Section 11
Notes
←1
1 Discourse (p. 148) to his Genuine Epistles of the Apostolical Fathers. Philadelphia, 1846.
←2
2 Works, ii. 250, note; and iv. 128.
←3
3 On the Canon, vol. ii. p. 431.
←4
4 To those who may adhere to the older opinion, let me commend the eloquent and instructive chapter (xxiii.) in Farrar’s Life of St. Paul.
←5
5 Hadrian’s purpose to rebuild their city seems to be pointed at in chap. xvi.
←6
6 M. Renan may be read with pain, and yet with profit, in much that his Gallio-spirit suggests on this subject. Chap. v., St. Paul, Paris, 1884.
←7
1 The Codex Sinaiticus has simply “Epistle of Barnabas” for title; Dressel gives, “Epistle of Barnabas the Apostle,” from the Vatican ms. of the Latin text.
←8
2 The Cod. Sin. has simply, “the Lord.”
←9
3 Literally, “the judgments of God being great and rich towards you;” but, as Hefele remarks, δικαίωμα seems here to have the meaning of righteousness, as in Rom. 5:18.
←10
4 This appears to be the meaning of the Greek, and is confirmed by the ancient Latin version. Hilgenfeld, however, following Cod. Sin., reads “thus,” instead of “because,” and separates the clauses.
←11
5 The Latin reads, “a spirit infused into you from the honourable fountain of God.”
←12
6 This sentence is entirely omitted in the Latin.
←13
7 The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld.
←14
8 Literally, “in the hope of His life.”
←15
9 The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek.
←16
10 Instead of “knowledge” (γνώσεως), Cod. Sin. has “taste” (γεύσεως).
←17
11 Literally, “we ought more richly and loftily to approach His fear.”
←18
12 Instead of, “to Him with fear,” the reading of Cod. Sin., the Latin has, “to His altar,” which Hilgenfeld adopts.
←19
13 The Latin text is literally, “the adversary;” the Greek has, “and he that worketh possesseth power;” Hilgenfeld reads, “he that worketh against,” the idea expressed above being intended.
←20
14 Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc.
←21
1 Isa. 1:11–14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin.
←22
2 Thus in the Latin. The Greek reads, “might not have a man-made oblation.” The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek.
←23
3 Jer. 7:22; Zech. 8:17.
←24
4 So the Greek. Hilgenfeld, with the Latin, omits “not.”
←25
5 Ps. 51:19. There is nothing in Scripture corresponding to the last clause.
←26
6 Literally, “sling us out.”
←27
7 Isa. 58:4, 5.
←28
8 The original here is χειροτονίαν, from the LXX. Hefele remarks, that it may refer to the stretching forth of the hands, either to swear falsely, or to mock and insult one’s neighbour.
←29
9 Isa. 58:6–10.
←30
10 The Greek is here unintelligible: the Latin has, “that we should not rush on, as if proselytes to their law.”
←31
11 Or it might be rendered, “things present.” Cotelerius reads, “de his instantibus.”
←32
12 The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. 9:24–27.
←33
13 Dan. 7:24, very loosely quoted.
←34
14 Dan. 7:7, 8, also very inaccurately cited.
←35
15 We here follow the Latin text in preference to the Greek, which reads merely, “the covenant is ours.” What follows seems to show the correctness of the Latin, as the author proceeds to deny that the Jews had any further interest in the promises.
←36
1 Ex. 31:18, 34:28.
←37
2 Ex. 32:7; Deut. 9:12.
←38
3 Literally, “in hope of His faith.”
←39
4 The Greek is here incorrect and unintelligible; and as the Latin omits the clause, our translation is merely conjectural. Hilgenfeld’s text, if we give a somewhat peculiar meaning to ἑλλιπεῖν, may be translated: “but as it is becoming in one who loves you not to fail in giving you what we have, I, though the very offscouring of you, have been eager to write to you.”
←40
5 So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.”
←41
6 The Latin here departs entirely from the Greek text, and quotes as a saying of “the Son of God” the following precept, nowhere to be found in the New Testament: “Let us resist all iniquity, and hold it in hatred.” Hilgenfeld joins this clause to the former sentence.
←42
7 Isa. 5:21.
←43
8 An exact quotation from Matt. 20:16 or 22:14. It is worthy of notice that this is the first example in the writings of the Fathers of a citation from any book of the New Testament, preceded by the authoritative formula, “it is written.”
←44
9 Isa. 53:5, 7.
←45
10 Prov. 1:17, from the LXX., which has mistaken the meaning.
←46
11 Gen. 1:26.
←47
12 Matt. 9:13; Mark 2:17; Luke 5:32.
←48
13 The Cod Sin. reads, “neither would men have been saved by seeing Him.”
←49
1 Cod. Sin. has, “their prophets,” but the corrector has changed it as above.
←50
2 A very loose reference to Isa. 53:8.
←51
3 Cod. Sin. omits “and,” and reads, “when they smite their own shepherd, then the sheep of the pasture shall be scattered and fail.”
←52
4 Zech. 13:7.
←53
5 Cod. Sin inserts “and.”
←54
6 These are inaccurate and confused quotations from Ps. 22:21, 17, and 119:120.
←55
7 Isa. 50:6, 7.
←56
8 Isa. 50:8.
←57
9 Isa. 50:9.
←58
10 The Latin omits “since,” but it is found in all the Greek mss.
←59
11 Cod. Sin. has “believe.” Isa. 8:14, 28:16.
←60
12 Isa. 50:7.
←61
13 Ps. 118:22.
←62
14 Ps. 118:24.
←63
15 Comp. 1 Cor. 4:13. The meaning is, “My love to you is so great, that I am ready to be or to do all things for you.”
←64
16 Ps. 22:17, 118:12.
←65
17 Ps. 22:19.
←66
18 Isa. 3:9.
←67
19 Wisd. 2:12. This apocryphal book is thus quoted as Scripture, and intertwined with it.
←68
20 Cod. Sin. reads, “What says the other prophet Moses unto them?”
←69
21 Ex. 33:1; Lev. 20:24.
←70
22 The original word is “Gnosis,” the knowledge peculiar to advanced Christians, by which they understand the mysteries of Scripture.
←71
23 Not found in Scripture. Comp. Isa. 40:13; Prov. 1:6. Hilgenfeld, however, changes the usual punctuation, which places a colon after prophet, and reads, “For the prophet speaketh the parable of the Lord. Who shall understand,” etc.
←72
24 The Greek is here very elliptical and obscure: “His Spirit” is inserted above, from the Latin.
←73
25 Gen. 1:26.
←74
26 Cod. Sin. has “our fair formation.”
←75
27 Gen. 1:28.
←76
28 Cod. Sin. inserts, “the Lord says.”
←77
29 Cod. Sin. has “I make.”
←78
30 Not in Scripture, but comp. Matt. 20:16, and 2 Cor. 5:17.
←79
1 Ex. 33:3.
←80
2 Ezek. 11:19, 36:26.
←81
3 Cod. Sin. inserts “Himself;” comp. John 1:14.
←82
4 Comp. Eph. 2:21.
←83
5 Comp. Ps. 42:2.
←84
6 Cod. Sin. omits “He says.”
←85
7 Cod. Sin. omits “in the midst.”
←86
8 Ps. 22:23; Heb. 2:12.
←87
9 Cod. Sin. has “But we said above.”
←88
10 Gen. 1:28.
←89
11 These are specimens of the “Gnosis,” or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow.
←90
12 Cod. Sin. reads “temple,” which is adopted by Hilgenfeld.
←91
13 Not to be found in Scripture, as is the case also with what follows. Hefele remarks, that “certain false traditions respecting the Jewish rites seem to have prevailed among the Christians of the second century, of which Barnabas here adopts some, as do Justin (Dial. c. Try. 40) and Tertullian (adv. Fud. 14; adv. Marc. 3:7).”
←92
14 Cod. Sin. has “by them.”
←93
15 Cod. Sin. reads, “what commanded He?”
←94
16 Cod. Sin. reads, “one as a burnt-offering, and one for sins.”
←95
17 Cod. Sin. reads, “type of God,” but it has been corrected to “Jesus.”
←96
18 In Cod. Sin. we find “Rachel.” The orthography is doubtful, but there is little question that a kind of bramble-bush is intended.
←97
19 Thus the Latin interprets; others render “shoots.”
←98
20 Cod. Sin. has “thus” instead of “this.”
←99
21 Literally, “was.”
←100
22 The text is here in great confusion, though the meaning is plain. Dressel reads, “For how are they alike, and why [does He enjoin] that the goats should be good and alike?” The Cod. Sin. reads, “How is He like Him? For this that,” etc.
←101
23 Cod. Sin. here inserts “the goat.”
←102
1 Cod. Sin. reads, “for as he who … so, says he,” etc.
←103
2 Comp. Acts 14:22.
←104
3 Literally, “men in whom sins are perfect.” Of this, and much more that follows, no mention is made in Scripture.
←105
4 Cod. Sin. has “upon sticks,” and adds, “Behold again the type of the cross, both the scarlet wool and the hyssop,”—adopted by Hilgenfeld.
←106
5 Cod. Sin. has, “the law is Christ Jesus,” corrected to the above.
←107
6 The Greek text is, “then no longer [sinful] men, no longer the glory of sinners,” which Dressel defends and Hilgenfeld adopts, but which is surely corrupt.
←108
7 Literally, “in witness of the tribes.”
←109
8 “In witness of.”
←110
9 Thus the sense seems to require, and thus Dressel translates, though it is difficult to extract such a meaning from the Greek text.
←111
10 Ps. 18:44.
←112
11 Isa. 33:13.
←113
12 Jer. 4:4.
←114
13 Jer. 7:2.
←115
14 Ps. 34:11–13. The first clause of this sentence is wanting in Cod. Sin.
←116
15 Cod. Sin. has “Lord.”
←117
16 Isa. 1:2.
←118
17 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.
←119
18 Isa. 1:10.
←120
19 Cod. Sin. reads, “it is the voice,” corrected, however, as above.
←121
20 Cod. Sin. has, “that we might hear the word, and not only believe,” plainly a corrupt text.
←122
21 Cod. Sin., at first hand, has “slew them,” but is corrected as above.
←123
22 The meaning is here very obscure, but the above rendering and punctuation seem preferable to any other.
←124
23 Cod. Sin., with several other mss., leaves out “new.”
←125
24 Jer. 4:3. Cod. Sin. has “God” instead of “Lord.”
←126
25 Deut. 10:16.
←127
26 This contrast seems to be marked in the original. Cod. Sin. has, “Behold, receive again.”
←128
27 Jer. 9:25, 26.
←129
28 Dressel and Hilgenfeld read, “their covenant,” as does Cod. Sin.; we have followed Hefele.
←130
29 Cod. Sin. has “children of love,” omitting “richly,” and inserting it before “looking forward.”
←131
30 Literally, “doctrines.”
←132
1 Not found in Scripture: but comp. Gen. 17:26, 27, 14:14.
←133
2 Cod. Sin. inserts, “and then making a pause.”
←134
3 This sentence is altogether omitted by inadvertence in Cod. Sin.
←135
4 Some mss. here read, “and further:” the above is the reading in Cod. Sin., and is also that of Hefele.
←136
5 This is rendered in the Latin, “the more profound gift,” referring, as it does, to the Gnosis of the initiated. The same word is used in chap. i.
←137
6 Literally, “has learned a more germane (or genuine) word from me,” being an idle vaunt on account of the ingenuity in interpreting Scripture he has just displayed.
←138
7 Cod. Sin. has “portion,” corrected, however, as above. See Lev. 11 and Deut. 14.
←139
8 Deut. 4:1.
←140
9 Literally, “in spirit.”
←141
10 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek.
←142
11 Cod. Sin. has, “condemned already.”
←143
12 Dressel has a note upon this passage, in which he refers the words we have rendered, “corrupters of boys,” to those who by their dissolute lives waste their fortunes, and so entail destruction on their children; but this does not appear satisfactory. Comp. Clem. Alex. Pædag. ii. 10.
←144
13 We have left τρύπας untranslated. [Cavities, i.e. of conception].
←145
14 Cod. Sin. has, “with the body through uncleanness,” and so again in the last clause.
←146
15 Cod. Sin. inserts, “having received.”
←147
16 Ps. 1:1.
←148
17 Literally, “of the pestilent.”
←149
18 Cod. Sin. reads, “perfectly” instead of “perfect,” as do most mss.; but, according to Dressel, we should read, “have a perfect knowledge concerning the food.” Hilgenfeld follows the Greek.
←150
19 Or, “resting upon Him.”
←151
1 Cod. Sin. here has the singular, “one who ruminates.”
←152
2 Literally, “holy age.”
←153
3 Cod. Sin. inserts again, “rightly.”
←154
4 Literally, “should build.”
←155
5 Cod. Sin. has, “confine still more,” corrected to “tremble still more.”
←156
6 Cod. Sin. has, “have dug a pit of death.” See Jer. 2:12, 13.
←157
7 Comp. Isa. 16:1, 2.
←158
8 Literally, “dark.” Cod. Sin. has, “of darkness.”
←159
9 Isa. 45:2, 3.
←160
10 Isa. 33:16. Cod. Sin. has, “thou shalt dwell.”
←161
11 Cod. Sin. entirely omits the question given above, and joins “the water is sure” to the former sentence.
←162
12 Isa. 33:16–18.
←163
13 Ps. 1:3–6.
←164
14 Cod. Sin has, “what meaneth?”
←165
15 Zeph. 3:19.
←166
16 Ezek. 47:12.
←167
17 Omitted in Cod. Sin.
←168
18 Cod. Sin. refers this to God, and not to the prophet.
←169
19 From some unknown apocryphal book. Hilgenfeld compares Hab. 2:11.
←170
20 Cod. Sin. reads, “He speaks to Moses.”
←171
21 Cod. Sin. omits “and.”
←172
22 Cod. Sin. reads πυγμῆς, which must here be translated “heap” or “mass.” According to Hilgenfeld, however, πυγμή is here equivalent to πυγμαχία, “a fight.” The meaning would then be, that “Moses piled weapon upon weapon in the midst of the battle,” instead of “hill” (πήγης), as above.
←173
1 Thus standing in the form of a cross.
←174
2 Or, as some read, “in the cross.”
←175
3 Isa. 65:2.
←176
4 Cos. Sin. has, “and He shall make him alive.”
←177
5 Literally, “the sign.”
←178
6 Comp. Num. 21:6–9; John 3:14–18.
←179
7 Deut. 27:15. Cod. Sin. reads, “molten or graven.”
←180
8 Instead of ἐν δοκῷ, “on a beam,” Cod. Sin. with other mss. has ἐνδόξως, “manifestly,” which is adopted by Hilgenfeld.
←181
9 Cod. Sin. simply reads, “offer supplication.”
←182
10 Num. 21:9.
←183
11 Comp. Col. 1:16.
←184
12 Cod. Sin. has the imperative, “Put on him;” but it is connected as above.
←185
13 Cod. Sin. closes the sentence with Jesus, and inserts, “Moses said therefore to Jesus.”
←186
14 Ex. 17:14.
←187
15 Comp. 1 Tim. 3:16.
←188
16 That is, merely human: a reference is supposed to the Ebionites.
←189
17 Ps. 110:1; Matt. 22:43–45.
←190
18 Cod. Sin. corrects “to Cyrus,” as LXX.
←191
19 Cod. Sin. has, “he has taken hold.”
←192
20 Isa. 45:1.
←193
21 That is, “Christians.”
←194
22 Gen. 25:21.
←195
23 Gen. 25:23.
←196
24 Gen. 48:11, 9.
←197
25 Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of Manasseh.
←198
26 Cod. Sin. reads each time “Ephraim,” by a manifest mistake, instead of Manasseh.
←199
27 Gen. 48:18.
←200
28 Gen. 48:19.
←201
29 Or, “of whom he willed.”
←202
1 Cod. Sin. has, “when alone believing,” and is followed by Hilgenfeld to this effect: “What, then, says He to Abraham, when, alone believing, he was placed in righteousness? Behold,” etc.
←203
2 Gen. 15:6, 17:5; comp. Rom. 4:3.
←204
3 Cod. Sin. absurdly repeats “to give.”
←205
4 Ex. 24:18.
←206
5 Ex. 31:18.
←207
6 Ex. 32:7; Deut. 9:12.
←208
7 Cod. Sin. reads, “for themselves.”
←209
8 Comp. Heb. 3:5.
←210
9 Cod. Sin. and other mss. read, “through Him who inherited.”
←211
10 Cod. Sin. refers this to Christ.
←212
11 Cod. Sin. reads, “be prepared.” Hilgenfeld follows Cod. Sin. so far, and reads, “For it is written how the Father commanded Him who was to redeem us from darkness (αὐτῷ—λυτρωσάμενος) to prepare a holy people for Himself.”
←213
12 Isa. 42:6, 7.
←214
13 Cod. Sin. has, “we know.”
←215
14 Isa. 49:6. The text of Cod. Sin., and of the other mss., is here in great confusion: we have followed that given by Hefele.
←216
15 Isa. 61:1, 2.
←217
16 Cod. Sin. reads “because,” but this is corrected to “moreover.”
←218
17 Ex. 20:8; Deut. 5:12.
←219
18 Jer. 17:24, 25.
←220
19 Gen. 2:2. The Hebrew text is here followed, the Septuagint reading “sixth” instead of “seventh.”
←221
20 Cod. Sin. reads “signifies.”
←222
21 Cod. Sin. adds, “to me.”
←223
22 Cod. Sin. reads, “The day of the Lord shall be as a thousand years.”
←224
23 Ps. 90:4; 2 Pet. 3:8.
←225
24 Cod. Sin. seems properly to omit “of the wicked man.”
←226
25 Cod. Sin. places stars before moon.
←227
1 Cod. Sin. reads “again,” but is corrected as above.
←228
2 The meaning is, “If the Sabbaths of the Jews were the true Sabbath, we should have been deceived by God, who demands pure hands and a pure heart.”—Hefele.
←229
3 Cod. Sin. has, “But if not.” Hilgenfeld’s text of this confused passage reads as follows: “Who then can sanctify the day which God has sanctified, except the man who is of a pure heart? We are deceived (or mistaken) in all things. Behold, therefore,” etc.
←230
4 Cod. Sin. reads, “resting aright, we shall sanctify it, having been justified, and received the promise, iniquity no longer existing, but all things having been made new by the Lord.”
←231
5 Cod. Sin. reads, “Shall we not then?”
←232
6 Isa. 1:13.
←233
7 “Barnabas here bears testimony to the observance of the Lord’s Day in early times.”—Hefele.
←234
8 We here follow the punctuation of Dressel: Hefele places only a comma between the clauses, and inclines to think that the writer implies that the ascension of Christ took place on the first day of the week.
←235
9 That is, “they worshipped the temple instead of Him.”
←236
10 Isa. 40:12.
←237
11 Isa. 66:1.
←238
12 Comp. Isa. 49:17 (Sept.).
←239
13 Cod. Sin. omits this.
←240
14 Comp. Isa. 5, Jer. 25; but the words do not occur in Scripture.
←241
15 Dan. 9:24–27; Hagg. 2:10.
←242
16 Cod. Sin. reads, “the calling.”
←243
17 Cod. Sin. gives the clauses of this sentence separately, each occupying a line.
←244
18 That is, the man who is engaged in preaching the Gospel.
←245
19 Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld.
←246
20 Cod. Sin. reads, “my soul hopes that it has not omitted anything.”
←247
21 Cod. Sin., “about things present or future.” Hilgenfeld’s text of this passage is as follows: “My mind and soul hopes that, according to my desire, I have omitted none of the things that pertain to salvation. For if I should write to you about things present or future,” etc. Hefele gives the text as above, and understands the meaning to be, “points bearing on the present argument.”
←248
1 Comp. 2 Cor. 12:7.
←249
2 Cod. Sin. reads, “of the present time of iniquity.”
←250
3 Cod. Sin. inserts, “Thou shalt fear Him that formed thee.”
←251
4 Cod. Sin. adds, “in all things.”
←252
5 Literally, “shalt not give insolence to thy soul.”
←253
6 “That is, while proclaiming the Gospel, thou shalt not in any way be of corrupt morals.”—Hefele.
←254
7 Isa. 66:2. All the preceding clauses are given in Cod. Sin. in distinct lines.
←255
8 Comp. James 1:8.
←256
9 Cod. Sin. has “thy name,” but this is corrected as above.
←257
10 Cod. Sin. corrects to, “as thine own soul.”
←258
11 Cod. Sin. has, “of God.”
←259
12 “Difficulties,” or “troubles.”
←260
13 Cod. Sin. adds, “knowing that without God nothing happens.”
←261
14 Cod. Sin. has, “talkative,” and omits the following clause.
←262
15 Cod. Sin. has, “Thou shalt be subject (ὑποταγήσῃ—untouched by the corrector) to masters as a type of God.”
←263
16 Inserted in Cod. Sin.
←264
17 Cod. Sin. has, “they should not.”
←265
18 Comp. Eph. 6:9.
←266
19 Comp. Rom. 8:29, 30.
←267
20 Cod. Sin. has, “and not call.”
←268
21 Cod. Sin. has, “in that which is incorruptible.”
←269
22 Cod. Sin. has, “in things that are subject to death,” but is corrected as above.
←270
23 Or, “the persons of the saints.” Cod. Sin. omits this clause, but it is added by the corrector.
←271
24 The text is here confused in all the editions; we have followed that of Dressel. Cod. Sin. is defective. Hilgenfeld’s text reads, “Thou shalt seek out every day the faces of the saints, either labouring by word and going to exhort them, and meditating to save a soul by the word, or by thy hands thou shalt labour for the redemption of thy sins”—almost identical with that given above.
←272
25 Cod. Sin. omits this quotation from Matt. 5:42. or Luke 6:30 but it is added by a corrector.
←273
26 Cod. Sin. has, “hate evil.”
←274
27 Cod. Sin. inserts “and.”
←275
1 Cod. Sin. omits this clause: it is inserted by a corrector.
←276
2 Literally, “of the Black One.”
←277
3 Cod. Sin. joins “eternal” with way, instead of death.
←278
4 Cod. Sin. reads “transgressions.”
←279
5 Cod. Sin. omits “magic, avarioe.”
←280
6 Cod. Sin. omits “therefore.”
←281
7 The things condemned in the previous chapter.
←282
8 Cod. Sin. has “resurrections,” but is corrected as above.
←283
9 Cod. Sin. has, “lawgivers of good things.”
←284
10 Cod. Sin. omits the preposition.
←285
11 Cod. Sin. omits this.
←286
12 Cod. Sin. reads, “that ye may be found in the day of judgment,” which Hilgenfeld adopts.
←287
13 Literally, “While yet the good vessel is with you,” i.e., as long as you are in the body.
←288
14 Cod. Sin. reads, “fail not in any one of yourselves,” which is adopted by Hilgenfeld.
←289
15 Corrected in Cod. Sin. to, “it is worthy.”
←290
16 Cod. Sin. omits this clause, but it is inserted by the corrector.
←291
17 Cod. Sin. omits “Amen,” and adds at the close, “Epistle of Barnabas.”
←292
1 See Lardner, ii. p. 119.
←293
2 Against Heresies, book v. chap. xxxiii. See the prudent note of Canon Robertson (History of the Christ. Church, vol. i. p. 116).
←294
1 Hist. Eccl., iii. 39.
←295
2 Ibid.
←296
3 [Where the fragments with learned annotations and elucidations fill forty-four pages.]
←297
1 This fragment is found in Eusebius, Hist. Eccl., iii. 39.
←298
2 Literally, “the things of faith.”
←299
3 Papias states that he will give an exact account of what the elders said; and that, in addition to this, he will accompany this account with an explanation of the meaning and import of the statements.
←300
4 Literally, “commandments belonging to others,” and therefore strange and novel to the followers of Christ.
←301
5 Given to faith has been variously understood. Either not stated in direct language, but like parables given in figures, so that only the faithful could undestand; or entrusted to faith, that is, to those who were possessed of faith, the faithful.
←302
6 Which things: this is usually translated, “what Aristion and John say;” and the translation is admissible. But the words more naturally mean, that John and Aristion, even at the time of his writing, were telling him some of the sayings of the Lord.
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7 This fragment is found in the Scholia of Maximus on the works of Dionysius the Areopagite.
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8 Literally, “a guilelessness according to God.”
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9 This fragment is found in Œcumenius.
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10 Literally, “great.”
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11 Literally, “were emptied out.” Theophylact, after quoting this passage, adds other particulars, as if they were derived from Papias. [But see Routh, i. pp. 26, 27.] He says that Judas’s eyes were so swollen that they could not be seen, even by the optical instruments of physicians; and that the rest of his body was covered with runnings and worms. He further states, that he died in a solitary spot, which was left desolate until his time; and no one could pass the place without stopping up his nose with his hands.
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12 From Irenæus, Hær., v. 32. [Hearsay at second-hand, and handed about among many, amounts to nothing as evidence. Note the reports of sermons, also, as they appear in our daily Journals. Whose reputation can survive if such be credited?]
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1 [See Grabe, apud Routh, 1. 29.]
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2 This fragment is found in Irenæus, Hær., v. 36; but it is a mere guess that the saying of the presbyters is taken from the work of Papias.
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3 In the future state.
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4 The new Jerusalem on earth.
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5 John 14:2.
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6 Commentators suppose that the reference here is to Matt. 20:23.
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7 Matt. 22:10.
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8 1 Cor. 15:25, 26.
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9 1 Cor. 15:27, 28.
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10 From Eusebius, Hist. Eccl., iii. 39.
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11 [A certain presbyter, of whom see Apost. Constitutions, vii. 46, where he is said to have been ordained by St. John, the Evangelist.]
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12 “In his day” may mean “in the days of Papias,” or “in the days of Philip.” As the narrative came from the daughters of Philip, it is more likely that Philip’s days are meant.
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13 [Again, note the reduplicated hearsay. Not even Irenæus, much less Eusebius, should be accepted, otherwise than as retailing vague reports.]
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1 Rufinus supposes this story to be the same as that now found in the textus receptus of John’s Gospel, 8:1–11,—the woman taken in adultery.
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2 This extract is made from Andreas Cæsariensis, [Bishop of Cæsarea in Cappadocia, circiter, a.d. 500].
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3 That is, that government of the world’s affairs was a failure. An ancient writer takes τάξις to mean the arraying of the evil angels in battle against God.
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4 This also is taken from Andreas Cæsariensis. [See Lardner, vol. v. 77.]
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5 This fragment, or rather reference, is taken from Anastasius Sinaita. Routh gives, as another fragment, the repetition of the same statement by Anastasius.
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6 This fragment was found by Grabe in a ms. of the Bodleian Library, with the inscription on the margin, “Papia.” Westcott states that it forms part of a dictionary written by “a mediæval Papias. [He seems to have added the words, “Maria is called Illuminatrix, or Star of the Sea,” etc, a middle-age device.] The dictionary exists in ms. both at Oxford and Cambridge.”