Introduction

Introduction

INTRODUCTION

SS Philotheos Bryennios (1833-1914/18) rediscovered the Didache, or Teaching of the Twelve Apostles, in the Greek Orthodox metropolitan of Nicomedia in 1873. Its publication a decade later caused an immediate sensation. Theologians and historians of ecclesiastical literature offered excited conjectures about the importance of the text for the foundations of the faith, its ability to provide access to the ancient mindset, and its potential to unlock mysteries about the first generation of Christians beyond the authors of the New Testament (NT). A number of commentaries soon appeared, including works by such scholars as Adolf Hilgenfeld (1884), Adolf von Harnack (1884), Paul Sabatier (1885), R. D. Hitchcock and Francis Brown (1885), Philip Schaff (1885), and Charles Taylor (1886). A variety of journal articles and monograph studies accompanied these volumes and spawned a general recognition that the text was something of a "riddle" (Vokes 1938) or "enigma" (Giet 1970), with respect to both its construction and theology.

Examination of the text has led scholarship along various avenues of investigation since that time. Ample material exists to explore the foundational elements of ancient Christian tradition, particularly as intertwined with Jewish motifs and traditions. Elements of the teachings of Jesus and his earliest followers appear throughout. Parallels with the gospels predominate, especially with respect to the trajectory of Matthew. The text features a variety of liturgical instructions—most notably with reference to baptism, prayer, and eucharist—along with directives on the organization of the early community. Such materials and regulations have led many scholars to identify the Didache as a "handbook" or "ecclesiastical manual" in use early in the evolution of Christianity's development of early church orders, though this concept has received considerable debate in recent decades and remains to be settled (Mueller 2007, 337-80).

The structure of the Didache is easily determined, even if its transitional elements remain only roughly apparent (Pardee 2012). In a basic sense the work features four primary divisions:

Chaps. 1-6: The Didache opens with the classic theme of the "two ways" of existence known from both Jewish literature and Greek philosophy. The first of these ways—the way of life—is explained in great detail over the course of chapters 1-4 using the Decalogue as the essential framework of instruction.

The Didachist (that is, the original author of the text) supplemented warnings

Z Teaching of the Twelve Apostles against murder, adultery, theft, etc., with additional counsel against numerous other human failings, such as arrogance, hypocrisy, jealousy, and the use of magic. The materials reflect two primary avenues of approach: a classical pattern of instruction that incorporates the phrase "my child" from Jewish wisdom literature, and a typically Jewish fence construction of lesser "sins" that the reader is counseled to shun in order to avoid the transgression of more meaningful offenses as defined by the Decalogue. A secondary segment

(known as the "ecclesiastical section") may be included here at 1.3a-2.1, which a later editor likely inserted. The way of death is described in brief in chapter 5, offering a distillation of the central elements of the previous materials as the road toward certain destruction. Finally, the section closes with warnings to avoid those who teach without regard for this tradition.

Chaps. 6-10 contain teachings about how the Christian is to conduct the daily affairs of a ritually appropriate life. There are four such, including teachings on which foods are appropriate to eat, how a proper baptism is to be conducted, the suitable days on which to fast, and fitting words by which to pray. These teachings begin at the end of chapter 6 (as the text has been divided by modern editors), perhaps suggesting a link between them and the previous instructions on the "two ways." Of particular interest is the almost verbatim repetition of the Lord's prayer, in the form known otherwise from Matt 6:9-13, as a standard for personal prayer. Beyond this prayer, however, are two sets of prayers to be said over the cup and bread when one "gives thanks." Some scholars suppose that these or similar prayers were said at the formal ritual of the eucharist (Jefford 1989, 140; LaVerdiere 1996, 138-45), but this remains a matter of dispute.

Chaps. 11-15: A series of directives follow the above. These relate to leadership and authority within the community. The first community "office" addressed is that of teachers and the nature of what they teach, somewhat reminiscent of chapter 6 above. Then come instructions on the reception of apostles and prophets into the community. Such persons required special attention, especially the latter, since it would have been both difficult and dangerous to "judge the Spirit" as one evaluated a potential prophet, a task that was awkward for the leaders of any worshipping community. A large portion of this section is consumed with the process by which visitors may be evaluated, and strict guidelines by which to make the determination of "true prophets" who were worthy to live and serve among the readers. The section concludes with two additional instructions. The first of these relates to the appropriate nature by which believers may participate in the worship of the community and the acceptable frame of mind for offering sacrifices. The second speaks to how leaders (bishops and deacons) must be appointed and the respect that is due them. Finally, there is a general call for the faithful to act appropriately toward one another, offering acceptable corrections when necessary, repenting when expected, and leading lives of prayer and charity.

Introduction

Chap. 16 is given over entirely to the matter of keeping faithful to the end of time and the expectation of a period of tribulation that will occur prior to the appearance of the "son of God." These words parallel materials in 1 Thessalonians and the gospels of Mark and Matthew (Balabanski 1997, 180-205).

The tone is decidedly eschatological, somewhat reflective of that which appears in Revelation, and foreshadowed in the tenor of the eucharistic prayers of chapters 9-10 above. The appearance of such materials at the conclusion of the work is perhaps not unexpected. But apart from the eucharistic prayers, there is nothing else in the Didache to suggest such an orientation (Draper

2011). It is not entirely clear that today's readers still have the actual concluding words of the text preserved in the single manuscript that remains, which has led scholars to debate what other verses may have been lost to the tradition. In either case, there does not appear to be too much of the manuscript tradition lost from the conclusion.

A strong Matthean framework of thought undergirds the entire text of the Didache. Frequent parallels to Matthew appear throughout, some of these in the form of entire sayings and specific traditions, others in the guise of key words and phrases. The very theme of the "two ways" itself, for example, is only found explicitly in this form in the NT within Matthew (7:13-14). The same is true with respect to the observation in the beatitudes that the meek shall inherit the earth (5:5), the better known form of the Lord's prayer (6:913), and the use of the Trinitarian formula (28:19).

Scattered scriptural echoes touch on most of the remaining NT texts, including all the gospels, Acts, letters of Paul, Hebrews, James, 1 Peter, 1-2

John, Jude, and Revelation. These are much more limited in usage however.

There is a clear emphasis on texts and teachings from the Hebrew scriptures as well, especially the Decalogue of Exodus and Deuteronomy, Numbers, Nehemiah, Psalms, Proverbs, Job, Isaiah, Jeremiah, Joel, Zechariah, and Malachi.

Finally, several intertestamental writings find representation throughout— including Tobit, Wisdom of Solomon, 3 Maccabees, and the Testament of Gad—but most significant here are parallels drawn from Sirach, whose teachings come second in prominence only with respect to Matthew. There is no question that the Didachist was well informed about scriptural materials and the traditions that reflected them. This is perhaps the primary reason that scholars have found the text so intriguing for over a century. while it is evident that the Didache fell within a developing tradition of textual interpretation, it is also clear that various early ecclesiastical authors knew it and considered it to have authority. For example, many materials in Book 7 of the fourth-century Apostolic Constitutions are structured around the framework of the Didache, indicating that the compiler of that work was well aware of the text and felt it had value for instruction within the church. Eusebius of Caesarea listed it among the "disputed writings" (EcclHist 3.25.4-7), indicating that he was unsure of its authorship, though he acknowledged

Teaching of the Twelve Apostles that it held the esteem of many theologians. Clement of Alexandria may even have considered the text to be "scripture" (ypagr), though his use of the term in this regard is disputed by scholars. He offers a few possible quotations from the Didache, yet these primarily reflect the "two ways" tradition alone and may have been taken from a tractate that featured this tradition as a separate literary work rather than the whole of the Didache (Niederwimmer

1998, 6-8).

Of particular interest within the Didache is the collection of liturgical traditions and ecclesiastical instructions that either are unique to the text or not found elsewhere in the literature prior to the appearance of the work.

See especially the prayers of chapters 9-10, words of thanksgiving that have rough parallels to contemporary berakah blessings of the Jewish synagogue tradition, though not in the same exact form. The remaining question among scholars is whether these prayers are actually unique to the early Christian tradition (since they appear nowhere else) or are instead typical of ancient

Christian liturgical practices in a form that has been superseded by subsequent usage.

As for ecclesiastical instructions, the Didache is the earliest known document outside the NT to identify the problem of settled faith communities in conflict with traveling, itinerant preachers and prophets. The Didachist does not doubt the validity of such persons, but recognizes that not all of them are worthy witnesses to the teachings of Jesus of Nazareth. Those who preach falsely for their own gain are identified as "Christ peddlers" (xpiotéunopoc;

12.5), a term known first from the Didache. The difficulty with such persons is the complexity of their identification. When the community accepts a "Christ peddler" into its midst, it risks the newcomer becoming truly destructive to the good of the unity of the church. The danger that results from rejecting a worthy prophet, however, is likewise problematic in terms of snubbing the power of the Spirit to do divine work within the world. Such struggles reflect the nature of early Christian community formation during the late first and early second centuries, an evolution that finds no greater witness than in the text of the Didache.

An especially intriguing aspect of the text is the author's (and hence presumably the community's) close association with Jewish tradition. A previous generation of scholars quickly assumed that such links placed the work as a mid-second-century (or later) writing that had survived in a unique backwater of early Christian development. As such, it was believed to represent an earlier form of the faith that eventually grew stagnant and finally disappeared as the church moved from its original Jewish roots to a broader non-Jewish audience. More recent studies have suggested another scenario however. It now seems much more likely that the text reflects an especially early form of the faith—perhaps with roots that even precede the work of the

Introduction

apostle Paul—that was commonly known and respected around the Mediterranean world of the first century (Milavec 2003; Garrow 2004). The specifics of such a faith are not entirely clear, but their association with the synagogue seems evident from the Jewish nature of the teachings that remain, the prayers that are spoken, and the view of community that reflects a structure familiar from rabbinic literature.

Consider the theology the Didachist offers throughout the construction of the text. Unlike the preaching of Paul and the subsequent narrative of the NT gospels, the Didache contains no focus on the cross and resurrection of Jesus of Nazareth. In this respect the author exhibits a rather "low christology" that finds no parallel in comparison with the writings of the NT and subsequent authors such as Ignatius of Antioch and the Epistle of Barnabas.

Nor is Jesus ever specifically given a designation of divinity within the text.

He is simply called "servant, child" (mais) in the prayers and referenced as "the Lord" (6 xvptoc) elsewhere. Readers are instructed "not [to] pray like the hypocrites but, as the Lord instructed in his gospel" (8.2). Elsewhere, the reference to not giving holy things to dogs is introduced with the words "for the Lord has also spoken about this" (9.5); and readers are directed to "offer your prayers and charity and all your actions just as you discern in the gospel of our Lord" (15.4). At the same time, a similar designation is given to God the Father, as when the author attributes quotations of Mal 1:11, 14 to "the Lord"

(14.3). In certain respects one may find a cultural sensitivity at work in these usages, since they may be designed to offer the squeamish Christian Jew an opportunity to consider the divine nature of the messiah without risking a denial of the basic Jewish confession that "the Lord is our God, the Lord alone" (Deut 6:4). In other words, the text hints at the exalted nature of the messiah without explicitly demanding a confession that denies the essential tenets of traditional Jewish faith.

Similar theological tendencies appear throughout. The initial focus on the "two ways" bears nothing specifically Christian in its essence, since it occurs elsewhere in the Jewish and Greek literature of the first and second centuries. Instructions on eating, baptism, fasting, and prayer also do not defy traditional Jewish norms, though certain elements appear to push the boundaries of customary synagogue practices. For example, the reader is instructed to "accept what you can" (6.3) with respect to the selection of foods otherwise forbidden by laws of kosher. Likewise, the celebrant is to baptize

"in the name of the Father and of the Son and of the Holy Spirit" (7.1, 3) as a sure sign of messianic expectation only otherwise explicitly identified in scripture at Matt 28:19. And the community is instructed neither to fast nor to pray "with the hypocrites" (8.1-2)—likely a reference to non-messianic

Jews, as opposed to the "scribes and Pharisees" who served as opponents to Jesus in the NT gospels.

Teaching of the Twelve Apostles GREEK The only complete form of the Didache known from tradition appears in a single Greek manuscript from the eleventh century now housed in the Patriarchate at Jerusalem. Found in 1873 by Philotheos Bryennios among the manuscripts of the library of the Monastery of the Holy Sepulchre in Constantinople, the text (known variously as Codex Hierosolymitanus or the Jerusalem Codex, most often simply cited as "H") was published by Bryennios in 1883 and moved to Jerusalem in 1887.

The manuscript is included in a leather-bound, 120-page codex that features the following writings in order: Synopsis of Holy Scripture by PseudoChrysostom, Epistle of Barnabas, 1-2 Clement, a list of the "books of the Hebrews," the Didache, a longer recension of the letters of Ignatius, and comments on the genealogy of Jesus. Bryennios first published 1-2 Clement before recognizing the value of the Didache text. The manuscript is attributed to the scribe "Leon the notary and sinner,' who claims to have completed the work on 11 June 1056 (col. 120a). The literary hand is careful and well-ordered.

Mistakes of orthography are few and scattered, though corrections and clarifications appear throughout. Photographic plates are readily available (Harris 1887). A few terms are misspelled through the likely process of iotacism

(a reduction of vowels and diphthongs toward the pronunciation of an iota sound), but the scribe himself appears to have caught most of these and has offered corrections above the line. It is not certain that the text of the Didache is complete here, since the manuscript leaves a space of some seven and a half lines before the next work in the collection, a tendency not otherwise typical of the scribe. The work ends with the phrase "coming on the clouds of the sky," words that receive expansion elsewhere in the manuscript tradition

(Audet 1958, 73-74; Garrow 2004, 29-66).

H begins with two headings. The shorter title of "Teaching of the Twelve Apostles" appears as a superscription, with the longer label of "Teaching of the Lord to the Nations through the Twelve Apostles" written on the first line that follows. The words of the text begin on the same line. The shorter title likely was originally attached as an incipit in earlier forms of the tradition.

No particular markings distinguish the movement between sections, though the scribe offers several superscript designs throughout whose meaning remains unclear.

Because this is the only extant manuscript that likely was written in the same language as the original, its value cannot be underestimated. Yet scholars often assume that mistakes and conjectural emendations permeate the text because it appeared so late in the process of transmission. Bryennios

(1883) had already made a number of corrections based on such suppositions, followed in turn by Hilgenfeld (1884), von Harnack (1886), and others. But unfortunately there is little available in the history of the work to help with

Introduction . vi) adjustments to the manuscript tradition apart from imaginative speculation based on the few fragmentary literary parallels that remain in other languages and in later traditions. As a result, the translation provided by most commentaries contains only minor adjustments and corrections to the Greek manuscript itself.

The only other text of the Didache that remains in Greek is a brief fragment now housed in the Ashmolean Museum of Art and Archaeology at the University of Oxford in England. Identified as Oxyrhynchus Papyrus 1782

(Grenfell and Hunt 1922, 12), this text appears to be a badly worn section of papyrus taken from a small fourth-century codex. Both sides of this fragment contain materials from what may have been a longer version of the Didache, the one side preserving 1.3c-1.4a of the text and the other containing 2.7b-3.2.

Despite its brevity, this fragment is highly significant for two primary reasons. Its origins in the fourth century make it some seven centuries older than H, roughly equivalent to the date of the Apostolic Constitutions (ApCon), whose author incorporated the Didache into Book 7 of that work. The text represented here is thus an earlier link in the tradition, though it is not clear that this fragment and H depend on the same manuscript lineage. In addition, the work preserves some wording from the so-called "ecclesiastical section" (1.3b-2.1a), suggesting that this segment was either original to the text or, more likely, an addition that occurred prior to the fourth century.

It remains unclear that either H or POxy 1782 is superior to the other as a witness to the exemplar of the Didache. Each bears features that are supported independently by other literature within the evolutionary history of the text.

LATIN The Latin form of the Didache, known as the Doctrina apostolorum (Doct), is known from two medieval manuscripts: the ninth-century Mellicensis 597

(1.1-3a; 2.2-6 only) housed in the Stiftsbibliothek at Melk in Austria, and the eleventh-century Monacensis lat. 6264 (1.1-3a; 2.2-6.1) found in the Staatsbibliothek of Munich in Germany. The manuscripts diverge in only minor ways, which suggests they share a common archetype (van de Sandt and Flusser 2002, 113-20).

The Latin tradition unfortunately contains only roughly equivalent parallels to H at 1.1-6.1. Even here the materials of 1.2b-2.1a as found in the Greek are missing, yet another hint that perhaps these verses were not original to the text of H (Layton 1968, 343-83). The ending at 6.1 also differs from the Greek, again recommending that the author did not know the additional materials now preserved in H. Such an abrupt conclusion to the text indicates either that the Latin rendition reflects an independent witness to the ancient

Teaching of the Twelve Apostles "two ways" tradition prior to its inclusion into the Didache, or that another tradition lies altogether separate from the evolution of the text. For present purposes it is included in the textual reconstruction below as a parallel to the manuscript of H, worthy for consideration in understanding the evolution of the textual tradition. It must be admitted that not all scholars agree with this opinion; some argue that it represents a different tradition of the "two ways" altogether or, at best, a homily fragment based on the Didache (Robinson 1920, 74; Connolly 1923, 154-55).

Several elements within Doct give further clarification by which to understand the text of the Didache. These are related primarily to inclusions and omissions against the textual tradition of H. One observes, for example,

Did 1.1

H There are two ways—one of life and one of death (680i 800 eiot pia THS Gwris Kat pia tod Baveétov) Doct There are two ways in the world—life and death, light and darkness.

Two angels are placed over them—one over what is right, another over what is flawed (viae duae sunt in saeculo, uitae et mortis, lucis et tenebrarum: in his constituti sunt angeli duo, unus aequitatis, alter iniquitatis)

The presence of angelology in the Latin tradition finds ready parallel elsewhere in the literature (especially in Hermas, Barnabas, and at Qumran), but no such influence is evident in the Didache. The Didachist likewise does not include the concepts of "light and dark," preferring instead to focus on elements of ethical lifestyle and appropriate community standards. This suggests a specific mindset for the author that generally lies beyond elements of cosmic tone.

Did 2.7

H _ Donot hate anyone—but reprimand some, pray for some—and some you shall love more than yourself (o¥ ynorjoeic né&vta &vOpwrov,

GAG obs pv EhéyEerc, mepi 5 Ov npooevén, od¢ Sé &yanroeic UmEp THY Wuxrv cov) Doct Do not hate anyone—some you shall love more than your soul (neminem hominum oderis, quosdam amabis super animam tuam)

The Greek phrasing "but reprimand some, pray for some"—which, much like the secondary materials of 1.3b-2.1, is also missing in Doct—suggests the influence of gospel traditions not original to the text. Thus, Matt 18:15's admonition "to correct (éAgyyw)" one another shows a clear influence on Did

15.3, as indicated by the phrase "as you have in the gospel." This wording likely reflects a later editorial hand already familiar with Matthew, which

Introduction |

presumably is also revealed by the parallel phrase about reprimand and prayer now found in the Greek at 2.7.

Did 4.14

H __ Disclose your wrongdoings in the community and do not approach your prayer with an evil conscience (év éxxAnoia gEouoAoyron

TH Mapantwpatk cov, Kai ob mpoceAevon éni mpooevyrv cov év ovvedrjoet movnpg) Doct Do not approach prayer with an evil conscience (non accedes ad orationem cum conscientia mala)

As with 2.7 above, the Greek's admonition to "disclose your wrongdoings (€EopoAoyrjon ta napantwpatd)" finds no parallel in Doct and looks suspiciously like community instructions not typical of the Latin tradition. Once more it is likely that H reflects a secondary adaptation unique to the Greek manuscript tradition and not present in the original text.

A comparison of manuscript traditions, regardless of where the Latin stands historically with respect to the Greek, sheds significant insight into the evolution of the primary document H. This is reinforced by the fact that only minor discrepancies occur between the two traditions with respect to detail of wording and phraseology. Most clearly, the hands that touched each tradition are different in perspective and tone; readers of the Didache must pay special attention to such concerns.

COPTIC A single section of text remains in Coptic (Fayumic, probably based on a Sahidic Vorlage), having been discovered in Cairo in 1923 and subsequently transferred to London, where it remains today in the British Museum under the designation British Museum, Oriental 9271 (Horner 1924, 225-31; Schmidt

1925, 81-99; Lefort 1952, ix-xv). This single papyrus page dates from the fourth or fifth century, and features three columns of text from 10.3b-12.2a printed with two columns on the recto (horizontal papyrus strands) and a half column on the verso (vertical papyrus strands). The text begins at the top of the page, but concludes mid-column on the opposite side in an odd fashion, as though the copyist either chose not to include additional materials after 12.2a or did not have them available. Theories abound that the piece is an excerpt (Schmidt 1925, 81-82 [attributed to Bell]), a translation exercise

(Adam 1957, 26), the concluding segment of a longer papyrus roll (Jefford and Patterson 1989-90, 67), or simply a writing exercise (Schmidt 1925, 81-99;

Jones and Mirecki 1995, 87; Niederwimmer 1998, 24-25 n. 15).

The materials contained here relate to the eucharistic prayers of chapter 10 (beginning midway through) and instructions on itinerant apostles and prophets who visit the community. The earlier materials are the more inter-

Teaching of the Twelve Apostles esting, since they include features not paralleled elsewhere. Two examples will suffice to illustrate this difference. The first of these is the intended distinction between "insiders" and "outsiders" from the perspective of Copt:

Did 10.3

H —_andgave foodand drinkto humanity . . . but favored us with spiritual food and drink (tpogriv te Kai notOV E5wxac toics dVOpwrotc .. . Hiv dé Exapiow MvevpatiKrv Tpo@rv Kai Motév)

Copt and gave them to the children of humanity ... but <as for us>, you favored us, you gave us spiritual food and drink (gaxte1toy

NENGHPL NNAMMI..

. ANON AE 2UKEPEMAT NEN 2aK+ NEN NOY2PH

MMMNEYMATIKMN)

A subtle distinction exists between H and Copt here. H indicates that humanity, which previously was provided material nourishment, can now obtain spiritual nourishment through God's child. Copt indicates that, while humanity (lit., "sons of men") is provided material nourishment, "we alone"

(="the favored") receive spiritual nourishment. A distinction between two separate groups is thus provided in Copt that is not indicated by the tradition behind H.

The second example relates to the blessing of the ointment that appears in Copt at 10.7 after the instruction to permit prophets to "give thanks" as they wish. No parallel exists elsewhere in the tradition:

Did 10.7

Copt But concerning the saying for the ointment, give thanks as you say:

We thank you, Father, for the ointment that you showed us through Jesus your son ... (eTBe nce x1 Nac NMMECTINOYU! MenmeMat NTCI2H

ETETNXWM MAC XE TENDENZMAT NTAAK MMT ETBE TECTNOY! ETEZAKk

TAMAN EAAY EBA QITN TNC MEKGHPI .

. .) This prayer was previously known from ApCon at the same position in the text, thus suggesting that its location at the conclusion of the eucharistic prayers of the tradition's liturgical sequence is quite old. Most scholars believe that its presence here is not original, however, having entered the tradition sometime after the year 200 (Védbus 1968, 41-59; Klinghardt 1996,

465-76; cf. Gero 1977, 67-84; Wengst 1984, 82-83). This and similar ointment prayers from antiquity were widely known and indicate popular usage within church liturgies, particularly in the region of Egypt.

Apart from its attestation to a slightly different form of the eucharistic prayers, Copt remains relatively close to H and supports its basic reading of those petitions that have been preserved, as well as instructions on how to receive outsiders into the community. It is clear that the Greek and Coptic reflect the same institutional conventions, though the differences between

Introduction :

these two literary strands do not clearly indicate which of the two represents the more original form of the tradition.

ETHIOPIC A version of either the Greek or Coptic tradition of the Didache was eventually translated into Ethiopic, though only portions of that work have been preserved. The remainder includes Did 8.1-2a; 11.3-5, 7-12; 12.1-13.1, 3-7, which has been inserted secondarily into the Ethiopian Church Order, canons 49-52

(hereafter: Eth). The likely date for this tradition is sometime in the fourth century (Horner 1924, 401-2; Audet 1958, 43; Giet 1970, 16-17; Niederwimmer 1989, 26 n. 32).

GEORGIAN The only witness to a Georgian tradition for the Didache is attested by a single journal article from the early twentieth century (Peradse 1932, 111-16). The author of that piece, Gregor Peradse, offers the collation of a Georgian manuscript (copied by Simon Pheikrishvili in 1923) against the Greek text of H as rendered in the work of Adolf von Harnack. Peradse noted that the text itself came from the early nineteenth century and was ultimately destroyed, thus leaving no evidence for consideration except the brief record of the collation.

Differences between Geor and H are limited, though some aspects of this modern rendering are worth consideration. Geor lacks 1.5-6 (already considered a possible secondary addition to H together with 1.3b-4 and 2.1) and 13.5-7 (concluding words on visiting prophets). Further, Geor offers "paraphrasing additions" throughout that give a more complete sense to the text, as well as a brief conclusion at 16.8 not otherwise preserved by H or attested by indirect manuscript traditions such as ApCon or CO (Niederwimmer 1998, 27).

The extent to which Geor should be incorporated into considerations of the evolving textual tradition behind the Didache is highly disputed. Many scholars note the text but do not accept its limited evidence to be useful for significant corrections to the textual tradition known from other manuscripts (Rordorf and Tuilier 1998, 115 n. 2), while other researchers include its testimony with caution (Giet 1970, 18; Niederwimmer 1998, 26-27). The latter approach is likely the more reasonable, especially since the Georgian

(if indeed authentic) offers only minor elements for consideration.

THE DIDACHE IN THE APOSTOLIC CONSTITUTIONS

The principal indirect witness to the Didache is found in Book 7 of the fourthcentury Apostolic Constitutions. Intended to serve as a code of instruction and of moral and liturgical law, the work incorporates much of the Didache into 7.1.2-32.4 as the basis of the author's teachings. The text has been greatly enhanced, however, incorporating scriptural passages as support for certain instructions and adding editorial comments as the justification for various comments.

Teaching of the Twelve Apostles These adaptations are evident from the very beginning of the section: 7.1 begins with quotations from Deut 30:19, 1 Kgs 18:21, Matt 6:24, and 1 Tim 4:10 before moving to the teaching of the "two ways" known from Did 1.1-6.1.

This tendency to incorporate scripture is continued throughout, as is illustrated at 7.2.4, where the reader is told to "turn also the other [cheek]" (Did

1.4) as supported by an appeal to the words of King David from Ps 7:5. Editorial comments are often similar in their scriptural focus, as at 7.2.12, where one reads "do not steal" (Did 2.2), which is buttressed by the author's recollection of the thefts by Achan (Joshua 7) and Gehazi (2 Kings 5).

Apart from the voluminous nature of these additions throughout the writing, the author seems otherwise to have omitted materials known from the text of H. One notes, for example, that Did 1.5b-2.1 is not included here, nor is the wording of 6.2. The former omission is problematic for those who argue that the whole of Did 1.3b-2.1 is secondary to the textual tradition, since ApCon is clearly aware of the materials from 1.3b-5a ("bless those who curse you... for the father wants each one to be given.

.."), The omission of 6.2 may simply reflect the author's disagreement with the teaching of the Didache (Niederwimmer 1989, 28), but it is equally likely that the materials in H result from an editorial insertion that occurred after its use by ApCon.

Finally, the eschatological materials that conclude the Didache (16.1-8) are missing from these materials, undoubtedly because they do not fit with the purpose of the work.

ApCon is very important as a guide to understanding H, especially when the latter manuscript diverges from Doct. At the same time, however, it is necessary to recognize that the author of ApCon uses the Didache source in a very unconstrained manner, adding other materials when deemed desirable (as seen above) and perhaps paraphrasing on occasion. It is extremely difficult to judge the author's use of the Didache on these occasions. A good example occurs with respect to the liturgical traditions of ApCon, which are not always in full agreement with those in H. This is illustrated in 7.22.2, where the author includes a ritual for anointing with "holy oil" (%Aatov) followed by "ointment" (upov) prior to baptism, neither of which is mentioned in H. The "ointment" is indeed included elsewhere in the instructions of the Coptic text, but in reference to the eucharistic prayers, and may have thus been original to the tradition at some juncture in the text (Niederwimmer

1989, 28).

Several subsequent literary traditions depend on ApCon, including the Fragmenta Anastasiana and the Sentences of Isaac the Syrian. Though each of these works shows familiarity with the "two ways" tradition known by both

H and ApCon, they are primarily dependent on the latter and thus of less benefit in any evaluation of the literary evolution of the Didache (Giet 1970,

140-42).

Introduction |

In addition to Book 7 of ApCon, some scholars have viewed the literary source behind Books 1-6—that is, the Didascalia apostolorum (Dida), known in both Syriac and Latin—as a likely witness to the text of the Didache as well.

The nature of the evidence is somewhat tenuous and is highly debated, but if such attributions may be accepted, the early provenance of the Didascalia within the third century would make the work one of our oldest known witnesses to the tradition of the Didache (Connolly 1923, 147-57; Giet 1970,

143-45). The writing is thus included in the reconstruction of source materials given in the notes below.

THE DIDACHE IN APOSTOLIC CHURCH ORDER

AND EPITOME OF THE CANONS OF THE HOLY APOSTLES

The early fourth-century Apostolic Church Order (CO; or Ecclesiastical Canons of the Holy Apostles) includes a parallel to Didache 1-4 in chapters 4-13, itself the opening section of a longer manual of instruction. Like Doct, however, it omits the materials that now appear in Did 1.3b-2.1, reinforcing the belief that those have been added secondarily to the tradition, as well as the concluding "way of death" instructions that are preserved in Didache 5.

The Epitome (Epit) appears as Book 8 of ApCon and likewise preserves a version of the "two ways" materials similar to that form found in CO (Funk

1905, 460-595). It is difficult to know by comparison if one author has made use of the other or, more likely, if they share a common version of the Didache as a source (van de Sandt and Flusser 2002, 64).

Each text focuses on the teachings of the "two ways" (minus the "way of death" materials), omits the text of Did 1.3b-2.1, and places the materials in the mouths of eleven disciples as the presumed source of the teachings.

Materials associated with moral teachings are attributed to the apostle John, while those associated with ecclesiastical laws are given over to the apostle

Peter. They tend to read similarly in their understanding of the text, oftentimes in agreement against H and ApCon. This holds true throughout, but is especially interesting in comparison with the final teachings of Didache 4, where the order of the concluding elements varies between CO and Epit (so,

4,9, 14a, 13a, 14b, 12, 13b, and 14c).

THE DIDACHE IN THE ARABIC LIFE OF SHENOUTE

A weaker witness to the "two ways" section of the Didache appears in the Arabic Life of Shenoute. This text, like CO before it, omits both Did 1.3b-2.1 and 4,9-14. It also contains numerous features that are not typical of H and the Greek tradition. For example, the "my child" sayings of Did 3.1-6 begin already in 2.6 and continue through 4.8 (except for 3.9-10 and 4.7). References to "Jesus" at 4.7 and to "Jesus Christ" at 2.5 and 4.14 indicate a Christianization of the text and subsequent editing to the tradition of H (van de Sandt and Flusser 2002, 67).

Teaching of the Twelve Apostles There is some reason to believe that the Arabic tradition is dependent on an early Coptic Vorlage, though the details of this tradition remain uncertain. Scholars generally believe the work to be an embellishment of a Sahidic

Coptic archetype, with a revision perhaps from the seventh century (van de Sandt and Flusser 2002, 67). The antiquity of the manuscript tradition behind the text is undoubtedly old, however, as suggested by the primitive nature of the language and the omissions of materials that appear in the later manuscript of H.

A NEW TRANSLATION

The Didache has appeared in numerous translations since its original publication by Bryennios in 1883. Older versions still serve as ready resources for casual readers of the text in English (Alexander and Donaldson 1867-73;

Lake 1912), yet the form and wording are now antiquated. Newer efforts have made the writing accessible to a wider academic audience, catering to postmodern tastes and sensitivities (Cody 1995; Ehrman 2003; Holmes 2007) and offering insightful comments on the manuscript traditions, whose difficulties make the Didache unique within ancient Christian literature.

The present translation offers several benefits over contemporary presentations of the text of the Didache. The primary manuscript witness of Codex Hierosolymitanus is given on the left side of the page with alternate readings from the Doctrina, POxy 1782, and Coptic tradition as presented on the right. The latter texts generally do not overlap in the materials they preserve, which makes their comparative readings easily envisaged on the page.

The single exception is that the latter half of POxy 1782 intersects with the Doctrina, in which case the translation favors the presentation of the Doctrina with pertinent comments on the POxy fragment listed in the notes. Fortunately, such divergences are few. Original-language terminology is provided in Greek and Coptic font where appropriate, though Ethiopian and Georgian words are indicated through use of their Greek equivalents only.

Gender-neutral language is included wherever possible in order to respect the sensitivities of the contemporary reader. The assumption here is that, even though male-specific language dominates ancient references to both people and God, the Didachist applied the majority of teachings to everyone regardless of sex. This is admittedly not always clear in the biblical narrative, as with the case of God's presentation of the Torah to Moses and the seventy elders at Mt. Sinai, a scene in which the elders represent the men of ancient

Israel, who themselves serve as representatives of homes and families, for which they are responsible. In this particular instance the covenant is likely intended to be enacted between the deity and males of the twelve tribes on behalf of all people (including women, children, slaves, and even livestock) within the community. No such assumptions are evident within the Didache, however, and thus no similar conflict in perception exists for the translation.

Introduction |

In addition, there is a concerted effort to avoid as much contemporary theological bias in the translation as possible, in deference to the assumption that the foundational traditions and sources behind the text are extremely early within the tradition and thus do not necessarily share the ecclesiastical and doctrinal biases of later post-Constantinian theology. For example, the translation preserves the ambiguity of the Greek term mais, which may be rendered as "servant, son, child," in favor of "child" both with reference to the figures of David (cf. 9.2) and Jesus (cf. 9.2-3; 10.2-3). No distinction is indicated to signal that the author intends a different connotation for either David or Jesus based on theological presuppositions. The Coptic word tiexapupt is rendered appropriately as "your son" at the same place, however, as a reflection of the specifically masculine form of that tradition. Admittedly, the phrase "in the name of the Father and of the Son and of the Holy

Spirit" (7.1, 3) must be retained as something of an evolutionary peculiarity within the text. The phrase is rare in NT literature (perhaps a later addition?) and unique within other writings of late firstand second-century literature. Its presence in the Didache is difficult to explain in this regard if the text is indeed to be attributed to the earliest Christian situation. Likewise, the rare use of the term "Christian" (Xpiotiavdc) found in 12.4 is not otherwise widely encountered early in the literature with some few exceptions in the NT and scattered early second-century usages. Finally, references to the "gospel" (evayyéAtoc) in 8.2, 11.3, and 15.3-4 are among the oldest such allusions in Christian literature and may perhaps indicate a specific written text (in which case they would indeed be the earliest indicators of the literary tradition).

These elements—Trinitarian formula, reference to "Christian," references to "gospel"—indicate that a second hand may be at work within the text representing a later (if not dramatically so) contribution to the Didache's earlier perspective on the ancient Christian community. Such unusual features do not necessarily require any reconsideration of the translation, since the entirety of the text should still be dated quite early by contemporary standards, certainly prior to the influences of evolved late second-century theological concerns, such as those found in the works of Irenaeus or the subsequent heresiologists of the third and fourth centuries.

Peculiar to the Didache, the text shifts often between use of the second person singular and plural pronouns. A few recent translators have chosen to signal these transitions with use of an umlaut as an indicator of plural constructions, as in "jou" (meaning "all of you") or "pray" (meaning "all of you pray") (Milavec 2003; Varner 2005). This practice is not followed here.

Instead, specific notes to the user indicate shifts from the singular to plural, to avoid complicating the translation.

Also, editors generally have a tendency to insert a definite pronoun at those places where such might be expected by the reader according to the

Teaching of the Twelve Apostles standards of contemporary usage and doctrinal confession, as with the phrase

"honor that one as the Lord" (4.1). The Greek of the Didache often omits such terminology, perhaps to suggest that a somewhat different nuance is intended on certain occasions, as with "honor that one as Lord" (ws kUpiov). When such nuancing is conceivably intended by the author, the present translation does not employ a definite article. At other times when the definite article is clearly expected for an accurate reading, it is included with pointed brackets, as with "for wherever one speaks of <the> Lord, there <the> Lord is" (4.1).

Thus the reader may make decisions either for or against the present translation according to personal taste with the assurance that the words given on the page reflect a clear reading of the manuscripts themselves.

In addition to these features, specific original-language words are provided throughout the translation to indicate the terminology in use by the authors of the manuscripts. Sometimes this is offered simply for the convenience of the reader, as with Doct 1.1, where the phrase "in <the> world" is accompanied by the original Latin (in saeculo) to indicate the author's use of terminology not paralleled in the primary text of H. At other times two parallel terms are given in order for the reader to compare manuscript readings, as with Did 1.3, where H reads "you love (&yan&te) the ones..." and POxy

1782 offers alternatively "you love (g1A¢ite) the ones . . ." Such variances in meaning might not otherwise be detected from the translation itself.

Furthermore, two aspects of translation are not easily indicated from a reading of the text alone and thus are addressed in the Additional Notes of the volume. The first of these situations arises from the text's use of scripture. While a surface reading seems to reveal numerous passages from both

Old and New Testament writings, the context in which those sources appear is without clear definition. In comparison with manuscripts that preserve the Didache in a form older than that of H for example (one thinks especially of the fourth-century Apostolic Constitutions), such references are occasionally omitted. This situation is particularly troublesome, since the author of ApCon is prone to employ scripture effusively as an explanation for the rationale behind the teachings of the Didache and thus might be expected to preserve the same from the source tradition. In such instances the view is offered within the additional notes that the scriptural citations known from H are in fact secondary to the original text of the Didachist, and thus should not be considered as typical of that author's perspective.

Secondly, while the Didachist makes frequent use of terminology known either from scriptural parallels (both the LXX and NT) or from classical literature outside the biblical tradition, several terms and phrases are either unique to the Didache or are used uniquely within the text. One might note by way of example the use of a term like "to acknowledge, confess" (tpoceEopodoyéw;

14.1), which is the only true hapax legomenon in the Didache. Otherwise there are terms such as "vulgar" (aioxpoAdyos; 3.3) and "grumbler" (ydyyvcoc; 3.3),

Introduction hy which are not found in Greek literature prior to the Didache but only in subsequent literature. So too, several words in the Didache are paralleled in the NT but employed differently by the Didachist, as for example with "give an account" (here translated as "explain why"; 5woe1 Sixnyv; 1.5) and "jealous"

(CnAwtrs; 3.2). The former term, "account" (Sixn), typically indicates some negative dimension of "judgment" or "punishment" within the NT, but carries a morally neutral sense in the perspective of the Didachist. Traditionally, the latter term is rendered in a positive sense within scripture, often translated by the English equivalent "zeal," but its context within the Didache clearly is negative, an attitude to be avoided. The additional notes serve as important aides by which to understand such subtleties in the text, though in certain instances the reader might wish to consult more exhaustive treatments of the text and its manuscript traditions for additional information about specific terms and phrases.

Finally, certain words are often rendered in a more neutral sense than is typically translated either in scripture or other Christian literature. Specifically, the term uy is rendered as "self" rather than "spirit" in order not to heighten any unintended religious undertones within the text. Similarly, the word éxxAnoia is typically translated as "assembly" rather than "church" so that no inadvertent prejudice associated with contemporary views of that institution may be read back into the assumptions of the Didachist anachronistically. In all such cases these words are marked within the translation in order to alert the reader.

HOW TO USE THIS BOOK

CS Teaching of the Twelve Apastles

Cross what you can. And regarding | will be far from truth. Keep all

BALI AS LA

references

PRC way food, accept what youcan; but these things in mincd and yonw ag certainly avoid what ivoffered hope will not be groundless, to iduls, far it is in serie ts Bat by these haly struggles your dead goats. wi obtain a crown by the lord Didache translation Jesus Christ. whe reigns asd —onitles with the Father and Holy | Spirit for eternity, Amen. ie Aud regarding baptism, baptize like thix having asserted ali these things, baptize in the mame of the father and of the Son and of the Holy Spirit in canning water, 'But if you de not have running water, baptize fet some other «waters; and if you carmet <baptizes in cold water, <then baptize: in warm. "Bat Wf you do not have oither, pour water or the head three times in the nane of Father and Son and Roly Spirit, 'And before the baptism, let the one whe bapUses and the ane who is to be baptized fisst before, as well as others

Notes on original language 6,3 + food ifpoumock Apton offers the piural form yeaquhtios. Bat certainly avesd what is offered te islets, for It is in service to dead ged: AgCon reads slight. fy dilforent with "shaw Mol, for they sacrifige to them in hess of demona" (nGe tiodoldinwoe gedyeee' Unk cee) yap deadview Odornsy redrad.t Zu « faptisan i inckates the geitive singular form ofthe definate avtide £08), conithed by Apion, BRagtixe Whe thes faving anverted al hese shings, lugaine: manuscripts Geer follows H here, ApCon reads weitlonce leadasticnl inetreectinn, conc lading, with Malt ecah-att, "ob bishuage oe dgevie . batixe fike this, as the Loed sonmmanded as, saying, Go, toch —. "Tohdaionone & apecidsepe ... odting Paneianrg, dix d wdpwne Sectadars § fue hey Repeudt vreg padyreosace .. Lie Petits saber: Oneitied by ApCon,?

Rae mMAOras we Agen, though wach BOT et feneeneel apenito; eechmsasticnl istaatios, FEAR second percun nferences oy ural las sames cashor than labels of divinity, 8 i per

Notes on with Lo and 4.4 unexpected to find this diveraity of) aN Fad Rusiiony water:

U8.. "hiviag water" Gide suck clesely related werses, Gut of pee translation Sabor, that fs, seater shat is messin aed has Agostrad 23 {Mebonekd 2980, 193

est Ginn me SCh &s Water Lr FA ist che one. sistant Inaele mater: Preaunsty thisss anether

Fixed in Hoeodotues ated ippoceates, th naivatee of the natere of ving orrusning water is snot wend in eoclesiawtical Grock litenster aA ipposed be stagnant water, which hax had tine x. soe tee ee mire Cons tecbs warned by the sur, P.M Saher and Seo and fed shis Trinitarian formuda incindes a deRaite articde batons cach chemont iin, "the Dather and the Son arnt the Roly Spe HED, the present phrase seigests spits. Gollke 24 okere that the farrmula x © GOwaRWned ay e SERS ate set of Le Ly Zi

TEACHING OF THE TWELVE APOSTLES

Teaching of <the> Lord to the Nations through the Twelve Apostles SS [Codex Hierosolymitanus 54] [Doctrina apostolorum] 1 There are two ways—one of 1 There are two waysin<the> —_1.1 Cf, Dt 30:15; Prv life and one of death. world (in saeculo)—life and eres oe death, light and darkness. Two —_—7:13-14 _— 1.2. Cf. *Dt 6:5; Sir angels are placed over them— dscststwed oe one over what is right, another 12:30; Lk 10:27a over what is flawed.

Cf. "Lv 19:18; Mt And <there is> a great differAnd there is a great differpele Se ence between the two ways. ence between the two ways.

——-2:8;Th 25 So (uév obv) the way of "The way of life is this: first, Sir epeseMt life is this: first, love God who love eternal (aeternum) God Title » Teaching of the Twelve Apostles (AiSaxfj tov 5H5exa dnootéAwv):

Doct renders this as De Doctrina Apostolorum; Nicephorus, Stichometria offers Avdaxn tv énootéAwv; Athansius, Epistula festales 39 has AiSaxi) kaAovpévn

TOv anootéAwv; and EcclHist 3.25 says tHv dnootéAwv ai Acyopevon Aidaxai.

The titie may be derived from a reading of Acts 2:42: "And they gave themselves to the teaching and fellowship of the apostles, to breaking bread and prayer" (fjoav 5 npooxaptepobvtec tf 5iSaxfi tov dnooréAwv Kal tH

Koivwvig, tf KAdoEl ToD dptov Kai tai mpooevxaic). Some form of the shorter title is likely more original, though certain editors favor the longer (Schaff

1885, 162).

Teaching of the Lord . .

. Twelve Apostles (Aidaxr kupiou d14 tv 5dexa é&nootéAwy totic E8veotv): This longer title appears in H as the first line of the text.

1.1 » And <there is> a great difference between the two ways: Barn (18.1) omits "between" (uetaéb), as does Epit (kai diapopa noAAN tHv S00) and ApCon (oAd 16 d1&q@opov), which add variations in detail. Doct reads in his constituti sunt angeli duo, unus aequitatis, alter iniquitatis.t

1.2 « So the way of life is this: Barn reads "light" for "life" (1| obv 686¢ tov wdc); while Epit omits "way" (1 obv tfc Gwfic). ApCon offers "thus first happens <to be> the way of life" (mpwtr) obv tuyxévet 1 65d¢ this Gwfic Kat).

1.1 One over what is right, another over what is flawed __ that of the Greek text.

(unus aequitatis alter iniquitatis): Doct carries a 1.2 All second person references in singular. weight of justice and judgment that transcends

Teaching of the Twelve Apostles 1.2-3 made you; second, your neigh- | who made you; second, your bor as yourself. And whatever neighbor as yourself. And you might not want to happen | whatever you might not want

1.3 Cf. Mt 5:44, 46-47; Lk 6:27-28, 32-33, 35 to you, similarly (kai) do not do | done (fieri) to you, do not do to to another. ?And the teaching another. *And the explanation (515axn) of these words is this:

(interpretatio) of these words is bless those who curse youand | this: pray for your enemies; and fast for your persecutors. For how is it helpful (nota yap yapic) if you love the ones who love [POxy 1782] you? Do not even the nations ... Do not even the nations do the same (16 avtd)? But you, | do this (todto)? But you, you you love (&yanéte) the ones love (giAcite) the ones who who hate you and you will have | hate you and you will have no no enemy. enemy. Listen to what is necesFirst, love God who made you: Doct enhances the name of God with eternal, and ApCon likewise with "<the> lord" (&yanav xUpiov tov Sedv). Barn and CO add the clause "you shall glorify the one who redeemed you from death" (So&doeic tov oe Avtpwodpevov €x Savatou).t Second: CO and Epit replicate the use of "love"

(Sevtepov c&yanrjoeic). ApCon adds "and" (xaf) again for completion. Yourself:

ApCon, CO, and Epit all read the third person masculine "himself" (Eavtév). And whatever you might not want to happen to you: Slight variations are offered by Epit (n&v 6 pr B€Ang yevéoOan oor) and CO (navta doa &v pr} BEANS Gor yivecOa1), though the meaning is stable. Similarly do not do to another: Alternative readings occur in ApCon (kai ob tobto dAAw ov moujoets), as well as in CO and Epit

(undé od &AAW rourjons).t 1.3 + And the teaching of these words is this: This phrase is missing in ApCon and Epit, perhaps suggesting its later addition to H. Even the nations do the same

(kai ta E0vy td adbtd MoL0do1v): POxy reads "this" (todto), reflecting optional manuscript traditions of Matt 5:46, while ApCon offers a further variation in wording with "for even the nations do this" (kai yap oi 6vixol todto no1odatv); cf. JusAp 1.15 (with népvot for 26vixol). If you love the ones who love you (éav cyanate tovc &yandvtac bac): ApCon offers the alternative term for "love" with av piAfite tobs pobvtac buds. Do the same (rd abrd): POxy reads "do this" (todto). Love (cyanate) the ones who hate you: POxy and ApCon offer the variant term for "love" (puAeite). And you will have no enemy (ovx fete éx8pdv):

Dida reads with H (et inimicum nullum habetitis), while ApCon has a different word order (éx8pév ovy é€ete), likely based on Luke 4:27-28 and Matt 5:44-45,

Both H and Dida employ this remark as a comment on the negative form of the "golden rule" cited in 1.2 (Connolly 1923, 148).t ed ee ee 1.3 All second person references in plural.

Teaching of the Twelve Apostles 1.4-5

'Reject (améxou) the appeals (€m18vpidv) of the flesh and body. If someone strikes you on the right cheek, turn sary for you to do to save your 1.4 Cf. *1Pt 2:11

Cf. "Mt 5:39-42, 48; Lk 6:29-30 spirit: first of all, disengage (andoxov) from the appeals of the flesh.

1.5 Cf. *Mt 5:42; Lk 6:30

Cf. *Ac 20:35 also the other—and you shall be satisfied. If someone pressures you to go one mile, go two. If someone takes your robe, give also your tunic. If someone takes from you what Cf. <2Th 3:10

Cf. 4Mt 5:26; Lk 12:59 is yours (td odv), do not be anxious—for you must not!

*Give to each one who asks of you and do not be anxious.

For the Father wants each one to be given from his own gifts (xapiopdtwv). Fortunate is the one who gives according to <this> instruction (€vtoAn), for that one is without guilt. Woe to the one who receives! For 1.4 ¢ Reject (anéxou): H and ApCon agree on this form. POxy reads "disengage."

Of the flesh and body (tv oapKiKOv kai owyatiK@v): H and Geor agree on this reading. ApCon reads "of the flesh and world" (kai koopix@v), while POxy says only "of the flesh" (t@v oapkiK@v). The context argues against any sexual overtones behind this comment (Knopf 1920, 8; Schéllgen 1991, 101). For you must not (005 yap 5bvacat): ApCon omits this phrase, while Geor reads with the addition "for you are not able to do this, even for the sake of faith" (o05é yap Suvacar

TOOtO MolEtv Kai thc Miotews Evexa). Cf. 1 Cor 6:1; Giet 1970, 59.

1.5-6 Give to each ... whom you give": Geor omits these verses.

1.5 » Woe to the one who receives! (obai tH Aap Pdavovti): Based on its use of Dida (vae autem his qui habent et cum dolo accipiunt, aut qui possunt sibi iuvare

1.4ff All second person references in singular (as with 1.2).

Originally a Roman mile or thousand steps, ultimately eight stades (or 4,854 feet). Do not be anxious (ut) &natter): Typically translated as "do not demand it," the issue is one of desire over ownership rather than ability to reclaim the property in question. For you must not (o¥dé yap Sbvacat): This is a verisimilitude rather than a moral command

(i.e., "don't") with respect to one's inability (i.e., "you are unable"). It is again a rejection of the natural inclinations of the body.

1.4 Reject the appeals of the flesh and body: This is not seen in the classical sense of conflict between passion and reason; see e.g., 4 Maccabees. Instead, the materials that follow define the sense here—the listener must not respond to hostility as common expectations might demand, but should harbor higher aspirations. Cf. 1 John 2:15; Titus

2:12; 2 Clem 17.3. And you shall be satisfied (kai Eon téAe106): Typically translated "complete" or "perfect" (cf. 16.2), the context begs for the concept of "fulfilled," perhaps in a Stoic sense. One mile:

1.5 Fortunate is the one who gives (uaxcpioc 6 51500): Lit., "blessed is the one who gives" (as found in most translations).t

pay Teaching of the Twelve Apostles 1.5-2.2 certainly, if someone receives who has a need, that one is without guilt; but the one who receives without need will have to explain why and for what cause, And being in prison, that one will be probed about what was done and will not be set free from there until the last penny (xodpavtnv) has been paid. 'But it has also been said about this: "Let your gift sweat (i5pwodtw) in your hands until (uéxpts) you know to whom you give."

1.6 Cf. Sir 12:1

2.2 Cf, *Ex 20:13-15; Dt 5:17-19; Mt 19:18; Mk 10:19; Lk 18:20

Cf. "Dt 18:10

Cf. "Ex 20:17; Dt 5:21

2.3 Cf. *Zech 5:3; Mt 5:33

Cf. *Ex 20:16; Dt 5:20; Mt 19:18; Mk 10:19; Lk 18:20

Cf. Ex 21:17

(LXX=21:16); Mt 15:4

Cf. 4Prv 12:28 LXX; Zech 7:10; 8:17

[Doctrina apostolorum cont.] Do not commit adultery, do 2 And a second instruction (EvtoAn) of the teaching <is not murder, do not give false witness, do not corrupt a child, do not practice magic, do not use evil potions, do not abort this>: 7Do not murder, do not commit adultery, do not corrupt a child, do not be sexually immoral, do not steal, do not a child nor kill a newborn, do not crave (concupisces) your neighbor's possessions. *Do not practice magic, do not use potions, do not abort a child nor kill a newborn, do not lust for a et accipiunt. Unusquisque vero de accipientibus dabit rationem domino Deo in die iudicii, quare acceperit), ApCon expands this saying considerably elsewhere

(4.3) with "woe to those who have, who receive hypocritically or can support themselves, and want to receive from others, for both of them will give account to the Lord God on the day of judgment." Apart from this parallel, Dida is likely dependent here on the parallel in HermMan 2.5-6 (Connolly 1923, 148-49).

1.6 + Let . .

. sweat (idpwoétw): Emended by Bryennios as a scribal error. H reads with the alternative form iSpwrétw meaning "to settle or fix" (i5ptu; cf. idpw> in Luke 22:44).t Until (uéxpic): Again emended by Bryennios. H reads Héxol.

2.2 « Do not be sexually immoral: Omitted by Geor. Do not abort a child nor kill a newborn: Omitted by Epit. H reads "newborn" (yevvndévta), though most editors prefer the alternative form yevvnév, as emended by Bryennios and supported by CO, ApCon, and Barn (19.5). Cf. Diognetus 5.6; Tacitus, Historiae 5.5-6.

A neighbor's possessions: ApCon, Barn, Doct, and Epit add "your" (cod), undoubtedly in sympathy with the phrase "your neighbor as yourself" (1.2). a ee ak 2 1.6 But («AAG . . . 5): Bryennios emends H here to read "but . . . indeed" (GAG . . . 54), which is certainly possible but not adopted for the translation here.

Teaching of the Twelve Apostles 2.2-7

neighbor's possessions. *Do not commit perjury, do not give commit perjury, do not speak 2.4 Cf. *Sir 5:14; 6:1; 28:13 evil, do not recall evil doings.

'Do not be duplicitous in giving counsel, nor double-tongued— the tongue is a lethal snare.

*Your word must be neither empty nor false. 'You must not be lustful (cupidus) nor greedy nor rapacious nor idolatrous nor argumentative nor irCf. *Prv 21:6 false testimony, do not speak 2.7 Cf. Lv 19:17-18; Mt 18:15-17; Jd 22-23 evil, do not recall evil doings.

'Do not be of two minds or double-tongued, because (yap) a double-tongue is a lethal snare.

*Your word must be neither false nor empty—but you must act accordingly (ueyeotwpévoc mpaéet). °You must not be a coveter nor greedy nor a hypocrite nor hateful nor arrogant.

You must not conceive an evil plan against your neighbor.

Do not hate anyone—but reprimand some, pray for some— and some you shall love more than yourself (puxrv). ritable. Do not entertain evil counsel against your neighbor.

7Do not hate anyone; some you shall love more than your soul (animam). sepuoeannencoreasernnnnnnnneasens 2.3 » Do not speak evil: Omitted by Geor. Do not recall evil doings: ApCon adds here "for a person's own lips are a snare" (Prov 6:2) as a rationale for the warnin

2.4 + Donot be of two minds or double-tongued (obx Zon dtyvmpwv obdé diyAwooos): ApCon offers odx Zon Styvapoc 0052 SfyAwooos. Dida poses this as a qualification for the office of bishops (2.6.1).

2.5 « False nor empty, but you must act accordingly: ApCon reads here only "false" (pevdrj¢); Arab has only "false nor empty" (evdrjc ob Kevdc). CO agrees with Doct's reversal of terms (vacuum nec mendax). But you must act accordingly: The omission of this phrase from Doct, ApCon, and CO suggests its secondary insertion into H, perhaps inserted together with "and you shall be satisfied" and "for you must not" in 1.4.t 2.7 » But reprimand some: Though missing in Doct, ApCon offers the more specific phrase "reprimand your brother" (éA¢yée1c tov adeA@dv cov) in keeping with "your (cod) neighbor's possessions" in 2.2.t Pray for some: Missing in Doct.

POxy and Epit support the reading of H (nepi 5¢ Gv mpooevoes), while CO reads "but to some be merciful" (oc 5é EAeroetc).

(Plutarch). The emphasis of the author clearly rests on the duplicitous nature of those who speak one way but act another. This concept is equivalent to the warning on the dangers of the tongue in Jas 3:5-10, 2.4 Double-tongued: The term d51yAwoota used here is not commonly found, though a parallel appears in Prov 1:13 and Barn 19.7 (the witness of Codex

Sinaiticus reads yAwoowd5no). Cf. also the related term d{Aoyo1 in Polycarp, To the Philippians 5.2.

Thucydides used it to mean "to speak in two languages," which led to its use for an "interpreter"

2.7 Yourself: Lit., "your soul/life" (puyry).

Teaching of the Twelve Apostles 3.1-3 3 Son, run from an evil person and from anyone like that.

-3Do not be inclined to anger, for anger leads to murder; neither be eager for malice nor proud, for each of these breeds anger.

3 My child, run from each kind of evil and from anything 3.1 Cf. 1Th 5:22

3.2-6 Cf. Ex 20:1317; Dt 5:17-21; Mt 5:21-37 like it. 7Do not be inclined to anger, for anger leads to murder; neither be jealous nor quarrelsome nor hot-tempered, for all these generate murders. *My child, do not be lustful (€m6vpntrs), for lust leads to depravity (mopvetav); neither be vulgar nor one who lifts up their eyes, for all these 3.1 + My child: Omitted by ApCon and Epit, the phrase has the support of POxy,

CO, and the variant "son" (fili) in Doct. Geor adds to this "I say to you for the sake of the Lord" (A€yw oo1 brép tod Kupiov), a likely addition based on the recognition that the prohibitions reflect scripture.t Each kind of evil: For the translation

"evil," ApCon and Epit agree on the variant reading xaxod in place of what was likely the original term novnpod, as supported by H, POxy, and CO. POxy also adds "each kind of evil affair" (npé&ypatoc) for the sake of completion. From anything like it: POxy omits the phrase "from anything" (and mavtdc), though it is otherwise supported by all other parallel texts.

3.2 » For anger leads to murder: Omitted by ApCon. The simple "for" (yap) in H and CO appears as "since [anger] leads" in POxy (éne151) 65nyet) and Doct (quia iracundia ducit). POxy and Doct likely reflect an adaptation from a divergent textual history in opposition to that of H. Epit adds "these things" (s5nyet yap tata) to the phrase, perhaps under the influence of the closing words of the verse: "for all these generate murders" (Wengst 1984, 68). Neither be (undé): H and ApCon agree here against the orthographic variant prjte in Epit. A further minor alternative appears in the reading "do not be" (tut) yivov) of CO. Quarrelsome (Eptotixdc): ApCon here reads "inclined to madness" (uarvixéc). Hot-tempered (6vpiKéc): The manuscript traditions show a wide diversity of terminology here, though no significant variation in meaning: CO reads @vpdédne (a variant of @vpoeidic); ApCon offers @pacuc; Epit has porvixédc. For all these generate murders: CO reads the slight variant "generate murder" (pdvoc yevvatat), while

ApCon omits the phrase entirely.

3.3 + My child: Omitted by ApCon and Epit. The phrase has the support of POxy and CO, but not Doct (cf. 3.2) since the entire verse is missing. Do not be lustee ee 3.2 For all of these generate murders: The Greek indicates that each of these elements is parallel to anger, thus leading to murder, while Doct ("for each of these breeds anger") envisions that malice and pride lead to anger and, only thereafter presumably, to murder.

3.3 Vulgar (aisxpoAdyoc): This term appears for the first time in literature here, though parallels appear in the late second-century writings of Pollux (6.123; 8.80-81) and thereafter in ApCon (7.6) and CO (9). Cf. aioxpoAoyia and aisypdrng in the NT. One who lifts up their eyes (SnAdqpOadyoc): This is often translated as something like "do not let your eyes roam" or "do not stare brazenly," which is a contemporary parallel in concept. Translated literally, however, the warning is clear, since the action of lowering the chin but lifting the eyes typically indicates lustful or complicit intentions.

The only parallel in literature is in CO (9). ApCon (7.6) reads with "leering eyes" (Supd@OaAyos), which harmonizes well with "adulteries"

(uorxeiat) that follows (Schaff 1885, 109).

Teaching of the Twelve Apostles 3.3-6

engender adulteries. 'My child, do not be a fortuneteller, since 3.4 Cf. Lv 19:26, 31; Dt 18:10-11 3.6 Cf. Wis 1:11; Ph 2:14 it leads to idolatry; neither be an enchanter nor astrologer 'Do not be an astrologer or enchanter (delustrator), which nor magician, nor wish to see. them, for all these generate leads to superstition, nor wish idolatry. My child, do not be a to see or hear them. liar, since lying leads to theft; neither be a lover of wealth nor vain, for all these generate Do not be a liar, which leads . to theft; neither be alover of wealth nor vain, for each of these leads to thefts. 'Do not be a grumbler, which leads to slanderous talk. Do not be arthefts. 'My child, do not be a grumbler, as it leads to slanderous talk; neither be arrogant or ful: ApCon adds "of evil things" (kax@v). Neither: CO and Epit read instead yr) yivou, with CO inserting "child" (téxvov) first. For all these engender adulteries:

Slight variants in wording, though not in meaning, appear with poryeian yivovtat in Epit, while the phrase potyetot yevvatan in CO agrees with the same reading in 3.2. For lust leads to depravity; neither be vulgar nor one who lifts up their eyes, for all of these generate adulteries: This phrase reads differently in ApCon, though the basic sense remains the same: "for lust leads to unending sinning; do not be vulgar nor have a wandering eye nor be drunken, for all of these evils generate adultery.'t 3.4 « My child: Omitted by ApCon; Geor omits "my" (pov) only. Since (éme15%):

ApCon reads 6n1. To (eis trv) idolatry: ApCon reads mpdc. Neither be an enchanter nor astrologer nor magician: CO and Epit (with slight variation) follow

H here. ApCon diverges somewhat with "do not be a charm user or defile your son ... nor learn evil practices." Nor wish to see them: CO and Geor read with Doct here by including the phrase "or hear them." For all these generate idolatry: CO reads "idolatries"; Epit has a slight verbal variant.

3.5 « My child: CO omits "my" (you); Epit omits the entire phrase. Generate thefts: ApCon reads "generate boastful statuses" (4Aafovetat yevv@vta).

3.6 » My child: CO and Epit omit "my" (uov); ApCon and Epit omit the entire phrase. As it leads to (65nyet ic) slanderous talk: CO offers the slight variant é&ye1 11p6c; ApCon and Epit omit the entire phrase. For all these generate slanderous talk: Epit has a slight verbal variant, while ApCon reads "for all these lead to blasphemy." rendered as "astrology" (Socrates), and so by the third century ce the term came to mean "astrologer" (Sextus Empiricus, Porphyry). This meaning ultimately dominated the language of later church councils (Schaff 1885, 102).

3.6 Grumbler (yéyyvooc): This word first appears in the Didache, though later in ApCon (7.7), CO

(11), Theodoret, and Arcadius. Cf. yoyyvopds in Jude 16 for NT usage. Slanderous talk: Lit., "blas3.4 Fortuneteller (oiwvooKéros): Lit., "omen watcher." The term is known from Euripides and does not appear in the LXX (except at Isa

47:13 in Theodotion and Symmachus). Enchanter (éao156¢): Used commonly among classical authors (Plato, Euripides, etc.) and the LXX, though

NT writers prefer "magician" (dyoc; so Matt 2:1ff) or "magic" (uocyeta; so Acts 8:9, 11; 13:6, 8).

Astrologer (ua®npatixic): The word was used early in the sense of "mathematician" (Aristotle), but eventually gained the meaning "astronomical"

(Plutarch). Its feminine form paOnpatiKy was phemy" (BAaoenpia). It is unclear that the author speaks of abusive language against divinity here, however, but instead endorses ethical discourse.

Teaching of the Twelve Apostles 3.6-10 evil minded, for all these genrogant or evil minded, for each erate slanderous talk. "But be of these leads to slanderous modest (rpaiic), for the modtalk. Rather, be gentle (man3.7 Cf. Ps 37:11

(LXX=36:11); Mt 5:5

3.8 Cf. Is 66:2

3.10 Cf. Sir 2:4 est shall inherit the earth. "Be suetus) insofar as gentle ones patient and merciful and inshall possess holy land. *Be nocent and quiet and good, and | patient and fair in commerce, at all times respect the words and respect the words you have you have heard. °Do not praise heard. °Neither exalt yourself yourself or let yourself (puxrjv) | nor honor yourself among peobe arrogant. Do not attach ple nor consent, lest your soul yourself to arrogant <people>, | be arrogant, nor attach your but associate with the righsoul to arrogant <people>, but teous and humble. Receive associate with the righteous the things that happen to you and humble. Whatever hapas good, knowing that nothing | pens to you, receive as good, happens apart from God. knowing that nothing happens apart from God.

3.7 « For the (mei oi) modest: CO omits "the" (oi); Epit reads "since modest ones" (ene51j mpaeic).t The earth: Doct reads sanctam terram; CO has "kingdom of the heavens" (BactAgiav tv odpavev); Epit offers "kingdom of God"

(BactAciav tod eod).t 3.8 + Be patient and (kai): Both CO and Epit omit "and." Merciful and (xa): Epit reads "a peacemaker, clean of heart" (eipnvonoidc Kabapdc tiv Kapdia), to which CO adds "the heart from each evil thing" (tfj kapSia and mavtdc KaKod). Quiet and ("obx10¢ Kat): CO supports H for hobxioc here. ApCon and Epit read with the more widely used fiovxos. CO, ApCon, and Epit all omit "and." Good and (kai):

ApCon omits "and," while CO and Epit add "prudent and" (pvAgoowv xa'). And at all times (514 mavtéc): The omission of this phrase from Doct, ApCon, CO, and Barn may suggest its secondary insertion into H (Wengst 1984, 70). You have heard: ApCon reads "of God" (tod 6€08), while Geor adds "now" (viv).

3.9 + Or let yourself be arrogant: ApCon adds "do not associate <with such>" (ob ovpmopevon). CO reads "or let yourself <be praised>" (rv uxt cov). Arrogant

<people> (bipnAdc): ApCon reads "foolish" (appévuv). Righteous and humble (dikaiwv kai taneiv@v): ApCon reads "wise and righteous" (cop@v Kai Sixaiwv).

3.10 + Receive: CO reads "but (5€) receive." Receive the things that happen to you as good (ta ovpBaivovtd oor évepyripata dc dyads mpoodéEn): ApCon reads more elegantly, "receive misfortunes that happen to you graciously" (ta ovpBatvovté cot r48n ebu_evaac Séxov).t Nothing happens apart from God (dtep

Seo ovdév yivetat): ApCon offers "reward will be given to you by God" (u1086¢ 901 napa Peob SoOrjcetar . . .), which indicates a more specific "action driven" rationale for an appropriate lifestyle. a a eee 3.8 And at all times respect the words youhave heard:

3.9 Yourself: Lit., "your soul/life" (puyrj; cf. 2.7).

This is another verisimilitude as in 1.4 above, all Arrogant (8pdc0¢): Typically translated as "over of which may have been inserted secondarily into _ boldness," having both positive and negative ne text. Its presence here breaks the flow of the meanings in classical usage. The former is prevaiscourse. lent in the LXxX (cf. "courage" in Acts 28:15).

Teaching of the Twelve Apostles 4.1-3

4 My child, remember night and day the one who speaks God's word to you, and honor that one (avtov) as Lord. For wherever one speaks of <the> Lord, there <the> Lord is.

?And search out the presence of the holy ones each day, so that you may find comfort in 4 Remember day and night the one who speaks the Lord God's word to you. You shall honor that one (eum) as Lord.

For wherever <the> Lord is summoned, there <the> Lord is.

?And seek the presence of holy ones, and you will be restored by their words. *Do not create their words. *Do not [create] disunion, but bring peace to 4.1 Cf, *Sir 7:29-31; Hb 13:7

Cf. Mt 10:40; 18:20

4.2 Cf. Sir 6:28; 51:26-27; Mt 11:28-29 Cf. Sir 6:34-36 4.3 Cf. Lv 19:15; Dt 1:16-17; Sir 4:9 disunion; bring peace to those | in dispute; judge fairly, know4.1 + My child: CO omits my (you); Doct, ApCon, and Epit omit the entire phrase.

The one who speaks (tod AaAodvtéc . . .): Co and Epit read "exalt the one who speaks" (tov AaAobvté . . . &yamrjoeic), while ApCon reads "love the one who speaks" (tov AaAodvta . .

. 5o&Koe1c). Each variation indicates some dissatisfaction with the ambiguity of the verb "to remember" (utpvrjoxw) that follows in H. Remember (uvnoOrjon): ApCon, CO, and Epit read "and remember him" (5é

Lvno@ron avtob), though Epit does not include the conjunction. Night and day (vuxtdc Kai fyuépac): Doct and ApCon reverse the elements ("day and night"), while CO offers a slight variation in form (vixta Kai Huépav). And honor that one (abtév): Both Doct and CO omit "and" (5€). As Lord: H, Doct, and Epit agree on this phrase against CO, which includes the accusative form of "the" (tév) and is accepted by some scholars (Wengst 1984, 72). ApCon offers a different phrase here, "not as from the same origin, but as the one who is truly your source of support" (obx Ws yevéoews aitiov, GAN' wc tob €0 eivon coi npdEEvov yevouEvov), which is clearly a nuanced comment by the author reflecting later theological concerns related to Trinitarian speculation. For wherever (60ev yap): ApCon offers a slight variation with Smov yap. One speaks of <the> Lord: Epit reads "one speaks of Jesus Christ" ('Inootc Xpiotds AaAetrat); ApCon offers "the teachings of God are" (1 nepi 8e00 SiSacKaAia); Doct states "the Lord is brought forth" (unde enim dominica procedunt).t <The> Lord is: ApCon reads "God is present" (6 66 mdapeotiv). Geor augments this with "Christ" (Xpiotdc), clearly added for confessional purposes.t

4.2 » And: Omitted by ApCon. The presence of the holy ones each day: ApCon offers the plural "the faces" (t& mpdowna) for the singular of H, while CO reads

"his presence each day and the other holy ones" (abtob ka6' rypépav Kai tobcs Aoinodc cryiouc). Epit has "him and the other holy ones" (avtév Kai tobs AotovG ayious).t 4.3 » Do not [create] disunion: Most translators agree with this reading

(noujoets oxfopata) as supported by Doct, ApCon, and CO, or with the variant form rotjoec oxtoua of Epit and Barn, versus "do not desire disunion" (no®rce1¢ ox{opa) in H. But: Omitted by Doct and ApCon. Do not favor <any>: "Any" is likely assumed by H and ApCon, though inserted specifically as twa by CO, Epit, and Barn. Offenses: Lit., "transgressions." H reads with the plural here, while ApCon,

CO, Epit, and Barn all prefer the singular.

4.2 Presence of the holy ones: Lit., "the faces of the saints" (ta mpdowna tOv c&yiwv). Doct reads similarly (facies sanctorum).

Teaching of the Twelve Apostles 4.3-7 disputes. Judge fairly; do not ing that you shall be judged.

Do not discourage anyone who encounters misfortune. 'Do not doubt whether it is true. "Do not be one to extend a hand to receive and pull back <so 4.5 Cf. Sir 4:31; Dt 15:7-8; Ac 20:35 favor <any> when considering offenses. 'Do not hesitate

4.6 Cf. Tob 4:8-10 4.7 Cf. Prv 19:17 over the answer. *Do not be like those who extend <their> hands to receive but pull back <so as not> to give. 'If you have profited because of your hands, make some reparation (AUtpwotv) for your sins. Do not hesitate to give nor gripe as not> to return. 'If you have gained a ransom (redemptionem) for <your> sins, 'do not hesitate to give <it> nor mutter, knowing who is a good paymaster of while giving, for you can recognize (yvwon) who is a good

4.4 « Do not hesitate (od Supuyrjenc): Barn offers a slight variant form in o¥ pr} dupuxtions, while ApCon adds "do not hesitate in your prayer" (ov yivou Sipuxoc év Mpocevx fj sou), as does CO, "in your prayer do not hesitate" (v mpocevyfj cov pn Supuxrjons). The texts of ApCon and CO thus suggest a spiritual component not otherwise reflected in H or Barn. Over the answer (nétepov Eotan 7 ov): ApCon reads "if" (gi) for "whether" while Epit offers a more extended comment as further reflected in 4.6, "if you have profited with your hands" (ei Zoran Exe oe ad TOV XELp@v cov).

4.5 « <Their> hands (tac xeipac): H, CO, and Barn have the plural form here, while Doct and ApCon offer the singular "hand" (tv X€ipa). Pull back (ovondw):

ApCon reads "draw back" (ovotéAAw).

4.6 » Make some reparation (5coe1c Adtpwowv): CO adds the genitive plural form of "the" (t@v) to accompany the following "your sins" (&yapti@v cov). ApCon reads "give in order that you achieve reparation" (5éc, iva épyéon cic Avtpworv);

Epit offers the variation "give in order to allow reparation" (5d¢ gic AUtpwor).t

4.7 » Do not hesitate to give: ApCon adds "to a poor one" (tw x@), thus to distinguish those who may justifiably receive charity (cf. 1.6). The good paymaster:

Bryennios emends the feminine article 1) found in H with the masculine form 6.

This is accepted in the translation here. ApCon omits "good" (kaAédc). eee 4.3 Do not favor <any> when considering offenses:

Lit., "do not choose a person to convict over transgressions" (ob Arp mpdowmov éAgyEon eri

Tapantdpaciv). Knowing that you shall be judged (sciens quod tu iudicaberis): Doct returns to the theme of divine oversight as seen already in 3.10.

4.4 Hesitate (Supvyxéw): This term first appears in the Didache, though it is common in subsequent literature. Cf. Barn 19.5; 1 Clem 23.2; HermVis 22s

ApCon (7.11); CO (13); and Cyril of Alexandria, In divi Joannis Evangelium 6. The primary meaning of the term is "to doubt," thus leading to the present translation of not hesitating to provide an answer or, less woodenly, having no uncertainty in one's judgment. Over the answer: Lit., "whether it is or not" (nétepov ota F 08). Doct reads nec dubitabis uerum erit an non erit, suggesting a situation in which one decides whether someone's misfortune is valid.

4.5 Pull back: The verb used here by H means "to draw or squeeze together" (svordw), which may mean simply "to close" one's hand, but more likely intends "to draw back or withdraw," as indicated in ApCon.

4.6-7 This is not a separate command on personal redemption, but a comment on 4.5 and 4.8 to the extent that those who themselves have received (even if by their own efforts) must likewise give to others, The instruction in 4.7a almost seems to contradict that of 1.6.

Teaching of the Twelve Apostles 4.7-10

paymaster of wages. "Do not turn away the one in need, but share all things with your brother <or sister> and do not claim anything for yourself; for such wages. *Do not turn away from a needy one, but share 4.8 Cf. *Sir 4:5a Cf. "Ac 2:44-45; 4:32

4.10 Cf. *Sir 4:30a all things with your brother <or sister> and do not claim anything for yourself; for if we are (sumus) sharers in <the im>mortal, how much more ought we to be driven by this?

For the Lord wants for all to be given from his gifts. Do not withhold your hand from your sons, but from <their> youth teach them fear of the Lord.

Do not give orders when you are angry with your male and female slave, who trust in the Cf. Eph 6:9; Col 4:1

Cf. "Lk 1:17 if you (ote) are sharers in what is permanent (48avétw), how much more in transitory things (@vntoic)? Do not withhold your hand from your son or from your daughter, but teach the fear of God from <their> youth. "Do not give orders to your male or female slave—to those who hope in the same God <as you>—when you are same Lord <as you>. Let them an Sea sneseocesareonumnenerensee conssettaseNarcanes sccenesnaneeseotemttrne cose sh 4.8 + The one in need (tov évSedpevov): ApCon, CO, Epit, and Doct omit the definite article to read "a needy one" (évdedpevov). But share all things

(ovyKxoivwvrjoeis 5é m&vta): ApCon reads with the slight variant form Kolvwvrjoeis ig mé&vta; CO offers another, ko1vwvrjoeic év n&ow. For if you are sharers in what is permanent, how much more in transitory things: ApCon reads "for what all people commonly receive is furnished by God" (ko1vn yap

1 HETAAN IG Tapa Ged naow &vOpwrorg napecKevdoOn). In what is permanent (év &0avdtw): CO adds the definite article to read "in the immortal" (év tw &0avatw), while Geor reads "the spirit of immortality" (év tf d0avacta tf

TvevpatiKf}). The term &Gavatoc appears in classical literature (Homer, Hesiod, etc.) and the LXX, though not in the NT. Cf. Lucian of Samosata, Peregrinus 13.t

4.9 « Teach (5154€e1¢): The completion of thought demanded by logic, "teach them" (515d e1¢ abtovs), is offered by ApCon, Epit, and Doct (docebis eos). The fear of God: While H and ApCon agree on this reading, "of the Lord" (to6 xupiov) is preferred by Epit, Barn, Geor, and Doct (domini). From <their> youth: H, Epit,

Barn, and Doct all omit "their" (abt@v), though it is demanded by logic and thus inserted by ApCon.t 4.10 « To those who hope (toic . .

. AniZovotv): ApCon reads "to those who have trusted" (tots .

. memo1Odoiv). When you are angry (€v mixpig cov): Lit., "in your anger." Barn omits the term "your" (cov). ApCon offers "in bitterness of soul"

(év mxpia Wuxfc). So that they do not lose respect for God <who is over you> 4.8 Do not claim anything for yourself: Lit., "do not used by ApCon recalls a phrase known elsewhere assert things to be separate" (ox épetc i510 eivat).

So too Doct (nec dices tua esse). In what is permanent (év d0avatw): Lit., "in an immortal thing." Doct reads "mortal" (mortalibus), which is likely a nonsensical misreading of the original.

4.10 When you are angry (év muxpig cov): Lit., "in your anger." The phrase "in bitterness of soul" in Sir 4.6 ("for if some curse you in bitterness of soul, their Maker will hear their prayer"). Use of Sirach here is intriguing, since the Didachist is otherwise keen to employ the work. Explicit citation of Sirach by ApCon in this instance may be a proper rendering of the authentic intention of the Didachist (Wengst 1984, 74).

Teaching of the Twelve Apostles 4.10-13 respect (ob ur) pobnOrjoovtat) for God <who is over you> both.

For <God> does not come to summon according to status, but those whom the spirit has made ready. "And you slaves, be obedient to [your] masters in deference and respect as exemplary of God (a> tinw Qe00). Hate all hypocrisy and anything that does not please the Lord. "Do not abandon the Lord's instructions, but watch over what you have received, neither adding nor subtracting. fear <both the> Lord and you, for <the Lord> did not come to summon according to status, but <those> in whom he observed the spirit. "You slaves, be obedient to your masters with deference and respect 4.11 Cf. Eph 6:5-8; Col 3:22-25 4.13 Cf. Dt 4:2; 12:32

(LXX=13:1); Prv 30:6 as exemplary of God (formae dei). "Hate all hypocrisy and do not do whatever does not please God. "Therefore, my son, watch over what you have heard and do not add whatever may be contrary nor subtract both: While Barn agrees with H for this reading, ApCon renders the phrase differently as "for fear that they grumble about you and you experience God's anger"

(otevaovow Eni oi kai oto coi Spyt} napa Ge00). For <God> does not come to summon: ApCon omits the term "not" (ov), preferring a statement about human responsibility and divine retribution here that the reader might expect.

4.11 + And you slaves (wpeic 5é oi 506A01): H omits 6, which Bryennios emends and most scholars include. ApCon offers the minor variant reading kai bpeic oi 506Ao1. Be obedient (snotéynoeobe): ApCon prefers the aorist imperative brotdynte to the future passive of H here. To [your] masters: Bryennios emends the text of H, which reads "to our (1}y@v) masters," to the present reading of "to your" (buav), as supported by ApCon and Doct (vestris). Most scholars follow this emendation, though H may actually preserve the original reading.

4.12 » Does not please (ur dpeotov): H and Doct agree. Epit offers the verbal variant yn dpéoxet with essentially the same meaning, and ApCon reads "if it should not please" (écv fj dpeotdv). The Lord (t@ kupiw): ApCon and Epit read with H here, though they omit the definite article. Barn and Doct read "God"

(806; Doct=deo). At the close of the verse, ApCon (nourjoeic) follows Doct (non ee, This suggests a logical conclusion to the thought, though it is omitted by H and Epit.

4.13 + But... what you have received (5¢ & napéAaec): All texts agree here, except Barn omits the "but" (5é) and CO offers the slight variation &nep EAaBec, which likely reflects the editor's misreading of the exemplar. ApCon adds at the conclusion "from him" (nap' aitob) as a deduction from the logic of the instruction. Neither adding nor subtracting: H reads here prjte mpootiBeic prite

&patp@v, which CO renders "neither add nor diminish" (urite mpooPets rte bepaip@v). ApCon adds the phrases "to them .. . from them" (ar' adbt@v) to each verb respectively as logical completions of thought.t ee) bere 4.11 All second person references in plural (as with 1.3). As exemplary of God (a ténw O09): Lit.,

"in the place of God." Cf. IgnMag 6.1 (gic ténov Schéllgen 1991, 113.

4.12ff All second person references in singular (as with 1.4-4.10).

G06) in reference to the role of the bishop. Cf.

Teaching of the Twelve Apostles 4.14-5.2

"Disclose your wrongdoings in the community (éxxAnoiq) and do not approach your prayer with an evil conscience. This is the way of life. from it. "Do not approach prayer with an evil conscience.

This is the way of life.

4.14 Cf. Jas 5:16; 1jn 1:9

5.1 Cf. Mt 15:19

5 But the way of death is this:

5 But the way of death is opposite to that: first, it is evil and full of curses—adulteries, murders, false testimonies, fornications, evil desires, magical practices, injurious potions, thefts, empty superstifirst of all, it is evil and full of curses—murders, adulteries, lusts, depravities, thefts, idolatries, magical practices, potions, robberies, false testimonies, hypocrisies, deception, treachery, conceit, depravity, arrogance, greed, vulgarity, jealousy, haughtiness, loftiness, tions, robberies, hypocrisies, loathing, malice, impudence, covetousness, shameless talk, jealousy, haughtiness, pride, <and> boastfulness. loftiness, <and> vanity.

<It includes> persecutors of good <folk>, who hate truth, 2<It includes> audaciousness, persecuting good <folk>,

4.14 » Inthe community: This phrase appears in H only.t Wrongdoings (ta Tapantwpatd): H and Epit support this reading, while Barn reads simply "because of sins" (éni &paptiaic) and ApCon more elaborately "to the Lord God your sins" (kupiw t@ Oe oov td duaptryata). With an evil conscience (év ovveidrjoet

Tovnpa): ApCon offers "in your day of evil" (év fuépe movnpias cov), which presumably carries a similar meaning.

5.1 « But the way of death (1) 5 tod Oavétov 656c): ApCon reverses the elements "death" and "way" (1) 5é 656g to6 Oavatov). Is this: first of all, it is evil and full of curses: Doct reads similarly (est illi contraria, primum nequam et maledictis plena), as does Barn with "is crooked and full of curses" (gotiv

OKOAIG Kai Kath&pac pEOTY). ApCon offers "is seen in its evil practices" (éotiv év mpéEeorv movnpatc SewpovpEévn).t Lusts, depravities (EmOupion, nopveiat):

ApCon reads "depravities, perjuries, lusts, wrongdoings" (mopveia, émiopkia, émOvpion, mapé&vopor). Deception (SinAoKapdia): Barn supports H. ApCon reads in the plural form d:nAoKapdion, reflecting the construction of those elements that immediately surround the term. Loftiness (tipoc): Barn reads "loftiness of power" (iipoc 5uvapews), while ApCon offers the variant "being high minded"

(bnAogpoovvn). Boastfulness (&AaZoveta): H and Geor agree on this reading.

The term is followed in ApCon by "falsehood" (&pofia) and in Doct by "audaciousness" (non timentes). The term is absent in Barn, which reads instead "lack of fear of God" (&pofia Oe06).

5.2 « <It includes> persecutors . .

. reward of righteousness: ApCon offers a variant reading that better concludes the list of 5.1 with "persecution of good

<folk>, hate of truth, love of lies, ignorance of righteousness" (Siwypyds cya8dv,

5.1 Arrogance (ab0d5e1a): Lit., "self will." Used is found as well in Barn 20.1 and ApCon 7.18 as an often in classical Greek (Plato, Aristotle), the term _ illustration of traits that define the evil lifestyle.

Teaching of the Twelve Apostles 5.2-6.2 hating truth, loving a lie, not recognizing the reward of 6.1 Cf. Lv 15:13 love a lie, do not recognize the reward of righteousness, do not cling to the good nor evaluate truthfully, not keeping an eye out for good but 6.2 Cf. Sir 51:26-27; Mt 11:29-30 truth, not clinging to the good, not having unbiased judgment, not keeping an eye out for good but for evil, when gentleness is distant and pride is for evil, for whom modesty and patience are far distant, love useless things, chase after close, chasing after compensation, not showing mercy to the poor, not being distressed for the distressed, not recognizing the creator, murdering their children, procuring abortion, turning away from a good work, afflicting the oppressed, <and> avoiding intercession for the upright. Children, keep yourselves safe from all these things. compensation, do not show mercy to the poor, do not work for the victimized, do not recognize the one who made them, murder children, corrupt God's creation, turn away the one in need, victimize the oppressed, are intercessors for the wealthy, dishonest judges of the poor—altogether wicked.

Children, may you be kept safe from all these things.

6 See that no one diverts you from this way of teach6 And see that no one diverts you from this teaching; othing, since <that one> teaches you with no concern for God.

*For if you can bear the whole yoke of the Lord, you will be erwise you will be instructed outside the true discipline. "If you are mindful of this daily, you will be near the living satisfied. And if you cannot, do God; if you do not do this, you aAnPetag Ex8pa, pevdouc dyarn, &yvora Sixa10obvne). Do not cling to the good

(ob koAAWpEVor &ya0G): Doct reads similarly (non applicants se bonis), but ApCon offers the broader rationale of "for those who do such things do not cling to the good" (oi yap tobtwv nointal ob KoAAwpEVoI &yaO@). Not keeping an eye out (&ypunvobvtes ox): While H uses the participial form, ApCon prefers simply

"do not keep an eye out" (&ypurvodow ovx). The one in need .. . the oppressed:

H and Barn include the definite articles here, omitted by ApCon. Dishonest judges (voor kpitaf): Barn reads with H. ApCon offers the variant "disdainers"

(brepdnrat), 6.1 » From this way of teaching . . . no concern for God: ApCon reads simply

"from godliness" (did tig eboefetac). Doct reads slightly different with hac doctrina, et si minus extra disciplinam doceberis.t a eee 6.2 You will be satisfied (téAe10¢ Eon): As with 1.4.

Teaching of the Twelve Apostles 6.3-7.4

what you can. ?And regarding will be far from truth. Keep all these things in mind and your hope will not be groundless.

But by these holy struggles you will obtain a crown by the lord Jesus Christ, who reigns and 6.3 Cf. Ac 15:29

7.1 Cf. Mt 28:19 food, accept what you can; but certainly avoid what is offered 7.3 Cf. Mt 28:19 to idols, for it is in service to dead gods. rules with the Father and Holy Spirit for eternity. Amen.

9 And regarding baptism, baptize like this: having asserted all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in running water. "But if you do not have running _ water, baptize in some other <water>; and if you cannot <baptize>

— in cold water, <then baptize> in warm. *But if you do not have either, pour water on the head three times in the name of Father and Son and Holy Spirit. 'And before the baptism, let the one who baptizes and the one who is to be baptized fast beforehand, as well as _

6.3 « Food (Bpwoews): ApCon offers the plural form Bpwydtwv. But certainly avoid what is offered to idols, for it is in service to dead gods: ApCon reads slightly different with "shun idols, for they sacrifice to them in honor of demons" (t@v cidwAo8Utwv pevyete: Eri tryf] yap Sarpdvwv Bvovow tabta).t

7.1 « Baptism: H includes the genitive singular form of the definite article (tod), omitted by ApCon. Baptize like this: having asserted all these things, baptize:

Geor follows H here. ApCon reads with ecclesiastical instruction, concluding with Matt 28:19-20: "oh bishop or presbyter . . . baptize like this, as the Lord commanded us, saying, 'Go, teach . . '" (© énioxone hf mpeofutepe ... o8twWS

Bantisetc, wc 6 KUpioc dietdEato hiv Aéywv' NopevbEévtes paSntevoate ...). In running water: Omitted by ApCon.t 7.2-3 » These verses are replaced by similar materials in ApCon, though much more oriented toward specific ecclesiastical instruction. names rather than labels of divinity. It is perhaps unexpected to find this diversity of expression in such closely related verses, but cf. JusAp 1.61 and AposTrad 21 (McDonald 1980, 191 n. 222).

7.4 Let the one... fast beforehand (npovnotevodtw):

Found in Herodotus and Hippocrates, this term is not used in ecclesiastical Greek literature. The LXX, NT, and ApCon use the more common terms ynotevw and vnoteta. As well as others who are able

(kai ef tivec &AAo1 Sbvavta1): Presumably, this refers either to those who attend the baptism but are not being baptized themselves or who have assisted the baptismal candidate in the process.

7.1ff All second person references in plural (as with 1.3 and 4.11).

7.2 Running water: Lit., "living water" (Udatt (@vt1), that is, water that is moving and has not been sitting or stagnant, such as water ina cistern. In cold water: Presumably this is another indicator of the nature of living or running water as opposed to stagnant water, which has had time to be warmed by the sun.

7.3 Father and Son and Holy Spirit: Unlike 7.1, where this Trinitarian formula includes a definite article before each element (i.e., "the Father and the Son and the Holy Spirit"), the present phrase suggests that the formula is envisioned as a specific set of

Teaching of the Twelve Apostles 7.4-8.3 others who are able. So too, instruct the one who is to be baptized

8.1 Cf. Mt 6:16

8.2 Cf. *Mt 6:5 to fast one or two <days> in advance.

Cf. *Mt 6:9-13; Lk 11:2-4 8 And do not let your fasts be with the hypocrites, for they fast on the second and fifth <days> after the sabbath, but yourselves, you fast on the fourth <day> and day of preparation. *And do not pray like the hypocrites but, as the Lord instructed in his gospel, pray as follows:

Our Father who is in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven.

Give us this day our daily bread, and forgive us our debt as we forgive our debtors, and lead us not into temptation, but deliver us from evil, for yours are the power and the glory forever.

'Pray like this three times a day.

7.4 « Fast (tpovnotevodtw): ApCon reads with the variant form vnotevodtw (Wengst 1984, 76). The one who baptizes . . . in advance: This concluding comment is omitted in ApCon, though alternate instructions for the baptismal candidate are included in its place.

8.1 + With the hypocrites: H and ApCon read together here. Eth prefers "as"

(wc). You fast: H and Eth agree. ApCon offers "or you fast all five days or..." (fj

MEVTE VnotEvoate rpEepac H).T 8.2 + And do not pray like the hypocrites (un5é npooebyeode wc oi bnoxpitat):

H and Eth again agree, with ApCon reading "but when you pray, do not be like the hypocrites" (Stav 5 npooedynobe, pr} yiveoe conep UnoKpitat). The Lord instructed in his gospel (ExéAevoev 6 Kipioc év tO evayyeA{w abtod): Eth agrees with H here, but follows the reading of ApCon, "the Lord commanded us in the gospel" (6 xbpioc rpiv év tH ebayyeAtw dietétato), when it omits "his" («btod).

In heaven (év t@ obpav@): H reads the singular. ApCon offers the plural "in the heavens" (Ev toi¢ obpavoic) in agreement with the manuscript tradition of Matt 6:9. On earth (Eni yfjc): ApCon adds "the" (émi tfc yfc), which H omits. Our debt (thy deetAry Hv): H again reads the singular. ApCon offers the plural

"our debts" (ta dpetArjpata Ov) in agreement with Matt 6:12. For yours are the power (St1 o06 gotiv 1 Sbvayic): ApCon expands the closing formula with "for yours are the kingdom and the power . . ." (St1 co gotiv 1 BactAcia Kai 1

5uvayic). Forever: ApCon concludes the prayer with an "amen" (curv). a ne 8.1 Be with the hypocrites: It is difficult to know terms, this means Monday and Thursday versus whether this is a prohibition against fasting

Wednesday and Friday.

"with" the hypocrites or, instead, fasting "in the 8.2 Our Father who is in heaven: This rendering of same manner as" the hypocrites. In either case, the Lord's prayer follows the traditional wording the Didachist reflects a certain rigidity here that is of Matthew, since the form is essentially the same. not otherwise typical of the text (McDonald 1980,

From evil: Or perhaps better, "from the evil one"

93; Draper 1992, 362-77). Second and fifth... fourth (&nd tod novnpod).

<day> and day of preparation: In contemporary

Teaching of the Twelve Apostles 9.1-4

9 And regarding the eucharist, give thanks like this: "First, re9.4cf.*Ez5:2 garding the cup:

CfMls 11:12

We thank you, our Father, for the holy vine your child (ma15éc) David, whom you made known to us through your child (mo156¢) Jesus— yours is the glory forever.

*And regarding the broken bread (kAdopatoc):

We thank you, our Father, for life and knowledge (yvwoews), which you made known to us through your child (ma156c) Jesus— yours is the glory forever.

'Just as this broken bread (xAd&opa) was scattered over the hills and, coming together, became one, may your community (€xxAnota) likewise come together from the ends of the earth into your kingdom— for yours are the power and the glory through Jesus Christ forever.

9.1 « And regarding: While H reads "and" (5€), ApCon offers the minor variant pév. Give thanks like this (obtwc ebyxapiotrjoate): ApCon reads "thus saying"

(obtwe A€yovtes).

9.2 « First, regarding the cup: Omitted by ApCon. We thank you (ebxapiotobpév oot): ApCon omits the term "you" (co1) here. For the holy vine your child David ..

. your child Jesus—yours . . . (bnép tfc ayia &punéAov Aavid tod na1d6¢ cou... oi ...): ApCon omits this phrase, and offers a much longer confessional statement framed by the words found in Did 9.3: "for that life you made known to us by Jesus your Son... for through him and . .." (bnép tfc Gufs fi Eyvwproac

Npiv 51a Inood tob maiddc cov ..

. 51' abtob ydp oo1 Kai).t Forever: ApCon again concludes the prayer with an "amen" (aprjv).

9.3 » And regarding the broken bread: The term for "broken bread" (KAdopatoc) found in H is unusual for the tradition. The more common word "bread" (&ptos) may have originally stood here in the Vorlage (Wengst 1984, 78; Peterson 1959,

146-82). ApCon omits the phrase altogether. And knowledge: Omitted by ApCon.

Yours is the glory forever: Omitted by ApCon.

9.4 » Broken bread: Omitted by ApCon. Over the hills: Omitted by ApCon. Became one (éyéveto év): ApCon reads "became one loaf" (éyéveto eis &ptos). May your community likewise come together (ottw¢ ovvaxOrtw cov 1 ExkAnota):

ApCon offers "may the church likewise come together" (ottw¢ ovvayayé cov trv 9.2 Child... child:

This term may be translated immediately obvious, but may suggest "as the either as "servant" or "child," but may here reseed was sown and then was gathered to make the flect a conscious play in concept on the part of bread." Scholarly debate ranges widely here. the author.

9.4 Was scattered over the hills and, coming together, became one: The meaning of this phrase is not

Teaching of the Twelve Apostles 9.5-10.3

'And no one shall eat or drink from your eucharist except those who are baptized in the Lord's name, for the Lord has also spoken about this: "Do not give what is holy to dogs."

9.5 Cf. Mt 7:6a 10.2 Cf. Jn 17:11

Cf. "Lk 1:49; Mt 6:9; Lk 11:2

10.3 Cf. Wis 1:14; Sir 18:1; 3Mc 2:9; Rv 4:11

1 0 And after being filled, [Coptic (Brit.Lib.Or.Mus. 9271)] give thanks as follows:

We thank you, holy Father, for your holy name that you caused to inhabit [our] hearts, and for the knowledge (yvwoews) and faith and immortality that you made known to us through your child (ma15é6c¢) Jesus— yours is the glory forever.

>You yourself, all-powerful Master, created all things for your name's sake, and éxxAnotav), reflecting an ecclesiastical consciousness that is more institutional in scope. For yours are the power and the glory through Jesus Christ forever:

Omitted by ApCon.t 9.5 + Shall eat or drink . . . holy to dogs: ApCon reads differently with "eat of these things who are uninitiated, but only those who are baptized into the Lord's death" (Cobiétw & adtav tOv dpvritwv, dAAK udvor oi PeBartiopévor cic tov Tob

Kuptou Odvatov).t 10.1 + Being filled (to éumAno@fjvan): ApCon reads "the communion" (rv petéAntpwv), perhaps to symbolize the liturgical significance of the meal in the sense of an ecclesiastical Eucharist rather than merely as a deipnon event.

10.2 + We thank (edxapiotobpév) you: H and ApCon agree on the plural form of the verb against Geor's singular reading of "I thank you" (ebxapiota). Holy Father: ApCon offers "God and Father of Jesus our Savior" (6 Qc Kal natt\p Inood

Tob owtfpoc Hy@v). To inhabit [our] hearts (év tag kapd{a1c hav): ApCon offers "in us" (év rpiv). The possessive "our" is an emendation by Bryennios, since H reads "your" (bp@v), which is a likely error in the manuscript (Wengst

1984, 80). Hearts: Geor continues the next stanza with a repetition of the phrase

"I thank you." Faith: ApCon adds after this "and love" (xai é&yérns). You made known to us (éyvwpicac tpiv): Geor omits "to us" (piv), while ApCon offers

"you gave to us" (Z5wxac Htv). Yours is the glory forever: Omitted by ApCon.

10.3 « All-powerful Master: ApCon adds "God of the universe" (6 OEd¢ TOV dAwv). All things for your name's sake . . . so that they might thank you: While

Copt reads similarly, ApCon offers "the world and the things in it by him, and planted law within us, and before that prepared things for human convenience" (tov kdopov Kal ta Ev abt@ 81 adtod, Kal Vopov Katepitevoas év taic puxaic Hudv Kal ta mpdc petéAnwpw npoevtpémoac &vOpwro1c). To humanity

(&vOpuimorc): H and ApCon agree on this word. Copt offers the extended phrase "children of humanity" (ayupi nnpami) to indicate the same idea. So that they might thank you: Both ApCon and Copt omit this phrase. But you favored us:

Copt adds the phrase "you gave us" (gax+ nen). ApCon omits the text of H from

Teaching of the Twelve Apostles 10.3-5 OY, gave food and drink to hu- *,.. and gave them to the chil10.5 Cf. *Mt 6:13 manity to enjoy so that they | dren of humanity for enjoy- . ee atl: ia might thank you. ment.

2:10 rag But you favored us with But <as for> us, you favored spiritual food and drink, and us, you gave us spiritual eternal life through your food and drink, and eternal child (11a18éc cov). life through Jesus your son 'In particular, we thank (nmexapup)). you that you yourself are "We thank you for all mighty—yours is the glory things because you are forever. mighty—yours is the glory forever. Amen.

'Remember your com- 'Remember your community (€xxAnoia), Lord, to munity (exAucia), Lord, to shield it from all evil and to rescue it from all evil, and perfect it in your love, and, you make it perfect by your being made holy, bring it tolove, that you bring it together from the four winds gether from the four winds into your kingdom, which into your kingdom, which you made ready for it—for yours are the power and the glory forever. you made ready for it—for yours are the power and the glory forever. Amen. this phrase through the end of 10.4. Through your child (514 to6 ma156¢ cov): H and ApCon agree with this reading. Copt reads "through Jesus your son" (ena

2ITN THC Texa@Hpt), as does Geor (514 Inood tod na1dd¢ cov).

10.4 « In particular (mpd md&vtwv): Lit., "above all things." Copt renders this phrase as "for all things" (erse gas nisi). You yourself (ei ov): Copt and Geor omit the nominative pronoun ov, which is used to intensify the subject. Are mighty: Geor adds "and good" (kai cya@6c). Yours is the glory forever: Copt adds a concluding "amen" (gaunn).

10.5 « Lord: H and Copt agree on this reading, though it is omitted by ApCon.

Your community .. . to shield it (tfj¢ éxxAnotac cov, tod pvoac8a1 adtiyv): H and Copt read similarly here. ApCon diverges, reading "your holy church, which you bought through the precious blood of your Christ, and shield it" (tfc a&ytac cov éxxAnotac tabi, Hv TEepienoitjow TO tipi aipati tod Xpiotod oov, Kal pooar avtt}v). In your love: H and Copt read similarly, while ApCon adds "and your truth" (kat tf] éAn@eia cou). Perfect (teAe1@oa1): H and Copt read similarly, while

ApCon omits the term. Bring it together from the four winds (obvatov abtiyv and tecokpwv &véuwv): H and Copt again agree; ApCon reads "gather us all together"

(ouvayaye né&vtac rac). Being made holy (trv dyiac8eioav): H and Geor agree on this reading. Both Copt and ApCon omit the phrase. Made ready for it (avtj)):

H, Copt, and ApCon all favor the feminine singular dative form of the pronoun "it" as a reference to "kingdom." Geor uses the masculine singular dative att, which is surely a mistake, since there is no obvious antecedent for this form. For yours are the power and the glory forever: Omitted by ApCon. Copt again adds a concluding "amen."

Teaching of the Twelve Apostles 10.6-11.1

'Let grace come and this world come to an end!

Let the Lord come and 10.6 Cf. *Mt 21:9, 15 Cf. °1Cor 16:22 this world come to an end!

Amen.

Hosanna to the house of David!

The one who is holy, let them come; the one who is not holy, let them repent!

The Lord has come! Amen.

11.1-2 Cf. Mt 5:17, 19-20 Hosanna to the God of David!

If anyone is holy, let them come; if anyone is not, let them repent!

The Lord come (uapava0d)!

Amen.

"But allow the prophets to give thanks as they wish.

"But allow the prophets to give thanks as they wish. But concerning the saying for the ointment, give thanks as you say:

We thank you, Father, for the ointment that you showed us through Jesus your son (texapupt)—yours is the glory forever. Amen.

1 l As a result, if someone who comes should teach you l 1 As a result, that one who comes and teaches you these things that we have said, acall that has been asserted here,

10.6 + Let grace come and this world come to an end: Omitted by ApCon. Grace (x&ptc): Copt reads "the Lord" (xc). Come to an end: Copt again adds a concluding "amen." God (8¢@): ApCon reads "son" (vig); Copt offers "house" (ni). Is holy, let them come (yidc éotw, épxéxOw): ApCon offers the slight variant &yiéc,

MpooepxéoOw. If anyone is not: ApCon adds the adversative "but" (5¢) to form the phrase "but if anyone is not." Let them repent! The Lord come! Amen: H and Copt basically agree. ApCon offers "let them be <such> by repenting" (yrvéoOw 51a

Hetavotac).

10.7 + But allow the prophets to give thanks as they wish: Copt reads similarly to H. ApCon has instead "but also permit your prophets to give thanks" (émitpénete

5é Kal toic npeoButépoic HuGv edyapocteiv). As they wish (80a 8Aovonv): Copt offers a similar construction with Neu eTeeney, while Geor reads "to God as they wish" (8€@ doa O¢Aovotv).t 11.1 + Asaresult ... accept them: H and Copt roughly agree here. ApCon offers "if someone who comes should give thanks like this, receive them as a disciple of Christ" (5¢ av EAOdv ob tw EvXapLoTf}, MpoodéEaobe adtdv we Xprotod pya8ntriv). Teach you all (n&vta): Copt omits "all." Accept them: Copt adds

"among yourselves" (ajanq epaten). a th tht 11.1ff All second person references in plural.

Teaching of the Twelve Apostles 11.1-5

accept them. 'But if the one who teaches should change <so cept them among yourselves.

11.2 Cf. 2Jn 10 *But if the one who teaches should change and teach you another <teaching>, destroying the first, do not listen to them.

But if that one should provide righteousness and knowledge of the Lord, accept them among yourselves as the Lord.

'But regarding the apostles and prophets, proceed according to the word (ncex:) of the gospel as> to teach another teaching that is destructive, do not listen to them. Then again, to the degree that it provides righ- ~ teousness and knowledge of the Lord, accept them as Lord.

*But regarding the apostles and prophets, proceed like this in agreement with the decree (5dyua) of the gospel: 'And every apostle who comes to you, accept them as Lord. *And they should not stay <except> as follows: 'Every apostle who comes to you, 'let them stay a day. But if there is a need, 11.2 + But if the one who teaches . . . do not listen to them: H and Copt roughly agree here, with ApCon reading alternatively, "but if someone preaches another teaching apart from what Christ gave to you through us, do not let this one give thanks" (éév 5€ dAAnV didaxrv Knpvooy nap' Hv bpiv napédSwxKev 6 Xprotdc

51 HEV, TH to1ovtw pr] ovyxwpeite edxapiotetv).t That is destructive (eic td KataAdoat): Copt offers "destroying the first" (eyamd eBar Nuigoyet) in reference to the original words of teaching. Geor adds "of the things said before" (tx

Tpoeipnpeva). Do not listen to them: Lit., "to him" (adto6). ApCon reads "this one" (t@ to1obtw). Then again .

. accept them as Lord: Omitted by ApCon. Accept them: Copt adds the phrase "among yourselves" (edaTen).

11.3 « Decree (56ypa): Both H and Eth agree. Copt uses the less ecclesiastical term "word" (mcex1). ApCon omits the entire verse.

11.4 « And (5€) every apostle: Eth omits the conjunction. Receive as Lord: Both ApCon and Eth omit this phrase.

11.5 ¢ And they should not stay <except> (ob pevel 5¢ ei pr): Emended from Eth.

Copt reads "let them stay" (uapeqoa). One day: Eth adds "or another" (7 trv &AAnv). But if: Both H and Copt support the adversative reading "but" (5€). Eth uncertain here whether "gospel" (ebayyéAtov) indicates some sort of "gospel tradition" (cf.

Koster 1957, 159-241) or, instead, a specific written gospel that was known to the author (cf.

Massaux 1950, 604-46; Wengst 1984, 24-32). If the latter, then this is our earliest such reference in literature.

11.2 To the degree that it provides righteousness and knowledge of the Lord: The meaning of the articular infinitive (cic td mpooOetvan) is unclear. Translators typically read this to indicate some distinction between the destructive teaching (or teacher) mentioned in the previous instruction of 11.2 and that which (or who), in contrast, offers righteousness and knowledge. On the other hand, this may suggest instead that, even if the teaching itself is destructive and should be avoided, at least "for the sake of righteousness and knowledge of the Lord" the teacher should be received "as Lord" according to the customs of ancient hospitality.

11.5 And they should not stay <except> one day. The word "except" is a logical completion of the intended idea and, based on Eth, is included in the translation here. Copt provides the instruction in a positive tone, which may reflect the intention of the author and explain the confusion behind the alternative renderings of the manuscript traditions.

11.3 In agreement with the decree of the gospel: It is

Teaching of the Twelve Apostles 11.5-8 let them stay two days. But if they stay three days, they are a false prophet. 'And when the apostle goes away, they are to take nothing except a fragment (Aart) until they rest.

But if they should take money (gaunt), they are a false prophone day; but if there is a need, then another <day>. But if they stay three <days>, they are a 11.7 Cf. Mt 12:31

11.8 Cf. Mt 7:15-23 false prophet. 'And when the apostle goes, they are to accept nothing except food (&ptov) until they can find a place to stay; but if they should ask for money (dpyUptov), they are a false prophet. 'And neither test nor judge any prophet who speaks in a spirit. For every et. 7Any prophet who speaks in a spirit, neither test nor judge them. For every sin will be forgiven you, but this sin will not be forgiven you. *Not everyone who speaks in a spirit sin will be forgiven, but this sin will not be forgiven. "But not everyone who speaks in a is prophetic (gen npopuTuc), but if the ways of the Lord are with them. Thus, by these ways you shall know the prophet spirit is a prophet, but <only> if they have the Lord's traits.

So it is by such traits that the prefers "and" (af). Then another (kai tv &AAnv): Having provided this phrase previously, Eth reads here "and a third" (kai thy tp{tnv). Copt reads "two days"

(Neaoy 8). But if they stay three (tpeic 52 édv peivy): Copt adds "days" (Neaoy) as the logical completion of the idea, included in the translation here. Eth reads

"but if they stay more" (nepioodtepov 52 xv petvy).

11.6 « Ask for money: H uses the term "ask" (ait{j), while Copt has "take"

(aqapanxi).t 11.7 + And neither test: Both H and Eth use "here" (kat) at this juncture, which Copt omits. Neither test . . . speaks in a spirit: H and Copt roughly agree on this reading. Eth offers "each prophet who speaks in a spirit shall be tested and judged so that there may be no sin" (mac npogrits AaA@v év Tevevpati

TEipaoOritw Kai StaxprOrjtw, tva pr) cpaptia tr f]). Nor judge: Copt adds "them"

(ersuty; lit., "concerning him"). Ina spirit: H, Copt, and Eth agree on this reading. Geor reads "in a holy spirit" (v nvebpott dyfw). For every sin . .

. will not be forgiven: Omitted by Eth. For every sin will be forgiven: Copt adds "you" (uty).

Will not be forgiven: Copt again adds "you."t 11.8 + But not everyone (ob nic 52): Copt omits the adversative "but" (5é), while

Eth reads "and everyone" (kai mac). In a spirit: H, Copt, and Eth agree. Geor again reads "in a holy spirit" (@v rvedpati dy{w). But <only> if (4AX' écv): Eth omits

"but" (4AA&). The Lord's traits (cobs tpdmovc kupiou): Copt reads similarly. Eth offers "the traits of God" (tods tpérouc to6 GE08).t So it is by such traits: Copt reads similarly to H. Eth begins with "a true prophet is" (nporitns aAnOwvdc éotiv). The false prophet can be distinguished from the prophet: The wording of Copt is not as complex, and some scholars think this represents the original

(Wengst 1984, 84). Geor adds "true" (4An@tvé¢) to "the prophet" in order to provide the obvious parallel with "false prophet." Eth reads "each (rac) false prophet or <true> prophet can be distinguished."

4] Teaching of the Twelve Apostles 11.8-12 false prophet can be distinwho is true. °Each prophet who guished from the prophet. °And | arranges for food yet does not each prophet who arranges for | eat it is a false prophet in this food in a spirit must not eat regard. !°And every prophet it. Otherwise, they are a false who teaches in truth yet does prophet. And each prophet » not do it is a false prophet. who teaches the truth, if they "Every prophet, having truly do not do what they teach, been confirmed, who teaches is a false prophet. "But any and expresses a worldly tradiprophet, having been contion in the assembly—let them firmed as true, who enacts a not be judged by you, but judgworldly mystery on behalf of ment of them is with God. Thus the assembly (€xxAnotac)— the prophets did also in <their> even if not teaching <others> time. And anyone who says in to act the same—let them a spirit, "Give me some money not be judged by you, for it is (gengaut)" or something else, God's decision. Even the early do not listen to them. But if prophets acted in the same they should say it to you for way. And anyone who says others in need, let none of you in the spirit, "Give me money judge them.

(&pybpia)" or something else, 11.9 - Ina spirit: H and Eth agree on this reading, which Copt omits.t Must not eat it (ei 5¢ priye): H and Eth agree, while Copt offers "yet does not eat it"

(engoy@u eBar NeHTC).

11.10 » And each (mac 58): Copt reads "and every" (n¢ aya). The truth: H and Copt read similarly. Eth omits the phrase. If they do not do what they teach (ei &

515coxet od norel): Copt offers the slightly different "yet does not do it" (enqupr vac), while Eth offers "and does not act in truth" (kai ob no1@v &AnOdc).

11.11 « And any prophet: Eth follows H here. Copt omits "and" (6é). Having been confirmed as true (Se5ox1pacpévos dAnOvdc): Eth again follows H. Copt reads "having truly been confirmed" (egayep egayepaoximazein mag). Who enacts a worldly mystery . . . to act the same: Copt reads "who teaches and expresses a worldly tradition in the assembly" (cqtcB@ aym eyepMETPH NNOYTIAPAAWCIC

HK@MCMEIKMN 2N Tek' KAHCIa). Eth has "who acts unlawfully in the church like improper people" (noidv év exkAnoig cvOpanwv Kal Kody &véyudc).t For it is

God's decision (uet& B00 yap éxe1 TH Kpioww): Copt offers the adversative "but"

(ada) in the place of the "for" (y&p) found in H and Eth. Even the early prophets:

H offers the reading ydp . . . kai (translated here as "even"), while Copt omits

"for" (yap) and Eth omits "and" (kat).

Ne is not further defined. The Coptic text is defective here, but seems to offer the alternative "a worldly tradition in the assembly" (nnoynapaaaecic

NK@CMEIKDN gN TEKKAHCIA). For it is God's decision:

Lit., "for with God is the judgment" (ueta e006 yap &xet trv Kptowv).

11.11 A worldly mystery on behalf of the assembly:

This is a difficult phrase (cig pvotripiov KoopiKov éxxAnotac) to construe, since the author suggests that an approved prophet can somehow be found to be acting in a manner contrary to what might be expected in the assembly yet not teaching others to imitate the same. The nature of that activity

Teaching of the Twelve Apostles 11.12-12.2 do not listen to them. But if they should ask from you on 12.1 Cf. Ps 118:26

(LXX=117:26); Mt 21:9; Rm 12:13

: behalf of others who are in need, let no one judge them.

1 2 And anyone who comes in the name of the Lord shall be welcomed. But inspecting them next, you will know, for you [will] have understanding <of the> true and false. "If the one who comes is a traveler (apd81d¢), assist them as you 1 2 And everyone who comes to you in the name of the Lord, you shall receive them. But examine them and discern them,

<for> you yourselves know the true and false. *And if someone comes to you from the road, assist them. are able. But they shall not remain with you for more than two or three days if necessary.

11.12 ¢ They should ask (inp 506van): H and Eth agree on this reading. Copt reads "they should say it to you" (Aq@anxaac NuTN). This phrase follows the next ("of others who are in need") in the structure of the text. Of others who are in need (nepi &AAwv botepobvtwv): Copt reads more simply "for others in need"

(cree gaint eyxape), while Eth offers only "of another" (epi &AAov). No one (undetc): H and Eth agree, while Copt offers a negative causal imperative form translated here as "none of you" (tinepre).

12.1 + Who comes (6 épxdpevoc): While this is the reading in H, the additional phrase "to you" (mpc byac) is preferred by ApCon, Copt, Eth, and Geor. In the name of the Lord (¢v évéyat kupiou): H and Copt agree on this wording, while it is omitted by ApCon. Eth concludes with "of us" (tjy@v). Shall be welcomed ,

. . you will know: H and Eth agree. ApCon reverses the initial elements to "shall be inspected and then welcomed" (Soxipaobetc, obtwc Sexéo0w). Copt offers "you shall receive them. But examine them and discern them" (manoy epatn

NTATN AG AMKEIMAZEIN aq). For you [will] have understanding: H, ApCon, and Eth agree on "for" (yép), while Copt omits it.t You [will] have (ete): Bryennios emends the Greek of H here from &etat, which he considers to be an iotacism.

Eth uses the present tense "you have" (Eyete). Copt reads "you yourselves know"

(oYNTHTN MEY 2WTN Noyemel); ApCon combines the verbs to read "you have and are able to know" (Exete kat Sivacde yv@van).

12.2 « If (ci pév): This is the form offered by H, while an adversative conjunction is used by Copt (ae) and Eth (ei 5€). The one who comes: The phrase "to you" is added by Copt (qapatn) and Geor (npdc bac), while Eth drops the clause altogether. Three days if necessary. And if they want (gpac éécv F &vecyxn. ef 58

0€Ae1): Eth reads "three days; but if necessary and they want" (ygpac' édv 58 fi

&veryKn Kal O€An). i en Re 12.1 <Of the> true and false: Lit., "<of the> right and left" (SeiEidv Kol &piotepcv).

12.2 Traveler (napd510c): Used by Hyperides in the fourth century sce to mean "on the street," ultimately coming to mean "common" or "typical." The classical term for "traveler" is trapoditns.

The LXX uses mépod0oc similarly, and in 1 Cor 16:7 the term is employed to mean "in passing" (Schaff

1885, 103).

Teaching of the Twelve Apostles 12.3-13.3

sAnd if they want to settle 12.4 Cf. 2Th 3:7-12 13.1 Cf. Mt 10:10; among you <and> are a worker "rere se (texvitns), let them work 9:13-14; 1 Tm 5:18 and eat. 'But if they are not a i worker, decide through your © own insight how they shall live among you as an active Christian. *And if they do not want to cooperate like this, they are a Christ peddler. Watch out for these types!

1 3 And any true prophet who wants to stay with you is worthy of their share. 7A true prophet, like a worker, is likewise worthy of their share. °So taking all the first yield of the wine press and threshing floor, and of the cattle and sheep, give <them> to the prophets, for 12.3 « And eat: Eth reads "and if they do not work, let them not eat" (ei 5¢ obx

Epyacet, un] payétw).

12.4 « Are not a worker: Eth adds "and do not work"

(kai od« épydZe1). As an active Christian (@rjceto1 Xprotiavéc): Eth reads "shall remain" (yevei).

12.5 » Watch out: Eth begins the phrase with "and" (kat).

13.1 « And any (nae 5): ApCon omits "and" (5€), while Eth offers "therefore"

(obv) in its place. True prophet who wants to stay with you (mpogrjtns a&AnBivdc

GéAwV KaOFo0a1 mpdc buds): Eth agrees with H. ApCon reads "true prophet or teacher who comes to you" (npogrts dAnOivdc f] SiSdoKados Epxdpevos 1pdc dpac). Of their share (tfc tpogfic abto6): ApCon reads "of a share as a worker of the righteous word"

(tfic tpogfic ws Epyatns Adyou Suxcrodbvns).

13.2 « Atrue prophet . . . of their share: This verse is rnissing altogether in both

Eth and ApCon, though ApCon preserves its structure partially in the previous verse. The manuscripts for ApCon are not in agreement here.

13.3 « So (obv): H and Eth agree on this reading, though it is missing in ApCon.

Taking (Aafav): This term is missing in both ApCon and Eth. It appears after the phrase "of the cattle and sheep," and thus is out of sequence here with respect to 12.4 As an active Christian: Lit., "not idle . .

. Christhe name of Christ. tian" (ur &pyds . .

. Xprotiavdc).

13.3 Give <them>: The word "them" is inserted ad 12.5 Christ peddler: This term first appears here sensum for the purpose of translation in order not within Christian literature (cf. its appearance to repeat "first yield" (&napxr), which appeared again with fourth-century authors Athanasius, earlier in the verse. Both H and Eth agree that the Basil, Gregory Nazianzus, and Chrysostom), term is repeated. ApCon and Geor omit it, as does presumably with the meaning of someone who the translation here. makes a living by means of their association with

Teaching of the Twelve Apostles 13.3-14.1 they are your high priests. 'And when you have no prophet, give

<them> to the poor. When you make bread, take the first <batch and> give according to the instruction (évtoAnv). 'When you likewise open a container of wine or oil, take the first <measure and> give <it> to the prophets. 7And money and clothing and any possessions, take the best as seems right to you <and> give according to the instruction (évtoAnv).

13.5 Cf. Nm 15:20-21 1 4 When you come together on the Lord's day <and> after having acknowledged your offenses so that [your] sacrifice may be the wording of the manuscript. And threshing floor: Both H and Eth support the presence of "and" (kat), while it is omitted by ApCon. First yield (tv anapyryv):

H, ApCon, and Eth agree on this reading, omitted by Geor. To the prophets (toi mpogritaic): While H and Eth agree on this reading, ApCon prefers "to the priests" (toi igpeboiv). Geor offers "to the speakers of God" or "to the theologians" (toic @eoAdyoic). For they are your high priests: ApCon omits this clause.t

13.4 + And when you have no prophet, give <them> to the poor. Eth generally follows H here. ApCon reads "give a tenth of all to the orphan and the widow, the poor and the stranger" (na@oav Sexatnv SHoerg tO dppave xai tH xripa, TO TTWXH kai TH MpoonAvtw). To the poor: H reads with the plural toic ntwxoic, while ApCon and Eth offer the singular t@ ntwx@.

13.5 + when you make bread . .

. according to the instruction: ApCon and Geor omit this verse. when you make bread: Eth begins with "and" (ai). Take the first:

Eth omits the participle "taking" (AaBwv), translated here as "take."

13.6 » When you likewise open a container: H and Eth begin literally with "likewise, a container . . ." (@oabtw> Kepduiov), while ApCon reads, "all the yield of hot bread, of a container" (n&oav énapytv dptwv Sepydv, Kepapiou). Wine or oil: Eth adds "and honey" (kai péA1t0¢), while ApCon reads further with "or honey, or nuts, grapes or other things" (Fj péAitoc f axpodpbwv, OtapvArs FH TOV

&AAwv). Take: ApCon omits the participle "taking" (AaBwv), translated here as "take." Eth reads with H. Give (5dc): H and Eth offer the aorist here. ApCon prefers the future 5woe1¢. To the prophets (toig npogrjtanc): ApCon prefers "to the priests" (toic iepedowv) as with 13.3, while Eth reads "to the poor" (tots mtwxoic) as with 13.4.

13.7 + Take the best ..

. according to the instruction: Eth adds "of the Lord" (tob ane ApCon reads "to the orphan and the widow" (t@ dp~av@ kai th xrpa) as with 13.4.

14.1 +» When you come together . . . and give thanks: ApCon reads similarly, with minor variations.t On the Lord's day (kata kupiaxiyv .. . Kupiou): ApCon reads "on the . .. day of the Lord, the Lord's day" (trv ... tod Kupiou Hugpav,

THY KuptaKriy). Geor offers simply "on the day" (xa0' typépav). [Your] sacrifice (1

8vota budv): This emendation by Bryennios is supported by ApCon and Geor. H a Sa ee er ate BE EF 13.5 Make bread: The term oitia, translated here

(kuptaKryy ...

. Kupiou). This is a difficult phrase as "bread," literally means "a batch of bread." that finds an abbreviated parallel ("Lord's day"

Classical literature, LXX, the NT, and later patris- [kvpiaxr]) in Rev 1:10 and IgnMag 9.1. The refertic authors all use oitiov and oitos ("grain"), as ence is presumably to that day of the week when well as dptoc ("bread").

14.1 On the Lord's day: L Christians worshipped (i.e., Sunday) rather than it., "Lord's day of the Lord"

—_ to an annual event. Cf. 1 Cor 11:20. Having acknowl-

Teaching of the Twelve Apostles 14.1-15.2

14.2 Cf. Mt 5:23-24 pure, break bread and give thanks. *But nobody who has a dispute

14.3 Cf. Mal 1:11, 14 with their friend should meet with you until they have made peace, so that [your] sacrifice not become impure. *For this is that about which the Lord said, "In every place and time offer me a pure sacrifice, because I am a great king, says the Lord, and my name is marvelous among the nations."

1 5 So appoint bishops and deacons for yourselves who are worthy of the Lord, humble and modest and true men who have been ' inspected, for they serve you as those <who implement> the ministry of the prophets and teachers. *Do not disrespect them, for they represent your integrity <in the same way as do> the prophets and reads "our" (r@v). With respect to the structure of the text, this phrase comes at the end of the verse after "pure." Pure (xa®apa): ApCon reads "faultless"

(apeprtos).

14.2 ¢ But nobody who has . .. your sacrifice not become impure: ApCon omits the entire verse. [Your] sacrifice (1 8vota bu@v): This emendation by Bryennios is again supported by ApCon and Geor. H reads "our" (rpav).

14.3 « For this is that about which the Lord said: ApCon reads "to God, who said concerning his universal church" (8, t@ eindvti epi tig oiKoUEVIKi|s aUTOD éxkAnotac). Offer me a pure sacrifice: ApCon prefers "incense and pure sacrifice shall be offered to me" (uo1 mpooevexOrjoetan Svptapa Kal Bvoia KaBapd). Because I am a great king: ApCon inserts the pronoun "I" (éyw) to make the reading subject specific: "because I myself am a great king." Says the Lord: ApCon adds

"all-powerful Master" (navtoxpdtwp), a term that appears in the Didache only at 10.3, where it is further emended by ApCon with "God of the universe" (6 Bec

TOV GAWV).

15.1 « So appoint . .

. worthy of the Lord: ApCon reads with slight (though significant) alteration here, "but appoint bishops worthy of the Lord, and presbyters and deacons" (npoxeipionoGe dé Emroxdmouc a&fouc tod Kupiov Kai mpeoputépous Kai Siaxdvouc).t Humble and modest . .

. have been inspected:

ApCon offers a more expanded description with "pious, righteous, meek, lovers of truth, free from love of money, who have been inspected, holy . . ." (ebAafeic, dioafouc, mpacic, dpirapyvpous, prraArPerc, Sedoxipaopévous, dofous .

. .). For they serve . .. the prophets and teachers: ApCon omits this clause.

15.2 « Do not disrespect them . .

. prophets and teachers: ApCon does not contain these words, but reads "and you yourselves honor these as fathers, lords, term means either "a state of mutual attack"

(Herodotus), "ambiguity" (Aristotle), or "doubtfulness" (Plutarch). It is not used in ApCon (Schaff

1885, 100).

15.1 Bishops and deacons: Lit., "overseers and servants" (émiox6rouc Kat SiaKdvous). edged (xpooeEopoAoynospevor): Lit., "to confess."

This term (npoceEopoAoyéw) is the only true hapax legomenon in the Didache. Similar terms such as TpocopoAoyéw and dpoAoyéw appear in other literature. Many editors prefer the emended form mpoetopoAoyéw (cf. Hilgenfeld 1884; Harnack

1884; Holmes 2007). Break bread and give thanks: Or, "celebrate the Eucharist" if the phrase intends a more formal liturgical experience.

15.2 For they represent your integrity <in the same way as do> the prophets and teachers: Lit., "for they are the honored among you together with the prophets and teachers." This latter rendering is

14.2 Dispute (&u@iBoAfav): In classical Greek this

Teaching of the Twelve Apostles 15.2-16.4 teachers. ?And do not correct one another in anger but in peace, as you have in the gospel. And each one who sins against another, let

15.3 Cf. *TGad 6.3; Mt 18:15

Cf. *1Cor 5:11 no one speak <to them> nor let <them> hear from you until they repent (yetavorjon). 'And offer your prayers and charity and all your actions just as you discern (&yete) in the gospel of our Lord.

15.4 Cf. Mt 6:1-18 16.1 Cf. Mt 24:42, 44; 25:13; Mk 13:35, 37, 33; Lk 12:35, 40 16.3 Cf. *Mt 24:1012; Mk 13:13a 1 6 Watch over your life. Do not let [your] lamps go out and be caught unprepared, but be ready. For you do not know the hour in which our Lord comes. And meet together frequently, seeking what is beneficial for yourselves. For the whole time (xpévoc) of your faith will not benefit you if you are not complete at the last moment (ka1p@). *For false prophets and corruptors will be plentiful in the last days, and sheep will be changed into wolves, and love

Cf. "Mt 7:15; Mk 13:22

16.4 Cf. *1Jn 2:18, 22; 4:3; 2Jn7 Cf. Mt 24:10

Cf. "Mt 24:24

Cf. Yoel 2:2 will be changed into hate. 'For with the spread of anarchy (é&vopiac) they will hate and harass and betray one another. And then the patrons, the reason for success" (byeic 5é tisa&te toUtoUs Ws natépac, w¢ KUpiouc,

O Evepyétac, Ws tod Eb Etvon aittouc).

15.3 « Peace... until they repent: ApCon offers "mildness, with kindness and peace" (uaxpoOvpig peta xpnotdétytos Kai eiprivyc).t

15.4 « And offer your prayers . . . gospel of the Lord: ApCon omits this verse, offering "observe all things that are commanded you by the Lord" (névta ta

Tpootetaypeva buiv Und tod Kupfov puAdgate). As you discern: Lit., "as you have" (wc €xete). Geor reads "as you perceive" (£ud@ete). Of our Lord: Geor adds

"Jesus Christ" ('Inood Xpiotob).

16.1 + Your life (Gwij¢ buGv): Geor omits "your" (budv). Do not let... in which our Lord comes: ApCon offers a different reading entirely.t [Your] lamps (ai dopves budv): Emendation by Bryennios following ApCon (as with 14.1-2 above).

H reads "our lamps" (ai d0@vec yu@v).t 16.2 + And meet together . . . for yourselves: Omitted by ApCon. Will not benefit you (ov ... @@peArjoet bac): H and Barn agree on this reading. ApCon offers "will not profit you" (ob . . . dvrjoe1 buds). The whole time of your faith . .

. if you are not complete at the last moment: Geor adds "by faith and love" (tfj niotet kal cyan). ApCon reads "the things that have been done, if at the end of your life you stray from the true faith" (td npétepa xatopOmpata, édv eic té Zoxata buoV dnonAavnOfite tic mlotews tis cAnPoic).

16.3 + Corruptors: ApCon adds "of the word" (to6 Adyov). Love will be changed into hate: ApCon omits "will be changed" (otpagricetan).

16.4 + With the spread of (ab&avovons): ApCon reads "through the increase of" (tAn@vv@eionc) following Matt 24:12. Anarchy: ApCon follows Matt 24:12 and adds "the love of many will grow cold" (puyrjoetan 1 cyarm tv MOAAGY).

They will hate ..

. one another (\1orjo0v01v &AAr\Aous): ApCon offers "for SS OE SE EY aie ee more common among translators, but the text seems to hint that it is not the honor of the ministers themselves that matter but, instead, the honor of the community of faith that they represent. un ExAvéoOwouv). The clear reference is to being ready and appropriately dressed for action rather than relaxed and caught unaware.

16.2 Yourselves: Lit., "your souls/lives" (poxatc; cf, 2.7; 3.9). let your waists be unrobed" (kai ai daptec Suv

16.1 And be caught unprepared: Lit., "and do not

Teaching of the Twelve Apostles 16.4-8

deceiver of the world will appear as a son of God and perform signs and wonders, and the earth will be handed over into his hands, and he will do such atrocities as have never existed before. 'Then all humanity will come to the fire of testing, and many will fall away

16.5 Cf. *1Cor 3:13; 1Pt 1:7

Cf. 'Zech 13:8-9 Cf. "Mt 24:10

_ Cf. Mt 10:22; 24:13; : Mk 13:13b and perish. But those who persist in their faith will be saved by the 16.6 Cf. Mt 24:30-31; 1Cor 15:52; 1Th 4:16 cursed one himself. 'And then the signs of truth will appear: a first sign of an opening in the sky, then a sign of a trumpet sound, and © the third—the raising of the dead. 'Yet not of all <the dead>, but as 16.7 Cf. Zech 14:5; Mt 25:31; 1Th 3:13

16:8 Cf. Dan 7:13; Mt it has been said: "The Lord will come, and all the holy ones with him." *Then the world will see the Lord coming on the clouds of the sky...

16:27; 24:30; 26:64; Mk 13:26; Lk 21:27 men will hate one another" (yorjsovow yép dAANAous oi &vOpwno1). Betray

(napadacovorv): ApCon uses the form npodwoovory. As a son of God . . .: ApCon offers an alternative reading.t 16.5 « Then all humanity .

. . fire of testing: ApCon omits this clause. And perish (koi &noAobvtat): ApCon reads "because of him" (én' abt). In their faith (év tf ttiote1 adt@v): ApCon follows Matt 24:13 and offers "to the end, they themselves"

(cig téAo¢, obto1). By the cursed one himself (bn' abtod tod Katab_uatoc): Geor reads "because of ..." (an' adtob . . .). ApCon omits this phrase.t

16.6 « The signs of truth ..

. opening in the sky: ApCon follows Matt 24:30 and reads "the sign of the son of man in the sky" (td onpeiov tod viod tod &vOpwnov év t@ obpav@). Dida uses the phrase "sign of extension" (signum .

. . extensionis) in agreement with the phrase "sign of an opening" (onpeiov éxnetéoews) in H, though here the phrase is applied to the figure and teachings of Jesus specifically (Connolly 1923, 152-53).t A sign of a trumpet . . . raising of the dead: ApCon offers here "shall be a trumpet sound by an archangel and at the same time a raising of those who sleep" (pwvr odAmyyos Eota 51' &pxayyéAov Kai petaEd évaPiwors TOv KeKotUNHEvwv).

16.7 © Yet not of all <the dead>, but as it has been said: ApCon reads simply "and then" (xai téte).t The holy ones: Geor adds "of him" (abto6), thus to read "his holy ones."

16.8 » Then the world will see the Lord coming: ApCon offers "with quaking" (év ovoce1ou@). The world: Geor adds "itself" (obtoc). Of the sky: ApCon follows Matt

16:27 and adds "with angels of his power on a throne of <his> kingdom" (uet' ayyéAwv Suvapews adtod éri Opdvov BactAetac). Geor follows Matt 24:30 and adds "with power and great glory" (ueta Svvapews kai 56En¢ moAA'jc).t someone who has been cursed (as translated here).

16.4 Deceiver of the world (kooporAavic): Read KooporAdvoc (Harnack 1886; Knopf 1920). The term mAdvoc is used in classical literature to indicate "wanderer," but in the NT to mean "deceiver."

Rev 12:9 employs the word in the same way as the Didachist, but associates the figure more specifically with the devil or Satan.

16.6 Opening (xnetdoews): This term (Exnétaoic) is used in Plutarch (De Sera Numinis Vindicta 23) to mean "a spreading out," and the verbal form éxneta&vvuyt is employed in Job 26:9: "[God] covers the full moon's face and spreads out his cloud over it." The logic is different in the Didache, however, since the author's purpose is to depict a significant spreading of the clouds so as to create a rift through which "the Lord" (either God or Christ) and accompanying figures may descend.

16.5 All humanity: Lit., "the creation of humankind" (1 xtioig tOv avOpwnwv). By the cursed one himself: The meaning of this phrase is uncertain and may refer either to something cursed or to

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