, oportet. « Sed in praeceptis, inquit Clericus, passim ante infinitivum δεῖ subauditur. »

To approach. Ménard has approach ye. Fell prefixes, in red letters, it is fitting. « But in precepts, says Le Clerc, δεῖ is commonly understood before an infinitive. »

(16) ‹non tanquam doctor› · printed under col 729

Non tanquam doctor. Respexit forte ad illud Matth. XXIII, 8: Vos autem nolite vocari Rabbi: unus est enim Magister vester; omnes autem vos fratres estis. Et ibid., 10: Nec vocemini magistri: quia magister vester, unus est Christus. Vide quoque Jac. III, 1. Sic in eamdem sententiam infra cap. IV: Hoc rogo vos tanquam unus ex vobis.

Not as a teacher. Perhaps he had in view that saying of Matt. 23:8: But do not be called Rabbi: for One is your Master; and all of you are brethren. And ibid., 10: Neither be called masters: for One is your master, Christ. See also James 3:1. So to the same effect below, ch. 4: This I ask you as one of you.

(17) ‹in plurimis laetiores sitis› · printed under col 729

In plurimis laetiores sitis. Ita I Joan. I, 4: Et haec scribimus vobis ut gaudeatis, et gaudium vestrum sit plenum. MEN.—Sic in calce hujus Epist., εἰς τὸ εὐφρᾶναι ὑμᾶς. FELL.

That you may be the more glad in very many things. So 1 John 1:4: And these things we write to you that you may rejoice, and your joy may be full. MÉNARD.—So at the end of this Letter: εἰς τὸ εὐφρᾶναι ὑμᾶς (to gladden you). FELL.

(18) ‹dies nequissimi› · printed under col 729

Cum sint dies nequissimi. Ita Paulus Ephes. V, 16, quoniam dies mali sunt. MEN.

Since the days are most evil. So Paul, Eph. 5:16: because the days are evil. MÉNARD.

(19) ‹et contrarius› · printed under col 729

Contrarius. Id est Satan. Glossarium vetus ms.: Satan, adversarius, contrarius. Quae subduntur, Habeat hujus saeculi potestatem, respondent Joan. XII, 31; XIV, 30; XVI, 11: Princeps hujus mundi; et Ephes. VI, 12: Sed adversus principes et potestates, adversus mundi rectores tenebrarum harum. MEN.

The adversary. That is, Satan. An old manuscript glossary: Satan, adversary, opponent. The words that follow, Has the power of this world, answer to John 12:31; 14:30; 16:11: The prince of this world; and Eph. 6:12: But against the principalities and powers, against the rulers of the world of this darkness. MÉNARD.

(20) ‹aequitates Domini.› · printed under col 729 (call printed before Fidei)

Clemens Alex. l. c.: Τῆς μὲν οὖν πίστεως ἡμῶν εἰσιν οἱ συλλήπτορες, φόβος καὶ ὑπομονή· τὰ δὲ συμμαχοῦντα ἡμῖν, μακροθυμία καὶ ἐγκράτεια. Τούτων οὖν, τὰ πρὸς τὸν Κύριον, μενόντων ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις. — Vocem συλλήπτορες ita explicat Hesychius: Συλλήπτορα, συναγωνιστήν· id est adjutorem. Et in Glossis veteribus: Σύλληψις, βοήθεια, opitulatio. MEN.

Clement of Alexandria in the place cited: The helpers of our faith, then, are fear and endurance; and our allies are long-suffering and self-control. While these, then, remain pure in the things that concern the Lord, wisdom, understanding, knowledge and insight rejoice together with them. — The word συλλήπτορες Hesychius explains thus: Συλλήπτορα, a fellow combatant; that is, a helper. And in the old glossaries: Σύλληψις, help, assistance. MÉNARD.

(21) ‹nostrae adjutores› · printed under col 729

Adjutores. Ms. cum editt. adjutor est; si Fellum excipias, apud quem, adjutores sunt, ex Clem. Alex. Jamque Menardus statuerat, expuncto verbo substantivo, legendum uno verbo, adjutores.

Helpers. The manuscript, with the editions, has is a helper; except Fell, who has are helpers, from Clement of Alexandria. And Ménard had already decided that, the substantive verb being struck out, it should be read in one word, helpers.

(22) ‹permanent casta› · printed under col 730

Casta. Integra. MEN. — Caste. COT.

Pure. That is, whole. MÉNARD. — Purely. COTELIER.

(23) ‹sapientia et intellectus› · printed under col 730

Intellectus. Addit Fellus litteris miniatis, scientia, cognitio; quas duas voces putat veterem interpretem praeteriisse, cum exstent apud Clem. Alex.

Understanding. Fell adds, in red letters, knowledge, insight; which two words he thinks the old translator passed over, since they are found in Clement of Alexandria.

(24) ‹veniatis videri mihi› · printed under col 730

Videri mihi. Ita edit. Oxon. Al. cum ms. videre mihi. — Lege videri, ut apud Tertull. lib. adversus Judaeos cap. 5, pag. 698: Nec si veniatis videri mihi. Juxta LXX: Οὐδ' ἂν ἔρχησθε ὀφθῆναί μοι: id est, nec si veniatis apparere mihi. Videri mihi est videri a me, phrasis Graeca. MEN. —Videsis Cl. Sabatierii Bibl. sac. Lat. Vers. ant. ad Isa. II, 11.

To be seen by me. So the Oxford edition. Others, with the manuscript, have to see me (videre mihi). — Read to be seen (videri), as in Tertullian, book Against the Jews, ch. 5, p. 698: Nor if you come to be seen by me. According to the Seventy: Nor if you come to appear to me; that is, nor if you come to appear to me. To be seen to me is to be seen by me, a Greek idiom. MÉNARD. — See the distinguished Sabatier's Bibliorum sacrorum Latinae versiones antiquae, on Isa. 2:11 [as printed].

(25-26) ‹et diem magnum› · printed under col 730 (one joint call printed (25-26)) Neomenias vestras et diem magnum. Editt. Clerici et Russelii, post Neomenias vestras, addunt et Sabbata. Habent quidem LXX: καὶ τὰ Σάββατα. Habent et Tertullianus, et Hieronymus, aliique apud Sabatierum l. c. At ea non agnoscit vetus Barnabae interpres, neque in prima Menardi Paris. edit. neque in altera Felli Oxon.

Your new moons and the great day. The editions of Le Clerc and Russel, after your new moons, add and the Sabbaths. The Seventy indeed have: and the Sabbaths. Tertullian also has it, and Jerome, and others cited by Sabatier in the place cited. But the old translator of Barnabas does not recognize these words, neither in Ménard's first edition, at Paris, nor in Fell's second, at Oxford.

(27) ‹et ferias› · printed under col 730

Ferias. Apud LXX: ἀργίαν, otium. Sed interpres legisse videtur ἀργίας, ferias. MEN.

Holidays. In the Seventy: ἀργίαν, rest. But the translator seems to have read ἀργίας, holidays. MÉNARD.

(28) ‹jugo necessitatis› · printed under col 730

Sine jugo necessitatis. Non astricta legi Mosaicae. Ζυγῷ δουλείας, jugo servitutis. Gal. V, 1. MEN.

Without the yoke of necessity. Not bound to the Mosaic law. Ζυγῷ δουλείας, by the yoke of bondage, Gal. 5:1. MÉNARD.

(29) ‹juramentum mendum› · printed under col 730

Mendum. Cave hoc mutes cum Menardo et Oxoniensibus, in mendax: est enim prisca vox Latina, ut docet Charisius lib. I: Mendum in mendacii significatione dicitur; menda, in culpa operis aut corporis. Hinc factum mendax. CLER.

False (mendum). Beware of changing this, with Ménard and the Oxford editors, into lying (mendax): for it is an old Latin word, as Charisius teaches, book 1: Mendum is said in the sense of a lie; menda, of a fault in a work or in a body. From this mendax was formed. LE CLERC.

(30) ‹mendum non habet› · printed under col 730

Habet. Leg. Menardus, habeat. Sicque edidit Fellus. Forte amet, sicut Zach. VIII, 17: Juramentum mendax ne diligatis.

Has. Ménard reads, let him have. And so Fell printed it. Perhaps let him love, as in Zech. 8:17: Do not love a lying oath.

(31) ‹ne quando habeat› · printed under col 730

Habeat. Videtur deesse vocabulum, Satan, vel Contrarius, vel quid simile, ante habeat. MEN.

May have. A word seems to be lacking before may have: Satan, or the Adversary, or something similar. MÉNARD.

(32) ‹nos a vita› · printed under col 730

Vita. Oxon. conjicit via. Sed non opus est: nam vita est pro vitae instituto. CLER.

Life. The Oxford edition conjectures way. But there is no need: for life stands for manner of life. LE CLERC.

II. Sacrificia Judaica abolita sunt.

II. The Jewish sacrifices have been abolished.

III. Jejunia Judaeorum non sunt vera nec Deo accepta.

III. The fasts of the Jews are not true, nor acceptable to God.

(22)–(32) printed under this column; their calls are in the full-width text set under the 729 rail; set in n729

(5) ‹jejunium acceptum› · scripture note, printed full width above the Variorum notes

Isa. LVIII, 4, 5.

Isa. 58:4, 5.

(6) ‹panem ex animo› · scripture note, printed full width above the Variorum notes

Isa. LVIII, 6-10.

Isa. 58:6–10.

(7) ‹Daniel dicit, appropinquavit› · scripture note, printed full width above the Variorum notes

Dan. IX, 24-27.

Dan. 9:24–27.

(8) ‹tres in unum› · scripture note, printed full width above the Variorum notes

Dan. VII, 24.

Dan. 7:24.

(9) ‹de majoribus cornibus› · scripture note, printed full width above the Variorum notes

Dan. VII, 7-8.

Dan. 7:7–8.

(33) ‹Cum jejunaveris› · printed under col 731

Jejunaveris. Sic Fellus. Al. cum ms. jejunaveritis.

You fast (jejunaveris). So Fell. Others, with the manuscript, have jejunaveritis (you, plural, fast).

(34) ‹consignationem iniquam dele› · printed under col 731

Et omnem consignationem iniquam dele. Relegari debent ista ad marginem, unde in textum induxit ea nescio quis: sunt quippe alia versio verborum, πᾶσαν συγγραφὴν ἄδικον διάσπα, quae heic redduntur, Et omnem cautionem malignam dissipa: a Cypriano autem lib. De Orat. Domin. ante finem et lib. III Ad Quirinum cap. I: Et omnem consignationem injustam dissipa. COT.

And blot out every unjust sealed bond. These words ought to be sent back to the margin, from which someone or other brought them into the text: for they are another version of the words πᾶσαν συγγραφὴν ἄδικον διάσπα, which are rendered here, And tear up every malicious bond; but by Cyprian, in the book On the Lord's Prayer near the end, and in book 3 To Quirinus, ch. 1: And tear up every unjust sealed bond. COTELIER.

(35) ‹impotentium commerciorum› · printed under col 731

Impotentium commerciorum. Impotentium, id est violentorum. Commerciorum, in textu Graeco, συναλλαγμάτων. nam συνάλλαγμα est commercium. Glossae veteres: συνάλλαγμα, commercium. MEN.

Of violent dealings. Impotentium, that is, of the violent. Commerciorum (of dealings), in the Greek text συναλλαγμάτων: for συνάλλαγμα is a dealing. The old glossaries: συνάλλαγμα, a dealing. MÉNARD.

(36) ‹non despicies› · printed under col 731

Et domesticos seminis tui non despicies. Juxta LXX. At Vulg. juxta textum Heb., Et carnem tuam ne despexeris. Sed sensus idem esse videtur: nam domestici seminis tui, sunt homines ejusdem tecum naturae et carnis. ID.

And you shall not despise the members of the household of your seed. According to the Seventy. But the Vulgate, following the Hebrew text: And do not despise your own flesh. But the sense seems to be the same: for the members of the household of your seed are men of the same nature and flesh as you. THE SAME.

(37) ‹erumpet temporaneum› · printed under col 731

Temporaneum. Ita apud Tertullianum, lib. De resurr. carnis. In textu Graeco πρώϊμον juxta textum Heb., id est, matutinum. ID.

Early. So in Tertullian, book On the Resurrection of the Flesh. In the Greek text πρώϊμον, according to the Hebrew text, that is, of the morning. THE SAME.

(38) ‹et vestimenta tua› · printed under col 731

Vestimenta tua. Apud LXX. Juxta textum Hebraicum legitur ἰάματα, sanitates; pro quo quidam legerunt, ἱμάτια, vestimenta, ut notat S. Hieronymus. Hinc factum est, ut interpres Barnabae verterit, vestimenta: quod vocabulum sumpsit pro carne Tertullianus, lib. De res. carnis. MEN. — Sic legit quoque interpres qui versionem antiquam ab Irenaeo, Tertulliano et Cypriano receptam adornavit. FELL.

Your garments. In the Seventy. According to the Hebrew text one reads ἰάματα, healings; for which some have read ἱμάτια, garments, as St Jerome notes. Hence it came about that the translator of Barnabas rendered garments: a word which Tertullian took to mean the flesh, in the book On the Resurrection of the Flesh. MÉNARD. — So too read the translator who prepared the ancient version received by Irenaeus, Tertullian and Cyprian. FELL.

(39) ‹cito orientur› · printed under col 731

Orientur. Sic leg. Menardus: sicque edidit Fellus. Al. cum ms. oriuntur.

Shall spring up (orientur). So Ménard reads; and so Fell printed it. Others, with the manuscript, have spring up (oriuntur).

(40) ‹Tunc exclamas› · printed under col 731

Exclamas. Lege, exclamabis, ut apud S. Cyprianum lib. III De testimoniis. MEN.

You cry out. Read, you shall cry out, as in St Cyprian, book 3 of the Testimonies. MÉNARD.

(41) ‹suadelam malorum› · printed under col 731, running over to the head of col 732

Suadelam malorum. Χειροτονία apud LXX redditur hic suadela, quia perorantes extensa manu verba faciebant. FELL. — Opinari quis posset interpretem nostrum scripsisse, suadelam manuum. Quae conjectura non est Menardi, ut fertur apud Clericum, sed Ed. Bernardi.

The persuasion of evil men. Χειροτονία in the Seventy is rendered here persuasion, because orators made their speeches with outstretched hand. FELL. — One might suppose that our translator wrote, the persuasion of hands. This conjecture is not Ménard's, as is stated in Le Clerc, but Edward Bernard's.

(42) ‹de histantibus› · printed under col 732

De histantibus. Volo, de his statibus: περὶ τούτων καταστάσεων. BERN. — Al. de his tantis, vel instantibus. Lectio de his talibus, περὶ τοιούτων, Fello videtur aliquanto commodior. Usserius vero legebat: Oportet ergo non de instantibus multum scrutantes scribere vobis, quae non possint sanare. Porro quaenam has inter lectiones sit seligenda, suadet ipsemet vetus Interpres, apud quem infra cap. XVII, sic legas: Si enim de instantibus ac futuris scribam vobis.

Concerning histantibus. I would have it, concerning these states: περὶ τούτων καταστάσεων. BERNARD. — Others have, concerning these so great things, or, concerning things at hand. The reading concerning such things, περὶ τοιούτων, seems to Fell somewhat more suitable. But Ussher read: It is needful, then, not to write to you, searching much concerning things at hand, what cannot heal. Furthermore, which of these readings is to be chosen the old Translator himself advises, in whom below, in ch. 17, you may read thus: For if I write to you concerning things present and things to come.

(43) ‹quae nos› · printed under col 732

Nos. Ita edit. Oxon. Al. ms. non.

Us. So the Oxford edition. Others, the manuscript, have not.

(44) ‹futuro diligamur› · printed under col 732

Futuro diligamur. Fellus in edit. Oxon. ex conjectura Usserii, futura diligamus. Sic legit et Menardus.

That we may be loved in the time to come. Fell in the Oxford edition, from a conjecture of Ussher, has that we may love the things to come. So Ménard also reads.

(45) ‹Non demus› · printed under col 732

Demus. Usser. debemus. FELL.

Let us give. Ussher has we ought. FELL.

(46) ‹similemus› · printed under col 732

Similemus. Sic et paulo post, similetis: verbum neutraliter sumitur. MEN.

We become like (similemus). So too a little after, similetis: the verb is taken intransitively. MÉNARD.

(47) ‹sicut scriptum est› · printed under col 732

Sicut scriptum est, etc. Usserius, de qua scriptum est, sicut Daniel dicit. Fellus autem sic: Sicut scriptum est a Daniele.

As it is written, etc. Ussher has, of which it is written, as Daniel says. But Fell thus: As it is written by Daniel.

(48) ‹Dominus intercidit› · printed under col 732

Intercidit. Ms. interdicit. Haec respiciunt Matth. XXIV, 22. Vide Isa. X, 23; et Malach. III, 1. FELL.

Has cut short. The manuscript has has forbidden. These words look to Matt. 24:22. See Isa. 10:23; and Mal. 3:1. FELL.

(49) ‹acceleret dilectus› · printed under col 732

Dilectus. Usser. dilectos. FELL.

The Beloved. Ussher has the beloved ones. FELL.

(50) ‹propheta: Regna› · printed under col 732

Regna. Ita LXX: βασιλεῖαι. At Hebr. ut in Vulg., reges. MEN.

Kingdoms. So the Seventy: βασιλεῖαι. But the Hebrew, as in the Vulgate, has kings. MÉNARD.

(51) ‹et non nostrum est› · printed under col 732, running over to the head of the notes under col 733

Et non nostrum est. Editi ad unum omnes: Et nostrum est. Locum mutilum adeoque corruptum esse agnovit Cl. Marianus in notis ad S. Justini M. Cohort. ad Graec. cap. 13, p. 17. Itaque illum sic restituit: Dicunt quia Testamentum illorum, et non nostrum est. Hanc autem emendationem insinuat cum hujusce capitis contextus, tum in primis ipsemet S. Barnabas infra cap. XIII: Ἴδωμεν ... εἰ ἡ διαθήκη εἰς ἡμᾶς, ἢ εἰς ἐκείνους, Videamus ... utrum Testamentum ad nos, an ad illos pertineat. Quam quidem Barnabae sententiam S. Justinus l. c. his verbis illustrat: Εἰ δέ τις φάσκοι τῶν προχείρως ἀντιλέγειν εἰθισμένων, μὴ ἡμῖν τὰς βίβλους ταύτας, ἀλλὰ Ἰουδαίοις προσήκειν, διὰ τὸ ἔτι καὶ νῦν ἐν ταῖς συναγωγαῖς αὐτῶν σώζεσθαι, καὶ μάτην ἡμᾶς ἐκ τούτων φάσκειν τὴν θεοσέβειαν μεμαθηκέναι λέγοι· γνώτω ἀπ' αὐτῶν τῶν ἐν ταῖς βίβλοις γεγραμμένων, ὅτι οὐκ αὐτοῖς, ἀλλ' ἡμῖν ἡ ἐκ τούτων διαφέρει διδασκαλία. Quod si quis ex iis qui libenter contradicere solent, non nostros hos libros, sed Judaeorum proprios esse dicat, eo quod etiamnum in eorum synagogis asserventur, ac frustra religionem his libris acceptam a nobis referri: noverit ille ex iis ipsis quae his in libris scripta sunt, non Judaeorum, sed nostram esse horum librorum doctrinae possessionem. Nimirum contendebant Judaei, suum esse, non Christianorum, Vetus Testamentum. Quos ergo hic refellit S. Barnabas. Hac de re quoque Eusebium consule Demonstr. evang., lib. I, cap. 6.

And it is not ours. The printed editions, to a man: And it is ours. That the passage is mutilated and therefore corrupt was recognized by the distinguished Maran in his notes on St Justin Martyr's Exhortation to the Greeks, ch. 13, p. 17. And so he restored it thus: They say that the Testament is theirs, and not ours. This emendation is suggested both by the context of this chapter and above all by St Barnabas himself below, in ch. 13: Let us see ... whether the covenant is for us or for them, Let us see ... whether the Testament belongs to us or to them. This opinion of Barnabas St Justin, in the place cited, illustrates in these words: But if any of those who are accustomed to contradict offhand should say that these books belong not to us but to the Jews, because they are still preserved even now in their synagogues, and that we claim in vain to have learned our religion from them, let him know from the very things written in the books that the teaching in them concerns not them but us. That is: If anyone of those who readily contradict should say that these books are not ours but the Jews' own, because they are still kept in their synagogues, and that we in vain attribute to these books the religion we have received: let him learn from the very things written in these books that the possession of the teaching of these books is not the Jews' but ours. The Jews, of course, contended that the Old Testament was theirs, not the Christians'. These, then, St Barnabas refutes here. On this matter consult also Eusebius, Demonstration of the Gospel, book 1, ch. 6.

IV. Antichristus ante portas, ergo fugiamus errores judaizantium et opera malae viae.

IV. The Antichrist is at the gates; therefore let us flee the errors of the judaizers and the works of the evil way.

(41) continued from col 731, set in n731

(42)–(51) printed under this column; their calls are in the full-width text set under the 731 rail; set in n731

(51) continued from col 732 (call in the text under the 731 rail), set in n731; its last part heads the notes under this column (‹Testamentum ad nos … lib. I, cap. 6›)

(10) ‹scriptas manu Dei› · scripture note, printed full width above the Variorum notes

Exod. XXXIV, 28.

Exod. 34:28.

(11) ‹de terra Aegypti› · scripture note, printed full width above the Variorum notes

Exod. XXXII, 7, et Deut. IX, 12.

Exod. 32:7, and Deut. 9:12.

(12) ‹de manibus suis› · scripture note, printed full width above the Variorum notes

Exod. XXXII, 19.

Exod. 32:19.

(13) ‹se docti videntur› · scripture note, printed full width above the Variorum notes

Isa. V, 21.

Isa. 5:21.

(14) ‹pauci electi, inveniamur› · scripture note, printed full width above the Variorum notes

Matth. XX, 16; XXII, 14.

Matt. 20:16; 22:14.

(15) ‹non aperuit os suum› · scripture note, printed full width above the Variorum notes

Isa. LIII, 5, 7.

Isa. 53:5, 7.

(16) ‹tenduntur retia avibus› · scripture note, printed full width above the Variorum notes

Prov. I, 17.

Prov. 1:17.

(52) ‹si non odio› · printed under col 733

Non odio. Ms. non modo. Usser. non modo animum. FELL.

Not by hatred. The manuscript has not only. Ussher has not only the mind. FELL.

(53) ‹Filius Dei: Resistamus› · printed under col 733

Resistamus, etc. Hanc Christi sententiam in toto Evangelio non repereris: sed Barnabas eam audivit ab ipso Christo, aut ab aliquo discipulo: qualis est haec Pauli sententia, Act. XX, 35: Et meminisse verbi Domini Jesu, quoniam ipse dixit: Beatius est magis dare, quam accipere. MEN.

Let us resist, etc. You will not find this saying of Christ in the whole Gospel: but Barnabas heard it from Christ Himself, or from some disciple: of which kind is this saying of Paul, Acts 20:35: And to remember the word of the Lord Jesus, how He Himself said: It is more blessed to give than to receive. MÉNARD.

(54) ‹in unum convenientes› · printed under col 733

In unum convenientes. His similia Hebr. X, 24, 25. FELL.

Coming together into one. Similar to these is Heb. 10:24, 25. FELL.

(55) ‹simus templum› · printed under col 733

Simus templum. S. Paulus hac loquendi formula saepe utitur, I Cor. III, 16, 17; VI, 19. II Cor. VI, 16; Ephes. II, 21; II Thess. II, 4. FELL.

Let us be a temple. St Paul often uses this manner of speaking, 1 Cor. 3:16, 17; 6:19. 2 Cor. 6:16; Eph. 2:21; 2 Thess. 2:4. FELL.

(56) ‹timorem Dei› · printed under col 733

Meditemur timorem Dei. Juxta illud Isa. XXXIII, 18: Cor tuum meditabitur timorem. MEN.

Let us meditate on the fear of God. In accordance with that saying of Isa. 33:18: Your heart shall meditate on fear. MÉNARD.

(57) ‹mandata illius› · printed under col 733, running over to the head of col 734

Hunc locum laudat Clemens Alex. Στρωμ., lib. II, cap. 7, pag. 447: Καὶ Βαρνάβας ὁ ἀπόστολος, « Οὐαὶ οἱ συνετοὶ παρ' ἑαυτοῖς, καὶ ἐνώπιον αὐτῶν ἐπιστήμονες, » προστάξας, ἐπήγαγεν· « Πνευματικοὶ γενώμεθα, ναὸς τέλειος τῷ Θεῷ· ἐφ' ὅσον ἐστὶν ἐφ' ἡμῖν, μελετῶμεν τὸν φόβον τοῦ Θεοῦ, καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν. »

Clement of Alexandria quotes this passage, Stromata, book 2, ch. 7, p. 447: And Barnabas the apostle, having set first, « Woe to those who are wise in their own eyes and knowing in their own sight, » added: « Let us become spiritual, a perfect temple to God; as far as it lies with us, let us meditate on the fear of God, and strive to keep His commandments, that we may rejoice in His ordinances. »

(58) ‹facit accipit› · printed under col 734

Accipit. Edit. Oxon. accipiet. Sic I Cor. III, 8: Unusquisque autem propriam mercedem accipiet secundum suum laborem.

Receives. The Oxford edition has shall receive. So 1 Cor. 3:8: But each one shall receive his own reward according to his own labour.

(59) ‹Attendite, ne› · printed under col 734

Attendite, ne, etc. Alludit ad parabolam decem virginum, Matth. XX⟨V⟩. MEN.

Take heed, lest, etc. He alludes to the parable of the ten virgins, Matt. 25. MÉNARD.

(60) ‹nostram. suscitet› · printed under col 734

Nostram, suscitet. Nostram, id est nostri, id est in nos. Suscitet, lege, suscitetur, adversus nos videlicet. MEN. — At Fellus post suscitet, addit litteris miniatis nos.

Our, may raise up. Our (nostram), that is, over us, that is, against us. May raise up: read, may be raised up, namely against us. MÉNARD. — But Fell, after may raise up, adds in red letters us.

(61) ‹cum videritis› · printed under col 734

Cum videritis, etc. Verbum videritis est praeteritum hoc loco. Nam infra loquitur de subversione templi Hierosolymitani jam facta. MEN.

When you have seen, etc. The verb videritis is a past tense in this place. For below he speaks of the overthrow of the temple of Jerusalem as already accomplished. MÉNARD.

(62) ‹et sic› · printed under col 734

Et sic. Id est, Quod sic. MEN.

And thus. That is, That thus. MÉNARD.

(63) ‹sanguinis illius› · printed under col 734

Sparsione sanguinis illius. I Petr. I, 2: In aspersionem sanguinis Jesu Christi. MEN.

By the sprinkling of His blood. 1 Pet. 1:2: Unto the sprinkling of the blood of Jesus Christ. MÉNARD.

(64) ‹Scriptum est› · printed under col 734

Scriptum est. Pro more interpretis, rectius, scripta sunt. Sic enim fortasse legit: Γέγραπται γὰρ περὶ αὐτοῦ τὰ μὲν πρὸς τὸν λαὸν τῶν Ἰουδαίων, τὰ δὲ πρὸς ἡμᾶς. FELL. Sic et MEN.

It is written. According to the translator's custom it would more correctly be, they are written. For perhaps he read thus: For it is written concerning Him, some things with reference to the people of the Jews, others with reference to us. FELL. So also MÉNARD.

(65) ‹sanguine› · printed under col 734

Sanguine. Legisse videtur interpres, τῷ αἵματι. FELL.

By the blood. The translator seems to have read τῷ αἵματι (by the blood). FELL.

(66) ‹juste periet› · printed under col 734

Periet. Semel lectorem moneo, me non probare maximam partem lectionum, quas Menardus ad oram veteris hujus interpretationis apposuit. Ita peribit correxit pro periet, cum non hoc minus quam alterum, in usu fuerit aevo posteriori. Ita et alibi, interiet, exiet et transiet, etiam apud T⟨i⟩bullum. VOSS.

Will perish (periet). I warn the reader once for all that I do not approve the greater part of the readings which Ménard set in the margin of this old translation. Thus he corrected peribit for periet, although this form was in use in the later age no less than the other. So too elsewhere, interiet, exiet and transiet, even in Tibullus. VOSSIUS.

(67) ‹veritatis, scientiam› · printed under col 734

Habens viam veritatis, scientiam. Felli editio Oxon., Habens viae veritatis scientiam.

Having the way of truth, knowledge. Fell's Oxford edition: Having the knowledge of the way of truth.

V. Novum foedus, passione Christi fundatum, est nobis ad salutem, Judaeis ad interitum.

V. The new covenant, founded on the passion of Christ, is for our salvation and for the destruction of the Jews.

(57) continued from col 733, set in n733

(58)–(67) printed under this column; their calls are in the full-width text set under the 733 rail; set in n733

(17) ‹similitudinem nostram› · scripture note, printed full width below the ancient version

Gen. I, 26.

Gen. 1:26.

(18) ‹ad poenitentiam› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Matth. IX, 13.

Matt. 9:13.

(68) ‹cui dixit die› · printed under col 735

Cui dixit die. Post dixit, videtur deesse τὸ Pater. Nam inde probare contendit, et Filii excellentiam, quod sit terrarum orbis Dominus, et quod ei dixerit Pater: Faciamus hominem, etc. Quod etiam repetit infra cap. VI, Λέγει γὰρ ἡ Γραφὴ περὶ ἡμῶν, ὡς λέγει τῷ Υἱῷ· Πιοήσωμεν κατ' εἰκόνα, etc. Id est: Dicit enim Scriptura de nobis, sicut dixit Filio (supple Deus, ut ex antecedentibus patet): Faciamus hominem ad imaginem, etc. MEN. — Mihi magis placet Bulli conjectura, qui hunc locum sic fortasse restituendum censet: Cui dixit Deus ante constitutionem mundi. Videsis ejus Defens. Fid. Nic., sect. I, cap. 2, § 2.

To whom He said on the day. After said, the word Father seems to be lacking. For from this he strives to prove the excellence of the Son too, that He is Lord of the world, and that the Father said to Him: Let us make man, etc. Which he also repeats below, in ch. 6: For the Scripture says concerning us, as He says to the Son: Let us make [man] after the image, etc. That is: For the Scripture says of us, as He said to the Son (supply God, as is clear from what precedes): Let us make man to the image, etc. MÉNARD. — Bull's conjecture pleases me more, who thinks this place should perhaps be restored thus: To whom God said before the foundation of the world. See his Defence of the Nicene Faith, sect. 1, ch. 2, § 2.

(69) ‹ante constitutionem saeculi› · printed under col 735

Ante constitutionem saeculi. Id est, ante plenam et perfectam mundi constitutionem, quia homine nondum creato, non erat mundus plane perfectus. MEN.

Before the foundation of the age. That is, before the full and perfect foundation of the world, because, man not yet having been created, the world was not wholly perfect. MÉNARD.

(70) ‹habentes donum› · printed under col 735

Prophetae ab ipso habentes donum, etc. Prophetiae videlicet. Nam prophetae Dei Spiritu afflati prophetarunt. MEN. — Hunc locum strenue defendit Grabius in Adnot. ad Bulli Defens. Fid. Nic., § 5, pag. 45 contra Lucam Mellierum, seu Samuelem Crellium. Quin etiam ipsi videtur ex Barnaba descripsisse Irenaeus, quae habet lib. IV, cap. 20, n. 4: Prophetae ab eodem Verbo propheticum accipientes charisma, praedicaverunt ejus secundum carnem adventum. Quibus paria scripserat lib. IV, cap. 7, n. 2: Omnes qui ab initio cognitum habuerunt Deum, et adventum Christi prophetaverunt, revelationem acceperunt ab ipso Filio.

The prophets, having the gift from Him, etc. That is, of prophecy. For the prophets prophesied inspired by the Spirit of God. MÉNARD. — This passage Grabe vigorously defends in his Annotations on Bull's Defence of the Nicene Faith, § 5, p. 45, against Lucas Mellierus, or Samuel Crell. Indeed it seems to him that Irenaeus copied from Barnabas what he has in book 4, ch. 20, n. 4: The prophets, receiving the prophetic gift from the same Word, proclaimed His coming according to the flesh. Things like which he had written in book 4, ch. 7, n. 2: All who from the beginning have known God and have prophesied the coming of Christ received the revelation from the Son Himself.

(71) ‹promissum parentibus redderet› · printed under col 736

Sustinuit, ut promissum parentibus redderet. Id est, passus est, ut quae priscis patribus per prophetas praenuntiata sunt, adimpleret. Et τὸ ut sequelam significat, non causam: quasi diceret: Ita ut promissum parentibus redderet. MEN.

He endured, so that He might fulfil the promise to the fathers. That is, He suffered, so that He might fulfil what had been foretold to the fathers of old through the prophets. And the word so that signifies a consequence, not a cause: as if he said: So that He fulfilled the promise to the fathers. MÉNARD.

(71) printed under this column; its call is in col 735, set in n735

(72) ‹(before) τὸν λαὸν τὸν› · printed under col 736

Hic incipit textus Graecus superstes.

Here the surviving Greek text begins.

(73) ‹τὸν καινὸν› · printed under col 736

Ms. κενόν, male.

The manuscript has κενόν (empty), wrongly.

(74) ‹Πέρας› · printed under col 736

Πέρας, porro, ut saepe apud Barn.

Πέρας, moreover, as often in Barnabas.

(75) ‹ὑπερηγάπησεν αὐτόν› · printed under col 736

Sc. τὸν Ἰσραήλ.

That is, Israel.

(76) ‹ἐξελέξατο› · printed under col 736

H. l. laudat Orig. c. Cels. I, n. 63, t. I, p. 378. Ed. BB. Vide: Hefele, das Sendschreiben des A. Barn. p. 160.

Origen quotes this place, Against Celsus 1, n. 63, vol. 1, p. 378, Benedictine edition. See Hefele, Das Sendschreiben des Apostels Barnabas, p. 160.

(77) ‹Θεοῦ εἶναι› · printed under col 736

Conjunge haec cum verbis anteced.: quia in carne oportebat, etc. Eamdem sententiam reperies in Orac. Sibyll. Proœm. v, 10-15

Join these words with the preceding: because it was necessary in the flesh, etc. You will find the same thought in the Sibylline Oracles, Proem, lines 10–15.

(78) ‹μὴ εἶναι ἥλιον› · printed under col 736

I. e. qui aliquando desinere debet. MEN.

That is, which must one day cease. MÉNARD.

(79) ‹judicabat› · printed under col 736; call in the ancient version below the Greek

Judicabat. Al., ex conjectura, judicat vel judicabit. Menardus tamen leg. indicabat, ut modo vidimus.

He judged. Others, by conjecture, have he judges or he will judge. Ménard, however, reads he pointed out, as we have just seen.

(80) ‹illis› · printed under col 736; call in the ancient version below the Greek

Illis. Al. forte, ille ad summam, vel ad finem docens. Vel: Finis autem, docens. Integrum hunc locum sic restituit Fellus: Et ipse sibi populum novum parans, resurrectione facta in terris agens, ostendit quod judicabit illos: et ad extremum ad vitam ducens, etc.

Them. Others perhaps have, he, in sum, or to the end, teaching. Or: And at the end, teaching. Fell restored this whole passage thus: And He, preparing for Himself a new people, living on earth after the resurrection was accomplished, showed that He would judge them: and at the last, leading to life, etc.

(81) ‹nec dilexerunt illum› · printed under col 736; call in the ancient version below the Greek

Non crediderunt, nec dilexerunt illum. Haec non sunt in textu Graeco. Lege tamen, sed non crediderunt, etc. MEN. — Legit interpres ἐκήρυξαν, καὶ οὐπερ ἠγάπησαν. VOSS. et FELL.

They did not believe, nor did they love Him. These words are not in the Greek text. Read, however, but they did not believe, etc. MÉNARD. — The translator read, they proclaimed, and they did not love [the Greek as printed, οὐπερ ἠγάπησαν]. VOSSIUS and FELL.

(82) ‹homines sanari› · printed under col 736; call in the ancient version below the Greek

Sanari. Forte salvari. Menardus pro ἐσώθημεν legit ἐσώθησαν.

To be healed. Perhaps to be saved. Ménard, for ἐσώθημεν (we were saved), reads ἐσώθησαν (they were saved).

Sequitur vetus interpretatio.

The ancient translation follows.

populum . . . parans. . . resurrectione facta, in terris. . . judicabat illis . . . ad vitam ducens populum Judaeorum, et magna signa et monstra faciens, non crediderunt nec dilexerunt illum. Tunc apostolos suos, qui incipiebant praedicare Evangelium suum, elegit, qui erant super omne peccatum peccatores; ut ostenderet, quia non venit vocare justos, sed peccatores . . . . . Tunc ostendit se esse Filium Dei. Si enim non venisset in carne, quo modo possent homines sanari . . . ? cum respicientes solem, . . . . . qui est opus manus Dei, non possint radios ejus diutius intueri. Filius ergo Dei ideo in carne venit, ut consummationem peccatorum definiret eis, qui persecuti sunt ad mortem prophetas illius. . . . . Dicit autem Isaias: Plaga corporis illius omnes sanati sumus. Et alius propheta: Feriam pastorem, et dispergentur oves gregis. Ipse autem voluit sic pati . . . . . . . . Dicit enim qui prophetat de illo:

(83) ‹εἰς τοῦτο ὑπέμεινε› · printed under col 737

Profert aliam causam adventus Christi, ut consummarentur peccata Judaeorum addita Christi morte. MEN. cfr. Matth. XXIII, 31 sqq.

He brings forward another cause of Christ's coming: that the sins of the Jews might be brought to completion by the addition of Christ's death. MÉNARD. Compare Matt. 23:31 ff.

(84) ‹ὁ Θεός· τὴν› · printed under col 737

Ms. πηγήν. Vet. interpr.: plaga corporis illius omnes sanati sumus.

The manuscript has πηγήν (spring). The old translator: by the wound of His body we have all been healed.

(85) ‹αὐτῶν, [καὶ› · printed under col 737

Ita restituo ex veteri versione Lat., quae habet: Et alius propheta. Sensus est: Annuntiavit Deus per prophetas, Judaeos Christum esse interfecturos, et hanc necem ipsis interitum fore.

So I restore from the old Latin version, which has: And another prophet. The sense is: God announced through the prophets that the Jews would kill Christ, and that this slaying would be their own destruction.

(86) ‹Καὶ πάλιν λέγει› · printed under col 737

Cfr. Justin. Apol. I, n. 38.

Compare Justin, Apology 1, n. 38.

(87) ‹ὡς στερεὰν πέτραν› · printed under col 737

Faciem non avertens.

Not turning away the face.

(88) ‹τί λέγει› · printed under col 737

Sc. Patris jussio de incarnatione et toto humanae incarnationis negotio.

That is, the Father's command concerning the incarnation and the whole business of the human incarnation.

(89) ‹εἰς συντριβήν› · printed under col 737

Veterem interpretem imitati vocem ἐπεὶ in versione nostra negleximus.

Following the old translator, we have neglected the word ἐπεί in our version.

(90) ‹ἔθηκε τὴν σάρκα› · printed under col 737

Σάρξ Christi propter ἰσχὺν propheta λίθος vocatur.

The flesh of Christ, on account of its strength, is called by the prophet a stone.

(91) ‹Καὶ ἔθηκέ› · printed under col 737

Ἔθηκα. OXON. et LXX.

Ἔθηκα (I set). The Oxford edition and the Seventy.

(92) ‹maxillas meas ad palmus› · printed under col 737, running over to the head of col 738; call in the ancient version below the Greek

Palmas. Colaphos palma impactos. Glossae vet. Depalmare, κολαφίζειν. CLER.

Palms. Blows struck with the palm. The old glossaries: Depalmare, to buffet. LE CLERC.

(93) ‹aequalis futurus est› · printed under col 738; call in the ancient version below the Greek

Quis aequalis futurus est. Interpres legebat εἰκασόμενος loco δικαζόμενος. MEN.

Who will be equal. The translator read εἰκασόμενος (being compared) in place of δικαζόμενος (going to law). MÉNARD.

(94) ‹veterascitis› · printed under col 738; call in the ancient version below the Greek

Veterascitis. Al. Forte veterascetis, juxta Graecum. Sic et Felli editio Oxon.

You grow old. Others: perhaps you will grow old, according to the Greek. So too Fell's Oxford edition.

(95) ‹pretiosum, electum› · printed under col 738; call in the ancient version below the Greek

Ecce mittam in fundamenta Sion lapidem pretiosum, electum. Locus mutilus, et legendus ut apud S. Cyprianum, lib. II, De testimoniis: Ecce immitto in fundamenta Sion lapidem pretiosum, electum, summum angularem, honoratum; juxta textum Graecum Barnabae, ubi in praesenti legitur ἐμβάλλω, ut I Pet. II, 6. Ἰδοὺ τίθημι, κ. τ. λ. MEN.

Behold, I will put into the foundations of Sion a precious, chosen stone. The passage is mutilated, and should be read as in St Cyprian, book 2 of the Testimonies: Behold, I put into the foundations of Sion a precious, chosen stone, the chief corner-stone, honoured; in agreement with the Greek text of Barnabas, where the present ἐμβάλλω is read, as in 1 Pet. 2:6: Behold, I lay, etc. MÉNARD.

(96) ‹non confundetur› · printed under col 738; call in the ancient version below the Greek

Non confundetur. Ita Rom. IX, 33: οὐ καταισχυνθήσεται. In textu Graeco Isaiae XXVIII, 16: οὐ μὴ καταισχυνθῇ, id est non confundatur. In textu Graeco Barnabae: Qui sperabit in eum, vivet in aeternum. MEN.

He shall not be confounded. So Rom. 9:33: he shall not be put to shame. In the Greek text of Isaiah 28:16: he shall certainly not be put to shame, that is, let him not be confounded. In the Greek text of Barnabas: He who hopes in Him shall live for ever. MÉNARD.

(97) ‹qui dicunt› · printed under col 738; call in the ancient version below the Greek

Qui. Al. quia. Fellus retinet qui.

Who. Others have because. Fell keeps who.

VI. Christi passio et novum foedus jam et prophetis annuntiatur.

VI. The passion of Christ and the new covenant were announced already by the prophets too.

Vetus interpretatio.

The ancient translation.

Parce animae meae a gladio. Et: Confige clavis carnes meas: quia nequissimorum conventus insurrexerunt in me. Et iterum dicit: Ecce posui dorsum meum ad flagella, et maxillas meas ad palmus. Faciem autem meam posui tanquam solidam petram. VI. Cum autem fecit Dei praeceptum, quid dicit? Quis est qui contradicit? resistat mihi. Quis aequalis futurus est mihi? propinquet puero Dei. Vae vobis, quia vos omnes veterascitis tanquam vestimentum; et tinea devorabit vos. Iterum dicit propheta: Tanquam lapis . . expositus est in afflictionem. Ecce mittam in fundamenta Sion lapidem pretiosum, electum, . . . . Et quid dicit? Et qui crediderit in illum, non confundetur. In lapide ergo fides nostra? Absit! Sed quia in fortitudine posuit corpus illius . . . . . . . . . . . . Dicit iterum propheta: Lapidem quem reprobaverunt aedificantes, hic factus est in caput anguli. . . . Hic est dies, . . . . quem fecit Dominus. . . . . . . . . . . . . . . . . . . . . . . . Quid ergo dicit? . . Circumvenerunt me conventus nequissimorum: vallaverunt me tanquam apes. . . Et iterum dixit: Super vestem meam sortes miserunt. In carne ergo incipiente illo venire, . . ante ostensa sunt quae passurus erat. Dicit ergo propheta ad Judaeos: Vae animae iniquorum, . . . . . . . . . . qui dicunt

(19) ‹ab illis esse› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Isai. LIII, 8; Zach. XIII, 6.

Isa. 53:8; Zech. 13:6.

(20) ‹oves gregis› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Zach. XIII, 7; Matth. XXVI, 31; Marc. XIV, 27.

Zech. 13:7; Matt. 26:31; Mark 14:27.

(21) ‹animae meae a gladio› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Psal. XXI, 21.

Ps. 21:21.

(22) ‹confige carnes meas› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Psal. CXVIII, 120.

Ps. 118:120.

(23) ‹insurrexerunt in me› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Psal. XXI, 17.

Ps. 21:17. [The call 23 is printed a second time, after ‹posui sicut›.]

(24) ‹solidam petram› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Isai. L, 6, 7.

Isa. 50:6, 7.

(25) ‹devorabit vos› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Ibid., 8, 9.

Ibid., 8, 9.

(26) ‹in contritionem› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Isa. VIII, 14, juxta textum Hebraicum, non juxta LXX.

Isa. 8:14, according to the Hebrew text, not according to the Seventy.

(27) ‹angularem, honorabilem› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Isa. XXVIII, 16, cfr. Rom. IX, 33, I Petr. II, 6.

Isa. 28:16; compare Rom. 9:33, 1 Pet. 2:6.

(28) ‹solidam petram› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Isa. L, VII.

Isa. 50:7.

(29) ‹caput anguli› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Psal. CXVII, 22.

Ps. 117:22.

(92) continued from col 737, set in n737

(93)–(97) printed under this column; their calls are in the ancient version on this page, set in n737

(30) ‹fecit Dominus› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Psal. CXVII, 24.

Ps. 117:24.

(31) ‹concilium malignantium› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Psal. XXI, 17.

Ps. 21:17.

(32) ‹sicut apes favum› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Psal. CXVII, 12.

Ps. 117:12.

(33) ‹miserunt sortem› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Psal. XXI, 19.

Ps. 21:19.

(34) ‹molestus nobis est› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Isa. III, 9; Sap. II, 12.

Isa. 3:9; Wis. 2:12.

(35) ‹in terram bonam› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Exod. XXXIII, 1.

Exod. 33:1.

(36) ‹lacte et melle› · scripture note, printed full width below the ancient version; its call is in Migne's facing Latin translation in this column, which is not set

Levit. XX, 24.

Lev. 20:24.

(98)–(100), (1)–(8) printed under this column; the calls of (98)–(7) are in the Greek of col 740 and that of (8) in the ancient version; set in n740

(98) ‹ἐποίησεν ὁ Κύριος› · printed under col 739

Loquitur de ea die, qua lapis reprobatus factus est in caput anguli.

He speaks of that day on which the rejected stone became the head of the corner.

(99) ‹ἵνα συνιῆτε› · printed under col 739

Ἁπλούστ. Συνιῆτε. Haec laudat Clem. Alex. Strom. V, c. 10, p. 683.

More simply ... you may understand. Clement of Alexandria quotes these words, Stromata 5, ch. 10, p. 683.

(100) ‹ἀγάπης ὑμῶν› · printed under col 739

I. e. omnia pro vobis et facere et pati paratus. Cfr. I Cor. IV, 13, et Ign. ad Eph. C. 18.

That is, ready both to do and to suffer all things for you. Compare 1 Cor. 4:13, and Ignatius to the Ephesians, ch. 18.

(1) ‹ἔβαλον κλῆρον› · printed under col 739

Cfr. Justin. Apol. I, n. 38.

Compare Justin, Apology 1, n. 38.

(2) ‹ἡμῖν ἐστι› · printed under col 739

Cfr. Justin. Dial. c. Tryph., n. 17

Compare Justin, Dialogue with Trypho, n. 17

(3) ‹Μωσῆς αὐτοῖς› · printed under col 739

Haec et sequentia usque ad τὸν κύριον αὐτοῦ habet Clem. Alex. Strom. V, 10, p. 683.

Clement of Alexandria has this and what follows, as far as his Lord, Stromata 5, 10, p. 683.

(4) ‹ἡ γνῶσις› · printed under col 739

I. e. profundior Veteris Test. et antiquae oeconomiae divinae cognitio — homini Christiano reclusa. Cfr. Neander R. G. I, 415.

That is, the deeper knowledge of the Old Testament and of the ancient divine economy — laid open to the Christian. Compare Neander, Church History [printed R. G.], vol. 1, p. 415.

(5) ‹[φησὶν› · printed under col 739

Φησὶν, γὰρ, εἰς, uncis inclusa, restituo (monente Davisio) ex Clem. Alexandrino, cum et vetus interpres ita legerit.

Φησίν, γάρ and εἰς, enclosed in brackets, I restore (on Davies's advice) from Clement of Alexandria, since the old translator too read so.

(6) ‹γῆ ἐστι πάσχουσα› · printed under col 739

Homo quia e terra est creatus, ideo Christus secundum humanam suam naturam terrae potest comparari.

Because man was created from the earth, Christ, according to His human nature, can therefore be compared to the earth.

(7) ‹Τί οὖν λέγει› · printed under col 739

Hic incipit secunda loci biblici Exod. XXXIII, 1, interpretatio allegorica seu gnostica. Terra illa primum humanam Christi naturam denotabat, nunc Christianos, Salvatore renatos pueros Dei innuit.

Here begins the second allegorical, or gnostic, interpretation of the biblical passage Exod. 33:1. That land first denoted the human nature of Christ; now it signifies the Christians, reborn as children of God by the Saviour.

(8) ‹Circumveniamus› · printed under col 739; call in the ancient version below the Greek

Circumveniamus. Int. Vet. videtur legisse ἐνεδρεύσωμεν, ut est Sap. II, 12. Eadem interpretatio habetur apud S. Cyprianum, lib. II, De testimoniis. MEN.

Let us circumvent. The old translator seems to have read ἐνεδρεύσωμεν (let us lie in wait), as in Wis. 2:12. The same rendering is found in St Cyprian, book 2 of the Testimonies. MÉNARD.

(9) ‹benedictus Dominus. . , quia› · printed under col 740; call in the ancient version below the Greek

Et benedictus Dominus . . quia. Interpres vocem et interponens, videtur ea quae sequuntur pro sacrae Scripturae sensu laudasse. Fortasse Prov. III, 33, aut Psal. CXVIII, 12, sed Clemens Alex. praesentem lectionem Graeci textus confirmat. Ita Fell. qui ex Graecis item supplet noster et pro quia legit qui.

And blessed be the Lord . . because. The translator, by inserting the word and, seems to have cited what follows as the sense of holy Scripture. Perhaps Prov. 3:33, or Ps. 118:12; but Clement of Alexandria confirms the present reading of the Greek text. So Fell, who likewise supplies our from the Greek and for because reads who.

(10) ‹parabolam Dominus› · printed under col 740; call in the ancient version below the Greek

Dicit autem per prophetas parabolam Dominus. Locus corruptus. Lege, ut in textu Graeco, et apud Clementem: Dicit enim propheta: Parabolam Domini quis intelliget? Locus habetur Isa. XL, 13, Τίς ἔγνω νοῦν Κυρίου; Quis novit sensum Domini? Dixit autem Barnabas parabolam, quae est sermo allegoricus et obscurus, ut divinae mentis obscuritatem ostenderet. MEN. — Hanc Menardi emendationem secutus est Fellus in textu, nihil monens.

But the Lord speaks a parable through the prophets. The passage is corrupt. Read, as in the Greek text and in Clement: For the prophet says: Who shall understand the parable of the Lord? The passage is found in Isa. 40:13: Who has known the mind of the Lord? Who has known the sense of the Lord? Barnabas said parable, which is an allegorical and obscure discourse, to show the obscurity of the divine mind. MÉNARD. — Fell followed this emendation of Ménard in his text, without remark.

(11) ‹nos cognovit› · printed under col 740; call in the ancient version below the Greek

Cognovit. Fellus in textu restituit, recognovit. Sed in nota: Rectius, inquit, renovavit. Quod sane pridem Menardus monuerat.

He knew. Fell restored in his text, He recognized. But in a note: More correctly, he says, He renewed. Which indeed Ménard had pointed out long before.

(12) ‹dicit Scriptura› · printed under col 740; call in the ancient version below the Greek

Nos enim, sicut dicit Scriptura. Locus corruptus. Legendum, ut in textu Graeco: De nobis enim dicit Scriptura, sicut dicit Filio, Deus videlicet, aut Pater. MEN.

For we, as the Scripture says. The passage is corrupt. It should be read, as in the Greek text: For the Scripture says of us, as He says to the Son, namely God, or the Father. MÉNARD.

(13) ‹vobis dicit› · printed under col 740; call in the ancient version below the Greek

Vobis dicit. Forte, nobis fecit. — Menardus autem integrum hunc locum corruptum reputans, sic restituit: Rursus vobis ostendam, quomodo in novissimis temporibus fecit: antecedentibus et intermediis omissis.

He says to you. Perhaps, He made for us. — But Ménard, thinking this whole passage corrupt, restored it thus: Again I will show you how He made [it] in the last times; omitting what precedes and what lies between.

Vetus interpretatio.

The ancient translation.

inter se: Circumveniamus justum, quia insuavis est nobis. Et Moyses autem dicit ad illos: . . Haec dicit Dominus Deus: Intrate in terram bonam, quam promisit Dominus Abrahae, Isaac et Jacob; et domini estote illius terrae, quae trahit lac et mel. Quid dicat scientia, discite: Credite, inquit, in eum qui in carne apparebit, Jesum. Homo enim terra est. . ; cum ex terra sit figmentum Adae. Quid ergo dicit: In terram bonam, fluentem lac et mel? Et benedictus Dominus. . , quia sapientiam et sensum posuit in nobis absconditorum suorum. Dicit autem per prophetas parabolam Dominus: Quis intelliget, nisi sapiens, . . . et diligens Dominum suum? Quia ergo, cum nos cognovit in remissionem peccatorum, fecit nos aliam figuram tanquam pueros habere, ut spiritu figuraret nos. Nos enim, sicut dicit Scriptura . . . . : Faciamus hominem ad imaginem et similitudinem nostram: et supersit bestiis terrae, et avibus coeli, et piscibus maris. Et Dominus, videns bonam figuram nostram, dixit: Crescite et multiplicamini, et replete terram. . . . Iterum vobis ostendam, quo modo vobis dicit secundam figuram

(14) ‹anchor: "ἀγαπῶν τὸν Κύριον αὐτοῦ"› · printed under col 741

Haec verba in libris sacris frustra quaeruntur. Similia occurrunt Isai. XL, 13. Prov. I, 6. Pott.

These words are sought in vain in the sacred books. Similar ones occur at Isa. 40:13 and Prov. 1:6. Potter.

(15) ‹anchor: "Ἐπεὶ οὖν ἀνακαινίσας"› · printed under col 741

Particip. pro indicat. ut c. 19 et saepius apud Patres.

Participle for indicative, as in ch. 19 and quite often in the Fathers.

(16) ‹anchor: "ὡς παιδίων"› · printed under col 741

Ms. παιδίον, male. Παιδίου. Davis.

The manuscript has παιδίον, wrongly. [Read] Παιδίου. Davis.

(17) ‹anchor: "ἀναπλασσόμενος"› · printed under col 741

Ms. ἀναπλασσομένους, male. Πνεύματι restituit Fellus ex interpr. Lat.

The manuscript has ἀναπλασσομένους, wrongly. Fell restored πνεύματι from the Latin version.

(18) ‹anchor: "πρὸς τὸν Υἱόν"› · printed under col 741

Sc. jam initio creationis de nobis dixit.

That is, He said it of us already at the beginning of the creation.

(19) ‹anchor: "ὡς τὰ πρῶτα"› · printed under col 741

Non est in S. Script., sed f. respexit Barn. ad Ezech. XXXVI, 11, vel Matth. XX, 16.

It is not in Holy Scripture, but perhaps Barnabas had in view Ezek. 36:11, or Matt. 20:16.

(20) ‹anchor: "κατακυριεύσατε αὐτῆς"› · printed under col 741

I. e. respectu secundae hujus creationis (regenerationis Christianae) praedicavit propheta: Intrate, etc., i. e. renascimini.

That is, with regard to this second creation (the Christian regeneration) the prophet proclaimed: Enter, etc., that is, be born again.

(21) ‹anchor: "πάλιν Κύριος"› · printed under col 741

Vocem Κύριος, quam et vetus non legit interpres, aut male additam putes, aut non ad Deum, sed ad Prophetam (David) referas. — Notes deinde, quod hisce verbis tertia loci illius biblici explicatio allegorica seu gnostica incipiat, qua terram illam de Ecclesia Christiana interpretatur. Cfr. Not. 7, sup.

The word Κύριος, which the ancient translator also did not read, you may either regard as wrongly added, or refer not to God but to the Prophet (David). — Note further that with these words begins the third, allegorical or gnostic, explanation of that biblical passage, by which he interprets that land of the Christian Church. Cf. note 7 above.

(22) ‹anchor: "εἶτα γάλακτι ζωοποιεῖται"› · printed under col 741, continued under col 742

Lac et mel, πίστις καὶ κήρυγμα, quibus Ecclesia nos nutrit.

The milk and honey: πίστις καὶ κήρυγμα (faith and preaching), with which the Church nourishes us.

(23) ‹anchor: "Dicit Dominus: Ecce facio", in the ancient Latin version below› · printed under col 742

Ecce facio. Rectius, faciam. Fell. — Conjicit autem Menardus his verbis S. Barnabam respexisse vel ad Isa. XLIII, 18, vel ad Jerem. XXXIII, 7, vel denique ad Thren. V, 21: Innova dies nostros sicut a principio. Haec enim precatio, inquit, est futurorum praedictio.

Ecce facio (Behold, I make). More correctly, faciam (I shall make). Fell. — Ménard, however, conjectures that with these words St Barnabas had in view either Isa. 43:18, or Jer. 33:7, or finally Lam. 5:21: Renew our days as from the beginning. For this prayer, he says, is a prediction of things to come.

(24) ‹anchor: "Quia ipse incipiebat", in the ancient Latin version below› · printed under col 742

Incipiebat. In textu Graeco ἔμελλεν, id est debebat, ut supra, et alibi passim. Men.

Incipiebat (he was beginning). In the Greek text ἔμελλεν, that is, debebat (he was to), as above, and elsewhere passim. Ménard.

(25) ‹anchor: "sic vivificamur", in the ancient Latin version below› · printed under col 742

Sicut per fidem... verbo... vivificamur. Al. juxta Graeca: Sic et per fidem... et verbo... vivificabimur. Fellus tamen primam tantummodo emendationem admisit.

Sicut per fidem... verbo... vivificamur (as through faith... by the word... we are brought to life). Others, following the Greek: Sic et per fidem... et verbo... vivificabimur (so also through faith... and by the word... we shall be brought to life). Fell, however, admitted only the first emendation.

(26) ‹anchor: "quia superesse", in the ancient Latin version below› · printed under col 742

Superesse. Sic sup. Faciamus hominem... et supersit bestiis terrae. Est igitur hic superesse vet. Interp. dominari, praeesse, excellere. Quo sane sensu verbum istud antiquis etiam scriptoribus Latinis interdum usurpatur.

Superesse. So above: Faciamus hominem... et supersit bestiis terrae (Let us make man... and let him be over the beasts of the earth). Here, then, superesse in the ancient translator is to rule, to be set over, to excel; and in that sense the word is indeed sometimes used by the ancient Latin writers too.

(27) ‹anchor: "ut quis imperans domino", in the ancient Latin version below› · printed under col 742

Domino. Leg. dominus. Hanc lectionem retinuit Fellus in sua edit. Oxon.

Domino. Read dominus (lord). Fell kept this reading in his Oxford edition.

Vetus interpretatio. in novissimis. Dicit Dominus: Ecce facio novissima tanquam priora. Propter hoc ergo praedicavit propheta: Intrate in terram, quae trahit lac et mel, et dominamini ejus . . . . . . . . . . . . Quia ipse incipiebat apparere, et in nobis habitare: templum enim Domini, . . inhabitatio cordis nostri est. Dicit ergo iterum: Et quo modo apparebo Domino Deo meo, et magnificabor? Inquit: Confitebor in ecclesia . . fratrum meorum, et decantabo tibi in Ecclesia sanctorum. Nos ergo sumus, quos induxit in terram bonam. Quid ergo lac et mel? Quia ab initio infans melle et . . lacte vivificatur; sicut per fidem promissionis, verbo dum adnutrimur, sic vivificamur, dominatum agentes terrae. . . . . . . . . . Quis est, qui possit modo esse super bestias, aut super aves, aut super pisces? Sentire debetis, quia superesse potestatis est, ut quis imperans domino sit. . . . . . . . . . . . . . . . . . . . . .

(22) printed under this column (continuation); its call is in col 741, set in n741 (23)–(27) printed under this column; their calls are in the ancient Latin version printed below col 741, set in n741 37 ‹anchor: "piscibus maris"› · printed under col 742 (scripture reference, in the full-width reference line) Gen. I, 26.

Gen. 1:26.

38 ‹anchor: "replete terram"› · printed under col 742 Ibid., 28.

Ibid., 28.

39 ‹anchor: "corda carnea"› · printed under col 742 Ezech. XI, 19; XXXVI, 26.

Ezek. 11:19; 36:26.

40 ‹anchor: "et glorificabor"› · printed under col 742 Psal. XLI, 3.

Ps. 41:3.

41 ‹anchor: "ecclesia sanctorum"› · printed under col 742 Psal. XXI, 23.

Ps. 21:23.

(28)–(33) printed under this column; their calls are in col 744, set in n744

(34) printed under this column (continued under col 744); its call is in the ancient Latin below, set in n744

42 ‹anchor: "exterminaretur"› · printed under col 743 (scripture reference, in the full-width reference line) Lev. XXIII, 29.

Lev. 23:29.

(none; the full-width caption "VII. Jejunium et Caper — typus Christi." is set in n744)

(28) ‹anchor: "Τίς οὖν ὁ δυνάμενος"› · printed under col 743

Ms. τί, male.

The manuscript has τί, wrongly.

(29) ‹anchor: "ἄρα ἡμῖν εἴρηκε"› · printed under col 743

Sensus: in praesenti quidem imperium illud in volucres, etc., non tenemus, sed promissam hanc dominationem aliquando recuperabimus.

The sense is: at present indeed we do not hold that dominion over the birds, etc., but we shall one day recover this promised lordship.

(30) ‹anchor: "πεφανέρωκαν"› · printed under col 743

αν pro ασι, ut saepius in N. T. Winer, Gram. p. 72, ed. IV.

-αν for -ασι, as often in the New Testament. Winer, Grammar, p. 72, 4th ed.

(31) ‹anchor: "οἱ ἱερεῖς τοῦ λαοῦ"› · printed under col 743

Ναοῦ. Men.

[Read] Ναοῦ (of the temple). Ménard.

(32) ‹anchor: "σκεῦος τοῦ πνεύματος"› · printed under col 743

I. e. corpus suum. Men. Sensus est: mandato de jejunio Dominus typum passionis suae praebere voluit.

That is, His own body. Ménard. The sense is: by the commandment about the fast the Lord willed to furnish a type of His passion.

(33) ‹anchor: "ὑπὲρ πασῶν τῶν ἁμαρτιῶν"› · printed under col 743

Non est in sacra Scriptura; sed inter Christianos sec. II, traditiones quaedam falsae de ritibus Judaici festi expiationum divulgatae fuisse videntur, quas hic Barnabas, alias Justinus (Dial. c. Tryph., n. 40) et Tertull. Adv. Jud. cap. 14, adv. Marc. III, 7, secuti sunt.

It is not in Holy Scripture; but among the Christians of the second century certain false traditions about the rites of the Jewish feast of expiations seem to have been spread abroad, which Barnabas here, and elsewhere Justin (Dialogue with Trypho, n. 40) and Tertullian (Against the Jews, ch. 14; Against Marcion 3.7), followed.

(34) ‹anchor: "cum per omnia", in the ancient Latin version below› · printed under col 743, continued under col 744

Cum per omnia. Leg. cui p. o. juxta Graeca. — Sic quoque Fellus in sua edit. Oxon.

Cum per omnia (since through all things). Read cui p. o. (to Whom through all things), following the Greek. — So also Fell in his Oxford edition.

(35) ‹anchor: "Quid . . dicit . . propheta", in the ancient Latin version below› · printed under col 744

Propheta. Forte, in propheta, juxta Graecum. Sic et Felli edit. Oxon.

Propheta (the prophet). Perhaps in propheta (in the prophet), following the Greek. So also Fell's Oxford edition.

(36) ‹anchor: "pro peccatis populi mei", in the ancient Latin version below› · printed under col 744

Populi mei. In textu Graeco, λαοῦ τοῦ καινοῦ, id est populi novi: non ita recte; quia Christus pro universo mundo passus est. Men. — At Graecam lectionem confirmare fortasse quis posset ex isto Apostoli loco, II Cor. V, 17: Ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά.

Populi mei (of My people). In the Greek text λαοῦ τοῦ καινοῦ, that is, of the new people: not so correctly, since Christ suffered for the whole world. Ménard. — But one could perhaps confirm the Greek reading from this passage of the Apostle, 2 Cor. 5:17: Therefore if anyone is in Christ, [he is] a new creation; the old things have passed away, behold, all things have become new.

(37) ‹anchor: "et plangite vos", in the ancient Latin version below› · printed under col 744

Plangite vos. Leg. plangente, expuncto pronomine vos, ut in textu Graeco κοπτομένου. Nam populus illa die debebat affligere animas jejunio, in cinere et cilicio. Men.

Plangite vos (and mourn, you). Read plangente (while [the people] mourns), striking out the pronoun vos, as in the Greek text κοπτομένου. For on that day the people had to afflict their souls with fasting, in ashes and sackcloth. Ménard.

(38) ‹anchor: "quia ab illis debet pati", in the ancient Latin version below› · printed under col 744

Quia ab illis, etc. Legebat vetus interpres ὑπ' αὐτῶν. Vide sis Grabium in Annot. ad Bulli Defens. Fid. Nic. § 5, pag. 45.

Quia ab illis, etc. (that at their hands, etc.). The ancient translator read ὑπ' αὐτῶν. See, if you please, Grabe in his Notes on Bull's Defence of the Nicene Faith, § 5, p. 45.

VII. Jejunium et Caper — typus Christi.

VII. The Fast and the Goat, a type of Christ.

(Printed full width across cols 743–744 in italic, before ch. 7; an editor's chapter title, set here and not in layer 1.)

Vetus interpretatio. VII. Intelligite ergo, filii dilecti, quia omnia bonus Dominus ostendit nobis, ut sciremus, cum per omnia gratias agere debeamus. Si ergo Filius Dei, cum sit Dominus qui incipiet judicare vivos et mortuos, passus est ut plaga illius vivificaret nos; credamus, quia Filius non poterat pati nisi propter nos. Sed et cruci affixus, potatur aceto et felle. Audite, quemadmodum de hoc significaverint sacerdotes templi. Inscripta lege praecepti, ut si quis non jejunaret jejunium, morte moreretur, praecepit Dominus: quia ipse pro peccatis nostris incipiebat vas spiritus sui offerre hostiam; ut et figuram quae fuerat sub Isaac qui oblatus est ad aram, consummaret. Quid . . dicit . . propheta? Et manducent de hirco, quem oblaturi sunt ad jejunium pro omnibus peccatis. Attendite diligenter: Et manducent sacerdotes soli . . intestinum non lotum, cum aceto. Ad quid? Quoniam me, pro peccatis populi mei incipientem offerre corpus meum, potabitis aceto cum felle: manducate vos soli, populo jejunante, et plangite vos in cilicio et cinere. Et ut ostenderet, quia ab illis debet pati, sic praecepit: . . Sumite hircos duos bonos,

(39) ‹anchor: "τὸν ἕνα εἰς ὁλοκαύτωμα"› · printed under col 745

Levit. XVI, 7 sqq. cfr. Baehr, Symb. II, 679.

Lev. 16:7 ff.; cf. Bähr, Symbolik II, 679.

(40) ‹anchor: "φησὶν, ὁ εἷς"› · printed under col 745

= לעזאזל cfr. Baehr, l. c. p. 668.

= לעזאזל (for Azazel); cf. Bähr, loc. cit., p. 668. (The Hebrew is set without its vowel points, which are not legible in the scan.)

(41) ‹anchor: "Καὶ ἐμπτύσατε"› · printed under col 745

Sic Voss. Alii ἐκπτύσατε.

So Vossius. Others ἐκπτύσατε.

(42) ‹anchor: "καὶ κατακεντήσατε"› · printed under col 745

Talia nec S. Scriptura, nec Talmud narrat; sed reperies ea et apud Justinum ac Tertull. ll. cc.

Neither Holy Scripture nor the Talmud tells such things; but you will find them in Justin and Tertullian, in the places cited.

(43) ‹anchor: "τὸ λεγόμενον ῥαχίη"› · printed under col 745

Ita Voss. Ms. ῥαχήλ, male.

So Vossius. The manuscript has ῥαχήλ, wrongly.

(44) ‹anchor: "τοὺς βλαστοὺς"› · printed under col 745

Germina. ita Voss. βάτους, Men. Male. Davisius cum interprete Lat. καρπούς.

Shoots: so Vossius. βάτους (brambles), Ménard. Wrongly. Davies, with the Latin translator, καρπούς (fruits).

(45) ‹anchor: "τῆς ῥάχου"› · printed under col 745

Ita Voss. Ms. male: οὕτως μόνης τῆς ῥαχοῦς, κ. τ. λ.

So Vossius. The manuscript, wrongly: οὕτως μόνης τῆς ῥαχοῦς, etc.

(46) ‹anchor: "καὶ ὅτι τὸν ἐπικατάρατον"› · printed under col 745

Ὅτι = cur? Viger. p. 551 b.

Ὅτι = why? Viger, p. 551 b.

(47) ‹anchor: "ὄψονται αὐτὸν τότε"› · printed under col 745

Davis. legit: ἐπειδὴ ὄψονται αὐτὸν, ταύτῃ, κ. τ. λ.

Davies reads: ἐπειδὴ ὄψονται αὐτὸν, ταύτῃ, etc.

(48) ‹anchor: "τῇ ἡμέρᾳ"› · printed under col 745

Christum in die judicii. Men.

Christ, on the day of judgement. Ménard.

(49) ‹anchor: "Εἰς τοῦτο ὁμοίους"› · printed under col 745

Ita Davis. ὡς οὖν ὅμοιος, κατὰ τοῦτο ὁμοίους, κ. τ. λ. Cot. Ms. male: πῶς γὰρ ὁμοίως, καὶ τοῦτον, κ. τ. λ.

So Davies: ὡς οὖν ὅμοιος, κατὰ τοῦτο ὁμοίους, etc. Cotelier. The manuscript, wrongly: πῶς γὰρ ὁμοίως, καὶ τοῦτον, etc.

(50) ‹anchor: "Οὐκοῦν ἴδε"› · printed under col 745

Leg. ἴδετε Fell. De hoc typo cfr. Justin. Dial. c. Tryph., n. 111.

Read ἴδετε. Fell. On this type cf. Justin, Dialogue with Trypho, n. 111.

(51) ‹anchor: "hircos duos bonos, similes", in the ancient Latin version (from col 744's page into this page)› · printed under col 745, continued under col 746

Bonos, similes. Lege, bonos et similes. In textu Graeco, καλοὺς καὶ ὁμοίως: correxi ὁμοίους. Ubi nota licet Lev. XVI, nihil de hircorum similitudine praecipiatur, tamen apud S. Justinum Martyrem Dial. cum Tryph., pag. 259, edit. Paris. dicuntur τράγοι δύο ὅμοιοι, id est hirci duo similes; et Tertullianus lib. contr. Judaeos cap. ult. pares et consimiles. Sed unde sumpserunt, nisi ex hac Epistola? Men. — Cyrillus Alex. in Glaphyris: Καλοί τε καὶ ἰσομεγέθεις ἀλλήλοις ἄμφω τε ἰσήλικες, ὁμόχροοί τε καὶ κατ' οὐδένα τρόπον παθόντες τὴν ἐμπηρίαν· Hoc est, ut vertendum fuit: Pulchri, et ejusdem inter se magnitudinis ambo, et coaevi, item ejusdem coloris, nec ulla omnino affecti membrorum laesione. Cot.

Bonos, similes (good, alike). Read bonos et similes (good and alike). In the Greek text καλοὺς καὶ ὁμοίως: I have corrected it to ὁμοίους. Note that, although in Lev. 16 nothing is prescribed about the likeness of the goats, yet in St Justin Martyr, Dialogue with Trypho, p. 259 of the Paris edition, they are called τράγοι δύο ὅμοιοι, that is, two like goats; and by Tertullian, in the book Against the Jews, last chapter, equal and alike. But from where did they take it, if not from this Letter? Ménard. — Cyril of Alexandria in the Glaphyra: Καλοί τε καὶ ἰσομεγέθεις ἀλλήλοις ἄμφω τε ἰσήλικες, ὁμόχροοί τε καὶ κατ' οὐδένα τρόπον παθόντες τὴν ἐμπηρίαν; that is, as it should have been translated: Fine, and both of the same size as each other, and of the same age, and also of the same colour, and affected by no injury of the limbs whatever. Cotelier.

(52) ‹anchor: "et sic in aram ponatur", in the ancient Latin version below› · printed under col 746

In aram. Vetus interpres videtur legisse εἰς βωμόν. — Sed in eremum reponi debere, non tantum textus Graecus, sed etiam res ipsa satis indicat. Fell.

In aram (on the altar). The ancient translator seems to have read εἰς βωμόν. — But that in eremum (into the desert) ought to be restored, not only the Greek text but also the matter itself sufficiently shows. Fell.

(53) ‹anchor: "adducite, qui ferat", in the ancient Latin version below› · printed under col 746

Adducite. Rectius, adducit qui fert, etc. Fell.

Adducite (bring). More correctly, adducit qui fert (he who carries brings), etc. Fell.

(54) ‹anchor: "in agris adsumus", in the ancient Latin version below› · printed under col 746

Adsumus. Lege adsuevimus, ut in textu Graeco, εἰώθαμεν. Men. — Sic edidit quoque Fellus.

Adsumus (we are present). Read adsuevimus (we are accustomed), as in the Greek text, εἰώθαμεν. Ménard. — So Fell also printed it.

(55) ‹anchor: "et conspuentes", in the ancient Latin version below› · printed under col 746

Conspuentes. Ἐμπτύσαντες.

Conspuentes (spitting upon). Ἐμπτύσαντες.

(56) ‹anchor: "unum ex illis tunc pascentem", in the ancient Latin version below› · printed under col 746

Unum ex illis. Magis distincte reddit interpres, quod in Graeco habetur αὐτόν, unum ex illis; caper enim emissarius solus supererat, altero prius mactato. Fell.

Unum ex illis (one of them). The translator renders more distinctly what in the Greek is αὐτόν, by one of them; for the scapegoat alone remained, the other having been slain before. Fell.

(57) ‹anchor: "Ecclesiae posita; quia qui", in the ancient Latin version below› · printed under col 746

Quia. Quod interpres reddit, quia, in Graeco est ἵνα. Fell.

Quia (because). What the translator renders quia is ἵνα in the Greek. Fell.

Vetus interpretatio. similes, et offerte: et accipiant sacerdotes unum in holocaustum pro peccatis, . . . alium autem in maledictionem. Attendite, quo modo figura Jesu ostendebatur. Exspuite in illum, inquit, omnes, et pungite, et imponite lanam coccineam circa caput illius; et sic in aram ponatur: et cum ita factum fuerit, adducite, qui ferat hircum in eremum, et auferat, . . et ponat illam in stirpem quae dicitur rubus; cujus et fructus in agris adsumus invenientes manducare: . . . . . hujus stirpis dulces fructus inveniuntur. Ad quid ergo hoc? Attendite: Unum ad aram; alium tanquam maledictum. Et quare is qui maledictus, coronatus? Quia videbunt illum tunc in illa die, chlamidem habentem coccineam circa corpus, et dicent: Nonne hic est, quem nos crucifiximus, fastidientes, et conspuentes, et compungentes? Vere hic fuit, qui tunc se dicebat esse Filium Dei. Sicut ergo similis, sic similes hircos, . . et aequales: ut cum viderint unum ex illis tunc pascentem, admirentur in similitudine capri. Ergo videtis figuram ejus, qui passurus erat, Jesu. Quare et lanam in medio spinarum ponunt? Figura Jesu, Ecclesiae posita; quia qui

(51) printed under this column (continuation); its call is in the ancient Latin below col 745, set in n745 (52)–(57) printed under this column; their calls are in the ancient Latin version printed below col 745, set in n745

(58)–(67) printed under this column; calls (58)–(66) are in col 748 and (67) in the ancient Latin below col 748, set in n748

(none; the full-width caption "VIII. Vacca rubra — typus Christi." is set in n748)

(58) ‹anchor: "κείμενος, ἵνα"› · printed under col 747

Ἵνα c. indic. praes. ut bis in N. T. I Cor. IV, 6. Gal. IV, 17. Winer, Gramm. p. 266.

Ἵνα with the present indicative, as twice in the New Testament, 1 Cor. 4:6, Gal. 4:17. Winer, Grammar, p. 266.

(59) ‹anchor: "θλιβέντα κυριεῦσαι"› · printed under col 747

Ita Davis. Ms. κυριῶσαι, male.

So Davies. The manuscript has κυριῶσαι, wrongly.

(60) ‹anchor: "παθόντες λαβεῖν με"› · printed under col 747

Sc. Christus. Non profertur hic certus aliquis Evangelii locus. Men. cfr. Matth. XVI, 24.

Namely Christ. No definite passage of the Gospel is cited here. Ménard. Cf. Matt. 16:24.

(61) ‹anchor: "περιτιθέναι τὸ ἔριον"› · printed under col 747

Add. τῷ ξύλῳ. Men. cfr. interpr.: baculo.

Add τῷ ξύλῳ (on the wood). Ménard. Cf. the translator: baculo (on a staff).

(62) ‹anchor: "ἁγνίζωνται ἀπὸ"› · printed under col 747

Ita Dav. Ms. ὑπό.

So Davies. The manuscript has ὑπό.

(63) ‹anchor: "πῶς ἁπλότητι"› · printed under col 747

L. ὁμοιότητι Men. cfr. interpr.: in similitudine.

Read ὁμοιότητι (in likeness). Ménard. Cf. the translator: in similitudine.

(64) ‹anchor: "οὐκέτι ἄνδρες [ἁμαρτωλοὶ]"› · printed under col 747

Hoc addit Men.

Ménard adds this.

(65) ‹anchor: "ἁμαρτωλῶν ἡ δόξα"› · printed under col 747

Εἶτα... δόξα, a metaphraste non agnita, delenda sunt. Davis.

Εἶτα... δόξα (Then... glory), not recognized by the translator, should be deleted. Davies.

(66) ‹anchor: "Ὅτι δὲ τὸ ἔριον"› · printed under col 747

Ὅτι = cur? Viger., p. 551 b cfr. c. 7, not. 14.

Ὅτι = why? Viger, p. 551 b; cf. ch. 7, note 14.

(67) ‹anchor: "et coartatum sic dominari illius", in the ancient Latin version below› · printed under col 747, continued under col 748

Dominari illius. In textu Graeco, post κυριῶσαι deest αὐτοῦ, nempe ἐρίου. Dominari illius (lanae), id est habere illam in potestate, cum nimirum de spinis sublata fuerit. Men.

Dominari illius (to be master of it). In the Greek text αὐτοῦ, that is, ἐρίου (of the wool), is missing after κυριῶσαι. To be master of it (the wool), that is, to have it in one's power, namely when it has been taken off the thorns. Ménard.

(68) ‹anchor: "Sic, inquit", in the ancient Latin version below› · printed under col 748

Sic, inquit, etc. Hoc saepius ingeminat Dominus noster, Matth. VII, 13; X, 38; XVI, 24. Per multas tribulationes introitum in regnum coelorum obtinendum docet Barnabas cum D. Paulo, Act. XIV, 22. Fell.

Sic, inquit (So, He says), etc. Our Lord repeats this quite often, Matt. 7:13; 10:38; 16:24. Barnabas teaches with St Paul, Acts 14:22, that entry into the kingdom of heaven is to be obtained through many tribulations. Fell.

(69) ‹anchor: "et multa passi accipere", in the ancient Latin version below› · printed under col 748

Et multa passi accipere. Lege, et multa patientes accipere me, ut in textu Graeco. Men.

Et multa passi accipere (and, having suffered much, receive). Read et multa patientes accipere me (and, suffering much, receive Me), as in the Greek text. Ménard.

(70) ‹anchor: "sunt tribus Judaeorum", in the ancient Latin version below› · printed under col 748

Judaeorum. Rectius, Israelitarum. Fell.

Judaeorum (of the Jews). More correctly, Israelitarum (of the Israelites). Fell.

(71) ‹anchor: "Quia qui crediderit", in the ancient Latin version below› · printed under col 748

Quia qui. Lege, quare qui, ut in textu Graeco. Men.

Quia qui (because whoever). Read quare qui (for which reason whoever), as in the Greek text. Ménard.

(72) ‹anchor: "quibus nos sanabimur", in the ancient Latin version below› · printed under col 748

Quibus nos sanabimur. Lege, in quibus. In textu Graeco additur ἡμέραις, sed leg. ἡμεῖς, id est nos. Sanabimur, forte salvabimur. Men.

Quibus nos sanabimur (by which we shall be healed). Read in quibus (in which). In the Greek text ἡμέραις is added, but read ἡμεῖς, that is, we. Sanabimur (we shall be healed): perhaps salvabimur (we shall be saved). Ménard.

43 ‹anchor: "τῷ Ἰσραὴλ"› · printed under col 748 (scripture reference, in the reference line below the ancient Latin) Num. XIX, 2 seq.

Num. 19:2 ff.

VIII. Vacca rubra — typus Christi.

VIII. The red heifer, a type of Christ.

(Printed full width across cols 747–748 in italic, before ch. 8, below the full-width closing Greek lines of ch. 7; an editor's chapter title, set here and not in layer 1.)

Vetus interpretatio. voluerit tollere lanam coccineam, oportet illum multa pati propter spinae nequitiam, et coartatum sic dominari illius. Sic, inquit, qui volunt me videre et attingere regnum meum, debent compressi et multa passi accipere. VIII. Quam autem figuram putatis esse, quia praeceptum est populo Judaeorum offerre vaccam homines, in quibus peccata consummata sunt, et occisam comburere; et tollere tunc cinerem pueros, et mittere in vasa fictilia, et suspendere in ligno lanam coccineam et hyssopum, et sic spargere pueros circa singulas turbas populi, ut sanctificentur a peccatis? Videte ergo quomodo in similitudine dicat nobis. Vacca . . . erat Jesus: qui offerebant, homines peccatores, hi qui obtulerunt eum ad victimam. . . . . . . . . . . Qui sparserunt pueri, hi erant qui nuntiaverunt nobis remissionem peccatorum, et castitatem praecordii nostri, quibus dedit Evangelii potestatem; qui sunt duodecim, testimonium tribuum; quia duodecim sunt tribus Judaeorum . . . . . . . . . . . . . . . . . . Quare ergo et lana in ligno est? . . . . . . Quia qui crediderit in illum, vivet in perpetuum. Quare in unum lanam et hyssopum? Quia in regno illius dies erunt nequissimi et sordidi, quibus nos sanabimur . . . . . . . . . . . . . Et propter hoc dum sic fiunt; nobis. . lucida, illis autem obscura; quia non audierunt vocem Domini.

(73) ‹anchor: "διὰ τοῦ ὑσσώπου ἰᾶται"› · printed under col 749

Ita Cot. ms.: ... Διὰ τοῦ ῥύπου τοῦ ὑσσώπου ἰᾶται.

So Cotelier. The manuscript: ... Διὰ τοῦ ῥύπου τοῦ ὑσσώπου ἰᾶται.

(74) ‹anchor: "καὶ τὴν καρδίαν"› · printed under col 749

Cfr. de circumcisione Ep. ad Diogn. c. 4.

On circumcision cf. the Letter to Diognetus, ch. 4.

(75) ‹anchor: "ἃ ἐποίησα, γνώσονται"› · printed under col 749

Adhortatio audiendi involvit admonitionem ad circumcisionem aurium.

The exhortation to hear involves an admonition to the circumcision of the ears.

(76) ‹anchor: "ὅτι ὁ Θεὸς ἐλάλησε"› · printed under col 749

Al. Κύριος.

Others: Κύριος.

(77) ‹anchor: "Ταῦτα εἰς μαρτύριον"› · printed under col 749

Sc. circumcisionis Deo acceptae.

Namely, of the circumcision acceptable to God.

(78) ‹anchor: "εὑρίσκω [νέαν]"› · printed under col 749

Add. νέαν. Men. Interpr. novam.

Add νέαν (new). Ménard. The translator: novam.

(79) ‹anchor: "et quae faciet, scient", in the ancient Latin version below› · printed under col 749

Et quae faciet. Leg. et quae feci.

Et quae faciet (and what he will do). Read et quae feci (and what I have done).

(80) ‹anchor: "aures vestras", in the ancient Latin version below› · printed under col 749

Aures vestras. In textu Graeco, corda vestra, male; nam omnes qui sequuntur loci spectant ad aurium, non ad cordis circumcisionem. Men.

Aures vestras (your ears). In the Greek text, your hearts, wrongly; for all the passages that follow concern the circumcision of the ears, not of the heart. Ménard.

(81) ‹anchor: "Quia qui vult vivere", in the ancient Latin version below› · printed under col 749

Quia. Rectius, quis est. Fell.

Quia (because). More correctly, quis est (who is). Fell.

(82) ‹anchor: "Ergo circumcidite aures nostras", in the ancient Latin version below› · printed under col 749, continued under col 750

Circumcidite. Leg. circumcidit. Hanc quidem lectionem sequitur Fellus in textu, licet in nota lectionem circumcidite retinendam praecipiat. Verum id vitio typothetae vertendum.

Circumcidite (circumcise). Read circumcidit (He circumcised). Fell indeed follows this reading in his text, although in a note he directs that the reading circumcidite be kept. But that is to be put down to a compositor's fault.

(83) ‹anchor: "sed praeterierunt", in the ancient Latin version below› · printed under col 750

Praeterierunt. Id est, praevaricati sunt, transgressi sunt. Et Psalm. CXLVIII, 6: Praeceptum posuit, et non praeteribit. Men. — Apud Fellum, praetereunt. Typothetae mendum.

Praeterierunt (they passed by). That is, they prevaricated, they transgressed. So also Ps. 148:6: He set a precept, and it shall not pass by. Ménard. — In Fell, praetereunt. A compositor's error.

(84) ‹anchor: "Vae illis qui seminant", in the ancient Latin version below› · printed under col 750

Vae illis qui seminant. Rectius, nolite serere. Fell. Qui ea quae mox sequuntur, ita supplet: Et quid, hoc est quod dicit, audite, etc.

Vae illis qui seminant (woe to those who sow). More correctly, nolite serere (do not sow). Fell, who supplies what follows shortly after thus: Et quid, hoc est quod dicit, audite (And what, that is, what He says, hear), etc.

(85) ‹anchor: "sed et .. Judaeus", in the ancient Latin version below› · printed under col 750

Judaeus. Forte Idumaeus, vel Syrus. — Hinc Felli edit. Oxon., rejecta vulgata lectione, exhibet Idumaeus.

Judaeus (the Jew). Perhaps Idumaeus (the Idumaean), or Syrus (the Syrian). — Hence Fell's Oxford edition, rejecting the common reading, gives Idumaeus.

IX. De circumcisione auris et cordis, et de circumcisione typica Abrahami.

IX. On the circumcision of the ear and of the heart, and on the typical circumcision of Abraham.

(Printed full width across cols 749–750 in italic, before ch. 9; an editor's chapter title, set here and not in layer 1.)

Vetus interpretatio. IX. Dicit autem . . de auribus, quo modo circumcidat aures praecordii nostri. Dixit . . per Prophetam. Auditu auris exaudivit me. Et iterum dicit: Auditione audient, qui longe sunt; et quae faciet, scient. . . Circumcidite, dicit Dominus, aures vestras. Et iterum dicit: Audi, Israel, quia haec dicit Dominus Deus tuus. Et iterum spiritus Domini prophetat: Quia qui vult vivere in perpetuum? Auditione audiat vocem pueri mei. Et iterum dicit: Audi, coelum, et percipe auribus, terra, quia Dominus locutus est. . . . Et iterum dicit: Audite verbum Domini, principes populi hujus. Et iterum dicit: Audite. . vocem clamantis in eremo. Ergo circumcidite aures nostras, ut audito verbo credamus . . . . . . Circumcisionem autem dixit, non corporis. . ; sed praeterierunt; quia angelus nequam docebat illos. . . Haec dicit Dominus Deus vester: Hic invenio novam legem. Vae illis qui seminant in spinis! Circumcidite vos Domino vestro. . . Hoc est, audite Dominum vestrum, et circumcidite nequitiam de praecordiis vestris. . . Dixit autem iterum: Ecce dicit Dominus: Omnes nationes sine circumcisione corporis sunt. . . . . : hic autem populus sine circumcisione cordis est. Sed. . etiam circumcisus est populus in signum; sed et .. Judaeus, et Arabs, et omnes sacerdotes idolorum, et Aegyptii. Ergo et hi de testamento sunt. . . . . . . quos dicit filios Abrahae de omnibus gentibus: quia Abraham primus circumcisionem dedit, in Spiritu, quod prospiciebat in Jesum. Circumcidit. . . . . . . . . . . . . de domo sua homines trecentos octodecim

(82) printed under this column (continuation); its call is in the ancient Latin below col 749, set in n749 (83)–(85) printed under this column; their calls are in the ancient Latin version printed below col 749, set in n749 44 ‹anchor: "obedierunt mihi"› · printed under col 749–750 (scripture references, in the full-width reference line) Psal. XVII, 45.

Ps. 17:45.

45 ‹anchor: "quae feci, scient"› Isa. XXXIII, 13.

Isa. 33:13.

46 ‹anchor: "Circumcidite corda vestra"› Jer. IV, 4.

Jer. 4:4.

47 ‹anchor: "Deus tuus"› Jer. VII, 2.

Jer. 7:2.

48 ‹anchor: "vocem Filii mei"› Psal. XXXIII, 13.

Ps. 33:13.

49 ‹anchor: "Deus locutus est"› Isai. I, 2.

Isa. 1:2.

50 ‹anchor: "principes populi hujus"› Ibid., 10.

Ibid., 10.

51 ‹anchor: "clamantem in deserto"› Isai XL, 3.

Isa. 40:3.

52 ‹anchor: "circumcidimini Domino vestro"› Jer. IV, 3.

Jer. 4:3.

(none; the full-width caption "IX. De circumcisione auris et cordis …" is set in n749)

(86)–(93) printed under this column; their calls are in col 752 and in the ancient Latin below it, set in n752 53 ‹anchor: in the Latin translation of the end of ch. 9 (position not read)› · printed under col 751 (scripture references, in the full-width reference line) Jer. VII, 26.

Jer. 7:26.

54 ‹anchor: in the Latin translation of the end of ch. 9 (position not read)› Jer. IX, 25, 26.

Jer. 9:25, 26.

55 ‹anchor: "qui non habeat squamam"› Lev. XI; Deut. XIV.

Lev. 11; Deut. 14.

56 ‹anchor: "populum hunc praecepta mea"› Deut. IV, 1.

Deut. 4:1.

(none; the full-width caption "X. Mandata de cibis …" is set in n752)

(86) ‹anchor: "εἰς τὸν Ἰησοῦν"› · printed under col 751

Ita Davis. Vet. interp.: Jesum. Ms. υἱόν, male.

So Davies. The ancient translator: Jesum. The manuscript has υἱόν, wrongly.

(87) ‹anchor: "ὀκτὼ καὶ τριακοσίους"› · printed under col 751

Non est in S. Scriptura; sed cfr. Gen. XVII, 26, 27, coll. Gen. XIV, 14.

It is not in Holy Scripture; but cf. Gen. 17:26, 27, compared with Gen. 14:14.

(88) ‹anchor: "ἡ δοθεῖσα τούτῳ γνῶσις"› · printed under col 751

Al. αὐτῷ.

Others: αὐτῷ.

(89) ‹anchor: "Ὅτι δὲ Μωσῆς"› · printed under col 751

Ὅτι = cur, ut c. 7 et 8.

Ὅτι = why, as in chs. 7 and 8.

(90) ‹anchor: "λεπίδα ἐν αὐτῷ;"› · printed under col 751

Haec recitat e Barn. Clem. Alex. Strom. II, c. 15, p. 464, et l. V, c. 8, p. 677.

Clement of Alexandria quotes this from Barnabas, Stromata 2, ch. 15, p. 464, and book 5, ch. 8, p. 677.

(91) ‹anchor: "quia primatum trecenti sunt", in the ancient Latin version below› · printed under col 751

Quia primatum, etc. Lege cum Fello, primo octodecim, tum trecenti sunt. Vel cum al. quia primi octodecim, tum, etc.

Quia primatum, etc. Read, with Fell, primo octodecim, tum trecenti sunt (first eighteen, then three hundred). Or, with others, quia primi octodecim, tum (because first eighteen, then), etc.

(92) ‹anchor: "Scitote quia naturale donum", in the ancient Latin version below› · printed under col 751

Scitote quia. Forte: Scit hoc qui. Sic quidem edidit Fellus.

Scitote quia (know that). Perhaps: Scit hoc qui (He knows this Who). So indeed Fell printed it.

(93) ‹anchor: "in conscientia sua constitutiones", in the ancient Latin version below› · printed under col 751

In conscientia. Legit interpres, ἐν συνειδήσει. Fell.

In conscientia (in conscience). The translator read ἐν συνειδήσει. Fell.

(94) ‹anchor: "Moyses in figura locutus est", in the ancient Latin version below› · printed under col 752

In figura. Rectius, in spiritu, juxta Graecum. Fell. — Ex hoc capite Barnabae, et a mensa promiscua sancto Petro coelitus olim apposita, facinus suum allegorizandi defendit Adamantius homil. VII in Levit. Bern.

In figura (in a figure). More correctly, in spiritu (in the spirit), following the Greek. Fell. — From this chapter of Barnabas, and from the mixed table once set before St Peter from heaven, Adamantius defends his practice of allegorizing, homily 7 on Leviticus. Bern.

(95) ‹anchor: "Porcinae ergo ad hoc dixit", in the ancient Latin version below› · printed under col 752

Porcinae. Leg. porcinam. Sic quoque Fellus in edit. Oxon.

Porcinae. Read porcinam (swine's flesh). So also Fell in the Oxford edition.

(96) ‹anchor: "sed rapiunt alienam", in the ancient Latin version below› · printed under col 752

Alienam. Al. mallent aliena, ut in textu Graeco. Fellus vulgatam retinet lectionem.

Alienam (another's). Others would prefer aliena (others' things), as in the Greek text. Fell keeps the common reading.

(97) ‹anchor: "quem dispolient … non acquirentes escam", in the ancient Latin version below› · printed under col 752

Quem dispolient... non acquirentes escam. Haec desunt in textu Graeco, sed restituenda hoc modo: Ἐάν τινα συλῶσι· οὕτω ταῦτα τὰ πετεινὰ μόνα οὐχ ἑαυτοῖς πορίζοντα τροφήν. Men. — Paulo aliter Fellus: Ἐὰν συλῶσιν· οὕτως ταῦτα τὰ ὄρνεα μόνα οὐ πορίζοντα ἑαυτοῖς τὴν τροφήν.

Quem dispolient... non acquirentes escam (whom they may despoil... not acquiring food). These words are missing in the Greek text, but should be restored in this way: Ἐάν τινα συλῶσι· οὕτω ταῦτα τὰ πετεινὰ μόνα οὐχ ἑαυτοῖς πορίζοντα τροφήν. Ménard. — Fell, a little differently: Ἐὰν συλῶσιν· οὕτως ταῦτα τὰ ὄρνεα μόνα οὐ πορίζοντα ἑαυτοῖς τὴν τροφήν.

X. Mandata de cibis, male a Judaeis intellecta, Christianis sunt aperta.

X. The commandments about foods, badly understood by the Jews, are plain to Christians.

(Printed full width across cols 751–752 in italic, before ch. 10, below the full-width closing lines of Migne's Latin translation of ch. 9; an editor's chapter title, set here and not in layer 1.)

Vetus interpretatio. . . . . . . . . . . . . quia primatum trecenti sunt; et distinctione facta, dicit decem et octo: habes in duabus litteris Jesum. In quibus incipiebat habere donum, tunc dicit, et trecentos. . . habes in una littera, T, crucem. Scitote quia naturale donum doctrinae suae posuit in nobis. Nemo artius didicit a me verbum; sed scio quia digni estis. X. Quare autem Moyses dicit: Non manducabis porcinam, nec aquilam, nec accipitrem, nec corvum, nec omnem piscem qui non habet in se squamam? Tres accepit Moyses in conscientia sua constitutiones. Ad summa dicit illis in secunda lege: Et disponam ad populum hunc aequitates meas. Ergo non est mandatum Dei, ne manducent; sed Moyses in figura locutus est illis. Porcinae ergo ad hoc dixit: Non eris conjunctus hominibus talibus. . . . . qui, cum luxuriant, obliviscuntur Dominum suum. . . . . . Porcus enim, cum manducat, dominum non novit: cum esurit, tunc clamat; et cum accepit iterum, tacet. Non manducabis, inquit, aquilam, aut accipitrem, . . aut corvum. Hoc dicit: non adjunges te nec similabis talibus hominibus, qui nesciunt per laborem et sudorem sibi acquirere escam, sed rapiunt alienam, per suam iniquitatem; et observant, quasi in simplicitate ambulantes, quem dispolient. Sic aves istae solae sibi non acquirentes escam, sed pigrae sedentes, quaerunt quo modo alienas carnes devorent;

(98) ‹anchor: "κολληθήσῃ ἀνθρώποις τοιούτοις, οἵτινες οὐκ οἴδασι"› · printed under col 753

Adde ex Clem. Alex. et vet. interprete: Οὐδὲ ὁμοιωθήσῃ.

Add, from Clement of Alexandria and the ancient translator: Οὐδὲ ὁμοιωθήσῃ (nor shall you become like).

(99) ‹anchor: "ὡς ἐν ἀκεραιοσύνῃ περιπατοῦντες"› · printed under col 753

Davisius conjicit: Ἐπιτηροῦσι τοὺς ἐν ἀκεραιοσύνῃ περιπατοῦντας, i. e. insidiantur iis, qui in simplicitate ambulant.

Davies conjectures: Ἐπιτηροῦσι τοὺς ἐν ἀκεραιοσύνῃ περιπατοῦντας, that is, they lie in wait for those who walk in simplicity.

(100) ‹anchor: "Καὶ καθήμενα ἀργὰ"› · printed under col 753

Vet. interpr. add.: Sic aves istae solae sibi non acquirentes escam.

The ancient translator adds: So these birds alone, not acquiring food for themselves.

(1) ‹anchor: "τοσαύτας ἔχει τρύπας"› · printed under col 753

Cfr. Clem. Alex. Paedag. II, c. 10, p. 220, 221 et 223.

Cf. Clement of Alexandria, Paedagogus 2, ch. 10, pp. 220, 221 and 223.

(2) ‹anchor: "θῆλυ γίγνεται"› · printed under col 753

Cfr. Clem. Alex. l. c.

Cf. Clement of Alexandria, loc. cit.

(3) ‹anchor: "judicati jam mortui sunt", in the ancient Latin version below› · printed under col 753

Mortui. Forte morti, ex Graecis.

Mortui (dead). Perhaps morti (to death), from the Greek.

(4) ‹anchor: "Sed nec belluam", in the ancient Latin version below› · printed under col 753, continued under col 754

Belluam. Reddenda ratio, cur pro hyaena noster interpres belluam posuerit. Ea in promptu est: usus nempe desumptus ex notissima bestiae feritate. Lexicon Graeco-Latinum vetus: Ὕαινα, ζῶον, bellua. Glossae Labbaei, citatae a Salmasio ad Julii Capitolini Gordianos tres: Ὕαινα, velua: quod idem est cum belua sive bellua: B enim et V saepissime inter se commutantur. Isidori Glossae: Vestiae, balbae. Corrigo, belbae: hoc est, Bestiae, beluae. Julius Capitolinus in fine Gordiani tertii: Belbi, id est hyaenae. Belbi, belui, bellui, nequaquam differunt. Nullatenus ergo necessaria est virorum doctorum emendatio, qui in Barnabae interprete malunt belvum aut belbum. Cot.

Belluam (beast). A reason must be given why our translator put belluam for hyaena. It is ready to hand: the usage, namely, is taken from the well-known ferocity of the beast. An old Greek-Latin lexicon: Ὕαινα, an animal, bellua. Labbe's Glossaries, cited by Salmasius on Julius Capitolinus' Three Gordians: Ὕαινα, velua, which is the same as belua or bellua, for B and V are very often interchanged. The Glosses of Isidore: Vestiae, balbae. I correct it to belbae, that is, beasts, beluae. Julius Capitolinus, at the end of the Third Gordian: Belbi, that is, hyenas. Belbi, belui, bellui do not differ at all. The emendation of the learned men who prefer belvum or belbum in the translator of Barnabas is therefore in no way necessary. Cotelier.

(5) ‹anchor: "qui audit iniquitatem", in the ancient Latin version below› · printed under col 754

Qui audit iniquitatem, etc. Rectius quos audimus ore impuro nequitiam patrare. Interpres legisse videtur, ὃς ἀκούει ἀνομίαν ποιοῦντας, καὶ τῷ στόματι λαλεῖ ἀκαθαρσίαν. Fell. — Non advertens interpres damnari hoc loco nefandam fellatorum et fellatricum nequitiam, alio rem traduxit, nempe ad audientes ac loquentes iniqua et impura. Cot.

Qui audit iniquitatem, etc. (who hears iniquity). More correctly: quos audimus ore impuro nequitiam patrare (whom we hear commit wickedness with an impure mouth). The translator seems to have read ὃς ἀκούει ἀνομίαν ποιοῦντας, καὶ τῷ στόματι λαλεῖ ἀκαθαρσίαν. Fell. — The translator, not noticing that in this place the unspeakable vice of those who practise oral defilement, men and women, is condemned, turned the matter elsewhere, namely to those who hear and speak wicked and impure things. Cotelier.

(6) ‹anchor: "qui faciunt iniquitatem ore suo", in the ancient Latin version below› · printed under col 754

Qui faciunt. Rectius, quae faciunt. Vide Graeca. Fell.

Qui faciunt (who do). More correctly, quae faciunt (women who do). See the Greek. Fell.

Vetus interpretatio. cum sint pestilentiosae per suam nequitiam. Non manducabis, inquit, muraenam, nec polypum, nec sepiam. Non, inquit, similabis adhaerens talibus hominibus, qui in perpetuo impii, et judicati jam mortui sunt. Hi enim pisces soli maledicti sunt. . . . . . non natantes, sicut reliqui, sed in ima altitudinis terra inhabitant. Sed nec leporem manducabis. Utquid dicit? Non eris, inquit, corruptor puerorum, nec similabis talibus. Quia lepus singulis annis facit ad adsellandum singula foramina; et quotquot annis vixit, totidem foramina facit: Sed nec belluam, inquit, manducabis. Hoc est, non eris moechus aut adulter, nec corruptor, nec similabis talibus. . . . Quia haec bestia alternis annis mutat naturam, et fit modo masculus, modo femina. Sed et quod dicit: Mustelam odibis. Non eris, inquit, talis, qui audit iniquitatem, et loquitur immunditiam: Non, inquit, adhaerebis immundis, qui faciunt iniquitatem ore suo

(4) printed under this column (continuation); its call is in the ancient Latin below col 753, set in n753 (5)–(6) printed under this column; their calls are in the ancient Latin version printed below col 753, set in n753

(57) ‹non sedit› · printed under col 755

Psal. I, 1.

Ps. 1:1.

(58) ‹ruminans› · printed under col 755

Lev. XI, 3.

Lev. 11:3.

XI. Baptismum et crucem Deus jam in V. T. praemonstravit.

XI. God already showed forth baptism and the cross in the Old Testament.

(7) ‹τῷ στόματι› · printed under cols 755–756 (VARIORUM NOTAE)

Fellatores et fellatrices Cot.

Men and women who practise fellatio. Cot.

(8) ‹λέγει ὁμοίως› · printed under cols 755–756

Cfr. Clem. Alex. Strom. II, c. 15, p. 464.

Cf. Clem. Alex., Strom. 2, c. 15, p. 464.

(9) ‹τῆς βρώσεως γνῶσιν› · printed under cols 755–756

Ita Men. Ms.: ἔχετε τελείως καὶ περὶ τῆς γνώσεως.

So Men[ardus]'s MS: ἔχετε τελείως καὶ περὶ τῆς γνώσεως.

(10) ‹εἶπε Μωσῆς› · printed under cols 755–756

H. l. Clem. Alex. Strom. V, c. 8, p. 677, et Paedag. III, c. 11, p. 298.

This passage [is in] Clem. Alex., Strom. 5, c. 8, p. 677, and Paedag. 3, c. 11, p. 298.

(11) ‹Τί λέγει;› · printed under cols 755–756

Similia apud Iren. V, 8.

Similar things in Iren. 5, 8.

(12) ‹διάσταλμα› · printed under cols 755–756

Διάσταλμα nec apud scriptores classicos, nec in V. et N. T., nec apud Du Cang. reperitur. Derivandum est a διαστέλλομαι, imperare, praecipere.

Διάσταλμα is found neither in the classical writers, nor in the Old and New Testaments, nor in Du Cange. It is to be derived from διαστέλλομαι, to command, to enjoin.

(13) ‹Τί δὲ τὸ διχηλοῦν;› · printed under cols 755–756

Clem. Alex. Paedag. l. c.

Clem. Alex., Paedag., loc. cit.

(14) ‹ἐκείνοις› · printed under cols 755–756

I. e. Judaeis.

That is, the Jews.

(15) ‹Accepit› (call in the Vetus interpretatio) · printed under cols 755–756

Accepit. Forte, accipit, juxta Graecum. Horum pleraque, nonnullis additis, aliis autem omissis et mutatis, desumpsit Clemens Alex. Strom. lib. II, cap. 15, pag. 464, et lib. V, cap. 8, pag. 677. Quaedam etiam his similia profert lib. VII, cap. 18, pag. 900, et Paedag. lib. III, cap. 11, pag. 297, edit. Oxon.

Accepit [he received]. Perhaps accipit [he receives], following the Greek. Most of these things, with some added and others omitted and changed, Clement of Alex. took over, Strom. book 2, ch. 15, p. 464, and book 5, ch. 8, p. 677. He also brings forward some things similar to these in book 7, ch. 18, p. 900, and Paedag. book 3, ch. 11, p. 297, Oxford ed.

(16) ‹in tenebras› (Vetus interpretatio) · printed under cols 755–756

Tenebras. Men. leg. tenebris. Sicque edidit Fellus. Ita sane Graeca, et Clemens Alex.

Tenebras. Men[ardus] reads tenebris. And so Fell edited it. So indeed the Greek, and Clement of Alex.

(17) ‹consummatim› (Vetus interpretatio) · printed under cols 755–756

Consummatim. Ita Fellus, quem sequimur. Al. consummatam.

Consummatim. So Fell, whom we follow. Others consummatam.

(18) ‹se refrigerari› (Vetus interpretatio) · printed under cols 755–756

In... se refrigerari. Haec corrupta sunt. Lege ut in textu Graeco: Et refrigeratus in eo laetari videtur. Men. — Aliter Fellus: Et in eo sublevatus sentit se refrigerari.

In... se refrigerari. These words are corrupt. Read, as in the Greek text: And refreshed in him he seems to rejoice. Men. — Fell otherwise: And relieved in him he feels himself refreshed.

(19) ‹providens› (Vetus interpretatio) · printed under cols 755–756

Providens. Idem quod praevidens. Videtur legisse interpres προβλέπων vel προσβλέπων. Fell.

Providens. The same as praevidens [foreseeing]. The translator seems to have read προβλέπων or προσβλέπων. Fell.

Vetus interpretatio. . . . . . . De escis ergo Moyses, acceptis tribus constitutionibus, in spiritu sic locutus est; illi autem secundum concupiscentiam corporis, tanquam de escis diceret, sic perceperunt. Accepit autem earum trium constitutionum scientiam David, et . . dicit: Beatus vir qui non abiit in concilio impiorum: sicut pisces eunt in tenebras . . . Nec in via peccatorum stetit: sicut qui videntur timere. . . et exerrant tanquam porcus. Nec in pestilentiae cathedra stetit: sicut aves quae sedent ad rapinam. Habetis consummatim de escis. Sed dicit Moyses: Manducabitis omne quod. . . . ruminat: hoc est, qui, esca accepta, scit eum qui se pascit. . . in. . . . se refrigerari. Bene dicit, providens mandatum. Quid ergo dicit? Adhaerete eis. . . . . qui tenent distinctum sermonem in corde suo, et cum eis qui loquuntur aequitates Domini. . . . ; cum eis qui sciunt quia assidua lectio utilis est. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Videte quo modo spiritualiter legem constituit Moyses. Sed unde illis haec intelligere. . . . . ? Nos autem. . . intelligentes mandata, loquimur sicut voluit Dominus. . . . . . . . . . . . XI. Quaeramus ergo, si curae fuerit Domino ostendere de aqua et de cruce. De aqua scriptum est ad

(20) ‹εἰς ἄφεσιν› · printed under cols 757–758 (VARIORUM NOTAE)

Εἰσφέρον ἄφεσιν, Men.

Εἰσφέρον ἄφεσιν, Men.

(21) ‹ἑαυτοῖς οἰκοδομήσουσι› · printed under cols 757–758

Non necessum esse puto, ut cum Vossio et Cot. reponamus οἰκονομήσουσι; nam τῷ οἰκοδομεῖν instituendi vel faciendi vis inesse potest, ducta ab aedificiis metaphora. Dav. — Intelligit Barn. crebra et superstitiosa Judaeorum baptismata. Men.

I do not think it necessary that we restore οἰκονομήσουσι with Vossius and Cot.; for οἰκοδομεῖν can carry the force of instituting or making, a metaphor drawn from buildings. Dav. — Barn. means the frequent and superstitious baptisms of the Jews. Men.

(22) ‹Σιών› · printed under cols 757–758

Ita l. cum LXX, Cot., Fell. Ms. Σινᾶ, male.

So read, with the LXX, Cot., Fell. The MS has Σινᾶ, wrongly.

(23) ‹ἀνιπτάμενοι› · printed under cols 757–758

Al. ἀνιστάμενοι, instabiles, depulsi. Sensus: me relinquentes eritis, sicut pulli nido ablato.

Others ἀνιστάμενοι, unsteady, driven off. The sense: forsaking me, you will be like chicks when the nest is taken away.

(24) ‹λέγει ὁ προφήτης› · printed under cols 757–758

Sensus: Per prophetam Christus de se nuntiat: Ego fons vivus (ut supra)... beabo vos.

The sense: through the prophet Christ announces of Himself: I, the living fountain (as above)... will bless you.

(25) ‹ἵνα γνῶσιν› · printed under cols 757–758

Γνώσῃ scias, LXX.

Γνώσῃ, you may know, LXX.

(26) ‹πέτρας ἰσχυρᾶς› · printed under cols 757–758

Sensus: Christus est aqua perennis, in cacumine montis fontem habens.

The sense: Christ is the perennial water, having His spring on the summit of the mountain.

(27) ‹φόβον Κυρίου› · printed under cols 757–758

Sensus: In perpetuum gratia Christi vobis affluit; aliquando vero videbitis eum in majestate, et replebimini reverentia.

The sense: the grace of Christ flows to you for ever; and one day you will see Him in majesty, and will be filled with reverence.

(28) ‹κατευδωθήσεται› · printed under cols 757–758

Hisce verbis Barnabas larga bona indicat, quae ex baptismo et cruce nobis affluant.

By these words Barnabas indicates the abundant goods that flow to us from baptism and the cross.

(29) ‹ὡσεὶ χνοῦς› · printed under cols 757–758

Χνοῦς, quod Noster cum LXX legit; 1 (lanugo, 2) tenuis palea, gluma. Schleusn. L. Χοῦς, terra eruta, pulvis. Voss.

Χνοῦς, which our author reads with the LXX: 1 (down, 2) fine chaff, husk. Schleusn. Read Χοῦς, dug-up earth, dust. Voss.

(30) ‹populum Judaeorum› (call in the Vetus interpretatio) · printed under cols 757–758

Judaeorum. Observabit lector, vocem Ἰσραὴλ ubique ab interprete reddi Judaeus. Fell.

Judaeorum. The reader will observe that the word Ἰσραὴλ is everywhere rendered Judaeus by the translator. Fell.

(31) ‹Sic horruit coelum› (Vetus interpretatio) · printed under cols 757–758

Horruit coelum, etc. Juxta LXX: Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπὶ πλεῖον σφόδρα. Sed deest ἡ γῆ: quod tamen vocabulum Maldonatus hunc locum exponens, in quibusdam exemplaribus reperiri testatur. Men.

Horruit coelum, etc. According to the LXX: Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπὶ πλεῖον σφόδρα. But ἡ γῆ is lacking; yet Maldonatus, expounding this passage, testifies that this word is found in some copies. Men.

(32) ‹petra renuosa› (Vetus interpretatio) · printed under cols 757–758

Renuosa. Puto legendum ruinosa. Men. — Oxoniensis editor habet in contextu eremosa; in notis vero conjicitur arenosa: nam, inquit, loca arenosa in primis deserta, vel renudosa. Stephanus le Moine conjiciebat rimosa, hoc est, prae siccitate hians. Vide quae scripsit p. 818, in Barnabam. Crediderim scriptum fuisse eremi, idque a dormitante librario corruptum; qualium depravationum nulla certa ratio excogitari potest. Cler.

Renuosa. I think ruinosa [ruinous] should be read. Men. — The Oxford editor has eremosa [desert] in the text; but in the notes arenosa [sandy] is conjectured: for, he says, sandy places are above all deserted; or renudosa. Stephanus le Moine conjectured rimosa, that is, gaping with dryness. See what he wrote on Barnabas, p. 818. I should think eremi was written, and corrupted by a drowsy copyist; of such corruptions no certain account can be devised. Cler.

(33) ‹mons sanctus meus Sina› (Vetus interpretatio) · printed under cols 757–758

Sina. Oportuit Sion dicere. Sina ergo est erratum, aut memoriae in Barnaba, aut incuriae in librariis. Vix enim crediderim, ab eo montes Sina et Sion pro uno eodemque fuisse habitos. De distinctione horum montium exstat tractatus antiquus inter opera Cypriano supposita. Cot. — Utrobique Sion Fellus restituit. Additque: « Sion scribi omnino debuit. Sed altera lectio interpretis tempore obtinuit: interim inveteratus error tempore non invalescit. »

Sina. He should have said Sion. Sina, then, is an error, either of memory in Barnabas or of carelessness in the copyists. For I could hardly believe that Sinai and Sion were taken by him for one and the same mountain. On the distinction of these mountains there is an ancient treatise among the works falsely ascribed to Cyprian. Cot. — Fell restored Sion in both places. And he adds: « Sion ought by all means to have been written. But the other reading prevailed in the translator's time: meanwhile an inveterate error does not gain strength with time. »

(34) ‹pusillis ablatis› (Vetus interpretatio) · printed under cols 757–758

Aliis pusillis ablatis. Apud LXX: Ἔσῃ γὰρ ὡς πετεινοῦ ἀνεπταμένου νεοσσὸς ἀφῃρημένος. Ex quo facile emendantur verba vet. interpretis hoc modo: Eritis enim tanquam alitis pullus ablatus. Men. — Fellus in contextu, alitis pusillus ablatis. Al. alitis pusilli ablati.

Aliis pusillis ablatis. In the LXX: Ἔσῃ γὰρ ὡς πετεινοῦ ἀνεπταμένου νεοσσὸς ἀφῃρημένος. From which the words of the old translator are easily corrected thus: For you shall be like a bird's chick taken away. Men. — Fell in the text: alitis pusillus ablatis. Others alitis pusilli ablati.

populum Judaeorum, quo modo tinctionem quae affert remissionem peccatorum, non recipiant, sed sibi instituant. Dicit ergo propheta: Sic horruit coelum, et in hoc plurimum expavit terra. Quia duo . . mala fecit populus hic: me dereliquerunt fontem aquae vitae, et foderunt sibi lacus detritos, qui non possunt aquam portare. Nunquid petra renuosa est, mons sanctus meus Sina? Eritis enim tanquam aliis pusillis ablatis. Et iterum dicit Isaias: . . Ego antecedam te, et montes aequabo, et ostia aerea contribulabo, et seras ferreas confringam; et dabo tibi thesauros obscuros. . . invisos; ut sciant, quia ego sum Dominus Deus, inhabitans in altissima spelunca fortis petrae. . . . . . Et aqua illius fidelis. Regem cum magnitudine videbitis; et anima vestra meditabitur timorem. . Et iterum David dicit: Erit, qui haec facere coeperit, tanquam lignum quod plantatum est juxta tractus aquarum, quod fructum suum dabit tempore suo: et

(59) ‹call in Migne's Latin translation, col 758› · printed under col 758, full width above the VARIORUM NOTAE

Jer. II, 12, 13.

Jer. 2:12, 13.

(60) ‹call in Migne's Latin translation, col 758› · printed under col 758, full width above the VARIORUM NOTAE

Isai. XVI, 2.

Isa. 16:2.

(61) ‹call in Migne's Latin translation, col 758› · printed under col 758, full width above the VARIORUM NOTAE

Isai. XLV, 2, 3.

Isa. 45:2, 3.

(62) ‹call in Migne's Latin translation, col 758› · printed under col 758, full width above the VARIORUM NOTAE

Isai. XXXIII, 16.

Isa. 33:16.

(63) ‹call in Migne's Latin translation, col 758› · printed under col 758, full width above the VARIORUM NOTAE

Ibid. 16-18.

Ibid. 16–18.

(64) ‹call in Migne's Latin translation, col 759› · printed under col 759, full width above the VARIORUM NOTAE

Psal. I, 3-6.

Ps. 1:3–6.

(65) ‹call in Migne's Latin translation, col 759› · printed under col 759, full width above the VARIORUM NOTAE

Soph. III, 19.

Zeph. 3:19.

(66) ‹call in Migne's Latin translation, col 759› · printed under col 759, full width above the VARIORUM NOTAE

Ezech. XLVII, 12.

Ezek. 47:12.

(67) ‹stillaverit› · printed under col 759, full width above the VARIORUM NOTAE

IV Esd. V, 5.

4 Esd. 5:5.

(35) ‹τὸν μὲν μισθὸν, λέγει› · printed under cols 759–760 (VARIORUM NOTAE)

Leg. ἕξει, Dav.

Read ἕξει, Dav.

(36) ‹οὐκ ἀποῤῥυηθήσεται› · printed under cols 759–760

Al. ἀποῤῥυήσεται, ut paulo superius.

Others ἀποῤῥυήσεται, as a little above.

(37) ‹τὸ σκεῦος› · printed under cols 759–760

I. e. corpus Christi, ut supra c. 7. Olim τὸ σκεῦος de propheta interpretatus sum, l. c.

That is, the body of Christ, as above, ch. 7. Formerly I interpreted τὸ σκεῦος of the prophet, loc. cit.

(38) ‹ὃ δοξάζει› · printed under cols 759–760

Clem. Alex. Strom. III, 12, p. †550: Καὶ ἦν ἡ γῆ τοῦ Ἰακὼβ ἐπαινουμένη π. π. τ. γ. φησὶν ὁ προφήτης, τὸ σκεῦος πνεύματος αὐτὸς δοξάζων = Ipse laudans corpus humanum. Barnabas dixit: Haec verba significant corpus Christi, quod propheta laudibus effert. Alias τὴν γῆν Ἰακὼβ de novo populo Dei seu de coetu Christianorum interpretatus sum. Cfr. libellum meum: Das Sendschreiben d. A. Barnabas. Tubing. 1840, p. 95.

Clem. Alex., Strom. 3, 12, p. †550: Καὶ ἦν ἡ γῆ τοῦ Ἰακὼβ ἐπαινουμένη π. π. τ. γ. φησὶν ὁ προφήτης, τὸ σκεῦος πνεύματος αὐτὸς δοξάζων = He Himself praising the human body. Barnabas said: These words signify the body of Christ, which the prophet extols with praises. Elsewhere I have interpreted τὴν γῆν Ἰακὼβ of the new people of God, or of the assembly of Christians. Cf. my little book: Das Sendschreiben d. A. Barnabas, Tübingen 1840, p. 95.

(39) ‹τούτων καλουμένων› · printed under cols 759–760

Al. λαλουμένων.

Others λαλουμένων [spoken].

(40) ‹ταῦτα συντελεσθήσεται› · printed under cols 759–760

Ex libro apocrypho. Cfr. Ittig., Hist. eccl. p. 151 sq.

From an apocryphal book. Cf. Ittig., Hist. eccl., p. 151 f.

(41) ‹λέγει Κύριος› · printed under cols 759–760

In uno cod. Rom. hic multa interpolata leguntur de filiis Sem, etc., argumento Epistolae nostrae prorsus aliena.

In one Roman codex many interpolated things are read here about the sons of Shem, etc., wholly foreign to the argument of our Epistle.

(42) ‹quem abjecit› (call in the Vetus interpretatio) · printed under cols 759–760

Abjecit. Leg. abjicit.

Abjecit. Read abjicit.

(43) ‹non resurgunt› (Vetus interpretatio) · printed under cols 759–760

Resurgunt. Lege resurgent, ut in Graecis Barnabae, apud LXX, et in textu Hebraico. Hilarius tamen, Ambrosius et Hieronymus legunt, resurgunt. Men. — Fellus quoque in contextu exhibet resurgent.

Resurgunt. Read resurgent, as in the Greek of Barnabas, in the LXX, and in the Hebrew text. Hilary, however, Ambrose and Jerome read resurgunt. Men. — Fell too gives resurgent in the text.

(44) ‹in uno dono› (Vetus interpretatio) · printed under cols 759–760

In uno dono. Forte in uno loco. Graeca sunt, ἐπὶ τὸ αὐτό. Fell.

In uno dono. Perhaps in uno loco [in one place]. The Greek is ἐπὶ τὸ αὐτό. Fell.

(45) ‹qui dicit› (Vetus interpretatio) · printed under cols 759–760

Qui dicit. Dele qui cum Menardo, Fello aliisque.

Qui dicit. Delete qui, with Menard, Fell and others.

(46) ‹Erit . . Jacob› (Vetus interpretatio) · printed under cols 759–760

Erit. Forte erat. Et mox, Terram secundo loco, forte vacat. Cot. — Nihil tamen mutat Fellus.

Erit. Perhaps erat. And just after, Terram in the second place is perhaps redundant. Cot. — Fell, however, changes nothing.

XII. Crux Christi saepe in V. T. annuntiata. — Josue typus Christi.

XII. The cross of Christ often announced in the Old Testament. — Joshua a type of Christ.

folia ejus non decident, sed omnia quaecunque faciet, prosperabuntur. Non sic impii, non sic; sed tanquam pulvis, quem abjecit ventus a facie terrae. Propterea non resurgunt impii in judicio, neque peccatores in concilio justorum: quoniam scit Deus viam justorum; et via impiorum peribit. Sentire autem debetis, quo modo aquam et crucem in uno dono constituit. Hoc ergo dicit: Felices, qui speraverunt in aquam et in crucem. . . . . . . Mercedem. . in tempore suo; . . tunc, inquit, reddam. Modo autem qui dicit: Folia illius non decident. Hoc est, quia omnis sermo qui exierit per os vestrum. . . erit in spem et resurrectionem multis. Et iterum alius Propheta dicit: Erit . . Jacob laudabilis super omnem terram. Terram vas spiritus illius . . magnificat. Deinde quid dicit? Erat flumen trahens a dextra; et ascendebant inde arbores speciosae: et quicunque ex illis manducaverit vivet in perpetuum. Hoc est, quia nos descendimus in aquam pleni peccatis et sordibus, et ascendimus fructibus pleni, in praecordiis nostris timorem et spem habentes in Dominum. . . . Ideo dicit: Et qui manducaverit . . . , vivet in perpetuum. . . . . . . . . . . . . . . . . . . . XII. Similiter et crucem significat, in alio propheta dicente: Et quando haec consummabuntur: et dixit Dominus: Cum lignum inclinatum fuerit et resurrexerit, et cum de ligno sanguis stillaverit. Habes iterum de cruce, et de eo qui incipit crucifigi. Dicit autem iterum in Moyse, cum pugnaret populus Judaeorum,

(47) ‹ὑπὸ τῶν ἀλλοφύλων› · printed under cols 761–762 (VARIORUM NOTAE)

I. e. Amalec. Cfr. Justin. Dial. c. Tryph. n. 111, p. 204; Tert. adv. Jud. C. 10; adv. Marc. III, 18, ubi iidem typi reperiuntur.

That is, Amalek. Cf. Justin, Dial. c. Tryph. n. 111, p. 204; Tert., adv. Jud. C. 10; adv. Marc. 3, 18, where the same types are found.

(48) ‹εἰς τὸν αἰῶνα πολεμηθήσονται› · printed under cols 761–762 (VARIORUM NOTAE)

In perpetuum vincentur, ita ut nunquam victorum jugum excutere possint; nam haec est interdum vis verbi πολεμοῦμαι. Cler.

They will be conquered for ever, so that they can never shake off the yoke of the victors; for this is sometimes the force of the verb πολεμοῦμαι. Cler.

(49) ‹τῆς πήγης› · printed under cols 761–762 (VARIORUM NOTAE)

Πήγη = πάγη, locus excelsus apud Hesych. Voss. ms. πηγμῆς, male l. πήγματος, tabulatum, Men.

Πήγη = πάγη, a high place, in Hesych. Voss.; the MS πηγμῆς; wrongly read πήγματος, a platform, Men.

(50) ‹τὰς χεῖρας› · printed under cols 761–762 (VARIORUM NOTAE)

Stabat igitur in forma crucis.

He stood, then, in the form of a cross.

(51) ‹ἐπ' αὐτῷ› · printed under cols 761–762 (VARIORUM NOTAE)

Ἐπὶ σταυρῷ, Davis. Interpr.: In cruce Christi.

Ἐπὶ σταυρῷ, Davis. The translator: In cruce Christi [in the cross of Christ].

(52) ‹ὁδῷ δικαίᾳ μου› · printed under cols 761–762 (VARIORUM NOTAE)

Sensus: In cruce pependi ob populum improbum. Eodem modo verba prophetae interpretatur Justinus Apol. I, n. 35; Dial. c. Tryph. n. 97.

The sense: I hung on the cross because of a wicked people. Justin interprets the prophet's words in the same way, Apol. 1, n. 35; Dial. c. Tryph. n. 97.

(53) ‹ζωοποιῆσαι› · printed under cols 761–762 (VARIORUM NOTAE)

Ita Dav. Ms. male: ζωοποιήσουσι.

So Dav. The MS wrongly: ζωοποιήσουσι.

(54) ‹ἐν σημείῳ› · printed under cols 761–762 (VARIORUM NOTAE)

I. e. cruce, ut apud Justin. Dial. c. Tryph., n. 72, n. 94.

That is, on the cross, as in Justin, Dial. c. Tryph., n. 72, n. 94.

(55) ‹ἐν δοκῷ› · printed under cols 761–762 (VARIORUM NOTAE)

Ita Gall., in cruce, vet. interp. ms. ἐνδόξως, gloriose.

So Gall.; in cruce [on the cross], the old translator; the MS ἐνδόξως, gloriously.

(56) ‹ut illos (Vetus interpretatio)› · printed under cols 761–762 (VARIORUM NOTAE)

Illos. Leg. illis. Men. — Mox trahuntur, forte traduntur.

Illos. Read illis. Men. — Just after, trahuntur: perhaps traduntur.

(57) ‹in perpetuo oppugnabuntur (Vetus interpretatio)› · printed under cols 761–762 (VARIORUM NOTAE)

In perpetuo oppugnabuntur. Εἰς τὸν αἰῶνα πολεμηθήσονται: hoc est, in perpetuum vincentur; ita ut nunquam victorum jugum excutere possint: nam haec est interdum vis verbi πολεμέομαι. Vertit Cotelerius, semper debellabuntur; quod significat, omnibus bellis inferiores futuros. Sed ἀεὶ et εἰς αἰῶνα differunt: quod miror virum diligentem, et verba pene in translatione adnumerantem fugisse. Cler.

In perpetuo oppugnabuntur. Εἰς τὸν αἰῶνα πολεμηθήσονται: that is, they will be conquered for ever, so that they can never shake off the yoke of the victors; for this is sometimes the force of the verb πολεμέομαι. Cotelerius translates: they will always be vanquished; which means that they will come off worse in every war. But ἀεὶ and εἰς αἰῶνα differ: which I am surprised escaped a careful man, who almost counts the words in translating. Cler.

(58) ‹vivificavit (Vetus interpretatio)› · printed under cols 761–762 (VARIORUM NOTAE)

Vivificavit. Forte vivificabit. Et mox, periisse pro perdidisse.

Vivificavit. Perhaps vivificabit. And just after, periisse for perdidisse.

(59) ‹per colubram fuerat (Vetus interpretatio)› · printed under cols 761–762 (VARIORUM NOTAE)

Praeteritio Evae per colubram fuerat. Praeteritio est transgressio, praevaricatio: ut saepe ponit praeterire pro transgredi, praevaricari. Dicit colubram feminine, priscorum more. Nonius Marcellus cap. 3, Colubra feminine. Lucilius Satyr. lib. XX. Men.

Praeteritio Evae per colubram fuerat. Praeteritio is transgression, prevarication: as he often puts praeterire for transgredi, praevaricari. He says colubra in the feminine, after the manner of the ancients. Nonius Marcellus, ch. 3: Colubra, in the feminine. Lucilius, Satires, book 20. Men.

(60) ‹dicit (Vetus interpretatio)› · printed under cols 761–762 (VARIORUM NOTAE)

Ut ... dicit. Forte leg. et ... dicens; aut delendum ut.

Ut ... dicit. Perhaps read et ... dicens; or ut should be deleted.

et ceciderunt Judaei ab alienigenis; ut illos commemoraret, dum oppugnantur, quia propter peccata sua trahuntur in mortem, dixit in praecordiis Moysi Spiritus: Fac figuram crucis . . . . : quia si non crediderint in illum, in perpetuo oppugnabuntur. Et iterum . . . . . : ascendit Moyses in . . aggerem, et stans . . . manus extendebat, et . . vincebant Judaei: deinde cum deposuerat, vincebat Amalec. Hoc ad quid? Ut scirent quia non possunt liberari, nisi in cruce Christi speraverint. Et iterum dicit in alio propheta: Expandi manus meas tota die ad populum impersuasibilem, et contradicentem viae justae. Item Moyses facit figuram Jesu, quia oportebat illum pati, et quia ipse vivificavit, quem illi putaverunt perdidisse . . . Cadente enim populo Judaeorum, quia jusserat Dominus, ut morsu colubrae . . . morerentur, quia praeteritio Evae per colubram fuerat, voluit illos corripere; et ideo . . . sic morti tradere, qui mandata ejus praeterierunt. Ad summam, ut ipse Moyses qui praeceperat, dicit: Non erit vobis, neque conflatile, neque sculptile . . . ; ipse fecit serpentem aereum, ut figuram Jesu ostenderet;

(68) ‹call in Migne's Latin translation, col 762› · printed under col 762, full width above the VARIORUM NOTAE

Exod. XVII, 11.

Exod. 17:11.

(69) ‹call in Migne's Latin translation, col 762› · printed under col 762, full width above the VARIORUM NOTAE

Isai. LXV, 2.

Isa. 65:2.

(70) ‹call in Migne's Latin translation, col 762› · printed under col 762, full width above the VARIORUM NOTAE

Num. XXI, 6; Joan. III, 14.

Num. 21:6; John 3:14.

(71) ‹call in Migne's Latin translation, col 762› · printed under col 762, full width above the VARIORUM NOTAE

Deut. XXVII, 15.

Deut. 27:15.

(72) ‹call in Migne's Latin translation, col 763› · printed under col 763, full width above the VARIORUM NOTAE

Num. XXI, 9.

Num. 21:9.

(73) ‹call in Migne's Latin translation, col 763› · printed under col 763, full width above the VARIORUM NOTAE

Coloss. I, 16.

Col. 1:16.

(74) ‹call in Migne's Latin translation, col 763› · printed under col 763, full width above the VARIORUM NOTAE

Exod. XVII, 14.

Exod. 17:14.

(75) ‹call in Migne's Latin translation, col 763› · printed under col 763, full width above the VARIORUM NOTAE

I Tim. III, 16.

1 Tim. 3:16.

(76) ‹call in Migne's Latin translation, col 763› · printed under col 763, full width above the VARIORUM NOTAE

Psal. CIX, 1; Matth. XXII, 43-45.

Ps. 109:1; Matt. 22:43–45.

(77) ‹call in Migne's Latin translation, col 763› · printed under col 763, full width above the VARIORUM NOTAE

Isai. XLV, 1.

Isa. 45:1.

(61) ‹καὶ εἰς αὐτόν› · printed under cols 763–764 (VARIORUM NOTAE)

Ἐν αὐτῷ ἐκτίσθη τὰ πάντα... καὶ εἰς αὐτὸν ἔκτισται. Cfr. Hebr. I, 2.

Ἐν αὐτῷ ἐκτίσθη τὰ πάντα... καὶ εἰς αὐτὸν ἔκτισται [in Him all things were created... and were created unto Him]. Cf. Heb. 1:2.

(62) ‹τῷ Ἰησοῦ› · printed under cols 763–764 (VARIORUM NOTAE)

Josue antea Ause vocabatur, et appellatus est Josue (= Jesus), ut typus esset Christi. Cfr. Num. XIII, 17; Justin. Dial. c. Tryph., n. 113.

Joshua was formerly called Ause, and was named Joshua (= Jesus), that he might be a type of Christ. Cf. Num. 13:17; Justin, Dial. c. Tryph., n. 113.

(63) ‹[αὐτοῦ]› · printed under cols 763–764 (VARIORUM NOTAE)

Ita ex vet. interp. Lat. restituit Fell.

So Fell restored it from the old Latin translator.

(64) ‹[εἶπε]› · printed under cols 763–764 (VARIORUM NOTAE)

Ita ex vet. interp. Lat. restituit Cot.

So Cot. restored it from the old Latin translator.

(65) ‹Ἴδε› · printed under cols 763–764 (VARIORUM NOTAE)

Ita Fell. et Gall. ex vet. interp.: ecce. ms. οἱ δὲ, male.

So Fell. and Gall. from the old translator: ecce. The MS οἱ δὲ, wrongly.

(66) ‹μέλλουσι λέγειν› · printed under cols 763–764 (VARIORUM NOTAE)

Sc. Judaistae seu Ebionitae.

That is, the Judaizers or Ebionites.

(67) ‹Χριστῷ μου Κυρίῳ› · printed under cols 763–764 (VARIORUM NOTAE)

Κύρῳ, Cyro LXX.

Κύρῳ, to Cyrus, LXX.

(68) ‹posuit in cruce (Vetus interpretatio)› · printed under cols 763–764 (VARIORUM NOTAE)

In cruce. Legebat ergo ἐπὶ σημείου. At hodie in textu desunt haec verba, ac tantum legimus, καὶ τίθησιν ἐνδόξως: et gloriose collocat. Eadem habet S. Justinus Dialog. cum Tryph. n. 94. Αὐτὸς ἐν τῇ ἐρήμῳ διὰ τοῦ Μωσέως τὸν χαλκοῦν ὄφιν ἐνήργησε γενέσθαι, καὶ ἐπὶ σημεῖον ἔστησε, δι' οὗ σημείου ἐσώζοντο ὀφιόδηκτοι: Ipse (Deus) in solitudine per Mosem effecit, ut serpens aeneus fieret, eumque signo imposuit; quo signo servabantur qui a serpentibus morsi fuerint. Ita Maranus ad h. l. Justini.

In cruce. He read, then, ἐπὶ σημείου. But today these words are missing in the text, and we read only καὶ τίθησιν ἐνδόξως: and sets it gloriously. St Justin has the same, Dialogue with Trypho n. 94: Αὐτὸς ἐν τῇ ἐρήμῳ διὰ τοῦ Μωσέως τὸν χαλκοῦν ὄφιν ἐνήργησε γενέσθαι, καὶ ἐπὶ σημεῖον ἔστησε, δι' οὗ σημείου ἐσώζοντο ὀφιόδηκτοι: He Himself (God) in the wilderness brought it about through Moses that a bronze serpent was made, and set it upon a sign; by which sign those who had been bitten by serpents were saved. So Maran on this passage of Justin.

(69) ‹Moyses Ause filio Nave (Vetus interpretatio)› · printed under cols 763–764 (VARIORUM NOTAE)

Ause filio Nave. Haec aliter in textu Graeco, qui sic videtur castigandus: Τῷ Αὐσῇ τοῦ Ναυῆ υἱῷ. Josue autem appellatus est Ause, ut videre est ex lib. i Recognit. S. Clementis: Igitur Moyses his administratis Ausen quemdam nomine praeponens populo, etc. Sic Tertullianus Lib. adv. Judaeos, et lib. III, contra Marcionem: Dum Moysi successor destinatur Auses filius Nave, transfertur certe de primo nomine et incipit vocari Jesus. Idem docet pluribus locis S. Justinus martyr in Dialogo cum Tryphone. Lactantius lib. IV, De vera sapientia cap. 17, etc. Res gesta habetur Num. XIII, 17: ἐπωνόμασε Μωσῆς τὸν Αὐσῆ υἱὸν Ναυῆ, Ἰησοῦν. Men. — Atqui reprehendit S. Hieronymus lib. I, adv. Jovin. cap. 12, et initio Comment. in Oseam, nec non ad versum ultimum psalmi LXXVI, codices tum Graecos, tum sui temporis Latinos, quod Num. XIII, 17, Ause, non Osee scriptum exhiberent; cum tamen inter utrumque parva vel nulla videatur esse differentia. Ac forte scripserant LXX Ὡσηέ. Ita namque nunc etiam legitur apud Philonem lib. De nominum mutatione, et olim legebatur in ejusdem Judaei opere De nominibus Hebraicis, sicut patet ex versione Hieronymi, quae sectione de Numerorum libro, Osee repraesentat, non Ause. At Justinus M., Origenes, Eusebius, Theodoritus, Tertullianus, Lactantius, Rufinus atque Augustinus, Αὐσῆ, Αὐσῆν, Ause, Ausen et Auseam vocant. Simile quid versionis LXX notatur ab Origene ad Joan. I, 28, in secundo filio Judae patriarchae, Hebraice dicto Onan, Graece Aunan, Αὐνάν. Cot.

Ause filio Nave. This is otherwise in the Greek text, which it seems should be corrected thus: Τῷ Αὐσῇ τοῦ Ναυῆ υἱῷ. Now Joshua was called Ause, as may be seen from book 1 of the Recognitions of St Clement: So Moses, having arranged these things, setting over the people a certain man named Ausen, etc. So Tertullian, book against the Jews, and book 3 against Marcion: When Auses the son of Nave is appointed Moses' successor, he is certainly transferred from his first name and begins to be called Jesus. St Justin Martyr teaches the same in several places in the Dialogue with Trypho; Lactantius, book 4, On True Wisdom, ch. 17, etc. The event is found in Num. 13:17: ἐπωνόμασε Μωσῆς τὸν Αὐσῆ υἱὸν Ναυῆ, Ἰησοῦν. Men. — And yet St Jerome, book 1 against Jovinian, ch. 12, and at the beginning of the Commentary on Hosea, and also on the last verse of Psalm 76, finds fault with the codices, both the Greek and the Latin of his own time, because at Num. 13:17 they showed Ause written, not Osee; though between the two there seems to be little or no difference. And perhaps the LXX had written Ὡσηέ. For so it is read even now in Philo, in the book On the Change of Names, and it was once read in the same Jew's work On Hebrew Names, as appears from Jerome's version, which in the section on the book of Numbers gives Osee, not Ause. But Justin M., Origen, Eusebius, Theodoret, Tertullian, Lactantius, Rufinus and Augustine call him Αὐσῆ, Αὐσῆν, Ause, Ausen and Auseam. Something similar in the LXX version is noted by Origen on John 1:28, in the second son of the patriarch Judah, called Onan in Hebrew, in Greek Aunan, Αὐνάν. Cot.

. . . . . et posuit in cruce, et per praecones convocavit populum. Et cum venissent, rogabant Moysen, ut . . . pro sanitate eorum Dominum rogaret. Et tunc dixit illis Moyses: Cum aliquis ex vobis morsus fuerit, veniat ad colubram, . . . . et speret, . . quoniam cum sit ipsa mortua, potest alias sanare; et sine mora curabitur. Et ita sciebant. . . . . . . . Quid dicit iterum Moyses Ause filio Nave? ut ostenderet Jesum esse Filium Dei, audiente populo, quia omnia Pater ostendit Filio suo. Clamavit Moyses filium Nave, et imposuit illi nomen Jesus, . . . . . . . . . et dixit: Accipe librum in manu tua, et scribe quae dicit Dominus: quia amputabit a radicibus omnem domum Amalec Filius Dei Jesus in novissimis diebus. Ecce iterum Jesus, non filius Nave, sed Filius Dei, . . . . . in carne apparuit. . . . . . . . . .

(70) ‹[τὸν Μανασσῆ καὶ]› · printed under cols 765–766 (VARIORUM NOTAE)

Verba uncis inclusa ex interpret. Lat. restituit Men.

The words enclosed in brackets Men. restored from the Latin translator.

(71) ‹ἵνα εὐλογηθῇ› · printed under cols 765–766 (VARIORUM NOTAE)

Εὐλογηθῆναι: Dav. benedici, Vet. interp.

Εὐλογηθῆναι: Dav.; benedici, the old translator.

(72) ‹[τὴν δεξιὰν]› · printed under cols 765–766 (VARIORUM NOTAE)

Ita ex vet. interp. restituendum.

So it is to be restored from the old translator.

(73) ‹meo Domino (Vetus interpretatio)› · printed under cols 765–766 (VARIORUM NOTAE)

Meo. Alterum abundat. Fellus tamen utrumque retinuit.

Meo. One of the two is redundant. Fell, however, kept both.

(74) ‹sic scriptum est (Vetus interpretatio)› · printed under cols 765–766 (VARIORUM NOTAE)

Sic scriptum est. Forte, quid scriptum est. Ita edit. Oxon.

Sic scriptum est. Perhaps quid scriptum est. So the Oxford edition.

(75) ‹ex genere tuo (Vetus interpretatio)› · printed under cols 765–766 (VARIORUM NOTAE)

Ex genere tuo. Gr. conspectu tuo: rectius juxta sacram Scripturam. Men. — Vet. interpres videtur legisse γένους. Fell.

Ex genere tuo. The Greek: of your face; more correctly, according to Holy Scripture. Men. — The old translator seems to have read γένους. Fell.

(76) ‹Sic ergo (Vetus interpretatio)› · printed under cols 765–766 (VARIORUM NOTAE)

Sic ergo. Menardus, Si hoc ergo. Al. Si ergo. Sic et Fellus; qui paulo post exhibet, commemoratum est, vulgata lectione rejecta.

Sic ergo. Menard: Si hoc ergo. Others Si ergo. So too Fell, who a little after gives commemoratum est, rejecting the common reading.

XIII. Christianos, non Judaeos, foederis divini esse haeredes, jam in V. T. annuntiatum est.

XIII. That the Christians, not the Jews, are the heirs of the divine covenant was already announced in the Old Testament.

. . . . . . . . . . . . . . Iterum dicit David: Dixit Dominus Domino meo: Sede ad dexteram meam, donec ponam inimicos tuos sub pedibus tuis. Et iterum dicit Isaias: Sic dicit Dominus Christo meo, meo Domino, cujus tenui dexteram: exaudient illum gentes, et virtutem regum corrumpam. Videte, quo modo illum prophetae Dominum, . . . . non tantum Filium dicunt. XIII. Quaeramus igitur, si hic populus haereditatem capit, . . . . et testamentum in illis est, aut in nobis. De hoc audite; sic scriptum est: Rogabat Isaac pro Rebecca uxore sua, quia sterilis erat. Et. . . . . Rebecca quaerebat a Domino, quid portaret: et dixit illi Dominus: Duae nationes in utero tuo sunt, et duo populi ex utero tuo nascentur; . . . . . et major serviet minori. Intelligite: quis sit Isaac, et quae Rebecca; et. . . . . . qui populus minor, aut major. Iterum. . . . . dicit Jacob Joseph filio suo: . . Ecce Dominus non fraudavit me ex genere tuo: perduc ad me filios tuos; et benedicam illos. Et adduxit Manassen et Ephraim. Volens autem Manassen benedici quia major erat, statuit illum . . ad dexteram patris sui Jacob. Vidit autem Jacob in spiritu figuram populi, qui postea futurus erat: et. . . convertit manus, et transtulit dexteram super caput Ephraim minoris; et benedixit illum. Et dixit Joseph patri suo: Transfer manum tuam dexteram super caput Manassae, quia primitivus filius meus est. Et dixit Jacob: Scio, fili, scio: sed major serviet minori; sed et hic benedicetur. Videte quem voluerit esse primum. . . . testamenti haeredem. Sic ergo et per Abraham commemoratus est, habemus consummationem scientiae nostrae. Quid ergo dicit Abraham, cum solus credidisset, et positus esset in justitia? Ecce posui te, Abraham, patrem nationum, quae credunt Domino non circumcisae.

(78) ‹call in Migne's Latin translation, col 766› · printed under col 766, full width above the VARIORUM NOTAE

Gen. XXV, 21; cfr. Rom. IX, 10-12.

Gen. 25:21; cf. Rom. 9:10–12.

(79) ‹call in Migne's Latin translation, col 766› · printed under col 766, full width above the VARIORUM NOTAE

Gen. XXV, 23.

Gen. 25:23.

(80) ‹call in Migne's Latin translation, col 766› · printed under col 766, full width above the VARIORUM NOTAE

Gen. XLVIII, 9, 11.

Gen. 48:9, 11.

(81) ‹call in Migne's Latin translation, col 766› · printed under col 766, full width above the VARIORUM NOTAE

Gen. XLVIII, 18.

Gen. 48:18.

(82) ‹call in Migne's Latin translation, col 766› · printed under col 766, full width above the VARIORUM NOTAE

Gen. XLVIII, 19.

Gen. 48:19.

(83) ‹Domino› · printed under col 767, full width above the VARIORUM NOTAE

Gen. XV, 6; XVII, 4; Rom. IV, 3.

Gen. 15:6; 17:4; Rom. 4:3.

(84) ‹call in Migne's Latin translation, col 767› · printed under col 767, full width above the VARIORUM NOTAE

Exod. XXIV, 18.

Exod. 24:18.

(85) ‹call in Migne's Latin translation, col 767› · printed under col 767, full width above the VARIORUM NOTAE

Exod. XXXI, 18.

Exod. 31:18.

(86) ‹call in Migne's Latin translation, col 767› · printed under col 767, full width above the VARIORUM NOTAE

Exod. XXXII, 7; Deut. IX, 12.

Exod. 32:7; Deut. 9:12.

(87) ‹call in Migne's Latin translation, col 767› · printed under col 767, full width above the VARIORUM NOTAE

Hebr. III, 5.

Heb. 3:5.

(77) ‹ζητῶμεν› · printed under cols 767–768 (VARIORUM NOTAE)

Ita ex vet. interp. restit. Dav. Ms. ζητοῦμεν.

So Dav. restored it from the old translator. The MS ζητοῦμεν.

(78) ‹νύκτας τεσσαράκοντα› · printed under cols 767–768 (VARIORUM NOTAE)

Cfr. supra c. 4.

Cf. above, ch. 4.

(79) ‹[εἶναι]› · printed under cols 767–768 (VARIORUM NOTAE)

Ita Dav.

So Dav.

(80) ‹κληρονομοῦντες διαθήκην› · printed under cols 767–768 (VARIORUM NOTAE)

Ms. διὰ τοῦ κληρονομοῦντος, male. Men.: δι' αὐτοῦ κληρονομίαν διαθήκης.

The MS διὰ τοῦ κληρονομοῦντος, wrongly. Men.: δι' αὐτοῦ κληρονομίαν διαθήκης.

(81) ‹ἡτοιμάσθη› · printed under cols 767–768 (VARIORUM NOTAE)

Hic in ms. et editionibus male transposita leguntur, quae intra uncis inclus. et a nobis, duce veteri interprete, loco suo restituta sunt. Cfr. libellum meum: Das Sendschreib. d. A. Barnabas, p. 106.

Here in the MS and the editions the words enclosed within brackets are read wrongly transposed, and they have been restored by us to their place, with the old translator as guide. Cf. my little book: Das Sendschreib. d. A. Barnabas, p. 106.

(82) ‹καρδίας› · printed under cols 767–768 (VARIORUM NOTAE)

Ms. κακίας, male. Vet. interp.: praecordia.

The MS κακίας, wrongly. The old translator: praecordia.

(83) ‹cui nos in haereditatem (Vetus interpretatio)› · printed under cols 767–768 (VARIORUM NOTAE)

Cui nos in haereditatem, etc. Menardus, cui haec corrupta videntur, sic legit: Qui nos in haereditatem elegit, propter, etc. Fellus nihil mutat: verum ita distinguit: Cui nos... sustinens. Apparuit, etc. At duabus voculis subauditis, lectio vulgata rite sibi cohaeret. Sic nempe: Discite. (ille) cui nos in haereditatem (sumus), propter nos omnia sustinens apparuit, ut illi, etc.

Cui nos in haereditatem, etc. Menard, to whom these words seem corrupt, reads thus: Who chose us for an inheritance, for, etc. Fell changes nothing, but punctuates thus: Cui nos... sustinens. Apparuit, etc. But with two little words understood, the common reading hangs together properly. Namely thus: Learn: (He) to whom we (are) for an inheritance appeared, enduring all things for our sake, that they, etc.

(84) ‹[Domini nostri Jesu Christi] (Vetus interpretatio)› · printed under cols 767–768 (VARIORUM NOTAE)

Domini nostri Jesu Christi. Haec verba, etiam in textu Graeco, uncinis clausa exhibet Menardus, et litteris miniatis Fellus. Aliter editt. Clerici et Russelii.

Domini nostri Jesu Christi. Menard gives these words, in the Greek text too, enclosed in brackets, and Fell in red letters. Otherwise the editions of Le Clerc and Russel.

(85) ‹propheta dicit (Vetus interpretatio)› · printed under cols 767–768 (VARIORUM NOTAE)

Et iterum propheta dicit: Posui te... liberavit Deus. In codd. hic locus est male transpositus. Nam post verbum accipiamus sequitur: Qui in hoc paratus est, usque ad illa verba liberati sumus. Quibus statim subduntur ista: Et iterum propheta dicit: Posui te... liberavit Deus. Iterum propheta dicit: Spiritus Domini, etc. usque ad finem. Ita se habent Menardi et Clerici editt. Nos vero eas sequimur quas Fellus et Russelius curarunt, Graecis inhaerentes.

Et iterum propheta dicit: Posui te... liberavit Deus. In the codices this passage is wrongly transposed. For after the word accipiamus there follows: Qui in hoc paratus est, as far as the words liberati sumus. To which are at once subjoined these: Et iterum propheta dicit: Posui te... liberavit Deus. Iterum propheta dicit: Spiritus Domini, etc., to the end. So stand the editions of Menard and Le Clerc. But we follow those which Fell and Russel produced, keeping to the Greek.

(86) ‹sit sanctitas tua (Vetus interpretatio)› · printed under cols 767–768 (VARIORUM NOTAE)

Sit sanctitas tua. Gr. Barnabae et LXX, τοῦ εἶναί σε εἰς σωτηρίαν: ut sis tu in salutem. Expuncto ergo vocabulo, tua, lege: ut sis tu sanitas, id est salus. Men. — Al. ut sis sanitas tua. Fellus, ut sit salus tua.

Sit sanctitas tua. The Greek of Barnabas and the LXX: τοῦ εἶναί σε εἰς σωτηρίαν: that you may be for salvation. Striking out, then, the word tua, read: ut sis tu sanitas, that is, salvation. Men. — Others: ut sis sanitas tua. Fell: ut sit salus tua.

XIV. Testamentum quod Moses accepit et contrivit, Dominus nobis dedit.

XIV. The covenant which Moses received and broke, the Lord has given to us.

XIV. Sed testamentum quod juravit parentibus ut daret populo, an dederit quaeramus. Dedit; sed illi non fuerunt digni accipere propter peccata sua. Dicit enim propheta: Et erat Moyses jejunans in monte Sina, ut acciperet testamentum a Domino, quadraginta diebus et quadraginta noctibus. Et accepit a Deo. . tabulas scriptas manu Dei. . . Et ut accepit, . . deferebat ad populum ut illis daret. Et dixit Dominus. . . : Moyses, Moyses, descende celerius, quia populus tuus quem eduxisti de terra Aegypti, praeteriit legem. Et intellexit Moyses, quia fecerunt sibi iterum conflatile: et projecit de manibus tabulas, et confractae sunt. . . . . Moyses. . accepit; sed illi non fuerunt digni. Quo modo acceperimus nos, discite: . . . . . . . . . . . . . . . cui nos in haereditatem, propter nos omnia sustinens apparuit, ut illi consummati sint in peccatis, et nos per illum haereditatem testamenti [Domini nostri Jesu Christi] accipiamus. Et iterum propheta dicit: Posui te in lucem nationum, ut sit sanctitas tua usque in

(87) ‹ἐν σκότει› · printed under cols 769–770 (VARIORUM NOTAE)

Haec per prophetam Deus Pater ad Filium ⟨l⟩oquitur.

These words God the Father speaks to the Son through the prophet.

(88) ‹ὁ προφήτης λέγει› · printed under cols 769–770 (VARIORUM NOTAE)

Cfr. supra, not. 81,

Cf. above, note 81.

(89) ‹λυτρωσάμενός σε Θεός› · printed under cols 769–770 (VARIORUM NOTAE)

Iterum haec Pater ad Filium loquitur.

Again the Father speaks these words to the Son.

(90) ‹ἐνιαυτὸν Κυρίου› · printed under cols 769–770 (VARIORUM NOTAE)

Al. Κυρίῳ.

Others: Κυρίῳ.

(91) ‹τοὺς πενθοῦντας› · printed under cols 769–770 (VARIORUM NOTAE)

Haec Filius loquitur per prophetam.

These words the Son speaks through the prophet.

(92) ‹καὶ ἡγίασεν αὐτήν› · printed under cols 769–770 (VARIORUM NOTAE)

Gen. II, 2, secundum Hebr. non juxta LXX, qui habent: ἕκτῃ.

Gen. 2:2, according to the Hebrew, not according to the Septuagint, which have ἕκτῃ.

(93) ‹ὅτι συντελεῖ› · printed under cols 769–770 (VARIORUM NOTAE)

Davisius postulat συντελέσει, male; nam συντελεῖ est futurum attic. Buttm. Gramm. § 86, n. 11, 12.

Davies calls for συντελέσει, wrongly; for συντελεῖ is the Attic future. Buttmann, Grammar, § 86, n. 11, 12.

(94) ‹adventum (Vetus interpretatio)› · printed under cols 769–770 (VARIORUM NOTAE)

Adventum. Aut suppl. per, aut leg. adventu

Adventum. Either supply per, or read adventu.

(95) ‹servorum (Vetus interpretatio)› · printed under cols 769–770 (VARIORUM NOTAE)

Servorum. Al. sermonum. Fellus: servorum suorum per verbum.

Servorum. Others: sermonum. Fell: servorum suorum per verbum.

(96) ‹gentibus (Vetus interpretatio)› · printed under cols 769–770 (VARIORUM NOTAE)

Gentibus. Al. gentis.

Gentibus. Others: gentis.

(97) ‹hominibus (Vetus interpretatio)› · printed under cols 769–770 (VARIORUM NOTAE)

Hominibus. Al. humilibus nihil mutat Fellus.

Hominibus. Others: humilibus. Fell changes nothing.

(98) ‹initium (Vetus interpretatio)› · printed under cols 769–770 (VARIORUM NOTAE)

Initium. Al. malunt initio. Sic edidit Fellus.

Initium. Others prefer initio. So Fell printed it.

(99) ‹consummavit Deus omnia (Vetus interpretatio)› · printed under cols 769–770 (VARIORUM NOTAE)

Consummavit. Forte consummabit. Ita Felli editio.

Consummavit. Perhaps consummabit. So Fell's edition.

(100) ‹Quem ergo diem (Vetus interpretatio)› · printed under cols 769–770 (VARIORUM NOTAE)

Quem. Al. Si quem, juxta Graecum. Fellus nihil addit.

Quem. Others: Si quem, according to the Greek. Fell adds nothing.

XV. Sabbatum Judaeorum non est verum; Deo acceptum Sabbatum.

XV. The Sabbath of the Jews is not the true one; the Sabbath acceptable to God.

novissimum terrae, sicut dicit Dominus, qui te liberavit Deus: qui in hoc paratus est, ut adventum ipsius praecordia nostra quae jam absumpta erant a morte et tradita iniquitati.., liberaret a tenebris, et testaretur in nobis testamentum servorum suorum. Scriptum est enim quomodo illi Pater mandaverit, ut liberaret nos a tenebris, et pararet sibi populum sanctum. Dicit ergo propheta sic: Ego Dominus Deus tuus, vocavi te in aequitate: tenebo manum tuam et fortem te faciam: dedi te in testimonium gentibus, et in lumen nationum; ut aperias oculos caecorum, et educas de vinculis alligatos. . . . . . Scitote ergo, unde liberati sumus. Iterum propheta dicit: Spiritus Domini super me, propter quod unxit me; bene nuntiare hominibus misit me, curare contribulatos corde, praedicare captivis remissionem, et caecis visum, et vocare annum Domini acceptabilem. . . . . . . . . . . . XV. Adhuc et de Sabbato scriptum est in decem verbis, quibus locutus est in monte Sina ad Moysen, . . . . . . .: Sanctificate Sabbatum Domini manibus mundis, et puro corde. Et alibi dicit: Si custodierint filii mei Sabbatum, tunc faciam misericordiam in illis. Sabbatum dicit initium constitutionis: Et fecit Deus die sexto opera sua, et consummavit in die septimo, et requievit in illo die, . . . . Attendite, filii, quid dicit, consummavit in sex dies. Hoc dicit, quia consummavit Deus omnia in sex millia annorum. Dies enim apud illum, mille anni sunt. Ipse mihi testis est, dicens: Ecce hodiernus dies erit tanquam mille anni. Unde scire debetis, . . . quia . . . in sex millia annorum consummabuntur omnia. Et quid dicit, Requievit Deus die septima? Hoc est, cum venerit Filius illius, et amputabit tempus iniquitatis, et judicabit impios, et mutabit solem, lunam et stellas; tunc bene requiescet in die septima. Ad summam hoc dicit: Sanctificabis illum diem manibus mundis, et corde puro. Quem ergo diem sanctificavit Deus, quis potest sanctificare

(88) ‹sedentes in tenebris (call in Migne's Latin translation, col 770)› · printed under cols 769–770, full width above the VARIORUM NOTAE

Isa. XLII, 6, 7.

Isa. 42:6, 7.

(89) ‹terrae (call in Migne's Latin translation, col 770)› · printed under cols 769–770, full width above the VARIORUM NOTAE

Isa. XLIX, 6.

Isa. 49:6.

(90) ‹omnes lugentes (call in Migne's Latin translation, col 770)› · printed under cols 769–770, full width above the VARIORUM NOTAE

Isa. LXI, 1. 2.

Isa. 61:1, 2.

(91) ‹puro corde (call in Migne's Latin translation, col 770)› · printed under cols 769–770, full width above the VARIORUM NOTAE

Exod. XX, 8; Deut. V, 12.

Exod. 20:8; Deut. 5:12.

(92) ‹super illos (call in Migne's Latin translation, col 770)› · printed under cols 769–770, full width above the VARIORUM NOTAE

Jer. XVII, 24, 25.

Jer. 17:24, 25.

(93) ‹sanctificavit eam (call in Migne's Latin translation, col 770)› · printed under cols 769–770, full width above the VARIORUM NOTAE

Gen. II, 2.

Gen. 2:2.

(94) ‹call in Migne's Latin translation, col 771› · printed under cols 771–772, full width above the VARIORUM NOTAE

Cfr. 2 Petr. III, 8.

Cf. 2 Pet. 3:8.

(95) ‹call in Migne's Latin translation, col 771› · printed under cols 771–772, full width above the VARIORUM NOTAE

Psal. LXXXIX, 4.

Ps. 89:4.

(96) ‹call in Migne's Latin translation, col 771› · printed under cols 771–772, full width above the VARIORUM NOTAE

Isa. I, 13.

Isa. 1:13.

(1) ‹τὸν καιρὸν ἀνόμου› · printed under cols 771–772 (VARIORUM NOTAE)

Ita Fell. duce vet. interpr. Ms. αὐτοῦ, male.

So Fell, following the old translator. The MS αὐτοῦ, wrongly.

(2) ‹ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ› · printed under cols 771–772 (VARIORUM NOTAE)

I. e. verum Sabbatum a secundo demum oritur Christi adventu. De Chiliasmo Barnabae vide libellum meum: Sendschreib. d. A. Barn. p. 109 sqq.

That is, the true Sabbath arises only from the second coming of Christ. On the chiliasm of Barnabas see my little book, Sendschreib. d. A. Barn., p. 109 ff.

(3) ‹καρδίᾳ καθαρᾷ› · printed under cols 771–772 (VARIORUM NOTAE)

I. e. Si Judaeorum Sabbata vera essent, nos a Deo decepti essemus, qui postulat manus mundas et cor purum.

That is, if the Sabbaths of the Jews were the true ones, we should have been deceived by God, Who demands clean hands and a pure heart.

(4) ‹Ἴδ' οὖν· ἄρα› · printed under cols 771–772 (VARIORUM NOTAE)

Ita Dav. Ms. εἰ δ' οὐδ' ἄρα. Aliter hunc locum explicui in Sendschreiben d. A. Barn. p. 110.

So Davies. The MS εἰ δ' οὐδ' ἄρα. I have explained this passage otherwise in Sendschreiben d. A. Barn., p. 110.

(5) ‹ἁγιάζει αὐτὴν› · printed under cols 771–772 (VARIORUM NOTAE)

Sc. τις.

Understand τις.

(6) ‹ὑπὸ Κυρίου› · printed under cols 771–772 (VARIORUM NOTAE)

Hic punctum ponendum puto. Aliter distinguunt Dav. et Cler.

Here I think a full stop should be put. Davies and Le Clerc punctuate otherwise.

(7) ‹ἄλλου κόσμου ἀρχήν› · printed under cols 771–772 (VARIORUM NOTAE)

Illa sex millia annorum desinunt die ultima (i. e. septima) ultimae hebdomadae. Ergo novum aevum, Dei regnum, sequenti octava die incipit.

Those six thousand years end on the last (that is, the seventh) day of the last week. Therefore the new age, the kingdom of God, begins on the following, eighth day.

(8) ‹Διὸ καὶ ἄγομεν (call printed before the words)› · printed under cols 771–772 (VARIORUM NOTAE)

Barnabas testatur hic celebrationem diei Dominicae apud antiquos.

Barnabas here bears witness to the celebration of the Lord's day among the ancients.

(9) ‹καὶ φανερωθεὶς› · printed under cols 771–772 (VARIORUM NOTAE)

Cfr. libellum meum: Sendschreiben d. A. Barn. p. 112, 113.

Cf. my little book, Sendschreiben d. A. Barn., pp. 112, 113.

(10) ‹Non erravimus (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

Non erravimus, etc. Menardus ita legit: Nos erravimus, Vides, etc. Fellus autem sic: Nisi qui sit mundo corde: in omnibus nos erravimus. Vide ergo, etc. Graeca quoque ita distinguit. Al. Vide ergo quia refrigerans sanctificabit, etc.

Non erravimus, etc. Menard reads thus: Nos erravimus, Vides, etc. Fell, however, thus: Nisi qui sit mundo corde: in omnibus nos erravimus. Vide ergo, etc. The Greek too punctuates so. Others: Vide ergo quia refrigerans sanctificabit, etc.

(11) ‹non accepta (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

Non accepta. Dele non cum Fello aliisque. Et mox lege: in die quo, aut potius, in die septimo.

Non accepta. Delete non, with Fell and others. And just after, read in die quo, or rather in die septimo.

(12) ‹octava die facta (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

Octava die facta. Legit Menardus: octavo die facturus. Fellus: initium octavae diei facturus.

Octava die facta. Menard reads octavo die facturus; Fell, initium octavae diei facturus.

(13) ‹in quem (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

In legationem; in quem. Menardus, in laetitia. Fellus sic: in letificationem. Al. in laetationem. Mox omnes, in quo.

In legationem; in quem. Menard: in laetitia. Fell thus: in letificationem. Others: in laetationem. Just after, all read in quo.

(14) ‹dicemus (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

Dicemus. Vet. interpres legebat, ἐροῦμεν.

Dicemus. The old translator read ἐροῦμεν.

(15) ‹in Dominum (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

Tanquam in Dominum. Rectius ad contextum Graecum, et non in Dominum. FELL.

Tanquam in Dominum. More correctly, according to the Greek context, et non in Dominum. FELL.

(16) ‹ethnici (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

Tanquam ethnici. Adde ex cod. aut forsitan.

Tanquam ethnici. Add from the codex aut forsitan.

(17) ‹conservaverunt (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

Conservaverunt. Leg. ex Graecis, consecraverunt. Quam quidem lectionem Fellus in textum intulit.

Conservaverunt. Read, from the Greek, consecraverunt. This reading Fell indeed brought into the text.

(18) ‹Nonne mihi (Vetus interpretatio)› · printed under cols 771–772 (VARIORUM NOTAE)

Nonne mihi. Al. interserunt, ego. Sic autem Fellus distinguit: Nonne ego? Mihi dicit Dominus.

Nonne mihi. Others insert ego. Fell, however, punctuates thus: Nonne ego? Mihi dicit Dominus.

XVI. Non templum Judaeorum, sed spirituale templum Christianorum Deo placuit.

XVI. Not the temple of the Jews, but the spiritual temple of the Christians has pleased God.

ctificare modo, nisi qui sit mundo corde in omnibus? Non erravimus. Videns ergo qui refrigerans sanctificavit illum; . . . . . . . . . . . . . . . . . . . et nos tunc poterimus sanctificare, ipsi sanctificati primum. Ad summam dicit illis: Dies solemnes vestros, et Sabbata non sustineo. Videte, quo modo dicit, non haec Sabbata sibi non accepta, sed quae fecit, et in die suo consummavit omnia, initium octava die facta, qui est alterius saeculi initium. Propter quod agimus diem octavum in legationem; in quem et Jesus resurrexit a mortuis; et apparuit, et ascendit in coelos. XVI. Adhuc et de templo dicemus, quo modo errantes in aedem spem habuerunt tanquam in Dominum, qui illos fecit quasi sit domus Dei: tanquam ethnici conservaverunt illum in templo. Sed quo modo dicat Dominus, discite, vacuum faciens templum: Quis mensus est coelum palmo, aut quis totam terram pugno apprehendit? Nonne mihi, dicit Dominus, coelum thronus est, terra autem scabellum pedum meorum est? Qualem domum mihi aedificabitis, aut quis locus erit requietionis meae? Unde cognoscitis, quia vana spes est illorum. Et iterum: . . . Qui deposuerunt templum hoc, ipsi illud et aedificabunt

(19) ‹ἐπὶ τὸν δόμον› · printed under cols 773–774 (VARIORUM NOTAE)

Ita Cot. οἶκον Men. et Fell. οὐδόν, limen Mazoch. aedem vet. interp. Ms. τὴν ὁδόν, male.

So Cotelier. οἶκον Menard and Fell; οὐδόν, threshold, Mazocchi; aedem the old translator. The MS τὴν ὁδόν, wrongly.

(20) ‹οἰκοδομήσετέ μοι› · printed under cols 773–774 (VARIORUM NOTAE)

Ita LXX et vet. interpr. Ms. οἰκοδομήσατε.

So the Septuagint and the old translator. The MS οἰκοδομήσατε.

(21) ‹ἡ ἐλπὶς αὐτῶν› · printed under cols 773–774 (VARIORUM NOTAE)

I. e. Judaeorum.

That is, of the Jews.

(22) ‹Γίνεται› · printed under cols 773–774 (VARIORUM NOTAE)

Spiritualiter, ut mox videbitur. MEN.

Spiritually, as will presently be seen. MEN.

(23) ‹εἰς καταφθοράν› · printed under cols 773–774 (VARIORUM NOTAE)

Haec, prout hic habentur, non sunt in tota Scriptura. MEN. cfr. Jer. XXV. Isa. V.

These words, as they are given here, are nowhere in Scripture. MEN. Cf. Jer. 25; Isa. 5.

(24) ‹ναὸς Θεοῦ› · printed under cols 773–774 (VARIORUM NOTAE)

Jam destructo templo Hierosol., quaerit an alterum templum successurum sit. MEN.

The temple of Jerusalem being now destroyed, he asks whether another temple is to succeed it. MEN.

(25) ‹ἔνδοξος› · printed under cols 773–774 (VARIORUM NOTAE)

Vet. interpr. leg. ἐνδόξως, praeclare.

The old translator reads ἐνδόξως, praeclare.

(26) ‹μάθετε› · printed under cols 773–774 (VARIORUM NOTAE)

Clem. Alex. Strom. II, c. 20, p. 490.

Clement of Alexandria, Stromata 2, ch. 20, p. 490.

(27) ‹εἰδωλολατρείας› · printed under cols 773–774 (VARIORUM NOTAE)

Ita ex Clem. Alex. et vet. interp. restituo. In ms. post εἰδωλολατρείας, abundant: οἶκος εἰδωλολατρεία.

So I restore it from Clement of Alexandria and the old translator. In the MS, after εἰδωλολατρείας, there is the superfluous οἶκος εἰδωλολατρεία.

(28) ‹ἐνδόξως› · printed under cols 773–774 (VARIORUM NOTAE)

Ita Clem. et vet. interp. Ms. ἔνδοξος.

So Clement and the old translator. The MS ἔνδοξος.

(29) ‹Et fiet (Vetus interpretatio)› · printed under cols 773–774 (VARIORUM NOTAE)

Et fiet. Leg. Et fit. Ita quoque Felli edit. Oxon.

Et fiet. Read Et fit. So too Fell's Oxford edition.

(30) ‹ab inimicis (Vetus interpretatio)› · printed under cols 773–774 (VARIORUM NOTAE)

Ab inimicis. Add. ex vet. cod. Nunc et ipsi inimicorum ministri ab initio aedificant illud.

Ab inimicis. Add from the old codex: Nunc et ipsi inimicorum ministri ab initio aedificant illud.

(31) ‹cubile (Vetus interpretatio)› · printed under cols 773–774 (VARIORUM NOTAE)

Cubile, etc. Lege ovile, ut in textu Graeco, μάνδραν. Et turrem eorum. Alludit ad turrim illam, de qua in parabola vineae apud Isai. V. MEN.

Cubile, etc. Read ovile, as in the Greek text, μάνδραν. Et turrem eorum: he alludes to that tower of which the parable of the vineyard speaks in Isa. 5. MEN.

(32) ‹consummato (Vetus interpretatio)› · printed under cols 773–774 (VARIORUM NOTAE)

Septimo die consummato. In Graeco legitur ex Daniele, τῆς ἑβδομάδος συντελουμένης, ut intelligatur septimana ex annis constare. FELL.

Septimo die consummato. In the Greek, from Daniel, one reads τῆς ἑβδομάδος συντελουμένης, so that the week is understood to consist of years. FELL.

(33) ‹non sumus (Vetus interpretatio)› · printed under cols 773–774 (VARIORUM NOTAE)

Ut accipiatis... non sumus. Hunc locum Fellus sic exhibet: quod accipientes remissionem peccatorum, et cum crediderimus in nomine Domini, nos sumus, e⟨t⟩c.

Ut accipiatis... non sumus. Fell gives this passage thus: quod accipientes remissionem peccatorum, et cum crediderimus in nomine Domini, nos sumus, etc.

Et fiet: dum enim belligerarent, depositum est ab inimicis . . . . . . . . Iterum sicut incipiebat civitas, . . . . et populus totus Judaeorum tradi, propalavit. Dicit enim Scriptura: . . . In novissimis diebus tradet Dominus oves pascuae, et cubile, et turrem eorum in exterminium. Et factum est secundum quae Dominus locutus est. Quaeramus ergo, si est templum Deo. Est: ubi ipse dicit facere et consummare. Scriptum . . . est: Et erit, septimo die consummato, aedificabitur templum Deo praeclare in nomine Domini. Invenio, quia templum est. Quo modo ergo aedificabitur in nomine Domini? Discite. Ante quam crederemus Deo, erat habitatio nostra . . . corrupta et infirma, sicut templum quod per manus . . . . . . aedificatur: quia pleni eramus adorationibus idolorum, . . . et erat domus daemoniorum; propter quod faceremus, quae Deo essent contraria. Aedificabitur autem in nomine Domini, . . . praeclare . . . . . templum Deo. Attendite. Et quo modo? Discite: ut accipiatis remissionem peccatorum. Cum crediderimus in nomine Domini, non sumus jam tales, quales ab initio creati: propter quod . . . . . in nobis vere

(97) ‹call in Migne's Latin translation, col 774› · printed under cols 773–774, full width above the VARIORUM NOTAE

Isa. XL, 12.

Isa. 40:12.

(98) ‹call in Migne's Latin translation, col 774› · printed under cols 773–774, full width above the VARIORUM NOTAE

Isa. LXVI, 1.

Isa. 66:1.

(99) ‹call in Migne's Latin translation, col 774› · printed under cols 773–774, full width above the VARIORUM NOTAE

Isa. XLIX, 17.

Isa. 49:17.

(100) ‹call in Migne's Latin translation, col 774› · printed under cols 773–774, full width above the VARIORUM NOTAE

Dan. IX, 24, 25, 27; Agg. II, 10.

Dan. 9:24, 25, 27; Hag. 2:10.

(34) ‹ὅ ἐστι στόμα› · printed under cols 775–776 (VARIORUM NOTAE)

Ad annuntiandam gloriam Dei.

For proclaiming the glory of God.

(35) ‹τὸν ἄφθαρτον ναόν› · printed under cols 775–776 (VARIORUM NOTAE)

I. e. nos ipsos effecit tale templum.

That is, He made us ourselves such a temple.

(36) ‹εἰς τὸν ἄνθρωπον› · printed under cols 775–776 (VARIORUM NOTAE)

Qui est praeco Evangelii.

Who is the herald of the Gospel.

(37) ‹καὶ λαλοῦντα ἐν αὐτῷ› · printed under cols 775–776 (VARIORUM NOTAE)

Ita Dav. Vet. interp. in illo. Ms. ἐπ' αὐτῷ.

So Davies. The old translator: in illo. The MS ἐπ' αὐτῷ.

(38) ‹μήτε αὐτόν› · printed under cols 775–776 (VARIORUM NOTAE)

Ms. αὐτός. Scribendum αὐτόν, quod ipsa syntaxi postulat. DAV.

The MS αὐτός. One must write αὐτόν, which the syntax itself demands. DAV.

(39) ‹δηλῶσαι ὑμῖν› · printed under cols 775–776 (VARIORUM NOTAE)

Ita Dav., codicibus nisus. Alii ἡμῖν.

So Davies, relying on the codices. Others ἡμῖν.

(40) ‹εἰς σωτηρίαν ἐνεστώτων› · printed under cols 775–776 (VARIORUM NOTAE)

I. e. de quibus nunc disceptatur, e. g. num novum foedus veteri sit praeferendum, num adhuc valeant praecepta Judaica, etc.

That is, the things now in dispute, for example whether the new covenant is to be preferred to the old, whether the Jewish precepts are still in force, etc.

(41) ‹testamenti illius (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

Testamenti illius. Vet. interpres legebat διαθήκης αὐτοῦ. FELL.

Testamenti illius. The old translator read διαθήκης αὐτοῦ. FELL.

(42) ‹Quia (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

Quia. Forte, qui. FELL.

Quia. Perhaps qui. FELL.

(43) ‹templi nostri (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

Aperiens ostium templi nostri. Os in sequentibus interpretatur, quod revera est ostium corporis. Sed primum quid significat os aperire? Deinde quis nexus est inter apertionem oris et quae sequuntur in Graecis, μετάνοιαν διδοὺς ἡμῖν, dans nobis poenitentiam? Alludere videtur ad locum psalmi L, 17, ubi ita David: Domine, aperi labia mea, et os meum annuntiabit laudem tuam. CLER.

Aperiens ostium templi nostri. In what follows he interprets it as the mouth, which is indeed the door of the body. But first, what does 'to open the mouth' mean? Next, what connection is there between the opening of the mouth and what follows in the Greek, μετάνοιαν διδοὺς ἡμῖν, giving us repentance? He seems to allude to the passage of Psalm 50:17, where David says: O Lord, open Thou my lips, and my mouth shall declare Thy praise. CLER.

(44) ‹os sapientiae (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

Os sapientiae. Est revera os sapiens, quod beneficia a Deo accepta indesinenter commemorat atque extollit. Sed in Graecis habetur quod modo retulimus, pro quo interpres legit σοφίας. CLER.

Os sapientiae. It is indeed a wise mouth that ceaselessly recalls and extols the benefits received from God. But in the Greek there stands what we have just reported, for which the translator read σοφίας. CLER.

(45) ‹vivit (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

Vivit. Al. videt. Fellus haec ita reformanda censuit: Vidit non in hominem, sed in illum qui in eo habitat et loquitur in illo; miratus, etc. Et mox: Hoc est spiritualiter Domino aedificatum templum.

Vivit. Others: videt. Fell judged that these words should be recast thus: Vidit non in hominem, sed in illum qui in eo habitat et loquitur in illo; miratus, etc. And just after: Hoc est spiritualiter Domino aedificatum templum.

(46) ‹nobis (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

Nobis. Al. vobis. Fellus utrobique, ἡμῖν, nobis.

Nobis. Others: vobis. Fell in both places ἡμῖν, nobis.

(47) ‹de instantibus ac futuris (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

De instantibus ac futuris. Ex his patet Graeca sic legenda esse: Ἐὰν γὰρ περὶ τῶν ἐνεστώτων καὶ μελλόντων. MEN. — Vocem ἐνεστώτων loco suo dimotam, in sequentem periodum, a Latina versione admoniti, reposuimus. FELL. — Vide not. 42 ad cap. 4, col. 732. Hinc Usseriana lectio ejus loci confirmari potest. CLER.

De instantibus ac futuris. From this it is plain that the Greek should be read thus: Ἐὰν γὰρ περὶ τῶν ἐνεστώτων καὶ μελλόντων. MEN. — The word ἐνεστώτων, moved from its place, we have put back into the following sentence, prompted by the Latin version. FELL. — See note 42 on ch. 4, col. 732. From this Ussher's reading of that passage can be confirmed. CLER.

(48) ‹in parabolis (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

Quo modo in parabolis. Legendum forte quoniam: certe sic vertendum fuerat διὰ τό. CLER.

Quo modo in parabolis. Perhaps quoniam should be read: certainly διὰ τό ought to have been so translated. CLER.

(49) ‹Habes interim (Vetus interpretatio)› · printed under cols 775–776 (VARIORUM NOTAE)

Habes interim, etc. Haec non sunt in textu Graeco. Hucusque versio Latina codicis Corbeiensis. MEN. — Quae autem desunt, Graecis litteris ita Fellus expressit: Ἔχεις οὖν περὶ τῆς μεγαλειότητος τοῦ Χριστοῦ, ὡς πάντα εἰς αὐτὸν, καὶ δι' αὐτοῦ πεποίηται· ᾧ δόξα, κράτος καὶ τιμὴ, νῦν καὶ εἰς αἰῶνας τῶν αἰώνων.

Habes interim, etc. These words are not in the Greek text. The Latin version of the Corbie codex goes as far as this. MEN. — What is lacking, however, Fell rendered in Greek letters thus: Ἔχεις οὖν περὶ τῆς μεγαλειότητος τοῦ Χριστοῦ, ὡς πάντα εἰς αὐτὸν, καὶ δι' αὐτοῦ πεποίηται· ᾧ δόξα, κράτος καὶ τιμὴ, νῦν καὶ εἰς αἰῶνας τῶν αἰώνων.

(50) ‹διδαχῆς καὶ ἐξουσίας› · printed under cols 775–776 (VARIORUM NOTAE)

De duplici doctrina, bona et mala, et de potestatibus bonis et malis (angelis et daemonibus) loquitur.

He speaks of a twofold teaching, good and bad, and of good and bad powers (angels and demons).

(51) ‹ἥ τε τοῦ φωτὸς› · printed under cols 775–776 (VARIORUM NOTAE)

H. l. Origen. De princ. l. III, c. 2, n. 4, et l. I Explan. in Ep. ad Rom. I, 24.

On this passage, Origen, De principiis, bk. 3, ch. 2, n. 4, and bk. 1 of the Commentary on the Epistle to the Romans, 1:24.

XVII. Epilogus partis primae.

XVII. Epilogue of the first part.

XVIII. De duabus viis.

XVIII. Of the two ways.

Deus inhabitat. Quo modo? Sermo fidei illius, vocatio promissionis illius, sapientia aequitatis, praecepta testamenti illius; in nobis prophetans ipse, et in nobis habitans. Quia cum sub servitute mortis eramus, aperiens ostium templi nostri, quod est os sapientiae, . . . . . . . fecit de nobis domum incorruptam. Qui enim concupiscit liberari, vivit non in hominem, sed in eo qui habitat . . . . . in illo: miratur quod nunquam tales sermones audierit eum dicentem, neque ipse concupierit audire. Hic est spiritaliter . . . . . aedificatus. XVII. Quantum . . . . fuerit in simplicitate demonstrandi nobis, . . . . non intermisi quidquam . . , . . . . Si enim de instantibus ac futuris scribam vobis, non intelligetis, quo modo in parabolis posita sunt multa. Haec autem sic sunt. Habes interim de majestate Christi, quomodo omnia in illum, et per illum, facta sunt: cui sit honor, virtus, gloria, nunc et in saecula saeculorum.

(52) ‹Ἐάν τις θέλων› · printed under cols 777–778 (VARIORUM NOTAE)

Participium loco verbi finiti, ut supra c. 6, not. 15, col. 741.

A participle in place of a finite verb, as above, ch. 6, note 15, col. 741.

(53) ‹Μισήσεις (call printed before the word)› · printed under cols 777–778 (VARIORUM NOTAE)

Eadem in Const. apost., VII, 14.

The same in the Apostolic Constitutions, 7, 14.

(54) ‹Οὐχ ὑψώσεις (call printed before the words)› · printed under cols 777–778 (VARIORUM NOTAE)

Const. apost., VII, 8.

Apostolic Constitutions, 7, 8.

(55) ‹τῇ ψυχῇ θράσος› · printed under cols 777–778 (VARIORUM NOTAE)

Const. ap., VII, 2.

Apostolic Constitutions, 7, 2.

(56) ‹οὐ παιδοφθορεύσεις› · printed under cols 777–778 (VARIORUM NOTAE)

I. e. Evangelium praedicans, nulla parte morum sis impurus.

That is, when preaching the Gospel, be impure in no part of your conduct.

(57) ‹Οὐ λήψῃ πρόσωπον (call printed before the words)› · printed under cols 777–778 (VARIORUM NOTAE)

Const. apost. VII, 10.

Apostolic Constitutions, 7, 10.

(58) ‹παραπτώματι (call printed before the word)› · printed under cols 777–778 (VARIORUM NOTAE)

Ita restituo ex Const. apost., ms. παραπτώματα.

So I restore it from the Apostolic Constitutions; the MS παραπτώματα.

(59) ‹Οὐ μὴ διψυχήσῃς (call printed before the words)› · printed under cols 777–778 (VARIORUM NOTAE)

Const. apost., VII, 11. Cfr. Epist. I Clem. ad Cor. C. XI et XXIII, et Jac. I 8.

Apostolic Constitutions, 7, 11. Cf. the First Letter of Clement to the Corinthians, chs 11 and 23, and James 1:8.

(60) ‹πότερον› · printed under cols 777–778 (VARIORUM NOTAE)

Sc. quod Deus promisit.

Understand: what God has promised.

(61) ‹ἐπὶ ματαίῳ› · printed under cols 777–778 (VARIORUM NOTAE)

Post ματαίῳ in ms. abundat εἰς.

After ματαίῳ the MS has a superfluous εἰς.

(62) ‹Οὐ φονεύσεις (call printed before the words)› · printed under cols 777–778 (VARIORUM NOTAE)

Const. ap., VII, 3.

Apostolic Constitutions, 7, 3.

(63) ‹Οὐ μὴ ἄρῃς (call printed before the words)› · printed under cols 777–778 (VARIORUM NOTAE)

Ibid., 12.

Ibid., 12.

(64) ‹τὰ τοῦ πλησίον σου› · printed under cols 777–778 (VARIORUM NOTAE)

Ibid., 4.

Ibid., 4.

(65) ‹Τὰ συμβαίνοντα (call printed before the words)› · printed under cols 777–778 (VARIORUM NOTAE)

Ibi⟨d⟩., 8.

Ibid., 8.

(66) ‹συμβαίνοντά σοι› · printed under cols 777–778 (VARIORUM NOTAE)

Operatio laboriosa, molestia

A laborious working, a trouble.

(67) ‹Οὐκ ἔσῃ διγνώμων (call printed before the words)› · printed under cols 777–778 (VARIORUM NOTAE)

Const. apost. II, 6; VII, 4.

Apostolic Constitutions, 2, 6; 7, 4.

(68) ‹Οὐ μὴ ἐπιτάξῃς (call printed before the words)› · printed under cols 777–778 (VARIORUM NOTAE)

Const. apost., VII, 13.

Apostolic Constitutions, 7, 13.

(69) ‹Κοινωνήσεις (call printed before the word)› · printed under cols 777–778 (VARIORUM NOTAE)

Const. apost., VII, 12.

Apostolic Constitutions, 7, 12.

(70) ‹Ὅσον δύνασαι› · printed under cols 777–778 (VARIORUM NOTAE)

Ita Dav., ms. ὑπέρ.

So Davies; the MS ὑπέρ.

XIX. De via lucis.

XIX. Of the way of light.

(1) ‹call in Migne's Latin translation, col 778› · printed under cols 777–778, full width above the VARIORUM NOTAE

II Cor. XII, 7.

2 Cor. 12:7.

(2) ‹call in Migne's Latin translation, col 778› · printed under cols 777–778, full width above the VARIORUM NOTAE

Isa. LXVI, 2; Philip. II, 12.

Isa. 66:2; Phil. 2:12.

(3) ‹call in Migne's Latin translation, col 778› · printed under cols 777–778, full width above the VARIORUM NOTAE

Ephes. VI, 5.

Eph. 6:5.

(4) ‹call in Migne's Latin translation, col 778› · printed under cols 777–778, full width above the VARIORUM NOTAE

Ephes. VI, 9.

Eph. 6:9.

(5) ‹call in Migne's Latin translation, col 778› · printed under cols 777–778, full width above the VARIORUM NOTAE

Rom. VIII, 29, 30.

Rom. 8:29, 30.

(6) ‹call in Migne's Latin translation, col 778› · printed under cols 777–778, full width above the VARIORUM NOTAE

Act. IV, 32.

Acts 4:32.

(7) ‹call in Migne's Latin translation, col 779› · printed under cols 779–780, full width above the VARIORUM NOTAE

Eccli. IV, 31, 36.

Sir. 4:31, 36.

(8) ‹call in Migne's Latin translation, col 779› · printed under cols 779–780, full width above the VARIORUM NOTAE

I Cor. IV, 12.

1 Cor. 4:12.

(9) ‹call in Migne's Latin translation, col 779› · printed under cols 779–780, full width above the VARIORUM NOTAE

Matth. V, 42; Luc. VI, 30.

Matt. 5:42; Luke 6:30.

(71) ‹Μὴ γίνου (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Const. apost., VII, 11.

Apostolic Constitutions, 7, 11.

(72) ‹Μνησθήσῃ (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Ibid., 9.

Ibid., 9.

(73) ‹διὰ λόγου (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

F. καὶ διαλόγους [sc. αὐτῶν] σκοπῶν, sermones eorum perscrutans.

Perhaps καὶ διαλόγους [that is, αὐτῶν] σκοπῶν, examining their discourses.

(74) ‹Καὶ διὰ τῶν χειρῶν (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Const. apost., VII, 12. Aut labor manuum commendatur, aut distributio facultatum in eleemosyna. COT.

Apostolic Constitutions, 7, 12. Either the labour of the hands is commended, or the distribution of one's means in almsgiving. COT.

(75) ‹Οὐ διστάσεις (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Const. apost., l. c.

Apostolic Constitutions, in the place cited.

(76) ‹Φυλάξεις (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Const. apost., VII, 14.

Apostolic Constitutions, 7, 14.

(77) ‹Κρινεῖς δικαίως (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Const. apost., VII, 10.

Apostolic Constitutions, 7, 10.

(78) ‹Οὐ ποιήσεις σχίσμα (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Ibid., ms. σχῆμα...μαχομέν.

Ibid.; the MS σχῆμα ... μαχομέν.

(79) ‹Ἐξομολογήσῃ (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Const. apost. VII, 14.

Apostolic Constitutions, 7, 14.

(80) ‹Οὐχ ἥξεις (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Ibid., 17.

Ibid., 17.

(81) ‹Ἡ δὲ τοῦ μέλανος (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Ibid., 18.

Ibid., 18.

(82) ‹Διῶκται (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Subaudi ex antecedentibus ἐν ᾗ εἰσι.

Understand from what precedes: ἐν ᾗ εἰσι.

(83) ‹[ψεῦδος] (call printed before the words)› · printed under cols 779–780 (VARIORUM NOTAE)

Id addo ex Const. ap. l. c.

I add this from the Apostolic Constitutions, in the place cited.

(84) ‹ἐκεῖνα› · printed under cols 779–780 (VARIORUM NOTAE)

Ἐκεῖνα = quae divinae voluntati sunt contraria, de quibus c. 20 fuerat sermo.

Ἐκεῖνα = the things that are contrary to the divine will, of which ch. 20 had spoken.

XX. De via tenebrarum.

XX. Of the way of darkness.

XXI. Conclusio admonitoria.

XXI. Admonitory conclusion.

(85) ‹Ὁ δὲ Θεὸς (call printed before the words)› · printed under cols 781–782 (VARIORUM NOTAE)

Haec recitat Clem. Alex. Strom. II, c. 18, p. 472.

Clement of Alexandria quotes these words, Stromata 2, ch. 18, p. 472.

(86) ‹τὸ καλὸν σκεῦος› · printed under cols 781–782 (VARIORUM NOTAE)

Id est corpus, ut saepius.

That is, the body, as often.