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Title: Teaching of the Twelve Apostles
Author: Hitchcock, Roswell D., Brown, Francis
Language: Greek
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                           ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ.

                               The Twelve Apostles.

Recently discovered and published by Philotheos
Bryennios, Metropolitan of Nicomedia.
Edited with a Translation, Introduction
and Notes,


                              Roswell D. Hitchcock
                                 Francis Brown,

Professor in Union theological Seminary, New York.

                                      New York:
                           Charles Scribner's Sons.



In 1875 Philotheos Bryennois, then Metropolitan of Serrae
(now Serres), in ancient Mesopotamia, published the two
Epistles of Clement of Rome, from a manuscript discovered
by him in the Library of the Most Holy Sepulchre in Fanar
of Constantinople. The last six chapters (60-65) of the First
Epistle, and the last eight sections (13-20) of the so-called
Second Epistle, had never been published before. The date
of the manuscript is 1056 a.d. As described by the finder,
“it is an octavo volume, written on parchment, in cursive
characters, and consists of 120 leaves.” First comes
Chrysostom’ Synopsis of the Books of the Old and New
Testament; then the Epistle of Barnabas; then the two
Epistles of Clement; then the Teaching of the Twelve
Apostles; then the Epistle of Mary of Cassobelae to Ignatius;
followed by eight Epistles of Ignatius (the current seven,
besides one to the Virgin Mary).

The “Teaching of the Twelve Apostles,” Διδαχὴ τῶν
δώδεκα Ἀποστόλων, occupies leaves 76-80 of the
manuscript. It now seems strange to us that the document
thus announced attracted so little attention. This same
Bryennious, now Metropolitan of Nicomedia, in Asia
Minor, has again surprised the literary world by publishing,
with an abundance of learned illustration, this long-lost
document. It is printed in Constantinople, and the date of
publication is 1883. The genuineness of the document can
hardly be doubted. It is cited by Clement of Alexandria in
his First Stroma; by Eusebius, who speaks of it (Hist. iii. 25)
as τῶν Ἀποστόλων αἱ λεγόμεναι διδαχαί; and by
Athanasius in his 39th Festal Epistle. Bickell and
Gebhardt had recently argued that there must have been
some such document underlying both the Seventh Book of
the Apostolic Constitutions and the Apostolic Epitome.
In 1882 Kravutzky undertook, from these sources, to recover
and reconstruct the embedded earlier and simpler document;
and with a success of the most pronounced and brilliant
character, as now tested by the work just published.

This document belongs undoubtedly to the second century;
possibly as far back as 120 a.d., hardly later than 160 a.d.
The whole tone of it is archaic. It contradicts nothing belonging
to that age; corroborates some things which may henceforth
be more strongly emphasized; and adds some things for
which we may well be very profoundly grateful.

The present editors are happy to be able to put this “Teaching
of the Twelve Apostles,” so vpromptly before the American
public. The text has been carefully edited. The translation
will be found to be studiously literal. A few notes have been
added, which, it is hoped, may be of service both to the students
and to general readers.

Roswell D. Hitchcock.
Francis Brown.

Union Theological Seminary,
New York City, March 20, 1884


                          ΤΩΝ ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ.


                           ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ.

Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς

Κεφ. α΄.

Ὁδοὶ δύο είσί, μία τῆς ζωῆς καὶ μία θανά-
του, διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν.
Ἡ μὲν οὖν ὁδὸς τῆς ζωῆς ἐστιν αὕτη· πρῶτον,
ἀγαπήσεις τὸν Θεὸν τὸν ποιήσαντά σε· δεὺτε-
ρον, τὸν πλησίον σου ὡς σεαυτόν· πάντα δὲ ὅσα
ἐὰν θελήσῃς μὴ γίνεσθαί σοι, καὶ σὺ ἄλλῳ μὴ
ποίει. Τούτων δὲ τῶν λόγων ἡ διδαχή ἐστιν
αὕτη· Εὐλογεῖτε τοὺς καταρωμένους ὑμῖν καὶ
προσεύχεσθε ὑπὲρ τῶν ἐχθρῶν ὑμῶν, νηστεύετε
δὲ ὑπὲρ τῶν διωκόντων ὑμᾶς· ποία γὰρ χάρις,
ἐὰν ἀγαπᾶτε τοῦς ἀγαπῶντας ὑμᾶς; οὐχὶ καὶ τὰ
ἔθνη τὸ αὐτὸ ποιοῦσιν; ὑμεὶς δὲ ἀγαπᾶτε τοὺς
μισοῦντας ὑμᾶς καὶ οὐχ ἕξετε ἐχθρόν. Ἀπέχου
τῶν σαρκικῶν καὶ κοσμικῶν ἐπιθυμιῶν. Ἐάν
τις σοι δῷ ῥάπισμα εἰς τὴν δεξιὰν σιαγόνα,
στρέψον αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ τέλειος·
ἐὰν ἀγγαρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ᾿ αύ-
τοῦ δύο· ἐὰν ἄρῃ τις τὸ ἱμάτιόν σου, δὸς αὐτῷ
καὶ τὸν χιτῶνα· ἐὰν λάβῃ τις ἀπὸ σοῦ τὸ σόν,
μὴ ἀπαίτει· οὐδὲ γὰρ δύνασαι. Παντὶ τῷ αἰ-
τοῦντί σε δίδου καὶ μὴ ἀπαίτει· πᾶσι γὰρ θέλει
δίδοσθαι ὁ πατὴρ ἐκ τῶν ἰδίων χαρισμάτων.
Μακάριος ὁ διδοὺς κατὰ τὴν ἐντολήν· ἀθῶος
γὰρ ἐστιν· οὐαὶ τῷ λαμβάνοντι· εἰ μὲν γὰρ
χρείαν ἔχων λαμβάνει τις, ἀθῶος ἔσται· ὁ δὲ
μὴ χρείαν ἔχων δώσει δίκνη, ἱνατί ἔλαβε καὶ είς
τί, ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ
ὥν ἔπραξε, καὶ ούκ ἐξελεύσεται ἐκεῖθεν μέχρις
οὗ ἀποδῷ τὸν ἔσχατον κοδράντην. Ἀλλὰ καὶ
περὶ τούτου δὴ εἴρηται· Ἱδρωσάτω ἡ ἐλεημοσύ-
νη σου εἰς τὰς χεῖράς σου, μέχρις ἅν γνῷς τίνι

Κεφ. β΄.

 Δευτέρα δὲ έντολὴ τῆς διδαχῆς Οὐ φονεύσεις,
οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις,
οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ
φονεύσεις τέκνον ἐν φθορᾷ οὐδὲ γεννηθὲν ἀπο-
κτενεῖς. Οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον,
οὐκ ἐπιορκήσεις, οὐ ψευδομαρτυρήσεις, οὐ κακο-
λογήσεις, οὐ μνησικακήσεις. Οὐκ ἔσῃ διγνώμων
οὐδὲ δίγλωσσος· παγὶς γὰρ θανάτου ἡ διγλωσ-
σία. Οὐκ ἔσται ὁ λόγος σου ψευδἠς, οὐ κενός,
ἀλλὰ μεμεστωμένος πράξει. Οὐκ ἔσῃ πλεονέκ-
της οὐδὲ ἅρπαξ οὐδὲ ὑποκριτὴς οὐδὲ κακοήθης
οὐδὲ ὑπερήφανος. Οὐ λήψῃ βουλὴν πονηρὰν
κατὰ τοῦ πλησίον σου. Οὐ μισήσεις πάντα ἄν-
θρωπον, ἀλλὰ οὓς μὲν ἐλέγξεις, περὶ δὲ ὧν προσ-
εύξῃ, οὓς δὲ άγαπήσεις ὑπὲρ τὴν ψυχήν σου.

Κεφ. γ΄.

Τέκνον μου, φεῦγε ἀπὸ παντὸς πονηροῦ καὶ
ἀπὸ παντὸς ὁμοίου αὐτοῦ· Μὴ γίνου ὀργίλος·
ὁδηγεῖ γὰρ ἡ ὀργὴ πρὸς τὸν φόνον· μηδὲ ζηλω-
τὴς μηδὲ ἐριστικὸς μηδὲ θυμικός· ἐκ γὰρ τού-
των ἁπάντων φόνοι γεννῶται. Τέκνον μου, μὴ
γίνου ἐπιθυμητής· ὁδηγεῖ γὰρ ἡ ἐπιθυμία πρὸς
τὴν πορνείαν· μηδὲ αἰσχρολόγος μηδὲ ὑψηλόφ-
θαλμος· ἐκ γὰρ τούτων ἀπάντων μοιχεῖαι γεν-
νῶνται. Τέκνον μου, μὴ γίνου οἰωνοσκόπος·
ἐπειδὴ ὁδηγεῖ εἰς τὴν εἰδωλολατρείαν· μηδὲ ἐπα-
οιδὸς μηδὲ μαθηματικὸς μηδὲ περικαθαίρων,
μηδὲ θέλε αὐτὰ βλέπειν· ἐκ γὰρ τούτων ἁπάν-
των εἰδωλολατρεία γεννᾶται. Τένον μου, μὴ
γίνου ψεύστης· ἐπειδὴ ὁδηγεῖ τὸ ψεῦσμα εἰς
ἐκ γὰρ τούτων ἁπάντων κλοπαὶ γεννῶνται. Τέκ-
νον μου, μὴ γίνου γόγγυσος· ἐπειδὴ ὁδηγεῖ είς τὴν
βλασφημίαν· μηδὲ αὐθάδης μηδὲ πονηρόφρων·
ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται.
Ἴσθι δὲ πραΰς, ἐπεὶ οἱ πραεῖς κληρονομήσουσι
τὴν γῆν. Γίνου μακρόθυμος καὶ έλεήμων καὶ
ἄκακος καὶ ἡσύχιος καὶ άγαθὸς καὶ τρέμων τούς
λόγους διὰ παντός, οὓς ἤκουσας. Οὐκ ὑψώσεις
σεαυτὸν οὐδὲ δώσεις τῇ ψυχῇ σου θράσος. Οὐ
κολληθήσεται ἡ ψυχή σου μετὰ ὑψηλῶν, ἀλλὰ
μετὰ δικαίων καὶ ταπεινῶν ἀναστραφήσῃ. Τὰ
συμβαίνοντά σοι ἐνεργήματα ὡς ἀγαθὰ προσ-
δέξῃ, εἰδὼς ὅτι ἄτερ Θεοῦ οὐδὲν γίνεται.

Κεφ. δ΄.

Τέκνον μου, τοῦ λαλοῦντός σοι τὸν λόγον τοῦ
Θεοῦ μνησθήσῃ νυκτὸς καὶ ἡμέρας, τιμήσεις δὲ
αὐτὸν ὡς Κύριον· ὅθεν γὰρ ἡ κυριότης λαλεῖται,
ἐκεὶ Κύριός ἐστιν. Ἐκζητήσεις, δὲ μαθ᾿ ἡμέραν
τὰ πρόσωπα τῶν ἁγίων, ἵνα ἐπαναπαύῃ τοῖς
λόγοις αὐτῶν. Οὐ ποθήσεις σχίσμα, εἰρηνεύ-
σεις δὲ μαχομένους· κρινεῖς δικαίως, οὐ λἠψῃ
 πρόσωτον ἐλέγξαι ἐπὶ παραπτώμασιν. Οὐ δι-
ψυχήσεις, πότερον ἔσται ἢ οὔ. Μὴ γίνου πρὸς
μὲν τὸ λαβεῖν ἐκτεἰνων τὰς χεῖρας, πρὸς δὲ τὸ
δοῦναι συσπῶν. ἐὰν ἔχῃς, διὰ τῶν χειρῶν σου
δώσεις λύτρωσιν ἁμαρτιῶν σου. Οὐ διστάσεις
 δοῦναι οὐδὲ διδοῦς γογγύσεις· γνώσῃ γὰρ τίς
ἐστιν ὁ τοῦ μισθοῦ καλὸς ἀνταποδότης. Οὐκ
ἀποστραφήσῃ τὸν ἐνδεόμενον, συγκοινωνήσεις
δὲ πάντα τῷ ἀδελφῷ σου καὶ οὐκ ἐρεῖς ἴδια εἶναι·
εὶ γὰρ ἐν τῷ ἀθανάτῳ κοινωνοί ἐστε, πόσῷ
 μᾶλλον ἐν τοῖς θνητοῖς; Οὐκ ἀρεῖς τὴν χεῖρα
σου ἀπὸ τοῦ υἱοῦ σου ἢ ἀπὸ τῆς θυγατρός σου,
ἀλλὰ άπὸ νεότητος διδάξεις τὸν φόβον τοῦ
Θεοῦ. Οὐκ ἐπιτάξεις δούλῳ σου ἢ παιδίσκῃ,
τοῖς ἐπὶ τὸν αὐτὸν Θεὸν ἐλπίζουσιν, ἐν πικρίᾳ
σου, μήποτε οὐ μὴ φοβηθήσονται τὸν ἐπ᾿ ἀμ-
φοτέροις Θεόν· οὐ γὰρ ἔρχεται κατὰ πρόσωπον
καλέσαι, ἀλλ᾿ ἐφ᾿ οὓς τὸ πνεῦμα ἡτοίμασεν.
Ὑμεῖς δὲ δούλοι ὑποταγήσεσθε τοῖς κυρίοις
ὑμῶν ὡς τύτῳ Θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ.
Μισήσεις πᾶσαν ὑπόκρισιν καὶ τᾶν ὃ μὴ ἀρεσ-
τὸν τῷ Κυρίῳ. Οὐ μὴ ἐγκαταλίπῃς ἐντολὰς
Κυρίου, φυλάξεις δὲ ἃ παρέλαβες, μήτε προστι-
θεὶς μήτε ἀφαιρῶν. Ἐν έκκλησίᾳ ἐξομολογήσῃ
τὰ παραπτώματά σου, καὶ οὐ προσελεύσῃ ἐπὶ
προσευχήν σου ἐν συνειδήσει πονηρᾷ. Αὕτη
ἐστὶν ἡ ὁδὸς τὴς ζωῆς.

Κεφ. ε΄.

Ἡ δὲ τοῦ θανάτου ὁδός ἐστιν αὕτη· πρῶτον
πάντων πονηρά ἐστι καὶ κατάρας μεστή· φόνοι,
μοιχεῖαι, ἐπιθυμίαι, πορνεῖαι, κλοπαί, εἰδωλο-
λατρεῖαι, μαγεῖαι, φαρμακεῖαι, ἁρπαγαί, ψευδο-
μαρτυρίαι, ὑποκρίσεις, διπλοκαρδία, δόλος, ὑπερ-
ηφανία, κακία, αὐθάδεια, πλεονεξία, αἰσχρολο-
γἰα, ζηλοτυπία, θρασύτης, ὕψος, ἀλαζονεία·
διῶκται ἀγαθῶν, μισοῦντες ἀλήθειαν, ἀγαπῶν-
τες ψεῦδος, οὐ γινώσκοντες μισθὸν δικαιο-
σύνης, οὐ κολλῶμενοι ἀγαθῷ οὐδὲ κρίσει δι-
καίᾳ, ἀγρυπνοῦντες οὐκ εἰς τὸ ἀγαθόν, ἀλλ᾿
εἰς τὸ πονηρόν· ὧν μακρὰν πραΰτης καὶ ὑπο-
μονή, μάταια ἀγαπῶντες, διώκοντες ἀνταπό-
δομα, οὐκ ἐλεοῦντες πτωχόν, οὐ πονοῦντες ἐπὶ
καταπονουμένῳ, οὐ γινώσκοντες τὸν ποιήσαντα
αὐτούς, φονεῖς τέκνων, φθορεῖς πλάσματος Θεοῦ,
ἀποστρεφόμενοι τὸν ἐνδεόμενον, καταπονοῦντες
τὸν θλιβόμενον, πλουσίων παράκλητοι, πενή-
των ἄνομοι κριταί, πανθαμάρτητοι· ῥυσθείητε,
τέκνα, ἀπὸ τούτων ἁπάντων.

Κεφ. ϛ΄.

Ὅρα μή τις σε πλανήσῃ ἀπὸ ταύτης τῆς ὁδοῦ
τῆς διδαχῆς, ἐπεὶ παρεκτὸς Θεοῦ σε διδάσκει.
Εἰ μὲν γὰρ δύνασαι βαστάσαι ὅλον τὸν ζυγὸν
τοῦ Κυρίου, τέλειος ἕσῃ· εἰ δ᾿ οὐ δύνασαι, ὃ δύνῃ
τοῦτο ποίει. Περὶ δὲ τῆς βρώσεως, ὃ δύνασαι
βάστασον· ἀπὸ δὲ τοῦ είδωλαθύτου λίαν τρός-
εχε· λατρεία γὰρ ἐστι Θεῶν νεκρῶν.

Κεφ. ζ΄.

Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε·
ταῦτα πάντα προειπόντες, βαπτίσατε εἰς τὸ
ὄνομα τοῦ Πατρὸς καὶ τοῦ Υίοῦ καὶ τοῦ ἁγίου
Πνεύματος ἐν ὕδατι ζῶντι. Ἐὰν δὲ μὴ ἔχῃς
ὕδωρ ζῶν, εἰς ἄλλο ὕδωρ βάπτισον· εἰ δ᾿ οὐ
δύνασαι ἐν ψυχρῷ, ἐν θερμῷ. Ἐὰν δε ἀμφότερα
μὴ ἔχῃς, ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ είς
ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος.
Πρὸ δὲ τοῦ βαπτίσματος προνηστευσάτω ὁ βαπ-
τίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἀλλοι δύ-
νανται· κελεύσεις δὲ νηστεῦσαι τὸν βαπτιζο-
μενον πρὸ μιᾶς ἢ δύο.

Κεφ. η΄.

Αἱ δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν
ὑποκριτῶν· νηστεύουσι γὰρ δευτέρᾳ σαββά-
των καὶ πέμπτῃ· ὑμεῖς δὲ νηστεύσατε τετ-
ράδα καὶ παρασκευήν. Μηδὲ προσεύχεσθε
ὡς οἱ ὑποκριταί, ἀλλ᾿ ὡς ἐκέλευσεν ὁ Κύριος
ἐν τῷ εὐαγγελίῳ αὐτοῦ, οὕτω προσεύχεσθε·
Πάτερ ἡμῶν ὁ ἐν τῷ οὐρανῷ, ἁγιασθήτω τὸ
ὄνομά σου, έλθέτω ἡ βασιλεία σου, γενη-
θήτω τὸ θέλημά σου ὡς ἐν ούρανῷ καὶ ἐπὶ γῆς·
τὸν ἄρτον ἡμῶν τὸν επιούιον δὸς ἡμῖν σήμε-
ρον καὶ ἄφες ἡμῖν τὴν ὀφειλὴν ἡμῶν ὡς καὶ
ἡμεἰς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν, καὶ μὴ
εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς
ἀπὸ τοῦ πονηροῦ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ
δόξα εἰς τοὺς αἰῶνας. Τρὶς τῆς ἡμέρας οὕτω

Κεφ. θ΄.

Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε·
πρῶτον περὶ τοῦ ποτηρίου· Εὐχαριστοῦμέν σοι,
Πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλου Δαβὶδ
τοῦ παιδός σου, ἧς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ
τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Περὶ
δὲ τοῦ κλάσματος· Εὐχαριστοῦμέν σοι, Πάτερ
ἡμῶν, ὑπὲρ τῆς ζωῆς καὶ γνώσεως, ἧς ἐγνὠρισας
ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς
τοὺς αἰῶνας. Ὥσπερ ἧν τοῦτο κλάσμα διεσκορ-
πισμένον ἐπάνω τῶν ὀρέων καὶ συναχθὲν ἐγἐ-
νετο ἕν, οὕτω συναχθήτω σου ἡ ἐκκλησία ἀπὸ
τῶν περάτων τῆς γῆς εἰς τὴν σὴν βασιλείαν·
ὅτι σοῦ ἐστιν ἡ δόξα καὶ ἡ δύναμις διὰ Ἰησοῦ
Χριστοῦ εἰς τοὺς αἰῶνας. Μηδεὶς δὲ φαγέτω
μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν, ἀλλ᾿ οἱ
βαπτισθέντες εἰς ὄνομα Κυρίου· καὶ γὰρ περὶ
τούτου εἴρηκεν ὁ Κύριος· Μὴ δῶτε τὸ ἅγιον τοῖς

Κεφ. ι΄.

Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστή-
σατε· Εὐχαριστοῦμέν σοι, Πάτερ ἅγιε, ὑπὲρ τοῦ
ἁγίου ὀνόματός σου, οὗ κατεσκήνωσας ἐν ταῖς
καρδίαις ἡμῶν, καὶ ὑπὲρ τῆς γνώσεως καὶ πίσ-
τεως καὶ ἀθανασίας· ἧς ἐγνώρισας ἡμῖν διὰ
Ἰησοῦ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς
αἰῶνας. Σὐ, δέσποτα παντοκράτορ, ἔκτισας τὰ
πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ
ποτὸν ἔδωκας τοῖς ἀνθρώποις εἰς ἀπόλαυσιν ἵνα
σοι εὐχαριστήσωσιν, ἡμῖν δὲ ἐχαρίσω πνευ-
ματικὴν τροφὴν καὶ ποτὸν καὶ ζωὴν αἰώνιον διὰ
τοῦ παιδός σου. Πρὸ τάντων εὐχαριστοῦμέν
σοι ὅτι δυνατὸς εἶ· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας.
Μνήσθητι, Κύριε, τῆς ἐκκλησίας σου τοῦ ῥύσα-
σθαι αὐτὴν ἀπὸ παντὸς πονηροῦ καὶ τελειῶσαι
αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ
τῶν τεσσάρων ἀνέμων, τὴν ἁγιασθείσαν εἰς τὴν
σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ· ὅτι σοῦ
ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας.
Ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὖτος.
Ὡσαννὰ τῷ υἱῷ Δαβίδ. Εἴ τις ἅγιός ἐστιν, έρ-
χέσθω· εἴ τις οὐκ ἔστι, μετανοείτω· μαραναθά.
Ἀμήν. Τοῖς δὲ προφήταις ἐπιτρέπετε εύχα-
ριστεῖν ὅσα θέλουσιν.

Κεφ. ιαʹ.

Ὅς ἂν οὖν ἐλθὼν διδάξῃ ὑμᾶς ταῦτα πάντα,
τὰ προειρημένα, δέξασθε αὐτόν· ἐὰν δὲ αὐτὸς
ὁ διδἀσκων στραφεὶς διδάσκῃ ἄλλην διδαχὴν εἰς
τὸ καταλῦσαι, μὴ αὐτοῦ ἀκοῦσητε· εἰς δὲ τὸ
προσθεῖναι δικαιοσύνην καὶ γνῶσιν Κυρίου,
δέξασθε αὐτὸν ὡς Κύριον. Περὶ δὲ τῶν ἀποσ-
τόλων καὶ προφητῶν κατὰ τὸ δόγμα τοῦ εὐαγ-
γελίου, οὕτω ποιἠσατε. Πᾶς δὲ ἀπόστολος
ἐρχόμενος πρὸς ὑμᾶς δεχθήτω ὡς Κύριος· οὐ
μενεῖ δὲ ἡμέραν μίαν· ἐὰν δὲ ᾖ χρεία, καὶ τὴν
ἀλλην· τρεῖς δὲ ἐὰν μείνῃ. ψευδοπροφήτης
ἐστίν. Ἐξερχόμενος δὲ ὁ ἀπόστολος μηδὲν λαμ-
βανέτω εἰμὴ ἄρτον ἕως οὗ αὐλισθῇ· ἐὰν δὲ ἀρ-
γύριον αἰτῇ, ψευδοπροφήτης ἐστί. Καὶ πάντα
προφήτην λαλοῦντα ἐν πνεύματι οὐ πειράσετε
οὐδὲ διακρινεῖτε· πᾶσα γὰρ ἁμαρτῖα ἀφεθή-
σεται, αὕτη δὲ ἡ ἁμαρτία οὐκ ἀφεθήσεται. Οὐ
πᾶς δὲ ὁ λαλῶν ἐν πνεύματι προφήτης ἐστίν,
ἀλλ᾿ ἐὰν ἔχῃ τοὺς τρόπους Κυρίου. Ἀπὸ οὖν
τῶν τρόπων γνωσθήσεται ὁ ψευδοπροφήτης καὶ
ὁ προφήτης. Καὶ πᾶς προφήτης ὁρίζων τρά-
πεζαν ἐν πνεύματι, οὐ φάγεται ἀπ᾿ αὐτῆς, εἰδὲ
μήγε ψευδοπροφήτης ἐστί· πᾶς δὲ προφήτης
διδάσκων τὴν ἀλήθειαν, εἰ ἃ διδάσκει οὐ ποιεῖ,
ψευδοπροφήτης ἐστί. Πᾶς δὲ προφήτης δεδοκι-
μασμένος, ἀληθιωός, ποιῶν εἰς μυστήριον κοσμι-
κὸν ἐκκλησίας, μὴ διδάσκων δὲ ποιεῖν ὅσα αὐτὸς
ποιεῖ, οὐ κριθήσεται ἐφ᾿ ὑμῶν· μετὰ Θεοῦ γὰρ
ἔχει τὴν κρίσιν· ὠσαύτως γὰρ ἐποίησαν καὶ οἱ
ἀρχαῖοι προφῆται. Ὃς δ᾿ἃν εἴπῃ ἐν πνεύματι·
Δός μοι ἀργύρια ἢ ἕτερά τινα, οὐκ ἀκούσεσθε
αὐτοῦ· ἐὰν δὲ περὶ ἄλλων ὑστερούντων εἴτῃ
δοῦναι, μηδεὶς αὐτὸν κρινέτω.

Κεφ. ιβʹ.

Πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου δεχ-
θήτω, ἔπειτα δὲ δοκιμάσαντες αὐτὸν γνώσεσθε·
σύνεσιν γὰρ ἕξετε δεξιὰν καὶ ἀριστεράν. Εἰμὲν
παρόδιός ἐστιν ὁ ἐρχόμενος, βοηθεῖτε αὐτῷ ὅσον
δύνασθε· οὐ μενεῖ δὲ πρὸς ὑμᾶς εἰ μὴ δύο ἢ
τρεῖς ἡμέρος, ἐὰν ᾖ ἀνάγκη. Εἰ δὲ θέλει πρὸς
ὑμᾶς καθῆσαι, τεχνίτης ὤν, ἐργαζέσθω καὶ
φαγέτω· εἰ δὲ οὐκ ἔχει τέχνην, κατὰ τὴν σύνεσιν
ὑμῶν προνοήσατε, πῶς μὴ ἀργὸς μεθ᾿ ὑμῶν ζήσε-
ται χριστιανός. Εἰ δ᾿ οὐ θέλει οὕτω ποιεῖν, χρισ-
τέμπορός ἐστι· προσέχετε ἀπὸ τῶν τοιούτων.

Κεφ. ιγʹ.

Πᾶς δὲ προφήτης ἀληθινός, θέλων καθῆσαι
πρὸς ὑμᾶς, ἄξιός ἐστι τῆς τροφῆς αὐτοῦ. Ὡσαύ-
τως διδάσκαλος ἀληθινός ἐστιν ἄξιος καὶ αὐ-
τός, ὥςπερ ὁ ἐργάτης, τῆς τροφῆς αὐτοῦ. Πᾶ-
σαν οὖν ἀπαρχὴν γεννημάτων ληνοῦ καὶ ἅλωνος,
βοῶν τε καὶ προβάτων λαβὼν δώσεις τοῖς προ-
φήταις· αὐτοὶ γάρ εἰσιν οἱ ἀρχιερεῖς ὑμῶν.
Ἐὰν δὲ μὴ ἔχητε προφήτης, δότε τοῖς πτωχοῖς.
Ἐὰν σιτίαν ποιῇς, τὴν ἀπαρχὴν λαβὼν δὸς κατὰ
τὴν ἐντολήν. Ὡσαύτως κεράμιον οἴνου ἢ ἐλαίου
ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις·
ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ παντὸς κτήματος
λαβὼν τὴν ἀπαρχὴν ὡς ἄν σοι δόξῃ, δὸς κατὰ
τὴν ἐντολήν.

Κεφ. ιδʹ.

Κατὰ κυριακὴν δὲ Κυρίου συναχθέντες κλά-
σατε ἄρτον καὶ εύχαριστήσατε προσεξομολογη-
σάμενοι τὰ παραπτώματα ὑμῶν, ὅπως καθαρὰ
ἡ θυσία ὑμῶν ᾖ. Πᾶς δὲ ἔχων τὴν ἀμφιβολίαν
μετὰ τοῦ ἑταίρου αὐτοῦ μὴ συνελθέτω ὑμῖν, ἕως
οὗ διαλλαγῶσιν, ἵνα μὴ κοινωθῇ ἡ θυσία ὑμῶν·
αὕτη γὰρ ἐστιν ἡ ῥηθεῖσα ὑπὸ Κυρίου· Ἐν
παντὶ τόπῳ καὶ χρόνῳ προσφέρειν μοι θυσίαν
καθαράν· ὅτι βασιλεὺς μέγας εἰμί, λέγει Κύρι-
ος, καὶ τὸ ὄνομά μου θαυμαστὸν ἐν τοῖς ἔθνεσι.

Κεφ. ιεʹ.

Χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ
διακόνους ἀξίους τοῦ Κυρίου, ἄνδρας πραεῖς καὶ
ἀφιλαργύρους καὶ ἀληθεῖς καὶ δεδοκιμασμένους·
ὑμῖν γὰρ λειτουργοῦσι καὶ αὐτοὶ τὴν λειτουργὶ-
αν τῶν προφητῶν καὶ διδασκάλων. Μὴ οὖν
ὑπερίδητε αὐτούς· αὐτοὶ γὰρ εἰσιν οἱ τετιμημέ-
νοι ὑμῶν μετὰ τῶν προφητῶν καὶ διδασκάλων.
Ἐλέγχετε δὲ ἀλλήλους μὴ ἐν ὀργῇ, ἀλλ᾿ ἐν
εἰρήνῃ, ὡς ἔχετε ἐν τῷ εὐαγγελίῳ· καὶ παντὶ
ἀστοχοῦντι κατὰ τοῦ ἑτέρου μηδεὶς λαλείτω μηδὲ
παρ᾿ ὑμῶν ἀκουέτω, ἕως οὗ μετανοήσῃ. Τὰς δὲ
εὐχὰς ὑμῶν καὶ τὰς ἐλεημοσύνας καὶ πάσας τὰς
πράξεις οὕτω ποιήσατε, ὡς ἔχετε ἐν τῷ εὐαγγε-
λίῳ τοῦ Κυρίου ἡμῶν.

Κεφ. ιϛ΄.

Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν· οἱ λύχνοι
ὑμῶν μὴ σβεσθήτωσαν, καὶ αἱ ὀσφύες ὑμῶν μὴ
ἐκλυέσθωσαν, ἀλλὰ γίνεσθε ἕτοιμοι· οὐ γὰρ
οἴδατε τὴν ὥραν, ἐν ᾗ ὁ Κύριος ἡμῶν ἔρχεται.
Πυκνῶς δὲ συναχθἠσεσθε ζητοῦντες τὰ ἀνήκον-
τα ταῖς ψυχαῖς ὑμῶν· οὐ γὰρ ὠφελήσει ὑμᾶς
ὁ πᾶς χρόνος τῆς πίστεως ὑμῶν, ἐὰν μὴ ἐν τῷ
ἐσχάτῳ καιρῷ τελειωθῆτε. Ἐν γὰρ ταῖς ἐσχᾶ-
ταις ἡμέραις πληθυνθήσονται οἱ ψευδοπροφῆται
καὶ οἱ φθορεῖς καὶ στραφήσονται τὰ πρόβατα
εἰς λύκους καὶ ἡ ἀγάπη στραφήσεται εἰς μῖσος·
αὐξανοὐσης γὰρ τῆς ἀνομίας, μισήσουσιν ἀλλή-
λους καὶ διώξουσι καὶ παραδώσουσι, καὶ τότε
φανήσεται ὁ κοσμοπλάνος ὡς υἱὸς Θεοῦ καὶ ποι-
ήσει σημεἰα καὶ τέρατα, καὶ ἡ γῆ παραδοθήσε-
ται εἰς χεῖρας αὐτοῦ, καὶ ποιήσει ἀθέμιτα, ἃ
οὐδέποτε γίγονεν ἐξ αἰῶνος. Τότε ἥξει ἡ κτίσις
τῶν ἀνθρώπων εἰς τὴν πύρωσιν τῆς δοκιμασίας
καὶ σκανδαλισθήσονται πολλοὶ καὶ ἀπολοῦνται,
οἱ δὲ ὑπομείναντες ἐν τῇ πίστει αὐτῶν σωθή-
σονται ὑπ᾿ αὐτοῦ τοῦ καταθέματος. Καὶ τότε
φανήσεται τὰ σημεῖα τῆς ἀληθείας· πρῶτον,
σημεῖον ἐκπετάσεως ἐν οὐρανῷ, εἶτα σημεῖον
φωνῆς σάλπιγγος καὶ τὸ τρίτον ἀνάστασις νε-
κρῶν· οὐ πάντων δέ, ἀλλ᾿ ὡς ἐρρέθη· Ἥξει ὁ
Κύριος καὶ πάντες οἱ ἅγιοι μετ᾿ αὐτοῦ. Τότε
ὄψεται ὁ κόσμος τὸν Κύριον ἐρχόμενον ἐπάνω
τῶν νεφελῶν τοῦ οὐρανοῦ.


of the
Twelve Apostels.

Teaching of the Lord, through the Twelve Apostles,
to the Nations.

Chap. I: 1 — Two ways there are, one of life and one of
death, but there is a great difference between the two
ways. The way of life, then, is this: First, thou shalt
love the God who made thee; secondly, thy neighbor
as thyself; and all things whatsoever thou wouldst not
have befall thee, too, do not to another. Now
of these words the teaching is this: Bless them that
curse you, and pray for your enemies, and fast for
them that persecute you: for what thank have ye if ye
love them that love you? Do not the nations also the
same? But love ye them that hate you and ye shall
have no enemy. Abstain from the fleshly and worldly
lusts. If any one give thee a blow on the right cheek,
turn to him the other also, and thou shalt be perfect;
if any one compel thee to go one mile, go with him
two; if any one take thy cloak, give him thy tunic also;
if any one take from thee what is thine, ask it not
back; for indeed thou canst not. To every one that
asketh thee, and ask not back; for to all the
Father desires to give of his own gracious gifts. Blessed
is he that giveth according to the commandment; for
he is guiltless; wo to him that taketh; for if indeed,
one taketh who hath need, he shall be guiltless; but he
who hath no need shall give account, why he took, and
for what purpose, and coming under arrest shall be ex-
amind concerning what he did, and shall not go out
thence until he pay the last farthing. But it hath
been also said concerning this matter: Let thine alms
sweat in thy hands, until that knowest to whom thou
shouldst give.

Chap. II: 2 — Now the second commandment of the
teaching is: Thou shalt not kill, thou shalt not commit
adultery, thou shalt not corrupt boys, thou shalt not
commit fornication, thou shalt not steal, thou shalt not
practise magic, thou shalt not use sorcery, thou shalt
not slay a child by abortion, nor what is begotten shall
thou destroy. Thou shalt not lust after the things
of thy neighbour, thou shalt not forswear thyself,
thou shalt not bear false witness, thou shalt not re-
vile, thou shalt not bear malice. Thou shalt not be
doubled-minded nor doubled-tongued; for a snare of
death is the double tongue. Thy speech shall not be
false, nor empty, but filled with doing. Thou shalt not
be covetous, nor rapacious, nor a hypocrite, nor malicious,
nor arrogant. Thou shalt not take evil counsel against
thy neighbour. Thou shalt hate no man, but some thou
shalt reprove, and for some thou shalt pray, and some
thou shalt love above thy life.

Chap. III: 3 — My child, flee from every evil thing, and
from everything like it. Be not inclined to anger, for
anger leadeth to murder; nor jealous, nor contentious,
nor passionate; for of all these murders are begotten.
My child, become not lustful; for lust leadeth to for-
nication; nor foul-mouthed, nor lofty-eyed; for of all
these things adulteries are begotten. My child, become
not an omen-watcher; since it leadeth into idolatry;
nor an enchanter, nor an astrologer, nor a purifier, nor
be willing to look upon these things; for of all these
things idolatry is begotten. My child, become not a
liar; since lying leads to theft; nor avaricious, nor vain-
glorious; for of all these things thefts are begotten.
My child, become not a murmurer; since it leads to
blasphemy; nor presumptuous, nor evil-minded; for of
all these things blasphemies are begotten. But be meek,
since the meek shall inherit the earth. Become long-
suffering and pitiful and guileless and gentle and good,
and tremble continually at the words which thou hast
heard. Thou shalt not exalt thyself, nor permit over-
boldness to thy soul. Thy soul shall not cleave to the
high, but with the righteous and lowly thou shalt
dwell. The things that befall thee accept as well-
wrought, knowing that without God nothing occurs.

Chap IV: 4 — My child, him that speaks to thee the
word of God remember night and day, and thou shalt
honor him as the Lord; for where that which pertaineth
to the Lord is spoken there the Lord is. And thou shalt
seek out daily the faces of the saints that thou mayst be
refreshed by their words. Thou shalt not desire division,
but shalt make peace between those who content; thou
shalt judge justly, thou shalt not respect persons in con-
victing for transgressions. Thou shalt not hesitate
whether it shall be or not. Become not one who for tak-
ing stretches out the hands, but for giving draws them
in; if thou hast anything, by thy hands thou shalt give
a ransom for thy sins. Thou shalt not hesitate to give,
nor when giving shalt thou murmur, for thou shalt know
who is the good dispenser of the recompense. Thou
shalt not turn away the needy, but shalt share all things
with thy brother, and shalt not say they are thine own;
for it ye are partners in that which is imperishable, how
much more is the perishable things? Thou shalt not
take off thy hand from thy son and from thy daughter,
but from youth thou shalt teach them the fear of God.
Thou shalt not lay commands in thy bitterness upon thy
slave or handmaid, who hope in the same God, lest they
perchance shalt not fear the God who is over you both;
for he cometh not to call men according to the ap-
pearance, but to those whom the Spirit hath made
ready. And ye, slaves, ye shall be subject to your lords,
as to God's image, in modesty and fear. Thou shalt
hate every hypocrisy, and whatever is not pleasing to
the Lord. Thou shalt by no means forsake the Lord's
commandments, but shalt guard what thou hast received,
neither adding to it nor taking from it. In the church
thou shalt confess thy transgressions, and shalt not come
forward for thy prayer with an evil conscience. This
is the way of life.

Chap V: 5 — Now the way of death is this: first of
all it is evil, and full of curse; murders, adulteries, lusts,
fornications, thefts, idolatries, magic arts, sorceries, rob-
beries, false testimonies, hypocrisies, duplicity, craft,
arrogance, vice, presumptuousness, greed, foul speech,
jealousy, over-boldness, loftiness, pretence; persecutors
of the good, hating truth, loving falsehood, knowing not
the reward of righteousness, not cleaving to what which
is good nor to righteous judgment, on the watch not
for good but for evil; far from whom are meekness
and humility, loving vanities, pursuing revenge, not
knowing him that made them, murderers of children,
destroyers of the image of God, turning away the
needy, oppressing the afflicted, advocates of the rich,
lawless judges of the poor, universal sinners: may ye
be delivered, children, from all these.

Chap VI: 6 — See that no one lead thee astray from
this way of the teaching, because apart from God does
he teach thee. For if thou art able to bear the whole
yoke of the Lord, thou shalt be perfect; but if thou art
not able, what thou art able, that do. And concerning
food, what thou are able, bear; but of that offered to
idols, beware exceedingly; for it is a worship of dead

Chap VII: 7 — Now concerning baptism, thus baptize
ye: having first uttered all these things, baptize into the
name of the Father, and of the Son, and of the Holy
Spirit, in running water. But if thou hast not running
water, baptize in other water; and if thou canst not in
cold, then in warm. But if thou hast neither, pour
water upon the head thrice, into the name of the Father
and Son and Holy Spirit. But before the baptism let
the baptizer and the baptized fast, and whatever others
can; but the baptized thou shalt command to fast for
two or three days before.

Chap VIII: 8 — But let not your fasting be appointed
in common with the hypocrites; for they fast on the
second day of the week and on the fifth; but do ye fast
during the fourth, and the preparation day. Nor pray
ye like the hypocrites, but as the Lord commanded in his
gospel, thus pray: Our Father who art in heaven, Hal-
lowed by thy name, thy kingdom come, thy will be
done, as in heaven, so on earth; our daily bread give us
to-day, and forgive us our debt as we also forgive our
debtors, and bring us not into temptation, but deliver us
from the evil one; for thine is the power and the glory
forever. Thee times in the day pray ye thus.

Chap IX: 9 — Now concerning the Eucharist, thus give
thanks; first, concerning the cup: We thank thee, our
Father, for the holy vine of David thy servant, which
thou hast made known to us through Jesus thy servant;
to thee by the glory forever. And concerning the
broken bread: We thank thee, our Father, for the life
and the knowledge which thou hast made known to us
through Jesus thy servant; to thee by the glory forever.
Just as this broken bread was scattered over the hills
and having been gathered together became one, so let
thy church be gathered together from the ends of the
earth into thy kingdom; for thine is the glory and the
power through Jesus Christ forever. But let no one eat
or drink of your Eucharist, except those baptized into
the Lord's name; for in regard to this the Lord hath
said: Give not that which is holy to the dogs.

Chap X: 10 — Now after ye are filled thus do ye give
thanks: We thank thee, holy Father, for thy holy
name, which thou hast caused to dwell in our hearts,
and for the knowledge and faith and immortality which
thou hast made known to us through Jesus thy servant;
to thee be the glory forever. Thou, Almighty Master,
didst create all things for thy name's sake; both food
and drink thou didst give to men for enjoyment, in
order that they might give thanks to thee; but to us
thou hast graciously given spiritual food and drink
and eternal life through thy servant. Before all things,
we thank thee that thou art powerful; to thee be the
glory forever. Remember, Lord, thy church, to de-
liver it from every evil and to make it perfect in thy
love, and gather it from the four winds, it, the sancti-
fied, into thy kingdom, which thou hast prepared for
it; for thine is the power and the glory forever. Let
grace come and let this world pass away. Hosanna to
the son of David! Whoever is holy, let him come;
whoever is not let him repent. Maranatha. Amen.
But permit the prophets to give thanks as much as they

Chap XI: 11 — Now whoever cometh and teacheth you
all these things, before spoken, receive him; but if the
teacher himself turn aside and teach another teaching,
so as to overthrow this, do not hear him; but if he teach
so as to promote righteousness and knowledge of the
Lord, receive him as the Lord. But in regard to the
apostles and prophets, according to the ordinance of the
gospel, so do ye. And every apostle who cometh to you,
let him be received as the Lord; but he shall not remain
more than one day; if, however, there be need, then
the next day; but if he remain three days, he is a false
prophet. But when the apostle departeth, let him take
nothing except bread enough till he lodge again; but
if he ask money, he is a false prophet. And every
prophet who speaketh in the spirit, ye shall not try
nor judge; for every sin shall be forgiven, but this sin
shall not be forgiven. But not every one that speaketh
in the spirit is a prophet, but only if he have the ways
of the Lord. So from their ways shall the false prophet
and the prophet be known. And no prophet who or-
ders a meal, in the spirit, eateth of it, unless indeed he
is a false prophet; and every prophet who teacheth the
truth, if he do not which he teacheth, is a false
prophet. But every prophet, proved, true, acting with
a view to the mystery of the church on earth, but not
teaching others to do all that he himself doeth, shall
not be judged among you; for with God he hath his
judgment; for so did the ancient prophets also. But
whoever, in the spirit, says: Give me money, or some-
thing else, ye shall not hear him; but if for others in
need, he bids you give, let no one judge him.

Chap XII: 12 — But let every one that cometh in the
Lord's name be received, but afterward ye shall test and
know him; for ye shall have understanding, right and
left. If he who comes is a traveller, help him a much
as ye can; but he shall not remain with you, unless for
two or three days, if there be necessity. But if he will
take up his abode among you, being an artisan, let him
work and so eat; but if he have no trade, provide,
according to your understanding, that no idler live
with you as a Christian. But if he will not act accord-
ing to this, he is one who makes gain out of Christ; be-
ware of such.

Chap XIII: 13 — But every true prophet who will set-
tle among you is worthy of his support. Likewise a
true teacher, he also is worthy, like the workman, of
his support. Every firstfruit, then, of the products of
wine-press and threshing-floor, or oxen and of sheep,
thou shalt take and give to the prophets; for they are
your high-priests. but if ye have no prophet, give it to
the poor. If thou makest a baking of bread, take the
first of it and give according to the commandment. In
like manner when thou openest a jar of wine or oil, take
the first of it and give to the prophets; and of money and
clothing and every possession take the first, as seems
right to thee, and give according to the commandment.

Chap XIV: 14 — But on the Lord's day do ye assemble
and break bread, and give thanks, after confessing your
transgressions, in order that your sacrifice may be pure.
But every one that hath controversy with his friend, let
him not come together with you, until they be reconciled,
that your sacrifice may not be profaned. For this is
that which was spoken by the Lord: At every place and
time, bring me a pure sacrifice; for a great king am I,
saith the Lord, and my name is marvellous among the

Chap XV: 15 — Now appoint for yourselves bishops and
deacons worthy of the Lord, men meek and not ava-
ricious, and upright and proved; for they, too, render
you the service of the prophets and teachers. Despise
them not, therefore; for they are the ones who are
honored of you, together with the prophets and teachers.

And reprove one another, not in anger but in peach,
as ye have it in the gospel; and to every one who erreth
against another, let no one speak, nor let him hear any-
thing from yo, until he repent. But your prayers and
your alms and all your deeds so do ye, as ye have it
in the gospel of our Lord.

Chap XVI: 16 — Watch for your life's sake; let your
lamps not go out, and your loins not be relaxed, but be
ready; for ye know not the hour in which our Lord com-
eth. But ye shall come together often, and seek the
things which befit your souls; for the whole time of your
faith thus far will not profit you, if ye do not be-
come perfect in the last time. For in the last days
the false prophets and the corruptors shall be multiplied,
and the sheep shall be turned into wolves, and love
shall be turned into hate; for when lawlessness in-
creaseth they shall hate one another, and shall persecute
and shall deliver up, and then shall appear the world-
deceiver as the Son of God, and shall do signs and won-
ders, and the earth shall be given into his hands, and
he shall commit iniquities which have never get been
done since the beginning. Then all crated men shall
com into into the fire of trial, and many shall be made to
stumble and shall perish. But they that endure in
their faith shall be saved from this curse. And then
shall appear the signs of the truth; first the sign of an
opening in heaven, then the sign of the trumpet's sound,
and thirdly, the resurrection of the dead; yet not of all,
but as it hath been said: The Lord will come and the
saints with him. Then shall the world see the Lord
coming upon the clouds of heaven.



Old Testament
  	                      Line 	  	                       Line
*Deut. 5:17-19 	35 f. 	*Sirach 4:31 	    86 f.
*Tobit. 4:15 	      7 f.      Zech. 14:5 	      315 f.
*Sirach 2:4 	       75 f.      *Mal. 1:11, 14   273 f.
*Sirach. 4:5 	       91 f.

New Testament
                              Line                                            Line
*Matt. 5:5                 69 f.        *Matt. 24:3-4             298 f.
*Matt. 5:22             284 f.        *Matt. 24:24-31         313 f.
*Matt. 5:26               30 f.        *Matt 24:31               200 f.
*Matt. 5:39-48          16 f.        *Matt. 24:43, 44        291 f.
Matt. 6:5-13           155 f.         Matt 28:19               140 f.
*Matt. 6 and 7        289          *Luke 6:27-35             10
*Matt. 7:6              183 f.        *Luke 9:1-6               215 f.
*Matt. 7:15-23       215 f.         Luke 10:4-21           215 f.
*Matt. 10:5-12       215 f.         Luke 11:2-4            215 f.
*Matt. 10:10          256 f.        *Luke 11 and 12      289 f
*Matt 12:31           224 f.        *Luke 12:35             291 f.
*Matt. 18:15-17     284           *Acts 4:32                  92 f.
*Matt. 18:21-35     284           *Eph 6:5, 9              103 f.
Matt. 21:9             205           *1 Thess. 5:22           50 f.
Matt. 22:27-39         5 f.        *1 Pet. 2:11                15 f.

¹ This table is that of Bryennios, who adds: “By this sign [*]
are distinguished the passages which are not verbally cited
in the ‘Teaching,’ and those to which the ‘Teaching,’ simply
refers, with the words, ‘As the Lord commanded in the gospel.’”




Another title is Διδαχὴ κυρίου διὰ τῶν δώδεκα Ἀποστόλων,
“Teaching of the Lord through the Twelve Apostles.” Athanasius
also calls it διδαχή. But Eusebius (Hist iii. 25) uses the plural,
διδαχαί. And Clement of Alexandria cites it as γραφή.

Κεφ. αʹ. — CHAP. I.

P. 2, 1.8.—“do not to another”] The Golden Rule occurs both
here and in the Apostolic Constitutions (vii. 2), in a negative
form, as in the teachings of Confucius.

P. 2, 1.11.—“fast for them that persecute you”] The emphasis
put upon fasting, here and elsewhere in this document, is not
sign of Montanism, since fasting was much emphasized in the
early Church, and Montanism itself was, in this respect, only an
exaggeration of common usage.

P. 4, 1.15—“ye shall have no enemy”] Suggested, apparently,
by 1 Pet. iii.13, “And who is he that will harm you, if ye be
zealous of that which is good?”

P. 4, 1.22—“for indeed thou canst not”] Because Christians
were forbidden to go to law before the unrighteous,”
1 Cor. vi. 1.

P. 4, 1.32—“Let thine alms sweat in thy hands, until thou
knowest to whom thou shouldst give”] A very graphic
injunction of carefulness in giving.

Κεφ. βʹ. — CHAP. II.

P. 4, 1.36.—“thou shalt not corrupt boys”] The παιδεραστία
of Classic writers, referred to by Paul in Rom. i.27.

P. 6, 1.38.—“by abortion”] Another heathen abomination.

P. 6, 1.42, 43.—“διγλωσσία”] This noun does not occur in
Classic Greek, nor in the New Testament, but is found,
together with the entire sentence in which it here stands, in
the Epistle of Barnabas, Chap. xix. There are many other
correspondences between that epistle and the present

P. 6, 1.44.—“filled with doing”] i.e., works, deeds, as in
Matt. xvi. 27.

Κεφ. γʹ. — CHAP. III.

P. 6, 1.60.—“nor a purifier”] Referring to some kind of
superstitious lustration, perhaps by fire, as in Lev. xviii.21;
Deut. xviii.10.

Κεφ. δʹ. — CHAP. IV.

P. 10, 1.87.—“for taking stretches out the hands, but for giving
draws them in”] Graphic description of taking and giving.

P. 10, 1.88.—“by thy hands thou shalt give a ransom for they
sins”] Beneficence is better than sacrifice. See Prov. xvii.6,
“By mercy and truth iniquity is purged.”

P. 10, 1.98—“thy slave”] As in the New Testament, so here,
the relation of master and slave is not denounced, but regulated.

Κεφ. εʹ. — CHAP. V.

This catalogue of evil things pertaining to the “way of death,”
reflects only too faithfully the dreadful corruption of the
ancient civilization.

Κεφ. ϛ΄. — CHAP. VI.

P. 14, 1.136—“And concerning food, what thou art able,
bear”] Nothing is unclean of itself, as Paul says in Rom xiv.14.
And again in 1 Tim. iv.4, “For every creature of God is good,
and nothing is to be rejected, if it be received with

Κεφ. ζ΄. — CHAP. VII.

P. 14, 1.139—“Now, concerning baptism . . .  in running
water”] ἐν ὕδατι ζῶντι, literally “in living water,” water
in motion, either as in a fountain, or as a stream. A picture
in the Catacomb of St. Callixtus, dating from about the year
200 a.d., represents a youth standing ankle-deep in water,
and receiving baptism by the pouring of water upon his head.
[See Northcote and Brownlow’s “Roma Sotteranea,” Part II.,
Plate XV.] The passage before us apparently recommends just
this mode of performing the rite. If this should be impracticable,
then fresh cold water might be similarly used [in a font]. If cold
water could not be had, warm water would answer. If neither
cold nor warm water is sufficient quantity (ankle-deep) could
be had, then pouring only (the feet resting on the floor or
ground) would suffice. This last is now the Syrian mode of
baptism, and probably always has been. This fact, ascertained
by the Crusaders (in the third Crusade, 1189-92), and made
known through them in Europe, would help to account for
Aquinas’s definition of baptism, so different from that of
Peter Lombard about a century before. Lombard’s definition
requires immersion; Aquinas’s definition permits either
immersion, pouring, or sprinkling. The Seventh Book of the
Apostolic Constitutions, at this point (Section xxii.), says
nothing about the mode, but prescribes anointing with oil,
both before and after baptism. Fasting is enjoined in
both documents.

Κεφ. η΄. — CHAP. VIII.

P. 14, 1.154—“παρασκευήν”] Cf. John xix. 14.

Wednesday and Friday are named as days of fasting, instead
of Monday and Thursday, as observed by “the hypocrites.”
The Lord’s Prayer ends with Doxology, as in Matthew,
instead of its being omitted as in Luke.

Κεφ. θ΄. – CHAP. IX., — Κεφ. ι΄. – CHAP. X.

These two chapters contain a brief eucharistic liturgy.

Κεφ. ια΄. — CHAP. XI.

Apostles and Prophets are described as mere evangelists, or
itinerant preachers, who were not expected to remain in one
place more than a single day.

P. 20, 1:218—εἰ μή has been inserted in the translation before
ἡμέραν. So Harnack, Theol. Lit. Zeit., Feb. 9, 1884.
Ct. p. 22, I.246.

Κεφ. ιβ΄. — CHAP. XII.

P. 22, 1.244—“Ye shall have understanding right and left”]
That is, a complete understanding. See 2 Cor. vi.7.

Κεφ. ιγ΄. — CHAP. XIII.

Prophets and teachers are here spoken of as resident
ministers, entitled to maintenance. They were to have
the first-fruits of everything. Σιτία, in Classic Greek,
is the plural of σιτίον, meaning “food” in general.
Here, as in the Byzantine Greek, it is a singular noun,
and means “batch,” or “baking of bread.”

Κεφ. ιδ΄. — CHAP. XIV.

The Lord’s Day is the day for worship and for the Eucharist.
No mention is made of the seventh day of the week.

Κεφ. ιε΄. — CHAP. XV.

P. 26, 1.277—“Now appoint for yourselves,” χειροτονήσατε
οὖν ἑαυτοῖς] Χειροτονέω occurs only twice in the New
Testament (Acts xiv.23; 2 Cor. viii.19), and, in both places,
means simply to “appoint.” Josephus uses the word in the
same sense in Ant. xiii.2, 2, where Alexander Balas, the
pretended son of Antiochus Epiphanes, “appoints” Jonathan
High Priest. The same meaning appears in Ant. vii 9, 3;
vii. 11, 1. In ant. vi. 5, 4, however, the noun χειπροτονία is
used of the coronation of Saul. In Josephus, accordingly, the
prevailing sense of χειροτονέω is to “appoint.” This is the
meaning of the word also in the Epistles of Ignatius (about
115 a.d.). See Philadelphians, Chap. 10; Smyrnæns, Chap. 11;
Polycarp, Chap. 7.

But in the “Apostolic Canons,” I. and II., and in the
“Apostolic Constitutions,” viii. 4, 5, χειροτονέω means
to “ordain.” This represents the usage of the third century,
as the New Testament, Josephus, and Ignatius represent
the usage of the first and second centuries.

Now, it is noteworthy, that in the “Apostolic Constitutions,”
vii. 31 (the section corresponding to the passage before us),
the word employed is not χειροτονέω, which then meant
“ordain,” but προχειρίζομαι, a new usage having obtained.
In this fifteenth chapter of the “Teaching,” χειροτονέω is
employed, evidently, in its original sense of “appoint.” This
indicates the high antiquity of the document, antedating by
decades, if not by a whole century, the “Apostolic Canons”
and the “Apostolic Constitutions.”

As for the officers to be “appointed,” only Bishops and
Deacons are mentioned. By Bishops must, of course, be
meant Presbyters, or Elders. There is no sign of a Bishop
as distinguished from a Presbyter; nor of a Ruling Elder as
distinguished from a Teaching Elder; and, apparently, there
was in each congregation a plurality both of Bishops (or
Elders) and Deacons.

Κεφ. ιϛ΄. — CHAP. XVI.

The document concludes with a vision of the Lord coming
upon the clouds of heaven, and all the saints with him. The
resurrection is of the dead, νεκρῶν, though “not of all the
dead.” Not a word is said of any second resurrection. If there
is to be a second resurrections, it is only implied. Of course,
no interval is indicated. Premillennarianism, accordingly, is
not directly, perhaps not even indirectly, taught. Following
the lead of the New Testament, as in Matt. xxiv. 31,
and in 1 Thess. iv. 13-18, our document may, after all,
only be emphasizing the resurrection of the righteous.


Errors In The Codex Corrected By Bryennios.

Line	           Codex.                Bryennios.
32.               δέ                          δἠ
32.               ἰδρωτάτω            ἱδρωσάτω
51.               ὀργῖλος               ὀργίλος
59.              εἰδωλολατρίαν   εἰδωλολατρείαν
62.              εἰδωλολατρία     εἰδωλολατρεία
91.              ἡ                           ὁ
103.            δοῦλοι                 δοῦλοι
                  [Sic! See Bryenn., p. 22. N. 19]
104.           ἡμῶν                    ὑμῶν
114, 115.    ἰδωλολατρίαι    εἰδωλολατρεῖαι
115.            φαρμακίαι1      φαρμακεῖαι
158, 159.    γεννηθήτω       γενηθήτω
188.            ὑμῶν                  ἡμῶν
197.            σὺ ἡ δόξα           σοὶ ἡ δόξα
205.           ὡς ἀννὰ τῷ θεῷ     ὡσαννὰ τῷ υἱῷ
229.           ὁ ῥίζων                ὁρίζων
244.           ἕξεται                  ἕξετε
258.           δὼσεις τὴν ἀπαρχήν     δώσεις

1 Used only in poetry.—Bryenn.

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