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Barnabas (Lightfoot)
2.
1. Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομενἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματακυρίου, 2. τῆς οὖν πίστεως ἡμῶν εἰσιν βοηθοὶφόβος καὶ ὑπομονή, τὰ δὲ συμμαχοῦντα ἡμῖνμακροθυμία καὶ ἐγκράτεια· 3. τούτων οὖν μενόντωντὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται[P. 344]()αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις. 4. πεφανέρωκενγὰρ ἡμῖν διὰ πάντων τῶν προφητῶν,ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶνχρῄζει, λέγων ὅτε μέν· 5. Τί μοι πλῆθος1 τῶν θυσιῶν ὑμῶν; λέγει κύριος. πλήρης εἰμὶὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρωνκαὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναίμοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶνὑμῶν; πατεῖν μου τὴν αὐλὴν οὐ προσθήσεσθε.ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα βδέλυγμάμοί ἐστιν· τὰς νεομηνίας ὑμῶν καὶ τὰ σάββαταοὐκ ἀνέχομαι. 6. ταῦτα οὖν κατήργησεν, ἵνα ὁκαινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃτὴν προσφοράν. 7. λέγει δὲ πάλιν πρὸς αὐτούς·Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις2 ἐκ γῆς Αἰγύπτου, προσενέγκαι μοιὁλοκαυτώματα καὶ θυσίας; 8. ἀλλ̓ ἡ τοῦτοἐνετειλάμην αὐτοῖς· ἕκαστος ὑμῶν κατὰ τοῦ3 πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω,καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε. 9. αἰσθάνεσθαιοὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴνγνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους4 ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ. 10. ἡμῖνοὖν οὕτως λέγει· Θυσία τῷ κυρίῳ5 καρδία συντετριμμένη,ὀσμὴ εὐωδίας τῷ κυρίῳ καρδία δοξάζουσατὸν πεπλακότα αὐτήν. ἀκριβεύεσθαι οὖνὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵναP. 346 μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐνἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
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The Epistle of Barnabas
Chapter II.--The Jewish sacrifices are now abolished.
Since, therefore, the days are evil, and Satan 1 possesses the power of this world, we ought to give heed to ourselves, and diligently inquire into the ordinances of the Lord. Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. 2 For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, "What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure." 3 He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation. 4 And again He says to them, "Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood." 5 We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not 6 going astray like them, should ask how we may approach Him. To us, then, He declares, "A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it." 7 We ought therefore, brethren, carefully to inquire concerning our salvation, lest the wicked one, having made his entrance by deceit, should hurl 8 us forth from our [true] life.
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The Latin text is literally, "the adversary;" the Greek has, "and he that worketh possesseth power;" Hilgenfeld reads, "he that worketh against," the idea expressed above being intended. ↩
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Or, "while these things continue, those which respect the Lord rejoice in purity along with them--Wisdom," etc. ↩
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Isa. i. 11-14, from the Sept., as is the case throughout. We have given the quotation as it stands in Cod. Sin. ↩
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Thus in the Latin. The Greek reads, "might not have a man-made oblation." The Latin text seems preferable, implying that, instead of the outward sacrifices of the law, there is now required a dedication of man himself. Hilgenfeld follows the Greek. ↩
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Jer. vii. 22; Zech. viii. 17. ↩
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So the Greek. Hilgenfeld, with the Latin, omits "not." ↩
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Ps. li. 19. There is nothing in Scripture corresponding to the last clause. ↩
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Literally, "sling us out." ↩