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Barnabas
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Introductory Note to the Epistle of Barnabas
[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.”
[1455] Instead of, “to Him with fear,” the reading of Cod. Sin., the Latin has, “to His altar,” which Hilgenfeld adopts.
Chapter II.—The Jewish sacrifices are now abolished.
[1456] The Latin text is literally, “the adversary;” the Greek has, “and he that worketh possesseth power;” Hilgenfeld reads, “he that worketh against,” the idea expressed above being intended.
[1457] Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc.
[1458] Isa. i. 11-14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin.
[1459] Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek.
[1460] Jer. vii. 22; Zech. viii. 17.
[1461] So the Greek. Hilgenfeld, with the Latin, omits “not.”
[1462] Ps. li. 19. There is nothing in Scripture corresponding to the last clause.
[1463] Literally, “sling us out.”
Chapter III.—The fasts of the Jews are not true fasts, nor acceptable to God.
[1465] The original here is χειροτονίαν, from the LXX. Hefele remarks, that it may refer to the stretching forth of the hands, either to swear falsely, or to mock and insult one’s neighbour.
[1467] The Greek is here unintelligible: the Latin has, “that we should not rush on, as if proselytes to their law.”
Chapter IV.—Antichrist is at hand: let us therefore avoid Jewish errors.
[1468] Or it might be rendered, “things present.” Cotelerius reads, “de his instantibus.”
[1469] The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24-27.
[1470] Dan. vii. 24, very loosely quoted.
[1471] Dan. vii. 7, 8, also very inaccurately cited.
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