1156:, which it says should be understood spiritually, not in line with the literal meaning of its rules on sacrifice (chapter 2: the sacrifice God wants is that of a contrite heart), fasting (3: the fasting God wants is from injustice), circumcision (9), diet (10: rules that really prohibit behaviour such as praying to God only when in need, like swine crying out when hungry but ignoring their master when full, or being predatory like eagle, falcon, kite and crow, etc.; and that command to chew by meditating the cud of the word of the Lord and to divide the hoof by looking for the holy world to come while walking in this world), sabbath (15), and the temple (16). The passion and death of Jesus at the hands of the Jews, it says, is foreshadowed in the properly understood rituals of the
1329:, for it is the number of a man, and his number is 666", which is often interpreted as referring to the name "Nero Caesar" written in Hebrew characters. The interpretation of Genesis 17:23–27 in Barnabas 9:7–8 is considered "a classic example" of allegorical or midrashic interpretation: "In reading the story of Abraham circumcising his household, his eye fell on the figure 318 which appeared in the scroll as ΤΙΗ. Now ΙΗ was a familiar contraction of the sacred name of Jesus, and is so written in the Alexandrian papyri of the period; and the letter Τ looked like the cross." The same gematria was adopted by
821:
2828:
40:
594:
735:
1467:. The Old Testament material appears as allusions and paraphrases as well as explicit quotations. However, the work in no way distinguishes its quotations from sacred scripture from its quotations from other works, some of which are now unknown. While there are agreed upon instances where the Epistle quotes from
1128:
Recently, Prigent (Prigent and Kraft 1971: 20–24), Wengst (1971: 114–18), and Scorza
Barcellona (1975: 62–65) have suggested other origins based on affinities in Palestine, Syria, and Asia Minor. The place of origin must remain an open question, although the Gk-speaking E. Mediterranean appears most probable.
1479:(12:1) attributes to the supposed sources exactly the same status as books now considered canonical. Besides, the Epistle sometimes presents as quotations what are rather free paraphrases, while at other times it gives identifiable phrases without any introductory phrase to indicate that it is quoting.
1028:
Although
Barnabas 4:14 appears to quote Matt 22:14, it must remain an open question whether the Barnabas circle knew written gospels. Based on Koester's analysis (1957: 125–27, 157), it appears more likely that Barnabas stood in the living oral tradition used by the written gospels. For example, the
1206:
According to David Dawson, "the Jewish mind-set of
Barnabas, evident in its choice of images and examples, is unmistakable". He says that the work's two-part structure, with a distinct second part beginning with chapter 18, and its exegetical method "provide the most striking evidence of its Jewish
1127:
methods, and style have many parallels throughout the known Jewish and
Christian worlds. Most scholars have located the work's origin in the area of Alexandria, on the grounds that it has many affinities with Alexandrian Jewish and Christian thought and because its first witnesses are Alexandrian.
721:
in
Christianity — were actually Christian documents from the beginning. According to the epistle, the Jews had misinterpreted their own law by applying it literally; the true meaning was to be found in its symbolic prophecies foreshadowing the coming of Jesus. The Jews broke their covenant
1367:
states that some of the materials used by the final editor "certainly antedate the year 70, and are in some sense 'timeless' traditions of
Hellenistic Judaism (e.g., the food law allegories of ch. 10, the Two Ways). It is with such materials that much of the importance of the epistle for our
791:
version (L), perhaps of no later than the end of the 4th century, that is preserved in a single 9th-century manuscript (St
Petersburg, Q.v.I.39) gives the first 17 chapters (without the "Two Ways" section of chapters 18 to 21) This is a fairly literal rendering in general, but is sometimes
1392:) that the first part (chapters 1−17) aims to impart is "an essentially practical γνῶσις, somewhat mystical in character, which seeks to make known the deeper sense of scripture". The first part, of an exclusively exegetical character, provides a spiritual interpretation of scripture.
1300:
Midrashic presentation of a writer's own views on the basis of the sacred texts was subject to well-established rules, but some scholars, due to their failure to recognize the meaning and use of midrash, have evaluated pejoratively the use of scripture by such as
Matthew.
1358:
Philip
Carrington says: "Barnabas can be artificial, irritating, and censorious; but it would not be fair to judge him by his less fortunate expositions. His interpretation of the unclean beasts and fishes was in line with the thought of his time, being found in the
792:
significantly shorter than the Greek text. S and H generally agree on readings. G often agrees with L against S and H. A small papyrus fragment (PSI 757) of the third or fourth century has the first 6 verses of chapter 9, and there are a few fragments in
995:
of AD 132, after which there could have been no hope that the Romans would help to rebuild the temple. The document must therefore come from the period between the two Jewish revolts. Attempts at identifying a more precise date are conjectures. The
1016:
had preferred AD 130−131 in an article by Paulin
Ladeuze, and AD 96−98 in an article by John Bertram Peterson. On a more precise dating within the limits associated with the Jerusalem temple there is thus an "absence of scholarly consensus".
982:
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
782:
used it for his 1877 edition of the Epistle of Barnabas. A family of 10 or 11 manuscripts dependent on the 11th-century Codex Vaticanus graecus 859 (G) contain chapters 5:7b−21:9 placed as a continuation of a truncated text of
1092:: "The language of rebuilding the temple in 16.3–5 refers to the spiritual temple of the heart of Gentile believers (any allusion to a physical temple in Jerusalem is doubtful)." On the date of composition he says: "The
1059:
presents here is from 'the school of the evangelists'. This demonstrates how the early Christian communities paid special attention to the exploration of Scripture in order to understand and tell the suffering of Jesus.
1116:). Its allegorical style points to Alexandria. Barnabas 9:6 mentions idol-worshipping priests as circumcised, a practice in use in Egypt. However, some scholars have suggested an origin in Syria or Asia Minor.
1368:
understanding of early Christianity and its late-Jewish heritage rests." The author's style was not a personal foible: in his time it was accepted procedure in general use, although no longer in favour today.
879:
witnesses to the canonical or near-canonical authority it held for some Christians, though it is argued by some that this is evidence merely of its popularity and usefulness, not necessarily of canonicity.
722:
from the very beginning, and are misled by an evil angel. After explaining its Christian interpretations of the Jewish scriptures, the epistle concludes by discussing "The Two Ways", also seen in the
1041:) which not only shows that the words are a quotation but according to him "proves that the author considered the Gospel of Matthew equal in point of authority to the writings of the Old Testament".
1149:
and with which it has "a large amount of superficial resemblance". On the other hand, it does have some features of an epistolary character, and Reidar Hvalvik argues that it is in fact a letter.
1382:
In its first chapter, the Epistle states that its intention is that the "sons and daughters" to whom it is addressed should have, along with their faith, perfect knowledge. The knowledge (in
1372:
says: "Barnabas seems strange to modern ears: allegory is out of fashion and there is little else in the epistle. But the fashion that outlaws allegory is quite recent, and fashions change."
568:
1816:, 6.13.6; (cf. 6.14.1). "He makes use also in these works of testimonies from the disputed Scriptures...the Epistle to the Hebrews, and those of Barnabas, and Clement and Jude."
1401:
is "the knowledge of the will of God, the art of enumerating and specifying his commandments, and applying them to various situations", a halakhic, as opposed to an exegetical,
935:. Next to the listing of Barnabas is a dash (most likely added some time later) that may indicate doubtful or disputed canonicity, though the same marking is found next to
710:, but it is now generally attributed to an otherwise unknown early Christian teacher, although some scholars do defend the traditional attribution. It is distinct from the
1194:, the author "is simply concerned to show that the Old Testament Scriptures are Christian Scriptures and that the spiritual meaning is their real meaning". As viewed by
1137:
The Epistle of Barnabas has the form not so much of a letter (it lacks indication of identity of sender and addressees), but as of a treatise. In this, it is like the
1304:
Similar negative judgments have been expressed on the abundant use of midrash in the Epistle of Barnabas. In 1867, Alexander Roberts and James Donaldson, in their
1262:, appears also in the New Testament and other early Christian works, where it is utilized with the prior assumption that the whole of the Bible relates to Christ.
1123:
Barnabas does not give enough indications to permit confident identification of either the teacher's location or the location to which he writes. His thought,
1020:
Jay Curry Treat comments on the absence in the Epistle of Barnabas (except for a possible reference to the phrase "Many are called, but few are chosen" in the
1029:
reference to gall and vinegar in Barnabas 7:3, 5 seems to preserve an early stage of tradition that influenced the formation of the passion narratives in the
2390:
Miguel Pérez Fernández, "Midrash and the New Testament" in Reimund Bieringer (editor), "The New Testament and Rabbinic Literature" (BRILL 2010), p. 367
1037:
J.E Jacquier is of a different opinion, pointing to the fact that the reference to Matthew 22:14 is proceeded by the words "as the scripture saith" (
622:
2603:
1496:
2468:
2438:
1317:, the ascription of religious significance to the numerical value of letters. When applied to letters of the Greek alphabet, it is also called
1081:
John Finnis has recently argued that the Epistle may have been written around the year 40 AD, proposing that chapter 16 refers instead to the
2302:
2806:
896:," classifying it as among the "rejected" or "spurious" (νόθοι) writings, although he elsewhere included this same Epistle of Barnabas with
750:
in 1859 and published by him in 1862, contains a complete text of the Epistle placed after the canonical New Testament and followed by the
2389:
2250:
1990:
1932:
1055:
he says of the author of the Epistle: "It cannot be shown that he knew and used the Gospels of the New Testament. On the contrary, what
2692:
2636:
2205:
2789:
The Struggle for Scripture and Covenant: The Purpose of the Epistle of Barnabas and Jewish-Christian Competition in the Second Century
2238:
The Struggle for Scripture and Covenant: The Purpose of the Epistle of Barnabas and Jewish-Christian Competition in the Second Century
2235:
2283:
2005:
2621:
2400:
1774:
1754:
1501:
915:(a list of Old Testament and New Testament books, dating from the third or fourth century) includes the Epistle of Barnabas between
832:
The Epistle was viewed as authoritative scripture by some Christians in the early centuries of church history. It was attributed to
2786:
2722:
2483:
513:
2665:
2327:
738:
The Codex Sinaiticus contains the Epistle of Barnabas under the heading ΒΑΡΝΑΒΑ ΕΠΙΣΤΟΛΗ. beginning at Quire 91, folio 2r, col. 2.
1647:
1547:
871:(c. 342 – 420) as an authentic work of the apostolic Barnabas. Its inclusion in close proximity to the New Testament writings in
784:
1946:
2740:
2573:
2439:""The Epistle of Barnabas: An Early Example of Allegorical Interpretation of the Old Testament" (Northern Kentucky University)"
2220:
2135:
82:
2085:
Einführung in das Neue Testament im Rahmen der Religionsgeschichte und Kulturgeschichte der hellenistischen und römischen Zeit
1363:, for instance. His numerology was also a fashionable mode of thought, though the modern scholar is often impatient with it."
2760:
2312:
2190:
1784:
615:
1532:
2890:
2885:
2805:
L. W. Barnard, “The ‘Epistle of Barnabas’ and Its Contemporary Setting” In Wolfgang Haase and Hildegard Temporini (eds.),
1273:. Other instances of New Testament allegorical interpretations of the Old Testament scriptures as foreshadowing Jesus are
1096:
is usually dated to 130−135, although an earlier date in the late 70s has had its champions, and 96−98 is a possibility."
1265:
James L. Bailey judges as correct the classification as midrash of the frequent use by the evangelists of texts from the
779:
2253:
The Epistle of Barnabas and the Deuteronomic Tradition: Polemics, Paraenesis, and the Legacy of the Golden-calf Incident
1993:
The Epistle of Barnabas and the Deuteronomic Tradition: Polemics, Paraenesis, and the Legacy of the Golden-calf Incident
1395:
The second part opens with a declaration (chapter 18:1) that it is turning to "another knowledge" (γνῶσις). This second
2371:
1310:, disparaged the Epistle for what it called "the absurd and trifling interpretations of Scripture which it suggests".
394:
2707:
1355:
came across the number 300 in the Old Testament they took it to be a mystical prefiguring of the cross of Christ".
608:
23:
2082:
1241:. Finally, it applies biblical texts to its own contemporary historical situation in a manner reminiscent of the
181:
951:
767:
695:
438:
322:
121:
2895:
2588:
1306:
2880:
1338:
483:
425:
129:
2772:
2415:
1082:
1021:
406:
2832:
1282:
1278:
717:
The main message of the Epistle of Barnabas is that the Hebrew scriptures — what would become the
682:
classified it with excluded texts. It is mentioned in a perhaps third-century list in the sixth-century
678:" ("disputed") writings that some Christians looked on as sacred scripture, while others excluded them.
2875:
1471:, it is not clear whether other material in the Epistle that, though not an exact quotation, resembles
1444:
and Jay Curry Treat, cited above in relation to the date of composition of the Epistle, the authors of
1198:, the Epistle of Barnabas is "more anti-Jewish than anything that did make it into the New Testament".
747:
558:
342:
2651:
1152:
The document can be divided into two parts. Chapters 1−17 give a Christ-centred interpretation of the
998:
2741:
Birger A. Pearson, "Earliest Christianity in Egypt" in James E. Goehring, Janet A. Timbie (editors),
2445:
2288:
988:
943:
888:
687:
411:
389:
347:
337:
72:
2500:
2710:
Allegory and Event: A Study of the Sources and Significance of Origen's Interpretation of Scripture
825:
563:
473:
175:
165:
67:
1888:
77:
2350:
1274:
384:
146:
136:
31:
2074:
2054:
2547:
1464:
1138:
936:
897:
755:
478:
107:
2900:
2471:
The Testing of God's Son: (Matt. 4:1-11 & PAR), An Analysis of an Early Christian Midrash
2269:
2154:
2060:
2024:
1590:
A catalogue of the Syriac manuscripts preserved in the Library of the University of Cambridge
1425:
1352:
1330:
1113:
1012:
967:
841:
797:
699:
538:
332:
290:
265:
221:
216:
170:
141:
87:
2533:
2420:, A Jewish Word: John's Prologue as Midrash" in Amy-Jill Levine, Marc Zvi Brettler (editor)
1521:
1313:
The Epistle of Barnabas also employs another technique of ancient Jewish exegesis, that of
1286:
771:
707:
679:
379:
327:
102:
8:
2755:
Clontz, T.E. and J., "The Comprehensive New Testament", Cornerstone Publications (2008),
1903:
1877:
1326:
1255:
963:
932:
912:
876:
763:
683:
598:
580:
493:
458:
369:
317:
280:
275:
243:
1926:
2008:
The Westminster Dictionary of New Testament and Early Christian Literature and Rhetoric
1770:
1360:
1322:
1002:
puts the latest possible date at AD 130, and for the actual date of composition gives "
959:
924:
920:
864:
848:(c. 184 – c. 253). Clement quotes it with phrases such as "the Apostle Barnabas says."
751:
711:
671:
667:
636:
374:
312:
270:
253:
2843:
2905:
2756:
2308:
2115:
1836:
1780:
1290:
1071:
1048:
992:
860:
853:
805:
548:
238:
59:
2838:
852:
speaks of it as "the General Epistle of Barnabas," a phrase usually associated with
2512:
2265:
2150:
2107:
2020:
1825:
1171:
text known to the author of the Epistle) in the form of the execution cross, while
1089:
872:
837:
788:
743:
659:
498:
453:
443:
233:
206:
2860:
2856:
2529:
2516:
1364:
1066:
1030:
916:
901:
793:
658:
written between AD 70 and 132. The complete text is preserved in the 4th-century
508:
248:
211:
196:
189:
160:
153:
1564:
1269:, and Daniel Boyarin applies this in particular to the Prologue (1:1−18) of the
1164:(8) and in the posture assumed by Moses in extending his arms (according to the
1441:
1383:
1334:
1294:
1270:
1195:
1165:
1044:
893:
775:
647:
503:
488:
433:
285:
201:
2344:
2869:
2119:
1975:
1960:
1921:
1676:
1662:
1456:
1449:
1347:
1153:
1075:
718:
663:
468:
47:
2849:
2053:
1254:
The creative interpretation of Bible texts, that is most typically found in
1064:
still represents the initial stages of the process that is continued in the
2591:
Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth
2304:
Lost Christianities: the battles for scripture and the faiths we never knew
1416:. On the contrary, it shows "an implicit anti-Gnostic stance": "Barnabas's
1369:
1285:. Other examples of midrash-like exegesis are found in the accounts of the
1266:
1191:
1180:
1124:
955:
928:
905:
675:
553:
463:
448:
2111:
1533:
James Carleton Paget, "The Epistle of Barnabas" in Paul Foster (editor),
543:
2604:
William W. Klein, Craig L. Blomberg, Robert L. Hubbard, Jr. (editors),
2562:
2349:(YouTube video). University of Michigan. Event occurs at 31:50~31:55.
1460:
1413:
1318:
1232:
1168:
1161:
1142:
1105:
304:
1157:
1007:
820:
1776:
The Biblical Canon Lists from Early Christianity: Texts and Analysis
1502:
39:
2576:
The Earliest Christian Artifacts: Manuscripts and Christian Origins
1476:
1314:
1223:
1217:
1146:
987:
As commonly interpreted, this passage places the Epistle after the
883:
833:
703:
2827:
734:
1472:
1468:
1259:
1237:
1184:
759:
723:
655:
593:
361:
92:
2624:
The Early Christian Church: Volume 1, The First Christian Church
2374:
Allegorical Readers and Cultural Revision in Ancient Alexandria
2208:
Destination, Date, and Authorship of the Epistle to the Hebrews
1925:
1397:
1388:
1248:
1243:
1176:
1172:
868:
859:
In the fourth century, the Epistle was also highly regarded by
849:
845:
809:
801:
2846:
Epistle of Barnabas; e-texts of translations and introductions
2774:
intertextual.bible/text/1-enoch-91.13-epistle-of-barnabas-16.6
1432:
from the 'knowledge falsely so-called' espoused by heretics".
1228:
1119:
Treat comments on the provenance of the Epistle of Barnabas:
1109:
2809:, . Vol. 27.1, Berlin, Walter de Gruyter, 1993, pp. 159-207.
770:, is another witness to the full text. It was discovered by
1936:. Vol. 03 (11th ed.). Cambridge University Press.
1567:
The Apostolic Fathers: Greek Texts and English Translations
1321:. A well-known New Testament instance of its use is in the
1006:
AD 100". Its 1911 edition opted strongly for "the reign of
2857:
The Epistle of Barnabas: Its Quotations and Their Sources
2535:
The Epistle of Barnabas: Its quotations and their sources
1837:
Stichometric list in Codex Claromontanus (about A.D. 400)
1342:
2505:
Biblical Theology Bulletin: Journal of Bible and Culture
1175:, whose name in Greek is Ἰησοῦς (Jesus), fought against
2654:
The Apostolic Fathers, vol. 3: Barnabas and the Didache
1297:, and of circumstances surrounding the birth of Jesus.
800:
give a few brief quotations, as to a smaller extent do
1715:(1899), tr. George Wobbermin, ed. John Wordsworth, 94.
1550:
The Epistle of Barnabas and the Deuteronomic Tradition
1522:
Reproduction of Codex Sinaiticus with GO TO (Barnabas)
1179:(12). The last four chapters, 18−21, are a version of
1849:
Myths and Mistakes in New Testament Textual Criticism
1412:
of the Epistle of Barnabas by no means links it with
970:— but not among its seven "New Testament apocrypha".
1455:
On the other hand, the Epistle abundantly cites the
1325:, "Let the one who has understanding calculate the
1976:John Bertram Peterson, "The Apostolic Fathers" in
1495:J.B. Burger, "L'Enigme de Barnabas," 180-193; and
1183:teaching that appears also in chapters 1−5 of the
1592:(Vol. II). Cambridge: University Press 1901, 611.
1231:allegorical techniques to interpret fragments of
946:, a later list of uncertain date appended to the
2867:
1741:Elliot, "Manuscripts, The Codex and the Canon,"
2725:Early Christian Writings: The Apostolic Fathers
2695:The Epistle of Barnabas: Outlook and Background
2668:Early Christian Writings: The Apostolic Fathers
2403:Literary Forms in the New Testament: A Handbook
2330:Early Christian Writings: The Apostolic Fathers
2223:The Epistle of Barnabas: Outlook and Background
954:, puts the Epistle of Barnabas among its four "
1769:
1351:and represented the number 300, "wherever the
2617:
2615:
2376:(University of California Press 1991), p. 175
1878:The Stichometery of Nicephorus (9th century?)
1860:GA 06 (D), Bibliothèque nationale de France:
1650:The International Standard Bible Encyclopedia
1104:The place of origin is generally taken to be
1047:considers the Epistle to be earlier than the
616:
2385:
2383:
1755:Andreas J. Köstenberger, Michael J. Kruger,
1448:say the Epistle of Barnabas quotes from the
2424:(Oxford University Press 2017), pp. 688–691
2131:
2129:
1643:
1641:
674:. For several centuries it was one of the "
2807:Aufstieg und Niedergang der römischen Welt
2736:
2734:
2641:(Westminster John Knox Press, 1998), p. 79
2612:
2405:(Westminster John Knox Press 1992), p. 157
2098:Finnis, John (2024). "Redating Barnabas".
623:
609:
2712:(Westminster John Knox Press 2002), p. 97
2688:
2686:
2626:(Cambridge University Press 2011), p. 491
2380:
2210:(Cambridge University Press 1899), p. 150
2010:(Westminster John Knox Press 2003), p. 72
1980:(New York: Robert Appleton Company, 1907)
1965:(New York: Robert Appleton Company, 1907)
1961:Paulin Ladeuze, "Epistle of Barnabas" in
1916:
1914:
1826:Catalogue inserted in Codex Claromontanus
1083:destruction of the First Temple in 587 BC
989:destruction of the Second Temple in AD 70
978:In 16.3–4, the Epistle of Barnabas reads:
2743:The World of Early Egyptian Christianity
2552:, vol. I (T&T Clark, Edinburgh 1867)
2307:. Oxford University Press. p. 146.
2126:
2079:(Walter de Gruyter 1995), vol. 2, p. 281
2051:
1920:
1779:. Oxford University Press. p. 107.
1638:
1435:
1341:notes that, because the Greek letter Τ (
991:. It also places the Epistle before the
886:(c. 260 – c. 340), in book three of his
824:Icon of Saint Barnabas with the text of
819:
815:
733:
726:: a Way of Light and a Way of Darkness.
2731:
2606:Introduction to Biblical Interpretation
2498:
2284:James N. Rhodes, "Barnabas, Epistle of"
1565:"Bryn Mawr Classical Review: Review of
1201:
1024:) of citations from the New Testament:
958:" New Testament works — along with the
729:
2868:
2683:
2433:
2431:
2300:
2273:(Christian Classics) vol. 1, pp. 85−86
2097:
1911:
973:
796:of chapters 1, 19,20. The writings of
778:in 1873 and published by him in 1875.
2839:Greek text of the Epistle of Barnabas
2814:The Epistle of Barnabas: A Commentary
1603:The Epistle of Barnabas: A Commentary
1535:The Writings of the Apostolic Fathers
939:as well, so its meaning is unclear.
662:, where it appears at the end of the
2852:2012 Translation & Audio Version
2501:"Midrash and the Letter of Barnabas"
2346:Jesus, the Law, and a "New" Covenant
2064:. New York: Robert Appleton Company.
1947:"Types of Biblical Hermeneutics" in
785:Polycarp's letter to the Philippians
2428:
1666:, book 2, chapters 6, 7, 15, 18, 20
13:
2723:Maxwell Staniforth, Andrew Louth,
2666:Maxwell Staniforth, Andrew Louth,
2422:The Jewish Annotated New Testament
2328:Maxwell Staniforth, Andrew Louth,
2158:(Christian Classics) vol. 1, p. 89
2138:Encyclopedia of Early Christianity
2100:The Journal of Theological Studies
2028:(Christian Classics) vol. 1, p. 90
1698:, 234.21-22, 259.21-24, 355.20-24.
1420:can be seen as a precursor of the
1207:perspective. It is presented as a
1088:An opposing view is enunciated by
14:
2917:
2820:
2708:Richard Patrick Crosland Hanson,
2332:(Penguin UK 1987), "real meaning"
2087:(Walter de Gruyter 1980), p. 716
2077:Introduction to the New Testament
1463:version, including therefore the
1112:. It is first attested there (by
1053:Introduction to the New Testament
44:First page of the Gospel of Judas
2850:Biblicalaudio Letter of Barnabas
2826:
2058:. In Herbermann, Charles (ed.).
1904:"Epistle of Barnabas 16.1-5" in
592:
514:Xanthippe, Polyxena, and Rebecca
38:
16:Greek Christian text (AD 70–132)
2799:
2780:
2765:
2749:
2716:
2701:
2674:
2659:
2645:
2630:
2597:
2582:
2567:
2556:
2541:
2523:
2492:
2477:
2462:
2409:
2394:
2365:
2353:from the original on 2021-12-12
2336:
2321:
2294:
2277:
2259:
2244:
2229:
2214:
2199:
2184:
2171:
2162:
2144:
2091:
2068:
2045:
2032:
2014:
1999:
1984:
1969:
1954:
1940:
1897:
1882:
1871:
1854:
1841:
1830:
1819:
1806:
1793:
1763:
1748:
1735:
1718:
1701:
1684:
1670:
1656:
1652:(Eerdmans 1979), vol. 1, p. 206
1648:Geoffrey W. Bromiley (editor),
1446:The Comprehensive New Testament
1428:, who distinguished the 'true'
1235:passages, in the manner of the
1010:(AD 70-79)", shortly after the
182:History of Joseph the Carpenter
2816:, Eugene, (OR), Cascade, 2022.
2697:(Mohr Siebeck 1994), pp. 46−47
2240:(Mohr Siebeck 1996), pp. 71−75
1621:
1608:
1595:
1582:
1556:
1541:
1526:
1515:
1489:
952:Nikephoros I of Constantinople
854:canonical non-Pauline epistles
768:Letters of Ignatius of Antioch
766:and the longer version of the
696:Nikephoros I of Constantinople
690:appended to the ninth-century
1:
2550:Ante-Nicene Christian Library
2548:"The Epistle of Barnabas" in
2055:"Gospel of St. Matthew"
1713:Bishop Serapion’s Prayer Book
1482:
1345:) is shaped exactly like the
1307:Ante-Nicene Christian Library
1099:
758:(H), which also includes the
2517:10.1177/01461079070370010401
2488:(Wipf and Stock 2006), p. 26
2473:(Wipf and Stock 2009), p. 11
1618:, 2.7, 2.20, 5.10, 6.8, etc.
569:Resurrection of Jesus Christ
7:
2891:2nd-century Christian texts
2886:1st-century Christian texts
2791:(Mohr Siebeck 1996), p. 333
2727:(Penguin UK 1987), "gnosis"
2593:(David C. Cook 2002), p. 33
2179:The Anchor Bible Dictionary
2040:The Anchor Bible Dictionary
1552:(Mohr Siebeck 2004), p. xii
1452:gospels twice (4:14, 5:9).
1132:
1022:Gospel according to Matthew
83:Polycarp to the Philippians
10:
2922:
2255:(Mohr Siebeck 2004), p. 89
2225:(Mohr Siebeck 1994), p. 45
2193:The Epistle to the Hebrews
1995:(Mohr Siebeck 2004), p. 12
1215:('teaching') divided into
908:” (ἀντιλεγομένων γραφῶν).
748:Constantin von Tischendorf
634:
559:Prayer of the Apostle Paul
2844:Early Christian Writings:
2537:(Harvard University 1961)
2289:New Catholic Encyclopedia
1978:The Catholic Encyclopedia
1963:The Catholic Encyclopedia
1773:; Meade, John D. (2017).
1709:Concerning Father and Son
1440:Contrary to the views of
1375:
1033:and the synoptic gospels.
950:of the early 9th century
944:Stichometry of Nicephorus
688:Stichometry of Nicephorus
651:
2745:(CUA Press 2007), p. 102
2484:George Wesley Buchanan,
2301:Ehrman, Bart D. (2005).
2140:(Routledge 2013), p. 168
1949:Encyclopaedia Britannica
1730:Lives of Illustrious Men
1692:Commentary on the Psalms
1537:(Bloomsbury 2007), p. 73
1145:ascribed to the apostle
706:who is mentioned in the
635:Not to be confused with
564:Questions of Bartholomew
130:Jewish–Christian gospels
2343:Bart D. Ehrman (2016).
2052:Jacquier, J.E. (1911).
1933:Encyclopædia Britannica
1814:Historia Ecclesiasticus
1801:Historia Ecclesiasticus
1759:(Crossway 2010), p. 164
1757:The Heresy of Orthodoxy
1696:Commentary on Zechariah
999:Encyclopædia Britannica
867:(c. 290 – c. 358), and
599:Christianity portal
32:New Testament apocrypha
2693:James Carleton Paget,
2221:James Carleton Paget,
2195:(Eerdmans 1990), p. 16
1465:deuterocanonical books
1139:Epistle to the Hebrews
1130:
1074:, and is completed in
1035:
985:
911:In the sixth-century,
844:(c. 150 – c. 215) and
829:
756:Codex Hierosolymitanus
739:
439:Andrew and Bartholomew
108:The Shepherd of Hermas
2499:Hegedus, Tim (2007).
2486:The Gospel of Matthew
2061:Catholic Encyclopedia
1510:The Apostolic Fathers
1436:Scriptural quotations
1426:Clement of Alexandria
1333:and by several other
1331:Clement of Alexandria
1121:
1114:Clement of Alexandria
1026:
1013:Catholic Encyclopedia
980:
968:Gospel of the Hebrews
842:Clement of Alexandria
823:
816:Status for Christians
798:Clement of Alexandria
737:
700:Fathers of the Church
539:Clementine literature
291:Gospel of the Hebrews
88:Martyrdom of Polycarp
2896:Texts in Koine Greek
2469:Birger Gerhardsson,
1726:De Viris Illustribus
1680:, book 1, chapter 63
1562:Timothy B. Sailors,
1287:temptation of Christ
1202:Midrash and gematria
904:in the category of “
892:, excluded it from "
772:Philotheos Bryennios
730:Manuscript tradition
708:Acts of the Apostles
680:Eusebius of Caesarea
484:Peter and the Twelve
380:Epistula Apostolorum
78:Epistles of Ignatius
2881:Apocryphal epistles
2833:Epistle of Barnabas
2812:Jonathon Lookadoo,
2639:The Apostles' Creed
2622:Philip Carrington,
2181:(1992) v. 1, p. 613
2177:Jay Curry Treat in
2112:10.1093/jts/flae004
2042:(1992) v. 1, p. 614
2038:Jay Curry Treat in
2006:David Edward Aune,
1893:(1893), pp. 157−158
1771:Gallagher, Edmon L.
1629:On First Principles
1327:number of the beast
1256:rabbinic literature
1247:technique found at
1094:Epistle of Barnabas
974:Date of composition
964:Revelation of Peter
933:Apocalypse of Peter
913:Codex Claromontanus
906:disputed scriptures
877:Codex Claromontanus
863:(c. 313 – c. 398),
836:, the companion of
764:Epistles of Clement
754:. The 11th-century
746:(S), discovered by
702:ascribed it to the
684:Codex Claromontanus
644:Epistle of Barnabas
581:Nag Hammadi library
370:Apocryphon of James
2574:Larry W. Hurtado,
2168:Aune (2003), p. 72
2136:Everett Ferguson,
1361:Letter of Aristeas
1323:Book of Revelation
960:Book of Revelation
925:Shepherd of Hermas
894:the accepted books
865:Serapion of Thmuis
830:
787:(1:1–9:2). An old
752:Shepherd of Hermas
740:
712:Gospel of Barnabas
672:Shepherd of Hermas
668:Book of Revelation
637:Gospel of Barnabas
375:Apocryphon of John
122:Apocryphal gospels
2876:Apostolic Fathers
2831:Works related to
2761:978-0-9778737-1-5
2670:(Penguin UK 1987)
2652:Robert A. Kraft,
2637:William Barclay,
2416:Daniel Boyarin, "
2401:James L. Bailey,
2314:978-0-19-518249-1
2251:James N. Rhodes,
1991:James N. Rhodes,
1889:Erwin Preuschen,
1847:Hixson (et al.),
1786:978-0-19-251102-7
1711:, v. 5, cited in
1548:James N. Rhodes,
1279:Galatians 4:21−31
1049:Gospel of Matthew
993:Bar Kokhba revolt
861:Didymus the Blind
806:Didymus the Blind
686:and in the later
633:
632:
549:Doctrine of Addai
60:Apostolic Fathers
2913:
2830:
2793:
2787:Reidar Hvalvik,
2784:
2778:
2777:
2769:
2763:
2753:
2747:
2738:
2729:
2720:
2714:
2705:
2699:
2690:
2681:
2678:
2672:
2663:
2657:
2649:
2643:
2634:
2628:
2619:
2610:
2608:(Zondervan 2017)
2601:
2595:
2586:
2580:
2571:
2565:
2560:
2554:
2545:
2539:
2527:
2521:
2520:
2496:
2490:
2481:
2475:
2466:
2460:
2459:
2457:
2456:
2450:
2444:. Archived from
2443:
2435:
2426:
2413:
2407:
2398:
2392:
2387:
2378:
2369:
2363:
2362:
2360:
2358:
2340:
2334:
2325:
2319:
2318:
2298:
2292:
2281:
2275:
2266:Johannes Quasten
2263:
2257:
2248:
2242:
2236:Reidar Hvalvik,
2233:
2227:
2218:
2212:
2203:
2197:
2188:
2182:
2175:
2169:
2166:
2160:
2151:Johannes Quasten
2148:
2142:
2133:
2124:
2123:
2095:
2089:
2075:Helmut Koester,
2072:
2066:
2065:
2057:
2049:
2043:
2036:
2030:
2021:Johannes Quasten
2018:
2012:
2003:
1997:
1988:
1982:
1973:
1967:
1958:
1952:
1944:
1938:
1937:
1929:
1927:"Barnabas"
1918:
1909:
1906:Judaism and Rome
1901:
1895:
1886:
1880:
1875:
1869:
1858:
1852:
1845:
1839:
1834:
1828:
1823:
1817:
1810:
1804:
1797:
1791:
1790:
1767:
1761:
1752:
1746:
1739:
1733:
1722:
1716:
1705:
1699:
1688:
1682:
1674:
1668:
1660:
1654:
1645:
1636:
1625:
1619:
1612:
1606:
1599:
1593:
1588:William Wright:
1586:
1580:
1579:
1577:
1575:
1560:
1554:
1545:
1539:
1530:
1524:
1519:
1513:
1507:
1504:
1493:
1258:and is known as
1090:Everett Ferguson
873:Codex Sinaiticus
838:Paul the Apostle
780:Adolf Hilgenfeld
744:Codex Sinaiticus
742:The 4th-century
666:, following the
660:Codex Sinaiticus
653:
652:Βαρνάβα Ἐπιστολή
625:
618:
611:
597:
596:
474:Peter and Andrew
323:Pseudo-Methodius
42:
19:
18:
2921:
2920:
2916:
2915:
2914:
2912:
2911:
2910:
2866:
2865:
2861:Robert A. Kraft
2823:
2802:
2797:
2796:
2785:
2781:
2771:
2770:
2766:
2754:
2750:
2739:
2732:
2721:
2717:
2706:
2702:
2691:
2684:
2679:
2675:
2664:
2660:
2650:
2646:
2635:
2631:
2620:
2613:
2602:
2598:
2587:
2583:
2578:(Eerdmans 2006)
2572:
2568:
2561:
2557:
2546:
2542:
2530:Robert A. Kraft
2528:
2524:
2497:
2493:
2482:
2478:
2467:
2463:
2454:
2452:
2448:
2441:
2437:
2436:
2429:
2414:
2410:
2399:
2395:
2388:
2381:
2370:
2366:
2356:
2354:
2342:
2341:
2337:
2326:
2322:
2315:
2299:
2295:
2282:
2278:
2264:
2260:
2249:
2245:
2234:
2230:
2219:
2215:
2204:
2200:
2189:
2185:
2176:
2172:
2167:
2163:
2149:
2145:
2134:
2127:
2096:
2092:
2083:Helmut Köster,
2073:
2069:
2050:
2046:
2037:
2033:
2019:
2015:
2004:
2000:
1989:
1985:
1974:
1970:
1959:
1955:
1945:
1941:
1919:
1912:
1902:
1898:
1887:
1883:
1876:
1872:
1859:
1855:
1846:
1842:
1835:
1831:
1824:
1820:
1811:
1807:
1798:
1794:
1787:
1768:
1764:
1753:
1749:
1740:
1736:
1723:
1719:
1706:
1702:
1689:
1685:
1675:
1671:
1661:
1657:
1646:
1639:
1626:
1622:
1613:
1609:
1600:
1596:
1587:
1583:
1573:
1571:
1563:
1561:
1557:
1546:
1542:
1531:
1527:
1520:
1516:
1499:
1494:
1490:
1485:
1475:(4:3; 16:5) or
1438:
1380:
1365:Robert A. Kraft
1339:William Barclay
1283:1 Peter 3:18−22
1204:
1135:
1102:
1067:Gospel of Peter
1031:Gospel of Peter
976:
923:along with the
818:
732:
670:and before the
640:
629:
591:
586:
585:
533:Other apocrypha
529:
528:
519:
518:
429:
428:
417:
416:
395:Paul and Seneca
390:Peter to Philip
365:
364:
353:
352:
308:
307:
296:
295:
190:Gnostic gospels
154:Infancy gospels
125:
124:
113:
112:
63:
62:
51:
45:
17:
12:
11:
5:
2919:
2909:
2908:
2903:
2898:
2893:
2888:
2883:
2878:
2864:
2863:
2853:
2847:
2841:
2836:
2822:
2821:External links
2819:
2818:
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2372:David Dawson,
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2228:
2213:
2206:H.H.B. Ayles,
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2090:
2067:
2044:
2031:
2013:
1998:
1983:
1968:
1953:
1939:
1924:, ed. (1911).
1922:Chisholm, Hugh
1910:
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1633:Against Celsus
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1607:
1594:
1581:
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1540:
1525:
1514:
1487:
1486:
1484:
1481:
1442:Helmut Koester
1437:
1434:
1379:
1374:
1335:Church Fathers
1271:Gospel of John
1203:
1200:
1196:Bart D. Ehrman
1134:
1131:
1101:
1098:
1045:Helmut Koester
975:
972:
889:Church History
817:
814:
776:Constantinople
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728:
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575:Related topics
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2642:
2640:
2633:
2627:
2625:
2618:
2616:
2609:
2607:
2600:
2594:
2592:
2589:Roy B. Zuck,
2585:
2579:
2577:
2570:
2564:
2559:
2553:
2551:
2544:
2538:
2536:
2531:
2526:
2518:
2514:
2510:
2506:
2502:
2495:
2489:
2487:
2480:
2474:
2472:
2465:
2451:on 2019-01-15
2447:
2440:
2434:
2432:
2425:
2423:
2419:
2412:
2406:
2404:
2397:
2391:
2386:
2384:
2377:
2375:
2368:
2352:
2348:
2347:
2339:
2333:
2331:
2324:
2316:
2310:
2306:
2305:
2297:
2291:
2290:
2285:
2280:
2274:
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2256:
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2247:
2241:
2239:
2232:
2226:
2224:
2217:
2211:
2209:
2202:
2196:
2194:
2187:
2180:
2174:
2165:
2159:
2157:
2152:
2147:
2141:
2139:
2132:
2130:
2121:
2117:
2113:
2109:
2106:(1): 80–121.
2105:
2101:
2094:
2088:
2086:
2080:
2078:
2071:
2063:
2062:
2056:
2048:
2041:
2035:
2029:
2027:
2022:
2017:
2011:
2009:
2002:
1996:
1994:
1987:
1981:
1979:
1972:
1966:
1964:
1957:
1951:
1950:
1943:
1935:
1934:
1928:
1923:
1917:
1915:
1908:
1907:
1900:
1894:
1892:
1885:
1879:
1874:
1867:
1863:
1862:Claromontanus
1857:
1850:
1844:
1838:
1833:
1827:
1822:
1815:
1809:
1802:
1796:
1788:
1782:
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1727:
1721:
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1710:
1704:
1697:
1694:, 300.12-13;
1693:
1687:
1681:
1679:
1678:Contra Celsum
1673:
1667:
1665:
1659:
1653:
1651:
1644:
1642:
1634:
1630:
1624:
1617:
1611:
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1529:
1523:
1518:
1511:
1505:
1498:
1497:Simon Tugwell
1492:
1488:
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1478:
1474:
1470:
1466:
1462:
1458:
1457:Old Testament
1453:
1451:
1450:New Testament
1447:
1443:
1433:
1431:
1427:
1423:
1419:
1415:
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1190:As viewed by
1188:
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1163:
1159:
1155:
1154:Old Testament
1150:
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1126:
1125:hermeneutical
1120:
1117:
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1111:
1107:
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1076:Justin Martyr
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719:Old Testament
715:
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698:. Some early
697:
693:
689:
685:
681:
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669:
665:
664:New Testament
661:
657:
654:) is a Greek
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228:Other gospels
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48:Codex Tchacos
41:
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33:
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25:
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20:
2901:Antilegomena
2855:
2813:
2800:Bibliography
2788:
2782:
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2709:
2703:
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2569:
2558:
2549:
2543:
2534:
2525:
2508:
2504:
2494:
2485:
2479:
2470:
2464:
2453:. Retrieved
2446:the original
2421:
2417:
2411:
2402:
2396:
2373:
2367:
2355:. Retrieved
2345:
2338:
2329:
2323:
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2270:
2261:
2252:
2246:
2237:
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2207:
2201:
2192:
2191:F.F. Bruce,
2186:
2178:
2173:
2164:
2155:
2146:
2137:
2103:
2099:
2093:
2084:
2081:; original:
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2016:
2007:
2001:
1992:
1986:
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1971:
1962:
1956:
1948:
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1703:
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1686:
1677:
1672:
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1658:
1649:
1632:
1628:
1623:
1615:
1610:
1602:
1597:
1589:
1584:
1572:. Retrieved
1566:
1558:
1549:
1543:
1534:
1528:
1517:
1512:, 44; et al.
1509:
1491:
1454:
1445:
1439:
1429:
1421:
1417:
1409:
1407:
1402:
1396:
1394:
1387:
1381:
1376:
1370:Andrew Louth
1357:
1346:
1312:
1305:
1303:
1299:
1267:Hebrew Bible
1264:
1253:
1242:
1236:
1222:
1216:
1212:
1208:
1205:
1192:Andrew Louth
1189:
1181:The Two Ways
1160:(7) and the
1151:
1136:
1122:
1118:
1103:
1093:
1087:
1080:
1065:
1061:
1056:
1052:
1043:
1039:os gegraptai
1038:
1036:
1027:
1019:
1011:
1003:
997:
986:
981:
977:
948:Chronography
947:
941:
929:Acts of Paul
910:
887:
882:
858:
831:
741:
716:
692:Chronography
691:
676:antilegomena
643:
641:
554:Pilate cycle
407:Alexandrians
385:Pseudo-Titus
260:Lost gospels
180:
97:
46:(Page 33 of
2680:Chapter 1:5
1864:(c. 550 AD)
1803:, 3.25.3-6.
1500: [
1070:, later in
544:Diatessaron
459:The Martyrs
305:Apocalypses
266:Bartholomew
222:The Saviour
217:Secret Mark
2870:Categories
2455:2019-01-14
2357:22 October
1868:folio 468.
1812:Eusebius,
1799:Eusebius,
1707:Serapion,
1616:Stromateis
1601:Lookadoo,
1483:References
1461:Septuagint
1414:Gnosticism
1386:, γνῶσις,
1319:isopsephia
1233:Septuagint
1227:. It uses
1169:Septuagint
1162:red heifer
1143:Tertullian
1106:Alexandria
1100:Provenance
921:Revelation
762:, the two
412:Laodiceans
2563:Rev 13:18
2511:: 20–26.
2271:Patrology
2156:Patrology
2120:0022-5185
2026:Patrology
1690:Didymus,
1631:, 3.2.4;
1614:Clement,
1275:John 3:14
1238:midrashim
1158:scapegoat
1051:: in his
1008:Vespasian
281:Basilides
276:Cerinthus
244:Nicodemus
147:Nazarenes
137:Ebionites
103:Diognetus
73:2 Clement
68:1 Clement
2906:Barnabas
2351:Archived
1891:Analecta
1724:Jerome,
1664:Stromata
1627:Origen,
1503:Wikidata
1477:4 Esdras
1315:gematria
1229:Philonic
1224:halakhah
1218:haggadah
1147:Barnabas
1141:, which
1133:Contents
1062:Barnabas
1057:Barnabas
966:and the
956:disputed
931:and the
884:Eusebius
834:Barnabas
828:10:16−19
704:Barnabas
499:Thaddeus
454:Mar Mari
444:Barnabas
362:Epistles
271:Matthias
254:Barnabas
98:Barnabas
24:a series
22:Part of
1635:, 1.63.
1473:1 Enoch
1469:1 Enoch
1459:in the
1353:fathers
1291:Matthew
1260:midrash
1213:didachē
1185:Didache
1072:Matthew
937:1 Peter
898:Hebrews
760:Didache
724:Didache
656:epistle
509:Timothy
343:2 James
338:1 James
333:Stephen
239:Marcion
142:Hebrews
93:Didache
2759:
2311:
2118:
1851:, 257.
1783:
1574:21 May
1430:gnosis
1422:gnosis
1418:gnosis
1410:gnosis
1403:gnosis
1398:gnosis
1389:gnosis
1377:Gnosis
1249:Qumran
1244:pesher
1209:talmud
1177:Amalek
1173:Joshua
962:, the
927:, the
869:Jerome
850:Origen
846:Origen
810:Jerome
802:Origen
794:Syriac
504:Thomas
494:Pilate
489:Philip
434:Andrew
348:2 John
328:Thomas
234:Thomas
207:Philip
171:Syriac
166:Thomas
2449:(PDF)
2442:(PDF)
2418:Logos
1732:), 6.
1605:, 11.
1506:]
1384:Greek
1166:Greek
1110:Egypt
1004:circa
840:, by
789:Latin
648:Greek
527:Misc.
469:Peter
318:Peter
249:Peter
212:Truth
197:Judas
161:James
2757:ISBN
2359:2016
2309:ISBN
2116:ISSN
1781:ISBN
1743:JSNT
1576:2023
1408:The
1295:Luke
1293:and
1281:and
1221:and
942:The
919:and
917:Jude
902:Jude
900:and
875:and
826:Luke
808:and
642:The
464:Paul
449:John
426:Acts
313:Paul
286:Mani
202:Mary
2513:doi
2286:in
2108:doi
1745:63.
1424:of
1343:tau
1289:in
1251:."
1211:or
1108:in
1078:."
983:it.
774:at
694:of
2872::
2733:^
2685:^
2614:^
2532:,
2509:37
2507:.
2503:.
2430:^
2382:^
2268:,
2153:,
2128:^
2114:.
2104:75
2102:.
2023:,
1930:.
1913:^
1640:^
1508:,
1405:.
1337::
1277:,
1187:.
1085:.
856:.
812:.
804:,
714:.
650::
26:on
2519:.
2515::
2458:.
2361:.
2317:.
2122:.
2110::
1866:,
1789:.
1728:(
1578:.
1569:"
646:(
639:.
624:e
617:t
610:v
50:)
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