Barnabas

Footnotes

Introductory Note to the Epistle of Barnabas

^[1438] Discourse (p. 148) to his Genuine Epistles of the Apostolical Fathers. Philadelphia, 1846.

^[1439] Works, ii. 250, note; and iv. 128.

^[1440] On the Canon, vol. ii. p. 431.

^[1441] To those who may adhere to the older opinion, let me commend the eloquent and instructive chapter (xxiii.) in Farrar’s Life of St. Paul.

^[1442] Hadrian’s purpose to rebuild their city seems to be pointed out in chap. xvi.

^[1443] M. Renan may be read with pain, and yet with profit, in much that his Gallio-spirit suggests on this subject. Chap. v., St. Paul, Paris, 1884.

The Epistle of Barnabas

^[1444] The Codex Sinaiticus has simply “Epistle of Barnabas” for title; Dressel gives, “Epistle of Barnabas the Apostle,” from the Vatican ms. of the Latin text.

Chapter I.—After the salutation, the writer declares that he would communicate to his brethren something of that which he had himself received.

^[1445] The Cod. Sin. has simply, “the Lord.”

^[1446] Literally, “the judgments of God being great and rich towards you;” but, as Hefele remarks, δικαίωμα seems here to have the meaning of righteousness, as in Rom. v. 18.

^[1447] This appears to be the meaning of the Greek, and is confirmed by the ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads “thus,” instead of “because,” and separates the clauses.

^[1448] The Latin reads, “spirit infused into you from the honourable fountain of God.”

^[1449] This sentence is entirely omitted in the Latin.

^[1450] The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld.

^[1451] Literally, “in the hope of His life.”

^[1452] The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek.

^[1453] Instead of “knowledge” (γνώσεως), Cod. Sin. has “taste” (γεύσεως).

^[1454] Literally, “we ought more richly and loftily to approach His fear.”

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