The Epistle of Barnabas is a Greek treatise with some features of an epistle containing twenty-one chapters, preserved complete in the 4th century Codex Sinaiticus where it appears at the end of the New Testament. It is traditionally ascribed to the Barnabas who is mentioned in the Acts of the Apostles, though some ascribe it to another apostolic father of the same name, a "Barnabas of Alexandria," or simply attribute it to an unknown early Christian teacher. A form of the Epistle 850 lines long is noted in the Latin list of canonical works in the 6th century Codex Claromontanus [1]. It is not to be confused with the Gospel of Barnabas. An epistle (Greek επιστολη, epistolē, letter) is a writing directed or sent to a person or group of persons, usually a letter and a very formal, often didactic and elegant one. ... A portion of the Codex Sinaiticus, containing Esther 2:3-8. ... John 21:1 Jesus Appears to His Disciples--Alessandro Mantovani: the Vatican, Rome. ... Barnabas was an early Christian mentioned in the New Testament. ... The Acts of the Apostles (Greek Praxeis Apostolon) is a book of the Bible, which now stands fifth in the New Testament. ... Codex Claromontanus is a 6th-century manuscript in an uncial hand on vellum of the Epistles of Paul and the Epistle to the Hebrews in Greek and Latin on facing pages (thus a diglot manuscript, like Codex Bezae Cantabrigiensis). ... The Gospel of Barnabas is a work purporting to be a depiction of the life of Jesus by his disciple Barnabas. ...

Manuscript tradition

The most complete text is in the Codex Sinaiticus (=S; 4th century) and the Codex Hierosolymitanus (=H; 11th century), which are usually in agreement on variant readings. A truncated form of the text in which Polycarp's Epistle to the Philippians 1.1-9.2 continues with Barnabas 5.7a and following, without any indication of the transition, survives in nine Greek manuscripts (=G; from 11th century onward) and often agrees with the old Latin translation (=L) against S and H.

1. Until 1843 eight manuscripts, all derived from a common source (G), were known in Western European libraries: none of them contained chapters 1 to chapter 5.7a.
2. The 4th century Codex Sinaiticus, in which the Epistle and the Shepherd of Hermas follow the canonical books of the New Testament, contains a more complete manuscript of the text, which is independent of the preceding group of texts.
3. The 11th century Codex Hierosolymitanus ("Jerusalem Codex" -- relocated from Constantinople), which includes the Didache, is another witness to the full text. This Greek manuscript was discovered by Philotheos Bryennios at Constantinople in 1873, and Adolf Hilgenfeld used it for his edition in 1877.
4. There is also an old Latin version of the first seventeen chapters (the Two Ways section in chapters 18 to 21 is not present) which dates, perhaps, to no later than the end of the 4th century and is preserved in a single 9th century manuscript (St Petersburg, Q.v.I.39). This is a fairly literal rendering in general (but sometimes significantly shorter than the Greek as well), often agreeing with the family G manuscripts. There are also brief citations from the Epistle in the writings of Clement of Alexandria, and a few fragments of the Two Ways material in Syriac and elsewhere.

A portion of the Codex Sinaiticus, containing Esther 2:3-8. ... The Shepherd of Hermas is a Christian work of the first or second century which had great authority in ancient times and was considered by some as one of the books of the Bible. ... Codex Hierosolymitanus (the Jerusalem Codex, often designated simply H in scholarly discourse) is an 11th-century Greek book, written by an unknown scribe named Leo, who dated it 1056. ... The Didache (, Koine Greek for Teaching[1]) is the common name of a brief early Christian treatise ( 70–160), containing instructions for Christian communities. ... Philotheos Bryennios (March 26 (old style) 1833 - 1914 or 1918) was a Greek Orthodox metropolitan of Nicomedia, and the discoverer in 1873 of an important manuscript with copies of early Church documents. ... Map of Constantinople. ... Adolf Bernard Christoph Hilgenfeld (June 2, 1823 _ January 12, 1907), was a German Protestant churchman. ... 1877 (MDCCCLXXVII) was a common year starting on Monday (see link for calendar). ... Latin was the language originally spoken in the region around Rome called Latium. ... Clement of Alexandria (Titus Flavius Clemens), was the first member of the Church of Alexandria to be more than a name, and one of its most distinguished teachers. ...

Early citations

Toward the end of the second century Clement of Alexandria cites the Epistle. It is also appealed to by Origen. Eusebius, however, objected to it and ultimately the epistle disappeared from the appendix to the New Testament, or rather the appendix disappeared with the epistle. In the West the epistle never enjoyed canonical authority (though it stands beside the Epistle of James in the Latin manuscripts). In the East, the Stichometry of Nicephorus, the list appended by the 9th century Patriarch of Jerusalem to his Chronography, lists the Epistle of Barnabas in a secondary list, of books that are antilegomena— "disputed"— along with the Revelation of John, the Revelation of Peter and the Gospel of the Hebrews. Clement of Alexandria (Titus Flavius Clemens), was the first member of the Church of Alexandria to be more than a name, and one of its most distinguished teachers. ... Origen (Greek: ÅŒrigénÄ“s, 185–ca. ... Eusebius is the name of several significant historical people: Pope Eusebius - Pope in AD 309 - 310. ... The Epistle of James is a book in the Christian New Testament canon. ... Saint Nicephorus (c. ... Visions of John of Patmos, as depicted in the Très Riches Heures du Duc de Berry. ... The recovered Apocalypse of Peter is in two translations of a lost original, one Greek, one Ethiopic, which diverge considerably. ... The Gospel of the Hebrews (see About titles below), is a lost gospel that is only preserved in a few quotations in the Panarion of Epiphanius, a church writer who lived at the end of the 4th century AD, who goes on to say that. ...

Origin of the Epistle of Barnabas

The first editor of the epistle, Hugo Menardus (1645) advocated the genuineness of its ascription to Barnabas, but the opinion to-day is that Barnabas was not the author. Many scholars today believe it was probably written in the years 70 Р131, and addressed to Christian Gentiles. In 16.3-4, the Epistle reads: Nicolas-Hugues M̩nard (Hugo Menardus) (Paris 1585-21 January 1644) was a French Benedictine scholar. ... // Events January 10 - Archbishop Laud executed on Tower Hill, London. ... Centuries: 1st century BC - 1st century - 2nd century Decades: 20s 30s 40s 50s 60s - 70s - 80s 90s 100s 110s 120s Years: 65 66 67 68 69 - 70 - 71 72 73 74 75 Events The building of the Colosseum starts (approximate date). ... Events Emperor Hadrian builds the city Aelia Capitolina on the location of Jerusalem Births Galen, anatomist Deaths Categories: 131 ... Christianity is a monotheistic[1] religion centered on the life and teachings of Jesus of Nazareth as presented in the New Testament. ... A Gentile refers to a non-Israelite; the word is derived from the Latin term gens (meaning clan or a group of families) and is often employed in the plural. ...

"Furthermore he says again, 'Behold, those who tore down this temple will themselves build it.' It is happening. For because of their fighting it was torn down by the enemies. And now the very servants of the enemies will themselves rebuild it."

This passage clearly places Barnabas after the destruction of the temple in AD 70. But it also places Barnabas before the Bar Kochba Revolt of AD 132, after which there could have been no hope that the Romans would help to rebuild the temple. The document must come from the period between the two revolts. The place of origin remains an open question, although the Greek-speaking Eastern Mediterranean appears most probable (Treat). Combatants Roman Empire Jews of Iudaea Commanders Hadrian Simon Bar Kokhba Strength  ?  ? Casualties Unknown 580,000 Jews (mass civilian casualties), 50 fortified towns and 985 villages razed (per Cassius Dio). ...

Although the work is not gnostic in a heterodox sense, the author, who considers himself to be a teacher to the unidentified audience to which he writes (see e.g. 9.9), intends to impart to his readers the perfect gnosis (special knowledge), that they may perceive that the Christians are the only true covenant people, and that the Jewish people had never been in a covenant with God. His polemics are, above all, directed against Judaizing Christians (see Ebionites, Nazarenes, Judaizing teachers). This article or section is in need of attention from an expert on the subject. ... This article or section does not adequately cite its references or sources. ... The Ebionites (from Hebrew; אביונים, Ebyonim, the poor ones) were an early sect of mostly Jewish followers of Jesus, which flourished in the early centuries of the Common Era, one of several ancient Jewish Christian groups that co-existed from the 1st to the 5th century CE in and around the... Nazarene may refer to: an artist in the Nazarene movement a member of the Church of the Nazarene. ... The Judaizing teachers were a group of Jewish Christians who felt that converts to Christianity must first be circumcised and thus must observe the Law of Moses. ...

In no other writing of that early time is the separation of the Gentile Christians from observant Jews so clearly insisted upon. The covenant promises, he maintains, belong only to the Christians (e.g. 4.6-8), and circumcision, and the entire Jewish sacrificial and ceremonial system are, according to him, due to misunderstanding. According to the author's conception, Jewish scriptures, rightly understood, contain no such injunctions (chapters 9-10). He is a thorough opponent to Jewish legalism, but by no means an antinomist. At some points the Epistle seems quite Pauline, as with its concept of atonement. Antinomianism (from the Greek αντι, against + νομος, law), or lawlessness (in the Greek Bible: ανομια), in theology, is the idea that members of a particular religious group are under no obligation to obey the laws of ethics or morality as presented by religious authorities. ... Paul of Tarsus (b. ...

It is likely that, due to the resurgence of Judaism in the early second century, and the tolerance of the emperor Hadrian, Christians, such as the text's author, felt a need to polemically resist Jewish influences. In this case, the author seems to aim to demonstrate that Jewish understanding of the Mosaic legislation (Torah) is completely incorrect and can now be considered superseded, since Jewish scriptures in fact foreshadowed Jesus and Christianity when rightly understood. An emperor is a (male) monarch, usually the sovereign ruler of an empire or another type of imperial realm. ... Publius Aelius Traianus Hadrianus (January 24, 76 – July 10, 138), known as Hadrian in English, was a Stoic-Epicurean[] Roman emperor from 117 – 138, and a member of the gens Aelia. ... Look up Polemic in Wiktionary, the free dictionary Polemic is the art or practice of inciting disputation or causing controversy, for example in religious, philosophical, or political matters. ... Tora redirects here. ...

The author shows no direct knowledge of the canonical New Testament but is in general agreement with its presentation of salvation-history. He quotes material resembling 4 Esdras (12.1) and 1 Enoch (4.3; 16.5), which did not become part of the Biblical canon except in some traditions (e.g. 1 Enoch is considered scriptural in the Ethiopian church). The closing Two Ways section (chapters 18-21), which contains a series of moral injunctions, presents "another gnosis and teaching" (18.1) in relation to the body of the epistle, and its connection to the latter has given rise to much discussion. 2 Esdras (sometimes also referred to as Ezra/Shealtiel or the Apocalypse of Ezra, which is also the name of a different but interdependant work) is a Jewish apocalypse that some many scholars purport to be written toward the end of the first century AD. It is not accepted as... To meet Wikipedias quality standards, this article or section may require cleanup. ... A biblical canon is a list published by a religious authority of those books of the Bible that are considered inspired by God. ... The Ethiopian Orthodox Tewahido Church is an Oriental Orthodox church in Ethiopia that was part of the Coptic Church until it was granted its own Patriarch by Cyril VI, the Coptic Pope, in 1959. ...

External links

Wikisource has original text related to this article:

Epistle of Barnabas

• Early Christian Writings: Epistle of Barnabas; e-texts of translations and introductions
• Ante-Nicene Fathers, vol. i:introduction and text
• Catholic Encyclopedia 1907: Epistle of Barnabas from the official Roman Catholic point-of-view: "the chief importance of the epistle is in its relation to the history of the Canon of the Scriptures."

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Sources

• Kraft, Robert A., Barnabas and the Didache: Volume 3 of The Apostolic Fathers: A New Translation and Commentary, edited by Robert Grant. New York: Thomas Nelson and Sons, 1965. [2]
• Treat, Jay Curry, in The Anchor Bible Dictionary, v. 1, pp. 613-614.
• Prostmeier, Ferdinand R., Der Barnabasbrief. Übersetzt und erklärt. Series: Kommentar zu den Apostolischen Vätern (KAV, Vol. 8). Vandenhoeck & Ruprecht: Göttingen 1999. ISBN 3-525-51683-5