¹ This table is that of Bryennios, who adds: “By this sign [*] are distinguished the passages which are not verbally cited in the ‘Teaching,’ and those to which the ‘Teaching,’ simply refers, with the words, ‘As the Lord commanded in the gospel.’” —Eds. [================================================] NOTES THE TITLE Another title is Διδαχὴ κυρίου διὰ τῶν δώδεκα Ἀποστόλων, “Teaching of the Lord through the Twelve Apostles.” Athanasius also calls it διδαχή. But Eusebius (Hist iii. 25) uses the plural, διδαχαί. And Clement of Alexandria cites it as γραφή. Κεφ. αʹ. — CHAP. I. P. 2, 1.8.—“do not to another”] The Golden Rule occurs both here and in the Apostolic Constitutions (vii. 2), in a negative form, as in the teachings of Confucius. P. 2, 1.11.—“fast for them that persecute you”] The emphasis put upon fasting, here and elsewhere in this document, is not sign of Montanism, since fasting was much emphasized in the early Church, and Montanism itself was, in this respect, only an exaggeration of common usage. P. 4, 1.15—“ye shall have no enemy”] Suggested, apparently, by 1 Pet. iii.13, “And who is he that will harm you, if ye be zealous of that which is good?” P. 4, 1.22—“for indeed thou canst not”] Because Christians were forbidden to go to law before the unrighteous,” 1 Cor. vi. 1. P. 4, 1.32—“Let thine alms sweat in thy hands, until thou knowest to whom thou shouldst give”] A very graphic injunction of carefulness in giving. Κεφ. βʹ. — CHAP. II. P. 4, 1.36.—“thou shalt not corrupt boys”] The παιδεραστία of Classic writers, referred to by Paul in Rom. i.27. P. 6, 1.38.—“by abortion”] Another heathen abomination. P. 6, 1.42, 43.—“διγλωσσία”] This noun does not occur in Classic Greek, nor in the New Testament, but is found, together with the entire sentence in which it here stands, in the Epistle of Barnabas, Chap. xix. There are many other correspondences between that epistle and the present document. P. 6, 1.44.—“filled with doing”] i.e., works, deeds, as in Matt. xvi. 27. Κεφ. γʹ. — CHAP. III. P. 6, 1.60.—“nor a purifier”] Referring to some kind of superstitious lustration, perhaps by fire, as in Lev. xviii.21; Deut. xviii.10. Κεφ. δʹ. — CHAP. IV. P. 10, 1.87.—“for taking stretches out the hands, but for giving draws them in”] Graphic description of taking and giving. P. 10, 1.88.—“by thy hands thou shalt give a ransom for they sins”] Beneficence is better than sacrifice. See Prov. xvii.6, “By mercy and truth iniquity is purged.” P. 10, 1.98—“thy slave”] As in the New Testament, so here, the relation of master and slave is not denounced, but regulated. Κεφ. εʹ. — CHAP. V. This catalogue of evil things pertaining to the “way of death,” reflects only too faithfully the dreadful corruption of the ancient civilization. Κεφ. ϛ΄. — CHAP. VI.