THE TWO WAYS SECTION, translation and notes from pages 137-162 of BARNABAS AND THE DIDACHE</> by <au>Robert A. Kraft</> [English original, copyright Thomas Nelson & Sons, 1965] Updated Electronic Edition by <ed>Robert A. Kraft</> [Copyright Robert Kraft, Philadelphia, 1995ff] Appeared originally as volume 3 of <series>THE APOSTOLIC FATHERS: A NEW TRANSLATION AND COMMENTARY</>, <ed>Robert M. Grant</> Codes for electronic version: <ch>...</> chapter title <h1>...</> major heading (text division) <h2>...</> second level heading [etc.] <qu>...</> quotation block <ts>...</> title of ancient source <tm>...</> title of modern (monographic) work <tp>...</> title of modern periodical or series <ta>...</> title of modern anthology <te>...</> title of modern encyclopedia or dictionary <em>...</> emphasis <hi>...</> highlight (set off from context) <ic>...</> italicize <u1>...</> single underline <u2>...</> double underline (etc.) <au>...</> author <ed>...</> editor and/or translator <gk>...</> Greek word(s); Beta Code adapted transliteration <lt>...</> Latin word(s) <sy>...</> Syriac word(s) <hb>...</> Hebrew word(s); Kraft adapted transliteration <co>...</> Coptic word(s); Beta Code adapted transliteration <gm>...</> German word(s) <fr>...</> French word(s) <it>...</> Italian word(s) [[~p.###]] page numbers in the original -- e.g. [[~p.154]] \#/ footnote number -- e.g. \7/ date\# edition number -- e.g. 1965\3 /--- separates text from note \=== resumes text after note diacritics are represented by appropriate signs after the letter to which they apply: / \ ~ ^ %(umlaut) +(dieresis) ----- [[~p.134]] <h1>THE TWO WAYS (Barn. 18.1-21.9; Did. 1.1-6.2)</h1> <h2>INTRODUCTION (Barn. 18.1-2; Did.\a 1.1a-1b)</h2> L---+---T1----+-T--2----T----3--T-+R---VL---+---T5----+-T--6----r----7--T-+--R <1Barn.>1 <1Did.>1 1a 18 But let us move on to another gnosis [#5.2.6] and teaching 1b <1There are two ways>1 1 <1There are two ways>1 \b-- 1a of teaching and authority: that of light one of life, and that of darkness. and one of death.\c /----- \a/The title of the Didache in MS H (see Georg, #7.4) is "Teaching of the Twelve Apostles: Teaching of the Lord Through the Twelve apostles to the Nations."|| \b/Dctr adds "in the world" (cf. Qumran <s>Manual</s> 4.2).|| \c/Dctr reads "of life and of death, <e>of light and of darkness.</e> In these there <e>are stationed</e> two <e>angels</e>; one of rightousness, the other of iniquity" (cf. Barn., Qumran <s>Manual</s>).|| \===== 1c <1And there is a great <1And there is a great 1b difference>1 difference>1 between <1the two ways.>1 between <1the two ways.>1 1d For over one are appointed light- bearing angels of God, but over the other, angels of Satan. [#5.3] 2 And the former is Lord from everlasting to everlasting, but the latter is ruler of the present time of lawlessness.  [[~p.137]] <h2>I. THE WAY OF LIGHT/LIFE (Barn. 19.1-12; Did. 1.1c-4.14)</> <1Barn.>1 <1Did.>1 1a 19 <1Therefore,>1 On the one hand, <1then,>1 1c <1the Way of>1 Light <1is>1 <1the Way of>1 Life <1is>1 <1this-->1 <1this:>1 lb if anyone who desires [cf. 1.3a] to traverse the way to the appointed place is diligent in his works. 1c Therefore, the gnosis [#5.1-2] which is granted to us to walk in it is of this sort [see 9.8b]: First, 2a 2a <1You shall love>1 him <1you shall love>1 the God <1who made you;>1 <1who made you.>1 \d fear him who formed /----- you; \k \d/ApCo, Shenuti, and Syntagma- glorify him who Fides lack "who made you" and redeemed you from supplement the text with additional death. reflections from Deut. 6.5 (Mark /----- 12.30 f., etc.). CO does similarly, \k/G lacks this phrase (see #5.5.6). but retains "who made you" and also \===== includes the final phrase of Barn. 19.2a.|| \===== Second, 2b your neighbor as yourself [Lev. 19.18b]. And whatever you do 2c not want done to [see 19.5b] you, do not do to anyone else. Now this is the teaching 3a [cf. 19.1c|] of these words:  [[~p.139]] The "interpolation" (Did. 1.3b--2.1) [#8.2] 3b. Bless those who curse you [Luke 6.28a; Matt. 5.44 var.] and pray for your enemies but fast for those who persecute you [Luke 6.27, 28b; Matt. 5.44]; [[~p.140]] 3c. For wherein do you excel if you love those who love you? [Luke 6.32a] don't the Gentiles also do likewise? [Luke 6.33b; Matt. 5.46b, 47b] But you should love those who hate you [Luke 6.27; see Matt. 5.44], and you will not have an enemy.\e /----- \e/Or, "and have no enemy" (?)-cf.1 Pet. 2.15; 3.13. P.Ox adds "Hear what you must do to save your spirit: First of all ..." (cf. 5.1!).|| \===== 4. Abstain from fleshly and bodily \f desires. /----- \f/So H (Georg?). P.Ox lacks "and bodily" (see 1 Pet. 2.11); ApCo reads "and worldly" (see Tit. 2.12). Cf. 4 Macc. 1.32: "some desires are of the mind, others of the body." \===== 4b. lf someone hits you on your right cheek, turn the other to him also [Matt. 5.39b; see Luke 6.29a] and you will be perfect [see #7.5; Matt. 5.48; 19.21]. 4c. If someone compels you to go one mile, go with him for two [Matt. 5.41]. 4d. lf someone takes your coat, give him your shirt too [Luke 6.29b; see Matt. 5.40]. 4e. If someone takes from you what is yours [Matt. 5.42b; Luke 6.30b] don't demand its return [Luke 6.30b] for you cannot \g [cf. Matt. 5.39a]. /----- \g/ApCo lacks this phrase (see #7.5); Georg has "and neither can you do this because of the faith" and lacks 1.5-6. \===== 5. Give to all who ask you, and don't ask for it back [Luke 6.30; see Matt. 5.42]; for the Father wishes that all men should receive from his own gifts. 5b. Blessed is he who gives according to the command, for he is blameless. 5c. Woe to him who receives; for if someone who is in need receives, he is blameless, but he who is not in need will be called to account as to why he received and with what results, and when he has been imprisoned, he will be interrogated concerning his actions, and he will not be released from there until he repays the last penny [cf. Matt. 5.25f.; 18.34; Luke 12.58f.]. 6. But it has also been said concerning this matter: Let your alms sweat in your hands until you know to what end you are giving. 2 And the second [see 1.2] commandment of the teaching is:  [[~p.142]] <1Barn.>1 <1Did.>1 2b Be upright in heart [see Ps. 36.10] and rich in spirit [cf. Matt. 5.3!]. 2c Do not associate with those who are pro- ceeding \l in the way of death. /----- \l/H reads "who are acting wickedly." \===== 2d <1Hate everything that>1 is [= 4.12b] not <1pleasing to>1 God. 2e <1Hate all hypocrisy.>1 [= 4.12a] 2f <1Do not forsake the>1 [= 4.13a] <1Lord's command->1 <1ments.>1 <1Do not exalt yourself,>1 [= 3.9a] but always be humble-minded. 3b Do <1not allow yourself to>1 [= 3.9a] <1become arrogant.>1 \m /----- \m/So H, but SG place this item after 19.3d. \===== 3c Do not take glory on yourself. 3d <1Do not plot wickedly>1 [= 2.6b] <1against your neigh->1 <1bor.>1 Do not murder \e [Exod. 2a 20.15(13)]. /----- \e/See note e on p. 144.|| \===== 4a <1Do not be sexually promiscuous.>1 [see below] <1Do not commit adultery.>1 <1Do not commit adultery>1 [Exod.20.13(14)]. <1Do not be sexually <1Do not be sexually>1 perverted.>1 <1perverted.>1 [see above] <1Do not be sexually>1 <1promiscuous>1 [Deut. 23.17f.]. 4b Let not the word of God [#5.8] depart from [cf. 2.5b] you with any sort of impurity [see 19.8c].\n /----- \n/S\2mg./ adds "Do not plot wickedly" (=19.3d). \=====  Do not steal \e [Exod. 20.14(15)]. /----- \e/The order differs in Dctr (cf. 5.1!): adultery, murder, false testimony (2.3b), etc.; stealing is not mentioned in Dctr. \===== Do not practice magic [see Deut. 18.10 f.]. Do not engage in sorceries [see Deut. 18.10 f.]. [= 19.5c] Do <1not murder a child by abortion, 2b [= 19.6a] nor>1 kill it at birth. Do not desire <1your neighbor's 2c [= 19.4f] things>1 [Exod. 20.17]. Do not be an oath breaker (see LXX 3a Zech. 5.3b]. [= 19.7a] Do not give false testimony [Exod. 3b 20.16]. [see 19.7a, 8b] Do not speak evilly (see LXX Prov. 3c 20.13(16)]. [cf.19.4b|] Do <1not \f bear a grudge>1 [see 3d Prov. 12.28; Zech.7.10]. [see 19.6b] Do not <1be double-minded \g nor 4 <1double-tongued,>1 [= 19.3d|] <1for the double-tongue is >1 [see 19.5b] <1a snare of death:>1 Let your word be neither empty nor 5 false but fulfilled in practice.\h Be <1not greedy,>1 nor a swindler, 6a nor a hypocrite, nor spiteful, nor conceited.\i Do not <1plot wickedly against 6b <1your neighbor.>1 Do not hate any man, 7 but reprove some -- and pray for them -- and some <1love more than yourself.>1 \j /----- \f/ApCo and Co read "nor." \g/Dctr adds "in giving advice." \h/This phrase is lacking in Dctr, ApCo, CO, and is probably a late gloss (cf. 1.4b, e). \i/Dctr adds "nor quarrelsome [see 3.2] nor bad-mannered." \j/Acute textual problems beset this verse. For P.Ox, as above, only two  groups of men seem to be in view (?). <b>H</b> could be taken as listing three groups-"reprove some, pray for others, and some love ...." Dctr lacks the material between "man" and "some love" (cf. Shenuti). ApCo and Syntagma-Fides paraphrase freely. <lb>CO</lb> seems to refer to three groups: "some reprove, have mercy on others--and pray for them--and some love ...." Georg solves the problem by rendering the final phrase "but you shall love all these in the Lord ...." (Cf. Jude 22 f.) \===== [[~p.146]] The "fences" tradition (Did. 3.1-6) 3 My child,\k flee from every evil thing \l and from everything that is like it: /----- \k/Georg adds "I say to you on behalf of the Lord." Cf. T. Benj. (etc.) for the use of "I say to you" in similar context. The witnesses vary greatly on the use of "my child" in this section (see #7.5; cf. #2.5.3). \l/P.Ox has "every evil act" but the other witnesses could be interpreted to refer to "every evil person ... like him" (esp. Dctr). \===== 2. Be not prone to anger, for the path of anger leads to murder; neither be excitable nor quarrelsome \m nor hot-tempered, for from all these are born murders.\n /----- \m/Dctr lacks "nor quarrelsome"--see its variant at 2.6! \n/Dctr reads "fit of anger" (!) and lacks any equivalent to 3.3. \===== 3. My child, be not lustful, for the path of lust leads to sexual promiscuity; neither be obscene in speech nor have roving eyes, for from all of these are born adulteries. 4. My child, be not a diviner of omens since its path leads to idolatry; neither be an enchanter, nor astrologer, nor magician-- nor even wish to see or to hear \o such things- for from all these is born idolatry.\p /----- \o/So Georg, Dctr, CO: H lacks "or to hear." \p/Dctr has an abridged and reworked form of 3.4: "Do not be an astrologer nor a magician, which things lead to manifold superstition, nor desire to see or to hear such things." \=====  5. My child, be not a liar, since the path of lying leads to theft; neither be fond of money, nor vainglorious, for from these all are born thefts. 6. My child, be not one who complains, since its path leads to blasphemy; neither be stubborn nor evil-minded, for from all these are born blasphemies. <1Barn.>1 <Did.>1 4c <1Do not show partiality>1 [= 4.3c] <1in reproving>1 any- one for <1transgres->1 <1sions.>1 4d Be <1meek,>1 But be <1meek,>1 7 since "the meek will inherit the earth." \q /----- \q/Dctr has "the holy land" (!) while CO reads "the kingdom of the heavens/God." See Ps. 37.11; Matt. 5.5. \===== Be patient and merciful 8 and without guile be <1quiet,>1 and <1quiet>1 and good be <1one who fears the>1 and always <1fearing the>1 <1words which you>1 <1words which you>1 <1have heard.>1 <1have heard.>1 \r /----- \r/A great deal of confusion exists among the witnesses here, probably because of the similarity to Isa. 66.2b. Thus ApCo and <lb>CO</lb> lack "always," while ApCo (see Shenuti, Syntagma-Fides) reads "words of God." Dctr has "Be patient and by your industry be good and fearing all the words which you have heard." \===== 4e Do not take the Lord's name in vain.\o /----- \o/H includes this decaloguelike commandment here (see Exod. 20.7 = Deut. 5.11; Lev. 19.12), but SG place it after 19.5a. \===== 4f <1Do not bear a grudge>1 [= 2.3d|] against your brother. 5a Do <1not be undecided as>1 [= 4.4] <1to whether or not a>1 <1thing shall come to>1 <1pass.>1  5b <1Love>1 your neighbor [see 1.2b; 2.7|] <1more than your->1 <1self.>1\p /----- \p/S\*/ wrote "more than your enemy" (!) but immediately corrected it. S\2/later changed it to "as yourself" (see Did. 1.2b, etc.). \===== 5c <1Do not murder a child>1 [= 2.2b|] <1by abortion, nor,>1 again, destroy that which is born. 5d Do not remove <1your>1 [=4.9] <1control>1 from <1your>1 <1son or your daugh->1 <ter, but from youth>1 <1up, teach the fear>1 <1of>1 the Lord. 6a Be not desirous of <1the>1 [= 2.2c|] <1things>1 of <1your>1 <1neighbor.>1 \q /----- \q/H lacks 19.6a entirely. \===== 6b Be <1not greedy,>1 [= 2.6a|] [=19.3a-b|] <1Exalt not yourself,/s>1 nor 9a <1allow your soul to>1 <1become arrogant.>1 /----- \s/Dctr adds "nor glorify yourself before men" (cf. Barn. 19.3c). \===== neither be yoked Let not 9b from <1your>1 soul <1your>1 soul be yoked <1 with the haughty;>1 <1with the haughty,>1 <1 but associate with the>1 <1but associate with the>1 <1righteous and lowly.>1 <1righteous and lowly.>1 6c <1Whatever befalls you,>1 <1Whatever befalls you,>1 9c <1receive these ex->1 <1receive these experi->1 <1 periences as good,>1 <1ences as good,>1 <1knowing that nothing>1 <1knowing that nothing>1 <1happens>1 <1happens>1 without God.>1 \r without <1God.>1 /----- \r/Did. and Barn. use different words for "without," and Barn. G lacks "knowing ... God." \=====  7a <1Be not double-minded [= 2.4|] <1 nor double-tongued \s for the double tongue is a snare of death.>1 \t /----- \s/So HG (=Did.), but S has "talkative" (cf. 19.8b). \t/Only G preserves this clause here (cf. 19.8b) as in Did. \===== 7b Be subject to <1those over>1 [= 4.11] <1 you as though to>1 <1God,>1 <1in reverence and fear.>1 7c Do <1not>1 give an <1angry>1 [= 4.10a] <1command to your>1 <1 slave or maid->1 <1 servant, who trust>1 <1 in the same God,>1 \u <1 lest they fear not the>1 <1 God who is over>1 <1 you both;>1 /----- \u/<l>G</l> reads "who have the same hope" (see #5.5.1). \===== Because he came <1not to>1 [= 4.10b] <1call men according>1 <1 to status,>1 <1but to call those in>1 <1whom he prepared>1 <1the spirit>1 [#5.10]. 8a <1Share all things with>1 [= 4.8] <1your>1 neighbor <1and do not claim that>1 <1anything is>1 <1 exclusively yours;>1 <1For if you are sharers in>1 <1that which is>1 imperishable, <1how much more so in>1 <1what is>1 perishable. 8b Be not overtalkative, for the mouth is <1death's snare>1 [cf. 2.4|] [cf. 19.7a|]. 8c To the extent of your ability, be pure for your soul's [cf.6.2] sake [see 19.4b|].  9a <1Do not be one who>1 [= 4.5; see Sir.4.31; <1stretches out>1 his Deut. 15.7 f.] <1hands to receive>1 <1but who holds them>1 <1back when it comes>1 <1 to giving.>1 9b Love as the apple of your eye 4 My child [cf. 3.1-6] 1a all who proclaim the him who proclaims <1to>1 Lord's <1word to you.>1 <1you the word>1 of God, 10a <1Remember>1 the day of <1remember>1 judgment <1night and day>1 <1day and night,>1 [#2.3; #5.3], and honor him as the Lord. For wherever the king- 1b ship is proclaimed, the Lord is there. 10b and <1pursue>1 (the And <1seek out daily \t>1 2 quest) <1each day>1 \v the company of the [#5.4] saints /----- /----- \v/G and S\2mg./add "the company \t/ Dctr lacks "daily," but cf. its of the saints," thus modifying the conclusion at 6.1! meaning of what precedes to agree \===== with Did. \===== 10c either by the word, \w by toiling and trav- eling in order to ad- monish and by so that you might find taking pains to save refreshment in their a soul by the word words [see 16.2a; [#5.8], #2.3,7]. /----- \w/S\2mg./ adds "and work and labor." \===== [= 19.12a] <1Do not cause divisions,>1 3a <1but make peace>1 <1between disputants.>1 [= 19.11d] <1Judge justly.>1 \u 3b /----- \u/Dctr adds "knowing that you will be judged." \===== [= 19.4c|] Do <1not show partiality>1 3c <1 in reproving trans->1 <1 gressions.>1 \v /----- \v/Dctr has "Do not oppress anyone in his misfortune" [?]. \=====  [= 19.5a|] Do <1not be of two minds>1 \w 4 <1whether or not some->1 <1thing should be.>1 /----- \w/ApCo and CO (partly) add "in your prayer." \===== [= 19.9a|] <1Do not be one who>1 5 <1stretches out his>1 <1 hands to receive,>1 <1but holds them back>1 <1when it comes to>1 <1 giving.>1 If you have acquired 6 something <1through>1 10d or <1by your hands,>1 <1 the work of your>1 by working to provide <1 hands,>1 <1a ransom>1 give it as <1a ransom>1 <1for your sins.>1 <1for your sins.>1 11a <1Do not hesitate to give>1 <1Do not hesitate to give>17 <1nor grumble when>1 <1nor grumble when>1 <1 you give,\x for you>1 <1 you give, for you>1 <1 know who is the>1 <1 know who is the>1 <1good paymaster>1 <1 good paymaster of>1 <1 the reward.>1 <1the reward.>1 /----- \x/G and S\2/ add "Give to all who ask you" (=Did. 1.5a). \===== Do not turn away from 8 the needy man,\x /----- \x/So Dctr (see Sir. 4.5a). The Greek texts could be rendered "Do not turn the needy away." One <l>MS</l> of <lb>CO</lb> ends here, after adding "for you will receive the worthy reward from the God who loves men, to whom be the glory forever, Amen" (cf. Dctr's ending at 6.1). \===== [= 19.8a|] but <1share everything>1 <1with your>1 brother, <1and>1 do <1not claim that>1 <1anything is exclu->1 <1 sively your own;>1 <1For if you are sharers in>1 <1 the>1 immortal, <1how much more in the>1 mortal things? \y /----- \y/Dctr reads "for if we are sharers in mortal things, how much more  ought we henceforth to be, having made such a start [?}. For the Lord wishes to give to everyone from his gifts" (=Did. 1.5a!). The reason for this strange text is not immediately apparent. At this point, some <l>MSS</l> of <lb>CO</lb> introduce material from Barn. 21.2-4, plus a phrase from Did. 4.13, to end the Two Ways section. Nor does Shenuti preserve parallel material to 4.9-14b. \===== [= 19.5d|] Do not relax <1contol over 9 your son or daughter, but from youth on- ward, teach>1 them <1the fear of>1 God.\z /----- \z/So H, ApCo (=Barn. S): but Georg, Dctr, CO (1 MS) have "the Lord" (=Barn. HG). One MS of <lb>CO</lb> continues with phrases from Did. 4.14a, 13a, 14b, 12, 13b, 14c to conclude the Two Ways section. \===== [= 19.7c|] <1Do not give a command 10a in your anger to your slave or maid- servant, who trust in the same God, lest they fear not the God who is over you both;>1 [= 19.7c|] For he comes <1not to call 10b men according to wordly prestige, but those on whom he prepared the spirit.>1 \a /----- \a/Dctr has "... in whom he found the spirit." On this phrase see #5.2.20; #9.10 (ApCo lacks 4.10b).|| \===== [= 19.7b|] And you slave, be sub- 11 ject <1to>1 your <1masters as if to God, in respect and fear. [= 19.2e|] Hate all hypocrisy>1 12 [= 19.2d|] and <1everything that is>1 not <1pleasing to the>1 Lord. [= 19.2f|] <1Forsake not the Lord's>1 13a <1commands,\b>1  11b <1Guard what you>1 but <1guard what you>1 13b <1received,>1 <1received->1 <1neither adding>1 <1neither adding \c>1 <1nor subtracting any->1 <1nor subtracting any->1 <1thing.>1 <1thing.>1 11c Hate evil completeIy. [cf. 4.12a|] /----- \b/Dctr lacks this exhortation (cf. some <l>MSS</l> of <lb>CO</lb>).|| \c/Dctr adds "things contrary to it" (cf. 5.1a and ApCo).|| \===== 11d <1Judge justly.>1 [= 4.3b|] 12a <1Do not cause divisions,>1 [= 4.3a|] <1but make peace with>1 <1disputants>1 by bringing them together. In church, \d 14a 12b <1Make confession>1 for <1confess>1 your trans- your sins. gressions, /----- \d/So H (Georg); but ApCo and <lb>CO</lb> (1 <l>MS</l>) lack "in church," while Dctr lacks all of 4.14a (including the "and" of 4.14b).|| \===== 12c <1Do not go to>1 and <1do not go to>1 14b <1prayer with an evil>1 <1prayer with an evil>1 <1 conscience.>1 <1conscience.>1 12d <1This is the Way>1 of <1This is the Way of>1 14c Light.\y Life. /----- \y/S\2mg./ G include 19.12d, but S\*/H lack it. \=====  [[~p.156]] <h2>II. THE WAY OF DARKNESS/DEATH (Barn. 20.1-2; Did. 5.1-2)</h2> <1Barn.>1 <1Did.>1 1a 20 <1But the Way>1 of 5 <1But the Way>1 of 1a the Black One Death is this: \e" /----- \e/Dctr has "is contrary to this" (cf. 4.13b!).|| \===== is crooked First of all,\f it <1is>1 wicked 1b <1and full of cursing.>1 <1and full of cursing-->1 /----- \f/Dctr lacks "of all" (cf. 1.2a). \===== 1b For it is entirely a way\z of eternal death with punish- ment, in which lie the things which destroy men's souls-- /----- \z/So Syr, cf. H ("for it is entirely [<g>holos</g>] of eternal death"): SG have "for it is a way [<g>hodos</g>] of eternal death." <1murderers,\g adulteries,>1 1c \===== lusts, sexual prom- 1c <1idolatry, arrogance,>1 iscuities, thefts, <1pride>1 in power, <1idolatries, magic>1 <1hypocrisy,>1 arts, <1sorceries, rob->1 <1duplicity, adul->1 <1beries,>1 false testi- <1tery, murder,>1 monies, <1hypoc->1 <1robbery, con->1 <1risies, duplicities,\h>1 <1ceit,>1 transgres- <1guile, conceit,>1 1d sion, <1guile,>1 <1malice, stubborn->1 <1malice, stub->1 <1ness, greediness,>1 <1bornness,>1 foul speech, <1sorcery, magic,>1 jealousy, <1arro->1 <1greediness.>1 <1gance, pride,>1 boastfulness. /----- \g/Both the order and content of this vice list varies considerably in Dctr (cf. 2.2f.)--adulteries, murders, false testimonies, fornications, evil desires (=duplicities? lusts?), magic arts, wicked deceptions (=sorceries), thefts, vain superstitions (=idolatries; see 3.4), robberies, affectations (=lusts?), haughtiness (=conceit?), malice, capriciousness (=stubbornness?), greediness, foul  speech, jealously, audacity (=arrogance), elevated pride, vanity (=boastfulness). There does not seem to be any equivalent for "guile," and it is not clear if or where "lusts," "hypocrisies," and "duplicities" are represented. \h/So ApCo (cf. Dctr); H (Georg?) has "duplicity" (singular). \===== 1d <1Without fear>1 of God,\a <1Without fear,>1 \i 2a /----- /----- \a/So HGS\2/, but S\*/ lacks the words \i/So ApCo (see Barn. 20.1d in MS "of God" (see Did. 5.2a).|| S\*/); cf. Ps-Clem. <s>Hom.</s> 1.18. \===== Dctr\*/ had "not fearing," and a later hand added "God." H (Georg?) lack these words. \===== 2a <1persecutors of the>1 <1persecutors of the>1 <1good;>1 <1good;>1 2b <1Hating truth,>1 <1Hating truth,>1 2b <1loving a lie;>1 <1loving a lie;>1 2c <1Not knowing the reward>1 <1Not knowing the reward 2c <1of righteousness,>1 <1of righteousness;>1 <1not associating with>1 <1Not associating with>1 2d <1what is good;>1 <1what is good,>1 2d Not <1judging justly,>1 nor \j <1judging justly;>1 /----- \j/So H (Georg?) ApCo, but Dctr has "not" (=Barn.). \===== not guarding the rights of the widow and orphan; 2e <1Being alert not with re->1 <1Being alert not with re->1 2e <1spect to>1 the fear <1 spect to>1 what is of God good, [#5.5.6], <1but>1 to <1that which is>1 <1but>1 to <1that which is>1 <1wicked-->1 <1 wicked-->1 <1from whom courtesy>1 <1from whom courtesy>1 <1and patience>1 <1and patience are>1 <1are far off>1 and <1 far off; \k>1 distant; /----- \k/Dctr reads: "from whom gentleness is far off and pride is near." \===== 2f <1Loving what is worth->1 <1Loving what is worth->1 2f <1less,>1 <1less,\l>1 /----- \l/Dctr lacks this item. \===== <1pursuing reward;>1 <1pursuing reward;>1  2g <1Not showing mercy to->1 <1Not showing mercy to->1 2g <1ward the poor,>1 <1ward the poor,>1 <1not laboring on behalf>1 <1not laboring on behalf>1 <1of the down->1 <1of the down->1 <1trodden;>1 <1 trodden;>1 2h Reckless with slander- ous speech, <1not knowing him who>1 <1Not knowing him who>1 2h <1made them;>1 <1made them;>1 2i <1Murderers of children,>1 <1Murderers of children,>1 2i <1corrupters of God's>1 <1corrupters of God's>1 <1creation;>1 <1creation; \m>1 /----- \m/Dctr reads: "destroyers of their children, abortionists" (see 2.2b). \===== 2j <1Turning away from the>1 <1Turning away from the>1 2j <1needy,>1 <1needy,>1 \n <1afficting the>1 <1afficting the>1 <1oppressed;>1 <1oppressed;>1 /----- \n/For 5.2j-l, Dctr has: "Turning themselves from good works, oppressing the afflicted, avoiding the appeals of the just." \===== 2k <1Advocates of the rich,>1 <1Advocates of the rich,>1 2k <1lawless judges of the>1 <1lawless judges of the>1 <1poor-->1 <1poor-->1 2l <1sinful through and>1 <1sinful through and>1 2l <1through!>1 <1through.!>1 [cf. 21.9b] May you be delivered, 2m children, from all these.\o /----- \o/Dctr has: "Abstain, (my) child, from ..." \===== L---+---T1----+-T--2----T----3--T-+---------+---T5----+-T--6----R----7--T-+--r  [[~p.160bot]] <h1>CONCLUSION TO THE TWO WAYS OF THE DIDACHE (Did. 6.1-2)</h1> 6 Beware lest anyone cause you to wander from this way of teaching,\p since such a one teaches without regard to God. 2. For if you can bear the whole yoke of the Lord, you will be perfect; but if you cannot, do what you can [cf. Barn. 19.8c]. /----- \p/Dctr concludes here with these words: "... from this teaching, otherwise you will be taught apart from the (true) instructions. If you do these things daily [see 4.2] with deliberation, you will be near to the living God. But if you fail to do them, you will be far from truth. Store up all these things in your soul, and you will not be beguiled from your hope [see #5.5.1], but through these holy contests you will persevere to gain a crown. Through the Lord Jesus Christ, who reigns and rules with God the Father and the Holy Spirit for ever and ever. Amen." [[~p.161]] \===== <h1>CONCLUSION TO THE TWO WAYS OF BARNABAS (Barn. 21.1-9)</h1> 21 Therefore it is fitting that when one has learned the ordinances of the Lord [#5.5.2]--as many as have been written-- he walks in them. 1b. For he who does these things will be glorified in God's kingdom; he who chooses those will perish with his works [#5.3]. 1c. For this reason there is resurrection, for this reason there is recompense [see 5.7]. 2. 1 urge \b those who are in a high position--if you accept any of my well-intentioned advice [#4.3]--to make sure that there are among you those to whom you may do that which is good\c [#5.11]. Do not fail in this. 3. The day is near in which all things will perish together with the Wicked One [#5.3]. The Lord is near, and his reward [see 11.8]. [[~p.162]] /----- \b/The material in 21.2-4(6,8) is reflected in some MSS of CO as follows: "We urge you, brethren, while there is yet time and there are among you those for whom you may work, do not fail in any respect if you have the power [cf. 21.8]. For the Day of the Lord is near in which everything will perish with the Wicked One. For the Lord is coming and his reward is with him. Be lawgivers among yourselves, be good advisers taught by God" (then 19.11b = Did. 4.13b).|| \c/ G (=CO) lacks "that which is good" (cf. 20.2e [Did. 5.2e]).|| \=====  4. Once more and again I urge you; be good lawgivers among yourselves, persevere as faithful advisers to each other, remove all hypocrisy [20.1c] from among you. 5. And the God who has dominion over the whole universe [#5.9] will give you Wisdom, Insight, Understanding, Gnosis of his ordinances, Endurance [=2.3]. 6. Be taught by God [see 21.1a], seeking out what the Lord seeks from you; and so act that you may find (what you seek) \d in the day of judgment [#5.3-4]. 7. And if there is any remembrance of what is good, remember me as you meditate [#5.2.17] on these things, so that my earnest longing and my sleeplessness might lead to some good result [#4.3]. /----- \d/So H (Cl. A. lacks "and so act"); but S has "that you may be found," and G has "that you may be saved" (cf. 29.20a-b!).|| \===== 8. I urge you, begging your favor, while the "good vesseI" is still with you do not fail in any respect, but continually seek out these things and fulfill every commandment [#5.5.4]--for they are worthy. 9. Wherefore, I hastened all the more to write whatever I could [see 1.5; 17.1].\e 9b. May you be saved, children of love and peace [cf. Did. 5.2m; #4.3]. 9c. The Lord of glory and of all grace be with your spirit.\f /----- \e/GS\2/ add "so that you might rejoice" (cf. 1.8; #5.5.6).|| \f/G adds "Amen," after which some of its MSS read: "The epistle of the apostle Barnabas, traveling companion of the holy apostle Paul." S has simply "Epistle of Barnabas," while H has no subscription. \=====  COMMENTARY @@Barn. 18.1-2; Did. 1.1-1b. Barn. 18.1a introduces the Two Ways section as a separate tradition from what has preceded -- it is not exegetical but ethical gnosis (#5.1-2); not mysterious "teaching" which must be uncovered (as in 9.9) but direct commandments from the Lord (see 16.9). The ensuing description (@@18.1b-2) is vividly escatological (see #2.2-4, #5.3) by comparison with @@Did. 1.1a-b. The Didache quite briefly states that there is a sharp contrast between the ways, but does not attempt any general description beyond the identification with "life" and "death." That this life/death imagery was already commonplace is clear from such passages as Deut. 30.15 (Jer. 21.8); Sirach 15.17 (Matt. 7.13 f.); Orac. Sib. 8.399 f., Ign. Magn. 5.1 (cf. Barn. 19.2c; 20.1b). @@Barn. 18.1b, on the other hand, prefers the light/darkness symbolism which also was widely popular, especially in apocalyptically oriented literature (see Prov. 4.18 f.; T. Levi 19.1; Qumran <s>Manual</s> 3.13-4.26; 2 Enoch 30.15; Col. 1.12 f.; Clem. <s>Hom.</s> 20.2). The Doctrina incorporates both the life/death and the light/darkness contrasts (cf. Irenaeus, <s>Ap. Preach.</s> 1b), and adds (in connection with the angels) a third traditional set, righteousness/ iniquity (cf. Barn. 1.4; 4.10; 5.4; Hermas, Mand. 6.2.1 ff.). Other characterizations of the Two Ways include truth/error (Qumran <s>Manual</s> 3.18 ff.; T. Judah 20.1; see T. Benj. 6.1; Odes Sol. 38; Aristides, <s>Apol.</s> 15 [Gk.]; Justin, <s>Dial.</s> 35.2), good/evil (Deut. 30. 15; T. Asher 1.5; see Sirach 17.7), law of the Lord/works of Belial (T. Levi 19.1; cf. Ps-Clem. <s>Hom.</s> 20.2); straight/crooked (Hermas, Mand. 6.1.2 ff.; see Matt. 7.13 f.; Barn. 20.1a), right hand/left hand (Lactantius, <s>Epitome</s> 59). The similarities between @@Barn. 18.1b-2 and the Qumran <s>Manual</s>'s Two Ways are striking. Both traditions visualize the present time as an era in which "authority" or "dominion" has been granted to the rulers of each of the paths, darkness as well as light. Both speak in terms of angelic agents, although at this point the Doctrina with its <e>two</e> angels (= Hermas) is closer to the <s>Manual</s> with its "angel of darkness" (cf. T. Joseph 20.2; Barn. 4.10a; 20.1) vs. "angel of truth" -- it should be noted here, however, that the <s>Manual</s> prefers the imagery of <e>spirits</e> to that of angels (cf. T. Judah 20.1; T. Dan 6.1-7). The "dominion" of the agents of darkness is temporary, and will be brought to an end "in the appointed time of judgment." For the <s>Manual,</s> the spirits of light and darkness alike are creations of God and both are present in every person's heart -- the goal is to maintain as great an imbalance in favor of truth as possible (cf. the "two inclinations" in Jewish, esp. Rabbinic, thought). Barnabas nowhere deals with these details, although the creator God alone is pictured as eternal and ultimately sovereign (see #5.9), and the recipients are warned that they are continually in danger of the adversary gaining the upper hand (see #5.3). For @@Barn. 18.2, the <s>Manual</s> provides an interesting parallel: "One of the spirits God loves for all the ages of eternity, and with all its deeds he is pleased forever; as for the other, he abhors its company, and all its ways he hates forever." In terms of the broader theology of Barnabas, additional similarities emerge, such as the ultimate goal of knowledge and wisdom for those who are upright and blameless, and the new creation which apparently follows the present time of testing. The <s>Manual</s> tradition, however, leaves more of an impression of divine determinism than is found in Barnabas (cf. Sirach 15.11-20; Pss. Sol. 9.7-9). The implications of the above analysis for detennining precisely what material derives from the "common source" and what has been contributed by the developing traditions are at best ambiguous. It cannot be denied that the Two Ways pattern was employed in strongly eschatological settings at an early date (<s>Manual;</s> 2 Enoch; Testaments), but it is also clear that it had a strictly ethical, noneschatological application in some traditions (Proverbs, Sirach; see also Hermas). The most likely solution seems to be that the source was at least mildly eschatological in orientation (thus Barn. 4.9b = Did. 16.2b; see #2.3, 7), and that the Barnabas tradition has characteristically heightened the eschatology, while the Doctrina-Didache tradition gradually eliminated it (see #2.4-6). Notice that the Doctrina preserves the tenninology of light/darkness and angels, but cannot really be called eschatological in emphasis (cf. also Dctr 6.2!). The same can also be said of Hermas' Two Ways presentation. @@Barn. 19.1-2a; Did. 1.1c-3a. The word "diligent" in @@Barn. 19.1b refers not only to the idea that salvation is a quest that requires centrated attention and righteous works (see #5.4), but also to the - eschatolagical <e>urgency</e> of the situation -- temporal as well as moral. It could as well be translated "... hastens to perform his works," just as the author has <e>hastened</e> to send the epistle (1.5; 4.9; 21.9a) because the times are short (see #5.3). The use of concrete spatial imagery for ultimate salvation ("the appointed place," cf. Acts 1.25; 1 Clem. 5.4-7; 44.5; Ign. Magn. 5.1; Polyc. Phil. 9.2) is reminiscent of such eschatological concepts as the "good land" or the "new world" (see #5.3, 6). It may be that @@Barn. 19.1c and @@Did. 1.3a represent the same passage of the common source. In any case, Barnabas depicts ethical gnosis as synonymous with "the way of Light," a conjunction of ideas which is also approximated in the Testaments (see T. Levi 4.3; 18.3, 9; T. Gad 5.7; T. Benj. 11.2). @@Barn. 19.2a = Did. 1.2a leave little doubt that the initial item in the original "Way of Light/Life" spoke of love for the creator (cf. Justin, <s>Apol.</s> 15.6b). But it is not so clear what followed. The twofold commandment of @@Did. 1.2a-b could have been derived from a Jewish manual independently from the Synoptic tradition (Mark 12.28 and parr.) -- the Testaments attest a similar juxtaposition of the love commandments (T. Isachar 5.2; 7.6; T. Dan 5.3; cf. T. Benj. 3.3; <s>Pirke Abot</s> 6.1), and there is no reason to assume that the Synoptic tradition (or Jesus) was the first to unite Deut. 6.5 with Lev. 19.18b. Furthermore, it is evident from the New Testament alone that Lev. 19.18b was widely used in Judaism as a capsule form of Torah-Law (Rom. 13.9; Gal. 5.14; Jas. 2.8) -- Rabbi Akiba (ca. A.D. 130) called it "the greatest principle in Torah" (<s>Sifra</s>, <l>ad loc.;</l> cf. Hillel in <s>Pirke Abot</s> 1.12). The "negative golden rule" of @@Did. 1.2c (cf. Matt. 7.12 = Luke 6.31) also was a popular summary of Torah in Judaism (see Tob. 4. 15; Hillel in b. <s>Shabb</s> 31a), and had wide vogue in early Christianity (Acts 15.20, 29 [D text], Didascalia 1, etc.) -- it is also attributed to ancient non-Jewish/Christian figures such as Confucius. It has left no clear trace in Barnabas. Somewhat more suspicious, however, is the <e>numbering</e> of the love commands in @@Did. 1.2a-b, which parallels Mark 12.29- 31 almost exactly. Whatever the explanation may be for the Doctrina and its allies here, it is almost certain that the final editor of Didache both knew the Synoptic tradition in some form (#9.4) and had to struggle with the presence of these numbers, "First ... second ... ," as he expanded his Two Ways material. Whether he interpreted @@Did. 1.2 as a single, "first" commandment with multiple parts (cf. Mark 12.33), or saw 1.3-6 as the "teaching" for only @@1.2c is not clear; but for some reason 2.1-4.14 became "the second commandment of the teaching" (!). The resulting sequence of "First ... second ... second" created further problems in the continuing Didache tradition -- ApCo drops the "second" from @@1.2b, while P.Ox makes some adjustment at Did. 1.4 (P.Ox is not preserved for @@1.2). A similar ambiguity occurs in 5.1, "first of all." @@Barn. 19.2a shows no awareness of these problems, but presents a simple tristich (see #2.6) concerning one's attitude to the creator (see #5.9; esp. Barn. 2. 10*) who delivers men from death (see 14.5-8, "from darkness"!). A strikingly similar approach is found in Sirach 7.29 ff., "with your whole soul, reverence the Lord ... , with all your might love him who made you ... , fear the Lord and glorify the priests..." (cf. Hermas, Mand. 1: "Believe that the God who created everything is one ... and fear him"). @@Did. 1.3b-2.1. Most of the material in @@1.3b-4 is closely related to teachings attributed to Jesus in the Synoptic tradition -- specifically, Luke 6.27-35 (which also includes the "golden rule"; cf. Did. 1.2c) and Matt. 5.39-48. But the precise nature of the relationship is difficult to determine. The Didache sometimes parallels the wording of Matthew, sometimes that of Luke, sometimes has elements of both intertwined -- and sometimes includes non-Synoptic material! Probably the Didache is not directly dependent on the written Gospels as we know them, but either uses a "harmony" tradition which developed from them or, more likely, used the kind of material which they fixed in writing but which continued to circulate (in various forms) after they were written (so Koester). Some of the non-Synoptic wording deserves notice: (1) the admonition to "pray for your enemies" (@@1.3b) is in the P.Ox 1224 fragments of an unknown Gospel, and was also known to Justin <s>(Apol.</s> 15.9; <s>Dial.</s> 133.6b) as words of Jesus. Thus we are dealing here, at least in part, with traditional gospel material that is not now found in our Gospels. The reference to fasting in @@1.3b (cf. 8.1) is more difficult to explain, but may be related to the practice attested in later Eastern church manuals of fasting for the Jews at Passover/Easter time (ApCo 5.14.20; 5.19.2 ff. = Didascalia Syr. 21). (2) There is an exact parallel to the final words of @@1.3c in Didasc. 1 (lacking in ApCo 1.2): "... in the Gospel it says, "Love those that hate you, and pray for those that curse you, and you will have no enemy." Again, this may be a traditional saying of Jesus -- it is certainly not clear that Didascalia depends on the Didache here (see also 2 Clem. 13.4; Justin, <l>loc. cit.</l>). (3) The final phrase of @@1.4b interrupts the pattern of @@1.4 and may be a late gloss. It resembles the repeated phrase in @@1.5, "he is blameless." The attribution of spiritual/moral "perfection" became common in Eastern Christianity. (4) The final words of @@1.4e (another gloss?) are obscure (see Georg!). Similar material is found in Syntagma with the meaning, do not demand interest on what is borrowed! For the older tradition, however, this probably is to be taken in the context of non-retaliation (do not take hlin to court -- cf. 1 Cor. 6.1 ff.; Didasc. 11 [ApCo 2.46]), or of resignation (you are helpless to resist), or of unselfish almsgiving (pefection requires total sharing; cf. @@1.5a; 4.8). The Synoptic parallels to 1.5 are limited to the beginning and end, while most of the intervening material is closely paralleled by Hermas, Mand. 2.4-6 (italics indicate exact Greek wording common to the Didache): "Do what is good, and from that which God has given you from your labors [cf. Barn. 19.10d], give single- mindedly to all who are in need, not being in doubt as to whom you should or should not give [cf. Did. 4.4=Barn. 19.51]. <e>Give</e> to all, for God <e>desires that all be in receipt of his</e> benefits. Thus those who receive shall render account to God as to <e>why</e> they <e>received and with what results.</e> For those who <e>receive</e> while in affliction will not be punished, but those who receive hypocritically will pay a <e>penalty.</e> Thus <e>the one who gives is blameless.</e> ..." Jewish literature abounds with similar interests-see Deut. 15.7 ff.; Prov. 3.27 f.; Sirach 4.1 ff.; 7.32 f.; Tob. 4.7 -- and early Christian tradition often credited Jesus with words on this subject which are not in our Gospels (e.g., Acts 20.35). Thus the reference "the command" can be variously interpreted -- even the Hermas context speaks of a "command" (to be single-minded). The motive for giving in @@1.5a is found in the Doctrina at the close of the Two Ways giving section at Did. 4.4-8; perhaps the Two Ways source (which also seems to have been known to Hermas in some form) at one time contained @@1.5a -- note that manuscripts S\2/G of Barn. 19.11a also cite part of this material. The evidence points in the direction of a common tradition about giving behind Didach and Hermas -- the former placed it in a Synoptic framework while the latter adapted it to his "commandment" about single-mindedness. ApparenVy another form of this tradition has survived in Didascalia 17= ApCo 4.3 -- in fact, ApCo even attributed it to "the Lord" (Jesus): "Blessed is he who gives rather than he who receives [cf. Acts 20.35; Didasc. has "... who is able to help himself ..."] ..., woe to those who have and receive in hypocrisy, or who are able to help themselves and wish to receive from others. For each will render account to the Lord God in the day of judgment." Or again, in a fragrnent from Clement of Alexandria: "Give alms, but with discernment and to those who are worthy, so that we might find recompense from the Most High [see Sirach 12.2]. But woe to those who have and who receive in hypocrisy, or who are able to help themselves and wish to receive from others. For he who has and receives through hypocrisy or laziness will be sentenced." @@Did. 1.6 appends a supporting quotation from an unknown source (unless it is a rather free, variant rendering based on Sirach 12.1-7). Notice that here some kind of responsibility on the part of the <e>giver</e> is implied. In @@1.5 it was the <e>recipient</e> who was accountable (every recipient according to Hermas, only the pretenders in the Didache). @@Barn. 19.2b-4b; Did. 2.2-7. Barnabas contains a few phrases not paralleled in the Didache which merit special comment. The concern about one's companions in @@19.2c is typical of the Barnabean tradition (cf. 10.3-11), but neither is it foreign to the Two Ways as such (see Did. 3.9b; 5.2c = Barn. 19.6b; 20.2c). The "way of death" (not darkness) allusion, taken in conaection with 20. 1b (cf. 19.2a!), shows that Barnabas is conscious of (but does not prefer) the life/death Two Ways imagery (see Did. 1.1). There is nothing particularly Barnabean about the non- Didachean phrases in @@19.3a (cf. Shenuti, "but always be humble"!) and @@19.3c (cf. Dctr to 3.9a). These words, along with the entire context, are strongly Jewish in flavor as the following passage from <s>Pirke Abot</s> 5.22 (cf. 6.5-6) illustrates: "A good eye and a humble spirit and a lowly soul characterize the disciples of our father Abraham; an evil eye an d a haughty spirit and a proud soul characterize tbe disciples of Balaam the wicked one." @@Barn. 19.4a deals only with sexual misconduct (as in 10.6-8), while @@Did. 2.21-3d groups together a number of succinctly stated vices (some of which are paralleled later in Barnabas; cf. also Did. 5.1 = Barn. 20.1) resembling the "second tablet" of the decalogue. Some items are difficult to translate with precision: e.g., the reference to sexual perversion in @@Barn. 19.4a = Did. 2.2a literally reads "do not be a corrupter of children/boys" and has specific reference to homosexual misconduct in which young men are adapted for the female sexual role, thus "corrupting" their natural sexual functions and often leading to castration or (it was believed) to impotence. The term was extended to include sodomy/homosexuality in general (so ApCo interprets it here) -- see T. Levi 17.11; Justin, <s>Dial.</s> 95.1; Tatian, <s>Discourse</s> 8.1; Clement, <s>Paed.</s> 3. (12).89 (as part of the decalogue). Philo, <s>Spec. leg.</s> 3.37 ff. and <s>Migr. Abr.</s> 135 f., discusses this practice at length (cf. 2 Enoch 10.4[A]; Rom. 1.27; Hippolytus, <s>Refutation</s> 9.15; Barn. 10.6). A related phrase occurs in @@Did. 2.2b = Barn. 19.5c where the reference to <e>abortion</e> (so Dctr) literally reads "murder a child by destruction/corruption" (apparently before birth since infanticide is next mentioned, cf. Diognetus 5.6), which might also apply to primitive birth control (esp. onanism [Gen. 38.9]). The word that is traditionally rendered "fornication" appears in @@Barn. 19.4a = Did. 2.2a as <e>sexual promisuity</e> since the meaning of the Greek is quite broad and usually includes such relationships as prostitution and adultery (see Did. 3.3). On magic and sorceries (or "making potions" [@@Did. 2.2a]), see Did. 3.4; Gal. 5.20; Rev. 9.21, etc. The problem of <e>oath breaking</e> (@@2.3a) was solved in some traditions by prohibiting oaths (Matt. 5.34; Jas. 5.12). On <e>bearing a grudge</e> (@@2.3d), see also Lev. 19.18a; 1 Clem. 2.5; 62.2; Barn. 2.8*. @@Did. 2.4-7 adds a few stylistically more complex prohibitions. The "deathtrap" imagery in @@2.4b is widely attested (e.g., Ps. 18.5; Prov. 14.27; Tob. 14.10) and is used in connection with false speech in Prov. 21.6 (cf. Sirach 51.2; Jas. 3.5 ff.). Early Christian literature abounds with admonitions to "practice what you preach" (@@2.5) -- e.g., 1 Clem. 38.2; Ign. Eph. 15.1; 2 Clem. 4.1 ff. (see Matt. 7.21), etc. Several of the items included in @@2.6a are found in the vice list in 1 Clem. 35.5. It is not clear precisely how the Didachist would have reIated @@2.7 to 1.2b (cf. Barn. 19.5b) -- was positive "love" reserved for those <e>within</e> the community (= neighbor, brother)? @@Did. 3.1-6 clearly is a unity both with reference to style (five commands with two subdivisions each) and to content. It has sometimes been dubbed "The Fences" because it aims at making it more difficult for certain forbidden acts to occur (murder, adultery, idolatry, theft, calumny) by prohibiting attitudes or actions which foster them. A similar approach to law (especially cultic law) is basic to Rabbinic Judaism -- see <s>Pirke Abot</s> 1.1, "... make a fence around Torah." The style may be described as catechetical, using a personal approach (cf. #4.3; Did. 4.1) and a set pattern that facilitates memorization (cf. Barn. 10.3- 5, 6-8 for similar patterns). Barnabas shows no clear knowledge of this material, and it is only in Did. 5.1 that there seems to be any significant relationship between @@3.1-6 and the Two Ways ethic of the Didache (see R. H. Connolly, <p>JTS</p> 33 [1932], 241 f.). Thus this section probably was added to the Didache branch of the Two Ways soon after the Barnabas form had separated from the common stock, and it came to influence the list of vices in 5.1 (see #2.4-5; #8.4-5). The precise background of @@3.1-6 is not clear, but the best parallels come from the Testaments: see T. Judah 14.1, "My children, do not become intoxicated with wine, for wine turns the mind from the truth and introduces lustful passion and its path leads the eyes to error"; of 19.1, "My children, love of money leads along the path to idolatry...." @@3.1 (cf. Barn. 4.1) is very similar to T. Benj. 7.1 ("my children, I say to you, flee the evil of Beliar ...") and T. Dan 6.8 ("keep yourselves, my children, from every evil work"). Notice the general synonymity of "promiscuity" (see 2.2a) and "adultery" in @@3.3. The vocabulary of magical practices in @@3.4 (cf. 2.2a; 5.1) is difficult to translate with precision. It prohibits augury (literally, interpreting behavior of birds), use of incantations, astrology, and magical purification rites (for healing purposes?; see W. L. Knox, <p>JTS</p> 40 [1939], 146 ff.)-cf. Lev. 19.26, 31; Deut. 18.10 ff.; Orac. Sib. 3.218 ff. The first part of @@3.5 is cited by Clement <s>(Str.</s> 1.[20].100) without precise indication of its source ("scripture") -- he may have known the tradition from which the Didache drew @@3.1-6. Outside of @@3.6, "blasphemy" (i.e., abusive speech, which ultimately slanders God) is not mentioned by the Didache (or Barnabas) despite its presence in other early vice lists such as Mark 7.21 f. (= Matt. 15.19) and Hermas, Mand. 8.3. The word is also rare in the LXX and absent from the Testaments. But similar ideas occur in Did. 2.3c, 5 and Barn. 19.4b, e; 20.2h. @@Barn. 19.4c-12; Did. 3.7-4.14. Items that are unique to Barnabas in the remainder of the "Way of Light" include: @@19.4e, which may be a late addition to the Barnabas Two Ways (note the textual problem); @@19.8b seems to be a doublet of @@19.7a (= Did.); the exhortation in @@19.8c is reminiscent of Did. 6.2 and has an ascetic tone to it, although elsewhere Barnabas does not seem to be overly inclined to asceticism (cf. 4.10b); the phrase "apple of your eye" in @@19.9b (also in CO) is quite Semitic and biblical (see Deut. 32.10; Ps. 17.8; Prov. 7.2, etc.) -- cf. G. Thom. 25: "Jesus said, Love your brother as your soul, guard him as the apple of your eye"; the summary statement in @@19.11c may be a doublet of Barn. 4.10a and echoes Prov. 8.13 (cf. Qumran <s>Manual</s> 4.1, God "hates forever" all the ways of the spirit of darkness). @@The unique elements in the Didache are less frequent. In @@3.7, the scriptural allusion is probably an expansion of the older tradition; expansion may also be present in @@3.8 with its piling up of virtues. @@Did. 4.1-2 is consistent with other emphases in both Didache and Barnabas -- e.g., on frequent fellowship, see #2.3, 7; on reverence for God's servants, see Did. 12.1; 15.2; and on the spokesman of God's word, see Barn. 16.8 ff., etc. The exact meaning of @@Did. 4.1b is problematic, but it at least identifies tbe Lord's presence with the preaching of "the things of the Lord." In @@4.14a, it may be that the Didache tradition has reworked an original reference to "gathering together" (see @@Barn. 19.12a, <g>synagagwn)</g> into a precise reference to "church" (the former "synagogue"?). With respect to the materials shared by Barnabas and Didache here, the latter presents them in a more organized fashion. @@Did. 3.7-9 treats personal attitudes and conduct; @@4.1-2 duties toward other Christians in general; @@4.3 Christian judging; @@4.4-8 obligations toward the needy (@@4.4 probably means do not hesitate to give alms or doubt that all men are worthy in God's sight -- see Georg and Did. 1.5); @@4.9-11 family and household duties; @@4.12-13 summary exhortation; @@4.14 purity of life (?). There are numerous instructive parallels to these various commandments of the "Way of Light/Life," but the reader must be referred to the larger commentaries for assistance in such matters. @@Barn. 20.1-2; Did. 5.1-2. In both Barnabas and the Didache the "Way of Darkness/Death" consists of three sections: the introduction, followed by a list of vices, and finally characteristic acts of those who walk in this path. The Barnabas form of the introduction (@@20.1a-b) is characteristically eschatological (see #5.3), with its reference to Satan, the Black One (see 4.10a), and to "eternal death with punishment" (cf. 10.5 -- Barnabas nowhere gives the details about the "punishment" of the wicked). Barnabas does not repeat the phrase "Way of Darkness" (18.1b) here, and again shows knowledge of the "death" imagery (see 19.2a). On the symbolism of the "crooked" path, see LXX Prov. 21.8; 22.5, 14, etc. @@Did. 5.1a is consistent in using "way of death" (see 1.1a). Strangely, the "first" of @@Did. 5.1b (see 1.2a) is not followed up by a "second" (at @@5.2a?; see 1.2b; 2.1). On the relationship between such vices and cursing (@@Barn, 20.1a = Did. 5.1b), see esp. Deut. 27.15 ff.; 28.15 ff. (with the punishment spelled out!). Numerous problems arise when the lists of vices in @@Barn. 20.1c and @@Did. 5.1c-d are compared. Barnabas gives the shorter version, and in one way or another the Didache tradition includes all of the items of Barnabas except "transgression" (see Barn. 12.5). Several items in @@Barn. 20.1c have already been mentioned in the "Way of Life" -- arrogance (19.3b), pride (19.3a), hypocrisy (19.2e), adultery (19.4a), greed (19.6b). Of special interest is the presence of idolatry at the head of the list. Elsewhere Barnabas shows concern for this sin (4.8; 9.6; 16.7; cf. 12.6; 14.3), thus its precedence may be reiated to the attitude reflected in certain other Jewish vice lists which see idolatry as the primal sin -- for example, the Decalogue; Wisd. Sol. 14.12 ff., 27; T. Levi 17.11; 2 Enoch 34.1 (cf. such Christian lists as Rom. 1.23; Justin, <s>Dial.</s> 95.1; Theophilus, <s>Ad Autol.</s> 2.34 f.). Apparently the vice list in the Didache has been reorganized and expanded significantly as that tradition developed. Possibly Did. 3.1-6 has influenced the inclusion of such items as "foul speech" (@@5.1d; see 3.3b) and "jealousy" (see 3.2b, "excitable" -- from the same root). The presence of "lusts, promiscuities, thefts ... , false witnessings" (@@5.1c) is explainable on the basis of the Decalogue (the first three also are found in 3.1-6, and they are paralleled in 2.2f.). "Boastfulness" frequently occurs in contemporary vice lists (1 Clem. (1 Clem. 35.5, Hermas, Mand. 6.2.5, etc.). The order of vices differs significantly in the Doctrina, and the same phenomenon in 2.2 f. shows that it is not accidental. For the Doctrina, adultery-murder-false testimony take precedence. It is possible that the Doctrina order has been changed in the Didache under the influence of Matt. 15.19 (or a closely related source). Notice also that the change from plural to singular between @@5.1c and @@5.1d is paralleled in Mark 7.21 f. (but not Matt. 15.19), and roughly at the same point ("guile"). It is not entirely clear where the simple vice list ends and the grammatically more complex list of acts begins. Because the normal structure in the latter is simple parallelism (see #2.6 on style), we have linked @@Barn. 20.1d with @@20.2a as most probably representing the intention of the common source (cf. Dctr). But "without fear (of God)" may have been considered the concluding (summary) vice -- it represents a frequent emphasis in Barnabas (see #5.5.6) which is not absent from the Didache (4.9). Some of the material in @@Barn. 20.2 = Did. 5.2 has already been mentioned under the "Way of Life/Light" -- e-g., judging justly (19.11d = 4.3b), infanticide and abortion (? 19. 5c = 2.2b). In @@20.2d, Barnabas retains a typically Jewish ethical emphasis that is lacking in the Didache -- cf. Isa. 1.17; Jas. 1.27; Polycarp Phil. 6.1, etc. The opposite of @@20.2f, "loving what is vain," is reflected in Barn. 4.10a, which is also strongly oriented to the "Two Ways" scheme (see #2.3, 7). Barn. @@20.2b parallels in thought the idea of "blasphemy" (Did. 3.6). @@Did. 6.1-2. The conclusion in the Didache (cf. also 11.1-2 and #2.3, 7) shows little relationship to Barnabas 21. @@Did. 6.1b (cf. Barn. 5.4b) can be contrasted with Barn. 21.6a, "be God-taught," and with the title of the Didache, "Teaching of the Lord." The present form of Did. @@6.2 is linked to 6.3 by its atmosphere of concession, which also evident elsewhere in the Didache (see #8.3; cf. Hermas, Mand. 12.3.4f.!). But the <e>style</e> of 6.3 links it with 7.1 (9.1; 10.8; 11.3) <e>not</e> with @@6.2. It would seem that something like @@6.2 was common source, and has also left its influence on Barn. 19.8c (cf. Did. 1.4b, 5b-c; 16.2b; Qumran <s>Manual</s> 4; on the "Lord's yoke," see Barn. 2.6; Matt. 11.29 f.; Acts 15.10; Justin, <s>Dial.</s> 53.1). @@Barn. 21.1-9 forms a comprehensive conclusion to both the Two Ways section and to the entire tractate. Its emphasis on striving for the eschatological salvation which is near at hand is characteristic of the epistle (#5.3-4). The conclusion to the Doctrina faintly preserves similar material (see also Hermas, Mand. 6.2.10!), and resembles the Qumran <s>Manual</s> in using the imagery of "truth" and the ultimate "crown." The "good vessel" of @@21.8 apparently signifies the physical body which the spirit indwells (cf. 7.3; 11.9) "probably Pseudo-Barnabas means that the recipients should act while <e>they</e> have the chance (in this life; cf. 4.9b = Did. 16.2b?), although he might be referring to <e>his own</e> presence in this life. The chapter reads as though it had been expanded in various stages, possibly by uniting an older conclusion to chapters 1-17 (@@21.2-5?) with the Two Ways conclusion. Note that @@21.9 parallels the final phrase of Did. 5.2, that @@21.5 sounds very much like part of a benediction, and that @@21.4a and 21.6a form a rough doublet. In fact, CO's version of @@21.2 ff. resolves much of this awkwardness -- does it reflect an older form? //end of section//